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LITURGIES 


EASTERN AND WESTERN 


* 


EASTERN 


BRIGHTMAN 


HENRY FROWDE, M.A. 


PUBLISHER TO THE UNIVERSITY OF OXFORD 





LONDON, EDINBURGH, AND NEW YORK 


Prt ORGIES 
EASTERN AND WESTERN 


BEING 


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


EDITED WITH INTRODUCTIONS AND APPENDICES 


BY 






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


SOMETIME FELLOW AND TUTOR OF EXETER COLLEGE 


VoL. 1. EASTERN LITURGIES 


Orford 
AT THE CLARENDON PRESS 


M DCCC XCVI 


Orford 


PRINTED ar THE CLARENDON PRESS. 


























DOMINIS REVERENDISSIMIS 


- EPIPHANIO 
_ ARCHIEPISCOPO S. FLVMINIS IORDANIS | 


EDWARDO 
EPISCOPO LINCOLNIENSI 


AMBROSIO AMELLIO 
ARCHICOENOBI! S. BENEDICTI CASSINENSIS PRIORI 


GRATISSIMI ANIMI TESTIMONIVM 
NECNON ET STVDII 
CHRISTIANITATIS READVNANDAE 
MONVMENTVM QVANTVLVMCVNQVE 


4 











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


PREPACE 


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

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

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


Vill Preface 


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

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


Preface ix 


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

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


x Preface 


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

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

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


Preface xi 


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

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


xii Preface 


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

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


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





Preface 


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

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


XIV Preface 


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


F i e5-dh 


Feast OF S. THomas 1895. 





_ Tue Syrian Rite Rate eee SES Ig I 










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





Pome PANTING RIK ke em 


ng SEND ASRS UL aes RA a ARES E | > oc 

2 : pice 23 ; f > ‘ ns 

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





INTRODUCTION 


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


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


III. THE PERSIAN RITE, p. lxxvii. 


IV. THE BYZANTINE RITE, p. Ixxxi. 


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


3? 


INTRODUCTION 


I. THE SYRIAN RITE 


A. Tue ApostToLic CONSTITUTIONS 


Tue Apostolic Constitutions are a manual of ecclesiastical life, 


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


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


b 


a)? 


st 


me 


° 


] 
9 


XVili Introduction 


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

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


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


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


i. The Structure and Sources. 


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


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

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


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


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

35 contents, pp. 209 sq. 


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


The Syrian Rite X1X 


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


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


3. Bk. viii falls into four parts: 7 


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

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

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


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

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


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


b 2 


5 


20 


25 


30 


3 


we 


40. 


xx Iutroduction 


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


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

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


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


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


The Syrian Rite XX1 


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


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


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


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


or 


th 


5 


30 


35 


XXil Introduction 


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

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

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

20 priority of 4. C. viii is unconvincing. 

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

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

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

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


The Syrian Rite Xxili 


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


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


on 


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


S) 
12) 


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


XXIV Introduction 


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


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


or 


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


ii. The Compiler. 


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


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

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

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

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

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

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

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

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


3 


wr 


The Syrian Rite XXV 


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


5 


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


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


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


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


5 


10 


15 


20 


30 


40 


45 


XXVi Introduction 


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


The Syrian Rite XXVil 


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


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


“mn 


Io 


15 


290 


25 


30 


35 


40 


XXVili I[utroduction 


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


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


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


The Syrian Rite XXIX 


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


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

ili. The Liturgical forms. 

1. The Clementine Liturgy. 


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


35 


40 


XXX 


Lnutroduction 


consecration of a bishop, are represented by the following 


table: 


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


the correspondence is only liturgical, not literary. 


Italics are not used in the 


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


short formulae are given. 











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

p- 461.6-9 

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

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

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

\Intercession &c. Prayers [Prayers ] 

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

Elevation Elevation 

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

Communion Communion [Communion] 

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























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


mens. 


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


The Syrian Rite XXX 


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


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


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

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

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


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


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


or 


Io 


15 


20 


i) 
Or 


YY 
or 


40 


XXXIi Introduction 


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


viii. 5 § 3, 47 epil. 

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

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


The Syrian Rite XXXIiil 


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


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


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

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


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

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


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


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

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

Cc 


5 


2 


&o 


° 


5 


XXXiV Introduction 


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

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

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

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


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


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

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

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

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

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


The Syrian Rite 


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


povoyevous viov cov 


17 6 TOU mapakAnTov mpoBorgEvs 

18 SidacndAouvs ... mpds pdOnow Tis 
evoeBeias 

2T AOC ayTOIC KapAiAN KTA 

22 €N KApAia TAHpel KTA 

24 perdoxovs Toingov 

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


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


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


TIS 


P. g. 2-19. 
3 mpvTa 


4 vopov.. .éupurov Kal yparrév 16, 31 


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

IO 6 BEAWN KTA 

II 6 TON YiON mpoodegapevos KTrA 

14 €AN yap ANOMIAC KTA 

16 dmoxataoTnoov ... ev Th mporépa 


agiq 


~~] 


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


CwTHpos Hugv 13. 2 


~J] 


“XXXV 


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

vi. 11 § 1 [mpoBodéa] Evds mapaxAHTov 

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


Philad. 5 10 

Philad. 6. Cp. vii. 35 § 2 

li. 33 § I 

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


Philad. 3 6 dvOpwrorrévos Onp 

Cp. vi. 9 § 1 of Simon Magus 

Philip. 10. 20 

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


iii. 16 70 mvevpatixoy Barriopa 

Vii. 24 § 2 mpotapacnevafovres Eavrovs 25 
agiovs THs viobecias 

Vi. 30 § 4 did "Inood Xpiorod Tov cwripos 


Smyrn. 9 eiphyny kal edvopiay. .. mpu- 


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


vii. 14: Philad. 11 


Philad. 3 35 

Cp. iil. 41 § 1 

ii, 16 § 2: Magn. to 

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

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


C 2 


20 


25 


30 


35 


45 


XXXVI 


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


18 drpémrous dpépmrous dveyknTous 

IQ MH €XONTEC TA 

22 bv énydpacas TH Tipiy Tod xpioToU 
gov aipare 

28 dmapaddyoTe 


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


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


Tov dvevden 21. 4 


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


3 Bovdnoea nal Svvdpec 


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


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


Introduction 


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

viii. 47 epil. 

ii. 61 § 4 also of individuals 

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

Magn. 3 Tov pi dvvdpevov mapa Tivos 
mapadoyioOjvat 

See on 19. 26 


v. 12 § 3 mepl Tod dyTos Oeod 

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

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

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

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


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


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


ve 7 


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


Tav dAwv mpovoe, Cp. ii. 44 § 2 


The Syrian Rite 


10 6 eds Kat marnp Tov povoyevods viod 
gov 

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


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


P. 16. 


I 6 ovotnodpevos 


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


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


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


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


4 duednoavta Se rhs evroARs Kal yev- 


XXXVIi 


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

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

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

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


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

Cp. on 18. 8, Magn. 5 

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

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

ii. 41 § 2, 57 § 2, Magn. 3, &c. 

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


Vii. 26 § 1 Ta mpds peradAniv edrperioas 
avOpmnois 

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

Trall, 10. rod apxexdnov bpews Tov Had 


en 


Io 


20 


© 
° 


40 


45 


1 fe) 


1§ 


20 


30 


35 


40 


45 


XXXVili 


odpevov dn yopevpévov kaprov arary 
dpews kai cupBovdr{ia yuvaieds 


mpos dAL-yor 
madryyeveciav 
(any & dvacracews énnyyeldw 


It 
I2 


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

ws évaryous 

TANpwTHs 

élapaf@Nn TO KOCM@ 

Tov moAvTAay "IwB 


16 


Tov dpxexaxov pews 


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


IO ovK elagas 


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


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

_ Beas, rpophy e dépos dpruyounrpar, 


Introduction 


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

v. 7 § 6, ii. 22 § 2 

Cp. v.7§9 

Vii. 25 § 1 émnyyeiAw Huiv Thy dvacracw 
TaY veKpav 

Cp. ii. 55: vi. 12 § 5 

Philip. 11 rdv évOpwroxrévov Kaiv 

v. 4 § 1 ds évayns: Philip. 3, 11 

Philip. 7 

Vi. 30 § 5 TO Kdcpw 52 Tédos Earyovros 

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

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


vi. 27 § 2 mpds yéveow rAnOous 

Cp. v. 12 § 3 lovdaix? mapapbopa 

i. 6 § 3, Vi. I9 § 1, 22 § 4, 23 § I 

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

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

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

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

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

tov eis Méppay tiv mpay myn 


The Syrian Rite 


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


21 Tov “Inootv orparnydov dvadeigas 


P. 19. 


7 6 Kupios Huav Kat Beds Inaods 6 xpic- 


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


IO vomKny ... mpopntixods ... dyyéAov 


15 peAAdvtow Scov ovdérw amddAAvoOau 


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


XXX1X 


yAuKdvayra, Tov é« mérpas) dk poTdpou 

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


Hero 8 ws Mwvojs *Inood ro per’ abrov 


oTparnye 


L3 


Eph. 15 6 kvpios hyav Kal Oeds "Inoods 


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


vonThny 


ii. 55 § 1 Tovs wera Tov vopor bv ayyéAwy 


kal mpopnTav 


Trall. 8 pédAdovras Saov ovSérw ardrAAv- 


o0a: vi. 18 § 5 péAAovras dcov 
ovbérw OvioKev 


vi. 15 § £ Tov avroy ebdoxqoavTa Kal 


dvOpwmov yevécOat: ii. 24 § 2 €vdd- 


40 


45 


10 


20 


25 


35 


40 


45 


xl 


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


18 éfevpevioaro 
tov éavtod Oedv Kai maTépa 


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


Introduction 


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

ii. 12 § 3, vi. 22 § 2 

v. 6 § 6, 19 § 6, vi. 30 § 5 

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

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

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

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

Polyc. 3 (rdv dxpovov) év xpévw 


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

viii. 1 § 3 Philip. 5, Magn. 11 

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

Philip. 9 rov rpépovra navras Tovs Tpophjs 


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


iv. 2 § 2, v. 7 § 15, vii. gr § 2 


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


The Syrian Rite xli 


2 Tov Ti Kakiay voongayTos 

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


éragn 6 (womords 


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

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


13 dv 80 hpas brépevev 
19 OpumTdpevov 


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


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


6 TON MAPTYPA TON TAOBHMATON 


v.14 § 5 ovvédpiov mapavdépor : Trall. 


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


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


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


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


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


Trall, 9 nai dvéorn 5a tpi hyepay... 


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


v. 7 § 18, 19 § 6, vi. 11 § 1, 30§ 5: 


Magn. 11 


iii. 19 § 2 wAnyds Kal oravpdy &’ pas 


tropeivayros. Cp.Magn.11, Eph 16 


Philad. 4 eis yap dpros rots macw eOpupOn 


(of the Eucharist) 


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


youpevot) ép’ ois evepyérnoev 


vi. 20 § 1 (od ydp Ovary Séerat Peds) 


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


v. I § 2 (rhs paprupias Tay TabnpaTwv 


Io 


35 


40 


avrov): Rom. 2 tiv éavTot maOn- 45 


parov pdprupa 


xii 


9 dpécews . . . TUXWTL 

mvevpatos ayiou mAnpwhdow 

agiot TOU xpiaToD gou yévevra, (wis 
aiaviov Tixwot 


I 


lanl 


Introduction 


ii. 18 § 3 dbécews Tevédpevor 

Smyrn. 13 wemAnpwpévor mvevparos aryiov 

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


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


30 


15>) 
cn 


40 


56 § 1 ai émoupana pices. 


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


The Syrian Rite xlili 


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


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


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

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


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


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


» 


15 


30 


35 


40 


xliv Lutroduction 


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


tr 


3 


on 


° 


4 


The Syrian Rite xlv 


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


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


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


La 


5 


° 


nS) 


LS) 


5 


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


xlvi Introduction 


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


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


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

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

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

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

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

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

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


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

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

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


The Syrian Rite -xivii 


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

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


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

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


dS 
zt 


Ww 


5 


40 


xl vill Introduction 


B. Tue GREEK LITURGIES 


1. The Liturgy of S. James 


i. The Printed Text. 


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

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

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

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

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

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

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

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

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

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


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


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


The Syrian Rite xlix 


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


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


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


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


we 


ii. Manuscripts. 20 


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


or 


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


: ee - Introduction 


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

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

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

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


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


or seventeenth century, fo. Unpublished, 

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


15 


20 in genealogy. 

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

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


E,Carro, Library ofthe Orthodox Patriarchate, Description? 


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


The Syrian Rite li 


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


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

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

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


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

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


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


Or 


et 
Or 


dS 
on 


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


corrections in the margin by a second hand. 


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


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


iepoupyia. q 
P 


lii Introduction 


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


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


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


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


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

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

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

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

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


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


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

The text is that of J. 


The Syrian Rite litt 


ili. History, &c. 

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


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


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


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


cre 


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


scattered. 

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


liv Introduction 


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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


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

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


The Syrian Rite lv 


The Presanctified Liturgy of S. James. 


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


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


C. Tue Syriac LItTuRGIES 


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

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


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


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

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

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


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


is) 
RA 


30 


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


Miinster 1871, pp. 65-70. 


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


Io 


or 


20 


NS 
wm 


35 


lvi Introduction 


a, Ordo communts. 


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


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

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


8. Anaphora of S. JAMEs. 


No Jacobite text seems to have been published. 


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

y. Liber mintsterit. 


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


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


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


y. Liber ministerii. 


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


The Syrian Rite lvii 


(3) Maronite. 
a, Ordo communis. — 

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

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

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


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


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


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


y. Liber ministerit. 


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


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


2. Other Anaphoras 


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


on 


20 


30 


35 


lviii Introduction 


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


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

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

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

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


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

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

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

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

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

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

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


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


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


8. The following have been published only in translations. 


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


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


The Syrian Rite lix 


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

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


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

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


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


3. Lectionaries 


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


Ll 


° 


30 


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


1. p. 413 Sq. 


cr 


19 


Ix’ — Introduction 


ii. Manuscripts. 


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


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


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


20 


30 


40 


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

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


The Syrian Rite ‘Axi 


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


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


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


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


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


iii, Commentaries, &c. 


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


Ixii Introduction 


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


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


(2) The following additional Anaphoras are mentioned, but 


are otherwise unknown. 


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


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


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


ii. Bickell p. 67. 


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

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

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


The Egyptian Rite Ixili 


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

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


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


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


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


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

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

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


On the mss. see below. 


5 


Io 


20 


bt 


5 


30 


35 


Ixiv I[utroduction 


ii. Manuscripts. 


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

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


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


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


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


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


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

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

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

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

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


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


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

30 by Mrs. Lewis and Mrs. Gibson. 


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


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

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

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

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

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

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


The Egyptian. Rite Ixv 


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


i. Printed texts. : 


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


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

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

ii. Manuscript. Ic 


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


3. History &c. of the Greek rite 


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


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


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

e€ 


tb 
Uy 


Ixvi Introduction 


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


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

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

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

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

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

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

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

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


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

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


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


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

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

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

between Theodore Balsamon and Mark of Alexandria (Migne 

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


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

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

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

35 Ephesus nor Bessarion uses it. 


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


The Egyptian Rite | Ixvii 


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


B. Tue Coptic LiturGIEs 


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

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


i. Printed texts. 


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


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


on 


— 


5 


20 


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


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


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


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


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


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


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


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


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


€; 2 


Ixvili Introduction 


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

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

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


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


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


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


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


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


The Egyptian Rite Ixix 


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


(5) Other Anaphoras. 

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

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


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

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


(vy) The Lectionary. 


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

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


tn 


iS) 


oO 


30 


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


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


I 


2 


3 


4! 


on 


° 


on 


o) 


oe 


oO 


Lo a} 


Oo 


Ixx L[utroduction 


ii. Manuscripts. 


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

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

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


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


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


The Egyptian Rite xxi 


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


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


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

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

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


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

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


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


Ixxii Introduction 


4. Of modern writers see Vansleb Histoire de I église 

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

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

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

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

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


C. Tue AByssiIniIAN LITURGIES 


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


i. Printed texts. 
15 1. The Preanaphoral. 


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


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

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

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

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

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


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


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


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

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

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


The Egyptian Rite [xxiii 


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


3. Other Anaphoras. 


The following have been published : 


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

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

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


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


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

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

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


ii. Manuscripts. 


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


wn 


Io 


20 


S&S 
or 


Ixxiv Introduction 


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


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


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

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

of lords, God, hidden essence, infinite), 


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


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


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


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

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


The Egyptian Rite Ixxv 


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

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


iii. History, &c. 


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


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


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


Io 


_ 
Or 


NS 


fe) 


30 


35 


Ixxvi Introduction 


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

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

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

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

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


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


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

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

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


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


The Persian Rite Ixxvii 


Ill. THE PERSIAN RITE 


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

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


i. Printed texts. 


1. Nestorian. 

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


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


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

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


5 


15 


20 


30 


35 


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


Ixxviil I[ntroduction 


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

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

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


15 2, Chaldaéan. 
(1) Western. 


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


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


(2) Eastern. 


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


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

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

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

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


The Persian Rite Ixxix 


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


or 


3. An ancient Anaphora. 


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


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


ii. Manuscripts. 


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

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


Ixxx Introduction 


iii. History, &c. 

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

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

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

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

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

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

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


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





The Byzantine Rite Ixxxi 


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


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

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


IV. THE BYZANTINE RITE 


A. THE OrtTHOopDox LITURGIES 


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


f 


ou 


Io 


15 


20 


25 


30 


35 


40 


45 


Ixxxii Introduction 


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

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


The Byzantine Rite Ixxxiil 


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

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

i. Greek printed texts. 

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

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

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


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


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

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

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


Lutetiae Parisiorum mdcxlvii. Ed. secunda Venetiis mdccxxx. : 


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

f 2 


on 


20 


30 


Se) 
on 


40 


Ixxxiv Introduction 


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

5 texts. 


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

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


I 


on 


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


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

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


The Byzantine Rite ixxxv 


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


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


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


or 


— 


1°) 


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


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





35 


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


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


ort 


20 


25 


oO 


3 


35 


45 


Ixxxvi Introduction 


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


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


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


The Byzantine Rite Ixxxvii_ 


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


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


ii. The other Janguages of the rite. 


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

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


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


crn 


25 


Ixxxviii L[utroduction 


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

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

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

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

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

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

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

In German the liturgies are published for the use of the 

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

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

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

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

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


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


35 iii. Manuscripts. 


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


j 


The Byzantine Rite Ixxxix 


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


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


Lal 


° 


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


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


os 


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


5 


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


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


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


on 


Io 


xc I[utroduction 


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

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


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


20 


25 


30 


35 


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


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

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


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


4o May preserve usages which have vanished from the eastern 


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


The Byzantine Rite xci 


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

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


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

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


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


XCli Introduction 


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

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


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


(6) Syriac and Arabic manuscripts. 


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

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

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


iv. History &c. 


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

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

absorbed into the patriarchate of Constantinople, gathered 

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


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


tS 
or 


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


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

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

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


The Byzantine Rite XClil 


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


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


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


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


Such illustrations might be indefinitely multiplied, but those collected below 


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


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


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


XciV Introduction 


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


The Byzantine Rite XCV 


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


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


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


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


5 


bo 


ce) 


ta 
on 


30 


35 


XCVI1 Introduction 


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

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

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


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

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

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


B. THe ARMENIAN LITURGIES 


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

in Austria under the archbishop of Leopol. 


i. Printed texts. 
30 1. Gregorian. 


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


The Byzantine Rite XCVIl 


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


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


seventeenth century respectively. 


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


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

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

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

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


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


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

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

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


& 


5 


_ 


° 


tb 
or 


30 


XcVvill Introduction 


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


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


2. Uniat, 

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

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


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


uw 


ii. Manuscripts. 

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

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


ae a ak” 


» 


The Byzantine Rite XC1X 


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

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

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

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

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


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


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


2. The following are manuscripts of the ordinary liturgy. 


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


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


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

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

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

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


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


g 2 


5 


35 


40 


fe Introduction 


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

10 than the present order. 

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

2. Among the canons of the Armenian pontiffs and synods 

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

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

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

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

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





The Byzantine Rite cl 


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


Mikelian die armenische Kirche in thren Beziehungen zur 5 


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


pp. 288-305. 


NOTE 


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


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

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


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


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


{ } enclose matter varying with the day or season. 


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


ADDENDA AND CORRIGENDA 


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

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

P. 2, 1. 8, for ‘xivth’ read ‘xvth.’ 

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

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

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

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

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

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

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

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

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

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

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


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


Addenda and Corrigenda cill 


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

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

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

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

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


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


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

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

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

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

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

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

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


CiV Addenda and Corrigenda 


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


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


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


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

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

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

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

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

308, 1. 3, for ‘800’ read ‘ 795.’ 

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

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


Uw UMM 


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


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- 


I. THE SYRIAN RITE 


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


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


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


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

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


1. THE LITURGY OF THE EIGHTH BOOK 


OF THE APOSTOLIC CONSTITUTIONS 


COMMONLY CALLED 


THE CLEMENTINE 


{MASS OF THE CATECHUMENS) 


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


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


Kai pera tiv mpdcpyow tpocAadyodrtw 7S Aad Adyous TapakAhcews. 


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


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


Kai jjouxlas yevopévys Acyéro 
Evgacde of karnxovpevor 15 
B 2 


4 — Lhe Syrian Rite 


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


The Apostolic Constitutions 5 


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


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


£ 

€ ¢ 

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

' , \ a ’ x 7 > ‘ oe £ rs 

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

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


Kai pera todro & StdKovos Aeyérw 


TI poé\Oere of karnxovpevor €v eipyvn. 


Kai pera rd eeAOetv adrovds Acyérw 


Evéacde of évepyobpevor bd mvevpdtay dxabdprov 


— 
on 


20 


30 


6 The Syrian Rite 


"Exrevas tévres brrép abrév Senbdpev 

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

Kai piontat tods avrod ixéras amd ths Tob adddorpiou 

5 katadvvactelas 

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

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

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

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


IIvedpari eis rods aidvas, anv 


The Apostolic Consitztutions 7 


kai & SidKxovos Acyérw 


TI poéA Gere of évepyovpevot. 


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


° 


Lo 


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


kal Aeyérw 5 StdKovos 25 


TT poédOere of hori fopevor, 


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


8 The Syrian Rite 


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


¢ 2 


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


The Apostohe Constitutions 9 


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


> 
ArrodteoOe of év peravoia, 


«MASS OF THE FAITHFUL) 


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


5 


20 


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


IO 


The Syrian Rite 


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

€v mAnpopopia tis Kat evoéBeray aperis diatedodvTas 
huas ovvTnpyon 


5 Trtp ths dylas KabodKhs Kai dmooroAiKhs éxxAnolas THs 


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


10 Kai trtp ris év0dde dylas mapoixias SenOopev bras Karagi- 


15 


20 


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


‘Trép mdons émicxomns THs bm ovpavoy THY GPOOTOMOYNTON 


TON AOTON Thic dAHOEIac OenOOpev 


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


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


Orkaoovvn 


25 Kal omép trav mpecButépov fpav denOdpev bras 6 Kupios 


30 


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


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


Odpev Gras 6 Kipios dpuepmrov adrois tiv dtaxoviav 
TApaTKXNT at 


‘Trip dvayvworay adtav tapbévev xnpdv Te Kal dppavey 


den b@pev 


The Apostolic Constitutions TI 


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


‘Yrto tév KaprodopovtyTav év TH ayia éxxAnoia kal TolotvTwr 
Pp prropop n ayte notg 


on 


Tols mévnot TAS EXenpoovvas denOGpev 

Kai irép rév tas Ovoias Kai tas dmapyas mpoodpepivTov 
Kupia 7B OG hydv SenOdpev bros 6 wavdyabos Ocds 
dpetpnra: avrods tais érovpavias adrod dwpeais Kai 66 
avtois én TH TapdyTL EKATONTATIAACIONA Kal EN TH fMEA- IO 
AovTt ZWHN AMNION Kal xaplonTat adbrois avTl TOY Tpoc- 
KAIPON TA aiMNIa, avTl TOY ETITEIWN TA ETIOYPANIO 

‘Lrép tay veohwrictay ddedpdv judy SenOGpev Sas 6 Kipuos 
aTnpion avtovs Kai BeBaidon 


‘Trtp Tav év dppwotia eeragopévoy aderAGov hudv denbdpev 


_ 
or 


ef ¢ - <7 > \ ’ ' ‘ ’ 
dros 6 Kipios ptaonrat adrods mAcHc NOCOY Kal TACHC 
MAAAKIAC Kal Tous arroKaTacThon TH ayia avrov exkAnoia 
‘Trép mre6vTwv Kal ddoiropotvrwv Senbapev 
‘Trép trav év perddrAos Kai eEopiais Kai dvdraxais kal Seopois 
dvrov Sid 75 dvoua Tod Kupiov denbapev 20 
c | “ 5] lal 7 7 ~ 
Trép tev ev mikp& Sovdeia Katatrovouvpévov denbapev 
‘Trép éxOpav kai piootvtay judas denbdpev 
‘Trép tov Swoxédvtov hpds dia 7d dvopa Tob Kupiov denbdpev 
draws 6 Kipios mpavvas tov Ovpov adtdy Siackeddon Tv 
ka’ hay opynv 25 
€ “~ aA 
Trép trav tw dvtwv Kai memrAavnpevor Senbdpev bras 6 Kvpios 
> 4 > 7 
auTous emioTpe wn 
Tév vyntiwv tis éxxAnoias pynpovedocapey bras 6 Kupios 
Tedeidoas aita ev TG POBw avdrod cic méTpON AAIKiac 
aydyou 30 
€ A A 
Trép adr\AfjA@v denbdpev bras 6 Kvpios Siarnphon hyas Kai 
puddin TH avtovd xapite eic TéEAOC Kal PycHTal HMAC TOY 


12 The Syrian Rite 


TIONHpOY K@L TIANTWON T@N CKANAAAWN TON €praZOMENODN 
THN ANOMIAN Kai C@CH EIC THN BaciAciaN ayYTOY THN €TTOy- 
PANION 
‘Trtp mdoyns wuyxns xpiotiavis denbdpev 
5 Jaoov kal dvdotnoov Huds 6 Obs TH E€et oov 
’"Eyetpépcba 
Aenbévres Extevas Eavtods kal ddAjAovs TE COvTt Oe@ did Tod 
XplaTod abrod mapabapeba 
érrevxéoOw otv & dpxepeds Kai Acyérw 
10 Kypie trantokpdétop fyicte €N YWHAOIC KaTOIKMN, Arie EN 
Arioic Anattayomene, a&vapxe monapye, 6 did Xpiorod kipvypa 
ra \ € a > } a ~ “~ < \ ree Bae 2 , 
yvdcews Sods huiv els emlyvmow THs ofs dbEns Kai Tod évépuarés 
gov ov éhavépwcer piv eis kaTdAnu" adros Kal viv emide dt 
> ~ 3 . Q 4 ¥. ~ \ 4 bee” 4 > 
avrod émi 7d troiuvidy cou TotTo Kal AUTpwca abTs mdons ay- 


F 


on 


voias Kal movnpads mpdf€ews Kai Adc PdBm doBeicOal oe Kal 
> 4 > ~ \ t > \ ’ / 
dydnn dyamadv oe kai cTéA\ecOal A110 Tpocmmoy ddgns ov" 
evpeviys avTois yevod Kal tdews Kal émfjKoos Ev Tals mpocevyais 
avTav Kal gvAafov avtods arpémtovs auéumrous aveyKAyTous 
o i rd 4 a 1. 2 ' nC ' 
INA @CIN APIO] TOLATL kal Wuxi}, MH EXONTEC CTIAON H pyTiAa 
PY] a ' > Io 2 ” ‘ ‘ by 5) On 
20 H TI TON TOIOYTON, BAA’ ina Bcin dption Kal pydels Ev adrois 7 
KoAoBos 7) ateAns. apwye dvvaté dmpocwmbAnnTe yevod avtt- 
AnmTop ToD Aaod cou TovTou dv efedré~w Ex pupiddwv, dv e&y- 
yopacas T@ TIMi@ Tod ypictoY gov afmati, mpooTdrns émikovpos 
taplas pida€, retxos Epupvdrarov, ppaypos aogadelas, drt €k 
25 THC ofS yelpoc oYAeic Aprdcal AYNaTaI’ ovde yap ETL Deds 
@omep od Erepos bre év col 4 bmropovy Hudv. Afiacon aYToYc 
én TH dAHOEia Gov zt 6 Adroc 6 COC AAHOGEIA ECTIN, dir poc- 
a“ U , / 
xdpiore arapadéyiore pica: adtods TAcHC NOCOY Kal TACHC 


MAAKIAC, WAvTOS MapanTepatos, méons emnpelas Kal adrns, 


w 
° 


2 ‘ ! bd ~ > ‘ t ' € ’ > ‘ ’ 
ATTO oBoy Ex Opod, ATTO BEAOYC TIETOMENOY HMEPAC, ATIO TIPAr- 
maToc €N CKOTEI AlaTTopeyomeNoy, Kal KaTagiwoov avrovs THs 


The Apostolic Constitutions 13 


> ? ~ ~ 3 A“ “A a tA “~ “ 
aiwviov (whs THS Ev TO xploT@ cov TO viG cov TS povoyevei, 
TO 066 Kal corfnpe jyov, Od’ ob} ca ddfa Kai céBas ev dyio 

t t np ne = oA t 
IIvetpart viv Kai det kal els rods aldvas Tév aidvev. dun. 


{THE KISS OF PEACE) 
Kai peta totro Aeyérw 6 StdKkovos 
II picyopev 
kal dotralécOw 6 emickotos tiv ExxAnotav Kal Aeyérw 
“H eiptinn Toy Ocof meta ANTON YMON 
kal 6 Aads dtroKpivdoOw 
Kai meta tof mneymatoc coy 
kai 6 StdKovos eitratw macw 
*ActrAcacde AAAHAOYC EN DIAHMaTI Aria 
kai dorralécOwoav of Tod KAnpov Tov émiokotov, of Aaikol dvSpes Tos Aatkovs, 


at yuvatkes Tas yuvatkas. 


{THE OFFERTORY) 


Ta madia 5 ornkérwoav mpds TS Phyat. Kal Sidkovos atrots Erepos eoTw 
épeotas Straws pi dtaxtdow. Kai dAAor Sidkovor mepirateitwoav kal oxotre(trwoav 
tovs dvSpas kal tds yuvaikas Smws pr) OdpuBos yévnrar kal ph tis vevon 4 
WOupion 4 vvoerdty. of 5 Sidxovor iordcbwoav cis tds THv dvSpav Oupas kai of 
trodtdkovor eis Tas TGV yuvatKv Strws pris EEEADOr pyre AvorxOy f Odpa, Kav 

Moros TIS 7], KATA TOV KaLpdv THs dvadopas. 


Ets 5¢ drroStdKovos S867 amrdppuipw xerpAv tots tepetior, cvpBodov kalapdrytos 
Wuxav Oc dvaxetpévav. 


Sypt 534 Kaya “ldxwBos 6 45eAGds “lwdvvov tod ZeBeSalou tva edOds 6 Sidkovos 
A€yQ 

Mj tis Tv KaTHXOUpEvaY, MH TLS TOV AaKpowpévor, Mh TIS TOV 
drtotov, ph Tis rev érepoddgar 

Oi tiv mpadrnv edyjy dy dpevor mpd a |éAOere 

Ta radia mpockapBdveobe ai pnrépes 

My‘ tis Katd TINOC, pH Tis ev droKpices 

*Op0o. mpds Kvpiov metd dBoy Kal tpdmoy éor@res ayer 
mpoapépery, 

*Qv yevopévoy of Sidxovor mpocayérwoayv Ta SHpa TH Emokdtrp Tpds 7d Ouortac- 
THprov. 


Io 


15 


iS) 


° 


25 


3° 


14 The Syrian Rite 


(ANAPHORA) 


Kai of mpeoBuirepor ex Setav atrod Kal é edovipwv ornkérwoay ds dv palyntal 
tmapertdres Si8ackddo. Svo Sé Sidxovor E Exatépwv Tav pepOv Tod Puc.tagtypiov 
Katexérwoav €& tyévav Aewrav pimlbiov 7] wrepSv ta@vos 7 d0dvns Kai Apépa 

5 dtrocoBelrwoav Ta pixpd Tav trrapévov Cowv Saws Gv pr éyxplymrwvrar eis Ta 
kvtreAAa. 
{THE THANKSGIVING) 


Evtdpevos otv xa” éavrdv & dpyxiepeds Gpa rots tepedor kat Aapmpdv éoijra 
perevods kal ords mpds TH Ouotacrypio ro Tpdtarov To) oTavpod KaTd Tod 
10 peTotrov TH XElpt Tromnodpevos citarw 


7 , n 4 ~ ‘ © > ’ n 7 
H ydpic tof? mavroxpdéropos Oeod kai A ArdttH Toy Kupiov 

t ~ > aA ~ \ c ' a ose ’ 

huay Inoot Xpicrod kai A KOIN@NIA TOY Arioy TINeYmatoc 

EOT@ META TIANTON YMON 

Kal wdvres cuphdves Aeyérooav Sri 
15 Kai meta tof trneymMatoc coy 
kai & dpxvtepevs 
“Avw Tov vobv 
Kal wdavres 
“Exopev mpos tov Kupiov 
20 kal & dpxvepeds 
> , “~ U 
Eyyapicticamen T® Kypio 
Kal mavrTes 
"Azion Kal Oikatov 
Kal 6 dpxtepeds elrara 

25 *Ag€ioy ds addnOds Kal Sixaoy mpd mdévTwv avupvely ce TOV 

ww BY rs S > “~ ~ Bi > 2 a ‘ 

dvTws dvta Ocdv, Tov Tpd THY yevnTa@y dvTa, EZ OY ACA TIATPIA 

én OYpanoic Kal émi PAC dénomézeTal, Tov pévoy ayévynTov Kab 

dvapxov kal dBacirevtov kal ddéororov, tov avevdeq, TON 

mavtos a&yabod yopHrén, Tov méons airias Kal yevérews KpelT- 

‘ e 

30 Tova, Tov WaVTOTE KATA TA avTA Kal @oavTws ExovTa, EZ OF TA 


\ 


TANTA KaOdmep Ex Twos ddernplas eis 7d elvar mapHADer. od 


UA 


yap ef 4 dvapxos yvaois, 4 aidios Spacis, 4 dyévyntos axon, 
+97 ld t- “A los tA \ A “A > ‘ 
» adiSaxros copia, 6 mpGros TH pice Kal povos T@ elvat Kal 


OO 


The Apostolic Constitutions 15 


2 X 3 A c3 \ U 2 a \. »# > \ 
KpeitT@y travTos aptOuod, 6 TA MANTA EK TOU 7) OVTOS EIC TO 
einal mapayayay dia Tod povoyevots cov viod* avriv dé mpd 
TAVTOY AIWNON yevvnoas BovrAjoe Kal duvdpe Kal dyabdrnre 
dpecitevtas, vidy povoyevn, Adyov Ociv, codiav (Gcav, pwtd- 

lal a bl 
TOKON TIACHC KTICe@c, ArreAON THS MErdAHC BoyAtic ov, apxlepéa 5 
adv, Baciréa O& Kal Kvpiov mdons vonTtns Kai alcOnris picews, 
Tov pd ANTON, Al OY TA TIANTA. Xd ydp, Océ aianie, ar 
“a 3 a ~ 
avTov Ta mdvtTa TemOiHKac Kal Ot avTod THs mpoonKovons 
s > 4 b ca I a4 \ x > 5) 4 ’ ’ A 
mpovoias T& GAa afiois’ dt ov yap 7d €ivar Exapiow Oi adrod 
Kai 7d ed eivar Edwphow’ 6 OEdc Kai TATHp TOY povoyevods viot 10 
. Oo eae x , s \ Bi eee 
gov, 6 &¢ avrod mpd mdvTwv momoas Ta yxepovBip Kal Ta 
- IA , \ , - \ 3 2 
cepadip, al@vds te kal orparids, duvdpes Te Kal e£ovoias, 
3 - ‘ - > 7 \ > 7 A, 
apxds Te Kal Opovous, apxayyédous Te Kal ayyédous, Kat 
a “9? a A 
peta Tatra wadvra Tmoijoas Ot adrod tov gaivdpevoy Tovrov 
la ‘ 7 \ > 3” \ \ P ¢ \ > ‘ c 3 
Kéopov Kai mdévTa Ta &v adT@,* ov yap ef O TON OYPANON WC 15 
KAMAPAN CTHCAC Kal @C AEPPIN EKTEINAC Kal THY TAN ET! OYAENOC 
is 4 7. ? ¢ 7 LA \ 7 \ € lA 
iSpicas yvdun povn 6 mh~as oTepéwpa Kal vixTa Kal huépav 
katackevdoas’ 6 €Zarar@n Pac Ek OHCAYpOn Kal TH TovTOU 
OVaTOAR emayayav Td oKdros els dvdmavAav TéV ev TO KboLO~ 
la / ¢ \ 4 , > > ‘ a ¢ ’ > 
Kivoupévov (@ov: 6 TON HAION Ta&§as eic Apydc THC Himépac €v 20 
ovpav@ Kai THN CEAHNHN eic dpydc THC NYKTOC Kal Tov xopor 
ed ’ > “~ > m ~ ~ 
TON ACTEPWN EV OUPAaY@® KaTaypdrpas Els aivoy THs ons peya- 
Aomperreias’ 6 Toijoas Udwp mpos wécw Kai KdOapow, dépa 
(@rikdv mpos elomvoiy Kai dvatvonvy Kal dovis drédoow did 
, , X\ 37 ALS ‘ Va e217 
YA@TTNS TANTTOVENS Tov dépa Kal Kony cuvEepyoupéevny tT 25 
3 ~ t > sh ’ , X 7 > n 4 
avrov ws éemalew elodexopevny Thy mpootinroveay avTh Aadiay" 
¢ - ~ A v4 4 X\ > 7 3 - 
0 Toinoas mip mpods oKdTovs Tapapvbiav, mpds évdcias dvamdAH- 
pocw Kal 7 OeppaiverOar Huds Kal poriferOa tw adrod" 6 
‘ an ~ 
THN MEfAAHN OdAaCCAN X@ploas THs yns Kal Thy pev avadei~as 
Tr@THYV, THY O& Toot Baéciwov Tohoas Kai THY MeV Z@OIC MIKPOIC 30 

‘ 
kal merddoic wAnOtvas, tiv Ot huépos Kal adTLOdools TANpéCas, 
ytoic Te Atadopoic aréyas Kat Bordvais orehavdcas kai 


16 The Syrian Rite 


dvOeot Kaddtvas Kal oméppact mrouvTticas’ 6 svaTnodpevos 
aBvocov Kai péya Kytoc avr mepibels, adyvpdv dddéTov 
cTecwpevpéva meddyn, Tepipdzac dé adriy mYAaic Appou Aemro- 
iA c 4 ‘ X | “a > r Beg 7 
Tdarns’ 6 mvedpact Tore pev adtiv Kopudar els dpéwv péyeOos, 
smote 8 otpwvviwv avtiv ws mediov Kal more pev éxpatvev 


and A ~ 
XeElavt, more O& mpavyvev yadhvn os vavourdpols TrAWTHpCLY = 


BA > A 7 iq ~ 7 ¢ \ ~ 
evkoXov elvat mpos topelav* 6 Trotapois diagdoas Tov bd cob 
dia Xpictod yevopevoy Kbcpov Kal yxelmdppows émixrtoas Kai 
mnyais devdos peOvoas, dpect dt mepicpiygéas eis Edpay adrpeun 

10 Ys dogadeotdrnv.s émAnpwcas ydp cov Tov Kécpoy kai dte- 

y | ee, * lA +7 oe 7 4 ~ 
kbopnoas adtov Bordvais evdopois Kal iacipois, dois modXots 
kal diaddpois, adrkipors Kal dobeverrépois, Edwdipors Kal Eevep- 
yots, *pépors Kai atiOdoos* épmreTav ovplypols, mrnvav trot- 
Koy KAayyaiss ENIAYTON KYKAOIC, pnvav Kal huepov ap.Opots, 

- Yd “A > rd ~ > ~ 
1g TPOTON Tafeot, vepOv duBporixwy Siadpopats, eis Kaprov 
yovas Kal (dv CYCTACIN, CTAOMON ANEMON SLamvedvT@Y sre 
~ A nn a“ nw 4 “~ al . ~ 

TpocTaxOeor Tapa cod Tay puTdv Kal Tov Boravdv 7d TAHOos. 
Kai ot pévoy riv kécpov édnpiotpynoas adda Kal Tov Kocpo- 
moritny a&vOpwrov év adT@ érroincas, Kéopov Kiopov avadei~as 
nv dvOp ® éroinoas, kbop i 


= QA an a P of , a > > , 
2oeltac yap TH of codia Toiricwmen ANOpWTTON KAT EIKONA 


HMETEPAN Kal Ka® GMOIWCIN Kal ApYET@CAN TON ix8YON THC 


OaAACCHC Kal TON TIETEINDN TOY OYpaNoy. 61d Kal memolnKas 
S kom. > ~ > 7 \ 4 ~ ~ ‘ > 
avtov €x  ouyis abavdrov Kal céparos oxedacTod, THs pev EK 
~ BA ~ X\ > ~ 4 7 \ ? 
ToD pt) dvTos, TOD O& Ex TaY Tecodpwv oTolxelwy, Kai dédmKas 
a5 QUT@® KaTa pev THY Wuyi Tiv Aoyikjy didyvwct, edoeBelas 
kai doeBeias Sidkpiowv, dixaiov Kai adixov maparipnow, Kata 
dé 76 cGpua tiv mévrabAov éxapicw aicOnow Kal Thy peTa- 
Barixny kivnow. « Xd ydp, Oet wavtoKxpdrop, dia Xpicrob 
TIApddEICON En EdGm Kaya AnaTOAAC EyTeycac TwavtTolwy duTav 
30 €dwdiuay Kiopo kal é' aut@ ws dv &y éoria modutedret elog- 
yayes abtév, kdv To Troigiv vipov Sédwxas abr@ Eudutov dros 
oikobev kal wap éavTod exo. T& oméppata THs Oeoyvacias. 
¥ 


The Apostolic Constitutions 17 


elcayayay S& els TON Thc Tpydfic Tapddeicon mdévT@y pev 
avikas avt@ tiv efovolav mpds perddnyiy, évos dé ovo Thy 
yedow dmeimas én’ édmidt Kpeitrévev iva éav gpudrdén Thy 
évToAny picbdv Tadrns Thy d0avaciav Koplonra. dpedXjoavTa 
dé THs évToAns Kal yevodpevoy amrnyopevpévov Kapmod amdrn 5 
dgews Kal cupBovria yvvaikds Tod pey tmapadeicov dixaiws 
éEdoas adrov, dyabdrnr. dé els 7d mavTEAes ATIOAAYMENON OYY 
ymepeidect adv yap jv Onuiodpynpa’ addAdrd\X Kabvrordgas avT@ 
tThv Kriow dédw@Kas atvT@ oixelois iSp@or Kal movors mropi¢eyv 
€auT@ Tiv Tpopiv, cod wdvra gvovTos Kal avfovTos Kai memai- 10 
? X\ " 3, 7 } ee, ? d > 
vovTos, xpovm d€ mpos oAlyov adrov Kolpioas bpx@ eis madty- 
yeveoiav éxddeoas, dpov Oavdrov rvoas fwnv é£ dvacTtdoews- 
> ‘ > ~ v4 > QA \ \ 2 > ~ > 
emnyyeiAw, Kal ov TodTo povoy GAAG Kal Tods é€ avTod «ls 
TAHO0s dvapiOunrov xéas Tods éupelvavrTds oo eddgacas, Tovs 
dé admoordvras cov éxddAacas, Kal Tod pév ABeA os dciov mpoc- 15 
deEdpevos THv Ovoiav, rod dé AeAdokténoy Kaiy droorpadels 
TO O@poy os évayods' Kai mpds Tovrois Tov 30 Kai Tov Evas 
mpoceddBou kai Tov Enay meté@uKac, od yap ef 6 Snuiovpyos 

~ > 7 ‘ ~ ~ 4 ‘ “~ ) ‘4 ‘\ 
Tov avOpérav Kal THS Cons xopnyds Kal THs evdelas mANpwTIS 
kai Tév vipov SoThp kal Tav gudarrévT@v adTods MICOATIOADTHC 20 
kal Tav mapaBatvivtav adtovds ExdiKos, 6 Tov Méyav KATAKAY CMON 
€Tarar@n TO KOcMa dla wAHOos TeV AcEBHCANTWN Kal TON 
Aikaion N@e puodpuevos ex Too KaTakAvopod év Adpvakt adv 

an rc “~ ~ 
6KTO Yyyyaic TéAOs pévy THY Tapwyxnkitav, dpxiv dé Tov 
peddXbvTov emvyiverOat, 6 76 poBepdy TYp Kata TAS Yodounvijs 25 
TentaTéAewc e€dypas Kai rtin Kapttoddpon eic SAMHN OéMENOC 
> \ ' a t 2 ae ‘ X 4 \ b 
AITO KAKIAC TON KATOIKOYNT@N €N AYTH Kal Tov dcLov Aa@r e~ap- 

4 a 3) ~ oy ee ae 2 \ £ - ~ 
Tdoas Tov eumrpynopod, adel 6TdvABpadpu puocdpevos mpoyoviks 
aoeBelas Kal KAHPONGMON TOD KOcMoY KaTaoTHoas Kal éudavioas 
avT®@ Tov xpioTév cov, 6 Tov MeAyicedéx dpxiepéa fs AaTpetas 30 
Mpoxelpicdpevos, 6 Tov TMoAUTAaY GEpdTIONTA Gov "IaB vikynThy ~ 

~ > 
ToD adpxekdkouv ddews avadci~as, 6 Tov Icadk émarrediac vidv 

¥ 
Cc 


18 | The Syrian Rite 


monodpevos, 6 Tov IaxwB mwarépa ddédexa traidwv Kal rors é€ 
avrod eis mANOos yxéas Kal eicayayav eis Alyvrrov én EBAOMH- 
KONTA TréeNTe yyaic, od Kipre tov ‘Imohd ofy Yrepeisec GAA 
picbdov THs Sia ot cwppoctvns Cwxas atT@ 7d Tay AlyuTrriov 
5 dpxew.” od Kipie‘ EBpaious td Aliyurriov kararovovpévovs ov 
mepteides Sid Tas mpos Tods Tarépas avTav émayyeAlas GAN 
épptow Kkorddoas Alyumriovs. tapapbeipdévrav St trav dvOpdrrer 
Tov gvoixiy vouov Kal Thv Ktiow more pev adtopatoy vop- 
odvrwv, more Ot mreiov 7) et TyunodvT@y Kal coi TO OG Tov 
lom@dévTwv ouvtattévTwyv, ovK elacas mrAavaobar adda avadei~as 
TON &ylév cov SepdTionta Moyctin dc’ adrod mpos BoHOEian Tod 
guo.kod Tov ypamTév NOMON A€AWKaAC Kal Thy KTiow Weg~as ody 
épyov eivat, Thy O& moddOcov mAdYny é~dpioas, Tov Aapay Kai 
tovs é£ avrod feparixh tripq eddfacas, ‘EBpaiovs duaprévras 
13 €kdAacas, éemiotpépovtas edé~w, Tods Aiyumriovs dexamAnyo 
ETLwpHow, BAAACCAN AEAMN Iopandréras AeBiBacac, Alyumrious 
éerdi@gavras wmroBpuxiovs éxddracas, 0AM mxpdy Bdwp éydv- 
Kavas, ék Tétpac Akpotdmoy YAwp avéxeas, €€ OYpanoy Td MANNA 
boas, TpopHn €€ depos dptyromMHtpan, CTYAON TIYpOC THN NYKTA 
20 Tpos” uticMOn Kal CTYAON NEdéAHC Fimépac mpods oKiacpoy 


Odédrovs, tov Inooty orpatnyiv avadeigas émta tOvn Xava- 


vateov 8.’ avtod Kabeires, “Iopddvny AiéppHzac, Tods moTAMOYC 


"Hodm éZHpanac, TeLxn KaTEppyngas dvev pnxavnudrov Kal xetpos 
avOporivns. “Trtp rdvrov co. 4 dda déorora mavToKpdrop. 
25Cé TpockyNoYciN a@vapiOunror ctpatial arréAON apxayyédAov 
OPONON KYPIOTHTWN APY@N EZOYCIQN AYNAMEN OTPATLOY alwvior, 
Ta& xepouBip Kal Ta éEamrépvya cepadim Taic MEN AYCI KaTa- 
KAAYTITONTA TOYC TOAAC, Talc Ae Ayci Tas Kedadds, Taic dé Ayci 
“ TeTOMENA, Kal A€fONTA Apa yiAiaic yIAIACIN apxayyéA@v Kai 
30 MYpiaic MYPIACIN @yyéAov dkaTamatoTos kal doryjtws Bodcais 
kal was 6 Aads Gua eimarw 


*Arioc &rioc &rioc Kypioc caBawe 


—_ 


eT a ee | 





The Apostolic Constitutions 19 7 


TIAHpHC 6 ovpavds Kal Hi ri tric AdZHC ayTOY 
EYAOPHTOS EIC TOYC aIMNaCc 
AMHN 
kai 6 dpxtepeds Effjs Aeyérw 
"Arioc yap ef os aAnOds Kal mavdy.os, fyictoc Kal YTIEp-5 
YYOYMENOC E€iC TOYC ai@nac. aytos dé Kal 6 povoyerys cov vids 
6 Kiptos Hudv Kal beds 'Incods 6 Xpicrés ds els wdvra danpern- 
cdpevos vot TO Oe@ Kai marpi avrod eis Te Snuiovpylay didpopov 
kal mpdvoiav KaTrddAndov ov mepicide TO yévos TV avOpétrav 
amro\Adpevov GAAS peTa Hvoikoy vopov, peTa vopikhy mapatvecty, 10 
\ ‘ 3 ” 4 \ QA ca > 7 b 4 
PETA Mpopytixovs EAEyXousS Kal TaS TOY ayyéAwY ETLOTACIias 
(rapapbeipsvrov adv T@ OeT@ Kal Tov duotkdy vopsov Kal THs 
& c 
pvipns éxBadrXévt@v Tov KatakdAvopov, THY ExTipwow, Tas 
kat Ailyunriov mAnyds, Tas Kata IIadaotidv opayds, Kai 
pedrAOvTov écov ovdéw arbd\AvaOa TdvTwv) evddknoeVv adTos 15 
7 a £ Q 3 4 a] ta 6 € 
yvopn of 6 Onuiovpyos avOpdémov dvOpwiros yevécOat, 6 vopo- 
Oérns bro vopous, 6 dpxtepeds lepeiov, 6 Touhy mpoBatov, Kai 
éefevpevicaté oe Tov éavTod Oedv Kal tmatépa Kal TO Kdcpo 
KaTHrdrAage Kal Tis emikepévns dpyhs Tods mdvras nrevOépwce 
t 2 , , ? ir :¢ BN , is 
renOmenoc €k mapOévov, rendmenoc ev capki, 6 Oeds Adyos, 20 
6 dramHtdc yidc 6 MpwTdTOKOC TACHC KTICEWC, KATA TAS TeEpi 
avTod br avtod mpoppnbcicas mpopyretas éx crrépmatoc AaBid 
* a 
kal ABpadm, dyAtic *loysa’ Kal yéyovey ev pytpa tmapbévov 6 
diamAdoocwv wévras Tods yevvmpévous Kal éoapxdéOn 6 doapKos, 
ne , ’ 2 , , x , 
6 dxpbves yevynbels ev yxpbvm yeyévynTtat’ modTevodpevos 25 
doiws Kal maldetoas évOécpws TACAN NOCON Kal TACAN MAAAKION 
3 > A > 7 ae ‘ ! > m~ “ 7 
ef avOpéreav dmreddoas, cHMEIA TE Kal TEpATA EN TH AAD TolHoas, 
Tpopns Kal morod Kai Umvov petadrtaBarv 6 Tpépwv mdvTas TovS 
4 a a a n 2 t > t t > 
XPNCoVTas TpOP>HS Kal EMTITTADN TIAN ZON EYAOKIAC, EcPAaNepwceé 
COY TO ONOMA Toic ayvoodolv adré, Tiy &yvoiav Edvyddevce, THY 30 
edoéBeiay avegwmtpnot, Td OéAnpd cov émAjpwoe, TO Epron 6 
€AMKAC avT@ ETeEAcince’ Kal Tatra mdévTa KaTopOecas, yEpciN 
C73 


20 The Syrian Rite 


Anoman Kataoyebels fepéoy kal dpxepéwy wevdovipov Kal 
aod mapavéuou mpodocia rot tiv Kakiavy voojocavtos Kai 
TOAAA TADON YT avdTav Kal macay atipiav broords oh ovy- 
Xophoes, mapadodeic ThAdt@ 1H fremont Kal KpiOels 6 Kpiris 
skal katakpllels 6 corp oravpd mpornrddOn 6 arabis Kal 
ATéOaNEN 6 7TH Gtoe GOdvaTos Kai étddH 6 worods iva 
md0ovs 0on Kal Oavdrov 退éAnTat TobTovs di’ ods mapeyéveTo 
Kal pyén ta Seopa tod diaBdrov Kal pbonra Tods avOparrovs 
€k Ths amdrns airod, Kal dvéotn €K VEKp@v TH TpITH HMEepa Kal 
1oTegoapadkovTa Huepav cvvdtatpiipas Tols pabnrais ANEAHHOH 
Eic TOYC OYpaNoYC Kai EKAGECOH EK AEZION Tou TOY HE0Y Kal 
TaTpos avrov, 
Mepynpévor odv dv 8u’ hyds bmépevev edyapioroopév oor Océ 
mavToKpdtop ovx daov ddelropmev addr Soov Suvdpeba Kal THY 
15 Oidtagiv avtod mAnpodpev, EN H yap NYKTI TapediAOTO AaBaN 
Apton Tals dylats Kal dudpors avrod yxepol Kal dnaBAeyac mpos 
ot Tov Oedv atdrod Kal matépa Kal KAACAC EAWKE TOIC MABHTAIC 
eit@n Todto Td pvotnpiov ths Kawhs diabjkns’ AdBete e€ 
avrov, pdrete* TOYTO écti TO cmd Moy TO TeEpl TOAAG@Y OpyTITO- 
20 MENON €ls Apeow dmapTi@y, Wcaytwc Kal TO TOTHPION KEepdéoas 
é€ oivov Kal bdaros Kal dyidoas éMEAWKEN ayTOIC A€yov Tliete. 
éZ aytofY mAntec’ ToYTd Ecti TO aimA MOY TO TrEpI TOAA@N 
EKYYNOMENON €1C AECIN AMAPTION’ TOTO TIOIEITE EIC THN EMHN 
ANAMNHCIN’ OCAKIC Tap AN ECOIHTE TON APTON TOYTON Kal TO 
25TOTHPION TOYTO TIINHTE TON OANATON TOV EMdY KaTarréAAETE 
Aypic AN €ABQ. 
{THE INVOCATION > 
Mepvnpévor toivuy tot mdOovs adrod Kat tod Oavdrov Kal 
THs dvactdcews Kal THs eis ovpavods eravddov Kal THs peAdov- 
3°ans avdtod devtépas mapovoias év 9 epyetal KpiNal Z@NTAC Kal 
NEKpoye Kal ATTOAOPNAl EKACT@ KATA TA Epra ayToy, mpoapépopev 
go 76 Bact kai Oc@ Kata thy adrod Sidragw rov dprov 


The Apostolic Constitutions 21 


rodrov Kal Td morHpioy TodTO evxapiorobyTés aor di adrod ed 
ois Katngiwoas huas éordva: évémiév cov Kal lepareve cot, 
Kai adg.odpév oe dros edpevds emiPrEWns Eri Ta mpoxeipeva 
6apa Taira évdmiby cov, od 6 avevdens Ocds, kal eyAoKricHc 
ér’ aytoic els TLuqv TOD xploToD cov Kal KaTaméuryns TO “Aytov 5 
cov IIvetpa emi tiv Ovoiav radrnv, TON MdpTYpA TON TIABHMA- 
TWN TOY Kypioy lHcoY, dws amopivyn Tov &ptov Todrov capa 
To xpioTov cov Kal 7d morhploy TobTO aiua Tod xpioToo cou, 
iva of peradaBdrvres atrod BeBatwor mpis edoéBerav, apécews 
dpaptnudrav tvxwot, Tob diaBdrdov Kal THs mAdYNS adTod 10 
pvobdo1, IIvedparos ayiov mAnpwbéow, &£101 Tob xpioTod cov 
yévovtat, fans alwviov tbxwo1, cod KaradAayévTos adTois 


SéomoTa mavToKparop. 


{THE INTERCESSION ) 

“Er. dedue0d cov Kipie kal brép tic dylas cov -€KKAHCIAC 15 
Tis 416 TepdTwv EWC TEPATON HN TreplETTOIHCW TO TIMiw aimati 
Tod ypictoy cov draws avriy diapvddéns doeorov Kal axdvde- 
viaTov dxpt Thc cyNTeAciac TOY al@noe, Kal brép mdéons emt- 
@KoTS THS GpOOTOMOYCHC TON AGTON THC AAHOEIAC 

“Eri wapakadodpév oe Kal brtp Ths Euns Tod mpoagépovTis 20 
go. ovdevias Kal drtp mavtTos Tod mpecBurepiov, brEp TaV 
Siaxkévev Kal mavTds ToD KAhpou iva wévras codicas IIvevtparos 
dylov mAnpéons | 

"Ert mapakadodpév oe Kipie yrép Tod BaciAewe Kal TON EN 
Ytepoyh Kai mavtds Tod oTpatomédou iva eipnved@vTa TA Tpds 25 
Hpas, dros ev hovyia Kal dpovoia Aidrontec Tov mdvTa xXpovov 
Ths Cons hyav Sogdgwpév oe did ‘Incof¥ Xpictoy tc éAtiAoc 
HMON 

"Ext mpoodépopév co kal tmtp mdévrav tev an aidvos 
evapeoTnodvtay co. dyiwv Twarpiapxav mpopntav Oikatwy azro- 30 
oToA@y papTipev sporoynTav émickérrav mpecBuTépwv Srakdvev 


22 The Syrian Rite 


t é we ; > ~ Xx ~ 6é ~ Xx -“-A 4 
brodtakbvey advayveotav artay mapbévev xnpov Aalkdv Kal 
névrov av émrictacat abros Td dvomara 
"Eri mpoogpépopév cor trép tod Aaod rovrov iva avadeiEns 
avTov €ic ETfaINON TOD xploTOD gou BaciAEiON iepATeyma, EONOC 
sdrion’ vmép Trav év mapbevia Kal dyveia, drép TaV xnpaov TIS 
éxxAnolas, drép Tay év cEepvois yduots Kal Texvoyoviats, brep 
~ 7 ~ ~ e a4 € “A > v4 
Trav vntiov Tod aod cov, dros pndéva Hhua@v amdBAnTOV 
- 
TOLnons 
"Er. a€iodpev oe Kal drip Ths méAews Tavryns Kal TOY Evol- 
10 KobVT@Y, UTép TaV ev appwortiats, bmép Tav Ev mikpa Sovdrcia, 
eo ok “~ b 2 7 ee “ oe re aa. rs \ 
bmép Tév ev eEopiais, trép Tay ev Onpedoel, brép TAESYTMV Kal 
ddouropovvTay, Stas mdvtwv émikoupos yévn, TadvT@Y BOHOOC Kal 
ANTIAHTITOOpP 
“Ett mapaxadodpév o€ YEP TON MICOYNTON HUGS Kal AI@KON- 
¢€ ~ \ 1,» ‘ gS "a a BY ‘ 
I5 TWN MAS AIA TO GNOMA GOV, Uirép TAN E2ZW dvT@y Kal Temdavn- 
i ed b] 7 > X\ > > AQ \ A QA * Be. 
pévov, Oras emiotpéyns adrovs eis ayabdv Kai Tov Oupov adrov 
4 
mpavyns 
ay > ~~ 2 A e A “~ - ~~ 
TL Tapakadodpév oe Kal brép TaY KaTNXOUPEVoY TIS 
, eg ‘ € X ~ 3 e A a by 4 \ 
ExkAnolas Kal Umep TOY xEl“agopev@y Uird TOU aAXoTpiov Kat 
20 mép Tay ev petavoia aderAp@v tudy, bras Tods pev TeAELboNS 
ev TH miore, Tods d& Kabapions évepyeias Tod movnpod, Tav de - 
Thy petdvoiay mpocdéén Kal ovyxwphons Kai adrois kal fpiv 
TH TAPATTOLATA HUov 
"Er. mpocpépopév cot kai drép THs edKpacias TOD dépos Kai 
25THS evhopias Tov Kaptav Sres dved\duTds peradrapPdvortes 
~ A ~ 3 “~ ,; “A 7 3 UA ‘ U \ 
Tov Tapa cod dyabay aivepév oe AtmatvaTws TON MAONTA TPOHN 
TIACH CapKi 
“Ett wapakadotpév oe Kal trip trav & eddoyov airiav 
? 7 ed e € a é 4 2 fal > 4 > 
amévteav Orws dmavtas imic Siarnphoas év tH evoeBela émi- 
3ocynararHe €N TH BaciAeia TOY ypictof gov Tod bEof mdons 
’ nw .% ~ 4 ~ ~ 
aicOnris Kat vontns gicews, ToD Bacihéws Huady, arpémrovs 
apéumrous aveykAnTous 


The Apostolic Constitutions 23 


"Ort coi raca Séfa céBas Kal evyapiotia, TiYst Kal mpooKd- 
ynois TO Ilarpi kai 7G TiG Kai 7G dyio Iveipari kcal viv 
kai del Kail eis rods aldvas Tév aidvev dvexdureis Kal adredev- 
THTOUS 

kal mas 6 Aads Acyérw 5 
A piv. 
{THE BLESSING) 
Kai 6 érickomos cimdtw 
“H eiptiny tof Ocof ein metd TANTWN YMON 
Kai mas 6 Aads Aeyéerw 10 


| ‘ na 4 an 
Kai meta tof mNeYmMatToc coy, 


(THE INCLINATION) 
Kai 6 SidKxovos knpvocétw mad. 


"Eri kai ét! OenOa@pev Tob Ocod did rod xpiorod avrod 
€ X\ A , lol ? F af “A wn A 
Trrép Tod dépov Tod mpockopiabévros Kupiy TO Oc@ denOaper ;; 
Sras 6 adyabds Ocds mpocdéEnrat avdTs dia THS peoitelas 
Tod xpioTod avrod eis Td érrovpdviov avtod Ovo.acripiov 
€iC OCMHN EYWAIAC 
c ~ ~ ~ “~ 
Trép THs ExkAnolas Tavrns Kal TOD Aaod denOapev 
¢ ~ ~ 
Trtp wéons émicxomns, mavTos mpecBurepiov, mdons THS Ev 20 
Xpict@ Staxovias, wavrds rod mAnpdparos THs ExkAnolas 
denOapev bras 6 Kipios wdévras diarnpion Kal diadvadén 
‘ A ‘ , ‘ a > € a ~ 7 > - 
Ytrép BaciAEWN Kal TON EN YtrEepoyH denO@per iva eipnvedwvTat 
~ ” \ ine: ' 
Ta pos Huds, Smws ripeMON Kal HCYXION BION €xovTEs 
AIAT@MEN EN TIACH EYCEBEIA Kal CEMNOTHTI 25 
Tav dyiwv paptipev pynpovedowpey dr@s Kolvwvol yevécOat 
THS dOAncEws avTay KaTagimbGpev 
¢ A ~ > , > Sr é 66 
Trép tov éev triste dvarravoapévoy denbapev 
dy XN ~ ’ ? ~ »7 4 v4 ~ A 
Tép THS evKpacias Tay Gépwy Kal Tedechopias THY KapTOV 
den b@pev 30 


‘Trp trav veopwriarwy Senbdpev Sas BeBarwbaow év TH wioTeL 


24 The Syrian Rite 


ITdvres trrép ddAHA@Y Tapakadécapev 

‘Avdotnoov ipas 6 Oeds ev TH xdpiti cov 

‘Avacrdvres éavtodvs TH Oe@ did Tod yxpiorod adbrod mapa- 
Odépeba 


5 kal & émioxotros Aeyérw 


‘O Oedc 6 mérac Kal merad@nymoc, 6 merac TH BoyAR Kal 
Kpatatos toic Eproic, 6 G€dc KAI TATHP TOF Arioy Talddc coy 
"IHcof TOY cwTHpoc HMaN* ETIBAEYON Ed Huds Kal éml 7d trotp- 
vidy cov Toto } Ou’ adrod é€edé~w els AGZaN TOY GNOMaTOc CoY 

| e r 4 € ~ 2% - ‘ \ * 7 
1okal ayidoas hav Ta odpaTa Kal THY Wuyi Karagiwoov 
KABAPOYC ‘YEVO{LEVOUS ATIO TIANTOC MOAYCMOY CAPKOC Kal TINEYMATOC 
Tuxely THY MpoKkeimevov ayabdy, Kal pyndéva hudy dvdé.ov 
7 > ~ ‘ \4 “A “~ > Ul \3 ‘ 
Kpivns @\Aa BoHOOC Nua yeEvow ANTIAHTITWP YTTEpACTTICTHC® 
dia Tob xpioTod cou pel” ob col dda Tipit aivos do€odroyia 


oe, oe 7 


5) oe \ II ? > \ IA b U4 
15 EVXAaPLOTLA Kal TO aYl@ VEULATL ELS TOUS Alwvas, ape, 


{THE ELEVATION) 


Kai pera 16 mavras eitreiv "A pny & StdKkovos Aeyérw 
IT picyopev 
kat 6 émloxotos mpotpwvyratw TO Aad ottws 
20 Ta ayia Tots ayious 
Kal 6 Aads trraxovéerw 
Eis &y.os, eic kypioc *Incoye Xpictéc 
eic AdZAN Oco¥ Tatpdc 
EYAOFHTOC EC TOYC AI@NAC. AMHN 
25 AdzZa EN YicToIc Dew 
KAl €TTl THC EipHNH, EN ANOp@TTOIC EYAOKIA 
@CANNA TH yi@ Aapiad 
eyAorHMénoc 6 épydmenoc én ONdmaTi Kypioy 
Oedc Kypioc kai Emedanen ‘MIN 
30 Q@CANNA EN TOIC F¥YICTOIC, 


The Apostolic Constitutions 25 


(THE COMMUNION) 


Kat petd rotro peradapBavér 6 émlaxomos, éreta of mpeoBirepor Kai of 
Stdkovor kal of trodtdkovor kal of dvayvGorar Kai of WaArar Kai of doKntai 
kal év tats yuvattiv af Sidkovor kal at mapQévor Kai at xfjpat, elra tad radia 

kai réTe Tas 6 Aads kata TaEWw peta aidods Kai evAaBeias dvev DopvBov. 5 
kai 6 pév émlokoros 5867Tw tiv mporpopdv Aéyov 


Yopua Xpiorod 
kai 5 Sexopevos Acyérwo 
"Apiy 
& Se Sidkovos katexérw TO TroTHpLov Kal émB.B0vs Aeyérw 10 
Aina Xpiorod mornpiov <wns 

kat 6 trivev Aeyéerw 

“Apiy, 
badpos 5 AcyéoOw Ay’ év TH peradapPavew mavras Tovs Aourrods. 


Kai Srav mavres peraAdBwor kai macat, AaBdvres of Sidxovor Ta teptooevoavra 15 
eioepétocay eis TA tracTopédpta. 


{( THANKSGIVING) 
Kai 6 Stdkovos Aeyérw mravoapévou Tod adAovros 
MeradaBovres tot tipiov cdparos Kal rob tTipiov aiparos Tob 
Xpicrod evxapioTrjcwpev TO KaragidcavTt huads pera- 20 
AaBely Tav adyiwv adrod pvornplwy Kal Tmapakadéooperv 
MH €iC KpiIMA GAN’ els cwornplay Huav yevérbat, els dpérELav 
Wuxis Kal cdparos, eis gudaxhy edoeBelas, eis &heow 
dpapriay, eis Cahv Tod péAXovTos aidvos 
*"Eyetpépcba 25 
‘Ev xépitt Xpictob éavrods 7TH pove dyevvito OB Kal 7G 
XploT@ adrod mapabopcba 
: kai 6 émloxomtos evxaptoreito 
Aéorora 6 Oeds 6 mavtoKpdtwp 6 TmaThp Tod yxpioTod cov 
Tod evAoynTod Tradés, 6 TOV peT EvOUTNTOS EmiKaAOULEVOY CE 30 
émpKkoos, 6 Kal TéY cloTévTeY émioTdpevos Tas évTEedgels 
evxaploToopév cot Gti katngimoas nuas peradaBeiv Tov adyiov 
gov pvoTnpiov & mapéoxov Hyuiv eis mAnpogopiay Tov Kad@s 


26 The Syrian Rite 


eyvwopéver, eis pudrakiy tijs evoeBlas, eis Apeow mANppEAN- 
pdtov, drt TO GNOMA TOD xploTod coy émKEKAHTAl Ed HMAC Kal 
gol TpocwKelmucOa, 6 xwpioas huads THs Tav doeBay Ko.vovias 
Evwrov Huds peta TOV KAOwoIMpEvoY CoOL, OTHpioOY Huas ev TH 
5aAnGeia tH Tod dyiov IIvedparos éemipoitjoe, Ta: dyvootmeva 

amokdduov, Ta elrovTa TpocavaTAy x é é 
: pocavatAnpwcov, Ta éyvoopéva 

nA \ € me b] - 4 > a 4 
Kpadtuvov, Tovs lepeis adudpovs pvrdag~ov év TH AaTpela cov, 
\ ~ Ua > > 4 A a > 

tovs Bacirels diatipyoov EN eipHnu, ToYC ApyoNTac EN AIKAIO- 
’ \ 37 > b 7 \ \ 5 > ‘4 \ 
CYNH, TOdS dépas év evKpacia, Tods Kaptrods év eddopia, Tov 
10 KOgpov €v mavapkel mpovoia, Ta EOvn TAX ToAEULKA TpduvoY, 
TA TIETTAANHMENA ETTICTpEYON, TOY Aady Gov aylacov, Tods EV 
mapbevia Siatripnoov, Tovs ev yéuo diapvrAagov év mioret, Tovs 
? € es 2 4, \ U4 ad \ - 
ev adyveia eévdvvdpwoov, Ta vimia ddpuvov, Tovs veoredeis 
BeBaiwoov, tods &v Karnxjoe maidevoov Kai Tis puncews 
> 7 > : ‘ A ¢ a > ’ > AQ ~ 
15 afious avdde~ov Kal mdvTas Hmdc émicyndrare els THY TOY 


~~ ed nw lal ~ y 
ovpavav Bacireiav? év Xpiot@ Inood 7 kupio ijpav pel ob 
7 


‘ la \ 7 ‘ “ € if > ‘ 
gol ddga tim Kal oéBas kal TO adyim IIvedpati els rods 
aidvas, auyv, 


{THE DISMISSAL) 
20 Kai 6 StdKovos Aeyérw 
T@ Oc@ Sid Tod yxptorob adrod kdivare Kai evroyeiabe 
kai 6 émiokotros émevxécOw Aéywv 


‘O Ocds 6 mavroxpdtap, 6 ddnOwis Kal dovyKpiros, 6 Tav- 
Taxod ay Kai Tois maot Tapov Kal ev ovdevi os Evdy TL 
a5 Umrdpxov, 6 Tools pi) mEeptypapopevos, 6 xpovors ft) TWadaLov- 
Hevos, 6 ai@or ph mepatovpevos, 6 Abyols pr} Tapaydspevos, 
6 yevéres pr vrroKeiwevos, 6 pudakns pi) dedpevos, 6 POopas 
avérepos, 6 Tpomns avemidextos, 6 picet advaddoiwros, 6 Pac 
OIKMN ATIPOCITON, 6 TH PUoEt abparos, 6 yrwotds mdoals Tais 
30 weT evvolas ex(ntovoais ae AoyiKais piceow, 6 KaTadapPav6- 


The Apostolic Constitutions. 27 


“a > a 
pevos bd Tay &v evvoia emi(nrotvTay oe, 6 Beds Iopanr tof 
BAHOINDC OP@NTOC TOD tis Xpiordv miorTevcavTos aod cov" 

> ‘ 7 > £ 7 \ + 7 \ BJ 7 
evpevs yevomevos éemdkovody pov Oia Td dvoid cov Kai evAdyn- 
gov Tovs gol KEKALKOTas TODS EavT@Y adyévas Kal dds adbTois Ta 

a age A a OA ee , ere es 
airhpara Tav. Kapdiav avTavy Ta éenl oupdépovTt Kal pndévas 

7 A b] rd 7 3 ~ 7 BJ A € cd 
atvtayv amdBAnrov tmoijons éx THS Bacireias cov dAAG adyiacov 
avrovs, ppovpnoov oKéracov advTiAaBod pica: Tod dAXorpiov, 

2 “Ae \ E4 | eo) t \ > ’ 7A 
mavrTos €xOpod* Tovs oikovs abt&v myAazZON, TAC EiCdAOYC avTay 
Kal Tac €Z0A0yc hpovpyaov’ bri col ddga aivos peyadompéereta 

7 ? ‘ “~ a \? ~ can) “A A 

aéBas mpockivnois Kal TS o@ tradi Inoot 7@ xpioT@ cov 7G 10 
4d € “A Ss “~ \ ™ s “ e 7 4 A \ 
Kupio Hudv Kal Oe@ Kal Bacirel kal 7@ ayio TIvedpare viv Kai 
del Kai eis TOdS al@vas TOY aldvev, auny. 
Kai 6 Stdkovos épet 


*ATroAyece EN EIDHNH, 


Tatra wepi rijs puoricis Aatpeias Statacodpeba fects of dardoroAor 15 
tpiv rots émoxkétots kai Tois mpeoBurépots 
kai tots Staxévois 


2, THE ORDER OF THE LITURGY 
IN THE SECOND BOOK 
OF THE APOSTOLIC CONSTITUTIONS 


{THE ORDERING OF THE CHURCH) 


1"Orav cuvabpol{ys tiv Tod Ocod ExxAnotav ds dv KuBepvaTns vyds peydAns 
per emorhpys maons Kéeve troteto Par tas cvvddous mapayyéAAwv Tois Staxdvors 
doavel vatrais rovs Ttétous éexrdocew Tots AdeAdois Kafdmep EmPdras pera 
5 Taos éTipedelas kal wenvoryntos. 

Kai mp&rov pev & otkos éorw émpykns kata dvaroAds Terpappévos, é Exatépwv 

TOV LEpOv EXwv TA TacTopopeta mpds dvaToAry Soris Coke val. KeloOw 5é pévos 

4 rod émokédtrov Opévos, map’ Exdtepa Sé adrod KabelioOw 1d mpecBuTéprov, kai of 
Sidxovor taptotdcOwoav edotahets tis mAclovos éEcOfjros* éolkacr ydp vavTats 
to kat ro.xdpxots. mpovola $2 tovrwv eis Td Erepov pépos of Aaikoi KafelécOwoav 
peta macys evratias kai houxtas Kal at yuvaikes Kexwpiopévws kal avrai kabeleo- 
Qwoav ciwwmiv dyovra, Sornkérwoav Sé of péev muAwpol eis tds eioddous TaV 
avSpav pvAdoaovres atras, of 5¢ Stdxovor eis TAs TV YuvatKdv Surv vavoeroAdyov, 
kal yap év Ti] oknvi Tod papruplov 6 adrés TapykoAove Timos. ei SE Tis etpeOA 
15 Tapa Tétov KabeLopevos émimAnocécw bd Tot Siaxévou as mpwpéws Kai eis TOV 
Ka0jKovTa ait Tétrov petayéoOw. ot pdvov ydp vyi GAAd kal pavbpy Gpolwrar 4 


éxxAnola. ds ydp of rowéves Exacrov Tav dAdyov aiyGv dnp kal mpoBdTav kara 


ovyyévetav kal FAtklav toro Kal xacrov atTav Td Sporov TO Spol@ ouvTpexet, 
ovtws Kal év rf éxxAnoia of pev vewtepor idia KabelécOwoav édv 7 Tdrros, ei 5é 

20 PHYE OTHKETWoaV SpOol, of Se rH HAucia HSy mpoBeBykdres KalelécQwoav év rater, 
70. 82 radia Eordra mpocdapBavécbwoav attav of marépes kal al pyrépes, al 5é 
vedtepar aA iBia édv q Témos, el S¢ phye SmiocGev TOV yuvatKdv iordcbwcay, ai 
Se HSy yeyapykviar kal Ta Tékva Cxovoa Sig toracQwoav, at mapOévor Sé kai at 
Xfjpar kal at mpeoBiriBes mpdrar tacav tordcOwoav 7H KabelécOwoav. eEotrw dé 

25 TGV TémwY Mpovodv & Sidkovos iva Ekacros THv cicepxopévo eis Tov iStov TétT0v 
éppa kai pi tapa To mpoofKov KaPéLwvrar. Spolws 6 SidKkovos émickoreitw Tov 
Aadv Stas ph tis WOuploy i vuotdty Fj yeAdon 7 vedo’ xph ydp év éexxAnola 
émornpoves kal vydadéws Kal éypnyopws éordvar éxterapévyv Exovta Tiv dKkorv 
eis Tov TOD Kuptou Adyov. 

30 6S Ei 8€ Ts dd twapouxtas ddeAdds 4 ASeApy EWEAD otoracw Emoprfdpevor 
& SidKkovos émxpwétw Ta kat’ abrovs avaxplvwv ei morol, ei ExxAnovactiKol, ei 
py dird atpéceds eiot peporvopéevor, kal madw ei Uravdpos 7 xTpa, kal otrw 
yvovs Td kat’ avrovs ds eiciv GAnPGs morol Kal Spoyvepoves év Tots Kupta- 


The Apostolic Constitutions 29 


Kots dtayérw Exacrov eis TOV TPCT HKOvTG alT@ Tétov. el Sé Kai mpeoPUTepos 
amd tapouctas éreAOor mpocdexéoOw ind Tav mpecPutTépwv Koivwvikds, ei 5é Sid- 
Kovos 16 Tav Stakdvev, ei S¢ Kal émiokotos olv TH EmoKkiTr@ KalelécOw Tis 
avris dfvovpevos tm’ atrod Tips. Kal éepwrycets attdv & érioxote mpocAaA oat 
TO Ka Adyous SiBaxtikovs. 4 yap TAv Eévwv TrapdkAnors kal vovleriadpedtpwrary 5 
opddpa: Oddeis yap rpodHrys Hyoi Sexrds Ev 77 iSla marpldr. éemrpepeas 
Sé ato Kal TH edxapioriav dvotcat édv Sé Su’ edAGBerav ds codds Tiv TY cor 
THpPV pr VA dveveyKat Kav Ti eis TOV Aadv evAoylav adrdv TorjoacPat KaTavay- 
Kaces. et S¢ év TH caleleoOar Erepds tis EmeAPor evo Hpov Kal evSotos év TH Bio 

7H Eevos 7 éyxaptos, od 6 érrickomos 6 mpocAaAGv Tov trepi Ocod Adyov 7 6 dkovwv IO 
Tod PahAovTos F TOD dvaywookovTos 11] TPOTwWTOAnTTaV KaTaAlmys TiHV StaKoviav 
700 Adyou iva Stardéy aitG mpoeSpiav GAAA péve Hovxuos pr} Stakdatev cou Tov 
Abyov 4H Tv dkony, of Se ddeAqoil Sid Tav Stakdvov TmapadeyxécOwoav avrév. ei 52 
TéTos OVK Eat, & SidKovos Tov paAAov vewtepov éyelpas pera Adyou GAAd pr} 
pera dpyijs éxeivov kaliodtw Sixarov S¢ todro kal dd’ EavTod Tov ddeAdov as 15 
HrAddedpov trovetoOar édv S dvave’y, éyelpas adrov dvaykacras étricw TavTev 
orfcov iva maSev0Gor kai of Aoiwol dvtimapaxwpelv Tots Evriporepots, ei Se 
mTwXOs iayevis 7 Eévos éréAPor mpeoBiTys 7 véos tiv hAtktav Kal Témos odX 
timdpxot, kat tovros Tétrov moiqoer €& SAys Tis Kapdias adrod 6 SidKovos iva p71) 
t™pds dvOpwrov avrod yévytat } mpocwméAniis GAA mpds Oedv F Stakovia evdper- 20 
tos, 76 8’ airo troveitw kai f SidKovos tals émepxopévais yuvattiv mrwxats Frou 

mAovciats. 


{MASS OF THE CATECHUMENS) 
i. 

*Méoos S€ 6 dvayvoorns ed’ tipydod twos éEords dvaywwoKérw ta Macéws 25 
kal “Inood rod Navi, ta tTav Kpitav kal Tov BacWelwv, Ta TOV Mapademopévwv 
kal ta Tis “EravéSov, mpds tovros ta Tod “IDB Kal Td LoAopavros kal ta Tav 

SexacE Mpodyrav. 
"Ava Sv0 Aeyopévav dvayvwoparwv erepds tis TOD AaBid PadAérw tpvous kal 6 
Aads Ta dxpootlyia troadrérTo. 30 

Meta rotro at Mpdtes ai fpérepar dvaywwoktcOwoav Kai at “Emorodal 

NavAou rod cuvepyod hpav as éwéorerde tats exkAyotats Kal’ Ihyynow tod dylou 
Nvevparos. 

Kai perd totta Sidkovos i mpeoBirepos dvaywwokérw Ta EvayyéAua & éyd 
MarOatos Kal ‘lwdvys mapedaxapev tpiv cal of cuvepyot MatAou mapeAnpores 35 
karéheuipav tpiv Aoukds kal Mapkos. Kal dtav dvaywwoKdpevov 7 Td evayyéArov 
mavtes ot mpeoBirepor Kal of Sidkovor kal mas 6 Aads oTHKéTwoav peTa TOAA AS 
houxtas: yéyparra yap Limma Kai dkove ‘loparjA Kai wédw LV $2 adrod 

ore kai dkovoy. 
ii. 
‘Effjs wapaxadelrwoav of mpeoBitepor tov Aadv & Kabels avrav ddAd pi 
Gmavres kai teAevtatos mavtwv 6 émiaKomos bs Coke KUBepvaTy. 


40 


iii. 
[‘H tOv karnxoupevov Kai 7 Tav peravoowvtwv eodos | 


30 The Syrian Rite 


«MASS OF THE FAITHFUL) 
i, 


*Kal perd tofro cupdaves Gtavres cEavacravres kal én’ dvaroAds Katavoy- 
cavTes PETA Ti TOV KaTHXOUpEvwv Kal Tiv TOV peTavootvTwv ELoSov mpocevtdc- 
5 0wcav 7 Oecd TH EmrcPeByKdtr Ei tov odpavev trod obpavod kara 
dvatoAds, tnopipvyckopevor kal tis dpxaias vopijs rod katd dvaTroAds 
mapadelcou Sbev 6 mpGros dvOpwros aberaoas tiv EvroAry Shews cupPovrlg 
mevoQeis dreBAHOn. 

ii. 
10 Ot 8 Sidkovor pera rijv mpocevyriv of pev TH mpoodhopa rijs edxapicTias 
cxodalérwoav timperotpevor TO TOD Xpicrod caHpate pera PbBou of 52 tods 

dxAous StacKkotreltwoav Kai houxlav avrots éurove(rwoav. 
iii. 
Acyérw 52 6 tapeotas 7H tepet Stdxovos TH Aad 
15 M7 Tis Kata TINGC, pH Ts év UroKpice 

etra Kal domalécOwoav dAAHAous of dvSpes kat GAAHAas at yuvatkes 7d év Kupio 
iAnpa adda ph tis SoAlws ds 6 “lovSas tov Kiptov GrAfpare mapédaxev. 

iv. 

Kai peta totro mpocevxéodw 6 Stdkovos 


c N ~ > 4 Ma \ 4 fo , \ “~ > 
20 Trrép THS ExkAnolias Tadons Kal mavTds TOU Kécpou Kal TOY Ev 
> A ~ 52 ? ° 
QAUT® pepov Kal exhopiov 
€ s, ~ e 2 \ “~ > tA 
Trép Ta&v lepéwy Kal TOY apxXovT@V 
‘Trtp Tod dpxiepéws Kal Tod Bacthéws Kai THs Kabddrov elphyns 
Kat perd rotro & dpxtepeds érevxdpevos TO Aa eiphvyv etAoyeitw TodTrov (ds 
25 kai Mworjs évere(Aato tots iepetorv etAoyetv Tov Aadv TovToLs Tots PHpacw EvdAo- 
yqjoat ce Kiptos kai duddtat we Emihdvar Kiptos ro tpdcwmov 


avrtod émi ot Kai éXefoat oe Erdpar Kipios 76 mpdcamov adrod 
érit oe kal Soy gor eiphvyv) emevxéoOw otv kai 6 émickomos kal Aeyéerw 


ZOCON TON AddN CoY Kuvpte Kai eYAOPHCON THN KAHPONOMIAN 


30 COY HN EKTHTwW Kal TEpleTIOIHCW TH TIMI@ aiMaTI TOD ypIcTOY ou 


Kal €xddeoas BaciA€lon iepATeyMa Kal EONOC ATION. 


<ANAPHORA) 
‘ 
Mera 8 ratra ywicbw ¥ Ovola EorGtos mavtés Tot Aaod Kai mpocwevyopévou 
35 Fouxds. 
ii. 

Kat Srav dvevexOy petradapBavérw éxdory tdkts Kal’ EauTiv rod KupiaKkod 
cdparos kal rod Tyslov atparos petd aidods kai edAaBelas ds Bacrhéiws 
TpomepXopevor oHpart kai al yuvaikes katakekaAuppévar tiv Kepadrjy ds dppdle 

4o Yuvarkav rage mpocepxécOwoav. pudarrécbwoav -5¢ ai Ovpar pH tis dmoros Fj 
Gpinros eicéAOp. . 


OO 


3. THE LITURGY OF SAINT JAMES 


H OEIA AEITOYPFIA TOY AMOY ATIOZTOAOY 
KA] AAEA®OY OEOY IAKQBOY 


€PROTHESIS) 


"Ev mAnOea dpaptiav pepodvopevoy pe wr) eLovdevmans Séomora Kipte 6 beds 
jpav’ idob yap mpoondGov tO Ociw rovtm Kal éemovpavio pvatnpia gov ody 
? ~ 
as a&tos trdpxev, add’ eis tHv anv ahopav ayabdrnta adinpi coe ry poviy 
“O Oede iAAcOHTi MO! TG AMAPTWAG HMAPTON EIC TON OYPANON Kal EN@THON 5 
coy Kai OYK eimi 4210C avropOadpioa tH iepG cov raitn Kal mvevpariKH TpaTréCn 
743 @ ¢ , ex ‘ , cia » a A > ‘ a a 
ep 7) 6 povoyerns gov vids Kai Kuptos nar "Incots Xpioros éuol To duaprworo 
kai wdon Knidt Kateotiypév@ pvotiKas mpdkerra: eis Ovoiav. 816 ravtny cot 
thy ixegiay Kat evxapiotiay mpoodye Tov KatamepPOnvai por rd mvedud cov 
TO mapakAnrov evcxvov kal Karapti{éy pe mpods Thy AeTovpyiay TavTnv, Kai 10 
THY Tapa gov po TS ag emayyedOcioay hoviy dkarakpitas tavtny anopbéy- 
Eaoba katagiwoor® év Xpiot@® “Inood Ta io ee @ of eyAoruToc ef 
ptor® “Incod ro kvpio nuav pel’ ob eYAorHTOC Ei 
aiv TO Tavayio 47a0@ fworag Kai duoovaie coy mvevpatt viv Kal del Kai- eis 
~ an , 
Tous aiavas TOY aiovev. apn. 


{PARASTASIS ) 15 
Evxy Tis wapacracews 


Adfa r@ Tarpi kat ro YiG kai tO dyio Ivetpart, rd tpradike Kal énaio 
geri tis Oedrnros ris ev rpidde povadicds tmapxovons kat Statpovpevns 
ad.atpéras” tpias yap eis Oeds mavroxpdtwp ov THY AOZAN Oi OYPANOi AIHfOYNTal, 

4 S€ yh tH avtod Seororeiav kai 7) Oddacoa TO aitod Kpdros Kai Taca aigOyT} 20 
kal vont) Kriows Ty avTov peyadedrnTa KnpUTTEL TdvToTe’ STL a’T@ mpérer 
maoa A0ZA Tir) KPATOC METAAWCYNH Te Kal peyadompéemeta NYN kal del Kai EiC 
TOYC AiMNAC Tay aldver. AMHN. 


32 The Syrian Rite 


. 


CENARXIS ) 
Edx2 Tod Oupidparos ris ciod5ou rijs evapfews 
Aécnota Kypie "Incod Xpioré, & Ccod Adye, 6 Exovoiws EayTON Ouvciav 
AMWMON émt oravpod TH Oe kal Ilarpt mpocayayay, 6 dius AnOpaz 6 TH 
5 AaBiAl TON TOU mpodnrou YEIAEWN AYAMENOC Kai TAC AMaPTIAC adTod AdeAOMENOC™ 
dar t&v voepav nuav aicOnoewv Kat KaOdpicoy Hpas ard mdons dyaptn- 
pdrwy kxndjidos Kal TApACTHCON Huds APNOYC Tm ayi@ cov Ovovacrnpio Tov 
mpocevéykat wot OYCIAN ainécewc kal mpdade~at map’ nudv Tov dxpeiMNn AOYAWN 
gov TO mapov Ovpiapa cic Gcmin ey@dAiac Kal edvwdiacoy juav 7rd dvaddes 
10 Tis Wuyis Kal Tov oa@paros Kal dyiacov Has TH dyacrixn Svvdwer Tod may- 
ayiov gov mvevparos’ av yap et pdvos dywos 6 dyidfav Kal dyia¢dpevos Kal 
Trois morois peradiddpuevos, Kal mpérer cor 7 OdEa Ov TH avdpx®@ Gov Tarpl 
kat r@ mravayio Kal dyab@ kal C(worod cov mvevpare viv Kal det Kai els Tovs 
ai@vas Tay aia@vev. dapny. A pe 
15 edx 7} THs évapEews 
Evepyéra Bacikey TON AIMNON Kal THs Kricews dmdons Snurouvpyée, mpdade~ar 
mpootovody aot dia TOU xpiorov gov Thy éxkAnoiay gov, éExdor@ Td Tupépor 
éxrrAnpwooy, dyaye mavras els rehevdtnTa Kal dkiovs Huds amépyarat/ris xdptros 
Tov dytagpov gov émicyNdpwNn mac év TH dyia wou KaOodixy Kal amooroXtKy 
20€KKAHCIA, AN TIEPIETIOIHCW TO TIMI@ slusti/tb povoyevovs wou viov, Kupiou 
dé Kal caripos judy “Incod Xpictoy ped od eddoyntos «i Kal dedoEacpévos 
oiv TO Tmravayi@ Kal dyabG Kal (woroi@ cov mveipare viv Kali del Kal eis rods 
aiévas Tay alavev. dynv. 
{PREPARATION FOR THE ENTRANCE) 
25 ‘O Stdkovos 
"Ere tod Kupiov Senbapev 
& tepeds edxrv Tod Oupidparos rijs eiodS0u tis cuvatews 
‘O Gcds 6 mpoodeEdpuevos "ABE ra Spa, Ne Kat ABpadp rv Ovciay, Aapov 
kat Zayapiov rd Ovpiapa* mpdode~ar kal €k yxerpds nudy Tov duaprodray rd 
30 Oupiapa roiro els dopiv edwdias kal apeow rav duapriay Hydy Kal mavrds 
Tod aod gov" Gre evdoynuévos tmdpxets Kal mpémer oot 7» Oda TH Tarpt kal 
T® Yid kal T@ dyio Lvevpare viv Kal dei kal eis rods aidvas ray ai@verv, ayny. 
& StdKkovos 
Kupte ed dynoov 
35 & tepeds éredxerar atr@ 
“O kipios Kal Oeds juav “Inoods Xpiords 6 dt trepBorrv ayabdrynros Kat 
dxardoyxerov épwra oravpwbels kal Adyx7- Kal FAoLs mapHvac ji) amravnvdpevos, 
6 thy Kpudiay Kal emidpoBov taitny rederhy €IC ANAMNHCIN alwviay huiy éxrevn 
mapacxdpevos, evAoynoar tiv €v Xpior@ apxidiakoviay gov kal eddAoynoat 
40TH eloodoy nua kal evrehas reheidoeey THY mapdoracw THs ecroupyias 


a ae 


The Liturgy of St. Fames 


33 


e cel , a > , > a > Xx ’ a , 3.48 A > 4 Aa a 
NL@Y TAaVTNS TH apare avuTov €voTrAayxXVvid vu Kal det Kat Els TOUS Al@vas TwY 


alavev. aun 


eb} daroKpuTiKky) apd Tod Staxdévou 


*“O Kyptoc eyAorical Kal d€imoa yas oepadixds Swpodhopioa Kai mpooaoat 
_Thy Toviprynror @dyv Tod évOeartikod Kal rpicayiou TH dvevdeet kal bmepmAnpet 


maons Ths dyvactiKns TeAeLdrnTOs viv Kal del Kal eis Tovs aid@vas TY alovey. 


aun. 


«MASS OF THE CATECHUMENS) 


{THE LITTLE ENTRANCE) 


Etra dpyerat & dpxiBtdKovos év rij 
eid 


‘O povoyerys Lids kai Aédyos 
“a ~ 3 - ¢ , 
Tod Ocotd dOdvaros trdpyor, 
karadeEdpmevos Oia Tiv 7 wet epav 
cernpiav capxwbjvar ex THs 
€ ‘4 7 % 9 - 
ayias Ocorékov Kai decrapbévou 
Mapias, aérpémrws évavOpary- 
gas oravpwbels te Xpicré 6 
Ocbs Oavdro Odvaroy rarhoas, 
eis Ov THS aylas Tpiddos cuv- 
f. ~ \ XN lal 
dogagouevos 7S IIarpi kal TO 


tw IIved 3 WG 
ayio IIvetpari, cdoov jas. 


“O tepeds A€yer Tiv edx av TavTHV Grd 
TOV TUAGV Ews TOD OVoLAacTHplou 


€ 


“O Oedc 6 TantoKpATwp 6 
nymoc Kypioc 6 Sods nuiy cicodon eis 


MEfPAA@ - 


Ta Gyia TON dion Ota rhs éemdypias 
TOU povoyevods ov viod, Kupiou bé Kat 
Geod Kal owrnpos Nua ‘Incod Xpicrov* 
ixerevouey Kal mapakadodpev THY ony 
2 4 > \ ™ . 
ayaOdrnra emedt) EmpOBo! Kai ENTPO- 
MOI €CMEN péAAorTES TapecTdvat TO 
dyi@ gov Ovovacrnpio, éEamdoretdov 
>4? ¢ a“ ¢ A A , A 
ep nas 6 Oeds thy xdpw cov thy 
> \ \ c ‘ e na \ A 
ayanv Kai ayiacov nay tas ypuxas 
kal ta o@pata kal Ta Tvevpata Kal 
> ’ 4 , ¢ a A 
aAdolwoov ta Ppovnuata nav mpos 
> , a > a 
evoeBeray iva ev Kabapo avverdére 
mpoodépapev oot AMPA AOMATA KapTra- 
para €ic A8ETHCIN TOY NuETep@v mANE- 
peAnparev Kal els ihacpov mavris Tov 
Aaod gov’ xdpitt Kal oikrippois Kal 
piravOparia rod povoyevovs cov viod 
> es > \ > 9 4 2A 
ped” od evdoyntds e€f eis rods aidvas 


Tay aidvev. dauny. 


Mera 16 ciceAGetv eis 1d Ouctacriprov Aéyer 5 tepevs 


Eipnyn waéow 
& dads 


Kai 76 rvetbpari cov 


6 tepeds 


‘O Kiupws evdoyfoa mdévras huas Kal dyidou 


on 


20 


30 


35 


5 


10 


15 


20 


25 


30 


34 


The Syrian Rite 


| ee 4 Pave 7 ~ ‘4 % > , ‘4 SN 
eiadd@ Kal lepovpyia tév Ociwy Kal dxpdévtov pvotnpiov Kal 


Tas pakaplas \uyas dvamavev peta aylwy kal dikaioy TH 


aitod xdpitt Kal giravOperia viv Kai 


> 7 
apnv 
eita Aéyer & dpxiBtdKovos ouvamrty 


aiavas Tov alover, 


"Ev eipjnvn rod Kupiov den 0a- 

peV 6 Aads 
Kipwe €Xénoov 

‘Yrtp tis dvobev eippyns kal 
Ocod piravOpwrias Kal co- 
Tnplas Tav wWuyxdv hpav 
Tod Kupiov denb@pev 

‘Yrép ris elpjvns Tod ovp- 
TavtTos Kéopov Kal évdoews 
Tacav Tov ayiwv ToD Ocod 
éxxAnoiay Tod Kupiou den- 
bdpev } 

‘Yrép owrnpias Kal ayTiAH- 
Weos TOV dolwrdtov TaATé- 
pov huev 
aylwrdrov matpidpxov Kal 


’"Iwdvvov od 
OecodotrAov tod KaborLKod 
adpx.emiockorov, TavtTos Tob 
kAjpov Kal Tod diAoxpic- 
Tov aod Tod Kupiov den- 
O@pev 

‘Trép adbécews TGV apapTidv 

cvyxXophoews mAnp- 

peAnpdtav huey Kal Tod 


\ 
Kat 


¢ ~~ tq ~ BI Qa 4 

fuvobijvat has awd mdéons 
OrAipews dpyijs 
kal adydykns Kal émava- 


kivdvvou 


+ EB. XN 


det Kal eis Tovs 
kal 6 tepeds émedxerar émucAdpevos 

Oiktipmon kal €AEHMON, 
MAKPOOBYME Kal TIOAYEAEE Kal 
BAHOINE Kypie, ErtiBAEYON €2 
ETOIMOY KATOIKHTHPIOY Coy Kal 
ETAKOYCON HU@Y TOV Cav iKeET- 
@v Kal pf¥cal mac am0 mavTos 
meipacpod diaBoAtKod TE Kai 
avOpwrivov Kal ph adroorhons 
ab huav thy atv Bonbeav 
pnde Baputépas THs hperepas 
duvdpews traideias éemaydyns 
hutv hpets yap ovx ikavol 
mpos TO vikav Ta avTimin- 
rovTa, od d& duvvatis ef Kv- 


ple eis TO ode Ex TdvTOY 


TOV évavTL@dTeYv’ cacov 
Huds 6 Ocds ex tov dvcyxepay 


Tob Kécpou TovTov KaTa& Tiy 
S. 7 ad > 
XpnoToTnTa Gov Omws Eiced- 
/ > > a U 
Oévres EN KaBapA. CyNeEIAHCeEl 


mpos Td ayiby cov Ovc.ac- 


THplov TOY paKkdptoy Kal 
Tpicdylov tuvoy avy Tats 
b] 4 4 > 

émoupaviais duvdpeciy a- 


Katakpitws dvaméuropév oot 
\ ‘ 4 lA \ 
kal Thv evddpecrov co Kal 


7 > A 
Ociav émitedécavres eELTOup- 








The Liturgy of St. Fames 35 


otdcews éxOpév Tob Kupiov yay catagimboper ris alwviov 

denbdpev a (ais 
Ths wavayias dypdvrov brrep- 

evddgov evrAoynuévns Seo- 

moivns npav Oeordxov kal 5 

deimap0évov Mapias, rob 

dytov "Imdvvov tod évddgou 

mpopyrov mpodpopov Kal 

Bantictod, tav Oclov Kal 

Tavevpypov atrocrbvwv, év- 10 

ddgwv mpodntav Kal dOXo- 

popov paptipey Kal mav- 

Tov Tov ayiwv Kal dikaiov 

pvnpovedowper Oras edyais 

avTav Kal mpeoBelas of 15 

mavres éXenOGpev 

éxpavyots | 
drt Srioc ef Kidpie 6 Oeds Hudv Kat én Srioic KatorKeic 
kal émanatayy Kal ool thy ddgav Kal rov rpicdytov bpvov 
dvaméumopev 7 Ilarpi cal 76 Tid kal 76 ayio Tvetpare 20 
viv kai del Kal eis rods alavas Tév aldvev 
& Aads 
Apny 


kal of WaArar TOV TpLTdyLov 


“Arioc 6 @e6c, drioc icyypéc, Srioc dOdvaros 25 
> 4 e cand 
eA€ENoov nuUas, 


(THE LECTIONS) 
‘O tepets 
Eipjvn réow 
ddads 30 
Kai 76 mvedpart ood 
5 


36 


The Syrian Rite 


Ot dvayvaora, MPOKEIMENON. 


Kat ANOZTOAON. 


*O WaArns 76 AAAHAOYIA. * 
“O tepeds edx rv Tod Oupidparos mpd Tod evdayyeAlou 


5 [ol te merAnpopéve méons edadias Kal edppootvns 


Kuvpie 6 Oeds judy é€ av dédmxas iptv mporpépopév cor 76 
6vpiapa otro’ dvadngpOjrw dy SeducOa evdridv cov Ex 


Tevixpav hudv yxeipov els Td dyiov Kal bmepovpdvidy cov 


Ovoiacrhpiov eis dopiv edwdias, eis Apeotv Tov dpapTidv 


“A eee 5 ~ a * 2 4: 9 ~ ‘ 
10 HU@Y Kal eis iAagpoyv TOO AaoU Gov’ yxaplTL Kal O/KTIppols Kal 


giravOpwrig to povoyevods cov viod pel’ ob evdoynrods ef 


‘ a ? ‘ > la ‘ ~ , “A 
guy T® Tavayl@ Kal ayade Kal (w@oTol@ gov mvevpaTt viv 


Kal del Kal €ls TOvS aidvas TOV aidveov. | 


*O SidKovos 
15 Eitropev mévres Kidpte €dén- 


5 Aads 
Kdpte éXénoov 


oov 


Kypié TranTOKpATop 6 G€0C TON 
TIATEDON HMON OedueOd cou 

20 €TTAKOYCON 
‘Trép tis dvobev eipjyns Kal 
THS cwTnpias Tov WuyXdv 
hpav tod Kupiov dendapev 
‘Trtp ris elphyns Tod otvp- 
25  @WavTos Kéapov Kal évd- 
cews Tacéy Tov aylwv Tod 
Ocod EexkAnoi@v Tod Kupiov 

den bapev 
‘rtp cwrnpias Kal avTidAy- 
30 ews ToD aylwrdrou myov 
*"Iwdvvov marpidpxou, Tav- 


*O tepeds edx iv mpd Tod evayyeAlou 

"EAAaMYON EN TAIC Kapaiatc 
HMON girdvOpwre Kipie 76 
THS ons yvdoews aknparoy 
gas Kal toYc THc AlaNnolac 
Apav SudvoiEov SmOadmoye els 
Ti Tev EevayyEALK@V GoV Kn- 
puypdrav Karavénow' evbes 
hiv Kal Tov pakapiwy cov 
évrorav bbBov iva tac capKi- 
KAC €MOyYMiac KATATATHCAVTES 
MVEVMATLKIY TodTElav peETEr- 
Odpyev, mdvra mpos evapé- 
oTnow Kal gpovodvres kal 
TpaTTOVTES 








The Liturgy of St. Fames 


Tos TOD KAHpou Kal Tob gidAo- 
xplarov rAaod dedpcbd cov 
émd Kova ov 
€ ee | aA ~ 
Trép rod pycOfinal Huds ard 
TAcHC OAlyewc OprHc KwW- 
A ‘ > ’ > 
Oivov Kal ANArKHC, alx- 
padrwoias, mikpod Oavdrou 
kal Tav dvopidy jhuav ded- 
peOd cou émrdKovcoy 
€ . ~ ~ Lo) 
Lrép Tod meptectotos aod 
wt 7 > X 
kal dmekdexopévov 76 Tapa 
“a 4 S 7 wf 
gov mAovcLov Kal peya €XeE- 
os ixeredouév oe omdayy- 
vioOnri Kai €dh€noov 


avrt rod “EXEénoov jas 6 Ocds 
TOUTO 
Zacon 6 Meds TON AdON COY Kal 
> , ‘ U 
€YAOPHCON THN KAHPONOMIAN 
coy, émickéyar Tov Koopév 
gov EN EAEEI KAI OIKTIPMOIC, 
YY@CON KEpac xploTiavaey 
TH Ovvdmet Tod Tipiov Kat 
(worrotod aTavpov, TH mpeo- 
4 ~ f. > 
Bela tis mavdéyvou eddoyn- 
? 7 € “~ 
pévns Seomoivns huav Oeo- 
, “~ , ‘ 
ToKov, TOU mpodpdpmov Kal 
Tav admoctéAwvy aov Kai 
mdvrov tTav aylwv cov ike- 
Tevouev oe trodvédce Kipie 
émdkovoov hpuav Seopévov 
ber a Weg 
gov Kal €AEnoov 


37 


10 


20 


25 


30 


38 


6 Aads 
Kipwe €dénoov 


éx tpirou 


The Syrian Rite 


éxavyots 
50d yap «i 6 ebayyehiopds Kal 6 poticpds, cwrip Kal dvdrag 
Tov Wuxev Kal Tov copdtov tay 6 Ocds kal 6 povoyevijs ov 
vids Kal 76 mvedud cov Td Tavdyiov viv Kal del Kai els Tovds 


aiavas TOY alovev 


6 Aaés 
10 "Apny 


& dpxLBtdcovos 


? ee ‘4 3 7 
ITpécyxopev tH ayia dvayvéou 


6 tepevs 


Eipjvn maou 
15 6 Aads 


Kai 76 rvedpari ood 


5 dpxiBidkovos 


“Op00 a&xovowper Tod a&ylou evayyediov 


TO EYAIEAION 


20 kat pera Td evayyéAvov 6 tepevs 


Eipjvn cot 
6 Aads 
Adga co Kupee. 


«MASS OF THE FAITHFUL) 


25 {THE PRAYERS) 
*O Stdkovos ‘O tepeds érrevxerar ot Tws 
SXorAdowpev ExTevOs ‘O evnxtioas Huds Ocds ra 
5 dads Ocié cov Abyia Kal cwrnpia, 


Kidpie €Xénoov 
30 Ev eipjvn trod Kupiov den66- 
pev 


gpeoricov Tas Wuyds huey TOV 
apapTwra@v els THY TOY Tpo- 
avayvacbévTav KaTdAn uw os 





The Liturgy of St. Fames 39 


‘Trép ths dvobev eipyvns Kai mA MONON AkpoaTac 6hOjvat 
lo “~ A > 
Ocod giravOperias kat cw- Tay TvevpaTiKGy gopudTov 
Tnpias Tov Wuyav huey TOO GAG Kal ToIHTAc mpdgewv 
Kupiov denbapev dyabay mioti peTepxopéevous 
we X a Bee a 4 ea. 7 # 
Lrép tis ciphyns TOO obprav- avvmovdor, Biov dmepumTov, Tro- 


nea] 


rf tt vs > Ff 
TOS KOopLov Kal Ev@oEwS Ta- AiTElav aVeyKANTOY 
cav tav ayiwv tod Ocod 
éxkAnoi@v Tod Kupiov de- 
nOdpev 
ct ~ aA > 
Trép cwrnpias Kai dvTiAnWeos Tod dytwrdrov huadv Iwdvvov to 
7 A “A 7 ‘ lo 7 A 
TaTpLapxov, TavTos TOU KANpou Kat Tov didoxpictou Aaov 
Tod Kupiov denbapev 
¢c X 3 7 c ~ € ~ ‘ Ua 
Trép adpécews dpapridy hpav kal ovyxwophoews TANUpEANL- 
drov Kai Tod pucOjvat pads add mdons Odpews dpyhs 
kwdbvov Kal dvdéyKns Kal émavactdoews éxOpav Tob 15 
Kupiov den@opev 
Tiv hpépay macav Terelav ayiav eipnyikiy Kal dvapdprnrov 
pep yiav eipnyixi vapdprnt 
of mévres mapa Tod Kupiov duedOeiy airnodpeba 
6 Aads 
IIapdéoyou Kupre 20 
“Ayyedov eipivns, miotov ddnyév, diAaka TY Wrydv Kal TOV 
- € ” A ~ 7 > P 4 
copdtov pay mapa tod Kupiov airnodpcba 
Pd : ee ~ £ “~ ‘ ~ f 
Svyyvépnv kal dpeow tov dpapriov Kal Tov TWANUMEANPaTOV 
€ 4p X ~ 7 ’ ? 
huev mapa Tod Kupiov airnodpcba 


iS) 


Ta Kad& kal ovpdépovta tais wuyxais hudv Kal eipivnv TO 


? X Aa 7 > 7 
Koop Tapa Tod Kupiou airnodpeba 


5 


Tov brérourov xpovov tis fans hya@v év eipivn Kal byreia 
> 7 + a Ta >’ - 
€xTedécat mapa Tod Kupiov airnodpucba 

Xpioriava Ta TEAN THs Cos huav advddvva averraicyvvTa Kal 
Kadjv amrodoyiav Tiv ei Tob PoBepod Kat dpixrod Bipatos 30 


lo) ~ > 7 
Tod Xpiorod airnowpeba 


40 The Syrian Kite 


Ths mavayias axpdévrov brepevddgov deoroivns judy OeordKov 
kal deurapbévov Mapias, rod dylov "Iwdvvov rod évdégou 
mpopyrov mpodpbmou kat Bamricrod, Tav Oelwv Kal mravev- 
pipov droorbdwr, evddgwv mpopyntav Kal d0ro0pbpwv pap- 

5 Tipev peta mévrov Ttav dyiov Kal dixaloy pynpoved- 
cavres éavtods Kal GdAHAoS Kal Tacav Thy why hudv 
cal n~ “ ? 
XpioTG TE OcG Twrapabdpcba 
é Aaéds 
Sot Kvpie 
10 éxghovyots 
a 3? na “A ~ > 
évy Xpiot@ “Inood 76 xupio judy pel ob eddoynTds ef ody 
“~ 7 \ > ~ \ “ - “~ ‘ 
7 travayim Kai dya0@ Kal (worod cov mreduati viv Kal 
det kal els Tos aidvas To aidver 
6 Aaéds 
15 “Aphy 
& lepevs 
Eipnyn wéow 
6 Aaéds 
Kai 76 rvedpari cod 
20 5 Stdkovos 
\ \ ¢ “~ “ 7 7 
Tas kepadas hpav TO Kupio kXivopev 
6 Aadés 
Soi Kipie 
5 tepevs érrevdxerar Aéyov 
4 \ “~ > “~ \ € \ “a 
2,  Méomota woroit Kal tav dyabev yxopnyé 6 Sods Tois 
dvOparrois THN MAKAPIAN EATIIAA THS AIWNIOY ZaFic Tov KUpLOV 
e ~~. ~ va 7 ~ > c ~ \ 4 
jhpav Inooty Xpiotév: Karagiwoov judas én Apiacm® kal TavTnv 
\ 7 > 7 7 > > lA lou 
co. THv Ociavy émiredéoat etTovpyiav. «is dmbd\avow THs 

HeAAovonS pakaploTynTos 

40 éxdavycis 

ii 2 5 A , 4 \ bf ~ 

dros bd Tod Kpdrovs cov mdvroTe GuAaTropevar Kal eis POS 

adnbeias ddnyotpevor colt tiv ddgav Kal tiv edxapiotiay 
“~ £ 7 


> 7 “~ ‘ ‘ “~ Cc“ ) 4 
dvatéumropev TO Ilarpi cai 76 Tid Kali TO ayio TIvedpare 


~ + Sas Gass \ A A 27 
VUV KQ@l GEél KL ELF TOVS AlWYAS T@V ALWVO@V 





The Liturgy of St. Fames 


3 Aube 
- "Apny. 


{THE GREAT ENTRANCE) 
*O StdKovos 
My tis Tév KaTnXoUpévov’ pH TIS TOY apviToV* ph TLS 
Tov ph dvvapévoy tpiv ovvdenOjvat 
"AdAjAovs erriyvare’ Tas Odpas* d6pOoi mdvTes, 


*O dpxtBStdKovos 
“Er. tod Kupiov denbapev 
& tepeds edx iv Tod Oupidparos 
Aéorora tmavroxparop BaciAef tric AdZHC 6 Oedc 


¢ > ‘ \ 


O E1IAWC TA 


ee cA 
ayia wpa 


& e 


TIANTA TIDIN TENECEWC AYTON, AUTOS Ma pEco Huiv év TH 
- > la \ uA € ~ > QA > 7 
TavTn émikadovpévois oe Kal AUTpwcal Huds amd aicxdvns 
Tapamtaudtrav, Ké0apov ipav Tov voty Kat Ta hpovipara 
amd piapav émiOvpidy Kai Koopikns amdrns Kal méons dia- 

~ 3 7 A , > A € nw ~ @ A“ 
Borikhs évepyelas kai mpdodeEat ex xeLpos Hudy TOV apapTorAdY 
TO Ovplapa TodTO as mpocedé~w tiv mpoapopav “ABer Kai Noe 

> a \ \ ‘ \ ?, ~ 2. F e: 2 

kal Aapov kal Sapov}r kal waévtev Tov dylwv cov, pydmenoc 
NaS ATO TANTOC TIONHPOY Mpaypatos Kal CHZWN Eic TO WaVTOTE 

’ a“ sy a ‘ , N , es 
evapeorely Kal mpookuvely Kal dofdfew oe Tov Ilarépa Kai tov 
povoyevn cov vidv kai Td mvedud cov TO Tavdy.oy viv Kal del 

anv 

“O tepeds eiodywv Ta Gyra SHpa A€yer 

Tv edX IV TavTHY 

“O Ocdc 6 GEdc AMON 6 Tov ov- 

padvioy aproy tiv tpopyy rod mavros 


kal els Tovs aidvas Tov aldver, 


Kai dpxovrat of dvayvaorat Tod 
XepovBiKod 


Srynodrw m&ca cdpz Bporeta 


Kal oTHT@® meta doBoy kal 
tpdmoy Kal pndty yhivoy év 
éavTh AoyifécOw, 6 yap Baci- 
Aeyc TON BacikeYONTON Xpic- 
Tos 6 Oeds hud mpoépxerat 
opayiacOjva Kal doOjvat eis 
Bpacw Tots morois, mpon- 


, ‘ , Cte ss a ‘ 
Kéo pou Tov KUpLoy Nay “Incovv Xpiorov 
EZAMOCTEIAAC COTHPA KAi AYTPWTHN 
kal evepyérny eyAOfoyNTa kal dyidCovra 
npas* avros etAdynoov thy mpdbeow 
tavtnv Kat mpdadeEa adriy eis rd 
bmepovpavidy cou bvaracrnptoy, pynpd- 

¢ > 4 4 , wn 
vevooy as ayabos kai piddvOparos tay 
mpooeveykavrayv kat d’ ods mpoonyayov 


Io 


kal nuas dxarakpirous StapvAakov ev TH} 35 


42 The Syrian Rite 


yotvrat d& rovrou of xopol Tay tepoupyia trav Beiwv cov pvornpiav® 
Te \ , ,  ~  Srenyiacra kal dedd£aorat rb rdvtipov 
ayytAwv META TaONS apx7s ‘ Sa - \ 
oe A ‘ : kai weyadorperres Gvoua cou Tov Ilarpos 
Kal eLovoias, T& MOAVOUMATA al rod Yiow Kai rod dyiov Tvevparos 


, > wa é Z pov kat det Kat eis rovs ai@vas Tov 
xepouBin Kal Ta éLamrépvya 


5 wepadip Tas dels KadAvTTOVTA — 
kal Bodvra tov duvoy ’AdAn- 
Aovia 
6 tepevs 
Eipyvn waow 
10 6 Aads 
Kai 76 rvedpart cod 
5 Stdkovos 


Kipie edrOynoov 
: & tepeds 


c o 2A 


15 EyAorutoc 6 Oedc 6 eYAOP@n Kal ayid¢wy mdvras imadc emi 


a 7 ~ 4 ‘ bd , , ‘ \ 
Th mpobéce. tav Ociwy Kal dypdvTwv pvornpiov Kal Tas 


pakaplas Woyas dvaratey peta adylwv Kal dixaloy viv Kai 
del kal els Tods aidvas TéY aidver, 
{THE CREED) 
. *O dpx.BtdKovos , 
"Ev copia mpocxopev 
dpxerat 6 tepevs 
ITioretw eis Eva Oedv Ilatépa mavroxpdtopa mount ovpavod 
Kal yns épatav te wdvTwy Kal dopdtav, Kail els Eva Kvpiov 
25 Inootv Xpiorov tov vidy tod Ocod rdv povoyevh Tov ex Tob 
IIarpis yevvnbévra mpd rdvrov Tdv aidvev, pos Ex pwrés, 
Ocdv ddrAnOivov €x Oot adAnOwod, yevynbévta ov troinbévra, 
épootciov T@ Ilarpi: dt’ ob Tra mévra éyévero’ Tov &’ Huas 





‘ 3 , Say ‘ ¢ 2 , , 2 a 
Tovs avOpémous kal did Thy hpetépav cwTnpiay KaTedObvTa EK TOV 
30 ovpavav Kal capxwbévta éx IIvedparos ayiov Kai Mapias ris 
, A>, S 7 © ¢ X “~ tpn 
mapbévov Kai evavOparnoavTa, ctavpwobévta Te trip Huey él 
TIovriov IIiAdrov kai wadévra Kai tapévra kai dvacrdvta TH 





The Liturgy of St. Fames 43 


Tpitn hepa Kata Tas ypadas kal dvedOdvra els rods ovpavods 
kat Kabe(opuevov éx de€idv tod Ilarpds kal médw épydpevov 
pera dbEns Kpivat (@vtas Kal vexpots’ ob THs BaciAElas ovK EoTat 
tédos. kal eis 7d vedpa rd dywov 7d Kbpiov 7d <worody 7d 
ex Tob ITarpds éxmopevopevoy 75 adv IIarpi xal Li6 cvpmpoc- 
Kuvotpevoyv kat cuvdogacépevoy Td AaARoay Oia TOV TpopyTor. 
eis piav dylav KabodrrKhy Kal dmooroAKhy éxkAnolav’ 6p0- 
doy ev Bdrricpa eis &heow dpaptidv’ mpocdoK@ dvdoraow 


veKp@v Kal (wiv ToD wédAXOVTOS aldvos. apn, 


{THE KISS OF PEACE) 


Kai émevyxerat kAlvas tov adxéva 
‘O mdntwn Oeds Kai AectiédtHc aélovs Huds amépyaca THs 
dpas Tavrns Tods dvagiovs pirdvOpare iva kabapedovres TANTOC 
AdAOY Kal éons YtroKpicewc Ev@OG@pev GAAHAOLS TH Thc EipHNHC 
kal thc drdmHc cyndécm@, BeBasodpevor TO TAS ons Ocoyvwotas 
aylacp@ dia Tod povoyevods aou viod, kupiov dé Kal carfpos 
hpav “Inood Xpicrob pel od edrdoyntos ef odv TE wavayio Kal 
aya0G Kai (wore cov mvedpate viv Kal del Kal els Tovds 
alévas Tay aidvey, ary | 
& dpxtBidcovos 
Sropev Kaos 
’Ev eipnyvn tod Kupiou denbdpev 
6 tepevs 
“Ort Ge0c eiprinuc éA€ous dydmns OIKTIPMAN Kal diravOpwrmias 

tmdpxers Kat 6 povoyerfs cov vids Kal Td mvedud oouv 7d 
Tavaylov viv kai dei Kal els Tovs aidvas Tov aldvev 

& Aads 

‘A uhy 

6 tepevs 

Eiphyn raéow 
6 Aaés 


Kai 76 rvedpart cob 


5 


Io 


1§ 


20 


25 


30 


44 The Syrian Rite 


& dpxiStdKovos 


U 


‘Ayamjowpev dAMAoyc EN HIAHimaT! Ari@. 


{INCLINATION > 
Kai méAw 


5 Tas Kepards tpav 76 Kupip kXivopev 
& tepeds ErxAwopevos Aéyer Tiv Edy yv TavTHY 
€ a a 
O pévos Képios kai éXepxpuov Ocds rots KAlvovet Tods EavTov 
avxévas évériov tod dylov Ovoiacrnpiov Kal émi(ntovot Tas 
, X DS 2 la Z 
Tapad cov mvevpatixas Owpeds eEambore:Aov THY xdpiy gov THY 
10 dyabiy Kal eyAOrHCON WadvTas HMAC EN TIACH EYAOLId TINEYMATIKH 
kal dvaghatpér@, 6 EN YYHAOIC KATOIK@N Kai TA TATTEINA EOP@N 
éxpavyors 
ii > a ‘ A ‘ c ’ \3 7 \ 
drt aineTON Kal mpookuyynTov Kai YTIEPENAOZON UmrdpxeL TO 
mavdylov GNomd gov Tod Ilarpds kal rod Yiod Kai Tod ayiov 


4 ~ ne ees Ss > \ ba) “~ +7 
15 ITvedparos viv Kal adel Kal €ic TOYC alMNAC TOV alover, 


€OFFERTORY PRAYERS) 


*O Stdkovos trove? KaQoAtKiy cuvaTrThy *O Stdkovos 
"Ev eipqvn tod Kupiov den6a- 
pev 
20 6 Aads 


Kédpte €Xénoor 


Kupte evAdynoov 
6 tepevs 
‘O Kuptos etAoynoet kal ovvdiakovn= 
gel maow Hiv tH avrov xdpiTt Kal — 
Ooov éAénoor oixteipynoov Kal honey 
Sragtragov huads 6 Oeds TH wat ri ey 
of xdpite 
25‘Ymrtp tis dvwbery eiphyns Kal 


*O Kuptos etAoynoet Kat aiovs moun- 
oe THS TapacTdcews TOU dyiov Ovovag= 
tnpiov mavrore viv kal del Kal eis Tovs 
ai@vas tév alovev 


Kal mdAw 


Ocod piravOporias Kal co- 


Tnplas TY YuxXav hudy TOD 


Kupiov denbepev 
‘Yrtp rhs elpqyvns tod ovp- 
30 mavTos Kécpouv kal évdoews 


Tacav Tav ayiwv Tod Ocod 


Eyaorutéc 6 Oedc 6 EYAOFAN Kal 
dytalwv mavras HMAC em TH Tapacracet 
kal fepovpyia tev dxpavrav avrov 
pvotnpiay viv Kat dei Kal els rovs 
aidvas Tay aidver. 








GO 


The Liturgy of St. fames 


éxxAnoiay tod Kupiov de- 
nO@pev 5 
‘Trp tis dylas KaboArKhs Kal 
> ~ > 2 ~ 
QTOOTOALKHS EKKAnoias TNS 
Sri ~ , ? 
amd ys [mepdrov] péxpe 
Tav mepdtov avTns ToD Kv- 
plov denOdpev 
‘Ynép tév edoeBeotdérov Kai 
Ocoorémrov dpboddgwv huav 
7 4 lo 
Baciréov, ravrés Tob Tada- 
tiov Kal Tob orparomédou 
aitav, Kal ths ovpavdder 
BoHOelac cKémHc Kal vixns 
abrav tod Kuptov denbapev 
‘Tntp ths ayias Xpicrod rod 
Geod tpyav brews Kal Ths 
- tA , 
Bacirevotons, madons 0- 
ews Kal xdpas Kal Tov 
6p9odégov micre: oikotvTwv 
év. abtais tod Kupiov ée- 
nOadpev 
‘Trip trav KaprogopotvTwy Kat 
KaAXlepyotvTav = év Tals 
£ r 3 ~ a 3} 7 
aylais Tod Oeod exkAnoiats, 
fepynpevay TaY TeEVAToV 
. “~ » Ee “~ ? 
Xnpav Kai dppavaev, ~evov 
kal émideopévov, Kal TOV 
Helv 


pynpovetey aitav év Tats 


> ? 4 

EVTELAAPLEVOV DOTE 
mpocevyais Tod Kupiov de- 
noadpev. 

c A lal rd U4 . 2 

Trp rév év yipa Kai ddvva- 


45 


Etra odpayiter td SHpa 6 tepeds kai 
tordpevos A€yer kad” EavTdv otTws 
Aoza én yyictoic Oe@ kai én. ric 

> ’ 7 > ’ > ’ > 

€iPHNH, EN ANOP@TTOIC EYAOKIA (€k Tpt- 

’ ‘. , > ’ ‘ 
rou) Kypie TA yelAH MOY ANOIZEIC Kal 
TO cTOMA MOY ANarreAel THN AINECIN 
coy (& tplrov) TIAHpmeHtw TO cTOMA 
Moy ainecewc Kypie, OTC YMNHC® THN 
AOZAN Coy, OAHN THN HMEPAN THN ME= 
radomperreian (é« tplrov) tov Ilarpds. 
aun. dun. 
dylov IIvevparos. dynv. viv kal det 
kal eis rovs alavas Tay aidvey. dyn 


kal érucAwopevos evOev kal évOev Aéyer 


Kat rov Yiov. Kal Tov 


Meradynate TON Kypion cyn émoi Kai 
YY@CWMEN TO ONOMA aYTOY étti TO ayTO 
Kal dtrokplvovrat 

TIneYma Arion émreAeycetat éni cé Kai 
Aynamic ‘Yyictoy émickiacet coi 
celta dmdpxetar Tav evxGv Tis mpocko- 

prdijs Tod ’laxwBou 

‘O émioxeypdpevos Nas év éhéet kal 
olxrippois Séorora Kupte kat xapiod- 
pevos tmappnoiay nuiv rots rametvois 
kat Gpaprodois Kal dvagiors Sovdos 
gov mapectavat TO ayiw cov Ovotac- 
Tnpi@ Kal TpOchepeIn wor THY PoBepav 
TavTny Kat avaipakroy Ouciav yep TOV 
Hmerépov dyaptnudrav Kal TON TOY 
Aaoy APNOHMAT@N’ emiBAeroy én’ ene 
TON 3ypeion AOYAON cov kal e&ddeupdv 
pov Ta mapanta@pata Sia THY ONY Ev~ 
omAayxviay kal KABAPICON prov Ta XEtAn 
kal tiv Kapdiay and TANTOC MOAYCMOY 
CapkOc Kai TINeymMaTOC Kal dmdéotnoov 
dn’ é€uov mavra Noyiopoy aicxpdv Te 
kat doiverov Kal ixdvaody pe TH AYNA- 
Mel TOY mavayiov wou TMNEYMATOC els 
TH Aetroupyiay ravryny Kat mpdade§ai 


on 


°o 


ww 


35 


pe Sia tiv ayabdrnrad gov mpoceyyi- 4° 


a , , ‘ 
(ovra to dyi@ cov Ovotacrnpio Kai 


Io 


15 


20 


25 


30 


46 


i 
pia 
7 ‘ “A ¢ 4 t 
VOVT@V KAl TMN U7TO TINEYMA- 


dvT@yv vocotvTeY Kap- 


TWN AKADAPTON ENOYAOYME- 
NON, THS Tapa Tod Oecod 
Taxelas idoews Kal owrnplas 
avtav Tod Kupiov denbapev 


‘Trép trav &v mapbevia Kal 


€ 4 ‘ 3 ra > Sar 
dyveia Kal doknoe Kal év 

lanl VA v4 ‘ 
cenv@ ydéuo SiaydbvTev. Kal 
TOV EN OPECI Kal CTTHAAIOIC 
KAl Taic OTTaic THe rric @yevi- 
fopévov dolwv tarépwv TE 
kai ddehpdv rod Kuptov 


denOdpev 


‘Trrép mrcévT@v ddoiropotytov 


gevitevovT@v x ploTiavav Kai 

~ 2 > 7 ‘ 
Tov €v atxypadwoias Kal 
éfopiais Kal év gvdaxkais 
kal mikpats dovAciats dvTov 
adedpov Huey, eipnvixas 
éravidov avtav tot Kupiov 


den bapev 


‘Trép Tov TapbvT@v Kal cvvev- 


Xopévov Huiv ev tabrn TH 
ayia dpe kal év TavTl Kap 
Tatépov Te Kal ddedpav 
hpOv, orovdns Kapdrov kal 
mpobupias abtav Tod Kvpiou 
denbdpev 

Kai trép wéons Wuyis xpic- 
Tiavns OABopévns Kal kaTa- 
Tovoupévns, €déous Kal Bon- 


The Syrian Rite 


evddxnoov Kupre Sexra yevéoOar ra 
mpocaydpueva cot raita Sépa dia Taev 
NHETEp@v xElpav ovykataBaivey rais 
€puais doOeveias kat mi Amoppiyyc me 
amd TOY Mpocw@moy coy pyndé BdeAdEn 
THY euny avakidtnta GAN’ EACHCON ME 
KATA TO Mera EAedC Coy Kai KATA TO 
TAHOOC T@N OIKTIPM@N COY mapéveyke 
TA ANOMHMATA Moy fa dkard«puros 
TpovehOay KATENWTION THC AGZHC wou 
katafiwO@ tis oKémns Tod povoyevods 
ca 4 a > / ~ 
gov viov Kal rhs éAdAduWeos Tod 
’ , ‘ \ ¢ an 
mavaytov IIvevparos kal wn @s AOYAOC 
¢ ’ > ’ ’ > x € 
AMAPTIAC ATTOAOKIMOC FENWMAl GAN’ as 
SovAos ads e¥pm ydpin Kai EAC Kal 
» an aS td \ 2 
ddeow dyapriav évamidy cov kat én 
T@ NYN Kai EN TH MEAAONTI AI@NIT Nal 
déomora MANTOKPATOP sravrodivape 
Kypie €iCAKOYCON THC AeHCew@c MOoY* ov 
g9¢« > nw n 
yap et 6 TA MANTA ENEpr@N én TAC! Kal 
THY Tapa oov TavTes emicnTodpev emt 
mao BonOedy re kal avridn vw Kat Tod 
povoyevots gov viod Kal Tod ayabod 
kat (worouod Kal 6poovoiou Lvedparos 
vov kal eis trols aidvas rd alavey 
kal émovuvadret tiv evxyv TavTHY 


‘O Oeds 6 
d&harov dpiravOperiay tzano- 


Aid TTOAAHN Kal 


CTEIAAC TON MONOPENH ou YON 
€ic TON KOCMON fva@ TO TIETTAANH- 
MENON €TTANACTPEYH TIPOBATON’ 
an ¢ ~ ‘ c 
Le} drrooTpadis Huds Tovs duap- 
Twoods EyyxElpodvTds cov TH 
lal 4 ‘ > 4 

poBepe tatty Kal dvaimdkro 
Ovoia: of rap émi Taic AlKkalo- 
CYNAIC HM@N TreTTIOIOGTEC Eo pey 
> 7. ee | @ t ~ 2 “~ 
BAN Ertl TH EAEEI Coy TO 4YAOD 

’ & X la ~ . 
du’ of 76 yévos Hav Trepimoii 











The Liturgy of St. fames 


~ \ 
Oeias Ocod emideopéevns, Kat 
émiatpopns T&v memrdavn- 
7 ¢€ ? A > 4] 
pévov, vyiias Tov aabe- 
votvTov, avapptoews TeV 
aixpaddérav,  dvatratcews 
T@V TPOKEKOLUNMEVOV TATE- 
pov Te Kal addedkpay Tod 
Kupiov denbopev 
‘Trép adgécews dpaptiay Kal 
avyxophoews TAnppeAnpa- 
Tov hav Kal brép Tod 
£ ~ € ~ > _ 4 
puoOjvat huas ands wdéons 
Oripews épyfs Kiwdbvou Kai 
avdykns Kal émavactdoews 
éxOpav rob Kupiov den6a- 
pev 
? , € X > ‘4 
Exrevécrepoy brép evxpacias 
+7 BA 5 “~ 
aépov, duBpev eipnyikar, 
Spdcwy dyabav, kaprév ev- 
7 7 > rd \ 
popias, TeA€cias eveTnpias Kal 
Uirép TOY cTeEpANoy TOY ENIay- 
toy Tod Kupiov denOdpev 
€ X ~ > ~ XN 
Lrép Tod cicaxovobjvar Kal 
evmrpoacdexrov yevéobar tiv 
dénow hyav évdmiov Tob 
coi Kai Tob karameppOjvar 
Hpiv wAovoia Ta €XEn Kal 
TOS OlKTippods advTod Tod 
Kupiov den6apev 
~ , > ry e 
T's mavayias dypdvrov biep- 
evddgou evAoynpévns Seomrot- 
vns pay Oeorékov Kal del- 


47 


ixerevopev kal trapakadodpev 
‘\ ‘ 3 lA o ‘ 
THY onv ayabétnta tna mi 
yevyTat €ic KaTadkpipa TO a@ 
cov 7d oikovoynber hpiv Todro 
+ 7 va b 3 
Tpos TwaTnplavy puoTHpioy aA 
eis €fddenpiv duaptiav, «is 
3 7 “~ \ 4 
dvavewow Wuydv Kal copd- 
Tov, eis evapéotnow Tod Ocod 


kat Ilarpés' év éd€e kai 
piravOperia tod povoyevodis 
cou viod peb’ of eddAoynrtos ef 
adv 76 Tavayio Kal aya6 Kal 
(@oTrol@ cov mvetpart viv Kai 
adel eis Tods aidvas 
érépa edx7y 

Kipte 6 Oceds 6 xKrigas qpas Kai 
dyayay els rhv Conv ravtny, 6 brodei- 
Eas piv Odoyc eis cwrnpiay, 6 yaptod- 
Hevos npiv ovpavioy pvotnpiov dro- 
kadvyw kal GEMENOC Tas cic THY Ala- 
KONIAN TauTnvy €N TH AYNAMEI TOY 
mavayiov gov TINEYMATOC’ €YAOKHCON 
déomota yevérOar iMac AlaKONOYC TIS 
KAINHC gov AlAOHKHC, Aecroupyovs Ta 
dxpdvrev cov pvotypior, kal mpdaSeEat 
npas mpoceyyiCovras tH ayia cov bu- 
ctactnpi® KATA TO TAHOOC TOY éAEOYC 
coy iva Gor yevaopeba rod mpocdEpein 
got AMPA TE Kai OyCiac YEP Te EAYT@N 
Kal T@N TOY AAOY ATNOHMAT@N Kal Sds 
nuiy Kipte pera mavris pdBov kai 
auvednoews Kabapas mpockopioca cot 
THY TINEYMATIKHN TauTHY Kal avaiwakroy 
Oycian qv mpoodekduevos cis rd &ytov 
kal irepoupdnor Kal voepdy gov buatac- 
Thptov cic OCMHN €YWAIAC avTiKardrep- 
Yor nyiy thy xdpw Tod mavayiou cov 
mvevpatos* val 6 Oeds éniBdeWov er’ 


on 


Io 


al 
on 


is) 
on 


Io 


48 


The Syrian Rite 


mapbévov Mapias, rav aylov 
kal paxaptov Iwdvvov rob 
evddgou mpopyrou mpodpbjov 
kal Bamrictod, Tav Oelov 
kal mavevpypov arocr odor, 
Yrepdvov toi mpwrodiaké- 
vou Kai mpwroudprupos, Ma- 
céws ’Aapav ‘HXiov ’EXuo- 
catov AaBid Aavijrd Trav 
mpopntav Kal mdvTav Tov 
dylov Kat dixkalov pynpo- 
vetoopev Oras evxais Kal 
mpecBelas avdta@v of mavres 
éXen b@pev 


13 Kat odrép tév mpoKkepévov 


20 


Tiulwy erovpavioy appitov 
axpdvrov evddgov poPepay 
~ 7 2 ‘ 
ppiktav Oetwv ddpov kal cw- 
~ ~ 8 
Tnplas Tob mapecT@Tos Kal 
? | Be e 7 
mpoopépovTos avTa lepéws 
Kvpiov rév Ocbv ixerevowpev 
& Aads 
Kipie €Xénoov 


éx tplrou 


neds kal émide emt THN AOPIKHN AATPElAN 
Hpaev tavrny kal mpdodeEa aitiy as 
mpowedeEw “ABEA TA A@Pa, Ne tas 
Ovaias, Mwcéwe Kai Aapon tas fepw- 
ouvas, DAmOYHA ras EipHNIkAc, AaBid 
THY peTavorav, Zayapioy TO Bymiama® ws 
mporedé&w €k xelpds Tav ayioy cov 
dmrooré\@y thy ddnOwihyv tavrny a- 
tpelav ovras mpdadeEat Kal ex xerpav 
pov tv dpaptodGy ra mpokeipeva 
Sapa tatra ev ri xpnordrnri cov kal 
dds fenécOat THN TpocmopaNn jpyav 
€YTIPOCAEKTON HPIACMENHN €N TTNeYMaTI 
ari@ els €idkacpa Tév nuerépov mAnp- 
peAnpdrey Kai TON TOY AAOY APNOHMA- 
TWN Kal eis dvdmavow Tav mpoKeKowun- 
véveay Yuyay iva kal qyeis of rametvot 
kat duaptdol kal dvdfsot Soddoi gov 
katagiwbévres adddws Aetroupyeiy TH 
dyi@ gov Ovoiacrnpia AdBopev Tov 
picOov TAN TICT@N KAl PONIMWN 
OIKONOMON Kal €YP@MEN YAPIN Kai EEOC 
€v TH HMEpA TH hoBepa Tic ANTATIOAO- 
cewce coy ris Sixaias Kal dyabijs. 

érépa ed} TOD KatameTdopaTos 

Eyyapicroymen coir Kypie 6 6€0c 
juav OT! ed@Kas nuivy TappHcian eic 
THN EICOAON T@N ATIMN Gov AN ENEKAl- — 
NICAC HMIN OAON TIPOCHATON Kal Z@CAN 
Ald TOY KaTaTeTACMaTOC THC CapKOc 
TOU xpioTov cou’ Katakiwbévres ovv 
eloedOeiv eis TOON CKHN@MATOC AOZHC 
coy €cw re yever Oar TOY KATATIETACMA- 
TOC Kal TA dfiaA TON APIMN KaTorTevoat 
mpooninropev tH on ayabdrnru’ Séo- 
mora éhénoa jpas émeid) EMPOBO! Kai 
ENTPOMO! ECMEN peAAOVTES TrapeoTavat 
TO dyi@ cov Ovovacrnpio Kal Tpoche- 
pein rnv hoBepay ravrny kal dvaipakrov 
Ovciay ynép Trav Huerépwy duaprnpd- 
TOY KAli T@N TOY AAOY APNOHMAT@N® 
e~ardatet\ov 6 eds ry xdpwv aov THY 
ayaOnv Kai ariacONn Nady TAC pyyAc Kai 








The Liturgy of St. Fames 49 


2 


TA CWMATA KAi TA TINEYMATA Kal GAXOio-~ 
cov nav ra Ppovnuara mpds evoeBerav 
iva év xaBapd cuveddre mpoopépaperv 
wot €deov elpnuns, BYCiAN ainecewc. 
Expovyots 5 
ehéer kal piravOpwria tod povoyevots cov viod ped’ ob eddo- 
ynros & adv 76 ravayio Kal dyad Kal wormed cov mvedpari 
vov kal del Kal eis Tovs alévas TGV aldévewr 
6 Aads 


Anny, : 10 


<ANAPHORA) 
“O tepets 
Eipjvn maou 
6 Aadés 
Kai ro mvedpari cod 15 
6 dpxtBtdKovos 
STapev Kas, oTdpuev evraBds, crdpev pera PoBov Ocod 
‘ - 2 A , Peer b a bd ae 
kal karavigewss mpdoxopev 7H ayia dvadopé [év] eipivp 
~ lad 7 
TO Oc@ mpochéperv 
6 Aads 20 
“EXeov eipnvns, Ovoiav aivéceas. 
Etra 6 tepevs emeper rijv edx iv tadrhv 
Kal ra meptkeipeva tH iepG ravryn tedeTH ovpBodiKds audidopara Tay ainy- 
parev avakadivyas tydavyds jyiv avddeEov Kal ras voepds nudv Bes rod 
drepinrrov peords mAnpwecov Kal KaOdpac THY mroxeiav av And TaANTOC 25 
MOAYCMOY CaPKOC Kai TINEyMATOC d£iav dmépyacat Tis PoBepas TavTns Kal ppiKThs 
mapactdcews* Ort imepevoTAayxvos Kal éhenuwv Oeds tmdpxeis Kal col rv 
dd€av kal tiv evxapioriay avaréwropev tH Iarpi cai to Yi kal ro dylio 
Tlvevpari viv kai dei Kal eis rods aidvas trav aidver. 
{THE THANKSGIVING) 3° 
“O tepeds Exwvet 
‘H ardmn tof Kupiov kai Ilarpés, 4 ydpic tof | ypioy Kal 
[ Piod] kai H KOINWNia Kal Hi A@ped TO? Arioy TIneymatoc ely meTA 
TIANTON 7) L@V 
E 


50 The Syrian Rite 


6 Aads 
Kai meta tof tNeymatoc cof 
6 tepeds 
"AN oX@pev Tov vody Kai Tas KapAiac 
5 [6 Aads 
“Exopev trpdc tov Kdpiov 
& tepevs 
Eyyapicticamen TO Kypiw] 
& Aads 
10 “Azion Kal Ofkatov 
etra émevyxerat 6 tepeds ot ws 
‘Qs adnOds d216N Ecti Kal Sikacov, TpéTION TE Kal SMEIAGMENON 
GE AINEIN Cé YMNEIN GE EYAOPEIN Ge MpooKuveiy oe So€odoyely 
gol e€YYapicTeiIN Ta TAcHC KTicewc Gpattic TE Kal dopdToy 
15 Onploupy@, TS OnoavpS tov alovioy dyabdy, TH MHA THs 
zotic Kal THs abavacias, 7H TANTWN O€G Kal AecTOTH, dy 
UpVvooLv 01 OYPANO! Kal O1 OYPANO! TON OYPAN@N Kal Aca H AY- 
NAMIC AYT@N, HAIOC TE Kal CEAHNH Kal TAC 6 TON ACTPWN Xopds, 
ri O@xAacca KA) TIANTA TA EN ayToic, ‘lepoycaAHm 7 ETTOY PANIOC 
20 TIANHTYPIC, EKKAHCIA TIPOTOTOKWN ATTOTETPAMMENDN EN TOIS OY pa- 
NOIC, TINEYMAT AIKAION K&L TIPODHTON, Yyyal pfapTipev Kal 
amoaTbAwv, arreAol apxdyyeAot Opdnol KypldTHTEC Apyal TE Kal 
eZoyclal Kal AYNAMEIC poBepai, xepovBip Ta& modvéupata Kal Ta 
éfamrépvya cepadim & taic MeN Ayci wrépuge KaTakadYTITEl TA 
25 TIpOCWITA EavT@Y, TAic AE Ayci TOYc TOAAC Kal TAic AYCIN iTTTA- 
MENA KEKPATEN ETEPOC TIPOC TON ETEPON GkaTamavaoTos oTdpacwy, 
aavynros Sogodoyiats 
éxpovyots 
Tov émivixiov tuvov tc MeradotIpeTtofc gov AdzZHc Aapmrpa 
3077 govy adovta Bodvra Sofodoyobvra KeKkpardta Kal A€TONTA 
6 Aads 
“Arioc S&rtoc &rioc Ky pie caBacde 


\ 








The Liturgy of St. ames 51 


Xcx8 tal 


TIAHpHc 6 ovpavos Kal A FH THc AdzZHC GoU 


~ 


GCANNA 6 Ey TOLS wpicro.s 


> U > ‘ > > , U 
eYAOrHMeNOc 6 Epydmenoc EN GNOmatTi Kypioy 
Q@CANNA 6 EN TOiC YYicTOIC 
6 tepeds oppayilev rd Sapa A€yer 
ae | > 5 n wi + ?, € 7 vA 
ylos €l, BACIAEY TON AIDNON KAL TATHS aylwovyns KUpLOS 
‘ - [14 ‘ 4 7 en - € Le 
kal doTyp, a&yios Kai 6 povoyevns cov vids 6 Ktplos udy 
'Inoots Xpioris A’ oY tA TANTA Emrolnoas, dytov dé Kali Td 
amvevud cov TO Tavdylov TO EpeyNON TA TANTA KAI TA BAGH 
gov toy QOcof’ ayos ef mavtoxpdrop mavrodtvape ayabé 
oBepé evorAayxve, 6 ovpTabhs pddiota epi TO TAGTLA Td 
adv, 6 Toinoas ATO Fric ANOP@TION KAT EIKONA OFY KAI OMOIOCIN, 
6 xapiodpuevos avT@ tiv Tod mapadeicov amodavow, Trapa- 
, \ \ ? , x3 , a ’ me 
Bdvra dé rhv éevroAjv cov Kal éxmecdvta TodTov ov mrapeides 
oyAé ErkaTéAitec Gyabe GAN Erraidevoas adriv os evoTrAaAYYXVOS 
U4 2 7 + i \ i. 2 7 as * 
TaThp, ekdrceoas avtov dia vopov, éeraidaydynoas avTov did 
TV TpopyT@v’ YcTEpON AE avTOY TON MONOFENH ou YION TOY 
iA ¢€ “~ ’ lo ‘ > : > \ ' e 
Kipiov nuav ‘Inootvy Xpiorov éZatectElAac €ic TON KOCMON 1Na 
bd \ ‘\ ‘ 3 7 XN > ~ Ler 2 a X\ FJ 
€AOav Thy anv advavedon Kal adveyeipn eikéva: ds KaTedOay Ex 
TOV OUpavay Kai capK@beis Ex IIvedparos ayiov kai Mapias rigs 
mapOévov Kal Oeordkov cyNanactpadeic TE TOIc ANOpwrOIc WaVTa 
> , Q ra a 7 € ~ éEXrX de * € 4 
e@kovounoe Tpds cwTnpiav TOD yévous Hu@v, wéArwv OF Tov Exodv- 
- \ x 4 = , as , Es. Pameay 
alov Kal Cworrotdv did otavpod Odvator 6 dvapdprnros brép Hud 
TOV GpapToddv KaTadéxeo Oat, év TH NYKTI H TIAPEAIAOTO, MAAAOY 
a ‘ G Cy a> , ca 
de EAYTON TlApeEdiAOY, YEP THe TOY Kdcmoy zwric Kal cwrnpias 
etra 6 iepeds TH xetpt Tov dprov Kkatacxav A€yer 
AaBON Tov dpTON Emi TOY aylwv Kai axpdvTo@y Kal dudpov Kai 
> lo ~ > ? 
abavdtov atdtod xetpov, dnaBAEyac Eic TON OYPANON Kal dva- 
7 XN “ an 
deigas col 76 Oc@ kal Ilarpi, eyyapictticac a&yidoas KAdcac 
EAWKE TOIC &ylors avToD MaoHTaic Kal amroaTéAOLs EITION 
Aéyouow of Stdkovor 
Eis épecw dpapridy kai eis (wiv aidviov 
E 2 


i 


Be 


to 


oO 


Io 


15 


20 


30 


52 : The Syrian Rite 


elra éxovet 
AdBete cdrete’ TofTd Moy écTi TO cma TO YEP YMON KAD- 
MENON Ka@l AIAOMENON €ls Aheowy dpapTl@v 
6 Aads 
"Aphy 
etra AapBaver rd ToTHptov kal Aéyer Ka” EauTév 
@caYTac meta TO AeiTINtical AaBay TO TroTHpION Kal Kepdoas ef 
oivov Kal Udatos Kai AnaBAێyac cic TON OYpaNON, avadei~as cot 
7 Oc@ kai ITarpi, exyapictticac ayidoas evdAoyjoas TAHocas 
IIvetparos dyiov édswxe Tots dylois Kal pakapios atrod pabn- 
Tals elroy 
[etra éxspwvet] 
Tliere €2 aytof TANTEC’ TOYTd MOY EcTI TO alma TO THc KAINHC 
AIAOHKHC TO YTIEP YM@N Kal TOAAGN ExyedmeENON Kal dradidduEvor 
€ic AMECIN AMAPTION 


6 tepevs 
TOYTO TOleITE EC THN EMHN ANAMNHCIN® OcCAKIC TAP AN ECOIHTE 
TON APTON TOYTON KAl TO TIOTHPIQN TOYTO TIINHTE, TON QANATON 
tof viob Tod advOpémov KatarreAAeTe Kal THY avdoTracw avTod 
dpoAoyetre dypic oY EAH 
Aéyovot of Sidkovor 
ITiorevopev Kal 6poroyodpev 
5 dads 
Ton @AdNaTON cou Kipie KatarréAAomen Kal Tiv avdotaciv 
gov bpmodoyoupev. 2 


{THE INVOCATION) 
“O tepeds Emoruvarre ed hv 


Meprvnpévor odv kai jets of duaprwro trav fworody avrod 
Tabnudtrov, Too cwTnpiov aotavpod Kal Tod Oavdrov Kal Tis 
Tagpns Kal THs Tplnuépov Ex veKpOv dvacrdcews Kal THs eis 
odpavods dvédou kai ris éx de€iav cov rod Ocod Kai Ilarpos 











The Liturgy of St. FSames 53 


xabédpas kai THS OevTépas éevddgou Kai poBepas adtod tmapovoias 
6rav €AO@H META AOZHC KPINAl Z@NTAC KAl NEKPOYC, OTAaY [EAA 
' ) r 
ATTOAIAONAI EKACT@ KATA TA Epra ato?’ deicai Auav KYpie 6 Oeds 
pua@Y, waAAov O€ KaTa THY evoTrAayyxviay adTod mpordepopéer 
Hay, p 
€ \ X\ ? \ > 4 0 4 
oo. déomora tiv poBepavy tadvtny Kai dvaiwaxtoy Ovctav 
dedpuevor iva MH KATA TAC AMAPTIAC HM@N TIOIHCHC MEO HMON 
MHAE KATA TAC ANOMIAC HM@N ANTATIOA@CHC HMIN dAAA KATA 
Thy CHN éTleiKelAN Kal &hardv cov diravOpwriav brepBas Kai 
EZAAEIYAC TO KAO HM@N YEIlPOrpapon TY Gav lkeTaV yxapion 
ee 2... 2 va ‘ +7 A 4 ee 2 \ > 
Heiv Ta erroupdvia Kal aidvid cov dwphyata & dmOddMOC OYK 
e ” > ' ’ > 2 
Elbe Kal OYL OYK HKOYCE Kal ETT] KAPAIAN ANOP@TTOY OYK ANEBH, 
a e U « \ "“ > fe U ‘ > } ae eee. > \ 
& HToImacac 6 Oedc Tolc dram@ci oe, Ka py Ou’ Ewe Kal did 
Tas éuas dpaptias aberjons Tov Aady pirdévOpore Kipte 
6 tepevs ex tTpitou 
‘O yap rads cou Kai 4 ExxAnoia cov ixeTevet oe 
7} 
5 Aads 
"EAéHcon Huas Kypie 6 Oedc 6 maThp 6 TANTOKPAT@p 
madw A€yet 6 tepeds 
"EXEénoov uas 6 Oeds 6 mavtoxpdrwp, eAénooy Huds 6 Oedc 
e XN ¢c a ¢ a c ” ’ 
6 CWTHP FMON, EAEHCON HMAC O Oedc KATA TO MEfa EAEOC Coy Kal 
€ZaTrocTelkon €@ Huds Kal él Ta mpoKeipeva Sapa Tadra 16 
TINEYMA COY TO TravaéyLov 
eita KAivas Tov atxéva A€yer 
7 Ktpiov Kal <woroidy, Td ctvOpordy cot TO Oe@ kai Ilazpi 
kal T@ povoyevel gov vid, 76 cupBacircdov, Td dpoovcroy Te 
‘ to x ~ bs 2 ‘\ foe ‘ a os 
Kal cuvald.ov, TO AaAnoav Ev VON@ Kal TPOPNTals Kal TH Kalvy 
cou Sabin, Td KataBavy év cider mepiorepads emi Tov KvpLoy 
jpav Inooty Xpiocriv év 7G ’Lopddévyn mrorap@ kai MeINaN ETT 


AYTON, TO KaTaBay émi rods aylovs cov amoaréddous ev cide 


an 


20 


f Aoooay ev TO UTEpoo THs aylas Kai evddfou Ziay 30 
Tupivav yAwooay B imepso Tis ay 


év TH Hpmépa THS aylas WevTNnKoTTHS 


54 The Syrian Rite 


kal dvierdpevog Abyer Kad’ tawrdv 
avrd 70 IIvedyd oov 7) wavdywv kardmeprpov déamora ep’ 
Hpas Kal éml r& mpokelyeva Ayia bapa rabra 


ixdaovynors 
Siva émipourfioav rh dyla Kal dyabfj Kab tvd6ép abrod mapovola 
dyidon Kal mouf Tov pev dprov rodrov capa &ywov Xpirrob 
6 habs 
"Aphyv 
5 lepeds Exchwve? 
10 kal TO morhpiov robro alua rluov Xpiorod 
5 habs 
"Aphy 
elva héyer Ka" favrdv Lordpevos 
iva yévntat maou Tois && abrav perarapBdvovow els dpeow 
15 dpapriav Kal els Cwnv aldviov, els dytaopoy wydv Kal cwpd- 
tov, els Kapropoplay tpywv dyabav, els arnprypov Ths dylas 
gov KaboAriKhs Kal drogrodikhs éxxAnalas hv eoemeAiwcac émi 
THN TIETPAN THS Mlorews Iva TYAaI KAoY MH KATICYYCOOCIN a¥Tiic, 
pubpevos adriy drd mdons alpérews Kal cKANAAAON TON bpra- 
20 ZOMENON THN ANOMIAN, OLabuAdrroy avriy wéxpL Thc cYNTeAEiAc 
TOY al@NOC, 


(THE INTERCESSION > 


Kat drucdels Adyar 

IT poogpépopév oor Séomora kal imtp trav dylwv cov rémwv 
15 obs &db~acas Tf Oeopavela rod xpiorod aov Kal Thi émupoirhoe 
To) mavaylov gov mvetparos, mponyoupévws wip ris dylas 
kal évddfou Simv ris pntpds macav trav éxkAnoiav' Kal bméep 
THS Kata waoav tiv olkovpévny dylas aov Kabod.Khs Kal 
dmoarohikhs éxxkAnalas' mdovolas Kal viv tac Awpedc Tox 

4o Mavaylov wou tiNeymatoc émyoptirHcon avrf déamora 














The Liturgy of St. James 55 
Myggtyri Kipse xa row ty obra tylww wartper typo «ai 


| eriokéiuey toy ty whey TE vixovpiry ipbobifws brecTomot stom 


a = ell 








_ Tom Abton Tic OBS Ziunbeinc 


Mytobyrs Kipse nazi 7b aiubos rot ”Xiovs oov nal Toy 
cierippay oo Kal tpt Tob tamavet nal typdov bothov sw 5 
wa tay x6 yy coy Syooctépion wyofuson Braxbvey Kai 
xtpuou abscis Bioy tpeparor, texiioy aire tiv bvaxoviny 
pater nai toowoie Gyabobs nepinvinces 

Myhotyrs Kips 75s tyias rH Oe widews nai rH 
Bactievotons, whens wohews nal yopas nal tiav sipbobify 10 
store cixetwreay &y abrais, cighyns xai dogaddas airy 

Myhobqr Kips stay aocBeortizay nai groypictey hpi 
Pacitiioy, 743 <bocBovs xal gdoypiotw Bacrionns, war7bs 
719 wahario nal 70 orpatontioy abtay Kai 743 obpavibey 
fBonbdias nal vinns abtoy § emiisboy Gmhoy «es Orpeof Kei 15 
suber Gc thy tostesn abtay, trératey abzois whyra 74 
aohepuuck nal PigBape tomn sh soy Bohémoxc SthonTa, 
~Ayuso wiry Ta Bovhebpata ina Bpewon nos AcTysow Siow 


phroowen én mhcy ef cebeie noi commits 


Mytobyr Kips thebrrey hormopstrtay texrirwiviwy ypis- 20 
runt, to & bespes, Tov &» qwhaxas, toy & sixpadwriass 
nal CLopiass, toy y pertrous xai Bastvons nai wixpuis bovhciass 


 bvrey watipey nai thodi hy 


Myiobar: Kijpse tov vorotrrey nal xapyortey Kai tov {56 


 Bweyuston imobipran euoyporutnion, THE wags tH Bet 2; 


taydas iigews wiry Kail cwrnpias 
Myiebyr: Kip wiogs yoxgs Xporrsarys OnsPopirgs nai 


 xaramovopiyys, Atws nai Ponbcias ow 700 Best eribeopirys, 
| gal eruat poy Tay wexharnpirw 


Myiotar: Kips tay xovviovtay nai taxwctyta tyr 9 


| sartpuy nal thin iyi bh 7b trop ow 76 Ey 


Watcouns Kip aivrey Gc irovin, whytas Oigow bis- 


56 The Syrian Rite 


moTa, maow Huiv SiarddynOt, eipjvevoov Ta ANON ToD aod 
cov, ditackédacov Ta oxdvdada, Katdpynoov Tovs modéuous, 
Tmatoov Ta oxlopata T&v ExkAnol@v Kal Tas TdY aipécewy 
’ 4 4 \ 7 ~ > a“ ‘ ‘\ 
éravactdoes, Katddvoov Ta dpvdéypara Tav eOvay, Thy ony 
PP ‘ \ ‘\ > 4 , 2.5 ue c \ ¢ \ 
5 elpnynv Kal Thy anv aydrnv xdpica huiv 6 Oedc 6 cwrtHp 
HM@N H EATTIC TANTWN TON TEPATON THe rHc 
MvjocOnri Kipie edxpacias dépwv, 6uBpwv cipnvixdv, Spdcv 
dyalav, kapmav evdopias kal tof cTepanoy TOY éniayToy tric 
‘ 4 e c > ‘ U > A > U ‘ 
XPHCTOTHTOC coy’ Ol yap GhOdAMOl TANTON E€ic cé EATTIZOYCI Kal 
10 CY AiA@C THN TPOHN AYTON EN EYKaIPIA, ANOITEIC CY THN YEipA 
COY KAl EmTITIAAc TIAN ZOON €YAOKIAC 
Mvijodnr Kipie tov Kapropopotvtwv Kai KaddALepyotvtav 
éy tais dylais cov éxkAnoias Kai pepynpévov Tov TeviTov 
xnpav oppavay Eévov kal émideopévov kal mévtev Tdv évTeEt- 
15 Napéver huiv Tod pynpovetery attav ev Tails mporevyais 
"Ere pynoOijva katagimcoy Kipie kai tav Tas mpoogopas 
TaUTAS TpocEeveyKaVT@V Ev TH oHpEpoyv Huépa emi Td &ytév cov 
Ovo.aorhpioy Kal brétp av ExacTos mpoorjveyKey f KaTa Oidvotay 
éxet Kal TOY dpTiws cor dveyvoopévoy 
xv A , a nL ee ee ee > , 
20 «Ere pynoOjva Karagiwcov TON AT AIMNOC Gol EvaperTynady- 
Tov KaT& yevedy Kal yevedy dyiwv TaTépwv TaTpLapx@y Tpo- 
gntav dmoctbkwy paptipov dporoyntav didackddoy solr, 
TAVTOS TINEYMATOC Alkaloy €v mioTeL TOD Xpiorod gov tetede1w- 
MENOY 
25  Xaipe Keyapitw@menn, 0 Kypioc meTd cof’ eYAOPHMENH CY EN 
rynalZi Kal eyAorHmenoc 6 Kapttoc THe KOIAiac coy OTL cw@TApa 
ETEKES TOV Wuyx@v Uav 


x > 


‘O dpxiStdnovos AapBaver ta 6 tepeds Expwvet 
ALITY XA Tea Aa TEN "Eéaipérws ths mavayias d- 
30 ot Budxovor xpavrou brepevrAoynpéevns deo- 
MvjoOnri Kipie 6 Ocds judy = moivns huadv Oeordxov§ Kai 


<The Names?) aerap0évov Mapias 


The Liturgy of St. fames - 57 


6 lepeds emuxAwopevos Aێyer 
Tod aytov Iwdvvov évddgov mpophrov mpodpsyou Kal Bamriorod, 
Tov aylwv dmoaréAwy Ilérpov kai Ilatdov ’Avdpéov ’IaxéBou 
‘Iwdvvov Pirirrov BapOodopaiov Owapad Oaddaiov Marbaiov 
'TaxéBov Sipwvos "Iotéa Marbiov' Mdpxov Aove& trav «d- 
ayyedioTéy: Tév adyiwv mpopnTav Tarpiapxyav dikaiwv: Tob 
ayiov Xrepdvov Tod mpwrodiakévou kai mpwroudptupos’ mévTov 
Tov ad al@vos &yiwy cou: ovyx rt hyets Eopev KEvor pynpovedery 
Ths éxelvovy paxapiotntos adAX iva kal adrol mapeota@res TO 
poBep@ Kal dpixt@ cov Bypart avtipvnpovedowor THs Udy 
EAeetvornTos Kal EYpWMEN YAPIN Kal EAEOc Evdmidv cou Kvpie eic 
€YKAIPON BOHOEIAN 
MvijoOnr Kypie 6 G€dc TON TINEYMATON KA TIACHC capKdc 
av éuvnoOnuev Kal oy ovK éuyncOnper dp00ddéw@v dm “ABeA 
TOY AilKaloy péxpt THS oOHpEpov Huépas’ avros Exel avTovs avd- 
Mavoov EN YOPA ZONTWN, EN TH BaciAeia coy, ev TH Tpudy Tod 
mapadeicov, én Toic KOATIOIC "ABpadm Kal “Ioadk Kai “IaxoB 
TOV ayioy TaTépwy hud, Sev AtrEdpa GAYNH AYTIH Kal CTENATMOC, 
ev0a émiokorrel TO Hac TOO Tpocwmoy coy Kal KaTaddpre: did 
TavTos 
‘“Hyav d& ta TéAn Tis fwhs xpliotiava Kal eddpecta Kal 
Aéyer 8 mpwroSidxovos dvapdprnta év elpyvn Katev- 
Kat tmp eciptyns Kal d- Ovvov Kipie Kvpre, éicynara@n 
orabeias mavrés Kécpou Kal iMac t7d Tovs mwddas Tov 
Tov a&ytwv Tod Ocod éxxdn- éxAext@av aoov dre OérXels Kail 
clay Kal wvTép év éxacros 8 O€deLs, pdvov xapis aic- 


A ‘ 4 
TMpoonveyKey 7) KaTa Oid- XVVNS Kal TapaTTopaTov 


voay exec kal Tod mepi- Aida Tod povoyevods cov viod, 
eaTaros aod Kal mévrov Kuplov dé Tob Oot Kai owripos 
Kal Tacev hpeav “Incot Xpictrod: adrés 

5 dads yap éoriv 6 povos dvapdprntos 


2 nw n~ nw 
Kai maévrev Kai macév, avels éwi Tis ys 


in 


20 


30 


58 The Syrian Rite 


& tepevds éxwve? 
du bv Kai hiv Kai adrois ds dyabds Kal dirdvOpwros 
& Aads 
dives des ovyxopnoov 6 Ocds Ta TapamTopata hpav Ta 
¢ 4 \ 5 7 +2 4 \ Re ] , 
5 Exovola, TA dkovola, TH EV yvdoe Kal TA EV ayvoia 
& tepevs 
, \ J ~ \ ‘4 ~ ~ 
xaépire Kai olktippots Kal pitavOpworia rod povoyevois cov 
ca a 5 ’ \ > ‘ 2 \ a “4 
viod web ot evdAoynTos ef Kal dedoEacpévos adv TO Travayio 


aD A“ A “a vA ~ eh pe.” ‘ ’ \ 
Kal ayabe Kat (@orrar@ GOU TTVEVULATL VUV KGL HEL Kal €lL$ TOUS 


10 Ai@VAaS TOV AlaveV 


{THE LORD’S PRAYER) 


“O tepevs 


15 Eipjvn maow 
6 Aads 


Kai 76 mvedpari cob 


& dpxBudkovos Aéyer 

"Er 

20  €lphvn Tod Kupiou denOdpev 
5 Aaés 

Kipie éXénoov 


A 4 A QA 3 
kal €re Ota mravros ev 


€ \ “~ 7 ‘ 
Trép THY mpockomicbévrwy Kai 
ayiacbévrav Tinley éroupa- 
25 viev appitev ayxpdvTev 
evddgwv ghoBepav ppixray 
7 7 7 “~ a“ 
Ociwv Sdpwov Kupio 76 OG 
hpav denbdpev 

a A 
Oras Kipios 6 beds hyay 6 
30 mpoodegduevos adTta els Td 


d&ylov Kal birepovpdvioy voe- 


6 tepeds ErevxeTar 
¢ O A ‘ ‘ nw ¥i 
BEOC KAI TIATHP TOY KYPIOY 
kal Oeod kal cwripos AMON’ IH- 


€ 


coy Xpictof, 6 merad@nymoc 
Kypioc, 7) pakapia dvo.s, 7 
”/ > r ¢ ’ 
&pOovos ayabérns, 6 ANTON 
Oeds Kal AecTtOTHC, 6 ON eYAo- 
FHTOC Elc TOYC AI@NaC, 6 KAOH- 
MENOC €TTl T@N YEpoyBim Kal 
dofagéuevos brs Tav cepa- 
7 - 
pin, @ 
U ‘\ UJ U c 4 
ddEC KAI MYPIAI MyPIAAEC AYLoY 


TIAPECTHKACI YIAIAI YIAI= 


ArreAON Kal apxayyéAwv cTpa- 


TiAl’ T& pev mporevexOévTa cot 








The Liturgy of St. fames 


pov Kal mvevparikoy avrod 
Ovotacripiov eis doprjy Bo- 
dias dvtTikaraméun hyplv 
tiv Oeiav ydpw Kal THN 
Awpedn TOY mavayiou TINeY- 
matoc denO@pev 

Trin €NOTHTA Thc TicTewc Kal 
THN KOINDNIAN TOY Tavayiou 
avTod Kalm@pooKuvnTod TINeY- 
MATOC aiTnodpevol éavTovs 
Kai d\AjAovs Kal Tacav Thy 
(ohv hav Xpict@ TO OG 
huav trapabdpucba 


59 


A@pa AOMATA KapmT@pata eic 
> \ > U 7 \ 
OCMHN EYWAIaL mpowede~Ew Kal 
ayidoat Kal TedEL@oal KaTN- 
4 > \ ~ , “~ 
Eiwoas adyabe rH ydpitt Tot 
Xptorod cov kal TH emiporrnoes 
Tov travaylov cov mvetparos’ 
¢ 4 ? \ ¢ 
ayiacov déomora kal Tas tue- 
2 A ‘ 7 A 
TEpas Wuyas Kal copaTa Kal 
Ta TvebpaTa Kal Wwndrdgdnoov 
Tas S.avoias Kal dvdkpivoy Tas 
By 
guveldjoes Kal €xBadov ad 
hpa@v macav Evvoiay trovnpay, 
A \ 9 a a 
TavTA AOYLO MOV ATEAYH, WATAY 
> 4 > 4 rg 
éeriOupiav aicypdv, mavra do- 
> 3 ~ , , 
ylopov amperh, maévta pOdvov 
kal togov Kal brékpioly, wav 
Weddos, mdévta Sédov, TavTa 
Tepiotracpov Biwrik6y, Tacav 
mwrEovegiav, macav Kevodogiar, 
Tacav pabvpiav,racav kakiav, 
? 7, “A > 7 
mdvra Ovpov, macav dpyhy, 
Tacav pynotkakiav, macav 
Bracgnpiav, maéocav Kivnow 
nplav, n 
capkés Te Kal mvevpatos amna- 
AoTpi@pévynv Tod OeAHpatos THs 
ay.ornrés cov 


6 iepeds Exwvet 


kal katagiwoov jpas Séomota gpiddvOpwre metd TappHciac 


axataxpitws év kabapeé Kapdia, yyy cyNTETPIMMéNH, averralo- 


15 


iS) 


5 


XUVT® TpotHTr@, Hylacpévois xelAeol TOAUGY EtiKadEicBai GE 30 


TON EN TOIC OYpaNoic dyiov Oedy TMatépa kal Aéyery 


60 The Syrian Rite 


6 Aads 
Tldtep HMOn 6 €N TOIC OYpaNOic ArlacbHT@ TO ONOMA Coy, 
&AGETW Hi BaclAcia COY, FENHOHT@ TO OEAHMA COY Cc EN OYPAN@ 
Kal él THc Pic’ TON APTON HM@N TON ETTIOYCION AOC HiMIN CHMEPON 
5 Kal AEC HMIN TA O*EIAHMATA HMON Gc Kal Hmeic AdiemMEN TOIC 
OeEAETAIC FIMAN Kal MH EiceNéfKHC HMAC EIC TIEIPACMON AAAA 
pfcat rimAc ATO TOY TONHPOY 
6 tepeds EmucAwdpevos Aéyer 
kal MH eiceNnérkHc Hm&c eic Trelpacmon Kdpue, Kypie TON AYNA- 
10 MEON 6 €ldMS THY aobévelay ud, AAAA PY cal rim&c Am10 TOY 
TONHpoy Kal TOY Epywr aitod Kal méons emnpeias Kal meGodciac 
adrod 81a 10 SONOMA Gou Td &ylov TO ETIKAHOEN ETT! THY HuEeTEpay 
Tamelvoo 
éxavycis 
15 OT! COY €cTIN H BaciAeia Kal A AYNAMIC Kal H AOZa TOD IIT arpos 
Kal Tod Tiod Kat rod dyiov Tvetparos viv Kai dei Kal eic TOYC 
AI@NaC TOY aldvev 
6 Aads 


> AMHN, 


20 (THE INCLINATION ) 
“O tepevs 
Eipjvn waow 
& Aads 
Kat 76 rvedpari cob 
& dpxiBudkovos Aéyer 
Tas Kepards hpdv 76 Kupio xrivepev 
6 Aaés 
Soi Kupie 
é iepeds émrevdxeTar Aéywv ows 
30 Sol éxdrtvapev of SoddAol cov Kvpie rods éavtdv adxévas 
évémiov Tod a&ylov cov Ovo.acrnpioy amekdexopevol TH Tap 









The Liturgy of St. Fames 61 


cod mAovola €dXén* mAovoiay THY xdplwv cov Kal THY eddoylay 
b ? EL 2 , Sa \ ‘ ¢€ ~ 
gov éfamécreAov wiv déomora Kai SriacoNn TAc pyyac MOY 
\ ‘ 
Kal TA COMATA Kal TA TINeyMaTa iva d£~vor yevoueOa Kowwovol 
a »/ 
kai péroxor yevéoOar tdv adyiwy cov puotnpiov eis a&heow 
¢ “~ 5 bd +7 
apapTiav Kal eis (wiv ai@viov 5 


éxpovycts 


rs) 


dD yap mpookuyyntos Kal Seddgacpévos brdpyxes 6 Beds Hydv 
kai 6 povoyeyvns cov vids Kal mvedud cov 7d Travdylov viv 
kal del Kal els Tovs al@vas Tov aldvev 

& Aads : 10 


“Apny. 


{THE BLESSING) 
“O iepeds Exhwve?t 
gee ’ ‘ , Wea ray lon C op $18 7 \ 
Kai éctat 4 yApic Kal Td EAéH THS aylas Kal dpoovciov Kal 
axtiorov Kal mpooKuyynTns Tpiddos MeTA TaVT@Y FMO@N 15 
& Aads 


Kai pera rod mvedparos ood. 


{THE MANUAL ACTS) 
“O Stdkovos 
Mera piBov Ocod rpdcyaperv 20 
6 tepeds tv Td SApov A€yer Kad” EauTdv 
"Arie 6 €n drtoic ANattayémenoc Kuvpie dyiacov hyds TH Mrw 
THic ofS ydpitoc Kal TH émipoirfioe Too mavaylov cov mvev- 
patos: od yap eimas Séomora “Arioi écecde OTI Ero Sridc eiml. 
Kipie 6 Oebs jyav, dxardédnrre Océ Adye 7G Ilarpi kai 7H 25 


(ayio UIvetpate bpoovtore cvvaidie Kai dxdpiore, mpdadegar Tov 


> 7 e 3 er 4 dé ye 7 7 ‘ 
axnpatov buvov ev Tals ayias Kai dvatwdkros cov Ovoias ody 
‘Tois xepouPip kai cepadip kai map éuod Tod duapTwAod Bowvros 
Kal NéyovTos 


2 
a 


; 


‘ 


62 The Syrian Rite 


Expovyots 
Ta ayia tots ayios 
6 Aads 
Ets dyos, eic Kypioc Incofc Xpictéc 


5 3 eic AdZaN Oeo¥ TMatpdc 


e's ’ > \ 7A “a >? 
@ H AOZA EIC TOYC AIWNAC TON AIWNODN. 


“O BStdkovos 

‘Trtp adécews TOY apapTioy 
Hpe@v kal hac pod TOY ux ev 

¢ ~ pie: \ va lo 

10 6 NOV Kal UTEep Taons ruyns 
OABouévns Kal Katatrovou- 
Hévns, €d€ous Kai Bonbeias 
Ocod emideopévns, Kal ém- 
oTpopis Tay TeTAaYNLEVOY, 

1; ldoews Tov adobevotyTor, 
avappvoews TY alxpadd- 
TOV, avaTravoEews TOV TTpo- 
KEKOLUNMLEV@V TATEpwY TE Kal 
adedpav uav mdvrTes Ex- 

“~ oy Kd eré 
20  Tevaseltopev Kipie EXEnoov 


6 Aaés 
Kidpue éXénoov 


26 Kidpie €X€noov 


Kudpue €Xénoov 


30 


Kipie €XéEnoov 


Eira «AG tov dptov 6 tepeds Kai Kpa- 
Tet TH Seba TO Hyrov Kal TH dprorepa 
76 Hprcu kat Barrer 7d Tis Sefas ev 

T® Kpartiipt Aéyov 
7 ~ 7 A 
Eveois rod tavayiov oé- 
patos Kat Tod Tipiov aivaros 
Tob Kupiov Kal Oot Kal cwr7- 
pos huey “Inootd Xpicrod 

kai odpayifer 76 Tis dptorepas’ cira 
TOUTH TH Ea hpaytopevy TS GAAO Hyrcv" 
kai etéws dpxerar peAifew Kal mpd 
mavtwv SiSédvar eis Exarrov Kpatijpa 

[peptSa] &arAfjv Aéyov 

"“Hyvera kal tylacrat Kal 
TeTEAElwTat €ic TO GNOMA TOF 
Tlatpoc kal tof Yiof Kal Toy 


c ! ’ ro \ >: a 
arloy TIneymatoc viv Kal dei 


kal els TovS aidvas TOV aldvev 
kal Stav opayily tov dptov Aéyer 


» ¢ 2? ‘4 n fs ” ‘ 
lAoy 0 Amnoc Toy Ocoy 6 aipwn THN 
AMAPTIAN TOY KOCMOY ohaytaaGels ynép 
THC TOY KOCMOy zwiic Kal owrnpias 


kai Stav 5:86 pepiSa amdfjv eis 


éxaxTov Kpartipa A€éyer 


Mepis ayia Xprorod mAHpHc ydpitoc 
kai AAHOelac Tlarpds Kat dyiov Lyvev- 
patos @ H AOZA Kai TO KpATOC EiC 
TOYC AIMNAC TON AIMNON 


A a i il a 


ma 





The Liturgy of St. Fames 


€AEnoov 


Kidpue 
Kipie €hénoov 
Kidpie €Xénoov 
Kidpie €Xénoov 
Kdpre €Xénoov 
Kipwe €Xénoov 
€AEnoov 


Kdpue 


€AEnoor 


Kudpie 


63 


eita dpxetat peAiLew kai Aéyev 
Kypioc Toimainel Me Kai OYAEN ME 
YCTEPHCEl 
etra 
EyAoricw ton Kypion én Tanti 
eita 
Aineite TON OeOn EN TOIC Afioic ayTOY. 
*O Stdkovos 
Kupte evAdynoov 
4 ’ 
6 tepevs 
¢ , > Ud yet , 
O Kuptos evAoyneet kai akatakpirous 
¢ cal , = % ~ , a“ 
npas Statnpnoer ert tH peradnwe Tav 
dxpavreav airod Swpeay viv kai dei 
kal eis rovs aidvas Tay alaver. 
Kai Stav tAnpoowor A€yet 6 Stdkovos 
Kupte evAdynooy 
& tepeds Aéyer 
‘O Kuptos evAoynoe: kal agiocer 
nas dyvais tats tov SaxrvAwy \aBaic 
AaBein Tov mupwov ANOpaka Kal ézt- 
Ocivat TOIC T@v mMiaTa@v CTOMACIN éis 
kaBaptopoy kai dvakaunopoy tay yu- 
X@v a’Tdy Kal Tay Gopdtev viv Kai 
del kai eis rovs aldvas Tov aidver. 


{THE COMMUNION) 


Etra yiverat ed Erépa 


Teycace Kal iAete Ot1 ypHctdc 6 KYpioc 6 peArgdpevos Kal pi? 


Hepifopevos Kal Tois micTois peTadiOduevos Kai pi) Satravdpevos 


eis ddeow apapTi@y Kal (wiv tiv aidviov viv Kal del Kal eis 


TOvS al@vas TOV alovor, 


“O dpxidtdKovos 
‘Ev eipiivy tod Xpicrod wWad- 
Awpev 
ot adrar 
Teycacbe kal 'Aete OT! ypHcToc 
0 Kypioc 


“O tepeds edxrv mpd Tijs petaA news 
Kuptos 6 Oeds judy 6 ovpdvios dpros 

7 (wr Tov mavtés, HMapTON €icC TON 
OYPANON KAl EN@TIION COY Kai OYK €iMi 
AzI0c peradaBeiy tay dxpdvrev cou 

, > OS RA 4 
puaoTnpi@yv, GAX ws evoTmAayyxvos Beds 
agiwodv pe TH Xapiti cou akatakpitws 


on 


Io 


_ 
on 


30 


295 


30° 


35 


64 


Aێyovow ot StdKovor kal & Aads 
7 ~ 
TTAHp@con TO CTOMA HOY 
ainécewc Kvpie kal yapic ém- 
\ , c a a 
TAHCON T& XELAN HMON OTTOC 


> ’ \ , 
ANYMNHCQ@MEN THN AOZAN COY 


kal maAuv 
Evyapicroipév cor Xpioreé 
EGY 
pas petacyelv Tod odparos 


6- eds 67. Hg&lwoas 


kal aiparés oov eis a&heouw 


The Syrian Rite 


peracxeiy Tob dyiov odparos Kal Tot 
ripiov aiparos els adeoww duaptiav Kal 
Conv ai@vov 

(Communion of the Priest.) 

Eira petadidwor TS KAnpe. 

"Ore 52 éralpovorw of SidKkovor Tovs 
Sickous kal Tods Kparipas eis TO peTa- 
Sotvar TH Aad Ayer 6 Stdkovos aipwv 

Tov TPGTov SicKov 
Kupte evAdynoov 
dtrokpiverar 6 tepeds 

Adz 76 OcHrg dyidoayte kai dyid- 
Covrt mavras nas 

Aéyer 6 StdKxovos 

“Yym@OuTi émi Toye oypanoye 6 SEdc 
Kal él TACAN THN [HN H AOZa Coy Kal 
9 Baowdeia cov diapever eis rovs aldvas 
TeV aidvev 
kal Ste peAAe 6 Stdxovos TiWévar eis TO 

mapatpamefov Aéyer & tepevs 

Eidoynrov 1d Gvopa Kupiov tov beod 
npav eis rovs aldvas, 


“O StdKovos 
Mera piBov Ocod mpocédOere 


(Communion of the people.) 
Kai méAw Ste ératper tov Sickov dd 
Tod twapatpamélou Aéyer 
Kupte evAdynoov 
6 tepeds Aéyer 
, ad a e “ a , 
Adfa Te OeG nuov tO dytacavre 
mavras 1mas 
kal Stav droOfTar avro eis THv dylav 
wpamelav éyer 5 tepevs 
Ein 16 ONOMa Tod Kypioy eyAOPHMENON 
eis TOUS al@vas TOV alwver. 
 Edx7 Ouprduartos eis tiv Eoxarny 
eicodov 
> “a / “~ a cal 
Evxyaptorovuey cot TO ToTHpL TOY 
or a nv Sd e 4 
OLov Oeg ent macw ois mapeaxou 


+ 





The Liturgy of St. Fames 


id a A > A 3 
apapTiov Kal els (wry al- 
@viov’ akataxpitovs huas 
gvragov deducOa as adyabds 


kai piridvOpwros 


65 


c # > “ >" 2.4 al , “~ 
nuiv ayabots Kal emi tH peradne Tay 
dyiwv Kal dxpdvrwy cov pvotnpiov 
kal mpoopépopev oot Td Oupiaya Tovro 
, ’ eo. ‘ , 
Sedpevot AAZON UO THY CKETTHN 
Pb ’ | 
T@N TITEPYTWN COY Kal Katakiocor 
npas pexpt THs eo xatns Huay avamvons 
peréexety TOY dytacpdrer cov eis dytao- 
pov Wuxev kal c@pdroyr, els Bacideias 
a 3. 
ovpav@v kAnpovopiav’ drt av et 6 
dytacpos nuav 6 Oeds Kal col tiv 
dd€av kat thy edyapioriay dvaréuropev 
T@ Iarpi kat TO Yi kal to ayio Ivev- 
a L a L t 
pate viv Kal det kal els tovs aiavas 
Tav alavev 


kal dpxerar 6 épxiBtdKovos év TH civdf@ 


Abga cot, dd€a cot, ddga cor 


Xpicté Bacired 


povoyeves Adye Tod IIarpés 


drt Katngiwoas hpads rods dpaptwdrovs Kal dvagtious SovAovs cou 


ev dtrodatoe yevécbar Tay dxpdvTwv cou puoTnpiov 


bd + ¢ “~ ‘ ’ XN af 
els ahEeolvy AuapTiov Kal Els KwrY al@viov 


66€a col, 


{ THANKSGIVING) 


Kai érav mojo tiv eloodov dpxerat 
A€yetv 6 Stdkovos ot Tws 


"Ett kai €rt kai did mavtos év 
eipjvn tod Kupiov dena- 
pev 

& Aads 
Kipie €dénoor 

“Oras yevnraihpiv } werddnyris 
Tav aylacudtwv avTov eis 
amoTporijy tavros movnpod 
mpdypatos, els Epddiov (wis 


‘O iepevs edxerar 


on 


I 


I 


2 


oO 


5 


9° 


‘O Oeds 6 did TOdARy Kai 25 


dharov giiavOporiav avy- 
kataBas TH adobeveia Tay Sov- 
Awy gov kal KaTagi@oas nuas 
peTacyely TavTNS THS Eoupa- 
viov cov Tpamrégns’ 7) KaTakpi- 
vns Has Tos auapTwdrods eri 
TH peTadjpe Tov axpdvTov 
pvotnpiov ddA PvAa~ov Huds 


3 5 £ ~” ~ -  e 
ayabe ev dylacu® Tod ayiou 


3 


te) 


66 


aiwviov, eis Kolvwviay Kai 
dwpedy Tob ayiov IIvedparos 
denba@pev 

Tis wavayias dxpdvrov birep- 
evddgou evroynpuévns deo- 
molvns pay Oeordxov Kal 
deitap$évov Mapias, rod 
aylov “Iwdvvov tod évddéov 
Tm popyrov 
Bamricrot, Tav Oeiwy Kal 


mpodpbmov Kail 


The Syrian Rite 


cov mvevpatos iva &yto yevo- 
pevo. eUpwpev pépos Kal KAnpo- 
vopiav meTa TavT@Y TéY aylov 
Tav aw al@vos cor evapeoTy- 
odvT@v ev TH PTI TOY Tpoc- 
@moy coy: dia Tay olkTippay 
Tov povoyevods aou viob, Kupiov 
dé kai Oeod Kai cwTnpos huay 
"Inood Xpicrod ped’ ob evdo- 


N : oe a 4 ‘ 
YnTOS €L GUV TD TAVAYl@ Kal 


i a or aya0@ Kal (woroi@ cov mvevd 
TaveupyniLov TooTOA@y § ayale é - 
pvnpovedoavTes EavTovs Kal farTl 
&AHAovS Kal macav Tiv 

QA € ~ “~ “~ a“ 
(oy hpov XpicT@ TO Oc@ 
Trapabdpela 
6 Aads 
Soi Kipie 
[éxdavyors | 


ért nvddynrat Kal deddgaorat Td mavTipov Kal peyadomperés 


20 6voud oaov Tod IIarpis kai Tod Tiod Kai rob ayiov IIvedparos 


vov Kal ael Kal els TovS al@vas TOV alovev 


{THE INCLINATION ) 


*O tepevs 


Eipjvn maou 
& Aads 


Kai 7@ mvebpati cob 


& StaKovos 


Tas xepards ipadv 7@ Kupio krXivopev 





The Liturgy of St. Sames 67 


6 tepevs 
‘O Oedc 6 merac Kal @aymactoc émide él Tovs SovrAovs cov 
ért gol rods adyévas éxdivapev, ExTeLvoy THN yelpA cov THN 
\ ‘ ~ > “~ ‘ > ’ \ ’ 
KPATAIAN KQ@L mANpH EvAOy\@Y KL EYAOTHCON TON AdON OU, 
Stagvragov Thy KAnpovopiav cov iva del Kai did mavros do€d- 5 
\ \ at ras » Eee) \ ‘ ¢ a ‘ ae of 
(@MEV CE TON MONON Z@NTA KAl AAHOINON OEON LOY THY aylav 
kai dpoovc.ov tpidda Ilarépa kai Yidv Kai 7d dyiov Ivetpa 
vov kal del Kail els Tods al@vas TOY aiévev 
expovycts 
Col yap mpétrel Kal ErrodetAeTat 7) Tapa Tadvrov jpav So€oroyla 10 
TL ‘\ K ‘ “a ‘ > ‘4 “~ TI ‘ ‘ nan Tid ‘ 
He) Kal mpockbvyots Kal edyapiotia TO Tlarpi cai 76 Tid Kai 


> PAE - ~ + Tee? Fle | ‘ bY ‘ IA ~ >? 
7T® ayio Ivedpart viv Kai del kal els Tovs al@vas ToY alover 


{THE DISMISSAL > 1s 
*“O StdKovos 
‘Ev eiptinn Xpictof WwddAdA@per, 
Kai maéAw Aéyer 
"EN eiptins Xprorod Tropeyo@men 
6 Aads 20 


"EN ONGMaTI Kypioy. 


Kipie edrOynoor, 


Evx 7 dmoAvuticy Acyouevy trapa Tod “O tepets A€yet edx iv dad Tod Ouctac- 
Stakdvou Typlov péxpt Tod okevodvAakiou 
*AmlO AOZHC e€ic AGzZaN TTOpev- "Ek AyNAMe@c €iC AYNAMIN TIOPeyO~ 25, 
dpevot MENO! Kal Tacav THY €v TO va® Tov 


SQ se ; ~ mAnpooavres Oeiavy etrovpyiay kat 
sd uscip vs gcd a tabled: seal SedueOd cou Kupre 6 Oeds tay 


Tov Wvyxav Hpov tedelas gidavOpwmias dkiwcov pas, 
Pa 


68 The Syrian Rite 


Abgéa Tarp cai Tid Kat dyi  Spordomucon TiN dddN par, pi{aoor 
Tvebpare pas ev To POB@ cov kai Tips €movpaviou 
No ai wie phe Age ,  Baorreias dgiaaor’ ev Xpior@ *Inoob 
Uy Ka@lt adel Kat €l$S TOUS a rie sy > ef > tet are 
TO kupio npav ped’ od eddoyntos et oY 
“~ a id \ > “ .Y ad 
alwvas 7 Travayio Kal dyabg Kai (worom@ 

, a 4 78 5 | > ‘ 

- Bs gov mvevpate viv Kat del Kal eis Tov 
5 Se dpvodpev tiv cwThpa P . ashes 


TaY Wuxev huar, 


aiavas tay alwvev. 


{IN THE SACRISTY> 
°O StdKovos 
"Ere kat ére kat did ravros ev eipnvy Too Kupiou denbapev 
10 edx 7] Acyopévy év TH okevodvAakle pera tiv amdAvow 
"BE Swxas 7 Lad bé A € 4 > “~ , “~ , U ‘4 
jp déorora Tov dyacpoy ev TH peTovoia TOU mavayiov TwpaTOS Kat 
Tov Tislov aiparos TOU povoyevods gov viov, Kupiov dé hyav "Incod Xpicrov" 
Sés Hiv Kal thy xdpw Tov mvevpards gov TOU dyabob Kai pvdagov pas apo- 
pous év TH more, SOnynoov Has eis Tedeiav viobeciay kal droAuTpwoty Kal eis 
\ , > ’ > 7: e ‘ 4 ¢ A 8 A € a 
15 Tas peAAovoas alwviovs amohavaets* ov yap 6 dywacpos kal daricpos nudv 
6 Geds kal 6 povoyerfs wou vids Kal ro mvedpd cou Td mavdy.ov viv Kal det Kal 
eis TOUs ai@vas Tav alover. 
*O StdKovos 


"Ev eipnvy Xptorod SiahvrayOapev 
20 6 tepevs 


Hiddynrat 6 Oeds 6 eddoyav Kal dydfov did ris peradypews rdv dyioy Kal 
dypdvrev puornpiov viv Kal det kal eis Tovs aidvas Tov aimvev. dpiy. 


a ee re 








4. THE LITURGY OF THE SYRIAN 


JACOBITES 


INCLUDING 


Zoe ANAPHORA OF ST. JAMES 


First the priest praises and says 


Glory be to the Father and to the Son and to the Holy Ghost: and upon us 
weak and sinful be mercy and grace at all times 


Prayer of the beginning 


Vouchsafe unto us, o’ Lord God, with knowledge and fear and beauty of 5 
spiritual order to stand before thee in purity and holiness and to serve thee 
as the lord and creator of all, to whom is due worship from all, Father and 
Son and Holy Ghost, for ever. 


{THE PREPARATION OF THE CELEBRANT) 
Then he asks pardon of the priests and the people 10 
And he says 
HAVE MERCY UPON ME, O Gop, AFTER THY GREAT GOODNESS 
and the rest {of Ps. l’) 
And thee glory befitteth, o God, now and at all times and for ever. 
And when he enters to the altar he says 15 


Into thine house, o God, have I entered and before thy sanctuary have 
I worshipped, o heavenly king: pardon me all wherein I have sinned against 
thee 
And when he kisses the horn of the throne he says 


BIND THE SACRIFICE WITH CORDS, YEA EVEN UNTO THE HORNS OF THE ALTAR. 20 


70 The Syrian Rite 


(THE VESTING) 


And when he puts off his ordinary clothes he says 


Put off from me THE FILTHY GARMENTS wherewith Satan hath clothed me, 

by the loosing of my evil thoughts, and clothe me with the choice garments 

5 that are fitting for the service of thy glory and for the praise of thy aes name, 
o our Lord and our God, for ever 


And when he puts on the Cuthino he says 


Clothe me, o Lord, with the robe of incorruption and gird me with the 
strength of thine Holy Spirit, o our Lord 


40 And when he puts the Uroro on his neck he says 


GIRD THEE WITH THY SWORD UPON THY THIGH, O MOST MIGHTY, ACCORDING 
TO THY WORSHIP AND RENOWN 


Then he girds his loins with the Zunédro and says 
THOU SHALT GIRD ME WITH STRENGTH UNTO THE BATTLE AND SHALT THROW 
15 DOWN UNDER ME THEM THAT RISE UP AGAINST ME AND TREAD DOWN MINE ENEMIES 
IN MY SIGHT 
And when he puts on the left Zendo he shall say first 
Make my MEMBERS INSTRUMENTS OF RIGHTEOUSNESS, 0 Lord, and meet for 
all good and right works, making us pure temples and cHOSEN VESSELS that 


20 are fit for the service of thy glory and for the praise of thy holy name, o our 
Lord and our God, for ever 


and he adds 


TEACH MINE HANDS TO FIGHT AND STRENGTHEN MINE ARMS LIKE A BOW OF 
STEEL 


25 then putting on the right zendo he says 
Make my MEMBERS INSTRUMENTS OF RIGHTEOUSNESS and the rest 
and he adds 


THY RIGHT HAND SHALL HOLD ME UP AND THY LOVING CORRECTION SHALL 
MAKE ME GREAT: THOU SHALT MAKE ROOM ENOUGH UNDER ME FOR TO GO, 
30 THAT MY FOOTSTEPS SHALL NOT SLIDE 


And when he puts on the Phaino he signs it with three crosses and says 


LET THY PRIESTS BE CLOTHED WITH RIGHTEOUSNESS AND THY SAINTS WITH 
JOYFULNESS: FOR THY SERVANT DavIip’s SAKE TURN NOT AWAY THE PRESENCE 
OF THINE ANOINTED, 


35 (THE PREPARATION OF THE ALTAR) 


And so he takes the cover off the mysteries and he puts the paten on the left side 
and the chalice on the right and the purificator and the spoon with the paten on the 
left side and the cloud on the right 


And he lights the taper on the right and says 
40 IN THY LIGHT SHALL WE SEE LIGHT, 0 Jesu full of light, who art THE TRUE 





i. er 








The Liturgy of the Syrian Facobrtes 71 


LIGHT THAT LIGHTENETH EVERY creature: enlighten us with thy glorious light, 
© EFFULGENCE of the heavenly Father 
and on the left also and says 
O sacred and holy, who dwellest in abodes of light keep far away evil 


passions and hateful thoughts: grant us that with purity of heart we may 5 


do the works of righteousness. . 


{THE PROTHESIS) 


And he brings and arranges the seal in the paten and says 
HE WAS LED AS A LAMB TO THE SLAUGHTER AND AS A SHEEP BEFORE HIS 
SHEARERS IS DUMB SO HE OPENED NOT HIS MOUTH IN HIS HUMILIATION 
THE PLACE, 0 LorD, WHICH THOU HAST MADE FOR THEE TO DWELL IN: 
THY SANCTUARY, 0 LoRD, WHICH THY HANDS HAVE ESTABLISHED. THE LoRD 
SHALL REIGN FOR EVER AND EVER 


And when he mixes the chalice he says 


Our Lord Jesus Christ was crucified between two robbers in Jerusalem and 
Was PIERCED in HIS SIDE WITH the SPEAR AND THERE flowed out therefrom 
BLOOD AND WATER AND HE THAT SAW IT BARE RECORD AND WE KNOW THAT HIS 
RECORD IS TRUE 

I WILL RECEIVE THE CUP OF SALVATION 


and the rest (of Ps. cxvi 13, 14). 


And he sets the sedro of penitence 


First the prumion Him whom watchers exalt and to whom angels minister 
and of whom every creature proceeds and is guided, him praise befitteth 


Sedro We beseech thee, 0 our Lord Jesus Christ, 0 God, to bless thy 
servants and these thy worshippers who are gathered together in thine holy 
name in this temple. May they put on thy spiritual weapons, may they 
conquer the wicked one and his host. Spare their sins by thy grace and 
forgive their offences by thy mercy that they may lift up praise unto thee. 
Voice At thy gate, o Lord, do I knock, from thy treasury I ask for mercies. 
I a sinner of years have turned aside from thy way. Grant me to confess 
my sins and to forsake them and to live by thy grace. At what gate shall 
we go and knock save at thy gate, o gracious one our Lord, and what have 
we that shall plead with thee for our offence if thy mercies plead not with thee, 
o king whose glory kings do worship? Glory Father and Son and Holy 


Io 


20 


25 


30 


Ghost, BE THOU to us an high wall and AN HOUSE OF DEFENCE from the wicked 35 


one and from the hosts of him that fighteth against us: with the wings of thy 
mercies hide us when the good are severed from the wicked. From everlasting 
Let the voice of our ministry be a key that openeth the gates of heaven and 
may the archangels say from out their ranks How sweet is the voice of the 


earthborn! The Lord quickly answer their request! The smoke May we be 40 


“a 
ee, 
. 


“2 | The Syrian Rite 


pardoned and cleansed and sanctified and purified and purged from all the filth 

of sin by this smoke of odours which we offer before thee now, o our Lord 

and our God, and at all times for ever. Examination I have sinned against 

thee, o thou that hast pity on a sinner: receive my supplication and forgive 
5 me my faults: o Lord the lord of all, have mercy on me 


Then he shall say 
Kurillison three times and Our Father which art in heaven 


and this seal 


Sacrifices of praise may we be accounted worthy to offer unto thee, o Lord, 

Jo a sweet-smelling savour, even all our thoughts and words and deeds and holo- 

causts, and without spot to appear before thee all the days of our life, o F ather 
and Son and Holy Ghost for ever. 


The service of penitence is finished which was foreshadowed by the old covenant 
and the law. 


15 The second service of the Kurb6no 


First the priest praises and says 


Glory be to the Father and to the Son and to the Holy Ghost: and upon 
us weak and sinful be mercy and grace at all times 


Prayer 


290  Vouchsafe us, o Lord God, HAVING OUR HEARTS SPRINKLED AND CLEAN 
FROM all EVIL CONSCIENCE, to be accounted worthy to enter into thine holy 
of holies, high and exalted, and in purity and holiness tu stand before thine 
holy altar and present unto thee REASONABLE and SPIRITUAL SACRIFICES IN 
THE BELIEF OF THE TRUTH, 0 our Lord. 


25 And afterwards bowing down he adds and says the prayer for himself 


O Lord God almighty who pardonest guilty men and HAST NO PLEASURE IN 

THE DEATH OF a sinner: to thee, o Lord, do I stretch forth the hands of my, 

heart and I implore of thee forgiveness for all my unlawful deeds, albeit 

unworthy: but I beseech thee keep my mind from the operations of the enemy, 

30 mine eyes that they look not incontinently, mine ears that they listen not to 

vanities, mine hands from the service of hateful things, and my reins that they 

be moved in thee, so that I be entirely thine. And from thee be there granted 

unto me the gift of thy divine mysteries, o Christ our Lord and our God, for 
ever, Amen, 

(OFFERTORY PRAYERS) 


&» 
Le i 


Then he rises and ascends the step and says 
Stomen kalds 
(The people) 
Kurillison 











The Liturgy of the Syrian Facobztes 73 


And again removing the veils, that ts the covering of the mysteries, he places that 
of the paten on the south, and that of the chalice on the north. Over that of the 
paten he says 


Tue LorpD Is KING AND HATH PUT oN GLORIOUS APPAREL : THE LORD HATH 
PUT ON HIS APPAREL AND GIRDED HIMSELF WITH STRENGTH 5 


and the rest (of Ps. xciit) 
[Over that of the chalice he says 


O pure and spottess Lams who offered to his Father an acceptable offering 
for the expiation and redemption of the whole world: vouchsafe us to offer 
ourselves to thee A LIVING SACRIFICE WELLPLEASING UNTO THEE and like unto 10 
thy sacrifice which was for us, o Christ our God for ever. Amen] 


And he [stretches forth his hands in the form of a cross, his right hand over his 
left and| takes the paten in his right hand and the chalice in his left crosswise [and 
lifts them up on high above the part where ts the fixed tablitho| and says the general 

prayer on this wise 15 

The memorial of our Lord and our God and our Saviour Jesus Christ and of 
all his saving dispensation on our behalf: to wit the message of the watcher, 
and his glorious conception and his birth in the flesh and his baptism in the 
Jordan and his fast of forty days and his saving passion and his uplifting on the _ 
cross and his quickening death and his honourable burial and his glorious 20 
resurrection and his ascension into heaven and his session on the right hand of 
God the Father ; according to his own command unto us we are commemorat- 
ing at this time upon the eucharist that is set before us. Then particularly for 
our father Adam and our mother Eve and the holy mother of God Mary and the 
prophets and apostles, preachers and evangelists and martyrs and confessors, 25 
righteous men and priests and holy fathers and true shepherds and orthodox 
doctors, solitaries and cenobites and those who are standing and praying with 
us with all those who since the world began have been wellpleasing unto thee 
from our father Adam even unto this day. Again we are commemorating our 
fathers and our brethren and our masters who have taught us the word of truth 30 
and our departed and all the faithful departed, particularly and by name them 
that are of our blood and them that had part in the building of this temple and 
them that had part and are still taking part in the support of this place, and all 
that take part with us whether in word or in deed, in little or in much, especially 
him for whom and in whose behalf this kurbono is offered here he mentions him 35 
for whom Che ts celebrating) and pardon his offences and his sins in thy mercy. 

O God, make a good remembrance for WV: then for whoso ts worthy: and tf he ts 
offering for the mother of God or for one of the saints let him say and for saint mar 
NV whose commemoration we are celebrating today: then he shall say particu- 
larly then for the holy mother of God Mary in whose honour and for whom this 40 
kurbono is offered today peculiarly and distinctly that she, o my Lord, may be an 
intercessor unto thee in the behalf of every one that taketh refuge in the aid of 
her prayers. O good and merciful God, by her heard and acceptable prayers unto 
thee answer in thy goodness his requests who sets apart and honours her 


74 The Syrian Rite 


remembrance: remove from him temptations and chastisements and rods of 
anger and forgive his offences in thy mercy, by the prayers of thy mother and 
of all thy saints. Amen. Again O God, thou wast the offering and to thee the 
offering is offered: receive this offering from my weak and sinful hands for the 
soul of NV and he repeats it three times. Again O God, in thy graciousness make 
. rest and good remembrance to my father and to my mother. And if for the sick 
O merciful God, be gracious to V and grant him healing of soul and body. And 
if for the departed O God, make to him rest and good fruition in thy mansions of 
light with all the doers of thy will. And make rest and good remembrance to 
10 my father and to my mother and to all who are with me and who have com- 
panionship with me and to all who ask of our weakness that we make memorial 
of them in this thine offering offered unto thee by our sinfulness, whose names 
are known unto thee. 


or 


And he puts down the mysteries and sets the chalice to the east and the paten to 
Ts the west on the tablitho and he covers them with the annaphura and says 


HIs GLORY COVERED THE HEAVENS AND all creation WAS FULL OF HIS PRAISE. 


{MASS OF THE CATECHUMENS) 
{THE CENSING) 
The deacon 


20 Stdmen kalos 
(The people) 
Kurillison 
The priest 
The general prumion To that glorious and adorable one 
25 who hath magnified the memory of her that brought him forth 
in heaven and in earth and who hath made victorious the © 
memory of his saints in every spot and place and on every wise 
and hath distilled the dew of mercy and compassion on the limbs 
of the faithful departed : to him praise is fitting 


30 And he sets the sedro We adore and give thanks and glorify 
thee, the creator of the worlds and disposer of things created, 
the blessed Root that budded forth and sprang up OUT OF A DRY 
GROUND, even of Mary, and all the earth was filled with the 
savour of its glorious sweetness and it drove away the foul 

33 savour of heathenness from all regions by its glorious doctrine. 
We offer before thee this incense after the pattern of Aaron the 
priest who offered pure incense unto thee in the tabernacle that 
was for a time and stayep thereby THE PLAGUE from the people 


The Liturgy of the Syrian Facodites 75 


of Israel. So we beseech thee, o Lord, receive this savour of 
spices which our lowliness offers unto thee by reason of our 
sins and our offences, in the behalf of our father Adam and our 
mother Eve, in the behalf of the prophets and apostles, in the 
behalf of the just and righteous, in the behalf of the martyrs 5 
and confessors, in the behalf of the fathers and orthodox doctors, 

in the behalf of the monks and cenobites, in the behalf of the 
holy mother of God Mary, in the behalf of orphans and widows, 

in the behalf of the distressed and the afflicted, in the behalf of 
the sick and oppressed, in the behalf of all who have spoken 10 
and charged us to remember them in prayers to thee, o Christ 
our God, and in the behalf of the living and the dead and the 
repose of their souls in the heavenly Jerusalem. And glory and 
worship we will send up to thee, o my Lord, and to thy Father 
and to thine Holy Spirit now and at all times for ever. Amen 15 


He burns incense and says 


To the glory and honour of the holy and glorious Trinity 
incense is set on by my hands weak and sinful 

Let us pray all of us: mercy and grace ask we from the Lord. 
O merciful Lord, have mercy on us and help us 20 


and he takes the incense and worshipping censes the midst of the table of life three 
times, which ts a type of the Father, saying 


Adoration to the gracious Father 
and the north horn he censes three times, which is a type of the Son, and says 
Adoration to the merciful Son | 25 
and the south horn he censes three times, which 1s a symbol of the Holy Ghost, 
Adoration to the living and holy Spirit 


and he ascends the step and raises the incense over the mysteries on the east side and 
says this Voice 


¥ REJOICE IN THE LORD, 0 YE RIGHTEOUS 30 
With the smoke of spices be there a remembrance to 
the Virgin Mary mother of God 
and bringing it to the west side he says 
PRAISE HIM, ALL YE PEOPLES 
With the smoke of spices be there a remembrance to 35 
the holy prophets apostles and martyrs 


76 The Syrian Rite 


and to the north side saying 


Glory be to the Father and to the Son and to the Holy Ghost 


With the smoke of spices be there a remembrance to 
the doctors and the priests and the just and the 
5 righteous 


and to the south side saying 


From everlasting to everlasting world without end 


With the smoke of spices be there a remembrance to the 
holy church and all her children 


10 and he lowers the censer in a circle over the mysteries three times and 
descends from the step saying this 


Smoke Receive, o my Lord, in thy mercy the incense of thy 
servants and be reconciled by the smoke of thy priests and be 
appeased by the service of thy worshippers and magnify thereby 

15 the remembrance of thy mother and of thy saints and of all the 
faithful departed, o Son the Christ who with thy Father and 
thine Holy Spirit art worshipped and glorified now and at all 
times for ever. Zhe seal May the just and righteous, the 
prophets and apostles and martyrs and confessors and the holy 

20 mother of God Mary and all the saints who in all generations 
have been wellpleasing unto thee, o God, be intercessors and 
suppliants unto thee in the behalf of the souls of all of us, that 


by their prayers and supplications wrath may cease from thy . 


people. And have mercy on the flock of thy pasture and make 
25 thy tranquillity and thy peace to dwell in the four quarters 

of the world and to the departed grant pardon in thy 

goodness, o our Lord and our God, for ever. Examination 

Let Mary who brought thee forth and John who baptized 

thee be suppliants unto thee in our behalf: and have 
30 mercy upon us. 


{THE LECTIONS) 


[Jf there be lessons for that day from the books of the Old Testament the 
people shall say . 


A voice 
35 {and the rest) 


The Liturgy of the Syrian Facobites 77 


Then the lessons shall be read 


{AnD THE LorpD saip uNTO Moses WHEREFORE CRIEST THOU 
...AND HIS SERVANT Moses Exod. xiv 15-31 


ALL WISDOM COMETH FROM THE LorD..... TURNETH AWAY 
WRATH Ecclus. 4 1-21 5 
THE WILDERNESS AND THE SOLITARY PLACE ....... SORROW 


AND SIGHING SHALL FLEE AWAY Is. xxxv} 


And he begins the responsory of Mar Severus 


By the prayers of Mary who brought thee forth and of John 
who baptized thee 10 


¥ I WILL MAGNIFY THEE, 0 Gop my KING, whose only-begotten 
Son who was immortal in his nature and came in 
grace for the life and salvation of the race of men and 
became incarnate of the holy and glorious pure virgin 
the mother of God Mary: he took a body without 15 
change and was crucified for us, even Christ our God, 
and by his death trampled under foot our death and 
destroyed it, who is one of the holy Trinity and is 
worshipped and glorified equally with his Father and 
his Holy Spirit 20 

Have mercy on us all. 

And they say 
Hoty art thou, o God: HOLY, o mighty: HOLy, o immortal 


who wast crucified for us: have mercy upon us 


Hoty art thou, o God: HoLy, o mighty: HoLy,o immortal — 25 
who wast crucified for us: have mercy upon us 


Hoty art thou, o God: HoLy, o mighty: HoLy, o immortal 
who wast crucified for us: have mercy upon us 
and 
Kurillison 30 


three times. 


78 The Syrian Rite 
5[ The people The priest 
The chosen apostles Vouchsafe us, o Lord God, 
{and the rest) by the intercession of thine 
holy apostles to be unmoved 
5 and immovable in the faith 


and to be stablished in their 
doctrines and by good and 
profitable works to be well- 
pleasing to thy godhead, re- 
10 joicing in thee all the days 
of our life and to the end, 
o Christ our God and the 
hope of our life and the 
saviour of our souls for ever. 
Is Amen] 


He reads the Praxis 
Beloved {WHOSOEVER BELIEVETH THAT 


© Ap eh eee eroral aot HATH 
NOT LIFE I Jo. v 1-12}. 

The people Again the prayer before the Apostle 

20 Paul the blessed apostle Accept, o Lord God, our 

{and the rest) prayers and our supplications 


which are at this time before 


thee and account us worthy | 


with purity and holiness to 
keep thy commandments and 
those of thy divine apostles 
and of Paul THE ARCHITECT 
and builder of thine holy 
church, o our Lord and our 
30 God for ever 


The deacon 


Paul the apostle : from the Epistle to {the Corinthians} 
Bless, o my Lord 


ho 


wn 


My brethren {I wouLD NOT THAT YE SHOULD BE- IGNORANT 
BBs fF 8: Spaces ABLE TO BEAR IT_ I Cor. x 1-13} 





ee a a 








The Liturgy of the Syrian $acobites 79 


The deacon 
Bless, o my Lord. 


The people 
Halleluiah and halleluiah 


OrFER TO him "[sacrifices, BRING PRESENTS 5 


CoME INTO THE COURTS OF THE LoRD AND woRSHIP him IN 
his HOLY TEMPLE: BE THANKFUL UNTO HIM AND SPEAK GOOD 
OF HIS NAME 
by whom life is bestowed 


Halleluiah]. }<e) 


The deacon The priest before the Gospel 

Bless, o my Lord Grant us, o Lord God, the 
With silence “[stand, ye knowledge of thy divine words 
hearers, for this is the holy and fill us with the understand- 
Gospel which is being read. ing of thine holy Gospel and 
Brethren, haste ye and hear the riches of thy divine gifts 
and acknowledge the word and the indwelling of thine 
of the living God] Holy Spirit and give us with 
joy to keep thy commandments 
and accomplish them and fulfil 20 

thy will and to be accounted 

worthy of the blessings and 

the mercies that are from thee 

now and at all times 


hot 
nm 


The priest 25 
Peace be to you all 
The people 
And with thy spirit 
The priest 
The holy Gospel of our Lord Jesus Christ, the life-giving 3 
Gospel of {Luke} the apostle who preached life and salvation 
to the world 


) 
(@) 


The deacon 
BLESSED IS HE THAT COMETH IN THE NAME OF THE Lorp 


80 The Syrian Rite 


The priest 
In the time therefore of the dispensation of our Lord and our 
God and our Saviour Jesus Christ, the Word of the living God 
who was incarnate of the virgin Mary, these things were done 
The deacon 
We believe and confess 
The priest 
{AND AS THE PEOPLE WERE IN EXPECTATION......IN THEE 
I AM WELL PLEASED S. Luke tit 15-22} 
And peace be to you all 
The people 
And with thy spirit 
This prayer 


10 


To our Lord Jesus Christ be our praise and our thanksgiving 

1s and our blessing for his lifegiving word to us, and to his Father 

who sent him for our salvation, and to his living and holy Spirit 
who giveth us life, now and at all times for ever. Amen, 


(MASS OF THE FAITHFUL) 
(THE PRAYERS) 
20 And he sets the sedro of the Entrance 


Let us pray all of us: ask we mercy and grace from the Lord. 
O merciful Lord have mercy on us and help us 
Prumion *{With the operation of good works and noble and 
holy thoughts and the pleasant savour of the true faith and the 
25 firstfruits of the gifts of glorious immortal lives be we accounted 
worthy to offer to THE HIGHPRIEST OF OUR CONFESSION, EVEN 
Jesus Christ, a holy and righteous sacrifice for that he of him- 
self hath MADE PURIFICATION OF our SINS and redeemed the 
world by his sacrifice: whom befitteth glory and honour — 
30 and worship at this time of the celebration of the divine 
eucharist and at all times} 
Sedro of the entrance *{O Christ who art God the pee 
and the possessor of all, the redemptive breath of the worlds, 
pure immortal chrism and pleasant savour that never dieth, the 











The Liturgy of the Syrian Facobites 8i 


sweet and pleasant savour, the knowledge of thee filleth our 
hearts and thou hast vouchsafed to us poor and earthly things 
to stand before thee and to hear and to minister the service 
of thy divine and unspeakable mysteries which even ANGELS 
DESIRE TO LOOK INTO. Free our souls, o Lord, from the 5 
yoke of the bondage of sin that we may live before thee with 
watchfulness of mind and fixed rules of conversation all the 
days of our lives and come to a blessed end and to life everlast- 
ing, wherefrom troubles and lamentations and groanings are 
moved far off: through thy grace and the goodpleasure of thy 10 
Father blessing and blessed, who sent thee to save us, and 
shrough the operation of thy Spirit allholy and good and 
adorable and lifegiving and consubstantial with thee now 
and at all times for ever} 


Fle continues 15 


From God may we receive pardon of offences and remission 
of sins in both worlds for ever. Amen 


And he adds 
Peace be to you all 
The people 20 
And with thy spirit 
The priest 
May the pardon of the Son of God be bestowed on our souls 
and on the souls of our fathers and of our brethren and of our 
masters and of our teachers and of our departed and of all the 25 


aithful departed, children of the holy church, in both worlds for 
aver. Amen 


And he burns incense and makes three crosses on the censer and says 


Let us answer and say Hoprgly is the holy Father, horkly is 
he holy Son, horkly is the living and holy Spirit, who halloweth 30 
he incense of the sinner his servant, sparing and having 
mercy on our souls and on the souls of our fathers and of our 
orethren and of our masters and of our teachers and of our 
Jeparted and of all the faithful departed, children of the holy 
church, in both worlds for ever and ever. Amen. 35 


G 


82 The Syrian Rite 


<THE CREED) 
The deacon 


Sophia and Proschomen 
The priest begins 
5 °[each of the faithful shall say I believe and the priest shall say We believe | 


I believe *[in one God the Father almighty maker of heaven 
and earth and of all things visible and invisible. And in one 
Lord Jesus Christ the only Son of God, who was begotten of 
the Father before all worlds, light of light, very God of very 

10 God, begotten and not made, and equal in substance to his 
Father: by whom all things were made: who for us men and 
for our salvation came down from heaven and was incarnate of 
the Holy Ghost and of the virgin Mary mother of God and was 
made man and was crucified for us in the days of Pontius Pilate 

15 and suffered and died and was buried and rose again the third 
day as he willed and ascended into heaven and sat down at 
the right hand of his Father and he shall come again in glory 
to judge the quick and the dead: of whose kingdom there is no 
end. And in one Holy Ghost who is the Lord, the quickener 

20 of all things, who proceedeth from the Father, and with the 
Father and with the Son is worshipped and glorified, who spake 
by the apostles and the prophets*. And in one church apostolic 
catholic and glorious’: I acknowledge that there is one baptism 
which is for the remission of sins and I look for the resurrection 

25 of the dead and the new life in the world to come. Amen.| 


{THE LAVATORY) 
And he washes the tips of his fingers in water and says 

Wash away, o Lord God, the foul pollution of my soul and 
cleanse me with thy sprinkling of life that in purity and in 
3° holiness I may be accounted worthy to go in to the holy of 
holies, thine holy and hallowing house, and without defilement 
to handle thine adorable and divine mysteries, that with pure 
conscience I may offer unto thee A LIVING SACRIFICE that may — 
be WELLPLEASING UNTO thy godhead and like unto thy glorious 

35 sacrifice, our Lord and our God, for ever. 


a Bodl. MS. Marshall 327 f. 182: prophets and apostles 
» 7b. holy catholic and apostolic 


The Liturgy of the Syrian Facobites 83 


Again he asks for forgiveness and says 
My brethren and my masters, pray for me that my sacrifice 
be accepted. z: 


And he bows down before the table of life and prays this prayer in silence 
and says 


O holy and glorious Trinity, have mercy upon me: o holy 
and glorious Trinity, forgive me my sin: o holy and glorious 
Trinity, receive this offering from my weak and sinful hands. 
O God, in thy mercy make rest and good remembrance on 
thine holy and heavenly altar for thy mother and for thy saints 
and for all the faithful departed. O God, pardon and remit in 
this hour the sins of thy sinful servant and help my weakness 
which crieth unto thee at all times and by the prayers of thy 
mother and of all thy saints, o God, in thy lovingkindness 
pardon and remit the sins of them of our blood, our fathers and 
our brethren and our masters and of him for whom and in the 
behalf of whom this sacrifice is offered 

here he mentions whomsoever he will. 


And he ascends the step and kisses the throne and begins the Kurdbho 


The Annaphura of Mar James the brother of our Lord 


{THE KISS OF PEACE) 
First the prayer before the Peace 
O God of all and Lord, account these our unworthy selves 
worthy of this salvation, o thou lover of men, that pure of ALL 
GUILE AND all HYPOCRISY we may greet one another WITH 
A KISS HOLY and divine, being united with the bond of love 
and peace: through our Lord God and Saviour Jesus Christ 
thine only Son our Lord through whom and with whom to 
thee is fitting glory and honour and dominion with thy Spirit 
allholy and good and adorable and lifegiving and consubstan- 
tial with thee now and ever and world without end 
The people 
Amen 
The priest 
Peace be to you all 
The people 
And with thy spirit 
G2 


oe 


os 


ce) 


_ 


5 


25 


30 


84 The Syrian Rite 


The deacon 
Give we the Peace 
The people 
Account us worthy, o Lord. 


5 {THE INCLINATION > 
The deacon 
Let us bow down our heads before the Lord 
The people 
Before thee, o Lord 
10 The priest 
Thou who alone art a merciful Lord, send thy blessings on 
them that bend their necks before thine holy altar, o thou that 
DWELLEST ON HIGH AND YET REGARDEST THE THINGS THAT 
ARE LOWLY, and bless them: through the grace and mercies 
15 and love towards mankind of Christ thine only Son through 
whom and with whom to thee is fitting glory and honour and 
dominion with thy Spirit allholy and good and adorable and life- 
giving and consubstantial with thee now and ever and world 
without end 
20 The people 
Amen, 


{THE PRAYER OF THE VEIL) 
The priest 


O God the Father who for thy great and unspeakable love 

25 towards mankind didst sEnp thy Son INTO THE WORLD tO BRING 
AGAIN THE SHEEP THAT WAS GONE ASTRAY, turn not away thy 
face from us who offer this fearful and unbloody sacrifice: For 
WE TRUST NOT IN OUR OWN RIGHTEOUSNESS BUT IN THY MERCIES. 
We intreat therefore and beseech thy goodness that this mystery 
30 which is administered for our redemption be not for judgement 
unto thy people but for the wiping out of sins and for forgive- 
ness of trespasses and for thanksgiving unto thee: through the 
grace and mercies and love towards mankind of thine only Son 
through whom and with whom to thee is fitting glory and honour 








The Liturgy of the Syrian Facobites 85 


and dominion with thy Spirit allholy and good and adorable 
and lifegiving and consubstantial with thee now and ever and 


world without end 
The people 


Amen. 5 


€ANAPHORA) 
The deacon 
Stand we fairly 
The people 
Mercies, peace, {a sacrifice of praise) 10 
{THE THANKSGIVING) 
He makes the annaphura to flutter and says 
THE LovE oF Gop the Father anp THE GRACE *[oF the only- 
begotten Son AND THE FELLOWSHIP and descent or THE HoLy 
GHOST BE WITH YOU ALL, my brethren, evermore] 15 
The people 
And with thy spirit 
The priest 
The minds and hearts of all of us be on high 
The people 20 
They are with the Lord our God 
The priest 
Let us give thanks unto the Lord with fear °[and worship with 
trembling | 
The people 25 
It is meet and right 
The priest: g¢hontho 
It is very meet right fitting and our bounden duty to 
praise thee, to bless thee, to celebrate thee, to worship thee, to 
give thanks to thee the creator of EVERY CREATURE VISIBLE 3° 


AND INVISIBLE 
T ‘litho 

whom THE HEAVENS AND THE HEAVENS OF HEAVENS PRAISE AND 

ALL THE HOSTS OF THEM, THE SUN AND THE MOON AND ALL 

the choir of THE STARS, THE EARTH AND THE SEA AND ALL 35 


on 


10 


20 


dS 
eye 


30 


86 The Syrian Rite 


THAT IN THEM IS, THE HEAVENLY JERUSALEM, THE CHURCH ~ 


OF THE FIRSTBORN THAT ARE WRITTEN IN HEAVEN, ANGELS 
archangels princedoms POWERS THRONES DOMINATIONS VIR- 
TUES above the world, heavenly armies, the cherubin with 
many eyes, and the seraphin with six wings and witu Two of 


their wings THEY veil THEIR FACE AND WITH TWAIN THEIR | 


FEET AND WITH TWAIN THEY DO FLY one to another, with 
unceasing voices and unhushed theologies, a hymn of victory 
majesty and EXCELLENT GLORY with clear voice hymning, and 
crying and shouting AND SAYING 
The people 
Hoty HOLY HOLY MIGHTY LorD Gop oF SABAOTH 
of the GLory and honour of whose majesty 
heaven and EARTH ARE FULL 
Hosanna in the highest 
BLESSED IS HE THAT came and COMETH 
IN THE NAME OF THE LorD 
HoSANNA IN THE HIGHEST 
The priest: g¢hontho 
Even as in truth thou art holy, KING OF THE WORLDS and 
giver of all holiness, and holy also is thine onlybegotten Son 
our Lord and God and Saviour Jesus Christ and holy also is 
thine Holy Spirit who SEARCHETH ALL THINGS, even THE DEEP 
THINGS oF thee, Gop and Father. For holy art thou all- 


sovereign almighty terrible good, of fellowfeeling and especially © 


as touching thy creature: who madest man out of earth and 
gavest him delight in paradise: but when he transgressed thy 
commandment and fell thou didst not pass him by NOR FORSAKE 
him, o good, but didst chasten him as an exceeding merciful 
father: thou calledst him by the law, thou didst lead him by the 
prophets and Last oF ALL didst sEND thine ONLYBEGOTTEN SON 
INTO THE WORLD that he might renew thine image : who, when 
he had come down and been incarnate of the Holy Ghost and 
of the holy mother of God and evervirgin Mary and CONVERSED 
WITH MEN and done all things for the redemption of our race 
Telitho 


and when he was about to accept a voluntary death for us 


sinners, himself without sin, IN THE SAME NIGHT IN WHICH HE 


—————s ee ee 








The Liturgy of the Syrian Facobttes 87 


WAS DELIVERED UP for THE LIFE and salvation OF THE WORLD 
TOOK BREAD on his holy spotless and unpolluted hands and 
showed it to thee, God and Father, and when he had Given 
THANKS + HE BLESSED >K hallowed *>h BRAKE AND GAVE TO HIS 
DISCIPLES and holy apostles sayinc Take, EAT of it: THIS IS MY 
BODY WHICH FOR you and for many IS BROKEN and given for 
the remission of sins and for eternal life 

The people 

Amen 

The priest 
And LIKEWISE also THE CUP AFTER HE HAD SUPPED when he 
had mixed with wine and water HE GAVE THANKS >] BLESSED >] 
hallowed > AND GAVE TO HIS DISCIPLES and holy apostles sayING 
TAKE, DRINK YE ALL OF IT: THIS IS MY BLOOD OF THE NEW 
TESTAMENT WHICH FOR YOU and FOR MANY IS SHED and given 
FOR THE REMISSION OF SINS and for eternal life 


The people 
Amen 
The priest 
Do THIS IN REMEMBRANCE OF ME: FOR AS OFTEN AS YE EAT 


THIS BREAD AND DRINK THIS CUP YE Do proclaim my DEATH and 
confess my resurrection unTIL I coME 
The people 
Thy death, o Lord, ‘[we commemorate and thy resurrection we 
confess and thy second coming we look for, and we ask of thee 
mercy and compassion and we implore the forgiveness of sins. 
Thy mercies be upon us all]. 


(THE INVOCATION > 
The priest 
Commemorating therefore, o Lord, thy death and thy resur- 
rection on the third day from the tomb and thine ascension into 
heaven and thy session at the right hand of God the Father and 
as well thy second coming fearful and glorious wherein thou 
SHALT JUDGE THE WORLD IN RIGHTEOUSNESS, when thou shalt 
RENDER TO EVERY One ACCORDING TO HIS DEEDS, we offer thee 
this fearful and unbloody sacrifice that THoU DEAL NOT WITH US 


I 


b 


5 


° 


5 


on 


88 The Syrian Rite 


AFTER OUR SINS, 0 Lord, NEITHER REWARD US AFTER OUR 
iniquities, but after thy leniency and thy great and unspeakable 
love towards mankind BLot out the sins of us thy servants who 
intreat thee. For thy people and thine inheritance intreat thee 
5 and through thee and with thee the Father saying 
The people 
Have Mercy *[upon us, 0 Gop the Father aLmicuty, have 
mercy upon us] 
The priest 
to We too, o Lord, receiving thy grace, *[weak and sinful, thy 
servants, give thanks unto thee and praise thee for all things 
and by reason of all things] 
The people 
We glorify thee, ‘[we bless thee, we worship thee, we believe 
15 in thee: we pray thee be propitious, o Lord God, have mercy 
upon us and hear us] 
The deacon 
In silence and fear *[stand and pray. The peace and tran- 
quillity of God the Father of us all be with us. Cry we 
20 and say we thrice Kurillison Kurillison Kurillison] 
The priest: g¢hontho: the Invocation of the Holy Ghost 
Have mercy upon us, God the Father almighty, and send upon 
us and upon these gifts set before thee thine Holy Spirit the Lord 
and the lifegiver who shareth thy throne, God and Father, and 


25 shareth the kingdom with the Son, who is of one substance and - 


coeternal, who spake in the law and the prophets and thy new 
testament, who descended in the likeness of a dove upon our 
Lord Jesus Christ in the river Jordan, who descended upon the 
holy apostles in the likeness of fiery tongues 

30 The priest 
Hear me, o Lord: *[hear me, o Lord: hear me, o Lord,] and 
have mercy upon us: [and may thy holy and living Spirit, 
o Lord, come and descend upon me and upon this oblation] 

The people 
35 Kurillison 
The priest: telitho 

that coming down he may make of this bread the lifegiving 
body > the redeeming body >] the heavenly body »& the body 


OE ee a 


PST Pe CS sae SS 


The Liturgy of the Syrian Facobites 89 


which sets free our souls and bodies, the body of our Lord 
God and Saviour Jesus Christ for the remission of sins and 
eternal life to them that receive. Amen 

The people 

Amen 5 

The priest 
And the mixture that is in this cup the blood of the new 
testament > the redeeming blood > the lifegiving blood > the 
heavenly blood which sets free our souls and bodies, the blood 
of our Lord God and Saviour Jesus Christ for the remission of 10 
sins and eternal life to those who receive it. Amen 

The people 

Amen 

The priest 
That they be to all who receive of them the hallowing of souls 15 
and bodies, fruitfulness in good works, for the confirmation of 
thy holy cuurcu which thou hast FOUNDED UPON THE ROCK of 
the faith AND THE GATES OF HELL SHALL NOT PREVAIL AGAINST 
1T, delivering it from all heresy and from every STUMBLINGBLOCK 
of THEM THAT DO iniquity EVEN UNTO THE END OF THE WORLD: 2° 
by the grace and mercies and love towards mankind of thine only 
Son through whom and with whom to thee is fitting glory and 
honour and dominion with thy Spirit allholy and good and 
adorable and lifegiving and consubstantial with thee now and 
ever and world without end 25 

The people 

Amen, 


{THE INTERCESSION ) 
®[The deacon The priest: g’hdntho 


Bless, o Lord Wherefore we offer unto 30 
Let us pray and beseech our thee, o Lord, this same fear- 
Lord and our God at this ful and unbloody sacrifice for 
great and dread and holy these thine holy places which 
moment for our fathers and thou hast glorified by the 
rulers who are over us this manifestation of thy Christ 35 
day in this present life and and especially for the holy 


10 


cn 


20 


30 


35 


90 


tend and rule the holy 
churches of God : the vener- 
able and most blessed mar 
NV our patriarch: and for 
mar JV metropolitan with the 
residue of the metropolitans 
and venerable orthodox 
bishops let us beseech the 


The Syrian Rite 


Sion the mother of all 
churches: and for thine holy 
church which is in all the 
world: grant her, o Lord, 
the rich gifts of. thine Holy 
Spirit 

Remember also, o Lord, our 
pious bishops who RIGHTLY 


divide for us THE WORD OF 
TRUTH: especially the fathers 
our patriarchs mar JV and our 
bishop. Grant them, o Lord, an honourable old age: for a long 
time preserve them TENDING THY PEOPLE in all piety and 
holiness 

Remember also, o Lord, this honourable presbytery which is 
here and in every place and the diaconate in Christ and the 
residue of all the ministry and every order of the church 

Remember also, o Lord, my lowliness whom all unworthy as 
I am thou hast accounted worthy to call upon thee. REMEMBER 
noT the sins of My yourH and mine ignorances BUT AFTER THE 
MULTITUDE OF THY MERCIES THINK THOU UPON ME: for IF THOU 
WILT BE EXTREME TO MARK iniquity, o LorD, WHO may endure 
before thee? 
purify me and where sIN ABOUNDETH THERE let thy GRACE 
MUCH MORE ABOUND ; : 

Remember also, o Lord, those from among our brethren who 
are cast into bondage and are in prison and in exile, them that 
are sick and ill and them that are oppressed and vexed oF EVIL 
SPIRITS 

Remember also, o Lord, the air and the rains and the dews 
and the fruits of the earth: BLESS THE CROWN OF THE YEAR 
WITH THY GOODNESS, for THE EYES OF ALL hope in THEE AND 
THOU GIVEST THEIR food IN good SEASON: THOU OPENEST 
THINE allsufficing HAND AND FILLEST ALL THINGS LIVING WITH 
good WILL 


Lord} 


fF elitho 


And aditver’ us, o Lord God, from all oppression and wrath 
and straits and all hurt and opposition of wicked men and from 


FoR WITH THEE Is propitiation: visit me and _ 


i ee a 


ae 








The Liturgy of the Syrian Facobrtes 


QI 


all force and violence of devils and from every scourge sent from 
thee, o God, which is brought upon us by reason of our sins 
and preserve us in the orthodox faith and the keeping of thine 
holy lifegiving commandments, us indeed and all that are 
accounted worthy to stand before thee and to wait for the rich 5 


mercies which come from thee: 


for thou art a God that taketh 


pleasure in mercy and to thee we offer up glory and to thine 
only Son and to thy Spirit allholy and good and adorable and 
lifegiving and consubstantial with thee now and ever and world 


without end 


The people 
Amen 


°[The deacon 
Again then we commemorate 
all our faithful brethren true 
christians who have before 
bidden and charged our 
humility and our weakness 
to remember them in this 
hour and at this time: and 
for all who have been cast 
into all manner of grievous 
temptations and take refuge 
in thee, o Lord, the mighty 
God, and for their salvation 
and their visitation by thee 
speedily: and for this city 
preserved of God and for 
the concord and advance of 
the faithful inhabiters there- 
of that they be exercised in 


virtue let us beseech the 
Lord | 


The priest: gehontho 

Again vouchsafe to remem- 
ber those who stand with us 
and pray with us, our fathers 
and brethren, and those who 
remain : 

Remember also, o Lord, 
those who have charged us 
to remember them in our 
prayers to thee our God and 
to each one grant, o Lord, 
this request which has respect 
to their salvation 

Remember also, o Lord, 
those who have offered the 
offerings at thine holy altar 
and those for whom each has 
offered and those who have 
wished to offer and could not 
and those who are in anyone’s 
mind and those who are now 
mentioned by name 


Telitho 
Remember, o Lord, all those whom we have mentioned and 
those whom we have not mentioned : according to the greatness 
of thy reconciliation afford them the joy of thy salvation, receiving 


Io 


_ 
> 


25 


30 


35 


fe) 


15 


20 


30 


35 


Q2 


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 


® [The deacon 


Again then we commemorate 
all faithful kings and true 
christians who in the four 
quarters of this world have 
founded and _ established 
churches and monasteries 
of God: and for every 
christian polity, the clergy 
and the faithful people, that 
they be exercised in virtue 
let us beseech the Lord | 


The priest: g¢hdntho 

Remember, o Lord, our re- 
ligious kings and queens: LAY 
HOLD UPON SHIELD AND BUCK- 
LER AND STAND UP TO HELP 
them, subdue unto them all 
their enemies and them that 
fight against them, THAT WE 
MAY paSS A PEACEABLE AND 
QUIET LIFE IN ALL GODLINESS 
AND humility 


Telitho 


For THOU art AN HOUSE OF REFUGE of salvation and an help- 
ing power and a victorious leader of all them that call unto thee 
2, and hope in thee, o Lord, and to thee we offer up glory and to 
thine only Son and to thy Spirit allholy and good and ador- 
able and lifegiving and consubstantial with thee now and ever 


and world without end 


The people 
Amen 


®[ The deacon 


Again then we commemorate 
her who is to be called 
blessed and glorified of all 
generations of the earth, 
holy and blessed and ever- 
virgin blessed mother of 


The priest: g¢hintho 
Forasmuch then, o Lord, as 
thou hast the power of life and 
of death and art a God of mer- 
cies and of love towards man- 
kind, vouchsafe to remember 
all those who have been well- 


The Liturgy of the Syrian Facobites 93 


God Mary: and with her pleasing unto thee since the 
also let us remember the world began, holy fathers and 
prophets and apostles and forefathers, prophets and apos- 
evangelists and preachers tles and John the forerunner 
and martyrs and confessors and baptist and S. Stephen 5 
and blessed John Baptist chief of deacons and first of 
messenger and forerunner martyrs, and the holy and 
and the holy and glorious glorious mother of God and 
mar Stephen chief of dea- evervirgin Mary and all saints 
cons and first of martyrs. Io 
Let us therefore remember 

together all the saints: let 

us beseech the Lord] 


and telitho 


We ask of thee, o Lord great in mercies, who makest possible 15 
things impossible, unite us to the blessed church, number us 
with that church, give us a place through thy grace among THE 
FIRSTBORN WHICH ARE WRITTEN IN HEAVEN. For for this cause 
we too remember them that they too while they stand before 
thy lofty tribunal may remember our misery and poverty and 20 
may offer unto thee with us this fearful and unbloody sacrifice 
for the care of them that live and for the assurance of us who 
are miserable and unworthy, and for the repose of all them that 
have fallen asleep aforetime IN THE BELIEF OF THE TRUTH, our 
fathers and brethren. By the grace and mercies and love towards 25 
mankind of thine only Son, through whom and with whom to 
thee is fitting glory and honour and power with thy Spirit — 
allholy and good and adorable and lifegiving and consubstantial 
with thee now and ever and world without end 


The people 30 
Amen 
®[The deacon The priest : g¢hintho 
Again then we commemorate Remember also, o Lord, our 


those who among the saints holy bishops who have gone to 
have aforetime fallen asleep their rest aforetime, who inter- 35 
in holiness and are at rest preted for us the word of truth, 
and have kept undefiled the who from James the archbishop 


FS ee a ee ae ee en ie) Che 4 Sale, Oe ee ee oe 
. : 2 a eet ae s i - z 


94 The Syrian Rite 


apostolic faith and delivered and apostle and martyr even 
it to us: and those of the to this day have preached to 
three pious and holy and_ us the orthodox word of truth 
ecumenic synods we pro- in thine holy church 
5 claim, to wit of Nicaea and 
of Constantinople and of 
. Ephesus: and our glorious 
Godbearing fathers and_or- 
thodox_doctors James the 
io =brother of our Lord, who 
was apostle martyr —and 
archbishop, Ignatius, and 
Dionysius, Athanasius, Basil, 
Gregory, Timothy, Eusta- 
15 thius, John; but most chiefly 
Cyril who was a tower of 
the truth, who expounded 
the incarnation of the Word 
of God, and mar James 
20 and mar Ephraim eloquent 
mouths and ‘pillars of our 
holy church, and them also 
that before them, with them 
and after them kept the one 
25 orthodox and uncorrupted 4 
faith and delivered it to us: 3 
let us beseech the Lord] 


and telitho 











the luminaries and teachers of thine holy church, even them that 
30 HAVE FOUGHT A GOOD FIGHT OF FAITH, who have carried thine 
holy NAME before THE GENTILES AND KINGS AND THE CHILDREN 
oF IsRAEL: by whose prayers and supplications grant thy peace 
to thy church. Their doctrines and their confessions confirm in 
our souls, speedily destroy heresies which trouble us and grant to 
35 us to STAND BEFORE thy dread JUDGEMENTSEAT WITHOUT SHAME. 
For thou, o Lord, art holy and dwellest in the holy place and 
art the perfecter of the saints and to thee we offer up glory and 














{ 


I ee a see ee, Sa ec ee ea ee Ne ee ee a ea ent Ee eee ee 
. ee a Per, a o . o 


The Liturgy of the Syrian Facobites 95 


to thine only Son and to thy Spirit allholy and good and 
adorable and lifegiving and consubstantial with thee now and 
ever and world without end 


The people 
Amen 5 
6 (| The deacon The priest: g¢hdntho 
Again then we commemorate Remember, o Lord, the or- 


all the faithful departed who thodox presbyters who have 
from this holy altar and this gone to their rest aforetime, 
town and this place and from deacons subdeacons singers 1° 
all places and quarters have readers interpreters exorcists 
departed, the departed who monks anchorets hearers per- 
in the belief of the truth petual virgins and seculars 
have aforetime fallen asleep who have fallen asleep afore- 
and are at rest and have time in the faith in Christ and 


rl 


5 





attained unto thee, o GoD, those for whom each _ has 
lord OF SPIRITS and OF ALL offered and those whose es- 


FLESH. Let us pray and in- tate each has kept in mind 
tercede and beseech Christ 





Pd 


our God who hath received 20 
their souls and spirits unto 
himself to vouchsafe them in 
his great mercies pardon of 
offences and remission of 
sins and to bring us and 
-them to his heavenly king- 
dom 
Together let us cry and say 
thrice Kurillison Kurillison 
Kurillison } 30 
and telitho 
O Lord, Lord Gop oF spirits and OF ALL FLESH, remem- 
ber, o Lord, those whom we have mentioned and those whom 
we have not mentioned, who have passed from this life in the 
orthodox faith. Rest their souls and bodies and spirits, deliver 35 
them from eternal punishment to come and vouchsafe to them 
delight Iv THE BosoM oF ABRAHAM and of Isaac and of Jacob, 
where THE LIGHT OF THY COUNTENANCE visiteth, whence PAINS 


25 


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 
38 . The people 
And with thy spirit 











The Liturgy of the Syrian Facobttes 





97 


The priest 
The mercies of THE GREAT GoD AND ouR Saviour JESUS 
CHRIST SHALL BE WITH YOU all 
The people 
And with thy spirit. 


{THE FRACTION AND CONSIGNATION ) 


The deacon says the Kathuliki 
| Bless, o Lord 

Again and again by this pure 
holy oblation and _ propitia- 
tory sacrifice which has been 
offered to God the Father 
and consecrated and accom- 
plished and consummated 
by the descent of the living 
Holy Ghost: for our father 
the illustrious priest who 
offered and consecrated it, 
for the altar of God whereon 
it is celebrated, for the blessed 
folk who draw nigh and re- 
ceive it in THE BELIEF OF THE 
TRUTH and those for whom 
it is offered and consecrated : 
again more especially we are 
praying 

Behold a time of fear and be- 
hold an hour full of trem- 
bling. Those on high stand 
in fear and minister it with 
trembling: trembling is cast 
among the children of light 
and earthborn men _ feel 
it not, and from the hour 
wherein pardon is brought 
nigh sinners flee away. 


H 


The priest breaks and signs saying 


Thus truly did the Word of 
God suffer in the flesh and was 
sacrificed and broken on the 
cross: and his soul was severed 
from his body, albeit his god- 
head was in no wise severed 
either from his soul or from his 
body >« And he was PIERCED 
IN HIS SIDE WITH A SPEAR > 
AND THERE flowed thereout 
BLOOD AND WATER A PROPITIA- 
TION FOR THE WHOLE WORLD > 
and his body was stained there- 
with >& and for the sins of the 
circle of the world > the Son 
died upon the cross & And his 
soul came and was united to 
his body and he turned us from 
an evil conversation to the good 
and BY THE BLOOD OF HIS CROSS 
HE RECONCILED and united and 
knit HEAVENLY things with 


To 


15 


the things of EARTH and the 30 


people with the peoples and 
the souls with the body. Anp 
THE THIRD DAY HE ROSE AGAIN 
FROM the sepulchre and he 
is one Emmanuel and 
not divided after the union 


iS 35 


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 
ic uplifts it to heaven 
My blessed lady Mary, beseech 
with us thine onlybegotten 
that he be appeased through 
thy prayers and perform 
15 mercy on us all 
Look, o Lord, with a merciful 
eye on our father who 
stands before thine altar: 
receive, o Lord, his oblation 
20 like those of the prophets 
and the apostles 
Remember, o Lord, by thy 
grace and by thy divine 
compassion the fathers and 
25  pontiffs: may their prayer 
be a wall to us 
Remember, o Lord, our fathers 
and brethren again and our 
teachers, and us and them 
30 account worthy by thy mercy 
of the heavenly kingdom 
Remember, o Lord, them that 
are absent, have mercy on 
them that are here: give 
35 rest also to the spirits of the 
departed and have mercy 
upon sinners in the day of 
judgement 


The Syrian Rite 


indivisible into the two natures. 
Thus we confess and thus we 
believe, thus we affirm that this 
body appertains to this blood 
and this blood to this body 


Another, of mar Jacob the doctor 


O Father oftruth, behold thy ~ 


Son the sacrifice which propi- 
tiates thee: receive this one 
who died for me and may I be 
forgiven through him.  Be- 
hold, take this offering at my 
hands and be reconciled unto 
me and remember not against 
me the sins which I have com- 
mitted against thy sovereignty. 
Behold his blood poured out 
upon Golgotha by wicked men 
and pleading for me: for its 
sake receive my petition. As 
great as are mine offences, so 
great are thy mercies: if thou 
shouldst weigh them, thy mer- 
cies would be heavier in the 
balance than THE MOUNTAINS 
that are WEIGHED of thee. 
Look upon the sins and look 
upon the offering for them, for 
the offering and the sacrifice is 
greater far than the sins: be- 
cause I sinned thy beloved 
bore the nails and the spear: 
his sufferings are enough to 
reconcile thee and by them 
may I live. Glory be to the 
Father who delivered his Son 
for our salvation and worship 


° 











Lhe Liturgy of the Syrian Yacobites 


The departed who are severed 
from us and have passed 
from this world, grant rest, 
o Christ, to their spirits with 
the righteous and the just: 
be thy cross a bridge to them 
and thy baptism a covering : 
thy body and holy blood 
a way to lead them to the 
kingdom 

May we be accounted worthy 
to lift up everlasting praise 
and acceptable worship from 
the midst of the sanctuary to 
the Father and the Son and 


99 


be to the Son who died upon 
the cross and restored us all 
to life and thanksgiving be to 
the Spirit who began and ful- 
filled the mystery of our salva- 5 
tion. O Trinity exalted above 
all, have mercy on us all 


Another prayer of the Fraction 

Thou art Christ the God 
who was cleft in his side on 10 
the height of Golgotha in Jeru- 
salem for us. Thou art THE 
Lams oF GoD THAT TAKETH 
AWAY THE SIN OF THE WORLD. 


the living Spirit of holiness 0 thou pardon our offences 15 
that the true God may ac- and forgive our sins and set us 
complish towards us his ©” thy right hand. 
grace and blessing, compas- 
sion and lovingkindness now 
henceforth and for ever 20 
And let us all with prayer 

beseech the Lord 

The people 

Amen |. 

(THE LORD’S PRAYER) 25 

The priest * (raises his voice|: the prayer of the Our Father which art 
in heaven 


O Gop THE FATHER OF oUR Lorp Jesus CuRIsT, THE FATHER 
OF MERCIES AND GOD OF ALL COMFORT WHO SITTEST ABOVE THE 
CHERUBIN and art glorified of the seraphin, BEFORE whom STAND 30 
A THOUSAND THOUSAND archangels, TEN THOUSAND TIMES TEN 
THOUSAND angels, hosts rational and heavenly, who hast vouch- 
safed to sanctify and perfect the offerings and gifts and perfec- 
tion of fruits which are offered to thee FOR A SWEETSMELLING 
SAVOUR by the grace of thine onlybegotten Son and by the 35 
descent of thine Holy Spirit: sanctify, o Lord, our souls and 

H 2 


100 The Syrian Rite 


our bodies that with a pure heart and with soul enlightened and 
with face unashamed we may make bold to call upon thee, o God 
heavenly Father almighty holy, and to pray and to say 
Our FATHER WHICH ART IN HEAVEN 
5 The people 
HALLOWED BE THY NAME, THY KINGDOM COME, THY WILL BE 
DONE IN EARTH AS IT IS IN HEAVEN: GIVE US THIS DAY THE 
BREAD OF OUR NECESSITY AND FORGIVE US OUR TRESPASSES AS 
WE FORGIVE THEM THAT TRESPASS AGAINST US AND LEAD US 
10 NOT INTO TEMPTATION BUT DELIVER US FROM EVIL 
The priest 
YrA, o Lorp our GoD, LEAD US NOT INTO TEMPTATION which 
we are not able to bear BUT MAKE WITH THE TEMPTATION also 
A WAY OF ESCAPE THAT WE MAY BE able TO BEAR IT, and 
I5 DELIVER US FROM EVIL: by Christ Jesus our Lord through whom 
and with whom to thee is fitting glory and honour and dominion 
with thy Spirit allholy and good and adorable and lifegiving 
and consubstantial with thee now and ever and world with- 


out end 
20 The people 


Amen. 


(THE INCLINATION > 
The priest 
Peace be to you all 
25 The people 
And with thy spirit 
The deacon 
Let us bow down our heads unto the Lord 
The people 
30 Before thee, o Lord our God 
; The priest 
To thee thy servants bow down their heads awaiting the rich 
mercies which come from thee. Send, o Lord, the rich blessings 
which come from thee and SANCTIFY Our SOULS AND BODIES AND 
35 SPIRITS that we may be worthy to partake of the body and blood 











The Liturgy of the Syrian Facobttes IOI 


of Christ our Saviour: by the grace and mercies and love 
towards mankind of Christ Jesus our Lord with whom thou art 
blessed and glorified in heaven and on earth with thy Spirit all- 
holy and good and adorable and lifegiving and consubstantial 
with thee now and ever and world without end 5 
The people 
Amen 
The priest 
Peace be to you all 
The people 4 
And with thy spirit 
The priest 
THE GRACE of the holy Trinity uncreated and eternal and 
consubstantial BE WITH YOU ALL 
The people 15 
And with thy spirit. 


{THE ELEVATION) 
The deacon 
Give we heed in fear 
The prest 20 
The holies to the holies 
The people 
The one Father is holy, the one Son is holy, the one Spirit 
is holy 


and the priest "(raises the paten and elevates it and setting it down he raises the 25 
chalice also and elevates it: and after the elevation he holds them up, the paten 
in his right hand and the chalice in his left, crosswise over the tablitho and\ says 


The one holy Father be with us RK Amen. The one holy 
Son be with us K Amen. The one holy Spirit be with us 
BR Amen. Blessed be the name of our Lord in heaven and in 30 
earth forever Rk Amen. 


5 


Io 


15 


20 


35 


30 


35 


TO2 


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 mysteres and 
takes the spoon and places it on the 
chalice and comes down in front of the 
altar and bowing before the table of life 

prays these prayers 

Vouchsafe me, o my Lord, to eat 
thee in holiness and by the eating of 
thy body may my lusts be driven away 
and by the drinking of thy cup of life 
may my passions be quenched and by 
thee may I be accounted worthy of the 
pardon of offences and the remission 
of sins, o our Lord and our God, for 
ever. Amen 

Another 


Vouchsafe us, o Lord God, that our 
bodies be made holy by thy holy body 
and our souls made radiant by thy pro- 
pitiatory blood and may it be for the 
pardon of our offences and for the 
remission of our sins, o our Lord and 
our God, for ever. Amen 


Another 


Vouchsafe us, o Lord God, to eat 
thy holy body and to drink thy pro- 
pitiatory blood and may we be heirs 
in thine heavenly kingdom with all 
who have been wellpleasing to thy 
good will, o our Lord and our God, 
for ever. Amen 


And he ascends the step and when he 
has taken the coal from the chalice in the 
spoon he says 


Thee I am holding who holdest the 
bounds, thee I am grasping who order- 
est the depths, thee, o God, do I place 
in my mouth: by thee may I be de- 
livered from the fire unquenchable and 
be accounted worthy of the remission 
of sins like the sinful woman and the 
robber, o our Lord and our God, for 
ever. Amen 





The Liturgy of the Syrian Facobstes 103 


his living blood that thereby When he partakes he says 


we may gain pardon = The propitiatory coal of the body 
4 ‘ and blood of Christ our God is given 
Halleluiah and said Halle- to a sinful servant for the pardon of 


luiah offences and for the remission of sins 5 
Worshipped and glorified be in both worlds for ever and ever. 
the Father andthe Sonand 4™* 
the Holy Cost from ever: | ° And when he drinks from the chalice 
; a h 
lasting and world without Aerts 


‘ By thy livi lifegiving bl 
Rak < tes finn be glory]. y thy living and lifegiving blood 10 


which was poured forth on the cross 
may my offences be pardoned and 
my sins remitted, o Jesus Word of 
God who camest for our salvation, for 
ever and ever. Amen. 15 


And when he communicates a priest 
with the spoon he says 


The propitiatory coal of the body 
and blood of Christ our God is given 
to an illustrious priest or a modest 20 
deacon or an Antonian monk and then 
and steward of God for the pardon of 
his offences and the remission of his 
sins. His prayers be with us. Amen. 


And the pnest takes the paten in his right hand and the chalice in his left and 25 

comes from the right side to the left and as he turns to the right and as the 
mysteries are going forth he says 

From thy propitiatory altar let there come down pardon for 
thy servants, o Son of God, who came for our salvation and 
shall come for our resurrection and the renewal of our race 30 
for ever 

and he continues 

Stretch forth, o Lord, thine invisible right hand and bless the 
multitude of thy worshippers which receives thy glorious body 
and blood for the pardon of offences and for the remission of 35 
sins and for confidence before thee, o our Lord and our God 


and when he comes down from the step he says 


The love of the GREAT Gop our Saviour JESUS CHRIST be 
upon the bearers of these holy things and upon the givers of 
them and upon the receivers of them and upon all who have 40 


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 isthe the remission of sins for ever 
cup which our Lord mixed And he that receives says 
on the wood of the cross. Amen. 
10 Draw nigh, ye mortals, drink 
of it for pardon of offences. 
Halleluiah. And to him be 
praise of whom his flock 
drinks and wins purity. | 
15 And turning to the right he says 


Glory to thee, glory to thee, glory to thee, o our Lord and 
our God for ever. O our Lord Jesus Christ, let not thy holy 
body which we have eaten and thy propitiatory blood which we 
have drunk be unto us for judgement and for vengeance but for 

20 the life and salvation of us all: and have mercy upon us. 


{THANKSGIVING} 
And as the mysteries are being covered the deacon says 


Stand we all fairly, after etc) 
The people 
: We give thanks unto thee 

The priest 
We give thanks unto thee, o Lord our God, and especially 
give thanks unto thee for the abundance of thy great and un- 
speakable mercy and love towards mankind, o Lord, who hast 
30 accounted us worthy to partake of thine heavenly table. Con- 
demn us not by reason of the reception of thine holy and immacu- 
late mysteries but preserve us, 0 good, in righteousness and 
holiness that being worthy to partake of thine Holy Spirit we 
may find A porTION and a lot and AN INHERITANCE with all THE 
35 SAINTS who have been wellpleasing unto thee since the world 
began: by the grace and mercies and love towards mankind of 








The Liturgy of the Syrian Facobttes 105 


thine onlybegotten Son through whom and with whom to thee 
is fitting glory and honour and dominion with thy Spirit allholy 
and good and adorable and lifegiving and consubstantial with 
thee now and ever and world without end 
The people 5 
Amen. 


(THE INCLINATION) 
The priest 
Peace be to you all 
The people 10 
And with thy spirit 
The deacon 
Let us bow down our heads unto the Lord 
The people 
Before thee, o Lord our God 15 
The priest 
O Gop, WHO ART GREAT and marvellous, who didst Bow 
THE HEAVENS AND COME DOWN for the salvation of the race of 
the sons of men: turn thee unto us in thy mercies and pity and 
BLESS thy PEOPLE and preserve thine inheritance that in very 20 
truth and at all times we may glorify thee who alone art our 
TRUE Gop, and God the Father who begat thee and thine Holy 
Spirit now and at all times for ever 
The people 
Amen. 25 


{THE DISMISSAL > 
The deacon 
Bless, o Lord 
The priest 
Bless us all, preserve us all, protect us all, show us all the 30 
way of life and salvation and from the mouths of us all let 
there ascend praise to thy majesty, o Lord of us all. Yea, 


_ o Lord, and all the faithful who have taken part in this eucharist 


bee 


: which was brought in and uplifted and set in its place on this 


106 The Syrian Rite 


holy altar, may God who accepted the offerings of the holy 
fathers himself accept their offerings and vows and tithes, and 
bless them that are afar off and protect them that are nigh 
and grant rest and a good memorial to their dead and a blessed 
5 hope and preservation to their living. 
Finished is the Annaphura of the holy and Godbearing mar James the brother 
of our Lord. His prayers be with us. 


The priest places his right hand upon the throne and says this commendation 
and makes three crosses on the people saying 

10 Depart in peace, brethren and beloved, whilst we commend 
you to the grace and mercy of the holy and glorious Trinity 
with the viaticum and the blessing which ye have received from 
the propitiatory altar of the Lord, those afar off and those that 
are nigh, the living with the dead, saved by the victorious cross 

15 of the Lord, stamped with the sign of holy baptism, that it may 
be a propitiation for your offences and may remit your short- 
comings and may give rest to the spirits of your departed. And 
may I the weak and sinful servant be favoured and helped by 
the helps of your prayers, brethren and masters, for ever. 

20 Amen. 


{THE ABLUTIONS) 
The priest worshipping shall say the prayer 

By the offering which we have offered this day the Lord God be appeased 

and his elect and holy angels, and may he make rest and good remembrance for 

25 his mother and for his saints and for all the faithful departed and especially for 
him for whom and in the behalf of whom this offering has been offered this day 

Another 

Thy sacred and holy mouth, o my Lord, hath promised and said on this 
wise Whoso EATETH MY BODY AND DRINKETH MY BLOOD and BELIEVETH IN ME 
30 DWELLETH IN ME AND I IN HIM AND | WILL RAISE HIM UP AT THE LAST DAY. And 
to us, o Lord, who have eaten thy holy body and drunk thy propitiatory blood, 
let it not be for judgement, for vengeance nor for condemnation nor for accusa- 
tion to me and to thy faithful people but for the pardon of offences and for the 
remission of sins and for a blessed resurrection from the house of the dead and 

35 for boldness before thy fearful judgementseat, o our Lord and our God for ever. 


And wiping up the body he says this psalm 


Tue LorpD IS MY SHEPHERD THEREFORE CAN I LACK NOTHING: HE SHALL 
FEED ME IN A GREEN PASTURE 


and the rest {of Ps, xxiit) 











The Liturgy of the Syrian Facobrtes 107 


And wiping the paten with the purificator he says 

If there be a member remaining if remaineth to thy knowledge which created 
the world and if there be a member remaining the Lord be its keeper and 
forgiving and propitious unto me. 

And when he ministers the chalice he says 5 

WHAT REWARD SHALL I GIVE UNTO THE LORD FOR ALL THE BENEFITS THAT 
HE HATH DONE UNTO ME? I WILL RECEIVE THE CUP OF SALVATION AND CALL 
UPON THE NAME OF THE Lorp: I WILL PAY MY VOWS ALSO UNTO THE. LoRD 


With the sign of mar James 


O Son of God, who by his immolation saved the guilty, by thy living sacrifice 10 
dispel my passions and heal mine infirmities. Good is he that came and they 
pierced his side on Golgotha. By the blood and water that flowed therefrom 
quench thou my thirst 
And when he drinks from the deaconess the wine that has been mingled he says 

THEY SHALL BE SATISFIED WITH THE PLENTEOUSNESS OF THY HOUSE AND I5 
THOU SHALT GIVE THEM DRINK OF THY PLEASURES AS OUT OF THE RIVER: 
FOR WITH THEE IS THE WELL OF LIFE 

and the rest (of Ps, xxxvt). 
And when he ministers his hands he says 


The living fire of the glorious body and blood of Christ our God quench the 20 
flame of the fire and the dread and vehement torments from my members and 
from the souls and bodies of the faithful departed who have put thee on By 
WATER AND THE Spirit, and do thou call and set them on thy right side at the 
last day as thou hast promised, o our Lord and our God 

When he ministers his fingers, first of his right hand three times, he says — 25 

Let my fingers rehearse thy praises and my mouth thy thanksgiving. By the 
nails in thy hands and thy feet, by the spear which pierced thy side pardon me 
mine offences and my sins 

and when of the left hand, he says 
Keep me, o Lord, from all deceitful men and let thy right hand help me and 30 
from wicked works preserve me for ever. Amen. 
And when he drinks the deaconess he says 
THEY SHALL BE SATISFIED WITH THE PLENTEOUSNESS OF THY HCUSE 
, {and the rest) 
And wiping the chalice with a sponge he says 35 
(In mar Ephraim) 

Wipe away, o Lord, with the sponge of thy mercy all mine offences, and the 
‘sins which I have committed before thee pardon in thy lovingkindness, o king 
Christ who givest us life, whose holy mysteries I have ministered. Vouchsafe 
‘Me with the just who have loved thee and with the righteous who have desired 40 
thee to serve thee, o my Lord, in thine heavenly kingdom which is everlasting, 
continually, o my Lord, and amen now and always for ever. 

: 







108 The Syrian Rite 


And he washes his hands and says 
Bre THOU MY JUDGE, O LorD, FoR I HAVE WALKED INNOCENTLY 
and the rest {of Ps. xxvt) 
And he wipes his hands and says 
5 BRING UNTO THE LORD, 0 YE MIGHTY, BRING YOUNG RAMS UNTO THE LorD 
and the rest (of Ps. xxix). 


And he sets the sedro of the departed 


First the prumion Let us all pray: let us ask mercy and grace from the 
Lord. O merciful Lord have mercy on us and help us. Glory be to him who 
10 by his death hath abolished our death and by being sacrificed for us hath made 
propitiation for all the children of Adam, the Good unto whom we shall be 
brought and whom we will glorify at this time and in all feasts and times and 
hours and seasons and all the days of life now and always and for ever 


Sedro Thou that quickenest the dead and makest them that are buried to 
15 rise again, do thou receive, o my Lord, the souls of these thy servants whose 
commemoration we are this day accomplishing. Make them to dwell, omy Lord, 
IN THE blessed MANSIONS OF THE FATHER’S HOUSE WITH ABRAHAM AND Isaac 
AND JAcoB thy FRIENDS and with all the faithful and the saints who sleep in 
thine hope. Quicken them, o Lord, and set them at thy right hand and let thy 
20 mercies abound upon us all. And we will all of us send up glory and thanks- 
giving unto the holy Trinity now and always and for ever. He continues From 
God and the rest. The voice: O our Lord Jesus Christ Let not thy body and — 
thy blood which we have received be unto us for judgement and for vengeance, 
o my Lord, but for the pardon of trespasses and for remission and for standing © 
25 at thy right hand, halleluiah, with boldness. And thou shalt give them drink of 
thy pleasures as out of a river May thy body, o our Lord, which we have 
received and thy living blood which we have drunk in faith be a bridge and | 
a passage whereby we may be delivered from fire and from hell, halleluiah, and 
may inherit life. Glory Let not the hands which have spread out their palms . 
30 and received from thee the earnest, o Son of God, be drawn back at the judge- 
ment at the last day through the fierceness of the flame, halleluiah, yea by thee 
may they be stretched forth. Fyrom everlasting On the height of the tree on 
Golgotha our Saviour heard the voice of lamentations of the dead and he was 
moved and came down and brake the yoke of death from the necks of the 
35 buried, halleluiah: he comforted them. The smoke A sweet savour, o Lord, to 
thy servants and thine handmaids be this offering which we offer unto thee for 
them this day. May thy goodpleasure, o my Lord, be thereby appeased, and” 
give them rest in thy mercy. Examination If by the blood of beasts Moses” 
gave life to Reuben who sinned, how much more shall the faithful departed be 


40 pardoned by the living sacrifice that is sacrificed for them : 
4 







And he says 
Kurillison Kurillison Kurillison 





The Liturgy of the Syrian Facobites | 109 


O our Lord, have mercy upon us, spare, o our Lord, have mercy upon us, o our 
Lord. Receive our service and our prayers and have mercy upon us. Glory 
be to thee, o God, glory to thee, o-Creator, glory to thee, o king Christ, who 
hast pity on thy sinful servants 

Our Father which art in heaven. 5 
And taking leave of the throne and worshipping and kissing he says 

Remain in peace, o holy and divine altar of the Lord. Henceforth I know 
not whether I shall return to thee or not. May the Lord vouchsafe me to see 
thee in THE CHURCH OF THE FIRSTBORN WHICH IS IN HEAVEN and on this cove- 
nant do I trust 10 

Remain in peace, o holy propitiatory altar of the holy body and propitiatory 
blood which I have received from off thee. May it be to me for the pardon of 
offences and for the remission of sins and for boldness before thy fearful judge- 
mentseat, o our Lord and our God, for ever 

Remain in peace, o holy altar, table of life, and entreat our Lord Jesus Christ 15 
for me that my remembrance may not cease from thee henceforth and for ever. 


The order of the Kurbono is complete without defect. 


{THE EULOGIA) 
Again the prayer for the blessing of the bread 
5. On the days of the holy fast of the XL days and on vigils after the kuddas, which ts 20 
celebrated at midday during the fast and in the evening on vigils, let blessed bread 
be distributed among the people. And for this purpose we shall insert two prayers, 
one long and the other short: wf there be not opportunity for the long one, he 
shall read the short one. Only tf the bishop be present he shall bless the bread, and 
in his absence his deputy: if neither be present, then the priest who celebrates that 25 
day or some other shall bless it. Accordingly the servant of the church must prepare 
bread, divided into a sufficient number of portions, in a plate of silver or brass or 
some other metal and present it to be blessed 
The priest] 
_ Glory be to the Father and to the Son and to the Holy 30 
‘Ghost who hath stretched out his right hand and blesseth this 
‘bread which is set upon our hands by his grace and his abun- 
‘dant mercies for ever 
[The people) 
Amen 35 
[The priest] 
O good dove and sustaining all flesh, o Lord, who civest 
food to thy servants 1N the fairness of the sEAsons, stretch out, 
-o God, thine invisible right hand, bless [>] this bread in thine 


pa aa ga a a 


110 The Syrian Rite 


holy name and cause thy satiety and thy blessing and thy nourish- 
ment and thy fulness to abide therein so that it may be to us 
and to all who receive and partake of it for the sustenance of 
the body and for the pardon and healing of the soul and for 

5 provision for the journey of the way everlasting and for thanks- 
giving and praise and for the glory of thine holy name for ever 

[The people 
Amen 
The priest) 

10 The power of the Father and of the Son and of the Holy 
Ghost come and descend upon this burc*tho and bless it. [>]: 
and upon him that giveth it and upon him that receiveth and 
upon all that have laboured and have partaken and are par- 
taking in it be the mercies of God in both worlds for ever and 

15 ever 

[ The people] 
Amen 
[Another prayer 


May the grace of the Holy Trinity come from heaven and 
20 abide upon this > > > burc*tho: and upon them that give it 
and them that receive it and them that minister it and all that 
have partaken and are partaking in it be the mercies of God in 
both worlds for ever and ever 
The people 
25 Amen 


Then the bishop shall take a piece and eat it and distribute portions to each of the 
clergy: but tf the bishop be not present then each of the priests shall take a ies: in 
his hand saying 


Grant us, o Lord God, by this burc*tho pardon of offences 


30 and remission of sins 


And the priest who takes last shall distribute to the rest of the clergy and then one of 


the deacons shall distribute the eulogia to the people}. 


Nore. P. 104 1. 23. The following, found in the Maronite text (Assemani Cod, 
iit. t.v p.213) with different opening words, seems to be the continuation of the 
deacon’s invitation: ‘ after being accounted worthy and receiving the body and 


the blood of our Saviour, the mystery and the earnest that passeth not away — 
nor faileth. Pray we then that it abide in us in purity and for our part guard ~ 
we it in integrity and holiness. To him be glory, the good Lord who hath ~ 


accounted us worthy of this spiritual gift.’ 


iat et Re 


| 
; 
| 









eae | 
SEGYPTIAN- RITE | 


















II. THE EGYPTIAN RITE 


1. Pp. 113-143. THE GREEK LITURGY OF S. MARK. The 
textus receptus (Paris 1583) as corrected by Dr. Swainson 
from Vatican. MS. graec. 1970 (The Greek Liturgies 
Cambr. 1884, pp. 2-72, codex Rossanensis xiith cent.) 
The additions are from (1) the greek passages of the 
coptic text, Assemani Cod. “iturg. eccl. univ. Romae 
1754, t. vii append.: (2) Giorgi Fragment. evangelii S. 
Johannis graeco-copto-thebaicum Romae 1789, p. 353: 
(3) the Messina kontakion of S. James (cp. Swainson 
op. cit. pp. 310-314 col. 1): (4) Dr. Swainson’s 2nd and 
3rd columns, pp. 66-69, being the votulus vaticanus (A.D. 
1207) and the back of the Messina £ontakion (xiith cent.): 
(5) the greek Egyptian S. Basil and S. Gregory in 
Renaudot Lzturg. orient. coll. Francof. ad M. 1847, t. i 
pp. 80, 113, from Paris. Bibl. nat. MS. graec. 325 (xivth 
cent.). 


2. Pp. 144-188. THE Coptic LITURGY OF S. MARK OR 
S. CYRIL. Translated from Bodl. MS. Huntingt. 360 
(copt.-arab. xiiith cent.) ff. 4-48a, 201a-204a, 53-60a, 
207a-226, 86 sq., 227-286a, 109a-117a, 286-295a 
(alternative forms being omitted). The passages in 
simple square brackets are from the Liturgies and the 
Deacon’s Manual published in Cairo in 1887: those in 
numbered square brackets from (1) Assemani ~. s.: 
(2) Bodl. MS. Marsh 5 (copt.-arab. xivth cent.). The 
lections and psalm (for the 6th day of the 7th week of 
Lent i.e. the friday before Palm Sunday) are from Bod/. 
MS. Huntingt. 26 (xiiith cent.). 


3. Pp. 189-193. THE ANAPHORA OF THE  ETHIOPIC 
‘CHURCH ORDINANCES.’ Translated from Ludolphus 
_Hist. a@thiop. comment. Francof. ad M. 1691, pp. 
324-327. 

4. Pp. 194-244. THE ETHIOPIC LITURGY OF THE APOS- 
TLES. Translated from [A] Brit. mus. MS. Or. 545 
(A.D. 1670-75) ff. 24-54, with corrections and some 
variants from [B] Or. 546 (1730-1737), [C] Or. 547 
(1784-1800), [D] Or. 548 (1855-68) and [E] Add. 16202 
(1756-1769). The text of the “zsagion p. 218 is from 
Dillmann Chrestomath. aethiop. Lips. 1856, p. 46; the 
addition on p. 242 from Fabricius Cod. afocr. nov. test. 
pars iii, Hamb. 1719, p. 250. The lections and psalm 
(for the 6th day before the Sabbath of Palms i.e. the 
friday before Palm Sunday) are from rit. mus. MS. 
Add. 16249 (modern copy of MS. of unassigned date). 





1. THE LITURGY OF SAINT MARK 


H OEIA AEITOYPIIA 
TOY ATIOY ATIOZTOAOY KAI EYATTEAIZTOY MAPKOY 
MAOHTOY TOY ATIOY TIETPOY 


CENARXIS) 
Edxy Acyopévyn év TO Stakovixg 
*O Stdkovos 
"Em! mpocevxny ordbnre 
5 tepeds 5 
Eipnyn racw 
6 Aads 
Kai r@ mvevpatt cod 
6 Sidkovos 
TIpovevéacbe 10 
& Aaés 
Kupie €dénoov, Kipie €dénoov, Kipie €dénoov 
& Se tepeds evxerar tHv edx iv Tavryy 
Evxapioroiper kal imepevyapiorodpév cor Kipue 6 Ocdc qpav 6 mathp Toy 
kypioy Kal eof Kai cwrtpoc: Aman *lHcoy Xpictoy kara mdyra kal dia mdvrov 15 
kal €v maow ri éoxémacas éBonOnoas dytehdBou mapiyyayes fads tov maped- 
Odvra xpdvov ris (wijs jpav Kal #yayes huas ws ris Gpas tavtns déiooas 
maw Tapactinal EN@MON cov én TON@ dri@ cov apeow airodvras Trev dpap- 
Tidy judy kat iacpdy mwayri rH Aa@ cov. Kali SedueOa Kal mapakadodper 
ge diravOpore dyabe dds jpiv thy ayiay jpyepav tavrny Kal Gravra Tov xpdvor 20 
THs Cais jpav émrehéoat dvauapritas peta mdons xapas byelas awrnpias Kal 


I 


114 The Egyptian Rite 


mavros dyvacpod Kal Tov cov pdBov. mavra b€ POdvoy, mavra PdBov, mavra 
metpacpdy, wacay caravikiy evépyeay, wacay movnpay avOporev émBovdry 
éxdiokov ad’ jpav 6 Oeds Kal amd ris dyias cov Kabodtkhs Kal dmoorohikis 
éxkAnoias’ Ta KaAd Kal Ta cuphéeporta Hulv émiyopnynooy kal et Ti wot Hudpromey 
€v Adyo 4} epyo 4 Kara Sidvoray od ws dyabds Kal PitdvOp@ros mapideiv 
karafiwoov Kal mH érkaTaAimHC Huas 6 Oeds Toyc éATIzONTAC Emi COI MHAE 
€ICENEFKHC HMAC €IC TIEIPACMON AAAA PYcal HMAC ATO TOY TONHPOY Kal €k TOY 
Epyeav avrov* xdpite kal olxtippois kal didavOpwmria tov povoyevods cov viod 


or 


éxpovas 
10 &” of [kai] pe® of got i AdzZa Kai TO KpATOC atv TH mavayio Kai ayaO@ Kai 
Cooma vou mvevpatt viv Kai del Kal €ic TOYC AIMNAC TON AIMNON 
& Aads 
* AMHN. 
*O tepets 
15 Eipnyn waow 
& Aads 
Kal r@ mvevpatt cov 
& StdKovos 
Ilpocevéacbe imép tov Baothéws 
20 6 Aaés 
Kupte €hénoov, Kipte édénoov, Kupie €AXénoov 
& Se tepeds Eredxerar 
Aécnota Kypie 6 Oedc 6 TantoKpatmp 6 TlatHp TOY Kyploy Kal BEoy kai 
cwThpoc AMON lHcoy Xpictoy, Sedueba Kai mapaxadodpev oe tov Bacidéa nua 
25 ev eipnvn kat AnApeia Kai Aikatocyny ScapvAakor* Kaburdrafoy aitr@ 6 Oeds 
mdvra €xOpoN Kai TOAEMION, EmMIAABOY OTrAOY Kai Bypeoy Kai ANACTHO! e€ic THY ~ 
BOoHOEIAN avrov, dds ait@ 6 Ceds vixas, eipnuka ppoveiv [pds] nuas Kal mpds 
TO dvopd gov Td dyoy ina Kal Hueis EN TH yaAnvdrnTt TOV NuEpOy aYTOY HPEMON 
Kal HCYXION BION AIAT@MEN EN TIACH EYCEBElA Kai CEMNOTHTI” xapere Kal olkrippois 
30 kal didavOparia Tov povoyevots gov viod 
éxavws 
80 od Kat ped od cot [i] Ad2Za Kai TO KpAToc odbv TO mavayi@ Kal dyab@ Kai 
(woroig cov mvevpart viv kal det Kal cic TOYC AIMNAC TON AIMNWN 
& Aads 
35 "Amin. 
“O iepets 
Elpnyn maow 
& Aads 


Kal ro mvevpate cod 





i tie hs haa 


oo 


a7 es 


Pit ite eee aan 


cn 








The Liturgy of St. Mark 115 


& Sidkovos 
IIpovevgacbe imep tov mara kal Tov emiokdrov 
g & Aads 
Kupie éhénoov, Kipie éhenoov, Kipie edenoov 
6 tepeds 5 
Aéecnota Kypte 6 Oedc 6 manToKpaTwp 6 TaTHp TOY Kyploy Kal BE0Y Kai 
C@THpoc HM@N IHcoy Xpictoy, dedueOa Kal mapaxadodper oe pirdvOpare ayabe 
roy dyiwtaroy kal pakapi@rarov kal dpytepéa yay mdamay rov 6. kal Tov 
do.@taroy émicKxoroy tov 8. ouvtnpdv cuvrnpyncoy nyiv avrovs ereat ToAXois, 
xpévots eipnvixois éxrehodyras THv bd cod eumemiorevpEerny dyiay apxLepaotvny 10 
kara 7d Gyoy kal pakdpidy wou OéAnpua, GPOOTOMOYNTAC TON AOFON THC AAHOEIAC, 
avy raow dpboddgas emoxdras mpecBuréepors Siaxdvors trodtakdvas avayvoc- 
Tats Waddras te kat Aaikois, atv mavti te wAnp@patt Ths dyias Kal pdvrns 
KaOodixns éxkAnoias, elpnynv kal wyeiay Kal cwrnpiav adrots xapifépevos’ ras 
dé edxds airav ds mowdow tmép nuav Kal pets brép adrav mpdode~at Kupre 15 
eis T6 Gytov Kal érovpamoy Kal AoyiKdy Gov bvotacrnpiov, mavra S€ €xOpdv THs 
dyias gov éxkAnoias Kabuméragov YO Toyc TOAac avT@v EN TAyel’ xdpiTe kal 
oixtippois Kal @idavOpwria Tod povoyevois vou viod 
Expovws 
d:? ov Kat pel od gol 4H AdZa Kai TO KpATOC ov TH mavayi@ Kal ayabd Kal 20 
(worog cou mvevpate viv kal del Kal €iC TOYC AIMNAC TON AIMNON 
6 Aads 
*AMHN. 


{MASS OF THE CATECHUMENS) 
{THE LITTLE ENTRANCE) 25 
*O tepeds 
Eipyyvn mwaow 
& Aadés 
Kai 76 mvetpatt ood 
& Stdkovos - 30 
"Emi mpocevxiv ordOnre 
6 Aads 
Kdpie €Xénoov 
& Se tepeds éwevxerar 
etx} Tis eiodSou Kal eis Td Ouplapa 35 
Aéomota Xpioré 6 eds jpady 6 tiv Swdexddorov Aapmrdda 
tov dddexa amoarodwy éxdreEdpmevos Kal EZaTIOcTEIAaC aYTOYC 
b ee 


10, 


116 The Egyptian Rite 


év dA@ TH KOCM@ KHPYZal Kal AIAAZaI TO EYarréAION THe BaciAeiac 
Gov Kal BEPATIEYEIN TIACAN NOCON Kal TIACAN MAAAKIAN EN T@ Aad 
\ > ’ > ‘ ’ > a ‘ > X > ” U 
KQ@L EMMYCHCAC EIC TA MPOCOTIA AYTMN Kal €l7T@V AYTOIC A&Bete 
TInefma Arion Tov mapadKAnTOV" AN TINWN AdieTe TAC AMAPTIAC 


> 


AMEWNTAI AYTOIC, AN TINDN KPATEITE KEKPATHNTal’ OUT@S Kal 
S43 ~ Q t4 4 > a , SES", lod 
ep pas tods mepieactnkéras Sovdovs gov ev TH eicidw Tijs 
iepoupyias tatrns émiokémovs mpeaBurépovs Stakédvous ava- 
yvooras ddTas Te Kal Aaikods ody TavTl T@ TANPOpate THs 
ES ~ ‘ 3 ~ > ? 4 tA € ~ 
ayias Ka0oduKns Kal amoorToAlKhs eExkAnoias’ picat npuads 
Kidpie amd dpads xal xatdpas kal dd dvabéparos kal decpod 
kal adhopicpod Kal éx THs pepidos Tod dvytixepévou Kal Kaed- 
PICON Hav Ta xEeiAn Kal Tiv Kapdiay dd TANTOC MOAYCMOY 
Kal dad mAcHC padioypriac iva év KaBaps Kapdia Kal Kabapo 
I & 2 4 X ig ~ > 2 ‘ > ' 
guvedort mpoopépwpév cot Td Oupiapa Todro cic dcmHN EYWAIAC 
Kai eis dheoiv dpapTi@v hudv Kal mavTds Too Aaod cour xapitt 
kal olkrippois Kat giravOpwria tod povoyevois cou viod 
éxpovas 
dv 08 Kal pel ob col 4 Adza Kai [10] Kpdtoc adv TO Tavayio 


S 


Kai ayal@ Kai (wore cov mvedpart viv Kai del Kal eic 


20 TOYC AIBNAC TON AIONODN 


bd 
ce 


30 


& Aads 
*AMHN, 

“O Sidkovos 
"OpOot 

Kal WadAovow 76 
‘O povoyevns Lids kat Adyos Tod Ocod 
aO0dvaros bmdpxov 
KatradeEduevos Sia THY hueTepay cwrnpiav 
capKobjvat 
éx THs aylas Oeordxov Kal devrapbévov Mapias 
atpéntas évavOpworijcas 


oravpwbels te Xpiort 6 Oeds Oavdtw Odvatrov Twarhoas 


ee ere wy OU 





RO I ie eh ee: 


a 


~< 
= 


en nace 


‘The Liturgy of St. Mark 117 


eis ay THS aylas TpLddos 
, ~ \ ‘ gh SD Pape A 4 
ovvdogagouevos 7G Ilarpi cai to dyiw Tvedpari 
caoov nas 


kal ylverat 4 elcoSos tod evayyeAlov. 
Kai Aéyer & StdKovos 5 
"Eni mpocevxiy ordOnre 
& tepevds 
Eipnyvn wéow 
6 Aads 
Kai 76 rvetpartt cot 10 
& Stdkovos 
"Eni mpocevyny ordOnre 
6 Aaés 
Kipie €Xénoov 
& tepeds evxerar 


15 
evx7} ToD Tpicaylou 


+. > a an 
Aéorora Kipye “Inoot Xpioré 6 ovvaidios Adbyos od 
> vA ? € ? Q ~ , \ ’ \ 
avdpxouv Ilarpés, 6 Kal’ Hpds yevdmevos Kata TIANTA yopic 
c ' > Ss 4 an 7 € Py 9? gt > @ > i » 
Amaptiac éml owrnpia rod yévous hud, 6 e€amoaTeiAas Tovs 
dylovs cov padnras Kal dmoordAovs KHpfZal Kal AIAdzZaI TO 20 
€YarréAION THC BaciA€lac wou Kal OepatreyeIN TIACAN NOCON Kall 
a U > o r . > eam,8 XN ~ lA > ’ 
TIACAN MAAAKIAN EN TM AdW TOV’ AUTOS KAL VUV déomora €Zam10- 
CTEIAON TO OC coy Kal THN AAKOEIAN COY Kal KaTavyacoy 
Toyc OmOadmoye Tic AlaNolac Wua@y els KaTavénow Tov Oeiwy 
gov Aoyiwy Kal ikdévwoov huds akpoatas abtav yevérOat Kai 25 
la 
MH MONON AkpoaTdac @AAG Kal TroIHTAC Adroy yevopuévous eis 7d 
KapTrooprical Kal Trolfical Kaptroyc AraboYc ava TPIAKONTA Kal 
EZHKONTA KAl EKATON OT@S KATAZIMOBM@MEN THC BaclAElac Tay 
ovpavav 
EK>OVwS 
c a c U 
Kal TAYY TPOKATAAABETOCAN HMAC OF OIKTIPMO! coy KUpLe 
*1é Aads 
34 7 
Kipie ehénoov, Kipie edénoov, Kipie édénoor| 


118 The Egyptian Rite 


éxovws 
od yap ef 6 edayyediopis corip Kal pidAag tdv yey Kal 
Tav copdrov hpav Kipie 6 Ocds Kai col tiv ddgav Kal rhy 
evxapiotiay Kal Tov tpicdytov bpvov dvaméuropev TG Iarpi 
sKxal To Tip kal 76 dylm Ivedpati viv Kai dei Kal els Tovs 


aiavas TOV aidvev 


“Arioc 6 QOedc, Srioc icyypéc, Srioc aOdvaros 


10 €Xénoov pas. 


(THE LECTIONS) 
Kai pera tév tprodyrov oppayifer & tepeds tov Aadv Aéyov 
Eipjvn waow 
6 Aads 
15 Kai 7 mvedpati cod 
etta 76 
II pécyopev 
O ANMOXTOAOS. 
O fMPOAOTOZ TOY AAAHAOYIA. 
20 Ot Stdkovor kata fyrov Aéyouor 
Kvpte evAdynoov 
& ftepeds Aéyer 
‘O Kiptos eddoynoe Kat ovvdiaxornoe tpiv rH abrod xdpurt viv Kal dei Kai 
eis ToUs al@vas TY ai@ver. 
25 ‘O tepeds mpd trod evayyeAtou BadAcr Ouplapa Aéywv otTws 
Ovpiapa mpoodépopey EnwmiONn Thc driac AdZHC coy 6 Beds, 
6 mpoadeEdpevos eis TO Ayiov Kai brrepoupdviov Kai voepoy gov 
Ovoiacripioy avtikatdmepov hpiv tiv xdpw tod dyiov cov 
mvevparos’ drt evAoynpévos bmdpyxes Kal col riv Obgav dvaméeu- 
30 mowev TO IIarpi kal ro Tid kai 76 dyio Tvedpart viv Kai 


+ Te, | \ > 4 IA ~ 37 
QEL KQAL ELS TOUS ALWVAS T@V ALOVOV. 


The Liturgy of St. Mark 119 


*O BSidkovos Ste péAAer eitretv Td edayyéArov Aéyer 


Ktipie edrbynoov 


& tepevs 


‘O Képws evdoyjoa Kal evicytoe Kal dkpoaras pas 


Toijoe Tov aylov abrod evayyedlov 6 On eYAorHTdc Oedc viv 5 


a) a A 
Kai dei Kal €ic TOYC aiMNaC TOV alévev, AMHN 
6 SidKovos 


? Pee: , we Re b) 4 
SrdéOnre dxovowpev Tod aylov evayyedlouv 


6 tepeds 


Eipjvn wéow 


10 


6 Aaéds 
Kai 7@ mvedpati cob 


wai Aéye. rd EYATTEAION. 


«MASS OF THE FAITHFUL) 


{THE PRAYERS) 15 


*O Stdkovos tiv cuvamThy 
1? Emi mpocevyjiy ordOnre 
IIpocetéacbe trép tHv av- 
tov’ mpoocevéacbe trrép TaV 
voootvtav' mpocevéacbe 
trip Tav dmrodjpev 
6 Aads 
Kdpie €Xénoov 
IIpocedéacbe (1) trép Tov 
dyabav dépwy Kal Tar 
Kapmav THS ys (2) brép 
Ths ouppétpou avaBdoews 
Tév twotapiov bddrev (3) 
brép Tav ayabay beTov Kal 


oTopimwv Ths yHs 


*O tepeds Eredxerar 

Tovs vocotvras Kipie rot 
Aaod cov. émiokepdpevos EN 
€AEEl Kal OIKTIpMOiC Laat 

Tovds drodnunoavras pay 20 
adedgods  pédAdovTas arrodn- 
pety év wravri Tore Karevddwoor 

éxaorov €is TOV Katpév 

(1) Tovs dyabods terods 
Kardmeprpov él rods xpi fov- 25 
Tas Kal émideouévovs témovs 
(2) Td mrordmua bdara dvéyaye 
emi TO méTpOv avT@Y KaTa THY 
anv xépwv (3) Tods Kaprovs 
Ths yns av{noov els ctrepma 30 
Kal €is BEPICMON 


5 


Io 


15 


20 


25 


30° 


I20 


6 Aads 
Kipie €Xénoov 
IIpocetEacbe brép ths cwrn- 
plas avOpdémov Kal KTnvav’ 
mpocevgacbe wrrép THS TwTN- 
plas Tod Kécpovu Kal Tis 776- 
Aews TavTns’ mpocevEacbe 
drép tev giroxpioror 

hpav Bacirێov 

& Aads 
Kipie €Xénoov 
ITpocetéacbe drrép Tey aixpa- 
Adtov' mpocev’~Eacbe rep 
Tév KolunbévTwv’ mpoced- 


£acbe 


Hpav TpoadepovT@v* mpoc- 


drép ths Ouvcias 
evEacbe trip trav OdLBo- 
2? = 4 ae 
pévov’ mpocev£acbe trrép 
Tov KaTnXoUpévwv' mpoc- 


evEaobe 
6 Aads 


Kupie édéqoov | 


The Egyptian Rite 


Tiv Bacireiavy tod dotdov 
gov dv édixaiwoas Baoiredver 
aS ~ ~ 5] } EAS oi \ 
éml THS ys & eipyvn Kai 
> U \ UJ ») 
ANAPEIA Kal AIKAIOCYNH Kal 
yarnvornte diapdrAagov 

Tiv tamewihy Kat édeeviy 
kal dirdxpiotov mobdw Tavrny 
pica adtiv 6 Oeds dd rimep@n 
TIONHPON, &7r6 ALjod Aoipod Kai 
émavactdcews eOvav as Kail 
Nineyl Tic TdAewe eceicw Ort 
EAEHMWN Kal OIKTIDMON € Kal 
> ey > \ U > ie 
apvnoikakos €T1! KaKkiac avOpe- 
Tov. od dia Tod mpopHrov 

? > a 
gov Hoaiov eimas ‘Yrepacmiad 
Ymep THc mdAEwWC TAaYTHC TOF 

“a > ay > > \ ‘ ‘ 
C@CAl AYTHN Al EME KAI Aid 
61d 


l4 ‘ ~ Ff 
deducba Kai mapakarodpév ce 


AayelA TON TIAidd moy' 


pirdvOpore dyabé Ymepdcticat 
THC TOAEWC TAYTHC AIA TOV 
padptupa 
Mépxov riv trodci~avra npiv 


kal evayyeAoTHV 
OAON THS CWTHPIACc’ XaplTL Kal 
oikTippois Kal diravOpwria Tob 
povoyevods cou viod 


éxdavws 


Ss c 


dc’ od Kai pe ob ool ii 


AdZa Kal TO KpATOC ody TO travaylo 


‘1.9 “ s ig vA ~ a \ > ‘ 
kal aya0@ Kai (wore cou mvedpati viv Kal del Kail eic TO\C 


AIMNAC TON AIMNON, 


‘O Stdkovos 


“Apéat 


kai Aéyovor tov ETIXON. 


oe, Vs 


The Liturgy of St. Mark 121 


‘O Stdkoves héyer tds yy’ 
[TI pocedgacbe brép rijs eipjyns tis dylas povns KaborArkhs 
kal adrooronKhs dpboddgou rod} Ocod éxxAnoias | 
& tepeds éredxerar 
, , c A c ‘ c \ tal ' 

Aécrrota Kypie 6 Oedc 6 TaNToKpATw@p 6 TATHP TOY KyPIoy 
HMON “lHcoy Xpicto?, dedueOa Kal mapaxadodpév oe THN €€ 
ovpavod eipHNHN BpdBeycon Taic ardvT@v hua@v KapAiaic GAAd 

\ ~ ? ? X\ eee a ¢ fo 7 
kal Tod Biov rovrou Thy eiphyny hiv ddpnoat 

116 Stdkovos 
IIpocevdéacbe trép rod apxiepéws Huay mdma aBBa Tod 6, 
Tana Kal maTpldpxov Kupiov adpxlemioKorou THs meydAns 
morews “AdeEavdpias kal tov dpO0ddéwr Huay émioKdrreov 
& tepevs] 

Tov ayiérarov kal pakaplétatoy iuav mdtrav Tov 6. Kal Tov 
dolératov Huey émioxoroy Tov 8, cuvTnpey cvvTnpnoov piv 
avTovs treat ToAXois, xpbvors elpynyiKois ExTeAodvTas THY bro 
cov éumemiorevpévny adyiav apxlepwotvny KaT& Td &ylov Kai 

iA 7 , 2 n \ ' cal > ' 
-Pakaplov cou OéAnpa, OP8OTOMOYNTAC TON AOFON THC AAHOEIAC, 
adv maow dpboddgos émioxérrois mpeoBuTépois Staxdvois w7ro- 

ro ‘ “~ ~ 
dtakovois dvayvéoTais WdATals, ody TavTi TS TANPOpaTt THS 
ig 7 > Soy ~ > ¢ 
ayias KaboXiKhs Kal dtroorToALKhs exkAnoias 

116 Stdkovos 
IIpocedEacbe trép ths aylas éxxAnoias tatbrns Kal Tov cuv- 
eXedoE@Y 1) UOV 
5 tepeds | 

Tas émicvvaywyas huav Kupie edd\b6ynoov, dds atras dxo- 

bTos Kal dveumodioras yevérOar Kata Td aytdy cov OédrAnpa’ 

~ wn ~ ~ > ~ 
oikovs evxav, oikovs evAoyl@v Huiv Te Kal Tois ped Has 
dovAos cou eis Tov aid@va Sdépnoa.  ézerépenti Kypie kal 


5 


20 


25 


AlACKOPTIICOHT@CAN Ol EXOPO! COY, yrETWCAN TIANTEC O1 MICOYNTEC 3° 


70 dvopd cov Tb &yiov Tov O€ Aadv cov Tov moTiy Kai 6p06- 


dogov evAdynaov, moinooy ad’rov eic yiAlddac Kal mypiddac Kal 


122 The Egyptian Rite 


py) Katicxton Odvaros apaprias Kab’ huey pyndé Kata tavros 
ToO aod cov’ xdpitt Kal oikrippots Kal giravOpwrig Tod 


provoyevovs cov viov 
éxdaves 
? A ‘ » S.8 A 
5 6’ ob Kal pel of col A AbZa Kal TO KpATOC ody TO Tavayio 
‘ > “~ \ “~ a“ > 
kal aya kal {woroi@ cov mvevpart viv Kal del Kal eic ToYC 
AIDNAC TON AIMNON 
& Aads 


> AMHN. 


e@ (THE GREAT ENTRANCE) 


‘O tepets 
Eipjvn réow 
& Aads 
Kai 7 wvebpatt cob 
TS & SidKovos 
Brémete py Tis Tdv KaTnXovpEevor, 
Kai WaddAovow *O tepeds BadrAcr Oupiapa eis THv 
Of as xepouBlp pvoTtKos elooSov Kal evxeTar 

Kupte 6 beds jpadv 6 NANTON ATpOc- 
AcHc Kat AECTIOZMN TACHC KTICEWC, 
mpoade&a To Ovpiapa tovro €& avakiov 
poo goovTes macav Thy Biw- xetpos mpoopepspuevoy Kal tis mapa 
cob eddoyias avras Has dgiwoov’ ov 


> 4 ‘ a “ 
eikovifovTes. Kal TH (worrol@ 


iA \ a cr 
20 Tpidd. Tov Tpladylovy Upvov 


Tikiy amobdépeOa pépiuvay aS §. 4? fe ag oa oe 

‘ sa Shot ‘ yap ef 6 dytagpos nu@y Kat Gol THY 
Tov Baoiwéa TeV bdAwY UTo0- déEav kat Thy ebxapiotiay dvaréuro- 
deEdpevor Tals dyyediKais do- pev TH Uarpi cat rh Yip xal rh dyi 


Tlvevpare viv kat det Kal eis rovs alavas 
25 patws dopupopovpmevov Taégeoty, - 


"AdAndovia, 


TOV alover, apny. 
Kai eicépxovrat ta Gyta eis 1d 
Ouciacrhpov Kal 6 tepeds edxerat oUTWS 


© 


“Arie Yyicte oBepé 6 EN Arioic 
ANatrayOmeNnoc Kupie adros pas ayia- 
4 Lea ec a “~ ~ 

gov Kal dgiwoov nas rns poBepas 
iepwovvns Kal mpoodyaye Hpas To 
tysio gov Ovotacrnpio pera TACHC 
cynelAticewe Ara@fic Kal KA@APICON 


~~ oa e “9 


eR ee 


Neh aie We 


ioe Sa 


The Liturgy of St. Mark 123 


hpavras kapdias ad TANTOC MOAYCMOY, 

* macay aicOnow movnpay éxdiwfoy ag’ 
Hpav, dylacov Tov vody Kal tiv Wuxny 
kat Ods piv tiv tay dyiev matépev 
hpav émredeiv Aatpetay pera PdBov 5 
gov éZIAACKOMENOIC TO TIPOCWTION wou 
did mravtds’ od yap ef 6 evdAoyay Kal 
ayidgov Ta ovpmavra Kat aol THY 
dd£ay kal thy edvyapioriay avarréuropev 
tT Ilarpi cal t@ Yio xai r@ dyi@ to 
TIvedpars voy kat dei kai els rovs ai@vas 
Tov aldvev. dpnv. 


{THE KISS OF PEACE) 
*O Stdkovos 
>Actracacbe AAAHAOYC [én DIA Mati brie | 15 
& tepeds edxtv Tod domacpot 
Aécrrota Kypie trantoKpdtop ovpavébev eémiBreyroy emi tiv 
> M n ege SA. , 4 ‘ ~ A ? r 4 
‘ekkAnoiav cov Kal éml mévta Tov Aaby cov Kal Tay 76 TroipmyLoy 
cov kal cacov mévras npads tovs advagiovs SovAovs cou, Ta 
- ~ lon b] 7 a Fa ey’ ‘\ \ er 
Opéupara THs ofs ayéAns, kal ddpynoa Hyiv THY ohv Eipqyny 20 
kal tiv ov aydnny kal thy ohv Bondeay Kal KaTdreprpov 
huiv THN Awpedn TOY mavayiov cov TINeyMaTOC dws EN KabapA 
KapAiA Kal CYNeldHcel draOF Actracw@mesba AAAHAOYC EN IAHMATI 
bri@, pt) €v AdAW, py €v YrroKpicel, pi) Tiy Tod aAdXoTpiov 
vs , b] \. 2» Pi 2 , ee. , 
KEKTNLEVOL Tmpoaiperty GAAG AM@MON KAI ACTIIAON, EN ENI TINEY- 25 
MATI, EN TH CYNA€CM@ THC EipHNHC Kal THC 4rATIHC EN COMA Kal 
a a b] n , A \ > ’ > a2 , n 
CN TINEYMA, EY MIA THICTEL KAD@C KAl EKAHOHMEN EN MIX EATTIAL THC 
KAHCE@C 7UOV SWS KATANTHCWMEN OI TIANTEC Eic THN Oefay Kal 
dmrépavrov oropyjv' év Xpicte Inood to xuplo jar pcb’ ob 
p Topynv’ ev XpiotG Inood ro xvpio jpav pel’ ob 
evAoyntos «ef ovv TO Tavayio Kal aya06 kal D 
yn v 74 yio Kal aya0@ Kal (womrol@ gov 30 
mvevpati viv Kal dei Kail eis Tods al@vas TéY aidver. 
Etta 6 tepeds BédAre Ovplapa A€yov 
’ ? a > , ' ‘ 3 ? ‘ 
Oymiama mpoopéperar TH OndmaTi cour avadrngdOjrw 7) 
debpueOa Ex TOY TrEVLxpOY XELpOV Hudv TGV duapTwAdY «Els TO 


124 The Egyptian Rite 


€ 2 ia 4 > > \ > U > e 4a 
Urepovpdvidy cou OvotacrHpiov cic 6cmMHN EY@dAiac, els Aacpoy 
mavTos ToD aod gov" drt coi Mpémel maoa Adz TIM Tpoc- 
Kivnois Kal evxapiotia to Ilarpi cai 76 Vid Kal 76 dyio 
7 X@p * r gt Pays 
ITvetjpart viv cai det Kal cic ToYC AIBNAC TAN AlONON, 


5 {THE CREED) 
Kai peta tov domacpov éxdwvet & Stdkovos 
IIpocpépewv xara tpémovs ordOnre. 
‘O tepeds odpayifwv rods Sickous kal Ta tornpia éxdwvet 
ITioredw eis Eva Ocdv Ilatépa mavroxpdropa Kr 
Io kal Sav Aéyy & Aabds §=kKal capkobévra ex IIvetpatos ayiov 
{5 tepeds) moet oravpiv’ Kal oravpwbévta tmép hua@v Kal wéadw 
odpayife’ Kal eis 7d IIvedpa 7d ayiov, 
*O BtdKovos 
"Eni mpocevx}y ordOnre 
15 & tepeds 
Eipivn waow 
& Aaés 
Kai 7@ rvetpart cob 
& Sidkovos 
20 IIpocedéacbe trip tov mporpepovrov 
& tepeds A€yer edxijv THs mpolécews 
Aéonota "Inoob Xpiort Kvpie, 6 ovvdvapyos Aédyos rob 
avdpxov Ilarpés kat rob dylov IIvedparos, 6 mérac dpyiepeyc, 
6 Aptoc 6 €k TOY OYpaNnoy KaTaBac Kal dnarardn &k meopac THN 
25 ZOHN HuOY, 6 Sods EavTdv AMNON ASM@MON Yep THc TOY KOcMoy 
zwfict dedueba Kal mapaxadroduév oe Képte giddvOpwre éni- 
anon TO Tpdcwmdn coy émi TON ApTov TodToy Kal émi Ta 
ToTnpia Tadra & % mavayia tpdmega brodéxerat Ol’ dyyeAdtKhs 
Aettoupyias Kal dpxayyehikhs yxopooracias Kal leparixis 
30 Lepoupyias eis onv dbgav Kal dvaxawiopoy Tov hpeTepav 
Wuxav’ xdpite Kal oixrippois Kal giravOpemia Tod povoyevods 


The Liturgy of St. Mark 125 


gov viod &:’ ob Kai pe® of cot [Fi] AdZa Kal TO Kpdtoc adv TO 

7 . a “ \ “~ 4 ~ Tae om, | \ 
mavaylo Kal dya0@ Kal (word cov mvedpatt viv Kai del Kal 
GIC TOYC AIMNAC TON AIMNWN. 


(ANAPHORA) 
{THE THANKSGIVING) 5 
“‘Opotws cal peta tiv miotw odpayifer & tepeds tov Aadv éExpwvav 
“O Kypioc Meta TANTON 
& Aads 
Kai metd tof tNeymatoc cof 
& tepevs 10 
"AN® Hu@v Tas KapAlac 
6 Aads 
“Exopev mipoc tov Kupiov 

& tepeds 
Eyyapicticamen T@ Kypiw 15 

6 Aads 

"Azion Kal dikatov 
& StdKkovos 
ITerdoare 

& tepeds dpxetar Tis dvadopas 20 
"AdnOds yap d216N éctin Kal dikatoy dovdv Te Kai TIpéTION Kal 
Tais huerépais wWuyais émwpedts 6 dn Aécttota Kypie Gee 
ITérep travtoxpdérop cé ainein ot dyveivy col evyapiorety col 
AN@OMOAOrEICOal vUKT@p Te Kal Kal Hpuépay adkararavoT@ 
orématt Kal dovynros xeldeot Kal dowwmito Kapdig, col TH 


iS} 


5 
, \ > \ ‘ x. 23 an > & ” \ » SER a 
TIOIHCANTI TON OYPANON Kal T& Ev TH OVpave@, THN Kal TA EN TH 
Yh, Paddccac THrdc WoTapovs Aiuvas Kal TANTA TA EN AYTOIC, 
\ -_ ’ x ” > IQ7 bey ‘ 2 
GOL T@® TOIHCANTI TOY ANOPOTION KAT idfav €iKONA Kal Kae 
¢ ’ ec ° 
OMOI@CIN @ Kal éxapiow THN éN Trapadeicw TpypHn’ mapaBdvra 
dé avrov oyy Yrepeisec oYAE érkaTéAiTIEc_ayabe GAAA TAAL 3q 
dvexadéow Oud vopov, éradaydynoas dia mpopyntar, advérracas 


ST PE PT ae rns 


126 The Egyptian Rite 


kal dvexaivicas Oia Tod dpikTod Kai (worroiod Kal ovpaviov 
pvotnpiov rovrov, mANTA O€ ETroiHcac dia Tic chic codiac, TOY 
MwrTdc TOY AAHOINOY, TOD povoyevods gov viod Tob Kupiov Kai 
~ \ ~ ~ > ~ nm ’ e A x > ~ ‘ 
Geod Kai cwripos juav Inood Xpicrod dt’ ob col odv abt@ Kai 
5 ayio IIvetdpar. edxapiorobytes mpoopépomev THN AOPIKHN Kal 
> 7 ' “A s UA nt , A 
dvatpaKkTov \aTpelan TavTHY Hy mporpéeper vor Kipie wdévta Ta 
+ > ‘ > a €, 2 ‘ lA ba ee S 
€Ovn Amd ANATOA@N HAIOY Kal Hexpt AYCMON, &7ro0 dpkTov Kai 
4[ wéxpt| weonuBpias, Sti méra TO GNOMA Gov EN mG&ax TOIC EONECI 
Kai EN TIANT] TOT OYMiama mpordéepEeTat TG GNOMATI TO ayi@ 
\ ' ’ b 4 ‘ 4 
10 TOU Kal BYCIA KaBapd, ErlOvala Kal mpoopopd. 
{THE INTERCESSION > 
Kai debpucOa wal mapaxadodpéev ce gpirdvOpwre ayade 
pvjocOnri Kipie ths ayias Kai poyns KabodKns Kal dirocro- 
Aikyjs éxkAnolas tis dnd yhs mepdrov péxpt TOV TIEPATWN 
15 QUTHS, MadvT@Y TOV adv Kal mdvT@Y TOV TroLmviwy goU 
‘ ~ 4 ’ a A 
THN €€ ovpavod eipHNHN BpdBeycon Talc amdvtov huey Kap- 
Aiaic GAA Kal Tob Biov rovrou Tiv eipjynv hiv ddpnoat 
Tov Baoiéa, Ta oTpatiwtixd, Tos dpyxovtas, BovAds, 
én ‘4 eae ‘ Def € “~ 2 4 Rs: 
neous, yEelTovias, ElICOAOYC KAI EZOAOYC NM@VY Ev TaTH €ipnvy 


20 KaTaKbopnoov 


> ’ 


B a lod 2 ch ‘ X\ \ > 4 ’ a 
aACIAEY TNS EIPHNHC TV O7V EIPHNHN AOC HMIN © [TANTA rap 


\ > 4 na 


ATEAMKAC HMIN]' év dpovoig Kal dydmy Ktiical fimic 6 Qedc: 
€kTOC CO¥ AAAON OYK OIAAMEN, TO GNOMA COY ONOMAZOMEN’ (@O- 
4 % A € lA ¢€ a X 8 YA tA 
troincoy Tas amdvtov huav wuxas Kal pi Karicxton Odvaros 
a5 dpaptias Kal Huav pnde KaT& mavtds Tod Aaod cov 
Tods vocodyras Kipie tod aod cov emioxedpevos én EEE! 
\ > a > ‘ ae + % + are) “~ a 
kal oikTipmoic tagcat ATécTHCON dt adbta@y Kal ad Hpdy TdcaNn 
’ ‘ ’ sy a ~ > U 3g? EB 
NOCON Kal MdAaKiaN, TO TINEYMA THS AcbEeNciac eێAacoy am 
aitav’ Tovs év paKkpols appwoThpact mpokarakepévous éfavd- 
30 OTNTOV, TOYC YTIO TINEYMATWN AKADAPTWN ENOXAOYMENOYC tacat, 
Tous év dudakais 7 év perdddos 7) Sikats 7) Karadixats 7} €v 
é£opiais 7) mixkp& Sovrcia 7 opois Karexopévovs mdvrTas 








* 


The Liturgy of St. Mark 127 


éAénoov, mavras éXevOépwoov’ Sti cy 6 GEdc HuaY 6 AYWN TOdS 
TIETTEAHMENOYC, 6 ANOPODN TOS KaTEpparMEeNOYC, 4 éAmis TOY 
ATEATIICMENDN, 1) Bondera tov aBonOjTav, 4} avdoTacis TOV 
menTaKkoTov, 6 Aiwhy Tov xEluagopévwr, 6 ExdiKos TOY KaTa- 
Tovouvpévov, maéon Wy xplotiavy OdABouévyn Kal epi- 
exouévn Ods deos, dds dveow, Sos avdrypv§w, addA Kal hudv 
Képie tas xara wouyiv vioovs tava, ras cwpartixas dobeveias 
bepdmevoov iarpt wuydv kal copdtev: émioxome dons cap- 
Kos értickeyal Kal lacat Hmdc Ora TOY COTHPIOY Coy 

Tovds dmodnpioavras huav adedpovds 7} pédAdovTas arrodnpety 
év tavti tér@ Katevddwoor eire Sid ys 7) ToTapaey 7) ALpvaev 
7) ddoimropiav 7 olovdnmote tpdmov tiv topeiay stro.obyTas, 
TavTas TavTaxod amokatdoTnoov els Aipéva evdLov, eis Aupéva 
goTHpLov, cUumAous Kal auvodoimépos av’ta@v yevécOat Karagi- 
waov, dmédos Tots oikelois attav yxalpovras yaipovoty, vytai- 
vovtas vytaivovow’ adAAG Kal huav Kvpie tiv mapemidnpiav 
tiv €v TO Bip todt@ aBrAaBH Kal adyxeluacrov péxpt Tédous 
diaptrAagov 

(1) Tods sterods dyabods mAovoiws Kardmepwov emi Tovds 
xpygovras Kal émideopévovs Témous' edppavoy Kai ANaKAINICON 
TH KataBdoe adtéy To mpdcwr0N THe rric iva én Taic cTarocin 
AYTHC EYpaNoHceTal ANATEAAOYCA 

(2) T& mworduia tdata dvdyaye emt 7d idtov pérpov avTor 
eUppavov Kai ANnakainicon TH avaBdoe adt@vy TO TMpdcwTION 
Tic rfc, TOYC a”AaKac aYTAc MEBYCON, TTAH@YNON TA PENNHMATO 
ayTHc 

(3) Tovs kapmrovs tijs yis Kupie eddbynoov, odovs Kai axe- 
patovs jpiv diatipnoov, mapdornoov Hiv avrods eis crrépma 
Kal €is OepicmON fva éN Talc cCTATOCIN ayTHc eYdpaNéHceTal 
ANATEAAOYCA 
eYAorHcon Kal viv Kdpie TON cTréanon TOY énlayToY THc ypHc- 
TOTHTOC coy dia TOYC TTWYOYC TOY Aaoy Gov, did THY yHpaN Kal 


on 


30 


e 


aft DS 


128 The Egyptian Rite 


did Tov dpdanon, Sid Tov E€vov Kai did Tov TIPOCHAYTON, bc Has 
TIANTAC TOYC EATTIZONTAC ETT! CE Kal ETTIKAAOYMENOYC TO ONOMA COY 
A v4 < X 2 \ , »” ? U ‘ ‘ 
TO aylov’ O| yYa&P OPOAAMO! TIANTON EIC CE EATTIZOYCIN Kal CY 
AIA@C THN TPOMHN aYTON EN eYKalpia, 6 AIAOYC TPODHN TIACH 
5 CAPKI TIAHPWCON Yapdc Kal eYpocyNHc TAC KAPAIAC HMON Na 
TANTOTE TIACAN AYTAPKEIAN EXONTEC TIEPICCEYWMEN eic TAN EprON 
radon ev XpicTe Inood t@ xupio huev 
_Bacide? TAN BaciAcyONTON Kal KYple TON KypleyONT@N, THY 
acihelav Tod SodAov cov Tod dpOoddfov Kai Piroxpiorou huov 
10 Baciréws dv €dtkaiwoas Baciredery él Tis ys év eipjvy Kal 
AnApeia Kal Aikaiocyny SiapirAagov' Kabuméragoyv avtT@ 6 Ocds 
mdvta éy@pOn Kal TrOAEMION evpPdALéy TE Kal addddvdov" 
émiAaBoy GtrAoy Kal Oypeof Kal ANACTHO! e€ic T7Y BOHOEIAN avTod 
kal &kYeON POMAIAN KAI CYTKAEICON EZENANTIAC TON KATAAI@- 


\ > 


15 KONTON QUTOV’ ETTICKIACON ETT) THN KE@AAHN aYTOF EN HMEpA 
TIOAEMOY, KABICON @K THC SCYOC ayTOY ET TON OPONON ayTOY, 
, > \ U > ~ ?> ‘ ¢ \ ~ £ 4 
AAAHCON EIC THN KAPAIAN G@UTOU AraAbA YTEp THS aylas gov 
KaborLKns Kal dmooroALKhs éxkAnoias Kai mavTos Tod diAo- 
xplorov Aaod ina Kal Hpels En TH yadrnvirntt ayToY HpeMon Kal 
20 HICYYION BION AldrwMEN, éN TIACH eYceBEla Kal CEMNOTHTI TH Els 
oe KaTadnpbapev 
Tav év mictes Xpiocrod mpoxexoinpévov matépwv TE Kai 
adegav Tas Wuyas dvdravoov Kipie 6 Ocds jydv prvynobeis 
TON tT ai@noc mpotrarépwy marépwv tatplapxeév mpodynTtov 
> Pd 2 € ~ 2 4 Co 7 
25 dmrooTéAwv paptipev dpordoynTav émickirov dotwv dikaiwr, 
mavrTos TINeYMaTOc év miarer XploToD TEeTEACIMMENWN Kal Ov év 
Th ofpepov huepa tHv trbuvnow troovtpeba Kai Tod dylov 
x € ~ A ~ > / ‘ > ~ a 
matpos hpov Médpxov rot dmooréAov Kai ebayyedtoTod Tob 
drodeiEavTos Huiv GAON CWTHPIAC 
30 Xaipe Keyapita@méen, 6 Kypioc meta coy’ €YAOPHMENH CY éN 
rynalZin Kal eYAorHménoc 6 Kaptidc THc KOIAiac coy Ore EreKes 
ToOTHpAa Tav Wuxav Huav 


tot 


2 a Se 
oo rene 


The Liturgy of St. Mark 129 
éxdaovos 
"Egaipérws tis mavayias dypdvrov evdoynpévns Seoroivns 
hpav Ocordkov Kai devrapbévov Mapias 
*O SdtdKovos 
Kupte edvAdynoov 
& tepevs 


“O Kypioc eyAorice: ce 7H abrov xdpitt viv Kal dei cal els rods alavas rev 
ai@vey 
& Stdxovos ta AINNTYXA TQN KEKOIMHMENQN 
& Se tepeds KAwdpevos érevyerar 


Kai robrov révrev ras yuyas dvdrravoov Séorora Kipse 6 beds 


huay ev Tals Tov dylwy cov oKnvais, EN TH BaciAeia coy, Xapl- 
(opevos avrois TA TOY ErayyeAl@v cov ayaba X dOadmOc OYK 
2 ‘ kJ > o Se \ U > Uy > 3 U 
EIAEN KAl OYC OYK HKOYCEN Kal ETT! KAPAIAN ANOPWTTON OYK ANEBH 
a ¢ U ¢ ‘ iin > a 1 oo ’ eS TL . 
8 HTOIMacac 6 Oedc Toic dram@ct TO ONOMA COY TO aylov, avToY 
pev ras Wuyads dvdmavooy Kal Bacivciac ovpavay KaTazi@con, 
jpav O& Ta TEAN THS (wns xploTiava Kal evdpecta Kal ava- 
4 60 - S do € ~ U \ a Bi A 
PapTnTa Owpnoal Kal Oos nly MEPIAA Kal KAHPON EXELY META 


_TWa4VT@V TON STIWN TOU 
veTév mpocgepsvtav Tas bvotas, Tas mpoogopds, Ta edxapio- 


Tipia mpdadeEat 6 Oeds eis Td Hytov Kal érovpdviov Kal voepov 
gov Ovaiacripioy eis TA peyéOn T&v ovpavey did THs apxay- 
yeAKis cov deiToupyias, T@v Tb TOAD Kal dAlyoy, Kpigpa Kai 
mappnota, BovAopévoy kai od éxdévT@v Kal TOV Ev TH oHpeEpov 
Hepa Tas Mporphopas mpoceveyKdvTwy, ws mporEdEEW TA AMPA 
roy Aikaioy wou “ABeA 
kai BadrAa Ouptapa 6 fepeds Kai Aéyer 

tiv Ovotay trod marpos hyov ’ABpadu, Zayapioy TO OymMiama, 
KopnHAioy Tac €AeHMOCYNaCc Kal THS yHpac Ta AYO AeTITA, Tpdo- 
defar kai adT@v Ta evxaploThpia Kal advridos adrois avTi THY 
PeapTan Ta AdOapta, avTl Tay ETtireiwN TA OYPANIa, avTl TOY 
TIPOCKAIPON TA dIGNIA 

Tov ayiratov Kai paxapidratoy mdmav Tov 6, dv mpoéyves 

K 


10 


15 


30 


wm 


CXL’ 


Bae) 


130 The Egyptian Rite 


kai *[mpodpicas| mpoxeipicacbat tiv dyiav cov Kabodixhy Kal 
admrooroAikny éxkAnolay Kal Tov do.érarov émloKorov Tov 8, Tov 
HueTEpov ouvTnpav ovYTHpnooy avrods Erect ToAXois, ypovols 
eipnvikois éxTeAodvTas avrovs tiv bd cod éumemioTevpevny 
dylav cov apxltepwotynvy Kata Td dytov Kal pakdpioy cov 
OéAnpa, SpPoTOMOFNTAC TON AGFON Thc AAHOEIAC 

> MvijoOnt 8 Kal rdv dravraxyod dpboddgwov émickdrov 
mpeaButépwy Siaxévey brrodiakévev dvayvwcTév Wadtav pova- 
(évT@y derapbévav ynpa@v Aaikav 

“\Mviodnr. Kipie ris dylas Xpicrod rod bcod huav modrews 
kal ths Bacirevotons kal THs TéAEwS Huav TadTns, TdonS 
ToAEwS Kal xopas Kal Tdv év dpO0ddéw Tictes Xpictod oikovv- 


> ~ ~ 
Tov év abrais, eiphyns Kal doparelas adtav 


15 


20 


25 


MvjcOnrt Kipte maéons wryis xpiotiavas OAtBouévns Kat 
Katamovoupéevns, €déovs Oeot kali BonOeias émideopévns, Kal 
EMLETPOPHS TAN TIETTAANHMENDN 

, , a 2 ? Pee p) A aes 

MvioOnrt Képie tév év aixpadroota dvtay ddehpav Huav 
Adc ayTOIC eic oiKTIpMoyC évavTioy mdvT@Y THY aiyMad\WTEYCAN- 
TON AYTOYC 

MvyjoOnre Képte én éd€e1 Kal OiKTIpmoic Kal Nua TOY dpap- 
TodO@Y Kal avagiov dovdwv cov Kal TAc AMapTiac Hua@Y EZAAEI'YON 
as ayabds Kal pirdvOpwros Océs 
aiMvijoOnre Kipre xai éuod rob ramewvod Kal dpaptwordod Kal 
avagiov dovAov cou Kai Tas dpaprias pov éEddeuor ds piddv- 

Pf 4 A € ~ ~ “ 4 
Opwiros Océbs, cupmdpeco St yuiv Necrovpyobot TO mavayi cov 
évémart 


Tas emiovvaywyas judy Kipie eddbynoov, tiv €idwdo- 


‘Aarpelav Tédeov Expi{wcov dws Tod Kécpov, TON CaTANdN Kal 


maoav avTov Tijv €néprelan Kal movnplay cYNTpIyON YO TOYC 
TOAAC HUG@V, TOYC EyOpoyc TAS ExkAnolas cov Kvpie ds madvtote 
kal viv TaTeIN@CON, yOpvooov adbray Thy vmepndaviay, Seifov 
avrois én Tdyel THY dobéveay adtadv, Tas émiBovdads avdTadv Kal 





ee 


The Liturgy of St. Mark 131 


4 ‘ \ DENT 2 A . ” 
Tas payyavias kal ras mavovpyias as modo. Kal huay 
ampdxrous troinoov’ éZerén0uti Kypie kal AlackopTicOHT@CcaN Oi 
> ° > c an 
€yOpoi Coy Kal yréT@CaN eEic TA OTTICW TIANTEC O1 MICOYNTEC TO 
dvopa cov TO a&ytov, Tov S& Aady cov Tov mioTov Kal dpOddogov 
‘[sroinoov| én’ e¥Aoriaic xtAlas yiMddac Kal pupias mypiddac, 5 
totobvras TO OéAnpd cov To d&yiov 
& Stdkovos 
Oi kaOjpevor dvdéornre 
& tepeds A€yer edx Hv 
Atrpwcat deopiovs, é€édov Tos ev avdyKais, meivOvTas 10 
> fo) , 0 > U 

xXoptacov, ddLryoWuyxobvras mapakddecov, TIETTAANHMENOYC ETTI- 
CTpEYON, €oKOTLCpévovs hwTayoeynoov, TemTwKéTas EyeELpor, 
CAAEYOMENOYC cTHpIZON, vevoonKéras lacat, mavtas adyaye eis 
‘ c ‘ ~ ! Fag ‘\ > ‘\ na ¢ 7 
tiv OAON THS cHTHplac, civaov Kai adrods TH ayia aov 

7 € ~ x cn > ‘ a > a € “~ > ¢ ~ 
Troinvn, Huas O€ Pfcat 4110 TAN ANOMION HudY hpoupds AUdV 15 
Kal ANTIAHTIT@P KATA mdvTa PENOMENOC. 


{THE THANKSGIVING CONTINUED) 


°O SudKovos 


Eis dvarodds Bréyvare 


kai KAiver 6 tepeds Kal etixerar 20 


6 


Xd yap ef 6 Yrepdnw mdcue Apyfic kal éZoyciac Kal AYNAME@C 
KAl KYPIOTHTOC Kal TTANTOC OGNOMATOC GNOMAZOMENOY OY MONON EN 
a 74 , > \ \ > n t \ , 

TW AIONI TOYT@ AAAA KAl EN TO MEAAONTI? GOL TIAPACTHKOYCI 
yiAlat yIAIdAeC Kal MyYplal MypidAec ayl@y arreAWN Kal apyay- 

yédov orpatiatl, col mapacrhkovet Ta AYO TildTaTad gov Za, 25 
\ ? ‘ 5 \ 4 ? \ a \ 
T& ToAvoupara xepovBin Kal Ta é~amTépvya cepadim & Aycl 
MEN TITEpyZI TA TIpOcwTA KAAYTITONTA Kal AyCl TOYC TOAAC Kal 
AYCIN imfTAMENA Kal KeKpareN ETEpoc TIPOC TON ETEpON aKaTa- 
- ra \ PJ vA 7 \ > - \ 
TavoTos oTbpuact Kal adovynrois Oeodoyias Tov Emuvikioy Kal 
, A a ~ ~ , \ 

tpiodyiov tuvov adovta Bodvra SogodoyotvTa Kekpardta Kal 30 

EK 2 


132 The Egyptian Rite 


Aéronta TH meradorperrel wou AdzH “Arioc Srioc Srioc Kypioc 
caBaw TAH pHc 6 ovpavds Kal 4 rf Thc driac coy AdzZHc 
éxpovws 
mdvrore pey madvTa oe ayidfet GAG Kal peTa TdvT@Y TOV 
€ / 7 a 4 ‘ x 7 ¢ 4 
5 oe aylagévrey dé£at déorrora Kupre kal rov jpérepov dytacpov 
adv avtois buvotyvTwy Kai AeyovT@v 
6 Aaos 
“Arioc &rioc &rioc Kypioc caBawe 
’ e 3 4 ‘ s an a ; aM ' 
TIAHPHC O OUpavos K&L H [TH THC arlac Coy AOZHC 
10 & tepeds oppayifev rd Gyo Aéyer 
TlAHpue ydp éoriw as ddnOas 6 odpavds kai A fii Thc driac 
coy AdzHC AIA THe étidaneiac TOY Kypioy Kal GEO Kal CwTHpoc 
HMO@N *lHcoy Xpictof: wAjpwcov 6 Ocds Kal tadrnv tiv bvoiay 
Tis mapa cod evAoylas Sia THs EmipoirHoews TOD Tavayiov cov 
UA e te. c ’ ‘ Q \ ‘ ¢ “~ 
15 mvevpatos: Sri avros 6 Kypioc Kal Beds Kal TramBaciAeyc pay 
"IHcofc 6 xptords TH NyKTI A Tlapedidoy EayTON YTIEp TON Amap- 
TION MON Kal Tov brép mdévtwv bhicrato Odvaroy capki 
b A “~ € 4 > ~ ~ s > / 
ovvavakAllels pera Tav dylwy avTod pabnréy Kal arrocTbAwy 
” A b] % a“ € 4 s b] , ‘ > 4 >’ ~ 
ApTON AaBON él TOV aylwy Kal dxpdvTwy kal dpdpov avrod 
20 XeLpOv, ANABASYac Eic TON OYpaNON mpods ve Tov idioy maTépa 
Oedy S& Hudv Kal Oedv T&v Sdwv, eYyYapicTHcac eYAorHcac 
€ 4 ’ , 2g € 4 \ 7 > “~ 
ayladoas KAACAC AlEAWKE TOIC Aylols Kal pakaplols GVTOU MdOH- 
TaIC Kal ArocTOAOLS EITION 
éExpovws 
25 AdBete arete 
& Stdkovos 
’Exreivare *[ oi mpecBirepor | 
; & tepeds Exadvws 
TOYTE ctl TO CMA MOY TO YTIEP YM@N KA@MENON Kal d1add6- 


30 Pevoy els Aheow apapri@v 





The Liturgy of St. Mark 133 


& Sé tepeds Ayer erevydpevos 
@CaYT@C Kal TO TIOTHPION META TO AEITINACal AABN Kal Kepdoas 
> oT Tae 2 t > \ 2 \ 4 \ \ 
€€ oivov Kai Udaros, ANaBAEyac eEic TON OYPANON pos GE TOY 
iiov matépa Oedy St hyav Kal Oedv Tay Sdwv, EYYapICTHCaC 


evrAoyjoas ayidoas wAHocas IIvedparos ayiov perédwxe rots 5 


e 


aylous Kat pakapios avtod pabnrals Kai amrooréXoLs cITT@ON 
éxpoves 
Tliere €2 aytTof TANTEC 
& SidKovos 
“Er éxreivare 
& tepeds exhavws 

nw , e tal n , ¢ “a 
ToYTd écti TO alma Moy TO THe KaINHic AIABHKHC TO YTIED YMODN 
Kal TOAAQN EKyYNOMENON Kal dtadiddpevor eic AECIN AMAPTION 

& ads 

> 

A pny 

& tepeds edxetar otTws 
TOFTO TMOleITE €iC THN EMHN ANAMNHCIN’ OCAKIC FAP EAN ECOIHTE 
TON APTON TOYTON, TIINHTE O€ Kal TO TOTHPION TOYTO, TON EpLov 
QANATON KaTarréAAeTe Kal Thy éuiy avdoraciw Kal advddnyw 
£ » ” © 2% ” 
OMOAOYVEITE AYPIC OY EAN EABOD. 
{THE INVOCATION ) 

Ton OdnaToN, Aéctrota Kypie TantoKpdtwp étroypAnie Bacred, 
TOY povoyevods cov viod Kypioy 6 Kal Oeod Kal cwripos fpaov 
, cont ~ , \ > vA \ 7 
Inood Xpiocrob katarréAAOnTec Kal THY TpLnLEpov Kal paKkaplav 
avrod éx vexp@v advdotaciv dporoyodrTes Kal Thy els ovpavovs 
dvddnwiv Kai tiv éx degidv cov rod Ocod cai Ilarpés xad- 
édpav, kal Thy Sevtépay Kal dpixriy Kal poBepav adbtod mapov- 

7 > ' 2 2 v4 BA = n \ 
giayv ATIEKAEYOMENO! EN H MEAAE! epxerbat KPINAl ZO@NTAC Kal 
NeKpoYc €N AIKAlOCYNH Kal AToAOfNal EkAcTm KaTA TA Epra 
AYTOY’ deicar Hua@v Kypie 6 Oeds Hudv* coi Ex TON cn ddpov 

ua EY 7 ‘ 7 \ lo FRI 
mpocOnkapevy év@ridy cov Kal dedueOa kal mapakadodpev oe 
pirdvOpwme dyabe éZaTdcTeEIAon €2 fyoyc ayiouv cou, €Z ETOIMOY 
KATOIKHTHDIOY COY, €K TOY aireptypdmTwv KbAT@V cou adTov TON 


5 fe) 


15 


20: 


NS 


5 


134 The Egyptian Rite 


TIAPAKAHTON, TO TINEYMA THC dAHOElac TO Srion 7d KUpLov TO 
(woody, 75 Ev vouw Kal mpopyrats Kal dmrocrédols Aadjoar, 


TO TavTaxod Tapov Kal Ta mdvTa WAnpody EnNeprofn TE avregov-— 


“a > a 
aiws ob Staxovikas Ep ods BoyAeTal Tov aylacpoy eYAOKia TH 
5 of, TO amrAody tiv dvoty, Td ToAUpEpes THY EvépyELay, THY TOV 
Oeiwy xapiopdrov mnyhv, T6 coi dpoovc.ov, Td ék cod Extropey- 
OMENON, TO ovvOpovoy THs Bacireias cov Kal Tod povoyevods 
nw fo) ~ ~ nw 3 a lol 
gov viod Tod Kupiov Kal O00 Kal cwrjpos 4pyav Inoot Xpictod* 
emide Eh Tuas kal (é£amdareirov) émi Tods &provs TovTous Kal 
10 él T& moThpia Taira 7d IIvetpd cov rd “Aywv iva adbra 
aylidon Kal TeAcLdon o$ TravTodivapos Oecéds 
éxdavas 
‘ ; x \ A 
kal Twoimon Tov bev &proy copua 
6 Aads 
> 
15 Apiy 
& tepeds Exdavas 
Q \ 4 e a a U > ~ ~ 7 ‘ 
TO O€ mToTHploy aima THC KaINHC AIAOHKHC avTod Tob Kupiouv Kai 
lo 7 a \ ’ e ~ > n ~ 
Oeod Kali owrnpos Kal MamBacikéwc ua@v Inoot Xpiorod 
& SidKovos 
20 KarénOere of didkovor, *[ovvedéacbe of rpeaBvrepor| 
& tepeds Exavws 
cA ? ~ od id > | ot - > 
iva yévovTat maow hiv Tois e€ atTayv peradrapBdvovow eis 
¢ J ~ J 4 > 4 J € 7 > 
miorlv, els vai, els tacwy, els cwppoctyyy, Eis aylacpov, eis 
émravavéwow uyxis ocoparos Kal mvedparos, eis Kolvwviay 
25 pakaplorntos zwHc aiwviov Kai ddOapciac, els dogodoyiay Tob 
mavaytov cov dvoparos, eis ddeow dpapti@y, iva cod Kal év 
TovT@ Kabes Kal év mavTi AozZacOHi Kal YMNHOH Kal driaceH 7d 
lA \ 2” ‘ 2 ” \ ’ ~ 
Tavdyloy kal ENTIMON Kal dedoEacpévoy gov GNoma ovv 'Inaod 
lal b wee a tA 
Xpiot@ kal ayio ITvedpari 
30 & Aads 
‘Qomep jv Kai éoriv [kal Eorar eis yevedy Kal yevedy Kal «is 
Tods ctumavtas aldvas Tov aldvwy, . dunv), 


—— 








The Liturgy of St. Mark 135 


{THE LORD’S PRAYER) 
- *O tepeds 
Eipjvn maéow 
6 Aads 
Kai 7@ mvedpate ood 
6 Stdkovos 
IIpocedéacbe 
6 Aads 
Kupie €Xénoov 
& tepeds edxerar Kal” éavrdv 
Océ Goris yevvijrop, zwric dpyuré, xaplros mointd, aiwviov 
Oepediwrd, yvdoews Swpodéra, codias Onoavpé, aytwovvns 
diddoKare, EYYON KabapOn doxed, Wuyxis evepyéra, 6 Tos 


a 


eAiropyyoic els oe memolBdcu Aidoyc eic A ETMOyYMOYCIN ArreAot 


TAapakyyal, 6 ANarAar@n Huds €Z AByccoy els PGs, 6 Aoye Hiv is 


> 7 , £ rf € pic > 4 > B] 
éx Oavdrov zwrin, 6 xapiodpuevos uiv ex dovdcias eis €dev- 
Oepiav, 6 Td év piv oKdros THS apaprias dia THs Tapovoias 

“~ ~ ea i “ tae. ‘ lo) 7 UA 
Tov povoyevods gov viod Avaas* attos Kal viv déorota Kupie 
dud THs éemigorrnocews Tod mavayiov cov mvebparos KaTravyacov 
ToYc OdOadmoye THc AlaNOlac Hua@y eis 7d peTadaBely axaTa- 
Kpirws THs a0avdrov Kal éroupaviov radrns Tpopjs Kal Ariacon 
Has GAOTEAEIC YyYH CHmaTI Kal TINeYMaTI iva pera TOV ayiwv 
gov pabntav Kal adrroorbdwy eitwpev col Thy mpocevyxiy Tav- 
nv To Ildrep tpav 6 & Trois ovpavois ayiacOjTw 7d dvopd 
gov, eADérm 4 Bacireia cov, yevnOytw 7d Oé&Anud cou as ev 

5] a yee ee a (2 X »/ a “~ \ B Ye \ 
ovpav@ Kai énl THs yas’ Tov dprov tuay Tov Emtovcrov dds 
huiv onpepov kai ages Huiv Ta dherrjpara hav ws Kal jpeis 
ddicpev Trois opedérais Hhuadv Kai pi) eloeveyKys huas els 

A > a! ta ~ > A ~ ~ 
TElpAaTpov GAA pica Huds amd Tov Trovnpod 
éxovws 
kal katagicov judas Séorota giddvOpwre Kipie meta tappH- 
2 a ' lod 

ciac dkaraxplras év Kabapé Kapaia, Pux7 meporiopery, averae- 


30 


136 The Egyptian Rite 


XUVT@ TrpoThTro, Hylacpévors xetAeoW ToAUaY ETIKAAEICOAI cE 
TON EN TOIC OYpanoic Aytov Ody Matépa kal A€yeuv 
& Aads 
Tlatep HmMa@n 6 EN TOIC OYpaNoic AriacOHTo TO GNOMA Coy, 
5 EABETO H BaciA€ia COY, FENHOHT@ TO BEAHMA COY WC EN OYPAN@ 
Kal ETT] THC FHc’ TON APTON HMQ@N TON ETIOYCION AOC FIMIN CHMEPON 
Kal AEC HMIN TA OEIAHMATA HMO@N WC Kal HMEIC AIEMEN TOIC 
OeElAETAIC HM@N Kal MH eiCeNerkKHc HMAC Ec TelpAacMON AAA 
pY¥cat HmM&c ATO TOY TTONHPOY 
Io & lepeds etxerar 
Nai Kypie Kdpre mi eicenérkuc fim&c eic treipacmdn AAAA 
pYcai Himdc 41d TOY TONHpOY, ofdev yap  modAAH cou edomAayy- 
via drt ov AYNAMEOA YTIENECKEIN Ola THY TOAARY Hpaov adoGE- 
vetav, GAZ TOIHCON CYN T@ TrEIlpacM® Kal THN EKBACIN TOT 


’ € “~ c deer X \ ” ~ > U a 
15 AYNACOAl MAS YTIENECKEIN’ OVD yap EAWKAC TUly EZOYCIAN TIATEIN 


wn 


\ a 


ETTANG OEWN KAl CKOPTIION Kal ETTl TACAN THN AYNAMIN TOT 
EXOpoy 


éxdaves 
@ nr > ¢ ‘ A 4 , ‘ c ’ > ‘ 7A 
OTI COY ECTIN H BaciAe€la Kal H AYNAMIC Kal F AOZA EIC TOYC AI@NAC 


20 TOV Aidvav 
6 Aads 


> AMHN. 


(THE INCLINATION) 
‘O tepevis 
25 Eipnvn méow 
6 Aads 
Kai 76 mvedpatt cod 
& BStdKovos 
Tas keparas jpav *[7@ Kupio kdivoper 
30 6 Aads 


’"Evdémiov cod Kipie| 


—_——- F 


The Liturgy of St. Mark 137 


& tepeds émevxerar 

Aécrota Kypie 6 Oedc 6 TrANToOKpAT@p 6 KABHMENOC ETT] TON 
yepoyBim Kal dogagopuevos bd Tov cepadip, 6 e€ bddérwv obpavév 
oKevdoas Kal Tois Tay doTépwy xopols Tov’Tov KaTakoopnoas, 
6 €v typioTows dowpdrous dyyédAwy cveTHTdpEVOS OTPATLaS TpOS 5 
devvdous Sogodoylas’ col éxXivaper Tov adyéva TOY uxdv Kai 
TOY copdTov hudv Td THs SovAcias mpdcyxnpa onpatlvortes Kai 
debucbd cou Tas cKxoroedeis THS duaptias épéddous x THs hua 
Oiavoias dmédkacov Kal tais tod aytov IIvedparos Oeoedéow 
avyais tov jpérepoy vodv Katagaidpuvoy bras TH yvdoet cou 10 
TANnOuvépevor dgiws perdoxopey THY TpoKElLévoy Huly ayabar 
TOU dy pdvrou odépatos Kal Tod Tipiov aiparos Tob povoyevois 
gov viod Tod Kupliov Kal Oeod Kal cwrhpos jpav Inood Xpicrod, 


ovyxopav huiv TEN cidoc dpapridv Oia Thy ToAARY Kal avegty- 


viacrév cov ayabérnra: yxdpite Kal oikTippois Kat piravOpwria 15 
TOU povoyevods aov viod 
* [éxpavas | 
dt’ of Kat weO of col 4 Adza Kal TO KpdTOC ody TO Tavaylo Kal 
ayab@ kai (woro@ cov mvetpatt viv Kal dei Kal eic ToYc 
AIDNAC TON AIWNON 20 
6 Aads 
*AMHN, 
{THE MANUAL ACTS) 
"Exogovet 6 tepevs 
Eipjvn maow 4 
6 Aads 
Kai 76 rvebpart cod 
& Stdkovos 
Mera $6Bov Ocod mpdcyopev 
& tepeds etxeTar 30 


"Arie Yyicte moBepé 6 EN -Arioic ANaTIayOmenoc Kuvpre, a&yiacov 
Y ’ 
Has TH AOrw THe oHs yApitoc Kal TH emigorrHoe: TOO mavayiov 


138 


The Egyptian Rite 


gov mvetparos: od yap elas Séorora “Arioi Ececbe StI Er@ 


a > ’ 
OPIOC EMI, 


tA c . “~ > 4 X , “a 
Kdpios 6 Oeds tpav, dxarddnnrre Océ Adye TO 


8 ‘ 2 7 - 
IIarpi cat 76 dyin IIvedpart spootcre cvvaidte kai ovvdvapyxe, 


mpoadega Tov axhparoy buvoy adv Tols xepouBin Kal cepadip 


‘ 3 2 ~ a“ p ~ 
kal map éuod Tod dyaptwdod Kal dvagiov Sovrov aov é€ 


dvatiov pov xethéwv Bodyros kai éyovTos 
5[8 Aaés] ; 
Képie éhénoov, Kuvpie édXénoov, Kivpie €dénoov 
8 lepeds Exdioves 


Ta d&yia Tos aylos 


& Aads 
Eis IIarjp dys, els Lids dys, ev TIvetpa d&yrov 


> 
eis evornta IIvevparos ayiou 


aury. 


15 


‘O tepeds odpaylfev rov Aadv Exdwve? 


‘O Kipios pera wdvrov 
6 Aads 


Kai pera rob 
& StdKkovos 
€ \ , \ 3 

20 Trép owtnpias Kal ayTi- 
Ajpeos *[ToH ayiov ma- 
Tpos nav Tod 6., mavTds 
Tob KAnpov Kal Tod ¢tdo- 
xplorov Aaod tot Kupiov 


25  denOa@pev 


& Aads 
Kipie €dénoov 
"Er 8 Kai trép owrnpias Kal 
adhécews dpapTi@v TH mpoo- 
adeAGG = UG 
tod Kupiov dendopev 


30 eveyKayTt 


TVEVLATOS TOU 


kal KAdver 6 tepeds Tov dprov kai Aéyer 
Aineite TON QOedn én TOIC 

Arioic 

kai peAiler 6 tepeds A€ywv rots mapotow 
*O Kipuos evdAoynoet kal cuvdvaKovn- 

oer Sid Tis p*[eNoews Trav dyiov Kal 

dxypavrwv kal (ooroa@v a’tod puotn- 

piov viv Kal det kal els tovs ai@vas 

auny] 

kat Aéyer & tepeds 


TaY aiwver. 


Kedevere 
& KAfjpos 
Td Ilvedpa tO Gyov Kedever Kai 
ayidger 
& tepeds 
"Idod Hylacrat Kal Tere- 


The Liturgy of St. Mark 


6 Aads 


Kidpie éXénoovr - 


Kai brép prvipns trav soley 
TAaTEpov hav Kal added Pov 


elmo@pev TadvTes  EKTEVOS 
Kipie édénoov 
& Aads 


Kupie édénoor|, 


139 


Aefwrat ‘*[kail yéyovey els 
cGua Kal aiua Tod Kupiov 
kal Oe0o0 Kal ocwripos hpyav 
kai dvadidovrat Ta adyta Tots 
ayiots 
& KAfjpos y’ 

Eis Ilatnp dytos, eis Yids Gytos, €v 

TIvedpa dyiov, apn. 


{THE COMMUNION) 


2[°O 8idKovos 
‘Ev eipjvy Kupiov Wddere] 
5[6 Aads Adyer Wadpov pv’ 
Aiveire Tov Ocdv év Trois &yiols 


> ~ 


avToo 

aiveire avtov év oTepempare 
duvépews adtod 

aiveire avrov émi tais duvac- 
Téelats avTod 

aivetre avtov Kata Td TAOS 
THS peyadrtoovyns avrTood 

aiveire attov év xm oda- 
Tiyyos 

aivetre avtov év Wadtnpio Kai 
KiOdpa. 

aiveire avrov év Tupmdve Kal 
Xop@ 

aivetre avrév év xopdais Kal 
opydve 


Kai Aéyer 6 tepeds 
« , A , 
O Kuptos pera mavreav 
6 KAfjpos 
Kal pera rov mvevparos wou 
& tepeds Aéyer 
Airés niddynoer, avr*[os nyiacey, 
> A \ > , ASS A 
autos dé é€redeiwoev, avTos Kal peta- 
6801 eis Gheow dpapriay kai eis (anv 
alonov] 
Kai peraAapBdver 6 tepeds 
ma 
edxh 
Ts kara hidavOperiap *[mapacye- 
Oeions yay Oeias xdpitos Ta dep 
npas érokpnoaper’ mpocepydoueba odv 
peta PoBov rots dyios cov pvatnpiows 
d€orora airovpevor ef te dc’ dvOpwrivny 
doOéveay nyiy mapamrar cvyyvopov 
a , ¢ A ¢ a“ 
yevod Kupte 6 Geds npar] 
G&\Xo 
6 ’ 2 o. 6: 2 Dies 
On TpoTron Emimo8el H EAaqoOC Emi 
TAC THPAC T@N YAATWN OYTMC ErITIOBE! 
H yyxH Moy TIpdc cé 0 Oedc 
41°O Stdkovos 
IIpeoBurepo mpocédere] 


(Communion of the presbyters) 


Io 


15 


20 


3° 


140 


aiveire avrov év kupPBddrols 
evn XLS 

aivetre avrov év KkupBddos 

adaray pod 

TOV 


5 7aca mMvon aiveradTo 


Képuov 
2? N S Ct“ ~ 7¢ ¢ 
Adga Ilarpt kai Tid Kai ayio 


IIvetpart 
Kai viv kai dei kai els Tovs 
apy 
kat 73 KOINQNIKON 74 fpépq]. 


10 aleovas TOV aidver, 


21°O StdKovos 
’OpOo0i peradraBérres Td Ociwv 
| 4 4 3 4 
kal axpadvrov Kal abavatov 
15 Kal gpixtav kal goBepav 
Kat émoupaviey puvotnpiov 
Tod adyiov cdparos Kal Tod 
Titov aivatos Tod peyd- 
dou apxiepéws kal Bacthéws 
20 «pay “Inood Xpicrod, abt@ 
n~ - e ~ > 
TO KaTatidocavTt huas él 
Tao EevXapLoTHOwpEV 


& Aaéds 


25Ka0 éxdotny ipépay dpvov 
> 7 4 vd 
dvaméumopév cor girdvOpere 
ért TwT?p 


4 Zz 
cages KoOopov 


par |. 


The Egyptian Rite 


516 Stdkovos 
SuvdxOnre Kat eioédOere of Staxovor 
pet’ evraBeias] 
(Communion of the deacons) 
(Communion of the people) 


kal Stav peradiSot tov KA‘jpov (7 Tov 
adv) A€yer 


Sapa &y.ov tod kupiov Kai 
Ge0od Kal owripos jpyav “Inood 
X pioroo 

kat eis TO trorhptov Aێyer 

Aipa tipiov tod Kupiov Kai 
beod Kai awrfipos juav “Inood 
X piorod, 


*(Kai peradovs Aێyer 
“Yyw@OuTt émi Toye OYpanoyc 6 Oedc 
Kai €tti TACAN THN FHN AH AOZa Coy Kal 
c ’ ia ‘ da 
7 Baotrela cov Stapévet eis rods aldvas 
Tav alaver]. 


iy Mee © 


The Liturgy of St. Mark 


14] 


(FHANKSGIVING) 


Kul pera 1d tAnp@cat A€yer & Sidxovos 


"Emi mpocevyjv ordOnre 


& tepeds 


Eipjvn waéow 


6 Aads 


Kai 7@ mvedpati cob 


& SidKovos 
II pocevéacbe *| irép rijs dgias 


peTadH eos | 
& Aaéds 


Kipie €Xénoov 

*[ITepi trav afiwbévrov pera- 
AaBeiv 
aX pavTov 


Tov aylwv Kal 


‘ 3 4 
kal d0avdtov 
kal €moupavioy pvoTnpiov 
& Aads 


Kipie €hénoov 


ITepi tis owrnpias mavtos Tob 


Aaov 
6 Aads 


Kipwe €Xénoov 
ITepi rijs miorews Kal eiphyns 
~ £ ‘4 ~ ‘ 
Ths aylas KaboArKns Kal 
bd “~ 2 4 

ATOOTOALKHS EKKANGIasS 

6 Aads 
Kupie €d€noor] 


5 tepeds evxerat tiv edxapioriav 
Eyyapictoymen coi déozrora 
’ c \ ¢€ ~ 2% A 
Kypie 6 6e0c Auavy ent TH 
peTadnpe Tav ayliwy axpdv- 
Tov abavdtov Kal érovpaviov 
gov pvotnpiayv av eéwKas Apiv 
emi evepyeoia Kal dytacue@ Kal 
r “A ~ ‘ ~ 
cworTnpia Tov Wuxa@v Kal Tov 
7 € ~ ‘ l4 4 
TopdTov huav Kai deducba Kai 
Tapakadovuev oe pirdvOpwre 
ayabe Koipte xd pica hyiv thy 
KOINWNIAN TOY aylou camaToc 
kal tof Tipiov aimatoc Tod 
fovoyevods cov viobd els miotw 
akaraicxvvTov, eis ArATTHN AN- 
’ P ‘ 
YTOKPITON, Els ANC pOVIY Beo- 
B 7 él a oO ?) X 
aeBeias, eis amroTpomy tTavTos 
évavtiov, eis mepimroinow Taev 
évToA@v cou, els epddioy (wns 
> v4 > 3 ? > , 
alwviou, els aToAoyiay evmpoc- 
dexrov Thy emt Tob goBepod 
Biparos Tob xpiaTov cou 


142 The Egyptian Rite 
éxhaovws 
& 08 Kal pe of col ti Adza kal TO KpAtoc ody TO Tavaylo Kal 
aya kai (worroim cov mvedpatt viv Kai del Kal cic TOYC AiNac 
TON AIMNWN 
5 & Aaés 
”AMHN. 


{THE INCLINATION) 
2(°O Sidkovos 
Tas xepadds tpdv emi eddroyias TO Kupiw xdivare| 
Io elra 6 tepeds orpéhetar mpds Tov Aadv Aéyov 

“Avagé péyt i 7 Ilarpi ovvdvapye 6 TO o@ Kpare Td 
péytore Kal TO Ilarpi ovvdévapye 6 TO om Kpdret Tov 

bi 7 s s , , \ \ > ‘ 
adnv oxvretoas Kal tiv Odvarov marhoas Kal TON icyypCN 
decpetoas kal Tov’ Addu éx Tdpov dvactioas TH OeoupyiKh cov 
duvdpe. kal gotiotikn alyAn THs ons apphrov OedrynTos* avros 
15 O€omora Sid THs peTadrnpews To axpdvTov cov cdéparos Kal 
“~ 7 e ? a ‘ +7 ta \ 
Tod Titov cov aiparos é£amdarteiAov Thy aiparéy aou de~iav 
Thv wAHpy evrAoylav Kal mdvras pads edrASdynoov oikretpnooy 

na 7 nA 2 ~ 

cbévwacov TH Ocikp cov Suvdéper Kal mepiehe ah Huav Thy 
KakonOn Kal dpaprdda capkikys émiOupias épyaciay, Karav- 

‘\ \ ¢ “~ > \ ~ 7 lel 
20 Yarov Tos vonTods Hudv dpOadpods THs TepiKEerpevns Copepas 
dvopias, cbvarpov pas TO TappaKkapioT@ Tov evaperTnTavT@V 
got avdd6yo’ drt did ood Kal odrv coi to Ilarpi Kal 7G 
mavaylio I[Ivedpuati mas ¥unoc mpéret TIMH KpAToc mpooKtynals 

TE Kal EYyapictia voy Kal det Kal cic TOYC AIMNAC TAN Ai@N@N. 


25 {THE DISMISSAL) 
*O Stdxovos 
Tlopeyecde EN eipHNH 
& Aaés 
"En dndmati Kypioy 


The Liturgy of St. Mark 143 


& tepeds Exgaovws 
“H drdnu tof Oeof Kat ITarpés, 4 yApic tof Tiod kypioy de 
npa@v *lucof Xpictof, H KOINWNIA Kal H Awped TOY mavarytou 
TIneymatoc en meTA TANTON Hua@v viv Kal del Kal els Tovs 
aidvas TGV aidver 5 
6 Aaéds 
"Apny. 


Ei to GNoma Kypioy eYAorHMéNon. 


{IN THE SACRISTY) 
*O tepeds etixerar év TH Stakoving Aéyov lo 
A SR , A A > a , -~ , , ‘ 
Edaxas jyiv déorora rév dyracpov ev TH perovoia Tod mavayiov GHparos Kal 
Tov Tipiov aipatos Tob povoyevois cov viod* dds jyiv riy ydpw Kal THN AwpedN 
a , 1 \ , ¢ * > , > a J S 2a 2 > 
TOY mavayiou TINeymatoc kal Pvdrakov Huds duopous ev rH Bio kal dOonyynoor eis 
‘ L4 > id \ c , \ > A , > ’ > A 
THY Tedelay aToAUTp@oLY Kal viobeciay Kal eis Tas peAOVGas aiwviovs atrodal~ 
° A \ Re” ss A c oa \ \ Y , >? , a \ 4 
eis’ ov yap «lt 6 dytacpos Nuay Kal coi thy Sdfay avaréuropev tH Tarp kai 15 
a a a ?, ~ > cal cal 
T® Vid kai ro dyiw Tvevpart viv kai del kai eis rovs aldvas tay aidvev 
& Aads 
"Auny 
& tepedts 
Elpnyn macw 20 
6 Aaés 
Kal r@ mvevpatt vod 
kat dtrohver A€ywv 
HiAdynrat 6 Oedc 0 eYAOrP@n Kal dyidfov Kal oxér@y kai Siatnpov mdvras 
: pas did ris peOéEews ray dylwy abrod pvornpiov 6 GN eyAorHToc eic Toye 25 
AI@NAC Tay al@vey. AmiN. 


4 
he 
S, 
a 
ne 
i: 5 





10 


20 


25 


2: THE LITURGH2OF: THe Verse 


JACOBITES 


INCLUDING 
THE ANAPHORA OF S. MARK OR S. CYRIL 


{THE PROTHESIS) 


(F. 4) A prayer of the patriarch Severus for the preparation of the holy altar 
of the Lord (which the priest says secretly| 


LorpD, WHICH KNOWETH THE HEARTS OF ALL, which is HOLY AND DWELLETH IN 
THE HOLY PLACE, which is alone without sin and hath power to forgive sins: 
thou art the master that knowest mine unworthiness and mine unprepared- 
ness and mine insufficiency for this thine holy service. And I have not the 
countenance to draw nigh and to OPEN MY MOUTH BEFORE THE PRESENCE OF 
THINE HOLY GLORY: but AFTER THE MULTITUDE OF THY MERCIES BE MERCIFUL 
TO ME THE SINNER and grant me to FIND GRACE AND MERCY in this hour and 
send down to me POWER FROM ON HIGH that I may begin and make ready and 
accomplish after thy goodpleasure thy holy service ACCORDING TO THE APPROVAL 
of thy will ror A SWEETSMELLING sAvouR. Yea, o our master, be with us, 
have fellowship with us in our working: bless us. For thou art the absolver of 
our sins, the light of our souls, our life and our strength and our boldness, and 
thou art he to whom we send up the glory and the honour and the worship, the 
Father and the Son and the Holy Ghost, for ever. Amen 

[He places the vessels in their places) 
A prayer after the preparation of the holy altar, to the Father 

Thou, o Lord, hast taught us this great mystery of salvation: thou hast called 
us thy lowly and unworthy servants to be the ministers of thine holy altar: do 
thou also, o our master, enable us IN THE POWER OF thine Hoty Spirit to 
accomplish this ministry, to the end that without falling into judgement In THE 
PRESENCE OF thy great GLORY we may bring thee A SACRIFICE OF PRAISE, glory 
and great comeliness in thy sanctuary. God who givest grace, who sendest 


in el sae. sae he a we 
~ 


The Liturgy of the Coptic Facobites 145 


redemption, who workest ALL IN ALL: grant, o Lord, that our sacrifice be 
accepted in thy sight, ror mine-own sins and THE IGNORANCES OF thy PEOPLE, 
and that it be sanctified according to THE Girt oF, thine Hoty Spirit: in Christ 
Jesus our Lord through whom THE GLory and the honour AND THE DOMINION 
befitteth thee with him and the Holy Ghost the lifegiver and of one substance 5 
with thee now and ever and woRLD WITHOUT END. AMEN. 


[The priest takes the Lamb: then he washes his hands and says 
THOU SHALT PURGE ME WITH HYSSOP AND I SHALL BE CLEAN: THOU SHALT 
‘WASH ME AND I SHALL BE WHITER THAN SNOW. THOU SHALT MAKE ME HEAR 
OF JOY AND GLADNESS THAT THE BONES WHICH THOU HAST BROKEN MAY Io 
REJOICE 
I WILL WASH MY HANDS IN INNOCENCY AND SO WILL I GO TO THINE ALTAR, 
o Lorp, THAT I MAY SHOW THE VOICE OF THANKSGIVING. Alleluia. 


Then he rubs the Lamb with his hand above and below and says 
Grant, o Lord, that our sacrifice be accepted s 
{and the rest as above) 

When thou offerest the oblation on behalf of any one whether alive or dead 

: thou shalt mention his name here 

Tf he be dead Remember, o Lord, thy servant Vor M and grant him a place 
of rest and refreshment and repose in the dwellings of thy saints, in the bosom 20 
of our holy fathers. And if it ts on behalf of one who is sick, then he says as 
follows Remember, o Lord, thy servant VV or M and keep him by an angel of 
peace and make him whole. And if it ts on behalf of a traveller or travellers 
he shall say Keep him by an angel of peace. 


During the circuit of the Lamb on fasts And when this is finished he shall 25 
The choir wrap the Lamb in a silk veil and raise 
{ ne tt on his head and in like manner the 
ministering deacon shall wrap the cruet 
AAAHAouLa of wine in a silk veil and raise it on his 
For THE THOUGHT OF MAN head also. And before each of them 30 
ieee Sartre tei, cares enya * deacon shall carry a lighted torch and | 
? they shall go round about the altar once 
o Lord, AND THE RESIDUE OF while he says as follows 
THOUGHT SHALL KEEP FESTI- Glory and honour unto honour and 
VAL UNTO THEE by reason of glory to the allholy Trinity the 35 
the sacrifices and the oblations, Father and the Son and the Holy 
Accept them} Ghost. Peace and edification upon the 
one only holy catholic apostolic church 
A\AHAOULG. of God. Amen. Remember, o Lord, 
those who have offered thee these 4o 
gifts and those for whom they have 
brought them and those through 
whom they have brought them: grant 
them all the recompense from heaven. 


146 The Egyptian Rite 
When the circuit ts completed according to all that has been explained, he shall 
stand in his place with his face to the east and the deacon shall stand in his place 
with his face to the west 


This is read by the deacon after the 
5 circuit of the Lamb during the signs 
AUHY OHV OHV 
Etc Tlatnp artoc: etc Ytoc 
artoc: ev TIlvevua aptov; 
QUHV 
1o EvdorHtoc Kuptoc o Qeoc etc 
TOUC GLWVAaC. OHV 
Psalm cxvt 


O PRAISE THE LORD ALL YE 
HEATHEN: PRAISE HIM ALL YE 


15 NATIONS. FoR HIS MERCIFUL 
KINDNESS IS EVER MORE AND 
MORE TOWARDS US: AND THE 
TRUTH OF THE LoRD EN- 
DURETH FOR EVER. OMHV 

20 A\AHAOULa 

The people 


Aota Tlatpi kat Yio kat TMvev- 
OTL APL 


Kat vuv Kot Get KOL ELC TOUC 


Then he shall sign both together three 
times, t.e. with three crosses When 
he has inclined to his brethren the priests 
and said to them 
Evdoricov 
they all answer him 
Do thou evAorisov 
Then he shall stand in his place with 
the deacon and make the sign upon the 
bread and the wine three times 
In the name of the Father and of 
the Son and of the Holy Ghost one 
God 
the first sign 
Blessed be God the Father almighty: 
amen 
the second sign 
Blessed be his onlybegotten Son 
Jesus Christ our Lord: amen 
the thd sign 
Blessed be the Holy Ghost the 
Comforter: amen. 
{He puts the Lamb on the paten) 
Glory and honour unto honour and 
glory be, to the allholy Trinity the 
Father and the Son and the Holy 
Ghost now and ever and world with- 
out end. Amen 


25 QLWVAC TWV GLOVOV, OANWHV 
(He pours the wine into the chalice 
AAAHAOULG. and adds thereto a little water). 
€ ENARXIS > 
And after the deacons and the singers have answered him, he shall begin 
as follows 
30 Pray 
And he shall bow his head to the priests saying 
Evdortoov 


and he shall turn himself towards the west and sign the people with the sign 
of the cross saying 


35 EtpHvH TaGtv 


The Liturgy of the Coptic Facobctes 147 


and after the singers have answered him 
Kar tw tTrvevpatt cou 

he shall say the prayer of Thanksgiving): the first prayer of the morning 

Let us give thanks unto the doer of good and the merciful, 
God the Father of our Lord and our God and our Saviour 5 
Jesus Christ: for he hath sheltered us, he hath succoured us, 
he hath kept us, he hath redeemed us unto himself, he hath 
spared us, he hath helped us, he hath brought us to this hour. 
Let us therefore pray him that he keep us in this holy day and 
all the days of our life in all peace, the almighty Lord our God_ 10 


© Stakev 


TIpocevéacee. Pray that God have mercy upon us, that he com- 
passionate us, that he HEAR us, that he receive our prayers 
and our supplications at our hands WHEN we CALL UPON 
him: that he receive the prayers and the supplications of 15 
his saints at their hands in our behalf for good at all times: 
that he account us worthy to receive from the communion of 
his blessed mystery the forgiveness of our sins 


[The priest shall say] 


Master Lord God almighty the Father of our Lord and our 2e 
God and our Saviour Jesus Christ, we give thanks to thee 
as touching all things and for all things and in all things 
because thou hast sheltered us, thou hast succoured us, thou 
hast kept us, thou hast redeemed us unto thyself, thou hast 
spared us, thou hast helped us, thou hast brought us to this 25 
hour. For this cause we pray and beseech thy goodness, 
o lover of man, grant us to accomplish this holy day also and 
all the days of our life in all peace and thy fear. All envy, all 
temptation, all woRKING oF SATAN, the counsel of evil men, the 
uprising of enemies secret and open, [he signs himself] take away 30 
from us, [he signs the people] and from all thy people, [he signs the altar] 
and from this holy place of thine: but those things that are 
good and those that are expedient supply unto us. For it is 
thou that HAST GIVEN US POWER TO TREAD UPON SERPENTS AND 
SCORPIONS AND UPON ALL THE POWER OF THE ENEMY. AND LEAD 35 
US NOT INTO TEMPTATION BUT DELIVER US FROM EVIL: in the 
grace and compassions and love towards mankind of thine only- 


L2 


148 The Egyptian Rite 


begotten Son our Lord and our God and our Saviour Jesus 

Christ: through whom THE GLory and the honour AND THE 

DOMINION befitteth thee with him and the Holy Ghost the life- 

giver and of one substance with thee now and ever and woRLD 
5 WITHOUT END. AMEN. 


A prayer over the prothesis of the holy oblation (secretly over the bread and the 
wine] when thou hast set it on the holy altar: to the Son 
Master Lorp Jesus Curist, eternal Son and Word of the 
spotless Father, of one substance with the Holy Ghost: for 
1o thou art THE LIVING BREAD WHICH CAME DOWN FROM HEAVEN 
and didst aforetime make thyself a LAMB WITHOUT SPOT FOR 
THE LIFE OF THE WORLD: we pray and beseech thy goodness, 
o lover of man, [he signs the bread) MAKE THY FACE TO SHINE 
UPON this bread, [he signs the wine} and upon this cup, which we 
15 have set upon this thy priestly table : [frst sign] bless them, 
[second sign] sanctify them, [éird sign] hallow them and change 
them, [he points with his hand to the bread] that this bread may become 
indeed thine holy body, [Ae pomts with his hand to the wine] and the 
mixture in this cup indeed thy precious blood. And may they 
20 become to us all for participation and healing and _ salvation 
of our souls and bodies and spirits. For thou art our God: 
THE GLORY befitteth thee AND THE DOMINION with thy good 
Father and the Holy Ghost the lifegiver and of one substance 
with thee now and ever and WORLD WITHOUT END. AMEN. 


25 [Then the priest covers the paten and the chalice each of them with a veil and he 
covers the whole with the prospharin. 


And he says the Absolution of the Son: he approaches the table and bows unto 
God and goes round the table and comes down in front of the altar and reads the 
absolution of the ministers while they are kneeling upon their knees: but otherwise 


30 he that is foremost among the priests shall read it, if he be present] 


A prayer of Absolution, to the Son 
Master Lord Jesus Christ the onlybegotten Son and Word 
of God the Father, who hath broken every bond of our sins 
through his saving lifegiving sufferings, who BREATHED INTO 
3 THE FACE of his saintly disciples and holy apostles SAYING 
To THEM RECEIVE AN HOLY SPIRIT: WHOSESOEVER SINS YE 
REMIT THEY ARE REMITTED UNTO THEM AND WHOSESOEVER 


i ate Tot slate 


The Liturgy of the Coptic Facobites 149 


SINS YE RETAIN THEY ARE RETAINED: thou therefore now, our 
master, through thine holy apostles hast given grace to them 
that labour in priesthood from time to time in thine holy church 
to remit sins on earth and to bind and loose every bond of 
unrighteousness. Now again we pray and beseech thy good- 
ness, o lover of man, on behalf of thy servants my fathers and 
my brethren and mine own weakness, who bow their heads 
before thine holy glory: grant unto us thy mercy and loose the 
bonds of our sins, and if we have done ought wittingly or 
unwittingly or in fear of heart, whether in word or in deed, 
or from faintheartedness, do thou who knowest the feebleness 
of men, as a God good and a lover of man, bestow on us the 
forgiveness of our sins: bless us, purify us, absolve us, fill us 
with thy fear and direct us into thine holy good will. For thou 
art our God: the glory befitteth thee and the dominion with 
thy good Father and the Holy Ghost the lifegiver 
and the rest 

May thy servants ministering this day, the presbyter [and he 
signs the celebrant once], and the deacon [and the deacons once}, and the 
clergy [and the clergy once), and all the people [and the people once], and 
my weakness [and himself once] be absolved out of the mouth of the 
allholy Trinity the Father and the Son and the Holy Ghost 
and out of the mouth of the one only holy catholic and apostolic 
church and out of the mouths of the xij apostles and out of the 
mouth of the contemplative evangelist Mark the holy apostle 
and martyr, and the holy patriarch Severus [and our doctor 
Dioscorus and S. Athanasius the apostolic and S. Peter sacred 
martyr pontiff and S. John Chrysostom] and S. Cyril and 
S. Basil and S. Gregory and out of the mouths of the cccxviij 
who were assembled in Nicaea and the cl of Constantinople 
and the cc of Ephesus and out of the mouth of our patriarch 
honoured father abba VV or M and out of mine own mouth, the 
least though Ibe. For blessed and full of glory is thine holy 
name the Father and the Son and the Holy Ghost now and 
ever and world without end. Amen, 


5 


be 


5 


35 


5 


Io 


15 


20 


25 


39 


150 


The Egyptian Rite 


{MASS OF THE CATECHUMENS) 


(THE CENSING) 


[This shall be sung during the offering 
of the incense of the Paul 

This is the censer of pure 
gold bearing the sweet spice 
that was in the hands of 
Aaron the priest while he 
offered a sweet savour upon 
the altar] 


A prayer of the incense [secretly] when 
thou hast set it on the altar: thou sayest 
it within the veil 

God the eternal, without 
beginning and without end, 
GREAT IN his cCouNSEL and 
mighty IN HIS worRKS, who is 
in all places and with all 
beings: be with us also, our 
master, in this hour and stand 
in the midst of us all: purify 
our hearts and sanctify our 
souls and cleanse us from all 
sins which we have done wil- 
lingly or unwillingly and grant 
us to offer before thee reason- 
able oblations and sacrifices of 
praise and a spiritual sweet 
savour ENTERING IN WITHIN 
THE VEIL in the holy of holies 

And we pray thee, our 
master: remember, o Lord, 
the peace of the one only holy 
catholic and apostolic church 


o Staxev Aeyer 


TIpocevEacde uTep THC elpHVHC 
THC OFltAc MOVHC KQBOALKHC 
KQL QTTOGTOALKHC OpeodoEoU 
tov Qeov exKAHstac 

which is from one end of the 


world to the other 


Remember, o Lord, our 











The Liturgy of the Coptic Facobites I5f 


patriarch the honoured father 
abba VV or M 3 


o Staxwv Aeyer 
TIpocevEacee umep rou TmarTpt- 
apya Huwv tama afBa JV 5 
H M kvupiov apytemoKkorrou 
THe peradottoAewc AAcEav- 
dpiac Kat TOV oOpbodoEoU 
€MLoKOTTOU 
preserve him in safety unto us 
many years and in peaceful 
times 
Remember, o Lord, our con- ye 
gregations: bless them 


© Stakwv Aeyer 15 


Lond 


ie) 


TIpocevEacde umep THC aplac 
EKKAHGLOC TOAUTHC KGL TOV 
GUVEAEUGEMV HUOV 


grant that they be to us 
without hindrance: that they 20 
be held without impediment 
after thine holy and blessed 
will, houses of prayer, houses 
of purity, houses of blessing. 
Bestow them on us, o Lord, 25 
and on thy servants who come ~ 
after us for ever. ARISE, 

o Lorp Gop, LET all THINE 
ENEMIES BE SCATTERED, LET 
ALL THEM THAT HATE thine 30 
holy name FLEE FROM BEFORE 
THY FACE: but let thy people 
be in blessings unto THOUSAND 
THOUSANDS AND TEN THOUSAND 
TIMES TEN THOUSAND doing thy 35 
will, In the grace 

(and the rest) 





5 


20 


30 


152 


The Egyptian Rite 


[After finishing the three prayers he shall come down and present the incense] 


[Zhts is sung before the reading of the 


Paul on anniversaries and fasts 


We adore thee, o Christ, 
and thy good Father and the 
Holy Ghost for thou hast 
{come}, thou hast saved us]. 


A prayer after the incense: thou sayest 
tt outside the veil: to the Son 

O Christ our God, the great 
who art faithful and true, the 
onlybegotten Son and Word 
of God the Father, rH1nE holy 
NAME IS OINTMENT POURED 
FORTH AND IN EVERY PLACE 
INCENSE IS OFFERED TO thine 
holy NAME AND a_ purified 
sacrifice: we pray thee, our 
master, accept our supplica- 
tions and LET our PRAYER BE 
SET FORTH IN THY SIGHT AS 
THE INCENSE AND THE LIFTING 
UP OF OUR HANDS AS AN EVEN- 
ING SACRIFICE: for thou art the 
true evening sacrifice, who was 
himself offered up for our sins 
on the precious cross after the 
will of thy good Father, who 
art blessed with him and the 
Holy Ghost the lifegiver and 
of one substance with thee now 
and ever and world without 
end. Amen, 


{THE LECTIONS) 


{1. Epistle of 8S. Paul) 


[The preface of the Paul: the beginning of the epistle to the Romans 


PAUL THE SERVANT OF OUR LorD Jrsus CHRIST, CALLED 
TO BE AN APOSTLE, SEPARATED UNTO THE GOSPEL OF Gop 


then the deacon veads three stichot from the chapter 


{THIS KNOW ALSO THAT IN THE LAST DAYS......TO THE 
35 KNOWLEDGE OF THE TRUTH 2 77m, iit 1-7} 








The Liturgy of the C optic Jacobites 153 


and after that he says if the abba patriarch ts present 

For THE GRACE OF OUR Lorp Jesus Curist shall be wiTH 
THY pure SPIRIT, my lord honoured father pontiff papa abba Cyrd 
_ when the abba patriarch is not present, if the matran is there or the bishop 

the following shall be said z 

With our father metropolitan or bishop abba V or M may the 

clergy and all the laity be saved in the Lord. Amen: so be it 
and tf more of the fathers be present, the following shall be said 
For GRACE SHALL BE WITH You and PEACE together. Amen: 


so be it.] 10 
A prayer after the Apostle [said by the associate priest), to the Son 


Lord of knowledge and DISPENSER OF WISDOM, WHO DIS- 
COVEREST DEEP THINGS OUT OF DARKNESS and GIVEST UTTER- 
ANCE to them that proclaim good tidings IN GREAT POWER, 
who of thy goodness didst call Paul, wHo sometime was A 15 
PERSECUTOR, to be A CHOSEN VESSEL and wast WELLPLEASED 
in him that he should be CALLED TO BE AN APOSTLE and 
a PREACHER Of THE GOSPEL OF thy kINGDomM, o Christ our God: 
do thou also now, o good and lover of man, we pray thee, 
bestow on us and on all thy people a mind without distraction 20 
and a purified understanding that we may know and understand 
how profitable are thine holy teachings which have been read 
to us now through him: and as he was like unto thee, thou 
PRINCE OF LIFE, SO make us also worthy to be like unto him 
in deed and faith, giving glory to thine holy name, GLORYING IN 25 
thy cross at all times: and to thee we send up the glory and 
the honour and the worship with thy good Father and the Holy 
Ghost the lifegiver and of one substance with thee now and ever 
and world without end. Amen. 


{2. The Catholic Epistle) 3° 
[The preface of the Catholicon 
KadgoAikov: our father {James} 
then the deacon shall read from the book as many verses as are fitting 
My beloved {Br PATIENT THEREFORE.......THE COMING OF 
THE LoRD DRAWETH NIGH S. James v 7, 8} 35 
and at the conclusion he shall say 
LovE NOT THE WORLD NEITHER THE THINGS THAT ARE IN 
THE WORLD: THE WORLD PASSETH AWAY AND THE LUST 


154 The Egyptian Rite 


THEREOF: BUT HE THAT DOETH THE WILL OF GOD ABIDETH 
FOR EVER. Amen.| 
A prayer after the Catholicon {said by the associate secretly], to the Father 
Lord our God, who by thine holy apostles didst MAKE KNOWN 
5 unto US THE MYSTERY OF THE GLORIOUS GOSPEL OF thy CurIsT, 
and didst give them AaccorDING To the great immeasurable 
GIFT OF thy GRACE TO PREACH among all NATIONS THE GOOD 
TIDINGS OF THE inscrutable R1cHES of thy mercy: we pray thee, 
our master, account us worthy of a part and a lot with them, 
1o Grant us evermore to follow their footsteps and to imitate their 
conflict and to have fellowship with them in the labours which 
they accepted for godliness’ sake. Watch over thine holy church 
which thou hast founded by their means and bless the sheep of 
thy flock and make to grow this VINE WHICH THY RIGHT HAND 
15 HATH PLANTED: in Christ Jesus our Lord through whom 
and the rest. 
(3. The Acts of the Apostles) 
[ The choir *[.4 prayer of incense [of the Praxis| 
Response of the Praxis O God, who didst accept the 
20 Blessed art thou in truth _ sacrifice of Abraham and in the 
with thy good Father and the _ stead of Isaac didst prepare for 
Holy Ghost: for thou hast him a sheep: even so again 
{come}, thou hast saved us] accept at our hands also, our 
master, the sacrifice of this 
25 incense and send us in recom- 
pense thereof thy rich mercy, 
making us to be clean from all 
illsavour of sin and make us 
worthy to SERVE before thy 
30 goodness, o lover of man, IN 
HOLINESS AND RIGHTEOUSNESS 
ALL THE DAYs of our life® 
Remember, o Lord, the peace 
unto the end thereof (p. 150) | 
35 [He completes the three prayers and the three circuits and offers the incense. 
The preface of the Praxis 
TIpagic of our fathers the apostles: their holy sicetinis be 
with us 
® In Huntingt. 360 f. 29 this prayer is given as an alternative for that on p. 150. 


; 


The Liturgy of the Coptic Facodbrtes 155 


then the deacon shall read from the book as many verses as are fitting 


{AND WHEN THEY WERE COME TO JERUSALEM...... EVEN AS 
HE DID UNTO us. Acts xv 4-8} 


and at the conclusion he shall say this 
But THE worD OF THE Lorp shall crow and shall bes 
MULTIPLIED and shall be micuty and shall be established in the 
holy church of God. Amen.| 


(The Trisagion) 
[After the reading of the synaxar this shall be said before the prayer of the Gospel 
The choir 10 
Artoc 0 Qeoc, artoc toyupoc, artoc aBavaToc 
O €K TIAapHEVOU FEVVHOELC 
€AEHGOV HMAC 


Artoc 0 Qeoc, artoc toyupoc, arioc abavaroc 
0 oTaupadetc bt HAC 15 
EAEHGOV HUAC 


Artoc o Qeoc, artoc Laxupoc, arloc AbavaTOC 
O AVAGTAC EK TOV VEKP@V KOL AVEADWV ELC TOUC OUPAVOUC 
€AEHGOV HUAC 


Ao—a Tlatpt kat Yio kat arto TMvevpate 20 
KOL vUV KQL GEL KOL Elc TOUG ALWVaC 


Aria Tpiac eAeHGov HMAC.) 


(4. The Gospel) 
A prayer before the Gospel, to the Son 
Master Lord Jesus Christ our God, who said to his saintly 25 
_ disciples and holy apostles Many PROPHETS AND RIGHTEOUS 
MEN HAVE DESIRED TO SEE THE THINGS WHICH YE SEE AND 
HAVE NOT SEEN THEM, AND TO HEAR THE THINGS WHICH YE 
HEAR AND HAVE NOT HEARD THEM: BUT YE, BLESSED ARE 
YOUR EYES FOR THEY SEE AND YOUR EARS FOR THEY HEAR: 3° 
may we be accounted worthy to hear and to do thine holy 
gospels through the prayers of thy saints 
. [o Stakwv 


TIpocevEacde uTTep TOU GrLoU EvarreAtou 
o Aaos 35 


Kupte edenoov | 


156 The Egyptian Rite 


And remember again, our master, all them that have bidden us to 
remember them in our prayers and supplications which we offer 
unto thee, o Lord our God: give rest to them that have fallen 
asleep heretofore, heal them that are sick: for thou art the life 
5 of us all and the salvation of us all and the hope of us all and 
the healing of us all and the resurrection of us all and to thee 
we send up the glory and the honour and the worship with 
thy good Father and the Holy Ghost the lifegiver and of one 
substance with thee now and ever and world without end. 
ro Amen. 


[After the reading of the prayer of the Gospel, the Psalm shall be recited 
{LeT THE HILLS BE JOYFUL TOGETHER BEFORE THE Lorp: 
FOR HE IS COME TO JUDGE THE EARTH hefis 

WITH RIGHTEOUSNESS SHALL HE JUDGE THE WORLD: AND THE 

15 PEOPLE WITH EQUITY P%3s. Xxcutit 9,10} 
and at the end of it shall follow 
Alleluia alleluia alleluia 
and this chant at all seasons of the year except (when a proper is provided) 

BLESS THE CROWN OF THE YEAR WITH THY GOODNESS, 0 Lord, 

20 ‘the rivers and the springs and the sowings and the fruits 
Alleluia. 


The deacon at the door of the haical 
LraeuTe HETA MoBov Oeou: akovcwmev Tov ariov evarreAtou 
Before the Gospel 
25 EvdorHoov tov Kata {Aoukav} ariou evarreAtou To avaryvwoua 
The chotr shall answer 
AoEa oot Kupte 
And after the reading of the Stand with fear in arabic the deacon shall say 


To our Lord and our God and our Saviour and the king of us 
30 all Jesus Christ the Son of the living God be the glory for ever 
{THE SAME DAY THERE CAME.... IN THE NAME OF THE LORD 
S. Luke xitt 31-35} 
and at the conclusion he shall say 
The glory is our God’s world without end. Amen 


35 The choir shall answer 


AoE=a cot Kupte. | 


ae 





The Liturgy of the Coptic Facobttes 157 


A prayer after the Gospel [said by the associate secretly], to the Father 
O LONGSUFFERING, OF great MERCY AND true, receive from us 
our prayer and our supplication, receive from us our petition and 
our penitence and our confession upon thine holy altar stainless 
in heaven. May we be accounted worthy to hear thine holy 5 
gospel and to keep thy precepts and thy commandments and 
to BEAR FRUIT therein AN HUNDREDFOLD AND SIXTYFOLD AND 
THIRTYFOLD: in Christ Jesus our Lord, o thou who art blessed 
with him and the Holy Ghost the lifegiver 
and the rest 10 
Remember, o Lord, those of thy people that are sick: visiting 
them IN MERCIES AND compassions, heal them. Remember, 
o Lord, our fathers and our brethren who are gone abroad: 
bring them back to their dwellingplaces in peace and safety. 
Remember, o Lord, the sowings and the increase of the land: 15 
may they grow and multiply. Remember, o Lord, the airs of 
heaven and the fruits of the earth: bless them. Remember, 
o Lord, the waters of the river: bless them, bring them up after 
their right measure. Remember, o Lord, the fowls of heaven 
and the fishes of the sea. Remember, o Lord, the safety of 20 
MEN AND BEASTS. Remember, o Lord, the safety of this thine 
holy place and all places and all monasteries of our orthodox 
fathers. Remember, o Lord, the king of the land thy servant : 
keep him in peace and righteousness and fortitude. Remember, 
o Lord, the captivities of thy people. Remember, o Lord, 2s 
our fathers and our brethren who have fallen asleep: receiv- 
ing their souls give them rest. Remember, o Lord, the 
sacrifices, the oblations, the thankofferings of thy servants. 
- Remember, o Lord, them that are afflicted in tribulations and 
prisons and deliver them. Remember, o Lord, catechumens 30 
thy servants: have mercy on them, stablish them in the 
faith in thee, banish all remains of idolatry from their heart, 
stablish in their heart thy law, thy fear, thy precepts, thy 
righteousnesses, thine holy commandments: grant them To 
KNOW THE CERTAINTY OF the words WHEREIN THEY HAVE BEEN 35 
INSTRUCTED and in the time appointed may they be accounted 
worthy of the WASHING OF REGENERATION for the remission of 
their sins: prepare them to be a temple of thine Holy Spirit: 


158 The Egyptian Rite 


in the grace and mercies and love towards mankind of thine 
onlybegotten Son our Lord and our God and our Saviour 
Jesus Christ through whom 

and the rest. 


5 (Then shall follow the Sermon and the necessary notiwes shall be given). 


{MASS OF THE FAITHFUL) 


{F. 201) Zuv O€w. The beginning of the order of the holy 
Anaphora of our holy father Mark the apostle which the thrice- 
blessed Cyril the allwise confirmed 

Io In the peace of God. Amen 


{THE PRAYER OF THE VEIL) 
A prayer of our holy father John of Bostra for the Veil, to the Father 


Maker of all creation visible and invisible and whose provi- 


dence is over all things, for they are thine, our LoRD THOU LOVER 
15 OF SOULS: I beseech thee, o Lord, who hath power over all 
things, I the weakest and neediest and most useless of all thy 
ministers, while I approach thine holy of holies and handle this 


holy rite grant me, o Lord, thine Holy Spirit, the fire immaterial | 


and incomprehensible which consumeth all feebleness and 

20 which burneth up evil inventions: may he Mortiry the MEMBERS 
of the flesh wHICH ARE UPON THE EARTH and may he bridle 
the motions of the mind that are led into imaginations full of 
passion, and mystically and as becometh priests make me to 
rise above every dead thought, and may he put within me the 

25 consecrating words to perfect this gift that is set forth, to wit 
the mystery of all mysteries, in the fellowship and the com- 
munion of thy Christ, o thou whom the glory befitteth with him 
and the Holy Ghost the lifegiver and of one substance with thee 
now and ever and world without end. Amen. 


30 {THE PRAYERS) 


( This (greek) petition belongs peculiarly to the fast of Nineveh and to the holy fast 
of the XL days. It{is now) said at the offering of the morning incense after the 
interpretation of the prophecies. And each time shall be said Kupte e\eHoov | 


1fo Stakwv Aecyer 


35 Ent tpocevyHv oTaouTe 





Cl cl a tia i ae Bik et te ts 


The Liturgy of the Coptic Facobites 159 


TpocevEacee uTtep Twv ewvTwV" TIPOGeVEAGOE UTIEP TV VOGOUV- 
TOV TIPOGevEdGOE UTTED TV ATIOOHUAV 


KAiv@uev ta rovata. Avactapev. KAwo@puev Ta rovata. 
Kat avactmpev. KAtva@pev ta rovaTa 
o Aaos 5 
Kupte eAeHoov 
TIposevEacde uTep THY APAb@v GEPwV KOL TOV KAPTIOV THC FHC’ 
TIPOGEVEGGOE UTTED THC GUUMETPOU AVABAGEWC THY TIOTAMLAV 
voaTwy’ TpocevEasbe uUTIEep TOV AFAaPwWY VETWV KL oTIOPI- 
MOV THC SHC - to 
KAivwuev ta rovata. Avactwpyev. KAtwwampev ta ovata, 
Kat avactamyev. KAwopuev Ta rovata 
o Aaos 
Kupte €AeHoov 
TIposevEacbe uTep THC GOTHPIAC AVvOpwHTaV KOL KTHVOdV' 15 
TMpoceveacbe UTEP THC GWTHPLAC TOU KOGMOU KGL THC 
TOAEWC TOUTHC’ MpoGeveacde vTEep TWV MtLAOYPLGTOV 
HU@V BactAEewy 


KAtvaouev 
o Aaos 20 


Kupte eAeHoov 
TIpocevEacbe uTep TwY AlyUaAWTOV' TpoGevEAGOE UTTEP Tov 
KOLUHOEVTOV" TIPOGEVEAGOE UTED THC OUGLAC HMOV TIPOG- 
PEPOVTMV' TMpocevsacbe vTEPp THY OALBOMEVOV’ TIPOG- 
EVEAGVE UTIED THV KATHYOUMEVWV" TIPOGeVEAGOE 25 
KAtva@pev 3 


© Aaos 
Kupte eAeHoov. 
®The priest says* 
For blessed is the Father and the Son and the Holy Ghost the 30 
perfect Trinity. We worship him: we glorify him], 


® Bute Coptic morning service, p. 61: The choir then sings. 


160 The Egyptian Rite 


[Then the priest goes up to the haical and signs the people and says 
Pray 
Then he begins the reading of the three great prayers) 
(F.53) For peace 
s Again let us pray God almighty the Father of our Lord and 
our God and our Saviour Jesus Christ. We pray and beseech 
thy goodness, o lover of man: remember, o Lord, the peace of 
thy one only holy catholic and apostolic church 
o Staxwv Aeyer 
10 TIpocevEaobe uTep THC ELPHVHC THC OPFLAC MOVHC KQOOALKHC Kat 
QTOGTOALKHC Op80d0EOU Tov Oeou eKKAHGLAC 
[o Aaos 
Kupte eAeHoov] 
which is from one end of the world to the other: bless 
15 all the peoples and all the lands: the peace that is from 
heaven grant in all our hearts, but also the peace of this life 


bestow upon us graciously. The king, the armies, the - 


magistrates, the councillors, the multitudes, our neighbours, our 
goings in and our goings out, order them in all peace. O KING 
20 OF PEACE, GRANT US thy PEACE FOR THOU HAST GIVEN US ALL 
THINGS: possess US, 0 Gop, for BESIDE THEE WE KNOW NONE 
OTHER: WE MAKE MENTION OF THINE holy name. Let all our 
souls live through thine Holy Spirit and let not the death of 
sins have dominion over us thy servants nor all thy people. 
25 For the pope 
Again let us pray God almighty the Father of our Lord and 
our God and our Saviour Jesus Christ. We pray and beseech 
thy goodness, o lover of man: remember, o Lord, our patriarch 
honoured father abba WV or M 
30 o Siaxwv Aeyer 
TpocevEacbe UTED TOU TTATPLAPYa HUY TATA aABBa Num 
KUPLOU OPYLeTLGKOTIOU THC MEradoTIOAEwc AAeEavoptac Kat 
TOU OpG0d0EOU eETTLGKOTTIOU 
[o Aaos 
35 Kupte eAeHoov] 
Preserve him to us in safety many years in peaceful times 
fulfilling that holy pontificate which thou hast thyself committed 
unto him according to thine holy and blessed will, RIGHTLY 
DIVIDING THE WORD OF TRUTH, FEEDING THY PEOPLE IN HOLINESS 


The Liturgy of the Coptic Facobctes 161 


AND RIGHTEOUSNESS, with all the orthodox bishops and pres- 
byters and deacons and all the fullness of thy one only holy 
catholic and apostolic church. Bestow on him with us peace 
and safety from all places: and his prayers which he maketh 


on our behalf and on behalf of all thy people [Ae shall put on an 5 


handful of incense} and ours as well on his behalf do thou accept 
on thy reasonable altar in heaven FOR A SWEETSMELLING 
savour. And all his enemies visible and invisible do thou 
BRUISE and humble uNDER his FEET SHORTLY, but himself do 
thou keep in peace and righteousness in thine holy church’ 
For the congregations 

Again let us pray God almighty the Father of our Lord and 
our God and our Saviour Jesus Christ. We pray and beseech 
thy goodness, o lover of man: remember, o Lord, our congre- 
gations: bless them 

o Staxwv 
TIpocevEacee umep THC OFlAc EKKAHGLOC TOUTHC KGL TOV GUV- 
EAEVGEWV HUWV 
[o Aaos 
Kupte eAenaov | 

Grant that they be to us without hindrance, that they be held 
without impediment after thine holy and blessed will, houses 
of prayer, houses of purity, houses of blessing. Bestow them 
on us, 0 Lord, and thy servants who come after us for ever 
[he censes towards the east] ARISE, 0 Lorp God, LET all THINE 
ENEMIES BE SCATTERED, LET ALL THEM THAT HATE thine holy 
_ mame FLEE FROM before THY FACE, [he censes towards the west] 

but let thy people be in blessings unto thousand thousands 
and ten thousand times ten thousand doing thy will: in the 


grace 
{and the rest). 


{THE CREED) 
O Staxwv Acyer 
Ev copia Ocou trposywpev 
[Bless 
Kupte edeHoov, Kupte edenoov, Kupte edeHoov | 
M 


1d 


15 


&» 


5 


3 


35 


162 The Egyptian Rite 


o Aaos Aeyer 

We believe in one God, [God the Father almighty, who 
made heaven and earth, things visible and invisible. We 
believe in one Lord Jesus Christ, the onlybegotten Son of God, 
5 begotten of the Father before all worlds, light of light, very 
God of very God: he is begotten, he is not made: he is of one 
substance with the Father: by whom all things were made: 
who for us men and for our salvation came down from heaven, 
took flesh of the Holy Ghost and of the virgin Mary, was 
1o made man and was crucified for us under Pontius Pilate: he 
suffered and was buried and the third day he rose again from 
the dead according to the scriptures: he ascended into heaven, 
sat down at the right hand of his Father and shall come 
again in his glory to judge the quick and the dead: whose 
15 kingdom is unfailing. Yea, we believe in the Holy Ghost the 
Lord, the giver of life, who proceedeth from the Father: with 
the Father and the Son he is worshipped, he is glorified: who 
spake in the prophets. In one holy catholic apostolic church : 
we acknowledge one baptism for the remission of sins: we look 
20 for the resurrection of the dead and the life of the world to 

come. Amen 
One of the ministering deacons shall stand with the book in his hand at the head 
of the entry of the haical with his face to the west with two of the deacons, on his 
right hand and on his left, and in the hand of each of them a candle. And he shall 
25 vecite this creed in coptic and the people remain silent until he come to of sins: and 
then at this point all the deacons shall respond with the rest of the creed in a chant. 
And after that a second deacon shall advance and interpret it in arabic and at the 
conclusion all the deacons shall respond to him in one melody in the voice of a chant 


saying Amen. And as for the people they shall recite it quite quietly with the 
30 interpreting deacon]. 


{THE KISS OF PEACE) 
[ Then he shall wash his hands and sign the people with the sign of the cross and say 
Pray. Etpuvx traci 
After the people have answered 
35 Kat Tw TrVEeULLATL GOU 


he shall say\ a prayer of the Kiss of Peace {to the Father), of the holy patriarch 
Severus: thou sayest it in the anaphora of S. Cyril (F. 207) 


PRINCE OF LIFE and KING OF THE AGES, God to whom 


The Liturgy of the Coptic Facobites 163 


EVERY KNEE BOWETH OF THINGS IN HEAVEN AND THINGS IN 
EARTH AND THINGS UNDER THE EARTH, unto whom every man 
is subjected and is in the bond of servitude, bowed to the 
sceptre of thy kingdom, whom the angelic hosts glorify and 


the heavenly ranks and the intellectual natures with unsilenced 5 


voice that celebrates thy godhead, and who hast been wellpleased 
in us also, weak inhabiters of earth, that we should minister to 
thee, not by reason of the purity of our hands; for we have 
wrought nothing good upon the earth; but for that thou willest 
to grant us of thy purity, luckless that we are and unworthy 
o Stakwv Aeyer 
TIpocevEacde UTED THC TEAELAC ELPHVHC KOL OPFOTTHC KOL TOV 
APLWV AGTIAGUWV TV ATTOGTOAWYV 


Accept us, good and lover of man, as we draw near to thine 
holy altar after the multitude of thy mercy and vouchsafe us 
the peace of heaven which befitteth thy godhead and is full 
of salvation, that we may give it one to another in perfect love 
and GREET ONE ANOTHER WITH AN HOLY KIss, not with thoughts 
disdainful and contemptuous of thy fear, not with crafty mind 
and full of the maliciousness of the traitor, for that our con- 
science is bound up in wickedness, but with eagerness in our 
souls and joy in our hearts, for that we have the great and 
perfect sign of the love of thine onlybegotten Son. And cast 
us not away, thy servants, by reason of the defilement of our 
sins: for thou knowest, as the creator of our frame, that none 
that is born of woman shall be @justified® in thy sight. Vouch- 
safe us therefore, o our master, with a pure heart and a soul 
full of thy grace to stanp before thee AND OFFER thee this 
SACRIFICE, HOLY REASONABLE SPIRITUAL and unbloody, For 
pardon of our trespasses AND forgiveness of THE ERRORS OF thy 
PEOPLE: for thou art a God compassionate and merciful and to 
thee we send up the glory and the honour and the worship, the 
Father and the Son and the Holy Ghost, now and ever and 
world without end. Amen 
Aeyet 0 Stakwv 


ActtacacOێ aAAHAOYC EN DIAHMATI ArIO, 


* In margin: ‘ prevail.’ 
M 2 


& 


° 


25 


3° 


Go 
or 


164 The Egyptian Rite 


{ANAPHORA) 


Luv Gew: Tou TappaKaprou Mapkou apa Tou oowwTaTou Kupt\\ou 


ayia avahopa 
The deacon says [at the lifting of the prospharin 
5 Kupte eAeHoov : Kupte edeHoov : Kupte eAeHoov 


Nat Kypie : so it is. Jesus Christ the Son of God, hear us 
and have mercy upon us. 
Tlposqepetv mpoc@epetv | mpoopepetv Kata *tpouov® oTaeHTE 
Eic avatoAac BAeyate 
10 TIposyapev 
o Aaos 
EAeoc e€lpHVHC: OyYCIA AINECEwC 


(THE THANKSGIVING) 
O vepeus [shall make the sign on the people once while he says) 
Is O Kypioc meta TANTON 
© Aaos 
Kat MeTa TOY TINEYMATOC Coy 
O tepeus [shall make the sign on the ministers towards the west while he says) 
AN® UM@V TAC KApAlac 
20 o Aaos 
Eywev trpoc tov Kuptov 
o vepeus [shall make the sign on himself once and say] 
EyyapictHc@men Ta Kypio 
o Aaos 
25 AZION Kat OtKQLOV 
° LEpeus 
Kat rap aAH@wc it is MEET and right and it is holy and 
becoming and expedient for our souls and bodies and spirits, 
eternal, master, Lord God the Father almighty, aT ALL TIMES 
30 and IN ALL PLACES OF thy sovereignty, to praise thee, to hymn 
thee, to bless thee, to SERVE thee, to adore thee, TO GIVE THANKS 


® MS. Huntingt. 360 tpouov : Huntingt. 572, Marshall 93 tpotov. Huntingt. 
360 and Marshall 93 have tpomov in the margin. Assemani (Cod. Ut. eccl. untv. 
t. vii app. P- 47) and the modern texts (Deacon’s Manual p. 33; Bute Coptic 
morning service p. 77) have kata Tpomov GTabHTe KATA TpOMOV. P, 124 1. 7. above 
probably gives the original reading. 


The Liturgy of the Coptic Facobztes 165 


To thee, to glorify thee, to confess to thee NIGHT AND DAY, with 
unceasing lips and unsilénced heart and unwearied doxologies. 
Thou art HE THAT HATH MADE THE HEAVENS and the things 
that are in the heavens, THE EARTH AND all things therein, 
THE SEAS, the rivers, the fountains, the lakes, AND ALL THINGS 5 
THAT ARE THEREIN. Thou art he that hath MADE MAN AFTER 
thine own IMAGE AND AFTER thy LIKENESS, and THOU HAST MADE 
ALL THINGS THROUGH THy Wuspom, thy TRUE LIGHT thine 
onlybegotten Son our Lord and our God and our Saviour and 
the king of us all Jesus Christ through whom we give thanks, 10 
we offer unto thee with him and the Holy Ghost, the holy 
consubstantial undivided Trinity, this REASONABLE sacrifice 
and this unbloody service which all nations offer unto thee 
FROM THE RISING OF THE SUN UNTO THE GOING DOWN OF THE 
SAME and from the north to the south, ror thy NAME IS GREAT, 15 
o Lord, AmonG all THE GENTILES AND IN EVERY PLACE INCENSE 
IS OFFERED UNTO thine holy NAME AND A purified sacrifice. 


{<THE INTERCESSION) 


And over this sacrifice and this offering 
<The people) 20 
2 Kupte eAeHoov | 
{The priest) 
we pray and beseech thy goodness, o lover of man 


Suv Oew. We shail begin now with the aid of God with what ts appointed for 
the deacon and we shall set it above every prayer according to the arrangement of 25 
the ancient coptic tradition and likewise in the greek copies also, with intent that the 
order of the prayers be observed according to the reading of them and that the 
delivery be not disconnected from its continuation, based as tt ts upon what the 
judgement of the fathers thought good therein by the aid of almighty God and his 
help and guidance. During the reading of the kuddas the priest shall make a sign 30 
to the deacon that he pray and inform the congregation of the contents of the prayer 
and the suitable exhortation from the beginning of the kuddas to the end of it in each 
several prayer according as it is arranged in the sacred horologia likewise. Unto 

the peace of God. Amen 


First as follows 35 
Pray for the peace of the one only holy catholic apostolic 
church, the salvation of God among the peoples and 
stability in all places: that he forgive us our sins 


5 


io 


20 


25 


166 The Egyptian Rite 


© LEpeus 

Remember, o Lord, the peace of thy one only holy catholic and 
apostolic church, which is from one end of the world to the 
other: bless all the peoples and all the lands: the peace that is 
from heaven grant in all our hearts but also the peace of this life 
bestow upon us graciously. The king, the armies, the magis- 
trates, the councillors, the multitudes, our neighbours, our 
goings in and our goings out, order them in all peace. O KING 
OF PEACE, GRANT US thy PEACE FOR THOU HAST GIVEN US ALL 
THINGS: possess Us, O Gop, for BESIDE THEE WE KNOW NONE 
OTHER: WE MAKE MENTION OF THINE holy NAME. Let all our 
souls live through thine Holy Spirit and let not the death of 
sins have dominion over us thy servants nor all thy people 


{The people) 
2{ Kupte eAeHoov | 


© Stakev 


Pray for our fathers and our brethren who are sick of whatso- 
ever sickness whether in this place or in all places: that the 
Lord God bestow on us with them salvation and healing: 
that he forgive us our sins 


O LEpEUS 


Those of thy people that are sick, visiting them IN MERCIES 
AND COMPASSIONS, heal them: take from them and from us ALL 
SICKNESS AND ALL DISEASE: the spirit of sicknesses do thou 
drive away. Those who have lain long in diseases raise up and 
comfort, set free all them THAT ARE VEXED WITH UNCLEAN 
SPIRITS: them that are in prisons or mines or in exile or 
captivity or held in bitter bondage, o Lord, set them all free 
and have mercy on them. For it is thou that loosest them that 


30 are bound and settest up them that are cast down, the hope of 


35 


the hopeless, the help of the helpless, the comfort of the weak- 
hearted, the harbour of the tempesttossed. To every soul that 
is in affliction and that is oppressed give mercy, give rest, give 
refreshment, give help. And for us also, o Lord, heal the 
sicknesses of our souls, cure those of our bodies, o physician of 
our souls and our bodies: overseer of all flesh, visir us witH 
THY SALVATION 


The Liturgy of the Coptic Facobites 167 


« The people) 
: *[Kupte edenoov | 
0 Stakwv 
Pray for our fathers and our brethren who are gone abroad or 
who are minded to go, in all places: direct all their ways 5 
whether by sea or rivers or lakes or highways or by what 
means soever they go: that the Lord God bring them back 
to their dwellings in peace: that he forgive us our sins 
O LEpeUsS 
Our fathers and our brethren who are gone abroad or who 10 
are minded to go, in all places, direct all their ways whether by 
sea or rivers or lakes or highways or by what means soever 
they go: all in every place restore to a tranquil haven, to 
a haven of safety: vouchsafe to be a fellowvoyager, a fellow- 
wayfarer with them: grant them to their own, in joy to the 15 
rejoicing, in health to the healthful: be a fellowworker with 
thy servants in all good things. And for us also, o Lord, guard 
our pilgrimage in this life without harm, without storm, without 
disquiet unto the end 





(The people) 20 
2(Kupte eAeHoov | 


© Stakwv 


Pray for the rising of the rivers of waters in this year: that 
Christ our true God bless them, that he bring them up 
after their due measure, that he give gladness to THE FACE 25 
OF THE EARTH, that he nourish us the children of MEn, that 
he give safety to the Beasts: that he forgive us our sins 


O LEpEeUS 


Vouchsafe, o Lord, to bless the waters of the river: bring 
them up after their due measure, after thy grace: gladden the 30 
face of the earth: may HER FURROWS be WATERED, HER FRUITS 
be MULTIPLIED: prepare it for seed and for harvest: provide 
for our life As MAY BE MOST EXPEDIENT according to thy holy 
and blessed will. BLess THE CROWN OF THE YEAR WITH THY 
GcoopnEss for the sake of the poor of thy people, for the sake 35 
of the widow and the orphan and the stranger and the sojourner 
and for the sake of us all who hope in thee and supplicate thine 
holy name: for THE EYES OF ALL WAIT UPON THEE, 0 Lord, 


168 The Egyptian Rite 


for THOU GIVEST THEM THEIR MEAT IN DUE SEASON. Deal with 
us after thy goodness, WHO GIVEST FOOD TO ALL FLESH: fill 
OUR HEARTS WITH joy AND GLADNESS THAT we also ALWAYS 
HAVING SUFFICIENCY IN ALL THINGS MAY ABOUND IN EVERY 
5 GOOD WORK 
(F.86) When thou art come to the end of the month paopt thou sayest 


Vouchsafe, o Lord, to bless the sowings and the increase of the 
earth 
and the rest of the prayer of the fruits, And likewise when the month athor 
10 ts in midcourse thou sayest 
Vouchsafe, o Lord, to bless the fruits of the earth 
and the rest. And likewise at the end of the month athor thou sayest 


Vouchsafe, o Lord, to send rains of blessing and ordered 

weathers and plenteous dews on the fruits of the earth: bless 
15 them 
and the rest. When thou hast reached the 12th of the month paoni thou sayest 
Vouchsafe, o Lord, to bless the fullness of the rivers of water: 
bring them up 

ull the middle of the month paopi. And from the 15th of the month paopi 

thou sayest 

Vouchsafe, o Lord, to bless the waters of the river: gladden 
THE FACE OF THE EARTH 


20 


and the rest 
{The people) 
- *[Kupte eAeHsov] 
(F. 227) 0 Staxev 
Pray that God grant us mercies and compassions before the 
ruling powers: that he soften their hearts towards us unto 
good at all times: that he forgive us our sins 
30 © Lepeuvs 
Thy servant the king of the land preserve in peace and 
righteousness and strength. May all the barbarous PEoPLEs 
THAT DELIGHT IN WARS be subdued unto him for the pros- 
perity of us all: speak to his heart for the sake of the peace 
35 of thy one only holy catholic and apostolic church: grant 
him to think peaceable things towards us and towards thine 
holy name: THAT wE also living a Quiet and restrained LIFE 





The Liturgy of the Coptic Facobites 169 


may be found dwelling In ALL GODLINESS AND HONESTY towards 
thee ‘a 
«The people) 
2(Kupte edeHoov | 
© Lepeus 

To our fathers and our brethren who are fallen asleep, whose 
souls thou hast taken, give rest, remembering all saints who 
have been wellpleasing to thee sINCE THE WORLD BEGAN: our 
holy fathers the patriarchs, the prophets, the apostles, the 
evangelists, the preachers, the martyrs, the confessors, all Just 
SPIRITS WHO HAVE BEEN MADE PERFECT in the faith, and most 
chiefly her that is holy glorious mother of God and evervirgin, 
the holy theotokos Mary, and S. John the forerunner and baptist 
and martyr, and S. Stephen the protodeacon and protomartyr, 
and S. Mark the apostle and evangelist and martyr, and the 
holy patriarch Severus and S. Cyril and S. Basil and S. Gregory 
and our righteous father the great abba Antony and our father 
abba Paul and the iij abbas Macarius and our father abba John 
and our father abba Pishoi and our Roman fathers and our 
father abba Moses and the xlix martyrs and our father abba 
John the black and the whole choir of the saints. Not that we, 
oO master, are worthy to intercede for their blessedness who are 
there, but with intent that standing before the tribunal of thine 
onlybegotten Son they may in recompense intercede for our 
poverty and weakness. Be the remitter of our iniquities for the 
sake of their holy prayers and for thy blessed NameE’s sake 
WHEREBY WE ARE CALLED. Remember, o Lord, our holy 
orthodox fathers and archbishops who have fallen asleep afore- 
time, who have RIGHTLY DIVIDED THE WORD OF TRUTH, and 
give us also a part and a lot with them, remembering also 
those whom we remember to-day 

The names of them that have fallen asleep are recited here 


2[o Staxwv 


Pray for our fathers and our brethren who have fallen asleep 


Lal 


5 


S 


O° 


bb 


5 


30 


and gone to their rest in the faith of Christ since the world 35 


began: our holy fathers the archbishops and our fathers 
the bishops, our fathers the abbats and our fathers the 
presbyters and our brethren the deacons: our fathers the 


170 The Egyptian Rite 


monks and our fathers the laics, and for all repose of 
christians, that Christ our God may grant rest to all their 
souls: that he forgive us our sins | 

Then the priest shall say [after the diptych] 

s And these, o Lord, and all whose names we have recited and 
those we have not recited, them that each of us has in memory 
and them that are not in our minds, who have fallen asleep and 
are gone to their rest in the faith of Christ, vouchsafe to grant 
rest to all their souls IN THE Bosom oF our holy FATHERS, 

1o ABRAHAM and Isaac and Jacob: NouRIsH them IN A PLACE of 
pasturage BESIDE-THE WATERS OF COMFORT, in the paradise of 
joy, whence SORROW AND SIGHING AND WEEPING HAVE FLED 
AWAY, in the light of thy saints. Raise up their flesh also 
in the day which thou hast appointed according to thy true 

15 promises THAT CANNOT LIE: grant them the good things of 
thy promises, WHICH EYE HATH NOT SEEN NOR EAR HEARD 
NEITHER HAVE ENTERED INTO THE HEART OF MEN, THE 
THINGS WHICH thou HAST PREPARED, 0 GOD, FOR THEM THAT 
LOVE thine holy name. For there is no death unto thy servants 

20 but a passage: but if some listlessness have seized them or 
some heedlessness, as men who have worn flesh and dwelt in 
this world, yet do thou, as a God good and a lover of man, 
vouchsafe to forgive them: for there is none clean from 
blemish, not even if his life on earth be but one day. To those, 

25 0 Lord, whose souls thou hast taken, grant rest: may they be 
COUNTED WORTHY OF THE KINGDOM oF heaven. And to us all 
grant that our end be christian, wellpleasing in thy sight, and 
give them and us a part and a lot with all thy saints 

« The people) 
30 2[Kupte edenoov | 
0 Stakwv 
Pray for those who have charge of the sacrifices, the oblations, 
the firstfruits, the oils, the incense, the coverings of the 
altar: that the Lord God recompense them in THE 
35. . HEAVENLY JERUSALEM: that he forgive us our sins 


oO LEpeus 


The sacrifices, the oblations, the thankofferings of them that 
offer honour and glory to thine holy name, receive upon thy 





es a8 


The Liturgy of the Coptic Facobites 171 


reasonable altar in heaven for a sweetsmelling savour, into thy 
vastnesses in heaven, through the ministry of thine holy angels 
and archangels: like as thou didst accept the gifts of RIGHTEOUS 
ABEL and the sacrifice of our father Abraham and the two mites 
of the widow, so also accept the thankofferings of thy servants, 5 
those of the great and of the small, the hidden and the open, 
of them that will to offer to thee and have not wherewithal, and 
of them that have offered to thee these gifts this day. Give 
them things INCORRUPTIBLE in requital of things CORRUPTIBLE; 
HEAVENLY in requital of EARTHLY, ETERNAL in requital of 10 
TEMPORAL: their houses, THEIR GARNERS FILL WITH all good. 
Compass them about, o Lord, with the host of thine holy angels 
and archangels. Like as they have remembered thine holy 
name upon earth, do thou remember them also, o Lord, in thy 
kingdom, and in this world forsake them not 15 


| <The people) 
2[Kupte eAeHoov | 
0 Stakwv 


Pray for the life and confirmation of our honoured father 
patriarch abba VV or M that the Lord God preserve him 20 
alive unto us for many years and in peaceful times: that 
he forgive us our sins 

O LEpEeUs 
Our patriarch honoured father abba NV or M preserve to us in 

safety many years in peaceful times fulfilling that holy ponti- 25 

ficate which thou hast thyself committed unto him according 

to thine holy and blessed will, RIGHTLY DIVIDING THE WORD OF 

TRUTH, FEEDING THY PEOPLE in holiness and righteousness. 

Bestow on him with us peace and safety from all places: and 

his prayers which he maketh on our behalf and on behalf of all 30 

thy people and ours as well on his behalf, do thou accept on thy 

reasonable altar in heaven for a sweetsmelling savour. All his 
enemies visible and invisible do thou BRuIsE, humble under 

HIS FEET SHORTLY and himself do thou keep in peace and 

righteousness in thine holy church 35 

(The people) 
2(Kupte eAeHoov | 


172 The Egyptian Rite 


o Staxwv 


Pray for our fathers orthodox bishops in all places and the 
presbyters and the deacons and every order of the church, 
that the Lord God stablish them in the orthodox faith unto 

5 the last breath: that he forgive us our sins 

© Lepeus 

Remember, o Lord, the orthodox bishops in all places, the 
presbyters, the deacons, the subdeacons, the readers, the 
singers, the exorcists, the monks, the virgins, the widows, the 
1o orphans, the celibates, the laics, them that are knit in marriage 
and them that are bringing up children, them that have bidden 
us remember them and them that have not bidden, those we 
know and those we know not, our enemies and our beloved: 

o God, have mercy on them 

15 «The people) 
2(Kupte eAeHoov] 
0 Stakev 
Pray for the residue of the orthodox in all places of the world: 
that the Lord God DELIVER them From all EviL: that he 
20 forgive us our sins 
O LEpEeus 
Remember, o Lord, the residue of the orthodox in all places 
of the world 
(The people) 
25 2[Kupte edeHoov] 
© Stakwv 

Pray for the stability of this holy place and all places of our 
fathers, the deserts and the ancients that dwell therein, 
and the stability of the whole world together: that the Lord 

30 God DELIVER them From all EviL: that he forgive us our 
sins 
© Lepeus 
Remember, o Lord, this thine holy place and every orthodox 
monastery and every city and every country and the villages 
35 and every house of the faithful, and keep us all in the orthodox 
faith unto the last breath: for this alone is our hope 


{The people) 
*[Kupte eAeHoov | 





2 en ieee Seen 


The Liturgy of the Coptic Facobrtes 173 


o Stakwv 
Pray for those who stand in this place and have fellowship with 
us in prayer: that the Lord God accept their prayers: that 


he forgive us our sins 
O LEpeUs 


Remember, o Lord, them that stand in this place and have 
fellowship with us in prayer, our fathers and our brethren and 
the rest and them that are in‘all places of the world: keep 
them with us amid armies of holy hosts and deliver us from the 
FIERY kindled Dart oF THE devil and every diabolic ambush and 10 
the snare of false justification 

© Stakev 
Pray for all that have bidden us remember them, each one by 
his name: that the Lord God remember them for good at 
all times: that he forgive us our sins 15 
oO LEpeusS 

Remember, o Lord, all that have bidden us remember them 

in our prayers and our supplications which we offer before thee, 
o Lord our God, and at this time of this holy anaphora, those 
whom we remember at all times and those who are in the mind 20 
of each one of us, and let the remembrance of them which has 
been made at this time be to them in recompense a strong 
and prevailing defence against all hurt of the devils and the 


counsel of evil men 
© S.aKkov 25 


Worship God IN FEAR AND TREMBLING 
youxia: thou, o priest, alone 

Remember, o Lord, my feeble and wretched soul and grant 
me to understand how great a thing it is for me to stand at 
thine holy altar, and cut off from me all pleasures of ignorance 30 
and those of youth, that this be not unto me for a burden in the 
defence of that fearful day: and deliver me from all working of 
the adverse power AND DESTROY ME NOT WITH MINE INIQUITIES 
NEITHER BEING ANGRY WITH ME FOR EVER RESERVE MY EVILS 
FOR ME, but SHOW ME alsO THY GOODNESS AND SAVE ME THAT 35 
AM UNWORTHY, ACCORDING TO THY MERCY which is ABUNDANT 
towards me 

cry aloud here 

that I may bless THEE AT ALL TIMES ALL THE DAYS OF MY LIFE 


174 The Egyptian Rite 


« The people) 
2/Kupte eAeHoov | 
© Stakev 
Pray also for this holy sanctuary and every orthodox hieratic 
5 order: that our Lord God deliver them from all evil : that 


he forgive us our sins 
°o LEpeus 


Remember also, o Lord, this thine holy sanctuary and every 
orthodox hieratic order and all thy people which stands before 
1o thee: remember us also, Lord, o Lord, in mercies and compas- 
sions and blot out our iniquities, as a God good and a lover 
of man: have fellowship with us while we minister to thine holy 


name 
«The people) 
15 2[Kupte eAeHoov | 
o Stakwv 
Pray for this our congregation and for all congregations of the 
orthodox peoples: that the Lord God perfect them in 
peace: that he forgive us our sins 
20 {The people) 
*[Kupte edeHoov] 
oO Lepeus 
Our congregations do thou bless. Root out utterly from the 
world the worship of idols. Satan and all his evil hosts BRUISE, 
25 humble UNDER our FEET SHORTLY. Bring to nought offences and 
them that make them: let the deadly divisions of the heresies 
come to anend. The enemies of thine holy church, o Lord, as 
at all times so now do thou humble: consume their pride and 
show them their weakness shortly: bring to nought their 
30 envyings, their plottings, their machinations, their knaveries: 
all their calumnies which they bring against us, o Lord, make of 
none effect, and frustrate their counsel, o God, who frustrated 
the counsel of Ahitophel. Arise, o Lord Gop, LET ALL THINE 
ENEMIES BE SCATTERED, LET all THEM THAT HATE thine holy 
35 name FLEE FROM before THY FACE, but let thy people be in 
blessings unto thousand thousands and ten thousand times 
ten thousand doing thy will | 
o Stakwv 


Ot KaO@HMEVOL AVAGTHTE 





The Liturgy of the Coptic Facobites 175 


© Lepeus (The people’ 
Loose them that are bound 2[Kupte eAeHoov 
deliver them that are in straits Kupte e€AeHoov 
them that are hungry satisfy Kupte eAeHoov 
them that are weakhearted comfort Kupte eAeHoov 
them that are fallen set upon their feet Kupte eAeHoov 
them that stand stablish Kupte eAeHoov 
them that have strayed bring back Kupte eAeHoov 


bring them all into the way of thy salvation Kupte eAeHoov 
reckon them with thy people Kupte eAeHoov | 
and us also redeem from our sins who art a watch and a shelter 
over us in all things. 


{THE THANKSGIVING CONTINUED) 


O Siakwv 
Eic avatoAac BAeyate 
O LEpeUsS 4 
For thou art God that art ABOVE EVERY PRINCIPALITY AND 
EVERY POWER AND EVERY VIRTUE AND EVERY DOMINION AND 
EVERY NAME THAT IS named NOT ONLY IN THIS WORLD BUT 
ALSO IN THAT WHICH IS TO COME: for BEFORE thee STAND 
the THOUSAND THOUSANDS AND THE TEN THOUSAND TIMES TEN 
THOUSAND of the angels and archangels sERvinG thee: for before 
thee stand thy two living creatures honourable exceedingly, the 
sixwinged and manyeyed, seraphim and cherubim, witH Two 
WINGS COVERING THEIR FACES by reason of thy godhead which 
none can gaze upon nor comprehend, AND WITH TWAIN COVER- 
ING THEIR FEET, WITH TWAIN ALSO FLYING 
cry aloud, o priest 
for at all times all things hallow thee. But with all them that 


Io 


hallow thee, receive our hallowing, o Lord, at our hands also, 30 


praising thee with them and saying 
o Stakwv 


TIposywpev 


ae) 


176 The Egyptian Rite 


© aos 
Arioc arioc artoc Kypioc caBawd 
TTAHPHC O OUPavOC KOL H FH THC arlac Coy AOZHC 

© Lepeus 
5 Truly heaven and EARTH are FULL OF THINE HOLY GLORY 
through thine onlybegotten Son our Lord and our God and 
our Saviour and the king of us all Jesus Christ. Fill this 
also thy sacrifice, o Lord, with the blessing that is from thee, 
through the descent upon it of thine Holy Spirit, and in bless- 


10 ing bless 
o Aaos 


AuHy 
and in purifying purify 
o Aaos 
15 . AuHy 
these thy precious gifts which have been set before thy face, 
this bread and this cup 


o Aaos 

AuHy 
20 For thine onlybegotten Son our Lorp and our God and our 
Saviour and the king of us all Jesus Christ IN THE SAME NIGHT 
IN WHICH HE GAVE HIMSELF UP to undergo the passion IN BEHALF 
OF OUR SINS and the death which he accepted of his own will 
himself in behalf of us all [he shall take the bread upon his hands saying) 
25 TOOK BREAD upon his holy spotless and undefiled and blessed 
and lifegiving hands, [he shall raise his hands with the bread while his 
gaze is directed upwards and shall say} LOOKED UP TO HEAVEN to thee 
his own Father, God and master of all: [he shall make the sign on the 





bread and say: first sign] when HE HAD GIVEN THANKS 

Ee © Aaos 
AunHy 

HE BLESSED IT [second sign] 
/ | oO Aaos 
AunHy 

35 he hallowed it [third sign] 
© Aaos 


Ay 





The Liturgy of the Coptic Facobites 177 


[he shall divide the host into two thirds and one third] 
HE BRAKE IT, HE GAVE-IT To HIS own honourable saintly 
DISCIPLES and holy apostles sayinc. TAKE, EAT YE all of it: 
FOR THIS IS MY BODY WHICH SHALL BE broken For you and 
for many and be given for the remission of sins: DO THIS IN 5 


commemoration OF ME 
© Aaos 


Tliotevouev Kat oMoAOFOULEV Kat dSoEaZOUEV 


[The priest shall put his hand on the side of the chalice and shall say 
And LIKEWISE ALSO THE CUP AFTER SUPPER, he mingled it of 10 
wine and water: [he shall make three signs over the chalice: first sign] 
WHEN HE HAD GIVEN THANKS 
o Aaos 


Auuvy 


he blessed it [second sign] 15 

o Aaos 

Auuy 
he hallowed it [third sign] 

o Aaos 

AunHy 20 
he tasted, he Gave 1T also To his own honourable saintly disci- 
ples and holy apostles sayine [he shall move the chalice in the form 
of a cross) TAKE, DRINK YE ALL OF IT: FOR THIS IS MY BLOOD 
OF THE NEW TESTAMENT WHICH SHALL BE SHED FOR YOU and 
FOR MANY and be given FOR THE REMISSION OF SINS: DO THIS 25 


IN commemoration OF ME 
o Aaos 


TlaAtv Totevopev Kat ONOAOrOUpeEV Kat SoEazouEV 
[The priest shall point with his hands towards the body while saying] 
FoR AS OFTEN AS YE SHALL EAT OF THIS BREAD [and he shall 30 
point towards the chalice while saying| AND DRINK OF THIS CUP YE DO 
SHOW my DEATH, ye do confess my resurrection, ye do MAKE 
MY MEMORIAL UNTIL I COME 
o Aaos 
Ton ®anaton cou Kypie KatarreAAOMEN KGL THY GrLav GoU 35 
GAVAGTAGLY KAL AVAOAHMYWLv OMOAOFOULEV. 
N 


178 The Egyptian Rite 


{THE INVOCATION) 


© Lepeus 
Now also, o God the Father almighty, sHowiINnc THE DEATH 
oF thine onlybegotten Son our Lorp and our God and our 
5 Saviour and the king of us all Jesus Christ, confessing his holy 
resurrection and his ascension into the heavens and his session 
at thy right hand, o Father, looking for his second advent, 
coming from the heavens, fearful and glorious at the end of this 
world, wherein he cometh To JUDGE THE WORLD IN RIGHTEOUS- 
Io NESS and to RENDER TO EVERY MAN ACCORDING TO HIS WORKS 
WHETHER IT BE GOOD OR BAD 
o \aos 
Kata to edeoc coy Kypie Kat MH KATA TAC AMAPTIAC HMON 
° LEpeus 
15 BEFORE THINE HOLY GLORY we have set thine own gift oF THINE 
own, 0 our holy Father 
o Aaos [shall say while bowing down) 
Ze aivoupev Ge EvAOFOUEV GOL EvYapLoTOUMEV Kupte 
KOL OEOMEGA GOU O GEOC HUWV 
20 0 StaKkwv 
KaAwate Oew peta popou 
o vepeus [bowing shail say the mystery of the descent of the Holy Ghost] 
ETLKANOLS 
We pray and beseech thy goodness, o lover of man, PUT 
25 US NOT TO SHAME in the EVERLASTING CONTEMPT NEITHER 
REJECT US FROM AMONG THY SERVANTS, CAST uS NOT AWAY 
FROM THY PRESENCE, SAY not unto us I KNOW YOU NOT: 
but grant WATER to Our HEADS AND FOUNTAINS OF TEARS to 
our EYES that we may WEEP DAY AND NIGHT before thee 
30 by reason of our transgressions: for WE ARE THY PEOPLE 
AND THE SHEEP OF THY PASTURE. Pass by our iniquities, 
pardon our transgressions, those we have done wilfully 
and those we have done without our will, those we have 
done wittingly and those we have done unwittingly, the 
35 secret and the open, those we have heretofore confessed 
and those we forget, which thine holy name _ knoweth. 
Hear, o Lord, the prayer of thy people, give heed unto the 


7 





The Liturgy of the Coptic Facobttes 179 


groan of thy servants, nor by reason of mine own sins and the 
defilements of my heart deprive thy people of the descent of 
thine Holy Spirit 
Flere the priest cries aloud 
For thy people and thy church beseech thee saying 5 
o Aaos 
Have mercy upon us, o God the Father almighty 
© vepeus youxia: thou alone 

Have mercy upon us, 0 God the Father almighty, and sEND 
down FRom thine holy HEIGHT and FROM HEAVEN THY DWELL- Io 
INGPLACE and from thine infinite bosom, from the throne of the 
kingdom of thy glory, him, the Paraclete thine Holy Spirit, who 
is hypostatic, the indivisible, the unchangeable, who is the Lord, 
the giver of life, who spake in the law and the prophets and the 
apostles, who is everywhere, who filleth all places and no place 15 
containeth him: and of his own will after thy goodpleasure 
working sanctification on those in whom he delighteth, not 
ministerially : simple in his nature, manifold in his operation, 
the fountain of the graces of God, who is of one substance with 
thee, WHO PROCEEDETH FROM thee, the sharer of the throne of 20 | 
the kingdom of thy glory with thine onlybegotten Son our 
Lord and our God and our Saviour and the king of us all Jesus 
Christ : send him down upon us thy servants and upon these 
thy precious gifts which have been set before thee, upon this | 








bread and upon this cup that they may be hallowed and changed 2; 


[they shall raise their heads and\ o vepevs [shall sign the host three times and] 
cries aloud 


and that he may make this bread the holy body of Christ 
© Aaos 
AunHy 30 

[he shall sign three times on the chalice and shall say aloud} 
and this cup also his precious BLOOD OF THE NEW TESTAMENT 

o Aaos 
Auny 

even of our Lord and our God and our Saviour and the 35 

king of us all Jesus Christ 

o Aaos’ 
AuHy 
N 2 


180 The Egyptian Rite 


that they may be to us all who shall receive of them unto faith 
unsearchable, unto LOVE WITHOUT DISSIMULATION, unto endurance 
perfected, unto hope established, unto faith, unto watchfulness, 
unto healing, unto joy, unto renewal of soul and body and 
5 spirit, unto glory of thine holy name, unto fellowship of blessed- 
ness of eternal life and immortality, unto forgiveness of sins, 
that in this also as in all things thy great holy name, in all 
things honoured and blessed, may be glorified and blessed and 
exalted with Jesus Christ thy beloved Son and the Holy Ghost 
10 o Aaos Acyer 
Qorep HV KGL EGTLV KML EGTAL EIC FENEAC FENE@N KOL ELC TOUC 


GUUTTAVTOC ALWVAC TON ALWVOV. OHV. 


{THE CONSIGNATION > 
[The priest shall say 
15 EtpHvH Tract 
The people shall say 
Kat Tw Mvevpatt Gov] 
A prelude of the prayer of Our Father which art in heaven 
Again let us give thanks to God the almighty, the Father of 
20 our Lord and our God and our Saviour Jesus Christ, for that he 
hath vouchsafed us again at this time to stand in this holy place 
and to lift up our hands and to minister to his holy name. Let 
us again pray him that he account us worthy of the fellowship 
and the participation of his divine and immortal mysteries 
25 2fo Aaos 
Aunv] 
[he shall take the pure body m his left hand and shall put his right finger 
upon itt saying’ | 
the holy body 
30 [The people shall say 
We worship thine holy body 
then he shall dip his finger in the blood and make*a sign on the blood saying] 
and the precious blood 


[The people shall say 
35 and thy precious blood 








The Liturgy of the Coptic Facobites 181 


then he shall sign the body twice with the blood, above and below, saying| 
of his Christ, even he the almighty Lord our God 
[The people shall say 
Kupte eAeHoov}. 


(THE FRACTION AND THE LORD’S PRAYER) 5 
[The priest shall say 
EipHvH Tasty 
The people shall say 
Kat Tw TvevLaTt Gov} 
© Stakev 10 
TIpocevEacbe 
A prayer for Our Father which art in heaven, of the patriarch Severus : 
thou sayest it at the anaphora of S. Mark 
[The priest shall say while dividing the holy body| 
God wHO HATH PREDESTINED US TO SONSHIP THROUGH JESUS 15 
Curist our Lord, ACCORDING TO THE GOODPLEASURE OF thy 
will unto the honour oF THE GLORY OF thy GRACE WHICH thou 
HAST bestowed upon us IN thy BELOVED, in whom we have our 
REDEMPTION THROUGH HIS holy BLooD, unto THE REMISSION of 
sins: we give thee thanks, o Lord our God the almighty, for 20 
that thou hast accounted us worthy, even us sinners, to stand in 
this holy place and to accomplish these holy mysteries of THE 
HEAVENLY PLACES with intent that, like as thou hast accounted us 
worthy to accomplish them, so also we may be accounted worthy 
of communion in them and participation of them. Thou wuo 25 
DIDST OPEN THE EYES OF THE BLIND, open THE EYES OF our hearts, 
that casting away from us all darkness of MALICE AND WICKED- 
NESS, even the semblance of a stain, we may be able to lift up 
our eyes to the beauty of THINE HOLY GLoRy. As thou didst 
cleanse the lips of thy servant Isaiah the prophet when ONE oF 30 
THE SERAPHIM TOOK A LIVE COAL in THE TONGS FROM OFF 
THE ALTAR AND laid it on his MouTH AND saID to him Lo 
THIS HATH TOUCHED “THY LIPS: IT SHALL TAKE AWAY THINE 
INIQUITIES AND PURGE all tHy sINs: in like manner for us 
also humble sinners, who receive mercy, thy servants, vouch- 35 
safe to purge our souls and our bodies and our lips and our 


/ 


| 


182 The Egyptian Rite 


hearts, and grant us this true coal, quickening soul and body 
and spirit, which is the holy body and the precious blood of 
thy Christ, Nor UNTO JUDGEMENT nor unto condemnation nor 
unto reproach and reproof of our transgressions, lest receiving 
5 of them UNWORTHILY we prove GUILTY OF them; that the abun- 
dance of thy gifts, o our master, be not to us for an occasion of 
AN EXCEEDING WEIGHT of condemnation, as being unthankful to 
thee, even thee our benefactor: but bestow upon us thine Holy 
Spirit that with A PURE HEART AND AN enlightened CONSCIENCE, 
10 with face unconfounded AND FAITH UNFEIGNED, with perfect love 
and stablished hope we make bold in fearless confidence to say 
the holy prayer which thy beloved Son gave to his own holy 
disciples and saintly apostles saying unto them For at all times, 
SO YE BE GOING TO PRAY, PRAY ON THIS WISE and say OuR 
15 FATHER WHICH ART IN HEAVEN 
o Aaos 
Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS 
IT IS IN HEAVEN: GIVE US THIS DAY OUR BREAD OF TOMORROW 
20 AND FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT 
TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION BUT 
DELIVER US FROM EVIL 


A prayer after Our Father which art in heaven [secretly] 


Yea, we beseech thee, o Lord our God, Leap none of us INTO 
25 TEMPTATION which we are not ABLE TO BEAR by reason of our 
weakness but WITH THE TEMPTATION give uS ALSO THE WAY OF 
ESCAPE THAT WE MAY BE ABLE TO QUENCH ALL THE FIERY 
kindled DARTS OF THE enemy, AND DELIVER US FROM THE EVIL 
onE and his works: in Christ Jesus our Lord through whom 
30 -and the rest. 


(THE INCLINATION) 
O Stakwv 
Tac kepadac Huwy Ta Kupto KAWwoev 
0 aos 


35 Evwttov cou Kupte 





The Liturgy of the Coptic Facobztes 183 


[The priest shall say the prayer of Inclination] 

A prayer before the receiving of the mysteries, of John of Bostra, to the Father 

To thee, o Lord, we bow our minds and our bodily necks 
acknowledging thy sovereignty and confessing our servitude 
and asking also for what is expedient for each one of us: thou 5 
therefore, o good and lover of man, we pray thee, set us free 
from the passions which trouble us, the risings of the love of 
the sin of the flesh and the passionate pleasings of ourselves 
and divisions full of antipathy and all warfare one with another 
and all inward corruption that lies in heretical words and 1o 
STRIFES TO NO PROFIT and disputes full of contentiousness : 
wipe them all out, o our master, from the conversations of us 
all and in all things account thine own what is ours: strengthen 
us in the patience of thy will. Grant us also now force of 
knowledge and strength of understanding that rising above the 15 
earthly senses we may receive these gifts IN SINCERITY and 
without passion and *conformably to the nature of the mystery 
of thine onlybegotten Son®, unto salvation of us all, unto glory 
and honour of thine holy name, the Father and the Son and the 
Holy Ghost, now and ever and world without end. Amen. ree 

{F.109a) A prayer of Absolution, to the Father 

Master Lord God almighty, the healer of our souls and our 
bodies and our spirits, thou who saidst to Peter by the mouth 
of thine onlybegotten Son our Lord and our God and our 
Saviour Jesus Christ THou ART PETER: upon THIS ROCK 25 
I WILL BUILD MY CHURCH AND THE GATES OF HELL PREVAIL 
NOT AGAINST IT: I WILL GIVE UNTO THEE THE KEYS OF THE 
KINGDOM OF HEAVEN: WHAT things THOU SHALT BIND ON EARTH 
SHALL BE BOUND IN HEAVEN AND WHAT things THOU SHALT 
LOOSE ON EARTH SHALL BE LOOSED IN HEAVEN: let thy servants 3° 
therefore, o master, my fathers and my brethren and mine own 
infirmity be absolved out of my mouth and through thine Holy 
Spirit, o God good and lover of man, WHO TAKEST AWAY THE 
SIN OF THE WORLD. Be ready to receive the repentance of 
thy servants for a light of knowledge unto forgiveness of sins: 35 


® Copt. ‘in the manner in which the mystery... is by nature.’ The marginal 
arabic seems to make no sense of it and the original syriac is difficult : see 
Renaudot Liz. or. coll. ii p. 436, note 11. 


184 | The Egyptian Rite 


for THOU ART MERCIFUL AND GRACIOUS, THOU ART LONG SUFFER- 
ING and ABUNDANT IN THY GOODNESS AND TRUTH. But if we 
have sinned against thee whether in word or in deeds, pardon, 
forgive us, as a God good and a lover of man. Absolve us 

5 {and absolve all thy people here he mentions whom he will} from 
all sins and from all curses and from all denials and from 
all false oaths and from all intercourse with the heretics and the 
heathen. Bestow on us, o our master, understanding and 
power that we may utterly flee FRoM EVERY EVIL worK of the 

10 adversary, and grant us at all times to do thy goodpleasure : 
write our name with the choir of thy saints in the kingdom of 
heaven: in Christ Jesus our Lord through whom 


and the rest. 


{THE ELEVATION, CONSIGNATION AND COMMIXTURE) 
15 ‘@) Stakev 
Meta popou Oeou mpocywpev 
The priest (shall take the asbadikon in his hands and) hallow saying 
Ta aria totc aptotc 
o Aaos 
20 Eic Tlatup arioc: etc Yioc arioc: ev TMvevupa aptov 
QUHV 
© Lepeus 
O Kuptoc ueta Travtwy 
© Aaos 
. Kat wera Tou mvevpatoc cou 
o vepeus [shall sign with it on the precious blood once and say] 
Evdorntoc Kuptoc 0 Qeoc etc Tove awvac 
QUHV 


o vepeus [shall raise it from the chalice with care and shall make one sign with 
30 it on the pure body and shall say]: opodoya 


ZWUA APIOV KAL AWA TLULLOV GAHOLVOV IHoOU Xptotou Tov viov 
TOU 8€0U HUMV. OUHV 
[then he shall sign the blood with it once and shali put it n the chalice saying | 
Aftov Titov GWA Kat Ata AAHOLVOV IHoOU XptoTou Tov viou 
35 TOU 8EOU HUMV. GUHV 





rin? ei 


A es i hal aN ai 


The Liturgy of the Copitc Facobites 185 


[then he shall take the middle third in his hand and say] 


The body and the blood ef Emmanuel our God this is in truth. 
Amen. I believe, I believe, I believe and I confess unto the 
last breath that this is the quickening flesh which thine only- 
begotten Son our Lord and our God and our Saviour Jesus 
Christ took of the lady of us all the holy theotokos S. Mary: 
he made it one with his godhead without confusion and without 
mixture and without alteration. Having confessed the good 
confession before Pontius Pilate he gave it also for us on the 
holy tree of the cross by his own will, himself for us all. I verily 
believe that his godhead was not severed from his manhood for 
one MOMENT nor for THE TWINKLING OF AN EYE. It is given for 
us to be salvation and forgiveness of sins and life everlasting 
to them that shall receive of it. I believe that this is so in 
truth. Amen 
(he shall lay the elements from his hand on the paten 
The deacon 


Amen amen amen: I believe, I believe, I believe that this 
is so in truth. Amen 


Pray for us and for all christians who have bidden us remember 
them in the house of the Lord]. 


(THE COMMUNION > 


O Staxwv A prayer which the priest says alone when 


h ld y the hol: tert 
Ey ElPHVH KGL ayatTH hacov e would receive of the holy mysteries 


And he says Amen and prays on this 

XptsTou WaAAwHeEV wise saying 
o Aaos Allholy and consubstantial and un- 
A\AHAOULa divided and unspeakable Trinity, grant 


me to receive this holy bread unto life 
O PRAISE GOD IN HIS HOLINESS 

{ AXAHAOULa me to bring forth fruit wellpleasing 
unto thee, that evidently pleasing thee 
I may live in thee doing thy command- 
OF HIS POWER ments, CALLING UPON thee, FATHER, 


PRAISE HIM IN THE FIRMAMENT 


5 


= 


° 


and not unto condemnation and grant 3° 


AAX Aovuta making bold and invoking THY KING- 35 


eal teat of:Pé, a pom and THY WILL: and HALLOWED 
also be THY NAME in me: for mighty 
AAAHAOULa art thou in all things and blessed. 


186 The Egyptian Rite 


AoEa Tlarpt Kot Yio Kot aria THINE IS THE GLORY FOR EVER. 


T AMEN 
VEUMATIL ;: 
M And after this prayer let him receive 


Kat vuy Kat aet Kat etc Touc “He Aoly body: and in partaking also 
of the chalice let him say Amen twice to 
PLOVAC FOV ALOvOy, OHV ) apply to the body and the blood. 


5 1[When he communicates any one he shail say 
This is in truth the body and blood of Emmanuel our God. 
Amen 
And the communicant shall say 
Amen: I believe] 
10 [When the paten is brought down to communicate the women the deacon shall say 


BLESSED IS HE THAT COMETH IN THE NAME OF THE Lorp]. 


{ THANKSGIVING } 
[ The deacon 
TIpocevEacte uttep THC AELAC METAAHWEWC AYPaVTWYV KL ETTOU= 
15 PAVLWV T@V OPLWV MUGTHPLOV 
The people 
Kupte €A€HGOV] 
(F. 286) 4 thanksgiving after receiving, of John of Bostra 
We that have received of spiritual incorruption have been 
20 healed in the powers of our soul, and unto thee, beneficent God 
plenteous in thy gifts, we offer songs of thankfulness and we 
pray thee, o our master, turn not our festivities into mourning 
nor our hymns into sadness. Thou exactest not judgements 
and takest not vengeance by reason of strict examination of the 
25 participation of these holy mysteries. But giving indulgence 
unto the weakness of our nature, forgive us, spare us, have 
compassion upon us, accounting not thy gifts to us FOR JUDGE- 
MENT or for condemnation but for sanctification and preservation 
and provision for the journey of our salvation: in Christ Jesus 


30 our Lord through whom 
and the rest. 


{THE INCLINATION ) 
[Zhe deacon shall say 
Tac kepadac vuav Ta Kuptw KAwate 


The Liturgy of the Coptic Facobites 187 


The priest shall say :| a prayer of Inclination after receiving, of John of Bostra 

Thou art he to whom- we have committed our life, Lord 
Lord who fillest all: guard us in all places whereon we shall 
light: and the compunction which has come to us through 
prayer and the encouragement unto right life guard unto us 
unstolen and unrepented of, that at all times and in all places 
of thy sovereignty, looking unto thee and walking in the things 
that please thee and wherein thou delightest we be not con- 
founded in the day of the righteous judgement wherein every one 
shall receive retribution while angels stand and thine only- 
begotten Son giveth judgement, our Lord and our God and our 
Saviour Jesus Chrisf through whom 

and the rest. 


<THE DISMISSAL) 


Likewise also a prayer of Imposition of hands after the receiving of the 
mysteries: thou sayest it in the anaphora of S. Cyril 

God who art blessed by the seraphim and the cherubim, 
whom all the angelic hosts glorify and all the choirs of the 
righteous worship, the foundation and the stability of the world, 
who sustainest all creation by thine holy godhead and hast 
made every nature visible and invisible through thine only- 
begotten Son in the Holy Ghost: Bess thy servants WITH ALL 
SPIRITUAL BLESSING who have come beneath thy right hand, 
have bowed their neck to thee: guard them in THE WAY OF 
RIGHTEOUSNESS: may they BE HOLY AND wiTHoUT blemish: 
deliver them and preserve them from every operation of the 
adversary and every power of the devil, oPEN THOU their EYEs unto 
the holy mysteries of THy LAw, fill them with the grace of thine 
Holy Spirit and keep them witHouT BLAME from THIS EVIL 


5 


WORLD THAT Now Is, comfort them with spiritual and heavenly 30 


comfort: may they be accounted worthy of thine INHERITANCE 
INCORRUPTIBLE to come: by the intercession of the holy glorious 
evervirgin theotokos S. Mary and the prayers and the suppli- 
cations of the holy archangels Michael and Gabriel, and S. John 


the forerunner and baptist and martyr, and S. Stephen the 35 


protodeacon and protomartyr, and our holy fathers the apostles, 
and S. Mark the apostle and evangelist and martyr, and the 


188 The Egyptian Rite 


holy patriarch Severus and our righteous father the great abba 
Antony and our father abba Paul and the iij abbas Macarius 
and our father abba John and our father abba Pishoi and our 
Roman fathers and our father abba Moses and the xlix martyrs 
5 and the holy abba John the black and all the choirs of the 
saints, through whose prayers and supplications vouchsafe us, 
o our master, to attain unto a part and a lot with them in 
the kingdom of heaven: in Christ Jesus our Lord through 
whom all glory and all honour and all worship befitteth thee 
ro With him and the Holy Ghost the lifegiver and of one substance 
with thee now and ever and world without end. Amen 
[The people shall say 
Kupte eAeHooy, 
Then the priest shall pour water upon his hands and shall make the sign 
15 with a little thereof upon the table and shall say 
Angel of this sacrifice soaring on high with this hymn make 
memorial of us before the Lord that he forgive us our sins. 
Then he shall wipe his face with his hand and his brother priests above and below 
and the whole congregation (shall do the like) and he shall bless them and give them 


20 the dismissal and shall end with reading the blessing. And to our Lord be glory 
always}. 


The holy anaphora of 8S. Mark is finished 
His blessing be with us 
in the peace of God 
Amen 





3. THE ANAPHORA 


OF THE 


ETHIOPIC CHURCH ORDINANCES 


{THE OFFERTORY) 


And let the deacon bring the oblation to [the newly consecrated bishop). 


(THE THANKSGIVING) 


And then he shall lay his hand on the oblation with all the presbyters and 
giving thanks shall say on this wise 5 


Tue LorD BE WITH YOU ALL 
And the people shall answer 
May he be wholly witH THY SPIRIT 
And the bishop shall say 
Lift up your hearts ; lo 
And the people shail say 
We lift them up unto the Lord our God 
And the bishop shall say 
Let us give thanks unto the Lert 
The people 15 
It is right and just 
And then [the presbyters| shall say the consecration of the oblation following 
the bishop 
WE GIVE THEE THANKS, 0 LorD, IN thy BELOVED Son Jesus 
Christ whom IN THE LAST DAys thou didst sEND unto us 20 
a SAVIOUR AND REDEEMER, THE ANGEL OF thy COUNSEL, who is 
the Word from thee, THROUGH WHOM thou madest ALL THINGS 
by thy will. And thou sentest him from heaven into the bosom 


190 The Egyptian Rite 


of the virgin: he WAS MADE FLESH and was carried in the 
womb and thy Son was revealed or THE Ho ty Guost that 
he might fulfil thy will and make a people for thee by stretching 
out his hands, suffering to loose the sufferers that trust in thee: 
5 who was delivered of his own will to the passion that he might 
destroy death and burst the bonds of Satan and trample on 
hades and lead forth the saints and establish a covenant and 
make known his resurrection. Therefore HE TOOK BREAD, GAVE 
THANKS AND SAID TAKE EAT: THIS IS MY BODY WHICH Is broken 
10 FOR You. AND LIKEWISE ALSO THE CUP AND SAID THIS IS MY 
BLOOD WHICH IS SHED FOR you: as often as ye do THIS ye 
shall Do it in REMEMBRANCE OF ME. 
{THE INVOCATION > 
Remembering therefore his death and his resurrection we 
15 offer thee this bread and cup giving thanks unto thee for that 
thou hast made us meet to stand before thee and do thee 
priestly service. We beseech thee that thou wouldest send 
thine Holy Spirit on the oblation of this church: give it 
together unto all them that partake [for] sanctification and for 
20 fulfilling with the Holy Ghost and for confirming true faith, 
that they may laud and praise thee 1n thy Son Jesus Curist, 
through whom To thee BE GLORY AND DOMINION IN THE holy 
CHURCH both now and ever AND WORLD WITHOUT END. AMEN 
(Of the oblation of oil 
25 He that shall offer oil in the offering of bread and wine, likewise giving thanks in 
this manner, tf he use not these words, shall give thanks in other words to the best 
of his power saying 
Like as hallowing this (creature of) oil thou givest it to them 
that are anointed and receive it, wherewith thou didst anoint 
30 priests and prophets: after the same manner also strengthen 
them and whosoever partakes thereof and hallow them that 


‘receive it) 
The people shall say 


As it was, is and shall be UNTO GENERATIONS OF GENERATIONS 
35 AND WORLD WITHOUT END. AMEN. 


The bishop 
And again we beseech the almighty Lord the Father of the 
Lord and our Saviour Jesus Christ to grant us to take with 


—_—— 


The Ethiopic Liturgy 19I 


blessing this holy mystery and not to condemn any of us but to 
make meet all that partake of the reception of the holy mystery 
of the body and blood of Christ the almighty Lord our God 
The deacon shall say 
Pray ye 5 
{The bishop shall say) 

Lord almighty, grant us effectual reception of this holy 
mystery and condemn none of us but bless every one in Christ: 
through whom to thee with him and with the Holy Ghost be 
glory and dominion [both now] and ever and world without 10 
end. Amen. 


THE INCLINATION > 
The deacon shall say 
Ye who stand, bow down your heads 
{ The bishop shall say) 15. 
Lord eternal which knowest what is hidden, unto thee thy 
people have bowed down their head and unto thee have sub- 
dued the hardness of heart and flesh: behold FRoM HEAVEN 
THY DWELLINGPLACE and bless them, men and women: INCLINE 
THINE EAR TO them AND HEARKEN UNTO their PRAYER: stablish 20 
them WITH THE STRENGTH OF thy RIGHT HAND and protect 
them from evil affliction: be thou to them a guardian, to body 
and soul: INCREASE unto them and us FalTH and fear: through 
thine only Son through whom to thee with him and the Holy 
Ghost be glory and dominion always and world without end. 25 
Amen. 


(THE ELEVATION) 

The deacon shall say 

Give we heed 
And the bishop 30 

Holiness to the holies 

(lacuna in MS.) 

The people shall say 

One is the holy Father: one is the holy Son: one is the 

holy Spirit. 35, 


192 The Egyptian Rite 


{THE COMMUNION) 
The bishop shall say 
The Lord be with you all 
The people shall say 
5 And with thy spirit 
Then they shall raise an hymn of praise and the people shall go in to receive 
the saving medicine of the soul whereby sin is forgiven. 


{ THANKSGIVING) 
Prayer after he has delivered {the communion) 

10 Lord almighty, Father of the Lord and our Saviour Jesus 
Christ, we give thee thanks for that thou hast granted us to 
take of thine holy mystery. Let it not be unto guilt nor unto 
judgement but unto renewing of soul and body and spirit: 
through thine only Son through whom to thee with him and 

15 with the Holy Ghost be glory and dominion eternally both 
now and ever and world without end. Amen 

The people shall say 
Amen. 


{ DISMISSAL > 


20 The presbyter shall say 
The Lord be with you all 
«The people shall say 
And with thy spirit) 
Imposition of hands after they have received 
25 Lord eternal almighty, Father of the Lord and our Saviour 
Jesus Christ, bless thy servants and thine handmaids: protect 
and help and succour them by the host of thine angels, guard 
and strengthen them in thy fear, with thy majesty adorn them, 
grant that they may think the things that are thine and believe 
30 the things that are thine and grant that they may will what is 
thine, even peaceableness without offence and wrath: through 
thine only Son through whom to thee with him and the Holy 
Ghost be glory and dominion 
(and the rest) 


lh aia ae 





‘The Lord be with you all 
The people | 
And with thy spirit - 
The deacon shall say 
Beeb yg pt (Qt IN REACH: - 





And the keddasé is finished. 





4. THE LITURGY OF THE ABYSSINIAN 
JACOBITES 


COMMONLY CALLED 


THE ETAIOPIC 


INCLUDING 


THE ANAPHORA OF THE APOSTLES 


This is the order which Basil of Antioch compiled 


In the name of 
the Father and of the Son and of the Holy Ghost one God 


The order of the Keddasé which is to be said by the presbyter 

5 and the deacon and the people together with everything that 

is proper each in the time thereof according to the order of 
our fathers the Egyptians 


{THE PREPARATION OF THE MINISTERS) 


Now first of all the presbyter when he entereth the church shall say the prayer of 

10 Penitence: and next he shall say the 25th psalm of David Unto THEE, 0 Lorn, 

WILL I LirT UP my SouL, the 61st HEAR My CRYING, 0 Gop, the 1o2nd HEAR 

MY PRAYER, O Lorp, the 1037d PRAISE THE LorD, 0 My SOUL, the 130th Out 
OF THE DEEP and the 131st Lorp, I AM NOT HIGHMINDED 


And afterwards he shall say this following 


15 Lord our God, thou alone art holy and thou hast bestowed holiness on all of 
us by thine invisible power. Yea, Lord, we pray thee and beseech thee to send 


e 
¥ 





The Liturgy of the Abyssinian Jacobites 195 


thine Holy Spirit upon the church and upon this ark and upon all their holy 
vessels whereon thy precious mystery is ordered. And now bless them and 


hallow them and cleanse them from all uncleanness and defilement through the 


remission of the second birth so that there be not left on them any remem- 
brance at all of transgressions and pollution, and make this church and this ark 5 
vessels chosen and cleansed and pure, REFINED SEVEN TIMES FROM all uncleanness 
and defilement and pollution of transgressors, LIKE SILVER REFINED PURGED 
AND TRIED FROM THE EARTH, and when they are purified make them such that 
on them may be wrought the mystery of the Father and the Son and the Holy 
Ghost both now and ever and world without end. Amen 10 


Prayer before the withdrawing of the veil 
And he shall bow before the veil 


Lord our God, who knoweth the thought of man and TRIETH THE HEART AND 
REINS: forasmuch as, albeit I am not worthy, thou hast called me to minister in 
this holy place, disdain me not nor turn away thy face from me, but take away 15 
my sin and purify the uncleanness of my soul and my body. And now I pray 
thee blot out my error and the trespass of thy people and LEAD US NoT INTO 
TEMPTATION. Yea, Lord, thrust me not away AND MAKE ME NOT ASHAMED OF MY 
HOPE but send down upon me the grace of the Holy Ghost and make me meet 


_ to stand in thy sanctuary that I may offer unto thee a pure oblation with an 2° 


humble heart for the remission of my error and my sin: and remember not the 
trespass of thy people which they have wrought wittingly or unwittingly : vouch- 
safe rest unto our fathers and brothers and sisters who have fallen asleep: keep 
and defend thy people. To thee and to thine only good and merciful Son and 
to the Holy Ghost the lifegiver be glory world without end. Amen 25 


And he shall say the prayer of Basil 


Lorp our Gop and our creator WHO HATH MADE ALL THINGS THROUGH HIS 
WORD AND hast brought us in unto this mystery By THY wispom, who didst 
form MAN and MADEST him TO BE RULER OVER ALL CREATURES that he might 
JUDGE IN RIGHTEOUSNESS AND PURITY: GRANT US THE WISDOM which dwelleth 3° 
in thy treasuries, CREATE IN US A CLEAN HEART and forgive us our sins and 
hallow our soul and make us meet to draw nigh unto thy sanctuary that we 
may offer unto thee an oblation and spiritual sacrifice for the remission of the 
sin of thy people. O our Lord and our God and our Saviour Jesus Christ who 
hast RAISED US FROM THE EARTH AND LIFTED US UP OUT OF THE DUST, THAT 35 
thou MAYEST SET US WITH THINE ANGELS AND WITH THE PRINCES OF thy PEOPLE, 
make us worthy of thine holy gospel and of thy love, and in the greatness ot 
thy lovingkindness hear us that we may do thy will in this hour, offering to 
thee a good oblation and spiritual fruit that may be wellpleasing unto thee in 
thy lovingkindness and mercy. Accept this spotless oblation, send upon us and 4° 
upon this mystery thine Holy Spirit: let it be to the glory of thine only Son 
our Lord and our Saviour Jesus Christ world without end. 


O 2 


- 196 The Egyptian Rite 


{THE PREPARATION OF THE INSTRUMENTS > 
Prayer over all the vessels of the church 


Lord good and merciful and HOLY, WHO DWELLETH IN THE HOLY PLACE, who 
of thine own goodness didst command Moses thy servant to TAKE THE BLOOD 
AND SPRINKLE IT ON ALL THE VESSELS OF the tabernacle: now also we pray 
thee and beseech thee, o good and lover of man, that thou wouldest sanctify 
these vessels By thine Hoty SprriT AND THE SPRINKLING OF THE BLOOD OF our 
Lord Jesus Curist: let these vessels be made pure for thy service and let this 
same holy ordinance be in truth these lifegiving mysteries, the precious body 
1o and blood of our Lord Jesus Christ: .for holy and full of glory is thine holy 

name, Father and Son and Holy Ghost, both now and ever and world without 

end 


on 


Prayer over the machfadat 


Lord our God and our Lord Jesus Christ, to whom belong treasuries which 

15 are full of lovingkindness and mercy, o giver of good things to all that trust in 
him, who did spread out the heaven by his wisdom and gave a diverse law 
to the firmaments and the clouds and the skies, the line whereof hath not 
changed : now also, o our God, thou lover of man, send down thine hand and 
the power of thy godhead upon these cloths which shall cover thine holy body. 
20 Thou who didst send power on the cloths which were wrapped around thine 
holy body in the sepulchre, let these also be made in the likeness of those that 
are in the heavens: for thine is the glory and the power and the might with 
thy Father and the Holy Ghost both now and ever and world without end. 


Amen. 

25 (THE VESTING> 
And next he shall go in and worship before the tabot and then he shall 
say the prayer of John 

Lord our God wuo sITTETH above the angels and the archangels, the lords 
and the dominions, THE CHERUBIN and the seraphin, who was before all 
30 creatures, who is exalted above all glory, who LirreTH up the lowly FROM THE 
EARTH and exalteth them to heaven: thou who hast manifested unto us A NEW 
way for our salvation, whose mercies are numberless, o good, lover of man, by 
thy will thou hast taught us poor ones, thy people, to know the mystery of 
thine holiness and thine awful word: praised also be thy glory which thou 
35 hast ordained for us. Lord our God, good and lover of man, suffer us to come 
into thine holy place and read the mysteries of thy words as befitteth thy 
godhead with a right faith: do thou make the light of thy glory to shine upon 
us, which removeth from us the polluting thought and the deed of sin, and send 
upon us the grace of the Holy Ghost, the CONSUMING FIRE, which the fiery ones 
40 cannot approach unto, which consumeth the evil thought and burneth up sins: 
vouchsafe knowledge to THE EYES OF OUR HEARTS and keep our Lips from 
speaking EVIL, give us peace and teach us righteousness: for thou art the 
holy garment, the medicine of our sickness, the artificer of our kind. And 
make us to become meet for this thine holy mystery and put away from us all 





| 
4 
3 


’ 


ee ee ee Oe 


_— oY. eS 


The Liturgy of the Abyssinian Facobites 197 


evil thoughts and tusts which fight against THE souL that we may offer unto 
thee a good heavenly oblation without spot or uncleanness. Through thy 
great lovingkindness and mercy and favour may we accomplish this heavenly 
mystery which is above all mysteries. To thee with thy good heavenly Father 
and with thine Holy Spirit the giver of life will we raise glory and majesty 5 
and honour world without end 


The celebrating priest shall rise up with reverence and shall bow first of all before 
the tabot once and once to the presbyters and to the deacons once. And he shall come 
to the tabot and take the vestment into his hands and say Our Father which art in 
heaven: then he shall bow thrice. If there ts a pope present he shall go to him with 10 
the vestment to be blessed and vested: but if there is none, he shall bless and vest 
himself *. 


(THE PROTHESIS 
And while he dresseth the tabot he shall say this prayer following 


LORD WHICH KNOWETH THE HEARTS Of each and all, which DWELLETH IN THE 15 
HOLY PLACE, which is without sin and alone able to forgive sin: whereas thou 
knowest, o Lord, that I am not pure for this thine holy service and that I have 
not the countenance wherewith to draw nigh and to open » my mouth » before 
thine holy glory: yet ACCORDING TO THE MULTITUDE OF THY MERCY forgive me 
my sin, for I ama sinner: grant me TO FIND GRACE AND mercy in this hour 20 
and send me thy power from on high that I may be made worthy and may 
accomplish thine holy service according to thy will and thy goodpleasure, and 
that this incense also may be a sweetsmelling savour. And do thou also, 
o our Lord, be with us and bless us: for thou art the absolver of our sin and 
the light of our souls and our life and our strength and our hope and our refuge 25 
and to thee we send up unto the highest thanksgiving and honour and worship, 
to the Father and the Son and the Holy Ghost, at all times both now and ever 
and world without end. 


Prayer after he hath prepared the altar, of the Father 


O God who hast taught us this great mystery for our salvation, thou who 30 
hast called us thy lowly servants, although we be unworthy, to be ministers 


® The following alternative form of this rubric is given in a smaller hand in 
the margin of A: Again what is meet, that is what is necessary for the priest by the 
order of the keddasé of the mysteries for the mintstry of the holy tabot. First he shall 
come unto the tabot and take the vestment in his hand and turn his face towards the 
east and bow three times and say Our Father which art in heaven. And again 
he shall turn to the people to see whether there is a deacon to minister before he puts 
on the complete vestments: for if there ts no deacon to minister and assist in the 
ministration it will be impossible for the priest to take off his vestments after vesting. 
And when he will vest, let the presbyter look whether the vestment ts too long or too 
short: jor after vesting tt is not proper to unvest. And then he shall put on the 
Akmam and shall tie it with the Zenar. And he shall collect his thoughts and not 
let them turn aside unto the business of the world nor even go out of the door of the 
sanctuary. And if there is an archpope or a bishop present he shall take the vest- 
ments in his hand and turn to him and bless them for him before he vests, 

> DE: wanting in A B, 


198 The Egyptian Rite 


unto thine holy altar: do thou, o our master, make us meet IN THE POWER OF 
THE Hoty Guost to accomplish this mystery to the end that without falling 
into judgement IN THE PRESENCE OF thy great GLORY we may present unto 
thee a sacrifice of praise and glory and great comeliness in thy sanctuary. 
5 O Lord giver of redemption and sender of grace, who workest all in all, grant 
us, Lord, that our gift be accepted in thy sight. Yea, Lord our God, we pray 
thee and beseech thee that thou wilt not forsake thy people by reason of their 
sin and especially not by reason of my foolishness: for holy is thine holy place 
according to the gift of the Holy Ghost: in Jesus Christ our Lord to whom with 
to thee and the Holy Ghost the lifegiver who is coequal with thee are fitting honour 
and glory and power both now and ever and world without-end. Amen. 


Prayer after the withdrawal of the veil 


How awful is this day and how marvellous this hour wherein 
THE Hoty GuHost WILL come down and OVERSHADOW this 
15 oblation and hallow it. In quietness and IN FEAR AND TREM- 
BLING stand ye up and pray that THE PEACE oF GOD BE with 
@me* and WITH ALL OF YOU. 
And when the priest is vested all the people shall say » in the first mode» 
Halleluia. 


20 If there be any one of the faithful that hath entered the church at the time of the 
keddasé and hath not heard the holy scriptures and hath not waited until they finish 
the prayer and the keddasé and hath not received the host, let him be excommunicate 
from the church: for he hath violated the law of God and disdained to stand before 
the heavenly king, the king of flesh and spirit. This the apostles have taught us in 

25 their canon °. 

Prayer over the masob: the priest shall say 
Lord our God, that said unto Moses his servant and prophet Make me 
choice vessels and set them in my tabernacle upon mount Sinai: now also, 
our God almighty, stretch forth thine holy right hand upon this pot, fill it with 

30 power and virtue and purity and the grace of the Holy Ghost and thy glory 

that they may make therein the holy body of thine only Son in this holy 
apostolic church: for thine is the glory with thine only Son and the Holy 
Ghost both now and ever and world without end 


The people shall say 
35 Thou art the pot oF pure GoLD wherein is hidden THE MANNA, 
THE BREAD WHICH COMETH DOWN FROM HEAVEN AND GIVETH 
LIFE UNTO all THE WORLD 


@ you A. > or in unison 

c W. Fell Canones apostolorum aethiopice Lips. 1871, p.34: Can. vii Quivis fidelis 
qui ecclesiam ingreditur et scripturas audit non autem subsistit donec (fideles) 
preces absolverint neque sanctam eucharistiam sumit : pro tali ne faciant preces ; 
debetur enim ei segregatio quoniam rixam atque perturbationem parat ecclesiae. 
Cp. Bruns Canones apost. et concil. Berol. 1839, i pp. 2, 8r. 





‘ 
3 


= ie ia tel 


The Liturgy of the Abyssinian Facobites 199 


The priest making the sign over the bread shall say 

Eulogios Kyrios Iésous Christos Son or THE LivinG Gop, hagiasma tén pneu- 

maton: hagios in truth, Amen 
and then he shall take the host *with his pure hand while wet and shall 
yub it over and under® saying 5 

Christ our very God, sign with thy right hand and bless with thine hand and 
hallow with thy power and give virtue to this bread : let it be for the remission 
of the sins of thy people. Amen 

and then the assistant shall receive wt into the machfad saying 

Like as Joseph and Nicodemus wrapped thee in linen clothing and spices and Io 

thou wast wellpleased in them, in like manner be wellpleased in us 


and then the priest shall take it and say this 
The hallowing and the thanksgiving and the exaltation, accepted be it of God 
the Father, for the remission of sin. Power and blessing and light, hallowing 
and the holy be in this holy apostolic church. Amen.? 15 
And then the priest shall compass the tabot with the taper in front of him 
and the deacon shall compass it thrice holding the chalice 


The priest shall say 


Lord our God, who didst accept the offering of Abel in the wild and of Noah 
within the ark and of Abraham on the mountaintop and of Elijah on the top of 20 
Carmel and of David in the threshingfloor of Ornan the Jebusite and the 
widow’s mite in the sanctuary: accept likewise the oblation and offering of 
thy servant John which he has brought unto thine holy name and let it be the 
redemption of his sins: recompense him with a goodly recompense in this 
world and in that which is to come both now and ever and world without end 25 


and the deacon shall say 
The Lord seeth me 
unto the end thereof. 


And then the prst shall set the host in the paten and the deacon shall 
pour the blood into the chalice 30 


The priest shall say this prayer following after he hath set the host on the paten 


Lord our God good and lifegiving, who didst spread forth thine holy hands 
on the tree of the cross: place thine holy hand on this paten which is filled 
with good things, whereon they that love thy name have prepared the susten- 
ance of a thousand years. Now, our God, bless with thine hand and hallow 35 
and cleanse this paten which is filled with live coal, even thine own holy body 


® and with his wet hand he shall rub the bread over and under and he shall sign 
over it a second time D. 

> This passage varies considerably in the MSS. D has: Power and light, 
greatness and blessing and the hallowing of the holy be on this church dud 
he shall say furthermore This hallowing be accepted, the thanksgiving and the 
exaltation for the remission of sin on the part oe God the F ather. Amen: so 
be it, so be it. “ek, 


200 The Egyptian Rite 


which we have presented on thine holy altar in this holy apostolic church : 
for thine is the glory with thy good heavenly Father and the Holy Ghost the 
lifegiver both now and ever and world without end. 
Prayer over the chalice 
5 Lord our God Jesus Christ aléthinos true, our God that was made man, 
whose godhead was not severed from his manhood, who of his own good- 
pleasure did pour out his blood for the sake of his creatures: now, our God, 
place thine holy hand on this cup, hallow it and cleanse it that this may become 
thy precious blood for life and for remission of sin unto every one that shall 
10 drink thereof believingly. Glory be to thine heavenly Father and to the Holy 
Ghost the lifegiver both now and ever and world without end 


A second prayer, of the nuptials, over the chalice 
Christ our very God, who wentest to the marriagefeast when they called 
thee in Cana of Galilee and didst bless them and didst make the water wine: 
15 do thou in like sort unto this wine which is set before thee: bless it and hallow 
it and cleanse it: let it become the joy and the life of our soul and our body 
At all times may the Father and the Son and the Holy Ghost be with us 
Fillit with the wine of rejoicing for good, for life and for salvation and for the 
remission of sin, for understanding and for healing and for counsel of the Holy 
20 Ghost both now and ever and world without end 
Purity and sweetness and blessing be to them that drink of thy blood 
precious aléthinos true. 
Prayer over the cross-spoon 
Lord our God, who didst make thy servant Isaiah meet to behold the seraph 
25 when with THE Tones in his hand HE Took therewith A LIVE COAL FROM OFF 
THE ALTAR and laid it on his mouth: now, Lord Father almighty, place thine 
holy hand upon the cross-spoon for the administering of the holy body and 
blood of thine only Son our Lord and our God and our Saviour Jesus Christ : 
bless now and hallow and cleanse this cross-spoon and*give it power and glory 
30 as thou gavest to the tongs of the seraph: for thine is the glory and the 
dominion with thine only Son our Lord Jesus Christ and the Holy Ghost both 
now and ever and world without end. Amen. 


And then the priest shall sign with his hand in the form of the sign of the 
cross over the bread and shall say 


35 Blessed be the Lord® almighty 
The people shall say 
Amen 
(The priest shall say) 
And blessed be the only Son our Lord Jesus Christ» 
40 <The people shall say) 
Amen 


® +the Father C, 
> +4 who was made man of the holy virgin Mary for our salvation C. 


| 
| 
| 


j 


ek eae ee 


The Liturgy of the Abyssinian Facobites 201 


(The priest shail say) 
And blessed be the Holy Ghost the Paraclete® 
{The people shall say) 
Amen 
and he shail say over the chalice also in like manner 5 
bAvam he shall say over both 
Glory and honour are due unto the holy Trinity the Father 
and the Son and the Holy Ghost coequal Trinity both now and 
ever and world without end. 


And the priest shall turn to the assistant joining hands with him when he 10 
speaketh the word 


Remember me, my father presbyter 
He also shall answer him saying 
The Lord keep thy priesthood and accept thine oblation. 


And then the priest shall stand upright and with his face to the east stretching 15 
forth his hand and shall say with a loud voice 


One is the holy Father, one is the holy Son, one is the 
Holy Ghost 
The people shail say 
The Holy Ghost 20 
The priest shail say 
O PRAISE THE LORD ALL YE HEATHEN 
The people shall say 
PRAISE HIM ALL YE NATIONS 
The priest shall say 25 
For HIS MERCIFUL KINDNESS IS EVER MORE AND MORE TOWARDS US 
The people shall say 
AND THE TRUTH OF THE LORD ENDURETH FOR EVER 
The priest shall say 
Glory be to the Father and to the Son 30 
and to the Holy Ghost 
Both now and ever and world without end. Amen. 
Halleluia 


and the people also shall say mn like manner. 


® + who strengtheneth us all C. 
> again he shall say tt over the body and blood: and afterwards C. 


202 The Egyptian Rite 


CENARXIS) 


The deacon shall say 
Stand up for prayer 
The people shall say 
5 Lord have mercy upon us 
The priest shall say 
Peace be unto you all 
The people shall say 
With thy spirit 
10 : The priest shall say the prayer of Thanksgiving 
We give thanks unto the doer of good unto us, the merciful 
God the Father of our Lord and our God and our Saviour 
Jesus Christ: for he hath covered us and succoured us, he 
hath kept us and brought us nigh and received us unto himself 
15 and undertaken our defence and strengthened us and brought 
us unto this hour. Let us therefore pray him that the almighty 
Lord our God keep us in this holy day all the days of our life 
in all peace 
Pray ye 
20 Lord Lord God almighty, the Father of our Lord and our 
God and our Saviour Jesus Christ, “we render thee thanks upon 
every thing, for every thing and in every thing, for that thou 
hast covered us and succoured us, hast kept us and brought us 
nigh and received us unto thyself and undertaken our defence 
25 and strengthened us and brought us unto this hour 
The deacon shall say 
Entreat ye and beseech that the Lord have mercy upon us and 
compassionate us and receive prayer and supplication from 
his saints in our behalf according to what is expedient at 
30 all times. May he make us meet to partake of the com- 
munion of the blessed mystery and remit unto us our sins 
The priest shall say 
For this cause we pray and entreat of thy goodness, o lover 
of man, grant us to. fulfil this holy day all the days of our life 
35 bin peace along with thy fear. All envy and all trial and all 


* AB omit. > and in all peace C. 


The Liturgy of the Abyssinian Facobites 203 


the working of Satan and the counsel of evil men and the 
insolence of adversaries secret and open remove far from me 
benediction and from all thy people and from this holy place of 
thine benediction towards the altar: all good things that are expedient 
and excellent command thou for us, for thou art he that HATH 5 
GIVEN US POWER TO TREAD UPON scorpions AND SERPENTS 
AND UPON ALL THE POWER OF THE ENEMY. LEAD US NOT 
INTO TEMPTATION BUT DELIVER US AND RESCUE US FROM ALL 
EVIL: in the grace and lovingkindness and love towards man- 
kind of thine only Son our Lord and our God and our Saviour to 
Jesus Christ through whom to thee with him and the Holy 
Ghost the lifegiver who is coequal with thee are fitting glory and 
honour and might now and ever and world without end. 


The deacon shall say 
Stand up for prayer 15 
The assistant priest shall say 
Peace be unto you all 


And again let us beseech the almighty Lord the Father of the 
Lord and our Saviour Jesus Christ on behalf of those who 
bring an offering within the one holy catholic church, an 20 
oblation, firstfruits, tithes, a thankoffering, a memorial, whether 
much or little, in secret or openly, and of those who wish to 
give and have not wherewith to give, that he accept their ready 
mind, that he vouchsafe the heavenly kingdom, who hath power 
unto every deed of blessing, even the Lord our God 


The deacon shall say oe 
Pray for them that bring an offering 
; The people shall say 
Accept the offering of the brethren, accept the offering of the 
sisters, and ours also accept, our offering and our oblation 30 


The deacon shail say 
The commandment of our fathers the apostles: Let none keep 
in his heart rancour or revenge or envy or hatred towards 
his neighbour 
Worship the Lord in fear 35 
The people shall say 
Before thee, Lord, we worship and thee we glorify 


204 The Egyptian Rite 


The priest shall say 

Lord our God who art almighty, we pray and beseech thee 
for them that bring an offering within the one holy catholic 
church, an oblation, firstfruits, tithes, a thankoffering, a memorial, 
5 in secret or openly, whether much or little, and for those who 
wish to give and have not wherewith to give. Thine acceptance 
of their ready mind grant thou unto every one: let the recom- 

pense of blessing be a portion world without end. Amen. 


The priest shall say the prayer of the Mystery 


io O my master Jesus Christ, coeternal pure Word of the 
Father and Word of-the Holy Ghost the lifegiver: thou art 
THE BREAD OF LIFE WHICH CAMEST DOWN FROM HEAVEN and 
didst foretell that thou wouldest be the Lamb without spot ror 
THE LIFE OF THE WORLD: and now also we pray and beseech 

ig Of thine excellent goodness, o lover of man, make thy face to 
shine upon this bread gormsng, and upon this cup fointing, which 
we have set upon this spiritual ark of thine: bless he shall bless once 
the bread, and hallow Ae shail bless the cup, and cleanse them both 
he shall bless once because of both, and change this bread oimting: let it 

20 become thy pure body, and what is mingled with this cup 
pointing thy precious blood and let it be offered for us all and 
be the healing and salvation of our soul and our body and our 
spirit. Thou art the king of us all, Christ our God, and to thee 
we send up praise and worship and to thy good Father and to 

2s the Holy Ghost the lifegiver who is coequal with thee both now 
and ever and world without end. Amen. 


And then he shall cover the bread and the chalice with a covering and shall bow 
to the tabot and the deacon shall bow to the presbyter and they shall bow both 
together. 


30 And the presbyter shall say in a low voice this prayer which is S. Basil's 


Lord our God, who by reason of thine unspeakable love 
towards mankind didst sEND thine ONLY SON INTO THE WORLD 
to bring back unto thee the lost sheep: we beseech thee, o our 
master, turn us not back as we draw nigh to this awful sacrifice 

35 without defilement and trusting NOT IN OUR OWN RIGHTEOUS- 
NESS BUT ON THY MERCY wherewith thou hast loved our race: 
we pray and beseech of thy goodness, o lover of man, that this 





The Liturgy of the Abyssinian Facobites 205 


mystery when thou hast prepared it for our salvation be not to 
us thy servants and all thy people for condemnation, but that it 
be profitable for the blotting out of our transgression and the 
forgiveness of our negligence. Glory and honour be to thine 
holy name both now and ever and world without end. Amen. 5 


And the presbyter that assisteth shall say the Absolution of the Son 


Lord Lord Jesus Christ the only Son, the Word of the Lord 
the Father, who hast broken off from us the bond of our sins 
through thy lifegiving and saving sufferings, who didst BREATHE 
uPON the face of thine holy disciples and pure ministers SAYING Io 
TO THEM RECEIVE THE Hoty GHosT: WHATSOEVER men’s SINS 
YE REMIT THEY ARE REMITTED UNTO THEM AND WHOSESOEVER 
SINS YE RETAIN THEY ARE RETAINED: thou therefore now, 

o Lord, hast vouchsafed unto thy pure ministers that do the 
priest’s office at all times in thine holy church that they should 15 
remit sin on earth, should bind and loose every bond of 
iniquity. Now again we pray and entreat of thy goodness, 

o lover of man, in the behalf of these thy servants my fathers 
and my brothers and my sisters and of me thy sinful and feeble 
servant and of them that bow their heads before thine holy 20 
altar: make plain for us the way of thy mercy, break and sever 
every bond of our sins, whether we have trespassed against 
thee wittingly or unwittingly or in deceit, whether in deed or in 
word or through faintheartedness, for thou knowest the feeble- 
ness of man. O good lover of man and lord of all creation, 2; 
grant us the forgiveness of our sins, bless us and purify us and 
free us and set us loose and loose all thy people and here he shall 
mention those lately departed, and fill us with the fear of thy name and 
stablish us to do thine holy will, o good: for thou art our God 
and our Saviour and to thee is fitting the glory and the praise 30 
with thy good heavenly Father and the Holy Ghost the life- 
giver who is coequal with thee both now and ever and world 
without end 

May thy servants who have ministered on this day, the 
presbyter benediction towards the presbyter, and the deacon benediction 35 
towards the deacons, and the priests benediction, and all the people and 
mine own neediness also, I thy poor servant benediction towards 


206 The Egyptian Rite 


himself be absolved out of the mouth of the holy Trinity the 
Father and the Son and the Holy Ghost and out of the mouth 
of the one holy catholic and apostolic church, and out of the 
mouth of the xv prophets and out of the mouth of the xij 
5 apostles and out of the mouth of the Ixxij disciples and out of 
the mouth of the divine and evangelist Mark the apostle and 
martyr and out of the mouth of the archpopes S. Severus 
and S. Dioscorus and S. John Chrysostom and S. Cyril and 
S. Gregory and S. Basil, out of the mouth of the cccxviij 
10 orthodox that assembled in Nicaea and the cl in Constantinople 
and the cc in Ephesus and out of the mouth of the honoured 
father the archpope abba /ohm and our blessed pope abba 
Sinoda and out of the mouth of me also thy sinful and feeble 
servant. May they be absolved out of the mouth of our lady 
15 Mary parent of God, the new loom. For awful and full of 
glory is thy name, o holy Trinity, Father and Son and Holy 
Ghost, both now and ever and world without end. Amen. 


The deacon shall say 
For peaceable holiness we beseech, that the Lord make us 
20 peaceable by his own lovingkindness 
The people shall say at each pause 
Amen. Kiralayéson. Lord have mercy upon us 


For our faith we beseech, that the Lord would grant us to be 
wellpleasing, to keep the faith in purity 
25 For our congregation we beseech, that the Lord would keep us 
unto the end in the fellowship of the Holy Ghost 
For the patience of souls we beseech, that the Lord vouchsafe 
us the perfection of patience in all our tribulation 
For the holy prophets we beseech, that the Lord number us 
30 with them 
For the holy apostles we beseech, that the Lord grant us to 
be wellpleasing even as they were wellpleasing and 
apportion unto us a lot with them 
For the holy martyrs we beseech, that the Lord grant us to 
35 perfect the same conversation 
For our archpope abba Matthew and our blessed pope abba 
Sinoda we beseech, that the Lord grant them unto us long 


The Liturgy of the Abyssinian Facobites 207 


time, that with understanding they rightly speak the word 
of faith in purity without spot for that they are the guardians 
of the church 

For the presbyters we beseech, that the Lord never take from 
them the spirit of priesthood, the zeal and fear of him 5 
unto the end and that he vouchsafe them <the fruit of) 
their labour 

For the deacons we beseech, that the Lord grant them to run 
a perfect course and to draw nigh unto their work in 
holiness and that he remember their love 10 

For the subdeacons and the anagnosts and the singers we 
beseech, that the Lord grant them to perfect the zeal of 
their faith 

For the widows and the celibates we beseech, that the Lord 
hear their prayer and vouchsafe them abundantly in their 15 
hearts the grace of the Holy Ghost and accept their labour 

For the virgins we beseech, that the Lord grant them the crown 
of virginity and that they be unto the Lord children and 
daughters and that he accept their labour 

For the ascetics we beseech, that the Lord grant them to receive 20 
their reward through abstinence 

For the laity and faithful men we beseech, that the Lord grant 
them a share in the washing away of sin and seal them 
with the seal of sanctification 

For our king John we beseech, that the Lord vouchsafe him 25 
much peace in his days 

For the judges and those who are in authority we beseech, that 
the Lord give them wisdom and the fear of him 

For all the world we beseech, that the Lord prevent the thought 
thereof and put into the mind of all and each to desire that 30 
which is good and expedient 

For them that travel by sea or in the desert we beseech, that 
the Lord guide them with a merciful right hand 

For the excommunicate we beseech, that the Lord grant them 
patience and wholesome discipline and vouchsafe that their 35 
labour be perfected 

For the sad and sorrowful we beseech, that the Lord give them 
perfect consolation 


208 The Egyptian Rite 


For the hungry and thirsty we beseech, that the Lord give them 
their daily food 
For prisoners we beseech, that the Lord loose them from their 
bonds 
5 For captives we beseech, that the Lord restore them to their 
country in peace 
For those of the christian congregation who are fallen asleep 
we beseech, that the Lord vouchsafe them a place of rest 
For the sick and suffering we beseech, that the Lord heal them 
10 speedily and send upon them LOVINGKINDNESS AND MERCY 
For those of our fathers and our brothers and our sisters who 
have trespassed we beseech, that the Lord cherish not 
anger against them but grant them rest and relief from his 
wrath 
15 For the rains we beseech, that the Lord send rain on the place 
that needeth it 
For the waters of the rivers we beseech, that the Lord fill them 
with water of life unto due measure and limit 
For the fruit of the earth we beseech, that the Lord give to the 
20 earth her fruit for sowing and for harvest 
And all of us who ask and beseech in prayer may he clothe with 
the spirit of peace and vouchsafe us to draw nigh and ask 
the Lord that he hear and accept 
Let us therefore rise up in the Holy Ghost that we may have 
25 knowledge and grow in his grace and glory in his name 
and be BUILT UP UPON THE FOUNDATION OF THE PROPHETS 
AND APOSTLES 
Let us draw nigh and ask the Lord that he hear and accept our 
prayer 
30 For our thanksgiving we beseech, that the Lord write our 


petition IN THE BOOK OF LIFE and the eternal God ~ 


remember us in the restingplace of saints in his own light 

For those of our brethren and sisters who lag behind we 

beseech, that the Lord grant them to have a fervent desire 

35 and turn away from them the bondage of this world and 
give them a good conscience and love and good hope 

For the sake of the body and blood of the Son of God so be it, 


so be it. 
And then the people shall stand up. 


eT 


The Liturgy of the Abyssinian Facobites 209 


«MASS OFTHE CATECHUMENS) 
(THE CENSING) 


And the priest shall take grains of incense in his right hand and the censer in the 
left, and uf there be a pope present he shall bring unto him the incense and the censer 
to bless them, and if there be no pope present he shall bless them himself, making 5 

mention of the current year of grace and of the beginning of night and day 


And the priest shall say this 
I pray and beseech thee, o Lord our God, as thou wast well- 
pleased with the offering of Abel thy beloved and the oblation 
of Enoch and of Noah and the incense of Aaron and Samuel to 
and Zacharias: in like manner accept from us this incense as — 
a sweetsmelling savour for the remission of our sins and forgive 
all thy people their trespass: for thou art merciful and to thee 
glory is fitting with thine only Son and the Holy Ghost both 
now and ever and world without end. Amen 15 
and then he shall cast the incense saying 
Blessed be the Lord the almighty Father 
The people shall say 
Amen 
The assistant shall say 20 


And blessed be the only Son our Lord Jesus Christ 
who was made man of Mary the holy virgin for our salvation 
The priest shall say 
And blessed be the Holy Ghost the Paraclete 
who strengtheneth us all 25 


Glory and honour be to the Holy Trinity 
the Father and the Son and the Holy Ghost 
both now and ever and world without end. Amen 


I WILL OFFER UNTO THEE INCENSE WITH RAMS: ALL THY 
GARMENTS SMELL OF MYRRH ALOES AND CASSIA: LET MY 30 
PRAYER BE SET FORTH IN THY SIGHT AS THE INCENSE 

Yet again we offer unto thee this incense for the remission of 
my sins and the trespass of thy people 

For blessed and full of glory is thine holy name, Father and 
Son and Holy Ghost, both now and ever and world without 35 
end. Amen 

P 


210 The Egyptian Rite 


Lauds of the angels singing in the highest 
Halleluia to the Father: halleluia to the Son: 
halleluia to the Holy Ghost 
Worship we the Father: worship we the Son: 
: worship we the Holy Ghost 
three in one and one in three 


Prayer of the Incense 

O eternal God, THE FIRST AND THE LAST, which hath neither 
beginning nor end, which is GREAT IN his COUNSEL and MIGHTY 
10 IN his work and righteous in his purpose and strong in his 
might, WHICH IS AND Is TO BE in all things: be with us in this 
hour and STAND IN THE MIDST OF us all and purify our hearts 
and sanctify our souls and our flesh and wash us from all our 
sins which we have done wittingly or unwittingly: grant us to 
15 offer before thee a reasonable oblation and an oblation of 
blessing, the which thou wilt make to ENTER IN WITHIN the 
inner chamber of THE VEIL, the holy of holies thy dwelling- 


place 
and here he shall compass the tabot three times saying 


20 We pray thee, o Lord, and beseech thee that thou remember 
the one holy apostolic church which reacheth from one end of 


the world to the other 
The deacon shall say 


Pray for the peace of the church, one holy apostolic orthodox 


25. in the Lord 
The priest shall say 


Remember, o Lord, the honoured father our archpope abba 
Matthew and our blessed pope abba Szmoda and all orthodox 
bishops presbyters and deacons. Aud if he (the archpope) be entered into 

30 vest he shall say Rest, o Lord, the soul of our father the archpope 
abba VV and make him to dwell in the kingdom of heaven with 
the righteous: seat for us on his throne in his stead a Goop 
SHEPHERD and let us not be LIKE a flock HAVING NO SHEPHERD 
and let not the ravenous wolf make ravin of us nor alien folk 

35 that are contrary to us reproach us 

The deacon shall say 
Pray for our archpope abba Matthew and for our blessed pope 
abba Sinédda and for all orthodox bishops presbyters and 
deacons 


The Liturgy of the Abyssinian Facobites 211 


The priest shall say 
Remember, Lord, our congregation, bless them and make 
them to be neither separated nor estranged: make them an 
house of prayer, an house of purity and an house of blessing: 
vouchsafe it, Lord, unto us thy servants and to them that shall 
come after us, unto eternal days vouchsafe it 


ou 


The deacon shall say 
Pray for our congregation which is the keeping of us all 

The priest shall say 

Arise, Lorp my Gop, AND LET THINE ENEMIES BE SCATTERED Io 

AND LET ALL THEM THAT HATE thine holy and blessed name 
FLEE BEFORE THEE, but let thy people who do thy will be 
blessed with blessings THOUSAND THOUSANDS AND TEN THOUSAND 
TIMES TEN THOUSAND: through thine only Son through whom to 
thee with him and with the Holy Ghost be glory and dominion 
both now and ever and world without end. Amen. 


_— 
or 


The deacon shall say 
Stand up 
The people shall say 
Lord have mercy upon us 20 
The priest shall say 
Peace be unto you all 
The people shall say 
With thy spirit 
The priest shall say on every great day and on the first day of the week 25 
Worship we 
the people shall say 
the Father and the Son and the Holy Ghost three in one 
The priest shall say 
Peace be unto thee . 30 
the people shall say 
holy church, dwellingplace of the godhead 
The priest shall say 
Pray for us 
the people shall say 


ae 
we 


virgin Mary parent of God 
F 2 


“Poe ee 


212 The Egyptian Rite 


The priest shall say 
Thou art 
the people shall say 
THE GOLDEN CENSER which didst bear the live coal of fire. 
5 Blessed is he that receiveth out of the sanctuary him that 
forgiveth sin and blotteth out error, who is God’s Word that 


was made man of thee, who offered himself to his Father for 


incense and an ACCEPTABLE OFFERING 
We worship thee, Christ, with thy good heavenly Father and 
10 thine Holy Spirit the lifegiver, for thou didst come and save us. 


{THE LECTIONS) 
{1. Epistle of 8. Paul) 
The assistant shall say 


Lord of knowledge, declarer of wisdom who hast revealed to 
15 us what was hidden in the depth of darkness, giver of a word of 
gladness to them that proclaim the greatness of thy power: 
thou it was that after thy great goodness didst call Paul wHo 
WAS BEFORE A PERSECUTOR and didst make him a CHOSEN 
VESSEL and wast wellpleased with him that he should become 
20 an apostle and a PREACHER OF THE GOSPEL OF thy KINGDOM, 
a summoner thereunto, o Christ our God. Thou art a lover of 
man, o good: vouchsafe us a mind without distraction and 
a pure understanding that departeth not from thee, that we 
may both perceive and know how great is thine holy teaching 
25 which is now read to us out of him: and as he was like unto 
thee, o prince of life, so make us also meet to be like unto him 
in deed and in faith and to praise thine holy name and glory 
in thy precious cross at all times: for thine is the kingdom, the 
might, the majesty and the sovereignty, the honour and the 
30 glory world without end. Amen. 
The deacon shall say going forth 


Every one THAT LOVETH NOT ouR Lorp and our God and our 
Saviour Jesus Christ and believeth not in his birth of 

Mary the holy virgin, in the *twofold® ark of the Holy 

35 Ghost, until HIS COMING again, as saith Paul, LET HIM BE 


ANATHEMA 


® or second. 
£ 











The Liturgy of the Abyssinian Facobites 213 


and then he shall read the Epistle of Paul 


{TuIs KNOW ALSO THAT IN THE LAST DAYS ........ TO THE 
KNOWLEDGE OF THE TRUTH. 2 77m. itt 1-7}. 
And then the priest while censing shall say to the presbyter 
Accept me, o my father presbyter 5 
And he too shall answer him saying 


The Lord accept thine oblation and smell the savour of thine incense as he did 
accept the oblation of Melchizedek and the incense of Aaron and Zacharias. 


And after this he shall lay his hand upon the deacons and say the blessing of 
Paul: and then over the people he shall say 10 


_ The Lord bless 
And this, going round to the several doors 
Glory and honour to the holy Trinity the Father and the Son 
and the Holy Ghost both now and ever and world without end. 


Amen 15 
and then he shall say 


O Lord our God, who of old didst make the wall of Jericho 
to fall down by the hand of Joshua thy servant: in like sort 
now make the wall of the sin of these thy servants and thine 
handmaids to fall down by the hand of me thy servant 20 

and then turning back he shall offer incense upon the altar saying 

O accepter of penitence and remitter of sin, Jesus Christ, 
remit my sin and the sin of all thy people: accept the penitence 
of these thy servants and thine handmaids and make the light of 
thy grace to shine upon them for thine holy NAmr’s sake By 25 
WHICH We ARE CALLED: through whom to thee with him and 
the Holy Ghost be glory and dominion both now and ever and 
world without end. Amen. 

The deacon entering after the reading of Paul shall say 
The blessing of the Father and the bounty of the Son and the 30 
gift of the Holy Ghost who came down upon the apostles 
in the upper room. of holy Sion, in like sort come down 
and be multiplied upon us. Amen 
The people shall say 

Holy apostle Paul, goodly messenger, healer of the sick, thou 35 
hast received the crown: pray and intercede for us: cause our 
souls to be saved in the multitude of his lovingkindness and his 

mercy for his holy name’s sake. 


10 


105) 


2 


o 


we 
Qe 


35 


214 The Egyptian Rite 


{2. The Catholic Epistle) 


The deacon shall say 
Stand up for prayer 
The people shall say 
Lord have mercy upon us 
The priest shall say 
Peace be unto you all 
The people shall say 
With thy spirit 
The priest shall say 
O eternal God, THE FIRST AND THE LAST, which hath neither 
beginning nor end, he that is GREAT IN his COUNSEL and MIGHTY 
IN his work and wise in his purpose, who is in all things: we 
pray thee, Lord, and beseech thee that thou be with us in this 
hour: make thy face to shine upon us and abide with us in the 
midst of us: purify our hearts and sanctify our souls and remit 
our sin which we have done with our will or without our will : 
make us, Lord, to offer unto thee a pure oblation, a reasonable 
offering and spiritual incense: let it enter into the holy temple 
of thine holiness: through thine only Son our Lord through 
whom to thee with him and with the Holy Ghost be glory and 
dominion both now and ever and world without end. Amen. 
The subdeacon going out shall say 


The word from the Epistle of {James} disciple and apostle of 
our Lord Jesus Christ. His prayer and his blessing be with 
us. Amen 


‘Go TO NOW, YE RICH MEN ......... UNTO THE COMING OF 
THE Lorp 5S. James v 1-7} 
and after reading when he goeth in he shall say 


O my brethren, LovE NOT THE WORLD NEITHER THE THINGS 
THAT ARE IN THE WORLD: FOR ALL THAT IS IN THE WORLD, 
THE LUST OF THE FLESH AND THE LUST OF THE EYES AND THE 
PRIDE OF LIFE, IS NOT OF THE FATHER BUT IS OF THE WORLD: 
AND THE WORLD PASSETH AWAY AND THE LUST THEREOF, for 
all is passing, BUT HE THAT DOETH THE goodpleasure or Gop 
ABIDETH FOR EVER ; 





(oh oe ae 


7 


The Liturgy of the Abyssinian Facojttes 215 


The people shall say 


Holy consubstantial Trinity, preserve our congregation for 
thine holy elect disciples’ sake: comfort us in thy loving- 
kindness for thine holy name’s sake. 


(3. The Acts of the Apostles) 


The deacon shall say 
Stand up for prayer 
The people shall say 
Lord have mercy upon us 
The priest shall say 
Peace be unto you all 
The people shall say 
With thy spirit 
The priest shall say 


Our Lord and our God, thou it was that didst reveal to thine 
holy apostles the mystery of the glorious gospel of thy Messiah 


and didst give them the great and immeasurable cirt that is or 


thy GRACE and didst send them to proclaim in all the ends of the 
world the inscrutable riches of thy grace through thy mercy : 


we pray thee also and beseech thee, our Lord and our God, . 


that thou wouldest make us meet for AN INHERITANCE and A POR- 
TION with them that we may walk in their ways and follow 
in their footsteps: and vouchsafe us at all times to imitate them 
and to continue in their love and to have fellowship with them 
in their labour in godliness: and do thou keep thine holy 
church benediction Which thou hast founded by their means and 
bless benediction the sheep of thy flock and increase this VINE 
benediction Which thou hast PLANTED with THY RIGHT HAND; 
through Jesus Christ our Lord through whom to thee with him 


and with the Holy Ghost be glory and dominion both now and ; 


ever and world without end. Amen. 
The assistant presbyter shall say 
A pure fountain which is from the pure fountains of the law, 
to wit the history of the Acts of the pure Apostles. The 
blessing of their prayer be with us. Amen 


~ 
u 


bo 
(e) 


25 


35 


216 The Egyptian Rite 


{Now As SOON AS IT WAS DAY...... GREW AND MULTIPLIED 
Acts xtt 18-24} 
and after reading he shall say 
Full and great and exalted is the word of the Lord and it 
5hath increased in his holy church and many are they that 
believe in our Lord Jesus Christ to whom be glory world 
without end. Amen 
The people shall say 
Ho.y HoLy HOLy art thou, God the Father almighty 
10 Hoy HOLY HOLY art thou, only Son 
which art the living Word of the Father 
Hoty HOLY HOLY art thou, Holy Ghost 
which knowest all things. 


(The Incense and the Trisagion) 
15 And then the priest shall cast the incense saying 
Glory and honour be to the holy Trinity the Father and the 
Son and the Holy Ghost both now and ever and world without 
end. Amen 


and then the priest shall say this prayer following, standing before the altar 
20 Lord our God who didst accept the sacrifice of our father 
Abraham and im the stead of Isaac didst prepare and send 
down to him a ram for his ransom: even so, o our Lord, 
accept from us our oblation and this savour of our incense 
and send unto us from on high in recompense thereof the 
25 riches of thy lovingkindness and thy mercy that we may 
become pure from all illsavour of our sins and make us meet 
to minister before thy glorious purity, o lover of man, IN 
RIGHTEOUSNESS AND IN PuRITY all the days of our life in joy 
and in rejoicing : 
30 and then he shall say 
We pray thee, o Lord, and beseech thee that thou remember 
as before (pp. 210 sq.) 
The priest shall say 
Hail, o thou of whom we ask salvation, o holy praiseful ever- 
35 virgin parent of God, mother of Christ : offer up our prayer on 
high to thy beloved Son that he forgive us our sins 
Hail, o thou who barest for us the very light of righteousness, 
even Christ our God: o virgin pure, plead for us unto our Lord 
that he show mercy unto our souls and forgive us our sins 





— sls tin 





Q. eae ee 


The Liturgy of the Abyssinian Facobites 217 


Hail, o virgin pure, Mary holy parent of God, very pleader 
for the race of mankind, plead for us before Christ thy Son, that 
he vouchsafe us remission of our sins 

Hail, o virgin pure, very queen: hail, o pride of our kind: 
hail, o thou that barest for us Emmanuel: we pray thee that 5 
thou remember us, o very mediatress, before our Lord Jesus 
that he forgive us our sins. 

And then the priests shall go forth outside of the veil and shall chant saying 
This is the time of blessing, this is the time of choice incense, 
the time of the praise of our Saviour, lover of man, Christ. 10 
The incense is Mary: the incense is he who was in her womb 
which is fragrant: the incense is he whom she bare: he came 
and saved us, the fragrant ointment Jesus Christ. O come let 
us worship him and keep his commandments that he forgive us 

our sins 

To Michael was given mercy, and gladtidings to Gabriel 
and a heavenly gift to Mary virgin. To David was given 
understanding, and wisdom to Solomon and an horn of 
oil to Samuel, for he was the anointer of kings. To our 
father Peter were given the keys, and virginity to John 20 
and apostleship to our father Paul, for he was the light 
of the church 

The fragrant ointment is Mary: for he that was in her womb, 
who is more fragrant than all incense, came and was made flesh 
of her. In Mary virgin pure the Father was wellpleased and 2; 
he decked her for a tabernacle for the habitation of his well- 
beloved Son 

To Moses was given the law, and the priesthood to 
Aaron: to Zacharias the priest was given the choice 
incense. They made the tabernacle of the testimony 30 
according to the word of the Lord and Aaron the priest in 
the midst thereof made the choice incense to go up 

The seraphin worship him and the cherubin glorify him: 
they cry saying Hoty HoLy HOLY Is THE LorD among the 
thousands and praised among the tens of thousands 35 


15 


Thou art the incense, o our Saviour, for thou didst come 
and save us 
Have mercy upon us, o Lord. 


218 | The Egyptian Rite 


In the tone of araray 


Hoty God, HoLy mighty, HoLy living immortal 
®{who was born of Mary the holy virgin, 
have mercy upon us, o Lord 
Hoty God, HoLy mighty, Hoty living immortal 
who was baptized in Jordan and was hung on the 
tree of the cross, 
have mercy upon us, o Lord 
Hoty God, HoLy mighty, Hoty living immortal 
ad who rose from the dead the third day, 
ascended with glory into heaven and sat down at the right 
hand of his Father, 
shall come again with glory to judge the quick and the dead, 
. have mercy upon us, o Lord 
15 Glory be to the Father, glory be to the Son, 
glory be to the Holy Ghost 
both now and ever and world without end 
Amen and amen: so be it, so be it]® 


And after finishing this they shall say 
20 O holy Trinity, pity us: o holy Trinity, spare us: 
o holy Trinity, have mercy upon us. 
The priest shall say 
Hai, o Mary, FULL OF GRACE 
the people shall say 
THE LorRD IS WITH THEE 
The priest shall say 


i>) 


wr 


BLESSED ART THOU AMONG WOMEN 
the people shall say 
AND BLESSED IS THE FRUIT OF THY WOMB 
30 The priest shall say 
Pray and intercede for us with thy beloved Son 
the people shall say 
that he forgive us our sins. 
And then he shall bless the chanting priests each in his turn, 


a unto the end thereof A. 








The Liturgy of the Abyssinian Yacobites 219 


The priest shall say 


Glory and honour to the holy Trinity, the Father and the 
Son and the Holy Ghost, now and ever and world without end. 


(4. The Gospel) 
The deacon shall say 
Stand up for prayer 
The people shall say 
Lord have mercy upon us 
The priest shall say 
Peace be unto you all 
The people shall say 
With thy spirit 
The priest shall say 
Lord Lord Jesus Christ our God, who saidst to thine holy 
disciples and thy pure apostles MaNy PROPHETS AND 
RIGHTEOUS MEN HAVE DESIRED TO SEE THE THINGS WHICH YE 
SEE AND HAVE NOT SEEN THEM and have desired TO HEAR THE 
THINGS WHICH YE HEAR AND HAVE NOT HEARD THEM: AND 
BLESSED ARE YOUR EYES that have SEEN AND YOUR EARS that 
have HEARD: like them do thou make us also meet to hear 
and to do the word of thine holy gospel through the prayer 
of the saints 
The deacon shall say 
Pray on account of the holy Gospel 
The priest shall say 
Remember again, Lord, them that have bidden us to remem- 
ber them in the time of our prayer and our supplication 
wherewith we make request of thee, o Lord our God. Give 
rest to them that have fallen asleep before us: heal speedily 
them that are sick: for thou art the life of us all and the hope 
of us all and the deliverer of us all and the raiser up of us all 
and to thee we send thanksgiving unto highest heaven world 
without end. 


The deacon shall speak before the Gospel signifying what he is going to proclaim 
on the several days. 


The priest shall cast the incense once as before and after that he shall say 
this following 


And the Lord most high Biess us all and sanctify us witu 


15 


zO 


39 


35 


220 _ The Egyptian Rite 


ALL SPIRITUAL BLESSING and make our entry into his holy 
church to be joined with <the entry of) his holy angels who 
chant unto him with fear and with trembling and glorify him at 
all times and all hours world without end 


5 And then the priest shall compass the tabdt once with the taper before him and the 
Gospel behind him and making the sign of the cross with the censer towards the 
Gospel he shall say 


Blessed be the Lord the Father almighty 
The assistant shall say 
10 Give thanks unto the Father 
The priest shall say 
And blessed be the only Son our Lord Jesus Christ 
The assistant shall say 
Give thanks unto the Son 
15 The priest shall say 
And blessed be the Holy Ghost the Paraclete 
The assistant shall say 


Give thanks unto the Holy Ghost. 


The deacon shail say 
20 Stand up and hearken to the holy Gospel, the message of 
our Lord and our Saviour Jesus Christ 
The priest shall say 


The holy Gospel which {Luke} preached, the word of the 
Son of God 
25 The people shall say 
Glory be to thee, Christ my Lord and my God, at all times 
a@f{Q MAGNIFY THE LoRD oUR GOD AND FALL DOWN BEFORE 
HIS FOOTSTOOL: FOR HE IS HOLY Ps. xcix 5 }* 


The assistant priest shall say in a low voice 
30 O FAR FROM ANGER AND ABUNDANT IN MERCY AND RIGHTEOUS 
indeed, receive our prayer and our supplication and our 


® The proper is given in the Lectionary. The Liturgy has: S1inG WE MERRILY 
UNTO GOD OUR STRENGTH: MAKE A CHEERFUL NOISE UNTO THE GoD oF JACOB. 
TAKE THE PSALM, BRING HITHER THE TABRET: THE MERRY HARP WITH THE 
Lute. In Lent [instead of Sing we merrily D E] In the gospel thou hast shown 
us the way and in the prophets thou hast comforted us. O thou who hast 
brought us nigh unto thyself, glory be tothee. [And they shall kiss the Gospel 
by their several ranks FE). 





The Liturgy of the Abyssinian Facobites 221 


humility and our penitence and our confession toward thine 
ark and thine holy altar heavenly stainless and spotless : make 
us meet to hear the word of thine holy gospel and to keep thy 
commandments and thy testimony, and bless us that we may 
bear fruit, for one thirtyfold and sixtyfold and an hundredfold = 5 
Remember, Lord, the sick of thy people: visit them in thy 
lovingkindness and heal them. Remember, Lord, our fathers 
and our brethren who are gone to sojourn abroad: bring them 
back to their dwellingplace in safety and peace. Remember, 
Lord, the downcoming of the rains and the waters of the to 
rivers: bless them. Remember, Lord, the seed and the fruit 
of the fields: make them abundant. Remember, Lord, the 
sweetness of the airs and the fruits of the earth: bless them. 
Remember, Lord, the safety of man and of beast. Remember, 
Lord, the safety of thine own holy church and of all orthodox 15 
cities and countries. Remember, Lord, our king John lover of 
God and keep him in peace and health. Remember, Lord, our 
fathers and our brethren who have fallen asleep and are gone 
to their rest in the orthodox faith: give them rest. Remember, 
Lord, them that have presented unto thee this incense and 20 
oblation ®and those also for whom they” offered and those 
who ¢brought¢ it from them: grant them all the recompense in 
heaven and comfort them after all tribulation. Remember, 
Lord, all captives and bring them again in peace to their cities. 
Remember, Lord, thy poor servants who are in torment. 25 
Remember, Lord, the afflicted and distressed. - Remember, 
Lord, the catechumens of thy people and teach them and 
stablish them in the right faith: banish from their heart all 
remains of idolatry: stablish in their heart thy law and the 
fear of thee, thy commandment and thy righteousness and 3° 
thine ordinance: grant them to KNOW THE CERTAINTY OF THE 
word WHEREIN THEY HAVE BEEN INSTRUCTED and when they 
have been instructed make them all meet for the new birth 
and for the remission of their sin and prepare them to be an 
ark for thine Holy Spirit: through the grace and lovingkind- 35 
ness of thine only Son, lover of man, our Lord and our God | 


«® —and those also for whom they offered D. 
> they E: I AB. ¢ DE: corrupt in AB. 


222 The Egyptian Rite 


and our Saviour Jesus Christ, through whom to thee with him 
and with the Holy Ghost the lifegiver who is coequal with thee 
in godhead *glory and honour and majesty are fitting® both 
now and ever and world without end. Amen. 


2 The priest that reads the Gospel shall say 
Bless, Lord, through the Gospel of {Luke} the disciple and 
apostle of our Lord Jesus Christ the Son of the living God: 
to him be glory continually world without end. Amen 
and then the priest shall read the Gospel 
1o { THE SAME DAY THERE CAME,..... AGAIN TO THESE THINGS 
S. Luke xttt 31-xiv 6} 
When the Gospel is read the priest shall say at the end of each Gospel 
distinguishing the several Gospels 
Luke's IT IS EASIER FOR HEAVEN AND EARTH TO PASS THAN 
15 FOR ONE TITTLE OF THE LAW and the prophets To FAIL, said 
the Lord to his disciples > 
The people shall say at each Gospel in tone as follows 
Luke's WHO IS LIKE UNTO THEE, O LORD, AMONG THE GODS? 
Thou it is that Do—sT wonpDERS: thou didst sHow thy POWER 
20 UNTO thy PEOPLE and didst save thy people with thine arm: 
thou wentest into hades and broughtest up thence them that were 
in captivity and didst desire us again to be set free, for thou 
didst come and save us. For this cause we glorify thee saying 
Biessed art thou, our Lord Jesus Christ, for thou didst come 
25 and save us°¢. 


The deacon shall say 
Go forth, ye catechumens. 


® CE: wanting in ABD. 

> The forms for the other Gospels are given in the text thus: Matthew's 
HEAVEN AND EARTH SHALL PASS AWAY BUT MY WORD SHALL NOT PASS AWAY, 
said the Lord to his disciples. Mark’s HE THAT HATH EARS TO HEAR LET HIM 
HEAR. John’s HE THAT BELIEVETH ON THE SON HATH EVERLASTING LIFE, 

© The responses for the other Gospels are : Matthew's We believe in the very 
Father and we believe in the very Son and we believe in the very Holy Ghost: 
we verily believe in their Trinity. Mark's And they, the cherubin and seraphin, 
offer up glory to him saying Hoty HoLy HoLy art thou, Lord, the Father and 
the Son and the Holy Ghost. John’s IN THE BEGINNING WAS THE WORD: THE 
Worp was the Word of Gop: tHE WoRD WAS MADE FLESH AND DWELT AMONG 
US AND WE BEHELD HIS GLORY, THE GLORY AS OF THE ONLYBEGOTTEN OF HIS 
FaTHER: the living Word of the Father and the lifegiving Word, the Word of 
God, rose again and his flesh was not corrupted. 





| 
, 
3 
| 


ee a 


7 


The Liturgy of the Abyssinian Facobites 223 


«MASS OF THE FAITHFUL) 


(THE PRAYERS) 
«The deacon) 
Stand up for prayer 
The people shall say 5 
Lord have mercy upon us 
The priest shall say 
Peace be to you all 
The people shall say 
With thy spirit 10 
The priest shall say 
Again let us beseech the almighty Lord the Father of the 
Lord and our Saviour Jesus Christ. We ask and entreat of 
thy goodness, o lover of man: remember, Lord, the peace of 
the church holy one apostolic which reacheth from one end 15 
of the world to the other 
The deacon shall say 


Pray for the peace of the one holy apostolic church orthodox 
in the Lord 

The priest shall say 20 
All the people and all the flocks bless thou: the peace that is 
from heaven send thou into the hearts of us all and the peace 
of our life vouchsafe us therein. Vouchsafe peace to our king 
John, to his palace and to his armies and to his princes and to 
his nobles and to the multitude of our neighbours at home and 2; 
abroad : adorn them with all peace. O KING OF PEACE, GIVE US 
PEACE FOR THOU HAST GIVEN US ALL THINGS: POSSESS US, 
o Lorp, and requite us, FOR BESIDE THEE WE KNOW NONE 
OTHER: WE MAKE MENTION OF THINE holy NAME and call upon 
it that our soul may live through the Holy Ghost and that the 30 
death of sin have not dominion over us thy servants and all 
thy people 

The people shall say 

Kiralayéson. 
The deacon shall say 35 
Stand up for prayer | 


224 The Egyptian Rite 


The people shall say 
Lord have mercy upon us 
The priest shall say 
Peace be unto you all 
= t The people shall say 
With thy spirit 
The priest shall say 
And again let us beseech the almighty Lord the Father of 
the Lord and our Saviour Jesus Christ for the blessed pope 
10 abba Matthew that he truly preserve him to us for many years 
and in peaceful days to fulfil the office of the priesthood which 
thcu hast committed unto him. The Lord our God who is rich 
in grace vouchsafe it 
The deacon shali say 
15 Pray for our archpope abba Matthew lord archbishop of the 
great city of Alexandria and for the head of the city of our 
fathers the blessed pope abba Sinédda and all orthodox 
bishops presbyters and deacons 
The priest shall say 
20 Lord our God who art almighty, we pray and beseech thee for 
our blessed pope abba Szxoda@ that thou truly preserve him for 
many years in peaceful days fulfilling the office of the priest- 
hood which thou hast committed unto him, with all orthodox 
bishops presbyters and deacons and with all the entire congre- 
25 gation of the one holy catholic church: and the prayer also 
which he shall make on our behalf and on behalf of all thy 
people do thou accept: open to him the treasurehouse of thy 
blessing. Furthermore vouchsafe him abundantly the grace of 
the Holy Ghost: pour upon him from heaven thy blessing that 
30 he may bless thy people: and all his enemies visible and 
invisible do thou subdue and BRUISE UNDER his FEET SHORTLY : 
but himself do thou still preserve unto us, unto thine holy church, 
in thy priesthood: through thine only Son through whom to 
thee with him and with the Holy Ghost be glory and dominion 
35 both now and ever and world without end. Amen. 
The deacon shall say 


Stand up for prayer 





' 
e 
- 
se 
# 
q 
be. 
ig 
f 


The Liturgy of the Abyssinian Yacobites 225 


The people shall say 
Lord have mercy upon us 
The priest shall say 


Peace be unto you all 
The people shall say 5 
With thy spirit 
The priest shall say 
And again let us beseech the almighty Lord the Father of 
the Lord and our Saviour Jesus Christ: we pray and implore 
of thy goodness, o lover of man: remember, Lord, our congre- 10 
gation: bless thou them 
blessing with the figure of the sign of the cross 
The deacon shall say* 
Pray for this holy church and our congregation therein 
The priest shall say 15 
and make them to be to thee without hindrance and without 
intermission doing thine holy and blessed will: an house 
of prayer, an house of purity and an house of blessing 
vouchsafe, Lord, unto us thy servants, and to them that 
shall come after us unto eternal days vouchsafe it. And the 20 
priest shall cense the altar saying ARISE, LORD my Gop, AND LET 
THINE ENEMIES: BE SCATTERED AND LET all THEM THAT HATE 
thine holy and blessed name FLEE BEFORE THEE: while speaking he 
shail sign with the censer over the people and bow three times but let thy 
people be blessed with blessings a thousand thousand and ten 2; 
thousand times ten thousand: through the grace and loving- 
kindness of the lover of man thine only Son our Lord and our 
God and our Saviour Jesus Christ through whom to thee with 
him and with the Holy Ghost be glory and dominion both now 
and ever and world without end. Amen. 3° 


(THE CREED) 
The deacon shall say 


Speak we all in the wisdom of the Lord 
Answer ye the prayer of faith 


* End of f. 43: the next folio (from here to p. 226 1.34) is misplaced and 
bound up as f.52 in A. 


Q 


- 226 The Egyptian Rite 


The people shall say 


We believe in one God the Lord the Father almighty, maker 
of the heavens and the earth, the visible and the invisible. 
And we believe in one Lord Jesus Christ the only Son of the 

5 Father, who was with him BEFORE THE WORLD WAS CREATED, 
light of light, God of very God, begotten not made, equal with the 
Father in his godhead: by whom all things were made but 
WITHOUT HIM WAS NOT ANYTHING MADE, neither in heaven nor 
in earth: who for us men and for our salvation came down 

10 from heaven and was incarnate of the Holy Ghost and of Mary, 
of the holy virgin : he was made man and was crucified for us 
in the days of Pontius Pilate, he suffered and died and was 
buried and rose again from the dead the third day, as it is 
written in the holy scriptures: he ascended with glory into the 

15 heavens and sat down on the right hand of his Father: he shall 
come again with glory to judge the quick and the dead and of 
his kingdom there shall be no end. And we believe in the 
Holy Ghost the Lord, the giver of life, who proceedeth from 
the Father: we worship and glorify him with the Father and 

20 the Son: who spake by the prophets. And we believe in one 
holy church catholic apostolic and we believe in one baptism 
for the remission of sin and we look for the resurrection of the 
dead and the life to come world without end. Amen. 


{THE LAVATORY) 
25 And then he shall take away the covering of the paten with his hand. 
And then the priest shall wash. 


Ana after washing he shall say the following while he sprinkles water with the 
moisture of his hand turning his face to the west 

If there be any who is pure let him receive of the host and 

30 whoso is not pure let him not receive, that he be not consumed 
in the fire of the godhead, whoso hath revenge in his heart and 
whoso hath an alien mind by reason of unchastity. J AM PURE 
FROM THE BLOOD OF you ALL*and from your sacrilege against 
the body and blood of Christ: I have nought to do with your 
3s reception thereof: I am pure of your error, and your sin will | 
return upon your own head if ye receive not in purity. 








“— ee eee ee ee 


= 








T OEY Me ee nS 


The Liturgy of the Abyssinian Facobttes 227 


(THE KISS OF PEACE) 
The deacon shall say 
Stand up for prayer 
The people shall say 
Lord have mercy upon us 
The priest shall say 
Peace be unto you all 
The people shall say 
With thy spirit 
The priest shall say the prayer of the Kiss, of Basil 10 


n 


Lorp great eternal, which FORMEDST MAN INCORRUPT, thou 
didst abolish death, that.came at first INTO THE WORLD THROUGH 
ENVY OF Satan, by the advent of thy living Son our Lord and 
our God and our Saviour Jesus Christ and didst fill all the 
earth with thy peace which is from heaven, wherein the armies 15 
of heaven glorify thee saying 

GLory TO GoD IN HEAVEN AND ON EARTH PEACE, HIS 
GOODWILL TOWARDS man 
The people shall say in like manner: the priest shall say 
O Lord, in thy goodwill fill our hearts and purify us from all 20 
filthiness and from all *lasciviousness® and from all revenge and 
envy and from all wrongdoing and from the remembrance of ill 
which clothes with death. Make us all meet to SALUTE ONE 
ANOTHER WITH AN HOLY KISS 
The deacon shail say 25 
Pray for perfect peace and love 
SALUTE ONE ANOTHER WITH AN HOLY KISS 
The people shall say 
Christ our God, make us meet TO SALUTE ONE ANOTHER WITH 
AN HOLY KISS 30 
The priest shall say 
and to partake without condemnation of thine holy immortal 
heavenly gift: through Jesus Christ our Lord through whom 
to thee with him and with the Holy Ghost be glory and 
dominion both now and ever and world without end. Amen. 35 


® DE: corrupt in AB. 
Go:2 


io 


The Egyptian Rite 


{<ANAPHORA) 


{THE THANKSGIVING) 
The priest shall say 
Tue LorpD BE WITH YOU ALL 
The people shall say 
WITH THY SPIRIT 
The priest shall say 
Give ye thanks unto our God 
The people shall say 
It is right, it is MEET 
The priest shall say 
Lift up your hearts 
The people shall say 
We lift them up unto the Lord our God 
The Keddasé of the Apostles . 
The priest shall say 


WE GIVE THEE THANKS, 0 Lorp, in thy BELOVED Son the 


Lord Jesus, whom IN THE LAST DAYS thou DIDST SEND unto us, 
thy Son the saviour and REDEEMER, THE ANGEL OF thy COUNSEL, 


20 who is the Word from thee and THROUGH WHOM thou MADEST 


39 


35 


For 


all things by thy will. 


{THE INTERCESSION > 


The deacon shall say 
the sake of our blessed and holy archpope abba Matthew 
and the blessed pope abba Simdda while they yet give thee 
thanks in their prayer and in their supplication : Stephen 
the protomartyr, Zacharias the priest and John the baptist, 
and for the sake of all the saints and martyrs who have 
gained their rest in the faith: Matthew and Mark, Luke 
and John, the iv evangelists: Mary the parent of God: 
hear us. For the sake of Peter and Andrew, James and 
John, Philip and Bartholomew, Thomas and Matthew, 
Thaddaeus and Nathanael and James the son of Alphaeus 
and Matthias, the xij apostles: and James the apostle, 
the brother of our Lord, the bishop of Jerusalem: Paul 


a 


TERE IR 


‘. 





ns re, le ved Oe ee 


NON pt Ae Pa a ee 


i uh ad 


are 


The Liturgy of the Abyssinian Facobites 229 


Timothy Silas and Barnabas, Titus Philemon Clement, 
the Ixxij disciples, the d companions, the cecxviij orthodox : 
the prayers of them all come unto us# 
And remember thou the catholic apostolic church in peace, 
which was made by the precious blood of Christ V 5 
Remember thou all archpopes popes bishops presbyters and 
deacons and all christian people. 


The assistant presbyter shall say the prayer of benediction 

O holy Trinity, Father and Son and Holy Ghost, bless thou 
benediction thy people, christians beloved, with blessings heavenly 1o 
and earthly, and send upon us the grace of the Holy Ghost and 
make the doors of thine holy church open unto us in mercy and 
in faithfulness. Perfect unto us the faith of the Trinity unto 
our last breath 

O my master Jesus Christ, visit the sick of thy people: 15 
heal them 

And guide our fathers and our brethren who have gone forth 
and are travelling abroad: bring them back to their dwelling- 
place in peace and in health 

Benediction Bless the airs of heaven and the rains and the fruits 20 
of the earth of this year according to thy grace, and make joy 
and gladness perpetual on the face of the earth and stablish 
for us thy peace 

Turn the heart of mighty kings to deal kindly with us alway. 
Give favour to the elders of the church that are gathered in 25 
thine holy church, to all, to each by their several names, in 
the presence of powerful kings: lift them up 

Rest the souls of our fathers and our brothers and our sisters 
that have fallen asleep and gained their rest in the faith of 
Christ : rest them 30 
_ And bless benediction them that occupy themselves with the 
incense and the oblation and the wine and the oil and the 
chrism and the veils and the books of the lessons and the 
vessels of the sanctuary, that Christ our God bring them to 
the heavenly Jerusalem 35 

And all them that are assembled with us to entreat for 


® +and with them do thou visit us B. 


. 
> 


10 


15 


20 


25 


30 


35 


230 The Egyptian Rite 


mercy: Christ our God be propitious unto them: and all them 
that give alms before thine awful throne, receive them 

Lift up every straitened soul, them that are bound in chains 
and them that are in exile and captivity and them that are held 
in bitter bondage: our God, deliver them in the greatness of 
thy mercy 

And all them that have entrusted it to us to remember them: 
Christ our God, remember them in thine heavenly kingdom. 
O Lord, SAVE THY PEOPLE AND BLESS THINE HERITAGE : benediction 
GOVERN THEM AND LIFT THEM UP FOR EVER and ever and keep 
them in the right faith, in glory and honour all the days of their 
life, and endue them with love that is exalted above all under- 
standing and above all wisdom 

By the intercession and by the supplication which the lady 
of us all, thy parent the holy and immaculate Mary, maketh 
on our behalf, and by the iv great luminaries, *holy Michael 
and Gabriel, Raphael and Suriel, and by the iv incorporeal 
creatures, the xx and iv priests of heaven, and our fathers 
of exalted memory, Abraham Isaac and Jacob, and S. John 


the baptist, and the cxliv thousand holy babes, and our fathers 


the elders, the apostles, and S. Mark the evangelist, the Ixxij 
disciples, the vij holy children, and S. Stephen the head of 
deacons and first martyr, and S. George and S. Theodore and 
S. Mercury and S. Basilides and S. Claudius and S. Mennas 
and S. Manadeléwis and S. Philotheus and S. Cyriac and all 
martyrs, and holy abba Nob virgin and martyr, singular valiant 
and courting the battle, and my lord the great and righteous 
father abba Antony and our holy fathers the iij Macarii and our 
father abba Besdi and our father abba John Kama and our 
father abba Pachomius and our father abba Barsiimas and our 
father abba Sindda and ‘our father abba Besneda and the 
righteous abba Bula, and our holy Roman fathers Maximus 
and Demetrius, and the strong and holy abba Moses, the 
xl and ix martyrs and all them that wear the cross, righteous 
and good, and the angel of this blessed day: their blessing 
and the grace of their help be with us world without end 


O peaceful king of peace Jesus Christ, thy peace give us and 


a —holy B. 


ee 


ia dali ie ale i57tnd te ba A ed ba > Set PSS 


eA ee! 6 eee ieee er Sy he 





The Liturgy of the Abyssinian Facobites 231 


confirm unto us thy peace and forgive us our sins and make us 
worthy that we may go out and come in in peace. 


{THE THANKSGIVING CONTINUED) 
The priest shall say* 
And for these and for them all, rest their soul and he propi- 5 
tious unto them, thou who sentest thy Son from heaven into 


the bosom of the virgin 
The deacon shail say 


Ye that sit, stand up 
The priest shall say 10 
He was carried in the womb, was MADE FLESH and his birth was 
revealed of THE Hoty Guost. Unto thee, before whom sTAND 
THOUSAND THOUSANDS AND TEN THOUSAND TIMES TEN THOU- 
SAND and the holy angels and archangels and thine honourable 
creatures that have six wings, the seraphin and cherubin 15 
The deacon shall say 
Look to the east 
The priest shall say 
wiTH two of their wings THEY COVER THEIR FACE, WITH 
two of their wings THEY COVER THEIR FEET, AND WITH TWO 20 
wings THEY FLY from end to ends of the world 
The deacon shall say 
Give we heed 
The priest shall say 
Continually therefore as they all hallow thee and praise, with 25 
all them that hallow thee and praise thee, receive our hallowing 
also which we utter unto thee: Hoty HoLy HoLty LorD oF 
SABAOTH: the heavens and THE EARTH are wholly FULL of 
THE HOLINESS OF thy GLORY 
The deacon shall say 30 
Answer ye 
The people shall say 
Hoty HoLy HOLY LoRD OF SABAOTH 
the heavens and THE EARTH are wholly FULL of THE 
HOLINESS OF thy GLORY 35 


® +4n a loud tone D. 


232 The Egyptian Rite 


And here the priest shall sign first over himself and again over the people 
and then also over the ministers 
Truly the heavens and EARTH are FULL OF THE HOLINESS 
OF THY GLORY in our Lord and our God and our Saviour 
5 Jesus Christ thine holy Son. He came and was born of the 
virgin, that he might fulfil thy will and make a people for thee. 
Here the censing. He stretched out his hands to the passion, 
suffering to save the sufferers that trust in thee: who was 
delivered of his own will to the passion that he might aBo.tsH 
10 DEATH and burst the bond of Satan and trample on hades, 
lead forth the saints, establish a covenant and make known 
his resurrection. IN THE SAME NIGHT IN WHICH they BETRAYED 
him HE TOOK BREAD 
here he shall take it: the people shall say 
15 We believe that this is true: we believe 
the priest shall say 


in his hands holy and blessed that were without spot: he 
looked up To HEAVEN toward thee his Father benediction, HE 
GAVE THANKS benediction, HE BLESSED benediction, AND BRAKE AND 
20 GAVE IT TO HIS DISCIPLES he shall break it AND SAID UNTO THEM 
TAKE, EAT: pointing THIS bread he shall bow himself IS MY BODY 
pointing WHICH Is broken For you for forgiveness of sin 
The people shall say 


Amen amen amen: we believe and confess: we praise thee, 
25 our Lord and our God. This is true: we believe 
The priest shall say 


AND LIKEWISE he shail bless ALSO THE CUP, GIVING THANKS benediction, 
he blessed it benediction, and hallowed it AND GAVE IT To his 
disciples AND SAID UNTO THEM Take, DRINK fointing THIS CUP: 

30 MY BLOOD fointing IT IS he shall shake it, WHICH IS SHED for you 
FOR THE remission OF SIN 


The people shall say 
Amen amen amen 
The priest shall say 
35 And as often as YE po this MAKE YE MEMORIAL of ME 
The people shall say 


We suow thy peatu, Lorp, and thine holy resurrection: we 


—-  .  - ee 
- a *. 


a ee ey 


ee ae ee Ey ee ee! 
i 





The Liturgy of the Abyssinian Facobites 233 
believe thine ascension: we praise thee and confess thee: we 
supplicate thee and confess thee, o Lord our God. 


(THE INVOCATION > 
The priest shall say 


Now also, Lord, remembering his death and his resurrection, 
we confess thee and offer unto thee this bread pointing and this 
cup, giving thanks unto thee: and thereby thou hast made us 
meet to stand before thee and do thee priestly service. We pray 
thee, Lord, and beseech thee that thou wouldest send the Holy 


Ghost and power upon this bread fointing, and over this cup to 
pointing 


cn 


The people shall say 


Amen: Lord have mercy upon us, Lord have mercy upon us, 
Lord be propitious unto us 
The priest shall say ; 


May he make it he shall bless the bread and the cup three times each the 
body and blood of our Lord and our Saviour Jesus Christ for 
ever and ever 
The deacon shall say 
With all the heart we beseech the Lord our God that he vouch- 20 
safe unto us the good communion of the Holy Ghost 


The people shall say 


As it was, is and shall be unto generations of generations 
world without end 
He signs the body with the blood 


Give it together unto all them that take of it, that it be unto 
them for sanctification and for fulfilling with the Holy Ghost 
and for confirming true faith that they may hallow and praise 
thee and thy beloved Son Jesus Christ world without end. | 
Grant us to be united in thine Holy Spirit and heal us by 30° 
this presphora that we may live in thee for ever world with- 
out end 


i) 
on 


The people shail say 
Amen: grant us 
The priest shall say 35 


BLESSED BE THE NAME OF THE LorD and BLESSED BE HE 


234 The Egyptian Rite 


THAT COMETH IN THE NAME OF THE Lorp and let the name 
of his glory be blessed. So be it: so be it 
Send the grace of the Holy Ghost upon us 


The people shall say *in like manner*. 


5 {THE LORD’S PRAYER) 
The deacon shall say 
Stand up for prayer 
The people shall say 
Lord have mercy upon us 
10 The priest shall say 
Peace be to you all 
The people shall say 
With thy spirit 
The priest shall say the prayer of the Fraction 
1s And again we beseech the almighty Lord the Father of the 
Lord and our Saviour Jesus Christ to grant us to take with 
blessing of this holy mystery, to grant us confirmation and not 
to condemn any of us but to make meet all that partake of the 
reception of the holy mystery of the body and blood of Christ 
20 the almighty Lord our God 
The deacon shall say 
Pray ye 
The people shall say 
Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
25 NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS 
IT IS IN HEAVEN: GIVE US THIS DAY OUR DAILY BREAD AND 
FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT 
TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION 
BUT DELIVER US AND RESCUE US FROM ALL EVIL: FOR THINE 
30 IS THE KINGDOM, THE POWER AND THE GLORY FOR EVER AND 


EVER b 
© The priest shall say 


Lord dalmighty, grant us effectual reception of this holy 
mystery and condemn none of us but bless every one in Christ : 


® Send B. b +Amen B. 
© —The priest..... Amen C, 4 +our God B. 


Terres ST, 


ay ee ee ea es 


The Liturgy of the Abyssinian Facobites 235 


through whom to thee with him and with the Holy Ghost be 
glory and dominion both now and ever and world without 
end. Amen . 
The * people* shall say 

b The hosts of the angels of the Saviour of the world stand 5 
before the Saviour of the world and encompass the Saviour 

of the’ world, even the body and blood of the Saviour of the 

world. And let us come before the face of the Saviour of 

the world. In the faith of him give we thanks to Christ.» 


{THE INCLINATION ) 10 
The deacon shall say 
Standing bow down your head the while 
The priest shall say 
Lord eternal which knowest what is hidden and what is 
manifest, before thee thy people have bowed down their head 15 
and unto thee have subdued the hardness of heart and flesh: 
behold FROM HEAVEN THY DWELLINGPLACE: bless them, men 
and women: INCLINE THINE EAR TO them AND HEARKEN UNTO 
their PRAYER: stablish them WITH THE STRENGTH oF thy 
RIGHT HAND, protect and succour them from evil affliction: 20 
be a guardian both to our body and to our soul and INCREASE 
to them, both men and women, thy FairH and the fear of thy 
name through thine only Son world without end. 
The deacon shall say 
Worship the Lord with fear 2 
The people shall say 


est 


Before thee, Lord, we worship and thee we glorify 
The priest shall say the prayer of Penitence 


Lord almighty, it is thou that healest our soul and our body 
and our spirit, because thou saidst by the word of thine only 30 
Son our Lord and our God and our Saviour Jesus Christ 
which thou spakest unto our father Peter THou ART A ROCK 


® assistant priest C D E. 

b E repeats this 18 times, generally with a varied ending. D has: The hosts 
of the angels of the Saviour of the world, io io io, stand before the Saviour of 
the world. The people shall say And encompass the Saviour of the world, 
io io io, even the body and blood of the Saviour of the world. The priest shall 
say Let us come before the face of the Saviour of the world, io io io: in the 
faith of him the apostles followed his steps. 


236 The Egyptian Rite 


AND UPON THIS ROCK I WILL BUILD MINE holy CHURCH AND 
THE GATES OF HELL SHALL NOT PREVAIL AGAINST IT: AND 
UNTO THEE I WILL GIVE THE KEYS OF THE KINGDOM: WHAT 
THOU HAST*BOUND ON EARTH SHALL BE BOUND IN HEAVEN 
5 AND WHAT THOU HAST LOOSED ON EARTH SHALL BE LOOSED 
IN HEAVEN: let all thy servants and thine handmaids according 
to their several names be loosed and absolved, whether they 
have wrought wittingly or unwittingly: keep them, Lord, and 
defend them, thy servants and thine handmaids, my fathers and 
1o my brethren, and moreover loose my humility, me thy sinful and 
guilty servant: and let them be loosed and set free out of the 
mouth of the Holy Ghost and out of the mouth of me also thy 
sinful and guilty servant. O merciful and lover of man, Lord 
our God, that takest away the sin of the world, receive the 
15 penitence of these thy servants and thine handmaids and make 
to arise upon them the light of everlasting life, and forgive 
them, Lord, their sins: for thou art good and a lover of man. 
O Lord our God longsuffering and plenteous in mercy and 
righteous, forgive me and all thy servants and thine handmaids 
20 and deliver them from all transgression and curse: if we have 
transgressed against thee, Lord, whether in our word or in 
our deed or in our thought, pardon and forgive, be propitious 
and remit, for thou art good and a lover of man. O Lord, 
forgive me and all thy people: loose them 
25 and then the priest shall turn towards the people and sign three times 
and shall make mention of them that are with him* 
Remember, Lord, all archpopes popes bishops presbyters 
and deacons and subdeacons, anagnosts and singers, men and 
women, adults and children and all christian people: confirm 
3° them in the faith of Christ 
and then he shall make mention of the dead 


Remember, Lord, our king John and loose him from the 
chain of the sin that he hath committed wittingly and unwittingly: 
subdue his adversaries and his enemies under his feet shortly 

35 Remember Lord and loose all them that are asleep and 
resting in the right faith and lay their souls in the bosom of 
Abraham Isaac and Jacob 


® +and shall say B. 


eee 
—— +o a 





DF a Ol 


Pe ee ee Se ee ee 


i hi le 


The Liturgy of the Abyssinian Facobites 237 


And us also deliver from every transgression and curse and 
from all apostasy and from all error and from all anathema 
and from all perjury and from mingling with heresy and pollu- 
tion. Give us, Lord, wisdom and strength of understanding 
and prudence and knowledge that we may depart and flee for 
evermore from every * work of Satan the tempter: give us, 
Lord, to do thy will and thy goodpleasure at all times, and 
write our names in the book of life in the kingdom of heaven 
with all saints and martyrs: through Jesus Christ our Lord 
through whom to thee with him and with the Holy Ghost 
be glory and dominion both now and ever and world without 
end. Amen. 


{THE MANUAL ACTS) 
The deacon shall say 
Give we heed 
The priest shall say 
Holiness to the holies 
The ® assistant” shall say 
One is the holy Father, one is the holy Son, 
one is the ¢holy Spirit 
And the priest shall take the asbadikon 
The priest shall say 
The Lord be with you all 
The people shall say 
With thy spirit 
The priest shall say 
Lord, have mercy upon us, Christ 


with a loud voice three times, in a low tone three times, five each, and the 
people also shall say likewtse. 


And the priest shall take the body tn his hand and shall dip the tip of his 
finger in the blood and shall make the sign once on the large portion 
and again inside and the third time on the small portion 


The deacon shail say 


Prayer 
Ye that are in penitence bow down your head 
* —work AB. > people CDE, 
¢ —holy A, 4 + outside D. 


5 


Io, 


20 


30 


35 


238 The Egyptian Rite 


The priest shall say 
Prayer 

Upon them that are in penitence, thy people, HAVE MERCY 
UPON them AFTER THY GREAT GOODNESS AND ACCORDING TO 
5 THE MULTITUDE OF THY MERCY BLOT ouT their transgression : 
guard them and keep them: redeem in peace their souls. 
Cutting short their former conversation join them with thine 
holy church: through the grace and might of thine only Son 
our Lord and our Saviour Jesus Christ through whom to thee 
1o with him and with the Holy Ghost be glory and dominion both 

now and ever and world without end. Amen. 


{THE CONSIGNATION AND THE COMMUNION) 
The deacon shall say 
| Stand up for prayer 
15 The people shall say 
Lord have mercy upon us 
The priest shall say 
Peace be to you all 
The people shall say 
With thy spirit 
The priest that consecrated shall say 


20 


This is the body holy true of our Lord and our God and our 
Saviour Jesus Christ which is given for life and for salvation 
and for remission of sin unto them that partake of it in faith. 


2; Amen 
The people shall say 


Amen 
«The priest shall say) 

This is the blood precious true of our Lord and our God4 

30 Jesus Christ which is given for life and for salvation and for 
remission of sin unto them that receive of it in faith, Amen. 
For this is the body and blood of Emmanuel our very God. 
Amen. I believe, I believe, I believe and confess unto the 
last breath that this is the body and blood of our Lord and 
35 our God and our Saviour Jesus Christ which he took of the 
lady of us all the holy and pure virgin Mary and made it one 


® +and our Saviour CDE. 





eS ee 


The Liturgy of the Abyssinian Facobites 239 


with his godhead without mixture or confusion, without division 
or alteration: and he verily confessed with a good testimony 
in the days of Pontius Pilate and he gave it up for our sake 
on the tree of his cross of his own sole will for the life of us 
all. Amen. I believe, I believe, I believe and confess that his 
godhead was not divided from his manhood, not for an hour 
nor for the twinkling of an eye, but he gave it up for our sake 
for life and for salvation and for remission of sin unto them 
that partake of it in faith, Amen. I believe, *I believe, 
I believe that this is true. Amen. This is he to whom are 
fitting all honour and glory and adoration, to the holy Trinity 
the Father and the Son and the Holy Ghost coequal at all 
times both now and ever and world without end ”. 
The priest’s prayer 

O Lord ¢ Lord, it in no wise beseemeth thee to COME UNDER 
the roor of my polluted house, for I have provoked thee and 
stirred thee to anger and HAVE DONE EVIL IN THY SIGHT and 
have polluted my soul and my body and I have no good deed 
at all. But for the sake of thy being made and thy becoming 
man for my salvation, for the sake of thy precious cross and 
thy lifegiving death and resurrection on the third day, I pray 
thee and beseech thee that thou wouldest purge me from all 
guilt and curse and sin: and when I have received thine holy 
mystery let it not be unto me for judgement nor for condemna- 
tion, but have mercy upon me and be propitious unto me in 
the abundance of thy mercy and grant me remission for my 
sin and life for my soul: through the petition of our lady 
Mary and of John Baptist and for the sake of all the saints 
and martyrs world without end 

Prayer: the priest that hath consecrated shall say 

Behold thy Son, the oblation that is wellpleasing unto thee, 
and through this pardon me, because for my sake thy Son 
died. Behold the pure blood that was poured out for my sake 
dupon Golgotha4, and let it cry aloud in my stead : receive my 


on 


10 


a 
J 


25 


30 


petition for the sake of it. By reason of my sin thy beloved 35 


received the spear and the nails: he suffered that he might 


a _] believe, I believe B. b +Amen B. ¢ —Lord B. 
4 baqaranyo (=év xpaviov Matt. xxvii 33) C. 


240 The Egyptian Rite 


be wellpleasing unto thee. After that I was saved, Satan 
returned and pierced me through with his darts. Grant me 
thy mercy, for he that summoneth to judgement is mighty and 
with the burden of sin he hath slain me. Avenge me of the 

5 crafty one that is insatiable for my life. Thou, Lord, king 
and saviour, bind up my wound. I will believe aright until 
the going forth of my last breath that this is the body and 
blood of Emmanuel our very God, which he took of the lady 
of us all holy Mary 


10 And then he shall sign therewith *upon* the body and blood, to wit with the 
sign of the cross of the body saying 


- Blessed [be the Lord God for ever. Amen] 
and he shall lay it on the blood, to wit the sign of the cross of the body. 
While he receiveth the host he shall say 


15 Omy Lord Jesus Christ, let not this thy mystery bring guilt 
upon me: rather let it be for the purifying of my soul and body 


The deacon shall say after the priest The priest shall say as he goeth out 


and the deacon have received Those whom thou hast 


called, Lord, and whom thou 
hast sanctified make partakers 
in thy calling and keep them 
in thy strength and confirm 
them in thy love and keep 
them from evil in thine 
25 Precious is the praise of the eternal kingdom in Christ: 
psalm through whom to thee with 
(unto the end thereof) him and with the Holy Ghost 
be glory and dominion both 
now and ever and world with- 

30 out end. 


Pray ye for us and for all 
20 christians that bid us 
make mention of them in 
the eucharist, and in the love 
of Christ praise ye and sing 

And then they shail sing 


Then he shall administer saying”, m 
every anaphora of the apostles 


The bread of life which 


® CE: the preposition (diba) has fallen out in A B. 
> In the anaphora of our Lord The body of Jesus Christ, which is of the Holy 
Ghost, to hallow soul and spirit. 








Ler oa, 


i te waar 





The Liturgy of the Abyssinian Facobites 241 


came down from heaven, the 
body of Christ # 
and he that receiveth shall say 
Amen 


A prayer which the faithful shall pray 
each as often as he receiveth the eucharist 
in his mouth: and he shall say 


Hoty HoLy HOLy Trinity unspeak- 
able, grant me that I receive unto life 
the body and blood without con- 
demnation. Grant me that I bring 
forth fruit that shall be wellpleasing 
unto thee, to the end that I may 
appear in thy glory and live unto 
thee doing thy will, with confession 
CALLING UPON thee, FATHER, and call- 
ing upon THY KINGDOM: HALLOWED, 
Lord, BE THY NAME with us: for 
mighty art thou, praised and glorious, 
and THINE IS THE GLORY world with- 
out end 

and after this prayer he that hath 

received shall eat 
And while he receiveth the blood he 
shall say this 

FILL MY MOUTH WITH THY PRAISE, 
my heart with joy and my soul with 
gladness who have received the divine 
mystery that was with it in com- 


5 


10 


25 


munion. The Holy Ghost came down 30 


upon it when the Lord’s priest did 
consecrate in the great mystery 


The deacon shall say while he adminis- 
tereth {the chalice) 


This is the cup of life that 35 


came down from heaven: this 
is the blood of Christ 
The people that receive shall say 
Amen and amen 


® And in the anaphora of the elders The holy body of Emmanuel our very God 


which he took of the lady of us all. 


R 


242 The Egyptian Rite 


And while they receive the water they 
shall say this 


Glory be to the Lord who hath 

given us the body and blood of our 

5 Lord Jesus Christ, world without end, 
Amen and amen: so be it, so be it. 


The deacon shall say after the people have received 

Lord eternal, light of life, thou hast given, Lord, unto thy 

servants strength and protection, during the days and nights 

10 past keeping all in peace: bless them on the day that now is 

and on those that shall be hereafter: through our Lord Jesus 

Christ through whom to thee with him and with the Holy 

Ghost be glory and dominion both now “and ever and world 
without end. Amen. 


15 (THANKSGIVING) 
The deacon shall say 
Let us give thanks unto the Lord, after taking of his holy 


thing 
That what we have received may be to us medicine for the 
20 soul’s life, let us ask and entreat, while we praise the 


Lord our God 
We have received of his holy body: this is the blood of Christ: 
and let us give thanks unto him ‘that maketh us meet to 
communicate in the precious and holy mystery. 
45 [The priest shall say 
I WILL MAGNIFY THEE, 0 GOD MY KING, AND I WILL PRAISE 
THY NAME FOR EVER AND EVER 
The people shall say 
Our FATHER WHICH ART IN HEAVEN, LEAD US NOT INTO 
30 TEMPTATION 
The priest shall say 
EVERY DAY WILL I GIVE THANKS UNTO THEE AND PRAISE 
THY NAME FOR EVER AND EVER 
The people shall say 
35 Our FATHER WHICH ART IN HEAVEN, LEAD US NOT INTO 
TEMPTATION | 


® —and ever A. 





Pee ee ee 


Pee ae ee ee 





The Liturgy of the Abyssinian Facobites 243 


The priesi shall say 
My MOUTH SHALL SPEAK THE PRAISE OF THE LORD AND 
LET ALL FLESH GIVE THANKS UNTO HIS HOLY NAME FOR EVER 


AND EVER 
The people shall say 


Our FaTHER WHICH ART IN HEAVEN, LEAD Us NoT, Lord, 
INTO TEMPTATION 
The prest shall say 
Pilot of the soul 
{and the rest) Io 
na again we beseech thee, Lord almighty, Father of the 
Lord and our Saviour Jesus Christ: we give thee thanks for 
that thou hast granted us to take of thine holy mystery. Let 
it not be unto guilt nor unto judgement but unto renewing 
of soul and body and spirit: through thine only Son through 15 
whom to thee with him and with the Holy Ghost be glory and 


dominion both now and ever and world without end. Amen. 


{THE INCLINATION > 
Imposition of the hand 
Lord eternal, light of life unquenchable, look upon thy 20 

servants and thine handmaids and sow in their heart the fear 
of thy name and give.them in blessing to bear fruit unto that 
which in thine own name hath been given unto them, even thy 
body and thy blood.. And let thine hand be upon them that 
have bowed down their heads before thee, thy people, men and 25 
women, adults and children, virgins and monks, widows and 
orphans. And us also here protect and succour and strengthen 
with *the strength of thine archangels: from every evil work 
turn us away, in every good work join us in Christ: through 
whom to thee with him and with the Holy Ghost be glory and 30 
dominion both now and ever and world without end. Amen. 


{THE DISMISSAL) 
The deacon shall say 
Bow down your heads before the Lord the Father that he 
may bless you 35 
® CDE: thy AB. 
R 2 


244 The Egyptian Rite 


and then the priest shall bless saying 
Tue Lorp BLESS AND MAKE HIS FACE TO SHINE UPON THEE 
AND BE GRACIOUS UNTO THEE AND GIVE THEE PEACE : 
and then the priest shall say while he blesseth three times with the sign of the cross 
5 GOVERN THEM AND LIFT THEM uP and keep them FOR EVER 
and keep thine holy cHurcH for ever wHiIcu thou hast Ppur- 
CHASED and ransomed WITH THE PRECIOUS BLOOD oF thine 
only Son our Lord Jesus Curist, which thou hast made to be 
a congregation, for kings and for princes, for a pure generation 
ro and for an holy people 
The deacon shall say 
DEPART IN PEACE 
The priest shall say 
The Lord be with you all 
: The people shall say 
With thy spirit. Amen 
Tue Lorp cive us, his servants, THE BLESSING OF PEACE, 
Remission be unto us who have received thy body and thy 
blood. Suffer us through the Spirit To TREAD UPON ALL THE 
20 POWER OF THE ENEMY. The blessing of thine holy hand which is 
full of mercy, even that we all hope for. From every evil work 
turn us away, in every good work join us. Blessed be he that 
hath given us his holy body and his precious blood, We have 
taken of grace and we have found life by the power of the cross 
25 of Jesus Christ. Unto thee, Lord, do we give thanks, after 
taking of the grace that is from the Holy Ghost. 


The keddasé of the Apostles is finished 
Their blessing be with their beloved our king John 
and our queen Sabla Wangél 
for ever and ever 
Amen 





(x) 
9 
4 
z 
<t 
peed 
en 
(as 
(1) 
a. 
(x) 
a0 
be 





III. THE PERSIAN RITE 


Pp. 247-305. THE LITURGY OF THE NESTORIANS. Trans- 


lated from Liturgia sanctorum apostolorum Adaei et 
Maris cut accedunt duae aliae...necnon ordo baptismi 
Urmiae typis missionis archiepiscopi Cantuariensis 1890, 
being the first part of the book called 7akhsa, pp. 1-31, 
53. The office of the preparation of the oblation 
(pp. 247-52: from a MS. of the district of Jilu, since 
printed in the second part of the Zakhsa, Urmiae 1892), 
the litany after the Gospel (pp.262-66), the diptychs 
(pp. 275-81) and the proper of the Ascension through- 
out have been translated by the Very Rev. A. J. 
Maclean from documents obtained in Kurdistan, and 
a few additions explanatory or substantial, marked 
by square brackets, have been made from his observa- 
tion of practice. In the diptychs, the passages in 
brackets are from a second MS. containing the 
diptychs of a see in the province of Cubha. 





eas So Fl eee ee 


4 
‘ 
; 
: 
$ 
P 
id 





THE LITURGY OF THE NESTORIANS - 


INCLUDING 


THE ANAPHORA OF SS. ADDAI AND MARI 


The order of the preparation of the oblation 


<THE MAKING OF THE LOAVES) 


Our FATHER 
The priest prays 
Vouchsafe us, o our Lord and our God, to go on in profitable works which 5 

are wellpleasing to thy majesty, that our DELIGHT may BE IN THY ‘LAW and we 
may MEDITATE THEREIN DAY AND NIGHT, Lord of all, Father and Son and Holy 
Ghost, for ever 

Psalms t-xxx 
(in three hulali, before each subdivision of which is said a prayer like the foregoing). 10 
Meanwhile he brings fine flour and olive oil and warm water and mixes them 
together and pours leaven* into them. He puts in salt according to his discretion. 
He says the three hulali until the dough is made. When it is made he stamps 
the dough in the middle, on the east, on the west, on the north and on the south 

and covers it carefully until the time of preparing (the loaves). 15 


The order of preparing 


When he prepares, he first takes the portion for the m*caprana from the top 
of the dough, then the leaven, and then he takes from the middle of the dough 
the portion of the malca (i.e. the priest's loaf) and makes in it a square cavity, 

in which he puts a little olive oil kept { for the purpose) 20 


@ I.e. a portion of the dough from the last eucharist, kept as leaven (h°mira), 
not to be confused with the holy leaven (malca), 


248 The Persian Rite 


He goes and brings the malca, saying Ps, cxlu 1-7a: then he opens the 
vessel and with two fingers takes some of the malca saying 


This dough is signed and hallowed with the old and holy leaven of our Lord 

Jesus Christ which was given and handed down to us by our holy fathers mar 

5 Addai andmar Mariand mar Tuma the apostles, who made disciples of this eastern 
region : in the name of the Father and of the Son and of the Holy Ghost 


he signs the dough in the form of a cross and then takes the malca and signs 
the oil in the priest's loaf in like manner. He also takes in two fingers some of 
the malca saying 


10 This broken portion is signed and hallowed with this holy leaven: in the 
name of the Father and of the Son and of the Holy Ghost. 
He puts on the cover of the vessel containing the malca and goes and carries 
it to its place, i.e. to the altar, saying Ps. xxiv 1-6: then he says 


Our king is with us and our God is with us and our HELPER is THE Gop OF 
15 Jacos. Happy ARE THE PEOPLE THAT ARE IN SUCH A CASE repeat; YEA BLESSED 
ARE THE PEOPLE WHO HAVE THE LorD FOR THEIR GOD 


he proceeds to Ps. xxiv 7 and 10 and hangs the vessel in tts place. 
And he proceeds, beginning 
Giory To Gop IN THE HIGHEST 
20 Our FATHER 
as below, p. 252 


He says Pss. Ixxxit-ci while signing and kneading. 


When he has finished the preparation he goes to the oven and says 
Her BROUGHT ME ALSO OUT OF THE HORRIBLE PIT, OUT OF THE MIRE AND 
25 CLAY: AND SET MY FEET UPON THE ROCK AND ORDERED MY GOINGS 


He fills the censer with coals of fire and hangs it up and covers the fire in 
the oven until it has got somewhat low. He wipes (the side of the oven) carefully 
and uncovers the fire. He takes a little incense and puts it in saying 

This earthen vessel is hallowed: in the name of the Father and of the Son 


30 and of the Holy Ghost. 
He proceeds 


Hoty God. Glory be. Hoty God. From evertastinc. Hoty God 
as below, p. 255 
He puts his hand into the oven and takes *the priest's loaf* in his hand saying 
35 The ?king of kings» came down to be baptized and bowed his head before 
John to be baptized of him 
he arranges the priest's loaf on the east side of the oven and another on the 
west saying FROM THE EAST AND FROM THE WEST : then another on the north and 
another on the south saying FROM THE NORTH AND FROM THE south, and another 


® malca b malca demalci 


a . <>? 


PSS ee 


The Liturgy of the Nestorians 249 


on the nght of the priest s loaf saying *Titus on the right hand: and another on 
the left saying Dumachus on the left*: »two robbers were crucified with the one 
heavenly treasure: he on his right hand would not cease from his robbery but 
in his last robbery robbed the paradise of Eden: for the others he says THEY 
SHALL BE FAT AND WELL LIKING THAT THEY MAY SHOW HOW TRUE THE LoRD § 
MY STRENGTH IS AND THAT THERE IS NO UNRIGHTEOUSNESS IN HIM 
When he has done arranging them he says 
Like the smoke of the goodly incense and the savour of the sweet censer 
receive, o Christ our Saviour, the request and prayer of thy servants 
three times. 10 
He takes a little incense and pours it into the oven which he covers saying 
Halleluiah halleluiah: glory be to thee, o Lord 
three times. 


(THE PROTHESIS) 


They proceed 15 
Glorious art thou, o our Lord, and it is meet we should glorify thee day by 
day world without end. Amen. * Glory to Christ and confession to him who 
opened our mouth and granted us to sing halleluiahs and praises to him ¢hree 
times: the second time say to sing to him with praises; the third time say to 
glorify him. * Let us glorify the Father and the Son and the Holy Ghost for 
ever: amen three times. * Our mouth fails to confess to thee, o our Lord, all 
the days of our life for thy grace three times: the second time say to honour thee: 
the third time to glorify thee. * Continuation; Have compassion on us by thy 
grace, o thou who art a merciful Lord to us mortals, and have mercy upon us. 
O thou IN WHOSE SIGHT SHALL NO MAN LIVING BE JUSTIFIED, thou, o my Lord, 25 
didst turn us back from all error. Thou art God and for thee glory is meet 
world without end. Amen 


NS 


° 


They proceed 
Peace be with us 
Prayer of the Lachumara 30 
For all thine helps and graces to us past recompense let us confess and 
glorify thee without ceasing in thy crowned church which is full of all helps 
and all blessings: for thou art lord and creator of all, Father and Son and 


Holy Ghost, for ever 
They say the Lachumdara 


Thee, Lord of all, we confess: thee, Jesus Christ, we glorify : for thou art 
the quickener of our bodies and thou art the saviour of our souls 


I WILL WASH MY HANDS IN INNOCENCY, 0 LorD, AND so wiLt I Go TO 
THINE ALTAR 


Thee, Lord of all, etc 
Glory be to the Father and to the Son and to the Holy Ghost 


35 


40 


® Evang. infantiae 23 (ap. Tischendorf Evang. apocr. Lips. 1876, p. 193). 
> Omitted, probably by an error, in the Jilu MS., but found in another MS. 
and always said. 


5 


— 
“yr 


20 


390 


250 The Persian Rite 


From everlasting to everlasting world without end. Amen 

Thee, Lord of all, etc 

Prayer 

Thou, o my Lord, art in truth the quickener of our bodies and thou art the 
good saviour of our souls and the constant preserver of our lives; thee, o my 
Lord, we are bound to confess and adore and glorify at every season, Lord 
of all, Father and Son and Holy Ghost, for ever. 

Lift up your voice and glorify the living God, all ye people 
Hoty God, Hoty mighty, Hoty immortal, have mercy upon us 
Glory be to the Father and to the Son and to the Holy Ghost 
Hoty God, Hoty mighty, HoLy immortal, have mercy upon us 
From everlasting to everlasting world without end. Amen 
Ho ry God, ory mighty, HoLy immortal, have mercy upon us. 

O holy glorious mighty and immortal, who dwellest in the saints and whose 
will is appeased: turn, o my Lord, and pity and have mercy upon us, as thou art 
wont, at all times, Lord of all, Father and Son and Holy Ghost, for ever 

all as on p. 255 below 
They proceed 
Bow down your heads for the imposition of hands and receive the blessing 
Prayer 

With our souls in accord with the one perfect faith of thy glorious Trinity, 
may we all in one concord of love be accounted worthy to raise to thee praise 
and honour and confession and worship at all times, Lord of all, Father and 
Son and Holy Ghost, for ever. Amen 

Anthem 
THOU ART A PRIEST FOR EVER 

O HIGHPRIEST OF OUR CONFESSION and our absolver, o Christ, who wast for us 
an acceptable and spotless sacrifice, we ask of thee forgiveness of our trespasses 
when the judgementseat is set: for thou art persuaded by thy sufferings in our 
nature : in it thou didst suffer and wast tempted for our salvation 

STAND IN AWE AND SIN NOT 

Ye disciples of Christ and sons of his mystery, stand ye in awe of mixing 
with heathen and apostates that your faith be not made void and the baptism 
which ye received, by customs ye would learn from them destructive of body 


5 and soul 


HE HEALETH THOSE THAT ARE BROKEN IN HEART 
Our Lord gave the medicine of repentance to the sealed physicians who are 
the priests of the church; let him whom Satan hath stricken with the wounds 
of wickedness come and show his sores to the disciples of the wise physician 
and they will heal him with spiritual medicine 
Glory be to the Father and to the Son and to the Holy Ghost 
By the prayer of the blessed one may peace reign in creation, by the request 
of the virgin may the children of the church be preserved. * May the power 
which came down from on high and hallowed and so adorned her to his 


i a ea 


aS 


The Liturgy of the Nestorians 251 


honour, that she bare the true Light, the hope and life of [all] creatures, be 
with us and amongst us all the days of our life. May it heal the sick and infirm 
and those who are cast into temptations : mayit bring back in safety to their homes 
them that are afar off that they be not hurt by the evil one. * May those who 
travel by sea be rescued from the billows and those who journey on dry land 5 
be delivered from barbarians: may those who have been carried captive be 
loosed from their bonds: may thy compassion comfort the sorrows of those who 
are taken by force: if any are tormented by the evil one, may thy great 
strength rebuke him and pardon those who walk in sin and forgive their 
trespasses. May thy godhead be appeased by them that have brought offerings 10 
and quicken them that have lain down in thine hope and give them life by thy 
grace. * May we that have taken refuge in the prayer of the blessed one the 
holy virgin Mary mother of Jesus our Saviour be kept by it from the evil one and 
conquer all his wiles. *And in that great day of searching when the dead rise 
from the graves, when the good are severed from the bad may we be accounted 15 
worthy to have our joy with her in the bridechamber of the kingdom of the highest 
and to sing threefold praise to the Father and the Son and the Holy Ghost 
FROM EVERLASTING TO EVERLASTING world without end. AMEN 
The divisions and orders of the spiritual ones efc 
AND LET ALL THE PEOPLE SAY AMEN AND AMEN ay 
Amid the multitudes who are wrapped in light etc 
and so on as many verses {| from the motwa of the wednesday night office] as he will 
while he ts taking the loaves out of the oven and putting them on the paten. 
Then he takes a little fire from the oven and puts it in the censer and takes 
a little incense saying 2 


cn 


This earthen vessel is loosed and let it return to its former nature: in the 

name of the Father and of the Son and of the Holy Ghost 
he scatters the incense within, not in the form of a cross. 

And then he goes down from the oven with the paten in his right hand and 
the censer in his left and takes them in to the altar saying Ps. xcut 1-8. He 30 
puts the paten in the recess on right of the altar and hangs the censer in 

tts place. 

Then he goes out of the altar to the place of the deacon to mix the chalice. 
First he brings a flagon of choice wine and holds it [in his right hand and the 
chalice] in his left and pours wine into the chalice in the form of a cross from 3; 

east to west and from north to south saying 

The precious blood of our Saviour is poured into this chalice: in the name 
of the Father and of the Son and of the Holy Ghost, for ever 


Then he takes a jar of water and pours tt into the chalice in the same way 
with the sign of the cross saying 40 
Water is mixed with wine and wine with water, and let them both be one: 
in the name of the Father and of the Son and of the Holy Ghost, for ever 
He-takes the flagon of wine and pours it into the chalice saying 
ONE OF THE SOLDIERS WITH A SPEAR PIERCED THE SIDE of our Lord anp 


252 The Persian Rite 


FORTHWITH CAME THERE OUT BLOOD AND WATER. HE THAT SAW IT BARE 
RECORD AND HIS RECORD IS TRUE AND HE KNOWETH THAT HE SAITH TRUE 
THAT YE ALSO MIGHT BELIEVE: in the name of the Father and of the Son and 
of the Holy Ghost, for ever. 


5 The order of the Kuddasha of the Apostles 
composed by Mar Addai and Mar Mari the blessed apostles 


{ ENARXIS) 
First the priest begins 
IN THE NAME OF THE FATHER AND OF THE SON AND OF 
19 THE Hoty Guost, for ever. 
GLory To GoD IN THE HIGHEST repeat three times AND ON 
EARTH PEACE AND A GOOD HOPE TO MAN at all times for ever. 
Amen 


[Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
15 NAME THY KINGDOM COME 
Hoty HOLY HoLy art thou, ouR FATHER WHICH ART IN 
HEAVEN: heaven and EARTH are FULL of the greatness 
of THY GLory. Watchers and men cry to thee Hoty 
HOLY HOLy art thou] 


zo Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH 
AS IT IS IN HEAVEN: GIVE US THIS DAY THE BREAD OF 
OUR NECESSITY AND FORGIVE US OUR TRESPASSES AS 
WE HAVE FORGIVEN THEM THAT TRESPASS AGAINST US 
25 AND LEAD US NOT INTO TEMPTATION BUT DELIVER US FROM 
EVIL: FOR THINE IS THE KINGDOM AND THE POWER AND 
THE GLORY FOR EVER AND EVER. AMEN 
[Glory be to the Father and to the Son and to the Holy 
Ghost 
30 FROM EVERLASTING TO EVERLASTING world without end. AMEN 
Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
NAME THY KINGDOM COME 


Hoty HOLY HOLY art thou, ouR FATHER WHICH ART IN 

HEAVEN: heaven and EARTH are FULL of the greatness 

35 of THY GLory. Watchers and men cry to thee Hoty 
HOLY HOLY art thou]. 





aa. 


The Liturgy of the Nestorians 253 


The deacon 
Let us pray. Peace be with us 
Prayer before the marmitha : Sor sundays and feasts of our Lord* 
Strengthen, o Lord our God, our weakness in thy compassion 
that we may administer the holy mysteries which were given for 5 
the renewal and salvation of our nature by the mercy of thy 
beloved Son, Lord of all, Father and Son and Holy Ghost, 


for ever 
They begin the marmitha» 


{Ps. xcvut O SING UNTO THE LorD 10 
Ps. xcvij THe Lorp Is KING 

Ps. xcvig O sING UNTO THE LorRD 

Ps, xxxv 18-28 So wit I GIVE THEE THANKS} 


under one gloria: after each clause is said 


Halleluiah. 15 


Prayer of the Anthem of the Sanctuary: for festivals and sundays¢ 


Before the glorious throne of thy greatness, o my Lord, 
and the SEAT HIGH AND exalted of thine excellency and the 
awful tribunal of the power of thy love and the propitiatory 
altar which thy will hath established and THE PLACE WHERE 20 
THINE HONOUR DWELLETH, WE THAT ARE THY PEOPLE AND 
SHEEP OF THY PASTURE, with thousands of cherubin which 
sing halleluiahs to thee and ten thousands of seraphin and 
archangels which hallow thee, kneel worship give thanks and 
glorify thee at all times, Lord of all, Father and Son and Holy 25 


Ghost, for ever 
They say the Anthem of the Sanctuary 


{ Tune: Come and let us wonder 
Tuy SEAT, 0 GOD, ENDURETH FOR EVER 


The cherubin compass the terrible seat of thy majesty and 30 
with fear moving their wings cover their faces for that they 


* On memorials and ordinary days The adorable and glorious name of thy 
glorious Trinity be worshipped glorified reverenced exalted confessed and 
blessed in heaven and in earth at all times, Lord of all, Father and Son and 
Holy Ghost, for ever. 

> Pss. xv, cl, cxvii with farcings and gloria are always said now. 

© On memorials The great and terrible and holy and blessed and good and 
impenetrable name of thy glorious Trinity and the grace that is to our race we 


_are bound to confess worship and glorify, Lord of all, Father and Son and 


Holy Ghost, for ever. 


254 The Persian Rite 


cannot lift up their eyes and behold the fire of thy godhead. 

Thus art thou glorified and dwellest among men, not to burn 

them up but to enlighten them. Great, o my Lord, is thy 

mercy and thy grace which thou hast ‘showed to our race. 
5 Glory be to thee 


THe Lorp’s SEAT IS IN HEAVEN 
The cherubin compass eéfc 


Glory be to the Father and to the Son and to 

the Holy Ghost 
to Thy servants look for life and continual benefits, o our 
Saviour, and take refuge in faith, hiding themselves under 
the wings of the cross. Keep by thy compassion the company 


of thy worshippers and complete in them the promise which 


thou gavest in thy gospel to them that loved thee HE THaT 
15 BELIEVETH IN ME inheriteth the kingdom and LIveETH for ever: 

and account us worthy, o my Lord, with thy saints to sing to 

thee in the bridechamber of thy kingdom Glory be to thee}. 


Prayer of the Lachuméra: for sundays and festivals* 

When the sweet savour of the fragrance of thy love is 
20 wafted upon us, o our Lord and our God, and our souls are 
enlightened by the knowledge of thy truth, may we be ac- 
counted worthy to receive the revelation of thy beloved who 
is from heaven: and there may we confess thee and praise thee 
without ceasing in thy crowned church which is full of all helps 
25 and blessings: for thou art lord and creator of all, Father and 

Son and Holy Ghost, for ever 

They say 
Thee, Lord of all, we confess: thee, Jesus Christ, we glorify : 
for thou art the quickener of our bodies and thou art the 
30 saviour of our souls 


I WILL WASH MY HANDS IN INNOCENCY¥, 0 LORD, AND SO 
WILL I GO TO THINE ALTAR 


Thee, Lord of all ete 


2 For memorials and ferias For all thine helps and graces to us past recompense 
let us confess and glorify thee without ceasing in thy crowned church which is 
full of all helps and all blessings: for thou art lord and creator of all, Father 
and Son and Holy Ghost, for ever. 


i ie 


The Liturgy of the Nestorians 255 


Glory be to the Father and to the Son and to the Holy 
Ghost 
FROM EVERLASTING TO EVERLASTING world without end. AMEN 
Thee, Lord of all etc 
The deacon 4 
Let us pray. Peace be with us 
Prayer 
Thou, O my Lord, art in truth the quickener of our bodies 
and thou art the good saviour of our souls and the constant 
preserver of our lives: thee, o my Lord, we are bound to 10 
confess and adore and glorify at all times, Lord of all, Father 
and Son and Holy Ghost, for ever. 


«MASS OF THE CATECHUMENS) 


The deacon 

Lift up your voice and glorify the living God, all ye people :; 
They answer 

Hoty God, Hoty mighty, Hoty immortal, have mercy upon us 


Glory be to the Father and to the Son and to 
the Holy Ghost 
Hoy God, Hoty mighty, Hoty immortal, have mercy upon us 20 
FROM EVERLASTING TO EVERLASTING world with- 
out end. Amen 
Hoty God, HoLy mighty, HoLy immortal, have mercy upon us 
Prayer before the lection 
O holy glorious mighty and immortal who dwellest in the 2: 
saints and whose will is appeased: turn, o my Lord, and pity 
and have mercy upon us, as thou art wont, at all times, Lord 
of all, Father and Son and Holy Ghost, for ever. 


{THE LECTIONS) 
The blessmg with which the priest blesses the reader of the Lections 30 
Blessed is God the Lord of all who maketh us wise with his 
holy teaching: and upon the reader and upon the hearers be 
his mercy outpoured at all times for ever 


256 The Persian Rite 






And they read the Lections 


{AND IT CAME TO PASS WHEN THE LORD..... TO THE GROUND 
BEFORE HIM 2 Kings tt 1-15. 
THE FORMER TREATISE HAVE I MADE......AND WITH HIS 
5 BRETHREN Acts 7 1-14}. 


And they proceed to the Shuraya 
(Gop IS GONE UP WITH A MERRY NOISE: AND THE LoRD WITH 
THE SOUND OF THE TRUMP 
Let us honour the ascension of Christ with songs of 
10 the Spirit: Halleluiah halleluiah, yea halleluiah 
O SING PRAISES, SING PRAISES UNTO OUR GOD: 0 SING PRAISES, 
SING PRAISES UNTO OUR KING 
Let us honour the ascension of Christ efc 
For Gop IS THE KING OF ALL THE EARTH: SING YE PRAISES 
15 WITH UNDERSTANDING 
Let us honour the ascension of Christ ec 
GoD REIGNETH OVER THE HEATHEN 
Let us honour the ascension of Christ ec 
GoD SITTETH UPON HIS HOLY SEAT 
20 Let us honour the ascension of Christ eéc 
Glory be to the Father and to the Son and to the Holy Ghost 
Let us honour the ascension of Christ efc 
FROM EVERLASTING TO EVERLASTING world without end. AMEN 
Let us honour the ascension of Christ ec 
25 LET ALL THE PEOPLE SAY AMEN AND AMEN 
Let us honour the ascension of Christ eéc 
Gop IS GONE UP WITH A MERRY NOISE: AND THE LORD WITH 
THE SOUND OF THE TRUMP}. 


Prayer before the Apostle* 

30 Enlighten for us, o our Lord and our God, the motions of our 
thoughts to give heed to and understand the pleasant sound 
of thy lifegiving and divine commandments: give us in thy 
grace and mercies to derive from them the profit love and hope 

® On memorials and in the fast, sundays in the fast excepted Do thou, 0 wise 
governor which marvellously carest for thine household, the great treasure- 
house which pourest forth all helps and blessings in thy mercy, turn thee, we 


beseech thee, o our Lord, pity and have mercy upon us as thou art wont at all 
times, Lord of all, Father and Son and Holy Ghost, for ever. 


er 


ee oY 


The Liturgy of the Nestorians 257 


and salvation which is meet for soul and body and to sing to 
thee continual praise without ceasing at all times, Lord of all, 
Father and Son and Holy Ghost, for ever. Amen 
And when the deacon who reads the Aposile says 
Bless, o my Lord 


or 


the priest answers 


Christ make thee wise by his holy teaching and make thee as a beautiful 
mirror to those who hearken unto thee 


When the priest goes down from the bema and reaches the door of the 
altar he and the deacon both incline and the deacon says 10 
Let us pray. Peace be with us 
They all go down to the nave and sing the Turgama before the Apostle 


O ye that have been invited by the great purpose to the living 
marriagefeast of the banquet of the king of those in heaven 
and those in earth 15 

Behold the fire of the gospel and cleanse away all worldly 
thoughts from your minds with the divine furnace 

The Lord hath opened the treasure of benefits before them that 
made request to him and hath said Come receive the 
deed of remission of your trespasses, 0 ye sinners 20 

Purify your heart and be converted like children and become 
inheritors of the kingdom on high and members of the 
household 

Lo the gospel is preached unto you by spiritual voices and 
openeth for you the road to earthly blessings 25 

It is meet that ye turn from the laws of children to the law 
of truth like Paul the son of the Hebrews 

Armed was he when the Lord saw him zealous in Israel 
and called him to be zealous among the people of the 
christians ) 30 

See, lo he was blinded to the commands of the law and his eyes 
were opened by the commands of Jesus 

He drove from his soul all false thoughts and was made an 
apostle and preached his power among the Greeks 

It is fitting that we listen to his glorious and true words which 35 
he preacheth now in the epistle to {Timothy 

The Apostle 
{THIs CHARGE I COMMIT UNTO THEE...... HOLINESS WITH 
S 


258 The Persian Rite 


SOBRIETY. THESE THINGS I WRITE UNTO THEE ..... 
RECEIVED UP IN GLORY 1 77m. 4 18—it 15, 000 14-16} 
[They say 
Glory be to the Lord of Paul]. 
5 And the priest prays quietly 
Thee, 0 BRIGHTNESS OF THE GLORY of thy Father and Ex- 
PRESS IMAGE OF the person of him that begat thee, who wast 
revealed in the body of our manhood and didst enlighten the 
darkness of our knowledge by the light of thy gospel, we 
10 confess and worship and glorify at all times, Lord of all, Father 
and Son and Holy Ghost, for ever. Amen 
When the priest goes to make ready the Gospel (he says) 
Glory be to the eternal mercy which sent thee unto us, 
o Christ THE LIGHT OF THE WORLD and the life of all, for ever. 
15 Amen 
When he takes up (the Gospel) to go out of the altar he says) 


Make us wise by thy law, enlighten the motions (of our 
thoughts) by thy knowledge and sanctify our souls by thy truth 
and grant us to be obedient to thy words and to fulfil thy com- 

20 mandments at all times, Lord of all, Father and Son and Holy 


Ghost, for ever. Amen 
Of the censer 


O my Lord, may the sweet savour that was wafted forth 
from thee when Mary THE SINNER poured the fragrant OINT- 
25 MENT UPON thine HEAD be mingled with this incense which we 
place to thine honour and for the pardon of our offences and 
of our sins, Lord of all, Father and Son and Holy Ghost, 
for ever. Amen. 
Zumara 
30 {to the tune: Shepherd of Israel 
O sING PRAISES UNTO THE LORD WHO SITTETH IN THE HEAVENS 
OVER ALL FROM THE BEGINNING: LO HE DOTH SEND OUT 
HIS VOICE, YEA AND THAT A MIGHTY VOICE 


Halleluiah halleluiah, yea halleluiah 


35 AND HIS STRENGTH IS IN THE CLOUDS: O Gop, WONDERFUL 
ART THOU IN THY HOLY PLACES 


Halleluiah halleluiah, yea halleluiah 








ISTO 


The Liturgy of the Nestorians 259 


EveN THE Gop or ISRAEL: HE WILL GIVE STRENGTH AND 
POWER UNTO HIS PEOPLE: BLESSED BE GoD 


Halleluiah halleluiah, yea halleluiah}. 


The deacon says in an audible voice 
Stand we prepared to hear the holy Gospel 5 
If it ts a day of the mystery he says 
Be still and silent 
Turgama before the Gospel 


{?O ye ‘iio believe in the Lord, the being, the cause and the 
head, make ready your intent to hear the divine mysteries 10 

© The eternal Son the Word of the Father put on manhood 
and was revealed in the world for the renewal of all and 
the salvation of men 

«, He perfected all righteousness in doublewise and the holy 
came to be baptized of John 15 

2 The Spirit led him to fight and struggle in the quiet wilder- 
ness and made him to war during his fast and he 
vanquished the evil one 

o» Then he began to do miracles among the struggling people, 
restoring the sick and healing the diseases of body and 20 
soul 

© And after all his dispensation he came to suffering and 
perfected the mystery of the salvation of our lives and 
an hallowed death 

’ He vanquished Satan and death and rose again not suffer- 25 
ing: his resurrection made true the resurrection of the 
bodies of mankind 

w His witnesses the xij apostles clothed with holiness recounted 
how they had seen him and touched him and heard his 
voice and how he had eaten of the honey 30 

¢ The Mount of Olives was their appointed place on the 
thursday whereon the way of the highest was opened 
for the ascension 

~» He gave a blessing lifting up his spotless hands to the xij 
and to all the multitude on the day of his ascension 35 

yo An impalpable vehicle of fire held him and the king rode 
therein in the stead of a chariot of horses 

S 2 


260 The Persian Rite 


“The air rent before the apostles and before the sun when 
he was ascending to him that sent him in a visible 


ascension 
The angels in all their orders cried Holy and celebrated 
5 the king in procession as he was entering the castle 


where feet tread not 
The spiritual ones came down to comfort the troubled heart 
of the xij with voices of joy and reassurance 
wo The message to you of this Jesus who is now gone up: thus 
10 he shall come at the end and evening of the world 
» The highpriest entered the great dwellingplace of the holy 
height to exercise his priesthood for mankind and the 
distressed race 
© The king returned to the palace of his kingdom with the 
15 garment which he took of us and put his enemies as 
a footstool under his feet 
3 The express image of the person, the temple of the Word, 
without separation, hath reclined on his throne and all 
creation serveth his will 
20 © Legions of bright and flaming ones stood to minister to Christ 
the king without ceasing 
Their head mar Gabriel was deacon to the testaments and 
ministereth for ever 
w« Heaven and earth are held and. subdued beneath his power 
25 and are written and included in a deed of love under 
his great name 
). Luke made a collected account of the ascension: incline 
your ears to hearken to his word with a collected mind} 


The priest proceeds and says 
30 Peace be with you 
and they answer 
And with thee and with thy spirit 
He reads the Gospel 
{AND AS THEY THUS SPAKE...... BLESSING Gop. AMEN 
35 S. Luke xxiv 36-53} 
‘and when he has finished they say 
Glory be to Christ our Lord, 





The Liturgy of the Nestorians 261 


The Anthem of the Gospel 
{Gop IS GONE UP WITH A MERRY NOISE! AND THE 
LorD WITH THE SOUND OF THE TRUMP 
The firstfruits who took our nature is gone up to the heaven 
of heavens on high, the onlybegotten Word of the Father 5 
celebrated in procession with chariots of cherubin, and hath 
opened a way for our race and made peace in the height and 
in the depth and made them rejoice in the day of his ascension. 
He hath entered into the divine holy of holies to exercise 
his priesthood for our salvation and hath sat down on the seat ro 
of his kingdom at the right hand of the Father who sent him, 
and hath lifted us up with him and set us on his right hand, 
as it is written. Glorify and confess him with fear and love 
for this grace, for he is the head and substance of the holy 
church. Beseech him and beg of him that he pity us 15 
HE RODE UPON THE CHERUBIN AND DID FLY. THOU 
ART GONE UP ON HIGH, THOU HAST LED CAPTIVITY CAPTIVE 
The firstfruits who took efc 
Glory be to the Father and to the Son and to 
the Holy Ghost 20 
In the great day of the Ascension of the heavenly king of 
kings to the great height of heaven HE LIFTED uP HIS holy 
HANDS AND BLESSED the company of the apostles and was 
SEPARATED FROM the disciples and ascended in glory 1nTo 
HEAVEN AND A CLOUD of light RECEIVED HIM AND HE WAS HID 25 
FROM THEIR SIGHT and the disciples saw him not. AND BEHOLD 
Two angels STANDING IN WHITE APPAREL and sayine to the 
company of the apostles YE MEN, WHY STAND YE GAZING UP 
INTO HEAVEN? THIS SAME JESUS WHICH IS TAKEN UP SHALL 
CoME in glory in the great day of the resurrection. The dis- 39 
ciples RETURNED in sorrow FROM THE MOUNT CALLED THE 
Mount oF OLIVES AND WERE daily IN THE TEMPLE glorifying 
and BLESSING the Lord. According to the commandment they 
TARRIED IN THE TEMPLE Of JERUSALEM UNTIL THEY WERE ENDUED 
wiTH the Holy Ghost, and they WERE WITNESSES IN ALL JUDAEA 35 
AND IN JERUSALEM and preached and ANNOUNCED THE GOSPEL 
and MADE DISCIPLES and BAPTIZED IN THE NAME OF JESUS. 
To him be glory}. 


262 The Persian Rite 


«MASS OF THE FAITHFUL) 


_ (THE PRAYERS) 

The deacon says the caérusitha While the carusiitha is being said, 
Let us all stand up as is right the priest and the deacon both go and 
5 ae a the deacon takes the censer and the priest 

with Joy an phe tae ee censes the paten [saying 
werk days, IN SOTTOW an This paten is blessed, like the paten 
care): let us beseech and of the blessed apostles in the upper- 
say O our Lord, have room, o creator of sweet herbs and 


mercy upon us pleasant spices, in the name of the 
Io The people answer Father and of the Son and of the 
Holy Ghost 


O our Lord, have merc 
é y At this time also the ma‘dpra which 


Vpet 3a has hitherto being lying on the altar is 
He proceeds put on] 
FATHER OF MERCIES AND Gop And he takes the paten and goes and 
15 OF ALL COMFORT, we be- Places hosts on it according to his discre- 
seech thee tion and places the paten in the treasury, 


until the caruziitha ts finished 
The people answer after each clause 
O our Lord, have mercy upon us 
O our Saviour who carest for us and suppliest all things, we 
20 beseech thee 
For the peace safety and security of all the world and of all the 
churches we beseech thee 
For our land and all lands and for those who live therein in 
faith we beseech thee 
25 For a moderate climate and a seasonable year, for the fruits 
and produce, and for the prosperity of all the world we 
beseech thee 
For the welfare of our holy fathers VV and all them that serve 
under them we beseech thee 
30 t For the kings who have power in this world we beseech thee 
O merciful Lord who in mercy governest all, we beseech thee 
+ For orthodox presbyters and deacons and all our brotherhood 
in Christ we beseech thee 


* The patriarch, the metropolitan and the bishop. 
+ Said only on sundays, on feasts of our Lord and on memorials of saints. 


ae ee eee 


The Liturgy of the Nestorians 263 


O thou that art RICH IN MERCY and overflowing with compas- 
sion, we beseech thee 

+Thou that art before all worlds, whose power abideth for 
ever, we beseech thee 


Thou that art by nature good and the giver of all good things, 5 


we beseech thee 
+Thou that HAST NO PLEASURE IN THE DEATH OF A SINNER BUT 
RATHER THAT HE SHOULD repent of his wickedness AND 
LIVE, we beseech thee 
Thou that art glorified in heaven and worshipped on earth, we 
beseech thee 
+Thou who in thine holy {ascension} madest THE EARTH to 
REJOICE AND THE HEAVENS to BE GLAD, we beseech thee 
Thou THAT by nature HAST IMMORTALITY AND DWELLEST IN THE 
excellent LIGHT, we beseech thee 
+O SAVIOUR OF ALL MEN and SPECIALLY OF THEM THAT BELIEVE 
in thee, we beseech thee 
Save us all, o Christ our Lord, in thy grace, increase in us thy 
peace and tranquillity and have mercy upon us 
And another 
The deacon 
Let us pray. Peace be with us 
Let us pray and make request to God the Lord of all 
Rk Amen 
That he hear the voice of our prayer and receive our 
petition and have mercy upon us 


For the holy catholic church here and everywhere let us pray 


and make request to God the Lord of all 
Rk Amen 


Io 


15 


20 


25 


That his peace and tranquillity abide in it unto the end 3° 


of the world 


For our fathers the bishops let us 
R Amen 
That they may stand at the head of all their dioceses: 
without blame or stain all the days of their life 
And especially for the welfare of our holy fathers VJ let us 
R Amen 


+ Said only on sundays, on feasts of our Lord and on memorials of saints. 


35 


264 The Persian Rite 


That he may keep and raise them at the head of all 
their dioceses: that they may feed and serve and 
MAKE READY FOR THE LORD A PEOPLE PREPARED, 
ZEALOUS OF GooD and fair worKS 


5 For presbyters and deacons who are in this ministry of the 
truth let us 
R Amen 
That with a good heart and pure thoughts they may 
minister before him 


1o For all the discreet and holy congregation children of the holy 
catholic church let us 
Rk Amen 
That they may accomplish their good and holy course 
and receive of the Lord hope and promise IN THE 
15 LAND OF THE LIVING 


For the memorial of the blessed mart Maryam the holy virgin 
mother of Christ our saviour and lifegiver let us 
Rk Amen 
That the Holy Ghost who dwelt in her sanctify us by 
20 his grace and perfect his will in us and seal in us 
his truth all the days of our life 


For the memorial of the prophets and apostles and martyrs and 
confessors let us 
R Amen 
25 That by their prayers and sufferings he give us with 
them a good hope and salvation and account us 
worthy of their blessed memorial and their living 
and true promise in the kingdom of heaven 


For the memorial of our holy fathers mar Diodorus and mar 
30 Theodorus and mar Nestorius bishops and doctors of the 
truth, and mar Ephraim and mar Narsay and mar Abraham 

and all the holy ancient and true doctors let us 
R Amen 
That by their prayers and petitions the pure truth of 
35 the doctrine of their confession and of their faith be 
kept in all the holy catholic church unto the end 

of the world 





| 


The Liturgy of the Nestorians 265 


For the memorial of our fathers and brethren faithful and true 
who have died and departed from this world in the true 
faith and orthodox confession let us 7 

Rk Amen 

That he loose and forgive their transgressions and 5 
offences and account them worthy to have joy 
with the just and righteous who were wellpleasing 
unto his will 

For this country and them that dwell therein, for this house 
and them that care for it, for this town or village and 10 
them that dwell therein, and especially for this congregation 
let us 

R Amen 

That he remove from us in his grace the sword and 
captivity and robbery and earthquakes and hail 15 
and famine and pestilence and all evil plagues that 
are against the body 


For them that err from this true faith and are held in the 
snares of Satan let us 
R Amen 20 
That he turn the hardness of their hearts and make 
them to know that God is one, the Father of truth 
and his Son Jesus Christ our Lord 


For them that are grievously sick and tried of evil spirits 
let us 25 
R Amen 
That our Lord and our God send his angel of mercy and 
healing to visit and cure and heal and help and com- 
fort them in the multitude of his grace and mercy 


For the poor and afflicted, orphans and widows, the tormented 30 
and troubled and grieved in spirit in this world let us 
R Amen 
That he give them what they need by his grace and 
supply them in his mercy and comfort them in 
his compassion and deliver them from him that 35 
despitefully useth them 


Pray and make request of God the Lord of all that ye be 


266 The Persian Rite 


_UNTO him A KINGDOM, HOLY PRIESTS and PEOPLE: cry to 
the Lord God of hosts with all your heart and all your 
soul, for he is God the Father of compassion, merciful 
and pitiful, that wiLLETH NoT that those whom he hath 

5 fashioned SHOULD PERISH BUT THAT THEY SHOULD repent 
and live before him. And especially are we bound to 
pray and confess and worship and glorify and honour and 
exalt our God the adorable Father Lord of all who by his 
Christ wrought a good hope and salvation for our souls, 

10 that he fulfil in us his grace and mercy and compassion unto 
the end k Amen 


The deacon proceeds 

With request and beseeching we ask for the angel of peace 
and mercy Rk From thee, o Lord 
15 Night and day throughout our life we ask for continual peace 
for thy church and life without sin’ Rk From thee, o Lord 
We ask continual LovE, WHICH IS THE BOND OF PERFECTNESS, 

with the confirmation of the Holy Ghost . 
R From thee, o Lord 
20 We ask forgiveness of sins and those things that help our lives 
and appease thy godhead Rk From thee, o Lord 
We ask the mercy and compassion of the Lord continually at all 
times Rk From thee, o Lord 
Let us commit our souls and one another’s souls to the Father 

25 and the Son and the Holy Ghost 
When the carusziitha ts finished the priest says 

We beseech and ask of thee, o Lord God of hosts, perfect 
with us thy grace and pour out thy gift by our hands: and may 
the mercy and compassion of thy godhead be for the remission 
30 of the offences of thy people and for the forgiveness of the sins 
of all THE SHEEP OF THY PASTURE whom thou hast chosen 
to thyself in thy grace and mercy, Lord of all, Father and Son 
and Holy Ghost, for ever. Amen. | 


(THE INCLINATION > 
35 The deacons say with a loud voice 
Bow down your heads for the imposition of hands and receive 
| the blessing 





| 
: 
4 
j 


a Pe OO SLUR Ee teen 


ee Wye 2 te aga 


TN Oe ee ae ee ee ee 


eT Le CN ee ey, 








The Liturgy of the Nestorians 267 


and the people bow their heads with the deacons and the priest repeats this 
Imposition of hands in his heart quietly, inclining himself the while 
O Lorn Gop oF HosTs vepeat, thine is the holy catholic church 
which was purchased by the great passion of thy Christ, THE 
SHEEP OF THY PASTURE: and through the grace of the Holy 5 
Ghost who is of one nature with thy glorious godhead are 
given the degrees of the imposition of hands of the true priest- 
hood: in thy mercy, o my Lord, thou hast vouchsafed to the 
feebleness of our frail nature to become known members of 
the great body of the holy catholic church and to administer 10 
spiritual helps to the souls of the faithful. Do thou then, o my 
Lord, perfect thy grace with us and pour out by our hands thy 
gift: and may the mercy and compassion of thy godhead be 
on us and on this people whom thou hast chosen to thyself 
and he raises his voice and says 15 
and grant unto us, o my Lord, by thy compassion that all the 
days of our life we may all alike and together be wellpleasing 


_ to thy godhead in good works of righteousness which appease 


and reconcile the glorious will of thy majesty and that we 
be accounted worthy by the help of thy grace to raise to thee 20 
praise and honour and confession and worship at all times, Lord 
of all, Father and Son and Holy Ghost, for ever. Amen. 


(THE OFFERTORY) 
And the deacons enter the altar saying 
Let him that hath not received baptism depart 25 
Let him that doth not receive the sign of life depart 
Let him that doth not accept it depart 
Go, ye hearers, and watch the doors. 


And they begin the anthem The priest goes to put the mysteries 
I WAITED PATIENTLY FOR % the altar: and when he puts the 30 
THE’ LorD vessels on the altar, the priest takes the 
paten and the deacon the chalice 
The body of Christ and his The priest takes the paten in his left 


precious blood are upon the = hand and the chalice in his right putting 


holy altar. Let us all draw his hands in the form ofacross 35 
nigh to him in fear and love And the deacon says 
and with the angels sing aloud _ Let us pray. Peace be with us 


268 


unto him Holy HOLY HOLY 
Lorp Gop 
THE POOR SHALL EAT AND 
BE SATISFIED 


5 The body of Christ and his 
precious blood efc 


Glory be to the Father and 
to the Son and to the Holy 
Ghost 


10 On the holy altar let there 
be a memorial of the virgin 
Mary the mother of Christ 


FROM EVERLASTING TO EVER- 
LASTING world without end 


15 O ye apostles of the Son 
and lovers of the onlybegotten, 
pray that there be peace in 
creation 

LET ALL THE PEOPLE SAY 

20 AMEN AND AMEN 


Thy memorial, o our father 
[the patron saint|, iS upon the 
holy altar with the just who 
have overcome and the martyrs 

25 who have been crowned 

or this 

Lo all the departed lay down 
in thine hope that in the 
glorious resurrection thou 
30 mightest raise them up in 


glory. 


The Persian Rite 


and the priest says 


Let us send up praise to thy 
glorious Trinity at all times for 
ever. May Christ who was 
sacrificed for our salvation and 
who commanded us to make 
a memorial of his death and 
burial and resurrection receive 
this sacrifice at our hands by 
his grace and mercy for ever. 
Amen 

and he strikes the paten on the 
chalice three times and each time he 

says 

After thy commandment, o 
our Lord and our God repeat, 
these glorious and holy and 
lifegiving and divine mysteries 
are placed and ordered on the 
propitiatory altar until the 
coming of our Lord the second 
time from heaven: to whom 
be glory at all times for ever. 
Amen 


He orders the mysteries upon the — 
altar and covers the mysteries carefully 
with a veil. 


And going outside the sanctuary the priest lades the deacons with the 
cross and the gospels and says 


Christ our Lord account you worthy to meet him with open face. 


Amen, 


35 And they draw back the veil and the priest begins the Anthem of the 
Mysteries for the day and those within the altar repeat it 


= 





TT EE a LE aa OO Le ee ee OE eo ek OE ee ea, eae e Pees 





The Liturgy of the Nestorians 


The Anthem of the Mysteries 
{ Tune: By the care of thy will to us 


I WILL MAGNIFY THEE, 0 
GoD MY KING 


The habitation our Saviour 
entered is not that which Moses 
made of old, which the high- 
priest alone was commanded 
to enter: but he entered into 


heaven to exercise his priest- ° 


hood and prepare the kingdom 
which passeth not away. AI- 
beit he deserved not to die, 
he gave himself for us that 
we might be made righteous 
like him. Blessed is he that 
took what is ours and dwelt in 
it and made it head and lord 
and judge. O thou being that 
dwellest on high, glory be to 
thee 


MoRE THAN ALL THE DWEL- 
LINGS OF JACOB, 0 HOW 
AMIABLE ARE THY DWEL- 
LINGS, THOU LoRD oF 
HOSTS 


The habitation our Saviour 
entered efc} 


Glory be to the Father and 
to the Son and to the Holy 
Ghost 


{The habitation our Saviour 
entered etc} 


FROM EVERLASTING TO EVER- 
LASTING world without end. 
AMEN, 


269 


And the priest worships towards the 
four sides of the bema: first he wor- 
ships twice towards the east and then 
to the right, then once towards the east 


and raises himself up. And then he 5 


worships twice towards the east and 
then once to the left and then once to the 
east and behind him once 


And he says Glory be in the anthem 


of the mysteries and comes down and 


gives the peace to the people. And when 
he comes as far as the deacons, they 


10 


2c 


S) 
Cyt 


worship one towards another and he 35 


says to them 
God the Lord of all be appeased 
with your ministry, adorn you with 
all beauty and enrich you with all the 


benefits of his gift world without end 40 


5 


Io 


15 


20 


25 


30 


270 


Make the right hand of thy 
mercy, o our Lord Jesus, to 
overshadow and abide on THy 
PEOPLE AND THE SHEEP OF THY 
PASTURE. Lord, thy mercy is 
for ever on thy worshippers : 
cast not the work of thine hands 
into the hands of the evil one. 
Make true, Lord, this promise 
which thou madest to the twelve 
I AM WITH YOU UNTO THE END 
oF days. Be with us as with 
thine apostles by the help of 
thy grace and * deliver us from 
temptations and give us time 
full of peace that we may con- 
fess and worship and glorify 
thy great and holy name at all 
times 


vepeat three times from *. 


The Persian Rite 


When he comes to the door of the 
sanctuary, t.e. of the altar, he worships 
and says 


HAVING OUR HEARTS SPRINKLED 
AND CLEAN FROM AN EVIL CONSCIENCE 
may we be accounted worthy to enter 
into the holy of holies high and ex- 
alted and in purity and circumspection 
and holiness to stand before thine 
holy altar and offer to thee sPIRITUAL 
and REASONABLE SACRIFICES IN THE 


* BELIEF OF THE TRUTH 


and he proceeds 


But THOU ART GOOD AND WILT NOT 
ALWAY BE CHIDING NEITHER KEEPEST 
THOU THINE ANGER FOR EVER. TURN 
THY FACE FROM MY SINS AND PUT OUT 
ALL MY MISDEEDS in the great MULTI- 
TUDE OF THY mercifulness, Father and 
Son and Holy Ghost, for ever 

or tf he has not opportunity for this 
he says 

Our Lord Jesus Christ be with us 
all in his grace and mercy for ever. 
Amen 

[The preceding from Having our 
hearts is sometimes said after the 

anthem is finished]. 


{THE CREED) 
The priest goes up to the door of the altar and worships and stands 
and stretches forth his hands and says with a loud voice 
We believe in one God the Father almighty, maker of all 
things visible and invisible. And in one Lord Jesus Christ the 
only Son of God THE FIRSTBORN OF EVERY CREATURE, who was 
begotten of his Father before all worlds and not made, very God 
of very God, of one substance with his Father: by whom THE 
35 WORLDS WERE FRAMED and all things were created: who for us 
men and for our salvation came down from heaven and was incar- 
nate of the Holy Ghost and was made man and was conceived 
and born of the virgin Mary and suffered and was crucified in the 
days of Pontius Pilate and was buried and rose again the third 


PETE Re PTE ee 


~~. . es.” oo a 








The Liturgy of the Nestorians 271 
day according to the scriptures and ascended into heaven and 
sat down on the right hand of his Father and shall come again 
to judge the dead and the~quick. And in one Holy Ghost, THE 
SPIRIT OF TRUTH, who proceedeth from the Father, the Spirit 
the giver of life. And in one holy and apostolic catholic church: 5 
and we acknowledge one baptism for the remission of sins and 
the resurrection of our bodies and the life everlasting. Amen. 


(PREPARATION FOR THE ANAPHORA ) 


And they enter quickly and worship three times, and while the priest 
ts worshipping before the altar he says Io 
God the Lord of all be with us all in us all by his grace and mercy for ever. 
Amen 


Here the priest washes his hands [in the place of the deacon] and they make the 
sign of the cross [in the air with joined hands] towards all the [ four consecration-| 
crosses of the altar: and the deacons say the carusitha 15 
And then the priest says to the deacon who completes 
God the Lord of all strengthen thee to glorify him with his praises 


The deacons [say very slowly] 
Let us pray. Peace be 
with us 


Pray for the memorial of our 


fathers the catholici and 
bishops and of all presby- 
ters and deacons and young 
men andvirgins and ofall who 
have departed and passed 
from this world in the belief 
of the truth and of all our 
fathers and brethren, of all 
our sons and daughters and 
of all faithful and Christ- 
loving kings and of all pro- 
phets and apostles and of 
all martyrs and confessors 
of this and every place: 
that God crown them in the 
resurrection from the dead 
and give us with them a 
good hope and a portion and 


And turning his face to the altar 
and offering three mdatiniyas, at each 
matunitya he advances nearer and at 20 
the beginning of the matiiniya he begins 
and beseeches thus, whispering with his 

lips this prayer 

Glory be to thee the finder of the 
lost : glory be to thee the gatherer of 25 


-the dispersed: glory be to thee the 


bringer nigh of them that are afar off : 
glory be to thee the turner back of the 
wanderers TO THE KNOWLEDGE OF THE 
TRUTH: glory be to thee, o my Lord, 30 
who didst call me, even frail me, by 
thy grace and didst bring me nigh to 
thee by thy compassion and didst set 
me as a known member in the great 
body of thine holy catholic church that 35 
I may offer before thee this sAcRIFICE 
LIVING AND HOLY AND ACCEPTABLE 
which is a memorial of the passion 
and the death and the burial and the 
resurrection of our Lord and Saviour 40 
Jesus Christ 1n whom thou wast WELL 
PLEASED and reconciled to forgive the 
sins of all mankind 


1d 


15 


20 


Le) 
cn 


39 


& 
Ge 


40 


Dk. f; Ay 
272 


an inheritance and life in 
the kingdom of heaven 
May this offering be received 
with openness of face and 
SANCTIFIED BY THE WORD OF 
Gop AND By THE Hoty 


Guost that it be to us for’ 


help and salvation and life 
world without end in the 
kingdom of heaven by the 
grace of Christ. 


Pe Ay ea 


Tete te ; of te Bee bi al vilenne 


The Persian Rite ined 


gee de 


i hak id Asn: “ A> 


v W Viton ? 
ea, vf 9 L 


Here I inform thy love, o my lord, 
that as the priest draws near before the 
altar, just as he draws near beseeching, 
he worships until he reaches the altar, 
And then he worships and rises and 
kisses the middle and then he worships 
and rises and kisses the right horn and 
then he worships and rises and kisses 
the left horn and then he worships and 
rises and kisses the middle and the right 
side and the left side and he looks to- 
wards those on the right side while 
himself inclining on the left and wor- 

ships towards them and says 


Bless, o my Lord. My brethren, 
pray for me that this offering be 
accomplished at my hands 


and they return answer to him 


God the Lord of all strengthen thee 
to fulfil his will and receive thine 
offering and be wellpleased with thy 
sacrifice for us and for thyself and for 
the four corners of the world by the 
grace of his compassionforever. Amen 


And then he repeats 


Glory be to thee the finder of the 
lost (etc) 


worshipping and rising and kissing the 
middle and then worshipping and rising 
and kissing the right side and then 
worshipping and rising and kissing the 
left side and offering a mdatiniya and 
rising and kissing the middle and the 
right side and the left side, looking 
towards those on the left side himself 
inclining on the right and saying 


Bless, o my Lord. Pray for me, my 
brethren and my beloved, that I be 
accounted worthy to offer before our 
Lord Christ this sacrifice living and 
holy for myself and for all the body of 
the holy church by the grace of his 
compassion for ever. Amen 





: The Liturgy of the Nestortans 273 


. and they return answer to him 

God the Lord of all be wellpleased 
with thy sacrifice and receive thine 
offering which thou offerest for us | 
and for thyself by his grace and mercy 5 
for ever. Amen 

And then he says 

Glory be to thee the finder of the 
lost (etc) 
worshipping after the former order. 10 

And when the deacon says May this 
offering be received the priest worships 
towards him and says on this wise 





This offering is offered for all the 
living and the dead : may it be received 15 
: of my sinfulness before the dread tri- 
bunal of thy majesty, o our Lord, with 
openness of face 


And then the priest goes down quickly 
from the raised place and turning his 
face towards the deacon who completes 
worships towards him and says on this 

wise 


Nd» 


° 


/ Christ make true thy words and 

. receive the FRUIT OF thy LIPs and 25 
pardon the trespasses and sins of all 
them that hearken to thee 


And then he turns his face to the 
altar and offers a matiniya and kneels 
till the caruzitha is finished and whilst 30 
he kneels he repeats quietly in his heart 

this prayer beseechingly 
Cushdpa 

Yea, o our Lord and our God repeat, 
look not on the multitude of our sins 35 
and let not thy majesty abhor the 
weight of our evil deeds, but in thine 
unspeakable mercy receive this sacri- 
fice at our hands and through it give 
strength and sufficiency that thou 40 
mayest be able to pardon our many 
sins; that when thou art revealed at 
the end of the times in the manhood 


T 


te 
ie ate tie 





274 The Persian Rite 


which thou hast taken of us we may 
FIND in thy presence GRACE and MERCY 
and be accounted worthy to give praise 
with the illustrious multitudes. 
5 When the caruziitha is finished he rises and kisses the altar and repeats 
the gethantha without stretching out his hands before the altar 


And know that here he must not stretch out his hands at all because he has 
not received boldness. And at the other g¢hdanthas, then let him stretch out his 
hands because he has now received boldness, and at each gehantha he worships 

10 before the altar at the beginning and at the end. And his position shall be about 
a cubit distant from the altar and the space between his hands of like measure, 
and he shall bow his head to his knees. At the end of every g¢hantha he shall 

worship and kiss the middle of the altar 


Then he offers the Kuddasha of the blessed apostles mar Addai and mar Mari 

15 who made disciples of the east. And with it they consecrate from the Sabbath 
of the Resurrection till the Annunciation and on memorials of the Departed and 
on memorials of the Saints and on ordinary days 


And the priest says 


Bless, o my Lord: bless, o my Lord: bless, o my Lord 
20 My brethren, pray for me 


and they answer 


Christ hear thy prayers: Christ receive thine offering: Christ 
illuminate thy priesthood in the kingdom of heaven and be well- 
pleased with this sacrifice which thou offerest for thyself and for 

25 us and for all the whole world that looketh for and expecteth his 
grace and his mercy for ever 
And the priest repeats the first g¢hantha of the apostles in a low voice 
We confess, o my Lord, the overflowing riches of thy grace 
towards us zepeat, in that albeit we are sinners and of no account 
30 thou hast accounted us worthy by reason of the multitude of thy 
mercies to administer the holy mysteries of the body and blood 
of thy Christ, asking for the help which is of thee for the 
strengthening of our souls * that with entire love and BELIEF OF 
THE TRUTH we may administer thy gift to us 
35 (repeat the beginning and the end of each gehantha) 
Kaniina 
and that we may raise to thee praise and honour and confession 
and worship now and ever and world without end 
he crosses himself and the people answer 


40 Amen. 





Oe ee ae 


i Se 


3 
. 
4 
J 
. 
2 





Lhe Liturgy of the Nestorians 275 


(THE DIPTYCHS) 
Aid the priest proceeds 
Peace be with you 
and they answer 
And with thee and with thy spirit 5 


Furthermore I write the diptychs, that ts the book of the living and the dead, 
which they read at the time of the mysteries before the door of the altar on 
feasts of our Lord and on sundays 


First he that is on the right hand begins and gays 
Let us pray. Peace be with us 10 


Let us pray and beseech of God the Lord of all for the peace 
of the holy catholic church here and in every country 

Let us pray also for the welfare of our holy fathers mar V 
catholicus and patriarch and mar JN bishop and metropolitan 

Let us pray also for our fathers the bishops who are in this life 15 

Let us pray also for the presbyters and deacons and subdeacons 
and readers and monks and laymen, the faithful, men and 
women, young men and maidens, orphans and widows, who 
walk in this world with a good name and in seemly con- 
versation. Amen 20 

Let us pray for the peace of kings and governors of this world | 

Let us pray also for those who are in affliction and persecution 
for the sake of God 

Let us pray also for the peace of the holy catholic church in all 


the world. Amen 25 
[and the people answer 


Amen | 


That God in his compassion visit all divisions of it with those 
things which help soul and body by his grace and mercy 


world without end 30 
[and they answer| 


Amen. 
He proceeds and recites the book of the dead 
Let us pray. Peace be with us 
Let us pray and beseech God the Lord of all 35 
That this oblation be accepted for all the just and righteous 
fathers who were wellpleasing in his sight {let us pray] 
T. 2 


276 The Persian Rite 
Also for the memorial of Adam and Abel and Seth and Enosh 
and Noah and Shem and all the just let us pray 
And of Abraham and Isaac and Jacob and Joseph and all the 
faithful [let us pray] 
5 And of Melchisedek and Aaron and Zacharias and all priests 
let us pray 
And of Moses and Samuel and David and Nathan and all 
prophets [let us pray] 
And for the memorial of mart Maryam the holy virgin who bare 
10 Christ our Lord and our Saviour 
And of mar John the baptist the herald of Christ our Saviour 
And of Peter and Paul and Matthew and Mark and Luke and 
John and of all the apostles and of mar Addai and mar 
Mari the apostles who were the converters of this eastern 
15 region 
And of Stephen the firstborn of the martyrs and of all confessors 
And for the memorial of Simon and Shahddst and Bearba‘sh- 
min and Babhay and Abha and Ishu‘yabh catholici and 


martyrs 

20 And of 
Papa Sabhrishu Sergius Elijah 
Abhris Gregory Enosh Barcoma 
Abraham Ishuyabh John ‘Abhdishu 
James Maremmih  Joannes Ishu‘yabh 

25 Achadhe’abhuy George John Elijah 
Tumare¢a John Abraham Yabh’alaha 
Shakhlipha Chenanishu Immanuel Sabhrishu 
Qayiima Celibhazekha Israel Makhikha 
Isaac Pithyon ‘Abhdishu Dencha 

30 Achi Abha Mari Yabh’alaha 
Yabh’alaha James Joannes Timothy 
Dadhishu Chenanishu John Dencha 
Aqaq Timothy Ishu‘yabh Elijah 
Babhay Ishu‘barnon = Elijah Simon 

35 Silas George John 
Paulus Sabhrishu Sabhrishu 
Samuel Abraham ‘Abhdishu 
‘Abhdishu Theodosius Makhikha 


POT e485 Ry 


The Liturgy of the Nestorians 277 


catholici patriarchs who have departed, from this eastern 
region < 

Also for the memorial of our holy fathers the cccxviij bishops 
who were assembled at the city of Nicaea for the raising 
up of the true faith 


Also for the memorial of 


Salmith Shabhta Acha Yabh’alaha 
Adhona Simon Maran‘ammih Hurmizd 
Joseph Qashisha Ishu‘yabh John 
‘Abhdishu Chanana Nestorius Elijah 
Daniel Abraham -‘Abhdishu Titus 
Barchadhbe- Jonadab Isaac Joseph 
shabba Paulus John ‘Abhdishu 
Daniel Ishu‘yabh Luke Simon 
Shimbaitih George Israel Gabriel 
Bata Sergius George George 
Chabhibha Jonah ~ Ishu‘yabh Chenanishu 
Daniel Stephen Gabriel Abraham 
Job Samuel Elijah Elijah 
Joseph Simon ‘Abhdishu 
Babhay John Gabriel 


bishops and metropolitans who have departed from this 


country 


[Also for the memorial of our holy fathers 


Mar James George Cyprian Sabhrishu 
Enlash Elijah John. John 
Abraham Paulus Thomas Berikhishu 
Ith’alaha Simon ‘Aqebhshema Ishu‘yabh 
Barnay Gabriel Joannes Yahb’alaha 
Elisha Gregory Cyprian Elijah 
Hosea Achadheabhu Abraham George 
Mar Sergius Qéasha John Ishu‘yabh 
Abraham George Qaytima Sabhrishu 
Hurmizd Sahduy Bukhtishu John 

Paul Qamishu Abraham Immanuel 
Barcoma Sabhrishu Moses ‘Abhdishu 
Hosea Rozbayhan Chenanishu  Ishu‘yabh 


20 


25 


30 


35 


278 


John 
‘Abhdishu 
Ishu‘zekha 


The Persian Rite 


‘Abhdishu 


Gabriel 


‘Abhdishu 


Michael 


‘Abhdishu 
Yabh’alaha 


Ishu‘yabh 


bishops metropolitan who have departed from the second 
5 province of the holy city of Cubha] 


Also of our fathers 


Achuhd®’emmih Shibhchale’ala- Mark 


Moses 

Yazdaphnih 
10 Marabha 

Mari 

Ishu‘yabh 

Sabhrishu 

Shimbaitih 
15 Kelilishu 


ha 
Ephraim 
Maranzekha 
Chenanishu 
Cyriac 
Chis’alaha 
Chabhibha 
John 


Ishu‘zekha 
‘Abhdishu 
Abraham 
John 
Cyriac 
George 
‘Abhdishu 
Makhikha 


Chenanishu 
Abraham 
Nestorius 
Ishu‘yabh 
Chenanishu 


bishops who have departed from this country 


[Also for the memorial of our holy fathers 


Elidorus of 
Wasa 

20 Barcoma 
Isaac 
‘Abhdishu 
Israel 
Simon 

25 Chayay 
Benjamin 
Elijah 
James 
‘Aqebh’alaha 

30 Daniel 
John 


Ishu‘yabh Cyriac 
Daniel John 
Paulus Chakhima 
John John 
Maritha Qayitima 
Bardayra Simon 
Babhay Immanuel 
Achuhde’emmih Sabhrishu - 
Sahda ‘Abhdishu 
James Ishu 
Sabhrishu George 
Sasan John 
Bar‘itta Ishu‘yabh 
Thomas Sabhrishu. 


‘Abhdishu 
John 
Ishu‘yabh 
Joannes 
Elijah 
‘Abhdishu 
Chéenanishu 
Sabhrishu 
John 
Michael 
Joseph 
John 


bishops who have departed from this holy see] 


Also for the memorial of Shibhchaleishu bishop and metro- 
politan [and martyr] who converted the Galayi and the 


35 Daylimayi 


The Liturgy of the Nestorians 279 


Also for the memorial of 


Ignatius Meletius _Basilius Theodorus 
Polycarpus __ Flavianus Gregorius Nestorius 
Athanasius Ambrosius Diodorus Alexander 
Eustathius Gregorius Joannes Meletius 5 


bishops and doctors 


And of Yulyani and Ephraim and Narsay and Abraham and 
John and Michael presbyters and doctors 

And for the memorial of the man of God and son of man, 
in whom grace was victorious in signs and wonders, our 10 
blessed father mar Gabriel, witnessed to for holiness and 
famous for strength and marvellous in deeds, the founder 
of the High Monastery and its holy school the mother of 
virtues 

And for the memorial of our blessed father mar Abraham 15 
the interpreter of the divine scriptures and of Piyodn 
and Moses and James and Ishurachmih presbyters and 


doctors 

And of 
Paul Evagrius Barqisri Elijah 90 
Antony [ Michael} Mar Babhay Ukhama 
Macarius Marogin John Barsahdi 
Arsenius James Rabban Hur- Sabhrishu 
Marcus John mizd Daniel 
Abraham Abraham [Mar Acha = Sabhrishu 25 
Qiyori Michael John the Andrew] 
John Elijah weeper 


hermits and strangers who were famous for comely and 
edifying conversation 


And for the memorial of the illustrious athletes and glorious 30 


anchorets | 

Mar Isaac Mar Acha Jonah Gabhrina 

Mar Dencha Mar John Phenix 

Pithyon Mar Abhtin Ananias 

Dumiastyanus Abha Ba‘uth 35 


and all their just and righteous companions. 


280 The Persian Rite 


Also for the memorial of our holy fathers 


Mar Kiidhaway Mar ‘Abhda Diodorus Sergius Diidha 
Mar Abha Theodorus  Sapor John 


strangers and religious who walked in angelic conver- 
5 sation 


Also for the memorial of the illustrious among saints and 
marvellous among weepers and great among religious and 
instructed among athletes and renowned in deeds mar 
rabban Bar‘itta the sun of the saints and of Chanahishu 

10 his faithful sister 


And of 
Mar Sergius George Pithyon Ishu‘sabhran 
Bacchus Cyriac Mar Sabha Yutichana 


and the poor woman and her two sons, famous martyrs 


15 And for the memorial of 
Mar Sabhr- John sonof Mar Shibhcha- Rabban Jo- 


ishu the seers lemaran seph 
Mar Chenan- Mar‘anammih Rabban Pran- Abraham 
ishu of Zin Sl 
20 and all their companions, founders of the godly congre- 


gation of the monastery of Bith Qiqa 


Also for the memorial of the holy martyrs and instructed 
athletes the sons of Gregory who are laid in this blessed 
village 

25 Also for the memorial of mar John Daylomaya who built 
two monasteries of the Syrians 

Also for the memorial of the illustrious among saints and 
renowned in deeds and marvellous among confessors mar 
George the holy martyr in whose name was built an holy 

30 church ; 

Also for the memorial of rabban Sabha and the sons of Shemini 
who are laid in this blessed village 

Also for the memorial of mar John the holy martyr witnessed 
to by his good deeds of holiness and of rabban Joseph 

35 his brother who are laid in this village 
[And for the memorial] of Constantine the victorious king and 


The Liturgy of the Nestorians 281 


of Helena his faithful mother and of Constantine and 
Constans and Jovian and Theodosius and Becay and 
Naaman and Morigi victorious kings 

Also for the memorial of the martyrs and renowned among 
athletes the raisers up of monasteries and churches and 5 
givers of gifts and alms, the sustainers of orphans and 
widows, the amir Matthew and amir Mas‘dd bey who were 
killed by the people of the Ishmaelites and laid in this 
village ; 

Also for the memorial of the illustrious among athletes and 
providers of churches and monasteries, generous in alms, 
guardians of orphans and widows the amir Matthew and 
amir Hassan and amir Nijmaldin who departed in this 
village 

Also for the memorial of all faithful and Christloving kings 15 

Also for the memorial of Aaron head of the scribes who gave 
alms and did good deeds in the holy church 

Also for presbyters and deacons and scholars who have de- 
parted from this church 

And of all them that in a true faith departed from this world of 20 
whom our Lord [alone] knoweth the names, that Elohim 
crown them in the resurrection of the dead. [Amen 


Loma! 


fe) 


And the people answer) 


And our Lord make us all to partake with them in his 
grace and mercy for ever. Amen. 25 


{<THE KISS OF PEACE) 


The deacon says 
Give the Peace one to another in the love of Christ 
They give the peace one to another and say 


And for all catholici and bishops and presbyters and deacons 30 
and the whole company who have departed from the congrega- 
tion of the church and for the life and peace of the world: 
for THE CROWN OF THE YEAR that it be BLESSED and completed 
by TtHy GoopnEss: for every child of the church who is worthy 
to receive this offering which is before thee and for all thy 35 


Io 


15 


20 


25 


35 


282 


The Persian Rite 


servants and thine handmaidens who stand before thee at this 
time: for all of them and for all of us be this offering accepted 


for ever. 


Amen 


and they make the procession of the peace. 


{ANAPHORA) 


And the deacon says 


Let us all confess and make 
request and beseech the 
Lord in purity and groan- 
ing. Stand ye fairly and 
behold those things that are 
done in the fearful mysteries 
which are being hallowed. 
The priest hath drawn nigh 
to pray that by his mediation 
PEACE may BE MULTIPLIED 
UNTO you. Cast down your 
eyes and stretch forth your 
thoughts to heaven 

Watchfully and diligently make 
request and beseech at this 
time and let no man dare 


to speak. Whoso prayeth — 


let him pray in his heart. 
And in silence and fear stand 
ye and pray. Peace be with 
us. | 


And the priest says this cushapa quietly 
Cushapa 

O Lord God of hosts repeat, aid my 
weakness by thy mercy and by the 
help of thy grace account me worthy 
to offer before thee this living and 
holy sacrifice for the help of the whole 
body and for the praise of thy glorious 
Trinity, o Father and Son and Holy 
Ghost, for ever 


And the priest rises and lifts the 
veil from the mysteries and folds it 
round about the chalice and paten and 

says 


Forasmuch as thou hast by thy grace, 
o my Lord, accounted me worthy of 
thy body and thy blood, even soaccount 
me worthy of BoLpNEss before thee 
IN THE DAY OF JUDGEMENT. Amen. 


The prayer of the incense 


O our Lord and our God, may the pleasant savour which 
30 we offer thee before thine holy altar within thy glorious temple 
be acceptable unto thee and may it be for the joy of thine 
holy name and for the pardon of thy servants and of thy flock, 
o Father and Son and Holy Ghost, for ever. 


The priest says to the deacon 


Christ strengthen thee to do his will continually. 





Sr ST TPE ea 


The Liturgy of the Nestortans 283 


{THE THANKSGIVING) 
And h® proceeds 
~ Kaniina 
THE gtace oF ouR Lorp JEsus CHRIST AND THE LOVE OF 
Gop the Father, AND THE FELLOWSHIP OF THE HoLy GHOST 5 
be WITH us ALL now and ever and world without end 
he signs the mysteries and they answer 
Amen 
and he proceeds 
Lift up your minds 10 
and they answer | 
Unto thee, o Gop or ABRAHAM AND oF ISAAC AND OF ISRAEL, 
o glorious king 
and he proceeds 
The offering is being offered unto God the Lord of all 15 
and they answer 
It is fit and right 
(and he raises his hands in every kaniina in which now does not occur) 
and the deacon says 
- Peace be with us 20 


And the priest kneels and prays secretly and says this cushapa quietly 
Cushapa 


O Lord Lord, give us openness of face before thee that with the boldness 
which is of thee we may accomplish this LlvING AND HOLY SERVICE WITH OUR 
CONSCIENCES CLEAN FROM all Evit and bitterness, and sow in us love and peace 25 
and concord ONE TOWARDS ANOTHER AND TOWARDS ALL MEN 


And he rises and kisses the altar. And it must also be made known that 
at the beginning and the end of every gthantha he makes a matuniya and kisses 
the altar. And the priest proceeds stretching out his hands in due order and 

saying this g¢hantha 30 
Gehantha 

Worthy of praise from every mouth repeat and of confession 
frem every tongue and of worship and exaltation from every 
creature is the adorable and glorious name of thy glorious Trinity, 

o Father and Son and Holy Ghost, who didst create the world 35 
by thy grace and its inhabiters by thy mercifulness and didst save 
mankind by thy compassion and give great grace unto mortals. 





284 The Persian Rite 


Thy majesty, o my Lord, THousanp THOUSANDS of those on 
high bow down and worship AND TEN THOUSAND TIMES TEN 
THOUSAND holy ances and hosts of spiritual beings, MINISTERS 
of FIRE and spirit, praise thy name * with holy cherubin and 
5 Spiritual seraphin offering worship to thy sovereignty 
Kaniina 
shouting and praising without ceasing and cRYING ONE To 


ANOTHER AND SAYING 
and they answer 


10 HoLy HOLY HOLY Lorp Gop oF HOSTS 


heaven and EARTH are FULL OF HIS PRAISES and of the 
nature of his being and of the excellency of his 
glorious splendour 


Hosanna in the highest and HosANNA TO THE SON oF Davip 


15 BLESSED IS HE THAT came and COMETH IN THE NAME OF 
THE Lorp 
HosANNA IN THE HIGHEST 
and each time they shout wory the priest makes a matiiniya before the altar 
And he kneels and says this cushapa 
ad Cushapa 


Hoty HoLy HOLY Lorp Gop oF Hosts: heaven and EARTH are FULL OF 
his praises and of the nature of his being and of the excellency of his 
glorious splendour: even as I FILL HEAVEN AND EARTH, SAITH THE Lorp. 
Hoty art thou, God THE FatHer of truth, of wHoM EVERY FATHERHOOD IN 

25 HEAVEN AND EARTH IS NAMED: HOLY art thou, eternal Son, By WHOM ALL 
THINGS WERE MADE: HOLy art thou, Holy Ghost, being by whom all things 
are sanctified. Woe is me! Wor 1s mE! For I aM UNDONE, BECAUSE I AM 
A MAN OF UNCLEAN LIPS AND I DWELL IN THE MIDST OF A PEOPLE OF UNCLEAN 
LIPS AND MINE EYES HAVE SEEN THE LorD oF Hosts. How DREADFUL IS 

30 THIS PLACE, for this day I HAVE sEEN the Lord face to face, and THIS Is 
NONE OTHER THAN THE HOUSE OF GOD AND THIS IS THE GATE OF HEAVEN. 
*And now, o Lord, let thy grace be upon us repeat and purge our unclean- 
ness and sanctify our lips and mingle, o my Lord, the voices of our feeble- 
ness with the hallowing of the seraphin and the halleluiahs of the angels. 

35 Praise be to thy mercies who hast made creatures of dust partakers with 
spiritual beings S 

And he rises and says 


Bless, o my Lord: bless, o my Lord: bless, o my Lord 


My brethren, pray for me 
40 and he repeats this gehantha quietly 


e3.% 


The Liturgy of the Nestorians 285 


Gehantha 

And with these heavenly hosts we give thanks to thee, o my 
Lord +epeat, even we thy servants weak and frail and miserable, 
for that thou hast given us great grace past recompense in that 
thou didst put on our manhood that thou mightest quicken it 5 
by thy godhead, and hast exalted our low estate and restored 
our fall and raised our mortality and forgiven our trespasses 
and justified our sinfulness and enlightened our knowledge 
*and, o our Lord and our God, hast condemned our enemies 
and granted victory to the weakness of our frail nature in the 10 
overflowing mercies of thy grace 


[Our Lorp Jesus THE.SAME NIGHT IN WHICH HE WAS 
DELIVERED UP TOOK BREAD AND BLESSED AND BRAKE IT AND 
SAID TAKE, EAT: THIS IS MY BODY WHICH IS BROKEN FOR 
YOU: THIS DO IN REMEMBRANCE OF ME. AFTER THE SAME 
MANNER ALSO HE TOOK THE CUP WHEN HE HAD SUPPED, 
SAYING ‘THIS CUP IS THE NEW TESTAMENT IN MY BLOOD: THIS 
DO YE, AS OFT AS YE DRINK IT, IN REMEMBRANCE OF ME 

or read it as in the other kuddashé | 
Kaniina 20 
And for all thine helps and graces towards us let us raise to thee 
praise and honour and confession and worship now and ever 
and world without end 


— 


5 


and he signs the mysteries and they answer 
Amen. 25 


{THE INTERCESSION) 
And the deacon says 


Pray in your minds. Peace be with us 
And the priest proceeds to this cushapa kneeling and saying in his heart 
Cushapa 30 
O Lord God of hosts, accept this offering for all the holy catholic church and 
for all the just and righteous fathers who have been wellpleasing in thy sight 
and for all the prophets and the apostles and for all the martyrs and confessors 


. and for all mourners and distressed and for all the needy and tormented and 
for all the sick and afflicted and for all the departed who have been severed 35 | 


and have gone forth from amongst us and for this people that looketh for 
and awaiteth thy mercies *and for my frailty and misery and poverty repeat. 
Yea, o our Lorp and our Gop, AFTER THY MERCIES AND THE MULTITUDE 





286 The Persian Rite 


OF THY GOODNESSES deal thou with thy people and with my misery and 
NOT AFTER MY SINS and transgressions, but that I and these may be accounted 
worthy of the pardon of offences and the remission of sins through this holy 
body which we are receiving IN THE BELIEF OF THE TRUTH by the grace which 
5 is of thee. Amen*, 
And he rises and says 


Bless, o my Lord: bless, o my Lord: bless, o my Lord 


My brethren, pray for me 
and he proceeds and repeats this g¢hantha quietly 


ae) Gehantha 


Do thou, o my Lord, in thy many and unspeakable mercies 
repeat Make a good and acceptable memorial for all the just and 
righteous fathers who have been wellpleasing in thy sight, in 


® Cushapa of the departed [which ts used at memorials of the departed instead 
15 of or in addition to the foregoing'| . 


I worship thy grace, o my Lord, and I confess thy mercifulness, in that 
though I be unworthy by reason of my sins, thou hast brought me nigh unto 
thee in thy compassion and hast appointed me a minister and mediator of these 
glorious and holy mysteries, desiring of thee and beseeching thy sovereignty 

20 that they be for the tranquillity and peace of the world and for the preservation 
of thine holy church and for the increase of the true faith and for the exaltation 
of the righteous and for the pardon of sinners and for the acceptance of the 
penitent and for the return of them that are afar off and for the encouragement 
of the weak and for the refreshing of the tormented and for the comforting of 

25 the afflicted and for the healing of the sick and for the support of the poor and 
for a good memorial of the departed, and do thou to all of us, o my Lord, such 
things as help and are wellpleasing to thy sovereignty. *Yea, o Lord God of 
hosts vepeat, may this offering be accepted in the heights above from my hands, 
sinner and offender that I am, like the offering of Abel in the plain and of Noah 

30 in the ark and of Abraham in the sacrifice of his son and of Elijah on mount 
Horeb and of the widow in the treasury and of the apostles in the upper room, 
and with the offering of the just and righteous fathers who from one generation 
to another have made their offering. Yea, our Lord and our God, may this 
offering be accepted for all the holy catholic church that it be established and 

35 kept immovable, and for priests and kings and rulers that they be established 
in the tranquillity of the churches and in the peace of their borders, and for the 
poor and needy and tormented and for the mourners and distressed and 
afflicted, and for all the departed who have been severed and have gone forth 
from among us, and for all those who stand before thine holy altar and make 

40 petition through my sinfulness: grant their requests, pardon their offences 
and blot out their sins. And for this land and them that dwell therein, and 
for this village and the inhabiters thereof: compass it,o my Lord, with a strong 
wall and turn away from it in thy grace hail and famine and death and THE 
LOCUST AND THE CANKERWORM AND THE CATERPILLER and let not the spoiler 

45 have power over us and LET NOT THEM THAT HATE US REJOICE OVER us: and 
for Vand M 


and he names the cause and the matter, kneeling before the altar: and every 
cause of his own or of others he here brings before God. 


The Liturgy of the Nestorians 287 


the commemoration of the body and blood of thy Christ 
which we offer unto thee on thy pure and holy altar as thou 
hast taught us, and grant us thy tranquillity and thy peace all 
the days of the world. *Yea, o our Lord and our God, grant 
us thy tranquillity and thy peace all the days of the world repeat 5 
THAT ALL THE INHABITANTS OF THE EARTH MAY KNOW THEE 
THAT THOU ART THE ONLY TRUE Gop the Father and that 
THOU HAST sENT our Lord Jesus Curist thy Son and thy 
BELOVED. And he our Lord and our God came and in his 
lifegiving gospel taught us all the purity and holiness of the to 
prophets and the apostles and the martyrs and the confessors 
and the bishops and the doctors and the presbyters and the 
deacons and all the children of the holy catholic church, 
even them that have been signed with the living sign of holy 
baptism 1g 
and when he says them that have been signed let him sign the throne from 
below upwards and from right to left, inclining the while. 


{THE INVOCATION) 
And here he strikes his face with his hands 


And we also, o my Lord repeat three times, thy weak and frail and 20 
miserable servants who ARE GATHERED TOGETHER IN thy NAME, 
both stand before thee at this time and have received the example 
which is from thee delivered unto us, rejoicing and praising and 
exalting and commemorating and celebrating this great and 
fearful and holy and lifegiving and divine mystery of the passion 
and the death and the burial and the resurrection of our Lord 
our Saviour Jesus Christ 

The deacon says The priest rises and elevates his hands 
In silence and awe stand ye and says 
and pray. Peacebewithus.s AND MAY THERE COME, 30 
/ O MY LORD, thine Holy 
Spirit and rest upon this offering of thy servants and bless it 
and hallow it that it be to us, o my Lord, for the pardon of 
offences and the remission of sins and for the great hope of 
resurrection from the dead and for new life in the kingdom of 35 
heaven with all those who have been wellpleasing in thy sight. 
And for all this GREAT AND MARVELLOUS dispensation towards 


iS) 
ur 


288 The Persian Rite 


us * we will give thee thanks and praise thee without ceasing in 
thy cHURCH redeemed BY THE PRECIOUS BLOOD oF thy CurIsT, 
with unclosed mouths and OPEN FACES 
Kaniina 
5 lifting up praise and honour and confession and worship to thy 
living and holy and lifegiving name now and ever and world 


without end 
and he signs the mysteries and they answer 


Amen 


10 [The veil is closed| and he makes a matiniya before the altar, but let him 
not kneel 
and he proceeds 
O Christ the peace of those above and the great tranquillity of 
those below, grant, o my Lord, that thy tranquillity and peace 
15 may abide on the four corners of the world and especially 
within thine holy catholic church, and grant peace to the priest- 
hood with the realm AND MAKE WARS TO CEASE IN ALL THE 
WORLD and SCATTER THE divided PEOPLES THAT DELIGHT IN 
WAR, THAT WE MAY LEAD A QUIET AND PEACEABLE LIFE IN ALL 


20 sobriety AND GODLINESS 
And he proceeds 


I THANK THEE, 0 FATHER, LORD OF HEAVEN AND EARTH, 

o Father and Son and Holy Ghost, that though I be a sinner 
and weak yet by reason of the multitude of thy mercifulness thou 

25 hast in thy grace accounted me worthy to offer before thee these 
fearful and holy and lifegiving and divine mysteries of the body 
and blood of thy Christ that I may minister to THY PEOPLE AND 
SHEEP OF THY PASTURE the pardon of their offences and the 
remission of their sins and the salvation of their souls and the 
30 reconciliation of the whole world and the tranquillity and peace 


of all the churches ’ 
He proceeds 


HAVE MERCY UPON ME, 0 GOD, AFTER THY GREAT GOODNESS 
O king Christ, have mercy upon me 
35 ACCORDING TO THE MULTITUDE OF THY MERCIES DO AWAY 
MINE OFFENCES 
O king Christ, glory to thy name 
{and in like manner alternately to the end of Ps. i) 





— os 


The Liturgy of the Nestorians 289 


Unto THEE Lirt I UP MINE EYES, 0 THOU THAT DWELLEST IN 
THE HEAVENS 
{and the rest of Ps. cxxiii 1-3 a) 
I WILL WASH MY HANDS IN INNOCENCY, 0 LoRD, AND SO WILL 
I Go TO THINE ALTAR 5 
[and he goes a second time into the place of the deacon and washes his hands] 
Prayer of incense 
May our prayer and our petition be pleasant unto thee, o our 
Lord and our God, and may the smoke of our pleasant censer 
refresh thee like the censer of Aaron the priest in the tabernacle. 10 
And renew our souls with our bodies and be reconciled to thy 
creation for thy many mercies’ sake, 0 creator of pleasant roots 
and sweet spices, Lord of all, Father and Son and Holy Ghost, 
for ever. Amen. 


{THE FRACTION AND CONSIGNATION ) 15 
The order of the signing and the breaking 
And he begins the order of signing and breaking and draws near with his 
hands outstretched and not folded as illiterate men do and he censes his hands 
and his face saying 

*Sweeten, o our Lord and our God, the savour of our 20 
uncleanness and our corruption with the sweet odour of the 
pleasantness of thy love and purify us therewith from the 
defilements of sin, o thou good shepherd, who wentest forth 
to seek us and didst find us when we were lost and willest our 

return. Pardon me mine offences and my sins, those I know 23 


and those I know not, in thy grace and thy mercies repeat three 


times 
and say 


Bless, o my Lord: bless, o my Lord: bless, o my Lord 

* The mercifulness of thy grace, o our Lord and our God, 30 
bringeth us nigh unto these glorious and holy and lifegiving 
and divine mysteries albeit we are unworthy repeat three times 

and the deacon answers him 

In truth, o my Lord, we are not worthy. Have pity on us, 

o my Lord, for that we are not worthy for our frailty by reason 35 
of our many sins 


Each time after he says The mercifulness of he folds his hands on his 
breast in the form of a cross and kisses the middle of the altar and also the 
right side and the left side 
U 


290 


[The deacons begin 
SEE THAT IT IS I MYSELF 


I am the bread which came 
down from on high, said our 
5 Saviour in the mysteries to his 
disciples. _Whoso hath love 
approacheth and receiveth it 
and liveth for ever in me and 
inheriteth the kingdom 


10 Glory be to the Father and 
to the Son and to the 
Holy Ghost 

The cherubin and seraphin 
and archangels in fear and 

15 trembling stand before the 

altar and gaze at the priest 
breaking and dividing the body 
of Christ for the pardon of 
trespasses 


20 FROM EVERLASTING TO EVER- 


LASTING world without end 
O thou who in mercy dost 
open the door to the penitent 
and callest sinners to come to 
25 thee, open to us, o my Lord, 
the door of thy mercies and let 
us enter by it and sing praise 
to thee by night and by day]. 


30 


The Persian Rite 


And the priest takes the uppermost 
biichra which is in the middle of the paten 
in both his hands which must not then be 

JSolded and looks upwards and says 

Praise to thine holy name, o our 
Lord Jesus Christ, and worship to 
thy sovereignty at all times for ever, 
Amen 

For thou art THE LivinG and life- 
giving BREAD WHICH CAME DOWN FROM 
HEAVEN and giveth Lire to the whole 
WORLD and they wuo Eat of it DIE 
not and they who receive it are saved 
and pardoned in it and live in it for 
ever, Amen 

and they answer 
Amen _ 

And he kisses the biichra in the form 
of a cross, not bringing it to his lips, 
but figuratively, above and below and 

right and left, and says 

Glory be to thee, o my Lord three 
times, FOR thine UNSPEAKABLE GIFT 
towards us for ever. Amen 

and they answer 
Amen 
He holds the bichra firmly with both 
hands and says 


We draw nigh, o my Lord, 
in the true faith of thy name 
to these holy mysteries and by 
thy compassion we break and 
by thy mercifulness we sign 
the body and the blood of our 
Saviour our Lord Jesus Christ: 
in the name of the Father and 
of the Son and of the Holy 
Ghost for ever 

and they answer 
Amen 


While naming the Trinity he breaks 
the biichra that is in his hands attentively 


nt te a ee 


<2 aay 


The Liturgy of the Nestorians 291 


into two halves, And some here sign 
the perista with their thumb at the time of 
breaking: but do thou beware of such 
an audacity, for that it is not necessary 
here to sign but only to break in the 5 
name of the Trinity, holding them in 
both hands. And he puts the half which 

ts in his left hand in tts place, not in its 
Sormer position but arranging the broken 
side towards the chalice. And with the 10 
half in hts right hand he signs the blood 

in the chalice from east to west and from 
north to south, dipping a third part of 
the half which ts in his hand into the 
chalice: that is (he dips) a third part of 15 
both the portions. And he signs the 
chalice with that half of the bichra and 
not with the upper side and its edge, as 
others are wont to do, but with the part 
where it is broken while the front of the 20 
half ts towards {the chalice). And he 
says while making the sign of the cross 

Jrom east to west 


The precious blood is signed 
with the lifegiving body of our 25 
Lord Jesus Christ: in the 
name of the Father and of the 
Son and of the Holy Ghost 
for ever 
this while signing from east to west 30 
towards him: and at the Holy Ghost 
he signs from north to south towards the 
paten. And so he signs the body in the 
paten in like manner and with the same 

half which ts in his hand saying 35 

The holy body is signed 
with the propitiatory blood of 
our Lord Jesus Christ: in the 
name of the Father and of the 
Son and of the Holy Ghost 4° 


' for ever 


and they answer 
Amen 


we 


20 


45 


3° 


35 


40 


45 


292 


The Persian Rite 


And he holds both the halves in his 
two hands and joins them together as if 
they had not been broken: and let his 
Sorefingers {and thumbs) encircle the 

halves like a wheel: and he says 

These glorious and holy and life- 
giving and divine mysteries have been 
set apart and consecrated and perfected 
and fulfilled and united and commingled 
and attached and sealed one to the 
otherin the adorable and glorious name 
of the glorious Trinity the Father and 
the Son and the Holy Ghost, that they 
may be to us, o my Lord, for the pardon 
of offences and the forgiveness of sins 
and the great hope of the resurrection 
from the dead and for new life in the 
kingdom of heaven, to us and to the 


holy church of Christ our Lord here - 


and in every place now and ever and 
world without end 


and at now he cleaves a cleft with his 
thumb at the part which was dipped in 
the blood, and then he puts the halves 
on the paten one over the other cross- 
wise so that the broken part of the lower 
one which was held in his left hand looks 
towards the chalice, and the broken part 
of the upper one which was held in his 
right hand looks towards the west to- 
wards the priest, so that the cleft in it 
looks towards the chalice. 

And he wipes his hands well and 
signs Jamself between his eyes with his 
thumb with the sign of the cross and 
also the deacons around him and says 

Christ accept thy ministry: Christ 
illumine thy face: Christ keep thy 
life : Christ nourish thy youth. 

Let him unwrap the veil which ts 
Jolded round about the paten and chalice 
and say 

Glory be to thee, o our Lord Jesus 
Christ, for that though I be unworthy 
thou hast in thy grace appointed me 


The Liturgy of the Nestorians 293 


a minister and a mediator of thy 
glorious and holy and lifegiving and 
divine mysteries. By the grace of 
thy compassion account me worthy 
of the pardon of offences and the 
forgiveness of sins 
and then . 

Glory be to thee, o God: glory be 
to thee, o eternal Son: glory be to 
thee, o Holy Ghost, who. sanctifiest 10 
all, for ever 

and they answer 


on 


Amen. 


{<THE BLESSING) 


And he kisses the altar in the midst and proclaims like one making an 15 
announcement and says 


THE grace oF ouR Lorp Jesus CHRIST AND THE LOVE OF 
Gop the Father AND THE FELLOWSHIP OF THE Hoty GHOST BE 
WITH uS ALL now and ever and world without end 

and they answer 20 
AMEN 


And he signs himself lifting his hands a little upwards on either side, because this 
signing is received on behalf of the people although he makes it on his own person. 


[Zhe veil ts opened]. 


<THE COMMINUTION > 25 


And the deacon proclaims 


Let us all with awe and rever- 
ence draw nigh to the mys- 
teries of the precious body 
and blood of our Saviour, 
With a PURE HEART AND 
FAITH UNFEIGNED let us re- 
member his passion and 
consider his resurrection: 
for for our sakes the only- 
begotten of God took of 
mankind a mortal body and 
a reasonable and intelligent 


The priest whispers in his heart and 
says 
BLESSED ART THOU, 0 Lorp Gop oF 
OUR FATHERS, AND GLORIOUS IS THY 
NAME FOR EVER: FOR THOU HAST NOT 30 
DEALT WITH US AFTER OUR SINS but in 
THE MULTITUDE OF THY MERCIES thou 
hast delivered US FROM THE POWER OF 
DARKNESS AND HAST bidden US TO THE 
KINGDOM OF thy DEAR Son our Lord 35 
Jesus Christ 
While this is being said the priest 
breaks the body and then dips a coal 
Jor the children. 


40 


294 The Persian Rite 


and immortal soul and by 
his lifegiving laws and his 
holy commandments hath 
brought us nigh from error 
5 TO THE KNOWLEDGE OF THE 
TRUTH, and after all his 
dispensation for us he THE 
FIRSTFRUITS of our nature 
was lifted up on the cross 
1o and rose from the dead and 
was taken up into heaven. 
He hath delivered to us his 
holy mysteries that in them 
we might commemorate all 
15 his grace towards us. Let 
us then with overflowing 
love and with an humble will 
receive THE GIFT of ETERNAL 
LIFE and with pure prayer 
20 and manifold grief let us 
partake in the mysteries of 
the church in penitent hope 
turning from our transgres- 
sions and grieving for our 
25 sins and asking mercy and 
forgiveness from God the 
Lord of all. 


(THE LORD’S PRAYER) 
The deacon 


3° We condone the transgressions of our fellowservants . 
Rk O Lord, pardon the sins and transgressions of thy 
servants 
And we purify our consciences from divisions and strife 
k O Lord, pardon the sins and transgressions of thy 
35 servants 
With our souls freed from anger and enmity 
k O Lord, pardon the sins and transgressions of thy 
servants 


The Liturgy of the Nestorians 295 


Let us receive the holy and be hallowed by the Holy Ghost 
R O Lord, pardon the sins and transgressions of thy 
servants 


And in union and concord of minds let us receive the fellowship’ 


of the mysteries in peace one with another 
R O Lord, pardon the sins and transgressions of thy 
servants 
That they be to us, o my Lord, for the resurrection of our 
bodies and the salvation of our souls and life world with- 
out end. 
When the caruziitha is finished the deacon says 
Let us pray. Peace be with us 
and the priest repeats in his heart quietly 


Pardon, o my Lord, by thy compassion the sins and trans- 
gressions of thy servants and hallow our lips by thy grace that 
they may yield the fruits of praise to thine exalted godhead 
with all thy saints in thy kingdom 

If there are chalices which they are not consecrating he signs them here 

And then he rises to his full height after inclining and raises his voice 

and says®* 

Make thy tranquillity, o my Lord, to dwell amongst us AND 
thy PEACE IN our HEARTS and may our tongues proclaim thy 
truth and thy cross be the guardian of our souls while we make 
new harps of our mouths and speak a new tongue with lips 
of fire. Account us worthy, o my Lord, with the boldness 
which is of thee to pray before thee this pure and holy prayer 
which thy lifegiving mouth taught to thy true disciples the 
sons of thy mysteries WHENSOEVER YE PRAY AFTER THIS 
MANNER PRAY YE and confess and say 


and they answer 


Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS 
IT IS IN HEAVEN: GIVE US THIS DAY THE BREAD OF OUR 


ow 


— 
on 


20 


30 


NECESSITY AND FORGIVE US OUR TRESPASSES AS WE HAVE > 


® If it is not a feast of our Lord Account us worthy, o our Lord and our 
God, to stand before thee continually without blame WITH A PURE HEART and 
OPEN FACE with the boldness which in mercy is given us of thee that we may all 
with one accord call upon thee and say ON THIS WISE 


296 The Persian Rite 


FORGIVEN THEM THAT TRESPASS AGAINST US AND LEAD US 
NOT INTO TEMPTATION BUT DELIVER US FROM EVIL: FOR THINE 
IS THE KINGDOM AND THE POWER AND THE GLORY FOR EVER 
AND EVER. AMEN : 

5 And the priest repeats this prayer quietly 
O Lord God of hosts our good God and our merciful king, we 
desire of thee and beseech the abundance of thy mercifulness : 
LEAD US NOT, 0 my Lord, INTO TEMPTATION BUT DELIVER US 
FROM THE EVIL ONE and his hosts: FOR THINE IS THE KING- 

10 DOM AND THE POWER AND THE MIGHT and the strength and 
the dominion in heaven and in earth now and ever and worLpD 
WITHOUT END. AMEN 

or this sometimes said in an audible voice and slowly 
YEA, 0 our Lorp and our Gop, we desire of thee and beseech 

15 the mercifulness of thy grace, LEAD us NoT, o my Lord, lead 
us not, o my Lord, INTO TEMPTATION BUT save and DELIVER US 
FROM THE EVIL ONE and his hosts: FOR THINE IS THE KING- 
DOM AND THE POWER AND THE MIGHT and the strength and 
the dominion in heaven and in earth now and ever 

20 and he signs himself and raises his voice 

and WORLD WITHOUT END 


and they answer 


AMEN. 


(THE ELEVATION) 
25 And the priest says 
Peace be with you 
and the people answer 
And with thee and with thy spirit 
and he proceeds 
30 The holy thing to the holies is fitting in perfection 
and they answer 
One holy Father, one holy Son, one holy Spirit 


Glory be to the Father and to the Son and to the Holy Ghost 
world without end. Amen 





The Liturgy of the Nestorians 297 


{ They draw the veil of the altar and range themselves in two choirs in the 
sanctuary and those within begin the following in a low voice saying 


~ Kaniina 
TERRIBLE ART THOU, O GOD MOST HIGH, OUT OF THINE HOLY 
PLACE world without end. BLESSED BE THE GLORY OF THE § 
LorD FROM HIS PLACE * 


They repeat it in a loud voice and the people in the nave answer the 
same words 


Verses said in the sanctuary 


Loa 


GoD IS GONE UP WITH A MERRY NOISE: AND THE LoRD WITH I0 
THE SOUND OF THE TRUMP 
GoD REIGNETH OVER THE HEATHEN: GoD SITTETH UPON 
HIS HOLY SEAT * 
TERRIBLE ART THOU efc* 


Choirs, choirs of spirits arose and escorted the Son in pomp 1:5 
on the day of his ascension * 


TERRIBLE ART THOU efc* 
Continuation 


WHILE THEY BEHELD HE WAS TAKEN UP AND A CLOUD 
RECEIVED HIM AND HE WAS HIDDEN FROM THEIR SIGHT 20 


TERRIBLE ART THOU etc * 


The precious blood and the body which we have all received, 
praise we it with confession and say Halleluiah halleluiah* 


TERRIBLE ART THOU, 0 GOD MOST HIGH, OUT OF THINE HOLY 
PLACE world without end. BLESSED BE THE GLORY OF THE 25 
LorD FROM HIS PLACE}. 


{THE COMMUNION ) 
They open the veil 
and the deacon who said the cdruzitha comes to the priest and says 
Let us pray. Peace be with us 30 
and the priest takes the hand of the deacon and places it on the chalice saying 


The grace of the Holy Ghost be with thee and with us and 
with the partakers thereof in the kingdom of heaven for ever. 


Amen 
and the deacon answers 35 


With thee and with us and with the partakers thereof in the 
kingdom of heaven 


298 


And the deacon says 
Praise ye the living God 
They say the Anthem of the Bema on 
days of the mysteries 
5  Antiphon Blessed be thy body 
and thy blood, o our Lord, 
which thou gavest for pardon 
to the nations and thereby didst 
hallow our nature that we 
romight sing and praise thy 
sovereignty 


15 


The Persian Rite 


And the deacon who read the aposile 
comes before the priest and says 
Let us pray. Peace be with us 

and receiving him he puts on him a 

veil and puts the paten on his arm 

and says 
The divine grace be with thee and 
with us and with the partakers thereof 
for ever 
And then the deacon who gave the 
peace comes and says 
Let us pray. Peace be with us 
and <the priest) taking the chalice 
gives it to him saying 
The grace of the Holy Ghost be with 
thee and with us 


When the antiphon ts finished the deacon holding the chalice proclaims 


Bless, o my Lord 


and the priest lifts his hand and makes the sign of the cross over the people and 
says in an audible voice 


20 The gift of the grace of our lifegiver our Lord Jesus Christ be 


fulfilled in mercy to us all 


and they answer 


world without end. Amen 


And they say the verses of the 
25 antiphon 

My brethren, receive the 
body of the Son, saith the 
church, and drink his cup in 
faith in the kingdom 

30 Anthem of the Bema (sung by those 
in the nave] 

{From the exalted heights 
Christ our Lord, the saviour 
of all, put on excellency and 

35 glory and splendour and gave 
salvation to the nations and 
forgiveness of trespasses and 
of sins for the pardon of all 


And when the priest gives the body 
he says a 


The body of our Lord to 
the discreet priest or to the 
deacon of God or to the cir- 
cumspect believer: for the 
pardon of offences 
And the deacon says over the chalice 

The precious blood for the 
pardon of offences, the spiritual 
feast for everlasting life to the 
discreet priest or to the deacon 
of God 


and every one according to his degree 





SR 


a 


The Liturgy of the Nestorians 


The precious blood and the 
body which we have all -re- 
ceived, praise we it confessing 
and saying Halleluiah halle- 
luiah 
Halleluiah #o the tune With thousands 

¥ TARRY YE IN THE CITY 
OF JERUSALEM UNTIL YE BE 
ENDUED WITH POWER FROM 
heaven 

The precious blood efc 

People Thou hast fed us, o my 
Lord, with thy body and thy 
blood. What are our mouths 
that we should confess thy 
name? 

A priest Blessed is Christ who 
hath fulfilled -his compassion 
and gone up with glory to the 
heaven of heavens 

People Thou hast fed us efe 

A priest The disciples won- 
dered then when the cloud 
received him from them 

People Thou hast fed us efe 

A priest The doors are opened 
and the multitude are celebrat- 
ing thee and the Father crieth 
Come, enter, my beloved 

People Vhou hast fed us etc} 

Praise for festivals of our Lord* 


® Praise for sundays O our Lord Jesus the adorable king who by thy suffering 


299 


didst vanquish the tyrant death * O Son of God who didst promise us new life 


in the kingdom on high * Cause all harms efc. as on p. 300. For memorials of the 
dead and ferias May the mysteries which we have received in faith be to us, 


o my Lord, for pardon of offences * O thou that art like him that is made [or like 


a servant] and also like the maker, thou art Christ, rHE KING OF THE. AGES * With 


thy body and blood thou didst pardon and forgive the faults and offences of all 
who have believed in thee * Account us all worthy in thine appearing with 


boldness to Go OuT To MEET thee and with the bands of heavenly beings to sing 


praise. Amen and amen. 


20 


30 


300 The Persian Rite 


[sung alternately verse by verse by those 
in the nave and those in the sanctuary] 


Strengthen, o our Lord, the 
hands that have been stretched 
5out: and have received the 
holy thing for the pardon of 
offences * Account them worthy 
every day: to yield fruits to 
thy godhead * The mouths 
1o Which have praised thee within 
the holy place: do thou account 
worthy to sing praise * The 
ears which have heard the voice 
of thy praises: let them not, 
15 0 my Lord, hear the voice of 
alarm * The eyes that have seen 
thy great compassion: again, 

o my Lord, let them see thy 
blessed hope * The tongues also 

20 that have cried Holy: do thou 
dispose to speak truth * The 
feet that have walked within 
the church: make them to walk 
in the land of light * The 
25 bodies that have eaten thy 
living body: do thou renew 
with new life * Our congrega- 
tion which hath worshipped 
thy godhead: multiply to- 
30 wards it every help * And 
with us may thy great love 
abide: and therein may we 
abundantly render back praise * 
And open the door to the peti- 
35 tion of us all: and may our 
service also enter thy presence* 


Cause all harms to cease 
from us: and make thy tran- 





eae ee ee Re ee ae 


ae a Ss eee ee ee eee 


Ve ee eee 


ee ee 


Ss mit mn) li ait acest i a a eal acelin 





The Liturgy of the Nestorians 301 


quillity and mercies to dwell in 

our land * That in the day 

of thy manifestation we inay 

live before thee: and may Go 5 
OUT TO MEET thee according to 

thy will * With hosannas we 

will confess thy name: for thy 

grace towards our race * For 

thy mercies are multiplied to- 

wards our manhood: and thy 10 
love hath shined forth upon our 

mortality * And thou hast blot- 

ted out our offences through thy 

pardon: praise to thy name for 

thygift * BLEssep BE thy GLorY 15 
FROM out of thy PLACE: who 

forgivest offences because of 

thy mercies * And in thy 

grace account us all worthy: 

to confess and worship thy god- 20 
head * And at every season 

let us lift up: praise to thy 

sovereignty. Amen and Amen. 


{ THANKSGIVING) “ 
And when the people have received the holy thing the priest takes back the 25 
vessels with the mysteries to their place [and the veil is closed] 


And when the priest enters the deacon proclaims 


Let us all then who by the gift of the grace of the Holy 
Ghost have drawn nigh and been accounted worthy and 
have partaken in the reception of these glorious and holy 30 
and lifegiving and divine mysteries give thanks all with 
one accord and glorify God who gave them 

and they answer 
Glory BE to him FoR HIs 
UNSPEAKABLE GIFT 35 
And the deacon says 


Let us pray. Peace be with us 





302 The Persian Rite 


And the priest prays with a loud voice* 

It is fitting, o my Lord, every day repeat and it is right at 
all times and meet every hour, to confess and worship and 
praise the fearful name of thy majesty: for by thy grace, o my 

5 Lord, thou hast accounted worthy the weak nature of mortal 
man with the spiritual ones to hallow thy name and to partake 
in the mysteries of thy gift and to take delight in the sweetness 
of thy words and to raise voices of praise and of thanksgiving 
to thine high godhead at all times, Lord of all, Father and Son 

1oand Holy Ghost, for ever 
and they answer 
Amen 
Bless, o my Lord 
And he prays the second time” 

1; Christ our God and our Lord and our king and our saviour 
and our lifegiver and the forgiver of our sins, who in his grace 
and his mercies hath accounted us worthy to receive his 
precious allsanctifying body and blood, grant us-to be well- 
pleasing unto him in our thoughts and words and deeds and 

ao actions. And, o my Lord, may this earnest which we have 
received and are receiving be to us for the pardon of offences 
and the remission of sins and for the great hope of the resur- 
rection from the dead and for new life in the kingdom of 
heaven, with all those who have been wellpleasing in thy sight, 

25 by thy grace and thy mercies for ever. Amen 

and while the priest is saying this one of the deacons binds up the veil 
And while the priests are giving the peace one to another in the sanctuary they 

[that are in the nave| say this psalm 
O PRAISE THE LoRD OF HEAVEN 

30 The Son who gave us his body and blood 

PRAISE HIM IN THE HEIGHT 
The Son who gave us his body and blood 


Cand the rest of Ps. cxlviit 1-6 in like manner) 


® On ferias Praise, o my Lord, and honour repeat, confession and worship 
and continual gratitude are we bound to raise to thy glorious Trinity for the 
gift of the holy mysteries which thou hast given us by thy compassion for the 
pardon of our offences, Lord of all, Father and Son and Holy Ghost, for ever. 

> On ferias Blessed be thine adorable excellence in thine exalted place, 
c Christ the pardoner of our offences and our sins, who makest our transgressions 
to pass away by the glorious holy lifegiving and divine mysteries, o Christ the 
hope of our nature, at all times for ever. 


lal 


The Liturgy of the Nestorians 303 


and they proceed 
O PRAISE THE LoRD, ALL YE HEATHEN 
For his gift to us 
PRAISE HIM, ALL YE NATIONS 
For his gift to us 5 
(and the rest of Ps. cxvit) 
Glory be to the Father and to the Son and to the Holy Ghost 
To the Son who gave us his body and blood 
FROM EVERLASTING TO EVERLASTING world without end. AmEN 
To the Son who gave us his body and blood 10 
LET ALL THE PEOPLE SAY AMEN AND AMEN 
To the Son who gave us his body and blood 
Let us confess and worship and glorify 
The Son who gave us his body and blood 
And they proceed 5 


15 
Our FaTHER WHICH ART IN HEAVEN 
three times (without farcings). 
{THE DISMISSAL) 
The Seal 
on sundays and on festivals and on memorials* 20 


The priest goes forth and stands at the great door of the altar at the right 
side and blesses the people in an audible voice and says 
HE WHO HATH BLESSED US WITH ALL SPIRITUAL BLESSINGS 
IN HEAVENLY PLACES IN Jesus Curist our Lord and hath 
bidden us to his kingdom and called us and brought us nigh 25 
to his longed-for good things which pass not away neither cease 
nor are destroyed, even as he promised and assured to us in 


his lifegiving gospel and said to the blessed company of his 


disciples VERILY VERILY I SAY UNTO YOU, WHOSO EATETH 
MY FLESH AND DRINKETH MY BLOOD DWELLETH IN ME AND 30 


2 Seal on ferias May our Lord Jesus Christ, whom we have ministered to 
and celebrated and honoured in his glorious and holy and lifegiving and divine 
mysteries, account us worthy of the resplendent glory of his kingdom and of 
delight with his holy angels and of openness of face before him and of standing 
at his right hand in Jerusalem on high by his grace and mercy. To him be 
glory: and may the right hand of his care overshadow us and all creation now 
and ever and world without end. Amen. 





304 The Persian Rite 


I In HIM AND I WILL RAISE HIM UP AT THE LAST DAY AND 
HE SHALL NOT COME INTO JUDGEMENT BUT IS PASSED FROM 
DEATH UNTO LIFE eternal: may he then bless our company and 
guard our congregation and make our people glorious, which 
5 have come and had delight in the power of his glorious and 
holy and lifegiving and divine niysteries. And with the living 
sign of the cross of our Lord be ye sealed and guarded from 
all harm hidden or open now and ever and world without end 


and they answer 
10 Amen. 


And the priest and the people give peace one to the other. 


{<THE EULOGIA) 


[The people kiss the cross in the priests hands and the eulogia, which was 
baked along with the bichri, ts distributed by one of the priests or deacons 
15 standing at the nave entrance of the baptistery 


During the distribution ts said the prayer of Mary 


May the prayer, o my Lord, of the holy virgin and the request 
of the blessed mother and the beseeching and entreating of her 
that is full of grace, mart Maryam the blessed, and the great 

20 power of the victorious cross, and the divine help, and the 
petition of mar John the baptist be with us continually at all 
seasons and times, Lord of all, Father and Son and Holy 
Ghost, for ever. Amen]. 


(PRAYERS) 


25 A prayer to be said when a man receives the holy thing 


Hallow our bodies with thine holy body, pardon our offences with thy 
precious blood and make clean our thoughts with the hyssop of thy compassion, 
o Christ the hope of our nature: Lord of all, Father and Son and Holy Ghost, 
for ever. Amen. 
30 When they order the mysteries 
O my Lord, let not thy living body which we have eaten and thy victorious 
blood which we have drunk be to us, o my Lord, for judgement and vengeance 
but for pardon of trespasses and forgiveness of sins and for the great hope of 
the resurrection from the dead and for new life in the kingdom of heaven and 
35 boldness before thee with the just and righteous who have been wellpleasing in 


— 


The Liturgy of the Nestorians + 305 


thy sight, o Christ the hope of our nature: Lord of all, Father and Son and 
Holy Ghost, for ever. Amen. 
~ Another 
For that we have received of thy body openly let thy power dwell in us 
secretly, and let us go forth to meet thee with gladness and praise thee with 5 
a threefold song with the just who fulfilled thy will, o Christ the hope of our 
nature : Lord of all, Father and Son and Holy Ghost, for ever. Amen. 
Another 
For that we have received of thy body from the paten and drunk of thy blood 
from the chalice account us worthy, o my Lord, with the robber to sing praise 10 
in paradise with the just who fulfilled thy will, Lord of all, Father and Son 
and Holy Ghost, for ever. Amen. 
Seal 
For that thou hast accounted us worthy, 0 my Lord, to delight in thy body 
and thy holy blood, account us worthy also to delight in thy kingdom which 15 
passeth not away nor is destroyed, with all thy saints now and ever and world 
without end. Amen. 


The order of the mysteries is finished, with the kuddasha of the 
blessed apostles mar Addai and mar Mari 
who made disciples of the east 20 
Amen, 








‘IV. 


THE BYZANTINE RITE 








IV. THE BYZANTINE RITE 


I. Pp. 309-344. THE BYZANTINE LITURGY OF THE NINTH 
CENTURY. From Roman. Biblioth. Barberin. MS. iii. 
55 (c. A.D. 800) pp. I-73, 512, 519. The lacuna in S. Basil 
(pp. 327-336) is supplied from Grottaferrat. MS.T B vii 
(ixth or xthcent.). The additions are from (1) S. Maximus 
Mystagogia 8-24 in S. Maximi opp. tom. it ed. Combefis, 
Paris 1675, pp. 508-23, or Migne P. G. xc cc. 687-709 : 
(2) Chronicon paschale an. 624 p. 390 in Migne P. G. xcii 
c. 1001: (3) S. Theodorus Studit. De praesanctificatis in 
Mai Nov. patr. biblioth. tom. v, Romae 1849, or Migne 
P. G. xcix cc. 1687-90: (4) S. Nicephorus Canon. 30, 13 
in Pitra Jurds eccl. graec. hist. et mon. t. ii Romae 1868, 
Pp. 330. 

2. Pp. 345-352. THE LITURGY OF THE PRESANCTIFIED 
OF THE NINTH CENTURY. From the same MS., pp. 74- 
86, 520. The additions are from (1) S. Theodorus Studit. 
u.5.: (2) Chronicon paschale an. 645 p. 385 in Migne P. G. 
xcii c. 989. 

3. Pp. 353-399. THE MODERN LITURGY OF S. CHRYSOSTOM, 
From Evxoddytov rd péya Venice 1869, pp. 34-74 and ’Ako- 
Aovbia Tov avayvoorou row avAderoupyikdy Athens 1890, 
pp. 27-32. The proper of the Theophania from Tumxdy 
kata Thy taki THs Tot Xpiorod peydAns éxxAnoias Con- 
stantinople 1888, pp. 149 sq.: "Av@oAdyov Venice 1865, 
Pp- 303 Sq., 301 sq.: Evxoddyoy wu. 5. pp. 684, 636 sq.: 
‘Opoddytov 7d péya Venice 1870, pp. 113-115, 262 sq. 

4. Pp. 400-411. THE PRAYERS OF THE MODERN LITURGY 
OF S. BASIL. From Evyodéyov 1rd péya Venice 1869, | 
pp. 80-97. 

5. Pp. 412-457. THE LITURGY OF THE ARMENIANS. Trans- 

lated from Khorhrdatetr srbazan pataragi (The manual 

of the mystery of the holy Oblation) Jerusalem 1873: Za- 
gharan (The Hymnbook) Constantinople 1850, p.177. The 
proper of the 3rd Sunday after Pentecost from /ashotzgirk 

(The Lectionary) Jerusalem 1873, vol. ii. p. 103: Sharacan 

(Zhe Canticlebook) Constantinople 1853, p. 409. See the 

Introduction. 








— —— ye 


1. FHE LITURGIES 
OF S. BASIL AND OF S. CHRYSOSTOM 


(IX TH. CENTURY) 


AEITOYPFIA 
TOY ATIOY BAZIAEIOY 


(AEITOYPTIA 
TOY XPYZ0ZTOMOY) 


{ PROTHESIS ¥ 


S[°H reAela mpookop.d: év TH dpxq yiverar] 


evxy fv moved 6 
gvdakip damotiWepévou tod dptov év 
T@ Siox@ 

“O Oedc 6 G€dc HMAN O TOV 


€ \ 2 ~ 
LEepeus EV TM OKEVO- 


> 7 > ‘ \ 
oupadviovy aptov Tv Tpodny 
Tov TmavTos Kébacjouv Tov KUpLoy 
hudy Kal Oedv Incoby Xpiorov 
€ZaTIOCTEIAAC CWTAPA Kal Ay- 
‘ ‘ > 2 > 
TPOTHN Kal EvEepyeTnV EeEYAO- 
rofnta Kal ayidgovTa pas 
- Ue. > 7 \ 60 
avTos evAoynooyv THY TpoVEeciy 
ae ‘ 4 + ae 
TavtTny Kal mpocdegar adrjy 
els TO Umrepoupdvidy cou Ov- 
GlacTHpiov’ pynpovevcov ws 
dyabds Kai pirdvOpwros Ter 
, ‘ > 3 
mpoceveyKadvT@y Kat Ot’ ods 
Tpoonyayov Kal huas a&kata- 


Kupre 6 beds jar 6 tpoveic 
€avTOv AMNON AMWMON YTTEP 


TAc TOY KOcMoy zwric egide 
» ,? el -~ M* Jr § Q > 
ep nuas Kal emt TOY apTov 


Todrov kai émt TO ToTypLoy 
TodTo Kal troincov avTd dxpav- 
Tov Gov c@pa Kal Tipidy cou 
aipa «is peTddAnpw wWoxeov 
Kal copdtov 


fe) 


15 


20 


on 


Io 


15 


20 


25 


310 The Byzantine Rite 


S. Basil S. Chrysostom 
kpirovs diadvAagov ev TH 
iepouvpyia Tov Oeiwy cov 
pvoTnpiov 
exw. 
ére Hylactar Kat deddfacra: 7d mévTipov Kal peyadomperés 
dvouad aov Tod Ilarpos (kai rob Tiod cal rod dylov IIvedparos 
viv Kal dei Kai els Tods aidvas TOY aidver) 
*[od xpi odpayiSa rovetv év TH edx{] ToD oKevadvAaklov emi Td Eyrov 
TOT *ptov |. 


(ENARXIS) 
> -Avaknptrrerat 

EYAorHMeNH Af BaciAeia (70d Ilarpds xal tod Yiod Kai rod 

ayiov IIvedpatos viv Kai det Kai els rods aldvas Tév aiéver) 
kai 4 Luvarry ovv ti éexdhovycer] 
Evxy avtipevou a’ 

Kipie 6 Oeds Hpyadv od 7d 
Kpadtos aveikactov Kal % ddéa 
aKaTaANTTOS, OU TO €AEOC 
AMETPHTON Kal 1) diravOparia 
apatos’ avtos Séomota Kara 
Thv evoTAayxviay gov émti- 
BAEYON Ec) Huas Kal él TON 
&yLov O1KON TOYTON Kal TIOIHCON 
med 1ua@v Kal T@Y cuVEVXO- 
Hévov hulv mrAovoia Ta edEH 
gov Kal Tovs oikTippovs wou 

exo. 

OTL TIpeTTE! COI Waoa AdzZa TIMH 
kal mpooktvnats *7@ IIarpi* 


‘ ~ c 7 


kai (7 Tid Kail 76 dyio 
3° & t y4 


‘ 


® rod Ilarpds MS. 








——ES Se lL ee 


The Byzantine Liturgy of the Ninth Century 311 


S. Basil 
A Vv 
TIvedpart viv Kai del Kat cic 
TOYC AIDNAC TON AIMNON ) 
edx7} dvtipavou Pp’ 
Kiépios 6 Beds fpadv cacon 
A , \ > ’ 
TON A&dON COY KAal E€YAOTHCON 
THN KAHPONOMIAN COY, TO 7A7)- 
pwopa THs éKKAnolas gov ev 
elpjvn Siaptrdagov, aylacov 
TOS AFATIONTAC TV EYTIPETTEIAN 
Tod olKOY coy’ ov avTovds ayTI- 

, nan oo A a 
dégacov Th Oeik@ vou duvdpe 
kal mi érkaTaAiTtHc Aas 6 
Ocds toyc éATIzONTac étti col 

exo. 
ef S x , ‘ na? 
Stu aby TO KpaTOS Kal COY ECTIN 
fi BaciAela Kal Hi AYNaMIC Kal 
+i adza 70d Ilarpés kal rod 
Viod cal rod dylov IIvedparos 
vov kal del Kal eic TOYC al@nac 

“~ >7 
TOV aidvev ) 

edx7) dvtupevou y’ 

‘O ras Kowds Tav’ras Kal 
cuppdvovs piv xXapiodpevos 
mpocevyds, 6 Kai AYO Kal tpici 
CYMMONOFCIN ETT! TH ONOMATI 
gov Tas airhoes mapéxelv 
2 , ; $5 3% et 
érrayyelAdpevos’ avTos Kal vv 
trav SovAwv gov TA aAiTHMATA 

4 ‘ , ’ 

Tpoc TO CYMPEPON TIAHPGCON 
xopnyav tiv ev TP TapovTe 
ai@vt THN @TTITNWCIN Thc ofS 


Ss. Chrysostom 


10 


20 


30 


312 


S. Basil 
AAHOelac Kal é€v TO pédAovTL 
(ohv aidviov xaptgopevos 
éxgo. 
ért adyabds Kal girdvOpawros 
5 Ocds trdpxes Kal ool Thy 
ddgav { dvarréuropev TO ITarpi 
kai TO Tid xai 76 dyio IIved- 
pate viv Kal del kal els Tovs 


IA ~ +7 
al@vas TOV ai@voV), 


10 {MASS OF THE CATECHUMENS) 


(THE LITTLE ENTRANCE) 


"TH év tT tepateim rod dpxrepéws eicodos (kal) 4 Tod Aaod ov 7h 


The Byzantine Rite 


S. Chrysostom 


iol 
t 


iepdpxy eis THv éxxAnoiav eicodos] 


evx7] Tis eioddou 


¢ 


13 Méomota Kvpre 6 eds Hpov 
6 KaTacThioas €v ovpavois 
TadypaTa Kal. oTpaTias ay- 
a4 >. > 7 X\ 
yéAwy Kal apxayyéAwv mpos 
7 ~ “ rd 
AetToupyiav THs ons ddgns, 
20 Moinoov avy TH €ioddw Huaov 
yo ¢ 4 > 7 tA 
claodov ayiwy ayyédwv yevé- 
cOat cuvrAEiToupyotyTey piv 
kai svvdoEoroyovvTav Tiy nv 
> rd 
ayabérnra 
25 exo. 
a t ~ 
OTL TpeTTEl Col (maoa AdzZa 
‘ ‘ ? “ ‘ 
TIMH Kal TpooKvynots TO Il arpi 
‘ lal ~ “ 
Kal TO Tid kal TO dylw IIveb- 
pate viv Kal dei Kal eic toYc 
3° AIMNAC TON AIWNWN). 


Evepyéta kai ris xricews 
méons Onpuovpyt mpbadeEat 
Tpociodaav THY exkAnoiav Kat 
¢ 4 4 ? J Fo 
EKadOTOU TO CUUPEpOY EKTTANPO- 
gov Kal dyaye mdvras els 

v4 \ £7 ¢€ ~ 
TeXel6TnTa Kal agiovs Hpyas 


> rd ; ~ ld 
amépyacayv THS BaciWeias cov 


Xapirt Kaloikrippois Kai pidrav- 
Opwria Tod povoyevods cov 
viod pe’ of eYAorHToc ef (adv 
7 tavayio Kal dya0@ Kal 


(wore gov mvevpati viv Kai 





— er 


The Byzantine Liturgy of the Ninth Century 313 


S. Basil 


S. Chrysostom 
L shy" \ > 4 IA wn 
ael Kal €i§$ TOUS Alwvas T@V 


aidver ), 


Eixy tod TPIZATIOY 


‘O eds 6 Srioc 6 én Srioic 
AnatTtayomenoc 6 Tpicayla hove 
b7d TOV cepadip avupvovpevos 
Kai bd Tov xepouBip doforo- 
yotpevos Kai tro madons érrov- 
paviov dvydpews mpooKuyov- 
pevos, 6 Ex TOO pr dvTOS Eic TO 
EINAl Tapayayov TA CYMTIANTA, 
6 KTICAC TON ANO@P@TION KAT 
EIKONA O72) Kal OMOIMCIN Kal 
mavti cov xapiopati kaTaKoo- 
aitodvTt 


pnoas Kal Aldoyc 


' \ , ‘ ‘\ 
COMIAN Kal CYNECIN K&L p71) 
Tapop@v dadpaptdvovra dAda 
béuevos emt cwrnpla perdvo.ay, 
6 kaTagidoas huas Tovs TaTreEl- 
vovs kal advagiovs dovAovs cou 
kal év TH @pa% Tav’Tn cTrNal 
KATENOTION THC AdZHC TOD 
adytov cov O@va.acrnpiov Kai 

‘ > — - 
Thy opeldopévnv oor mpocKktyy- 
ow Kal doforoyiav mpocdyew 
aitos dé€omota (mpbade~at) 
kal €K cCTOMATOC pov TOY 
d&papTwray Tov Tpiady.ov buvoy 

A 3 a € ~ 3 na 
kal emiokeyrat nuads ev TH 
xpnotérnti cov, svyxepyoov 
“ea A ? e 2? lA 
ply Wav TAN MEAN LA EKOVTLOY 


"“Ayte ayiwv 6 beds hyaov 
6 povos Srioc Kal én Arioic 


> U 


ANATIAYOMENOC, Aylos Urdpxels 
6 Thy avumépBAntov Ségav ev 
re, , get t ¢ (2) \ 
avT®@ KexTnpévos’ wytos 6 Oeds 
¢ v4 » 7 , 
0 AOyY@ TA TavTA oVvOTHAOG- 
pevos’ adyios 6 Oeds dv Ta 
af “~ bl] UA 
TETPAapOpHa (@a akaTaTrAavoT@ 
gpovi Sogdfovaw dy.os 6 Oeds 
6 bd TWANnOovs dyliwv ayyéXov 
kal dpxayyédov adopacia Tpe- 
povT@y mpooKxuvotpevos Kal 
doforAoyobpmevos: d&ytos 6 Ocds 
e ~*~ v4 ‘ 
6 Tois mroAvéupaciv yxEpovBin 
an by , lon ~ > Ua 
TT) aolynT@ povn TH akolpn- 
To dpupat. emiBrAétrov Kat 

o dup 
? V4 N > ee 
emlikAivwv TO ovs gov’ ayLos 
6 Ocds 6 Trois éEamrepvyos 
cepadip éroxovpmevos Kal Kpo- 
TobvT@y Tas éavT@Y TTEpvyas 

\ QA 3 , cf € - 
Kal Tov emviktoy Uuvov buvovv- 

\o@ a o? ’ 

tov 76°Arioc &rioc drioc Kypioc 
caBawd 6 mpoodex dbpuevos* &yLos 
yap el 6 beds tay dv adpxai 
kal e€ovolar (Kal) Kuptorytes 
év ovpav@ mpockvvotow Kal 
eri yas avOpwro. avupvoioty 


kal oéBovow* atvtos pidAdv- 


or 


30 


314 The Byzantine Rite 


S. Basil S. Chrysostom 
Te Kal dkovovov, dylacov huav Opwmre mpdcdcEar Kai éx or6- 
Tas Wruxas kal Ta odpara kal patos hudy Tov aduapTodAdy 
dds Auiy én 6ciOTHTI AaTpeyein Tov TpiodyLov buvoy mpoadgepo- 
GOL TACAC TAC HMEpac THC ZWHc = pevov Tap hpav Kal mapa 
5HMON, mpeoBelats THS aylas tTavTds TOO Aaod cov Kal KaTa- 
tA A va a c ' € ~ y A > 4 
Oeorékou Kal TAVT@V TON ATION Teprpov hutv mAovota Ta EEN 
TON ATP AI@NOC GOL EvapecTn- Kail Tods oikTippovs cov, mpEo- 
OaVTOV Betas THs ayias OeordKou Kail 
TdvTov Tov dyiov Tév ar 
10 In Ff p) , 
ai@vos cor evapecTnodvT@V 
exw. 
e a PF e 6 © t “~ a a c t > , a . . QA 
dre Arioc ef 6 Oeds Hu@v * kal EN Arioic éTTaNatTlayel® Kal ool TY 
Y > 7 “~ 4 4 cal tn A “~ € 7 4 
ddgav avamépmopev (7 Ilarpi cal 76 Tid kai 76 ayio Iveb- 
part viv Kal del Kal eis Tods aldvas Tov aidver), 
15 1(°H_ eis tov Opdvov tov teparikdv dvaBacrs | 
edx7] THs dvw KabéSpas edx7] Tis KabéSpas tod Puc.acrypiov 
Aécrrota Kypie 8€0c THN AYNAMEDN CACON TON AAON Coy Kal 
elpjvevoov avTov TH AYNAME! TOD Srioy Gov TINeYMaTOc Oia TOD 
TUmov Tov Tipiov »ctavpod Tod povoyevods cov viod pel od 


? N a ‘ aA a Pre 5 (so 
20 evAoynTos €l €L$ TOUS ALWYAS TMV AlwVOoY, apyV. 


{THE LECTIONS) 
1(TA OEIA ANATNQEMATA 
yiverar évSo0ev ex tod tepareiou KkeAetoe tod dpxiepéws ef” Exdor@ dvayvac- 
pat. tis eiphvyns trodovyots 
25 TA OEIA AZMATA 
TO ATION EYAITEAION. 


Mera tiv Oelav tod dylou evayyeAlou dvayvwou 6 apxtepeds KaTELot TOD Opdvov]. 


(THE PRAYERS) | 
Evxy tis ‘Exrevijs °rod Kupie eAenoor’ 
30 «=Kupie 6 eds hyav tiv éexteriy radrny ixeciav mpdcdeEau 


® —xal... émavanave Bas. > +00v Bas. © —rod Kupie éXénoov Chrys. 





The Byzantine Liturgy of the Ninth Century 315 


S. Basil 


S. Chrysostom 


A ~ mrs | , ~ a a 
Tapa Tov sav SovAwy Kal ENEHCON MAS KATA TO TIAHOOC TOY 


2 , > ~ 
éA€oye coy, Kal Tods oixTippovs cov Kardmepurpov Ed Huas Kal 


émi mdvra tov adv cov Tov ameKdexdpevov Td Tapdé gov 


mrovc.ov €A€EOS 


exo, 


rt €Xejpov Kal PirdvOpwmos Ocds brdpyxeis kal col thy ddgav 


> 2d “a ‘ ‘ A eA XN ” £ 7 A 
(avamréuropev T® Ilarpi kai 76 Tid Kal 7O ayio Ivedpare 


“~ ae 2% ‘ > ‘\ IA “~ +7 
viv Kal adel Kal els TOUS aldvas TOY aidvwY), 


{THE DISMISSALS) 


Evx7 Katnxoupéevwv 


Kipie 6 Oeds juov 6 én 
> ve a S32 ? 
OYPANOIC KATOIK@N Kal éiBrE- 
Tov emi TadvTa Ta Epya cov, 
érriBreyrov Kat émi tovs dov- 
Aouvs gov Tos KaTnxovpévous 


A la b e ~ 
TOUS KEKALKOTAS TOUS EaUToY 


> , > ? v4 \ 
avyxévas évamidy aouv' dds 
avTois Tov E€EAdappoN ZyrON, 

7 > AY 2 lo 
Toingov avTovs pméeAn TIS 


e a b) a Ss 

ayias gov €xKAngias Kal KaT- 

afimaov abtovs Tob AoyTpoy THs 

TIAAINFENECIAC, THS ahETEwWS TOY 

Gpaptiav Kal Tod évdvpuaros 
~ . 2 > > ’ 

THS abOapoias cic émirNwcin 


gov TOY AAHOINOY GE0Y uay 


Etx Katnxoupévev mpd ris aylas 
dvahopas, tod Xpucoorépou 


Kypie 6 @€0c HM@N 6 EN 
YPHAOIC KATOIK@N Kal TA Té- 
TIEINA EOPAN, 6 THY TwTNpiav 

an 7 “ b ra 2 
T® yéver Tav avOpétTeav é2- 
aTIOCTEIAAC TON MONOPENH cov 
cy ‘ QA > tA € ~ 
YION Kat Oedv Tov Kiploy pov 
? a 

Inooty Xpiocrév’ émiBrewWov 
émri Tovs SovAovs cov Tovs KaTN- 
Xoupévous Tovs bmoKeK\KéTas 
go. Tov éavTdv avyéva Kal 
katagiwoov avrovs EN Kaip@ 
> U ~ ~ r 
EYOETH TNS TOV AOYTPOY TTAAIN- 
reneciac, TAS ahécews TOY 
dpaptiav Kal Tod évdvparos 
Ths ap0apoias’ Evwcov avtovs 
n € , 6 Xx na ‘ 
Th ayia cov KaboXkh Kal 
dmooToNkh €KkAnoia Kal ovy- 
o é 
KkataplOunoov avtovs TH €k- 
a , 

AEKTH TOU Troiuvy 


5 


To 


5 


Nd 


5 


30 


316 


S. Basil 


The Byzantine Rite 


s. Chrysostom 


exo, 


iva kat adtol ody huty dogdgwow 7d mdvtipov Kai peyado- 
mperes (dvoud cov tod Ilarpis cal tod Yiod cai trod dyiou 


IIvedparos viv kai dei kai eis Tods ai@vas Téy aldéver) 


5 1[} Tév Karnxoupévwv kai f Tv Aowrav tav dvatiov tis Oelas trav Sex On- 
copévev puotypiov Yewplas dmdAvacis te kal éxBodr Sid rOv Aecroupydv yiverat 


‘H KAciows Tv Supa]. 


(MASS OF THE FAITHFUL) 


{THE PRAYERS OF THE FAITHFUL) 


10 Evxy mordv a’ pera 1d GrrAwPfivar +d eiAnrév 


Sd Kvpie xarédec~as hyiv 

TO Mera TodTO Tc owrnpias 
MYCTHDION, oD kaTnglwoas huds 
Tovs Tameivodvs Kal avagious 
15 dovAovs cou yevéoOar AELTOUp- 
yovs Tov adyiov cov bva.acrn- 
ptov' ad ikAn@con Améc TA 
AynAmel TOY Arloy gov _mney- 


MATOC €IC THN AIAKONIAN TAYTHN 





20 iva dkatakpitws cTANTec éNOd- 
THON TFic Ariac AGZHC COY mTpoc- 
dywpév gol GyYCIAN aiNnécewc’ 
ad yap ef 6 éneprOn TA TANTA 
én TAcin’ Ods Kvpie kal ¥rép 

25 Tov {mEeTEpov) auapTnudrov 
KAl TON TOY AaOF ATNOHMATOON 
A€KTHN ENECOAI THN OYCIAN 

hp@v Kal eYtpdcAeKTON évd- 

TLov woU 


Eyyapictoymén coi Kypie 6 
Bedc THN AYNAMEWN TO KaT- 
afidcavTl Huas mapacrhvas 
kal viv'7@ ayiw cov Ovora- 
oTnpl@ Kai mpootrecety Tos oiK- 
Tippols wou Yep TOY HuETEpov 
AULAPTHUAT@V Kal TON TOY Aaoy 
APNOHMATWN: TpdadeEat 6 Meds 

\ 2 ¢ ~ \ 7 
Thy dOénol huey Kal troincoy 
€ ~ b] 4 7 “~ 
npas agiovs yevér Oat Tob mpoc- 

t ’ +, £ 7 
MEPEIN TOL AEHCEIC KAL LKETLAS 

‘ P 4 3 4 € X\ 
kat O@voias dvaipdkrovs vrép 
mavTos Tob Aaod cov Kal ikd- 

¢ an a el 
NO@CON HMAC OUS EB0Y 
AIAKONIAN GOV TAYTHN 


AYNAMEI TOY TINEYMATOC ou TOY 


Arloy dkatayvaéotos kaldmpoo- 
4 > ~ n ’ 
Komas ev Kabapm TG mMaptypiw 
THC CYNEIAHCEWC HM@N €TTIKa- 
AeicOal we EN TANT] Kalp@ Kai 








eS 


The Byzantine Liturgy of the Ninth Century 317 


S. Basil 


exo. 


S. Chrysostom 


cA > 4 


TOM lva Eloakovwv Adv TAewc 
te 4 > 


Helv Eon EN TO TAHOE! THS ONS 
ayabérnros 


~ “ 4 s 
é7t mpéttel col waoa AdzZa TiMH Kal mpooktynots TO Ilarpi (Kai 


“a “a “~ lo \ “ 
7 Tid kai ro ayio IIvetpari viv Kai del Kai eic TOYC aiWNac 


al ey 
T@N AIMNON ), 


Eixy mordv fp’ 


‘O Ocds 6 emiokedpevos 
> > : ‘ > * ‘\ 
EN EAEEL KAI OIKTIPMOIC T7)V 
Tameiv@ol huey, 6 CTHCAC 
pas TOS TaTrelvods Kal duap- 
—_—_- OSE 


TwAOdS Kal avatiovs Sov’XAous 


GOV KATENDTION THC Ariac 


OS EL RE Ree pee Eran 5 May ae 
AOZHC Gov AEclToOupyely TO aylo 


Over io? aod évi 
gov Ovotactnpio’ ad evicyv- 
¢ ~ aA ’ rey ea 
GOV NULasS TH AYNAMEL TOU ATIOY 
Gov TINEYMATOC Eic THN Ala- 
' , ‘ ‘ ~ 
KONION TAYTHN Kal AOC ply 
AOrPON €N ANOIZEl TOY CTOMATOC 
Hua@v els TO emikadeioba THY 
Xap Tod aylov cov mvevparos 
éml TOV peAdOvT@V TrpoTiber bat 


Odpov 


Tlé\w kai 


7 ‘ ~ 7 
mpoomimropev Kal cod deducba 


MWOAAGKIS col 


ayabe Kai piridvOpere Srras 
> » \ \ Ld lL ~ 
ETMIBAEYAaCc ET! THN AEHCIN MOV 
OapICHC Hua Tas  uyas Kal 
KABapicHe Af % 
Ta TOpaTa ATO TANTOC MOAYC- 
MOY CAPKOC Kal TINEYMATOC Kal 
66s hiv dvévoxov Kal dxatd- 
Kpitov THVv tmapdoTracw Tob 
dytov cov Ovc.acrnpiov' yxdpi- 
gat 0€ 6 Ocds Kai Trois cuvevyo- 
4 es ‘ , 5 
Hévols Huty mpoxomny Biov Kai 
mioTrews Kal cYNécewc TINEY- 
MATIKHic’ , 00s avTois mdvtTore 
peta piBov kal dydrns Aarpev- 
ovTads cot avevoxws Kal dKkata- 
Kpitws MeTeYeIN TON APiWN 
gov pvotnpiwy Kai thc é7ov- 
7 u > 
paviov gov Bacideiac AzZIW- 
OtiNal 


exo. 


dros td tod Kpdrous cov mavrore gudarropevae col ddb€~av 30 


b] ? o~ 4 \ ~ Zand ‘ rg ¢ 7 UA 
avaréumopev (To ITarpi kai 76 Tid kal To ayio Tvedpari 


lol ate Be. ‘ b] \ IA ~ +37 
VUV KQ@l GEL KL ELS TOUS AlwYas TwV al@ver ). 


ur 


318 Lhe Byzantine Rite 
8S. Basil S. Chrysostom 


{THE GREAT ENTRANCE) 


Evx7 fv moet & tepeds trip éavtod 
TQN XEPOYBIKQN Aecyopéevev i 





Ovdeis a£tos trav cvvdedepévoy Taic 
5 Capkikaic ém@ymiaic Kai HAONAaIC mpoo- } 
, = a 4 
épxerOar f) mpoceyyifew i) Aevroupyeiv i 
go. Bacikey THC AdZHC* 7d yap dia- 
koveity wou peya kat hoBepdv Kal rais 
> ‘ , > , e > , 
emroupaviats Suvdueow ampdavrov* GAA 
10 duos dia tv ony dparoy diravOpwriay 
ELA ‘ > , 4 + 
Grpemtos Kat avaddoiwros yéyovas av- 
Opwros Kai apxiepeds nav éypnuari- ; 
gas Kal ths AetroupyiKns TavTns Kal 
dvatmdkrov Ovaias THv iepoupyiav mapé- 
15 dwkas @s AECTOTHC T@v ATANTWN* CY 
yap AecTiOzelc TON emovpavioy Kal émi- 
, tee ee / a > "¢ 
yelwv 6 emt Opdvov xepovBikod éroxov- 
Hevos, 6 Tav cepadelu Kiptos kal 
BaciAeyc Toy “IcpaHA, 6 pdvos Arioc 
20 Kal EN AiOIC ANATIAYOMENOC’ o€ OUT@TO 
\ , > Y ‘ 27 , aw 
Tov pdvoy ayabdy Kal evnkooy émiBAe- 
YON €1f EMé TON duaprwddy Kal dypeion 
AOYAON Gov Kal IKAN@CON pe TH AYNAME! 
TOY Afioy gov TNEYmaTOC évdedupevor 
25 THY THS lepareias xXdpw TapacThvat TH 
dyig cov tavry tparé{y Kal iepovpynoat 
TO dyidv cov capa kal 76 Timor aipa* 
got yap KXivw Tov e€pavtov avyéva kal 
d€opai wou MH ATIOCTPEPHC TO TIPOCw- . 
30 TION Coy ATT EMOY MHAE ATTOAOKIMACHC ME 
€k ody COY GdAd dkiwooy mpocevex- 





Onvai co. Ta SGpa ravta br éuov rarei- 


— ee 


a “~ ’ 
vovd kat duaptwdod Kal avagiov SovAou 
> , 

gov’ ov yap ei 6 mpoaodepwy kal mpoc- i 
35 pepdopevos Kal dy:afwy kai dyra{dpevos 
Xpiore 6 Oeds nudv Kai gol rhv ddEav 
> , “a \ \ a“ ea 5 

dvatréuropev TO Tarp kat to Yid {kai | 

~ ¢ , ‘ a ‘ > A > 4 
T@ ayi@ IIvevpare vuy Kai det Kal eis 

rovs aidvas tay alaver ). 


1 {H TQN ATIQN MYZTHPIQN EIZOAO%). 


ye 


The Byzantine Liturgy of the Ninth Century 319 


S. Basil 
Etx tis mpockoprS4s tod dylou 
BactAeciou perd 7d mAnpGoar tov Aadv 
TOV puvotiKdov Dpvov 


Kdpie 6 eds hay 6 xricas 
huas Kal dyayay els THY Cory 
TavTny, 6 vTrodci~as Hiv GdAoyc 
eis cornplav, 8 yapiodpevos 
nuly ovpavioy pvoTnpiov atro- 
Kdduypiv* od ef 6 bémeNoc Huds 
€ic THN AIAKONIAN TAYTHN én TH 
AYNAMEL TOY TINEYMATOC OU TOY 
krioy’ edddxnoor 6% Kipie rod 





? € ~ Lf a 
yevérOar pas AlaKOnoyc THS 
KAINHc gov AIAOBHKHC, AELTOUp- 
yous Tav dylwy cov pvornplov* 
mpoadegar hpads mpoceyyifor- 

ig 7 7 
tas T aylio cov Ouvciacrnpin 
KATA TO TIAHOOC TOY EAEOYC COY 
rd 7 5 ~ E 
iva yevoueda d&£1or Tod Tpoc- 

t ‘ X\ A 
EPEIN GOL THY AOYLKHY TAVTHY 

‘ > 7 7 ¢ \ 
Kal advatpaxtov Ovoiav Ytép 
TOY HMETEpoV GpapTHUaT@V Kal 
TON TOY AAOY AFNOHMATON’ 7) 

7 > XA ed 
mpocdegdpevos els TO aylov 
kal bmepoupdviov Kai voepov wou 
Ova.acryptov cic OCMHN EYMAIAC 
> 4 € “s ‘ iA 
dvrikardmeprpov hui Thy xp 

an Re? J , rey eee 

To aylov cov mvevpatos* éni- 
> ~ 

Breov Eb Huds 6 Oeds kai 


epide emi tiv Aarpelav hyav 





TavTny Kal mpdcdegat abt ws 


S. Chrysostom 


Eix7 ris mpockopdfs rod dylou 
’lwdvvou tod Xpucoorépou peta Td 
arorePiivat ta Gyia SHpa év tH dyla 
tpamély Kal tAnpdoar tov Aadv Tov 

puotucdv Upvov 


Kypie 6 Oedc 6 TaNToOKpATHp 
6 povos &ytos 6 dex dpevos BYCIAN 
aINECEWC Tapa TOV émiKadov- 
7 > a ! , 
PEev@v OE EN OAH KapAla* TIPOC- 
AeZal Kal }u@v TOY 4pLapToAY 
ay , \ 4 ~ 
THN A€HCIN KQ@L TPOTAayaye TH 
7 


ayi@ gov 


c 


Ouoitacrnpim Kai 
ixdvwoov as TpOCeNerKeiNn 
TOL ADPA KAl BYCIAC TINEYMATIKAC 
Yép TOV HueTepov duapTnpd- 
Tov Kal TON TOY AAOY ACNOH- 
MATON Kal KaTagiwoov nuas 
EYpein YADIN ev@midv cov Tob 
FENECOAl EYTIPOCAEKTON THN Oy- 
clan HuOv Kal émioxnvdcat 6 
TINEYMA THC YApITOc coy TO 


) oy. \ 


? a 
dradon ED Huds Kal éml 7a 


S32 N 


mpokeipeva O@pa Tatra Kai émi 


4, QA 4 
WavTa Tov Aadv cov 


_ 


° 


30 


320 The Byzantine Rite 





S. Basil S. Chrysostom 
mpoedéEw "ABeA TA APA, N@e 
Tas Ovaoias, *ABpadm Tas 6A0- 
kaptraceic, Macéws cal Aapav 


Tas lepwovvas, ZaMOYHA Tas 


on 


EIPHNIKAC’ @$ mpocedéE@ eK 
Tov aylwy cov admoorbdwv 
THY adnOiiy Tabrnv AaTpelav 
oUTwS Kal EK TOY XELPOY HUOV 
Tov apapTorav mpicdeEat Ta 
10 O@pa Taira €N TH YpHCTOTHTI 
coy Kypie iva Katagimbévtes 
AELToupyely apéuTTIT@S TO Hyio 
gov Ovo.acrnpio eipwpev Tov 
pic Odv TAN TICTON Kal PONi- 


15 MN OIKONOMODN €Y TH FiMepa THC 


tn 


> , , ~~ ia 
ANTATIOAOCEMC Coy THS diKaias 
exw. 
did TeV olKTippdy Tod povoyevods cov viod peb’ ov eYAorHTOC 
el adv TO Tavayiw Kal adya0@ Kai fworroi@ cov mrvevpari (viv 
f 4 ae" f # 


es aa eee \ aA A >? 
20 KQL AEl KAL ELS TOVS ALwWYaS TwWV ai@vev ) 


& Aads 
Apny. 
{THE KISS OF PEACE) 
Kai peta 1d ‘Aun & tepeds *O tepevs 
25 Eiphyvn waow 
6 Aads 


Kai 76 mvetpatt cod 
& SidKovos 
"Ayanrnowpev adAndous 


30 1(§ maot mpoopwvovpevos mvevpaTiKds domacpés ]. 


The Byzantine Liturgy of the Ninth Century 321 


S. Basil S. Chrysostom 


€THE CREED) 
Kai peta Td SoPfjvar tiv dydryv Aéyet & Stdkovos 
Tas Oipas: tas Ovpas 
IT picyopev 
8 dads 76 5 


IIiaretm *{ eis Eva Ody Ilarépa mavroxpdtopa xtd). 


{ANAPHORA) 
Kai peta +d ITvoredw Aéyer 6 Stdkovos Aéyet & Stakovos 


Yropev Kadas 
6 Aads 10 


"Edeos elphvn 
(THE THANKSGIVING) 
“O tepevs * 
“H ydpic tof Kypioy Aua@v “lncoy Xpictoy kai Ht ArdtTH TOY 
Ocof kai ITarpés kai 4 KOINWNIA TOY Arioy TINeymatoc ein META 15 


TIANTON YMQN 
6 Aads 


Kai meta tof trneymMatoc coy 
& tepevs 
"AN® TX@pEV TAS KAPAIAC oa 
& Aads 
"Exopuev mpoc tov Kvpiov 
& tepevs 
> aoe A ’ 
EyyapictrHcamen 7@ Kypiw 
8 dads #3 
"AzZion Kal Oika.ov 
veal °6 tepevs Gmapxerat rijs dyias dvadopas 
‘O dn Aéctrota Kypie Oee "Azion Kal Oixatov oé dpveiv 
Ilarip wavroxpdtwp mpockv- col evxapioTety oe TpooKuvely 
® +Xéye Chrys. b —xai Chrys. 
Y 


on 


20 


25 


322 


S. Basil 
ynte dz10N @s aAnOGs Kal 
Oixatov Kal TIpeTION TH merado- 
TIpETTEIA THC APIWCYNHC COY oe 
aiveiy o& YMNEIN GE EvAOYELY 
ot mpockuvely col evxaploTely 
ot dogdgew TON MONON dvT@S 
évra Oedn Kal col mpoodpéperv 
EN KapAiQd CYNTETPIMMENH Kall 
TINEYMATI TATTEINDCEWC THY AO- 
riKHN TavTnv AaTPElAN 7MOV" 
drt od ef 6 xapiodpevos iptv 
THN @TTIPNODCIN THC ofS AAHOEIAC 
Kal tic ixavos Aadtical Tac Ay- 
NacTelac wou, AKOYCTAC TIOIHCal 
TTACAC TAC AINECEIC Gov 7) AIHTH- 
CACOAl TIANTA TA OaYMACIA COY 
én TANT! KAlp@ ; d€omoTa Aéc- 
Tota Tov CATTANTWN), KYPIE 
OYpanoy Kal PAC Kal TACHC KTI- 
cewc dpopevns TE Kal OvX dpw- 
pévns, 6 KABHMENOC ETT! OPONOY 
AdZHC Kal EriBAETTON ABYCCOYC, 
dopare akaTadnnTe 


dvapxe 
b Vg > ? c 
ameplypamTe avadrdoiwTe, 0 
TaTHp Toy Kyploy HMON ~ lHcof 
Xpictof ToY merddoy Geof Kal 
cwtfipoc tc éATiAoc HMON 
d > > ‘ a ~ > ’ 
OS EGTLY EIKWN THC ONS dTAO0- 


F ble 


tHT0c, odpayls iodrumos €v 


30 €avT@ Aeiknyc TE TON TTaTepa, 


’ “A ‘ > U 
Adroc zn, Oedc AAHOINOC, 7) 


The Byzantine Rite 


~ 


S. Chrysostom 


€N TANT! TOM THe AecTIoTelac 


‘gov: ad yap ei Ocds avéxppac- 


_ Tos drrepwvéntos abparos akaTa- 


AntTos, del Sv, OTaVTwS SY, ad 
>? 4 en \ X\ 
kal 6 povoyevns cov vids Kal TO 
~ 7 X 4 a a oe 
mvedpd cov TO a&ylov’ ov €K 
~ . ae 2 > \ > € ~ 
TOO pi) vTOS EiC TO €INA NMAS 
Tapnyayes Kal mapamecovTas 
> / 4 ‘ > b 4 
aveCTNTAS TAALVY KAL OVK ATrE- 
oTNS TAVTA TOLGY Ews Has Eis 
X > X > - A X\ 
Tov ovpavoy aviyayes Kal TIV 
Bacirelav éxapiow tiv “éddov- 
cav, “rtp TovTav amdvTov 
evyaploToopéey wot Kal TH povo- 
yevel.gov vid kal TS mvevpati 
cov TO aylo trtp madvTev ov 
t L 
iopev kal @v ovK topev, TOV 
pavepOv Kal apavav evepye- 
olav cov Tay els Huas yeyevn- 
pévov’ evxapioTotpév wot Kal 
€ X\ ~ f 4 
bmép THS AELTOvpylas TavTNS 
a > wn n~ e ~ - i 
hv ex TOV XElpav Hpav déEacOat 
katagimoov KaiTol ool Tape- 
, ’ > 4 
CTHKEICAN YIAIAAEC apxayyeA@V 
\ / > Ld 
Kal Myplddec ArreAQN, TH XE 
pouBeip Kal Ta cepadeim e€ar- 
7 
Tépvya moAvoupata peTaépora 
TTEPOTa 


The Byzantine Liturgy of the Ninth Century 323 


S. Basil | S. Chrysostom 
\ >? ’ > 2 ‘ 
TIPO ALWNON COMIA ZWH APIACMOC. 
AYNaMIC, TO MC TO AAHOINON 
map ov TO IIvedpa 7d &yiov 


Fe Ope eh ORR ENT te Peed ON ae er Se ee ee ee ee re ee 


e€epdvn, TO THc AAHOEIAC TINEY- 
MA, TOTHS ylobEeciac yaplopa, 6 


AppaBOn THe feAAovoNS KAHpO- 


Pee. eS ee Re oe eee ee 


NOMiaAc, H AtlapyH T@v alwviory 
ayabay, % ¢worolds divapis, 7 
™nyl} TOO ayiacpod map ov 
Taoa KTiols ANoyLKy TE Kal voEpa 

4 
duvapovpévn vol AaTpever Kal 
col tiv aidtov dvaméptrer Sogo- 

7 a ‘ , n 
Aoyiay OTI TA CYMTIANTA AOYAA 
Ve XN A > aA Cy 

Ca° oe yap aivovolty \arredol 
apxdyyedor pono! KyplOTHTEC 


De ee ee Ee ee 


> ‘3 ' ’ ‘ Xx 
APXAl EZOYCIAl AYNAMEIC KAL TA 
ToAvoppata XEepouBeip, col Tra- 
’ Y A X ' 4. \82 
PICTANTAI KYKA@ T& CEPAPEIM, € 


ee Tee 


TITEpyrec TG EN] Kai EZ TTEépyrec 


TG EN] Kal TAIC MEN AYCI KaTA- 

KAAYTITOYCIN TA TIPOCWTTA EaUTOV 

Kal Talc AYcl TOYC THOAAC Kal TAIC 

AYCcl TETOMENA KEKPareNn ETEPON 

Tpdc TO ETEPON akaTamavoTos 

orépaci, dovynros Oeodoylats 
expo. 

Tov emvixioy tuvoy adovra *Boa@vTa Kexpayora Kal AéfONTa 
8 das : 
"Arioc® (&rioc Srioc Kypioc caBawe 
TAHpHC 6 ovpavds Kal * rh thc AdzHc cou 





® —Bomvra..”Ayos Chrys.’ 
ae 





nm 


324 


8S. Basil 


The Byzantine Rite 


S. Chrysostom 


@CANNA €v TOLS tripiorots 


€YAOPHMENOC 6 


épyomenoc €N OndmaTi Kypioy 


e ‘ > “ 3 ’ 
@CANNA EN TOIC YYICTOIC) 


& tepeds puotinds Aéyer 
5 Mera rottwr trav paxapiov 
duvdpewv Séotrora pirdvOpwrre 
4 e ~ ee 4 ~ 
kal tpets of duapTwrol Bodpev 
kal A€éyonev “Arioc ef ds aAn- 


6as Kal mavéy.os Kal ovK Eotiv 


10 fETpov THic MErAAOTIpETTEIAC THC 


ArI@cYNHc wou Kal 6cioc EN TA- 
CIN TOIC Eproic wou GTI EN OLKat- 
, S U > a U 

oovvn Kal KPICel AAHOINH TIANTA 
émHrarec HMIN‘*TTAAcac Yap TON 
15 ANOP@TTON XOYN ASBON Ato THic 
cad S | ae a aS se \ 
ric Kai eikévi TH of 6 Ocds 

4 | era 2 teh 
Tiynnoas adrov TéBekas avrov 
Tpyotic 
dbavaciav fwns Kal ammodav- 


éy trapadeica THe 
by 4 3 “A bd n 
200 aiwvioy ayabav ev Th 


TNPHTEL 
’ , roe 
ETAYYELAGLEVOS AUTM 


TOV eVTOAGVY cou 


adAG 
UA ~ “a b] 
mapakovcavTa cod TOU adnO- 


wn ~~ ~ 4 eo - 
vov Qeot rot KTicavTos avTov 


fal a wo 
a5 Kal TH adr Tod dgews UTrax- 
Oévra vexpwobévTra Te avTov 
Trois oikelois avTod mapanTo- 
3p 7 | ep b lol 
pacw e€@pioas avrTov ev TH 
- e QA > 
dixaoxpisia gov 6 Oeds ek 
30 TOD Tapadeloou els TOV Koo pov 
rovrov Kai dméctpeyac avTov 


& tepeds puorikds 

Mer& rovrov Kai jpeis TOV 
duvdpewv Séorrora pirdvOpwre 
Bodpev Kal A€éyopev “Arioc el 
kal mavdy.os Kal 6 povoyeris 
gov vids Kal 76 mvetpd cou TO 
dytov: dywos ef kal mavdy.os 
kai meradottpettHc H AdzZa gou 
ds TON KOCMON gov O¥TWC 
HrattHcac @cte€ TON YION gov 
TON MONOrENH AOYNAl TNA TAC 
6 TICTEYWN €1C AYTON MH 
&m6AHTal AAN EXH ZWHN al@- 
NION 


FE ORL IO Ir I ET PETE ORE aye ene wae 


7a 


ye ee eee Sear Are.) ee =e 








The Byzantine Liturgy of the Ninth Century 325 


S. Basil 
eis THN THN @2 Fic €AHOH 
oikovopev avT@® Tiv €K Tad.v- 
yeveoias cwrnpiav Thy ev atte 
Mg reg é 5) x b) 
7™® XploT@ gov’ ov yap are- 
otpégns 76 mAdopa gov eic 
tédoc 8 émoincas ayabé ovde 
> -, » a 
émeAdOov EprwNn YelpON coy 
GAN étreckéyw TrOAYTpOTTIWC Ald 
CTTAATYNa EAEOYC Gov, TPOdHTac 
2 , > 7 iA 
éZatrécteiAac, emoinaas Ouvd pets 
Oia Tov ayiwy cov TeV KAO 
éxdoTnv [ENEAN Kal [ENEAN 
EYAPECTHCANT@N GOL, EAAAHCAC 
Hpiv AlA CTOMATOC TON AOYAMN 
GOV TON TPOPHTMN TPOKATAr- 
rEAAWN HulY THY pédAAOVTAY 
éoecOat cwrnpiav, NOMON EdAw- 
> ’ > 7 

Kac €iC BOHOEIAN, @yyéAous 
éréoTnoas pldakas’ OTe A€ 
? ‘ , al n 
HAQEN TO TTAHP@MA TON KAIPOON 
€AdAHCAC HMIN EN atT@ TO 
Yi® gov Af OF Kai TOYC al@nac 
€TTOiHcac, Oc ON ATTaYrAcMa THC 
AGZHC KAI YapakTHp THC YTIO- 


U , 


CTACEWC TOU PEPWN TE TA TIANTA 
T@ PpHMaTI THC AYNAMEWC AYTOY 
oYy AptiarmMOn HrHcato TO €iNal 
ica got 7@ Oe@ Kal IIazpi 
addAa Oeds dv mpoardvios érii 
Tic ric @OH Kai Toic AN- 
’ ’ ee 
OP@MOIC CYNANECTPADH Kal EK 


— 


S. Chrysostom 


15 


20 


25 


3° 


326 The Byzantine Rite 


8. Basil 
2 ¢ 7 A > t 
tmapbévov ayias capkwbels Exé- 
NWCEN EAYTON MOPDHN AOYAOY 
AaBWN, advpopphos ‘yevopuevos 
TG CWMATI THC TATTEIN@CEWC 
c ° a . ee “~ ‘ 

5 HMWN LY@ Kal NaS CYNMOPOYC 
Tolan tic €lKONOC THC AdZHC 
ayToy’ eed? yap Al” ANOpw- 
Troy H dmapTia EICHAGEN e€ic TON 
KOCMON Kal AIA THC AmapTiac 

106 OANaTOC, nUddKnoEV 6 MONO- 
renic gov yidc 6 ON €v TOIC 
KOATIOIC «ood TOY OBeod Kai 


Tlatpéc, FeNOMENOC EK LYNAIKOC 


nw . Ud rd +3 
THs ayias OeoTbKou kal aeiTrap-. 


15 bévouv Mapias, rendmenoc 11d 
NOMON, KATAKPINAL THN AMAPTIAN 
én TH capki adrod iva of én TH 
*AAAM ATTOONHCKONTEC Z@OTTOIH- 
OCIN EN AUTOTH YPICT@ ou" Kal 

20 €umoAlTevodevos TO KboLm 
TovT@, dovs mpooTdypaTa ow- 
tnpias, dmoorioas has Ths 
TwAdyns Tav €idddoY TpOT- 
yayev huas TH émipNacel coy 

25 TOY BAHOINOY Ocoy Kal Ilarpos 
KTNOAPEVOS HUaS EdYTG) AAON 
TIEPIOYCION, BACIAEION lepATeyma, 
€Onoc Srion, Kal KABapicac Huas 


a , 


> CJ “~ ’ 
év YdaTi Kal dridcac T@ TINey- 


cal c ' » c ‘ 
30 MATI T@ ALIW EAWKEN EAYTON 
> e 


ANTAAAATMA TO OavdT@ EN ® 


c ' 


S. Chrysostom 


=) 


9 


TO ee ee a eee ee 


—— = ee 





The Byzantine Liturgy of the Ninth Century 


S. Basil 


KATEIYOMEOA TIETTPAMENOI~ YTTO 
THic AmApTiac Kal KaTerdOov Oia 
Tod otaupod «is Tov adnv ina 
’ ¢ and ‘ , eos 
TIAHPOCH EAUT@ TA TIANTA e€Ay- 
CEN TAC @AINAC TOY OANATOY 
Kal avaoTas TH TpITH HAMEpA 
£ 4 4 S 
Kal oddoToLnoas mwadon TapKl 
Thy €kK veKp@v avdoTacw 
’ > t ‘ aa: 
KAOOTI OYK HN AYNATON KPATEIC- 
plopas 


bd / 
EY EVETO 


Bal YO THS TON 


APYHTON THC zwric 


ATrapyH T@N KEKOIMHMENON, 
TPWTSTOKOC EK TN NEKPON 
INA 7) aYTOC Ta WavTa EN TIACIN 
’ a5 \ > \ 
TIPWTEYOON KaL avedOav els Tovs 


ovpavovs EKAPICEN EN AEZIA THC 


‘ 2 ¢ * a 
MEfAA@CYNHC EN YYHAOIC Os 
Kal ‘ize1 AmOsOYNAL “EKACT 


KATA TA €pra ayTOY" KQTEALTFEV 
d& piv bropvypata TOU cwTN- 
piov attod mdéOouvs Tatra a 
mporebeixap’| ev KaTaTas avTob 
évrodds'T péddov yap éfcévar 


> 4s ‘ id  , A > , 
€ML TON EKOVGLOY KAL AOIAIMON 


‘ x € “~ ’ > 
Kal (womroioy avTOU BANATON EN | 


n s 2 U c A c A 
THNYKTIH TIAPEAIAOY EAYTON YTTEP 
ric Tof KOCMOY ZWAC AdBON 
Apton émi Tay dylwv abtod Kal 

by va ~ OE 4 
axpdvrwv xeipov kal avadelgas 


A an “~ \ v > 
gol T@ Oc@ kai Ilarpi, ey- 


327 


8. Chrysostom 


ds EO Kal macav Thy breEp 

Ov oikovopiav mAnpacas, TH 

NYKTI H TApEAIAOY EAYTON AABON 

ApTON €v Tals ayiais avrod 

kal adxpdvrTos Kal aduopyrocs 
° 


Xepoivy eYyapictHcac Kai ey- 


® [P. 327. 22-336. 12] from Grottaferrat. MS. T B vii. 


20 


35 


30 


328 


S. Basil 
XapicTHcac eyAorHcac ayidoas 
kAAcac EAWKEN TOIC aylols adTOd 
MAOBHTAIC KGL ATOTTOAOLS EITION 


5  AdBete darete’ ToYTd MOY 
EcTIN TO COMA TO YTIED YMON 
kA@pevor eis ddeoiy dpapTidv 

€ Ys ‘\ \ , >? 
Opoiws Kai TO TOTHPION ék 
TOY fENNHMaTOc THic AmTreAOY 
10AaBov Kepdoas eYYApicTHcac 
evAoynoas dyidoas EAWKEN TOLS 
adyios attod pabnrais kal 
b A > , 
QMOCTOAOLS EITTON 


' > > an ’ a , 
15  Miete é2 aytoy mAntec’ ToyTé 
MOY ECTIN TO alma TO ¥rép 
YMQN Kal TIOAAGN EKYYNOMENON 
eic Adecin AmapTIAN' ToyTO 
TOIEITE €ic THN EMHN ANAMNH- 
c , A} nn > U ‘ 
20 CIN’ OCAKIC [TAP AN ECOIHTE TON 
&PTON TOYTON Kal TO TIOTHPION 
TOYTO TIINHTE TON €MOv OANO- 
TON KaTarreAAeTe, THY éuiy 
avdoraciv opodoyeire, 


The Byzantine Rite 


S. Chrysostom 
AorHicac €KAaCeN Kal EA@KEN 
Toic a&ylois avTod MaeHTaic Kal 
aMOTTOAOLS EITION 

exw. 
AdBete cdrete’ toyr écTIN 
TO c@mA MOY TO YEP YMAN 


c ‘4 ‘ \ U ‘ 
Opoiws kai TO ToTHpION meTA 
‘ n ! 

TO AEITINHCAl AEFON 


_ ko. 

Tliete €Z aytof mANTEC* TOT 
€cTIN TO AIMA MOY TO THic 
KAINHc AlABHKHC TO YTIEP YM@N 
kal TOAA@N &kyYYNOMENON €ic 
ADECIN AMAPTIOON 

6 Aads 
"Aun. 


25 {THE INVOCATION ) 


Mepvnpévor odv déomora 
kal hpeis TOY cwornpiov adbrod 
TaOnpudror, TOU (worrolod orav- 

30 pov, THS Tpinuépov Tad7s, THs 
eK vexpav dvactdcews, Ths els 


6 iepeds pvorikds 


Meprnpévor toivuy tijs ow- 
Tnpiov ravrns évToAns Kat 
TavT@V TOY virép hud yeyern- 
Hévev, rob oravpob, rod rd gou, 


THS Tplnuépov dvacrdcews, 


The Byzantine Liturgy of the Ninth Century 329 


8. Basil 
ovpavovs avddou, Tis éx de~ov 
god tot Ocod Kai Ilarpos 
Kabédpas Kal ths évddgou Kal 
poBepas devrépas adrod mrapov- 
aias 


S. Chrysostom 
THs els ovpavods avaBdoews, 
Ths éx Se~iav Kabédpas, Tis 
devrépas Kal évddgov mdr 


Tapovoias 


exw. 
\ ’ 2 a a ‘ 2? 4 7 ‘ \ PA 
T& Cd EK TAN CON col MporpepovTes Kata mavra kali dia madvra 
& Aads 
Se duvodpev (ot edAoyodpev col edyxapioroipev Kipre xal 


dedpueOd cou 6 eds 7dr) 


Aa rotro déomota Travdyle 
a “ e ¢ ‘ ‘ 
kat mpeis of apaptwdo Kal 
dvdé.or SodAo0i cov of Karagi- 
wbévres X iv TO ayio 
Tes AElToupyely TO ayia 

gov Ovoiacrnpio, oY dia tdc 
> \ 
ov yap 
> ’ t b] \ 2. = a 
ETTOIHCAaMEN TL AyaOdy Emi TIS 


AIKAIOCYNAC HMQN* 
ee > ‘ ‘ ‘ > Li \ 
yns’ dAAd Ald TA EAEH COY Kal 
TOYC VIKTIPMOYC Coy ods EZéyEac 
U 2 > c a ~ 
TAoyciwc €d Hué&c Oappoivres 
mpoceyyifomev TH ayip cov 
dvoiacrnpiw Kai mpobéevres TH 
avrirura Tov ayiov cdparos 
Kal aipatos tod xpioTod cov 
cod dedpucba Kai ct mapaKadod- 

e € 9 3 7 lod 
pev dye dytwv eddoxia Tis 
ans ayabérntos EdOEIN TO 
TInefud oov to ITavéyiv ép 
Has Kal éml Td& mpoxeipeva 
d6pa Tatra Kai evrAoyjoa avTa 
kat ayidoat Kal avadei~a 

~ 





& tepeds puorikds Aێyer 
"Eri mpoogpépopév cor Thy 
AOPIKHN TAvTHY Kal dvatpaKxToy 
AATpPElAN Kal mapakadodpev 
kai OedpeOa Kal - ixeredvomer 
katdmeprpoy 76 IIvetpd cov 
To" Ayiov éd’ ads Kal él ra 
Tpokeipeva O@pa TadTa 


Io 


15 


20 


30 


330 
S. Basil 
Kal odpayite ta Gaya SGpa y' 
héywv 


Tov ev aprov TodTov avTo 
To Titov G@pa Tod Kupiov Kal 
5 Oeod Kal cwrhpos huey ‘Inoov 
> i'¢ 
anv 


X\ X\ 4 ~ ? % > a 
TO oe TOTNPLOV TOVTO avuTO TO Tl- 


X piorov, 


pov aipa Tod Kuplou Kai Beod Kal 
coTipos Huav ‘Inood Xpiorod, 
10 aunv, TO exxvOev YreEp THC TOY 
any 
ebxH] 
Pp. de ' \ > a 
pas O€ mantac Tovs eK TOY 


KOCMOY ZOdHC, 


éndc Aptoy Kal Tod mornpiou 
15 METEYONTAC Ev@oaL aAAHALS 
els EnOc TINeYmMaTOc Arloy KOING- 
NIAN Kal pndéva Auav €ic KPiMa 
) els KATAKpPLULA TOLHoaL peTa- 
axely TOO aylov cHpaTos Kal 
20 alpatos Tov xploTod cov adX 
INA €Yp@MEN EAEON KA YAPIN 
peta TaVT@OV TON STIWN TON 
A al@Nodc or evapeoTynaav- 
TOV TpoTTAaTopeY TATEpwY TaAT- 
25 plapXav mpopynTav amroaTéhwv 
KnpvKov evayyedoT@v papTv- 
pov dporoyntav diacKkddov 
Kal TavTos TINEYMATOC AIKAloy 
éy mloTEL TETEAEIWMENON 
30 exo. 
"Eg~aipéros ths mavayias a- 


xpdvrov wrepevroynperns de- 


The Byzantine Rite 


S. Chrysostom 
kal dviordpevos odppayifer A€ywv 
PU TLKOS 

\ , A \ > 
Kal toinoov Tov pev apToV 
ToUTOV TipLovy THA TOU xploTOU 
. , \ “ ¥ 7 
gov petaBarov TO Tvevparti 
anv 


To Ot évy TO TOTHNPiwa TOUT@ 
0 V T¢ nplg c 


gov T® ayia, 
t a 


tipiov aipa tod xpiaTod cov 
\ “ i 7 
peTaBartav TO mvedpati cov 
co 7 > al 
TO dyin, anv 
& tepevs puotiKkds 
wate yevéoOar Tois peTadap- 
Bdvovow els vi Woxijs, els 
deriv &papTi@v, Els KOINDNIAN 
Toy Arloy gov TNeYMaToc, «ls 
7 7 5] 
Bacirelas TANpopa, els Tap- 
pnolav tiv mpos oێ, mu eic 


Kpima 7) els KaTaKpia, 


ah ol | 


Lhe Byzantine Liturgy of the Ninth Century 33 


S. Basil 
di e “~ va = \ 
omoivns jpav OeordKov™ Kai 
derapbévov Mapias 
kai Aeyopévov TON AINTYXQN tapa 


Tov Siaxdvou Aéyer 6 tepeds tiv edx AV 


~ > Lol 
Tot dyiov “Iwdvvov rod 


? ‘ a -" 
mpodpouov Kali Bamriorod, Tob 


aytov 700 Setvos OU Kal THY 


pv apny emitedodpev Kal tév- 


Tov Tov aylov cov ay Tais ike- 


clas érioxeirar Huds 6 Océds, 


S. Chrysostom 


<THE INTERCESSION ) 


” r 
Er T poo pépopév Wol THN 

ry ? U € \ 
AOFIKHN TQAUTHV AATPEIAN VITEP 


“A b 
TOV €v TigTEL dvaTravoapéevov 


Tatépov Tarpiapyav mpogn- } 


Tév adrocTéAwv KnptKey evay- 


Io 


_ 
on 


yeAtoTa@v papTtipwv dpuoroyn- 


Tav €yKparevTéy. Kal tavrTos 
: ’ 5 7 
AlkalOy €v qWiaTEL TETEAEIO- 
MENOY 
exo. 

"Egatpérws ths mavayias a- 
xpavrov wirepevddgou evdAoyn- 
a8 ; 7 ¢€ ~ , 
pévns deoroivns }uav Oeordxouv 
kat derrapbévov Mapias 

Tod dylov Iwévvov rob mpo- 
Spépou kai Barricrod Kai Tov 


£ 4 \ 7 > rd 
AaYl@OV Kal TAVEUPH LOv aTvOoTO- 


20; 


A 


Awy Kal Tod a&yiov roi8e OU Kal . 


THY pvipnv emiteAodpev Kal 30’ 


<4 


332 


The Byzantine Rite 


S. Chrysostom 


n~ e ~ 
TdadvT@Vv Tov ayiwy cov ov Tats 


“kkeolass érrioxeyras Huds 6 cds 


Kai prvjcOnri mdévrav trav Kekoinpévov év édrridt dvacra- 
cews (wns alwviov Kal advdtravoov adtods Smov émioKorel TO 


5 Pac TOY Tpocw#oy coy 
“Eri cod dedpcba prvnoOnre 
Kipwe rns ayias cov Kaborikns 
kal dmroorToAkhs exkAnoias TIS 
Am0 mepdtev Ewc TEPATWN THC 
10 OIKOYMENHC Kal elpnvevoov av- 
TiV HN TIEpIETTIOIHC® TH TIMI@ 
aimati ToD ypictof wou Kal Tov 
dy.ov oikov Totroy otepéwoor 
HEX pt THc CYNTEAEIAC TOY AI@NOC 
15 MvyjocOntt Kipee trav Ta 
dGpa Tatra mpookopicdvTov 
kal dep av Kai du’ dv Kal ep 

ols abra& mporekouicay 
Mvijocbnri Kipie trav Kap- 
20 TopopovvTwy Kal KadALepyouy- 
Tov év Tals dyiats cov éxkAn- 
gias Kal pepvnpévov Tov 
Tmevntov’ dpenpar avtovs Tots 
mAovalos cov Kai érovpaviols 
25 Xaplopact’ xdpioat avrois adv- 
TL TON EMIPEION TA ETTOYPANIA, 
dvi TOV TIPOCKAIPON TA AIGNIA, 
dvti TOV POAPTON TA AOapTa 
Mvynodnrt Kipie trav én 
30 EPHMIAIC KAI OPEC! KAI CTTHAAIOIC 

Kal Talc Ottaic THe rric 


“Eri rapakadobpér ce pvjo- 
Onr. Kipie mdéons émioKorias 
6p0oddgwy T&V GPPOTOMOYNTWN 
TON AOrON THc ofS AAHOEIAC, 
mavTos Tob mpecBuTepiov, TIS 
év Xpior@ Stakovias kai mavTos 


lepatikod TéypaTos 


"Ett mpoodépomév oot THN 
AorikHn TadTHY AaTpelan Umrep 
THs olkoupevns, Urép THs aylas 
Kaborrkhs Kal admooroAKhs 
> 4 € \ ~ J € 7 
éxkAnoias, Urép TOV Ev ayveia 
kal cepvh toditeia OiayévTor, 
Uép T@V EN GPECIN Kal CTTHABIOIC 


The Byzantine Liturgy of the Ninth Century 333 


8. Basil 
Mvijobnrt Kipie trav &v 


mapbeveia Kal evrAaBela Kat 
é “ 


7 


ceuvh worteia SiayovTwv 
MyvijocOnrit Kipie rot ev- 


ocBeotdtov Kal miototdrov 


3 


jpav Baciiéos dv édikaiw- 


’ > ‘ a 
cas BAciA€YEIN ett! THC 


riic 6TAw ddHOelac, SttAw 
> ’ ’ ee ae 
€YAOKIAC CTEMANWCON QUTOV 
€TICKIACON €TTl THN KEaAHN 
avTod én Fimepa TOAEMOY’ ENI- 
CYYCON avTod TON BpayioNa’ 
avToO THN AézIAN’ 
Bact- 
¢ ‘ > mm - 
YTOTAZON AUT@® Tay- 
Ta Ta BdpBapa 
TOYC TIOAEMOYC BEAONTA’ xEpl- 


Y'YOOCON 
Kpdtuvov avTod Thy 
Aefav* 
€ONH TA 
| Rs, Fg ‘ b] 

cat avT@ BonOeay Kai dvad- 
ia | Ay ° U > 
aiperov elipnvnv’ AAAHCON EIC 
ay , > ~ 3  5< \ 
THN KaPpAION Q@UTOU ATAGA YTTEP 
THs exkAnolas cov Kal travTos 

Lo) ~ @ 2 “a 4 
Tov Aaov gov ind EN TH YaARVN 

> a ‘ ' 
aYTOY HpemMoNn Kal HcYyION BION 
AIAFWMEN EN TIACH eYCEBEId Kal 
CEMNOTHTI 3 
MvycOnrt Kipie mdons 

> a ee ~ 

Apyfic Kal €Z0yclac Kal TY Ev 
‘4 > ~ ~~ Qa 
mahatio ddehpov yay kai 
mayvTos TOO oTparoTrédouv’ Tovs 
ayabods év TH ayabérnti dia- 
Thpnoov, ToS Tovnpods aya- 


S. Chrysostom 
Kai Taic émaic THe ric, b7rép 
Tov TiaToTdTav Baciréwy, THS 
giroxpiorov Baciricons, Tav- 
Tos TOO madatiov Kai Tod oTpa- 
TorédovatTay’ Ods adrots Kipie 
elpnvixoy To Bacideoy ina Kal 
Hpeis én TH yoAHvy ayT@n Hpe- 
MON Kal HCYYION BION AIATOMEN 
én TACH EYCEBEIA Kal CEMNOTHTI 


5 


15 


20 


25 


3° 


5 


10 


15 


20 


25 


334 | The Byzantine Rite 


S. Basil 

Gods troincoy EN TH YpHCTOTHTI 
coy 

MvjoOnri Kipie rob repieo- 
TOTOS Aa0d kai Tdv du’ eddrAbyous 
airias dmodepbévtwy Kai éré- 
noov avTovs Kal Huds KATA TO 
TAHOOC TOY EAEOYC Coy* TA 
TAMIEIA AUT@V EMTTAHCON TIANTOC 
> eee) \ & | bd 
aravoy, Tas oug¢vyias avTa@yv ev 

} ee od Ane 7 7 
eipyvn Kal dpovola Siathpnoor: 
Ta VHA ExOpeipov, Thy vedTNnTA 
Talayeynoov, TO ynpas TTreEpl- 
Kpatnoov’ Toye déAiropyyoyc 
TIAPAMYOHCON, TOvS €oKOpTiC- 
févous éticyndrare, TOdS qTe- 
TAavnpévous emavéyaye Kail 
avvarpov Th ayia cov KaboALKA 
Kal @MOOTOALKH ExKANnoLG, TOY 
al q nota, TOYC 

OYAOYMENOYC YTTO TINEYMATON 
AKaBdpTON €AEUOEpwoor" Tos 
mréovoelt ovpTAEVaOY, Tots 6dol- 
Topotc. ouvddevoovy xnpav 

7 0 > ~ ¢ Ya 
TpooTnO, oppavav virepaoti- 
gal’ alxpaddrovs pica, vo- 
cotvras iacat, Tov év Bhpact 
kal év petddAos Kal é€opiats 

‘ ~ 7 ‘ a 
Kal mikpais dovAcias Kal méon 
Orie: Kai dvdykn Kal tept- 


oTdce dvT@y pynpovevoov 6 


30 Ocds Kal mavrov Tév Seopévov 


THS heyadAns oouv evoTrAayyxvias 


S. Chrysostom 


=— 


The Byzantine Liturgy of the Ninth Century 335 


S. Basil . 

‘ ~ > UA € ~ ‘ 
Kal TOV ayaTeYTOY Huas Kal 
TOV picovvTov Kal TOV EVTELAG- 

7 £ ~ “~ b] 7 A - 
pévav hyty Trois avagiors evyxeo- 
Oat drrép av’rav 

Kai ravris tod aot cov 
pvnodnre Képie 6 Beds Huov 

‘ Bb] \ a 4 X\ 
kal él mdvTas €Kxxeov TO 
TrAovet6y oov éreos Kal aot 
Tapéxov Ta Mpds cwTnpiav 
aithuara Kal av pels ovK 
2 , 2) ana BY 
éuvnpovedoapev Oc ayvolav 7 
AnOnv 7 mAnOos ovopdtev 
abtos pynpdvevoov 6 Oeds 6 

ION oft 7 ‘ € 7 
elds “ExdoTov Tiv HAtkiav 

\ ‘ 7 ¢ ION 
Kal Thv mpoonyopiav, 6 «ideas 


? 2 ? N 
€kaoTov €K KolAias PnTpos 


adtod' ov yap ef Kuvpie 7 
Bonbera trav aBonljrorv, 1 
b] \ “A > ' ¢ 
€ATLS TOV ATTHATTIICMENON, O 
TOY xXElpafomévwy owTHp, 6 


Tov mAcbvT@y ALHhY, 6 TOV 
voootvtwv iarpos* avTos Tos 
_ »' 7 ~ ¢ ION 
Tacw Ta wdvTa yevod 6 eidas 
éxaoTov Kal TO aitnua avrod, 

olkov kal Thy xpelav avTod. 
Kai pica Képte rhv roip- 
vnv Tavtnvy Kal maocav mov 
\ 7 MER A lo 
kal xo@pav amo ALpov Aolpod 
GElopov KaTaTovTiopod TuUpos 
paxaipas Kat emdpouts addo- 
dtrAwv Kai éudvaAtov modépLou 


S. Chrysostom 


20 


25 
Mvijobnri Kopte ths réAcws 
* “A 
éy 7} TWapoikodpmev Kal madons 
7 \ ys Ss “~ 
TOAEWS KAaL x@pas Kal TOV 
WioTEL KATOLKOVYT@Y Ev avTOIS 
30 


ow 


Io 


15 


20 


25 


ea? 
° 


336 


S. Basil 


"Ev mpéros pyjoOnri Kvpre 
Tov TaTpos Kal émioKérrov huav 
70% Seivos Ov xd pioat Tals aylats 
gov €xkAnoiats év elphvn o@ov 
EVTLMov Uylh pakponpepevovTa 
OpOOTOMOYNTA TON AOrFON THic 
ans AAHOEIAC 

TA AINTYXA TQN ZQNTQN 

Mvijodnri Kipie wéons em- 
axons dpbodégwv TON dpb0- 
TO |MOYNTON TON AOrON THic ofS 
AAHBEIAC 

Mvijobnri Kvpie xatd tO 
TIAKIBOC TON OIKTIPM@N Coy Kal 
THs euns avakibrnTos* ovy- 
xopnoby po wav wANnEpEANLA 
Exovolby TE Kal aKovoLoY Kal 
ph dia Tas eas apaprias 
Kkodvons Tiv xdpiv Tod dytov 
gov mvevparos amd TOV Tpo- 
keipévov Sdpov 

Mviobnri Kipte tod mpec- 
Burepiov, tis év Xpiot@ dia- 
kovias Kat mavTos lepatiKod 
Téypatos Kal pndéva hpuov 
KaTalcXvvns TOY KYKAOYNTWN 
TO d&ytov coy ByClacTHpION 


‘Emicxeyar im&c EN TH ypHc- 


c TORHT, coy Kupye,, emipavnO 


“tea A 
Hplv Tois tAovatoLs Gov oiKTIp- 


The Byzantine Rite 


8. Chrysostom 
exw. 
"Ev mpdéros pvjocbnri Képre 
ToD apxLemiokbmou Huay rodBe 
Mviobnrt Kvpte mAcbvt@v 
ddoitropotvT@y voootyvTov Kap- 
vovtwv aixpaddérov kai Tis 
cwoTnpias avTaov 
MvjoOnri Kipie rév Kaptro- 
4 ‘ 4 
popovvT@y Kal KaAALEepyouvTav 
> ~ 7 3 7 
ev Tais dyiais cov ExkAnoials 
Kal peuynuévoy TOV TEVATOY 
» wee ‘ 4 « ~ 4 3 , 
Kal €ml TavTas nuas Ta EEN 
> Z 
gov e€amrooTEtAov 


eer eee 


The Byzantine Liturgy of the Ninth C entury 33 


8. Basil S. Chrysostom 
pots’ evkpdrovs Kai érwdedels 
Tovs adépas Hulv xdpioat, dp- 
Bpovs eipyyvixods TH yh mpos 
kaptrogopiayv dépnoat, eYAbrH- 


or 


CON TON CTEANON TOY ENIAYTOY 
tic ypHctoTHToc coy Kupie 
Tadoov Ta cxlopata TeV EK- 
kAnoidy, oBécov Ta ppydrmaTa 
Tév %ONON, TAS TOY aipécewv 
éravacTdces Taxéws KaTd- oa 
Avoov EN TH AYNAMEl TOY Arioy 
gov TINEYMATOC’ WdvTas Has 
mpocdeéat eis tiv Bacirelay 
gov yi0Yc dwtoc Kal yioyc 
Himépac, avadeigas piv Thy 5 
O7)V CiPHNHN, Kal THY oY ayd- 
mv xdpioat Hmin Kypie 6 Gedc 
HMON, TANTA PAP ATIEAKAC HMIN 
éxgw. 

Kai dds jpiv én Eni crémati Kal mi Kapdia Aozdzein Kal 20 
dvupveiv 7 wadvTipov Kal peyadorperés dvoyd cov Tod IIarpés 
kal rob Tiob Kai rod dyiov IIvetparos viv (Kai dei Kai eis 
Tovs ai@vas T@V aidvev) 

& Aads 
Apiy. 25 


{THE BLESSING) 
‘O tepets 
Kai éctar 7a €AéH TOY merddoy BEOY Kal cwTHpoc HMA@N 
"Inco? Xpictof meta wdévT@v YMON 
6 Aads 
Kai metdA tof TMNeYmaToc 
coy 


39 


338 


8. Basil 


The Byzantine Rite 


8. Chrysostom 


{THE LORD’S PRAYER) 


Kai rod Staxévou rrovotvros tiv péonv 
edX TV 


émevdxetat & tepevs 

“O @e0c HMON 6 GE0C TOY 
cwzein, od Has didagov edya- 
10 ploTely oo. agiws TaY EvEpyeE- 
aiév cov ON émoiHcac Kal 
Toleis MEO Hua. od ed 6 eds 
hav 6 mpoodeEdpevos Ta OGpa 
Tabra’ KaOdpicON Mas ATO 
15 TTANTOC MOAYCMOY CapKOC Kal 
TiNeymatoc Kal didafov Apuas 
EMITEAEIN APIMCYNHN EN COBH 
cou iva év Kabap@ TG mMaptypiw 
THC CYNEIAHce@c Hua brrode- 
20 XOpmevol THY pepida TOV ayLac- 
pdtrov cov évobopev TO ayio 
cépar kal aipart ToD xpioToU 
cov Kal wmrodeEduevot ava 
agims ox@pev TON XPICTON Ka- 
a5 TOIKOYNTA EN TAIC KAPAIAIC MOV 
kal yevdpeOa nadc TOY Arioy 
gov TINEYMATOC, Nal 


hpav Kal pndéva tay ENOYON 


6 @€0Cc 


ToLnons Tav pplKT@v gov Tov- 
30 Tov Kal érrovpavioy pyaTnpiov 


pnde dcbenti uy Kal c@pate 


*O SidKovos 
Ilévrav tév d&yiov { uynpoved- 
gavres ert Kal ere 
eiphvn KTA) 
& tepeds puotikds 
Sol wapaxararibéueba THY 
(ohv hav amacav Kal Ti 
€dmida Séorora gpirdvOpwre 
S a, 7 ‘ la 
Kal mapakadodpev oe Kai ded- 
ee A ‘4 
peOa Kal ixeredopev Katagio- 
gov pas petadaBely Trav 
€rroupavioy cov Kal plKTov 
pvornpiov Tabrns THs lepads Kai 
TVEVLATLKHS Tpamé(ns pera 
Kabapod ocvveddros eis &peowv 
dpapriav,eis cuvyopno mAnp- 
peAnpudror, eis TIneYmatoc 4ri- 
' 3 '¢ 

OY KOINWNIAN, els Baotdelas 
ovpavav KAnpovopiav, eis Tap- 
pnolav tiv mpos oé, MH eEic 

Kpima pnde els KaTaKpipa 


+ 
aan 
= ale 
_ 5 ce 


The Byzantine Liturgy of the Ninth Century 339 


8S. Basil S. Chrysostom 

€k TOD AnazZiwc adTav peTadap- 
Bdvew adda dds Hyuiv péxpe 
THS éoxdtns hav avamvors 
atiws bmodéxec Oa Thy édrida 
TOV ayLacpdTev cov eis Epddiov 
(o7s aiwviov, «is dimodoyiav 
evmpoadextoyv tiv emi tof po- 
Bepod Bimatoc tof ypictoy vou 
dtrws dv Kal hwets pera madvTov 
Tév dyiov Tév at aldver co 
evapecTncdvroy yevoucba pér- 
oxot TOY alwvioy cov ayabdr 
GN HTOIMacac Toc AraT@cIN oe 
Kiupue 


& Stdkovos 
> ~ aw 
AvtiaBod {cdcov édXénoov 
KTA) 
Ti jpépav maoav (KTr) 
éxpw. & tepevs 
\ ? Tey , ‘ ' ’ , 
kat Katagiwoov tpas déomoTa meTd TappHciac akaraxpires 
ToApav ETIKaAelcOai oe Tov emoupdviov Ody Tlatépa kai 
AEreIN 
6 Aads 76 & Aads 
Tlatep Himan (6 €N TOIC O¥paNoic, driacéritw TO GNOMA coy, 


c 


EAVETW H BACIAEIA COY, FENHOHTW TO OEAHMA COY WC éN OY Pan®@ 
Kal él TAc Fc’ TON ApTON HMQ@N TON ETTIOYCION Adc HiMIN CHMEpON 
Kal &cec HMIN TA OMEIAH MATA HM@N Cc Kal Himetc AdIeEMeN TOIC 
OdelAeraic HM@N Kal MH e€iceNérkHC HiM&c cic TrelpacMON AAAA 
pYcal Hac ATO TOY TONHpOY > 

& iepeds exw. 


6T1 cof¥ EcTIN A BaciAeia Kal H AYNamIC Kal H AdZa TOD Ilarpés 
Z2 


Io 


15 


20 


30 


340 


S. Basil . 


The Byzantine Rite 


S. Chrysostom 


(kal tod Tiod kal rod dylov IIvetparos viv kal del Kal €ic 


‘ 7 ~ 37 
TOY AIMNaAC TOV al@vey) 


& Aads 
” Amtin. 


5 (THE INCLINATION) 


Kat pera 7d "Api A€yer & tepeds 


‘O tepevs 


Eiphvn maow 
{6 Aads 


‘ “~ 2 a 
Kai 7@ rvedpari cod) 


10 Kai Tod Staxdvov AێyovTos 


& SidKovos 


X\ DS ¢€ 4 ~ 7 7 
Tas xeparas hav (76 Kupio kdivoper) 


émevxetar & tepeds 
Aéorora Kipte 6 1athp TON 
OIKTIPMON Kal B€OC TIACHC TlApa- 
1s KAHCcewWc TODS UmoKEKALKOTAS 
go. Tas éavTav Kepadas €v- 
Abynoov aylacov ppovpyaov 
> 4 2 ra) > \ 
dxtpwcov évduvvduwoov, ato 
TANTOC Eproy TONHPOY amrdaTN- 
\ XN ” > ca 
2000V, TANT! O€ Epr@ Arae@ 
4 ‘ 7 > 
ctvarpov kai kaTafi@ooy akaTa- 
pitas petacyxely TOY aXpav- 
tev TtovTav Kal wormroley 
7 > ” c 
pvoTnpi@v €1C A@ECIN AMAP- 
Tineymatoc Arioy 


25 TION, els 


KOINGONIAN 


a! 


30 


& tepeds puorikds 


Edyxapicrobpév cot Bacidey 


Adpate 6 7H GpeTpyT@ gov 


duvdper Onprovpynoas Ta TavT a 
kal T@ wAHOE Too Ed€ous cov 
bd > 4 > es 
é€ ovK dvTwv EiC TO EINAI TApa- 
yayov Ta ovpTavTa’ 
déorora ovpavdbev epide emt 
TOUS KEKALKOTAS TOL TAS EAUTOV 
kepadds: ov yap ExAwav capKl 
| er > A A cal cal 
kal aivati dd\Ad ool TO PoBEp@ 
Och" od ody Séon0Ta Ta Tpo- 
ke(peva Taow hptv eic 4radon 
é€ouddiwov Kata THY exdoToU 
297 5 eed 
idiav xpetav 
ovpmrevoor, Tots ddoimopovoty 
cuvédevcov® Tos vocotyTas 
tacat 6 iarpods Tay Wuxdv Kal 


TOV TOLATOV TUdY 


avTos 


~ Ye 
Tols MA€ovcLY © 


The Byzantine Liturgy of the Ninth Century 341 


8S. Basil S. Chrysostom 
— eka. 
xaépirt Kal oikrippots Kai gidavOpwria Tob { povoyevods cou viob 
é 
uel’ ob evdoynros ef adv TO Tavaylo Kal ayabO Kai (worrol® 
c c t c 


cou mrevpart viv kal del Kal els Tods aldvas TOY aldver). 


(THE MANUAL ACTS) 5 

Eix2 tis tdoews Tod dprov “O tepevs 

TMpdcyec Kypie Inood Xpioté 6 Oeds pay €2 dyiov KaTOIKH- 

’ \ > \ ? X ¢ - = -@ a ¢ » “ 4 
THPIOY COY Kal EAGE EIC TO AYlaTaL HMAC 0 AVM TH IIarpi 

‘ 6 Z \ 58 7 ) 4 a eae \ 
cuvkabefopevos Kal @0E Nuly aopaTws *Tap@V" Kal KaT- 

7 a a \ ~ Q2...% ‘ 22 A 
agimoov * TH KpaTal& coy y¥elpI petadobvar hiv Kat dc tpd@y 10 


TavTl TS Aa® cov 


kal pera Td eitreiv Tov Sidkovov & StdKovos 
II pio yopev 
5 tepeds tpot tov Gyrov dprov kai Aéyer ' 6 tepevs 
Ta ayia Trois ayiots » : 15 


kai petd 76 eletv tov Aadv 74 
Els dytos, eic kypioc *Incofc Xpictdc 
eic Ad2ZaN Ocoy TMatpdc 
AapBaver & 708 ayiouv cdpatos pepidas kai PadAer eis wa &yva toThpia kai A€eyer 
Els rAnpopa IIvedparos ayiou i 20 


‘Tod xpi} dveu Seppod Aerroupyijoat mpeoPurepov ei pr Kata ToAATV Tepiotactw 
kal ci ovSapas etpioxerar Oeppov]. 


{THE COMMUNION ) 
8[°H éxdadvyots tis peTaAnfews 
Merd PoBov Ocod kai mictewc Kal ArATHC (mpooénbere)] 25 
2 [paAAerat r6 KOINQNIKON | 
$[H METAAHWIZ. 
Meta tiv petadnipev 
TAcon 6 eds TON AdON coy (Kal EYAOPHCON THN KAHPONOMIAN coy 
Kal émyaparre. Td Octov onpetov Tod tTiptov oraupod]. 30 


® guvwv’ katatiwoov Chrys. b +6 Aads Eis Gyos Chrys. 


342 


8S. Basil 


The Byzantine Rite 


S. Chrysostom 


2[ Mera 76 peradaPetv ravras tOv dylwv puornplov év +O péAAew Tods KAnpl- 
Kovs én Td okevodvAdkiov drokabiorayv Ta Tipta pimidia StioKdpia kal worhpia 
kat GAda tepd oxet’n, peta rd ex TOv twapatpatefinv (pera) tiv SidSoow 
drorePfivar mavra eis tiv dylav tpdmefav kal WadOivat Tov TeAcuTatov otixov 

5 Tod Kowwvicod, Aéyerat kai Trodro Td TpoTdpiov 


TTAHpmeritw TO cTéma Au@y ainécewc Képie Src Anymnricw- 


MEN THN AdZaN Coy Ort HElwoas fuds Tov dylwv cov peTacyeiv 


“A > “a “a “~ «¢ c U 
pvotnpiov’ THpynoov Hpas €v TO OG aytacu@ SAWN THN HMepaN 


peXeT@vrTas THN OiKaLocdyny coy, 


&dAnrovia| 


10 *[xat 4 dmoxaSliotacis tév Sapwv év Ti mpd0ere Kal ai KAcloes tTav Oelwv 
TUG]. 


{ THANKSGIVING) 


Kai perd +d mdvras peradaPetv Aéyovros tod Staxdvou tiv edx tv 
{’OpOoi peraraBérres xr} 


15 émevyxetat 6 tepevs* 


Eyyapictofmén coi Kypie 6 
\ ~ ee | lo 4 
Sede Hum Emi TH peTadHrwer 
“~ e ‘4 > 4 > 4 
Tov adyiwy axpdvrav abavd- 
Tov Kai émouvpaviwy cov pvoTn- 
4 ba 4 - m. % by 
20 ploy av edmKas huiv emi evep- 
yeoia Kal dytacp@ Kal ido 
TaY uxav Kal Tay copdror* 
x £. ~ € - 
avros O€omota Tay amdvTov 
dos yevécOar jpiv Thy KoINO- 
25 NIAN TOY! aylov cwmaToc Kal 
aimMatoc TOY ypictof gov eis 
miotiv adkatatoyuvtov, els drd- 
THN ANYTIOKPITON, €/$ TTAHCMO- 
NHN codiac, els laow wWoyiis 
30 Kal odparos, els admrorpomiy 


Edyxapicrobpév oo Séorrora 
pirdvOpwrre evepyéra Tav Wu- 
Xov Huav 6 Kal TH tapovon 
HuEpa Katagiwoas Huds Tov 
érroupaviov cov Kal dbavérov 
pvoTnpiov’ dpeoTéMHCON 77uUaV 
THN OAON, GHoov Huds év TO 
poBwo cou rods mdvras, ppotvpn- 
Gov npav Tiv Conv, dopddioat 
npov ta diaBhpata, eyais 
kai ixeciais Tis dylas évddgou 
Seorroivns judy Oeordkov Kai 
deirap0évov Mapias kai mév- 
Tov Tav adylwy cov .tév an 


aldvev co. evapecTncdvTov 


* +pvorKds Chrys, 


The Byzantine Liturgy of the Ninth Century 343 


S. Basil 
4 > ? > 7 
mavrTos évavtiou, eis mepitroin- 
ol TaV évTOAGY cov, €ls aTro- 
Aoyiav ebmpécdextov THY emi 
Tod goBepod Brparos 
Xpiarov gov 


TOU 


S. Chrysostom 


exo, 


e ‘ o 2 


OTL OU €l O 


“a 


a 


Kai eis Tovs al@vas Tav aidver, 


dylacpos pay Kai col tiv ddfav avaméurropev 
7@ Ilatpi kcal 76 Vis Kal 7G ayio Tvedpatt viv kai aei 


aunv. 


(THE DISMISSAL) 
*O SdKovos 


'* En eiprin: mpoéAOwpev 


Evx 7 dmicbapBwvos 

Képie 6 Oeds pay ca@con 
TON AAON COY Kal EYAOFHCON 
THN KAHDONOMIAN Coy’ 70 7Aq- 
popa THs éxkAnolas cov év 
eipyvn StapddAagov dayiacov 
TODS APATIONTAC THY EY TIPETTEIAN 
Too OiKOY Coy’ av avTovs ayTI- 
Sdgacov TH Ocixn cov duvdper 
kat MH érKaTaAiTTHC as oO 
Oedc ToYc éATIZONTac éTTi cor 
elphvny TO Kbopo cou dépynoat, 
gov, Tots 


a > 7 
Tais €kkAnolals 


lepedot, Tots Bactredowv tyaov 


e 


kal tmavtl T@ Aa@ gov’ Ort 
Arioc 6 NAOC COY, BAYMACTOC EN 


AMIKAIOCYNH, Kal ool Thy ddgav 


6 Aads 
"En Ondmati Kypioy. 


Eix) dmoOdpBovos Tod Xpucoorépou 15 __ 


IIotov aivoy 7} motov bpvov 

K 7 > 4 3 
7) totav ebyxapiotiay aporBhy 

> 2? , ~ 
avramodécopév cor T® hidav- 
Al , Ped Space: i \ lA 
pdmeo bem hdr drt kai Oavd- 
T@ kaTadedikacpévors Hui Kal 20 
Tais d&paptias BeBvOiopévas 
jpiv édevOepiay éedwpjow Kai 

- e ~ ~ b] , 
peTédwKas tpivy THS aBavdrou 
kal ێmovpaviov tpudjs Tod 
dyiov odpatos kal aiparos Tob 25 
Xpictod cou" did dedpeOd cou 
dkataxpirous toinoov pas TE 
Kal Tovs dovAous gov Tovs dia- 
7 - 5] ra 1 ”~ 
Kovous* éy Tih Kal oELvn To- 
4 ‘ ¢ a - ‘ 

Arela ody Hpty dvaTApynooy Kal 30 
Tov mepieaT@Ta Aadby: peTexenv 


35 aiover. 


344 
S. Basil 
> 7 “A XN 2 
dvaméuropev TO Ilarpi xal 
“a tn om 2% 7 4 
7T® Tid kal 7@ ayio IIvedpare 
vov kal dei kal eis Tovs al@vas 


~ > - b fee. 
TOV Giovev, apn, 


The Byzantine Rite 


S. Chrysostom 
THS TolavTnS pvoTiKHS ov 
, ‘4 4 

Tpame(ns Katagiwcov péxpis 
éoxdTns hav avamvons els 
aylacpov Wuyins kal cdparos, 
els THPNolW TOY TeV EVTOAOY, 
iV@ KATAZIOB@MEN Kal THC ézrou- 

y ae ee y 
paviov gov’ Bacidelac peTa 
TaVT@OVY TOV evaperTnOdvT@Y 
go. evyais Kai mpeoPeiats THS 
tmavayias axpdvtov OeordKou 

‘ > Fa 4 \ 
Kat aeimapOévov Mapias Kai 
TdvT@V TOV ayiwv cov 

expo. 

drt dyios Kai girdvOpwros 

AQ ¢ "$ ‘ \ 
Geis dbmdpxes Kal col Thy 
66 3 4 : ~ ‘ 
dfav avaréumopev TO Il arpi 
(kai7@ Tid kai TO dyio II ved- 
fatt viv Kai del Kail «is Tovds 


I: ~ +7 BJ 4 
aidvas TOV alovev, apy), 


{IN THE SACRISTY) 


Evxy Tod oxevodvAaktov 
™ \ r Ld > 
‘Hyvorat kat rerédeorat oor eis 
‘ G , , , og »” 
THY nperepay Suvayy mavra Grep €Oov 
- fod 3 
np ta ths adOapoias pvornpta’ 


25 nupapev Tov Oavdrov cov THY pynpny, 


cidapev THs dvaoTdaews Gov TOY TUTOY, 
éverrAna Onpev Tijs dkevorou cov rpudis, 
dmn\avoapev THs areXeuTHTOU Gov 
(ans js Kat ev tS peddovtTt mavras 


e'.. al , At A 
30 Nuas Tuxeiv Karakiwooy Xpiore 6 Beds 


- , “ 

Nav? Ore mpéret oot waca evyapiotia 
a 

\ a 3 , ‘ 4 “a ’ 
avy TO avapx® covTarpi kal To Tavayio 
Kat ayad@ kal (worowm cou mvevparte 
viv Kal det Kat eis rovs ai@vas Tov 
aun. 


Evx7 eis To karacretAa Td Gyta Sdpa 


Td TAHpwma TOD NOMOY Kal Tav mpo~ 
a“ > A ¢ /, . c A 
gyntav airods imdpxwv Xpioré 6 Oeds 
e nw ’ c cal ’ ’ 
Nav mANnpecoy nuas TAHpEIcC TINeyma- 
TOC Afloy voy Kal del Kal els Tovs aidvas 
Tov alovey. dauny. 


a 





a te tilt URGY 
OF THE PRESANCTIFIED 


(IXTH CENTURY) 


{PREPARATION OF THE CELEBRANT) 


1[°O fepeds Ti teparixiy évSudpevos cToAHy, TS Tprodytov dAoKAtpws peyys- 
pevos kal 1d Tis fpépas Tpomdpiov atv TH “IAAcOHTI mo! 6 Oedc TH AMAPTOA® 
émdéyov tplrov kal Tijv cdx7jv TOD Ouprdparos Aéywv, évomov Tis Oclas tpawelys 
éptoratar 


an 


{ENARXIS AND PROTHESIS > 
Kai oravpoedas Ouprdv exdwvet 
EYAorutoc 6 Ge6c (hyav viv Kai del Kai els TOvS al@vas TOY 
+7 b 7 
aidvev, anv) 
76 Sé mpodytixdv éxeivo mpootpiov kal 6 tepeds tds evxds émAéyet TOU 10 
(Wadpds py’ AvuxviKod. 
EyAorei 4 yyyH Moy TON 
Ky pion) 
mapa tov aSeApav Kypvrterat. 


Tédos 88 Kakelvov Kal tovtwv AaBévrwv tiv Luvamriv odv TH exhwvace 15 


émdéyer, 
Kal éroipws & dvayvaorns Tév TOV *O Oetos ottos pvotaywyds Tdv v 
"AvaBabpav Kavéva évapxerat (’Edéucon me 6 Oedc Kata TO mera 
(Warp. cxi—cxxiit éAeOc Coy) 
Wodp. cxxiv-cxxvitt dvd orépa Stefudv tov mponyiacBévta 20 
Warp. cxxix—cxxxiit). dprov év tf mpoéce Stakoopel aved- 


Aus. 
EtOts 82 eis Ev Exactov dvtidwvov 
Tv avaBabpav picpdv airyoww éxwvei. 


346 The Byzantine Rite 


{MASS OF THE CATECHUMENS) 


{THE CENSING) 
Tod S€ ye Wadpot 
(Kypie €xéxpaza Trpdc ce wat Pwnti moy Tpdc Kypion €xéKpaza ) 
5 mapa tod Wadrou *xoupévou 7d teparetov SAov adv TH vad Emdupid. 


{THE LITTLE ENTRANCE) 


Kai trav Tpotrapiwv padAopévey pera tiv AdEav h Etcodos xwpis rod edayyeAlou 
pera Ouprarod ]. 


{THE LECTIONS) 
10 TA ANAFNQSMATA 


I{kal TOv dvayvwopdtev dvaywwoKopévwv of ddeAdol éedifdvover. 


Meta 5¢ tHv TovTwv cuptAnpwow 76] 
KateyOyNOHT@ CH tTpoceyyH Moy Wc OyMiama ENWTHION coy, 
ETTAPCIC TON YEIPON MOY OyCia EcTTEpINH > 


15 +[6 iepeds dda pera tOv cuvyvopévov atte orlywv, tav adeApav 7d yévu 
kAwopévev & Kai év tats edxais todro yiverat]. 


{THE PRAYERS) 
To KYPIE EAEHXON. 


(THE DISMISSALS) 
20. "Ev 8 1G Auxvix perd ra dvayvoopara Kai 76 KarevduvOnrw kat rd Kipre 
eXénooy yiverar ebx 7 KaTnXOUPEvwv él TOV TponYyLagpévev 

“O Ocdc 6 Gedc Himan 6 Kriorns Kal Snpovpyds Tay drdvTor, 
O TIANTAC BEAWN CWOFINAl Kal e€ic ETTITN@CIN AAHOEIAC eAOEIN, 
éeriBreov émi rods SovAovs cov Tods KaTnxoupévous Kal AUTpo- 
25 TAL AUTOUS THS Tadalas mAdYNS Kai THS peOodeias TOD avTiKEL- 

7 a) vA > ‘ > ‘\ 4 37 
Hévov Kal mpookddecat avrovs eis tiv anv tiv aidviov 


- ee. X BS ‘ \ A ‘ ~ 
gatifov avTav Tas Yuyxas Kal Ta copara Kal cvyKataplOuav 


—_— aC 


The Liturgy of the Presanctified 347 


avtovs TH AoyiKH cov tmoluyn Ep fv TO GNOMA coy TO ayLov 


€MKEKAHTAI 4 
expo. 


iva kal adrol odv hiv Sogdfwoww 7b (rdvtipov Kal peyadorperes 
dvoud cov tod Ilarpés kal tod Tiod kai rod adyiov IIvedparos 5 
~ > aaee TE XN > A IA “~ 37 
viv Kai dei kai eis Tovs ai@vas TOY aldver), 
Evx7 cis rots mpds Td Gyrov goricpa edrpemLopévous 
*Emidanon S€omora TO Tpdcwmdn coy etl TOds mpds TO AyLov 
Poricpa evTpemifouévovs Kal emimoboivTas Tov THS apaprias 
\ > 7 - 7 A ‘ , 
Hodvopov amotiwdgacbat Katavyacov avtrav tiv didvo.ay, 10 
7 > x 2 ay 7 U4 b 2 ‘4 ’ 
BeBaiwoov avrovs év tH miate:, orHpigov év édmidt, TEACIWCON 
> eS | ’ 7 a n ae 9 ) , 
én drdttH, mMéAH Tita tof ypictoy cou dvddefov Toy AdNTOC 
EAYTON ANTIAYTPON YTIEp T@Y Yuxay huav 
éxoo. 


= A 
drt od ef 6 ghwtiopis Hud Kal col tiv Sd~av avamépropev 


Lond 


5 
{7 Ilarpt xait@ Tid cai 76 dyiw TIvedpart viv Kal dei Kai 


> A IA ~ 37 
els TODS al@vas TOV aldveY), 


{MASS OF THE FAITHFUL) 
(THE PRAYERS OF THE FAITHFUL) 
Etx} moray a’ 20 

‘O Ocds 6 mérac Kai ainetéc 6 T@ Cworral@ Tod xpioTov cov 
Oavdro eis dpOapciav huads Ex poopdc petacricas, od mdoas 
4 +} ‘\ 3 7 ~ > ~ a > , 
juav tas alcOjoas THs évmabots vexpdcews €devbépwoor 
dyabdy tatrais Hyepova Tov evdobey Aoyiopoy emiotHoas’ Kal 


% 


6pOarpos pev duéroxos €orw mavrods movnpod Br€uparos, ako7 25 
dt Noyous dproic averiBaros, } St yAGooa KabapevéTw Pnyatov 
admperav' &yvicov dé yuay Kal Ta xeiAn TA alvodvTd ce Kvpie, 
Tas d& xeipas huav moinoor Tav pev Pavrov améxecOar Tpdgewr, 
b ~ \ v4 \ ‘ MF lA ¢ “” \ lA \ 
évepyely O& pova Ta gol evdpecta, MdvTAa Huav TA EAN Kal 


tiv Sidvotav TH oN Katraogpadi{ouevos xapite 30 


Io 


15 


20 


2 


or 


30 


348 The Byzantine Rite 


ért Trpéttel col aoa AdzZa Tit Kal mpookvynots (7@ Ilarpi cai 


exo. 


“ c“A ‘ ~ c 7 4 ~ \ : ‘\ > ‘ 1s 
T® Tid kai 7 ayio Ivedpare viv kat adel kal €ic ToYc ai@nac 


T@N AIDNODN >. 


Etx7 moray fp’ 


Aéorora dyte brepdyabe Svewmoipéev we Tov EN EAEEI TAOYCION 


4 t ~ ~ ¢ ~ A > 4 c ~ 7 
irewov yevécOar tiv Tois duapTwrdois Kai a€iovs hpads moinoov 


Ths drodoyx Hs TOO povoyevods cou viod Kal Peod Hav Tod Bacikéwe 


Thc AdzZHc’ dod yap 7d a&xpavTov a’Tod capa Kai (worro.dy 


aiua KaTa& Tiv wapodoav Spay eiomopevépeva TH pvaoTikn TavTyH 


TpoTidEecOal féAAEL TpamézH md TAHOOYC cTpaTIdc OYpAaNioy 


> , 7 - ‘ vA ’ 4 c= 
AOpaTos dopupopovpeva, ov THY peTaAnWiy akaTadKpitov Hiv 


2 > | x ~ - Bd U4 
dépnoat iva dv adbraév 76 THs dtavoias dupa KaTavyagopevor 


yiol daToc Kai HMépac yeropueda 


eK. 


: : ~ : ~ ) e > an 
kata Thv dwpedv Tod xpioTov cou pe ov evrdoynTos ef ody TH 


, \ 2 a \ ee , . ae 
Tmavayio (kai aya0@ Kal (woroi@ cov mvevpart viv Kai dei 


\ kg 4 IA n~ +7 
Kal €ls TOUS aldvas THY alover ), 


Nov ai AynNdmeic TON OYPAN@N 


{THE GREAT ENTRANCE) 
2(EdOéws dpxerar 6 Aads *[Eiodyerat tad mpoxeipeva Sapa éis 


76 Qvotacrhpiov dad tod okevodv- 


: : Aaxtov |. 

a , 

avy hiv aopdtws AaTpevovaty" 

idod yap elomropeveT at 0 BaciAeyc 1[Merd tiv TOv Oelwv Sapwv eiod- 


TtHic AdzHc’ (dod Obvoia pvoti- 


Sevow Eroipws at PvparkarakAeloKovrat: 
& 5é tepeds TO dvwtdt@ wétAe@, 8 Kail 


Kh} TeTeAeLwpévn Sopugopeirar’ dépa olBev & Abyos Kadelv, Ta Spa 
mioTel Kal poBo TpooéAOwpev émcadvrret |. 


7 lA ~ J 4 7 
iva peéeToxor (wns alwviov yive- 


peba, adAndovia|, 


{THE LORD’S PRAYER) 


Kai pera +d wAnpwOijvar Ai duvdpers rdv odpavav 6 tepeds érevxerar 


c a 3 / 5, io A ig ‘ oP 4 
O trav appitov Kai abedtwov pvornpiwv Oeds map w oi 


The Liturgy of the Presanctified 349 


ba | beer U A a Uy > ‘ ¢ \ va 
OHCAYPO! THC COMIAC KAI THC TN@CEWC ATIOKPYOO!, 0 THY Svaxoviav 
THs AeLToupyias Tav’Tns amoKadtrwpas piv Kal BémENOC pas 
Tovs apapTwrovs dia moAAHy cov diravOpwmiay eic TS Tpocdé- 
PEIN TOL AMPA TE Kal Oyciac Yep TOY HueTepoy duapTnUaTov Kal 
TON TOY AdO~ APNOHMATMN* avTdS AdpaTe BaciAef O TIOION 
’ \ > U w ’ ‘ > U & > a 
MEfAAd KAI ANEZIYNIACTA ENAOZA TE KAI EZAICIA GON OYK ECTIN 
dpioméc, pide Ed’ Huds tods avagiovs dovhovs gov Tors TO 
£ 7 - 7 e lal an , 
dyio Tobr@ Ovotacrnpiw os TO yxEpovBiK® cov mapioTapévous 
la 24) e ¢ 7 ex ‘ X [ Seni teg X od 
Opévm éf @ 6 povoyeris cov vids Kal Beds judy dia THY 
MpoKelpéevov PplkT@y erravamaveTar pvoTnpiov’ * Kal méons * 
€ ~ \ X\ . AQ 2 4 > 4 
nas Kal tov miordv cov adv éedevOepedcas axabapcias 
e 7 , ¢ “A b 4 ‘ \ 7 e ~ 
dylacov mdévTav huey Tas Wuyxyds Kal Ta oopaTa aylacLe@ 
> Pai eo > “ 7 > - r 
dvapaipéT@ iva év Kabap® ovveddti, dvewacxtvT@ TpocdTe, 
#: ’ “~ 4 4 7 € 
meporicpévn kapdia Tov Oelwy To’T@Y peTadapBdvorTes dytac- 
pdtev Kal tr avt@v (worroiovpmevor EvwbGpev aiT@ TO xploT@ 
an ’ cal c ~ “ “ J 7 c , \ 
gov TH adAnOiwG hudv 06 TO elmév7. “O TpwraN Moy THN 
CAPKA KAI TIINGN MOY TO dIMa EN €mol MENEl KAP EN aT: Srr@s 
ENOIKOYNTOC EN HMiY KAl EMTEpITIATOYNTOC TOY Adroy gov Kupue 
yevomeba Nadc TOD drioy Kal mpooKuynTod Gov TINeYMATOC AEAv- 
, , a“ - 2 4 i 7 ih > 
Tpopévor maéaons SiaBorrkys peOodeias ev mpdger 7 Abyo 7 KaTa 
Oidvoiay évepyoupévns Kal Tbx@pev TOY EmnyyeApévov aya- 
Oav maou Tots ayiows Tots am’ aidvds cor ebapecTHoacL 


éxho. 


Kal Kkatafiwoov pas Séomora {meTA TappHCclac a@kaTaxkpiTos 
ToAmay émikadeicOal we TON €movpdviov Oedyv Tatépa Kat 


AEreIN ) 
6 Aads 


Tlatep HM@N (6 EN TOIC OYpaNOic, ATIACBHT@ TO ONOMA coy, 
EADETW H BaciAeia COY, FENHOHTW TO BEAHMA COY WC EN OYPAN® 
Kal él THc rfc’ TON ApTON HM@N TON ETIOYCION AOC HMIN 

’ \ i c n ‘ > , c a“ ce ‘ ¢ a 
CHMEPON KAl APEC HMIN TA OGEIAHMATA HM@N WC KAI HMEIC 


® MS. oxenaops. 


30 


350 The Byzantine Rite 


AIEMEN - TOIC OdelAéTaic HM@N Kal MH €iCeENETKHC HMAC €ic 
TIEIPACMON AAAA pycal HMAC ATO TOY TTONHPOF > 
6 tepeds exda. 
Sti coy éctin H Baciheia (kai H AYNamic Kal 4 AdZa TOO Iarpis 
5 kal tod Yiob Kai tod dyiov IIvetparos viv kal det Kai eic 

TOYC AIMNAC TOY ai@ver) 

6 Aads 

* AMHN. 


(THE INCLINATION) 
10 ‘O tepevs 
Eiphvn waow 
5 Aads 


Kai 76 rvedpati ood 


& StdKovos 
15 Tas xeparas jay (7@ Kupio kdivopev) 


6 fepevds émedyerar 


€ a 
O eds 6 povos adyabds Kal eVorrrAayyvos 6 én YWHAOIC KATOI- 
K@N Kal TA TATIEINA EopOn, Epide edomAdyyv@ dupate emi 
mwévTa Tov Aabv cov kai dvdAag~ov adriv kal adfiwoov mdvras 
20 MAS akaTakpiTws peTacyely TOY CwoTrOLav Gov ToUT@Y pvOTN- 
piwv’ coi yap Tas éavTay brexdivapev Kehadds adrrekdexdpevor 
\ xX “~ 7 A 
TO Tapa gov TAOvaLOY EXEOS 
expo. 
Xapitt Kai olktippois Kal giravOpwria toi povoyevods cov 
2 i A @ & Xr x > \ la ‘4 ae 66 \ 
5viod wed ob evAoynTos «i adv 7G Tavayio Kai dyab@ kai 
(worad cov mvetdpati viv (Kai del kal eis Tods aidvas Tov 
+7 
al@vev » 
6 Aaéds 
Apiy. 


The Liturgy of the Presanctified 351 


{THE ELEVATION, CONSIGNATION AND COMMIXTURE) 
~*O StdKovos 
ITpécyopev 
1év S€ ye tH THs DWdcews Spa od pév ror aiper Td témAov GAA’ Grd KatTwev 
ye TH 74 pg ov p p 
TovTou Tov dptov tav Aێyer] 6 tepeds 
Ta mponytacpéva &yia Tois ayiois 
6 Aads 
e a 
Eis &ytos, eic Kypioc *IHcofc Xpictéc 
Ceic AdZan Oeoy TMatpdc) 
1f ei’ otTws 6 Ap atperar’ Ek Te TOV TOLOVTwV Kal ETépwv Droderyudtrav wvoeTiKh 
p aip p Yearev puoruct) 


Ovola dvaxnpitrrerat kai dptt Terehevwpévy GoatTws Kal mponyiacpevy TeAeT? ek 
Te Tis Emdoirycews TOD Gravpod kai Tod dylou atpatos fvepévy]. 


{THE COMMUNION) 
Ex peta tiv petaAniyv 
Evyapicrotpév cot TH oworipe Tov brov Oc@ emi wa 
Xap Lev ¢ np © eml Tao 
ols mapéoxouv hpiv ayabois Kal émi TH peradjwe tod dylov 
cépatos Kai aiuaros Tob xpioTod cour Kai dedueOd cov écrora 
pirdvOpwre pyAazZon pas bd Tiv CKETIHN TON TITEPYT@N Coy 
kat dds hyiv péxpt Tis é€oxdrns hyav dvarvons émagkios 
peréxev Tov aylacpdrwv cov eis gwticpdy Woyfs Kai od- 
> 7 > “A 7 
patos, eis Bacireias ovpavey KAnpovopiav ; 
éxo. 
ért od ef 6 dylacpos Hydy Kal ool Thy Sdéav dvaréuroper 
7® IIatpi kai 76 Tid Kal 7G dyiw Tvedpati viv Kal del kal 
eis Tods aldvas Tov aidvev. apy 
‘Tperad tiv iBiav peradniw tatrnv émreAct 6 Tijv tepoupylav moray’ otrw 
go. Kdyd Tékvov émorapevos mpoadépw Kaldormep odv dpa Kai Tovs cis dkpov 
émotapévous Edpaka. 
Eira 7 expavycis ris peradnpews Tov dSehpav mpockadoupévev petadaPeiv 


Metd PoBouv Ocod kal trictewc Kai ArdttHe (mpocéAOere), 


5 


15 


& 


° 


35 


30 


352 The Byzantine Rite 


Mera tiv Tav adeApav peTraAniw Aێyerar 
“Dacon 6 Oeds TON Aan coy (Kai EYASTHCON THN KAHPONOMIAN COyY ) 
kal émyxapatrre TO Oetov onpetov Tod tiyslov oravpod. 
Ta Qeta Sapa otSapas Ent rH Oeia tpawély brorierar GAAA Eroipws H dmro- 


5 kabiotacis Tav Smpwv év rH mpoPece Kai at KAcloes Tav Oelwv mvAGv]. 


<THE DISMISSAL) 


*O SidKovos 
°EN eiprinn mpoéA Paper 
é Aads 
10 "En 6nomati Kypioy. 


~ oe 


Eix7 dmobdpBovos eis Ta mponyacpéva 


> 


Aéomora 6 Oeds 6 mavroxpdtwp 6 Thy KTiow év codia dn- 
Ua < \ \ »/ ? v4 ‘ > 7 
puoupyjoas, 6 dia tiv &pardy cov mpbvorav Kai avOaipéro 
Bovrjoe: dyayav nas els Tas TaveémTous Huépas TabTas pds 
* ~ \ bd 4 bs lA c \ ~ 
15 KaOapiopov Wux@v, mpos evkpdreiav dvacrdcews: 6 Oia Tov 
TEeToapakovTa HuEepav mAdKas yxeElpioas Ta Oeoydpaxta ypap- 
he iA Se | ee = 3 \ \ | ER ‘ 
pata Moon tapdécyov kai jpiv déomrora ayabé Tov Ar@NA TON 
KAAON AP@NICACOal, TON APOMON TAS vyoTElas EKTEAECAL, THN 
U b 7 ce \ \ a 3 4, ' 
THcTIN @OLaipeTov THpHical, TAC KeEaddac THN GopdTw@v ApAKONTON 
- 4 ~~ € - a b n~ a 4 > id 
20 guvOAdoal, vikntal THS duaprias *avahavnva® Kai dkarakpitws 
pbdoat Thy aylav cov advdéoracww' Sri Sion bd pxer TO GNOMA 
tod IIarpis kal tod Yiod Kai tot dyiov IIvedparos viv {Kai 
: Ieee, 


‘49 ‘ IA a 2 ye 
QEL KQAL ELS TOUS ALWVAS TMV ALWYOY, apn). 


* MS. dvapavaper. 


8 THE “Lit URGY: OF «SS: CHRYSOSTOM 


ACCORDING TO THE PRESENT USE 


OF THE 


GREEK ORTHODOX CHURCH 


{THE PREPARATION OF THE MINISTERS) 


MéAAwv 6 tepeds tiv Oelav EmreAciv pruotaywylav dhefAer mponyoupevws pév 
katyAAaypévos elvat pera mavrev Kai pr exe tt kata Tivos Kal THv Kapdlav 5é 
Son Stvapis dard tovynpOv tTypioa Aoywopav éykpareterOal Te pixpdv ad’ éorépas 

kai éypnyopykas Sidyew péxpr tod ris tepoupylas katpod. 5 
Tovrov S& émordvros petd Td Torfjoat tiv ocuvyy TH tmpceoTGT peTdvorav 
eioépxetar év TH vad Kai ouvdpa TH Siaxdv@ trooter mpookuvqpata tpla 
elra Aéyer & Sidkovos 
EtAdynoov déomora 
kai trovfjoavtTos rod tepéws edoynTév 10 
Evdoynros 6 beds av mayrore viv Kal del kal eis Tovs aiGvas Tév aidver. apy 
dpxerar éyew 6 StdKovos 14 

BaowAed ovpdme mapdkAnre TO TINEYMA THC AAHOEIAC, 6 mayTaxod mapoy Kal 
Ta Tavta TANpPaY, 6 Onoavpds Tov ayabay Kai (wns xopnyds, éAOE Kal oKHYwTOY 
év niv kal KaOdpioov jas and méons Kndidos Kal cdcov ayabé tas Wuxds 15 
if me 
Kagel o e ? ¢ ’ ¢ Ar , ae 

Aytos 6 Geds, dytos layupos, adyios aOdvaros édénoov Has 
tpis 
Adgéa. Kal viv 

Tavayia rpias €Xénoov nas’ Kypie iAdcOuTI Taic Amaptiaic HM@N* S€ozrora 20 
avyxepnooy Tas dvopias hiv’ dye emioxewat kal taca ras dodeveias Hpav 
ENEKEN TOY ONOMATOC COY 

Kupie €dénoov, Kupte éXénoov, Kupie éAénoov 
Tlatep Aman 
Aa 


354 The Byzantine Rite 


peta Se +d Marep hpav 6 tepevs 


‘ 


OT! COY ECTIN H BaciAeia Kai H AYNamIC Kai A AGZa rod Ilarpés kal rod Yiov kal 
Tov dyiov Ivevparos viv kal dei Kal cic TOYC AiMNaAC TOV al@vev. AMIN 
cira AApene 76 
5 Pdgtor nis, Kupue €Xénoov nuas* maons yap dmoNoylas amopodvres tavtny 
go TH ikeciav @s Seordry of duaprodot mpoopéepoper* €dénoov Hpas 
Ada Tarpi kai Yid kai ayi@ TIvevpare 
Kupte €Xénooy nas, emt ool yap memoiBayer* mi opricbAc AMIN Sra MHAE 
MNHCOHC TOY dvouldv AMON GAN’ ETTIBAEYON kal viv ws evomAayxvos Kal AYTPWCal 
10 HMAC €K T@N éXOPM@N HMON* ov yap ef Oeds Huay Kal Hmeic Aadc Coy, TANTEC 
Epa XEIPMN Coy kal 7d dvopa wou émikekAnueba 
Kai viv kai det kal eis rods aldvas tév aiaver, dpuny 
Tis evordayxvias thy midnv Gvorov Hiv ediroynuéevyn OeordKe’ éAmiCovres eis 
o€ wy dotoxnoatmer’ probeinuer did vod trav mepiotdcewr’ od yap ef ) owrnpia 
15 TOU yévous TaY xpLoTLavar, 
“Erevra diépxovtar eis tiv eixdva tod Xpiorod Aéyovres 
Tnv axpavrov eikdva cov mpockuvoipev ayabe airotpevor ovyxopnow Tov 
mracpatov nuav Xprore 6 Geds, Bovrnoer yap noddxnoas capki dvedbeiv év 
T® oravp@ iva pion ovs érdacus ék tis Sovdeias Tod éxOpod" Sbev edyapiorws 
20 BoGpev cou xapas émAnpwoas Ta mdvta 6 GoTip Huav mapayevdpevos eis Td 
caoa Tov Kéopov 
elra adomafovrat kai trv eixéva tis Ocordkou Aéyovres TO TpoTrdpLoV 
Evon\ayxvias imdpxovea myy) ouvprabeias a£iwaov fpas Oeordke’ BdéWov 
els Aady tov duaprnoavra, Sei~ov ws dei tiv Suvacreiav gov’ eis oé yap 
25 éhmi{ovres rd Xaipe Bodpév oor os more 6 TaBpupr 6 trav dowudrey dpyt- 
oTpatnyos. 
Eira KAivovor tiv Kepadry Kal A€yer & tepeds tavTyv Ti edy Av 
Kupve &ZamOcTelNON THN yeipA cou & fyoyc Karoukntnpiov cov kal evioxuody 
pe eis THY mpokeipevny Staxoviay cov iva akataxpitws mapacras TH PoBeps cov 
30 Bypare Thy avaipaxroy iepoupyiay émirehéow’ STi COY ECTIN H AYNAMIC Kai A AdZa 
€IC TOYC AIMNAC TOV ai@ywr. AMHN. 
(THE VESTING) 
“Enevta trovoter kai eis tods Xopovs mpookuvqpata dvd év Kal otTws 
dmrépxovrar eis TO Ovortacrhpiov Aéyovres 76 
35 EiceAeycomat €ic TON O1KON COY 
{éws téAous Walp. €’) 
eAOdvres 52 cis 7d teparetov movotor mpookuvipara tpia ~umpoodev ris ‘Aylas 
Tpamélyns kal domdfovrar Td Gyrov evayyéAvov Kal tiv dylav tpdmefav. 
Eira AapBdvovow év tats xepolv atrav exdrepos Td ororxdpiov atrod Kal 
40 Tooter mpockuvipata tpia mpds dvaroAds éyovtes Kad” EauTdv Exdtepos Td 
“O Geode iAdcOHTi MOI TH dAmapTOAD 


The Liturgy of St. Chrysostom 355 


eita mpooépxetar TH tepet & Stdkovos Kpardv év tH Sehtd yerpl Td crTorxdprov 
ovv TO Spaplw Kai broxAivas tiv éavtod Keharry Ayer 
EvAdynoov Séorora To oroixdproy odiy TH wpapio 
& 8é tepeds A€yer 

EvAoyntos 6 beds jay mavtote viv Kat dei Kai eis Tovs aidvas tev aidver. 
auny 

efra troxwpet Kad’ EavTdv & Stdkovos cis Ev pépos Tod tepatetou Kal évdverar 

76 XTorxdpov evxdpevos oVTwS 

“AradAtacetal A yyyH Moy émi TH Kypiqn’ Enédyce FAp ME IMATION COTHPIOY 
KAl XYIT@NA EYPOCYNHC mepteBar€ pe, WC NyMdi@ TEPIEBHKE MOI MITPAN Kai GC 
NYMOHN KATEKOCMHCE ME KOCM@ 

kai Td pev Qpdprov domacdpevos éEmtiPyqor TH dprotep@ Spo 
7a St “Empavinia ém@éuevos tats xepoiv, év pev TH Sefia A€yer 

“H Aezia coy yeip Kypie AeAOzZacTal EN icyy!, H AezZIAa coy yeip Kypie EOpaycen 

€xOpoye Kai TH TAHOE! THC AOZHC COY CYNETPIYAC TOYC YTIENANTIOYC 
év 5é TH dprotepa Aéyer 

Ai yeipéc coy émOiHCAN ME Kai ETTAACAN ME” CYNETICON ME Kal MABHCOMAI TAC 
ENTOAAC COY 

eita dmeXOdv ev TH mpolece edtpemife ta tepd Tov pév Gyvov Alckov tieis 
év TO pepe. TS Aptorepw, TO S¢ Morhpiov ev TH Sef wai tad GAAa ov 

avrots. 

Kai 6 tepeds 5% ottws évdverar' AaBadv +d Erorxdprov év TH aprorepa xetpi Kai 
Tpookuvycas tpitov kata dvatodds as cipytat odhpayilwv aito Aéyer 
EvAoynros 6 beds nuav mavrore viv Kat det kal eis Tovs ai@vas Tay ai@ver. ayny 
eltra éviverat atTto Aéywv 
*Aradlacetal A YYXH MOY 
€ws TéAous @s dvwrépw 
eita AaBdv +o "EmtpayyAtov kai oppayicas mepitierar atto Aéywv 

EvAoynros 6 Geds 6 exxéwy THY XapLy avTOd én Tovs iepeis av’TO’ WC MYPON 
él KE@aAHC TO KATABAINON ET] T@PMNA, TON TOP@NA TON’ Aap@n, TO KATABAINON 
Emi THN WAN TOY ENAYMATOC AYTOY 

etta AaBav tiv Zovyv A€yer trepiLwvvipevos 
Evdoynros 6 Oedc 6 TEPIZWNNYWN ME AYNAMIN Kai EDETO AMWMON THN OAON 
MOY 7AVTOTE VOY Kal del Kal Eis TOUS al@vas TOV aiw@very 
7a 5é "Empavixia ds dvwlev eipntar 
eira AaBadv 7d ‘Yroyovatiov, ei Zor. TpwrocbykeAAos Tis peydAns exkAnotas 
H GAAos tis Exwv dfiwpa, Kal edAoyfjoas atTd Kal domacdpevos Aéyer 

Tlepizwcat THN pomoaian coy émi TON MHPON Coy AyNATE’ TH @paloTHTi Coy. 

Kal T@ KAAAEI COY Kai ENTEINE Kal KATEYOAOY Kal Bacideye ENEKEN AAHOEIAC Kai 


tn 


30 


35 


TIPAOTHTOC Kai AIKAIOCYNHC Kai OAHPHCEel Ce OAYMACT@C H AEZIA COY mMdvTOTE YoY 40 


+ 8 os \ aA a a oe, 
Kal Geél Kal €ls TOUS ALWVAS T@V AL@VYW@VY. apnV 
Aa: 2 


356 The Byzantine Rite 


elra AaBdv Td HeAdviov Kal eddoyhoas domdferar Aéyov ottws 
Oi iepeic coy Kypie éNAYCONTal AlKAIOCYNHN Kal Of Ocloi Coy dyadAtdoes 
APAAMACONTAal mdvrore viv Kal det Kal els Tovs aldvas Tov alavev. apunv. 


{<THE LAVATORY? 


5 Etra daeAOdvres cis TO Xwveurhprov virrover tds xetpas AéyovtTes Exdrepos 
Kal’ éautév 
Niyomat én a0@oic tac yeipAc moy Kai KyKA@C@ TO ByclacTHpION coy Kypie 
TOY AkoYcal pe HwNAC ainécewc coy Kai AlnfpHCcacOal TANTA TA Oaymacia Coy. _ 
Kypie HraTHCa eYTIpeTelAN OiKOY COY Kai TOTION CKHN@MATOC AOZHC COY. MA 
10 CYNATIOAECHC META ACEBON THN YYXHN MOY Kai META ANAP@N AIMATON THN Z@HN 
MOY @N €N yepcin ai Anomial, H AEZIA aYT@N ETAHCOH AWPWN. Er@ AE EN 
AKAKiA MOY ETTOpeYOHN’ AyTpwCai me Kupve Kai EAEHCON ME. 6 TIOYC MOY ECTH 
EN €YOYTHTI, EN EKKAHCiaIC EYAOrHcw ce Kypre. 


{THE PROTHESIS) 
15 Kat otrws dmépyovrar év ti Mpobéca. efra mpooxuvqpata tela eumpoobev 
tis Mpobécews tmovrqoavtes Aéyouow éxdtepos 76 
“O Oedc iAdcOuTi MOI TH AMAPTWAG Kal EAéenody pe 
elra & tepeds +6 
* EZurépacac Amac ék THC KATApAC TOY NOMOY TO Tipi@ Gov aiuatt’ TO Grape 
20 mpoonrwbeis kal ty Adyyn KevTnOeis THY GOavaciay emiyacas avOporo.s’ carp 
nav ddéa oor 
eita Aéyer & Sidkovos 
EvAdynoov dSéonora 
kai trovet & tepeds evAoynTév 
25. Evdoynros 6 Oeds jay mdvrore viv kat del Kai eis rovs aidvas Trév aidver. 
dun. 
Eira AapBaver 6 tepeds év pev tH dpiorepad yxerpt tiv Mpochopay, év 5é rH 
Seba tiv dylav Adyxnv Kat odpayilwv pert’ airijs tpirov érdvw Tis oppayidsos 
THs TMporhopas Eyer 
30 Eic ANAMNHCIN TOU Kupiou Kal Beod Kal owrnpos huey “Inood Xpicrod 
éx tpirou kal evOds mhyvuor tiv Adyxnv ev TH Seki peper ris oppayidsos 
kai Aéyer dvatrépvev 
“Qc mpoBaton Emi charHn Hy6H 
év 82 7O dptorep@ 
35 Kai @C AMNOC AM@MOC ENANTION TOY KEIPONTOC AYTON AM@NOC OYK ANOirE! TO 


CTOMA ayTOY 
év 5¢ TO dvw pépea tis oppayidos 


éN TH TaTeIN@Cel avrod H KPpicIC ayTOY HPOH 


The Liturgy of St. Chrysostom 357 


év 82 TO Kato 
THN O€ reneAN ayToy TiC AlHrHCeETAl; 
& Se Sidkovos évopSv edAaBAs ti] Tovatry TeAeT] A€yer Kata piav éExdorHv 
dvaropyy 
Tod Kuplov Senbdpev 5 
kpat@v Kai 76 dpdprov év TH xetpl 
peta tatra Aéyer & SidKovos 
"Enapov Séomora 
kai & tepeds éuBaddv tiv dyiav Adyxnv é« mAaylou rod Seftod pépous rijs 
tmpoodopds eratpa tov Gyiov dptov Aéywv otTws 10 
“Ori aiperal Am0 THC FHC A ZWH ayToY 
kai Geis adrov tmtiov ev 7H dyl@ Slone eimdvros tod Staxdvou 
Ovcov Séomora 
Over adtov cravpoadas ottw Aێywv 
Overar 6 dmnéc toy Oeoy 6 aipwn THNn Amaptian Toy KécMoy Ynép THC TOY 15 
KOCMOY ZWHC Kal owrnpias. 


Kai otpéper 7d Erepov pépos Errdvw Td Exov Tov GTaupdv, viTTwv Sé adrdv 

> lol a“ , ~ i! > , e » Se > A_#? Pd 

év 7H Sefto pepe peta tis Adyxys dpéows trod Td d6vopa *lnoots® émA€yer 

Eic T@N cTpaTimT@N AOryH THN TAEYpAN ayTOY EnyZE Kai EYOEwC eZHADEN 
aima Kai YAP Kai O EWPAK@C MEMAPTYPHKE Kal AAHOINH ECTIN H MapTypia aYTOY 20 

& Sé Sidkovos éyxéet TH Gyip wornpl é« Tod vdparos Spod Kal tod 
USaros eidv mpdtepov mpds Tov tepéa 
EvAsynoor Séorora thy ayiay évwow 
Ss kai evAoye? atta A€ywv 

Evdoynpérn 7) Evoois Tay ayi@y gov mavtore viv kal del kal eis rods aiavas 25 

TOY aiaver. ayuny. 
Kai AaBadv 6 adrds év tais xepoi tiv mpdtnv odpayida A€yer 

Els tipny Kal pynuny tis dmepevioynpevns evddEou Seomoivns jpayv OeordKov 

X > , , e 9 , , , A , , 
kal deurapbévov Mapias fis tais mpeoBeias mpdadeEar Kupre tHv Ovoiay ravtny 
eis TO Umepoupavidy gov Ovotacrnproy 30 
Kat alpwv peplda tlOnow adi év 7H Seth péper tod dylov dprov mwAnolov 

THs péons avrod Aéywv 

Tlapéctn 4 BaciAicca €k A€ZI@N Coy EN imaTiCM@ Alaypyc@ TeEpIBEBAHMENH 

TIETIOIKIAMENH. 


Eira AaBadv Sevrépav odpayida Kai aipwv pepida plav & adrijs rtiPqow 35 
aviv év TO dpiotepH pepe. Tod dyiov dptov mAyalov atrod dmévavTt rijs 
peptSos Tis Georékou Kai tovdv dpxiv Tis mparyns Tafews Eyer 
Els tipiy Kal pynpny trav mappeylotroy tagiapxov Mixandr Kat TaBpur xat 
Tracey Tay émouvpaviey Suydpuewy dowpdrov 


mn 


10 


qn 


20 


N 
on 


20 


35 


40 


358 The Byzantine Rite 


elra atpwv Sevtépav pepida A€éyer 
Tod tipiov Kat évddéov mpopynrov mpodpdpov kal Bartiorod ‘lwdvvov, Trav 
dyiwv évddéav mpopntav Maoéws Kal ’Aapoy, "H\10d, "EXuocaiov, Aavid kai 
lecoai, tev dyiav tpi@y traidwv Kai Aad Tod mpodyjrov Kat mavrey Tov dyiov 
mpopntav 
kai tiOyow adtiv trokdtw Tis mpaTys evTaKTws 
ett’ atOis Aéyer 
Tav dyiov évddéwr kai ravevpjpov arooré\wr eérpov Kal Tavaov, rev dadexa 
kai €B8ounkovra Kal mavtav Tov ayiov drooréhov 
kal otTw TiOnor tiv TpityHv pepida troKkdtw Tis Sevtépas TeAcrdv tiv mpwTHY 
Tat 
eita A€yer 
Tay év aylois matépov nav peyddav iepapxay kal oikovperkav didacKkddov 
Baowdeiov Tod peyaddou, Tpnyopiouv rod Oeoddyou Kat *"Iwdvvov rod xpvcoordpov, 
*A@avagiov kai KupidX\ov, NixoAdov tod év Mupots kal mdavrev ray dyiov 
iepapx@v 
Kai aipwv tetapryv peplSa rTidyow atryv wAnolov Tis mpaTys pepidos trovdv 
Seutépav apxyv 
etta madw A€yer 
Tov dyiov mpwtopudprupos Kal apxidtakdvou Srepdvov, trav dyiav peyddov 
paptvpev Anpntpiov Tewpyiov Ocodwpov Kai mdavtey kal macay Trav dyiov 
paptupev 
kai aipwv méeprty peplida TiOnow attri trokdtw Tis mpatys Tis otons apx‘7is 
THs Sevtépas Tafews 
meta Aéyer 
Tav daly Kai Oeopdpwr ratépwv npav ’Avroviov Evévpiov Z48Ba ’Ovovdpiov 
"Adavaciou Tot év 7 ”"AO@ kal TavTwy Kal Tacdy Tov éciav 
kai ottws aipwv Extyv peplSa TiOnow adtiv troKkdtw Tijs Sevrépas pepidos cis 
dvatAyjpwow tis Seutépas takews 
peta Se ratdta A€yer 
Tov dyiov kat Oavparovpyav avapyipev Koopa Kai Aapuavod, Kipov kat 
"Iwdvvov, Tavreenpovos Kal “Eppoddov kal ravrer tay dyiwy dvapyipev 
Kai aipwv éBddpnv pepida riOnow adriv dvw movdv tpitny apxiv Kata takw 
cir’ aifis Aéyer 
Tav dyiwy kat dixaiwy Oecomardépwv Iwakelu kal” Avyns, Tod dylou Tis hpépas 
kai Tavteyv Tav dyiwy dy rais ixecias emioxeyrat nuas 6 Geos 
‘Kal tiOnow oySdénv peplSa trokdrw tis mpaeTys edTaKTws 
€rt 5& mpds Trovrors Aéyer 
Tov év dyiow marpds juav Iwavvov dpxtemoxdrov Kovorartwourddews Tod 
xXpvcoordpou 





i 
P 
I 


The Liturgy of St. Chrysostom 359 


eimep Aéyerar f Actroupyia airod: ei 5& A€yerat trod peyddov Bacrieiou, 
ToUTOU pvypovever’ Kal otTws aipwv Kai tiv évvatyny pepida tidyow adrijv év 
7 tee Tis TeiTys Tatews eis dvaTAfpworv. 


Etta AaBav tpitnv odppayida Aéyer 
MynoOnri Séorora giidvOpare maons éemioxomns dpboddgwv, tov émioxkdrov 5 
 dpyvemurkdrov judy rod Setvos, rod tipiov mpeoBurepiov, tis ev Xpite 
diakovias Kal mavris iepatixod Tdypatos, ToO Seivos Kabnyoupévov, Trav adehpav 
kai ovAXeiToupyav av mpecBurépwy Staxdver Kai mdvtev Tov adehPy Tuav 
ods mpogekadéow eis THY anv Kowoviay dia THs ons evomrayxvias Twavdyade 
déomora 10 
kat alpen eeten TiOqot abniy trokatw Tod dasa aero 
etra pvnpovever kal dv exer Lavrwv kat’ dvopa Kal otTws aipwv tds pepiSas 
TiOnow aitds troKdtw. 


“Erneta, AaBav Erépav odpaytda Aéyer 
i? ‘ Ul A > , an a a , , “~ , 
Yrép prnpns kai adpécews Tov dpaptidy Tav pakapiov KTiTOpev THs dylas 15 
Aa a ” 
porns ravtns 4 Tov ayiov oiKov TovTOU 
? ’ A , tS > , ‘ | Py ka , 
cita pvqpovever tod xetpotovacavtos atrév dpxtepéws kal érépwv av Gere 
Kekousnpévov kat” dvopa Kal reAeuTatov émAéyer otTw 
‘ 4, ~ > ba , > , a > , an cd a“ , 
Kai mrdavrev trav év éAmidt dvactacews (wis aiwviov Tay TH oy Kowewvia 
n ec aA , 
Kexolunpevov dpboddéwv matépav kai ddeAhav jpav piidvOpore Kupre 20 
kai aipea peptda, 


Mynpovever 52 Kal & SidKovos dv BotAetar Lavrwv Kal TeOvedtwv aipovtos Tod 


iepéws pepiSas imp atrav Kal teevtaiov Aéyer 6 iepeds 
¥ , A “ | eel > , ‘ , , ~ 
MojoOnre Kipre kai ris éuis dvakidrynros Kal cvyxopyody poe may mAnppeAnpa 
éxovotdy TE Kal GkovaLor. 25 


Kai AaBadv tiv Motoav ovoréAAe tds év TO Bick pepiSas troKdtw Tot 
dyiov dptov Sorte eivar év dodakeia kal pr exmecetv Tr. 


Eira & SidKovos AaBadv +6 Ovprariprov Kai Ouplapa Badrdv év alto A€yer 
mpos Tov tepéa 
EiAdynoov Séarora td Ovpiapa 30 
kai evs & abrés 
Tod Kupiov denOapev. 
kai & tepeds Aéyer tiv edxiv Tod Ouprdparos 

Ovpiapd vor mpoohéepopev Xpioré 6 Oeds jar eis dopny ed@dias mvevpareKys 
6 mpoodeedpevos eis 1d bmepovpdvidy cov Ovoractipioy dytixatamepypov Huiv 35 
Thy Xap Tod Tavayiov cov mvEevpatos 

& Stakovos 


Tod Kupiouv dendaper 


360 The Byzantine Rite 


kal 6 tepeds Ouprdcas tov “Acrtepiokov tiPnow érdvw rod dylov dprov Aéyav 
Kai €A\O@N 6 ACTHP ECTH ETANW OY AN TO TIAIAION 
& Sidkovos 
Tov Kupiov denbdpev 
5 6 lepeds Ouprdv ro Mp&rov KaAuppa oxemdfe. tov Gyvov dprov ovv 7 Siok 
Aéyov 

“O Kypioc €Bacideycen, eympetrelan EneAycaTo, EneAYCaTO 6 Kypioc AYNAMIN Kai 
TEPIEZ@CATO" Kai FAP ECTEPpEwWCE THN OIKOYMENHN ATIC OY CadeyOHceTal. TH 
Oik@ Coy Tpérrel Apiacma Kypie €ic MAaKpOTHTA HMEP@N mayTore viv Kal det kal 

10 eis Tovs ai@vas Tay alavey, dyn 


& SidKovos 
Tod Kupiov denOdpuev. Kaddvioy d€orora 
Kai 6 tepevs Ouprdv td Aedrepov Kaduppa onerdfer ro Gyvov morhpiov Aéywv 
> , > ‘ ¢c > , A ‘ ~ > ’ , , © n 
Exadyyen Oypanoyc H ApeTH wou Xpioré Kai THs AINECEeWC Gov TAHPHC A A 
15 mavtore viv Kat dei kal eis tovs al@vas Tay ai@ver. dapuny 
& BStdKovos 


Tod Kupiov denOaper. Sxémacov dSéomora 
& iepeds Ouprdv +d tpitov KéAuppa Aro Tov "Aépa kal oxerdlov duddtepa 
éyer 
’ c nw > ol J n ’ > , 2.43 2 ia , 
20 KEMACON Nuas EN TH CKETH TON TITEPYTN Coy, drodiwkoy ad’ nuay mavra 
€xXOPON Kai TIOAEMION, Elpnvevcoy nuav tiv fanv' Kupre éAénoov fas Kai rov 
, ‘ “~ A A ce an ¢ > \ N , 
Kégpov gov Kal c@oor Tas Yuxas nuav ws ayabds Kal dirdvOperos. 


Eira AaBav 6 tepeds tov Ouprardv Ouprad tiv Mpdbeow A€ywv é« tpitov 76 
Eidoyntos 6 beds jpadv 6 ovtas eddoxnoas, dééa cor 
25 & 5é Stdkovos év Exdory Aéyer 


, a a SE8 i ‘ 2A a , Ee 2 
TQVTOTE YuUY Kal Gét Kal €l$ TOVS Aimvas T@Y alovev. apnv 


kai mpookuvotow evrAaBas dpddrepor é« tplrov 
érevta AaBadv 6 Sidkovos tov Ouprardv Ayer emt rH mpoléce Tov TYslov Sdpwv 


Tod Kupiouv Senddpev 

30 kai 6 tepeds tiv evxrjv tis mpolécews 
‘O Oedc 6 bedc Hman 6 Tov ovpdvioy &prov Thy Tpodhy Tob 
mavTos Koopouv Toy KUpLoy Huav Kal Oedv Inootvy Xpicrév é2- 
ATTOCTEIAAC C@THpA KAl AYTPWTHN Kal evepyérny eYAOrOFNTA Kal 
ayldfovTa huas abros evdoynoor Tv mpdbec Tabrnv Kai mpbc- 
35 OeEat adriy eis TO bTrEepoupdvidy cov OvoiacTHpiovy pynpdovevoov 
os adyabbs Kai pirdvOpwros tay mpoceveykdvrov Kai di’ ods 


eo 








The Liturgy of St. Chrysostom 361 


mpoonyayov Kal nas dkataxpirous SiadtAagov év TH lepovpyia 

tov Oelwv cov pvotnplov:-éri jylacra. Kal deddEactat 76 Tav- 

Tiyov Kal peyadomperts dvoud aov Tod IIarpés kai rod Yiod 
‘ \: Se eA ~ ‘ 2S XN > x IA “~ 

kai Tod ayiov IIvetparos viv Kai ael Kal els TOUS al@vas TOV 
+7 3 7 

aidvey. auny, 


Kai pera rodro moet dméAvoww éxeioe A€ywv cttw 
Adéa gor Xpioré 6 Oeds 4 eAmis nuav, dd£a oor 
6 Bidkovos 
Adéa, Kai viv. Kipie €dénoor tpis 
Aéorora etAdynoov 
kal trovet Tiv dmdAvot 6 tepeds otTH Aéyov 
{0 év “lop8dvp ind "lwdvvov Barrio Ojvat xaradeEduevos did Thy Huay corn- 
piav} Xpuords 6 AAuOINGC Oedc Hydv rais mpeoBeiats tis mavaxpdvrov adrod 
pntpds, Tov ev ayiows matpos nav *lwdvvov apxemiokdérrov Kavatavrivourd\ews 
TOU xpvooorduou® Kal mdvrwy Tay ayiwv éhenoat kai gooat nuds as ayabds 


kat PiAdvOperos 
& Sidkovos 


"Any. 


{THE CENSING) 
Mera Sé rijv dréAvow Gupta 6 Sidkovos tiv dylav mpdbecw" tra GtrepXeTar 
Kal Oupid tiv dylav tpdmelav KixA@ oravpoedas A¢ywv kal” EavTév 
"Ev rap@ coparikds, év ddov b€ pera Wuxns as Oeds, ev mapadciow Sé pera 
Anarov Kai ev Opdvm imjpxes Xpiore pera Tarpos Kat Ivevparos ravra mAnpav 


6 amepiypanros 
kal TOV TevTHKOOTOV 


"Edencon me 6 Ococ 

év @ Oupidoas 76 Te tepatetov Kal Tov vadv SAov ecicépxerar ads cis Td Gytov 
Bijpa Kal Oupidcas tiv dyiav tpdmelav aifis Kal tov tepéa tov pév Ouprardv 

dtrotiQnow év TH Bio TéTe. 

Atrés 5 mpocépxerat 7 tepet kal ordvres 6p00 mpd ris dyias tpamélys 
mpookuvovtow é« tplrov Ka” éavrots edxdpevor Kai Aéyovres 
Baowed ovpane 
Aéza én Yyictoic Oecd pts 
Kypie TA yelAH Moy Anoizeic Sts 


® et 82 teAetrar f Accroupyia Tod peyddou BactAciou A€yer 


BaotAciov Kaoapeias Karmadoxias Tov peyadou 


Io 


25 


30 


35 


362 The Byzantine Rite 


elra domdfovrar 5 pév tepeds 1d Gyrov edayyéArov, & Se SidKovos tiv dyiav 
tpamelav’ Kai petd totro tmokXivas 6 Sidkovos tiv EavTod Kepadiv TO lepe? 
Kpat@v kai Td dpdptov Trois tpiol SaxrvAots Tis Seftas xeipds A€yer 
Kaipoc toy moicat t@ Kypiw. Sdéemora aye edd\doynoov 
kai 6 tepeds oppayiLov airov Aéyer 
EvAoyntos 6 Geds Huav maytore viv Kai dei kal els Tovs ai@vas Tov ai@ver. 
aunv 
elta & StdKovos 
Evéa tmép ¢uov domora aye 
10 & 8é tepeds 
Katey6ynat Kypioc ra dtaBnuard cov cic man Epon ApaGOn 
kai madi & Sidkovos 
MvnoOnri pov Séorora ayse 
& Se tepevs 
15 MnucOein cov Kuptos 6 Gecds én TH BaciAela adrod mdvrore viv Kal dei Kal eis 
Tovs al@vas Tav alwver. 


{ ENARXIS) 


Kai 6 Stdkovos ecimdv td ’Auny Kal mpookuvyoas ébépxerar Kal ords év TO 
cuvyde tomm KatévavTt Tav dyiwv Oupav mpookuvel per’ edAaPelas tpitov Aéyov 
20 KaQ” gavtdov TO j 


Kypie TA yeiAH MOY ANOIZEIC 
kai peta todto Aéyer & StdKovos 
Evndbynoov décmora 
& tepevds exaovws 
25  EyAorHménu #H BaciAcia Tod Ilarpis cai trod Yiod Kai tod 
¢ is - ~ ‘ : a \ , A IA “~ we 
ayiov IIvetparos viv kai dei Kal els Tods ai@vas Tov aldver 
& xopds 
"Aphv 
*O StdKovos . 
30'Ev eipivy tod Kupiov denbdpev 
é Xopdés 
Kipie €dXénoov 
‘Trép ris dvaber cipjyvns Kal tis cwrnpias Tav Wuyav hav 
Tod Kupiov denbopev 
€ \ ~ | en" 4 ~ 4 7 > 7 “ c 7 
35 Lrep THs elpjvns Tob ctvumavtos Kécpou, evoTtabeias TaY aylov 
ToD Ocod ExxAnol@v kal THs Tov TdvTaV évdoews TOO 
Kupiov denbapev 


i 


The Liturgy of St. Chrysostom 363 


c nA “A 
Lrép tod a&yiov otkov Tovrov Kai Tdv peta tiotews evdra- 
Beias kai piBouv Ocob ciordvtwv év ait@ tod Kupiov den- 
Oder 
‘m A ~ > la “A = a ~ 7 
‘Tép Tov dpxLemicKkérov HU@V tod Beivos, TOU Tiuiou mperBu- 
4 ~ 3 xX “ é - xy ~ XH » 
Tepiou, THs év XpioT@ Staxovias, mavtds tod KAfpou Kal 
Tov Aaod rod Kupiov denOapev 
‘Trép trav evoceBeotdtwv Kai Ocopvddktov Baciéoy Hydr, 
twavTos Too madatiov Kal Tod otpatomédov attay Tob 
Kupiov denbdpev 
c ~ ~ 
Trép tis aylas povns 4 moAews TadTns, mdons TébAEwS Kal 
7 \ “~ 7 > bd > > *” za 7 
Xepas Kal Tay Tice. oikovvT@Y ev adtais Tob Kupiov den- 
O06pev 
7? \ > 7 37 » ? can A ~ a \ 
mwéep evKpacias dépwy, evpopias Tay KapTav THs ys Kai 
kaipav eipnyvikov Tod Kupiou denbopev 
c 
Trip mAcévt@v ddoiropotvT@y vocotvT@y KapvévT@v aixpard- 
‘ ~ 7 i & ~ id lad 
Tov Kal THS cwTnplas avTav Tod Kupiou denbopev 
‘Trtp rod puocOijvat hyas dd méons Od\tpews dpyys Kwddvov 
kai avdykns Tod Kupiou denbapev 
"AvriAaBob cHoov édX€noov Kai diapvAagov Hpads 6 Ocds tH oF 
Xa pire 
Ths tmavayias dypdvrov brepevroynpévns evddgou Seoroivns 
¢ “~ a \ > 7 7 A rd “~ 
hpa@v Ocoréxov Kai deurapOévov Mapias peta mdvTov Tov 
¢ 4 4 ¢ ‘ ‘ > 4 ‘ ~ 
ayiwv pynpovedoavTes eavTovs Kal aGAAHAOUS Kal TAaTaY 
b QA € “~ cad ~ “~ F, 
THY Conv hudv XpioTe TO OcG Trapabdpeba 
& xopds 
Yol Kupre 
& tepeds Exgovus 
@ ’ ~ ’ ‘ ‘ , lal a ‘ 
Ort mpére coi waoa AbZa Tim Kal mpookbvnots TO ITarpi Kai 
“A Za \ a £8 ? A he \ > ‘ aA 
T® Tid kai 7G ayiw TIvedpati viv Kai adel Kal eic Toyc al@nac 
TON AdIGNODN 
& xopés 


? AMEN. 


on 


- 
>) 


20 


30 


Io 


15 


20 


25 aparos’ avros Oéorrota Kata THY evoTTAayyxviav cov éTriBAEYON 


30 


364 The Byzantine Rite 


kai wWdAdetar TO mpStov dvtidwvov mapa t&v Wadtrav' Kal & tepeds Aé€yer 
THY evXiv TOD dGvTipavou" 6 Se Sidxovos mpookuvjcas pelioratrar ex Tod Témov 
avrod Kai dareAPdv totatar évomov Tis eikdvos Tis YeordKkou BAémwv mpds Tv 
eixéva tod Xptorod KpatGv kal +d dpdprov rots tpiol SaxtvAots Tis Sefvas Xerpds 


"Avtigwvov a’ Fxos Pp’ 
En €Z0Aw “Icpad €2 Airytrtoy 
oikoy “lakaB ék Aaof BapBApoy} 
Tais mpecBeiais THs Oeorékov c&rEp c@cov Huas 
? ErenHOn ‘loydaia ariacma aYTo? 
"Icpana éZoycia ayo? } 
Tais mpeoBeiais tis Oeorékov caTEp cHoov Huds 
{*H @dAacca elke Kal EcpyreNn 
6 *lopAdnue EctpAddH eic TA dtticw} 
Tais mpecBeias ths Oeotéxov c@TEp THaov Huds 
{Ti coi écti OdAacca Sti Edyrec 
Kal cy “lopAdnu Sti EctpAduce eic TA Stticw;} 
Tais mpeoBelais tis Ocoréxov o@rEep cHoov Huas 
Adga Ilarpi kat Tid cai dyio IIvedpar 
Tais mpeoBeias Tis Ocoréxov cGrEp coor huas 
Kai viv xai dei kai els Tods aidvas Tév aidvev. apuhv 
Tais mpeoBelas THs Oeorékov cHTep oGoov Huas 


edx7] dvTipevou a’ puotiKds 


Kipie 6 Oeds udev ob 7d Kpdtos dveikactov Kai 4 ddbga 
dkatédnnrTos, o8 TO Edeoc AmMeTPHTON Kal 4 diAavOpwria 


t ASY eee a hey Sars x 4 2 a \ ' > 1s 
ep Huas kal emi Tov &ytov OIKON TOYTON Kal TIOIHCON MEO 7UOY 
Kal TOY ouvEevxopfévov piv mrAovoia Ta EXCH Gou Kal Tods 
OlKTLippovs cov. 


Mera Sé tiv cuptAnpwow tod avridadvou EAPdv & Sidkovos kal ords év 


cuvnbea tom@ Kal mpookuvyjcas Aéyer 


“Eti kal €t1 €v elpfyvn tod Kupiov denbdpuev ej 
nv? 


& xopés 
Kdpie €Xénoov 





The Liturgy of St. Chrysostom 365 


"AvriAaBod cGoov édénoov Kal SiadirAagov hyds 6 Oeds TH of 
Xa pire z 

Tis wavayias adxpdvrov brepevrdoynpévns evddgov Seorolvns 

a 2 , 2 , V4 5) V4 ~ 
judy Ocotékov Kal devrapbévov Mapias peta mévtov Tov 
£ 7 - € \ ‘ 3 va XN A 
aylwv pynpovevaavTes EavTovs Kal aAAHAOVS Kal TacaV 5 
THY Conv huav XpicTG 7G Oc mrapabdpucba 

& xopés 
Soi Kipre 


& tepetds Expadvws 
“Ort ody Td KpdTos Kal cof écTIN Hi BaciAela Kal HH AYNAMIC Kal ro 
H AdZa Tod Ilarpds kai rob Tiob Kai rod dyiov IIvetparos viv 
kal dei Kai cic TOYC aidNac TOV aldvey 
kal WahAeTar Spoiws wapd tv Wadtav 7d BP’ dvtidwvov, & Se Stdkovos Spolws 
movet Os kal év TH mpotépa edx7j 
"Avtigpwvov B Fxos B’ 15 
{Hrdtuca dt eicakoycetat Kypioc 
THic dontic Thc AeHcewc moy} 
Saoov huds vii Ocod {6 év Iopddvn brd’ Iwdvvov 
Bamricbeis} dddovTds oo. &d\AnAovia 
{°Otr EkAIne TO O¥C ayTO? émol 20 
Kal EN TAIC HMépalc MOY éTT1KaAEcomal } 
YOoov hyads vi Oeod xrrA 
{Tlepiécyon Me @AINEC OANATOY 
KINAYNO! XAoY EYpocdan me} 
SSoov ipas vit Ocod Krr 25 
{’Ederiman 6 Kypioc Kal AiKatoc 
Kal 6 @€0c HMON Eder} 
Aoov hpas vie Ocod xrr 
Adga Ilarpi cai Tid cai dyio Tvedpare 
Faoov huads vi Ocod xrr 30 
Kai viv xai dei kai els rods aiévas tay aidvev. dphy 
Wxos A. Bp’ 
‘O povoyeris Tids cai Adyos tod Oeod 


366 The Byzantine Rite 


abdvaros brdpyov 
katadegdpuevos Oia Tv hpetépav cwrnpiav 
capkwOjvat 
éx THs aylas Oeoréxov Kal ade:tapbévov Mapias 
> 7 I 4 
5 aTpéntws evavOpomnoas 
ataupwleis Te Xpiote 6 Ocds Oavdr@ Odvaroyv marhoas 
eis Ov Tis ayias Tpiddos 
7 “ XN ‘ oo 6 i? 4 
cvvdogafouevos 76 Ilarpi kai 7@ dyio TIvedpare 
caoov uas 
10 evX7] avtTipavou B’ pvotiKds 
Kdpte 6 Beds u@v c&con TON AON COY Kal EYAGPHCON THN 
KAHPONOMIAN COY* TO TAHpoLa THS ExKAnolas cov Pvdagov, 
dyiacov Tovs AfAN@NTAC TiY EYMpeTElAN TOD O1KOY coy’ ad 
4 ‘ > Zz nan oo OA ae ‘\ ‘ > ’ 
avrovs avtiWbgacov Th Oeixy cov duvdper kal MA érKaTadiTHC 


U 


€ ~ ‘ > U > \ 
15 MAS TOYC EATTIZONTAC ETT! CE, 


“O StdKovos 


“Ett kal €t1 €v eipqvn tod Kupiou dendapev 
& xopés 


Kipie €Xéqoov 
20’AvtiraBod c&cov éhénoov Kai SiadvrAaov huads 6 Ocds xrAr 
Tis mavayias axpdvrov brepevrAoynpervns évddEou KTrA 
& xopés 
Sot Kvpre 


expaovyots 
25 “Ort dyads kal dirdvOpwmos Ocds tmdpyeis Kal ool rv 
ddgav dvanéumopey 7S Ilarpi kai 7 Tid Kai 7O dylo 
ITvetjpari viv Kal dei Kai els Tos aidvas Tév aidvey 
*Avrigwvov y'* Fxos a’ 
}’ EZomodoreicbe tH Kypi@ St: draddc 
30 STI €IC TON AIDNA TO EAEOC ayTOY 
"Ev "Iopéddévn Bamrigopévov cov Kipie 4 ths tpiddos épave- 
pOn mpocktyyno.s’ Tod yap yevvAtropos 1) pwvi) mpocepap- 


—— SC 


The Liturgy of St. Chrysostom 367 


TUPEL TOL APaTTHTON GE YION Ovoudfovaa Kal TO TINefma €v 
eldel Trepictepic €BeBatov rod Adyou Td doparés. 6 emiga- 
vels Xpioré 6 Oeds kai rov kbcpov gwricas ddga cor 
EimAt@ At olkoc “Icpatd 6t1 draddc 
6TI €iC TON AI@NA TO EAEOC ayTOF 5 
"Ev Iopddvn Bamrigouévov cov KA 
Eimdtw an oikocAapon Sti draedc 
OT! €iC TON AIMNA TO EAEOC aYTOY 
"Ev ‘Iopddvn Bamrigopévov cov xTX 
EimAracan AH TrANTEC Of oBoymeno! TON Kypion 611 4raedc 10 
5TI EIC TON ai@Na TO EEOC ayToOF 
"Ev "Iopdévn Bamrigopévov cov xrr} 
Adga Ilarpi cai Tid kal dyio TIvedpare 
PEv ‘Iopddévn Bamrifopévov cov xr} 
Kai viv rai dei kai eis rods aiévas Tov aidvev, apuny 15 
{’ Ev ‘Iopddvn Bamrigopévov oov xrA} 
e0xy dvtupevou y’ pvoTiKds 
‘O. ras Kowdas tatras Kal ovpddvovs ipiv yxapiodpevos 


A ‘ fal 


mpocevyxds, 6 Kal Ayci Kal Tpicl CYMM@NOYCIN éT] TH ONOMATI 
gov TAS aiTHoEls Tapéxely ErayyeiAdpevos’ adtos Kal viv Tov 20 
dovAwy gov TA aiTHMATA TIPOC TO CYMEPON TIAHPWCON XopN yay 
Huiv €v TO TapévTt ai@vi THN éTipN@cIN THC ofS AAHOElaC Kal 


bd “~ 7 \ ER: ts , 
Ev TO MEAAOVTL (wnVY Al@viov yapiCopeEvos, 


{MASS OF THE CATECHUMENS) 
{THE LITTLE ENTRANCE) 25 


WahAopévou Sé Tod tpitrou dvtipavou mapa tHv Padt&v, } TOV pakapiopav édv 

q Kuptaky, Stav EAQworv eis Td Adfa 6 tepeds kal & Sidkovos otdvtTes Exmpoabev 

Tis aylas tpaméfys movotct mpookuvypata tpia’ efra AaBadv 6 tepeds Td Eyrov 

evayyéAvov SiSwor TG Siaxdvy Kai otrws eehOdvres Std Tod Bopciou pépous mpo- 
' mopevopévaiv attOv Aapmradwv movoder tiv Mucpav Eicodov. 3° 


368 The Byzantine Rite 


Kal ordvres év 7G ouvyder tomm KAlvovow dpddrepor tas Kehadds Kai Tod 
Staxévou eimévros Apesa 


Tod Kupiov denbapev 
A€yer 5 lepeds tiv edyiy Tis ciodSou pvotiKds 
5 evx7] THs elodSou tod evayyeAiou puotiKds 


Aécmora Kipie 6 Oeds hyudy 6 Katracthoas év ovpavois 
4 » 4 > Y 4 > 7 > 
TadypaTa Kal oTpaTias ayyéA@v Kal apyayyéAwy eis AELTOUp- 
yiav ths ons d6€ns* motnoov ody TH elcid hyav eicodoy d&yiwv 
ayyédov yevécOat cvddrELToupyotvTay piv Kal ovvdo£oroyotr- 
10 Tay Thy ov ayabérnra’ Gre mpétel col aoa AdZa TiMH Kal 
“ A n~ ~ . cal ~~ 
mpooktvnots T@ Ilarpi kai 7 Tid kat TO dyio [Ivedpari viv 
Kal del Kal €ic TOYC AIBNAC TAN AIDNON 
Tis edxijs 5¢ reAcoVelons A€yer 5 Sidkovos mpds tov tepéa Serxviwv mpds 
dvaroAds tf] SeftG kpatav Gpa Kai 7d dpdprov rots tprct SaxtTvAots 
15 Eiddynooy dSéomora ti dyiav eiaodov 
Kai 6 tepeds etAoyav Aێyer 
EvAoynuévn  cicoAoc T@N AfIWN Gov mdvrore viv Kal del Kat eis Tovs 
alévas tév alovev 
el0” ottws dtrépxetar mpds Tov fyovpevov & Sidkovos Kal domdLerar Td 
20 evayyéAvov ei mdapeotiv’ ei 82 py, domdlerar todro 6 tepeds. 


NAnpwlévros 5 rod rehevtalov tpotmapiouv epxerat & SidKovos eis TO pécov 
kai ords eumpoodev tod iepéws dvuipot pixpdv tds xeipas kal Seuxviwv Td Gytov 
evayyéAvov Aéyer peyaAoddvws 
Sogia’ dpboi 
26 elra mpookuvycas avrés te Kai 6 tepeds karémoev avrod cicépyxovrat eis 76 
G&yvov Pipa Kai & pev Sidkovos dmoriOyo. 7d Gyov evayyéAvov év tH ayia 
Tpatrély 
ot &é WaAtar A€youor ta cuvyOn TpoTdpia 


Eicoduxév 
30 {EyAorHméenoc 6 Epydmenoc En ONOmatTI Kypioy 
Oedc Kypioc kal EtTrésanen HMIN 
Yaoov tpas vit Ocod 6 év "Iopddvn brs’ Iwdvvov Barricbeis 
Wdddovrds cor ddAndovia} 
*ArroAvutixuov’ Fxos a’ 


35 {Ev Iopddvy Bamrigopévov cov Kipre 4 tis tpiddos KrA} 





aie Liturgy of St. Chrysostom 369 


amd y' ddfjs f ‘Ymaxon Fxos P’ 
{Ore rh éripavela cov éddricas Ta oUpmavta, Tore i GApupa 
THS dpaprias Oddacca Eyre Kal *lopAdnnc KéTw pewv éecTpd- 
oH, mpos ovpavoy dvupav Huds’ dhAd TO DWee Tov Oeiwv 
evToA@v gov ovytipnoov Xpicré 6 Ocds mpecBetas ris s 
Oeordkov Kai cdcov hudas} 
ad’ Eerns Kovtaktov’ Fxos 8’ atrépeAov 
{'Emepdvns otjpepov th oikovpévy xal 75 dds cov Kivpse 
éonpedOn ef Huds év éemiyvdce dyvodvTds ce 
"HYOes epdvns 7d pac 7d dmpdciton} 10 
Kai Stav eitwor TO Vorepov A€yer 6 SidKovos 
Tod Kupiov denbepev 
& tepeds Exhaovws 


~ - ~ 

“Ort dywos ef 6 Beds jay Kal col tiv ddgav dvaméumopey TO 
4 
i 


Ilarpi kai ro Tig cat ro dyio TIvetpati viv cal det 15 
& Stdkovos 
kai els Tovs alévas Tov aidvev 
& xopdés ‘ 
"Apny, 

"Avti rod Tptcayiou WahAopévou 52 rod Tpioayiou Aéyer 20 

5 mp&tos xopés & tepeds tiv edxiWv TatTHv pvoTiKds 

{"Ocoi eic Xpicton €BanticoHte |, €8X7} 700 tpicaylov Spvou 

ae ; O Geos 6 arioc 6 EN Arioic ANaTIayo- 

Xp ICTON ENEAYCacbe MENOC 6 TpLcayio hoary ind rev cepa- 
a&dAnAovia } Pip dvupvovpevos kal bd ray xepouBlu 25 

& Bebrepos xopés Sofohoyovpevos kai v7 mdons érrou- 

{"Ocoi eic Xpicton éBartticoHte — Pavlov Aes yi a ik aide Ne 

Ree , TOU p11) OvTos EiC TO EINAl mapayayor Td 

Xp ICTON ENEAYCACOE ovpmavra, 6 Kticas Tov dvOpwrov Kat 
adAnrovia} EIKONA OY Kai OMOIWCIN Kal mayri gov 30 

& mp@ros xopés Xapiopare kataxoo pias, 6 Atdoyc 

{"Ocoi eic Xpicton €BarticOnte 4! TOYNT! beam le iegy 1 kal MI 

Se : Tapop@v duaptavovra adda béuevos emt 

Xp ICTON ENEAY CACHE catnpia perdvoray, 6 kata&imoas Has 
a&dAndrovia} Tovs tamewvovs kal dvakiovs SovXovs 35 


& Sevtepos xopds 
Aodga Iarpi cai Tis kai 


e P 


4 
ayio IIvebpari 


gov Kal €v Th pa rav’tn cThNal 
KATEN@MION THC AOZHC Tod dylov cov 
Ovovacrnpiov Kai tiv dpeouerny cor 
mpookuvnow kai Sofodoyiay mpoadyery* 


Bb 


10 


20 


25 


30 


37° 
& mp&tos xopés 
Kai viv wai det xal eis rods 
aidvas TOV aidvev, aunv 
XpICTON €NEAY CACHE 
adAndovia} 
6 StdKovos 
Avvapis 
& mp&ros xopds yeywvorépa hovi 
{°Oco1 eic Xpicton éBaTtTicOHTE 


XpICTON ENEAYCACOE 
adAnrovia}. 


The Byzantine Rite 


avros Séorota mpdade~a Kal ék ord- 
patos nav Tov duaptoday rov Tpic- 
dy.ov dpuvov kal émiokeyat Nds EN TH 
XPHCTOTHTI COy* cuyx@pnooy juty wav 
TAnuBEAnMA Exovordy Te Kal adKovotor, 
dyiagov nay ras Wuyas Kal Ta COpata 
kal AOC FiMIN EN OCIOTHTI AATPEYEIN Got 
TACAC TAC HMEPAC THC ZWHC HMO@N* 
mpeaBeias Ths ayias OeordéKou Kal mdv- 
Tov tav dyiwy tev an aidvés cot 
evapertncdvrav’ oti ayos et 6 Oeds 
Npov Kal col thy ddéfav avaméuropev 
t® Ilarpi kal r@ Yio kai tO dyio 
IIvevpare viv kai det kai eis rods 
ai@vas Tay aiavev 

TavTns Se redecOelons A€youor Kai 
aitrol & te tepeds Kai 6 Stdkovos Td 
Tpirdyiov qovodvTes Sod Kal mpoo- 
kuvjpata tpla eumpoobev rijs dayias 

tpamélys. 
Eira A€éyer & Sidkovos mpds Tov tepéa 
KéXevoov Séomora 
kal amépxovra év ri KabéSpa 
kai & tepeds A€yer dtrepxdpevos 
EyAorHménoc 0 épyOmenoc €N ONOMATI 
Kypioy 
& 8 Stdkovos 
EvtAdynoov déorora thy ava Kabédpay 
Kai 6 tepeds 


EyAorHmenoc ef 6 étti @pONOY AdZHC 


- THC BaciAelac coy 6 KaOHMENOC éTi 


TON YepoyBim mavrote viv Kal det Kal 
eis Tovs al@vas Tay ai@vev. 


{THE LECTIONS) 


35 Kat ners Tv cupTAnpwow tod Tpicaylou 6 SidKkovos <APadv Eumpooev tav 
dylwv Oupav Aéyer 


II pécyopev 


kai 6 dvayvaorns Yadpos 76 Aavid 





The Liturgy of St. Chrysostom 


371 


kat & Stdkovos atts 


- Zodia 


kal 6 


avayvaorns 


76 Mpokeipevov rod "AtrooréAou" Fxos 8’ 


{EyAorHménoc 6 épydmenoc En GNOMaTI Kypioy 
Zr. *EZomodoreicde TO Kypiw Sti draddc}. 


Kai at@ts 6 SidKovos 


II pic yopev 


& dvayvaornys 


° 


{II pss Tirov.émicroAns Ilatdov 76 advdéyvoocpa 
Téxvov Tire émepany 4 yapic TOY Oco?. ... KaT €ATIAA Zeric 


alwNioy Zit, it. 11-222. 7} 


kai Tod dmooréAou mAnpwlévtos A€yer 6 tepevs 


, ~ > , 
Elpnyn vot tO avaywaokovtt. 


Kai 6 dvayvaorns 
*AdAndrovia 
Wodpos tH Aavid 
Axos a’ 
fEnerkate ti Kypiw yiol Geof 
Enerkate TH Kypiw 


yloyc KpIOON 
Er. Pant Kypioy E11] TON YAATOON 
"Enérkate tT Kypiw yioi Oeof 
énérkate TH Kypi 
yloyc. KpI@Nn} 


aAAnAovia 


Tod 5é GAAnAoVia WadAopévou AaBav 
& Sidkovos TO Oupraryprov Kal 7d Ov- 
plapa mpdceor tH tepet cat AaBadv 
evAoylav tap’ avrod Oupia tiv ayiav 
tpatelav yupwlev kal 76 tepatetov SAov 

kai tov tepéa 
kai 6 iepeds Ayer tiv edxyv TavTHV 
PuUaTUKas 
evx7] TPO TOD evayyeALou 
"E\AamMyon. EN Talc KapAialc HM@N 
, , \ a a 

piravOpomre S€orora Td THs ons Beo- 
yecias axnpatov das kai Toyc TAC 
AlANolAc nav SudvorEoy GOadmoyc els 
THY TOV evayyeALKOV Gov KnpvypdTev 
katavénow* évOes nyiv kal Tov Tov piak- 

, > col , a ‘ 
apiov gov evrodkav ddBoy iva Tac 
CapKIKAC ETIOyMiac mdoas Katatarn- 
Cavres Tvevpatixny moditelay pereA- 
Owopev mavta ta mpods evapéornow 
THY ony Kal ppovodytes kal mpatrovres* 

‘ \ b ¢ A “~ a 
ov yap «& 6 dheatiopds Tay Wuydv 

‘ a , ¢ ~ = @ \ 
Kal TOY TwpaTwYV Nnuo@y Xpiote O Oeos 
kat cot thy ddgav dvarépropev oly TO 
dvdpx@ gov matpi kal TO Tavayio Kal 


Bb 2 


1§ 


20 


Io 


15 


20 


25 


30 


35 


372 


The Byzantine Rite 


aya06 Kat (woroi@ cov mvedpate viv 
kai det kal eis tovs aidvas Tay aiaver, 

*O 5é Sidkovos Td Oupraripiov drro- 
Oguevos Epxerar mpds tov tepéa Kai 
troxXivas attG tiv Kepadiyv Kpatdyv 
75 apdpiov atv TO dyio evayyeAio 
Tots dkpois SaxtvAois, SyAovorr ev 
exelvp TH Téom@ Tis dylas tpatélys, 

héyer 

EvAdynoov Séomota iv evayye- 
Auornvy rod dyiov dmocrddov kal 
evayyehiorou { MarOaiov} 

& 5é tepets odpayilwv airov Aéyer 


‘O Ceds dia mpecBerav rod dyiov 
evdd£ov dmoorddov kai evayyedcorod 
{Maréaiov} Sdn oor pypa rH edayye- 
ArCouev@ AYNAME! WOAH eis exANpo- 
aw Tov evayyeXiov Tob ayamnrod viod 
avrov kypioy d€ nuay lHycoy Xpirrov 
& Sé Sidkovos cindy 1d “Api kai 
mpookuvyjcas per evAaBelas Td Gyrov 
evayyéAtov aiper aird Kai éeAOdv Sid 
T&v dylwv Oupav, mpoTropevopévav adTe 


AaprdSwv, Epxerar Kal torata év TO 
GpuBow 4 év 7} TeTaypéevm ToT® 


& 5é tepeds tordpevos eumpoobev rijs dylas tpaméfys kal BAémwv mpds 


Sucpdas Exdwvet 

Sodia’ dpboi 
Axotowpey Tob d&ylov edayyediou 

Eipjvn waor 


kat & StdKkovos 


"Ex rod kata {MarOaiov} dyiov dayyedlov 7d dvdyvaopa 


5 tepevs 
IT picyopev 
& Stdkovos 


T@ Kaip@ éxeivo {traparinetal 6 “lHcofc Am thc TaaiAaiac . . . EN 


&@ e€YAdKHca, S. Matt. 17. 13-17} 


kai mAnpwlévtos Tod evayyeAlou Aéyer mpds Tov SidKovov 6 tepevs 


Elpnyn wot to evayyeArCopevo 


A me 


a 


The Liturgy of St. Chrysostom 


373 


Kai & Sidxovos éAPdv Ews TOv ayiwv Oupdv amodlSwor rd Gytov evayyéArov 
7® lepet. 


{THE PRAYERS) 


Kai (6 SidKovos) ords év TO cuvyie 
TOT® GpXeTat oVTWS 


Eiropev mdvres @2 GAH Tic 


yyyfic, Kai €Z GAHC Tic 
MANOlac €iT@pev 
& xopés 
_Kidpie €dénoov 
y’ 


Kypié tantoKpatop 6 6edc TAN 
TIATEPWN HMON OedpeOd cou 


> ’ > Mer 4 CR 
ETTAKOYCON Kal €AE€noov 


Evxi tis éxtevods txeolas puotixds 
Kidpie 6 beds pov thy €x- 
a 2 e 4 , 
Tevn Tavrny ixeciav mpdcdegat 
Tapa Tov cay SovrAwy Kai €d- 
énoov pads KaTA TO TAKGOC 
TOY éAgoyc coy, Kal TovSs oiKTIp- 
2 
povs cov Katdmepuwov ed 1- 
pas Kal emi mdévta Tov adv 
> ? \ 
dmekdexopevov 76 


gov Tov 


mapa cod mAovo.ov édeos 


*EAéHCON Huds 6 Oedc Kata TO Mera EdEdC Coy, dedueOE cov 


b] , %: “9 7 
€emakovaoov Kal €héenoov 


“Eri dedpcba trép trav evocBdv Kai dpboddgwv ypiotiavav 
"Eri dedpcba trip Tob dpxtemioKérrov U@v 700 Beivos 
"Ert dedpeOa trip tav ddeAgav hudv T&v lepéwv lepopovdxwr 


fepodtaxéver Kal povaydv Kal maéons Ths ev XpicT@ hpav 


adedpornros 
"Er 


Scéucba trip Toy pakaplwy Kai delpvioT@Y KTITOpeY 


Ths aylas povas tavrns 4 Tod dyiov oikov TovTov Kai 


drip mdvTev Tay Mpoavamavoapévey twarTépwy Kal a- 


derpav huadv tov evOdde Keipévov Kal dravtaxod opbo- 


Sbéov 
"Er 


deducba timép ed€ous fais elpjyns vyelas cwrnpias emi- 


Ua 7 ‘. 2 ? £ ~ * , 
oKérews cvyxophoews Kal ddécews adpapti@v Tov dovdwv 


Tod Ocod tav adceApay Tis ayias povyns TavTns 4 Tod 


2 oA , 
ayltov OLKOU TOUTOU 


5 


lanl 


q 


15 


20 


25 


"Er. Sedpeba trip tay Kaprogopotytay Kal KaALepyovyvTwv €v 30 


2 4 
7@ 


‘ ? ~ 7 Y 28 Y 
ayli@ Kal TavoénT@ va® TobT@ KoTL@YT@Y WaddOYToY 


374 


The Byzantine Rite 


kal vrép Tod mEepleaT@ros Aaod Tod dmrekdexopéevov Td Tapa 


ood péya Kal mAovc.ov Eeos 


éxpavyots ind Tod tepéws 


ru éehejpov kal piridvOpwros Ocds brdpyxeis Kai ool tiv ddéav 


> ? “A Ss ‘ “~ cA S oe: 7 7 ~ 
5 avaméumopev TO ILarpi cai to Tid Kai 76 dyio TIvetpari viv 


at Be 4° 2% 9 ‘ IA a 27 
Kat MEL KAL ELS TOUS ALWYAS TMV AlWY@V 


& xopés 
"Apiy. 
é 
{THE DISMISSALS) 
lo *O Stdkovos Evxy tmép karnxoupévav puotikds 


>/ e 4 “A 
Evgacbe of karnxotvpevor TO 
re 
Kupio : 
& xopés 
Kipie €dXénoor 
e te \ “~ 
1$ Of mictol brép Tv KaTnXoV- 
7 ~ 
pévev denbdpev 
"Iva 6 Képwos adbrovds édenon 
Karnyxjon adrovs TO Néyo Tis 
o é 4 
aAnbeias 
20 Arroxadtyn avrois Td evayyé- 
ALov THs Sikatoctyns 
‘Evéon adtods th a&yia abrod 
“A N > na 
Ka0oAKH Kal amrooToALKh 
2 4 
exkAnoia 
25 D@oov €XEnoov avTiAaBod Kal 
7 
diaptragov adrovs 6 Ocds 
TH Of xapire 
Oi Karnxovpevor Tas Keharas 
bpav TO Kupio krivare 
30 & xopés 
Soi Kvpre 


Aeyonévy trapd rod fepéws mpd rijs 
dylas dvadhopas 

Kypie 6 Oedc AMON 6 EN 

YYHAOIC KATOIKAN Kal TA Ta- 
5 “ € | 7 
TIEINA EPOPWN, O THY TwTNpPlav 
an 7 “~ bi] 4 > 
TO yévee Tov avOpdérav é2- 
ATTOCTEIAAC TON MONOPENH cov 
€y ‘ 4 N 4 ¢ id 
YION Kal Oedy Tov KUpLoy Audy 
"Inooby Xpiorév' ériBdeov 
émi rods Sovdovs cov Tors 
KaTnXoupévous TovS WTOKEKAL- | 
kétas co. Tov éavTav avyéva 
Kat Katagiwcov av’tovs én 
KAIP@ €YOETU TOD AoyTpOy TAS 
a » cot 

TIAAIFTENECIAC, THS aherews TOV 
dpaptiav Kai Tod évdtuaros 
Tis dpOapcias’ vwoor ad- 

‘ lal ¢ 4 A 
Tovs TH ayia cov KabodrrKn 

‘ , an > 7 ‘ 
Kal amooToALKh ExKAnoia Kal 
auykataptOunooy avtovs TH 
> nn 7 
EKAEKT] TOU Troiuvy 





© The Liturgy of St. Chrysostom 375 


éxdavws 
iva Kal adrol ody ipiv dogd¢wor 7d mévTipmov Kai peyadorperes 
dvoud cov Tod Iarpds kal rod Liotd Kai rod dyiov Ivetparos 
vov Kai del Kal eis Tovs al@vas TY aidvev 

& xopés F 

“Apny 

kai éEamdot 16 EtAnrov 6 iepevs 
kat -& SidKkovos 

‘Ocot Kxarnxovpevor mpoedAOere of Katnxovpevor mpo€édOerTe’ 
Brot Karnxovpevor mpoedOcre? pris Tov KaTnXoupévov, 10 


{MASS OF THE FAITHFUL) 


<THE PRAYERS OF THE FAITHFUL) 


(‘0 S1dkovos) Evxy morav a’ peta TO arrwAPijvar 


ta ” TO €lAnTOV, pVOTLKOS 
"Ocot miotol €rTt Kal é7TL év eee? 


s n EYyapictoymen cot Kypie 0 ! 
elpjvn Tod Kupiov denOapev SS bah aga i 
A a 4 “~ 
ght QEOC TON AYNAMEON TO KATAEL- 
& xopdés t 
4 e A lon \ 
o vat Kal 
Képte dénooy OFT seed TapacThvat K 
~ +S =e ry 
cea ae: viv TO ayia cov Ovo.acrnpio 
*AvriraBod cGcov éAénoov Kal re. Ot aie P &. 
. kal mpootecety Tots olKTLippots 
diapiragov iuas 6 Geos TH P 


eet gov YTIép TOY HpueTepwv apap- 20 
on xapire 


4 \ “A n n 
8 xopés THUAT@VY KAI TON TOY AdOY 


Képie €Xénoov BrNOHMATON® Tpdadesar 6 Ocds 


~ Ua ¢€ “~ ‘4 ¢€ ~ 
l OV, 770 vy Hua 
ded Thy O€now huey, Toinaov huas 
b] 7 7 ~ , 
Sogta agious yevéo Oat Tod Tpocdépein 
got AeHceic Kal lkeoias Kal 25 
Ovaias dvaimdktous Urép Tav- 
TOS TOU AaoD Gov Kal IKANWCON 
c a A w > \ U 
HMAC OVS EBOY EIC THN AIAKONIAN 
Gov TAYTHN EN TH AyNdmel TOY 
TINEYMATOC WOU TOF ATIOY &KATA- 30 


yvootes Kal dmpookéires €v 


10 


15 


20 


25 


3° 


376 


The Byzantine Rite 


Kabap@ TG maptypiw Tic CyN- 
EIAHCEWC HMON ETTIKAAEICOAI OE 
EN TANT) Kalp@® Kal Témw iva 
elcakovov nudy fewc Apyiy 
4 > cad ’ ~ ~ 
eins EN TW TIAHOE! THS ONS 
3 rd 

ayabérnros 


éxpavyois td Tod tepéws 


de Ud ~ : ‘ \ - ~ ‘ 7 
OTL TIPETIE! COI Waa AdzZa TIMH Kal mMpooKvynots TH ITarpi Kat 


3 


t 


7T® Tio kal 7@ dy TIvedpart viv Kal de Kai cic Toye aidnac 


T@N AIMNWN 


& xopés 


> AMHN. 


“O StdKovos 
“ET 


Kupiouv denbapev 


Kal €T! é€y elpnyvn Too 
& xopés 
Kiupie €Xénoov 
"AvrikaBod céaov €Xénoov KTA 
& xopés 
Kipie éXénoov 
6 StdKovos 
Sodta 


Ss > , > \ [4 
kal eloépxetat eis TO tepdv 
o 


Eix7 morav Bp’ pvoricds 
ITéx\w kai 


7 ‘ “a la 
mpootimropev Kal cod deducba 


MOAAGKIS col 


dyabé Kal pirdvOpere Srros 
> , re \ t ¢ “~ 
ETMIBAEVAC ETT THN AEHCIN MOV 
’ e ~ Q + A 

KAbapICHe NuaY Tas Wuyds Kal 
TH c@para AmO TANTOC MOAYC- 
MOY CApKOC Kal TINeyMaTOC Kal 

‘4 ee Re 4 > FF 7 
dans huiv dvévoxov kal dkarda- 
Kpirov Tv Twapdotacw Tod 
ayiov cov Ovotacrnpiov® yapi- 
gat 0€ 6 Oeds Trois ovvevxo- 

4 9 ." 7 ‘ 
Hévols Hyuly mpokomiy Biov Kai 
mlatews Kal CYNECEWC TINEYMA- 
Tiktic’ dds avrots mdvrore pera 

4 ‘ 3 , 4 
poBov Kal aydrns rarpevery 
go. avevoxws, Kal dkataxpitws 
METEXEIN TON ATION TOU pvo- 
Tnplwv, Kal THic éovpaviou cov 
BaciAelac d21WOFNal 








The Liturgy of St. Chrysostom 377 


éxpavyots tmd Tov tepéws 
~ ‘ / 
dmws imd Tod Kpdrovs cov mdvtore pvdarrépuevor aol dbgav 
> ? “~ A ‘ ~ CA \ “ e 7 - ~ 
dvaréumopev TO ILarpl kai 76 Tid kali 7@ dyio Ivedpati viv 
Kal dei Kai els Tods aidvas TOV aldver 
& xopés 5 
"Apiy, 
(THE GREAT ENTRANCE) 
‘O XepouBicds “Ypvos Evx7 fv A€yer 6 tepeds puorikds tod 
Otek XEpou Bip XepouvBikod gSopévou 
Ovdels dévos trav auvdedepevev Taic 10 


“A bd rf 
PvoTiKas eikovigovTes Capkikaic émiOymiaic KAi HAONAIC mpoo= 


Kal TH (worrod Tpiaor épxerOa f) mpooeyyifew 7 Aevrovp- 

- a a ’ e A \ 
Tov Tplady.ov bpvov yeu oe escia S THC AOZHC i ep 
Bs Siaxoveiy gor peya Kal PoBepoy kal 

RPOT Pores €s atvtais tais émovpavias Suvdpeoww* 15 

TATAY TV BIOTIKHN @7r0- GN’ Gpas dia thy dparoy kal apyerpy- 
4 , > Ul ‘ 
Odpe0a. MépIMN AN tov gov ditavOpwriay arpemras kal 


dva\\otmtas yéyovas avOpwros kat 
dpxtepevs nuav éxpnuatioas Kal Tihs 
AetroupytKns tavrns Kal dvaiudkrov 20 
O@vaias thy iepovpyiay mapéd@xas npiv 
@s AECTOTHC T@Y ATTANTWN' oD yap 

, , ¢ \ Cc oa ’ 
pdvos Kupte 6 Beds nay Aecrozeic 
TON €movpavioy Kai Tov émLyeiwy 
6 emt Opdvov xepouBikod emroyovpevos, 25 
6 Tav cepadip Kuplos Kal BaciAeyC TOY 
"IcpaHA, 6 pdvos arioc Kal én Arioic 
ANATIAYOMENOC. o€ Toivuy Svc@ma Tov 

, > A \ ae > ’ 
povoy ayaOdv Kat evdnxooy émiBAeyon 
o's So  % 5 ¢ X \ 2 > 
él €M€ TON dyaptwAdv Kat Adypeion 3° 
AOYAON gov kat Kaddpiody pov rv 
Wouxnv Kal tiv kapdiav amd ovve- 
Snoews movnpas Kal ikANWCON pe TH 
AyNAMel TOY Afi0y gov TINEymMaTOC 

> , A a ¢€ , , 
evdedupevoy tiv ths teparetas xadpw 35 
mwapacthva th ayia cov tavtn Tpanée(n 
Kal iepoupynoa Td dytov Kai &ypavrdv 
gov c@pa kal TO Tipwoy aia’ col yap 
Tpowépxopat kNivas Tov épavTod avyeva 
kat Seopai gov MH amocteppyHc Td 40 


378 The Byzantine Rite 


TpOcwmON coy dn’ Emoy mHAE AmO- 
AOKIMACHC ME €K TAIAWN Coy GAN’ 
aiwaov mpocevexOqvai aor im’ éuod 
TOU duaptwAod Kat avakiov SovAov 
5 gov ta dapa radra* od yap et 
6 mpoohépav kai mpoodhepdpevos 
kat mpoadexduevos kat Sradiddpevos 
Xpiore 6 Oeds judy kal coi tiv ddfav 
dvaréuropev atv tH dvapxo cov 
10- Tatpt kai t@® Tavayi@ Kal dyabd kal 
(word cov mvevpare viv Kat del Kal 
eis Tovs al@vas TeV aidvev 
tAnpwleions 5 tis evdxfis Aێyouor 
kai avrol tov xepouBiKdv Upvov. 
Eira AaBadv 6 iepeds tov Ouprardv 
Oupid tiv dylav tpdmeLav yipwlev Kai 
76 teparetov SAov torepov Sé Kal tds 
Seotrotikds eikévas kal Tov Aadv pikpdv 
TpoehOav TtHv Bypobvpwv A€yer 5é kad’ 
a0 €autov kal Tov tevrykooTdv Kal tpo- 
Tépia KkaTtavuKtTind Soa Kal BovAerat. 
Kai dmépxovrar év ri] mpobéce & te 
iepeds kai & Sidkovos mpomopevopévov 
Tod Stakévov, adrés 5é Ovpidoas ta 
25 dyva Kad’ éautdv evdxdpevos 16 
“O Oedc iddcOHTi MOI TH AMapTOA® 
Aéyet mpds Tov fepea 
“Emapov Séorora 
kal 6 tepeds dpas tov dépa émribqow 
3° émi Tov Spov avtod Aéywv 
*Emdpate tac yeipac YM@N eic TA Aria 
kai eyAoreite TON Kypion 
eita tov Gyiov Sickov AaBdv ém- 
Badd +i Tod Staxdvou Kehadf pera 
35 mdons Tporoxfs kal edAaPelas, Kpa- 
Totvros dpa tod Stakdvov Kal tov 
Ouprardov évi tTav SaxtiAwv abtos 5é 
76 Gyvov toripiov ava xetpas AaPadv 
eépxovtat Sid rod Bopelou pépous mporopevopévwv adrois AapmrdSwv Kal meprép- 
40 XOvTat Tov vadv evXdpevor Guddrepor tmép mavrwv Kal AéyovTes 
e 


[Tdévrov jpav pynobein Kipios 6 Oeds ev rH Bacirela abrobd 
mdvToTe viv Kal del Kal eis TOds aidvas TOY aldver, 


eee 


a 


The Liturgy of St. Chrysostom 379 


‘O xepouBikds tpvos 
‘Qs tov Bactréa Tov dA@V 

brrode€dpevor 

Tals ayyedlKkais 

dopdtws dopuypopovmevov 
TagEoW 
adAndAovia &AnAovia 

dNAHNobia. 


EiceAOdv 82 & StdKovos Evdov Tav 
dylwv Oupav torarar év tots Sefvois 
kai péAAovtos tod tepéws ecicedOeiv 

Aéyet pds avTdv 6 SidKovos 


Mvnobein Kipios 6 eds ths lepwovvns 
> a , c ~ 
gov ev TH BactiXeia avrov KT. 
kai 6 tepeds mpds atrov 
MynoGein Kuipios 6 Geds tis lepo- 
Stakovias cov év tH Bacwreia atrod 
mavrTore viv kal del Kal eis rods aldvas 
T@V aiavey 
kal drrotiOnou pév 6 tepets Td Gyrov 
mothpiov év tH ayia tpaméfy AaBav 
Sé Kai tov Gyiov Sickov dnd tis Tod 
Stakévov kepadfjs amoribyot kal abrov 
Th ayia tpatréely A€ywv 
¢ a 
O eboxjpor “Ioond dé rod Evdov 
\ A 2 , - 
kabehov TO dypavtéy cov cepa oww- 
86 a ¢ 4 ‘A > U > 
dv KaOapa eidnoas Kal dpopacw év 
pynpatt kaw@ Kndevoas amébero 
? , a 
Ev rap@ copatikas rd {p. 361) 
; : 
Qs Canpépos, @s mapadeicov wpat- 
dtepos dvrws Kal mactados maons 
Led > , , 
Baowixns dvadéderxrar apmpdtepos 
Xptore 6 tapos cou 7H my!) THs Nov 
dvacTdcews 
eita Td pev Kadtppara dpas amd Te 
Tov tepod Sickou kai tod dyiou tmorTy- 
ptov riOmow év évi pepe. tis dytas 
la \ 4 37 > A lon’ ~ 
tpatélyns, tov S€ dépa amd tav Tod 
Stakévou dpov AaBadv Kai Oupidoas 
oxerrale SV adrod ta Gyia Aéywv 
> a 
*O eboynpav ‘loon dé tov KTh 


kai AaBadv tov Ouprardv é« Tav Tod 


Staxdvov xetpdv Oupid ta ya tpis Ste : 


& pév Stdkovos Aéyer 
*Ard®ynon Seomora 
& Se tepevs 
Torte ANoicoycIn Emi TO ByCIACTHPION 
coy mocyoyc. 


Kai doSovs tov Oupratdv kai xadd- 


on 


30 


40 


380 


Io 


15 


20 


25 Kal 6 Stdkovos éremdv +d ’Apiy Kal 
dotacdpevos tiv tod lepéws Seftdv 
éLépxerar kai ords év TH ouviOe té7@ 

Aéyer 


IIAnpdcoperv thy dénow hyov 
30 ©6T@ Kupio 
& xopos 

Kiupte €Xénoov 

€ \ “ £ 7 
Trép Tov mporebévtay Tipiov 
dépov tod Kupiov denbdpev 
35 ‘Lmép tod dylov oikov tovrov 
kal Tay peta mictews edda- 
Beias kai péBov Ocob eicrdy- 


The Byzantine Rite 


cas TO eAdviov KAivas Te THV Kehadiy 


Aéyet pds Tov SidKkovoyv 
Myjo6nri pov ddedpé kat ovdde- 
Toupyé 


kai 6 StdKovos mpds adrév 


_ MvnoOein Kiptos 6 Gcds ris iepwod- 


vns ov ev tH Bacidela abrod 
eita & StdKovos tiroKAivas Kal ards 
Ti Kepadiy kpatav Gpa kal 76 dpd- 
piov trois tpiot SaxriAois tis Sefvas 
Aéyer pds Tov tepéa 
Edfa imép euod Séomora dpe 
kai 6 tepevs 
TTneyma Arion érreAeycerat émi cé Kal 
AYNAMIC YWiCTOY émICKIACE! Cor 


kat 6 Stdkovos 

Av’ré rd Tvedpa ovddecroupynoes qyiv 

TACAC TAC HMEPAC THC ZWHC HM@N 

kai at@is 6 adtés 
MynoOnri pou Séomora dye 
Kat & tepets 

Mvnaein cov Kiptos 6 Ocds ev tH 

Baowdeia abrod mavrote viv Kal det Kai 


eis Tovs aldyvas Tov alaver. 

Evxy Tis mpookopihijs peta tiv év 
TH Gyia tpawély tov Oclwv Sadpwv 
amrdbeow puotiKds 

Kypie 6 Oedc TIANTOKPATp 
6 povos dys 6 dexdpevos 
BYCIAN AINECEWC Tapa TOY émi- 

? 2 a U 

KaAoupévay o€ EN GAH KapAid, 
TpOcdezZal Kal ua@v TOY duap- - 
TWA@Y THN AEHCIN Kal mpood- 
yaye TO ayio cov bvotacrnpio 
kal ikdvwcov pas TIPOCENEL= 
KEIN GOL A@pd TE kal OyCIAc 


The Liturgy of St. Chrysostom 


> 7 A aA 4 
Tov ev avT7@ tod Kupiov 
denOdpev 5 
£ a a las 
Trép Tot pycofinal Huds asd 
TACHC OAIpewc dprtic Kivdd- 
ae ’ ~ 7 
vou Kai &NArKHe Tod Kupiov 
den bGpev 
AvtiraBod céaov €dénooyv Kai 
SiapvrAagov Huds 6 Ocds TH 
oH Xapite 
Tiv hpépav wacav Tedelav 
dyiav eipnyikjy Kal dva- 
4 4 ~ "# 
pdptnrov mapa Tod Kupiov 
airnodpeba 
& xopés 
ITapéoyouv Kivpte 
eveker elpnvns, mictov 66n- 
yor, ptrAaka THY Wuyav Kai 
TOV TOLATOV HudY Tapa TOD 
Kupiov airnodpcba 
7 4 » ~ 
Svyyvdéunv Kal dheow Tov 
apapTi@v Kal Tov TAnpEpE- 
Anpdrev hpev mapa Tod 
Kupiov airnodpeba 
Td Kaha kal ovpdépovta rais 
Wuxais hav Kal elphynv 
= 4 Q a“ ? 
T@ Kéop@ Tapa Tod Kupiov 
bg 7 
aitnoapeba 
Tov b7réXorrov xpévov THs <w7s 
hpav év eipyvn Kal peTa- 
"4 > Fe 4 oo 
voia €xTehécat Tapa Tod 


Kupiov airnodépeba 


381 


TINEYMATIKAC YTIEp TOY HuETEp@v 
&mapTnUaT@v Kal TON TOY Aaoy 
AFNOHMATON Kal KaTagi@oor 
huas eYpein yApIn évaomidy cov 
TOU FENECOAI TOL EYTIPOCAEKTON 
THN OYCIAN Mav Kal émloKn- 
vOoaL TO TINEYMA THS yApiITOc 
coy TO draQdn @@ Huds Kal 
éml T& mpokeipeva Sapa Taira 
kal emi mévta Tov Aadv cov 


5 


i fe) 


15 


20 


25 


30 


382 The Byzantine Rite 


Xpicriava Ta TeAn THS Cons 
hpav davedvva dveraic- 
-xuvTa eipnvika Kal Kadi 
admodoyiav Thy emi TOO do- 
5 Bepot Biyaros Tod Xpicrod 
aitnodpeba 
Ths wavayias axpdvrov brep- 
evdoynpévns evddgov deo- 2) 


a/ 


moivns hu@v Oeordkov KTA »-” 


5 Re) é xopés 


Sol Kvpre 


& tepeds Exhovws 


dia TOY olKTIpHaY TOD povoyevods gov viod pel’ ob edrAoynrTos 


ef ody TO Tavayin Kai dyab@ Kai (woro@ cov mvevpare viv 


bees ake. S bd \ IA ~ | IY od 
15 KQl GEL KQL ELS TOUS AiMvas T@Y Al@YwV 
& xopés 
> 
Apiy. 


{THE KISS OF PEACE) 
“O tepevs 
20 Eipjvn maou 
& SidKovos 
‘“Ayamjowpev a&ddnAous iva év dpovola éuoroyjowper 
& xopés 
ITarépa Tidy kai &ytov IIvetpa tpidda dpoovc.ov Kai 
25 ax Oplorov 


kal & pév tepeds mpookuvicas tpis domdlerar Td Gyo ottus ds ici 
kexaoAuppéva A€ywv puotiKds 


*Aramucw ce Kypie A icyyc moy’ Kypioc ctepewma moy Kai KaTadyrH MOY 


Kai PyCTHC MOY 
30 é« tpitov 


dpoiws Kai & Sidxovos cupmpockuvet év @ totatar Tom, domdferar 5é Kai 
dpaprov airod év0a éori otavpod rus. 





ne a 


L, he Liturgy of St. Chrysostom 383 


{THE CREED) 
Kai_ottws éxdwvet 
Tas Ovpas, ras Ovpas 
3 7 Y 4 
Ev codia mpicyopev 
& Sé tepeds dpas tov dépa émdvw t&v Sdpwv Kiel atrdov dvoukTov 
& Aads 76 
ITicredo eis Eva Ocdv Ilarépa wavroxpdéropa moinriy ovpavod 
\ ~ € an - a) > ? N > a 4 
kal yns dpavav Te wadvTwv Kal dopdtwy, Kal eis eva Kivpiov 
"Inootv Xpiorév tov vidv tro} Ocod tov povoyevq tov éx Too 
IIarpis yevyvnOévta mpd mévTwv Tdv aidver, Pos Ex ghwrés, 
Oedv addrnOivdov Ex Oeod addnOivod, yervnbévta od mroinbérTa, 
e 4 a 4, a) ae 5 2 MET 3 < x 2 2 me 
dpoovatov To Ilarpi: du ob Ta médvta éyévero’ Tov Ou Huas 
\ 3 7 ‘ XN ‘\ € 7 4 , 
Tovs avOpémovs Kai did Tiv hpetépay carnplay KaredAOdvta 
> ~ > A 4 ? > - id ? SN 
EK TOV ovpavav Kal oapkobévta éx IIvedparos ayiov Kai 
Mapias tis mapbévov Kai évavOpwmncavra, oravpwbévta Te 
imép Huey emt ILovriov Iikdrov kal wabévta Kal rapévta Kai 
b] 4 na 4 € 4 x wD. A ‘ b X66 > 
avactdvra TH TpiTn Huépe KaTa 72s ypagas Kal dvedOdvra eis 
Tovds ovpavods kal KabeCouevoy ex degi@v Tod ITarpés Kal mdéduw 
Epxdpevov pera Od€ns kpivat <avras Kai vexpots’ o8 THs Bact- 
Aeias ovK Eotat Tédos, Kal es 76 IIvedpa 75 dytov 7d Kipiov 
4 \ + 3 ~ 5. > 7 . X \ \ 
TO (worrotov T6 Ek TOU IIatpos Exrropevipevoy 76 adv Ilarpi Kai 
Tig cupmpockvvotpevoy Kal ovvdofagépevoy 75 AaAnoay did 
a rs eae 9 ? ¢€ a A \ b \ > 
ToYV mpodnTav’ els piav ayiav KabodrLKhy Kal dmooToALKiy éK- 
KAnoiav’ duoroy® ev Bdnriopa els aheow dpapTidy’ mpoc- 


“~ > - A A xX ~ ? IA ] ? 4 
00K avdotact vexpov Kal fwy Tob pédAovTos aidvos, auryy. 


<ANAPHORA) 
Eira & StdKovos 
STopev Kah@s, orHpyev pera HoBov, mpdcxwper tiv aylav 
avapopay év €ipivn mpoogépev 
& xopés 


"EnXeor eiphyns, Ovoiav aivécews 


25 


30 


384. The Byzantine Rite 


kai & piv tepeds émdpas tov dépa dad trav dylwv dmorifyow airév év evi 
Tom@ & 5 Sidkovos mpookuvacas cicépyerar év TH dyin Brpatt kai AaBady 
pimlBvov pimife ta Ayia edAaBds 


{THE THANKSGIVING) 
5 ‘O tepeds orpadels mpds Tov Aadv éxdwvet 
“H yApic Tof Kyploy Auaev *IHcof Xpicto? kai A ArAtTTH TOY 
Ocof xai ITarpds kai A KOINWNiA TOY Arioy TINeymatoc ely 


META TIANTON YMON 
kai evAoyet tov Aadv 


10 & xopés 
Kai meta tof tnNeymatoc cof 
6 tepevs 
"ANW TXOpMEV TAS KAPAIAC 
Seixviwv Ga rH xetpt 
15 & xopés 
“Exopev mpoc tov Képiov 
5 tepeds 
Ey ‘ “ K U 
YXapictricwmen 7@ Kypicn 
& xopés 
20 “Azion Kal dixadv éotiw mpockvuveiy IIarépa Yidy Kai &y.ov 
IIvedpa tpidda dpoovcioy Kai dydpiorov 
6 tepeds érevxerat pyoriKds mpds dvatroAds éotpappévos 
"Azion Kal Oikatov ot dpuveiy ot evrdAoyelv oe aively col 
evxaploTeiy o€ mpooKkuvety EN TANT) TOW THc AecTIOTElac cou" 
25 od yap ef Ocds dvéxppacrtos amepivdntos dbpatos dkaTdéAnmTOs, 
| Ae | a” ¢ - BA \ ‘ € Ua en \ QA 
del wv, aoatTws wy, od Kai 6 povoyerns aov vids Kai Td 
~ lA > es e a ~ a of > \ ? ~ 
mvevud cov TO a&ylov' od EK TOD pr dvTOS cic TO EINAl HMaS 
Taphyayes Kal tapatecévras dvéotnoas médw Kal ovK an- 
éoTns mdvTa Trol@v Ews Huds eis Tov odpavoy adviyayes Kal 
30 Tv Bacirelav gov éxaplow tiv pédrAdovcay, ‘Trep Totter 
€ 4 > oe Le. ‘ “~ A cn ‘ “A 
amdvrev evxaploTovpév Gor Kal TH povoyevel gov vi@ Kai TO 
2 ? “~ ey oe , * x .; ae > 
mvevpati gov TO dyiw, iwép mdvrev av iopev Kal av ovK 


wv ee A ~ “A A a 
iopev, Tov ghavepav Kai adpavdv eepyecidy Tov «is Huds 


i at i i i i ht i alls 


— eo 


Lhe Liturgy of St. Chrysostom 385 


yeyernpévor’ edxapioroduév oor Kai smtp rhs AetToupyias 
TavTns iy ex Tav xEpdy jpav déEacbar Katnglwoas Kalror 
ToL TapectHkaci yIAlAdec apxayyéA@v Kai mypiddec arréAQN, 
A \ \ 4 \ € 7 7 4 
Ta XEpouBin kal Td cepadim eLamrépvya moAvbupata perdpora 
TT EPOTa 
expavws 
Tov emwvixiov buvoy gdovra Bodvra Kexpayéra Kal Nronta 
& xopés 
“Arioc Arioc &rioc Kypioc caBawe 


V te 


TTAHPHC 6 ovpavds. Kai 4 rH Thc AbZHC Gov 
¢ ae, ~ ¢ ‘4 
WCANNA €V TOLS. UYpiorols 
eYAOrHmenoc 6 Epydmenoc én dndmati Kypioy 
@CANNA 6 EN TOIC YyicToIC 
évrat0a médw AaBdv & Sidkovos tév aotepickov é tod dyiov Sicko tote? 
eravpod tumov érdvw attod Kal domacdpevos adrov GtrotiOyow év péper tivi 


& Se tepeds émevxetar puotixds 


Mera rodrov Kal jpeis tov paxaplov duvdpewy Sێotrora 
girdvOpwme Bodpuev kal réyomev “Arioc ef Kal Tavéylos od Kai 
6 povoyeryis cou vids Kal 7d mvebud cou Td aywov’ dys ef Kal 
Tavay.os Kai meradoTipetTHc H AdZa cou ds TON KOCMON Gov 
oYT@c HramHcac d&cte TON YION Gov TON MONOFENH AOYNal INA TIAC 
© TICTEYWN €ic ayTON MH AmdAHTaI AAA’ éyH ZerN alddnion’ os 


eMOav Kal macav rhv dep hudy olkovoptay TAnpooas TH NYKTI. 


H TIAPEAIAOTO pbadXov de €AYTON TIAPEAIAOY aatep THC TOY KOCMOY 
ZWHC AABON ApTON év Tals dylas adTod Kal axpdvros kal épo- 
pyros xXepolv eyyapictHcac Kal e¥Aorticac ayidoas KAACAC 
EAWKE TOIC dylois adTod MaoHTaic Kal dmrocréAs eIMQN 

éxavws 
AdBete cdrete: tofTd moy écti TO c&ma TO YTED YM@N KAW- 
MENON €is Aheoiy dpaprTioy | 

6 Xopés 

"A piy 

Cc ¢ 


10 


20 


30 


386 The Byzantine Rite 


[rovrou Sé Aeyopévou Sexvver tH tepet 6 Stdxovos tov Gyrov Sickov Kparav Kai 
76 wpaptov tots tpiol SaxrvAors rijs Sefvas* Spolws Kai Stav A€yy 6 tepeds 1d 
Tliere @€ abrotd mavres ouvSerxvier kai attdos 7d Gytov mornptov]* 
eira puotiKds 6 tepeds 
€ 7 ‘ ‘ ’ ‘ ‘ a a 
5 Opoiws Kai TO TOTHPION META TO AEITINHCal AETWN 
. EKPOVOS 
Tliere €2 aytof mANntec' TofYTd EcTI TO alIMA MOY TO THC KAINHc 
AlA@HKHC TO YTIED YM@N Kal TIOAAG@N EKYYNOMENON EIC AECIN 
AMAPTIOON 
10 & xopés 
"Apiy, 
{THE INVOCATION > 
O tepeds Emevxerar puotiKds 
Meprvnpévat totvuy ths cwrnpiov ratrns évToAfs Kal mdvrov 
15 TOY UTep HuoY yeyevnpévov, TOD cTavpod, Tod Tdpov, THS TpLN- 
Hépov avactdoews, THS els ovpavods dvaBdoews, THs ex Se<iov 
Kabédpas, TAS Sevtépas Kai évddgov mdr mapovaias 
éxpovws 
A Vee a a \ 7 \ tA ‘ 5 rs 
T& CA EK TON CON COl Mpoodépopey KaTa TdvTa Kal did wévTA 
20 : & xopés 
\ ¢€ ~ \ ’ ~ ‘ ’ “A VA 
Se duvodpev cé evroyodpev ool evyapiorodpev Kipie 
kai deducOd cov 6 Beds pov 
& Se tepeds KAivas tiv KepaAry émedyxerat puotikds 
a+ , VA X\ \ 7 \ > 7 
Ert mpoopépopév oot tiv AorikHN TavTnv Kal avaipaKTov 
U > aed 4 ‘ 7 %..2 ra , 
25 AATPEIAN Kal TapaKkadobpev oe Kal dedueba Kai ixerevouev KaTd- 
meurpov 76 IIveipd cov 76° Ayiov eh Huds kal ent r& mpoxel- 
peva O@pa Tatra 
kai 6 pév Sidkovos dori@yot +d fimidtov kal Epxerar éyytrepov 7TH tepet 


kai tpockuvotat dyddétepor tpis Eumpoodev ris dyias rpaméfys 


® Sp. Sri h Seceriny dvrovvupia ‘Tord éots 76 o@pa pov” kal mad ‘Todrd éort 7d 
alud pou’ obk dvadpéperat eis Ta mpoKeipeva S5Hpa GAN’ eis Grep 6 "Inaods AaBayv Tére év 
tais xepolv atrov kal ebAoynoas eSwKe Tois pabnTais aiTov* évTavOa 5é 7a SeomoTiKd 
éxeiva Adyia éwmavadapBaverar Sinynyarinds Kal émopévws mepirth % Seigis wadAdov be 
évavtia eis TO dpOdv ris dvaroAiKHs TOU XpioTov éxxAnaias ppdvnua. (The rubric in 
the text is from EbxoAdyov 7d péya Venice 1839.) 


i 


ee a 


The Liturgy of St. Chrysostom 387 


eita tiv KedaAryv tmoKAlvas 6 SidKkovos Sevier odv TH dpapl~ tov Gyrov 
dptov Aéywv puotiKds 
EvAdynoov Séorora Tov dytov aprov 
kat 6 tepeds dviorapevos oppayiler tpis Ta Aya SHpa Aéywv 
Kail roinooy rév pév &prov rotrov ripiov c@pa Tod Xpiorod cov 5 
& Sidkovos 
"Apny 
kal at@is 6 avtos Sexviwv atv TO dpapip Td Gyvov morhpiov 
EvAdynoov déomora 7d yoy mrornpiov 
kat 6 tepeds edAoyav Aéyer Io 
> On RE a ig , ‘4 e ~ ~ 
T6 dé év TS Tornpio TodTH Tipiov aia Tob Xpiotod cov 
& Stdkovos 
? 
A phy 
kai atis 5 Stdkovos Sexviwv pera tod dpaplov duddrepa ta Ayia Eyer 
EvAdynoov Séomota ta audpdrepa 15 
& Se tepeds edAoyav dpddrepa ta Ayia A€yer 
Q A , , At , 
MeraBarov 76 IIveipari cov To Ayio 
& StdKovos 
| “Api aphy apiy 
kai tiv Kepadryv trokAlvas 6 Sidkovos TH tepet Kai eimav +6 200 
Mojo Onti pov dye Séomora rod duaprwodod 
toratar év @ mpdtepov totaro témm Kal AaBdv Td fimidtov fimifer ra Gy 
Qs kai TO mpdrepov 
& Sé tepeds Ewedxerar puotixds 
7 ? o 3 ~ ~ Ms 
Nore yevéoOar trois peradrapBdvovow els vari rvpvyfs, els 25 
ddecw apaptidy, els KOINWNIAN TOY AfiOY Gov TINeYMaTOC, Els 
Bacireias ovpavav mAjpwpa, «is Tappnoiav tiv mpos oé, MH 
cic Kpima 7) els KardKpipma, 


{THE INTERCESSION ) 

“Eri mpoogépopév cot THv AorikHn TavTHY AaTpelan rrép 30 
Tov év TioTEL dvaTTavoapévoy mpoTraTépweyv TaTépwv TaTplap- 
Xav mpodytav erocTb\wy Knpikov edayyedioTay papTipev 

CC: 2 


Io 


15 


20 


25 


30 


388 


The Byzantine Rite 


6podoyntav éyKparevT@vy Kal mavTds TINeYMaTOC AIKAloY €y 


WiOTEL TETEAEIOMMENOY 


elra Oupidv tiv dylav tpdmelav Karéumpoobev Aéyer Exhaovws 


’Eéaipérws ths wavayias adxpdvtov brepevroynpéevns evdbgou 
5 dectrotvns udev Oeordkov Kai decrapbévov Mapias 


*O xopés 
18 elppds S84s 0’ 
"Aropet aca yAdooa evhn- 
~ X\ + f/ 
pely pos agiav 
iduyyta O& vods Kai brepkic- 
y7r*¢ Pp 
pos tyuvelv oe Oeorbke 
ed > a € 4 ‘ 
buws ayalt) brdpxovca Ti 
7 7 
tiativ d€xou 
kal yap tov mé0ov oidas toy 
” ¢t ~ 
evOcov ua@v 
n 5 
av yap xploTiavev ei mpo- 
OTATIS 
\ Ysa tere 
oe peyadvvoper} 


kai émbdidwor 1d Oupiathpiov TO 
Siaké6vm Sotis. Ouyidoas tiv dylav 
tpamelav KiKA@ pvnpovever Eretta. Ta 
AINTYXA TQN KEKOIMHMENOQN, 
pynpovever S¢ Kal” Eavrov Kat dv Bov- 
Aetrar Ldavtwv Kai teOvedtwv 

& Be tepeds émevxerat puotikds 

~ > 
Tod adyiov Iwdvvov mpodh- 
Tov mpodpouov Kai Barric- 

~ ~ ¢ Pp b / 
Tov, Tav dylov évddgov 

4 > 7 

Tavevpniov amrooToAor, 
aytou 700 Seivos oo 
Thy pvapnv €miredodpev 
TavT@vy gov ToV 
e va ¢ ? > 4 
@Vv Tals LlKETLALS eTrickeat 
npas 6 Oeds* Kal pryjcOnri 
mdvT@v TOY KEKOLUNLEevor 
| BJ ‘4 > 4 ~ 
em €Amidt advactdcews wns 
aiwviou 

pvnpovever évrai0a dvopacri Kal dv 

BovAetar TeOvedrwv 


kal avdmravaoov atvtrovs 6 beds 
hpa@v Omrov émioKotrel TO Pc 
TOY Mpocawmmoy coy — 

“Evi rapakadobpév oe pyio- 
O@nz7t Kvpie wdéons émicxorns 
6pOoddgwy T&v 6pO0TOMOYNTN 
TON AdrON THC ofS AAHOElAC, 
TavTos Tov mpeaBuTepiou, THs 


¢ 33 . 
ayiov 


De a 


The Liturgy of St. Chrysostom 389 


ev Xpio7@ Siaxovias Kal mav- 
Tos lepaTikod Ta&yparos 

“Ere mpoogpépopév oot THN 
AOriKHN TavrTnv AaTpElaN rep 
Ths olkoupévns, brép THs aylas 5 
KkaOorikns Kai dmrooroALKns 
> 7 € XN “ > e ? 
exkAnolas, drép Tav ev ayveia 

‘ a 7 - 
kal cepvy morte’ dtaydvTov, 
bmép TaY MioToTadT@V Kal 
piroxpiotav jpav Bacirdéwv, 10 
mavTos ToD maXdatiov Kal Tob 
oTparorédov avta@v’ dds avrois 
Kipie eipnvixiv 76 Bacidecov 
ina Kal Hmeis EN TH yadnvy 
AYTGON HDEMON Kal HCYYION BION 15 
AIAT@MEN EN TIACH EYCEBEIA Kal 

3 CEMNOTHTI 
eehioveas . 8 5 ie Ve Sas 

‘Ev mpédros pvieOnte Kupie rod dpxiemtoxdrov tpav rot 

P A - Coy id 7 bl / > er 4 ~ 
Seivos Ov yaplcat Tails dyiais cou ExkAnoias Ev Elpyvy T@oV 20 
EvTimov VyLa paKponmepevovTa Kal dpOOTOMOYNTA TON ACTON THC 


oS AAHOEIAC 
kai & Sidkovos mpos Ti Opa ords A€yer 


Tod BSeivos TaTpidpxou pnTporoAirov 4 émioKkdrrou bons dv 4 KTA 
cito, pvqpovever & abtds td AINTYXA TQN ZQNTQN 25 
& Se tepeds erevyxerar 
Mvijobnri Kipie rijs wodews 4 THS povas év. 7 -wapouKodpev 
Kai méons TéAEws Kai xopas kal Tov.trigTeL oikotyTwY év avTais 
MvijoOnrt Képie trcbvtwv ddotmopotvtwy vocotvTwy Kap- 
vovT@y alxpadorav. Kal THS cwTnpias adTaov 30 
MrijcOnr: Kipie trav Kaprrogopotvtav Kal. kaddEpyobvTov 
év Tais dyiais cov éxkAnoias Kai peyvnpévov TOV TEVATOV Kai 


émi mavras huads Ta EXEn cou eEamdbaTeAov 


390 


The Byzantine Rite 


éxpovws 


Kai dds jpty én Eni crdmati Kal mi& Kapdia doz4zeInN Kal 


dvupvely TO WadvTipov Kal peyadomperés dvoud oov Tod ILarpos 


kai Tod Tiod Kal Tod d&yiov IIvetparos viv Kai del Kai els Tods 


5 alavas Tov aldvev 


& xopés 


"Apny. 


{THE BLESSING) 


Kai orpadeis mpds tov Aadv kai edAoyav adrév A€éyer 


ro Kai éctar Ta €Aén TOY merddoy E0f Kal cwrTHpoc 


"IHcof¥ Xpictof¥ meta maévTov YM@N 


& xopés 


Kai pera rod mvedparos ood, 


{THE LORD’S PRAYER) 


15 ‘O 8 StdKovos AaBadv Katpdv mapa 
Tov tepéws Kai eFeAPdv Kal ords év TO 
ouvyder tom Eyer 


Ildévrev tév ayiwv pynpoved- 
a4 tae, > pa” 
oavrTes ETL Kal Ett Ev Eipnvn 
20 Tod Kupiov denbapev 

& xopés 
Kipie €Xénoov 

c A ~ 7 
Trép tTav mpockomicbévtoy 


\ € 7 7 
kat aylacOévTwy = Tipiov 


25  Odpwv tod Kupiov denbdpev 


c 


“Ores 6 girdvOpwros eds 


¢ ~ c 


Hua 6 mpocdegduevos avTa 


> X 


eis TO adylov Kal wvrepov- 


paviov Kal voepoy avrod 
30 ©Ovoractipiov eis dopny 


ev@dias mvevparikis avri- 


‘O iepeds érevxerar puotiKds 
bn) , \ 

Soi mapaxararibépeba riv 

XN € “A v4 ‘ 
(ov hue@v admracav Kal Ti 
eArida Oéorora girdvOpwre 

‘ Fo Wee \ r 4 
kal mapakadobpév oe Kal dedpe- 
6a kai ixerevouey Katagiwoov 
pas petadaBeiv Tov érroupa- 
viey gov Kal dpikT@v pvoTn- 
ploy tatrns ths lepds Kal 
TMVEVLATLKHS Tpamé(ns pera 
kabapod avvedéros els dde- 
ow apaptiay, eis cvyyxdpnow 
TAnumEAnpaTov, eis TINeyma- 
TOC AflOY KOIN@NiAN, els Bact- 
Aelas otpavey KAnpovopiar, 
els mappnotay Thy mpos oé, MH 


eic KpIMa 7) els KaTdKpipa 





a ee 





—— 


ST, 


OE 


The Liturgy of St. Chrysostom 


karanéuyn july tiv Oeiav 

xdpw Kal tiv dwpedy rod 

aylov IIvetparos denbdpev 
‘Trtp tod pucOjvat has azo 

mdons Odripews dpyiis KTA 
AvriraBod cécov éAénoov KTr 
Tv ipépav macav TedElav KTA 
*Ayyedov eipyyvns moriv 60n- 

- 

yov KTX 
Svyyvépunv cai dpeow KTr 
Ta kaha Kal cuppépovTa rais 

Wuxais KTA 
Tov drodourov xpovov KTr 
Xpiotiava Ta TEAN THS CONS 

¢€ “A . SR. 

hav avddvva KTr 

ns . ~ id 4 
Tiv évornta THs TwioTews Kal 

tiv Koweviay tod dytov 

IIvetparos aitnodpevor éav- 

Tovs Kal adAAHAovs Kal Ta- 

cav Thy (wiv ipav XpioT@ 

“~ “~ 7 
TO Oc Trapabdpeba 


& xopés 
Hoi Kvpte 


& tepeds Exhaovws 


391 


10 


15 


20 


kal katagiwoov jas SéomoTa meta TrappHciac AKATAKPLITOS 25 


ToApav emikadeicdal oe Tov éoupdvioy Oedv Matepa kat A€éyev 


& Aads 76 


Tldtep HmOn 6 &n TOilc OYpanoic ArlacOHTw TO ONOMA COY 
P ¢ ) 


EAETW Hi BaciAcia COY, FENHOHT@ TO BEAHMA COY OC EN OYPAN@ 


Kal él THc Ac’ TON 4pTON HM@N TON ETIOYCION AOC HMIN CHMEPON 30 


kai ddec HMIN TA OceElAHiMaTA HM@N dc Kal Hmelc AIEMEN TOIC 


> , c al ‘ \ > , c a > \ > \ 
OEIAETAIC HM@N KAl MH EICENETKHIC HMAC EIC TTE| PACMON dAAAA 


pycal HMAC A110 TOY TIONHPOY 


392 The Byzantine Rite 


& tepevs 
Sti cof éctin A BaciAeia Kal H AyNnamic Kal H AdZa Tod ITarpés 
‘ ~ ca \ a oe 7 - ~ » ee? ea ‘ > \ 
kal Tob Yiod Kai tod ayiov IIvedparos viv Kai del Kai eic ToYc 
AIDNAC TOY ai@vev 
5 & Aads 
* AMHN. 
(THE INCLINATION > 
*O tepevs 
Eipjvn maor 
10 & xopés 
Kai 76 wvetpart cod 
& Stdkovos 
DS X ¢ ~ “A 7 7 
Tas xepadas pov TO Kupio kdivoper, 
& Sé tepeds emedxerar puotiKds 
15 Evyxaptototpév oot Bacikef Adpate 6 TH apeTpit@ cov 
duvdépe Ta wdvTa Onpiovpyjoas Kal TO TAHOE Tod éd€ovs cou 
’ 5) a > ’ = ~ a oP » 4 s 
€€ oUK dvT@v cic TO EINAl TA TadVTA Tapayayoy avdros déoroTa 
ovpavdber emide Eri Tods broKekAkbras ool TAS EavTOY Kepards: 


> bY as ‘ ‘ cA > \ ‘ “ ~ “a, 
od yap ExAwav capki Kal aivatt GANA aol TH HoBepo Oc@ 


2000 ovv O€omoTa Ta Tpokeiweva aot Huiv cic dradOn e€oma-— 


Aicov KaTa& Tiv éxdoTou idiav xpelav’ Tois mA€ovot ovpmdev- 
gov, Tois ddoitropotat auvddevaov, Tovs vocodyras lava. 6 laTpos 
TOY Wuxev Kal TOV CopdToY ud 
, éxpavyots 
7 ‘ 2 o \ ‘4 ~ a ae 
25 Xaplre Kal olkTippois Kal ditavOporia Tod povoyevods cov viod 
e@ ov evAoynTos ef ody TO Travaylw Kal adyab@ Kali <worrad 
B Y t Y t Y t 7 
gov mvetpati viv Kal del Kal els Tods ai@vas Tév aidver 
é xopés 
’ 7 
Apny, 


3? {THE ELEVATION) 
“O tepeds érrevxerar puorikds 
TIpécyec Kypie “Inoot Xpicré 6 Oeds judy &2 aytov Katol- 


‘ 


KHTHpIOY COY Kal Grd OpdONoy AdZHC TFC BaciAeiac coy Kal EAGE 





; 
; 
) 
| 


The Liturgy of St. Chrysostom 393 


a e 
eic 10 dyidoat Himdc 6 dvw TO Tlarpl ovyxabspevos Kal dde 
¢ aa 3 7 X\ \ a 4 a n A 
nyely aopdras ovvav Kal-Katagiwoov tH Kpatai& coy yeipi 
petadobvar jyiv tod axpdvrov cépuatés cov Kal tod Tiputov 
aiparos Kal dv’ hav mravtTl To Aa@ 

ae 71 ; f 
eita mpookuvet & fepets Spolws Kal 5 SidKovos év G fom Témp 5 
Aéyovtes pvotikds tpls 
“O Oedc iAdcOHTI MOI TH AMapTOAD 


év tomovT@ B& 6 BidKovos Lévwurar Kal 76 dpdprov abrod oravpoedas 
Stav Sé iSpy Tov tepéa exrelvovra tas xeipas Kal datépevov Tod dyiou dptou 
mpos TO Tovfjoat TiHv dylav tpwow éexdwver 10 


IT picywpev 
kal 6 tepeds tav tov Gyvov dprov éxdwvet 
Ta ayia Tois ayious 
& xopés 


Eis dywos, cic xypioc ’lncofc Xpictoc ei¢ AdZaN Oeof Tatpdc. 15 


{THE MANUAL ACTS AND THE COMMUNION) 
("Apxetar WaAAew & xopds 76 Kowwvixdv) 


fixes y' 
{Enepdnu 4 ydpic toy Oeoy 4 CWTHPIOC TACIN ANOParTOIc} 
adAAnrovia ‘6 
Eira 6 SidKovos eicépxerar év 7H dylo Bipot. Kai ords éx Sekidv Tod tepéws 
Kpatotvtos tov &yvov dptov Aéye 
MéAtooy S€orora Toy Gyov aprov 
6 Se tepeds peAioas abrév cis pepiSas téccapas perd mpocoxijs Kal evAaBeias 
Aéyer 25 
Mediferat kai diapepi~era: 6 duvds tod Ocod 6 perigdpevos 
‘ ‘\ 4 € 7 > 7 % 4 
kal pr Ovatpodpevos, 6 mdvrore eobiduevos Kal pndémore 
damavepevos GAG Tods peréxovTas dyidgov 
kal tidnow ards év 7G dyio Siok cravpoedas obTws 
Ix 30 
NI KA 
Xz 


kal 6 StdKovos Saxviwv civ 7 dpaplo 7d &ytov TroTHpiov Aé€éyer 


TlAnpwoor déorora 1d dytov rrornprov 


394 The Byzantine Rite 


6 Be tepeds AaBav riv dvw Keipévyy pepida tiv Exovcav SyArady 7d Svopa IE 
Tovel adv avi] oraupdv érdvw tod dylov morypiou Aéywv 
IIdXjpwpa mornpiov tictews, IIvetpatos dyiov 
kal otTws épBddAer adriy eis td Gyvov morHpiov 
5 & Sidkovos 
*"Apny 
kai Sexdpevos & adtds Td Zéov A€yer mpds Tov tepéa 
EvAdynooyv dé€orora rd Céov 
& Se iepeds etAoye? A€yov 
1¢ EvAoynpévn 9 Céo1s tav dyiwy cov mavrore viv Kal det Kal eis Tods alavas 
TOY ai@vey. dapnv 
kai & Sidkovos éyxéer Tod Léovros 1d dpkotv oravpoedas EvSov tod ayiou 
moTyptou Aéyovtos tod tepéws 


Zéois mictews mAHpns IIvedpatos ayiov 


15 kai diotWépevos to Léov toratat puxpdv drrofev. 


‘O 8 tepetds KAlvas Kdtw tiv Kehadry mpocedxerar Aéywv 
Iiorevw Kipre kal 6podoya drt cy ef 6 Xpictoc 6 yidc Toy Oeoy TOY zAnTOC, 
0 EABMN EIC TON KOCMON AMaPpT@AOYC CHCal ON TPATOc eimi Epo. ere moored 
Ort TovTO adtd ott TO AxpavToy Gad Gov kal TodiTo adrd eoTt Td Tipioy atpa 
20 gov. S€opat ovy cov édénody pe kat ovyxopnody pow Ta TapamTopard pov Ta 
€xovota kal Td dkovota, Ta ev Ady, Ta év Epy@, Ta ev yydooet Kai ayvoia, Kal 
afiwody pe Gxatakpitas petacyeiy Tay axpdvTwvy cov pvotnpiov eis apeow 
duapti@y Kat els (anv al@noyv. dun 
kat 
25. Tod deimvov cov Tov prvotixod aonpepoy vie Oeod Kowwvdy pe mapddaBe* ov pi 
yap Tots €xOpots cov Td pvoTnptoy eimw’ ov Pirnud cot Socw Kabdrep 6 lovdas 
GAN’ as 6 AnoTis épokoy@ vor MnicOuTi moy Kypie én TH BactAcia Coy 
kai teAevtaiov 76 
Mn por eic Kpima f els Katdkpipa yévoiro 7) peTdAdnYis Tov dyiwv gov pvoTn- 
30 piwy Kipte add’ els taow Woxijs Kal o@paros 
elra AaBav plav pepida tod dylouv dprov Eye 
To tiptov Kal tavdytoy GGpa Tov Kupiov Kal Oeod Kal gwrnpos jpav "Inood 
Xpiorod peradidorai pow TH Seive icpet eis Aeoiv pov duapri@y kal eis Cwny 
ai@pyioy ; 
35 kal ovTw peradapBaver tod év xepol perd pébBou Kal macys dodadeias 
elra Aێyer 


‘O Sdidxovos mpdcedOe 








ee ae SS ee eee 





The Liturgy of St. Chrysostom 395 


kat mpoceAPdv & SidKovos rovet petdvorav, evAaBds aitdv ovyxopyow’ 6 Se 
tepeds Kpatav tov Gytov dprov SiSwor TH Siakdve’ kai domacdpevos 6 SidKovos 
Thy peTadidotcav attd xetpa AapBdaver tov Gyvov dptov Aéywv 
Merddos por Séomora 7d Titov Kal Gytoy oGpa rod kupiov Kal Oeod Kai cwTHpos 
hpav *Incod Xpiorod 
& Se tepeds Aéyer 
T@ Set iepodiaxdv@ peradidorai oot ré Titov Kal Gytov Kal 4ypayrov capa Tov 
kupiov Kal Oeov kal owthpos jay Incod Xpiorod eis apeciv cov dpaptiay kat 
eis (anv ai@vioy 
kai drépxetat & Sidxovos Smuolev tis tepGs tpaméfns Kai «divas tiv Kepadry 
mpooevxetat kal petadapBadver ds 6 tepevs 
eira dvaords 6 ftepeds AapPBdver tats xepoiv dpdhorépats perd tod Kadvp- 
patos TO Gyiov morypiov Kat peradapBdver tplrov é£ atrod kai ottTw Ta Te 
iSta xetAn Kai 7d tepdv morhpiov 7H év xepot KaAdppatt dtoomoyyioas Kade? 
Tov SidKovov Aéywv 
Audkove mpdaedOe 
kai 6 Stdkovos epxerat kat mpookuvet Gat A€yov 
"180d mpooépxopat tH dOavdrm Baothet 
kai 76 
Iliorevo Kvpte kal dpodoy@ SAov 
kat Aێyer 6 tepeds 
MeradapBaver 6 SodAos rod Ocod Sidkovos & Setva To Tipoy Kal dy.ov aipa 
Tov kupiov kal Oeov kal cwtipos nuav Incod Xpicrod els peo avrod duapridy 
kai els Cony aloyioy | 
petadaBévros Sé rod Staxdvou Aéyer 6 tepevs 
To¥To HyaTo TAN YEIMEWN COY Kai ApEAET TAC ANOMIAC COY Kai TAC AMAPTIAC 
coy Tepika@apiel 
Tote AaBdv tov Gyrov Sickov 6 Sidkovos émdvw tod dylov mornplouv aro- 
omoyyile 7 dylo oméyy@ wavy kaAds Kal petd mpocoy‘js kal evAaPBetas oxemdfer 
76 Gyvov morhptov TH KaAvppatt, Suolws Kal éml tov Gyov Sickov dvariPyor 
Tov Gotépa Kal TO KGAUppO 
etra EmAéyer tiv THs evxaptotias edyxrv 6 tepeds puoTiKds 
Evxaptorotpev cor Séorora hiddvOpore, evepyéra Tov Wuyav nuay, Ore Kal 
Th Tapovon nuépa Katnkiocas nas Tay émovpavioy cov kal abavdrav pvortnpiav" 
SpOOTOMHCON tua THN OAON, oTnpi~ov Nuas ev TS POB@ cov Tos mavras, ppov- 
pnoov nuav thy Conv, dopddica nuav ra dSiaBnpara® edxais Kat ixecias Tis 
evdd£ou OBeordxov kal devrapbévov Mapias kal mavrwv tov dyioy cov. 


Kai ottws dvolyovor tiv OUpav rod dylou Bhyaros Kai 6 Sidkovos mpoc- 
kuvqjoas Graft AapBdver mapa tod tepéws TO Gyrov worHptov pera evAaPelas Kai 
€pxeTar eis tiv OUpav Kal tWpav Selixvuor To Aad Aéyov 


Meta p6Bov Ocod mictewc kai ArAttHC mpocéAOeTeE 


15 


20 


25 


40 


396 The Byzantine Rite 


8 Xopds 
EyAorHmeénoc 6 Epyémenoc én dNOmMaTI Kypioy 
Ocdc Kypioc kai ETmeaneNn AMIN 
& xopés afrote S¢ Kal dveéxalev mpoonpxovro 
ot morot kai pereAdpBavov’ rtotto 


Pei 5 a 3 moAdaxod yiverar kai viv dcdKis eivar 
kod onjpepov vie Ocod Kotvwvdy  xowwvoovres. Aéyouor 5 rd Kai bard 
pe mapddaBe ov ft) yap Tots Tav tepéwv Acydpeva 
Tlicrevo Kipte kat duodoy® xr 
GAAd moAdaxod viv peradapBdvover 
ov pirnud go. dao kabdrep petra Td Tédos THs Aecroupylas Sid tiv 
evkoAlav’ Step Sev elvar dp0év] 
(6 tepevs A€yer TH Kowwvotvtr 


5 Tod defmvov cov Tod pvorti- 


Ex Opois cov 7d pvaoTHptoy €itro’ 


106 "Iotdas GAN os 6 AnoTis 
e ~ 

OMoAO0Y@® cot ds _ 

stig Y MerarapBdver 6 doddos Tod 

MnHcéuti moy Kypie én TH 


Oeod 6 Setva TO Tipiov Kal d&yLov 
BAciA€la COY, Sr \ nm , 5 
. TWOUA KAL ALA TOV KUplOU Kat 
15 beod Kal cwripos ipav “Inood 
X piorod els &heow abrob apap- 
“A ‘ b ‘ : 
TIOV Kal Els wv al@vioy), 
‘O 8€ tepeds edAoye? tov Aadv emA€yov Exhadves 
2@con 6 Beds TON ABON COY Kal EYAGTHCON THN KAHPONOMIAN COY 
20 & xopds 76 GroAutixiov Tis hpépas 
{Ev ’Iopddvn Banrifouévov cov Kupie 4 ths tpiddos épa- 
vepoOn mpocktynats* Tod yap yevvATopos 4 Pwvr) mporewaprvpet 
got dfaTtHTON GE YION dvoud{ovea Kai TO TINefma év eiAel Tepic- 
tepac €BeBaiov Tod Aéyou 7b dogadés 
25°O émigavels Xpioté 6 Ocds kal tov Kdopoy dotioas ddéa cor}. 
Kal émorpépovow 8 te Stdxovos kal & tepeds eis tiv dylav tpdmelav kai 
& pév Stakovos droPénevos év atti TO Gyvov worhpiov Aéyer mpds Tov tepéa 
"Ypoooy Séorora 
& Se tepeds Ouprd tpis A€ywv wad” Eavrdv 

30 «6‘YywOut émi Toye oypanoyc 6 Oedc kai Eni macaN THN YAN H AOZa COY 
etra AaBadv tov Gyiov SicKkov Tibnow emi tiv Kehadrv Tot Siaxdvou kal 6 Sd- 
Kovos kpqTav avtov per’ evAaPelas kal Oewpav cEw mpds tiv Oipav obdév A€ywv 
atrépxerar cis THY mpd0eow Kal doriQnow atrév’ & Se tepeds mpooxuvycas 
kai AaBav +76 Gytov worhptov Kal émotpadels mpds Thy OUpav Spa tov Aadv 

® Rompotes Xproriavixh 70K? Kal Aectovpyixn Athens 1869, p. 381. 


The Liturgy of St. Chrysostom 397 


Aéyov puoriKds 
Evddoynrtis 6 beds hyav 
eita éxdwvet 


, a ON ee \ 2A A 7 i. op 
MWAVTOTE VUV KQL GEl KAL ELS TOUS ALWYAS TMV ALWVOV. apy. 


{ THANKSGIVING) 5 
Kai éeAPdv & SidKxovos Kal ords év TO ovvynPa TéTH A€éyer 
"OpOoi petaraBdvres Tav Ociwy ayiwv ayxpdvtev dbavdétov 
érroupaviov Kai <woroidy ppixTav tod XpioTod pvaornpiov 
agias evyaploTnompev TO Kupio 
B eUXeperycapey TO A. upia 
3 ~ A 
AytiiaBod cdoov €Aénooy KTA 10 
Thv hpépav macav Tedelav ayiav elpnyikiy KTr 
expavyncis td Tod tepéws 


7 eee Oe Wa - \ a ‘ p rae s,° , ? 2 
Ori od ef 6 dytacpos Huoy Kal col THYv ddgav avamréutropev 


”~ 4s ‘ Cc“ ‘ Cy € -. 7 ~ \ a \ 
7@ Ilarpixai 76. Tid Kai to ayio Ivedpate viv Kai det Kal 


eis TOS ai@vas Tov aidver 15 


(THE DISMISSAL) 
“O tepets 
"EN eipHnu mpoéAOwper 20 
& xopés 
"En Onomati Kypioy 
6 Stdkovos 
Tod Kupiov denOapev 
& xopés 25 
Kipue éhénoov, Kipre éhénoov, Kipre édXéqoov 
Aéorora dyte evAdynoov 
edX} Smid pBavos Exhwvoupévy apd Tot tepéws eEw Tod Brpatos 
“O eyAor@n Toye eYAoroyntdéc ce Kipie kal dyidfwv rods én 
gol memo.O6ras C@CON TON AAON COY Kal EYAOPHCON THN KAHDO- 30 
NOMIAN COY? TO TAHpwpa THs ExkKAnolas cov diAafov' dyiacov 


ae es, ee ee re 





398 The Byzantine Rite 


Tovs dran@ntTac Tv eEyTpéTrelaN TOD oIKOY coy’ ov avTods 

3 , a + 4 ‘ a ’ ~ 

dvrbgacov TH Oeikn cov dvvdper kai mA ErkaTadiTHC Hpas 
\ > ' } ers) Lo a 4 “ , 4 “ 

Toye €ATrizontac éti cé* elphynv TO Kéop@ cov ddépnoa, Tats 

éxxAnolais cou, Tots fepedot, Trois Bacidedow Huav, TO oTpAaT@ 
\ ‘ “ oe <, e ral ' ? \ ‘ a ’ 

5 kal tmavTt 7 Aaw@ aou" drt TAca AdciIC draOH Kal TAN A@PHMA 
TEAEION ANDOEN ECTI KATABAINON EK GOD TOY TIATPOC TAN MWTAN 
‘ ‘ / \ > 7 \ 7 > 7 
Kal ool tiv do€av Kai evyapiotiav Kal mpookivnow dvarép- 
mopev To Ilatpi kai to Tid Kai To dyiw Tvedpari viv kai 

f t p t & 4 7 £ la 
del kal els Tovs aidvas Tov aidvev, any. 
10 Tavrys Se teAcoPelons & piv tepeds eicépxerar Sid tav dylwv Oupdv Kai 
dreMOav év TH mpoleoe A€yer Tv Tapodoav edxyVv puoTLKas 
To mAnpopa Tov vopou Kal Trav mpopynrav airos tmdpxov Xpiote 6 Oeds nyav 
6 mAnp@oas Tacav THY TaTpLKhY oikovopiay, mAnpwcoy xapas Kal edppocivns 
ras Kapdias nuav mavtore viv Kal del Kai eis Tovs alavas Tv ai@ver. dynv. 
15 ‘O Stdkovos 
Tod Kupiov denbopev 
& tepevs 
> ' 7 Ac 2” ? a 2 | Oe oN ol > ~ 
EyAoria Kupiov xai €Acos adrod EXO ed Yudc TH avdroo 
, \ 7 7 “A \ | \ > \ 
xapitt Kal gpiravOpwria mdvrore viv Kal adel Kal els Tovs 


20 Alavas TaY aldvev 


eira & tepets 
Adgéa cot 6 beds Hypa ddéa vou 
25 & Aaéds 
Adga Ilarpi cat Tid Kai dyio IIvetpare 
Kai viv cai det cal eis rods aidvas Tév aidvev, apy 
kai ylverar aaréAvors 
{O év’Iopddvp bd’ Iwdvvov Barrio bjvat karadeEdpevos did riv 
30 Hav cornpiav} Xpicros 6 ddAnOivds Oeds fpav KTrA Cp. 361). 


*O 8 Bidkovos ciceAOdv Kal aitds Sd rod Bopelov pépous oveTeAa Ta Gy 
peta poBov kal macys dodarelas Sore pySév te tTav dyav Aewrotatwv éxmeceiv 
4 KkatadepOijvar kal daovimrerar tds Xxeipas év TH ouvyPer Tomy. 


The Liturgy of St. Chrysostom 399 


{THE EULOGIA) 
Eira dvaywookerar 6 émdpevos *O Sé tepeds EeAPdV BiSwor TH 
Wadpos Ay’ Aa@ 70 “Avtidwpov. 
EyAorticw TON Kypion €N TrANTI 
Kalp@ KTA, 5 
{THE DISMISSAL OF THE MINISTERS) 
Etra cioe\Odv ev 7O dylo Bhpat. drodverar tiv tepariciy oroArjv Aéywov 
NYn AmroAyerc TON AOYAON Coy KTA 
“Ayios 6 Oeds, Gytos ioxupds, &ytos aOdvaros édénoov Huas 
Adf&a, Kai viv 10 
Tlavayia rpias éhénoov nyas* Kupre ikdoOnte tais dpaptias nudv’ Séomora 
avyxopnoov ras dvopias Hpiv’ dye emioxeyyar kal tacat tas doOeveias nuav 
€vexev TOU dvduaros wou 
Kvpie €Aénoov, Kupre éAénoov, Kupie éXénoov 
Adéa. Kai viv 15 
Ildrep npav 
elra TO GtroAutixiov tod Xpucoordpou 
“H rod ordpatos gov Kabdmep mupods éxddpwaca xdpis thy oikovperny 
eharicev, aditapyupias tO Kécum Onoavpods éevamébero, Td Vos Hiv ths 
tarewoppoowns wmédectev' Garda cois Adyos madevov mdtep "lwdvyn 20 
Xpucdctope mpeoBeve TO Adyw XpioTe TH Oe@ owOnvar tas Wuyxas nav 
76 
Kupte éAénoov 
SwSexdxis 
Adgéa. Kal viv 25 
Tyy Tiptwrépav Trav xepouvBip Kal évdogorépay dovykpitas trav cepadip, THY 
ddiapOdpas Gedv Adyov rexovcay, thy dvtws Geordkoy, o€ peyavvonev 
kai qovet dardéAvow 
{'O év lopddvp ind *lodvvov BarricOjvat karadeEdpevos Krd | 


kal mpookuvyjcas kal evxapiotyoas TH Oe@ emt waow eépxerar. 30 


TéXos tis Gelas Actroupyias tod Xpucocrdpovu 


4. THE. PRAYERS. OF . THEn dd TORY 
OF ».S.. BASH. 


ACCORDING TO THE MODERN TEXT 


{THE DISMISSALS } 

Evxy tmép trav karnxoupévwy mpd ris dylas dvadopas fv 6 tepeds A€yet puoTiKds 

Kdpte 6 beds yay 6 év ovpavots Katoikév Kai émiBdérov emi 

TwdvTa Ta Epya cov, émiBAeEWov Eri Tods Sovrovs Gov Tovs KaTN- 

5 Xoupévous Tovs broxekikétas Tovs éavTdv adyévas évdmridv cov 

kat dds adrois Tov ehagpov (uyév’ toincov adrovs péAn Tipia 

THs aylas cov exkAnoias Kai Katagiwcov aitods Tod NouTpod 

lon id lon b] 4 ~ ¢ ~ ‘ ". gen? , 

THS Tadtyyevecias, THS apécews THY ApapTiOy Kal TOD évdv-— 

~ 3 4 > 3 + ~ ~ b] ~ ~ 

patos THs apOapoias «cis éEmlyvwow cod Tod adnOivod Oeod 
10 MOV, 


{THE PRAYERS OF THE FAITHFUL) 
Evxy mortav mpary 

‘ , , CoA N , ASF a ? 
xd Kvpie xarédeiEas jyiv rd péya rodro tis owrnplas 
pvotipiov, od Katng€iwoas huds tods Tamewvovs kal dvagiovs 

7 4 A lo e 4 l 
15 Oovdous cou yevéoOat rELTOUpyods TOD aylov cov Ovc.acrnpiou 
av ikdvwcov Has TH Ouvdpe: Tod dylov cov mvedparos eis THY 
O.akoviay Tavrny iva adkatakpirws ordvrTes évdmiov Ths dyias 
d6éns cov mpocdywpév oot Ovoiay aivécews' od yap ef 6 évep- 
yov Ta mdvra év maou dds Kvpie cal trip taév tperépwv 


——s 


ee 


nate inhale Naa Ni atl 


The Liturgy of St. Basil 401 


apaprnudrov Kat trav Tod Aaod adyvonpdrav Sex7hv yevérOat 
Thy Ovoiav huey Kai edrpbadextoy évdmiéy cov, 
Etx7 morav Sevtrépa 

‘O Océs 6 émiokeipdpevos ev edéer Kal olKTippols Thy TaTrei- 
YOOW NuOY, 6 OTHTAS Huads TOUS TaTrELVOvS Kal awapTwAOodS Kal 
avagious dovAovs cou Katevemiov Ths aylas dd€ns cov AetToup- 
yelv TO dyio cov Ovotacrnpio’® od évicxvoov huas TH Suvvdper 
ToU dyiov. cov mvetvpatos eis Tiv Siakoviay Tavrnv Kai dds 
nulv Adyov év avoi~e Tod oTdmaros tuady els TO emikadeicbat 
Tiv Xap Tob ayiov cov mvevparos éeml TOY peAdOvT@Y TpoTi- 


becbat Sépor. 
(THE. OFFERTORY) 


Edxy tis Npookopdijs 
Kdpie 6 Oeds judy 6 kricas jpds Kal dyayov eis Thy ay 
A ¢ ¢ 7 et - ¢ ‘ , 7 4 4 
TavTnv, 6 vmodci~as Hiv ddods eis cwrnplav, 6 yapiodpevos 
ead 5) v4 7 b) F \ 2 a ? . ~ 
Huw ovpaviov pvornpioy amokddviv ad ef 6 Oéuevos pas 
els THY Otaxoviay tatrny év TH dvvdpet TOD Tvevpartés cov Tod 
aytov' evddxnoov 6 Kvpie Tod yevéoOar uas dtaxdvous ths 
kawns cov diadhnKns, AetToupyods Tév ayiwy cov pvoTnpiwr: 
KIS; 
2 ¢ ~ 7 “A ct 4 ? 
mpocdegar Huds mpoceyyifovras 7O adyiw cov bvo.acrnpio 
\ \ nO a 3% 7 icf vs al »/ ~ 
kata Td WAHO0s TOD Edéous cov iva yevdpcba aE10t TO mpoc- 
4 A + ? A b] - 7 e | 
Epety go THY AoyiKhy TavTnv Kal dvatpaxtov Ovoiav srt 
i p 
ToY HuEeTepwy AapapTnudTav Kai Tov Tod aod dyvonudTor’ 
iv mpoodcEdpevos eis Td dytov Kai voepby cov Ovc.tacThpioy 
2 bd bY > Of > 4 ¢ & “7 7 ~ ¢ 7 
els Oopijy evodias avtikatdreprwov hiv Thy ydpw Tod dyiov 
gov mvevparos. émiBrewov eb Huds 6 Ocds kal emide emi 


‘\ 7 € ~ 7, \ 7, | ale. ¢ 7 
THY AaTpelav Hua@v Tad’TnY Kal mpdadeEat adTiy os Tm powedéEw 


“ABerX ra Sdpa, N&e tas Ovoias, ‘ABpadm Tas ddAoKaprécets, 


Mocéws cal Aapay ras lepwotvas, YapovhrA tas eipnvikds’ as 


5 


mpooedéEw Ex TOV wylwy Gov amocTbA@Y Tiv adAnOiiy TadbTNHV 30 


Aarpeiay obTw Kal Ex TOY YXELPOY HuaY TOV dpuapToddy Tpbc- 
\ “a -~ > lod 7 7 UA a 
deEar Ta dGpa Taira ev TH xpnorérynti cov Kipie iva xar- 
? ~ > 7 “ ¢ 7 7 
agimbévres Aettoupyeivy duéumtTwos TO ayio cov, Ovoiacrnpio 
D 


on 


Io 


-~ 
wre 


20 


402 The Byzantine Rite 


~ ~ > a 
eUpopev Tov picbdv Tov mioTav Kai Ppovipey oikovéuv ev TH 
cf ee a ~ 3 06 , lon é 7 
HuEpa TH puPepa THs avtamodbcew@s gov THs diKaias, 

{ ANAPHORA) 
‘O av, déomora Kipie Océ Ildtep wavtoxpdérop mpookuyyte, 
»” 3 > “A \ ? ‘ V4 fol 4 ~ 
d€tov ws adnOa@s Kai Sikatoy Kal mpémov TH pmeyadorpereia THS 
aylmotyns cov ot aiveiy ot byuveiy ot evroyely ot Tpockuvely 
gol evyapiotely ot So€dfew Tov povoy dvTas dvTa Ody Kai col 
7 > 7 7 \ 7 7 
Tpoogépey ev Kapdia ovvTeTpippevyn Kal TvEevpaTl TATELYOTEwS 
Thv Aoyikiy Tadrnv AaTpelav hpav' d7t od ef 6 Xaplodpevos 
€ ~~ ‘\ > ~ ~ > 4 ‘\ 7 € > amd 
Huty THY éeniyvoow THS ons adrAnOeias, Kal Tis ikavds Aadjnoa 
Tas Ovvactelas cov, dkovoTas Toihoat madoas Tas aivéoes 
oouv A } A 6 4 4 a) 4 , 3 ‘ l any 
) Onyjoacba maévra Ta Oavpdoid cov ev TavTl Kalp@; 
déomota Tay amdvTov, KUpie ovpavod Kai ys Kal mdons 
KTicEews dpwpévyns TE Kai Ox Spwpévns, 6 KaOHpevos él Opdvou 
dd€ns Kal emBrérav aBvooous, dvapxe aipare akaTddnTTE 
atepiypamTe dvaddolwre 6 tatip Tod Kupiov hpav “Inood 
Xpicrod tov peyddov Ocob Kai cwrihpos ths éAmidos Hpov 
e ? pees. ~ a“ > / \ } 2 
és €a7Wv €ikov THS ons ayabdrynTos, oppayis iodrumos, ev 
éavT@ Oeixvds ot tov IIarépa, Adyos (Gv, Oeds addnOuvés, 
pd aidvev copia (wi) dytacpods Sivas, 7d POs 7d GANOwWov 
’ oe a ~ ~ 
map ov TO IIvetpa 76 aywov eepdvn, 7d THS adAnOcias veda, 
TO THS viobecias ydpiopa, 6 appaBov THs pedAo’onS KANpO- 
7 € by XX ~ ’ 4 b] “~ € \ - 
vomias, ) amapxi) Tov aliwviov adyaberv, 4 (worods ddvapts, 
“ ~ > = ~ , > 
h why?) ToD ayiacpod' map ov mwaoa xTiois AoyiKH TE Kal 
\ , S 7 ‘ ‘ \ deh bd , 
voepa Suvapoupévn aol AaTpever Kai col Thy aidioy dvamépuTret 
doforoyiav Sri ta otymavta SotAa od, ct yap aivotow 
» b] 4 A , > a. 2 7 4 
dyyedot adpxdyyedot Opdvor kupiitnres dpxai é€ovoia duvdpers 
kal Ta moAvéupata xepovBin' ool maptoravtat KiKr\o TH 
Hpara xepovBip p 


7 a 7 “ ee Xoa ? can od \ a 
sepagip, €€ mrépvyes TO Evi kal e€ mrépuyes TO Evi, Kal Tais 


30 fev. dvol Katakadtmrovot Ta Tpdcwma éavTa@y, Tais dé duci 


‘ 5 ‘ ”~ \ / 7 a \ \ 
rovs médas Kai tais dvol meTépeva Kékpayev Erepov mpos TO 


4 b] 4 , b 4 id 
ETEpov akaTamavaTols oTomacl aotyntos Sogoroyias 


The Liturgy of St. Bastl 403 


Expavws 6 tepeds 
» | > 4 e + ~ 7 \ ? 
Tov emivixioy buvov adovta BodyTa Kexpayéta Kal héyovTa 
& xopds 
“Ay.os d&ytos &ytos 
& Sé tepevs Erevxerat puortikds 


Mera rottav rév pakapiov duvdépewv Séorora girdvOpwre 


& 


Kai types of duapTwdol Bodmer Kal Aéyopev “Aytos ef ds adn bas 
4 2 \ > + 4 a a an e 

kal mavdytos Kal ovK €oTt wéTpov TH peyadompercia. THS dyiw- 

atvns cov Kal do.os év aot Tols Epyows wou bri év OiKatocvyn 
5 2 ) A , a ee ee s 5 x 

kat Kpioet adAnOih mwdvra éemnyayes tiv’ wAdoas yap Tov 


dvOpwmrov yxotv AaBav amd THs yqs Kai eixdvi TH OF 6 Ocds 


ae 7 rs > QA > “~ P ~ ~ 3 
Tiunoas TéVerkas avTov ev TH Trapadeiow THs Tpudys dbava- 


& an s > v4 > 7 b “n 3 n , a 
ciav fons Kal ambdavow alovioy dyabdv év TH Thphoe TOV 
2 a ? , Bi AA ls od X , ~~ 
EVTOA@Y GoU ETTayyElAapEvos AaUT@’ GAAA TapakovaavTa cov 

lo > ~ ~ ~ ‘4 Le %, a > , ~ 
ToD adnOivod Ocod Tod Kricavros adriv Kal TH amwdtn Tod 
wt ¢ 2 Ua ~ ? 7 € a va 
dhews trayxOévTa vexpwobevra TE ToIs oiketois abToD Tapanré- 

J 7 Fa X bd ial 7 4 \ > ~ 
pac e€dpicas avtov év TH Oikatoxpicia cov 6 Oeds ex Tob 

, ’ N , a ee ORS AD ) N 
mapadetoou «is Tov Kbcpov Todroy Kai dméotperas eis Thy 
yinv €€ fs €AnpOn oikovopav ait@ tiv EK Tadiyyevecias 

7 \ BJ 3 “ “~ ~ . > A > 4 
gaTnpiavy tiv ev at7G TO xploT@ cou’ ob yap ameotpddns 
TO mTAdopa cov eis TéAOS Ob Emoinoas ayabe ovdE emeddOou 

la > 

epya xeupav cou adX ereckéw modutpitas dia oTddyxva 
éXéouvs cov: mpopiras é€améoreiras, émoinoas Svvdpes dia 

“A 7 n~ ? 

Tov ayiwy cov Tav Kad ExdoTny yevedv edapeoTnodyTwy col, 
eAdArAnoas hyiv dia ordpatos tov dovdhov cov Tav TpodnTav 
? € ~ ‘ 4 + 7 7 

TpokatayyédAAov Hiv THY pédAdoveav EcecOat cwornpiav, vopov 
édwxas eis Bonbeay, Gyyédous Eéréotnoas gdidrakas’ Gre Oe 
NAGE Td TAHpOpA TOV KalpGv EAddrAnoas ply ev atTe 7H vid 

®& “ a K ~ 
gov &t’ 0} Kal Tos aidvas éoinoas’ dbs av adratvyacpa THs 

2 4 N 7 . , , , \ 
b6éns cov Kal xapaktip tis broordceds cou hépwv TE TA 
TdvTAa4 TH Phuatt THS dvvdpews abTod ovy aprraypoy yjoaro 
76 elvat toa col TO Oc@ kal Ilarpi dd\dAd Ocds dv mpoaidvios 
emi Tis ys ®fOn Kal Tots avOpdmos ovvaveotpddy Kal éx 

Dd 2 


bw 


fo) 


Ls) 
ou 


3° 


ur 


Io 


al 
wr 


to 
Oo 


dS 
on 


30 


404 The Byzantine Rite 


s 
mapbévov ayias capkwbels Eexévwoey Eeavtov poppy dovdou 
7 4 , a“ 7 ~ 7 a“ 
AaBov, cbppophos yevipevos TY THpaTL THS TaTEvooEews HUav 
a € A / 4 ~ | Pe ~ , ¢€ ~ 
iva npas ovppophovs toijon THs elkdvos THs Odéns adTod: 
, ~ 
éreton) yap dt avOpérov % apaptia eichdAOev els Tov Kocpov 
kal dia THs apaprias 6 Odvaros, edddknoev 6 povoyevns cou 
vids 6 av év Tols KoATrOLS GOD ToD Ocod Kal Ilarpds yevopevos 
J \ ~ £ a 7 \ > , 7 
éx yuvaikds THS aylas Oeorédkov Kal deimapbévov Mapias, 
yevouevos bd vopov Karakpivat tiv duaptiav év TH oapki 
‘¢ ~ ef eAD ma? \ ? 4 “ ? 2. ae 
attob iva of €v TO Addp adroOvicKovTes (worroinbdow ev atT@ 
a la m \ 2 VA ~ ? 7 * 
T® XploT@® gov? Kal éumrodirevedpevos TH Kbcp@ TovT@, Sods 
Tpootdypata owrnpias, amooTthoas Huds ths mAdvns Tov 
ION 7 7 na 2 - ~ ~ b] “~ ~ \ 
elObA@Y TpoTHyaye TH Emlyvdce cod TOO aANnOwWod Ocod xal 
Ilarpos xrnodpevos huas éav7@ adv wepiovc.ov, Bacirevoy 
€ 7? 4 e \ ? bd c ‘ £ 4 
iepdrevpa, €Ovos adytov' Kal Kabapioas év bdaTi Kai ayidoas 
7@ IIvedpati TO dyiw Edwxev Eavriv dvrdddAaypa 7S Oavdro 
bd 7 Y La € \ \ 7 ‘ \ 
év © kaTelxoueba mempapévor drs tiv duaptiav Kal KkatedOav 
~ ~ a ¢ ~ 
dia Tod oravpod els Tov adnv iva mAnpdon éavTod Ta TdévTA 
élvoe Tas ddvvas TOD Bavdtov Kal dvacras TH TpiTn huéoa 
Tas s s th tpirn hpéps 
\ ¢ 7 rg ‘\ ‘\ , ~ > 7 7 
Kal ddotojoas mdon oapki Thy EK veKpov avdoTtacw, Kabédrt 
> > \ ee ¢ \ ~ ~ X\ 3 ‘ ~ 
ovk jv dvvariv Kpatelobat b7s THs POopads tiv apxnydv Tis 
(ons, éyévero amapx?) TOV KEKoLlUNnLév@y mpwTéToKos EK TOV 
vexpov iva n avrTos Ta mdvTa év Tao TpaTEvav, Kal dveOdv 
els Tovs ovpavods Exdbioev Ev Sekih THs peyadkwotyns cou ev 
p a 7NS pey ui] 
bWnrois ds Kal Her amododva éxdoT@ KaTa Ta Epya avrod, 
7 x € Cr ¢€ 7 ~ , ig “~ 7 
karédure O& Hpiv bropvipata Tob ocwrnpiov atrod mdbous 
Tatra & mporebeikapev Kata Tas adTOo évTodds* péAdov yap 
J 7 J XN A ¢ 7 ‘ : EE \ QA e - 
éfiévar emi tov exotvo.ov Kal doidimov Kal worody adTod 
, la Ss Mg lon ye 
Odvatov th vuKti 9 mapedidov éavrov tmtp Ths Tod Kéopou 
“ \ » tS ~ ce ¢ “A \ ’ , ~ 
(ans \aBav adprov émi tov ayiwv abrob Kal dypdvrev yeipdv 
< 2 7 \ lan ~ ‘ \ ? , , 
kai avadei~as col TH Oc@ kai Ilatpi eyapicrjoas evroyHras 


ayidoas Kkhdoas q 
eita expavws 


wy iy £ 4 ¢ ~ ~ ‘ bs tA > 7 
Edwxe Tols aylos atrob pabnrais Kal dmoorbdros eimov 


a 


The Liturgy of St. Basil 405 


AdBere bdyere: TobT6 pou éoti 7d cGpa 76 bTEp Kudv KrAdpEvov 


> € “~ 
els deci apapTiav 
& xopos WadAe 


"Apnv 
& Sé iepeds puoticds 
e 2 ae , ) ~ , a 3 , \ 
Opotws Kal Td moTHpiov éx TOO yevyyparos THS aumédov AaBov 
Kepdcas evxapiaTnoas evrAoyhoas ayidoas 
eita éxdovws 
Ba “~ ¢ 7 ¢€ ~ “a XN > la bf 7 ld 
edwKe Tois aylois avrod pabyrais Kai amocridos elrav ITiere 
€€ avtod mavres’ TodTSé éoTt TS aid pou TO THS Kalvns diaOhKns 
. We ey," ¢€ ~ ‘ ~ b r 3 »” ¢ me 
TO UTEP Uua@Y Kal TOAK@Y EKxVUVOLEVOY Els AhETLY ALapTLOV 
& xopds WadAer 
3 
Apihyv 
& tepeds KAivas tiv Kehadry érevxerar puotiKds 
Todro mroveire els tiv éujv dvdpvnow' bodkis yap dv éoOinre 
Tov dptov todToy Kai Td mornpiov Toro mivnre Tov Emdv 
uA 2 \ \ 2 \ > F 3 e La) 
Odvatoyv KatayyéAXETE Kal Thy Euiy avdotaciy opodoyelte. 
Mepynpévar oty Séorota Kai hueis Tov carTnpiov avTot 
wabnudtroyv, Tod <woroiod otavpod, THs Tpinuépov Tapas, THs 
> “A > - ~ 3 > AY at 3 ~ bl ~ 
éx vexpov dvacrdoeaws, Tis els ovpavods advddov, THS Ex de~ov 
aod tod Ocod Kai Ilarpis Kxabédpas Kai rhs EevddEov Kai 
poBepas devtépas avdtob mapovaias 
eita expaovws 
A a7 “~ “A ‘ 2 \ , ‘ \ , 
Ta Od EK TOV CHV Gol Tporhepopey KaTa TdvTA Kal Oa TaVTA 
& xopds WadAa 76 
\ ¢ a X ’ ~ ‘ ’ ~ 4 
YE duvodpev ce evrAoyodpev col evyapioroipev Kuvpre 
kal dedpueOd cou 6 Oeds Huov 
& tepevs KAlvas tiv Kepadry émevxeTar puoTiKds 
Aia todro Séomora mavdyie Kal tpeis of duapTwdol Kai 
> A - lal 
dvdgé.or SoddAol cov of Katagimbévres AEtToupyeiv TO ayiw ou 
6voiacrT ro > } \ x é 4 € ~ ’ \ bd 7 la 
npio, od dia tas Sikatocbvas Hp@v, ov yap Emoinoapev 
Tt ayaboy emi ths yas, GANA did Ta EEN Gov Kal Tods oiKTIp- 
« > ~ lo) 
povs cou ods é£éxeas mAovclws Eh Huds Oappodytes mpoceyyi- 


- 


° 


25 


30 


“rt 


Io 


15 


20 


2 


on 


406 The Byzantine Rite 


(oper TO yim cov Ovotacrnpio Kal mpobévtes Ta avtituTa 
Tod adylov odparos Kal aiparos Tod xpioTod cov cot debucba 
‘ XN ~ a c 7 > 7 ~ ~ b va 
kal ot mapaxadodpev dye dyiwv evdokia THs ons ayabérnros 
vs wn B ~ 
EAOctvy 7d IIvetpd cov rd"Ayiov eh Huds kal emi Ta mpo- 
7 “A ~ a) b ~ ) me! £ 4 ‘ 
keineva O@pa Taira Kal evrAoyjoa avTa Kal ayidoa Kal 
3 ~ . X » ~ + om A 7 ~ an 7 
avadeigat Tov pev Aprov TovTOY avTo Td Tiptoy T@pa Tod Kupiou 
A a + a q ~ > na rot AQ A 7 
kat Oeod Kai cwripos juav Inoot Xpiorod, 7d dé moryHpiov 
TovTo avTé Td Tiwiov aia rob Kupiov Kal Oeod Kal owrhpos 
lal > a ~ ~ “~ ~ 
hpav Inco Xpictob 7d éexyvbév brép ths Too Kbopov wis 
Kal cwTnpias * 
& StdKovos 
? ‘ > ‘ 3 ? 
Apiy apny dpqy 
& Sé tepevds Emevyerar 
Hyas S& mdvras tovs ék Tob évds dptov Kal tod mornpiov 


€ 


peréxovtas évdoais aAAHAos eis €vds TIvedpatos ayiov 
kowoviav kal pndéva huey eis Kpiva 7) els KaTdKpipa trown- 
gals petacyxeiy TOO dylov odparos Kal aiparos Tod xpioToU 
b] bed ee 54 \ , A 7 ~ e 7 
gov aX Wa evpwpev EXECOY KAL XapLY pETA TAYT@OY TOY ayiwY 
Tov aw aidvos co evapecTnodvT@y TpoTraTopev TaTépwr TAT pl- 
apxeav mpodntav arocTb\wv KnpiKov evayyedloTav papTipov 
€ ”~ tf XN bs iA 7 > 7 
6poroyntav Oidackddov Kal mavrTos mvedparos diKaiov ev wigTEL 
TETEAEL@PEVOU 
eita éxpaovws 
bd 2, ~ 7 b , ¢ , > 7 
efalpéTas THS Tavayias axpdvrov brepevroynpévns Evddgov 
deotroivns huey Ocordxov Kai deitrapbévov Mapias 
& xopos WadAe 
3 
Emi coi xaiper (xTr) 
& Se tepets émevxerar puotiKds 
Eh RE 2 ? A ? va S A “ 

tod ayiov Iwdvvov mpodjrov mpodpipov Kat Bamriorod, Tov 
e% sy , ) , es i pan ey e \ 
aylwv Kal mavevdjpov amocrtbAwy, TOU ayiou rod Beivos OU Kal 

rd “A c og ~ 
Thv pvipnv emiredobpev Kal wadvT@v Tov aylwy cov wv Tals 

* Td ‘MeraBaday 7@ Tvedpuati cov TO‘Ayiw’ éx THs Tov Ociov Xpvcogrdpov Aevroup- 

yias peraypapey Oewpotpevov nara ovvTagiv ove exer xwpay ovdepiay évradda eis 


TV Tov pw. Baowreiov add’ ~oTt mpooOnkn ToApnpws mapa Tivos yevopéevn ws Kal 
N:xddnpos treonpeiwoey év TS Tiybadio adrod (Kavéu 16’ rhs év Aaodiuceig Svvdbov). 


mt 
a 


se 





The Liturgy of St. Basil 407 


e 7 > 7 € ~ £ (3) , s ua 6 4 “A 
ixkeoiais érriokepar nuas 6 Oedss Kal pyicOnte mdvtov Tov 
7 | eee > , ~ > 7 

Mpokekolnuevey ém edit: dvactdcews (wns aiwviou 
évrat0a pvnpoveter dvopacti Kai dv BovAerar teOvedtwv 
kal dvdmavoov avtovs dmov émickoTret TO POs. TOU Tpoce- 
Tov cov 
a an € lod 
"Eri cod deducba prynoOnri Kipie tis ayias cov Kaborkijs 
kai dmooToALKhs exkAnoias THS awd TEepdTav Ews TEepdTov TIS 
> 7 ‘ > PBF be” 7 ~ 7 
oikovpévns Kal elphvevoov avtiy iy mepleroijow TO Timi 
aipatt TOU xploTod cov Kai Tov dyloy olkoyv TovTOV oTEpéwoor 
Héxpl THS cuvTErelas Tob al@vos 
Mryijodnri Kipie trav Ta SOpdé co Taira mpoocKopicdyvToy 
Te Bat | a a oS + 259 a , 
kal vep av Kal dc av Kal ed’ ols adTa mpoceKopioay 
Myvjobnrt Kipie trav Kxapropopotvtey kai KaddepyovvToy 
év Tais dyiais cov éxkAngiais Kai peuynpévov TOY TeEVAToY 
54 > | ~ 7 \ 3 7 ld 
dpenpar adtovs Tots mAovoios cov kai Eroupavios xapiopact, 
Xdpicat avrois dvti Tav eémiyelwy Ta Emoupdvia, dvTl Tov 
? \ 7 ee, aA a ie 
mpockaipov Ta aidvia, dvTi Tov POaprav Ta &POapta 
Myiyjodnri Kipie tov év épnpias Kal dpeot kal omndraio.s 
Kal Tals émais THs yas 
Mvyodnri Kupie rev év trapbevia Kai evrAaBeia Kai doxjoe 
é & 
‘ lal f 7 
Kal oepvy modteia OvayévT@v 
MrijocOnri Kipie trav evocBeotdtwv Kai mictotdTray huey 
Baciréwy ods édixaiwoas Bacidevey emi THS ys’ darAw GXAn- 
, e ) , , ’ peat |D , > 4 \ 
Oeias, drdAw evdokias otepdvwcov avtovs' émtoKkiacov em Thy 
AY > ~ > € y.! 4 os > “A ~ 7 
Keparry avtav év hepa Tod€épou, evicyucoy aitav tov Bpaxiova, 
iipooov aitav tiv de€idy, Kpdtuvoy aite@v thy Baotheiav’ 
brotragov avtois madvta Ta BdpBapa €Ovn Ta Tods mod€Epous 
7 Pd b] ~ ~ ‘ b 7 pages 
OéXovra ydpioat avtrois Babeiay Kal advadgaipetov elphyny: 


AdAnooy eis Tv Kapdiav abitav adyaba brép THs ExkAnoias cov 


10 


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om 


\ Q a ~ e , nan ro b] “~ BA N 
Kal TavTos TOU AaOV Gov iva EV TH yaAnYH aVT@Y NpELoV Kal 30 


javx.ov Biov didywper ev mdon eboeBeia Kai cepvdryti 
Mviodnt: Kipie maéons dpyis Kai é€ovcias Kat tev év 


or 


15 


20 


wD 
or 


39° 


408 The Byzantine Rite 


Tadatio adehpav hudv Kal tmavTds Tob atparorédov’ Tovs 
> A) > na b] , 7 4 ‘ \ 
ayabovs ev tH ayabdrnti cov siarhpnaov, rods movnpods 
> AY 4 > nn vA 
ayabods moinoov év TH xpnorétnrt cov 
a ~ a n~ >] 
MvyjoOnrt Kipie rob mepieat@ros Aaod Kai Trav di’ edddyous 
airias drodepbévtay kal édhénoov avrods Kal huas Kata Td 
~ ~ > la \ a 2 54 \ 
TAHO0s Too éd€ovs cov' Ta Tapela avTav EumAnoov TavTos 
dyabod, ras ovfvylas abrav év eiphvyn Kal dpovota diathpnoov 
Y ’ r PY) # ¢ 1P7 
») UA 4 X\ v4 7 X ~ 
Ta vytia EkOpewov, THY vebtnTa Taidaydynoov, Td yipas 
Tepikpdtnoov’ Tovs drtyowtyxouvs tapapvOnoat, Tods éoKop- 
Tlopévous emicuvdyaye, Todvs memAavynpévouvs eravdyaye Kai 
- nm £ ” nm ‘ > ~~ 2 ins \ 
ctvapov Th ayia cov KaboNKH Kal arooToNKH exkAnoia’ Tods 
? 2 2 MA 3 lA 2 , . - 
dxAoupévous td mvevpdtav akabdprav édevOépwoor’ ois 
TAr€ovet avyuTAEvoOv, Tois <ddotropobor auvddevcov’ ynpov 
mpoaTnbi, dppavav brepdomicov, alxpaderouvs pdcat, vorody- 
wy ~ b rd ‘ 7 \ 2 4 4 4 
Tas tava, Tov ev Bhuact Kai peTaddAols Kai é€opiais Kal madon 
OrAiipe: kal dvdyKn kal tepiotdce dvT@v pynpovevoov 6 Oeds 
kal médvrov Tov Seopévov THS peyddns cov ebotrayyvias’ Kai 
TaV ayaTévTov uas Kal TOV picovYT@Y Kai TOV évTELAapEVOY 
ee ae , oo ae 2A 
nuty rols avagios evyerOar brép abrav 
Kai ravrés rob Xaod cov prjoOnre Kvpre 6 Oeds Huady Kai 
3 5) PA A X 7 f! + ~ la \ 
éml mdvtas €xxeov TO TAovGLéY Gov EdEos, TaTL Tapéxov TA 
= a 2 
mpos owTnpiav aithpata Kal ov Hels ovK éuvnpovetoaper Ou 
dyvotav 7) AROnv 7 TAHO0s dvopdrov avros pynpdvevooy 6 Oeds 
€ ION ¢c 4 XN ¢ 7 ‘ \ 7 ¢ ION 
6 eldos ExdoTov Tv HAtkiav Kal Tv mpoonyopiay, 6 «idas 
ExaoTov €k kolXlas pntpds avTod' od yap «if Kupic 4 Bondera 
~ b] , ¢€ bd ‘ ~ > , € ~ 
Tév aBonOjtwv, 7 €ATis Tov amndATIopévov, 6 TaY xELLago- 
pHévov cwoThp, 6 Tv TAcbvT@Y ApH, 6 Tov voocotvT@Y iaTpéds° 
avTos Tols TaoL TA TavTA yEvow 6 «idas ExacToy Kal TO aiTnpa 
avTod, oikov Kal Tiv xpelay advtood 
€ ~ ~ 
Pica Kipte tiv médw 4 Thy poviy tabrny Kal macay woAW 
kat x@pav ard Awovd Avtpwod celcpod KaTamoyTicpod mTupds 
paxaipas emidpouns ddrAopvA@v Kal Eududiov mod€uou 





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The Liturgy of St. Basil 409 


eita éxwvet 

> aA ~ 

Ev rpérois pyjoOnri K'pie rod apy temiokdtrov UY 100 Seivos 
dv xdpioa Tails dyiais cov exxAnaolats év eipyivn c@ov evTipov VyLa 
pakponpuepevovra Kal 6pOoropobvta Tov Adyov THS chs ddnOeias 

Kai & Sidkovos Aéyer pds TH OUpa ods 
er wie , , oe, , m na 

Tod Scivos TavlepwTadtrou pnTpotroNitov 4 EmloKOTOU sons dv F 
kal Umép Tod mpockopifovtos Ta Ayla SOpa TavTa «rd péxpr tod 
Kal WavT@y Kal Tacoy 

kal & xopds adder 
Kai révtev Kai macev 
& Se tepevs Emevdxerar pvotiKds 

MvijcOnr: Kipie mdéons émioxoras dp0oddgwv trav dpOoro- 

potvTrwy Tov Adyov THs ons adrAnOeias’ prvjcOnr. Kipie xara 
~~ cal ~ ~ 5] lan 

7d wAHOos Trav oikTipp@v cov Kal THS Enns avagkidrynTos 
ovyxépnody por mav mAnupérAnpa Exovotdv TE Kal a&kovcLor, 

‘ ‘\ 4 \ 2 ‘ ¢ 7 “4 * - ~ c 7 
kai pi) Ola Tas Euas auaprias KwAvons TV xaply TOU ayiou 

ds bl * ~ 7 oh ¢ 7 

gov mvetpatos amd TéV mpokeipévov dHpworv pyyjcOnr. Kivpre 

lan 4 ~ b] “~  & \ A e 
Tod mpeoButepiov, THs ev XpioT@ Siaxovias Kal mavtos lepati- 
Kod Tdyparos Kal pydéva huey KaTaicxvvns Tov KUKAOvYTOV 
Sa 4 7 7 
TO a&y.ov cou OvotacTHpiov 

? a lol 

Erioxewat pas &v tH xpnorétnti cov Kipie, emipdvnd 
Hpiv év Tois mAovaiois cov oikTippois’ evKpdTous Kal eradedeis 
Tovs dépas huiv xdpioat,duBpous elpnvixods TH yh mpos Kaptrogo- 
pilav dépnoat, evddynooy Tov oTépavoy Tod EviavTod THS XpNo- 
Térntés cov tatcov Ta cxiopata Tav ExkAnolor, TBécoy Ta 
dpudypara tay eOvav, Tas THY aipécewy ETavacTdoEls TAX EWS 
Kkatddvoov TH dvvdmer TOD ayiov cov mrevpatos’ mdvTas hpas 
mpoadeEat eis THY Bacirelav cov viois Pwris Kai viods huépas 
b ef ‘ \ oS ee ‘ ‘ X\ > 7 , ¢ ~ 
avadeiEas’ tiv onv elphynv Kal Thy ov aydnnyv xdplioa Hiv 

A > ? ~ 
Kidpre 6 Ocis judy, mdévra yap aréd@xas piv 
expovws 

5 N Sian 1f ey , \ a , , y 

kai Ods npiv ev évi ordpatt Kai pig Kapdia dogdgew Kai 


> a) ‘ , XN X Bg ad ~ ‘ 
dvupveiy TO TadvTiyov Kal peyadomrperes dvopd cov Tob Ilarpos 


= 


15 


20 


30 


410 The Byzantine Rite 


‘ A fw s ~ ~ ‘ ‘ 
kat Tod Tiod Kal rob dyfov IIvetparos viv kai del Kai els Tods 
alavas Tév aidver 

elra émorpéeper mpds Tv OUpav Kal edAoyav A€yer exhdvws 

Kai tora ta €dXén Tod peyddov Oeot Kai cwripos huav 

’ ~ ~~ ~ 
5 Inootd Xpiorod pera wdévrov byar, 
{THE LORD’S PRAYER) 
‘O beds tudv 6 beds Tod cdfew od Huds didakov e&yapto- 
Telv cot agiws trip Tav eepyeci@v Gov av Eroinoas Kai TroLels 
peO Hua@v? od 6 Oeds Hyav 6 mpocdeEduevos Ta SHpa Taira 
10 KaOdpicov Huds ard tavTos poAvopod capkos Kal mvevpaTtos 
kai didagov adyiwotvvnv emiredeiv ev GoBw cov iva év xabap@ 
T® paptupio THs cuvedjoews Hudv bTrodexduevor THY pepida 
~ ¢ 7 € ~ “~ € 4 7 \ e ~ 
TOV aylacpdTov cov évmbGpev TO Aylm odpatt Kal aipate Tod 
~  ¢ 7 > \ > 2 “ \ > 
XplaTou gov Kal UrrodeEdpevar avTa afiws cxa@pev Tov Xpiorov 
15 KaTOLKOUVTAa Ev Tals Kapdiais hua@v Kal yevducOa vads TOU 
€ if 4 Ne Q € “A ‘ "4 € ~ D4 
ayiov cov mvetpatos, val 6 beds Huay Kai pyndéva hua@v Evoxor 
Toons Tov dpiKT@v gov TovT@y Kai émouvpavioy puoTnpiov 
x > an a 4 7 ’ vat > 7 > ~ 
pnde aobevn wry Kai odpate ex Tod avagiws avT@y peTa- 
AapBdvew adda dds hyiv péxpt THS Eoxadtyns Hu@v avamvons 
+ oP ¢ AY xX ld ~ t 4 > > 5d 
20 agiws bmodéxer Pat Tv pepida TaY aylacpdtev cov eis Epddioy 
~ b > , / > , ‘\ ; ee ~ - 
(ans aiwviov, eis amodoyiav evmpbadeKrov tiv emi Tod poBepod 
Biparos Tod xptorod cov bras av Kal Hels peta TadvT@Y TOY 
ayiov Tov am’ aidvés co evapecTtnodvT@y yevdpeOa péToxoL 

“a > v4 b] ~ °c € 7 ~ b] ~ , 4 
TOV alwvioy cov ayabay wy Hroipacas Tois ayana@oi oe Kvpie 

25 éxpavynois Tapa Tod tepéws 

a 7 € ~ 7 QA 4 > 7 
kai Kkatagiwoov iuas O€omoTa peta Tappynoias dkataKpitas Tod- 
pav émkadeioOar o& tov érovpdviov Ocdv Ilarépa kai déye 

& Aads 76 
Ildrep hpav 

30 é iepevs éxdaovos 

é7t cov €oTiv 7) Baoireia Kai 4 Ovvapis Kai 4 d6ga Tod Ilarpos 


kai Tod Tiod Kai Tod ayiov IIvetdparos xr. 


The Liturgy of St. Basil Alt 


(THE INCLINATION > 
Aéorota Kipie 6 matijp tév oixtippa@v Kai beds maons 
TapakAnoews TovS WmroKeKALKéTas Gol Tas EéavToY KEedadas 
3 Fy e 7 > F 42 > 7 > 2" \ + 
evAoynoov a&ylacov evdvvduwooy dxtpwoov, ard TavTos Epyou 
Tovnpod amébornooy, tavti d& Epyw dya0@ ctivarpoy Kal Kat- 
Pp Ui P pY¢ $4 t 
agiwoov adkataxpitas petacyxely TOY axpdvTwY cou TOv’T@Y Kal 
~ ? > »/ e “~ > 4 e 7 
(woody pvotnpiov eis ddpeow dpaptiay, els TIvedparos aytov 
7 
kowvoviay, 
(THE COMMUNION > 


Eira ris peraAnews reXerwOelons kal Tav AotTav yevopevwv dca Kai év TH TOO 


Xpvoocrépou Aeroupyia mpocipynrar éevyerar 6 tepeds puoTiKds 
Evxapiorotpév cor Képie 6 Oeds tay emi TH petadyjye 
Tov ayiwv dxypdvtav abavdrev Kai érovpavioy cov pvotnpiov 
\ , SER 2 9 > 7 a. can a eae ~ a 
& twxas tiv en evepyecia Kal dylacp@ Kail idcet TOY Yroxyov 
kal Tov copdrav nuaov, avtois déomota Toy amdvtev Odds 
yevéoOat piv tiv Koweviavy tod aylov cdépatos Kai aipatos 
Tov xploTod cov els tictiv dkaTtaioyurToY, eis ayadrny avuTé- 

> X\ 4 > Bi ~ XN 4 
Kpitov, els mAnopoviv codias, els iaciv uyxns Kal coparos, 
eis amotpomiy tmavros évavtiou, eis mepimoinoiw Tov évToA@Y 

> b] 4 > 7 7 d \ ~ ~ ? 
gov, eis admrodoyiav evrpiadeKTov THY emi TOD poBepod Brpyaros 

TOU xpLoToU cov, 
{IN THE PROTHESIS) 
Evxy év TS ovotethar ta Gyta puotiKds 

av ‘ ? ee ’ \ £ ? , 
Hyvorat kai retéheotat doov els tiv Hperépay Stbvapiy 
Xpiore 6 Oeds Hpyav 7d THs oHs olkovopias pvoThpiov’ Erxopev 
yap Tod Oavdrov cov tiv pyvipny, eidopey THS advacTdaeds cou 
M3 4 ’ 7 ~ b 7 ~ b] ? 
Tov TUmov, éeverAnTOnpmev THS aTEAEvTHTOV Gov ws, amnrav- 

A b] 7 ~ e >, ene la 7 IA 
TAapEV THS AKEVMTOV Gov TpUPHsS NS Kal Ev TH MEAAOVTL Alavi 
mévras has Katakiwmbjvar evddknoov’ ydpitt Tob dvdpxou cov 
matpos Kal Tov d&yiov Kai dyabod Kal (worood cov mvetparos 
3s. 2. ‘ 


viv Kal adel Kal els Tods al@vas TOV aidvey, any. 


TéXos ris Oetas Aetroupylas rod peyddou BaorActou. 


on 


15 


bd 


fe) 


30 





5. THE LITURGY OF THE ARMENIANS 


(THE VESTING) 


While the priest ts vesting the choir sings 
this hymn 


The hymn of the vesting of the priest 


O mystery deep unsearch- 
able eternal which hast decked 
with splendid glory the hea- 
venly dominions, the legions 

10 of fiery spirits in the chamber 
of LIGHT UNAPPROACHABLE 


15 


With wonderful power didst 
thou create Adam in a lordly 
20 image and didst clothe him 
with gracious glory in the 
garden of Eden, the abode of 
delights 


25 


When the priest will offer the sacri- 


fice he must put on vestments privately 


on this wise 


With the deacon he goes into the vestry 
where the vestments are kept 


The ministers being vested each accord- 
ing to his order, they say in antiphon 


Ktzord LET THY PRIESTS BE CLOTHED 
WITH RIGHTEOUSNESS AND THY SAINTS 
SING WITH JOYFULNESS 


Phokh Lorp REMEMBER’ DaAvID 
AND ALL HIS TROUBLE 
and the rest of Ps. cxxxtt 
Glory be to the Father and to the 
Son and to the Holy Ghost 
Now and ever and world without 
end. Amen 


The deacon proclaims 
Again in peace let us beseech the 
Lord 
Let us in faith with one accord request 
of the Lord that he will bestow 
on us the grace of mercy 
The almighty God our Lord save and 
have mercy 
and they say twelve times 
Lord have mercy. 


a a ee TE eee eee 


The Liturgy of the Armenians 


Through the sufferings of 
thine onlybegotten all crea- 
tures are renewed and man 
hath again been made immor- 
tal, clad in a garment that none 
can take from him 


O chalice of rain of fire that 
wast poured on the apostles in 
the holy upperroom, o Holy 
Ghost, pour thy wisdom on us 
also along with the vestment 


HoLiInESS BECOMETH THINE 
HOUSE, who ART CLOTHED WITH 
MAJESTY. Like as thou art 
girt about with the glory of 
holiness, so also GIRD uS ABOUT 
WITH TRUTH 


413 


The priest says this prayer 
O our Lord Jesus Christ who 
DECKEST THYSELF WITH LIGHT AS WITH 
A GARMENT, thou didst sHow THYSELF 
UPON EARTH in unspeakable humility 
and didst CONVERSE WITH MEN, who 
wast MADE eternal HIGHPRIEST AFTER 


or 


“THE ORDER OF MELCHISEDEC and didst 


adorn thine holy church: almighty Lord 
who hast granted us to put onthe same Ito 
heavenly garment, account me worthy, 
thine unprofitable servant, at this hour 
when I make bold to draw nigh to the 
same spiritual service of thy glory, to 
be stripped of all mine ungodliness 
which is the garment of filthiness and 
be adorned with thy light: remove 
my wickedness from me and blot out 
my transgressions that I be accounted 
worthy of the light prepared of thee. 20 
Grant me to enter with priestly glory 
upon the ministry of thine holy things 
in fellowship with them that have 
kept thy commandments innocently, 
so that I also be found ready for the 25 
heavenly marriagefeast with the wise 
virgins. there to glorify thee, o Christ, 
who didst take away the sins of all 
men, For.thou art the holiness of our 
souls and thee, o beneficent God, 30 
glory dominion and honour befitteth 
now and ever world without end. 
Amen. 
Then the deacons draw near and vest 
him saying 3 
In peace let us beseech the Lord 
Receive save and have mercy 
The priest 
Blessing and glory be to the Father 
and to the Son and to the Holy 40 
Ghost now and ever and world with- 
out end. Amen 
And first he puts the Saghavart upon 
his head saying 
Lord, put upon me THE HELMET OF 45 
SALVATION to fight against THE POWER 


al 


5 


cr 


414 


Thou who didst spread thy 
creating arms to the stars, 
strengthen our arms with 

5 power to intercede when we 
lift up our hands unto thee 


10 


15 Bind our thoughts as the: 


crown wreathes our head and 

our senses with the cross- 

decked stole woven with gold 

and flowers like Aaron’s for 
20 the honour of the sanetuary 


25 


Supreme divine sovereign of 

30 all beings, thou hast covered 

us with a robe as with love 

to be ministers of thine holy 
mystery 


Heavenly king, keep thy 

42 church immovable and main- 

tain in peace the worshippers 
of thine holy name. 


The Byzantine Rite 





OF THE ENEMY: by the grace of our 
Lord Jesus Christ unto whom is fitting 
glory dominion and honour now and 
ever and world without end. Amen 


For the Schapik 
CLOTHE ME, 0 Lord, WITH THE GAR- 
MENT OF SALVATION AND WITH THE 
ROBE OF gladness and gird me with 
vesture of salvation: by the grace 


For the Ourar 
Clothe my neck, o Lord, with righ- 
teousness and cleanse my heart from 
all filthiness of sin: by the grace 


For the Goti 
Let the girdle of faith bound in the 
midst of my heart and of my mind 
quench in them the thought of im- 
purity and may the power of thy 
grace abide in them at all times: by 


the grace 
For the Bazpan 


Give strength, o Lord, to my hands 
and wash away all my filthiness that 
I be enabled to serve thee in cleanness 
of mind and body: by the grace 

For the Vacas 

Clothe my neck, o Lord, with righ- 
teousness and cleanse my heart from 
all filthiness of sin: by the grace 


For the Schourdchar 
Lord, of thy mercy clothe me with 
a bright garment and protect me 
against the wiles of the evil one that 
I be accounted worthy to glorify thy 
glorious name: by the grace 


After putting on all his vestments the 
priest says 

My souL SHALL BE JOYFUL IN the 
Lord, FOR HE HATH CLOTHED ME WITH 
A GARMENT OF SALVATION and with 
a vesture of gladness: he hath put 
upon me a crown AS upon A BRIDE- 
GROOM AND hath ADORNED me LIKE 
A BRIDE WITH HER JEWELS: by the 
grace. 


The Liturgy of the A rmenians AI5 


(THE PREPARATION OF THE MINISTERS) 
Then the priest coming into the middle of the church washes his hands saying 
Ktzord | WILL WASH MY HANDS IN INNOCENCY, 0 LorD: AND 
SO WILL I GO TO THINE ALTAR 
Phokh BE THOU MY JUDGE, 0 LorD, For I HAVE WALKED 5 


INNOCENTLY 
and the rest of Psalm xxvt 


Glory be to the Father and to the Son and to the Holy 
Ghost 
Now and ever world without end. Amen. 10 
The priest 
And for the sake of the holy mother of God, o Lord, accept 
our supplications and save us 
The deacon 
Let us make the holy mother of God and all the saints our 15 
intercessors with the Father in heaven that he be pleased 
to have mercy and in his pity to save his creatures 
Almighty Lord our God, save and have mercy 


The priest 

Receive, o Lord, our supplications through the intercession 20 
of the holy mother of God, the immaculate mother of thine 
onlybegotten Son, and through the supplications of all thy 
saints. Hear us, o Lord, and have mercy: pardon expiate 
and forgive us our sins and account us worthy with praises 
to glorify thee with thy Son and the Holy Ghost now and ever 25 
and world without end. Amen. 


Then turning towards the people he says 
I confess before God and the holy mother of God and before 
all the saints and before you, fathers and brethren, all the sins 
I have committed: for I have sinned in thought word and deed 30 
and with every sin committed of men: I have sinned, I have 
sinned: I pray you request for me of God forgiveness 


The { priests| standing by answer 
God the potentate have mercy on thee and grant thee for- 
giveness of all thy trespasses past and present, deliver thee 35 
from those in the time to come, confirm thee in every good 
work and give thee rest in the life to come. Amen 





416 The Byzantine Rite 


The priest answers 
God the lover of men set you also free and forgive you all 
your trespasses, give you time for repentance and for the 
practice of good works and direct also your life in time to 
5 come: through the grace of the Holy Ghost the potentate 
and merciful unto whom be glory for ever. Amen. 


The bystanders 
Remember us before the immortal lamb of God 
The priest 
10 Ye shall be remembered before the immortal lamb of God. 


The clerks then say Ps. c in antiphon 


O BE JOYFUL IN THE LORD ALL YE LANDS 
Glory be. Now and ever. 


The deacon 
15 Through the holy church let us beseech the Lord that through 
her he will deliver us from sins and save us through the 
grace of his mercy 
Almighty Lord our God, save and have mercy 
The priest 
20 In the midst of this temple and in the presence of these 
divine and bright holy signs and holy place, bowing down 
in fear we worship, we glorify thine holy marvellous and 
triumphant {Resurrection} and unto thee with the Father and 
the Holy Ghost we offer blessing and glory now and ever 
25 and world without end. Amen - 
The priest saying Ps. xlii in antiphon with the deacon goes up to the altar 


Ktzord I WILL GO UNTO THE ALTAR OF GOD EVEN UNTO THE 
GoD OF MY JOY AND GLADNESS 


The deacon 
30 Phokh GIVE SENTENCE WITH ME, O GOD, AND DEFEND MY 
CAUSE AGAINST THE UNGODLY PEOPLE 


and the rest of Ps. xliit 
Glory be. Now and ever. 


The deacon 
35 Again in peace let us beseech the Lord 


The Liturgy of the Armenians 417 


Let us bless the Father of our Lord Jesus Christ who hath 
vouchsafed unto us to stand in this place of praise and 
to sing spiritual songs 

Almighty Lord our God, save and have mercy 

The priest 

In this abode of holiness and in this place of praise, the 
dwelling of angels and expiatory of men, in presence of these 
divine and bright holy signs and holy place, bowing down in 
fear we worship, we bless and glorify thine holy marvellous 
and triumphant {Resurrection} and unto thee with the Father 
and the Holy Ghost we with the host of heaven offer blessing 
and glory now and ever and world without end. Amen. 


Tf the celebrant be a bishop he shall draw over his breast the venerable emiphoron : 
and approaching to the table of gifts and falling on his knees with copious flow 
of tears, he shall say, silently and without whispering, prayers to the Holy Ghost 

who 1s the dispenser of the work 
Prayer of S. Gregory of Narek (the 33rd chap. of his Book of prayer | 

O almighty beneficent lover of men, God of all, creator of all things visible 
and invisible, saviour and preserver, provider and peacemaker, mighty Spirit 
of the Father, we entreat thee with open arms with loud groanings of prayer 
in thine awful presence: we draw nigh in great fear and trembling to offer 
this reasonable sacrifice, first to thine unsearchable power, being as thou art 
sharer in throne, in glory and in creation with the unchangeable majesty of 
the Father and searcher as thou art also of the hidden deep mysteries of the 
almighty will of the Father of Emmanuel who sent thee, who is the saviour 
and quickener and creator of all. Through thee was made known to us the 
threefold personality of God undivided, whereof thou art known as one, o thou 
incomprehensible. By thee and through thee did the offspring of the patri- 
archal family of old, called seers, declare aloud and clearly things past and 
things to come, things wrought and things. not yet come to effect. Thou, 
o energy illimitable whom Moses proclaimed Sprrir or GoD MOVING ON THE 
FACE OF THE WATERS, by thine immense brooding and by thy tender sheltering 
of the new generations under the overspreading of thy wings madest known 
the mystery of the font : who after the same pattern spreading first the liquid 
element as a veil on high didst in lordly wise form out of nothing, o mighty, 
the complete natures of all things that are. By thee all creatures made by 
thee shall be renewed at the resurrection, the which day is the last of this 
existence and the first of the land of the living. Thee also did the firstborn 
Son, thy fellow and of the same essence with the Father, in our likeness, obey 


15 


20 


25 


30 


with oneness of will, as he did his Father. Thee he announced as the true 40 


God equal and of the same substance with his mighty Father: he declared 

that blasphemy against thee should never be forgiven, and stopped the 

impious mouths of thy gainsayers as fighters against God, while he the just 
Ee 


i § ae 


418 The Byzantine Rite 


and spotless saviour of all forgave his own accusers, even he wHO was 
DELIVERED FOR OUR SINS AND ROSE AGAIN FOR OUR JUSTIFICATION. Unto him 
be glory through thee, unto thee be praise with the Father almighty world 
without end. Amen 
5 It shall again be repeated to the same effect until confidence through upward 
contemplation of light be wonderfully certified and revealed, the bishop again 
announcing a second peace 


We entreat and beseech with sighs and tears from all our souls thy glorious 
creatorship, o incorruptible uncreated timeless merciful Spirit, who art our 
10 advocate with the Father of mercies WITH GROANINGS UNUTTERABLE, who 
keepest the saints and cleansest sinners and makest them temples of the living 
and saving will of the most high Father: set us now free from all unclean 
deeds that are not conformable to thine indwelling, that the light of thy grace 
which ENLIGHTENETH THE EYES OF OUR MIND be not quenched within us, for 
that we are taught that it is by prayer and the incense of a godly life that we 
are united with thee. And forasmuch as one of the Trinity is being offered 
and another accepteth, wellpleased in us through the reconciling blood of his 
firstborn Son, do thou receive our supplications and make us an habitation 
unto honour with every preparation for partaking of the heavenly lamb and 
20 for receiving without punishment of damnation this manna of life, of new 
salvation, that maketh immortal. And let our every offence be consumed by 
this fire, like as was the prophet’s by the live coal brought in the tongs, that 

in all thy mercy may be proclaimed as the Father’s lovingkindness manifested 
through the Son, who brought the prodigal son into the inheritance of his 
25 father and directed harlots to the heavenly kingdom, the bliss of the righteous. 
Yea, yea, I also am one of them: receive me also with them as requiring 
great lovingkindness and save me by thy grace who have been purchased by 
the blood of Christ: that in all this and in all thy godhead be made manifest 
unto all, which is glorified together with the Father in like honour with one 


-_ 
wr 


30 will and in one power of praise 
The deacon proclaims 
Sir, give a blessing 
The bishop aloud 
For thine is the clemency, the power, the mercy, the strength 
35 and the glory world without end. Amen. 


(THE PROTHESIS) 


[The curtain is drawn to and so remains during the whole prothesis | 


Meanwhile the clerks sing a meghedi Then the celebrant comes to the table 
proper to the day or else the following Of gifts where the protodeacon brings the 
40 which is the Hymn of Censing wafer and the celebrant takes tt and 


In this abode of votive offer- sande toniing pent xe: 
In remembrance of our Lord Jesus 


ings in the Lord’s temple christ 


a 


The Liturgy of the Armenians 


assembled together for the 
mystery of worship and -sup- 
plication for the holy sacri- 
fice, here round about in the 
upper hall of this altar we form 
a choir, with sweet spices 
Favourably receive our pray- 
ers as the savour of sweet- 
smelling incense, myrrh and 
cinnamon 
Keep firm us who offer it to 
thee to serve thee now and 
ever in holiness 
Through the intercession of 
thy virgin mother accept the 
supplications of thy ministers 


419 


Then taking the wine he pours it in 
the form of a cross into the chalice 
saying 
For the remembrance of the saving 
dispensation of the Lord God and our 

Saviour Jesus Christ 


on 


Then he says privately this prayer of 
S. John Chrysostom 

O Gop, EVEN oUR own Gop, who 
didst SEND FoRTH the heavenly bread, 10 
the food of the whole world, our Lord 
Jesus Christ, TO BE A SAVIOUR RE- 
DEEMER and benefactor, To BLESS and 
to sanctify us: do thou, o Lord, thyself 
bless now ofa this presentation: receive 15 
it on thine heavenly table. Remem- 
ber, good and lover of man as thou 
art, both them that offer it and them 
for whom it is offered, and keep us 
without rebuke in the priestly minis- 20 
tration of thy divine mysteries. For 
holy and glorious is the most honour- 
able majesty of thy glory, of the 
Father and of the Son and of the 
Holy Ghost, now and ever and world 25 
without end. Amen. 


Then he covers {the oblation) saying 


THE LorpD IS KING AND HATH PUT 
ON GLORIOUS APPAREL 


and the rest of Psalm xcitt 30 


Glory be. Now and ever. 


Then he burns incense saying 


I offer incense before thee, o Christ, 
a spiritual fragrance: receive it for 
a sweetsmelling savour on to thine 35 
holy heavenly and immaterial place 
of offering: do thou in its stead send 
upon us the graces and gifts of thine 
Holy Spirit: for unto thee we offer 
glory with the Father and the Holy 40 
Ghost now and ever and world with- 
out end. Amen. 


E€ 2 


420 The Byzantine Rite 


O Christ who with thy blood 
hast made thy church brighter 
than the heavens and _ hast 
appointed within her after 
5 the pattern of heavenly hosts 
orders of apostles prophets 
and holy teachers: we, priests 
deacons readers and clergy 
assembled here, burn incense 
10 before thee as Zachariah did 
of old 
Accept from us our prayers 
which we offer with the incense, 
like the sacrifice of Abel, of 
15 Noah and of Abraham 


Through the intercession of 
thine heavenly hosts maintain 
ever firm the throne of 
the Armenians 
20 The Flymn of the church 
REJOICE GREATLY, 0 ZION, 
DAUGHTER Of light, holy mother- 
churchwith thy children: adorn 
and embellish thyself, o fair 
25 spouse and heavenlike sanc- 
tuary, for the anointed God, 
being of being, is ever sacri- 
ficed in thee unconsumed. in 
reconciliation of the Father 
3° and distributeth his own body 
and blood in expiation of us 
for the fulfilment of his dis- 
pensation 
May he grant forgiveness to 
35 the founder of this temple 
The holy church confesseth 
the pure virgin Mary mother 
of God, from whom hath been 


Then the curtain is drawn aside and 
the priest comes down censing into the 
midst of the church along with the 
deacons and censes the church and the 
people and then returning bows three 

times to the altar. 





The Liturgy of the Armenians 421 


given us the bread of immor- 

tality and the cup of rejoicing. 

Give ye him blessings in 
spiritual songs. 


{ ENARXIS) 5 
The protodeacon standing in the midst of the church proclaims 
Sir, give a blessing 
The priest aloud 
BLESSED BE THE KINGDOM of the Father and of the Son 
and of the Holy Ghost now and ever and world without ro 
end. Amen 
The clerks say the Shamamout according to the proper of the day 
{ On ordinary Sundays 
Onlybegotten Son and Word, God and immortal being, thou 
who didst endure to take flesh of the holy mother of God 15 
and evervirgin: thou unchangeable didst become man and 
wast crucified: o Christ our God, thou by death didst overcome . 
death, thou one of the holy Trinity, glorified with the Father 
and the Holy Ghost: save us} 


The deacon proclaims 20 
Again in peace let us beseech the Lord 
Receive save and have mercy 
Sir, give a blessing 
The priest 
Blessing and glory be to the Father and to the Son and to 2s 
the Holy Ghost now and ever and world without end: Amen 
Peace >& be to all 
The clerks 
And with thy spirit 
The deacon 30 
Let us worship God 
The clerks 
Before thee, o Lord 
The priest aloud 
Lord our God whose power is unsearchable and _ thy 35 
glory incomprehensible, whose mercy is unmeasurable and thy 


422 


The Byzantine Rite 


clemency boundless: look down according to thine abundant 

love towards mankind upon thy people and upon this holy 

temple and abundantly perform thy mercy and pity on us and 

on them that pray with us: for unto thee is fitting glory dominion 
s and honour now and ever and world without end. Amen 


Then the clerks sing the psalm and 
hymn appointed for the day 
af THE LorD IS KING AND HATH 
PUT ON GLORIOUS APPAREL 


10 Christ the king, consubstan- 
tial with the Father, who for 
us hast been made man of the 
holy virgin 

King of glory, o Christ, 

15 glory to thee 

Thou who by voluntary 
death hast slain death and by 
thine incorruptible resurrec- 
tion hast renewed the world 

20 King of glory, o Christ, 

glory to thee} 


25 


30 


While they sing the priest says privately 


Lord our God, SAVE THY 
PEOPLE AND BLESS THINE_IN- 
HERITANCE, guard the fulness 
of thy church, sanctify them 
that in LOVE come to greet 
THE BEAUTY OF THINE HOUSE: 
glorify us, o Lord, by thy 
divine power and forsake not — 
them that put their trust in 
thee: for thine is the power 
and the dominion and the glory 
world without end. Amen 


Peace be to all 


Thou that didst teach us 
all to pray thus in common 
and with one accord and didst 
promise to grant the requests 
of TWO OR THREE GATHERED 
TOGETHER IN thy NAME: fulfil 
now the petitions of thy ser- 
vants AS SHALL BE MOST EXPE- 
DIENT FOR THEM, granting us 
in this world the knowledge of 
thy truth and in the world to: 
come life everlasting : for thou, 
o God, art good and a lover of 
man and unto thee is fitting 
glory dominion and honour 
world without end. Amen 


2 One of the eight alternatives appointed for ordinary Sundays. 


The Liturgy of the Armenians 


Glory be to the Father and 
to the Son and to the Holy 
Ghost 

Now and ever and world 
without end. Amen 


{Thou who by thy lifegiving 
blood hast enlightened the holy 
church, we sing to thee with 
angels saying 

King of glory, o Christ, 
glory to thee} 


423 


Then while the clerks give glory they 
all bow before the sanctuary and the 
priest bowing to the holy table says pri- 
vately the prayer following 

Lord God who hast dis- 
posed in heaven the troops 
and armies of angels and arch- 
angels for the ministry of thy 
glory, cause that along with our 
entrance there be an entrance 
of holy angels ministering with 
us and with us glorifying thy 
goodness 


The deacon proclaims 


Sir, give a blessing 


The priest aloud 
For thine is the power and the dominion and the glory for 


ever. Amen. 


{MASS OF THE CATECHUMENS) 


(THE LITTLE ENTRANCE) 


Then they kiss the holy table and the deacon proclaims 


Proschimen 


Then one of the deacons takes up the holy Gospel {| from the altar and going round 
the altar offers the book to one of the people to kiss | 


The clerks sing the proper Trisagion 
of the feast 
Holy God 
holy and mighty 
holy and immortal 
who {didst rise from death } 
have mercy upon us 


Holy God 
holy and mighty 
holy and immortal 
who {didst rise from death} 
have mercy upon us 


The priest says privately 
Hoty God who DWELLEST IN THE 
HOLY PLACE and with the song of 
the trisagion the seraphim praise thee 
and the cherubim glorify and all the 


20 


heavenly hosts adore thee: thou who 30 


didst out of nothing bring all creatures 
into being, who didst make man AFTER 
thine Own IMAGE AND LIKENESS and 
didst adorn him with all thy graces 


and didst teach him to seek wisdom 35 


and good understanding and didst not 
pass over the sinner but didst ordain 
for him repentance unto salvation; 
thou hast vouchsafed unto us thine 


424 The Byzantine Rite 


Holy God 
holy and mighty 
holy and immortal 
who {didst rise from death} 
. have mercy upon us, 


Then the deacon proclaims 
20 Again in peace let us beseech 
the Lord 
The clerks 
Lord have mercy 


For the peace of the whole 

25 world and for the stability 

of the holy church let us 
beseech the Lord 


humble unworthy servants in this 
hour to STAND BEFORE THE GLORY of 
thine holy altar and to offer thee 
the worship and praise that is due. 
Receive. o Lord, out of the mouth of 
us sinners the hymn of the trisagion 
and keep us by thy goodness, forgive 
us all our trespasses voluntary and 
involuntary, sanctify our souls and 
minds and bodies and grant us To 
SERVE THEE IN HOLINESS ALL THE DAYS 





OF OUR LIFE: through the intercession 


of the holy mother of God and of all 
thy saints who since the world began 
have been wellpleasing unto thee: for 
holy art thou, o Lord our God, and 
unto thee is fitting glory dominion and 
honour now and ever and world with- 
out end. Amen. 


Meanwhile the priest with open arms 
says this prayer privately 

O Lord our God, accept the fervent 
supplications of thy servants: have 
mercy upon uS AFTER THY GREAT 
GOODNEss: send down thy compas- 
sion on us and on all this people 
that awaiteth the abundant mercy 
which is of thee 


For all the holy and orthodox bishops let us beseech the Lord 
For the long life of our patriarch lord WN and for the salvation 
30 of his soul let us beseech the Lord 
For the doctors priests deacons clerks and for every order of 
the church’s children let us beseech the Lord 
For religious kings and Godloving princes, their generals and 
their armies let us beseech the Lord 
35 For the souls of them that rest in death, who are fallen asleep 
in Christ in the true and orthodox faith let us beseech the 


Lord 


The clerks 


Lord remember and have mercy 


ee 1) 


The Liturgy of the Armenians 425 


Again in unity for our true and holy faith let us beseech the 


Lord - 
The clerks 


Lord have mercy 


Let us commit ourselves and one another unto the Lord the 5 


almighty God 
The clerks 


Let us, o Lord, be committed 
| unto thee 
HAVE MERCY UPON Us, 0 Lord our GoD, AFTER THY GREAT Io 
GOODNESS. Let us all say with one accord 
The clerks 

Lord have mercy 

Lord have mercy 

Lord have mercy 15 

The deacon proclaims 
Sir, give a blessing 
The priest aloud 

For albeit thou art God, thou art merciful and a lover of man, 
and unto thee is fitting glory dominion and honour now and 20 
ever and world without end. Amen. 


Then he kisses the altar and goes and sits on the steps. 


{THE LECTIONS) 
Then the clerks begin to sing the Saghmos Jashou appointed for the day 


{TuHou, 0 GoD, ART PRAISED IN SION 25 
AND UNTO THEE SHALL THE VOW BE PERFORMED IN JERUSALEM}. 


Then the Prophet ts read 


{HEAR, 0 HEAVENS... . YOUR HANDS ARE FULL OF BLOOD 
Isa. t 2-15}, 
Then the clerks sing the Mesedi 30 
Kteord {HOLY IS THY TEMPLE WONDERFUL IN RIGHTEOUSNESS 

Phokh THOU, 0 GoD, ART PRAISED IN SION 
AND UNTO THEE SHALL THE VOW BE PERFORMED IN JERUSALEM}. 


Then the Apostle is read 


{ LET NOT SIN THEREFORE REIGN .... ETERNAL LIFE THROUGH 35 
Jesus Curist ouR Lorp Rom. vi 12-23}. 


Io 


20 


25 


30 and earth, of things visible and invisible. 
Jesus Christ, the Son of God begotten of God the Father, only- — 


426 


{AT THAT TIME JESUS WENT ON THE SABBATHDAY . 
OF THE SABBATHDAY S. Matt. xii 1-8} 


The Byzantine Rite 


The clerks sing the Alelou Jashou 
Alleluia Alleluia 


{LorD THOU HAST BECOME GRACIOUS UNTO THY LAND 
THOU HAST TURNED AWAY THE CAPTIVITY OF JACOB}. 


The deacon proclaims 
Orthi 
The priest 
Peace & be to all 
The clerks 
And with thy spirit 
A deacon 
Hearken with fear 
The deacon 
The holy Gospel according to { Matthew} 
The clerks 
Glory be to thee, o Lord our God 
The deacon 
Proschimen 
The clerks 
God speaks 


Then the deacon reads the holy Gospel 


and at the end of it the clerks say 
Glory be to thee, o Lord our God. 


{MASS OF THE FAITHFUL) 


{<THE CREED) 


Aud after this the deacon says the Nicene creed in full 


. EVER 


We believe in one God the Father almighty, maker of heaven 


And in one Lord 





COCO ee 





SS Se aT eo. 


begotten, that is, of the essence of the Father: God of God, 
Light of Light, very God of very God, an offspring and not — 
a thing made: of the very nature of the Father: by whom all — 


The Liturgy of the Armenians 427 


things were made in heaven and upon earth, both visible and 
invisible: who for us men and for our salvation came down 
from heaven and was incarnate, was made man, was born 
perfectly of the holy virgin Mary by the Holy Ghost, by whom 
he took body soul and mind and everything that is in man, truly 
and not in semblance: who having suffered, been crucified and 
buried and rising again the third day, ascending into heaven 
in the same body, sat down at the right hand of the Father: 
he shall come again in the same body and in the glory of the 
Father to judge the quick and the dead: whose kingdom shall 
have no end. We also believe in the Holy Ghost uncreated 
and perfect who spake in the law and in the prophets and 
in the gospels, who came down upon the Jordan, preached 
4the apostle? and dwelt in the saints. We also believe in 
one only universal and apostolic church: in one baptism, 
in repentance?, in propitiation and forgiveness of sins: in the 
resurrection of the dead, in the everlasting judgment of souls 
and bodies, in the kingdom of heaven and in the life ever- 
lasting 

But those who say there was when the Son was not, or that 
there was when there was no Holy Ghost, or that they came 
into being out of nothing, or who say that the Son of God 
or the Holy Ghost be of a different essence and that they be 
changeable or alterable, such doth the catholic and apostolic 
holy church anathematize 


The deacon procaims 
Sir, give a blessing 


The priest says after S. Gregory the Illuminator 


But we will glorify him who was before all worlds by adoring 
the holy Trinity and the one godhead of the Father and of the 
Son and of the Holy Ghost now and ever and world without 
end. Amen. 


® So printed editions and some mss, Other mss. and Nerses iii (cent. vii) have 
‘jn the apostles.’ Nerses of Lampron (cent. xii) implies both forms. See 
Catergian De fidei symbolo quo Arment utuntur Viennae 1893, p. 15. 

> On ‘baptism of repentance’ as probably the original reading see Catergian 
0. c. p. 16. 


5 


_ 


° 


~ 
on 


i) 


ie) 


20 


428 


The Byzantine Rite 


<THE PRAYERS) 


The deacon proclaims 
Again in peace let us beseech 


the Lord 
The clerks 


Lord have mercy 

Again in faith let us beseech 
and request of the Lord 
God and of our Saviour 
Jesus Christ at this hour 

of worship and of prayer, 


that he will make us 
WORTHY OF ACCEPTATION, 
that the Lord _ will 


hearken to the voice of 
our supplications, that he 
will receive the requests 
of our hearts, forgive our 
trespasses and have mercy 
upon us. 


While they sing the priest says this 
prayer privately 

O our Lord and Saviour 
Jesus Christ who art great in 
mercy and abundant in gifts of 
thy bounty: thou who at this” 
hour of thine own will didst 
endure the sufferings of the 
cross and of death on account 
of our sins and didst abun- 
dantly grant the gifts of thine 
Holy Spirit on the blessed 
apostles : make us also, o Lord, 
we beseech thee, partakers of 
thy divine gifts, of the for- 
giveness of our sins and of 
receiving the Holy Ghost 


May our prayers and requests at all times enter 


into the presence of his great majesty and may he grant 
us united in one faith to labour in good works in 


righteousness 


That he will bestow on us his grace of mercy 


25 May the almighty Lord save and have mercy 


30 


The clerks 
Save us, o Lord 


That we may pass in peace this hour of the sacrifice and the 
day now before us let us ask of the Lord 


The clerks 
Grant it, o Lord 


The angel of peace to guard our souls let us ask of the Lord 


The expiation and forgiveness of our sins let us ask of the 


Lord 


35 The great and powerful strength of the holy cross for the help 
of our persons let us ask of the Lord 


bt Tha! 


The Liturgy of the Armenians 429 


Again in unity for our true and holy faith let us beseech the 


Lord nm 
The clerks 


Lord have mercy 


Let us commit ourselves and one another unto the Lord the 5 


almighty God 
The clerks 


Let us, o Lord, be committed 
unto thee 
HAVE MERCY UPON Us, 0 Lord our Gop, AFTER THY GREAT 10 
GOODNESS. Let us all say with one accord 
The clerks 
Lord have mercy 
Lord have mercy 
Lord have mercy 15 


The deacon proclaims 
Sir, give a blessing 
The priest aloud 
That so we be accounted worthy to praise and glorify thee 
with the Father and the Holy Ghost now and ever world 20 
without end. Amen. 


{THE INCLINATION) 


The priest 
Peace > be to all 
The clerks 25 
And with thy spirit 
The deacon 
Let us worship God 


The clerks 
Before thee, o Lord — 30 
The priest aloud 3 
With thy peace, o Christ our Saviour, WHICH PASSETH ALL 
UNDERSTANDING and words, defend us and keep us fearless 
from all evil, enrol us among thy TRUE WORSHIPPERS who 
WORSHIP thee IN SPIRIT AND IN TRUTH: for unto the allholy 35 


430 


Trinity is fitting glory dominion and honour now and ever 


and world without end 


Blessed be our Lord Jesus Christ. 


The Byzantine Rite 


Amen 


The deacon proclaims 


5 Sir, give a blessing 


The priest makes the sign of the cross over the people saying aloud 
The Lord God bless >& you all 
The clerks 
Amen. 


10 (THE GREAT ENTRANCE) 
The priest takes off his saghavart: if — 


The deacon 
Let none of the catechumens, 
none of little faith, none 
of the penitents nor of the 
15 unclean draw nigh to this 
_ divine mystery. 


The clerks 
The body of the Lord and the 
blood of the Saviour are set 
20 forth: the heavenly hosts sing 
unseen and say with unceasing 
voice 
Hoty HOLY HOLY LorRD oF 
HOSTS 


25 The deacon 
Sing unto our Lord God, ye 
clerks, spiritual songs with 
sweet voice 
Then the clerks shall sing the Hagiology 
30° according to the proper of the day 
{ For Palm Sunday, Pentecost, the 


Church and the feast of the Angels and 
Sor other sundays 


With the angelic order, o God, 
35 thou hast filled thine holy 
church. THOUSAND THOUSAND 
archangels STAND BEFORE THEE 


a bishop he takes off his emitphoron as 
well: and then he bows before the holy 
table and prays in secret 


None of us that are bound by 
FLESHLY passions and Lusts is worthy 
to approach thy table or to serve thy 
kingly glory: for to minister to thee 
is a great thing and a fearful even for 
the heavenly hosts themselves. Yet 
through thy measureless goodness 
thou, infinite Word of the Father, 
wast made man and didst appear as 
our highpriest, and as lord of all 
didst commit unto us the priesthood 
for this ministry and unbloody immo- 
lation, for that thou art the Lord our 
God who rulest over things in heaven 
and things on earth, who sittest on 
the cherubic throne, o lord of seraphim 
and KING OF IsRAEL, who alone art 
HOLY and DWELLEST IN THE HOLY 
PLACE. I beseech thee who alone 
art good and ready to hear, look upon 
me thy sinful and unprofitable servant 
and cleanse my soul and my mind 
from all filthiness of the evil one and 
by the power of thine Holy Spirit 
enable me, that have been clothed 
with the grace of the priesthood, to 
stand at this holy table and to sacri- 
fice thine immaculate body and thy 





The Liturgy of the Armenians 431 


AND TEN THOUSAND TIMES TEN Precious blood. I entreat thee with 
THOUSAND angels MINISTER neck bowed down, turn not thy face 

= away from me and reject me not from 
unTo thee, o Lord: yet thou d ? 


: among thy servants, but vouchsafe that 
art wellpleased to accept praise these gifts be offered unto thee by me 


from men in mystic song a sinner and unworthy servant: for 
Hoty HoLy HOLY LorpD oF thou art he that offereth and is offered, 
that receiveth and giveth, o Christ our 
HOSTS} 
God, and to thee we offer glory with 
thine eternal Father and thine allholy 10 
and good Spirit now and ever and 
world without end. Amen 


on 


Meanwhile the gifts are removed [by a deacon) to the table 


[In some churches and on some days the following is done. When the hagiology 
is finished as they come burning incense to the holy mystery the deacon proclaims 15 
IN THEM. HATH HE SET A TABERNACLE FOR THE SUN WHICH 
COMETH FORTH AS A BRIDEGROOM OUT OF HIS CHAMBER 
The clerks 
AND REJOICETH AS A GIANT TO RUN HIS COURSE 
The deacon 
We who the cherubim 
The clerks 
mystically figure forth 


20 


then coming towards the east the 
deacon says 25 
CasT UP AN HIGHWAY FOR 
HIM THAT RIDETH UPON THE 
HEAVEN OF HEAVENS TOWARDS 


and sing the thriceholy hymn Gea ae 30 


to the lifegiving Trinity 
then coming towards the south the 
deacon says 
GoD SHALL COME FROM THE 
SOUTH AND THE HOLY ONE 35 


FROM MOUNT PaARAN 
lay we aside all worldly cares 
then coming to the steps of the altar 
the bearer of the holy mystery says at- 
tentively 40 
LirtT UP YOUR HEADS, O YE 


432 The Byzantine Rite 


GATES, AND BE YE LIFT UP, YE 


EVERLASTING DOORS, AND THE 
KING OF GLORY SHALL COME IN 


The celebrant censes and says 
5 WHo IS THE KING OF GLORY? 
THE LorD STRONG AND MIGHTY, 
EVEN THE LORD MIGHTY IN 


BATTLE 
that we may receive 
10 the king of all ee 
LIFT UP YOUR HEADS, O YE 
GATES: YEA LIFT THEM UP, YE 
EVERLASTING DOORS, AND THE 
15 KING OF GLORY SHALL COME IN 


The priest 
WHo Is THE KING OF GLORY? 
Tue Lorp oF HOSTS 
and solemnly represent 


20 the order of the angels 
The deacon 


THIS IS THE KING OF GLORY 
Then the celebrant receives the gifts from the hands of the deacons and with 
them makes the sign of the cross towards the people saying 
BLESSED IS HE THAT COMETH IN THE NAME OF THE LorD 
The clerks 
Alleluia]. 


And the priest burns incense. 


dS 
on 


And he washes his hands saying 
30 | WILL WASH MY HANDS IN INNOCENCY, 0 LorD, AND SO WILL 
I GO TO THINE ALTAR. 


The deacon A prayer of Athanasius 
Again in peace let us beseech Lord God of hosts and maker 
the Lord of all beings, who didst bring 
35 The clerks all things into existence out 


Lord have mercy of nothing, who also in love 
Again in faith and purity let us towards mankind didst honour 








i 
| 
‘ 


The Liturgy of the Armenians 433 


stand in prayer with awe 
before the holy table of 
God: not with scruple or 
offence, not with guile or 
fraud, not with wiles or 
deceit, not with doubt and 


not with little faith: but . 


with a right conversation, 
a pure mind, a single 
heart, a perfect faith, being 
filled with love, full and 
overflowing with all good 
works let us stand in 
prayer before the holy 
table of God and find 
the grace of mercy in 
the day of his appearing 
and at the second coming 
of our Lord and Saviour 
Jesus Christ. May he save 
and have mercy 
The clerks 
Save, o Lord, and have 
mercy 


our earthly nature by raising 
us to the estate of ministers 
of so awful and inexplicable 
a mystery: thou, o Lord to 
whom we offer this sacrifice, 
accept from us this presenta- 
tion and consummate it into 
the mystery of the body and 
blood of thine onlybegotten 
and grant this bread and cup 
for a remedy of forgiveness of 
sins to us that taste of it 


The deacon proclainis 
Sir, give a blessing 


The priest aloud 


Through the grace and love towards mankind of our Lord and 
Saviour Jesus Christ with whom unto thee, o Father, and to 
the Holy Ghost is fitting glory dominion and honour now and 30 
ever and world without end. Amen. 


{THE KISS OF PEACE) 
The priest 
Peace be > with you all 
The clerks 
And with thy spirit 
Ff 


5 


10 


20 


35 


434 The Byzantine Rite 
The deacon 
Let us worship God 
The clerks 
Before thee, o Lord 
5 The deacon 


GREET YE ONE ANOTHER WITH AN HOLY Kiss and those among 
you that are not able to partake of this divine mystery 
go without the doors and pray 

; The clerks 
10 Christ hath been manifested amongst us: God, which is, hath 
seated himself here: the peace hath been proclaimed, this holy 
greeting hath been enjoined: the church hath become one soul, 
_ the kiss hath been given to be a BOND OF PERFECTNESS: enmity 
_ hath been removed and love been spread abroad 
15 Now, o ye ministers, raise your voice and bless with one 
accord the united godhead unto whom seraphim sing 
the hallowing song 
Meanwhile they kiss the holy table and one another 


On festivals some add this 
20 The deacon 
Ye who with faith stand before the holy royal table, see the 
king Christ sitting and surrounded with the heavenly 


hosts 
The clerks 


25 We lift our eyes upwards and implore on this wise saying 
Remember not our sins but in thy compassion expiate them 
With the angels we bless thee 
and with thy saints, o Lord, we give thee glory. 


<ANAPHORA) 
The deacon 
Stand we with awe, stand we with fear, stand we well 
and look upwards with good heed 
The clerks 
To thee, o God 
The deacon 
Christ the Lamb of God is offered in sacrifice 


30 


35 


eae 


+, es: 


The Liturgy of the Armenians 435 


The clerks 
Mercy and peace and a sacrifice of praise 


(THE THANKSGIVING) 
The deacon 
Sir, give a blessing ) 5 
The priest 
The grace, the love and the divine sanctifying power of the 
Father and the Son and the Holy Ghost be with you »% and 


with all 
The clerks 10 


Amen and with thy spirit 
The deacon 
The doors, the doors 
With all wisdom and caution 


Lift up your minds with divine fear 15 
The clerks 
We lift them up unto thee, o Lord almighty 
The deacon 
And give thanks unto the Lord with the whole heart 
The clerks 20 


It is MEET and right 


On festivals in some places the deacon adds 
And we give thee thanks, o Christ, for the true salvation 
always and everywhere, through which the hosts praise 
thy marvellous {Resurrection}, the seraphim tremble 25 
and the cherubim shudder and the supreme powers 
in heaven make a choir and shout with sweet voice 
and say 
While they sing the priest says privately with clasped hands the prayer following 
It is very meet and right with earnest diligence always to 30 
adore and glorify thee, Father almighty, who by thine immaterial 
and fellowcreator Word didst remove the hindrance of the 
curse: who having made the church his own people reckoned 
all those who believe in thee his property and was pleased to 
dwell among us in a material nature taken by dispensation 35 
from the virgin and as a divine architect framed a new work, 
| F f 2 


436 The Byzantine Kite 


making earth into heaven: for that he before whom even the 

legions of watchers endured not to stand, awestruck at the 

dazzling and UNAPPROACHABLE LIGHT of the godhead, even he 

became man for our salvation and granted to us to join the 
5 spiritual choirs of the inhabiters of heaven 


The deacon proclaims 
Sir, give a blessing 
The priest aloud 
and with seraphim and cherubim to frame songs in hallowing 
to concert and with boldness to shout and cry aloud with them 


and say 
The clerks 


Hoty Hoty HOLY Lorp Gop oF HosTs 
heaven and EARTH are FULL OF thy GLORY 


15 Blessing in the highest 


BLESSED art thou THAT didst come and COMEST 
IN THE NAME OF THE LORD 


HosANNA IN THE HIGHEST 


While they sing the priest says privately with his arms extended 
2o Hoy HoLy HoLy art thou truly and allholy: and who is 
he that will presume to compass in words thine infinite out- 
flowings of lovingkindness towards us? Thou who from of 
old in divers manners didst take care of and comfort man fallen 
in sin, by prophets, by giving the law, by priesthood and the 
25 typical offering of kine, but in these last days, having torn up 
utterly the sentence of condemnation touching all our debts, 
didst give us thine onlybegotten Son, both debtor and debt, 
immolation and anointed, lamb and bread of heaven, highpriest 
and sacrifice: for he it is that distributeth and himself that 
30 is distributed in the midst of us without ever being con- 
sumed. For having been made man truly and not in sem- 
blance and becoming incarnate by union without confusion 
from the mother of God and holy virgin Mary, he journeyed 
through life with all the passions of our human life with- 
35 out sin and of his free will came to the cross whereby he 
gave life to the world and wrought salvation for us. Then 
TAKING THE BREAD in his holy divine immortal immaculate 





q 


se dita tin aime th tie) i i Oi i a ee 


The Liturgy of the Armenians 437 


and creative hands he BLESSED, GAVE THANKS, BRAKE IT AND 
GAVE IT TO his chosen and holy piscip_es sitting at meat with 


him SAYING 
The deacon 


Sir, give a blessing 5 
The priest aloud 
TAKE EAT: THIS IS MY BODY WHICH Is distributed ror you and 
for many for the expiation and remission of sins 
The clerks 
Amen 10 
The priest privately 
LIKEWISE TAKING THE CUP he blessed, GAVE THANKS, drank 
and GAVE to his chosen and holy disciples sitting at meat with 


him SAYING 
The deacon 15 


Sir, give a blessing 
The priest aloud 
DRINK YE ALL OF THIS: THIS IS MY BLOOD OF THE NEW 
TESTAMENT WHICH IS SHED FOR YOU AND FOR MANY FOR THE 
expiation and REMISSION OF SINS 20 
The clerks 
Amen 


Heavenly Father who didst give thy Son unto death for our 
sakes as debtor of our debts, we beseech thee through the 
shedding of his blood, have mercy on thy rational flock 25 
The priest privately 
And thy good onlybegotten Son delivered us the command- 
ment always to DO THIS IN REMEMBRANCE OF him, and having 
descended into the nether abode of death in the body which 
he took of our nature and having broken asunder with might 30 
the bolts of hell, made thee known unto us THE ONLY TRUE 
Gop, God of quick and dead. 


<THE INVOCATION) 
And he takes the gifts in his hands and says privately 


We therefore, o Lord, presenting unto thee according to 35 
this commandment this saving mystery of the body and blood 
of thine onlybegotten, do remember the saving sufferings he 


438 The Byzantine Rite 


endured for us, his lifegiving crucifixion, his burial of three 
days, his blessed resurrection, his divine ascension and his 
session at thy righthand, o Father, and we confess and bless 
his fearful and glorious second coming 
5 The deacon 
Sir, give a blessing 
The priest then raising the gifts a little offers them unto the Father, and 
then he places them on the holy table saying aoud 
And we offer unto thee thine own of thine own in all and 
10 for all 
The clerks 
In all things: thou art blessed, o Lord 
We bless thee, we praise thee, we give thanks to thee 
and we beseech thee, o Lord our God 
15 While they sing the priest says privately with open arms 


We do indeed praise thee and give thanks unto thee, o Lord 


our God, continually, who passing over our unworthiness hast 
made us ministers of this fearful and unspeakable mystery, not 
for any good works of ours, whereof we are wholly bereft and 
20 always find ourselves utterly destitute: but ever trusting in 
thine overflowing indulgence we presume to approach the 
ministry of the body and blood of thine onlybegotten our Lord 
and Saviour Jesus Christ, unto whom is fitting glory dominion 
and honour now and ever and world without end. Amen 
25 The deacon proclaims 
Sir, give a blessing 
The priest aloud 
Peace be with you all 


The clerks 

30 And with thy spirit 
The deacon 

Let us worship God 
The clerks 


Before thee, o Lord 
35 on of God, sacrificed for our reconciliation to the Father, 
thou art being distributed among us for bread of life: through 
the shedding of thine holy blood, we beseech thee have mercy 
on the flock saved by thy blood 








© ti 8 eel Be 


The Liturgy of the Armenians 439 


While they sing the priest humbling himself bows to the holy table and says 
~ privatety 
We adore and we beseech and ask thee, 0 good God, send 
upon us and upon these gifts here set forth thy coeternal and 
consubstantial Holy Spirit 5 
then the deacon standing close to the priest with great fear and reverence 


says softly at every blessing 
Amen. Sir, give a blessing 


and the priest signs the gifts with the sign of the cross saying in a low voice 
by whom blessing this bread >] thou wilt make it truly the body 10 
of our Lord and Saviour Jesus Christ thrice repeated, and blessing 
this cup > thou wilt make it really the blood of our Lord and 
Saviour Jesus Christ thrice repeated: by whom blessing this bread 
and this wine > thou wilt make them truly the body and blood 
of our Lord and Saviour Jesus Christ, changing them by thine 15 
Holy Spirit thrice repeated 
The deacon proclaims 
Sir, give a blessing 
The priest aloud 
So that this be to us all who draw nigh to it for release from 20 
condemnation and for the expiation and remission of sins 
The clerks 
Spirit of God who coming down from heaven dost operate 
by our hands the mystery of him who shares thy glory, we 
beseech thee through the shedding of his blood grant rest to 25 
the souls of our departed. 


{THE INTERCESSION) 


Henceforth the priest does not raise his hands spread over the gifts but holds 
them low and keeping his eyes on them he prays thus privately 


Through this grant love stability and longed-for peace to the 30 
whole world, to the holy church and to all orthodox bishops, 
to priests, deacons, kings of the earth and princes, to peoples, 
to travellers, to seafarers, to prisoners, to those in danger, 
to those that labour and to them that are at war among 
barbarians Bias: 

Through this grant also mild weather and to the fields fruit- 
fulness and to those afflicted with divers diseases a speedy 
return to health 


440 The Byzantine Rite 


Through this give rest to all those who aforetime have fallen 
asleep in Christ, to our forefathers, to the patriarchs prophets 
apostles martyrs bishops presbyters deacons and the whole 
clergy of thine holy church and to all laity, men and women, 

5 who have died in the faith 


The deacon proclaims 


Sir, give a blessing 


The priest aloud 
With whom we also beseech thee, good God, to visit us 


10 The clerks 
Remember, o Lord, and have mercy « 


The priest 
We beseech thee that in this holy sacrifice remembrance be 
made of the mother of God the holy virgin Mary, and of John 
15 the baptist, of the protomartyr Stephen and of all the saints 


The clerks 
Remember, o Lord, and have mercy 


Then the deacons go to the right side The priest privately 
of the table and proclaim with clasped Remember, o Lord, and 
te eines have mercy and bless thine 
We beseech thee that in this holy catholic and apostolic 
holy sacrifice remembrance church which thou didst save 
be made of the holy apostles with the precious blood of 
prophets doctors martyrs thine onlybegotten and didst 
25 and all holy patriarchs, deliver by his holy cross: 


apostolic bishops, presby- grant her unshaken peace 
ters, orthodox deacons and Remember, o Lord, and 


of all saints have mercy and bless all or- 


thodox bishops who RIGHTLY 
DIVIDE THE WORD OF TRUTH 
among us 


The clerks 
30 Remember, o Lord, 
and have mercy 
(On feasts of our Lord 
We adore the blessed praised 
glorious admirable and 


3s divine {Resurrection} of 
Christ 





The Liturgy of the Armentans 


The clerks 
Glory be to thy {Re- 
surrection}, 0 Lord 
On Saints’ days 
We beseech that in this holy 
sacrifice remembrance be 
made of the holy prophet 


or patriarch or apostle or 


martyr MV dear to God, 
whose commemoration we 
have made today 
The clerks 
Remember, o Lord, 
and have mercy) 


We beseech that in this holy 
sacrifice remembrance be 
made of our leaders and our 
first holy illuminators, the 
apostles Thaddaeus and 
Bartholomew, and Gregory 
the illuminator 


Aristaces Gregory of 


Verthanes Narec 
Hysic Nerses_ Cla- 
Gregoris yetsi 
Nerses John Orot- 
Sahac netsi 
Daniel Gregory and 
Khat Moses Tathe- 
Mesrob the vatsi 
doctor 


and of all the pastors and 
chief pastors of Armenia 
We beseech that in this holy 
sacrifice remembrance be 
made of the holy anchorets 
and God-instructed monks 
Paulus _ Antony 


441 


15 


20 


30 


442 The Byzantine Rite 


Polus Evagrius 
Macarius Barstimas 
Onuphrius John 
Mark the Simeon 


5 abbat Oski and his 
Serapion companions 
Nilus Sukias and his 
Arsenius companions 


and of all the holy fathers 
10 and of their disciples in the 
whole world 
We beseech that in this holy 
sacrifice remembrance be 
made of the christian kings 
15 Abgar Constantine  Tiri- 
dates Theodosius and of all 
holy and pious kings and 
Godloving princes 
We beseech that in this holy 





' 20 sacrifice remembrance’ be 


made of all the faithful in 

general, men and women, | 
old men and children and 

of all of every age who are 

25 fallen asleep in Christ in 

faith and holiness | 

The deacon proclaims | 

Sir, give a blessing . 


The priest aloud 
30 And especially grant us our archbishop the venerable 
patriarch of all Armenians, reverend J, for length of days in 
sound doctrine 


Then the deacons go to the left side While they sing the priest says this 
of the table and proclaim prayer privately 
35 We offer thee, o Lord our God, Remember, 0 Lord, and have — 
thanks and glory for this mercy and bless thy people 
holy and immortal sacrifice here present and, us that offer 
. 
j 


The Liturgy of the Armenians 


which is on this holy table, 
that thou grant it to us for 
holiness of life 

Through this grant love sta- 
bility and longed-for peace 
to the whole world, to the 
holy church and to all or- 
thodox bishops, especially to 
our archbishop the venerable 
patriarch of all Armenians, 
reverend JV, and to the priest 
who offers this sacrifice 

Let it be for the strength and 
victory of christian kings and 
of pious princes 


Let us also beseech and entreat 


for the souls of those who 
are at rest and especially 
for our departed prelates, for 
the founders of this holy 
church and for all those 
who rest under the shadow 
thereof, for the deliverance 
of those our brethren who 
are taken captive and for 
grace upon the congregation 
here present and for the rest 
of those who have died in 
Christ in faith and holiness: 
let remembrance of them be 
made in this sacrifice 


The clerks 
In all and for all. 


443 


this sacrifice and grant unto 
them what is necessary and 
profitable 

Remember, o Lord, and have 
mercy and bless the pilgrims 5 
and them that bring forth fruit 
unto thine holy church: also 
them that remember the poor 
with alms and render them 
their dues according to thy to 
wonted bounty, an hundred- 
fold here and in the world to 
come 

Remember, o Lord, and have 
mercy and have pity on the ts 
souls of the departed: give 
them rest and light and rank 
them among thy saints in thy 
kingdom of heaven and make 
them worthy of thy mercy. 20 
Remember also, o Lord, the 
soul of thy servant WV and 
have mercy on him after thy 
great goodness and give him 
by thy visitation rest in the 25 
light of thy countenance and if 
he be living save him from all 
snares of soul and body 

Remember also, Lord, them 
that have bidden us remember 30 
in our prayers any that are 
alive or departed: direct the 
purpose of their prayers and 
ours to what is right and 


‘“ACCOMPANIETH SALVATION and 35 


reward them all with thine 
imperishable and blessed good 
things 


444 


Sn 


The Byzantine Rite 


And having cleansed our 
thoughts, make us temples fit 


to receive the body and blood ~ 


of thine onlybegotten Son our 


Lord and Saviour Jesus Christ, — 


with whom to thee, o Father 
almighty, with thy lifegiving 
and liberating Holy Spirit is 


fitting glory dominion and — 


honour now and ever and 
world without end. Amen. 


{<THE BLESSING) 


The deacon proclaims 
Sir, give a blessing 


15 The priest making the stgu of the cross on the people says aloud 
And the mercy OF OUR GREAT GoD AND SAviouR JESUS CHRIST 
be with >] you all 
The clerks : 
Amen and with thy spirit. 


20 <THE LORD’S PRAYER) 


The deacon 
Again in peace let us beseech 
the Lord 
The clerks 
25 Lord have mercy 


With all the saints whom 
we have commemorated es: 
pecially let us beseech the 
Lord 

20 For the holy and divine sacri- 
fice which is now on this 
holy table let us beseech 
the Lord 

That the Lord our God who 

35 hath accepted it on his holy 


While the deacon makes this pro- 
clamation the priest says this prayer 
privately 

O Gop oF TRUTH and Father 
of mercies, we thank thee for 
that thou hast been pleased 
to exalt our defaulting nature 
above the blessed patriarchs: 
because thou wast called their 
God, but in pity for us thou 
hast been pleased to be called 
Father. Now, Lord, we _ be- 
seech thee grant to shine and 
flourish more and more this 
new and venerable name in 
the midst of thine holy church 





The Liturgy of the Armenians 


heavenly and _ immaterial 
place of offering send down 
on us in recompense thereof 
the grace and gifts of his 
Holy Spirit let us beseech 
the Lord 

Receive save and have mercy 
and keep us, o Lord, by thy 


grace The clerks 
Save us, o Lord 
by thy grace 


Making mention of the allholy 
mother of God the ever- 
virgin Mary with all the 
saints let us beseech the 


Lord The clerks 
Remember, o Lord 
and have mercy 


Again in unity for our true 
and holy faith let us beseech 


the Lord 
The clerks 


Lord have mercy 


Let us commit ourselves and 
one another unto the Lord 
the almighty God 

The clerks 
Let us, o Lord, be 
committed unto thee 


Have mercy upon us, o Lord 
our God, after thy great 
goodness. Let us all say 
with one accord 

The clerks 
Lord have mercy 
three times 


The deacon proclaims 
Sir, give a blessing 


445 


10 


29 


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 FORGIVE THEM THAT 
TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION BUT 
10 DELIVER US FROM EVIL 
While they sing the priest prays in silence 
LorD OF LoRDs, GOD OF GODS, KING ETERNAL, creator of all 
things created, FATHER OF OUR Lorp JESUS CHRIST, LEAD US 
NOT INTO TEMPTATION BUT DELIVER US FROM EVIL and save us 


15 from temptation 
The deacon proclaims 


Sir, give a blessing 
The priest 
FoR THINE IS THE KINGDOM, THE POWER AND THE GLORY FOR 
20 EVER. AMEN. 


{THE INCLINATION > 
The priest 
Peace *& be to all 
The clerks 
25 And with thy spirit 
The deacon 
Let us worship God 
The clerks 
Before thee, o Lord 
30 ©The priest then bows his head and all the people bow down while the priest 
prays privately 
Holy Ghost which SF the rounratn or Lire and the spring 
of mercy, have mercy on this people which bowed down 
adoreth thy godhead: keep them entire and stamp upon 
35 their hearts the posture of their bodies for the inheritance 
and possession of good things to come 


The Liturgy of the Armenians 447 


The deacon proclaims 
Sir, give a blessing 
The priest 


Through Jesus Christ our Lord with whom to thee, o Holy 


Ghost, and the Father almighty glory dominion and honour 5 


is fitting now and ever and world without end. Amen. 


(THE ELEVATION) 
Then the priest takes the holy bread in his hand while the deacon proclaims 
Proschiimen 


and the priest elevating it in the sight of the whole congregation says aloud 
Unto the holiness of the holies 


The clerks in a loud voice 
One holy, onE Lorp Jesus CurRIst 
TO THE GLORY OF Gop THE FaTHER. Amen 
a The deacon 
Sir, give a blessing 
The priest 
Blessed be the holy Father, true God 
The clerks 
Amen 
The deacon 
Sir, give a blessing 
The priest 
Blessed be the holy Son, true God 
The clerks 
Amen 
The deacon 
Sir, give a blessing 
The priest 
Blessed be the Holy Ghost, true God 
The clerks 
Amen 


The deacon 
Sir, give a blessing 


10 


20 


45 


3° 


448 


The priest 
Blessing and glory be to the Father and to the Son and to 
the Holy Ghost now and ever and world without end. Amen 


The clerks 
- oe , Amen 
The Father is holy 
the Son is holy 
the Holy Ghost is holy 


Blessing be to the Father and 
io to the Son and to the Holy 
ever and 


Ghost now and 
world without end Amen. 


30 


The Byzantine Rite 


And while they sing the priest bows 
himself and says this prayer 
privately 

Look upon us, o our Lord 
Jesus Christ, FROM HEAVEN 
THINE holy DWELLINGPLACE and 


from the throne of the glory © 


of thy kingdom: come and 
purify and quicken us, o thou 
who sittest with the Father 


and art here sacrificed : vouch- 


safe to give us of thine imma- 
culate body and of thy precious 
blood, and by our hands to this 
whole people 
Having said this he worships and 
kisses the holy table, and taking the holy 
body he dips it whole into the precious 
blood and says 

Lord our God, who hast 
called us christians after the 
name of thine onlybegotten Son 
and hast granted us the remis- 
sion of sins by the baptism 
of the spiritual font and hast 
vouchsafed us to communicate 
in the holy body and blood of 
thine onlybegotten: we now 
beseech thee, o Lord, account 
us worthy to receive this holy 


mystery for the remission of 


our sins and with thanks to 
glorify thee with the Son and 
the Holy Ghost now and ever 
and world without end. Amen 






ee ee ae 


The Liturgy of the Armenians 


449 


The deacon proclaims 
Sir, give a blessing 


Then the priest elevates tt in the sight of the congregation and says 
Let us taste in holiness of the holy holy and precious body 
and blood of our Lord and Saviour Jesus Christ who having 5 
come down from heaven is being distributed among us 
This is life *hope resurrection® expiation and forgiveness 


of sins 


Sing psalms unto the Lord our God, sing psalms unto our 
immortal king of heaven, who sitteth in the chariot of the ro 


cherubim. 


{FRACTION COMMIXTURE AND COMMUNION > 


[The curtain is drawn to| 


The deacon proclaims 
Sing psalms to our Lord 
God, ye clerks, and spiritual 
songs with sweet voice: 
for unto him are fitting 
PSALMS AND HYMNS alleluias 
AND SPIRITUAL SONGS 
Ye ministers, sing psalms with 
spiritual songs and bless the 
Lord who is in heaven 
The clerks sing 
Christ is sacrificed and dis- 
tributed among us 
Alleluia 
He gives us his body for food 
and he sprinkles his holy 
blood upon us 


Alleluia 
Draw nigh unto the Lord 
and take of his light 
Alleluia 


The priest takes the body in his hand 

and he kisses it with tears, saying 15 
privately 

What blessing and what thanks- 
givings shall we render unto thee 
for this bread and for this cup? But, 
o Jesus, we bless thee alone with 20 
the Father and the allholy Spirit now 
and ever world without end. Amen 

he adds this also 

I confess and believe that THoU ART 
CHRIST THE SON oF Gop, who didst 25 
TAKE AWAY THE SIN OF THE WORLD 


then breaking it he puts it into the 
chalice of the blood saying 


The fulness of the Holy Ghost. 


Then taking one piece of the bread in 30 
his hand he says privately with tears 
and thanksgiving to the Father and to 

the Son 

Holy Father who hast called us by 
the name of thine onlybegotten and 35 
hast enlightened us through the bap- 
tism of the spiritual font, vouchsafe 


a Older reading ‘ hope of resurrection.’ 


Ge 


15 


20 


25 


30 


w 
ua 


40 


450 


O TASTE AND SEE HOW GRA- 
clouS THE LorD Is 
Alleluia 
THE 
HEAVEN 
Alleluia 
PRAISE HIM IN THE HEIGHT 

Alleluia 
HIM ALL YE ANGELS 
OF HIS 
Alleluia 
PRAISE HIM ALL HIS HOST 
Alleluia 


Then they sing if necessary other hymns 
according to the day. 


O PRAISE LorD oF 


PRAISE 


The Byzantine Rite 


to receive this holy mystery for the 
forgiveness of our sins, stamp upon 
us the graces of the Holy Ghost as 
thou didst on the holy apostles who 
tasted of it and became cleansers of 
the whole world. Now then, o Lord 
and good Father, make this commu- 
nion a part of the supper of the 
disciples by removing the darkness 
of sins. Look not upon mine un- 
worthiness neither withhold from me 
the graces of thine Holy Spirit, but 
according to thine infinite love towards 
mankind grant that this be for the 
expiation of sins and the remission 
of trespasses. As our Lord Jesus 
Christ promised and said Wuoso 
EATETH MY FLESH AND DRINKETH MY 
BLOOD SHALL LIVE FOR EVER: make 
it now to be to us for the expiation 
of sins, that those who shall eat and 
drink of it may bless and glorify the 
Father and the Son and the Holy 
Ghost now and ever world without 
end. Amen 
Peace be to all 


I thank thee, Christ o king, for that 
thou hast made me unworthy worthy to 
partake of thine holy body and blood. 
Therefore now I beseech thee, let it 
not be to me for condemnation but for 
expiation and forgiveness of sins, for 
health of soul and body and for the 
fulfilment of all virtuous works, so 
that it purify my spirit and my soul 
and body and so make me the temple 
and abode of the allholy Trinity and 
to be worthy with thy saints to glorify 
thee with the Father and the Holy 
Ghost now and ever world without 
end. Amen 

Prayer of S. John Chrysostom 

I praise and magnify and glorify 
thee, o Lord my God, that thou hast 
accounted me worthy, unworthy as 


a | CSIR, 


The Liturgy of the Armenians 451 


I am, this day to partake of thy 
divine and awful mystery of thine 
immaculate body and precious blood. 
Wherefore having these for interces- 
sors I beseech thee to keep me in 
thine holiness every day and during 
the whole time of my life, so that 
remembering thy tender mercies I may 
live unto thee, who for our sake didst 
suffer and die and rise again. Let mot, Io 
my Lord and God, the destroyer come 
near to me, for that my soul is sealed 
with thy precious blood. Do thou, al- 
mighty, cleanse me through these from 

all my dead works, thou who alone art 15 
without sin: strengthen my life, o Lord, 
against all temptation and let mine ad- 
versary turn back from me ashamed and 
confused so often as he riseth against 
me: strengthen the goings of my mind 20 
and of my tongue and all the ways of 
my body: be thou with me always 
according to thy neverfailing promise 
WHOoOsSo EATETH MY FLESH AND DRINK- 
ETH MY BLOOD DWELLETH IN ME AND 25 
I 1x um. Thou didst say so, o thou 
lover of man: stablish the divine and 
unchangeable words of thy mouth; 
for thou art the God of mercy, of pity _ 
and of love towards mankind and the 3° 
giver of all good things, and unto thee 

is fitting glory with the Father and 
thine allholy Spirit now and ever 
world without end. Amen 


Then the priest signs himself and 35 
prays of the true God the sundry things 
he desires for himself, for the congrega- 
tion and for the whole world: he also 
shall pray for the pardon of them that 
have offended him, his enemies and them 4° 
that hate him 
And then with fear and trembling 
he tastes of the body and drinks of the 
chalice saying 
In faith do I believe in the allholy 45 


Gg2 


on 


452 


The Byzantine Rite 


Trinity, in the Father, the Son and 
the Holy Ghost 

In faith do I taste of thine holy life- 
giving and saving body, o Christ my 
God Jesus, for the forgiveness of my 
sins 

In faith do I drink thy sanctifying 
and cleansing blood, o Christ my God 
Jesus, for the forgiveness of my sins 

Let thine incorruptible bedy be to 
me for life and thine holy blood for the 
propitiation and forgiveness of sins. 

The deacons also communicate. 


[The curtain ts withdrawn] 


15 The deacon proclaims to the congregation 


Draw near with fear and partake in holiness 


Then all who are worthy communicate 


The clerks sing 
Mother of faith, thou shrine 
20 of holy spousals, heavenly 
bridechamber . 
Home of thine immortal bride- 
groom who hath adorned 
thee for ever 
25 A marvellous second heaven 
art thou FROM GLORY TO 
GLORY exalted 
Which by the laver dost re- 
generate us children radiant 
30 like the light 
Thou that dost distribute this 
spotless bread and givest us 
to drink this pure blood 
Who dost lift us up to an higher 
35 station than the angels can 
attain unto 
Come then, o children of the 
new Sion, meet our Lord in 
holiness 


[The people come one by one and 
stand in front of the bema and the 
priest communicates them from the 
chalice in which is the sacred bread 
steeped in the wine: and he says each 

time 

The body and blood of our 
Lord and Saviour Jesus Christ 
be to thee for salvation and for 


a guide to eternal life]. 








——Se *-- - “4 


c 


The Liturgy of the Armenians 453 


O TASTE AND SEE howGRACIOUS 
our Lorn ts and mighty 
The ancient tabernacle was 
a type of-you, but ye are 
of higher pattern 
It burst the adamantine gates: 
ye raze the gates of hell to 
their foundations 
It parted Jordan: ye cleave 
_ the sea of universal sin 
Its leader was Joshua the cap- 
tain: thine is Jesus the only 
Son of the Father 
Tuts bread Is THE BODY of 
Christ, THIS CUP IS THE BLOOD 
‘OF THE NEW TESTAMENT 
The greatest of mysteries is 
revealed to us, God himself 
is manifested to us herein 
This is the same Christ the 
divine Word who sitteth at 
the right hand of the Father 
And wo sacrificed here 
amongst uS TAKETH AWAY 
THE SIN OF THE WORLD 
He is BLESSED FOR EVER with 
the Father and the Spirit 
Now and ever for the time 
to come and world without 
end. 
When all have communicated the clerks sing in a loud voice 
Our Gop and our LorD HATH APPEARED TO US 
BLESSED IS HE THAT COMETH IN THE NAME OF THE LoRD 
Then the priest makes over them the sign of the cross with the sacred gifts 
and says 
SAVE THY PEOPLE, 0 LORD, AND BLESS THINE INHERITANCE: 
GOVERN THEM AND LIFT THEM UP FOR EVER 


[The curtain is drawn to again]. 


454 


The Byzantine Rite 


{ THANKSGIVING) 


The clerks sing 
We have been filled, o Lord, 
- from thy good things, tasting 
s of thy body and blood 

Glory be on high to thee 

who hast fed us 
Thou who continually feedest 
us, send down upon us thy 

‘yo Spiritual blessing 

Glory be on high to thee 

who hast fed us 

The deacon proclaims 
Again in peace let us beseech 


1; the Lord 
The clerks 


Lord have merey 


Render again in faith thanks 
unto the Lord ye who have 

20 received 
heavenly immortal immacu- 
late and incorruptible mys- 


tery 
The clerks 


25 We render thanks unto 
thee, o Lord, who hast fed 
us at thine immortal table, 
distributing thy body and 
blood for the salvation of 

30 the world and for the life 

| of our souls. 


35 


this divine holy — 


Meanwhile the priest prays privately 
on this wise 

We thank thee, o Father 
almighty who didst prepare for 
us the holy church for a haven 
of rest and a temple of holi- 
ness where the holy Trinity 
is glorified. Alleluia 

We thank thee, Christ o 
king, who hast bestowed upon 
us life by thy lifegiving body 
and thine holy blood. Grant 
forgiveness and great mercy. 
Alleluia 

We thank thee, o true Spirit, 
who hast renewed the holy 
church. Keep her spotless by 
faith in the Trinity henceforth 
and for ever. Alleluia 

The priest says privately 

We render thanks unto thee, 
o Christ our God, for that thou 
hast granted to us such a taste 





of thy good things unto holi- j 


ness of life. Keep us through 
it HOLY AND WITHOUT BLAME 
by dwelling among us through 
thy divine protection. Feed 
us in the fields of thine holy 
and benevolent will, whereby 
being protected against every 
attack of the adversary we may 
be accounted worthy to hear 
thy voice alone and to follow 
thee as our only most mighty 
and true shepherd and to re- 
ceive from thee the PLACE PRE- 


The Liturgy of the Armenians A55 


PARED FOR us in the kingdom 
of heaven, o our God and our 
Lord and Saviour Jesus Christ, 
who art blessed with the Father 
and with the Holy Ghost now 
and ever and world without 
end. Amen 
Peace be to all 

To the unsearchable incom- 
prehensible triple personality, 
creating embracing and _ indi- 
visible consubstantial holy 
Trinity, is fitting glory domi- 
nion and honour now and ever 
and world without end. Amen. 


(THE DESCENT FROM THE ALTAR) 


[The curtain 1s drawn back| and the priest takes the gospel and after kissing 
the altar comes down into the middle of the church 
The deacon proclaims 


Sir, give a blessing 


The priest aloud 

O Lord, who blessest them that bless thee and sanctifiest 
them that put their trust in thee: SAVE THY PEOPLE AND BLESS 
THINE INHERITANCE, GUARD THE FULNESS OF THY CHURCH: 
sanctify these who in LOVE came to greet THE BEAUTY OF THINE 
HOUSE: glorify us with thy divine power and FORSAKE NOT 
THEM THAT PUT THEIR TRUST IN THEE Grant peace to the 
whole world, to the churches, to’ priests, to christian kings, to 
their armies and to all this people: FOR EVERY GOOD GIFT AND 
EVERY PERFECT GIFT COMETH DOWN FROM thee ABOVE, that art 
THE FATHER OF LIGHT: and unto thee is fitting glory dominion 
and honour now and ever and world without end. Amen 


The clerks three times 
Tue Lorp’s NAME BE PRAISED FROM THIS TIME FORTH AND 
FOR EVERMORE 


5 


_ 


° 


20 


NS 


5 


35 


456 The Byzantine Rite 


The priest turns to the people and says aloud 


Thou art the fulness of the law and of the prophets, Christ, — 


o God our Saviour, who didst fulfil all the dispensation com- 
manded of the Father: fill us also with thine Holy Spirit. 


5 {THE LAST GOSPEL) 
The deacon 
Orthi 
The priest 
Peace > be to all 
10 The clerks 
And with thy spirit 
The deacon 
Hearken we in fear 

The priest 
15 The holy Gospel according to John 

The clerks 

Glory be to thee, o Lord our God 
The deacon 
Proschimen 
20 The clerks 
God speaks 
The priest 
FROM THE FATHER OF LIGHT 
IN THE BEGINNING WAS THE WorD. .. . FULL OF GRACE AND 
25 TRUTH. De John z I-I4 
or from Easterday to the eve of Pentecost 
SO WHEN THEY HAD DINED.... FoLtow me. S. John xxi 15-19. 


The clerks 
Glory be to thee, o Lord our God. 


30 {THE DISMISSAL) 
The deacon 
Let us beseech the Lord that through his holy cross he save us 
from our sins and keep us in life by the grace of his mercy 
Almighty Lord our God, save and have mercy 








———— 


a ee ee ee le 


SS ne 


The Liturgy of the Armenians 457 


The priest 
Keep us in peace, o Christ our God, under the protection of 
thine holy and venerable cross: save us from enemies visible 
and invisible and account us worthy to glorify thee with thanks- 
giving with the Father and the Holy Ghost now and ever and 5 
world without end Amen 


The deacon 
I wILL ALWAY GIVE THANKS UNTO THE LoRD 
HIS PRAISE SHALL EVER BE IN MY MOUTH 


The priest making the sign of the cross over the people says aloud 10 
Be ye blessed with the grace of the Holy Ghost 
Go IN PEACE and THE LORD BE WITH YOU ALL. Amen. 


<THE EULOGIA) 


The clerks say 


My soUL SHALL MAKE HER BOAST IN THE LoRD 15 
THE HUMBLE SHALL HEAR THEREOF AND BE GLAD 


and the rest of Psalm xxxiv 
Glory be. . Now and ever. 
and while the clerks sing the psalm the Neschkar ts distributed. 
Then he turns to the east and bows three times before the holy table and says 20 


Lord Jesus, o God, have mercy upon me. 


Then going into the vestry he takes off his vestments and he comes before the 
altar and bows again three times and goes in peace. 





op) 
—_ 
= 
a 
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AYP 





he} tr} 


ZO WO 


Zeer R SHO 


APPENDICES 


The Liturgical forms of the Sahidic Ecclestastical Canons, 
p. 461. 

The Liturgy of Palestine in the fourth century, p. 464. 

The Liturgy of Antioch from the writings of S. Chrysostom, 


p. 470. 


. The Liturgy of Syria from the fifth to the eighth century, 


p- 481. 


. The Liturgy of the Dionysian writings, p. 487. 


The Epistle of James of Edessa to Thomas the presbyter, 
Pp. 490. 


. The Praesanctified Liturgy of S. James, p. 494. 
. Diptychs of Jerusalem, p. 501. 


The Liturgy from the writings of the Egyptian fathers, 
Pp. 504. 

The Egyptian Liturgy of the Arabic Didaskalia, p. 510. 

Fragment of an Anaphora of the Persian rite, p. 511. 


. The Liturgy of Asia from the Canons of Laodicea, p. 518. 
. The Liturgy from the writers of the Pontic Exarchate 


p. 521. 
The Byzantine Liturgy before the seventh century, p. 527. 
The Byzantine Liturgy of the seventh century, p. 534. 


. The development of the Byzantine Prothesis, p. 539. 


A Byzantine Diptych, p. 552. 


Ve ee ear, 


APPENDIX A 


THE LITURGICAL FORMS OF THE SAHIDIC 
ECCLESIASTICAL CANONS 


P. A. de Lagarde Aegyptiaca 


1. Cap. 64 sq. Mass at the consecration of a bishop (pp. 274-277). 5 


Let one among the bishops place the sacrifice on the hands of him that shall have 
been consecrated and let the bishops also seat him on the throne that appertains 
to him. 


And when they have greeted him with the greeting in the Lord 
let them read in the holy Gospels. 10 
And when they have finished reading the Gospel let the bishop who has 
been consecrated greet all the church saying 
The grace of our Lord Jesus Christ and the love of God the Father and the 
fellowship of the Holy Ghost be with you all 


and let them all answer 


1 
And with thy spirit % 
and when they have finished saying this let him also speak to the people words 
of exhortation. 
And when he has finished instructing let the deacon ascend on a high place 
and proclaim 20 


Let no unbeliever remain here. 
And so when the bishop has finished all the prayers which tt is meet that he 
make as well for the sick as for the rest 
let the deacon say to them all 
Greet one another with an holy kiss 25 
and let the clergy greet the bishop and the laymen greet one another and the 
women also greet the women, 
Let the little children stand near the bema and let a deacon also stand over them 
that they wanton not one with another: let deacons also £0 to watch the men and 
the women that there be no disturbance amongst them and that none make signs to 30 


_ another or whisper or sleep: let a subdeacon stand at the men’s door and a deacon 


462 Appendix A 


stand at the women’s door that no one go out nor the doors be opened at the time 
of the holy oblation even though it be a believer who ts at the door. 
And let a subdeacon bring water that the priests may wash their hands for a sign 
of the purity of their souls dedicated to almighty God. 
5 And let the deacon also shout aloud 
Let none of the catechumens remain here 
Let none of them that hear the word only but do not communicate in the holy 
mystery stand here 
Let none of the unbelievers remain here 
10 Let none of the heretics stand here with us today - 
Mothers, lay hold of your children 
Let none allow a quarrel in his heart against any 
Let none stand here in dissimulation or in hypocrisy 
Be ye all erect unto the Lord God I. 
15 Stand we to offer in fear of God and trembling. 


And when these things are done let the deacons bring the gifts to the bishop 
at the holy altar. 
And the presbyters shall stand at the right hand and the left of the bishop in 
quietness with the bearing of disciples standing by their master. And let two deacons 
20 stand one on each side of the altar holding light fans made of some light substance 
or peacocks’ feathers or light *linen® to drive away the little flying creatures that they 
light not on the chalice. 
And likewise let the pontiff” pray over the oblation that the Holy Ghost descend on 
it making the bread the body of Christ and the chalice the blood of Christ. 
25 And when he has finished the prayers which it ts meet that he say let the bishop 
receive first, after him the presbyters, after them the deacons and in like sort also all 
the clergy in order: after them let all the people receive 
and when the bishop gives (the communion let him say 
This is the body of Christ 
30 let him also that receives say 
Amen 
and in like manner again let the deacon who gives the chalice say 
This is the blood of Christ, this is the cup of life 
let him again that receives say 
35 Amen 


and let them sing while they are giving (the communion] uniil they have finished — 


all the congregation 
and when all [the men] have received let the women also receive. 
And when the singer ceases singing let the deacon cry aloud saying 
40 Having all received the body and the precious blood of Christ let us give thanks 
to him for that he hath accounted us worthy to partake of his holy and 
immortal heavenly mystery 


@ phakiarion, i.e. pamdduor, facialis (Pallad. hist. Lausiac i otros 5 &pos péxpis 
avTis Ths TedevTis ovK dOdvny epdpynoev ExTds paxiadtov) or paxiddcoy (Jo. Moschus — 


P. S. 196 of 58 Trois paxiodios éppim(or). > archiereus, 





. . | te , 
Ca ea a ee '< 


Panes 











Lhe Sahidic Ecclesiastical Canons 463 


and then let the bishop pray giving thanks for the eating of the body and the 
drinking of the blood of Christ. 
And when he has finished praying let the deacon say 
Bow down your heads unto the Lord that he may bless you 
and when they have received a blessing let the deacon say to them 5 
Go in peace. 

Whatsoever remains over let the presbyters and the deacons gather up, taking 
careful heed that there be not much over that so there be not exceeding great 
judgement upon them like the sons of Aaron and the sons of Eli whom the Holy 
Ghost smote because they refrained not from setting at nought the Lord’s sacrifice: 10 
how much more them that shall think scorn of the body and blood of the Lord 

deeming that it is only bodily food that they receive, not spiritual, 

And these things we command you, o bishops and presbyters and deacons, 

touching the holy ministry of the mystery. 


2. Cap. 31. Mass at the consecration of a bishop (p. 249). 15 


And let the deacons bring the oblation to him. 
And when he has laid his hand upon the oblation with the presbyters 
let him say a thanksgiving 


O Kuptoc neta mavtwy vuov 
Let all the people say 20 
Meta tov mvevuatoc cov 
Let him say 
Avw vnav tac Kapdiac 
Let the people say 
Exouev mpoc tov Kupiov 5 
Let him say again 
Evyapistuswpey ta Kupi 
Let all the people say 
Aftov kat dikatov 


and let him pray in like sort saying what follows after these things according 30 
to the custom of the holy oblation. 


3. Cap. 46. Baptismal mass (p. 257 sq.)s 


[Let the deacons bring the oblation to the bishop. 

And he shall give thanks over a loaf because it is the symbol of the flesh of Christ 
and over a chalice of wine because it is the blood of Christ which was outpoured for all 35 
that believe on him and (over) milk and honey mixed for the Sulfilling of the promises 
unto the fathers: for he hath said I will give unto you a land flowing with milk 





464 Appendix A 


and honey]*. This is the flesh of Christ which he gave unto us that they that 
believe on him might be nourished therefrom like babes to cast out bitterness of 
heart through the sweetness of the word. So of all these things shall the bishop 
discourse to them that receive baptism. 
5 And when the bishop has now broken the bread let him give a fragment 
to every one of them saying 
This is the bread of heaven, the body of Christ Jesus 
let him also that receives say 
Amen 
10 and if there be not there a presbyter besides let the deacons take the chalice and stand 
in fair order and give them the blood of Christ Jesus our Lord and the milk and 
the honey: and let him that giveth the chalice say 
This is the blood of Jesus Christ our Lord 
let him also that receives again answer 
15 Amen. 


a In the bracketed passage Lagarde uses Tattam’s ‘memphitic’ to supply 
a lacuna in the sahidic. 


APPEN DIA. & 
THE LITURGY OF PALESTINE IN THE FOURTH 


aa CENTURY 
S. Cyril of Jerusalem Catecheses 
H XYNA=IZ! 
(MASS OF THE CATECHUMENS) 
Ta *Avayveoparta *. 
25 ‘H MpocoptAia *. 


{MASS OF THE FAITHFUL) 


(THE LAVATORY? 
30 ©‘O StdKovos vilpac8ar SiSwor +O iepet Kal tots KuKkAodar Td PuvctacTiprov 
Tod Ocod mpeoPurépors °. 
{THE KISS OF PEACE) 
Eira Bod & SidKovos 
"AAnAous aTo\dBere 


The Liturgy of Palestine 465 


kai 
"AAMAGyC domalapeda ® 


{< ANAPHORA) 
(THE THANKSGIVING) 
Meta rotTo Bog & tepeds 
"An TAC KapAiac 
etra dtroxplvecOe 
"Eyomen tpdc TON Kypion 
etta & tepeds Aéyer 
Eyyapicticwmen TO Kypi@ 
elra Aé€yeTe 


*AZION Kai AIKAION? 


Mera radra pynpovedouev OYPANOY Kal ffic Kal BAddcCHC, HAIOY Kai CEAHNHC, 
ACTPWN, TACHC KTICEWC AoyiKHs Te Kal GAdyou, Gpatiic Te Kai d4opstoy, ArrEAWN 
APYATTEAWN AYNAMEWN KYPIOTHTO@N APY@N EZOYCIQN OPONMN Toy yEpoyBim TAN 
MOAyTPOCMTON, Suvdpet Aéyovres TO TOD AaBid Meyadwvate tov Kvptov ory Epot* 
pvnpovevopev Kai TON Cepadim & ey IIvevpate dyi@ éOedoaro ‘Hoaias mapeornkétra 
KUKA@ Tod Opdvov tod Ceod Kal Taic MeN AyCi TTépyZt KATAKAAYTITONTA TO 
TPOCWTON Taic Aé Ayci Toyc TOAaC Kai Taic Ayci merdueva Kai AETONTA 

“Arioc arioc arioc Kypioc caBawd 

Sia rodro yap tiv mapadobcioay juiv éx rdv cepadip Seodorian TavTny héyomuer 
Sras Kowvevol Tis bpve@dias rais brepkoopiots yevopeba orpariais * 

[dvrws yap edyapioreiv deidoper Ort avakious dvras tpas éxddecev eis Thy 
TAtkavTHY xdptv, Ste €xOpovs dvras Huas KaTHAAa€er, Ste mvEevpatos viobecias 
katngioceyv ... evxapiorovyres yap nets Gévov moiodpev mpaypua Kat Sikator, 
avros 5€ ov Sixatov GA’ trép 7d Sixatoy moray nuas ednpyérnoe Kal THALKOU~ 
tov nkiwcey ayabov® . . . 6 «© © « 6 MA NOMOY Kal TIPOPHTAN els 
Xptordy mraihapwrricac®®, . 2 6 6 + ee «6 EN TH NYKTI A TapedidoTo 
6 KYpIoc HM@N *tucoYe Xpictoc AABON ApTON—érTi TAN AYPANTWN AYTOY XEIPN 
—kal eYyapictHcac €kAace kal €AM@KE TOIC EayTOY MAOHTaic Aéywr AAdBete 
arete’ ToYTd moy ECT! TO CHma. Kal AABN TO TIOTHPION kal eYyApICTHCac 
eine AdBere mete’ ToYTd MOY EcTI TO AiMA—TO YTIEP TIOAA@N EKXYNOMENON €/C 
APECIN AMAPTION 27], . 

{THE INVOCATION } 

Eira dytdcavres éavrovs ba tov mvevpatiKGy TovTay Duvev mapakadodpey 
TON hirdvOpwmoy Ocdn 16 Arion TINeYma—TO EN NOM@ Kai TIPOdHTAIC, madala 
TE KAI KAINA MlAOHKH AaAficaNn, TO Etti TON KYPION “IHCOYN XPICTON EN Eide! TrepI- 
CTEPSC KATEAOON, TO EN TH TIENTHKOCTH KaTeAOdy Eni Toyc AmocTOAoyc EN Eide! 


Lor 


t fe) 


20 


30 


35 


TIYPINON FAWCCMN évravOa ey TH ‘Iepovoadnp év tH dvwtépa Tay amoaTdéA@Y 40 


Hh 


on 


10 


-_ 
tn 


20 


40 


466 Appendix B 


> ’ > a 2 . ° ° ° A] cy ” rn 
éxkAnoia—ezZamocreivat él TA TPOKEIMENA TNA TIOIHCH TON MEN APTON C@MA 
Xpictoy, tov b€ oivoy aima Xpicro¥ 32, 


{THE INTERCESSION ) 

Eira pera ro dmapricOqva thy mvevparikiy Ovoiay, rv dvatuaxroy Aarpeiay, 
én tis Ovaoias éxeivns Tod ikaowpod mapakadodpev tov Gedy Yep KowvAs TON 
EKKAHCION €IPHNHC, bmép THs ToD KOCMOY EYCTAQElac, tmep Bacikewn, trép 
OTpaTlwTav kai Tvppdyer, imép trav ev acbeveias, bmép TOV KATATIONOYMENWN 
kai amagamd@s imép MANTWN BOHOEIAC AEOMENWN SedpeOa mdvTes tpueis Kal 
TAYTHN TIPOCHEPOMEN THN OYCIAN’ €fra MNHMONEYOMEN kal TOV mpoKekoiunpeveav 
MPOTOY MATPIAPXYON TPOPHT@N AMOCTOAMN MAPTYPON Orws 5 Oeds Tais eYyaic 
AYTON Kai TpecBelaic mpoadéenrar judy tiv Snow" cira kat imép tev mpoKekor- 
Pnpevav ariMN TATEPwN kal emokdrey Kal TayTey dads Tov év hyiv mpo- 


4 18 
KEKOLUNMEV@V”. 


{THE LORD’S PRAYER) 
Eira petrd Tatra tiv edxiv Aéyopev exelvny fv & owrip mapéSwxe Tots olkeiors 
attod palytats 
pera KaBapac ouverdnoews Tratépa émvypaddpevor tov Oedn Kal A€fONTEC 
Tlatep HMON .... ..... Kal MH eicenérkHc fimac eic TeipacmoOn Kypie AAAA 
pycal HMAC AT1O TOY TIONHPOY 
eita peta tAHpwow rijs edxis Aéyets 
” Amun *4, 


{THE ELEVATION) 


< 


Meta taita Aéyer 6 fepeds 
TA aria Toic Arioic 
eita tpets A€yere 
Eic arioc, eic Kypioc *Incoyc Xpictoc?®. 
{THE COMMUNION ) 


Meta tatra dkovere Tod WaAAovros NMpoctdav otv—mpds td Gyiov tod 
peta péAous Ociov mpotperopévor tpads  Ocod Puoiacrhprov—pr} TeTapévors Tots 


cis THV Kowviav Tv dyiwv puotypiov Tav XelpOv Kapmois mpooépxou pnde 
kal Aéyovtos Suppypéevors tots SaxtvAois aAAd tiv 

Teycace kai iAete Sti ypucréc 6 —- &ptortepdv Opdvov worfoas tH Sef ds 
Kyptoc 1 pAAovon Pacitéa trodéxecOar Kal 


KotAdvas tiv maAdpnv Séxou Td capa 
700 Xpiotod émAéywv Td 


*“AMHN 
pet’ dodadetas otv dyidcas tovs o- 
Sadpovs TH éevapi tod dyiov capatos 
petaAdpBave mpooéxov pq taparro- 
Aéoys Te &K TOVTOV avdTod 


i 


The Liturgy of Palestine 467 


<ita mpooépxou Kal TS notnpio tod 
or > , x a > x 
aiparos p1) avateivwv tas xetpas dAAd 
KUTTwv Kal TpéT@ TpooKuvycEws Kal 
, La 
ocBacpatos Aéyav 76 
*AMHN 5 
ayidfou Kai €k Tod aiparos petadap- 
Bavav Xpiotod: er. Se Kai tfs votibos 
évovons Tots xeiAeot wou xepoiv éradd- 
pevos kal 6>0aApods kal pérwrov Kai 
ta Aoumd dyiale aicOyrapial’, 0 


{ THANKSGIVING) 


= > , x a. % > , a A a ’ sa 
Etta avapetvas tiv edxiv evxapiota TH Oc TH KatakiooavtTi oe Tov 
THAtKOUTwV puoTnpiov *®. 


The Catecheses of S. Cyril were delivered in Jerusalem in 348 (ed. Reischl, 
Munich 1848, p. cxli). The Peregrinatio S, Silviae, an account of her pilgrimage 
in the east by a lady of Aquitaine in about 385, in which she describes the 
offices and ceremonies of Jerusalem (Gamurrini S. Silviae aquitan. peregrinatio 
ad loca sancta Roma 1888: Bernard The pilgrimage of S. Silvia of Aquitania to 
the holy places { Palest. Pilg. Text Soc. 16] Lond. 1891), has an account (pp. 72 sq.) 
of the process of initiation to which the Catecheses belong and to many details 20 


_ 


5 


_ of which they allude. The gw7:(épevor having given in their names (Procat. 1, 4, 


13: ill. 2), their instruction in the faith preparatory to baptism (Procat., i-xviii : 
for their scope see xviii. 32) began forty days before Easter (Procat. 4: i. 5) and 
was continued at intervals till the week before Palm Sunday (iv. 3: xviii. 32). 

In holy week they made the redditio symboli one by one to the bishop (not 25 
mentioned in Cyr.), and there was a further preliminary instruction on the 
details of the baptismal rite immediately before Easter (xviii. 32: this instruction 

is not found among the Catccheses nor mentioned in Silvia). The competents 
were baptized and received their first communion on Easter night (Procat. 15: 
XIX. I, Xvili. 32), and the five Mystagogic Catecheses (numbered here xix-xxiii), 30 
being instructions on the doctrine and rites of baptism (xix sq.), confirmation 
(xx) and the eucharist (xxii sq.), were delivered on successive days from monday 

to friday in Easter week (xx. 1: xviii. 33, according to which there must have 
been a sixth, which is not extant: Silvia describes the instructions as covering 
the whole octave). All the Catecheses were delivered within the precincts of 35 
Constantine’s buildings at the Holy Sepulchre (xiv. 14), Procat. and i-xviii in the 
basilica (Si/v, 72 in ecclesia majore : 58 quae in Golgotha est: cp. Cat. i. 1: iv. 
10, 14: X.19: Xiv 6), and xix-xxiii at the Anastasis (xviii. 33) i.e. at the Holy 
Sepulchre itself (Si/v. 73 stat episcopus incumbens in cancello interiore qui est 

in spelunca Anastasis. Cp. Duchesne Ovigines du culte chrétien Paris 1889, p. 470). 40 
Silvia does not describe the liturgy (‘missa’ means ‘dismissal’ and perhaps 

in no case means ‘mass’ simply: the translation in the P. P. T. S. ed. is not 

to be relied on in this respect). S. Jerome, who is quoted below for a few 
points, lived at Bethlehem from 386 to 420. 

1 Zuvagis i. 6, iv. 25, x. 14, xiv. 26, xviii. 33, xxiii. 1. The orders mentioned, 45 
besides the lay faithful, are the «atnyxovpevor (Procat. 6: i. 4, v. 1), the pwriCdpevor 
(Procat. 1, 12: cp. 15, vi. 29), the religious (iv. 24 rv pova(évtwy Kat rdv rapbévwr 
Taypa, Vi. 35, xii. 34) and the clergy (Procat. 4 xavovixav mapovaia, including 
Yarpwboi xiii 26: cp. 6 ~adAwy xxiii. 20). Their orderly distribution (cp. p. 13. 16: 

28 sq. above) is alluded to in Procat. 4 Brémres po. 7d ceuvov TovTO THs extAnolas 50 


Hh 2 


468 Appendix B 


katdotnpa ; Oewpeis por Taf Kat emorhuny, ypapav dvayvwouw, kavovikSv napovoiay, 
didacKarlas dxoXovbiav ; cp. vi. 35. 

2 Tpapav dvayvwots Procat. 4, cp.6: 7a dvayveopara iv. 1, xiv.24. The number 
of the lections is undefined. The Gospel is particularized in vi. 29 70 pév yap 


5 dxovom Tod evayyeAlov maow épiera. S. Jerome writing at Bethlehem in 406 ~ 


mentions the Gospel lights as universal in the east: c. Vigilant. 8 (ii. 394 D) per 
totas orientis ecclesias quando legendum est evangelium accenduntur luminaria 
iam sole rutilante, non utique ad fugandas tenebras sed ad signum laetitiae 
demonstrandum. In Silvia at the sunday vigil incense is lighted before the 
10 Gospel : thimiataria inferuntur intro spelunca Anastasis ut tota basilica Anastasis 
repleatur odoribus : et tunc ubi stat episcopus intro cancellos prendet evangelium 
et accedet ad hostium et leget resurrectionem domnus episcopus ipse (p. 57). Per- 
haps it was the same at the liturgical Gospel. Where Syriac was the vernacular 
the lections were ‘interpreted,’ e.g. at Scythopolis, Passio S. Procopit ap. Ruinart 
15 Acta sincera (Paris 1789) p. 372 ibi ecclesiae tria ministeria praebebat, unum in 
legendi officio, alterum in syri interpretatione, etc.: cp. Siv. 73 sq. quoniam in 
ea provincia pars populi et grece et siriste novit, pars etiam alia per se grece, 
aliqua etiam pars tantum siriste, itaque quoniam episcopus licet siriste noverit 
tamen semper grece loquitur et nunquam siriste, itaque ergo stat semper 
20 presbyter qui episcopo grece dicente siriste interpretatur ut omnes audiant quae 
exponuntur: lectiones etiam quaecunque in ecclesia leguntur quia necesse est 
grece legi semper stat qui siriste interpretatur propter populum ut semper 
discant. sane quicumque hic latini sunt id est qui nec siriste nec grece 
noverunt, ne contristentur, et ipsis exponit episcopus quia sunt alii fratres et 
sorores greci latini qui latine exponunt iis. Cp. S. Epiph. de Fide a1. The 
lectionary is alluded to in xiv. 24 7H xOes Huépa Kata Thy Kvpiakiy Kart’ cixovopiay 
ris Oeias ydapiros év TH ouvager THs THY dvayvwopudTov aKodovOias TA Tepi THs is 
ovpavods dvddouv Tod owrhpos hu@v mepiexovons. There is no allusion to psalms 
among the lections: but ~Yaduwdoi and psalmody are mentioned xiii. 26: cp. 
30 Silv. 59 dum predicant vel legent singulas lectiones vel dicunt ymnos omnia 
tamen apta ipsi diei. 

3 Procat 4 avayvwors ypapav . . dudacKkarias dxodovdia: iv. 1 % ExxAnoia voveret ; 
Procat. 11 ai cvvnOes mpocomaAia as distinguished from 7a napdvta didacKadeia 
(iv. 1), the special instructions addressed to the ¢wri(éuevor. The form of the 

35 sermon with its text and its final doxology is illustrated by the catecheses: the 
hom. in Paralyticum has no text. Several sermons, Si/v. 58 hic consuetudo sic 
est ut de omnibus presbiteris qui sedent quanti volunt predicent et post illos 

“omnes episcopus predicat: quae predicationes propterea semper dominicis 
diebus sunt ut semper erudiatur populus in scripturis et in Dei dilectione. For 

4° applause see Silv. 73. 

4 The distinction of missae is implied in the disciplina arcani which is often 
alluded to (Procat. 12: vi. 29), and in the fact that S. Cyril in xxiii expounds 
only the mass of the faithful, that is, what is new to the neophytes. But there 
is no explicit allusion to the prayers for the catechumens etc. (but the end of 

45 the Procat, may contain reminiscences), the dismissals or the prayers of the 
faithful. At the offices there were prayers and blessings of the catechumens 
and the faithful. Si/v. 56 (at vespers) ad ubi perducti fuerint (sc. ymni vel 
antiphonae) iuxta consuetudinem, lebat se episcopus et stat ante cancellum, id 
est ante speluncam, et unus ex diaconibus facit commemorationem singulorum 

5° sicut solet esse consuetudo. et diacono dicente singulorum nomina semper 
pisinni plurimi stant respondentes semper Kyrie eleyson quod dicimus nos Miserere 

Domine, quorum voces infinitae sunt. et at ubi diaconus perdixerit omnia quae 

dicere habet dicet orationem primum episcopus et orat pro omnibus et sic orant 
omnes tam fideles quam et cathecumini simul: item mittet vocem diaconus ut 
unusquisque quomodo stat cathecuminus inclinet caput et sic dicet episcopus 
stans benedictionem super cathecuminos: item fit oratio et denuo mittet diaeonus 
vocem et commonet ut unusquisque stans fidelium inclinet capita sua; item 


&S 
Loi 


on 


5 











ee ee ee oe a ee 


The Liturgy of Palestine 469 


benedicet fideles episcopus. No doubt the form was the same in the liturgy. 


Cp. pp. 9-12, 38-40 above. - 
5 xxiii. 2. P.82. Ps. xxvi. 6 is quoted as an illustration, not as a formula, 


The words ovd yap pirov chpartos éxovres Thy dpxiw eioneipev eis Ty éxxdnoiav 


may allude to the use of the cantharus at which the people washed before 5 


entering the basilica: cp. Euseb. H. E. x. 4 (of the basilica at Tyre) fepav 3° 
évradéa (in the atrium) xaOapoiwy éride oipBora xphvas avtixpus cis mpocwmoy 
émoxeve (wv TOU ved TOAAS TH xevpate Tov vaparos Tois mepiBdrav iepav ént ta 
éow mpciodor tiv amdéppuyw mapexopéevas. 

6 xxiii. 3. P. 44, 84. There is no mention of the Offertory, but the quotation 
of S. Matt. v. 23 sq. and the order of Ap. const., p. 1g above, suggest that it 
followed the kiss of peace. 

7 xxiii. 4,5. P. 50, 85. 

8 xxiii. 6: cp. ix. 16. P. 50, 85 sq. 


® xxiii. 5, the exposition of ebxapiotiompev TH Kupiy etc. From n.8 S. Cyril | 


passes at once to «ira dyidoavres xr below n, 12, omitting all explicit reference 
to what intervenes between the Sanetus and the words of Invocation : but he is 
only expounding the salient points of the rite and for the purposes of his 
exposition the whole passage between the Sanctus and the Intercession would 
be a single paragraph with the form of Invocation for its essential point. The 
inserted passages (9-11) may be assumed to represent the contents of the 
paragraph. 

10 iv. 33. P. 51. 16: 86.30. 

1 xxii, 1,7. P.51, 86. The Institution is not mentioned as recited here: but 
for S. Cyril it does not belong to the ‘form’ of consecration (xix. 7, xxi. 3, 
xxiii. 7) and he has already given lecture xxii to the exposition of it. Notice 
the form rodré pod éor: compared with p. 52. 2, 13; and Adfere miere compared 
with p. 87. 14, and Euseb. Dem. ev. viii. 1 (p. 380 c.) ob mapadédaxey airos 
rois éavrod padnrais eimav AdBere aiere* TodTS pov éatt 7d aipa 70 bmep bpd 
éxxvvdpevor els dpeow duaptidy’ TodTO Tore re els THY Evy dvapynow. Cp. p. 177. 23: 
232. 29. The reference to the hands is from xx. 5 Xpiords éde{aTo él Trav 
axpavrav abrod xepav Kal modav frous. Cp. p. 51. 27: 87. 2. 

12 xxiii, 7; the addition 7d év véum xrdA from iv. 16, xvi 4. P. 53, 88. The 
‘upper church of the apostles’ is the Coenaculum on Zion, the oldest church in 


Jerusalem (S. Epiph. wept pérpov 14), the church of Zion or S. Mary of the 3 


crusaders, the present Neby Ddiid. : 

13 xxiii, 8,9. P. 54-58, 89-96. Tais edxais abrav Kal mpeaBeias, p. 35.14: 48. 12: 
cp. 57. 9 sqq. Euseb. Vit. Const. iv. 45 Ovoias dvaipos kai pvotinais lepoupyias 
70 Oetov ikaoKovTo, intp THs Kowhs eipnvys, bmep THs éxxAnoias 700 Oeod avTod Te 
Baoiréas, intp rod rocovtev aitiov matdwv 7 adrovd OeopiAdy ixernpious edxas TO 
Qc@ mpocavapépovres, S. Epiph. Haer. xxv. 7 (i. 911 B) bmép dixatwy morodpeba tiv 
prqunv wat imép GpaprwdGv* imép pev dyaptwrav bnep édéous Ocod Sedpevor, bmp 
82 Sixalwy Kal marépwv Kal matpiapy@y, mpopnTav Kal dnoorddrAwy Kal evayyetoT ov 
kal paptupov Kat dpodroyntav, émoxinov Te Kal dvaxwpnrav kal wayT0s Tod TaypaTos 
iva tov Kdbprov "Inoowv Xpiordv dpopiowpev dnd THs TaV dvOpwnev Tagews. The 
conclusion of the intercession in S. James, aitds ydp éoriv 6 pdvos dvapaprnros 
(p. 57. 30: cp. 51. 23), is alluded to by S. Jerome c. Pelag. ii. 23 (li. 757 B) ipse 
solus hance non ingreditur civitatem quam aedificavit Cain in nomine filii sui 
Enoch, quae omnia sacerdotum quotidie ora concelebrant 6 MONOC ANAMAPTHTOC, 
quod in lingua nostra dicitur gud solus est sine peccato, S. Cyril uses eis povos 
dvapdprntos ii. 10, dvap, dy iii, 11, 6 dvap, xiii. 23. 

4 xxiii, 11-18. P..59. 29: 100. S. Jer. c. Pelag. iii. 15 (ii. 786.4) sic docuit 
apostolos suos ut quotidie in corporis illius sacramento credentes AUDEANT 
Logut PATER NOSTER etc. Notice «’pe after mepaopdy : cp. p. 60.9. S. Jer. 
in Ezech, xlviit. 16 (v. 609 A) quotidie in oratione dicentes NE INDUCAS NOS IN 
TENTATIONEM QUAM FERRE NON FossumuS: im Matt. xxvi. 41 (vii. 220 B) in 
oratione dominica dicimus Ne inpucas... Possumus. Cp. p. 100, 12, which 


= 


° 


30 


59 


55 


5 


10 


20 


30 


35 


470 Appendix C 


also represents the reading of the greek in codd. Messan., Vat., Barber., Paris 
476 (dv breveyxeiv ob Suvdpeba : cp. 1 Cor. x. 13: Swainson Gk. Litt. Pp. 306 sq.). 
But the addition is found in other Latin fathers (S. Hil. tract. in Ps. cxviit. i 15 
[250 c]: Chromat. tract. in Matt. xiv. 7 [Migne P. L, xx. 3628]: [Ambr.] de Saer, 
V. 29 |1i. 380 B] =[ Aug. ] Serm. lxxxiv. 4 [v. app. 153 D]) and may not be derived 
by Jer. from the Palestinian liturgy. Cp. Chase The Lora’s Prayer in the Early 
Church Camb. 1891, pp. 66 sqq. 

15 xxiii. 19. P. 62, ror. 

* xxiii. 20, P. 63. 35: cp. 25.14. S. Jer. m Esaz. v. 20 (iv. 82 D) quotidie 
coelesti pane saturati dicimus GUSTATE ET VIDETE QUAM SUAVIS EsT DomINUS. 

“’ xxiil. 21, 22, xviii. 32. P. 64, 104. Cp. below p. 484. Io. 

'* xxili, 22. P. 65, 104. In Silvia the faithful are blessed one by one by the 
bishop at the end of the offices: 56 et sic exiens [episcopus] de cancellos, 
similiter ei ad manum acceditur. Cp. 57. 


APPEN Dike. 


THE LITURGY OF ANTIOCH FROM THE 


WRITINGS OF S. CHRYSOSTOM 
H ZYNAE=IZ 
«MASS OF THE CATECHUMENS) 
{THE LECTIONS AND THE SERMON) 
‘O tepeds dvaBaivwv emi tov Opdvov 
Eipinn tpiy 
& Aads 
Kai T@ mNeymati coy, 
‘O dvaywooKwv tov Mpophryv 
Tade Aayee: Ripe Ty) ge Oe er ee 
*O dvaywahoKkwv tov “Améarodov 
{"Emepdm 9 xdpis rou Cecod . . . .  CTit. ii a1 sq. }*. 
[O PdaddAwv adder kal wavres dayXodow 7] *. 
Td EvayyéArov 
{S. Matt. iii?}°, 
'O spuav 
Eipnyn maow 
6 Aaés 
Kal r@ mvevpatt vod 
& éprav 

{Idvres ipets év evOupia thuspoy . . . « « xdpire Kal gidavOpwria rod 
kupiou npay “Incod Xpiorod ped of r@ Iarp) dua rh dyio Tvetpart » dd€a Kat 
TO KpaTos Kal ) mpookuynots viv Kai del Kal cis Tods aldvas Tay aldver. dpnv}®, 


The Liturgy of Antioch 471 


{THE DISMISSALS > 
Ot Kkarynxovpevor xdpat Ketvrar Kal 6 SidKovos Aé€yer 


¢ ‘ “~ 7 > a lol 
Yrép tov Katnxoupevey exrevds SenOdpev 
& Aads 
, 
Kupte €dénoov 
Srdpev Karas’ SenOdpev ; 
9? id ad \ > , 4 > , ~ , >, «a 
Iva 6 mavreXenpoy Kal oixtippay Geds émaxovon Tov Senoewy atta 
"Iva Stavoién ta Sta Tov Kapdiay ad’tay kat / yTovs Tov Ab h 
va Stavoifn ta ta Tav Kap at Katnxnon adtovs Tov Adyov tis 
ahneias 
"Iva kataoreipn tov pdBov airod é€v adrois kal BeBatwon thy mictw adtod ev 
tais Stavoias avrav 
"Iva amoxahuwn avrovs Td evayyédvoy ths SiKaroovvns 
“Iva avrois 8@ vodv évbeov, cwppdva Aoyiopoy Kai évdperoy Todureiay, Siarravrés 
Ta aUTOv voEiv, TA adtrov Hpovely, TA av’Tov pedeTay, €v vduq adrod KaTa- 
e , a 
yiverOat nyepas kal vuxrés, Tas évtodas adrod pynpovevew, Ta Sexaroparta 
avrov duAdocety 
w” > , ¢ ‘ . A , 
Ere exrevéotepov trép avtay mapakahécwpev 
, a > 
“Iva é&é\nrat adrovs amd navtds movnpod Kai ardémov mpdypatos, amd tmayros 
a a ? 
dpaprnpatos SiaBodiKod Kal mdons Tepiotdoews Tod avTiKetuevou 
9 U > ‘ > mm >A7 a a a , a 
Iva xataimon avtovs év Kaip@ edv0ér@ THs Tod AovTpod Tadtyyevecias, Tis 
¢ ~ ~~ “~ , n~ >. 
adécews Tov dpaptiay, Tov évdvuatos ths apOapaias 
“Iva evAoynon Tas eladdous adrdy Kai ras é€ddous, mavra toy Biov abrédy, rods 
a“ / “ a / 
oikous avT@y Kal Tas oikerias, Ta Téxva aitay iva avénoas eidoynon kal eis 
pétpov nrrkias ayayov codion 
o , > tl , A , A , 
Iva xatevOivn adtois mavra Ta mpoxeipeva mpds TO cupepov 
> 
EyelperOe 
A a be , | ea e , 
Tov ayyedov tis elpnyns airnoate of Katnxovpevot 
Elpnuixa tyiv mavra Ta mpoxeipeva 
a e , aA “ e a 
Elpnuixiy tiv mapovoay jpépay Kal mdoas Tas Npépas THs Cons tuav airnoadbe 
Xpioriava tuov ta TEAN 
To Kaddv kal Td cuphépov 
c A “A lal ~ A ”~ >'4 “ > a 10 6 
Eavurovs t® (@vTt Gem Kal To Xpior@ avrov mapavecUe 
KAware ras kepadas 
& tepevs 
Elpnyn maow 
& Aads 
Kal tr mvevpate cov 
ovTw THs evAoyias dpxerat 
e . . 7 ° e . . 


émPBodow &navtes 76 


’Apny' 


25 


30 


35 


40 


472 Appendix C 


0 Stdakovos 
‘Yrép ray évepyoupevay (éexrevds Senbaper) 
& Aaéds 
5 Kupie éXénoor 
KXivare ras Kepadds 
& tepevs 
Elpiyn maow 
10 6 Aads 
Kal t@ mvevpart ood 
ovTw Tis evAoylas dpxetar® 
*O Sidkovos 


15 ‘Yrep ray ev peravoia (éxrevds SenOdper) 


& Aads 
Kupie €Aenoow 
& tepeds 
20 Elpnyn maow 
6 Aads 


Kal r@ mvevpatt ood 
ovTw Tis evAoyias dpxerar® 
25 & SvdKkovos 
"Ocor év peravoia dmédbere mavres™, 


At Ovpar xAclovrat ". 


{MASS OF THE FAITHFUL) 


{THE PRAYERS) 
30 Mdvres Spolws én’ e5dgous Kelvrar 1? 
& StdKkovos 
AenOdpev irep tis oikovpévns dadons 


6 Aads Kal ta radia 


Kupte éAénoov 


35 “Ymép ris éxkAnolas ris péxpt mepdrav ris yhs éxrerapevys 


*v ‘ é , a / e 4 4 N bend > Xn ‘ o 
Tep emloKoT@Y amavT@Y, uTep mpecBuTepav Kal THs avTiAnWews Kal tva 


dpOoroun tov Adyov tis adnOeias 





“aga 
nl 
*y 
Se 
4 
Pe 
2 


, ee ee — 





The Liturgy of Antioch A73 


‘Yrép Baciéov Kal Tév KpaToUvToY 
‘Yrép tév évradda kal tev dmavtaxov 
‘Yrép tav év vécos, ev petdddots, ev oKAnpais Sovdeias 
‘Ymép tav évepyoupevov 
‘Ymep yns kat Oadacons 5 
‘Ymép aepwov'® 
mavTes Spolws aviordpela 
& StdKovos 
Tov arreaon ris elpryns aitHC@meda 
Ta mpoxeipeva mavra eipnuxa alrnodpeba 10 
& tepets 
Elpyyn mao 
& Aads 
Kal tO mvevpate cov 
ovtw Tis evAoyias dpxerat"* 15 


{THE KISS OF PEACE) 


"Aordfovrar GAAHAous péAAovtos Tod Sdpou mpordépec Gar ». 


(THE OFFERTORY) 
‘O Stdkovos 20 
*AméeAOere OF MH AYNAMENO! AEHOANAI 
*Enipin@cKete AAAHAOyC 


*OpOoi ctdmen Kadac 7 


m { ANAPHORA) 25 


{THE THANKSGIVING) 
“O iepevs 
*H ydpic Toy Kyploy fuer Inood Xpiorod kai 4 ArAtH TOY Oeod kai Tlatpdc 
Kal 4 KOIN@NIA TOY Aploy TINeYMaTOC EIH META TANT@N YM@N 
& Aads éEmpbeyyeTar 30 
Kai meta Toy mNeymatoc coy?” | 
& tepevs 
AN@ CY@MEN Hav TON NOYN Kai Tac KapAiac 
6 Aads 
Eyomen tipdc TON Kypion 35 
& tepevs 


Eyyapicticomen TQ Kypi@ 


474 Appendix C 


5 Aads 
"AZION Kai AIKAION 
Tote Gpxetar & tepevs tis edxapiortias 

Evxapioriay b€ drav eimw mavra avanticow tov Tis evepyecias Tov Seod 

5 Onoavpdy Kai Tay peyddov éxeivay dvapipynokw Swpea@v' Kal yap Kal mets 
> / “a ‘ ~ > , \ > / > , a a ‘ 
emtheyovres TO trotnpiw [rns evAoyias| Tas adadrous evepyecias Tod Ocod Kat 
dowy drodeavkapev oUTas aitd mpocdyouev Kal KoLWwvodpev edyaptoTodrTes 
ao a , > U A a“ > Ud id a , cid > 4 
Ore THs mAadvns annddAake TO Tov avOporev yévos, Ort pdkpay svras éeyyds 
> , big > z, » Wee + > ¢ > -_ , > A e a 
emoinaey, Ott €Amida py Exovras Kat ab€ous ev T@ Kéopy@ adehporis €avrod 


, lol 
IO KaTeokevace Kal ouykAnpovdpovs’ tmép TrovTev kal tay TowvTay dmdyTov 


evxapiorobrtes ovUTw mpdciper *® 
"Evydnoov peta tivey éotnkas KaTa Tov Kalpoy TOY pvoTHpiov, peTa TOY 
XepouBip, pera Tov cepahip ... mas ovv Suvion od per exeivwy Eye 
“Arioc arioc arioc 7 
, oj > ‘ ‘ < tal tal ’ > a 21 
TIAHPHC O OYPANOC Kal H [TH THC AOZHC AyTOY 
‘H rpoofopa 4 airy éotw.. iv 6 Xpiords trois padnrais eSaxe kal Hv viv ot 
¢ ~ “~ a A ‘ er a id A > , A > € > 
iepeis motodvrat ... Gomep yap Ta pypara dmep 6 Geds epbeyéaro ta adra eorw 
a ec ‘ \ a , MA c t £ F=f" > 22 
amep 6 iepeds kal viv Aéeyes OUTW | MpoTHopa 7 avrn éatt ™, 
{THE INVOCATION) 
Cd f) a , ee ‘ ‘ . > ’ > A > by a“ 
Eornke mpd ths tpamé (ns 6 lepeds ras xeipas dvateivwy eis Tov ovpavoy Kado 


20 
TO IIvedpa To “Ayiov rod mapayevéoOat Kal dyracOat Tav mpokeipevov—iva Hh 
, > A “a , + 3 ’ A , > , ‘ \ > , 
Xdpis émimegodoa tH Oucig du’ exeivns tas drdvtav avayry Wuxas Kal dpyupiou 
Aapumporepas arodetén memupwpéevor * 
Tout oraupov émi td mpoKelpeva *, 
25 {THE INTERCESSION ) 


Td kowdv THs oikovpévns Keira Ka@dpo.ov® Sia roiro Oappodvres imep THs 
“~ “~ “ ao 
oikouperys Sedpucba rére—tmép ths KaOodtKhs exkAnolas THs amd TEpaTaY Ews 
Tepatay THs oikovpevrns—mpoceot [6 lepers] ro Oe@ Seducvos rovs dmavraxod 
, ~ “~ a 
mrodepous oBeaOnvat, AvVOnvat Tas Tapaxas’ elpHynv, evernpiay, TavTwY TV ExdoT@ 
el > 4 ‘ idi. .Y ’ Lal 7, aA > , 25 / 

30 Kak@y émikerpéevoy kat idia Kat Snuooia rayeiay alréy amaddayyy™. Myjpny 
TrovovpeOa Tov amehOdvrwv emi tov Ociwvy pvatnpiov Kal imep a’rav mpdotpev 
Sedpevot TOU auvovd Tod KEetpévou TOU AaBdvros Ty duaptiay TOU Kdcpov * 

. . . . ° . . . . . 


. . 


€IC TOYC AIMNAC THN AIMNON 
& Aaéds 


> Amin 27. 


{THE LORD’S PRAYER) 
*O tepevs kai 6 Aads 


Tlatep Hm@N 6 EN TOIC OYpanoic KrA *, 


The Liturgy of Anttoch A75 


{THE MANUAL ACTS) 
‘O BidKovos tapertads 7 OvotaaTyDio “O iepeds KAG Tov dptov™. 
Bog 
AenOdpev mavres Kown 
. e . . . . . . e e a a 5 

¢ ‘ , a“ > a 
Yrép wavrey tov év Xpiot@ Kekoun- 

pévov Kal Tov Tas pyeias UTEP alta 


émitedovvT@y 
. . . . . 29 
’AvédkeTat Ta Gudidupa kal éexéepetar f Puoia®” 10 
5 tepevs 
TA aria toic ariorc * 
{THE COMMUNION > 
Oi Parrar Wadpodv ppd’ Oi morol mpocépxovrat kai of StaKov- 15 


’ Z a 33 
‘Yioow ce 6 Oeds pov 6 Baoievs ovpevor Stavépover ta Sdpa %. 


prov 
DroadAe & Aads Ka” Exacrov otixov 


Oi d@Oadpol mavres eis oe eAmiCovor 


kat od didws thy tpopyny avrav ev 20 
evKutpia *, 
{ THANKSGIVING) 
‘H éoxadty Evxapiortia *, 
(THE DISMISSAL ) 
“O StdKkovos 25 


TTopeyecde €n eipriny *. 


The Antiochene writings of S. Chrysostom belong to the years 370-398 and 
mostly to 381-398. Of the works quoted below it is doubtful whether the de 
Poenitentia ix and the in illud Vidi Dominum i belong to the Antiochene period 
or to the Constantinopolitan, and there is some doubt as to the genuineness of 30 
the latter (see monita in the Benedictine ed., ii. p. 278, vi. p. 94): ad eos quit 
scandalizantur was written in the exile (10. iii. p. 465). Some of the references 
are derived from an article by Dr. Probst in the Zeitschr. f. kath. Theol. 1883. 

Chrysostom mentions the beggars at the gates of the atrium (avA7) of the 
basilica (de verbis Habentes eundem spiritum iii. 11 [iii. 289 D}), the cantharus at 35 
which the people washed their hands (7b. xpnvas eiva: év rais adaAais Tov eduTnpiov 
otkwy vevdmorat iva of péAAovTeEs evXETOaL TH OCG mpdTEpov drovipapevor TAs xeElpas 
ovTws avdras eis eb} dvateivwo), the doors where they kissed the threshold or the 
posts on entering (i 2 Cor. xxx. 2 [x. 650 D] 7) obx dpare bao Kal Ta mpdOvpa Tod 
vaod TovTou pidovaw of pev KiipayTes, of 5é TH XELpl KaTEXOVTES Kai TY OTOpATL THY XELpA 4o 


476 Appendix C 


mpooayovres ;), the barriers separating the men from the women in the nave (i 
Matt, \xxiii al. Ixxiv. 3 [vii. 712 B] éxphy wey oby Evboy Exew 7d Tetxos 70 dretpyov 
byads Trav yuvakdv éredh 5 ob BovAcobe dvayKaiov évdmuoav civar of marépes 
Kay tais caviow byads ravtas Siarerxioa’ ws eywye dxovw Tay mpeaBuTepow ST TO 
madadv ovdt Tatta Hv 7a Texia), the sanctuary (Bjua de s. Pentec. i. 4 in n. 23 
below) with the episcopal throne (@pévos n. 1) and the altar (7d @vovacrnpiov 
Nn. 209, 7 Tpame(a n. 20, 22, 24; sometimes of silver, iz Matt. 1 al. li. 3 [vii. 518 B}) 


on 


within. its curtains (7d dupidvpa n. 29, Ta mapamerdopara n. 32), with a cross 


(n. 24, but this may only refer to the use of the sign of the cross ‘in the sacred 
10 banquet’) and its costly vessels (rorhpiov xpudotv Kai ALvBoKndAAnTOV in Mait. \al. 


¥ ay 
oe 
a — 


itt Oh Ree be ee tO tee lg. 


li. 3 (vii. 518 a}) the silk veils (2b. B onpixd. ivdria), and the candelabrum (Avyxvia — 


ib, Xxxii. 6 [vii. 373 c.]); the albs of the ministers (7 Matt. 1xxxii al. lxxxiii. 6 


[vii. 789 D] Tovro tyay H afia, TOTO  dopdAca, TOUTO 6 aTépavos amas, ovx iva — 


AevKdv xiTavioKov Kal dmrooTiABovTa TepiBadrAdmevor tepiinte: and the stoles of the 
15 deacons in de Fil, prod. 3 [viii app. 37 A] T@v Aecroupyav Tis Oeias tepovpyias Tar 
plpoupévwy Tas THY ayyéAav TTépuvyas Tails AEemTais SOdvais Tais Emil THY apioTEpay 
@pwv Keipévors : but this is not Chrysostom’s ; possibly it is by Severian of Gabala; 


- 


see monitum p. 33). For the behaviour of Antiochene congregations see im © 


Matt, xxxii. 7 (vii. 374 D), i 1 Cor. xxxvi. 7 (X. 341 C). “H Svvagis in Matt. v. r 
20 (vii. 72 A). 

The most inclusive passage on the liturgy is 7 2 Cor. xviii. 3 (x. 568 B) gore 
dé Grou ode KiéorynKev 6 lepeds Tod dpxopuévov, ofov bray dmodaveay 5én TaV ppiKTav 
pvoTnpiwrv® (33) dpoiws yap mavres afiotpeba TaY aiTay, ov KabaTep emt THs Tadads 

diadnuns| Ta pev 6 iepeds Hobe TA Se 6 dpydpevos Kal Opus ovK Hv TO AaW peréxev 
25 wy perecxey 6 lepedss GAX’ od viv GAAA naow ey oHpa mpdKertar Kal woTnpiov ev, 
kai év Tais edxais 5% moAd Tov Aadvy So Tis av ovveccpépovta’ Kal yap (8) imep Tav 
évepyoupévav, (g) imtp ray &y peravoig Kowal kal mapa Tod tepéws Kat map’ adtay 
yivovra ai edxal Kal mavtes play A€yovow ebyjy, edxiy Thy éEAéov yéuovoay, maduv 
éredav (11) eipfwpyev tav iep&v wEpBddrov Tors od Suvapévous THs tepas peracyeiv 
30 tpamé (ns (12) érépay Sev yevéabar edxiv Kal mavres dpoiws én’ eapovs KeipeOa Kat 
mavTes dpoiws dvuotdpeba. (15) Stay eipnvns maduy peradapBavew Kal peradddvac 
dén mavres duciws donatépeba, (17) én abTav mddw ToY ppiKwdecTaTwY pvoTnpioV 
émevxerar 6 lepeds TH AAG, ewmedxerat Kal 6 AaAds TH lepet 7d yap MetAd TOY TNEYMATOC 
COY ovdéy GAAo éotlv 7} TovTO. (18) ra Tis ebyxapioTias waAW Kowd odd e yap 
35 éxeivos ebxapiotet pdvos dAdA kal 6 Aads Gmras* mpéTEpov yap aiTav AaBay pwriqy, 
eita ovvTiOepevov Sti AZIWC KAi AlKAIWC TODTO yivera TéTE dpxeTa THs evXapLorias. 


kat Ti Oavpacers et mov pera Tod lepéws 6 Aads POEyyerar Srov ye Kal (20) per’ abray — 


TaVY xEpovBip Kal Trav dvw Suvdpewy KnowH Tors fepods éxeivous tuvous dvanéure, 
This is referred to below as ‘the introductory passage’ and the numbers in 

40 the text refer to the notes following. 
£ 1 Adv, Jud. iii. 6 (i. 614 Cc) eiordév 6 matip ob mpdrepov Ent Tov Opdvoy avaBaiver 
ToUTov éws dv dnacw byiv cipnyny émevénra Kal dvaotds od mpdérepoy ApxeTar THs 
mpos bpas ddackadlas Ews av dnact 6@ tiv eipnvnv Kat péddovres evdovyeiv of iepets 
mpoTepov TovTo bpiv émevgdpevar cttw THs evAoyias dpxovrar: de s. Pentecoste i. 4 

45 (ii. 463 B) da TovTO obk dvaBaivoyT: pdvov odds Siadreyouévw mpds byas ode eh yoperw 
drip tyav ravrny eEncpbéyyeoe THY phow... . Kal byets empbeyEnade ait@ Kal 
To mvevpatt cov: in Matt. xxxii. 6 (vii. 374 A) évradOa Séfacde peta dydmns 
ciordvTas Huds mpos buds Kal Stay einw Eipnyyn bpiv era eimnte Kal ro mvedpati aod. 
Cp. pp. 33, 35 above. 

509 2 In Rom, xxiv. 3 (ix. 697) 6 parny évradvOa ciceAOdv eiré Tis mpopHtns, Tis 
dnéaToXos onpepov SiedkéxOn Hpiv nai wept rivev; ad pop. Ant. vii. 1 (ii. 85 E) 7d 
OnpEepov Hyiv dvayvwobiv peraxerpiodpar BiBrlov Kal el SoKxet Thy apxhv avTod Kal 
7) mpooimov (Gen. i. 1): 1” 1 Cor, xxxvi. 6 (x. 341 A) bray dxovons Tod mpophrov 
A€yovros Tdbe Aéyer KUpios, dadatrnO THs ys, avaBnO wal adros eis Tov ovdpavdr. 

55 Cp. in Act. ap. xix. 5, in 2 Thess. iii. 4 quoted below p. 531, n. 5, from which it 
becomes probable that at Antioch also Tdde Aéyex Kvpios was the standing 
introduction to the Old Testament lection, Cp. n. 4. 


The Liturgy of Antioch 477 


® See n. 2 and de baptismo Christi 2 (ii. 369) jeovoare onpepoy TlavAov Tirw 
diadreyouévou nal Aé-yovTos ob rw neEpl pev THs Tapovons Etepayy } Tod Ocod xapis KTA, 
mepi 5é Tis pedArovons Tpocdexdpevoe tiv pakapiay éAnida xTrrX from which it 
appears that Tit. ii. 11-13 was part of the Apostle for the Theophania, Jan. 6. 
Cp. p. 371. 11 above. In Eastertide the Acts took the place of the Apostle: cur 
in Pentecoste 5 (iii. 89 D) TovTO oby éort AciTOV TO (nrovpevor, Tivos évexev ai TIpdges 
Tav dnootéAwy év TH mevTnkooTH avay.vwoKovra: and passim. Cp. n. 4. 

* In 1 Cor, xxxvi. 7 (X. 342) &a TodT0 Kal 6 dvaywwonwy pdvos pbéyyeTat, Kal 
avros 6 riy émoxomhy éxwv avéxerar ory KaOhpevos* Kal 6 YaddAwy Yarra pdvos’ Kav 
navTes Umnxovaw ws & éEvds ardpatos } pwvt) péperat al 6 SwA@v Spurl pdyvos. 
This may well refer to psalms between the lections: but there seems to be no 
certain evidence of this use in Chrysostom. In expos. in Ps. cxvii. 1 (v. 317 A) 
he refers to the Easter refrain Ps. cxviii. 24 (This is the day etc.). The people 
only responded (imnyxeivy, broyddAdew) with the refrain: 7b. rod pev yap otixou 
oi marépes Gre Hxov dvta Kal T bYnAdv ExovTa Séypa 7d TAHOs ianxXElv EvopobéTnoav 
éretdy) TOV Gravta jyyvdow Wadrpdy : in Matt. ii. 5 (vii. 29 Cc) Tis yap tyay eiwé por 
Tav évtav0a éornkdtwv Warpov eva drarnbels eimety SUvaiT’ av 7 GAAO TL Mépos TOV 
Ociwy ypapay ; ove éotw ovdeis. Cp. in Ps. cxliv. 1 (v. 466 £) and p. 29. 30 above. 

5 In Joan. x al. xi. 1 (viii. 62 B) kata piav caBBatov 7) nal Kara oaBBarov tiv 
péAAovoay év byiy GvayvwoOncecbau Tar cbayyediov TEpiKOTHY, TAVTHY mpd TOUTWY TAY 
HuEpAV peTa Xelpas AapBavwy ExacTos oikor KaOHpEvos avayivwoKéTW TUVEXDs: in 
Matt. i. 6 (vii. 13 B) Wore 5e edpabéarepoy yevécOa tov Adyov Sedpeda Kai 
mapakadovuey Srep Kal éml TaV GrAd\wv ypadwy TeTOLhKapev mporAapBavev Ti}v 
TEpLKOTIY THs ypapns iv dv uéd\dAwpev eEnyetoOar. The homily de baptismo Christi 
(ii. 367 sqq.) follows S. Matt. iii, which was probably the Gospel for the 
Theophania. Cp. p. 372. 36 above. 

® See n. 1 and mm 1 Cor, xxxvi. 4 (x. 339D) éweddv dpiwpeOa A€yev 6 Aads 
dvripbéyyerar TS mvedpari cov Sexvis Sti Td Tadadv obTws EAeyor ovK OiKEia Copia 
GAG TH mvedpatt xwotpevon. Cp. n. 4. Hom. de bapt. Christi (ii. 367) was 
preached on the Theophania. For several sermons at one synaxis (cp. 
Pp. 29.41) see i 1 Cor. xxxvi. 4 (x. 339 C) GAAd viv 7a obpBodra KaTéxopey THY 
Xapicpudatwv éxeivwy pdvov’ Kal yap Kxai viv dvo 7) Tpeis Aéyouev Kal dvd pépos Kai 
érépov ovyOvtos Erepos dpxera (1 Cor. xiv. 27-29). For applause at sermons, 
de incompr. Dei nat. iii. 7 (i. 471 A) éwnvécate 7a eipnuéva; peta ToAAOD OoptBou 
kat kpétov Thy mapaiveow éd€facb_; ad pop. Antioch. ii. 4 (ii 25 A) Ti wor THY KpdTaY 
dpedos TovTaY ; Ti 5? TOY éraivwr Kai ToY OopiBwv; Cp. in Gen. xxvii. 8 (iv. 268 B). 
In de incompr. Dei nat. iii. 6 (i. 469 A) S. Chrysostom expostulates with those 
who depart after the sermon. 

* De incompr. Dei nat. iii. 7 (i. 471 A) peta Thy Tmapaiveow cdOéws ebyn. For 
rubrics and formula see zz 2 Cor. ii. 5 sqq. (x. 435-440). The response Kuipe 
éAénoov to each petition is implied in the corresponding formulae for energu- 
mens, penitents and faithful below, n. 8,13. Cp. p. 3. 15-5. 11. For the peace 
and blessing see n. 1. 

® In Matt. \xxi al. Ixxii. 4 (vii. 699 £) Kal 4 mphrn Se Sénors éd€ous yéuer STav 
imép Trav évepyoupévay mapakadA@pev* Kai 4 Sevrépa madw imep éerépwy tov év 
Heravoia modd TO édeos Em (nrovca: de incompr. Det nat. iv. 4 (i. 477.¢) iva Tod 
dypou Kal ris wéAews amdons vdov napovons Kowal wept abrav ixernpiae yévovTat 
navTov dpobvpaddy tov Kowdv Seondrny brép adrav éfarroupévwy Kal édefoat mapa- 
kahovvrav pera opodpas ris Bors: 1b. iii. 7 (i. 470 E) Tovs évepyoupévous Kat’ éxeivor 
tornot Tov Kapdy & Sidxovos Kal Kedever Kiva THY KEepadjy pdvoy Kal TS oxHpaTe 
TOU Ghparos moeicba Tas ixernpias’ edxecOau yap avbrods pETA TOD KoLVOD GVAACyoU 
Tay adehpay od Oéus: in 2 Cor. xviii. 3 (see introductory passage above). The 
first two and the last of the passages indicate the response Kupre éAénooy : from 
the third it appears that the energumens were not bidden to pray for themselves 
and that there would be nothing in these prayers corresponding to the clauses 
beginning "EyeipeoOe in the catechumens’ prayers. Cp. p.5 sq. For the peace 
and blessing see n, 1; and on the exclusion of the catechumens see n. 11 below. 


5 


25 


30 


40 


45 


5° 






478 Appendix C 


® In Matt. \xxi al. xxii. 4 above n. 8, and see introductory passage and n. 1. 
10 In Eph. iii. 4 (xi. 23 a) dxovers Eat@Tos Tov KnpuKos Kai AéyovTos “Ooo év 
peravoia awédOere mavtes. The MSS. here read deqOnre: see S. Chrys homiliae 


in Gal. et Eph. in Biblioth. patrum Oxon. 1852, p. 133 and note p. 388, where is 


5 suggested the emendation dco év peravoia dmédOeTe’ Soot pr Ev peravoig SeynOnre. 
1 In Matt. xxiii. 3 (vii. 288 c) xal yap Ta pvornpia 5a TovTO Tas Odpas KrelovTes 


émreAodpev nal Tovs duvnrovs eipyouev ove ered?) doOéveray KaTéyvwpev TOY 


TeAoupéveov GAN’ érerd?; GTeAgoTEpov of TOAAOL Mpds adTa Err dxewra: de Resur. 3 
(ii. 441 E) Eornee moAAaKIs TAOVGLOS Kal Tévns ev exednola* KaréhaBey } Gpa Ta 
10 Oeiwy pvoTnpiov’ efwOeira 6 mAovoLos ws apUyntos, iorara: Se 6 mévns evTds THY 
ovpaviwy oxnv@v Kal ov« ayavaxrel 6 mAovatos, olde yap EavTov GAAdT PLOY THY Ociav 
pvotnpioy .. . évvénoov ayannte ras broxape THs ExxdAnoias Seavdrns Kat rapedpever 
Tois pvotnpios motos oikétns, dvaxapel Séomova Kal piver } Oepamava. On the 
concealment of the mysteries see further 7 Gen. xvi. 2 (iv. 125 E), and introductory 
15 passage, and the formula icaow of peyunpéva, de Proph. obscur, ii. 5 (vi. 188 B), 
in Gen. xxvii. 8 (iv. 268 A) and passim. 
12 Introductory passage. 
13 De Prophet. obscurit. ii. 5 (vi. 188 A) Kowh 5% mavTes dxovovTes TOU Siaxdvou 
ToUTO KeAevovTos Kal A€éyovTos AenOSpev brép Tav émoKxdmwv Kai Tov yhpos Kai THs 
20 dyTiAnwews nal iva dpOoTopn Tov Adyov THs GAnOeias Kal imép Trav évradOa Kal 
imép Tav dnavtaxod, ob mapareiobe Toeiy TO éniraypa* GAAG peT ExTEVElas ava- 
pépere Thy evyxny eiddTes THs bperépas ovvddov Thy Siva ioacw of pepunpeva Ta 
Aeyoueva, TH yap ebyH TOV KaTnXoupévow oddémw TOdTO émTérpamTa eed?) OvdEémw 
mpos Tiv mappnoiay épOacay ravTnv. tyiv be Kai brép tis olxovpevns Kal bmép THs 
éxxAnoias THs wéxpt TepaTav THs yhs éxrerapévns Kal tnip Tav Sioxovytwv abt 
émoxdmav andvTwy mapakedeveTa moeicba Tas Senoas 5 TavTas Siaxovav xat 
imaxovere pera mpvOvpias: in Matt. \xxi al. lxxii. 4 (vii. 699 E) wal % Tpitn 5e [Senors] 
nadw trép hay avtav Kal airy Ta matdia Ta duwpa TOD Sypov mpoBadrdr€eTa Tov Oedy 
éml édXcov mapaxadodyra: in 2 Cor. ii. 8 (x. 440 E) kal ydp én Tav moray tirép 
30 émoxonwy, tmép mpeaButépwy, tnép Baciréwy, imtp Tav KpaToivTwr, inép yhs Kat 
Oardcons, imép dépwr, itép THs oixovpévns Gnaons Kedevdueba mpooréva TH qidray- 
Opumw Oca: de incompr. Dei nat. iii. 6 (i. 468) ei ydp bmép tev & vos, & 
peTadAas, év oxdrnpais Sovdcias Kal trép tay éevepyoupévav Kedrevdpeba Tov Oedy 
mapakad<iy (but this is not said expressly in reference to ‘the prayer of the 
35 faithful’). For the ma:dia cp. p. 5. 12 above. 
1! Adv, Jud. iii. 6 (i. 614.C) al 6 SidKxovos 5& Kedevav edxecOa peTA THY GAY 


2 


on 


Kal TOUTO émTaTTEL KaTA THY Evy aiTciy TOV Ayyedov THs EipHyvns Kal TA TpOKEiLEVa 


mavra cipnuinad: in Ascensione 1 (ii. 448 D) dxovcoy év tails mpocevyxais dei Ae yovTwY 

tov Siaxdvev Tov ayyedov ths eipnyvns airnoate. Cp. Ap. const. viil. 36,37; and 
4° p. 39. 21 above. For the peace and blessing see n. I. 

% De compunct. ad Demetr. i. 3 (i. 127 A.B) bid TadTa KerAede Td SHpov apéevras 
él Tod OvotacTnpiov mp@rov SiadrAayHvat TH AdEAPD... Hels 52 TA pev ovpBodra Tov 
TpayLaTwv KaTéxopev, THs 5e dAnOeias adrhs ExmentwKapev donaCspevor pev GdAHAOvS 
HéAAovTos TOU Sapov mpoopéeperbar, xeiAceor 5¢ ws emt TO TOAD Kal ordpart TOTO 
mowovvtes pdvov (cp. S. Cyr. Hier. Cat. xxiii. 3): 7 2 Cor. xviii, see introductory 
passage. Cp. 7b. xxx. 1 sq. (x. 650C): de prodit. Judae i. 6 (ii. 385 D). 

16 In Eph. iii. 4 (xi. 23.4) Tivos oby Everev rA€éyer “AmeAOeTE [al. mpoedAOere] of pr 
duvdpevor SenOqvar, ov be ‘Eornkas itapaes; adv. Jud. i. 4 (i. 593 B) odx Spare Ent 
Tav pvoTnpiwy Ti Bog auvexas 6 Sidxovos ’EmywwwoKere GdANAOs ; de incompr. De 
nat. iv. 5 (i. 478 c) nal yap airs rotro mapaxedevecOa Tov Siakovoy Gmact Kat 
Aéyew *OpOol oTGpev Kar@s odx AmtA@s OdSE ecikh vevopobérnrat GAX’ iva Tods Xapat 
oupopevous Aoyio pods dvopbwowpev. The position of these proclamations is not 
defined: they are placed here on the analogy of Ap. const. p. 13. 26 sqq. above. 


or 


4 


° 


5 


Cp. p. 41.5 sqq. There is no evidence in S. Chrysostom as to the position of — 


55 the offertory and little allusion to it. Two passages commonly assumed to 
refer to the offertory (7 Eph. iii. 5 and im 1 Cor. xxxvi. 6: see Probst Lit. d. 
vierten Jahrhunderts Minster 1894, pp. 176, 178) describe rather the com- 


ae 


ae ea 


re 


a 











The Liturgy of Antioch 479 


munion: see below n. 29, 30. But the AP. const. (p. 13. 33) may be taken as 
evidence that at Antioch it followed the kiss of peace in S. Chrysostom’s time. 
The people’s mpoopopat, offered with special intentions, are mentioned, in Joan. 
Ixii al. Ixi. 5 (viii. 374.C) ef pev yap dyaprwdds 6 reOvyKds Kal TOAM TH OCG 
mpooxerpovnws det Saxpvev, uGAdov Be ob5e Saxptew pdvov, TodTO yap oddev Spedros 
exeivy, GAAA Toeiy Ta Suvdpeva Twa Tapapvoiay adit wepimorqoae éAenuoodtvas Kal 
mpoopopas. 

“' De s. Pentecoste i. 4 (ii. 463 B) ob mpdrepoy darera tov mpoKepévor ews dv tpiv 
abrds érevénrar tiv mapa Tod Kupiov yap kal ipeis empbéyénode avT@ Kal 7O 
mvevpart gov. Theodoret ad Jo. oec. ep. 146 (Migne P. G. lxxxiii. 1392 D) H yApic 

_... TANTON YMON ... TODTO 88 év Tdécas Tais éxkAnoias Ths pvotinns ears AEW- 
Toupyias mpooijov. The form is the Byzantine, p. 321, and not that of the Ap. 
const. p. 14 or of S. James, p. 49. The response given by Chrysostom above 
is not exact: it is given accurately in introductory passage. 

18 De poenitentia ix. 1 (ii. 349 C) ri moels dvOpwre 3 ody brécxou TO iepel eimovrt 
“Ava ox@pev tudy tov vooy «al tds Kapdias, Kai eimas *Exopev mpds Tov Kvpior ; 
and introductory passage. Cp. p. 50. 

* In 1 Cor. xxiv. I (x. 212 DE): cp. the following context (213 a) moTnptov 5é 
evAoyias éxadecev érrerdi) adTO peta yxeipas ~xovTes vitTws adrov dvupvovpev Oaupd- 
(ovres éxnAnrropevor Tis apdrov Swpeis eddoyoovres Sri Kal abTd TodTO ef exeev 
wa pi peivwpev ev rH wAdvy Kal od pdvoy égéxeer GAAA Kal maow Hyiv perée- 
danev. Ad eos qui scandalizantur 7 sq. (iii. 4828 sqq.) is certainly modelled 
on the Thanksgiving, especially 8: mpd rovtwy dadvrwv éuod mAdoas Tov av 0pwmov 
dddoxarhov ait@ tov Euputov évanébero vdpov. . . kal Suws ovdt obrws abroy 
éyearéhimey ddd Kai weadvra Kal bmooKkedobévta emnvepOou Kal émpedelas dwodavey 
emote, Kal mp@rov pey napavav cal cvpBovredav, torepoy 58 7H poBy Te Tpipw 
vovderay nadevov Sidaoxnwy' émevd}) 5 TocodvTov TpovdwKav da@pov of moAdAol TaY 
dvOpwrev, tiv dnd Tis profs SidacKarlas Aéyw dpércrav, od88 obras adrods 
karéhimev ov5é mavwAeOpig mapédwxey adr’ Eee Sid mpaypdatov bi’ evepyeoiav da 
kohdgewv tmadevav vovderav, bia Tis KTicews adtis Kad’ Huepay épyafopévns Kat 
THY S.axoviay TAnpovons Tiv ciwOviay, bid Tov Tapaddgws mapa Ta ciwOdra yivopévenr , 
bid. tov év dpyxp dieaiwvy . . . ciza Kat vdpov edwxe Kad Tpopnras daméorere Kal 
Emange nai dvijce kal aixparwoia mapéSwxe wad edevdepias itiwoe nal ob drédcnev éf 
apxijs ws Tédous navra modv Kal mpayparevdpevos imp Tov yévous Tod HUETEpOU ... 
kat Tédos 70 KEpaddmoy Ta ayabdv cipydcato Kal TOv vidy dwécrere Tov éavTOD TOV 
vidv Tov yvhaotov Tov povoyerh, Kal 6 Ths abtis picews dv aUT®@ yiverau Omep &yd Kai 
én ys Badifev trois dvOpmnos cvvaveotpépero nTrA. The whole tract is on the 
grounds of thanksgiving and may be regarded as a spacious paraphrase of this 
section of the liturgy. Cp. pp. 16 sqq., 51, 324 sqq. 

» In Eph, xiv. 4 (xi. 108 a). Cp. in illud Vidi Dominum i. 1 (vi. 95 D) dvw 
orpatial dof odoyovow dyyérav, KaTw ev ExxAnaias XopoorarodyTes avO pwr 7T7)v avThYV 
exelv ois éxpupodvrat Sofodoyiav dvw Ta cepaplu Tov Tprodryov Huvov dvaBoG, naw TOv 
avTov 4 Tov GvOpwrwr dvanéuTer TANOUs : de Poenitent. ix. 1 (il. 349 D) Ths Tpawé (ns 
Tis pvoTiKis éénprigperns . . . TV xEpovfip Taprorapévov Kal TOV cepadip inrapévav, 
Tay éanreptyav Ta Tpdcwna KaTakaduTTévTaY, nac@y THY dowpdrev duvdpewy pera 
Tov lepéws bmep cov mpecBevovady xrA. Cp. introductory passage. In illud Vidi 
Dominum i. 1 (vi. 95 D) dxatdmavaros iuvodoyia, 1b. Vv. 4 (vi. 144.B) dxaran. 
Sofodoyia, de bapt. Christi 4 (ii. 374 c) émvixtos Bh. 

*! In illud Vidi Dominum i. 3 (vi. 98 £). ; 

* In 2 Tim. ii. 4 (xi.671£). Cp. de prodit. Judae i. 6 (ii. 384 B) oxfjpa mAnpadv 
Eornxev 5 kepets Ta phuatra POeyyopevos exciva, 4 58 Sdvayus Kal h Xapis TOD cod 
éort, Totro pov éort 7d oGpd pyor’ TodTo 7d fphua HeTappuOyuiCe: Ta mpokeipeva: 
kai Kabdmep %) part) txeivn t A€yovca Adfdvecbe Kal TANOUY<GOE Kal TAnpwoarTe Tijv 
Viv EppéOn pev Graf bia wavrds 5e rod xpdvou yivera Epyw evdvvapyodoa Thy pvow 
Tiv juerépay mpds madoroiay, otrw Kal % pwvi) arn Gra dexOeioa Kad’ éxaoTnv 
TpameCav ev Tais éxkrnolas ef exeivou péxpe ofpepov Kat Héxpt THs avtod mapovoias 
Ti Ovoiay dnnpticperny épyacerat. 


5 


° 


25 


30 


40 


45 





480 Appendix C 


3 In coemet. appelat. 3 (ii. 401 D): de Sacerdot. iii. 4 (i. 383 A) EornKe yap 
5 fepeds od mip Knatapépwv GdrAdAa 7d Tvedua 7d Gyov wat thy ixernplay Ent word — 
moteirar ovx iva Tis Aapmds dvabev ApeOeioa Karavadwon Ta Mpokeipeva GAN iva — 
h xapis émnecodoa err. : cp. de s. Pentecoste i. 4 (ii. 463 C) } TOU Mvevdparos xapis 
mapovoa Kal naow épimtapévn tiv pvotiKny éxeivny KatacKevdfa Ovolay ... ovdey — 
avOpwmvov Tay y.vopéven év TO iep@ TovTw Bnyatt. Possibly the following alludes — 
to the passage preceding the words of invocation: im illud Vidi Dominum i. 2 
(vi. 97 BD) Séov ce SedouxdTa Kal Tpépovra tiv dryyedcKi Sofodoyiay éxnéumew 
géBw te tiv éouortdynow TO kristy moreioOa Kal did TavTns ovyyvwpny Tov 
10 énracpévov aireicba ...’EAénodv pe 6 Oeds A€yes Kal ToU édA€ous GAAdTpLov 7d 

HOos émdeixvvoa Bodv pe Bods Kal févov Tis cwrnpias TO oxfpa Siarvmois. 

Cp. p. 53 above. 

2 Quod Christus sit Deus 9 (i. 571 A) ovros [6 oravpds] év TH iepG tpaméln, 

ovTos év tais Tay tepéwy yetporovias, ovTos TadLY pETA TOU GwpaTos TOU XpioTOU — 
15 ém 70 pvorikdy Setmvov Siaddpret. 

25 In 1 Cor. xli. 5 (x. 393 B): hom. in Eustathium g (ii. 607 c): de Sacerdot. vi. 4 

(i. 424.4). Cp. p. 21. 15: 54. 27: 56. 1-6. 

6 In 1 Cor. xli. 4 (x. 392 E). 
7 In 1 Cor. xxxv. 3 (X. 3255) 5 52 Aéyer TodTS eorw dy eddrAoyHoNs TH TaV 
20 BapBdpwv puri, odt eidws Ti A€yers OVSE Epunvedoa Suvapevos od Sivara bropwrfjoat 

70 div & Aaikds od yap dxobwv 7d CIC TOYC AIDNAC TON AIMNON Sep €or Tédos oF 

Aéyer 7d AMHN. Cp. p. 58. 9 Sqq. 

% In Gen. xxvii. 8 (iv. 268 a) dy Todro Si0pOwowpev Suvnodpeba pera Kadapoy 
ouvedéros kal 7H iepG radTn Kal ppixth Tpawéy mpooedOeiv kai Ta fyuara éxeiva 
25 rd rH ebyH ouvecevypéva meTA TAppHCiac POéy~acOau" toaow of pepunuévor 7d 
Aeyopevor (sc. “Ades Hyiv TA dpeAnpatra hud@v KTA). Cp. p. 59. 28 sq. . 
29 Perhaps the reconstruction here and at the communion is overbold: there — 

is little in Chrysostom to indicate the connexion of the points he mentions, 

The materials are: in Eph. iii. 5 (xi. 23 D) éxpepopévns rhs Ovcias Kal rod Xprorou 
30 TeOupévou Kal Tod mpoBaTou Tod SeoroTiKod, Stray dKovons AenOGpev mdyres Kow?h, 
Srav idys dveAkdpeva 7A dppiduvpa, tére vopicov SiacréAAEoOa Tov obpavdy dvwHev 
Kal Kkatrévae Tovs ayyéAous: in 1 Cor. xli. 4 (x. 392 E, following n. 26 above) — 
56 mapeotas TH Ovoracrnpiw THY ppiKTav pvotnpiov Tedovpévwv Bog “Trép wavrov 
KTH. (cp. in Act. ap. xxi. 4 [ix. 176 A] quoted below p. 532. 48, from which ‘it 
35 appears that the deacon is referred to): i 1 Cor, xxiv. 2 (x. 213 c) 5d ri Be 
mpooéOnxev *Ov Kr\Qpev ; TOUTO yap ém pev THs ebxapioTias éotw ideiv yivdpevov" Ent 
&e Tod oravpod obKéTL GAAG TobvVayTiov ToUTw’ ’OaTOUY yap adToU pnot od ou TPLBH- 
cera’ GAAG Sep od« eEnabev Ent Tod oravpod TodTO Tac xe emt Ths mpoapopas did oe 
kat dvéxerat SiakdAdpevos iva wavtas éundHjoyn. In the first passage, the details are 
evidently not in their order of occurrence, since the withdrawal of the curtain 
must precede the bringing forth of the sacrament; while the fraction and the 
elevation would be regarded as closely connected with and part of the 
communion, The two exclamations of the deacon seem to correspond to- 
those of the litany in 4/. const. p. 23. 14, 28, which probably accompanied 
the fraction: cp. p. 62. 8 sqq.: 97. 8 sqq.: 138. 20 sqq. 

39 See n. 29: cp. iv 1 Cor. xxxvi. 6 (x. 340 £) al od Toivuy kal mpd TOU Karpov 
TOU ppixwdous éxeivov Siavaorn& Kal mpiv ideiv 7a Twapamerdopata dvacredAdAbpeva 
kai Tov xopdy Trav ayyéAwv mpoBaivovra mpds abtov dvdBawe Tov ovpavév GAN 
dyvoet tava 6 dpvinros. 

50 0 *1_In Matt. vii. 6 (vii. 114 A) Kal wap’ Hyav aire? [6 Xprords] meiv odx tdwp GAN’ 
dyiwotvny’ Ta yap Gyia Tots dyios Bidwow. Cp. p. 62. 2. 

82 Ty Ps, cxliv. 1(v. 4668) pera dxpiBelas TovTw padiora mpooéxew afiov TO Parpo" 
odros yap éorw 6 7a phyata éxwv Tatra arep of pepunuévar ovvex@s imopadAovor 
Aێyovtes Oi dpOarpot xrA. Probably the psalm responded to would be that 
55 from which the response is taken. Perhaps the psalm followed the communion 
and was part of the thanksgiving, not a sovww«edv, Cp. use of Ps, xxxiv 


p. 25. 14: 63. 36: 466. 32. 





en 


oO 


4 


4 


on 











Lhe Syrian Liturgy of Centt. v—vitt 481 


In Matt. \xxxii al. lxxxiii. 6 (vii. 789 C) nat yap dvaykaiov Kal mpds tpas 
[rots Siaxovovpévous] KadrexOjva wore HETA TOAAS THs omovdHs Siavéyew tradra 
7a Siipa* ob puxpd Kddraots div eo ef ouvedéres Twi movnpiay ovyxwphonre 
HETacXeEiv ravrns THs tpanétns: in Matt. | al. li. 2 (vii. 516) TO o@pa adbrod 
mporatat viv hyiv, ob Td iudtiov povoy GAA Kal 7d oGpa, ovx wate Gacba pédvor 
GN’ hore nal paryeiv kai eppopnOjvat. mpovepxopeba Toivuy pera micrews. Cp. 
introductory passage. 

* De bapt. Christi 4 (ii. 374 ¢ Sqq.) BovrAcobe eimw é0ev 5 OdpuBos Kal 4 Kpavy? 
yiverat; St ov dianayrds ipiv ras Oupas dmokrclopey GAAA avyxXwpodpey mpd THs 
éoxdrys edxaporias dwomndgy xal dvaxwpeiy oixade .. . BovrAEabe einw Tivos épyov 
movovow of mpd THs cupmAnpwoews dvaxwpovyres kal Tas ebxapornpious Bids ov« 
Emepépovres TO TéeAa THs Tpawélns; .. . exeivos [6 “Iovdas} pev pera “Iovdalar, odor 
be [oi cuppabyntal] pera rod deamdrov tpynoartes &epAOov" Spas br. h éoxdrn pera 
tiv Ovotay ebxn Kar’ éxcivov yivera Tov TUToV ; 

%° Adv. Jud. iii. 6 (i. 614 ¢) Kal THs ovvddou tavrns dmodvew tyuds [6 didxovos] 
ToUTO byiv éredxeTa Aéywr Topevecde ev eipyvy. P. 67. 19: cp. 27. 14. 


APPENDIX D 


THE SYRIAN LITURGY FROM THE FIFTH TO 
THE EIGHTH CENTURY 


H ZYNA=Iiz! 
(MASS OF THE CATECHUMENS) 


{THE ENTRANCE) 
“Arioc 6 Oedc Kai Marip 
a > ‘ ec ray A - Q .Y A A o-2 - 
aploc IcXyPoc Oo vius Tov Oeov capkwOeis Kal gravpwbeis capki b: hpas 
arloc ABANATOC Td IIvevpa to a&yoy 
6 eis Kiptos caBawé édéucon eMac 2. 


(THE LECTIONS) 


‘0. *Atrécrtodos °, 
To Evayyéuov *, 


«MASS OF THE FAITHFUL) 


{THE CREED) 
"Ev mdoy ouvdte 16 LUpBodov Aéyerar’, 


{THE KISS OF PEACE) 
"Aorrafépeba ddAhAous °, 
Ii 


on 


Io 


15 


20 


25 


30 


35 


482 Appendix D 


{THE DIPTYCHS) 
Ta tepa Aimruxa’. 


(THE OFFERTORY) 
Ta Sapa mporibéaor év TH Gyiw Ouctacrypio of Srdxovor * 


5 { ANAPHORA) 


‘O Btdkovos mpoodpwve? 


ef > 


ZT@MEN KAAGC, CTMMEN META MOBOY, TIPOCYWMEN TH aria ANadopPd 
& Stdkovos mpds TA Seka pépy Tod Ovoracrypiov peta Tis pvoticis prTidos 
maploraTat 
10 ot maides eumpoobev tod dylov tepareiou toravrat®. 


{THE THANKSGIVING) 
Avapapriperar fpiv & tepeds A€ywv 
"AN® TAC KApAiac 
mpos TadTa fpets aroKpivopeda 
18 ‘Exomen trpdc ton Kypton ?° 
i) Tpocaywyy Tis avadopas 1° 
AarrEAWN AetToupyouvT@y, EZANTEPYTWN THY pvOTiKiY TpdmeCavy KaduTrdvTor, 
20 TN yepoyBim mapiotapévey Kal TON TpLrdyLoy YMNON AAMTIPA TH WNA KEKPA- 
fOTON, TON Cepadim per’ evAaBelas Kexuvpérwv 
4 700 tpicaylov SotoAoyia 
“Arioc arioc arioc Kypioc caBawe ™ 
TAHpHC O OYpaNdc Kai H fH THC AozZHC coy™ 
25 perd ro eitetv tov Aadv Tov tpicdyrov Upvov 6 tepeds Sorep Eppyvedwv Tov 
Upvov pyctv 
“Arioc €f BacikeY TON AIMNON Kai TACHC API@CYNHC KYPIOC Kai AOTHP* Artoc 
Kal © MONOfENHC COY yi0c AP OY TA TANTA ETTOIHCAC’ ATION Kal TO TINEYMA COY TO 
TIANASION TO EPEYN@N TA TIANTA Kai TA BAGH Coy TOY Ocoy ™ 


30 . ° e e . . . . . . . © . . 


Kal rod mapabeicov xara riy Tov Geod Sixaoxpiciay yeyovdra e&dptorov Kat 
Oavarw kardkpiroy kat POopa imoyxeipioy oy Tapeiden 6 CymTIaOHic TOY oiketov 
TAacmaToc thy doGéveray 6 TO e€ivat Sods Kai rd ed eivar yapICAmeNoc GAN’ 
écrAaryNnicOH én’ avr@ mecénTi modAois mpdrepoy TMaikarwricac Kal mpos 

35 émarpopiy Kadéoas, ordv@ kal rpdum, datos KatakAvop@, Kal mavros Tov 
yévous puixpod Seiy mavadeOpia, cvyxvoe Kai diaipécer rdv yoooar, ayyédov 
ematagia, moder epumpnop@, tumKais Oeodaveiais, modepots vikais Hrrats 
onpetos Kat répact, morxidas Suvdueot, NOM Tipodritaic.... edee de rdv 


The Syrian Liturgy of Centt. v—viit 483 


Avrpotabar péAXovra ANAMAPTHTON elvat . . . EvdoKia yap Tod Oeod Kal Tarpéds 
6 MONOFENHC YidC ... KATEpyeTAl ... Kat 6 Adyos odp& arpémras éyévero &k 
TIneymatoc drioy Kai Mapiac thc” 4yias de:mapOénoy Kai BeoTOKOy *—ina Oe 
€avrov Kal ev €avt@ ANakatvion pev Td KaT EIKONA Kal Ka dpoiwow >—6 Kypioc 
Hm@N*lHcoye Xpictoc 6 ék TOY OYpANoy KaraBds* MEAAWN yap TON EKOYCION YTIEP 
HM@N KATAEXECOAI OANATON EN TH NyKTI ev A EayTON TrapediAoy StabnKny Karvy 
Ov€Oero toic Arpioic aYTOY MaOHTaic Kai ATocTOAOIC Kat de adrav maar Trois eis 
avroy murevovow"’ év TO iTrEep@w Toivuy THs dyias Kal évddEou Tidy rd madardy 
maoxa peta Tov pabnray aitot gayay Kal mAnpooas thy madaay ScaOjeny .. . 
KAACAC APTON emedidoy adrois Aéywv AABeTe dreTe’ TOYTO MOY ECTI TO COMA 
TO YTIEP YM@N KA@MENON EIC APECIN AMAPTION’ Spuolws Kal AAB@N kal TO TOTH- 
PION €2 OINOY Kai YAaTOC per’ AWKEN adrois Aéywy TTiete €Z ayTOY TANTEC’ TOYTO 
MOY ECTI TO AiIMA TO THC KAINHC AIABHKHC TO YTIEP YM@N EKXYNOMENON EIC AdECIN 
AMAPTION* TOYTO TOIITe EIC THN EMHN ANAMNHCIN’ OCAKIC FAP AN ECOIHTE TON 
APTON TOYTON Kai TO TTOTHPION TOYTO TIINHTE TON BANATON TOY Yioy TOY ANOpwTOY 
KATArPEAAETE Kai THN ANACTACIN AYTOY OMOAOFEITE ews AN EAOH '8, 


{THE INVOCATION) 


»++ TATIAOH «.. TON OANATON ... TOY CTAYPON TON CWTHPION, THN TAOHN, 
THN ANASCTACIN, THN €IC OYPANoyc ANOAON...2” 
gyoiv 6 tepevs 
ina emidortican, TIneyma tO “Ariton—éd imac (kai Eni TA mpoKeimena)—TO 
KYPION TO ZW@OTIOION . . « OMOOYCION TE Kai CyNaik1IoN—T@ Tlatpi kai TH Yi 
6poovctoy CYMBACIAceYON—EN EIAEI TIYPINDN FAWCCHN Emi Toyc Arioyc avrod 
pabyras éxxexvpéevov—ENn TH YTEPw@ THe driac Kai ENADZOY Di@N—AdridcH Kai 
TIOIHCH TON MEN APTON TOYTON CMA AION XpicTOY Kai TO TOTHPION TOYTO alma 
timion Xpictoy “—ina) rénutat Toic miores aEi@s MeTAAAMBANOYCIN EIC AECIN 
AMAPTIGN Kal EIC ZWHN AIMNION Kai Eic @uAaxryptoy pyyiic Te Kat CdMaToOc 2, 


{THE INTERCESSION) 


Thc arliac Kai ENAOZOY Zi@N—THc MHTPOC THN avd TACAN THN OiKOYMENHN 
EKKAHCIDN—TIS dyias TOU Geod KABOMKHC Kai ATTOCTOAIKHC EKKAHCIAC—emTl THN 
MESA NMG SCTCOM 4OTHOUYEEVOE yi 6 oe ek ew lw 
MONOC €v GvOp@rots maNncic ANamApTHTOc 7 : ‘ ; : 


e . . 


{THE LORD’S PRAYER) 
‘H Mpoceuyy *. 


(THE ELEVATION) 
*O iepeds pera to dytacOiivar tiv Ouciav éxetvyv tiv dvaipaxtov dvupot Tov 
dprov tis lwijs Kai maow adtov iroSexvier 
clita éxdwvet & Stdkovos Kal A€yer 
TT pdcyeomen 28 
11-2 


on 


20 


35 


40 


484 Appendix D 


5 tepets tds xeipas eis ovpavdv dvatetvwv peta Aapmpds pyoi tis pwvijs 
TA Aria toic drioic * 
8 Aads 
Eic Arioc, eic kypioc *Incoye Xpictéc eic AdZan Ocoy Tlatpoc 
avy dyio Lvevpart © 4 Adza™, 


on 


KAdra: 6 dptos *. 


{THE COMMUNION) 
‘O tepeds mapéxer tiv Gyiav Kowwviav tots KAnpicots 
peta Tovs KAnpikovs Tots tratot 


10 & ads TposépxeTar Kal otavpoedas tds waAddpas tuT@cas Td copa tro- 
Séxerat Kal émdels dpOarpots Kat yxelAy Kal pérwma tod Oelou dvIpakos 


peradap Saver 
5 Sidkovos karéxer TO Gytov morypiov Kal émSidwor”’. 


15 Igni traduntur quaecunque remanere contigerit inconsumpta®, 


The authors used are chiefly Hesychius the Presbyter (+c. 438, Migne P. G. 
xciii. 787 sqq.), Cyril of Scythopolis (c. 555, Exthvnii vita in Cotelerius Eccl. 
graec. mon, Paris 1681-6, ii, 200 sqq., Sabae vita ib. iii. 220 sqq.), S. Anastasius 
Sinaita (either the patriarch of Antioch who died 598 or his successor 599-610, 

20 de sacra Synaxi in Migne P. G, Ixxxix. 825 sqq.), S. John of Damascus (c. 685- 
765, Opera ed. Lequien, Paris1712. Neither the de corpore et sanguine Christi nor 
the de Azymis is authentic: one MS. attributes the former to Peter Mansour 
probably a relative of S. John, and it is certainly Syrian : see i. 652 sqq., 647) 
and John Moschus (+ 620, Pratum spintuale in Migne P, G. 1xxxvii. 2851 sqq.). 


25 } Svvagis, Cyr. Scythop. S. Euthym. 78, S. Saba 61: S. Anast. de s. Synaxi 
829 c &c.: Jo. Mosch. P..S. 196. For the form of the church see Cyr. Scythop. 


S. Saba 17 ebpe omndraov péya te Kai Oavpdovor, éxxAnoias @cod éxtUTmpa ~xov" 


Kata yap TO dvarodikov pépos Kdyxn eaTl OeduTLCTOS Kal KaTA 7d BdpELov pépos oikov 
cipe péyav iakovinod tafw Exovra, é« Se Tov vdrov ecigodov mAareiay Kal Thy — 


30 dwravyiay ixavas eiodexopévny ex HS HAcakhs axrivos. For siaxomxdy see 
Jo. Moschus P. S. 25 in n. 8 below: the ambo Cyr. Scythop. S. Saba 56: the 
sanctuary (@vo.agTHpiov) in n. 9g: the consecrated altar (@vc.vactnpioy yvacpévor) 
tb, 16 (rpamefa S. Jo. Dam. de Imag. iii. 35 [i. 361.4], 7) Cwnpdpos rpdmeca 2b. 
i. 16 [i. 314 A]): the gold or silver dove hanging above it, Labbé-Coss. Concil, 

35 V. 1129 A, ed. 1738 (petition of the Antiochenes at the council sub Mennd, 536): 
the candelabra (Avxvia:) S. Jo. Dam. de Imag. iii. 35 (i. 361 A): the censers 


(Ovpuaroi) 1b, (7d eb@Ses Ouvpiapa 1b, i [i. 321 c]): the sacred vessels (dicxo, — 


motnpia) 1b, ili. 35. The people washed their hands before communicating, 


i.e. probably in the atrium before entering (S. Anast. de Syn. 832 8 67rav — 


4° dpmayds Kai movnpias Kal TANOn Gucprnparev év éavrois éxovTes VdaTt puKp@ Tas 
xelpas dmovinrépevat otrw 7d Gyov éxeivo cya Kal 7d Ocfov aiva xrA) and kissed 
the crosses and the ikons on entering (7. c ob ydp 70 cicépyeoOau év TH Tod Ocod 
éxxAnoia kal tds Oeias poppwoas Tov dyiwy eixivev Kal Tos Tipiovs oTavpods 
domd(ecba TovTo dpearov ob5é TO VSaT: ExTAvva Tas xeipas TOTO KAOapais). 


45 45S. Jo. Damasc. de Trisagio 26 (i. 495 D), where he exhorts his correspondent © 


to persuade the objector mavcac@a pev ris To.a’Tns évoTraoews ody Huiv Se rots 


Geodrnmras natpdot Kat’ ixvos dkodovOovvTa “Aytos Aéyew 6 @eds TA: but possibly — 





4 
a 
1 
: 
t 


. 
aT ee a ee a 


; 


a 





Ad wf eile Bai oT) in aie 





The Syrian Liturgy of Centt. v-viit 485 


he is not referring to an expanded Trisagion actually in use at Jerusalem, but 
only summing up in this form the result of the preceding argument and 
the intention with which the hyin ought to be used. Contrast p. 155. 11, 
218. 2. 

3 Cyr. Scythop. S. Saba 75 KaTeTrel-yov airov 76 Te Yarrn prov bibagau He kat Tov 
dncoroAov. Readers are mentioned in S. Euthym. 5 6 rev dvaryvaar av Badpés. 

* S. Anast. de Syn. 829 A TO Oeiov bayyedov, peiCova mepikomiy ei cinys, 
adyavaxtovpev, For 4 tav elayyehiov mavayia BiBAos and the honour shown it 
see S. Jo. Dam. de Imagin. i. 16 (i. 313 E). 

5 Theod. Lect. A. £. ii. 48 Métpov not rov kvapéa éemwvojoa ... ev mdaon 
auvage: 70 avuBorov rAێyeo@u. Peter the Fuller was patriarch of Antioch 476-88. 

6° S. Anast. de Syn. 840 4 00x, épas étt 5a TovTO domati pela GAAHAous Kat’ 
éxelyny Thy wpav TH poBepay iva mavra ovvdecpov dbixias Kal okdnpoxopdias 
p. parres t év xadapa Kapdiq T®@ SeondTyn TpooerOapey ; ; 

7S. Maximus Schol. in Dion. Ar. H. E. tit. 2 ént 88 706 maT pos TOUTOU PETA TOV 
domacpov Ta dintvxa édXeyeTo Horep kal év dvaroAn. In Cyr. Scythop. S. Saba 61 
S. Saba is sent on a mission from Jerusalem to Caesarea and Scythopolis to 
secure the entry of the names of the four councils on the diptychs: cp. 7b, 85 
for the removal and the restoration of the name of Ephraim of Antioch. 

§ Joan. Moschus Pratum spirituale 196 (Migne P. G. Ixxxvii. 3081 a)—of some 
children playing at the mass—x«al épxovra: eis piav wérpay dpadnv* Kal yap EmatCov" 
kat énl TH TétTpa ws ev Tager OvoiacTnpiov HieOHxaot Tots dprovs Kal év KavKiw 
dorpaxivy olvov Kat mapictavra 6 piv ws mpeaBurepcs of 5& ws didxovor & Oev kal 
évOev nal 6 pev tiv mpookomdny edreyev of Se Tois paxiodrlors éppim ov .. . ws ctv 
TaVTa TETOLNKAGW KATA THY EKKANCLAOTLKhY GuYnDE.aY Tply } TOvs aprous peAlowouy 
wip éx Tov ovpavod kareAnudev kal Ta mpockomobévTa mivTa karéparyev kat THY 
TET pay Kar éxavoev dmacav: 1b. 25 (2869 D). iy TLS ddedpos év T® wow oBiep TOU 
Xou(iBa ds iv paddy TV Tpootop.dny THs ayias dv acopas® év mid ovbv ereupOn 
évéyrat edAoyias wat épxoper os év 76 povaoTnpiy eimev Iv mpookopediy ws év Taget Tis 
oTtxonoyias” kal Tas adTas evAoyias mpocOnay é év TO Sionw € év TO ayiw dvovacrnpiy oi 
didxovow* Kal év TO ™pookopiCew TOV (aBBay Tov Teodvy ny | TOV TOTE mpeo BUTE pov évTa TO 
éminAny XofeBirgy ds kat torepov yéyovev Kavoapeias THS Kara Tadaorivyy émigkoros 
ove eOedaaTo Kata 7d Bos Iv Empoltnow Tod dyiov Tlvevparos kal AuTNOels pyTe 
dpa avros Huaptev Kal Sa TodTO améaTy 70 Tvedpa 70 Gyov cioHAGev év TO Erakovirg 
kAaiwy kal pintev éavtdv emt mpdcwmor Kal paiveta adbt@ 6 dyyedos Kupiov A€éyav Gr1 
"Efdrov év TH 68O émixom(dpevos Tas eddroylas 6 ddeApds EXeyev Ti ayiav dvapopayv 
HyacOnoay Kai TereAc.wpéva eiciv, There is no clear evidence in these writers 


30 


as to the position of the offertory, but these stories suggest this if any. For - 


the matter of the oblation, (|S. Jo. Dam.] de corpore et sanguine Christi 4 (i. 658 E) 
Keira... v TH Tpameln TH pvoTixn bAn 6 pros Kal 7d ef olvov Kai bdaTos Kpapa : 
for leavened bread as against a(uya, de Azymis (i. 647 sqq.). 

®S. Anast. de Syn. 836 D dxotoate ti 6 Sidxovos tyiv mpoogwvel A€yav 
ZT@MEN KTA, Cp. 833 B.c. and p. 49.17. Cyr. Scythop. S. Euthym, 78 was rev 
caBBatwv 6 pev [Ev@vpuos] éAecTovpye: Oc@ Kai 7}v dvaipaxtoy ai7@ mpoonye Ovaiar, 
Aopetiavos 5@ mpos Ta Sefid wépn peTa THs pvotinns exeivns futidos mapiorato' 
Tedeiabat 52 H5n werddAovons THs Tod Tpicaryiov Sofodvyias TepéBwv re 6 Sapaknrds nal 
6 Xpucinmov adeAdds TaBpinrtos 6 pév mAnaiov 6 5 tod Ovoracrypiov evbov EoTtws ... 
Opa. Tip ex TOD aidridiou Kabamep emt Tivds Siaxexupévov d0dvns dvwbev KaTiov Kal 
aurdv Te Tov péyav EvOvuov civ abt@ 5 Kai Aopetiavdy évbov mepirdaBcv Kai otrw 


mept avTovs dvapeivay dn’ apyns Tov Tpicayiov dxpt kal cupmAnpwoews Tis lepas : 


Acirovpyias. Cp. n.8 and p. 14. 3. Jo. Mosch. P. S. 196 (3081 A) 9 ovvndeva év TH 
eeudnoig mrapéd papev wore Tous maidas éumpoodev tov ayiov fepareiov istacda 
éy Tats ayias cuvagect. P. 13. 16. 

14 S. Anast. de Syn. 837, A. Cyr. Scyth. S. Euthym. 80 Ti mpuor ny <d0ds 
mpood-yav THVoe TH Ovotay 6 iepeds oiovel TO mAHGOs mpoarpariterar” Avw ox@pev Tas 
Kapdias avTois empavay Kal Tiv wap éxeivev AaBay imécxeow oT TIV Tpooayaryiy 
Oappet ths dvapopds. S, Anast. p. 8374 gives also the form “Avw ox@pev Tov 


40 


45 


on 
on 


486 Appendix D 








voov kat ras kapdias. P.50. Cp. } mpooxopidy, } mpoon. Tis dyias dvaopas in n. 8. 

The anaphora was still said aloud in some places: Jo. Mosch. P. S. 196 (3081 B) 

ered) 5& & tise Témas expovely peydrus ciwOaow ol mpeaButrepo etpéOnoay Ta 

nadia tiv ebxiy Tis ayias dvapopas éxpavOdvovra éx TOU ovvEex@s adrijy Expwveiobat, 
1S, Anast. de Syn. 841 3B. Cyr. Scyth. S. Euthym. 78, above n.9. 5S. Jo. 

Dam. F. O. ii. 3 (i. 157 E) TON EZaTEpyYrHN CEpadim Kai T@N TOAYOMMAT@N 

xepoyBim (p. 50. 23 above). 

2S. Jo. Dam. de Trisagio 2 (i. 482). 

13 Th, 27 (i. 496B). P. 51. 6 sqq. above. 

10 Id, F. O. iii. 1 (i. 203 sq. slightly rearranged) where the liturgy is not 
mentioned, but the passage is evidently modelled on S. James and Ap. Const.: 
see pp. 19, 51. Cp. in Ficum arefact. i (ii. 804 DE), ia Sab. sanct. 11 (ii. 819 £), 
de Transfig. 4 (ii. 794 A). 

15 Id, F. O. iv. 4 (i. 255). P. 51.18 sq. 

15 16 Jb, iv. 13 (i. 268A 8B): cp. de corpore et sanguine Christi 5 (i. 659 C). 
P, 51. 17-52. 22. 

17 Id. de Imagin. i. 8 (i. 311 A). P. 52. 308qq. 

18 (Id.] de corp. et sang. Christi 4 (i. 659 A): F. O.i. 8 (i. 137 B): i Sab. sanct. 4 Gi, 
817C), frag. in S. Luc. (i. 576c): F. O. iv. 13 (i. 268.4). S,. Anast. de Syn, 8378 

20 7H Ovoiacrnpiy wapioTdpevos mapakadre Kal émoweddar dvwbev Ti xapw Tod ayiou 
Tvedpards cor émiporrpoa, which justifies the ép’ #uds (cp. p. 54. 2). P. 53. 24 sqq. 
Cp. in Sab. sanct. 35 (ii. 831 B) odpka Ocod éx cirov Kai aipa Ocod ef oivou adnOas 
Th émnAnoe Kat appntws peramoovpevoy: i. 656 AB: S. Anast. de Syn. 8408. 

19 S, Jo. Dam. F. O. iv. 13 (i. 271A). P. 54. 14. 

25. % Jb, 268A: in Dormit. ii. 4 (ii. 871 E): de Imagin. iii, 41 (i. 361 E): de 
Transfig. 6 (ii. 795 C: cp. i. 340E, 361E). P. 54. 17, 27. 

21 Id, in Sab. sanct. 20 (ii, 822C). P. 57. 30. 

2S, Anast. de Syn. 837 70 ph pdvoy PevdecOa TH Xpror@ war’ excivnv ri 
poBepdy dpav rijs Oelas cuvdgews GAAA Kal Tots éavT@y GdeApois pynorkaxety Kaimep 

30 A€yovra év TH mpogevy] Kal des Huiv 7a dperdjpata hua KTA, 

% J6-@ar a... PGE a0. 

2! Cyr. Scythop. S. Euthym. 81 fis nal ovvredeabeions [sc. THs dvapopas] Tas 
xéipas éxeivos maduv eis ovpavdy dvareivav Kal dorep abrois brodecvds 7d oixovopndev 
Ths owrnplas Xap THS huerépas pvoThprov peta Aaprpas ottrw pyot rhs povgs Ta 
dy.a Trois dyios. Cp. S. Anast. u. s.n. 23: S. Jo. Dam. ef. ad Zach. (i. 6568), 
de corpore et sanguine Christi 5 (i. 659 A). P. 62. 2. 

2 S. Jo. Dam. de Trisagio 27 (i. 496 B) év TH twoe Se Tod dprov Tijs ebyapiorias 
ov A€youev Tprodytos 7} Tproxdpros GAA Lis Gyros eTA. P. 62. 4-6. 

%6 (Id.] de corpore et sanguine Christi 5 (i. 659 AB) eira tpodra év rais xepat 
40 TOD lepéws ws emt oravpod Kal Siadidora KAwpevoy... Kal KAGTaL bp’ Huay Tipiws 

kat motas. Cp. n. 8 mpiv 7} rods dprous periowow. P. 62. 7. 

27 Jo. Mosch. P, S. 127 (2989 A) kal mapéxe aiT@ [6 énioxowos] Thy dayiav 
kowaviay peTa tov mpecButépwy: 1b, 196 (3081 A)  ovvnPaa év TH éexxdnoig 
napéSpapev Gore Tovs maidas... mpwrovs peta Tods KAnpikods Tov ayiwy peTadap- 

45 Bavev pvotnpiov. S. Jo. Dam. F. O. iv. 13 (i. 271 €) mpooéAOwpev abr@ 160y Siaxact 
kal cravpoedas Tas TaAdpas TUMwOaYTEs TOU éoTavpwpévou TO OHpa brode~wpeba Kat 
émdévres dpOarpodvs Kal xeiAn Kal pétwmra Tov Oelov dvOpaxos peradaBwyev., Jo. 
Mosch, u. s. 219 (3109 C) BAémw ovby abrov [rdv Sidxovoy| Karéxovra 7d Gyov 
moThpiov Kat émdidovra. Cp. S. Anast. de Syn. 4298 of 5% éAOdvTeEs od péXpe THS 

50 oupmAnpwoews mapicracba dgvovoww GrAAA bv éErépwv Epwrwar Ti TeAciTar ev TH ovvager 
kai ei 6 Kapds THs peTadrnpews mapeors kal TéTe elomndavTes Spopaiws ds Kives Kat 
rov dprov rov pvotindy dpnd(ovtes &fépxovra. Cyr. Scythop. S. Euthym. 80 — 
gaol 5& abrov nai more mpds Tivds TOY AdEAPSv KaTapdvas adbtr@ ovvdvras eiTeiv ws 
dpa poBepdy ido. modAAdms dw ayyéAwvy ovddrAcToupyovcay aiTt@ Kal trav tepov 

R5 ovvepanroperny kal ws év TH Tod deamoTiKOd OwyaTos wETaAT We TIVGS Wey THY TpOT- 
iévtwv pwriCopnevous im’ adrhs épwn, Twas 52 ofoy dpavpovpévous Kal vexpoupévous ... 
51d wal Tots ddeAqois ov« €Anrye Sapaprupdpevos nal 7d ToD drooTdAou dpioTa Tapawav 


on 


w 
on 





The Liturgy of the Dionysian Writings 487 


mpooéxev Exagroy kal éavrdv Sompateav Kai obTw pints Tov dprov te Kat Tod 
moTnpiou perahapBavey. Cp. p. 466. 31. 

28 Hesychius 7 Lev. ii (Migne /. G, xciii. 886 p) sed hoc quod reliquum est 
de carnibus et panibus in igne incendi praecepit (Lev. viii. 32). quod nunc 
videmus etiam sensibiliter in ecclesia fieri ignique tradi quaecunque remanere 5 
contigerit inconsumpta, non omnino ea quae una die vel duabus aut multis 
servata sunt: sicut enim apparet non hoc legislator praecepit sed quod reliquum 
est incendi iubet. 


ArTrENDIX E , 


THE LITURGY OF THE DIONYSIAN WRITINGS 10 
S. Dionysius Areop. <£ccl. Heer. iii. 


H IEPA XYNAE=IZ* 


{MASS OF THE CATECHUMENS) 


{THE CENSING) 


*O tepdpyns edxiv lepdv emt rod Oelov Ovotactypiov tehéoas E atdtod tod 5 
Ouprdv dptdpevos éml macav Epxetar TiHv Tod iepod xopou meproy yy *. 


{THE LECTIONS)> 


*Avadvoas S¢ madw én Td Oetov Ouctactypiov dmdpxerat tis iepGis Tav 
Walpav ped@dlias cuvadotens attS tTihv Wadpreyv tepodAoyiav phd Ts 
éxkAnovactiKfs Staxocpycews *. 20 


Ava ta&v Aevroupyav  Tav “Ayioypddev AdATtav avdyvwots dxodovOws yiverau*. 


{THE DISMISSALS) 
Kai peta tavtas imo tis tod Acttoupyod Stakpitixiis dwvijs ew yiyvovrar 
vis lepGs meproxijs of Karnxovpevor kai of “Evepyoupevor kai oi év Mertavoia 
ovtes® 26 


«MASS OF THE FAITHFUL) 


Mévovot 8 of ris Tav Oelwv erowpias Kai Kowwvias Gfior Tov AevToupyav 
Sé of pev Eoraor mapd tds tod tepod miAas ovykexAciopévas of S¢ GAAo Tr 
T&v THs oixelas Tafews evepyotor®, 


{THE CREED) 30 


Mpoopodoyetrar ims tavrds Tod Tis éxkAynoias TAnpOpaTos 
H KaSoAucy “Ypvodoyia’. 


488 Appendix E 


(THE OFFERTORY) 


Oi Sé rijs Acttoupyicfis Staxocphoews Exxprtor. ov Tots tepedow emi rod 
Getou Ovovactypiou mpoTiPéaor éyKekaduppéevov tov ltepdv dprov Kal 1d ris 
evAoyias totiptov ® 


5 & Getos tepdpyys edxriv tepdv tede?. 


(THE KISS OF PEACE) 
Try aylav Eiphvnv Gmaot StayyéeAAer Kai domdfovrar cAAHAOUS Gtravtes °. 


{THE DIPTYCHS) 
Tav tepdv Mruxav f pera tiv eiphvyv avappyots dvakynputre. Tods dciws 
10 BeBioxdtas *°. 


{THE LAVATORY) 
‘Eotds érimpoodey tav dywrdtoav cupBdrov Sart tds xetpas 6 tepdpxys 
vitetar peta ToD cepvod Tav lepéwv TayparTos “, 








«ANAPHORA) 


15 ‘O pév tepdpxys ev péow tod Oetou Ovotacrnpiov Kabiorarar, mepreatact 
5é€ pdvor perd tadv tepéwv of trav Aerroupyav Exxprror 


{THE THANKSGIVING AND CONSECRATION) 
‘O tepdpxyns tds tepds Ocoupyias tpvet 

Tivas pév eivar ras eis jpas Ocoupyias hapey eis abyy;,réov don Sivams.. . 

20 Tiv avOpwreiay picw apynbev and tév belay dyabéy dvonras é€okicbjoacay 
i modutrabeorary Car Siadéxerat Kal rd ToD POoporrood Oavdrov mépas* akoXov- 
Bos yap 7 Ths bvrws ayabdrnros dd€Opios dwocracia Kal Tijs tepas év mapudeiow 
Oeapobecias tmrepBacia tov eko:orpycavta rod worotod (vyod rais olkeias 
porrais kat Oedxrixais rod évavriov Kat Svopevéow amadrais ros évavrios TeV 


i) 
ore 


Geiwv ayabay rapadédoxer, evOev edeewHs dvti pév aiwviov rd Evnriv avrnd- 
Adkaro, rijv dé olkeiav apyiy ev POaprixais éoxnkvia yeveocow emi Td Tis apxns 
KaTdhAnXov eikdros frye Td mépas’ GNA kal Tis Oeias Kal dvayayov Cwijs €beoveiws 
aA > 
arorecovaa mpos Ty evavtiay eoxatiay HvexOn Tv ToduTabeotaTnY GdXolwow* 
, a 4 a 5 , e a ”~ >, 4 , » cd ‘ > 4 
mArAcvopern S€ kal ris evOeias 6d0d ris emt rd dvrws Cvra Ocdy EKTET Papen 
. Lal > , A 4 e 4 , , , > ‘ 
30 kal rais ddeOpias Kai Kaxepyériow bmorarropévn mAnOiow €ddvOavev od Oeors 
ovde didous adda Svopeveis Ceparevovoa, rév d5é ahedds adtH Kata Td oiketov 
> a ? , 
cym\e€s arrokexpnpever eis avuTrapEias olkrpOs éumemraxet Kal ama@deias Kivduvor. 
¢ ‘ - “~ > , > , , A A > A < ~~ 
n O€ THs Ocapyixis ayabdrnros aretpotarn didavOpwria kat Tiy avroupyoy juaev 
, A > > , , ’ A > , ° , aA Di 2 
ayaborper@s ov amnynvaro mpdvoray adda ev adnOet pebeEer trav Kab? jas 
35 Yevouern TdvT@y avayaptiTes Kal mpos Td Tarewvov Nuay Eévorronbeioa pera Tis 
TGV oikel@y dovyxitov Kat G@Bijrou mavrehas Efews tiv mpos aii jpiv 
4 > 
Koweviay ws dpoyevéct Aowmdy edwpiaaro Kal TaV olkei@y avedeEe petdxous 
an wn 4 > a , ¢ c , , »* A eC 2 ee 
Kah@y, Tis pv atootatikns mAnOvos ws 7 Kpudia tapddoats €xet rd Kad’ Hpov 


The Liturgy of the Dionysian Writings 489 


, A 4 ~ 
Katadvoaca Kpdros ov Kata Siva os trepirxvovca, Kata bé€ Td pvoTiKds 
en ‘ > , \ 8 , A fal ¢ “ 8e 4 > , 
piv mapadobey Aé-yrov év kpioce Kat Sixatootvy, Ta Kad’ nyas de mpds Tovvavriov 


: i 646 ee 4 vo BF 
day adyaboupyas pereckevacato’ TO pev yap Kata vody Nudy adapmes evenAnoev 


OABiov Kai Oevordrov paris Kal Tois Oeoerdéow exdopnoe Td aveideov Kdddeor' 
7d S€ ris Wuyxijs oiknrnptoy ev mavredet warnpia ths Scoy otto Katanecot ons 
Hpav ovoias évayectdrwv tabcy Kal Pboporrody polvopay nrevOepwoer ava- 
yoyry tpiv trepxdopov Sei~ava Kal modirelay évOcoy ev rais mpos atriy nya 
iepats kara 1d Suvardy ahopotmacor’ Td Oeopipnrov Sé mas av hpiv érépas 
eyyéevoito pi) THs TGV iepwrdray Ocovpytov pynpns avaveouperrs det Tais lepapxt- 
ais lepooyiats te Kal iepoupyiais; TotTo ovy ToLotvpev ws TA Adyid row eis 
Ti avTns avapynow 

évOev & Oetos tepdpyys ent tod Belov Ouciactypiov katacrds tpvet Tas eipypévas 
tepds Qeoupylas *Inood ris Pevoratys hav mpovotas as emi owrypia tod yévous 
Fpav evSonia tod mavayeotdtov Matpdés év Mvevpar. dyim Kkatd Td Adytov 

éreAclworev. 

‘Ypvioas $2 kal tiv ceBacplav atrdv Kal vontiv Sewp’av év voepois dp0adpots 
émomrevoas emt tiv cupBodtkiv atrav tepoupyiav epxerar Kai todto SeoTrapa- 
Sétws’ S0ev eiAaPds re Gua Kal tepapyxucds petd tots tepois tav Deoupyrav 
ipvous trép tis trip atrév tepoupyias dmoAoyetrar mpétepov lepds mpds adrov 

avaBodv 
20 eimas Todro moueire eis Ti» emily avapynow 
cita THs Seopipyrou tavtys tepoupytas détos aitet yeveoOar kai Ti mpds atrov 
Xptorov ddopormoe ta cia teA€oar Kai Stadotvar mavayiws Kai Tods Tav tepdv 
peOéovras tepompends petacxetv 1°, 
{ 


{THE MANUAL ACTS) 
‘lepoupyet ta Oerdtata Kal tm’ dv dyer ta tpvypeva Sd Tav tepds mpoKer- 
pévav cupBdrwv Kal tds Swpeds Tav Ocoupyrav trodetfas | 


Tov éykekaAuppévov Kal ddiaiperov dprov dvakaAvwas eis moAAd Siarpet), 
{THE COMMUNION) 
Eis Kowwviav tepdv atrés te épxerat kal tods dAAous mpotpérerar 
{ THANKSGIVING) 


Metacyav Sé kai peradots Tis Ceapyicts Kotvwvias els edxaptoriav tepdv 
karahtye peta tavtds Tod THs éxkAnolas tepod mANpopaTos |. 


In accordance with the plan of the Eccl. hierarch. the synaxis is described 


Ll 


° 


15 


20 


25 


30 


continuously in c. 2, and the description is repeated in c. 3, sometimes in other 35 


words and sometimes more explicitly, with a commentary or ‘contemplation’ 
on the successive features. Above, the more explicit description is adopted in 
each case, or the two descriptions are combined. The reff. are to Opp. S. 
Dionys. Areop, ed. Corderius, Antv. 1634. 


490 Appendix F 


le. 3 § 2: kowwvia Kai ovvatis c. 1: pvornpiov avvagfews eirovy kowovias — 
c. 2 tit. 2c. 2: 3 § 3 Tov ftepdpxnv (the bishop)... awd Tod Oeiov 
Ouovactnpiov péxpe TeV écxaTav Tod iepod per evoopias idvTa Kal mdAW é adT@ 
TEAELWTLKDS dmoxabiaTd pevor. The prayer is not mentioned here: probably — 
a private prayer is meant inc. 2. oe *e 2. 5 c.2: ind. 
povas c. 3 § 7. Aeroupyot includes deacons and subdeacons: S. Maxim. Schol. 
P- 305 Aecroupyovs Pyar Tovs Siandvous Kal Tods viv imodiaxdvous Aeyouévovs. Here 
= deacon. 'C.m, LoS. 13. 16 sqq., 28. 12 | S4q-» 30. Io Sq. 7e.2:3§7 To 
Suvov 5 Trovroy of pev dpvoroyiav Kadovow, of 5é Tijs Opnoneias 70 otpBodrov, GAdAo — 
10 5é ws oipat ) Oerdre pov lepapxuny etxapioriav ws TE pLEKTURHY Tav éis 7eas Ocd0ev adiko- 
pévow iepiv Sépar. Cc. 23 eykenaduppevov c.3§8: of ... Exxprro, — 
S. Maxim. Schol. in loc. ExKpiTot, of mpwro. SidKovor. "Cc. S. Wc. 3 $93 
Cc. 2% HvoTiK? TOV " bepiay TTX GV dvdppnots émTeAciT aL. 1c, 3§ 10: c. 2 kat 
vipapéevev tas xeipas HdaTt Tod iepdpxou Kat TOV iepéow. Mc. 2: 3 § IG 
15 °c. 3 § 11 sq.: c. 2 xal Tds fepds Oeoupyias 6 iepapxns byrnoas. 1c, 2; this 
seems to refer to the elevation, but it is not clear, since in 3 § 12 wal... dwodeitas — 
is omitted and after ovpBdAwy it continues ror yap éyxexad., so that the allusion 
may be only to the unveiling. On the other hand there is no explicit allusion — 
to the fraction in c. 2. “'¢, 9 $1: sc. 3. * 6.853 


on 


20 AZPENDIA- F 


THE EPISTLE OF JAMES OF EDESSA TO 
THOMAS THE PRESBYTER 


J. S. Assemani Bibhotheca orientalts i. pp. 479-486. 


As touching this mystical ministry of the reasonable and unbloody sacrifice, 
25 that is to say touching the kurdbho or kurbono, our fathers have delivered this — 
unto us. ; 
After the reading of the holy books of the Old and the New Testament, it is — 
right that there be three prayers: the first prayer over the Hearers, the 
deacon proclaiming and crying aloud Go, ye hearers; with intent that they pass — 
30 beneath the hand of the bishop or the presbyter, receiving the imposition of 
the hand and going forth. And after that let there be the prayer over the — 
Energumens, and when the deacon cries aloud Go, ye energumens, they pass — 
beneath the hand of the bishop or the presbyter who has instructed them — 
and go forth. And they make a third prayer over the Penitents, and these 
35 also the deacon dismisses and they go forth. But all these things have now 
vanished from the church, albeit sometimes the deacons make mention of them, 
exclaiming after the ancient custom. 
And after this the deacon proclaims Let the doors of the church be shut. 
(But perhaps someone will ask us why the doors are closed at this point. — 
40 To whom we reply: the reason that the doors are shut and the mysteries are © 
performed in silence and by oral tradition is this: first, for fear of the heathen, — 





—. 


The Epistle of Fames of Edessa 491 


lest the heathen should hear these things of ours and offer them to their gods, 


like Hiram king of Tyre who built a temple like that of Jerusalem and sacrificed 
in it the victims of the law; and also Julian the heathen who arranged for 
his gods prayers and liturgies like ours and instituted mysteries like the 
church’s for his idols and so on”. 

And also at the consecration of the chrism formerly three prayers only were 
recited over it: and also the prayers of ordination were one by one® and they 
were said over him [the ordinand] at the imposition of the hand and in silence 
or g*hontho: these the doctors afterwards amplified). 

So when the Faith of the cccxviii fathers was written, it seemed right that it 
also should be added in the order of the kurdbho‘ and that thereby sarah and 
hearts and bodies should be sanctified as well as voices. 

And after this that there should be Prayers of the Faithful, three in number, 
with closed doors: soon after when divers rites and feasts were arranged in 
the church they made these three prayers of the faithful—one of them for the 
petition of the mystic Peace®, the second of the Imposition of the hand, and 
the third that wherewith they uncover the table® and signify thereby that the 
doors of heaven are then opened. 

And forthwith the deacon gives directions admonishing to STAND FAIRLY* in 
becoming order, signifying thereby that the priest is just about to begin the 
mystic ministry. 

And when they have collected their thoughts the priest turns and gives 
them the peace saying Peace be to you all and makes over them the sign of 
the cross and they answer him AND wiTH THY sPIRIT. But the fathers 
afterwards arranged this place and judged that at the time of the cross they 
should say THE Love or Gop THE FATHER, THE GRACE OF THE ONLYBEGOTTEN 
SON AND THE FELLOWSHIP OF THE Hoty GHOST BE WITH YoU ALL and that 
instead of one cross the priest should make three over the people. (The 
Alexandrine fathers instead of this say THe Lorp BE wiITH you ALL before the 
beginning of the kurdbho)*. And after this the priest says to the people 
LirT UP YOUR HEARTS: the people answer him Our hearts are wiTH THE LorD. 
And moreover he cries aloud to them LET Us GIVE THANKS UNTO THE LorD: 
and they answer him What thou hast said 1s MEET AND RIGHT. 

And when by these things that have been mentioned—to wit that he has 
given them the peace and has signed them with the cross and that they have 
answered him appropriately—and by these two last things—to wit that he 
has given them direction and that they have given him their consent and 
pronounced his intent to be right—they with him and he with them have been 
made one body of Christ and one mind: then the priest turns to God and, 


35 


30 


from the words whereunto they have consented and from the intent of the 40 


people themselves, makes a beginning of his words to God the Father to 
whom is offered the sacrifice of the body and blood of the onlybegotten for 


1 The origin of this story does not appear. 2 S. Greg. Naz. Or. iv. 111 
(i. 138 D>. 5 T.e. one for each order. 4 P, 82. 5 P, 83. °P, 84. 
TP. 85. § P. 164. 


492 Appendix F 





the propitiation of the souls of the faithful. And whereas the priest and the — 

people have meetly accounted it right to give thanks unto the Lord, he says 7 

Ir Is MEET AND RIGHT TO PRAISE THEE and in a few words commemorates the _ 

whole scope of the grace of God as touching man and his first creation and _ 

5 his redemption thereafter and as touching the’ dispensation which Christ — 

wrought in our behalf when he suffered for us in the flesh: for this is the 4 

whole kurdbho—that we should commemorate and declare the things which — 

Christ wrought in our behalf! 

N He supplicates also for the descent of the Holy Ghost *. 
| 10 And afterwards he also makes the Commemorations and therewith concludes _ 
\ the kurdbho’, 

And after the conclusion of the kurdbho and this order [of commemorations] 
he gives peace to the people and signs them with the cross‘. 

And immediately he breaks and signs the mysteries and manipulates them 

15 while the deacon says the kathuliki®. 

And afterwards they say the prayer Our FATHER WHICH ART IN HEAVEN *, 

And they have delivered unto us that after these things the priest ought 
again to give peace to the people and make the prayer of the Imposition of 
the hand’, 

20 And after this they have commanded that he impart to the people the grace 
of the Trinity and sign them three times with the cross saying THE GRACE OF 
THE TRInitTy and the rest and that they answer AND WITH THY SPIRIT *, 

After this they have delivered that the priest ought to testify to the people 
and admonish them and say These HoLyY THINGS of the body and blood are 

25 given TO THE HOLY and pure, not to them that are not holy and while he 
testifies this and cries aloud he raises the mysteries on high and shows them 
to all the people as if for a testimony, and the people immediately cry aloud 
and say THE ONE FATHER Is HOLY and the rest?®, 

And so they communicate in the mysteries 1°, 

30 And after the reception they have commanded that there be an acknow- 
ledgment and thanksgiving for that they have been accounted worthy of the 
communion of the body and blood", 

And that there should be also a prayer and an imposition of the hand * 
And that the deacon should dismiss them that they may go in peace. 
35 This is the tradition that I have received from the fathers and the same also 
I hand on. 


And it is right that I speak to you of the varieties that are in the kurdbho. 
There are two orders which are found in this ministry of the kurdbho—one 
affecting the kurdbho and the celebration of the mysteries themselves, and the 
40 other affecting the commemorations. And those who dwell in the imperial 
city and in the provinces of the Greeks—in like manner as we offer, they also 


? P, 86. 3. P..87; 5 Pp. 89-96. 1 P. 96. 5 Pp. 97-99. 
+ Oe 7 P. 100. 8 P. ror. ® Py 30%: 10 Pp. 102-104. 
t- P, 104. 2 P. 10% 


The Epistle of Fames of Edessa 493 


make the commemorations: so that first they offer and then forthwith make 
the commemorations: some commemorate many and others few and those 
specified. And therefore the priest says REMEMBER, 0 LORD, THOSE WHOM 
WE HAVE MENTIONED AND THOSE WHOM WE HAVE NOT MENTIONED’. But the 
beginning of the order of the commemorations is when we say MOREOVER WE 
OFFER UNTO THEE THIS SAME FEARFUL AND UNBLOODY SACRIFICE FOR SION THE 
MOTHER OF ALL CHURCHES”, which is the church of Jerusalem that was from 
the people of Israel, which had its beginning from the apostles. But the 
Alexandrine fathers offer after another sort in that they first perform that 
order of the commemorations, that is, the memorials, and then after this is the 
order of the holy kurdbho. There is also a difference in the commemorations : 
to wit, As IT WAS AND IS AND AWAITETH FOR THE GENERATIONS OF THE 
GENERATIONS AND WORLD WITHOUT END. AMEN: in Alexandria the priest 
finishes the prayer As 1r was and the rest, and the people thereafter say 
Amen simply*. There is also another difference in many churches: instead 
of THe ONE FATHER IS HOLY, THE ONE SON IS HOLY ‘ and the rest, some say ONE 
Lorp, onE Son Jesus CHRIST TO THE GLORY OF GoD THE FATHER. Amen”, 

But since you have also made inquiry touching the crosses, how many there 
are, give heed to what I say to you. The fathers have delivered unto us to 
make crosses, three times on the mysteries and three times on the people, and 
three crosses each several time, so that there be made nine crosses on the body 
and nine crosses on the blood and nine crosses on the chalice and nine crosses 
on the people. And the points whereat the crosses are made on the mysteries 
are these : the first time when we hold the p®risto of the bread and show it to 
God the Father as the Son also showed it and say WHEN HE HAD GIVEN THANKS, 
HE BLESSED * and the rest. In the same manner also on the chalice when we 
say the same words. The second time is after the invocation of the Spirit 
when we say on this wise THAT COMING DOWN HE MAY MAKE THIS BREAD‘ and 
we make three crosses: likewise also on the chalice three crosses. The third 
time when we break the bread and sign the chalice after the conclusion of the 
kurébho*. The crosses that are made on the people—the first time is when we 
say THE LOvE or Gop THE FaTHER®: the second time is, when we have 
finished the kurdbho and have prepared to break, we say to the people THE 
MERCIES OF THE GREAT GOD AND OUR Saviour” and the rest: the third time is 
when having finished the whole kurdbho we say to the people THE GRACE 
OF THE HOLY Trinity ''and the rest. But as to the error of some, in that when 
they make the crosses on the people, they make them also on the mysteries, 
this is the reason: forasmuch as the priest each time he makes the cross on the 
people is ordered to make it first on his own person and then on the deacons 
who are at the east of the table and then on those at the north and next on 
those at the south and then to turn to the people at the west and make three 
crosses ; not understanding, they have supposed that that cross towards the 


+ 2. os. 2 P. 89. 8 Pp. 96, 180. This does not correspond with 
the present text. + FE yee. $ P. gar. + °F, B: 7 -P. 88. 
"2. OF: © Fy Be. Ee. Si TS OR: 


on 


- 
“st 


494 A ppindix G 


deacons who are at the east is made on the mysteries. Besides this you must 
know, that if there are deacons all round it is right that he make crosses on 
them; but if there are not he should make crosses in the direction in which 
they are found. 

5 Again you must know that, as for those canons’ which the deacons say, if 
there are no deacons there is no necessity for the priest to say them: but as 
for the responses which the people say—as for example THEY ARE WITH THE 
Lorp and It Is MEET AND RIGHT and THE ONE FATHER IS HOLY and the rest 
of the like sort—when there is no one behind the presbyter, the presbyter 

10 must not curtail, because all of them are necessary and are considered to be 
parts of the kurdbho. 


1 Kaniné. Pp. 88, 89-95, 97-99. 


APPENDIX G 


THE PRAESANCTIFIED LITURGY OF S. JAMES 
15 Cod. Sinait. 1040 


The references are to the corresponding passages of the ordinary Liturgy of 

S. James above. In the left hand column the suffrages are only given in full 

so far as they differ in their readings from those above: otherwise only the 

cues and «7A are given. The priest’s prayers are unknown, but of course 

20 mutatis mutandis they must have corresponded to those of the ordinary 
Liturgy. See note p. 501. 


AIAKONIKA THE TIPOHTIASMENHS AEITOYPFIAS TOY ATIOY 
IAKQBOY 


«MASS OF THE CATECHUMENS) 


25 {THE LITTLE ENTRANCES | 
*O Stdkovos ('O tepeds émevxerar erukAtvopevos) 
"Eri kXivovtes Ta ydvata exTevas év — -P. 34sq. 
eipnvn tod Kupiou denOapev 
"Ev Suvdper kat €\éet Geod advaorapev 
30 ‘Ymep rhs elpnyns Tov cUpmayros Kéo- 
pov kal évacews Tacay tay dyiov 
Tod Ocod dpboddEwv éxkdnoL@v Tod 
Kupiov dendapev 
‘Ymép gertnpias kal avriAnWews Tov 
35 dyiov marpos jyav Térpov Tov apxi- 
emiokdrrov, Tavros TOU KAnpov KTA 











The Praesanctified Liturgy of S. Fames 


"Yrép trav evoeBeardray Kai Geopuhak- 
Tov nav Baciéav, mavtds Tov 
maXatiov Kat tod otparomédov- kal 

= > , ; , \ 
THs ovpavdbev Bonbeias oxerns Kal 
, > nn ~ , col 
viKkns av’t@v Tov Kupiov dendapev 

c ‘ > , cal c a \ 

Yrep ahecews duapti@y nua Kal ovy- 
Xepnoews mANUpEANMAT@Y yar Kal 
Tov pyoOnvat nas Kal cwOjvae amd 

, ‘ > bead > , \ 
maons Odiews dpyns avaykns Kal 
eravaotacews €Ovaev Tod Kupiov Sen- 
Oapev 

‘Yrép ths dyias Xpicrod rod Geod 
npav modews kal TaUTNs THs TOAEwS 
kai mdaons méAews Kal yopas Kal TOY 
év mioret oikovvt@y év avrais eipnyns 
kal dodadeias aitav tod Kupiov 
dendapev 

Tis mavayias axpavrov tmepevdoyn- 
pevns Seoroivns nuav Oeordkouv kai 
> 4 , cal , > 
deurapOevov Mapias, ray tipiwy dow- 

, > a , ? , 
patev apxayyédav, Tod dyiov "ladv- 

a. 3 , , 4 

vou Tov evddsEou mpodnrov mpodpdpou 
kat Bartiotod, tov GOeiwv iepav 
amrooték@v mpodntav Kat dOdo- 
Pdépev papripey kal mavTav Tay 
dyioav kal Stkaioy pynpovetcoper 
Sas evyais Kai mpeoBeias avraoy 
¢ , > cal 

oi mavres €XenO@per. 


{THE LECTIONS) 


<{TA ANAPFNQEMATA). 


«MASS OF THE FAITHFUL) 


{THE PRAYERS) 


Meta 7d mAnpwlfivar ta dvayveopata 
Aéyet & Stdkovos 
SxXoAdo@pev 
* , ‘ , > n a 
Ett kAlvovres Ta ydvata eKTevas TOD 
Kupiou Senbdpev 
Ev Suvdper Kal édéet Ocod dvagtapev 


CO tepevs érevxerar) 
Pp. 38-40. 


495 


Io 


1§ 


20 


25 


3° 


35 





496 Appendix G 


c ‘ a y en a , , © Ff a col , a j 
Yrép rhs elpnvns tod ovpmavtos Kéopouv Kal Evdcews Tagvdv tay dyiwy tod — 
Gcod dpboddéwv exxAnor@v tod Kupiov SenOdpev 
c A , 5 3» , “~ , A —— z a b} 
Yrép cwrnpias Kal avriAn ews Tov dyiov marpds nuav Teétpov rod apytemio- — 
kOmov, TavtTos KTA 
§ ‘Yrép abévews 96 bones fipay kal sd Jeaeccoued mhnppednparory 7 Npov Kat TOD - 
proOjva Kal owOnvar nas amd maons OdiWews dpyns dvayKns Kal érava- 
ordoews €Ovaev KTr 
Tav dyiov évddsEwv droctéd@y mpopyntay Kat GOdopépeyv paptipay Kal ravTrev 
tov dyiov Kal Sixai@y pynpovevoapev Stas edxais Kal mpecBeias aitav 
€ , > cal 
10 of mavres é€enOdpev 3 
Thy juépay macay redelav ayiav pene kal dvapdptnrov mapa tov Kupiov 
abryodaba 
” 
Ayyedov eipnyns Kt 
Suyyvopnyv Kal adeow ktr 
15 Ta xada kat cupdépovra KTr 
Tov trdAourov xpdvov ths Cons Nudv ev eipnvn Kat peravoia éxrehéoat KTr 
xp js Cons hp phyn kat peravoig 
Xpioriava ra TeAN THS (@}s Nav avodvva averaiaxuyta Kal Kany amodoyiay 
\ P| “ “a , 
THY €mt TOV GPoBepod Bnuatos KTA 
Ths mavayias axypdvtov vmepevdoynperns Seomoivns nuav Oeordkov Kal dewrap- 
20 @évov Mapias pera mavrev trav dyiov Kr 
A A ¢ ~ a ’ a 
Tas xehadas nuav TO Kupio kXivepev 
Boe ee, ek a, Ac ae 


{THE GREAT ENTRANCE) 
25 ('O Sdxovos) 
"Ev elpnvy Xpiorod addere ® 
Mn tis Tov Karnxoupevev" fi) Tis TOY apunter® py tis Tov ph Suvapevoy 
jpiv ovvdenOnvat 
’AAAFAous emiyvare’ aGdAjAovs yrapicate 
30 Tas Ovpas KXeioare 
’"OpOol mavtes 
ee ey oe SPs 
Kai peta totro 
Srapev Kalas 
35 "Ev elpivn tov Kupiov denOapev 
Pegi: oy eee 


® Cp. cod. Rossan. in Swainson Greek Liturgies p. 236: apparently the 
invitation to the Cherubic hymn. 





whe ae 


The Praesanctified Liturgy of S. Fames 497 


{THE INCLINATION > 
{50 Svdkovos) 
Tas xehadas jpav to Kupip KXivoper. 
FS TE SER Tie obit * ODA eae gee 


| Céxhadvyors ind tod tepéws). 


ws 


{THE VEIL PRAYERS) 


Kai peta tiv éxpavyow & Sidkovos 
Kupte evAdynoov 

"Ev eipnyy tov Kupiov Senddpev 
n , ° , > a 

Sacov ehenooy oixreipnooy avriiaBov 
kal StaidAakov xrrd 

a , 

‘Yrép tis avobev cipnyns kat didr- 
avOpamias sépovoias Kat owrtnpias 
KTA 

¢e ‘ a , Aa , , 

Yep ths elpyyns Tod cupravtos Kéo- 
pov Kal €vooews tav ayliav rod 
cod dpOoddEwv éxxAnoi@v KTr 

e ‘4 , A > , a“ 

Yrép owrnpias kal avriknWeos Tov 
dyiov matpds juay 68! rod marpi- 
dpxov kat Ilérpov tov mavociov 
> a a 
apxiemiokdmou nuav, mayrTos Tov 

, 
KAnpov krX (p. 39) 

¢ a 

Yrep trav evoeBeordrav Kai Oeodu- 
Adktay nuav Baoiiéwv, mavtos Tod 
maXariov kal Tov otpatomédov ad’Tav 
Tov Kupiov denddpev 

“‘Ymép ths dyias Xpiarod rod Oeod joy 

, \ bond , 4 
modews Kai THs Baviievovons Kal 
TavTns Huey THs moAews Kal mdons 
Toews Kal xopas Kal roy ev 6pO0ddE 

xop Tavev opbod6ée 

, ‘ > , “a , , 
more. Kai eviaBeia Xpicrod oikovy- 

> > “ , a » ES , 
Toy €v auTais eipnyns Kat aadadeias 
avray Tov Kupiov xr 

e ‘ “~ 7O6 ‘ > 7 

Yrep trav €Movtwy Kai epyopevav 
XpLoTLavGv TOV mpooKvynGa EV Tois 
dyios Xptorod Tod Beod jpev rdrots 

, col e , c 
Tovtots Tav ‘Ieporodvpar, ddotTo- 
povwvray evrevovray Kai Trav év 
aixparocia dvrav adedkpay par, 
eipnuikns émavddov éxdorov peta 


Kk 


('O tepevs) 
Pp. 44-49. 


10 


15 


20 


25 


30 


40 





498 Appendix G 


xapas év raxye eis Ta oixeia aitav 
tov Kupiou dendaper 
an Ld 
Yrép apécews duaptia@y Kai cvyx@pn- 
ews TOY TANUpEANUAT@Y Nuar Kat 
” ~ a - > 
5 Tov proOjva kai cwOjva nas amd 
, , > “ > , ‘ 
maons Orivews Spyns avdykns kal 
> , > “ a , 
eravactacews €Ovav tod Kupiov xr 
€ . -~ > ~ ‘ > , 
Yr€p Tov eivaxove Ojvat kai eirpda8ex- 
tov yever Oat thy Sénow nay evamov 
10 Tov Geod Kal rod KxaramephOnva 
, 4 - . ‘ ° ‘ 
mAovowa Ta EEN Kal TOUS OiKkTLppods 
avrov emt mavras tpas Kal Tov 
-~ c ~ -~ , 
kata&i@Ojvat nuas tis Bacwdeias 
TOV ovpavav éxtevas Sedpeba cov 
¢ roa 
15 ‘Yr€p trav ras dyias vnoteias tas Sen- 
cas dtextedovvtay Kal €XOdvt@v Tov 
mpookuvjga ev TO Canddpo tape@ 
TouT@® kal év tais dyiais éxxAnoiats 
dpboddEwv rod Kupiou dSenbdpev 
” , ‘ ¢ 7 
20 Tns mavayias Kai vmepevdoynuevns 
axpdvrov Seoroivns nav Oeordxov 
kal derapbévov Mapias, tay tinier 
dowpatev apxayyéA@v, Tov dyiov 
> , =" > , , 
I@dvvov tov évdd£ou mpopyrov mpo- 
25 Spdpov xait Barriorod, trav Geiwv 
iepav évddE@v aroord\av mpopnrav 
‘\ > , , A / 
kat aO\oddépev paptipev pera mdy- 
Tov Tav dyiwy KTr 
K ‘ ¢ x ca 6é: ‘ 
ai tmép tav tpockouicbevrav Kal 
ia ’ > , > 
30 mpoayiacbévtay tipiwy évddgav én- 
ovpaviay puotikey Ppiktav Tipioy 
Geiav Sapav cai ca@rnpias Tod map- 
€oT@T0s Kal mpoodépovros dyiov 
éciov matpos nuay Kai iepéws Kupiov 
35 Tov Ocdy pay ixerevoopev 


(éxhavyots ind rod iepéws ), 
{THE LORD’S PRAYER) 


Kai pera tiv éxpdvyow (6 Sidkovos) (50 tepeds émedyerat) 
TlAnpocopey thy Sénow nov to P. 58 sq. 


40 Kupio ore mAnpns 6 ovpavds Kal 7 
yi ths 86Ens adrov 
® Marg. tod xupiov hyay “Incod Xpiorod. 











aE 


The Praesanctified Liturgy of S. Sames 


Kat trép trav mporebévray Kai mpo- 
‘ ayucbévray tipiovy Swpov Kupio 

TO Oe jydv Senbdpev 

"Oras Kipios 6 beds judv 6 rpordebd- 
pevos avra eis Td dyioy Kal bmepov- 
pavtov kai voepov adrot Ovovaarnpioy 
kTA 

Thy évérnra tis wicrews kal THY KoLVa- 
viav kai S@peay Tod ayiov Tvetparos 
airnodpevo. é€avrovs Kat dAdnAous 
Kai magay thy (ayy nav Xpiore 
TO Ge@ wrapabapeba 


& iepeds exwve? 


Kal xatafioooy jas déorora (piddvOpemre pera mappyoias axatakpitos KT’) 


6 Aads 


Tldrep jpav {6 év trois ovpavois dyacOntw rd dvopd cov Kr) ) 


eo -¢ lA 
© lepevs 


Ort gov cori 7 Baowreia (Kal 4 Sivams Kai i ddéa Tod Tlarpos xt) ). 


{THE INCLINATION) 
*O Stdkovos 


a ‘ e an tal , , 
Tas xepadas ipay ro Kupio kdivare 


{THE MANUAL ACTS AND THE COMMUNION) 


{°O 8tdovos) 
Mera $dBov Geod mpdcyopev 
rk A. We OAR wh * 
(‘0 Stdkovos) 
” , ¢ ‘ , > oh 
Eir@pev ravres rep owrnpias ev(wias 
TE Kal pakponuepevcews Tod dyiou 
maTpos jpav Kat apxveroxdmov 
Tlérpov, mavtés Tod KAjpov Kat tod 
, Ae » eee | -~ ¢ 
piroxpiorov aod’ kal iép Tov thew 
s > a* ‘ > , , 
Kal evpevn Kai evdidddakrov yever Oat 
tov ayaiv Kal dirdvOpwmov Ccdy 
ext rais duaprias judy Kal éhenoa 
c a A A , ~ , 
nas Kata TO peya ths piiavOporias 
avtov Eheos* Kal bxep Tod cvyywpn- 
Ojvat Hiv way mrAnupeAnua Exovordy 


Kk 2 


Pp. 62-64. 


10 


15 


20 


25 


30 


35 


500 Appendix G 


4 > , A ec ‘ , 
Te Kat akovotov Kal tmep maons 
Wuxns xptoriavdav OdtBopevns kal 
katarovoupevns éA€ovs Oeod Kal 
, > , e ” € ‘ lol 
Bonbeias éemideopévns* ere trép TeV 
5 evoeBeordtay Kai OeodvdAdktov 
¢ a ia , , 
nuav Bacikéwyv, Kparovs vikns dia- 
povns eipnyns tyeias Kal owtnpias 
| eer, eae A a 2 \ 
auTa@v’ Kat tov Kupioy tov Oedv 
Npav ent mrێov ouvepynoa Kal Kat- 
Io © evodaat adrods évy maot kal tro- 
s € ‘ A , > - , 
tafat vd Tovs médas ai’tav mayra 
> A ‘ , e 4 ‘ 
€xOpov kal mohemiov" Kal bmép coTn- 
pias Kal ddéoews apapriay trav 
4 a a 
dovlov rod Ocod & 8 cai & 8, 
¢ lol 
15 pynuns Kal dvamavoews Tov boiwv 
la e a ‘ ° - ‘ 
Tarépov nuav Kat adeApdov kal 
mTavTwv xpirriavay Tay dpboddEav 
elm@pev Tavres 
6 Aads 
20 Kvpte €dénoov 
Lp’. 
(THANKSGIVING ) 
‘O StdKovos ('O tepeds edxerar) 
. - 
OpOoi oi peradaBdvtes Trav dyiov P. 65 sq. 
> , > , A an 
25 axpavtev abavatay Kat worody 
~ A , am, ae 
Tov Xpiorov pvotnpiov emi aderet 





TOV dpuapTiav jyav agiws evxapi- 
oTnowpey TO Kupio 
“Oras yévnra iv 1 peradnis tov 
30 dytacpdtav atrod es dmotpomyy 
TavrTos Tovnpod mpayparos, eis épd- 
diov (ans alwviov Kal eis Kowoviav 
KTA 
Tis mavayias Kat dmepevoynuevns 
35  aypdvrov Seoroivns juav Oeordxov 
kal aevrapOevouv Mapias pera mavtev 
TOV dyi@y pynuovevoavtes éavtovs 
Kr. 
(THE INCLINATION) 
40 (‘0 Stdkovos) 
Tas kepadas pay ro Kupio kdivoper 
se aL Soest ole oe tle pee 





r 


Diptychs of Ferusalem 501 


{THE DISMISSAL) 
{0 Sidkovos) 


> Sf. + > , “- a 
Ey eipnvy xal ayarn Ocod mopevOaper. 


APPENDIX... 


DIPTYCHS OF JERUSALEM 5 
I 


From the Diakonika of the Liturgy of S. James contained in Cod. Sinait. 1040. 
The Diptychs are those of Jerusalem (502. 6) written for use at Sinai (501. 20) 
in the Liturgy of S. James (cp. p. 56sq. above), The approximate date 1166 
is fixed by the names of the patriarchs commemorated : Luke of Constantinople, 10 
Chrysoberges, sat from 1156 to 1168 or 1169; Sophronios II of Alexandria 
before and in 1166; Athanasios of Antioch and Nikephoros II of Jerusalem in 
1166 (Lequien Oriens Christianus i. 269; ii. 487, 759; iii. 503). Peter of Sinai 
(Pharan) is unknown to Lequien (iii. 756). The emperors are not brought 
up to date: the latest commemorated is Alexios I Komnenos, 1081-1118. 15 


‘O év Tots Sefvots Stdkovos . . ta Simtuxa Tav LovTwv 
€ ‘ , , HED x 7 > , ~ ‘ > , A eed 
Yrép cwrnpias eipnyns €heovs aydrns Stapovis Kal avrin ews tod dyiov 
matpos nuav Nixnpdpov tov marpidpxov ‘lepocodtpav kal tay oiv aite 
dyioy peyddov oikovpertkay 6pO0ddEwv tpi@v marprapyav Aovka Kevorav- 
twourdrews, Zwppoviov ’AdeEavdpeias, 'APavaciov ’Avtioxeias, Hérpov te 20 
A ¢ n “ 
Tov tmavogiov matpos nuav Kal apxiemicKérov Kal Aowrdv doiwv watépov 
kal emiokérav tay €v mdon TH oikovpéevyn dpOoddEas dpOotopoiytay Tov 
od > a 
Adyov THs GAnOeias, mavrds éxkAnotacTtiKod dpOodd£ov tayparos 
4 ¢ ‘4 , \ , cal > ¢ cod AE , a a + 
Kal brép Baothéwy kal mavtov tov év imepoxy Kal eEovoia dvr@y iva Hpepor 
kal novx.ov Biov Siayopev €v macy evocBeia Kal Gepvdrnte 25 


4 2’. & , , ~ ¢ , > ~ ¢ 
Er. trép mpeoBurépor Staxdver Staxovccay vrodiakdvev avayvectay épunvev- 


a > a a , > , cal > “ > 
TOY émopkioTa@yv Wadtav povafdvray deurapbévar xnpav dphpavav éyxpa- 
a“ > tal a 
Tevopevoy Kal TdY ev Temv@ yao SiaydvTey Kat Tov hiroxpictey 


Eira & é€ dpiotepSv Stdkovos td Simruxa T&v Kexounpevwv 


a 


Ths mavayias kal tmepevioynpevns Seomoivns jay Oeordxov Kal demapbévov 30 
Mapi 0 dyiov ‘lad d évddg py Spd iB o° 
aptas, Tod dyiov Iwdvvov rod évddEou mpopyrov mpodpédpov kal Barricrod 
Tav dyi@y aroorédoy érpov HavAov *Avdpéou laxwBov ladvvov Pidimmou 
BapOodopaiov Sapa MarOaiov laxaBou Sinwvos “lovSa Maria’ Madpxov 
Aovka tay evayyeioTav" Td dyiav mpopytav kai matpiapyay Kal Sixaiwv" 


502 Appendix LT 


Tod aylov Srepavov tov mpwrodiakdvov kat mpwtoudprupos’ tay dylov 
, i ¥ n~ a \ ‘ \ > 6 \ 6 \ ca 
paptipey Kal 6podoyntay tov Sia Xpioroyv roy adnOivdv Gedv nuoy papru- 
pnoavte@v Kal 6podoynodvrey tiv Kadi dpodoyiav q 
nm rod n~ a“ e > ~ 
Tév dyiov matépov nudav kal dpxiemiokér@v Tov amo Tov aylov “lakwBou Tod 
5 dmogréXov Kat adeApod tod Kupiov kal mpatov tay apxemiokét@y pexpt 
Evévpiov Supewv Kal “Iwavvov taitns ths dyias Kupiov tod Ocod nuav 
TOMES 
Tay dyiov matépov jpev kat didacKddov 


KAnpevtos Tpryopiou ’AuBpociov KeXevorivov Eivdpaipiou 
Io Tipobéou ’"AdeEdvdpov ‘Apudiroxiov Avyovorivov Maprivov 
Lyvariov Evorabiov TiBepiou — KupidXou *AydOavos 
Avovvaiou *AGavaciov Aapadgov A€ovtos Zappoviov | 
Atoyvaiou Baoueiou "Tloavvov IIpéxXou 
Nukod\dou Tpnyopiov *Emibaviou Pidckos 
15 Elpnvaiov T'pryopiov Gcodirov “Oppicdov 


Kal trav dyiwv peyddav era Suvddav trav év Nikaig tptaxooiay Séxa dxta Kal 
a > , e \ , ‘ ca pre) , \ , 
Tov év Kavoraytwovrddet Exatoy mevtiKkovta Kal tov év "Edéo@ rd mpore- 
, ‘ cal > , i7 , / \ cal > ed , 
pov Stakxociav kat trav ev Kadxnddm éEakogiwy tpidkovta Kal Tov €v TH ayia 
mrépuntn ovvdd@ éxaroy €Enkovta Tecodpev kal Tay €v TH ayia Extn cvvdd@ 
Svakociwv éydonkovra évvéa kal Tov év TH ayia EBSdun cuvdd@ ogi 
20 éydonkovra éy ai TO n ayia pn cuvdd@ Tpraxociov 
- € ao lod a 
TevTnKovTa, Kat Nourav aylov Tratépay nav kal émiokéne@yv Tov év mdon TH 
> , > , > a A la “ ° , 
olkoupevyn pOoddEws dpboropnodvray roy Aéyov THs adnOeias 
Tay dyioy matépav nudy kal adoxnrov 


TlavAov Gcodapou "Edpaip ZaBa ’Avactaciou 
25 ’Avrwviou “Tapiovos "Ovouvdpiov Xapirwvos Koopa 

TIavdov ’Apoeviou Supe@vos EvOupiov *I@avvov 

Tlaywpiov Maxapiov Supe@vos Tepacipov 

"Appova "Iwavvou Ccodoalov Ma€iyov 


Kal Tv dylwv Tatépwy juav Tov dvaipeCevT@y td Tov BapBdpwy ev TO 
Tay dylwv TaTépav np p v vd tav BapBdper ev Té 
a cal ae - = 
30 dyi@ dper tS Swa kal ev tH ‘Paide 
4 ¢ ‘ La / - c , > a c 
Er trép mpeaBurepoy Staxdvev Siakonoody trodtakévey dvayywotey épunve- 
TaY émopKicTay Wadtoy povatévTav Tov peTa Tictews ev TH Kowwvia THs 
c , bend 4. 2 ~ > , 4 
dylas wou kaboXxns Kal droorodkns ekkAnolas TeAcLwOevT@Y 
~ lol - c , a 
Kal ray evoeBdv Kat mictav Baoikéwy Kovorartivov ‘EXévns, Geodociov Tov 
peyddov, Mapkiavod Baotdelov Kavoravrivov ‘Papyavod, McxanA povayod, 


Ww 
or 


, ? Sat a 
*Iwavvou kali Eipyrns, "AdXekiou kai Eipnyns kal rév kat’ adrovs evocBas Kal 
mutes Baowevodvtay Kal mdvrav tay év miste Kai oppayids Xpiorod 

4 , > , Cel 
mpokekotpnpevay iroxpiororv opbodsEv aikav 


Kai mddw & é« SeftGv Sidkovos Aéyer 


40 Kal trep eipnyns kat evorabeias rod Gvpmavtos Kéopou Kal Evooews TaTay TOV 
coer a ~~ s , ’ a : eee eal: ¢ , 
ayiwv Tod Oeod dpOoddEwv exkAnor@y Kal Umép Sv ExagTos mpoonveyKev 





Diptychs of Ferusalem 503 


} kara Sidvovay exet Kal rod mepieaT@ros Gioxpiotov Aaod Kal mavray Kai 


TAag@VY 


arg ts 


A , A n 
Kat wavT@yv Kal Tag@v. 


II 
THE MODERN DIPTYCHS 


From a card, printed at the Patriarchal Press in Jerusalem, for use in the 
liturgies of S. Chrysostom and S. Basil (p. 389. 25: 409.5). The additional 
commemorations at the end are printed on the verso of the card and are used 
(1894) on the festival days of the respective sovereigns. 


AINTYXA 


fal € a 
Tepacivov tod pakaptwrdrov Oevordrov te Kal mavaytwtdtou matpds 1pev Kal 
, a ¢ , , c A \ , , A) 
marpidpxov tis aylas méAews ‘Iepovoadyp Kat maons Tahaorivys mo\ha 
Ta €TN 
> 
Neopirov Kevorarrwoumdd\eas, Swdpoviov *AdeEavSpeias Kat Zrvpidwvos 
> ~ a“ “ 
Avrioyelas tav dywrdrev edocBdv Kai dpOodéEwv matpiapxav mohda 
Ta €TN 
‘Ymrép tov mpockopivovros Ta Tia Kal dya Oa bra Kupio td bed pa 
p mpookopifovros Ta Tima Kat dya Spa taita Kupim TO Ce@ Near, 
rod tipiov mpecButepiov, tis év Xptor@ Saxovias, maytos tepatixod Tay- 
- , “~ ry 
patos kal povaxtkov oxnpatos Kal THs TwTNpias adTay 
€ A b Pee > a a a 
Yrép elpnyys kal dyabjs Katraordcews Tod cipmavros Kéopou, edotadeias THY 
dyiwy Tod Gcod éxkAno.ay Kal THs ToY TdvT@Y EvOTEwS 
€ cel a“ lal 
Yrép rav edoeBectdrav Kai Oeopudrdktoy Bacidéor kal addevrdv pay, mavros 
Tov maXatiov kal Tov otpatorédov avTav 
€ ‘ , \ > 4 , cal > n \ > , aA 
Yrép cornpias kal dvrikiews mavtov tov eboeBSv Kai dpOodd~wr xprotiavar, 
mpockuyntav émirpémav te kal ovydpounrdv tod mavayiov Kai {woddxov 
, a“ a 
raov, émurkéews te kai Bonbeias mavris Tod mepieaTSros xXptoTemovupov 
Aaov 
. ao A , a A , \ cal 
Kal &v éxaoros xara Sidvoay exer Kal mavt@y Kal Tacor. 


Tod edoeBeardrov abroxpdropos macav Tay ‘Pwoatav ’AdeEdvdpou rod "Adefav- 
dpidou 

Tis evoeBeordrns ovCiyou abrod abroxpareipas Mapias ris Ocodwpidos 

Tod evoeBods diaddyou abir&v Nixoddov Tod ’AdeEardpidov Kai mavros Tov avto- 
Kparoptkov otkov kal Tod orparomédou avTar. 


Tod beoceBeardrov Bacihéws rev “EAAnvev Tewpyiov trod a 

Ths evoeBerrdrns vvtiyou abvrov Bacidioons “Odyas 

Tod edacBovs d:addyou abrév Kevorarrivov Kal trav eiceBdv Baordoraidor, 
mavtos Tov BactXiKod oikov Kal Tov orpatomédou aiTar. 


10 


15 


20 


25 


30 


35 


Io 


15 


20 


25 


- 30 


Appendix F 


APPENDIX J 


THE LITURGY FROM THE WRITINGS OF 


EGYPTIAN FATHERS 


H ZYNA=Iz! 

«MASS OF THE CATECHUMENS) 
{THE LECTIONS AND THE SERMON) 
‘O iepeds did rijs KabéSpas 

Eipnyn macw 
6 Aads 
Kal r@ mvevpatt cod? 
At ’Avayvaoets °. 
At Vaodpediat *. 
‘O énlokoros traviotatat Kat dmotiferar 7d dpoddprov 
& dpxiBtdkovos dvaywooKke Td EvayyéArov>. 


‘O émickotos én” ExxAnoias SiSdcoKe °, 


{THE DISMISSALS) 
Oi karnxotpevor dtropotdor’, 


«MASS OF THE FAITHFUL) 


{THE PRAYERS) 
“O Stdkovos Stavlornot Tov Aadv eis mpocevxds ® 
Orationes *. 


{THE KISS OF PEACE) 
‘O Stdkovos mpocpavel mpd Tod domacpod 
Oi dkowwavynrot mepimatnoate ” 


& *Aorracpés 14. 


(THE OFFERTORY) 
‘O tepevs 
Elpnyn maow 
& Aads 
Kai r@ mvevpare cov! 
& Aads mpocdya ta SSpa 
ot Evdxovor mpookopiLover ta oKevy Kal 4 owdadv iamAodrar 
tpotiferar % Swpodopia *’, 





The Egyptian Liturgy 505 


Ta tepd Aimruxa ™*, 


« ANAPHORA) 
O SidKovos Kéxpaye Ste mpoojke TG Aa év Koop Eotdvar Kal Karypepetv* 


{THE THANKSGIVING AND THE INVOCATION > 
. . : . . . . . 5 
Ilpocavaréprovtes Tas evxapiotias Kai 6uov T@ Oe@ kal Tarpi Sofodoyoivtes 
Tov Yidv oby To dyio Ivev j U is dyi eCats 1° 
5 dyio Tlvetpare mpdoipev ovtas tais dyias tpané{ats 
& SidKovos mpootadttea tpvodoyetv 7 
“Arioc aioe apiec Kypioc caBawé 
TAK pHe O oypaNndc Kai H fA THE AOZHC ayToy'® 10 
KatarreAAONTeC TON kata odpka OANATON TOY MONOFENOYC yioY Tod O¢eod 
rovtéotiy *lHcoy¥ XpictoY THN Te &K NEKPAN AnaBi@ow Kai THN €IC OYpANoyc 
ANAAHYIN OMOAOPOYNTEC “—Sia THS emiKANoE@s Kal THs emupoiTHoEews TOU ayiouv 
IIvevparos tov dproy Kat Td mrornpioy dyr:dfopev *—Sedpeba exrevds eis evoyiav 15 
hpiv petamAacOnvat thy mvevpatikyy iva petacxdrvtes adt@y AfiacO@men 


C@MATIKM@C Kal TINEYMATIK@C 7 F 
6 Aads 
"Amin ™, 
{THE FRACTION > 20 
“O Stdakovos Aéyer TH ouvarThy”. *O: tepevs KAG Tov dptov*, 


Té Katarétacpa inpodrar *, 


<THE EORD’S PRAYER) 
‘O iepets oiv 76 Aa@ A€yer 


Thatep HM@N 6 EN TOIC OYpaNoic KrA*. 25 


{THE ELEVATION) 
‘O Aaroupyos tpoadwvet 
TA aria Toic Arioic 
6 Aads 


Eis dyios, eis xvpios eis Sd£ay Ocod Tarpéds*. 30 


{THE COMMUNION) 


Mpocépxerar & Aads Kal mporeiver tds xetpas cis trodoxiv Tis aylas tpopijs a 


? 


{THE DISMISSAL) 


Tiverar dmdAvors %, 


on 


10 


15 


20 


25 


30 


35 


40 


45 


506 Appendix F 





{THE EULOGIA) g 

Ta mpoodepdpeva eis Adyov Ovoias petd ta dvadiokdpeva cis Tiv TOV — 
puotypiov xpelav of KAnpucol StavepdoQwoay kal pire KaTHXovpevos ék TOUTwY 
éoOiérw 7 mivérw GAAG padAAov of KAnptKol kal of civ adrois murrol 45eAdot ”, 


The writers used belong mostly to the fourth (Ath. Macar. Didym. Tim.) and q 
fifth (Theophil. Synes, Isid. Cyr. Soz. Socr.) centuries, while two (Or. Dionys.) — 
are of the third, one (Evagr.) of the sixth, and one of the seventh (Leont.), 4 
No one writer gives much information. Some reff. are from Probst u. s. 

As to the disposition of the church (é«#Anoia S. Ath. Encyc. 3 and passim: — 
nupiaov hist, Arian. 81, vita S. Ant. 2: 6 veds tod @cod Synes. Catastasis p. 302 B) 
there are mentioned the fountain in the atrium (ra é Tois mporepeviopacr xépuiBa 
Synes. ep, 121, p. 2588), the seats of the people (ai dyporimal xadédpa 1b. 67, 
p. 216c), the sanctuary (70 ieparetov S. Ath. de morte Arii 3, de Fuga 24: 
Ovovacrhpiov Synes. u. s.: 6 Ta KAnpiKdv témos S. Ath. de Synod. 18), which the 
laity might not enter (7b.: hist. Arian. 81 rovovrous Térovus . . . is ods OFSE Tact Tots 
xpioriavois eeotrw eicedOciy), and its cancelli («d&yxeAdAoe Encycl, 4: xvywdides 
Synes. Cafast. p. 302 B) and veil (7d BHAa rhs éxxdnoias S. Ath. hist. Arian. 56: 
katanéracpa pvotindv Synes. ep. 67, p. 212C: cp. n. 23 below), with the bishop’s 
throne (@pdvos S. Ath. hist. Arian. 56; Synes, Catast. u. s.; n. 4 below), the 
seats of the presbyters (Orig. in Judic. iii. 2 in altaris circulo velut specula 
quaedam intuentibus collocati: Synes. 2b. p. 216c mpoedpia: S. Ath. de Synod. 18: 
hist, Arian, 56 ovppéddua subsellia—but these may be the people’s seats), and 
the altar (4 dyia tpame{a Encycl. 3, ap. c. Arian. 31: Synes. Catast. p. 303 ¢ 6 
Bwpos 6 dvaipaxros: a slab supported on pillars 7b. B trav mdvev Tay iepav ai Thy 
doviov dnd ys dvéxovor tpamefay: sometimes of wood, S. Ath. hist. Arian. 56) 
and the sacred vessels in the custody of the clergy (ap. c. Avian. 11, 12). Of 
vestments there is mention of albs (ororxdpia Awa tb. 60: xirwnia Awa Soz. H. E. 
li. 22), the stoles of the deacons (é0dvn S. Isid, Pel. epp. i. 136: cp. p. 476. 16 
above), and the pallium of the bishop (@odpior 7b., n. 5 below). 

* Zwvagis. S. Athan. apol, de Fuga 24 (i. 334): S. Cyr. Al. in Joan. xii. 1 
(iv. 1093 c): Evagr. H.E. ii. 8. Also 4 ayia civodos S. Cyr. Al. 7. c. and 1104 D. 

? S. Isid. Pel. epp. i. 122 (Migne P. G. xxviii. 264) eiphyny 6 iepeds dd Tod 
tpous ris nabébpas TH exxAnoia empdéyyera ...70 5& Kai TO mvevpars ood mapa 
ToU Aaov amoxpwépevov, P. 118. 12 sqq. 

° S. Macar. Aegypt. de charitate 29 (Migne P. G. xxxiv. 932 c) éomnep ody Kara 
Thvde Tv dpathy éxxdrnolav dv ph mpdrepoy ai dvayvaces ai Parpwdia te Kal Tis 
€or akodrovdia Tov éxxAnotacTiKod Babuod mpoxwphaeev ato 7d Oeiov pvoThpLov 
TOU owpards TE Kat aivatos TOD XpioTod Tov iepéa émTedciv ob« GxdAovOoV" eiTa Kav 
mas pev 6 éxkAnotactinds Kaydv emiTebein % uvoTiKh 58 THs mpoopopas bind Tod iepéws 
evxapioTia Kai } Kowavia ToD GwyaTos TOD Xpiorov pr yévnTa ovTE 6 ExkAnovaoTiKds 
éreAeotoupynOn Oecpods nal éhdrAumhs eotiv % Aarpela Tov pvoTnpiov. 

* N. 3: S. Cyr. Al. de ador. in spir. et verit. xii (i. 444.D) mpooxoplifoper 82 kat 
huets Thy aiveow Kata mAnOw pev ev exxAnoias eis evdtnTa Tvedparos Kal ws els ev 
oGpa kal puxiy play cuvnveypévor Sid Tis TicTews . . . ToLovpeOa Be Tas Sofodroyias 
kai Kal? éva mohAdKis hpepovyres oikov .. . €ir’ ov év éxxAnoias Kard wAnOv 
Mpooayo.to npos huav 7d Odpa €ir’ ody év érépos mparroiro Témos Kai Kad’ Eva TvXOV 
i) wat ard bdo mov Kal rpeis nal mreiovas ert, ddidupiros  mapdoraats Tov bpvodroyeiv 
clwOdTav Kai els ToDTO GuVdedpapyndTav* dpod yap Tois H5n KexaSappévars did TOD aryiov 
Banricparos cvvavapépe Td Oda xa) 6 natnxodpevos ert Kal Tois TeAciows ovvavabels 
Thy aiveow Tav er. protiKwrépav amopoTta Kal Ovoias eipyetar THs énl Xpiorod. 
The preceding context makes it clear that the aiveois, SofoAoyia or Oda is the Ovola 
aivéoews and this the Psalter, Cp.im Mai.i. (iii.825D). For the formof the psalmody 
cp. S. Athan. de Fuga 24 (i.334D) xaOeadels emt rod Opdvov mpoérpemov Tov pev Sidkovov 
dvaywwonev Padrpov Tors 5& Aaovs dmaxovew” Or eis Toy ai@va Td Edeos adTOd. 


The Egyptian Liturgy 507 


5 S.Isid. Pel. ep. i. 136 (Migne P. G, Ixxviii.272) 7d 5é Tod émoxdrov wpopdprov ef 
épéas dv GAA’ ov Aivou Ti TOU mpoBaTov Sopay onpaive Srep TAavYn—ev CnTHoas 6 Kipros 
él Tav oikeiov Gpov avédrAaBev’ 6 yap éxicxomos els TUnov dv Tod Xpratod 70 Epyov 
éxeivov mAnpol Kal Seixvuct mao. Sid TOD oxHmaTos Gre piunTHs éoTe TOU Gyabod Kal 
peyarou moipevos 6 Tas dobeveias pépery To mouviov mpoBeBAnpévos’ Kal mpdaxes 
dxpiBas* hvina yap abros 6 dAnOwos worphy Tapayévnta did THs THY ebayyeNov THY 
TpocKuynTav dvanTvgews wal vmaviorara Kai dmoridera TO oOxXRpa THs pupnaews 6 
énickomos a’tov Sndk@v mapeivan Tov Kupioy Tov Tis TopavTiKhs yyepova Kai Oedv Kai 
deamétnv.. The pope of Alexandria was exceptional in that he did not rise at 
the Gospel: Soz. H. E. vii. 19 févov 52 Kaxeivo mapa ’Adegavdpevor TovTos* dva- 
ywwoKopevav yap TeV ebayyeAlwy ob éxaviorara 6 émicxowos 5 Tap’ GAAas ovK 
éyvwv ovr’ axneoa. The reading of the Gospel was the office of the archdeacon 
exclusively at Alexandria: 7. radrny 5 ri iepdy BiBdov dvayvwoKna evade 
povos 6 dpxidiaKovos* mapa Se GAAos Sidovor* év TodAais 5é ExxAnoias oi iepeis pdvor, 
éy 5¢ émonpos Huépas enicoxoma ws év KwvoraytivoumdAc: Kara Thy mpwTny Huépav 
THs avactracipov éoptns. For well-known allusions to the Gospel see S. Athan, 
vita S. Antonit 2, 3 (i. 79648). 

® Sozom. H. £. vii. 19 mapa 5 ’AAc~avdpedor pdvos 6 tis médAews énioxomos [ém 
éxxdnolas didacKe)] pact 5& todTo ob mpdtepov ciwOds emryevécOat 7) dd’ ov “Aperos 
mpeaButepos dy wept Tod Séypyaros Siadeyopevos évewrépice. S. Athan. de Synodis 16 
(i. 730 B) ws kal mapa cod peuabnxaper Kara péonv THY éxKAnoiay KnpigayTos: ap, Cc. 
Arian, 17 (i. 138 A) m&s 52 of Tov Opdvoy Tov éoToricpévoy EmoKominas ddvpdpevot, 
Tov év avT@ Kabnpevov énioxonoy dvedeiv (nrovaw; iva Kal 6 Opdvos Tov éntoxonoy (nTH 
kai oi Aaol Ths ebaeBods Sidackadias orepnO@ow. For applause see Socr. HZ. £. vii. 13. 

7 S. Cyr. Al. de ador. in spir. et verit. xii.in n. 4 above. S. Athan. ap. c. Arian. 
28 (1.148 A) m@s oidy Te Hv mpoopopay mpoKeicba eviov bvTwy THY KaTHXOUpEVOY ; 
ib, 46 (165 B) ws dnd TovTov paivecOu pndap@s yeyevjoOat Tt THY pvoTnpiwy bid 7d 
Tovs KaTnXoupevous évdov eivar. Cp.ib, 11: S. Cyr. Al. 7m Joan. xii (iv. 1086 B). 

8 S. Cyr. Al. de ador. in spir. et verit. xiii (i. 454 B) 7) ode adTol [didKova] mpoo- 
TaTTover Siaxexpaydres év éxxAnoias wore pev duvodoyeiy Sti mpoonKe: Aaois Kal év 


Koop pev EoTava KaTnpepeiy 5& moAAdKs Kal Siaviardow eis mpocevxds Kal THs 


dvaiwaktov Ovolas émTedovpévns aiTol mpockopifover TA THY oKEvoY iepwTEpa Kal 
AentTHV Ep’ Gnact Tois dvaryKaiois TowodvTa THY emTHpnow ; This would no doubt 
justify the insertion of most of the deacon’s directions now existing in the 
Egyptian texts. P. 119. 17. 


on 


_ 


5 


dS 


oO 


35 
* N.1z. The prayers for the emperor are frequently alluded to: S. Athan. af. 


ad Constant. 16 (i. 304 D) ad 5& Oeopidéotare Bactded Tod Tovs Aaods dy HOErEs 
éxteivat Tas xelpas Kal evgacOau meEpi cov; de Synodis io, ep. i concil. Arimin. ad 
Constant. (i. 725 A) iva of énicxoma atv Tots idiois Aaois per’ eipnyyns eis evXas TE 
wat Aatpeias axoAny ayoev ixerevovres imip THs ahs Baciwrelias kai owtnpias Kai 
eipnvns: 7b. 55 respons. concil. Arimin. ad Constant. (i. 769 A) imép Tot divacbat 
huas 7@ mavtoxpatop. Oc@ kal 7@ Seondtn kal owrHp. huov XpoT@ TO vid 
avTod T® povoyevel imép THs os Baoidelias Tas eOipous evxds peTA TaY AawY 
dnomAnpody: Evagr. H. E. ii. 8 episcopi aegypt. ad Leonem tds re ovvfOes 
ovvages ém7eAodvTa Kal ALTAs GvanépnovTa TO TaVTwY yav owThpt Xpior@ imtp rhs 
evoeBods tuav Baocidcias kal Tod pidoxpiorov bpoy madatiov. Fora form of bidding 
see S. Athan. ap. ad Const. 10 (i. 301 C) pdvov yap eAeyor Evgwpeba mepi 77s 
cwrnpias Tov evoeBeardrov AvyovoTtov Kwvarartiov, nal mas 6 Aads evOds mud part 
é€Bda Xprore Bonba Kwvorartiw, wal diépevey ovtws edxdpevos. It appears from 
S.Cyr. Al. ep. ad Joan. Ant. (v.c.105C) Sed:5d-ypeOa 52 wal Aێ-yeuv ev mpooevxats Kipre 
6 Ocds hyay eipavny 5ds Huiv, ravTa yap anéswxas Hyiv, that the celebrant’s prayers, 
p. 160. 20, already existed in some form. (The coptic is probably original here: in 
the greek the clause referred to is now only in the later intercession, p. 126. 21.) 

10 Tim, Alex. resp, canon. 9 (Migne P. G. xxxiii. 1302 c) év TH Ocig avapopg 
6 Sidwovos KTA. 

11 N.1o: Orig. in Rom. x. 33 (iv. 683 c) mos ecclesiis traditus est ut post ora- 
tiones osculo se invicem suscipiant fratres. Cp, Clem, Al. Paed. iii.t1§ 81. P.123. 


40 


55 


508 Appendix ¥ 


2S. Cyr. Al. in Joan. xii.1 (iv. 1093) Tovydpto wal év rais dyias padkioTra 
cuvddos Aro owvdgect map’ abtds Tod pvaTnpiov Tas dpxds TovTO (sc. Eiphyn macw) 
kal huets GAAnAos papév. Cp. p. 124. 15 sqq. a 
13'S. Isid. Pel. epp. i. 123 (264 D) 4 xabapa owddv 4 ipamdovpern TH TOY Ociaw — 
dwpwv Siaxovia % Tov “Apipabéws éotiv “Iworp AEcToupyia . . Huets Emi owddvos Tov — 
diptov Ths mpodécews ayacovres eTA. S. Cyr. Al. im Zach. vi. (iii. 814 A) map’ oddevds — 
yap SAws eis Koy AapBavera xpelav Tod dyiov Ovovacrnpiov TA oxedn GAN EoTw ws — 
epnv aya wal eis Sdfav Oeod Ternpnyuéva Kal pdvais Tais xpelas bmnpereiv eiwOdra 
THs a-yias tpatécns, bi’ abray re Kal év adrois ai THv npocaydévTwy TeAOdYTaA Ovotiar — 
Io 0vx Exdorou pépovros thoy Td oxedos awdvTwy 5e pdvors Tots fepois Kexpnuévov : id, 
in Luc, xxit. 19 (Migne P. G, lxxii. 908 B) edyapiored wey Tovréctw év oxnpatt — 
mpocevxns Siadéyerae TO OG Tatpl xowwvdy wowep avrov kal ouvevdoxntiv damo- — 
gpaivev ths S00ncopévns hyiv evdroyias (woroot* naoa yap xdps nal wav Swpnyua 
TéAcov ep Huds EpxeTa tapa Tlarpods bi” Tiod év dyiw Tvedpate’ témos dé Hv dpa td 
15 dpwpevoy eis Huds abrods tis dpecdovans mpocavarelvecbar AuTHs ei wéAAOL TpoTiVedOar — 
Tap hpav ths pvotinns Kat (woro.0t Swpodopias 4% yapis 5 5h Kal Spay «<idicopeOa: — 
id. in n. 8: S. Isid. Pel. epp. i. 187 (304.4) tiv mpddeow THs Swpopopias. Cp. — 
S. Athan. ap. c. Arian, 28,n.7 above. There is no evidence in these writers for © 
the position of the offertory, but there seems to be no other place for it, and — 
20 apparent traces of it still remain at this point in S. Mark, p. 124. 
if P. 124. 20 seems to be a remnant of the diptychs at this point. Otherwise ~ 
the references are only general and do not indicate their position. S. Cyr. Al. ep. — 
ad Attic. (v.c. 204) Tots mapa Tis offs Oeoqidcias émecradrpévois evTuxav eyyeypa- 
pba pev tiv "Iwdvvov mpoonyopiav év tais icpais éudvOavoy SéATos ... ovK &Y TOS — 

25 Tov AaiKkov Karaddoyas év Se Tois THY émondtov evreTaxOa aiTHy. 

15 N. 8 above. 

16S. Cyr. Al. in Luc. xxit. 19, as in n. 13 above. 

oN: &. Cp. p. 75-35. . 

18S. Cyr. Al. in Abac. iii. (iii. 555 4). S. Athan. de Trin. et Sp. s. 16 (i. 977 B) 

30 ecclesiae autem Christi omnes ab oriente usque ad occidentem convenienter ~ 
Patrem a seraphim laudari profitentur in ministeriorum relatione. Reminiscences 
of preface-forms occur in Orig. c, Cels. viii. 34 (i. 766 F) ef 5 wat mAHOos toP0U- 
pev dv diravOpwmev truyxavew OédrAopnev povOdvopev Sri xiAva xiALddes TapeoTh- 
Kecay ai’T® kal pipia pupiddes édAertovpyouv ait@ airwes ws ovyyevets Kat — 

35 pidovs Tods pupoupévous Tiv eis Oedy abTtav eboéBeay dpavres kTA: S. Athan, « 
in tllud Omnia mihi 6 (i. 108 A) tv xeEpouBiy f TaV cepagip .. . THY Bofo- 
Aoyiav mpoopépovow dmavoros Tois xelAcow ovdév Erepov 7 Tiv Oeiav Kat 
dppactroy piow rH Tpioaydrnt: SofdfovTa . . . Td yap Tpitov Ta Tima (Oa 
TavTa mpoopéepew trv Soforoyiay “Ayos Gyos Gywos Aéyovta eTA: S. Didym. de 

40 Trinit. ii. 77 A (Migne P. G, xxxix. 545.8) dvtavapwvoivtay dovyntos oTdépact Kat 
dxataravoTw pwvq: S. Isid. Pel. epp. i. 151 (284) Ta moAvéppara (Ha (p. 131. 25). 

19S, Cyr. Al. ep. oecum. ad Nestor. ii. (v.c. 72C) karayyéAAovtes . . uodoyourres 
Thy dvaipaxrov év Tais éxxAnoias TeAodpev AaTpelay mpooiwév TE OUT Tats pvoTiKals 
edAoyias Kal dyialdpeba péroxor ywvdpevor Tis Te ayias capKods Kal TOD Tipiov aiparos 

45 Tov mavTwv huav owrhpos Xporov. P. 133. 22 sqq. 

2” Theophil. Alex. Lib. paschal. i. (ap. S. Hieron. ep. xcviii. 13) non recogitat... 
panem dominicum quo salvatoris corpus ostenditur et quem frangimus in sancti- — 
ficationem nostri et sacrum calicem quae in mensa ecclesiae collocantur et utique 
inanima sunt, per invocationem et adventum sancti Spiritus sanctificari. S.Isid, — 

50 Pel. epp. i. 313 (364 B) mr BApiCe Thy Ociay AcrToupyiav, wh Gripate Tiv Tov KapTav — 
eddAoyiay . .. GAAG pepynpevos ws alua Xprorod rijv TovTou dnapxny TO Oetov EpyaCerar 
Ilvedpa ot rws ait@ Kéxpnoo ws dodevns krA. Cp. 1b. 109 (256 B): 401 (405 D) dpros — 
Tov ay.acpov évemiaTEvOn. 4 

aS, Cyr. Al. in Matt. xxvi.27 ap. Corder. Catena in Matt. ii. 154 dpa dé nat jyiv — 

55 TUmov didovs mpaTov ebxapotety Kal ow Krav Tov prov Kal diadiddvary bid 
pets én’ dpeot Ocod TA mpoeipnuéva Tievres Sedpeba rr. Cp. Orig. c. Cels. viii. 33 
(i. 766 D) rods per’ edxaporias kal edxfs Tijs Ent Tots doctor mpocayopévous aprous 


or 


ig 





ad 


The Egyptian Liturgy 509 


éoOlouey capa yevouévous Sid tiv edxiy dydv te Kal Gyid{ov Tos pera bytods 
mpobecews avTG Xpwpévovs. 

2 S. Dionys. Al. ep. ad S. Xystwm ap. Euseb. H. E. vii. 9 ebxapiorias yap 
émaxovoavta Kal cuvemipbeyédpevov Td "Apry Kal tparéfn wapactayTa Kal xeipas eis 
brodoxiv THs Gylas Tpophs mporeivayta Kal TavTnv Katadefdpevov xTrA. S. Athan. 
ap. ad Constant. 16 (i. 304D) mod mpérov Av Kal Gorov braxodoa rdv Aadv Td 
’"Auny ; (but this is not necessarily the great Amen). Cp. S. Cyr. Al. fragm. in 
1 Cor. xiv. 16 (Pusey v. 296). P. 134. 32. 

23 Leontius Neapolit. vita S. Joan. Eleemos. 14 (Migne P. G. xciii. 1627) cum 
ergo ad sanctum dominicum diem pervenisset et sancto altari astitisset ut 10 
incruentum sacrificium offerret, iam diacono generalem orationem pene consum- 
mante, sanctum velum exaltaturo, in mentem malitiae immemoris venit et statim 
divini praecepti recordans asserentis Si offers munus tuum ad altare et ibt 
recordatus fueris quia frater tuus habet aliquid adversum te relinque bt munus 
tuum &c. intimat diacono facienti orationem quam diaconus solitus facere erat 15 
ut reinciperet a capite et si impleretur iterum recapitularet usquedum perveniat 
eius sanctificatio ... et veniente eo et veritate testimonium perhibente prior 
patriarcha genu flexit dicens Indulge mihi frater. . . et dicente patriarcha Deus 
nobis omnibus indulgeat, surrexerunt et ingressi sunt ambo ecclesiam et tunc 
cum multo gaudio et laetitia astitit sancto altari cum munda conscientia valens 20 
dicere Deo Dimitte nobis debita nostra sicut &c. (The greek of this work does 
not exist in its original form: in Symeon Metaphrastes vita S. Joan. Eleemos. 
[Migne P. G. cxiv. 895] it is entirely recast: the latin translation is that of 
Anastasius Bibliothecarius [fl. 870]. For ovationem quam diaconus solitus facere 
erat Symeon reads (§ 26) tv ovvanrhy airnow: perhaps Anastasius read ovvAOn 25 
for cvvantny.) Cp. p. 138.20sqq. But perhaps the reference is to ‘ the Prayers,’ 

4S. Cyr. Al. in Matt. xxvi. 27 in n. 21: Theophil. Al, Lib, paschal. i. in n. 20. 

3 Leontius Neapol. vita S. Joan. Eleemos. 38 (Migne P. G, xciii. 1649) facit 
missas in oratorio suo nullum habens nisi ministrum suum. cum ergo sancta 
benedixisset patriarcha et orationem dominicam inchoasset coeperunt dicere tres 30 
tantum illi Pater noster et cum pervenissent ad sermonem quo dicitur dimitte nobis 
debita nostra sicut et nos dimittimus debitoribus nostris innuit domestico patriarcha 
ut taceret: siluit ergo et patriarcha et permansit princeps solus dicens versum 
dimitte nobis sicut et nos dimittimus et statim conversus sanctus dicit ei mansueta 
voce Vide in quali terribili hora quid dicis Deo quoniam s7cut ego dimitto ita et 
tu dimitte miht, Cp.n.23 above. Synes. de Regno p. 9B iepai re é&y Tedetais 
dyiats ebxal Marep jyav éxBowoa (see Petavius’ note zm loc.). P. 136. 

*© S. Cyr. Al. in Joan. xii (iv. 1086 c) Tovydproe Kat rois petacxeiv é0édovow 
eddoyias THs mvoTuchs of TOY Ociwy pvoTnpiwy mpoopwvovow AELTOvpyot TA Aria TOIC 
Arloic, mpemwmdeotarny civar SiddoKxovres Tov aylov Tiv pees Tois Ayacpévas 40 
év mvevpart. Cp. im Joan. iv. 7 (iv. 438A). The formula Eis Gyos «7A is fre- 
quently quoted by S. Didymus, but is not connected with the Td dya or the 
liturgy: see de Trinit. iii. 13 (175A), li. 6 (724), 7(91B). P. 138. 

27S. Dionys. Al. in n, 22: Orig. c. Cels. viii. 33 in n. 21: S, Cyr. Al. in 
nn, 16, 19, 21, and 7 Joan. xii. I (iv. 1104). In the fourth century it was usual 45 
for the faithful to carry away particles in which to communicate themselves: 

S. Bas. ep. xciii. (iii, 187 a) év “Adrcgavdpeig 5¢ Kal év AiyitTw ExacTos Kal Tov 
évy Aa@ TeAovvTav ws én 7d TAcioTOv Exar Kowwoviay év TH oikw adtov Kal Gre 
BovAera peradAapBave 5° éavrov. And on saturday evening in the neighbour- 
hood of Alexandria and in the Thebaid they communicated not fasting: Socr. 50 
H, E. v. 22 Aiydation 5% yeitoves dvres ’Adre~avipéwy kal of tiv OnBailéa oixodvyTes 
év cabBarw pev mootyTa auvages, ovx ws 00s be xpiotiavois THY puvoTnpiow peETa- 
AapBavovor, peta yap 70 ebwynOjva Kal TavToiwy edeapaTov éupopnOjvar Epi Exnépav 
mpoopépovTes TAY pvoTnpiowv peTadayBavovow (an agape seems to be referred to). 

8 S. Athan. Aust. Arian. 55 (i. 377) H5n wev obv Hoav of mAcioT OL TOU AaOU yevopévns 55 

dmodvcews é£eAOdv res yuvainay 5é ddA-yov dnopewacayv yéyovey ws mpogéragay. P. 142, 


29 Theoph. Al. Canon 7 (Migne P. G, Ixv. 414). 


is) 
on 


510 Appendix K 


APPENDIX K 


THE EGYPTIAN LITURGY OF THE ARABIC 
DIDASCALIA CAP, XXXVIII 


MS. Bodl. Huntingt. 31, f. 121 


5 And he shall begin the celebration of the holy Kuddas 


{ENARXIS) 
Accordingly first he shall say the Prayer of Thanksgiving". 


And after that, while all the congregation sits, he shall address to them : 
explanations of the word, to wit of the holy scripture, and instruct them, as is — 
Io fitting, in their conversation and instruct them in the path of virtue. 


{THE PROTHESIS) 


Then he shail recite Psalmody? from And the presbyter shall bring the bread — 
the book of Psalms by the mouth of those and the chalice of the eucharist*. 
who have received the gift from skilful And the bishop shall bring the1ncense — 

15 teachers, and all the congregation shall and go round about the altar three times — 
listen to them with understanding and in honour of the holy Trinity: and he — 
fear: they shall follow them with shall hand the censer to the presbyter — 


contrition. and he shall go round with it to the 
congregation *, 
20 «MASS OF THE CATECHUMENS) 


(THE LECTIONS) 


And when they have finished the psalmody the deacon shall recite sections from 4 
the Apostolic word, and a section from the Psalms: then from the word of the — 
Gospel *. 


25 «MASS OF THE FAITHFUL) 
{THE PRAYERS) 


And they shall pray for the sick and those abroad and those in distress, and for — 
the weather and for the fruits and for the kings and them that are in high places, — 
and for them that have fallen asleep and them that ° have repented® and do benefit 

30 to the church: and they shall pray also for the catechumens, and for the peace of — 
the universal church, and for the bishop and for the clergy, and for the assembly — 
of the congregation". 4 


1Cp.p.147. ? absalmiidia. Cp.pp.145sq. *aucharisdia. ‘ Cp. pp. r50sqq. 
5 Cp. pp. 152-156. ® Reading \,.\5 for \sl. 7 Cp. pp. 159-161. 





Fragment of a Persian Anaphora 511 


«ANAPHORA) 


And so the bishop shall consecrate, tne veil being let down and the presbyters and 
the deacons and the subdeacons' being within, And the subdeacons and the reader* 
and the widows who are deaconesses and have spiritual gifts and the bishop shall 
stand at the altar, and the deacons shall be around him and shall fan with fans 5 
and linens* like the wings of the cherubim, and the presbyters standing with him, 

and so the whole of the clergy* in their order. 
And he shall not give the host® to any save to a believer alone. 


APPENDIA L 


FRAGMENT OF AN ANAPHORA OF THE PERSIAN t0 
RITE 


MS. Brit. Mus. Add. 14669 ff. 20 sq. 


The fragment consists of two leaves of syriac writing of the sixth century, 
in part undecipherable without the use of chemical reagents. Dr. Bickell 
published as much of it as he could decipher in his Conspectus rei syrorum 15 
literariae (Minster 1871, pp. 71-73: ep. p. 63), and subsequently collated it 
a second time and made the following reconstruction for the Appendix to 
Liturgies Eastern and Western Oxford 1879. The roman numerals indicate 
the columns of the MS., the arabic the lines of each column: each dot represents 
an illegible syriac letter: words in italics are conjecturally restored from such 20 
traces as are still decipherable, those in italics and enclosed in [ ] are conjectured 
from the sense: capitals represent the corresponding syriac letters of words 
otherwise undecipherable. 


I 
Sh ive einen ate fe 8 te tee ee Oe K 25 
tes arg Seo She ea KI 
Se ESAS, TEES Oe ati rca A 
4 DRT 
Shanta ae ae . eorum 
a ce eal a spirituales 3? 


7 ...Asanctipraedicatio ... terreni 
8 ... . te ut dum sanctipraedicant te 
9 [per]. . [¢eum] sanctum sanctificentur et per glorificationem tuam 


‘ abidiakonin. 7 agnostis. * acmisat=xapiou? * aclirus. ° kurban. 


10 


15 


20 


25 


30 


35 


40 


512 


10 
II 
12 
13 
14 
15 
16 
17 
18 
19 
20 
21 
22 
23 
24 
25 
26 
27 
28 
29 
30 
31 
32 
33 
34 
35 


oO OX ANF W DN H 


ee ee ee el ee ee | 
“a aouFWw bd O 





Appendix L 


.. .. . VN spiritualem glorificemur 
sicut illi in una concordia 
. . « « stuporis et in clamore 


- ... .. in sanctipraedicatione silentii 


Pe ie se ar as 
errs 
eer rr ewe 
.... emittunt et una voce 

. + +e + « 2 concordia clamant 
. ... » et dicunt ut et nos 
[quos] gratia tua fecisti sanctos 
sicut illos cum iis in una 
concordia anima pura 

et mente illuminata sancte 
clamemus et dicamus 

Sanctus sanctus sanctus. 


Sanctus es tu et glorificandus et magnum 


nomen tuum domine omnium e¢ deus 
et creator omnium, rex [regum] 
domine dominorum iudex tudicum 
gubernator qui ab altero [non] 


gubernaris, iudicans omnia cui cudex [non est), 


rex cui regnum R.., 


super potestatem eius non MT..... 


domine unice quia non est dominatio 
Gig. GQuae OF orice éese 


II 


Deus essentia cuius nemo resistit 
potestati, tu es una sola 

natura sancta et essentia 
adoranda: tu es sicut 

es, at quomodo es 

nemo scit: stupendum est 


nomen tuum et tremenda commemoratio tua 


et mira narratio de te 
et terrifica explicatio 


essentiae tuae: tu es ille qui in veritate 


[bonus] es et non per similitudinem 


- ++... bonitas tua: non appropinquat 


[mutatio] ad gratiam tuam quia 
in veritate sine mutatione 

est bonitas tua: tu es 

causa gratiae tuae quia natura tua est 
fons miserationis tuae: a te ascendit 





Fragment of a Persian Anaphora 


18 
19 
20 
21 
22 
23 
24 
25 
26 
27 
28 


_ 29 


Oo ON nan AW D 


ee ee ee ee ee | 
Our WD HH O 


et super omnia effunditur fons 
plenus misericordiae tuae: non 
sumpsisti. .A ... . dedisti 

aliis quia nemo est [ditior} te 

ut tibi mutuum det, nec etiam indiges 


tu ut mutuum accipias, quia in te et apud te 


coacervatae sunt divitiae omnis vitae: 
tu beneficia tantum tribuere nosti 

et suades creaturis tuis 

ut [accipiant| gratiam tuam: vocas 
creaturas tuas ut accipiant dona tua. 
EG Ose: CRIME 65 Ui DIN 8s 
Ser 3-0 < AMET: 

O62 % ss Grate Bia... 

Fe RR tu A AMY ee chee 8 

... quia non est qui sufficiat.... 
Bi gle Ste? Oe MOU oa a mew 8s 


secreto dispergis 

. .... + K omnipotens brachium tuum 
- +++. creatio tua quam vocavit 
... ex nihilo nutus 

voluntatis tuae. tu es Deus qui, cum 
esses solus et alius 

tecum in essentia non adesset 

praeter Filium qui ex essentia tua 

et Spiritum qui ex natura tua, creasti 
creaturas vivas et potestates 

spiritus et fundasti mundum 

et inferiora et evornasti...... 
superiorum et mandatum tuum L.... 
mundos secreto S..R. 

effudisti autem gratiam tuam 
abundantius super genus 

debile humanitatis nostrae: de 

terra enim imaginem tuam fecisti nos 


et de pulvere similitudinem tuam nobis tribuisti 


et potestatem .. .A divinitatis tuae 
posuisti .. . super imaginem tuam 
per gratiam tuam ut omnia obedirent 
imagini tuae et praestarent servitutem 


similitudini tuae: et ecce impositum est super 


omnia quia tu sic voluisti iugum 
regni hominis mortalis et obediunt 


L | 


— 
on 


20 


25 


3° 


35 


40 


15 


20 


is) 
ae 


32 


35 


40 


514 


27 
28 
29 
go 
3I 
32 
33 
34 
35 


CoO ON AUDA W pb H 


wWOwwwow dD bd b b HH DD DPD HoH 4 
OGM Se I SO DH OO DE AAhoban 


re SCTE Met eMC an FS lc bape eT ot lie EN IY er syo 


Appendix L 


creaturae omnes dominationi eius : 

per gratiam enim tuam adoratam ab 
omnibus constitutus est ut dominus sit 
oe VV. oes te ip medio 
....A illum ..A gloriosum 

..Z e pulvere potestatem tribuisti Q.. 
o oo «ete IC IVERR Gie Vidis 

oe os o Ley ERO .tteuiek 


BraaN as Sig ee ~ 

ts 2 Ce gs ea, | A= é pie 

CONUS 5 ok a a ace Me ee 

et glorificemus......... [Patrem| 

et Filium [et Spzritum Sanctum] 

SH SROCUM 0 6 ke Sen aw as 

amen et amen. adoramus [vos] 

te adorande et glorificamus [vos] 

te glorificande et sanctum praedicamus [os] 
te sancte natura tua et magnificamus [¢e] _ 
quamquam non sufficimus [laudi tuae] 

o tu qui omnibus sufficis....... 
superabundans, qui omnia nutris..... 
super omnem creationem enim...... 
extensa est et gratia. ....... 

effusa est gratia quae....... 

et omni tempore ab omni...... 

LOS A ..6 os SSE ore ae 

auxilia et repositorium omnium 

divitiarum spiritualium. tibi sunt 

omnia: et nos cum omnibus ut tui 

essemus fecisti et vocasti nostrum 

nomen secundum nomen tuum et magnificasti nos 
et honorasti nos et elevasti nos et exaltasti nos 
et purificasti nos et sanctificasti nos et per te 
. ..A et turpitudo voluntatis nostrae 

.... ZT et amaritudinem 

libertatis nostrae eduleasti per fructum 

+ e+... Qui missus est ad nos 

. . . NV genimen arboris tuae 

cee ee es Ve Tadic’ enim 

essentiae tuae fructum vivificum 

misistti in regionem nostram ut det nobis 

. .. A quod voluit voluntas tua ut daret . 





Fragment of a Persian Anaphora 


An A WD 


se ipsum, asumpsit nos e¢ [ factus est] 

ex virgine homo .... 

- - Deus de Deo venit . . 

- ... et curavit nos omnibus modis 

cee we 8 e o's e's ss Gilectio eias 

hee eee - . . se obtulit passioni 

+ + +... . ut sua passione nos liberaret 

+ + -... SUa curatione vitam 

- «+. . nobis daret et per resurrectionem 

ae » + + . cum ipso a morte 

- +... per ascensionem suam gloriosam 
. +... . in altitudinem nos eveheret 

- .. gloriosam. et quia paratus 

erat ut ascenderet de regione nostra 

et elevaretur in regionem spiritualium 

unde descenderat reliquit 

in manibus nostris pignus corporis sui 

sancti ut de propinquo esset 

nobiscum per corpus suum et omni tempore 

se nobis immisceret per virtutem suam. ante 

enim tempus crucifixionis ipsius et horam 

in qua glorificandus erat 

accepit panem et vinum quae 


fecerat voluntas ipsius, sanctificavit ea per verbum 


Spiritus et hoc mysterium..... 
reliquit nobis et bonam similitudinem 


535 


10 


15 


20 


25 


30 


commisit nobis ut quemadmodum ipse fecit [nos quoque 35 


Saciamus)} 
iugiter et salvemur per mystera [ejus]. 


VI 


oe ef ee = © @ © © © © © © © © © 
a ee ee De Ve, oe ee ee 
0) Se, OS AG Ow 6 8 6 Ce 6). 6 Oye 


ris 


40 


eee. | eS Sete eee es Cy ee. a ee " 
+ a es en, Soe ee eae > 
ee ae re Se pike he 2) : i 
n 2 = ‘ . “ay inf aE - - tts 








516 Appendix L 


7 
8 oe © 82's eG. 0S . 7? 
9 
° 


II Y\ we @ 8) ) 6 ee Re ae OD 
I2 6 2 6. @ 05,6 a.) 206" 6 Oe SS ee 
13 e © 6 6 6% ¥ BVO, Ot 2S 72) 1.6 3o eS 


14 pro [ecclesia tua sancta].... 

35 quae est .. 2. ee eee eee 

16. ef PAX . ¢ cis ss SES ee 

17 pro omnibus [efiscopis] 

18 et universo sacerdotio......-. 

19 tuo in omni......+.--- 

BO sic a so tae e- ske OUPCSTe 

21 imprimis [pro uirgine] 

22 sancta quae NT..... [sine] 

23 macula.....-+ eee eee 

24 pro apostolis........+. 

25 et martyribus et confessoribus A... . 

26 rectis et iustis, pro regibus : 
27 fidelibus qui triumphare fecerunt in dione sua 
28 veritatem regni tui ut per... 

29 ¢uum custodiantur fines 

30 gubernationis eorum, et pro corona 

gr anni ut benedicatur.....s 

32 abundanter....-. ++ +++ 

33 omnes .....--+- ees 


VII 


OO OE, B  Oo OR. Ce. eR ee ee 
BO Be 68 EW OOO Os Oe. (Oe OP ne 

os .0. 2 Oy 8.6, 226 See OS Bee 
oe 6 TR RE OTD) OO Oa eo Oe ee 
6 @. @ eC 28 OO Oe 8 Oe 2h Se ee 
o./0 45'R, (€ ©. 2 BG BS 
oo 0's PD Ce eee Oe 6S 8 


e 2.8 'S eae, @ O68. 8.6, WSS: 8 Be) 


wo 
HOW ON AMAW ND H 


= 
bd 


oon 08, Os Oe 5 REO, SR OF Or 


n 
w 


wee ess + [ut faciat) panem 
[Aunc corpus Filii tui] et vinum 


— 
a + 





Fragment of a Persian Anaphora 517 


16 [hoc sanguinem] sanctum unigeniti tui 


U8. ptueate wie . fide 

DAA gee Ee eahss Sis) Seba Ss 

BO ee a as bibamus et sumamus 5 
ro Be ei Rea ea ena ei oka sanctum ' 


22 ...Aet ad vilam A...e 

23 ...... qué bibit et ad expiationem 

24 culparum et peccatorum...... 

pare Ge sancti qui AT. ..V 10 
26 .... tuo et digni habiti sunt communione 

27 ecclesiae tuae. . DAV... 

at ee eat A ea 8 Se 

Wa cn erat A AS is 0k awe quod de te est 

MG iirc is wv es te tudicium 15 


Seg) ¢: 46s die a taine eee ore 6 ie 20 


@ 4 per sacrificium, ....... 3° 
to. .....MNA mysteriorum...... 


12 puri et sancti...... 
ao. et sumamus A. 4 2. (4.05 2+ ; 


eee ar 40 
20 in bonis..... se ae oe adoremus 

21 et glorificemus naturam divinam potentem et sanctam 

22 in omnibus Patrem et Filium et Spiritum 

23 sanctum in saecula. amen. 


Appendix M 


ORATIO POSTQUAM SUMPSERUNT 

SACRIFICIUM 

é jetties qui nos gratia tua dignatus es 
participatione mysterii sancti 

et sumptione corporis et sanguinis unigeniti tui 
Ho... Tos asain 

AVG fo7 e008 sancti et iis 

eee ew lete eta ut puri 


ere ret ists pro 
[gratia eius| ineffabili. 


APPENDIX M 


THE LITURGY OF ASIA FROM THE CANONS 


OF LAODICEA 


H XYNA=IZ! : 
(MASS OF THE CATECHUMENS) 


(THE ENTRANCE) 


‘H_ eicodos trod émoxdérov 


29 ol mpeoBurepor peta rod émoxémov eictacr Kal Kabovrar év 7S Bhan? 


ot Stdkovor ob Kafélovrar ei pi] perd Kekevoews To) mpecPBurépor * 
ov Set imnpéras Kv Bpaxd tds Oipas éykaradtmdver *. 


(THE LECTIONS AND THE SERMON) 
Oi dvayvGora tds “Avayvacets. 


25 Oi Parrar emi tov dpBova dvaBalvover Kal dard Sidpépas PadAouvcr 


30 


vTov Yadpév », 
Td EvayyéAvov °, 
‘H ‘OptAla rod émoxérou’. 


{THE DISMISSALS) 
Evx?) TOv Karnxoupevov émireActras 
of Karnxotpevor ébépyovrar, 
‘H edxy Tv év peravoia yiveras 
ovToL mpocépxovrat td xeipa 
kal troxwpotar’®. 





The Liturgy of Asia 519 


«MASS OF THE FAITHFUL) 
{THE PRAYERS OF THE FAITHFUL) 
‘O tepeds tiv mpetnv edxiy. 

*O Staxovos mpomdpwvet tiv Sevtépav edxjy. 
*O Stdxovos mpoodwvet tiv tpityy cdxHVv’. 


{THE KISS OF PEACE) 
‘H_ _Eipfvy SiSorat 
kal peta 76 mpeoButépous Soivat TH emoKdmep tiv eiphyyy 
Téte of Aaikol tiv ciphvyv SiSdacr™”. 


(THE OFFERTORY AND THE ANAPHORA) 
‘H dyia Mpoodopa redetrar *. 
*‘H_ Kowwvia 


of fepatixol eiciacr eis Td Qvotacripiov Kal Kowwvotar, of Aoiol Kowwvotor 


tw 12 


{THE EULOGIA) 
Evdoytar **, 


There seems to be no evidence for the rite of the diocese of Asia except that 
of the canons of Laodicea (Bruns Canones Berlin 1839, i. 73-80). On the 
date of the Council, about 363, see Westcott Canon of the New Testament, 
p. 427 sq., ed. 4: Hefele Conciliengeschichte Freib. i. B. 1855, i. p. 721 (eng. 
transl. ii. p. 295 sqq.). As to the structure of the church (6 oixos Tod cod 6, 28, 
éxxrnola 28, 59, xupaxdv 28), there is mention of the sanctuary (Afya 56, 
Ovo.acThpiov 19, 44) with the seats of the bishop and presbyters (56), the 
sacristy (S:axovedy 21) with the sacred vessels (deomoTinad oxedy 2b.), and the 
pulpit (duBwv) from which the psalms, and of course the lections, are recited 
(15). Of the ministry (4 éxAno.acriey rafts 24)—consisting of the sacred 
orders (feparixot 19, i.e. bishop, presbyter and deacon) and the minor orders 
(«Anpixot 20, i.e. subdeacons [imnpérar|, readers, singers, exorcists and door- 
keepers)—the minor orders are forbidden to wear stoles (wpapa 22, 23: only 


subdeacons, readers and singers are mentioned, but there would be no question ; 


as to the rest) or to enter the sanctuary (19): the subdeacons may not infringe 
on the functions of the deacon and claim a position in the sacristy or handle 
the sacred vessels (21). The doors are kept by the subdeacons, who may not 
leave them during the liturgy (22, 43): the function of the doorkeepers is 
undefined, but probably they kept the women’s doors and the subdeacons the 
men’s (cp. the relation of deacons and subdeacons in this respect p. 13. 19 
above). The liturgy may not be celebrated in Lent except on saturdays and 
sundays (49), nor at any time in houses (58). 

1 S$vagis. Can. 17, 35. Upoopopd is used for ‘mass’ in 58: Aerovpyia is 
used in a general sense as applied to nones and vespers in 18. 

2 C. 56 Sr ob Sef mpecBurépous mpd Tis ciaddov Tov émoxédrov eiatévar Kal KadE- 
Cecdar év 7TH Bhyart GAAA peta Tod Emoxdmov eciorévar TAY ci pi) dvwpadroin 
i) amodnpot 6 énicxoros. 

°C, 20 Sr ob Set Siaxovov Eumpoobey mpeaBurépov KabélecOu GAAG peTA KEAETEWS 


wt 


10 


40 


520 Appendix M 


Tod mpeaBurepou KabeCecOar* Spotws be Exe Tiphy Kat Tods Kakdvous b1d ray banperav 
Kal wmavTov Tov KAnpiKo@v, Cp. p. 28.8. 
* C. 43: cp. 22. 
5 C. 17 wept Tod pr deiv émovvanrev ev tais ovvdgeot Tos Wadrpods adda dia 
5 Hécov Kad’ Exacrov padrpuodr yiverOu avdyvwow: 15 wept Tod pt) Bdelv Theoy THY 
kavovikav warrav tev én Tov duBova dvaBawédvtew Kai ard bipOépas YarAdvTav 
érépous Twas addrew & TH éxxAnoia. Can. 17 probably refers immediately to 
the divine office and not to the liturgy: but it implies the principle of alternating 
psalms and lessons. Can. 15 probably does not exclude the responsive antiphon 

10 of the people (itoyadAAev), but forbids anything beyond this: cp. Hefele im Joc. 
C. 59 forbids privately composed psalms and uncanonical lections: é7 od det 
idwrixods Parpods AéyeoOa ev TH exxdnaia obde dxavdviora BiBria GAAA péva Ta 
Kavovixd THS KavAs Kal madads d:a0hxns,—and probably implies a prophecy as 
well as an apostle. 

15  ° The only explicit allusion to the Gospel is in c. 16 mept Tod & caBBatw 
evayyéAia pera érépwy ypapay dvaywwonecOa. The exact reference of this canon 
is unexplained: cp. Hefele i Joc. 

* £. 29. 
® C. 19 mepl Tod Seiv dia mpOrov peta tas dusrAlas Tov émoxdrwv Kal Tov KaTy- 

20 xoupéva edyny émredcicba: Kal pera Td efedOciv Tovs KaTHXOUpEVUUS THY év peTavoig 
Tiv ebxyiv yivecOau Kal TovTwv mpocedOdvTwy ind xeEipa Kat bwoxwpnoavTwy KT. 
TIpoceAOeiv bd xetpa=to be blessed: cp..Silv.57 ad manum accedere (p. 470. 14 
above). Inc.5 it is forbidden to hold ordinations émi rapovaia dxpowpévwr, i.e. the 
second order of penitents. Inc.6 heretics are forbidden to enter the church at all. 

25 °® C. 19 obras Trav moray Tas edxds yiverOa Tpeiss piay pev Tiv mpwTryy bid 
cwwnhs, Thy 5é Sevrépay kai rpirnv ba mpoopavhcews wAnpovo@a. The phrases 
5:a ciwnfjs and ba mpoopwvncews have been taken to mean ‘in silence’ and 
‘aloud,’ as though equivalent to puorixas and éxpwvws of later rubrics (Palmer 
Origines i. 107, ed 4, London 1845). But mpoogwreiy and mpoopwvnas are 

30 technical words and are used of the deacon, especially as ‘bidding’ prayers, 
i.e. as reciting the suffrages of litany-forms: see p. 5. 10, 7. 3, cp. 482.6. Hence 
a prayer 5a mpoopwyvnoews must be a prayer bidden by the deacon and responded 
to by the people, and by consequence a prayer 5:a o.wmjs must be one said by 
the celebrant without biddings or responses: cp. Dict. christian antig. p. 1738. 

35 The Laodicene order is, therefore, a prayer by the celebrant followed by two 
deacon’s ektenes; and it may coincide with the Egyptian where we have the 
prayer after the Gospel p. 157, the ektene pp. 158 sq. (the Prayer of the Veil 
is probably a comparatively late addition) and the Three p. 160: cf. pp. 119-121. 
But possibly the second &4 mpoopavjcews may be the diptychs. 

40 CC, 19. Cp. again the Egyptian, where however the order has been broken 
by the interpolation of the Great Entrance in the greek, p. 122, and of the 
Creed in the coptic, p. 162. 

4 C. 19 xal obrw (sc. after the peace) tiv dyiav mpoopopay émredeioOat. 
2 C. 19 Kat povos efdv evar Tois iepariois eioréevar eis TO OvocacTHprov Kat 

45 nowwveiv. Cp. 44 ort ob bef yuvaixas év T@ Ovoracrnpi eicépxecOa. C.7 Kowwveiv 
T® pvotnpiw TO ayiy. Hefele Conciliengeschichte i. p. 740 (eng. trans. ii. p. 314) 
interprets c. 25 67 od Sef banpéras dprov dddvar ov5e moTHpiov edvdroyeiy as pro- 
hibiting subdeacons to communicate the people: but the reference is questionable 
and mornptov evAoyeiv is very difficult to explain in this sense. More probably 

50 it refers to the agape (which is mentioned in c. 27, where it is forbidden 
to carry anything away from the agape, and in c. 28, where it is forbidden to 
hold it in churches: cf, Conc. Gangr.c. 11), and the prohibition is directed 
against any below a deacon saying the grace at the agape: cp. Can. Hippol. 35 
(ed. Achelis in Gebhart and Harnack Texte u. Unters. vi. 4, p. 110) diaconus in 

55 agape absente presbytero vicem gerat presbyteri quantum pertinet ad orationem 
et fractionem panis quem invitatis distribuat: laico autem non convenit ut signet 
panem sed tantummodo frangat: nihil praeterea faciat. 








eee ee ee eee 


The Liturgy from the Pontic Writers 521 


18 C, 32 bre ob Set alperinay edAoyias AapBavew airiwés eiow ddoyiar paddAov 
7} evAoyiat. But probably these are not edAoyia: in the sense of the unconsecrated 
surplus of the oblates distributed to the faithful (cp. p. 506), but loaves 
occasionally interchanged between churches in sign of communion: cp. c. 14 
meépt TOD pi) TA ya (the Eucharist itself) eis Ad-yor edAoydv Kata tiv Eopriy Tod 
maoxa eis érépas napoxias dianéumecOar: c. 38 Ste ov Sef mapa trav “lovdaiwy 
dupa AapBavev 7} Kovwveiv tais doeBeias aitay. 


APPENDIX N 


THE LITURGY FROM THE WRITERS OF THE 


PONTIC EXARCHATE 
H XYNA=Ix! 

«MASS OF THE CATECHUMENS) 
{THE LECTIONS AND THE SERMON) 
‘O Mpodarns. 

*O ’Arécrtodos. 

‘O Wadpés. 

To EvayyéAvov 7, 

‘O dpAdv 
Elpnyn macw 
& Aads 
Kat 1@ mvevpart oov 


 AvdackaAla *. 


(THE DISMISSALS) 
Ot dkpompevor eépxovrar *. 
Oi Karnxovpevor evédpevor eEépxovrat °. 
Oi évepyovpevor evEdpevor é&épyovrat x 


Oi tmomimrovres edEdpevor eLépxovTar’. 


«MASS OF THE FAITHFUL) 
{THE PRAYERS) 
“O Sidkovos kypicoe 
‘Ymrép trav é€v amodnpias adehpay SenOdpev 
‘Yrep tev év otpareias eEetalopevav SenOdpuev 
‘Yrép mappnotagopevay dia rd dvowa Kupiov Senbapev 
‘Yrép t&v Tovs mvevpatiKovs Kapmovs émidetkvupevay év tH ayia ékxAnoia 
denOdpev 


5 


10 


20 


35 


30 


35 


522 Appendix N 


"Ev eipnyn péve tas etropévas tay tpepas evEaueba , 
"Ev eipnyy yeverOat thy Koipnow jay airnoapeia *. 
(THE KISS OF PEACE) 
*H_ Eipyvy®. 
5 {THE OFFERTORY) 
‘O Aads mporhépa ta Spa 


ot Stdkovor dvadépovar ™, 


<(ANAPHORA) 
(THE THANKSGIVING) 
10 @ hee! Kes SST eo 50) 2 ok 16 


‘ ¢ , ‘ A “ , - ¢ “a id 
Ta éEanrépuvya cepadip pera Tov Tedei@y xploTiav@v Uvuvodvta héyer 
& émvixios Upvos 


["Aytos dytos aytos Kipios caBawd]™ 


, Ch > ‘ ‘ LA , : , 27 ¢ om j 
SionagGwoav nAriov avatodai kal oednvns epivdot, Kpdoes dépov, apav 


? ao ig ae a a \, oc ~ ee , eres ’ 
15 évahAayai, Vdwp amd vepay Kal ard ys Erepov, at) 7 Oddagaa, H yn Tipraca, 
ra éx yns pudpeva, ra ev rois Vdacr Starropeva, Ta €v dépt yévn, ai pupia Tov 


Cwov Siahopal, mavra ta mpds dmnpeciay ths (ans nud Teraypéeva’ GAG éexeivo 


> ‘ 4 o 4 4 ~ ‘ A , a“ a 
ovdé Bovropévors mapedOeciv Suvardy kai ciamjnoat pev Thy Xap TO ye vody 


¢ a ‘ , ” aA : pe ° - , \ 2f! , % 
byt Kal Adyov ExovTt mavTeA@s apnxavoy, eimeiy Sé te mpds akiay mréov 


20 ddvvat@repoy Ott Kat’ ciKONA Oeod Kal dpoiwow motjoas TON ANOPMTION 6 Oeds 
kal THs EavTOU yrooews aEiwoas Kal Aédy@ mapa wdvra Ta (Ga KaTakoopHoas Kal 
Tois dunxavois TOY Tapadcicoy KdANeow evrpvpav mapacydpevos kal Tov emi 
yns dmdvtav apxovra kataotnoas, ita Katacodicbévta ind TOY dhewe Kal 
katarecdvra eis Thy Gpuapriay kai d1a ths auaptias eis roy Odvaroy Kal Ta TovTOU 

25 dia ov mepieidey GAAa Ta pév Tp@Ta NOMON EA@KEN eEic BoHOElaN, ArreAoye 
€TIECTHCEN els YAAKHN Kal ésrepéderay, TPOPHTAC ATIECTEIAEN els EXeyXov Kakias 


Y ’ 2 a \ -e 5) - ’ 5 > ry Rae See Bes pei a 

kai Ovdackadiay aperins, Tas éppas ths Kakias Tais amethais evexoWe, Tv ayabav — 
\ , > : ’ , \ , ¢ , , > 

tiv mpobvpiay emayyeXias Siéyerper, TO mépas Exatépov mrodAakis ev Staddpors 


Tpoowmots eis vovbeciay Tov G\A@v mpoaBav efavépace Kai emt rovro.s Kal 


30 Tois ToLovToLs Gmacww émipévoytas TH ameOeia OYK AMECTpAmH ... GAN’ aveKAn-— 
Onpev ex Tod Oavarov kal e{@oroinOnpev wadwv vm’ adtod Tod Kupiov Nuav “Incod — 
Xpicrov é€v @ Kal 6 tpdros THs evepyerias peiCoy €xet TO Oadpa’ ev poppn yap 

a ” n>? > ‘ 
Gcod tmdpywv oy AptarmMON HrHcaTO TO EiNal ica Oe AAN EayTON EKEN@CE 
MOPOHN AOYAOyY AaBON Kal ras doOeveias Hav dvédaBe Kal ras vdcous 


> 4 ie Se A e lol > , a ” DX > “~ c ° , “ ‘ 
35 €Bdorace Kal imep Nuav erpavpaticOn Wa TO pom avTod npeis iaOGpev Kal 
Ths Kardpas nuas eénydpace yevopevos imép Huav Katdpa Kal Tov atipdraTov 
¢ , , a e- a > A »* ‘ > , 5 > > ud 
tméotn Odvaroy iva npas eis tiv évdokor (wiv émavaydyn Kal ovK npkéoOn pdvov 
vexpovs ovtas (worotnoat adda Kal Oedrntos aEi@pa éxapicato Kal dvaravoes 
nroipacev aiwviovs macav Evvoray avOparivny TH peyebe THs edppoovyns tmep- 
, P| a > a - ’ \ , > , ee 
40 Bawovoas’ ti oby avranodapev TO Kupig wept mavtav dv dyramédoxey nuiv 5° 





ksi — 


ws 





The Liturgy from the Pontic Writers 523 


AaBay obv 6 Incots aprov kal evyaptorncas exdace Kal édidov Trois pabnrai 
kal etme AdBere hayete’ TovTo €oTuTd Goud pov TO bmép tuav KXopevor* TodTO 
moueite els THY Eun avapynow. Kai aBov rd mrornptoy Kal edxapiotnoas de@xev 
avrois héywv Iliere €€ avrod mavres* rovro ydp pov €or TO ala TO Tis Kawwis 
Siadnkns To wept mohA@v exyvvdpevor eis Aheow dyapridv’ TovTo Toteite els 5 
Thy envy avaprynor 1, 

{THE INVOCATION ) 

Ta rod amaOots 140H Kal TON CTAaypON Kal Tovs HAoUs ... Kal TO aipa Kai 

THN TADHN Kal THN ANACTACIN Kal THN ANOAON.....?4 
Ta Tis emKAqoews Phpara éri TH dvadelfer tod dprov rijs evxaptotias 10 
kal rod trornplou rijs evAoyias }. 


{THE BLESSING) 


*O tepeds tov Aadv KarevAoyet® 


{THE LORD’S PRAYER) 
Ildons kal moranjs éote tis omovdns Sore wore mpos Tovro rd pérpov tis 15 
TAPPHCIAc UYwOeions nuay THs cvverdnoews TOAMHCal elzreiv TH Oeg Gre Tatep 5"7 


{THE FRACTION) 


*O tepeds pepife. tov dprov*®. 


{THE COMMUNION ) 
*O fepeds émSiSwor tiv pepiSa Kal Karéxer adriv 6 brodexdpevos Kal ottw 20 
mpoodye TH ordpate Ti idig xerpt?*. 


The sources of the preceding are S. Gregory Thaumaturgus (233-270), the 
Cappadocian fathers of the fourth century (S. Basil and S. Gregory Nyssen, 
S. Gregory Nazianz. and his brother Caesarius), and the fourth century Councils 
of Ancyra 314, Neocaesarea c. 315,and Gangra c. 358 (Bruns Canones, Berlin 1839, 25 
i. pp. 66, 71, 106). The Amphilochian Life of S. Basil is spurious and probably 
not earlier than of the sixth century, and of unknown origin: it has therefore 
not been used. Some of the reff. are derived from Probst: see n. 8 below. 

As to the arrangement of the church (4 é«xAnoia tov @eod Gangra a1: 6 olkos 
Tod cov 7b. 5, 21: olkos edeThpios S. Bas. Ep. ccxvii. 56: cp. S. Greg. Thaum. 30 
Ep. canon. 11: 6 vads 1b.: oixos ths mpocevyjs S. Bas. u. s. 75: 76 Kvpiakdy 
Ancyra 15, Neocaes. 5, 13: 70 iepdv S. Greg. Naz. Or. xliii. 52) and the congre- 
gation, outside the doors stood the first order of the penitents (apocxAaiovTes) 
asking for the prayers of the faithful as they entered (S. Greg. Thaum. wu. s.: 

S. Bas. Ep. cexvii. 56, 75) and probably also the lepers whom S. Greg. Naz. 35 
Or. xiv. 12 mentions as frequenting the assemblies of the church: within the 
narthex (vdp6nf) stood the second order of penitents (d*pompevar S. Greg. Thaum. 
u. s.) and the catechumens (7b.: év TH T@v KaTnxXovpevav Tager orHKy Neocaes. 5): 
within the doors of the nave stood the third order (4 érén7wos S. Greg. Thaum. 
u.s.),and above them the fourth order (ovveor@res, cunordpevor) and the faithful 4° 
(%b.: S. Greg. Naz. Insomn. de Anastas. eccl. 13 sq.): the sanctuary (Aja S. 
Greg. Naz. Or. xliii. 52: 70 mpeoBurépioy Ancyr. 18) was enclosed with cancelli 
(avyeXis S. Greg. Naz. Insomn, 14, de vita sua 39) and a veil (waparétacpa. 


524 Appendix N 


id. Or. xliii. 53: Theodoret H. E. iv. 19), within which was the throne (Opévos) 


of the bishop (S. Bas. Ep. clxxxiii: S. Greg. Naz. Insomn, 7, de vita sua 29) © 


and the seats («a0é5pa) of the presbyters on each side of it (id. Jusomn. 9: 


Ancyr. 1: cp. 18 eis 7d mpecBurépiov KabéCecOa), and the altar (4 Ocia tpdme{a 


5 S. Greg. Naz. Or. xliii. 52: @vovacrnpov S. Greg. Nyss. in bapt. Christi, Migne 


P. G, xvi. 582 c: of stone 7b.). The number of deacons is fixed at seven 


(Neocaes. 15: their white vestments are alluded to in S. Greg. Naz. Jnsomn. 11: 


orixapia id, Testam.). For general descriptions see S. Greg. Naz. Or. xliii. 52 _ 
(n. 10 below), Jusomn. de Anastas, 7-16; S. Ephrem Syr. Off. iii. p. xxxi sqq. — 
10 (Romae 1746). The ritual of Neocaesarea was ‘old-fashioned’ in S. Basil’s © 


time, de Spir. s. xxix. 74 (ii. 63 A) ToAAa Tay Tap’ abrois reAovpévaw édAAELTOs Exew 


done 5a 7d Tis KaTaotdcews dpxadrpomov. For the behaviour of a Caesarean — 


congregation see id. i Ps. xxviit. 7 (i. 123 AB). 
1 Sdvagis Gangr. 5, 20: S. Bas. Ep. cccxliii. 2 (iii. 374 a). Also odvod0s Gangr. 
15 21: S. Bas. Ep. cxxxviii. 2 (iii. 230 C): ovAdoyos id, Ep. ecexliii. 2 (iii. 374 A). 
2S. Bas. in Ps. xxviii. 7 (i. 123 B) Yarporv exes, mpopyteiav Exes, edvaryyeAtKa 
napayyéApata, Td Tov dnocréAwy Knpvypata: in s. Baptism. i (ii. 114 B) od 8e Bid 
mpopntayv SidacKdpevos AovaacGe Kabapol viveode (Is. i. 16), did Yadav vovOerovpevos 


dosmies md 


TIpooéAGere mpds abrév kal pwricOnre (Ps. xxxiii. 6), 5:’ dwoordAwy ebaryyedr(spmevos — 


20 Metravoyncare nal BarricOnrw rd (Acts ii. 38), im adrod rod Kupiov mpoodap- 
Bavépevos Aéyovros Aedre mpds pe xT (Matt. xi. 28) tadra ydp wavra ofpepov 


cuvédpape mpds THY dvayvwow" duvets eTA. Al ypapai S. Greg. Thaum. Ep. canonic. ; 


11 (Migne P. G. x. 1048): S. Bas. Ep. ccxvii. 75 (iii. 328D). That all stood at 
the Gospel is shown by Philostorg. H. £. iii. 5. 


25 * S. Greg. Naz. Or. xxii. 1 (i. 414 A) elpnvn plan 7d yAuKd Kal mpGypa Kal dvopa 7 
5 viv €wxa TH rAa@ xal dvrédraBov. ‘H di dacKadia S. Greg. Thaum. Ep. canonic, — 


11: S. Bas. Ep. ccxvii. 75 (iii. 328): SbacKddrAwy mpoeipia 7b, cccxliii. 2 (iii. 
374 A) 


* S. Greg. Thaum. Ep. canon, 11 4 dxpéacis @vb0 rhs mvAns ev TO vapOnm WOa 


30 éordva xpi) Tov juapTrnKdTa ws THY KaTnxXOvpévwr Kal evTEdOev eEpxerOat* axovwv 
yap pnot Trav ypapav kal Ths SidacKadrias éxBarrAéoOw kal pi afovcOw mpocevyxis : 
S. Bas. Ep. ccxiii. 56 (iii. 326 B) eis rods dxpowpévous 5exOnoera wal. . . peT 


avrav éfeAevoera: cp. tb. 75 (iii. 328d). The second order of the penitents — 


were thus dismissed summarily without prayer. Cp. p. 3. 13. 
35 °* S. Greg. Nyss. de Bapt. (Migne P. G. xlvi. 421 c) epub prc imep cod Ste ynpacas 


Aondv peta Tov KaTHXOVpevwv exBGAANR ws Taiddproy avow Kal ovK éexépvOov — 
pédAovtos pvotnpiov AadeicOa. The catechumens stood next above the hearers, 


and were therefore next dismissed, S. Greg. Thaum. w.s. where the prayer 
of the catechumens is also implied. 
40 §& Ancyr, 17 requires certain lepers eis Tods yxetpafopévous evxecOar, The 


=e 


energumens do not seem to be otherwise alluded to: their dismissal at this — 


point is assumed on the analogy of Ap. Const. pp. 5 sqq. 
7 S. Greg. Thaum. Ep. canon. 11 4 8% iadrrwors iva Ecwbev Ths TANS TOD vaod 
iordpevos pera TaV KaTnxovpevav eépxera: S. Bas. Ep. ccxvii. 56 (iii. 326 B) 
45 pera tav év iwontwoe mpocevxydpevos efeAevcera. The peta trav Karnxoupévov 
of S. Greg. Thaum. need mean only that they were dismissed ‘at the dismissal 
of the catechumens,’ without defining the relative order of the dismissals of the 
several classes. 


pore er) 


8 Ancyr. 2 defines the characteristic Aecroupyia of the deacon as dprov 7} morjpiov — 


50 dvadépew and xnpiaoev—the latter referring to the proclamations and especially 
the recitation of the suffrages of litany forms: cp. pp. 3. 12, 7. 27, 23-13. S. Bas, 
Ep. clv. (iii. 244 c) wépynoa yap navtws Tav Knpvypatov TOV éxxdnoLacTuav maTds 
av TH TOU @eod xapitt’ Ste Kal bmep THY ev dmodnpuias GdeAPav Seducda Kai brép TaV 
év orpareias éferaCopévwy Kal tmép wappnoiaCopévew dia 7d Svopa Kupiov Kai bnép 

55 Tay Tous mvevpaTikods Kaptous émdexvupéevay ev TH ayia éxxAnoig Tas evxas movodpeba : 
ib. xcvii (iii. 191 c) ore bid Tadra wavra ev eipnyyn pévew Tas ecmopévas Hyay 
Huepas edxdpeba, ev eipnvy 5& yevéoOu Tv Koiunow hyay alrotuev, These passages 











The Liturgy from the Pontic Writers 525 


may refer to an intercession within the anaphora (cp. Probst Lit. des vierten 
Jahrh. u. deren Reform Minster i. W. 1893, p. 150), but enpiypara suggests the 
prayer of the faithful. Perhaps this prayer is also referred to in Ep. cxxxviii 
(iii. 230 C) év 88 TH ovvddy prhpny yay KédrEvoOr yevécOa Kal adrds 5é mpdcevgac 
intp Hud Kai Tov Aady ovpmapadaBe iva rds AEtTopévas Huepas 7) Gpas THs wapowias 5 
Huadv catagiw0@pev Sovredoa ws EoTiv eddpeorov TSO Kupiw. 

9 S. Bas. Poenae in monachos deling. 38 (ii. 529 B) ef Tis év TH Kaip@ Tijs 
Kowwvias AUTnv éxwv mpds Tov ddeAPOv pr 5G aiTE@ eipnyynv EoTw adwpiapevos. 

10S. Greg. Naz. Or. xliii. 52 (i. 808 D) eis yap 7d iepdy civeAOdy (sc. the 
Emperor Valens) peta mdons tis wept abrov Sopupopias’ Hv be uépa Tav émpaviaw 
kal GOpoioipos’ Kal Tod Aaod pépos yevdpevos. . . érerd) yap Evdov eyévero Kal tiv 
dxonv mpooBadrovon TH Yarpwdia KareBpovTHOn Tov TE Aaov 7d TéAaYos Elde Kal Tacav 
Thy evkoopuiay Son TE Tept TO Bhya Kali bon TAnoiov ayyeALKhy pGdrAov 7) dvOpwrivny, 
Tov ev TOD Aaod mpoTeTaypevor (sc. S. Basil) épOHov ofov rdv Sapovnar 6 Adyos ypaper 
(1 Sam. xix. 20) dxAw} Kal 7d o@pa Kat ri dw Kal rv didvoay Gorep oddevds ravod 
yeyoudros GAAd éorndAwpévor iv’ obrws cimw Oeqw Kal TO Byatt, Tods 5é wept airov 
éornndtas év pdBy tivi Kal ceBaopati—érady radra cide . . . nade Tt dvOpwmvor, 
oxdrov Kai divns wAnpodrat Thy Oy... éwet B Ta SHpa TH Oeia Tpawé(n mpoceveyxeiv 
de: Gv abroupyds Hv cuvanedAGBero 8 obdels Worep Hv Bos, ddnAor dv ei tpooncerat, 
Thvikadra Td wdbos yvwpicera’ mepitpémer yap Kal ei ph Tis TOV ex TOU BhnyaTos 20 
imocxav riv xeipa tiv weptponiy Eotnoe Kav KaTnVéxXOn TT@pa Saxpiov a£.ov. 
Theodt. H. E. iv. 19 perapednGels 5¢ Badns . . . eis Te TOV Oetov vedwy eisedrAnArvOe Kal 
Ths TOD peyadou BaoiAciov SidacKkadrlas dmpdravoe, kal TH Ovovacrnpiw Ta ciwOdTa 
mpocevivoxe S@pa. The words 7H O¢ia tparé(n and tw Ovocacrnpiw do not imply 
that the offerer entered the enclosure and offered at the altar itself; for both 25 
S. Greg. and Theodt. mention it in the context as a further point that Valens 
was admitted within the curtain to converse with S. Basil. ducyr. 2 describes 
one of the two characteristic functions of the deacon by dprov 7 mornpioy 
dvapépewv, i.e. to set the oblation on the altar. Caesarius Nazianz. Dral. iii. qu. 
169 (Migne P. G, xxxviii. 1132) dp@pev tov Gyov éxeivoy dprov Thyepov év Tw 30 
dvapantw Ovo.actnpiw Kata Tov Kaipdv THs Oeias Kal pvotiKns TedeTHs ent Tis 
axpavrov mpotiWépevov Tparé(ns. The offertory is placed here on the analogy of 
the Ap. Const.; there is nothing in the writers to define its exact position, 
and possibly the position of the Great Entrance of S. Basil indicates that it 
should precede the Kiss of Peace. 35 

11S. Greg. Nyss. de Baptismo (Migne P. G. xlvi. 421 c) vdOnr: TH pro tind 
Aa@ Kal pdbe Ad-yous dmropphrovs’ POey~ar peO” Hudv éexeiva & Kal ra ELawrépvya KTA: 
wm Christi resur. iii (tb. 6548) wat réTe (sc. Stay mapedvOn Td oXIpa Tod KdcpoU 
TovTov) GAnOas & émvixtos buvos cuppwvws mapa mavTaw qoOnceTa. 

2S. Bas. Reg. fusius tract. ii. 3 sq. (ii. 338 D)—a passage recounting the 4° 
motives of the love of God, evidently modelled on the liturgical thanksgiving. 
Verbal coincidences with that of S. Basil are marked by uncials. Cp. S. Greg. 
Naz. Or. xlv. 7-9 (i. 849 D sqq.): Pp. 15-17, 19 Sq., 51, 324-327. Other paraliels are 
found in S. Bas. de Spiritu sancto xxvi. 64 (iii. 54 A) 08 éorw 6 xapaxrnp Kal } icoTy- 
toc chparic: de Fide 2 (ii. 131 E) H COdia, } AYNamIC... 6 ZON AdfOC.. . Cparic 45 
kal GiK@N SAov EN EayT@ AEIKNYC TON TTaTepa: ep. p. 322.28sqq. Ep. viii. 2 (iii. 82c) 
6 82 Yids cat tO TInefma TO AfiON THH éorw dpiacmoy &¢’ fic TAca  AOTIKH KTICIC 
kar’ dvadoyiay ris aperhs ayiaterar: de Sp. s. xvi. 38 (iii, 32D) Os pev ydp 
cimwow ayyeda Adga év tYioros O€@ pty AYNAMMOENTEC Ord Tod TIvedparos: cp. 
Pp. 323.9sqq. In Julittam 6 (ii. 408) Ady Etimuce: S. Greg. Naz. Or. xliv. 4 50 
(i. 837 D) xerpt @eov wal €CiKONI TeTIMHMENOC: cp. 2b. xlv. 8, xxxix. 13: and 
p. 324. 16sq. S. Greg. Nyss. 7 bapt. Christi (Migne P.G. xlvi. 600A) €Zwpicac Tod 
mapadeioov: cp. p. 324.28. S. Bas. Const. monast. i. 2 (il. 536) OIKONOMOYNTA TOO 
yévous pV THN C@THPIAN : CP. p. 325. 28q. S. Greg. Nyss. c. Eunom. ii (Migne 
P.G. xlv. 473 D) kat capkabels ev TH ayia mapSévw AuTpwaaTo Hyds Ex TOY OANATOY EN 55 
& KatelxomeOa YO THC AmapTiac TeTPPaMENO! AOYC ANTAAAALMA Tis AUTpioEws TOY 


° 


La! 


5 


526 Appendix N 


poxav hyadv 7d ripov abrod aipa 8 ééxee Aid TOY CTaypoy Kal GAOTIOIHCAC Hyiy BY 4 


éavrod THN EK NEKP@N ANACTACIN* HZe1 yap KTA: cp. p. 326. 30 sqq. 


18 The recital of the institution is implied in S. Bas. de Spir. s. xxvii. 66 (iii, 


55) ob ydp 52) rovTos dpxovpeba dv 6 dndatodos f 7d edayyédvov EmeuvhoOn GAA 


5 Kal mpodrdyouer Kal émAéyouev Erepa ds peyadnv Exovra mpds 7d pvoThpiov Thy icyiv — 


éx Ths aypapov &b5acKadias mapadaBdyres, For the form above see de Baptismo 


i. 3 § 2 (ii. 650) Kal mpds 7d TéAGL TOY edayyediwv yéypamTra AaBov KTA: it is 


neither that of any single Gospel nor exactly of any combination of them, and 
is no doubt in part determined by liturgical reminiscences. Cp. Caesarius 

10 Nazianz. Dial. iii. qu. 160 (Migne P, G. xxxviii. 1132) gyal TO Odo THY dmocTéAwy 
dprov émdiatpav AdBere payere &f atrov mavres* TovTd eat TO CHa pov, pnw Tubes 
TH capki’ kat AdBere nieve’ rovTdé éort TO alud pov, phmw rpwHhels Emi atavp@ dépe 
tv wAevpav: where notice é& aitod mayres, cp. p. 20. 18, 87.5, 177.3: and 
AaBere miere p. 469. 25 sqq. 

15 1 S, Greg. Naz. Or. xvii. 12 (i. 3258) Xpiordy mpoadyw co Kal tiv Xporod 
Kévwow THy brép hyav kat Ta Tod dmaGods 140n xrA—an appeal to a prefect to 
deal leniently with the Nazianzenes: cp. p. 328. 29 sqq. 


15S. Bas. de Spir. s. xxvii. 66 (iii. 54). S. Greg. Nyss. a baptism. Christi — 


(Migne P. G. xlvi 582c) Tov dyacpor Tov Tod Tvedparos: Or. cat. 37 (tb. xlv. 97 B) 
20 TH THs evAoyias Suvdper mpds Exeivo peracrorxewous TaY pavopévew Thy pia. 

16S. Greg. Naz. Or. xviii. 29 (i. 3508)—of his father in his sickness—rds 
maperpévas xeipas eis edxiv oxNuaTioas ovyTEeAcd mpoddpws t mpoTeAce TOU aod Ta 
pvoThpia pnyact pev ddriyos Kal boos Eobeverv, Siavoia 5 ws enol Sone Kal Alay 
TekewraTyn @ Tov Oavyaros’ dvev Bnyaros émt Bnyaros, dvev Ovo.acrnpiov Ovrns, 
iepeds wéppw T&v TeAovpévov ... elra émandy Ta THs evxyaporias phuata OtTws ws 
ouvnbes Kat Tov AaAdv KaTEvAOYHOUs TMdAW THs KAivns yiveru. P. 337. 27. 

17 S. Greg. Nyss-de Or. dom. ii (Migne P.G. xliv. 1141p). The liturgical Lord’s 
Prayer is not mentioned explicitly, but the connexion with the liturgical proém 
is obvious: p. 339. 20 sq. Cp. 2b. 1140 Cc <i’ ofrw tH oixeoratn mpoonyopia 
30 EmikaAeicBal Kai elaety Tlatep* ofas yap TG Aé-yorrt xpela Puxijs, Sans THs TAPPHCIAC. 

18 Seen. 19. Cp. S. Greg. Nyss. Or. cat. 37 (Migne P.G. xlv. 96 B). 
19S. Bas. Ep. xciii (iii, 186£) 7d 58 ey Trois Tod Siarypod Katpois dvarynalecOat 
Twa pi mapdvTos tepéws 7) Aecrovpyod Tv Kowwviay AapBavew TH idia xerpl pndapds 
elvar Bap mepitrév éor. arodenvivat da 7d Kal rv paxpay ovynGeaay TovTO bv abTay 
35 Tov mpaypatov motwoacba mavTes yap of Kara Tas éphuovs povatovTes évOa pH 
éoriv iepeds Kowwviay olka Katéxovtes ap’ éavTa@v petadapBdavovow. , . . dnag yap 


2 


in 


Thy Ovoiav Tov iepéws TeXewoavTos Kal SedwKdros 6 AaBdy adTiv ws SAnv dpod Kal? - 


éxdotnv peradapBdavev mapa tod dedwxdros eixdrws peradapBavew Kai brodéxecOat 
morevew dpeihe. Kal yap nat év TH exxdanoia 6 iepeds émdidwor thy pepida Kat 

4° naréxe: abr 6 imodexdpevos per’ é£ovalas dndons nal otrw mpooaye TO oTdpatt TH 
idia xeipi? radrov roivuy éorl rH Sdvaper cire play pepida d5éferal Tis mapa Tod iepéws 
cite moAAds pepidas duod. S. Greg. Thaum. Ep. canon. 11 4 péOegis Tov dyac- 
parwv : Neocaesar. 13 émydpror mpecBitepor ev 7H Kuprak@ ris wédAews mpoopéepev 
ov ddvavra mapdvtos émoxdrou h mpecBurépwy médrEws ovTE piv dprov iddva ev edxH 

45 0vde motnpiov: Gangr. 4 mpoopopas peradapBavew: Ancyr. 16 Ths mpoopopas épamré- 
cOwoav ... TYYXavéTwoay THs Tpoapopas ... TUyxXavérwoay THs Ko.vwvias : Caesar, 
Nazianz. Dial. iii. qu. 169 (Migne P. G. xxxviii, 1133) xupiws nal dpapdrws aiTd 
iwdpxeww 70 Ociov cHpa 7d emi THs Oeias Tpawe{ns iepoupyovpevoy Kal TS Odom TavTH 
dtyntas Svapovpevoy Kai dAnKTws peTEeXdpeEvor, 


q 





‘ 


iat atts 





The Byzantine Liturgy before the vith Century 527 


APPENDIX O 


THE BYZANTINE LITURGY BEFORE THE 
SEVENTH CENTURY 


H XYNA=IZ? 
«MASS OF THE CATECHUMENS) 
{THE LITTLE ENTRANCE) 
Oi WaArar aveAPdvres A€yousr Tov TpLTdyLoVv 
“Aywos 6 Oeds, dytos ioxvpds, Gyos aOdvatos €dhénooyv Huas 
kal 6 Aads traKover?. 
*O tepets Ouprd tiv éxxAnolav®. 
{THE LECTIONS AND THE SERMON) 
“Orav ciceAOy 6 Tis éxxAnoias mpoertas ebPéws AEyer 
Eipnyn maow 
6 Aads 
Kai rd mvevpatt cov * 
éoTnkev & Sidkovos péya Bodv kal A€ywv Kai trodTro woAAdKts 
IIpécxopev 
kai dvehOdv dpxetar 6 dvayvoorns 
Ths mpopnretas {| .... } 
Tidde Keyes Rupee fo. Fe es oe we fe 
‘O dvayvaorns Aéyer 
Tod dmootddov { ...... i 
& *“AtéoroAos. 


*O dvayveorns A€eyer 


Na oo 


Tov evayyedtorod { ..... 
76 EvayyéAvov >. 
‘O dpAav 
Eipnyn maou 
& Aads 
Kal r@ mvevpate ood 
4 ‘OpAla °. 
{THE DISMISSALS) 
Oi karnxovpevor éEépxovrat, 
At O@vpar KAclovrat”. 


15 


20 


25 


3° 


528 Appendix O 


«MASS OF THE FAITHFUL) 
{THE PRAYERS) 
*O BtdKovos 
‘Yrép rijs oixovpévns 
5 ‘Ymép ths éxkAnolas ths émt meparov 
‘Yrép rhs elpnyns 
‘Yrép tev év cvphopais ® 


& mpocoTaHs 
10 Elpnyy maou 
& Aads 
Kal t@ mvevpate cod 


& mpoeaotads evdoyet *. 


{<THE GREAT ENTRANCE) 


15 Aéye. tpvov & Aads Toév ris mpoécews dptov Kal 7d 
. . Baowréa Sdéns.... KepacGev dptiws morhpiov tH dyig | 
Quciacrypie mpoodyovow ot SrdKovor 

kal mOéacw émi tiv tpdmeLav® 


{THE KISS OF PEACE) 
20. ‘O mpoeo ras 
Elpnyn maow 
& Aads 
Kal ro mveipare cov 
doméfovrar adAnAous *. 


25 (THE CREED) 
Té &yvov MaOynpa Aéyerar *°. 
{THE DIPTYCHS) 
Ta Aimruxa tapd tod Staxévov Aéyerar 
TOV KEKOLLNLEVOV 
30 ‘Yrép paptiper 
‘Yrép trav dylay teaoapay cvvddar 
‘Yrép rav ev ola tH pynpyn apxiemiokér@yv Tod 8’ Kai Tod 8 





“y. ‘ n > x Oo € , K \ Tov A , 3 4 x «A > X , 
TEP TOV EV pltoTe KEKOLUNMEV@Y Kal TMV TAS pvE.as UTEP AUT@V ETLTEAOVVT@YV 


tav Lovrov 
35 ‘Yrep ths éxkAnoias 
‘Yrep tay matpiapxay tod 8’ Kal rod 8 
‘Yrép tav émiokér@yv tod 8 Kal rod 8’ 


Lhe Byzantine Liturgy before the viith Cent. 529 


‘Yrép tod Baciéas tod 8’ 
‘Yrép rév dpydvrwv tod 8’ Kah tod 8’ 
‘Yrép tod mypdpatos (ris éxkAnolas) 
‘Yrép tod 8’ Kal rod 8’.0 
{(ANAPHORA) 
“O tepevs 


‘H xdpts rod kupiou npdv "Incod Xprorod cal 4 dydrn t00'Ge€0d Kai Ilarposxat 


f xowwvia rod dyiov Tvetparos ein pera mdvrov ipav™ 
“Ava tov voov'® 
4 Evxaptoria | 

"Aytos dytos adytos Kvptos caBabd xrrd 


Mvortikds oby éaurdv Ovoev Sre rais olkeias xepat pera Td Seumvicat aBdv 
Tov dptov ebyapioriaas avéderke Kai éxhacev eppiéas Eavtiy Th avtiTim@’ Opoiws 
Kal TO mornptoy ek TOU yevynpatos THs dumédou Kepdcas Kal evxaptornoas Kal 
dvabei£as tr Oe kat Tarpi cime AdBere pdyere kat AdBere miere’ Todrd éort 
TO oGpd pov kai Todrd gore 7d aipd pov ®, 

‘H dpxteparicy, *EmlkAnors 17, 
(THE INTERCESSION ) 


e a 
Yep trav év riore: mapedOdvt@y 


€ ‘ | oe 4 A > , o , 
Yreép eipnyns kat evorabeias tov Kéopou 


€ n 
Yrép mavrayv tov avOporev ® 


Ei cd : ” » ¢ , , 19 
(TE EKOVTES ELTE AKOVYTES NmapTOMEY GUYyXwpNaoOY 
{THE BLESSING) 

‘O mpoeotaHs 
Xdpis tiv kal eipyyn . . . 

6 Aads 

20 


Kai r@ mvevpate voi ™, 

{THE LORD’S PRAYER) 
‘H Edyxy trav mordv™, 
{THE INCLINATION) 


‘O mpoerrads 
Elpnyn macw 
M m 


eet 


10 


15 


20 


35 


30 


530 Appendix O 


& Aads 
Kal r@ mvevpate cov ™ 
(THE MANUAL ACTS) 
‘ ‘H KAdousg rod dprov®. 
MeyaAyn Ti pevi} tiv xetpa aipwv els tiyos Aéya & Lepevs 
ah Ta aya rois dyiows * 


(THE COMMUNION) 
10 MetadapBavovor tis bucias *. 


{ THANKSGIVING > 





Merd 7d peradaPeiv edxapirrotor 


“EQos madardv BovAerar dvd riv Bacthevourav (wédtw) Sr’ av wodd Te Xpfpa 

tav dylwv pepiSwv rod dxpdvrov odpatos Xpwrrod tod Ocod fpav évarropeivor 

15 tatSas dpOdpous peraréurrous ylyverOar wapd TOv és xapadidacKnddov horrav- 
Twv kal radra Kater Qiew 7, 


The outline of the liturgy of the beginning of the fifth century can be 
gathered from S. Chrysostom’s Constantinopolitan writings; but evidence has ~ 
been added from other writers of the fifth century (Soz., Socr., Philostorg., 

20 Theod. Lect.) and of the sixth (Eutych., Jo. Eph., Evagr.), the latter of whom — 
at least represent in some points a usage later than S. Chrysostom. If the 
ritual of the two entrances and the creed be omitted and the offertory be 
inserted, probably after the kiss of peace, the result will represent approxi- 
mately the rite of S. Chrysostom’s date. (The de S. Liturgia attributed to 

25 John the Faster (MS. Paris ‘Graec. 2500 f. 206 v: Pitra Spicileg. solesm. iv. 
p. 440] is certainly spurious and of a much later date.) 

An interesting passage in S. Chrys. iz 1 Thess. xi. 4 (xi. 507 ¢) describes the 
poor begging at the vestibules (rd mpom¥Aaa) of the church: cp. Evagr. 4. £. — 
iv. 15: for the ambo (duBar, Biya Tov dvayvworav) see n. 6 below ; the sanctuary — 

30 (@vorasTHpov) n. 2, and the synthronus of the presbyters (Jo. Eph. H, £. i, 12, 
p. 11: 18, p. 27: ap. R. Payne Smith The third part of the Eccl. Hist. of John, — 
bp. of Ephesus Oxon, 1860), and the bishop’s throne (5 émoomucds Opcvos) n. 6: — 
the form of the altar as a slab supported on columns is perhaps implied in © 
Socr. H. E. vi. 5, n. 6 below: the ciborium over the altar was general in 

35 Constantinople in the sixth century (Jo. Eph. H. E. v. 22, p 362: cp. ii, 30, — 
p. 142). Evagr. H. E. ii. 3 describes the martyrium of S. Euphemia at Chalcedon, 
and it is unnecessary to allude to the fully developed byzantine type of church 
in Procopius’ account of S. Sophia and the other buildings of Justinian. The 
concelebration of the presbyters with the bishop is referred to as a matter of © 

4© course in Jo. Eph. H. £. i. 12, p. rr: 18, p. 27. 

1 S¥vagis S. Chrys. in Act. Ap. xxix. 3 (ix. 229 c): Socr. H. E. vii. 5. 

2 Conc. sub Menna (Labbé-Cossart v. 1156D) TéTe pavy peyadn mavres of TOD 
Aaod ds & évds orduaros EBdnaav EtAoyntos Kupios 6 Geds rod “lopand bre émeoné- 
Yaro kal éroinae AVTpwow TH AAG adrod emt rodAry 5? Wpav dvripwvovv ray éExarépwv — 

45 Tav pepav Kai padrdAdvray tiv Yadrywdiay Tadrnv of Yarra Ewerpamnoay dvedOdvTeEs — 





’ 
: 





atta 





The Byzantine Liturgy before the vith Cent. 531 


cimciv Tov Tpad-yov Kal abrav dpfapevew was 5 rads éwaticaro Kal imhnovoe Tod 
Tpoaryiov’ Kal pera riy dvayvwow Tod dyiov ebaryyediov & ous Ths Oelas Accroupyias 
émerehovpévns nal ray Ovpav KrheoBe:cav Kal rod dxylov paOhporos Kata 7d otvnbes 
AexOev 70s, 7H Kap trav bimrixow pera wordRs hovyias ovvébpapov dmay 7d AHO0s 
kinky Tov OvovacTypiov Kai qxpodyro nal ds pbvov éhéxlnoay al mpoonyopla: Taw 5 
cipnuiven dyiov tecodpow owibay mapa rod biaxbvov nal tav by bola TH pyhpy 
dpxsemoninay Bbgnyiov nal Maxedoviov nal Aéovros peyddn poy expofay anayres 
Acta oon Kipe nat pera roto pera néans ebragias émanpibn civ Oc h Ocia 
Aetrovpyia. The legend of the supernatural revelation of the Trisagion in the 
pontificate of S. Proclus, 434-46, (S. Jo. Damasce. F. O. iii. 10) probably marks 10 
the date of its insertion into the liturgy. For the struggle over the insertion 
of 6 cravpwels &’ yas in Constantinople see Jo. Eph. H. E. ii. 52, p. 156: iii. 
19, p. 198: Evagr. H.E. iii. 44. "Avedddvres sc. into the ambo. 

* Eustratius vita S. Eutychii x. 92 (Migne P. G. lxxxvi. 2377 Cc) Thy dyporrérny 
peyarmy Tov Oct éxxdrnciay Ovyudoas, where the reference is to the beginning 15 
of the ceremonies of Easter-night. 

* S. Chrys. in Col. iii. 3 (xi. 348) Srav elabrby 5 rijs txudnolas rpocotas ebOkus 
Aéyae Eiphyy naow Grav bprAq Eiphyn waow bray ebroyy Eiptyn naow bray 
daondfeabae xehety Kiphyy naow’ brav th Ovola rercoOq Eighyy naow, nol perogi 
midw Xdapis tyiv nal ciphyn ... nal AapBavovres nal dvribiBivres 7 bibivrt Tip 20 
ciphyny mohepotpev ; A€yas Kal 7@ avedpar: ov. The Trisagion and the censing 
preceding the first salutation are additions later than S. Chrysostom’s time. 

° S. Chrys. in Act, Ap. xix. 5 (ix. 1598) torque 5 BidKnovos peya Boiy Kal 
Aéyow péoxopev ual rovro wodhrdus... per’ énxeivov Epyera b dvaywhatns THs 
mpopnreias “Hoatov ... era eis éntxoov txpover A€yaw Thbe ever Kiros: in 2 Thess. 25 
iii, 4 (xi. 527&) brav yap dvacrds 6 dvaywhonwv dyn Tabe Aێyer 6 Kipros, wal & 
Sidnoves torus émaropily mdvras utd: in Heb. viii. 4 (xii. 91 B) wal dvedbiw 6 
dvarwortns héyee mpiTov 7d BiBdrlov Tivos tort, Tot beivos Tuxov mpopnrov h dmo- 
aréhov 4h ebaryyedorob, nat rére AEya & A€yer Gare ebonporepa byiv dva nal pi 
pivov 7a eyxeiveva cidlvas GAA Kal Tiw aitiay Tov yevpappivew nal ris rabvra 30 
cipnnev: in Act. Ap. xxix. 3 (ix. 229 D) TosobTaw pev mpodyntaw bevrepoy Ths 
éBbopdbos ipiv biaheyoptven, rocobTww bt dmoorbhwy ebaryyeMaTtav mby Te Th owrnpa 
béypara mporiivrew : in 2 Thess. iii. 4 (xi. 528 D) énedy 7A aba A€yers Gnovew Ka’ 
éxdoTny hpépoy, ciné pou noiov mpophrov éart rd xwpiov 76 dvayvwobw Kal rotov 
dnootohov 4 moias émorohhs; “AvedOdv sc. into the ambo, 7d Bijpa tiv dva- 35 
yworw Soz. H. E. viii. 5. At a later date the Gospel was not recited by 
areader: Soz. H. E. vii.19 napa 6¢ GdAAus (sc. other than the Egyptians) d:dxovor, 
év mohhais 5¢ éxurnoias of iepeis phva, tv 8 emohpos hptpas éxioxona ws 
Kovorayrivovnbhe: nara. ri apiorny hyépay Tis dvactacipou éopras. Cp. Socr. H. E. 
vii. 5. All stood at the Gospel, Philostorg. H. E. iii. 5 (which implies the 40 
practice of Constantinople). 

®° Seen. 3. Cp. Soz. H. E. viii. 18 moparrovpevoy Te al modAdus ioyuplspevov 
(sc. S. Chrysostom) xphva: mpérepoy rovs xarandisapévous abrod mad émon- 
picasa ws icpeior Bemus twa-ynacay riv <ighyny 1o da@ mpocemeiv Kol els Tov 
émonomnoy nabioa Opovov’ dvarynacbels 52 nal cyéiiby Tiva betHAGe Adyov. But 45 
S. Chrysostom generally preached from the ambo: Soz. H. E. viii. 5 Tosovroy 
5¢ mpds aitiv 7d mrHO0s exexhvecay Kal Tov abtod Aé-yu kibpov ott elyov Gore énel 
dorilipevn kal repibriBovres GAAAovs éxevdbyevoy Exacros mpoowrépw itva Pralépevos 
bras eyyus napeorivs dupiBéorepov abrod A€yovTos dxota pkoov tavroy naa mapexov 
émi tov Ehyaros tiv dvayywory KnabeCopevos edibacxey: Socr. H. E. vi. 5 6 ow 50 
éxickonos, Tot Eirponiov imd 70 Ovovaathpov Kepévov nal éxnemaAnyoros imd Tov 
PoBov, nabeabels emi Tot GpPavos BOer cidbe nal npérepoy épsreiv xipw row taxove- 
cba Ady theyuriniy eférewe nar’ abrod. For two sermons at one synaxis 
see S. Chrys. hom. ined. viii. 1 (xii, 371 p), where S. Chrysostom follows a Gothic 
priest who had preached in his own tongue. 55 

7 The dismissal of the catechumens is implied in S. Chrys. in Ad. i.8 (ix. 13.4) 
ei pey oby x: dpgupdddras br bebs torw 6 Xporis Ew or Kal pnde Geiaw Enove 


Mm 2 


532 Appendix O 


éyou pnde ey Tots Karnxovpévois apiOyer ceavtdv. Soz. H. E. vii. 16 probably 
implies that the public penitential status was abolished at Constantinople at the 
end of the fourth century. For the closing of the doors see n, 2 above. 


® S. Chrys. in Act. Ap. xxxvii. 3 (ix. 284 B) 8a Todro peiCova Sivara: 7d Kowdy — 
5 Ths éxeAnoias kal dwep Kad’ éavrdv od divarai Tis pera THY GAAwy yivdpevos ioxvE — 


bid TodTO pardtoTa dvayKxaia ai edyal évravOa yivovra irétp Tijs olxovpévns, twep THs 
éxxAnoias Ths ent wepdrwv, imtp rhs eipnyys, bwép Trav év cupdopais, which can 
perhaps best be referred to the prayer of the faithful. 
® S. Eutychius de paschate et ss. eucharistia 7 (Migne P. G, lxxxvi. 2400) ote 
10 parad{ovaw of tov THs mpoOécews dprov Kal 7d KEepacbev dpriws moThpiov TO ayiy 
Ovoractnpiy mpoodyew pedAovons THs AeToupyiKs Tagews Uuvoy Tiva ParpiKoy Aێyew 
mapudedwKores TO AAG TH ywwopery mpaypar. mpdapopoyr ws voyiCovar, “ Bactréa 5déns” 
mpoopépey 7) kal mpocayopevey Ta elapepdpeva Kal undérw Te EcwOévra did THs dpxrEepae 
TIKTS EmkANGEwS, Kat TOD év adrois dvaddpmovTos ayacpod, ei wh TL Erepoy BovAaTo 
15 avrois TO byvovpevoy ... “ dhe rods A€eviras pépovras dprovs kal morhpiov oivov Kat 
TiOévras én thy TpamweCav” (quoted from an unknown work of S. Athanasius), 
Both of the existing Cherubic Hymns, Of ra yepovBiy, p. 377, and Svynodtw naca 
odpt, p. 41 (that of Easter Even’, are open to this criticism, and one of them may 
be, inaccurately, referred to. Cedrenus Hist. p. 386 c (i. p. 685, ed. Bonn 1838) 
20 refers the institution of the Cherubic Hymn to the reign of Justin II, 565-78. 
*Apriws kepacbév seems to imply that the prothesis was not yet moved back to 
the beginning of the liturgy, but was made immediately before the Great 
Entrance. The offering of mpoogopai for the dead is mentioned in S. Chrys. 
in Act. Ap. xxi. 4 (xi. 176D) émvo@per bcas Svvdueba tapapviias Tots amedOovow, 
25 dv7i Saxpiwy, dvri Opnvev, dvTi pynpeiwv Tas éhenpyootvas, Tas edxds, TAs mporpopas 
iva nadkeivor Kal hues TUXwWpEY TOY ErnyyeApevev ayabav. The story of Theodosius 
in Theodoret H. £. v. 18 shows that the emperor remained within the sanctuary 
after offering his oblation: cp. p. 538. 20. 
1 Seen.1. (For paé0npa=creed, see the edict of Justin II in Evagr. H. £. 
30 v. 4 TO dyig aupBddrw Fro pabnpatt Tov dyiov Trarépwy : S. Maximus im Dionys, 
Ar, E. H. iii. 2 paOnpa Kai ovppabnua: Cod. Rossan. of Lit. S. Chrys. in 


Swainson G&. Lit. p.go, note c). Theod. Lect. H. E£. ii. 32 Tipd0eos (patriarch of — 


Constantinople, 512-518) 7d r@v Tpiakociow 5éxa Kal bdxTa® TaTépow THs TicTEws 
ovpBodrov Kad’ Exdorny civatw rA€éyecOa Tapeckevacery em SiaBorAH 570ev Maxedoviov 
35 (his predecessor) ds adrod pi) Sexopévov 7d ovpBodrov dmag Tod erovs Aeydpmevov 


> ‘a or a“ lel , , nan n lal Z c . “a> 
mporepov év TH ayia wapacKevy TOU Oeiov maBovs TH kaipO TAV y.vopevav nd TOU Emt- 


okdmov kaTnxnoewv. Joan. Biclarensis Chronic. (Migne P. L. lxxii. 863 8) says that 
Justin II in his first year, 565-6, symbolum sanctorum cl patrum Constantinopoli 
congregatorum et in synodo Chalcedonensi laudabiliter receptum in omni 

4° catholica ecclesia a populo concinendum intromisit priusquam dominica dicatur 
oratio. John Biclaren. was in Constantinople at the time and his evidence 
ought to be good: but there is no other trace of such a position for the creed 
in an eastern rite. Hence either Justin must have unsuccessfully attempted 
a change, or John must have confused the details of the Greek use with that 

45 of his own Spanish rite, into which the creed was introduced in this position 
by the third Council of Toledo in 589 (c. 2: Bruns Canones ii. p. 213). 

11 See n. 2 which seems to imply this position for the diptychs; and for the 
names also S.Chrys. im Act. Ap. xxi. 4 (ix 176.) odx amA@s 6 Sidovos Bog “Trép Ta 
év XpioT@ Kexorpnpéevwv kal Trav Tas pveias bwép adbrav émrTedAovupévwry.. . ev XEpolv 

5° % Ovoia nal mavra mpdxerra norpemopéva, mapeow ayyeAo dpxayyeAol, TapecTW 
6 vids Tod cod, pera TooavTns dpikns éacrhKkacw Gnayres, mapecthKacw exeivot 
Bo@vres Tavrov ovywvrwr, kal Hyp amA@s yivecOa Ta y.vdpeva; odeodv Kal Ta GAa 


dm\@s nal 7a bwip ex«drnoias kal Ta bwep Trav lepéov mpoopepipeva Kal TA Umep TOU — 


mAnpwparos’ pr) yévorto* GAAA mavTa pETA TicTEws yiveTa. Ti oie. TO‘T rep papTipwv 


55 mpoopépecOa, 7d KAnOjva ev exeivyn TH Gpa; Kav paprupes Wor, kav bwtp paptipav — 


peyadn Tipit 7d dvopacOjva Tod Seamdrov mapéyros, Tov Oavdrou émredoupeévov éxeivou, 
THs ppixtihs Ovoias, Trav dparov pvotnpiwy. (This passage is referred to the diptychs 








—_ ee ee 





The Byzantine Liturgy before the vitth Cent. 533 


with some hesitation: its tone reflects a moment of expectation like that im- 
mediately before the anaphora rather than that of the finished action. But it 
may refer to the litany during the fraction: cp. p. 475.6). For the names of 
patriarchs see Evagr. 7. E. iii. 20 sq.: Jo. Eph. H. E£. ii. 34, p. 145, iv. 57, p. 331: 
of bishops, fepéwv above, and Evagr. H. E. iv. 38: of the emperor 7b. iii. 34: of 5 
the magistrates Jo. Eph. H. £. ii. 11, p. 108: of individuals S. Chrys. in Act. Ap. 
XVili. 5 (ix. 151 B) pumpdv éory einé por 70 Kal ev Tals dyias dvaopais det 7d bvopd 
gov éyxeio0a ; (where a position after consecration is not necessarily implied). 
For councils cp, Evagr. H. £. iv. 11. 

12 Theodoret ep. 146, above p. 479. ro. Cp. p. 32r. 10 

8S. Chrys. in Heb. xxii, 3 (xii. 207 D) pera 1av xepOv Kal Tov vody dvaAd- 
Bopev: tore of peuunpévor Ti A€yw" Taxa Kal emvywwaonere Td AEXOev Kal auVOpaTeE 
Omep Huigdunv’ éwapaper els tos riyv Siavoray. De poenit. ix, quoted above p. 479. 
15, is perhaps Constantinopolitan. 

“4S. Eutych. de pasch, et ss. euch. 7 (Migne P. G. 1xxxvi. 24008) ef 5% xal ém 1 5 
TP meTypiy Tod deimvov nixapistyoer (S. Luke xxii. 17) od Oavyaoriv’ Kal Hpyeis yap 
evxapiorovpev Kal emi THs Kowhs Eotidoews Kai énl THs pvotinfs. The custom of 
saying the anaphora inaudibly was apparently gaining ground in the sixth 
century, and Justinian attempted to check it: Nov. 137 § 6 iubemus omnes epis- 
copos et presbyteros non in secreto sed cum ea voce quae a fidelissimo populo 20 
exaudiatur divinam oblationem et precationem quae fit in sancto baptismate 
facere ut inde audientium animi in maiorem devotionem et Dei laudationem 
et benedictionem efferantur. 

*® S. Chrys. in Col. ix. 2 (xi. 393 D) tis 6 byvos trav dvw, ti A€yer TA yeEpovBip 
igaow of marot. Ad eos qui scandal. 8 (iii. 482 c), quoted above p. 479. 22, was 2 5 
written during S. Chrysostom’s exile and may represent the passage of the 
Byzantine thanksgiving following the triumphal hymn as well as that of the 
Antiochene. . 

© S. Eutych. de paschate et de ss. eucharistia 2 (Migne P. G. 1xxxvi. 2393 B). 
The form is evidently a liturgical one, and is closely akin to that of S. Basil: 30 
but notice (1) dvédage and dvadeigas 74 Oe@ wal Marpi, which is not in the earlier’ 
Basilian form p. 327 sq., but is in S. James p. 51 sq.: cp. p. 87, where it is not 
found with the chalice: (2) the AdSere miere, for which cp. p. 87. 14: 177. 23: 
232. 29: 469. 27: 526. 14. 

‘T See n. 6 and S. Eutych. uw. s. 8 (2401 B) €AOwpev én thy TedAclwow TeV puoTN- 35 
piav: ovtos 6 dpros Kal TovTo 70 toThpiov Gaov ovTw edxal Kal ixecia yeydsvact WirAa 
ciciv: éndy 5@ ai peydrau edxal nal ai ayat ixeciaa dvaneupOdor karaBaive 6 Ad-yos 
eis Tov Gprov Kal TO moThpioy Kal yivera avrod capa. 

* S. Chrys. in Phil. iii. 4 (xi. 217 F) bray yap Earthen rads SAdKANpos xeEipas 
dvatewvovres, mANpwpa ieparixdy, Kal mpoxénrar t ppixT? Ovaia, Tas ov SvowMHTopeV 40 
imép Tovtwy (Sc. Ta dmeAOdvTwy) Tov Oedv mapaxadodyres; GAAA TodTO pev Tepl 
Tov év Tiare: napeAOdvTwv" of St KaTnXovpevor Odde Ta’TNs KaTA<LodyTA THs Tapapvoias 
... €veore neva bnép abtay Siddvar ... did ti yap imép eipnyns wal edotabeias Tod 
Kdopou éexérevoev evxeoOa ; bid Ti bwep TavTew avOpwmew KTA ; 

* S. Chrys. in Heb, xvii. 2 (xii. 166¢) éml Hs mpoopopds Fs dvadépoper Kat 45 
Ta Gpaprnpara déyovres Eire Exdvtes KTA, TovTEcT. peuvnpeOa aiTav mpwTov 
kat Tore tiv ovyxwpnow aitoduev. The formula is placed here on the analogy 
of p. 58. 4: 336. 16. 

Seen: 9: Cp. p..337..28: 61. 14. 

4 S. Chrys. hom. in Eutrop. 5 (iii. 385 B) ms 58 tod Oedtpov TovTov AvbévTos 5O 
ipeis wvornpiov deobe Kai ri edxiy epetre Exeivny bi’ Hs edevdpeba A€yew “Ages 
Hpiv Kadds Kat hyeis aiepev Tots dperdéras Hyuav. (For the occasion see Socr. 
HE. vi. 5.) In Col. x. 3 (xi. 399 B) cita émOels tiv edxiv Tov moTaY évTadOa 
émaveTo, ws Kopwvida Twa Kal oivdecpov iTép mavTwY THY Ex} TonTdpeEVoS. 

22S. n. 3 bray 4 Ovoia TeACoOH Eipnyyn macw. Cp. p. 340. 55 

23S. Eutych. u. s. 3 (23964) 4 KAdows ye piv Tod dprov Tod Tipiov Thy copay 
5yAot. Perhaps a deacon’s litany should accompany the fraction : see n, 11 above. 


534 Appendix P 


*t S. Chrys. 7x Heb. xvii. 4,5 (xii. 170 B) wal &v Th éxxdAnoia ered Ta pev Eotw 
byrewva mpiBata, Ta Se Kekaxwpéva bid THs pwvis tadrns dielpyee Tadra éxcivov 
nEepiiav mavTaxod dia THs Kpavyhs Tavrns THs ppixwdecrarns 6 iepeds nal tovds d-ylous 
Kadav Kal €Acov... TadTnv Adina Thy poviy pera 7d Tv Ovoiay dnapricbRva Tacav 
22 HEYGAN TH Pav, ppeTH 7H Bon Kabarep tis KApvé Tiv xetpa alpwy eis inpos ipnAds 
éoTas maot KaTadnAos yeyovas Kal péya én exeivy TH ppieTh Hovxia dvaxpavya tar... 
bray yap ein Ta dja Tots dyios TovTO Ayer El tis od« EaTiLv Gyos pi) mpocitw. In 
the preceding context he says—rois dyiow tadra d5idorar’ Tovro Kai 6 didKovos 
émpwvet TOTE Tors ayiovs Kak@v: but this may refer to the words of the deacon ~ 
10 at the dismissals, or 5sdnovos may be used in a general sense to mean ‘ minister,’ ; 

unless the deacon repeated the formula after the celebrant. ; 

23 S. Chrys. in Heb. xvii. 4 (xii. 169 B) moAAol THs Ovaias TavTns anag peradap- 
Bavovor Tod mavrds éviavTov, GAAot Se Sis, GAAot SE TOAAGKLS. pds odv GtayTas Hui 
6 Adyos éativ, ob mpds Tovs évradOa 5& pdvoy GAAA Kal mpds Tos ev TH éEphuw 

15 KabeCopévous’ éxeivor yap ana Tod évcavTod peTéxovor, ToAAaKLS 5e Kal da BVO éTav, 
ti ow; Tivas drodefdpueba; Tovs drag; Tods ToAAaKS ; TOs dALyduis; OvTE Tods dma 
ovTE Tos TOAAGKLS OUTE Tuis dAvyauts GAAA Tods yETA KaBapod GuVEdSTOS, TOUS META 
Kabapas xapdias, Tovs pera Biov CAnTrov. of ToLovToL dei TpoTiTwoay, oi 5E pr TOLODTOL 
pnde anag. ri dhmote ; Se Kpiva éavrois AapBavover Kal Kataxpipa Kal KddAaow Kat 
20 Timwpiay: in 1 Thess. xi. 4 (xi. 508D) 6 xvddds kal dvamnpos, 6 yépwv Kal fama 
 purecpéros Kal pirov nal Kdpufav Exav Gua TO véw TH Kard@ cal adt@ 7H Ti 
GAoupyida mepicerpévw Kal 7d Siddnya emi THs Kepadfs ExovTe Epxerae THs Tpané (ns 
pebe~wy nal afiodrar THs edwxias THs MvevpariKs Kal TOY adTaY éExaTEpoar dmodavover 
kal ovdepuia earl Siapopd: 1m 2 Thess. iv. 4 (xi, 535 F) ov peta mAciovos pev eyw 
a5 dayirclas jpeis 58 perd AdrTovos peTEeXopev THs lepas Tpawé(ns GAN dpoiws Exdrepot 
Taitns épanropeba’ «i 52 éya@ mpitepos eTA. The particle was delivered into the 
hand: see the story in Soz. HZ. E. viii. 5. 

© S. Eutych. u. s. 3 (2396 A) «al Gorep Tore pera TO payelv bpvjaavTes éfjAOov 

eis TO Opos TaV EAaiaY OVTWS Kal Hueis peTa TO peTaraBeEiv TOD ayiov GwpaTos Kai 
30 aivaros ebyapotodpey Kal efter Exactos eis TOv tdioy oikov émavepxopevor. 

27 Evagr. H. E. iv. 36. Jo. Eph. H. E. ii. 10, p. 105, mentions that ‘pearl’ 
was used for pepis, but he speaks as if it was not yet a familiar name. For 
reservation see S. Chrys. ep. ad Innocent. i. 3 (iii. 519 A) @vOa Ta aya awéxewrTo 
eiaedOdvres of oTpaTi@rar Gv Erion KaOws Eyvwpev ayvnTOL Hoav mavTa TE Ewpaw TA 

35 éviov Kal 7O Gywrarov aiva Tod XpoTod ws év TocoiTw OopiBy eis TA TaV 
mpoepnpevav orpatiwta@yv ivaria éexeito: cp. Jo. Eph. H. E. u.s. 


on 








APPENDIX P 


THE BYZANTINE LITURGY OF THE SEVENTH 
CENTURY 


40 H ATIA THE EKKAHZIAZ ZYNAE=IZ! 
{MASS OF THE CATECHUMENS) 


(THE LITTLE ENTRANCE) 


‘'H mpary cis tiv aylav éxkAnoiav rod dpxtepéws Kai 4 Tod Aaod. cw 7h 
tepdpxy Etcobdos ? ; 





The Byzantine Liturgy of the vith Century 535 


& tpiodytos Dpvos 
"Aytos 6 Geds, ayos laxnpds, ayios GOdvaros €dénoov jpas * 
& dpxuepeds év 7H tepatei@ eioépxerar Kai eis tov Opdvov Tov iepatixdv 
avaBaiver 7. 
(THE LECTIONS AND THE SERMON) 
‘O dpxtepeds amd tod tious tis KaléSpas TH éxxAnoia empbeyyerar 
Eipivn mace 
& Aads dmoxpiverar 
Kal r@ mvevpate cov * 
& dvayvoorns em” dpBwvos tiv Mardadv Arabykny amodwvet*. 
*O tepodArys 7d Oetov gopa®. 
‘O apxtepevs 
Eipnyn mace 
6 Aads 
Kal ro mvevpate ood * 
& dvayvorns Tov “AméctoAov dvaywaoke *. 
‘O tepodArns TO Ociov dopa ®. 
‘O dpxtepevs 
Eipiy mace 
6 Aads 
Kal ro mvevpatt cov * 
4 Qeia tod Gyiou EvayyeAtou dvdyvwors ’. 
‘O mpocotads SiSdoKer tols Tis evoeBelas Adyous”*. 
{THE DISMISSALS ) 
*O dpxtepeds Karerot tod Opdvou 
4h TOV KaTHXoUpévov Kal 4 Tav AoLTav Tv dvatiwv déAvols Te Kal éeBody 
Sid tv Aevroupyav yiverat ’. 
‘H_ _KActots Tv bupav". 
«MASS OF THE FAITHFUL) 
11 


e o . . a ° 


{THE GREAT ENTRANCE) 
‘H Tav Gylwv Kal cemtav pvotypiov Eicodos 
Y puoTnp 


ot SidKovor Tov &prov mpoTWéacr Kekaduppévov TA Se woTHpia od KekaAuppeva ”. 


<THE DIPTYCHS) 


Ta Alaruya tav drobavévrav 


Io 


20 


30 


536 Appendix P 


eis THv dylav dvadopav én tis dyias tpaméfys perd Ttols dpxrepeas Kal lepéas 
kal Staxévous Kai (tovs) mavrds teparixod tayparos peta TOv Aaikdv of BactAcis 
pynpovevovtar Aéyovros Tod Staxévou 


Kal ray ev mioret Kexoupnpevoy Aaikav Kovoraytivov Kevoravros kth 
5 e . . e . . - - 
7a Simtuxa tdv Lovrwev 
cttw Sé Kai rdv Lavrov pvnpovever BactAéwv pera tos tepwyévous mavras 
e e a e e. . . 
(THE KISS OF PEACE) 
10 ‘O ’Acracpds tact mporpwvetrar |, 
{THE CREED) 


‘H rod Oeiou LupBdrovu tis wicrews yiverar mapd mavrwv Spodoyia!. 


{ ANAPHORA) 
15 ylverat Tov tpicaylov dmavotos tv dylwv dyyéAwv dyuuotik? Sofodoyia 
Tapa tavtés To) moro) Aaod '*., 
6 ‘Aytacpés 1” 
20 {THE LORD’S PRAYER) 
‘H Mpocevxy 5’ fs watépa Kadeiv tov Ocdv dfrotpeda ". 





{THE ELEVATION) 
‘Yipot & tepeds tov Oetov dprov Aéywv 
Ta dya rois dyios ® 
25 mapa wavtés Tod Aaod excwvetrat 
Els dytos (els Kiptos "Incods Xporis eis dédEav Oeod TMarpds)”. 


<THE COMMUNION) 


WadAetar TO Kowwvircdy ™, ‘H av puornpiov perddoots Kal 
peradAniis ” 
30 ei tis TOU Gxpdvrov copatos peTa- 


oxeiv év TO Tis cuvdtews BovAndetn — 
kaip@ tds xetpas oxnpatifwv eis tuo 
oTavpod otTw mpocitw Kai SexéecOw 

Tv Kowwviav Tis xaptros”, 
35 Mera 7O WadOijvar tov teAevTatov Meta 7d peraAdaBeiv mavras Tav 
atixov tod Kowovikod A€yerar kai dyiwv pvotypiwv kal 7d ék TOV Tapa- 
TOUTO TO TpoTrapLov tpateliwv droreOfjvat mavra eis Tijv ; 


. 


TAnpodire ro ordpa tpav aivécews Gyiav tpdmeLav of KAnpikol émi TO 





=I i —— a a 


ee 


The Byzantine Liturgy of the vith Century 537 


Kipue Oras dvupyjnowpey tiv Sdgay akevodvddkrov arokabiotao. Ta Tipta 


gov bri héiooas jas Trav dylor-cov  prTld.a SioKdpta Kai morhpra Kal dAdo 

peracxeivy pvotnpiay’ thpyooy nas tepd oKety *. 

€v TO O@ dyacye SAnv THY Hpéepay 

pederavras thy Sixacocivny gov. 5 
adAnrovia*, 


The outline of the liturgy is given by S. Maximus in the Mystagogia (Opera 
ed. Combefis, Paris 1675, t. ii. 489 sqq.) in which he mystically expounds, in 
part four times from different points of view, the elements of the rite in which to 
the people take active part, referring (c. 24, p. 526) to the Areopagite for the 
treatment of Ta pvoTixwrepa te Kal inddrepa. Some further points are added 
from his other works, especially the Scholia on the Dionysian Ecclesiastical 
Hierarchy (Opera S. Dionys. Ar. Antv. 1634, i. pp. 305 sqq.), and his Acta, and 
from the canons of the Council im Trullo, a.p. 692 (Cone. Quinisext. in Bruns 15 
Canones i. pp. 34 sqq.), and from the contemporary Paschal Chronicle. 

A few points in the Trullan canons may be noticed here. C. 52 requires 
that the Praesanctified in place of the ordinary liturgy be used on all days in 
Lent except on saturdays, sundays and the Annunciation: c. 29 withdraws 
the Carthaginian permission to break the fast before celebrating on the 20 
evening of Maundy Thursday: c. 66 directs festal services and communion 
throughout Easter week: c. 90 renews the prohibition of kneeling on sundays: 

c. 31 forbids the celebration of the liturgy in the oratories of private houses: 

c. 83 forbids the Eucharist to be placed in the mouths of the dead : c. 74 forbids 
the celebration of ‘so called agapae’ in churches, and c. 76 all trafficking within 25 
the sacred precincts: c. 16 sets aside the Neocaesarean canon 15 limiting the 
ministering deacons to seven. 

1S. Max. Myst. 8 and passim. Cp. m Trul. 101. 

2S. Max. Myst. 8, 9: cp. 23, 24. 

3 In Trul. 81, which forbids the addition 6 cravpwOels 8’ jyas. 30 

* S. Max. Quaest. et dubia 68 (i. 328): Myst. 12 ywopevav evdo0ev ex Tov 
fepareiou KeAevoe TOU apxiepews ep’ ExdoTw avayvwopati Ths eipnvns tTopwrycewr : 
cp. 23. 

5 In Trul. 33 adda pndé Twa TOv ardvray ovyxwpeiv én’ GuBovos Kata Thy THY 
év KAnpw Karadreyouevav Tagw Tos Deiovs TE Aa@ Adyous dwopwreiv ei pH Te Gy 35 
iepatixn Kovp& xpranrat 6 ToLovTOs KTA (the canon affects fepoydAra and dvayv@oTat: 
cp. 4). S. Max. Myst. 10 rds 6¢las Tav Tanépwv BiBhov dvayvwous: 23 TA Oeta 
dvayvwopaTa: 24 % axpdacis Tav Oeiwy Aoyiwy... Ta dvayvwopata: he does not 
specify the number and only particularizes the O. T., 23 7d @avpacrdov Kai péya 
THs év vopw Kal tpopnras SnAovpévns Oeias mpovoias pvarnpov, but no doubt he 4o 
refers to the Apostle as well. 

®° S. Max. Myst. 11, 23, 24: he only speaks of ra 6eta dopara as following the 
lections, without describing the arrangement in detail; but he probably alludes 
to the two hymns, the mpoxeivevoy and the Alleluia. For fepowadrns see in Trul. 
33, Waatns 4. In Trul. 75 forbids disorderly and overloud singing, and the 45 
singing of anything unsuitable to the place. 

" S. Max. Myst. 13, 14: cp. 23, 24: he always speaks of the Gospel separately 
and does not include it in the avayvwopara. 

* In Trul. 19 Set robs tev éxxrAnoi@v mpocoTaras év macas pev Huepas efarpérws 
5é rais Kupiakais mavra Tov KARpov Kal Tov Aadv eExdidacKev Tos THs evoeBelas 50 
Adyous &x THs Oelas ypapis avadeyouevous TA THs GAnOelas vonyaTa TE Kal Kpivara Kal 
ph) mapexBaivovtas Tovs bn TeOévras Gpous t THY Ex TOV Deopdpwy natépwy napddoaw 


538 Appendix P 


GAA Kal ei ypadixds Tis dvaniwnbein Adyos pi) GAAws TodTov Epynvedtwoav f ws dy 
of Tis éxxAnotas pworipes Kat Kdackara 5d tev oikeiwy ovyypappaTev TapébevTo, 
® S. Max. Myst. 14: cp. 15, 23, 24. The dismissals by this time were rather 
theoretical and ideal than a matter of practice: Schol. in E. H. iii. 3 § 7, p. 309 
ioréov 5& Sti } axpiBea arn viv Ths Trav ToLovTa SiacToATs Te Kal SiacTracews ov 
yiverat. 
0S. Max. Myst. 13, 15, 23, 24. 
1 The prayers of the faithful are apparently not alluded to in these writers. | 
12S. Max. Myst. 16: cp. 23, 24: Schol. in E. H, iii. 2, p. 305 Tovro xara Ti 
10 €v ‘Pwun kparovoay ouvnbaav’ éxel yap éEnra pdvor Sidkovar TH Ovor.acTypiw AEeTovp- 
ovat obs éxxpirous ova: Kade, Tods 5e GAAous GAAnv Twa ExTEAEv AELTOUpyiav" Kal 
onpeiwoa ... Ste ov Tots duaxdvors Tov aprov ci mpeaBUTEpa mporiWéacr’ TovTO SE 
mavTaxod yiverar ddiyov dvtTav Siakdvev, év “Pwyn Se olva wavTore eixdtws 5d 7d 
Hoévous Entra Tovs Exxpitous TO Ovoracrnpiw Aerroupyeiv : 1b. 3 § 7, Pp. 310 onpelwoa 
15 Ort ob pdvov 6 Gytos pros Kexadrvppévos mpoeTibeTo GAAA Kal Td Oetov moTHpLoy SmEp 
viv ov yivera. There seems to be no evidence as to whether the oblation was 
as yet prepared before the liturgy or only immediately before the great 
entrance: but the use of mpor:@éva: above perhaps rather suggests the latter. 
The mention of the oblations of the laity in in Trul. 69 ph ekéorw tii Trav GnavTov 
20 év Aaixois TeAvdYTL evdov iepod elarvéevan Ovo.acTnpiov, wndapas emt TovTO THs BacidiKys 
eipyouévns éfovotas Kal avOevtias fvixa dv Bovdnbein mpoodgar Sapa TH wAdoayTt 
Kata Twa adpxa.ortarny mapdboow suggests that they were not a matter of course, 
and there is no indication as to whether they were presented before or in the 
course of the liturgy. (For the wapadoots cp. p. 532. 26.) Can. 99 forbids the 
25 offering in the sanctuary of joints of meat for the use of the clergy, 28 of grapes, 
and 57 of milk and honey. The loaves and the chalices of the oblation were 
odd in number, S. Max. Quaest. 41 (i. 316) dvioa mporidnow 4 éxxdnaia Tovs 
dprovs kai 7a morypia. For the mixed chalice see 7 Trul. 32 et Tis obv émioKxomos 
i) mpecBurepos py kata THY Tapadobcioay ind TaY dmooTéAwy Tdfiv Tore Kal Ldwp 
30 olvy pryris otrw Thy dxpavTov mpoodye Bvolav KabapeicOw ds aTEA@s TO pvoThptov 
etayyéArAwy Kal xavifwy Ta mapadedopeva. The use of the fans (ripa frmidia below 
n. 29) made it unnecessary to veil the chalice. 
18 Relatio motionis inter Maximum et principes 5 in Opp. S. Max. i. p. xxxiv: 
Schol in E. H. iii. 2, p. 306 Gide ob mpGta 7a Siatvyxa map’ Hpiv emt 5 Tod waTpds 
35 ToUTou pera Tov donacpoy Ta dintvxa wonep Kal év dvarodp. This apparently 
means that the byzantine diptychs at this date occurred before the kiss of 
peace (@5¢ ov mpHta=ovyx Wide mpHra): and eis Tiv dyiay dvapopay émi THs ayias 
Tpawé(ns may mean ‘at the bringing up on to the table,’ i.e.at the offertory: 
cp. the use of dvapépew in can. Ancyr. 2, above p. 525. 27. Schol. in E, H. iii. 3 
40 § 8, p. 310 onpeiwoa bri Ta Sintvxa TeV drobavévTaw ent adTov (Sc. Arovuciov) 
povov dveywwaoKeto : disput. cum Theodos. 17 in Opp. S. Max. i. p. lv dvapepopévav 
Tov dvabeyaTiobevTwy emi THs ayias dvaopas. 
14S. Max. Myst. 17: cp. 13, 23, 24. 
15 Jb, 18: cp. 13, 23, 24. 
45 °° Ib. 19, 24: cp. 13, 23. 
17 Relatio motionis in Opp. S. Max. i. p. xxxiii pera tov Gyacpoy Tov dprov 
tot abrov Aéywv Ta Gya Tos dyioss. 
18 S. Max. Myst. 24 (p. 519): cp. 13, 20, 23, 24 (p. 522). 
19 Id. Schol. in E. H. iii. 2, p. 306 Tov novgicpor Kat riv tywow Tis pds ebAoyias 
50 Tov Oeiov dprov pyotv bv ior 6 iepeds A€yuv Ta Eya ToIs dyiows : cp. n. 17 above, 
2 Id. Myst. 21, 24 (p. 522); cp. 13, 24 (p. 519). 
41 See n. 24 below. 
22S. Max. Myst. at ws réXos wavrwy % ToD pvaoTnpiov peTadoots yivera : 24 (p.519) 
bid THs ayias peradnpews Tov axpavTev Kal (womom@v proTnpiwy : cp. Pp. 522: im 
55 Trull. 23, toi THs dxpavrov petadiddvra Kovevias: 26 7d Kupiov o@pa diavepéero. 
In 23 bishops presbyters and deacons are forbidden to exact a fee or payment 
of any sort for communicating a person, 


on 











The Development of the Byzantine Prothesis 539 


3 In Trul.to1, which also forbids the use of vessels in which to receive the 
sacrament : Tods yap é« xpuoiov 7 dAAns UAns dv7i xexpds Tiva Boxeta KaTacKevdCoyras 
mpos 72)v TOU Oeiov Swpov bnodox7}v Kal &’ abrav THs axpayrov Kowwvias dgrovpévous 
ovdapds mpooreueda ds mporipavTas Tihs ToD Ocod eixdvos Thy divyxov BAny Kal bTox<l- 
prov’ i S€ Tis GAG THs dxpdvTou Kowavias perad.dods Tois TovadTa Soxeia mpoopépovat 
kai abros dpopi(éoOw kai 6 Tada émpepdpevos. C.58 forbids the laity to communi- 
cate themselves if a bishop, presbyter or deacon is present. 

* Chronicon paschale an. 624, p. 390 (Migne P. G. xcii. 1001) tovrw T®@ ETEL 
pnvi dprepocig, kata ‘Papaiovs paiw, THs 1B’ ivdueridvos ém Sepyiov matpidtpxov 
Kavoravtivoumoé\ews énevorOn YddrdAccOa pera Td petadaBeiv KTA: see Pp. 342 
above. 


APPENDIX Q 


THE DEVELOPMENT OF THE BYZANTINE 
PROTHESIS 


The following series extends from the ninth to the sixteenth century. The* 


forms are arranged according to the degree of their complexity, and not in the 
chronological order of their sources: the date of a ms. is not always that of 
the use which it represents, and besides this the stage of development at any 
given date was probably not the same everywhere. It remains uncertain at 
what date the preliminary prothesis first took shape : the Barberini Euchologion 


(p. 309) is the first known evidence for its existence, and that is silent as to the 
ritual, 


Cod. Isidori Pyromali in Goar Cod. vetust. in Cochlaeus Speculum 
EvxoAdyov Venet. 1730, p. 153. antiquae devotionis Mogunt. 1549, p. £17. 


Primum patriarchae cum sequentis 
ordinis clero ecclesiasticis vestimentis 
induto offeruntur in sacrario ab obla- 
tionariis mundatae et compositae oblatae 
@ populis susceptae quas ponit in patents 


Evxy fv trovet 6 watpidpxys éni rH et adolens super eas incensum dicit hanc 
tpoéce. Tod dyiou dptou orationem 
‘O Gcds 6 beds Hydy 6 Tov odpdrioy Domine deus noster qui caelestem 
aptov KTA (p. 360). panem etc. 


These two texts, of unknown but certainly very early date, are of the same 
type, and so far as can be judged from Goar’s abstract are practically identical : 
the expanded rubric in the Latin above is the most considerable divergence. In 
omitting all allusion to the use of the Aéyx7 this form is simpler than II and III 
below; while in the censing of the oblation it goes beyond them. 


5 


Io 


15 


20 


25 


30 


35 


540 


The passage common to Theodore and Sophronius in III is found also in the 


Appendix Q 





Theoria of S. Germanus (Migne P. G. xcviii. 397 p), from which it is probably 
derived, and in which perhaps it represents the whole substance of his original 
5 account of the prothesis, while the existing text is interpolated and cer- 


tainly represents a later use. 


The form implied in this passage taken alone 


is otherwise evidenced for the early ninth century by S. Theodore the Studite 

in de Praesanctif. (Migne P. G. xcix. 1690 C) 4) TeAcia mpooxopdy ev TH apxh yiverat 

(above p. 310) and adv. Iconomach, i (tb. 489 B) Tiv leparixjv Adyxnv: and the 
10 Barberini codex gives the prayer (above p. 310). 


III 


Theodorus Andidensis Comment. 
liturgica in Mai Nova patrum biblioth. 
vi (2), Pp. 555 8q-, 580. 
15 


20 


25 


9... 70 Kuptakdy oGpa os Ek TLVOS 
kothias Kal aiudrwy Kal capKos Tov 
mapOenkod owpatos tov Sov aprou 
‘ a > , ‘ a - 
30 pnp rns evAoyias Kai THs mpoogopas 
mapa Tov Staxdvou os 7 peyadn exkAn- 
, 7 , , ‘ 
aia mapéhaBe Starepverar ordnp@ tevi 

a ‘ , , ‘ = 
Orep kai Adyxnv héyovow ei kal pyTe 
Tavtns €ativ 6 Kaipos kal otras idto- 

, a“ 
35 vmootdtws €k pegou TavTns adtepovrat’ 
6 pevrot Sidxovos 6 rovto dievepyav 

e , ‘ > “~ ‘ ‘ rd 
érowndoas ovv ait@ kal rd péddov 
> tod ‘ 2 > ~ 
arorencicOat Searorikoy aiva év TO 
Tpoonkorte Tod muiOovs Katp@ dia rhs 


4° Tov (worood TIveiparos émipoirnoews 


[S. Sophron.] Comment. liturgicus 

in Migne P. G. Ixxxvii (3), c. 3988 D. 
t 

21. Td oxevopuddkioy év @ yiverat 
1) MpooKomdn. 

8. Kvpeos npaov “Inoots Xpirrds 
ka@’ éxdotny katabvdpevos nmept tis 
Tov kédcpou twins Kal garnplas as ev 
Kpaviov tém@ oravpaeis ott@s kai 
€v tn ayia mpobéoe: mapa rod tepéws, 
pera Adyxns b€..... 7d be oppayite- 
cba tiv mpordopay 6 péyas Baothevos 
maped@key . . . mpooKopifovtes Tov 
aptov Kat amotidévres atrov év To 
Sicko as év vepédy Aéyopev ‘Qs mpd- 

tae, A 
Baroy éri chayny fxOn .. . 

10. Td Kawwiy oOpa ws EK TLVOS 
Kothias kal aipdr@y Kai capxds Tov 
mapOevtkod capatos, Tov Sov dprou 

, 
pnp, 

\ a , x ‘ ogi: 4 
mapa tod Staxdvou f) Kal Tov tepéws 
, U \ , 
Siarépverae oidnp@ tivi dy Adyxnv 

Aéyovow 

‘ A ” a“ > , 
kat ovras ldiovmocratiKas eK péoou 

, 2 a c la , 
tavtns adtepodyrar ... 6 pevtor Oud- 
kovos 7) 6 iepeds érousdoas ov aire 
kai rd péAXov atroreheiaOar SeorroreKoy 
aiva év T@ mpognkovte maOous Kaipo 
dua THs Tov womood Lvevparos ém- 
hornoews adhinor raira ev TH mpoberer 








The Development of the Byzantine Prothesis 541 


a lal , 4 } fae! > id % a ¢ , 
ainot radra ev TH mpobéce THy TavTNS THY EvxXNV EMLAEyovTOS TOU iepEews. 
edxny emdéyorros Tod iepéws - 

- “ . A 

10... «i d€ Kai iepeis rotro (sc. rd 

+ Q a , > a 2 
d€ororikiy cpa) tépvovorw add’ év 

A , > , VA > - 5 
™ peyadn éxkAnola ovtas éredeiro 
mddat kal rapa tay diaxdyay 4 mpoo- 

\ , ” ‘ 
opa diereuvero.. 36... elpnrar yap 
€v TH Gpxn THs mpobécews ws Erouud~ 
(erat pera tod Oeiov amparos kal 7d 
e _ 

Seonorixdy aiya mapa rod draxdvov 40 
é€mepBddXovros Sydovdte Kal pépos 
puxpoy vdaros. 


These writings are of unknown date: Sophronius seems the later of the two. 


On the common passage see II above. Neither mentions the censing of the 
oblation. 15 


IV 


Circ. A.D. 1050 
Humbertus cardinal. contra Graecorum calumnias 
in Maxima biblioth. vet. patrum Lugdun. 1677, xviii. p. 3976. 


Et puto quia bene faciunt ibi (sc. Hierosolymis) quod non nisi integras et 20 
sanctas ponunt ipsas oblationes in sanctas patinas nec quomodo graeci habent 
lanceam ferream qua scindunt in modum crucis ipsam oblationem i.e. proscomite, 
porro in praefatis sanctis ecclesiis cum ipsa sancta patina sanctam anaforam 
i.e. oblationem exaltant: etenim verae et aptae sunt ipsae oblationes tenuesque 
ex simila, lanceam vero ferream nesciunt nisi quae latus domini nostri 25 
Iesu Christi aperuit.... itaque et in magnis et in parvis ecclesiis hunc morem 
traditum sibi a sanctis apostolis habent omnes christiani ipsius provinciae: 
graeci autem cohabitatores eis alii sic alii qualiter a suis acceperunt. 


The distinction made in the last clause is perhaps between those who use 
the liturgy of S. James and those who follow the Byzantine rite. It is not 30 
clear who are referred to as distinguished from the Greeks. The simple 
form of the prothesis is still retained as an alternative in the celebration of 
S. James at Zante: see Archbp. Latas ‘H 6e/a Aetroupyia Tov ayiov .. .’laxwBov 
Zante 1886, p. 8: while no ms. of S. James mentions the prothesis except 


Paris Suppl. graec. 476, and that only gives an edx} ris mpodécews (Swainson 35 
Greek lit. p. 215). 


V 
LITURGY OF S. PETER 
MS. Paris Graec. 322. 
Evx7 cis 1d mpockopioa tév dptov 


‘Qs mpdBarov emt opayiv ........ tis Supyfjoerat (Acts viii. 32 sq.) rod 
Tlarpos kai rod Yiod Kai rod dyiov 


40 


542 Appendix OQ 





kal ¢is 7d Evdoar 1d aipa Kal rd USwp Eyer 
Els 6€ rév otpatiaray. . .. . . . kai Ddap (Jo. xix. 34) 1d mnydoay Thy Tod 
Kéopov owTnpiay 
eira trove? edxyv tis mpobécews * 
5  Kupte 6 Oeds jpav 6 mpobeis éavriy tmép ris rod Kéopov KA (p. 309). 
Ebxy Tod Ouptdparos 
“O Gcds 6 dytos 6 év dyiows dvaravépevos Pos oikGv ampéotroy aris déomoTa 
bas , , CL lm ‘ ‘ € , o. og: ‘ 
oixeia hiiavOperia mapide pay tas woddds apaprias Kal os mpooedé~@ Td 
Oupiaya Zaxapiov ovtw kai ex Trav xeipov pav Tov dyaproay mpdadekat To — 
, a | od \ > , \ , MR MS TAN 
10 Bvpiapa rovro eis dopiy evwdias Kal roingoy Edeos pc” jar’ Sre Hylaorat Kr. 
Kai Oupidv xadvare ta Spa Aێywv 
"Exdduwpev ovpavors 7) dpern cov Kupte kai tis aivéoeds oou mAnpns } yA 
Kai émdye Aéyov 
‘O Kipws €Bacirevoer, dpyiécO@aar aol 6 Kabnpevos 
15 kal Oupid tov Aadv. 


Paris Graec, 322 is of the sixteenth century, but its text is substantially that 
of the Paris ed. of 1595 and of Vat. Graec. 1970 (cod. Rossanensis in Swainson 
Greek lit. p. 91) of the twelfth century. The other mss. (Grottaferrat. I B vii, 
Paris Suppl. graec. 476) have only a prayer of incense and a prayer of prothesis, 

20 the forms being different in the two mss. and none of them agreeing with those 
of the text above except the prayer of prothesis of the former. The liturgy of 
S. Peter, a compilation from Byzantine and Roman, probably originated in South 
Italy: the above form therefore represents an Italian use. 


VI 
25 LITURGY OF S. CHRYSOSTOM 
Bodl. MS. Auct. E 5. 13, ff. 6 sq. 


Evx7 fv moet & tepeds péAXwv mpockopioar 
Kupte 6 beds npav é€ardoreddy por Siva e€ dous dyiov cov kai évicyvady 
pe eis THY Otakoviay gov TavTHy Tov mapagTHvai pe akatakpitas TO HoBepo ppixto@ 
3° gov Byatt kal mpocevéyKat oot Thy avaipakroy bvaiay® drt ody TO Kparos KTH. 
Kai pera rHv edxiv AaBadv tiv mpoodhopdy mepicdtrre abtiv oTpoyyvAcedas 
pndév 76 ovvodov Aéywv kal orpépas Tiv pepida Over Tavryny oravpod TUT evSoOL 
kai émiri@yor to Sioxw 


kal AaBadv olvov odpayilov ema TH ToTHpiy, dcatTws Kal UVSwp. 
35 Kat xadvrre tov Sickov, etra td qroriptov, Kal émuridnot Tiv dylav vedéAny 
én’ ard. 
Kai Aéyet 6 Staxovos puotikds ’Eni rév mpobéaewy tod Kupiou SenOaper* Kupue 
éenooy Kal 6 tepevs etxerar tiv edxtv TavTHY 


‘O Geds 6 Beds ipadv 6 Toy ov'pdvioy aproy Thy Tpopiy KTA (P. 360). 





The Development of the Byzantine Prothesis 543 


Kai Aéyer & Sidxovos Tod Kupiov denOdpev wat 6 bwobtdkovos Kupre ehénooy 
kai 6 tepevs Ouprdv td SHpa A€yer 
Ovpiapa mpoopéepoper oor Kupte 6 beds hav edvadias xrd (P- 359) 
kai pxovrat év ri dylia tpamély Kal Supra adriy kal td Gyia Oupy Kai ddov 
+év vadv Kal tov Aadv mpotopevopévou Tod Staxdvou peta Aaprrddos. 5 


. . . . * e . e . 


F. 14 v. after the Great Entrance (p. 318. 40) 


Kat 6 tepevs 6 Quotdeas virrrer A€ywv 
/ > > , A Se oy 2 . ‘ , A , , , 
Nivopua: ev dO@ois ras xeipds pov Kai kvkhoow Td Ovoracrnpidy aov Kupte. 


This ms. of the end of the twelfth century belonged to the monastery of 10 
S. Salvator in Messina (f. 2), and therefore presumably represents a use of Sicily 
and South Italy. This form is also contained in Grottaferrat. I @ ii, f. 1 (twelfth 
century). 


LITURGY OF S. MARK 15 
MS. Cairo Patriarch. 
Etxy tis mpodécews 
‘Os mpiBarov émi opaynyy...... +. 1 Cw) avrod (Acts vill. 32 sq.), 
Evxy Tod Ouprdpartos 

Ovpiapa mpoodépopey Katevamioy tis dyias Sdéns gov’ dvadnPOntrw 41 20 
SedpucOa eis TO bmepoupdvidy gov Ovoracrnpioy eis dopnv evw@dias, eis apeow 
dpaptiay iuav Kal ihaopov travros Tov aod cov" xapite Kal oiKTippois Kal TH 

, ”~ ‘ \ a ca ‘ a ¢ r ? - \ + UP \ 
piravOporia trot Ilarpis cai rov Yiod Kat rod ayiov Ilvevpatos viv kat dei Kal 
eis Tovs ai@vas Tay aiavev. apny. 

*Emt 1H mpobeoe: tavtn Tay tipioy Smpwv rod Kupiov denbadpev 25 
, , ¢ \ Co. as ? ~ oS , ey ~ > , 

Aéorrota Kupie 6 Geos nuov Inoot Xpiocre 6 avvavapxos vids Tov axpavrou 
Tlarpos kat Tlvevparos dyiov 6 péyas apxtepevs 6 mpoabels Eavrdy ayyiy ayopov 
¢ ‘ a a , a , A A , , > ‘ 
tmep THs Tod Kédopou Cwns, SedpeOa Kai mapaxadovpev oe PirdvOpwre ayale 
enichavoy Kupie 7o mpéowmndy cov emt Tov Gproy TovToy kal él 7d ToTNpLoy TovTO 
eis peTaroinow Tov adypdyrov gov oaparos kal Tov Tipiov aipatos éy ols oé 30 
trodexera tparela travayia, iepatixy tyv@dia, ayyedcK Xopootacia, eis pera: 

a \ , 2 \ \ \ , 2 , \ Se) Sy, 
Anyi Woxav kai c@pdtev’ Kai cot thy Oday avaréuropey aiv TH avdpxw 

n _ n , A > 
gov TaTpt Kat t@ Tavayiw Kal ayabe@ Kal (wore cov mrevpate viv Kal det Kal 
eis TOUS ai@vas TOY ai@vey. apny. 
*O Stdkovos 35 
EvdAdynoov Séomora (p. 362, 23). 

The Cairo ms. is modern, but the text is substantially identical with that of 
the rotulus Vaticanus in Swainson Greek lit. p. 2, which is dated a.p. 1207 
(7b, p. xx). The text of these mss. is considerably byzantinized and the 
prothesis is modelled on a Byzantine pattern, though its material is in part 40 


Egyptian (see the prayer of prothesis, above p. 124: cp. p. 148: and for the 
prayer of incense see pp. 118, 123: cp. 36). 


544 Appendix Q 


VIII 
LITURGY OF S. CHRYSOSTOM 


MS. Bodl. Cromw. 11, ff. 22 sq. 

Evy tis tmpockopiS4js 
5 Tolav oravpovs Tpeis érrdvw Tis dvadopas Aé€yer 
Qverat 5 dpvds rod Ocod 6 vids rod Tarpis 6 alpwy thy dpapriay rod Kéopov 
el? oTws Tepikdmre adTiyv oravpoedas A€yov 
‘Qs mpdBarov emt opayiy .. 1.26620 + 1 Lay adrod (Acts viii. 32 sq.), ; 
Eixy rod Ouptdparos 
10 Ovpiapud vor mpoohépoper Xpiore 6 Oeds Huay els dopyy edwdias kr (P. 359- 34). ° 

Evxy tis mpolécews 
"Em ry mpobécer trav tipiay Smpor tod Kupiov denbadpev 
‘O Geds 6 Oeds judy 6 Tov o'pdnoy Aproy Thy Tpopyy Tov mavTds Kdcpou KTA 
(P. 360). 


15 This ms, is dated r225 A.D. 


IX 
LITURGY OF S. CHRYSOSTOM 


Liturgia S. Chrysostomi a Leone Tusco translata ap. Liturgiae sive missae 
ss. patrum Antw, 1560, p. 49. 


20 Dhiaconus igitur accipiens panem si cum sacerdote missam celebraturus sit seu 
etiam sacerdos sine diacono facit in eo cum lanceola crucem dicens 
In nomine dei et salvatoris nostri Iesu Christi qui immolatus est pro mundi 
vita et salute 
et incidens lanceola signaculum panis in quatuor partes in figuram crucis 
25 dicit haec 
Sicut ovis. ......... enarrabit? (Acts viii. 32 sq.) 
et sic tollit particulam illam videlicet signaculum cum sua medulla et dict 
Quoniam tollitur de terra vita eius 
Gloria Patri et Filio et Spiritui sancto: sicut erat in principio et nunc et 
30 semper 
et tunc in inferior’ signaculi parte insignat crucem cum lanceola et dicit 
Immolatur agnus Dei qui tollit mundi peccata 
et ponit eiusmodi partem in disco, 
Deinde facit commixtionem in calicem mittens vinum et aquam et dicit 
35 Unus militum........ testimonium eius (Jo. xix. 34 sq.) 
et in dicendo quidem exivit sanguis infundit vinum et in dicendo aqua infundit 
aquam. 








Lhe Development of the Byzantine Prothesis 545 


Ubi haec fecerit diaconus accipiens thuribulum et incensum dicit sacerdott 
* Benedic domine incensum istud 
et dicit sacerdos 
Incensum tibi offerimus Christe Deus in odorem suavitatis spiritalis: mitte 
nobis gratiam Spiritus sancti nunc et semper. Amen 5 
diacono autem tenente thuribulum sacerdos explicat super thuribulum sancta 
corporalia sacro calict superponenda quae dum fumi odore imbuuntur dicit 
Dominus regnavit, decorem indutus est: indutus est Dominus fortitudinem 
et praecinxit se 
Parata sedes tua nunc et semper et in saecula 19 
deinde operit calicem et insuper dicit 
Operuit caelos virtus eius et laudis eius plena est terra nunc et semper et 
in saecula. 
Deinde dicit diaconus in propositione preciosorum donorum 
Dominum deprecemur 15 
et dicit sacerdos orationem hanc 
Deus deus noster qui caelestem panem alimentum totius mundi &c. (p. 360) 
The translation was made in the latter part of the twelfth century, but the 


names commemorated in the great intercession fix the date of the original at 
the beginning of the century. See p. Ixxxv. 30, 20 


x 


LITURGY OF S. CHRYSOSTOM 
MS. Paris Graec, 323 ff. 5 sq. 
Mera 7d dudiacOijvar tov tepéa Kai Tov Stdkovov amépyerar & Sidkwv els THY 
mpc 4 pr wapdvros Tod Siakdvou & tepeds Kai moved Ti}v TpoTkopidijyv oVTwWS 25 
AaBav tiv aylav dvadhopdv odpayite airiy perd ris ASyxys tpitov Aéywv 
Eis TO dvoua rou kupiov Kal beod Kai c@ripos jpay "Incod Xpicrod tod rvubévros 
Umep THS TOU Kdcpou Cais Kal c@rnpias 
elra mepixémre é avrijs pépos retpapepds Kal Spadicas ék Tav Wuxav 
Tpordépa év TH Sioxm A€éywv 30 
‘Qs mpdBarov . . fxOn 6 Kvptos kal dsdurvds .... . } Car adrod 
Ada Marpi kat Yi kai ayia vetvpare kai viv kai dei cat els rods aldvas 
Tov aidyer. dapuny ' 
etra AaBav tiv dylav dvadhopdy émive oO Sloxov xapdoce atti perd vis 
Adyxys oravpoedas Aێyov 35 
Overae 6 duis... 1... « THY Gpapriay Tod Kécpov 
mpos tovrows Tels Tov oivov Kal Td YSwp év 7H dyl@ Tworyplo éeyer 
Eis réy orpatiwrav .... 2.2.2 9 paptupia airod. 
Ei®’ ottws émridnor tov dorepicxov éndvw t&v dylwv dptay éyov 
T@ Ady@ Kupiov of ovpavol earepewOnaar. 40 
Nn 


546 Appendix Q 


Eira tidyow 6 Stdkov Ouplapa év 7 OvpratG A€yov 
"Emi rot Ovpudparos tis mpobécews rod Kupiov denbapev 
& tepeds rHv edx hv 
Ovpiapd oor mpoopéepopey Xpiorée 6 Oeds Huav eis dopy ev@dias Krd (P- 960) 4 
5 kal wAnpwbetons tis edxijs 6 Sidkov Cupid. 
Etra madw & Sidnwv Aێyer 
°Em 17 mpobéca t&v tisiay Sopa rot Kupiov denbapev 
& tepeds tiv edxtv Tatrny 
*“O Geds 6 Oeds jpadv 6 Tov oipdmoy Aprov thy Tpodpyy Tov mavros KTA (Pp. 360). 
10 Kat rod Staxédvov Kparodvros Tov Oupiardv 6 tepeds GmAot ta kadvppata 
Oupidv aird cal TO pev mpaT@ oxeTraler tov Sickov A€ywv 
"Eokéracas jas év TH okémn TOY TTEp’yoV GoU 
TO St Evépw 1d év TH (?) troTnpl@ Aéyov 
‘O Kupuos €Bacihevoev . . . « carevOnoerat (Pp. 360)* erorpos 6 Opdvos wou viv 
15 kal aet Kat eis Tovs ai@vas Tay allover 
to St tpitm oxemdfer duddtepa SyAady Tov Sickov Kai Td woThpiov Aéyov 
’"Exddvev ovpavols 4 aperi avtod Kal ris aivéoews adrod mAnpns 7} yh vov 
kal del. 
Kal O@upidcavros ta Gyia tod Staxévou dmépxovrar év TH tpaTely. 
20 Paris Graec. 323 is of the fifteenth century, but the prothesis seems to 
represent an earlier use, only a little advanced beyond IX. The text is 


accompanied by a latin translation: it is evidently only a calligraphic exercise, 
not a service book intended for use. 


XI 


25 Nicotas Capasiras Liturgiae expositio 7-11 
Migne P.G. cl. 381 sqq. 

7. Kat mpa@rov dprov AaBdpevos ad’ ob Set rév iepdv amoxdrrew aprov Eis 
dvdpynouv pyot rod kvpiov kat Oeod kal catipos nudv Inoov Xprorod 
kata Tiy exeivou mapayyeNiay... 8. émel roivuy roy Tpdroy Tovroy dei moveio Oat 

30 ToD Kupiov thy dvdpynow, dia roiro eimay 6 lepers Els avapynow.w Tov 
kuplov éndye ta dndodtvra tov oravpdy Kal roy Odvatov toy yap aproy 
dmoként@y tiv mept ToU oarnpiov mdbous émidéyet Tov Takatay mpodnreiavy — 
‘Qs mpdBaroy eri chayny FxOn Kai ra éffs, kal prpate Kal mpoordypate — 
kata TO Suvaroy avtos Sinyovpevos* iy yap Tod aprov Tomijy Kata xpelay TOL@Y 

35 wa e&en 7d OSpov Thy adriy Kat mapdderypa moveirar TOD mpoKetpévov . . . Kal 
érel modddKis myyvus Td aOnpioy ira amoKdmret Toy aprov eis rooadra Starpet 
tov mpodytikoy Adyor, ExacToy TOU Adyou pépos eappdlwy ExdoT@ péper TOMAS — 
.. . kal ra é€fs THs mpodyreias mpoabels Kal rov aprov Oels ev rd bep@ mivaxe 
éxeiva rrovet Kal Neyer OV Sv aii) 7) Ovoia kal 6 rod Kupiov Odvaros katayyédXerat® 

40 Overar hyo 6 dytos rod Geod 6 aipav rv dpapriay rod Kéopov 
ravta déyet kal rove? Tob Oavdrou ra Syodvra Tov rpdrov" aravpor yap év TH ApT@ 





The Development of the Byzantine Prothesis 547 


, Q o , a ¢ , , qd \ a nr cy ‘ 
xapdrret kal ovr@ pyvie mas Hn Ovoia yéyovey Ort Ota TOU oOTavpod. pera SE 
Touro kal ws emt Ta SeEta pépy Kevret TOY Aproy THY TANyHy THS mAEUpas exeivyys ~ 

a an an a ~ , * 
Sinyoupevos TH Tov aprov wAnyn’ Sia TovTO yap Kal Td TAHTTOY aLdnprov Adyxnv 
cal ”~ o ~ 
Kandel Kal cis oynpa Adyxns adTdo exer WeToinpevoy iva exelyns avayipynokyn THs 
lol , cal a > 
Adyxns* Kal ovTas Epy@ tadra Sinyoupevos Kal tois Adyots THs ioTopias avayt- 5 
, 2 eos; a n ‘ ’ > ae eo. 2 
vooke’ Kai ets ray otpati@tay pynci Adyxpn adrov ry rrevpay Evuser. 
ec , A . 2A > . e , oo \ , a“ ,m»~ , 
dpoiws Kal TO pedoay exeiber aipa Kat Vdap Kal Ady@ Sinyeirat Kal Epyw Seixyvary, 
, 3 o an 
eyxéov pev eis TO iepdy mornpioy oivoy kai vdwp . . . émiAéyev Te Kal TO phya 
a @ Y 
Kal ev0éws €€ndOev aia kai vdop... 10, 6 6€ lepeds thy mpocaywyny 
rn -~ , cal 
rt moueira Kal Tav TpocevexOevtwy ExdoTov pépos adaipovpevos tepdov moreirat 10 
a ae ee ee Ya ee ‘ oF 2 > om , a, > r a 
dHpor ov ra ad’ra Aéywr Kat Trody drep €& apyxns Ou dv 6 Oavaros éonpaivero Tov 

, Li a > 4 ‘ 4 < | ee “ , x \ 
Kupiov Ort drag eipnyeva mept mdons teers cipnoOa vootvra . . . tiva S€ ra 
émudeyopeva; Eis Od€av tis mavayiov Tod Geod pyrpds* eis mpeoBeiav 

- aA a “~ . a cal a 
Toude TOU dylov i) TovdE’ eis Aheoty duaptiay Puy dv ovtay 7 reOvnKdTov. 
7 > ’ a a 
. «+ IL. Tov Aeydpuevoy acrepicxoy enibeis aitd [to pro] Kai idod dyolv 
2 > R 
6dotnp ¢AOay ~otn Emdv@ ov hy Td macdiov® Ere S€ Kai Ta méppwber 
lol NS “a am a 
elpnpéva Tois mpodyrais mept avtov Sew mpérorta iva py Sid THY odpka kai 
~ > a 
TO hawépevoy avOpwror pukpad mept airod kali avdgia rept avrov Oedrnros 
a ’ > ra 
tmokdBoot TS Ady@ Kvpiov of ovpavoi €arepewOnaayv’ ‘O Kupsos 
> ’ > , > , Be a , > A a nd \ 
éBacidevoer, edmpéeTmeray €vedvoaro’ ‘Exddvyev otpavovs  apetn 20 
“ a , a e a A 
avtrod kal tis awuvégews aiTov mANpovpéervn H yn’ Kal TavTa héye 


“ 
[oT 


kal kadinres Ta SHpa rov Gprov Sndovdtt Kal Td worHnpioy mémots Tipiors Kal 
Oujug mavtaxdbev . . . 6 iepeds Kexaduppévors emdéye Tois Sdpors Skémagov 
Hpas ev TH OKéTN TOV TMrEpvyw@y Gov kal Ovaid mavraxdber. 

Taira ovtas eimay kai rehéoas Kai evédpevos Ta THs lepoupyias amavta KaTa,25 
okorov amavtnoev ait@ eis Td Ovotacrnpioy Epxerat Kal aras mpd THs lepas 
rpame(ns tis tepoupylas dpxerat. 


Nicolas Cabasilas was archbishop of Thessalonicac. 1350. The use which he 
describes seems to be approximately that of XII and XIII following. 


XII 
LITURGY OF S. CHRYSOSTOM 
Cod. Basilii Falascae in Goar E’xoAdéyov Venet. 1730, p. 85 


30 


Kupte 6 beds jar eEardorterdy pot Svvapy €€ vous dyiov cov Kal évicyvady 
> ‘ , a a , > Pt a 
pe eis thy Stakoviay gov TavTny TOU TapacTHvai pe akatakpirws TH PoBEp@ aov 
U A > 
Bnpart kai mpowevéykat cot THY avaipaxtoy Ovoiay" Sri dv TO KpaTos KTA. 35 


Tes Se ee”: a 
Kai dareAOadv év tH mpoPeoer AapBaver tiv dvahopdv odpayiLev airiy pera 
THs Adyxyns A€yov ; 
Tov kupiov kal Oeod Kal cwtipos tay Incotd Xpwrod tubévros inep ths Too 
Kéopov (wns kal c@rnpias voy Kal-det Kai els Tots aldvas Tay aidvey 40 
NN 2 


548 Appendix Q 


Aoyxevwv 5é adriv oravpoadas Aéyer tiv edx Av TavTHv 
‘Qs mpdBarov xrd 
etta Tov éxtTpynPévta dprov KpaTav érdvw tod SloKxou évSov els tiv cdpka 
oravpoedas xapdtre Aéywv 
: Overat 6 apvds rod Ceod 
eis 58 tiv Sevrépav Aéyer 
IIpeoBeiars Kipie ths texovons oe Seomoivns npaov Ocordxov kai derapbévov 
Mapias é\énoov kal cdoov Tas Wuxas Huay as ayabds Kal diravOpwros 
kai eis tpitnv A€yer 
10 Tay dyiov kal éemovpavioy Suvdyewv, Tod tTipiov mpoprrov mpodpdpuov Kal 
Barricrod "Iadvyvov. Tay dyiov évdd£ov Kai ravevpnpav arocré\@v Kal Tod 
dyiov rod Setvos of Kal Tiy pynpny émtredodpey Kal mavr@y Tov dylov 
émeta AaBdv tov dptov ipot abrév dxpoddaxtuAov Aéywv tiv edx7jVv 
Ths mavayias axypavrov evAoynpevns Searroivns npav Ocordxov kal devrapbévov 
15 Mapias, rav tipioy acwpdtey érovpavioy Suvdpewy, Tod tipiov mpopnrov mpo- 
Spdpov kat Barricrod lwdvvov, ray dyiwv évddéov kai mavevpynpov arocrdd@y, 
Tov €v dylows marpos Npav Kal apytepéws Baotdeiov, Tod ev dyiows marpos juav — 
Xpvcoordpov, Tod év dyiows marpos Huav T'pyyopiov tod Oeoddyov, rod ev ayiors — 
marpos jpav Nikoddov, rod dyiov rodSe of Kal (pp. 331. 29-332. 5) Kupte — 
20 pvnpovever S& Kai tav KryTépwv Kal Tay evTeiiayévov jyiv Kal Kabeffs 
favrwv Kai vexpav. 
Eita odpayifa 76 vapa Kai rd tSwp A€yov 
"Evwots Tvevparos dyiov 
éxxéwv S¢ +d vapa eis tov Kparijpa A€yer 
25 Kal eis raév orpatiwrav Adyxn kT. 
Eira Oupid ta kadtppara Kai Kadvmre Ta Gyia A€yov 
‘O Kupios éBacirtevoer, evrpérecay evedicato 
kai maAw Oupid td dAXO Aéywv 
Kai yap €orepéwoe xrd 
30 kai ei €xer dotepicxov tibyo Kal atrov tmepfev tod Sickov A¢ywv 
T@ Ady@ Kupiov oi ovpavol eorepedOnoay Kai To mvevpati Kail Ta Kabet ts 
tra Ouprdv ro péya eiAtppévov Kal Tiepevos Emipnnes Aéyer 
"Exaduev odpavods ) aperi) avtod Kal tijs aivécews adtod mAnpns f Yh. 
Eita & Stdkovos Aéyer "Emi ry mpobéae: ray dyiwv Smpwv rod Kupiov denbdpev" 
35 & tepeds tiv edx hv 
‘O Geds 6 Beds judy 6 rv otpamoy prov xKrX. 
Eira & Stdkovos Aéyer Tod Kupiov Senbdper* & tepevds Ouprd rv mpddcow Ta — 
Gyva Kal tiv tpdmelav Kikk@ Adyov tiv edyyv tatdTHV 
Ovpiaua oor mpoodéepopey krr. 
40 , . ° e ; . . 








The Development of the Byzantine Prothesis 549 


After the Great Entrance 
Kai vinrwv tas xetpas & Te lepeds kai 5 Sidxovos Aéyet 
Nivroua év aOgdois ras xeipds pov KA. 

This MS. of the fourteenth century, still at Grotta Ferrata (I B iii), was 
shown to Goar by Basilius Falasca archimandrite of Grotta Ferrata, and repre- 5 
sents the Italian and Sicilian use of the fourteenth century. MS. Vatic. 
Ottobon. 344, ff. 139 sqq. (fourteenth century) gives a South Italian or Sicilian 


form approximately of this type, but with considerable and curious variations 
in detail. 


XIII 10 
ORDO OF THE LITURGY OF S. CHRYSOSTOM 
MS. Paris Graec. 2509 f. 226 v. 


Mé\dwv 6 tepeds Actroupyfioat eiverow év TH vag peta To Siaxdvov Kai ordvres 
» ~ « A , lo’ 4 > , 
épmpocbev tav ayiwy Gupav Aéyouow puotikds tiv evxXIVv TaUTHY 

, e \ e. > , a: , 2 Ld , 

Kupte 6 Oeds qyay efardoredov nuiv Suvayuy €€ vious dyiov gov Karotky- 15 
Tnpiov Kat évioxvooy jpas «is THY mpokeperny cov Siaxoviay iva axarakpiras 
mapactapev TS Hpixt@ Bnyare rod xpiorod gov Kai Thy dvaipaxroy iepoupyiav 
éneredécat (sic)* Ore dyos ef Kal ool tiv Sd£av avarréumoper (CP. P. 354). 


eo a SN ra ee ee ee ee 
Kai dmépxovrar apddorepor eis tiv mpd0eow Kai mpookuvycavtes dvd tpels 20 
Aéyouow 
*O Geds iAdaOnre Hpiv. 
Eira ridqo. tiv Adyxnv éravw rijs mpordpopas Kai Aéyer & SidKovos Ei- 
Aéynoor S€orora Kai ds 
EvAoynrés 6 Geds (P. 356. 25) 25 
kai Aéyer & Bidxovos Tov Kupiou denbapev éemovvdrrav tiv Kupie €A€noov 
& Se tepeds AaBadv tiv mpoopopdv oravpot avtiyv peta Tis Adyxys Aێyov 
kat Tatra 
Els dvauvynow ktd (p. 356) 
Kad’ éva odv oravpdv emovvarra & Sidkovos Tod Kupiov denbapev 30 
elra otavpoedSas peta rijs Adyxys 6 iepeds dvarépvwv tHv mpoodopdv Aéye 
‘Qs mpdoBarov emi opayny Krr 
eira Aéyer & Stdxovos 1 tepet “Emapov Seormora ai bs BéddAov éykapciws 
viv Adyxnv alpe peta mpogoxiis tov dprov Aéywv 
"Ort aiperat Krd 35 


550 (Ve) exe ppendie0 


kai tiOno. atrév év TH Sicko 





kal 6 Sidkovos Odcov Séomora Kal ds Tépvwv adrov oravpcerBds Aéyer 


c 


Overat 6 duvds 6 vids Tod Oeod imép rhs Tov Kédopouv (wns Kal owrnpias 6 — 
Oudpevos kai py Satavmpevos, 6 Kevovpevos Kal pndémore mAnpovpevos* mavrore. — 
5 Efra Aé€yer & Stdkovos Nufov déorora Kal 8s vitrwv tov dptov év TH 
Sei peper A€yer 
Kal eis ray otpatiwray wat ra éFjs 
kai evAoyotvros tod tepéws BaddAer & Sidkovos TO vapa Kal Td TSwp. 
Eira AaBav 6 tepeds Erépav mpoadopadv Aéyer 
> \ ‘ U i , 8 , ee 6 4 a 
to —- Eis Tiny Kal pynpny ths tmavaxpavrou Seoroivys nuav Oeordxov Kal decrap- 
oo , y 
Oévov Mapias fis rais ixerias mpdadeEa thv Ovoiay tavrny eis Td bmepoupdnioy 
dvovacrnptov 
kai tiOnor tiv pepiSa év TH dprotep@ péper Tod dylou dprov 
eitra AaBadv Kai éErépav Aé€yer 
15  Avvdper Tod tipiov Kat Cworotod oravpod, mpocraciats tdy Timiwy érovpavioy 
a ‘ , a 
Svvdpewy dowpdtoyv, Tod tipiov évdédEou mpopnrov mpodpduov kai Barrirrod 
‘Iadvvov Kal trav dyiav évddéov Kai mavevpijpev arocré\ov. Tay dyiov kat 
evddEov dyiay dpxiepapya@v Kal oikovpentkOv Sidackddwv Baowreiov .. . 
Xpvcocrépov (Pp. 358) kat mavr@v Tov dyiwy tepapydyv. Téav dyiov Kai évSééor 
im 
4, , ‘ ’ 8 r \ , nw , 
20 peydAwy paptupev Tewpyiov Anunrpiov Seod@pov kai mavrev tov dyiav 
paptipor, Tav dciov ... SaBa (p. 358) kai mdvray ry dciwv. Tay dyiov 
kal évddg@v peyddov lapatixay avapyvpav Koopa kat Aawiavod kal mavrov toy 
ea, > , a cv ‘ ’ 6 , \ wie sf ’ a 
dyioy avapytpev. Tav dyiwy kat dixaiwy Georatrépav. Kal rod dyiov 6 8 ob 
THY pynpny emireAodpev Kal TavT@Y Gov Tov dyiwy dv tais ixeciats mpdadeEat 
thy Ovoiav ravtny eis Td bmEpovpavidy cov OvoracrypLoy 


iS) 
we 


elra AaBadv kal Erépav mpoodopav éyer 
‘Yrép owrnpias Kpdrous vikns kai Stapovis ray edoeBeatdrwy Kal piroxpicrey 
Baoitéwy jpav. “Yrép rod émukdrov jpav. “Yrép rod marpds jay kal maons 
ris €v Xpiore hpaov dderpérntos. Kai imep maons Wuxis xpiorvavav 
30 elra pvynpovever kai obs BotAerar’ teAevratov S¢ Acyet 
MyjoOnte Kipie mavrav tov évreapévor juiv tois avakiows abtév tmepevye- 
Oa, MynoOnrs cai rijs éuns avakudrntos’ avyxepnody por may mAnppeAnpa 
€xovatoy Te Kal akovc.oy. 
Kai evOvs Aéyer 5 Sidovos EvAdynooy Séomota rd Oupiapa Kai bs edAoyv Aéyer 
35 Ovpiapd oor mpooéepopey Xpiore 6 Ocds jpuar eis dopyv edwdias Krrd (P- 359) 
kat & Stdkovos. Tod Kupiov SenOapev Kat 6 tepeds AaBav tov dorepicKov 


trobupidy aitov Aéyer 
Ta Adyp Kupio Kal rd éfjs* kal idod 6 dorip mponyev adrois Ews eAOdy 
€otn ov fv Td madioy 


40 kai tidnow attov év TO dyip Siok 


A Byzantine Diptych 551 


kat AaBdv 7d KéAvppa Kal Oupidcas adrd rlOnow émdvw tod SicKkou A€éyov 
kal Tatra 
*O Kupios éBacidevoer (p. 360. 7) 
kai déyer & Sudxovos Kddvijoy Séorora kal ds AaBadv Kal +6 Erepov Kal 
Oupideas Kahvarwav to &yvov torhptov Ayer 5 
"Exdduev ovpavors (p. 360. 14) 
kai médw & Sidkovos Skeracoy Sécrora- Kat & tepets troPuprdv kal 73 
érepov TiOyor A€yov 
Skéracov pas (Pp. 360. 20), 
Kat ed0ts & Stdkovos "Enl ty mpobécer trav tipiov SHpwv tod Kupiov Io 
SenOdpev. Kupre €Aénoov 
kal 6 tepevs 
*O Gcds 6 beds fpav 6 Tov ovpavoy aprov Thy tpopny KTH. 
Kai 4 dméAvots, 
Kal AcBav & fepeds tov Ouprardv Ouprd ex tpirov ta tepd mpookuvodvTes: Ts 
dpdotepor kal Aéyovres otTws 
Eidoynris 6 Oeds ipav 6 ovras eddoxyoas’ dda oor 


kal SiSworv edPéws TH Stakdvo Tov Quprarov Ouprdv Tov vaov. . 


t 


Paris Graec. 2509, ff. 226 v-230v, of about 1430 (see App. R), is a supplement 
to the text of the Liturgy in its ordinary form, consisting mainly of the rubrics 20 
and the cue-words of the formulae. It probably represents the central type of 
prothesis of the fifteenth century. 


XIV 


The editio princeps of the Greek Liturgies (Rome 1526) gives a form which 
differs little from XIII, except in prefixing the lavatory and in more fully 25 
rubricating the manipulation of the first oblate and the placing of the particles. 
This form is also contained in MS. Bodl. Baroc. 42 (A.D. 1551). 


XV 


The EvyxoAdyiov Venice 1600 gives the fully developed form, as above 
Pp. 356 sqq. 3° 


APPENDIX R 


. A BYZANTINE DIPTYCH 


Diakonika of S. Chrysostom, MS. Paris Graec. 2509, f. 232 v. 


The date of the diptych is fixed by the names as between 1427-1439. 
John VII Palaiologos reigned 1425-48, and married Maria Komnena in 1427: 35 
Irene or Helene, daughter of Constantine Dragases prince of Macedonia, and 


552 Appendix R 


widow of Manuel Palaiologos (died 1425), took the veil under the name of 
Hypomone before 1450, when she died: Eugenia Kantakuzena was widow ~ 
of Stephen Bukovitz despot of Servia 1389-1421 or 1425 (Du Cange Familiae — 
byzantinae Venet. 1729, pp. 200, 198, 260). Joseph II was patriarch of Constan- 
5 tinople 1416-39; Philotheos of Alexandria and the successor of Mark III of 
Antioch were both represented at the Council of Florence 1439: Theophilos II 
of Jerusalem was living in 1419 (Lequien Oriens christianus i. 306, ii. 500, 
768, iii. 513). 
‘O S1dKovos 


10 Kat &v éxaoros xara Sidvoay éxet kal mavtwy Kal macav 
"Iwai rod dyiwrdrov Kal olkovpemkod marpidpxov, PiAobov ’Ade~avdpias, 
Mdpkovu ’Avtioxias, Geoidov ‘TeporoAvpor 
Kai vmép tov mpockopifovros ta dy:a S&pa Kupio rq beg nyav- 8 Seivos rod 
evtiparartou lepéws, Tav cupmapdvrey lepéwv, rod Tipiov mpeaBurepiou, Tis 

15 €v Xptor@ Staxovias kai mavros iepatixot tdyparos 


¢ \ , , ’ ‘ a a > , \ , A 
Yrép owrnpias Kpdrovs vikns kat diapovns trav evoeBeatdrar Kal piroxpicrey — 


, ca bed > , x ’ , c «a € 
Bacthéwy nay, ths evoeBeordarns Kai diroypiorov Seoroivns nuay “Yro- 
povns povaxis, THs evoeBeardrns Kal piroxpicrou Seoroivns jay Evyevias 
” cal > , ‘ , , ca > , ‘ 
povaxns, Tav evoeBectatwy Kal ditoxpicray Baciéwy judy “lwdvvov Kai 
20 Mapias 
t ‘ , eet ‘ , a , , ‘ a , a “~ 
Yrép eipnyns kai Katacrdoews TOU GUpmavTos Kécpov kal Toy dyiay TOU Ceod 
ekkKAnoL@v 
‘Yrép amodutpacews trav adekPay jay tav aixparorar, evodacews Kal évt- 
oxvUcews TOU hiloxpictov orparod, gwrnpias TOU mepteaTa@ros Aaod maya 
25 kai gaoov. 





INDEX OF BIBLICAL QUOTATIONS 


AND 


CROSS-REFERENCES 


In the numbering of the Psalms, in the Greek texts the LXX is followed with 
Dr. Swete’s numbering of the verses: elsewhere the Prayer Book version is followed 
simply. The biblical references are given for each passage generally in its original 
position only, with cross-references in thick figures to the derived passages. In 
the derived passages references are given to the original, but not necessarily 
to parallel derived passages. Cross-references between pp. 309-344 and PP. 353- 
411 are omitted as unnecessary: and in pp. 400-411 the marks of quotation are 
not repeated in the text. 


3. 5 
8 
4.15 
19 
20 
21 
23 
5.15 
16 
20 


22 


2 Cor xiii 14 

2 Tim iv 22 

Psi 2 

Tit iii 5 

1 Tim vi 19 

Eph iv 26 

2 Cor vii rl ; vi16 

Jo xvii 3 

Rom xv 6 

Ez xi19g; xviii 31; 
Ps 112 

1 Chr xxix 9; 
XXVili 9 

1 Timit 

Mt xii 29 

Lk x 19 

Job xl 24, Pr. 
Manass. (4.C. 
ii. 22) 

Lk x 18 

4 Esd viii 23 
(Vulg.) 





9. 


23 
24 
26 
27 
28 
29 


Ps viii 3 

Ps ciii 32 

Nah i 4, 3 

Jo vi 19 

Joi 18 

Mk ix 25; Ps 
cxxxvii 8 

Rom vi 3 

Is i 16 

Rom xvi 20 

2 Tim ii 26 

Col ii 14 

Phil iv 3 

2 Cor vii 1 

Ps cii 14; Prov 
ax 9 

Ecclus viii 5 

Lk xv 7 

Ps1l 14 

Ps xvi 5 

Gen xxi 33; 2 
Mac i 24 





10. 


11. 


12. 


Ez xviii 23 

1 Tim ii 4 

Lk xv 30, 13 

2 Chr vi 36; Ps 
Cxxix 3 

Ps lxxi 8 

Mt xxviii 20; vii 
25 

1 Thvi7 

2 Tim ii 15 

2 Thiii2; Jobi1 

Mk x 30 

2 Cor iv 18 

Jo iii 12 

Mt iv 23 

Eph iv 13 

Joxiiir; Mtvi13 

Ps vig; Mt vii 23; 
xiii 41 

2 Tim iv 18 

3 Mac ii 2; Is 
lvii 15 


13. 


14. 


15. 


16. 


17. 


15 Maliis5 
19 Ephv 27 
20 2 Tim iii 17 
23 1Petiig 
24 Jox29 
26 Jo xvii 17 
28 Mt iv 23 
30 Psxc5 
8 Phil iv 7; Rom 
XV 33 
Io 2 Tim iv 22 
12 1 Cor xvi 20 
30 Mk xi 25 
31 Philii12 
Ir 2 Cor xiii 14 
15 2 Tim iv 22 
21 Judith viii 25 
23,8: 18 ii3 
26 Eph iii 15 
28 2 Maci 24 
30 1 Cor viii 6 
1 Wisdi14; 2 Mac 
vii 28 
2 Ps liv 20 
4 Coliis5 
5 Isix6 
” Col i 173.1 Cor 
viii6; Gen xxi 
33; Hebi 2 
10 2 Cor xi 3I 
15 Isxl 22 
16 Ps ciii 2; Job 
. xxvi 7 
18 Jerx 13 
20 Ps cxxxv 8, 9; 
Gen i 16 
29 Ps ciii 25 
32 Wisd vii 20 
2 Ps lxiv 8 


3 Job xxxviii 8 
14sqq Wisd vii 17-19 


16 Job xxviii 25 
20 Gen i 26 
29 Gen ii 8 
1 Gen ii 15 
7 Jobxxxi1g; Wisd 
dei 35> og 98 
16 Wisd x 3 





18. 


19. 


20. 


L[udex 


Gen v 24 
Heb xi 6 
2 Pet ii5; 3 Mac 
ii 4 
Gen vi 10; Wisd 
x4 
1 Pet iii 20 
Wisd x 6 
Ps cvi 34 
Rom iv 13 
Job ii 3 
Gal iv 28 
Ac vii 14 
Wisd xix-22 
Num xii 7; Is 
viii 20 
Wisd x 18; Ps 
CXXXV 13 
Dt viii 15; Wisd 
xi 4; Ps Ixxvii 
24 
Wisd xvi 2; 
ix 19 
Ps Ixxvii 14 
Ps Ixxiii 15 
Neh ix 6; 1 Pet iii 
22; Coli16 
Is vi 2, 3 
Dan vii Io 
Is vi 3 
Rom i 25 
Is lviirs ; 3 Child 
28 
Gal iv 4 
Mtiii17; Colirs 
Rom i 3 
Rom xi 1; Apoc 


Neh 


Ps cxliv 16; Jo 
xvii 6 

Jo xvii 4 

Ac ii 23 

Mt xvi 21 

Mt xxvii 2 

1 Cor xv 3 

Mk xvi 19 








21. 


22. 


23. 


24. 


15 sqq. 


18 sq. 


20-26 1 Cor xi 25,26; 


30 


















1 Cor xi 23; 
Mt xxvi 26; 
xiv I9 . 
1 Cor xi 243. 
Mt xxvi 26 @)- 
(cp. Lev ii 6; 
Ts lviii 7) 3 


Lk xxiv 30;— 
Mt xxvi 28 
Mt xxiv 30; 1 Pet 
iv 5; Romii 6 


4 Psl21; Judithxy - 
To 4 
6 1 Petvi; Gal vi 
17 . 
15 Ac xx 28 
16 Ps lxxi 8; 1 Pet 
i19 4 
18 Mt xxviii 20 
19 2 Timii 15 
24-26 31 Timii2 
27 1 Timitr a 
4 Phil i 11; 1 Pet 
ii 9 q 
12 Ps xvii 3 7 
14 Mt v 443 x 22; © 
Lk vi 27 q 
15 I Cory i2 
26 Ps cxxxv 25 
29 Psev 47. 
30 Ephv§ 4 
9 Romxv 33; = 7 
iv 7. : 
11 2 Timiv 22 
14 Pscxl 5 (B) 
18 Ephva2 
23 1 Timii2. 
6 Jer xxxix 19 
” 2Cor xi 31; Ac 
iv 30 j 
8 2 Tim i 10; Ps 
xxiv 16 | 
9 Ps Ixxviii 9 
11 2Corviil a 
13. Ps xvii3 
22 





1 Cor viii 6; Phil 
di tr ; 


24 Rom ix 5 
25 Lkii 14 
27. Mt xxi 9; Ps 
cxvii 26 
25.22 1 Cor xi 34 
26. 2 Jerxivg 
8 Islx 17 
It Ez xxxiv 16 
15 Ps cv 47 
28 1 Tim vi 16 
27. 1 Num xxiv 3 
8 Pscxx 8 
14 Lk ii 29 
29. 6 Lkiv24;Joiv44 
38 Dt xxvii 9; v 31, 
27 
30. 5. Ps Ixvii 34 
6 Gen ii 8 
15 Mk xi 25 
17 Lk xxii 48 
25 Num vi 24-6 
29 Ps xxvii 9 
30 Ac xx 28; 1 Pet 
ig 
31 1 Petiig 
38 Heb xii 28 
31. 5 Lk xviii 13; xv 
18, 19 
12 Ps exviii 12 
13. Ps cxlii 10 
19 Ps xviii 2 
22 Jude 25 
32. 3 Jeri6; Hebix14 
4 Isvi6,7 
7 2Corxi2 
8 Heb xiii15; Lk 
-xvii 10 
9 Ephv2 
32. 16-18 =312.15 
16 1 Timii7 
19 Pscv47; Acxx28 
20 i Petiig 
38 1 Cor xi 24 
33. 4 Num vi 24 


33. 11-21 a=365. 33 
116 Jer xxxix 19 


12 


17 


Heb x19. 


Heb xii 21 





25 2 Chr xvii It 
26> Heb ix 26 


34. 66 Ex xxxiv 6 
8 3R viii 28, 39 
11 Mtvir3 
25 1 Timiiig 
35.18 Is lvii 15 


25 Isvi3; Psxli2 
36. 5-10 =123. 33 
156 2 Cor iv 6 


° 36. 15-28 6=371. 24 


37. 4-6 Ps xxxiii 5; Ixxvii 
49; Cxviii 143 


17 Ps xxvii 9 
20 Pscii4 
21 Ps exlviii 14 


38. 5-8=871. 35 
39. I Jasi 22 
39.17 — 40.9=381.11 


40.26 Tit ii13; iii 7 

27. 2 Thii13 
41.11 Psxxiii 7; Sus 42 

18 2 Tim iv 18 
41.25—42.64=309.8a 

25a Zech ii 13 
42.15 Ephig3 
43.12-15 =83. 23 

12 Jobv8 

13. 1 Petiitr 

14 Ephiv3; Col iii 

14 
24 Hebxiii20;2Cor 
i 3 

44. 2 1 Corxvi 20 
44, 7-11=84. 11 

Io Ephi3 

Ir Ps cxii 5,6 

13. 3 Child 28-30 

296 Ephi 3 
45. 36 Lkii14 

§ Ped a? 

7 Ps lxx 8 


13 @ Esth iv 14 
15 5 Ps xxxiii 4 


18 Lki35 

27. Hebix7 
31 Mt xxv 30 
33 2 Cor viil 





Biblical Quotations and Cross-References 


555 


37. Lkiv 14 
46. 2a Lk vi 18 
46 Ps113 
6 Psl3 
10a Heb xi 38 
106 Jude 24 
13 Jo viii 34 
14 I Cor ix 27 
15 Heb iv 16 
16 1 Timvi1t7; Mt 
xii 32 
17 Apoc xvi 7 
19 Pslx2 
20 1 Cor xii 6 
46.27—47.14) = 84.24: 
204. 31 
27 Ephii4 
28 Gal iv 4; 1 Jo 
iv 9 
30 «Ez xxxiv 15, 16 
35 Dan ix 6; Lk 
xviii 9 
38 Is xliii 21 
47. 2 1 Cor xi 34 


47,.16—48.244=319.6: 
401.14 
20a Ps lxiv 12 
3341 Petii5 


48. 16 Rom xii tr 
4 Ps xcviii 6 
6 Lkitlo 
12 Rom xv 16 
15 Hebix7 
22 Heb iv 16 
26 Apoc xi 17 
27 Hebx Ig, 20 
32 Ps xxv 8 
33 Hebvitg; Num 
iv 19 
36 Heb xii 21 
38 Hebix 7 
43 1 Thv 23 
49. 4 Heb xiii 15 
49. 23-25 = Dion. Ar. 
E. #1 iii. 3 § 2 
25 2 Cor viil 
32. 2 Cor xiii 14 
33 Acii 38 


556 


50. 2 


2 Tim iv 22 


4-6 Lam iii 41 


8 
10 


Judith viii 25 
2Thi3 


50. 12—55.3 =85.28— 
483. 33 


2 Thi3; Pslxiv 2 

Neh xii 24; 2 Mc 
x 38 

Coli 15, 16 

Ps xxxv 10 

Job v8 

5. wall og; Fa 
cxlvili 4, 3; 
Xxxii 6 


19 Ps cxlv 6; Heb 
xii 22, 23 
ai 3 Cor xiv 33; 
Apoc vi 9 
22 1 Pet iii 22; Col 
i 16 
24 Isvi 2, 3 
29 2 Peti17 
32 Isvi3 
51. 2 Mt xxig 
6 1 Timii7 
8 1 Cor viii 6 
9 1Coriitlo 
11 Ps xlvi 3 
12 Geni 26; ii7 
15 Nehix17 
17 Mt xxi 37; 1 Jo 
iv 9; Gal iv 4 
21 Bar iii 37 
24 1 Cor xi 23 
25 Ephv2; Jovi 51 
27 Lk xxii 19 
28 Mt xiv 19 
29sq. 1 Cor xi 24; 
Mk xiv 22; Mt 
xxvi 26 
52. 2sq. Mt xxvi 26; 
Lk xxii 19; 
1 Cor xi 24, 25 
7 1 Cor xi 25 
8 Mt xiv 19; xxvi 


27, 28 





53. 2 


54.17 


56. 5 


57. 11 


Index 


Lk xxii 20 

1 Cor xi 25, 26 

1 Cor xi 26 

Mt xxiv 30; 1 Pet 
iv 5 

Rom ii 6 ; Joel ii 
17 

Ps cii 10 

Bar ii 27 

Col ii 14 

1 Cor ii 9 

Am v I5 

Ps lxxviii 9 

Ps13 

Ps ciii 30 

Joi 33 

Mt vii 25 

Mt xvi 18 

Mt xiii 41 ; vii 23 

Mt xxviii 20 

Acii 38; Gal iii 5 

2 Tim ii 15 

Ps xxv 6 

1 Tim iii 13 

Ps xxxiv 2 

Ps lxvii 31 

1 Tim ii 2 

Lk vi 18 

Neh v 19 

Ps lxiv 6 

Ps Ixiv 12 

Ps cxliv 15, 16 

Lk i 70 

Heb xii 23 

Lk i 28 

Lk i 42 

Heb iv 16 


57, 13 — 58, 5=95. 32 


13 


14 
16 


17 
18 
19 
23 


Num xvi 22; xxvii 
16 

Mt xxiii 35 

Ps cxivg; Mt xx 
2r 

Lk xvi 23 

Is xxxv 10 

Ps iv 7 

Ps cv 47 





58. 19—59.9, 28-314 = 
99, 28 

196 2 Cori3 

2 Jer xxxix 19 

23 Jobv8 

24 Rom ix § 

25 Ps xcviii I 

28 Dan vii Lo 

30 Neh ix 6 
59.28 Heb iv 16 

29 3 Childi5 

30 1 Timii7 
Ps lxxxiii 2 

11 Ephvill 

12 Jasii7 
60, 30 —61.5 = 100.32 
61. 2 1 Thv 23 

14 Philivg; 2 Jo3 
61. 22-29 = 137. 31 

22 Islvii15; Acxx © 


32 
24 1 Pet i 16 ; 
62. 4 1Corviii6; Phil © 
ii 11 
6 Gali5 
216 Mt xxviii 19 
26 Joi 29 
27 Jovi5i 
31 Joir4 


33 I Petiv 11 
68. 2 Ps xxii I 

5 Ps xxxiii 2 

9 Peer 
19 Is vi6,7 
27 Ps xxxiii 9 
334 Lk xv 18, 19 
35 @ Ps xxxiii 9 


64.12 Lkii14 
15 Ps lvi6 
27a Ps lxx 8 


28 Ps exxv 2 
346 Ps cxii 2 { 
64.38—65.146 =351.15 
65.25—66.126=104.27 © 
66. 5 Psiv7 ; 
67. 2-8 =105. 17 
67. 2 Danix 4 Thd. 
3 Dt vii 19 





Biblical Quotations and Cross-References 


4 Ps xxviii 11 
6 Joxvii3;1Jov 
20; 1 Thig 
10 Ps lxiv 2 
17 Col iii 15 
19 2 R iii 21 
21 Micivs 
25a 2 Cor iii 18 
b Ps lxxxiii 8 
68. 16 Prov iii 6 
68. 11-22 =143. 11 
69.20 Ps cxviii 27 
70. 3 Zech iii 3 
1r Psxlv3 
14 Ps xviii 39, 40 
18 Rom vi 13 
tg Acix 15 
23,28 Ps xviii 34-36 
32 Ps cxxxii 9 
40 Psxxxvig; Joig 
71. g Is liii 7, 8; Ac 
viii 32 
ir Exxv1y7, 18 
16 Jo xix 34, 35 
17 Jo xxi 24 
35 Ps xxxi 3 
72. 20-24=270, 46 
20 Hebx 22 


23 Rom xii1; 1 Pet 
ii 5,2; 2 Thii 
13 
26 Ez xxxiii 11 
73. 8 1 Petitg 
to. Rom xiilI 
74.16 Hab iii 3 
32 Isliii 2 
38 Num xvi 48 
75.30 Ps xxxiii I 
34 Ps cxvii I 
77.11 Psecxlv1t 
23 Isvi3 
78.27 1 Cor iii Io 
79. 5 Psli4: xcvi 8; 
lxxxiv 2; v 7; 
C3 
34 Ps cxviii 26 
80. 26 Heb iii 1 


28 Hebi3 





81. 4 1 Petir2 
82. 33- Rom xii I 
83, 23-27 = 43, 12 
25 1 Cor xvi 20 
84. 11-14 =44.7 
13. Is xxxiii 5; Lki 
48 
84. 24—85. 3=46.27) 
85.13 2 Cor xiii 14 
85, 28—90. 10= 50, 12 
—55.3 
86. 4 Jer viii 2 
87. 1 Jovi51 
2-6 Lkxxii1g; Mt 
xxvi 26; 1 Cor 
xl 24 


11-16 1 Cor xi 25; 
Mk xiv 23, 24; 
Mt xxvi 27, 28; 
Lk xxii 20 
20 1 Cor xi 25, 26 
34 Ac xvii 31 
90.13 Ps xxviii Io 


19 Ps xxv 6; lir 
21 Ps cxxx 3, 4 
Rom v 20 

31 Pslxv 11, 12 

32 Ps cxlv 15, 16 
92.12 Ps xxxv 2 

17 1 Timii2 

23 Ps xxxi 3 


93.17 Heb xii 23 
24 2 Thiir3 
94.30 1 Timvit12 
31 Acix 15 
35 Romxivio;1Jo 
ii 28 
95.17, 32 Num xvi 22; 
xxvii 16 
95, 32—96. 23 = 57.13 
—58. 5 


96. 2 Ps cxliii 2 
97. 2-5 =337. 28-32 
2 2Jo3; Titii 13 


15 Apoci7 
16 Jo xix 34 
18 1 Joii2 
22 2 Thii13 





557 


27 Coli 20 
32 1 Corxv4 
98, 84sqq.cp.239,31sqq. 
26 Is xl 12 
99.12 Joi29 
99. 28—100. 3=58. 
19—59, 94, 28-31 
100.12 Apoc xvi 7 
13 1Corx13 
100. 32-35 = 60. 30 
103. 38 Tit ii 13 
104. 4-6a=298. 26-29 
104. 27-36 =65. 25 4 
34 Colit2 
105. 17-22 = 67. 2 
17 Dan ix 4; 
exliv 5 
106.29 Jo vi 56, 47, 54 
107. 6 Ps exvi 11-13 
22 Galiii27;Joiii5 
108.17 Joxiv2; Mt viii 
II 
109. g Heb xii 23 
37 Ps cxlv 15 
113, 14—114. 11=147, 
20: 202. 20 
14 2 Cor i 3; 2 Pet 
ii 20; Tit ii 13 
18 4Rvi6; Dtx8; 
Ps xxiii 3 
Ps cxxxix 9; Xxx 
20; Mt vi 13 
Io I Petiv it 
23 Gen xv 2; Apoc 
xv 3; 2 Cori 
3; 2 Petii 20; 
Tit ii 13 
25 Wisd viii 7 
26 2 Esd viii 31; Ps 
XXxiv 2 
28 Jerxxxvi7;1Tim 
ii 2 
32 1 Petiv ii 
115.6-18 = 121.14:129. 
33: 160.26: 171. 
24: 224. 20 
6 see I14. 23 
Ir 2.Timii 15 


Ps 


114. 6 


Rom xvi 20 
1 Pet iv 11 
Lk ix 2 
Mk xvi 15; Mt 
ix 35 
2 Mtx1 
3 Gen ii 7; Jo xx 
22, 23 
2 Cor vii I 
Ac xiii 10; 1 Tim 
i 5 
14 Ephva2 
18 1 Petivil 
116. 26 —117. 3=365. 


Heb iv 15 
Mt ix 35 
Mt x1 
Ps xiii 3 
Eph i 18 
Jas i 22 
Mk iv 20; Mt vii 
18 
2This5 
Ps lxxviii 8 (3 
Mac ii 20) 
Is vi 3; Ps xli3 
Jude 24; 3 Child 
30 
118. 26-29 cp. 359. 34 
119. 5 Rom ix 5 
119.17—120.54=126. 
26: 127. 10, 19, 
23, 27: 128. 8: cp. 
157,11: 221, 6 
186 Ps cii 4 
30 ©6Gen viii 22 
120. 46 Wisd viii 7 
8 Ps xciii 13 
11 Jonah iv 11, 2 
15 Is xxxvii 35 
24 Acxvil7 
28 1 Petivit 
121.1—122. 7=160. 3: 
223.17 
5 see 114. 23 
7 Col iii 15 
18 2 Tim ii 15 


118. 9 
26 


Index 


29 Num x 35 
32 Num x 36 
122. 5 1 Petivii 
122. 18-26a=377. 9: 
379, 2 
194 3 Maciig 
206 3 Mac ii 2, 7; 
1 Chr xxix 10 
314 Is lvii 15; Ps 
xlvi 3 
35 6 Ac xxiii I 
364 2 Cor vii I 


123. 6 Gen xxxii 20 
' 15 Rom xvi 16 
17 Gen xv 2; Apoc 
XV 3 
22 Acii 38; xxiii 1; 
1 Timi5 
23 Rom xvi 16 
24 1 Petiil 
25 1 Peti1tg;1Cor 
xii 13 
26 Eph iv 3; Col iii 
14; Ephiv4,13 
33 Malirr 
123. 33—124. 4=36. 7 
124. 1 Ephva2 
2 Ps lxiv 2; 1 Tim 
. izpr 
124. 22 =148.8: 204.10 
23 Hebiv 14 
24 Jovi51; Ps Ixx 
21; cii 4 
25 1Peti1g; Jovis1 


26 Ps xxx 17 
125. 9-17 =50. 2-10 





27 — 169.13 

21 2 Thi 3; Ps lxiv 

22 23 XxxilI 

Jeri6 

23 Neh xii 24; Ps 
Ixxviii 13 

25 <Apoc xiv 7 

26 Ps exlv 6; Neh 
ix 6 

27. Apoc xiv 7; Ps 
cxlv 6 


-| 127. 





125.29 —126.2cp.51, — 
13-19 
Gen ii 15 q 
Wisd xix 22;Neh — 
ix 17 : 
Wisd ix 1; Joig 
Rom xii 1 % 
7-10 Malitt a 
14 Ps lxxi 8 
16 Col iii 15 
19 Pscxx 8 
21-3 Heb vii 2; Is © 
xxvi 12-14 
Ps cii 4 
Psxxxviii rt; Mt — 
x I 
Lk xiii 11 
Lk vi 18 
Ps exlii 10; cxlv — 
7,8 
3 Judith ix 11 
9 Psev4 
Ps ciii 30 
Ps xiv 11 
Ps ciii 30 
Ps lxiv 11 
Gen viii 22 
Ps lxiv 11 
Ps lxiv 12 
Ps Ixxi 4; cxlv 9g — 
Ps v 12; Ixxiv I 
3 Ps cxliv 15 
4 Ps cxxxv 25 
5 Acxiii52;xiv17; 
Jer xv 16; 2 
Cor ix 8 

8 1 Tim vi 15 

Wisd viii 7 

2 Esd viii 31 

Ps xxxiv 2 

‘Ac ii 30 

Is xl 2; Jer xviii — 

20 4 
1 Tim ii 1; Jer 

XXxXxvi 7 
Lk i 7o 
Heb xii 23 
Ac xvi 17 


29 
30 


126. 2 


26 
27 


128. 2 





Biblical Quotations and Cross-References 


30 «6Lki 28 
129. 7 Ps cxxvii § 
129. 11sqq.cp.1'70. 5sqq. 
12 Mt xx 21 
13 1 Coriig 
16 2This5 
18 Colit2 
129. 20-32 =170. 37 
25 Gen iv 4; Mt 
xxiii 35 
28 Lkito 
29 Ac x 3, 4; Mk 
xii 42 
1 Cor ix 25; Joiii 
12; 2Coriv18 
129.33 sqq.cp.171.24sqq. 
130. 6 2 Tim ii 15 
16 Isxlvi 8 
18 Ps cv 46 
20 Ps cii 4 
21 Psl3;Jerxviii23 
130. 27 —133. 31=174. 
23 — 178.16 
28 Romxvi20;2Th 
ii 9 
Ps lxxx 15 
Rom xvi 20 
Num x 35 
3 Ps xxxix 15 
5 Genxlix26;Num 
x 36 
131. 10-12 = Clem. R. 
1 Cor 59 § 4 
Ez xxxiv 16 
Eccelus xiii 21 
Ac xvi 17 
15 Ps xxxviii 9 
Ps lviii 17 
Eph i 21 
Dan vii 10 
Heb xii 23 
Hab iii 2; Apoc 
iv 6 
26 Is vi 2, 3 
131. 28-—-132.1=50. 26 
132. 2 3 Child 30 
12 2 Timito; Tit 
ii 13; 2 Petii2o 


31 





15 1 Cor xi 
— Ecclusl15 
Gali 4; ii 20 
1 Petiv 1 
Mt xxvi 26 
Mt xiv 19 
Lk xxii 19 
Jo vi 11 
1 Cor xi 25, 26; 
Mt xxvi 27, 28 
3 Mtxiv 19 
Lk xxii 20 
1 Cor xi 26; Gen 
xv 2; Apoc xv 
3; Ps lxvii 15 


233 


16 
17 


133. 2 


28 1 Cor i 7; Ac 
xvii 31; 1 Pet 
iv 5 
29 Rom ii6 
30 Joel ii 17; 1 Chr 
xxix 14 
133. 31—134, 32=179. 
5—180. 12 
32 Ps cxliii 73; cili 
30; 3 Rviii 39 
33. Jo xv 26 
1384. 1 Jo xiv 26 
3 «1 Corxiii 
4 Psl2o 
6 Joxv 26 
17 Mt xxvi 28 
18 Ecclus 1 15 
25 2 Timitio 
27. Mali11;Isxxv1; 
Mt vi 9; Ps 
Ixxi 14 
135.11 Ac iii 15 
13 Job xvi 18 
14 Is lvii 15; 1 Pet 
i12 
15 Ps Ixx 20; Is lvii 
15 
20 Ephi18 
21 1 Thv23 
135. 31—136. 2=59. 28 
31 Heb iv 16 
32 1 Timis5 
136. 1 1Petir7; Mtvig 





559 


11 Apoc xvi 7; Mt 
vi 13 
13° 1 Corx 13 
15 Lkx19g 
187. 2 Gen xv 2; Apoc 
xv 3; Ps lxxix 2 
14 1 Thv 22 
18 1 Petiv 11 


137. 31—138.6=61. 22 
138.20 Pscli 

139.29 Ps xli2 

140, 16 4=396. 30 


166 Ps lvi 6 
141. 9-2946=342. 16a 
142. 2 1 Petivir 
12 Mt xii 29 
23. Ps Ixiv 2; Apoc 
vii I2; v 13 
27 Ac xvi 36 
29 Mic iv 5 
148. 2 2 Cor xiii 14 
3 Acii 38 


8 Ps exii 2 
143, 11-26 =68. 11 
12 Acii 38 
25 Rom ix § 
144. 4-17 =197. 15 
4 Aci24; Islviirs 
8 Eph viig; Jude 
24; 3 Child 31 
9 Ps liz; Lk xviii 


13 

10 Heb iv 16 

11 Lk xxiv 49 

12 Ephig 

13 Ephv2 
144. 20— 145, 6=316. 

lla 
145. 3 Ac ii 38 
8 Psli7, 8 
12 Ps xxvi 6 


28 a Ps lxxvi Io 
146. 7-26 a=201. 17 
147. 4—148. 5 =202,11 
cp. 113.14 
14 Psivi 
29 2 Thiig 
34 Lk x19 


560 


148. 8-24= 124. 22: 
204. 10-26 
8 Jude 4 
148. 32—149. 35=205. 
7: cp.115. 36sqq. 
149. 4 Is lviii 6 
150. 6—151.36=210.8 
86 Jer xxxii 19 
21 Hebviig 
151.27 Num x 35; Ps 
Ixviii 1 
Num x 36; Dan 
vii Io 
152. 76 Canti3 
9 Maliir 
14 Pscxli2 
158. 2 1Thv28;2Tim 
iv 22 
9 2Jo3 
153. 12-29 = 212.14 
12 Ecclusi 25; Job 
xli 22 
Eph vi 19 
Ac iv 33 
1 Timi 13 
Ac ix 15; Gali 


33 


13 
14 
15 
16 


17 
18 Mt iv 23 
24 Ac ili 15 
25 Gal vi 14 
37 £ Joi 18, 17 
153. 37 — 154. 2=214, 
30 
154. 4-15 =215. 15 
4 Ephvitg9 
5 2Coriv4 
6 Eph iii 7, 8 
14 Ps Ixxx 14, 15 
154.19-34 4 = 216.20-32 
29 Lki75 
155. 5-7 cp. 216. 4 
5 Acxii24; xix 20 
155. 11-22=218. 2 
155. 25—156. 10=219. 
14 
26 Mt xiii 17, 16 
156.19 Ps lxv II, 12 





Lndex 


157. 2—158. 3=220. 


30: cp. 119.174 
2 Ps Ixxxvi 15 
7 Mk iv 20 
12 Ps ciii 4 
2m Ps xxxvi 7 
34 Lki4 
37 Tit iii 5 
158.14 Wisd xi 26 
20 Col iii 5 
158. 34—159. 31=119. 
17a 
160. 5— 161. 30=121. 
1—122.3: 223.12 
19 Heb vii 2 
20 Is xxvi 12, 13 
38 2 Tim ii 15 
39 Micviir4; Lki75 
161. 7 Ephv2 
9 Rom xvi 20 
25 Num x 35; Ps 
Ixviii I 
Ac iii 15; 1 Tim 
i17 
168. 1 Phil ii sro 
163. 11-13 = 227. 25 sq. 
18 Rom xvi 16 
28 Hebxir 
29 Rom xii 1; 1 Pet 
ii5; Hebix7 
Rom xvi16;1Cor 
xvi 20 
164.12 Heb xiii 15 
164. 14-25 =125. 6-17: 
228. 3-14 
164. 27—169. 13=125. 
21—129. 3 
30 Ps ciii 22 
31 Lk ii 37, 38 
167.33 1 Cor xii 7 
168.22 Ps civ 30 
32 Ps lxviii 30 
37. I Timii 2 
169.26 Jasii7; Jer xivg 
29 2 Tim ii 15 
170. 5sqq.: cp. 129. 11 
sqq- 
9 Lk xvi 22, 24 


162. 38 


36 





Io 
12 
15 


Ps xxiii 2 
Is xxxv 10 
Titi2 
16 1Coriig 
23 Job xiv 4, 5(Ixx) | 
34 Heb xii 22 
170. 37—171.15=129. 
20-32 , 
171.11 Ps cxliv 13 
171. 24-35=160. 28: 
cp. 129. 33 sqq. 
172.19, 30 Mt vi 13 
173.10 Eph vi 16 
26 Phil ii 12 
33 Pr. of Manas. 
174. 23—178. 16 =130. 
27—133. 31 
178. g Ac xvii 31 
Io Rom ii6; 2 Cor 
v Io 
Ps li 1; ciii 10 
Jude 24; 3 Child 
31; 1 Chr xxix 
14 
3 Child 19 
Dan xii 2; Wisd 
ix 4 
Ps li x1 
Mt xxv 12 
28 Jerix1 
30 «~Ps Ixxix 14 
179. 4-9 =53. 14-19 
179, 9—180, 12=133, 
32 — 134. 32 
180. 2 Rom xii 9 
Ir Isli8 
180. 19—181. 2 cp. 190. 
37—191. 3: 234. 
15-20 
181.15-23 Ephi 5-7, 3 
Jo xi 37 
Eph i 18 
1 Cor v 8 
3 Child 31 
Is vi 6, 7 
I Cor xi 34 
5 1 Corxi 27 
7 2Corivi17 


13 
15 


24 
25 


26 
27 





Biblical Quotations and Cross-References 


14 Lk xi2; Mt vig 
24-29 cp.136.11-17 
25 1 Corx13 
27 Eph vi 16 
Ir 2 Tim ii 14 
16 Eph vi 24 
183. 22—184. 12=235. 
29 
25 Mt xvi 18, 19 
33 Joi29 
184, 1 Ps Ixxxvi 15 
9 2 Tim iv 18 
184. 31—185.15=238. 
22 
185.12 1 Cor xv 52 
185. 20 — 186. 4=240. 
17 — 241, 21 
346 1 Peti17; Mt vi 
9, 10 
186. 14 Mt vi 13 
Ir Ps cxviii 26 
22 Amviii 10(1 Mac 
i 39) 
1 Cor xi 34 
Eph i 3 
2 Pet ii 21 
Eph i 4 
Ps cxix 18 
Ephi4; Gali 4; 
1 Tim iv 8 
3r I Peti4 
189. 6-16=125. 7-17 
189. 19-23 = 228. 17-21 
1g Apoc xi 17; Mt 
iii 17 
20 Hebi; Acvii 35 
21 Isix 6 
22 Hebi2; Joi3 
189. 23 — 190. 2=231. 
6-12 
190. 1 Joi34 
2 Mti20 
190. 2-8 = 232. 6-12 
8-12 1 Cor xi 23- 
26; Mt xxvi 26, 
27; Lk xxii 19 
190. 14-18 = 233. 5-10 
190. 18-23 = 233. 26-29 


183. 


27 
22 
24 
25 
27 
29 


187. 





21. Eph iii 21 
34 Isli8; Ephiii21 
190, 37 —191.11=234. 
15 — 235. 3 
191. 16-25 = 235. 14-23 
18 2 Chr vi 21 
19 Ps xvii 6, 1 
21 Ps xx6 
23. Lk xvii 5 
198. 8 Lk vii 50 
195. 6 Ps xii 7 
13. Ps vii 10 
17 Mtvir3 
18 Ps cxix 116 
27 Wisd‘ix 1-3 
31 Pslito 
35 Ps cxiii 6, 7 
196. 3 Is lvii 15 
4 Heb ix 19, 21 
¥ @ Petts 
28 Ps xcix I 
30 Ps cxiii 6 
31 Hebx 20 
39 Heb xii 29 
41 Ephi18; 1 Pet 
iii 10 
197. 1 1 Pet ii rr 
197.15—198.11=144. 4 
198.14 Lki 35 
Phil ii 12 
Phil iv 7 
Rom xv 33; 2 Cor 
xiii 14 
Heb ix 4 
Jo vi 33 
199. 2 Mt xvi 16 
200.25 Is vi6 
201. 17-33=146. 7a 
22 Ps cxvii 
202. 7— 203. 13=146. 
35 
204. 10-26=148. 8 
204. 30—205.5 = 46.276 
205. 7 — 206, 17 = 148. 
32 
208.10 Ps ciii 4 
26 Eph ii 20 
31 Phil iv 3 
00 





561 


(33. see p. Ixxvi 10 
209.29 Ps Ixvi 13; xlv 9 
30 6Pscxli 2 
210.8—211,.16 =150.54 
210. 8 Apoci17 
Ir Apoc iv 8 
I2 Jo xx 19, 26 
32 JoxilI 
33 Mt ix.36 
212. 4 Hebix4 
8 Rom xv 16 
212. 14-30=153. 12 
32 I Cor xvi 22 
218.25 Jasii7 
214. 11-22=210. 8 
214. 30-36 =153. 37 
215. 15-31=154. 4 
21 Colitz2 
216.11 Is vi3 
216. 20-32 =154, 194 
217. 34 Isvi3 
218. 2 Isvi3 
23. Lki 28 
27 Lki4e2 
219. 14-33=155. 25 
38 Ephi3 
220. 30—222.4=157.2 
32 Ps Ixxxi I, 2 
14 Lkxvi17 
18 Ex xvilI 
Ps cxi 6 
Mt xxiv 35 
Mk iv 9 
Jo iii 36 
Is vi 3 
Joir 
Joi 
223. 12 —225. 30=160. 
5 
226. 5 Joxvii 5 
8 Joi3 
32 Ac xx 26 
227.11 Wisd ii 23, 24 
17 Lkii14 
23 Rom xv 16 
228. 4-14=164. 15-25 
228. 17-21=189. 19-23 
229, 2 Lkx1;1Corxv6 


222. 


562 


230. g Ps xxviii 10 

20 Mt ii 16; Apoc 

xiv I 

22 4 Mac viii-xii 

231. 6-12=189. 23 — 
190. 2 

12 Dan vii 10 

19 Isvi 2,3 

29 3 Child 31 
232. 6-12=190. 2-8 

g 2Timito 


12 1 Cor xi 23; Jo 
xviii 2 

18-35 Mt xiv 19; 
xxvi 26, 27; 
Mk xiv 22-24; 
Lk xxii 19, 20 

37. 1 Cor xi 26 


233. 5-10=190. 14-18 
233. 26-32 = 190. 18-23 
36 Ps exiii 23 cxviil 


26 
234. 15— 235. 3=190. 
37—191, l1 


235. 14-23 =191. 16-25 
235. 29—236 24 =183. 
22 
237. 1-12=184. 4 
288. -3. Pslit 
238. 22—239. 13=184. 
31 
239.15 Mt viii 8 
17 Psli4 
239. 31sqq. cp. 98. 7/sqq. 
240. 19-274 (see corri- 
genda)=185. 20- 
33 a 
241. 8 Isvi3 
241. 8-21=185. 270 
26 Ps Ixxi 7 
242. 26-36 Ps cxlv I, 2; 
Mt vi 9, 13 
243. 2 Pscxlv 21 
243. 11-17 = 192. 10-16 
244. 2 Num vi 24-26 
5 Ps xxviii Io 
6 Ac xx 28; 1 Peti 
19 . 





247. 
248. 


249. 


250. 


251. 


252. 


258. 


254. 


255. 


256. 


| 258. 


261. 


Index 


Lk vii 50 

Ps xxix 10 
Lk x 19 
Psi2 

Ps xlvi 7 

Ps exliv 15 
Lk ii 14 

Mt vi 9 

Ps xl 2 

Is vi 3 

Ps cvii 3 

Ps xcii 13, 14 
Ps exliii 2 

Ps xxvi 6 

Is vi 3 

Ps cx 4 

Heb iii 1 

Ps iv 4 

Ps cxlvii 3 
Ps xli 13 

Ps cvi 46, xli 13 
Jo xix 34, 35 
Mt xxviii 19 
Lk ii 14 

Is vi 3; Mt vig 
Ps xli 13 

Is vi I 

Ps xxvi 8 

Ps Ixxix 14 
Ps xlv 7 

Ps xi 4 

Jo xi 25 

Ps xxvi 6 
21 Psxli 13 
Ts vi 3 

Ps xlvii 5-8 
Ps xli 13 

Ps evi 46; xli 13, 
Heb i 3 

Jo viii 12 


Jo xii 3; Lk vii 37. 


Ps cxxxili 2 

Ps lxviii 32-35 

Ps xlvii 5 

Ps xviii 10; lxviii 
18 

Lk xxiv 50, 51 

Ac i 9-12 


267. 4 





Lk xxiv 49, 53 
Aci8 
Mt xxviii 19 
Ac xix 5 
2 Cori 3 
Eph ii 4 
7 Ez xxxiii I1 
Ps xcvi 11 
1 Tim vi 16 
1 Tim iv Io 
Lki17 .~ 
4 Titi 14 
Ps xxvii 15 
Apoc v10;1Tet — 
ii 9 
4 2 Pet iii9g 
17 Col iii 14 
32 Ps Ixxix 14 
Ps Ixxix 14 
Ps xl 1 
Ps xxii 26 
Ps xli 13 q 
19 Pscvi 46; xli13 — 
269. 3 Pscxlvi 
22a Ps 1xxxvii 
lxxxiv I 
34 Psxlir3 
270. 3. Ps Ixxix 14 
2'70. 4-12 6='72. 20 
11a Mt xxviii 20 
146 Pslxxxvi5; ciiig | 
164 Ps lig, 1 


266. I 


3° 
268. 3 
13 


1 


32 Colils5 
34 Heb xi 3 
271. 3 Joxv 26 
29 I Timii4 
36 Rom xii tT 
4t Mt iii 17 ; 
272. 5 1 Timiv5; Rom , 
xv 16 4 
273. 25 Hebxiii15 (Hos 
xiv 2) 7 
274. 2 Heb iv 16 
33 2 Thii 13 
281. 33 Ps Ixv 11, 12 
282.16 Jude 2 
236 1 Joiv 17 
283. 4 2 Cor xiii 14 





Liblical Quotations and Cross-References 


12 1 Chr xxix 18 
-24 Romxiir; Hebx 
22 
26 1 Thvis 
284. 1 Dan vii 10; Heb 
xii 22 
3 Psciv4 
7 Isvi3;Apociv8 
14 Mt xxig 
23 Jer xxiii 24 
24 Eph iii 14, 15 
25 Joi3;1Corviii6 
27 Isvi5 
29 Gen xxviii 17; 
XXxii 30 
285.12 1 Cor xi 23-25 
38 Apocxvi7;Pslit 
286. 2 Psciiito ~ 
4 2 Thii 13 
43 Joel ii 25 
45 Ps xxxv I9 
287. 5 Joxvii3; Psxxxiii 
8; Ixxxvi to 
9 Ephi6 
21 Mt xviii 20 
37. Apoc xv 3 
288. 2 Ac xx 28; 1 Pet 
i 19 
3 2 Cor iii 18 
17 Psxlvig 
18 Ps Ixviii 30 
Ig 1 Timii2 
22 Mt xi 25 
27 Ps Ixxix 13 
289. 4 Ps xxvi 6 
290. 2a Lk xxiv 39 
9 6 Jo vi 51, 50 
20a Ps xli 13 
236 2 Cor ix 15 
2938.17 2 Cor xiii 14 
286 3 Child 29, 30 
30 Ps ciii 10 
31a1 Timis 
326 Ps lit 
33°" SébF 39 
294. 5 1 Timii4 
7 1 Cor xv 23 
18 Rom vi 23 





295.21 Col iii 15 
28° Lk xi 2; Mt vi 
9-13 
36 1 Timis 
37 2 Cor iii 18 
38 Lk xi 2 


296. 10,18 Apoc vii 12 
297. 4 Pslxviii35;xlvii2 
5 Ez iii 12 
10 Ps xlvii 5, 8 
Ig Acig 
298. 26-290 = 104.4-6a 
299. 7 Lk xxiv 49 


37 « Timii7 
40 Mt xxv 6 
301. 4 Mtxxv6 
15 Eziiir2 
34 2Corix 15 
303. g Ps xli 13 
It Ps cvi 46; xli 13 
23 Ephi3 
29 Jo vi 53, 56 
304. 1 Jovi54; v 24 
309,8 —310.7¢@= 41.25: 
419.9 
8 Ps lxvi 7; Rom 
iii 25 


9 1Petitg;Jovis51 


12 Galv-iv 4; Ac iii 
26, vii 35; 1 Jo 
iv 14 
310.12 Mk xi to 
18 Pr. of Manas. 
21 3 R viii 28, 29 
23 Gen xxiv 12 
28 Pslxiv 2; 1 Tim 
i17 
311. 4 Ps xxvii 9 
9 Ps xxv8 
12 Ps xxvig 
13. Ps xvi 7 
15 Mt vi13 
24 Mt xviii 20, 19, 5 
28 Ps xix 6 
29 I Cor xii 7 
31 Heb x 26 
312. 15-214 = 32.16 
312. 26 see 310. 28 


002 





563 


28 Ps exviii 12 
313. 4,5 Is lvii 15 
to 6Wisd i 14 


12 Wisd ii 23; Gen 
i 26, 27 
15 2Chrito 
21 Jude 24 
25 Isvi3 
27 Ps viii 3 
314. 3 Lki 74, 75 
6 Lki7o 
12 Is lvii 15 
17 Jeri6; Pslxxxiii 
9; xxvii 9 
18 Rom xv 13 
315. 1 Psl3; Neh xiii2z2 
‘12 Psii4; cxiis 
15 Galiv4;1Joivg 
19 Mtxi 30 
22 Titiiis5; Ps xxxi6 
22 Tit iii 5 
25 Colito; Joxvii3 
316. 11-29a=144, 20: 
197. 30 
316.11 Apoc xi 17; Ps 
Ixxxiii 9 
12 1 Tim iii 16 
16 Hebix 7 
17 2Cor iii 6;Lk iv 


14; Romxv 13 


Ig 2Corivi;1Tim 
ii2 

20 Jude 24; 3 Child 
30; Hebv7 

22 Heb xiii 15 

23 1 Corxii6;2Cor 
iii 6 


Heb ix 7; 1 Tim 


i12;2Corivi 


24 


25 Lk iv 14; Rom 
xv 13 

27 Philiv. 18; Rom 
xv 16 

28 1 Pet ii 5; 2 Cor 
ii2 

29 1 Cori2; Wisd 
xix 22 

317. 1 3 R viii 34 


564 
2 Ps Ixviii 14 
5 Ps lxiv 2; 1 Tim 
i17 
10 Pscii4 
II Jude 24 
12 3K viii 28 
13 2Corviil 
14 3 Child 30 
17 Lk iv 14; Rom 
xv 13 
18 1 Timi12;2Cor 
iv I 
19 Eph vi 19 
2x Colig 
25 1 Esdv4o 
27 2This5 
318. 4 1 Pet ii 11; Tit 
iii 3 
Y Ps xxiii 7 
15 Job v 8; 2 Chr 
xxix II 
19 Zeph iii 15; Joi 
49; Is lvii 15 
21 Ps xxiv 16 
22 Mt xxv 30; Lk 
xvii 10 
23 2 Cor iii6; Lkiv 
14; Rom xv 13 
29 Ps cxilii 7 
30 Wisd ix 4 
319. 6—320. 16a = 47. 
166 
6 Am iv 13 
7 Heb xiii 15 
8 PsxviI 
9 Psix 1; vilo 
Ir 1 Timit2;2Cor 
iv I 
12 Lk iv 14; Rom 
Xv 13 
13. Hebvi;1 Petiis 
15 2Coriii6; Heb 
ix 7 
18 Heb iv 16 
19 Rom xv 16; 1Pet 
ii 5 
20 Neh xiii 22; Heb 


x 29; Pscxliiro 





$20. 


821. 


322. 


323. 


324. 


14 


Index 


Eph v 2 
Gen iv 4 
Gen xxii 13 
IR xi 15 

Ps cxviii 68 
Lk xii 42 
Hos ix 7 

Ps cxviii 12 
2 Cor xiii 14 


18-26 see 125. 9-17 


Jeri6; 2 Thi3 

2 Thi3; Pscii 22 

Ps lxiv 2; cxliv 5 

Jov 44 

Wisd i 14 

3Child15;Pslig 

Rom xii 1 

Heb x 26 

Ps ev 2 

Ps xxv 7 

1 Cori2; Jobv8 

Mt xi 25 

3 Mac ii 2 

3 Child 31 ; Wisd 
ix 10 

Dan vii 10 

2 Cori3 

Heb xii 22 

Tit ii 13; 1 Tim 
it; Is vi 2,3 

Wisd vii 26 

Jo xiv 8 

Heb iv 12; 1 Jo 
Vv 20 

Ps liv 20; 1 Cori 
30, 24; Joxiv6 

Joig 

Jo xiv 17 

Rom viii 15 

Eph i 14 

Rom viii 23 

Ps cxviii 91 


I Pet iii 22; Col} 


i 16 
Dan vii ro 
Is vi 2, 3 
Mt xxi 9 
Ps exliv 5 





325. 


326. 


327. 


Pscxliv 14; 2 Pet — 


i17 

3 Child 4, 7; Jo 
iii 16 

Gen ii 7; Job 
xxxviii 14 

Gen iii 23 

Gen iii 19 

3 Child 10 

Ps cxxxvii 8 


Lk i 78; Hebir — 


2 Chr xxxvi 15 
Esth ix 27 


Gen v 22; Lki © 


yo; Apoc x7 
Ac iii 18 
Is viii 20 


Galiv4;Ephi1o — 


Heb i 2, 3 
Phil ii 6 
Bar iii 37 
Phil ii 7 
Phil iii 21 
Rom viii 29 
Rom vy 12 
Joi 18 

Gal iv 4 
Rom viii 3 
1 Cor xv 22 


Coli10;Joxvii3 — 


Tit ii 14 
I Pet lig 
Eph v 26 
Rom xy 16 


26 

Rom vii 6 
Rom vii 14 
Eph iv 10 
Ac ii 24 

1 Cor xv 4 
Ac ii 24 
Ac iii 15 

1 Cor xv 20 
Col i 18 
Hebi 3 


Mt xxiv 50; Rom — 


ii 6 





Tit ii 14; Mt xvi | 











328. 


329. 


330. 


333. 


12 
19 
-4 
8 

9 
II 


Biblical Quotations and Cross-References 


4 MacxI 

1 Cor xi 23; Eph 
v2 

Jovi51; 1 Corxi 
23; Eph v 2 

Lk xxii 19 

Mt xxvi 26 


1-3. Mk xiv 22 


17, 18 


21 
22 
28 


Mk xxvi 26; 1 Cor 
xi 24, 25 

Mt xxvi 29 

Mt xxvi 27 

Mk xiv 24 

Mt xxvi 28; Lk 
xxii 20; Mk xiv 
24 

1 Cor xi 25, 26 

Rom xii I 

Dan ix 18; Tit 
iii 5, 6 

Ac xix 6 

Jo vi 51 

1 Cor x 17 

2 Cor xiii 14 

Eph iv 4; 2 Cor 

xiii 14 
1 Cor xi 34 

Heb iv 16 

Lk i 70 

Heb xii 23 

Rom xii 1 

Heb xii 23 

Ps iv 7 

2 Tim ii 15 

Ps lxxi 8 

Ac xx 28; 1 Peti 
19 

Mt xxviii 20 

Rom xii 1 

Jo iii 12 

2 Cor iv 18 

1 Cor ix 25 

31 Heb xi 38 

1 Tim ii 1; Jer 
XXXvi 7 

2 Chr xxii 12 

Ps v 13 

Ps cxxxix 8 





II 
13 
15 


334. 


13 
15 
18 
335. 19 
336. 
14 
27 
29 


337. 4 
8 
II 


14 
16 
20 


”, 11 


Ez xxx 25 

Ps lxxxviii 14 

Ps xlvi 4; Ixvii 
31 


Is xl 1; Jer xviii | - 


20 

1 Tim ii 1; Jer 
Xxxvi 7 

Tit iii 1 

Ps cxviii 68 

Neh xiii 22 

Ps exliii 13; Ez 
xxviii 16; Prov 
viii 21; Dtvi11 

1 Thv 14 

Ps cv 47 

Lk vi 18 

Judith ix 11 

2 Tim ii 15 

Ps13 

Ps xxv 6 

Ps cv 4, 5; cxviii 
68 

Ps lxiv 12 

Ps ii I 

Lk iv 14; Rom 
xv 13 

1 Thv5 

Is xxvi 12 

Rom xv 6; Ac 
iv 32 


337. 28-32 =97. 2-5 


28 


31 
338. 8 
II 

14 

18 

19 

22 

24 

26 

27 

28 

339. 7 
13 

20 


Phil ivg; 2 Jo3; 
Tit ii 13 

2 Tim iv 22 

Ps Ixvii 21 

Tobit xii 6 

2 Cor vii 1 

2 Corii2 

2 Cor xiii 14 

1 Cor xi 34 

Eph iii 17 

1 Cor vi 19 

Apoc xvi 7 

1 Cor xi 27, 30 

2 Cor v Io 

1 Cor iig 

Heb iv 16 





21 
340. 13 


17 
18 
20 


24 


341. 7 


10 
17 
18 
25 
29 
342. 6 


565 


1Peti17;Lkxi2 

2 Cori3;1 Tim 
i17 

Wisd i 14 

2 Tim iv 18 

Col i 10 

Mt xxvi 28 ; Rom 
viii 28 

2 Cor xiii 14 

Dan ix 18; 3 R 
viii 39 

Ps Ixxix 3 

Dt ix 26 

1 Cor viii 6 

Phil ii 11 

1 Timit4 

Ps xxvii 9 

Ps Ixx 8 


342.16—343.52=141.9 


16 
21 
24 
27 
28 
12 
14 
16 
21 
24 
25 
30 
344. 6 

22 

24 
345. 3 


343. 


346. 4 


$47. I 


Apoc xi 17 

Prov iii 6 

1 Cor x 16 

Rom xii 9 

Ecclus i 16 

Judg xviii 6 

Mic iv 5 

Ps xxvii 9 

Ps xxv 8 

Ps xxvi 9 

Ps xvi 7 

Ps lxiv 6 

2 Thess i 5 

Rom xiii 10 

Ac vi 3 

Lk xviii 13 

Ps lxvii 36 

Pss cxl, cxli 

Ps cxl 2 

Ps lxvi 7 

1 Tim ii 4 

Jer xiv 9 

Ps cxviii 135 

1 Joiv 18 

1Corvi15;1 Tim 
ii 6 

Ps xlvii 2 

Ps cii 4 

Mt xii 36 


566 
348. 1 Ps lxiv2; 1 Tim! 
i17 
6 Eph ii 4 
8 Ps xxiii 7 
tr Ex xl4; Lkii13 
14 ¥§Thv5 
21a Mt xxiv 29 
23 Ps xxiii 7 
31 Colii 3 
349. 2 1 Timi 12 


3 Hebdvi; ix7 
5 1 Timi17; Job 


7"? 
16 Jovi 56 
18 2Cor vi 16; Col 
iii 16 
19_ 1 Corvitlg 
24 Heb iv 16 
25 1 Petir7;Lkxi2 
350.17 Ps cxii 5,6 
351. 8 1 Cor viii 6 


9 Phil ii 11 
351. 15-25 = 64. 384 
18 Ps xvi 8 
1 Timi 14 
Ps xxvii 9 
8 Judg xviii 6 
Mic iv 5 
2 Tim iv 7 
Ps Ixxiii 13 
Lk i 49 
Jo xv 26 
Ps lxxviii 9 
Mt vi 13 
8 Is Ixiv 9, 8; Ps 
CXXXV 24 
Ps cxliii 7 
Mt vi 13 
Lk xviii 13 
Is lxi 10 
Ex xv 6, 7 
Ps cxviii 73 
Ps exxxii 2 
Ps xvii 33 
Ps xliv 4, 5 
356. 2 Ps cxxxi 9 
7 Ps xxv 6-12 
Lk xviii 13 


355. 





— Lndex 


Gal iii 13 
Lk xxii 19 
Me: vidi 32; 33; 
Is liii 7, 8 
Joi 29; vi 51 
Jo xix 34, 35 
Ps xliv 10 
Mt ii 9 
7 Psxciil, 5 
Hab iii 3 
Ps xvi 8 
Ezra viii 31 
I Jov 20 
Lk ii 14 
Ps117 
Ps cxviii 126 
2 Thiii 5; 2 Tim 
ii 21 
Lk xxiii 42 
Ps117 
Ps cxiii I-3, 5 
31 Pscxl 5 
365.16 Ps cxiv 1-3, 5 
365.33—366.9 =33.11: 


361. 


362. 


364. 6 


116. 26: 421. 14 
866.17 Ps cxl 5 
29 Ps cxvii 1-4 
868.17 Heb x I9 
30 =Ps cxvii 26, 27 
369. 2 Ps cxiii 3 
10 1 Tim vi 16 


22a Gal iii 27 
36 Ps cxviii 68 
25 Ps cxvii 26 
30 3Child 32; Wisd 
ix Io 
31 Ps xeviii 1 
371. 5 Ps cxvii 26, 1 
19@ Ps xxviii 1, 3 
371. 24— 372. 24=36. 
15: 38.5 
24 2 Coriv6 
26 Ephi18 
30 1 Petiirr 
372.17 Ac iv 33 
373. 6a Mk xii 30 
12a@ 2R vii 27; 2 Chr 
xx 6; Ps lxiv 6 


370. 





376. 
377. 
378. 


379. 
380. 


381. 
382. 
392. 
393. 


394, 


395. 


396. 


397. 


398. 


399. 
412. 


413. 


414. 
415. 
416. 
417. 
418. 





13 Psl3 
14 Pscxl5 
14@ Lk xxi 34 
26 Lk xviii 13 
3t Ps ecxxxili 2 
37. Ps1l 20, 21 
14 Lki35 
18 Lki 75 

3a see 37. 4-6 
28 Ps xvii 2, 3 
323 see 370. 30 

7 Lk xviii 13 
Ig Tit ii 11 
17 Mt xvi 16 
18 1 Timi 15 
27 Lk xxiii 42 
26 Isvi7 
41 1 Timir4 
12 Lk xxiii 42 
19 Ps xxvii 9 
23 Lk iii 22 » 
30 6Ps lvi6 
29 Gen xii 3 
30 ©6Ps xxvii 9 

1 Ps xxv 8 

2 Ps xxvig 

3 Psxvi7 

5 Jasir7 
Ps exxviii 8; Job 

XXix 13 

8 Lk ii 29 

84 Ps cxxxii 9 
I1a1 Tim vi 16 

34 Ps civ 2 

4 Bar iii 37 

7 Heb vi 20 
13a Ps xciii 6; civ 1 
16a Eph vi 14 
456 Eph vi 17 
46 Lkx Ig 

6, 384 Is lxi to 

3 Ps xxvi6 
27 Ps xiliii 4 
31 Geni2 

I Romiv 25 
Io Rom viii 26 
14. Ephi18 


419. 9-264=309. 8a 


Biblical Quotations and Cross-References 567 


27-30 =360. 7 
33-39 =359. 34 
420.21 Zech ix 9 
421. 9 Mkxi1o 
421. 14-19=365. 33 
385—422.356 =310. 
16—312. 9 
422. 8a Ps xciii I 
423. 5-134=368. 6 
26 — 424. 184 = 
313. 4a 
424. 21-275 =373. 5d 
236 Ps lit 
425.10 Pslit 
25 Ps lxvi 
31 Ps Ixv 4, 5,1 
426. 3 Ps Ixxxv I 
428.13 1 Timils 
429.10 Pslit 
32 Philiv 7 
34 Joiv 23 
430. 15— 431. 
318. 4 
23a Is vi3 
36 Dan vii 10 
431.16 Ps xix 5 


120 -= 





431. 21— 432. 26a= 


~377.9: 379. 2a 

Is Ixii 10; Ps 
Ixviii 33 

Hab iii 3 

Ps xxiv 7—-I0 

Ps cxviii 26 

Ps xxvi 6 

Rom xvi 16 

Col iii 14 

2 Thi3 

1 Tim vi 16 

Is vi 3 

Mt xxi 9 

Mt xxvi 26 

Mt xxvi 26-28; 
Lk xxii 19, 20 

1 Cor xi 24, 25 

2 Tim ii 15 

Heb vi 9 

Tit ii 13 

Dt xxxii 4 

1 Tim vi 15; Ps 
lxxxiv 8; 1 Tim 
i17 

Eph i 3 


432. 
434. 6 


435.21 
436. 3 


437.1 


440. 29 
443.35 
444.16 


446. 





32 Ps xxxvi 9 
447.13 1 Cor viii 6 
14 Phil ii 11 
448. 7-18) =392. 32 
86 2 Chr vi 30 
449. 19a Col iii 16 
246 Mt xvi 16 
26 Joi 29 
450. § Ps xxxiv 8 
4 Ps cxlviii 1, 2 
176 Jo vi 54, 51 
451.24 Jovi56 
452. 2 Cor iii 18 
453. 1 Ps xxxiv 8 
Mt xxvi 26, 27 
Joi 29 
Rom ix 5 
4.53. 32-36 =396. 3,2,19 
454.276 Ephi4 — 
38 Joxiv 2 
455. 22-32 =397. 29 
34 Ps cxiii 2 
456.23 Jasity7 
457.8,9,15-17 =399.34a 
12 Lk vii 50; 2 Th 
iii 16 


GLOSSARY OF TECHNICAL TERMS 


Rite or liturgy is referred to with a capital; thus ‘ Byz.’=Byzantine rite: 
language is referred to without a capital; thus ‘slav.’= old slavonic. Where 
a rite or liturgy includes but one language, reference is made only to the rite or 
liturgy and the language is to be understood; thus ‘Syr. Jac.,’ ‘ Nest.,’ ‘Abyss,’ 
mean severally the Syrian Jacobite, the Nestorian and the Abyssinian liturgies, each 
in its own language, syriac or ethiopic. Where several languages are included in 
a rite or liturgy, they are given in succession after the name of the rite or liturgy, 
which is not repeated (and it has not seemed necessary to label greek words): thus 
‘ Byz... arab... slav... ’=the greek, arabic and slavonic of the Byzantine rite. 
S. James and S. Mark have been so assimilated to Byz. use that they are generally 
included with Byz., and the Syr. Jac. and the Copt. liturgies are then treated as the 
norms of the Syrian and Egyptian rites respectively, and syriac and coptic are 
assumed to be their leading languages. Except where it is otherwise noted, 
Chaldaean usage and terminology may be assumed to be identical with Nestorian, 
but this has not always been verified and by way of precaution ‘ Nest.’ has been 
used rather than ‘Persian.’ Only illustrative references are given. Cp. Clugnet 
Dictionnaire grec-francais des noms liturgiques en usage dans léglise grecque 
Paris 1895: Maclean Last Syrian daily offices Lond. 1894, pp. 291-301. 


A. Eneuisu &c. 


Abba (from syr.=‘ father’: Egypt., 
greek in copt. lit.; copt., sounded anda ; 
eth.): title of monastic saints(cp. 485.31) 
and of prelates. 

Absolution or Penitence, Prayer 
of (Egypt.): (1) ¢o the Son, before the 
lections, 148, 205, cp. 115: also1g4. 9: 
(2) to the Father, before communion, 
183, 235- 

Agape (dyamn Jude 12): a common 
meal (€pavos) originally preceding the 
eucharist and with it in effect, if not in 
intention, reproducing the Last Supper 
(xupaxdy Seinvoy 1 Cor. xi. 20). The 
two were generally separated by the 
middle of the second cent., but the old 
form survived in Egypt in the fifth cent., 
509. 49: and perhaps still the offertory, 





the lavatory and the kiss of peace in 
the liturgy are survivals of the agape. 
Detached from the liturgy the agape 
gradually died out: cp. 520. 49: 537.24. 

Akmam (Abyss., 197. 42). See Vest- 
ments 2. 

Alelou Jaschou (‘alleluia of dinner- 
time,’ Arm., 426. 1): the Alleluia (q.v.) 
and its verse. 

Alleluia cavadban Ps. civ. 35, dAAn- 
Aovia Apoc. xix. I, 3, 4, 6). In all 
liturgies, except apparently Abyssin., 
two or more alleluias are sung before 
the Gospel; accompanied by a verse or 
verses, generally variable, called in Jas. 
(BC) orxodroyia, Mk. 6 mpddoyos rob 
dA, 118, Copt. psalmos 156, stichologia, 
arab, almazmur, eth. mazmuir (without 


- 
a 1 eee eee 








Glossary of Technical Terms 


al.) 220. 27: Nest. zi#mara 258: Arm. 
alelou jaschou 426. Gk. 7d ddA, includes 
the verse. 

Altar. I. The Sanctuary q.v. II. 
The structure on which the holy mys- 
teries are celebrated: called (1) Avtar 
(Heb. xiii. 10), gen. @vovacrjpiov (q.v.), 
very rarely Bwyds 506, 23: Byz. in 
prayers @vo.acrHpiov, arab. madhbah (so 
Syr. Un. and Maron.): Syr. Jac., Nest. 
madhi°ha: Copt. manershioushi, thy- 
siastérion, arab, madhbah, eth. meshwa'e. 
(2) Zable (1 Cor. x. 21: see Table): 
Byz. in rubrics 4 dyia rpdwe{a, arab. 
alma’idah almukaddasah, slav. swyat- 
haya trapeza, arm. surb seghan: Syr. 
Jac. pothiiro d’hatye 75. 21: Egypt. 
tpane(a 318. 26, copt. ¢vapeza, arab. 
maidah 124. 28: 148. 15, 27. (3) 
Throne (Is. vi, 1): Byz. O@pdvos occa- 
sionally, slav. frestol generally: Syr. 
Jac. and Nest. ¢riiniis 69. 19: 287. 16. 
(4) Tabernacle (Heb. ix. 3): Arm. 
khoran 416. 26. For early material and 
structure, see 476. 7: 484. 32: 506. 
23: 524.4: 530. 33. The altar is now 
generally of masonry, square, standing 
free, and surmounted by a ciborium or 
baldakyn (530. 34), the columns of 
which generally rest upon or are close 
to the corners of the table; but the 
Nest. ciborium is much larger than the 
altar. The Arm. altar is exceptional, 
being oblong like the western, and re- 
_ cessed into the screen across the apse : 
and both Arm. and Syr. Jac. have 
gradines at the back. The Maron. altar 
is simply assimilated to Latin form. 
See Gospel, Lights, Veil II. III. The 
altar in heaven (23.17: 36.8: 129. 21: 
171. 1 &c.), the ideal centre of the 
church’s prayers and offerings, Apoc. 
viii, 3-5 : Iren. Haer. iv. 18 § 6. 

Ambo (Byz. dyBov, arab. andban, 
slav. amwon, Melk. arab. ambinin, 
Copt. arab. avdal). The Pulpit. In 4p. 
Const. inddv tm (3. 11: 29. 25: 461. 
19); formerly in the middle of the 





569 


church (cp. ’Ome@dpBwvos), now at 
the N. side of the nave. Used (1) for 
the reading of the lections 537. 34, and 
the recitation of the verses of responsory 
psalms 518. 25 (see Antiphon): hence 
called 7d Bijya Tay dvayvwoTay 531.50: 
(2) for the deacon’s recitations, e. g. 
dismissals 3. 11, and perhaps the dip- 
tychs (Labbé-Cossart Conctliav.1154C): 
(3) occasionally for preaching, 531. 45. 
For all purposes but the singing of the 
Gospel, in the Orthodox church the 
terrace before the altar-screen has now 
taken the place of the ambo: cp. 162. 
22: 275.7: 531. 4. 

Anaphora (cp. ’Avadopa) : the ‘ offer- 
ing up’ of the eucharistic sacrifice. 
Hence (1) properly the thanksgiving 
and consecration and the accompanying 
intercession (492. 10): extended to in- 
clude the whole of the rite from the 
sursum corda to the dismissal, and then 
to include the other prayers of the m. 
of the faithful which vary with the ana- 
phora proper. (Byz. dvapopa, mpooko- 
pudn: Syr. Jac. annaphira, kiirobho, Syr. 
Un. annaphira, arab. naftirah, Maron. 
annaphira, arab.nafur: Nest. kiiddasha: 
Copt. anafora, agiasmos, arab. kuddas, 
eth. heddasé, ‘enford zameshtir ‘anaph. 
of the mystery,’ acu%¢2ta ku°rban‘ thanks- 
giving of the offering.) (2) The Oblate: 
see Bread I. (3) The great veil covering 
the oblation: see Veil III. (4) Arm. 
weraberouthiun, the Great Entrance: see 
Entrance 2. 

Antiminsion (dytipivoov prob. a 
hybrid from dy7i, mensa: arab. andi- 
mist: slav. antimins: Byz., Syr. Un.), 
A consecrated corporal, originally no 
doubt of linen, now of silk. Byz., for- 
merly used when the altar was uncon- 
secrated, in place of the EiAynrév (q.v.) 
or unconsecrated corporal ; now used al 
ways, along with the eiAnréy. In Syr. Jac., 
Un.and Maron.,Copt., Abyss., Nest.(?) the 
tabella or altar-board (Syr. Jac. ¢ablitho, 
Syr. Un. and Maron. arab. ad/ith: Copt 


57° 


lax, nakis, arab. lauh, eth. tabot: Nest. 
t’wilaita), a small oblong consecrated 
board of wood or stone placed upon, or 
in Copt. inserted in, the slab of the altar, 
whether consecrated or not, answers to 
theantiminsion. (Arm. marmnakal ‘cor- 
poral’), gorphourah [ =corporale| or 
schouscthphah { =syr. shishepho ‘veil’} is 
the western corporal adopted: the board 
[wem] is used only as a portable altar.) 

Antiphon or Anthem (Byz. dyvti- 
gwvov, arab. antifind, slay. antifon, 
arm. ~hokh: Melk. arab. antifinyah: 
Syr. Jac. ma‘nitho: Nest. ‘dnitha). 

I. A psalm or hymn recited by alter- 
pate voices. Of three kinds: (1) the 
Responsory, in which the reader recites 
the verses (o7ixos, arab. stikhun, Melk. 
stikhis, slay. stich: Syr. Jac. pethgomo 
‘W’ 77. 11: Nest. dezth ‘house,’ 298. 
24: arm. phokh ‘alternation’ 416. 30) 
of the psalm and the people respond 
(émopadAdrev) with a constant refrain 
(dxpoorix.ov 29. 30, Tpomdprov, arab, t7i- 
barytin, slay. tropar, arm. kzord ‘junc- 
ture’: Syr. Jac. ‘“ezydno ‘response’: Nest. 
‘unaya‘response’): before beginning the 
psalm the reader also recites the refrain 
and the people repeat it afterhim. See 
e.g. 297, in form. (2) The Antiphon 
proper, a responsory in which the parts 
are taken by two choirs, not by a reader 
solo and the people, the refrain not being 
recited at the beginning: see e.g. 256, 
365. (3) That in which the verses are 
sung alternately by two choirs, without 
arefrain. See e.g. 249. 16: 300, the x 
marking the change of choir. The re- 
sponsory is the oldest form of congrega- 
tional psalmody : see 29. 29: 475. 15: 
477 0.4: 506.52: 518.25. The reform 
in the latter part of the fourth cent. (S. 
Bas. Zp. 207 § 3: Socr. H. £. vi. 8: 
Soz. H. £. vii. 23, viii. 8) was apparently 
the substitution of (2) for (1). Later, 
antiphons and responsories have been 
largely mutilated (a) by the reduction 
of the psalm to a single verse with or 





Glossary of Technical Terms 


without gloria, 369. 20 @ (where verse 


and refrain are identical), 371. Ig@: cp. 
western introits and Ps. xliv in the ~ 


English litany : (b) by the reduction of — 
the whole to a single verse and an un- _ 
repeated refrain, 371. 5: (c) by the — 
omission of all the refrains except the 
first (Atzord), the verses of the psalm 
being sung alternately (phokh), 416. 27: 
cp. the ordinary western psalmody. In 
some Nestorian cases of antiphonal — 
structure, e.g. 255. 17, the refrain is the 
essential element and the verses are 
‘farcing’ (gzyira). 

II. (Nest.) Anthem of the Sanctuary 
(d°kanci) 253, 0f the Gospel (d° iwangali- 
yin) 261, of the Mysteries (d°razt) 269, 
and of the Bema (d°bim) 298, sung 
respectively after the psalms, after the 
gospel, at the offertory, and at the 
communion. 

Applause. See Sermon. 

Apostle (Byz. dmécrodos, arab. rasd@'il 
[so Syr. Un.], slav. apostol, arm. arra- 
chealch ; Melk. and Maron. arab. rasda- 
lah : Syr. Jac. and Nest. sh°/iho : Copt. 
Paulos, apostolos, arab. Bilus, eth. 
Pawelds); the lection from the Epistles 
of S. Paul. See Lections. 

Araray (eth.). See Music. 

Ark (Abyss.). See Tabdt. 


Asbadikon (Egypt.: greek S. Greg. 


deomorixév, S. Bas. omovdicdr : 


spoudikon, isbodikon, isbadikon: 


copt. 
arab. 


isbadyakun 184.17: eth. translit. from — 


arab, and resolved into ‘adsba diyakin= 
merces diaconi 237.21). The deonorindy — 
Sc. o@pa (cp. 486 55: 540. 378q.: 541. 
3, 10), the central square of the con- — 


secrated host, detached at the fraction 


and put into the chalice at the com- 
mixture. See Manual Acts 4. ot 
Aspasmos (Copt.,=domacpds, arab. — 
asbasmus) 1. See Peace. 2. A variable — 
hymn sung at the kiss of peace, ciii. q 
Assistant presbyter (eth., hasis za- 
yelrada@e, or ‘ subpresbyter’ zefek k.) or 
Associate priest (Copt., arab. a/cd- 





Glossary of Technical Terms 


hin alsharic): a presbyter associated 
with the celebrant (‘the priest that con- 
secrated’ 238. 21: 239. 30) to whom cer- 
tain functions are assigned in the rubrics. 

Ath6r (Copt., 168.9): thethird month, 
Oct. 28-Nov. 26. 

Atrium (aidAf 475. 34: 7a mporvdaa 
530. 28: mporepevicpata 506. I1: cp. 
469. 6): the quadrangular cloister in 
front of the basilica from which the 
doors opened into the narthex. The 
later mpoavArov, or open porch at the 
west end, is a survival of the atrium, the 
other three sides of the cloister having 
disappeared. Cp. Cantharus. 


Baracah (arab., ciii). See Eulogia. 

Basilian monks. Religious fol- 
lowing the rule of S. Basil. Among 
the Greek populations of S. Italy and 
Sicily (consisting of refugees from the 
Arab invasion of Syria and afterwards 
from the iconoclastic persecution, who, 
after the Norman conquest, when S. Italy 
ceased to belong to the Byzantine Empire 
and the patriarchate Constantinople, be- 
came Uniat) there were many communi- 
ties of Basilian monks. They are now 
represented by the Monastery of Grotta 
Ferrata in the Alban Hills, founded in 
1004 by S. Nilus of Rossano; but the 
Greek rite is still obsérved also by the 
Greek populations in Calabria and Apu- 
lia. See Uniat. On the Basilian ritual 
books, see lxxxv, xc. 

Bazpan (Arm., 414. 21). The Cuffs. 
See Vestments 2. 

Bema (ja). I. See Sanctuary. 
II. (Nest., dz) a terrace running across 
the church in front of the sanctuary, 
with a low wall on the nave side, from 
which the lections are read and the com- 
munion administered. The distinction 
between the senses I and II is not clear 
in the Nest. rubrics. III. See Ambo. 

Benediction (Abyss ). See Blessing. 

Bless,o my Lord. See EvAdynoov 
Séorora. 





57! 


Blessing. I. The solemn blessing 
between the consecration and the com- 
munion. II. Of the several disqualified 
orders at their departure fromthe church: 
e.g. 7.15: 8.31: 471.38. III. Of the 
faithful at several points of the m. of 
the faithful. See Imposition, Inclina- 
tion. IV. The making of the sign of 
the cross on persons and things. See 
Evdoyetv. Hence eth. diracé ‘benedic- 
tion’ 203. 3 &c.; and ‘prayer of bene- 
diction’ 229. 8, the intercession during 
which the persons prayed for are signed. 

Bread: the eucharistic loaf. . 

I. Byz.:a round leavened cake, 5 x 2in., 
stamped with a square (2 in.), itself 
divided by a cross into 4 squares in 
which are severally inscribed IC, XC, NI, 
KA (‘Inoots Xprords mx) 357.18: 393. 
30. The whole loaf was formerly called 
evAoyia (q.v.) 540. 30 as given by the 
people: dvapopd 541. 23 &c., mpooxomdy 
541. 22 as an oblation (od/atio 541. 21): 
now tpoopopa 356. 27, arab. kurbanah, 
slay. prosfora, as oblate; or opparyis 357. 
27, arab. khatm, slav. petshat, as im- 
pressed with a stamp. The square, the 
proper oppayis 356. 28, ceremonially 
detached and placed on the paten, is 
called 6 dpyds cp. 357. 15, slav. agnets; 
6 G&ytos dpros 357.31, arab. alhubz almu- 
kaddas, slay. swyatiy chleb (also 6 dpros 
309. 6: 548.133 its ‘crumb’ odpé 548. 
3: cp. medulla 544. 27). 

II. Syr. Jac. and Syr. Un.: a round 
cake, leavened with the holy leaven 
(see Malca), 3 x? in., stamped like a 
wheel with four diameters (the alternate 
radii being cut off halfway from the 
circumference by a concentric circle). 
Called, Jac. sabh‘o ‘seal’ 71. 8, p°risto 
‘a flat cake’ 493. 24, and dzchro < first- 
begotten’; Un. arab. durshdnah (=syr. 
piirshono‘separation’ =I, dpatpepna, 
‘the heave offering,’ in Lev. &c.). 

III. Maronite: the Latin unleavened 
wafer; called durshanah, kurbain in 
arab., £urbdno ‘ offering’ in syr. 


972 


IV. Coptic: a round leavened cake, 
33 x Z in., stamped, round the edge with 
the legend arioc 0 8€0c artoc Icyypoc 
arloc A8aNaTOC, and within with a cross 
consisting of twelve little squares, each 

_of which and the remaining spandrels 
are marked with a little cross placed 
diagonally. Called in arab. alhamal 
‘the lamb’ 145. 7 &c. The four middle 
squares form the asbadikon (q. v.). 

V. Abyssinian: a flat round leavened 
cake, 4 x $ in., stamped with a cross of 
9 squares, with 4 squares added in the 
angles of the cross. Called chebset 
‘bread’ 199.1 &c. and ku®rban ‘ offering’ 
(‘host’ 199. 4 &c.). The central square 
is the asbadikon. 

VI. Nestorian: a round leavened (247. 
11; 248. 1) cake, 2 x } in., stamped with 
a cross-crosslet and four small crosses. 
Called dzchra ‘first-begotten’ 290. 2, 
kcatha * broken portion’ 248. 10, 
prrista ‘cake’ 291. 2, and the priest’s 
loaf pirshana malcaya ‘royal heave offer- 
ing’ (‘portion of the malca’ 247. 19). 

VII. Armenian: a round unleavened 
wafer, 3 x} in., stamped with an orna- 
mental border, the crucifix and the 
sacred name, and sometimes with two 
diameters at right angles on the back. 
Called neschkhar ‘wafer’ 418. 40, and 
surb hhaths ‘holy bread.’ 

Buchra (Syr. Jac. and Nest., ‘ first- 
begotten,’ Heb. i. 6): the host. See 
Bread II, VI. 

Bure*tho (Syr. Jac., ‘ blessing’): the 
blessed bread. See Eulogia. 


Cancelli (cancelli 467. 39: 470. 13: 
KayKeArANoL, KuyeASes 506. 16: KvyKdis 
523.43: cp. £anci, v. Sanctuary): the 
lattice separating the sanctuary from 
the nave, the sanctuary screen. The 
screen has developed from a lattice, 
through a form consisting of high 
columns joined by a beam and a low 
wall, to a solid structure, stationary or 
in the form of folding doors, The Syr. 





Glossary of Technical Terms 


Jac. churches of Upper Syria have 
examples of all types. Byz. and Copt. 
have a high solid wooden screen, sur- 
mounted by or covered with ikons and 
furnished with doors; and the Copt. 
form is sometimes a folding door. The 
Nest. is a stone wall pierced by an arch, 
sometimes with doors. Arm.and Maron. 


have abolished the screen. On Abyssin. | 4 


see Sanctuary. Cp. Veil I. 

Cantharus (xpjva 469. 7: 475. 36: 
xépviBoy 506. 11: giddy): the fountain 
in the atrium at which the people washed 
their hands before entering the church: 
cp. 469. 4: 484. 38. 

Cartiziitha (Nest ): a deacon’s ‘ pro- 
clamation,’ esp. the Prayers after the 
Gospel. See Knptooeu. 

Catechumen (fully xarnyxovpevos 7d 
evayyéAvov 5. 20: cp. Gal. vi. 6: of év 
katnxnoe 26. 14: arab. mau‘iz: copt. 
katechoumenos: eth. neus crestiyan 
‘young christian’: syr. shomi‘o ‘hearer’: 
arm. erekhah: slav. oglashenniy). One 
under instruction (catjxnos, cp. Lk, i. 
4) with a view to baptism. The name 
is sometimes used to cover all such: 
but in the liturgies it is applied to those 
undergoing the remoter instruction, the 
Hearers (267. 28: 490. 29) as dis- 
tinguished from the Competents q. v. 
The catechumens stood in the narthex. 

Catholicon (Egypt., copt. Aatholikon, 
arab. kathilyaciin) : the second lection, 
from the Catholic Epistles. See Lee- 
tions. 

Catholicos : the archbishop of a pro- 
vince outside the empire as constituted 
‘procurator general’ of a patriarch 
within the empire to whom he was 
nominally subject, while practically an 
independent patriarch (Conc. Constant. i. 
c. 2 and Bright 2 /oc.). 1. The Catho- 
licos of the East (syr. kathuilika d°madh- 
n°ha), the patriarch of the Nestorians, 
is the successor of the archbishop of 
Seleucia-Ctesiphon,procuratorofAntioch 
in the Persian empire: 276. 18: 277.1: 


eS ee ee ee 





eh i a i 4 


teat Li 





Glossary of Technical Terms 


281. 30. There is also a Uniat Chal- 
daean catholicos at Mosul, 2 The 
Abina of Acstim, pope of Ethiopia, is 
procurator in Abyssinia of the Coptic 
patriarch or archpope of Alexandria: 
206.12 &c. 3. The Catholicos of Edch- 
miadzin, ‘patriarch of all Armenians’ 
(hhairapet amenain Hhaioths, 442.31), 
was originally procurator of Caesarea 
in Armenia Major. 4. The title of 
kaOordikds apxienioxonos borne by the 
exarch of Georgia is probably a survival 
of the catholicate of Iberia, dependent 
on Antioch. 

Censer (6vpuarnpov [2 Chr. xxvi. 19, 
Ezek. viii, 11=T]OPID: Heb. ix. 4], 
Ovjpuards : syr.pirmo [ Apoc. viii. 3]: arab. 
mibkharah: copt. shouré (Heb. ix. 4]: 
eth. md‘etant [ib.]: arm. khnkanoths 
[Apoc. viii. 3], dourwarr [ Heb. ix. 4]: 
slav. kadilnitza). The incense vessel, of 
the same form as the western, but gene- 
rally smaller and with bells attached to 
the chains. 

Chalice («imedAov 14. 6, xparnp 62. 
10 6, morhpiov 25. 10 and generally: 
syr. coso: arab. cas: copt. poterion: eth. 
gewae: arm. bashak, ski: slav. potir). 
The eucharistic cup, generally of the 
same type as the western ; but the Nes- 
torian is usually a footless copper bowl, 
8 in. across. 

Cherubic Hymn (Byz., 6 xepouvBixds 
buvos 377. 8: Td xepouB. 41. 23: Ta 
xepouB. 318. 3: 6 pvotitds tyvos 319: 
arab. alsharibyaciin: slav. cherouwim- 
skaya pesm): the hymn sung by the choir 
at the Great Entrance. It has four forms: 
(1) The ordinary form, Of 7a xepouBip 
377-9, whence in Jas. (ABC) at 41. 25, 
Mk. 122. 18, and Arm. 431. 21. (2) Tod 
deinvov cov 396. 5, the proper of Maundy 
Thursday. (3) Svyyoarw maoa odpé, the 
proper of Easter Even, adopted in Jas. 
41. 25 (FGHJKN, in B as alternative, 
and in C in addition, to [1]). (4) Nov 
ai Suvapets, used in the Presanctified 348. 
21; this may be the form alluded to 





573 


532. 9, in which case it must have been 
used at first in the ordinary liturgy. 

Church, See Atrium, Narthex, 
Nave, Sanctuary, Sacristy. For 
names, see 506. 9: 519. 21: 523. 29. 

Circuit of the Lamb (Egypt., arab. 
dirat alhamal): the procession in which 
the priest carries the bread and the 
deacon the wine round the altar before 
the prothesis: 145. 25: 199. 16. 

Cloud (Syr. Jac., ‘azmo 70. 38): the 
veil of the oblation. See Veil III. 1. c. - 

Coal (dvOpag: syr. g°mirtho): the 
‘live coal’ ‘taken from off the altar’ 
and ‘laid upon the lips’ of the prophet, 
Is. vi. 6, 7. Applied (1) typically to 
our Lord, 32. 4: cp. Cyr. Al. tz LZsaz, 
i, 4 (ii. 107 E): (2) similarly to the holy 
sacrament, 63. Ig: 181. 29: 199. 36: 
(3) Syr. and Nest., as a formal title of 
the consecrated particle (q.v.), 102. 33 0: 
103. 2, 18: 293. 38: 484. IT. 

Commemorations (Syr. Jac., 492. 
Io sqq.): the intercession after the con- 
secration (89 sqq.). 

Commixture: the commingling of 
the consecrated species. See Manual 
Acts 4. 

Communion (sowwvia [1 Cor. x. 16], 
perddAniis, péOegis, perovoia: arab. Orth. 
munawalah, Melk. tandwul: arm. 
hhaghordouthiun [1 Cor. x. 16]: slay. 
pritshaschenie: Syr. Jac.shauthophitho: 
Copt. ¢schi, djin-tscht: arab. tanadwul: 
eth. sa#taf2): the participation of the holy 
sacrament. Methods: the species are 
delivered (&:5d6var, émdiddévar, perad:ddvat, 
diavépew, mapéxev) either (1) separately 
25. 6, 140, 240, 298, 505, 523, 534- 26 
(also Copt. generally); the right hand 
of the communicant being crossed over 
the left to receive the holy bread, 466, 
484, 536 (the use of a vessel for recep- 
tion, 5oxetov, is forbidden, 539. 1): (2) 
together by means of a spoon into the 
mouth of the communicant, 102 sq., 186 
(occasional), 396, or with the fingers 
without a spoon, 452. Time: (1) in the 


574 


liturgy, originally always and assumed 
in the texts: (2) after the liturgy, 304. 
30 (‘order the mysteries’=the com- 
munion of the ministers), 396: (3) at 
home with the particles carried away 
from the liturgy, 509. 48. For instances 
of the faithful communicating them- 
selves, see 526. 32: 539. 6. 

Competent (competens : BamriCopevos, 
gwriCdpevos, mpds Td ayov pwTicpa €v- 
Tpem(opuevos 347: arm. entsaiathsov): 
a catechumen under instruction during 
the forty days preceding Easter for 
baptism on Easter-night, 467. 21. 

Completes, The deacon who (Nest., 
damshamli 271. 16: 273. 21). The 
meaning of the phrase is lost. 

Confession (Egypt., copt. omologia 
184. 30): the confession of faith before 
communion: cp. 1xx. 34: 238.29: cp. 
394- 17- 

Consecrate: see “‘Ayafev, “Ava- 
Serxvivat, Amodaiverv, Evdoyetv, Ev- 
xapiotia, MeraBddderv, Merarrosetv, 
MerappvOpileiv, Merarrotxerotv, TeA- 
€Lovv. 

Consecration-crosses of the altar 
(Nest., 271. 14): the crosses made with 
the chrism on the altar and the walls of 
the sanctuary at the consecration of the 
church. 

Consignation: the signing of the 
chalice with the broken host. See 
Manual Acts 3. 

Corporalia 545. 7 and 

Cover, covering: see Veil III. 

Creed (ovpBodrov 481. 35: 532. 35: 
KadoruKh tpvodoyia 487. 32: 7d ayov 
paOnpa 528. 26: arab. amdanah: syr. 
haiyimonitho or kaniino d*haiy. (Un.): 
arm. hhavatamch: slav. symwol wert): 
theconfession of faith, introduced into the 
liturgy in the fifth and sixth cents. (485. 
10: 532. 32). In Syr., Egypt. and Nest. 
probably at first immediately before, in 
Byz. immediately after, the kiss of peace ; 
but this sequence has generally been dis- 
turbed by accretion or by cross-influence 





Glossary of Technical Terms 


of rites. In Arm. its present position is 
certainly due to Roman influence; in 
Nerses it is in Byz. position. In the 
greek liturgies the form used is the Con- 
stantinopolitan, i.e.the creed of Jerusalem 
with the Nicene additions as ratified at 
Chalcedon; in Syr. Jac., Nest., Copt., 
Abyss., Arm. the local baptismal creed 
with the Nicene additions: the Uniats 
add the Ftliogue. Byz. with Jas. and 
Mk. has the baptismal ‘I believe’: the 
Copt., Abyss., Nest., Arm., Syr. Un. and 
Maron. have the conciliar‘ We believe’: 
Syr. Jac. varies (see 82). 

Cushapa (Ps. cxxx. 2 = dénors: Nest.): 
a private prayer of the celebrant, said 
kneeling and in a low voice. 
- Cuthino (Gen. iii. 21, xxxvii. 3, Mt. 
v. 40=xuTav: Syr. Jac., Chald.: 7o. 7), 
An Alb. See Vestments I. 


Dawidha (Nest., Ixxvii. 10): the 
David, i.e. the Psalter, which is divided 
into twenty Ai/ald (cp. xadiopara of Byz. 
psalter), each consisting of two or more 
marmyatha (ep. erdoes): 253. 3, 9. 

Day of the mystery (Nest., 259. 6). 
The meaning of the phrase is lost. 

Deaconess. I. (# d:dwovos 25.4 {[Rom. 


xvi. 1], daxoviooa 501. 26, 502.31): one 


of the order of women instituted for 
personal ministrations to women, esp. 
at their baptism (Ap. Const. iii. 16). 
II. (m°shamshonditho | Rom. xvi.1]: Syr. 
Jac., Maron.): either the chalice into 
which the celebrant ‘ ministers’ (7°sha- 
mesh), or washes, his fingers with water 
poured over them, or the water so 
poured: 107. 32: cp. ll. 19, 25. 
Diakonika (d:axoved): the parts of 
the liturgy recited by the deacon. 
Diptychs (ra fepd dimrvya 482.2: ai 
iepal mrvxes 488: ai iepat 5éA701 508. 24: 
kataddoyo. 7b. 25: Byz, dimrvxa, arab. 
dibtikha, arm. tiphtikon Wut not in use, 
slav. diptich : Syr. Jac. diphticho, s°phar 
haiye ‘book of the living’: Nest. dii#- 
patcin, and ‘ the book of the living and 





Glossary of Technical Terms 


the dead’ 275.6: Copt. diftichon, toup- 
tikon, arab. tarhim, eth. dibdtkin). 
1. The lists of the living and the dead 
commemorated by name in the liturgy : 
at first in connexion with the offertory, 
articulating the intention of the offerings 
(cp. 124.20: 203.18: 485.15: 488. 9: 
528. 28: 535. 35: some names are still 
recited in the Byz. Great Entrance 378. 
42). InSyr. Jac. diphticho is applied to 
the deacon’s canons in the great Inter- 
cession 89 sqq., as contrasted with ‘the 
book of the living’ which was still 
recited before the anaphora in the twelfth 
cent. (Assemani ZB. O. ii. p. 202: ep. Cod. 
lit. v. Pp. 337). 2. The two-leaved 
tablets on which the names were in- 
scribed, normally of ivory, like the con- 
sular diptychs inscribed with the consul’s 
portrait and name, distributed on his ac- 
cession, many of which were transferred 
to ecclesiastical use: cp. liv. 7. 

Dismissal. I. (dméAvois, Born 535. 
26: cp. eipyouev, éfwOetrar 478. 7, 10: 
éfob0s 30. 4, éépxecOar 518. 31, do- 
po.tay 504.17): the expulsion of the 
disqualified at the end of the mass of 
the catechumens, with prayers by the 
deacon, a blessing by the celebrant, and 
a formula of dismissal by the deacon. 
Cp. Mass. The dismissals had practi- 
cally fallen into disuse before the seventh 
cent. (490. 35: 538. 3), and the elaborate 
formulae have disappeared (except Byz. 
315, 374): the short forms remaining, 
generally before the kiss of peace, pro- 
bably belong to an older stratum, and 
were already deprived of significance by 
the elaborated forms of the fourth cent. 
(xliv.17 : cp. 504.17, 23). II. (dméavors 
q.v.): the final dismissal of the faithful 
at the end of the liturgy, with the cele- 
brant’s blessing and the deacon’s formula. 

Divine Office: the service of the 
canonical hours, as distinguished from 
the Divine Liturgy. 

Doorkeepers (mvAwpds [1 Chr. ix. 17], 
Ovpwpdés [1 Esd, v. 28], slav. dwernzk : 





575 
arm. drrnapan). The minor order of clerks 
who guarded the church-doors. In Af. 
Const. viii (13. 19) their function is dis- 
charged by deacons and subdeacons, 
and in the canons of Laodicea the sub- 
deacons share it (519. 34). Perhaps 
they were never universal in the East : 
the evidence for them seems to be con- 
fined to Syria, Asia and Constantinople: 
while they do not occur in the non- 
greek pontificals, except the Armenian. 
Doors. 1. The western doors of the 
church leading from the atrium into 
the narthex (eicod0 28. 12, mpdOupa 
475. 39, mUAM 487. 28, Ovpa 13.19, 316. 
7), of which those of the men and of 
the women are distinct (28. 12). Under 
the charge of deacons and subdeacons, 
13. 19: cp. 461. 31, or of the door- 
keepers, 28. 12: 519. 34: closed before 
the beginning of the mass of the faithful, 
13. 20 &c.: cp. 41. 7: 321. 3: 435. 13. 
2. From the narthex into the nave 
(Byz. ai pata or BactdAical Ovpa). In 
the middle Byz. use the dismissed with- 
drew into the narthex only, and these 
doors became ritually equivalent to 1. 
3. Of the sanctuary (a) Byz., the three 
doors in the altar-screen, the central (87- 
pdOvpa 378, ai &yar Ovpar, arab. alabwab 
almukadaasah, slav. swyatiya wrata: 
sometimes Baotrical, albab almuliici, 
tzarskiya wrata), behind which hangs 
the veil, and N. and S, doors (ai mAdycu 
Ovpa : slav. sewerniya and yujniya dwe- 
ri) opening respectively into the mpdé0ears 
and the oxevopuvdAdmov. (8) Copt. and 
Syr. Jac., also three, one opening on 
each altar. (y) Abyssin. (andkca mesh- 
wae‘ doors of the altar’ 213. 12), also 
three, on the W., N. and S. sides re- 
spectively of the sanctuary. (8) Nest. 
(t°ra* madhb*ha 270, 28), one door, an 
archway in the W. wall of the sanctuary, 
sometimes closed by folding doors. 


Eastertide (evrnxoorn): the fifty 
days from Easter to Pentecost. 


576 


Ektene (Byz.): a deacon’s litany. 
See ’Exrevy, Luvarry. 

Elevation: the uplifting of the holy 
sacrament. See Manual Acts 1. 

Embolismos, embolis (‘insertion’): 
the expansion of the two last clauses of 
the Lord’s Prayer, said by the celebrant, 
in all liturgies except the Byz. (but in 
Arm., 446) and Abyss., where the doxo- 
logy alone forms the conclusion. See 
469. 54. 

Emiph6ron (= apopdpiov, Arm., 417. 
13: 430. 12). The bishop’s Pallium. 
See Vestments 6. 

Enarxis (évap{is ‘beginning’): a pre- 
liminary office prefixed to the liturgy. 
Generally related in structure to the 
divine office and perhaps originally a 
substitute for one or more of the lesser 
offices on liturgic days. In the texts 
above, the matter accreted before the 
proper opening of the liturgy is marked 
as enarxis. (1) Byz., essentially identical 
with the dxodov6ia trav rum«aev, which 
is said daily after the tpOextH (terce- 
sext) or on fasts after the évvarn (none). 
A similar enarxis has been attached to 
Mk. 113, the three prayers being those 
of the three antiphons and so rubricated 
in CE. The enarxis of Jas. 32. 2, 15 is 
not described in detail. (2) Egypt., 146, 
202: the prayer of thanksgiving is used 
at the beginning of lauds and from its 
title ‘the first prayer of the morning’ 
147. 3 it appears to be derived thence to 
the liturgy. (3) Nest., 252-255. 12 is 
constructed like the opening of vespers, 
except that the anthem of the sanctuary 
and its prayer are inserted. 

Energumen (évepyovpevos sc. tnd 
mvevpdrav dKkabaprey 5.31: also xe- 
padpevos 22.19: 524. 40; syr. meth- 
ta'b°’rono 490. 32: arm. aisahhar): one 
possessed by the devil: dismissed next 
after the catechumens. For others in- 
cluded in the class see 524. 40. 

Entrance 1. The Zzttle Entrance 
(Byz. and hence Jas. and Mk., 4 puxpa 





Glossary of Technical Terms 


eicodos 367, arab. isidun sagir, slay. 


maliy wehod, Melk. isidiin sagir): the a 


entrance of the bishop, after vesting 


in the narthex during the enarxis, with — 


the people, from the narthex into the 


church (312. 12). In the pontifical mass, — 


the bishop still first intervenes at this 
point, being fetched from the nave by 


the presbyters and deacons, a deacon 4 
carrying the Gospel as the bishop’s — 
attribute. In the absence of the bishop, — 


the procession with the Gospel (from 


the altar by the prothesis and N. doors 
back to the altar by the holy doors) is — 


still made: hence # «ic. rod edaryyeAiov, 
117.4: 368. 5. 
is made xwpils rod edayy. 346.7. 2. The 


Great Entrance (Byz., and hence Jas.and ~ 
Mk., } peyadn, } Tay ayiov pvornpioy — 


elcodos 318. 40: 535.32: Ta Bela Supa 
eiaddevars 348. 23: slav. bolshoy wehod: 


Arm, weraberouthiun = dvapopa): the ‘ 


procession in which, while the cherubic 
hymn (Arm., the Hagiology) is sung, the 


oblation is carried from the prothesis to — 
the altar by the N. door and aisle and — 
the holy doors (Arm., N. to S. by the — 


back of the altar). From the title of the 
sedro after the Gospel (s. d°ma‘altho 80. 
20, 32) it appears that there was formerly 


a great entrance in Syr. Jac., unless the ref, ~ 
is to the final entry of the priest to the — 
altar. The Great Entrance, like the offer- 


tory generally, is properly the function 
of the deacons, 532. 9: 538. 9. 


64. 36 6): the return of the ministers 
to the sanctuary after the communion 


of the people: cp. 104. 15: 301. 25: 


396. 26. 


Epepi (Copt., lxix. 36): the eleventh | 


month, June 25-July 24. 
Euchologion (Byz. edxoAdyior, slay. 
trebnik: Copt.euchologion, arab. khiilajz). 
The book, corresponding to the western 
Pontificale and Rituale or Manuale 


combined, containing the pontifical 4 
offices, those for the administration of 


In the Presanctified it — 


3. The — 
Last Entrance (Jas. } éoxarn eloodos 


bo 





Glossary of Technical Terms 


the sacraments other than the eucharist, 
and. the occasionals. But the modern 
Greek EdxoAdyov 70 péya is a combin- 
ation of the EbxoAdyov and the Aecroup- 
:xév ; and the new edition of the Coptic 
Luchologion (\xvii. 33) contains only the 
liturgies of S. Basil and S. Gregory and 
the Office of Morning Incense: cp. 165. 33. 

Eulogia (Byz. dvridwpoy 399. 2, 
katakdaorév, arab. andidira, slav. an- 
tidor, arm. neschkhar, Melk. arab. andit- 
run: Syr. Jac. biurc’tho 110, 11: Syr. 
Un. arab. hubz mabarac 109. 21, daracah, 
‘blessing’ 110. 32: Nest. m°caprana 247. 
17: Copt. arab. daracah : eth. baracat, 
aulogya): the blessed bread distributed 
at the end of the liturgy. See Eidoyla. 


So called (1) as originating in the parti- 


tion of the surplus edAoyia: offered at 
the offertory, 506. 2, (2) as a gift 
expressive of the blessing of communion 
with the church (hence dv7idwpov, a 
substitute for ‘the gifts’), and (3) as 
itself a ‘blessing ’ or consecrated thing, 
in virtue of having been solemnly made 
and offered at the offertory or prothesis 
or of being blessed with an express 
formula (109. 30: addend, to p. 244). 
The Byz. dvridwpoyr is the remains of the 
mpoopopai left over from the prothesis. 


Faithful (morés, syr. m°haimno, arab. 
mumin, eth. ta’amani, copt. ethnahtt, 
arm. hhavatathseal, slav. werouyuschiy). 
A believer or baptized person. 

. Fan (frmidiicy 14. 4: 384. 3: § pvo- 
Tiki) primis 482. 8: éfamrépvyov: arab. 
mirwahah: arm. chschoths: slav. ripida: 
Syr. Jac. marwahtho: Copt. ripidion, ri- 
pistérion, cheroubim: arab. mirwahah): 
the fan shaken by the deacon over the 
oblation to protect it from flies (14. 5). 
At first feathers or linen veils (76.: 462, 
21: 485. 24), as still occasionally: later 
a staff with a metal disk attached, 
modelled in repoussée in the form of a 
seraph’s face and wings (hence éfarrép.) : 
Arm. and Syr. Jac. with little - bells 





ya ae 


attached to the rim. The fan is now 
symbolical (Isa. vi. 2: 511. 6) .and 
decorative, and where it has bells it 
is shaken as an accompaniment. of 
the more solemn parts. of the liturgy. 
As the attribute of the deacon, in Byz. 
the fan is given to him at his ordina- 
tion. Not. used apparently by Nest. 
and Abyssin. 

Farcing: matter intercalated into a 
formula. See Antiphon. 

Fraction: the ceremonial breaking 
of the consecrated bread. See Manual 
Acts 2. 


Gehantha, g*hontho (Syr. Jac. and 
Nest.): an ‘inclination,’ i.e. a prayer 
said in a low yoice and with inclined - 
head. 

Gift (S@pov: syr. karbono: arab. 
kurban [Melk. mauhabah]: eth. ku°r- 
ban, maba'e: copt.ddron: arm. entsah: 
slav. dar): ‘offering,’ used of the 
oblation, esp. of the bread (rendered 
above ‘gift,’ ‘offering,’ ‘host’). See 
Adpov. 

Gloria. I. The doxology said at the 
end of psalms and hymns (253. 14). 
Forms: Byz. 364. 18 (abbreviated Adéga. 
Kal viv 353.19: arab. dhucsd canin): 
415.8: 419. 31: Egypt. 146. 22: 201. 
30: Syr. Jac. 76. 2,7: Nest. 252. 28. 
II. The verse Lk. ii. 14: 24. 25: 45.3: 
252.11. II. The hymn Gloria in excelsis, 
XXxiv. 7: not used in eastern liturgies, 
but in Byz. ép@pos (lauds). 

Gospel. I. The lection from the 
Gospels. See Lections. II. The book 
of the Gospels (485. 8), which lies upon 
thealtar. See 220.6: 258.12, 16: 354. 
38: 362. 1: 368. 19, 22, 26: 372. 21: 
373-1: 423.23. III. (Arm.): the last 
Gospel: the lection, Jo. i. 1-14 or in 
eastertide xxi. 15-19, read at the end 
of the liturgy: adopted from Latin 
use. 

Goti (Arm., 414. 14). 
See Vestments 4. 


The Girdle. 


PP 


578 


Hagiology (srbasathsouthiun, Arm., 
430. 29): the proper hymn sung by the 
choir during the Great Entrance. 

Haical (arab. ‘temple,’ 156. 22: 162. 
23: Byz., Egypt.): the Sanctuary q. v. 

Hearers 1. Catechumens q.v. 2. 
The second order of the Penitents q.v. 

' Hemira (Nest., 247. 21: also Syr. 
Jac.). ‘Leaven;’ a portion of the dough 
reserved from the last baking, with 

which the sacred loaves are leavened. 

Holy of holies 1. (Syr. Jac. and 
Nest. &°diish kitdhshe: arab. kuds alak- 
dis: Eth. kedesta kediisan): the Sanc- 
tuary q.v.: esp. (Syr. Jac. and Nest.) 
the space under the baldakyn of the 
altar. 2. The holy sacrament. 

Holy thing (Eth. kedsat 242.17: Nest. 
kiidhsha 301. 25): the holy sacrament. 
See"Ayra, “Aytdlo. 

Horn (karno=cornu, Syr. Jac. 69. 
19, Nest. 272 76): a corner of the 
altar. ° 

Host (hostia vulg. = {3 1P Lev. iv. 32: 
no} Lev. iii. 1): the oblate. See Bread, 
Gift, Adpov. 

Hudhra (‘cycle,’ Nest., lxxvii): the 
book containing the proper of the liturgy 
and of the offices for sundays, feasts of 
our Lord and the principal saints’ days. 
_ Hiulala (‘ praise,’ Nest., 247. 10) : 
see Dawidha. 


Ikon (Byz, eixwv, arab. ikinah, 
slav. tkona, arm. nkar: Copt. lymén, 
arab. s#rah); a sacred picture: 484. 43. 
The principal ikons of an Orthodox 
church are on the sanctuary screen (see 
Cancelli), and in particular those of 
our Lord, 354. 22, and of the B.V.M., 
364. 3, next to the holy doors on the S, 
and the N, respectively. 

Imposition of the hand (Syr. Jac. 
and Nest. s*yomidho 491.16: 492. 33: 
267. 2: Copt. cha-djidj, arab. wad‘ 
yad 187. 15, eth. anberd ed 192. 24): 
a blessing (Mt. xix. 15, Mk, x. 16) or 





Glossary of Technical Terms 


a prayer of blessing: so accedere ad 
manum 470.14. Cp. Inclination. 
Inclination 1. See G*hantha. 2. 
(copt. djebs-djof 187. 1: arab, khudit! — 
183. 1): a prayer of blessing, bidden by 
the deacon with ‘ Bow down your heads,’ 
during which the people stand inclined. 
Equivalent to Imposition of the hand 
q-V- (491. 16: 492. 18, 33). - 
Institution : the reagell of our Lord’ $ 
institution (didragis 20. 15) of the holy 
eucharist (Mt. xxvi. 26-28, Mk. xiv. 22- 
24, Lk. xxii. 19 sq., 1 Cor. xi. 23-25), 
recited at the end of the Thanksgiving 
and before the Invocation; in.a form 
which is generally a combination of the 
N. T. accounts with additions, partly 
from the N.T. (esp. Mt. xiv. 19 and 
1 Cor. xi. 26), partly from elsewhere 
(esp. the allusions to our Lord’s hands, 
whether as creative Ps, xcv. 5 &c., Clem. 
R. 1 Cor. 33 § 4, or as priestly Ex, xxix. 
22-24, Lev. viii. 25-27, xxi. 18sq.: cp. 
465. 30). In all liturgies except the 
Persian A fostles (285. 12, where it is in- 
serted in accordance with present use 
but is obviously incoherent with the 
context : in the Chaldaean missals the 
form from the Roman canon is inserted 
at 290. 84). For forms, besides those 
in the texts, see 465. 29: 469. 28: 483. 
6: 515. 28: 523.1: 526. 10: 529. 16, 
Intercession, The, or the Great In- 
tercession: the prayer for the whole 
church within the anaphora, in Syr, 
and Byz. following the consecration, 
in Egypt. interrupting the preface, in 
Persian following the institution and 
preceding the invocation. 
Interpreters (éppnvevrai 501, 26: 
502. 31: syr. m°phashkone 95.11). A 
minor order, ranking between readers 
and exorcists, entrusted with the trans- 
lation of the lections and sermons for 
those in mixed populations who were 
unfamiliar with the language of the rite, 
468. 13 sqq. The evidence for the order 
seems to be exclusively Syrian. In 





Glossary of Technical Terms 


Egypt, in the Orthodox rite the Gospel, 
in the Coptic all the lections, are read 
in arabic as well as in greek and coptic 
respectively (the coptic is in fact re- 
duced to a verse or two, 152. 33: 153. 
33: 155. 1): in the Syr. Un. and 
Maronite, at least the Gospel seems 
to be sung in arabic, p. li. 

Invocation (éixAnos: slav.. prizi- 
wanie: arm. kothschoumn: Syr. Jac. 
k®royotho 88. 21: Syr. Un. arab. da‘wah: 
Copt. epihkiests, arab. sirr halil ilrih al 
kuds 178. 22: Nest. wandatha mar 287: 
30 from the opening words): the peti- 
tion for the descent of the Holy Ghost 
to change and consecrate the gifts, the 
‘form’ of consecration: generally intro- 
duced by a paragraph which taking up 
the dvapryovy of the institution articulates 
its implication. 


Jamagirch (Arm., xcvii. 26, 308): the 
book of the canonical hours. 

Jaschothsgirch (Arm.,xcvii. 31,308): 
the Lectionary. 


Kanina (xavdv) 1. (Nest.) equiva- 
lent to éepévnors, whether as the audible 
conclusion of an inaudible prayer (e°han- 
tha), 274. 36 &c., or as a blessing or 
the like said in a loud voice, 283. 3 (cp. 
49. 31: 61.13). 2. (Syr. Jac.) a deacon’s 
proclamation, esp, the biddings at the 
gteat intercession, 494. 5. 

Kathuliki (Syr. Jac., 97. 7): the 
general intercession recited by the deacon 
during the fraction and consignation: 
called also b’rdtki(=praedicatio). See 
Kadodixy, Knpiooerv. 

Keddasé (eth.). Hallowing, conse- 
eration ; (1) the Liturgy, 193. 9: 194. 4: 
(2). the Anaphora, 228, 15: 244. ane 
(3) the proclamation of the divine 
holiness in the tersanctus, 231. 26. Cp. 
“Aytacpds. 

Khorhhrdatetr (Arm., xcvii 6, 308): 
‘the little mystery-book’ (i.e. manual of 





579 


things said pvorinds), the priest’s altar- 
book, 

Khiulaji. See Euchologion. 

Kindak (arab.) =Kovrdxtoy q.v. 

Kiss (doracpds, dond{esOau), 1. Kiss 
of Peace. See Peace. 2. Expression of 
reverence for sacred objects, esp. the 
altar and the Gospels. 

Ktzord (‘juncture,’ Arm.): the re- 
frain of an Antiphon q.v. 

Kuddas (arab., formed in imitation 
of syr. kiiddasha q.v.). allowing, 
consecration: (1) the Liturgy 109. 20: 
510..5: (2) the Anaphora, 165. 30. 
The proper arabic form akdis is also 
used. Cp. “Aytaopds. 

Kiuddasha (syr., esp. Nest.). Hal- 
lowing, consecration: (1) the Liturgy, 
252. §: (2) the Anaphora, 274. 14 &c.: 
(3) the proclamation of the divine holi- 
ness in the tersanctus, 284. 34: sancti- 
praedicatio 511. 31. Cp. ‘Ayracpés. 

Kurbono (syr., = Spor Mt. v. 23 sq., 
Heb. v. 1 &c.; mpoopopa Rom. xv. 16, 
Heb. x. 10 &c.). Oblation, offering : 
(1) the sacrifice of the eucharist, 72. 15: 
(2) the concrete eucharistic oblation, 
73- 35: ‘offering,’ ‘ oblation’ in Syr. 
Jac. and Nest. passim: (3) the oblate 
of bread (common in Chald.). See 
AGpov, Npoodopa. | 

Kurobho (syr., = mpooayeyn Eph. ii. 
18): the ‘approach’ i.e. the Anaphora; 
the common Syr. Jac. title, 83. 19: 490. 
25: 491. 11 &c. Cp. Anaphora, 

Kutmarus (arab., copt. katameros 
i.€. xaTd pépos or KaOnpépos: Copt, 
Ixvii. 8): the Lectionary, so called either 
as giving the scriptures piece by piece 
or as containing the lections day by 
day. 


Lachtmara (syr., Nest.) = Zhee, o 
Lord. The hymn so beginning, 249, 254. 

Lamb (arab. alhamal, Copt.): the 
oblate. See Bread. 

Lavatory: the handwashing on the 
part of the ministers at the offertory ; in 


Pp2 


580 


the first instance as necessary after re- 
ceiving the offerings of the people and 
before preparing the oblation to be con- 
secrated : then symbolical (Ps. xxvi. 6: 
13. 22: 469. 3). While the offertory 
either wholly or in part has been moved 
back to the beginning of the liturgy, the 
lavatory has generally kept its place: but 
see 356.5: Cp.543-7: 549.1: 551. 25. 
Done either with ewer and basin at the 
altar, or at a piscina in the sacristy, 
82.27: 271.13: 289.6. See Offertory, 
Xwvevrrptov. 

- Leaven. Used in all eastern rites, 


except the Armenian. See Bread, 
H*mira, Malca. 
Lections (dvdyrwas, dvayveopa, 


ypapn: syr. keryono: arab. kir@ ah: 
copt. /exis: eth. menbab: arm. enther- 
thsovats: slav. tshtente): the sections 
(wepixomh 477. 20: arab. fasl 510. 22) 
from the several groups of the books 
of holy scripture, read in the mass of the 
catechumens. 

I. In the general sense: 1. Old 
Testament (6 vépos ral of mpopprat x\vii. 
17: 3.2: mpopyrns 470. 25: mpopnteia 
527. 19: arm. margarech 425. 27): 
very general until seventh cent. at least: 
Syr. 3: 2: 29. 25: 470. 25: 490. 27: 
Asia 520. 13: Pontus 521. 14: Byz. 
527. 19: 535.10. Now Syr. Jac., Nest. 
(two; in eastertide one), Arm. (not 
always): Byz. only in Presanct. 2. Acés 
of Apostles (syr. p°racsis: copt. praxis : 
arab. zbracsis: eth. gebra hawarydat). 
Syr. Jac. (alternative with Catholic), 
Egypt., Nest. (for second O. T. in 
eastertide), Byz. (for Apostle in easter~ 
tide). | Characteristic of eastertide 
in fourth cent. 477. 5. 3. Catholic 
Epistle (Syr. Jac. p°racsis, see 1x. 29: 
Copt. katholikon: arab. kathiilyacin). 
Syr. Jac. (alternative with Acts), Egyp- 
tian. 4. Apostle (see Apostle), i.e. 
S. Paul. Universal. 5. Gospel (evay- 
yéAtov : syr. ewangeliyun : arab. anjil: 
copt. euangelion: eth. wangél: arm. 





Glossary of Technical Terms 


avetaran: slav. ewangelie). Universal. 
The Gospel is always marked by special 
ritual solemnity: see texts and 468, 
5 sqq.: 504. 13: 524. 23: 531. 
35 $4q- 


II. In a specific sense Lection ig 
used (1) for lections other than the 


Gospel, 314. 22: 346. 10 (cp. western 
lectio): (2) Nest., for O.T. and Acts — 
as distinguished from Apostle and Gos- _ 
pel, 256. 1. ‘a 

Liber ministerii or ministri (syr. — 
c*thobho teshmeshto: Syr. Jac., Syr. Un., 
Maron., ly. sq., lx. 22, 41): the manual 
containing the parts of the liturgy as- 
signed to the deacon and the clerks, 
Cp. Shamashitha, ‘lepodiaxovixdy, 
LvAXerroupyrKdy. 

Lights. 1. On the Altar. 
now (Byz. 2, sometimes more: Syr. Jac. — 
3, occasionally more, on gradines: Nest. — 
2: Copt. 4, at angles: Abyss. 3, at W. 
angles and middle of E. side: Arm, 


many, on gradines); but at earliest a 


mediaeval use. They are probably the 


successors of standing or hanging lights 


in the sanctuary: cp. Avxvia 476. II: 
484. 36 (Ap. can. 3 % Avxvia). In 
Russia a seven-branched candelabrum 
on the floor behind the altar is used. — 
2. Byz., at the little entrance, 367. 30. — 
3. At the Gospel (the earliest recorded — 
ceremonial use) and in the procession — 
before it, 468.5: 372.23. 4. Byz., at — 
the great entrance 378. 39. 


Little month (Copt.): the five, or in — 3 


leap year six, days preceding Aug. 29. _ 

Liturgy (1) the celebration of the — 
holy eucharist : (2) the formula of its — 
celebration. Its names in the several — 
languages may be classified thus: I. 
Ministry or service: Ae:roupyia, slay. — 
Litourgiya, arab. Orth. Khidmat alas- — 
var almukaddasah \xxxviii. 2, Melk. 
Litirjiyahib.5. 2. Sacrifice: Mpoopopa — 
519. 39, syr. Jac. Kurbono, copt. Pros- — 
fora, arm. Patarag. 3. Consecration: — 
arab. Kuddas, Takdis, Nest. Kiddasha, — 


Universal 





Glossary of Technical Terms 


eth. Keddas?. 4. Assembly: Zovagis 
467. 45 &c., Syr. Jac. C’niishyo. ~ 
Lord’s Prayer. (1) Occurs in all 
liturgies, except AZ. const., as the con- 
clusion of the central action and sum- 
ming up of the great prayer (533. 54) 
and the transition to the communion ; 
with a proém and a conclusion (see 
Embolismos). (2) Otherwise used, 


252, 393, 353, 399: CP. 242. 


Ma‘apra (Nest., 262. 13 6) <A 
Chasuble. See Vestments 5. 

Machfad pl. machfadat (eth., 196. 
13: 199.9). The veils or napkins in 
which the oblate is wrapped (196. 19) 
and with which the oblation is covered. 
(Evidently translit. from arab. mihfazah 
‘that in which a thing is kept’ and 
then assimilated to the similarly sound- 
ing eth. word meaning ‘a tower’). 

Malea (syr. ‘ king,’ Nest.). 1. The 
holy leaven used in the bread of the 
eucharist, related to be derived from a 
loaf given to S. John at the Last Supper 
and transmitted through SS. Thomas 
and Bartholomew, Addai and Mari, 
248. 1-12 (cp. ‘Abhdishu Pear/ iv. 6): 
sometimes reckoned by the Nestorians 
as the sixth of the seven sacraments. 
The Syrian Jacobites also use the holy 
leaven. 2. The priest's loaf, pirshana 
malcaya 247.19. Cp. Bread, Hemira. 

Manual Acts: the ceremonial mani- 
pulation of the consecrated oblation ; in 
Byz., and thence in Jas. and Mk., after 
the Lord’s Prayer, in other rites partly 
before and partly after: generally covered 
by a hymn or a deacon’s ‘ proclama- 
tion.’ 

1. Elevation (tpwors; arab. raf'ah: 
syr. 2uyoho: arm. werathsoumn: slav. 
woznoshente): the uplifting of the 
holy bread (Syr. Jac. both paten and 
chalice), with the words Zhe holies to 
the holies. In the earlier writers there 
is no mention of the elevation (483. 37 
is perhaps the earliest), while the words 





| oppayitay 62: 


581 


are frequently mentioned and interpreted 
as an invitation and a warning in view 
of communion (see esp. 534.1). It is 
probable therefore that the elevation 
was originally only the raising and ex- 
hibition (émodexvie 483. 38) of the 
gifts as they were brought out for the 
people’s communion. Later it is ex- 
plained as symbolising the crucifixion 
or the resurrection (Jo. iii. 14, xii. 32: 
486. 39). 

2. Fraction (% nAdow Tot dprov Ac. 
ii. 42 &c.: see Avatpetv, Medrlfew: 
Byz. pedcopds, arab, fasl [Melk. Rism], 
slav. vazdroblenie, arm. bekanel; Syr. 
Jac. Nest. ayo: Copt. fosh, arab. 
kismah, eth. fetaté). ‘ Properly, as 
in the N.T., the breaking of the one 
loaf for distribution, the treatment of 
the Lord’s body as food (1 Cor. x. 16, 
17: Is. lviii. 7, Lam. iv. 4: cp. 480. 
39: 486. 40: 526. 48: if xAdpevor be 
read in 1 Cor. xi. 24 this is still ob- 
viously its meaning), and a reproduction 
of the institution. Later it is regarded 
as symbolical of the passion (533. 56: 
97. 8 sqq.: cp. 480. 36), and the sym- 
bolical «Adois is in some degree distin- 
guished from the peAropés for distribution. 
Hence three fractions can be distin- 
guished: (1) Egypt., at the recitation 
of the institution, 177. 1: 232. 20: (2) 
Byz., the symbolical fraction: not very 
clearly marked but discernible in Jas. 
62. 7 6 KAG as compared with 17 6 dpxe- 
rat pedicev: Mk.138.19, 226: 393. 24. 
(3) Universal: the comminution or divi- 
sion into particles (uepides q.v.) both as 
symbolical and as necessary for commu- 
nion: (in Byz. this is already done in 
the prothesis by the excision of the 
particles from the mpoogopa). The frac- 
tion is generally made along the lines 
of the impress on the oblate; and it is 
always a definite act done before the dis- 
tribution is begun. 

3. Consignation (Syr., Egypt., Pers.: 
Syr. Jac. and Nest, 


582 


riishmo ‘signing’: Copt. arab. rasam, 
eth. ‘“daba ‘to sign’). The signing with 
one species upon the other. Probably 
identical with the following, either 
simply (292. 9) or as its initial act. 

4. Commixture (Byz., Syr., Egypt.: 
évwors 62. 11: mAnpody 393. 34: arab. 
cammal: slav. tspolnenie : arm. kharr- 
noumn). The immission of a particle 
into the chalice, as a symbol of the 
reunion of our Lord’s body and soul 
(Lev. xvii. 11) in the resurrection. 

5. Lntinction: the infusion of the 
whole contents of the paten into the 
chalice with a view to the communion 
of the people in both species at once. 
See Communion, Spoon. 

Mar, fem. mart (Syr., my lord, my 
lady). ‘Title applied to (1) saints, (2) 
prelates. 

Marmitha, pl. marm*yatha (Nest., 
253.9). See Dawidha. 

Mas6b (Eth., ‘pot’ =ordpvos Heb. 
ix. 4): a round box, § x2 in., with a 
cover, of metal or wickerwork, in which 
the bread is brought to the altar before 
the prothesis, 198. 26, 29. According 
to the terms of the prayer over it, it 
must originally have been used for a 
paten. Renaudot (i. p. 474) renders 
arcam sive discum matorem. 

Mass (missa=missto): properly ‘a 
dismissal’ (467. 41): hence m. catechu- 
menorum ‘the dismissal of the cate- 
chumens’ and then the service from 
which they are dismissed, the ‘m. of the 
catechumens’; thence by analogy ‘the 
mass of the faithful,’ the service attended 
by the faithful only. 

Matran (arab.): a ‘metropolitan’: 
and since most bishops in the Levant 
are now metropolitans, in part through 
the suppression of the lesser sees, collo- 
quially a ‘bishop.’ 

MAatiniya (=yperdvoa, Nest.): a 
prostration. See Merdvowa. 

M°caprana yee the Bulogia: 
See Eulogia. 





Glossary of Technical Terms 


Mechir (Copt., lxix. 36, Ixx. 17): the 
sixth month, Jan. 26-Feb. 24. 

Meghedi ( = peAwdia, Arm., 418. 38). 
Formerly in the general sense of ‘a 
hymn’; now appropriated to the —— 
sung during the prothesis. 

Melkites (syr. malcdyé‘ royal,’ ‘ royal- 
ists’), (1) The Orthodox as holding the 
faith of the empire and as opposed to the 
monophysites: (2) the Uniats of Syria 
and Egypt drawn from the Orthodox 
church (so always in this glossary). 

Memorial. 1. (Syr. Jac. methdachro- 
ntitho 493. 10): an intercession. 2. 
(eth. ¢azcdr 203. 21: 204. 4): an 
offering in commemoration, apparently 
of one departed. 3. (Nest. dichrana), a 
saint’s day, 253. 32; or a commemora- 
tion of the departed, 286. 14. ; 

Mesedi (=peowdiov, Arm., 425. 30): 
the Psalm before the Apostle: also a 
proper hymn in vespers. 

Mes6re (Copt., Ixx. 21): the twelfth 
month, July 25-Aug. 23. 

Milk and Honey: administered to 
theneophyte at his communion after bap- 
tism. Usual in the west: in the east 
confined to Egypt (Clem. Al. Paed i 6; 
and 463. 36 sqq. above, which is western 
in origin, cax. Hippol.1g; and S. Jer. 7 
Esat. 54 (iv. c.644 B] mentions the use as 
western: cp. ¢. Lucif. 8 [ii. c. 180 E]). 
Cp. 538. 26. 

Minister (Syr. Jac., Maron , sh°mash, 
107.5, 19, 25): to cleanse the chalice 
&c. after the Liturgy. Cf. Deaconess 2. 

Missal (mzssale): the mass-book, 
containing the whole service of the 
altar for the whole year. Such books 
are unknown in the pure eastern rites, 
but they have been compiled in more or 
less complete form for several of the 
Uniats, lvi sq., Ixvii, 1xxviii, Ixxxv. 

Mixture (mixtio: tvwos 357. 23: 
arab. zthad: slav. soedinenie): the 
mixing of the wine and the water in the 
chalice at the prothesis; in all — 
except the Armenian. 





Glossary of Technical Terms 


Morning Incense, Office of (Copt.). 
An office said before the liturgy, con- 
sisting of the Lord’s prayer, the pr. of 
thanksgiving, the offering of incense, a 
hymn, intercessions, a second hymn, 
creed, Gospel, intercession and the pr. 
of absolution to the Son. There is a 
corresponding office for the evening. 

Métwa (i.e. mauthbo ‘seat’: cp. 
KéG.opa: Nest., 251. 22): a variable 
anthem in the night-office, sung sitting. 

Music. Musical directions are some- 
times given in the rubrics: (1) Byz., 
troparia &c. are rubricated with their 
7xos or tone (arab. dahz: slav. glas). The 
tones are numbered (as were the western 
till after Guido of Arezzo), not. trom 
i to viii alternately authentic and plagal, 
but from i to iv, each number including 
an authentic and a plagal: thus jx. y= 
v authent., hxos tA. 5 = viii plag. (2) 
Coptichymns are rubricated échos Adam, 
Job or Batos or in arab. simply adam 
(sic), aiyab or watus, the tones being 
named apparently from some. typical 
hymns. (3) -The skirl of the Abyssi- 
nians is noted with neums in the books 
and two tones (zémd@) ‘the first’ and 
‘araray’ are mentioned in the rubrics 
198. 18: 218.1: cf. 222,17. (4) The 
Nest. hymns are rubricated with the 
names of typical hymns, 253. 28: 258. 
30: 269. 2: 299. 6. 

Mystery, mysteries (yvaornpiov, syr. 
roz0, arab. sirr, eth. meshtir, copt. mys- 
térion, arm. khorhhourd, slav. tayna. In 
LXX Dan. ii. 18 &c. =T) ‘a secret’; Tob. 
xii. 7, 11, Judith ii..2, Wisd. ii. 22, vi. 
22, 2 Macc. xiii. 21 ‘a secret plan or 
counsel’; so in N.T. generally: but 
Apoc. i. 20, xvii. 7 and perhaps Eph. v. 32 
‘a symbol’ as representing or expressing 
a secret), The sacraments and especi- 
ally the eucharist, the usage being no 
doubt in part influenced also by the 
pagan mysteries, to which the sacra- 
ments correspond. So in the liturgies 
(1) the unconsecrated gifts, 42. 16:74: 





583 


14: 75. 28: (2) the consecrated gifts, 
25. 21, 34% 104. 22. 


Narthex (vdp0né, 523. 37: 524. 29). 
The inner vestibule of the church... At 
first a space railed off at the west end: 
then formed by rails between the columns 
of the return of the aisles, possibly of 
the aisles themselves: then an ante- 
chamber severed from the nave by a 
wall. See Doors. Occupied by Hearers 
(Penitents), Catechumens and Com- 
petents. 

Nave (Byz. vads, arab. canisah, in 
Melk. also hazcal, slav. korabl, arm. 
khmbaran: Nest. haicla). The body of 
the church, occupied by the Kneelers 
and Consistents (Penitents) and the 
Faithful. The gysaeconitzs or place for 
the women is either railed off with a 
grill (Copt.) oris a gallery (Byz.). The 
nave contains the ambo (q.v.) and the 
soleas, the platform of the singers. 

Neophyte (vedputos, veopwriotos II. 
13, veoreAnjs 26. 13): one newly bap- 
tised. 

Neschkhar (‘ wafer,’ Arm.): 1. the 
eucharistic Bread q.v. 2. The Eu- 
logia q.v. 

Nineveh, Fast of (Syr. Jac.: Egypt., 
lxix. 37: 158. 31: Nest.) : the monday, 
tuesday and wednesday of the third week 
before Lent, fasted in commemoration 
of the preaching of Jonah. 


Oblate (oblata 5 30. 29: oblatio 541. 
21): the eucharistic loaf. See Bread. 
Oblation. See Offering. 
Oblationarius (539. 28): one of the 
ministers who received the oblations of 
the people. Probably a subdeacon, as 
in the west. Perhaps represents mpoo- 
popapios, which occurs. 
Offer. See ’Avadéperv, Mpoodyey, 
Npockopiferv, Npoodéperv. 
Offering. See “Avadopa, Adpoy, 
Ovcia, MpooKopdy, Mpowdopa. 
Offertory. (Swpopopia 504. 33: mpoo- 


584 


wopibh 319. 1). The offering of the 
material elements of bread and wine 
and water and ‘other devotions of the 
people’ inthe mass of the faithful before 
the anaphora. Originally involves three 
moments, (1) the offering on the part of 
the faithful through the ministers at the 
sanctuary (508.6: 525. 18: 538. 19): 
(2) the selection of the oblations to be 
consecrated and their preparation by the 
deacons: (3) their ‘setting forth’ on 
the altar by the deacons (485. 30: 488. 
2: 525.27). In course of time, perhaps 
partly through the adoption of the 
solemn making of the bread at the 
church, (1) fell into disuse in its large 
ceremonial form and took the shape of 
informal offering before the liturgy or 
of offering money at a collection ; (2) 
was moved back and became the Pro- 
thesis (q.v.) before the liturgy; and (3), 


in rites where the oblation was prepared 


at a separate table, became the Great 
Entrance with the Offertory prayer 
(Byz.) ; in rites where the oblation was 
prepared on the altar, was reduced to a 
prayer (Syr. Pr. of Veil?; cp. Mk. 124) 
or vanished altogether (Copt., Abyss.). 
Nest. is mixed: see 262, 267. On 
the Diptychs and the Lavatory which 
belong to the Offertory see sub vo- 
cibus. 

Oil, Oblation of (190. 24): the con- 
secration of the oils of the catechumens 
and of the sick, and of the chrism of 
confirmation, after that of the eucharistic 
oblation. The oils and the chrism are 
still consecrated at the same point on 
maundy thursday. 

Ordo communis (Syr. Jac. ¢échso 
d°kiirbono: Syr. Un. and Maron, arab. 
rutbat alkuddas: Eth. sher'ata keddasé 
194. 4, Randna keddasé): the rubrical 
framework and permanent prayers &c. 
of the liturgy as distinguished from the 
several anaphoras and proper lections 
and hymns. Cp. ordo missae. 

Orthi (Arm.) =’Op@ot q.v. 


Glossary of Technical Terms 








Ourar (wpdpov, Arm., 414. 10). A 
Stole. Sce Vestments 3. rie 

Oven (Nest., 248. 23). The oven in 
the sacristy or other chamber attached 
to the church, in which the sacred loaves 
are baked. It is apparently (248. 24) 
of a usual type of eastern oven, a clay- 
lined cavity in the floor. 


Pachon (Copt., Ixx. 21): the ninth 
month, Ap. 26—May 25. 

Pallium (506. 29). 
ments 6. 

Padni (Copt., 168. 16): the tenth 
month, May 26-June 24. 

Papi (Copt., 168.6, 19): the second 
month, Sept. 28-Oct. 27. 

Parastasis. See Napdoracts. 

Particle (uepis 526. 39: 62. 29 d: 
393- 24: arab, juzz: copt. klasma 464, 
5: arm, masa 449. 30, bekor: slav. 
tshastztza): a piece of the broken host, 
such as is given to each communicant, 
See Coal, Pearl. 5 

Paten (fatena 539, 541: 5Sicxos, 
dioxaprov, mivag [Mt. xiv. 8, vulg. déscus} 
546. 38: arab. sainiyah: syr. Jac. pinco 
Lk. xi. 39 mivag], Nest. pilasa (YP 
Ex. xxv. 29], Aathiira [‘ table,’ Ex. xxv. 
23]: copt. diskos: eth. cachel (Ex. xxv. 
29: mivag Mt. xiv. 8], “dwed ‘circulus’ 
226. 25: slav. déskos: arm. maghzmah). 
The plate on which the bread is offered 
and consecrated. Abyss. and Nest., a 
tray, Abyss. 7 in., Nest. 12 in., in dia- 
meter. The Russian paten is commonly 
supported on a central foot. 

Paul (Copt. 150. 4 &c., eth. 213. 10), 
The Apostle or lection from S. Paul’s 
Epistles. See Lections. 

Peace. 1. The Kiss of Peace (da- 
magpds 504. 23: 320. 30: dowdeodat 
473-18: eipnvn 488.7: dydrn 321. 2, 
dyarnoat 320. 29: cp. I Pet. v.14: arm. 
hhamoir srbouthean : slav. tzelowanie: 
Syr. Jac., Nest. sh°/omto: Syr. Un, 
Maron, arab. salam: Copt. aspasmos 
461.9: 162. 36, arab. sah, eth. amchda). 


See Vest- 


Glossary of Technical Terms 


The mutual salutation of the faithful 
(Rom. xvi. 16, 1 Cor. xvi. 20, 2 Cor. xiii. 
12, 1 Thess. v. 26, 1 Pet. v. 14, cp. Phil. 
iv. 21, Heb. xiii. 24, Tit. iii. 15, 3 Jo. 
14), before or after the offertory: in 
fulfilment of Mt. v. 23, 24 (469. I0: 
478. 41: cf. 485. 12). Formerly an 
actual kiss 13. 13: now, Greek, the 
priest kisses the oblation, the deacon 
his stole 382. 26: Syr. Jac., the deacon 
takes the priest’s hands between his own 
and then passes his own hands down 
his face, and so it is passed on through 
ministers and congregation: Syr. Un., 
the deacon kisses the priest’s hand and 
so on: Maron., each takes the fingers of 
the next above between his own and 
then kisses his own: Nest., each takes 
the hands of the next above between 
his own and kisses them, ‘the procession 
of the peace’ 282. 4: Copt., the priest 
bows to the people, and the people turn 
each to his neighbour and touches his 
hand: Arm., each bows to his neigh- 
bour. 2. The verbal salutation ‘ Peace 
be to all’: 314. 24 &c. 

Pearl (uapyapirns, syr. margonitho 
534- 31, arab. jauhar 185. 16, where 
‘elements’ should be ‘fearls’). A par- 
ticle of the broken host. See Particle, 

Penitents. Certain sorts of offenders 
undergoing penance in the shape of ex- 
clusion from communion for periods 
canonically regulated in proportion to 
the gravity of the offence. Distributed 
into four classes, to one or more of 
which each penitent belonged for a 
specified period, passing upwards from 
class to class. The complete system 
was perhaps rather ideal than actually 
realized, and at least it was limited both 
in area and duration, perhaps never being 
effectual outside of Asia Minor, if there, 
and tending to disappear even in the 
fourth century. 

1. The Weepers, mpookdatorres 523. 
33, were not admitted into the church 
but stood without the doors in the atrium 





585 


asking for the prayers of thé people as 
they entered. 2. Hearers, dxpowpevor 
3. 13, 9 axpdacis 524. 29, stood within 
the doors, in the narthex below the 
catechumens, until after the sermon, 
when they were dismissed summarily 
3-13: 524.29. 3. Kneelers, imonin- 
TOVTES 521,27,  UMdMTwOLS 524. 43, of év 
peravola 7. 28, stood at the bottom of 
the nave and were dismissed with prayers 
and blessings, after the energumens, or 
in Lent after the competents. 4. Cov- 
sistents, ovvioTapevor, vvecTOTEs 523, 
40, ‘stood with’ the faithful throughout 
the liturgy but without offering or 
communion (xowoveiy THs mpocevyxis 
xapis mpoopopas). In Ap. const. the 
consistents are dismissed after the kiss 
of peace 13. 28, their communion in 
prayer being limited to the Prayers: 
but this passage may be only a survival 
of an earlier stratum. In the other texts 
the penitents are now not noticed, except 
237. 35 and perhaps 41. 5: cp. 473. 21. 

Pericope (mepixomn, arab. fas). A 
section of Scripture read as a lection. 

P*risto (Syr. Jac., Nest.). See Bread. 

Phaino (¢aivddov, Syr. Jac. 70. 31, 
and Chald.). A Chasuble. See Vest- 
ments 5. 

Phokh (arm.). The verse of an 
antiphon. See Antiphon. 

Pointing (eth. emdré). 
vueuv. 

Pope (Egypt.: mdmas, copt. papa, 
eth. papas). 1. The patriarch of Alex- 
andria: in eth. /ik-papds ‘ archpope.’ 
2. Eth., a metropolitan. 

Praxis (mpdges, Syr., Egypt.). The 
lection from the Acts of the Apostles. 
See Lections. 

Prayers, The (% tpwrn edx7y 13. 28: 
ai evxal Trav moray, h extevijs ixecia). 
The prayers of the faithful at the begin- 
ning of the mass of the faithful, an 
intercession for the whole church bidden 
by the deacon and followed normally by 
an inclination or blessing. In the texts 


See Aeux- 


586 


this moverthent has been variously 003 
arranged and complicated. 

Preanaphoral: the tract of the 
liturgy preceding the anaphora. 

. Presanctified (7a mponyacpéva sc- 
bHpa, arab. briiyijyasmana, alsabik tak- 
disuha, arm. nakhasrbeal: slav. prejdeo- 
swyaschennaya). 1. The gifts before 
consecrated, sc. on the sunday for com- 
munion on weekdays (esp. wednesday 
and friday) in Lent. 2. The liturgy 
in which the presanctified gifts are ad- 
ministered : constructed from the ordi- 
nary liturgy by the omission of all 
between the offertory and the Lord’s 
prayer, the offertory prayer becoming 
the proém of the Lord’s prayer. Byz. 
xciii. 9: xcviii. 32: 345: 537.17: S. James 
lv. 494: S. Mark lxvi. 12. 

Prophecy or Prophet: the Old 
Testament lection. See Lections. 

' Prospharin(Copt., =mpoopépev, arab. 
tbrisfarin 148. 26: 164. 43 so called 
apparently from the deacon’s exclama- 
tion 164. 8). The veil of the oblation. 
See Veil 3. 

Prothesis. See Mpdé@eots. 1. The 
office or act of setting forth the oblation, 
including the arrangement of the bread 
on the paten, the mixing of the chalice 
and the veiling; being the second part 
of the offertory (q. v.) moved back to the 
beginning of the liturgy. (IIpé@eas, 
mpookomidyn : arab. takdimah: | slav. 
proskomidiya: arm. matouthsoumn: Syr. 
Un. arab. alkhidmat alauwali ‘the first 
service’: Nest. g#bhtha, including the 
baking of the bread: copt. prothesis). 
2. The oblation as set forth (360. 28, 
34: 6 dpros ris mpodécews 508.6: 528. 
15: atab. takdimah: slav. predlojente: 
arm. arradschadrouthium 419. 15: 
433-6). 3. The place in which the pro- 
thesis is made (356.15). Byz., originally 
the sacristy 309. 5: now the apse to the 
N. of the bema (70 Bdpeov pépos 367. 
29). For Nest. see Oven, Treasury. 
4. The table on which the prothesis is 





Glossary of Technical Terms 


made (356. 16: arab. briishis, mahil — 
altakdimah, Melk. ma’idah’altak. or 
madhbah altak.: slav. predlojente: arm, — 
entsataran, matouthsaran) : Byz. a table 
in the N. apse, Arm. an altar or a recess 
somewhere on the N. of the altar. 
Prumion (/°riimyiin = mpooijuov,Syr. 
Jac.): the introduction to a Sedro (q. v.). 
Psalms (Yadpuds, Yadrp@dia, efor 
dopa: syr. mazmiiro: 
copt. psalmos: eth. mazmir: arm. 
saghmos: slav. psalom). See Antiphon, 
Dawidha. Used in the liturgy 1, 
chiefly with the lections : see Alleluia, 
Mesedi, Saghmos Jaschou, Shiraya, 
Mpoxeipevov: 468. 28: 477. 8: 506. 
36, 42:°520. 4: 524.16: 535. 11. © 2) 
In the enarxis (q.v.) 487. 18: 253.9: 
345. 17: 364sqq.: 422.6. 3. Atvarious. — 
points, especially at the communion; — 
see Kotvevixdy. ‘ 
Purificator (Syr. Jac., g°miro vol 
37: 107.1: espigo). See Sponge. 


Raised place, The (Nest., magtabh- — 
tha 273. 20): the footpace before the 
altar. a 

Readers (dvayvwotns: arab. kari: 
arm. entherthsogh: slav. tshtetz: syr. 
koriyo: Copt. anagnostés, arab. kari, 
anjili, anagnust, eth. andgu°nstis). The 
minor order entrusted with the recitation 
of the lections and responsory psalms, 
ranking below the subdeacons (29. 25 
&c.). At first the readers read all the 
lections (527), but the Gospel at least — 
has generally been taken from them and — 
given to the deacon or a higher ecclesi- 
astic (cp. 507. 12).. There has also been 
a tendency to confuse them with the 
singers. 1a 

Redditio symboli: the recitation 
of the creed by the competents in holy 
week, 467. 25: cp. 532. 35. ) 

Remains of the consectaniil 
species (7d mepiocevoavta 25.15). Vari- 
ously disposed of: 1. carried into the 
sacristry and consumed by the deacons 


arab. mazsmur: — 





Glossary of Technical Termes 


(Byz., 398. 31: probably 25.15: 463. 7). 
2. Burnt (Syr., 487. 3: cp. Humbert 
¢. calumn., graec. {Max. bibl. patr. xviii. 
397 H]). 3. Consumed by children 
(530. 13: cp. Conc. Matiscon. c. 6). 
4. Consumed by ministers at the altar 
(Nest., 304. 30, in practice their com- 
munion). 5. Reserved (534. 33). 6. Car- 
ried home by the faithful for private 
communion (Egypt., 526. 32). 
Responsory (77.8). See Antiphon. 
' Rite. 1. A type of ritual system, a 
liturgical family. 2. A particular ritual 
function (reAetH, dxodovOia ; syr. tiichsd: 
arab. khidmah: copt. akolouthia). 
Rub the bread, To (Egypt., arab. 
massah alhamal 145.14, eth. mazmaza 
ku°rbana 199.5) i. e.to test the soundness 
of the loaf and to remove loose par- 


ticles: cp. 545. 29. 

Sacristy (wacropéma or -€ia 25.15: 
28 7 [1 Chr. ix, 26 &c. NDW], duaxom- 
«dv 484. 29: oxEvopvAdKioy: arm. sarkav- 
aganoths, avandatoun: slav. riznitza: 
Nest. beth shamasha ‘house of the 
deacon’ 251. 33, Chald. 4. diyakiin : Syr. 
Un. 4. rozé ‘house of the mysteries’ [arab. 
sacristiya|: Copt. diakonikon, arab. 
mauda alkhidmah ‘place of service’). 
The chamber attached to the church in 
which the sacred vessels &c. are kept 
under the charge of the deacon (519. 24). 
The Byz. prothesis was formerly made 
here (309. 5): in Mk, the prayers of the 
enarxis are said here (113. 2). 

Saghavart (Arm., 413. 43). 
Crown. See Vestments 8. 

Saghmos Jaschou (Arm., ‘the psalm 
of dinnertime’ 425. 24). The Psalm 
before the Prophet. 

Sanctuary. The space within the 
cancelli and the veil, containing the 
altar and the synthronus. i. Names 
a. Sanctuary: teparetov 482. 10: 354. 
37: arm, srdaran (cp. syr. baith kidh- 
sho 94.14a: eth. macan kediis 195. 15, 
beta makdas 195. 20, kedsat 196. 36). 


The 





587 


b. Holy of holies q.v. Syr. Jac., Nest., 
Eth. c. Zemple; arab. (Byz., Syr. Jac., 
Egypt.) hatcal 156. 22: copt. erpher: 
eth. hayecal, d. Altar: Byz. 6vo.acrn- 
ptov (rubrics), slav. altar: Syr. Jac. and 
Nest. madhbh°ha 69. 15: 257.10: Copt. 
thysiasterton, manershooushi. e. Trt- 
bune: Bijpa 476.5: arm. bem 423. 2: 
Nest. dim 257.9. f. Chancel: Nest. 
kanct (=cancelli) 253.'16. g. Pres- 
bytery: mpecBurépoy 524. 4. ii. Form, 
&c. Byz., the central apse («édyxn 484. 
28), the one altar being on the chord: 
very rarely there is a second altar in N. 
orS.apse. Syr. Jac. and Copt., the three 
apses, each with an altar on the chord. 
Nest., the square end of the church; 
one altar partly recessed into E. wall. 
Abyssin., a detached rectangular build- 
ing with a dome in the middle of the 
(round) church; one altar under the 
dome. See Cancelli, Doors 3, Syn- 
thronus, Veil I. 

Schapik (Arm., 414. 5). The Alb. 
See Vestments I. 

Schourdcharr (Arm., 414. 30). The 
Chasuble. See Vestments 5. 

Seal. 1. Syr. Jac. tabh‘o, the eu- 
charistic bread. See Bread II. 2. Syr. 
Jac., Nest. Aathama, a conclusion, a 
final verse 72. 8, or blessing 303. 19: 
105. 30. Cp. ’AqmédAvors. 

Second service of the kurbéno 
(Syr. Jac. teshmeshto d°tartén 72. 15, 
Un. arab. alkhidmat althiniyah). The 
second part of the preliminary ser- 
vice before the lections, pp. 72. 16- 
76. 30; in Un. including the vesting 
(which here follows the prothesis). 

Sedro (Syr. Jac., ‘order’ 71, 21: 
74. 30: 80. 20: 108. 7): a prayer con- 
structed by the insertion of verses into a 
more or less constant framework, con- 
sisting of what seems to be survivals of 
psalm-verses with gloria (cp. the Nes- 
torian hymns 250, 25: 253, 29 &c. and 
the common Greek form 354. 5-15) and 
preceded by a proém (frumion q.v.). 


588 


In some cases (74, 80) the structural 
clauses have disappeared. The sedro is 
recited by the priest standing before the 
altar while the censer is swung. 

Sermon (mapakAnois 3. 9: 29. 41: 
&dacKwadia 3. 10: 521. 22 [1 Tim. iv. 
13]: mpooopudAia 464. 25: dmrdia 518. 28: 
mapaiveots 477.39: KnpvypHa: arm. cha- 
voz, tscharr: slav. pooutshenie). The 
instruction and exhortation on the lec- 
tions (xlvii. 22) following the Gospel 
(cp. Lk. iv. 17 sqq., Ac. xiii. 15). It is 
not generally provided for in the rubrics, 
and it is commonly misplaced in prac- 
tice (e.g. Syr. Jac. at 1or. 31). Several 
sermons in succession were not uncom- 
mon in the fourth cent. (29. 41: 477. 
30: 531.53), and, as in some degree at 
present, applause was frequent (468. 39: 
477- 33: 507. 24). 

Servant of the church (Syr. Un. 


khadim alcanisah, 109. 26). The 
sacristan. 
Shamamout (Arm., 421.12). The 


first hymn of the enarxis, of which 
‘ Onlybegotten’ (‘O povoyerns 365. 33) 
is the dominical form. 

Shamashitha (syr. = ‘ diaconate,’ 
Nest., lxxvii.g). The book of diakonika. 
Cp. Liber ministerii, ‘lepodvaxovixdv. 

Sharakan (Arm., xcviii. 1, 308). The 
Canticle book, containing the proper 
hymns of the divine office. 

Sher‘ata gecawé (eth., Ixxii. Io, 
Ixxiv. 34). The Lectionary. 

Shiraya (syr. ‘beginning,’ . Nest. 
256). The antiphon before the Apostle : 
cp. Fipoxe(pevov. (In the divine office 
generally introductory to an anthem of 
the type of 250. 25.) 

Sides of the altar (Nest., gabhz): 
apparently thespaces between the middle 
and the ends of the altar. 

Singer (Yaduqdds 468. 29: Yadrns 
518. 25 &c., iepopadrns 537. 36: syr. 
psaltté 95.10: arab. muratti]: eth. ma- 
zamer: arm. saghmosergov, dpir ‘clerk’ 
416. 11: slav. Zewetz). A clerk of the 





Glossary of Technical Terms 


minor order of singers who form the 
two choirs (xopdés, arab. khurus or 
khiriis) which sing the hymns and the 
antiphons, 

Sophia (Syr. Jac. 82. 3). See Zopia. 

Sponge (onmdyyos 395. 29, Tmoyyd, 
Hovoa 359. 26: arab. zsfanjah: slay. 


gouba: Syr. Jac. espigo, g°miiro,Syt.Un.- 
arab, zsfanjah). The sponge with which 


the vessels are cleansed; in Byz. used 
also to sweep together (droonoyyitew 
395. 28, gvoTéAAav 359. 26: cp. 4II. 
23) the particles on the paten. The 
Arm. purificator (srdithsch, thasch, 
kinak) is a linen napkin. 

Spoon (Byz., Aafis (Is. vi. 6] arab, 
mil‘ akah: slav. Yitza: Syr. Jac. tar- 
wodho 102.2: Copt. kokliarion, mystér, 
mysthéri; arab. mil‘akah: eth. ‘erfa 
maskal 200, 23). The spoon with which 
the people are communicated in the 
two species together. See Commu- 
nion. The Abyss. like the Byz. spoon 
has a cross at the end of the handle: 
hence its name. 

Subdeacon (démodidxovos 13. 20: 
vanpérns 519. 28: cp. xxix. 10: Aecroup- 
y6s 490.7: syr. aphiidhyakno 95. 10: 
hitipathiakna [Nest.]: copt. ypodiakon: 
arab. abiidiyakun: eth. nefka diyakon 
‘half-deacon’ 214. 23: arm. kzsarkavag: 
slav. ypodiakon). One of the minor 
order next below the deacons, assisting 
the deacon in the more mechanical acts 
of the service, as symbolized by the ewer 
and basin for the lavatory delivered 
to the Byz. subdeacon at his ordina- 
tion. Formerly they probably received 
the oblations of the people (Oblation- 
arius). They have now no part de- 


finitely assigned to them in the rubrics — % 


(but see 214. 23: cp. western use), and 


do not exist as a permanent order in ~ 


the Greek church. 
Synaxar (Byz. ovvafdpior, 


nacsar 155.9: \xviii. 10). The Martyro- 
logy or collection of the legends of the 


slay. ; : 
synaksar: Copt. synaxarion, arab, st- 





Glossary of Technical Terms 


saints. In Copt. lections of the synaxar 
are sometimes substituted for the Praxis. 

Synthronus (cvvOpovos : cabédpa 524. 
3, ) dvw Ka. 370. 28, 9 x. TOU @votagTn- 
piov 314. 16: ? sudsellia 506. 22, mpoedpia 
ib. 21). The seats of the presbyters 
ranged round the apse on each side 
of the central throne of the bishop 
(Opdvos 476. 6 &c., 6 &moxom«ds 4. 
530. 32, 6 0. 6 feparixds’ 314. 15). 

Table, The or The holy (1. That 
on which ‘the food of God’ [Lev. iii. 11, 
Ez. xliv. 7] is presented to Him, whether 
the Table of Shewbread [Ex. xxv. 23 
sqq., Lev. xxiv. 5-9: ‘the altar... the 
table that is before the Lord’ Ez. xli. 
22] or the Altar of Burntoffering [Ez. 
xliv. 16, Mal. i. 7,12]. 2. A feast, a 
meal, Ps. xxiii. 5, Ixxviii. 19: so 1 Cor. 
x. 21 tp. Kvpiov ‘the Lord’s feast’ at 
which the Lord’s sacrifice is partaken of, 
as opp. to Tp. Sa:poviwy), 1. The altar, 
called ‘table’ once only in first three 
centt., and that in immediate relation 
with the act of communion (509. 4), but 
commonly from the fourth cent. on. See 
Altar. 2. The feast of the eucharist, 
the eucharist as partaken, 31. 6: 65. 
30: 476. 30: 479. 43: 481.12: 534. 
25. 


Tablitho (Syr. Jac., Nest.). See 
Antiminsion. 

Tabot (Eth.). The Ark (Heb. ix. 4). 
A coffer of gold and gems preserved in 
the cathedral church of Acsum, con- 
taining a slab on which are inscribed 
the ten commandments, supposed to be 
the Ark of the Covenant stolen from 
the temple of Jerusalem and carried to 
Ethiopia by Menelek the son of Solo- 
mon and the queen of Sheba. The slab 
is used as the tablith on the altar (see 
Antiminsion). Hence the tablith in 
every church is called /addt. Possibly 
there has been some confusion, such as 
is common in ethiopic ritual language, 
between the words Zad/ith and ¢abdt. In 





589 


the rubrics ¢@40¢ is commonly used 
where the altar as a whole is meant. 

Tachsa (=Tdfis, Nest.). The book 
containing the liturgies and other sacer- 
dotal offices, Ixxvii. 8. 

Tagharan (Arm., xcvii. 38, 308). 
The Hymnbook, which includes the 
proper hymns of the liturgy. 

Telditho (Syr. Jac., ‘elevation’). 
The rubric of a prayer said by the 
priest aloud and in an erect posture ; 
as opposed to g°hontho (q.v.). Cp. 
Kanina, ’Exdovyots. 

Tersanctus (6 Tpiodyios tuvos 479. 
42, 6 émvixios tyvos 313. 24 &c. [ep. 
479. 48],  dyyeduxt) Sofodoyia 480. 8, 7 
Tov Tpiaayiov SofodA. 482. 22, ayacpds 
q.v.). The Seraphic hymn, being Is. 
vi. 3 (Apoc. iv. 8) with certain modifica- 
tions : (a) ‘heaven and’ is added: cp. 
Clem. R. 1 Cor. 34 § 6: (b) in all. rites 
but Pers. ‘thy’ is substituted for ‘ his’: 
(c) in all rites but Egypt., Mt. xxi. 9 is 
added in some form. See Thanks- 
giving. 

Thanksgiving, The (4 edxaporia 
1 Cor. xiv. 16: 474. 3: 526. 25: 529. 
12: % pvoTiKh THs mpoopopas evx. 506. 
39:  evAoyia 1 Cor. x. 16, cp. xiv. 16: 
evAoynoas, edxaporijoas Mt. xxvi. 26sq. 
&c.: 508. 51). The great Thanksgiving 
with which the anaphora opens and in 
which the divine nature, creation, pro- 
vidence and redemption (tds dparous 
evepyecias 474. 6: Tas iepds Ocoupyias 
488. 18: cp 492. 3 sqq.) are commemo- 
rated, culminating in the recital of the 
Institution. It divides into three parts, 
the Preface, the Sanctus and the Post- 
sanctus, and the distribution of topics 
between the preface and the postsanctus 
is characteristic and more or less a 
criterion of rite. The whole central 
action of the liturgy, whatever its scope 
in detail, was originally included in 
edxapioria: hence 4 «dxapioria as the 
principal title of the sacrament and 
such phrases as } edxapiornOeioa Tpoph 


599 


(Just. M. Ap. i. 66) of the consecrated 


elements. See EvAoyla. ; 

Tho6outh (Copt., lxx. 17). The first 
month, Aug. 29-Sept. 27. 

Three, The (Egypt., 520. 38: al.’ 
121.1) ‘the three great prayers’ (160. 3) 
for the church, the pope and the con- 
gregations, bidden by the:deacon and 
recited by the priest at the end of the 
Prayers. 

Throne. 1. The Altar q.v. 2. The 
bishop’s throne. See Synthronus, 

Tone: see Music. 

Treasury (Nest., dezth gaza 262. 184, 
beith kiudhsha ‘house of the holy thing’). 
A recess in the N. wall of the sanctuary 
where the vessels are placed until the 
offertory. 

Trisagion (Byz. 5 tpicdyos tyuvos 
535. 1, 6 Tpioay. 527. 7, 70 Tpioayov 
345. 2: arab. ¢risdjyiin: slav. trisyatoe: 
arm. erechsrbeann or ergsrbeann: Copt. 
arab. ajyis althalathah), ‘The hymn 
“Aywos 6 @eds. xTA related to have been 
revealed at Constantinople in the ponti- 
ficate of S. Proclus (531. 9), and first 
occurring among the cries of the fathers 
of Chalcedon (Labbé-Cossart Conc7lia iy. 
1192 A). Sung either at the beginning 
of the mass of the catechumens (Byz., 
Syr., Pers.) or before the gospel (Egypt.). 
Addressed to the holy Trinity (481. 23); 
but by Monophysites and Armenians, 
since Peter the Fuller, to the Son, an 
additional clause being added: in Syr. 
Jac. the original ‘ who wast crucified for 
us’ always (77): in Copt. and Abyssin, 
this and other clauses 155, 218: in 
Arm. a proper for the season (423). 
In Byz. on certain festivals a proper 
antiphon is substituted for the Trisagion 
(369). 7 

Turgama (‘ interpretation’: Nest., 
257, 259). A hortatory hymn sung be- 
fore the Apostle and the Gospel. That 
for the Apostle is fixed: for the Gospel 
propers are provided. They are now 
disused. The composition of ¢argami 





Glossary of Technical Terms 


| is attributed by ‘Abhdishu (Assemani 


B. O. iii. [1] 66) to Bargauma (fl. 480), 


Uniat : a community, which retaining 
with small modifications its own rite, 
customs and canons, has submitted to 
the Roman see and accepted the Roman 
dogmatic system. The Uniats are (1) 
formerly Orthodox, and of the Byzantine 
rite, the Melkites (rim cdatalict) of 
Syria and Egypt (arabic rite) ; the Greek 
‘catholics’ of the Levant and Italy and 
the Albanians of Sicily (greek); the 
Bulgarian and Ruthenian (slavonic) and 
Roumanian (roumanian) ‘ catholics’ of 
the Balkan Peninsula and Austria Hun- 
gary: (2) formerly Jacobite, of the 
Syrian rite, the Syrian (syriac, rubrics 
in carshuni, i.e. arabic in syriac script) ; 
of the Egyptian rite, the Coptic (coptic 
with arabic rubrics) and Abyssinian 
(ethiopic), ‘catholics’ of Asia and 
Africa: (3) formerly Monothelete, of 
the Syrian rite, the Maronites of the 
Lebanon (syriac with carshunic rubrics): 
(4) formerly Nestorian, of the Persian 
rite, the Chaldaeans of Kurdistan and 
Malabar (syriac): (5) formerly Grego- 
rian Armenian, of the Armeno-Byzantine 
rite, the Armenian ‘ catholics’ of Asia 
Minor, Turkey and Austria (armenian). 

Uro6ro (wpapoy, Syr. Jac., 70.10). A 
Stole. See Vestments 3. ; 


Vacas (Arm. 414. 25). An Amice, 
See Vestments 9. a 

Veil. I. The curtain of the sanctuary 
(xaranéracpa 506, 18 [in Ex. Lev.= 
np the veil of the holiest], mapamé- 
taspa 476.8: 523. 43: dupidupa 476. 
8; ByAa vela 506. 17, cp. 509. 12: 
syr. wila vela 268. 35: copt. kafa- 
petasma: arab. hijab [stitarah 511. 2): 
eth. mantola‘et : arm, waragoir: slay. 
2awesa). 
_ I. The curtains of the altar, hung 
on rods between the columns of 
the ciborium. These have generally 





Glossary of Technical Terms 


vanished ;. but the Syr. Jac. and Arm. 
have a curtain in front drawn during the 
manual acts and the communion. 

‘ III. The silk veils of the oblation 
(Byz. «éAvppa, mémAov 547. 22, arab. 
tld, slav. pokrowetz: arm. chégh: Syr. 
Jac. shtishepho: Syr. Un. arab. mandi/: 
Maron. arab. g7#@: Copt. mappa, arab. 
lafafa, eth. macdan, machfad, lebes: 
Nest. shishifa). 1. Byz, Syr., Egypt. 
have three veils: (a) For the paten 
(mpirov Kar., koxordd, 360. 5, arab. g. 
alauwal, slay. maliy wozdouch: Syr. 


_ Jac. hitphdyo d’pinco 73. 2: Syr. Un., 


Maron. arab. g. alsainiyah: Copt. no 
special name 148. 25 ([/afafa], eth. 
cedana ‘Gwed 226. 25). The Byz. is 
sometimes a metal dome. (b) For the 
chalice (Sevrepoy nad. 360. 13, arab. 
& althani, slav. as a.: [corporalia 
545.7]: Syr. Jac. 2, d°cdso 73. 2: Syr. 
Un. and Maron. arab. g. alcds: Egypt. 
no special name 148. 25). The Coptic 
chalice is covered with a cubical box 
(tote, thronos nte pipotérion, arab. cursi 
alcas ‘stand of the chalice’) with a round 
aperture in the top corresponding to the 


-mouth of the chalice which stands within 


flush with the top of the Zo¢e : the aper- 
ture is covered with one of the mats (thom 
‘plate,’ arab. tabak, hasirah). which 
lie on the altar, and the paten is placed 
on this. The Byz. is sometimes a metal 
cover. 
360. 18, vepéAn, dvapopa, Td dvwrarov 
métrov 348. 25 5, TO péya ciAtppevor 
548. 32, arab. g. alfaukdni ‘top veil’ 
[Melk. satar alf. ‘top shield’], slav. 
bolshoy wozdouch: Syr. Jac. annaphiira 
74. 15, ‘atmo ‘cloud’ 7o. 38: Syr. 
Un. and Maron, arab. xafiur: Copt. 
prosfarin, arab. ibrisfarin 148. 26, 
eth, macdan 204. 27). 2. Arm. seems 
to have two, one of the chalice ¢satskoths 
skuh, the other of both paten and 
chalice, chagh. 3. Nest. has one cover- 
ing for both, shiship~a 282. 17 d. 

IV. Nest., the humeral veil (#°kad- 


(c) For both (rpiroy KaA., dnp, 





59! 


fana 298.5 6) worn by the deacon who 
hoids the paten at the communion of 


the people. 
Verse. See Antiphon. 
Versicle. See Irixos. 


Vestments (7% feparix oroAn 345. 2: 
399. 7 [1 Esd. iv. 54]: arab. Orth., Melk., 
Syr. Un. hullat alcahniityah, Maron. 
thiyad altakdis : Copt. tistolé nieratikon, 
hbés ethouab nte niouzb,. arab.. badlat 
almukaddasah alcahniityah), The prin- 
cipal vestments, for the most part com- 
mon to all rites are the following : 

1. The Alb (yitwviokos 476. 14, 
xiT@viov 506. 27: Byz. ororyapiov, ort- 
xapiov, arab. zstikharah, slav. stichar, 
arm, schapik: Syr. Jac. ciithino, Syr. 
Un. arab. kamis, Maron. citiinah: Copt. 
stoicharion, stychart, potérion [ = 10b%- 
pns|, shentd, marppa, mappa, arab. 
tiniyah, eth. kamis: Nest. ¢iidhra, 
Chald. ca#thina). The principal under- 
vestment, worn by all orders : a sleeved 
tunic reaching to the feet, properly of 
white linen, now sometimes of other 
material, and for deacons generally 
coloured (except Copt.). 

.2. The Cuffs (Byz., émpavina, ém- 
paueca, arab. cumm pl. acmam, slav. 
naroukawnitza, arm. bazpan : Syr. Jac. 
zendo, -dé: Syr. Un. arab. 1. zunndr, r. 
zand: Melk. and Maron. arab. cumme 
pl. cummin: Copt. kamasion, arab, 
cumm pl. cumman, eth. acmam, edjgé : 
Chald. zexda). Embroidered cuffs, or 
in some. cases armlets reaching the 
elbow, confining the sleeves of the alb, 
worn by bishops and presbyters, and in 
Byz. also by deacons (other rites ?). In 
Copt. and Abyssin. much in disuse : 
unknown to Nest. (At 197. 42 there is 
some confusion in the text, the acmam 
being spoken of as if the amis). 

3. The Stole. a. Sacerdotal (Byz. 
émtpaxnrov, arab. dztrashil [Melk, b7- 
trashil|, slav. epitrachil, arm, ourar : 
Syre Jac. @roro, Syr. Un. arab. béttra- 
shil(?), Maron. b:trashil : Copt. drarzon, 


592 


schordion, arab. bitrashil, eth. motahet : 
Pers. wrara). <A broad strip of silk, 
with an aperture at one end for the 
neck : worn by bishops and presbyters, 
hanging in front like a scapulary. The 
Nest. priest’s. stole is like the western 
and worn in the same way, crossed. by 
presbyters, hanging by bishops. b. 
Diaconal (é06vn 476.16: 506. 28: Byz. 
wpapov, arab. zunnar, slay. orar: in 
other rites, as a.), A narrow strip of 
embroidered silk, worn either pendant 
back and front from the left shoulder 
(Russian, Nest.), or passed under the 
right arm with the ends thrown over 
the left shoulder and so hanging back 
and front (Greek, Syr. Jac., Copt., 
Abyssin.), or by Coptic subdeacons 
passed across the breast, under the arms, 
crossed on the back, drawn over the 
shoulders and the ends passed through 
the band in front (like Byz. deacon at 
the communion 393. 8, except that here 
it is crossed again in front). 

4. The Girdle (Byz. (avn, (wvdpior, 
arab. zunnar, slav. foyas: arm. golz: 
Syr. Jac. zénoro: Syr. Un., Maron. 
and Melk. arab. zunnar: Copt. zoun- 
arton, ounarion, arab. mintakah, zin- 
nar, eth. zendr: Pers. ziinara). A 
waistband worn by bishops and pres- 
byters, commonly with clasps, confining 
the alb and (except Abyssin.) the stole. 

5. The Chasuble (Byz. peAdvns, pedd- 
viov, -wviov, aiwddiov, -wdtov,. arab. 
tflinyah, slav. felon, arm. schourdcharr, 
Melk. arab. faliéinyiin: Syr. Jac. phaino, 
Syr. Un. arab. badlah, Maron. arab. 
vida’: Copt. felonion, kouklion, am- 
forion, arab. burnus, eth. kaba lanka: 
Nest. ma‘apra, Chald. phaina). The 
supervestment of priests : in form a semi- 
circle of material put on like a western 
cope and sewn up the front, thus en- 
veloping the person and requiring to be 
drawn up over the arms to allow of 
action.. The Greek chasuble is still in 
this form, slightly shortened in front, 





Glossary of Technical Terms 


and provided with buttons &c. by means 
of which the front can be folded and 
held up so as to leave the arms free 
(hence xaAdoa 70 . 379. 41 ‘to undo 
the buttons and let the front fall’), In 
Russia the front is generally cut out, 
leaving a fall of about nine inches from 
the neck. In all other oriental rites the 
chasuble has been opened down the front 
and is only fastened on the breast, be- 
coming in effect a western cope. In 
place of the chasuble Greek metro- 
politans and all Russian bishops wear 
the Sakkos (cd«tos, slav. sakkos), a loose- 
sleeved tunic, identical in form with the 
western dalmatic. 

6. The Pallium (Byz. &popédpor, slav. 
omofor, arm. emiphoron: Syr. Jac. hem- 
aicho( ‘necklace’ Gen. xli. 42 &c.], arab. 
bitrashin: Syr. Un. arab. ‘dztrashil: 
Copt. dmoforion, pallin, arab. ballin, 
bitrashil: Nest. martuta). A long scarf 
originally of lamb’s wool (507. 1), 
marked with crosses, worn by bishops 
over the chasuble, passing round the 
shoulders, tied loosely on the left 
shoulder, and its ends falling nearly 
to.the ground back and front. Byz. 
and Copt. is now of embroidered white 
silk: the Syr. Jac. of the same colour 
as the chasuble and shaped like a 
double epitrachelion or a scapulary: 
among the Nestorians it is disused. 

The following are less prevalent and 
of smaller importance : 

7. The Genual (Byz., émyovariov, 
iroyovariov, arab. hajr, slav. palitza, 
arm. koncherr). A lozenge-shaped em- 
broidery hung from the girdle: worn by 
Byz. dignitaries (355. 36). In origin it 
seems to be either a napkin or a pouch, 
and in Russia the presbyteral form 
(nabedrennik) still hangs like a pouch. 

8. The Crown (Byz. pirpa, slay. 
mitra, arm. saghavart: Syr. Un. arab. 
taj: Copt. métra, klam, tschrépi: arab. 
taj). A crown of silver, in form like 
a high royal crown, the hoops filled in 





Glossary of Technical Terms 


with velvet decorated with jewelled 
medallions, the whole surmounted by a 
cross: that of the Coptic patriarch and 
some of those of the Abyssin. are more 
like helmets. Used by Orthodox, Syr. 
Un. and Coptic bishops: by Arm. and 
Abyssin. presbyters, and sometimes by 
Armen. deacons. Armen. bishops use 
western mitres: Syr. Jac. and Syr. Un. 
bishops use a hood (syr. maguaphtho, 
carsh. macnaphah: perhaps the Maron. 
mancaphah is a hood, but it seems 
to be the amice), as also Coptic dig- 
nitaries (whence kowk/ion of the chasuble 
from its hood: and durnus is a hooded 
cloak), and Nest. bishops (d¢rina). 

9g. The Amice (Arm. vacas, Syr. Un. 
carsh. hamlich, Maron. mancaphah?). 
An oblong linen arranged about the 
neck and tied under the arms with 
strings. Derived from the Roman use 
but worn over, not under, the alb by 
Armen., Syr. Un. and Maronite priests. 
The Armen. vacas has a large apparel 
of repoussée metal forming a collar. 
The Copts use a vestment (copt. palin, 
ballin [pallium], /ogion “[doyeiov [YN 
‘breastplate’ Ex. xxviii. 23 &c.], ephout 
[? TADS * ephod” Ex, xxviii. 4 &c.], arab. 
ballin, shamlah, tatlasén) which is in 
effect an amice, a long linen cloth 
arranged round the head like a hood, 


Qq 





593 
and hanging back and front over the 
right shoulder: used by presbyters. 


See Bread. 

Water. 1. Mixed with the wine in 
the chalice at the prothesis. See Mix- 
ture. 2. Byz., Hot (Oepydv 341. 21, 
TO (éov 394. 12: arab. z@wum), infused 
into the chalice after the Commixture 
(not Armen.). See Zéov. 3. Abyss., ad- 
ministered to and drunk by communi- 
cants after communion to cleanse their 
mouths, 242. 1. 4. Copt., sprinkled on 
the altar (and on the people) at the end 
of the liturgy, 188. 15. 

Watus (= Baros, Copt. arab., ciii). 
See Music. 

Wipe the face (Copt., arab. massah 
wajh, 188.18). A symbol of the appli- 
cation of the blessing given or prayed for. 
Probably borrowed from the practice 
of the Moslems who pass their hands 
down their faces after prayer. Cp. Syr. 
Jac. form of the Peace: see Peace I. 

Worship, To (Nest. s*gedh). To 
genuflect. Cf Merdvo.a, Mpooxuvetv. 


Wafer. 


Zendo (Syr. Jac., Syr. Un., Chald.). 
The Cuff. See Vestments 2. 

Zumara (‘song,’ Nest., 258). The 
Alleluia and its verses. See Alleluia. 

Zunoro ((wvdpov, Syr. Jac., Pers.). 
The Girdle. See Vestments 4. 


594 


Bo ea Pils AE NE ee RE a eee a eS aa 
ic Pat Sheet ee cet ONS Tees ee KX 
Ps Sa cd J Pp " 7 ‘ 


Glossary of Technical Terms 


B, GREEK 


“Ayia, ta (arab. alkudsén: copt. 
néethouab: arm. srboutheanch 413. 22. 
LXX = DwaIpA , consecrated things, sa- 
crifices &c., Lev. xxii. 2). 1. The gifts 
as offered in the offertory or prothesis, 
122. 290: 379.32. 2. The consecrated 
gifts, 398. 31. 

“Ay.dleuv (syr. Zaddesh : arab. kaddas : 
eth. kaddasa: copt. toubo, eragiazin : 
rendered above by ‘sanctify,’ ‘hallow.’ 
LXX =p, wr IPT a. consecrate, Ex. 
xxviii. 41, Lev. xxvii. 14; b. regard as 
holy, Dt. xxxii. 51, Is. viii. 13). 1. To 
consecrate the gifts: of our Lord at the 
institution, 51. 29; of the divine action 
in the liturgy, 54.6. 2. Toacknowledge 
or proclaim the divine holiness, 132. 4. 

“‘Ayidopata, ta (arab. kudsat, LXX 
= Dwp consecrated things, Ez. xx. 40). 
The consecrated gifts, 65. 32 a: 338.20. 
Cp. “Aya. 

“Aytaopds (syr. kiiddasha, arab. kud- 
ads, takdis, eth. keddasé, qq. v., copt. 
agtasmos). 1. Consecration, 536. 18. 
2. The proclamation of the divine holi- 
ness, 132. 5. Cp. “Ayudfeuv. 

*Ajp. See Veil III. 1c. 

*Axodov0ia (506. 37: arab. khidmah, 
copt. akolouthia, syr. tiichso). An office 
or service. 

*Axpoot{xtov (29, 30). The refrain 
of a responsory psalm. See Antiphon. 

*Axpowpevos. See Hearers. 

“ApBov. See Ambo. 

*Apuyros : uninitiated, unbaptized. 

"Apdidvpa. See Veil I. 

*AvaBabwol: the gdai ray dvaBabuav 





or Gradual Psalms, cxix (cxx)-cxxxiii 
(cxxxiv): sung in three groups as at 
once the psalms of vespers and the anti- 
phons of the enarxis of the Presanctified, 
345. 18a. 

*Avayvwopa. See Lections. 

*"Avayvwotikéy. The Old Testament 
Lectionary, of the divine office and the 
Presanctified, 1xxxii. 33, lxxxvii. 

’"Avaderkvivat. 1. ‘Exhibit,’ ‘display,’ 
perhaps with the further meaning of 
‘dedicate,’ of our Lord at the institution, 
529.17: 51. 28, and syr. haw? 493. 25: 
87. 3. 2. ‘Declare’; so ‘make,’ 16, 
19: 26. 15: 347.12, particularly of the 
effect of consecration 329. 32: hence 
h avddetis Tov dprov ris evxapiorias the 
consecration, 523.10. 

*"Avadépew (sc. ém 7d Ovovacrnpiov 
Jas. ii. 21. In Ex. Lev. Num. generally, 
like émri@nm,=VYOPN ‘burn’; else- 


where generally =P ‘lift up’: in 
both cases, of the action of the ministers 
in the burntoffering: cp, Heb. vii. 27. 
Rarely of the people as bringing the 
burntoffering, = 8°27] Lev. xvii. 5: 2 Chr. 
xxix, 21, 31, 32, or 203i] Lev. iii. 14: 
see Mpoodyerv, Mpoodépery. In Heb. 
xiii, 15, 1 Pet. ii. 5 of the church as the 
dy.ov iepdrevpa. In the other languages, 
properly, syr. assek ‘lift’ Ex. xxiy. 5, Ps. 
li. 19, 1 Pet. ii. 5: eth. a'eraga ‘bring 
up’ Ps. li. 19, 1 Pet. ii 5: copt. az 
epshoi or ehré ‘bring up’ Ex. xxiv. 5, 
xxx. 9). In respect of the eucharist 
(1) of the deacons putting the oblation 
on the altar 525. 27: (2) of the cele- 





I ne 


Glossary of Technical Terms 


brant ministering the anaphora, 29. 7 sq. 
Never of the people. In the other 
languages the proper words are not 
used distinctively: syr. asse# 268. 2: eth. 
@eraga 197. 1: 204. 21: 217. 32: but 
copt. zz ehrét exactly in the anaphora 
of S. Greg. 

*Avadopé (=ND} burntoffering, LXX 
Ps. 1.19: Sym. Gen. viii. 20, 2 R. vi. 17, 
4 R. xvi. 15%, Job xlii. 8, Ps. xix. 4: 
generally 6Aoxavrwpa, -wois, Kdprwpa, 


-wats, dAokdpmmapa, -wois). See Ana- 
phora. 
*AvOodASytov. The book containing 


selections of propers from the J/enaea 
&c, 

“AvOpagé. See Coal. 

*"Avridwpov. See Hulogia. 

’"Arédvors (arab. fall, slav. otpoust, 
Melk, arab. £hatm ‘ seal,’ cp. Seal 2). a. 
Dismissal,the breaking up ofanassembly, 
505. 34: sodmoAvecGa: ‘to break up,’9. 21: 
27.14. Cp. Mass. b. The conclusion of 
an office and the formula with which it 
is concluded, 398. 28: 399. 28: edx? 
dmoduTixn 67. 23: cp. absolutio. So 
dmodurixvov (Melk. arab. adbiliticyin), 
the troparion sung at the end of ves- 
pers and lauds. The conclusion and the 
concluding formula of a movement in 
the liturgy, 361. 11. So the dwodvtiov 
is sung after the Little Entrance 368. 
34, and after the Communion 396. 20. 

*Arrodvtixiov. See ’Amddrvots. 

*Atroomoyyifew. See Sponge. 

*AméotoXos. See Apostle. 

*Atrodaivery, ‘ declare,’ ‘ appoint’; so 
‘make’ 8. 27 (very common in Cyr. 
Al.): so of the effect of consecration, 
21.7. Cp. "Avaderxvivac, 

*"Apxtepets. See ‘lepevs. 

*Aowaler Oar, Aoracpds. See Kiss, 
Peace. 

*"Aotyp, aorepioxos (360. 1: 547. 
15: 548. 30: 550. 36: arab. najm: 
slav. zweednitza: Copt. arab. kudbbah 
‘dome’: Byz., Syr. Un., Copt.). Two 
metal bars, the Greek bent twice at 





595 


right angles, the Coptic half hoops, 
crossed and rivetted at the centre; 
set on the paten to prevent the dis- 
arrangement of the bread by the veil. 

Avrépedos (369. 7: so ididpuedos) : 
having a tune proper to itself. 


Bawrildpevos. See Competent. 

Bypa. See Ambo, Bema, Sanc- 
tuary. 

Bynpdbupa. See Doors 3. 


Tvwpioate. See ’Emyiveckerv. 

Aecxvivat. 1. ‘Point,’ by way of 
marking the application of the spoken 
formula: a. of the deacon, 386. 1: 387. 
1; b. of the priest, Copt. arab. ashar 
177. 29: so eth. emaré ‘ pointing,’ 204. 
16 &c. 2. ‘ Display,’ 368. 22. 

Avatpetv (489. 28: 526. 49. LXX 
Gen. xv. 10 W3, Lev. i. 17, v. 8 D137, 
Ley. i. 12 MAX, of dismembering sacri- 
fices). To break or divide the host. 
See Manual Acts 2. 

Avakovetv (4. 3), of the deacon, to 
recite the formulae appropriated to him. 
Cp. Knptooetv. 

Avaxovikd. See Diakonika. 

Avakovikdy. See Sacristy. 

Avoxoxdduppa. See Veil III. 1 (a). 

Aloxos, Sioxdpiov. See Paten. 

Aoxetov. See Communion. 

Avvapis (370. 7@): the deacon’s call 
to the choir to raise its voice. 

AGpov (in LXX, frequently =) ; 
in Lev. and Num.={2P, except Lev. 
xxi. 6, 8, 17, 21, 22, xxii. 25, Num. 
xxviii. 24 where = O12 of ‘the bread 
of God.’ Thus it is the most inclusive 
word for sacrifice. In N.T., except 
Eph, ii. 8, Apoc. xi. 10, always of a 
gift to God, and this, except in Lk. xxi. 
I, 4, in the sense of a sacrifice, Mt. 
ii. II, Vv. 238q., xv. 5, xxiii. 18 sq., Mk. 
vii. 11, Heb. v. 1, viii. 4, ix. 9, xi. 4). 
See Gift. 


Qg 2 


596 


Awpodgopia (508. 16 sq.), Swpodo- 
petv (33.4). See Offertory. 


Eixaév. See Icon. 

EiAnrév (316.10: slav. 2/¢ton, liton). 
The corporal or napkin on which the 
oblation is placed. In origin, a con- 
venient reduplication of the linen cloth 
of the altar (owddv 508. 4): now 
generally of silk. The name is derived 
apparently from Mk. xv. 46. Cp. An- 
timinsion. 

EiAippéevov, Td péya (548. 32: for 
eiAnuévoy). See Veil III. 1c. 

Eipnvixa (arab. salamyah). The dea- 
con’s ektene, so called from the phrase 
év eipnvn Tov Kupiov dend@pev. 

Etppos (slav. zrvmos). A troparion 
which ‘ draws,’ or sets the structural 
type of, a series of troparia: e.g. ‘the 
hirmos of the gth ode,’ 388. 7, is the 
troparion which is the model of those 
which make up the 9th ode of the canon 
of the ép@pos or lauds for the day. 
The Eippoddyor is a collection of such 
troparia. 

EicoSixdy (368. 29: slav. wehodnoe). 
The hymn after the Little Entrance: be- 
ing a verse (on feasts of our Lord proper, 
on other days Aedre mpooxuyjnowpev Kai 
mpoonéowpev Xpiot@) followed by a re- 
frain (on feasts of our Lord and of 
B. V. M. that of the 2nd antiphon of 
the enarxis, on other days that of 
the 3rd ferial antiphon, S@cov 7pas 
vit @cod 6 év dylois Oavpaoros WdadAdovTas 
oo dAAnAovia). 

Eicodos. See Entrance, 

’Exreivare, ‘stretch forth’ the hands, 
132. 27: 133.10; where it is apparently 
addressed to the concelebrating pres- 
byters, bidding them to mark their co- 
operation with the principal celebrant 
either by spreading their hands in prayer 
(ep. Is. i. 15) or by extending them 
towards the oblation. 

"Exrevy (cp. ) éxrevts ixecia 373. 4: 
slav. ektentya, arab. actdni, Melk. acta- 





Glossary of Technical Terms 


nin: Copt. deésts, arab. ¢il/bat): an 
litany of several suffrages ; with perhaps 
also a suggestion of ‘fervour’ (Joel i, 
14, Jonah iii. 8, Judith iv. 10, Ac. xii. 5: 
cp. éxrevia 478. 21, Judithiv. 7). Called 
also Eipyvixd, Svvarrh qq. v. The 
Little ektene or synapte (% juxpa, 
malaya, alsagir), the short form, 364. 
31, is distinguished from the Great 
(% peyadAn, bolshaya, alcabir), 362. 30. 
Evx? 7. éxr. ixeo. 373. 4, the prayer 
said by the priest while the deacon 
recites the ektene. 

‘Exry sc. % éxrh @dy (369. 7: cp. 
388. 7), the sixth ode of the proper 
canon of nine odes, the great hymn in 
lauds. Cp. Etppos. 

*Exdavyors, -ds, -et (arab. yu‘allin, 
Melk. z‘/an: slav. wozglashenie: arm. 
*¢ dsain: Syr. Jac. ¢°Uditho, Syr. Un. 
arab. z2‘lan, Maron. ka'zlan,mu‘allanan: 
Copt. dosh ebol, arab. yasrukh, eth. 
ba‘abiye kal: Nest. kaniina, Chald. 
b°kala). ‘The rubric of prayers &c. said 
aloud by the celebrant as opposed to 
those said pvorixn@s, in a low inaudible 


voice. See 486. 2: 533. 19. 
“Evaptts. See Enarxis, 
*Evepyotpevos. See Energumen. 
“Evwots. See (1) Mixture. (2) 
Manual Acts 4. 
*Eqevxerat. The rubric of the more 


solemn prayers, esp. in the Byz. books, 
either as an intensive form or in the 
sense of ‘ goes on to pray’ or ‘ prays 
on.’ Detached and incidental prayers 
are otherwise rubricated, e.g. Aéyet 
edxnv, «vxeTat, or with the simple title 
evx7. 

*"EmvytvaoKev (Syr.), ‘take know- 
ledge of,’ ‘recognize’ a person as one 
of the faithful (1 Cor. xvi, 18, 2 Cor. 
xiii. §: Iren, Haer. iii. 3 § 4) and there- 
fore as admissible to the mass of the 
faithful. So émiywmre GrAAHAoUs ‘see 
that there is no disqualified person 


‘extended’ or prolonged prayer, a 


& 
Z 





Glossary of Technical Terms 


present,’ 41. 7: 473. 22: 496. 29 where 
also yvwpicate. re 
*EnrixAnots. See Invocation. 
’Empavixia. See Vestments 2. 
*Eavixtos tpvos. See Tersanctus. 
*Emiovvarrev, to attach a formula 
to what proceeds, ‘add,’ 46. 264: 52. 
29: 520. 4: 549. 26, 30. 
*EmuitrpaxyAtov. See Vestments 3. 
‘Eowepuvds (arab. gurib, slav. wetsh- 
ernya). Vespers. 


EvayyéAuov. See (1) Gospel, (2) 
Lections. 
EvayyeAtordpiov. In the arrange- 


ment of the sunday Gospels, the lections 
from S. Matthew begin on the sunday 
after Pentecost and are read till the 2nd 
sunday before the Exaltation of the 
Cross: those from S. Luke begin on 
the 2nd sunday after the Exaltation and 
continue till the sunday of the Prodigal, 
i.e. the 3rd before Lent. The details 
of the arrangement therefore depend 
upon the date of Easter, and the Evay- 
yeArordpioy consists of a series of 35 
xavdvia or tables determining the ar- 
rangement for every possible date of 
Easter. In later editions the correspond- 
ing Apostles are added. The book 
also gives the xavénov Tod ayiov nacxa 
or paschal table and some further matter. 
It is now appended to the Eiayyéduor. 
See Ixxxii, 34, xxxvii. 

EvXoyetv. 1. To bless persons, with 
prayer &c., 5. 13. 2. To bless God 
with a doxology, 353-9: 356. 23. 3. 
To bless things by blessing God over 
them, 355. 3: hence, to consecrate the 
oblation. 4. To bless things by signing 
them with the cross; so, to make the 
sign of the cross on a thing, 356.1: 357. 
24: 387. 4, 10. 

EtAdynoov Séomora (arab. daric 
yasayid: arm, Orhhnea der: Nest. barich 
mar): ‘Sir, give a blessing,’ addressed 
by the deacon to the celebrant, often 
only as a signal for a prayer or blessing. 
Cp. tube domne benedicere. ‘The Nes- 





597 


torians now regard it as addressed to 
God, and it is used by the priest: 
accordingly the syriac is rendered above 
‘ Bless, o my Lord.’ 

EvAoynrov ovetv, to say the doxo- 
logy EvAoynros 6 Oeds Hu@v KTA., 353.10. 

EvAoyla (71272 a. Blessing, the in- 
vocation of good on a person, Gen. xxvii. 
35 &c. b. A blessing with which God 
is blessed for and over a thing, a ‘grace’: 
NI DD +d morhpiov ris ebdoyias 
I Cor. x. 16 ‘the cup over which the 
blessing is said.” c. A gift, as the 
expression of blessing and goodwill, 
Gen. xxxiii, 11, 1 R. xxv. 27, xxx. 26, 
2 Cor. ix. 5). 1. The blessing of the 
people by the priest, 5. 14: 398. 18. 
See Blessing. 2. The blessing or con- 
secration of the eucharist. See Thanks- 
giving. So the consecrated gifts them- 
selves, 508. 13: 509. 39, both as blessed 
and as conveying blessing, 505. 15 
(especially Egypt.: in Cyr. Al. passim). 
3. The bread offered at the offertory, 
probably as being a gift of the people, 
485. 29: 540. 30: AD. const. viii. 31. 
4. The Eulogia, both as a ‘ gift’ and as 
itself blessed. See Hulogia. 5. A gift 
sent by one person or community to 
another as an expression of communion, 
52i. 2. 

Evxaptoriptov (129. 20: copt. shep- 
hmot 170. 37: eth. acuttzt 203. 21). A 
thankoffering. 

Evxaptotia. See Thanksgiving. 

Evxy (Byz., arab. translit. afshiz). 
The ordinary rubrical title of a prayer 
of the celebrant. 

Evxoddytov. See Euchologion. 

Zéov (arab. zdwun). (1) The hot 
water (slav. ¢eplota): see Water 2. (2) 
The vessel in which the hot water is 
brought bythe deacon, a metal bowl, 4 or 
5 in. across, with a handle (slav. Lowsh). 


“Hyovpevos, kabnyoupevos (slav. 7g02- 


Qq3 


598 


men: Copt. hygoumenos, arab. igima- 
nus, kummus). An abbat: Copt. also 
a secular archpriest, the chief presbyter 
of a cathedral or a parochial church. 

Hovxia (copt.). The rubric of an 
inaudible prayer. See Mvorixds. 

"Hxos. See Music. 

Qcodoyia (465. 22: 50. 27 where 
ABCD read @eodAoyias for Sof oAoyiats : 
131. 29, inserted from Jas.: 86. 8: so 
Arm. version : 163. 6 where ‘ that cele- 
brates thy godhead’= ¢heologikon). The 
adoration of God in the tersanctus. 

Ovew (357. 14). To stab the bread 
with the spear. 

Ovptatypiov. See Censer. 

Ovota (LXX generally MY or ANID ; 
in N.T. the usual word for sacrifice 
[but cp. dapor], gen. rendered by syr. 
debhho, copt. shoushdousht, eth. mash- 
wa‘et, arab. dhabihah, dahiyah, arm. 
patarag,zohh), The eucharistic sacrifice: 
(I) of the act generally, 46. 354: 466. 
4: 507.32: (2) of the oblation whether 
unconsecrated or consecrated, 21.6: 47. 
34: 474. 22: 480. 29 (in both these 
uses often with the epithets pvori«n, 
mvevparinh, poBepa, ppikth, dvaiparros) : 
(3) of the oblations of the people, 129. 
20: 508. 9. In the translated texts 
above, ‘ sacrifice’ generally, ‘ oblation’ 
and ‘ offering’ sometimes, represent syr. 
debhho, copt. thysta and sometimes shou- 
shoousht, eth. mashwa‘et, arm. fatarag. 

Ovoracriptoy (first in LXX, =N3yd, 
gen. of the altars of burntoffering and 
of incense, as distinguished from Bwpds 
used of heathen and unauthorized altars 
{of the altar of Jehovah only Ecclus. 
1, 12, 14, 2 Mac. ii. 19, xiii, 8}. In 
Apoc. xi. 1, xiv. 18 of the altar space or 
sanctuary). 1. The Sanctuary q. v. 
2. The Altar q.v. 


‘lepdpxys. Sce ‘lepevs. 
‘leparetov. See Sanctuary. 





Glossary of Technical Terms 


‘lepatuxot (1) the sacred orders, 
bishops, presbyters and deacons, as 
distinguished from the minor orders 
(xAnptkot), 519. 27. (2) The whole 
clergy, including the minor orders, 174. 
9, 336. 25. 

‘lepevs. (1) Until the end of the 
fourth cent. and frequently later, a 
Bishop as the head and mouthpiece of 
the concelebrating sacerdotal college, 
which includes the presbyters, 464. 
30 sq. (cp. 14. 2). (2) At the end of 
the fourth cent. and increasingly after- 
wards, a Presbyter as a member of the 


‘sacerdotal college and as frequently 


celebrating apart from the bishop, 13. 
22. By contrast the bishop is called 
dpxiepeds, 12. 9, or fepdpxns, 487. 15. 
The AZ. Const. mark the transition 
between these two usages, both being 
found there 13. 22, 33: 14. 2, 8: 30. 14, 
24, 28, and dpxrepeds being there first 
applied to the bishop (earlier instances 
are figurative, comparing the Christian 
and the Jewish hierarchies). Probably 
the change of usage would be in part 
occasioned by the change of circum- 
stances, the extension of the church 
making the concelebration of the whole 
college increasingly impossible. 
“lepoStakovixdv. Thedeacon’s manual 
containing the dzakonzka : see lxxxii. Cp. 
Liber Ministerii, Shamashitha. 


Ka0éSpa (arab. cathadra, slav. pres- 
tol). See Synthronus. 
Ka8oAtkh ovvamry :‘a general litany,’ 
a supplication for the whole church, 44. 
17. Cp. Kathaliki, Zuvawry. 
Ka®oAukév. See Catholicon. 
KéAvppa. See Veil III. 
Karavuxtids : ‘ penitential.’ 
Karamwéracpa. See Veil I. 
Karnxovpevos. See Catechumen. 
Kedevere, xéXevoov (138. 29 4, 370. 


22: arab. calafsin: slav. powel/). ‘If 


ou please’ or ‘ At your service,’ with 
you p y 





Glossary of Technical Terms 


which one minister signifies to_another 
that he is ready for the next movement. 

Knpvooew (whence syr. c’vaz, and 
from this arm. charozem). 1. Used 
technically of the deacon, to ‘ proclaim’ 
or ‘recite aloud’ the suffrages of the 
litanies, and the directions (cp. «eAevew 
478. 36: mpoordocev 507. 29) to the 
congregation: 3.12: 7. 27: 524. 50: 
‘proclaim’ 412.184; 424.19: 428.2: 
442. 34. In the same technical sense 
mpoopwreiy 485. 42. Hence xhpvypa 
524. 52, mpoopwynats 520. 29, syr. cariz- 
sutha 262. 3: 271. 15: copt. prosfo- 
nests, of a deacon’s proclamation or 
recitation: and x«fpvg of the deacon 
478. 2. Similarly praedicare (Conc. 
Tolet. iv. c. 40), whence prob. syr. b°ri- 
dikt (=praedicatio), another title for 
the /athuliki q.v. (Assem. Cod. Lit. v. 
Pp. 151). 2. To preach, 507. 21: arm. 
charoz = sermon. 

KAdows. See Manual Acts 2. 

Kowvwvety. (1) To hold communion 
with a person, xlvii. 14. (2) To com- 
municate, to participate in the holy 
sacrament. 

Kowvikdy (slav. pritshasten): the 
proper hymn sung during the com- 
munion, consisting of a verse followed 
by alleluia. There is a standing series 
of seven, one for each day of the week, 
and propers are provided for festivals. 

Kovrdktov. 1. A liturgical roll, so 
called from the roller («évros) on which 
it is wound: see xc. 32. 2. (Arab. 
kindak, syr. kiindoko, slav. kondak), the 
title of a class of short hymns. For 
the origin of the name see Neale Znérod. 


p- 843. 


Aevtovpyia, Nevrovpyeiv. (In-LXX 
Aecroupyeiv gen. =N1W, a few times Tay, 
once fi}2, used of the levitical ministra- 
tion; Ae:roupyia = May , of the same: so 
Heb.x.11; Lk.i.23; Heb.ix.21. Of our 
Lord’s sacerdotal ministry, Heb. viii. 6: 





399 


of christian ministry, Acts xiii. 2. Else- 
where, Rom. xv. 27, 2 Cor. ix. 12, Phil. 
li, 30, of service to men, but no doubt 
with the suggestion that such work is 
for christians sacerdotal: cp. Ja. i. 27: 
in Phil. ii. 17 the figure is from the 
ministry of sacrifice). 1. Of divine 
service generally: 519. 39. 2. Esp. 
of the service of the altar: 317. 15: 
320.12. See Liturgy. 

Aevrovpyixdy (Ixxxv. 18, arab. cétab 
liturjiyat \xxxviii. 5, slav. sloujebnik) : 
the book containing the text of the three 
liturgies, sometimes with the éomepivds 
and the dp@pos. 

Aevroupyds (LXX =n, 7 times 
of any ‘minister’: Neh. x. 39, Is. 
lxi. 6, Ecclus. vii. 30 of the levitical 
ministry: Ps. cii. 21, ciii. 4 [= Heb. 
i. 7] of the angels. Heb. viii. 2 of our 
Lord: elsewhere Rom. xv. 16 of a 
minister in a sacrificial figure; xiii. 6 
of civil ministry regarded as of God: 
Phil. ii. 25 general, but perhaps with 
suggestion of sacred ministry). A minis- 
ter: (1) the ministers of the altar gener- 
ally, 316. 15: (2) the priest, 505. 27: 
(3) the deacon, 526. 33 probably: 487. 
23: SO AeTouvpy:xy Tagis the body of 
the deacons, 532. 11: (4) the deacons 
and subdeacons regarded as one class, 
490. 6: sof AaT. iaxdopynors 488. 2. 

Aegis (copt.). 1. A lection. See 
Lections. 2. A rubric marking the 
division of a psalm-verse; or perhaps in- 
dicating the‘ verse’ as distinguished from 
the ‘refrain,’ in which case on p. 156 
Aegis should begin 1.14. See Antiphon. 

Adyxn, f ayla (7 ieparixy A. 540. 9: 
arab. alharbah almukaddasah: slav. 
swyatoe kopie: cp. lancea 541. 25, lan- 
ceola 544. 31: Aoyxevev 548. 1): the 
holy spear, a lancet with a cross ter- 
minating the handle, used for excising 
the lamb and the particles from the loaf 
in the prothesis. 

Avxvixdv, 16: the Lucernarium or 


600 


office at the lighting of the lamps: 345. 
11: 346. 20 where the name is applied 
to the whole éowepivds. Now it is used 
apparently only for the first part of the 
office, i.e. for the introduction, and the 
mpootpiaxds Yadpds with the seven ebxal 
Tod Avxvixod said meanwhile. 


Maxapiopot (arab. macarizmi: slav. 
blajeni): the Beatitudes (Mt. v. 3-12 @) 
sung, with a gloria and intercalated 
proper troparia, on sundays as the third 
antiphon of the enarxis, 367. 26. 

Meyadvvdpiov : the hymn sung after 
the commemoration of the B.V.M. in the 
Intercession : on festivals the efppos of 
the oth ode of the day, 388. 7 (slav. pre- 
ceded by a proper troparion zadostoyntk): 
otherwise the “Afidy éori ws ddAnOds 
(slav. dostoyno): S. Bas. has a fixed 

-form, ’Emi oot xaiper, 406. 27. 

MeAtLeiv, peAtopds (LXX pediver = 
MAJ, to dismember the victim, Lev. i.6, 
3 R. xviii. 23, 33). See Manual Acts 2. 
_ Meptfewv, of the Fraction, 523. 18. 

Mepis (cp. Col. i. 12). ‘A share’: 
hence (1) a particle of the host given to 
communicants: (2) any particle of the 
holy bread. See Particle. 

Méon edx (338. 2): apparently ‘a 
prayer meanwhile,’ of the deacon’s litany 
accompanying a prayer of the celebrant. 

MeraBddXew: ‘change,’ of the effect 
of consecration, 330. 9 4. 


MeradapPdvew, peradnyis. See 
Communion. 
Merdvoia (1) Penance. See Peni- 


tents. (2) A reverence or obeisance 
(arab. matdniyah: slav. metanie: syr. 
Nest. matiniya 271. 19). a. peyadn 
per., a prostration. b. puxpd per., a 
profound inclination. 

Merazrovety : ‘change the make’ of 
a thing, ‘remodel,’ of the effect of con- 
secration, 486. 23. 

MerappvOpifewv : ‘change the form’ 
of a thing, ‘make in a different form,’ 
of the effect of consecration, 479. 52. 





Glossary of Technical Terms 


Metaorotxerotv: ‘change the ele- 
mentary nature’ of a thing, of the effect 
of Consecration, 526. 20. 

Mnvatov, -a (arab. mindwun, slav. 
mineya): the books of the proper of 
immovable feasts (d«wnrol éoprai), one 
for each month, beginning with sep- 
tember, 1xxxii. 

Motoa. See Sponge. 

Mvorrpiov. See Mystery. 

Mvotikds (syr. o°hontho, arab. sirran, 
copt. ésychia, eth. bdalachdsds, arm, 
’¢ tsatsouk, khorhhrdabar, slay. tayno): 
the rubric of prayers said in a low 
inaudible voice. 


Napa (357.21: 548.22): wine. Cp. 
Clem. Al. Paed. ii. 2 § 32. 

Nads.~ 1. A church, 506. 10 &c. 
2. See Nave. 


"Oxranxos (Ixxxii. 35: slav. octoich): 
the book, attributed to S. John Da- 
mascene, containing eight sets of pro- 
per troparia &c. for the sunday office, 
arranged according to the musical tones 
(the eight modes) to which they are 
severally sung. Of the liturgy, it con- 
tains the troparia of the paxapiopoi q. Vv. 
With the addition of the corresponding 
troparia for the other days of the week, 
it becomes the TapaxAntixn. 

Opodoyra (copt., 184. 30: cp. 238. 
29: 394.17: 396.94): the confession 
of faith in the reality of the sacrament 
recited before communion. 

"Omi bdpBwvos evxy: the concluding 
prayer of the liturgy said in the nave 
behind, i.e. to the west of, the ambo, 
assumed to be in the middle of the 
church. See Ambo. 

’OpOot (arab. arthi, arm. orthi 426. 
6: 456.7): the call of the deacon to — 
the people, either literally to ‘stand up’ 


or figuratively to be ‘erect in attention.” 


Cp. ordOnre 119. 8: dvaornte 131.8. 
OpOpos (arab. sahkaryah, slay. ou- — 
trenya). The daybreak’service, lands. 





Glossary of Technical Terms 


. 


Mamas. See Pope. 

Napdoracis (napicracda of formal 
or solemn attendance, 2 Chr. ix. 7: cp. 
Ac. xxvii. 24, Rom. xiv. 10: hence of 
ritual attendance, Dt. xviii. 5, 7, Dan. 
vii. 10, and of formal standing at the 
altar, Num. xxiii. 3: so mapdoraos 3 R. 
x. 5 In some verss., of the attendance of 
courtiers : 1 Mac, xv. 32 of courtiers col- 
lectively), 1. The station or attendance 
of the ministers at the altar, 44. 25, 30 
&e ; and of the people as assisting, 506. 
47: cp. mapioracOa 33. 18: 45. 26: 
509. 4. 2. A movement in the liturgy, 
31. 16, apparently the formal assembling 
of the ministers in the sanctuary before 
the enarxis. 

NaparpdmeLov (64. 20, 27: 342. 3): 
a table, of uncertain position, on which 
the sacred vessels were placed for the 
communion of the people. Apparently 
such a table is still in use among 
the Christians of S. Thomas, placed 
below the altar steps while in use 
(Howard Christians of S. Thomas, 
p- 145). 

Macropdpia. See Sacristy. 

Nevrnxoordpvov (slav. pentakostarty: 
Ixxxii.): the book of the proper of the 
offices and of the liturgy for eastertide. 

Neptxomy : asection read asa lection. 

Nerdoare: ‘spread,’ sc. the hands 
(cp. Ex. ix. 29, 33: 2 Esd. ix. 5), 
addressed, 125. 19, by the deacon pro- 
bably to the concelebrating presbyters. 
Cp. *Exretvare. 

Muords. See Faithful. 

Mpagamdarodos : the volume con- 
taining the lections from S. Paul and 
those from the Acts substituted for the 
Apostle in eastertide, Ixxxii. 33. 

Mpagts (Copt.). See Lections. 

Nponytacpéva. See Presanctified. 

NpdéGeots, mporiévar, mpoxeipeva 
(mporibéva =] 1Y to order the shewbread 
on the table, Ex. xl. 4, 23, Lev. xxiv. 8, 
2 Mac. i.8: ep. 2 Mac. x. 3: hence the 
bread is called mpé@eois Ex, xl. 4, 2 Chr. 





601 


ii. 4, mpdOeots dprwv 2 Chr. xiii. 11, 
Heb. ix. 2 or of dprot tis mpodécews 
1 Chr. ix. 32, xxiii. 29 &c. and is 
described as mpoxeiuevos Ex. xxxix. 36, 
Ley. xxiv. 7; and the table as mpoxerp. 
tpane(a Num. iv. 7, 4 7p. THs mpo0. Ex. 
Xxxix. 36). I. IIpé@eors. See Prothesis. 
2. Ilpor:Oéva to set forth or order the 
oblation on the altar, 133. 31: 327.21: 
485. 30: 508. 15: 525. 32: 538. 12. 
3. Tpoxeiveva d@pa, the oblation as set 
forth. 

Mpoxetwevov tod “Aroorédov, Td 
or 70 mpoxeipevoy simply (36.1: 371. 4: 
arab. briicimanun: slav. prokimen): 
the proper antiphon sung before the 
Apostle, now reduced to a refrain and a 
verse. Also of similar antiphons before 


lections in the offices. Cp. Mesedi, 
Shtraya. 
Fpédoyos. See Alleluia. 


Mpootprov (345. 10): the mpootmands 
padrpos, Ps. ciii (civ), sung at the be- 
ginning of the éomepivds. 

Npoodyew (LXX gen. =21), API, 
occasionally 8°27, WIN, of bringing 
the sacrifice; generally of the people, 
but also of the minister, Lev. v. 8, vi. 
38 &c.: cp. 1 Pet. iii. 18). To bring, 
offer. (1) Of our Lord offering himself, 
32. 4: (2) of the people bringing their 
oblations, 41. 34: 508.9: (3) of the 
deacons at the offertory, 13. 33: 528.17: 
(4) of the celebrants, 46. 24: 316. 21: 
485. 44. 

Npockop.8y. See Mpockopifery, 
Offertory, Prothesis. 

Npockopifery (not in LXX orN.T.): 
to bring, offer. (1) Of the people, 332. 
16: (2) of the minister at the prothesis, 
541. 40: (3) of the priest in the ana- 
phora, 485. 31: cp. 23. 15: 58. 23 &c. 

Mpookuvety (arab. sajad): to make 
a reverence, incline the head. 

Npooktvnpa (slav. Zoklon): a rever- 
ence, an inclination of the head. Cp. 
Meravoua. 


NMpoodépew (in LXX gen. = 23 


602 


or IP of the people as bringing 
offerings ; rarely = MDYF -and VDP of 


feaee 
oe 


the ministers: see “Avagépetv. In N.T. 
the usual word for ‘ offer,’ Mt. ii. 11, v. 
23, 24, viii. 4, Jo. xvi. 2, Ac. xxi. 26, 
Heb. passim. Syr.k°rabh: arab. karrab, 
kaddam: eth. ab’a: copt. en, znz, with 
or without ekhoun, erprosferin: arm, 
matouthsanem). The commonest word 
for ‘offer’: (1) of the people, 11.7: 41. 
34: (2) of the ministers, 33. 25: (3) of 
the celebrant, 21.20: (4) of the church, 
13. 32. In the translated texts ‘ offer’ 
generally represents the biblical words 
given above. 

Npoodopa (LXX Ps. xxxix.6 =I; 
3 Child. 14, 1 Esd. v. 52 and in Ecclus.; 
Heb. x. 5 sqq. from Ps. xxxix: Ac. xxi. 
26, xxiv. 17, Rom. xv. 16, Eph. v. 2: 
syr. kitrbono, copt. prosfora, eth. ku °r- 
ban, mashwa'et, arab. kurbdn, arm. 
patarag). Oblation: (1) the act, 30. 
10; 474.16: 480. 38: 519. 11: so of 
the mass, 519. 39, like copt. prosfora: 
(2) the offerings of the people, 56. 16: 
129. 20: 479.3: (3) the consecrated 
oblation, 25. 6: eth. presphora 233. 
31 

Npoodeveiv: to address aloud, (1) of 
the deacon, see Kynpvooetw: (2) of the 
priest, 24. 19: 505. 27. 

Npdoywpev (arab. briskhiman : arm. 
proschiimen : syr. Jac. p°ruscomen, Un. 
Oriscomin: copt. proschomen). The 
deacon’s call to attention, esp. at the 
lections and the elevation. 

NpwroavyKedXos : the chief secretary 
and chaplain of a patriarch, his con- 
fessor and, at least formerly, usually his 
successor. 


‘PuriSiov. See Fan. 


XwSev. See Eidnrév. 

XKevodvAdktov. See Sacristy. 

Lodta (arab. sifzya: Syr. Jac. siéphi- 
ya): an exclamation with which the 


Glossary of Technical Terms 





deacon calls the attention of the people 
to the scriptures (368.24: 371.2: 372. 
28) or to the creed (82. 3): its intention, 
375. 24 a, 376. 224, is not clear. 
Xrixos, a verse: (1) see Antiphon : 
(2) (Egypt., 120. 33) a variable verse 
sung after the ektene of the Prayers: ep. 
Ixix. 32: 159. 30. 
Lrotxdpiov. See Vestments I. 
XvAXevroupyikdy (Ixxxii. 31): the 
reader's manual containing the fixed and 
ferial hymns and responses of the offices 
and the liturgy. Cp. Liber ministerii. 
Luvakis (cp. cuvdyecba: Ac. iv. 31, 
xi. 26, xiv. 27, xx. 7sq.): the formal 
assembly of the church for worship, the 
liturgy, 467. 45: 476. 19: 484. 25: 
490.1: 506. 30: 519. 39: 524. 14: 
530. 41: 537. 28. Cp. Liturgy. 
Luvarry sc. edvx7 (arab. sindbiz): a 
prayer consisting of a number of suffrages 
‘linked together.’ See ’Exrevy. 
LuvyOns Té2og sc. TOU duaxdvov: the 
normal place of the deacon while minis- 
tering to the congregation, viz. on the 
soleas or platform outside the ikono- 
stasis, facing the holy doors. 
XvoréAXeww (106. 36: 359. 26: 398. 
31: 411. 23: 463. 7): to‘ gather up’ 
or sweep together the particles on the 
paten, whether before veiling at the 
prothesis or before consuming the re- 
maining particles at the end of the 


liturgy. 
XpayiLev: to make the sign of the © 


cross upon an object. Cp. cataoppayi- 
(eoOa T@ OeG, to commend oneself to 
God by signing oneself, 7. 14. 

Xpayls (1) the sign of the cross: 
(2) baptism (including confirmation), 
xlvii. 14: (3) see Bread, 


TeXevotv (LXX in Ex. Lev. Num. 
TeX. Tas xeipas = 1" xbp ‘to fill the 
hand’ of the priest, i.e. to consecrate or 
inaugurate him by laying part of the 
sacrifice on his hands, Ex. xxix. 22-24, 








— ee 





Glossary of Technical Terms 


Lev. viii. 25-27: hence rereAcrwpeévos 
simply = consecrated, Lev. xxi. 10, Heb. 
vii, 28 ; reAciwors = DNP1D consecration, 
Ex. xxix. 22, a sacrifice of consecration, 
Lev. vii. 27. Cp. Westcott Hebrews, 
p. 63. Syr. shamii Lev. xvi. 32: gammar 
Heb. v. 9). To consecrate the gifts; 
used both of the divine action, 59. 3: 
134. 11: cp. 485. 37; and of that of 
the minister, 526. 37. Hence Tedeiwars 
“consecration ’ 533.35. So syr. shamli 
‘accomplish’ 97. 13, ‘fulfil’ 292. 9: 
gammar ‘consummate’ 97. 14, ‘ perfect’ 
292. 8. 

TpameLa. See Table. 

Tpuddvov (Ixxxii. 36: arab. ¢riyidz, 
slav. ¢riod). The book of the proper 
from the sunday of the Pharisee and the 
Publican, i.e. the next before septua- 
gesima, to Easter Even inclusive. So 
called because in this season the canons 
for the most part consist of 3 odes in- 
stead of 9. 

Tpomdpuov (dimin. of rpdmos prob. in 
a musical sense, ‘a mode’: arab. ¢rabar- 
yin, slav. tropar). ‘The general name 
for the short hymns or verses of which 
the longer hymns and the greater part 
of the Byz. offices are composed. 

Tumudy (slav. ¢¢pikon: arab. citab 
alrutab); the book of the’rules deter- 
mining in detail the office and liturgy 
for the seasons and days of the year 
(Ixxxii. 14). It corresponds to the 
western ordinale (‘ book of the pie’); 
while kara tiv Tag Tod TumMKod Ixxxy., 





603 


17, 19 is equivalent to secundum usum., 
‘according to the use,’ of a given church. 


‘Yrakoy (369. 1: slav. zfakoy): a 
variety of hymn-verse. The word must 
mean ‘response’ (cp. imaxovewv), but its 
exact application does not appear. 

*Ymaxovew 531. 1, ‘Yan xetv 477. 10, 
“‘Yropavetv 480. 20, ‘YarowdAXew 29. 
30. To respond, to sing in response. 


‘Yarnpecta, “Yanpérns. See Sub- 
deacon. 

‘Yyotv, “Yiwous. See Manual 
Acts I. 


Potildpevos. See Competent, 


Xepaldpevos. See Energumen. 
XepovBikdy, -d. See Cherubic 
Hymn. 


Xovevtyprov (356. 5): the piscina 
in the prothesis at which the ministers 
wash their hands. (Cp. Lavatory.) 
Formerly the piscina was called 64- 
Aagoa, Oadaccimior: cp. 3 R.vii. 23, 2 Chr. 
iv. 2-6. In 3 R. vii. 24 for év 7H xUou 
NP¥*2 ‘in the casting,’ the complut. 
text reads é€v 7T@ yxwvevtnpiw: whence 
perhaps the name. 

Warrys. See Singer. 

*‘Quoddpiov. See Vestments 6. 

‘Qporsyrov (slav. ¢shasoslow): the 
book of the canonical hours, Ixxxii. 40. 
Cp. Jamagirch. 


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