CAVIN LIBRARY
KNOX COLLEGf
TORONTO
f i
. . LBKARV
KNOX? CLLEGE
TEXT AND TRANSLATION SOCIETY.
President
Professor F. C. BURKITT, Cambridge.
V i c e-P resident
Mr. NORMAN MoLEAN, University Lecturer in Aramaic. Cambridge.
Hon. T rea s ur e r
Dr. C. D. GINSBURG.
Committee
The Rev. Professor W. E. BARNES, Cambridge.
Dr. J. SUTHERLAND BLACK, Joint Editor of the Encyclopaedia Biblica.
Mr. E. C. CONYBEARE, formerly Fellow of University College, Oxford.
Mr. S. A. COOK, Lecturer in Hebrew and in the Comparative Study of
Religions, Conville and Caius College, Cambridge.
Dr. A. COWLEV, Fellow of Magdalen College, Oxford.
The Rev. Professor S. R. DRIVER, Oxford.
Mr. A. G. ELLIS, India Office.
The Very Rev. J. ARMITAGE ROBINSON, Dean of Wells.
Mr. J. F. STENNING, Fellow of Wadham College, Oxford.
Mr. W. ALDIS WRIGHT, Vice-Master of Trinity College, Cambridge.
Hon. Secretary
Miss CARTIIEW, 6 Albert Place, Kensington, London, W.
TEXT AND TRANSLATION SOCIETY.
Established for the purpose of editing and translating Oriental Texts chiefly
preserved in the British Museum.
Volumes already Issued.
THE SIXTH BOOK OF THE SELECT LETTERS OF SKVERUS, PATRIARCH OF ANTIOCH,
/// the Syr lac Version of Atlianashis of Nisibis. Edited and Translated
by R. W. 7>V<W\5yM.A. Vol. I. Text, Parts I and II. Vol. II. Translation,
Parts I and II. .1902 4.,
THE CANONS OF ATIIANASIUS OF ALEXANDRIA, //; Arabic and Coptic. Edited
and Translated by }\ r . Kledcl and JV. I ".. Crum. 1904.
A RABBINIC COMMENTARY ON THE BOOK OF JOB, contained in a rniqne MS.
at Cambridge. Edited by ]V. Aldis Wright, with English Translation by
Dr. .V. A. Hlrsch. 1905.
AN ANCIENT ARMENIAN VERSION OF THE APOCALYPSE OF S. JOHN; also THE
ARMENIAN TEXTS OF CYRIL OF ALEXANDRIA "SCHOLIA DE INCARNATIONS",
and EPISTLE TO THEODosius UPON EASTER. All Edited with English Ver
sions, etc., by F. C. Cony bear e, M.A. 1907.
THE SYRO-HEXAPLAR FRAGMENTS OF CHRONICLES, E/.RA AND NEHEMIAII ; also
THE NON-PESHITTO CATHOLIC EPISTLES. Edited with full critical apparatus,
etc., by the Rev. Dr. J. Gwynn. 1909.
COPTIC TEXTS ON s. THEODORE. Edited and Translated by R. 0. Winstedt,
P>. I/itt. 1910.
s. EPIIRAIM S PROSE REFUTATIONS OF MANI, MARCION AND BARDAISAN. Edited
and Translated from the Palimpsest in the British Museum by the Rev.
C. W. Mitchell, M.A. Vol. I. The Discourses to Ilypatius. 1912.
EUPHEMIA AND THE GOTH, ivith the Acts of the Confessors of Rdessa. Edited
and examined by F. C. B^lrkitt. 1913.
TWO COMMENTARIES ON THE JACOBITE LITURGY, BY GEORGE BISHOP OF THE
ARAB TRIBES AND MOSES BAR KEPHA 5 TOGETHER WITH THE SYRIAC ANA
PHORA OF ST JAMES, AND A DOCUMENT ENTITLED THE Book of Lift , by
Dom A . H. Connolly, M.A., and H. W. Codrlngton, B.A. 1913.
s. EPHKAIM S PROSE REFUTATIONS. Vol. II. The Book of Domnus: in the
Press. Vol. Ill: In Preparation. Edited and Translated by the Rev.
C. W. Mitchell.
A TRANSLATION OF THE IIOMILIKS OF AHIRAATKS. By //. /,. PilSS^ M.A.
AX EDITION OF THE "l!()OK OF IIIEKOTIIEUS" OF BAR SUDAILI. By the Rev.
A. S. Duncan-Jones* M.A.
AN ARA1UC WORK 1!Y AF.uY-HASSAN OF TYRE, ON SAMARITAN 1 1JEL1EF AND
PRACTICE. Edited bv Dr. Cowlcv and the late Prof. Ho; *.
PUBLISHED FOR THE SOCIETY BY
MESSRS. WILLIAMS NORGATE, 14 HENRIETTA STREET, LONDON, w.c.
TWO COMMENTARIES
ON THE
JACOBITE LITURGY
TWO COMMENTARIES
ON THE
JACOBITE LITURGY
BY GEORGE BISHOP OF THE ARAB TRIBES
AND MOSES BAR KEPHA: TOGETHER WITH
THE SYRIAC ANAPHORA OF ST JAMES AND A
DOCUMENT ENTITLED THE BOOK OF LIFE
TEXTS AND ENGLISH TRANSLATION
BY
DOM R. H. CONNOLLY, M.A.
AND
H. W. CODRINGTON, B.A.
LJBKARY
KNOX COLLEGE
TOftON 1 <
PUBLISHED FOR THE TEXT AND TRANSLATION SOCIETY
BY
WILLIAMS AND NORGATE
14 HENRIETTA STREET, COVENT GARDEN, LONDON
AND 7 BROAD STREET, OXFORD
PRINTED BY E. J. BRILL, LEYDEN (HOLLAND).
P R E F A C E.
Before leaving England in the summer of 1911 to resume
his post in the Ceylon Civil Service, Mr II. W. Codrington
left in my keeping several manuscript books containing
transcripts made by him of a number of Syriac liturgical
documents, most of which arc concerned with the rites of
the Syrian Jacobites. Being unable himself to undertake an
edition of any part of them, owing to enforced absence from
England, and there being no time (before his departure for
us to arrange the preliminaries of : a joint publication, Mr
Codrington generously left his transcripts in my hands to
make what use of them I pleased. In accepting this kind
offer I made the request that, in the event of my publishing
a selection of the documents, he would allow his name to
appear on the title-page, as an acknowledgment of his really
integral part in the work. To this Mr Codrington consented.
The extent to which I am cndebted to Mr Codrington s
transcripts in this volume will be stated more exactly in the
Introduction. My own part in its production is, shortly, that
of editor and translator. I alone am responsible for the ac
curacy of the edition of the Syriac texts, since I have had
access to the original manuscripts of all the pieces except
the last, and in the case of this I have procured the colla
tion of a second manuscript. I am responsible also for the
translations throughout, for all textual or other notes, and
for the Introduction.
PREFACE.
The pieces selected for publication are all of Jacobite
origin, and all hitherto unedited. They comprise a couple
of commentaries on the Liturgy, one of perhaps the seventh
century, the other of the ninth; the four earliest (legible)
manuscript fragments of the Syriac Anaphora of St James
contained in the British Museum; and a seventeenth-century
compilation which purports to be a copy of a certain form
of diptychs called u The Book of Life". A more precise
account of these documents will be found below in the
Introduction.
As liturgical texts, the fragments of the Syriac Anaphora
of St James are of special importance as being some cen
turies earlier than the manuscript used by Mr Brightman in
the first volume of his Liturgies Eastern and Western. But
the pieces of most general interest are perhaps the Jacobite
commentaries on the whole Liturgy, which give a more
lively picture of the manner in which the Holy Eucharist
was celebrated by the Syrian Jacobites in the Middle Ages
than the manuscripts, with their brief rubrics and limited
scope, can afford. In these commentaries we have, moreover,
the ideas and sentiments connected with the celebration of
the Christian Mysteries in the minds of living men more
than a thousand years ago.
My sincere thanks are due to Uom Mauro Inguanez of Monte
Cassino for making a collation for me of Mr Codrington s
copy of the Book of Life with the manuscript in the Vatican
Library.
R. H. CONNOLLY.
Downside Abbey
Near Bath
September
CO INTENTS.
Page
INTRODUCTION I
TRANSLATIONS
I. An Exposition of the Rites of Baptism, the Eucharist and the
Consecration of the Chrism, by George Bishop of the Arab Tribes. n
II. An Exposition of the Liturgy, by Moses liar Kepha .... 24
III. The Syriac Anaphora of St fames, from Manuscripts in the
British Museum 91
IV. The "Book of Life". 112
SYRTAC TEXTS
I. George of the Arab Tribes
II. Moses Bar Kepha
III. The Anaphora of St James
IV. The "Hook of Life"
INTRODUCTION.
This volume contains :
I. A short Exposition of the rites of Baptism, the Holy
Eucharist, and the consecration of the Chrism, by "a certain
bishop named George." This work is taken from the Brit.
Mus. MS Add. 12154. The IMS is written in a good estran-
gela, and is assigned by Dr Wright (Catalogue p. 985) to
the eighth or ninth century. Dr Wright with some probability
identifies the author with George bishop of the Arab tribes,
"the pupil and friend of Athanasius II and Jacob" of Edessa,
who flourished about 687 724. ! This identification is adop
ted provisionally throughout the present volume.
In each of his expositions the author has been influenced
not a little by the De Ecclesiastica Hierarcliia of pseudo-
Dionysius the Areopagite, and he has in his turn been used
freely by Moses Bar Kepha (see II below). Unfortunately
he tells us little or nothing about the central portion
of his anaphora, passing somewhat abruptly from the dis
missal of the catechumens to the Pater noster. But at the
end of his account of the liturgy he gives us what is, I
believe, the earliest extant piece of information as to the
reading of the Book of Life (see IV below).
The treatise of George of the Arabs was only partly copied
by Mr Codrington. The text here printed is based on my
1 Wright Syriac Literature p. 156.
2 INTRODUCTION.
own transcript; and I have corrected the proof-sheets on
the MS itself.
In the translation I have placed in italics the few words
which appear to be quoted from the text of the liturgy.
Two rubricated sub-titles, to the comments on the Liturgy
and those on the consecration of the Chrism, are represen
ted by capitals.
II. An Exposition of the Jacobite Liturgy by Moses Bar
Kephfi, taken from the Brit. Mus. MS Add. 21210. The MS
is dated A. Gr. 1553, or A. D. 1242 (Wright Catal. p. 879).
Bar Kephfi was born about 813. "He was elected bishop
of Beth Remmun (Barimma), Beth Kiyonaya, and Mosul,
about 863, and took the name of Scverus. He was also for
ten years periodeutes or visitor of the diocese of Taghrlth.
He died A. Gr. 1214 == 903 A. D." * Thus he was bishop
for forty years, and his long life extended over nearly the
whole of the ninth century. Though a comparatively late
writer, he was master of a very easy and readable Syriac style.
As already stated, Bar Kepha has copied freely from George
of the Arabs, but doubtless from other writers as well;
one of his sources appears to have been a document entitled
The Breaking of the Eucharist 1 . On the other hand, much
of his own commentary has been incorporated in the later
one of Dionysius Bar Sallbi (i2th century) 3 , who often appro
priates whole passages without acknowledgment. The litur
gical text commented upon is, in the anaphoral part, the
Syriac St James .
With regard to the use of italics in the translation of this
document, the following system has been adopted: the head-
1 Wright, Syriac Literature p. 207 8.
2 See the Journal of Theological Studies, vol. XIII pp. 580 foil.
3 Edited by M. J. Labourt in the Corpus Scriptorum Christianorum Oricn-
talium (Scriptores syri, series secunda, torn. XCIII).
INTRODUCTION. 3
ings (rubricated in the MS, and overlined in the printed
Syriac text) which contain the various points or formulae
proposed for comment, are italicised ; likewise all words
occurring in the comments themselves which appear as for
mal quotations from the text of the liturgy. But when
liturgical phrases occur in the already italicised headings, they
are further distinguished by double inverted commas. These
headings are marked off from the comments which follow
them by the insertion of a clash. The paragraphs into which
I have divided both the Syriac text and the translation do
not, of course, appear in the MS.
The printed text is based on a copy made by Mr Codrington;
but I have corrected the proofs by the MS itself. I have
not thought it necessary to reproduce quite completely the
vocal punctuation of this comparatively late MS; so much
as is given is, in the main, that which appears in Mr
Codrington s transcript.
III. Four fragments of the Syriac Anaphora of St James,
found in three MSS of the British Museum. The followincr
o
table shews (i) the MS in which each fragment is found,
(2) the approximate date assigned to each in Wright s Cata
logue, and (3) the page of the Catalogue on which each is
described.
Fragm.
A
A 2
B
C
A 2 , though bound up in the same volume with A, is in
a different hand, and appears to me to be of about the
same age as B and C. It consists of a single leaf. A and C
are not continuous, leaves having dropped out in several
places. B and C have been subjected to a process of revision
MS
Saec.
Catal. p.
Add. 14523
VIII IX
204
n
X
I45I8
IX X
218
14494
IX X
217
4 INTRODUCTION.
(escaped by A and A 2 ), whereby in some places words have
been wholly or partially erased from the text, and others
substituted or placed in the margin. These alterations are
recorded among the variant readings, with the necessary
indication of their second-hand character.
Any one of these fragments is older, so far as I know,
than any MS of the Syriac St James yet published; and
when they are all put together they give us (save for two
not very extensive lacunae) a continuous text of the ana
phora, from the title preceding the prayer before the Kiss of
Peace to near the end of the so-called "Inclination" aftcr
the Lord s Prayer, -- or covering p. 83 1. 20 to p. 101 1. 2
of Mr Brightman s Eastern Liturgies. The lacunae occur,
(i) near the beginning of the Intercession, (2) towards the
end of it.
The end of the anaphora, wanting in these fragments, is
supplied from the Brit. Mus. MS Add. 17128, which is
assigned by Wright (CataL p. 226) to the tenth century.
But as regards the two lacunae in the Intercession, I have
not felt justified in filling them up in the same way from
this MS, since the order of the prayers in the Intercession
differs somewhat in different texts: thus in C (fol. 4 a, b)
there is no prayer for the kings at the place where such a
prayer occurs both in Mr Brightman s text (p. 92, 11. n
20) and in Add. 17128; while the two prayers for those in
bondage, etc., and for the weather, which in Brightman
(p. 90, 11. 26 35) come immediately after the priest s prayer
1 At this point C evidently supplies the contents of a missing leaf of A
also. This I gather from the fact that A and C are in substantial agreement
just before and after the lacuna here in A, and that the words supplied by
C are about the average number that go to a leaf of A. The missing leaf of
A originally stood between the present fols. 6 and 7.
INTRODUCTION. 5
for himself 1 , in Add. 17128 follow the prayer for the kings, at
a later point in the Intercession. Any attempt to fill up the
lacunae of our fragments here must involve the necessity of
guessing at the order of the prayers. I have therefore thought
it better to print the whole of the Intercession as it stands
in Add. 17128 separately, after the rest of the anaphora.
In publishing these fragments no contention is here ad
vanced that they represent a purer or earlier form of text
than that found in some other MSS of later date. At first
sight it seems reasonable to suppose that such is the case.
But the question is complicated by the fact that in the
seventh century Jacob of Eclessa made a revision of the
Syriac Anaphora of St James. For this he evidently used
current texts of the corresponding Greek Anaphora; for in
one of the several MSS in the British Museum which con
tain this revision it is definitely described as a "Greek cor
rection". It is, of course, quite possible that some later MSS
may preserve a text that is independent of this revision.
This is a matter for subsequent enquiry. But the purpose
for which these fragments are here edited is merely to supply
a text of the Syriac St James approximating to the date
of the valuable commentary of Bar Kepha, such as may
serve as a basis of comparison with that commentary; and
I think that in several cases these comparatively early texts
will be found better to illustrate Bar Kepha s remarks than
others in current use.
Fitted on to the Anamnesis in A and B (the only pieces
extant at this point) is a long prayer which does not occur
in the Greek St James or in the normal texts of the
Syriac, but is found in an Anaphora bearing the name of
John of Bosra (Renaudot Litt. Orientt. II p. 426 7). Apart
1 A preserves the end of the prayer for the weather, apparently at the same
point at which it occurs in Brightman.
6 INTRODUCTION.
from this one, all the prayers in our fragments may with
confidence be referred to an original Greek text of the
Anaphora of St James - - due allowance made for modifi
cations in both the Greek and Syriac texts since the time
of translation. A comparison of the Syriac with those Greek
texts which we now possess is enough to establish the
general proposition, that the Syriac Anaphora of St James
is a very close, even a pedantically literal, version of a
corresponding Greek Anaphora l . It is in the endeavour to
make this apparent to the English reader that I have made
my translation of the fragments as literal as possible, some
times even at the expense of English idiom, and have here
and there inserted from the Greek Anaphora one or more
words of which the Syriac is plainly a translation.
The method adopted in editing the fragments is this: in
the text, A is followed wherever it is extant, since it is both
the oldest and the most extensive of the four pieces. Where
A fails, its place is taken in the text by B, if extant, by C,
if B is not extant. When A or B is in the text, the variants
of BC, B, or C are recorded in the notes 2 . A 2 covers a
portion of the text not preserved in A, B, or C.
In the margin are placed references to the folios of each
fragment, as they are numbered in the volume in which
each is now bound up. When a letter occurs in the margin
without brackets A, B, etc. - - it denotes that the frag
ment for which it stands supplies the text at this point. The
bracketed letters (B) and (C) denote that these fragments
1 A simple test is at hand in the quotations from the Old Testament. They
regularly follow the LXX, even in the Intercession, which differs considerably
from that of the present Greek l St James . The distribution of capitals (marking
Scripture quotations) in Mr Brightman s translation suggests, on the other hand,
that these quotations were assumed to have been made from the Peshitta.
2 Certain merely constructional variants in the Syriac, which do not alter
the sense, and which are difficult to represent in English, are ignored in the
translation.
INTRODUCTION. 7
arc extant but not followed in the text, and that their
variants are to be sought in the notes. When words in the
text are placed in square brackets, [ ], without remark, it
is to be understood that they are illegible in the fragment
which supplies the text, and have been inserted from another
fragment l . Naturally this remark does not apply to Greek
words: these, as already stated, have occasionally been in
serted in square brackets to indicate that the Syriac word
or expression is obviously a translation ; but sometimes also
to explain and excuse an ugly English rendering: e.g. fair
of mercies [== fjWA#7%i/G?]. Italics are employed only where
words are rubricated in the MSS. Words not represented in
the Syriac, but necessary to help out the meaning in English,
are placed in round brackets throughout. For the reader s
convenience the various prayers, responses, etc., are printed
in separate paragraphs.
Of the four fragments, A B C were copied by Mr Codrington.
I have collated his copies with the MSS, and have added
A 2 , the supplementary passage from MS Add. 17128, and
the whole of the Intercession as it stands in this last-named MS.
IV. A document purporting to be a copy of the Book of
Life. This was the name used to denote a form of diptychs
of the dead, once in use among the Syrian Jacobites, and
recited by them after the Kiss of Peace. The Book of Life
was employed at one period as an alternative to the regular
diptychs (or canons ) for the departed. It was still in use
in the time of Bar Kepha (saec. IX); it was obsolete in the
1 2th century, when Bar Salib! wrote 2 .
i As this only occurs when A is in the text, and only in places where
there is but one other authority (B or C) extant, no doubt can arise as to the
source whence the bracketed words are supplied.
- For a discussion of the origin of the Book of Life the reader is referred
to an article in the Journal of Theological Studies vol. XIII p. 580 foil.
8 INTRODUCTION.
A copy of this document is among the papers left with
me by Mr Codrington. He informs me that his copy was
taken from a MS in the library of Sharfeh in the Lebanon.
On the outside of the brown-paper cover in which it is
sewn is the following title: "The Book of Life, according to
the custom of the church of the Mother of God which, is in
the city of Beroea [Aleppo]. The book was written by the
command of Ignatius, Patriarch of Antioch of Syria, who is
Simon, in the year of the Greeks 1959" (= A. D. 1648).
A copy of the same document, contained in Cod. Vat.
XXXIX, is described in the Catalogue of S. E. and J. S.
Assemani, vol. II p. 275. Appended to it in this MS is a
letter of the patriarch Simon Ignatius in which he gives
orders for the Book to be written out for the church of
Aleppo; and the date given is again A. Gr. 1959.
In the Vatican MS and that from which Mr Codrington
copied at Sharfeh the folios correspond exactly; so that
these two MSS were probably made from the same original,
or copied one from the other. The Vatican text has very
kindly been collated for me with Mr Codrington s copy by
Dom Mauro Inguanez of Monte Cassino.
The few variants that seemed worth recording are given
in the notes, where C = Mr Codrington s copy, and R =
the Roman MS.
TRANSLATIONS.
I. GEORGE OF THE ARAB TRIBES.
II. MOSES BAR KETHA.
III. THE SVRIAC ANAPHORA OF ST JAMES.
IV. THE BOOK OF EIFE.
I.
AN EXPOSITION OF THE MYSTERIES
OF THE CHURCH
MADE BY A CERTAIN BISHOP
NAMED GEORGE.
Whereas doctors of the Church have made expositions of
the mysteries at length and minutely and in elevated style,
especially the holy Dionysius, the disciple of Paul the apostle,
one of the judges of the Areopagus, who was bishop of the
5 city of Athens: I also have made (one) in brief for the in
struction of lovers of doctrine, especially of those who are
feeble like ourselves, and are unable constantly to read the
volumes of the holy fathers, either because they have them
not at hand ! , or else because it is not every one that is able
10 to comprehend the lofty meaning of the fathers. Wherefore,
that which has been done by the holy doctors, and said by
Dionysius himself and others in detail, I have done briefly,
in easy and simple language, according to the capacity of
every one who requires to know the power of the holy mysteries.
15 The beginning, then, of the mysteries of the Christians is
the true faith. And therefore the ecclesiastical canon com
mands that he who draws near to Christianity should first
learn the faith, after he has been for a stated time a hearer
of the holy Scriptures at the hand of the deacons. Now the
20 hearing of the Scriptures which comes through the deacons,
1 Lit. they are not found by them.
12 TRANSLATIONS.
who are the cleansers , cleanses them from old habits and
forms them a new form and a new creature, as it were in
the womb. But the faith is a way which leads to the accurate
truth and to spiritual conversation, without which (way) no
man is able to overtake the truth. For as a babe is formed 5
naturally in the womb of its mother, and then by birth
comes to see the light of the sun; so here also, he who
fol.l8F draws near to Christianity is formed by the deacons, and
cleansed by the hearing of the holy Scriptures. But when
he has taken hold of the way, which is faith, to come to 10
the one true God, then he is born by baptism at the hand
of the priests; and he becomes a son of God by grace, and
is accounted worthy of the vision of the divine light.
Our FatJier wlio art in Jicircen, which the baptized learn and
repeat, makes known that they are now become sons of God, 15
and have gone forth from under the dominion of evil, and
have been set free from being, as they were, sons of wrath.
He who draws near to baptism is stripped of his garments,
and they loose his loins and take away his shoes, and he
is turned to the West and renounces Satan. The stripping 20
off of his former garments makes known that he has stripped
off all the old and reprobate, godless conversation, and also
the old man. But that he is turned to the West and renounces
Satan, signifies that he has renounced and rejected all the
darkness of error of the dark demons, and of the devil 25
their chief.
The exorcism of the priest is a battle with Satan, and a
supplication to the Judge that he who is being baptized may
be set free from the captivity and subjection of the domi
nion of evil. 30
Afterwards he is turned to the East, to the quarter which
Cf. Dionys. Areop. De Eccl. Hicr., P. Gr. Ill 508 A; and for the whole
of this exposition of Baptism compare Dionys. op. clt. cap. II.
GEORGE OF THE ARABS. 13
is the mother of the luminaries: and by this he signifies
that he has turned to the divine light. And then he makes
confession of Christ. The confession of Christ makes known
that he has renounced and withdrawn from Satan, and has
5 drawn near to Him who is the true God, and to His heavenly
good things.
Afterwards he is signed with oil three times in the form t ol.
of a cross, the priest invoking over him the Holy Trinity.
But first be it known to every one, that over all the mysteries
10 of the Christians is signed the honoured cross, which signifies
the death of our Lord; and without the cross not one of
the mysteries of the Christians is performed. And although
the Father and the Holy Spirit were not present at the in
carnation or the sufferings or the death, save by will only,
15 yet this we signify by the seal of the cross: that through the
same cross - - that is, through Him who was crucified upon
it - - we have acquired the knowledge of the Trinity, of the
Father, and of the Son Himself, and of the Holy Spirit.
But that it is signed upon his face, upon the head which
20 is the honourable and superior member, shews this: that by
the sight of it he shall be terrible to the demons always:
even as it was done in Egypt, where the destroyer feared
to come near to the doors whereon was the type of the cross.
The sponsor -- the same is the qarnbha 1 -- is a teacher
25 of virtue, and one who presents to the things divine. He
also signifies the modesty of him \vho is presented: that he
has not clared of himself, without the intervention of others,
to approach to that which is too high for him.
The writing of the name of him who is being baptized
30 signifies that he has been written in the book of life; but
that of the sponsor, whose name (also) is written, shews a
1 This word means neighbour or relation ; but here it evidently has a tech
nical sense: one who stands by at baptism (cf. Bar Kepha fol. 170^).
14 TRANSLATIONS.
goodly record of his care for him who is being presented.
That his whole body is anointed, makes known that he is
entering a contest against Satan. For he also who enters the
fol.l8fi contest of a combat with men is anointed with oil, that the
hands of him who contends with him may slip from him. 5
So here also : the oil is an invincible armour against the demons.
The font represents the tomb of Christ; and the water
that is in it, the womb that brings forth children, spiritual
and immortal and incorruptible, as by a resurrection of the dead.
The baptism of him who is baptized is a re-birth. That he 10
is clipped three times, is a mystery of the three days our
Lord was in the tomb. The right hand of the priest is a
sign of the secret re-formation of him who is baptized.
That the priest says Suck a one is baptized, and not "I
baptize , he makes known by his humility that this awful 15
act ! is not his, but by grace the gift has been bestowed
upon him to administer these mysteries.
The coming up out of the font is a sign of his going up
to heaven like the going up of our Redeemer out of
the grave to heaven. 20
That he is sealed after he has been baptized, makes known
that by the seal he receives a sweet and spiritual savour. The
seal itself, moreover, is that which completes the divine gifts.
The white garments which they put on after baptism
signify that they are become sons of the heavenly light; and 25
the softness of the garments is a sign of the easefulness 2
of the spiritual birth.
fol. 186 The stoles (orarium), that is to say crowns, which are
upon the heads of the baptized, declare the freedom which
they have received through Christ. 30
Again, the incense which (goes) before the baptized is a
1 Lit. thing^ or matter.
2 Or repose: Syr. rcfdutha^ a rare word.
GEORGE OF THE ARABS. 15
sign of the pleasantness which knows no pain l . The lights
which (go) before them declare the lightsomeness of the
divine knowledge which they have received through baptism
in the name of the Father and the Son and the Holy Spirit.
5 Their entry in the service into the nave makes known
their entry into the kingdom of heaven, and their return to
Paradise, from whence they of the house of Adam went
forth, and the joy of the angels on their account.
The entry of the males into the sanctuary signifies the
10 approach to the tree of life, from which in the beginning
Adam was withheld by reason of the transgression of the
commandment.
The reception of the holy mysteries signifies completion
and perfection, and the entire union of will with the one God.
15 The washing of the priest before the holy mysteries teaches
the whole people that they should wash their mind from all
[worldly 2 ] cares; and again, that at the time of the mysteries
they stand before God, the trier of heart and reins.
That the baptized do not wash their hands for seven
20 days 3 , they declare the indelibility of the hidden power
which they have received.
OF THE LITURGY 4 . The service of the Psalm before the
mysteries, which is rendered with one chant (qinta) 5 , shews
1 Lit. not ca^ls^l^g pains.
2 See Bar Kepha (fol. 154^) who appropriates this comment and supplies
this word, here omitted.
3 Compare Tertullian, de Corona^ cap. 3 exque ea die lavacro quotidiano
per totam hebdomadam abstinemus.
4 Syr. Qurrabha, lit. Offering.
5 I am not sure of the liturgical meaning of this term. It comes from the
Hebrew qlnah^ and means ordinarily a mournful hymn, or elegy ; but in con
nection with the Syriac offices it seems to denote non-scriptural, or New Testa
ment phrases introduced into the Psalms by way of farcing, with their accom
panying chant.
1 6 TRANSLATIONS.
the one will of the whole congregation } of the Church, and
(their) union with God.
Holy art Thou, God, which they cry three times, is a
declaration of the conversion of the gentiles, and (of) the
fulfilment which we now make of this mystery, the which 5
Isaiah foresaw.
fol.!87rt The hearing of the holy Scriptures and their meaning is
the constant and spiritual food of the soul, (and is), as it
were, instead of the bread and water with which the body
is nourished. But that the Old Testament is read before the 10
New, signifies that that which the Old said the New has
shewn to have been fulfilled.
The censer, which the deacon takes about the whole nave,
signifies the care of God for all, and the condescension and
o
sweet savour of Christ. The return again of the censer to 15
the sanctuary signifies the fixedness and unwaveringness of
the divine care, which remains as it is, without diminution:
even as a lamp, which is not diminished by the taking from
it of many (lights).
The peace which the faithful give to one another puts 20
away and quenches former enmity and wrath, and brings
about peace and quietness, and love of one with another,
and reconciliation with God and with the holy angels.
Now the deacons represent the former Levites; and for
this reason they perform all offices of the Church : that is, 25
the readings of the Scriptures, the proclamations (karozutha),
and the standing by the doors of the nave; and they at all
times cry out (commanding) silence to all ; and they set all
classes each man in his place and order, according to his
condition. 30
But the priest enacts three (parts) : first, a likeness of our
i The Syr. word mullTiya^ fulness , in this sense answers exactly to the
Gk.
GEORGE OF THE ARABS. I/
Redeemer and Lifegiver, who offered Himself for us an oblation
to God His Father, so that He was reconciled to us; secondly,
he is the tongue which is in the head of the ecclesiastical fol. 187 1>
body; thirdly, he portrays spiritual images by a mystery .
5 The altar signifies to us Emmanuel 2 Himself, who is the
tree of life. The bread and wine which are upon it (signify)
the body of God the Word, wherein was blood also ; and
they are the fruits of the tree of life.
That we mingle the lifegiving cup of wine and of water,
10 is a symbol of the lifegiving blood and water which flowed
from the side of our Redeemer on the cross.
The veil 3 which is over the mysteries signifies the secret-
ness and invisibleness of the power that is hidden in the
mysteries. That it is removed by the deacons, signifies the
15 coming down and manifestation of Christ to each one ac
cording as he is worthy.
The veils 4 , or curtains, of the sanctuary are a symbol of
the screen which is between us and the hiddenness of that
heavenly place.
20 That at the time of the celebration of the mysteries those
go forth, and do not receive the oblation, who against their
will are tempted by demons - - for causes which we do not
understand and which God alone knows - - signifies this :
first, that the holy mysteries may not be insulted by devils ;
25 again, because nothing pertaining to the kingdom is given
to a man so long as there is any wrath against him on the
part of the king. But the fathers say that he who is tempted,
it is by his own will that he is tempted ; for whether it be
by reason of sin that he is tempted, by his own will he fol.
30 sinned, and was delivered over to the demons, according
1 Possibly the plural should be read, by the mysteries. Cf. p. 35 below.
2 Cf. Dionys. Areop. DC Ecclcs. Hier. cap. IV; P. Gr. Ill 484 D.
3 Syr. shoshepa^ a small head-veil.
velum.
1 8 TRANSLATIONS.
to that: "I delivered them over to Satan that they might be
taught not to blaspheme" ; or whether it be for any other
cause, through his own sloth and cowardice he is tempted.
But if he be a child, he is sometimes tempted for the sins
of his fathers; or because God foresees what is about to 5
happen to him, He brings in chastening beforehand for a
warning, and contrives a healing before the disease: even
as was done by (a divine) dispensation with Nebuchadnczzer
the barbarian, king of Babylon, to whom He shewed the
dream of a tree 2 , and revealed to him the interpretation 10
thereof by Daniel, and counselled him to heal his stroke by
almsgiving before it should come 3 . But sometimes through
evil men and sorcerers this manner of delivering over (to
demons) is brought about. And it is plain that there arc
many who are tempted by devils for divers sins --if indeed 15
it be true that the source of everything evil is from Satan -
and we all commit many sins, yet our sins do not appear:
but the Church judges (only) those things that are open and
visible; and those that are secret and invisible she leaves to
God who sees them, that He may judge them. 20
To those again who are in penance the oblation is not
given, because they have sinned after the communion of the
mysteries; for he who sins after the communion of the
mysteries is like a slave who has offended against the king,
fol. 183/5 and has gone and given to the king s enemies the gift which 25
he received from the house of the king: and what he did was
known to the sons of the king s house, who are the priests,
and they told of him to the king, and he was forbidden
to see the king.
The deacons, again, are a likeness of those angels that 30
were seen at the head and the feet of Jesus our Redeemer.
1 i Tim. I 20. 2 Lit. shelved by means of the dream of a tree.
3 Dan. chap. II.
GEORGE OF THE ARABS. 19
The stoles (orarium) upon their left shoulders signify their
subjection to the priests, like subordinates (T^ /WT^) for he
who is in authority wears the stole upon both of his shoul
ders, or upon his head. The fans in their hands denote the
3 wings of their mind, which fly aloft without drooping. Their
bowing down to the ground is a likeness of those guards
who fell upon the ground for fear at the time of our Lord s
resurrection.
The bending of the knee is a sign of our fall through the
10 transgression of Adam. Our rising up from the genuflexion
is a sign of our resurrection through the resurrection of our
Lord. But on Sunday, and again during the seven weeks of
Pentecost, we do not bend the knee, because they are the
clays of Christ s resurrection, by which our resurrection came
15 about.
Our Father wlw art in heaven is a prayer of confidence J ,
which shews us to be sons of God by grace; and there is
in it a confession of the Creator, and love of things good,
and rejection of things evil, and hope, and forgiveness of
20 sins, and a request for what is needful.
Holy tilings to the holy signifies that holy things are given
to pure and holy men, and not to the defiled and the
unclean.
One holy Father, one holy Son, one holy Spirit, shews the
25 equality of essence of the Holy Trinity of the Father and
the Son and the Holy Spirit ; and (it is) a confession of the
divine and blessed nature (of Him) who has made the mortal
nature of men worthy of the holiness of His name.
The dividing of the holy mysteries to the faithful signifies
30 the gathering together of the faithful themselves, and their
union with one another and with Christ, even as the prophet
said concerning Him: "I will divide Him among many; and
1 Or free access (nappy vi
20 TRANSLATIONS.
to many He shall divide the inheritance" ! : which is the
bestowal of forgiveness of sins.
The reception of the mysteries brings about for us a
union with God the Word, the Son of God. The right hand
which is stretched out, the left bearing it to receive the 5
mysteries, is a sign of the honour of the gift that is given,
which is a pledge of immortal life.
That the priest who offers the oblation receives first, and
then gives to the others, makes known his goodly testimony
concerning the mysteries. 10
The prayer after the reception of the mysteries is the
thanksgiving and confession that every one renders after
the receiving of the gift.
The Book of Life, which is read upon the altar before the
consecration of the mysteries, shews forth a memorial of the 15
saints, and their fellowship with Christ, and that their names
have been written in the book of life which is in heaven.
That the priests wash their hands before the altar, signifies
ol. 1894 that they stand before Christ, the trier of heart and reins,
and to Him commit all their faculties. It also teaches all the 20
people to wash their minds from all worldly cares and
thoughts 2 .
CONCERNING THE CONSECRATION OF THE CHRISM 3 . The
chrism, that is the oil of anointing, is consecrated once
every year, on the Thursday of the Mystery, either imme- 25
diately after the morning office or at the third hour of the
same day. And the bishop alone consecrates it; for a pres
byter is not permitted to consecrate it. And he consecrates
it thus:
The bishop assembles the whole church to the holy nave; 30
and the lesson of the holy Scriptures is (read) which is
Cf. Is. LIII 12. 2 See above, p. 15. 3 Mvpav.
GEORGE OF THE ARABS. 21
assigned for this matter; and after the lesson of the Scrip
tures, the deacon s proclamation l is made, and the hearers,
who are unbaptized, go out, and those who are tempted by
devils and those who are in penance ; and straightway the
5 doors are closed as usual, and the subdeacons stand by them.
Now that oil which is put into the chrism - is seasoned
beforehand and spiced 3 by the perfumers art, or with Egyptian
balm 4 . But oil pressed from the olive alone is consecrated,
as the law of the ecclesiastical canon commands; for the
10 canon docs not allow any other kind of oil to be consecrated
or to be employed in any of the ecclesiastical rites neither
in (the preparation of?) the eucharistic bread (qtsutha) nor in
any other (rite) except only olive oil. For all other oils -
I mean that of sesame, and that made from Egyptian radishes,
15 or that which physicians make from eggs for use in sicknesses, t ul.
or any other oils whatsoever, such as that of sheep, or that
of cows, or of nuts and of almonds, and the rest - - are a
symbol of false doctrines and of corrupt heresies, such as
have the name only of Christ upon them, but are far from
20 His truth. But the oil of the olive is a symbol of the pure
doctrine of the Church; and it alone is the true oil, both in
name and in fact. And even as we arc not allowed to mingle
strange doctrines with the doctrine of the Church, so neither
are we allowed to mingle any of these oils with any of the
25 mysteries of the Church; and he who does so is rejected of
the doctrine of the truth.
The bishop takes that oil which he wishes to consecrate,
1 Syr. karozutha^ which may also mean litany^ but here it evidently de
scribes the formulae for the dismissal of catechumens. See fol. 191*7, where it
is said that in this service also, as in that of the Mysteries, the catechumens
"go forth at the word of the deacon".
2 Lit. that chrism. The text is altered by a second hand into that of the
chrism,
3 Cf. Dionys. Areop. op. cit. cap. IV; P. Gr. Ill 4770.
22 TRANSLATIONS.
placed in a vessel of gold or of silver or of glass, and goes
forth from the diaconicum with a procession, twelve deacons
carrying twelve fans and covering the oil and the bishop at
once. And censers and lights go before him (or it), and the
whole brotherhood of the people singing hymns. And thus 5
he brings it in and sets it on the holy altar. And he con
secrates it with the prayers appointed for it. But it is not
covered with a veil, but by the fans only. And henceforth
he uses it in all the services of the Church, in the conse
cration of the nave, and in the consecration of the altar; 10
and those who are being baptized are signed with it; and
some of it the priest pours upon the waters of the font in the
1. 1904 form of a cross three times, when he consecrates it, giving
praise J . And with it also the baptized are sealed after they
have been baptized. And without it not one of the ministries 15
of the Chnrch is completed.
That the bishop sets it upon the altar covered by the
wings of the fans, shews that all the works of the Church,
and all her rites, she performs with meekness and modesty
and in secret, and not with vain glory and ostentation. 20
But this holy chrism, by the materials of its preparation,
portrays and shews to us Emmanuel Himself. For Emmanuel
also is compounded of divers elements 2 , even as the chrism
is compounded and spiced with divers materials; and it is
the perfecter and completer, and the sweet savour of all the 25
services of the Church: even as the apostle Paul explains
to us, saying: "We are a sweet savour in Christ unto God" 3 .
And the chrism, if it be duly seasoned with those roots
which are added to it, its odour does not grow faint, nor
does it lack (the scent of) anything that is put into it. And 30
our Lord also has said: "Whoso eateth my body and drinketh
The verb hallcl sometimes means to utter a doxology, and here it doubt
less refers to the mention of the Trinity.
! Lit. materials. 3 2 Cor. II 15.
GEORGE OF THE ARABS. 23
my blood, he abideth in me, and I in him ; and I will raise
him up on the last day" l .
But the twelve wings of the fans signify the wings of the
seraphim, who stand by the appointed place 2 of Jesus. The
5 altar also depicts Jesus to us: and as the altar is consecrated
with the chrism, and it (the chrism), again, is always consecrated
upon it; so Christ also, -- He it is that consecrates as God,
and lie it is that has been consecrated for us as man, as
He said: "I consecrate myself for them" 3 . fol.191^
10 But that the priest pours some of it upon the waters of
the font, making a cross, signifies this: that Jesus Christ,
God over all, condescended even to the death of the cross
and to the three-days burial.
That when the chrism is being consecrated all those classes
15 who are not fully initiated 4 go forth at the word of the
deacon, makes known that the service of the chrism is one
that fully initiates 5 and perfects like that of the Oblation,
and that none are permitted to see these mysteries of the
Christians, save only those who are fully initiated.
20 These things we have composed briefly, for the under
standing of those who may fall in with them, such as will
not encounter our words with hostile prejudice.
The end of this Exposition of the Mysteries of t/ie Church.
1 John VI 56, 54.
2 The Syriac word ioa^da is nearly equivalent to "rendezvous".
3 John XVII 19. We might put sanctify for consecrate throughout this para
graph : Syriac cannot make the distinction.
4 Lit. complete.
5 Lit. completes.
II.
THE EXPOSITION OF MOSES BAR KEPHA
THAT IS THE
EXPLANATION OE THE MYSTERIES
OE THE OBLATION.
Shewing by Jiow many names this rite is called. - - We
say that it lias six names. It is called Assembly", "Com
munion", "Access", "Oblation", "Mysteries", "Perfection of
Perfections". It is called "Assembly", because it assembles
the scattered faculties that are in us into the unity of the J
one God ; "Communion", because we communicate in the
body of Christ, and become one body with Him, according
to that: "Whoso eateth my body and drinketh my blood,
he abideth in me, and I in him" ~- and according to that
which the apostle said: "We are the members of Christ" 3 . *
(It is called) "Access" 4 , because by it they that were far off
and they that were near, and they of heaven and they of
earth, have been brought near to one another; as Paul has
said: "In him we both have access" 5 ; that is, the People
and the peoples, heavenly and earthly beings. (It is called)
1 Cf. Dionys. Areop. De Ecclcs. Hicr. cap. Ill; / . Gr. Ill 424 C.
2 John VI 56.
3 Eph. V 30; i Cor. VI 15.
4 Qurrabha\ applied to the Eucharist this word really means "bringing
near", "offering".
5 Eph. II 18.
MOSES BAR KEPHA. 2 5
Oblation" (Qur&ana), because He was made an oblation to God
the Father for our sins, as the apostle said: "He who offered
himself for us" \ etc. And in the law of Moses also they
used to call "qurbana" those sacrifices which were offered
5 for sins. (It is called) "Mysteries", because Christ delivered
them secretly to the company of His disciples in the upper ful. 147
chamber. Secondly, because that after He had delivered
them to the disciples, He revealed to them the mystery
concerning His passion. (It is called) "Perfection of Perfec-
10 tions", because without it not one of the divine mysteries
is perfected ; for he who is baptized is not perfected except
he receive the mysteries; so also he who is blessed (to be)
a deacon or a presbyter, with it he is perfected and com
pleted 2 .
15 Again, a mystical interpretation* of the semantron*. - The
semantron is struck for the following reasons. First: that
when we hear its voice we may understand that by wood
we transgressed the commandment and were driven away
from Paradise, and by the wood of the cross came our
20 redemption from the sin of the transgression. And so, when
we hear its voice, we sign ourselves with the cross |? saying,]
Bless, my Lord: that is, Permit me, Lord, to praise Thee for Thy
redemption; according to that: "Lord, open thou my lips"
Secondly: as a trumpet assembles the forces of a king for
25 the extolling and praising of the king, so the semantron
assembles us for the praising of our King, Christ. Thirdly:
as the trumpet, or the herald, assembles the king s forces to
battle and combat with the enemies, so the semantron as
sembles us to battle with Satan, the enemy of our human
30 race. Fourthly: as the trumpet, or the herald, assembles the
1 Hebr. IX 14.
2 Cf. Dionys. Arcop. op. cit.; P.Gr. Ill 424 D -
3 COpflZ.
4 Syr. nayos/ia, i.e. "knocker". 5 Ps. LI 15.
26 TRANSLATIONS.
king s forces that he may give them gifts, so also the
scmantron assembles us to Christ, our King, who gives us
these gifts: forgiveness of sins, the granting of our reasonable
requests, and likewise spiritual gifts.
Concerning the reading of the Scriptures, what it signifies; 5
and concerning "Holy art Thou, God". It is right that we
should make these enquiries concerning Holy art Tliou, God.
First: who taught us to say it. Secondly: why we say it.
Thirdly: to which of the Persons of the Trinity it is ad
dressed. Fourthly: what we signify by saying Holy art 10
Thou, God; holy art Thou, Almighty { ; holy art Thou, Im
mortal: who wast crucified for us, Jiave mercy upon us.
As to (the question), who taught it us: some say that it
is taken and introduced from Isaiah the prophet: for he
saw a marvellous vision, and was vouchsafed a revelation 15
from God, and heard the seraphim sanctifying the Lord of
glory and saying: "Holy, Holy, Holy, Lord of sabaoth" 2 ;
and from him certain holy men adapted it and appointed
it in the Church. But others say that at the time of the
crucifixion, after Christ had given up His spirit into the 20
hands of His Father, the holy seraphim came together round
about the body of Christ, and sang this hymn as far as who
wast crucified for u.s ; and they left out this clause, and
very rightly, since it was not for them that He was cruci
fied, but for the whole race of men. At that time, they say, 25
Joseph the Councillor was present, he who begged the body
of Christ from Pilate the judge and embalmed it; and they
say that when he heard them saying Holy art Thou, God;
holy art Thou, Almighty ; holy art Tliou, Immortal, his own
mind was enlightened, and he added (thereto) who wast cru- 30
cificd for us, have mercy upon us. A councillor n is one who
carries the king s ring and seals (his) letters. Others say that
1 Or Mighty One.
MOSES BAR KEPIIA. 2/
by Ignatius the Fiery , the disciple of Paul the apostle, it fol.
was fixed in the Church, both it and the present manner of
singing the service in two choirs: for in former times one
choir used to sing, like the Jews, with whom this is main-
5 tained to the present day : for they say that he was rapt
in his mind even to heaven, and saw the choirs of angels,
one singing praise and the other answering to it; and he
heard this hymn there, and fixed it in the Church. Hut
again it is said that by the shores of the sea there is a bird
10 that is ever singing this song of praise 2 . But however this
may be, it was by this holy man (Ignatius) that it was fixed
in the Church.
The second (question) : to which of t/ie Persons of the Tri
nity it is addressed. And we say, to the Son, who became
15 incarnate and was made man for us. For we do not say as
the heretics say: now they say thus: "Holy art Thou, God
the Father ; holy art Thou, Almighty Son ; holy art Thou,
Immortal Holy Spirit". Now if it be so as these say, He
who was crucified is found to be other than these three,
20 being a fourth. And so they confess a Quaternity -and not,
as the Christians do, a Trinity. But we say that it is ad
dressed to the Son; and so to the self-same Son, who be
cause of us and for us became man and was crucified, we
say Holy art Thou, God; holy art Thou, Almighty, lioly art
25 T/ioit, Immortal: w/io wast crucified for us, liave mercy
upon us.
The third question: wliy we say ^Holy art T/iou, God .
We say: that we may render thanks to the Word, who for
us became incarnate and was crucified and died and redeemed f i.
30 us : and for this reason we sanctify and praise Him.
1 I. e. St Ignatius of Antioch.
2 Isaac of Antioch (5th century) wrote an immensely long poem on a
parrot which repeated the Trisagion in the marketplace at Antioch : ed. Bedjan
P- 737788.
28 TRANSLATIONS.
The four tli question: what we signify by saying "-Holy art
Thou, God". - - And we say that, understanding God the
Word, who when He was rich became poor for us, and was
made man without being changed from being God, but
shewed the more that He is God by becoming man for us 5
without being changed: we render Him thanks, saying Holy
art T/iou, God.
What we signify by saying "Holy art Thou, Almightv".
And we say that, understanding God the Word, who for us
was made flesh and received sufferings and stripes and buffets 10
and the cross, and by this weakness appeared mighty in two
ways - - by remaining impassible; and by binding Satan the
accursed, and rescuing us from the dominion of the tyrant, as
Paul says: "He stripped bare by the putting off of his flesh
the principalities and powers of the air" 1 -- we render Him 15
thanks, sanctifying and saying: Holy art Thou, Almighty.
And again, He is almighty in that He was able to become
incarnate without being changed, and to suffer and be cru
cified and die while He remained impassible and immortal.
What we signify by saying "Holy art Thou, I m mortal". 20
And we say that, thinking of the same God the Word, who
was implicated with death through the medium of the flesh,
and yet remained immortal -- since He went down to Sheol
and brought out the souls that were there held captive, and
rose the third day, and thereby gave us a great pledge of 25
(our) resurrection and of immortality we thank Him,
saying : Holy art Thou, Immortal.
What we signify by saying " Who wast crucified for us,
have mercy on us". - - And we say that, understanding that
He bore all things for us, so as to give Himself even to the so
death of the cross for us, we render Him thanks, saying:
1 Cf. Col. II ii, 15.
MOSES BAR KEPHA. 2Q
Who wast crucified for us, have mercy on us now also, even
as at all times Thou hast had mercy upon us.
Concerning the reading of the Scriptures. - - The Scrip
tures are read for these reasons. First : that they may give
5 spiritual food to the soul and may nourish it, even as bread
and water nourish the body 1 . Secondly: they are a doctrine
of life, and a sure tidings of the kingdom of heaven.
Concerning the zinniuarT . and hullale^. --The zummure and
hullale before the holy Scriptures, like a horn or trumpet,
10 summon the people of the faithful to hear the divine words,
(which are) as spiritual food to their souls.
Why the Old (Testament] is read before the New. -- And
we say, for this reason the Old Testament is read first: that
it may be as a witness to testify to the New that it is true.
15 Again, the New is read afterwards, that the New may
declare that what the Old said has been fulfilled and ac
complished.
What signifies * Stand we well , which the deacon says
[before^ the Gospel. - - And we say that this is its meaning:
20 Be silent, and hear. He urges the people to do three things:
to stand well; to be silent and not to speak; to hear with
understanding the things that are read, and not to allow
their thoughts to wander. fol.
Concerning " Peace to you air, ivhich the priest says before
25 the Gospel. We say that by Peace to you all he signifies
this: This that I read is the good tidings of the peace of Christ,
who set the heavenly beings at peace with them of earth,
and the People with the peoples: even as the angel said to
the shepherds: "Lo, I bring you this day good tidings of great
30 joy" 3 , etc.; and according to that: "How beautiful on the
mountains are the feet of them that bring good tidings of
1 Cf. George of the Arabs fol.
2 I.e. "hymns and praises": but with technical connotation here.
Luke II 10.
30 TRANSLATIONS.
peace 11 , etc.; for "gospel" (s-jz yysXiw) is interpreted "good
tidings".
On the proclamation ~ of the deacon after the Gospel. It
1 Is. LII 7: Rom. X 15.
2 Syr. -arozuthTi. There is nothing whatever in Bar Kepha s comments to
lead us to suppose that he is here speaking of a diaconal "litany" after the
Gospel, such as is found in the Greek c St James . Such litanies are not met
with in texts of the liturgy of the Syrian Jacobites. His words imply only an
exhortation to the people, containing some sort of allusion to the Gospel just
read, and to the "dispensation" of Christ with which it is concerned. It is
true that (i) the words "to offer petition and supplication may at first sight
appear to refer to the people s responses to a litany: and similarly, (2) the
words "</// tJicsc things that the deacon says have regard ... to the people",
may be thought to point to the deacon s part in a litany. IUit as to (i), the
expression to "urge to make supplication" occurs again in connection with
the "Proclamation of the step" (fol. 1 5 3*7, below), which is clearly not a
litany, being followed by no response, or even prayer, of the people: it comes
again (fol. 154^) in the comment on the deacon s admonition "Let us bow
our heads". The expression then is colourless, and implies only that the effect
of these diaconal addresses is to urge the people to good dispositions and
private prayer. As regards (2): I have translated "all these things", etc., that
I may not appear to be reading my own interpretation into the text; but the
Syriac may, and evidently does here, mean only "all such diaeonal remarks".
What Bar Kepha means to say is that all diaconal remarks throughout the
service are addressed to the people. liar Salibi, who appropriates this com
ment of Bar Kepha, makes this quite clear: he writes: "And it is right to
know that all tilings that the deacon says during /he litnrv have regard to
the people, and convey commands to them" (Corpus Script, christ. orient.
scriptures syri, series 2, torn. XCIII p. 21; versio latina p. 47).
Further, in his commentary Bar Kepha pays particular attention to the
people s responses. In 22 cases he quotes and comments on their answers to
priest or deacon; and the saying by them of Kyrie cleison is duly noticed
before the Invocation and at the end of the diptychs. If then he had been
speaking of a litany here, he could hardly have failed to speak of the people s
very important part in it.
There is yet another point to consider: Bar Kepha says that this procla
mation urges the people "to offer petition to God the Word" ^ and we can
feel sure that he means this to be taken quite literally, since he elsewhere
carefully distinguishes between prayers addressed to the Father and those ad
dressed to the Son. But what reason could he have for asserting that here
Kyrie elelson, and the like, were addressed to the Son rather than to the
Father ?
I believe that the proclamation here referred to was a formula (probably
variable) of the kind found in Renaudot vol. II p. 9, that it was merely a
MOSES BAR KEPIIA. 31
urges the people to offer petition and supplication to God
the Word, who for us fulfilled the dispensation. And it is
right to know that all these things that the deacon says
have regard, for the most part, to the people.
5 Concerning those t kings that the deacon says : " Go, ye that
have been dismissed" ; and concerning those who go forth from
the cJiurcJi at that time. It is right to know that at one
time these five classes used to go forth from the church
when the deacon said Go, ye thai have been dismissed: cate-
10 chumcns, encrgumens, (another class of) encrgumcns, lesser-
penitents and greater penitents. The catechumens were those
who were not yet baptized, but were being instructed for a
short time before they were to be baptized. The energumens
were those who were possessed with ] demons. The other
15 energumens were those who were possessed with passions of
sin. And both these kinds of energumens were those who
were possessed after they had been baptized and had partaken
of the holy mysteries. The greater penitents were those who
had begun their penance a considerable time before, and
20 were now coming to the end of it. The lesser penitents
were those who had recently begun their penance. And
both kinds of penitents, whether the greater or the lesser, tol. I50a
were those who had sinned after they had been baptized
and had partaken of the holy mysteries. These five classes,
25 then, were left in church to hear the reading of the Scrip
tures, that they might be cleansed by the living words which
they heard. But after the reading of the Scriptures the
substitute for a sermon on the Gospel, and that it corresponds to the tur^ania
(i.e. "interpretation") after the Gospel mentioned by mediaeval Ncstorian
commentators. It is to be noticed that the passage in which Bar Sallbl (i2th
cent.) uses the Greek word hiTzveiz in speaking of this karozulha^ is inserted
into this very comment of Bar Kepha. I hope to deal with Bar vSalibi on some
future occasion; and I need only say here that, so far as I can understand
the case, he is not speaking of a "litany", in the ordinary sense, at all.
1 Lit. "exercised by".
32 TRANSLATIONS.
deacon used to cleanse them 1 and send them out: with each
word sending out one or two of these five classes. In saying
Go, yc (masc.) that have been dismissed, and Go, ye (fern.)
that have been dismissed: this he said in general to those
five classes whom he was about to send out severally with 5
one word for each. By saying Let no one of the catechumens,
he used to send out those who were not yet baptized.
Again, by saying Let no one of the energnmens, he used to
send out those who were possessed with demons, and those
who were possessed with disgraceful passions. Again, by 10
saying Let no one of those w>/io are not able to make sup
plication with ns, he used to send out both classes of peni
tents. But by that other thing which he said, Take know
ledge of one another, he would strictly charge them that
none of those five classes should remain among them; since 15
they were not worthy to tarry for the seeing and partaking
of the secret and holy mysteries. But by saying Shut the
doors, and Stand ye well: - Shut the doors, he used to
command his fellow deacons: Give heed to the doors, lest
any person of those five classes should enter: since they 20
used to stand by the doors. But by that, Stand ye well,
he used to command the holy people, that they should
stand well 2 at the divine mysteries.
Here it is necessary to say why those five classes were
driven out and did not partake of the holy mysteries. And 25
we say: the catechumens, because they were not yet bap
tized; and it is not right for those who are not yet baptized
to partake of the holy mysteries, since their sins have not
1. 1504 yet been pardoned and sanctified by baptism; (and) it is
1 This comes from George of the Arabs (fol. 184^), who calls the deacons
"cleansers" because they cleanse the minds of the people by the reading of
the Scriptures. The idea is borrowed from Dionys. Areop. De Ecclcs. Hicr.
(T. Gr. Ill 508 A).
2 Lit. that there should be to theiti a fair standing*
MOSES BAR KEPIIA. 33
not seemly that one defiled should come in contact with the
mysteries. As for those who are possessed with devils: those
who are (thus) tempted are either grown-up or children; and
why they are tempted the Gocl of all knows after His un-
5 searchable judgments. However, what we can understand is
this: grown-up persons are tempted by Satan for these
three reasons: either for their sin, according to that: "I
delivered them over to Satan that they might be taught not
to blaspheme" ! ; or because they are cowardly and slothful;
10 or because they become obedient to demons; or because
they resist them they are tempted by them, as it befel the
martyr Cyprian. But children are tempted, cither for the
sins of their parents, or (because) God foresees what is about
to happen to them, and contrives for them a healing before
15 the disease : as He did with Nebuchadnezzer, to whom He
shewed the dream of a tree, and interpreted it by Daniel,
and counselled him to heal his stroke by almsgiving before
it should come 2 .
Those, then, who were possessed they used to drive out,
20 and they did not allow them to partake of the mysteries,
for three reasons: first, that the mysteries might not be
insulted by devils; again, because the King, Christ, is wroth
against them, and nothing of the mysteries of the King s
house is given to them; again, because the Holy Spirit and
25 an unclean spirit cannot dwell together. Again, they used
to drive out both (kinds of) penitents from the church, and
the mysteries were not given to them, because they had
sinned after they had partaken of the mysteries: like slaves
who have offended against the king, and have gone and
30 given the gift which they received from him to the king s
1 i Tim. I 20.
2 Cf. George of the Arabs fol. iS8<z.
34 TRANSLATIONS.
enemies; and when the king knew it he deprived them of
any further gift ! .
Concerning the going forth of the mysteries from the altar,
and their going about the nave and their return to the altar. -
ol. 151 That the mysteries go forth from the altar, and go about 5
the nave in seemly order, and return to the altar, makes
known that God the Word came down and was made man,
and went about in the world and fulfilled the dispensation
for us, and then ascended the cross, and afterwards ascended
to His Father.
What the altar signifies. - - Saint Dionysius says that the
altar signifies Emmanuel 2 , who is the tree of life. But others
say that the altar represents the cross, upon which the Lord
was sacrificed and offered as an oblation. The holy Mai-
Joannes :1 says that the altar represents the tomb of Christ. 15
But we say that we know that the altar is called Christ,
and is called the tree of life, and is called the cross, and
other similar (names); but here the altar signifies the tomb
of Christ, and is in place of His tomb, in which He was
laid when He had been fastened to the cross. And hence 20
it is right that when we build an altar we should make it
long from north to south, in the likeness of a tomb. Again,
if the altar signifies Emmanuel, and the body and blood
are Emmanuel Himself, there are found to be two Emma
nuels here. And if the altar signifies the cross, as others 25
say, and we offer upon it the body and blood of Christ, it
follows that we make a commemoration of His crucifixion and
His being sacrificed; and (so) we become as it were cruci-
fiers 4 . But Paul says: "He was sacrificed once" 5 . It remains
i The whole of this discussion of the phenomenon of possession, etc., is
closely imitated from George of the Arabs fol. 187^ i88tf.
a Cf. DC Eccles. Hier. cap. IV; / . Gr. Ill 484 D.
3 I. e. St Chrysostom, whose name is regularly spelt in the Greek manner
by Syriac writers: "John" being otherwise Yuhannan in Syriac.
4 Or like the crucifiers. 6 Cf. Ileb. IX 28; and cp. I Pet. Ill 18.
MOSES BAR KEPHA. 35
then that the altar be instead of the tomb of Christ; and
this is evident from that: "Thus be ye making a comme
moration of my death" l , etc. ; now His death and His resur
rection were in the tomb and from the tomb.
5 What the bread and wine whicli are upon the altar signify.
The bread is the body of the Word of God, and the wine
His blood.
Why iv e mingle t/ie cup of wine and of water, and not of
ivine only. - - Because blood and water flowed from the side
10 of our Lord when He was pierced with a spear, and not
blood only; for with that blood water also was mingled,
as John the evangelist has said: "There flowed from Him
blood and water" 2 .
What rank the priest holds. - - And we say that the
15 priest is in the place of Christ, who broke His body before
Him that begat Him, and distributed to His disciples. So
He also said: "This is my body, which for you", etc.
Secondly: the priest is moreover the tongue which is in the
head of the body of the faithful, which makes supplication
20 to God for the whole Church. Thirdly: he is also a painter,
who portrays spiritual things by the mysteries 3 . Fourthly:
again, he is a mediator between God and men.
Concerning the deacons. - The rank of deacons is the
order of angels; for they perform the service of the cheru-
25 bim, and of the seraphim which with their wings cover the
altar: not that they may drive away flies, but that they may
not suffer anything to approach it which is not permitted
(to do so). For it is said 4 : "The likeness of what is above
1 Cf. Luke XXII 19: I Cor. XI 2426. But cf. also the Syriac Liturgy
of St James after the words of institution.
2 John XIX 34.
3 Cf. George of the Arabs fol. 187 -,/>.
4 Lit. they say. This looks like a memory quotation from the thirty-fourth
Ode of Solomon: "the likeness of that which is below is that which is above".
Bar Kepha is not always accurate in his quotations.
36 TRANSLATIONS.
are the things which are below". The deacons (also) fill the
place of the former levites. The deacons are a likeness of
those angels that were seen at the head and the feet of
Jesus our Redeemer. And as the priestly Psalmist says: "He
made his angels spirit, his ministers (or deacons) burning 5
fire" 1 ; and: "The ministers that do his will" 2 . Wherefore
they perform all offices of the Church. "Holy", which they
cry three times, is a declaration of the conversion of the
gentiles, and a fulfilment, which we (now) make, of this
mystery which Isaiah foresaw 3 : that is to say 4 , the reading 10
fol. 152 of the Scriptures, the proclamations, and the standing by
the doors of the nave; and they cry out at all times (com
manding) silence to all; and they set all classes each man
in his place and in his order, according to his condition.
But the stoles (orariiiiu) which are upon their left shoulders 15
declare their subjection, like subordinates who are in sub
jection; for he who is in authority wears the stole upon his
head or upon both of his shoulders 5 .
Concerning * Bless, my lord", which the deacon says to the
priest. - - Many untrained and ill-instructed priests, after the 20
deacon says Bless, my lord, themselves also say Bless, my
lord. Now it is not right for the priest to say Bless, my lord,
for these reasons. First: because Bless, my lord has been
said by the deacon. Secondly: because the deacon, by saying
Bless, my lord, really asks the priest to bless and pray. If 25
then the priest turns and says Bless, my lord, he shews that
i Ps. CIV 4. 2 Ps. CHI 21.
3 This sentence is taken from George of the Arabs fol. i86. But there it
refers to the Trisagion, and has nothing to do with the deacons. Here it is
clumsily inserted in the middle of another passage of George, in which he
does speak of the deacons (fol. 1870).
4 To get sense out of this, it must be read immediately after the words
offices of the Church^ above (as in George 1870.)
5 Cf. George fol. i88/>. The word for subordinates (TU^IUT^I^ is spelt incor
rectly in the MS of Bar Kepha.
MOSES BAR KEPIIA. 37
he asks the deacon to bless. Wherefore it is not right that
the priest should say Bless, my lord.
Concerning the incense. The incense which goes forth
from the altar, and goes about the whole nave, and then
5 returns to the altar, signifies these things. First: the good
ness of the Holy Trinity; for although it goes forth to all
the saints by its care, yet it docs not leave its own fixedness,
and it is not changed or diminished . Secondly: it signifies
God the Word, who came down from heaven, and was made
10 a sweet savour and an incense of reconciliation, and offered
Himself for us to God the Father, and made an atonement
for all the world and turned it back to His Father, without
being changed or losing His Godhead. Thirdly: again, in
that the thurible of incense goes forth from the altar, which
15 represents Emmanuel, and goes about the whole nave among
the faithful, it takes their assent and their good will towards t ol.
Him, and returns and brings it in to Emmanuel, which is
the altar.
Concerning " We believe in one God". - It is right to
20 know that from the holy apostles until (the time of) Con-
stantine the believing king, after the thurible of incense
nothing was said, but the priest used to begin the Offering
(Qurrablia}. But after the same king had assembled the
Synod of the three hundred and eighteen, and it had set
25 forth this orthodox faith which we both believe and confess,
the Synod also commanded that the faithful should recite it
first, before the Qurrabha, and then the priest should begin
the Qurrabha. The faithful therefore recite it for these reasons.
First: that they may let it be known that they believe and
30 confess aright. Secondly (to shew) that their faith and their
confession are one. Thirdly: that by it minds and hearts and
mouths may be hallowed. And it is right that he who offers
Cf. George fol. 1870.
TRANSLATIONS.
should begin it, since he is the tongue of the whole body
of the Church
Again, it is right to know that the Synod set down "I
believe", and not "We believe". And it set down "I believe",
because it is not a prayer or a petition - - for that we should 5
pray and make petition each for other and each with other,
(this) we are commanded, and this is fitting - - but it is a
faith and a confession ; and that we should believe or confess
for or with each other we are not commanded, nor is it
becoming; but let each one confess by himself and for him- 10
self. Therefore it is right that each person 1 should say "I
believe", as the holy Synod set clown, and not "We believe".
Again, it is right to know that this faith is divided into
:V>1. 153 five heads: the first, the theology; the second, the incarna
tion; the third, concerning baptism; the fourth, concerning 15
the general resurrection; the fifth, concerning the future
judgment and recompense.
Concerning the proclamation 2 upon the step. - - The deacon
urges the people by this proclamation to stand well, and
purge their minds again from distractions and worldly cares, 20
and to listen to those things which are said by the priest,
and to make supplication to God that they (themselves) may
be accepted and answered, and to answer the words which
they are commanded to answer 3 .
Concerning the prayer of the Peace; and concerning * Par don, 25
1 Syr. parsdpa^ i. e. 7rp6<rw7rov.
2 Syr. karozutha. Bar Sallbl (pp. cit. vers. lat. p. 60) says this proclamation
was not in use in the I2th century among the "westerns", but that the
"easterns" always employed it. It may be well here to correct a slip in
M. Labourt s translation: "Post fidem, Catholicam, seu generalem pfbclama-
tionem diaconus super gradum praedicat", should be: "Post fidem catholicam,
seu generalem, diaconus proclamationem super gradum praedicat". The word
"catholicam" cannot in the Syriac construction go with "proclamationem" 5 and
it is not the name of this proclamation.
:! These are obviously the people s answers to the priest, the Amens, etc.
MOSES BAR KEPIIA. 39
my Lord, our debts by Thy grace" ; and concerning " Glory
to the Father and to the Son and to the Holy Spirit" .
ivhether it is right that these be said before the prayer which
is before the Peace, or not. - - We say that Pardon, my
5 Lord, our debts, and Thou art good, who art not angered,
and the like, ought not to be said before that prayer which
is before the Peace; because although they are good (in
themselves), yet it is not their place and not their time.
And first: the Gospel is good (in itself); yet it ought not
10 to be said in the place of the Hullftla, and out of its time.
So neither should these other two things, prayers namely,
(be said here); for pardon and cleansing and forgiveness,
and all such like, should come before the Offering (Qurrdbha),
and not before the prayer of the Peace 2 . Similarly, it is not
15 right that Glory to the Father and to the Son and to the
Holy Spirit be said before the prayer of the Peace: not
because it is not right that the Son and the Spirit should
be glorified with the Father, from whom they have their
essential glory, but that the priest may not be supposed to
20 address the three Persons in the Qurrabha. And this appears fol.1534
from the fact that the people also answer to the Father:
Have mercy on us, God the Father, etc. Now the prayer
Glory to the Father and to the Son and to the Holy Spirit
does not belong to the Qurrabha, but has been introduced
25 by the presbyters. This appears from the fact that the ser
vice-books 3 of the presbyters are written according to the
pleasure of each one, and there is no agreement among
1 The MS has ought not to be said not (sic) in the place , etc.
2 Various prayers ending with Gloria Patri, etc., and directed to be said
secretly by the officiating "presbyter" (see what Bar Kepha says below) earlier
in the service, are to be found in the Brit. Mus. MS Add. 17128 (Sacc.
X XI) fol. irt (cf. Wright s Catalogue p. 226 col. i). These were private
prayers, to accompany certain ritual acts. It would seem that Bar Kepha
alludes to prayers of a similar nature.
:i Syr. pcnqitha, a volume, tome.
4 TRANSLATIONS.
them : for whereas the lectionaries l of the Old and New
(Testaments) do not vary in a single place, thou seest that
the service-books of the presbyters contain frequent and
considerable variations.
Concerning the prayer before the Peace. - - It is right to 5
know that the Qurrabhfi is divided into five sections 2 . From
hence begins the first section; and this first prayer is a
supplication to God the Father that He would grant us that
with cleanness of heart and with divine love we may give
the peace one to another. 10
Concerning " Peace (be) with you all", which the priest
says. - - (By) Peace (be) with you all, which the priest says,
he urges them to give the peace one to another in peace-
fulness and love, the clergy and the people alike : the clergy,
according to that which our Lord said to His disciples: "By 15
this shall every man know that ye are my disciples, when
ye shall love one another" 3 ; but the people, (according to
that): "Thou shalt love thy neighbour as thyself" 4 .
Concerning that which the people answer, "And witJi thy
spirit" . - They make answer to the priest as it were to 20
Christ, and say: And with Thy spirit, even that which Thou
didst bestow upon us in baptism, may we have that peace
and concord of Thine which Thou gavest us when Thou
saidst: "My peace I give to you, my peace I leave to you" 3 .
Again, they answer the priest: With thee also be peace; 25
as Saint Gregory Theologus said: "That peace which thou
givest and receivest", etc.
Concerning the peace which we give to one another within
the Qurrdbhd. - By the peace which we give to one ano-
ol. 154a ther at this time we signify the following. First : since we 30
are making ready to communicate with God through His
1 Lit. books. 2 Ke4>Aa/cv. 3 j o h n XIII 35.
4 Math. XIX 19; Lev. XIX 18. John XIV 27.
MOSES BAR KEPHA. 4 1
body, and this cannot be so long as we are divided in our
selves and in regard to each other ; accordingly we give the
peace, that we may shew that, as we embrace outwardly,
so inwardly we have love and concord. Secondly: by being
5 made at peace with one another we are made at peace with
God. Thirdly: the peace which we give one to another
quenches and does away mutual enmity. Fourthly: by the
peace which we give we signify that Christ has made an
end of the enmity which was between [God] and men, and
10 between the People and the peoples, [and between the soul
and] l the body, and has caused peace and love to reign
among us. Fifthly: again, by the peace which we give at
this time we fulfil the word of the Lord, who said: "If thou
offer thine offering upon the altar", etc., "leave thine offering,
15 and go, be reconciled with thy brother" 2 .
Concerning the Book of Life * which is read upon the altar. -
The Book of Life is read upon the altar for these reasons.
First: because it proclaims before us those who have piously
and holily arrived at a holy end. Secondly: that it may
20 shew that they are living and not dead. And this is evident
from the fact that they are proclaimed with Jesus, according
to that: "The souls of the righteous are in the hands of
God" 4 . Thirdly: because in their life they cleaved to the
holy things, it is right that after their death also they should
25 be proclaimed over the holy things. Fourthly: again, whereas
they are read upon the altar, which represents Jesus, (this)
makes known that they are with Jesus always, according to
that: "Where I am, there shall my minister also be" 5 ; and
according to that: ["May they be one in us"] . Fifthly: itfol.!54
i See below, fol. 15 60. 2 Matth. V 23, 24.
3 Sephar hayye^ which might also be rendered Book of the Living.
* Wisd. Ill I. 5 John XII 26.
6 John XVII 21. I venture to supply the quotation, here illegible, from
Bar Salibl (pp. cit. p. 41), who copies this passage.
42 TRANSLATIONS.
shews also by this that there is a holy remembrance of them.
Sixthly: by proclaiming them it 1 urges us to imitate their
holy conversation, and also their right faith, that we too
may be worthy of their blessed end, and after our decease
be proclaimed upon the altar, as they are proclaimed 2 . 5
Concerning t/ie washing of t/ie liigJi priest and t/ie priests
before n the mysteries. - - We say that in the first place the
washing of the priests before the altar at the time of the
mysteries teaches all the people that they also should wash
their hearts from all worldly cares. Secondly: whereas the 10
priest washes [the tips of his fingers] 4 , he makes known that
he cleanses his conscience before the [Lord. Thirdly:] again,
he makes known that to Christ, the trier of [heart and reins]
and the provcr of things hidden, he commits his thoughts and
all the faculties of his mind. Fourthly: in that he washes the 15
tips of his fingers only, he shews that he is clean of all sin,
and that there is in him only a certain small shortcoming
and a shadow of imperfections 5 . Fifthly: the washing of the
priests who were under the Law foreshadowed this washing.
Concerning that which the deacon says: ^Before the Lord 20
let us bow our /leads". - - By this also he urges the people
to bow their bodily and their spiritual heads before the
Lord , and to make supplication to Him, and to receive
from Him this blessing, which the priest asks of Him for
them in this second prayer. For in the whole of the Qur- 25
1 Or he (the reader): there is some uncertainty as to the subject throughout
this passage; but it appears to be the Book of Life itself.
2 Much of the above will be seen to have been copied from Dionys. Areop.
De Eccl. Hier. cap. Ill (P. Gr. Ill 437 B, C), on the diptychs.
3 I. e. in the presence of: cf. George of the Arabs fol. iS6; also the
Areopagite op. cit. col. 43 yD 4406.
4 There is a slight tear here at the edge of the leaf, affecting the beginnings
of two or three lines; but the text can be restored with practical certainty by
the aid of the context and George of the Arabs fol. 186^.
5 Lit. and imperfect phantasms.
Lit. sensible and reasonable: corresponding to a<V0jfTo c and VOVJTO$.
MOSES BAR KEPIIA. 43
rabha there are three prayers that are said over the people
in particular : this second one, and that before Holy things
to the holy, and that which is said last and at the end of
the whole Qurrabha. And it is clear that they are (said)
5 over the people in particular from the fact that before each fol. 155
of the three the deacon says Before t/ie Lord let us bow
our heads. And these three prayers are called "of the im
position of the hand", and "over the people". It is right
to know that wherever the deacon says Before t/ie Lord let
10 us bow our /leads, the high priest, or priest, prays a prayer
over the people. Again, it is right to know that here, in
the Qurrabha, it is not right for the people to bend the
knee, for two reasons: first, because the genuflexion is a
sign of our fall, and the Qurrabha is a shewing forth of our
15 resurrection ; again, because the deacon commands thus:
Before t/ie Lord let us bow our heads, and not: "Before the
Lord let us bend the knee". Wherefore it is right that the
people should do so as the deacon commands, and bow their
heads only. And the priest also says thus : To t/iose who
20 have bowed their necks. And hence we do not reject genu
flexion : for if we [say "Glory be", etc.,] 2 at all times we
bend the knee before God ; but in the Qurrabha we say
that it is not right for any one to bend the knee, nor yet
in like manner on Sunday.
25 Concerning the third prayer, which is that over the veil*. fol. 1554
In this prayer the priest makes supplication to God the
Father, that He will receive of him, and of the people
ranged behind him, this sacrifice; confessing that it is not
trusting on our own righteousness that we have come so far
1 Propric is the exact meaning.
2 Lit. If we glorify ; i.e. say the Gloria Patri. Ihe word is only partly
legible; but the restoration is, I think, certain. See p. 39 note 2. At the end
of the prayers there referred to the presbyter is directed to say Gloria^ and
genuflect three times. 3 Syr. perasa.
44 TRANSLATIONS.
as to offer (it) to Thee, (for) we are all sinners: but trusting
on Thy many mercies, that Thou wilt receive it of us.
Concerning "-Let us stand well", and the rest, which the
deacon says. - By this that the deacon says, Let us stand
well, let us stand in fear, etc., he urges and admonishes the 5
people that their standing be in orderly fashion, and in fear
and in modesty and in holiness: for two reasons. P irst: be
cause the holy and divine mysteries are about to be revealed
(and stripped) of the covering that is placed over them.
Again: because in this hour the doors of heaven are opened, 10
and the heavenly hosts and "the spirits of the righteous
made perfect" * come clown to meet and honour the holy
mysteries. Now it is evident that at this time the angels
come down, from the fact that at this point the deacons
take hold of the fans, which are a figure of the wings of 15
the holy seraphim.
Concerning the veil* or anaphora. - - [It is right] that we
should enquire concerning these four things: what is the
interpretation of the name "anaphora"; why it is spread
over the mysteries; why it is removed; why they lift it 20
fol. 156 up and let it down three times. And we say 4 that the ana
phora is spread over the mysteries for these reasons. First :
because it signifies the secretness and invisibleness of the
Godhead which is hidden in the mysteries. Secondly: it is
a symbol of the stone which was placed over the tomb of 25
1 Lit. come to this^ that we shoiild offer.
a Ileb. XII 23.
3 Syr. kelletha. This word here denotes the same thing as perasa^ p. 43
above; shoshcpa is also commonly used: cf. p. 17 note 3.
4 We expect an explanation of the word anaphora here, but the MS does
not contain one. Possibly its omission is accidental, and it is perhaps supplied
in substance by Bar Salibi, who gives the following explanation (followed im
mediately by Bar Kepha s next comment): "Anaphoram superius interpretati
sumus vestimentum, alii scalam interpretantur anaphoram, alii edictum; sicut
cnim cdictum ascendit ad regem, ita anaphora ascendit ad regem caelestem"
(op. cit.^ versio latina p. 65).
MOSES BAR KEPIIA. 45
our Redeemer. Thirdly : it makes known that Emmanuel
Himself was covered over and hidden in the sacrifices of
the Law and in that figurative service. But it is removed
from the mysteries, first: because the Godhead, which is
5 hidden in the mysteries and is not known to the uninitiated
and unbelievers, is revealed so as to be known to the ini
tiated and believers ; secondly : it signifies the stone which
was placed over the tomb of our Redeemer, which the angel
rolled away and removed; thirdly: again, it declares that
10 Emmanuel, who was covered over in the sacrifices of the
Law, revealed Himself to us by His dispensation. But they
lift it up and let it down for this reason : when the
apostle Peter supposed that the grace of baptism and for
giveness was given to the Jews alone, there appeared to him
15 the vision of a vessel coming down from heaven, wherein
were four-footed beasts and reptiles and fowls and birds;
and some of these were clean and some unclean. And God
signified to him by this, that it was not only to the People fol.
of the Jews, whom the Law used to cleanse, that this grace
20 of holy baptism was given, but to the peoples also, who
aforetime were defiled. Wherefore the anaphora also they
lift up and let down , that they may signify that this
grace of the holy mysteries has been given for pardon to
all those who have believed in Christ, whether they be of
25 the People or of the peoples.
Concerning tliat which tlie people answer and say: (( J\lercies
and peace and sacrifice and confession . The mercies of God
which have been poured out upon us, they are this sacrifice
which has been offered for our race, and it has been par-
30 doned. But (they say) peace, because it (the sacrifice) made
peace between heavenly and earthly beings, and between
the People and the peoples, and between the soul and the
body. Again, confession: for when Christ confessed (or gave
thanks) and gave it to His disciples in the upper room, He
46 TRANSLATIONS.
confessed to His Father on our behalf, as Paul has said :
"The bread of blessing which we receive, and the cup of
confession", etc.
Here ends the first section of the Qurrabha; and the priest
commences the second section, saying thus: The love of 5
God t/ie Father, the grace of the only begotten Son, the lighting
down and communion of the living and holy Spirit be witli
you all. He commits them to the Holy Trinity, sealing them
with three crosses, that their standing may be pure and
blameless. By saying the love of God the Father, he shews 10
that in His love God gave His Son to death for us, as the
Col. 1570 apostle has said. By saying and the grace of the onlybegotten
Son, he signifies that it was by His grace that the Son
tasted death for all, and not as though they were worthy
of this. Again, by saying and the lighting down and coin- 15
munion of the Holy Spirit, he declares that by the lighting
down of the Holy Spirit the sacrifices are accomplished and
accepted. And it is not right for the priest to pause after 2
the love of God, and give occasion to the people to say
"Amen": for it is not a prayer, but (declares that) by reason 20
of His love God gave His Son for us, etc.
Concerning that which the priest says : "On high be the minds
and thoughts and hearts of us all". - - That is: now that the
holy mysteries have been revealed, and the doors of heaven
have been opened, and the holy hosts and the spirits of the 25
righteous have come down for the honouring of the mysteries,
on high be our minds and thoughts, and not below in earthly
things.
Concerning that which the people answer. There are
some who answer: "We have (them) unto [? the Lord] our 30
God"; and there are others who answer: "We are unto the
Lord God". And these two answers have nothing at all
1 t Cor. X 16. 2 Lit. to cut short.
MOSES BAR KEPIIA. 47
about them that is correct. The first is not correct, because
the priest does not say to them thus: "We have (them)
unto the Lord our God", or, "Let us have (them) unto the
Lord God", that they should answer him: "We have (them)
5 unto the Lord". For if he were to say: "We have (them)
unto the Lord", or, "Let us have", they would correctly
answer him: "We have (them) unto the Lord our God"
The second again is not correct, because the priest docs
not say to them: "Let us be unto the Lord". For if he
10 were to say: "Let us be unto the Lord", they would correctly
answer him: "We are unto the Lord our God". So then
these t\vo answers are not correct. The priest says thus :
On high be the minds and thoughts and hearts of us all. It fol. 1570
is right (then) that they answer him thus: They are unto
15 the Lord our God, according as thou hast said. This then is
the correct answer: They are unto the Lord our God 1 .
But let us explain what is the meaning of that which
some answer: "We have (them) unto the Lord our God".
That is: "We have with" 3 the Father, our God, His mercies
20 which are upon us. Secondly: again, "we have with" Him
the incarnation of the Son, whereby He redeemed us.
Thirdly: "we have with" Him the writing of the Holy
Spirit, whereby we have been written in the adoption of
sons through baptism, according to that: "Rejoice that your
25 names are written in heaven" 4 .
1 Or the Lord God: the MS is ambiguous. Throughout this passage there
is considerable uncertainty as to whether the original was the Lord our God,
the Lord God, or the Lord.
2 Or the Lord God: the MS is again ambiguous.
3 The Syriac word hitherto rendered "unto" corresponds nearly to the Greek
9T/JO?. But in the present phrase Bar Kepha understands the Syriac equivalent
for s%opev Trpbt; Kvptov to mean "we have with (apud) the Lord". Syriac has
no verb "to have", and says "there is to us": hence an ambiguity which
probably led to the formula being changed to "they are unto", etc. The Frag
ments B and C, published in this volume, still have the formula which Bar
Kepha rejects, viz. "we have (them) unto the Lord". 4 Luke X 20.
48 TRANSLATIONS.
Concerning t/tat which the priest says: "In fear let us
confess to the Lord". - - And why docs he command them
to confess to the Lord in fear ? We say, for three reasons.
First: because the mysteries which were hidden have been
revealed. Secondly : because the angels have come down and 5
stood round about the mysteries. Thirdly: on account of
this great gift which He has given us.
And so the people answer him: "It is meet and right". -
That is: // is meet and right that we should confess to Him
in fear, as thou hast said. And because the priest sees that 10
he and all the people are become one body, he takes their
(expression of) assent and bows down to offer for them this
sacrifice; and he confesses to his Lord secretly, saying:
Truly meet and right is it that T/iee we should glorify 2 ,
Thee we should Hess, etc. This is the beginning of the 15
Offering" 3 , and from here the priest begins to offer.
Concerning this, that the priest stands erect and lifts np
his voice and says: " Whom the heavens of heaven praise",
etc. - That is: Him to whom glory (or praise) belongs and
is due, Him to whom all this creation, bodily and visible, 20
and all that bodiless and invisible creation sends up glory.
Concerning that which lie says about the seraphim, that
each one of them has six wings, and "-with two they cover
their face, and witli two they hide their feet, and witJi two
they fly", crying to Him (a hymn of) praise, which is "Holy, 25
Holy, Holy, Lord (of) Sabaotti\ - - By covering their faces
they signify that God is eternal, and without beginning. By
hiding their feet they shew that God is without end and
1 Or give thanks : and so frequently where the word "confess" occurs ; the
Syriac verb has the same varieties of meaning as c^oAoygTv.
2 Or praise.
3 Syr. Qurrabha. The word must be used here in a different sense from
that which it has been given hitherto. We were told above (fol. 153^) that
the Qtirrabha began with the prayer before the kiss of peace.
MOSES BAR KEPHA. 49
without limit. By flying with two wings and praising, they
signify that to Him who is without beginning and without
end praise is due from all. By singing three times Holy,
Holy, Holy, they signify that this God, who had no begin-
5 ning and has no end, is three Persons. By saying Lord, they
shew that these three Persons are one nature and one Lord.
By saying Almighty, they signify that His exalted power
brought the universe into being, and that He holds and
preserves it by His care. By saying Sabaot/i, they signify
10 that He is Lord of hosts: for so the Hebrews interpret
sabaotli, that is, "hosts". And hence the seraphim sing thus:
"Lord Almighty of hosts".
Again, another manner of interpretation. - - Isaiah afore
time saw one of the Holy Trinity, to wit the Son, who was
15 to become man, sitting upon a high throne, and the sera
phim standing about Him , etc. And by covering their
faces they signify that they do not comprehend His eternity.
By hiding their feet, they shew they do not comprehend
His becoming man. That they fly with two (wings): that is, foi. IBS/,
20 they praise and sanctify Him continually. But by the three
times that they cry to Him, Holy, they declare that He is one
of the three holy Persons. Again, by saying to Him, Lord,
they make known that He is equal in essence to the Father
and to the Spirit. By saying to Him, Almighty, they make
25 known that He became man without being changed from
being God, and conquered Satan and Death, and redeemed
the human race. All these things He did by His divine power.
Again, after another manner. - - By covering their faces
they make known that although the seraphim are thus greatly
30 exalted, yet they do not dare to search out beyond that
which is permitted to them; according to that which is
said by the wise man: "Seek not things that arc too high
1 Is. VI i, 2.
50 TRANSLATIONS.
for thee" . But by hiding their feet they signify that they
neither explore the inexplorable depth of God s judgments;
according to that which is written again: "That which is
too deep for thce examine not" 2 . But that they fly with
the two middle wings, they make known that they hold 5
themselves within measure s in regard to those things which
are given them by God, since they do not pass from under
the law which God their Creator has appointed to them, as
the devil did and despised the law.
But the people answer and say: *Holy, Holy, Holy, Lord 10
Almighty, of whose praises* heaven and earth are full.
Hosanna in the highest: Blessed is He that has come and is
to come in the name of the Lord: Hosanna in the highest". -
That is, according as I have said that the seraphim
sanctify and praise Him 3 - - He is Lord Almighty for these 15
reasons. First: because He brought the universe into being.
Secondly: because He holds and preserves it, that it may
fol.l59not perish, by His care for it. Thirdly: because He became
incarnate without being changed from being God. Fourthly:
because He conquered sin and death and Satan, and redeemed 20
us from them. Fifthly: because, even though He became in
carnate with the flesh of our weakness, yet He is almighty
in His Godhead. Of whose praises heaven and earth are
full: that is, whom all the heavenly beings praise, and all
the earthly. Hosanna in the highest. Hosanna is in the 25
Hebrew tongue, and the Greeks and Syrians took it from
the Hebrews. The Hebrews pronounce it Hosh ana, but the
Greeks pronounce it Ossanna, and the Syrians Osha na.
And in the Hebrew tongue Hosanna is interpreted "redemp
tion", but in the Greek tongue "glory": and with truth, for 30
Jesus is Redeemer, and He is Lord of glory. That He is
i Cf. Eccli. Ill 22. 2
3 Or act with moderation , the phrase is somewhat curious.
4 Or glories. 5 See above, p. 49-
MOSES BAR KEPHA. 51
Redeemer the angel Gabriel bears witness, who said to
Joseph: "He shall redeem His people from their sins" : for
He redeemed us from sin and from Satan and from death.
That He is Lord of glory Paul bears witness, who said :
5 "For if they had known, they would not have crucified the
Lord of glory" 2 . Now on the subject of "Hosanna" we have
spoken more fully in the Exposition of the Gospel of Blessed
Matthew, and in the discourse which we composed on The
Hosannas 3 . The people then answer and say thus : Glory to
10 the Son, who became incarnate for us and redeemed us.
Blessed (is He) that came and cometh in the name of the
Lord, - That is: He came, in that His first coming, and
redeemed us; Pie cometh again, in that second coming, for
the judging and rewarding of all. In the name of t/ie Lord: M. 159/;
15 in the name of the Lord His Father He came in that first
coming , as He Himself said ; so also in that second coming
He will come in the name of His Father : not as being less,
o "
or foreign in nature, but as full and equal in essence to the
Father; as He said: "I and my Father, we are one" 4 , and,
20 "Everything that the Father hath is mine" 5 , and, "He that
hath seen me hath seen the Father" .
Concerning this, that the priest bcnvs down and says: ""Even
as in truth Thou art holy", etc. - - That is: he affirms that
which the seraphim say sanctifying the Trinity. And the
25 priest answers again and says: Holy art Thou, Father; holy
art Thou, Son ; holy art Thou, Holy Spirit 7 . But that he
addresses 8 the Person of the Father, and speaks of the dis
pensation of the Son which was for us, (this is) after the
1 Matth. I 21. * i Cor. II 8. 3 I. e . Palm Sunday.
4 John X 30. 5 ibid. XVI 15. o /#/,/. XIV 9.
1 This seems to be only an epitome of the actual formula.
8 I think we should correct the text here so as to read Then he addresses^
with omission of two words bracketed in the next line. I failed to make this
suggestion below the Syriac text.
52 TRANSLATIONS.
manner of a narrative; and going forward in the same dis
course, he stands erect and speaks of those things which
took place secretly at the supper in the upper room: But
when He was about to receive a voluntary death, etc., when
He had taken bread upon His holy hands; and when Pie had 5
given thanks, He blessed, hallowed, brake. That is: by that,
He took bread, He declared to us that He had taken flesh
of the Virgin. But by that, He shewed it to the Father, He
declared two things to us: first, (that) He speaks as it were
to His own Cause; secondly, that He is not in opposition 10
to the Father, as the Jews were falsely asserting concerning
Him. But by that, He gave thanks He declared two things
to us: first, that He gave thanks to the Father as it were
in our person for the dispensation of His Son, as Paul has
said; secondly, that He assents to the will of the Father -- 15
for thanksgiving 1 is assent -- as though He said: "I assent
to Thy will, O Father, that I receive suffering and death
for the human race". By that, again, He blessed, He declared
these things : first, that He had removed the curse of the
transgression from our race and blessed it: as Elisabeth 20
said to the Virgin: "Blessed art thou among women, and
blessed is the fruit of thy womb" 2 ; secondly, He shews that
He is not less in nature than the Father who blesses, but
He (also) is one that blesses. By that, He hallowed, He
again declared two things: first, that He has sanctified us 25
from sin, according to that: "Behold the lamb of God, who
takcth away the sin of the world" 3 ; secondly, that He
sanctified Himself for us, as He said: "For their sake I
sanctify myself" 4 . But by that, He brake, He taught us His
1 Or confession. The Syriac verb rendered above "gave thanks" has, as
already noticed, the same varieties of meaning as opotoyeiv: it usually ap
proaches to the meaning "confess" rather than "thank", for which latter Syriac
has another, unambiguous, expression.
2 Luke I 42. 3 John I 29. 4 Ibid. XVII 19.
MOSES BAR KEPIIA. 53
passion and His cross, and His being slain, and His being
pierced with a spear, and His death. And it is right further
to know this also, that whereas the priest here takes the
eucharistic bread (pensta) and breaks it a little, without
5 separating the halves one from the another, he declares and
signifies that although Christ Himself was broken upon the
cross and died, and His soul was separated from His body, yet
His Godhead did not depart or withdraw cither from His soul
or from His body, but remained in a natural and hypostatic
JO union with His soul and His body. Wherefore at this point
it behoves the priest to be careful, and when he breaks the
perlsta to break it but a little, in the prescribed manner,
and not separate the halves one from another; for by breaking
it he signifies and makes known that His soul was separated
15 from His body; but by not separating the halves from one
another he signifies and declares that the Godhead was not
separated either from the soul or from the body.
And gave to His disciples and said: Take, eat of it. -
That is, the disciples without hesitation ate of that body.
20 But it is right that we enquire whether the Lord Himself
ate of it or not. And we say that He ate of His body and
drank of His blood. And this is known from that which Hefol.100^
Himself said : "I will not drink of this offspring of the vine
until I drink it with you new in the kingdom of God" .
25 And moreover Mar Joannes 2 has said that when He had
tasted He gave to His disciples; and the patriarch Cyriacus
also has said that He ate and drank of His body and His
blood. And the holy Mar Ephraim has said: "He eateth
His body, and causeth them to eat : and He drinketh His
30 blood, and giveth them to drink" 3 .
1 Matth. XXVI 29, Mark XIV 25.
2 I.e. St John Chrysostom: see note 3, p. 34.
:i This quotation falls into two seven-syllable verses. I have not identified it
54 TRANSLATIONS.
For this is my body. - - It is right that we enquire here
whether that bread which Christ took and blessed and hal
lowed and called His body is itself the body which was
(taken) from the Virgin, or another beside it ; and whether
that wine is itself the blood which was (taken) from the 5
Virgin, or other beside it. And we say that it is His body
and His blood which was from the Virgin. But perhaps
someone will answer and say: How is this possible to be?
And we say, even to such a one, that that Right Hand
which in the beginning took dust from the earth and changed 10
it and made it the body of Adam, the same has changed
this bread and made it the body of the Word, which was
from the Virgin ; and the same has changed the wine and
made it that blood which was from the Virgin. Again, the
Holy Spirit which took the flesh of the lamb in Egypt and 15
changed it and made it to be for the redemption of the
Hebrews in Egypt, the same has changed this bread and
made it that body which was from the holy Virgin, and
has changed the wine also and made it that blood which
was from the holy Virgin. So understand to-day also touching 20
the bread and \vine which the priest offers: the Holy Spirit
who came down into the womb of the Virgin and made
fol. IGlrtthat flesh which was from her the body and blood of God
the Word, He, the same, comes down upon the altar and
makes the bread and wine which are set upon it that body 25
and blood of God the Word which He took from Mary, by
the hands of the priest who does the priest s office and
offers.
Again, it is right to know that from Egypt and until the
upper chamber this mystery was performed with body and 30
blood typically, according to the legal and Mosaic ordinance;
but from the upper chamber even unto the end of the world,
with the body and blood of God the Word, our Master and
Redeemer Jesus Christ, and truly and not typically. But
MOSES BAR KEPHA. 55
again, understand also the great miracle which (was done)
in that (sc. body and blood) of the upper chamber. He was
reclining at table with the apostles, and He was alive; and
He was eating His body and causing them to cat, and He
5 was drinking His blood and giving them to drink . A miracle
is it in truth which passes all human wits, and they cannot
comprehend it; but if they could comprehend it, it would
not be a miracle.
But again it is right that we enquire here, whether we eat and
10 drink the body and blood of God the Word, or of the "Man
who was from Mary", as the heretics say. And we say, the
body and blood of God the Word. And to this the divine
Paul bears witness saying: "Whoso cateth the body and
drinketh the blood of the Lord", etc. ; and again he said :
15 "Because he hath not discerned the body and blood of the
Lord" 2 ; for see, he called it the body and blood of the Lord,
and not of a man. Wherefore it is the body and blood of
God the Word that we receive, and not of a man.
W/iic/L for you and for many is broken, - That is : Not
20 for you yourselves (only), O ye twelve disciples, is this body
broken, but also for all the many who believe in me. And
that, zvhic/i is broken, He said (meaning) which is sacrificed r u i.
on the cross. And is given for the forgiveness of sins and
for life everlasting. For two reasons He said that His holy
23 body is given to the faithful. First: that it may pardon
their sins. Secondly: that it may bestow upon them life
everlasting in the kingdom of heaven; as He said in another
1 Cf. the quotation from St Ephraim above. There is a passage very like
this one in a metrical Homily of Jacob of Sarugh (ed. Bedjan II p. 485):
"They eat His body, and He is reclining with them at table ; and they drink
His blood, and hear the voice of His teaching. And they affirm that He is
slain, while they see Him alive and speaking". But Jacob s metre is the
twelve-syllable, and the idea that our Lord Himself partook of the Eucharist
is absent.
2 I Cor. XI 27, 29.
56 TRANSLATIONS.
place: "Whoso eateth my body shall live for ever" 1 . But
in addition to these things we must know that when the
priest says here and for life everlasting, it is not right that
he should give occasion to the people to answer, "Amen";
for this is not a prayer, or a request, but this place is a 5
narrative; and it is on account of a prayer that the people
ought to answer, "Amen"; but not on account of a narrative.
And so the priest ought to carry it on and say it continu
ously, until he comes to that: My resurrection ye confess
until I conic. 10
Having mingled of wine and of water, and said to them:
Take, drink of it, all of you ; this is my blood of the new
testament. - - It is right that we enquire here, what a testa
ment is, and when it is ratified and when not. And we say
that a testament is a mandate; and if he that made it die, is
it is ratified 2 , and nothing in it is changed. But if he die
not, it is not ratified, because he has authority to make any
change in it that he chooses and pleases. And what does it
make known ? We say that it makes known two things :
first, the death of him that made it; secondly, the inheri- 20
tance which he has bequeathed, or will bequeath, to those
fol. 1G2 to whom he has wished. The new testament Christ ratified
for us in His blood, as the apostle Paul has said: "Without
the pouring out of blood there is no forgiveness" 3 ; after
the manner of that old testament, which was ratified by the 25
blood of buck goats and lambs and calves. But what did
Christ bequeath to us by this testament, or mandate? And
we say, these things. First: that He made us sons of His
Father from baptism. Secondly: that He pardoned our debts
and our sins by His body and His blood. Thirdly, again : 30
that He summoned us to the kingdom of heaven. Fourthly:
the holy and unspeakable enjoyment that is in keeping for
Cf. John VI 54, 58. 2 Heb. IX 17. 3 Heb. IX 22.
MOSES BAR KEPIIA. 57
us there. But why did our Lord say to His disciples, when
He broke His body, Take, cat of it, and did not say "all
of you" ; but from the cup, - - He said, Take, drink of it,
all of you? And we say, that all the disciples used to take
5 food for the sustenance of the body ; but wine not all of
them were drinking; for there were certain among them
that were nazirites; and He said, Take, drink, even you
nazirites.
Tims be ye doing for a commemoration of me. - - That is :
10 as ye have seen that I do.
For whensoever ye shall eat this bread and drink t/iis cup,
my death ye commemorate and my resurrection ye confess.
That is: in addition to the fact that it pardons your sins,
when ye perform this mystery ye do two things: first, ye
15 commemorate my death; secondly, ye confess my resur
rection.
Until I come. - - It is right to know that from Egypt and
until the upper room this mystery was performed typically,
with the body and blood of a lamb; but from the upper
20 room and until the end of the world , with the body of
Christ our Lord is it performed. i ol-
But the people answer and say . " Thy death, our Lord, we
commemorate, and Thy resurrection we confess, and Thy
coming ive expect" . - That is : according to Thy command
25 Thy deat/i we commemorate, because that by it Thou didst
cause our death to die ; and Thy resurrection we confess,
because it was made for us a pledge of our resurrection,
and a firstfruits of new life; and again, Thy coming we expect,
that we may drink with Thee the spiritual offspring of the
80 spiritual vine in the kingdom of Thy Father, even as Thou
hast said. For the wine that we shall drink with Him there
1 These words originally stood in both the British Museum fragments
A and B (printed below) 5 but in B they have been erased.
58 TRANSLATIONS.
is the new and spiritual teaching concerning those things
which here we know not.
The priest: a Remembering, Lord, Thy death", etc. Here
the priest recites a commemoration of the dispensation, ad
ding thereto the supplication: May Thy mysteries intercede 5
with Thee, O Son, and with Thy Father, that Thou wouldst
not deal with us after our sins, but spare and have mercy
upon us in the day of that Thy second coming.
For these things yet more. - That is, for all the dispen
sation. Thy Church and Thine inheritance: that is, Thy 10
people, upon whom Thy name has been called - - "Chris
tians", from "Christos", that is "Messians" from "Messiah"
and Thine inheritance, which Thy Father bequeathed to Thee,
according to that: "Ask of me, and I will give thce the
peoples for thine inheritance" 1 ; and according to that: "All 15
authority is given to me in heaven and in earth" 2 . Again,
Thine inheritance: that to which Thou didst promise that it
should inherit the kingdom of heaven. Entrcatcth Thee: that
is, that Thou wouldst not impute to her her sins, but spare
her in the day of Thy coming. And through Thee: that is, 20
as an effect in relation to the cause. Again, and through Thee:
as a mediator between us and the Father. And with Thee:
jl. 163 that is, as equal in essence and in nature to the Father.
But the people answer and say : "Have mercy upon us, God
the Father Almighty". That is: We entreat Thee, God the 25
Father, through Thy Son who became a mediator, that Thou
wouldst pardon our sins, and that Thy mercies may be
poured out upon us in the second coming of Thine only-
begotten Son.
The priest: "And we also, Lord, thanking* Thee and con- 30
1 Ps. II 8. ^ Matth. XXVIII 18.
3 The translation "receiving Thy grace" in Mr Brightman s Eastern Litur
gies p 88 1. 10 is incorrect, though literal: this Syriac expression always
means "thank",
MOSES BAR KEPIIA. 59
fessing to Thee for all things". That is, he has said this:
We thank Thee for all those things which Thou hast done
towards us, from the beginning and even unto the incarna
tion of Thine onlybegotten Son : whether it be that Thou
5 hast created us, according to that, Thou madest us in Thine
image; or that Thou hast adorned us with the bestowing of
reason, according to that, Thou wast careful of us, etc. And
because of all things: that is, because of all those things
which Thou didst bestow upon us by the incarnation of Thy
10 Son: whether forgiveness of sins, or the adoption of sons,
or the kingdom of heaven and the enjoyment that is therein:
and the rest that are like to these.
But the people answer and say : " Thee we praise, Thee we
bless, Thee we confess; and we beg of Thee, Lord our
15 God". That is: Thee we praise, for all that the priest
says, first and last; and Thee we bless, in the likeness of the
cherubim, because Thou hast blessed our race (so as to set
it free) from the curse of the transgression of the command
ment; and Thee we confess, that Thou art our God and our
20 benefactor ; and we beg of Thee that Thou wouldst answer
our reasonable petitions.
The deacon says: "In silence and in fear be ye standing ". ~
That is : he summons the people for the lighting down of
the Holy Spirit, that their standing may be such that they
25 have these two things: first, silence, because the gifts of the
Holy Spirit are given in silence; secondly, fear, lest any
outcry be made by them, and that happen to them which
happened to the Israelites in Mount Sinai, who said to
Moses: "Speak with us thou, and let not God speak with
30 us, lest we die" ! .
Concerning the calling of the Holy Spirit. - It is right fol. 1634
that we enquire here concerning the Holy Spirit, why He
Ex. XX 19.
60 TRANSLATIONS.
comes down upon the bread and wine which are set upon
the altar. Lo, we know that the Son comes down upon the
bread and wine and is united to them hypostatically : but
the Holy Spirit, why docs He come down? We say, for
this reason : as He came down into the womb of the holy 5
Virgin Mary - according as the angel said: "The Holy
Spirit shall come"-, etc. - - and made the body which was
from the Virgin the body of God the Word, so He comes
down upon the bread and wine which are upon the altar,
and makes them that body and blood of God the Word 10
which was from the Virgin. Again, we say thus: just as in
the case of the holy Virgin Mary the Father willed that
the Son should become incarnate, but the Son came down
into the womb of the Virgin and became incarnate, and
the Spirit also came down to the Virgin and caused the Son 15
to be incarnate of her: so here also in the case of the
altar: the Father wills that the Son be united hypostatically
to the bread and wine, and that they become His body
and His blood; but the Son comes down that He may be
hypostatically united to them; and the Spirit also comes 20
down that He may unite them to Him, even as He caused
Him to be incarnate of the Virgin. And for this cause the
priest bows down in fear and cries with groaning of heart
secretly to God the Father, and asks of Him, as of the
timeless Cause of the Son and the Spirit, and (Him) from 35
whom every good gift comes down 3 , that He will send
upon him and upon all the believing people which stands
behind him, and upon the mysteries which are set upon the
altar, His Holy Spirit. And because there are many spirits,
in distinction from them he describes Him as the "Holy 30
1 Syr. qenomalth^ an adverb formed from qcnoma ^ which is the nearest
Syriac equivalent for VTr6<rTot<rt$.
2 Luke I 35. 3 James I 17.
MOSES BAR KEPIIA. 6 1
Spirit", saying thus: (Thy) Holy Spirit. And since there are
other holy spirits, who are the angels, in distinction from
them he adds and says: the Lord, the Life giver. That is:
this Spirit is Lord; and moreover He bestows life on all fol.
5 the angels, and on all that live. Equal in essence: that is,
He has also another (property) which distinguishes Him
from all (other) holy [spirits]. And what is this? And we
say, that He is equal in essence and in Godhead to the
Father and to the Son, and is complete (///. full) also as
10 they arc. And after these he introduces other descriptions
also: Who spake in the law, and such and such; by each
of these expressions distinguishing Him from something else.
The priest lifts up his voice: "Ansiver us, Lord, and
have mercy on us".
15 Then the people cry "Kyrie eleison\ -- And why? Because
they have perceived by faith that the Holy Spirit has come
down and perfected and completed the mysteries, they cry
to the Father with a cry of groaning, "Lord have mercy
on us", for Kyrie cleison is interpreted Lord have mercy
20 on us". He (the priest) utters aloud his voice that he may
incite the people that they also say "Lord have mercy on
us \ But by saying Kyrie eleison three times they signify
the instancy of the entreaty.
Now many uninstructcd priests here strike their hands
25 upon their foreheads, not knowing that this has here no sort
of appropriateness - unless it be perhaps that they are
sorry for what they have done! Now it is not right for the
priest to strike his hand upon his forehead, because the gifts
of the Spirit are given in silence and not with noises.
30 Secondly, again : because God the Word came down silently
and quietly upon Mary, and was incarnate of her, and not
with noises and disturbances. And so here also does He
come down and unite Himself hypostatically to the bread
and wine that are on the altar. Thirdly, again: because "we
62 TRANSLATIONS.
have not received the spirit of slavery unto fear" ; so that
we ought not to make a tumult, as did the Israelites when
iol. 1G1 the gifts came down upon them. For they were in the con
dition of slaves, but "we have not received the spirit of
slavery, but the Spirit of adoption of sons, whereby we cry 5
Abba, our Father" , as the apostle said. Wherefore we are
sons; and it is not right that we should make a tumult.
But if any one say: How did He light down upon Mount
Sinai with noises and voices ? we say : They were in the
condition of slaves; therefore Pie came down there as upon 10
the stiff-necked and uncircumcised in heart: but here quietly,
as upon sons, according to that which the apostle said.
Tliat lighting down He may make tills bread. - - That is,
the Holy Spirit whom I have entreated the Father to send.
T/ie people answer " Amen\ - - That is: Be it as thou hast 15
said. It is right to know that Amen is used 2 in two ways :
in place of "(so) be it", and in place of "truth". And here
it is used in place of "(so) be it". But it is used as "truth"
where our Lord said in the Gospel, "Amen, I say unto
you": that is, "Truth I say unto you". 20
But that prayer which the priest standing erect says:
""That they may be to all those who communicate" : --at the
end of it let him not say "to the ages"; but let him say
unto the end of the age, by the grace and mercies and love
for mankind of Thine only begotten Son: with whom to Thee 25
is fitting glory and honour, and the rest: for after the end of
the world (or age) there is no wickedness, nor any heresies.
Here ends the second section (of the Qurrabha), and the
third section begins. - - And it is right to know that in all
gehantas 3 and peshattas 4 the priest follows the same rule , 30
1 Rom. VIII 15. 2 Lit. goes ottt: the Syriac verb has several
idiomatic uses in which it cannot be translated literally.
3 I. e. prayers said bowing. * I. e . prayers said standing erect.
MOSES BAR KEPIIA. 63
(viz.) that he ask, for those for whom he is asking, secretly
and aloud . And when he says a gehanta, the deacon makes
known to the people for whom it is that the priest whilst
bowing down is asking secretly; and he urges them also to
5 entreat for those for whom the priest is entreating. And
afterwards the priest stands erect (and) asks of God aloud;
and he also makes known to the people for whom it was
he was asking whilst bowing clown.
Again, concerning the diptychs which the deacon proclaims. -
10 It is right to know that the diptychs which the deacon pro
claims are six, three of the living and three of the dead.
And whenever the Book of Life is not read upon the altar
it is not right for him to omit anything from them, for two
reasons. First, because of the mystery which is contained
loin them, I mean three and three. Secondly: whereas the
one which the deacons are accustomed to omit in the Qur-
rabha of Mar Jacob 2 is that of the kings; and whereas there
are (still) believing kings, I mean of the Ethiopians and the
Iberians, and others; and whereas it makes request for peace
20 between kingdoms, and also for the peace of the four quar
ters (of the world) : it is right that it should be proclaimed.
It is ricfht further to know this also, that whereas the
o
people answer after the deacon who proclaims each several
diptych 3 : "For all and because of all", or: "Amen: Lord
25 have mercy on us": these answers are corrupt; for the
deacon does not speak in each several diptych on behalf of
all orders of the Church, or on behalf of all classes of the
world, so as to command the people to intercede for them,
1 Sc. secretly in the gehantas, and aloud in the peshattas. What is here
said refers directly to the Intercession prayers, said by the priest alternately
bowing and standing erect.
2 The Anaphora of St James.
3 The meaning intended doubtless is after the deacon has proclaimed each
diptych ^ i.e. they answer after every diptych.
64 TRANSLATIONS.
and (so that) they may answer and say appropriately: "For
all and because of all"; nor yet does he in each several
diptych speak of those faithful who are present and praying,
that he should command the people to intercede for them
selves, and answer and say fittingly: "Amen: Lord have 5
mercy on us". But in each several diptych he commands
the people to intercede for those whom he mentions in the
same diptych. Wherefore it is fitting and right that the
people should answer and say Kyrie elcison, which is inter
preted "Lord have mercy on us". And it is evident that 10
this is fitting and correct for them to answer, from the fact
that those believers who arc in western parts, which are
near to the Greeks, make answer thus unto this day . Thus
then it is right for the faithful to answer after the diptychs
which the deacon says: Kyrie deisoii, which is "Lord have 15
mercy on me" (sic); that is: Lord have mercy on those
whom the deacon has mentioned in this diptych ; for so does
the deacon command them to intercede with God for those
whom he mentions and enumerates in each one of the dip
tychs. Wherefore appropriately they answer Kyrie eleison, 20
that is, "Lord have mercy on me" (sic). If however the
Book of Life is read, in which he who reads reckons and
recites all the diptychs, appropriately and fittingly the people
answer For all and because of all.
Concerning the gehantas and peshattas of the priest. 25
There are six gehantas and six peshattas; while in each
gehanta and peshatta it is evident and clear for what classes
the priest asks and entreats.
And at the end of the prayer for the departed the priest
says: "For there is no man that is clear of sins, except only 30
our Lord Jesus Christ". And so he says: * Through who in we
1 This argument probably had more weight with Bar Kepha than the pre
ceding one, the force of which it is difficult to see.
MOSES BAR KEPHA. 5
also have hoped to find mercies; for whose sake both to us
and to them". That is: through Christ Himself, to wit by
His being sacrificed, and for His sake, we hope and expect
to find mercies with the Father and forgiveness of sins , -
5 we and the departed whom we have commemorated : I mean,
all the faithful.
But the people answer and say: Give rest, and remit and
forgive and put away, God, our offences, voluntary and
involuntary, witting and unwitting. - That is : give rest,
10 God, to the faithful departed in bosoms of Abraham , [and
to us also] after our departure ; and remit and forgive and
put away their sins and offences and ours, whether volun
tary or involuntary, and whether with knowledge we have <<>1. 166*
committed (them) or without knowledge. And hence we
15 know that God punishes involuntary and unwitting sins: for
if He does not punish them, the Church would not entreat
for them.
That in this also, as in all things. - - That is: in addition
to all Thy graces towards us, in this also, that Thou grantest
20 us a Christian and pious end. And because of all these things
yet more we glorify and praise Thy name, O Father, and
that of Thy Son our Lord Jesus Christ and of Thy Holy Spirit.
The people answer and say thus : "As it was, and is, and con-
tinuetJi unto the generation of generations, and unto all gene-
25 rations and to the ages of ages: Amen". - That is: it was
indicates the time that is past and gone; it is indicates the
present time; but unto the generation of generations and
generations, the future time. Again, to the ages of ages sig
nifies both worlds (or ages). But Amen means "truth". And
30 this is the meaning of these (words) : As Thy name, O
Father, and that of Thy onlybegotten Son and of Thy Holy
Spirit was glorified and praised in the time that is past, so
Lit. in Abrahamic bosoms.
66 TRANSLATIONS.
is it also in the present time, and so also does it continue
in the future time. And not only in these three times is
Thy name glorified and praised, and that of Thy Son and
of Thy Spirit, but also in both worlds, in this, and in that
which is to come. And hence it is not right to leave out the 5
and, as some are accustomed to say: "As it was, is", etc.;
for the priest says thus : Because of all Thy graces towards
us, and also because of this, that Thou grantest us a Christian
and pious end, we glorify and praise Thy name, O Father,
and that of Thy Son and of Thy Holy Spirit . And so the ]0
fol. 16G people answer: As it was glorified and praised in the time
that is past, and is in this present time, so shall it also be
in the time to come, etc. But some say that this is (to be)
taken of the Son only; wherefore, say they, it is right that
we should say thus: "As He was, is, and continueth to the 15
generation of generations", that is, for ever: - - as He was
God before He became incarnate, He is God after that He
has become incarnate, and He continues God in the flesh,
and unto the age of ages. But this interpretation which these
persons give is not correct; and this is evident from the 20
fact that the priest says thus: That also in this, as in all
things, Thine all-honoured and blessed name may be glorified
and praised, with t/iat of our Lord Jesus Christ and Thy
Holy Spirit. Wherefore it is right that the people should
answer according as the priest says. 35
The priest: "May the mercies of God, our Master and
Redeemer Jesus Christ , be with yon all". - - This sacrifice
which was sacrificed once upon the cross is itself the mercies \
and it is about to be with you now also, even as He said:
"He abideth in me, and I in him" 2 . 30
Then the deacon folds back the veil of the door-curtain of
1 This is a paraphrase of the actual formula on the lines of the explanation
given just before. The text is quoted literally a little further on.
2 John VI 56.
MOSES BAR KEPHA. /
the holy of holies. - - That is : the veil of the door-curtain
of the holy of holies is a symbol of the [screen] ! which is
between us and the hiddenness of the place of heaven; as
it is said: "Where even the angels desire to look" 2 .
5 Concerning the things that the priest does at this time. -
That is : he takes some of perlsta ?> in his hands. And whereas
he breaks it in two, he shews that God the Word truly
suffered in the flesh and was sacrificed and broken on the
cross. Whereas he takes some of the body and dips it in
10 the blood, and brings some of it (the blood) and signs over
the body, he shews that this Slain One was besprinkled with
His blood in the upper room when He said, "This is my
blood", and on the cross when His side was pierced with a
spear and there came forth from it blood and water, and fol. 167
15 He was besprinkled therewith. Again, whereas he brings
some of the blood and signs the body, he makes a union
of the soul with the body; and he shews that after the soul
of the Word was separated from His body, His soul returned
and was united to His body: howbeit His Godhead was in
20 no wise separated either from His body or from His soul,
neither can it be separated. And that bread is the body of
God the \Vord, but the wine is His soul ; for the blood is a
symbol of the soul, as it is written : "The soul of all flesh is the
blood" 4 . But again, whereas, after he has signed (with) some
5 of the blood over the body, he unites and fits together these
two halves of the perlsta one with another, he symbolizes
and shews by this that Emmanuel is one, and is not divided
into two natures after the union. Again, he shews that after
He was sacrificed on the cross He made all to be at peace
30 by the blood of His cross 5 , and united and joined together
heavenly with earthly beings, and the People with the
1 The word is illegible, but can be restored from George of the Arabs fol.
, whence this comment is borrowed. 2 I Pet. I 12.
3 I.e. the eucharistic bread. 4 Lev. XVII 1 1, 14. 5 Col. I 20.
68 TRANSLATIONS.
peoples, and the soul with the body. Again by fetching the
perlsta about in a circle, he declares and signifies that He
was sacrificed on the cross for the sin of the circle of the
world . Why does he bring some of the blood to the body
and sign, and not bring some of the body to the blood and 5
sign? And we say, because the blood is the soul; and it
was the soul that came and was united to the body when
He rose from the dead, and the body did not go and be
united to the soul.
Why does lie take a coal 2 - from the body and cast it into 10
the cup} - - And we say, that it may be known that this
blood belongs to that body, and not to another. Again, he
casts the coal into the blood, that it may be known that
the blood is from the body, and not the body from the
1G7A blood: and this is according to the nature of things. Again, 15
he casts the coal into the blood, that he may declare that
He whose body this is, and whose blood this is, sacrificed
Himself on the cross for us. Again, he casts the coal into
the blood, because although the body and the blood are put
into two vessels, yet it is the one quickening body of God 20
the Word. Again, in breaking the body into many coals,
after he has cast the coal of the body into the blood, in
this also he does as our Lord did, who broke His body
and divided it to His disciples in the upper chamber. Again,
he breaks it into many coals, that it may suffice for all the 25
faithful who are present. And it behoves all intelligent and
discerning priests that when they cause the faithful to par
take of the body of our Lord, whether they be boys who
1 It will be observed that this comment on the fraction and signing is
very like the priest s prayer given in Mr Brightman s Eastern Liturgies
p. 97. As neither Bar Kepha nor the earlier MSS mention any formula to be
said during the fraction, it seems probable that the prayer in question was
actually built up from the present comment.
2 The c coal which touched Isaiah s lips is interpreted of the Eucharist: hence
this technical use of word to signify a small particle of the eucharistic bread.
MOSES BAR KEPIIA. 69
partake, or men, or girls, or women, they break not one of
the coals into two or three, but give each coal entire to one
(man) or to one (woman) ; that thus the cross may be given
whole on each coal to each one of the receivers, and the
5 figure of the cross which is on the coal may not be defaced
by breaking the coal: [as some] priests break it, who arc
uninstructed and ignorant of the mysteries of the Christians,
and niggardly.
And this further it is right to know, that among the
10 former orthodox the priests used not to remove those coals
which were in the cup - - I mean those of the body which
was cast into the blood in the cups - - they used not to
take out the coals; but in the cups themselves they used
to take forth the coals to the faithful, and they would see
15 them, that by them they might recognise and understand
that this that was in the cups belonged to that body which
they had already received, - - with the two other meanings
which we have already mentioned. And after the cups of fol. 1GS<*
the blood had returned to the holy of holies, those who
20 administered the cups would receive these coals. And so, for
my part, I say that this custom was a good and mystical
one; and although the orthodox of to-day have given it up,
yet this practice and custom is observed among the Chal-
cedonians to this day. But the Nestorians do not even cast
25 the coals of the body into the blood which is in the cups,
since they are cut off from the mysteries, and the meaning
of the mysteries, of Christianity; for not only this do they
not do, but there are many other things which they leave
and do them not.
30 Again it is asked, why he signs the body [and the blood}
with crosses. - - And we say, that they may be sanctified.
For everything that is sanctified in the Church, is sanctified
and completed and perfected by the cross, whether the
chrism, or the baptismal font, or the body and the blood,
/O TRANSLATIONS.
or the laying on of hands, or altars, or churches, or houses
of prayer, etc.; as the holy Mar Severus has said in the
anthem 1 of the cross concerning the cross, thus: "It is this
that sanctifies the second birth of baptism, and completes
and perfects that reasonable and unbloody sacrifice, and the 5
whole ministry of the priesthood, and of the holy service". It
is necessary further to know this also, why everything that
is sanctified in the Church is sanctified and completed by
the cross. And we say that the cross depicts Christ, and
He it is that sanctifies and is not sanctified in the Church. 10
And although there be other rites in the Church which
portray Him, yet it was by the cross that the whole dis
pensation was consummated.
Again it is enquired, liow many crosses are signed over the
body and tlie blood, and lioiv many times and (in how many) 15
places they are signed. - - And we say that the crosses are
1. 1G8 eighteen: nine are signed over the body, and nine over the
blood; and three times and in three places they are signed:
first, where the priest says Having taken bread upon His
hands ; secondly, where the priest says That lighting down 20
He may make this bread the body of Christ; thirdly, where
he breaks and signs.
Again it is enquired, why the priest signs these crosses in
three places and three times. - - And we say, for the honour
of the Holy Trinity. Again, three times and in three places 25
he signs them, that he may make known that this body and
blood is that of one of the Trinity, who is the Word of
God and the Son of the Father. Again we say, that he
may symbolize the burial and the resurrection of the third
day. Again, we say that three times and in three places 30
the priest signs crosses over the body and blood, that by
the first time - - where he says Having taken bread upon
Mtfmtha.
MOSES BAR KEPIIA. 7 1
His hands he may make known that the Father indeed
wills, but the Son consents, and the Spirit sanctifies. By the
second time - - where he says That lighting down He may
make the bread - - He makes known that the Father wills,
5 the Son consents, and the Spirit completes. By the third
time again - - where he breaks and signs - - he shews that
the Father wills, the Son consents, and the Spirit perfects.
It is right also that we speak here of the crosses which
the priest signs upon himself and over the clergy and over
10 the people. And we say, in the first place, that within the
Qurrabha it is not right for any one of the clergy or of the
people to sign a cross upon his face at all; but the priest
who offers, he signs crosses upon his face and over the
mysteries and over the clergy and over the people: first,
13 where he says The love of God the Father, etc.; secondly,
where he says May the mercies of God be; thirdly, where
he says May the grace of the Holy Trinity, increate and toi. 16J
equal in essence, be; fourthly again, after the reception of
the mysteries, where he commits the people (to God) and
20 says Turn to us in mercies and in lovingkindness, and bless
Thy people and keep Thine inheritance. And in each of these
places which we have mentioned he signs one cross upon
his face, and one over the clergy who are on his left, and
another also over the clergy who are on his right, and three
25 over the people who are behind him. If, however, there are
no deacons or clergy either on his right or his left, it is not
necessary that he sign crosses to his left or to his right, but
upon himself and over the people only. And if there are no
people behind him, not so much as one person, but he offers
30 alone, it is not required that he sign crosses in any direction,
but upon his face only.
In addition to all these things it is right to know this
also, that some say that the Katholike which the deacon
proclaims after the diptychs did not exist in the time of
72 TRANSLATIONS.
the apostles, but the holy fathers added it after them, in
most seemly and priestly wise, that it should be proclaimed
after the diptychs, so that the mind of the people may not
wander in silence now that the priest is completing the
service of the mysteries. And indeed there are many Katho- 5
likes; and some of them are correct and suitable, and some
of them are incorrect and unsuitable. And that Katholike
which says Again and again, for this also, that without con
demnation and without shame we may be accounted worthy of
the reception of the all-pure mystery, and that other which 10
says Again and again, noiv that the divine sacrifice has been
completed, in purity, etc., are correct and suitable, even at
the end ; but that little one needs to be corrected : and see
thou correct it, and the rest of the others, wherein are
some things incorrect and others unsuitable. Further, it is 15
right to know that that which the deacon says before he
169* proclaims the Katholike, Again let us ask mercies of the
Lord, is superfluous.
And here ends the third section, and the fourth begins.
Now the content 2 of the whole of this fourth section is ad- 20
dressed to the Father; for after the priest breaks and signs
he says this prayer: God, the Father of our Lord Jesus
Christ. That is, in this prayer he makes a supplication to
the Father that He would cleanse our souls and our bodies,
that with purity we may pray that prayer which our Lord 25
taught His disciples. And with face unshamed: that is, un-
shamed by the sin of the transgression of the commandment 3 ,
and unshamed by (any) sin of its own 4 which it has com
mitted. We may presume to call Thee: that is: Even though
while we are pure we pray this prayer, nevertheless it is 30
presumption that we should pray this prayer. Again, it is
1 The correct sense may possibly be as soon as the priest completes^ etc.
2 Lit. the theme. 3 I. e. the sin of Adam.
4 Proprio peccato is the literal translation.
MOSES BAR KEPIIA. 73
presumption that we, being of the dust and slaves, should
call the heavenly God our Father.
It is right to know that God the Father became a father
to us from (or by) baptism; for He said to the Son when
5 He was baptized: "This is my son" 1 . And by saying "This
is my son", He did not make Him a son, as the heretics
say, for He is His Son by nature, and essentially and eter
nally, since He begat Him beyond (all) time and beginning;
but whereas He was hidden and concealed, when He became
10 incarnate and was baptized He revealed Him and shewed
Him, that "this is my beloved son". Wherefore by saying
"This is my son", He verily shewed that He is His Son by
nature, who was hidden but was revealed in the flesh. And
when He said "This is my son", through Him He called
15 His "sons" all the faithful who are baptized. And for this
cause we also, as soon as we arc baptized, cry "Our Father
who art in heaven".
But after the priest has finished this prayer the people
cry out and say: Our Father who art in heaven". - That
20 is: Our Father who art in heaven is a prayer of confidence,
which shews us to be sons of God by grace. And there is
in it a confession of the Maker, and love of things good,
and also a complete deliverance from things evil, and hope
and forgiveness of sins 2 .
25 Our Father who art in heaven. - - It is right for us to fol. 170
investigate several questions (///. causes) here. First: in how
many senses "father" is spoken. Secondly: and in what
sense God is called our Father, and we His sons. Thirdly:
why Christ taught us to call God our Father. Fourthly:
30 why He said to us, Say "our Father", and not "my Father".
Fifthly: who are they to whom this name of "father" attaches,
1 Matth. Ill 17.
2 This comment is taken from George of the Arabs fol. 188$.
74 . TRANSLATIONS.
and whose Father God is, and who not. Sixthly : why, when
He said Our Father, He added who art in heaven: is He
not in the earth also and in the air and in the sea and in
the universe, infinitely?
1 lie first question: in how many ways "father" is spoken. 5
And we say that "father" is spoken in two senses, the
natural and the relative , and in like manner also "son".
And a natural father is of two kinds, a remote father and a
near father. And a remote father is like Adam who is father
of Abraham; but a near father is like Abraham who is 10
father of Isaac. Similarly a natural son is of two kinds, and
is said to be remote or near. But a relative father is (so) in
many and various ways; for a teacher of the faith is also
called a father, as the apostle said: "In Jesus Christ I begat
you by the gospel" 2 . Moreover the three hundred and eighteen 15
bishops are called our fathers. And "father" is spoken in
respect of conversation and habits, whether good or evil, as
Christ said to the Jews: "Ye are sons of Satan" 3 : because
there appeared in them the evil habits and conversation and
workings of Satan. Again, he who receives any one from 20
baptism is called a father; for they say that the qarribha 4
bl. 170J of So-and-So is his father. Again a man s teacher is called
father, for we say that the master is father of the disciple.
Again, "father" is said by way of honour; as when we see
an old and venerable man and call him "father", thereby 25
shewing him honour. And in other ways also one may be
called a relative father.
The second question : in which of these senses which have
been mentioned is God said to be our Father. - - And we
say, in none of these; but God is said to be our Father by 30
reason of baptism. For because we and Christ have been
1 Lit: accidental 2 j Cor. IV 15. 3 Cf. John VIII 44.
4 I.e. sponsor; cf. George of the Arabs fol. 185^, and the note there.
MOSES BAR KEPHA. 75
born from the one womb of legitimate ! baptism, we have
hereby become His brethren, and sons of His heavenly
Father. For this is the rule (x%xvi/) touching those who are
born from the same womb, that they are called brothers
5 one of another, and sons of him who begot them. Hence
God is called our Father, because He begot us from baptism
by His Holy Spirit. And to this John the evangelist bears
witness saying: "To them he gave authority to become the
sons of God, who were born not of blood, nor of the will
10 of the flesh, nor of the will of a man, but of God" 2 . So
also blessed Paul says: "Yc have not received the spirit of
slavery unto fear 3 ; and again he said: "Ye arc brethren of
Christ and joint heirs with Christ" 4 ; and David also said
with Paul: "I will declare thy name to my brethren" 5 .
15 Wherefore we are brethren of Christ, and we arc also sons
of the heavenly Father. But Christ is son by nature of the
Father: we are sons by grace; and Christ did not receive
the Spirit as being in need of the Holy Spirit -- for He is
of the same nature, and equal to Him in essence, and is
20 also He that gives Him - - but for our sakes He received
Him, that through His own mediation He might give Him
to us. But we as being in need have received the lighting fol. Ilia
down of the Holy Spirit, as we have shewn in The Higher
Contemplation G .
25 T/ie third question: why He taught us to call God our
Father. - - And we say, first : that He might put us in mind
of the good things we have received : I mean, that we have
been made His brethren and sons of His Father. Secondly:
1 An adj. formed from marya lord , in imitation of Gk. xvpto$; there is
also a corresponding adv. for Kvptwc,.
2 John I 12, 13. 3 Rom> vm I5 4 Rom . vill 17.
5 Ps. XXII 23; Heb. II 12.
5 Evidently the title of an ascetical work by Bar Kepha. The word for
"contemplation" is the Gk. Qeupiai.
76 TRANSLATIONS.
because the devil fights against those who draw near to
prayer and wishes to hinder them - - and this is evident
from the fact that when Jesus the Son of Jozedek was
standing up to pray, he drew near to hurt him - and
when he hears us calling God our Father, when we draw 5
near to pray, he loses courage and flies : like a child that
some one comes to fight with, and he has a strong father,
and as soon as he calls "Father!" the other flies and goes
away from before him. Thirdly: that He might incite us to
love God and do His will and keep His commandments by 10
means of the name "Father" and that of "sons", and (by
reason) of the kinship there is between them. Fourthly: that
He might teach us to display in ourselves the likeness of
God -- in so far as it is possible for a man to resemble God -
as sons who display in themselves indications that their 15
Father who is in heaven is perfect.
TJie four til question : for what reason He said to us, Cry
"Our Father , and not "My Father". -- And we say, be
cause "our Father" is an expression that is universal, but
"my Father" is an expression that is particular to every 20
individual. And by saying to us, Say ye "Our Father", in
common, He taught us these things: first, that the body of
the Church is one ; secondly, that it behoves us also to
pray in common; thirdly, that He might remove pride:
since kings and they of low estate, rich and poor, those in 25
authority and those under authority, wise and foolish, are
equal in this, that they have one Father and one race in
the Spirit. Say and cry, "Our Father" 2 : -- wherefore ob-
fol. 17 L scurity of origin is not placed at a disadvantage, nor want
of possessions, nor ignorance. Fourthly: that He might do 30
away from among us envy and hatred and enmity, and
1 Zech. Ill i.
2 The text may also be translated they have cried and said.
MOSES BAR KEFHA. 77
bind us together by mutual love, He said, Cry "Our Father",
and not "My Father": that we may be united by love and
not divided by hatred.
The fifth question: who are they to whom the name of
5 Father attaches and whose Father God is, and who not. And
we say: those who have pure thoughts and speak becoming-
words and have virtuous conversation, whether fasting, or
prayer, or modesty and holiness, or mercifulness and peace-
ableness, etc., -- it is they whose Father God is truly called,
10 and it is they that are without question His sons ; as the
Lord Himself said: "Be ye perfect therefore, even as your
Father who is in heaven is perfect" 1 ; and: "Be ye merciful,
even as your Father who is in heaven is merciful" 2 . But
those who have foul thoughts and filthy speech and evil
15 manners, whether envy and hatred, or dishonesty and cheating,
or lying and fornication, and the rest, they are not God s
sons, nor is He their Father; but they are sons of Satan,
as Christ said to the Jews 3 , and as God Himself said:
"Sons have I reared and exalted; and they have rebelled
20 against me" 4 ; and: "Strange sons, they shall be hindered
and halt from their paths" 5 . "For what fellowship hath
light with darkness?" says the apostle: neither have these
any kinship or fellowship with God. Wherefore He is not
called their Father, because they do not display in them-
25 selves His likeness, as do the virtuous, but the likeness of
Satan. Those therefore who call God Our Father while they fol.
are evil, utterly lie; for God is not the Father of an evil
person, even as light and life have no fellowship with dark
ness and death. It behoves those, therefore, who call God
30 their Father, to be virtuous and good as far as possible.
The sixth question : for what reason, when He said " Our
i Matth. V 48. 2 L u ke VI 36. 3 John VIII 44.
4 Is. I 2. Ps. XVIII 45 (Pesh.). 2 Cor. VI 14.
78 TRANSLATIONS.
Father", He added " Who art in heaven : is not God in
everything infinitely ? - - And we say that He said who art
in heaven, not that He might shew that God is confined
there, but that He might draw away the mind of those
who pray from the earth and earthly things, and lift it up 5
to the height, that it may mind the things that are in
heaven and heavenly; as He said in another place: "Call
not (any) father on earth, for one is your Father, who is in
heaven" . The purpose of His admonition, then, is this,
that we should mind the things that are above; so also the 10
apostle said: "Seek the things that are above, mind the
things that are above, and not the things that are on earth" 2 .
Halloaed be thy name. - - Is not His name holy before
we pray Halloaed by thy namc\ And we say that His name
is holy, and He is the Holy One and the giver of holiness. 15
But Halloaed be thy name is this: Halloaed be thy name
in our minds. But perhaps some one will say: And what
profit is there from this ? We say, much : for when we con
sider that He is the Holy One, and that His name is holy,
we concede that it is not possible for us to be His sons 20
except we be holy; as He said: "Be ye holy as I also am
holy" 3 . Again, thus: Halloiued be thy name: that is, halloiued
be thy name in our minds and tongues and lips and mouths;
even as the seraphim sanctify and say "Holy, Holy, Holy",
etc. Again, thus: Hallowed be thy name: that is, hallowed 25
be is "praised be"; and thus we pray to Him, that He
would make us worthy to cultivate virtuous and good man
ners, so that when men see us they may praise God on
our account, according to that: "Let them see your good
works and praise your Father who is in heaven" 4 ; and that 30
1 Matth. XXIII 9.
2 Col. Ill i, 2.. The MS has heaven here for earth.
Lev. XI 45, etc. 4 Matth. V 16.
MOSES BAR KEPHA. 79
we may not cultivate evil and abominable manners, so that
they see us and say, "Thus does their faith require"; as
God said by the prophet: "Because of you my name is
blasphemed among the gentiles" 1 . Again, thus: Hallowed
5 be thy name: that is, He taught the apostles to pray, Hal-
loived be thy name by believers and by unbelievers : by
those, while they are brought into Thy name and into
belief in Thee ; by these, while they cleave to the reading
of the Gospel 2 . And in this the apostles were resembling
10 the Son and the Holy Spirit, who became paracletes, that
is advocates, for men.
Thy kingdom come. - - That is : may Thy kingdom come
and rescue us from the devil, who wishes to rule over us
through evil thoughts and reprobate manners. As soon as
15 he hears thce call, not angels that they come to thee, as
Gabriel and Michael to Jesus son of Nun, but God Himself,
and (hears thee) say, Thy kingdom come and rescue us from
him, straightway he flees and trembles, he and every suf
fering and affliction. Again, thus: Thy kingdom come: that
20 is, that which is to be, and which is looked for that it may
be revealed by the coming of Christ. But perhaps some
one will say : What profit comes to us that we pray for that
kingdom to come ? And we say, much. First : that we live
not neglectfully, but with diligence in virtuous conversation.
25 Secondly : those who are holy and virtuous look earnestly
for it to come, that they may receive their rewards: -
"Come, ye blessed of my Father" 3 , etc., and "enter into
the joy of thy Lord" 4 . Thirdly: because this is proper to
good sons, that they be not enamoured of earthly things,
30 but look for the things to come and eagerly desire them, as
* Is. LIT 5 ; Rom. II 24.
2 He means the unbaptized, who stay in church for the reading of the
Scriptures.
3 Matth. XXV 34. 4 Ibid. vv. 21, 23.
So TRANSLATIONS.
the apostle has said: "We in whom is the firstfruits of life,
do groan and wait for the adoption of sons and the redcmp-
]?3 tion of our bodies" 1 . Again, thus: Thy kingdom come: that
is, He calls "the kingdom" the help and succour of the Holy
Spirit. Pray ye, He says, that God the Father may grant 5
you the help of the Holy Spirit; for temptations are about
to come violently upon you and wars to rise up against you.
Thy 10 ill be done, as in heaven, also in earth. - That is :
men have two abodes, the one on earth, the other in heaven.
And in that which is on earth we dwell to-day, while we 10
are not (yet) set free from sin ; but that which is in heaven
is that in which the righteous shall dwell after the resurrec
tion, being set free from all bias towards sin, and lifted up
above all earthly passions. And what He says is this: Grant
us that Thy will be in us to-day, whilst we are dwelling on 15
earth, [r not yet] 2 freed from all sin and earthly passions,
even as Thy will shall be in us when we dwell in heaven,
freed from sin and earthly passions. Again thus: Thy ivill
be done, as in heaven, also in earth: that is, He calls "heaven"
the angels who dwell in heaven, but "earth" He styles men, 2U
who dwell on the earth. And what He says is this: Pray
ye, As Thy will is in the angels who dwell in heaven, since
they keep Thy commandments and execute Thy will - "His
ministers", it is said, "who do his will" 3 -- so also be Thy
will in men who dwell on earth 4 , Thou helping us to keep 25
Thy commandments and to do Thy will. Again, thus: Be
pleased that we who dwell on earth should praise Thee,
1 Rom. VIII 23.
2 In a note to the Syriac text at this point I have suggested that the words
freed from all sin and earthly passions were copied by error from the fol
lowing clause. I now prefer to emend the text, as above, by simply inserting
the negative particle: see a few lines before -while -we arc not (yet} set free
from sin. It is possible however that the text is right, in spite of the awkward
repetition. 3 Ps. CIII 21.
* Cf. St Cyril of Jerusalem Catech. XXIII 14.
MOSES BAR KEPHA. 8 I
even as Thou art pleased that the angels who dwell in
heaven should praise Thee. Again, thus: As Thy will is in
the angels who confess one God , three holy Persons -
saying "Holy, Holy, Holy, Lord almighty (of) Sabaoth" -
5 so also in us men who dwell on earth be Thy will, while
we like them confess. Again, thus : Thy will be done, as
in heaven, so in earth: that is, He shews that he who fol.
prays takes upon him a solicitude for the whole earth. And
this appears from the fact that He did not say, Thy will
10 be (done) "in me", or "in us", but in earth: that is, As Thy
will is in heaven, since there is (there) no contention nor
falsehood nor sin, but peace and truth and righteousness,
so be Thou pleased that it should be in earth also.
Give us the bread of our need to-day. - That is : by
15 teaching us to beg and ask for bread, He signified these
things. First: that we are not to ask for possessions and
luxuries and delights, but to have bread for the nourishment
of the body. Secondly: that the prayer may be common
to poor and rich alike : as regards the poor, that they may
20 supply their want as regards the rich , that when they
pray this prayer they may both get for themselves a heritage
and give to the poor. Thirdly : that He might declare that
gold and silver and pearls, and the like, do not nourish the
body, but bread, yes. Fourthly: that He might teach us
25 not to ask for superfluities, but for those things only which
are necessary. But some say that by "bread" He means all
the necessities of the body: I mean, bread, and clothing,
and the shelter of a house; (for) these things are the proper
necessities of the body. But by saying our need to-day, He
30 taught us thus : that we should not be anxious about future
things, but about those that are present only; for by the
word "to-day" He indicated the present time; and this He-
says: Ask for those things that are useful and necessary
for you at the present time; as He said in another place:
6
5 2 TRANSLATIONS.
"Be not anxious for the morrow" 1 . We ought not then to
be anxious for the future time, because it may happen that
we shall not live, and for other reasons. Give us the bread
of our need to-day : that is, I require of you the purity of
the heavenly hosts. And "bread of to-day" (means), I supply 5
you day by day, that you may not bear that burden which
fol. 174, even Jacob had. Of Saint Cyril 2 : Give us the bread of our
need to-day : that is, the living bread which comcth down
from heaven, which is the life of souls and bodies - - ac
cording to that: "I am the living bread, who am come 10
down "from heaven" 3 , etc. - - not for one day only, but
every day; for just as the body is nourished by common
bread, so also is the soul by the living bread.
Forgive us our debts and our sins*, as we also have for
given *onr debtors. -- That is: this clause teaches us these 15
things: that He gives us cause for humility by putting us
in mind of our sins; that we may ask forgiveness of God and
be pardoned by repentance, and be saved from Gehenna and
be accounted worthy of the kingdom of heaven; (and) that
we may be just, for 5 with the weights and measures that
we weigh and mete out it shall be weighed and meted out
to us. How? If we forgive those who have sinned against
us, God will forgive us; but if we forgive not, neither will
He forgive us. He taught us also that we should not be
resentful. Again, (in exchange) for forgiveness He accumulates 25
\ fT St 1 Cyril of Jerusalem again: cf. CaUch. XXIII 15; but the depen-
"To^SSL see Z^T^L ./^- <P-
and Studies) p. 25 note I. It is found in the early Syriac Acts of
Thomas (Wright, transl. p. 279), and its formal inclusion m the text of the
Lord" Prayer here strengthens the suspicion that it is a liturgical survival
either of ,, "He heaps up", or of *fi He has multiplied : as the context
requires the present tense, I think ascn was the original reading.
MOSES BAR KEPIIA. 83
forgiveness: for a grain He puts a mountain, and for a drop
He gives a sea. For it is a greater matter that He should
forgive us than that we should forgive ; for He as God for
gives men, but we as men (forgive) men; and He forgives
5 slaves as a Master, but we slaves as slaves ; and He as
having no need forgives them that have need, but we as
having need (forgive) them that have need. Forgive us our
debts, as we also liave forgiven our debtors : that is : they
therefore who say that there is no repentance after baptism
10 arc altogether wicked, since this prayer is spoken to the fol. 1745
baptized, and not to strangers. As we also have forgiven
our debtors: this for the most part is the cause of our
undoing: if we forgive not one another, neither does Christ
forgive us; according to the example of him whom He for-
15 o-ave, and he did not forgive his fellow-servant.
o o
Bring us not into temptation. Why did He command
us to pray that we may not come into temptation, whereas
many by temptations have triumphed and have been crown
ed, as Job, and Abraham, and Paul; for he said: "All joy
20 be it unto you, my brethren, when ye come into divers
temptations" 1 ? And we say, He did not command us to
pray this because He is unwilling that we should triumph
by means of temptations -- for He said: "He that shall
endure unto the end, he shall live" 2 but for these
25 reasons: as declaring to us the frailty of our nature; because
it happens that when we enter into temptations we play
the coward : so that by this He might spare those who lay
afflictions upon us, that they be not condemned; (and)
teaching us that we should not of our own accord venture
30 upon the contest of temptations. What then ? If others draw
us against our will and bring us into the contest of temp-
1 James I 2: the saying appears to be attributed to St. Paul; the reason
being that it is taken at second hand from St Cyril Catech. XXIII 17.
2 Matth. X 22.
g 4 TRANSLATIONS.
tations, what are we to do? And we say, we ought there
to endure and hold out manfully and bravely and not play
the coward, that we may triumph and receive the crown
of victory and the rewards of (our) contests. But some say
that here He calls Satan himself "temptation"; and there- 5
fore with reason He commanded us to pray that we may
be delivered from him and not enter into his wickednesses.
Again, thus: Bring us not into temptation: that is, do not
suffer us to sin the sin which may not be blotted out by
repentance, the which is a sore temptation: neither ought 10
;ol. I75awe to go to the persecutors of our own accord; first, be
cause of our own weakness, lest we fall when we see the
tortures ; and that we may not become a cause of chastise
ment to the persecutors.
But deliver us from the evil one. - That is, "evil one" 15
He here calls the devil. According to the variety of his evil
workings, so do his names vary; for he is called Diabolus ,
and Beelzebub, and Archon of the world, and Evil One, and
Slayer of men, and Father of lying, etc. He commanded us
then to pray that we may be delivered from the evil one i
for these reasons. First: because his plots against us are many.
Secondly: because he hinders us from virtues. Thirdly: Paul
also writes to the Romans: "The God of peace shall crush
Satan under your feet" 2 ; and to the Thessalonians he says:
"I wished to come unto you, but Satan hindered me" : :25
shewing that he is a hinderer of good things. After He has
stirred up our mind and filled it with fear, He comes and
imparts to us encouragement and comfort, and helps us to
stand against the devil and all his temptation; for He says:
For Thine is the kingdom. --That is: if His is the king- 30
dom, then His soldiers fear nothing, for there is nothing
i The word is not the Greek l^o^ but an attempted translation of it.
lit. "Thrower". Rom. XVI 20. i Thes. II 18.
MOSES BAR KKPIIA. 85
that can stand against them. For even Satan himself is one
of Mis subjects, notwithstanding that he is in rebellion,
since he cannot venture upon anything unless he has per
mission from God, and is allowed to do it. And this is
5 evident from the case of Job, and from that of the swine;
for he was not able to do anything in them until he had
received permission.
And the power. That is: since His is the power that
can do all, be confident that you are able to do all of those
10 things that arc possible to be done and profitable.
And the glory, unto the age of ages : Amen. - That is:
as His kingdom is strong and His power great, so also does f i. 1754
His glory continue without end. Why did He teach us not
to pray with long (prayers) ? And we say, that prayer may
15 not grow tasteless by reason of a multitude of words and
long phrases. After He has taught us to pray, then, and
has shewn that He rejects wrath and anger and loves peace
above everything, He returns again that He may uproot
anger from (our) minds by means of threats and torments,
20 and bring the hearer to obedience by the promise of things
pleasant. But again the priest prays this prayer and says :
Yea, Lord, bring us not into that temptation whicli ive are
not able to bear. - That is, he entreats the Father that He
will receive this prayer which he recites. And the people
35 say Amen.
Then he says: "Peace (be) with you all". - That is: by
this he says to them that they are to be free from distur
bances, and at peace with themselves and with one another,
that thus they may be accounted worthy of the reception
30 of the lifegiving mysteries.
The deacon commands the people and says: " Before the
Lord let us bow our heads". - - That is, he commands them :
Bow your heads before God, because he (sc. the priest) prays
this prayer for you and on your account, and offers it to
86 TRANSLATIONS.
Him. But bow your heads before the Lord, and entreat Him
that He will grant you that which the priest prays.
The people cry: " Before Thee, Lord God". - - That is:
Before Thee, Lord our God, we bow our heads, as the
deacon says unto us. 5
The priest prays,, saying: "To Thee have Thy servants
bowed their heads . -- That is: he entreats God for them
in this prayer that He will send upon them mercies and
blessings, that with the purity which is befitting they may
receive the holy and lifegiving mysteries. 10
The people: "Amen". The priest says: " Peace (be) with yon
all". _ That is: this peace which he gives to them here is
like the peace which our Lord gave to His disciples after
bl. 176 the resurrection, when He came in to them to the upper
room and said to them: "Peace be with you" 1 . 15
The people: "With thy spirit".
The priest: "May the grace of the Trinity, holy, uncreated
and eternal and equal in essence be with yon air . - That
is, he says this to them : These mysteries which have been
consecrated and completed and perfected for you, and which 20
you are about to receive, they have been bestowed upon
you by the grace of the Holy Trinity, since they are not
without or apart from the Trinity, but are one of the Persons
of the Trinity, that is the Son become incarnate.
The people-. "With thy spirit". 25
The deacon says to the people: * In fear let ns look". That
is : in fear let us look upon the mysteries, too high for the
world, which the priest elevates and displays before your eyes.
The priest elevates and displays the mysteries, crying and
saying: "Holy (things) to the holy". - - That is, he says this: 30
These mysteries, which are holy and lifegiving, to the holy
it is right that they be given.
John XX 19, 26.
MOSES BAR KEPHA. 7
But the people confess saying: "One holy Father, one holy
Son, one holy Spirit". - - That is: Thou, O priest, hast said
that it is right that these holy (things) be given to the holy.
We confess that we are not holy; and we say that there is
5 none holy save the one Father and His one Son and the
one Spirit who is from Him.
" Glory to the Father and to the Son and to the Holy
Spirit unto the age of ages: Amen". - - That is: they send
up glory to the holy and sanctifying Trinity, that they
10 may be sanctified by the glory which they send up to Him
before the reception of the mysteries.
The priest hides and covers the mysteries luith cloths; and
asking that he himself may partake and that he may cause
the others to partake, lie discovers the mysteries, folding back
15 the cloths from them. - That is: the cloths with which he
covers and hides the mysteries are for a symbol of that f l.
stone which was placed over the tomb of our Lord, with
which the door of the tomb was hidden and covered. And
that he folds back the cloths from the mysteries and dis-
20 covers them, this is a representation of our Lord s rising
from the tomb, and His being manifested to His disciples
and assuring them of His resurrection. Again, it signifies the
hiddcnness and invisibleness of the Power that is hidden in
the holy mysteries. And again, that he hides the mysteries
25 is a figure of the time that is past : I mean, of that which
was before the incarnation of God the Word, when He was
covered over and hidden from men. That he discovers the
mysteries, is a symbol of the time after the incarnation,
when He was manifested and made known to men. Again,
30 in that the priest partakes of the holy mysteries first, before
he causes the others to partake, he offers 1 a good testimony
1 Lit. makes known. The comment is taken from George of the Arabs fol.
189^, where it stands thus: "But that the priest himself who offers first re-
88 TRANSLATIONS.
concerning the mysteries; and he does as our Lord did,
who first partook of His body in the upper room, and after
wards caused His disciples to partake. Again, it is right that
the husbandman should himself first be nourished from the
fruits 1 of his field, and then let others partake; and it be- 5
hoves the teacher first to fill himself with his teaching, and
then to teach others. Again, that the priest divides the
mysteries to the clergy first, and afterwards to the people,
(in this) he docs as our Lord did, who divided His body to
His disciples in the upper room. This also it is right to know 10
in addition, that these mysteries of the body and blood
which the priest here divides and gives to the clergy and
to the people, he divides and gives them as it were after
the resurrection of Christ, when they are impassible and in
corruptible, and not as it were before His resurrection. 15
fol ilia The rig/it hand which is stretclicd out, while t/ie left hand
supports it, to receive the mysteries. - That is : it is a sign
of the preciousncss of the gift which is received, which is
an earnest of life immortal.
The reception of the holy mysteries. - That is, (it is) the 20
receiving of the vision of Christ; and a union with the
one God.
Here ends the fourth section, and the fifth section begins.
And the deacon says: "After that we have received and par
taken of these mysteries". - That is : he urges the people 35
to confess 2 to God for His unspeakable gift of the atoning
and lifegiving mystery which He has given them.
Wherefore the people say, "We confess to Thee, Lord
our God" . - - That is : We confess to Thee for thine excel
lent gifts and graces, which Thou workest constantly toward 30
our misery, whereas we are unworthy.
ceives the sacrament, and then gives to others, makes known his good testi
mony concerning the mysteries".
2 Tim. II 6. 2 Or give thanks.
MOSES BAR KEPIIA. 9
The priest prays, saying: " We confess to Thee, Lord
our God, and yet more we confess to Thee". - That is : in
this prayer he confesses to God for the lifegiving mysteries
which He has given us; and he also asks of Him that they
5 may be to us for pardon and cleansing, and not unto con
demnation. And he asks of Him again that He would keep
us in justice and in holiness, that in the world to come we
may be worthy of t/ie portion and lot and inheritance of all
those who from (the beginning of) the world have been
] o pleasing to Him.
The deacon says : "Before the Lord let its bow our heads". -
That is: he commands them to bow their heads before the
Lord, because the priest prays this prayer also on their be
half, saying:
15 God, great and marvellous, who didst bow the heavens
and come down. - - That is : the priest asks of the Son in
this prayer that He would have mercy on them, and pour
out upon them His blessings, and keep them from sins and
harms. And this further it is right to know, that all the
20 prayers of the Qurrfibha are addressed to the Father. And
this is evident from the fact that the priest who offers
typically represents 1 Christ Himself - - who became a "me- fol. 1774
diator of God and men" 2 - - since he calls the body and
blood his own, as though holding the person 3 of Christ.
25 And hence he speaks to the Father in the calling of the
Holy Spirit, saying: Have mercy upon us, God the Fat/ier
Almighty; and send upon us and upon t/iese offerings which
are set forth Thy Holy Spirit, etc. And although, when
the priest commemorates the dispensation in flesh of the
30 Lord, he turns the word towards the person of Christ Him
self, and says : Remembering therefore, Lord, Thy death
and Thy resurrection of the third day from the dead, etc.,
Lit. holds a type of. ~ r Tim. II 5. 3 Syr. parsdpa^ i. e.
90 TRANSLATIONS.
yet at the end of this commemoration, as of all the rest of
the supplications, he turns his word towards the Father,
saying to Christ: through whom and with whom to Thy
Father, etc.; and the faithful also answer all together to the
Father, saying: Have mercy upon us, God the Father Al- 5
mighty. Wherefore it is evident from these things that all the
prayers of the Qurrabha are addressed to the Father, except
this prayer, the last of all the prayers, which is addressed 1
to the Son, wherein the priest confesses 2 to the Son, be
cause that through Him we have gained access to the Father, 10
and He is the way that leads us, and the door that brings
us in to the Father, according to His own unimpeachable 3
and all-holy words. If therefore there be found in the Qur
rabha any prayer whatsoever that is not addressed to the
Father - - whether it came about through the error of a 15
scribe, or of a priest uninstructed and untrained in the divine
Scriptures -- we ought to correct it and cause it to be ad
dressed to the Father, like all the rest of the prayers throughout
fol. 17Sa the Qurrabha, which are addressed to the Father; for the
priest who offers holds the person of Christ, and in His place 20
he acts as a mediator and stands between God and men.
But it is right that that prayer which is the last of all the
prayers should be addressed to the Son, because He became
to us a means by which we might draw near to the Father.
Wherefore let us confess and give thanks to Him in this 25
prayer for that He is become to us the cause of this great
benefit, and that when we were far off and rejected by
His Father, in Him and through Him He called us and
brought us near to Himself: to whom be praises and bles
sings for ever and ever. Amen.
The end of the Exposition of the Holy Mysteries made by
the pious (and) holy Mar Severus, who is Moses Bar Kepha.
MS, by an error, are addressed. 2 Or gives thanks. 3 Lit. untying.
III.
THE ANAPHORA OF THE HOLY MAR JACOB fol c 2
BROTHER OE OUR LORD AND BISHOP
OE JERUSALEM.
Prayer before the peace. God of all and Lord, us who
5 are unworthy make worthy of this redemption, O Lover of
men, so that pure of all guile and of [all] hypocrisy, we
may salute one another with a holy kiss, being united by
the bond of love and peace: through 2 Jesus Christ 3 , with
whom to Thee is fitting glory and honour and dominion,
10 with Thy Spirit all-holy and good and lifegiving and equal
to Thee in essence : both now.
People.
incipil
*Amen. A
Priest. Peace with 4 you all.
15 People. And 5 with thy spirit.
Deacon. Let us o ive the peace: r and the rest .
incipit
* Deacon 1 . Let us bow our heads to the Lord. (B)
People. Before Thee, O Lord our God.
Priest. Thou who alone art a merciful Lord, to those who
20 have bowed their necks before Thy holy altar send Thy
blessings, O Thou that dwellest in the heights and lookest
1 Conjectural : the word is illegible. 2 Marg. adds our God and
Redeemer. 3 Added above the line through whom. 4 C to.
5 C omits and . 6 C to one another. " B C And after the
peace the deacon says.
9 2
TRANSLATIONS.
upon things lowly : by the grace and by the mercies and
by the love for mankind [= QihavQpuTrlz] of Thy onlybe-
gotten Son 2 : with whom to Thee is fitting all 3 glory and
honour and dominion, with Thy Spirit all-.lroly and good 4
and lifegiving and equal to Thee in essence : both r> now 5
and at all times and unto the age of ages: Amen.
( c > ^People. Amen,
fol 3.
Priest**. The prayer r before the anaphora 7 . O God, who
fol A ] b y reason of Thy unspeakable love * for mankind didst send
Thy Son to the world, that He might bring back s the 10
sheep that was gone astray, turn not away Thy face from
fol B \A us wllilc we perform "this fearful and unbloody sacrifice ;
for not on our own righteousness do we trust, but on Thy
mercies. We therefore beseech " and entreat Thy goodness,
that this mystery, which was ordained u for us unto redemp- 15
tion, be not to Thy people for judgment, but for blotting
out of sins and for forgiveness of qur 12 trespasses and for
thanksgiving to Thee: by the grace and mercies and love
for mankind of Thy onlybegotten Son in : with whom to
Thee is fitting 14 glory and honour and dominion, with Thy 20
Spirit all-holy and good 15 and lifegiving and equal to Thee
in essence: both 10 now and at all times and unto the age
[A leaf is missing here from A.]
B (C) of ages: Amen.
People. Amen. 25
Deacon. Let us stand well : and the rest.
People. Mercies, r peace 17 .
i B marg. adds and bless them. 2 C marg. adds through whom and.
3 B C omit all. 4 C marg. adds and adorable. 5 B omits both.
r > A marg. adds prays. 7 B of the veil; C over the veil. 8 B marg.
adds to Thee. 9 BC reasonable. 10 B C add Thee\ but the word
has been erased in 13. The Syr. word evidently stands for OIKOVO^SV.
u BC omit our. 13 B omits Son. 14 C adds all. lfi B marg.
adds and adorable. B omits both. " C and peace: and the rest.
SYRIAC ANAPHORA OF ST JAMES. 93
Priest. The love of God the Father, and the grace of
the only-begotten Son, our Lord and 1 God and Redeemer
Jesus Christ, *and the communion of the living and holy foL
Spirit be with you all.
5 People. And with thy spirit.
Priest. On high be the minds - and hearts of us all.
People. We have (them) unto the Lord.
Priest. *Let us give thanks to the Lord.
People. It is meet and right 3 .
10 The priest r begins to offer 4 bowing. Truly meet "and
right 5 and fitting and due is it that Thee we should glorify
Thee we should bless, Thee we should praise, Thee we
should worship, to Thee we should give thanks, the Maker
of all creation visible and invisible :
15 And lie lifts up his voice: whom the heavens of heaven
glorify 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 that is in them, Jerusalem the heavenly, the church of
the firstborn who are written in heaven, angels, archangels,
2-j princedoms, authorities, thrones, dominations, the powers
which are above the world, the heavenly armies, the cheru
bim "with many eyes, and the seraphim with six wings,
who with two wings indeed cover (their) faces, but with two
(their) feet, and with two clo fly one to another with lips 7
25 unceasing and with theologies unsilenced a hymn of vic
tory . . . 8 of greatness of beauty [= j&tey#A$7rprjfe] with voice
1 C omits and. 2 C adds and thoughts. 3 C adds Deacon. Peace
with its. 4 C omits. 5 C and just , moreover in \\ and right is
written over an erasure ; so that and just was probably the original reading.
In C the four adjectives are in the fern., in B in the masc. fi B C marg.
add their. " C with months. 8 A word has been erased here in
both B and C ; from the remains visible in B it may possibly have been of
praise (or glory}\ if so its erasure might be due to the fact that it is the same
as the Syriac word just translated hymn. 9 In C with voice has, I think,
been erased, and of glory written in its place; with voice being then (supplied)
in the margin.
94 TRANSLATIONS.
resplendent [-= A*^p<%] hymning and shouting and crying
and saying:
People-. Holy, Holy, Holy 1 .
Priest bowing. As in truth Thou art holy, King of the
A worlds and giver of all holiness, holy also is r Thy only- 5
F iLr bc S tten Son 2 * our Lord3 t d God 4 Jesus Christ, r holy
7cf also is Thy Holy Spirit 5 , who searcheth all, even the deep
things of Thee, O God 7 ; for holy art Thou, almighty, all-
availing [= TrzvTGMvzps], terrible, good, partaker of sufferings
[=^^77^.^], and especially towards Thy creature [=^57^], 10
(1?) who madest *man from the earth, ""having bestowed 8 upon
fol. 30
him the delight of Paradise. But when he had transgressed
Thy commandment and fallen, Thou didst not disregard,
Thou didst not leave him, O Good (One), but didst chasten
him as a father fair of mercies [= etiffirbaywo?] , ""having 15
called " him through the law, Thou didst educate him 10
through the prophets, but finally Thou didst send Thine
onlybegotten Son Himself to the world, that Thou mightest
renew Thine image; who when He had come down and
was become incarnate of Thy Holy Spirit and of the holy 20
Virgin 11 Mother of God 12 Mary, and had conversed with
A men, having ordered "everything for the redemption of
fol.
our race :
And he lifts up his voice: and when He was about to
receive a voluntary death for us sinners, Himself without 25
i C adds Lord , and the rest. 2 The order in B is filius unigenltus
tuus\ C has et unigenitus filius tuns. B marg. adds and after Son.
3 The order is domitms nosier: A re-commences with noster\ C fails after
nostcr. 4 B marg. adds and Redeemer. 5 The order is sanctus et
Spiritus sanctus tuus\ the words sanctus et Spiritus are from A marg., but
in the original hand. 6 B depths. 7 B marg. adds the Father.
8 B and didst bestow. 9 B (by erasure of a word) Thou didst call.
10 B has a verb that is unknown to me; but probably it is a mistake for
didst lead him (as in other texts). The verb in A is a denominative from
mt ?a (-_ xetfioeytoyoj) and evidently translates 7r*/J*yyf-*s of Gk. l St James .
11 Virgin erased in B. Ia B marg. adds and ever-virgin and blessed.
SYRIAC ANAPHORA OF ST JAMES 95
sin, in that night wherein He was delivered up for the life
of the world and the redemption, having taken bread upon
His holy and spotless and undefiled hands and shewed it to
Thee, God x *the Father, He gave thanks, blessed, hallowed, J^
5 brake 1 , gave to His disciples and 2 apostles, saying: Take,
eat of it, all of you 3 : this is my body, which for you and
for many is broken and given for forgiveness of sins and
for life everlasting : Amen 4 .
Priest. In like manner the cup also, after they had supped,
10 He mingled of wine and of water, and having 5 blessed
and hallowed Fie gave to His disciples and 7 apostles, saying;
Take, drink of it, all of you : *this is my [blood] of the new fol A 3a
testament, which [for you] and for many [is shed s ] and given
for forgiveness [of sins] and for life everlasting : Amen.
13 People. Amen.
Priest. This do in remembrance of me; for whensoever
ye shall cat this bread and drink this cup, * my death ye f jj 4fl
r commemorate 9 , r and my resurrection ye confess 10 , until
I come.
20 People. Thy death, our Lord 11 , we commemorate: and
the rest.
r And lie lifts up liis voice 1 -. Remembering therefore 13 Thy
death and Thy resurrection of the third day, and Thy as
cension into heaven, and 14 session at the right hand of God
25 and the Father, and Thy second r glorious 15 coming, r when
Thou comest to judge the living and the dead, when Thou
art about to [= ^fAA^] reward 1G every one according to *[his fo j ^
1 B adds and. 2 B adds holy. 3 all of you is erased in B. See
Bar Kepha s comment to this, fol. 162*7. 4 B adds People. Amcu.
6 B marg. adds given thanks. 6 B marg. adds the same. 7 B marg.
adds holy. 8 So B; and the first letter is visible in A. 9 B proclaim.
10 In B these words are written over an erasure. 1! B my Lord.
2 B The priest erect. B marg. adds O Lord. 1* B adds Thy.
15 B originally as A 5 but written over an erasure terrible and glorious.
1fi B (wherein) Thou (art about] to judge (the world in righteousness^
^5 TRANSLATIONS.
works]: we offer to Thcc [this fearful] and unbloody sacri
fice, that Thou wouldst not deal with us [according to]
our sins 1 , [nor] reward us according to [our] lawlessnesses,
but according to [Thy mildness 2 ] and unspeakable love for
mankind do Thou blot out the sins of us Thy suppliants 3 . 5
Yea 4 Lord, Redeemer and giver of life, who didst suffer
for us r in the flesh 5 when as yet we were sinners, who
, (B) knowest *the weakness of our nature, do not Thou disregard
us as enemies, neither leave us as those that are without
hope, but as a good guardian and a merciful father, regarding 10
our poverty, hasten to redeem us. For the fear of judgment
doth not so move our hearts, Lord, as this grieveth and
A filleth us with trembling, *that we should fall (away) from
1 [Thy] praise and be rejected of Thy love: [that we should
be stripped] of Thy grace and should see [them that 15
come] from the East and from the West and recline [with
Thee] together with the fathers, but we [ourselves] go forth
without and hear that bitter word: Amen, amen 7 , I say
unto you, I know you not. What is more grievious than
deficit tllis s hame, that we should know God and be rejected off 20
God and in this world be named familiars, and in that
Thou art about to reward. The words in brackets are written over erasures.
In A to reward is in the future, in B it is in the infinitive.
IB adds Lord. ~ So B; also partly visible in A. :! In B a
thin stroke has been drawn between the line that ends here and the next,
doubtless to indicate that the prayer which follows is not found in current
texts of l St James . A similar prayer appears at this point in the anaphora
ascribed to John of Bosra (Renaudot ii pp. 426-427).
In place "of what follows here, as far as the Epiclesis, the normal text of
tSt James has only the following [I quote from the Brit. Mus. MS Add.
17128 fol. 15* (saec. x-xi), but disregard certain later glosses]: For Thy
people and Thine inheritance beseech Thee, and through Thee Thy Father,
saying. People. Have mercy on us, God the Father Almighty. Priest. We
a/so ^ thanking Thee ... [a word erased] worship and confess to Thee for all
and because of all things. People. Thee we praise: and the rest. Priest: the
calling of the Holy Spirit, etc. * B omits Yea. 5 B omits.
6 Conjectural: a word is illegible in both A and B.
" B omits one amen.
SYRIAC ANAPHORA OF ST JAMES. 97
which is to come strangers: that here we should stand with
the Church, and then be condemned with the devil? There
fore, that we suffer not these things, chasten us Thou, O
Lord, nevertheless in mercies and not in wrath. Make straight
o
5 our goings before Thee : for [mortal man l ] , how can he
recognise his ways? Teach us to do Thy will: r join *[us fol A 4i
with those that love] Thy chastisements 2 ; r for also [because
of these things, and] by reason of these things Thy Church
[now] 3 penitent beseecheth Thee 4 , and through Thee and
10 with Thee Thy Father, saying:
People: Have mercy upon us, O God: and the rest.
Priest. We also, thanking Thee and confessing by reason
of all things and because of all things:
People: do glorify (or praise) Thee: and the rest.
15 Priest bowing: the calling of the Holy Spirit. Have mercy
upon us, God the Father Almighty, and send upon us and
upon these offerings which are set forth Thy Holy Spirit.
TJie priest says. Lord have mercy upon us.
And lie casts himself down and says. The Lord and Life-
go giver, equal in session [== fj-jftpovn] to Thee, God the Father,
and to the Son, and reigning together [= <ru{t{3z<n}.i>ov] ,
equal in essence and equal in eternity [== TO opcode-toy TS xz.}
(ju-jzilicv}, who spake in the law [and in the prophets 3 ] *and A r
in Thy new testament, who descended in the form of a dove
25 upon our Lord Jesus Christ in the river Jordan, who descended
upon Thy holy apostles in the form of tongues of fire :
And he stands up and lifts up his voice: that lighting down
He may make this bread indeed [= psv] r the body of Christ,
1 The Syr. word is partly legible. 2 Cf. Renaudot II 427 adlunge nos
cum Us qui te diligunt^ ad institutionem a te rccipiendam: but there is not
room in A for more than has been supplied above. $ Restored in
accordance with Renaudot (Joe. V.) propterea enim et ciusmodi rerum causa
mine penitens Ecclesia tua. 4 The text now returns to the normal form
of l St James . 5 Conjectural: there is room for the words.
TRANSLATIONS.
Amen 1 : the lifegiving body, the body redemptive of our
souls and our bodies, the body of the same r Lord God our
Master and 2 Redeemer Jesus Christ, for the pardoning of
debts and for the forgiveness of sins and for life everlasting
to those who receive: Amen.*- and the mixture that is in 5
this cup the blood of Christ, Amen : the blood expiatory of
our souls and of our bodies, the blood of the same our Lord
and our God and our Redeemer Jesus Christ . . . 3 for the
pardoning of debts and for the forgiveness of sins and for
life everlasting to those who receive: Amen . * . that it may 10
A p be to all those *who receive and partake of it for sanctifi-
6 cation of souls and bodies, for the bearing of fruits of good
works, for the confirming of Thy holy Church which Thou
didst found upon the rock of faith, and the gates of hell 4
shall not overcome her, Thou delivering her from all heresy 15
and from the stumblingblocks of them that work lawless
nesses, even unto the end of the world: both now and at
all times and to the age of ages: Amen.
People. Amen.
Priest bowing. We offer to Thee this same fearful and 20
unbloody sacrifice for Thy holy Church which is in all the
world : especially for the mother of all orthodox churches.
The rich gifts of Thy Holy Spirit give in her, O Lord ; 5
[A leaf is missing here from A]
A *for the eyes of all hope in Thee, and Thou givest their 25
fol.
food in due season
i These words are in the margin, but in the original hand: their omission
from the text was doubtless due only a slip of the scribe: see below, where
there are corresponding words for the cup. 2 Or great Lord God and
3 Some letters have been erased, but apparently by the original
scribe who began to copy a wrong word. * Syr. tMl=V of Gk. <
ames . End of A fol. 5* Li, ft. /~ ,/ /, attempt
literal translation of Iv slwpff. The quotation from Ps. CXLIV [
at a
15 follows the LXX, differing markedly from the Peshitta.
SYRIAC ANAPHORA OF ST JAMES. 99
The deacon proclaims on behalf of those [or that] whom
[or which] he commands us 1 .
Priest erect. And deliver us, O Lord, from all tribulation
and wrath and distress, and from all hurt and opposition of
5 evil men, and from every attack and violence of demons,
and from every scourge which is brought upon us 2 by
reason of our sins; and preserve us in the orthodox faith
and in the keeping of Thy holy commandments, (even) us
and all those who are accounted worthy to stand before
10 Thee, and (who) wait for the rich mercies that arc from
Thee ; for Thou art merciful, and a God gracious 3 and taking
pleasure in mercy: and to Thee we send up glory, Father
and Son and Holy Spirit: both now and at all times and
to the age of ages: Amen.
15 The deacon proclaims.
Priest bowing. Again vouchsafe to remember those who
stand and pray *\vith us, and those also who remain absent. fol> Gb
Remember, Lord, those also who r have charged 4 us to re
member them in prayers to Thee. Remember, Lord, those
20 also who have offered these offerings to Thy holy altar, and
those for whom each one has offered, and those whom each
one has in his mind [= zzrx Sixvoixv !%/], and those who
r are now read out 3 .
And he lifts up his voice. All these remember, Lord, those
23 whom we have mentioned, and those whom we have not
mentioned : according to the abundance of Thy mildness
*reward them (with) the exultation of Thy redemption G , fo [ \ a
1 It is not clear what this abbreviated rubric means. The sense may be :
"on behalf of those [for] whom he commands us [to pray]".
2 Above the line is added in a later hand from Thee. 3 This word
is in the margin, but in the original hand. 4 The MS has, by omission
of a letter, he has charged. 5 The MS has now draw near^ or arc
offered-^ but the reading methqarrebhln must, I think, be a scribe s slip for
methqeren . cf. Gk. c St James (Brightman Eastern Liturgies p. 56 1. 19) xui
roav xpTiuq <roi atveyvcotrpevuv. c Ps. L [LI] 14 ryv otyatMiotffi j rov
troy. Pesh. has there "thy enjoyment and thy redemption".
IO Q TRANSLATIONS.
receiving their sacrifices on the breadths of Thy heaven,
and holding them worthy of thanksgiving and the succour
that is from Thee. Strengthen them with Thy power and
arm them with Thy might 1 ; for Thou art God our helper
and our protector: and to Thee we send up praise, Father 5
and Son and Holy Spirit: now and at all times and to
the age 2
[A leaf is missing here from A] n
People. Amen.
The deacon proclaims the third diptych. 10
Priest erect. For thou art the refuge of redemption and
the succouring power and the victorious leader of them and
of those that call upon Thee and hope in Thee, O Lord:
and to Thee we send up glory, Father.
People. Amen. 15
The deacon of the apostle 4 .
Priest bowing. And because Thou hast the authority of life
and death, vouchsafe to remember those also who from (the
beginning of) the world have been pleasing to Thee, holy
fathers, patriarchs, prophets, apostles, and John the baptist 20
and forerunner, and the holy and glorious Stephen the first
of deacons and the first of martyrs, and the holy and glorious
Mother of God and ever-virgin Mary, and all the saints.
And he lifts up his voice. We beg therefore of Thee, O
Lord, good and plenteous in mercies, *Thou that holdest 2 5
things impossible as possible, join us to that blessed assembly,
number us with that Church, set us by Thy grace in the
1 Or bulwarks. 2 Here ends A fol. 66. C has the doxology thus: and
to Thee is fittin* glory and honour and dominion, with Thy onlybegotten
Son and thy ^giving Spirit: loth now. 3 The contents were doubtless
substantially what now follows in C (see Introduction p. 4, note I).
4 Sic, no formula follows this rubric. 5 I. e. ro5v &r ?*v*
,&p ff r^vTv . . . y/v, K. r. A. (Brightman p. 56 1. 20). Lit. possesscsf.
evidently an attempt to render 6 ^uv in the sense above.
SYRIAC ANAPHORA OP ST JAMES. IOI
rank of the firstborn who are written in heaven. For this
reason we too commemorate them, that they also, when they
stand before Thy lofty tribunal, may remember r our wret
chedness and poverty 1 , and may offer with us this fearful
5 and unbloody sacrifice: for the admonition indeed (,v.fv) of
them that are living, but (of) also for the encouragement of
us wretched and unworthy; and for the repose of all them
that in the true faith have already fallen asleep 2 : by the
grace and mercies and love for mankind of Thy onlybe-
10 gotten Son, our Lord and our God and our Redeemer Jesus
Christ : with whom to Thee is fitting glory and honour and
dominion, with Thy Spirit all-holy and good and lifegiving
A
*and equal to Thee in essence: now and at all times and fol.^7
to the age of ages: Amen.
15 People. Amen.
The deacon proclaims r the names of the bishops 3 .
Priest bowing. Remember, Lord, those also who have al
ready fallen asleep, the bishops who even until now have
glorified (sic] the right word of faith: especially our holy
20 fathers, Ignatius, Julius^, and the rest 5 .
And lie lifts up his voice:]- the luminaries and teachers d> ^ li
of Thy holy Church, who have fought the good fight of
faith, those who have carried Thy holy name before peoples
and kings and the sons of Israel : by whose prayers and
25 supplications grant Thy peace to Thy Church : heresies that
1 Written partly over an erasure and partly at the side. 2 Marg. adds
our fathers and brethren. 3 C the fifth canon. 4 The words in
italics are written in A over an erasure, and in a smaller hand than the rest.
There is room for only two or three words in the original hand.
5 In C the whole of this priest s formula has been much confused by
erasures and marginal glosses. I give in round brackets words written over
erasures or in the margin: Remember^ (merciful} Lord^ (those who from
Jacob^ that first of} bishops (and apostle and martyr] even until (this present
day} the word of orthodox faith (in Thy holy Church have preached : those
who have rested^ and those who have divided for vis the word of truth}.
102 TRANSLATIONS.
are rife abolish : their doctrines and their confessions implant
in our souls [of us all] ; and grant us a standing without
shame before Thy tribunal (which is) full of trembling. For
fol. lb holy art Thou, and taking pleasure in the holy, *and the
perfecter of the saints : with whom we also send up glory 5
to Thee, Father and Son and Holy Spirit: now and at all
times and to the age of ages : Amen.
People. Amen.
Tlie deacon proclaims the diptych of the departed.
Priest bowing. Remember, Lord, the presbyters, deacons, 10
subdeacons, readers, interpreters, exorcists, monks, ascetics,
perpetual virgins 2 , lay folk: those who in the faith of Christ 3
have already fallen asleep, and those for whom each one has
offered, or has in his mind.
And lie lifts up liis voice. Lord, Lord, God of the spirits 15
of all flesh, remember them all, those whom we have men
tioned and those whom we have not mentioned, who with
the orthodox faith have gone forth from this world: rest
their souls and their bodies and their spirits, Thou delivering
them from the unending condemnation which is about to 20
deficit
* that also P n this as in5 ] a11 thin g s Th 7 all-honoured
and blessed name may be glorified and praised , with Jesus
Christ and Thy Holy Spirit.
People. As it was, is. 25
Priest. Peace to you all.
People. And to thy spirit.
1 The words of us all have been erased, but perhaps by the original scribe.
2 Masculine. 3 Originally in the faith ivhicJi is in Christ^ but altered
by erasure of a single letter. 4 End of A fol. 7^. The lacuna between
the end of A and the beginning of A 2 may be filled up from the Brit. Mus.
MS Add. 17128, the Intercession of which is printed below; see pp. no in.
5 Supplied from MS Add. 17128 fol. ijl>.
SYRIAC ANAPHORA OF ST JAMES. 103
Priest. And may the mercies of God our Master and
Redeemer Jesus Christ be with you all.
People. And with thy spirit.
The priest breaks and signs.
5 The deacon says the Katholike.
Priest: the prayer Our Father who art in heaven. God
and the Father of our Lord Jesus Christ, Father of mercies
and God of all consolation, who sittest upon the cherubim
and art glorified by the seraphim , before whom stand a
10 thousand thousand archangels and ten thousand times ten
thousand angels, the rational and heavenly armies, who hast
vouchsafed to hallow and perfect the offerings and gifts and
rendering of fruits [= xzp7rccy~xT<z] which have been offered
to Thee for a sweet savour, through the grace of Thy only-
15 begotten Son and through the lighting down of Thy all-holy
Spirit : hallow then, O Lord, our souls and bodies and spirits,
that with pure heart and enlightened soul and "open face
without shame [we may dare to call Thee ,] God the heavenly
Father almighty, and pray and say :
20 People. Our Father who art in heaven.
Priest. Oh 2 Lord God, bring us not into temptation which
we are not able to bear, but make with the temptation also
an outcome that we may be able to endure ; and deliver us
from the Evil One, through Christ Jesus our Lord : through
25 whom and with whom to Thee is fitting glory and honour
and dominion, with Thy Spirit all-holy and good and ador
able and lifegiving and equal to Thee in essence : now.
People. Amen.
Priest. Peace to you all.
30 People. And to thy spirit.
Deacon. Let us bow our heads to the Lord.
Supplied from MS Add. 17128 fol.
2 Over Oh is written Yea.
104 TRANSLATIONS.
People. And before Thee, O Lord God.
Priest. To Thee have Thy servants bowed their heads,
waiting for the rich mercies that are from Thee. Send, O
Lord, and hallow our souls and our spirits, that we may
become worthy to partake of the body and blood of Christ 5
our Redeemer : by the grace and mercies and love for man-
defat kj n( j Q f t | ie same Q lr j st j csus our Lord: with whomf 1
[The rest from Brit. Mus. MS Add. 17128}^
f<>l. 180 Thou art blessed and praised , with Thy Spirit
all-holy and equal to Thee in essence : now. 10
People. Amen.
Priest. Peace to you all.
People. And with thy spirit.
Priest. The grace of the Trinity, holy and equal in es
sence, be with you all. 15
People. And with thy spirit.
Deacon. Proskomen.
Priest. Holy (things) to the holy.
People. One holy Father : and the rest.
Deacon. Bless, my lord. 20
Priest. May the name of the Lord be blessed and praised
in heaven and in earth for ever : Amen.
Prayer when the mysteries go forth. Hold us worthy that
we may eat Thy body and drink Thy blood and become
heirs of Thy kingdom, O Son of God, who earnest for our 25
redemption, for ever: Amen.
1 Here ends A 2 fol. ql>. At the bottom of the page- is a large letter Alaf,
shewing that this is the last page of the first quire of the MS to which the
fragment belonged. 2 In this MS many alterations and additions have
been written in the margins or between the lines. I give here only the
original readings, so far as they are legible; though in the Syriac text I have
thought it well to record the alterations also.
SYRIAC ANAPHORA OF ST JAMES. 105
And after the reception the deacon proclaims. After that
we have received : and the rest.
People. We confess to Thee.
Priest. We confess to Thee, O Lord God, and yet more
5 we confess, for Thy great and unspeakable love for mankind,
who hast held us worthy to partake of Thy heavenly table.
Condemn us not for the receiving of Thine undefiled mys
teries, but keep us, O Good One, in holiness and righteous
ness, so that while . . . T partakers of Thy Spirit 2 , we may
10 find a portion and a lot with all Thy saints, those who from
(the beginning of) the world have been pleasing to Thee :
by the grace and mercies and love for mankind of Thy
onlybcgotten Son: with whom to Thee is fitting glory and
honour and dominion, with Thy Spirit all-holy, [and] 3 good,
15 and lifegiving and equal to Thee in essence: now.
People. Amen.
Priest. Peace to you all.
People. And with thy spirit.
Deacon. Before the Lord let us bow our heads.
20 People. Before Thee, O Lord our God.
Priest. God great (and) marvellous, who didst bow the
heavens and come down for the sake of the redemption of
the race of men, turn to us in Thy mercies and in Thy
favour, and bless Thy people and keep Thine inheritance,
25 so that for ever . . . 4 we may praise Thee . . . . 5 art our
true God r witli the Father Tliy begetter and Tky^ Holy
Spirit: now and at all times and to the age of ages: Amen.
TJie Qurrabha of tlie pious and Jioly Mar Jacob the brother
of our Lord is ended.
1 A couple of words erased. 2 Added above the line Holy^ we arc
worthy to become. It is probable that we are worthy to become are the words
erased just before, so that the change is merely one of order, with the addition
of Holy to Spirit, 3 and has been erased. 4 Erasure of a word.
5 Erasure, partly filled by insertion of for Thou.
6 The italicised words are written over erasures.
THE INTERCESSION.
From MS Add. iji28 { .
fol. 15* Priest bowing. We offer to Thee this self-same reasonable
and unbloody sacrifice for Thy holy places, which Thou
didst honour with manifestation of Thy Christ: first for Sion 5
the holy mother of all the churches, and for Thy holy Church
which is in all the world. The rich gifts of Thy Holy Spirit
grant 2 to her, O Lord. Remember also, Lord, Thy pious
bishops who rightly divide for us the word of truth: espe
cially the 3 fathers r our patriarchs N. and N. 4 , and our pious 10
bishop N. An honourable old age grant to them; preserve
them long-lived, while they tend Thy people in all piety 5
and righteousness. Remember also, Lord , the honourable
presbytery which is here and in every place, and the dia-
conate which is in Christ, and the rest of all the ministry, 15
and every grade of the Church. Remember also, Lord, my
poverty, whom, though unworthy, Thou hast vouchsafed to
call. The sins of my youth and mine ignorances remember
not unto me, Lord, but according to the multitude of Thy
mercies remember Thou me ; for if Thou mark iniquities, 20
fol. 16 Lord, Lord, who *is able to endure before Thee? And be-
1 The text of the Anaphora in this MS has been considerably altered by
later additions, but except for a few erasures the original text remains legible.
2 grant is written over an erasure: A has give. 3 Added above the
line holy. 4 Written over an erasure. 5 piety is written over an
erasure. 6 Ps. XXIV [XXV] 7: the quotation is based on the LXX,
but nnto me and Imt are added from Pesh.
SVRIAC ANAPHORA OF ST JAMES. IO/
cause that from before Thee is propitiation 1 , visit me and
acquit me 2 ; and where sin was multiplied let Thy grace
the more abound.
Deacon: the first canon.
5 The priest lifts up his voice. Deliver us, Lord, from all
tribulation and wrath and distress, from all hurt and opposi
tion of men, and from every attack and violence of demons,
and from every scourge sent from Thee, which because of
our sins is brought upon us ; and preserve us in the orthodox
10 faith and in the keeping of Thy holy commandments, even
us and all those who have been accounted worthy to stand
before Thee, and hope for the rich mercies that are from
Thee ; because Thou art a God taking pleasure in mercies :
and to Thee we send up glory 3 , and to the 4 onlybegotten
15 Son and to the 4 Spirit holy 5 : now.
People. Amen.
Priest bowing. Again vouchsafe to remember those who
are standing with us and praying with us, our fathers and
brethren, and those who remain absent . Remember, Lord,
20 those also who have charged us to remember them in our
prayers to Thee; and to each one grant those requests that
are unto salvation. Remember, Lord, those also who have
offered the offerings to Thy holy altar, and those for whom
each one has offered, and those who have wished and were
25 not able to offer, and those whom each one has in his mind 7 .
And he lifts up his voice.
1 Ps. CXXIX [CXXX] 3, 4: after LXX. Pesh. has "sins" for Iniquities,
omits Lord once, has "stand" for endure, and "forgiveness" for propitiation.
2 The words And because . . . acquit me are added above the line, but seem
ingly in the original hand. 3 Added above the line and confession.
4 Above the line Thy. Added above the line /// all, good, and
adorable and lifegiving and equal to Thee in essence. The doxologies in this
MS appear to have been abbreviated in different ways : they are very irregular.
6 Added above the line from us.
7 Marg. adds and those who arc here named.
IOS TRANSLATIONS.
Deacon : tJie second canon.
[Priest.] Remember them all, Lord, those whom we have
mentioned, and those whom we have not mentioned, accor
ding to the multitude of Thy mildness: reward them (with)
the exultation of Thy redemption J , Thou receiving their 5
sacrifices upon the breadth of Thy heaven, and vouchsafing
them the 2 visitation (or operation) and succour that is from
Thee. Strengthen them with Thy power and arm them
with Thy might; because Thou art merciful and taking
pleasure in mercies : and to Thee is fitting glory and honour 10
and dominion * : now.
People. Amen.
Priest bowing. Remember, Lord, our religious [= svesfifa]
kings and queens: lay hold on arms and shield and stand
up for their help 4 ; and subdue unto them every warlike 15
enemy; that we may live a quiet and peaceable life in all
religion and modesty. Remember, Lord, those also who are
in bonds in prison 5 our brethren, the sick, the infirm,
and those who are persecuted and afflicted by evil spirits,
fol. J6i *Remember, Lord, the air and the rains and the dews, and 20
the fruits of the earth, and the crown of the year; for the
eyes of all hope in Thee, and Thou givest their food in
due season, opening Thine all-sufficing hand and filling every
living thing with good will 7 .
The priest lifts np his voice. 25
The deacon proclaims: for (sic).
[Priest.] Because Thou art the refuge of salvation and the
succouring power and the victorious leader of us and of all
i Ps. L [LI] 14: after LXX. 2 Added above the line good.
3 Marg. adds and to Thine onlybegottcn Son and to Thy Spirit all-holy,
good^ and adorable and lifegiving and equal to Thee in essence.
* Ps. XXXIV [XXXV] 2: as Pesh.; but Pesh. here is in exact agreement
with LXX. Cf. Gk. l St James 1 (Brightman p. 55 1. 15). 5 A word erased.
Added above the line fathers and.
T Ps. CXLIV [CXLV] 15, 16: after LXX.
SYRIAC ANAPHORA OF ST JAMES. ICQ
those who call upon Thee and hope in Thee, O Lord : and
to Thee we send up glory and to the 2 onlybegotten Son
and to the 2 Spirit holy 3 : now.
People. Amen.
5 Deacon : the diptycli of the fatliers.
Priest bowing. Since, then, Thou hast the authority of life
and death, O Lord, and Thou art a God of mercies and of
love for mankind, vouchsafe to remember all those who from
(the beginning of) the world have been pleasing to Thee,
10 holy fathers, patriarchs, prophets, apostles 4 , and holy John
the forerunner and baptist, and holy Stephen the first of
deacons and the first of martyrs, and the holy and glorious
Mother of God and ever-virgin Mary 5 .
And lie lifts up his voice. We beg of Thee, Lord, plcn-
15 teous in mercies, who boldest things impossible as possible,
join us to that blessed assembly, number us with that Church ,
range us by Thy grace with the first-born who are written
in heaven. For for this reason we too commemorate them,
that they also, when they stand before Thy lofty tribunal, may
20 remember our wretchedness and our poverty, and may offer
to Thee with us this reasonable and unbloody sacrifice : for the
admonition indeed of the living, and for the encouragement
of us wretched and unworthy, but for the repose of all those
who in the true faith have already fallen asleep, our fathers
25 and brethren : by the grace and mercies and love for man
kind of Thine onlybegotten Son 7 : with whom to Thee is
fitting glory and honour and dominion, with Thy Spirit, holy 8 ,
good 9 , and lifegiving and equal to Thee in essence : now.
1 Added above the line and confession. - Above the line Thy.
3 Added above the line in //, good^ and ado-able and lifegiving and equal
to Thee in essence. 4 Marg. adds preachers^ evangelists^ martyrs^ con
fessors. 5 Added above the line and all thy saints. 6 Added above
the line of the saints. 7 Added above the line through whom and.
8 Added above the line / // all. Added above the line and adorable.
I 10 TRANSLATIONS.
Deacon : the diptych of the fathers.
Priest bowing. Remember, Lord, the pious bishops who
have already gone to their rest (lit. rested) l those
fol. 17 *who from James the first of bishops and apostle and martyr
until this present day have preached the word of orthodox 5
faith in Thy holy churches:
And he lifts up Ids voice. The luminaries and teachers of
Thy holy knowledge, those who have fought the good fight
of faith, those who have carried Thy name before peoples
and kings and the sons of Israel : by whose prayers and 2 10
supplications grant Thy peace to Thy churches, and their
teaching and their confession confirm in our souls, and baneful
heresies abolish, and grant us a standing without shame be
fore Thy dread tribunal ; for holy art Thou, Lord, and taking
pleasure in the holy, and the pcrfecter of Thy saints: and 15
to Thee is fitting glory and honour and dominion : now.
People. Amen.
Priest bowing.
Deacon: the sixth canon.
[Priest.] Remember, Lord, the orthodox presbyters who 20
have already gone to their rest, the deacons, subdeacons,
psaltae, readers, interpreters, exorcists, monks, hearers, per
petual virgins (masc.), lay folk, who in the orthodox faith
have already fallen asleep, and those for whom each one
has offered and for whom each one has in his mind 3 . 25
And he lifts up his voice. Lord, Lord, God of the spirits
of all flesh, remember them all, these whom we have men
tioned, and those whom we have not mentioned, who with
the orthodox faith have departed from this life. Rest their
souls and bodies and spirits, Thou delivering them from the 30
unending condemnation which is about to be, and vouch-
i Erasure of about half a line. 2 Added above the line holy.
3 Marg. adds rightly: which is perhaps a comment and not a reading.
SYRIAC ANAPHORA OF ST JAMES. 1 1 1
safing them the rest which is in the bosom of Abraham and
of Isaac and of Jacob, where the light of Thy countenance
visiteth, whence pains and tribulations and sighings are fled
away, whilst Thou imputest not to them their transgressions :
5 for neither dost Thou enter into judgment with Thy servants ;
for in Thy sight none that livcth is justified 1 : r for there is
not [any] 2 blameless, neither that is pure from defilement,
of those that have been among men, save only our 3 Lord
and God and Redeemer Jesus Christ, Thine onlybegotten
10 Son, through whom \\ r c also hope to find mercies and for
giveness *of sins: for whose sake both to us and to them:
People. Give rest, remit, forgive.
Priest bowing. Give rest, remit, forgive, O God, our trans
gressions, voluntary and involuntary, with knowledge and
15 without knowledge, in deed, in word, in thought, secret and
open, foreknown, forgotten, which Thy holy name knoweth.
And lie lifts up his voice. Our end preserve Christian and
sinless, Thou gathering us beneath the feet of Thine elect,
when Thou wilt and where Thou wilt and as Thou wilt :
20 only without the shame of our transgressions: so that 4 in
this as in all things Thy all-honoured and blessed name may
be glorified and praised, with 5 Jesus Christ and the Holy
Spirit.
[People. As it was and is. Etc.~\
1 Ps. CXLII [CXLIII] 2: after LXX, although this quotation is not found
in the Gk. St James .
2 So, apparently, originally, but altered to for there is no man.
3 In the text our has been removed from after Redeemer and placed after
Lord. 4 At this point begins A" 2 fol. <)a: see above p. 102.
5 Added above the line tJiat of. Above the line TJiy.
IV.
THE BOOK OF LIFE
ACCORDING TO THE CUSTOM OF THE CHURCH OF
THE MOTHER OF GOD WHICH is IN THE CITY OF BEROEA.
The Book was written by the command of Mar Ignatius,
Patriarch of Antiocli of Syria, wlio is Simon, in the year of 5
the Greeks 1959 *.
fol. 14 By the power of the holy and adorable Trinity, equal in
essence, Father and Son and Holy Spirit, one true God, we
begin to write the copy of the book of the names of the
former just fathers and priests, prophets and apostles and 10
martyrs and confessors, and holy fathers and true pastors
and teachers of orthodoxy, and priests and heads of churches
and heads of monasteries, and solitaries and ascetics, and
presbyters and deacons, and monks and nuns, and the rest
of the true believers, lay folk, men and women, great and 15
small, and all estates and conditions of the sons of the holy
catholic apostolic Church, which is called the Book of Life,
and is read on Sundays and feasts of our Lord at the time
of the mysteries, on the right hand of the table of life, by
one of the approved priests, in Jerusalem and in the great 20
sees and in the celebrated cities and famous convents; and
1 This title is written on the outside of the brown-paper cover of Mr
Codrington s copy (C); it probably stood on fol. la of the MS. It seems not to
be contained in the Vatican MS (R).
THE BOOK OF LIFE. I I 3
is also read from time to time at the door of the altar for
the good profit and laudable emulation of the true believers ;
and it is to be set on the table of life always, even as God
spoke to Moses that he should write the names of the tribes
5 of Israel on tables of stone and set them in the tabernacle
of testimony for a goodly memorial of piety. And let every
believing man or woman whose name is written in this holy
book believe without doubting that it is written in that book
of life which is above, in the church of the firstborn which
10 is in heaven : if so be that he shall have been a fulfiller of
God s commandment 1 .
First, the commemoration of the dispensation of our Lord
Jesus Christ in the flesh. We commemorate the memorial
of our Lord and God and Redeemer Jesus Christ, and of
15 all His saving dispensation for us; and especially the annun
ciation of His conception, and His holy birth, and His legal
circumcision, and His entry into the temple, when aged
Simeon carried Him upon his arms and besought Him saying:
Dismiss me, my Lord, from (this) temporal life, for lo, mine
20 eyes have seen Thy great mercy ; and the flight to Egypt
with Joseph and Mary His mother, with the many miracles fol.
He performed, breaking the images and shattering the graven
images. And He returned after five years that 2 He had
remained there, He and His mother and Joseph; and they
25 came to the country of Galilee; and He dwelt in Nazareth,
that the word of the prophet might be fulfilled: He shall
be called a Nazarene : and all His conversation in the world.
And He was baptized by John after thirty years; and the
Father bore witness to Him, and cried out from on high :
30 This is my beloved Son ; and the Holy Spirit came down
upon Him in the form of a dove and remained upon Him.
1 This appears to be the general sense of the clause; but the Syriac con
struction is very anomalous. 2 MS and (sic],
8
TRANSLATIONS.
And here was revealed the Holy Trinity in the three ado
rable Persons, the Son who is baptized, and the Father who
cries out, and the Spirit who broods. And John preached
and said: This is the lamb of God who taketh away the
sin of the world, and rcdeemcth it. And His going forth to 5
the wilderness, and His fast and His temptations by the Evil
One; and His victory over the devil and his hosts, and His
being ministered to by the holy angels. And the first sign
of His working of miracles, the changing of water into good
wine in Cana, a city of Galilee; the cleansing of lepers, the 10
confirming of paralytics, the opening of the eyes of the
blind, the healing and curing of the sick and smitten from
all manner of divers sicknesses. The chasing away of demons,
the driving out of devils from men; the satisfying of the
hungry in the wilderness with a little bread ; the choosing 15
of disciples; the riding upon a colt; His entry into Jerusalem
fol. ( ib on the day of Hosannas 1 , when the boys and babes cried
out before Him: Hosanna in the highest, Hosanna to the Son
of David: blessed is He that cometh in the name of the Lord;
the withering of the fig tree straightway; His return to Bethany; 20
the raising of Lazarus after four days, His being anointed by
Mary the sister of Lazarus and the rest of the holy women 2 ;
His saving passion., which He took upon Him voluntarily;
all the humiliations: the mocking and being set at naught,
the spitting, the buffeting, the smiting of (His) cheek, the 25
uproar of the priests, the accusation of the scribes and the
people and the Pharisees; His entering into the upper room;
the washing of the disciples feet; the eating of the lamb;
the fulfilling of types and figures; the consecrating of the
chrism ; the breaking of His body and His holy blood, and 30
I. e., Palm Sunday.
2 An allusion to the views of certain commentators, according to which our
Lord was anointed by two or three different women.
THE BOOK OF LIFE. I I 5
the rest of the holy and divine mysteries which were ac
complished on that day. His declaring to His disciples that,
One of you shall betray me, and I shall be delivered into the
hands of sinful men; and all ye shall be scattered and shall
5 leave me alone. And then He went forth to the Mount of
Olives, and His disciples with Him, in that night; and He
said to them : Sit ye here, that I may go pray to God.
And He fell upon His face upon the ground, and prayed
earnestly and said : My Father, if [it be possible] let this
10 cup pass from me; but if I must drink it, Thy will be done.
And His sweat was as drops of blood running down upon
the ground. And again He came to the disciples, and He
found them sleeping. And He went a second time and fell
upon the ground, and He prayed and said the same prayer.
15 And again He returned to the disciples and found them f ].
sleeping; and He said: Simon, sleepest thou ? were ye thus
not able to watch with me, not even one hour ? Sleep now,
and take your rest: lo, he that betrayeth me is at hand.
And He went and prayed a third time, and said the self-
20 same prayer ; and He said : My soul is sorrowful, even unto
death. And there appeared to Him an angel from heaven
strengthening Him. And He came to the disciples and
awakened them and said: Pray that ye enter not into temp
tation: the spirit indeed is eager, but the flesh is weak 1 .
25 Then came Judas, and with him a multitude of the Jews
bearing clubs and staves and swords, with lamps and torches
in their hands. And the traitor gave them a sign: That is
he, whom I shall kiss: lay hold on him you. And he said:
Hail, Rabbi ! and kissed Him. And Jesus said to him :
30 Friend, for that (for) which thou art come. And Jesus said to
them : As against a robber are ye come forth against me
1 In agreement with the Philoxenian version: the Peshitta has the spirit is
ready ^ but the body is infirm (or sick).
TRANSLATIONS.
to take me? How long was I with you in the temple, and
ye did not lay hands on me? Then Simon drew a sword
and smote the servant of the chief priest and cut off his
right ear. And Jesus took it and put it in its place. And
Jesus said to him: Return the sword to its sheath (Ofay) 1 . 5
fol. 34 Then they seized Jesus and bound Him and brought Him
to Annas and Caiaphas the chief priests. And they insulted
Him much the whole night; and they buffeted Him and
spat in His face. And Simon denied Him, and swore and
cursed : I know him not. And straightway the cock crew ; 10
and Simon remembered the word of Jesus which He had
spoken to him : Before the cock crow thou shalt deny me
thrice : and he went out and wept bitterly. And when the
sun rose they bound Jesus and brought Him to Pilate; and
they began to accuse Him in many things, saying: He is 15
guilty of death; for he has broken the sabbath and the
custom 2 and the law which Moses delivered; and he has
said that he will destroy this temple and in three days
raise it up: whereas it was forty and six years in building.
And they set up against Him false witnesses, who were 20
saying: We heard him say, I am the king of the Jews.
Then Pilate brought Jesus within and said : See how great
things they witness against thee. But Jesus answered him
not so much as one word. And he scourged Him with
whips, and took Him and brought Him forth to them, and 25
said: I have judged him, and I have found in him no cause
at all that is worthy of death. Whom therefore do ye wish
that I loose unto you, Barabbas, or this Jesus that is called
King of the Jews? But they made an uproar and cried out
saying: Let him be crucified. And he asked for water and 30
i John XVIII, as in the Philoxenian version: Pesh. does not keep the
Greek word. 2 Or perhaps festival: the word is spelt defectively, and
may be completed iu two ways.
THE BOOK OF LIFE. I I/
washed his hands, and said : I am innocent of the blood of
this righteous man. But they cried out saying: His blood Col. 4,
be upon us and upon our children. And they crucified Jesus;
and they crucified with Him two robbers, one on His right
5 hand and one on His left. And they were coming and
kneeling before Him and reviling Him, saying: Hail, King
of the Jews. And they spat in His face and gave Him
buffets, and struck His head with a reed. And they platted
a crown of thorns and set it upon His head. And he that
10 was crucified on the left hand blasphemed against Him,
saying: If thou be the Son of God, come down from the
cross and save thyself, and us also. But he that was crucified
on the right hand rebuked his companion, and said: Dost
not thou fear God ? for as for us, as we were worthy it has
15 been done unto us; but this (man), what has he done? And
he said : Remember me, Lord, when thou comest in thy
kingdom. And when our Lord was athirst (and) asked water,
and said, I thirst; they set (before) Him myrrhed wine, and
they put it in hyssop upon a reed, and held it out to Him.
20 But He did not receive it. And He cried out with a loud
voice and said : Elohi, Elohi, lama sabaqtani l . And when
the Jews saw, they said : This man calleth Elias to deliver
him. And He cried out with a loud voice and said : My
Father, in thy hands I place my soul. And He bowed His
25 head and gave up His spirit; and immediately His breath
went forth, and He died. And the attendants came and
broke the legs of those that were crucified with Him ; but f i. 44
when they came to Jesus they saw that He was already
dead, and they did not break His legs, but one of the sol-
30 diers struck Him in His side with a spear, and there flowed
from Him blood and water. And he that saw gave witness,
1 Transliterated from the Greek, as in the Philoxenian versian : Pcsh. and
syr. vet. translate the words into Syriac.
US TRANSLATIONS.
and true is his witness; and we believe and confess that his
witness is true. Then came Joseph of Arimathaea and went
in to Pilate and asked the body of Jesus; and he gave it
him. And he took it down from the cross and washed it and
embalmed it with myrrh and aloes, about a hundred pounds, 5
and wrapped it in a clean linen cloth, as the custom of the
Jews is to bury, and placed it in a new tomb that was hewn
by him in his garden in the rock, wherein no man had been
laid. And Joseph and Nicodemus buried Him with honour,
and rolled a great stone over the door of the tomb. And 10
the Jews came to Pilate and said to him: We have heard
that that deceiver while he was yet alive said: I will rise
up after three days; and we fear lest his disciples come and
steal him from the tomb, and the last error be worse than
the first. And he said to them: Ye have a guard; go, watch 15
the tomb as ye know. But they, when they had gone, sealed
the tomb with the guard. And after three days, very early
in the morning of the first day of the week, our Lord arose
from the tomb, the stones and seals remaining. And a great
light flashed over the executioners (quaestionarii), and they 20
were terrified at the miracle they had seen; and they went
and made it known to the chief priests, and said: We saw
Him go out from the tomb with a great voice and much
glory. And the chief priests said to them: Take you money
that is sufficient, and say, His disciples stole him by night 25
while we were asleep. And if the governor say aught to
you, we will offer persuasions to him and cause you to be
without blame. These things were done when the angels
came down from heaven and rolled the stone from the door
of the tomb, and sat upon it, one at His head and one at 30
His feet. And very early in the morning came the women
and saw the angels. And they said to the women: Why
seek ye Jesus of Nazareth who was crucified ? He is risen,
He is not here: behold the place where He was laid. And
THE BOOK OF LIFE. I 1$
when they came to depart, our Lord met them and said to
them: Hail! And Mary thought that it was the gardener;
and she said to Him : If thou hast taken Him away, tell me
where thou hast laid Him. And He said to her: Mary. And
5 she said to Him : Rabbuli ; and she ran to touch Him, And
He said to her: Come not near to me: go, say to my
brethren and to Peter that I am risen, as I said to you,
that I go before you to Galilee; there ye shall see me. And f i. 56
she ran with haste and announced to the apostles, and she
10 said : Our Lord is risen from the grave. And Simon and
John ran and came with haste; and the younger arrived at
the grave before the elder, and he did not enter until Peter
came and entered first. And he found the linen cloths lying
and the handkerchief of His head folded up and set apart,
15 not with the cloths. And he believed and was assured of
the resurrection of his Master. And after these things Jesus
went to the mountain of Galilee, where Jesus had appointed
them; and they believed in Him: but some of them doubted.
And He said to them : Go, make disciples, and baptize all
20 peoples in the irame of the Father and the Son and the
Holy Spirit. And after eight days, when the doors and
windows were shut for fear of the Jews, Jesus came in to
the upper room and stood in their midst, and said to them :
Peace be with you ; it is I, fear not. Feel me, and see that
25 a spirit hath not flesh and bones as ye see that I have. And
He called Thomas and said to him : Bring hither thy finger
and feel, and see the place of the nails of my hands and of
my feet; and bring thy hand and put it in my side, and
see the place of the spear; and be not faithless but believing.
30 And he cried out and said : My Lord, and my God. And
Jesus said to him: Now that thou hast seen me thou hast
believed : blessed are they that have not seen me and have
believed. And many times did our Lord appear to His dis- foi. 6
ciples, by the lake of Tiberias and the other places. And
120 TRANSLATIONS.
after forty days He went to Bethany, to the mount which
is called of Olives; and He lifted up His hands over
His disciples and blessed them, and said to them: Abide in
Jesusalcm until I send you the Spirit, the Paraclete, who
shall put you in mind of everything. And He was taken up 5
from them; and while they looked upon Him He went up
to heaven; and a cloud received Him, and He was hidden
from their eyes. And there appeared to them two angels in
white garments, and they said to them : Ye men of Galilee,
why stand ye looking up to heaven? this Jesus who was 10
taken up from you to heaven shall so come, even as ye have
seen Him go up to heaven. And when the days of Pentecost
were accomplished, there came down upon them the Spirit,
the Paraclete, in the form of tongues of fire, and sat upon
every one of them. And they began to speak with the 15
tongues of all peoples. And the Jews said : These have been
drinking new wine and are drunken. And Simon answered
and said to them: It is not yet the third hour; but this is
that which was said by Joel the prophet : And other days
shall come, and I will pour out my spirit upon all flesh, 20
and upon my servants and upon my handmaids : your sons
and your daughters shall prophecy, and your young men
shall see visions. And on that day about three thousand
souls believed. And they cast lots; and it came up for
fol. tib Matthias, and he was counted with the eleven apostles; and 25
the number of the twelve apostles was filled up. And from
hence they made a beginning of fasting. And on the second
day (of the week) they built a church. And on the third
day they consecrated the chrism and the altar. And on the
fourth day James the brother of our Lord offered the oblation 30
(qurbana): this is the first qurbana 1 ; and he said that he
had heard and learned it from the mouth of our Lord; and
1 Here in the sense of "liturgy".
THE BOOK OF LIFE. 121
he added not, neither took away one word from it. And on
the fifth day Peter baptized Lazarus, and John the evangelist
received him ; and John the evangelist baptized the Mother
of God, Mary, and Mary the sister of Lazarus received her ;
5 and again he baptized the sisters of Lazarus, and Mary the
Mother of God received them. And on the Friday at the
third hour Simon and John went up to the temple to pray;
and they gave health to the paralytic, and he leaped and
stood up and went in with them to the temple; and they
10 that saw the miracle that was clone gave glory to God. And
on that day also about five thousand souls believed. And
on the sabbath day they were sent each one to the place
allotted to him; and they began to preach and teach, and
to baptize all peoples in the name of the Father and the
15 Son and the Holy Spirit unto life everlasting: Amen.
And after we have spoken of the saving dispensation of
of pur Lord in the flesh, we add and commemorate the
names of the former fathers: first, our father Adam, the
head of (all) races and families, and our mother Eve, and
20 Abel the righteous, and Seth the wellpleasing, and Enosh fol. 7
the just, and Kenan, Mahalalel, Jared, Enoch, who was trans
lated and did not taste death, Methuselah, Lamech, Noah,
who became a second Adam and caused the earth to be
inhabited, and his three sons Shem and Ham and Japheth ;
25 Melchizeclek also the high priest, who depicted a type of
the body and blood of Christ; Abraham, Isaac, Jacob, and
the twelve patriarchs ; Moses the head of the prophets, Joshua
the son of Nun, Job the righteous, Samuel the prophet,
David the king, Isaiah the prophet, Ezekiel the prophet,
30 Daniel the prophet, Jeremiah the prophet, Elijah the prophet,
who was translated and did not taste death, Elisha his dis
ciple, Nathan the prophet, Hosea the prophet, Joel the
prophet, Amos the prophet, Obediah the prophet, Jonah the
prophet, Micah the prophet, Nahum the prophet, Habakkuk
122 TRANSLATIONS.
the prophet, Zephaniah the prophet, Haggai the prophet,
Zechariah the prophet, Malachi the prophet.
Again we commemorate the names of the priests and
levites of the Old Testament : Aaron the priest, Eleazar the
priest, Hur the priest, Phinehas the priest, Jesus son of 5
Jozedek the high priest, Simon the priest, the prisoner,
Eleazar the priest and teacher, Zachary the priest, John the
Baptist, Ezra the priest.
The names of the kings, sons of Israel: David the king,
Asa the king, Hoshea the king, Hezekiah the king, the 10
king of Nineveh, worthy of a good remembrance.
Again we add and commemorate the names of the twelve
fol. lb holy apostles: Peter the head of the apostles, Andrew the
apostle, James and John apostles, Philip the apostle, Bar
tholomew the apostle, Thomas the apostle, Matthew the 15
apostle, James the apostle, Lebbaeus the apostle, Simon the
Cananaean the apostle, Matthias the apostle.
Again we commemorate the names of the evangelists:
Matthew, Mark, Luke, John.
Again we commemorate the names of the seventy and 20
two evangelizers * : Paul, Addai, Aggai, Ananias, Lazarus,
Malya, Cephas, Barnabas, Sosthenes, Crispus, Joseph, Nico-
demus, Nathaniel, Justus, Silas, Judas, Mark, Ammonius,
Niger, Jason, Manaen, Rufus, Alexander, Simon, Lucius,
Cleopas, Simon, Jose, James, Tyrannus, P.u.r.t.u.s 2 , Z.b.r.i.u.n, 25
M.m.t.u.s, Andronicus, Junias, Titus, Patrobas, Asyncritus,
Hermes, Q.u.r.i.u.s, Aristobulus, Demas, Timothy, Luke,
Levi, Ephrem, Nicanor, Silvanus, John, Th.i.r.i.s, A.n.g.i.u.s,
M.r.t.u.l.u.s, Lison, Zachary, the young man son of the
1 Most of the names in this list are from the New Testament, but not all.
Of those which I do not know how to vocalise I give the consonants only,
putting a. for alaf^ u. for waw, i. for yudh. The reader is referred to the lists
printed by Th. Schermann in Fropheten- und Apostcllegenden pp. 308 310
(Texic u, Untersuchungeii). 2 Possibly Quartus is meant.
THE BOOK OF LIFE. 123
widow, Simon, Olympas, Stephen, Stachys , Apelles, Theo
critus 1 , A.n.b.s.t.i.u.s 2 , Simon, Stephen, Philip, Prochorus,
Sh.i.q.i.m, Joseph the carpenter, Nicanor 3 , Timon, Parmenas,
Nicolas.
5 Again we add (and) commemorate the holy women in
order: first our Lady Mart Mary Mother of God, her mother
Anne, Elisabeth, Hannah the prophetess, Salome, Mary
Magdalene, Priscilla, the other Mary, and another Mary fol.
mother of the sons of Zebedee, Phoebe, Priscilla, Tryphaena,
10 Tryphosa, Persis, Sarah, Rebekah, Rachel, Shamoni the
Maccabee, Julitta, S.r.a.s.h, Febronia, Miriam the prophetess.
Again we add (and) commemorate the three pious and
holy ecumenical synods: the first that of the 318 at Nicaca,
and the second of the 150 at Constantinople, and the third
15 of the 220 which was assembled at Ephesus; with the rest
of the pious and holy synods.
Again we add in the commemoration the victorious kings:
first, Abgar the first believing king, Constantine the victo
rious king, his mother the believing queen Helena, Jovian 4
20 the believing and victorious king, Theodosius the Great the
believing and victorious king, and his sons Honorius and
Arcadius believing and victorius kings, Theodosius the
younger the believing and victorious king, Theodora the be
lieving and orthodox queen, Zeno the believing and orthodox
25 king, Anastasius the believing and victorious and orthodox
king, and the rest of the believing and victorious orthodox
kings.
And with these we commemorate in addition the names
of our orthodox patriarchs who have risen up in the see of
30 Antioch of Syria : first, Peter the head of the apostolic
edifice, Evodius, Ignatius, Heron, Cornelius, Eros, Theophilus,
1 So apparently. 2 C has "A.i.b.s.t.i.u.s". 3 T ex t "I.q.a.i.o.r".
4 Text Jovinian^ as always in Syriac writers.
124 TRANSLATIONS.
fol. 84 Maximinus, Serapion, Ascephorasp), Asclepiades, Philetus,
Zcbinus, Babylas, Fabius, Demetrianus, Domnus, Timotheus,
Mcletius, Cyril, Tyrannus, Vitalis, Philogonius, Eustathius,
Paulinus, Euzoius, Paulinus, Flavian, Evagrius, Porphyrius,
John, Theodotus, Porphyrius, Julian, Peter who was perse- 5
cuted, Stephen, Severus the Great, Sergius, Peter, Julian,
Athanasius, John, Theodore, Severus, Julian, Elias, Athana-
sius, Joannes 1 , George, Cyriacus, Dionysius, John, Ignatius,
Theodosius, Dionysius, John, Basil, John, Joannes, Dionysius,
Abraham, John, Athanasius, John Bar c Abhdon, Theodosius 2 , 10
another John Bar c Abhdon, Athanasius n , John Bar Shushan,
Basil, Dionysius, Athanasius, John, Athanasius, Michael the
Great, Athanasius, John, John, Ignatius, Philoxenus, Ignatius,
Basil, Athanasius, Ignatius.
Again we add and commemorate in order the names of 15
the holy fathers and orthodox teachers: first, Dionysius the
Great, Linus 4 of Rome, Anacletus 3 , Clement of Rome,
Alexander of Alexandria, Eustathius of Antioch, Basil of
fol. ( .) Caesarea, Gregory of Nazianzum, Gregory of Nyssa, Gregory
of Neo-Caesarea, Peter the martyr pope of Alexandria, 20
Athanasius pope of Alexandria, Paul of Smyrna, Avilius of
Alexandria, Cyril pope of Alexandria, Theophilus of Alex
andria, Dioscorus of the same, Theodosius of the same, Hip-
polytus of Rome, Meletius of Antioch, Nectarius of Con
stantinople, Paul, Joannes of Constantinople, Julius of Rome, 25
Alexander of Constantinople, Severus the Great of Antioch,
Anthimus of Constantinople, Epiphanius of Cyprus, Methodius
of Olympus, Timothy of Ephesus, Titus of Crete, Amphilo-
i Spelt in the Greek manner. 2 R repeats these last two names, evi
dently by error, since the lists of Michael the Great have only two Johns Bar
c Abhdon. C has Athanasius for Theodosius. 3 C omits the last two
names, the scribe having copied them by mistake just before (see the pre
ceding note). 4 Syr. Nilus (sic). 5 C omits. c I. e Chry-
sostom, whose name is regularly spelt in the Greek manner.
THE BOOK OF LIFE. 1 25
chius of Iconium, Cyprian of Carthage, Thcodotus l of Ancyra,
Irenaeus of Lyons.
And with these we add to commemorate the names of the
chief priests, metropolitans and bishops, orthodox teachers:
5 first, Mar Jacob of Nisibis, Philoxenus of Mabbogh, Atha-
nasius of Telia dhe-Mauzelath, John of Telia dhe-Mauzelath,
Mar Barsauma of Kephar Taute, Mar Jacob Burde c ana 2 , Mai-
Jacob of Sariigh, Mar John of Shlghar, John of the convent
of Qartemin, Mar Jacob of Edessa,- Moses Bar Kepha, Ma-
10 rutha of Taghrlth, John the Maphrian, Rabbula of Edessa,
Simon Darosha 3 the Persian, John of Bosra, Cyriacus of
Amidh, Mar Gabriel of the convent of Qartemin, Mar Simon
of Zaite, Isaiah of Edessa, Ignatius of Jerusalem, Dionysius
of Amidh, Thomas of Germanicia, Mark of c Akko and the fol.
15 Sea Coast, Mark of Jerusalem and the Sea Coast, Gregory
of Damascus, Mar Abhhi of Nicaea, Mar Nicolaus-zekha of
Maruth, Abraham of Habhura, Marutha of Maiperqlt, Igna
tius of Melitene, George of the Peoples, Christopher of Cae-
sarea, Mar Isaac of Nineveh, Mar Theodotus of Amidh,
20 Joannes of Harran and Habhura and Nisibis, Joseph of
Amidh, Gregory of Jerusalem and Damascus, Gregory Bar
Hebraeus worthy of a good memorial, Timothy : with the
rest of the orthodox metropolitans and bishops.
Again we add (and) commemorate the orthodox teachers
25 and solitaries and ascetics: first Mar Ephraim, Mar Isaac^
Mar Balai, Simon Qassaya, John Bar Aphthonia, Mar Samuel,
Mar Simon of Qartemin, Mar Aha the ascetic, Mar Jacob
the Egyptian recluse, Mar Julian Sabha, Abraham Qlnde-
maya, Mar Aaron Sarga, Mar Barsauma the chief of ascetics,
80 Mar Simon Stylites, Mar Matthew of A.l.p.p (?), Mar Hananya
the Great of Za c peran, Mar Awgln (Eugenius) and his com-
1 MSS Theodore. 2 I. e. James Baradaeus, from whom the "Jacobites"
derive their name. :5 I. e. "the Disputant", or "Expounder".
126 TRANSLATIONS.
pany, Matthew and Zakkai, Mar Abraham, Mar Daniel of
Galash, Paul of Taghrlth the famous monk , Mar Dimat ,
Mar Shabbai, David Bar Paul, Abba Paul, Abba Antony,
Abba Macarius the Egyptian, Abba Macarius of Alexandria,
fol. lo,t Abba Arsenius, Abba Shnoudi, Abba Pachomius, Abbas
Blshui, Abba John the less, Abba Moses the Black, Abba
Palladius, Abba Maximus, Abba Domitius, Abba Agathon,
Abba Zeno, Abba Theodore, Abba Isaiah, Abba Mark
Th.r.m.qaya l , Abba Serapion, Mar Michael, Mar Abraham,
Mar Samuel disciple of the holy Mar Barsauma: with the 10
rest of all the solitaries, monks, ascetics, stylites, mountain-
dwellers and desert-dwellers, eastern and western, whose
names are written in the book of life of the kingdom : their
prayers be upon us: Amen.
Again we add and commemorate the martyrs and con- 15
fessors: first, the 40 martyrs of Sebaste, Mar George, Sha-
moni (sic) 2 and Gurya and Habbibh, Mar Theodore, Mar
de-Beth Sahde 3 , Mar Sergius and Bacchus, Mar Abhi (or
Abh), Mar Romanus, Mar Agrippa and Liberantius and the
12000 who witnessed with them in the mountain of Ahmui , 20
Mar Cyriacus and the nooo who witnessed with him, Mar
Barhadhbeshabba and his eleven disciples, Mar Sabha and
the 12604 wri witnessed with him, Mar Cosmas and Damian,
Mar Behnam and Sara his sister and his 40 companions :
with the rest of all the martyrs and confessors who have 25
ever been or shall be.
Again we add (and) commemorate with them all the ec
clesiastical orders: first, the heads of churches, and the heads
1 I. e., of a place called Th.r.m.qa. For a mountain of this name see The
Book of Protection (ed. Gollancz) p. 31, last line. For Mark of this place see
ibid. p. 50 1. 1 7. 2 Shamona the companion of Guria is here, apparently,
thought to be a woman with the same name that Syriac writers give to the
mother of the seven Maccabees.
3 I. e., "Mar (N.) of the martyr chapel" (?).
THE BOOK OF LIFE. I2 ;
of convents, and the heads of monasteries, and the chore-
piscopi, periodeutae, visitors, presbyters, archdeacons, deacons,
subdeacons, anagnostae, psaltae, singers, interpreters, exor- fo ]. io/,
cists, monks, nuns: with the rest of the orthodox clergy
5 who [are departed (?)] from here and from every place and
city and village and hamlet, of those that are of sound faith
and orthodox, and especially those who are of our own
right faith, the enviable Syrian Jacobites. May God pardon
them all in common, and us by their prayers: Amen and
10 Amen.
Remember, Lord, those whom we have mentioned and
those whom we have not mentioned, in Thy grace and in
Thy many mercies: Amen and Amen. Remember, Lord, in
Thy mercies those who have been careful and have toiled.
15 May the Lord pardon them.
CORRIGENDA.
In III (the Anaphora of St James) the MS C always ends
the doxologies with the cue "both now" (rcltcno), omitting
what follows between this and the people s u Amen". This
has not been indicated in the translation at p. 92 1. 5 _ 6,
and 1. 2224, P- I0i 1. 1415; and in the text at p.
910, p. 710, p. ja 34.
p. A*J 3 after . pe j^jenHar* insert f^lw AKt\] with note
The context suggests this, or some equivalent emendation.
p. cn^. in preference to note I emend text by reading in
1. 8 ^iiiija [rd\] IA for ^uiiija IA . See 1. 4.
p. on^ 1() /<9r . t l*iijj^v^3c\ read . ^iiusoa .
p. \^ 1 to Klx.cn a add note B r<lx.cn .
p. J^ before 1. 9 supply ^K tt\.. (from D).
p. A note 4 /<?/-
p. vo-y /<?; Vsi" 1 : V*.
VNCV.aj=J l^.lK r^A.l tL
a*
r<l\c\
. Kl*i.Tioa^\r< foi. n
r<i.n l 2?3i^
00 Kb
10 . _. *. . . ,-
.i-D Kll_* .iC\._5?3C\
15
r^-za \C\_JD
^a^, iCnaH-n-A* ^oo . cn^xjj K -iooo laacria ,T5?3
20 v jnl:*A c\onc\ oocn.i
\ 0.113 KloA re .
25 . K$\H.l . Ki i,.! .
. rti3.i.lAi3
J53
.1 Qpg.
10 .
Sfl . rC^>O^ i^^.i ( 4
15
1) So R under an erasure; C apparently,
2) In It written over an erasure.
3) In R written under an erasure. 4) In R over an erasure.
17
. oocx_l-x.r3\ . ( ojcx^AVi.^ . (file) oa_*v
.i . ( 2 oac\.i.*v\- < i-*.i
. ccv.AA_*ia._.o .
. 03 O.JILJ. ar .
10
1 . ( 4 a>a.*ooc\.ic\rc (ii
15 .
20 .
5 oo
1) II sic; C, apparently, o>c\..x^ . 2) R
3) Written above the line in U. 4) C CDCUcoKllKK . 11 adds
5) C omits.
5 . A.XM1
10 rtl^ir.
15
25
fol.
. ax.
^\ *TI \
O2U3
irs . rtjjiAx.
iv-^A . rcliiw . >_X< > :1K QD a. A A a.^
10 .
. ,cocx*rc
. n&JCV.*
15
vzi . ( s
^^a
. ( 4 oocxA\ ? oa^r< .
1) Read QoCX^-^fT). 2) Read ^oouni (?).
3) Read a.^cx\ 7 a.*r< (?) . 4) R
5) Read iairtfjai (?) .
00.00:1
: rctu* 3rdo : r^xn-ii-^o Kl-^acnOi rrlx*i 0.1 ^
fol. 7
10 rwaA ja.iVAi.^ Arc* : \-c\ >wc\ pax. : rc^A^ ,<T>CXI=JO
15 :
K*.T=jc\i*.
20 .
j3i\o..* %.=> .^.CXT* : rtlica.^
Klica^ iv^Ar^ . rt\*Qor KllcnA
25
.TA* .Tw A^. .n^uo . rc io.l.i r<l ii:\ &tO59:ia
_c\ca\.ii.i KliA=j
. cx.*oio . a
oars .^. .^. >.MOI .10.1- Kb
10
f l.
.Ti <XI=3
.=31-0
15
ea_=)
20 ^vinocv : iv-sAn cn^a.-wr<!l\ .Tia^.pc ^30^\c\ . iv^A.
25 >scu=ia / a.a xsrc Klxj^iw v-*^ ^rsa^cn rds^cx.* oca=>
cA\ .
.OC\cn
J53 oocn
rc ioo . A ^x*^.! ^c^-JK -*VJJi rtemrf orA
10 K v\
r<L\o
crA t
.l Kli.cn
15 ^rap* X3C\ . r<xx^ O.T.I
vv
Ocn.i
20 >Qa_^rc\ coxajo r<\l^o . rtSfcZ j^oo car:
.l A-OJC* rClSOO
I) CR ixxn (sic}.
0.3 co
cv : criA ^l*:in2k
.1^ >ocn ^x\cn . ^.l*
ocn
10
/ ^ v
Kir^ ^^__jr^ . cn_l a>T^r<t\ CNCTD
"Ti* Vi?3 . cri A %Ji73r<fc\ . )CO,AoV^QO r<l2k.Ar^ >\ %
\* %\\* \ \
. CQ_A Ti?3r< o . crirj v^CV3C^v OTl O\_\.CT31C\ >._aC^,nl CT2_a
15 . ^_^
-- % " % ^ V.\* A_ A_
ft-AnCmcv . >iic\v-*>cy\ .._^a> ful 55
OQ^A *tl._J3."^ O\"t_t73r l CO
20 i
1) From marg. 2) Sic: this appears to be an alternative
ending to the word preceding.
:vu rC ArC : ,cncv.a.x-
o.iio
cn
r *.i*on . cn^o.icncto ,00
.t even r<l^r<l^r3 cnAxiri cnA K ocn
10
ocni
.i . caA o
15 . r^xiSn.ira ^3 r<lT>"i K X-.Vwr^ rCXA^ rtiacno .
icr>.i\rc cx\\
: K ia^n ^-^33 ^TJS?3 71-0 Kla.-x.rj .T-M.I ocn
20 A^. KlrDi rc icna-i
. c\V-&&gt;.l
rci.jC3a.3LO rdrii rdVrxr>
1) C
1C
rcllcn.i cnJSa.l ^.- ^3 rdiK* >oa.w73 . ijsorcb ,000.1*^
5 JL^O .A^ cn^O.l I -> i_ 5?3r< .1^ C\.2^X3 _*l ^^O,_icn : Kln*,l\ f ].
aocn ^-i-^vact ooco ^.j^Kb ; caA- ^aoo ^J3 .T-WCV ;
jt- : ^...t^Jr^ a-^ caA oocn
crA aacn ^aca^o ,cncx^r<l=j cal cv.aia :
10 CV^CtoCv : rdraCV.^ ^5?3 re AiVn O,\.T\C\ : caz-i rcllun
^in\ r^A-^JQo ^..T ocna .
.l Ax-iri K
.i ocna I
Ajj.l r<A ! VttKb cninjjura Kb CO r?r.l : Ktocn
15 ii^r^iorj : ^\ Kbcn ^*ocn
K ^K .I r^J^i >i_i
^^- a vv
caA
._*.i ooo :
20 ov~*> .T^O . OK&cupcp KtSal ^oo.i iX
; >COCUa T&.}! K vo KlxArcA Klien .
rdirc* poK Qo vv-.T*rtl3 ; ^nK* ; T-t^Kb
. ca_woi paVaLrCb cax.i
a.Jioo.i KlEi- oi-a^o Klatw.i oA\Kb . VA^QO foi.
25 : ca
orA
TlV oA A^..i vync . .^cvi* ^acrA
v_.C\cn ^V_*
r -.:von *
5 cai.ird\ crTDQo^a Klioa^.r.T.1 cn.
m-\ T- ^3r< c\ <TJ^V-^C\.T3 ca_^?3QOO
,cncx^rx\ ^.-UCD . caa^A
ocn
.1.-^ : ca-A
crA
15 : Kxna rc^x-.i .Kccsa ocn
>coc\ < \nT l c\
. aA Kllr^ .^.1^ Kl\.l aiwrcb Kl2?l*O ^_OiJi?l3t- ca=j
.TO.I . crA
20
ia rd2?ix^ .TM pfAa *.i ^-a. :
. caA
K .TJJ rtiArt crirj ^xjjA.i-rx rCl\a : cn^u.i li
1 Sic: rend either r^.TA-A or r^.trdiA . 2) C
.A alx. 1 ^ ^aisa .tw.i : crA*.
ocars
10
b\O\ r?b\rf .rjO^a . rd^ir
^.j.irD\ ^^l^\.l A\Kb . ^.A
caAcv >A^a : Kl^-i
rt Axa.i.r^o K .TASaX^
15 OXjji i.x.rC r<l T-A" rdl^oo . c\cp Axir^ vsx!53
: .=>in A >iacJ5?3.i ocn
,cn K*i^.l ii?3rcb . %t?3r< K^CX\\ ciA .
20 V^-K . K.TA SO.A a. K^r^o : ca\ Kb en
to r<V*cvi . KlJCUoaA ai^.^ ncl\.i
rc : i\CV.**a prfaun
acn r^K* ^^OCQA .=3cn*o . ^oca*?t*rcl=3 rt -i
25 : ^o^v.iK >cno.VA*orc . a^ocn r^lJK ji-r-J.i ocn.i
.icnoo KtorC a
< is cucn.i
w Am..! ocn K ca\rc / .i cnis^pc a.scn :
.! ,crjc\iCUQaic\ cnsnoo : rt ia.TSai.i cnn^aa : crA
10
.Tt?3 rdi\^
ocn
25
.! Kls\
15 rdsajjA ^3 K va.l Saa rdliL^.! ^2*^3 a> : rdxilla
K^a i -i \^ . r^i
,cncX93.i.a pc^.icvi:*a t ol.
.T OO3 vTrj . .T.O.ll
20
rS iJSa 0,^=30 ^craJ5aacJ573.i
vv-i
10
15
.T.O .r^ocn.i ncbcn ,cnoA\_*rc Kbcai Kta\K . < i
vO.
\
20
j3.i3.To
Oco . ._^3\ , ci-.no
1) Read A*ix. . 2) Read ,0.0.1 .
IV.
rdra^x^, .ra^xSk&K : r<vl*:i5>3
O03.1
.TA> rtlx^.Tia r^uoo K riO Ptlrarx :
10
rc / i.JQ^\53C\
15
1) This title is written on the outside of the brown-paper cover of
C, not ut the head of the document itself; it probably stands on fol. \a
of the IMS, though it is not mentioned in Dom Inguanez s collation of R.
1) Added above the line
2) Added above tbe line vy.*
20
rd\.l ^CUorAo ^J i^.i^rc .i ^AorA
<-.*i
. v*.l
K icncv.i
10
: c\ocn
Art cnSQ.i K ca.i fol. 1
1) T-1K* is rewritten over an erasure, and a\^*r is added above
the line. 2) A word erased.
3) Added above the line ^IA.I .
15
.-* n
.r<X2:.Tn vA*.l
.I-D vvA.*n
.T rtLsaiz. 1
10
15 . r< xr.r< s Klsaio
-,*
20 c
A A.I K^ia.13 ^jC\crA*^ rc^\*.io^c\ r<^cxiSi\.t?3a . ^i. vv^.
snctn.lo c A\=J ^UtlVsb.i QQAQOICQ.\O . i%x-
.^.A ^Z- K^^cnrj rcA.I K^AAW.I vA*.l
l.l K caAK rtli 1 ^ r<*iJ . crAo
1) Added above the line
2) Added in marg.
. K .icnooi
acncv . rd^ui K-^QO r*jy* vOJ
5
. caLo
v^A
I . 5^*003.1
15 iir jLs*. r v co^l^..i (
.1fl vd*.
Klx-co Kiooor<l=j vA
20 ^jcxni^* .i ^^-ica ...... CUJLOK ata.TD.i ^cuc f i
1) Added above the line vy-*.l KlaL ^a ^^
2) Added above the line r<la.U3.t . 3) Added above the line
,CT3O.T*T^l3.l ; and the next .1 has been altered to o . 4) Added
above the line A^a . 5 ) Added above the line
G) Here there is an erasure of about half a line.
( 2
.i ^aierAa . ^.xs-%^3^.\ foi.
ooir<V<l\ r^^Jsn i-^.i&K
A^ . K^rviat.1 rdVAiAa . r^^lK .i
5 .1^ . rd.l=j\ ^OT^^zra ^jacal*.! rdooia^x Ax-iri .racu*
.icn
15
. caija
10 KlxMC . rsllaia.^.1
1*3 vrc-A
^ ^^acai^^O ^\.*.l K&OA
( 3
^
rcix.cn ( 5 T*^o ( 4
c\cra\.^.\
1) A word has been erased. 2) Added above the line o
3) Added above the line rrfixriG^a . 4) Added above the line
vy-.l . 5) Added above the line K .V-i-^Jto O rda.-^ A-k.=>
vA K CV.l-O rdi*> .ia.2j)C\ . 6) Added in marg.
V
0=1.0:1 ^AorAo r^i^J i-^.i&K . rdloicvA
v*A
.( 2 orA
( ! CU^S^rc" K Ao Ora^.i
.i r<licxio Klig-sa
r<l\.l ^aicrAo ^.li^.i^K .l r x\ca\ . Kli Sa T^.
. v^X.
10 ( 3 rd^oia^-Qo ^pcr AxiK rcfcvJCJiaa . v\*l
. VVl3.
^ \
Klz.cn
15
Kll*t .
rdurtll
rc Hocorda.l _ CX-lcraLAo KlV3
1) Added above the line
2) Added in marg. ^on&3^xZJ^ Klx.cr),l
3) Added above the line
4) Added in marg. vA*3 rdjjoiAo . vO^.l K*T-3 K*.1i-M>.x\C\
K O.X.O
\
5
15
vusa
vvcv . vy-.AK K^awa Klra^ K co.AK .i ^t?3 . vvi
( 3
20 xcn r<ur<lz. z. .T-w AAo .
vva..1 L.I
1) These words are added above the line, but apparently in the ori
ginal hand. 2) Added above the line K CQ,\K . 3) Added
above the line r<^\*^O^O. 4) Added above the line vA! .
5) Added above the line KiJij* .va.2>J^3G K .VL^^CD
vA rc o.JLO . 0) Added above the line
THE INTERCESSION
From Brit. Mus. MS Add. 17128.
crA .1^ cA vsA ..Unin^ ._*ori^ a^ KLjcn*i fol. 1
vA-*.l
. rdv^a cfiA
^ A ^Ljsoa^i ^^oiicn vOL.l
( 2
. v\oa.2L3.
15 ,ai r^fcri* . v.OJt.K K n rtllrC rdcVJL r< .1^.1 Oc
1) Rewritten over an erasure: possibly the original word was .acn ,
as in A. 2) Added above the line ^*.i . 3) Added above the
line r<L3C*:vo . 4) Rewritten over an erasure.
( 4 vyjjaio . . . ( 3 vvi
. ( 5 ^oK* ^tal^. >1^=30 r =Dvi^=3C\ rtlr.cn
1) Erasure of a word. 2) The word has been rewritten.
3) The final v\ is written over an erasure. 4) Initial o and
final v\ rewritten. 5) The colophon which follows occupies the
last line of fol. 18a. In the lower margin the following is written, and
indicated to he read here :
T<jjiorcb .
w/
can
c\cn .
rcA
. vA
K ira
v
. K^c\jx,.iv=30 nC^c\.Y.*i.n
vA*.t
. v*.l
10 rl.l-MOr rCTn.^r rjjt=3.x- v^
-D v*X.
pel coords vvA
15
.. \
ocn /Ktru^a^ ( 6 /p^3i ocra
A^ ^.-Si^r^ . rdrJLiirj.i K oo-i-^ri rdl_oia^ \\sn
20 . v\^c\^>i-*A i^-io vC^sA vy V=a . vOi4JC3
1) A couple of words erased. 2) Added above the line
AaCtx. KbcnSA (the last two words are doubtless those erased just
before). 3) Added above the line K&a\iC\ . 4) Added
above the line c\ ,ooo.l^T<l3.l ; and the following s is partly erased.
5) The o has been erased. 0) Added above the line ocb .
14
10
15
[The rest from B.M. MS Add. 17128]
vy~.l r?-A>cn po^. ( J v^^x-Ar^ KV*JaLi.!
v>i
. rdx.cn r^
vVT
. vscv.^3. !
v*.l
1) Added above the line
2) Added above the line rtllw
3) Added above the line
4) Marg. adds rc crAre rc ixi.l
i relx-.iaia
ooSOJC- Kbca_l
AJ^SO rtlacafi
fol.
i acn
OVi*Qfll\
vA
vOi
. Kli.cn
10
15
rtbcai (sic)
c
. ! OTlL.l
1) Over oK is written ^rt . 2) This word is indistinct.
3) Biir KephS (fol. 175a) has T<!JLLA> V> .!^? but there is not room
for the second word here in the MS.
4) MS c^o^xar. ^al. : a contraction at the end of the line.
5) Here ends A 2 fol. 96. The letter alaf, written at the bottom of the
page, shews that we have here the last leaf of the first quire of the
MS from which this fragment is taken.
io rCjjixX.^33 ^.CIX* o.^. r^^intwo . AL=> T
\
vOiA.
10
[vA
vA^
1) Sic MS: the order is very unusual.
2) MS cv.=3TnA>! (sic).
3) Supplied from B.M. MS Add. 17128 fol. 176.
a en
15 c\cn .
( s
. vv._*j
^_.l .X..TJD .\^*^ T-^.T-n VU.*
20 K^T-ACO.! rdxa.l=)0 KiAi KlnVn.
( 3 [vA p^insa^ witJls] K&^car) r^A.l
vy-a
.col
w
15 rtA.i ^o_ico-\c\ ^.ai-^.i^r^:
oc
. . , r .. r -, ?"
20 rtlSJix. oalod\ic\ j&raoxxi ^*coi^[aa KlsaArc rc.icoraj Arc[.lJ A*
1) After this A^.i has been erased, apparently by the original scribe.
2) MS rdx*.-u> .
3) Originally written rtSj.iTma.1 : but the o has been erased.
4) End of A fol. 76. There is a lacuna before A 2 begins.
vA*
incipit
rdx.cn .
10
1) C K!XJU>.I
2) Tlie M ords in round brackets arc written in a smaller hand over
an erasure in A. There is only room for two or three words in the
original hand. In C the whole of this priest s formula has been much
confused by erasures and marginal additions, thus: Kt
000 ACln.^* ^JS3.l) [marg. ^_O.5cn] [marg. -f
[marg. + K Jicoax* rt!xAl-o] .* Kl
vOi*.
The words in round brackets are written into the text over erasures.
In place of the words in the last bracket marg. has this alternative :
.K iTX.i r^&isa A <\p<v>ii ^ojcba cij^u^^r^.i ^^iob 0.1.
3) The reading of this word is doubtful : there is not room for
15
A
*
5 : K^i- : r^ini : rcoorjK >JC*
. rc .icnob
10 vroa rc*n rd*_3 vvAJSQ x^cn ^.li^j coin
rd\.i* ocia .
rtlzi2k
v*.T
K .icn
rcA.ia (sic) rtAj^j.i K .icn
20 rc^TxjjL*! K^axiK* ^iwiraa rdtn-AjHscv K& an 1^=3 .
^c\i^ r _DC\i^c\ ^oaArcb ^L.i ^-*i Kl*vi :( 4 K*v=3
1) No formula follows this rubric in the MS. 2) This is rewritten,
%
and partly at the side. 3) Marg. -f JL.I rtlijrct
4) Marg. alters to vA*.l rc ia .
. vy..l
: criA hr< cAvi^i^xs .TAJ
vv-^r . ...l-^.
\
: v.i vyi
\
. c\aiAjjL=3.i
. vvxtn.i rcli^acbo K^ariA^
A!^3 . ^O-irf ^_*\ ( 3 vwi.iQDa.4jL=3O . ys-
10 vvAa 1 *. vfy-^Ax-iK ^i*.i Klsi^ai- too ( 4 r<ll i.v
.T-n Kl*cvic\ K i.aa r
rclx-cn
[Here a leaf i$ missing from A]
15
vw*
\.l
vyAo . r^
1) Sic: but we should probably read ^-oSj . 2) C
3) C vd*.t rdsooa*x=)0 . 4) C pdi5?i w ij . 5) C
Vfs/i-3 rd.TijJt* >i2h. . rdi.VwOKb K i.n-.K o K^aC
. rtlx-cna rtlii .i.zxiJ5?3C\ [rdri^]c\ KIX*.TJD v>X.
0) Cod.
. rclr:vo
vA*
/" ? missing here from A]
ox
.(sic) .gn<\.
col^
10
15 Kir. en c\ . rdr^.
. vx-l- Sfl.! r^ i-*^^
. rsa* ia rdsC ( 2 rtllljj" 1
cv-ioriAo
20 . w&tcA.l PC^c^ o .^i^ i-^.l^U.l ^ (sic) .Tn.^.
( 3
1) Above is added in a later hand vO.^3 . 2) From marg. ; but
in the original hand. H) Conjectui al: there is room for the word.
13
. rclicn
isa.i cnL.i Pt i. . H^a.io l*
ii.i KllDL=3C\x\a
JJ.i Kl-^.i Klscn n^oa^
b U 53.1 cnl^.i r<lSP3.T .
10 *.
.l .oo /
vA*.
cl^H^a K
01*0)103 AA pa oaA
criA
20
1) These words are from the margin, but were written by the original
scribe, with a mark in the text to indicate the place where they should
have been copied.
2) Some letters erased, probably by the original scribe, who began
to copy a wrong word.
3) Cod. jSfcW (sic).
M. 4
Cik\ ( s [.i* rdx-cn] ( _icn
o : vw^
vv^cv
^XiM->Tsq vA
10 ^
f Aon rdlraiao A^o ^A^. i^x.o . A^ .Vmrc rtlsaK K ca\K
*. vy~>.
nciso
oc : rrl.* .na^. oo rcivs?3 ocn .
.ioc\ K irAo r^ssr^o K cn.Arc
15 vjsa.oc\ ro rssro cn.r v\-A
.aaa* ( 3 [rtliiirao] r^ooasaisj AVsa[.i] ocb fo ^ \
.i ocn
.i ocn . rx icaj .I
1) Renaudot II p. 427 adiunge nos cum iis qui te diligunt, ad in-
stitutionern a te accipiendam : but in A there is not room for more
than the words supplied.
2) Restoration in accordance with Renaudot II 427 propterea enim
et eiusmodi rerum causa, nimc poenitens ecclesia tua .
3) Conjectural: the word is illegible.
10 .
.i .co
j 3 OCD *. rtjLjj.l r<
. \ " ( B )
OCT3 *.C\Cn ..AaX*^ r<J-AnM j- j 4
vw*
,1 ( 3
. wa
vv
i ^._*.i ( 7
aiO KtaWA .^..Tl.l % K ^^cara rc .icn
15 irel i^cxa .T*Ax^.i a oars a *. K*^xi a onsj&xxa r^liaa
^L
1) B om. 2) B ^a rcfl^.l . 3) B
4) B j.Y*.t rt^oi^tti.^lrD . 5) B
0) B vfA^.T K^O.n.J. 7) Conjectural: cf. Renaudot II 427 1. 1.
8) B
\s\tt.*.ra vv*osa ( 2 AIAOO r i*.ica^ .IA ( :caLo
i vv^
A
^
( 9 Kl.l :
el\ vw*
vv[L.i
1) H >ixk .T-k rdica^ . C 2) B murg. + rcii^3 . 3) B
^asa\ . 4) B vd*l rcAxxaQcftrAo
5) B mnrg. + vd*S . 0) B originally
us A; but written over erasure (sic) r<^jia,zQC\ r<o\lxAl . 7) B
orata.l Jen]
.^ <\^i jkK .T *v^..T . The words in brackets are written over
erasures. 8) B (over an erasure) K&xjjcan PC .lcrA . 9) B (over an
erasure) Kbcn KA.i r^l-k.*r< ; B marg. + vyr^. 10) B -f rcitsa .
11) B reAucDCV-^li . 12) B vd*l Kt.lAx^Aco.1 . In B a thin line
is drawn between the line that ends here and the next; and in place
of what follows, as far as the Epiclesis, the normal form of text has
only the following (Brit. Mus. MS. 17128):
.1^ v\Clar<l\ [above the line vy-is.o vw*
Kficafi .
(erasure of a word) .... y\O.Hj\ lAntlSfl ^^ [above the line
=s
_% \ . %
>O,jjO
10
vv
i O<TJ :
5 . rcta^w.i r<llD.aa
( 4 ocn 1 relica^ ( 5 :
?> ( 6
.* I .i.^jac\ .* vv
r^fleo] " ;: . ^aal^ eali* oAxx.rC CVnoo : V ioK .1^ ( rei-xAx-O fol
: >.\.*.l re .li.^O.TA O.Tn^. r^.ioo
,
fol 4>a
K ^K .l
1) B rdrjp<t\j after which is written over tlie line and in a later
hand *^ . 2) B .=301*0; B marg. + ^Ooa\ . M) H raarg. +
.To. 4) Erased in B. 5) B -f ^ SJK r^J^l^ . 0) B +
& (written above by a later hand). 7) B marg. -j- ,.10^.
8) B marg. -f- ^OoA .1^ . 9) B marg. + r<lx*.Ti3 .
10) B + ocn . 11) B ^i.=3Qo73 . 12) Written over an erasure
in B. 13) B
T-.T-o . KCUXa.To aal^.l r<l3Oori.*C\
A
fol. !
*.
. ( 6 KtrA K" vA** ( 5 r*ftxii2a2^Q AA, K\-r>.i even / vA*:
1
COT
ocn *
*. v*.i
ca-A
orA *:
ocn *. dv
vv
VMJ
vv^cnK : pa*! 1 ^ ( l3 rC crArt ^
15 - - - - - -- --
.i Kbcn .u^. ^*.T .Vi : cnlxi rcA^o
ona .1 a en K Aira *. COM r<A.i act)
1) C <sA*l K irj rel.TxjjL^o. 2) B marg. adds o before
3) B marg. -f rtlna^Ao . 4) From A marg., but in the original
hand. B marg. adds ^.i after %.TO . 5) B
C) B marg. + KiaPC . 7) B $UAx.a. 8) B
9) Erased in B. 10) B ,cn*Av\cn (sic), for
11) B K ia v*l . 12) B marg. +
13) B marg.
vA . v\ va.i vvA . jjinxi vwVi (
OlV&.l K .lCXji.^.A . K .lCV.-l VvA ..1O._\J3Q_1 VV-A
. r<la.^ ( 4 ^?3 j.-*icK=3.
v\*
1) C om. 2) C rt!a.x3jxtoc\ rtlr<!2ic\. rcar<fiia Klcxx.; in B
the word j3.V\o is written over an erased word, perhaps ^^
3) C K&C\ i=a . 4) C ^3 . 5) BC marg. +
6) C rd^acvSia . 7) A word has been erased here in both B and
C: from the remains I can only suggest that it was K^xjjCl.aLX.OA.1 .
The last two letters are visible, and the word was a long one.
8) C (seemingly over an erasure) OJL.l . The erased word was perhaps
, which is supplied in the marg. 9) C -f
Kllcn
10
( 4
^D vAl r<*>ai
missing here from A]
B(d
K criAr< .i
( 7 KtaAr^a nd^^a . K
_ foi.
15
.ft^tdo K .icu* rdico^ (P)
fol.
1) B vCsis . 2) BC Ka&CD.i . 3) B v.-UjJi*.! .
4) C + 1* . 5) B marg. + r^.ti^ttQ. 6) C
7) C K crAK . 8) C rekoi . 9) C + r^.<ioa . 10) C +
vvi.
l*vsa > en 030.4*1:3:1 ocn *.
.i ocn . ( 3 v
vv_u
10
.l 003 K crArc *. 11 K
v^2
15 I3 r\.xw.T K ncn
jo A&^
cn
incipit
1) BC relirjrj ij^jr^ ntolVr. i^xoo. 2) In BC this
word has been altered by a later hand to OcaL.l r^ io- .
:}) B vA*l K ^iO.a; C r<di&ia.a, with v*.l written over by
a later hand. 4) B marg. + ^^Clirt vviaO . 5) rnarg. -f
>03O.T>r<la.l . 0) BC omm. A^. 7) C vA*.l K AJOT .
8) C marg. + K .T^CDO . 9) B rtlaLcn . 10) A marg. -f
11) B K ooi^.i; C ri a) !^ A^..l . 12) B marg. -f
13) BC K^vL^. 14) BC ^L.i K^>CVxi*.i\ .
15) BC -f vA J but the word has been erased in B.
A
1. 16
1. 16
lit
III.
fol c g
.i . (
vs,Li rd*C\i >^ rdi.%A*C\Kb K ijuKb KVx=3CXr- ^r<li vA
fol. L
. rc
15 .
1) Conjectural: the word is illegible in the MS. 2) Marg.
^L.^ rdcaiaa K orAK . 3) Above the line is added j
4) ,q\\A . 5) C >^. . 0) C
K .icn ^.JSO i-^to . ^.rAco rilraK ^\CX_\ .-. ..,.*
. r^ia A>CV-\ ( [ ^.n\CD.T K&aA*^ ^eal^.l K > ^\.*T.wr< r>cA-,
*A Ktoc
oopcv
5 K caA.*.i
ca_\.i .
20
10 coo rtlar^ CV._.l r<a. ^ ^coL^n p^.^"!!. vyK* .rclnK
.! even Kllca^.i AJ.-sa . rtlaicua ca\.^.=3 iol. 178
l^ A r^ocn.
15 ri .ions cndvanxj^ Aa.n.jc\ . era A
. p<(i\_=}i K^vn K .ico.i rc^xi^. A Kboo.i
s rx-a-^J oci
1) Read
iswrc .1* rdlca^ coA r\Srt ^g\cnifiA.>
.i even . KtaaS^o r<l=3i c\cn
. en
ocn rdicn^.i )Cn f ^ r^.icn fol.
Kfocni ocn . .1-1- wK r<MtxXJi?3.i cnzn cxin.i
10 .
PC orArC ^.Ai^mwi .VSorx .T^ Klr.TD r<V>C\i.i
15
cfi_\ rdi^io . r^v^.l cnl*.i 1
,cn
vv x^i..nc\ . vv
CV K VO ^.t^.l rdSBCU* x^K
vwK . r^CV-inco^o rc .icn.i
20 . rwn3C73 >a V iorc .a^ cn^xisal coA
vvCV..rjr<l\ vyJ5?l^.O vw*-*rr3.
Sic MS. We should probably read
.-.tzin *s*~r^ . rd^ssAa cixiAi
r<A
>n.o pan vyK cAcv . rciAiUi&vsa rtAc\ .
fol. 177
.i >cn rcPC .en .
.en .
n K^CU.TwO .
10
J^-SJL TO . cn . ^cn K tK Hrj ^^cv^xr.rc o ^.iiii-n i^vra
Kl\ cn^\_=)cncv._^3 ^K A.**.
_ c\co\
v>A r ii
. cn .
]5 .
. -i.ia.i- rtA n.^ ^xir^ i^co >cx*c\.i b\o\
W v> ^.l*ic\o .orcn^ rc^5>3 ^*.
r^ncxo K&CU^ K .icara . cn . vy A
20
=30^ Artli.
. crA oia.x- ^ask. pan ^cucn
cn .
o
. en . ^c\ca-lJS3
K \r< *i\ rtfaaa^a rc /< \u ^a ^ocaa.i fol. I7i
_ ^. ^vJ5H_*Qo^^r< .i rd^rd^ >cn.i
5 ^^oca-\ A^c
,031 ctii^uK
iix-c\
,cn ^_*.i ^3C\> .
10 rdlK iJSOK .T3.-.i r<ll=}\ Cora.!
r<bcn ,oa^^3c\ rcbcn
ocn.i ._:o ^*.i ,cn
15 A^\CVXS?3.l 73^0 3
OCO
l VV-*
20
Aurd.ifl.aJ3 oc.T ca\ ji.i\
,cn . . rj-*>r<l Ar ^_Tcnc\ *. cncxi^lm *y*
CVn*HAo.\ rdlca^ V
K .icn
25 .aca*o . rdAicn rdica-A .^^3.1 rdSfl.io
reboot rdJeri-^ . vw-.l K*_A>c\i
K .icn .en .
=3 00 ^ .1
cA .T^ .
exicn
.00 .
10 .jiAcn . K .^l^. .-"^ >Sfl
T^ r^ \rf-i A jC\crA JJL*
-i.i 1J533K K .icn . en . nzLx_* :u..n.A relaL.ia.-a
15 .1*1 . T<lx*:vo
OK* cX-lK* . en . rdat-A.T-n rd*jC\i .Tw .
00153.1 rtcv .%**C\
. caV*.i K ia .TA*C\ .
,rt!x*l.i3 r^c\i\0 K inXcv r^rar^A
cix. A.CCJO . en
. caA oQaJSso.i r<Vx=DO.x=j
K^K il _acrA r^ia.ji. ^sa K ook ^J
rcA.l GOT KllCX-ACttA A A.^-& rcA K*-
. cx-icn .
v
5
rc ioa-rj .T_^ .en .
10 .
K .KD.l A.^ ^J . K crAK 73^0 ^C.^.i.r.1 (M^lK .l ^\crA ."Ui^ . CO
cn\ ^ai
-.
cA
ocn OA i.^ orA
15
.TQ .03 . K orAK r^i^J v^S.Tfi rC^s.n
.en .
20 . rdllMrd-SflO rdx.rio K trC H _ OraQai . rdx3.\.i
. en .
^oonA cacrx*^ rdt^iii- roller)
vw .
io icV\=j , on o TA^TI\ AA ^. fol. 1
11
oao
era* a
,cn cn_.i ^_j< . en . r<\a,_a>._. < 5*) ,cn
20
.l Ktocnj ^&rcb . >ooc\i\Ar< cal*^ K .Tnil
10 __r^ rc AK . Ta.tsa A.^ ft:^.Qaa.i A
ca_\ a>at.2 k ^x^^cv .K cri_\r< ^.- 50.1 K > ^cv.iii=>^\r- 5n cas r<*ocn
,<TJ o . .aa.APC .i ,cn
CO A
. en .
C\cai.1
. on . ^jjsar^ ^.A^aV^ ^xl^
. l l fol.
caA ca^A^x K^.I Kll^K . f ..l_*v 3r< o .
1) MS caln , but in 2nd luind over a faded word.
Kl\.l
5 .
10 rt.l r^caA* rcljxii ,pd2ix. )a rt.l .en .
CUOcn.l . K^a.a. A ^\=)
_\ fol. 171
.iit?3.i rc^xi.^.
15 K V-D rtl^ioo K T i =3 . en .
. ^-^o K .i-w . . ^A
20 53 . -o K .i-w . . cn a rTin.i ca.lJ5fl
1) The MS has .i .
rc crAr< vK* ocp.i ,cn=a . .iw .pcvrixa.i >cn
occ\ . r<lT_
vv-^
.
5 fy* a on a . rc^n^l K .in.^ w-*^ ,._*i ..!*> *. jirxi. r^:
. en . ii..x nnT. IAJL^T^.I rtll^Af^ a-racx^ ._ .pcxrxx.
10 K .iiba^. \G. ni .icn r<c\^^ ,on=) ^ra - ^oca*xArc T<!^i.t. i fol. 1743
v.-Ac\ . K < i
,cn r^.icwo .
.T vv-*
. r<ijti.x^?3 A juai.
15 Kl\.l rdV^l.i ^\ .ijo^ reliroi^Q . on . rd.iC\.*OjA
\^to .%_ik . rdlCV QO_lA
. coaAcvAO . pacnirDr^o ^<\*r< VX-.K
\.i*> A-i
3. re.i a a A
20
C\a
c\.3cn ^. K .icaa
1) MS jCtoK (sic).
cxArdi-.i . i-Sorx K .icno . oruso. jL-ra
__
5 J3.\
. en . KllJSaa.-* Xniooo.i rdsajjL scn . rc&.uvijK r<^:L fol. 17
^ >CfJO
.I >CT3 K VJDO..* __CXliJ^^ f<l\.1
aVLicvn rdr>.ia.l
.i ocn Kijk>
.l re*i> rc JSaj rdlK rtlrC .i ,cn vyrc .
15 rdl^cn .
.I rd\-^_rc .
Acn .en
20 . rdlcnV^ ^.JSO ^3\C\ cVvUO . r^c\H*cV\=)
r ij.ja.ni.o
ocn
25 rCl
To. A
iX-ljLl=>
j.l*.ic\io .T-^ . vOLia^ rcbca-s
^ Kbcai . r^l^cn ^*.i fol. 1735
. A.AXIJL. r..irf caVf^.i nc ^a.^*.* ru AQ.I acb.i KtVjA^s .en
.t >cr3
. a_scn .
KboaJ.i >rp^ Kil^cn . K*cV\ari*.i\o
10
. en .
13*.
ca A
20 Ardij reA.i . ^.A
*_ft
.l CTI=J
1) MS
. r<^ 1 i?3CDCX=3O
ri ocn^.i rtlia^K . ^ i^.i . . rc i.i r^ooic\^v\
. en
5 crira
K .icno
10
.00
.i o.\ . -
A Kb r . ci.r3^ *..
rcbcoa r<!^.ir<l
- ^. . . -i^ . . > A
20 x.*.-r>^.i rtLtxi.^K . vw*_
(
1) The words ..lAiijjL*^ , etc., should probably be omitted, they
appear to have been wrongly copied here from the following clause.
2) MS pcll^*r< >eno^ur< .l (sic).
oocn.i . r<lx_*.l.-.o
oocn
C\ A .
. vscX-^-50 Kre . en .
.T-*=J ^.A^. v/v-L.t?a-i.l rclrs^.t K-.
^0.1. .1 cn^x^i. i-n . r<A&3 K HrsO.i
vv-arC vy.*V^ ^^^O
crA
10
. vv
o
.T-AX-*^.! >cn .00 . vv A
ocn
>cn
rc ocn
15
VV-AK .
l criA
.i . . v\ V=*J:
^ >cn
20 .
i a AUK .I
. en .
vvc
. en .
ocn T~.iii
. vcz
5 . ^xx^-xra vfci- .mbU.i . cn.juK rc .icn
ocn T-*^OC\ . even
:i5 oocn.i . -^ar ac.i
p.i vw* . rr
10 .
. en
>cn .en .vc
. cnc^c\\ ^lA^An rtli^cno . cra*^uK jj^ ^xtt.i ,cn . .i-.iibvi.i
15 .T^.l rd.l^.K . rdii\^O K icKiSa rC*H-3O.l ACV\^i.l ^_\ r<t\.xi.l f i p 172
,cn vK , ^^\*g3 KtrAr<A ^O^xaJti . KlrirC >.l=3
.VLS K ca-.\r< iK .
20 . . rd sns, cx=3 A.T-Xvsw ocn
. co .
vCOJL .i- .Tib \i .1
vv-a.l r^d>a.*, < sa*ca=)O vCxs ^*dx*ma\^o .i-ii ^-to ^^c\ica=
1) MS
10
am
vls a. A . Kl2k
cop
5 . v =
vv-Ar^o . rtlHcx* A^ctA r<Vfc*xa i.^JK .i vwa
rc icna.A
.A.1
10
^jCiacn vyr<* . ^^cvcnr) ^*^Xi.^9 cal*.^
ca_\ Ax-Arx rtA.l
vv-iK* .
.l rtlrsrc
15 .
. * -.3.1
.\^T^ cA .
20
iA.i Kl\r< .
vvJ
T-A-\^ even .l_w .
. Cllcio orA*.i
25 .
r<l\
. AiA.l
,00=3
10
crA
n.T VWAK .
0-103 .
20 ^^oca*A\r< .^O-lcrsa .
oocn . ^-5?3rx rdiV-ta ocn.T
.ocn ^
aocno
. . oco
25 .
10
caLaua rclr.ti3
ca=>c\ori_.c\ . r*ooC\Kl=3 cnA
crA*:t
>.l vw^ .
rCil^ili.** r^-rar^ ca_\ A
15 . x .i . . ,o3C\3.Tia - S3 i\r^o ocn
20
. a oo
>CT3O . ,cnCX-Air< _J._OOO.l r^llK JSOrC >CT3
vyCX
r<l\ J.i K ocn ar^io .Tf^ . ja.it C\.* %=> .^.cvz*! ,03
vw*
1) Perhaps we should read
V
. >ciDGwVr^
rdrjQo
Arcb . .K lcorj crA imsa **, . rdaK crA
r<l\c\ ^.UVaJKfo . ^L.i rd= 3 r< K orArC i
10 j.-.ta.Y UK .i Klicxio T*^ 0,103 . relixsax. ,cno.3T< .i
.l i.w.l rdiirx* . *:Ajta2) K ooi
.l oco.l
.icnc?
a_\c\
rdl^cna . G.iL^rc rctaAr< pa
.TTl.2^.1 KU>OT
20 . JLMK!\ vax. iacK .i . isaK* oocAcv^.
ooccv^.i ca^a^. .T*a.i
cA *. s
1) Read isnreAu.i(?). 2) MS cAo
.i >on
QQ.A-.2k
r<li\
t<laKb
10
oqa
. . Kin* TOO
TJSOK .l VfWi
J5
oocn ^VM^vm.i A3^j . rtli^oo.i ,000,1=
20 . . rdi^oo.i cn^a..a.Ta^spc
on_\ A.3Lja. < 73.l C\on
kl*T5 | 3r< . Tir^.l onra AK* . nclsDr^ .ac\\ t^rC VSa fol. 1705
1) MS omits.
rtfoco rc .tia^. So : K .aK pCorArC .i
5 .
r<bcn
CV-icn.i V^r.l ,ai=>
10
^n . K .icn rc^cxA,- Kllca^ ^i V T "s^i ^_*i i
.CO . rdxJ5?l_T_3.l
15 r<lla rn -> "^ ^A KlCVjjtt! . KliQQA iir^l^.l >CT3
. K cn_\r< :!
j3.\ rKoo K.:L A^. . co . rtl^MCa.i a.aK fol. 170
20
25 COOurt o . r^LsK*! r&yix* rdico C\cn .2ioii
i r<fcaJ^-l KlA.i
orA i*dlca
,CT3C\ . ^.J
c\ rcLn^aw rdVn >cn
>CTJC\ . . i.^=j rd^.
r< Ax-*criAr< rC^viAa.i.i Klr.cn
10 i. . . ^
r<A.l
l tol. 1G94
. . >cn
15
rdlcb cal^.i
.K .icn rfCl^ v^or^ rdloa^ patio K^n.l
. en
20 ^uso A.r<i ,cn
. en .
<^\_*cY2r3 rtAa . rtli.
.T^.i Ktocni Ani .i . en . vA K -iaii Aswi . v^oo.t
i.i ,cn
25 _*\_*rc .1.^.1 . >cn
OQflD
A^. rdico^ pQ.i.i.i rcln-iA*^, A^. . Kl^icn
.^o . ciQ->H A n
,p.i\
...
ocn rcUcn-^ r^r . <A, a> jcncxri ^. r^ "* ; ^ ^
5 .r^tr ^CN jcrja.-K ^. rja..i )a. acp
cvaonl
r<bcn^ tsor^.i f ]. 169,
10
vv^o^xijA i\^ic\ v^i^A v\i-=3Cv
cai<
A^. (xic) ^\V
. a.0^ i A oo
. Tiri .Vu r\o cni
20 A^. pClnA oCXi.i.a. l r\rV rtA . .sin. aj >cno.iCuA=3 ocp
r Acr>
cn.l
fol.
,03
15
. . rclVi*) .i
<-.
j3.\ . .
1) MS
,00=3
.i rC \rc i.i r^^ooocv K^K i
Kllcn CV-A
r^ 1 i A
10 . _
. X .l VW^r^ v Klliix-a K^CX\^.l K ^xraO . r<d^, cn
-.
oo.l .
ocio
15 .
ca_A
20 rdriA3 00=3
1) Supply rdSQ.lci (1). 2) MS jt-.
,p.i\o .
rclib J!^ r<Axi.i:!L
K .T-
i\i rc Ao . rd-
oocn
.T C\CTD rx
a\ oaoo
._*ca_A CO en
i^.iK ^*ctA oocn
ocn.i *. rtfa^rj ctafC .
tll-^OCo 73.^. , ,cncvcVv_*r< aAriZ. fol.
oocn ^j.^^cn.1 i
20 ^AiK *. K^iO-JiQ-^ ^-lAciaA ^._*ca_\ oocn
i.sor* AiAcn JZQ rdire . . rc caaA ocoA oocn
ocn
1) MS omits; the word miglit be
. cn.StAm.1
vv
i >cri=>
. . ato
,op
O.\O .
. rc Qaks oa\ r^.Ti.o K ^iasa^ K iv^ ^3 A.ni.
ocb.i Kl.i rcLlOD.l .^^^.i rdl-^K
15 cAo . ,000^^ K i^ ^n re^n.i.i ^.
.=30^ . . KliH^.ooo.1 rdijt-k v^K* K .Tcna . rdsa.i ^33 K i^a fol. 167<
i 003.1 .^..icvi.i KlisuK* . rtlm.ts K^icvsa K .ii. i
.i cop *. cn.^
m-tTl.^ K .li. -..l
20 ,-
cn_\ rc^o . r^lsn.ia K i^^.i rC&io,JSi-^ K .ii.i i^xra
vyri K*.icaac\
25
15
*. rtlsL.icx-n .X.O.I_JD.I rc.^.10^ >._i^m rcjL_*o . O3
OO3.1 cno^OV-tl^A .\ TlJt3.1 (
1^J5 .1 V^
5
f.-^73 AXXZ - O3
*. K^3^.rj cn\
10
fol. 167
v\o
caxSii ,030^*^ ^*n r^ira*) .
20 rdr.^..i.i p<ln.*^\.^.l ,cn VWAK . rtlx-^
*. .30& ^*x >cn=s . . ,03
^AcaA rt ord^O T.UJ^
. K niu*
1) Supplied from George of the Arabs fol. 187, \vhence this comment
is taken. MS omits the word here.
V
.iQ vv
1 c\cfi_=3C\
T=.ic\
.i^n.i vwaK . c\r<o >ca\
. Kl^ix-io ,cnocVupC .
.io v\i.o.ic\ .
.l fol. 166
10
. rC .ict)
. en . ^-.i.ii.iX i^xksno ,cnc\A\_*rc Ktocn >onc\^x_*K .i
15 K caArx >^i
. -Vfcii. r<l\ . ^Aoo ^.xnxk ^a.i retii-CVA rcficno . ^^^iV^. pa\s.\a
^ ,cn
20
,p.\
.i rc .icn ,03 . en .
25 . cars rclir^o KtVjD. i?3 x= acp.i . i^ oqa.i vrc* . Kli.cn
j^cvnr.
.00 . rX2h.:via r.io r^-^.i..^.! rc\.i.-3 ,.*=
K ori_\r<
. > 1-1 <v*^
r< *.i
.T.* .^-.l fol. 166a
a, A Kb .
10 .*ca.^ a^. .en .
rC ica.ta Ar<b . ^^O-\:i
i
vd*i r^jjoi.io . KJJLJ.XJSO .^.ar ^^^ vvi=3.
15 \ Ktocn JCOUK .I rdi^.AK . rctiikoo i. iorc o
A\rct> -Trxiw.T rtllravX . Kboo ,030^*^.1 ^0 >en . en .
pordb.l rdlsv^ >ct3C\A\*rc .i ^.1 ,03 . . K^-SCVts
,03 . . .T_*^-.l Kll-=3vA . r^ i.10 l.ll.lA.l -.A.l ,03
.i ,03 .
no . vvr:
V= Ar "
25 >O3C\<3\_.r< r^ll^3\ rfdx-I dx ^.i.lcaa .1O.4JJL3
:i >cn
pd.J[cxA
fo1 -
. en .
^ rdl^cn . Kl*k 0.^*1 Kllonra
.ion s..v.?9.i
Kl\K* . . A^ IMI rtiw . en .
10
cVuL .en .
15 ocn
cViV\^3.i
20 cnci3.i
.i icno:i-*r<l=j . en . ^ooaAo
. 03
. ^OOTU^XAK rtfki. . Ja.x. zn
peA nJa* v&oo.i jAx. ^K A^o
003.1
crA
10
OK .
OK* . PC.T^.
20
rd-\r^
ja.\
col
en . rdicn rtouAX :
. i.uu.i r<lar<A cW^at^cVrXTi ocn
vy- -
vv=> rt.TAjA*.
. en .
. _ c\A\ Klir^ iJtort K iii. . en
i ,cn e :
. cucn .
\ r \ i
10
cnsa^..i . vv.*.i
15 _ OKli^o r^T-XJS^CV *. r<ll-*icV> ^^
i .^.vaA "u^ ^^
aj.l [a] en .
20 ^OkTcU ^cucn ArC .i [^ __ o]crA
icVvraO . Kllcn^
Kbcn
1) A stroke is drawn through this word as if to cancel it.
onAn
5 rcl^icn K lcal crA ^vxl.T ^I^.T* r<lAC\ [.
.i ,cn .^n^ (^ni f
.l ja.\ K .T^J . . oca\ Ti^.to.1 r&zn even
H-a C\,_\o .
10 ioarj^rctv )ai^?3 A^. K calrC r<m\a <kjjii ^\*p^x
\H=J c\.\o
OOOO ^.-jrvjjLj .T^ K QO.AK VV-*
]5 ^^caA\*nc / K .ari^-.l K oaiA^a T*.^ ^^CVicn .rcJi^cxi. ^^ocaAsk. fol.
i c\.A *.i .IAJ . oocn
,p.\
>i*c icvJi Ai*.
20 >c^. . oaoo ^_
* . rc^ia ^-.T v*K* .
.T vy*
v\ Co
\
1) MS sic: perhaps we should read i,n^ii . 2) v\ Co is suggested
by the space available. 3) MS >on=j.i .
1 vwi
Ill
15
crA
20
ArcCi.c\ .
cV>c\A
. . rdx*l.i3 cnl*.!
^i cn\ A
C\CT3 K*Tt73 CVCT3 iol.
oon
,on.i rwrc ca ro . en .
rd&x. ocn
orA
.l >cr>
.i ocoo
A\io.i even
a^\ ^Acn
ijl ,-xi^ . orA.0
.i rc cV\a..iJ5>a
cn .-
1) MS omits. 2) MS j
Ktocal r^A.t r^l^.*^ . prf&A.w.l
>O3 ^
icn rtls^rii.i ja.V\ .en . r<lz_*.Ti3 rtl^oi.i r^-^io A
nfcn . r<jjL=).T^3
10
rf^A o^xa.i c
.i oco
) -* .
20 rd^crao rdi^cn . . caisa KT jcncusaxJn r^\\oA\=>
AvKl 53CV.li3 rx in .T.I.U&X}.! rtflrsJ, .
. _*i r<*i=j . . ertsa.
. ca\
25
vyA
Vy-iJlA>l (A^. ^O^A*A\Yl:iC\ . r
. vsira rti.
. en
.i >cn vwiK . ^X-*T=J.I ,cn ^^^r . rd.i.A.jAA vvVai
.l ,CT3 CV .
.i >cn
10 &V-1AJ.1 ..x*r< ^_Acn^ 5?3C\ .en .
! r<llar3CXx-
. Vv Vra
.01=3.1 rds CDCVraO rd^iJL.i r< r ^c\^\. 5o
vvA . ^lijAa.!.^ v*A
15 ^U.AjLa.r. S*) vA .en ..^^rArC r<*t2n vvisa ^lis.f>c\
003
.T vvis
20
. 03 .
1) The MS lias ^r^xa (sic).
VNG.rsK
cn\
f
5
vvosa r
cfi_l A-Qjs .VA . K ^a.-i ia.T- STai rdi.icDCX^. Klicn^
.i . vvCV
a ooa.4J.i KlK .
,02 vv
10 cra-ik rc* 2 ^ .en .
vvJsaz. >-r>>K.i c\c vy-^i-i>- . en . w.o\ -*c\ V\>:
..i vyK . vvcxraK vvoKi ,cn vs,c
15 .acrii^r^.i ,03 vr<t\ . vv ^o^iA r<ls/isa^. . vvi
cn *. vvo* .=30 . . rcC.^.r<=)C\ reix.rj.1 <xx- A^ A
ii.! crA cK*.i
caA ^acxz^^ ru.i . en .
. i even
. v\c
VV-AP^ . en vw.
20 ^sa . p^clifc. c^cx_\ K -i^Aifc. VV-AP^ . en vw.H-r<l=)C\
. en . vN^J-^o foi. 1C3
V530rcfc\
1) Read reAx^^l (?) . 2) MS omits.
cocn
5 ^^\i. ^ocnl^ cA *. ^i K iaiA* . K i^^.i rdsna
rdx.lr* ocnra Kbcn ^u*r^i ai . oocn
CV=icb.l
vvr
. en . .I
10
.i ,02 pas, .en .
iA> *. ca\ ^^
15
.V\ .en .
r<bcn
fol. 1624
.03 .
v\\-*r2?aa . ^JL!O20 vv
v^.^a_^o vwi.
$\ao3 ,03.1 -^JSS . ^-1* .10,^3 vvi
CV.3QD _ C\
*. o.Tri^.T or
. ^rc jso r<l\
L^.l *. 39
25
co_\ ja.V\ 1\ . AiA:i rdl
Cl-An
l J3.1\ .
5 ^-- y"*^" * ** i -*. x. i ^k >.i .*Jk.j** SJ- vr -^.j ,^ ^J*ll ^^ *%* ^ ,1^J 4,1 * l V.^ *..
.i ,cn
.I r<l^?3.Ti>-
10 cTi.iax.aK Kis?3.i . . n^Tcn .nax.1.1 ._*^ ja.l\ . on
15 . , ^
ocn.i
f l.
.l ,03.1
20
cv.Aa
. Kfcvon KVO <<!. Ail ^^ca-^i^. K ioAv^ A.^. rx acn
^58 r<bcn K^La . ^acaA rctocn A.^ajo onia a Ktvcn
5 r^ii.x.=> >cn r^\iajsa.i
. orA r i.2ii.v^
C\A> . . ,cn K&lOSa.l&t O\ *. cri\
^rt K caArc K^xV^.i Kl sa.io K -i^^.i
r^.i vyr^ . >tsa ^.i GOT rdxiva.i OK
10 K .icaA .icncbo . prta-lrc*
. ,cn^r rci^a.i cofifl.ia cn v.*.- r^cn .
15
cA.cn. rf^oten rrreiXioo .klMO .^CVA i^ljj.i acn
. r<fc\on Vsori r^^ioyra JJLS.IO.I r^JDVSfl.T fol. 1614
20 -VN^*ga .en .
l.n CYD. -\
.i >cn
25
.l >O3
03 ii
03 -1.^.^ on.Ta.^0 Kl"2ajjL K -icn oax^jAi. ,cp
rc T-^jja o3^v^LM.i. ,cpc\ .
10 r^lxA.Ta r<4joi .rso^cv . . r^oxa ?3.i ocn
.i ocn
.i oo3 l
15 rel Sa^A A^i?3
Klx.*.Ti3 rtlwOT .
J.l 003 P^i
003 .T-^ Oc
03 i^^ . ,0
20003 rdSoi^.T KlHiK* .TA-=3 . Q-T- J -tO rLSL.l OO3
rc^Ao^va ^3.1 ocn K i^ JOSO^UK ocn . cpi^ >on*ino
OO3 *. OO3 K i^awCV . . 011*273 "lto OO3
o c\oa Kli i-wK OK* .
o.i oo3
rc .icT) rel- 5o
KO03 T^a.-X- SS KltO.TO K -i-.A .Vx=J . K &UiA^A
r^x*ooa. < i
*. rcisal^.i
35 .2^0,2*
i r<A\AjJ rc cn^^ix s rds^.io
02273
*. AAo oiA r^od r<&oa-*i^\ Kl^ico KlloiA AnL.i ,013.1
\ JL^Sfia rcA .IA
ocn.i .
i. r<A
$ua.n rtAr^ . cniA JC\ onx^l ^vrujiK* rcAo
J3.1\ ^x
i^\ cn.\ rco .T^C\ .icn.ivi.T rdi.T^- OCTITD rdioniA crA
A An
r^A.i . .^..m-isaa j3.T-fx?3 pt .iaa . r.i
3 r^Ao Klx^l a r<A
003 p9 O.^rt r<l2w3LCA T<.1 p9 rt .TA^l . CUOT
15 . . r<A ore 01.1.^3 A-K Kl*V3 Ocni . .no^Ji js.V\
oca
oca* a .IA.I . Viarc QQiiirCUr ,VJ
20
. 03 . *.
25 OI^L.TOO CTl^i=3C\ KijLAX.^?3 Ol\nj..l OO3
^
>.tc\r< .1^0 . r^cWr.iio CQ.VA.I rtL.ii
.en .
..x-^o vvr
^>.i ^.*n ,cn=j . . A ^.icxx. p^^oeXs JS3
00.1*1 K*cVxjLi*. cV^cxAoi vK* *. ya rc .v** . . A .1^.1 a.z.
VV-AK
. oocn
10
-, ^
. . cc\-\c\^ tJSarc .i vv-*^ cn-i-ra.l
v\-*.T
. rtlxiK r<oal^ .^IAJ Aruar^ K^
. \A T-=J.
Jr< :t vyr<* . ca^T=3C\ ^oai^ ^?3 r^.t
vv
15
\
. . . \ . .
fol. 160
C\cn
.1 ocn
ocb r^caK .i cnv ^jrc K cn.i ,cn
caA oen.i *. ^._*i ^e^Hc^.
A^-.i . i i?3rc ocn.T
A
25 . .^.i^a\ ,p.i\ pt^iwK K .icn AK O . . cnc^asoa .
.tcnco
i cna.i.13 i&l 000.1 . .2^000.*
cbi^A c\A *. ocvcn
. . OOCO
1 oc
ocn K vuA rc^v-4jC\iii-A>.l .
]0
. .i cur .
.i vw
.tD >cn co
,oa.r> prfrC . jcna.arc r^-Soi ca-inrra rcijsan caS3ix=D ibl 159<5
15 AKfo r<ll-2kco . iji^K OOD.I vy^r^ r<<K_.iJ573:VD
>cb
. IA* .TAJ ^raKb rdir^.l . T^arC ocp.l
-1 O . ocn A*.i
20 r<lx*.To rt i ixa.
en .
.l >on
ia.l cn^\a_l-i=3.t5O
25 .
. \ 01*01= K crApc
5 .
ca_\
.m
*^i^.i . . rtlocrA A^ rdicn >^x*K .
10 cn^cxlx^rxrj .T=>rcll rt A.i caA v^A-^icx caA .TAMP^,! ^?3 fol. 15
,03 --sa AVw^v.r.rc Kl\ .v^ iaa.i^K .T *.
l . . ,^c\cal^3 ^.A ja
15
crA
r<x*iaooa rcl icu cbalnt. KlH
ai\ i
20
1) Sic. We expect rather i^ .
2) So originally, but later changed to rlxa or
5 c\en .
^cv^^M^ *50
15 jcnoK.i ,cn
cn_L^
20 ,c vyK . ^ocr oeuoa^.i ,cn jSfl -irx^
*.T ,co=> .
.i ,03
.! ,cri=3 . . K-=p^ Kl\ VwlSfl
25 c-*K V-*reijLT?1^3^ >03
10 ^z.^a. sao ^LjjL3LZJ?9 . en .
. T .T-D ca_\ OL^JQ.I realist .l ^x_\*^x=3 . . ^\*rtlli^r< cri-\
r i.\
crj
rtllcn . . rd^-ix-.ia . vvifil vrA . Axnxi vA.i ja.V\c\
nd^icn ^=ac\ . Klaiaos cra*ic\.x.
rtlica.^
rtlfl.V\.i cxaiA . en . Kl-ki-i-
T.= K .tcn ca.L^,i ooriA .
3 ca A
10 .TM AA ^X-APC ^ K^\i-.i rd^to ^n rsor^ cn.^ fol. 158*
ca\ Lrj .
>car>
15
KlacrA.i
20
.IA>C\ rdli^ .T**
ca
25
oc\cn
l^ ^Acr> r ..r=o . . ^crAr^ r<lV53 ^cA ^^uK .l crA
A^A.l TJ^OP^ r^ll^jco ^.J50 Kllca^ . . ^_*^*i^> KlA fol.
crA \.lkj.i jj.i\ . .i K^cxrA o rd^..T^JCV rtliocn
.1 ><TJ
en .
r
..1 O.V-u.l
15
. . oacn
^00^73.1
K .tcn
20
.i .cn . j3.ia rcut-.i rsis^ ca-.\
.I A\paa . ^\i3r^.i rdsaikP^ K^Vj
Ariz. . rtlSJU-CVM.^ .T-AJ r<L :n^. oriA_^Ct oqp r<t\cn.l
1) The MS gives alternative endings:
.i fol.
,caa . . pc norA oaA ooon ^-a. .1^ cAa r<*T3 c\ot>
A\.1C\ .
aA^
o-trA nc erAr<
10 rd^.ijo rxlioors ^ oaoaJl i. . rdscafi j
^\*>^v.l cAc\ . ^.l*.i
15 *
. ^. r.i o acn . . ^**
i-TJsa A>C\A A ^r^ . KllcaSi ^oc
20
.i ctA ooco lA sa ^x*nc^.*i^ . .1 Ktvcal
l ocn . .
1) The MS omits. 2) The MS has a double ending,
.i ,ocr> ^*c
en A Kb en .^l
Kfccn rel&.va.i r^.icu.i rsa*A .icuA=> aAl rt .icn M. 156J
Sa^i rc .icn
5 oocn ^ocaj^x*r<
rf-i-lr<l\ caA Arc K .ICTD
.i K .icn r^^xaai..T ^OL^.iaii.i K JL^.K . cfA
10 KVAxrs.ia K ^ai.a Kl ^iwi v^ortto
.i K .icn
15
.l vwaK ^j..^5iA> KlsrcA ,.1OK
.i OCTD
rd\ Kl
20 .
oorA
o >cnn .
25
cA
.a.n^.S.1 ia^C 1 [ja.i\] r^i
( 2
T As*.
.I ,cn
^v.V^ crA ^^.jjcsoo orA
5 K \r< i A.^. r^Cto iAx^a so K ia.Sir^li^ .i .liisoKb . . rtfi\i=i\ fol. 156
10 .
>OD
crlSnA O
.T=J Kboo ^jttx am
1) The word is illegible in the MS. 2) The end of the word is
torn away, and the above restoration is entirely conjectural.
3) MS K&cdx*> (sic).
A
O.W
. rrfcrArC"
fol. 1551
V V V . y -.LI
10
15
1) The visible remains of the word look like ..IJ.AJ ! and the above
is the only restoration that seems to me probable.
-ll
,01=3 *.
cos
K .icfA T- Saw.l .
5 . pt cDCVS^ilrD.i ^ a.icn rtlloa^.i K^AaL A\c\ctJ
A Kb i x* rti^a pa.To rf_ir. 1 ^a. 1 5?3 oK .i ,03
caito ocal rtli..! r^.icn r^ia.3 cnvso
10
,CT3O . . KlX_:-n. rCtr-.TCX-O ^3 113.1 .=JO ,CT3C\ . .
i ,cr) & *. ^.*ca*x*rc vr^.l.JL.l K^sai*. A*^..i r^.*.Tc\ fol.
15 ^Acna . rellx. saxJ^a isart ^ii ^.xx*i r<* < i i 70 .TO :
* al QO .1 _*
20
25
731-0
acp .Tiai VV-*K
A Kb ...iCuAra ca.x.*i
vi
K*.l->j . .
VV-A
.i >cn
15
.11 . r<lr..lC\._n_\ Often .
irc .i . . rclx-.icxn As. ^
x-.rt .i rtjjiaafa As. ^*\^\JS.i ,01=
,en vy^ . ^ocrx*^x*r< ^.O.
10 vv-AKto . vlTJSUXJSa AK* r<t\crii
.............. >ci3 fol.
>cn .
crA
DOT rdi.v^s . r<Vx=).iSfl
20 ^
ii T*l] rc^ca^ ^AX.).T ,013
1) The MS is here torn a little at the end of several lines.
2) Cf. George of the Arabs fol. 1896, from whom this is copied.
5
13
20
.ik^.i >c
vwj.i io )a^o Ksu^ ca .i^.i >c
crA * 1
Kbca.i . K . U si^a ^. &\,A^i..i even vv
. v*.
.^\ r
Kbcn.S vvl^. A Kt\ . rdlcaa.\ 1
10
v~
Ki^io Kl\c\ . cn-te^ .TirD K cn\K
-i O\_rC ."V^Sk Pv ,TCT3
.i r<lv^.*K ni jsaaL ^=01*
i
Kb [en
i^K A
25
. VVCV.AJK poA. K^K \C\ vO-
.! >cn
oco
.i ooa
AK .l >CT3 n r^^.^o . r^lrjictnra AltTl^a Kl^?3C\.lo tul. 153<
.l >cn
. ca\
1) Sic MS.
10 rtdxihl^g . r^dx^o.i rc . Vaxra r<Ac\ ( l
lAjj O.Z. ,. * en ra
J3.11 r<Csn \ X.
K .icna .
15
rdicn.^ TJSOr^.i cuiA^ a^. rdsalx. As.,
20 ^^i-ifl vsar^.i ,03 vyK* *. ^73 ccoiAnl
.1^ .
vw*
K .icn Kl_2kxJj KV^lsL-n fol.
rt&Ollo
1 a .
i\a,\ a^x^^xi.io . rdlea^
10
ji-Sa K QQ.XJ A_^.c\ . rel Sa.VjL.l K&CuX^
. rd^ilr. 731.0.1 >cb
.l O.A
r x\cn r^A^p^o r^i^cn . . crilrava rcA.io . rdiAOcn
20 rtx^O.lO KlooCUj.l cn
^to cAc\ ^>Ocairj js.i\ K
.i j3.i\ r<A .=ao> a^cn . . retnx..! ,cr> . ^,
.T.C K!bc\TAc\ K irxXo rdrartA
1) Sic MS. The text seems out of order.
cn-\ ^:so v^orao oso.l ^c 011*3^0 ^ooin M. 1520
o^ur^.l A* returns*- .1
j3.it KoiK .ijjo j_lj.l5?xori53
5
003
10 . rc
. . K^isL ^Acb A^^j r<ll. < i*ca < ^
,cn K.T-JJ.I *. ^-*.i ^_*
r<liOcr) cfia ^cut-.iri^xJ.! *. .rao^x
15 oc cai&.i Klix our^.i=3 . ca*iii oc .aijoSo.i ocn.i
rtllrc icat?3O . ^uisaicnfio.i cAo .ooo.iajooo
rtll^r* . ca-*Ax_*p^ K AiCV-l^ CV_\.l
K .l.T-ii )
20 . rc^u.io^o p<^\(M=7i*cn oa.^uK rcAr^ . >cn
ore* rC .l.T-.M .^Vjj rc .iO a OK
oqa %A^ KArc* . ,03 K&airdA.i Kll^rt o
! ja.it
000.10,^000 Au^oo.l
25 rttaOjjA.i .s^..t)\ j3.it i =jc\^ . . 1^1*0^9.1 O\o
oo r<licn^\ reLiarQ i. SOK .
5
>aa=3 .^.Jib P^.T-A* . . {.-A en
v\V2kl.
C\CTD.! K cvjji sa ,t5a&l=> t^Jnfa p<lica^ vv^
10
. vv 9-1.
v\
15
KlV^rx r< -a.\.M A\x. 5?3 rtl\o . oo,\.*.i
OOQ .
*.i *.
caA oc
20 . .^iA* \.l-r< rt .T-^ . >CT3CV.r3Pt
v\
1) Read Ajax.
. cn.icvL ^aruo cni-^^ ^^9-1 ^cn .
ocn >i^ o.icr> iznr* ocp Arc* rcli^co
-*l
11.1 a. A . KVxra.ltai caA
_\
.\.s.\.i
cno.icr< ?3.
15
\
20 .
CUO3 .
25 Oen.i
Ai*. .
t .Tnilx- ^J.l (sic)
3 03-13.13
icn Kllrt . *AorA ^=73.1.1
a.i=JC\ . .s.:ta.-ij8
A.i. .N no^K .v^ a.CttK cara.i oaa
. c\uK A.Ari a.l sa^.i ca-^axn oc
10 ^..
.i vv-^
^*i.to . r<i>xi.xJ^3.
oocx\cx^ . rcl^cun vyK* ^.1*0000
15
20 .
o.i i K -L-ifla Kl-sa.i.i AJa ncuAa PC T. ^IM jj r<L\c\
. c\c\on i^ r*n Arc . ocb
.i caiso o.ii.
,CTJ
en*
,03
K .-u* . .
KlAa . KWrra rtl^lio
10
i aorA
pa ^J
15
.l fol. 15L
criA
o .
jAoo
Kbcno
c\c .
,cn
a.V^i ocb .
25
1^ [cv].icu>r< .i isonf.i ^*.t ,01=3
r<l\.i rsf^-i^irj cnorwrc :* .
. . OOCT3
i ^>CX_\ . ^_aera_\ Ktoc
.i rdx.cn
^ooa oocn ^x2k>cv\x.^3 rtc\ . K Qai. rcScsa.w CV.IOT ocvcn
10 rfA.i AJ^i?3 . j2
.Vk. rfA.i ^a.icnc\ . ^ocrA Kb en .
rfA . K .tsa^a ax-.To^rcb ^^acaAcaw cx*oa*>^rc f
15 ort . ^a-iK* r<l\.!=riaL3 ori .
OCQ Ask.l K orAre ^Qfli^x-SJ rcll 5a\^^3C\ . K H
,cncxL.i
,cn
vv-*rc
20 ..JL^.TQ ^oacal Kll .o.-nu
,cn a arc
c :
25 cvcrA a>i
r A
cr> *.i ^000*1 . Ku.wi ri 3 c\Ocn
. oc\cn
ac\cn
10 rtll-i-a a..^JULJ.i K.i^n oocn
. oocn
.Tw .\*t=3 ^.^ .
oaara . ^i^ OK* siStt K Qaa^
15 v-*rdia. i^xx-K .i Acn >-A\o .CUI^XI-K . ! Acn cxA\.i
>car3 .
20
,ai=j .
iiorc .i
1) MS KUi&i&ca (sic).
ocnnxcu> K cn^ fol. 1495
rdlca^
ocn .
^1-1=300^3 r<"cra
,i >cn
,cn
10
.! ocn K / caAr<
]5
A>cA
.i ^.Acn aA\ 73.1.^3 i._rr< .i ^.xAci
j3.l\ r^ll.
rcbcn
pa
oocn
r<Cx. iw
20 . .
_c\._icT3 .oocn
0003
Kboa
oocn .
. oocn
25 c\_acn . oocn
f i.
^ i lijspK
.i ocn K ^CV.JtoX en A ocn
nc .i ^tioK .T^ K^cxrx^V=3a.j3 crA
5 rlr>\ ^ocaV^a.i rd ^l^K . rdx-cn AK* ^A^- ^ojji^rc ^ A
. ^.A
cn
10
15
1) The MS omits.
%-Ti-.l fX^i >.\ .icnoo^.i PC^oicnoaA.i
.^.
20 caA
-nan.}
cucn.i
j.T ocn .
10 .
. rc ca A K
rdxii=j Kbooo . ^Qafiatrt ^xsa rcboo K *. .i^.t ocn
rtAr^ . r^oaAr^ > ODC\Ax_*r< .i ,cb ^_*53 .SiA.w^.-l-K r<l\ .
5 .T^ ^JL^ljj ^iiri^r^.l >ca=j . r< caAr
.!! caA
Z A C\
15 .
.l ,ci=j
20 K caK r<\2a caA .v^ caA
>CV..jao
>ocn
25
-V
cnioorirj
H-o ( rsilral.i
.i >cn . KL*Hcu vv-a
ca\ c
.i rc .icn
cfA Kli
rtlicrA caA . ca_\
.1 ^03 .
.i oor?
caA
20
.i ocn
1) Sic.
ocn
&V.X...T.D . K H
^_A_\CTD
CUO . .1CC7
.i ocia K vnA caA
fol. I4f
crA ^lAAxn
.i . . CTI\ la
c . .
c\c .
10
enA ^ii..\j3.^3.
c\no
.1 ocn
c\acn
cai-i
ocn rCccirj Acoa* rttvcn
20
.IcrA
fol. 148a
25
. _*.i .V3l^-.l C\co
5 or^ >i.xjs?3 v\=)3.i 0030
v\=)3.i
.l ocb vK* . vO-Jo
15 Tikta rd.x-a.nio
.i cn^oAljA
20 m^O\JLjjt\ TJL^O rC \oi^
i ^ocaA A^x-i.i cn
a.r53 ^ \ >.
.T Klixinax- .
ol. 147,
. . cra_x_A> .^.1 K tK i ^ocnA
: cn\.ja
10 ^3 rdLoia.^ Ktocn rdja-xl^.^ K oaxo .tx=3O
caLa ^. liVgaV. .1-^ ^Ot_\ > TU3O
.i ,i^3 A oa^K en
1) After this .AA^^IK O would seem to be required.
II.
rcix.cea.1
. ncllcn
: rtir.a.1^, K TO^VS*) . . ea_\
5
>3 OCT3 .>ttl r^OXl-O >T^^ A.iirc .l f79.1 OCT3 V 1
10 r<L 2Q.io3.i . r<V*.A,ii. %-2^ir< .i >O3 ^.aK o .013
A -. -
<liTX.O ^.A^liJ CY1_\ OO3 .3^-13.1 OO3
O O O3 K * Oi!5Jl_3C_^?9
. O003
on*
*. ena
caa
vv-*
: Av*r<lxir< fol. 19k
.cn
r^.icn .
10
_*.i .cn
vv-a
15
a ai_*^x-*K
: K T-.COIO r^sa -iiA >onojj.TD ^AtKb
33 rtlx-icno . K&uiiL da ^i^arc :Uk rtl
K&oA^ia ca-\ .i-.Tn^o . rr:vo Ktwojia A**. oaA
r<laca*k s.i
: ca_\ jLX.ida.i Kl 1 ^ fol. 1904
ca_\ rd.i ..i .l
oo
*. aa_* < -=c\.i
15 _*^ OOD .o. rc icaacvxraa Kluiioo r^jjtra 0.2.3 0X0
ocn Arc .
20 .
vw*
.T oo :
Kb col Av*K oa ^3, i OcaiK
vvnoUO
cars &.i )a.is?3 50 K^2kO.iO Kilo . .^rc^ rcA ca*i*i . carj
25 v= Ocn % 2Q.l K i.O >2k nr.! 99.1 . 1MK* ^ A Kb
r&Sn 00=3.1
.i 003
ocna : r<L.i
i^jsa
10 ccno
.l asi-
15
ocn
K&V_.\.I
^_&Acn r<lijjLXJt?3 ^o
K ocn.i ociao .
a..i ocioo K tcx^ri OODO
c\cc\ .
.icn.i OOTCV . K.T^.
Anil, .o. K iii-.i
ocn
20
.i OK Kl3K / Qo.i OK*
ca\
1) Joined by second hand.
10
Ooo.l *-*.l .cn . o.
o. o
.i r<lx-^c\,i3 3.10
even KL.i rt SiQasa c\ca*cQ. < i?i3
.rj\ r^.Vw
15 j.j.^L ^v\^xr3 Ort . Pt iSi^
. .iCuAn rtl^C\.i3QaA^r^ ^_*^ caA
..-*.! jLiB&trt . > on a..*.!* .ia.3.1 caA J^Ax. r^A
ocn
ocn / r^*.
20
7010 .^oiasw C\CTI=J
1) Second hand _aiaSO.l .
O3
/ Ki^. W A.^. cvJL^j
X OO3 r^O\r^ ._*! r<l^lCv=a TI_JQD .o
. To.lK .l cYa_Ji30.2i
crira Ocn.i .ion : Kijtxrsa.i en 1x0.1 r<AvJCU
,cn K^cv-A^ . r<li.J>ar=3.i
.K crArc^.i Klirj
. o .
15
r^Tt.T.0
.To r<V*c\i .
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TEXT.
I. GEORGE OF THE ARABS.
II. MOSES BAR KEPIIA.
III. THE SYRIAC ANAPHORA OF ST JAMES.
IV. THE BOOK OF LIFE.
CAVIN ilMART
KNOX COUEGf
TORONTO
COLLEGE LIBRARY
