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MeNei r<^p tA ynep hmwn eic to AiHNCKec hchp^ npoc(t)€po3N, npcoTON 
MCN eAYTON AiA Toy CTAYpoY npoceNefKAC Fna Aych hacan eyc'iAN haAaiac 
2!via9hkhc, thn eNxeAecTepAN he kai zcocan Y^rep nANTOC toy kocmoy lepoYp- 
fHCAC, AYTOC iepeioN, AYToc Gyma, aytoc lepeYC, aytoc Gyciacthpion, aytoc 
Beoc, AYTOC ANGpoDHOc, AYTOC BACiAeyc, AYTOC Apxiepeyc, aytoc ttpoBaton, 


TOYC Ai(oNAc AneprACHTAi. S. EPIPH. Hacv. Iv. 4. 


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

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

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

vlil Preface 

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

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

Preface ix 

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

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

X Preface 

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

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

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

Preface xi 

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

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

xii Preface 

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

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

' In the transliterations of sj'riac the Jacobite zekofo is throughout repre- 
sented by o, the Nestorian by a ; and in Nestorian rubncs the present Nestorian 
pronunciation has been aimed at generally. 

Preface ^<^^!n_jy xiii 

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

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

xiv Prefi 


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

F. E. B. 

Feast of S. Thomas 1895. 


Introduction . 

I. The Syrian Rite 

II. The Egyptian Rite 

III. The Persian Rite 

IV. The Byzantine Rite 



Index of Biblical Quotations and Cross- 
references ....... 

Glossary of Technical Terms . 




The Syrian Rite, p. xvii. 

A. The Apostolic Constitutions, p. xvii. 
Structure and Sources, p. xviii. 
The Compiler, p. xxiv. 

iii. The Liturgical forms, p. xxix. 

1. The Clementine Liturgy, p. xxix. 

2. The order of the Liturgy in the second book, p. xlvi. 

B. The Greek Liturgies, p. xlviii. 

C. The Syriac Liturgies, p. Iv. 

II. The Egyptian Rite, p. Ixiii. 

A. The Greek Liturgies, p. Ixiii. 

B. The Coptic Liturgies, p. Ixvii. 

C. The Abyssinian Liturgies, p. Ixxii. 

III. The Persian Rite, p. Ixxvii. 

IV. The Byzantine Rite, p. Ixxxi. 

A. The Orthodox Liturgies, p. Ixxxi. 

B. The Armenian Liturgies, p. xcvi. 


A. The Apostolic Constitutions 

The Apostolic Constitutions are a manual of ecclesiastical life, 
a body of law and ethics and in some degree of doctrine 5 
applied, enforced and illustrated by instruction, exhortation and 
example, purporting to come from the mouths of the apostles, 
speaking now collectively and now individually, and to be given 
to the world through S. Clement {Ap. Const, vi. t8: Ap. Can. 85). 
In the course of them there occur a number of Hturgical forms, 10 
and in particular the so-called Clementine Liturgy and the 
outline in the second book, both of which are given below. 
These forms come to us therefore not as the libelli of a living 
rite, but as chapters in an apocryphal literary work : and it 
follows, first that they have not been subject to the processes i^ 
of development which affect all living rites, and therefore that 
they still preserve unchanged the form in which they were 
originally incorporated in the Constitutions : and secondly that 
any inquiry into their sources, date and significance must 
start from the question of the origin and composition of the 20 
work of which they form a part. They therefore require 
a treatment at this point diff'erent from that of the rest of the 
documents contained in this volume. 


xvlii Introdtutioii 

For the sources of the text see Lagarde Constitutiones apostolorum Lips, et 
Lond. 1862, pp. iii. sqq., Ueltzen Consiitutiones apostolicae Suerini et Rostochii 
1853, pp. 281 sq., Pitra Juris eccl. graec. hist, et nion. i. Romae 1864, p. 11 1 ; for 
editions, Ueltzen pp. xxii. sqq., Pitra p. 112. The text adopted below is 
5 Lagarde's (his apparatus gives the readings of all his mss. and of the ediiio 
princeps, Turrianus, Venice 1563 : Pitra adds the readings of the Vatican mss. 
and of several editions). The numbering of chapters and sections below is 
Ueltzen's (Lagarde's chapters do not always correspond with those of Ueltzen 
and Pitra, and neither Lagarde nor Pitra subdivides the chapters). 

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

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

i. The Structure and Sources. 

15 I- Bks. i-vi are derived, by means of considerable inter- 

polation and some omission and modification, from the 
Didaskalia Apostolorum, a work of the early third century and 
of the same general character as the A. C, except that the 
dogmatic element in the latter is proportionately larger. 

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

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

A large part of the matter of bks. i-vi is also contained in 
the Arabic and the Ethiopic Didaskaliae : but these are derived 
3D from A. C. 

On the arable Didaskalia, which is unpublished, see Funk pp. 215 sq.; for the 

contents, as compared with A. C, pp. 222 sq. The ethiopic is published in 

Piatt The ethiopic didascalia Lond. 1834 (ethiop. and engl.). It is derived from 

the arable, perhaps mediately through a Coptic form: see Funk pp. 207 sqq.; 

22 contents, pp. 209 sq. 

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

The Syrian Rite xix 

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

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

3. Bk. viii falls into four parts : 5 

a. cc. I, 2 TTtpi x"p^(^f^aTa)i>, which perhaps includes an other- 
wise lost llfpl ;^opicr/iarcoi' of S. Hippolytus : in any case, much 
of it is the work of the compiler. 

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

/3. CC. 3-27 TTfpX xf^poToviS>p, consisting chiefly of the formulae 
for conferring all the orders and including the 'Clementine' ^5 
liturgy (5-15) as the mass at the consecration of a bishop. 

7. cc. 28-46 7T€p\ Kauopcov, being a collection of canons on 
various subjects put into the mouths mostly of individual 
apostles and including regulations and formulae for the 
blessing of oil or water (29), for the office of evening (35-37) 20 
and morning (37-39), for the offering of first-fruits (40) and 
for funerals (41). 

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

(i) In Greek, besides a number of mss. containing fragments 
of various lengths of the matter of bk. viii, which are of 
no importance for the present purpose, there is an important 3^ 
group containing substantially c. i sq., 4 sq., 16-28, 30-34, 
42-46, i. e. the Trfpl yapiaiiajoiVy the TTfpt ;^6(poToi^icoi/ omitting the 
liturgy (and with shorter forms of the prayers for the bishop 
and the presbyter and a different regulation as to the reader), 
and the Tre/jl Kaviwuiv omitting all the liturgical elements : the 35 
ascriptions to particular apostles are omitted throughout. 

b 2 

XX l7itroduclion 

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

5 For the mss. see Pitra Juns eccl. graec. hist, et mon. i, Romae 1864, pp. 46 sq. 
(but the list seems incomplete and the description of the contents not always 
accurate), Achelis Can. Hippol. pp. 240 sqq., Funk pp. 142-144. The text is 
printed from three mss. in 'Lz.^diYdi& Reliquiae juris eccl. antiquiss. graeceVindoh. 
1856, pp. 1-18, under the titles AiSaffKaXia rwv (17. drroiTT. vipl xaptcr/xaTOJU ( = A.C. 

;o viii. I sq.) and Aiara^ets tSju avTwv dy. dnoar. nepl x^ipoTOviSiv 5ta 'IkttoKvtov 
( = 4-46), and the latter also in his Hippolyii romani quae feruntur omnia graece 
Lips. 1858, pp. 73-89. The ascription to Hippolytus is sometimes omitted, 
sometimes given to the whole of this latter, sometimes only to the section 
corresponding to A. C. viii. 4-31 : see Funk p. 143. 

I ^ As to the relation of this document to ^. C. viii : Lagarde (opp. citt. viii and 
89 respectively) and Funk (pp. 147 sqq.) regard it as an excerpt from the latter, 
Achelis (p. 243) as a proximate source, and Harnack (p. 643) as an excerpt 
from an older form of A. C. viii. On the one hand it refers to previous 
regulations, which find no place in the document itself, while they occur in 

20 the earlier books of .^. C. (Lagarde Hippol. p. 74, c. i=A. C viii. 4, cp. ii. i sqq.: 
p. 82, c. 20 = A. C. viii. 32 § 12, cp. iv. 12 : p. 82, c. 21 = A. C. viii. 33 § i, cp. 
vii. 23 § 2); the signs of the compiler's hand are marked (see below); and in 
view of the festal cycle in c. 2i( = A. C. viii. 33) it cannot be dated earlier than the 
middle of the fourth century (see below). On the other hand, the prayers for 

25 the consecration of the bishop, c. 2, and for the ordination of the presbyter, c. 4, 
are in a shorter form than in A. C. viii. 5, 16, and the passages they omit are 
those in which the compiler's hand is most clearly marked; so that the omissions 
can scarcely be the result of excerption. The simplest solution therefore seems 
to be that given above. Against the Hippolytean origin of anything except the 

30 nfpi x'^P^'^h'^''''^^ see Funk pp. 145-147. 

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

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

The Syrian Rite xxi 

translation in Tattam The Apostolical Constitutions or Canons of the Apostles in 
Coptic Lond. 1848 : the ms. (Berlin Or. 519) from which Tattam's text is 
taken contains also an arabk version, and there are several other known 
arable mss. (Funk p. 245). The boheiric is divided into seven books^ of 
which cc. 63-79 occupy iii-vi : Tattam's text omits Lagarde's cc. 74, 75 a, 5 
corresponding to A. C. viii. 32 § i-io. On the whole see Funk pp. 243-245. 
Cc. 63-79 ^1"^ generally regarded as an excerpt from A. C. viii: Funk p. 256. 
But Kleinert, in an article Bemcrkungen zur Komposition d. Clemensliturgie in 
Theol. Studien u. Kritiken, 1883, pp. 41 sq., treats them as derived from a source 
of A. C. viii and not from the latter itself, but on no sufficient grounds : the 10 
divergences from A. C. viii in the liturgical section prove nothing as to its 
priority, and in the only important cases they can be explained as assimilations 
to egyptian forms due to the sahidic translator; while the use of d/)X'cpei5y, 
p. 462. 23 (cp. 14. 8 sqq.), is almost decisive in favour of the whole being an 
excerpt. In any case the festal cycle in c. 75 fixes its date as not earlier than 1 5 
the middle of the fourth century. 

(3) In Syriac, besides some unimportant mss. containing the 
matter of A. C. viii from c. 27 or 28 onwards, there is one 
(Paris 5. Germ. 38) containing a document, part of which corre- 
sponds to the sahidic document above. This has been edited by 20 
Lagarde and is called by him the Clementine Odateuch. Accord- 
ing to the colophon, bks. iii-vi are apparently identical with 
(2), and in the text bks. iii and vi correspond respectively to the 
beginning and the end of it {=A. C. viii. i sq. and 28 sqq.), but 
bks. iv and v are wanting and are therefore unknown in detail. 25 
The document may be assumed to be identical in origin with 
the sahidic and to represent an excerpt from A. C. viii. 

The text is in Lagarde Rel. jnr. eccl. ant. syr. Vindob. 1856. Cp. id. Rel. jur. 
eccl. ant. grace, p. xvii : Funk pp. 247 sqq. For the mss. first mentioned see 
Funk p. 144. 30 

(4) The Sahidic Ecclesiastical Canons, cc. 31-62, form the 
so-called Egyptian Church Ordinances. This document includes 
a large amount of matter contained also in A. C. viii. 4-34, but 
with considerable differences in detail and disposed in a some- 
what different order. Much of the contents other than what it 35 
shares with A. C. suggests an early date, and it is impossible to 
put it later than the latter or to regard it as derived from it, 
unless it is to be regarded as an elaborate and successful piece 
of antiquarianism. Its origin will be referred to lower down. 

xxii Introduction 

Meanwhile it is enough to notice that it must be a source of 
A> C. viii, or rather, closely related to a source. Of the matter 
corresponding to A. C. viii. 5-15, with which we are concerned, 
c. 31 contains the rubrics for the consecration of a bishop, 

5 followed by the offertory and the beginning of an anaphora 
(given below Append. A 2, p. 463) corresponding to pp. 13. 33 
and 14. 11-24 below: and c. 43 corresponds to pp.3. 10, 5. 29 
and 13. 13 sq. C. 46 contains the baptismal rite, of which the 
outline of the offertory and anaphora, given below App. A 3, 

10 pp. 463 sq., forms a part. 

The text is in Lagarde Aegyptiaca, pp. 248-266 : a german translation in 
Achelis die Canones Hippolyti, pp. 39-137: an english translation from the 
boheiric in Tattam pp. 31-92. (The title Egyptian church ordinances \agyp- 
tische Kirch enordnung^ is that adopted by Achelis from Lagarde's Constitutiones 

15 ecclesiae aegypiiacae in Bunsen Analecta antenicacna ii. p. 451 : but this 
document is to be distinguished from Harnack's dgyptische sog. apostolische 
Kircheno7'dnnng, u. s. pp. 451 sqq., which is the Sentcntiae apostolorunt of Pitra 
hist, et mon, i. p. 75, and the apostolische Kirchenordnung or Canones ecclesiastici 
ss. apostolorunt of Funk p. 249). Funk's argument, pp. 254 sqq., for the 

20 priority oi A. C. viii is unconvincing. 

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

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

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

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

The Sylvian Rite xxiii 

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

The text and a latin translation of the first twenty-three statutes are given in 
Ludolfus ad suam historiam aethiopicam Commentarius Francof. ad M. 1691, 5 
pp. 314-328. On the mss. see Fell Canones apostolorunt aethiopice Lips. 1871, 
pp. 8-11. See also Funk pp. 245 sqq. In the title below, p. 189, this section 
of the statutes is called The ethiopic church ordinances in correspondence with 
the accepted title of the egyptian. Whether it contains any more of the 
prayers cannot be discovered from Ludolfus' extract which extends only to the 10 
ordination of the deacon : but apparently the deacon's prayer is wanting. 

(6) The source of the document represented by (4) and (5) is 
to be found in the Canons of Htppolytus, which, though probably 
not due to S. Hippolytus himself, are a body of canons of 
the end of the second or the beginning of the third century i- 
and of Roman origin. With some addition and some omission, 
and considerable modification, the Church Ordinances reproduce 
the Canons of Hippolytus, which are thus the ultimate source of 
a part of A. C. viii : while the fact that can. 3 contains the 
bishop's consecration prayer, in a form which is obviously the 20 
basis of the later forms, indicates that, while the sahidic in its 
present form is not, the ethiopic so far is, in the direct line 
between the Canons of Hippolytus and A. C. viii. The canons 
do not concern us at this point further than to notice that in 
can. 2 sq. the directions for the consecration of a bishop consist 25 
of the rubrical directions and the consecration prayer, with the 
offertory and the beginning of the anaphora as in the sahidic 
(App. A 2), and that can. 19, corresponding to the sahidic c. 46, 
contains the baptismal mass which is reproduced with some 
modifications in the sahidic (App. A 3). 30 

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

xxlv Introduction 

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

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

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

ii. The Compiler. 

15 I. The interpolator of the Didaskalia in bks. i-vi has 

marked characteristics literary and theological. 

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

20 v^^ith their cognates oBtrCiv alpfaiwTijs ainos d^ia and ti^icofxa (office or position) 
aiTv<paais (judicial sentence) 'yvajfuj (will) Sfff/^ov Sr]ij.iovpy6s Scardaffofiai Siacpopoi 
Svaut/vfj,os kiTHoaKTos eirtxoprjyiiv fvSoKfTu BeocptX'^s KoivwviTv fxt^TayivaiaKuv (repent) 
vofxoOenTi/ oUiios irapdvopos ir^piKoiTTUv irXrjppLiXr^pLa iroXireveaOai (especially of 
our Lord) irpocrSixfaOai trpoaTaaaav irpoxapi^fcrOat npovoia avyx^'P^^^ (rvp.(pojvos 

2^ <jvvadpoi(nv avaraffis Ti/xwpia {esp. ovk cLTipicvpTjTos) (pvais, xP^f^TOKTovos and the like, 
ipevSuvvfios and compounds in ipevSo- : dae/S',;? Svaat^rjs ivadi-qs : evvoia KaKovoia 
and the like : privatives in d- : and perhaps adjj. in -ikos : (pvati : Tv-fx^^vnv with 
genit. : clkovhv with quotations in the sense of 'to have addressed to one' 
(ii. 27 § 2, 39 § I, vi. 30 § 5 : cp. ii. 31, 53 § 5, 61 § 2). At the same time the 

30 vocabulary is copious and varied according to circumstances. (2) A style 
marked by the use of short sentences strung together : the construction is 
always simple, but drawn out by accumulation whether of single words or 
phrases or of co-ordinate clauses, esp. antithetical (esp. with ovk . . . dAAd, oii 
povov . . . dAAd Kai, . . . dAA' ov, ws . . . ovtws) or parenthetical (esp. with 70^), 

35 or by the addition of an explanation (esp. with on or yap, or by a participial 
clause whether simply qualifying a word in the main sentence with or without 
us or in a gen. absol. construction). The style is very generally the result of 
a desire to give a reason for every statement or precept and to contradict its 
opposite, (3) The repetition of topics more or less in the same words : see 

40 i. 6 § 3, vi. 22 § I, 4 : i. 6 § 4, vi. 22 § 4 : ii. 6 § 8, 44 § I : ii. 7, iii. 18 § i. 

The Syrian Rite xxv 

V. i6 § 4 : iii. 17, v. 7 § 18, vi. 15 § 2 : v. 5 § 2, vi. 26 § i : v. 19 § 6, vi. 30 § 5 : 
vi. 6 § 2, 18 § 2: vi. II § 2, 27 § 5: vi. 14 § 3, 28 § I. (4) A very copious 
use of Scripture vv^hether in long quotations or in strings of passages or in 
series of scriptural examples : in the last case the names are characteristically 
qualified by an epithet or a descriptive title. Notice the readings of Deut. i. 17 5 
in ii. 5 § I, 13 § 3, 41 § 7 : of Lev. xix. 17 in ii. 53 § 4 : of Is. Ixii. 11 (?) in ii. 14 
§ 8 : and of Matt. v. 45 in ii. 14 § 4, (5) As to the theological statements it is 
enough to notice the insistence, in phrases which may be orthodox in them- 
selves but are suspicious in their combination and iteration, on the preeminence 
of the Father and the correlative subordination of the Son and the Holy Ghost 10 
(of the Father d ffy koI fxovos d\7]$ivos 6i6s ii. 6 § 9, 56 § i, v. 6 § 7, 16 § 3: 
6 6(6s tSjv oXav ii. 14 § 9, v. 7 § 18, vi. 7 § i, 27 § 4 : d knl Travrwv Oios i. 8 § i, 
iii, 17, vi. 26 § I : of the Son 9ibs fxovoyeprjs iii. 17, v. 20 § 5 : Oeos Xoyos ii. 24 § 2, 
V. 16 § I, vi. II § 3: while the use of Oeos absolutely of the Son is avoided [it 
is retained from the Didaskalia in ii. 24 § 5]: the subordination of the Son in 15 
ii, 26 § 2, 30 § 2, V. 7 § 12, 20 § 6, and npooroTOKos irdarjs Kriffews emphasized in 
ii. 61 § 4, vi. II § I : of the Holy Ghost ii, 26 § 3), and on the highpriesthood 
of the Son (ii. 25 § 5, v. 6 § 7, vi. 11 § 3) : the characteristic use of d trapaKX-qTos 
of the Holy Ghost (esp. iii. 17, vi. 11 § i, 15 § i, 27 § 2) and the emphasis on 
his 'witness' (iii. 17, v. 7 § 18, vi. 15 § 2) : the denial of a human soul to our 20 
Lord (vi. 26 § x) : a polemic against second and third century heresies, 
gnostic (vi. 10 sq., 26), psilanthropic (vi, 10 sq., 26 § i), and sabellian (vi. 26 
§ i) : the constant association of creation and providence (ii. 36 § i, vi. 4, 11 § i, 
14 § 3, 16 § 2, 23 § i), the insistence on baptism into the death of our Lord 
(iii. 17, V. 7 § 18, vi. 15 § I, 23 § 2), and on the sabbath in relation to creation 25 
(ii. 36 § I, vi. 23 § I : cp. v. 15 § i). 

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

It has commonly been held that bks. vii and viii are a separate work or 30 
works, arbitrarily or accidentally attached to the earlier i-vi. See Diet, christian 
antiqq. p. 123 : still maintained by Zahn Ignatius v. Antiochien Gotha 1873, 
pp. 144 sqq. The doxology at the end of vi, the use of i-vi in the arable and 
the ethiopic Didaskaliae, and the limitation of S. Epiphanius' supposed quotations 
to bks. i-vi, seemed to point to this conclusion. But on the other hand, the 35 
doxology is derived from the groundwork, the Didaskalia ; bks. i-vi do not occur 
in greek apart from vii sq.; S. Epiphanius' quotations are from the Didaskalia, 
not from A. C. (Funk pp. 86 sqq.); the pseudo- Ignatius implies the exist- 
ence of the whole octateuch, and the internal characteristics of bks. vii and 
viii point unmistakably to the same hand as that which interpolated the 40 
Didaskalia ; while the residuum of apparent inconsistencies is scarcely 
sufficient to neutralize the signs of identity (Funk pp. 168-174), The internal 
characteristics are discussed by Funk pp, 116-131, 139-141, 161-179: but his 
proofs of identity might be supplemented. Applying the characteristics 

xxvi Introduction 

enumerated above as a test to bks. vii and viii (excluding for the present the 
prayers and the rubrics bearing immediately upon them) we find (i) that three- 
quarters of the characteristic words reappear similarly used, and besides this 
the rest of the vocabulary can to a considerable extent be paralleled in the earlier 
5 books : so ivvoia &c. and ^vcre^rii Sec, and for the rest see (pvaei vii. 22 § 2, 23 § 2, 
viii. 46 § 8 : aKovoo similarly used in vii. 24 § 2 : Tvyxdvuv c. gen. can. 8. For 
vii. 2 § I Kai 6 vofios diayoptvfi see iv. 10 § i : vii. 2 § 3 irvpos napavaXcofia see 
vi. I § 2, cp. iv. 10 § I : viii. i § i, 2 KaOws avros -noixprjaiv see v. 7 § 13: viii. i § 7, 2 
§ 3 Kav . . . KOiv see iii. 4 § 3, v. 7 § i, &c. : viii. 2 § 3 to iraXaiov see ii. 34 § 2, 

10 v. 7 § 4, vi. I § 2. (2) The constructions are of the same type. (3) Passages 
are more or less verbally repeated from i-vi : e.g. vii. 2 § i ayavav . . . p.6vov 
vi. 20 § 3 : ov liia-qa^s . . . 'ibovfxaiov ii. 53 § 4 : ov ra? (pvatis ktX cp. iv. 10 § i : 
§ 2 oil <pav\T]s kt\ vi. 23 § I : § 3 hiaipiis yap kt\ vi. 14 § 3, 28 § i : /fex'^/'"''/^**'^' 
5^ ktX vi. 27 § 5 : napa (fwaiv yap kt\ vi. 28 § i : § 4 'Axap . . . Tu^ei ii. 10 § 2 : 

15 'lovSas KXiTTToov kt\ v. 14 § 2 : 9, 15 ws yeueoicos ahiov ii. 36 § 2 : 16 37 x^*' 
poTovla V. 20 § 5, cp. ii. 46 § i, iv. 13 : 20 fXiTa SiKaioavvrjs ii. 15 § i, 25 § 2, 3, 
47 § ij 3) vi. 27 § 5 : 22 §1 rod dnoaTeiXavTos kt\ iii. 17, v. 7 § 18, vi. 15 § 2 : 
TO ^kv xpt^tryna ktX iii. 17 : 23 § 2 %v h\ fj.6vov ktX v. 15 § i : 25 § i virep tov 
TifJiiov aifW.TOS ktX vi. 23 § 2 : 26 § I vofxov KaTacpvTcvaas «rX vi. 20 § 3 : 31 § i 

20 rbv Xuyov t^s (vae/Bfias v. g, vi. 11 § I, 13 : Tiftdre tovtovs ictXu. (20 § i Diciask.) 
33 § I : 32 § I o tov ip€v8ovs vpoaTCLTTjs cp. ii. 49 § 2 TTpoaTfjvai tov if'cudovs, iii. 19 
§ 3 TTJs (vaffiiias irpoaTdrai : viii. i § 4 noXvOtov dae/Sdas cp. iii. 5 § 2, vi. 20 § 3 
TToXvd. TrXdvTjs, V. 15 § 3 iroXvO. /xavia: §40 vpo alcuvcov ktX vi. ii § i, V. 19 § 6, 
7 § 18 : § 6 TO!/ 6eo(piXr] Aa0i8 ii. 21 § 7, v. 7 § 14 : § 6 dXXd yap ovre AavirjX ktX 

25 V. 7§8:4§2 KaXws cpKov6fj.T]TaL ii. 25 § i : 23 o/xoXoyrjaas to ovofia v. 6 § i : 
24 ovK em dia^oX^ ktX iv. 14 § 2 : 27 cp. iii. 20 : 31 kv tois fxvaTiKoTs iii. 5 § 3 : 
32 § I TrpoarjXOov iw KvpiaKcv Xoyw ii. 39 § i : 32 § 5 sq. cp. iv. 6 § i, 2 : § 10 cp. 
(ii. I § 2 Didask.) • 33 cp. v. 13 sqq. : § i tt^v diSa^KaXiav t^? evae^fias cp. ii. 26 § i, 
vi. 9 § 2 5i8d(TKaXos ttjs (vcrefifias : § 2 dvdSfi^iv ktX v. 13 : 34 § i cp. v. 14 § 7 : 

30 46 § 2 01 KopfiToi ictX ii. 27 § 2, 3, iii. 10, vi. 2 § 3 : § 4 cp. ii. 27 § i : rrjs dpxifp^ovvqs 
KaTa/uavfis ii. 27 § 2 tuiv avTOv KaTafxavds lepewv : § 5 ra Se kef)' ■qjxSjv ktX ii. 14 § 6 : 
§ 9 wj/ ih ^v ^Ticpavos ktX vi. 30 § 5 : besides what is common to the Canons 
with the earlier books. (4) The same use of Scripture. Three of the marked 
readings mentioned above recur : Deut. i. 17 in vii. 5, 10 : Is. Ixii. 11 in viii. 43 : 

35 Matt. V. 45 in vii. 2 § 2. And compare the combinations in vii. 6 with ii. 62 § 2, 
in vii. 12 § I with iii. 4 § 3, and in vii. 20 with iv. 5 § 2. On the quotations in 
vii see Funk pp. 124 sqq. (5) The theological passages, so far as they go, are 
of the same character: o th nal /aopos dXrjOivus 6e6s viii. i § i, cp. vii. 2 § i, 
6 (xovos 6eus vii. 21, 9(6s tuiv oXwv vii. 26 § i, Oios hrjfxiovpybs twv oXqjv vii. 27 § i, 

40 km irdvTOJV Oeos viii. 47 epil.: Ofbs fiopoyevrjs viii. 35 § I, Ofbs Xoyos vii. 26 § i : 
our Lord as apxttpevs viii. 46 § 2, 8 : vapdicX-qTos vii. 22 § i, viii. 33 § 2, can. 49, 
and his 'witness' vii. 22 § i, viii. 46 § 2 : creation and providence vii. 25 § i : 
baptism ffs tov BdvaTov vii. 22 § 2, 25 § 2, can. 50, cp. 47 : the sabbath and 
creation vii. 23 § 2, viii. 33 § i (in both cases contrasted with sunday as the 

45 memorial of the resurrection), cp. can. 66. 

The Syrian Rite xxvil 

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

The identification of the pseudo-Ignatius with the compiler oi A. C. was first 
made by Ussher {Polyc. et Ign. ep. Oxon. 1644, p. Ixiii sq.), but was not commonly 
accepted until Lagarde (7?^/. jur. eccl. ant. graec. p. vii), Harnack {die Lehre d. 
zwolf Apostel Leipz. 1886, pp. 241 sqq.) and Funk (pp. 316 sqq., where the 10 
whole question is well discussed). Bp. Lightfoot {The Apostolic Fathers II. i. 
ed. 2, pp. 262 sqq.) did not consider the question, but confined himself to 
pointing out a number of correspondences between the long recension and A. C. 
and showing the priority of the latter (cp. Funk p. 342). But the characteristics 
of the long recension which he enumerates, pp. 246 sqq., and still more the tests 1 - 
by which he establishes the authorship oi PhiUppians, pp. 254 sqq., are largely 
applicable to the question of the authorship oi A. C. and available to identify 
it with that of the long recension : while his argument for the priority of ^. C. 
is fully satisfied if these be a prior work of the same author. In fact there 
is some development observable in the two works ; with a growth in the 20 
amount of interpolation as A. C. proceeds there is some change of characteristics, 
partly in the form of an intensification of those which are found throughout, 
partly in the introduction of new ones, and this culminates in the epistles, and 
the relation of bks. vii and viii to the epistles is perhaps closer than their 
relation to i-vi : in some respects the greatest interval is between vi and vii, 25 
and it would perhaps be easier to question the identity of the compiler of i-vi 
with the compiler of vii and viii than to question the identity of the latter with 
pseudo-Ignatius. For the proof of identity see Harnack die Lehre d. zwolf 
Apostel, pp. 246 sqq., Funk pp. 322 sqq. For the present purpose it is enough 
to apply the test of the characteristics given above, (i) Of the single words 30 
all but seven recur: so compounds with ^euSo-: aai^r\s dvaafPTjs dioai^-qs: 
KaKdvoia ixiravoia ofxovoia tufoia Ttapavoia ; adjj. in -ikus : (pvcfi Magn. 4, Philip. 5, &c. : 
CLKovu in the same use Mar.-Ign. 3, Magn. 3, Tars. 6. (2) There are the same 
characteristics of style, however modified by the necessities of the Ignatian 
parody: esp. ovk . . . aXka, oh p-ovov . . . dXAa «a/, and 'yap. (3) The same 35 
repetition of topics : see Funk's parallels, pp. 322 sqq. (4) A use of Scripture 
the same in every respect. The reading of Matt. v. 45 {A. C. ii. 14 § 4 : vii. 2 § 2) 
is found in Philad. 3 : and notice the combinations in Philad. 3 and vi. 18 § 2, 3 : 
Ant. 2 and v. 20 § 3 : Ant. 3 and v. 16 § 2 : Trail. 10 and v. 19 § 3, 6. (5^, The 
theological commonplaces are repeated : o ffs koX fj.6vos d\r]6iv6s Ofos Magn. 11, 40 
Ant. 2, 4 : o Twv oKojv O^os Philip, i : u evl ttclvtojv 6e6s Tars. 2, Philip. 7 : Oeoi 
fxovoyfVTjs Philad. 6: Beds A070J Magn. 6, Tars. 4, 6, Philip. 2, &c. : the subordi- 
nation of the Son and of the Holy Ghost emphasized Philip. 12, Eph. 9 ; 
irpojTOTOKOs TTaarjs Kriaeojs Tars. 4, Smyrn. i, Eph. 20 : the Son as highpriest 

xxviii Introduction 

Magn. 4, 7, Smyni. 9: TrapaKX-qros Philip. 2, 3, Philad. 4: the 'witness' in 
Philip. 8 : the denial of our Lord's human soul is put more strongly and 
expHcitly, Philad. 6, cp. Philip. 5 : the same polemic against early heresies 
Trail. 6, Philad. 6, Smyrn. 6, Tars. 2-6, Philip. 7 (docetism is added in imitation 
5 of the real J gnat., Philip. 3, &c.): the association of creation and providence 
Philad. 5, 9 : baptism info the death of our Lord, Philip, i : the sabbath Magn. 9. 
In contrast with A. C. i-vi afivv-qTos is constantly used of the Father, Trail. 6, 
Philip. 7, Philad. 4, Ant. 14, &c. (in A. C. i-vi only vi. 10; so viii. 47 epil), and 
Oios is used absolutely of the Son, Trail. 10, Tars. i. The proof of identity from 
10 such characteristics is of course supplemented by the other indications of 
identity of date and place, 

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

(i) On the theology sec Funk pp. 98-107, 120-123, 165-168, 284-311 : Lightfoot 
pp. 266-273. The data are more strongly marked in the Epistles than in A. C, 
whether because the former allowed more scope or because the writer's ten- 
dencies were intensified with time. The fixed points are that he was not an 

20 Arian, and that he denied our Lord's human soul. From the latter Funk still 
argues that he was an Apollinarian : but Lightfoot's objections still hold, and 
his conclusion must be acquiesced in, that ' it seems impossible to decide with 
certaint3' the position of the Ignatian writer,' p, 272, (2) On his home see 
Funk pp, 96 sq,, 118, 164 sq,, 314; Lightfoot p, 274. Syria generally is in- 

25 dicated by the use of the syro-macedonian kalendar in v. 14 § i, 17 § 2, 20 § i 
(see Funk p. 96) ; by the slip in Philip. 8 where he refers to the return of the 
holy family from Egypt as k-nl to. ttjSc kiravohos (see Lightfoot ad lac.) : Palestine 
is excluded by the references (v. 13, viii. 33 § 2) to Christmas, which was not 
observed in Palestine till after 425 (Duchesne Origines du culie chretien^ p, 248) : 

30 while Antioch is suggested by the precedence given to it in vii, 46 § i, viii, 
ID § 2, and perhaps by the interest shown by the pseudo-Ignatius in 
the towns ecclesiastically dependent upon it {Mar.-Ign. i. Hero 9). What is 
more important is that in A.C. v. 13 and Philip. 13 the holy week is not included 
in the forty days of Lent but forms a seventh week : this was the usage from 

35 Constantinople to Phoenicia (Soz. H. E. vii, 19 : for Antioch see S. Chrys. in Gen. 
XXX, I [iv. 294 a]) as distinguished from that of Palestine, Egypt and the west, 
where the holy week was included in Lent. And again the principal source 
of the Apostolic canons is the council of Antioch of 341. (3) The dates assigned 
to the writer range over sixty years, Harnack {die Lehre d. zwolf Apostel, 

40 pp. 241-268) puts A. C. between 340 and 360, with a preference for 340 343 : 
Funk (pp, 78-96, 116-118, 161-164, 311-314) at the beginning of the fifth 
century: Lightfoot (p. 273) assigns the pseudo-Ignatius merely to the latter 
half of the fourth century. The positive indications seem to converge on 

The Syrian Rite xxix 

370-80. A. C vi. 24 sq. implies a date well after the conversion and legislation 
of Constantine, while the reference to the position of the Jews under the 
empire suggests an allusion' to the measures of Constantius in 353 and the 
re-enactment of Hadrian's edict (Gibbon D. and F. xxiii vol. iii. p. 155, ed. 
Smith : Gratz Geschichte d. Juden Leipz. 1866, iv. p. 342) : a reference to Julian's 5 
failure to rebuild the temple would have been apposite if the writer had lived 
after 363 ; but on the other hand he might regard an overt reference to so 
recent an event as precluded by the apostolic fiction. The ecclesiastical 
organization is identical with that of the canons of Laodicea, about 363, where 
singers are first mentioned (notice also that subdeacons are called vnrjpiTai as in lo 
A. C. i-vi). The cycle of great feasts in v. 13, viii. 33 is identical with that of 
S. Chrys. horn, in s. Philog. 3 (i. 497 c) in 386, and it includes Christmas which 
was unknown to S. Epiphanius in 375 {haer. li. 16, 27), and was first observed in 
Antioch c. 378 (S. Chrys. in Natal, i [ii. 355 a]), and was well established in 
Asia in 387 \C. H. Turner in Stttdia biblica ii. p. 132). The feast of S. Stephen 15 
(viii. 33 § 3) is otherwise first mentioned in a martyrology of the end of the 
fourth century (Duchesne Oytgiiies, p. 254) and by S. Greg. Nyss. in 379 (or. 
tn s. Bas. init. [Migne P. G. xlvi. 790 a]) and feasts of apostles also in S. Greg. 
Nyss. ibid. The practical co-ordination of the sabbath with Sunday is implied 
in some sort in c. 363 in Can. Laod. 16, 49, 51 (but see 29), in S. Bas. ep. xciii 20 
(iii. 186 d) before 373, and is noticed as sporadic by S. Epiph. de Fide 24 in 376 or 
377, and implied in S. Chrys. in Jo. xi. i (viii. 62 b), xxv. i (143 b), in i Tim. v. 3 
(xi. 577 e) after 398. The observance of Christmas would be decisive for c. 380 
were it not that it is possible that A. C. was intended to develop the festal 
cycle, and in fact did so. Funk's grounds for a date after 400 are insufficient, 25 
and in fact amount to very little ; while the dogmatic position, which is Harnack's 
main ground for so early a date as 343, is too indeterminate to be secure, even 
if it could be granted that A. C. was necessarily written at the moment of the 
greatest influence of the party which it represented. On the other hand the 
scantiness of allusion to monks (only in the liturgy) and a certain hesitation as jo 
to virgins (iv. 14, viii. 24), so far as they go, favour an early date. On the whole 
Lightfoot's general conclusion must be acquiesced in, and the work assigned 
merely to the second half of the fourth century ; in the positive indications there 
is some balance in favour of 370-380, while the negative indications may 
suggest 350-360. 35 

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

iii. The Liturgical forms. 

I. The Clementine Liturgy, 40 

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



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

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

A. C. viii. 4-15 

Eccl. can. 64 

Can. Hippol. 2 sq 

Egypt. Ch. Ord. 

Ethiop. Ch. Ord. 

Rubric, c. 4 


Rubric, c. 2 

Rubric, c. 31 

Rubric, st. 21 

Prayer, c. 5 

Prayer, c. 3 


Rubric, c. 5 

p. 461.6-9 



Mass of Catech. 

pp. 3. 2-9. 21 

p. 461. 10-21 

The Prayers 
pp. 9. 24-13. 3 

The Prayers 
p. 461. 22 sq. 

Kiss of Peace 
P- 13- 5-14 

Kiss of Peace 
p. 461.24-27 

Kiss of Peace 

p. 13. 16-34 

pp. 461.28-462.17 

= p. 463. 16 

p. 463- 16 

p. 189. 2 

p. 14. 2-6 

p. 462, 18-22 

Salutation, &c. 
p. 14. 8 24 

Salutation, &c. 
= p.463. 17-29 

Salutation, &c. 
p. 463. 17-29 

Salutation, &c. 
p. 189. 4-16 

pp. 14.25-20.26 

Prayer, ^c. 
= p. 463.30sq. 

Prayer, &^c. 
p. 463. 30 sq. 





pp.20. 26-21.13 

p. 462. 23 sq. 

p. 190. 14-35 

Intercession &c. 
pp.21. 15-24.15 

p. 462. 25 




p. 24. 17-30 

p. 191. 28-35 

p. 25. 2-14 

p. 462. 25-38 

p. 192. t-7 

pp.25. 15-26. 18 

p. 462. 39-463- 2 

p. 192, 9-18 

Dismissal, &c. 
pp. 26.20-27. 17 

p. 463. 3-6 

pp. 192. 20-1 93. 8 

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

The Syi'iaii Rite xxxi 

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

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

Whether an official rubrical document has been used by the compiler, or he 
has merely reduced current practice to writing in his own words, can scarcely 
be determined ; but the latter seems more probable. The directions are more 15 
in the hortatory manner oi A. C. and similar documents than in that of formal 
rubrics, and, besides the passages which attach them to the apostolic fiction 
(3. I sq., 10 sq., 13. 24), there are some apparent marks of the compiler's hand : 
p. 3. 8, cp. V. 19 § 2 TrpoaXaXr^aavTis rev XaSi to. irpoi (TojTTjpiav, vi. ii § i Koyovs 
Sidacr/caXias irpoaXaXfjaai. to) Xaw : 3. 10, cp. vi. 7 § i to) Xoyo) ttjs StSaa/caXias : 20 

12. 9 dpxKpfvs (so 14. 8, 16, 20, 24: 19. 4) cp. ii. 57 § 12 sq., viii. 46 § 2, 4, 8 : 

13. 23, cp. iii. 3 djs (0(0)) avaKHp.ivwv (dfu belongs to Didask.) : 14. 14 avp.(pajvQJs 
(not in sahid. and eth.) cp.ii. 55 sq., where it is several times used in the like con- 
nexion, and Eph. 5. On the other hand subdeacons are called vvoSlclkovoi 13. 20, 
22 and 25. 3, whereas in iii. 11 § i and vi. 17 § 2 they are called vn-qpirai by the 25 
compiler, and 13. 19 sq. they discharge the function which belongs to the 
compiler's vvXcvpoi ii. 57 § 7, iii. 11 § i, vi. 17 § 2. 

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

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

xxxii Introdticiion 

For S. Chrysostom's quotation in horn. it. in 2 Cor. 5 sqq. see below p. 471 : 
a comparison of the texts shows how the compiler has dealt with his material, 
and some of the changes and additions are characteristic. Notice the words 
eiifxevMS irpoahf^anivos irpoffTciyfiaTa evffi^da iroifivioy dWorpios ir\T]fXfx4\r)fxa (see 
5 below p. xxxiv sqq.): 4. 5 o dyaOos real (piXdvOpojiros cp, ii. 15 § i : 4. 12 Otoyvooaiav 
ii. 26 § 4 (13 § 2 Didask.): 4. 14 eyKaTacpvTevar], vii. 26 § i KaTacpvrfvaas : 4. 29 
[d(p€(Tfous) Tiixovrf? ii. 18 § 3 : 5. 7 tw /x6v<v dyfvvrjrq) Oew see below on 5. 15. 
There are similar signs in the rest of the diakottika ; besides the common 
characteristic words, — 6. 5 Karabwaaruas, iv. 6 § 2 KaraivvaaTevovris : 6. 6 to) 

10 dpxfKaKO) bialiuKcv see below on 17. 32 : 6. 7 tois dnoa-Tdrais ttjs (vaePeias, vi. 9 § 2, 
cp. Philip. II, 12, Philad. 6, iii. 19 § 3 : 6. 9 pvarjTai rfjs kvepy. avrwv Eph. 9: 
7. 6 \xvr]Qkvra's vi. 15 § 2, vii. 2,2 % 2.: ibid, ch tov . . . Odvarov see above : 7. 7 
avvavaaTTJvai iii. 17 : ibid, fieroxovs yiviadai kt\ (vi. 30 § 4 Didask.): 8. 13 15 
notice constructions with on and yap, and for quotations see v. 7 § 14, ii. 18 § 3 : 

15 8. 16 sq., cp. ii. 13 § 3, Ap. can. 51 : 8. 21 diroKaT. . . . fls t^v irpoTtpav d^iav and 
following quotation ii. 41 § 4, cp. 9. 16: ri. 13 sq.veocpcariffTojv .. . pePaituar) v. 6§ 3, 
cp. 26. 13 : II. 16 see on 19. 26 : 23. 16 Sid rfjs fifcnrfia? kt\ viii. 47 epil. : 23. 26 
KoivQJvoi T^j dOkrjaeoJs avrwv v. i § 5 : 23. 31 veocf). PePatojOSiffiv see on 11. 13 above : 
25. 26 TW nova) dyiv. QfS) see below on 5. 15. In the Intercession, pp. 21-23, 

20 vnoSiaKovcov 22. r is against the compiler's use (see above : the use of vnrjpfaia in 
the diakonika 10. 28 and 23. 21 [where some mss. have koX vwrjpeaias after 
SiaKovias'] is not inconsistent with the derivation of the diakonika and this 
intercession from the same source, since vTrtjpfcria may well be used as the 
abstract of vnoSiaKovos, and an abstract is needed with SiaKovia). But there are 

2: a few suggestions of the compilers hand : ofiovoia dvaSfi^-ps dWorpios TrpoaSe^r) 
(Tvyx<^pr]0'ris : 21. 27 Sid ^Irjaov Xpicrrov ttjs kXiridos ^fxuiv see below on 5. 25 : 22. 19 
T'7)v xff/^aCo/jeVcoz/ viii. 35, 37 § 3 : 22. 25, 23. 3 dveWm-qs vi. 19 § i, Eph. 11 : 22. 30 
naarji al(T9T}TT}s kt\ see below on 15. 6 : 22. 7 diru^X-qTov -noijjaris occurs in the 
prayer 27. 6, and 31 aTpinTOVs dfikfiTTTOvs dvtyKXrjTOvs in the prayer 12. 18 and 

30 viii. 5 § 3, 47 epil. 

7. A comparison of the Thanksgiving with those of S. James 
and S. Basil, and with the passages quoted below from 
S. Chrysostom and S. Basil (pp. 479 n. 19, 522 n. 12) indicates 
that the drift and articulation of the Syrian thanksgiving is 
.^,5 reproduced. Besides this a few lines are common to the 
Clementine invocation and that of the Ethiopic Church 
Ordinances, but otherwise no sources of the prayers are 

Notice that on p. 14 the 'O Kvpios fJifTa Trdvrwv iipiMV of Can. Hippol. and 

40 egypt. and eth. C. O. is replaced by the Syrian grace, on which see p. 479 n. 17 

(there is no reason to press Theodoret's statement to cover Egypt and the west). 

With p. 479. 23-37 cp. pp. 16. 22-17. 8: 19. 9-25: and with p. 522. 14-40 cp. 

pp. 15. 14-20. 12. It is obvious that the form represented by the ethiopic 

The Syrian Rite xxxiii 

invocation, p. 190. 14-20, underlies that of the Clementine, pp. 20. 28-21. 11 : 
the other parallels marked by Achelis Can. Hippol. pp. 52-60 are either too 
slight to be of any importance or more than accidental (190. i was carried in 
the womb, 19. 23 fiyovev iv fxr)Tpa: 190. 6 burst the bonds of Satan, 20. 8 pr]^i) 
TcL Sefffia Tov d.alSoKov), or are fanciful, or are mere inevitable liturgical common- 5 
places. The coincidence in the invocation may be accidental so far as affects 
the present question : that is to say, the ethiopic translator may have incorporated 
an existing Abyssinian anaphora which happened independently to have derived 
its invocation from the same source as A. C. On the other hand, if the common 
source of C O. and A. C. contained an anaphora, it is obvious that either the 10 
ethiopic or A. C. or both have departed very widely from the source. 

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

(i) This is antecedently probable on the ground of his 15 
procedure elsewhere. 

(i) The long thanksgiving in vii. 33-38 is obviously the 
work of the same hand as that of the prayers of the liturgy, 
while it cannot be regarded as a public formula, but is rather 
a form of private devotion : there is no obvious place for it in 20 
the public liturgical organization, nor is there anything in the 
text to suggest that it is intended for public use. 

(2) Liturgical formulae are not regarded by the compiler 
as rigidly fixed : in the regulations for the catechumenate and 
initiation in the seventh book at some points he gives only the 25 
drift of the prayers without prescribing a formula. 

See vii. 39 § 2 the prayer for the catechumen, 42 the consecration of the oil, 
43 § I the consecration of the water, where in § 2 he passes into a formula : 
in 44 § I he gives the beginning of a formula of confirmation, and in § 2 continues 
TavTa Kai to, tovtois aKokovOa KeyerW eKaarou yap 77 5wa/xts rrjs x^'-P^^^^'-^'-^ kailv 30 
avTT}' kav yap pfj (Is iKaarov tovtcuv kmicKrjais yevrjTai irapa tov evcre^ovs Uplws 
ToiavTT) Tis (h v5wp fjiovov Karapaivfi kt\, thus explicitly leaving the wording 
to the discretion of the bishop. In the liturgy itself the formulae seem some- 
times only suggested as types : 5. 14 cv\oyiav TOidvSe, 9. i roidSe. 

(3) He has dealt freely with known formulae, e. g. with the 35 
Creed and the Gloria in excelsis. 

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


xxxiv Introduction 

compiler's hand : or^kwriTov, [rraTtpa] toC Xpiarov, drffxiovpyov, fvSoKia rod varpos, 
voKiTfvadfifvov oaicos, rbv napaKXrjTov, see above and (ii) below : with l/f ttjs dyias 
■napOivov cp. Magn. ii : with Koi aravpcoOivTa . . . Koi vfKpovs cp. v. 19 § 6, vi. 30 § 5 : 
with T^ ivepyijffav ev irdai ktX cp, Philip. 1 rh ivfpyfjaav fv Mcuafi koi irpocp-qTais 
5 Kal dvoffToKois, Philad. 5 : with vanpov H dnoaTaXev cp. the frequent 6 drroaTeiXas 
vi. II § I, V. 19 § 6, viii. i § 4, Magn. 11, Smyrn. 3, &c., diroaToXivs iii. 17 : 
ib. vvevfia ayiov 6 irapaKXrjTos to vno Xpiarov Treixwofievov. [b) The Gloria in excelsis 
is in vii. 47, in a form which differs from other known forms (see Church 
Quarterly Review, 41, Oct. 1885, pp. i sqq.) chiefly in the addition of Sid rod 

1 o fjifydXov dpxKpiojs, a\ ibv ovra Otbv dyivvrjrov %va dirpoaiTOv fiovov : cp. ii. 25 § 5 

Sid 'irjaov tov fxeydXov dpxifpiojs, cp. v. 6 § 7 : v. 12 § 3 tov ovtos diov '. Eph. 7 
6 fiovos dXT]9iv6s Beds o dyivvrjTos Kal dirpoaiTos. To these may be added (c) the 
praj'er at the bishop's consecration, viii. 5, where the additions to the form 
represented by the ethiopic or the earlier greek are very characteristic, (<:/) the 
15 prayer at the ordination of a presbyter, viii, 16, as compared with the ethiopic 
and the earlier greek, {e) the prayer of firstfruits in viii. 40 as compared with 
the sahidic E. C. 53, (/) the prayers from the Didache in vii. 25 sq, 

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

2 Applying the test of the characteristics enumerated above we find (i) of the 

characteristic words two-thirds occur in the prayers of the liturgy, viz. d^ia 
hfOpLov Srjfuovpyos Sidra^is Sid<popoi fvSouciv Koivcavfiv fxeTayivoja/cdv vofio9eT€iu oIkuos 
■napdvofxos TroXiTeveffOai irXrjuixeXrjpLa irpoffSex^f^^oi irpox^ipiC^oOai irpovoia TTpoardcrcrcj 
avyx^PV^'-^ ovaraafi TifiojpeTaOai TrapacpOfipco (pvcris ipfyScufv/xos : of the rest of the 

25 vocabulary the following occur more or less frequently elsewhere — dXXurpios 
d/X€fJ.irTos dvaSfiKW/jii dirdrj] dirdireTv dno(7Tpi<p(a6ai (vayqs evepyeiu e^ojOfiv cvpifVTjs 
KaropOooJ XoyiKos irapaTTjprjcns irXdvr} irXripocpopia irXrjpoco Troifivtov voXvdeos vpoSoaia 
TrpoaXapL^dveaOai vtrrjpiTuaOai, &c, : and the following at least occur elsewhere 
dviyKXrjTos dcrapKos SiairXaffcroj k^fvpifvi^fcrOai ivOiffpLos Ofoyvojcria lepaTeveiv KardX- 

30 XtjXos fii)€a6ai TrpoardTTjs co(pi^oj, besides of course the more common words : 
these lists might be extended, and some additions will appear lower down : 
d(T€/3^5 (vaf^-qs, (vvoia KaKovoia p-irdvoia reappear : a large number of privatives, 
see esp. p, 12, 11, 18, 21, 27 sq.: 14, 27 sq,, 32 sq, : 26. 23, 28 sq, : adjj. in -ikos 
(tottikos TTVfVfxaTiKos TiaTpiKos XoyiKos fi€TaffaTLKds irpoyoviKos (pvaiKos IfpariKos 

35 voniKos Trpo<pT]TiK6s TToXefiiKos) : (f)v<j€i p. 20. 6: 26, 28 sq. : rvyx^^^^^ with gen, 
p. 21, 9, 13: 24, 12. (2) The characteristics of style are those of the compiler: 
accumulation (e.g. p, 6. 15-28: 15. 28-16. 17: 26. 23-27. 2), antithesis (esp. 
ovK . . . dXXd p. 6. 20 : 9. 7 : 12. 19 : 18. 3, 5, 10 : 19. 9 : 20. 14 : 24. 12 : 27. 5 : 
01) fidvov . . , dXXd Kai p. 16. 18 : 17. 13), explanation (on p. 9. 7, 14 : 12. 24, 27 : 

40 26. 2: ydp 9. 14: 12. 25: 17, 8; otherwise 19. 12 sqq.: 17, 17). Some further 
illustration of details of construction will appear below, (3) A large number 
of passages and phrases can be paralleled elsewhere in .^. C and in the pseudo- 
Ignatian epistles, (Round brackets indicate that the passage belongs to the 
groundwork ; square brackets that the word is critically doubtful.) 

The Syrian Rite 


P. 5- 15-27. 
15 o Bio's 6 iravTOKparup 6 dyfvvrjTOs koi 
aTTpoffiTOS 6 fjiovos d\r]6ivds Oeos 6 
6(ds fial irarfjp rod x/«o^to{) aov rod 
fxovoyevovi vtov aov 

170 Tov irapaKX^TOV npoPoXevs 
18 SiSaaKaXovs . . . npos fxaOrjaiv t^? 


22 In KApAlA TiAHpei ktX 

24 fxeroxovs iroirjaov 

25 Sid 'Ihcoy XpiCTOy thc eAn'iAoc 

HMOON rod vTTip avTwv dnoOavovros 

P. 6. 15-32. 


19 6 pri(as avrbv kt\ 

21 KaKovoiav 

P. 7. 16-24. 
17 T^v TTvevfjiaTiK^v dvayevvT](Tiv 
19 irapajKevaaov d^iovs ytviadai . • . t^j 
dXrjOivris aov vloOeaias 

22 Sta Xpiarov rod acuTTJpos -fjixSiv 

Eph. 7 fxovos dXr]Oivos 6ebs 6 dyivvTjTos 
KOI dnpoaiTOs 6 tSjv oXodv Kvpios tov 
dl fiovoyevovs TTaTTjp. Cp. vi. 10 § 2 ; 
viii. 47 epil. : Ant. 14, Hero 6, 5 
Philtp. 7 
vi. II § I [^Trpo$oX(a] euos irapaKXi]Tov 
ii. 20 § I, vi. 9 § 2 SihdcKaXos cvaefitias 

Philad. 5 10 

Philad. 6. Cp. vii. 35 § 2 

ii- 33 § I 

vi. 18 § 4 Sia '\r]aov Xpiarov ttjs kXiriSos 
fjpwv: ii. 25 § II 8m 'Irjaov XpiaTov 
TOV virep avTuv d-noOavovTos. Cp. i:^ 
V.6 § 5 : Mar. insc, Trail. 10, Tars, i 

Philad. 3 o di'0/)cu7ro/fTOJ'oj ^^p 
Cp. vi. 9 § I of Simon Magus 
Philip. 10. 20 

vi. 27 § 3 in the same connexion : 
Philip. 1 1 sq. also of the devil 

iii. 16 T^ TTvevfiaTiKov pdnnana 

vii. 24 § 2 vpotrapaaKfvd^ovTcs eavToh 25 

d^'iovs TTJs vtoOeaias 
vi. 30 § 4 did ^Iijaov XpiaTov tov aurfipos 

P. 9. 2-19. 

3 TIpVTaVl 

Smyrn. 9 dp-fjvrjv koi iiivopiav . . . npv- 

4 vopiov . . . €fJ.<pVTOV Kal ypaiTTov 16. 31 

7 oy BoyAei ton Banaton TOy ap.ap- 
TCtiXov dXXd TTjV iieTavoiav 

10 6 GeAcoN ktX 

116 TON yloN irpoaSf^aficvos ktX 

14 CAN yap ANOMIAC ktX 

16 diroKaTaaTrjaov . . . iv rp irpoTipq. 

17 Sid XpiaTov Kal [al. toC] 6(ov xal 
auTTJpos fjpwv 13. 2 


i. 17 (fXcfvTOV . 

14 : P/?f7aflr. : 

KpiTTJpiOV. Cp. 



P/?i7«^. 3 

Cp. ii. 41 § I 

ii. 16 § 2 : Magn. 10 

ii. 41 § 4 ov fxovov TTpoaSexfTai 6 6eds 

Tovi fifTavoovvTas dXXd Kal ch r^v 

■npoTfpav d^iav dnoKaOiaTijaiv : ib. 40 

22 § 14 
Tars. I XpiaTov . . . rov aorrrjpd fiov Kal 




p. 12. 10-13. 3. 

1 1 KTjpvyim yvwatcus . . . eis kiriyvcoaiv . . . 
els KardXtjipiv 


19 MH e)(ONT€C Kt\ 

22 bv (^Tjyopaaas tw Tifiicv Tov x/>to"roC 
crov aijxaTi 

28 dirapakoyiffTe 


p. 14- 25-33- 
25 TOV ovTcus ovra 9(6v 

27 Toi' novov dyivvrjTov 


28 dvapxov . . . TOJ' TracTJ/s ain'as «at 

7ej'c'o'€a>s Kpe'iTTOva 26. 27 

TOV dvevSt^ 21. 4 


33 fxovos tZ eJvai Kal KpfiTTcuv iravTos 

P. 15. 

2 auTov Si irpo vdvrojv alcuvwv yevvrjcras 

25 ... vlbv fiovoyevTj \6yov $edv ao(piav 

^Sjaav TrpcoTOTOKOV -ndarjs KTicecos 

dyye\ov ttjs fX€yd\r}s ^ovXrjs aov 

dpxiipio. aov I3aai\ia 



3 PovXrjcrei koi Svvdpifi 

40 6 Kvpiov irdarjs votjttjs Kal alaOTjTrjs 

7 5t' avTov rd irdvTa TTfnoir]Kas Kal 5i' 
avTov T^y Trpo(7r]KovaT]s npovoias ra 
45 oXa d^iois, cp. 19. 8 

Cp. vi. II § I ovK dyvwarov ^ dXcKTov 

dXXd did vofiov Kal irpocpTjTtuv Krjpva- 

oufxevov : Trail. 6 
viii. 47 epil. 

ii. 61 § 4 also of individuals 
V. 17 § I Tovs Tw Tifiicp atfj-ari tov Xpia- 

TOV (^T]y opaa/xtvovs 
Magn. 3 TOV piT} Svvdfifvov napd tivos 

See on 19. 26 

V. 12 § 3 TTepl TOV ovToj Oeov 

Ant 14 o wv fi6voi dyivvTjTos: Hero 6, 

Philip. 7 : vi. 10 § 2 
vi. II § I OVK avTa'niov Kal avroyiveOXov 

. . . dA.\' diSiov Kal dvapxov : cp. 

vi. 8 § 2 
vi. 20 § I dvfvSerjs vndpx'^v tti (pvaei. 

Cp. Philip. 9 
vi. II § I oil SfvTepov ovra Kal Tpirov 

rj TToXXooTov dXXd /xovov d'iUas 

V. 16 § I TOV -npo irdvTQJV [^aluvwv'] l£ 
avTOv yevvqOivTa vlbv ptovoyevrj 
Xoyov Oeov : Philad. 6 Qtov piovoyevr] 
Kal aocpiav Kal Xoyov Ofov : Tars. 4 

■npWTOT. TT. KT. KoX dtOS XoyOS Kol 

avTus kiToi-qaev Ta trdvTa : Sntyrn. 9 
6(ov Kal XpiOTuv 'Iijaovv tov npcuTO- 
TOKOV Kal fjLovov tt) (pvcTei ToC -narpos 
dpxifpea : V. 20 § 5 Kvpiov ^aaiXia 
KpLT^v vopoQiTrivdyyiXov tov naTpui 
fxovoyevT] Oeov. Cp. ii. 24 § 2, vi. 
II §3, &c. 

v. 7 § 10 6 5vvdpi(i . . . napayayuv, § iI 
^ovXrjaei fiovr} . . . Traprjyayev . . . 
irdvTas dvaoTrjafi OeXrjfxaTi. Cp. vi. 
27 § 5 yvcupiri . . . ^ovX-qan 

Philip. 5 o irdXai plv ndaav aladrjTrjv koi 
vorjT^v (pvffiv KaTaaKfvao'as yvduf^r) 
■naTpos : ib. 1 1, Philad. 5, Smyrn. 8 

vii. 25 § I 5t' ov Kal Ta vdvTa tTrol-qaas 
Kal Tuiv oXojv iTpovoeis : Philad. 9 
5t' ou o iraTr^p Ta irdvTa iTfiToiriKiV Kal 
Tuv oXwv TTpovoei. Cp. ii. 44 § 2 

The Syrian Rite 


10 0€oy KoX vaTT\p Tov fiovoyevovs vlov 


11 rd xfpov^lfi Kol TO. aepacpifjt-j aluivds 

T€ Kol arparids, SvvdfXfis re Kal 
(^ovalas, dpxos t€ Kal Opovovs, dp\- 
ayytkovs re koi dyyiKovs i8. 25 

17 yvwixrj fxovT] . . . KaracTKfvdffas 

19 (Is dvdiravXav ... els dpxds . . . els 
aivou kt\ 

P. 16. 
I 6 cvaT-qadpLevos 

4-7 TtoTe fxev . . . 7roT€ 5e 
20 eTnas yap ttj <ttj <TO(pia TToiHCCOMeN 

23 TreiroiTjKas avrbv l« ^vxrj'S dOavdrov 
Kal aufxaros OKebaarov ttjs fifu (k 
TOV /J.^ ovTos rov he eK raiv reaadpcov 
(TTOixfioJV Kal SeSwKas avru KarcL 
/xevTTjv Jpvxv^ T^v \oyiKTjv didyvojcriv, 
evae^eias Kal dffe^eias SiaKpiaiv 

30 oi? av 

31 vofiov ehwKas avTw efi(pvTOV 9. 4 

P. 17. 

1 irdvTOJV fiev dvfJKas avTai t^v e^ovaiav 

■npbs fjieTd\T]\f/tv 

2 T77V yevffiv dneinas 

4 dfieXTjaavra Se rrjs hroX^s Kal yev- 

vi. II § I $ebv Kal irarepa tov fxavoyevovs 
Kal irpcuTOTOKOv Trdcrrjs KTiffeus 

Trail. 5 (rds dyyeKiKas) Td^ns Kal rdy tuv 
dpxayye\ojv Kal aTpaTiu/v e^aWayds, 
Svvdfxediv Te Kal KvpiOT-qTOiv Sta(popds, 5 
6p6vojv Te Kal e^ovffiuiv irapaWayds, 
alcjvojv Te piiyaKeioTrjTas touu t€ 
Xepov^elfx koI aepacpelpi rdy vnepoxds 

Philip. 5 KaraCKevdaas yvojfxr) iraTpos. 

Cp. on 15. 3, 16. I 10 

Cp. V. 12 § I rd yap dcTTpa Kal 01 (pojaTTJpes 
els (pavffiv dvQpdfnois . . eSodrjffav 

Eph. 18 o ■npb aluvojv yevvrj9els Kal tol 
■ndvTa yvojpLTTi tov iraTpos GvOTr}- 15 

Cp. on 18. 8, Magn. 5 

V. 7 § 13 ^ deia ypa<pTj fiaprvpei \eyovTa 
TOV debv TO) pLovoyeveT XpicTT^ 
TToiHCOOMeN ktK 20 

V. 7 § 12 /x^ ovTa TOV avOpojTiov l« 5ta- 
(popojv Inoi-qae Sous avTw ttjv ^fX')" 
eK TOV pii) OVTOS : vi. 1 1 § 2 ^vxriv 
dadjfxaTov ev ijpuv Kal dBdvaTov 
ofjLoKoyovfJiev dAA' ov (f>6apTf]v us Ta 25 
(TwfiaTa dW.' dOdvaTov m \oyiKrjv 
Kal avTe^ovffiov : Hero 4 tov yap 
'ASdpL TO aaifxa eK tojv Teaadpojv 
aroixf'io^v : Eph. 16 -nds dvOpainos 
6 TO SiaKpiveiv napd 6eov elKrj^cbs 30 
kt\ : V. 7 § 9 SiaKpivei 5e tovs 
evaePecs (k tcuv dcrtPuv 

ii. 41 § 2, 57 § 2, Magn. 3, &c. 

vi. 20 § 2 TOV vo/xov TOV vn' ep,ov ttj (puaei 
KaTaP\T]6evTa rrdaiv dvOpwrrois : vii. 55 
26 § I vo/xov KaTatpvTevaas tois 
x^vxoTs 'fipS}v 

vii. 26 § I rd irpos ixeTaKr)\piv elTpeniaas 
dvOpcvnois 40 

vi. 7 § 2 (tov 'A8d/x Trj yevoei tov ^vKov 
TTJs wot' errayye\iav dOavaaias e- 
(TTepTjaev). dneineTv iv. 6 § 3, vi. 28 
§ 5, vii. 6 

Trail. 10 TOV dpxeKdKov 6<pfajs tov did 45 



aa\iivov dirrjyopfvpiivov Kapwov airaTri 
oipioos zeal avu^ovXia ywaiKos 

10 II irpos oXifov 

12 ^cofjv (^ dvaCTCKxeajs kirrjyyeiXoj 

15 'A/3<\ . . . Kaiu . . . 2^5 . . . kt\ 

15 16 ToC dSe\<poKT6vov Katv 

17 ws evayovs 

19 irKrjpojTTjs 

22 enAfAfooN to) kocmw 

31 Tov ttoKvtKqv 'luff 

32 TOV dpX(Ka.KOV 6<p€WS 

p. 18. 

2 (h nX^Oos 
25 7 Trapacpdfipdi/TOJV 19. 12 
8 TOJ/ (pvaiKov VOpLOV 

TTjV KTiaiv irori pikv avTOfiarov vopu- 
advTQjv iroT6 Se irXfiov rj S(i Tifirj- 

TO ovK fiaaas 
35 II Ttpos 6oh6€ian tov (pvaucov tov ypait- 

13 TT]v TToXvOtov irXdvTjv 

15 Tovs AlyvTrriovs SeKairXTjya) (Ti/xaj- 
40 p-qffoj, OdXaaaav SkXwv 'laparjX'nas 

die^i^aaas, Alyvrrriovs (iriSiui^avTas 
viToPpvxiovs (KoXaaas, ^iiXo) trmpuv 
ijSwp kyXvKavas, (k nfrpas dKpoTopLov 
vSoop dvix^as, 1^ ovpavov to fidwa 
45 vera?, Tpo<pf]v f£ dipos opTvyop.i]Tpav, 

TTJs yvvaiKos dnaT^ffavTos 'ASd/x : 
Smyrn. 7 tov dpxfK. TtvevpiaTos tov 
TOV 'ASafi Sid TJ]s yvvaiKos ttjs 
(vtoXtjs i^waavTos. dpLiX-qaavTa cp. 
dp.€\(ia iv. II § 3, viii. 46 § 2 : 
dirayopivaj i. 3 § 4, iv. 7 § 2, vi, 28 
§ 3 : avfi^ovXia ii. 44 § 2 : €fcu0€cy 
ii. 20 § 4, 21 § I, 40, vi. 8 § I, 
Philip. II, Smyrn. 7 

V. 7 § 6, ii. 22 § 2 

Cp. V. 7 § 9 

vii. 25 § I emjyyeiXoj ^piiv t^v dvdcTaaiv 


Cp. ii. 55 : vi. 12 § 5 

Philip. II TOV dvOpwnoKTovov Kaiv 

V. 4 § I a;y kvayrjs : Philip. 3, 1 1 

Philip. 7 

vi. 30 § 5 to) Kofffxci) Be TtXos tndyovTos 

Ant. 10 TOV tXtjtikov 'Iw0 : v. 7 § 14 

6 KaprepiKos 'ld)0 
See on 17. 4. Cp. vi. 7 § 2 rot- Kanovpyov 


vi. 27 § 2 irpos ytvecriv irXr/Oovs 
Cp. V. 12 § 3 iovdacKt) Trapacpdopd 
i. 6 § 3, vi. 19 § I, 22 § 4, 23 § I 
V. 12 § 2 T^j/ 5e KTiaiv ijSrj nXeicv Oav- 
fjLaaavTfs kqI ttotc piev fioaxoTTOirj- 
aavTfs ws kv ipr]pLw ttotI b\ tov 
BffXiptyup npoffKvvovvTfs: Magn. 5 : 
vi. 6 § I k^ avTOfxaTov 8k (popds 
XiyovTis Ta ovTa avvfOTauai 
("• 35 § i), V. 7 § 5, vi. 24. Cp. (ii. 20 

§ 4), iv, n § 3, vi. 27 § 2 
vi. 19 § I (AeAcoKe nomon dnXovv) eic 
BOHSeiAN TOV (pvaiKov. Cp. on 18. 8 
vi. 20 § 3 TTjs noXvOiov nXdvT]s : v. 15 § 3 

TTjV itoXvd. /xaviav 
vi. 20 § 2 (tov AiyvTTTiovs S(KanXT]ya) 
naTd^avTa, tov kpvOpdv OdXaaaav 
SiiXovTa (is) Siaipeacis vSaTOJV, (tov 
SiayayovTa avTovs kv fxiao) vSaTos 
us) iirnov kv neSiaj, (tov tovs kx^povs 
avTuv Kai kmPovXovs fivOiaavTa, 
Toi/ us Mkppav TTJV iriKpdv vqyijv 

The Syrian Rite 



fiov Kal arvkov vecpiXTjs ■^fiipas irpos 
aKiaapLov OdXnovs 

21 Tov 'Ii](rovv arpaTTjybu dvaSti^as 

P. 19. 

7 o Kvpios ■fjp.Sjv Kal 6e6s 'Irjffovs 6 XP'O'- 
Tos OS (Is iravra vnrjpeTTjadixevos aoi 
to) deal Kal narpl avrov ti's re 
5-qfitovpyiav did<popov Kal vpovoiav 

TO vopiK7]v . . . irpo(l>T]TiKovs . . . dyy€\wv 
15 pLeWovTojy oaov ovSino} dwoWvaOai 

evd6Kr](j€V avTos yvuifir) afj o Srjfiiovp- 
yos dvOpdjrrov avOpojnos ytveaOai, 

yXvKdvavra, tov I« irirpas) aKporofiov 
(jcaTayayovTa vSwp els Tr\T]<x fiovfjy, 
TOV aTv\QJ ve<pe\T]s Kal OTvXcp nvpos 
oKid^ovTa avTois) Sid 6d\nos dpnTpov 
Kal (pojTi^ovTa (koI 68T)yovvTa) tovs 5 
ouK elSoras ottov uopevOwaiv, {tov (^ 
ovpavov jxavvoSoTTiaavTa avroTs koI 
Ik daXdaarjs KpeoSoTiqffavTa) opTvyo- 
fXTjTpav : ib. 3 § i (jbv [sc. Moses] 
r^v kpvOpdv ddXaaaav dirjprjKOTa Kal 10 
ws TeTxos Ta vdara evOev Kal evOfv 
SiaarqffavTa koI uis St' kpinxov ^rjpds 
TOV Xabv ■^yrjoxoTa koI ^vdiaavra) 
^apaw Kal tovs AlyvirTiovs (Kal irdv- 
Tas tovs) nap' avru/v (jj,(t' avTobv, 15 
TOV yXvKdvavTa irrjyrjv avToTs) ncTa 
^vXov Qcal Ik nirpas) dKpOTojxov 
(irpoayayovTa aiiTOis vScop) 5iif/w<Ti, 
(tov I£ ovpavov iiavvoSoT-qaavTa 
avTois Kal) l£ depos (KpeoSoTTjaavTa, 20 
TOV OTvXov nvpos (V vvktI els (paiTia- 
fibv Kal odijyiav napexof^evov avToTs 
Kal) (TTvXov (ye(peXrjs els OKiaopiuv 
■fjpLepas) Sid TOV If ^Xiov <pXoyp,6v 
Hero 8 us Mavaris 'Irjaov to) p.eT avrov 25 

Eph. 15 6 Kvpios ■fjp.aiv Kal Oebs 'Irjaovs 
6 x/"o''''os : V. 20 § 6 0ebv Xoyov 
vnrjpeTOvpievov rS> 6e^ avTOv Kol 3° 
naTpl tis TTjv twv oXojv Sr]pnovpyiav : 
Philad. 5 eXs 6 fieaiTTjs deov Kal 
dvBpdjnojv eis t6 tr^piiovpyiav votjtwv 
Kol alaOrjTUv Kal npovoiav np6(T({>opov 
Kal KaTaXXrjXov '. vi. Ii § i «Va 35 
Srjfiiovpybv 8ia(p6pov KTiaews did 
Xpiarov noirjTTjv, rbv avrbv npo- 


ii. 55 § I Toiis yufxd Tbv vopiov St' dyyeXaiv 

Kal npo<pT]Tu)v 40 

Trail. 8 fiiXXovTas oaov ovdencj dnoXXv- 

aOai : vi. 18 § 5 neXXovTas oaov 

ovSena OviiaKeiv 
vi, II § I TOV avTov evSoKTjaavTa Kal 

dv6pwnov yeveaOai : ii. 24 § 2 cuSo- 45 



6 vofioOtTTjs liro yofiovSj 6 dpxifp^vs 
ifpfiov, 6 iroifJL^v vpo^aTOV 

1 8 (^(Vfi(vi(TaTO 

Tov eavTov Oeov Kal narepa 
10 20 6 0(ds \6yos 5 dyairrjTds vl6s 

21 Kara, rds irfpl avrov vtt' ovtov npop- 
prj9(iaai irpo<pr]Tfias eK ankpixaros 
Aa/SjS Kal 'APpaaft, (pvXfjs 'lov8a 

20 23 ytyovfv hv firjrpa trapOivov hiairXda- 
owv vavra^ rovs yevvufttvovs 

24 kaapKuOrj 6 daapKOi 

25 6 dxpovoJi yevvTjOds kv XP^^V yc/^v- 

iro\iT€vaafJi€VOS offias Kal naiSfvaas 
30 (vOifffiws, naaav voaov Kal -ndaav 

fiaX-aKiav c^ dvBpwiruv drtfXdaas, 
aijiifid TC Kal rkpara Iv tw Aao) 


26 TTACAN NOCON KT\ 12, 28 

27 CHMe?A Xe KAI TepATA kt\ 

28 6 Tp((pojv navTas tovs XPVi^^"^^^ 

40 29 eMninAwN han kt\ 

31 TO 6(\r]nd aov iitXijpcuai 

32 KaropOuaas 

P. 20. 
I dpxifpiojv ipfvSajvvfiCtiv Kal \aov irapa- 
AC vofiov iipodoffi(f 

KTjffev Ik yvvaiKbs avrov yevvTjOrjvai 
TOV iroirjTTjv dvSpoi Kal yvvaiKos : 
vi. 22 § 4 Kal (yivero 6 voho6(tt]s 
avTos nXrjpwfxa vofxov : Philad. 9 
ouToj koTi . . . TO Upuov (cp. ii. 48 
§ 2) : ii. 20 § 5, Philad. 9 6 ttoiixtju. 
With yvufxT) aj7 cp. on 15. 3 

ii. 12 § 3, vi. 22 § 2 

V. 6 § 6, 19 § 6, vi. 30 § 5 

ii. 24 § 2 Toj/ vtov TOV dyanTjTov tov Oeov 
Xoyov : iii. 17 6 ixovoy^v^s 0€os 
6 dyanrjTos [wos]. Cp. v. 19 § 3, 6 

Mar.-Ign. i Ik avkpnaros AavttS Kal 
'APpadfx Kara ray ntpl avTOv vn 
avTOv npopprjdfiaas (pouvdi napd tov 
TU)v Trpo(f>T)Twv x'^P^^ '• Rom. 7 eK 
airepfiaTosAavfld KaV A^pad/j.: vi. 11 
§ 3 'Irjaovs 6 x/siffTos o e5 ' I oy^A an a- 
je'iAAC (Heb. vii. 14) 

Trail. II dXrjOm ykyovcv kv p^rjTpt^ 
6 rtdvTas dvQpuTTovs kv pirjTpq. Sm- 
vXaTTCov. diarrXdaafiv vi. 11 § 2 

Eph. 7 o Xoyos adp^ kytvfTO, 6 dawfxaTos 
kv (xdufiaTi, 6 {dnadfjs) kv {vadjjTw) 
(TcufiaTi, 6 dddvaros kv 6vt]tcu awjxaTi, 
■f] ^oj^ kv (pOopa. daapKos vi. 26 § 2 

Polyc. 3 {tov dxpovov) kv XP'^^V 

Magn. II TToXiTivaapLivw oaiais Kal irdaav 

voaov Kal fxaXaidav OepantvaavrL kv 

Tw Xao) Kal arjp.Ha Kal Ttpara 

■noi-qaavTi kn evcpyeaia dvOpajnouv : 

vi. II § I TToXiTevadfievov dvev 

dfiapTias: viii. i § 4: Smyrn. i, 6: 

Trail. 10 

viii. I § 3 Philip. 5, Magn. 11 

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

Philip. 9 TOV Tp((povTa ndvTas tovs Tpo(prjs 


iv. 5 § 2 

(V. I § 4). Cp. V. 19 § 6, viii. I § 4 

iv. 2 § 2, V. 7 § 15, vii. 31 § 2 

V. 18 § 2 vno if/(v8a}Vv/jiojv lovdaicov : viii. 2 
§ I Kal'dcpas 6 i//(vd(iiv. dpxifpfvs : 

The Syrian Rite 


2 ToG T^v KaKiav voar\aavTO'i 

3 uTTOffTas arji av^xospr^csf^i irapaSoOtU 

UiXdraj rw ■^yffiovt Kal Kpi6(h 
6 KpiTTfS Kal KaraKpiOfh 6 aa}Ti)p 
aravpo) vpoa-qXwOri 6 diraOiji Kal 
d-niOavev 6 ry (pvffei dOdvaros koI 

6 Tj'a -ndQovs Xvarj Kal Oavdrov k^iXrjTai 
TOVTOVS 5i' ovs irap(yev€TO Kal prj^r} 
rd Sffffxd rod SiafioXov Kal pvarjrai 
Tovs dv6pdjirovs (k ttjs diraTrjs avrov 

9 Kal dvearr] fK vfKpoJv rfj TpiTrj '^fxepa 
Kal TeaaapaKovra ■^fxepwv avvSia- 
Tpiipas ToTs fiaOrjTaTs dv(X-q(p6j) (h 
Toiis ovpavovs Kal iKaQeaOr] (K de^iaiv 
aov Tov 6(ov Kal narpos avrov 

13 (Si/ Si' ■^fids vnefxeivfv 


P. 21. 

I (vxopi(^TovvT€s . . . f(p' oTs KaTTj^lojffaS 

4 cru o dvfvStrjs Oebs koI (vboK-fjaris in 

6 TON MAprypA TWN haOhmatoon 

V. 14 § 5 avvfSpiov Trapavofiwv : Trail. 
10 vvo Twv ipevSoiovSaiwv : Magn. 3 
if/evSoiepfTs. irpoSoaia v. 14 § 5, 15 § I 

vi. 5 § I KaKovoiav voaovaiv 27 § 3 

Magn. II TO -ndOos vTroardvri kol vpos 5 
rSiv ■)(^piaTOKr6voi}v lov^aiwv km 
YIovTiov TliXdrov riyeixovos Kal 'Upui- 
5ov ^aaiXiojs Kal aravpuv vTrofiflvavri 
Kal dnoOavovTi : ii. 24 § 2 avvixwpr}- 
ae vaOfiv tov ttj (pvaei dnaO^ : 10 
Trail. 10 vno . . . IliXdrov tov ^y(- 
fjiovos 6 KpiTTjs eKpiOt] . . . KaTiKpiQr} 
karavpiuOT] dXrjOws . . . d-rridaviv 
dKtjQoJs Kal (Tafrj : Philip. 7 aravpS) 
V poorjKwadai tov dvapxov tivos avy- ic 
XcoprjaavTOs ovk tx^ dneiv. Cp. ii. 
59 § 2, V. 20 § 5 

ii. 24 § 2 OTTws TOVS vnoKfiixfvovs OavdTO) 
pva-qTai Oavdrov : ii.35 § i {ippvaaro 
vfxds Kvpios) TTJs BovXfias tuiv kvei- 20 
adKTOJV Sefffiuiv. Cp. vii. 30. 

Trail. 9 Kal dviarr] Std Tpiuiv ■qpupSJv . . . 
Kal TiaaapdKovTa rjixipas avvSiaTpi- 
xpas Tois diToaToXois dveXrjfpOr] npos 
TOV nare/xx Kal eKadiaev Ik de^iwv 25 
avTov : viii. 1 § 4 ^at dvioT-q lid 
Tpicuv ■^jxepwv Kal {itTd t^v dvd- 
OTaaiv TtaaapaKovTa ijixipas irapa- 
fxeivas tois dnooToXois . . . dvfXTj(pdT] 
TTpos TOV diroffTfiXavTa avrov Oiov 30 
Kal trartpa in oiptaiv aiiTu/v : cp. 
V. 7 § 18, 19 § 6, vi. II § I, 30 § 5 : 
Magn. II 

iii. 19 § 2 -nXjjyds Kal aravpbv hC rjpLas 
vnojxfivavros. Cp. Magn. 11, Eph 16 35 

Philad. 4 eh yap dpros rois ndaiv iBpv^Orj 
(of the Eucharist) 

vii. 30 (fvxa/MffToSvTfs) . . . Kal {t^opLoXo- 

yov/xfvoi) (<p' oh (vepyirijafv 40 

vi. 20 § I {ov yap Bvaicbv Seerat 6(bs) 

dvfvdf^s vndpxo^y ttj (pvcrei dXXd . . . 

(vSoKcuv €nl rats Ovaiais avraiv 
V. I § 2 (t^j fxaprvpias rwv naOrj fxarcuv 

avrov) : Rom. 2 rwv kavrov naOrj- 45 

fidrcav fidprvpa 



9 a<pe(j€a}S . . . tux'^'^' 

TTVfVfxaros dyiov irXrjpwOwffiv 
II d^ioi Tov -xpiarov aov yivojvrai, fcu^s 
alojviov Tvxo^oi 

22 ao(piaas Trvevfiaros dyiov vKrjpwaris 

P. 22. 

4 BAc'iAeiON lepATeyMA kt\ 
25 dveWinw 23. 3 

10 30 irdar]s alaOijTrjs Kal vorjrfjs (pvaiws 
31 drpi-nTOVs dfiffxirrovs dvfyKXrjTOVS 

P. 23. 1-6. 


P. 26. 

15 4 Kadaaiojfiivojv 

5 rd d7i'oou/iej'a drroKaXvij/ov, rd \fi- 

TTOVTa irpoaavaTrK-qpojaov, rd kyvo:a- 
fxfva Kparvvov ..11 rd TTiirXavquiva 
20 13 Toi/s j/eoTeA^r? ^ePaiwaov 

25 O TOTTOtS /i^ TTfpiypaCpOfJlfVOS 

28 o (()va(i dvaWoiojTos 
25 30 Xoyinais (pvcrfcriv 

ii. 18 § 3 d(p((r fws rev^opifvoi 

Smyrn. 13 irfnXrjpojfXivoiTrviVfJLaTos dyiov 

Philad. 3 d^iot ('l?;(roG X/)tCTToO)7ei/o/4fV'ot 

oojTTjpias alcupiov rvxo^cfiv : Smjvr«.6 

^cD^s aicDviov ov Tfv^frai 
Eph. 4 (T0(pia6tVTes i/rro toG Trveu/xaros 

(ii. 25 § 10), iii. 15 § 6 : Philad. 4 
vi. 19 § I : Eph. II 
See on 15. 6 
See on 12. 18 

V. 7 § 4 

V. 14 § 6 KaOoalcuaiv 

Cp. ii. 6 § 7 Tovs dyvoov'/ras SiSdaKere, 
Tovs iviara^ivovs OTTjpi^fTf, tovs 
TTinXavTjfiivovs hmarpffpirf 

V. 6 § 3 (tovs veo(pcoTiaTOVs) ^ePouovfifv 
Cp. vi. 27 § 2 /i^ €v Toircj} 6v (of the Holy 

Cp. Philip. 5 Ti>v TTj (pvati dTpenTov (of 

the Son) 
Cp. Trail. 9 Tuiv daoj/jidTcov <pv(Tecjv : ii. 

56 § I at Itiovpdviai (pvais. 

(4) There is the same large use of Scripture, both in strings of quotations (see 
esp. 6. 15-30 : 9. 2-16 : 12. 10-31 : of course the usual formulae of quotation 
are not to be expected in prayers) and in series of examples (17. 15-18. 21), 

30 with the characteristic use of epithets and titles (17. 16, 23, 27, 31 : 18. 11 : 
20. 4 : 27. i), as well as a great deal of scriptural language worked into the 
text. The quotations which occur elsewhere are noticed in the parallels above : 
some of them are noticeable, p. 5. 22 : 12, 19, 28 : 18. 11 : 19. 27 : 21. 6. (5) 
Most of the theological characteristics reappear : 6 (xuvos dXrjOivus 0(6i 5. 15 : 

35 Twv oXojv Kvpios 5. 17, Sianora twv oXqjv 9. 2 (not Oeds raiv oXcov : and as in the 
rest of vii and viii, except viii. 47 epil., o trrl ndvTwv 6(6s is not used): 6(os fxovo- 
ytvrjs 6. 28 : 6(ds Xuyos 15. 4: 19. 20 : irpcoroTOKos ndar]s KTiaeus 15. 4: 19. 21 : 
the ' service ' of the Son is put emphatically 19. 7 sq. as in v. 20 § 5, cp. 19. 16 : 
and the operation of the Father 'through' the Son is strongly marked 5. 18: 

40 7. 17 : 9. 4 : 12. II : 15. 2, 7-11 : 16. 28 (cp. iv. 13, v. 7 § 15, vi. 11 § i, &c.) 
and o 6(ds kqI rtar^p tov x/wo'toC and the like are common, 5. 16: 15. 10: 
19. 8, 18 : 25. 29 : and irais is used of the Son 25. 30 : 27. 10, cp. viii. 47 epil. : 
while the liturgy shares with the Epistles the common use of dyivvrjTos of the 
Father (5. 15 : 14. 27, 32), and of Otos absolutely of the Son (9. 17 : 13. 2 : 19. 7, 

The Syrian Rite xliii 

i8: 24. 7). Our Lord's highpriesthood 15. 5: 19. 17. 'O napdK\r}Tos of the 
Holy Ghost 5. 17 (the ' witness ' does not appear: and there is no commemora- 
tion of the Holy Ghost where it might be expected in the Thanksgiving, p. 15 : 
indeed the mention of the Holy Ghost is for the most part incidental). The 
denial of our Lord's human soul is wanting, but it may be noticed that the soul 5 
is not mentioned in 19. 15-25, where the aap^ is twice alluded to (in vi. 26 
§ I, where alone in i-vi the compiler's heresy appears, the meaning of <«• i/'vx?* 
Kol aoufxaros might escape notice were it not made quite explicit in pseudo- 
Ignatius). There is an implicit antignostic polemic in 12. 11-13: 14. 29-15. i : 
26.29-27. 2: creation and providence are characteristically combined in 15. 7-9: 10 
19. 8 sq. : baptism mfo the death of our Lord occurs only in the deacon's 
suffrage 7. 6, where however it may be an addition of the compiler's : and 
naturally the sabbath is not dwelt upon (but it is emphatically commemorated 
in the thanksgiving in vii. 36). 

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

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

It will be seen that, according to this analysis, the compiler in filling in the 
traditional scheme with matter substantially of his own composition has only 
done what was presumably within the competence of any bishop in the 30 
exercise of his ius liturgicum. Other analyses of sources have been proposed, 
but mostly without regard to the literary affinities of the liturgy with A. C. and 
pseudo-Ignatius on the one hand and with S. Chrysostom's quotations on the 
other. They are based mainly on certain inconsistencies, real or apparent, in 
the text. Dr. Probst in Liturgie d. drei ersien christlichen Jahrhunderte Tubing. 35 
1870, pp. 276 sqq. notices (a) the inconsistency between 13. 26-30 referring to 
the kiss of peace, and the preceding paragraph 5-21 in which he finds signs of 
a later origin : (j3) the rubric 23. 13 and the following litany as to which he 
asserts that KrjpvaaiTO) cannot apply to the recitation of the litany, while a litany 
in this position is otherwise unattested in early writers. Accordingly he con- 40 
eludes that two documents have been combined, the line of division running 
between 23. 13 and 14, and that 13. 5-21 is an insertion in the first document 
due to the editor. Bruckner in Theol. Studien u. Kritiken 1883, pp. 1-32 notices 

xllv hiti'oduction 

(a) the inconsistency between 13. 26sqq. and pp. 3-9, which it seems to repeat, 
()3) the repetition of the intercession, pp. 21-23 9-^2, (7) some inconsistencies 
of terminology. He concludes that the editor had before him two complete 
but divergent liturgies, which he selected and combined, 3. 3-13. 23 and 23. 13-27. 

5 14 belonging to one document, 13. 16-23. n to the other. Kleinert in the same 
no. of Theol.Stud. u. Krit. pp. 33 -52 contends for three documents, (a) a rubrical 
scheme reproduced by the Egyptian document Append. A i, which is prior to 
A. C, (fi) an tn-tV/fOTToy-document, the source of all the prayers rubricated with 
(iriffKonos, (7) an dpxiepfvs- document from which are derived the prayers rubri- 

10 cated with dpxifpfvi : and he finds differences of character between the two 
latter, A writer in the Church Quarterly Review 27, April 1882, pp. 37 sqq. 
postulates three documents at least, one covering 3, 2-13, 22 and perhaps 23. 13 
to the end, the second 7. 3-26 inserted in the first, and the third the passages 
rubricated with dp^idpdv'i ; grounding his view on the inconsistencies and on the 

15 theological character of the dpx'*/'*^^-passages with their implied anti-valentinian 
polemic. These theories could not be adequately discussed apart from liturgical 
considerations, for which this is not the place. It is sufficient to say here (i) 
the most serious difficulty is that of the relation of 13, 25-32 to the preceding 
dismissals &c, ; but it is possible that the difficulty existed in the compiler's 

20 rubrical source, whether that source was a written document or the practice 
of his church : in other words, the simpler dismissals &c. may have been 
already in the latter half of the fourth century merely a survival, deprived of 
their significance by the development of the more elaborate forms. It must be 
remembered, and these critics seem to forget it, that on any supposition the 

25 editor was describing with whatever freedom what was continually before his 
own eyes and those of his readers, and the last place in which to look for 
gratuitous incoherencies in practical directions is in a work where the author 
has so free a hand, unless it be supposed that the inconsistencies would justify 
themselves as corresponding to something in current practice. And in fact 

20 there is some trace of such inconsistency in S. Chrysostom's allusions to his 
own rite: see p. 473. 20-23 and note. (2) Inconsistencies of terminology can 
be explained : (a) the figurative thvovxoi- 11. 3 is as natural in a prayer as daKTjTai 
25. 3 is in a rubric, (^) the same explanation is applicable to x«'/^"C<^A*f''ot 22, 19 
as compared with hfpyovfxevoi 5. 31, &c., and besides xf'A'aC'^M. is .characteristic 

35 of the compiler (see above), whereas hfpy. occurs only in diakottika, (7) vrrrjptaia 
10. 28, as abstract and appropriate with diaKovia, as comp. with vnobiaKovos 22. i 
&c., has already been noticed, and again virrjp. occurs only in diakonika, (5) 
dpxiipevs 12. 9 and 14. 9-24 as comp. with i-niaKo-nos elsewhere may be only an 
accidental variation (cp. ii. 57, where ImoK., Uptis and apxt^f- are used indiscrimin- 

40 ately), while dpxitp. is characteristic of the compiler (see above), who is perhaps 
alone in using it in this sense at so early a date (and it is likely that the condi- 
tions of the fourth century would first give rise to its use), and it only occurs 
in immediate connexion with what we have seen reason to believe is mainly 
the compilers work, except in 14. 12-20, where he has almost certainly inserted 

4:5 it, for it does not occur in the corresponding passage of Cait. HippoL and the 

The Syria7i Rite xlv 

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

It follows further that prima facie no significance whatever 
in point of date or of geographical range can be claimed for 
the Clementine Liturgy larger than that of the Syrian rite 
generally, as represented e. g. by S. Chrysostom's Antiochene 15 
writings, and that its main value lies in its filling out in detail 
the outlfne derived from the Syrian writers of the fourth 
century; while as to origins it presents precisely the same 
problems as do the indications of those writers : as a pheno- 
menon to be accounted for it is simply co-ordinate with 20 
Appendix C. 

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

§ The Clementine liturgy is mentioned, perhaps by Leontius of Byzantium 40 
\fl- 531) ill c.Eutych. et Nestor, iii. 19 (Migne P. G. Ixxxvi 1368 c) under the title 
77 tSjv diToaTuXwv dvacpopa, and in [S. Proclus] de tradiiione divinae missae (ib. Ixv. 
849 b), of uncertain date. After Nicetas Pectoratus c. Latinos {ib. cxx. 1017 cd, 

xlvl Introduction 

1019 c, 1020 d) in about 1054, the Constitutions seem to have been neglected 
until their publication in 1563 (Ueltzen p. xi, Funk p. 2), but the liturgy is 
quoted in the eleventh or twelfth cent, by Nicolas of Methone in de corpore et 
sanguine Domini (Migne P. G. Ixxxv. 514 d) and in the fifteenth cent, probably 
5 from Nicolas by Mark of Ephesus de corp. et sang. Dont. (ib. clx. 1080 b) and 
Bessarion de sacramento Eucharistiae {ib. clxi. 500 d, 514 c d, 517 d). The frag- 
ment ( = p. 20. 13-21. 8 below) in Bodl. Misc. graec. 134 f. 251 b and Paris Suppl. 
graec. 343 f. 94 (both of the sixteenth cent., written by Constant. Palaeocappa) 
also seems to be derived from the tract of Nicolas of Methone, which is con 

10 tained in both these mss. 

The Clementine liturgy apart from A. C. was printed in 'H Qua Xfirovpyia 
Tov d-yiov . . MdpKov Paris 1583, pp. 71 sqq. (no doubt from ed. 1563) ; in Daniel 
Cod. lit. iv. pp. 48-791 and in Neale The Liturgy of S. Clement Lond. 1858 
(both from Cotelier's text). Lebrun Explication iii. pp. 76-98 gives a French 

15 version : Neale The Liturgies of S. Mark 8ic. Lond. 1859 (Neale and Littledale, 
1868 &c.) an English, and Probst Lit. d. drei ersten christlichen Jahrhunderte 
pp. 258-275, a German version. On the liturgy, besides the authorities already 
alluded to, see Cotelier's notes on .^. C. viii in SS. Patr. Apostol. Amstelod. 
1696 (Clericus-Coteler., Antw. 1698, pp. 392-406), Drey Neue Untersuch. iiber d. 

20 Konstit. u. Kan. d. Apostel Tubing. 1832, pp. 106-112, Daniel u. s. pp. 42-48 and 
notes below the text pp. 48-79. 

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

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

of 57 §§ 2-1 1 and of 58 belongs to the Didaskalia^ and has only 

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

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

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

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

service, pp. 29. 25-30. 41, except a part of the rubrics p. 30. 

30 1-12, is the interpolator's. 

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

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

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

The Syrian Rite xlvii 

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

In the liturgical order (i) p. 30. i-io is derived from Didask. 12 that when ye 5 
stand up to pray the leaders may stand in front, and behind them the lay men 
and then again the women. For it is required that ye pray towards the east, as ye 
know it is written O sing praises unto God who rideth on the heaven of heavens in 
the east. But of the deacons let one of them stand continually by the offerings 
of the eucharist. (2) The rest is independent of Didask. except in so far as 10 
certain points are alluded to elsewhere: ii. 39 §§ 2 sq.= Didask. 10 (the 
bracketed words belong to Didask.) (d»s tovs kQviKovs brtdrav OiXooffi fifravofiv Kal 
kmarpiipiiv kic rfjs TrXavqs di (KKkrjaiav irpoaSexoiXfOa ottqjs tov \6yov aKovwaiv, ov 
firiv KoivwvovfXiv avroTs dxpi tj)v acppayiSa Xa^uvres r(K(ia)6S)aiv' ovtcws koa. tois toiov- 
TOLS [sc. penitents] fifXP^^ ^^ fieravoiai Kapirov kiridd^ojaiv) kniTpfTro/j-fv (^elatpxecrOai 15 
oncoi TOV \6yov aKovovr^s fi^ TeKeioJS dpSrjv dnokcovrai, /xij KOivwveiToucrav 5k kv T77 
TrpocTfvxfi dW' k^epxkaOwaap) fifrd rfju dvayvcuaiv tov vofxov koX tSjv vpo<pr]TS}v koa. tov 
fvayyeXiov (^oircus) Sid tov k^iivai kiri^fXTiooOwai ttjv dvaffTpoipTjv toC Piov crirovSa- 
^ovTfs TTfpl ray avvd^ns diravrav offrjuipai Kal (tt) Serjaei) (Txo\d^€iv : 54 § i = 
Didask. 1 1 (Sid tovto w kmaKoiroi) [sc. in order that your offerings and your prayers 20 
may be accepted] {xtXKovTOJv {ypLcbv us irpoafvx^v dnavTav), fierd t^v dvdyvojcriv 
Kal T^v if/aXpwSiav Kal t^v knl Tats ypa(pais 5i8aaKa\iav (o 5ia.Kovos) kaTobs nkrjaiov 
vfiMV (fifrd v^r]\T]s (pcovfjs XfyeTco M77 Tts Arard tivus), /xt] tIs kv viroKpiaei, [i'va kdv 
evpfOrj kv Tialv dvTtXoyia) avvfibrjou KpovaOevTfs {Serjdaiai) tov Qeov {koi SiaWayS/cri 
ToTs dSfXcpois). (3) There are marks of the compiler's hand : the apostolic 25 
fiction 29. 30-36 : characteristic words TrapaKaXeiv av/xcpdivous dOtTfiv dirol3dX\€iv 
vwTjpfTfioOaL dpxifpfvs (= bishop) KvpiaKus dfivTjTos : passages parallel with his 
work elsewhere, 30. 6 t^s dpxaias vofijjs ii. 41 § 2 : 33. 7 dOfTtjaas . . . direPXTjOr] 
see above on 17. 4: 30. ii vTTrjpfTovfxevoL p.€Td cpo^ov Tars, g : 30. 14, ii. 54 
§ I above : 30. 17 SoXiojs us ktX v. 14 § 5 [Sous to] SoXiov cpiXr]fj.a : 30. 38 30 
dis ^acriXiws acjpiaTi vi, 30 § i t^v dvTiTvnov tov ^aatXfiov adufJUiTos . . (vxapiffTiav : 
the use of Scripture 29. 38: 30. 6, 17, 25 sqq. 

Thus the body of rubrics relating to the ordering of the 
congregation is substantially derived from the Didaskalia and 
belongs to the first half of the third century : the liturgical 35 
order is the compiler's and is of the latter half of the fourth 

The corresponding arabic and ethiopic is in cap. lo of the respective Didas- 
kaliae: see ms. Bodl. Himgfingt. ^i {(. 88 b sqq. ; Piatt The ethiopic didaskalia, 
pp. 93-98 (eth, and eng.). 40 

xlviii luU'odiLction 

B. The Greek Liturgies 
I. The Liturgy of S. James 
i. The Printed Text. 

AEITOTPriAI TflN ATIflN IIATEPflN 'laKco/Sou Tov tiTrooToXov Kai dSeX- 
5 (f)o6€ov, Bno-tXetou tov /xf-yaXoi;, 'lu>dvi>ov tov xP^^^^'^'^l^^^ PariSllS ap. 

Guil. Morelium 1560. 

The origin of this text of S. James, which has become the iex/us recepius, 
is unknown. It is reproduced in Fronto Ducaeus Bihlioih. vet. patrum t. ii, 

10 lKTi6r)Toi irapa tti Upa tSjv (piXoiv ^vvoiplSi. EN TH 2AAAKATH Venetiis 1645 : 
in J. A. Fabricius Cod. apocr. N. T. p. iii, Hamb. 1719 : J. A. Assemani Cod. 
liturg. eccl. tmiv. t. v, Romae 1752; W. Trollope The greek liturgy of S. James 
&c. Edinb. 1848: J. M. Neale Tetralogia liturgica Lond. 1849, The liturgy of 
S. James Lond. 1858 : H. A. Daniel Cod. lit. eccl. wtiv in epit. redactus t. iv, Lips. 

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

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

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

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

J. A. Assemani Codex Liturgicus ecclesiae universae, t. v, 
35 Romae 1752, pp. 68-99, eadem missa S. Jacobi ex antique 
mss. messanensi quod nondum lucem aspexit. 

On this text see below under ms. A. Neale Introd. p. 325 calls it ' the Sicilian 

C. A. Swainson The Greek Liturgies chiefly from original 

40 authorities Cambridge 1884, pp. 214-332, where S. James is 

printed from four mss. {Messanensis, Rossanensis, Paris Graec. 

The Syrian Rite xllx 

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

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

Dionysios LataS archbp. of Zante 'H 6(ia Xenovpyla rod dyiov 
ivbo^ov anoaTokov 'laKto/3ow tov d^eXtfioOeov Koi 7rpa>Tov Upap)(ov Tcov 'lepo- 
(ToXvUcov €K8o6e2(Ta pera biard^eais Kai cnjpeioxTfiov Zante 1886. 

For this edition, the purpose of which was to eliminate the byzantine 10 
accretions in the current Zante text and to reorganize the rubrication, the late 
archbishop consulted some mss. in western libraries as well as those in Zante 
and made use of the printed textus receptus : but its aim was practical, to supply 
a book for use in the celebration of the liturgy traditional in Zante on S. James' 
day. Accordingly its value lies in its representation of the reformed Zante use, 1 5 
and it is of little value for the reconstruction of the text or for the history 
of the rite or even of the traditional Zante use : the editor appears to have 
rewritten the rubrics. In general character it corresponds with the textus 

ii. Manuscripts. 20 

A. Messina, Library of the University. Graec. 177. Two 
pieces of a parchment roll of the end of the tenth or the 
beginning of the eleventh century, formerly belonging to the 
Basilian monastery of S. Salvator in Messina, containing the 
greater part of S. James, which occupies the whole of the recto 25 
and part of the verso. Printed in Assemani pp. 68-99 (with 
only the cues of the prayers already given in the receptus), 
Daniel iv pp. 88-133 (from Assemani), Swainson pp. 224-328 
(first col. : complete, from a new collation). 

On the ms. see Assemani pp. xxxviii-xlix, Swainson p. xviii. It has become 30 
further mutilated since Monaldini copied it for Assemani in 1749. Its text now 
corresponds to pp. 34. 21 6-39. 12 a, 45. 10 a to the end of the text below. 
Its most substantial difference from the text below is a long series of com- 
memorations after 57. 7. Its date is approximately fixed by the names of the 
patriarchs commemorated, which indicate 983 (Swainson p. 301: but Matrangas 35 
in the Messina catal. gives 1012). Its source ought to be fixed by the name of 
* Eneas the apostolic and first of the bishops ' p. 294, and Lydda (Acts ix. 33) 
suggests itself : but Zenas one of the seventy is traditionally the first bishop of 
Lydda (Lequien Or. christ. iii. 581), and there seems to be no tradition as to 
Aeneas. It certainly does not belong to Jerusalem, and its special interest in 40 
Sinai, p. 296, perhaps indicates Pharan, the original see-town of Sinai, as its source. 


1 Introdicction 

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

On the ms. see Batiffol Uahbaye de Rossano Paris 1891, pp. 51, 75, 84; 
Assemani p. 398 sq.; Renaudot i. p. 116 (ed. 1847); Swainson pp. xv sqq. 
Its text is of the same type as A. Among the living it commemorates ' our 
10 patriarch' unnamed (p. 280), and among the dead the latest patriarch of 
Jerusalem commemorated (p. 294) is Orestes who sat 995-ioto c, the latest 
of Antioch (p. 296) Theodosius who sat c. 1075 : the text therefore seems to 
be of the eleventh century. No bishop is commemorated : it therefore 
probably belongs to Jerusalem. 

15 C. Rome, Biblioth. Barberina. MS. v\. 10. Paper, sixteenth 

or seventeenth century, fo. Unpublished. 

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

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

On the ms. see Omont hiventaire sommaire des mss. grecs de la Bibl. Nat. iii. 

25 Paris 1888, p. 267 : Swainson p. xxv. Its text is of the same general type as 
the preceding, but has many peculiarities. It commemorates among the living 
'our father the patriarch' (p. 281) and 'our bishop' (p. 289) both unnamed, 
and among the dead 'the archbishops' of Jerusalem (p. 295^ the last being 
Leontius who was sitting between 1187 and 1193, and it has a suffrage for 

30 pilgrims at the holy places (p. 285) : hence its text seems to be of the late 
twelfth century, and belongs to Palestine. 

E.Cairo, Library ofthe Orthodox Patriarchate. Description ? 

Of this ms. I have seen only a copy, which I owe to the kindness of 
35 the Metropolitan of the Pentapolis, and have no information as to its date 
and character. Its text is of the same type as the foregoing and is in some 
points akin to D in particular. It contains no indication of date or provenance. 

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

The Syrian Rite li 

On the ms, see Omont Inventaire ii. p. 274, Swainson p. xxv. Its text differs 
from the foregoing chiefly in the shortening of the intercession by the omission 
of the particular commemorations and in containing fewer byzantine insertions. 
The ms. is not a ritual book, and its source therefore may well be much older 
than itself, and such data as it supplies suggest the beginning of the twelfth 5 
century. John the patriarch (34. 20, 36. 31) may be John IX of Constantinople, 
1111-1134; Theodulos the archbishop (34. 22) Theodulos of Thessalonica who 
was archbishop under Alexios Komnenos and died before 1134; the paaiXus 
(55. 13) John II Komnenos and Irene 11 18-43, ^^^ the ^aaiXiaaa Irene widow 
of Alexios. If this be so, the text belongs to the province of Thessalonica. 10 

G. Paris, Biblioth. Nationale. Suppl. graec. 303. Paper, 
sixteenth century, fo., written by Constantine Palaeocappa for 
the cardinal Charles of Lorraine, 1554-1574. Contains S. James 
f. 19, S. Basil f. 58, S. Chrysostom f. 89, and a collection of various 
tracts &c. on the mass. Unpublished. 15 

On the ms. see Omont Inventaire iii. p. 246, Swainson pp. xxxiii sq. Its text 
is approximately that of the receptus, but Dr. Swainson is wrong in concluding 
that it is the copy from which the editio princeps was printed. This it certainly 
is not: notably it does not contain the curious lections-rubric of the receptus": 
Nor is there any reason for supposing, with Swainson, that it is derived from F. 20 
It contains nothing to indicate its source or the date of its exemplar. 

H. Oxford, Bodleian Library. Mi seel, graec. 134. Paper, 
sixteenth century, la. fo., also written by Const. Palaeocappa, and 
apparently, from the frequent occurrence of the english royal 
arms, for Henry VIIL A theological catena including S. James, 25 
f. 240. Unpublished. 

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

In Cambridge Ff. iv. 2, ff. 294-7, and in Paris Suppl. graec. 143, ff. 91-94, both 
written by Palaeocappa, are fragments, of which the former ( = pp. 51. 6-54. 21 3° 
below) gives a text closely akin to H ; the latter ( = pp. 51. 6-54. 16) differs from 
both G and H. 

J. A ms. from Zante in the possession of the editor. Paper, 
seventeenth century, probably written in Zante, and evidently 
used in the celebration of the liturgy : small additions and 35 
corrections in the margin by a second hand. 

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

" This rubric is as follows : f?ra dvayivcucrKfTai Sie^oSi/cwraTa rd lepd Xoyia tt^s 
vaXaids Sia6r]KT]S Kat tSjv npoipTjTUu fcal dtroSfiKi/VTai rj tov vlov tov &fov evavBpwirrjaLS 
TO T€ TidOrj KOI 77 l/c veKpSjv dvdaTaais, fj els tovs ovpavovs dvoZos fcal irdXiv 77 devTtpa 
avTOv fifTa d6^T]s irapovaia- Kal tovto yiviTai Kud' iKaoTTju kv t^ Upa nai 6(ia 

d 2 

Hi Introduction 

K. Cairo, Library of the Orthodox Patriarchate. Description? 

Of this also I have only seen a copy. Its text is almost identical with 

the receptus, and it is distinguished from all the preceding by containing the 

5 curious lections-rubric. So far as its internal character gives indications it 

may be descended from the printed text : but this cannot be decided without 

a knowledge of its date. 

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

lo This ms. has probably perished in the earthquake of 1894 which destroyed 
the Chalki School. A slight inspection led to the conclusion that it was 
probably a copy of the printed textus receptus. 

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

J 5 The mss. obviously fall into three groups A-E, F, G-L, the 
last being akin to the receptus: and there is some reason 
to suppose that this grouping corresponds to geographical 
distribution, A-E being eastern (Patriarchate of Jerusalem), 
G-L western (Zante), and F intermediate (Thessalonica). This 

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

Besides these mss. of the whole liturgy there are two con- 
taining only the diakonika : 

M. Sinai, Library of the Monastery of S. Katharine. 

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

30 On the ms, see Gardthausen Catal. cod. graec. sinait. Oxon. 1886, p. 219. The 
text belongs to the first group, but it differs from the other copies in that the 
paragraphs which appear as diptychs are in A-E incorporated in the celebrant's 
prayers. The names commemorated indicate that the text belongs to about 1166, 
and that \is provenance is Sinai (p. 501 below). 

35 N. A Zante ms. in the possession of the editor. Paper, 

written in i860. Diakonika of S. James with cues of the 
priest's prayers, &c. 

The text is that of J, 

The Syrian Rite liii 

iiio History, &c. 

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

On S. Cyril see Touttee's notes in the Benedictine edition, Paris 1720, Venice 
1763. A great deal of evidence was collected from the writings of S. Chrysostom 
by Claude de Sainctes in Litt, sive niissae ss. patrum Antv. 1560, ff. 188 sqq. and 
by Bingham in Antiquities xiii. 6, but no attempt was made to distinguish the 
Antiochene from the Constantinopolitan writings. The Antiochene evidence 10 
was collected by Dr. Probst in an article in Zeitschr.f. katholischen Theologie 1883, 
and again in Liturgie d. vierten Jahrhunderts u. deren Reform Munster i. W. 
1893, pp. 156 sqq. To the former of these I am much indebted, though it is 
characteristic of Dr. Probst to be fanciful and forced in his interpretations and 
to see allusions to the liturgy where it is difficult to find them. Cp. Grancolas 15 
Les ancicnnes liturgies Paris 1704, pp. 134-49 '- Montfaucon Opp. S. Chrys. xiii, 
Paris 1738, pp. 180-4. 

(2) In Appendix E the liturgy from the Dionysian writings 
is given. This is provisionally assigned to the Syrian rite, and 

it may well represent an outlying type intermediate between the 20 
Syrian and the Persian. But both the origin of the Dionysian 
writings and the character of the liturgy are too indeterminate 
to admit of certainty. 

On the origin of these writings .see Bp. Westcott Essays in the history of the 
religious thought of the west Lond. 1891, pp. 152 sq., where they are assigned to 25 
Edessa or its district and to the date 480-520, a conclusion with which the 
liturgical data are very consistent. Bp. J. Wordsworth in the Did. of christian 
biography \. p. 847 is undecided between Syria and Egypt : but there is nothing 
Egyptian in the liturgy. 

(3) Data for the later history of S. James are i^^N and 30 

The earliest mention of the liturgy by name to which a date can be assigned 
is in Can. 32 of the Council in Trullo a. d. 692 (Bruns Canones i. p. 47). The 
Barberini MS. iii. 55 (8th cent, fin.) p. 518 gives an ^v\r] Xi-^oiikv-q \v tw SiaKovtKoi 
fifTci TTjv 6eiav Kfirovpyiav tov dficv 'laKco^ov. The tract of S. Proclus de traditione 35 
divinae missae (Migne P. G. Ixv. 849) and the tract in ms. Paris Graec. 2500 
f. 207 V (partly published in Pitra Spicileg. solesm. iv. p. 442) attributed to 
S. John the Faster (t595), both telling the same story of S. Basil's abridge- 
ment of S. James, are unauthentic and of uncertain date ; and the letter 
of Charles the Bald ad clerum Ravemtat. quoted by Bona R.L. i. 12 cannot be 40 
verified. Evidence of the narrow range of the use of S. James at the end of 

liv Introduction 

the twelfth century is found in Theodore Balsamon in can. 32 in Trullo p. 193 
(Migue P. G. cxxxvii. 621 b) and responsa ad Marcum i (tb. cxxxviii. 953): 
but it was and continued to be known and quoted : see Isaac Armen. Invectiva 
(twelfth cent.) in Maxima biblioth. pair, xx Lugdun. 1677, p. 1241 c, Bessarion 
£ de sacratn. Eucharistiae (Migne P. G. clxi. 500 d, 504 a, 514 c, 515 a). Cp. Leo 
Allatius :S,i fj-fiiKTa Colon. Agrip. 1653, pp. 176 sqq. For its use in the jurisdiction 
of Rome in the eighth or ninth century see the diptych of Flavins Clementinus 
in the Liverpool collection of ivories (Pulszky Caial. ofFejervdry ivories Liverpool 
1856, pp. 40-43: Maskell Ivories Lond. 1875, p. 38: the diptych commemorates 

10 P. Hadrian I or II). For other traces of it in the west see the prayers derived 
from it in French German and Italian ordines in Martene de ant. eccl. ritibus i, 
Antw. 1736: viz, Domine deus noster qui suscepisti c. 525 (S. Denys, ninth cent.), 
532 (Troyes, tenth cent.), 538 (Moissac, tenth cent.) from 'O Qibs 6 Trpo(j8e^ 
p. 32 below: Domine deus omnipotens c. 494 (Salzburg?), 519 (S. Denys), 530 

1 5 (Troyes) from 'O 6ebs 6 ■navroKpa.Tojp p. 33 : Omn. semp. deus qui es in sandis 
and Omn. semp. deus qui es repleius c. 525 (S. Denys) from 'S.ol tw mitKrjpojfxivo) 
p. 36 : Dominator et vivificator c. 523 (S. Denys) from Aianora (ojonoii p. 40 : 
Domine deus qui es omnium dominator c. 425 (Remiremont, twelfth cent.) and 
Qui es omnium deus c. 425 (Subiaco, a. d. 1075), 540 (^Moissac), 551 (Reims, 

20 twelfth cent.) from 'O Travrwv Otos p. 43, 

(4) No ancient commentary is known. Among modern 
writers see Brett ^ collection of the principal liturgies Lond. 1720, 
pp. 272-90 : Lebrun Explication litte'rale historique et dogmatique 
. . . de la messe, 2nd ed. Paris 1777, vol. iv. pp. 347-72: Palmer 
25 Origines liturgicae, 4th ed., London 1845, pp. 15-44: Trollope 
The greek liturgy of S. James &c. Edinb. 1848 (notes and recon- 
structions): Daniel Cod. lit. iv. Lips. 1853, pp. 80-7 : Bunsen 
Analecta antenicaena iii. Lond. 1854, pp. 27-37. 

Among the earlier of the modern writers the authenticity of this liturgy was 

30 much disputed, largely in view of its dogmatic use : e. g. De Sainctes in Liturgiae 

sive missae patrum Antv. 1560, f. 12 sq., Leo Allatius ^v/xficKra p. 176 (and in 

Corpus byzantinum xxv, Venet. 1733), Bona Rerum liturg. lib. i. 8 § 3, Sala on 

Bona (/. c. t. i. p. 129, Turin 1747) and Benedict XIV de ss. missae sacrif. ii. 3 § 13 

(0/)^rflviii. Venet. 1767, p. 29) defend the greek tradition of apostolic authorship; 

35 Natalis Alexander Hist. eccl. saec. i, xii. § 3, S. Basnage Annal. polit. eccles. \. 

Roterd. 1706, an. 58 c. xv. p. 695, John Lightfoot Opp. posthuma Franeq. 1699, 

p. 147, Le Nourry Apparat. ad biblioth. max. patr. i, Paiis 1703, cc. 24-30, and 

Lebrun u. s. impugn it. The discussion is scarcely of present interest, but 

Dr. Neale in Essays on liturgiology Lond. 1863 attempts to argue that the writers 

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

The Syrian Rite Iv 

2. The Presanctified Liturgy of S. James. 

The diakonika of this rite, hitherto unknown, are given below 
in Appendix G from the Sinai ms. Graec. 1040. The prayers 
are still unknown, but the diakonika are sufficient to indicate 
the structure of the whole. 5 

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

C. The Syriac Liturgies 

In treating of the documents of the Syriac liturgies it is necessary to make 10 
two distinctions : 

(i) betvireen the several parts of the liturgy, which are commonly contained 
in separate documents : (a) the ordo communts, the common framew^ork into 
which the several anaphoras are fitted, including the whole of the mass of the 
catechumens, the rubrication and certain standing formulae of the mass of the 15 
faithful, and the conclusion of the whole (p. 106. 8 sqq. below) : {0) the anaphora, 
with which are included the three prayers of the faithful (pp. 83 sq. below) : 
(7) the liber ministerii containing the diakonika and the standing hymns ; (8) the 
lectionary : (e) the collections of variable sedros. 

These divisions generally cross more or less: e.g. the ordo communts is 20 
commonly attached to some anaphora, or contains a typical set of lections and 
some sedros. The collections of proper sedros are not of importance for the 
present purpose and may be neglected. 

(2) between the communions whose use they represent : viz. the Jacobites 
on the one hand, including the Christians of S. Thomas in Malabar, who now 25 
use the Jacobite rite ; and the Uniats on the other, whether Syrian, i. e. the Roman 
community drawn out of the Jacobites since the end of the eighteenth century, 
or Maronite, i. e. the formerly Monothelete community of the Lebanon which 
entered the Roman communion in the twelfth century. All these observe the 
same rite with slight variations in detail. 30 

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

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

Much of the following is derived from Bickell Conspectus rei syrorum literariae 35 
Miinster 1871, pp. 65-70. 

(i) Jacobite. 

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

1 V i hi troduciion 

a. Ordo communis. 
Fabricius Boderianus D. Severi alexandrini . . . de ritihus 
baptismi et sacrae synaxts apud Syros christianos receptis Antvv. 
1572 (syr. and lat.). 

^ This is only a fragment, attributed to Severus, apparently by a mistaken 
extension to the liturgy of the authorship of the baptismal office. It has been 
used for the first part of the text in this volume (pp. 69-74) ^s giving a variety 
of usage not hitherto available in english. It has been supplemented as 
indicated on p. 2 ; cues have been expanded, and additions, marked by square 

10 brackets, made from the other sources there mentioned; and in particular the 
long prayer on pp. 73 sq. follows the text of (2). 

Boderianus' Latin version is reproduced in the Bibliotheca patrum Paris 
1575 t- iv, 1589 t. vi, 1654 t. vi. Colon. 1618 t. vii, Lugdun. 1677 t. xii. A latin 
version of another text is given by Renaudot Lit. or. coll. ii. 12-28 (ed, 1847''. 

15 English in Hough Christianity in India, vol. iv. Lond. 1845, pp. 623-33, 642-5 : 
Howard The christians ofS. Thomas and their liturgies Oxford 1864, pp. 199-221 
250-265 (both from Malabar texts). 

/3. Anaphora of S. James. 
No Jacobite text seems to have been published. 

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

y. Liber ministerii. 
No separate document is pubHshed, but most of the contents 
are included in the text or translations above. 


(2) Syrian Uniat. 

a and /3. Ordo communis and Anaphora of S. James. 
Missale Syriacum iuxta ritum ecclesiae antiochenae syrorum 
Romae 1843 fo., pp. 1-43, 103-118. 

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

7. Liber ministerii. 
Jl^lj^iw jfcsAjsttA,]^ o>s ^AA<ukM]^oo9 ciix.-^*ii»i5? Jkslio {JThe book 
.^5 ^ the clerks used in the ecclesiastical ministries) Beirut 1888 
(syriac only). 

The Sylvian Rite Ivil 

(3) Maronite. 

a. Ordo communis. 
Missale chaldaicum iuxta ritum ecclesiae nationis Maronitarum 
Romae 1592 and 1716. )koa*^!? jl«Jik? j»*:^ j*l Uojoo? i=>!^ 
]ujo;j«9 (77?^ book of the oblation according to the rite of the 5 
Maronite church of Antioch) Kozhayya 1816 and 1838, Beirut 
1888. Jljo;-:»? )uoa*^jf jl^? ]^*:^ ^/ jasjciij? \cas>.^ {The 
order of the oblation according to the rite of the Maronite church 
of Antioch) Kozhayya 1855. 

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

Translations : Latin in Renaudot ii. pp. i-ii (from ms. sources, p. 47) : French 
in Morel Messe des Chaldeens et des Maroniies du mont Liban Paris [1678] (on 
which see Catal. des ntantiscrits synaques de la bibliotheque nationale p. 56). ^5 

/3. Anaphora of S. James. 
Missals as above. 

In the edd. of 1592 and 1816 (and 1838 ?) the anaphora of S. James is attached 
to the ordo communis : in the rest it is placed elsewhere. 

Assemani Cod. lit. \\\ pp. 131-179. 20 

This is from ms. sources and is all in syriac. 

Translations : Latin in Assemani u. s. English in Etheridge The Syrian 
churches pp. 201-216 (few rubrics). 

7. Liber ministerii. 
Liber ministri missae iuxta ritum ecclesiae nationis Mar onitarutn 25 
Romae 1596 and 1715. Diaconale syriacum iuxta ritum ecclesiae 
nationis Maronitarum Romae 1736. \^»:ii- *^t ]}isaLi£iM.i^ )o]^ 
)uuo;.2o? juacu^jf? ]l^? {The book of the ministry according to 
the rite of the Maronite church of Antioch) Kozhayya (several 
edd.). Assemani Cod. lit. iv. pp. 180-226. 30 

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

2. Other Anaphoras 

Besides S. James sixty-four Anaphoras are known at least by 
name, and of many of them either the text or translations or 35 
both have been published. 



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

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

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

5 Assemani op. cit. iv, vii, A = the latin version in the same ; R — Renaudot's 

latin «. s., F— Fabricius' latin u. s., //= Howard's english u. s., M— Morel's 

French u s. 

1. S. Basils SRA 

2. S. Celestine, Journ. sacr. 
lo lit. 1867, p. 332 

3. S.CyrilAlex. M'-'^Ai?^ 

4. S. DioNYSius Areop. M^ R 


(11171) ii^ WRH 

15 6. S. EusTATHius i M.^R 

7. S. JohnChrysostom M^/? 

8. John of Harran (tii65) 
orjo. Chrys. ii SWRH 

9. S.JohnEvang. M3-«i?i^il/ 
20 10. John Maro (1707) M'-' 


S. Luke or Twelve Apo- 
stles W-'RFH 

12. S. Mark W'P^RAF 

13. Marutha of Tagrith 
(t649) WR 

14. Matthew the Shepherd 


15. S. Peter! SW-'RFH 

16. S. Peter iii M' 

17. Roman Church^ M'' 

18. S. Xystus SM''''' RH 

19. Yeshu bar Shushan 

(tio73) M\ 

"■ Derived from the Greek. The Latin version in Ren. and Assem. is that of 
Andr. Masius, Antw. 1569, reprinted in the Bibliotheca pairum Paris 1575, t. iv, 
1589 and 1654, t. vi. ^ Called by mistake ' Dionys. Areop,' in M'. <= In 

part composed of extracts translated from the Roman missal. It occurs in ms. 
Brit. Mus. Syr. 10042. 





35 26 


i3. The following have been 

S. Clement of Rome 
DioscoRus Alex. 
DioscoRus OF Kardu (fl. 


The Doctors 
Gregory Barhebraeus 


S. Gregory Nazianz. 
S. Ignatius of Antioch 
Ignat. ibn Wahib (1304) 

28. S. James ii^ 

29. James Burde'ana (t578) 

published only in translations. 

30. James of EDEssA(t7o8) 

31. James of Serugh (t52i) i 

32. John of Bostra^ (t 650) 

33. John bar Ma'dani (11263) 
John the Scribe (c. 1200) 
S. Julius of Rome 

36. Lazarus bar Sabhetha 
(Philoxenus) of Bagh- 
dadh (fl. 830) 

37. Michael the Elder 


38. Moses bar Kepha (t903) 


The Syrian Rite li^ 

39. S. Peter ii 41. Philoxenus of Mabogh ii 

40. Philoxenus of Mabogh 42. SfevERUsorTmoTHYALEx. 
(+ c. 523) i or Simeon i or James of Serugh ii 
THE Persian (fl. 510) or 43. TkoMAS of Harkel (fl. 
Proclus 615). 5 

All of these are given in Latin translations in Renaudot, 
except 25 S. Greg. Naz. which is in Assemani Cod. lit, vii. 
pp. 185 sqq. 21 DioscoRUS is also in Assemani ib. pp. 199 sqq. 
28 S. James ii is given in English in Neale History: introd. 
pp. 704 sqq. and 42 Severus in Brett Collection of lit. 10 
pp. 102 sqq., both from Renaudot's Latin. 

" S. James ii is an abridgement of the great S.James, attributed to ' Gregory 
maphrian of the east,' i. e. Barhebraeus : Renaudot misread the date and 
attributed it to a later Gregory (see CataL syr. de la hibl. nattonale p. 44 : Neale 
History: introd. p. 382 follows Renaudot). ^ John of Bostra is the source 15 

of the prayers attributed to him in the Coptic below, pp. 158, 183, 186, 187. 

3. Lectionaries 

The Lectionaries, of which there appear to be two or more 
arrangements, have been neither published nor studied com- 
pletely. Wright Catal. of syr. mss. in Brit. Mus. Lond. 1870, 20 
pp. 155-7, tabulates the lections from the Old Testament and 
the Pauline Epistles for Sundays and festivals according to the 
arrangement of Athanasius of Antioch (987-1003), from Add. 
I2I39(a. D. 1000): Forshall Catal. codd. mss. orient. Mus. Brit. syr. 
Lond. 1838, pp. 32-48, tabulates the Gospels for the year 25 
according to at least two arrangements from Rich. 7169, 71 71 
(c. xii), 7170 (xiii), 7172 (xiv), and Payne Smith CataL codd. mss. 
bibl. Bodl. syr. Oxon. 1864, cc. 138-52, the Gospels for the year 
from Dawk. 50. The Missale syriacum gives the Apostles and 
Gospels in carshuni and syriac from Maundy Thursday to Low 30 
Sunday, and the Gospels in carshuni for the festivals of the 
year : the Missale chaldaic. Maronit., ed. 1888, gives the Gospels 
for the year in carshuni. Cp. E. Ranke in Herzog-Plitt Real- 
Encyclopddie xi, Leipz. 1883, pp. 473-6 : Scrivener Plain introd. 
to the textual criticism of the New Testament, ed. 4, Lond. 1894, 35 
i. p. 413 sq. 

Ix Introduction 

ii. Manuscripts. 

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

Jacobite (i) Ordo communis with or without anaphoras : cent, ix or x Brit. 
Mus. Add. 14494: c, X lb. 14493, 14496: c. x or xi ib. 14495. 14667 (r), 17128, 

10 Paris Anc. fonds 32: c. xii Brit. Mus. Add. 14498, 14690: c. xiii ib. 14693 
(i) : c. xiv ib. 14738 (3), 17239: c. xv /6. 14737 (s); 17269, Vat. Syr, xxv, xxxiii, 
Paris Suppl. 16, Anc. fonds 64 : c. xvi Vat. Syr. xxxiv, Paris Anc. fonds 36 : 
c. xvii Brit. Mus. Rich. 7180 : c. xviii Paris Suppl. 47, Anc. fonds 70 : c. xix Bodl. 
Or. 626 : of unassigned date Berlin Sachau 157. (2) Anaphoras : c. viii or ix Brit. 

15 Mus. Add. 14523 (fragm.) : c. ix or x ib. 14518 : c. x ib. 14523 (3)-i4525 : c. x or 
xi ib. 14499, 14667 (2) : c. xi ib. r45cxj : c. xii or xiii Brit. Mus. Add. 14737 (4) : 
c. xiii ib. 14691, T4694, 14736, 14737 (i)) 14738(2), 17229, '^o^.Dawk. 58, Berlin 
Sachau 185, 196: c. xiv Brit. Mus. Add. 14692, 14693 (2\ 14737 (2) and (3), 
14738 (i), Berlin Sachau 151 : c. xv Vat. Syr. xxvi, Bodl. Hunt. 444 : c. xvi Vat. 

20 Syr. XXXV, Paris Suppl. 25, 51, 61, Anc fonds 65, 66, 68 : c. xvii Bodl. Poc. 85, 
Paris Suppl. 32 : c. xviii Paris Suppl. 47 : of unassigned date Vat. Syr. 
xxxvi, Hunt. 133, Berlin Sachau 152. (3) Diakonika : c. xvii Vat. Syr. cccii. 
(4^ Leciionaries. A considerable list is given by Gregory in Tischendorf Nov. 
Test, graec. iii, ed. 8, Leipz. 1894, pp. 851-3, to which may be added Vat. Syr. 

25 cclxvi-lxxii, cclxxiv, cclxxvi, cclxxvii : Brit. Mus. Add. 14485-7 (c. ix) &c. (nos. 
ccxxiii-xlii in Wright Catalogue) : Bodl. Canon, or. 130, Bodl. or. 119, 361, 666, 
Hu7it. 587, Poc. I, Dawk. 50. Manuscripts of the New Testament are 
commonly in three volumes, corresponding to the lections, viz. Gospels, Acts 
and Cath. Epp., and S. Paul. (It will be noticed that on p. 78 below the second 

30 lection is called Pra.vis in the rubric, though taken from i John, since the Acts 
and the Cath. Epp. form a single volume.) In mss. of the complete N. T. the 
books are arranged in the above order, the Gospels being given the place of 
honour, the rest arranged as read. In the Jacobite Massorah (' Karkaphensian 
Syriac ') the books are arranged absolutely according to the order of the 

35 lections — Acts and Cath. Epp., S. Paul, Gospels. See Gwilliam in Studia 
biblica iii, Oxford 1891, pp. 53, 56 sqq. 

Maronite (i) Ordo &c. : c. xv Vat. Syr. xxviii, xxxii : c, xvi ib. xxix, xxxi, 
Paris Suppl. 50, 54, 55 : c. xviii, Vat. Syr. ccxciii : undated ib. ccxcii, ccxcviii, 
ccxcix, Brit. Mus. Syr. 10042. (2") Anaphoras', c. xvi Vat Syr. ccxcv, Brit. Mus. 

40 Harl. 5512 : c. xvii Vat. Syr. xxx, Paris Suppl. 40, 67 : c. xviii Vat Syr. ccxcvii : 
undated ib. ccxciv. (3) Diakonika : c. xvii Paris Anc. fonds 95 : c. xviii Vat. 
Syr. ccci. (4^ Lectionary; Vat. Syr. cclxxxi (Gospp ). 

The Syrian Rite 1 


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

44. S. Athanasius, Vat. Syr. 50. John I of the Sedros 
XXV. (t 648), Berlin Sachati 

45. Cyriac PATR.(t8i7),B.M. 185. 5 
Add. 14690, &c. 51. Lazarus bar Sabhetha 

46. DiOiNYSius BAR Salibi ii, ii or S. Eustathius ii, 
Vat. Syr. xxv. ^.^l. Add. 14690. 

47. DioNYsius BAR Salibi iii. 52. S.LuKEii. See Ren. ii. 175. 
See Assem. B. O. ii. 175. 53. Peter of Kallinikus io 

48. Gregory Barhebraeus ii, (+59i)' See B. O. ii. 77. 
B. M. Add. 14693. 54. Theodore bar Wahbon 

49. Ignatius Behnam, Vat. (11193), Bodl. //w«/. 444. 
Syr. xxxiii. 

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

iii. Commentaries, &c. 

(i) Of Syriac writers, James of Edessa (640-708), besides 
the lost work mentioned below, wrote the letter to Thomas the 
presbyter published with a latin version by Assemani {B. O. ii. 
pp. 479-486): an english version from the syriac is given below 25 
in Appendix F. Assemani's text is extracted from Dionysius 
bar Salibi Exposition c. 3 mentioned below, and is perhaps 
not wholly to be depended upon : otherwise a fragment of it 
is preserved in Brit. Mus. Add. 17215, f. 22 b. James also 
addressed a tract on the liturgy to George of Serugh, pre- 30 
served in Berlin Sachau 218 (cp. Brit. Mus. Add. 14496), and 
tracts on Azymes against the Armenians (see S. E. Assemani 
Bibl. Med. Laurent, et Palat. codd. mss. orient, catal. Florent. 1742, 
no. Ixii, p. 107 sq.). Benjamin of Edessa wrote On the offerings: 
concerning the liturgy and baptism contained in Brit. Mus. Add. 35 
14538, f 38 b. Moses bar Kepha (813-903) wrote a Comment, 
in liturgiam {B.O. ii. 131) being an exposition of the liturgy and 
the Lord's Prayer, found in Brit. Mus. Add. 21210, f. 170 a. Of 

Ixli Introduction 

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

James of Edessa The book of treasures {B. O. i. 487, 469), Theodore bar 
Wahbon (flips) Tract, de elucidat. niissae {ib. ii. 216) and James bar Shakko 
10 (f 1241) Exposition of offices and prayers (ib. 240) are lost. 

(2) The following additional Anaphoras are mentioned, but 
are otherwise unknown. 

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

T5 55. Bar Kainaya (c. 1360) 60. John Sabha (fl. 680) 5. 0. 
B. O. ii. 463. ii. 463. 

56. David bar Paul (fl. c. 61. Michael the Younger 
1200) Bickell p. 68. (fl. 1207) B. O. ii. 2 

57. S. Gregory Nyssen ib. 62. Moses bar KEPHAii.5. O. 
20 58. John of Dara (fl. 830) ii. 130. 

B. O. ii. 123. 63. Severus of Kenneshre 

59. JoHNOFLECHPHED(tii73) (1640) B. O. ii. 463. 

Bickell p. 68. 64. Timothy of Alexandria 

ii. Bickell p. 67. 

25 (3) Of modern writers on the Jacobites and their liturgy 

see Assemani Biblioth. orient, ii : Renaudot Lit. or. coll. \\ which 
has commentaries on all the liturgies contained in the work : 
Lebrun Explication ed. 1777, iv pp. 580-625: Etheridge Syrian 
churches pp. 135-149 : Neale History of the holy eastern church: 

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

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

The Egyptian Rite 1 


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

§ The Anaphora of S. James is found also in Ethiopia (p. Ixxiv 
below) and in Armenian (p. xcviii). 5 


A. The Greek Liturgies 
I. The Liturgy of S. Mark 
i. Printed texts. 

H GEIA AEITOYPriA TOY AFIOY AUOarokov Ka\ evayyeliarov MapKOV lo 

fxadrjTod rod dyiov Uerpov . . . omnia nunc primum graece et latine 
in lucem edita Parisiis ap. Ambr. Drouard 1583. 

Edited by Jo. a S.Andrea, canon of Paris, from a copy made for Card. Sirleto 
of a ms. in the Basilian monastery of S. Mary at Rossano, i.e. Vat. Graec. 1970 : 
see ms. B below. The text is defective in detail, but such as it is it has become 15 
the textus receptus. It is reprinted in Fronto Ducaeus Biblioth. vet. patrum t. ii, 
Paris 1624, Renaudot Lit. or. coll. i. i, Paris 1716 (ed. 1847, pp. 120-148), 
Fabricius Cod. apocr. N. T., pars iii, Hamb. 17 19, J. A. Assemani Cod. lit. eccl. 
univ. t. vii, Romae 1754, Neale Tetralogia liiurgica Lond. 1849, Bunsen Analeda 
antenicaena t. iii, Lond. 1854, H. A. Daniel Cod. lit. eccl. univ. t. iv, Lips. 1853, 20 
Neale and Littledale The greek liturgies Lond. 1858. 

The Latin version accompanying the text in the editio princeps was reproduced 
by Renaudot, Fabricius, Assemani u. s., and in Bibliotheca pair., Paris 1589 t. vi, 
1610 t. vi, 1624 t. ii. Colon. 1618 t. i, Lugdun. 1677 t. ii. English versions : 
T. Brett A collection 0/ the principal liturgies Lond, 1720, pp. 29-41 (anaphora) : 25 
Neale History of the holy eastern church: introd. Lond. 1850, pp. 532-702 (anaphora), 
The liturgies o/SS. Mark, James. . . transl. with introd. and appendices Lond. 1859 
(Neale and Littledale, 1868 &c.) : Antenicene christian library y.y^\w , Edinb. 1872. 
German in Probst Liturgie d. drei ersten christlichen Jahrhunderte Tubingen 1870, 
pp. 318-334. 30 

C. A. Swainson The Greek Liturgies chiefly from oi^iginal 
authorities Cambridge 1884, pp. 2-73, where S. Mark is printed 
from three mss., Rossanensis, Vaticanus and Messanensis, with 
collations of the textus receptus and of the emendations of 
previous editors in the margin. 35 

On the mss. see below. 

Ixiv Introduction 

ii. Manuscripts. 

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

5 On the ms. see above. Its text as now mutilated corresponds to pp. 113. 2-14, 
130. 28-140. 15 b below. It is of the same type as the textus reccptus. The 
intercessions are wanting, and there is nothing to indicate its source. 

B. Rome, Biblioth. Vaticana. Vat. gr. 1970, thirteenth cent. : 
described above (p. 1, B). The source of the textus receptus : 

10 printed in Swainson pp. 2-72 (ist col.: codex rossanensis) on the 
basis of a new collation : reproduced below from Swainson, 
with additions. 

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

15 C. Rome, Biblioth. Vaticana. Vat. gr. ^oSi. A parchment 

roll, A. D. 1207 : marginal notes in arabic. Printed in Swainson 
pp. 2-73 (2nd col. : rotulus vaticanus). 

On the ms. see Swainson pp. xix sq. Its text is marked by the effects ot" 
a double influence, that of S. James and of the Byzantine, to which latter it is 
20 largely assimilated, especially by the insertion of SiaKouiKo. and eKcpwvrjads. 
Both the patriarch and an archbishop are commemorated (Swainson p. 42 : 
Dr. Swainson has not noticed this, p. xx), but otherwise there is nothing to 
indicate its origin. 

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

the margin. A fragment. Unpublished. 

The fragment corresponds to pp. 124. 6-134. ^7 below, or more accurately 
Swainson, 2nd col., p. 26 MeyaXvvare— 56 fin. The text is substantially identical 
with that of C. My knowledge of this ms. is derived from a photograph taken 
30 by Mrs. Lewis and Mrs. Gibson. 

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

According to a note written by Amphilochius bishop of Pelusium, dated 1870, 
this ms. was written by the patriarch Meletius Pegas in 1585-6, and was 
35 rescued from his papers and bound by the writer of the note. Its text is 
substantially that of C, except in so far as the assimilation to the Byzantine rite 
is carried further and the additions are given in fuller form. Only the patriarch 
is commemorated, and there seems to be nothing to indicate the origin of 
the text. 

The Egyptian Rite Ixv 

2. 77!^ Anaphoras of S. Basil and S. Gregory 
i. Printed texts. 

Renaudot Lit. or. coll. i, pp, 57-85 [Aftrovpym rov ayiov 

Renaudot Lit. or. coll. \, pp. 85-115 *H 6da Xeirovpyia tov 5 
iv ayiois narpos rifjLwv Tprjyopiov. 

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

ii. Manuscript. ic 

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

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

3. History 4'C. of the Greek rite 
(i) In Appendix J notices of the Hturgy are collected from 
Egyptian writers, mostly of the fourth and fifth centuries. 
The evidence might no doubt be indefinitely extended. 20 

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

(2) An outline of the liturgy from the Arabic Didaskalia is 
given below in Appendix K. This Didaskalia, of unknown 
date, is for the most part (chaps. 1-22, 24-34) derived from Ap. 25 
Const, i-vi. Chaps. 23 and 35-39 are additional to the general 
scheme, though in part derived from Ap. Const, ii and viii. The 
paragraph of ch. 38 which contains the liturgy, already in part 
described in ch. 23, attaches itself to no source : it is in fact 
a sketch of the Egyptian liturgy at a stage of development 3° 
implied in the present Coptic form. In the latter, while the 
prothesis has been carried further back (pp. 145 sq.), the prayer 
of prothesis (p. 148) is still in the position occupied by the whole 
prothesis in the Didaskalia. Since the arabic is apparently 
derived from a greek text, it may be assumed that this outline 35 


Ixvi Introduction 

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

On the Didaskalia see Funk pp. 215-42: contents pp. 222-4: german trans- 
lation of the preface pp. 217-21, and of the last five chapters pp. 226-36, where 
5 sources are indicated in the notes. In App. K the text of Bodl. Huntingt. 
31, f. 121 (A. D 1680) has been followed, compared with Brit. Mus. Rich. 7211, 
f. 108 (a. D. 1682). On the other mss. see Funk p. 215 (in Bodl. Huntingt. 
458, f. 171, ch. 38 with the liturgy is reduced to a very small compass). Ch. 23 
contains, with some verbal variations, 11. 5-23 /row the Psalms, omitting 11 frcni 
10 the book — 18 of the left-hand column below. On the signs of a greek original 
see Funk p. 237. 

(3) The Presandified Liturgy of S. Mark {ra Trpor^yiaaniva tov 
a-noGToKov MapKov) is mentioned in a rubric of the greek Egyptian 
S. Basil, in which the prayer of inclination before communion is 

15 described as derived from it : but it is otherwise unknown. 

See Renaudot i. p. 76, and note on p. 321. The prayer is common to the 
greek with the Coptic S. Basil (Ren. i, p. 21) and it is obviously related to the 
Byzantine "Hi/uffTat kol T^TiXearai (pp. 344, 411 below). 

(4) There is no external history of the Greek S. Mark, and 
20 it does not seem to be referred to until the last days of its 

observance, when, like S. James, it is a subject of correspondence 
between Theodore Balsamon and Mark of Alexandria (Migne 
P. G. cxxxviii. 953\ and is alluded to by the former in his 
comment on the 32nd Trullan canon {ib. cxxxvii. 621). 

25 Some of the inscriptions in Revillout's article Les pfieres pour les worts dans 
T epigraphie e'gyptienne in Revue egyptologique vol. iv, 1885, are greek and illustrate 
liturgical language. The seventh century writer quoted by Palmer Origiiies i, 
ed. 4, p. 88 (from Spelman Concilia i. 177) is referring to the divine office and 
not to the liturgy ; and both his account and the allusion of Nicolas of Methone 

30 {de corpore et sanguine Domini in Migne P. G. cxxxv. 5130) seem to depend 
not upon any known, formula attributed to S. Mark, but only on the belief or 
assumption that the apostles initiated the liturgical traditions of the several 
churches. S. Mark does not seem to have been quoted in the controversy 
between the Latins and the Greeks in the fifteenth century : neither Mark of 

.^5 Ephesus nor Bessarion uses it. 

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

The Egyptian Rite Ixvli 

As in the case of S. James, the question of authenticity is discussed by the 
earlier of the modern writers: see Bona 7?. Z-. i. 8 § 2 and Sala in loc. 4, 
Le Nourry Apparat. ad biblioth. patrum i, cc. 30-34, Benedict XIV de ss. missae 
sacr. ii. 3 § 13. Neale's argument for N. T. quotations from S. James is equally 
applicable, or inapplicable, to S. Mark. 5 

B. The Coptic Liturgies 

The ritual books necessary for the Liturgy are (a) the Khfddji (tv xo\uyiov) 
the priest's book : (;3) the Kutmdrus (Copt, katame'ros i. e. Kara fj.epos or KaOrj- 
fj-(pios) the Lectionary, containing the four lections and the psalm before the 
Gospel (p. 156) : (7) the Synaxdr (avva^dpiov) containing the legends of the 10 
saints, sometimes substituted for the lection from the Acts (cp. p. 155. g) : (5) the 
manual of the deacon and the choir containing the diakonika, the responses, 
and the hymns fixed and variable. Service books whether printed or in ms. 
generally have a marginal arable version of the text of the prayers &c. : the 
rubrics in mss. are generally short and in a mixture of greek and Coptic, with 15 
marginal arabic and with occasional longer passages (e.g. p. 165. 24 sqq. below) 
in arabic only : on printed editions see below. 

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

i. Printed texts. 20 

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

The monophysite names are omitted and that of Chalcedon is inserted in the 
commemorations &c., and the Filioque is added in the creed. Additional rubrics 
are given, in arabic only. Reprinted, with rubrics in latin only, in J. A. 25 
Assemani Codex liturg. vii : missale alexandrinum , pars 2, Romae 1754, pp. i sqq. 

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

This is derived with some additions from Tuki's text. Modifications in 
present practice are pointed out in the notes. The original is given only of 30 
what is audible : the rest with the rubrics is in english. The volume contains 
also the office of the morning Incense and an appendix on the Divine Office. 

^'iy- {Euchologion) Cairo, at the El-Watan office, in the 
year of the martyrs 1603 (a.d. 1887), pp. i sqq. 

J-oLJlj dLojJi ^ ii^LjUl ^j^ lUM-^U-iJl jJlff v--*-srJ L* ^\:S {Book ib 
of what is incumbent upon the deacons in respect of the readings 
in the service and the chantings) Cairo, at the El-Watan office, 
same date. 

e 2 

Ixviii hitroduction 

These are service books, the former edited by Philotheos hegumen of the 
patriarchal church of S. Mark in Cairo. The former contains the prayers of 
the celebrant, the latter the diakonika, the responses and the hymns, fixed and 
variable, all in Coptic and arabic vv^ith arabic rubrics. 
5 Translations: Latin in Victor Scialach Liturgiae Basilii magni, Gregorii 
theologi, Cyrilli alexandrini ex arabtco conversae Aug. Vind. 1604 (reprinted in 
Magna biblioth. pair. Paris 1654, t. vi) : Renaudot i, pp. i sqq. (from a Paris ms.): 
Assemani u. s. English in S. C. Malan Orig. documents of the Coptic church v: 
the divine ivxoXo-^iov Lond. 1875, pp. i sqq. (' from an old ms.') : Bute u.s. : Neale 
10 History: introd. pp. 381 sqq. (from Ren.'s latin): Rodwell The liturgies of 
S. Basil, S. Gregory and S. Cyril from a Coptic manuscript of the thirteenth 
century (Occasional papers of the eastern church association, no. xii) Lond. 
1870, pp. 25 sqq. (from a ms. now in the library of Lord Crawford). 

iS. The Anaphoras. 
15 (i) S. Basil, S. Gregory and S. Cyril or S. Mark are 
contained in R. Tuki Missale coptice et arahice Romae 1736. 

The Cairo manual contains the common diakonika and hymns. 
Translations: Latin in Scialach and Magna biblioth. patr. u.s.: Renaudot 
i. pp. 9-51 : English in Rodwell u.s., Malan Original documents i, v, vi, Lond. 
20 1872-5 ^very inaccurate). 

(2) S. Basil is also contained in 

J. A. Assemani Cod. lit. vii, pars. 2, Romae 1754, pp. 47-90 
(from Tuki : rubrics in latin). 

John marquess of Bute The Coptic morning service for the 
25 Lord's day Lond. 1882, pp. 77-117 (from Tuki?). 
^'iy^ Cairo 1887, pp. 78-116. 

Translations: Latin in Assemani m. s.: English in Neale History: introd. 
pp. 532-702 (from Renaudot's latin), Bute u. s. 

(3) S. Gregory is also contained in 

?P c^V" ^^^^^ ^^^7, PP- 167-76. 

Mittheilungen aus d. Sammlung d. Papyrus Erzherzog- 
Rainer, erst. Jahrg. 3-4, Wien 1887, p. 71. 

The latter is a fragment in sahidic. 

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

(4) S. Cyril or S. Mark. 

No separate text is published. 

The Egyptian Rite Ixix 

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

(5) Other Anaphoras. 

A. A. Giorgi Fragmentum evangelii S. Joannis graecocopto- 5 
thehaicum: additamentum...divinae missae, cod. diaconici reliquiae 
ctliturgica alia fragmenta . . . Romae 1789, pp. 304-15. 

This contains the sahidic text and a latin version of a fragment of an anaphora 
otherwise unknovi^n, from the Borgian ms. mentioned above. A corrected latin 
version is given by Hyvernat u. s. pp. 15-19. The codex diacomcus, pp. 353-66 10 
(Zoega, no. ci), a collection of greek diakonika, is the source of the insertions 
marked ^ in the text of S. Mark below, pp. 139-41- 

Hyvernat Canon- Fragmente der altkoptischen Liturgie 
Rom t888, pp. 8-10, 14 sq., 20-24. 

This contains a latin version of five fragments from the same ms. (Zoega, 15 
nos. c, ex). The Inclination Gratias agimus tihi p. 23 is a form of the prayer 
in the Ethiopic liturgy Pilot of the soul p. 243 below : cp. Renaudot i. p. 494, 
Ludolfus ad suam hist. aeth. Comment, p. 345. 

(v) The Ledionary. 

Mai Scriptorum veterum nova collectio iv (2) Romae 1831, 20 
pp. 15-34 : Malan The holy Gospel and versicles for every 
Sunday and other feast day in the year ; as used in the Coptic 
church (Original documents of the Coptic church iv) Lond. 
1874 : Lagarde in Abhandlungen d. historisch-philologischen Classe 
d. konigl. Gesellsch. d. Wissenschaften zu Gottingen xxiv, Gottingen 25 
1879 : Maspero in Recueil de travaux relatifs a la philologie et a 
Tarcheologie egyptiennes et assyriennes vii, Paris 1886, p. 144. 

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

Ixx Introduction 

ii. Manuscripts. 

(i) Containing the anaphoras of S. Basil, S. Gregory and S. Cyril : Vat. 
Copt, xvii (a.d. 1288), xxiv (i4thc.), xxv (1491% xxvi (1616 : Brit. Mus. Suppl. 
arah. 18 (xii), Add. 17725 (1811) : Bodl. Huntingt. 360 ;xiii, the text translated 
5 below), Marsh 5 (xiv). Marshall 93 (xviii) : Paris Copt, xxvi, xxviii, xxxi. (2) 
S. Bas. and S. Greg.: Paris Copt, xxix, xxxix. (3) S. Bas. and S. Cyr.: Bodl. 
Huntingt. 572 (xiii or xiv). (4) S. Basil : Vat. Copt, xviii (before 1318), xix 
(17x5), Ixxviii (1722), Suppl. Copt. Ixxxi (1723), Ixxxv (i8th c.\ Ixxxvi (1713) : 
Paris Copt, xxiv, xxv, xxvii, xxx. (5) S. Greg, and S. Cyr. : Vat. Copt. 

10 XX (1315), li (undated): Bodl. Huntingt. 403 (xiii or xiv). (6) S. Greg.: 
Paris Copt. xl. (7) S. Cyril: Vat. Copt, xxi (1333% xxii (before 1580): Paris 
Copt. xli. (8) Pontifical mass at the consecration of the chrism : Vat. Copt, xliv 
(13th c). (9) Diaconale: Vat. Copt, xxvii (13th c), xxviii (1307). (10) Lec- 
tionary: Vat. Arab, xv (1338) containing the Gospels for the whole year: Vat. 

15 Arah. lix (17th c), Copt, xxix (1712}, xxxii (1723), Bodl. Huntingt. 18 (1295), 
278 (1349?), 89, containing all the lections, and covering in whole or in part the 
months from thoouth to mechir, i. e. approximately September to february : ib. 
26 (1265), Paris Copt, xix, xx, for Lent: Vat. Arab. Ix (1673), Copt, xxxi (1711), 
xxxiv (c. 1700), Bodl. Huntingt. 5, for Holy Week: ib. 3, for Eastertide: 

20 ib. 47, Paris Copt, xxi (?}, for Sundays in Eastertide and those of the months 
pachon to mes5re and the little month, i. e. from may to august : Bodl. Huntingt. 
254, for the principal feasts : Vat. Copt, xxx (17 14), xxxiii (17 19), for Sundays from 
Lent to the end of the year: ib. Arab, xxxix (i6th c), for Sundays and festivals. 
In Coptic mss. of the New Testament the divisions and the order of the books 

25 correspond to the lection system. The Gospels are commonly in a separate 
volume : S. Paul is either in a separate volume or is combined with the rest of 
the books in the order Paul, Cath. Epp., Acts. The pericopae are sometimes 
noted in the text. See Gregory in Tischendorf Nov. Test, graece, ed. 8, 
iii, Leipz. 1894, pp. 853 sqq. : Scrivener Introd. to the criticism of the New 

33 Testament, 4th ed., Lond. 1894, ii, pp. no sqq. 

(11) Sahidic fragments. Brit. Mus. Or. 3580 is a collection of liturgical frag- 
ments, including part of a table of lections ; invocations (one of which is a 
compilation from S. Cyr. and S. Greg.); four collections of prayers of fraction 
&c., one of which is the inclination, absolution, fraction and confession of S. 

35 Basil ; and two fragments oi diakonika, one of them including also an institution 
and intercession. There are similar collections at Leyden and elsewhere. 

See Codd. copt. biblioth. Vatic, in Mai Script, vet. nov. coll. v (2), Romae 1831 : 
Codd. arah. biblioth. Vatic, in Mai ib. iv (2), Romae 1831 : Cureton Catal.cod. mss. 
or. Mus. Brit. arah. Lond. 1846: Rieu Suppl. to cat. of arah. mss. in Brit. Mus. 

40 Lond. 1894 : Uri Bihl. Bodl. codd. mss. orient. . . . catal. i, Oxon. 1787. 

iii. History, &c. 

(i) The outline in the Arabic Didaskalia given below in 
Appendix K represents a stage in the history of the Coptic 

The Egyptian Rite Ixxi 

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

2. Incidental notices from the acts of the saints or elsewhere lo 
do not seem to have been collected on a large scale, but many 
regulations bearing on the liturgy are contained in the constitu- 
tions of the patriarchs 'Abdu '1 Maslh (Christodulus, 1047-78), 
Gabriel II (+ 1146) and Cyril III (1235-43), ^s well as in the 
so-called Imperial Canons, in the Epitome from the sentences of the 15 

fathers, and in the canonical collections of Faraj Allah of 
Akhmlm (Echmimensis, xiith cent.) and Safi '1 Fada'il ibn al 
'Assal (Ebnassalus, xiiith cent.). These are unpublished, but 
are largely quoted in the notes of Renaudot. 

Renaudot, in his notes Lit. or. coll. i, pp. 152 sqq., has collected a few 20 
incidental notices from historical writers. On the constitutions of Christodulus 
see Renaudot Hist, patriarch, alexandrin. jacobit. Paris 1713, pp. 420-4, Neale 
Patriarchate of Alexandria ii. Lond. 1847, p. 213 : for those of Gabriel, Ren. 
p. 511, Neale p. 248: of Cyril, Ren. p. 582: on the Imperial canons, ih. 213, 
and on Ibn al 'Assal, ib. 586. The collection of Faraj Allah is in Paris Anc. 25 
fonds 120 ; that of Ibn al 'Assal in Anc.fonds 121-123, Suppl. arab. 84, 85 ; that 
of Maqara, containing the Imperial canons, in Suppl. arab. 78, 83. 

3. There are several arable Commentaries from which 
Renaudot quotes largely, otherwise unpublished : especially 
Abu Saba Tractatus de scientia ecclesiastica, Abu '1 Bircat A light 30 
in the darkness and an exposition of the offices (xivth cent.) and 
Gabriel V Rituale sacramentorum (141 1). To these may be added 
the history of Abu Dakn published in a latin version Historia 
facobitarum seu Coptorum . . opera fosephi Abudacni Oxon. 1675, 
and in an english translation from the latin, E. S[adleir] The 35 
History of the Cophts commonly called Jacobites Lond. 1693. 

Abu '1 Bircat's work is contained in Vat. Arab, dcxxiii (a 19), Upsala Orient. 
486 (Tornberg Codd. arab. pers. et titrc. bibl. reg. univ. Upsaliens. Upsala 1849, 
p. 306; : Gabriel's in Paris Anc.fonds 42 (?). 

Ixxli Introduction 

4. Of modern writers see Vansleb Histoire de Veglise 
d* Alexandrie Paris 1677 (esp. iii. i) : Renaudot Lit. or. coll. i, 
pp. Ixxvi sqq., 152-302 : Lebrun Explication iv, pp. 469-518 : 
Neale History of the holy eastern church: introd. p. 323 sq., The 
l> patriarchate of Alexandria Lond. 1847 : A. J. Butler The ancient 
Coptic churches of Egypt Oxford 1884 (esp. vol. ii) : Evetts and 
Butler The churches and monasteries of Egypt Oxford 1895. 

C. The Abyssinian Liturgies 

The books necessary for the celebration of the Hturgy are (a) the Kedddse, 
10 containing the complete text of the liturgy: {&) the Sherdta gecdwe (ordo 
synopseos), the Lectionary, the contents of which are indicated below. 

There is an Abyssinian Uniat for whose use the Roman edition below seems 
to be intended. 

i. Printed texts. 

15 I. The PreanaphoraL 

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

The singularly described document in the appendix is in fact the Ethiopia 
20 preanaphoral, printed from Brit. Mus. Or. 545, with variants in the margin 
from Or. 546, and an inadequate english translation. The folio, following f. 43, 
noted on p. 392 as wanting, is bound up as f. 52 in the ms. Dr. Swainson is 
mistaken, p. xliv, in saying that the mss. above do not contain the anaphora : 
see below. 

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

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

30 The text has been so far latinized that the Filioque has been inserted in the 

creed. Reprinted in BuUarium patronatus Portugalliae regum in ecclesiis Africae 

&c. append, t. iii, dispone 1879, pp. 201-20. 

Translations : Latin in [Tasfa Sion] Modus baptizandi . . . item Missa qua 

comntuniter utuntur quae etiant Canon universalis appellatur nunc printum ex 
35 ti>tgua chaldaea sive aethiopica in latinam conversae Romae apud Antonium 

Bladum mdxlix mense aprilis : reprinted, Louvain 1550. In the prefixed letter 

The Egyptian Rite Ixxiii 

to Paul III the translation is attributed to Petrus Paulus Gualterus of Arezzo. 
It is made presumably from the text above, but it is further latinized by the 
mutilation of the invocation, in addition to the insertion of the Filioque in 
the creed. Some notes of little value are appended. This version is repro- 
duced in G.Witzel Exercitamenta syncerae pietatis Mogunt. 1555 : in the Biblio- 5 
thecae patrum Paris 1575 t. iv, 1589 t. vi, 1654 t. vi, Colon. 1622 t. xv, Lugdun. 
1677 t. xxvii : in Fabricius Cod. apocr. N. T. pars iii, Hamb. 1719, pp. 211-252, 
liturgia S. Matthaei qua aethiopes utuntur : in Migne P. L. cxxxviii. 907-28. 
G. Cassander Z,«y«r^/(rrt {Opera Paris i6i6, p. 27) gives an abstract of this version. 
An emended latin version of the same text is given in Renaudot i, pp. 472-95, and 10 
reprinted in Bullarium patronatus Portugalliae &c. u. s. pp. 239-57. English from 
Ren.'s latin in Brett, pp. 81-90, and from ed. 1548 and Brit. Mus. Add. 16202 in 
Rodwell Ethiopic liturgies and hymns i, Lond. 1864, pp. 1-26. The anaphora used 
at funerals given by Rodwell, pp. 48 sq., is only a form of the Apostles. 

3. Other Anaphoras. 15 

The following have been published ; 

(i) Our Lord Jesus Christ {We give thanks unto thee, 
holy God, the end of our souls). Testamentum novum &c. Romae 
1548, ff. 168 sq.: Ludolfus ad suam hist, aethiop. Commentarius 
Francof. ad M. 1691, pp. 341-345 : Bullarium patr. Portug. 20 
pp. 221-4. 

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

(2) Our Lady Mary which father Cyriac pope of the city 
of Behnsa composed [My heart is inditing of a good matter). 25 
Testamentum novum &c. ff. 170 sq. : Bullarium pp. 225-33. 

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

(3) S. DioscoRUS {Before the world and for ever is God in 
his kingdom). Vansleb in Ludolfus Lexicon aethiopicum Lond. 30 
1661, appendix (from Bodl. Poc. 6) : hence in Bullar. pp. 260-2. 

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

(4) S. John Chrysostom {Behold we declare the essence 
of the Father who was before the creation of the world). Dillmann 35 
Chrestomathia aethiopica Lips. 1866, pp. 51-6 (from Bodl. Poc. 6). 

ii. Manuscripts. 

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

Ixxlv Introduction 

Or. 546, 547, Paris Eth. 61, 68, Berlin Pet. ii, n. 36 : nineteenth century, Brit. 
Mus. Or. 548, Berlin Or. quart. 414. (2) Containing anaphoras without the 
ordo communis : fifteenth century, Bibl. Soc. Eth. G (Rodwell, p. 45) : sixteenth 
century, Paris Eth. 77^: seventeenth century, Paris Eth. 70, 116: eighteenth 
5 century, Brit. Mus. Add. 16202, Paris Eth. 54, 60 : nineteenth century, Brit. 
Mus. Or. 80, Paris Eth. 132 : of unassigned date, Bodl. Pocock 6, of which Paris 
Eth. 136 is a copy. (3) Of unassigned character and date, Vat. Ethiop. xiii, 
xvi, xxii, xxviii, xxix, xxxiv, xxxix, Ixvi, Ixix. 

Besides the Anaphoras already enumerated the following are 
10 found in one or more of these manuscripts. 

(5) S. John the Evangelist {To thee, o Lord, we have 
raised our eyes, we have lifted up our hearts). 

(6) S. James the Lord's Brother {It is meet and right and 
just to praise thee, to bless thee, to give thanks to thee). 

15 (7) S. Gregory the Armenian {We give thanks to thee, 

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

(8; The cccxviii Orthodox {God, worshipped in the clouds 
and high above the heavens). 

(9) S. Athanasius (/ call the heavens to witness unto you, 
20 / call the earth to witness unto you, that ye stand in awe). 

(10) S. Basil, a translation of the Coptic S. Basil. 

(11) S. Gregory Nazianzen {We give thanks to our 
benefactor, the merciful God, the Father). 

(12) S. Epiphanius {Great is God in his greatness, holy in 
25 his holiness). 

(13) S. Cyril i {With thee, o Lord, God of gods and Lord 
of lords, God, hidden essence, infinite). 

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

30 (15) James of Serugh {Arise with reverence towards God 

that ye may hearken, open the windows of your ears). 

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

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

35 for the year : Add. 18993 (fifteenth or sixteenth cent ), festal : Or. 544 

(eighteenth cent.), for Sundays. The lectionaries are similar to and presumably 

derived from the Coptic, and contain the psalm and gospel for vespers, and the 

four lections and the psalm (cp. p. 220 below) and at least in some cases 

The Egyptian Rite Ixxv 

a reference to the homily, for the liturgy. Manuscripts of the N. T. are 
commonly in three volumes, Gospels, S. Paul, and Catholic Epp. with Acts 
and Apocalypse, so far corresponding to the lection system. (Scrivener Plain 
introduction, 4th ed., ii, p. 155: Gregory in Tischendorf N. T. graece ed. 8, iii, 
pp. 900 sqq.) 5 

See Dillmann Cat. cod. mss. Mus. Brit, iii, Lond. 1847, Cat cod. mss. bibl. 
Bodl. vii, Oxon. 1848, Verzeichniss d. abessin. Handschr. d konigl. Bibl. su Berlin 
Berlin 1878: Wright Caial. eth. mss. in the Brit. Mus. Lond. 1877: Zotenberg 
Catal. des mss. ethiop. de la bibl. nationale Paris 1877 : Mai Scriptt. vett. nov. coll. 
V (2}, Romae 1831, pp. 95-100. 10 

iii. History, &c. 

1. The Anaphora of the Ethiopic Church Ordinances which is 
given below pp. 189-93, ^s has been already pointed out, 
follows the consecration of a bishop and corresponds to the 
Clementine liturgy. It is related (i)to the Canons of Hippolytus 15 
which are the source of the offertory-rubric and the opening 
dialogue (p. 189. 2-16) and of the oblation of the oil after the 
invocation (p. 190. 25-7) : (2) to the Clementine liturgy the 
invocation of which seems to be derived from the same source 
as that of the Ethiopic : (3) to the Ethiopic Anaphora of the 20 
Apostles which is formed out of that of the Church Ordinances 
by the addition of the details of the Egyptian anaphora. There 
are at present no means of fixing the date of the document. 

On the Church ordinances see p. xxii (5). (i) Can. Htppol. 3 (Achelis §§ 20-27, 
pp. 48-51) = sahid, Eccl. can. 31, p. 463 below; after which the canon proceeds 25 
(Achelis p. 56) quodsi adest oleum, oret super illud hoc mode : sin autem solum- 
modo illas particulas. (2) On the relations of the Clementine and the 
Ethiopic invocations see pp. xxii, xxx, xxxii. (3) The successive paragraphs of 
pp. 189. 5-192. 18 will be found imbedded in the anaphora of the Apostles below 
pp. 228. 3-21 : 231. 6 sq., ir sq.: 232. 1-35 : 233. 5-9, 26-29: 234. 15-235. 23: 30 
237. 14-25 : 243. 11-17. Bunsen Anal, antenic. iii p. 21 regards the liturgy of 
C. O. as of the second century, but on merely subjective grounds. Such a view 
is very improbable, and the history of liturgical development in Abyssinia is 
too little known to justify even conjecture. 

2. No Ethiopic commentaries or regulations bearing on the 35 
liturgy seem to have been published : but the following exist 
in manuscript, (i) The so-called Testament of the Lord, several 
chapters of which are concerned with the subject: but since it 

is not Ethiopic in origin, its regulations probably throw little 

Ixxvi Introduction 

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

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

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

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

20 Ibn al'Assal. 

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

25 1^20-1^2'], Hakluyt Soc, Lond. 1881) : Job Leutholf (Ludolfus) 
Historia ethiopica iii, Francof ad M. 1681, Ad suam historiam 
ethiopicam antehac editam commentarius iii, Francof. ad M. 1691 : 
Renaudot Lit. or. coll. i, pp. 496-518: Lebrun Explication iv, 
pp. 519-579: Bruce Travels v. 12, 2nd ed., Edinb. 1805: Neale 

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

35 Geo. Cassander Liturgica {Opera Paris i6i6, p. 28) has an abstract of the 
liturgy from Alvarez. 

The Persian Rite Ixxvli 


The Nestorian books are to be distinguished from those of the two Chaldaean 
Uniats : the western, which was formed in the middle of the seventeenth 
century and has its centre at Mosul ; and the eastern, consisting of such of 
the Christians of S. Thomas in Malabar as still adhere to the Roman communion 5 
and. the results of the synod of Diamper. 

The ritual books required for the celebration of the liturgy are (a) the Tachsa 
(ra^is) containing the text of the liturgy (the deacon's manual Shamashiitha 
is sometimes found separately): (fi) the Dawidha containing the Psalter and 
the litanies (pp. 262 sqq. below) : (7) the Lectionary, in three volumes con- 10 
taining respectively the Lections (O. T. and Acts), the Apostles (S. Paul) and 
the Gospels : (S) the Hudhra containing the proper hymns. See Badger The 
Nestorians and their rituals ii, pp. 19-25 : Maclean and Browne The Catholicos 
of the East and his people pp. 232 sq., 240 sq. 

i. Printed texts. 15 

I. Nestorian. 

Liturgia sanctorum Apostolorum Adaei et Maris : cut acceduni 
duae aliae in quibusdam fesiis et feriis dicendae : necnon ordo 
bapttsmi [Tachsa part i] Urmiae, typis missionis archiepiscopi 
Cantuariensis, mdcccxc : [Tachsa part ii] ibid, mdcccxcii. 20 

KlaoA.^OK'O rdMiAz. rdl^ix) {Lections, Apostles and 
Gospels) Urmi, the arclibishop of Canterbury's mission, 1889. 

These volumes form the editio princeps of the Nestorian rite, unmodified except 
by the omission of the heretical names. Of the liturgy, the first volume contains 
the ordo communis and the three anaphoras, of the Apostles, of Theodore and 25 
of Nestorius, from an Alkosh ms. with some variants from several mss. of the 
districts of Alkosh, Kurdistan and Urmi. The second volume contains the 
prothesis and the prayers, pp. 247-52, 262-6 below : the third the table of lections 
for the whole year. The text below is translated from these books so far as 
they go: the variable hymns, except that on p. 297, which is contained in the 30 
first volume p. 52, are from a ms. Hudhra which Dean Maclean used in 
Kurdistan : on the Diptychs see below. The Hudhra is unpublished. 

Translations : Latin in Renaudot ii, pp. 578-632 (ordo communis and the 
three anaphoras, from mss. representing a local use in some respects diff'erent 
from that of the text above: see Ren. p. 561 and manuscripts below) from which 35 
the ordo communis and the anaphora of the Apostles are reproduced in Lebrun 
vi, pp. 468-512 and Daniel iv, pp. I7i-i93(the principal paragraphs of Theodore 
and Nestorius are added in the margin of the latter). English in G. P. Badger 
The syriac liturgies of the Apostles, . . . Theodorus . . . and . . . Nestorius (Occasional 
papers of the eastern church association, no. xvii) Lond. 1875 from mss. in 40 

IxxvIIi Introduction 

Turkey: The liturgy of the holy apostles Adai and Mart &c. Lond., S.P. C.K., 
1893, pp. 1-62, 83-89, from the Urmi edition above : the anaphora of the 
Apostles from Renaudot's latin in Etheridge Syrian churches pp. 221-235 and 
m Antenicene christian library xxiv, Edinb. 1872: of Nestorius in Brett Collection 
5 pp. 91-101 (anaphora only) also from Renaudot's latin, and in Badger The 
Nesiorians and their rituals ii, pp. 215-43 from mss. in Turkey : of Theodore 
in Neale History of the eastern church : introd. pp. 533-703 (anaphora only) from 
Ren.'s latin compared with Brit. Mas. Rich. 7181. The table of lections is given 
in A. J. Maclean East Syrian daily offices Lond. 1894, pp. 264 283 : the O. T. 
10 lections for Sundays in Forshall Catal. codd. mss. orient. Mus. Brit. syr. pp. 
29-32 from Rich. 7168, the Gospels for the year pp. 48 53 from Rich. 7173, 
7174 : the divisions of the Psalter in Maclean and Browne The Catholicos of the 
East &c. pp. 240 sq. Cp. E. Ranke in Herzog-Plitt Real-Encyclopddie xi, s. v. 
Perikopen, pp. 471-3: Maclean and Browne op.cit. pp. 253 sq. 

15 2. Chaldaean. 
(i) Western. 

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

Of the anaphoras this contains only the Apostles : of the lectionary, the 
20 apostles and gospels for the year. 

Translation : German by Bickell in der katholische Orient 4-6, Munster 1874. 

(2) Eastern. 

Ordo chaldaicus missae beatorum Apostolorum iitxta ritum 
ecclesiae Malabaricae Romae 1774. Ordo chaldaicus rituum et 
25 lectionum iuxta morem ecclesiae Malabaricae Romae 1775. 
nalisa.l r<:*:i\A rdfia^ wr^ . . . KHaHoO t<£o^cS^ o^& 
{The book of the orders and the lections . . according to the 
chaldaean order of Malabar^ Rome 1844. 

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

30 separate pagination 1-60, after p. 440. As will in part appear from the Portuguese 

title below, these texts, which contain the ordo communis, the lections (apostles 

and gospels) and the anaphora of the Apostles, have been purged from real 

or supposed nestorianisms and considerably dislocated by de Menezes and the 

synod of Diamper (1599). 

35 Translations : Latin in Ant. de Gouvea Jornada do arcebispo de Goa Dom. Frcy 

Aleuvo de Menezes priniaz da India Oriental . . quando foy as Serras do Malauar etc. 

(Append. Missa de que usam os aniigos christiaos de Sao Thome do Bispado de 

Angamalle das Serras do Malauar da India Oriental purgada dos erros & 

blasfeniias Nestorianas de que estava chea pello Illustrissimo & Raverendissimo 

40 Senhor Dom. Frey Aleyxo de Menezes Arcebispo de Goa Priniaz da India quando 

foy reduzir esta Christandade a obedicncia dq, Santa Igreja Romana, tresladada 

The Persian Rite Ixxix 

de Siriaco ou Sunatto de verho ad verhunt em lingoa Lattnd) Coimbra 1606. 
Reproduced in La messe des attcieus chrestiens dicis de S. Thomas Bruxelles 
1609 (also Antwerp in the same year) : the Bibliotheca patrum, Paris 1654 t. vi, 
Colon. 1618 t. XV, Lugdun. 1677 t. xxvii : J. F. Raulin Historia ecclesiae Mala- 
baricae cum Diamperiiana sytiodo . . accedtmt cum liturgia Malabarica, turn &c. 5 
Romae 1745, pp. 293 333 : Lebrun Explication vi. 468 512. In English from 
the latin in Neale The liturgies ofSS. Mark &c. Lond. 1859, 1869 &c. 

3. An ancient Anaphora. 

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

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

ii. Manuscripts. 

(i) Liturgies. Nestorian : Vatican Syr. xlii (a.d. 1603), ccciii (1608), Brit. 20 
Mus. Rich. 7181 (c. xvi"), Paris Suppl. 31 (xvii), 39 (1697), 32 (written by 
Renaudot), 70 (.xviii), 81 (1724). Chaldaean : Vat. Syr. xliv (1691^, xliii (1701), 
ccxc (1751), ccxci (1766), Bodl. Ouseley 267 (xviii : with lat. vers.\ Paris 
Arte, fonds 67 (xvii^, Suppl. 12 (xvii), 18 (1698), 24 (written by Renaudot), 
68 (^1699), 94 ',1711), 49 (xviii). {2.) Diptychs. The diptychs given below, 2t; 
pp. 275-281, have been compiled by Kasha Oshana of Urmi from two mss., 
of which the one i,a) was written by the rabban Yonan, who died a few 
years ago, from two mss., one long, the other short, which he combined 
without distinguishing the elements contributed by each : this composite ms, 
is the basis of the list below : the other {0), which is now at the end of the 30^ 
Hadhra of the village of Guktapa near Urmi, was written about 200 years 
ago by mar Yuhanan of Mawana near the Perso-Turkish frontier. The addi- 
tions taken from /S are distinguished below by square brackets. From the 
names of the metropolitans it is clear that a belongs to the province Mosul, 
which was formerly part of that of Arbela : the names up to Titus, p. 277. 11, 35 
belong to Arbela, and the list is then continued in the line of Mosul. From the 
names and the mention of ^ubha (i.e. Nisibis), p 278. 5, it appears that ^ 
belongs to the province of Nisibis. The notitiae of the Nestorian bishops are not 
complete enough to enable us to identify the cities to which the lists belong, 
but perhaps a is of Ardashir and )3 of Mardin. (3) Lectionaries : Brit. Mus. .q 
Add. 14492 (c. ix), 14491 (ix or x). 14705, 17923 (xi), 14688 xii or xiii), Egerton 
681 \yJv\\), Rich. 7168, 7173-6. 

Ixxx Introduction 

iii. History, &c. 

1. Three other anaphoras are mentioned, but are now 

(i) Bar^auma (fl. 480) : mentioned in the Catalogue of 
5 'Abhdishu (Assemani B. O. iii [i] p. 66). 

(2) Narsai (fl. 490): mentioned also by 'Abhdishu {ih. p. 65). 

(3) DioDORE OF Tarsus. An anaphora under this title is 
proscribed by de Menezes' synod of Diamper along with those 
of Nestorius and Theodore (act. v deer. 2, ap. Raulin Historia 

10 p. 153), and Abraham Ecchellensis {Catal, Hebedjesu Romae 1655, 
p. 135) mentions it. Renaudot {Lit or. coll. ii, p. 569) questions 
its existence, supposing that the synod of Diamper confused 
the names of Theodore and Diodore : but the decree mentions 
both and the doubt seems gratuitous. 

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

2. The history of the rite must otherwise be sought in the 
commentators, of whom the works of the following are extant. 
Ishu'yabh of Arzon (t 595) Questions on the mysteries, found in 

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

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

30 causes of the mysteries of the church is abstracted in B. O. iii (i) 
pp. 572-80. The Book of the Fathers or The heavenly intelligences, 
included in the Nestorian \siW-hook A shithaSunhadus, is attributed 
to Simeon bar Sabba'e (t c. 340) but is certainly much later 
(Wright Syriac Literature p. 30, Maclean and Browne The 

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

Narsai (fl 490) Exposition of the mysteries {B. O. iii [i] p. 65), Hannana of 
Hedhaiyabh (t6o7) Exposition of the mysteries {ib. 83), and Ishu'barnon (t826) 

The Byzantine Rite Ixxxi 

On the division of the offices {ib. i66) are mentioned in the Catalogue of 'Abhdishu, 
but are no longer extant, unless the anonymous tract mentioned in B. O. 
ii p. 489 n. xi be the work of Ishu'barnon. Cp. Wright A short history of Syriac 
literature Lond. 1894, pp. 59, 127, 217. 

3. Of modern writers Assemani Bihlioth. orient, iii (i) and (2) 5 
gives all sorts of information on Nestorians, Chaldaeans and 
Malabarese : Renaudot Lit. or. coll. ii pp. 561-642 has a 
dissertation and notes on the liturgies : Neale History of the 
holy eastern church : introd. pp. 319-323 discusses the originality 
of the Persian rite as against Palmer Origines liturgicae i, 10 
pp. 194-196 (4th ed.): Bickell Conspectus rei syrorum literariae 
pp. 61-5 discusses some points of the liturgy. On the Nes- 
torians see Etheridge Syrian churches pp. 54-134, Badger 
The Nestorians and their rituals Lond. 1852, Yule Cathay and 
the way thither, Hakluyt Soc. 36, 37, Lond. 1866, Legge The 15 
Nestorian monument of Hsi-an Fu Lond. 1888, Maclean and 
Browne The Catholicos of the East and his people Lond. 1892. 
On the Chaldaeans, Lebrun Explication vi, pp. 369-571, Badger 
u. s., Bickell der katholische Orient Miinster 1874, 1-6 (no. 6 
has notes on the liturgy comparing the Uniat and the Nestorian 20 
forms in detail). On the Malabarese see Raulin Historia 
ecclesiae Malabaricae Romae 1745, Binterim Denkwurdigkeiten 
iv (2) Mainz 1827, pp. 240 sqq., Etheridge u. s. pp. 150-171, 
Howard The Christians of S. Thomas and their liturgies Oxford 
1864, Rae The Syrian church in India Edinb. 1892. 25 

A. The Orthodox Liturgies 

The liturgies of S. Chrysostom, of S. Basil and of S. Gregory Dialogos 
or the Presanctified exist and are in use in several languages. In many cases 
there is a Uniat rite alongside of the Orthodox. 30 

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

Ixxxil Inh'odiution 

catholics': (4) Georgian, the language of Georgia, the exarchate of Tiflis, now 
in some degree in process of displacement by Slavonic : (5) Old Slavonic, the 
ecclesiastical language of Russia and of the Slavonic populations of the Balkan 
peninsula and Austria-Hungary, both Orthodox and Uniat : (6) Roumanian, 
5 since the middle of the seventeenth century, when it displaced Old Slavonic, 
the language of the church of Roumania and of the Roumanians of Hungary, 
Orthodox and Uniat : (7) Esthonian, Lettish and German, in use in the Baltic 
provinces of Russia: (8) Finnish and 7a;^ar dialects of E. Russia and N. Asia, 
Eskimo and Indian dialects of N. E. Asia, the Aleutian islands and Alaska, as 

10 well as Japanese and Chinese, in use in the missions of the Russian church: 
(9) English, in use among Austrian colonists in N. America, formerly Uniat, 
now Orthodox under the bishop of Alaska and the Aleutian islands resident in 
San Francisco. 

Of the liturgical books it is sufficient to mention (i) the HvttikSv, containing 

15 the rules for determining the service to be said on a given day, and dealing 
with questions of occurrence and concurrence, &c., and indicating most of the 
\ariables ; first published in Twikov koI rd airopprjTa Venice 1545, and again 
TviTiKov aiiv &ea) dyiq} irepiex^^ naaav ttjv diaTa^iv T^y eKKKijaiaariK^s aKoKovOias 
ToO -xpovov oKov Venice 1685, and much simplified in IviriKov Kara ttjv ra^iv t^s 

20 Tov XpiffTov fieyaKrjs (KKXrjaias Constantinople 1888. Selections from the 
Typikon are given under the several months and days in the MT/i/afa, the ^kvQo- 
\l)-^iov and the books de tempore in (7) below. (2) The Evx^^^T'O'' contains, 
besides the offices for the rest of the sacraments and the ' occasional ' and 
pontifical offices, the text and rubrics of the fixed elements of the liturgy, the 

25 diakonika being generally more or less abbreviated. (3) The AfirovpyiKov or 
At Ofiai XiiTovpyiai contains the text and rubrics of the liturgies, apart from the 
other matter contained in the Euchologion, with some of the less frequently 
varying of the variable formulae appended. (4) The 'lepoSiaKoviKov contains the 
diakonika: e.g. 'Ifpo^ia/coviKov veov Venice 1694, 'lepoSiafcoviKuu iv S Trfptf'xfTat 

30 anaaa f] ttjs IfpoSiaicoviKrjs ra^eajs npS^is Venice 1768, &c. (5) The fixed hymns 
and responses are contained in the 'XvWfiTovpyiKov : e. g. ' kKoXovOla rod duayvou- 
mov riyovv rd ffvXKdTovpyiKa Venice 1549, i64i,and vfcoaTL SiopOoOeiaa (sic) 1644. 
(6) The 'AvayvcoariKov, the 'ATroaroAos or TIpa^airoaToXos and the EvayyeXtov con- 
tain the lections, the FvayyeXicrTapinv the table of N.T. lections. (7) The variable 

?,? hymns are found, for Sundays in the 'OKrdnjxos (Venice 1525 Sec), for Lent and 
the three preceding weeks in the Tpicbdiov (Venice 1522 &c.), for Eastertide in 
the Ilf I TTjKoordpiov (Venice 1544 &c.), and for the immovable feasts in the 
M-qvaia (Venice 1548 &c.) : the festal hymns are repeated in the 'AvOoXuyiov 
(Venice 1621 &c.), and again in part (the antiphons of the enarxis and the hymns 

40 of the Little Entrance, in the 'fipoAo-yfOj/ (Venice 1509 &c.). It will be unnecessary 
further to refer to any of these books except those contained in (2), (3) and (6). 
See Leo Allatius de libris ecclesiasticis Graecorum Paris 1645, reprinted in 
J. A. Fabricius Bibliotheca graeca v, Hamb. 17 12: Cave Scriptorum eccles. hist, 
lit. ii, Lond. 1698, diss. 2, pp. 30-60 : Neale History of the holy eastern church : 

45 iittrod. Lond. 1850, pp. 819 sqq. : Daniel Cod. lit. iv, Lips. 1853, pp. 314 sqq.: 

The Byzantine Rife Ixxxlii 

Pitra Hymnographie de Ve'glise grecque Rome 1867, pp. 62-64 : Legrande Biblio- 
graphic hellmique au quinzieme et seizieme siecle Paris 1885, Bibliogr. helle'n. au 
dix-septieme siecle Paris 1894-5. 

In speaking of a great living rite like the Byzantine it is 
impossible, as it is unnecessary, to do more than indicate certain 5 
groups whether of printed texts or of manuscripts. 

i. Greek printed texts. 

At Bfiai XeiTovpylai tov ayiov 'icodvvov tov xP^croaTOfiov, BacriKeiov tov jxeyd- 
Xoy Koi rj Ta>v 7rpor}yia(T^eua)V' Teppdpov apxi-^Tnancoirov KutvaTavrivovrtoKeois 
icTTopla fKKKrjaiaoTTiKr] kol /jLvaTLKrj Ofoapla. 'Ei/ 'Pw/a// p^tXtooro) (^k^"' (1526) lo 
prjvos oKTO^plov' df^icnTrjTt ArjprjTpLOV Aovko. tov KprjTos. 

This is the editio pnnceps of these hturgies, published with the licence ot 
Clement VII and, according to the colophon, edited with the co operation of 
the archbishops of Cyprus and of Rhodes, Beyond this the source of its text 
is unknown. The text is reprinted in Swainson, pp. 101-87 (bottom). S. Chrys. 15 
was published separately in Aeirovpyia rod dyiov 'Icudvvov tov ^pvaoOTopov KaTo. 
T-qv TOV AT]fXT}Tpiov AovKas (sic) tov KprjTus eKSoaiv Venice 1644. 

'H 6fia XfiToupyt'a tpv ayiov 'icodvvov tov xP'^(^"(^'''opov : divtnd fHlSSd 

sancH Joannis Chrysosfomt Yenetiis per Joan. Antonium et fratres 
de Sabio 1528, and apud Julianos 1687 (greek and latin). 20 

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

AfiTOvpyiai Tav dyicov naTepoov 'laKco/Soi; tov diroGToXov kol d5eX0o^foi', 
BufrtXft'oi; tov peyaXov, ^Icodwov tov xP^^'oo'Topov ParisilS 1560. 

The source of the texts is not indicated except in so far that in the letter to 25 
the cardinal of Lorraine prefixed to the corresponding latin collection, Paris 1560, 
Antwerp 1560, 1562 (see above, p. xlviii), the editor Jo. a S. Andrea describes 
the documents there contained as drawn e mediis Graeciae hihliothecis (f. 2 v). 
The latin version of S. Basil is that of an ancient ms. of Johannisberg ; of 
S. Chrysostom, that of Leo Thuscus (see below pp. Ixxxiv 10, Ixxxv 3o\ 30 

J. Goar EYXOAonoN sive rituale graecorum . . cum selectis biblio- 
thecae Rcgiae, Barberinae, Cryptae Ferratae, Sancti Marci Floren- 
tini, Tillianae, Allatianae, Coresianae, et alits probatis mm. ss. et 
editis exemplaribus collatum. Interpretaiione latina . . illustratum. . . 
Lutetiae Parisiorum mdcxlvii. Ed. secunda Venetiis mdccxxx. 35 

This is the most considerable collection of materials for the history of the 
text that has been made, and it has never been adequately used. Daniel Cod. 
lit. iv pp. 327 sqq. makes some use of it and embodies some of its collations for 
S. Chrysostom. Its most important texts are the Barberini, on which see below 
and the following : 40 

f 2 

Ixxxlv Introduction 

Ibid. pp. 153-156 (ed. 2) Exemplar aliud liturgiae BastUanae 

juxta M. S. Isidori Pyromali Smyrnaei monasterii S. Joannis in 

insula Patmo diaconi. An undated text of S. Basil, of an ancient 

type intermediate between the Barberini and the mass of later 

5 texts. 

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

10 he had been anxious to ascertain. This translation was, no doubt, in fact 
derived either from J. Cochlaeus Speculum antiquae devotionis circa missani 
et omnem alium cultum Dei . . . ap. S. Victorem extra muros Moguntiae 
1549 or from G. Witzel Exercitamenta syncerae pietatis multo saluberrinta inter 
quae lector hahes liturgiam seu missam S. Basilii mag. recognitam Mogunt. 

15 1555: and Cochlaeus and Witzel derived it independently from a vetustus codex 
latinae translationis belonging to the monastery of S. John in the Rheingau, 
i. e. Johannisberg on the Rhine below Mainz : see Speculum p. 117 and 
Exercitamenta epistola nuncup. and praefatio. Both the mss. are lost for the 
present : at least, Goar's greek is not in the Bibliotheque Nationale, and 

20 the Johannisberg ms. has probably perished, the library having been burnt at 
the beginning of the present century. The texts are important as containing 
the diakonika and an order in some ways different from that of later texts. It 
may be noticed that the prayer of the Cherubic Hymn Ohhih dfioi is wanting, 
and the text of the prayer of Elevation Upocrx^^ Kvpie is intermediate between 

25 that of the Barberini ms. (p. 341 below : identical with the text in [Amphi- 
lochius] Vita S. Basilii 6 in ^S. patrum Am.philochii . . . opera omnia ed. 
Combefis, Paris. 1644, p. 176 b) and that of S. Chrysostom in Grottaferrat. r^S vii 
of the ninth or tenth century. 

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

This gives, pp. 76-98, the three liturgies from the Barberini ms. with variants 
in S. Chrysostom from Vat. Graec. T970 {codex Rossanensis), and again pp. loi- 
144, 151-187 from Burdett-Coutts iii. 42 (eleventh cent.) and from the editio 
princeps with variants from other add. and some mss. The comparison of 

35 eleventh and sixteenth century texts is inconveniently arranged and misleading. 
The choice of materials is arbitrary and inadequate, and it is assumed that 
conclusions can be drawn from the mere length of a text without regard to its 
intended scope, whereas in fact a modern altar-book is not materially longer 
than the earliest known text. Hence the comparison of an eleventh century 

40 altar-book with a more or less complete sixteenth century text leads to no 
result, and the remarks on p. 148 are entirely illusive. The inadequacy of 
materials may be gathered from p. 174 where the editor remarks that he has met 
with no ms. of the Presanctified later than the Barberini and the Rossano codices, 

The Byzantine Rite Ixxxv 

whereas such mss. are quite common ; and on p. 74 the mss. of the thirteenth 
and fourteenth centuries are said to be ' chiefly fragmentary,' w^hich is not the 
case unless it be meant that they are altar-books and therefore do not contain 
the diakonika. The ' momentous additions between the eleventh and the six- 
teenth centuries' referred to on p. xxxvi affect only the Prothesis : their 5 
extent and their momentousness can be judged of from Appendix Q below. 

The service-books of the Orthodox use, until the present 
century, seem to have been printed exclusively at Venice where 
the Euchologion was published in 1526, 1545, 1558 &c., and 
there has been a series of issues by various editors ever 10 
since. In the present century editions have been printed at 
Constantinople, e.g. 'E.vxokoyiov t6 fiiya 1803, and at Athens, e.g. 
Ai 6elaL XeiTovpyiai 1 835, the latter representing the use of the 
church of Greece which has characteristics of its own. Of the 
service-books of the Uniats, the Basilian use of Italy is repre- 15 

Sented by At Belai "KeiTovpylai . . . ai? . . . edos Upovpyelv rois IraXoypacKols 
Tov aylov BacriXet'ou pova)((HS Kara Tr)v ra^iv tov tvttikov t) ^prjrai r) crf^aapia 
fiovT] 7] KpvTTTrjs ^eppaTTji KoXovpevr] RoHie 160I and AeiTovpyiKov crvv Qea 
dyico Kara ttjv tu^iv tov tvttikov tj]s TtavcriiTTOv povrjs tPjs KpVTrTO(f)eppr]s vai 
prjv fcai e^o? twv iTaKoypaiKwv pova^6vTa>v tov peyaXov Trarpos rjpcov BairiKeinv 20 

Rome 1683, the latter arranged as a Roman missal ; while 
the editions of EvxoXoyiov t6 fxeya, Rome 1754 and 1873, repre- 
sent the use of the Greek Uniat in general. 

See E. Legrande Bibliographie hellenique an xv et xvi siecle Paris 1885, Bihliog. 
hellen. au dix-septieme siecle Paris 1894-5. From one or more of the editions of 25 
the service-books are derived several western literary editions: e.g. Daniel 
Codex lit. iv, pp. 327-450 (ed. not specified), Neale Tetralogia liturgica (S. Chrys. 
from edd. Venice 1840 and 1842), J. N. W. B. Robertson At Qt'iai XeiTOvpyiai 
Lond. 1894 (chiefly from edd. Venice 1851, 1888, Constantinople 1858). 

Translations, (i) S. Chrysostom was translated into Latin for Rainaldus de 30 
Monte Catano by Leo Thuscus in about 1180 from a text of the end of the 
eleventh or the beginning of the twelfth century, as is indicated by the names 
of Nicolas patriarch of Constantinople (Nicolas III 1084-1111) and of Alexios 
the emperor (Komnenos 1080-1118) commemorated in the great intercession 
(the other patriarchs cannot be identified). This version was published by 35 
Beatus Rhenanus in Missa d. Joannis Chrysostomi secundum veterem usum 
ecclesiae Constantinopolitanae Colmar 1540 (Horawitz and Hartfelder Briefwechsel 
d. B. Rhenanus Leipz. 1886, pp. 617, 466, 471, 474) and reprinted in Ltturgiae 
sive missae ss. patruni Parisiis 1560, Antwerpiae 1560, 1562, and fragments of it 
in Swainson, pp. 145-7. Another latin version was made in about 1510 by 40 
Erasmus for Fisher of Rochester (Fisher de verit. corporis et sanguinis Christi in 

Ixxxvi Introduction 

euchar. Colon. 1527, f. 113) from two mss,, one of them said to be of the twelfth 
cent (Gasquet and Bishop Edward VI and the Book of common prayer Lond. 1890, 
p. 187 note) and published in Opera S. Chrys. t. v, ed. Chevallon, Paris 1536, and 
separately in D. Joannis Chrysosiomi ntissa graecolatina D. Erasmo Roterodamo 

5 interprete Paris 1537, and at Colmar 1540; again in Opera S. Chrys. Basil. 1547 
and t. iv Paris 1624 ; and again in T^s Qt'ias Kfirovp-yias rod ayiov ^lojdvuov tov 
XpvffoffTofjiov dvo Kfiixfva Venice 1644 (being the text and version of 1528, and 
a text with Erasmus' version, described in the preface as reprinted from 
an edition by Morel, 1570) and Aeirovpyias tov ayiov 'lcx:avvov tov xp^<^o(rT6fiov 

10 iTipa e/fSoffis TfXfiaOai elojOvias cV tcctl twv fiovaaTTjpiaiv Venice 1644 (^being 
apparently a reprint of the second part of the former). Another version was 
published at Worms in 1541 from a Trier ms. by Ambr. Pelargus (who remarks 
in his preface on the great differences between the Trier text, that used by 
Erasmus, and a roll in the cathedral church of Worms: this last is also men- 

15 tioned in a letter of Konrad Harzbach to B. Rhenanus, Horawitz p. 471), and 
another from the ed. of 1526 at Prague in 1544, and another from the same ed. 
by Gentianus Hervetus, Venice 1548, Antwerp 1562, and reprinted in the Biblio- 
theca patrum Paris 1624 t. ii, 1644 and 1654 t. xii. Montfaucon Opera S. Chrys. 
t. xii, Paris 1735, gives a version from the text of Savile Opera S. Chrys. t. vi. 

20 Etonae 1612 (described as derived from ' ed. Morellii Paris. 1570,' i.e. apparently 
AfiT. T. ay. vaTepojv Paris. 1560). See Cave Scriptt. eccles. i p. 305, Fabricius 
Biblioth. graeca vii p. 651 sq., xiii p. 824, Burbidge Liturgies and offices of the church 
Lond. 1885, pp. 41 sq., Legrande Bihliographie hellenique au dix-septieme siecle 
i p. 459 sqq. : Gasquet and Bishop u. s. A German translation was published 

25 by G. Witzel in 1540 (Horawitz and Hartfelder u. s. pp. 466, 469), and a modern 
version by Rajewsky in Euchologion d. orthodox- katholischen Kirche Wien 1861-2. 
English in Brett Collection pp 42-56 (anaphora : from Goar) : Covel Account of 
the present Greek church Cambr. 1722, pp. 15-28 (from 'Ev^oXoyiov Venice 1673) : 
King Rites and ceremonies of the Greek church in Russia Lond. 1772, pp. 137-84 

30 (from the Slavonic): Neale History : introd. pp. 341-726 (from edd. Venice 1839, 
1842) : in The divine liturgy of our father among the saints John Chrysostom 
Lond. 1866 : Robertson Ai Ouai \eiTovpyiai : the divine liturgies Lond. 1894 (see 
above). (2) On the old Latin version of S. Basil see above p. Ixxxiv, A version 
of his own was also published by G. Witzel in 1546 (according to Gasquet and 

35 Bishop u. s.): another from the edition of 1526 by Gentianus Hervetus, Venice 
1548, reprinted in the Biblioth. patrum Paris 1624 t. ii, 1644 and 1654 t. xii ; 
and another from a ms. in Uflfenbach's library, consisting of leaves promis- 
cuously arranged, in J. H. Maius Bibliotheca Uffenbachiana Halae 1720, p. 498, 
reprinted in Migne P. G cvi. 1291 sqq. (certainly not of the ninth century as 

40 there stated). German in Rajewsky u. s. English in Brett pp. 57-70 (anaphora 
only, from Goar), and Neale and Robertson as above. (3) The Presanctified 
was translated, from the edition of 1526 and an Euchologion, by Gilbert 
Genebrard, and published in the Biblioth. patr. Colon. 1622 t. xv, Paris 1624 
t. ii, 1644 and 1654 t. xii, Lugdun. 1677 t. xxvii. German and English in 

45 Rajewsky, Neale and Robertson as above. 

The Byzantine Rite Ixxxvii 

The Lectionary. (l) The 'Aj/nyi/cbaei? or avayviid^xara, the Old 

Testament lections of the divine office, were printed separately 

with the proper 7rpoK€i[j.eva in Bi^Xiov Xcyofxevov ' AvayvaxTTiKov nepie^^ov 
TTcivTa Ta avayvwdfjiara to. iv Tois iaTrepivois rov oXov (vtavTov to. T€ fvpinrKOfxeva 
iv Tois ^i^Xiois Tcov 8u)deKa fJLrjvav /cat ra eV tco rpicol^ico Kul iv too TTfvTr]Ko<TTapi.a> 5 

Venice 1595-6. This has not apparently been often reprinted, 
if at all. The lections do not belong to the liturgy except in 
Lent, when the two lections of the ferial ia-Trepivos, from Genesis 
and Proverbs respectively, become on Wednesdays and fridays 
the lections of the Presanctified. They are contained in the 10 
Tpibodiov. (2) The 'Attoo-toXos or Upa^arrocrToXos, containing the 
Apostles (S. Paul) and the lections from the Acts substituted for 
the Apostles in Eastertide, was printed at Venice in 1550 and 
frequently since. In some editions at least the proper npoKel^eua 
and alleluias are added. (3) The Qelov Ka\ Upbv EvnyyeXiou, con- 15 
taining the Gospels for the year, was published at Venice in 
1539 and often since. (4) The EvayyeXia-rdpLov or table of Sunday 

Gospels for the year was published in EvayyeXia-Tdpwv nepuxov rrjv 
Twv evayyeXtOTTcov dta^o^rjv nodeu ap)(ovTai Koi nov KaraXijyovaiv Venice 

1614, 1624, and is appended to modern editions of the EvayyeXiov 20 
e.g. Venice 1872. The later editions include the Apostles in 
the table. 

The table of lections is given in Smith and Cheetham Did. of cluistian anti- 
quities s. V. Lectionary, pp. 955-9, and in Scrivener Introduction to the textual 
criticism of the New Testament, ed. 4, i pp. 80-89. On the structure of the 25 
lectionary see E. Ranke's excellent exposition in Herzog-Plitt Real-Encyclopddie 
xi, s. V. Perikopen, pp 463-8. See also Burgon The last twelve verses of S. Mark 
Oxford 1871, pp. 191 sqq., and Scrivener op. cit. pp. 74-7, 327 sq. (inaccurate in 
detail). On the ''^yiKLardpiov see further in the Glossary sub voce. 

ii. The other languages of the rite. 30 

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

See Tischendorf-Gregory Nov. test, graece, ed. 8, Leipz. 1894, pp. 827 sq. ; 35 
E. Ranke in Herzog-Plitt Real-Encyclopddie xi, s. v. Perikopen, pp. 470 sq. 
The Gospels are tabulated from Bodl. Dawk. 5 in Payne-Smith Catal. codd. syr. 
bibl. Bodl. cc. 114-29. 

xxxvili Introduction 


The Arabic for the use of the Orthodox in Palestine is printed 

At delai XfiTovpyiai a^jJLVI j\j^^\ jLoA-i^ t-jb-S (77z^ book of the 

service of the holy mysteries) Jerusalem, at the Patriarchal press, 
i860 (arabic only). The Uniat Melkite use is found in At 6Ciai 
e, XfiTovpyiai oL^^^:l>^) l^IS {The book of liturgies) (Rome 1839?), 
Vienna 1862 (parallel greek and arabic). 

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

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

10 were published for Servia, with the lections at Venice in 15 19, 

i554» and in three editions about 1570, and without lections at 

Venice in 1527 (Dobrowsky Institutiones linguae slavicae Vindob. 

1822, p. xl; P. J. Safafik Gesch. d. siidslawischen Literatur, 

ed. Jirecek, Prag 1865, t. iii pp. 284 sq.), and the liturgies for 

15 Russia at Venice in 1574 (Zaccaria Biblioth. ritualis i, Romae 

1776, p. 19) and at Moscow in 1602 (Dobrowsky op. cit. p. xlix). 

The Georgian books were printed before 1798 (F. C. Alter 

Uebcr georgianische LitteraturV\l\Qn 1798, p. 122). 

In German the liturgies are published for the use of the 

20 Russian colony at Alexandrofifka near Potsdam in Maltzew die 

gottlichen Liturgieen unserer heiligen Vciter Johannes Chrysostoinos, 

Basilios d. grossen u. Gregorios Dialogos deutsch u. slawisch unter 

Berucksichtigung d. griechischen Urtexte Berlin 1890. 

The liturgies have been printed in Japanese (2nd. ed. 1895) 
25 and in Chinese (1894), and in several Finnish and Tartar dialects. 

§ In Roumania till 1643 Old Slavonic was the ecclesiastical language, and 
till sometime in the same century Servian was that of commerce and law. Since 
that date Roumanian has been substituted, but the Cyrillic alphabet was retained 
till 1828 when it was modified : in about 1847 it was finally abandoned and the 
30 roman letters adopted. See Grober Grtindriss d. romanisch. Philologie i, Strassb. 
1886, p. 437, MorfiU Slavonic literature Lond. 1883, p. 24. § Innocent archbishop 
of Kamchatka (1840-68^ aftei-wards metropolitan of Moscow, translated or 
assisted in the translation of the liturgy into several dialects of N.E. Asia, the 
Aleutian islands and Alaska. See American church review July 1877. 

35 iii. Manuscripts. 

(i) Rome, Biblioth. Barberina. MS. iii. 55. Parchm., of the 
end of the eighth century, in uncial. Euchologion. The liturgies 
are abstracted in Goar Y.vxpk6yiov pp. 83-85, 150-153, 173 (ed. 2), 

The Byzantine Rite Ixxxix 

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

According to a note on the fly-leaf, the volume was bequeathed to the convent 
of S. Marco at Florence by one Nicolas de Nicholis, having been left in Florence, 
according to Goar's prooemium, by a member of the Council of Florence in 1439. 
On palaeographical grounds it is assigned to the eighth or ninth century, and 
the date is probably more closely defined as between 788 and 797 by the com- 10 
memorations on p. 333 below, where the fiaaiXfis must be Constantine VI 
(779 97) and Mary (married in 788) or Theodota (married in 795), and the 
^aaiXiaaa the dowager empress Irene. The lacuna of eight leaves in S. Basil 
is supplied below, pp. 327-36, from Grottaferrata F jS vii. 

(2) The bulk of existing manuscripts are of the eleventh 15 
to the seventeenth century, while texts of the tenth century are 
rare. The diversities among manuscript texts, so frequently 
insisted upon, for the most part affect the completeness of 
the contents and only in a small degree the text of the liturgy : 
celebrant's altar books are commoner than more complete 20 

Ninth or tenth century, Grottaferrat. r/3 vii (i). Tenth century, Grottaferrat. 
r /3 X, XX (i). Eleventh century, Grottaferrat. F j8 ii, iv, xx (2) : Paris Graec. 
328 (i) : Burdett-Coutts iii 42 (given in Swainson, Chrys. Bas.). Twelfth 
century, Rome, Bibl. Angelica C. 4. 15 : Grottaferrat. F /3 xxi : Milan F. 3 sup.: 25 
Paris Graec. 330, 391, 392, 409: Bodl. Laud. 28, Aud. E. 5. 13 : Burdett-Coutts 
i. ID (variants in Swainson, Chrys. Bas.). Thirteenth centurj^, Grottaferrat. 
FjSxiv: Milan E. 20 sup.: Paris Graec. 112: Bodl. Cromw. 11. Fourteenth 
centur}^. Vat. Ottobon. 288 : Grottaferrat. F ^ vii (2\ xviii : Venice Append, 
grace. 447, 452 : Paris Grace. 324, 328 (2), Suppl. graec. 469 : Cairo Patriarch. 30 
69: Jerusalem Patriarch. ^2.0, S.Saba 605, 607 (patriarchal hiara^is). Fifteenth 
century, Milan P. 112 sup.: Paris Graec. 326, 2509, (Goar's ms., pp. 78-83), 
Bibl. Mazarin Graec. 727 : Munich Graec. 540 : Patmos 641, 690, 703 : Jerusalem 
5. Saba 56. Sixteenth century, Rome, Bibl. Corsiniana 41 e 29, 41 e 31 : 
Grottaferrat. F ^ ix, xxiv : Venice Nanian. 192, ii 147 : Paris Graec. 393 : 35 
Bodl. Barocc. 42, 107 : Munich. Graec. 409: Jerusalem 5. Saba 48, 53, 250, 392, 
401, 618, 621, 687, 692. Seventeenth century, Venice Nanian. 219, 221, ii. 159, 
ii. 160, xi, 28 : Paris, Bibl. Mazarin Graec. 725 : Jerusalem Patriarch. 74, 99, 334, 
474, 481 (i), 5. Saba S21, 384, 540, 571, 584, 585, 586. Of unassigned date, 
Rome, Vat. Vat. gr. 1213, Ottobon. graec. 344, 434, Bibl. Barberina iii. 12, 22, 35, 40 
48, 64, 89, 105, 108, 112, 129, iv. I, 10, 13, 17, 25, 40 (Goar's Barbenn. secund.), 
41, 70 (these are described simply as Euchologia, and probably they do not 

xc Introduction 

all contain the liturgies, while no doubt some of them belong to group (4) 
below): Milan F. 10 sup., E. 18 sup. 2: Jerusalem 5. Saba 570. Goar's 
Euchologion patriarchale (Grottaferrat. T )3 i, twelfth cent.) does not contain 
the liturgies. Some other mss. are mentioned by Goar and by Swainson, but 
5 they are difficult to identify from their descriptions. 

(3) From the eleventh to the fifteenth century commonly, 
and for a century or two before and after this period occa- 
sionally, the liturgies were written on a roll, a strip of parch- 
ment several feet in length and from six to eight inches broad 

10 attached to a wooden roller with ornamental finials, written over 
on both sides, the text of the verso beginning from the roller 
in order that in use the parchment after being unrolled might 
be rolled up again. Such manuscripts are generally celebrant's 
books containing little beyond the prayers and short rubrics : 

15 in some cases they have at least the cues of the diakonika, and 
deacon's rolls containing only the diakonika are not unknown. 
Each roll commonly contains a single liturgy, occasionally two 
or even the three. 

Ninth or tenth century, Grottaferrat. r & xxix (fragments). Eleventh 

20 century, Grottaferrat. V /3 xli (fragment) : Bodl. Bodl. Add. E 12, E. D. Clarke 
38 (ff. i, 230: fragments). Twelfth century, Brit. Mus. Add. 22749, 27563, 
27564: Paris Graec. 409: Monte Cassino (fragment): Messina Grace. 176: 
Chalki Theol. School : Jerusalem 5. Saba 2 (fragment). Thirteenth century, 
Brit. Mus. Add. 18070 : Paris Graec. 409 a, Suppl. graec. 468: Patmos 707, 709, 

25 710, 731. Fourteenth century, Patmos 714, 716 (prothesis and diakonika), 721, 
727-30, 733; Jerusalem Patriarch. 517, 518, 520. Fifteenth century, Paris 
Graec. 408: Patmos 708, 711, 712, 718, 720, 722, 725, 732, 734. Sixteenth century, 
Patmos 719 (with prothesis), 723, 724, 726. Seventeenth century, Patmos 717. 
On these mss. generally, and for other examples, see Gardthausen griechische 

30 Paldographie Leipz. 1879, pp. 58 sqq. Besides the liturgies, other parts of the 
Euchologion, e.g. ordinations, occur in rolls. 

This form of liturgical ms. is called kovtclklov, kovSukiov, kovSclki. Hence 
KovTOLKiov &c. are used for a copy of the liturgy, whatever its form (Theod. 
Balsamon in can. 32 in Trullo p. 193 [Migne P. G. cxxxvii. 621 b], resp. ad Marc. 

35 5 \}-^- cxxxviii. 957 b]: 'E.vxo^oyiov in ordin. presb , e.g. Venice 1869, p. 165), and 
similarly in arabic kinddk (Bodl. Bodl. 402, f . i : in syriac kundoko is used 
generally of a roll, not apparently of a liturgical book in particular). 

(4) An important group of manuscripts is that of the Basilian 

communities of Italy and Sicily. They no doubt in some cases 

40 may preserve usages which have vanished from the eastern 

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

The Byzantine Rite xci 

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

There are several such manuscripts in the library of Grottaferrata, the 5 
Basilian monastery in the Alban Hills : of the twelfth century, T /3 viii, xv : 
of the thirteenth, V 13 xiii : of the fourteenth, r )8 iii (Goar's cod. B. Falascae), 
xii : of the sixteenth, T /3 xvii, xix, xxxiii : of the seventeenth, r )3 xxiii, 
xxxviii : of the eighteenth, F ^ xxvi, xxviii ; of the nineteenth T B xxxii. (See 
Rocchi Codices cryptenses Romae 1884). Messina Grace. 107 (xvth c), 144 (xvi) 10 
are Basilian euchologia, and probably the liturgies ib. 160 (xiv), 147 (xvi), 56 
(xvii) are Basilian : and Vat. Basilian. grace, ix (= Vat. gr. 1970, Sv^^ainson's C), 
xvii, xviii, li, Milan C 7 sup. (xiith c), Paris Grace. 323 (xvi) probably all belong 
to this group, as no doubt do many of the Barberini euchologia mentioned 
above: and Bodl. Auet. E. 5. 13 (xiith cent.) formerly belonged to the Basilian 15 
monastery of S. Salvator at Messina. Texts of S. Chrys. and S. Bas., v^ith latin 
versions by Leo Thuscus and his contemporary Nicolas of Otranto, are contained 
in a Karlsruhe ms., formerly belonging to the abbey of Ettenheim-Miinster, 
described by F. J. Mone in Latcinischc u. gricchischc Messcn Frankfurt a. M. 1850, 
pp. 138 sqq. The texts appear to be Italian. 20 

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

It is contained in Grottaferrat. T P vii (ixth or xth cent.), Vatican Vat. grace. 
1970 (xii), Paris Suppl. grace. 476 (xv'i, Grace. 322 (xvi). Swainson pp. 191- 
203 prints it from the Vatican ms. with variants (inaccurately given) from the 
first Paris ms. Cp. Le Nourry Apparat. ad biblioth. patrum i, c. 34 : Pitra 
Hymnographie de Veglise greeque Rome 1867, pp. 72 sq. 40 

xcll Introduction 

(5) The Lectionary. The manuscripts of the 'Kt76(tto\o^ and 
the EvayyeXiov are tabulated in Tischendorf-Gregory Novum 
Testamentum graece iii, ed. 8, pp. 687-800 and in Scrivener 
Introduction \, ed. 4, pp. 328-76. Some of these manuscripts 

5 also contain Old Testament lections, but the documents of the 
'Ai/ayi/coaTiKoj/ have not apparently been collected. 

Messina Graec. 102, 122, 131 of the twelfth century and 164 of the thirteenth 
are 'AvayvcoaTiKd. 

(6) Syriac and Arabic manuscripts. 

10 Syriac. (i) Liturgies. Brit. Mus. Add. 14497 (c. xi or xii) : Vat. Syr. xli 

(14th c), ib. xl (i6th c: with arabic rubrics). (2) Ledionaries. Vat. Syr. 

cclxxviii (9th c), cclxxix (before 1141), cclxxx (1505): Bodl. Z^aze^^. 5, 9: Brit. 

Mus. Add. 14489 (a.d. 1023), 17218 (xi). 

Arabic, (i) Liturgies. Vat. Arab, xlvii (greek-arabic, a.d. 1582); xlviii 
15 (i6th c, Uniat): Bodl. Bodl. 402 (S. Chrys.' : Jerusalem 5. Saba 327 (1640: 

greek-arabic). (2) Ledionaries. Vat. Arab, xvi (12th c), dcxii (15th c.) : 

Bodl. Daivk. 36, 39. 

iv. History &c. 

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

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

absorbed into the patriarchate of Constantinople, gathered 

respectively from the canons of Laodicea and from the writers 

of the Pontic diocese. 

Cp. Palmer Origines Uturgicae Lond. 1845, pp. 45 72, 106-110, Probst Liiurgie 
25 d. vierteti Jahrhunderts u. deren Reform Munster i. W. 1893, pp. 124-156. 

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

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

S. Basil is first mentioned by name in Peter the Deacon (c. 513) de 
incarn. et gratia 8 (Migne P. L. Ixii. 90 c) and Leontius of Byzantium (c. 531) c. 
Eutych. et Nestor, iii. 19 (Migne P. G. Ixxxvi. 1368 c) and the 32nd canon in Tridlo 

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

The Byzantine Rite xclli 

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

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

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

(4) There are several Greek commentaries, (a) S. Maximus 
Mvo-raycoyia (Migne P. G. xci. ^Sl~l^l)i ^^ which a latin version 
was published in Lilurgiae patrum Paris 1560. See below p. 537. 
(/S) S. Germanus I of Constantinople (t c. 740) 'la-Topla fKKXrjaiaa-TiKf] 
Kai fivaTiKT] Ofcopta (MigneP.G^.xcviii.384-453)published in AtiTovpyiai 35 
tS)v dyicov iraTfpau PaHs 1560, and in latin in Liturgiae patrum 

Paris 1560 : and in 'H Q^la Xeirovpyia €pp.rjvevpevr] napa rov iv ayiois 
TTarpos T]p.cov Teppavov . . . pera kol (iXXcou tivwv . . . Venice 1639, i6qO. 

The text has been interpolated, probably in the eleventh or 
twelfth century, and its original form is at present irrecoverable. 40 
See below, (y) S. Theodore the Studite (t 826) 'Epfirjveia ttjs ddas 

xciv Iiitroditction 

XfiTovpyias rSiv Trpor]yia(TfX€Pa)v (Mlgne P. G. XCIX. 1687-90) firSt 

published by Mai in Nova patrum biblioth. v (4) Romae 1849. 

(S) Theodore of Andida Upodecopia Ke^aXatwo-eco? TTfpi Tu}u €v Tj] 6i!a 
XfiTovpyia yiuajjie'vcov avix^oXcov Koi pv(TTT)picov (Migne P. G. Cxl. 417-68) 

5 first published by Mai in Nova patrum biblioth. vi (2) Romae 
1853, pp. 547 sqq. The date of Theodore is unknown ; but since 
in c. 5 he refers to a commentary current under the name of 
S. Basil, alluding no doubt to that of S. Germanus which is often 
attributed to S. Basil, his date must be later than that of 
10 S. Germanus, perhaps later than the interpolation of the latter. 

(f) S. SophroniuS Aoyos nfpux^^ '''1^ iKK\T](nacrT(,Kijv aTracrav laToplav koi 
Xenrofxfprj d(pr]yqaiv irdvTcov tmv ev rfj Qclq iepovpyiq reXovpevcov^ a fragment 

breaking off after the exposition of the great entrance (Migne 
P. G. Ixxxvii. 3981-4001), first published by Mai in Spicilcg. 

J 5 romanum iv, Romae 1840, pp. 31 sqq. It is attributed to 
S. Sophronius of Jerusalem (t 637) but is certainly of much 
later date and apparently later than Theodore. The three 
commentaries, of S. Germanus, of Theodore of Andida, and of 
Sophronius, have a considerable amount of matter in common : 

20 cp. p. 540 below. (C) Nicolas Cabasilas of Thessalonica 

(fl. 1350) 'EppLTjvaa Tj)? Ofias XuTovpyiai (Migne P. G. cl. 368-492) 

first published in a latin version by Gentianus Hervetus, Venice 
1548, reprinted in Liturgiae patrum Paris 1560 and in the 
Bibliothecae patrum Paris 1575 t. iv, 1654 t. xii, Lugdun. 1677 
25 t. xxvi : the text was first published in Biblioth. patr. Paris 
1624, t. ii. {rf) S. Simeon of Thessalonica (t 1429) HtpX rrji lepa^ 

XfiTuvpyias (Migne p. G. civ. 253-304) and Uep\ roG dylnv vaov 

{ib. 305-61), being sections of a work first published by John 
Molibdos of Heraclea under the title 2vp.ecbv rod paKaplov dpxL(Tn(TKr.7rnv 
30 eea(TaXov[KT]s Kara alpeaewv ktX Jassy 1683, of which Migne is a reprint. 
A latin version of a shorter text had been published by Jac. 
Pontanus S. J., Ingolst. 1603, and reprinted in Biblioth. patr. i, 
Paris 1639, &c. A text of the same type as Pontanus' with an 
emended latin translation is given in Goar EvxoX6yu>v pp. 179-94 

35 (ed. 2). {B) Nicolas Bulgaris KaTr]xncns Upa fJToi, Tr^s deias Kul lepdi 

XeiTovpyias i^rjyrja-is Venice 1681 (2 edd.), Constantinople 1861 (in 
english by Daniel and Bromage, The holy catechism of Nicolas 
Bulgaris Lond. 1893). 

The Byzantine Rite xcv 

S. Germanus' work is attributed in the mss. to several different authors, very 
frequently to S. Basil : see Fabricius Biblioth. graeca vii, p 548 : Pitra Jur. eccl. 
graecorunt hist, et mon. ii, Romae 1868, p. 297. Pitra discovered an almost 
contemporary latin version by Anastasius Bibliothecarius of the uninterpolated 
text, and he published the first six chapters of it, u.s. pp. 298 sq.: he died 5 
before fulfilling his intention of publishing the whole, and the ms. is for the 
present lost. The discovery of this version disposes of the view mentioned b}-- 
Fabricius Biblioth. graeca u.s.) that the commentary is the work of Germanus II 
(fc. 1255). On Theodore of Andida see Mai Nov. patrum bibl. vi (2"^ pp. 545 sq. 
On the text of Simeon of Thessalonica see Fabricius Bibl. graec. ed. Harles, xi 10 
p. 328, reprinted in Migne P. G. civ. 18. John Nathanael 'H Oiia Kfirovpyia 
HiToi (^rjyrjaeaju Sia(p6pcov SiSaoKaKajv Venice 1574 is a compilation from Germanus, 
Theodore of Andida, Nicolas and Simeon. 

(5) Regulations affecting the rite are to be found in the 
collections in Pitra Jur. eccl. graecorum hist, et monnmenta \\, 15 

Romae 1868, and Gedeon Kai/oj/jxat 8iara|ets . . . twv aytcoraroi/ narpi- 

apx^v KiavaTavTivovnoXecos Constantinople 1888 : and points of ritual, 
in particular of celebrations at which the emperor and the court 
assisted, are illustrated by Constantine VII Porphyrogennetos 
(912-58) "Ek6€(tis TTjs ^(la-iKflnv rii^eas (dc caertmoniis aulae byzantinae 20 
in Migne P. G. cxii.) and Geo. Codinos Curopalates (c. 1450) 

Ilfpt TOiV o(ficf)iKia\i(ov Tov TraXariov KoivaTavTivovTToXfccs koI tcov offxpiKLcov Ttjt 
fj.€yaXi]5 (KKXrjo-ias {lb. clvii. 25-I21). 

(6) On the Greek Church see the notes in Goar Evx<>X6yiou : 
Leo Allatius De ecclesiae occidentalis atque orientalis perpetua 25 
consensione Colon. 1648, cc. 1531-1600 ^de missa praesantifica- 
torum) : P. Arcudius De concordia ecclesiae occidentalis et 
orientalis in septem sacramentorum administratione iii, Paris. 
1672 : N. Blancardus Philippi cyprii ch'onicon ecclesiae graecae : 

. . Christophori Angeli de statu hodiernorum graecorum enchiri- 30 
dion Franeq 1679 : Tho. Smith De graecae ecclesiae hodierno 
statu Oxon. 1676, Lond. 1678, Trajecti 1698 : P. Ricaut The 
present state of the Greek and Armenian churches Lond. 1679 : 
Covel Some account of the present Greek church Camb. 1722: 
Neale History of the holy eastern church : general introduction 35 
Lond. 1850 : Daniel Cod. lit. iv, Lips. 1853, pp. 373-420 (notes on 
S. Chrysostom) : Rompotes XpiaTtaviKr) rjBiKq Ka\ XenovpyiKq Athens 
1869 : A. Riley Athos or the mountain of the monks Lond. 1887 : 
H. Lucas in Dublin Review cxii (April 1893) pp. 268-92 (on the 

xcvi Introduction 

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

5 Oct. and Nov. iQQd>, Journal of hcllenicstudiesOct. 1889: Vannutelli 
XVI sgitardo alT oriente : le colonic Italo-greche Roma 1890 : P. 
Batiffol L'abbaye de Rossano Paris 1891. On the Russian rite, 
J. G. King Rites and ceremonies of the Greek church in Russia 
Lond. 1772: Rajevvsky Euchologion der orthodox-katholischen 

10 Kirche Wien 1861-2 : Maltzew Die gottlichen Liturgieen unserer 
heiligen Vdter &c. Berlin 1890. 

(7) For illustrations of buildings, instruments, vestments, 
ritual &c. see, besides some of the above, Leo Allatius De 
templis graecorum recent., de narthece 8ic. Colon. 1645 : Texier and 

5 5 Vu\\?in Byzantine architecture Lond. 1864: Neale History: introduc- 
tion bk. ii : Mai Nova patrum biblioth. vi (2) p. 585 (engravings of 
a series of miniatures from a Jerusalem manuscript, now in the 
Vatican) : Sabas bp. of Majaish Sacristie patriarcale dite synodale 
de Moscou, 2nde ed., Moscou 1865 (engravings of the treasures 

20 of the Moscow sacristy) : Marriott Vestiarium christianum Lond. 
1868 : Rohault de Fleury La messe Paris 1883-9 : Bayet Uart 
byzantin Paris 1883. 

B. The Armenian Liturgies 

It is necessary to distinguish between the Gregorian books, i. e. those of the 

25 national church in Russia and Turkey under the catholicos of Edchmiadzin, and 

the books of the Uniat, i. e. the Armenians since the xivth century in communion 

with the Roman see, in Turkey now under the titular patriarch of Cilicia and 

in Austria under the archbishop of Leopol. 

i. Printed texts. 

30 I. Gregorian. 

a. S. Nerses of Lambron ]unp<lpii.uj^nL.p[,L%^ 'f, Iftup^u 
IrLlrn&gunj L. W^lrl^m-fd^fujU [unp^pq.nj ufuimiupujtj^ {^Considera- 
tions on the orders of the church and Commentary on the mystery of 
the oblation) Venice 1847, pp. 193-226. 

The Byzantine Rite xcvli 

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

The altar-book has been frequently published, generally under 
the title 5 

]nn[i'^fiq.ujutlrinfi upptui^'b {The iiiystery-tnanual 
of the sacred oblation) e.g. Constantinople 1706, 1748, 1785, 1823, 
1844, Smyrna 1761, Nor-Nakhidcheran 1794, Edchmiadzin 
1873, Jerusalem 1841, 1873, 1884. 

E. Asdvadzadouriants Liturgy of the holy apostolic church 10 
of Armenia London 1887 (arm. and english). 

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

Translations : Russian by Joseph Arghouthiants prince Dolgoroucki archbishop 
of the Russian Armenians, S. Petersburg 1799. French in [Dulaurier] Histoire 
dogmes traditions et liturgie de V eglise armenienne Paris 1855 (source not indicated). 1 5 
English by R. W. Blackmore in Neale Hist, of the holy eastern church : introd. 
pp 380-700 from Dolgoroucki's russian : Malan The divine liturgy of S. Gregory 
the Illuminator Lond. 1870, from the ed. Constantinople 1823, repeated with 
additions in the edition of Asdvadzadouriants above : Fortescue The Armenian 
church London 1872, pp. 57-113, from Blackmore corrected by the ed Jerusalem 20 
1841. Daniel's Latin {Cod. lit. iv pp. 451-480) is from Blackmore's english. 
The translation below is founded on Malan's and follows the texts of Asdvadza- 
douriants and Jerusalem 1844, with additions in the rubrics explaining some 
points and with some modifications where unauthorized changes have been 
made in current texts. 2^ 

^. (]xu#i/Z«i^^^^ {Hour shook) Julfa 1641, Amsterdam 1662, 
1667, 1686, 1688, 1705, Marseilles 1686, Constantinople 1701, 
1704, 1712 &c. 

The diakonika, which are not commonly contained in the altar-book, are 
sometimes appended to this^ the book of the divine office. 30 

y. j^uj^gif^fifip (Lectionary) Venice 1686, Constantinople 
1732; and according to the rearrangement of the catholicos 
Simon, Constantinople 1793, 1799, Edchmiadzin 1873, Jeru- 
salem 1873. 

The table of Sunday lections is given in Fortescue The Armenian church 55 
pp. 42-49. Cp. E. Ranke in Herzog-Plitt Real-Rncyclopddie xi, 5. v. Perikopen, 
pp. 382 sq. 

h. ^Mqiuftu/u {Hymnbook) Constantinople 1850. 

Containing the variable hymns of the liturgy. 



f. ^ iuptuliu/u {Canttc/ebook) AmsterdsLm 1664, i66g, i6Ss, 
1702, Constantinople 1853 &c. 

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

5 2. Uniat. 

Ordo divinae missae Armenorum Romae 1642, 1670 (arm. and 

latin), Codex mysterii missae Armenorum seu liturgia armena 

Romae 1677 (arm. and lat.), Liturgia armena Romae 1677 

(arm,) : and editions Rome 1686, Venice 1690, 1741, 1808, 1874, 

10 Trieste 1808, Vienna 1858. 

Liturgia armeniaca cum imagimhus Venet. 1823 (two edd. 
4«' and 8", arm. and lat.), Avedichian Liturgia armena traspor- 
tata in italiano Venezia 1826, 1832 (arm. and ital. with plates). 

Translations : Latin by Lubeczyk, Cracau 1544 (of which Cassander L«V«r^/V« 
1 5 has an abstract) : Ordo divinae missae Armenorum Romae 1632 : Pidou de S. Olon 

/.//. arm. cum ritu et cantu ministerii circ. 1680 (from mss. supplemented by ed. 

1677) reprinted in Lebrun Explication v : and the versions mentioned above. 

Italian, Avedichian as above and Liturgia armena tradotta in italiano Venezia 

1873. French in Liturgie de la messe armenienne Venice 1851 (with plates). 
10 German, F. X. Steck die Liturgie d. katholischen Armenier Tubingan 1845. 

English, Issaverdenz The Armenian liturgy Venice 1872. 

ii. Manuscripts. 

I. The most important group of manuscripts consists of 
Lyons, Bibl. Municip., Or. 15 (a.d. 1314, of which Paris Arm. 
25 suppl. 12 bis is a copy), Mumch Arm. 6 (a.d. 1427, copied from 
an exemplar of 1288) and Venice, Bibl. S. Lazzaro. Arm. 141 1 
(xiiith cent.). These contain, besides the ordinary liturgy under 
the title S. Athanasius, the following no longer in use : 

(i) S. John Chrysostom (Lyons, Munich, Venice) from 
30 the Greek, with some adaptation in the preanaphoral. 

(2) S. Basil (Lyons, Munich, Venice) from the Greek. 

(3) The Presanctified (Lyons, Venice) from the Greek. 

(4) S. James (Lyons) abridged from the Syriac. 

(5) S. Ignatius (Lyons) from the Syriac (Renaudot Lit. 
35 or. coll. ii. p. 214). 

(6) The Roman (Lyons, Munich, Venice) from the Latin 
with some adaptations at the beginning. 

The Byzantine Rite xcix 

(7) S. Gregory the Illuminator : // is meet and right 
and fitting to give thanks and to worship thy majesty (Lyons, 

(8) S. Gregory Nazianzen : // is very meet in faith and 
with the whole heart and with glorification to worship thee, God 5 
uncreate (Lyons). 

(9) S. Cyril of Alexandria : O God without beginning, 
uncreate timeless infinite incomprehensible (Lyons). 

(10) S. Isaac the Great the Parthian (t 439) : // is 
very right and meet for us that have received these eternal benefits 10 

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

2. The following are manuscripts of the ordinary liturgy. 

The mss. above mentioned all include the ordinary liturgy under the title of 
S. Athanasius. The Munich ms. has a second copy of the year 1432 (forming 
part of the Hoursbook). Paris Anc. fonds 24 (1675) : Vienna Arm. 9 (1635), 
19 ;i653\ 27 (1664: deacon and clerks' book), 18 (c. 1700: Gallician Uniat) : 25 
Bodl. Marshall or. 106 ,1675 : Uniat : abridged for low mass). There are many 
mss. at Edchmiadzin and some twenty volumes at S. Lazzaro at Venice. 

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

See Kalemkiar Catal. d. arm. Handschr. in d. k. Hof u. Staatsbibliothek su 30 
Miinchen Wien 1892 : Dashian Catal. d. Handschr. in d. k. k. Hofbibliothek zu 
Wien 1891 ; Delandine Manuscrits de la biblioth. de Lyon Paris 1812. 

In the proceedings of the council of Sis, mentioned above, a passage is quoted 
from the ordinary liturgy under the title of missale S. Athanasii, and it bears 
the title of S. Athanasius in the Lyons, Munich and Venice mss. as already 35 
mentioned. S. Nerses of Lambron in his Commentary calls it S. Chrysostom. 
It is probable that only the anaphora is properly called S. Athanasius, while 
the ordo communis might be attributed to S. Chrysostom on the ground of its 
close relation to the Greek. 

iii. Commentaries &c. 40 

I. Of Armenian writers, Chosroes the Great (c. 950) wrote 


c Introdtcctio7i 

A commentary on the prayers of the oblation the text of which 
was pubHshed at S. Lazzaro, Venice, in 1869, and a latin 
version in Vetter Chosroae niagni . . explicatio precum missae 
Freiburg i. B. 1880. Chosroes quotes a large proportion of the 

5 text, corresponding to pp. 428-455. 15 below. The Commentary 
on the mystery of the oblation of S. Nerses of Lambron (t 1198) 
contained in the Considerations ^-c., S. Lazzaro, Venice 1847, 
pp. 193-226, mentioned above, quotes the greater part of the 
liturgy, in an order in some respects closer to that of the Greek 

10 than the present order. 

The commentary in Paris Arm. 29 described as of S. Nerses IV (Schnorhali 
Claiyetzi, -f 11 72) is in fact a compilation from Chosroes and Nerses of Lambron 
by John of Arjesh (xiiith cent.). 

2. Among the canons of the Armenian pontiffs and synods 
15 there are many which relate to the rite. See those of S. Gregory 

the Illuminator, a. d. 325, and the responses of Macarius of 
Jerusalem, c. 340, both probably unauthentic ; the canons of the 
synod of Vagharshapat under S. Isaac the Great, c. 425 ; of John 
Mandakuni (t487); of the synod of Dvin under Nerses II, 
20 c. 524; of John of Manazkuert, c. 650; of Isaac III (t 702) ; 
of the S3^nod of Dvin under John IV Oznetzi, 719; of the 
synod of Partav under Sion I, 767 ; and of the synods of Sis 
in 1203 and c. 1243, and the responsiones of that of 1342 
mentioned above. 

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

3. Of modern writers see Lebrun Explication v: Ricaut The 
present state of the Greek and Armenian churches Lond. 1679: Picart 

.^o 77?^ ceremonies and religious customs of the various nations of the 
known world w, Lond. 1736 (to be used cautiously) : J. de Serpos 
Compendia storico concernante la religione e la morale delta nazione 
armena iii, Venezia 1786 : Malan The life and times of S. Gregory 
the Illuminator London 1868 (a collection of documents from the 

y^ armenian, with a historical introduction) and The divine liturgy 
of the Armenian church of S. Gregory the Illuminator Lond. 1870 
(with introd. and notes, including an extract from Mouravieff's 

Travels) : Gregory of Chios IJf/jl eVcoaecos to^v 'Apiiemoiv fxera r^t 

The Byzantine Rite ci 

avarokiKy]^ o/j^oSo^ou iKKlrjalas Constantinople 187 1 : Issaverdenz 
Armenia and the Armenians ii: Ecclesiastical history Venice 

1875 : Fortescue 77?^ Armenian church Lond. 1872 : F. Neve 
UArmenie chre'tienne et sa litter ature Lou vain 1886 : A. Ter- 
Mikelian die armenische Kirche in ihren Beziehungen ziir 5 
byzantinischcn Leipz. 1892. On tlie Uniat rite, see Lebrun ii. s. 
Issaverdenz Rites et ceremonies de Veglise armcnienne Venise 

1876 (also in English, 1872). On ecclesiology &c., besides some 
of the above, see the plates in the editions of Avedichian, Texier 
Description de I'Arme'me, la Perse et la Mesopotamie i, Paris 10 
1842, and Neale History of the holy eastern church : introd. 
pp. 288-305. 


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

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

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

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

I } enclose matter varying with the day or season. 

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


p. Ixi, 1. lo, transfer no. 53 to the list on p. Ixii. 

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

P. 2, 1, 8, for ' xivth ' read ' xvth.' 

P. 13, 1. 28, ybr ' 7rpo[cr]6A0€T6 ' read ' wpoiK6(Tf.^ 

Pp. 19, 1. I : 51, 1. I, for 'tiAhphc ' read 'nAnpHc' 

P. 23, 1.12, for ' INCLINATION ' read ' fraction ? ' 

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

P. 49, 1. 33. [Tlov] is a conjectural correction of the western reading 
6eov (F G H J K). The eastern and obviously original reading is deov Kal 
aajTTJpos TjfxZv ''Irjffov Xpiorov (A B C D E : Swainson has misread D and omitted 
Kvpiov Kal before deov). 

P. 51, 1. i8j/or' 6^a7T€(7Tf (Xay ' (AD J) read' k^avoaTeiXas' (cett). 

P. 72, 1. 39 and passim, for ' KurillTson ' read ' Kuryallaisun.' 

P. 76, 1. 3i,/or ' A voice {and the resty read ' The voice of joy and health 
IS in the dwellings of the righteous said the Holy Ghost by David.' 
i^Ps. cxviii. 15). From a MS. at S. Mark's House in Jerusalem. 

P- 78, 1 3, for ' {and the rest)' read ' who were sent of God into all the 
WORLD and went FORTH to PROCLAIM the preaching of the Son among the 
nations and the ends of the earth, preached the kingdom of heaven, speaking 
good things to the faithful ' (Mark xvi. 15, 20, Luke ix. 60). From the same 

P. 78, 1. 21, for ' {and the rest)' read 'I have heard, saith that if any come 
and PREACH aught unto you beyond that we have preached unto you, 
even if he be an angel from on high, let him be accursed from the church : 
and behold they are flooding us with divers doctrines from all sides. Blessed 
be he that beginneth and endeth with the doctrine of God' {2 Cor. xi. 4, 
Gal. 1. 8, Tit. ii. 10). From the same source. 

P. 79, 11. 5-9. Maronite (Missal and Renaudot). The Jacobite form, also from 
a MS. at S. Mark's House in Jerusalem, is ' Offer unto him the sacrifice 


Lord: O worship the Lord at the altar of his holiness' (Ps. cvii. 22, 
xcvi. 8, 9, Ixxxiv. 2). 

Addenda and Corrigenda ciii 

p. 85, I. 32 and passim, for ' T'^lTtho'' read ' T^loitho.^ 

P. 88, 11. 17-20. Put in col. parallel with 21-29, 

P. 100, 1. 9, ybr ' FORGIVE ' read 'have forgiven.' 

P. 151, 1. 5 and passt'm, for ' iV h M' read ' N or M.' 

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

P. 165, 1. 33, for ^ horologia'' read ' euchologia.^ 

P. 180, 1. 2, /or ' unsearchable ' read 'unquestioning' (?). 

P. 188,11. 18, 19. Read ' pnests" and ' congregation s' and omit ' (^shall do the 

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

P. 198, 11. 20-25. This is a hymn, not a rubric, and should be in large type. 

P. 199, 1. 27. The MS. reading yere' eyant 'seeth me' is a mistake (or yere'eyant 
'feedeth me.' Read therefore 'The Lord is my shepherd' (Ps. xxiii). 

P. 213, 1. 10, for 'Paul' read 'the Paul The blessing of the Father and the 


Addenda and Corrigenda 

bounty '\ fet^ of the Son and the gift {habct } of the Holy Ghost which came like 
fiery tongues on the apostles be upon you.' 

P. 232, 1. 29, for * Take ' read ' Take ' (Mark xiv. 23 eth.). 

P. 232, 1. 30, for ' for you ' read ' for you ' Lk. xxii. 20). 

P. 240, 1. 27, for ' unto the end thereof '' read • O praise God in his holiness 
and the rest of ps. cW 

P. 243, 1. 10, for ' (^and the rest}^ rend ' unto the righteous a guide and unto 
the saints a glory : grant us, o Lord, eyes o knowledge ever to see thee, and 
ears also to hear thy voice alone, what time our soul hath been fulfilled 
with thy grace : make us a clean heart, o Lord, that we may ever under- 
stand thy greatness, o our God good and a lover of man : be well pleased in 
our soul and bestow on us a mind that turneth not aside, who have received 
thy body and thine own blood, even us thine humble servants : for thine is 
the kingdom, o Lord praised and glorious, the Father and the Son and the 
Holy Ghost, now and ever and world without end. Amen.' (Ps. Ixiii. 6, li. 
10, Mat. vi. 13.) Ludolfus Comment, p. 345. 

P. 244, 1. 26. Add, from a MS. at the Abyssinian monastery in Jerusalem, 
'(eulogia) The assistant when he ministers the Aulogyd (^says} O Lord our God 
and our creator, who givest good and food to all flesh, thou art he that 
giveth blessing to thy servants that fear thine holy name : stretch forth 
thine holy right hand today also in this hour and bless this bread upon mine hand 
and let thy blessing and thy goodness be upon it, and let it be even now 
to everyone that taketh of it salvation and medicine to the soul, strength and 
power to the flesh : the food that thou hast given us for thanksgiving is thine 
and that we may praise thy kingdom thriceholy, o Father and Son and Holy 
Ghost. O Lord, let thy blessing be upon this bread and upon him that giveth 
and upon him that taketh of it and upon them that minister it in thy fear. 
Glory be to the Father and to the Son and to the Holy Ghost : both now 
and ever and world without end. Amen.' (Ps. cxxxvi. 25, Apoc. xi. 18.) 
Cp. pp. 109 sq. 

P. 257, 1. 36, /or ' {Timothy ' read ' i Timothy]-.' 

P. 262, 1. 136, for 'ma'dpra ' read ' mdapraJ' 

P. 263, 1. 32, add ' &c' and so throughout. 

P. 308, 1. 3, for ' 800' read ' 795.' 

P. 370, 1. 4 a, for ' XpiCTON ' read ' {XpiCTON '. 

P. 455, 1. 24, for 'guard . . . church' read ' guard . . . church ' 

P. 523, 1. 20. The words of administration in one kind are found in Mark 
the Hermit c. Nestorian. 24 olkovus yap tov lepeus Swfxa dyiov 'Irjcov Xpiaroii (is 
^'(w^v alajviov (Kerameus-Papadopulos 'AmXe/cra i(poaoXvp.iTiKT]S GTaxvoXoyias i, 
S. Petersburg 1891, p. 108). This treatise was written at Ancyra in about 430 
(Kunze Marcus Eremita Leipz. 1895, p. 192). 



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

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

Pp. 31-68. The Greek Liturgy of S. James. From 
Paris. Bibl. nat. MS. graec. 2509 (xivth cent.) ff. 194-210. 
The prayer supphed on p. 36 is from the S. Salvator 
kontakion (xth cent.) in the Hbrary of the University of 
Messina : cp. Swainson Greek Liturgies p. 228. 

Pp. 69-109. The Syriac Liturgy of S. James. Trans- 
lated from (i) -^. Severi alexandrini . . de ritibus baptistni 
et sacrae synaxis apud Syros christianos receptis Antvv. 
1572, pp. 103 sqq. : (2) a MS. belonging to the Rev. G. B. 
Howard(modern, from Malabar: defective): (3) Bodleian 
MS. Syr. e 5 (modern, from Malabar) : (4) Brit. mus. MS. 
Add. 14690 (a.d. 1182) ff. 3a-i4a : (5) Missale syriacum 
juxta rit. eccl. antioch. Syrorum Romae 1 843 : (6) Assemani 
Cod. liturg. eccl. univ. Romae 1752, t. v pp. 180-226: 
(7) Renaudot Liturg. orient, coll. Francof. ad M. 1847, 
t. ii pp. 1-42 : (8) Brit. mus. MS. Add. 14693 (xivth cent.) 
f. 179 sq.: (9) Bodl. MS. Pococ. 10 (xvth cent.) f. 157. 
Pp. 69-74. 28 are from (i) supplemented by (2) and 
(3) : the rest of the ordo communis, pp. 74-83, 97-99, 
102-104, 106-110, from (2) supplemented by (3): the 
proper of the anaphora, pp. 83-106, from (4). The 
sources of additions are indicated by numbers prefixed 
referring to the list above. The lections (for the Epiphany) 
were supplied by the Jacobite bishop in Jerusalem. 




(the lections and the sermon) 

McTol TTJv avaLyvioaiv toO Nojiov Kal twv npo<j)T]Tuv twv t6 'EirwTToXwv t||i,wv 
Ktti TWV ripdleojv Kal twv EvayyiKloiV do-iraaao-Qw 6 x*'-po'''ovT]0els [tiricrKOTros j 
Tiqv {KKXiTjO-iav Xeywv 

'H X'^^P'^ '^^^ KYpi'oy rjfJLCOV 'IhcOY XpiCTOf KAI h AfAHH TOY 5 


Kal irdvTes diroKpivctrOwo-av 


Kal ucTd TT|V irpdcrpTjcrtv irpocrXaXTfjcrdTw tw Xacp Xoyovs irapaKXi^<r€us- 

(the dismissals) 

Kal irXTipwaavTOS avroO tov ttjs BiSao-KaXias Xoyov, <J)Tf)}ji,l lyit 'AvSpeas 6 lo 
d8eX4>os ritTpov, dvaaTdvTwv dirdvTcov 6 SidKovos €<j>' vvl/TfjXoi) tivos dveXOtiv 


Mi] TL9 t5)V aKpocofievoop' jirj tls Tcoy diTLaTOOv, 
Kal T|0-vxias Y€vojji€vit)s Xtyfroi 

Eu^aa-Oe ol KaTrj^ovfjLefOL '5 

B a 

4 The Syrian Rite 

Kal ttAvtcs ot iTiOTol KQTcl Bidvoiav diTtp auTwv irpo<r€VX€O-0a)<rav \€Yovt€S 
Kvpie kXerjcrov 

SiaKOveCTCi) 8i vir^p aurwv Ktyviy 

'Tnep t5)V Karrj-^ov/jLepcou iroivTes eKT€uco9 top @€ov irapa- 
5 KaXecrcofxev 

"Iva 6 dyaObs Kal (piXdi^Opconos €Vji€v5)S elaaKOvarj rS>v Serjaecou 
avTOtu Kal TOiV TrapaKXrja-ecov 

Kal TTpooSe^d/jLevos avrcov rrji/ iKecriav dvTiXd^rjTaL avTOdv 

Kal Sm avTOLS ra alrrniara tS>v KapSicoi/ avTcov rrpoc to cyM^epON 
lo ' ATTOKaXvyjrrj avToh to evayyeXiov tov \pL(TTOv avTov 

^CDTLarj avTOVs Kal avveTLarj 

IlaLSeva-rj avTovs Ttjv OeoyvaxTLav 

AiBd^r} avTOvs to, TTpoaTdyjiaTa avTOv Kal to, SiKaicofjiaTa 

' EyKaTa^vTeva-T} kv avToh top dyvbv avTov Kal (T(£>TrjpLov (po^ou 
15 ALavoL^rj TO. a>Ta toov KapSicou avToov irpos to gn tco NOMto aytoy 
KaTayiveaBai HMep<\c ka) nyktoc 

Be^aLooar) Se avTOvs kv Ttj evarePeia 

'Ei/dxTD Kal kyKaTapiO/jirja-r} avT0V9 t(o aytco avTOv ttoi/jlvlm 
KaTa^idxras avToxjs tov AoyTpoy Trjs nAAirreNeciAC, tov 
20 kpSvfiaTO? TTJs d(j)0aparLa9, thc ontooc zcohc 

'Pva-TjTaL 8e avTOVs diro 7rd(Tr]9 dae^eias Kal jxr] Aqj tohon to) 
aXXoTptoa KaT avT<ov 

K^GApiCH 5e avToifS aho ni\NT6c MOAycMoy CApKoc kai HNeyMATOC 

6NOIKHCH re GN AYToTc Ka'i eMnepinATHCH Slo, tov \pL(TTOV 

25 avTov 

EvXoyrja-r) tcls elaoSovs avTa>u Kal Ta9 k^68ov9 

Kal KaT€v6vvrj avToif to, irpoKUfi^va els to avficpepov 

"EtL kKT€VCOS VWep aVT(£)V lK€T€V(Ta)p,€V 

"Iva dcpkarecos tv^ovt^s twv TrXrjfifjLeXrjjidTcov Sia TrJ9 fjLvrjaecos 
30 d^LCoOcoaL Tcoy dyicoy fiva-Trjpicov Kal ttjs fji€Ta Ta>v dyicav 


'Ey€lp€<rd€ ol KaTr}-)(^0VfJL€l/0L 

The Apostolic Constitutions 5 

T'r]v ^lpr\v7]V Tov &€0V Slo(, tov )(^pL(rTOv avrov aLTrjaaaOe 
Elpr]VLKr]v Tr]v rj/jiipau Km avafxdpTr}TOV kol iroivTa tov y^povov 

rrjs C^fj9 ipLwv 
XpL(TTiava v/JLoou ra TeXr) 

"IXeco KOL ev/xeyi] tov Qeov 5 

"A^^a-Lv TrXrjfXfLeXTjfjLdTcov 
'EavTovs Tft) fjLovo) dyevvTJTO) 0ea) Sia tov \pLa-T0v avTov 


KXtvuTe KOL cyXoyeia-de 

(l<j>' iKdcrTcp Se toutcov wv 6 BiaKOvos Ttpocr^uiVii, ws irpocCiro^ev, \€yir<ii 6 Xaos lo 

KvpLe eXer](T0v 

Kal irpd irdvTcov rd iraiBia) 
kXivovtujv St avTwv rds K€(|>aXds ivKoytiroi avTOus 6 x^ipOTOVTjOeis eiricrKoiTOS 
ivXoylav TOidvBc 

'O Geos 6 wavTOKpdTCop^ 6 dyevvrjTOS Kal dirpoariTOS, 6 monoc 15 

AAHeiNOC eeOC, 6 eeOC KAI HATHp TOY XP'^'^'^Y O'OV TOV fJL0V0y€V0V9 

VLOV aov, 6 TOV UapaKXriTOV irpo^oXevs Kal Ta>v oXcov Kvpios, 
6 Slo, XpLo-TOV SiSaaKdXovs tovs fjLaOrjTas eTTLo-Tijcras npo? 
fidOrjcTLv Trj9 eva-e^eias' avTOS Kal vvv emSe enl tovs SovXov^ 
(TOV Tovs KaT7]yoviievovs to evayyiXiov tov \pLcrTOV aov kai 20 
Aoc AYToTc KApAiAN KAiNHN KAi HNefMA eyQec Itkainicon In toTc 
efKATOic avTS>v irpos to elSivaL ere Kal noLelv to deXrjpd aov cn 
KApAiA nAHpei kai YYX"? QeAoycH' KaTa^icoaov avTovs Ttj? dyias 
p.vr}(Te(os Kal evcoaov Trj dyia aov eKKXrja-ia Kal peTO'^ov^ ttoitj- 
crov Tcov Oetcov pvaTrjpLoov ^iaMncoy Xpicjoy thc eAniAoc HMoaN 25 
TOV vnep avToov diroOavovTOS Sl o5 col So^a Kal to aepas iv 
ayia> UvevpaTL eh tovs alcova?. dprjv 

Kal \iira, tovto 6 8idKOvos Xiylrui 
IIpoeXOeTe ol KaTrj-^ovpevoL kv elprjvrj. 

Kal |ji€Td TO «|€\0€tv aviTOiJS XcYtTto 30 

Ev^aa6e ol kvepyovpevoi viro irvevpaTWV aKaOdpTcov 

6 The Syrian Rite 

'Ekt€i/6os TTCLure^ vnlp avrcov Se-qdcofxev 

'Otto)? 6 (j)L\dv6p(OTros 0eo? Sia Xpiarov eTTiTifj.'qa-rf Toh d- 

KaOdpTOLS Kal nourjpoLS TTvevjiaa-L 
Kal pvcrrjTai rov^ avrov iKera? diro ttj? rov dXkoTptov 
5 KaraBwaar^tas 

'O €71171111] a as T(p Xeyecoi'L rcop Saiixovccv Kal T(p dpy^eKaKCd 
SialSoXo) eTTLTifJL'qarj avTos Kal vvv tol9 dTTocrTdTais tt]? 
Kal pvarjTai rd iavTov TrXda/iaTa drrb ttjs kvepyetas avTOiv 
lo Kal KaOapLCTT) avrd ci fierd iToXXrjs (To^ias eTroLTjaev 
'Etl kKT^vm inrlp avrwv SerjOcofxeu 
XSxTOv Kal dudaTTjcrov avrovs 6 0eoy kv rfj 8vpd/i€L aov 
KXtvare ol euepyovjieuoL Kal €vXoye?a6€ 

Kal o ciricTKOTros €Tr€ux«<r0w Xiy<i>v 

15 'O TON icxYpoN Ahcac Kal Trdvra ik CKeyH aytoy Ai^xpnACAC, 
Aoyc "qiuv eloyciAN n<Me?N enANOO o^eooN kai CKopni'wN kai eni 


fioorrju TTapaSovs rjfjitu coc CTpoyOiON haiAioic, on (})piTTei kai 

TpeMei HANTA AHO Hpoccbnoy AyNAMecoc coy, 6 prj^as avrov d)c 

20 ACTpAHHN kl oypANoy €49 y??!/ ov TOTTLKco prjy/jiarL dXXd diTO 

TLfjLrjs e/y dTLf-Liav Sl iKovaiou avrov KaKovoiav^ oy to BAgmma 


6IC TON AiWNA, OV aLV€L rd NHHiA KAI evXoy€L rd ShAazonta, 
ov v/jLvovai Kal irpoaKWOvcnv dyyeXoi, 6 eniBAenooN eni thn fHN 


noTAMoyc elepuMooN, ov Nec^ehM KONiopToc rcov noAooN, 6 nepi- 
HATWN eni GaAacchc coy €7r' kBdcpovs' MONOffcNH 066, /jLeydXov 
rrarpo9 Tie, eniTi'/wHcoN to?c Trovrjpois HNeyMAci Kal pvaaL ta 
30 epfA TWN xeipcoN coy e/c rrjs rov dXXorpiov wvev/jLaros evepyeias' 
on crol 86^a ri/irj Kal a-e(3as Kal Sid aov ro) JJarpl kv dym 
FIvev/jLari e/y rovs aiatvas. djjirjv 

The Apostolic Constitutions 7 

Kal 6 8idKovos XcYtTCi) 

npoeXdere ol kvepyoviievoi. 

Kal p,€T' auTOvs irpoo-<})(ov€iTO) 

Ev^aaOe ol (pcoTi^Sfieuoi 
'EKTepa>s ol TTKTTol TTCcuTe? VTTep avTtiiV irapaKoKeaodiiev 5 

"Oirois 6 Kvpios Kara^Lcoa-r) avToiJS [xv^BevTas eic ton tov 

XpLCTTOlf 0ANATON (TVyauaCTTfjuai aVTM Kal fjLCTO^OVS y€P€- 

aOai rrjs ^aaiXeias avTOV Kal kolvodvovs t<ov fjLvaTrjpicoy 

^Evoixrr] Kal (TvyKaTaXi^rj avT0V9 fiera tcou (Too^op,ij/coi/ kv rfj 10 

ayta avTov eKKXrja-ia 
'^Etl €KT€V(os VTTep avToov SerjOoofiev 
^ooaoy Kal duda-rrja-oy avTovs kv rfj afj )(^dpLTL 

KOTao"<|)paYio-A(Ji€Voi tw 0€(S Bid tov Xpiarov auroO K\(vavT€S tiXoytLfrQuxrav 

irapd TOV cirto-Koirov tt|v8€ tt^v €vXoYiav 1 5 

*0 TTpoenroDU Sia rcov dytmv aov irpocjirjrcov tois pvovp,eroLf 

AoycAcee KA0Apoi r'N^cGe Kal Sia XpLo-Tov popoBeTrjcra? rrju 

7ru€vpaTiKrjv dvayevvr]<nv' avTos Kal vvv ewiSe eirl tov9 ^aiTTL- 

(ofieuovs Kal evXoyrjaou avTOVs Kal dyiacrov Kal irapaaKevacrou 

d^L0V9 yeyiaOaL TrJ9 Trpev/xarLKij^ (tov Soopeds Kal Trjs dXrjdii/fj^ 20 

(TOV vlodea-ia?, tS>v iruevjiarLKcoy crov fJLva-Trjpioov, thc fierd tcon 

ccozomInoon InicrNArcorHc* Sid Xpiarov tov orcoTrjpos tj/jlcou Sl 

od (TOL 86^a TLfjLT) Kal crejSa? ey dyia> Uyevpari e/y tov? alSivas. 


Kal Xiytra 6 SidKovos 2 ^ 

UpoeXOeTe ol (pcoTi^S/ievoL, 


Ev^acrOe ol kv fi€Tavoia 
'EKT€vm irdvTes virlp t5>v kv {leTavoia dSeXcpoov rjpcov irapa- 

KaXea-co/jLev 30 

"Oirm 6 (piXoLKTipfJLcov 0€oy vTroSei^r) avToh 68ov pL^Tavoias 

8 The Syrian Rite 

n po<rSe^7}TaL avTcov ttjv TrakLva^Siav kol ttjv e^ofioXoyijcnp 
Kal cyNTpiYH ton catanan ytto Toyc hoAac avrmv kn TAyei 
Kal XvTpcoarjTat avTOVS diro thc n^riAoc Tof AiaBoAoy kol 7r\s 

€7rr]p€ias tS>v SaLjiovcov 
5 Kal e^eXrjraL avTovs diro iravros dOe/iLTOv Xoyov Kal Trdcrrj^ 

droTTOV 7rpd^€(os Kal Trourjpds kvvoias 
Xvy^copriari 8\ avT0L9 iravra tol TrapaTTTco/iaTa avTcov rd re 

eKovcria Kal ra dKovcna 
Kal IIaAgiVh to kat' avrcov \ei^6r\>d^^0hi 
lo Kal errp^YHTAi avTovs In BiBAco zoohc 

KaOdprj 8e avrovs Ano nANTOC moAycmoy CApKoc kai nNCYMATOc 
Kal ivdxTT) avTovs diroKaraa-Tricra^ e/y Trjv dyiav avTOv iroLjiprji/' 

15 AMApTIAC; nANTCC ydp eCMGN CN eniTiMi'oic 

'^Etl vTrep avrcoy eKTeuearepov SerjOcofLeu^ oti X'^'P'*' ytverai In 


"Ottcos diTO(TTpaj)ivTes irdv epyov ddefxiTou 7rpoaoLK€Lco6(oaL nda-r] 
7rpd^€L dyaOfj 
2o"lva 6 ^iXdvBpcjimos 0eoy 77 rdy^os eu/xe^'O)? TrpoaSe^djjLevo^ 
avTcou ray Aira? diroKaTacrTTJcrr) avrovs e/y Tr]v irpoT^pav 


25 MATA avTcov dXXoL KaTa^icoOaxTL KOLvoovol yepiaOat tcou 

dyidiv avTOv Upcov Kal /jLeTO)(^OL tS>v Oetonv fjLva-TTjpiooi/ 
"Iva d^LOL dirocpavQivT^s rrjs vloOeaia? Tv-^oacn rijs alcovtov ^<ofjs 
Etl e/crez/coy vnep avTcof irdvTes eiTroofM^v Kvpie eXirjaoi/ 
^(oaoi/ avToiis 6 ©eoy Kal dydarrja-ov tco eXeei aov 
30 'Avaardpres t(o 0€Q) Slol rod y^piarov avTOv KXtvare Kal 


The Apostolic Constitutions 9 

€ir€vx«<r6« 8^ o eiTio-KOiros T0ia8€ 

TlavTOKpaTOp Gee AicbNie^ Seairora tcou oXoav, kti'cta kol 
npvTavL tS>v hantcon, 6 tov dvOpodirov k6(t/jlov Koap-ov dvaBd^a^ 
Sia XpiaTov kol vopov Sovs amco ep(pvTov kol ypairrov irpos to 
(rjv avTov hOeapcos cos XoyiKov kol apapTovTL vTroOrJKiji/ Sovs 5 
TTpos pL^ToivoLav TTjy aavTov dyaOorr^ra' eniSe CTTi tovs K€kXlk6- 
ras (TOL avykva "^v^ri^ kol aoiparos' otl ov ^ovXei ton Ganaton 
TOY dpaprcoXov dXXa rrji/ p^rdvoiav &(tt^ AnocTpeyAi ayton dno 


pevos T7]j/ p^rdvoLav^ 6 GgAcoim hantac ANGpoonoYC cwGhnai kai eic lo 
eni'rNCjociN aAhGeiac eAGe?N, 6 ton Y'on irpoaSe^dpevos ton kata- 


p^rdvoiav avTos kol vvv TrpoaSe^aL tS>v lk€tcou aov ttjv perd- 


ecTi* KOL d'iTOKaTd(TTr]aov avToijs Trj dyia aov kKKXrjata kv Tjj 
npoTepa d^ia kol TLpfj' Sid XpLaTov kol 6eov Kal (TonTfjpos 
rjpooy 8l ov col 86^a Kal Trpoa-Kvurja-LS kv dym TJvevpaTL us 
Tovs alooyas. dp-qv 

Kal 6 SidKovos X€Y«To> 20 

'AiroXvea-Oe ol kv peTauoia. 


<THE prayers) 
Kal TrpoaTi0€Ta) 

Mr] TLS Ta>u pr) Swapivoav TrpoaeXOiTO) 25 

"OaoL iria-TOL KXLV(op.ev ydvv 
Aer)6oopeu tov Geov Sid tov )(^pL(TTOv avTov 
IIduT€s avuTovcos TOV ©eby Slu tov )(^pLaTOv avTov napaKaXi- 

'Tirep TTJ9 €ip-qur)s Kal Trjs evdTaOeias tov Koapov Kal toov dyicov 3° 

lo The Syrian Rite 

€KKXr](ri(ou Ser]6a>/jL€v oircos 6 rcov oXcov Geos dtSiou kol 
duacpatpeTov rrju iavTOV eipijurjv rjfjLly 7rapd(r)(^0LT0, Iva 
kv 7rXr]po(f)opLa rfjs Kar ^v(jk^^iav dperrjs StaT^XovvTa^ 
-qpds arvPTTjp'qa-rj 
h^Tir^p TTJs dyia'S KaOoXiKrj^ Kal dirocTToXLKTJs kKKXrjatas Trj9 
AHO irepdrcov eooc nep^TCON Serjdcopeu oiroos 6 Kvpio^ dcrei- 
(TTOv avTTjj/ Kal dKXvScoi/LO-Tou StacpvXd^rj Kal SLaTTjprjo-rj 
fJ'iXP'' T^'c CYNieAeiAc toy aioonoc TeeeMeAiooMGNHN eni thn 

lo Kal virlp Trj9 hOdSe ay Las irapoLKias SerjOcoixev ottcb? Kara^L- 

(Dcrr) rjpds 6 tcov oXcov Kvpios dveuSorcos rrjy enovpavLOi/ 

avTov eXiTiSa peraSicoKeLv Kal AAiAAeiniON avrw rfj^ 

Serjaecos diroSiBovaL rrjv 6<p€LX'qy 

'Tnep iTd<jr]S eTriaKOTrrjs rfjs vn ovpavov tS>v opBOTOMOyNTOON 

1.=^ TON AofON THC aAh06i'ac SerjOcopev 

Kal virep tov k-maKOTTOV rjpcoy 'laKco^ov Kal tS>v irapoLKiSiv avTov 
8er}6a>pev' virep tov kina-KOTrov rjpa>v KX-qp^vTOS Kal t5>v 
TrapoLKLCoi/ avTov SerjOatpew vjrep tov kTna-Koirov rjpcoy 
EvoSlou Kal Toov TrapOLKLOiv avTov Serjdoopeu' virep tov 

2o kirLcrKOTTOV rjpcoi' ' Avviavov Kal tcov irapoLKLcov avTOV Serj- 

6cop€u oirco? 6 oiKTippcov 0eoy ^apLarjTaL avT0V9 Tah 
dyiais avTOV kKKXrjaiaLS acoovs kuTipov? paKporjpepevoi^Tas 
Kal Tipiou avToh to yrjpas Trapda-^riTaL kv evaefSeia Kal 

35 Kal virep tcov npeapvTkpcov r]pS>v SerjOcopev oiroos 6 KvpLos 


Kal (Tcoov Kal evTipov to irpea^vTepiov avToh Trapday^oi 
*T7rep 7rd(Tr}9 ttjs kv XpiaTco StaKOvias Kal virrjpeaLas Serj- 

6a>p€v oircos 6 KvpLOS dpepnTOv avTOis ttju SiaKovtav 
30 irapdayjiTaL 

'Tir\p dvayvonaTSiv yjraXToov irapOkvoav xrjpcov re Kal opcpavcov 


The Apostolic Constitutions ii 

'Tnep TCdv kv av^vytais Koi reKvoyovtais SerjOcofxev ottcos 6 Kvpios 

rov^ irdvTas avrovs kXerjcrrj 
'^Tirep ^vi/ovyoav 6orLco9 TTopevofiei^coj/ Ber}Ba>p.ev 
'Tirlp TCdv €u kyKparda kol evXaPeia SerjOcofieu 
'Tirep Tcou Kap7ro(popovuToou kv Tjj ayia eKKXTjaia Kal ttolovutcou 5 

roT9 TriprjaL ras kXerjfjLoavi^as 8€r]6(o/jL€u 
Kal V7T€p Tcov Ta9 Ovatas Kal ras dirap^as npoacpepoi^Tcou 

Kvptco T(D OeM TjfLcoy Ser]6cofjiev oircos 6 iravdyaQos Oeoy 

d/jLeLylr-qrai avToijs ra?? kirovpavtaLS avTOv Scopeals Kal 55 

aVToh ku T(p TrapOVTL GKATONTAnAACl'oNA KAI eN TO) /ieX- 10 

XovTL Z03HN AiooNiON Kal )(^apLorr]TaL avToh dvTl rcou npoc- 
KAi'poiN TO, AiooNiA, dvjl Tcov enifeiooN TOL enoypANiA 

'Tirep Tcou yeocpcoTLO-Tooi' dSO^^Siv rjficov SerjOcofxei/ ottods 6 Kvpios 
(TT7]pL(rr] avTOVS Kal (Se^ai^ar] 

'Tnep Tcov kv appcoaria k^^ra^ofieucov dSeX^cov r]p,oi>v 8€7]6a>p.ei^ 15 
OTTcoy 6 KvpLOS pv(jr\TaL avrov^ hachc Nocoy kai hachc 
maAaki'ac Kal (Tooovs aTTOKaTaa-Trjo-r) rfj dyia avrov kKKXrja-ia 

'Tirep irXeovTwv Kal oBonropovvTcov Setjdcofxeu 

'Tnep Tcop kv fieTdXXoi^ Kal k^opiais Kal (pyXaKals Kal SeapLoh 

ouTcov Sia TO ovofia tov Kvpiov Ser)Oa)fji€u 20 

'Tnep tS>v kv iriKpa SovXeia KaTairovovpLevcDv Serjdcofiev 

'Tnep k)(Opcdv Kal fjnaovuTcou -q/ids SerjOco/iev 

'Trrep rcou Slookovtcov rj/ids Sid ro ovo/ia rod Kvpiov SerjOoofiev 
oTTcos 6 Kvpios TTpavva? tou Bvp-ov avrcov StaaKeSda-r) ttju 
Ka& r]ix5)V opyrjv 25 

Tnep Tooy e^co ovrcov Kal TrenXauTjixiyoov SerjOcofieu ottcos 6 Kvpios 
avTovs kiTiCTTpe'^r) 

T(ou j/7jnicou T7J9 kKKXr](TLas fJ-urj/JLOPevacofieu ottcos 6 Kvpios 

reXeidxras avrd kv ro) ^o^co avrov eic MerpON hAiki'ac 

dydyoi 30 

Tirep dXXrfXoav 8€r]6cofj.€v ottods 6 Kvpios Siarrjpiqar) ^fids Kal 

(j>vXd^rj rfj avrov ^dpiri eic xeAoc Kal pycHXAi hmac toy 

12 The Syrian Rite 


'Tnep 7rao-7/9 yfrv)(^fjs \pi(TTLayfJ9 8er]0m/x€v 
5 ^axrou Kal dvd(TTr)(Tov "fj/Jids 6 Oeos t£ eXeet <tov 


AerjOevT^S €KT€vco9 iavT0V9 Kal dXX-qXovs tco ^5>vtl 0eo) Slol tov 

y^piaTOv avTOv 7rapa6a>pe6a 

cirevxcorOfa) ovv 6 apxi^pcvs Kal Xty^rui 

Afioic ANAHAYOMeNe, dvap^e MONApxe, 6 Bia XpiaTOv Krjpvypa 
yvdxreods Sov9 r]piv ds kiTiyvoacnv rrjs (rrjs So^rj^ Kal tov ovoparo^ 
(TOV ov ecpavepcoaeu ripTy eh KaTdXr)-\^LV' avros Kal vvv 'iinSe Bi 
avTOv €7rl TO irotpvLov aov tovto Kal XvTpcoaaL avTo irda-qs dy- 
15 votas Kal TTovrjpds irpd^eoas ka'i Aoc (})6Bw cj)oBe?c0Ai ae Kal 
dydirr) dyandv ere ka'i ctgAAgcGai aho npocoanoY Bo^r]^ arov* 
evpeprjs avTols yevov Kal tXecos Kal eTrrjKoos ey Tais irpoa-ev^als 
avTd)V Kal (pvXa^oy avT0V9 aTpenTovs dpepiTTOvs dpeyKXrJTOvs 
Tna (Lcin Afioi crdipaTL Kal "^vyrj^ mh Ixontgc chiAon h pytiAa 


KoXo^b? rj dTeXr]^. dpcoye BvvaTe dTrpocrcoiroXrjTrTe yevov dvTL- 
XrJTTTCop TOV Xaov aov tovtov ov e^eXe^co e/c pvpidScov, ov e^r)- 
yopaaas T(p timi'co tov ypiCTOY o-ov aFmati, TrpoaTaTrji eniKovpos 
Taptas (pvXa^^ Tei^os epvpvoTaTOv, (ppaypos dacpaXeia^, otl Ik 
25 THC o-^j xeipoc oyAgic ApnACAi Aynatai* ovBe yap eaTt 6eo? 
a>a-7rep av eTepo9 otl kv aol rj vrropovrj r]pd>v. AfiACON aytoyc 
In th aAhGcia aov otl 6 Aofoc 6 coc aAhGgia Ictin. dnpoa- 
)(dpLaT6 dnapaXoyia-Te pvaaL avTovs hachc nocoy kai hachc 
maAakiac, TravTos napaTTT^paTOS, irda-rjs kir-qpeias Kal dndTrjs, 

30 AHO (|)6B0Y k^OpOV^ AHO BeAOYC neTOMGNOY HMlpAC, AHO npAf- 

MATOC In CKOTei AiAHopeYOMeNOY, Kal KaTa^LCoaov avTovs Trjs 

The Apostolic Constitutions 13 

aioaviov ^corjs TrJ9 iu Tft) y^pLHTco aov ro) vlco aov t5 fiopoyeuei, 
Ttt) ^€0) Kal cra>TrjpL tj/jlcop^, 8l ov (tol So^a kol ae^as kv aytco 
HvevfxaTL vvv Kal da. kol eh tovs alS>vas tS>v alcoj/cop. d/irju. 

<THE KISS OF peace) 
Kal [liTcL TovTO Kiyirat 6 8i(iKovos 5 

Kal do-irafeaOo) 6 eirio-KOiros tt\v CKKXijcriav Kal XcytToi 


Kal 6 Xaos diroKpivd(r9a> 

Kal MerA Tof nNeyMATOc coy lo 

Kal 6 SidKovos elirdTu) irdcriv 

*Acn<\CAC0e AAAnAoyc gn (|)iAhmati kf\(x) 

Kal dcriraJlaOtoo-av oi toO kXt|pov tov liTiaKOTrov, ol Xa'iKol dvSpes tovs XaiKOvs, 
at YwaiK€S rds YUvaiKas. 

<THE offertory) 15 

Td TraiSia 8J crTi]K€T(«)crav irpds tw |3T|}JiaTt Kal SidKOVos aurois erepos tcrro) 
c({>€OTc^s oTTcos p,T| draKTwatv. Kal dXXoi SidKovot ircpiiraTeiTuaav Kal crKOireiTtoo-av 
Tovs dvBpas Kal rds YwaiKas oircos \iir\ 06pvj3os ■y*VT)Tat Kal p,T| tis vivcrr\ t] 
4fi0vpio"[) r\ vvo-Ta^-g. ol Be SiaKovoi tcTTdo-Gcocrav €is rds twv dvSpwv Otipas Kal 01 
viroSidKovoi els rds twv "ywa''''<wv oircos p-tiTis c^eXOot jxif|T€ dvoixOfj t| 0vpa, k&v 20 
irwTTos Tis f|, Kard idv Kaipdv Tfjs dva<|)opas. 

Els 8^ viToBidKovos BiSoToa diroppuij/iv x^i-pwv tois i€p6v<n, <rv(i,|3oXov Ka9ap6TT]T0S 
vl;vx(«>v 0£(^ dvaK€ifJi6VCt}v. 

<}>T]|ji,l 8t| Kd-y(2> 'ldK0>|3os 6 d8eX4>6s 'ludvvov tov ZcPcSaCov iva etiOvs 6 SiaKOVOs 

X«YT1 25 

Mrj TL9 rcop KaT7])(ov/i€ycov, jirj tl? tcov aKpocofieucov, fi'q T19 Toov 

dniorTcov, firj ri? twv irepoSo^cou 
Ol TTju irpaiTr]v €v\rip evxofjLevoi 7rpo[cr]eX^ere 
Ta TTaiBia 7rpocr\a/j,(3duea-0e at firjrepes 

Mrj TL9 KATA TINOC, (JLT] TLi kv VTrOKpLaeL 30 

"OpQoL irpos KvpLov M6TA (|)6Boy kai TpOMoy karSiTes ^iiev 

*Q.v Y6vop.€V(»)v ol 8idKOvoi irpoo-aYtTOJorav rd 8upa t^ €iri<rK6ir<p irpds xd 0vcna<r- 


14 The Syrian Rite 


Kal ol irpco-puTcpoi Ik Sc^iuiv auroO Kai \% eucovuncov o-rriKtrucrav ws S.v p-aQiiTai 

irapeo-TioTes 5iSao-K(i\a). 8uo Se SiciKovot €| fKartpcov twv p.ep(ov too) 0v<riao"rripiou 

KaTextTcocrav 4f vip-tvcov Xe-rrTodV ptiriSiov •?] iTTepuiv rawvos t] 696vt]S Kai T|p€fJia 

5 ciTroo-oPeiTtocrav to, |iiKpd twv iTrrap-evuv ^cocov oircos S.v jiit^ tyxp^H''"'^"^'''''''' *^^ """^ 


<THE thanksgiving) 
Eu|dp,£vos ovv KaO' tavTov 6 dpxicpeiJS afxa tois l€p€t)<rt Kal Xa^irpdv to-O-fjxa 
}i€T6vSvs Kal axds irpos tw QucriaaTTipCa) to Tpoiraiov TOt) crTavpou KaTd toO 
1 p,€Ta>irou TQ X^'-P'- TroiTjcrAp.evos ciirdTCO 

' H X'^^P'^ """^Y TrauroKpdropo^ Oeov kai h atahh toy Kvptov 


earco mgta hantcon ymwn 

Kal irdvTcs o-vp,4>cov(os \(y(r(>i<Tav on 

Kal 6 apxicpevs 


Kal irdvTCS 

''E)(^ofi€y Trpoy roi/ Kvpiov 

20 Kal 6 dpxtepeus 

EYX^'^piCTHCCOMeN TO) KYpi'oi 
Kal iravres 

"AliON Kal SiKaiov 

Kal 6 epxiepevs clirdTW 

25 "A^LOv 0)9 dXrjOm Kal SUaLov irpo ttclvtcov di/vfiveij^ (re tou 
ovTOiS ovra ©eou^ rov wpo ra>u yevqrcoi/ ovra, hi of haca HATpiA 
eN CYpANoic KAI km rnc onomazctai, top fiovov dyeuurjTov Kal 
dvap^ov Kal d^aaiXevTOu Kal dSea-iroTou^ rov dueuSerj, tow 
navTos dyadov xopHfON, rou irdai]? alrtas Kal y€pi<T€(09 KpeiT- 

30 Toua, TOP iravTore Kara ra avra Kal cocraurct)? e^oura, kl of ta 
nANTA KaOdirep €K tlpos d(p€TrjpLas e/y to duaL napijXOep. <n) 
yap €1 17 dpap)(^os ypaxris, 17 dtSios opaa-is, rj dyevvr]Tos dKorj, 
r] dSiSaKTOs (T0(f>ia^ 6 7rp5>Tos rfj (pvaei Kal fiopo? t(o dvai Kal 

The Apostolic Constitutions 15 


elNAi irapayaycbv Sia tov fjLouoyeuovs crov vlov' avrov Sk npo 
TrdyTcov aiooncon y€vpi]<ras ^ovX-qaei kol Svpdfiei Kal dyaOoTrjTi 
dfji€(nTevT(i)9, vlov jiovoy^vrj, Aoyov ©eov, aocpiau ^axrau, npcoTO- 
TOKON HACHC KTIC600C, AffeAON TTJ9 MefAAHc BoyAHC (TOV, dp^t-^p^a 5 
(TOV, paatXea Sk Kal KvpLOv irdo-rj^ uorjrfjs Kal alaOrjrfj^ (fyvaeoo^, 
TOV npo nANTCON, Ai' oy ta hanta. ^v yap, Oee AioiNie, Ai' 

avTov ra irdvTa nenoi'HKAC Kal St avrov Tfj9 TrpoarjKova-Tj^ 
irpovotas ra oXa d^ioTs' Si ov yap to elvai ey^apicrco Sl avrov 
Kal to ev eivaL eScopi^a-co' 6 Qeoc ka'i HATHp Toy p-ovoyevovs vlov \o 
aov^ 6 8l avrov irpb irdvrociv Troirjaas ra ^(jepovPlp. Kal ra 
(repacpifi, alcovds re Kal crTparid?, Swdfieis re Kal k^ovata^, 
dp^ds re Kal Opovovs, dp^ayyeXovs re koI dyyiXov?^ Kal 
fiera ravra ndvra noirjcras Sl avrov rov (paLv6p.evov rovrov 
Koafjiov Kal ndvra ra ev avr^.^ crv yap el 6 ton oypANON a)c '5 


ISpva-as yvdip-1] p-ovj]- 6 rrij^as arepicopa Kal vvKra Kal rjpepav 
Karaa-K^vdaas' 6 e5ArAr<J^N c{)(jC)C gk GHCAypcoN Kal rfj rovrov 
(TvaroXfj eirayaycbv ro (TKotos e/y dvdiravXav ra>v ev ro) Koafio}- 
Kivovfievcov ^cpcov 6 ton hAion rd^a9 eic Ap)(AC thc HMepAC ev 20 

OVpav(£> Kal THN CeAHNHN 6IC ApXAC THC NyKTOC Ka'i TOV ^(Opov 

TOC)N ACTepooN ev ovpavcD Karaypdy^as eh aivov rrj's arjs p.eya- 
XoTTperreias' 6 iroL-qcras vScop 7rpo9 ttoctlv Kal KaOapaiv, depa 
^coTLKov npos ei(T7rvor]v Kal dvairvotjv Kal cpatvrjs diroSoaiv Sid 
yX(OTT7]9 TrXrjTTOvcrrjs tov depa Kal dKorjv crvvepyovpevrjv vn 25 
avrov 0)9 eTrateLv elaSeyopevr^v rrjv irpoaTrLTrrovcrav avTrj XaXidv 
6 TTOLYiaas TTvp irpos (TKOTOVS napafivdLaVj rrpos evSetas dvaTrXrj" 
pcoa-Lv Kal TO 6ep/iaiveadaL rjpds Kal (j)(£>rL(ea-6aL \m avTOv' 6 
THN MepAAHN GaAaccan ^copiaas rfj9 yijs Kal rrjv jiev dvaSet^a^ 
nXcoTT^v, rrjv Se noal ^dai/iov noiqaas Kal rrjv pev zcooic MiKpoTc 30 
Kal MepAAoic 7rXr]6vva9, rrjv Se r]/j.epoLS Kal driBdaots TrXrjpccxra^, 
(|)yT0?c re AiA(t)6pGic crreyjras Kal ^ordvai^ arecpavdxras Kal 

1 6 The Syrian Rite 

audecTL KaWvpas Kal a-TTepfiaa-i irXovrtaas' 6 ovcrrrja-dfjLeuo? 
dpva-crov Kal fieya kytoc avrfj TrepiOeis, dXfivpoov vSdrcoj/ 
a-ea-copevfiiva neXdyr], nepi(})p<!)v5<\c 8e avTrjv nyAAic dfifiov XewTO- 
TdTTjS' 6 TTvevfjLaa-L Trore jieu avrrjp Kopv^a>v eh opecou fxeyeOos, 
5 TTore ^e (TTpcoj/pvcou avrfjv o)? neSiov Kal noTe [ikv kKiiaivajv 
)(€LiJLa>i/L, wore Se irpavvoav yaXT^vrj coy vavcmrSpoL^ wXcoTrjpa-iv- 
evKoXov elvai wpo^ iropuav 6 noTa/xoLS Sia^coaa? top vtto aov 
Slcc Xpiarov yevofievov Koorfiov Kal ^eifidppoLS kiTLKXva-as Kal 
nrjyaTs dei/dois /JLedvaas, opecri 8e irepLacpty^as eh eSpav drpefj-rj 

10 yv^ da(f)aXe(TTdTr]v. i kirXripaxras ydp aov top Koafiov Kal 8i€- 
Koa-jir^aas avTov Pordvats evoa-iioLS Kal ia(rifioL9, C^ols ttoXXoT^ 
Kal 8La(f)6p0LS, dXKLjxoLS Kal dadevecTTepOLS, eScoSifioL^ Kal kvep- 
yais, ri/jL€poL9 Kal dTiOdaroLS' epTrercov avpLyfioLS, 7rTr]U(ou ttol- 
KtKoav KXayyals' gniaytoon kykAoic, [ir]vS>v Kal rj/iepoov dpLd/JLoT?, 

IS, TponWN rd^ecTL, v6(f)cou oji^poroKOiv SiaSpojjLaL?, eh Kapir5>v 
yovas Kal ((f(ov cycTACiN, ctaGmon ANeMCON SiaTTveovTaiv ore 
irpoa-ra^OcdaL irapa aov tcov (pVTcou Kal rcov ^oravcdv to irXrjOos. 
Kal ov fiovov Tov Koajxov eSrjfiLOvpyrjaas dXXd Kal tov KoafjLO- 
TFoXiTrjv dvOpcaiTOV kv avT(o eTroLrjaas, Koajiov Koa/ioj/ dvaSei^as. 

2o elnAC ydp ttj afj ao^ia TToiHCWMeN ANGpconoN kat gikona 
HMerepAN ka'i kaG' omoi'cocin ka) ApxeicocAN toon ixGyooN thc 
GaAacchc ka) toon neTGiNOON TOY OYpANOY. Slo Kal TrenoLrjKas: 
avTov eK 'v//'ux^? dOavdTov Kal acofiaTos aKeSaaTov, Trjs (ikv €K 
TOV fjLr] ovTO^y TOV Se €K TCOV Teaadpoav aTOL^etooVj Kal SiScoKa^ 

35 avTM KaTa pikv ttjv ylrv^rju ttju XoyLKr]v Sidyvcoaiv, evaelSeias 
Kal daepeias SidKpiaLv, StKaiov Kal dSiKov TrapaTT^prjaLu, KaTCt 
Se TO aodfia Trjv irevTaBXov k^apiaoa ataO-qaiv Kal ttjv fieTa- 
PaTLKTji/ KLvqaiv. ^ Xv ydp, Qee iravTOKpdTop, 8id XpiaTOV 
HApAAeiGON er^ * Eaem kaja anatoAac e(|)YTeYCAC TravTotcov (j>vt5>v 

30 e8ci)8i/jL(ov Koafico Kai kv avTm m dv kU iaTia TroXvTeXe? elarj- 
yayes avTov, Kav ra noigLv p6fju)v 8e8(OKas avr^ efxcpvTov orrcos 
oiKoOev ital nap' iavTOv e)loL i^d airepfiaTa t'tjs deoypcoaias. 

The Apostolic Constitutions 17 

dcrayaycov Se eh ton thc TpYc})HC HApA^eicoN iravToav f^eu 
dvrjKas avT(o rrju k^ovcrtav vrpoy /leTdXrjyjnu^ eVo? 8e jiovov ttju 
yevaiv direLTras kir eXiriSL KpeLTTovoiv 'iva kav (pyXd^jj ttju 
€UToXr)u fjLi(r6ou TavTr)s ttjv dOavacriav KOfiicrrjTaL. d/ieX-qaaPTa 
Se rrjs ei/roXijs Koi yevo-d/xepou dTrrjyopevfxeuov Kapirov dirdTrj 5 
6(pea)S KOL crv/i^ovXia yvvaiKo^ rod [ikv TrapaSetaov SLKaicos 
€^do(Ta$ avToi^j dyaOorrjTL 8e e/y ro nayreXes AnoAAyMeNON oyx 
ynepeTAec* crov yap rju SrjfLLovpyrjfjia' dXXd KaOviroTd^as avT<o 


iavTco Tr]v Tpocprfv, aov navra (^vovtos kol av^ovros kol Treirat- 10 
VOVT09, XP^^^ ^^ TTpbs oXiyov avTov KoifLLo-as opKco eh iraXiy- 
yeveaiav eKdXea-as, opov Oavdrov Xvaas C^rjy e^ di^aa-Tda-ecoS"^ 
eTrrjyyeLXco. kol ov tovto /movov dXXd Kal rovs e^ avTov eh 
7rXrj6os duapiOfiTjTOU ^eas tovs ejXjJLetvavTds (tol eBo^aaas, rovs 
8e diToa-TdvTas crov eKoXacra^, Kal rov fiei/'A^eX coy octlov Trpocr-T^S 
Se^dfjLevo9 ttju Ovaiav, rov Se AAeA^oKTONoy Kali/ diroa-Tpa^eh 
TO Scopoy coy euayovs' Kal Trpoy tovtol^ tov Stjd Kal rby 'Eycb9 
irpoaeXdpov Kal tov^Eho^^ MejeeHKAC. av yap el 6 Sr)fj,Lovpyo9 
t5)V duOpcoTTOOu Kal TrJ9 C^ijs xoprjybs Kal TrJ9 evSetas irXrjpoiTrjS 


Kal t5>v TTapa^aLvovTOiv avTovs eKBiKos, 6 rov [leyav KATAKAycMON 
enAfArooN TO) KocMCp Bia nXrjOos roov AceBHCANTCOrg Kal ton 
Ai'kaion Nooe pvad/xeuos eK rod KaraKXyafiov ev XdpvaKL cri>v 
oKTcb YyxA?c reXoy jiev tS>v irapcox^Koroov^ «PX^^ ^^ "^^^ 
lieXXovTCidv einytveaQaL, 6 to (po^epov nyp Kara ttjs HoSofirjvrjsie, 
neNTAnoAecoc e^d-\\ras Kal thn KApno^opON eic aAmhn GeMeNoc 
AHo kaki'ac to^n KATOi KOyNTCON 6N AYTH Kal TOP 6(nov AcoT e^ap- 
irdcras tov e/jLTTprjajjiov. av el 6 Tov'Appadii pva-d/j,ei/09 irpoyoviKfj^ 
daepeias Kal KAHpONoMON tov KocMoy KaTaa-Triaas Kal e/jL^auiaa^ 
avT(o TOV XpLdTOv aov, 6 tou MeX^icre^e/c dp^i-^p^a crrjs XaTpeias 30 
TrpoxeLpia-d/xei/os, 6 tov iroXvrXav GepAnONTA aov 'IcofS vLKrjrrjv - 
tov dpx^KdKov 6(pem dvaSet^a^, 6 tov 'Icaak enArreAiAC vlov 


i8 The Syrian Rite 

7roLrj<rd/jL€vo?, 6 tou 'laKco^ Trarepa SooSeKa naCScou Kal tovs €| 
avTov e/y ttXtjOos X^"^ '^^^ elaayaycop eh AtyvnTov en IBAomh- 

KONTA nCNTG YYX<'^^^> ^^ Kvpi€ TOV 'lcO(Trj<p 0Y)( YTTep6?A€C dXXa 

fiLcrOov TTJs Sid (re aco(f)po(Tvvr)9 eScoKas avT^ to tS>v AlyimTLoav 

5 dp)(€Ly/ (TV Kvpie 'E^paiovs vtto AlyvnTicop KaTairovovpevovs ov 

TrepieiSes Sid rds npos tov9 narepas avrcou eTrayyeX/a? dW' 

ippva-co KoXdaas AlyvirTiovs. TrapacpdeipduTCOp 8e t(£>v dvOpd>7rcov 

TOV (jiVa-LKOV VOp-OV Kal TTjV KTLO-iV 1T0t\ jlkv aVTOfiaTOV VOjlL- 

a-dvTOiv^ TTore 5e irXelov rj Se? Ti/JLr]advTa)u Kal aol t(o 6eco t5>v 

lo TrduTcou (TVVTaTTovTonv, ovK dacra^ irXavda-QaL dXXd dvaSei^as 
TON dyLou aov GepAnoNTA MooycHN 8l' avTOv npos BohOgian tov 
(pvoTLKov TOV ypaiTTov NOMON AeAooKAC Kal Tr]v KTicTLv eSeL^as a-ov 
epyov uvai, Tr)v 8e iroXvOeov TrXdvrjv i^^piaa?^ tov Aapobv Kal 
Tovs €^ avTOV UpaTLKrj TLfifi eSo^aaa^, 'E^paiovs d/iapTovTas 

it^kKoXaaas, kmaTpecpovTas kSe^co, tov9 AlyvirTLovs SeKairXi^ycp 
kTLficdpriaod, GaAaccan AieAwN 'la-parjXLTas hie^i^ACd^c, AlyvrrTiovs 
eTTiSLco^avTas v7roPpv)(Lovs eKoXacras, ivXa> wtKpbv vScop kyXv- 
Kavas, eK nerpAC AKpOTOMOy yAwp dvey^eas^ e^ oypANOY to manna 
vaas, Tpo(})HN e^ depos opTYroMHipAN, ctyAon nYpoc thn nykta 

2o7rpo? (|)00ticm6n Kal ctyAon N6(j)eAHC HiwepAC 7rpo9 (TKiaaiiov 
OdXirovs, TOV 'Irjaovv aTpaTrjyov dvaSei^a? inTd Wvr] Xava- 
vaioov 8l' avTov KaOeiXes, 'Iop8dvr]v AieppHlAC, tovs hotamoyc 
'HGam eli-ipANAC, T€i)(^r] KaT€ppr]^as dvev firj-^^avr) fxdTOiv Kal xeipo^ 
dv6paiTTLvr)s. 'Tnep irdvTCov <roL rj 86^a 8ea-7roTa iravTOKpdTop. 

35 ce npocKYNofciN dvapid/xrjTOL CTpATiAi ArreAosN dp^ayyeXcov 
GpoNCON KYpiOTHTOON Ap)(a)N llOYCioaN Aynamgwn (TTpaTLcov aioovicov^ 
Ta ^epovplp, Kal Ta i^awTipvya c6pA(})iM taTc men Ayci kata- 
KAAymoNTA Toyc hoAac, ta?c Ae Ayci Tas K€<paXd9, ta?c 81 Ayci 
HGTOMGNA, Kal AefONTA dfia xiAiAic xiAiACiN dp^ayyiXcov ka) 

SoMypiAic MypiACiN dyyiXoov dKaTanavo-Tco^ Kal daiy-qTcos Podxrais 

Kal iras 6 Xaos afta cittAto) 

'Arioc Apoc Afioc Kypioc caBaooG 

The Apostolic Constitutions 19 

nAwpHC o ovpavos kol h th thc AoIhc aytoy 
eyAorHTOC eic Toyc aioonac 

Kal 6 dpx«-ep€vs I^Tis XeyeTW 

"Afioc yap e? o)? dX-qOm kol iravdyLos, yH'Ictoc ka'i ynep-s 
yvpoYMeNOC eic royc aioonac. dyios Be Kal 6 [lovoyevri^ crov vlb? 
6 KvpLos rj/jioou Kal ^eoy 'Irjaovs 6 XpLo-Tos 09 e/y iravra VTrrjpeTi]- 
(rd/iei/69 croL TO) 6em Kal irarpl avrov ef? re SrijiLovpytav SLdcpopov 
Kal TTpovoLav KardW-qXov ov irepLelBe to yii/09 ran/ duOpwTrcou 
diroXXviievov dXXa fiera (pvcnKou vofiov, fiera vofjLLKtjv irapaivea-Lv^ 10 
fJLera TTpocpTjTLKOvs €Xey)(^ov9 Kal ray rcov dyyiXoov eTnaTaatas 
{Trapa(j)0eLp6vT(£>v avv r(o O^tcd Kal rov (pvcriKov vop-ov Kal rrjs 
fiurjfiT}? eK(3aXX6vT<op rbu KaraKXv(r/i6v, rrjv eKTrvpcocriv, ras 
Kar AlyvirTioop nXrjyd^, Ta? Kara UaXaicrrLvStv acpayd?, Kal 
fieXXoi/TCoy ocrov ovSeTrco dnoXXvaOaL irdvToav) evSoKrjaeu az)royi5 
yvdi^rj afj 6 Sr)/jLLOvpyo9 di/OpcoTTOv dvOpcoTTOs yeveaOai, 6 vojjlo- 
Oerrjs VTTo vofjLov^, 6 dp\Lepevs Upuov^ 6 iroifjL^v 7rp6/3aTOj/, Kal 
€^€V/j.euLaaT6 ae rov eavTov 6eov Kal irarepa Kal rco KocrfKo 
Karr]XXa^e Kal 7779 eTTLKei/jLeprj^ opyrjs rovs ndvTas rjXevdepaxre 
reNOMGNOC eK irapOevov^ reNOMGNOC kv aapKL, 6 ©eoy A6yo9, 20 
6 AfAnHTOc yioc 6 npoaxoTOKOc hachc Kxicecjoc, Kara ray irepl 
avTov vir avrov irpopp-qQeta-as irpotp-qreLas 6K cnepMATOc AaBiA 
Kal ABpAAM, 4)yAHc 'loyAA' kol ykyovev kv p-'^Tpa irapOkvov 6 
SLairXdaacov ndyras rovs yevvcapikvov^ kol eaapKcodrj 6 daapKos, 
6 d)(p6ua)s yevvTjOeh kv XP°^^ yeykvvrjTaL' 7roXLT€va-d/i€vo9 25 
ocr/coy Kal TraiSevaas kudkap^cos hacan no con ka'i hacan maAaki'an 
e^ dvOpdiTraiv dweXdaa?, CHMe?A re ka'i xepATA en to) Aa(|) iroLrjcras, 
Tpo(prJ9 Kal TTOTOV Kal VTTvov fi€TaXapcbv 6 Tpk(f)(t)v Trdvras rovs 
XPVi^^"^^^ Tpo(p^9 ka'i eMninAoc)N han zooon gyAoki'ac, ef})ANepoi3C€ 
COY TO ONOMA ToTc dyuoovo-iv avTo^ TTju dyvoiav kcpvydSevcre^ t7]v 30 
evak^eiav dve^coTTvprjae, to OkXr]p,d crov knXijpcoa-e, to eppON 6 
lAoaKAC avrS eTeAei'coce* Kal TavTa irdvTa KaTopOdxra?, )(epc'iN 

C 2 

20 The Syrian Rite 

ANOMOON Karacr^e^ei? iepecou kol dp-^L€pe(ou ylrevScouv/icou Kal 
Xaov napavofiov irpoBoata rov ttju KaKLav voarjaavros kol 
noAAA nAGcbiNj ytt' avrcdv kol iraaav dTLfiLav vnocrras (rfj avy- 
)(^copT](r€i, nApAAoGeic TTiAatco tco Hr^MONi Kal KpiOeh 6 Kpirri^ 
5 Kal KaraKpLdeh 6 crcoT-qp aravprn 7rpo(T7]\co6r) 6 dnaOrj^ Kal 
AneeANGNi 6 rg cpvaei dOdvaros ka'i gta^h 6 (ohottolo^ tva 
irdOovs XvcTt) Kal Oavdrov e^eXrjTai tovtov9 8l* ov9 Trapeyeuero 
Kal pyjiu TO, Seafxa rod Sia^oXov Kal pvarjTaL tov9 di/dpa>7rov9 
e/c TTjs aTrarrjS avrov, Kai avea-rr] €/c peKpcou th rpiTH HMGpA Kai 

lorea-aapaKovTa rj/xepcoy avvSiaTpLy^as tol9 fJLaBrjraTs ANeAH^BH 
eic Toyc oypANoyc ka) eKA9ec0H eK AeliooN aov xof Geoy Kal 
irarpos avrov. 

Me/jLVTjfjLevoL ovv a>u Sl' rjfjids V7i e/jL€LV€P €V)(^apLcrTOVfJLei/ aroi ©ee 
TTavTOKparop ov^ oaov o^eiXo/iep dXX' oaov Svi/dfieda Kal rrju 

i^Bidra^Lv avrov TTXrjpov/xeu. eu h yap nykti nApeAi'Aoio AaBwn 
ApxoN raL9 dyiais Kal dyLoayiOi^ avrov X^p(Tl Kal anaBAgyac rrpos 
(t\ top 6eov avrov Kal narepa Kal kAacac eAcoKe to?c ma9hta?c 
einooN Tovro rb ptvcrrripLOv rrjs Kaiurj? SLaOrJKr)^' AaBgtg e^ 
avrov, c})AreT6* Toyxo ecu to coSwi Moy to nepl ttoXXcoi/ OpynTO- 

2oMeN0N e/? d(p€a-Lv d/xapricoi/. o^caytooc ka'i to nOTHpiON Kepdaas 
e^ oiuov Kal v8aro9 Kal dyidcra^ IneAooKeN aytoTc Xkycav TTi'eTe 
el AYTof HANTec TOY TO ecTi TO aTma Moy TO nep'i noAAooN 
eKXYNoiweNON eic A4)eciiM AMApTiwN* TOYTO noielTG eic thn 6mhn 


25noTHpiON Tofro ni'NHTe ton Ganaton rov kfibv K^j(Krr^hKeje 
Axpic AN eAGco. 

(the invocation) 

Me/jLPTjfjiii/oL roLvvv rov ndOovs avrov Kal rov Oavdrov Kal 

rfjs di/a(rrda€CD9 Kal rrjs e/y ovpavov? eiravoSov Kal rfjs /leXXov- 

soo"??? avrov Sevrepa? napovaias kv rj epxcTAi KpTNAi zoontac kai 

NeKpoyc Kal ahoAoynai eKACTW kata ta eppA aytoy, npoacpepo/xiv 

aoL rco Baa-iXeL Kal ©eo) Kara rrjy avrov Bidra^Lv rov dprov 

The Apostolic Constitutions 21 


oh KaTij^Lcocras ri/id^ eardraL hcorrLov aov kol lepaTeveii/ aoi, 
KOL d^Lovjxey ere ottccs evfieum^ e7n(3X€yjrr}$ enl to. irpOKdiieva 
Scopa TavTa euooTnoi/ aov^ av 6 difei/Serjs Oeos, kol gyAokhchc 
en AYToTc els tl/jltjv tov \pL<TTOv aov kol KaTaTre/jLyjrrjs To^Ayioi/ 5 
(Tov JJpevfxa enl ttjv Ovdiav TavTrjv^ ton MAprypA toon haGhma- 
tcjON toy Kypi'oy Mhcoy, otto)? diro^rjvrj rov dprov tovtov (T5>p.a 


ii/a ol p€Ta\ap6i/T€S avTOV Pe^aioodooorL npos evcre^eiav, dcpeaeoos 
diiapTr)pdTOi)v Tv\(>)crLi tov Sia^oXov kol ttjs irXdvrjs avTOV 10 
pvaB(£>cn^ TIuevfiaTos dytov TrX-qpcodcoa-iv, d^Loi tov )(pLaTov aov 
ykvcovTai, (corjs aloovtov TV)(^ooaL, aov KaTaXXayivTos avToh 
SeairoTa iravTOKpdTop. 

(the intercession) 

"Etl Seojxedd aov Kvpie kol virep thc dyias aov IkkAhciac 15 

TTJs AHo irepdTcov ecoc nepATCON hn nepienoiHCCo ro) timi'u) AmATi 

TOV vpicTOY o'ov OTTCOS avTTju SiacpvXd^ris daeiaTov kol dKXvSoo- 

viaTOv d^pL THC cYNTeAeiAc toy aioonog, kol virep ndar]? eni- 


''Etc napaKaXovfiei/ ae kol virep Trjs ejirjs tov irpoa^epovTos 20 
aoL ovBevtas kol virep iravTos tov irpea^vTepiov^ virep tcou 
BiaKovoDV KOL iravTos tov KX-qpov Iva ivdvTas ao(pLaas TIi/ev/iaTos 
dyiov irXr]pd>ar}9 

*^Etl napaKaXovfieu ae Kvpie ynep tov BACiAeooc kai to^n en 
YnepoxH KOL iravTos tov aTpaTOiriSov iva elprjvevcouTaL to, npbs 25 
rj/ids, oTTcas ev r]avyta kol op-ovota Aiatontgc tov irdvTa )(p6uou 
Trjs C^fjs ■f]pa)v So^d^copeu ae Slo, 'Ihcoy XpiCTOy thc eAniAoc 


""Etl TTpoacpepopev aoL kol virep nduTcop toov an alS>vos 
evapeaTrjadvToov aoi dyt(ov TraTpLapyJov irpocjyrjTo^v SiKaLcou diro- 30 
aToXcou papTvpcou opoXoyrjTcoi/ enLaKoiroov irpea^vTepcop BiaKovcov 

2 2 The Syrian Rite 

VTToBLaKovoDV dvayv(ti(TT<ov yjraXTcou irapOivoav \r]pa>i/ XaLKGdv kol 
TTavTOdv Siv eiria-raa-aL avTo^ ra duo/xara 

"Etl 7rpoa(j)€pofi€i^ aoL vnlp rod Xaov tovtov I'ua dvaBei^ris 
avTov eic enAiNON rod ^picrrov aov BaciAgion lepATf^yMA, 69noc 
pAfiON* virep TCdv eu irapOevtoL kol dyvdia^ vnep rcov X^P^^ "^^^ 
eKKXrjoria?, vnep Tcoy kv a^p.voh ydixoL? kol reKvoyoviais, virep 
Tcov vrjTTLCOV Tov Xaov (Tov, OTTCos jujSej/a r]ix(£)V dno^X-qTOv 

"Etl d^iovfiev (T€ Kal vnep ttjs TroXecoy ravrr^s kol tS>v kvoL- 

lo KovvTcov^ vnep ratu kv dppoaa-TLais, virep Ta>u kv TTLKpa SovXda, 

vnep Tcov kv k^optaLS, virep t<ov kv SrjfjLevaet, vnlp nXeovTCOV Kal 

oSoLTTopovvrcov, OTTCos TTUvTcov kniKovpos yevT), TTavTcov BoHeoc Kal 


''Etl irapaKaXovfiev are ynep toon MicoYNToaN riiids kol Aicokon- 


fiivcov, oTToas kirLa-TpiyjrD^ avToiis els dyaOov Kal tov Ovfxbv avTcov 


"Etl TrapaKaXov/jLev ere Kal virep tcov KaTrj^ovfievcov Trjs 

kKKX-qaias Kal virep tS>v )(eip.a^ofjLev(ov ifrrb tov dXXoTpiov Kal 
20 virep TCOV kv fieTavoia d8eX(f)a>v ripS>v, orrcoy tovs p-ev TeXeidxTUS 

kv TTJ TTLGTeL, Tovs Se Ka6apL(rT}S kvepyetas tov irovr]pov, tcov Se 

Tr]v p-eTavoiav irpooSe^rj Kal avyxoopriarjs Kal avTols Kal rjpLV 

TO, irapaiTTcop-aTa rip.a>v 

"Etl irpocr(p€pop.ev ctol kol virep ttjs evKpaatas tov depos Kal 
25 Tr)S ev(J)opia9 tcov Kapiroov oircos dveXXincos pLeTaXafi^dvovTes 

tcov irapa aov dyaOcov aivcopiev ore diravaTcos ton AiAonta Tpo^HN 


"Eti irapaKaXovp.ev ere Kal virep tcov 8l* evXoyov ahiav 
diTovTcov OTTCOS diTavTas HMAC SiaTriprjaas kv Trj eva-e^eia eni- 


aladTjTTJs Kal votjttjs (pvaecos, tov ^aa-iXecos rj/Jtcov^ dTpeiTTOvs 
dp,ep.irTOVS dveyKXrJTovs 

The Apostolic ConstitiUions 23 

"On (Tol Tvaaa 86^a ae^as kol evyaptaTLa^ tl/xt) kol TrpoaKV- 
yr)(n9 ro) Uarpl kol to) Tlco Kal r5 dyto) Hv^vjiaTL kol vvv 
KOL au Kal eh tovs aiooyas tcou alcovoov dveKXirreh kol aTeXev- 


Kal irds 6 Xaos XeyeTa) g 


Kal 6 tiTiaKOTTOS ciirdTW 

'H eipHNH TOY Oeof ef?/ MejA hantoon ymcon 

Kal iras 6 Xaos Ktyir oi lO 


Kal 6 BidKovos Kfipva-a-irta irdXiv 

"Eti kai Iti SerjOco/jLeu tov Geov Sid tov ^(picrTOv avrov 
^Trrkp tov Scopov tov Trpoa-Ko/JLiadiyTos Kvpccp tcd ©€m 8er] i^ 
OTTcoy 6 dyaOos ©eoy npoaSi^rjTaL avTo Sid ttjs fiecTLTeias 
TOV ^pL(TT0V avTov c/j TO knovpdvLov avTov Ovariao'TrjpLOU 
eic OCMHN gyooAi'ac 
^Tirep 777? eKKXrja-ias TavTijs Kal tov Xaov SerjOcofxei/ 
'Tnep ndarjs kiTKTKOirris, iravTos npecr^vTepLov^ 7rd(rr)S Trjs et/ 20 
XpLdTco SiaKOuias, iravTo^ tov 7rXr]p6/jLaT09 Trj^ eKKXrjaias 
SiTjdco/jLev oTTCoy 6 KvpLos irdvTas SiaTrjpTJo-r] Kal BiacpvXd^rj 
'Ynep BACiAeooN kaI toon en fnepoxH SerjOcojieu ha eiprji/evcouTaL 
ra TTpos rj/J'ds, ottcds" HpeMON kai hcyx'On Bi'on e^oyT€s 

ZilArCOMeN GN HACH efceBeiA Ka'i CeMNOTHTI 25 

Ta>u dyicov jxapTvpoav fj-i/rj/jLOvevaco/xev ottcos kolvodvoI yevio-dat 

TTJs dOXijaecos avTcov KaTa^Lco66c>p.ev 
*TiT\p t5>v kv irtaTU dvairava-aiievodv SerjOcofieu 
'Tirep Trjs evKpaaias tcou depODv Kal TeXeacpopta'^ tS>v Kapiroou 

8eTj6oo/jL€v 30 

^Tnep t5>v veocJxoTLaTcoi/ Se-rjOcofxey oircos ^ePaLcaOSxiLV kv ttj iriaTeL 

24 The Syrian Rite 

ndpT€9 virep dXXiqXcov napaKaXea-cofiev 
' AvdcTTriaov rj/xas 6 ©€os h rfj )(^dpLTL aov 
' Avaa-TavTes iavTovs t5 ©eS Sloc tov xpiarov avTov irapa- 


5 Kal h lirCo-KOTTOS Xtyirdi 

'0 Oeoc 6 Mer^c kai MepAAcoNYMOc, 6 Mer^c rfj BoyAh kai 

Kparaios toTc eppoic, 6 0e6c km nATHp toy ati'oy haiAoc coy 

Mhcoy toy ccoTHpoc HMooN* eniBAeyON Icf)' rjfids Kal kirl to iroip- 

vLov (TOV TOVTO Sl avTov c^eXe^o) c/y AoIan toy onomatoc coy 

JO Kal dyidcras 7]\i5)v rd a-cofxara Kal r-qv yjrv)(^rjv KaTa^icocrov 


rv)(^eLv rcoy irpoKeLjiivoDV dyaOwv, Kal firjSiva r]p,o^v dvd^iov 
KpLu-ps dXXd BohGoc r}/jLa>v yeuov antiAhhtoop YnepAcniCTHC* 
Sid TOV ^pKTTOv aov ped"" ov aol SS^a Tipr] atuo? So^oXoyia 
1 5 ev^apicTTLa Kal tco dytco TlvevpaTi e/y tovs alcopa?, dprjv, 


Kai ixerd to irdvTas ciireiv ApTf]V 6 BiAkovos XcYtTco 
n p6a-)^a)p€y 

Kal 6 etrCo-KOiros irpoo-cJjcovTjo-aTCO t« Xaxo ovtws 

ao Td ay La tol9 dytoLS 

Kal 6 Xaos viiraKOvcTb) 

Eh dyios, eTc Kfpioc 'Ihcoyc XpicTOc 
eic AolAN 0eoY TTATpoc 


KAI en'i fHC eipHNH, gn ANepdonoic gyAoki'a 

(bcANNA TCp Yl^^ Aa^i'A 

Oeoc KYpioc KAI ene^ANGN *mTn 


The Apostolic Constitutions 25 


Kal H€Ta TOVTO }Ji6TaXa|xPav€T'-t> 6 lirCo-Koiros, lireiTa ot irpco-puTcpoi Kol ol 

SidKovoi Kal 01 vTroSidKOvot Kal ot dvaYvwcrxai Kal ol il/dXrat Kal ol daK-qral 

Kal cv Tats Yvvai^lv ai SiaKovoi, Kal at irapdtvoi Kal at X'^P^^'S cixa rd iraiSia 

Kal t6t6 iras 6 Xaos Kard rd^iv (lerd ai8oi)s Kal euXa^cias dv€v Gopiipov. 5 

Kal 6 jJiJv lirio-KOiros SiSotw tt|v iTpoo-<})opdv XeYcov 

J^co/za XpiaTov 

Kal O 8€X6H€V0S \6Y€TW 

6 82 SidKovos KaT€X«T(i) TO iroTTipiov Kal «iTi8i8o'us \iyiru> 10 

-4fyua XpLarov TTOTtjpiov ^corjs 

Kal 6 irCvuv \iyir(a 

\^a\\i6s 8J \€Yco-9(i> Xy' ev tw |ji€TaXa|x|3dveiv irdvTas tovs Xoiirovs. 

Kal OTav irdvTCS ncTaXdpcoo-L Kal irdo-at, XaP6vT€S 01 SidKovoL Ta irepio-actio-avTa 1 5 
€l(r<J)ep€Ta)(rav eis Td 'n-ao-TO<})6pi.a. 


Kal 6 SiaKovos XeYSTO) iravaaiiivov tov vj/dXXovTOS 

MeTaXajSovTes tov tl/ilov a^/xaTos Kal tov Tifiiov atfiaTOS tov 
XpLo-TOv €V)(apio-TT]acop,eu t£ KaTa^iaxravTL rj/xas fJ.€Ta- 20 
Xa^eTu tcou aymv avTov fiva-Trjpicov Kal TrapaKaXeaoofxev 
MH eic KpTMAttAX' €L9 (TcoTrjpiav rjficov yeyeadat, els cocpiXeiav 
•v/^fx^y Kal aoofiaTOS, eh (pvXaKrjv evcrePdas, eh dcfteaiv 
afiapTiSiv, eh (corjv tov pLeXXovTos al5>vos 

' Eyeipcopeda 25 

'Ej/ ^dpLTL XpLCTTov iavTOvs T<p p,6pa) ayevvr\TCd Oe5 Kal tco 
)(pLa-T(p avTOV 7rapa6<ope6a 
Kal 6 cirCo-KoiTos evxapio-TciTu 

AkcTTTOTa b 0eoy iravTOKpaTcap 6 TraTtjp tov ^piaTov aov 
TOV evXoyr]Tov iraiSos, 6 TOdv peT evOvTrjTos eiTLKaXovpei/cop ae 3° 
eniJKOo?, 6 Kal tcop (ncoircouTCoy einaTdpevos Ta9 evTev^eiS' 
ev^apiaTovpev (tol otl KaTrj^icoa-as rjpds peTaXa^elv TOdv aymv 
(TOV pv(rTr]pL(x>v a irapec^ov rjpTv eh 7rXT]po(popLav tSov KaXco^ 

26 The Syrian Rite 

kyvaxTiievcav, eh (f)v\aKr}v ttjs evae^ia^^ eh d(j)eaLV TrXTj/i/jLeXr]- 
fidrcoy, otl to onoma rod y^pia-Tov coy eniKGKAHTAi 60' hmac kol 
(Tol 7rpoaa)K€La>/jLeda. 6 ^(npiaas rjfids Trj9 tcov daepcoi/ KOLV(ovLa^ 
evoixrov rjfjLas fLerd tcov KadooarLco/jLii/oou croL, crTrjpLO-ou rj/xas kv rfj 

5 dXrjOeLcc rfj rov dyiov Uveviiaros €7n(poLrij(T€L^ rd dyvoovyieva 
diroKokv^ov^ rd XeiTTOvra 7rpoaavaTr\rjpai(TOv, rd kyvoacrp-eva 
Kpdrwov, roxjs Upeh dficofiov^ (jyvXa^oy kv rfj Xarpeia aov, 
Toijs (SaaiXeh SLaTijprjaoi/ gn eipHNH, royc Ap)(ONTAC 6N Aikaio- 
CYNH, Toii^ depas kv evKpaaia, rov9 Kapirovs kv ev(j)Opta, rov 

lo Koa-fjLov kv TTavapKu Trpovota. rd edi/rj rd iroXefiLKd TTpdvvov^ 
TA nenAANHMGNA eni'cjpevpoN, rov Xaov crov dyiaaou, tovs kv 
napdevia SiaTrjprjaov, rovs kv yd/JLa> 8La(j)vXa^ov kv TTiaTei^ tov^ 
kv dyveia kv8vvdfico(rov, rd vrjiTLa dSpvvov, rovs veoreXeh 
^ePaiaxTOv, rovs kv Karrj^Tjaei TTaiSevaov kol rrjs fivrjcrecos 

i^d^iovs dvdSei^ov km rrdvras hmac eniCYNAr^re eh rrjv rcov 
ovpav(ov PaatXeiav' kv Xpicrr^ *Ir]crov rco KvpLco rj/xatv fxeO* ou 
(TOL 86^a ri/jLT) kol aepas kol tq) dytco IIvev/iaTL eh rovs 
aicovas. dfirjv. 

ao Kal 6 SiaKOvos Xeyiroi 

Tft) 06(3 Sid rod ^piarov avrov KXtvare Kal evXoyelaQe 

Kal 6 ciriaKoiTOS eircvx<<''^<^ Xcyuv 

'O 0609 6 TravroKparcop, 6 dXrjOivos Kal dcrvyKpiros, 6 nav- 
ra^ov cdv Kal roTs irdai napcov Kal kv ovSevl coy kvov rt 

2.5 virdp^odv, 6 roTTOLS /jltj nepLypacpofievos, 6 ^povoLS p-ri naXaiov- 
fievos, 6 aiaxTL fir] irepaLOv/xevos, 6 XoyoLS fir] irapayojievos, 
6 yevea-CL /jltj vnoKeipevos, 6 (pvXaKrjs firj Seofievos, 6 (pOopds 
dvcorepos, 6 rpoTrrjs dveniSeKros, 6 (pvaei dvaXXotoaros, 6 <^CdC 
oikcjon AnpociTON, 6 rfj c^vaei doparos, 6 yvcoarrbs irdcraLS rah 

io fier evvotas kK^-qrova-ais ere XoyiKais (pvaecnv, 6 KaraXafi^avo- 

The Apostolic Constitutions. 27 

fiei/os VTTo rcoi/ kv ^vvoia eTn^rjrovi/Tooi/ ere, 6 6eos lo-parjX toy 
aAhGinooc 6po3NTOC ToD cc? XpiaTov TnarevcravTO^ Xaou aov 
€Vfji€i^r]S yevofievo^ kiraKovaov jiov Sia to ouo/jlo, aov Kal evXoyr]- 
a-ov Tovs (TOL KeKXiKOTU^ Tovs iavTooy avykva'S Kal Sbs avroh to, 
alrrjfxaTa rcov KapSicou avTcou ra ewl (rv/i(f)€po]/TL Kal fj.rj8€i/a 5 
avT(jdv cctto^Xtjtov noiijarj^ €K ttjs (SaaiXeias (tov dXXa ayiaaov 
avTovs, (ppovp-qaoy aKeiraa-ov avTiXapov pvcrai rod dXXoTpiov, 
TTavTos kyOpov' TOVS oiKOVs avToou (|)yAa5on, tag eicoAoyc avTcioy 
KAi TAG eloAoyG (ppovprja-ou' otl crol So^a aivos peyaXoTrpeTreLa 
ae^as TrpoaKvvrjcns Kal tS> ctco TraiSl 'Irjaov tco ^picTT^ aov T(p 10 
Kvpia> -qpoiv Kal 6e(D Kal paaiXei Kal T(p dyLco UvevpaTL vvv Kal 
du Kal eh tovs aloovas Ta>i/ alcoi^cov. dprji^. 

Kal 6 SiaKovos cpei 

'AnoAyeGee gn eipHNH. 

Tavra ircpl ttjs p.vaTt»cTjs Xarpeias 8iaTao-o-6jjLe0a Tjneis ot dirocTToXot ^5 

vjjiiv TOis eirwrKoirois Kal tois Trpta-^xnipois 
Kal TOis 5uxK6voks 





^"Orav (ruva0poi5T]S ttjv tov GcoO €KKXT)<rtav ws &v Ktj|3«pvT|TT)S vqos jieYaXus 
p,€T' lTnoTT|[jiT)s irdcnrjs k«\€V6 iroicio-Oat rds o-iwoSous irapaYYeWcov tois BiaKovois 
w(rav€l vavTais tovs tottovs eKrao-o-civ rots d8e\<|>ois KaOAircp t-rripdiTais |x€Td 
5 irdonjs eirijJicXeias Kai o-ejivoTqxoS. 

Kal -irpwTOv p,«v 6 oTkos co-tw €TrijJi"fiKT]S Kaxd dvaxoXds T6Tpa|Jip,€V0S, €^ tKartpuv 
Twv p,cp(ov exwv rd irao-rocjjopcia irpos dvaToXViv oo-tis toiKC vtjC. Keio-Oco Be |X€cros 
6 ToO tTUO-Koirov Gpovos, Trap' iKdrepa Be avrov KaOeJjo-Oco to irpeo-pvxtpiov, Kal oi 
SidKOvoi irapwrTdcrOwaav euo-TaXcis ttjs ttXciovos €a0T]TOS' €oiKa<rt ydp vaurais 

10 Kal TOtxdpxois. TTpovoiq. Bk toutcov els to cTtpov p.€pos oi XaiKol KaOeJeaOuaav 
|X€Td irdo-Tjs €UTa|ias Kal Tjo-vxias Kal at "ywaiKcs Kex^piap-evus Kal auTal KaOe^eo"- 
6a>o-av o-itoTn?|v dyouo-ai. ^ aTTjKeTucrav Bk ol ji^v iruXcopol els Tds eio-oSovs twv 
dv8pwv 4>vXdo-o-ovT€S auTas, oi 8e SiaKovoi eis Tds twv YvvaiKwv 8iKir|v vavo-ToXoY^v, 
Kal ydp Iv TTJ o-Kt]vfj tov p.apTupiou 6 avTOS trapiriKoXotiOei, tuttos. el Se tis evpeOfj 

1 5 irapd TOTTOv Ka0e2;6p,evos tirnrXifjo-creaOw vtto tov BiaKovov ws irpcope'ws Kal els tov 
Ka0T|KOVTa aviTw tottov p,€TaY€O-0w. ov jjLovov ydp virjl dXXd Kal |xdv8pT| wp,oicoTai f| 
€KKXT)o-ia. ws Ydp oi iroijieves eKao-TOv twv a\6yu)V al^wv 4>11P'»' '^O'l irpopdTwv KaTd 
avYY«V€iav Kal tiXiKiav io-Two-t Kal eKao-TOv avTwv to op,oiov tw 6|xoia> crvvTpexei, 
ovTws Kal ev tQ eKKX-qo-ia oi p,€v vewTepoi 18101 Ka0e^eo-0wo-av edv r tottos, el 8e 

20 H-^Y^ aTT)K€Two-av 6p0oi, oi 8^ tt) fiXiKig, r\Br\ irpopepTjKOTes Ka0e[[eo-0a)O'av ev Td^et, 
Td 8^ iTat8ia lo-TWTa ■TrpoaXap,pav€o-0waav atiTwv oi TTaT€p€S Kal ai p.T]Tepes, ai 8^ 
vewrepai irdXiv 181^ edv -q tottos, el 8e p.T|Ye outaOev twv Y^va''''<wv io-Tda0wo-av, ai 
8J t]8t) ycY^'H'T'^^''''' •*"'''' '^°- TtKva exovaai I8ia io-Tdo-0wcrav, ai 'TTap0evot Be Kal ai 
XTJpat Kal ai irpeo-pvTiBes irpwTai irao-wv io-Tdo-0wo-av r\ Ka0e5€a0wo-av. eo-Tw 8e 

2 = TWV TOTTWv "irpovowv 6 BiaKOvos tva eKao-ros twv ei<r€pxop,€Vwv els tov l8iov tottov 
op^d Kal p,T| Trapd to TTpoo-fjKov Ka0ei|wvTai. 6|jioiws 6 BidKovos eTTio-KOTreiTW tov 
Xadv oTTws p."^ Tis i|;i0vpio-T| r\ vvaTd^T) r\ YeXdo-t) r\ veiio-j]' xpT y°^P *v eKKXtjcria 
eTn<rn]p.6vus Kal vT](t>aXcws Kal eYprjYopws IcTTdvai eKT6Tap,evT]v exovxa ttjv dKo-i^v 
els TOV TOV Kvpiov XoYov. 

30 ^ El 8e TIS dTTo irapoiKias d8eX<})os rj d8eX<}>Tj eTreX0'[) avo-Taaiv eTriKop-wJop-evoi 
6 BidKOvos eTTiKpiveTw Td KaT' avTOvs dvaKpivwv el ttio-toi, el eKKXTjoxaoTiKoi, el 
p,T| dTTO aipeo-ews elo-t p,ep,oXvo-p,evoi, Kal TrdXiv el vTravBpos r\ X-i\pa., Kal ovtw 
Yvovs Td KaT' avToiis ws elalv dXT]0ws iriaTol Kal 6p,OYvwjxov6s ev tois Kvpia- 

The Apostolic Constitutions 29 

KOis diraY€T(o €Ka<rTOv €ls tov irpoaT|KOVTO avirw tottov, el 8J Kal irpeaPurcpos 
diro irapoiKias eirtXOoL TrpoaSexfcrOa) utto tuv irpco-puTepwv KOivtoviKws, el St Swi- 

KOVOS VTTO TWV SiaKOVCOV, €1 8« Kttl flTlO-KOTrOS CTtlV TtO liriO-KOTTCj) KaOeJeaOoj TT]S 

aiiTTJs d5iot)}A€vos VTr' auTov Tip.fis. Kal €pcoTT|(r€is auTov w tiTiaKOTre irpoaXaX-qcrat 
TCp \aw Xoyovs 8i8aKTiKovs. f| "ydp twv ^tvcov irapaKXiio-is Kal vovOccriaaxjjeXiixcoTdTTj 5 
cr(|)68pa* OtiSels ydp irpo<j)TiTir]S 4>T]crl Scktos ev xfj iSio. iraTpCSi. €TriTpev|;eis 
Be at>Tw Kal ttjv eux^-p'-o^Tiav dvoicrai" tdv 8e 81' euXdpeiav us o-0(|)6s tt^v ti|xt|v aot 
TTjpwv jJLT] OeXt] dv6V€YKai Kav TT|v els TOV Xaov euXoYiav avTov ironficracrGai KaTava^- 
Kdcreis. el 8* ev tw Kade^ecrOai erepos Tts eire'XGou evo-XT|p,cov Kal €v8o|os ev tw pico 
•q ^evos T] eyX'^P'-os, <rti 6 eTrto-KOiros 6 irpocrXaXtov tov ircpl ©eot) Xoyov t| 6 dKovcov lO 
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irpos civGpcoTTOV avTov Ye'vrjTai f| TrpoacoiroX'qvj/LS dXXd irpos ©eov t| 8taK0via evdpea- 20 
Tos. TO 8' avTO iroieiTco Kal -q BtaKOvos Tats eirepxop.evais Ywai^lv iTTWxais •i]T0t 



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Kal Td TTjs 'ETravoBov, irpos tovtois Td tov 'IwP Kal Td ZoXojjicovtos Kal Td twv 
8eKae| npO(})T]Twv, 
'Avd 8vo XeYojJievwv dvaYvo)o-|ji,dTa)v eTepos tis tov Aa|3l8 ij/aXXeTO) vp,vovs Kal 6 

Xaos Td dKpoaTixia viTOv[;aXX«Ta). 30 

MeTd TOVTO al llpd^eis at Ti|xlT€pat dvaYwvcoaKeaOcoaav Kal at 'EiriaToXal 
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Kal jxeTd Tcvra BidKovos y\ irpeajSvTepos dvaYivtocTKeTCo Td EuaYY«Xia d ey'^ 
MaT0aios Kal 'Icodvvqs irapeBuKaixev v|xtv Kal ot o-vvepYol flavXov 'TrapeiXT]<j)6Tes 35 
KaTeXetvJ/av v|xtv AovKds Kal MdpKos. Kal oTav dvaYtvcoo-Kojjievov ■^ to evaYY«^<-ov 
irdvTes ol irpecrPvTepOL Kal ot BiaKovoL Kal irds 6 Xaos aTirjKtTcoo-av |xeTd ttoXXtjs 
Tjcrvxias' Y*YPC'''n"Tai Ydp Ziwira Kal aKOve '|crpaT|X Kal irdXiv Zv h\ ovtov 
CTTiQt Kal aKova-g. 

E^TJs irapaKaXeiTcocrav ot Trpeo-pvTepoi tov Xaov 6 KaOets avTwv dXXd |j,ir| 
diravTes Kal TeXevTaios irdvTcov 6 eiriCTKOTros os eoiKe KvpepvtiTTj. 
['H TWV KaTTfjxovjJievwv Kal t| twv p,eTavoovvTwv e|o8os] 

30 Tlie Syrian Rite 

* Kal p,€Tcl toCto (TvfjKJxuvus airavT€S €|avao"TAvT6S Kal tir* dvaroXas KaTavoTj- 
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irapaScCo-ov o0€v 6 irpwTos dvOpcoiros d0€TT|o-as tt|v €vtoXt^v o4>c<i)S crvp-PovXC^i 
ireto-Gcis direpXtiGT]. 
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oxoXaftTcoo-av virrjpeTOVjxcvoi tu tov XpicTToi) o-u>|xaTi p.eTd <|>6Pov' ol 8i tovs 
©xXovs Siao-KoireCTWorav Kal -fjo-vxCav avTOis entroiciTcoo-av, 
A€Y€TOJ 8« 6 •n-ap€(TTci)s Tu Upci SldKOVOS TW Xaw 

'5 M77 TIS KATA TINOC, /ZT; TiJ kv VTTOKpicT^l 

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2o'T7rep T779 \KK\r]<jias Trdarj^ Kal iravTo^ rod Kocrfxov Kal tcou Iv 
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€irl ore Kal 8(pxi o-ot clpTiv-qv)* €ireux«o-0u ovv Kal 6 eTrio-Koiros Kal XeysTU 

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30 coy HN eKT-qaco Kal nepienoiHca> ro) timi'co AfMATi rod xpicTOy aov 
Kal eKaXeaas BACiAeiON lepAxeyMA Kal e9NOC ation. 


McTd 8J TavTa Yiv€a0u t| Bwia Io-tutos iravTos tov Xaov Kal irpoo-cvxoucvov 
35 ^o-vxus. 


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^o Y^vci'''«"V Td^€i Trpoo-epx«o"0wcrav. <})vXaTT€cr0ucrav Bk al Gvpai |jit| tis dirwTTOS t] 

dp.VtJTOS 61O-€X0TJ. 




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COY kaI oyK eiMi a5ioc avrocpdaXfirjcrai rrj Upa aov Tavrr) koI TrvevfiaTiK^ Tpa7Te(r] 
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Tovs alatvas t5)V alauav. dfirjv. 


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nd(ra ^oIa Tifirj KpATOC MerAAcocyNH t€ Kal p^eyaXoirpeneia NyN Kal del kai €ic 


32 The Syrian Rite 

Eux^ ToO 0u|iian.aTos ttis €io-6Sov tJjs evdplecos 
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25 'O SiAkovos 

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o SidKovos 
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40 TTJV elaobov f}p.(bv Kal evTeXa>s TeXeicoaeiev ttjv irapdaTaaiv t^s XeiTOvpyias 

The Liturgy of St. James 


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i 34 The Syrian Rite 

ela-oBca Kal Upovpyta Ta>v Oeicov Kal d)(pduT(i)V fiva-Trjpioov kol 
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The Liturgy of St, James 35 

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36 The Syrian Rite 

01 dvoYvwoT-ai nPOKEIMENON. 

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15 EiTrcofLev irdvTes Kvpie eXer]- "EaAam^on gn taTc KApAiAic 

aov 6 Xa6s HMoc)N (piXduOpcoTTe Kvpie to 

Kvpie eXerjaop TrJ9 crjs yucoaeco? dK'qpaTOV 

Kypie HANTOKpAiop 6 0e6c toon (pa>s Kal Toyc thc Aianoi'ac 

HATepooN HMWN 8e6/jLe6d (TOV r)p,oop SidvoL^ov 6c{)0aAmoyc eh 

20 enAKOycON ttiv tcov evayyeXiKoov aov Krj- 

'Tirep TTJs dvcoOev elp-qvris Kal pvypaTCoy KaTav6r]cnv' evOes 

TTJ9 (T(OT7]pia9 Ta>v yjrv^ooi/ r]fuv Kal tcou /laKapicov aov 

rjpcov TOV KvpLOV Serj6a)/iei/ evToXwv (fiopov Iva tag CApKi- 

'Tirep TTJs elprjvrjs tov avp.- kac eniGyMiAC KaTairaTriaavTes 

25 iravTOS Koafiov Kal eud>- 7ruevp,aTLKr)v TToXtTeiav peTeX- 

aecos naamif tcou dyicou tov Ocopeu, TrduTa irpos evape- 

OeoveKKXrjaLwu tov Kvptov aTijaiu Kal (ppouovuTes Kal 

Ser]6copeu irpdTTOUTes 
^Tirep acoTTjpias Kal duTiX-q- 
30 ylrecosTOv dyiooTdTOV rjpcou 
*I(odvvov TTaTpidp^oVf irau- 

The Liturgy of St, James 37 

To^ Tov KXrjpov Kal TOV 0iXo- 
\pLcrTov Xaov SeS/jLeOd aov 
'Tirep TOV pycefiNAi TjfjLas dnb 

HACHC eAl'vfeCOC OprHC KLP- 5 


fjLaXcoa-iaSj rriKpov Oavdrov 
Kol Ta>v dvo/JLLc^y rj/icov Seo- 
p,e6d crov kirdKov(TOv 
^Tirep TOV Trepiea-TooTos Xaov lo 

Kal dir^KSe^ofievov to napd 
(TOV nXovaiov Kal fieya eXe- 
os LKeT€vo/j.ev ere cnrXay)^- 
PL(r6r]TL Kal iXirja-oi/ 

dvTi ToO EXirja-ov rj/jids 6 ©eoy 15 


lEwcoN 0€os TON Aaon coy ka'i 
eyAorHCON thn kAhponomi'an 
coy, k-mcTK^'^aL tov Koa-fiop 
crov kn eAeei ka*i oiKTipMoTc, 20 

TTJ Swdfiei TOV Tl/JLLOV Kal 

^cooTTOiov aTavpov, ttj npea- 
Peia Trjs navdyvov evXoyrj- 
fiiprjs Sea-TTOLi/rjs rj/jLooy Oeo- 25 


TrdvTCop t5)v dyionv aov iKe- 

Tevo/iep ere 7roXi;eXee Kvpi€ 

kirdKovaov r]fioi>v Seo/j-kycov 30 

aov Kal kXerjaov 

38 The Syrian Rite 

6 \a6s 

Kvpte €Xer)(TOU 
Ik TpiTOv 


5 crv yap el 6 evayyeXia-fjios kol 6 ^cotl(tjjl69, crcnT^p Kal (f)v\a^ 
Toav "^^vySiV Kal tc^u (TCOfjidTcov rjfiooy 6 0eoy Kal 6 /louoyeurjs aov 
vlbs Kal TO TTuevfid aov to iravdyLov vvv Kal del Kal els tovs 
aiS>vas TOiV aioovcop 

b Xaos 
10 'A/JL^U 

6 apxiSkdiKovos 

Tlp6<T\(i>iiev Trj dyia duayucoaei 

o Upevs 

Elprfi/r] irda-Lv 
15 6 Xaos 

Kal TO) TTvevp-aTL aov 

6 dpxiSidKOvos 

''OpOoL aKova-ddjiev tov dyiov evayyeXiov 

20 ical nerd to €uaYY«Xiov 6 lepevs 

Elprjur] aoL 

6 Xaos 

Ao^a (TOL Kvpie. 


*0 SldKOVOS 'O tcpCVS Cir€l»X€TOl ovtcos 

X\o\d(T(Oiiev €KT€P(09 *0 €V7j)(^iq(ra9 rjjJLa^ &eo9 to, 

6 Xaos Oeid aov Xoyia Kal acoTrjpLa^ 

Kvpie eXerjaop (pooTiaou tccs yjfV)(^d9 r]p.a>u Ta>y 

30 'Ev elpTJvrj TOV Kvpiov SerjOco- d/iapTOiXcov e/y ttjv tcov irpo- 

fiev avayvcoaQevTOdv KaTdXrjyjnv o)? 

The Liturgy of St. James 39 

'Tnep TTJ? ducodeu dprivr]S kol mh monon AKpOATAC 6(pOi]uaL 

©€ov (pLkavOpanTLas ko) aco- tS>v 7rv^v[xaTLK(£>v aa-fLarcov 

Tijpia^ tS)v '^vy5>v rjixooy tov dWa kol hoihtac Trpd^ecou 

Kvptov BeriOcdfiev dya6S>v niaTiv pL^r^p^ofiivovs 

'Tnep TTJs elprivrjs rod (rvfiTrav- dvvirovXov, (Slou dix^fXTTTOv, tto- 5 

Tos k6(t/xov kol iva>o-eco9 na- Xireiav dueyKXrjTOv 
crcSi/ Tcoy dyicou tov Oeov 
kKK\r](TLS>v TOV Kvpiov 8e- 

'Tn\p (TCOTrjpLas kol duTiXi^ylrecos tov dyicoTaTov tjficoy 'Icodvvov 10 

TTaTpLap^oVy iravTos tov KXrjpov kol tov (piXo)(^piaTOV Xaov 

TOV KvpLov 8er]6a)fieu 
'Tnep d(pea€cos dfiapTiooy r]pa>u kol (Tvy^^coprjaecos TrXrjfjLfjieXrjfi- 

UTCou KOL TOV pvaBrjvaL rj/ids diro ndcrrjs OXLyjrecd^ opyrj? 

KLvSvvov KOL dvdyKT]^ KOL inavaaTdaeoos k^6pS)v tov 15 

Kvpiov SerjOoo/jLei/ 
T^u rjpepav irda-av TeX^tav dyiav dpr\VLKr\v Kal dpafidpTrjTOU 

ol nduTes irapa tov Kvptov SteXOeTv aLTrjcrco/ieOa 

6 Xaos 

IIapd(r\ov Kvpie 20 

" Ayy{Xov elprjpr)^, niaTou oBrjyov^ (pvXaKa r<£r yfrv)(ooy Kal tcov 

(Tco/jLaTcop rjpcou irapa tov Kvptov aiTrjaSjieda 
Xvyyvwprfv Kal d<p€(rLv tcov dp.apTLcov Kal t(£>v 7rXr]pp€Xr]pdTCou 

rjfxwy TTapa tov Kvptov aLTrja-cofieda 
Ta KaXa Kal (TvpL<pepovTa Ta?s "^v^als rmcou Kal dp-qv-qv ro) 25 

KOQ-jjia) TTapa tov Kvptov aLTtja-cofxeOa 
Tov vnoXoLTTOv ^povov Trjs C^rj^ rjpoov kv elprjvr] Kal vyteta 

eKT^Xecrai irapa tov Kvptov aLTtjado/jLeOa 
XpLCTTiava TO, TeXrj Trjs C^^^ r]iicdv dvdoSvva dv^iratcryyvTa Kal 

KaXrjv diroXoytav ttjv kirl tov (jyo^epov Kal ^piKTOV ^rjjiaTO? 30 

TOV XpiaTov aLTTjadopeda 

40 The Syrian Rite 

Tr\s iravaytas d)(^pdyTov virepevSo^ov Searjroiyrjs tj/jloou OeoTOKov 
Kai deiTrapOiuov Maptas, rod dytov ^Icoduuov tov kvBo^ov 


(priiioDv dTToa-ToXcou, kvSo^oav 7rpo(f)r]To^v Kal ddXo(j)6pa>v fiap- 

5 Tvpcov fiera ndvTcov t5>v dytcov Kal SiKauov fLvrj/JLOvev- 

aavTes iavToiis Kal dXXijXovs Kal ndcray ttju ^corjp rj/xcou 

XpLarf TO) 060) TrapadSfMeda 

6 Xa6s 

^01 KvpL€ 

JO €K(^WVT]aiS 

€v XpL(rT(D *Ir)(TOV TO) Kvpico rjficoi/ /jL€$* od €vXoyT]T09 el aiiv 
Tcp iravaym Kal dyaO^ Kal ^odoirom crov TTfiv/iaTL vvv Kal 
du Kal €h Tovs aloouas Tcov alcovcov 

15 'Afirjp 

o lepevs 

ElprivT) Trda-Lu 

o Xa6s 

Kal TO) 7rP€vjiaTL aov 

20 o SidKovos 

Tas K€(f)aXas r]/ji6oy r5 Kvptco KXiycofiev 

6 Xaos 

^ol KvpLe 

h i€p€tis lirevxeTai Xiyutv 

25 AiaiTOTa (oaoiTOLk Kal tcov dya6S>v Xopr]y'k 6 Sovs tols 


rjfjLcoy 'Irjaovy XpKTTOv Kara^LOxroy rj/xas In Afi^^CMo!) Kal ravTTjy 
(TOL TTjy Oetay eirLTeXeo-at XeiTOvpyiay els dnoXava-iy r^y 
fjLeXXova-rjs pLaKapiorrjros 


OTTCoy viro rod Kpdrovs aov irdvTOT^ (f>vXaTT6/i€yoL Kal e/y 0oo9 
dXr]6eLas dSrjyov/JLevoL aol Trjy So^ay Kal Trjy evyapLartav 
dyanifnToo/jLey tco TIaTpl Kal r5 TlQt Kal rS dym Uyev/xaTi 
yvy Kal aei Kal eh tov9 aicoyas TS>y alcoycoy 

The Liturgy of St. James 41 

6 Xaos 
- *Afirjv. 


'O SkIkovos 

Mt] T19 Twv KaTTJXOvfjLevcou ' fxri tls twv d/JLVi^Ta>u* fi'q tls 5 

tS>v fLT) Bwajxivotv tj/jlTv avifSerjOrji/ai 

'AXXrjXovs ewiyuooTe' ras Ovpas' opOol irdvTes, 

'O dpxi8idKovos 
"Etl tov Kvpiov 8€r]0cOJJ.€V 

6 Upevs evxiiv tov 9v|jLid|xaT0S lo 

Ai(TiroTa wavTOKparop BAciAey thc AoIhc 6 0e6c 6 eiAobc ta 
HANTA np'iN reNeceooc aytoon, avTos ndpea-ov -qfiiu kv rfj dyia wpa 
TavTT} kirLKaXovjievoLS ere kol XvTpcocraL ruids dno alarxvi/rjs 
TrapaiTTco/idrcoy, KdOapov rificov tov vovv kol to. ^povijfiaTa 
diTo /jLiapcov eTridv/iioov kol koo-JjLlktjs dirdTT]^ kol Trda-rjs Sia- 15 
poXiKTJs kvepyda^ kol TrpoaSe^aL kK yjEipos r][xS)v t5>v dp-aprcoXooy 
rb dv/jLtafia tovto coy npoa-eSi^co rrjp irpoa-^opav 'A^eX kol Ncoe 
KOL 'Aapoav KOL ^afiovrjX Kal ndvToav tS>v dyioav aov^ pyoMGNOC 
i7/za9 AHO hantoc noNHpoy wpdy/jLaros ka'i co^zoon eic ro rrduTore 
evapea-TeTy Kal wpoarKweTu Kal So^d^eiv ere tov UaTepa Kal tov 20 
fiovoyevfj aov vlov Kal to TTvev/id aov to iravdyiov vvv Kal aei 
Kal e/y tovs alatvas toov alcovoov. djj,rjv 

Kol dpxovrat oi dvayvwo-rat tov 'O tepevs eio-dywv Ta ayia 8wpa \iyn. 

XcpovpiKov T-i^v evxiQv Tavrriv 

V _>•,„" « ? /3 ^^ '0 Ofeoc 6 Geoc HMWN 6 tov ov- 2s, 

' paviop aprov ttju Tpo(pr]V tov TravTOS 

Kai aT'qTO) M6TA C{)OBoy KAI Koa-fiovTOP Kvpiovfjp.S)v'lr)(TOvvXpL(TT6v 

TpoMOy Kal firiSev yrjl'vov kv eiATTocreiAAC ccothpa kai Aytpcothn 

eavTv XoyueaOco, yap Baci- , . '^', / ' , ^ ,a 

r]' avTos evXayrjaov ttju Trpodeaiv 30 
Aeyc T03N BAClAeyONTO^N Xpia-- ravrrjp Kal npdade^ai avrrju ets to 
TO? 6 6ebs rjfXCOV irpoepveTaL vnepovpdviov o-ov dvo-iaa-Trjpiov, pivqp.6- 
, A^ "^ ^ A^ » vevcrov a>s dyados Kal (biXdudpcanos Ta>v 

(jcbayLacTUvvaL Kai oov-nvai ei? / , ^ T « / 

'^ TrpocreveyKavTOiV /cat Oi ovs irpocxjjyayov 

PpSxTLV Tols TTLdToh^ TTpOT}- Kalrjpds aKaraKpiTOVs 8ia(f>{>\a^op evTj} ^s, 

42 The Syrian Rite 

yOVVTai 8k TOVTOV ol Y^P^^^ '^^^ Upovpyia Tcov ddccv aov yLV(TTr)pla)V' 
> xx \ / > ^ on fjyiacTTaL Koi bedo^aarai to iravTiaov 

ayyeXcou uera iraam aovris , " . . » , -^ ^ 

^*- Kai fxeyaXoTrpeTTiS oi^opaaovTOvHaTpos 

Kal e^OVaia?, ra TroXvOfL/xara ^al tov Ylov kuI tov ayiov nveifiaros 

^epov^lli Kal ra i^aTrripvya "^^ ''"'^ "" 'f"' f'S' '^ovs alams Ta>u 

,\ \ >r I N / aloivcov 

5 (r€pa(pi/j, ra^ oyef? KaAvirTovra 
Kal (Socoyra tov vfivov 'AXXtj- 

6 tcpcvs 

Elp-qur] Trda-Lv 
10 o Xa6s 

Kal T(o TTvev/JLaTL (rod 

b SiaKOvos 

KvpL€ evXoyrja-ou 

6 Upcijs 

15 EyAorHToc 6 0e6c 6 eyAorooN Kal ayid^oav TTavras hmac knl 

rfj TTpoOeaeL tcov Oeicov Kal d^pdvTOiv fivo-TrjpLCov Kal ray 

fiaKaptas "^vya^ dvairavcdv fxera dyioav Kal SLKaCccy vvv Kal 

del Kal els tovs alcouas tcov ai6vcov, 

*0 dpxiStdKovos 
Ev (TOCjiLa npocryoifjLeu 

apx^Tai 6 tepeijs 

IlL(TTevco eh eva Oeov JJaTepa navTOKpdTopa noLrjTrjv ovpavov 
Kdl yrjs opaToov re TrdvTCov Kal dopdrcov. Kal eh eva Kvpiov 

25 'Irja-ovv XpL(TTov tov vlov tov ©eoC tov fiovoyevrj tov Ik tov 
TIaTpos yevvrjOevTa irpo irduTcov tcov alcovcov^ (pcos e/c (pcoTOS, 
Oeov dXrjOivov e/c 6eov dXrjOivov, yevvrjOevTa ov TroirjOevTa, 
6/jLoov(tlov tco UaTpL' 81' ov TO. ndvTa eyeveTO' tov 8l' rj/ids 
TOVS dvOpcoTTOVSKal 810, TTjv r]fieTepav acoTrjpiav KareXOovra Ik tcov 

30 ovpavcov Kal aapKcoOevTa e/c Uvev/xaTos ayiov Kal Mapias ttjs 
napOevov Kal evavOpcorrijaavTa, aTavpcoOevra re vnep rjfjLcov enl 
UovTLOV JJiXdrov Kal iraOovTa Kal TacpevTa Kal dvaaTdvTa rfj 

The Liturgy of St. James 43 

TpLTTj r]/J.epa Kara ras" ypa(pas kol dveXOovra eh tov9 ovpauovs 
KOL KaOe^ofxevov e/c Se^toov rod Harpos kol ndXiv kp^opevov 
pera 86^r]s Kplvai (covras Kal veKpov^' ov rijs ^aaiXdas ovk iarai 
reXos. KOL els to Uvevpa to dyiov to Kvpiov to ^ooottolov to 
eK Tov UaTpos eKiropevopevov to avv IlaTpl Kal Tim avprrpoa- 5 
Kvvovpevov KOL avvBo^a^opevov to XaXrjcrav Slcc tS>v irpo^rjrcoy. 
eh ptav dyiav KaQoXiKr]v Kal aTroaToXiKrjy eKKXrjaLaW opo- 
Xoyco ey ^diTTLorpa eh d(f)ecnv dpapTicov TrpoarSoKco dvdaTacrLv 
veKpS>v Kal ^(orjv tov peXXovTOS alcouo?. dprjv. 


Kal c-irevxerai KXCvas tov avxcva 

'0 nANTOON 6eos Kal AecnoTHc d^tovs rjpds dnepyaa-aL ttjs 
oopas TavT7]9 Tovs dva^iovs tpiXdi/Opcone lua KaOapevovTes hantoc 
AoAoy K\\ Trd(Tr}s yTroKpicecoc evcuOoopev dXXriXois t(X) thc eipHNHc 
Kal THC AfAHHc cyNAecMCp, Pe^aLovpevoL tw ttjs afjs Beoyvoaaias 15 
ayiaapco' Bid tov povoyevovs (tov vlov, Kvptov Be Kal acoTTJpos 
Tjpwi/ 'Irjorov Xpia-Tov peff ov evXoyrjTo? el (tvv tS> iravaytco Kal 
dya6(o Kal (ohottol^ aov rrvevpaTL vvv Kal del Kal eh tovs 
al5>vas tS>v alcovcov. dprju 

6 dpxi-8idKovos 20 

Xrodpev KaXa>s 
^Ev dprivrj tov Kvptov Berj6copep 

6 tepeiJS 

"On Geoc eipHNHc eXeovs dydm^s oiKTipMOON Kal ^iXai/O peon las 
virdpyeis Kal 6 popoyei/ijs aov vlos Kal to irvevpa aov to 25 
Tvavdyiov vvv Kal del Kal eh tovs alcovas tcov al6vwv 

6 Xaos 
6 icpetis 

ElprjVT] irda-iv 

6 Xaos 

Kal TO) TTvevpaTL aov 

44 l^he Syrian Rite 

6 dpxiSiaKOVos 

Kal itAXiv 
5 Tas K€(paXa9 r}fjLwv t5 KvpL<p KXivcofiev 

o icpctis €TriK\iv6ji6vos Xtyn TTJv evxTJv ravTt\v 

*0 fiopos Kvptos Kal eX^TjfjLcou ©eo? T0T9 kKlvovctl tovs eavTc^v 

avyiva^ kvatinov rov ayiov BvcriacrTrjpLov Kal kiri^-qTovcn ray 

TTapd (rov irv^vpaTLKas Soopeas e^a7r6crT€i\ov Trjy xdpiv aov ttju 

10 dyadrjv Kal eyAorHcoN wavTas hmac 6N n<\cH eyAoriA HNeyMATiKH 

Kal dvaipaLpero), 6 eN yyhAoTc KfXTOiKCON ka'i li TAnemA €(j)opoc)N 


OTL AiNGTON Kal irpo(TKVvr}Tov ka'i YTiepeNAoIOM V7rdp\€L TO 
iravdyiov 6 noma aov rod IlaTpbs Kal rod Ttov Kal rov ayiov 
15 IIv€VfiaT09 vvv Kal del Kal eic royc aiwnac tcou alcoucov, 

*0 SiAkovos iroiei Ka0oXiKT|v o-uvottttiv 'O SiAkovos 

'Eu dprjvri tOV Kvptov SerjO^- Kvpie eiXoyrja-op 

H-^V 6 tepevs 

^^ ° ^*°5 *0 Kvpios evXoyi'ja-ei Koi arvvdiaKOvr]- 

KvpL€ eXirjaOV <ret naaiv fjfup rfj avTOv xaptT"* '^o* 

2,(ocrov eXerjaov OLKTeLpr](Tou Kai ^ ^ 

8Lacj><,Xa^ov ^pas 6 Oebs rfj ""^^ ""^^'"^ 

trn ^/rrniTi *^ Kvpios €v\oyTj(r€i Kai d^iovs itoit]- 

j * ^ , y »■« TTJs TrapacTTaaecos rov ayiov dva-iacr- 

25 Tnep Tfjs ducoOeu €Lpr]j^r)s Kai ^^^^^^ ^^^^^^^ ^-^ ^^v ^^^ ^^^ ,>y ^^^^ 

©€0v (biXavOpoiirias Kal o'co- aloiims t5)v aloivcov 
TTjpias TOO]/ yjrv)^^^ r]pS>v tov Kal irAXiv 

Kvptov 8er]d(op€V EvAorHTdc 6 0e6c 6 eyAorwN Kal 

'Tnlp Tfj9 dp^V-n^ tov (7<>P- «ytaC<-''^a»'ra.HMACeVtr.^7rapaarao-« 

^ ^ KOI Upovpyia TU)V a)(pdvTa>v avTOV 

30 nauTos Koapov Kai e^oxrecoy ^^^^^^i^^ ^0,/ Ka\ ael Ka\ ds rov: 
Traacoi/ Tcoy dyicov tov ©eov ala>vas tS>p ala>v<av. 

The Liturgy of St. James 


eKK\r](na)V Tov Kvpiou Se- 


Tnep TTJs ay La? KaOoXiKrjs Kal 
dTToa-ToXiKrjs eKKXrj(rias Trjs 
diro yrjs [zreparooi/] ywexpi 


piov S€7]da>/jLev 

Tncp TOiV evaepea-TaTaiv Kal 
$€oa-T€7rTa>u opOoSo^mv rj/jLcoy 
paa-iXecov^ iravTos tov iraXa- 
avTcop, Kal Trj9 ovpavoOeu 
BoHGeiAC cKenHC Kal piktjs 
avToou TOV Kvpiov Ser]6a>fjL€j/ 

'Tnep Trj? dyCas XpiaTOV tov 
Beov rjfjLcctv TToXeo)? Kal 777? 
Pa(nX^vovar]s, nda-rjs no- 
Xeo)? Kal xdopas Kal tcov 
opOoSo^cov maTei olkovptcou 
kv avTals tov Kvpiov 8e- 

' Tnep TCOU Kapiro(f)opovvT(tiv Kal 
KaXXiepyovvToav kv Tah 
dyiai? tov ©€ov kKKX-qaiaLS, 

fl€fIVr]{jL€V(OV T(OV TTevrJTCov 

XqpS>v Kal opcpavwUj ^evcov 
Kal kTriSeo/jLeucov, Kal t5>v 
kvTeiXaiJLeuoov r]iuv cocrre 
p,vr]p,ov€V€LV avTcop kv TaL9 
rrpoaevyah tov Kvptov Se- 
'Tnep tS>v kv yrjpa Kal dSvva- 

Etra a-^payi^ti rd Swpa o ifpevs Kal 
tcnrajjLCVos Xt^ei KaO* lavTov outus 

A62a cn YH'icTOic Gecp KAienipHC 
eipHNH, eN ANBpconoic eyAOKiA (Ik rpi- 
Tov) Kypie TA \e'\hH Moy ANoi2€ic kaI 5 


coy («K TpiTov) TTAhpcoOhtco to ctoma 
Moy AiNececoc Kypie, oncoc ymnhcco thn 
^oIan coy, oAhn thn HMepAN thn Me- 
fAAOTTpeneiAN (Ik rpCrov) tov TlaTpos. '° 
afiT)V. Koi TOV Yiov. dfirjv. Koi tov 
dyiov UvevfiaTOS. dfxrjV. vvv Kcu aet 
Ka\ els Tovs alcovas tcov aloivatv. dfifjv 
Kal IttikXivoucvos €v9€v Kal €v9€v Xlyet 

MefAAyNATe ton KypiON cyN eiwoi ka! 15 
YYcbccoMeN TO 6 NOMA AyTOy err! to AyTO 
Kal diroKpivovTat 

TTNeyMA AfiON erreAeyceTAi eni ce kai 
Dynamic 'Y^'iCToy eniCKiAcei col 
6iTa dtrapxeTat twv eux^v T-qs irpocrKO- 20 
Hi8tjs toO 'laKiipov 

'O eTTia-Ke'^dfievos rjiJias iv eXeei Koi 
olKTipfx-ols bea-rroTa Kvpie Kal xapto""" 
fjifvos 7rappT)<Tiav Tjfjuv to2s TaTTeivols 
Kal d[xapTa>Ko7.s Kal dva^lois bovXois 25 
(TOV TTapearTavai tco ayt'co (tov dvaiair- 
TTjpia Kal TTpoc4)epeiN aoi tjjv (f)o^epdv 
TavTtjv Kal dvalfxaKTOv Qvalav yTiep Ta>v 
TjpeTepoiP &fxapTr)p,dTaiv kai toon TOy 
AAOy ArNOHMATOON* eTTi^Xe^lrov iiT ifie 30 
TON AXpe^ON ^oyAoN (TOV Kal e^aXfix^ov 
fjLOV TO. TrapaTTTOifiaTa did rrjv crr]v ev- 
aTrXayxviav Kal KAGApicoN fxov to. x^ ^'^'7 
Kal Trjv Kaphiav And hantoc MOAyCMOy 


aTr' ifiov rrduTa Xoyto-/Lt6j/ alaxpov re 
Kal davverop Kal iKavaxrov /xf th ^yna- 
iwei TOy TTavayiov aov TTNeyMATOC els 
Trjv XeiTovpyiav tovti^v Kal irpoade^ai. 
fie Sia Trjv dyadoTrjrd aov TTpoa-eyyi- 4^ 
Covra Tw ayiio aov dvanaaTrjpico Kal 


The Syrian Rite 

lita 6vr(i)v voaovvTCov Ka/i- 


NOON, Trjs napa tov Oeov 
5 Ta^etas Ida-eo)^ Kal (TCOTrjpias 

a\}TU>V TOV KvpLOV 8€7j6ci)/jL€U 

^Tirep Toou kv irapdeuta Kal 
dyueia Kal dcrKr^a-ei Kal kv 
(T€fip^ ydfiO) SiayopTCoy Kal 
10 Tcop 6N opeci kaI chhAaioic 
ka'i taTc ohaTc. thc thc ay cop l- 
^ojievcdv 6aL(iiv Trarepcov re 
Kal dSeX^cov tov Kvpiov 

i5'T7rep TrXeovTCoi/ dSoiiropovi/Tcoi' 
^€PLTev6pTcou )(pL(rTiav(ou Kal 
Tcoj/ kv al-^paXaxriaLS Kal 
k^optai^ Kal kv ^vXaKah 
Kal TTLKpals SovXeiaL9 ovtodv 

20 dSeX^cov rj/xoov, elpTjvLKrjs 

knavoSov avTa>v tov KvpLov 


' Tnep tS>v irapovTOdv Kal crvvev- 

^o/j.€va)v -qptlv kv TavTrj rfj 

25 dyia a)pa Kal kv iravTl KaLpS> 
TraTepoov re Kal dSeX^cov 
rj/jioov, airovSfjs KafidTov Kal 
npoOvfiias avTcov tov Kvpiov 

30 Kal vnep irdarj^ ylrv)(^fj9 XP'-^" 
Tiavijs dXi^ofLevrj^ Kal KaTa- 
irovovpLkv-qs, kXkovs Kal ^ot)- 

eiiboKrjaov Kiipie 8eKTa. yeveadat ra 
7rpo(ray6fJL€vd aoi ravra Scopa 8ia rav 
TjlieTepoav )(eipS)U crvyKaTa^alvoiv rais 
eixais daSfueiais Kai mh AnoppiyHC Mt 

And TOY TTpOCWTTOY COY A"/5€ ^8fXv^r] 
TTjv efirjv dva^ioTTjTa a\X' eAeHCON Me 

TrpoaeXdcbv KATeNcbmON thc AoIhc crov 
KaTa^i(o6a> r^y (rK€7rr]s tov povoyevovs 
(TOV vlov Ka\ TTji iWdp^fOiS tov 
iravaylov Ylvevparos KaX prj coy ^OyAoc 


dovXos (Tos eYpco x^piN kai eAeoc Kal 
a06crii/ apapTicou ivooniov crov Koi In 


becTTTOTa TTANTOKpATOp TTavTodvvapf 


yap et 6 ta ranta eNeprooN cn tiaci Kal 
Ti]P napa (tov navTes ejn^Tjrovpev eVi 
Trdai ^ofjdeidu t€ Kal dvTiKrjylnv Kal tov 
povoyevovs (tov vlov Kal tov dyadov 
KaL ^(ooTTOiov Kal opoovalov IIv€vp,aTOs 
vvv Kal els tovs ala>vas tcov alcivcov 

Kal lirio-vvATrTCi ttjv €vxt\v ravTi\v 

'O Oebs 6 AiA hoAAhn Kal 
d(paTov (pLXavOpcoTTiav e^Ano- 


eic TON KOCMON iva TO nenAANH- 

M6N0N enANACTpe^H npoBATON* 

firj diToaTpacpfjS rj/idsTOVS dfiap- 
TCoXovs kyyeLpovvTds crov Trj 
(popepa TavTT) Kal dvaifxdKTCo 
Ova La- oY r^p eni taTc Aikaio- 
cyNAic HMoaN nenoiGoTec kajikv 
kK)\ kirl TO) eAeei coy r© dya65> 
Sl' ov to ykvos rjfjLcov nepinoiH' 

The Liturgy of St. J antes 


Beta's @eov einSeofLeprj^, Kal 
kTriarpocpr]^ toov TreirXavr}- 
fxhcov, vyL€ia9 r5>v darOe- 
vovvroov, dpappvaecos tS)V 
al^fiaXodTccv ^ dvaTravaeco^ 
tS)v TTpoKeKOL/jLTjiiercou Trare- 
pcdv re Kol dSeXcpcou tov 
Kvpiov Se-qOcopeu 

'Tirep a^eo-eo)? dfiapTicou Kal 
avy^wpria-eoos irXripixeXripd- 
Toav ripodv kol VTrep tov 
pvcrOrjvaL r]pds dirb ndarj^ 
0XLyjreco9 6pyrj9 klvBvvov kol 
dvajK-qs Kal kiravaa-rdo-eco^ 
€)(6pcov TOV Kvpiov SerjOco- 

EKTev^CTTepov iirep ^vKpaatas 
depcoy, op^poop dp-qvLKooi/^ 
Spoaodv dyaOSiv, Kapnooi/ ev- 
(popiaSyTeXeias eveTrjpias Kal 
inrepjoy cTe4)AN0Y toy gnIi^Y- 
TOY TOV Kvpiov SerjOmpeu 

'Tnep TOV daaKovcrOrjvaL Kal 
evTrpoaSeKTOv yepeaOai Trjv 
Serjaip rjpcop kvodiriov tov 
0€ov Kal tov KaTanepcpOrjpai 
rjpTy TrXovaia to. eXerj Kal 

Kvpiov S€7]6a>p€V 

Trjs iravayias dy^pdvTOV virep^ 
€pS6^ov evXoyrjpevr]S Seawoi- 
PTjS r]pS>v O^OTOKOV Kal dei- 

lK€T€vop€v Kal TTapaKaXovp^v 
T7]v crr]v dyaQoTr]Ta Tna Wt\ 
ykvr]Tai eic KaTaKpipa ro) Xaco 
(TOV TO oiKOPoprjOeu rjpTv tovto 
7rpo9 crcoTTjpiav pvaTrfpiov dXX' 5 
els e^dXeiyjni/ dpapTioov^ els 
dvaveoaa-Lv "^jrv^mv Kal aoopd- 
Tcop, els evapeaTrjaip tov Qeov 
Kal UaTpos' ev eXeei Kal 
(f)iXav6pcoTria tov povoyevovs lo 
aov vlov ped' od evXoyrjTos ei 
(Tvv T(p iravayicp Kal dyaOo) Kal 
^(jdOTTOLcp aov TTvevpaTL vvv Kal 
del els Tovs ala>vas 

IrepaevxTi j.. 

Kupie 6 Geoy 6 Kria-as fjixas Ka\ 
ayayoiv els rfjv (corju ravTrju, 6 vnodei- 
^as Tjfiiv o^oyc els a-coTrjpiav, 6 xapto'a- 
jj-evos rjyLLV ovpaviav fivcrTijpiaiv arro- 
KaXvyjnv kol BeMeNOC eic rfjv h\A- 20 


rravayiov aov TTNeyMATOC eyAoKHCON 
decrwoTa yevea-Qai hmac AiAKONOyc ttjs 
KAi NHC trou AiaGhkhc, \eiTOvpyovs t5>v 
axpavTcav gov pvo-Trjpicov, kol rrpoade^ai 25 
r] Trpoa-eyyi^ovTas T«a aylco cov Bv- 
(Tiaa-TTjpico kata to hAhGoc joy eAeoyc 
coy tva a^LOt yfUMfiedarov rrpoc<{)€p€iN 
croi AoopA Te kai ByciAC ynep re eAyrooN 


Tjplu Kvpie jxeTO. iravTos (f>6^ov kol 
(TVveLbrjaecos Kadapas TrpocrKopcio-ai aoL 


GyciAN T]v Trpoadf^dfxevos els to dyiov 
Kal VTTepovpdviov Ka\ voepov (rov dvaiaa- 35 
TTjpiov eic OCMHN eycoAiAC avTiKaTairep.- 
yjrov ttjv X'^P'-^ '"^^ navayiov (rov 
TVvevp.aTos' va\ 6 Qeos eni^Xfyj/ov ecfi" 


The Syrian Rite 

irap6€VOvMapLas,T5>v aytcDv 
KOL fiaKapLcov ^Icodvvov rod 


Kal PaiTTLo-Tod^ tS>v Beicou 
5 Kal navevcprjficov aTToa-ToXcou, 


aecos 'Aapcbv ^HXlov 'EXlct- 
aaiov AaPlS Aaj/irjX tcou 

lo irpo^rjToov Kal iravroav rSiv 
ayioav Kal SiKaicov p.i/r]/j,o- 
V€vcra)fjL€v ottco^ eu)(ar? Kal 
Trpea-^eLaLS avTcov ol irdvTes 

15 Kal vnep rSiv TrpoKei/jiivcov 


dxpduTCOP kvBo^cmv (j)oPepcdv 

^pLKTCOU 6eL0t)V Sd>p(OPKal (T(0- 

TTjpLas TOV 7rapeaTa>ros Kal 
20 7rpocr(f>kpovTos avrd Upeco^ 
KvpLovTOvSeov iKeTevcrcofxev 
6 Xaos 
Kvpie eXerjaov 

€K rpiTOV 

fjfioov ravTTjv koi npoa-de^ai qvttjv q)? 
Trpoo-fSe^o) "ABeA ta ^oopA, Ncof ras 
dvcrias, Mooceooc ka! 'AApwN ra? ifpto- 
avvas, SamoyhA ray eipHNiKAC, Aa^tS 
TTjv fxerdvoiav, ZAXApioy to Gym'iama* as 
Trpoo-fSe^o) €K x^'^pos Ta>v ayioav aov 
dnocrToXcov Tr]v dXrjdivfjV tqvttjv Xa- 
rpeiav ovrois Trpuade^ai Koi €K ;j^ftpa)i' 
T]fia>u Tcov afxaproiXav ra TrpoKeifxeva 
dSypa Tavra iv rfj xpiTJ"''6tt]tl aov koi 

80s r€NeC9AI THN npOC(t)OpAN ^pwj/ 

Afiw fls i^iXacrp.aTa>v fjfieTepcov TrXrjp.- 

jJLiXrjpaTCOV KaI toon TOy AAOy AfNOHMA- 

TCON KOI els dvaTTavaiv tcop TrpoKeKoifir)- 
veucov yjrvxav Iva Ka\ TjjjLfls ol Taneivol 
Koi d/xapro)Xoi Koi dvd^ioi 80CX01 cov 
KaTa^ia)6evTfs dboKcos XeiTOvpyeiv tcS 
dyico (TOV dvaiacrrrjpLco Xd^cofiev tov 


oiKONOMCON Koi eypcoMeN x^piN KAI eAeoc 
€U TH HMepA rfj (f)o0€pa thc antattoAo- 
cecbc coy rrjs diKaias Koi dyadijs. 
€T€pa €tiXT) rov KaTaiT€Tdcrp.aTOs 
EyxApiCTOyMeN coi Ky'pie 6 Beoc 
f]p.a>v OTi edcoKas T]p.iu HAppHciAN eic 


NiCAC hmTn o^on np6c<})AT0N kaI zcocan 


TOV ;^pi(rTo{; aov' Kara^icodevTes ovv 
elaeXOelv els TonoN ckhnoomatoc hbl»c 
coy ecoo re yeveadai joy KATAneTACMA- 

TTpoaninrofiev rfj afj dya^oV/jTi' bea- I 
TTora eXerjaai rjfjLas eneidr) eM(})OBoi kai , 
eNTpOMoi eCMCN fieKXovTfs Trapearduai 
rw dyt'o) aov Qvaiaar-qp'm koi TTpoc4)e- 
peiN TTiv (po^epdu ravTrjv Ka\ dvalfiaKTOv 
Bva'iav ynep Tav TjfXfTepcov afxaprrjfid- 


i ^oTToaTeCXov 6 Qeos Trjp x^pti' aov t^v 
dyaOrjv Koi Af'ACON T]p,S}v tac ^>y\kc kai 

The Liturgy of St. J antes 49 


aov r\\x.viv to (jipourj^aTa npos fixrejSeiav 
iva iv Kadapco (Tweidori Trpocrcfyepoiifxeu 
(Toi eXeop elpr]vqs, GyciAN AiNeceooc. 
€K(|>a>vir)0'is 5 

eXeei Kcti (piXavOpcoTTLa rod fjLoyoyei/ov9 aov vlov /ze^' ov evXo- 
yrjTos €L aiiv ro) navaytco kol dyaOco Kal ^odottolo) aov TruevfiaTt 
vvv KOL ae: kol eh roz)y alcovas tS)v alodvoov 

o Xaos 
'A/Jirju. 10 


'O t€p€vis 

ElprjpT] irdcnv 
6 Xaos 
Kal Tco TTvevfiaTt aov 15 

6 dpxtSidKovos 

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Kal Karavv^ecos' Trpoa-^CDjjLev rfj dyia dva^opd [ei/] dp-qvr} 

TO) ©eo) 7rpoa-(pepeLv 

6 Xaos 20 

*'EX€OU €lpT]prj9, Ovatav alpeaeco?. 
I Eira 6 tepcus «Tri<j)€p€i Tir|v eux''\v ravTTjv 

Kai TO. TrepiKeifieva rfj Upa TavTf) reXcr^ crvp.^o\iKS)s a}x<^La.(TnaTa tmv aluiy- 
fidrcov dvaKoXvylras rrikavycos fjfxlv dvabei^ov kol ras voepas rjpoov o\|/-et$' tov 
direpiKrjTTTOV (pcoros TrXrjpaKrov Kal KASApAC t^v Trrcoxeiap rjjxoiiv aho nANTOC 25 
MOAyCMOY CApKOC KAI nNeyMATOC d^'iav aTrepyacrai rrjs (po^epds ravrrjs Kal c{)piKTTJs 
TrapacrTaa-fcos' otl vTrepevaTrXay^vos Kal eXerjpcov Qebs vTrdp)(eLS Kal aol ttjv 
do^av Kal rfjv evxapiO'TLav dpaTreixirofieu tm JJarpl Kal tm Yla Kal tg) dyloa 
UvfvfjLaTi vvv Kal dd Kal els tovs alcovas rcov aloivcov. 


'O Up€1JS Ik<{>0}V€1 

'H AfAHH TOY Kvptov Kal JJarpo^, h X<^P'c "''OY ^ vpi'oy Kal 
^Tlovj K<\'i H koinooni'a Kal H AoopeA TOY AfiOY riNeYMATOc €Lr] mgtA 



50 The Syrian Rite 

6 Xaos 

6 IcpeiJS 

"An 00 (rySiii^v tov vovv kol tols K^pAiAc 
5 [6 Xaos 

"^yoyi^v npdc tov Kvpiov 

6 Upevs 

EyXApicTHcooMeN TO) Kypi'a)] 

6 Xaos 

lo "AliON Kal BUaLov 

tiro, kitivxerox 6 Upetis outus 

'/29 dXrjOco? aIion 6CTI Kal SiKaLop, npenoN re Kal 69eiA6MeNON 
(T€ AiNeTisi ce YMN6?N cTe EYAoreTN ere npoaKvuelu ae So^oXoydv 


15 SrjfXLovpyf, T(o drjcravp^ tcou aloouLcou dyaOcoy, rfj hhth ttj^ 
zooHc Kal rfjs dBaua<Tias, tS> hantoon ^eo) Kal AecnoTH, ov 


TH OaAacca KAI nANTA TA EN AYToTc, ' lepoycAAHM TyenoYpANioc 

NOIC, HNGYMATA AlKAl'oON Kal npO(})HT0ON, ^'y\M jXapTVpOiV Kal 

d-rroaroXcoi/, ArreAoi dpydyyeXoi GpoNoi KYpiOTHTec ApX^i re kai 

eloYCiAi KAI AyNAMGic (po^epat^ x^pov^lp, TO. 7roXv6p,iiaTa Kal ra 

i^aiTTepvya cepA4)iM a taic mgn Ayci nrepv^i katakaAyhtgi ta 

25 npocooHA iavTcou^ taTc Ae Ayci toyc hoAac kai ta?c AyciN ihta- 


daLy-qroL^ So^oXoyiaLS 


Tou kiTLvLKLOv vfivov THc MCfAAonpenoYC aov AoIhc Xa/jLTTpd 
30 rfj (pcovfj aSovTa ^oodvTa Bo^oXoyovvTa KeKpAfOTA kai AefONTA 

6 Xaos 

"Arioc Afioc Afioc Kfpie caBacoO 

The Liturgy of St. James 5 1 

nAHpHc 6 ovpavo9 koI h th thc AoIhc (TOv 

eyAorHMeNoc 6 epxoMeNoc In onomati Kypi'oY 
a)CANN<\ In toTc yYictoic 

6 lepeus o-4>paYt5o)v ret Swpa Xcyei 5 

" Ayio^ €1, BAciAef toon AioiNCON Kal irda-rjs dyLcoavurjs Kvpios 
Kal SoTrjp, ayios Kal 6 jxovoy^vris (tov vlos 6 KvpL09 rjfxcov 
'Irjaovs Xpia-Tof Ai' oy ta hanta €7roir]cra9, ayiov Se Kal to 
TTU€V/j,d (TOV TO TTavdyLov TO IpeyNOON Ta HANTA ka'i ta BaGh 
(TOV TOY Oeoy* dyios el iravTOKpdTOp iravToSvvaiie dyaB\ lo 
c})oBepe evcrirXay^ve, 6 avjXTTaOr]^ fidXiaTa nepl to 7rXd(Tfia to 
(Tov^ 6 7roLrj(Ta9 aho pnc ANGpoonoN kat gikona (ttjv ka) omoi'oocin, 
^apL(Td/ji€POS avT(p ttjv tov rrapaSeicTov dnoXavcTLv, irapa- 
^dvTa B\ Trju kvToXrjv orov Kal eKireaovTa tovtov ov rrapeiSes 
oyAe IfKATeAinec dyaOe dXX kiraiS^vaas avTov a>s evanXay^vo? 15 
iraTrfp, €KdX€aa9 avTov Sid vojiov, eTraiSaycoyrjaas avTov Sid 
TCdv 7rpo(pr)Ta>v' ycTepoN Ae avTov ton monotcnh (tov yioN tov 
KvpLov rj/icou ^IrjCTovv XpKTTov elAnecTeiAAc eic ton kocmon i'na 
kXOoav TTjv ar]v dvave<ji)ar) Kal dueyeiprj eiKoua- oy KaTeXOcbu e>c 
T(ov ovpavS>v Kal aapKcoOeh kK UvevjiaTOS dyiov Kal Mapias tt^s 20 
napOeuov Kal OeoTOKov cyNANACTpA^ei'c re to?c ANGpobnoic irdvTa 

(pKOp6p,7]a€ TTpo? (TCdTTlpLaV TOV ykvOVS r]lx5>V, llkXXodV Se TOV eKov- 

(TLov Kal ^(joottolov Sid a-Tavpov OdvaTov 6 dva/jLdpT7]T09 virep tj/jloov 
Tcov dfj.apT(oXcov KaTaBk^eorBai, kv th NyKTi h HApeAiAoTO, fidXXov 
Se eAyTON HApeAi'Aoy, ynep thc toy kocmoy zcohc Kal cTODTrjptas 25 

€tTa 6 Upcvs TTJ Xiipi TOV dpTOv Karacrxwv Alyei 

AApojN TOV ApTON knl tS>v dytcciv Kal dy^pdvTcov Kal d/xdo/jLcov Kal 
dOavdTcov avTov ^eipcov, ANA^AeyAc eic ton oypANON Kal dva- 
Bei^as (Tol t5 ©eo) Kal UaTpi^ eyxApicThicAc dyidaas kAacac 
eAcoKe TO?c dyioLS avTov maGhtaTc Kal d7ro(TT6Xoi9 eirrcjON no 

Xeyovcnv oi SiaKOvoi 

Els d(p€(TLv afxapTicov Kal eh ^(orjv alcoviov 
E 2 

52 The Syrian Rite 

clra eK(|>ci>vci 

AaB6T6 c{)AreTe" toyto moy ecri to cwma to ynep ymwn kAo3- 
MeNON KoX AiAoMeNON ei'y d(f)euLv aixapTiS>v 

6 Xaos 
5 ^AflTJv 

ctra Xa|xpdv€i to nOTTipiov Kai Xiyn Ka0' lauxov 
OJCAYTCOC MGTA TO AeinNHCAl Xa(3cbv TO HOTHpiON Kal K€pdaa9 e£ 

oiuov Kal vSaT09 Kal ANABAeyAc eic ton oYpANOisi, dvaSet^as crol 

TO) 060) Kal liar pi, eYX<^piCTHCAC dyLaa-as ev\oyT^<ras nXija-a? 

^° UvevfiaTos dyiov eAooKe tols dytois Kal fiaKaptoLS avTOv iiadrj- 

[tlTa €K<J>(i)V€l] 

TTi'eTe el aytoy HANTec' toyto moy ecTi to aTma to thc kainhc 
AiaGhkhc to Y^ep ymoon Kal ttoAAoSn eKxeoMGNON Kal SiaSiSo/xeuou 

15 eiC A(j)eCIN AMApTICON 

6 Xa6s 
6 lepcvs 

TOYTO noie?Te eic thn gmhn anamnhcin* ocakic pAp an ec9i'HT6 


TOY ^^ov Tov dvOpdiirov KATAfreAAeTe Kal Tr]v dvd(rTa(TLv avTov 
ofLoXoyeTre A)(pic oy eA0H 

Xlyovo-iv 01 SiAkovoi 

nL(TTevof/.eu Kal o/jioXoyov/xey 

25 o Xaos 

Ton Sanaton (tov Kvpie KATArreAAoMeN Kal rrji/ dvd<rTaaiu 
(TOV d/jLoXoyov/jLey. 

'O l€p€tPS €irto-vvaiTT€i €vxV 

30 M€fjLV7]fiii/0L ovu Kal rj/jieTs ol d/j.apTcoXol tS>v (coottolcov avrov 
7ra6r]fj.dTa>u, tov acoTrjpLov crravpov Kal rod Oavdrov Kal rrj's 
racpTJs Kal rrjs TpLrjfiepov €K veKpS>v duaa-Tdaecos Kal r^? eh 
ovpavoijs dpoSov Kal ttjs e/c Se^icou aov tov ©eov Kal Uarpos 

The Lihirgy of St. James 53 

KaOeSpa? Kal rrj? Sevrepas kvBo^ov Kai <po^€pds avrov napovaia? 

AHOAlAONAI eKACTCp KATA TA epfA AYTOf" (t)eiCAI r]/l(01/ Kypie 6 ^€0? 

r)p(oyj /jlccXXou Se Kara T7]v evaTrXay^ytav avrov Trpoacpepofiiu 
aoL BeaiTOTa rrju (po^epau ravTrjv Kal duaifiaKTOu Ovatav 5 


TTjv CHN enieiKGiAN KOL dcpaToi/ (Tov (piXai'BpcoTTLav VTT^pphs Kal 
elAAei'^AG TO kaG' hmoon X£'porp<5v(t)ON Twu (Toov Ik€tcou yapta-p 
riiuv rd kirovpavLa Kal aldoyid aov Scoprj/iaTa a o^GaAmoc oyk 10 
eiAe ka'i oyc oyk hkoycc ka) eni KApAiAN ANGpoonoY oyk angBh, 
A htoi'macag 6 0e6c toTg ArAnooci' o-f, Kal jjlt] Sl* e/ie Kal Sid 
rds €fid? d/jLaprias dd€Trjcrr)s tov Xaov ^iXdvOpcoTre Kvpie 

6 Upctis Ik TpiTOv 

*0 yap Xaos (tov Kal rj eKKXrja-La aov iKerevei ere 15 

6 Xaos 

'EAghgon rjfids Kfpie 6 0g6g TraTrjp b HANTOKpATCOp 

irdXiv \€-Y€i 6 tepeus 

'KXer]<jov •f]pds 6 ©ebs 6 iravroKpdToap^ kXi-qaov rjpdi 6 0g6c 


gIahogtgiAon e0' rjfxds Kal em rd TrpoKeifxeua Scopa ravra to 

6iTa KXivas TOV aux«va Xkyex, 

TO KvpLov Kal ((jhottolov^ to avvOpovov aoL 70) ©eo) Kal JJarpl 
Kal TOO jiovoyevei crov y/S, rb avpL^acnXevov, to ofLoova-Lou re 25 
Kal (TvvatSLOv, to XaXfjaau kv v6/ji(p Kal irpo^r]rah Kal rfj KaLvrj 
(TOV SLa6rJKr], rb Kara^dv ku efSet TrepLarepas kirl rbv Kvpiov 
r]/jLa>u 'Irjaovu Xpiarop kv rco 'lopBavrj 7rorafi(o ka) mgInan en 
AYTON, rb Ko^ra^dv knl rovs dyiovs (tov dirocrroXovs kv etSei 
TTvpivoou yX(oa-aa>v kv ro) vnepcoco rrjs dyia^ Kal kvSo^ov ^icov 30 
kv rfj rjp-kpa rrjs dyla^ TrevrijKoarfj^ 

54 'f^^K' Syrian Rife 

avTh rh Ili/fO/xd cov rb iravdyiov KardTrffiyj/oi/ Sfarrora l(p' 
rind? Kal inl r^ irpoKilntva &yia 8S>pa raOra 

•^ it/a im^otrrja-ai/ rg dy(f Kal dyaOfj Kal kM^<p adroO trapovdlf 
^ytdarri Kal noifi tov filv djiTou tovtov (ro>/ia ayiou Xpurrov 

b Xa^n 

' Ap-f]u 

b Upcvv JK<(>(i)v«t 
10 Kai TO TroTTJpioi' TovTo ai/iu tIjilou XpKTToD 


tlra Xiytx. khO* 'uvtOv I'lTfljitvos 

ii^a ynnfTaL ndai rotv ''^ avTwi^ piTaXapftduoxxnv f/v a<f)<(Tiu 
15 apapricoi/ Kal </v ^<w^t/ aioiviov, €19 dyiaaphv \\ni)(^o>v Kal acopd- 
70)1/^ US' KapTT<>(l><)pLau !'pyo>i> ayaOoiv, f/y aTrfpiyphi^ Trjs' ayia<i 
aov KaOoXiKiis Kal dno<rToXiKfi<; tKKXrjaia^ 'i)v /j)t.M(.AiO)(.A(, f' rri 
ii'iN nrri'AN niK nurTtcos' 'Iva nfA-M AAoy mm KATir)(Y(;6)ciN aytmc, 
pvop€U09 aVTijr dno ndarjs- aipfaio)^; Kal ( kanAaAojn io)N kpf^- 
iO Z()Mf;NO)N Tl'lN ANOMIAN, SLaijivXaTTow avTrp/ p* XP^ Ti'ic cyNTtAei'Ac 

rof A|0)N(M , 

Kul ^triKXiOiU X^Y'** 
II pixTijii poptu (FOL Sumora Kal vnlp to)u dyuDi/ aov T6noiu 
i.S o'vs tS()^a<ras' rfj OioijtaviLa tov ^/iarroi) aov Kal tJj <m(l)()iTrjaei 
ToG Trayayiov aov nutvparo^, Trpor/yof/zti/cuy vnep Trjs dyia9 
Kal ludd^ov Xi-Oiv Tfj9 ptjTpo^ iraaaw tmu IkkXtjcti^i/' Kal VTTip 
Trj9 Karb, irdaav t^v oiKovpeyr]!/ dyia? aov KaOoXiKfjs' Kal 
an oar oX IK if s' €KKXr}a(ai' rrXovaias Kal vvu tac Ao)|)f,Ac toy 
t,o nai/ayiov aov iiNfyMAroc 4T7i)(0()Hrn(:()N avrff StanoTa 

The Liturgy of />/. Jamet 55 

TOM Ai6r<^ TiAc v^ IkHf^eUc 

Mr^ff^i K^pu Kork rh jrX^^ r^ iXimft trw tuu rimf 

Mw^a^t K£f^ rijf <Z7 ~ . . . 

^<t#)(XeM^Vvff^ iri^r^f ^-fiX^c ;,,,,,;^;'-* 

fiiLnXim', Tfif eifatfi^ KA - - 

f/^piiomf tdnwv rk pmfXe^para 

waXk^iffMAL..^^ ^ .- 'jjfM9MUWixptu9tovXdtu9 

~ 'j.%tuvi iMtm ttinimf K«iX c-r 

Mr^fff^i K^pt€ v^urtft '>^ «« 

'^' " ' '.^o«, 'wArrwt cXe^^tr ^€^- 

56 The Syrian Rite 

iroja^ irdaLv rjfjLiv SLaXXdyTjOi, elprjueva-ov ra 7rXr]6r] tov Xaov 
aov^ Siao-KeSaa-oy ra aKoivBaXa, Kardpyrjaou rov9 noXefiovs, 
nava-ov r^ crytaiiaTa tS>v eKKXrjaLcov kol ras tS>v atpeaeoii^ 
enayaa-Tda-eLSj KardXvaov ra (ppydyfiara to^u k6vS)v, rrjv a-rju 
5 dpriv7]v KOL rr]v (rrjv dydnrju ^dpiaai rj/x^u 6 Oeoc 6 ccoTHp 
HMoaN H eAnic hantoon toon nepATOON thc thc 

Mi/i]a6rjTL Kvpie evKpaaias depcoy^ ofi/Spcoy elprji/LKwi/^ Spoacov 
dyaBcov, Kapircoy evcpopias kol toy ct64)anoy toy eNiAYTof thc 
XpHCTOTHTOc COY* 01 yhp 6(J>0aAmo'i hantoon eic ce eAni'zoYci kai 


COY ka'i CMninAAc han zooon cyAoki'ac 

Mvqa-OrjTL KvpL€ Tcov Kap7ro(popovj/T(ou Kal KaXXiepyovurcou 
kv Tols dyiais aov eKKXrja-LaLS Kal /J,€ixyr]/ieva)v roov Trej/ijTcoy 
^rjp5>v 6p^avS>v ^ivcav Kal enLSeo/jiipcoy Kal irdvTOdv tS)V kvTdL- 

15 Xa/jievoov rjp.'iu tov iivrjiiovev^Lv avrcdv kv rals irpoa-^vyals 

"EiTL iivr]a6r}vaL KaTa^tcoaov Kvpie Kal tS)V ras Trpoacpopd^ 
ravTas irpocreveyKdvTOdv kv rfj (njfxepov rjfiepa knl to ay i6v aov 
BvcnaaTTipLov Kal virep a>v eKacTTos TrpoaijveyKev ^ KaTO. Sidvoiav 
e^ei Kal toov dprtcos (tol dveyvcoo-fxivoov 

20 '^Etl /ivrjaOijvaL KaTa^Lcoaov toon ah aioonoc aroi evapeaTrjadv- 
TQ)v KaTa yeveav Kal yevedv dyioav iraTepcov TTaTpLap^S>v npo- 
^rjTCov aTToaToXcov fiapTvpwv dp.oXoyT]Tcov SiSacrKdXcov oaLcov, 
iravTos nNefMATOc Aikaioy kv TTiaTet tov XpLo-Tov aov tctcAgioo- 

25 XAipe K€XApiTOOMeNH, 6 KfpiOC MCTA COf efAorHMeNH CY GN 

TYNAll'l Ka'i efAopHMeNOC 6 KApnOC thc KOIAi'aC coy OTL (TCOTfjpa 
€T€K€S TCOV yjrV^^WV Tj/lCOV 

'O dpxiSiciKovos Xa|xpdv€i to, 6 lepevs €k4)Ci)V€i 

AinTYXATnN ZflNTON 'Eiacphm TV, nayayla, d- 

30 °'^ SidKovoi ^pdvTOV virepevXoyr]iikvr]S Sea- 

MvTJa-OrjTL Kvpie 6 6eos rjfjLoov ttolvtjs tj/icov deoTOKOv Kal 

(The Names?) deLTrapOevov Maptas 

The Liturgy of St, James 57 

6 Upevs eiriKXivojJievos XcYet 

Tov aytov ^loadvvov evSo^ov 7rpo(j)'qrov irpoSpofiov kol paTrrio-TOV^ 
tS>v aytoav aTroa-ToXcop Tlerpov Kal UavXov 'AvSpeov 'laKco^ov 
'loadvvov ^lXlttttov BapOoXop-aiov Ooo/jlcc ©aSSaiov MarOatov 
'laKoopov !^ljjlcovo9 *Iov8a MarOtoV MdpKov Aovko. rSiv €v- 5 
ayyeXLo-rcoi/' tS>v aytcov irpocprjTcov TraTpiap^^cou SLKaicov tov 
ayiov ^T€<pduov tov TrpcoToSLaKouov Kal TrpooTO/jidpTvpos' irdvTOdv 
Tooy dir al5ivos aytoav aov ov)( otl 'qp.eis kafikv cc^lol pLviqiioveveLv 
TTJs kKm'cov p.aKapL6T7]Tos dXX' lua Kal avTol irap^cTTcoTes ro) 
(po^epco Kal (j>pLKT(^ (TOV ^iq/JLaTL dvTLpvrjixov^vaciicrL ttjs rj/xcou 10 
iXeeLPOTTjTOs ka'i eypcoMeN )(i\i\N ka'i eAeoc kvd>7n6v aov Kvpie eic 
efKAipON BoHeeiAN 

Murjcr$r]TL Kypie 6 Geoc tcon nNeyMATOON kai nACHc CApKoc 
a)U kiivrjaOrjiiev Kal a>i^ ovk e/xvrja-Orj/iev opOoSo^cou Ano "ABeA 
TOY AiKAi'oy p^XP'- '^^^ crrjpepov ripepas' avTos €K€l avToijs dud- 15 
navaoy gn X^P^ zoontoon, cn th BaciAeia coy, h rg rpv^^ tov 
TrapaSeiaov^ €n toTc koAhoic 'ABpAAM Kal 'laaaK Kal 'laKoo^ 
tS)v dytoDv TraTepoov rjpcop^ 66ev AneApA oAyNH Aynn kai cTeNAfMOc, 
'iv6a iTriaKOireT to ^oac toC npocclbnoy coy Kal KaTaXdpn^i Slo, 
TrauTos 20 

'Hpcou Se TO, TeXrj Trjs C^rj9 \pLaTLava Kal ^vdpedTa Kal 
Xe'yci 6 irpcoToSidKovos duapdpTTjTa kv €Lprjui] KaTev- 

Kal virep eiprjurjs Kal €v- Ovuou KvpLe Kvpie, eTiicyNd.r<^f4 
(TTaOdas iravTo^ Koapov Kal ^'^^^c vno tovs noSas tS>v 
tS)V dyiwv tov Oeov e/c/cX?;- kKXeKTMu aov 6t€ OiXeis Kal 25 
(rLa>v Kal virep a>y eKaaTos ^^ OeXeis, povov \a)ph alar- 
npoarjueyKev ^ KaTcc Sid- X^^V^ Kal TrapaTTTtopdToov 
voLav exei Kal tov nepL- Alcltov povoyevovs aovvlov, 

€(TTa>T09 Xaov Kal irdvTOiv KvpLOv Se tov Oeov Kal acoTrjpos 
Kal iraaSiv rjpcoi/ 'Irjaov XpiaTOv' avTos 3° 

6 Xaos ydp kaTLv 6 p6uo9 dvapdpTqTO^ 

Kal irdvTODV Kal naacou. tpaveh knl Trj? yfjs 

58 The Syrian Rite 

6 Up€VS CK(t>(dV€l 

hi ov Kal r)fuv Kal avroTs coy dyaOb^ Kal ^LXdudpcono^ 
6 \a6s 
dues d(f>es avy)(^a>pr)<Tou 6 0eoy rd TrapaiTTCojiaTa rjfjLMU rd 
5 eKOvcTLa, rd aKovaia, rd kv yvaxrei Kal rd ki/ dyvoia 

6 Upctis 

\dpLTL Kal OLKTLp/ioLS Kal (f)LXaydp(07rLa tov fiouoyeuovs crov 
vlov fJLeO' ov evXoyrjTOS €l Kal 8eBo^aap.kvos (tvv t5 iravaym 
Kal dyaBZ Kal ^cdoiTom crov TrvevfxaTi vvv Kal del Kal eh tovs 
lo alS>vas Ta>v atcoucou 

6 Xaos 

'O Upevs 
15 Elprji/rj irdcTLv 

6 Xaos 

Kal TCD TTvevfiaTL aov 

6 dpxiSidKOvos Xt-yet 6 Upcvs cireuxcTai 

"Etl Kal en Sid navTos ku '0 eeoc kai HATHp Tof KYpi'oy 

20 ^Ip^ivxi TOV Kvptov 8er]6w/jieu Kal 6eov Kal (TCOTrjpos hmoon Mh- 

6 Xaos COf XpiCTOy, 6 MerAACC>NYMOC 

KvpLe e\er)(TOV Kypioc, 17 fiaKapta (pvai?, rj 

'TTreprcouTTpoarKOfiLo-deuTcou Kal d(pdovos dyadorrjs, 6 hantoon 

dyiaaOevTODv Tifiicov kirovpa- 6eo9 Kal Agchothc, 6 a)N eyAo- 

25 vLcou dpprJTcov d)(pdurcov thtoc eic Toyc aic2)nac, 6 ka6h- 

kvSo^cdv (po(3ep(ou (f)pLKT<i>v MeNoc eni toon x^poyBiM Kal 

Betoav 8a>pci)p Kvpto) r<3 6e(p So^a^o/xeuos vno tmu aepa- 

rjfiMi/ 8er)Ba)iiev (pLfi^ <a HApecTHKAci X'^i<^' X'^'" 

"Ottco? KvpLos 6 Oeos rj/jLcov 6 AAec kai MypiAi /wypiAAec kyicou 

30 TrpoaSe^dfjievos avrd eh to A^^e^(jC)N Kal dp-^ayyeXoov crpA- 

dyiov Kal vnepovpdvLov voe- tiai'* rd p.ev TTpoa-eve^Oevra croi 

The Liturgy of St. y antes 59 


6v(TLa(jTripLov eh 6(r/ir]v evco- ocmhn eycoAiAc irpocreSe^a) Kal 
Sias di/TLKaTairiiiyfrT} rj/iTu dyid<Tat Kal TeXeiaxraL Karr]- 
rrji/ Betav X^P'-^ '^"^ "^^^ ^icoa-as dyaBl ttj x^dpLTL tov 
AoopeAN TOY iravayiov nNey- xpiarov crov Kal rfj €7rL(j)0LTrj<T€i 5 
MATOC SerjOcofxeu rod iravayiov crov TTvevfiaTOS' 

Thni Iniothta thc ni'cTGOOc Kal dyiaaov Sia-noTa Kal rd? rj/xc- 
THN koinooni'an Tof TTavaytov repas yjrvxds Kal a-oopara Kal 
avTOV Kalirpoa-KvvrjTOV'nNeY- ^d nvevpara Kal y^rjXd^'qcrov 
MATOC alrrja-dpevoL iavToi)^ rds Siavoias Kal dvaKpivov rds 10 
Kal dWriXovs Kal irdaav ttjj/ avueiSi^aei^ Kal eK^aXou d(p' 
^corjv 7]pS>v XpKTTm TO) Oew -qpoov irdaav 'ivvoiav TTOvr)pdv, 
Tjpoop TrapaOcopeOa TravraXoyLapov dcreXyrj^irdaav 

6 Xaos kinOvpLav ala^pdv, iravra Xo- 

Ap-qv yLo-pov dTrpenrj^ irdvTa (pOovov 15 

Kal TV(j)Ov Kal VTTOKpLaLv, Trdv 
yjrevSos, irdvra SoXou, iravra 
TrepKriracrpov ^lcotikov^ irdaav 
nXeove^Lav, irdaav KevoSo^tav, 
irdaav paBvpiav, irdaav KaKiav, 20 
iravra Ovpov, irdaav opyrjv, 
irdaav pvrjaiKaKiav^ irdaav 
IBXaacprjplav^ irdaav KLvrjaiv 
aapKos re Kal irvevparos dirrjX- 
Xorpi(opevr]v rov OeXiqparo? rrjs 25 
dyiorTjros aov 

6 lep€VS CK(f>(i)VCl 

Kal Kara^Lcoaov -qpds Seairora (piXdvOpccure m€ta nAppHciAc 
aKaraKpLrco? kv KaOapa KapSta^ YVX*? cyNTeTpiMMeNH, dveiraia- 
)(yvra> irpoaa>ira>, rjyLaapevoLS x^^^^'^^ roXpdv eniKAAe?c9Ai' ae 30 
TON In toTc oypANoTc dyiov 0€ov TTat6pa Kal Xeyeiv 

6o The Syrian Rite 

6 Xaos 

eABeTCO h BACiAeiA coy, reNH0HTOo to GeAHMA coy oic In oypANQ) 
ka'i eni THC rnc ton ApTON hmwn ton enioycioN Aoc hm?n cHMepON 

5 KAI A(})ec HmTn TA 6(t)eiAHMATA HMOON a)C Ka'i HMeTc A(})l'6MeN ToTc 

6(j)eiAeTAic HMOON KAI MH eiceNefKHc HMAC eic neipACMON aAAa 


6 Upevs €'iriKXiv6jJi€vos Xe-y**- 

lo MCCiON 6 €lScb9 TTjU ddOev^Lav rj/imy, aAAa pycAi hmac aho toy 
noNHpoY Kal tS)V epycou avTov Kai Trdarj^ kirripda^ kol MCGoAeiAC 
avTOv Sid TO ONOMA (Tov TO dyLOv TO eniKAHGeN eni Tr]v rjfMeTepav 



Kal TOV Tlov Kal tov dytov TIvevixaTos vvv Kal del Kal eic toyc 


6 Xaos 

20 <the inclination) 

'O Upevs 
Elprjpr) TrdcTLU 

6 Xaos 

Kal Tw nyev/iaTL aov 

_ 6 dpxiBiaKovos Xt-yei 

Ta? Ke(paXd9 rjfjLcoi/ ro) Kvpuo KXiucofxev 

6 Xaos 

2lol Kvpie 

6 Upevs lirevx^Tai Xeywv ovtws 

30 ^ol UXiuafiep ol SovXol aov Kvpie tov9 iavTcou avykva<i 
kvdiTnov TOV dytov aov OvaiaaTrjpLOV dneKSe^ofxevoL Ta napa 

The Liturgy of St. ya77us 6i 

(jov irXovcna kXer]' TrXova-iav rrjj/ X^P'-^ ^°^ '^^^ '^^^ evXoyiap 
aov e^aTroareLXov tj/jllu SecriroTa kol atiacon tac YYX^c r]ix5dv 

KAI tA COaMATA KA! TA nNGyMATA ha d^LOL yei/a>ljL€6a KOLVOdVol 

KOL fiiroyoL yevecrOai t(ov aytcov aov fivarrjpLCOP eh d(pe<nv 
afiapTLcoi' KOL e/? ^(or]v al<x>vLOv 5 


aif yap Trpoa-KVprjTos Kal BeBb^aa-jxevos v7rdp)(€LS 6 deos r}iicoy 
Kal 6 fiovoyevris <tov vlb? Kal Truevjid gov to iravdyiov vvv 
Kal del Kal eh tovs aicovas tS>v aloovcov 

6 Xaos . lo 


'O UpeVS €K<|)UV€t 

Ka) Ictai iJ X^P'^ '^^^ '"^ k\en r^y dytas Kal 6fxoov(TLOv Kal 
aKTiaTov Kal Trpoa-Kvvqrfj^ rptdSos mcta nduTCov hmwn 15 

6 Xaos 

Kal fierd rod irvev/xaTos (tov, 

'O SiAkovos 

MeTo, (po/Sov &eov irpoar^coiiev 20 

6 lepcus vvj;wv to 8wpov \iy&. Ka0' laurov 

"Afie 6 eN Afioic ANAnAyoMeNOC Kvpie dyiaaov rjiids toj Acpw 
THc cTT^s" x<'^P'"''OC Kal ttj eTTKpoLTTjcreL TOV iravayiov aov irvev- 
fiaTOS' (TV yap eliras SecriroTa "Apioi IcecGe oti kfo^ Afioc eiMi. 
Kvpie 6 6eo9 rj/icoj/^ aKaTdXrjTTTe Oee Aoye t£ HaTpl Kal tq) 25 
dytco UvevjiaTL ofioovcne auvatSie Kal d)(d>pLcrTe, TrpoaSe^aL tov 
ttKTJpaTOv vp,vov kv Tats dytais Kal di/aL/idKTOL^ crov Ovaiai^ (tvv 
ToTs xepovjSlfx Kal a-epa(f>l/jL Kal Trap' kfiov tov dfiapTOdXov Po5>vtos 
Kal XeyovTo^ 


The Syria7i Rite 


Ta ayia toT? dyioi9 

6 Xaos 

Els dyios, etc Kypioc 'Ihcoyc XpicToc 

eic AoIan Oeoy TTAjpoc 

(L H AoIa eic Toyc AioaNAc tcc>n aiojncon. 


'Tirep d(pea-ea)S rStv afxapTLcov 
rjficoj/ Kol IXacTfiov tcoi/ yjrv^cou 
r]/jLa>u KOL v-rrep Trdcrr^s '^v)(^fJ9 

EiTa KXq. Tov dpTov 6 Upcvs Kal Kpa- 

T6l TTJ Se^LO. TO TlfAlCTV Kttl TQ dpiO-TCpd 

TO TJp-Kru Ktti pdiTTCi t6 ttjs Bc^ids ev 
T^ KpaTTjpi \iy<av 


' Evco(Tis TOV navaytov aco- 
eXi^oiihris Kal Karanovov- ^^^^9 Kal rod n/iiov ai/iaros 
/liurjs, eXeouj Kal ^orjdeCas ^ov Kvpiov Kal Beov Kal acorij- 
Oeov eiriSeofMhrjS, Kal km- p^^ ^^s>u 'Irjaov Xptarov 
(TTpocprjs tS)v TrenXavrifxivcov, 
lda^a>s T(£)V daOepovi'Tcou, 

Kal cr4)paYL5«'' to ttjs dpio-T€pds* €iTa 
TOUTco Tw €o-({>paYicrp.€va> to dWo r\\ii<rv 
dvappV(J€(OS TWU alyuaXd)- ^^'^^ eiOtcos dpxcTai neXfiJeiv Kal irpd 
, , ^ TrdvTwv 8i86vai €is eKacTTOv KpaT-fipa 

[p.€pi8a] dirXfiv \iyu)v 


rcDP, avaTrava€(£>s Tcoi' npo- 
K€KOL/j,r]/jL€ucou TTarepoov re Kal 
dSeX^ooy ri/jLOfu TrdvT^s e/c- 

T€ya>9 €L7r<l)jjL€U Kvpi€ kXirjCTOV 
6 Xaos 

Kvpie iXerjaou 

Kvpie eXerjcrou 
Kvpte eXerjaov 
KvpL€ kXer]<TOV 

"HvoaraL Kal rjyiaaTaL Kal 
rereXeLcoTaL eic to onoma toy 


Ari'oY TTNeYMATOc pvp Kal del 
Kal els Tovs alcovas tcou amvodv 

Kal oTav o-<|)pa7iJ|xi tov dpTov Xeyti 


AMApriAN TOY KOCMOYo-^a-ytao-^eiyYTTep 

Kal OTav 8i8w fX6pi8a dirXrjv els 
cKao-TOv KpaTTJpa XtY*'- 

Mepls ayia XpiaTov irAHpHC )(ApiToc 
kaI AAHGe'iAC HaTpof Kal dyiov Ilj/fil- 
fiaros (p H 2^0 2a ka! to KpATOC eic 


The Liturgy of St, James 

KvpLe i\€7](T0V 

KvpL€ eXirjaov 
Kvpie k\ir]<TOv 
KvpL€ eXerjaov 
Kvpie eXirjaou 
Kvpie eXirjaoi/ 
KvpL€ iXirja-op 
KvpL€ kXirjaov 

cixa apX€Tai p,€\({|€kv Kal XIyciv 

Kypioc rroiMAiNei Mfe ka! oyAeN Me 


EyAorHCO) TON KypiON eN ttantI 5 

AiNeTre ton GeoN en toTc Af'oic aytoy. 
*0 SidKovos 
Kupte €v\6yr](TOV 

6 Upeus 1 o 

*0 KvpLOS fvXoyrjaei koI oKaraKpiTOvs 
T]fias diaTTjprjcrei enl rfj fi^TaKrjyf/eL tcop 
dxpcLVTCov avTov 8a>pecov vvv koX del 
KoX els Tovs aloouas tcov ala>va>v. 
Kal orav irXTjpwacoai Xiyti 6 SidKOvos 15 
Kypie ev\6yr](T0V 
6 icpeiis Kky&. 
'O Kvpios €v)(oyr](Tii Kal d^icoaei 
f]p.a.s dyvals rais tcov daKTvXwv AaBaic 


deluai TOic TCOV ttio-tcov ctomacin els 
KadapiafJLov Kal dvaKniviafiov rav yjrv- 
Xa>v avrSiV kol twv crafxcLToov vvv Kai 
aeL Ka\ eis roiis alwvas tcov alcovcov. 

Eira YiveTai iv\-T\ Irepa 

reycAcee kai I'Aexe oti xpHcroc 6 Kypioc 6 peXi^opevo^ Kal prj 
pepi^op-epos Kal roTs ttlcttol^ p,eTa8LB6p^vos Kal prj Sa7raua>/i€P09 
e/y d(p€aLP dpapTicou Kal ^corji/ rrjv alcovLov vvv Kal du Kal e/y 
TOVS ala>vas tcov alcovcov. 


'O dpxiSiaKovos 

Ev ^Iprjvrj TOV XpLCTTOV yjfdX- 


01 t)/dXTai 

TeYCAcee kai lAere on xpHCToc 
6 Kypioc 

'O tcpevs euxV irpo Tqs n€TaXif|ij/€a)s 
Kvpios 6 dfos fjixoiv 6 ovpdvios apTos 
rj (corj TOV navToSf HMAprON eic ton 
oypANON KAI eNconiON COY kaI oyk eiMI 
aIioc fj.€TaKa^e7v t&v d)(pdvTa)v <tov 35 
fivaTripioiv, dXX o)? evcniXiiyxvos Qcos 
d^icoaov fX€ Trj ^dpiTi aov dKaTaKpiTws 


The Syrian Rife 

Aeyovatv ol BiAkovoi Kal 6 Xaos 

AiNGcecac Kvpie Kal y^ApS^c gm- 
hAhcon ra X^^^''! ^^^^^ onooc 

Kal irdXiv 

Ev\apL(rTovii^v <tol Xpcare 

6- ^€09 r]fjLCOU OTL Tj^LCoaa? 
7]llds IJL€Taor\€LV TOV (TCO/XaTOS 

35 Kal ai/jLaros crov els d(j)e(nv 

fjL€Ta(rx^^v TOV dyiov (rcofiaros Koi tov 
Tifiiov oijiaTos els (i(f)€ariu afiapTicov koL 
^cof)V aloiviou 

(Communion of the Priest.) 
EiTa jxeTaSiSwo-i tw k\t)P^. 

"Ot€ 8€ €1TaCpOVO*lV ol SiaKOVOl TOVS 

SicTKOvs Kal Tovs KpaTTJpas els to p-cra- 
8ovvai T^ Xaw Xiyn 6 SidKovos aipwv 


Kvpie evXoyrjcrou 
diroKpCvcTat 6 Upevs 
AoSa Tto OecpTcp ayiaaavTi Kal ayia- 
^ovTi JTavras fjixas 

Xiyti 6 StaKOVos 
'Yn'coeHTi eni royc OYpANOyc 6 Geoc 
KAi en! nACAN thn phn h holA coy Kal 
Y] ^aaiXeia crov diafxevei els tovs alSavas 
Tav altovau 

Kal 0T6 (jIcXXcl 6 BioiKovos TiOtvai els to 
irapaTpdircfov Atyei 6 Upeuj 
'EvXoyrjTov to ouofia Kvpiov tov 6eov 
T]p,5>v els tovs alcovas. 

'O 8idKovos 

Mera (j)6pov Geov TrpoaeXOere 

(Communion of the people.) 

Kal irdXiv oT€ c-iraCpci tov Bio-kov diro 

TOV TrapaTpaireJcu Xcyei 

Kvpie evXoyrjcrov 

6 Upevs Xeyei 

Ao^a Ta QeS fjpwv rc5 dyidcravri 

Trdvras r]p,ds 

Kal oTav diroGTJTai atiTO els ttjv dyiav 
Tpdirefav Xtyei 6 Upevs 
Em TooNOMATou Kypioy eyAorHMeNON 
els TOVS alcovas t5>v ala>voi>v. 

E^x^l 0v(Jiidp,aTos €is TTJv ta-\a.Tf\v 

'Ev)(apicrTOvu€V trot rw acoTrjpL tcov 
oXcDj/ QeS em Trao-ii' ols irapeaxov 

The Litter gy of St. James 


a\iapTi5iV Kol eh C^rju al- 
a>uiou' aKaraKpLTOvs rjfid^ 
(f)v\a^ov SeofieOa coy dyaObs 
Kol (piXdu6pco7ro9 

fjfx'iu dyaBois Ka\ eVi rrj jufraXj;\//ei tcov 
aylcov Koi d)(pavTcov aov fxva-TTjpicov 
Koi Kpo(T(pepo[xev aoi to dvfxinixa tovto 
SfojLtevoi, (})yAa2on vtto rrjv CKenHN 
TOON TTT6pYr<J0N coy Kol Kara^Lwaov 5 
rj/xas fJ-^XP'- '''1^ €(TX»TT]s r]p.S)v avanvoTJs 
fxerex^iv roiv dyiaap-dTcov crov fls dyiacr- 
fibv -^v^oov Koi o-cafidrav, els jSacrtXeia? 
ovpavcov K\rjpovop.iav' ort cri) ei 6 
dyinarpos r]p.cbv 6 Qeos Kal ao\ ttjV 10 
bo^av KaX TTju evx^pio-riav dvn7refJi.7rop.fv 
T(a Harpl kol tq) Yla Koi tco dyico Ilvev- 
fxari viiv Koi de\ koI els tovs alcovas 
Ta>v ala>p(ov 

Kal dpx€Tai 6 opxiBid-KOvos ev tt) fttro^cp 

Ao^a (TOL, So^a aoi^ So^a ctol 

XpL(TT€ ^aa-iXev 

fxoj/oyeue? Aoye rod Uarpoi 

OTL KaTr]^icoaa9 rjfid^ rovs djxaprcdXovs Kal dva^tovs SovXovs <tov 

eu diroXavaeL yeveaOat tcov ' d^pdvTCov aov fivorrripLCov 

eh a,(f)€(rLu afxapricov Kal eh ^corju amuLov 

86^a (TOL, 


Kal oTav TTOiTiaT) tt|V eicroSov apx^Tai 
\iyiiv 6 SiAkovos oijtcos 


'O iepctis €vx€Tai 

*0 0€oy 6 Sid TToXXrju Kal 25 

''Etl Kal en Kal Sid -rravros ev ^aTOv ^LXav6p(i>mav avy- 

elprjurj rov Kvpiov SerjO^- Kara(3d? Ttj daBeveta tS>v Sov- 

H-^^ Xoov (Tov Kal KaTa^Lcoo-a^ r]fj.d9 

6 Xaos peraa-^elv ravrris rrjs eirovpa- 

Kvpie eXerj(Tou p^gy q-qu rpaire^rjr firj KaraKpi- 30 

' 07rco9yevr]TaL7)/jLLi/rj /leTaXrjyjrL^ i/rjs rj/xd^ tov9 afxaprcoXovs enl 

rcou dyLaa-jxaTOdv avrov eh rfj iieTaX-qy^eL tcou d-^pdvTcov 

aTTOTpoTrrjv rravTos TTOvrfpov iivarrfptcDv dXXd (pvXa^ou rjfxds 

7rpdyp.aT0S, eh ecpoSiou ^corj^ dyaOe ev dyLacr[X(£> tov ay tov 

66 The Sylvian Rite 

alcoviov^ €L9 KOLvoiVLav Koi crov TTvevfiaTO? 'iva ayioi ydvo- 

Soopeav Tov dyiov Tluevjiaros {jl^vol evpco/xeu [i^pos kol kXtjpo- 

Ser]6a)p€i^ voptav jieTcc nduroou tcov aymv 

Tr]9 iravayias ayjiavTOV vnep- tcou air'' alStvos aoi ^vapearr]- 

5 evSo^ov evXoy-q jievT]^ Sea- aduTcov ku to) 900x1 Toy npoc- 

7roivr]9 r]fi(iy OeoroKOV Kal danoy coy- Sta rcou oiKTLppcou 

deLTTapOiuov Mapia9, tov tov fioi/oyeuovs crov vlov^ Kvplov 

dyiov 'Icodyyov tov kvBo^ov Se Kal 6eov Kal acoTrjpo^ rjpooy 

7rpo(f)i]Tov npoSpo/iov Kal Irjaov XpiaTOv fieO' ov evXo- 

10 (SaTTTio-Tov, Toov OeiODu Kal yr]T09 d crvu tco iravaytcD Kal 

irav^vcp-qpcov diroaToXcov dyaOw Kal ^coottolco aov nyev- 

pvqpouevaavT^'i kavTOVS Kal paTL 

dXXrjXov^ Kal irdcrav Tr]v 

^COTjU rjpCdV XpL(TT(0 T(p 060) 

15 7rapa6d)pe6a 

6 Xaos 

^ol Kvpi€ 


OTL TjvXoyrjTaL Kal S^So^acrTai to TrdvTipov Kal peyaXo7rp€7r^9 
20 ovopd (TOV TOV TIaTpos Kal tov Tlov Kal tov dyiov JJv^vpaTo^ 
vvi> Kal aei Kal e/y tov^ alawa^ tS>v aid>ucou 


<THE inclination) 

25 'O l€p€VS 

Elprjut] irdaLV 
6 Xaos 

Kal tS> irvevpaTL aov 


30 Tay K€(paXd9 r]pa>v tw Kvpm KXiucopev 

The Liturgy of St. James 67 

6 tepcvs 
'0 Oeoc 6 MefAC ka'i 0aymact6c eVi^e kirX rovs SovXovs aov 
OTL (Tol T0V9 av^has eKXivafi^v, €KT€luou thn ){e\pi aov thn 
KpATAiAN Kol TrXrjpfj evXoyicou Koi eyAorHcON ton Aaon (tov, 
SiacfyvXa^O]/ rrji/ KXrjpouo/jLLav aov I'ua del kol Sia iravTo^ So^d- 5 
^(Ofiey C6 TON MONON zooNTA ka'i aAhGinon GeoN rjficou rr]v dyiav 
Kal 6/j.oov(TLov TpLaSa Tlarepa kol Tlov Kal to dyiov Ilpev/xa 


co) yap npenei kol kiro^etXeTaL rj napa irdvroiv r]p.S>v So^oXoyia 10 
TLfiT) Kal Trpoo-KvuTjOTL^ Kal ^vyapKTTLa TO) Harpl Kal rw T/o) Kal 
TO) dyio^ Uy^v/iaTi vvv Kal d^l Kal eh tovs ala>vas rcou aicoucou 

6 Xaos 


'O SidKovos 

'Eu eipHNH XpicToy yfrdXXcopev. 

Kal irdXiv \€Y€t 

'En eipHNH Xpiarov nopeyGouMeN 

6 Xaos 20 

'En onomati Kypioy. 
Kvpie evXoyrjaoy. 

Euxt| diroXvTiKi] XeyojjLevT] irapd toC 'O Upevs Xt^ei €uxt|v diro xoxi Qvaxaar- 

SiaKovov TifjpCov p-exp** """o^ crK€VO(J)vXaKiov 

'Atto AoIhc 6IC AoIan TTopev- ' Ek AyNAMCooc etc Aynamin TTopeyo- 25^ 

6ll€V0L MCNOi Koi naaav tt]V iv Tco vacd aov 

_,^ , ^ ^ ^ 7T\r]pa>craVT€s 6dav XfiTovpyiau Kal 

lie ypvovfiev tov (TCOTrjpa ^^^ ^^^^^^^ ^^^ ^^pte o 6e6, r,^S>u 

TCOU yj/'V^COl' rjfMCOU TeXeias (I)i\av6 poimas d^Lcocrop rjfiaS) 

F 2 

68 The Syrian Rite 

Ao^a IlaTpL Kal Tl(p kol aytco opBotomhcon thn 62i6N ^^&iv, piCaaov 

fjfjLas €V TO) (f>6^a) (Tov Koi t?)s (Trovpaviov 



^acrikeias a^iaxrov' iv XpioTcS \r)(Tov 

Nvv KOL del KaL et? rovS ra Kvplco t]nS>v neO* ov elXoyr^ros ei a-vv 
alS>vaS '"^ navayico Kal aya6<o Kal fcooTToicp 

He vfipovfieu rov acorrjpa 


(TOV Trvev[xaTi vvv Kai afi Kai eis tovs 
ala)va9 rwv aloipav. 



'O SidKovos 

"Eti Kal €Ti Kal 8ia iravTos cV elprjvr] tov KvpLOV h(r)6a) 

ivyj^ XcYOjievrj ev tm (rK€Uo4>vXaKicp jxctA ttjv airoXvonv 

"eSco/cos r]fuv bea-TTora tov ayiaa-p-bv iv rfj fxeTovcria tov iravayiov aafiOTOS Km 
TOV TLp.lov alp-aros rov fiovoyevovs aov vlov, Kvpiov Be f]p.av Irja-ov Xpia-Tov' 
86s rjfuv Kal Trjv X^'P'" ''^'^ Trvcvp-aTos (Tov tov dyadov Kal (f)v\a^ov T] afia- 
fjiovs iv TTJ TrlcTTei, odfjyrjaov rjpas els TeXeiav vlodeariav Kal aTTokvTpaxTiv Kal els 
IS Tas fieXXoixras alaviovs diroXaixreis' crv yap 6 dytacrfibs Kal (fxoTKriios r]p.(Sv 
6 Qeos Kal 6 [MovoyevTjS (rov vlbs Kal to rrvevp-d (rov to navdyiov vvv Kai aei Kai 
els TOVS alcavas tcov al<av(>)V. 

'O SiaKovos 

'Ei/ elpr]vr] Xpi(TTov 8ia(f)v\a)(^6(Dp,ev 
2o o iepevis 

HvXoyrjTai 6 Qeos 6 evXoySiV Kal dyid^cov did Trjs peTaXrjylreais tcov dyiav Ka\ 
dvpdvTdiV fivcrTrfpioiV vvv Kal del Kal els tovs alcivas Ta>v alo>V(i>v. afxrjv. 





First the priest praises and says 
Glory be to the Father and to the Son and to the Holy Ghost : and upon us 
weak and sinful be mercy and grace at all times 

Prayer of the beginning 
Vouchsafe unto us, o Lord God, with knowledge and fear and beauty of 5 
spiritual order to stand before thee in purity and holiness and to serve thee 
as the lord and creator of all, to whom is due worship from all, Father and 
Son and Holy Ghost, for ever. 


Then he asks pardon of the priests and the people i o 

And he says 

Have mercy upon me, o God, after thy great goodness 

and the rest {of Ps. W) 

And thee glory befitteth, o God, now and at all times and for ever. 

And when he ettters to the altar he says 15 

Into thine house, o God, have I entered and before thy sanctuary have 
I worshipped, o heavenly king : pardon me all wherein I have sinned against 

And when he kisses the horn of the throne he says 
Bind the sacrifice with cords, yea even unto the horns of the altar. 20 

70 The Syrian Rite 

And when he puts off his ordinary clothes he says 
Put off from me the filthy garments wherewith Satan hath clothed me, 
by the loosing of my evil thoughts, and clothe me with the choice garments 
5 that are fitting for the service of thy glory and for the praise of thy holy name, 
o our Lord and our God, for ever 

And when he puis on the Cuthtno he says 
Clothe me, o Lord, with the robe of incorruption and gird me with the 
strength of thine Holy Spirit, o our Lord 
10 And when he puts the Uroro on his neck he says 

Gird thee with thy sword upon thy thigh, o most mighty, according 
to thy worship and renown 

Then he girds his loins with the Zunoro and says 
Thou shalt gird me with strength unto the battle and shalt throw 
] 5 down under me them that rise up against me and tread down mine enemies 

IN MY sight 

And when he puts on the left Zendo he shall say first 
Make my members instruments of righteousness, o Lord, and meet for 
all good and right works, making us pure temples and chosen vessels that 
20 are fit for the service of thy glory and for the praise of thy holy name, o our 
Lord and our God, for ever 

and he adds 
Teach mine hands to fight and strengthen mine arms like a bow of 


25 then putting on the right zendo he says 

Make my members instruments of righteousness and the rest 
and he adds 
Thy right hand shall hold me up and thy loving correction shall 


And when he puts on the Phaino he signs it with three crosses and says 


35 (the preparation of the altar) 

And so he takes the cover off the mysteries and he puts the paten on the left side 
and the chalice on the right and the purificator and the spoon with the paten on the 
left side and the cloud on the right 
And he lights the taper on the right and says 

40 In thy LIGHT SHALL WE SEE LIGHT, O JeSU full of light, who art THE TRUE 

The Liturgy of the Syj^iaji Jacobites 71 

LIGHT THAT LIGHTENETH EVERY creaturc : enlighten us with thy glorious light, 
o EFFULGENCE of the heavenly Father 

and on the left also and says 
O sacred and holy, who dwellest in abodes of light keep far away evil 
passions and hateful thoughts : grant us that with purity of heart we may 5 
do the works of righteousness. • 

And he brings and arranges the seal in the paten and says 

He was led as a lamb to the slaughter and as a sheep BEFORE HIS 

The PLACE, o Lord, which thou hast made for thee to dwell in : 


shall reign for ever and ever 

And when he mixes the chalice he says 
Our Lord Jesus Christ was crucified between two robbers in Jerusalem and 15 
was PIERCED in his side with the spear and there flowed out therefrom 
blood and water and he that saw it bare record and we know that his 
record is true 

I will receive the cup of salvation 

and the rest (jjf Ps. cxvi 13, 14). 20 

Aitd he sets the sedro of penitence 

First the prumion Him whom watchers exalt and to whom angels minister 
and of whom every creature proceeds and is guided, him praise befitteth 

Sedro We beseech thee, o our Lord Jesus Christ, o God, to bless thy 
ser\-ants and these thy worshippers who are gathered together in thine holy 25 
name in this temple. May they put on thy spiritual weapons,- may they 
conquer the wicked one and his host. Spare their sins by thy grace and 
forgive their offences by thy mercy that they may lift up praise unto thee. 
Voice At thy gate, o Lord, do I knock, from thy treasury I ask for mercies. 
I a sinner of years have turned aside from thy way. Grant me to confess 30 
my sins and to forsake them and to live by thy grace. At what gate shall 
we go and knock save at thy gate, o gracious one our Lord, and what have 
we that shall plead with thee for our offence if thy mercies plead not with thee, 
o king whose glory kings do worship? Glory Father and Son and Holy 
Ghost, BE THOU to us an high wall and an house of defence from the wicked 35 
one and from the hosts of him that fighteth against us : with the wings of thy 
mercies hide us when the good are severed from the wicked. Front everlasting 
Let the voice of our ministry be a key that openeth the gates of heaven and 
may the archangels say from out their ranks How sweet is the voice of the 
earthborn ! The Lord quickly answer their request ! The smoke May we be 40 

72 The Syrian Rite 

pardoned and cleansed and sanctified and purified and purged from all the filth 
of sin by this smoke of odours which we offer before thee now, o our Lord 
and our God, and at all times for ever. Examination I have sinned against 
thee, o thou that hast pity on a sinner: receive my supplication and forgive 
5 me my faults : o Lord the lord of all, have mercy on me 
Then he shall say 
Kurilllson three times and Our Father which art in heaven 
and this seal 
Sacrifices of praise may we be accounted worthy to ofier unto thee, o Lord, 
JO a sweet-smelling savour, even all our thoughts and words and deeds and holo- 
causts, and without spot to appear before thee all the days of our life, o Father 
and Son and Holy Ghost for ever. 

The service of penitence is finished which was foreshadowed by the old covenant 
and the law. 

J 5 The second service of the Kurbono 

First the priest praises and says 
Glory be to the Father and to the Son and to the Holy Ghost : and upon 
us weak and sinful be mercy and grace at all times 

2o Vouchsafe us, o Lord God, having our hearts sprinkled and clean 
FROM all EVIL conscience, to be accounted worthy to enter into thine holy 
of holies, high and exalted, and in purity and holiness to stand before thine 
holy altar and present unto thee reasonable and spiritual sacrifices in 
the belief of the truth, o our Lord. 
2= And afterwards bowing down he adds and says the prayer for himself 

O Lord God almighty who pardonest guilty men and hast no pleasure in 
THE death of a sinner : to thee, o Lord, do I stretch forth the hands of my 
heart and I implore of thee forgiveness for all my unlawful deeds, albeit 
unworthy : but I beseech thee keep my mind from the operations of the enemy, 
:^o mine eyes that they look not incontinently, mine ears that they listen not to 
vanities, mine hands from the service of hateful things, and my reins that they 
be moved in thee, so that I be entirely thine. And from thee be there granted 
unto me the gift of thy divine mysteries, o Christ our Lord and our God, for 
ever. Amen, 


Then he rises and ascends the step and says 

Stomen kalos 

< The people) 


The Lihirgy of the Syj^ian Jacobites j;^ 

And again removmg the veils, that is the covering of the mysteries, he places that 
of the paten on the south, and that of the chalice on the north. Over that of the 
paten he says 
The Lord is king and hath put on glorious apparel : the Lord hath 


and the rest (of Ps. xciii') 
[Over that of the chalice he says 

O pure and spotless Lamb who offered to his Father an acceptable offering 
for the expiation and redemption of the whole world : vouchsafe us to offer 
ourselves to thee a living sacrifice wellpleasing unto thee and like unto lo 
thy sacrifice which was for us, o Christ our God for ever. Amen] 

And he [stretches forth his hands in the form of a cross, his right hand over his 
left and] takes the paten in his right hand and the chalice in his left crosswise [and 
lifts them up on high above the part where is the fixed tabltth6\ and says the general 

prayer on this wise 1 5 

The memorial of our Lord and our God and our Saviour Jesus Christ and of 
all his saving dispensation on our behalf: to wit the message of the watcher, 
and his glorious conception and his birth in the flesh and his baptism in the 
Jordan and his fast of forty days and his saving passion and his uplifting on the 
cross and his quickening death and his honourable burial and his glorious 20 
resurrection and his ascension into heaven and his session on the right hand of 
God the Father ; according to his own command unto us we are commemorat- 
ing at this time upon the eucharist that is set before us. Then particularly for 
our father Adam and our mother Eve and the holy mother of God Mary and the 
prophets and apostles, preachers and evangelists and martyrs and confessors, 25 
righteous men and priests and holy fathers and true shepherds and orthodox 
doctors, solitaries and cenobites and those who are standing and praying with 
us with all those who since the world began have been wellpleasing unto thee 
from our father Adam even unto this day. Again we are commemorating our 
fathers and our brethren and our masters who have taught us the word of truth 30 
and our departed and all the faithful departed, particularly and by name them 
that are of our blood and them that had part in the building of this temple and 
them that had part and are still taking part in the support of this place, and all 
that take part with us whether in word or in deed, in little or in much, especially 
him for whom and in whose behalf this kurbono is offered here he mentions him. 35 
for whom (Jie is celebrating^ and pardon his offences and his sins in thy mercy. 
O God, make a good remembrance for N : then for whoso is worthy : and if he is 
offering for the mother of God or for one of the saints let him say and for saint mar 
N whose commemoration we are celebrating today : then he shall say particu- 
larly then for the holy mother of God Mary in whose honour and for whom this 40 
kurbono is offered today peculiarly and distinctly that she, o my Lord, may be an 
intercessor unto thee in the behalf of every one that taketh refuge in the aid of 
her prayers. O good and merciful God, by her heard and acceptable prayers unto 
thee answer in thy goodness his requests who sets apart and honours her 

74 The Syrian Rite 

remembrance : remove from him temptations and chastisements and rods of 
anger and forgive his offences in thy mercy, by the prayers of thy mother and 
of all thy saints. Amen. Again O God, thou wast the offering and to thee the 
offering is offered : receive this offering from my w^eak and sinful hands for the 
5 soul oi N and he repeats it three times. Again O God, in thy graciousness make 
rest and good remembrance to my father and to my mother. And if for the sick 
O merciful God, be gracious to TV and grant him healing of soul and body. And 
if for the departed O God, make to him rest and good fruition in thy mansions of 
light with all the doers of thy will. And make rest and good remembrance to 

lo my father and to my mother and to all who are with me and who have com- 
panionship with me and to all who ask of our weakness that we make memorial 
of them in this thine offering offered unto thee by our sinfulness, whose names 
are known unto thee. 

And he puts down the mysteries and sets the chalice to the east and the paten to 

^? the west on the tablttho and he covers them with the annaphura and says 

His glory covered the heavens and all creation was full of his praise. 

(the censing) 

The deacon 

20 Stomen kalos 

(^The people^ 

The pnest 

The general prumton To that glorious and adorable one 

25 who hath magnified the memory of her that brought him forth 

in heaven and in earth and who hath made victorious the 

memory of his saints in every spot and place and on every wise 

and hath distilled the dew of mercy and compassion on the limbs 

of the faithful departed : to him praise is fitting 

30 And he sets the sedro We adore and give thanks and glorify 

thee, the creator of the worlds and disposer of things created, 

the blessed root that budded forth and sprang up out of a dry 

GROUND, even of Mary, and all the earth was filled with the 

savour of its glorious sweetness and it drove away the foul 

35 savour of heathenness from all regions by its glorious doctrine. 

We offer before thee this incense after the pattern of Aaron the 

priest who offered pure incense unto thee in the tabernacle that 

was for a time and stayed thereby the plague from the people 

The Liturgy of the Syrian Jacobites 75 

of Israel. So we beseech thee, o Lord, receive this savour of 
spices which our lowhness offers unto thee by reason of our 
sins and our offences, in the behalf of our father Adam and our 
mother Eve, in the behalf of the prophets and apostles, in the 
behalf of the just and righteous, in the behalf of the martyrs 5 
and confessors, in the behalf of the fathers and orthodox doctors, 
in the behalf of the monks and cenobites, in the behalf of the 
holy mother of God Mary, in the behalf of orphans and widows, 
in the behalf of the distressed and the afflicted, in the behalf of 
the sick and oppressed, in the behalf of all who have spoken 10 
and charged us to remember them in prayers to thee, o Christ 
our God, and in the behalf of the living and the dead and the 
repose of their souls in the heavenly Jerusalem. And glory and 
worship we will send up to thee, o my Lord, and to thy Father 
and to thine Holy Spirit now and at all times for ever. Amen 15 

He burns incense and says 

To the glory and honour of the holy and glorious Trinity 
incense is set on by my hands weak and sinful 

Let us pray all of us : mercy and grace ask we from the Lord. 
O merciful Lord, have mercy on us and help us 20 

and he takes the incense and worshipping censes the midst of the table of life three 
times, which is a type of the Father, sayittg 

Adoration to the gracious Father 

and the north horn he censes three times, which is a type of the Son, and says 

Adoration to the merciful Son 25 

and the south horn he censes three times, which ts a symbol of the Holy Ghost, 

Adoration to the living and holy Spirit 

and he ascends the step and raises the incense over the mysteries on the east side and 
says this Voice 

V Rejoice in the Lord, o ye righteous 30 

With the smoke of spices be there a remembrance to 
the Virgin Mary mother of God 

and bringing it to the west side he says 

Praise him, all ye peoples 

With the smoke of spices be there a remembrance to 35 
the holy prophets apostles and martyrs 

76 The Syrian Rite 

and to the north side saying 

Glory be to the Father and to the Son and to the Holy Ghost 
With the smoke of spices be there a remembrance to 
the doctors and the priests and the just and the 
5 righteous 

and to the south side saying 

From everlasting to everlasting world without end 

With the smoke of spices be there a remembrance to the 
holy church and all her children 

IQ and he lowers the censer in a circle over the mysteries three times and 

descends from the step saying this 

Smoke Receive, o my Lord, in thy mercy the incense of thy 
servants and be reconciled by the smoke of thy priests and be 
appeased by the service of thy worshippers and magnify thereby 

15 the remembrance of thy mother and of thy saints and of all the 
faithful departed, o Son the Christ who with thy Father and 
thine Holy Spirit art worshipped and glorified now and at all 
times for ever. The seal May the just and righteous, the 
prophets and apostles and martyrs and confessors and the holy 

20 mother of God Mary and all the saints who in all generations 
have been wellpleasing unto thee, o God, be intercessors and 
suppliants unto thee in the behalf of the souls of all of us, that 
by their prayers and supplications wrath may cease from thy 
people. And have mercy on the flock of thy pasture and make 

25 thy tranquillity and thy peace to dwell in the four quarters 
of the world and to the departed grant pardon in thy 
goodness, o our Lord and our God, for ever. Examination 
Let Mary who brought thee forth and John who baptized 
thee be suppliants unto thee in our behalf : and have 

30 mercy upon us. 


^ [If there be lessons for that day from the books of the Old Testament the 
people shall say 

A voice 
35 (and the resty 

The Lihcrgy of the Syrian Jacobites 77 

Then the lessons shall be read] 

{And the Lord said unto Moses Wherefore criest thou 
AND HIS servant Moses Exod. xiv 15-31 

All wisdom cometh from the Lord turneth away 

WRATH EccluS. i 1-2 1 5 

The wilderness and the solitary place sorrow 

and shall flee away is. xxxv\ 

And he begins the responsory of Mar Severns 

By the prayers of Mary who brought thee forth and of John 
who baptized thee 10 

V I WILL MAGNIFY THEE, o GoD MY KING, whose only-begotten 
Son who was immortal in his nature and came in 
grace for the life and salvation of the race of men and 
became incarnate of the holy and glorious pure virgin 
the mother of God Mary: he took a body without 15 
change and was crucified for us, even Christ our God, 
and by his death trampled under foot our death and 
destroyed it, who is one of the holy Trinity and is 
worshipped and glorified equally with his Father and 
his Holy Spirit 20 

Have mercy on us all. 

And they say 

Holy art thou, o God : holy, o mighty: holy, o immortal 
who wast crucified for us : have mercy upon us 

Holy art thou, o God : holy, o mighty: holy, o immortal 25 
who wast crucified for us : have mercy upon us 

Holy art thou, o God : holy, o mighty: holy, o immortal 
who wast crucified for us : have mercy upon us 


Kurillison 30 

three times. 

78 The Syrian Rite 

^ [ The people The priest 

The chosen apostles Vouchsafe us, o Lord God, 

{and the rest) by the intercession of thine 

holy apostles to be unmoved 

5 and immovable in the faith 

and to be stablished in their 
doctrines and by good and 
profitable works to be well- 
pleasing to thy godhead, re- 

[o joicing in thee all the days 

of our life and to the end, 
o Christ our God and the 
hope of our life and the 
saviour of our souls for ever. 

1 5 Amen] 

He reads the Praxis 

Beloved {whosoever believeth that hath 

NOT life I Jo. V 1-12}. 

The people Again the prayer before the Apostle 

20 Paul the blessed apostle Accept, o Lord God, our 

{and the rest) prayers and our supplications 

which are at this time before 

thee and account us worthy 

with purity and holiness to 

'5 keep thy commandments and 

those of thy divine apostles 
and of Paul the architect 
and builder of thine holy 
church, o our Lord and our 

30 God for ever 

The deacon 

Paul the apostle : from the Epistle to {the Corinthians} 

Bless, o my Lord 

My brethren {I would not that ye should be ignorant 
35 able to bear it I Cor. x 1-13} 

The Lihirgy of the Syrian Jacobites 79 

The deacon 

Bless, o my Lord. 

The people 

Halleluiah and halleluiah 
Offer to him '^[sacrifices, bring presents 5 

Come into the courts of the Lord and worship him in 
his holy temple : be thankful unto him and speak good 

OF his name 

by whom life is bestowed 

Halleluiah]. ic 

The deacon The priest before the Gospel 

Bless, o my Lord Grant us, o Lord God, the 

With silence '[stand, ye knowledge of thy divine words 
hearers, for this is the holy and fill us with the understand- 
Gospel which is being read, ing of thine holy Gospel and 
Brethren, haste ye and hear the riches of thy divine gifts 
and acknowledge the word and the indwelling of thine 
of the living God] Holy Spirit and give us with 

joy to keep thy commandments 
and accompHsh them and fulfil 
thy will and to be accounted 
worthy of the blessings and 
the mercies that are from thee 
now and at all times 

The priest 

Peace be to you all 

The people 

And with thy spirit 

The priest 

The holy Gospel of our Lord Jesus Christ, the life-giving 
Gospel of {Luke} the apostle who preached life and salvation 
to the world 

The deacon 

Blessed is he that cometh in the name of the Lord 

J 5 

8o The Syrian Rite 

The priest 

In the time therefore of the dispensation of our Lord and our 
God and our Saviour Jesus Christ, the Word of the living God 
who was incarnate of the virgin Mary, these things were done 

The deacon 

We beheve and confess 

The priest 

{And as the people were in expectation in thee 

I AM WELL pleased 5. Luke m 15-22} 
And peace be to you all 

The people 

And with thy spirit 

This prayer 

To our Lord Jesus Christ be our praise and our thanksgiving 
and our blessing for his lifegiving word to us, and to his Father 
who sent him for our salvation, and to his living and holy Spirit 
who giveth us life, now and at all times for ever. Amen. 


20 And he sets the sedro of the Entrance 

Let US pray all of us : ask we mercy and grace from the Lord. 
O merciful Lord have mercy on us and help us 

Prumion ^\ With the operation of good works and noble and 
holy thoughts and the pleasant savour of the true faith and the 
25 firstfruits of the gifts of glorious immortal lives be we accounted 
worthy to offer to the highpriest of our confession, even 
Jesus Christ, a holy and righteous sacrifice for that he of him- 
self hath MADE purification of our sins and redeemed the 
world by his sacrifice : whom befitteth glory and honour 
30 and worship at this time of the celebration of the divine 
eucharist and at all times} 

Sedro of the entrance ^{O Christ who art God the maker 
and the possessor of all, the redemptive breath of the worlds, 
pure immortal chrism and pleasant savour that never dieth, the 


The Liturgy of the Syrian Jacobites 8 i 

sweet and pleasant savour, the knowledge of thee filleth our 
hearts and thou hast vouchsafed to us poor and earthly things 
to stand before thee and to hear and to minister the service 
of thy divine and unspeakable mysteries which even angels 
DESIRE TO LOOK INTO. Free our souls, o Lord, from the 5 
yoke of the bondage of sin that we may live before thee with 
watchfulness of mind and fixed rules of conversation all the 
days of our lives and come to a blessed end and to life everlast- 
ing, wherefrom troubles and lamentations and groanings are 
moved far off: through thy grace and the goodpleasure of thy 10 
Father blessing and blessed, who sent thee to save us, and 
:hrough the operation of thy Spirit allholy and good and 
adorable and lifegiving and consubstantial with thee now 
ind at all times for ever} 

He continues 15 

From God may we receive pardon of offences and remission 
Df sins in both worlds for ever. Amen 

And he adds 

Peace be to you all 

The people 20 

And with thy spirit 

The priest 

May the pardon of the Son of God be bestowed on our souls 
ind on the souls of our fathers and of our brethren and of our 
masters and of our teachers and of our departed and of all the 25 
iaithful departed, children of the holy church, in both worlds for 
sver. Amen 

And he burns incense and makes three crosses on the censer and says 

Let US answer and say Ho>I*ly is the holy Father, ho^ly is 
;he holy Son, ho^ly is the living and holy Spirit, who halloweth 3° 
:he incense of the sinner his servant, sparing and having 
mercy on our souls and on the souls of our fathers and of our 
Drethren and of our masters and of our teachers and of our 
departed and of all the faithful departed, children of the holy 
:hurch, in both worlds for ever and ever. Amen. 35 


S2 The Syrian Rite 

The deacon 

Sophia and Proschomen 

The priest begins 
5 3 [each of the faithful shall say I believe and the priest shall say We believe] 

I believe ^[in one God the Father almighty maker of heaven 
and earth and of all things visible and invisible. And in one 
Lord Jesus Christ the only Son of God, who was begotten of 
the Father before all worlds, light of light, very God of very 

10 God, begotten and not made, and equal in substance to his 
Father : by whom all things were made : who for us men and 
for our salvation came down from heaven and was incarnate of 
the Holy Ghost and of the virgin Mary mother of God and was 
made man and was crucified for us in the days of Pontius Pilate 

15 and suffered and died and was buried and rose again the third 
day as he willed and ascended into heaven and sat down at 
the right hand of his Father and he shall come again in glory 
to judge the quick and the dead : of whose kingdom there is no 
end. And in one Holy Ghost who is the Lord, the quickener 

20 of all things, who proceedeth from the Father, and with the 
Father and with the Son is worshipped and glorified, who spake 
by the apostles and the prophets*. And in one church apostolic 
catholic and glorious^ : I acknowledge that there is one baptism 
which is for the remission of sins and I look for the resurrection 

25 of the dead and the new life in the world to come. Amen.] 

And he washes the tips of his fingers in water and says 

Wash away, o Lord God, the foul pollution of my soul and 
cleanse me with thy sprinkling of life that in purity and in 

30 holiness I may be accounted worthy to go in to the holy of 
holies, thine holy and hallowing house, and without defilement 
to handle thine adorable and divine mysteries, that with pure 
conscience I may offer unto thee a living sacrifice that may 
be WELLPLEASiNG UNTO thy godhcad and like unto thy glorious 

35 sacrifice, our Lord and our God, for ever. 

a Bodl. MS. Marshall 327 f. 182 : prophets and apostles 
^ tb. holy catholic and apostolic 

The Liturgy of the Syrian Jacobites ^2) 

Again he asks for forgiveness and says 

My brethren and my masters, pray for me that my sacrifice 
be accepted. 

And he bows down before the table of life and prays this prayer in silence 

and says 5 

O holy and glorious Trinity, have mercy upon me : o holy 
and glorious Trinity, forgive me my sin : o holy and glorious 
Trinity, receive this offering from my weak and sinful hands. 
O God, in thy mercy make rest and good remembrance on 
thine holy and heavenly altar for thy mother and for thy saints lo 
and for all the faithful departed. O God, pardon and remit in 
this hour the sins of thy sinful servant and help my weakness 
which crieth unto thee at all times and by the prayers of thy 
mother and of all thy saints, o God, in thy lovingkindness 
pardon and remit the sins of them of our blood, our fathers and 15 
our brethren and our masters and of him for whom and in the 
behalf of whom this sacrifice is offered 

here he mentions whomsoever he will. 
And he ascends the step and kisses the throne and begins the Kurobho 

The Annaphura of Mar James the brother of our Lord 20 

First the prayer before the Peace 

O God of all and Lord, account these our unworthy selves 
worthy of this salvation, o thou lover of men, that pure of all 
GUILE AND all HYPOCRISY we may greet one another with 25 
A kiss holy and divine, being united with the bond of love 
and peace : through our Lord God and Saviour Jesus Christ 
thine only Son our Lord through whom and with whom to 
thee is fitting glory and honour and dominion with thy Spirit 
allholy and good and adorable and lifegiving and consubstan- 30 
tial with thee now and ever and world without end 

The people 


The priest 

Peace be to you all 35 

The people 

And with thy spirit 
G 2 

84 The Syriafz Rite 

The deacon 

Give we the Peace 

The people 

Account us worthy, o Lord. 


The deacon 

Let US bow down our heads before the Lord 

The people 

Before thee, o Lord 

IQ The priest 

Thou who alone art a merciful Lord, send thy blessings on 
them that bend their necks before thine holy altar, o thou that 


ARE LOWLY, and bless them : through the grace and mercies 
15 and love towards mankind of Christ thine only Son through 
whom and with whom to thee is fitting glory and honour and 
dominion with thy Spirit allholyand good and adorable and life- 
giving and consubstantial with thee now and ever and world 
without end 

20 The people 



The priest 

O God the Father who for thy great and unspeakable love 

25 towards mankind didst send thy Son into the world to bring 

AGAIN the sheep THAT WAS GONE ASTRAY, tum not away thy 

face from us who offer this fearful and unbloody sacrifice : for 


We intreat therefore and beseech thy goodness that this mystery 
30 which is administered for our redemption be not for judgement 
unto thy people but for the wiping out of sins and for forgive- 
ness of trespasses and for thanksgiving unto thee : through the 
grace and mercies and love towards mankind of thine only Son 
through whom and with whom to thee is fitting glory and honour 

The Liturgy of the Syrian Jacobites 85 

and dominion with thy Spirit allholy and good and adorable 
and Hfegiving and consubstantial with thee now and ever and 
world without end 

The people 



The deacon 

Stand we fairly 

The people 

Mercies, peace, <a sacrifice of praise) 10 

He makes the annaphura to flutter and says 

The love of God the Father and the grace ^[of the only- 
begotten Son AND the fellowship and descent of the Holy 
Ghost be with you all, my brethren, evermore] 15 

The people 
And with thy spirit 

The priest 

The minds and hearts of all of us be on high 

The people 20 

They are with the Lord our God 

The priest 

Let US give thanks unto the Lord with fear ^[and worship with 

The people 25 

It is meet and right 

The priest : g^hontho 

It is very meet right fitting and our bounden duty to 
praise thee, to bless thee, to celebrate thee, to worship thee, to 
give thanks to thee the creator of every creature visible 3° 

AND invisible 

whom THE heavens and the heavens of heavens praise and 
all the hosts of them, the sun and the moon and all 
the choir of the stars, the earth and the sea and all 35 

86 The Syrian Rite 


archangels princedoms powers thrones dominations vir- 
tues above the world, heavenly armies, the cherubin with 

5 many eyes, and the seraphin with six wings and with two of 
their wings they veil their face and with twain their 
feet and with twain they do fly one to another, with 
unceasing voices and unhushed theologies, a hymn of victory 
majesty and excellent glory with clear voice hymning, and 

lo crying and shouting and saying 

The people 

Holy holy holy mighty Lord God of sabaoth 
of the glory and honour of whose majesty 
heaven and earth are full 
15 Hosanna in the highest 

Blessed is he that came and cometh 

in the name of the Lord 

Hosanna in the highest 

The priest : g^hontho 

20 Even as in truth thou art holy, king of the worlds and 
giver of all holiness, and holy also is thine onlybegotten Son 
our Lord and God and Saviour Jesus Christ and holy also is 
thine Holy Spirit who searcheth all things, even the deep 
things of thee, God and Father. For holy art thou all- 

25 sovereign almighty terrible good, of fellowfeeling and especially 
as touching thy creature : who madest man out of earth and 
gavest him delight in paradise : but when he transgressed thy 
commandment and fell thou didst not pass him by nor forsake 
him, o good, but didst chasten him as an exceeding merciful 

30 father : thou calledst him by the law, thou didst lead him by the 
prophets and last of all didst send thine onlybegotten Son 
INTO the world that he might renew thine image : who, when 
he had come down and been incarnate of the Holy Ghost and 
of the holy mother of God and evervirgin Mary and conversed 

35 with men and done all things for the redemption of o,ur race 

and when he was about to accept a voluntary death for us 
sinners, himself without sin, in the same night in which he 

The Liturgy of the Syrian Jacobites 87 


TOOK BREAD on his holy spotless and unpolluted hands and 
showed it to thee, God and Father, and when he had given 


disciples and holy apostles saying Take, eat of it : this is my 5 
BODY which FOR YOU and for many is broken and given for 
the remission of sins and for eternal life 

The people 


The priest lo 

And likewise also the cup after he had supped when he 
had mixed with wine and water he gave thanks >^ blessed >^ 
hallowed ^ and gave to his disciples and holy apostles saying 
Take, drink ye all of it : this is my blood of the new 
testament which for you and for many is shed and given 15 
for the remission of sins and for eternal life 

The people 


The priest 

Do THIS in remembrance of me : FOR AS often as ye eat 20 
confess my resurrection until I come 

The people 

Thy death, o Lord, "[we commemorate and thy resurrection we 

confess and thy second coming we look for, and we ask of thee 25 

mercy and compassion and we implore the forgiveness of sins. 

Thy mercies be upon us all]. 

The priest 

Commemorating therefore, o Lord, thy death and thy resur- 30 
rection on the third day from the tomb and thine ascension into 
heaven and thy session at the right hand of God the Father and 
as well thy second coming fearful and glorious wherein thou 

SHALT judge THE WORLD IN RIGHTEOUSNESS, whcn thou shalt 

render to every one according to his deeds, we offer thee 35 
this fearful and unbloody sacrifice that thou deal not with us 

88 The Syrian Rite 


iniquities, but after thy leniency and thy great and unspeakable 
love towards mankind blot out the sins of us thy servants who 
intreat thee. For thy people and thine inheritance intreat thee 
5 and through thee and with thee the Father saying 

The people 

Have mercy ®[upon us, o God the Father almighty, have 
mercy upon us] 

The priest 

TO We too, o Lord, receiving thy grace, ^[weak and sinful, thy 
servants, give thanks unto thee and praise thee for all things 
and by reason of all things] 

The people 

We glorify thee, *'[we bless thee, we worship thee, we believe 
15 in thee : we pray thee be propitious, o Lord God, have mercy 
upon us and hear us] 

The deacon 

In silence and fear ^ [stand and pray. The peace and tran- 
quillity of God the Father of us all be with us. Cry we 
20 and say we thrice Kurilllson Kurilllson Kurilllson] 

The priest : g^hontho : the Invocation of the Holy Ghost 

Have mercy upon us, God the Father almighty, and send upon 
us and upon these gifts set before thee thine Holy Spirit the Lord 
and the lifegiver who shareth thy throne, God and Father, and 
25 shareth the kingdom with the Son, who is of one substance and 
coeternal, who spake in the law and the prophets and thy new 
testament, who descended in the likeness of a dove upon our 
Lord Jesus Christ in the river Jordan, who descended upon the 
holy apostles in the likeness of fiery tongues 

30 The priest 

Hear me, o Lord : ''[hear me, o Lord : hear me, o Lord,] and 
have mercy upon us: [and may thy holy and living Spirit, 
o Lord, come and descend upon me and upon this oblation] 

The people 
35 Kurilllson 

The priest : t^litho 

that coming down he may make of this bread the lifegiving 
body >i< the redeeming body ^ the heavenly body ^ the body 

The Littu'gy of the Syrian Jacobites 89 

which sets free our souls and bodies, the body of our Lord 
God and Saviour Jesus Christ for the remission of sins and 
eternal life to them that receive. Amen 

The people 
Amen 5 

The priest 

And the mixture that is in this cup the blood of the new- 
testament '^ the redeeming blood ^ the lifegiving blood ^ the 
heavenly blood which sets free our souls and bodies, the blood 
of our Lord God and Saviour Jesus Christ for the remission of ^o 
sins and eternal life to those who receive it. Amen 

The people 


The priest 

That they be to all who receive of them the hallowing of souls 15 
and bodies, fruitfulness in good works, for the confirmation of 
thy holy church which thou hast founded upon the rock of 
the faith and the gates of hell shall not prevail against 
IT, delivering it from all heresy and from every stumblingblock 
of them that do iniquity even unto the end of the world : 20 
by the grace and mercies and love towards mankind of thine only 
Son through whom and with whom to thee is fitting glory and 
honour and dominion with thy Spirit allholy and good and 
adorable and lifegiving and consubstantial with thee now and 
ever and world without end 25 

The people 


^[The deacon The priest: g^hontho 

Bless, o Lord Wherefore we offer unto 30 
Let us pray and beseech our thee, o Lord, this same fear- 
Lord and our God at this ful and unbloody sacrifice for 
great and dread and holy these thine holy places which 
moment for our fathers and thou hast glorified by the 
rulers who are over us this manifestation of th}' Christ 35 
day in this present life and and especially for the holy 

90 The Syi'iaji Rite 

tend and rule the holy Sion the mother of all 
churches of God : the vener- churches : and for thine holy 
able and most blessed mar church which is in all the 
N our patriarch : and for world : grant her, o Lord, 
5 mar N metropolitan with the the rich gifts of thine Holy 
residue of the metropolitans Spirit 

and venerable orthodox Remember also, o Lord, our 

bishops let us beseech the pious bishops who rightly 

Lord] divide for us the word of 

JO TRUTH : especially the fathers 

our patriarchs mar N and our 
bishop. Grant them, o Lord, an honourable old age : for a long 
time preserve them tending thy people in all piety and 
15 Remember also, o Lord, this honourable presbytery which is 
here and in every place and the diaconate in Christ and the 
residue of all the ministry and every order of the church 

Remember also, o Lord, my lowliness whom all unworthy as 

I am thou hast accounted worthy to call upon thee. Remember 

20 NOT the sins of my youth and mine ignorances but after the 


before thee ? For with thee is propitiation : visit me and 
purify me and where sin aboundeth there let thy grace 


Remember also, o Lord, those from among our brethren who 
are cast into bondage and are in prison and in exile, them that 
are sick and ill and them that are oppressed and vexed of evil 


30 Remember also, o Lord, the air and the rains and the dews 
and the fruits of the earth : bless the crown of the year 

WITH THY goodness, for THE EYES OF ALL hope In THEE AND 
THINE allsufficing hand and FILLEST all THINGS LIVING WITH 
35 good WILL 


And deliver us, o Lord God, from all oppression and wrath 
and straits and all hurt and opposition of wicked men and from 

The Liturgy of the Sy7^ian Jacobites 

all force and violence of devils and from every scourge sent from 
thee, o God, which is brought upon us by reason of our sins 
and preserve us in the orthodox faith and the keeping of thine 
holy lifegiving commandments, us indeed and all that are 
accounted worthy to stand before thee and to wait for the rich 5 
mercies which come from thee : for thou art a God that taketh 
pleasure in mercy and to thee we offer up glory and to thine 
only Son and to thy Spirit allholy and good and adorable and 
lifegiving and consubstantial with thee now and ever and world 
without end 10 

The people 


^ [ The deacon The priest : gehontho 

Again then we commemorate Again vouchsafe to remem- 
all our faithful brethren true ber those who stand with us 15 

christians who have before 
bidden and charged our 
humility and our weakness 
to remember them in this 
hour and at this time : and 
for all who have been cast 
into all manner of grievous 
temptations and take refuge 
in thee, o Lord, the mighty 
God, and for their salvation 
and their visitation by thee 
speedily: and for this city 
preserved of God and for 
the concord and advance of 
the faithful inhabiters there- 
of that they be exercised in 
virtue let us beseech the 

and pray with us, our fathers 
and brethren, and those who 

Remember also, o Lord, 
those who have charged us 20 
to remember them in our 
prayers to thee our God and 
to each one grant, o Lord, 
this request which has respect 
to their salvation 25 

Remember also, o Lord, 
those who have offered the 
offerings at thine holy altar 
and those for whom each has 
offered and those who have 30 
wished to offer and could not 
and those who are in anyone's 
mind and those who are now 

mentioned by name 
Telitho 35 

Remember, o Lord, all those whom we have mentioned and 
those whom we have not mentioned : according to the greatness 
of thy reconciliation afford them the joy of thy salvation, receiving 


The Syrian Rite 

their sacrifices on to the expanses of thine heaven, vouchsafing 
unto them visitation and succour from thee : strengthen them 
with thy power and arm them with thy might : for thou 
art merciful and hast pleasure in mercy. To thee is fitting 
5 glory and honour and power with thine only Son and to thy 
Spirit allholy and good and lifegiving and adorable and consub- 
stantial with thee now and ever and world without end 

The people 


JO " \The deacon 

Again then we commemorate 

all faithful kings and true 

christians who in the four 

quarters of this world have 
15 founded and established 

churches and monasteries 

of God : and for every 

christian polity, the clergy 

and the faithful people, that 
20 they be exercised in virtue 

let us beseech the Lord] 


The priest: g^hontho 

Remember, o Lord, our re- 
ligious kings and queens : lay 


them, subdue unto them all 
their enemies and them that 
fight against them, that we 


AND humility 

For thou art an house of refuge of salvation and an help- 
ing power and a victorious leader of all them that call unto thee 
25 and hope in thee, o Lord, and to thee we offer up glory and to 
thine only Son and to thy Spirit allholy and good and ador- 
able and lifegiving and consubstantial with thee now and ever 
and world without end 

The people 


The priest : g^hontho 



^ [ The deacon 

Again then we commemorate 
her who is to be called 
blessed and glorified of all 
generations of the earth, 
holy and blessed and ever- 
virgin blessed mother of 

Forasmuch then, o Lord, as 
thou hast the power of life and 
of death and art a God of mer- 
cies and of love towards man- 
kind, vouchsafe to remember 
all those who have been well- 

The Lihcrgy of the Syrian yaco biles 

God Mary : and with her 
also let us remember the 
prophets and apostles and 
evangelists and preachers 
and martyrs and confessors 
and blessed John Baptist 
messenger and forerunner 
and the holy and glorious 
mar Stephen chief of dea- 
cons and first of martyrs. 
Let us therefore remember 
together all the saints : let 
us beseech the Lord] 


pleasing unto thee since the 
world began, holy fathers and 
forefathers, prophets and apos- 
tles and John the forerunner 
and baptist and S. Stephen 5 
chief of deacons and first of 
martyrs, and the holy and 
glorious mother of God and 
evervirgin Mary and all saints 


We ask of thee, o Lord great in mercies, who makest possible 15 
things impossible, unite us to the blessed church, number us 
with that church, give us a place through thy grace among the 


we too remember them that they too while they stand before 
thy lofty tribunal may remember our misery and poverty and 20 
may offer unto thee with us this fearful and unbloody sacrifice 
for the care of them that live and for the assurance of us who 
are miserable and unworthy, and for the repose of all them that 
have fallen asleep aforetime in the belief of the truth, our 
fathers and brethren. By the grace and mercies and love towards 25 
mankind of thine only Son, through whom and with whom to 
thee is fitting glory and honour and power with thy Spirit 
allholy and good and adorable and lifegiving and consubstantial 
with thee now and ever and world without end 

The people 


^[The deacon 

Again then we commemorate 
those who among the saints 
have aforetime fallen asleep 
in holiness and are at rest 
and have kept undefiled the 


The priest : g^hontho 

Remember also, o Lord, our 
holy bishops who have gone to 
their rest aforetime, who inter- 35 
preted for us the word of truth, 
who from James the archbishop 


The Syrian Rite 

apostolic faith and delivered and apostle and martyr even 

it to us : and those of the to this day have preached to 

three pious and holy and us the orthodox word of truth 

ecumenic synods we pro- in thine holy church 
5 claim, to wit of Nicaea and 

of Constantinople and of 

Ephesus : and our glorious 

Godbearin^ fathers and or- 
tho dox doctors James th e 
' o brother of our Lord^ who. 

was apost le martyr and 

archbish op. Ignatius, and 

Dionysius, Athanasius, Basil; 

Gregory, Timothy, Eusta- 
15 thius, John ; but most chiefly 

Cyril who was a tower of 

the truth, who expounded 

the incarnation of the Word 

of God, an|d mar James 
20 and mar Ep^iraim, eloquent 

mouths and pillars of our 

holy church, and them also 

that before them, with them 

and after them kept the one 
25 orthodox and uncorrupted 

faith and delivered it to us : 

let us beseech the LordJ 

and telitho 

the luminaries and teachers of thine holy church, even them that 
30 HAVE FOUGHT A GOOD FIGHT OF FAITH, who havc Carried thine 
holy NAME before the gentiles and kings and the children 
OF Israel : by whose prayers and supplications grant thy peace 
to thy church. Their doctrines and their confessions confirm in 
our souls, speedily destroy heresies which trouble us and grant to 
35 us to STAND BEFORE thy dread judgementseat without shame. 
For thou, o Lord, art holy and dwellest in the holy place and 
art the perfecter of the saints and to thee we offer up glory and 

The Liturgy of the Syrian Jacobites 


The priest: g^hontho 

Remember, o Lord, the or- 
thodox presbyters who have 
gone to their rest aforetime, 
deacons subdeacons singers lo 
readers interpreters exorcists 
monks anchorets hearers per- 
petual virgins and seculars 
who have fallen asleep afore- 
time in the faith in Christ and 15 
those for whom each has 
offered and those whose es- 
tate each has kept in mind 

to thine only Son and to thy Spirit allholy and good and 
adorable and lifegiving and consubstantial with thee now and 
ever and world without end 

The people 

® [ The deacon 

Again then we commemorate 
P all the faithful departed who 
from this holy altar and this 
town and this place and from 
all places and quarters have 
departed, the departed who 
in the belief of the truth 
have aforetime fallen asleep 
and are at rest and have 
attained unto thee, o God, 
lord OF SPIRITS and of all 
FLESH. Let us pray and in- 
tercede and beseech Christ 
our God who hath received 
their souls and spirits unto 
himself to vouchsafe them in 
his great mercies pardon of 
offences and remission of 
sins and to bring us and 
them to his heavenly king- 
Together let us cry and say 
thrice Kurilllson Kurilllson 

and fUtho 

O Lord, Lord God of spirits and of all flesh, remem- 
ber, o Lord, those whom we have mentioned and those whom 
we have not mentioned, who have passed from this life in the 
orthodox faith. Rest their souls and bodies and spirits, deliver 3; 
them from eternal punishment to come and vouchsafe to them 
delight in the bosom of Abraham and of Isaac and of Jacob, 
where the light of thy countenance visiteth, whence pains 




96 The Syrian Rite 

and tribulations and sighings are fled away. Impute to 
them none of their offences and enter not into judgement 


BE justified : for there is no man that is not guilty of sin and 
5 that is pure from defilement of them that are among the sons of 
men upon the earth, save only our Lord and God and Saviour 
Jesus Christ, thine onlybegotten Son, through whom we too 
hope to obtain mercies and forgiveness of sins for his sake, 
both for ourselves and for them 

lo The people 

Rest them, pardon, remit "[and forgive, o God, the offences 

and the shortcomings of us all, which we have done wittingly 

or unwittingly] 

The priest : g«hdntho 

15 Rest them, remit, forgive, o God, our offences, done volun- 
tarily and involuntarily, wittingly and unwittingly, by word and 
deed and in thought, those that are hidden and those that are 
manifest, those that were done long ago, those that are known 
and those forgotten, which thine holy name knoweth 

20 and t^lttho 

Our end preserve christian and sinless and gather us beneath 
the feet of thine elect when thou wilt and where thou wilt and 
as thou wilt, only without shame by reason of our faults, that in 
this as in all things thine allhonoured and blessed name may 
25 be glorified and extolled with the name of our Lord Jesus 
Christ and thine Holy Spirit now and ever and world without 

The people 

As it was, ®[is and awaiteth for the generations of the genera- 
30 tions and to the generations of the ages to come for ever. 


The priest 

Peace be to you all 

25 The people 

And with thy spirit 

The Liturgy of the Syrian Jacobites 97 

The priest 

Christ shall be with you all 

The people 

And with thy spirit. 


77!^ deacon says the KathulTki 

^ [Bless, o Lord 
Again and again by this pure 
holy oblation and propitia- 
tory sacrifice which has been 
offered to God the Father 
and consecrated and accom- 
plished and consummated 
by the descent of the living 
Holy Ghost : for our father 
the illustrious priest who 
offered and consecrated it, 
for the altar of God whereon 
it is celebrated, for the blessed 
folk who draw nigh and re- 
ceive it in THE BELIEF OF THE 

TRUTH and those for whom 
it is offered and consecrated : 
again more especially we are 
Behold a time of fear and be- 
hold an hour full of trem- 
bling. Those on high stand 
in fear and minister it with 
trembling : trembling is cast 
among the children of light 
and earthborn men feel 
it not, and from the hour 
wherein pardon is brought 
nigh sinners flee away. 

The priest breaks and signs saying 

Thus truly did the Word of 
God suffer in the flesh and was 
sacrificed and broken on the 10 
cross : and his soul was severed 
from his body, albeit his god- 
head was in no wise severed 
either from his soul or from his 
body >J< And he was pierced 15 
IN HIS side with a spear >J< 
AND there flowed thereout 
blood and water a propitia- 
tion for the whole world ^ 
and his body was stained there- 20 
with >J4 and for the sins of the 
circle of the world ^ the Son 
died upon the cross ^ And his 
soul came and was united to 
his body and he turned us from 25 
an evil conversation to the good 
and by the blood of his cross 
he reconciled and united and 
knit HEAVENLY things with 
the things of earth and the 30 
people with the peoples and 
the souls with the body. And 
the third day he rose again 
FROM the sepulchre and he 
is one Emmanuel and is 35 
not divided after the union 


The Syrian Rite 

Tremble ye ministers of the 
church for that ye administer 
a living fire and the power 
which ye wield surpasseth 

5 seraphin's. Blessed is the 
soul which is present in the 
church in purity at this time 
because the Holy Ghost 
writes down its name and 

ic uplifts it to heaven 

My blessed lady Mary, beseech 
with us thine onlybegotten 
that he be appeased through 
thy prayers and perform 

15 mercy on us all 

Look, o Lord, with a merciful 
eye on our father who 
stands before thine altar : 
receive, o Lord, his oblation 

20 like those of the prophets 

and the apostles 

Remember, o Lord, by thy 

grace and by thy divine 

compassion the fathers and 

25 pontiffs : may their prayer 

be a wall to us 

Remember, o Lord, our fathers 

and brethren again and our 

teachers, and us and them 

30 account worthy by thy mercy 

of the heavenly kingdom 

Remember, o Lord, them that 

are absent, have mercy on 

them that are here : give 

35 rest also to the spirits of the 
departed and have mercy 
upon sinners in the day of 

indivisible into the two natures. 
Thus we confess and thus we 
believe, thus we affirm that this 
body appertains to this blood 
and this blood to this body 

Another, of mar Jacob the doctor 

O Father of truth, behold thy 
Son the sacrifice which propi- 
tiates thee : receive this one 
who died for me and may I be 
forgiven through him. Be- 
hold, take this offering at my 
hands and be reconciled unto 
me and remember not against 
me the sins which I have com- 
mitted against thy sovereignty. 
Behold his blood poured out 
upon Golgotha by wicked men 
and pleading for me : for its 
sake receive my petition. As 
great as are mine offences, so 
great are thy mercies : if thou 
shouldst weigh them, thy mer- 
cies would be heavier in the 
balance than the mountains 
that are weighed of thee. 
Look upon the sins and look 
upon the offering for them, for 
the offering and the sacrifice is 
greater far than the sins : be- 
cause I sinned thy beloved 
bore the nails and the spear : 
his sufferings are enough to 
reconcile thee and by them 
may I live. Glory be to the 
Father who delivered his Son 
for our salvation and worship 

The Liturgy of the Syrian Jacobites 


The departed who are severed 
from us and have passed 
from this world, grant rest, 
o Christ, to their spirits with 
the righteous and the just : 
be thy cross a bridge to them 
and thy baptism a covering : 
thy body and holy blood 
a way to lead them to the 

May we be accounted worthy 
to lift up everlasting praise 
and acceptable worship from 
the midst of the sanctuary to 
the Father and the Son and 
the Hving Spirit of holiness 
that the true God may ac- 
complish towards us his 
grace and blessing, compas- 
sion and lovingkindness now 
henceforth and for ever 

And let us all with prayer 
beseech the Lord 

The people 


be to the Son who died upon 
the cross and restored us all 
to life and thanksgiving be to 
the Spirit who began and ful- 
filled the mystery of our salva- 5 
tion. O Trinity exalted above 
all, have mercy on us all 

Another prayer of the Fraction 

Thou art Christ the God 
who was cleft in his side on 10 
the height of Golgotha in Jeru- 
salem for us. Thou art the 
Lamb of God that taketh 
away the sin of the world. 
Do thou pardon our offences 15 
and forgive our sins and set us 
on thy right hand. 


The pr-iest ^ \_raises his voice] : the prayer of the Our Father which art 
in heaven 

O God THE Father of our Lord Jesus Christ, the Father 


cherubin and art glorified of the seraphin, before whom stand 30 
A thousand thousand archangels, ten thousand times ten 
THOUSAND angels, hosts rational and heavenly, who hast vouch- 
safed to sanctify and perfect the offerings and gifts and perfec- 
tion of fruits which are offered to thee for a sweetsmelling 
SAVOUR by the grace of thine onlybegotten Son and by the 35 
descent of thine Holy Spirit : sanctify, o Lord, our souls and 

H 2 

lOO The Syrian Rite 

our bodies that with a pure heart and with soul enhghtened and 
with face unashamed we may make bold to call upon thee, o God 
heavenly Father almighty holy, and to pray and to say 

Our Father which art in heaven 

5 The people 


The priest 

Yea, o Lord our God, lead us not into temptation which 
we are not able to bear but make with the temptation also 
A way of escape that we may be able to bear it, and 
15 DELIVER us FROM EVIL: by ChHst Jesus our Lord through whom 
and with whom to thee is fitting glory and honour and dominion 
with thy Spirit allholy and good and adorable and lifegiving 
and consubstantial with thee now and ever and world with- 
out end 

20 The people 


The priest 

Peace be to you all 

25 The people 

And with thy spirit 

The deacon 

Let us bow down our heads unto the Lord 

The people 

30 Before thee, o Lord our God 

The priest 

To thee thy servants bow down their heads awaiting the rich 

mercies which come from thee. Send, o Lord, the rich blessings 

which come from thee and sanctify our souls and bodies and 

35 spirits that we may be worthy to partake of the body and blood 

The Liturgy of the Syrian Jacobites loi 

of Christ our Saviour: by the grace and mercies and love 
towards mankind of Christ Jesus our Lord with whom thou art 
blessed and glorified in heaven and on earth with thy Spirit all- 
holy and good and adorable and lifegiving and consubstantial 
with thee now and ever and world without end 5 

The people 


The priest 

Peace be to you all 

The people jq 

And with thy spirit 

The priest 

The grace of the holy Trinity uncreated and eternal and 
consubstantial be with you all 

The people 15 

And with thy spirit. 


The deacon 
Give we heed in fear 

The pnest 20 

The holies to the holies 
The people 

The one Father is holy, the one Son is holy, the one Spirit 

is holy 

and the pnest \raises the paten and elevates it and setting it down he 7-aiscs the 25 
chaltce also and elevates it : and after the elevation he holds them up, the paten 
in his right hand and the chalice in his left, crosswise over the tabliiho and] says 

The one holy Father be with us R Amen. The one holy 
Son be with us R Amen. The one holy Spirit be with us 
R Amen. Blessed be the name of our Lord in heaven and in 30 
earth for ever R Amen. 


The Syrian Rite 

The deacon and the clerks 

In offerings and prayers let us 
remember them 

5 Then 

By the resurrection of Christ 
the king ^ [may we receive in 
faith pardon for our souls, 
and unto the Son who by his 

10 cross redeemed us say we all 
of us together Blessed be 
our redeemer : holy art thou, 
holy art thou, holy art thou 
who in all places magnifiest 

15 the memory of thy mother 
and of the saints and of the 
faithful departed 
The heavenly hosts standing 

20 with us in the midst of the 
sanctuary celebrate the body 
of the Son of God sacrificed 
before us. Draw nigh par- 
take of it for forgiveness of 

25 trespasses and sins 

Upon thine altar, o Lord, let 
our fathers and our brethren 
and our teachers be remem- 
30 bered and let them stand, 
o king Christ, at thy right 
hand in the day of thy great 


35 Blessed be the Lord who de- 
livered unto us his body and 


The priest covers the mysteries and 

takes the spoon and places it on the 

chalice and comes down in front of the 

altar and bowing before the table of life 

prays these prayers 

Vouchsafe me, o my Lord, to eat 
thee in holiness and by the eating of 
thy body may my lusts be driven away 
and by the drinking of thy cup of life 
may my passions be quenched and by 
thee may I be accounted worthy of the 
pardon of offences and the remission 
of sins, o our Lord and our God, for 
ever. Amen 

Vouchsafe us, o Lord God, that our 
bodies be made holy by thy holy body 
and our souls made radiant by thy pro- 
pitiatory blood and may it be for the 
pardon of our offences and for the 
remission of our sins, o our Lord and 
our God, for ever. Amen 

Vouchsafe us, o Lord God, to eat 
thy holy body and to drink thy pro- 
pitiatory blood and may we be heirs 
in thine heavenly kingdom with all 
who have been wellpleasing to thy 
good will, o our Lord and our God, 
for ever. Amen 

And he ascends the step and when he 
has taken the coal from the chalice in the 
spoon he says 

Thee I am holding who boldest the 
bounds, thee I am grasping who order- 
est the depths, thee, o God, do I place 
in my mouth : by thee may I be de- 
livered from the fire unquenchable and 
be accounted worthy of the remission 
of sins like the sinful woman and the 
robber, o our Lord and our God, for 
ever. Amen 

The Liturgy of the Syrian Jacobites 103 

his living blood that thereby 
we may gain pardon 

Halleluiah and again Halle- 

Worshipped and glorified be 
the Father and the Son and 
the Holy Ghost from ever- 
lasting and world without 
end : to him be gloryj. 

When he pmiakes he says 
The propitiatory coal of the body 
and blood of Christ our God is given 
to a sinful servant for the pardon of 
offences and for the remission of sins 5 
in both worlds for ever and ever. 
And when he drinks from the chalice 
he says 
By thy living and lifegiving blood 10 
w^hich was poured forth on the cross 
may my offences be pardoned and 
my sins remitted, o Jesus Word of 
God who earnest for our salvation, for 
ever and ever. Amen. 15 

And when he communicates a priest 
Tuith the spoon he says 
The propitiatory coal of the body 
and blood of Christ our God is given 
to an illustrious priest or a modest 20 
deacon or an Antonian monk and then 
and steward of God for the pardon of 
his offences and the remission of his 
sins. His prayers be with us. Amen. 

And the prtest takes the paten in his right hand and the chalice in his left and 25 
comes from the right side to the left and as he turns to the right and as the 
mysteries are going forth he says 

From thy propitiatory altar let there come down pardon for 
thy servants, o Son of God, who came for our salvation and 
shall come for our resurrection and the renewal of our race 30 

for ever 

and he continues 

Stretch forth, o Lord, thine invisible right hand and bless the 
multitude of thy worshippers which receives thy glorious body 
and blood for the pardon of offences and for the remission of 35 
sins and for confidence before thee, o our Lord and our God 

and when he comes down from the step he says 

The love of the great God our Saviour Jesus Christ be 
upon the bearers of these holy things and upon the givers of 
them and upon the receivers of them and upon all who have 40 

I04 The Syrian Rite 

laboured and have had part and are having part in them : the 
love of God be upon them in both worlds for ever. Amen. 

"^{The deacon and the clerks And when he communicates the people 

My brethren, receive the body ^^ ^^y^ 

5 of the Son, cries the church : To true believers for the 

drink his blood with faith pardon of offences and for 

and sing praise. This is the the remission of sins for ever 

cup which our Lord mixed And he that receives says 

on the wood of the cross. Amen, 

lo Draw nigh, ye mortals, drink 
of it for pardon of offences. 
Halleluiah. And to him be 
praise of whom his flock 
drinks and wins purity.] 

15 And turning to the right he says 

Glory to thee, glory to thee, glory to thee, o our Lord and 

our God for ever. O our Lord Jesus Christ, let not thy holy 

body which we have eaten and thy propitiatory blood which we 

have drunk be unto us for judgement and for vengeance but for 

20 the life and salvation of us all : and have mercy upon us. 

And as the mysteries are being covered the deacon says 

Stand we all fairly, after {etc') 

The people 
2- We give thanks unto thee 

The priest 

We give thanks unto thee, o Lord our God, and especially 
give thanks unto thee for the abundance of thy great and un- 
speakable mercy and love towards mankind, o Lord, who hast 

30 accounted us worthy to partake of thine heavenly table. Con- 
demn us not by reason of the reception of thine holy and immacu- 
late mysteries but preserve us, o good, in righteousness and 
holiness that being worthy to partake of thine Holy Spirit we 
may find a portion and a lot and an inheritance with all the 

35 saints who have been wellpleasing unto thee since the world 
began : by the grace and mercies and love towards mankind of 

The Liturgy of the Syrian Jacobites 105 

thine onlybegotten Son through whom and with whom to thee 
is fitting glory and honour and dominion with thy Spirit allholy 
and good and adorable and lifegiving and consubstantial with 
thee now and ever and world without end 

The people 5 


The priest 

Peace be to you all 

The people 10 

And with thy spirit 

The deacon 

Let US bow down our heads unto the Lord 

The people 

Before thee, o Lord our God 15 

The priest 

O God, who art great and marvellous, who didst bow 
THE HEAVENS AND COME DOWN foT the salvation of the race of 
the sons of men : turn thee unto us in thy mercies and pity and 
BLESS thy PEOPLE and preserve thine inheritance that in very 20 
truth and at all times we may glorify thee who alone art our 
TRUE God, and God the Father who begat thee and thine Holy 
Spirit now and at all times for ever 

The people 

Amen. ^5 

The deacon 

Bless, o Lord 

The priest 

Bless us all, preserve us all, protect us all, show us all the 30 
way of life and salvation and from the mouths of us all let 
there ascend praise to thy majesty, o Lord of us all. Yea, 
o Lord, and all the faithful who have taken part in this eucharist 
which was brought in and uplifted and set in its place on this 

io6 The Syrian Rite 

holy altar, may God who accepted the offerings of the holy 
fathers himself accept their offerings and vows and tithes, and 
bless them that are afar off and protect them that are nigh 
and grant rest and a good memorial to their dead and a blessed 
5 hope and preservation to their living. 

Finished is the Annaphura of the holy and Godbeanng mar James the brother 
of our Lord. His prayers be with us. 

The priest places his right hand upon the throne and says this commendation 
and makes three crosses on the people saying 

10 Depart in peace, brethren and beloved, whilst we commend 
you to the grace and mercy of the holy and glorious Trinity 
with the viaticum and the blessing which ye have received from 
the propitiatory altar of the Lord, those afar off and those that 
are nigh, the living with the dead, saved by the victorious cross 

15 of the Lord, stamped with the sign of holy baptism, that it may 
be a propitiation for your offences and may remit your short- 
comings and may give rest to the spirits of your departed. And 
may I the weak and sinful servant be favoured and helped by 
the helps of your prayers, brethren and masters, for ever. 

20 Amen. 


The priest worshipping shall say the prayer 

By the offering which we have offered this day the Lord God be appeased 

and his elect and holy angels, and may he make rest and good remembrance for 

25 his mother and for his saints and for all the faithful departed and especially for 

him for whom and in the behalf of whom this offering has been offered this day 

Thy sacred and holy mouth, o my Lord, hath promised and said on this 
wise Whoso eateth my body and drinketh my blood and believeth in me 


to US, o Lord, who have eaten thy holy body and drunk thy propitiatory blood, 
let it not be for judgement, for vengeance nor for condemnation nor for accusa- 
tion to me and to thy faithful people but for the pardon of offences and for the 
remission of sins and for a blessed resurrection from the house of the dead and 
35 for boldness before thy fearful judgementseat, o our Lord and our God for ever. 

And wiping up the body he says this psalm 
The Lord is my shepherd therefore can I lack nothing : he shall 


and the rest (of Ps. xxiiiy 

The Lihirgy of the Syrian Jacobites 107 

And wiping the paten with the purificator he says 
If there be a member remaining it remaineth to thy knowledge which created 
the world and if there be a member remaining the Lord be its keeper and 
forgiving and propitious unto me. 

And when he ministers the chalice he says c 

What reward shall I give unto the Lord for all the benefits that 


With the sign of mar James 
O Son of God, who by his immolation saved the guilty, by thy living sacrifice lo 
dispel my passions and heal mine infirmities. Good is he that came and they 
pierced his side on Golgotha. By the blood and water that flowed therefrom 
quench thou my thirst 
And when he drinks from the deaconess the wine that has been mingled he says 

They shall be satisfied with the plenteousness of thy house and 15 
thou shalt give them drink of thy pleasures as out of the river : 
for with thee is the well of life 

and the rest (of Ps. xxxvi). 
And when he ministers his hands he says 
The living fire of the glorious body and blood of Christ our God quench the 20 
flame of the fire and the dread and vehement torments from my members and 
from the souls and bodies of the faithful departed who have put thee on by 
WATER AND THE Spirit, and do thou call and set them on thy right side at the 
last day as thou hast promised, o our Lord and our God 

When he ministers his fingers, first of his right hand three times, he says 25 
Let my fingers rehearse thy praises and my mouth thy thanksgiving. By the 
nails in thy hands and thy feet, by the spear which pierced thy side pardon me 
mine off'ences and my sins 

and when of the left hand, he says 
Keep me, o Lord, from all deceitful men and let thy right hand help me and 30 
from wicked works preserve me for ever. Amen. 

And when he drinks the deaconess he says 
They shall be satisfied with the plenteousness of thy house 
(and the rest") 
And wiping the chalice with a sponge he says 35 

(In mar Ephraim) 
Wipe away, o Lord, with the sponge of thy mercy all mine offences, and the 
sins which I have committed before thee pardon in thy lovingkindness, o king 
Christ who givest us life, whose holy mysteries I have ministered. Vouchsafe 
me with the just who have loved thee and with the righteous who have desired 40 
thee to serve thee, o my Lord, in thine heavenly kingdom which is everlasting, 
continually, o my Lord, and amen now and always for ever. 

io8 The Syrian Rite 

And he washes his hands and says 

Be thou my judge, o Lord, for I have walked innocently 

and the rest (^of Ps. xxvi^ 

And he wipes his hands and says 

5 Bring unto the Lord, o ye mighty, bring young rams unto the Lord 

and the rest {of Ps. xxix). 

And he sets the sedro of the departed 

First the prumton Let us all pray : let us ask mercy and grace from the 
Lord. O merciful Lord have mercy on us and help us. Glory be to him who 

lo by his death hath abolished our death and by being sacrificed for us hath made 
propitiation for all the children of Adam, the Good unto whom we shall be 
brought and whom we will glorify at this time and in all feasts and times and 
hours and seasons and all the days of life now and always and for ever 

Sedro Thou that quickenest the dead and makest them that are buried to 

15 rise again, do thou receive, o my Lord, the souls of these thy servants whose 
commemoration we are this day accomplishing. Make them to dwell, o my Lord, 
IN THE blessed mansions of the Father's house with Abraham and Isaac 
AND Jacob thy friends and with all the faithful and the saints who sleep in 
thine hope. Quicken them, o Lord, and set them at thy right hand and let thy 

20 mercies abound upon us all. And we will all of us send up glory and thanks- 
giving unto the holy Trinity now and always and for ever. He continues From 
God and the rest. The voice: O our Lord Jesus Christ Let not thy body and 
thy blood which we have received be unto us for judgement and for vengeance, 
o my Lord, but for the pardon of trespasses and for remission and for standing 

25 at thy right hand, halleluiah, with boldness. And thou shalt give them drink of 
thy pleasures as out of a river May thy body, o our Lord, which we have 
received and thy living blood which we have drunk in faith be a bridge and 
a passage whereby we may be delivered from fire and from hell, halleluiah, and 
may inherit life. Glory Let not the hands which have spread out their palms 

30 and received from thee the earnest, o Son of God, be drawn back at the judge- 
ment at the last day through the fierceness of the flame, halleluiah, yea by thee 
may they be stretched forth. From everlasting On the height of the tree on 
Golgotha our Saviour heard the voice of lamentations of the dead and he was 
moved and came down and brake the yoke of death from the necks of the 

35 buried, halleluiah : he comforted them. The smoke A sweet savour, o Lord, to 
thy servants and thine handmaids be this offering which we offer unto thee for 
them this day. May thy goodpleasure, o my Lord, be thereby appeased, and 
give them rest in thy mercy. Examination If by the blood of beasts Moses 
gave life to Reuben who sinned, how much more shall the faithful departed be 

40 pardoned by the living sacrifice that is sacrificed for them 

And he says 
Kurilllson Kurillison Kurillison 

The Li tier gy of the Syrian Jacobites 109 

O our Lord, have mercy upon us, spare, o our Lord, have mercy upon us, o our 
Lord. Receive our service and our prayers and have mercy upon us. Glory 
be to thee, o God, glory to thee, o Creator, glory to thee, o king Christ, who 
hast pity on thy sinful servants 

Our Father which art in heaven. 5 

And taking leave of the throne and worshipping and kissing he says 

Remain in peace, o holy and divine altar of the Lord. Henceforth I know 
not whether I shall return to thee or not. May the Lord vouchsafe me to see 
thee in the church of the firstborn which is in heaven and on this cove- 
nant do I trust lo 

Remain in peace, o holy propitiatory altar of the holy body and propitiatory 
blood which I have received from off thee. May it be to me for the pardon of 
offences and for the remission of sins and for boldness before thy fearful judge- 
mentseat, o our Lord and our God, for ever 

Remain in peace, o holy altar, table of life, and entreat our Lord Jesus Christ 15 
for me that my remembrance may not cease from thee henceforth and for ever, 

77!^ order of the Kurbono is complete without defect. 

Again the prayer for the blessing of the bread 

\0n the days of the holy fast of the XL days and on vigils after the kttddds, which is 20 
celebrated at midday during the fast and in the evening on vigils, let blessed bread 
be distributed among the people. And for this purpose we shall insert two prayers, 
one loTig and the other short: if there be not opportunity for the long one, he 
shall read the short one. Only if the bishop be present he shall bless the bread, and 
in his absence his deputy : if neither be present, then the priest who celebrates that 25 
day or some other shall bless it. Accordingly the servant of the church must prepare 
bread, divided into a sufficient number of portions, in a plate of silver or brass or 
some other metal and present it to be blessed 

The priesf] 

Glory be to the Father and to the Son and to the Holy 30 
Ghost who hath stretched out his right hand and blesseth this 
bread which is set upon our hands by his grace and his abun- 
dant mercies for ever 

[The people] 

Amen 35 

\The priesf] 

O good dove and sustaining all flesh, o Lord, who givest 
food to thy servants in the fairness of the seasons, stretch out, 
o God, thine invisible right hand, bless [>I«] this bread in thine 

1 1 o The Syrian Rite 

holy name and cause thy satiety and thy blessing and thy nourish- 
ment and thy fulness to abide therein so that it may be to us 
and to all who receive and partake of it for the sustenance of 
the body and for the pardon and healing of the soul and for 
5 provision for the journey of the way everlasting and for thanks- 
giving and praise and for the glory of thine holy name for ever 

[ The people 


The priest\ 

10 The power of the Father and of the Son and of the Holy 
Ghost come and descend upon this burc^tho and bless it [►!*]: 
and upon him that giveth it and upon him that receiveth and 
upon all that have laboured and have partaken and are par- 
taking in it be the mercies of God in both worlds for ever and 

15 ever 

[ The people\ 

{Another prayer 

May the grace of the Holy Trinity come from heaven and 

20 abide upon this ►!<»{* ^ burc^tho : and upon them that give it 

and them that receive it and them that minister it and all that 

have partaken and are partaking in it be the mercies of God in 

both worlds for ever and ever 

The people 

25 Amen 

Then the bishop shall take a piece and eat it and distribute portions to each of the 

clergy : but if the bishop be not present then each of the priests shall take a piece in 

his hand saying 

Grant us, o Lord God, by this burc^tho pardon of offences 
30 and remission of sins 

And the priest who takes last shall distribute to the rest of the clergy and then one of 
the deacons shall distribute the eulogia to the people\ 

Note. P. 104 1. 23. The following, found in the Maronite text (Assemani Cod. 
lit. t. V p. 213) with different opening words, seems to be the continuation of the 
deacon's invitation : ' after being accounted worthy and receiving the body and 
the blood of our Saviour, the mystery and the earnest that passeth not away 
nor faileth. Pray we then that it abide in us in purity and for our part guard 
we it in integrity and holiness. To him be glory, the good Lord who hatli 
accounted us worthy of this spiritual gift.' 




Pp. 1 13-143. The Greek Liturgy of S. Mark. The 
textus receptus (Paris 1583) as corrected by Dr. Swainson 
from Vatican. MS. graec. 1970 {The Greek Liturgies 
Cambr. 1884, pp. 2-72, codex Rossanensis xiith cent.) 
The additions are from (i) the greek passages of the 
Coptic text, Assemani Cod. liturg. eccl. univ. Romae 
1754, t. vii append. : (2) Giorgi Fragment, evangelii S. 
Johannis graeco-copto-thebaicmn Romae 1789, p. 353: 
(3) the Messina kontakion of S. James (cp. Swainson 
op. cit. pp. 310-314 col. i): (4) Dr. Swainson's 2nd and 
3rd columns, pp. 66-69, being the rotulus vatica?ttis (a. d. 
1207) and the back of the Messina kontakio7t (xiith cent.): 
(5) the greek Egyptian S. Basil and S. Gregory in 
Renaudot Liturg. orient, coll. Francof. ad M. 1847, t. i 
pp. 80, 113, from Paris. Bibl. nat. MS. graec. 325 (xivth 

Pp. 144-188. The Coptic Liturgy of S. Mark or 
S. Cyril. Translated from Bodl. MS. Hutitingt. 360 
(copt.-arab. xiiith cent.) ff. 4-48 a, 2oia-204a, 53-6oa, 
207a-226, 86 sq., 227-286a, 109a- 117a, 286-295a 
(alternative forms being omitted). The passages in 
simple square brackets are from the Liturgies and the 
Deacon's Manual published in Cairo in 1887 : those in 
numbered square brackets from (i) Assemani u. s.\ 
(2) Bodl. MS. Marsh 5 (copt.-arab. xivth cent.). The 
lections and psalm (for the 6th day of the 7th week of 
Lent i.e. the friday before Palm Sunday) are from Bodl. 
MS. Huntingt. 26 (xiiith cent.). 

Pp. 189-193. The Anaphora of the Ethiopic 
'Church Ordinances.' Translated from Ludolphus 
Hist, ccthiop. coinment. Francof. ad M. 1691, pp. 

Pp. 194-244. The Ethiopic Liturgy of the Apos- 
tles. Translated from [A] Brit. nius. MS. Or. 545 
(a.D. 1670-75) fif. 24-54, with corrections and some 
variants from [B] Or. 546 (i 730-1 737)j [C] Or. 547 
(1784-1800), [D] Or. 548 (1855-68) and [E] Add. 16202 
(1756-1769). The text of the trisagion p. 218 is from 
Dillmann Chrestomath. aethiop. Lips. 1856, p. 46; the 
addition on p. 242 from Fabricius Cod. apocr. nov. test. 
pars iii, Hamb. 17 19, p. 250. The lections and psalm 
(for the 6th day before the Sabbath of Palms i. e. the 
friday before Palm Sunday) are from Brit. mus. MS. 
Add. 16249 (modern copy of MS. of unassigned date). 





EvX1f\ X€YOp,«VTl €V TU SiaKOVlK^ 

'O BidKovos 

'Etti TTpoa-evxrjv crTadrjTe 

O t€p€VS 5 

Elpfjvrj TratTiu 
6 Xoos 
Kat rep Trvevfiari (Tov 
6 SiaKovos 
Upoaev^acrde lO 

6 Xa6s 
Kvpie eXerjo-ov, Kvpie fXerjcrov, Kvpie eXei](rov 
6 Bk lepcvs €vx€Tat Tr\v fvx'f\v xaimjv 
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KYp'iOY Kal Beoy kai cooTHpoc hmcon 'Ihcoy XpicxOY Kara rravra kol 8ia navroiv 15 
Km ev nao-iv on icrKeTraa-as e^oTj6r]aas avreXd^ov Traprjyayes fjpas tov napeX- 
oovra xpovov ttjs Cf^rjs rjpav koX fjyayes rjpas €(os r^s &pas ravTTjs d^iaxras 
iraXiv TTApACTHNAl eNWTTiON (TOV kfi TOTTCp Afltp (TOV a(f)€(riv alrovvTas TCOV Cifiap- 
Tia)v f}pa>v Kal IXaarpov iravrl T<a XacS gov. koX deopeda Kal napaKoXovpev 
<T€ cl)iXdv6pa)ire dyaOe 86s fjplv rfjv ayiav fjpepav ravTTjv Kal cmavra rov xpdvov 20 
Ti]s (iOTjs f]pS>v fTTirfXecrai di/apaprrjTas pera Trdarjs X"p5s vyeiai acoTrjpias Kal 


114 '^^ Egyptian Rite 

TTavTos dyiaajjiov kol tov aov (}>6^ov, iravra be <f>d6voVf navra <^o/3ov, Travra 
ireipao-fiovj naaap (rarauiKfjV evepyeiav, nacrav novijpSyp avOpcoiroiv €7ri0ov\fjV 
€K8i(i>^ov a.(f)* T]p.aiP 6 Qeos Koi ano ttjs dylas crov KadohiKrjs Koi aTToo-ToXiK^ff 
eKKKrjcrlas' ra KoXa koi to. (rvfi(f)€poPTa fjpip fTrixoprjyrja-op Koi et ri croi TjpdpTOfiep 
5 fP Xdyo) fj epyo) rj Kara didpoiap ai) cos dyados Koi (f)iKdpdp(Oiros TrapiSeli/ 
• KaTa^iaxTOP Ka\ mh epKATAAinHC fjpai 6 Q(6s TOyc eAnizONTAC en'i coi MH^e 
eiccNerKHC HMAC etc ntipACMON aAAa pycAi hmac atto toy noNHpoY KoL eK tS>p 
epycop avTOv' ;(dpirt icai olnTippois koI (piKapdpuima tov popoyepovs (tov vlov 

lo St' ov [ncu] pe6* ov (Toi h AoIa ka! to KpATOC (Tvp T(S napayico koi dyaO(S koi 


6 \a6s 

'O Icpe^ 
••5 'ElprjPT) TTaaiv 

6 Xaos 

Kai T(o TTPevpari (rov 

6 SidKovos 

Upoaev^aaOe vnep tov ^aaiXeas 

20 6 Xa6s 

Kvpie iKerjo'op, Kvpie eXerjcrop, Kvpte e\er](rop 

6 8^ ICpeiJS iTT6V\€Tai 

AecTTOTA KVpie 6 Gedc 6 ttantokpatoop 6 ttathp toy kyp'ioy <a\ Geoy kai 
CCOTHpoc hmwn'Ihcoy XpiCTOy", beopeda koi rrapanaXovpep ere top ^acrCKea fjpap 
25 eV elprjPT] Kai AN^peiA kai Aikaiocynh biacfivXa^op' KadvnoTa^op avTa 6 Qeos 
irdpTa exQpoN kai noAeMiON, eniAABoY onAoY kai GypeoY kaI anacthGi etc ttjp 
BohGeian avTov, 86s avra 6 Qeos pUas, elprjPiKa ^popelp \npos\ fjpds Ka\ irpog 
TO opopd (TOV TO dyiop Tna fcal fjpels In th yaXrjpOTrjTi Tap r]pfpu>p AYTOy HpcMON 
KAI HCYX'ON BiON ^lAT^wtN GN nACH eYceBeiA kai ceMNOTHTi* x^ipft ''«'' olKTippols 
30 Kai (f>i\apdpa>7ria tov popoyepovs (rov vlov 

fit* ov Ka\ pe6^ ov aoX [h] AoSa kai to KpATOC crvp tS napayita Ka\ dyaOa kcu 
^(ooTTOtw (TOV TTPevpoTi PVP Kai del Kai eic Toyc aiconac toon aiwncon 

6 Xaos 

35 *A^"'^- 

*0 Upevs 

ElprjPT] nacrip 

b Xa6s 

Kai Ta TTPevpaTi (rov 

The Liturgy of St. Mark 1 1 5 

6 SiaKovos 
IIpoorev^aa-Be xmep tov Ttdira Koi tov ema-Konov 

6 Xaos 
Kvpie eXerjcrov, Kvpie iXerjcroVy Kvpie eXerjcrou 

6 Upcvs 5 

AeCTTOTA Kypie 6 0e6c 6 hantokpatcop 6 tiathp toy Kypioy koI Geoy kai 
ccoTHpoc hmcon'Ihcoy XpiCTOy, deopeda Kai napaKoXovpeu cre (^ikavOpanri dyade 
TOV dyiMTarov koi paKapidiTaTov /cat dp^iepea rjpcov irdirav tov 6. Koi tov 
6(nd>TaT0V iTrlaKoiTOV tov b. avvrrjpcjv (TVVTrjprjcrov fjplv avroiis ereat TroXXoIy, 
XpdvoLS elprjviKols fKreXovvTOs ttjv vtto crov epTreina-TevpcvTjv dylav dpxifpcoa-vvrjv lo 
KaTa TO ayiov koi paKapiov (tov BeXrjpa, opBOTOMOyNTAC TON AofON thc AAHSe'iAC, 
(Tvv ndaiv 6pdo86^ois eTncKOTTois npecr^vTepois diuKovois virobiaKovois dvayvaxr- 
Tais yfrdXTais tc koi XatKoIf, a-vv ttovtI tm irX-qputpaTi r^s dy'ias Ka\ povrjs 
KadoXiKTJs eKKXrjaias, flprjvrjv Koi vyeiav Kal (rcoTtjpiav avTols ;!(api^d/Ltfj/os* to? 
de ev)(ds avTotv as 7roiov(riv vnep rjpcov koi rjpe^s vnep avToov irpocrhe^ai Kvpie 15 
(Is TO ayiov Kal eirovpaviov Ka\ XoyiKov crov 6vcna(TTr]piov, iravTa be e^dpov ttjs 
dyias crov eKKXrja-ias KaBvTTOTa^ov yno TOyc tioAac avTOiV CN tax^i' \aptTt Ka\ 
olKTippols Kal (PiXavSpcoTTLO. TOV povoyevovs crov viov 

81* ov Kal p^ff ov croi h AoSa kai to kpatoc (tvv rw Tvavayia kclI dyaOa Kal 20 
^©OTTOiw aov nvevpari vvv Kal del Kal eic TOyc aiconac toon aIconoon 

6 Xaos 



'O Upeus 

Elprjur] irdaiu 

6 Xaos 

Kal Ta> TTvevfiaTL aov 

6 SidKovos 30 

'Enl TTpO(Tev^r]v (TTdOrjTC 

6 Xaos 

KvpL€ eXerjaou 
6 8J lepcvs tirevx^Tat 
evXT^ Tqs «icr68ov Kal €is to Gujiiajjui 35 

AeairoTa Xpiarre 6 6eo9 rjficou 6 ttju ScoSeKa^coroy XafindSa 
tS)v 8a>8eKa dnoa-ToXcov eKXe^d/xevo^ km elAnocTeiAAC aytoyc 

I 2 

ii6 The Egyptian Rite 

kv oXct) TO) KocMOi KHpf^Ai KAi AiAaIai TO eyAfreAiON THC BaciAgiac 
(Tov K<\i eepAneyeiN hacan nocon kai hacan maAaki'an gn tco AacI) 
Acai eM(|)YCHCAC elc ta rrpocconA aytcon ka'i €L7rcou ayto?c AaBctg 


k(j> rjfjLds Tovs Trepiea-TTjKOTas SovXovs aov kv rfj eicroSca rfjs 
Upovpytas TavTr]s kirLcrKoirov^ irpecr^vrepovs SiaKovovs dva- 
yvaxTTa^ yjrdXTas re Kal Xal'Kovs avv iravrl ro) TrXrjpeo/jLaTL Trj9 
dyias Ka6oXiKrJ9 Kal dTrocTToXLKTJs kKKXtjaias' pvcrai 17/xas' 

10 Kvpie dnb dpds Kal Kardpas Kal diro dvaOejiaros Kal Sea-fiov 
Kal d(j)opL(TfjLov Kal kK TTJ^ fxepiSos tov dvTiKeifievov Kal kaGa- 
picON rjfxmv Ta X^^^ '^^^ "^^^ KapSiav And hantoc moAycmoy 
Kal diTo HACHC pAAiOYpriAC Lva kv KAGApA KApAiA Kal KaOap(o 
(TVV€l86tl 7rpO(r(f)ep<i)fjiev aoL to 6v/XLafia tovto gig ogmhn gyooAi'ac 

15 Kal €L? d<p€(nv d/JLapTmv rifxcov Kal wavTos tov Xaov (tov ydpiTL 
Kal OLKTLp/jLOLS Kal ^iXavOpcoTTLa tov fjLovoyevovs (tov vlov 


Be o5 Kal iie& ov aol h AoIa ka'i [to] KpATOc aijv t5 iravaym 
Kal dyaOm Kal ((oonom crov Trv^v/xaTL vvv Kal del Kal eic 


6 Xaos 


'O SidKovos 
25 Kal vJ/AXXovaiv to 

*0 fiovoy€vrj9 Tibs Kal Aoyos tov Seov 

dOdvaTos virdpyoiv 

KaTaSe^d/ievos Slo. ttjv f)p.eTkpav acoTTjpiav 


30 kK Tfj9 dyias OeoTOKOv kol denrapdevov Mapias 

dTpeTTTCos kvav6p(07rr](Tas 

(TTavpcaOeLS re XpiaTe 6 0eoy OavdT^ OdvaTov naTrjcras 

The Liturgy of St. Mark 1 1 7 

€?? ^v Tr]9 ay Las TpidSos 

o-vvSo^a^ofiepos tco Tlarpl Kal tS aym IIvevjxaTL 

crSicrov rjjxds 

Kal Yiverai x\ cicroSos tov ivayytKlov. 

Kal Xeyct 6 BidKOvos 5 

^Enl 7rpocr€V)(^r)i/ aTaOrjTe 

6 Upevs 

ELprjvr} irdcTLV 


Kal T<p irvev/jLarL (tov lo 


^Enl 7rpoaev^r]v (TTdOrjTe 

6 \a6s 

KvpL€ k\er]aov 

^^X'h "^^^ TpitraYtov 

Aea-TTOTa Kvpie 'Irjaov Xpiare 6 (rvvaWios Aoyos tov 
dvdp')(ov IlaTpos, 6 KaO' rjiids yevofievos kata hanta x^P'C 
AMApTiAC knl acdTTjpia TOV yipov9 rjfJiooi/^ 6 e^aTrocrretXay rov9 
dyiovs (TOV fiaOrjras Kal dnoa-roXovs KHpf^Ai ka'i AiAaIai to 20 
eyArreAiON thc BaciAgiac crov ka'i GepAneyeiN hacan nocon ka'i 
HACAN maAaki'an gn TO) Aao) (tov avTo? Kal vvv Ska-TTora elAno- 
creiAON TO (l)ooc coy ka'i thn AAhGeiAN coy kol Karavyaaov 

TOyc 6(t)eAA\A0YC THC AlANOIAC 77/itoI/ ds KaTaVQ-qo-LV TCdV Oeicov 

aov Xoyicop Kal iKdvcaaov rjfxds aKpoaras avTcou yepecrdai Kal 25 


KApno(})OpHCAi Kal noiHCAi KApnoyc AfAGoyc dvd tpiakonta ka'i 



Ik4>wV(i)S -q 

*[6 Xaos 
KvpL€ eXirjaou, Kvpie kXerja-oi/, Kvpie IXerja-ouj 

1 1 8 The Egyptian Rite 


(TV yap €L 6 €vayy€XL(T/JLos a-coTrjp kol (f)v\a^ Tcov -^vyjov Koi 

tS>V (TCOfJidTCOV TjfjLCOU KvpL€ 6 ©€09 Kal (Tol TTJV So^UP KOL TTJV 

evx^apLGTLav Kal tov TpLo-dyioy v/ii/ov duane/iTrofJiev ro) Harpl 

5 Kal T(o Tlco Kal ro) dyico TJv^viiaTi vvv Kal del Kal eh rovs 

aiSivas rS>v alcovcov 

6 Xaos 


"Afioc 6 Oeoc, ^rioc icxYpoc, ahoc dOdyaros 

lo eXirja-ov rjjjLa?. 


Kal [Ltra tov rpto-AYtov o-<f>pa-Yi^et 6 lepcvs tov Xadv X«y«v 

ElprjvT] irddLv 

6 Xaos 

j;^ Kal TO) TTvevfjLaTL aov 

€tTa TO 


o npoAoroi toy aaahaoyia. 

20 01 BlOLKOVOl KaToL ^I^TOV XtYovo-t 

Kvpie €v\6yr](rov 
6 tepevs Xlyct 
'O Kvpios eiikoyricrei Koi avvbiaKOPi^a-ei vfxiv rfj avrov ;(apiTt vvv Koi aei Kai 
els Tovs alcovas Ta>v ala>va>v. 
2c 'O Upevs TTpo TOV evayycXiov pdXXei, @vp.iap,a Xtywv outcos 

0v/jLLa/jLa TTpoarcpipofjLev eNconiON thc apiac a62hc coy o Oeos, 
h irpoaSe^dfjLevo? eh to dyiov Kal vnepovpdvLov Kal voepov crov 
6v(TLa(TTripL0v dvTLKaTdTrefjLyjrov rj/JLtu T7]v X^P'-^ "^^^ dyiov crov 
TTuevfjLaTos' OTL €vXoyr]jj.ei/o9 virdpxei? Kal crol rrju So^av dvaneji- 
30 irofiev tco Uarpl Kal tS TiS Kal ro) dyico UvevfiaTL vvv Kal 
del Kal eh tovs alcovas tcov alcovcov. 

The Liturgy of St. Mark 1 1 9 

'O SioiKOvos oT€ [leXXei elirciv to cuayY^^'-Ov Xcy^^ 

Ki'pLe evXoyrjcrov 
6 Upcus 
'O KvpLos eyXoyqcru Kal kvL<T')(yaeL kol aKpoarhs "qjias 
TTOiTJcrei Tov dyiov avrov evayyeXtov 6 con eyAorHTOC Geoc vvy 5 
Kal del Kal eic Toyc aioonac tcov aiatvcov. amhn 

6 SiaKovos 

XrdOrjTe dKova-cofiev tov dytov cvayyeXiov 

6 l€p€vis 

ElpTJuT} irdcnu 10 

6 Xa65 
Kal T(p TTvevjiaTL (rod 
Kal X^Yci t6 EYArrEAION. 


(the prayers) 

'O SidKovos TT|v avvaiTTT|v 'O tcpcvs lircvxfiTai 

'^^EttI 7rpo(r€V)(r]v ardOrjTe Tov9 voaovvTas KvpL€ tov 

Upoarev^aaOe virep TOdv ^cou- Xaov crov kTn(TKey\rdp,€vos In 

T(ov' Trpocrev^aade vnep toov eAeei ka'i oiKTipMoIc laaai 

voaovvTOiV' 7rpo(T€v^aade Tov9 dTroSrj/jLTqcravTas tj/jlcou 

VTT€p T(i)v dTToSrj/jLCov dS^Xcpovs TJ /jLcXXovTas diroSr)- 

6 Xaos fia^v kv iravTl tottco KaTevoSoaarov 

S.vpL€ eXerjO'OV ?KaorTOv els tov Kaipov 

npoaev^aade (i) vnep t5>v (r) Tovs dyaOovs ieTOv? 

dyaOcou depcov Kal tS>v KaTd7rep,yjrov knl tovs XPVC^^' 25 

KapiTOdv TTJs yrj^ (2) yTT€p Tas Kal eTnSeofiepov? tottovs 

Trj9 (TV/x/xeTpov dvapdaeco? {2) Td TroTdfiia vSaTa dudyaye 


virkp Toov dya6<£)v veTOdv Kal a-rji/ xdpiv (3) Tov^ Kaprrovs 
aTTopip-cou Trjs yr]9 Trjs yrj9 av^-qaov eh cnepMA 30 

Ka'i €iV GepiCMON 



The Egyptian Rite 

° ^°^<^* Tr]v ^aaCK^iav tov SovXov 

Kvpie eXerjaov o-ov Si/ eSiKatcoaa^ ^aaiXeveiu 

npoaev^aaOe iirep ttjs (tcott]- inl r^y yr]9 kv elprjurj Kal 

pias dvOpayTTCov Kal KTrjvwv ANApeiA kai Aikaiocynh kol 

Trpoaev^aa-devTreprfj^crcoTr}- yaX-qvoT-qTL SiacpvXa^oy 

pias TOV koct/jLOv Kal rrjs tto- Ttjv TaireLi/rjy Kal iXeeiprju 

Xeo)? TavTTjs' irpoaev^aa-Q^ Kal (pLXo^pLo-rov ttSXlu ravrrfv 

VTrep T(ov (piXo^pLaTcoy pvaat avrrju oOeo? k^' HKAepc^N 

6 Xaos 

KvpL€ eXerjaov 

npoa-ev^aade virep t5>v al^p-a- 

XcoTCOv irpoaev^aa-de virep 

tS>v Koifi7}6ivTCi)u' Trpocrev- 


kiravacTTda-ecos eOi/oou cos Kal 
NiNeyi THc noAeooc ec})ei'cco otl 

6A6HM00N Ka) OlKTl'pMOON cf Ka) 

dfjLi/r]aLKaK09 em kaki'ac duOpco- 

TTCOV. (TV SlcC tov TTpO^rjTOV 

^aade virep r^s Ovaia? (tov 'Haatov elnas 'Y-nepd^cnm 
Yjfiodv 7rpocr<p€p6yTa)i/' irpoa-- Ynep thc noAeooc taythc toy 
ev^aaOe vnep t5>v 6Xl(3o- cwcai aythn Ai' Img kai Aia 

AaygiA ton haTaa moy' Slo 
SeofieOa Kal 7rapaKaXov[iev ae 
(pLXdi^dpcoire dyaOe YnepAcniCAi 
THC noAeooc taythc Aia tov 
fxapTvpa Kal evayyeXia-TTji/ 
MdpKov TOV vwoSei^avTa rjfiiv 

25 OLKTLp/jLOlS Kal (pLXavOpCOTTlO, TOV 

fLovoyevov^ crov vlov 


8l o5 Kal ji^ff od (Tol H AoIa kai to KpATOc (Tvv T(o Tvavayiod 
Kal dyaO^ Kal ((oottolS aov TrvevfiaTi vvv Kal del Kal eic to^c 


'O 8i,(iKOvos 

Kal XcYovo-i TOV mXON. 

jievoDV Trpoaev^aaOe virep 
tS>v KaT7)-^ovp,ev<ov' irpoa- 

6 Xaos 

Kvpie eXerja-ov'^ 

The Liturgy of St. Mark 121 

'O SuiKOvos \€Y€t Tcls y' 
^ [ITpocret^^acr^e VTT\p rrj^ dprjvr]^ ttjs ayias ix6vr)S KaOoXiKrjs 
Kol dnoaToXLKrjs opOoSo^ov rod ©eov €KK\7}(riaij 

o Upevs fTC6v\(rai 

AecnoTA Kypie 6 Geoc 6 nANTOKpATOop 6 hathp toy Kypi'oY 5 
HMOON 'Ihcoy XpiCTof, SeofxeOa kol TrapaKaXov/iey ae thn e^ 
ovpavov eipHNHN BpABeycoN ta?c andvTcov '^/icou KApAiAic dXXa 
KOL rov Plov tovtov Tr]v dp-quriv ri[uv ScopTjaaL 

^ [6 SiaKovos 

npoaev^aa-Oe virep tov dp)(^L€p€C09 rjfJLcov irdna d(3^d rov S, 10 
Trdna kol iraTpidp^ov Kvpiov dpy^L^TTLaKOTrov rrjs fMeydXrjs 
TToXeo)? 'AX^^avBpta^ kol rS>v opOoSS^cop r]/icov eirLcrKOTTOoi' 

6 lepeus] 

Tou dyidoTarop kol /xaKapicoTaTov rifioou Trdirav rov S. kol rov 
daicoTaroy rj/xcou kirLa-KOTrov rov 8. avvTr)p(ov avvr-fipt^aov rjfxTi/ 15 
avT0V9 ereo-L ttoXXols, \p6uois elp-qviKols kKreXovvras rrjv vtto 
(TOV efj,7r€7rL(rT€v/jLeuT]i/ dyiav dp^up(jd(Tvv7]v Kara ro dyiov Kal 
fiaKapLov (TOV deXrj/jia, opeoTOMoyNTAC TOhJ AoroN thc AAHGeiAC, 


SiaKovoLS dvaypcoaraLS ■^dXraL?^ (tvv navrl rS 7rXr]pa>/jLarL rrjs 20 
dyias KaOoXiKrjs Kal dnoaroXLKrjs €KKXrj(TLas 

^[6 SidKovos 
TIpo(Tev^a(T6e virep rrjs dyias eKKXr](Tias ravrrjs Kal rcov avu- 
eXevaeoDV rj/JLcop 

6 Upevs] 25 

Tds eTTLo-vuaycoyds rjfjioov Kvpie ivX6y7)aov, 80s avrds aKco- 
Xvr(tis Kal du€fjL7ro8Larcos yeveaOai Kard rb dyidv (tov OiXTj/ia' 
oiKOvs €V)(coy^ OLKOvs evXoyioov rjfjLiv re Kal roTs p-eO' rjpds 
BovXoLS (TOV eh rov alS>va Scoprjarai. eIerep9HTi Kypie ka) 


ro ovofid (TOV ro dyiov rov Se Xaov aov rov Tricrrov Kal opdo- 
So^ov evXoyqaov, TTotrjaov avrov eic \\K\khi>>c Kal MypiAAAC Kal 


The Egyptian Rite 

/IT] KaTL(r\vcrTj Odvaro^ dfiapria^ KaO' r)fjLcov /jiTjSk Kara navTO'S 
Tov Xaov croV \dpLTL Kol OLKTipfiots Kal ^iXauOpcoTTia tov 
fiovoyevovs crov vlov 


5 8l' ov Kal fj,eO' ov (toI h AoIa kai to KpATOC (Tvu TO) iravayLOi 
Kal dyaOS> Kal (odottolco aov irvevfjiaTL vvv Kal del Kal eic Toyc 


6 Xaos 



'O Upevs 

Elpi]VTj Trddiv 

o Xaos 

Kal TO) TTj/evfiaTL crov 


BXeTrere p.rj tls t5)v KaTr]yoviiivoiiv. 

Kal \|rdX\ov(nv 
01 TO, yjEpOV^lll fjLVa-TlKC09 

20 TpLaSi Tou rpLcrdyLov vjivov 
TrpoadSovTes irdaav Tr]v ^lco- 
TLKTjv diroOcofieOa fiipifivav co? 
Toy paaiXea rSiv oXoav vtto- 
Se^dfievoL rats dyyeXiKaTs do- 

25 pdTCos 8opv(popovfjLevov rd^ecnv, 

'O Upeiis pdXAci 0v|xia}JLa els ttjv 
€i<ro8ov Kal €iIx€Tai 

Ktipie 6 dios rjjxav 6 tiantcon Anpoc- 
AeHC KOL AecnozcoN hachc KTiceooc, 
Trpoabc^ai to Ovfiia^a tovto e^ ava^iov 
X^ipos 7rpo(r(f)fp6p,(vov koX ttjs napa 
(TOV evXoyias Trdvras fjp.a.s d^iaxrov' crv 
yap el 6 ayiaap-os rjfxav koX ao\ tt]V 
do^av Koi rrju ivxapiariav dvanefiiro- 
fxev T(S Uarpl Koi tcS Yt<a Kal tcS dyico 
TlvevpiaTL vvv Koi d(\ kol els Tovs alcovas 
TcJv aloivcov. dp.r]v. 

Kal eiaepxovTat rd ayia els to 
0wo-Lao-TT|piov Kal 6 lepevs evx^Tat ovtcos 

"Arie yyiCTfe 4)oBepe 6 eN Afioic 
ANAHAYOMeNOC Kvpie avTos fjfids &yia- 
(Tov Koi d^iaxrov ri^s (po^epds 
iepa>crvvT]s koX Trpoardyaye r]p.ds t<» 
Tifiia (TOV $v(TiaaTr]pi(i) /xeTot ttachc 
cyNeiiiHceooc ArASHC Koi kaBapicon 

The Liturgy of St. Mark 123 

f)na)VTas Kapblas kno ttantoc MOAyCMOy, 
Traa-av ai(r6r](rtv irovrjpav fKbico^ov a(^' 
T]fjLa)V, aylaaov top vovv kcu ttju yjrvxrjv 
Kai Soy Tjp.'iv ttjv rav dylcou Trarepcov 
f]fJiS)V eViTcXfii' Xarpeiav pera ^o^ov 5 


8ia TravTos' crv yap ei 6 evXoycJv koX 
ayid^civ to, (xvpiravTa Koi croX rfjv 
bo^av KCU TTJV €vx"picrTLav dvaTrepTTopep 
T<o IlaTpl KoX tS YlS Koi T(0 Ay la 10 
Hvevp-ari vvv Koi del kcu els tovs alavas 
Tap aloiPoiP. dprjv. 



'AcHACACGe aAAhAoyc [eN ct)iAHMATi Ari'cp] 15 

6 Upcijs €ux'»\v TOV daTrao-fJLoO 

AecnOTA Kypie nANTOKpAiop ovpavoOev kiri^X^y^rov knl ttjv 
kKK\r]atav aov Kal enl iravra tov Xaov aov kol irdv to ttoliivlov 
(TOV Kal aSxTOv iravra^ "qfids tovs dva^tovs SovXovs crov, tu 
OpefijjLaTa ttjs a-rj9 dye\r]S, kol ScoprjaaL -qfuv ttjv (ttjv elprji/rju 20 
Kal TTjv ar]v dydirTjv Kal ttju arjy PorjOeiai/ Kal KaTdirefiyjrov 
rjfiii/ THN AcopeAN TOY iravaytov crov nNeyMATOc otto)? 6N KA0ApA 
KApAiA ka'i CYN61AHC6I Ar<^9i-" AcnACOC)M60A aAAmAoyc eN (|)iAhmati 
Aricpj l^'h ^^ AoAco, fir] kv YTTOKpi'cei, /z^ Tr]v tov dXXoTpCov 
KeKTr]p.evoL irpoatpeaiv dXXa amcomon ka'i actfiAon, gn gni HNef- 25 


("n hngymAj €1/ MIA ni'cxei KAGoac ka'i eKAHGHMeN In mia eAni'Ai thc 


dirkpavTOu crTopy-qv' kv Xpia-T^ 'Irja-ov tS Kvpia> r]fx(£>v /MeO' o5 
cvXoyrjTos el crvv rS iravaytco Kal dyaO(p Kal (coowoiS aov 30 
7rv€VfJLaTL vvv Kal del Kal eh tovs alcovas t5>v alcovcov. 

Elra 6 Upevs ^iiXXei Ov\iiayia Xiyav 

Oymi'ama 7rpoa-<p€p€TaL tco onomati' (TOV dvaXrjcpdrJTCi) 8^ 
SeofieOa €K toov ireviy^pcov )(^eLp(ov rjiimv toov dfxapTcoXoov els to 

124 ^^^ Egyptian Rite 

ifTT^povpdvLov aov Ovanaa-Trjpiov eic ocmhn eycoAiAC, eh iXaafxhu 
TTavTos rod Xaov aov' otl co'i npenei ndaa AoIa timh npocr- 
Kvvrja-LS Kal ev^apLo-ria tS JJarpl kol tS> Tm kol tS aym 
JJi/evfiaTL vvv kol del kol eic Toyc aiwnac toon dvioiNOON. 


Kal nerd tov dcnraap,ov eK<}>a)V€i 6 BiaKovos 

TIpo(T(f)epeLv Kara rponovs aTaO-qre. 

'O tcpcvs cr<(>paYi5a)v tovs SiaKOvs Kal rd iroTT|pia eKtjxavcl 

IlL(TTeva) eh evd Qeov Harepa iravroKpdropa ktX 
10 Kal orav Xiy^ 6 Xaos Kal aapKOiOei/Ta e/c Uvevparos dytov 

(6 l€p€t>s> TTOici o-Tavp6v KOL CTjavpOiOeVTa Virep r]p6dV Kal irdXiv 

o-<j)paYij€f Kal eh TO Ilyevfia to dyiov, 

'O BtdKOvos 
Eirl irpoaev^r]v (TTdOrjTe 

15 6 lepevs 

Eiprjvr) 7rd(TLv 

o \a6s 

Kal T(o irvev/iaTL aov 

6 SiaKovos 

2° npoaev^aade virep toc)V irpoacpepovToav 

6 Upctls XeY^t €^X^v ''"n^ irpo6€<r€(os 

AeanoTa 'Irjaov XpiaTe Kvpie, 6 avvdvap\os Aoyo^ tov 
dvdp^ov UaTpos Kal tov dytov Tlyev/xaTo?, 6 MepAC Apxiep6\c, 


25 Z03HN ripcDv, 6 Sov9 eavTov amnon amoomon ynep thc toy kocmoy 
zoiHC* SeofieOa Kal irapaKaXovpev ae Kvpie (jyiXdi'dpcoTre eni- 
(})ANON TO npoco^noN coy en) ton dpTov tovtov Kal em Ta 
TTOTrjpLa TavTa d rj iravayia Tpdire^a v7roSe)(^eTaL 8l dyyeXiKrjs 
XeiTovpytas Kal dpyayyeXiKT^s xopoaTaatas Kal lepaTLKrj^ 

30 lepovpyias eh ar]v Bo^av Kal dvaKaiviapLov tS>v r)peTepa>v 
y^rv\Siv' xdpLTL Kal oiKTipfioh Kal (piXavOpcoirLa tov povoyevovs 

The Liturgy of St. Mark 125 

(jov vlov 5i' ov Kal fjieO' ov <tol [h] AoIa kai to KpAroc avu tm 
iravayicb Kal dyaO^ Kal ^odottol^ aov nyevfiaTC vvv Kal del Kal 
eic Toyc aiwnac tcon AicaNCON. 


(the thanksgiving) 5 

'0|J.oia>s Kal |i.€Td TT|v ttCo-tiv <j^^ay\.^&. 6 tepevs tov \aov €K<j>«vwv 


6 Xaos 


6 Up6vs 10 

"Anco rifiSiV ras KApAiAC 
6 Xaos 
''E)(0fi€u npoc TOV Kvpiou 

b Upcvs 
EY)(<XpiCTHC00M6N TO) Kypi'tp I5 

6 Xads 
"AliON Kal SiKaiov 



6 Upevs dpxcTai Tfjs dva()>opd$ 20 

'A\r]6m yap a5i6n Ictin Kal SiKaiov oaLov re Kal npenON Kal 
rals ri/jL€TepaLS 'yjrv)(^aLS inotxpeXes 6 oon AecnoTA Kypie ©ee 
ndrep iravTOKparop ae aincTn (re v/j,p€lu aol evyapLcrreLV co) 
ANGOMOAoreTcGAi vvKTOdp re Acat /ca^ rjfiepau dKarairava-TCo 
(TTOfiarL Kal daiyrJTOLS x^^^^^ ^^'' dcncoTrriTco KapSta, aol tw 25 

nOIHCANTI TON OypANON KAI TO, €1/ TO) OVpapS, fHN Ka'i Ttt In T^ 

yfj, GaAaccac nHTAC wora/jLovs Xi/xvas Kal ttanta ta In aytoTcj 


OMOi'cociN 00 Kal k^apicrco thn 6N nApAAeicco TpYcj)HN' irapa^avra 
Se avTov OYX YnepeTAec oyAe epK atg A inec^ ay a^e dWa irdXiv 2><^ 
dveKaXi(T(o Sia vojiov, i7TaiSay(oy7]<Tas Sia 7rpo(j)r]Tcoi/, dpewXaa-as 

126 The Egyptian Rite 

KoX av^KaivKJa^ Sia tov (ppLKTOv kol ^coottolov Kal ovpavtov 
fivarrjpiov tovtov, hanta Se enoiHCAC Sia thc chc coc{)i'(XC, toy 
(})oc>t6c toy aAhGinoy, tov fiovoyevovs (tov vlov tov Kvptov Kal 
deov Kal (Tcorrjpos tj/jlcou 'Irjaov Xpiarov Sl* ov <joI crvv avT^ Kal 
5 ayLa> IIi/evfiaTL evyapL<jTovvTe9 7rpocr(f)epop€u thn Aotikhn Kal 
dvatpaKTOv AATpei'^N Tavrrji/ ^y 7rpo(r(p€p€i (tol Kvpie Trdvra rd 

<e6v7} kuO ANATOAWN HAi'oY KAI p^XP'' ^YCMWN, dlTO dpKTOV Kal 

*[/zexpi] p€(Tr}p(3pias, oti MefA to onoma (tov 4n ndai toTc eGNeci 
KAi In hanti Toncp Gymi'ama npoa-^epeTaL tco onomati to) dyico 
lo (TOV ka'i Gycia KA9ApA, eTTiOvcTLa Kal 7rpoa(popd. 

(the intercession) 
Kal SeSpeda Kal irapaKaXovpev ere (piKdvOpcdTre dyaOe 
pu-qadrjTL Kvpie rfjs dyias Kal povr]S KaOoXiKrjs Kal diroaTO- 
Xlktjs eKKXrjcrias Trjs aho yfj^ Trepdrcov p^XP'- '^^^ nepATcoN 
15 avTTJs, navTODv tS)v Xacov Kal irdvTODv t<£>v Troipvicoy aov 

Thn €^ ovpavov eipHNHN BpABeYCON taTc aTrdvToov rjpcoi/ KAp- 
Ai'aic dXXd Kal rod ptov tovtov ttju elpijvTji/ rjpLu Scoprjaat 

Tov PaariXea, Ta orTpaTicoTiKdj tov9 dpxovTas, ^ovXds, 
8ripov9, yeiTOvtas, eicoAOYC ka) IIoAoyc r]p5>v kv 7rdar\ elprjvrj 
20 KaTaKoap-qaov 

BACiAef Trjs eipHNHc Tr]v arjv eipHNHN Aoc hm?n ^[hanta r^p 
AneAcoKAC hm?n]' ev opovota Kal dydirrj kthcai hmac 6 0e6c* 


noLTjaov Ta^ dirdvTCtiv rjpcov yjrvxds Kal prj KaTL(TX^(^V ^dvaTOS 
25 dpapTLas Ka& rjpcou pr)8e KaTa iravTos tov Xaov aov 

Tov9 voaovvTas Kvpie tov Xaov crov ema-Ke^^dpevo^ gn eAtei 
KAI 0iKTipM0?c taaai' ahocthcon ah avTOiv Kal d(f> r]pa>j/ hacan 


avToav' Tovs ev paKpoh dppaxrTrjpaaL irpoKaTaKeipevovs e^avd- 

30 crTTjorov, toyc ytto HNeYMATCON AKAGApTCON GNOXAOYMeNOYC tacaif 

TOVS ev (j)vXaKa'LS rj kv peTdXXois rj SiKais rj KaTaSiKais rj ev 

e^opiais r] iriKpa SovXeia ^ (j)6poi9 KaTexopevovs 7rdvTa9 

The Liturgy of St. Mark 127 

IXerjcrov, iravras eXevdipcoa-ov' on cy 6 Geoc rj/iooi^ 6 AycjC)N rovs 
neneAHMeNoyc^ 6 ANOpGwN rovs KATeppAfMeNOYC, rj eXwls tS>v 
AneAniCMGNOON, 17 ^orjOeLa tcov d^orjOrJTCov^ rj dvd(TTaaLS rS>v 
TreTTTcoKOTCoy^ 6 Xifirjy rcov )(^eLfia^ofjL€ucov, 6 eKSiKos tS>v Kara- 
TTouovfieuooy, irdo-r} '^v)(fj \pL(TTLavfj OXipofiivT] kol irepi- 5 
eyoixevrj 80s eXeoy, 80s dj/ea-iy, Sos dvdy^v^LV, dXXd Kal rjfjicou 
KvpL€ Tocs Kara yjrv)^^)^ vocrovs 'iacrai^ rds orcofxaTLKas dcrOev^ias 
Oepdnevcrou larpe y^vyS>v kol acofxaTCOP' eiTLaKOTre ndarjs crap- 
Kos eni'cKevpAi Kal taaai hmac Bia toy cwxHpi'oY coy 

Tovs d7ro8r]prj(rayTas ri/xoov d8€X(j)0vs ^ /xeXXovras diTo8r}iiuv 10 
kv iravrl tottco KarevoBcoaov efre 810. yrjs r\ irorafMcou rj Xliiv5>v 
77 68oLTTopLa)y rj olovB-qirore rpcmov ttju iropeiav TroLovi/ras, 
Trdvras iravrayov dnoKaTdaTrja-ov els Xifieya evBiov, us Xifiei/a 
(rcoTrjpLou, crvpLirXovs kol avvo8oLTr6pos avTcou yeuiadaL Kara^t- 
(oaov^ diToBos TOLS oiKeLOis avT5>v ^aipovras yaipovcrLv, vyiaU 15 
vovras vyLaivovdW dXXa Kal tj/jlooj/ KvpLe rrju TrapeTnBrjfxiau 
Trjy kv T& ptcd TOVT(o d^Xa^i] Kal d^djxaaTOv P'^xpi reXovs 

(i) Tovs v€Tovs dyaOovs ttXovo-lcos KaTdTrefjLyjroi/ enl rovs 
XP^C^vTas Kal e7ri8eojj,euovs roirovs' evcppapov Kal anakai'nicon 20 
rf) KaTal3d(r€L avTwu to npocoonoN thc pnc lua In ta?c cTAfociN 
AYTHC eYc|)pAN0HceTAi anatgAAoyca 

(2) Td TTOTd/jLia v8aTa dvdyaye em to l8lop jierpov avrodv* 
evcppavov Kal anakai'nicon rg dva^dcreu avTS>v to npocoonoN 


(3) Toiis KapTTOVs T^S yrjs Kvpie evXoyrjaov^ crcoovs Kal dK€- 
paiovs rj/JLLU 8LaTrjprjorov, Trapda'Trjcroy rj/iTv avTOiJS els cnepMA 


etAopHcON Kal vvv Kvpie ton ctc^anon toy Iniaytoy thc XP^^" 


128 The Egyptian Rite 

Sia rov op^ANON, Sia rov ^ivov kai Blol tov npocHAyxON, 8l rjfxds 
HANTAC Toyc eAni'zONTAC eni ce kai eniKAAoYMeNOyc to onoma coy 
TO dyLov 01 yap 6(})0aAmo'i hantoon eTc ce eAnizoyciN kai cy 

Ai'ACOC THN TpO(})HN AYTa)N GN eyKAipiA. 6 AlAoyC TpO(})HN nACH 

5 CApKi nAHpcocoN y^fK^d.c KAI eY(|)pocyNHc TAC KApAiAC HMa)N Fna 
nANTOTe HACAN AYTApKGiAN exoNTEc nepicceywMGN eic nAN IproN 
ataGon kv Xpia-T^ 'Irjcrov rco Kvptco rj/icoi' 

^v .BaciAgy to^n BACiAeyoNTOON kai Kypie tc2)n KypieyoNTWN, Trjv 
^aa-iXtiav rod SovXov aov tov opOoSo^ov Kai (f)L\o\pLcrTov rjfiafv 
TO paa-iXioos ou idLKaicocras paaiXeveiv knl ttjs yrjs kv eiprjpr} Kai 
ANApeiA KAI AiKAiocyNH BLa(j)vXa^ov' KaOvTTOTa^ov avT& 6 0€OS 
irdvra exOpoN kai hoAgmion kv(j)vXL6v re Kai aXX6(j)vXov' 
ghiAaBoy onAoY kai GypeoY kai anacthBi gic ttjv BohGgian avTov 
Kai GKxeoN pom4)ai'an ka) cytkAgicon gIgnantiac Ta)N kataAioo- 


AaAhcon gic THN KApAiAN avTOV AfAGA Y^iGp T^? dyias aov 
KaOoXLKTJ^ Kai dnoaToXiKTJs eKKXTjcLas Kai iravTos rod (piXo- 
^ptarov Xaov Tna Kai rjpeTi gn th yaXrjvoTrjTi aytoy HpGMON kai 


(re KaTaXr](f)6coiiev 

TS>v kv TTLcrreL XpiaTov 7rpoK€KOLfjL7)p.€vcov TraTepcov re Kai 
dBeX^oiv rds ^^rvyas dvdiravaov Kvpie 6 Oeos rjpcov pvTjaOeh 
T03N AH Aia)NOC TTpoTTaTopcov TTaTepcov 7raTpLap\(ov 7rpO(pr]TS>V 
25 dnoa-ToXcDv fiaprvpcov opoXoyrjTcov kTnarKOTrcov oaicov SiKaioov, 
TravTos HNGYMATOC kv TTia-reL Xpiarov tgtgAgicomgncon Kai a>v kv 
TTJ a-rj/x€pov r}/jLepa rrjv VTropvrjaLv noLovpeOa Kai tov dyiov 
irarpos tj/jlcov MdpKov tov dnoaToXov Kai evayyeXidTov tov 



acoTTJpa tS>v ylrv^^cov rjpmv 

The Liturgy of St. Mark 129 


'E^aLpiroo^ r^y iravayias d^pdvTOv evXoyTj/jihTjs Seairoivrjs 
r)fia>y BeoTOKOV kol deLirapdevov Mapias 

'O 8iAkovos 
Kvpie evKoyrjaov e 

6 Upevs 
*0 KypiOC eyAorHCei ce rfj avrov ;^aptri vvu Koi aft Koi els rovs alciuas rav 


6 8i Icpcvs k\iv6(ji,cvos cirevx^'''^'*' lo 

Le^c-'Kal rovTOov ndvTcov ra^ yjrv^^as dvdirava-ov Sea-TroTa Kvpie 6 Oeb^ 
rjficoy kv tols t5>v dyioav aov (rKr}vaLS, 6N th BACiAeiA coy, X^P^" 
(ofievos avT0L9 Ta t5)V kirayyekLOdv aov dyada a 6())0aAm6c oyK 
elAeN ka'i oyc oyK HKoyceN kai eni KApAiAN ANGpoinooN oyK angBh 
A HTOiMACAC 6 Ococ ToTc ArAnoc)ci TO ONOMA coy TO dyiov. aVTCOV 16 
fikv TOLS "^vxas dvdirava-ov koI BaciAgiac ovpavcov kataIi'cocon, 
rj/jLcov Se TO, TeXrj ttj? ^C07J9 \picrTLava Kal evdpeaTa kol dva- 
/jLapTrjTa Sooprja-aL Kal 80s rj/iiv Mepi'AA Kal KAHpON ^^€ir fX€Ta 
TrdvTCOV T03N Ari'<JL)M 0"0i; 

Ta>v 7rpo(r(f)€p6vTCi)v Tas Ovatas^ Tas irpoa-cpopds, Ta evy^apia- 20 
Trjpia TTpoaS^^ai 6 Geos e/y to dyiov Kal kirovpdviov Kal voepov 
aov OvcnacTTripLOv eh to, fMeyeOrj tcov ovpava>v Slcc ttjs dpyay- \ 
yeXiKTJs (Tov XeiTovpytas, tcov to ttoXv Kal oXtyov^ Kpv^a Kal 
Trapprjo-ia, PovXo/xivcov Kal ovk kyovTcav Kal tcov kv ttj crrjfiepov 
■qpLepa Tas irpoar^opds 7rpo<rev€yKdvTCOv^ o)? Trpoo-eSe^oo ta AcopA 25 
roy AiKAi'oy crov "ABeA 

Kal pd\\€i 6v(xiap.a 6 lepeus Kal \iyti 

Trjv Ovcriav tov naTpos r}/J.cov 'AjSpad/i^ ZAXApi'oy to GyMiAMA, 
KopNHAi'oy TAG eAeHMOcyNAC Kal ttjs X^?^^ ''"^ ^Y^ Aghta, npocr- 
Se^ai Kal avToov to. €V)(^apLaTiqpLa Kal dvTiSos avTols dvTl tcov 3° 

4)eApTa)N TO, AC{)eApTA, dvTl TCOV enifei'oiN TO, OypANlA, dvTl TCOV 

Tov dyicoTaTOv Kal /jLaKapicoTaTov ndnav tov 8. ov irpokyvcos 


I30 The Egyptian Rite 

KoX ^[TTpocopfo-ay] 7rpo)(€ipLaa(T6aL ttji/ ayiav (tov KaQoXiK^v Kot 
diro(rTo\LKr]v eKKXrjataj/ Kal tou ocncoTarou kiricrKoirov tov 8. tov 
r)fieT€pov avvTT]pa>v crvvTrjprjaov avTov? eT€cn iroWol^^ \p6voLS 

€Lpr]VLK0L9 €KT€X0VVTa9 aVT0V9 TTjV ilTO (TOV €/J.7r€7n(TTeVfl€VriV 

^ ay Lav crov dp^iepoyavvqv KaTa to dyiov Kal fiaKapiov aov 
OiXrjfia, opGOTOMOYNTAC ton AopoN thc AAneeiAC 
^.k ' ' Mvrfo-Or^TL 8e Kal tS>v diravTa^ov opOoSo^cov eTria-KOTToov 
7rpe<T^VT€pa>v SiaKovcov VTroSiaKovcov dvayvctXTToov ^IraXroSi/ fiova- 
^ovTCov d^LTrapOivcov ^r]pa>v XaiKcov 
^ ,io Mvi](Tdr]TL Kvpie Ttjs dyia's XpLaTOv tov Oeov r]fiSiV TToXecos 
Kal Trjs ^a(TiX€V0V(T7]9 Kal Ttjs TToXeo)? -qfimv TavTr}^^ Trdarji 
tt6X€(09 Kal ^wpas Kal tS^v kv 6p6o86^a> ttlcttu XpicTTOv olkovv- 
Toov kv avTat?, eiprjvrjs Kal da-ipaXeta'S avTS>v 

Mvi^a-6r]TL Kvpi€ ird(Tr]S yjrv^rj^ XP'-^'^^^^V^ OXL^ofievrj^ Kal 
^5 KaTanovovfikvrjs, kXeov9 ©€ov Kal ^orjOeias k-mSeo/JLevT]?, Kal 
€7ri(rrpo0^y tcon nenAANH/weNOON 

Mvr](r6r]TL Kvpie tS>v kv aiy^iiaXcixria ovtccv dSeXcpcov ripcov 


20 MvrjaOrjTL Kvpie gn eAeei kai oiKTipMoIc Kal r]p.a>v to^v dfiap- 

T(oX5)v Kal dva^Lcov SovXcov aov Kal tac AMApriAC rjfioov elAAeiH'ON 

m dyados Kal (piXdvOpoiiTO^ ©eoy 

f^ j^^^^w ^*flIvrjadr]TL Kvpie Kal k/JLov tov Taneivov Kal d/xapTcoXov Kal 

dva^Lov SovXov crov Kal Tas dfiapTtas jiov k^dXeLyjrov coy (faXdv- 

25 OpcoTTos ©€09, crv/nrdpeao Se rj/xLv XeiTovpyovcn tS> iravayto^ aov 


Td? kiTL(rvvay(oyds rjficov Kvpie evXayrjaov, ttjv e/^coXo- 

XaTpeiav TeXeov kKpC^coaov dirb tov k6<t/jlov^ ton catanan Kal 

•^ irdcrav avTOv ttjv GNeppeiAN Kal Trovrjpiav cYNTpiyON yho to^c 

30 hoAac rjfioov, Tofc exOpofc Trjs kKKXrjaLas crov Kvpie coy navTOTe 

Kal VVV TAHGINCOCON, yVfiVCOCrOV aVTCOV T7]V v7r€p7](pavLav, Su^ov 

avT0L9 6N TAyei ttjv dadeveiav avTcov, ray e7rijSoi;Xay avTcov Kal 

The Liturgy of St. Mark 131 

TCL^ [layyavLas Kal ra? iravovpytas as iroLovcn Ka& ri/jLcou 
dirpaKTovs TroLtjcrop' e2erG[^0HTi Kypie ka'i AiACKOpnicGHTCOCAN 01 
exOpoi coy ka'i (l^yreTOOCAN eic ta oni'coo nANjec 01 micoyntgc to 
ovofxa aov to dyiov^ tov Se Xaov crov tov ttlo-tov Kal opOoSo^ov 
^[noLrjo-oyj en eyAoriAic xiXias X'AiaAac Kal jivptas MypiAAAC, 5 
TTOLOvvTas TO OeXrjfid aov to ay lop 

6 SidKovos 
01 KaBriiJLevoi dvd(JTr]Te 

Upcvs Xeyei €uxtJv 

AvrpcoaraL Beajxiovs, e^iXov tovs eu dvdyKais, ireLvZvTas 10 
yopTaaov, oXiyoy^v^ovvTas irapaKdXecrov, nenAANHMGNOyc eni'- 
CTpeyoNj ea-KOTLo-fievovs (jxoTaydoyrja-ov, TreTTTcoKOTas iyeipov, 
CAAeyoMeNoyc cTHpiION, vevoarjKOTas Lacrai, irdvTas ay aye els 
TT}v oAoN Trjs cooTHpiAC, <TVvay\rov Kal avTOvs Ttj dyia aov 
TTOLfjLPT]^ rjfjids Se pycAi aho toon anomioon rjfiooi/ (ppovpos rjfiooy 15 
Kal ANTiAHnrcop KaTcc irdvTa reNOMGNOc. 

*0 SiaKOvos 

Els dvaToXas (SXeyjraTe 

Kal k\iv€i 6 UpeiJS Kal cux^Tai 20 

^v yap el 6 ynepANOo hachc ApxHc kai eloyciAC ka'i AyNAMecoc 


Xi'Aiai ){\\\ihec ka'i MypiAi MypiAAec dyicop Arr^AooN Kal dp)(ay- 
yeXoou aTpaTiai^ aol TrapaaTiJKovo-L to. Ayo TifiLooTaTd aov zcoa, 25 
TO, TToXvofijxaTa '^(jEpov^lix Kal TOL i^aTTTipvya c6pAc()'iM a Aye) 
M6N HTGpyli TA npocoonA KAAynTONTA Kal Ayd TOyc hoAac ka'i 


TvavaTOLS aTOfiaai Kal daLyrjTOLS deoXoyiais tov kTTLVLKLOv Kal 
Tpiadyioi/ vfivov aSovTa ^oSovTa So^oXoyovvTa KGKpAfOTA Kal 30 

K 2 

132 The Egyptian Rite 

AeroNTA TH MepAAonpene? aov AoIh "Apioc Apioc Afioc Kypioc 
caBawG nAHpHc 6 ovpayos Kal h ph thc apiac coy Ao5hc 


irdvTore fikv iroivra are ayLa^^L aXka Kal fiera iravToav tcou 
5 cr€ ayia^ovToov Se^ai SearnoTa Kvpie Kal top rj/ieTepou ayiacrfibv 
(Tvy avTOts vfivowToov Kal XeyouTCov 

6 Xaos 

"Apioc APIOC AflOC Kypioc CABAcbe 
nAHpHC 6 ovpavos Kal h pn thc ApiAC coy AoIhc 

IQ 6 Icpcvs a-4>paYiJ[a>v tgL ayui XcyeL 

rTAhipHc yap kcrTLv coy aXT^^aiy o ovpavos Kal h th thc ati'ac 
coy AolHC AiA THC eni(})ANeiAC toy Kypi'oy Kal Geoy kai cooTHpoc 
HMWN 'Ihcoy XpicToy- nXrjpcoa-ou 6 0€oy Kal Tavrrju ttju Ova-tav 
TTjs irapa crou evXoyias Sia Ttjs eTn^oLTTJaecos tov navayiov crov 
15 7rv€v/jLaT09- OTL avTos 6 Kypioc Kal debs Kal nAMBACiAeyc rjficov 
'Incoyc 6 xpL(TTos th NiyKji h HApeAiAoy gayton ynep tcon AMAp- 


(TwavaKXiOels fiera tcov ayicov avTOv /jLa6r)Ta>v Kal dnoa-ToXcov 
ApTON AaBoc>n enl tcov dyicov Kal d^pdvToav Kal d/jLcoficov avTov 
20 )(^€Lpoov^ ANABAeyAC eic ton oypANON npos ae tov iSlov waTepa 
Oeov Se rjpwv Kal Oeov t5>v oXoov, eyxApicTHCAC eyAofHCAC 
dyidaas kAacac AieAcoKe to?c dyiois Kal jiaKaptoLS avTOV ma0h- 
taTc Kal diToa-ToXoLS eincoN 


25 AaBctc (})AreT6 

6 8i<iKovos 

'EKT€ivaT€ ^[0/ rrpea-^vTepoi] 

6 Icpevs cK())U)V(i)S 

ToyTC ecTi TO ccoMA Moy TO ynep ymoon KAcoMCNOhJ Kal SiaSiSo- 
30 fxevov eh d<pea-iv dp.apTi(ov 

b Xa6s 

The Liturgy of St. Mark 133 

6 8J lepevs Xe'-yci eTreuxofJievos 

o^CAYTOOc ka'i to noTHpiON MGTA TO AeinNHCAi AaBcon Koi Kepdaas 
€^ oiuov Kal v8aro9, anaBAg^ac eic ton oypANON TTpoy ae rou 
lSiov Traripa debv Se r]fjLa>y Kal Oeop t5>v oXcov, eyx^'^piCTHCAC 
€vXoyijaa9 ayidaa^ nXijo-a? Uv^vfiaTOS dyiov fieriScDKe toTs 5 
dyioLS Kal jJLaKapLOLS avTov fiaOrjraT^ Kal dirocrToXoLS eincJON 


TTiGTe ei aytoy nANTec 

6 SidKovos 

'^Ktl kKT^Lvare 10 

6 Upeiis cK(t>(ov(i}S 

Kal noAAooN 6KXYn6m6non Kal SiaSLSofxevou eic a^gcin amaptioon 

6 Xaos 
'Afx^v 15 

6 Up€tis evx^xai ovTCJS 

toyto noie?T6 eic thn cmmn anamnhcin* ocakic r^p can ecGi'HTe 


9ANAT0N KATArreAA6T6 Kal TTjy efiTji/ dudo-Taaiu Kal dudXr]\jnp 
d/JLoXoy€LT€ AXpic OY eAN eA9co. 20; 


Ton 0ANATON, AecnoTA Kfpie HANTOKpATOop enoYpANie paa-iXev, 
TOY fJiovoyevovs crov vlov KYpiOY ^e Kal deov Kal acorrjpos r]ji5>v 
'Irjaov XpiCTTod KATArreAAONTec Kal Trjv Tpirj/jiepoi/ Kal fiaKapiau 
avTOV €/c v^Kp(Dv dvd(TTaa-LV o/xoXoyovyrei Kal r^u e/? ovpavovs 25 
dj/dXrjylriv Kal rrjp e/c Se^ioou crov rod Geov Kal JJarpos Ka6- 
iSpau, Kal Tr]v S^vrepau Kal (ppiKTrjv Kal (po^epdu avTOV irapov- 
(jiav AneKAexoMGNOi In h MeAAei tpy^^aQai Kp?NAi zoontac ka'i 


AYTOY ' cj)e?CAi r]iJiSiv Kfpie d ^eoy 'f]ixa>v' co'i €K toon ccon Sdtpcou 30 
7rpo€6i]KafjL€i/ kvdiinov aov Kal Seofxeda Kal napaKaXovfieu ere 
<l>iXdu6pQ)7T€ dyaOe e^AnocTGiAoN el yYOYC dyLOV aov, el Itoi'moy 


134 ^^^ Egyptian Rite 


^(ooTTOLou, TO kv vofico Kol TTpocjiriTaLS KOL aTTOCTToXoLi XaXfjaap, 
TO TravTa^ov irapov kol tol noivTa TrXrjpovv eNepfoyN re avTe^ov- 
<TL(os ov SiaKovLKm k(f) 0V9 BoyAGTAi Tou ayLacrfibv eyAOKiA th 

5 (T^, TO anXovv Trju (pva-iy, to iroXvfjLepes ttjv kvepy^iav, ttjv tcou 
Oeioov yapLajJLoiTccv nrjyrju, to aol ofxoovo-Lou, to e/c aov eKnopCY- 
OMGNON, TO avvOpovov TTJs ^aaiXeta^ aov kol tov jMovoy^vovs 
aov vlov TOV KVpLOV Kal 6€0V KOL (rcoTrjp09 rjfJLoou 'Irjaov XpicrTOV" 
eiriSe k^ rj [ids kol (^k^aTToa-TeiXovy kirl tovs dpTovs tovtovs kol 

10 kirl TOL iroT'qpLa TavTa to Uyevfjid aov to " Ayiov Iva avTOL 
dyid(Tr\ Kal TeXeiooo-r] co? TTavToBvvapLOS ©eos 


Kal TTOL-qarj tov fxku dpTOv (TS>iia 

6 Xaos 

15 *Aiiriv 

b l€p6t)S 6k4>WV()>9 

TO 8e TTOTripLov ^^^^^ thc kainhc AiaGhkhc avTov tov Kvpiov Kal 
Oeov Kal o-coTTJpos Kal nAMBACiAeooc rjfjLcop 'Irjaov XpidTov 

6 SiaKovos 

2o KaTeXOeTe ol SiaKovoi, '^^o-vvev^aade ot npea-^VTepoLJ 

6 lepcvs cK(}>uv(i>s 
iVa yevodVTaL Trdcnv r)/jLiv tol9 k^ avTOdv fieTaXa/iPdvovaiv eh 
TTLo-TLv, e/y fijyjriVy els taaiv, eh aaxppoa-vvqv , eh dyiaaiiov^ eh 
kiravavecdaLv '>\rv^r)s ado/JLaTOS Kal iTvevfxaTos, eh KOivooviav 

25 fiaKapLOTTjTOS zcoHC aloovLov KAi Act)eApciAC, eh So^oXoytav tov 
iravayiov aov 6v6/iaTOS, eh d(peaiv dfiapTicov, tva aov Kal kv 
TOVTO) KaOoDS Kal kv navTi AoIac9h Kal yMNHen Kal AfiAcGH to 
iravdyiov ka) gntimon Kal SeSo^aafxevov aov 6 noma avv 'Irjaov 
XpiaT^ Kal dytco IIvev/JLaTL 

20 o Xoos 

' flanep rjv Kal kaTlv ^[/cai eaTai eh yeveav Kal yevedv Kal eh 
T0V9 avfinavTas aioovas tcov aloovcov, dfii^vj. 

The Liturgy of St. Mark 135 

- 'O Up€tis 

Eiprji/r] irdcnv 
6 Xads 
Kal r£ Truev/jLaTL (rod 5 

6 SidKovos 


6 Xaos 

KvpL€ eXirjo-oi/ 
6 UpEvs evxerow KaO' lavrov lo 

©€€ (pcoTos yevvrJTOp, zcohc Ap)(Hre, ydpiro^ iroLrjToi, alcovicov 
OefxeXLcord, yvoiiaecos ScopoSora, (rocpias drjcravpi, dyicoavyrjs 
SiSda-KaXe, eyx^N K^GApooN ^oxeu, '^v)(rjs evepyera, 6 tols 
cAirovpYXO'c f/y (re ireiroLOoa-L AiAoyc eic a eniOyMOfciN ArreAoi 
HApAKYYAi, 6 ANAfArwN ly/zaj e2 ABfccoy e/y 0<S?, 6 Aoyc rjfiTv je, 
€K Bavdrov zoohn, 6 )(^apLadpevo$ rjpLv €k SovXeias eh eXev- 
Bepiav^ 6 to ev rjpiu (tkotos rfjs dfiapTias Sid rfjs Trapovcrias 
Tov fiouoyevovs (rov viov Xvcras' avTos Kal vvv SeairoTa Kvpie 
Sid TTJs eiTKpoiTija'ecos tov iravaytov aov irvevpaTOS KaTavyacrov 
TOyc 6cj)9aAmoyc thc Aianoi'ac -qpSiv els to peTaXa^elv uKaTa- 20 
KpiTCOs TTJs dBavdTOV Kal eirovpavLov TavT-qs Tpo(prjs Kal atiacon 
17/zay oAoTeAeTc YTX"? coomati kai hngymati iVa peTa tcou dyicov 
(TOV pa6r]Ta>v Kal aTToaToXcov eiTTcopev aol ttjv irpoaev^riv Tav- 
Trjv TO UdTep r]pS>v 6 ev tol9 ovpavoTs dyLaa-BriT(x> to ovopd 
(TOV, eXBeTO) rj ^aa-iXeta <tou, yevr]Bi]Ta> to BeXr}pd aov coy ev 2 s, 
ovpav^ Kal enl Trjs yrjs' tov dpTOv rjpcov tov eTnovcnov Sbs 
rjpiv arjpepov Kal d(pes rjpTv Ta o^eiXripaTa rjpoov coy Kal rjpeh 
d(piepev TOLS otpeiXeTaLS rjpcov Kal prj ela-eveyKrjs rjpds eh 
ireipaapov dXXd pvaaL i}pds diro tov irovqpov 

CK(}>(tfV(OS ^O 

Kal KaTa^LQxrov rjpds Bea-noTa (piXdvBpcoTre Kvpie mgta nAppH- 
ciAC aKaTaKpiTcos ev KAGApA KApAiA, '^v)(fj TrecpcoTLO-pevT], dveTraL<r- 

136 The Egyptian Rite 

yyvT(o TTpocroiTTio^ rjyLaa-fxivois )(€i\€a-LV roXfidu eniKAAeTcG^i' ere 
TON 6M TO?c oypANoTc dyLou Oebv TT^MepA Kal Xeyeiv 

6 Xaos 


5 6A96T00 H BAClAeiA coy, reNH0HTCO TO GgAhmA coy cbc CN OypANO) 



6(})eiAeTAic HMWN KAI MH eiceNefKHc HMAC eic neipACMON aAAa 

IQ 6 tcpcvs evx^rai 

Nai Kypie Kvpie mh eiceNefKHC hmac eic neipACMON aAAa 
pycAi HMAC And TOy noNnpoy, olSeu yap rj ttoXXtj crov eva-TrXay^^- 
via OTL 01) AyNAMe9A yneNepKelN ^la. Tr]v ttoXXtju rjficoi/ da-de- 
v€Lau^ dXXd hoihcon cyN tco neipACMO) kai thn IkBacin TOy 
15 AynacGai r}p,d9 yneNcrKeTN* ai) yap IAcokac rjply eloyciAN hatgin 
enANOo 6(})eooN kai CKopni'coN ka'i eni hacan thn Aynamin Toy 


OTi coy ecTiN h BaciAcia kai h Aynamic kai h AoIa eic Toyc aioSnac 
20 TMV alcoucou 

b Xaos 


(the inclination) 
'O Upevs 
25 Elprjj/ri irdcTLV 

6 Xaos 

Kal T<o nvev/jiaTL aov 

6 8idKovos 
Tas K€(paXd9 rjpcou ^[t© Kvptco KXivoofjLev 

30 o Xaos 


The Liturgy of St, Mark 137 

6 iep€vis €Tr€iix€Tat 

AecnOTA Kypie 6 Oeoc b nANTOKpAioop 6 KA0HMeNOc eni toon 
XepoyBiM KOI 8o^a^6fi€uo9 vtto tS>v (repa(pi/i, 6 e^ vSdrcoi/ ovpavou 
(TK€vd(Ta9 Kol T0L9 Ta>i/ daTepcov xopOLS rovTov KaTaKoa-jirjcras, 
6 €u vyjrLo-roL? dacofidTov^ dyyeXcou avaTrjad/xevos (TTparLOLS npbs 5 
d€i/i/dov9 So^oXoyias' crol eKXipafiei/ rov avykva tS>v yjrv^^cou kol 
rS>v <TQ)iJ.dTcop r]iiS>v to rfjs SovXeta^ ir p6(T\r] fxa crrj/JLaLi'ouTe? Kal 
SeofieOd aov rds aKOToeiSels rfjs afxaprias ecpoSovs e/c Trj9 rificov 
Biavotas diriXaa-op Kal rat? rov dyiov IIi/evfiaTos deoeiSea-iv 
avyai9 rov rj/jLerepou vovv KaracpatSpwov ott(09 rfj yvcaaei aov 10 
TrXrjdvvS/jLeuoL d^tcos pLerdcr^aiixev rcov TrpoKeifxevoDv rifiLv dyaOcov 
rov d^pdvTov acojiaTO? Kal rov TLfitov atjiaros rov jiovoy^vovs 
aov vlov rod Kvptov Kal deov Kal acorrjpos rj/xoov 'Irjaov XpiaTOV, 
avy^copa>v r]fiLv han eiAoc dfiapTiatu Sia ttjv noXXrji/ Kal dv€^L^- 
viaarov aov dyaOoTrjra' ^dpiTL Kal OLKTip/xoLS Kal (piXavOpcoTTia 15 
rod (lovoyevovs aov vlov 

* [6K<}>a)V0)s] 

8l' ov Kal iie& oTf aol h AoIa kai to KpATOC aijv t5 iravaym Kal 
dya6(o Kal ^ooottolw aov nuev/jLari vvv Kal del Kal eic Toyc 


6 Xaos 

(the manual acts) 

'Ek^xovci 6 Upevs 

Elprjurj irdaLv ^ 

6 \a6s 

Kal rw TTuevfLari aov 

6 8i(i,Kovos 

Merd (popov Geov irpoa^oap-ev 

6 Upcvs evxerat 3q 

''Afie YYiCT€ ({)oBepe 6 In Afi'oic ANAnAyoMGNOc Kvpie, dytaaov 
rjfids TO) Aorcp THc arj? x^^^P'^oc Kal rfj €7ri(f)0Lri^a€i rod iravayiov 

138 The Egyptian Rite 

(Tov TTvevfjLaTOS' (TV yap eliras SecnroTa "Apioi Ic6c9e oti eroi3 
Apioc eiMi. Kvpios 6 Oeos tj/jlwv, dKarak-qiTTe 0ee Aoy^ ro) 
Uarpl Kol TO) dy/o) TIvev/xaTi o/ioovcne (TvvatSLe kol avvdvap^^, 
TTpoaSe^aL tou dKrfpaTOv v/ivov avu roL9 yepov^lji kol (Tepa(l>Lfi 
5 Kal Trap* kp-ov rod dpapTcoXov Kal dva^tov SovXov (tov e| 
dva^LCOv pov x^iXeooi/ ^ocoyros Kal XeyouTOS 

» [6 Xa6s] 
KvpL€ k\kr)(TOV, Kvpi€ kXirja-ov, Kvpie eXerjaov 

6 tepcvs cK<|>u>va)S 

10 Ta dyia T019 dyioLS 

6 Xaos 

Eh IlaTrjp ayL09, eh T109 ayios, tp Tlvevpa dyiov 

e/y ivorrjTa Uvevparos dyiov 


15 'O Upevs o-4)paYiJcov tov Xaov eK<|>&)vet 

*0 Kvpios perd TrdvToav 

6 Xaos 

Kal perd tov irvevparo^ cov 

6 BiAkovos Kal kXAvci 6 Upevs tov dpTOv Kal Xe'YCi 

20 'Tirep (TcoTTjpLas Kal dvTi- AiNeTre ton Ogon gn roTc 

X-qy^teaiS ^\tov dyiov ira- Afioic 

rpoy 17/XW TOV S., naVThs Kal jxeXC^w 6 Up^is X^YCov Tots irapowiv 

^ ^ / > '- J \ 'O Kupioy euXoyjjo-ei Kal avvbiaKovt]- 

Tov KXripov Kai tov (biXo- ^ , ~ 4r -v ' ^ , ' 

" ^ ad oia TT]s fx leAiaeoiS tcov ayioiv Kai 

^piaTOV Xaov tov KvpLOV ^^pdvrcov Kai C<ooiTOL(ov avTov fivarr]- 

21- SerjOo^UeP P''"" ^^^ ''"' "^* '^"'* ^^^ '""'^^ alcouas 

6 Xaos Tap aldiPcov. aiirjv] 

K{>pLe kXir)CTOV Kal X^V 6 UpcVis 


*'Eri 5e icai VTre/j crcoTrjpias Kal 6 kXtjpos 

a^eVeO)? dpapTmu ra> TT/OOCT- T6 n.eC^a t6 &ycov Ke\e6d Ka\ 

, ft X , - , - ayidCft 

-o €>'€yKa»'Ti adeA0Q) i7/iO)t/ 6 Upcus 

ToO Kvpiov Serjdcopev 'ISov rjyiaaTaL Kal T€T€- 

The Liturgy of St, Mark 


7raT€pcou r)/ia>j/ kol dSeXcpcov 

6 Xaos XeicoTai * [/ca2 ykyovev eh 

Kvpie eXtrjcrov aa>fia kol ai/ia rod Kvptov 
KOL Oeov KOL crcoTrjpos rjjiS>v 
KOL SiaSiSovTaL ra ayia tols 

eLircojiev irdvTes €KTei/co9 ^V-OiSJ 
Kvpie kXerjaov 

O K\t]pOS "y' 

6 Xa6s 

Ety TIaTrjp dyios, fls Ylos ayios, eu 
KvpL€ iXiria-Ov]. nueifia &yiov. dfirjp. 


=*['0 8iAkovos 

*Eu dprivrj Kvpiov "^dXXeT^^ 

* [6 Xaos Xcycw vj/aXjAov pv' 
Ali/€LT€ Tou &€ou kv TOIS ayiOLS 

aLV€tT€ aVTOl' kv (TT€p€d>/JLaTL 

Svudfjieoos avTov 
aiv€LT€ avTov km, rais Svvaa-- 


alueiTe avTov Kara to ttXtjOos 
Trjs ixeyaXa>avvr]s avrov 

aiveiTe avTov kv rf^co adX- 

aiv€?T€ avTov kv y\raXTr]pLco kol 

alv€LT€ aVTOV kv TVfLTrdvCp KOL 


aLV€LT€ avTov kv ^opSaTs Kal 

Kal Xcyci o tepctjs 10 

*0 Kvpios fiera navTcop 
6 KX-fjpos 
Kai fiera rov Trvevfiaros crov 
6 tepevis Xiyn 
AvTos rjvkoyqcrev, avr^os fiyiatrev, 15 
avTOS fie eTeXeiioaev, avrbs Koi fiera- 
Stfiot eh a(j)€(nv apapriSiV koi eh C^^rjv 

Kal p,€TaXa|jipdv€i 6 tepeus 

T^s Kara (f)LKav6p(oniav ^irapatTx^- 
dfiarjs T]pa>u deias x^P'''^^^ '^" vrrep 
Tjpas €ToXp.rj(Tap.€P' npocrepxopeda ovp 
pera <p6^ov toIs dyiois (rov pvaTTjpiois 
beanoTU alTovp.fpoi ei' ri bi dpOpoiirlp-qp 25 
dadepeiap rjpip rrapcoTrrat (rvyypaip,cop 
yepov Kvpie 6 6e6s rjp.a>p^ 

"On rponoN errmoee? h eAA90c eni 
TAC TTHfAC TWN Y^ATOON oyTOoc eninoeei 30 
H YYXH MOY TTpoc ce 6 0e6c 

*['0 SidKOvos 

Upea-^vrepoi TrpoaeKdeTe"] 

{Communion of the presbyters) 


The Egyptian Rite 

alueLTe avrov kv KVfj.^dXoL9 

alv^lre avTov kv KVfjL^dXoLS 

5 Trdaa ttvot] alvea-drco tov 

^[6 SliKOVOS 

'2vvd)^6r]Te Koi daeXdeTe ol 8iaKovoi 
fi€T fvXaBeia^] 

{Communion of the deacons) 

{Communion of the people) 

Kal orav |X€Ta8i8oi tov kXtjpov (t) tov 
Xaov) Xe-yei 

Xcofxa dyiov tov Kvpiov Kal 

Ao^a Ilarpl Kal Tim Kal dylo) Oeov Kal orcoTfjpo9 r]fx5>v 'Irjaov 
Uvev/j-aTi XpiaTov 

Kal €15 TO TTOTTlpiOV Xty^t 


Oeou Kal crcoTTJpos tj/jloou 'Irjcrov 

Kal vvv Kal del Kal eh rov? 
10 aiS>va^ tcov alcovcov. dji-qv 

Kal Ta KOI NHN IKON tt) ^^epcj]. 
^ ['O SiaKovos 

^OpOol jieTaXapovre^ toov 6emv 
Kal d^pdvTcav Kal dOavdroav 

15 Kal (ppLKTcov Kal (po(3epa>u 
Kal kTrovpavLcov fiva-TrjpLcou 
TOV dyiov (rcofxaTos Kal tov 
Ti/JLLov atp-aTos tov fieyd- 
Xov dp^LepecDS Kal ^acnXeois 

20 r]iiS>v 'Irjcrov XpicTTOv, avT^ 
TO) KaTa^Loi)aavTL rffids eul 
ndo'iy ev^apia-TT](rco/jLeu 

6 Xaos 

25 KaO* eKaaTTju rffxepav vp.vov 
duairefjLTTOfjLev aoL (piXdyOpcoTre 
OTL a-d>^eL9 KocrjjLOu o-coTtjp 


*[Kal (jicTaSovs Xiyn 

'Yh^ooShti 6Tt1 Toyc oypANOyc d 0e6c 
KAi errl hacan thn thn h h6I<^ coy 'cat 
rj /3ao"iXcia crov biafxevei ds tovs alcovas 

The Liturgy of St. Mark 1 4 1 


Kal p,€Td TO irXTjpMcrai Xtyei 6 SiaKovos 

'JETTf TTpoaev^^rjv (TTadrjTe 

6 UpEus 
ElprjvTj irdcTLV 5 

6 Xaos 

Kal T(o irvev/iaTL aov 

6 SwaKovos 6 lepcvs €vx«Tai tt|v evxapicrxiav 

Upoo-ev^ao-Oe ^[vnep Tr\s d^ias Eyx^PICTOymen coi Seanora 

fxeTaXrjyjrem] Kypie 6 eeoc rjficoy k-nl Tjj lo 

fieTaX-qyeL tcou ayicop a-^pav- 

Kvpie eXerjaou >/\ / y > ^ 

'^ TUiv aoauarcop Kai eTrovpapicou 

-[Flepl t5)v d^KcOeuTOiu iiera- aov /xvaTTjpicou coz/ eScoKa^ rjfilu 

Xapetp tS)v dyiodv Kal knl evepyeata Kal dyLaa/jiS Kal 

dxpdpTCOv Kal dOavdjcov acojripia rcor y\rvxSiv Kal t(£>v 15 

Kal eirovpavicov /ivaTrjpicop o-cofLaTcou rjfjioop Kal Seo/ieOa Kal 

6 Xaos TrapaKaXovjieu ae (piXdi^OpcoTre 

Kvpie kXer](Tov dyaOk Kvpie ^dpt-orai r]pLLv ttjv 

mpl Tfjs ac^rripias iravrh rod '<0'^^^^'^n toy dyfov ccom^toc 
^^Q^ Kal TOY TLjxLOv aFmatoc rod 20 

6 Xaos [lovoy^vovs (Tov vlov els TriarLv 

Kvpie kXer^dov dKarata-xyvTOu , ety Af^nHN an- 
Uipl Trjs TTia-Teoos Kal dprjvqs Y^OKpiTON, e/y nXTja-fjiOurji/ Oeo- 
Tr]9 dyias KadoXiKrjs Kal o-e^eias, e/y dTTOTpoTrrjv iravros 
diroaToXiKTJs eKKXrja-ias kvavTLOV^ eh irepLTrotr^cnv tcov 25 

6 Xaos evToXodv aov, els e(f>68Lov ^oafjs 

Kvpie eXer)(jov^ aloovtov, els dnoXoyiav evirpoa-- 
SeKTOv Tr]v eirl tov (po(3epov 
^rjfiaTOS TOV xpiarov aov 

142 The Egyptian Rite 


5t' OX) Kal /xed' ov arol h AoIa kai to Kp^TOC avu t<5 Travayico kol 
dya6(o KOL ((oo7roii£ aov Truev/iaTL vvv Kal del Kal eic Toyc AioaNAC 

c 6 Xaos 

(the inclination) 

^['O SiaKovos 

Tas K€^a\a9 vfJLoov enl euXoyiais r5 Kvpio) /cXfVare] 

10 ciTtt 6 lepetjs <rTp«<j>€Tai irpos tov Xaov Xeywv 

'^Ava^ fieyLare Kal tco Uarpl (jvvdvap^<e 6 rS (to) Kparei tov 
aSrjv aKvXeva-a? Kal rov Odvarov TraTrja-as Kal ton ic)(Yp(N 
Sea-fievoras Kal top 'ASa/jL €K tu^ov dvacrTrjaas Trj OeovpyiKfj (tov 
8vi/dfl€L Kal (pC0TL(TTLK7J alyXj} TrjS <TTJ9 dpp-qTOV OeoTrjTOS' avTos 

15 SioriroTa Sia Trj^ fxeTaX-qylreoos tov d^pdvTov aov aa>/iaTOS Kal 
TOV TLfjLLOv (TOV aljiaTos e^a7r6(rT€iXou ttjv dopaTov crov Se^iau 
Triv wX-qprj evXoyLoiv Kal iravTas rjfjids evXoyrjaou OLKT€Lpr}(TOv 
aOevaxroj/ Trj Oel'Kfj aov Swd/xeL Kal irepUXe dcj) tj/jloou t^v 
KaKorj6rj Kal dfiapTaSa (rapKLKfjs eTnBvfiia? kpyaaiav, KaTav- 

20 yaaov tovs vor]Toi)S rj/icop 6(p6aXfxovs Trjs 7r€pLK€Lfi€P7]s ^o<p€pds 
dvojita^, avuayjrop rjfid? t(o irafifiaKapLO-TO) t5>v ei/apeaTtjadpToov 
croL avXXoyo)' otl Sid crov Kal <tvv aol tS TIaTpl Kal rS 
Travayicp Upevp-aTL irds ymnoc npenei timh KpATOC irpoa-Kvvricris 
re K<x'i 6YX<5^piCTiA vvv Kal del Kal eic TOyc AioaNAC tcon aiooncon. 

25 (the dismissal) 

*0 BiAkovos 

TTopeyecee In eipHNH 

o Xaos 
' En onomati Kypioy 

The Liturgy of St, Mark 143 

6 Upevs CK<{>covci}s 

'H Ar^nH TOY G)eoY koX Ilarpo^, h X^P'^ toy '^^^v KYpi'oY Se 

rjfiodv 'Ihcoy XpiCTOY, h koinooni'a kol h AoopeA toy iravaytov 

nN6YM<\TOC et-q M6T(\ n<XNTCON r]iio^v vvv KOL del Kal eh TOV? 

alS>va^ tS)V alwycov 5 

o Xa6s 


'O Up€vs cvx^rat iv t^ SiaKoviK^ \cY<>>v lo 

EociKas Tjfiiv becTTTOTa top dyiacfMop iv rfj fxerovcria tov rravayiov aafjiaTos Kal 
Tov Tifiiov atfiaTos tov /jLOvoyevovs aov vlov' dos tjimu ttjv x^P"' i^^x thn AcopeiN 
TOY navayiov TTNeyMATOC Koi (pvXa^ov rjfxas aixwfiovs iv tS ^ia Koi obrjyrja-ov (Is 
TTjv rekiiav airoXvTpoKnv Koi vloOea-iav /cm eif tcls fieXXovaas alcoviovs dnoXav'- 
aeis' av yap ei 6 dyiaa/xos fjfjicov Kal croi ttjv do^av dvaTrepTTOjiev rw Ilarpt Kal 15 
TcS Yicp Kal Tco dyi<o Ilvevfiari vvv Kal del Kal els Toiis alcovas tcov aloavav 

6 Xa6s 


6 tep€vs 
'Elpfjvr] TTCKTiv 20 

6 Xaos 

Kal ra rrvevfxaTi (tov 
Kal diroXtigi Xcycov 
Viv\6yr)Tai 6 0e6c 6 eyAorcoN Kal ayid^atv Kal aKfTrcov Kal diaTTjpav navras 
fjpds Sia TTJs pede^ecos tS)V ay'iav avTOv pvcrTT]pi(ov 6 a)N eyAorHTOC eic royc 25 
AicoNAC Ta>v al<av<ov, amhn. 




(the prothesis) 

( F. 4) A prayer of the patriarch Severus for the preparation of the holy altar 
of the Lord [which the priest says secretly] 
Lord, which knoweth the hearts of all, which is holy and dwelleth in 

5 the holy place, which is alone without sin and hath power to forgive sins : 
thou art the master that knowest mine unworthiness and mine unprepared- 
ness and mine insufficiency for this thine holy service. And I have not the 
countenance to draw nigh and to open my mouth before the presence of 
thine holy glory : but after the multitude of thy mercies be merciful 

10 to me the sinner and grant me to find grace and mercy in this hour and 
send down to me power from on high that I may begin and make ready and 
accomplish after thy goodpleasure thy holy service according to the approval 
of thy will FOR A sweetsmelling savour. Yea, o our master, be with us, 
have fellowship with us in our working : bless us. For thou art the absolver of 

15 our sins, the light of our souls, our life and our strength and our boldness, and 
thou art he to whom we send up the glory and the honour and the worship, the 
Father and the Son and the Holy Ghost, for ever. Amen 
[He places the vessels in their places'] 
A prayer after the preparation of the holy altar, to the Father 

20 Thou, o Lord, hast taught us this great mystery of salvation : thou hast called 
us thy lowly and unworthy servants to be the ministers of thine holy altar : do 
thou also, o our master, enable us in the power of thine Holy Spirit to 
accomplish this ministry, to the end that without falling into judgement in the 
presence of thy great glory we may bring thee a sacrifice of praise, glory 

25 and great comeliness in thy sanctuary. God who givest grace, who sendest 

The Liturgy of the Coptic Jacobites 145 

redemption, who workest all in all : grant, o Lord, that our sacrifice be 
accepted in thy sight, for mine-own sins and the ignoranges of thy people, 
and that it be sanctified according to the gift of thine Holy Spirit : in Christ 
Jesus our Lord through whom the glory and the honour and the dominion 
befitteth thee with him and the Holy Ghost the Hfegiver and of one substance 5 
with thee now and ever and world without end. Amen. 

\The priest takes the Lamb: then he washes his hands and says 
Thou shalt purge me with hyssop and I shall be clean : thou shalt 



o Lord, that I may show the voice of thanksgiving. Alleluia. 

Then he rubs the Lamb with his hand above and below and says 

Grant, o Lord, that our sacrifice be accepted 15 

i^and the rest as above^ 

When thou offerest the oblation on behalf of any one whether alive or dead 
thou shalt mention his name here 

If he be dead Remember, o Lord, thy servant N or M and grant him a place 
of rest and refreshment and repose in the dwellings of thy saints, in the bosom 20 
of our holy fathers. And if it is on behalf of one who is sick, then he says as 
follows Remember, o Lord, thy servant N or M and keep him by an angel of 
peace and make him whole. And if it is on behalf of a traveller or travellers 
he shall say Keep him by an angel of peace. 

During the circuit of the Lamb on fasts And when this is finished he shall 25 

The choir wrap the Lamb in a silk veil and raise 

i. PtiaJm /rr/7; *^ ^^ ^^^ head and in like manner the 

ministering deacon shall wrap the cruet 

AAAHAOUia of wine in a silk veil and raise it on his 

For the thought of man ^^^^ ^^^^- ^"^ ^^f°^^ ^^^^^ ^f ^^'^^ 3° 

SHALL TURN TO THY PRAISE, <^ f^^'^o^ f^^^ carry <^ lighted torch and 

they shall go round about the altar once 
O Lord, AND THE RESIDUE OF while he says as follows 

THOUGHT SHALL KEEP FESTI- Glory and honour unto honour and 

VAL UNTO THEE by reaSOn of glory to the allholy Trinity the 35 
the sacrifices and the oblations. Father and the Son and the Holy 
Accept them - Ghost. Peace and edification upon the 

one only holy catholic apostolic church 
AAAHAOUia. of God. Amen. Remember, o Lord, 

those who have offered thee these 40 
gifts and those for whom they have 
brought them and those through 
whom they have brought them : grant 
them all the recompense from heaven. 


The Egyptian Rite 

When the circuit is completed according 
stand in his place with his face to the east 
wipi his face 
This is read by the deacon after the 
5 circuit of the Lamb during the signs 

AjiHV OjLlHV ajLlHV 

Eic TTaTHp afioc : etc Yioc 
afioc : ev TTveujua ariov : 
10 EuAorHTOC Kupioc Oeoc eic 
Touc aia^vac. ajuHv 

Psalm cxvi 
O PRAISE THE Lord all ye 


15 NATIONS. For his merciful 


20 AAAhAouiq 

The people 

AoSa fTajpi kqi Yioo kqi TTvei)- 

MOTi arioo 
Kai vuv KOI aei kqi eic touc 
25 aicovac tcov aioovoov. qmhv 

to all that has been explained, tie shall 
and the deacon shall stand in his place 
to the west 

Then he shall sign both together three 

times, i.e. with three crosses When 

he has inclined to his brethren the priests 

and said to them 


they all answer him 

Do thou euAof laov 

Then he shall stand in his place with 

the deacon and make the sign upon the 

bread and the wine three times 

In the name of the Father and of 

the Son and of the Holy Ghost one 


the first sign 

Blessed be God the Father almighty: 


the second sign 

Blessed be his onlybegotten Son 
Jesus Christ our Lord : amen 
the third sign 

Blessed be the Holy Ghost the 
Comforter: amen. 

(^He puts the Lamb on the paten) 

Glory and honour unto honour and 
glory be to the allholy Trinity the 
Father and the Son and the Holy 
Ghost now and ever and world with- 
out end. Amen 

(^He pours the wine into the chalice 
and adds thereto a little water). 

And after the deacons and the singers have answered him, he shall begin 
as follows 
30 Pray 

And he shall bow his head to the priests saying 


and he shall turn himself towards the west and sign the people with the sign 

of the cross saying 

35 EipHVH naoiv 

The Lihtrgy of the Coptic Jacobites 147 

and after the singers have answered him 

Kar Tco nveujuQTi oou 

he shall say the prayer of Thanksgiving] : the first prayer of the morning 

Let US give thanks unto the doer of good and the merciful, 
God the Father of our Lord and our God and our Saviour 5 
Jesus Christ : for he hath sheltered us, he hath succoured us, 
he hath kept us, he hath redeemed us unto himself, he hath 
spared us, he hath helped us, he hath brought us to this hour. 
Let us therefore pray him that he keep us in this holy day and 
all the days of our life in all peace, the almighty Lord our God 10 

o SiaKuv 

TTpooeuHaGee. Pray that God have mercy upon us, that he com- 
passionate us, that he hear us, that he receive our prayers 
and our supplications at our hands when we call upon 
him: that he receive the prayers and the supplications of 15 
his saints at their hands in our behalf for good at all times : 
that he account us worthy to receive from the communion of 
his blessed mystery the forgiveness of our sins 

IThe priest shall say] 
Master Lord God almighty the Father of our Lord and our 20 
God and our Saviour Jesus Christ, we give thanks to thee 
as touching all things and for all things and in all things 
because thou hast sheltered us, thou hast succoured us, thou 
hast kept us, thou hast redeemed us unto thyself, thou hast 
spared us, thou hast helped us, thou hast brought us to this 25 
hour. For this cause we pray and beseech thy goodness, 
o lover of man, grant us to accomplish this holy day also and 
all the days of our life in all peace and thy fear. All envy, all 
temptation, all working of Satan, the counsel of evil men. the 
uprising of enemies secret and open, [he signs himself] take away 30 

from us, [he signs the people] and from all thy people, [he signs the altar] 

and from this holy place of thine : but those things that are 
good and those that are expedient supply unto us. For it is 


grace and compassions and love towards mankind of thine only- 

L 2 

148 The Egyptian Rite 

begotten Son our Lord and our God and our Saviour Jesus 
Christ: through whom the glory and the honour and the 
DOMINION befitteth thee with him and the Holy Ghost the hfe- 
giver and of one substance with thee now and ever and world 


A prayer over the prothesis of the holy oblation {secretly over the bread and the 
wine'] when thou hast set it on the holy altar : to the Son 

Master Lord Jesus Christ, eternal Son and Word of the 

spotless Father, of one substance with the Holy Ghost : for 

to thou art the living bread which came down from heaven 

and didst aforetime make thyself a lamb without spot for 

THE LIFE OF THE WORLD I wc pray and beseech thy goodness, 

O lover of man, [he signs the bread] MAKE THY FACE TO ^ SHINE 

UPON this bread, [_he signs the wine] and upon this cup, which we 
15 have set upon this thy priestly table : [first sign] bless them, 
{second sign] sanctify them, [third sign] hallow them and change 
them, [he points with his hand to the breads, that this bread may become 
indeed thine holy body, [he points with his hand to the wine] and the 
mixture in this cup indeed thy precious blood. And may they 
20 become to us all for participation and healing and salvation 
of our souls and bodies and spirits. For thou art our God : 

THE GLORY befitteth thcC AND THE DOMINION With thy gOOd 

Father and the Holy Ghost the lifegiver and of one substance 
with thee now and ever and world without end. Amen. 

25 [Then the priest covers the paten and the chalice each of them with a veil and he 
covers the whole with the prosphartn. 

And he says the Absolution of the Son : he approaches the table and bows unto 
God and goes round the table and comes down in front of the altar and reads the 
absolution of the ministers while they are kneeling upon their knees: 
30 he that is foremost among the priests shall read it, if he be present] 

A prayer of Absolution, to the Son 

Master Lord Jesus Christ the onlybegotten Son and Word 

of God the Father, who hath broken every bond of our sins 

through his saving hfegiving sufferings, who breathed into 

,= the face of his saintly disciples and holy apostles saying 

TO them Receive an holy spirit : whosesoever sins ye 


The Liturgy of the Coptic Jacobites 149 

master, through thine holy apostles hast given grace to them 
that labour in priesthood from time to time in thine holy church 
to remit sins on earth and to bind and loose every bond of 
unrighteousness. Now again we pray and beseech thy good- 5 
ness, o lover of man, on behalf of thy servants my fathers and 
my brethren and mine own weakness, who bow their heads 
before thine holy glory : grant unto us thy mercy and loose the 
bonds of our sins, and if we have done ought wittingly or 
unwittingly or in fear of heart, whether in word or in deed, 10 
or from faintheartedness, do thou who knowest the feebleness 
of men, as a God good and a lover of man, bestow on us the 
forgiveness of our sins : bless us, purify us, absolve us, fill us 
with thy fear and direct us into thine holy good will. For thou 
art our God : the glory befitteth thee and the dominion with 15 
thy good Father and the Holy Ghost the lifegiver 

and the rest 

May thy servants ministering this day, the presbyter iand he 

signs the celebrant once], and the deacon [^and the deacons once], and the 
clergy [and the clergy once], and all the people [and the people once], and 20 

my weakness [and himself once] be absolved out of the mouth of the 
all holy Trinity the Father and the Son and the Holy Ghost 
and out of the mouth of the one only holy catholic and apostolic 
church and out of the mouths of the xij apostles and out of the 
mouth of the contemplative evangelist Mark the holy apostle 25 
and martyr, and the holy patriarch Severus [and our doctor 
Dioscorus and S. Athanasius the apostolic and S. Peter sacred 
martyr pontiff and S. John Chrysostom] and S. Cyril and 
S. Basil and S. Gregory and out of the mouths of the cccxviij 
who w^ere assembled in Nicaea and the cl of Constantinople 30 
and the cc of Ephesus and out of the mouth of our patriarch 
honoured father abba N or M and out of mine own mouth, the 
least though I be. For blessed and full of glory is thine holy 
name the Father and the Son and the Holy Ghost now and 
ever and world without end. Amen. 35 


The Egyptian Rite 



\This shall he sung during the offering 
of the incense of the Paul 

5 This is the censer of pure 
gold bearing the sweet spice 
that was in the hands of 
Aaron the priest while he 
offered a sweet savour upon 

10 the altar] 



A prayer of the incense [secretly] when 
thou hast set it on the altar: thou sayest 
it within the veil 

God the eternal, without 
beginning and without end, 
mighty in his works, who is 
in all places and with all 
beings : be with us also, our 
master, in this hour and stand 
in the midst of us all : purify 
our hearts and sanctify our 
souls and cleanse us from all 
sins which we have done wil- 
lingly or unwillingly and grant 
us to offer before thee reason- 
able oblations and sacrifices of 
praise and a spiritual sweet 
savour entering in within 
THE VEIL in the holy of holies 

And we pray thee, our 
master : remember, o Lord, 
the peace of the one only holy 
catholic and apostolic church 

o 8iaK<«;v Xiyn 

TTpoGGuSaoGe unep thc eipHVHC 
THC afiac juovHC kqGoAikhc 
Kai anoGToAiKHc opeoboSou 
Tou Oeou eKKAHGiac 

which is from one end of the 
world to the other 

Remember, o Lord, our 

The Liturgy of the Coptic Jacobites 151 

patriarch the honoured father 
abba N or M 

o BiaKtov X€Y€t 

TTpoaeuSaaee unep tou narpi- 
apxa Hjucov nana appa N i 
H M Kupiou apxieniGKonou 
THC jueraAonoAecoc AAeSav- 
bpiac Kai TOU opGoboSou 

preserve him in safety unto us 10 ^ 
many years and in peaceful 

Remember, o Lord, our con- y/ 
gregations : bless them 

o BiaKciJv Xeyei. 15 

rTpoGeuSaaee unep thc ariac 


GuveAeuceoav Hjuoav 

grant that they be to us 
without hindrance : that they 20 
be held without impediment 
after thine holy and blessed 
will, houses of prayer, houses 
of purity, houses of blessing. 
Bestow them on us, o Lord, 35 
and on thy servants who come 
after us for ever. Arise, 
o Lord God, let all thine 


holy name flee from before 
THY face : but let thy people 
be in blessings unto thousand 

TIMES TEN THOUSAND doiug thy 35 

will. In the grace 

{and the rest') 


The Egyptian Rite 

[After finishing the three prayers he shall come down and present the incense'] 

\_Thts is sung before the reading of the 
Paul on anniversaries and fasts 

We adore thee, o Christ, 

5 and thy good Father and the 

Holy Ghost for thou hast 

{come}, thou hast saved us]. 

A prayer after the ittcense : thou sayes^ 
it outside the veil : to the Son 

O Christ our God, the great i 
who art faithful and true, the \ 
onlybegotten Son and Word 
of God the Father, thine holy 


holy NAME AND A purified 
sacrifice : we pray thee, our 
master, accept our supplica- 
tions and LET our prayer be 

ING SACRIFICE : for thou art the 
true evening sacrifice, who was 
himself offered up for our sins 
on the precious cross after the 
will of thy good Father, who 
art blessed with him and the 
Holy Ghost the lifegiver and 
of one substance with thee now 
and ever and world without 
end. Amen. 

<i. Epistle of S. Paul) 
^'^ [The preface of the Paul: the beginning of the epistle to the Romans 

Paul the servant of our Lord Jesus Christ, called 

then the deacon reads three stichoi from the chapter 

{This know also that in the last days to the 


The Lihirgy of the Coptic Jacobites 153 

and after that he says if the abba patriarch is present 

THY pure SPIRIT, my lord honoured father pontiff papa abba Cyril 

when the abba patriarch is not present, if the matran is there or the bishop 

the following shall be said 5 

With our father metropolitan or bishop abba N or M may the 
clergy and all the laity be saved in the Lord. Amen : so be it 

and if more of the fathers be present, the following shall be said 

For GRACE SHALL BE WITH YOU and PEACE together. Amen : 
so be it.] 10 

A prayer after the Apostle [said by the associate priest]^, to the Son 

Lord of knowledge and dispenser of wisdom, who dis- 

ANCE to them that proclaim good tidings in great power, 
who of thy goodness didst call Paul, who sometime was a 15 


in him that he should be called to be an apostle and 
a preacher of the gospel of thy kingdom, o Christ our God : 
do thou also now, o good and lover of man, we pray thee, 
bestow on us and on all thy people a mind without distraction 20 
and a purified understanding that we may know and understand 
how profitable are thine holy teachings which have been read 
to us now through him : and as he was like unto thee, thou 
prince of life, so make us also worthy to be like unto him 
in deed and faith, giving glory to thine holy name, glorying in 25 
thy CROSS at all times : and to thee we send up the glory and 
the honour and the worship with thy good Father and the Holy 
Ghost the lifegiver and of one substance with thee now and ever 
and world without end. Amen. 

(2. The Catholic Epistle) 30 

[ The preface of the Catholicon 

KaeoAiKov : our father {James} 

then the deacon shall read front the book as many verses as are fitting 

My beloved {Be patient therefore the coming of 

THE Lord draweth nigh 5". James v 7, 8} 35 

and at the conclusion he shall say 

Love not the world neither the things that are in 


154 T^^^ Egyptian Rite 


FOR EVER. Amen.] 

A prayer after the Catholtcon [said by the associate secretly'], to the Father 
Lord our God, who by thine holy apostles didst make known 


and didst give them according to the great immeasurable 


TIDINGS OF THE inscrutable riches of thy mercy : we pray thee, 
our master, account us worthy of a part and a lot with them. 

10 Grant us evermore to follow their footsteps and to imitate their 
conflict and to have fellowship with them in the labours which 
they accepted for godliness' sake. Watch over thine holy church 
which thou hast founded by their means and bless the sheep of 
thy flock and make to grow this vine which thy right hand 

15 hath planted : in Christ Jesus our Lord through whom 

and the rest. 
(3. The Acts of the Apostles) 
[ The choir ^ [A prayer of incense [of the Praxis'] 

Response of the Praxis O God, who didst accept the 

20 Blessed art thou in truth sacrifice of Abraham and in the 

with thy good Father and the stead of Isaac didst prepare for 

Holy Ghost : for thou hast him a sheep : even so again 

{come}, thou hast saved us] accept at our hands also, our 

master, the sacrifice of this 
25 incense and send us in recom- 

pense thereof thy rich mercy, 
making us to be clean from all 
illsavour of sin and make us 
worthy to serve before thy 
30 goodness, o lover of man, in 

holiness and righteousness 
all the days of our life^ 
Remember, o Lord, the peace 

unto the end thereof (p. 150)] 
35 \_He completes the three prayers and the three circuits and offers the incense. 
The preface of the Praxis 

npaSic of our fathers the apostles : their holy blessing be 

with us 
ft In Huntingt. 360 f. 29 this prayer is given as an alternative for that on p. 150. 

The Liturgy of the Coptic Jacobites 155 

then the deacon shall read from the book as many verses as are fitting 

{And when they were come to Jerusalem even as 


and at the conclusion he shall say this 

But the word of the Lord shall grow and shall be 5 
MULTIPLIED and shall be mighty and shall be established in the 
holy church of God. Amen.] 

{The Trisagion) 

{After the reading of the synaxar this shall be said before the prayer of the Gospel 

The choir I o 

Afioc Oeoc, arioc laxupoc, arioc aeavajoc 

eK napeevou revvHGeic 

eAcHGOV Hjuac 

Afioc Oeoc, arioc lox^poc, arioc aeavaroc 

oTOupcoeeic hi Hjuac ^5 


Arioc Oeoc, arioc lox^poc, arioc aeavajoc 

avaarac ck toov vcKpoov Kai aveAGoov eic touc oupavouc 

eAcHGOV Hjuac 

AoSa TTajpi Kai Yioo Kai arioo TTveujuaxi 20 

Kai vuv Kai aei Kai eic touc aioovac 

Aria Tpiac cAeHGOv Hjuotc.] 

(4. The Gospel) 
A prayer before the Gospel, to the Son 

Master Lord Jesus Christ our God, who said to his saintly 25 
disciples and holy apostles Many prophets and righteous 


may we be accounted worthy to hear and to do thine holy 
gospels through the prayers of thy saints 

[o 8iaKoiv 

npoQeuSaGGe unep rou ariou euarreAiou 

o \aos 35 

Kupie eAcHGOv] 

156 The Egyptian Rite 

And remember again, our master, all them that have bidden us to 
remember them in our prayers and supplications which we offer 
unto thee, o Lord our God : give rest to them that have fallen 
asleep heretofore, heal them that are sick : for thou art the life 
5 of us all and the salvation of us all and the hope of us all and 
the healing of us all and the resurrection of us all and to thee 
we send up the glory and the honour and the worship with 
thy good Father and the Holy Ghost the lifegiver and of one 
substance with thee now and ever and world without end. 
10 Amen. 

[After the reading of the prayer of the Gospel, the Psalm shall be recited 

{Let the hills be joyful together before the Lord: 

FOR he is come to JUDGE THE EARTH Xcgis 

With righteousness shall he judge the world : and the 
15 people with equity Ps. xcviii 9^'^°] 

and at the end of it shall follow 

Alleluia alleluia alleluia 

and this chant at all seasons of the year except {when a proper is provided) 

Bless the crown of the year with thy goodness, o Lord, 
20 the rivers and the springs and the sowings and the fruits 


The deacon, at the door of the haical 

ZraOHTe jueTW QOpou Oeou : aKouaoijuev tou ariou euarreAiou 

Before the Gospel 

25 EuAorHoov TOU Kara {Aoukqv} ariou euarreAiou to avarva30jua 

The choir shall answer 

AoSa 001 Kupie 

And after the reading of the Stand with fear in arable the deacon shall say 

To our Lord and our God and our Saviour and the king of us 
30 all Jesus Christ the Son of the living God be the glory for ever 
{The same day there came .... in the name of the Lord 
S. Luke A:m 31-35} 

and at the conclusion he shall say 

The glory is our God's world without end. Amen 

35 The choir shall answer 

Ao£a 001 Kupie.] 

The Lihirgy of the Coptic Jacobites 157 

A prayer after the Gospel \said by the associate secretly'], to the Father 

O LONGSUFFERING, OF great MERCY AND truc, reccive from us 
our prayer and our supplication, receive from us our petition and 
our penitence and our confession upon thine holy altar stainless 
in heaven. May we be accounted worthy to hear thine holy 5 
gospel and to keep thy precepts and thy commandments and 
to BEAR FRUIT therein an hundredfold and sixtyfold and 
THiRTYFOLD : in Chnst Jesus our Lord, o thou who art blessed 
with him and the Holy Ghost the lifegiver 

and the rest lo 

Remember, o Lord, those of thy people that are sick : visiting 
them IN MERCIES and compassions, heal them. Remember, 
o Lord, our fathers and our brethren who are gone abroad : 
bring them back to their dwellingplaces in peace and safety. 
Remember, o Lord, the sowings and the increase of the land : 15 
may they grow and multiply. Remember, o Lord, the airs of 
heaven and the fruits of the earth : bless them. Remember, 
o Lord, the waters of the river : bless them, bring them up after 
their right measure. Remember, o Lord, the fowls of heaven 
and the fishes of the sea. Remember, o Lord, the safety of 20 
men and beasts. Remember, o Lord, the safety of this thine 
holy place and all places and all monasteries of our orthodox 
fathers. Remember, o Lord, the king of the land thy servant : 
keep him in peace and righteousness and fortitude. Remember, 
o Lord, the captivities of thy people. Remember, o Lord, 25 
our fathers and our brethren who have fallen asleep : receiv- 
ing their souls give them rest. Remember, o Lord, the 
sacrifices, the oblations, the thankofferings of thy servants. 
Remember, o Lord, them that are afiQicted in tribulations and 
prisons and deliver them. Remember, o Lord, catechumens 30 
thy servants : have mercy on them, stablish them in the 
faith in thee, banish all remains of idolatry from their heart, 
stablish in their heart thy law, thy fear, thy precepts, thy 
righteousnesses, thine holy commandments : grant them to 


INSTRUCTED and in the time appointed may they be accounted 
worthy of the washing of regeneration for the remission of 
their sins : prepare them to be a temple of thine Holy Spirit : 

158 The Egyptian Rite 

in the grace and mercies and love towards mankind of thine 
onlybegotten Son our Lord and our God and our Saviour 
Jesus Christ through whom 

and the rest. 
5 {Then shall follow the Sermon and the necessary notices shall be given). 


<F. 201) 1.MV 0€oj. The beginning of the order of the holy 
Anaphora of our holy father Mark the apostle which the thrice- 
blsssed Cyril the allwise confirmed 
10 In the peace of God. Amen 

A prayer of our holy father John of Bostra for the Veil, to the Father 
Maker of all creation visible and invisible and whose provi- 
dence is over all things, for they are thine, our Lord thou lover 

15 OF souls: I beseech thee, o Lord, who hath power over all 
things, I the weakest and neediest and most useless of all thy 
ministers, while I approach thine holy of holies and handle this 
holy rite grant me, o Lord, thine Holy Spirit, the fire immaterial 
and incomprehensible which consumeth all feebleness and 

20 which burneth up evil inventions : may he mortify the members 
of the flesh which are upon the earth and may he bridle 
the motions of the mind that are led into imaginations full of 
passion, and mystically and as becometh priests make me to 
rise above every dead thought, and may he put within me the 

25 consecrating words to perfect this gift that is set forth, to wit 
the mystery of all mysteries, in the fellowship and the com- 
munion of thy Christ, o thou whom the glory befitteth with him 
and the Holy Ghost the lifegiver and of one substance with thee 
now and ever and world without end. Amen. 


[This {greek) petition belongs peculiarly to the fast of Nineveh and to the holy fast 
of the XL days. It (is now) said at the offering of the morning incense after the 
interpretation of the prophecies. And each time shall be said Kupie eAcHOOv] 

35 Eni npoaeuyHv oraeHTC 

The Liturgy of the Coptic Jacobites 159 

TTpooeuSaoee unep toov ^oovtoov npoaeuSaaGe unep Toav vogouv- 

Tcov npooeuSaoGe unep tcjov anobujuwv 
KAivoojugv tq rovaxa. Avaaxoajuev. KAivoojuev ra rovaia. 

Kai avaoToojuev. KAivcojuev la rovara 

o Xaos 5 

KupiG eAenoov 

TTpOG6uSao0e unep to3v araeoov aepoov Kai toov Kapnoov thc T't^^' 
npooeuSaaee unep thc GujujueTpou avapOGeoic toov noTajuicov 
ubaToov npoGeuSaG06 unep toov ara6oov uctcov Kai onopi- 

JUOOV THC fHC • •'^ 

KAivoojuev TQ rovQTa. AvQGTOojuev. KAivoojuev Ta rovoTa. 
Kai avaoToojufv. KAivcx)juev to rovoTa 

o Xaos 

Kupie eAeHGOV 

npoGeuSaoee unep thc cooTHpiac avGpoonoav Kai kthvcov 15 

npoGeu^aGGe unep thc cooTHpiac tou koojuou koi thc 

noAeooc TauTHc* npoGeuSoGGe unep toov cpiAo)(pioTcov 

Hjucov paGiAecov 


o Xaos 20 

Kupie eAeHGOV 
TTpoGeuSaoGe unep to3v aixJuaAcoToav npooeuSaGGe unep tcov 
KOijuHGevTOOv npOGeuSaGGe unep thc GuGiac hjucov npoo- 
cpepovTcov npoGeu^acGe unep toov GAipojuevoov npoo- 
euSaGGe unep toov KaTHxoujuevoov npOGeu5aG0e 25 


o Xaos 

Kupie eAeHGOV. 

* The priest says'^ 

For blessed is the Father and the Son and the Holy Ghost the 30 
perfect Trinity. We worship him : we glorify him]. 

° Bute Coptic morning service, p. 6l : The choir then sings. 

i6o The Egyptian Rite 

[ Then the priest goes up to the haical and signs the people and says 


Then he begins the reading of the three great prayers'] 
(F. 53) For peace 

5 Again let us pray God almighty the Father of our Lord and 
our God and our Saviour Jesus Christ. We pray and beseech 
thy goodness, o lover of man : remember, o Lord, the peace of 
thy one only holy catholic and apostolic church 

o SiaKcov Xcyct 

io npoGeuSaoee unep thc eipHVHC thc ariac juovhc KaeoAiKHC kqi 
anoGToAiKHc opGoboSou tou Oeou eKKAHGiac 

[o A.aos 

Kupie eAeHGOv] 
which is from one end of the world to the other : bless 
15 all the peoples and all the lands : the peace that is from 
heaven grant in all our hearts, but also the peace of this life 
bestow upon us graciously. The king, the armies, the 
magistrates, the councillors, the multitudes, our neighbours, our 
goings in and our goings out, order them in all peace. O king 


THINGS : possess US, o God, for beside thee we know none 


souls live through thine Holy Spirit and let not the death of 
sins have dominion over us thy servants nor all thy people. 

25 For the pope 

Again let us pray God almighty the Father of our Lord and 
our God and our Saviour Jesus Christ. We pray and beseech 
thy goodness, o lover of man : remember, o Lord, our patriarch 
honoured father abba N or M 

30 o 8iaKci)v X€Y€t 

TTpoGeuSaGGe unep tou narpiapxa hjuoov nana appa N h M 
Kupiou apxieniGKonou thc jueraAonoAeooc AAeSavbpiac Kai 
TOU opeoboSou eniGKonou 

[o Xaos 

35 Kupie eAcHGOv] 

Preserve him to us in safety many years in peaceful times 
fulfilling that holy pontificate which thou hast thyself committed 
unto him according to thine holy and blessed will, rightly 


The Liturgy of the Coptic Jacobites i6i 

AND RIGHTEOUSNESS, with all the orthodox bishops and pres- 
byters and deacons and all the fullness of thy one only holy 
catholic and apostolic church. Bestow on him with us peace 
and safety from all places : and his prayers which he maketh 
on our behalf and on behalf of all thy people \he shall put on an 5 
handful of incense] and ours as Well on his behalf do thou accept 
on thy reasonable altar in heaven for a sweetsmelling 
SAVOUR. And all his enemies visible and invisible do thou 
BRUISE and humble under his feet shortly, but himself do 
thou keep in peace and righteousness in thine holy church; 10 

For the congregations 

Again let us pray God almighty the Father of our Lord and 
our God and our Saviour Jesus Christ. We pray and beseech 
thy goodness, o lover of man : remember, o Lord, our congre- 
gations : bless them 15 

O SuiKblV 

TTpoc56uSaoee unep thc ariac eKKAHGiac tquthc Kai tcov ouv- 
eAeuoeoov hjuoov 

[o \aos 

Kupie eAGHGOv] 30 

Grant that they be to us without hindrance, that they be held 
without impediment after thine holy and blessed will, houses 
of prayer, houses of purity, houses of blessing. Bestow them 
on us, o Lord, and thy servants who come after us for ever 

\he censes towards the east]. AriSE, O LoRD God, LET all THINE 25 
name flee from before thy face, [he censes towards the west] 

but let thy people be in blessings unto thousand thousands 
and ten thousand times ten thousand doing thy will : in the 
grace 30 

(^and the rest'). 

O 8iaKcov XcYCi 

Ev 00910 Oeou npoax<JC)juev 

[Bless 35 

Kupie eAeHoov, Kupie eAeHQOv, Kupie eAeHGOv] 


1 62 The Egyptian Rite 

o Xaos XcYei 

We believe in one God, [God the Father almighty, who 
made heaven and earth, things visible and invisible. We 
believe in one Lord Jesus Christ, the onlybegotten Son of God, 
5 begotten of the Father before all worlds, light of light, very 
God of very God : he is begotten, he is not made : he is of one 
substance with the Father : by whom all things were made : 
who for us men and for our salvation came down from heaven, 
took flesh of the Holy Ghost and of the virgin Mary, was 

lo made man and was crucified for us under Pontius Pilate : he 
suffered and was buried and the third day he rose again from 
the dead according to the scriptures : he ascended into heaven, 
sat down at the right hand of his Father and shall come 
again in his glory to judge the quick and the dead : whose 

15 kingdom is unfailing. Yea, we believe in the Holy Ghost the 
Lord, the giver of life, who proceedeth from the Father : with 
the Father and the Son he is worshipped, he is glorified : who 
spake in the prophets. In one holy catholic apostolic church : 
we acknowledge one baptism for the remission of sins : we look 

20 for the resurrection of the dead and the life of the world to 
come. Amen 

One of the ministering deacons shall stand with the book in his hand at the head 
of the entry of the haical with his face to the west with two of the deacons, on his 
right hand and on his left, and in the hand of each of them a candle. And he shall 

25 recite this creed in coptic and the people remain silent until he come to of sins : and 
then at this point all the deacons shall respond with the rest of the creed in a chant. 
And after that a second deacon shall advance and interpret it in arabic and at the 
conclusion all the deacons shall respond to him in one melody in the voice of a chant 
saying Amen. And as for the people they shall recite it quite quietly with the 

30 interpreting deacon"]. 

<THE KISS OF peace) 
[ Then he shall wash his hands and stgn the people with the sign of the cross and say 

Pray. EipHVH naciv 

After the people have answered 

35 Kai TOO nveujuoTi aou 

he shall say'] a prayer of the Kiss of Peace [to the Father], of the holy patriarch 
Severus: thou sayest it in the anaphora of S. Cyril (F. 207) 

Prince of life and king of the ages, God to whom 

The Liturgy of the Coptic Jacobites 163 


is subjected and is in the bond of servitude, bowed to the 
sceptre of thy kingdom, whom the angehc hosts glorify and 
the heavenly ranks and the intellectual natures with unsilenced 5 
voice that celebrates thy godhead, and who hast been wellpleased 
in us also, weak inhabiters of earth, that we should minister to 
thee, not by reason of the purity of our hands ; for we have 
wrought nothing good upon the earth ; but for that thou wiliest 
to grant us of thy purity, luckless that we are and unworthy ^° 

o SiaKuv Xcyci 

npoceuSaaee unep thc xeAeiac eipHVHC kqi arannc kqi toov 
arioav aanaGjuoov toov anoaroAoov 

Accept us, good and lover of man, as we draw near to thine 
holy altar after the multitude of thy mercy and vouchsafe us 15 
the peace of heaven which befitteth thy godhead and is full 
of salvation, that we may give it one to another in perfect love 


disdainful and contemptuous of thy fear, not with crafty mind 
and full of the maliciousness of the traitor, for that our con- 20 
science is bound up in wickedness, but with eagerness in our 
souls and joy in our hearts, for that we have the great and 
perfect sign of the love of thine onlybegotten Son. And cast 
us not away, thy servants, by reason of the defilement of our 
sins : for thou knowest, as the creator of our frame, that none 25 
that is born of woman shall be ^justified ^ in thy sight. Vouch- 
safe us therefore, o our master, with a pure heart and a soul 
full of thy grace to stand before thee and offer thee this 


pardon of our trespasses and forgiveness of the errors of thy 3^ 
PEOPLE : for thou art a God compassionate and merciful and to 
thee we send up the glory and the honour and the worship, the 
Father and the Son and the Holy Ghost, now and ever and 
world without end. Amen 

Xeyet o SiaKuv 35 

AcnACAcSe aAAhAoyc cn (j)iAhmati Afico. 

" In margin : ' prevail.' 
M 2 

164 The Egyptia7i Rite 


Imv ©€0) : Tou Trapi|JiaKapiou MapKOu ajjia tou oaiwrarou KupiXXou 
ayia ai'a4>opa 

The deacon says \at the lifting of the prospharin 

5 Kupie eAeHGOv : Kupie eAeHGOv : Kupie eAeHoov 

Nai Kypie : so it is. Jesus Christ the Son of God, hear us 
and have mercy upon us. 

TTpoo9epeiv npOG96peiv] npoacpepeiv Kara ^rpojuou** 0Ta9HT6 
Eic avajoAac pAe\|/aTe 
10 npoox<J^Mev 

o Xaos 

EAeoc eipHVHc : eYci<\ aingcgwc 

O lepcvs [shall make the sign on the people once while he says'] 

o Xaos 


O i€p«vs [shall make the sign on the ministers towards the west while he says'] 


20 o Xaos 

Exoojuev npoc tov Kupiov 

o icpcvs [shall make the sign on himself once and say] 
o Xaos 
25 AllON KQl blKQlGV 

o icpcvs 

Kai rap oAhGooc it is meet and right and it is holy and 

becoming and expedient for our souls and bodies and spirits, 

eternal, master. Lord God the Father almighty, at all times 

30 and IN ALL PLACES OF thy sovereignty, to praise thee, to hymn 

thee, to bless thee, to serve thee, to adore thee, to give thanks 

« MS. Hiintingt. 360 Tpojuou : Huntingt. 572, Marshall 93 Tponou. Huntingt. 
360 and Marshall 93 have jponov in the margin. Assemani [Cod. lit. eccl. univ. 
t. vii app. p. 47) and the modern texts {Deacon's Manual p. 33 ; Bute Coptic 
morning service p. 77) have Kara rponov CToeHTe Kara xpoMOu. P. 124 1. 7 above 
probably gives the original reading. 

The Liturgy of the Coptic Jacobites 165 

TO thee, to glorify thee, to confess to thee night and day, with 
unceasing Hps and unsilenced heart and unwearied doxologies. 
Thou art he that hath made the heavens and the things 
that are in the heavens, the earth and all things therein, 
the seas, the rivers, the fountains, the lakes, and all things 5 
that are therein. Thou art he that hath made man after 
thine own image and after thy likeness, and thou hast made 
all things through thy Wisdom, thy true light thine 
onlybegotten Son our Lord and our God and our Saviour and 
the king of us all Jesus Christ through whom we give thanks, 10 
we offer unto thee with him and the Holy Ghost, the holy 
consubstantial undivided Trinity, this reasonable sacrifice 
and this unbloody service which all nations offer unto thee 
from the rising of the sun unto the going down of the 
SAME and from the north to the south, for thy name is great, 15 
o Lord, AMONG all the gentiles and in every place incense 
IS OFFERED UNTO thiuc holy NAME AND A purified Sacrifice. 


And over this sacrifice and this offering 

{The people) 20 

2[Kupi6 eAeHoov] 

{The priest) 

we pray and beseech thy goodness, o lover of man 

2w 0«w. We shall begin now with the aid of God with what is appointed for 
the deacon and we shall set it above every prayer according to the arrangement 0/25 
the ancient Coptic tradition and likewise in the greek copies also, with intent that the 
order of the prayers be observed according to the reading of thent and that the 
delivery be not disconnected from its continuation, based as it is upon what the 
judgement of the fathers thought good therein by the aid of almighty God and his 
help and guidance. During the reading of the kuddds the priest shall make a sign 30 
to the deacon that he pray and inform the congregation of the contents of the prayer 
and the suitable exhortation from the beginning of the kuddds to the end of it in each 
several prayer according as it is arranged in the sacred horologia likeivise. Unto 
the peace of God. Amen 

First asfolloivs ^t; 

Pray for the peace of the one only holy catholic apostolic 
church, the salvation of God among the peoples and 
stability in all places: that he forgive us our sins 

1 66 The Egyptian Rite 

o lepevs 

Remember, o Lord, the peace of thy one only holy catholic and 
apostolic church, which is from one end of the world to the 
other : bless all the peoples and all the lands : the peace that is 
5 from heaven grant in all our hearts but also the peace of this life 
bestow upon us graciously. The king, the armies, the magis- 
trates, the councillors, the multitudes, our neighbours, our 
goings in and our goings out, order them in all peace. O king 


lo THINGS : possess us, o God, for beside thee we know none 

OTHER : we make MENTION OF THINE holy NAME. Let all OUT 

souls live through thine Holy Spirit and let not the death of 
sins have dominion over us thy servants nor all thy people 

{ The people) 

15 2[Kupie eAenGOv] 

o SiaKojv 

Pray for our fathers and our brethren who are sick of whatso- 
ever sickness whether in this place or in all places : that the 
Lord God bestow on us with them salvation and healing : 
20 that he forgive us our sins 

o iep€vs 

Those of thy people that are sick, visiting them in mercies 
AND COMPASSIONS, heal them : take from them and from us all 
sickness AND ALL DISEASE : the Spirit of sicknesses do thou 

25 drive away. Those who have lain long in diseases raise up and 
comfort, set free all them that are vexed with unclean 
SPIRITS : them that are in prisons or mines or in exile or 
captivity or held in bitter bondage, o Lord, set them all free 
and have mercy on them. For it is thou that loosest them that 

30 are bound and settest up them that are cast down, the hope of 
the hopeless, the help of the helpless, the comfort of the weak- 
hearted, the harbour of the tempesttossed. To every soul that 
is in afQiction and that is oppressed give mercy, give rest, give 
refreshment, give help. And for us also, o Lord, heal the 

.^5 sicknesses of our souls, cure those of our bodies, o physician of 
our souls and our bodies : overseer of all flesh, visit us with 
thy salvation 

The Liturgy of the Coptic Jacobites 167 

{ The people) 

^[Kupie eAeHoov] 

o SiaKcov 

Pray for our fathers and our brethren who are gone abroad or 
who are minded to go, in all places : direct all their ways 5 
whether by sea or rivers or lakes or highways or by what 
means soever they go : that the Lord God bring them back 
to their dwellings in peace : that he forgive us our sins 

o icpcvs 

Our fathers and our brethren who are gone abroad or who 10 
are minded to go, in all places, direct all their ways whether by 
sea or rivers or lakes or highways or by what means soever 
they go : all in every place restore to a tranquil haven, to 
a haven of safety : vouchsafe to be a fellowvoyager, a fellow- 
wayfarer with them : grant them to their own, in joy to the 15 
rejoicing, in health to the healthful : be a fellowworker with 
thy servants in all good things. And for us also, o Lord, guard 
our pilgrimage in this life without harm, without storm, without 

disquiet unto the end 

( The people) 20 

^[Kupie eAenoov] 

o SiaKcov 

Pray for the rising of the rivers of waters in this year : that 
Christ our true God bless them, that he bring them up 
after their due measure, that he give gladness to the face 25 
OF THE EARTH, that he nourish us the children of men, that 
he give safety to the beasts : that he forgive us our sins 

O t6pCVS 

Vouchsafe, o Lord, to bless the waters of the river : bring 
them up after their due measure, after thy grace : gladden the 30 
face of the earth : may her furrows be watered, her fruits 
be multiplied : prepare it for seed and for harvest : provide 
for our life as may be most expedient according to thy holy 
and blessed will. Bless the crown of the year with thy 
GOODNESS for the sake of the poor of thy people, for the sake 35 
of the widow and the orphan and the stranger and the sojourner 
and for the sake of us all who hope in thee and supplicate thine 
holy name : for the eyes of all wait upon thee, o Lord, 

1 68 The Egyptian Rite 


US after thy goodness, who givest food to all flesh : fill 


(F. 86) When thou art come to the end of the month paopt thou say est 

Vouchsafe, o Lord, to bless the sowings and the increase of the 

and the rest of the prayer of the fruits. And likewise when the month athor 
lo is in midcourse thou sayest 

Vouchsafe, o Lord, to bless the fruits of the earth 

and the rest. And likewise at the end of the month athor thou sayest 

Vouchsafe, o Lord, to send rains of blessing and ordered 
weathers and plenteous dews on the fruits of the earth : bless 
15 them 

and the rest. When thou hast reached the 12th of the month paoni thou sayest 

Vouchsafe, o Lord, to bless the fullness of the rivers of water : 
bring them up 

till the middle of the month paopi. And from the 15th of the month paopi 
^° thou sayest 

Vouchsafe, o Lord, to bless the waters of the river : gladden 


and the rest 

( 77!^ people) 
25 2j^Kupig eAenoov] 

(F. 227) o 8iaK(i}v 

Pray that God grant us mercies and compassions before the 
ruling powers : that he soften their hearts towards us unto 
good at all times : that he forgive us our sins 

30 o lepevs 

Thy servant the king of the land preserve in peace and 
righteousness and strength. May all the barbarous peoples 
THAT delight IN WARS be subducd unto him for the pros- 
perity of us all : speak to his heart for the sake of the peace 
35 of thy one only holy catholic and apostolic church : grant 
him to think peaceable things towards us and towards thine 
holy name : that we also living a quiet and restrained life 

The Liturgy of the Coptic Jacobites 169 

may be found dwelling in all godliness and honesty towards 

( The people) 

2 [Kupie eAGHGOv] 

O l€p€VS 5 

To our fathers and our brethren who are fallen asleep, whose 
souls thou hast taken, give rest, remembering all saints who 
have been wellpleasing to thee since the world began : our 
holy fathers the patriarchs, the prophets, the apostles, the 
evangelists, the preachers, the martyrs, the confessors, all just 10 
SPIRITS WHO have BEEN MADE PERFECT in the faith, and most 
chiefly her that is holy glorious mother of God and evervirgin, 
the holy theotokos Mary, and S. John the forerunner and baptist 
and martyr, and S. Stephen the protodeacon and protomartyr, 
and S. Mark the apostle and evangelist and martyr, and the 15 
holy patriarch Severus and S. Cyril and S. Basil and S. Gregory 
and our righteous father the great abba Antony and our father 
abba Paul and the iij abbas Macarius and our father abba John 
and our father abba Pishoi and our Roman fathers and our 
father abba Moses and the xlix martyrs and our father abba 20 
John the black and the whole choir of the saints. Not that we, 
o master, are worthy to intercede for their blessedness who are 
there, but with intent that standing before the tribunal of thine 
onlybegotten Son they may in recompense intercede for our 
poverty and weakness. Be the remitter of our iniquities for the 25 
sake of their holy prayers and for thy blessed name's sake 
WHEREBY WE ARE CALLED. Remember, o Lord, our holy 
orthodox fathers and archbishops who have fallen asleep afore- 
time, who have rightly divided the word of truth, and 
give us also a part and a lot with them, remembering also 30 
those whom we remember to-day 

The names of them that have fallen asleep are recited here 
^ [o SiaKcov 

Pray for our fathers and our brethren who have fallen asleep 
and gone to their rest in the faith of Christ since the world 35 
began : our holy fathers the archbishops and our fathers 
the bishops, our fathers the abbats and our fathers the 
presbyters and our brethren the deacons : our fathers the 

170 The Egyptian Rite 

monks and our fathers the laics, and for all repose of 
christians, that Christ our God may grant rest to all their 
souls : that he forgive us our sins] 

Then the priest shall say ^ \afier the diptych'] 

5 And these, o Lord, and all whose names we have recited and 
those we have not recited, them that each of us has in memory 
and them that are not in our minds, who have fallen asleep and 
are gone to their rest in the faith of Christ, vouchsafe to grant 
rest to all their souls in the bosom of our holy fathers, 

10 Abraham and Isaac and Jacob : nourish them in a place of 
pasturage beside the waters of comfort, in the paradise of 
joy, whence sorrow and sighing and weeping have fled 
AWAY, in the light of thy saints. Raise up their flesh also 
in the day which thou hast appointed according to thy true 

15 promises that cannot lie: grant them the good things of 
thy promises, which eye hath not seen nor ear heard 


LOVE thine holy name. For there is no death unto thy servants 
20 but a passage : but if some listlessness have seized them or 
some heedlessness, as men who have worn flesh and dwelt in 
this world, yet do thou, as a God good and a lover of man, 
vouchsafe to forgive them : for there is none clean from 
blemish, not even if his life on earth be but one da3^ To those, 
25 o Lord, whose souls thou hast taken, grant rest : may they be 


grant that our end be christian, wellpleasing in thy sight, and 
give them and us a part and a lot with all thy saints 

( The people^ 

30 ^I^Kupie eAeHoov] 

o SiaKwv 

Pray for those who have charge of the sacrifices, the oblations, 
the firstfruits, the oils, the incense, the coverings of the 
altar: that the Lord God recompense them in the 
3r HEAVENLY JERUSALEM : that he forgive us our sins 

o lepevs 

The sacrifices, the oblations, the thankofferings of them that 
offer honour and glory to thine holy name, receive upon thy 

The Liturgy of the Coptic Jacobites i^ji 

reasonable altar in heaven for a sweetsmelling savour, into thy 
vastnesses in heaven, through the ministry of thine holy angels 
and archangels : like as thou didst accept the gifts of righteous 
Abel and the sacrifice of our father Abraham and the two mites 
of the widow, so also accept the thankofferings of thy servants, 5 
those of the great and of the small, the hidden and the open, 
of them that will to offer to thee and have not wherewithal, and 
of them that have offered to thee these gifts this day. Give 
them things incorruptible in requital of things corruptible, 
HEAVENLY in requital of earthly, eternal in requital of 10 
temporal : their houses, their garners fill with all good. 
Compass them about, o Lord, with the host of thine holy angels 
and archangels. Like as they have remembered thine holy 
name upon earth, do thou remember them also, o Lord, in thy 
kingdom, and in this world forsake them not 15 

(^The people^ 

2[Kupie eAcHGOv] 

o SiaKcov 

Pray for the life and confirmation of our honoured father 
patriarch abba N or M that the Lord God preserve him 20 
alive unto us for many years and in peaceful times : that 
he forgive us our sins 

o icpevs 

Our patriarch honoured father abba A^ or AT preserve to us in 
safety many years in peaceful times fulfilling that holy ponti- 25 
ficate which thou hast thyself committed unto him according 
to thine holy and blessed will, rightly dividing the word of 
TRUTH, feeding THY PEOPLE in hofincss and righteousness. 
Bestow on him with us peace and safety from all places : and 
his prayers which he maketh on our behalf and on behalf of all 30 
thy people and ours as well on his behalf, do thou accept on thy 
reasonable altar in heaven for a sweetsmelling savour. All his 
enemies visible and invisible do thou bruise, humble under 
HIS feet shortly and himself do thou keep in peace and 
righteousness in thine holy church 35 

( The people") 

^TKupie eAcHaov] 

172 The Egyptian Rite 

o SiaKcov 

Pray for our fathers orthodox bishops in all places and the 
presbyters and the deacons and every order of the church, 
that the Lord God stablish them in the orthodox faith unto 
5 the last breath : that he forgive us our sins 

o lepcvs 

Remember, o Lord, the orthodox bishops in all places, the 
presbyters, the deacons, the subdeacons, the readers, the 
singers, the exorcists, the monks, the virgins, the widows, the 
10 orphans, the celibates, the laics, them that are knit in marriage 
and them that are bringing up children, them that have bidden 
us remember them and them that have not bidden, those we 
know and those we know not, our enemies and our beloved : 
o God, have mercy on them 

15 {The people) 

^[Kupie eAeHGOv] 

O 8iaK(dV 

Pray for the residue of the orthodox in all places of the world : 
that the Lord God deliver them from all evil : that he 
20 forgive us our sins 

O l€p€VS 

Remember, o Lord, the residue of the orthodox in all places 
of the world 

( The people) 
25 ^[Kupie GAeHoov] 

o SiaKcov 

Pray for the stability of this holy place and all places of our 

fathers, the deserts and the ancients that dwell therein, 

and the stability of the whole world together : that the Lord 

30 God DELIVER them from all evil : that he forgive us our 


o icpevs 

Remember, o Lord, this thine holy place and every orthodox 
monastery and every city and every country and the villages 
35 and every house of the faithful, and keep us all in the orthodox 
faith unto the last breath : for this alone is our hope 

(The people) 

-[Kupie eAenoov] 

The Liturgy of the Coptic Jacobites 173 

o SiaKcov 

Pray for those who stand in this place and have fellowship with 
us in prayer : that the Lord God accept their prayers : that 
he forgive us our sins 

o icpevs c 

Remember, o Lord, them that stand in this place and have 
fellowship with us in prayer, our fathers and our brethren and 
the rest and them that are in ' all places of the world : keep 
them with us amid armies of holy hosts and deliver us from the 
FIERY kindled dart of the devil and every diabolic ambush and 10 
the snare of false justification 


Pray for all that have bidden us remember them, each one by 
his name : that the Lord God remember them for good at 
all times : that he forgive us our sins ^5 

o lepevs 

Remember, o Lord, all that have bidden us remember them 
in our prayers and our supplications which we offer before thee, 
o Lord our God, and at this time of this holy anaphora, those 
whom we remember at all times and those who are in the mind 20 
of each one of us, and let the remembrance of them which has 
been made at this time be to them in recompense a strong 
and prevailing defence against all hurt of the devils and the 
counsel of evil men 

o SiaKcdv ^5 

Worship God in fear and trembling 

Tjovxia : thou, o priest, alone 

Remember, o Lord, my feeble and wretched soul and grant 
me to understand how great a thing it is for me to stand at 
thine holy altar, and cut off from me all pleasures of ignorance 30 
and those of youth, that this be not unto me for a burden in the 
defence of that fearful day : and deliver me from all working of 
the adverse power and destroy me not with mine iniquities 
neither being angry with me for ever reserve my evils 


towards me 

cry aloud here 

that I may bless thee at all times all the days of my life 

174 T^h^ Egyptian Rite 

( The people) 

2|-K^jpig eAeHGOv] 

o SiaKcov 

Pray also for this holy sanctuary and every orthodox hieratic 
5 order : that our Lord God deliver them from all evil : that 

he forgive us our sins 

o i£peu9 

Remember also, o Lord, this thine holy sanctuary and every 
orthodox hieratic order and all thy people which stands before 
10 thee : remember us also. Lord, o Lord, in mercies and compas- 
sions and blot out our iniquities, as a God good and a lover 
of man : have fellowship with us while we minister to thine holy 

( The people^ 

l^ 2[Kupl6 eAGHOOv] 

o SiaKuv 

Pray for this our congregation and for all congregations of the 
orthodox peoples : that the Lord God perfect them in 
peace : that he forgive us our sins 

20 {The people^ 

^[Kupie eAeHGOv] 

o lepcvs 

Our congregations do thou bless. Root out utterly from the 
world the worship of idols. Satan and all his evil hosts bruise, 

25 humble under our feet shortly. Bring to nought offences and 
them that make them : let the deadly divisions of the heresies 
come to an end. The enemies of thine holy church, o Lord, as 
at all times so now do thou humble : consume their pride and 
show them their weakness shortly: bring to nought their 

30 envyings, their plottings, their machinations, their knaveries : 
all their calumnies which they bring against us, o Lord, make of 
none effect, and frustrate their counsel, o God, who frustrated 
the counsel of Ahitophel. Arise, o Lord God, let all thine 


35 name flee from before thy face, but let thy people be in 
blessings unto thousand thousands and ten thousand times 
ten thousand doing thy will 

O SiaKCdV 

Oi KaGHjuevoi avaoTHje 

The Liturgy of the Coptic Jacobites ly^ 

o i€p€us ( The people) 

Loose them that are bound 2|^|^^jp^e eAeHoov 

deliver them that are in straits Kupie eAeHGOV 

them that are hungry satisfy Kupie eAeHaov 

them that are weakhearted comfort Kupie eAeHoov 5 

them that are fallen set upon their feet Kupie eAeHOOv 

them that stand stablish Kupie eAeHoov 

them that have strayed bring back Kupie eAeHGOv 

bring them all into the way of thy salvation Kupie eAeHaov 
reckon them with thy people Kupie eAenaov] 10 

and us also redeem from our sins who art a watch and a shelter 
over us in all things. 



Eic avQTOAac pAeyare '5 

o i€pevs 

For thou art God that art above every principality and 


THOUSAND of the angcls and archangels serving thee : for before 
thee stand thy two living creatures honourable exceedingly, the 
sixwinged and manyeyed, seraphim and cherubim, with two 
wings covering their faces by reason of thy godhead which 25 
none can gaze upon nor comprehend, and with twain cover- 
ing their feet, with twain also flying 

cry aloud, a priest 

for at all times all things hallow thee. But with all them that 
hallow thee, receive our hallowing, o Lord, at our hands also, 30 
praising thee with them and saying 

o SiaKcov 



The Egyptian Rite 

o \aos 

Apoc Afioc Afioc Kypioc cABACoe 
nAHpHC oupavoc kqi h th thc apiac coy AoIhc 

o lEpevs 

5 Truly heaven and earth are full of thine holy glory 
through thine onlybegotten Son our Lord and our God and 
our Saviour and the king of us all Jesus Christ. Fill this 
also thy sacrifice, o Lord, with the blessing that is from thee, 
through the descent upon it of thine Holy Spirit, and in bless- 
lo ing bless 

o \aos 

and in purifying purify 

o Xaos 

15 AjUHV 

these thy precious gifts which have been set before thy face, 
this bread and this cup 

o Xaos 


2 For thine onlybegotten Son our Lord and our God and our 
Saviour and the king of us all Jesus Christ in the same night 
IN WHICH HE GAVE HIMSELF UP to Undergo the passion in behalf 
OF OUR SINS and the death which he accepted of his own will 

himself in behalf of us all \he shall take the bread upon his hands saying\ 

25 TOOK BREAD upon his holy spotless and undefiled and blessed 

and lifegiving hands, \he shall raise his hands with the bread while his 
gaze is directed upwards and shall say] LOOKED UP TO HEAVEN tO thee 

his own Father, God and master of all : \_he shall make the sign on the 

bread and say: first sign] when HE HAD GIVEN THANKS 
1 30 o Xaos 


HE BLESSED IT [second sign] 

o Xaos 


he hallowed it [third sign] 

o Xaos 


The Liturgy of the Coptic Jacobites 177 

\he shall divide the host into two thirds and one third'] 
HE BRAKE IT, HE GAVE IT TO HIS own honourable saintly 
DISCIPLES and holy apostles saying Take, eat ye all of it : 
for many and be given for the remission of sins : do this in 5 
commemoration of me 

o \aos 

TTiaieuojuev kqi ojuoAofOujuev kqi boSa^ojuev 
[The priest shall fut his hand on the side of the chalice and shall say] 

And likewise also the cup after supper, he mingled it of 10 

wine and water : [he shall make three signs over the chalice : first sign] 

o Xaos 

he blessed it [second sign] 15 

o Xaos 


he hallowed it [third sign] 

o Xaos 

AjUHV 20 

he tasted, he gave it also to his own honourable saintly disci- 
ples and holy apostles saying [he shall move the chalice in the form 

FOR MANY and be given for the remission of sins : do this 25 
IN commemoration of me 

o Xaos 

TTaAiv nioieuojuev kqi ojuoAoroujjev kqi boSa^ojuev 

[ The priest shall point with his hands towards the body while saying] 
For as often as ye shall eat of this bread [and he shall 30 
point towards the chalice while saying] AND DRINK OF THIS CUP YE DO 

SHOW my DEATH, ye do confess my resurrection, ye do make 


o Xaos 

Ton Ganaton gou Kypie KATArreAAoMGN kqi thv ariav sou 35 
avaaraoiv kqi avaAHju\j/iv ojuoAoroujuev. 


178 The Egyptian Rite 

o i€pevs 

Now also, o God the Father almighty, showing the death 
OF thine onlybegotten Son our Lord and our God and our 
5 Saviour and the king of us all Jesus Christ, confessing his holy 
resurrection and his ascension into the heavens and his session 
at thy right hand, o Father, looking for his second advent, 
coming from the heavens, fearful and glorious at the end of this 
world, wherein he cometh to judge the world in righteous- 
10 NESS and to render to every man according to his works 
whether it be good or bad 

o Xaos 

Kata to eAeoc coy Kypie kqi mh kata tag AMApiiAC hmoon 

O l€p€VS 

15 BEFORE THINE HOLY GLORY wc havc sct thine own gift OF thine 
OWN, o our holy Father 

o Xaos \shall say while bowing down] 

Ze aivoujuev oe euAoroujuev 001 eu)(apioTOujuev Kupie 

KQi beojueea oou 0eoc hjuoov 

20 o StaKtov 

KAivare 0eoo juexa 90^00 

o icpevs [^bowing shall say the mystery of the descent of the Holy Ghost] 
We pray and beseech thy goodness, o lover of man, put 


but grant water to our heads and fountains of tears to 
our eyes that we may weep day and night before thee 

30 by reason of our transgressions : for we are thy people 
AND THE SHEEP OF THY PASTURE. Pass by our iniquities, 
pardon our transgressions, those we have done wilfully 
and those we have done without our will, those we have 
done wittingly and those we have done unwittingly, the 

35 secret and the open, those we have heretofore confessed 
and those we forget, which thine holy name knoweth. 
Hear, o Lord, the prayer of thy people, give heed unto the 

The Liturgy of the Coptic Jacobites 179 

groan of thy servants, nor by reason of mine own sins and the 
defilements of my heart deprive thy people of the descent of 
thine Holy Spirit 

Here the priest cries aloud 

For thy people and thy church beseech thee saying 5 

o Xaos 

Have mercy upon us, o God the Father almighty 

o iep€vs it]crvxia : thou alone 

Have mercy upon us, o God the Father almighty, and send 
down FROM thine holy height and from heaven thy dwell- 10] 
iNGPLACE and from thine infinite bosom, from the throne of the 
kingdom of thy glory, him, the Paraclete thine Holy Spirit, who 
is hypostatic, the indivisible, the unchangeable, who is the Lord, 
the giver of Hfe, who spake in the law and the prophets and the 
apostles, who is everywhere, who filleth all places and no place 15 
containeth him : and of his own will after thy goodpleasure 
working sanctification on those in whom he delighteth, not 
ministerially : simple in his nature, manifold in his operation, 
the fountain of the graces of God, who is of one substance with 
thee, WHO proceedeth from thee, the sharer of the throne of 20 
the kingdom of thy glory with thine onlybegotten Son our 
Lord and our God and our Saviour and the king of us all Jesus 
Christ : send him down upon us thy servants and upon these 
thy precious gifts which have been set before thee, upon this 
bread and upon this cup that they may be hallowed and changed 25 

[they shall raise their heads and] o icpcus [shall sign the host three times and] 

cries aloud 

and that he may make this bread the holy body of Christ 

o Xaos 

AjuHv 30 

[he shall sign three times on the chalice and shall say aloud] 

and this cup also his precious blood of the new testament 

o Xaos 


even of our Lord and our God and our Saviour and the 35 
king of us all Jesus Christ 

o Xaos 

N 2 

i8o The Egyptian Rite 

that they may be to us all who shall receive of them unto faith 
unsearchable, unto love without dissimulation, unto endurance 
perfected, unto hope established, unto faith, unto watchfulness, 
unto healing, unto joy, unto renewal of soul and body and 
5 spirit, unto glory of thine holy name, unto fellowship of blessed- 
ness of eternal life and immortality, unto forgiveness of sins, 
that in this also as in all things thy great holy name, in all 
things honoured and blessed, may be glorified and blessed and 
exalted with Jesus Christ thy beloved Son and the Holy Ghost 

o o Xaos XeYCi 

Qanep hv kqi eoriv kqi eoiai eic peNeAC r^NeooN kqi eic roue 
Gujunavrac aioovac toon qicjovcov. qjuhv. 

(the consignation) 

\The priest shall say 

15 EipHVH naaiv 

The people shall say 

Kai TOO nveujuQTi gou] 

A prelude of the prayer of Our Father which art in heaven 

Again let us give thanks to God the almighty, the Father of 
20 our Lord and our God and our Saviour Jesus Christ, for that he 
hath vouchsafed us again at this time to stand in this holy place 
and to lift up our hands and to minister to his holy name. Let' 
us again pray him that he account us worthy of the fellowship 
and the participation of his divine and immortal mysteries 

25 ^[o Xaos 


\_he shall take the pure body tn his left hand and shall put his right finger 
upon it saying] 

the holy body 

30 \^The people shall say 

We worship thine holy body 

then he shall dip his finger in the blood and make a sign on the blood saying] 

and the precious blood 

[The people shall say 

35 and thy precious blood 

The Liturgy of the Coptic Jacobites i8i 

then he shall sign the body twice with the blood, above and below, saying] 

of his Christ, even he the almighty Lord our God 

\_The people shall say 
Kupie eAeHoov]. 


\The priest shall say 

EipHVH naaiv 

The people shall say 

Kai TOO nveujuQTi sou] 

o 8iaK(ov 10 


A prayer for Our Father which art in heaven, of the patriarch Severus : 
thou say est it at the anaphora of S. Mark 
[The priest shall say while dividing the holy body] 

Christ our Lord, according to the goodpleasure of thy 
will unto the honour of the glory of thy grace which thou 
hast bestowed upon us in thy beloved, in whom we have our 
redemption through his holy blood, unto the remission of 
sins : we give thee thanks, o Lord our God the almighty, for 20 
that thou hast accounted us worthy, even us sinners, to stand in 
this holy place and to accomplish these holy mysteries of the 
HEAVENLY PLACES with iutcut that, like as thou hast accounted us 
worthy to accomplish them, so also we may be accounted worthy 
of communion in them and participation of them. Thou who 25 


that casting away from us all darkness of malice and wicked- 
ness, even the semblance of a stain, we may be able to lift up 
our eyes to the beauty of thine holy glory. As thou didst 
cleanse the lips of thy servant Isaiah the prophet when one of 30 
the seraphim took a live coal in the tongs from off 

THE ALTAR AND laid it OU his MOUTH AND SAID tO him Lo 

INIQUITIES AND PURGE all THY SINS : in Hkc manner for us 
also humble sinners, who receive mercy, thy servants, vouch- 35 
safe to purge our souls and our bodies and our lips and our 

1 82 The Egyptian Rite 

hearts, and grant us this true coal, quickening soul and body 
and spirit, which is the holy body and the precious blood of 
thy Christ, not unto judgement nor unto condemnation nor 
unto reproach and reproof of our transgressions, lest receiving 
5 of them UNWORTHILY we prove guilty of them ; that the abun- 
dance of thy gifts, o our master, be not to us for an occasion of 
AN EXCEEDING WEIGHT of Condemnation, as being unthankful to 
thee, even thee our benefactor : but bestow upon us thine Holy 
Spirit that with a pure heart and an enlightened conscience, 
lo with face unconfounded and faith unfeigned, with perfect love 
and stablished hope we make bold in fearless confidence to say 
the holy prayer which thy beloved Son gave to his own holy 
disciples and saintly apostles saying unto them For at all times, 


15 Father which art in heaven 

o Xaos 

Our Father which art in heaven, hallowed be thy 

name, thy kingdom come, thy WILL BE DONE IN EARTH AS 

A prayer after Our Father which art in heaven [secretly] 

Yea, we beseech thee, o Lord our God, lead none of us into 

25 TEMPTATION which wc are not able to bear by reason of our 

weakness but with the temptation give us also the way of 


kindled darts of the enemy, and deliver us from the evil 
one and his works : in Christ Jesus our Lord through whom 

T,Q and the rest. 

O SiaKcov 

Tac Ke9aAac hjuoov too Kupioo KAivoojuev 

o Xaos 

•^5 Evooniov aou Kupie 

The Liturgy of the Coptic Jacobites 183 

[ The priest shall say the prayer of Indtnatton] 
A prayer before the receiving of the mysteries, of fohn of Bostra, to the Father 

To thee, o Lord, we bow our minds and our bodily necks 
acknowledging thy sovereignty and confessing our servitude 
and asking also for what is expedient for each one of us : thou 5 
therefore, o good and lover of man, we pray thee, set us free 
from the passions which trouble us, the risings of the love of 
the sin of the flesh and the passionate pleasings of ourselves 
and divisions full of antipathy and all warfare one with another 
and all inward corruption that lies in heretical words and 10 
STRIFES TO NO PROFIT and disputes full of contentiousness : 
wipe them all out, o our master, from the conversations of us 
all and in all things account thine own what is ours : strengthen 
us in the patience of thy will. Grant us also now force of 
knowledge and strength of understanding that rising above the 15 
earthly senses we may receive these gifts in sincerity and 
without passion and ^ conformably to the nature of the mystery 
of thine onlybegotten Son% unto salvation of us all, unto glory 
and honour of thine holy name, the Father and the Son and the 
Holy Ghost, now and ever and world without end. Amen. 20 

(F. 109a) A prayer of Absolution, to the Father 

Master Lord God almighty, the healer of our souls and our 
bodies and our spirits, thou who saidst to Peter by the mouth 
of thine onlybegotten Son our Lord and our God and our 
Saviour Jesus Christ Thou art Peter : upon this rock 25 


therefore, o master, my fathers and my brethren and mine own 
infirmity be absolved out of my mouth and through thine Holy 
Spirit, o God good and lover of man, who takest away the 
SIN OF the world. Be ready to receive the repentance of 
thy servants for a light of knowledge unto forgiveness of sins : 35 

* Copt. ' in the manner in which the mystery ... is by nature.' The marginal 
arabic seems to make no sense of it and the original syriac is difficult : see 
Renaudot Lit. or. coll. ii p. 436, note 11. 

184 The Egyptian Rite 


have sinned against thee whether in word or in deeds, pardon, 
forgive us, as a God good and a lover of man. Absolve us 
5 [and absolve all thy people here he mentions whom he will] from 
all sins and from all curses and from all denials and from 
all false oaths and from all intercourse with the heretics and the 
heathen. Bestow on us, o our master, understanding and 
power that we may utterly flee from every evil work of the 
10 adversary, and grant us at all times to do thy goodpleasure : 
write our name with the choir of thy saints in the kingdom of 
heaven : in Christ Jesus our Lord through whom 

and the rest. 

15 O SiaKcov 

Mera 90P0U Oeou npoax<J^Mev 

The priest {shall take the asbadikon in his hands and] hallow saying 

Ta aria toic afioic 

o Xaos 

20 Eic TTaTHp arioc : eic Yioc arioc : ev TTveujua ariov 


O l€p€VS 

Kupioc jucTa navToov 

o \aos 

2c Kai jueia tou nveujuaroc oou 

o i€pcvs [shall sign with it on the precious blood once and say] 

EuAofHTOc Kupioc Oeoc eic touc aioovac 

o lepevs [shall raise it from the chalice with care and shall make one sign with 
30 it on the pure body and shall say] : ofJioXoYia 

ZcoMO apov Kai aijua tljuiov aAHGivov Ihoou XpioTOu tou uiou 
TOU eeou Hjuoov. ajUHV 

[then he shall sign the blood with it once and shall put it in the chalice saying] 

Afiov Tijuiov Gwjua Kai aijua aAHGivov Ihoou Xpiarou tou uiou 
35 TOU eeou hjuoov. ojuhv 

The Litter gy of the Coptic Jacobites 185 

\then he shall take the middle third in his hand and say] 

The body and the blood of Emmanuel our God this is in truth. 
Amen. I believe, I believe, I believe and I confess unto the 
last breath that this is the quickening flesh which thine only- 
begotten Son our Lord and our God and our Saviour Jesus 5 
Christ took of the lady of us all the holy theotokos S. Mary : 
he made it one with his godhead without confusion and without 
mixture and without alteration. Having confessed the good 
confession before Pontius Pilate he gave it also for us on the 
holy tree of the cross by his own will, himself for us all. I verily 10 
believe that his godhead was not severed from his manhood for 
one MOMENT nor for the twinkling of an eye. It is given for 
us to be salvation and forgiveness of sins and life everlasting 
to them that shall receive of it. I believe that this is so in 
truth. Amen 15 

\Jte shall lay the elements front his hand on the paten 

The deacon 

Amen amen amen : I believe, I believe, I believe that this 

is so in truth. Amen 

Pray for us and for all christians who have bidden us remember 20 
them in the house of the Lord]. 


O SiaKojv -^ prayer which the priest says alone when 

he would receive of the holy mysteries 

And he says Amen and prays on this 25 
wise saying 

o Xaos Allholy and consubstantial and un- 

AAAhAGUIQ divided and unspeakable Trinity, grant 

me to receive this holy bread unto life 
and not unto condemnation and grant 3° 

Ev eipHVH KQi arann Ihoou 
XpioTOu \j/0(AAoojuev 

O praise God in his holiness 

^AaAhAOUIQ me to bring forth fruit w^ellpleasing 

unto thee, that evidently pleasing thee 

may live in thee doing thy command- 

OF HIS POWER ments, calling upon thee, Father, 

AAA AOUia making bold and invoking thy king- 35 

, , r T^ , DOM and THY will: and hallowed 

nd the rest of Ps. cl , , . r • u^ 

also be thy name in me : for mighty 

AAAhAOUIQ art thou in all things and blessed. 

Praise him in the firmament 

1 86 The Egyptian Rite 

AoSa FTaTpi kqi Yioo koi arioa Thine is the glory for ever. 

llveujUQTi . , . ,. , , 

And after this prayer let htm receive 
Kai VUV KQI aei kqi eiC TOUC the holy body, and in partaking also 

of the chalice let him say Amen twice to 

aioivac Twv aicovwv. qmhv > ^ppi^ ^^ t^^ ^^^^ ^„^ ^^^^ ^^^^^ 

5 ^ \When he communicates any one he shall say 

This is in truth the body and blood of Emmanuel our God. 


And the cotnmunicant shall say 

Amen : I believe] 

lo \When the paten is brought down to commumcate the women the deacon shall say 

Blessed is he that cometh in the name of the Lord], 

[The deacon 

TTpooeuSaaBe unep thc aSiac jueTaAHXj/ecjoc axpcxvxoov kqi enou- 


The people 

Kupie eAeHGOv] 

(F. 286) A thanksgiving after receiving, of John of Bostra 

We that have received of spiritual incorruption have been 
20 healed in the powers of our soul, and unto thee, beneficent God 
plenteous in thy gifts, we offer songs of thankfulness and we 
pray thee, o our master, turn not our festivities into mourning 
nor our hymns into sadness. Thou exactest not judgements 
and takest not vengeance by reason of strict examination of the 
25 participation of these holy mysteries. But giving indulgence 
unto the weakness of our nature, forgive us, spare us, have 
compassion upon us, accounting not thy gifts to us for judge- 
ment or for condemnation but for sanctification and preservation 
and provision for the journey of our salvation : in Christ Jesus 
30 our Lord through whom 

and the rest. 

<the inclination) 
[The deacon shall say 

Tac KecpaAac ujuoov tco Kupioo KAivaie 

The Liturgy of the Coptic Jacobites 187 

The priest shall say ;] a prayer of Inclination after receiving, of John of Bostra 

Thou art he to whom we have committed our Hfe, Lord 
Lord who fillest all : guard us in all places whereon we shall 
light : and the compunction which has come to us through 
prayer and the encouragement unto right life guard unto us 5 
unstolen and unrepented of, that at all times and in all places 
of thy sovereignty, looking unto thee and walking in the things 
that please thee and wherein thou delightest we be not con- 
founded in the day of the righteous judgement wherein every one 
shall receive retribution while angels stand and thine only- lo 
begotten Son giveth judgement, our Lord and our God and our 
Saviour Jesus Chrisf through whom 

and the rest. 

<THE dismissal) 

Likewise also a prayer of Imposition of hands after the receiving of the 1 5 

mysteries : thou sayest it in the anaphora of S. Cyril 

God who art blessed by the seraphim and the cherubim, 
whom all the angelic hosts glorify and all the choirs of the 
righteous worship, the foundation and the stability of the world, 
who sustainest all creation by thine holy godhead and hast 20 
made every nature visible and invisible through thine only- 
begotten Son in the Holy Ghost : bless thy servants with all 
SPIRITUAL BLESSING who have come beneath thy right hand, 
have bowed their neck to thee : guard them in the way of 
RIGHTEOUSNESS : may they be holy and without blemish : 25 
deliver them and preserve them from every operation of the 
adversary and every power of the devil, open thou their eyes unto 
the holy mysteries of thy law, fill them with the grace of thine 
Holy Spirit and keep them without blame from this evil 
WORLD THAT NOW IS, comfort them with spiritual and heavenly 30 
comfort : may they be accounted worthy of thine inheritance 
incorruptible to come : by the intercession of the holy glorious 
evervirgin theotokos S. Mary and the prayers and the suppli- 
cations of the holy archangels Michael and Gabriel, and S. John 
the forerunner and baptist and martyr, and S. Stephen the 35 
protodeacon and protomartyr, and our holy fathers the apostles, 
and S. Mark the apostle and evangelist and martyr, and the 

1 88 The Egyptiari Rite 

holy patriarch Severus and our righteous father the great abba 
Antony and our father abba Paul and the iij abbas Macarius 
and our father abba John and our father abba Pishoi and our 
Roman fathers and our father abba Moses and the xlix martyrs 
5 and the holy abba John the black and all the choirs of the 
saints, through whose prayers and supplications vouchsafe us, 
o our master, to attain unto a part and a lot with them in 
the kingdom of heaven : in Christ Jesus our Lord through 
whom all glory and all honour and all worship befitteth thee 
lo with him and the Holy Ghost the lifegiver and of one substance 
with thee now and ever and world without end. Amen 

{The people shall say 

KupiG eAeHaov. 

Then the priest shall pour water upon his hands and shall make the sign 
1 5 with a little thereof upon the table and shall say 

Angel of this sacrifice soaring on high with this hymn make 
memorial of us before the Lord that he forgive us our sins. 

Then he shall wipe his face with his hand and his brother priests above and below 

and the whole congregation {shall do the like) and he shall bless them and give them 

20 the dismissal and shall end with reading the blessing. And to our Lord be glory 


The holy anaphora of S. Mark is finished 

His blessing be with us 

in the peace of God 




And let the deacon bring the oblation to [the newly consecrated bishop], 


And then he shall lay his hand on the oblatton with all the presbyters and 

giving thanks shall say on this wise 5 

The Lord be with you all 

And the people shall answer 

May he be wholly with thy spirit 

And the bishop shall say 

Lift up your hearts 10 

And the people shall say 

We lift them up unto the Lord our God 

And the bishop shall say 

Let us give thanks unto the Lord 

77!^ people 15 

It is right and just 
And then [the presbyters'] shall say the consecration of the oblation following 

the bishop 

We give thee thanks, o Lord, in thy beloved Son Jesus 
Christ whom in the last days thou didst send unto us 20 
a SAVIOUR and redeemer, the angel of thy counsel, who is 
the Word from thee, through whom thou madest all things 
by thy will. And thou sentest him from heaven into the bosom 

iQO The Egyptian Rite 

of the virgin : he was made flesh and was carried in the 
womb and thy Son was revealed of the Holy Ghost that 
he might fulfil thy will and make a people for thee by stretching 
out his hands, suffering to loose the sufferers that trust in thee : 
5 who was delivered of his own will to the passion that he might 
destroy death and burst the bonds of Satan and trample on 
hades and lead forth the saints and establish a covenant and 
make known his resurrection. Therefore he took bread, gave 


lo FOR YOU. And likewise also the cup and said This is my 
BLOOD WHICH IS SHED FOR you I as oftcn as ye do this ye 
shall DO it in remembrance of me. 


Remembering therefore his death and his resurrection we 
15 offer thee this bread and cup giving thanks unto thee for that 
thou hast made us meet to stand before thee and do thee 
priestly service. We beseech thee that thou wouldest send 
thine Holy Spirit on the oblation of this church : give it 
together unto all them that partake [for] sanctification and for 
20 fulfilling with the Holy Ghost and for confirming true faith, 
that they may laud and praise thee in thy Son Jesus Christ, 
through whom to thee be glory and dominion in the holy 
CHURCH both now and ever and world without end. Amen 

{Of the oblation of oil 
25 He that shall offer oil in the offering of bread and wtne, likewise giving thanks in 
this manner, if he use not these words, shall give thanks in other words to the best 
of his power saying 

Like as hallowing this (creature of) oil thou givest it to them 

that are anointed and receive it, wherewith thou didst anoint 

30 priests and prophets : after the same manner also strengthen 

them and whosoever partakes thereof and hallow them that 

receive it) 

The people shall say 

As it was, is and shall be unto generations of generations 
35 and world without end. Amen. 

The bishop 

And again we beseech the almighty Lord the Father of the 
Lord and our Saviour Jesus Christ to grant us to take with 

The Ethiopic Liturgy 191 

blessing this holy mystery and not to condemn any of us but to 
make meet all that partake of the reception of the holy mystery 
of the body and blood of Christ the almighty Lord our God 

The deacon shall say 

Pray ye 5 

(77!^ bishop shall say) 

Lord almighty, grant us effectual reception of this holy 
mystery and condemn none of us but bless every one in Christ : 
through whom to thee with him and with the Holy Ghost be 
glory and dominion [both now] and ever and world without 10 
end. Amen. 

THE inclination) 
77!^ deacon shall say 

Ye who stand, bow down your heads 

{The bishop shall say) 15 

Lord eternal which knowest what is hidden, unto thee thy 
people have bowed down their head and unto thee have sub- 
dued the hardness of heart and flesh : behold from heaven 
THY DWELLiNGPLACE and blcss them, men and women : incline 
THINE EAR TO them AND HEARKEN UNTO their PRAYER : stablish 20 
them WITH THE STRENGTH OF thy RIGHT HAND and protcct 
them from evil affliction : be thou to them a guardian, to body 
and soul : increase unto them and us faith and fear : through 
thine only Son through whom to thee with him and the Holy 
Ghost be glory and dominion always and world without end. 25 

The deacon shall say 

Give we heed 

And the bishop 30 

Holiness to the holies 

{lacuna in MS.) 

The people shall say 

One is the holy Father : one is the holy Son : one is the 

holy Spirit. 35, 

192 The Egyptian Rite 

The bishop shall say 

The Lord be with you all 

The people shall say 
5 And with thy spirit 

Then they shall raise an hytnn of praise and the people shall go in to receive 
the saving medicine of the soul whereby sin is forgiven. 

Prayer after he has delivered (Jthe communion^ 

10 Lord almighty, Father of the Lord and our Saviour Jesus 
Christ, we give thee thanks for that thou hast granted us to 
take of thine holy mystery. Let it not be unto guilt nor unto 
judgement but unto renewing of soul and body and spirit : 
through thine only Son through whom to thee with him and 

15 with the Holy Ghost be glory and dominion eternally both 
now and ever and world without end. Amen 

77!^ people shall say 


20 The presbyter shall say 

The Lord be with you all 

( The people shall say 

And with thy spirit) 

Imposition of hands after they have received 

25 Lord eternal almighty, Father of the Lord and our Saviour 
Jesus Christ, bless thy servants and thine handmaids : protect 
and help and succour them by the host of thine angels, guard 
and strengthen them in thy fear, with thy majesty adorn them, 
grant that they may think the things that are thine and believe 

30 the things that are thine and grant that they may will what is 
thine, even peaceableness without offence and wrath : through 
thine only Son through whom to thee with him and the Holy 
Ghost be glory and dominion 

{and the rest") 

The Ethiopic Liturgy 19; 

The people shall say 

- Amen. 

The bishop shall say 

The Lord be with you all 

The people 

And with thy spirit 

The deacon shall say 

And the kedddse is finished. 






This is the order which Basil of Antioch compiled 

In the name of 
the Father and of the Son and of the Holy Ghost one God 

The order of the Keddase which is to be said by the presbyter 
5 and the deacon and the people together with everjrthing that 
is proper each in the time thereof according to the order of 
our fathers the Egyptians 


Now first of all the presbyter when he enter eth the church shall say the prayer of 

lo Penitence: and next he shall say the 25th psalm of David Unto thee, o Lord, 

WILL I LIFT UP MY SOUL, the 6ist Hear MY CRYING, o GoD, the loznd Hear 

MY PRAYER, o LoRD, the lo^rd Praise the Lord, o my soul, the 12,0th Out 

OF THE deep and the i^^st Lord, I am not highminded 

And afterwards he shall say this following 
15 Lord our God, thou alone art holy and thou hast bestowed holiness on all of 
us by thine invisible power. Yea, Lord, we pray thee and beseech thee to send 

The Liturgy of the Abyssinian Jacobites 195 

thine Holy Spirit upon the church and upon this ark and upon all their holy- 
vessels whereon thy precious mystery is ordered. And now bless them and 
hallow them and cleanse them from all uncleanness and defilement through the 
remission of the second birth so that there be not left on them any remem- 
brance at all of transgressions and pollution, and make this church and this ark 5 
vessels chosen and cleansed and pure, refined seven times from all uncleanness 
and defilement and pollution of transgressors, like silver refined purged 
AND tried from THE EARTH, and when they are purified make them such that 
on them may be wrought the mystery of the Father and the Son and the Holy 
Ghost both now and ever and world without end. Amen 10 

Prayer before the withdrawing of the veil 
And he shall bow before the veil 
Lord our God, who knoweth the thought of man and trieth the heart and 
reins : forasmuch as, albeit I am not worthy, thou hast called me to minister in 
this holy place, disdain me not nor turn away thy face from me, but take away 1 5 
my sin and purify the uncleanness of my soul and my body. And now I pray 
thee blot out my error and the trespass of thy people and lead us not into 
temptation. Yea, Lord, thrust me not away and make me not ashamed of my 
HOPE but send down upon me the grace of the Holy Ghost and make me meet 
to stand in thy sanctuary that I may off'er unto thee a pure oblation with an 20 
humble heart for the remission of my error and my sin : and remember not the 
trespass of thy people which they have wrought wittingly or unwittingly : vouch- 
safe rest unto our fathers and brothers and sisters who have fallen asleep ; keep 
and defend thy people. To thee and to thine only good and merciful Son and 
to the Holy Ghost the lifegiver be glory world without end. Amen 25 

And he shall say the prayer of Basil 
Lord our God and our creator who hath made all things through his 
word and hast brought us in unto this mystery by thy wisdom, who didst 
form MAN and madest him to be ruler over all creatures that he might 


in thy treasuries, create in us a clean heart and forgive us our sins and 
hallow our soul and make us meet to draw nigh unto thy sanctuary that we 
may offer unto thee an oblation and spiritual sacrifice for the remission of the 
sin of thy people. O our Lord and our God and our Saviour Jesus Christ who 


make us worthy of thine holy gospel and of thy love, and in the greatness ot 
thy lovingkindness hear us that we may do thy will in this hour, offering to 
thee a good oblation and spiritual fruit that may be wellpleasing unto thee in 
thy lovingkindness and mercy. Accept this spotless oblation, send upon us and 40 
upon this mystery thine Holy Spirit : let it be to the glory of thine only Son 
our Lord and our Saviour Jesus Christ world without end. 

O 2 

196 The Egyptian Rite 


Prayer over all the vessels of the church 

Lord good and merciful and holy, who dwelleth in the holy place, who 

of thine own goodness didst command Moses thy servant to take the blood 

5 AND sprinkle IT on ALL THE VESSELS OF the tabernacle : now also we pray 

thee and beseech thee, o good and lover of man, that thou wouldest sanctify 

these vessels by thine Holy Spirit and the sprinkling of the blood of our 

Lord Jesus Christ : let these vessels be made pure for thy service and let this 

same holy ordinance be in truth these lifegiving mysteries, the precious body 

10 and blood of our Lord Jesus Christ: for holy and full of glory is thine holy 

name. Father and Son and Holy Ghost, both now and ever and world without 


Prayer over the ntdchfaddt 

Lord our God and our Lord Jesus Christ, to whom belong treasuries which 
15 are full of lovingkindness and mercy, o giver of good things to all that trust in 
him, who did spread out the heaven by his wisdom and gave a diverse law 
to the firmaments and the clouds and the skies, the line whereof hath not 
changed : now also, o our God, thou lover of man, send down thine hand and 
the power of thy godhead upon these cloths which shall cover thine holy body. 
20 Thou who didst send power on the cloths which were wrapped around thine 
holy body in the sepulchre, let these also be made in the likeness of those that 
are in the heavens : for thine is the glory and the power and the might with 
thy Father and the Holy Ghost both now and ever and world without end. 


And next he shall go in and worship before the tdbot and then he shall 
say the prayer of John 
Lord our God who sitteth above the angels and the archangels, the lords 
and the dominions, the cherubin and the seraphin, who was before all 

30 creatures, who is exalted above all glory, who lifteth up the lowly from the 
earth and exalteth them to heaven : thou who hast manifested unto us A new 
WAY for our salvation, whose mercies are numberless, o good, lover of man, by 
thy will thou hast taught us poor ones, thy people, to know the mystery of 
thine holiness and thine awful word : praised also be thy glory which thou 

35 hast ordained for us. Lord our God, good and lover of man, suffer us to come 
into thine holy place and read the mysteries of thy words as befitteth thy 
godhead with a right faith : do thou make the light of thy glory to shine upon 
us, which removeth from us the polluting thought and the deed of sin, and send 
upon us the grace of the Holy Ghost, the consuming fire, which the fiery ones 

40 cannot approach unto, which consumeth the evil thought and burneth up sins : 
vouchsafe knowledge to the eyes of our hearts and keep our lips from 
speaking evil, give us peace and teach us righteousness : for thou art the 
holy garment, the medicine of our sickness, the artificer of our kind. And 
make us to become meet for this thine holy mystery and put away from us all 

The Liturgy of the Abyssinian Jacobites 197 

evil thoughts and lusts which fight against the soul that we may offer unto 
thee a good heavenly oblation without spot or uncleanness. Through thy 
great lovingkindness and mercy and favour may we accomplish this heavenly 
mystery which is above all mysteries. To thee with thy good heavenly Father 
and with thine Holy Spirit the giver of life will we raise glory and majesty 5 
and honour world without end 

The celebrating priest shall rise up with reverence and shall bow first of all before 
the tabot once and once to the presbyters and to the deacons once. And he shall come 
to the tabot and take the vestment into his hands and say Our Father which art in 
heaven : then he shall bow thrice. If there is a pope present he shall go to him with 10 
the vestment to be blessed and vested: but if there is none, he shall bless and vest 

And while he dresseth the tabot he shall say this prayer following 

Lord which knoweth the hearts of each and all, which dwelleth in the i 5 
HOLY place, which is without sin and alone able to forgive sin : whereas thou 
knowest, o Lord, that I am not pure for this thine holy service and that I have 
not the countenance wherewith to draw nigh and to open '' my mouth ^ before 
thine holy glory : yet according to the multitude of thy mercy forgive me 
my sin, for I am a sinner : grant me to find grace and mercy in this hour 20 
and send me thy power from on high that I may be made worthy and may 
accomplish thine holy service according to thy will and thy goodpleasure, and 
that this incense also may be a sweetsmelling savour. And do thou also, 
o our Lord, be with us and bless us : for thou art the absolver of our sin and 
the light of our souls and our life and our strength and our hope and our refuge 25 
and to thee we send up unto the highest thanksgiving and honour and worship, 
to the Father and the Son and the Holy Ghost, at all times both now and ever 
and world without end. 

Prayer after he hath prepared the altar, of the Father 

O God who hast taught us this great mystery for our salvation, thou who 30 
hast called us thy lowly servants, although we be unworthy, to be ministers 

* The following alternative form of this rubric is given in a smaller hand in 
the margin of A : Again what is m.eet, that is what is necessaty for the priest by the 
order of the kedddse of the mysteries for the ministry of the holy tabot. First he shall 
come unto the tabot and take the vestment in his hand and turn his face towards the 
east and bow three times and say Our Father which art in heaven. And again 
he shall turn to the people to see whether there is a deacon to minister before he puts 
on the complete vestments : for if there is no deacon to minister and assist in the 
ministration it will be impossible for the priest to take off his vestments after vesting. 
And when he tail I vest, let the presbyter look whether the vestment is too long or too 
short : for after vesting it is not proper to unvest. And then he shall put on the 
Akmdm and shall tie it with the Zendr. And he shall collect his thoughts and not 
let them turn aside unto the business of the world nor even go out of the door of the 
sanctuary. And if there is an archpope or a bishop present he shall take the vest- 
ments in his hand and turn to him and bless them for him before he vests. 

•^ D E : wanting in A B. 

198 The Egyptian Rite 

unto thine holy altar : do thou, o our master, make us meet in the power of 

THE Holy Ghost to accomplish this mystery to the end that without falling 

into judgement in the presence of thy great glory we may present unto 

thee a sacrifice of praise and glory and great comeliness in thy sanctuary. 

z^ O Lord giver of redemption and sender of grace, who workest all in all, grant 

us, Lord, that our gift be accepted in thy sight. Yea, Lord our God, we pray 

thee and beseech thee that thou wilt not forsake thy people by reason of their 

sin and especially not by reason of my foolishness : for holy is thine holy place 

according to the gift of the Holy Ghost : in Jesus Christ our Lord to whom with 

10 thee and the Holy Ghost the lifegiver who is coequal with thee are fitting honour 

and glory and power both now and ever and world without end. Amen. 

Prayer after the withdrawal of the veil 

How awful is this day and how marvellous this hour wherein 
THE Holy Ghost will come down and overshadow this 
15 oblation and hallow it. In quietness and in fear and trem- 
bling stand ye up and pray that the peace of God be with 
« me ^ and with all of you. 

And when the priest is vested all the people shall say ^ in the first mode^ 


20 If there be any one of the faithful that hath entered the church at the time of the 
kedddse and hath not heard the holy scriptures and hath not waited until they finish 
the prayer and the kedddse and hath not received the host, let him be excommunicate 
from the church : for he hath violated the law of God and disdained to stand before 
the heavenly king, the king of flesh and spirit. This the apostles have taught us in 

their canon '^. 

Prayer over the masob : the priest shall say 
Lord our God, that said unto Moses his servant and prophet Make me 
choice vessels and set them in my tabernacle upon mount Sinai : now also, 
our God almighty, stretch forth thine holy right hand upon this pot, fill it with 
30 power and virtue and purity and the grace of the Holy Ghost and thy glory 
that they may make therein the holy body of thine only Son in this holy 
apostolic church : for thine is the glory with thine only Son and the Holy 
Ghost both now and ever and world without end 
The people shall say 
35 Thou art the pot of pure gold wherein is hidden the manna, 

life UNTO all THE WORLD 

" you A. ^ or in unison 

c W.Fell Canones apostolorum aethiopice Lips. 187 1, p. 34: Can.vii Quivis fidelis 
qui ecclesiam ingreditur et scripturas audit non autem subsistit donee (fideles) 
preces absolverint neque sanctam. eucharistiam sumit : pro tali ne faciant preces ; 
debetur enim ei segregatio quoniam rixam atque perturbationem parat ecclesiae. 
Cp. Bruns Canones apost. et concil. Berol. 1839, i pp. 2, 81. 

The Liturgy of the Abyssinian Jacobites 199 

The priest making the sign over the bread shall say 
Eulogios Kyrios lesous Christos Son of the living God, hagiasma tOn pneu- 
mat5n : hagios in truth. Amen 

and then he shall take the host ^with his pure hand while wet and shall 

rub it over and under °- saying 5 

Christ our very God, sign with thy right hand and bless with thine hand and 
hallow with thy power and give virtue to this bread : let it be for the remission 
of the sins of thy people. Amen 

and then the assistant shall receive tt into the ntdchfad saying 
Like as Joseph and Nicodemus wrapped thee in linen clothing and spices and lo 
thou wast wellpleased in them, in like manner be wellpleased in us 
and then the priest shall take it and say this 
The hallowing and the thanksgiving and the exaltation, accepted be it of God 
the Father, for the remission of sin. ^ Power and blessing and light, hallowing 
and the holy be in this holy apostolic church. Amen.** li^ 

And then the priest shall compass the tdbot with the taper in front of him 
and the deacon shall compass it thrice holding the chalice 
The priest shall say 

Lord our God, who didst accept the offering of Abel in the wild and of Noah 
within the ark and of Abraham on the mountaintop and of Elijah on the top of 20 
Carmel and of David in the threshingfloor of Oman the Jebusite and the 
widow's mite in the sanctuary : accept likewise the oblation and offering of 
thy servant John which he has brought unto thine holy name and let it be the 
redemption of his sins : recompense him with a goodly recompense in this 
world and in that which is to come both now and ever and world without end 25 
and the deacon shall say 
The Lord seeth me 
*^ unto the end thereof'^ 
And then the priest shall set the host in the paten and the deacon shall 

pour the blood into the chalice oo 

The priest shall say this prayer following after he hath set the host on the paten 
Lord our God good and lifegiving, who didst spread forth thine holy hands 
on the tree of the cross : place thine holy hand on this paten which is filled 
with good things, whereon they that love thy name have prepared the susten- 
ance of a thousand years. Now, our God, bless with thine hand and hallow 35 
and cleanse this paten which is filled with live coal, even thine own holy body 

* and with his wet hand he shall rub the bread over and under and he shall sign 
over it a second time D. 

b This passage varies considerably in the MSS. D has : Power and light, 
greatness and blessing and the hallowing of the holy be on this church And 
he shall say furthermore This hallowing be accepted, the thanksgiving and the 
exaltation for the remission of sin on the part of God the Father. Amen : so 
be it, so be it. « C. 

200 The Egyptian Rite 

which we have presented on thine holy altar in this holy apostoHc church : 
for thine is the glory with thy good heavenly Father and the Holy Ghost the 
lifegiver both now and ever and world without end. 
Prayer over the chalice 
5 Lord our God Jesus Christ alethinos true, our God that was made man, 
whose godhead was not severed from his manhood, who of his own good- 
pleasure did pour out his blood for the sake of his creatures : now, our God, 
place thine holy hand on this cup, hallow it and cleanse it that this may become 
thy precious blood for life and for remission of sin unto every one that shall 
lo drink thereof believingly. Glory be to thine heavenly Father and to the Holy 
Ghost the lifegiver both now and ever and world without end 

A second prayer, of the nuptials, over the chalice 
Christ our very God, who wentest to the marriagefeast when they called 
thee in Cana of Galilee and didst bless them and didst make the water wine : 
15 do thou in like sort unto this wine which is set before thee : bless it and hallow 
it and cleanse it ; let it become the joy and the life of our soul and our body 
At all times may the Father and the Son and the Holy Ghost be with us 
Fill it with the wine of rejoicing for good, for life and for salvation and for the 
remission of sin, for understanding and for healing and for counsel of the Holy 
23 Ghost both now and ever and world without end 

Purity and sweetness and blessing be to them that drink of thy blood 
precious alethinos true. 

Prayer over the cross-spoon 
Lord our God, who didst make thy servant Isaiah meet to behold the seraph 
25 when with the tongs in his hand he took therewith a live coal from off 
THE ALTAR and laid it on his mouth : now, Lord Father almighty, place thine 
holy hand upon the cross-spoon for the administering of the holy body and 
blood of thine only Son our Lord and our God and our Saviour Jesus Christ : 
bless now and hallow and cleanse this cross-spoon and'g;ive it power and glory 
30 as thou gavest to the tongs of the seraph : for thine is the glory and the 
dominion with thine only Son our Lord Jesus Christ and the Holy Ghost both 
now and ever and world without end. Amen. 
And then the priest shall sign with his hand in the form of the sign of the 
cross over the bread and shall say 

35 Blessed be the Lord* almighty 

The people shall say 


(JThe priest shall say) 

And blessed be the only Son our Lord Jesus Christ^ 

40 (^The people shall say^ 


* -H the Father C. 

^ + who was made man of the holy virgin Mary for our salvation C. 

The Liturgy of the Abyssinian Jacobites 201 

{ The priest shall say^ 

And blessed be the Holy Ghost the Paraclete* 

< The people shall say^ 


and he shall say over the chalice also in like manner 5 

^ Again he shall say over both^ 

Glory and honour are due unto the holy Trinity the Father 
and the Son and the Holy Ghost coequal Trinity both now and 
ever and world without end. 

And the priest shall turn to the assistant joining hands with him when he lo 
speaketh the word 
Remember me, my father presbyter 
He also shall answer him, saying 
The Lord keep thy priesthood and accept thine oblation. 
And then the priest shall stand upright and with his face to the east stretching 15 
forth his hand and shall say with a loud voice 

One is the holy Father, one is the holy Son, one is the 

Holy Ghost 

The people shall say 

The Holy Ghost 20 

The priest shall say 

O PRAISE THE Lord all ye heathen 

The people shall say 

Praise him all ye nations 

The priest shall say 25 

For his merciful kindness is ever more and more towards us 

The people shall say 

And the truth of the Lord endureth for ever 

The priest shall say 

Glory be to the Father and to the Son 30 

and to the Holy Ghost 
Both now and ever and world without end. Amen. 
and the people also shall say in like manner. 

** + who strengtheneth us all C. 

^ again he shall say it over the body and blood : and afterwards C. 

202 The Egyptian Rite 


77!^ deacon shall say 

Stand up for prayer 

The people shall say 

5 Lord have mercy upon us 

The priest shall say 

Peace be unto you all 

The people shall say 

With thy spirit 
I o The priest shall say the prayer of Thanksgiving 

We give thanks unto the doer of good unto us, the merciful 
God the Father of our Lord and our God and our Saviour 
Jesus Christ : for he hath covered us and succoured us, he 
hath kept us and brought us nigh and received us unto himself 
15 and undertaken our defence and strengthened us and brought 
us unto this hour. Let us therefore pray him that the almighty 
Lord our God keep us in this holy day all the days of our life 
in all peace 

Pray ye 

20 Lord Lord God almighty, the Father of our Lord and our 
God and our Saviour Jesus Christ, ^we render thee thanks upon 
every thing, for every thing and in every thing » for that thou 
hast covered us and succoured us, hast kept us and brought us 
nigh and received us unto thyself and undertaken our defence 

25 and strengthened us and brought us unto this hour 

The deacon shall say 

Entreat ye and beseech that the Lord have mercy upon us and 
compassionate us and receive prayer and supplication from 
his saints in our behalf according to what is expedient at 
30 all times. May he make us meet to partake of the com- 

munion of the blessed mystery and remit unto us our sins 

The priest shall say 

For this cause we pray and entreat of thy goodness, o lover 

of man, grant us to fulfil this holy day all the days of our life 

35 'Mn peace ^ along with thy fear. All envy and all trial and all 

" A B omit. ^ and in all peace C. 

The Liturgy of the Abyssinian Jacobites 203 

the working of Satan and the counsel of evil men and the 
insolence of adversaries secret and open remove far from me 
benediction and from all thy people and from this holy place of 
thine benediction towards the altar \ all good things that are expedient 
and excellent command thou for us, for thou art he that hath 5 


EVIL : in the grace and lovingkindness and love towards man- 
kind of thine only Son our Lord and our God and our Saviour 10 
Jesus Christ through whom to thee with him and the Holy 
Ghost the lifegiver who is coequal with thee are fitting glory and 
honour and might now and ever and world without end. 

The deacon shall say 

Stand up for prayer 15 

The assistant priest shall say 

Peace be unto you all 
And again let us beseech the almighty Lord the Father of the 
Lord and our Saviour Jesus Christ on behalf of those who 
bring an offering within the one holy catholic church, an 20 
oblation, firstfruits, tithes, a thankoffering, a memorial, whether 
much or little, in secret or openly, and of those who wish to 
give and have not wherewith to give, that he accept their ready 
mind, that he vouchsafe the heavenly kingdom, who hath power 
unto every deed of blessing, even the Lord our God 

The deacon shall say '' 

Pray for them that bring an offering 

The people shall say 

Accept the offering of the brethren, accept the offering of the 
sisters, and ours also accept, our offering and our oblation 30 

The deacon shall say 

The commandment of our fathers the apostles : Let none keep 
in his heart rancour or revenge or envy or hatred towards 
his neighbour 
Worship the Lord in fear 2g 

The people shall say 

Before thee. Lord, we worship and thee we glorify 

204 The Egyptian Rite 

The priest shall say 

Lord our God who art almighty, we pray and beseech thee 
for them that bring an offering within the one holy catholic 
church, an oblation, firstfruits, tithes, a thankoffering, a memorial, 
5 in secret or openly, whether much or little, and for those who 
wish to give and have not wherewith to give. Thine acceptance 
of their ready mind grant thou unto every one : let the recom- 
pense of blessing be a portion world without end. Amen. 

The priest shall say the prayer of the Mystery 

lo O my master Jesus Christ, coeternal pure Word of the 
Father and Word of the Holy Ghost the lifegiver : thou art 


didst foretell that thou wouldest be the Lamb without spot for 
THE LIFE OF THE WORLD : and uow also we pray and beseech 

15 of thine excellent goodness, o lover of man, make thy face to 
shine upon this bread pointing, and upon this cup pointing, which 
we have set upon this spiritual ark of thine : bless he shall bless once 
the bread, and hallow he shall bless the cup, and cleanse them both 
he shall bless once because of both, and change this bread pointing: let it 

20 become thy pure body, and what is mingled with this cup 
pointing thy precious blood and let it be offered for us all and 
be the healing and salvation of our soul and our body and our 
spirit. Thou art the king of us all, Christ our God, and to thee 
we send up praise and worship and to thy good Father and to 

25 the Holy Ghost the lifegiver who is coequal with thee both now 
and ever and world without end. Amen. 

And then he shall cover the bread and the chalice with a covering and shall bow 
to the tdbot and the deacon shall bow to the presbyter and they shall bow both 


5Q And the presbyter shall say in a low voice this prayer which is S. Basil's 

Lord our God, who by reason of thine unspeakable love 
towards mankind didst send thine only Son into the world 
to bring back unto thee the lost sheep : we beseech thee, o our 
master, turn us not back as we draw nigh to this awful sacrifice 
35 without defilement and trusting not in our own righteous- 
ness BUT on thy mercy wherewith thou hast loved our race : 
we pray and beseech of thy goodness, o lover of man, that this 

The Lihcrgy of the Abyssinian Jacobites 205 

mystery when thou hast prepared it for our salvation be not to 
us thy servants and all thy people for condemnation; but that it 
be profitable for the blotting out of our transgression and the 
forgiveness of our negligence. Glory and honour be to thine 
holy name both now and ever and world without end. Amen. 5 

And the presbyter that assisteth shall say the Absolution of the Son 

Lord Lord Jesus Christ the only Son, the Word of the Lord 
the Father, who hast broken off from us the bond of our sins 
through thy lifegiving and saving sufferings, who didst breathe 
UPON the face of thine holy disciples and pure ministers saying 10 
TO THEM Receive the Holy Ghost : whatsoever men's sins 


SINS YE RETAIN THEY ARE RETAINED : thou therefore now, 
o Lord, hast vouchsafed unto thy pure ministers that do the 
priest's office at all times in thine holy church that they should 15 
remit sin on earth, should bind and loose every bond of 
iniquity. Now again we pray and entreat of thy goodness, 
o lover of man, in the behalf of these thy servants my fathers 
and my brothers and my sisters and of me thy sinful and feeble 
servant and of them that bow their heads before thine holy 20 
altar : make plain for us the way of thy mercy, break and sever 
every bond of our sins, whether we have trespassed against 
thee wittingly or unwittingly or in deceit, whether in deed or in 
word or through faintheartedness, for thou knowest the feeble- 
ness of man. O good lover of man and lord of all creation, 25 
grant us the forgiveness of our sins, bless us and purify us and 
free us and set us loose and loose all thy people and here he shall 
mention those lately departed, and fill US with the fear of thy name and 
stablish us to do thine holy will, o good : for thou art our God 
and our Saviour and to thee is fitting the glory and the praise 30 
with thy good heavenly Father and the Holy Ghost the life- 
giver who is coequal with thee both now and ever and world 
without end 

May thy servants who have ministered on this day, the 

presbyter benediction towards the presbyter, and the deaCOn benediction 35 

towards the deacons, and the priests benediction, and all the people and 
mine own neediness also, I thy poor servant benediction towards 

2o6 The Egyptian Rite 

himself be absolved out of the mouth of the holy Trinity the 
Father and the Son and the Holy Ghost and out of the mouth 
of the one holy catholic and apostohc church, and out of the 
mouth of the xv prophets and out of the mouth of the xij 
5 apostles and out of the mouth of the Ixxij disciples and out of 
the mouth of the divine and evangelist Mark the apostle and 
martyr and out of the mouth of the archpopes S. Severus 
and S. Dioscorus and S. John Chrysostom and S. Cyril and 
S. Gregory and S. Basil, out of the mouth of the cccxviij 

10 orthodox that assembled in Nicaea and the cl in Constantinople 
and the cc in Ephesus and out of the mouth of the honoured 
father the archpope abba John and our blessed pope abba 
Sinoda and out of the mouth of me also thy sinful and feeble 
servant. May they be absolved out of the mouth of our lady 

15 Mary parent of God, the new loom. For awful and full of 
glory is thy name, o holy Trinity, Father and Son and Holy 
Ghost, both now and ever and world without end. Amen. 

The deacon shall say 

For peaceable holiness we beseech, that the Lord make us 
20 peaceable by his own lovingkindness 

The people shall say at each pause 

Amen. Kiralayeson. Lord have mercy upon us 

For our faith we beseech, that the Lord would grant us to be 

wellpleasing, to keep the faith in purity 

25 For our congregation we beseech, that the Lord would keep us 

unto the end in the fellowship of the Holy Ghost 

For the patience of souls we beseech, that the Lord vouchsafe 

us the perfection of patience in all our tribulation 
For the holy prophets we beseech, that the Lord number us 
30 with them 

For the holy apostles we beseech, that the Lord grant us to 
be wellpleasing even as they were wellpleasing and 
apportion unto us a lot with them 
For the holy martyrs we beseech, that the Lord grant us to 
35 perfect the same conversation 

For our archpope abba Matthew and our blessed pope abba 
Stnoda we beseech, that the Lord grant them unto us long 

The Liturgy of the Abyssinian Jacobites 207 

time, that with understanding they rightly speak the word 

of faith in purity without spot for that they are the guardians 

of the church 
For the presbyters we beseech, that the Lord never take from 

them the spirit of priesthood, the zeal and fear of him 5 

unto the end and that he vouchsafe them (the fruit of) 

their labour 
For the deacons we beseech, that the Lord grant them to run 

a perfect course and to draw nigh unto their work in 

holiness and that he remember their love 10 

For the subdeacons and the anagnosts and the singers we 

beseech, that the Lord grant them to perfect the zeal of 

their faith 
For the widows and the celibates we beseech, that the Lord 

hear their prayer and vouchsafe them abundantly in their 15 

hearts the grace of the Holy Ghost and accept their labour 
For the virgins we beseech, that the Lord grant them the crown 

of virginity and that they be unto the Lord children and 

daughters and that he accept their labour 
For the ascetics we beseech, that the Lord grant them to receive 20 

their reward through abstinence 
For the laity and faithful men we beseech, that the Lord grant 

them a share in the washing away of sin and seal them 

with the seal of sanctification 
For our king John we beseech, that the Lord vouchsafe him 25 

much peace in his days 
For the judges and those who are in authority we beseech, that 

the Lord give them wisdom and the fear of him 
For all the world we beseech, that the Lord prevent the thought 

thereof and put into the mind of all and each to desire that 30 

which is good and expedient 
For them that travel by sea or in the desert we beseech, that 

the Lord guide them with a merciful right hand 
For the excommunicate we beseech, that the Lord grant them 

patience and wholesome discipline and vouchsafe that their 35 

labour be perfected 
For the sad and sorrowful we beseech, that the Lord give them 

perfect consolation 

2o8 The Egyptian Rite 

For the hungry and thirsty we beseech, that the Lord give them 

their daily food 
For prisoners we beseech, that the Lord loose them from their 

5 For captives we beseech, that the Lord restore them to their 

country in peace 
For those of the christian congregation who are fallen asleep 

we beseech, that the Lord vouchsafe them a place of rest 
For the sick and suffering we beseech, that the Lord heal them 
lo speedily and send upon them lovingkindness and mercy 
For those of our fathers and our brothers and our sisters who 

have trespassed we beseech, that the Lord cherish not 

anger against them but grant them rest and relief from his 

J 5 For the rains we beseech, that the Lord send rain on the place 

that needeth it 
For the waters of the rivers we beseech, that the Lord fill them 

with water of life unto due measure and limit 
For the fruit of the earth we beseech, that the Lord give to the 
20 earth her fruit for sowing and for harvest 

And all of us who ask and beseech in prayer may he clothe with 

the spirit of peace and vouchsafe us to draw nigh and ask 

the Lord that he hear and accept 
Let us therefore rise up in the Holy Ghost that we may have 
;>5 knowledge and grow in his grace and glory in his name 

and be built up upon the foundation of the prophets 

AND apostles 

Let us draw nigh and ask the Lord that he hear and accept our 

30 For our thanksgiving we beseech, that the Lord write our 

petition in the book of life and the eternal God 

remember us in the restingplace of saints in his own light 
For those of our brethren and sisters who lag behind we 

beseech, that the Lord grant them to have a fervent desire 
35 and turn away from them the bondage of this world and 

give them a good conscience and love and good hope 
For the sake of the body and blood of the Son of God so be it, 

so be it. 

And then the people shall stand up. 

The Liturgy of the Abyssinian Jacobites 209 



And the priest shall take grains of incense in his right hand and the censer in the 
left, and if there be a pope present he shall bring unto him the incense and the censer 
to bless them, and if there be no pope present he shall bless them himself making 5 
mention of the current year of grace and of the beginning of night and day 
And the priest shall say this 

I pray and beseech thee, o Lord our God, as thou wast well- 
pleased with the offering of Abel thy beloved and the oblation 
of Enoch and of Noah and the incense of Aaron and Samuel lo 
and Zacharias : in like manner accept from us this incense as 
a sweetsmelling savour for the remission of our sins and forgive 
all thy people their trespass : for thou art merciful and to thee 
glory is fitting with thine only Son and the Holy Ghost both 
now and ever and world without end. Amen >5 

and then he shall cast the incense saying 

Blessed be the Lord the almighty Father 

The people shall say 


The assistant shall say 20 

And blessed be the only Son our Lord Jesus Christ 
who was made man of Mary the holy virgin for our salvation 

The priest shall say 

And blessed be the Holy Ghost the Paraclete 

who strengtheneth us all 25 

Glory and honour be to the Holy Trinity 
the Father and the Son and the Holy Ghost 
both now and ever and world without end. Amen 


Yet again we offer unto thee this incense for the remission of 
my sins and the trespass of thy people 

For blessed and full of glory is thine holy name. Father and 
Son and Holy Ghost, both now and ever and world without 35 
end. Amen 


2 1 o The Egyptian Rite 

Lauds of the angels singing in the highest 
Halleluia to the Father: halleluia to the Son: 

halleluia to the Holy Ghost 
Worship we the Father : worship we the Son : 
5 worship we the Holy Ghost 

three in one and one in three 

Prayer of the Incense 

O eternal God, the first and the last, which hath neither 
beginning nor end, which is great in his counsel and mighty 

]o IN his WORK and righteous in his purpose and strong in his 
might, which is and is to be in all things : be with us in this 
hour and stand in the midst of us all and purify our hearts 
and sanctify our souls and our flesh and wash us from all our 
sins which we have done wittingly or unwittingly : grant us to 

15 offer before thee a reasonable oblation and an oblation of 
blessing, the which thou wilt make to enter in within the 
inner chamber of the veil, the holy of holies thy dwelling- 

and here he shall compass the tabot three times saying 

20 We pray thee, o Lord, and beseech thee that thou remember 
the one holy apostolic church which reacheth from one end of 
the world to the other 

The deacon shall say 

Pray for the peace of the church, one holy apostolic orthodox 
^'^ in the Lord 

The priest shall say 

Remember, o Lord, the honoured father our archpope abba 
Matthew and our blessed pope abba Smoda and all orthodox 

bishops presbyters and deacons. And if he {the archpope) be entered into 

30 rest he shall say Rcst, o Lord, the soul of our father the archpope 
abba N and make him to dwell in the kingdom of heaven with 
the righteous : seat for us on his throne in his stead a good 
shepherd and let us not be like a flock having no shepherd 
and let not the ravenous wolf make ravin of us nor alien folk 

35 that are contrary to us reproach us 

The deacon shall say 

Pray for our archpope abba Matthew and for our blessed pope 
abba Smoda and for all orthodox bishops presbyters and 

The Liturgy of the Abyssinia^i Jacobites 211 

The priest shall say 

Remember, Lord, our congregation, bless them and make 
them to be neither separated nor estranged : make them an 
house of prayer, an house of purity and an house of blessing : 
vouchsafe it, Lord, unto us thy servants and to them that shall 5 
come after us, unto eternal days vouchsafe it 

The deacon shall say 

Pray for our congregation which is the keeping of us all 

The priest shall say 

Arise, Lord my God, and let thine enemies be scattered 10 
AND let all them THAT HATE thine holy and blessed name 
flee before thee, but let thy people who do thy will be 
blessed with blessings thousand thousands and ten thousand 
times ten thousand : through thine only Son through whom to 
thee with him and with the Holy Ghost be glory and dominion 15 
both now and ever and world without end. Amen. 

The deacon shall say 

Stand up 

The people shall say 

Lord have mercy upon us 20 

The priest shall say 

Peace be unto you all 

The people shall say 

With thy spirit 

The priest shall say on every great day and on the fast day of the iveek 23 

Worship we 

the people shall say 

the Father and the Son and the Holy Ghost three in one 

The priest shall say 

Peace be unto thee 30 

the people shall say 

holy church, dwellingplace of the godhead 

The priest shall say 

Pray for us 

the people shall say -. 

virgin Mary parent of God 

P 2 

2 1 2 The Egyptian Rite 

The priest shall say 

Thou art 

the people shall say 

THE GOLDEN CENSER which didst bear the hve coal of fire. 

5 Blessed is he that receiveth out of the sanctuary him that 

forgiveth sin and blotteth out error, who is God's Word that 

was made man of thee, who offered himself to his Father for 

incense and an acceptable offering 
We worship thee, Christ, with thy good heavenly Father and 
JO thine Holy Spirit the lifegiver, for thou didst come and save us. 


<i. Epistle of S. Paul) 
The assistant shall say 

Lord of knowledge, declarer of wisdom who hast revealed to 

15 us what was hidden in the depth of darkness, giver of a word of 
gladness to them that proclaim the greatness of thy power : 
thou it was that after thy great goodness didst call Paul who 
WAS BEFORE A PERSECUTOR and didst make him a chosen 
VESSEL and wast wellpleased with him that he should become 

20 an apostle and a preacher of the gospel of thy kingdom, 
a summoner thereunto, o Christ our God. Thou art a lover of 
man, o good : vouchsafe us a mind without distraction and 
a pure understanding that departeth not from thee, that we 
may both perceive and know how great is thine holy teaching 

25 which is now read to us out of him : and as he was like unto 
thee, o prince of life, so make us also meet to be like unto him 
in deed and in faith and to praise thine holy name and glory 
in thy precious cross at all times : for thine is the kingdom, the 
might, the majesty and the sovereignty, the honour and the 

30 glory world without end. Amen. 

The deacon shall say going forth 

Every one that loveth not our Lord and our God and our 

Saviour Jesus Christ and believeth not in his birth of 

Mary the holy virgin, in the ^twofold '^ ark of the Holy 

.^5 Ghost, until his coming again, as saith Paul, let him be 


* or second. 

The Liturgy of the Abyssinian Jacobites 213 

and then he shall read the Epistle of Paul 

{This know also that m the last days to the 

KNOWLEDGE OF THE TRUTH. 2 Tim.iit l-"]]. 

And then the priest while censing shall say to the presbyter 

Accept me, o my father presbyter 5 

And he too shall answer him saying 
The Lord accept thine oblation and smell the savour of thine incense as he did 
accept the oblation of Melchizedek and the incense of Aaron and Zacharias. 
And after this he shall lay his hand upon the deacons and say the blessing of 

Paul : and then over the people he shall say io 

The Lord bless 

And this, going round to the several doors 

Glory and honour to the holy Trinity the Father and the Son 
and the Holy Ghost both now and ever and world without end. 
Amen 15 

aiid then he shall say 

O Lord our God, who of old didst make the wall of Jericho 
to fall down by the hand of Joshua thy servant : in like sort 
now make the wall of the sin of these thy servants and thine 
handmaids to fall down by the hand of me thy servant 20 

and then turning back he shall offer incense upon the altar saying 

O accepter of penitence and remitter of sin, Jesus Christ, 
remit my sin and the sin of all thy people : accept the penitence 
of these thy servants and thine handmaids and make the light of 
thy grace to shine upon them for thine holy name's sake by 25 
which we ARE CALLED : through whom to thee with him and 
the Holy Ghost be glory and dominion both now and ever and 
world without end. Amen. 

The deacon entering after the reading of Paul shall say 

The blessing of the Father and the bounty of the Son and the 30 
gift of the Holy Ghost who came down upon the apostles 
in the upper room of holy Sion, in like sort come down 
and be multiplied upon us. Amen 

The people shall say 

Holy apostle Paul, goodly messenger, healer of the sick, thou 35 
hast received the crown : pray and intercede for us : cause our 
souls to be saved in the multitude of his lovingkindness and his 
mercy for his holy name's sake. 

214 ^^^^ Egyptian Rite 

<2. The Catholic Epistle) 
The deacoti shall say 

Stand up for prayer 

77?^ people shall say 

(; Lord have mercy upon us 

The priest shall say 

Peace be unto you all 

The people shall say 

With thy spirit 

JO The priest shall say 

O eternal God, the first and the last, which hath neither 
beginning nor end, he that is great in his counsel and mighty 
IN his WORK and wise in his purpose, who is in all things : we 
pray thee, Lord, and beseech thee that thou be with us in this 

15 hour : make thy face to shine upon us and abide with us in the 
midst of us : purify our hearts and sanctify our souls and remit 
our sin which we have done with our will or without our will : 
make us. Lord, to offer unto thee a pure oblation, a reasonable 
offering and spiritual incense : let it enter into the holy temple 

20 of thine holiness : through thine only Son our Lord through 
whom to thee with him and with the Holy Ghost be glory and 
dominion both now and ever and world without end. Amen. 

The subdeacon going out shall say 

The word from the Epistle of {James} disciple and apostle of 
25 our Lord Jesus Christ. His prayer and his blessing be with 
us. Amen 


THE Lord S. James v 1-7) 

and after reading when he goeth in he shall say 

30 O my brethren, love not the world neither the things 
that are in the world : for all that is in the world, 
the lust of the flesh and the lust of the eyes and the 
pride of life, is not of the Father but is of the world : 


35 all is passing, but he that doeth the goodpleasure of God 


The Liturgy of the Abyssinian Jacobites 215 

The people shall say 

Holy consLibstantial Trinity, preserve our congregation for 
thine holy elect disciples' sake : comfort us in thy loving- 
kindness for thine holy name's sake. 

(3. The Acts of tlie Apostles) 5 

The deacon shall say 

Stand up for prayer 

The people shall say 

Lord have mercy upon us 

The priest shall say lo 

Peace be unto you all 

The people shall say 

With thy spirit 

The priest shall say 

Our Lord and our God, thou it was that didst reveal to thine 15 
holy apostles the mystery of the glorious gospel of thy Messiah 
and didst give them the great and immeasurable gift that is of 
thy GRACE and didst send them to proclaim in all the ends of the 
world the inscrutable riches of thy grace through thy mercy : 
we pray thee also and beseech thee, our Lord and our God, 20 
that thou wouldest make us meet for an inheritance and a por- 
tion with them that we may walk in their ways and follow 
in their footsteps : and vouchsafe us at all times to imitate them 
and to continue in their love and to have fellowship with them 
in their labour in godliness : and do thou keep thine holy 25 
church benediction which thou hast founded by their means and 
bless benediction the sheep of thy flock and increase this vine 

benediction which thou hast PLANTED with THY RIGHT HAND : 

through Jesus Christ our Lord through whom to thee with him 
and with the Holy Ghost be glory and dominion both now and 30 
ever and world without end. Amen. 

The assistant presbyter shall say 

A pure fountain which is from the pure fountains of the law, 
to wit the history of the Acts of the pure Apostles. The 
blessing of their prayer be with us. Amen 35 

2i6 The Egyptian Rite 


Ads xii 18-24} 

and after reading he shall say 

Full and great and exalted is the word of the Lord and it 
5 hath increased in his holy church and many are they that 
believe in our Lord Jesus Christ to whom be glory world 
without end. Amen 

The people shall say 

Holy holy holy art thou, God the Father almighty 

10 Holy holy holy art thou, only Son 

which art the living Word of the Father 

Holy holy holy art thou, Holy Ghost 

which knowest all things. 

(The Incense and the Trisagion) 

15 And then the priest shall cast the incense saying 

Glory and honour be to the holy Trinity the Father and the 
Son and the Holy Ghost both now and ever and world without 
end. Amen 

and then the priest shall say this prayer following, standing before the altar 

20 Lord our God who didst accept the sacrifice of our father 
Abraham and in the stead of Isaac didst prepare and send 
down to him a ram for his ransom : even so, o our Lord, 
accept from us our oblation and this savour of our incense 
and send unto us from on high in recompense thereof the 

25 riches of thy lovingkindness and thy mercy that we may 
become pure from all illsavour of our sins and make us meet 
to minister before thy glorious purity, o lover of man, in 
RIGHTEOUSNESS AND IN PURITY all the days of our life in joy 
and in rejoicing 

30 and then he shall say 

We pray thee, o Lord, and beseech thee that thou remember 

as before (j)p. 210 sq.) 
77!^ priest shall say 

Hail, o thou of whom we ask salvation, o holy praiseful ever- 
35 virgin parent of God, mother of Christ : offer up our prayer on 
high to thy beloved Son that he forgive us our sins 

Hail, o thou who barest for us the very light of righteousness, 
even Christ our God : o virgin pure, plead for us unto our Lord 
that he show mercy unto our souls and forgive us our sins 

The Liturgy of the Abyssinian Jacobites 217 

Hail, o virgin pure, Mary holy parent of God, very pleader 
for the race of mankind, plead for us before Christ thy Son, that 
he vouchsafe us remission of our sins 

Hail, o virgin pure, very queen : hail, o pride of our kind : 
hail, o thou that barest for us Emmanuel : we pray thee that 5 
thou remember us, o very mediatress, before our Lord Jesus 
that he forgive us our sins. 

And then the priests shall go forth outside of the veil and shall chant saying 

This is the time of blessing, this is the time of choice incense, 
the time of the praise of our Saviour, lover of man, Christ. 10 
The incense is Mary : the incense is he who was in her womb 
which is fragrant : the incense is he whom she bare : he came 
and saved us, the fragrant ointment Jesus Christ. O come let 
us worship him and keep his commandments that he forgive us 
our sins ,;^ 

To Michael was given mercy, and gladtidings to Gabriel 
and a heavenly gift to Mary virgin. To David was given 
understanding, and wisdom to Solomon and an horn of 
oil to Samuel, for he was the anointer of kings. To our 
father Peter were given the keys, and virginity to John 20 
and apostleship to our father Paul, for he was the light 
of the church 
The fragrant ointment is Mary : for he that was in her womb, 
who is more fragrant than all incense, came and was made flesh 
of her. In Mary virgin pure the Father was wellpleased and 25 
he decked her for a tabernacle for the habitation of his well- 
beloved Son 

To Moses was given the law, and the priesthood to 
Aaron : to Zacharias the priest was given the choice 
incense. They made the tabernacle of the testimony 30 
according to the word of the Lord and Aaron the priest in 
the midst thereof made the choice incense to go up 
The seraphin worship him and the cherubin glorify him : 
they cry saying Holy holy holy is the Lord among the 
thousands and praised among the tens of thousands 35 

Thou art the incense, o our Saviour, for thou didst come 
and save us 

Have mercy upon us, o Lord. 

2i8 The Egyptian Rite 

In the tone of ardray 

Holy God, holy mighty, holy living immortal 

'^[who was born of Mary the holy virgin, 

have mercy upon us, o Lord 

•'' Holy God, holy mighty, holy living immortal 

who was baptized in Jordan and was hung on the 

tree of the cross, 

have mercy upon us, o Lord 

Holy God, holy mighty, holy living immortal 

'° who rose from the dead the third day, 

ascended with glory into heaven and sat down at the right 

hand of his Father, 

shall come again with glory to judge the quick and the dead, 

have mercy upon us, o Lord 

]5 Glory be to the Father, glory be to the Son, 

glory be to the Holy Ghost 

both now and ever and world without end 

Amen and amen : so be it, so be it] ^. 

And after finishing this they shall say 

^o O holy Trinity, pity us : o holy Trinity, spare us : 

o holy Trinity, have mercy upon us. 

The priest shall say 

Hail, o Mary, full of grace 

the people shall say 

-5 THE Lord is with thee 

The priest shall say 

Blessed art thou among women 

the people shall say 
30 The priest shall say 

Pray and intercede for us with thy beloved Son 

the people shall say 

that he forgive us our sins. 

And then he shall bless the chanting priests each in his turn. 
-"*■ unto the end thereof A. 

The Litwrgy of the Abyssmian Jacobites 219 

The priest shall say 

Glory and honour to the holy Trinity, the Father and the 
Son and the Holy Ghost, now and ever and world without end. 

(4, The Gospel) 

The deacon shall say 5 

Stand up for prayer 

The people shall say 

Lord have mercy upon us 

The priest shall say 

Peace be unto you all »o 

The people shall say 

With thy spirit 

The priest shall say 

Lord Lord Jesus Christ our God, who saidst to thine holy 
disciples and thy pure apostles Many prophets and 15 


have HEARD : like them do thou make us also meet to hear 20 
and to do the word of thine holy gospel through the prayer 
of the saints 

The deacon shall say 

Pray on account of the holy Gospel 

The priest shall say 25 

Remember again. Lord, them that have bidden us to remem- 
ber them in the time of our prayer and our supplication 
wherewith we make request of thee, o Lord our God. Give 
rest to them that have fallen asleep before us : heal speedily 
them that are sick : for thou art the life of us all and the hope 30 
of us all and the deliverer of us all and the raiser up of us all 
and to thee we send thanksgiving unto highest heaven world 
without end. 

The deacon shall speak before the Gospel signifying what he is going to proclaim 

on the several days. t z 

The priest shall cast the incense once as before and after that he shall say 
this following 

And the Lord most high bless us all and sanctify us with 

2 20 The Egyptian Rite 

ALL SPIRITUAL BLESSING and make our entry into his holy 
church to be joined with (the entry of) his holy angels who 
chant unto him with fear and with trembling and glorify him at 
all times and all hours world without end 

5 Aitd then the priest shall compass the idbot once with the taper before him and the 
Gospel behind him and making the sign of the cross with the censer towards the 
Gospel he shall say 

Blessed be the Lord the Father almighty 

The assistant shall say 

lo Give thanks unto the Father 

The priest shall say 

And blessed be the only Son our Lord Jesus Christ 

The assistant shall say 

Give thanks unto the Son 

15 The priest shall say 

And blessed be the Holy Ghost the Paraclete 

The assistant shall say 

Give thanks unto the Holy Ghost. 

The deacon shall say 

20 Stand up and hearken to the holy Gospel, the message of 
our Lord and our Saviour Jesus Christ 

The priest shall say 

The holy Gospel which {Luke} preached, the word of the 
Son of God 

2- The people shall say 

Glory be to thee, Christ my Lord and my God, at all times 


HIS footstool: for he is holy Ps. xcix lY 

The assistant priest shall say in a loiv voice 

indeed, receive our prayer and our supplication and our 

" The proper is given in the Lectionary. The Liturgy has : Sing we mkrrily 
UNTO God our strength : make a cheerful noise unto the God of Jacob. 
Take the psalm, bring hither the tabret : the merry harp with the 
lute. In Lent [instead q/"Sing we merrily D EJ In the gospel thou hast shown 
us the way and in the prophets thou hast comforted us. O thou who hast 
brought us nigh unto thyself, glory be to thee. [And they shall kiss the Gospel 
by their several ranks E]. 

The Liturgy of the Abyssinian Jacobites 221 

humility and our penitence and our confession toward thine 
ark and thine holy altar heavenly stainless and spotless : make 
us meet to hear the word of thine holy gospel and to keep thy 
commandments and thy testimony, and bless us that we may 
bear fruit, for one thirtyfold and sixtyfold and an hundredfold 5 

Remember, Lord, the sick of thy people : visit them in thy 
lovingkindness and heal them. Remember, Lord, our fathers 
and our brethren who are gone to sojourn abroad : bring them 
back to their dwellingplace in safety and peace. Remember, 
Lord, the downcoming of the rains and the waters of the 10 
rivers : bless them. Remember, Lord, the seed and the fruit 
of the fields : make them abundant. Remember, Lord, the 
sweetness of the airs and the fruits of the earth : bless them. 
Remember, Lord, the safety of man and of beast. Remember, 
Lord, the safety of thine own holy church and of all orthodox 15 
cities and countries. Remember, Lord, our k\r\g John lover of 
God and keep him in peace and health. Remember, Lord, our 
fathers and our brethren who have fallen asleep and are gone 
to their rest in the orthodox faith : give them rest. Remember, 
Lord, them that have presented unto thee this incense and 20 
oblation » and those also for whom ^>they^ offered and those 
who t'broughtc it from them : grant them all the recompense in 
heaven and comfort them after all tribulation. Remember, 
Lord, all captives and bring them again in peace to their cities. 
Remember, Lord, thy poor servants who are in torment. 25 
Remember, Lord, the afflicted and distressed. Remember, 
Lord, the catechumens of thy people and teach them and 
stablish them in the right faith : banish from their heart all 
remains of idolatry : stablish in their heart thy law and the 
fear of thee, thy commandment and thy righteousness and 3° 
thine ordinance : grant them to know the certainty of the 
have been instructed make them all meet for the new birth 
and for the remission of their sin and prepare them to be an 
ark for thine Holy Spirit: through the grace and lovingkind- 35 
ness of thine only Son, lover of man, our Lord and our God 

* —and those also for whom they offered D. 

^ they E : I A B. c d E : corrupt in A B. 

222 The Egyptian Rite 

and our Saviour Jesus Christ, through whom to thee with him 
and with the Holy Ghost the lifegiver who is coequal with thee 
in godhead ^glory and honour and majesty are fitting* both 
now and ever and world without end. Amen. 

5 The priest that reads the Gospel shall say 

Bless, Lord, through the Gospel of {Luke} the disciple and 
apostle of our Lord Jesus Christ the Son of the living God : 
to him be glory continually world without end. Amen 

and then the priest shall read the Gospel 

\o {The same day there came again to these things 

S. Luke xiii z^-xiv 6 } 

When the Gospel is read the priest shall say at the end of each Gospel 
distinguishing the several Gospels 

Luke's It is easier for heaven and earth to pass than 
15 FOR one tittle OF THE LAW and the prophets to fail, said 
the Lord to his disciples ^ 

The people shall say at each Gospel in tone as follows 

Lukes Who is like unto thee, o Lord, among the gods? 
Thou it is that doest wonders : thou didst show thy power 

20 unto thy PEOPLE and didst save thy people with thine arm : 
thou wentest into hades and broughtest up thence them that were 
in captivity and didst desire us again to be set free, for thou 
didst come and save us. For this cause we glorify thee saying 
Blessed art thou, our Lord Jesus Christ, for thou didst come 

25 and save us c. 

The deacon shall say 

Go forth, ye catechumens. 

» C E : wanting in A B D. 

^ The forms for the other Gospels are given in the text thus : Matthew's 
Heaven and earth shall pass away but my word shall not pass away, 
said the Lord to his disciples. Mark's He that hath ears to hear let him 
HEAR. John's He that believeth on the Son hath everlasting life. 

•-■ The responses for the other Gospels are : Matthew's We believe in the very 
Father and we believe in the very Son and we believe in the very Holy Ghost : 
we verily believe in their Trinity. Mark's And they, the cherubin and seraphin, 
offer up glory to him saying Holy holy holy art thou, Lord, the Father and 
the Son and the Holy Ghost. Johns In the beginning was the Word : the 
Word was the Word of God : the Word was made flesh and dwelt among 


Father : the living Word of the Father and the lifegiving Word, the Word of 
God, rose again and his flesh was not corrupted. 

The Liturgy of the Abyssinian Jacobites 223 


( The deacon ) 

Stand up for prayer 

The people shall say 5 

Lord have mercy upon us 

The priest shall say 

Peace be to you all 

The people shall say 

With thy spirit lo 

The priest shall say 

Again let us beseech the almighty Lord the Father of the 
Lord and our Saviour Jesus Christ. We ask and entreat of 
thy goodness, o lover of man : remember, Lord, the peace of 
the church holy one apostolic which reacheth from one end 15 
of the world to the other 

The deacon shall say 

Pray for the peace of the one holy apostohc church orthodox 
in the Lord 

The priest shall say 20 

All the people and all the flocks bless thou : the peace that is 
from heaven send thou into the hearts of us all and the peace 
of our life vouchsafe us therein. Vouchsafe peace to our king 
John, to his palace and to his armies and to his princes and to 
his nobles and to the multitude of our neighbours at home and 25 
abroad : adorn them with all peace. O king of peace, give us 


o Lord, and requite us, for beside thee we know none 


it that our soul may live through the Holy Ghost and that the 30 
death of sin have not dominion over us thy servants and all 
thy people 

271^ people shall say 


The deacon shall say 35 

Stand up for prayer 

2 24 T^i^ Egyptian Rite 

The people shall say 

Lord have mercy upon us 

The priest shall say 

Peace be unto you all 

5 The people shall say 

With thy spirit 

77?^ priest shall say 

And again let us beseech the almighty Lord the Father of 
the Lord and our Saviour Jesus Christ for the blessed pope 
lo abba Matthew that he truly preserve him to us for many years 
and in peaceful days to fulfil the office of the priesthood which 
thcu hast committed unto him. The Lord our God who is rich 
in grace vouchsafe it 

The deacon shall say 

15 Pray for our archpope abba Matthew lord archbishop of the 
great city of Alexandria and for the head of the city of our 
fathers the blessed pope abba Stnoda and all orthodox 
bishops presbyters and deacons 

The priest shall say 

2o Lord our God who art almighty, we pray and beseech thee for 
our blessed pope abba Stnoda that thou truly preserve him for 
many years in peaceful days fulfilling the office of the priest- 
hood which thou hast committed unto him, with all orthodox 
bishops presbyters and deacons and with all the entire congre- 

25 gation of the one holy catholic church : and the prayer also 
which he shall make on our behalf and on behalf of all thy 
people do thou accept : open to him the treasurehouse of thy 
blessing. Furthermore vouchsafe him abundantly the grace of 
the Holy Ghost: pour upon him from heaven thy blessing that 

30 he may bless thy people : and all his enemies visible and 
invisible do thou subdue and bruise under his feet shortly : 
but himself do thou still preserve unto us, unto thine holy church, 
in thy priesthood : through thine only Son through whom to 
thee with him and with the Holy Ghost be glory and dominion 

35 both now and ever and world without end. Amen. 

The deacon shall say 

Stand up for prayer 

The Liturgy of the Abyssmian Jacobites 225 

The people shall say 

Lord have mercy upon us 

The priest shall say 

Peace be unto you all 

The people shall say 5 

With thy spirit 

The priest shall say 

And again let us beseech the almighty Lord the Father of 
the Lord and our Saviour Jesus Christ : we pray and implore 
of thy goodness, o lover of man : remember, Lord, our congre- 10 
gation : bless thou them 

blessing with the figure of the sign of the cross 
The deacon shall say'^ 

Pray for this holy church and our congregation therein 

The priest shall say i 5 

and make them to be to thee without hindrance and without 
intermission doing thine holy and blessed will: an house 
of prayer, an house of purity and an house of blessing 
vouchsafe, Lord, unto us thy servants, and to them that 
shall come after us unto eternal days vouchsafe it. And the 20 

priest shall cense the altar saying ArisE, LorD my GoD, AND LET 

thine holy and blessed name flee before thee : while speaking he 

shall sign with the censer over the people and bow three times but let thy 

people be blessed with blessings a thousand thousand and ten 25 
thousand times ten thousand : through the grace and loving- 
kindness of the lover of man thine only Son our Lord and our 
God and our Saviour Jesus Christ through whom to thee with 
him and with the Holy Ghost be glory and dominion both now 
and ever and world without end. Amen. 30 

The deacon shall say 

Speak we all in the wisdom of the Lord 
Answer ye the prayer of faith 

* End of f. 43 : the next folio (from here to p. 226 1. 34) is misplaced and 
bound up as f. 52 in A. 

2 26 The Egyptian Rite 

The people shall say 

We believe in one God the Lord the Father almighty, maker 
of the heavens and the earth, the visible and the invisible. 
And we believe in one Lord Jesus Christ the only Son of the 

5 Father, who was with him before the world was created, 
light of light, God of very God, begotten not made, equal with the 
Father in his godhead : by whom all things were made but 
WITHOUT HIM WAS NOT ANYTHING MADE, neither in heaven nor 
in earth : who for us men and for our salvation came down 

lo from heaven and was incarnate of the Holy Ghost and of Mary, 
of the holy virgin : he was made man and was crucified for us 
in the days of Pontius Pilate, he suffered and died and was 
buried and rose again from the dead the third day, as it is 
written in the holy scriptures : he ascended with glory into the 

15 heavens and sat down on the right hand of his Father : he shall 
come again with glory to judge the quick and the dead and of 
his kingdom there shall be no end. And we believe in the 
Holy Ghost the Lord, the giver of life, who proceedeth from 
the Father : we worship and glorify him with the Father and 

20 the Son : who spake by the prophets. And we believe in one 
holy church catholic apostolic and we believe in one baptism 
for the remission of sin and we look for the resurrection of the 
dead and the life to come world without end. Amen. 


25 And then he shall take away the covering of the paten with his hand. 

And then the priest shall wash. 

And after washing he shall say the following while he sprinkles water with the 
moisture of his hand turning his face to the west 

If there be any who is pure let him receive of the host and 
30 whoso is not pure let him not receive, that he be not consumed 
in the fire of the godhead, whoso hath revenge in his heart and 
whoso hath an alien mind by reason of unchastity. I am pure 
FROM THE BLOOD OF you ALL and from your sacrilege against 
the body and blood of Christ : I have nought to do with your 
3-; reception thereof: I am pure of your error, and your sin will 
return upon your own head if ye receive not in purity. 

The Lihi7'gy of the Abyssinian Jacobites 227 

(THE KISS OF peace) 
The deacon shall say 

Stand up for prayer 

The people shall say 

Lord have mercy upon us 5 

The priest shall say 

Peace be unto you all 

The people shall say 

With thy spirit 

The priest shall say the prayer of the Kiss, of Basil i o 

Lord great eternal, which formedst man incorrupt, thou 
didst abolish death, that came at first into the world through 
ENVY OF Satan, by the advent of thy living Son our Lord and 
our God and our Saviour Jesus Christ and didst fill all the 
earth with thy peace which is from heaven, wherein the armies 1 5 
of heaven glorify thee saying 

Glory to God in heaven and on earth peace, his 

The people shall say in like manner: the priest shall say 

O Lord, in thy goodwill fill our hearts and purify us from all 20 
filthiness and from all '^lasciviousness^ and from all revenge and 
envy and from all wrongdoing and from the remembrance of ill 
which clothes with death. Make us all meet to salute one 


The deacon shall say 25 

Pray for perfect peace and love 
Salute one another with an holy kiss 

The people shall say 

Christ our God, make us meet to salute one another with 

AN holy kiss 30 

The priest shall say 

and to partake without condemnation of thine holy immortal 
heavenly gift : through Jesus Christ our Lord through whom 
to thee with him and with the Holy Ghost be glory and 
dominion both now and ever and world without end. Amen. 35 

'^ D E : corrupt in A B. 

Q 2 

2 28 The Egyptian Rite 


The priest shall say 

The Lord be with you all 

e^ The people shall say 

With thy spirit 

The priest shall say 

Give ye thanks unto our God 

The people shall say 

jQ It is right, it is meet 

The priest shall say 

Lift up your hearts 

The people shall say 

We lift them up unto the Lord our God 
J 3 The Keddase of the Apostles 

The priest shall say 

We give thee thanks, o Lord, in thy beloved Son the 

Lord Jesus, whom in the last days thou didst send unto us, 

thy Son the saviour and redeemer, the angel of thy counsel, 

20 who is the Word from thee and through whom thou madest 

all things by thy will. 

(THE intercession) 
The deacon shall say 

For the sake of our blessed and holy archpope abba Matthew 

25 and the blessed pope abba Stnoda while they yet give thee 

thanks in their prayer and in their supplication : Stephen 

the protomartyr, Zacharias the priest and John the baptist, 

and for the sake of all the saints and martyrs who have 

gained their rest in the faith : Matthew and Mark, Luke 

30 and John, the iv evangelists : Mary the parent of God : 

hear us. For the sake of Peter and Andrew, James and 

John, Philip and Bartholomew, Thomas and Matthew, 

Thaddaeus and Nathanael and James the son of Alphaeus 

and Matthias, the xij apostles: and James the apostle, 

35 the brother of our Lord, the bishop of Jerusalem : Paul 

The Liturgy of the Abyssinian Jacobites 229 

Timothy Silas and Barnabas, Titus Piiilemon Clement, 

the Ixxij disciples, the d companions, the cccxviij orthodox : 

the prayers of them all come unto us"' 
And remember thou the catholic apostolic church in peace, 

which was made by the precious blood of Christ ^ 5 

Remember thou all archpopes popes bishops presbyters and 

deacons and all christian people. 

The assistant presbyter shall say the prayer of benediction 

O holy Trinity, Father and Son and Holy Ghost, bless thou 
benediction thy people, christians beloved, with blessings heavenly 10 
and earthly, and send upon us the grace of the Holy Ghost and 
make the doors of thine holy church open unto us in mercy and 
in faithfulness. Perfect unto us the faith of the Trinity unto 
our last breath 

O my master Jesus Christ, visit the sick of thy people : 15 
heal them 

And guide our fathers and our brethren who have gone forth 
and are travelling abroad : bring them back to their dwelling- 
place in peace and in health 

Benediction Bless the airs of heaven and the rains and the fruits 20 
of the earth of this year according to thy grace, and make joy 
and gladness perpetual on the face of the earth and stablish 
for us thy peace 

Turn the heart of mighty kings to deal kindly with us alway. 
Give favour to the elders of the church that are gathered in 25 
thine holy church, to all, to each by their several names, in 
the presence of powerful kings : lift them up 

Rest the souls of our fathers and our brothers and our sisters 
that have fallen asleep and gained their rest in the faith of 
Christ : rest them 30 

And bless benediction them that occupy themselves with the 
incense and the oblation and the wine and the oil and the 
chrism and the veils and the books of the lessons and the 
vessels of the sanctuary, that Christ our God bring them to 
the heavenly Jerusalem .'.5 

And all them that are assembled with us to entreat for 

<^ +and with them do thou visit us B. 

230 The Egyptian Rite 

mercy : Christ our God be propitious unto them : and all them 
that give alms before thine awful throne, receive them 

Lift up every straitened soul, them that are bound in chains 
and them that are in exile and captivity and them that are held 
5 in bitter bondage : our God, deliver them in the greatness of 
thy mercy 

And all them that have entrusted it to us to remember them : 
Christ our God, remember them in thine heavenly kingdom. 


them in the right faith, in glory and honour all the days of their 
life, and endue them with love that is exalted above all under- 
standing and above all wisdom 

By the intercession and by the supplication which the lady 

15 of us all, thy parent the holy and immaculate Mary, maketh 
on our behalf, and by the iv great luminaries, ^holy Michael 
and Gabriel, Raphael and Suriel, and by the iv incorporeal 
creatures, the xx and iv priests of heaven, and our fathers 
of exalted memory, Abraham Isaac and Jacob, and S. John 

20 the baptist, and the cxliv thousand holy babes, and our fathers 
the elders, the apostles, and S. Mark the evangelist, the Ixxij 
disciples, the vij holy children, and S. Stephen the head of 
deacons and first martyr, and S. George and S. Theodore and 
S. Mercury and S. Basilides and S. Claudius and S. Mennas 

25 and S. Manadelewos and S. Philotheus and S. Cyriac and all 
martyrs, and holy abba Nob virgin and martyr, singular valiant 
and courting the battle, and my lord the great and righteous 
father abba Antony and our holy fathers the iij Macarii and our 
father abba Besoi and our father abba John Kama and our 

30 father abba Pachomius and our father abba Barsumas and our 
father abba Sinoda and our father abba Besneda and the 
righteous abba Bula, and our holy Roman fathers Maximus 
and Demetrius, and the strong and holy abba Moses, the 
xl and ix martyrs and all them that wear the cross, righteous 

35 and good, and the angel of this blessed day : their blessing 
and the grace of their help be with us world without end 

O peaceful king of peace Jesus Christ, thy peace give us and 

0- -holy B. 

The Liturgy of the Abyssinian Jacobites 231 

confirm unto us thy peace and forgive us our sins and make us 
worthy that we may go out and come in in peace. 

77!^ priest shall say " 

And for these and for them all, rest their soul and be propi- 5 
tious unto them, thou who sentest thy Son from heaven into 
the bosom of the virgin 

The deacon shall say 

Ye that sit, stand up 

The priest shall say lo 

He was carried in the womb, was made flesh and his birth was 
revealed of the Holy Ghost. Unto thee, before whom stand 

SAND and the holy angels and archangels and thine honourable 
creatures that have six wings, the seraphin and cherubin 15 

The deacon shall say 

Look to the east 

The priest shall say 

WITH TWO of their wings they cover their face, with 
TWO of their wings they cover their feet, and with two 20 
wings THEY fly from end to ends of the world 

The deacon shall say 

Give we heed 

The priest shall say 

Continually therefore as they all hallow thee and praise, with 25 
all them that hallow thee and praise thee, receive our hallowing 
also which we utter unto thee: Holy holy holy Lord of 
SABAOTH : the heavens and the earth are wholly full of 

THE holiness OF thy GLORY 

The deacon shall say 30 

Answer ye 

The people shall say 

Holy holy holy Lord of sabaoth 
the heavens and the earth are wholly full of the 

holiness of thy glory 35 

* + iti a loud tone D. 

232 The Egyptian Rite 

And here the priest shall sign first over himself and again over the people 
and then also over the ministers 

Truly the heavens and earth are full of the holiness 
OF THY GLORY in our Lord and our God and our Saviour 
5 Jesus Christ thine holy Son. He came and was born of the 
virgin, that he might fulfil thy will and make a people for thee. 
Here the censing. He Stretched out his hands to the passion, 
suffering to save the sufferers that trust in thee : who was 
delivered of his own will to the passion that he might abolish 
10 DEATH and burst the bond of Satan and trample on hades, 
lead forth the saints, establish a covenant and make known 
his resurrection. In the same night in which they betrayed 
him HE TOOK bread 

here he shall take it : the people shall say 

i.s We believe that this is true : we believe 

the priest shall say 

in his hands holy and blessed that were without spot : he 
looked up TO heaven toward thee his Father benediction, he 

GAVE THANKS benediction, HE BLESSED benediction, AND BRAKE AND 


Take, eat : pointing this bread he shall bow himself IS MY BODY 

pointing WHICH IS broken FOR YOU for forgiveness of sin 

The people shall say 

Amen amen amen : we believe and confess : we praise thee, 
25 our Lord and our God. This is true : we believe 

The priest shall say 
And likewise he shall bless ALSO THE CUP, GIVING THA-^KS benediction, 

he blessed it benediction, and hallowed it and gave it to his 
disciples and said unto them Take, drink pointing this cup : 

30 my blood pointing IT IS he shall shake it, WHICH IS SHED for yoU 

FOR THE remission of sin 

The people shall say 

Amen amen amen 

The priest shall say 

35 And as often as ye do this make ye memorial of me 

The people shall say 

We SHOW thy death. Lord, and thine holy resurrection : we 

The Liturgy of the Abyssinian Jacobites 233 

believe thine ascension : we praise thee and confess thee : we 
supplicate thee and confess thee, o Lord our God. 

The priest shall say 

Now also^ Lord, remembering his death and his resurrection, 5 
we confess thee and offer unto thee this bread pointing and this 
cup, giving thanks unto thee : and thereby thou hast made us 
meet to stand before thee and do thee priestly service. We pray 
thee, Lord, and beseech thee that thou wouldest send the Holy 
Ghost and power upon this bread pointing, and over this cup 10 


The people shall say 

Amen : Lord have mercy upon us. Lord have mercy upon us, 
Lord be propitious unto us 

The priest shall say . . 

May he make it he shall bless the bread and the cup three times each the 

body and blood of our Lord and our Saviour Jesus Christ for 
ever and ever 

The deacon shall say 

With all the heart we beseech the Lord our God that he vouch- 20 
safe unto us the good communion of the Holy Ghost 

The people shall say 

As it was, is and shall be unto generations of generations 
world without end 

He signs the body with the blood 2- 

Give it together unto all them that take of it, that it be unto 
them for sanctification and for fulfilling with the Holy Ghost 
and for confirming true faith that they may hallow and praise 
thee and thy beloved Son Jesus Christ world without end. 
Grant us to be united in thine Holy Spirit and heal us by 30 
this presphora that we may live in thee for ever world with- 
out end 

The people shall say 

Amen : grant us 

The priest shall say 35 

Blessed be the name of the Lord and blessed be he 

2 34 ^^^^ Egyptian Rite 

of his glory be blessed. So be it : so be it 

Send the grace of the Holy Ghost upon us 

The people shall say ^in like manner'^. 


The deacon shall say 

Stand up for prayer 

The people shall say 

Lord have mercy upon us 

lo The priest shall say 

Peace be to you all 
77!^ people shall say 
With thy spirit 

The priest shall say the prayer of the Fraction 

15 And again we beseech the almighty Lord the Father of the 
Lord and our Saviour Jesus Christ to grant us to take with 
blessing of this holy mystery, to grant us confirmation and not 
to condemn any of us but to make meet all that partake of the 
reception of the holy mystery of the body and blood of Christ 

20 the almighty Lord our God 

The deacon shall say 

Pray ye 

The people shall say 

Our Father which art in heaven, hallowed be thy 


T) ' 







c The priest shall say 

Lord d almighty, grant us effectual reception of this holy 
mystery and condemn none of us but bless every one in Christ : 

» Send B. ^ +Amen B. 

« - The priest Amen C. ^ + our God B. 

The Liturgy of the Abyssinian Jacobites 235 

through whom to thee with him and with the Holy Ghost be 
glory and dominion both now and ever and world without 
end. Amen 

The '^ people^ shall say 

b The hosts of the angels of the Saviour of the world stand 5 
before the Saviour of the world and encompass the Saviour 
of the world, even the body and blood of the Saviour of the 
world. And let us come before the face of the Saviour of 
the world. In the faith of him give we thanks to Christ.^ 

(the inclination) 10 

The deacon shall say 

Standing bow down your head the while 

The priest shall say 

Lord eternal which knowest what is hidden and what is 
manifest, before thee thy people have bowed down their head 15 
and unto thee have subdued the hardness of heart and flesh : 
behold FROM heaven thy dwellingplace : bless them, men 
and women : incline thine ear to them and hearken unto 
their prayer : stablish them with the strength of thy 
right hand, protect and succour them from evil affliction : 20 
be a guardian both to our body and to our soul and increase 
to them, both men and women, thy faith and the fear of th}^ 
name through thine only Son world without end. 

The deacon shall say 

Worship the Lord with fear 25 

The people shall say 

Before thee, Lord, we worship and thee we glorify 

The priest shall say the prayer of Penitence 

Lord almighty, it is thou that healest our soul and our body 
and our spirit, because thou saidst by the word of thine only 30 
Son our Lord and our God and our Saviour Jesus Christ 
which thou spakest unto our father Peter Thou art a rock 

" assistant priest C D E. 

^ E repeats this i8 times, generally with a varied ending. D has : The hosts 
of the angels of the Saviour of the world, io io io, stand before the Saviour of 
the world. The people shall say And encompass the Saviour of the world, 
io io io, even the body and blood of the Saviour of the world. The priest shall 
say Let us come before the face of the Saviour of the world, io io io : in the 
faith of him the apostles followed his steps. 

236 ' The Egyptian Rite 


IN HEAVEN : let all thy servants and thine handmaids according 
to their several names be loosed and absolved, whether they 
have wrought wittingly or unwittingly : keep them, Lord, and 
defend them, thy servants and thine handmaids, my fathers and 

10 my brethren, and moreover loose my humility, me thy sinful and 
guilty servant : and let them be loosed and set free out of the 
mouth of the Holy Ghost and out of the mouth of me also thy 
sinful and guilty servant. O merciful and lover of man, Lord 
our God, that takest away the sin of the world, receive the 

>5 penitence of these thy servants and thine handmaids and make 
to arise upon them the light of everlasting life, and forgive 
them. Lord, their sins : for thou art good and a lover of man. 
O Lord our God longsuffering and plenteous in mercy and 
righteous, forgive me and all thy servants and thine handmaids 

20 and deliver them from all transgression and curse : if we have 
transgressed against thee. Lord, whether in our word or in 
our deed or in our thought, pardon and forgive, be propitious 
and remit, for thou art good and a lover of man. O Lord, 
forgive me and all thy people : loose them 

25 and then the priest shall turn towards the people and sign three times 

and shall make mention of them that are ivith him '^ 

Remember, Lord, all archpopes popes bishops presbyters 
and deacons and subdeacons, anagnosts and singers, men and 
women, adults and children and all christian people : confirm 
30 them in the faith of Christ 

and then he shall make mention of the dead 

Remember, Lord, our king John and loose him from the 
chain of the sin that he hath committed wittingly and unwittingly: 
subdue his adversaries and his enemies under his feet shortly 
35 Remember Lord and loose all them that are asleep and 
resting in the right faith and lay their souls in the bosom of 
Abraham Isaac and Jacob 

" + and shall say B. 

The Liturgy of the Abyssinian Jacobites 237 

And us also deliver from every transgression and curse and 
from all apostasy and from all error and from all anathema 
and from all perjury and from mingling with heresy and pollu- 
tion. Give us, Lord, wisdom and strength of understanding 
and prudence and knowledge that we may depart and flee for 5 
evermore from every ^ work of Satan the tempter : give us, 
Lord, to do thy will and thy goodpleasure at all times, and 
write our names in the book of life in the kingdom of heaven 
with all saints and martyrs : through Jesus Christ our Lord 
through whom to thee with him and with the Holy Ghost 10 
be glory and dominion both now and ever and world without 
end. Amen. 

The deacon shall say 

Give we heed 15 

The priest shall say 

Holiness to the holies 

The ^ assistant ^ shall say 

One is the holy Father, one is the holy Son, 

one is the ^holy Spirit 20 

And the priest shall take the asbadikon 
The priest shall say 

The Lord be with you all 

The people shall say 

With thy spirit 25 

The priest shall say 

Lord, have mercy upon us, Christ 

with a loud voice three times, in a loiv tone three times, five each, and the 
people also shall say likewise. 

And the priest shall take the body in his hand and shall dip the tip of his 30 
finger in the blood and shall make the sign once on the large portion '^ 
and again inside and the third time on the small portion 

The deacon shall say 

Ye that are in penitence bow down your head 35 

» -work A B. ^ people C D E. 

^ —holy A. ^ + outside D. 

238 The Egyptian Rite 

The priest shall say 

Upon them that are in penitence, thy people, have mercy 
UPON them after thy great goodness and according to 
5 THE MULTITUDE OF THY MERCY BLOT OUT their transgression : 
guard them and keep them : redeem in peace their souls. 
Cutting short their former conversation join them with thine 
holy church : through the grace and might of thine only Son 
our Lord and our Saviour Jesus Christ through whom to thee 
10 with him and with the Holy Ghost be glory and dominion both 
now and ever and world without end. Amen. 

The deacon shall say 

Stand up for prayer 

J - The people shall say 

Lord have mercy upon us 

The priest shall say 

Peace be to 3^ou all 

The people shall say 

20 With thy spirit 

The priest that consecrated shall say 

This is the body holy true of our Lord and our God and our 
Saviour Jesus Christ which is given for life and for salvation 
and for remission of sin unto them that partake of it in faith. 
25 Amen 

The people shall say 


( The priest shall say^ 

This is the blood precious true of our Lord and our God^ 
30 Jesus Christ which is given for life and for salvation and for 

remission of sin unto them that receive of it in faith. Amen. 

For this is the body and blood of Emmanuel our very God. 

Amen. I believe, I believe, I believe and confess unto the 

last breath that this is the body and blood of our Lord and 
35 our God and our Saviour Jesus Christ which he took of the 

lady of us all the holy and pure virgin Mary and made it one 

'^ + and our Saviour C D E. 

The Liticrgy of the Abyssiman Jacobites 239 

with his godhead without mixture or confusion, without division 
or alteration : and he verily confessed with a good testimony 
in the days of Pontius Pilate and he gave it up for our sake 
on the tree of his cross of his own sole will for the life of us 
all. Amen. I believe, I believe, I believe and confess that his 5 
godhead was not divided from his manhood, not for an hour 
nor for the twinkling of an eye, but he gave it up for our sake 
for life and for salvation and for remission of sin unto them 
that partake of it in faith. Amen. I believe, ^ I believe, 
I believe that this is true. Amen. This is he to whom are 10 
fitting all honour and glory and adoration, to the holy Trinity 
the Father and the Son and the Holy Ghost coequal at all 
times both now and ever and world without end ^ 

The priest's prayer 

O Lord <2 Lord, it in no wise beseemeth thee to come under 15 
the ROOF of MY polluted house, for I have provoked thee and 
stirred thee to anger and have done evil in thy sight and 
have polluted my soul and my body and I have no good deed 
at all. But for the sake of thy being made and thy becoming 
man for my salvation, for the sake of thy precious cross and 20 
thy lifegiving death and resurrection on the third day, I pray 
thee and beseech thee that thou wouldest purge me from all 
guilt and curse and sin : and when I have received thine holy 
mystery let it not be unto me for judgement nor for condemna- 
tion, but have mercy upon me and be propitious unto me in 25 
the abundance of thy mercy and grant me remission for my 
sin and life for my soul : through the petition of our lady 
Mary and of John Baptist and for the sake of all the saints 
and martyrs world without end 

Prayer: the priest that hath consecrated shall say 30 

Behold thy Son, the oblation that is wellpleasing unto thee, 
and through this pardon me, because for my sake thy Son 
died. Behold the pure blood that was poured out for my sake 
^ upon Golgotha d, and let it cry aloud in my stead : receive my 
petition for the sake of it. By reason of my sin thy beloved 35 
received the spear and the nails : he suffered that he might 

"^ - I believe, I believe B. ^ +AmeiiB. «= — LordB, 

^ baqaranyo ( = kv Kpaviov Matt, xxvii 33) C. 


The Egyptian Rite 

be wellpleasing unto thee. After that I was saved, Satan 
returned and pierced me through with his darts. Grant me 
thy mercy, for he that summoneth to judgement is mighty and 
with the burden of sin he hath slain me. Avenge me of the 
5 crafty one that is insatiable for my life. Thou, Lord, king 
and saviour, bind up my wound. I will believe aright until 
the going forth of my last breath that this is the body and 
blood of Emmanuel our very God, which he took of the lady 
of us all holy Mary 

]o And then he shall sign therewith ^ iipon'^ the body and bloody to wit with the 
sign of the cross of the body saying 

Blessed [be the Lord God for ever. Amen] 

and he shall lay it on the blood, to ivit the sign of the cross of the body. 
While he receiveth the host he shall say 

15 O my Lord Jesus Christ, let not this thy mystery bring guilt 
upon me : rather let it be for the purifying of my soul and body 

The priest shall say as he goeth out 

The deacon shall say after the priest 
and the deacon have received 

Pray ye for us and for all 
christians that bid us 
make mention of them in 
the eucharist, and in the love 
of Christ praise ye and sing 

And then they shall sing 

Precious is the praise of the 

(^unto the end thereof^ 


Those whom thou hast 
called. Lord, and whom thou 
hast sanctified make partakers 
in thy calling and keep them 
in thy strength and confirm 
them in thy love and keep 
them from evil in thine 
eternal kingdom in Christ : 
through whom to thee with 
him and with the Holy Ghost 
be glory and dominion both 
now and ever and world with- 
out end. 

Then he shall administer saying^, in 
every anaphora of the apostles 

The bread of life which 

* C E : the preposition (dtba) has fallen out in A B. 

^ In the anaphora of our Lord The body of Jesus Christ, which is of the Holy 
Ghost, to hallow soul and spirit. 

The Liturgy of the Abyssinian Jacobites 241 

came down from heaven, the 
body of Christ^ 

and he that receiveth shall say 


A prayer which the faithful shall pray 5 
each as often as he receiveth the eucharist 
in his mouth : and he shall say 

Holy holy holy Trinity unspeak- 
able, grant me that I receive unto life 
the body and blood without con- lo 
demnation. Grant me that I bring 
forth fruit that shall be wellpleasing 
unto thee, to the end that I may 
appear in thy glory and live unto 
thee doing thy w^ill, with confession 15 
CALLING UPON thee, Father, and call- 

Lord, BE THY NAME with US : for 
mighty art thou, praised and glorious, 
and THINE IS THE GLORY world with- 20 
out end 
and after this prayer he that hath 

received shall eat 
And while he receiveth the blood he 

shall say this 2^^ 

Fill my mouth with thy praise, 
my heart with joy and my soul with 
gladness who have received the divine 
mystery that was with it in com- 
munion. The Holy Ghost came down 30 
upon it when the Lord's priest did 
consecrate in the great mystery 
The deacon shall say while he adminis- 
ter eth {the chalice') 

This is the cup of Hfe that 35 
came down from heaven : this 
is the blood of Christ 

The people that receive shall say 

Amen and amen 

"■And in the anaphora of the elders The holy body of Emmanuel our very God 
which he took of the lady of us all. 

242 The Egyptian Rite 

And while they receive the water they 

shall say this 
Glory be to the Lord who hath 
given us the body and blood of our 
5 Lord Jesus Christ, world without end. 

Amen and amen : so be it, so be it. 
The deacon shall say after the people have received 

Lord eternal, light of life, thou hast given, Lord, unto thy 
servants strength and protection, during the days and nights 
lo past keeping all in peace : bless them on the day that now is 
and on those that shall be hereafter: through our Lord Jesus 
Christ through whom to thee with him and with the Holy 
Ghost be glory and dominion both now "and ever and world 
without end. Amen. 

15 (thanksgiving) 

The deacon shall say 

Let us give thanks unto the Lord, after taking of his holy 

That what we have received may be to us medicine for the 
20 soul's life, let us ask and entreat, while we praise the 

Lord our God 
We have received of his holy body : this is the blood of Christ : 

and let us give thanks unto him that maketh us meet to 

communicate in the precious and holy mystery. 

25 [The priest shall say 


The people shall say 

Our Father which art in heaven, lead us not into 
7,0 temptation 

The priest shall say 

Every day will I give thanks unto thee and praise 
thy name for ever and ever 

The people shall say 

y:. Our Father which art in heaven, lead us not into 


* —and ever A. 

The Liturgy of the Abyssinian Jacobites 243 

The priest shall say 

My mouth shall speak the praise of the Lord and 
let all flesh give thanks unto his holy name for ever 


77?^ people shall say , 

Our Father which art in heaven, lead us not, Lord, 

INTO temptation 

The priest shall say 

Pilot of the soul 

(^and the rest) lo 

And again we beseech thee, Lord almighty. Father of the 
Lord and our Saviour Jesus Christ : we give thee thanks for 
that thou hast granted us to take of thine holy mystery. Let 
it not be unto guilt nor unto judgement but unto renewing 
of soul and body and spirit : through thine only Son through 15 
whom to thee with him and with the Holy Ghost be glory and 
dominion both now and ever and world without end. Amen. 

Imposition of the hand 

Lord eternal, light of life unquenchable, look upon thy 20 
servants and thine handmaids and sow in their heart the fear 
of thy name and give them in blessing to bear fruit unto that 
which in thine own name hath been given unto them, even thy 
body and thy blood. And let thine hand be upon them that 
have bowed down their heads before thee, thy people, men and 25 
women, adults and children, virgins and monks, widows and 
orphans. And us also here protect and succour and strengthen 
with ^the^ strength of thine archangels : from every evil work 
turn us away, in every good work join us in Christ : through 
whom to thee with him and with the Holy Ghost be glory and 30 
dominion both now and ever and world without end. Amen. 

(the dismissal) 

The deacon shall say 

Bow down your heads before the Lord the Father that he 

may bless you 35 

» C D E : thy A B. 
R 2 

244 ^^^^ Egyptian Rite 

and then the priest shall bless saying 

The Lord bless and make his face to shine upon thee 
and be gracious unto thee and give thee peace 

and then the pnest shall say while he blesseth three times with the sign of the cross 

5 Govern them and lift them up and keep them for ever 
and keep thine holy church for ever which thou hast pur- 
chased and ransomed with the precious blood of thine 
only Son our Lord Jesus Christ, which thou hast made to be 
a congregation, for kings and for princes, for a pure generation 

Fo and for an holy people 

The deacon shall say 

Depart in peace 

The priest shall say 

The Lord be with you all 

J . The people shall say 

With thy spirit. Amen 

The Lord give us, his servants, the blessing of peace. 

Remission be unto us who have received thy body and thy 

blood. Suffer us through the Spirit to tread upon all the 

20 power of the enemy. The blessing of thine holy hand which is 

full of mercy, even that we all hope for. From every evil work 

turn us away, in every good work join us. Blessed be he that 

hath given us his holy body and his precious blood. We have 

taken of grace and we have found life by the power of the cross 

25 of Jesus Christ. Unto thee, Lord, do we give thanks, after 

taking of the grace that is from the Holy Ghost. 

The keddase of the Apostles is finished 

Their blessing be with their beloved our king John 

and our queen Sabla Wangel 

for ever and ever 





Pp. 247-305. The Liturgy of the Nestorians. Trans- 
lated from Liturgia sanctorum a;postolorum Adaei et 
Maris cm accedunt duae aliae . . . necnon ordo baptis7ni 
Urmiae typis missionis archiepiscopi Cantuariensis 1890, 
being the first part of the book called Takhsa, pp. 1-3 1, 
53. The office of the preparation of the oblation 
(pp. 247-52 : from a MS. of the district of Jilu, since 
printed in the second part of the Takhsa, Urmiae 1892), 
the htany after the Gospel (pp. 262-66), the diptychs 
(pp. 275-81) and the proper of the Ascension through- 
out have been translated by the Very Rev. A. J. 
Maclean from documents obtained in Kurdistan, and 
a few additions explanatory or substantial, marked 
by square brackets, have been made from his observa- 
tion of practice. In the diptychs, the passages in 
brackets are from a second MS. containing the 
diptychs of a see in the province of (^ubha. 




The order of the preparation of the oblation 


Our Father 

The priest prays 

Vouchsafe us, o our Lord and our God, to go on in profitable works which 5 

are wellpleasing to thy majesty, that our delight may be in thy law and we 

may meditate therein day and night. Lord of all, Father and Son and Holy 

Ghost, for ever 

Psalms i-xxx 

{t'n three huldli, before each subdivision of which is said a prayer like the foregoing). 10 
Meanwhile he brings fine flour and olive oil and warm water and mixes them 
together and pours leaven'^ into them. He puts in salt according to his discretion. 
He says the three huldli until the dough is made. When it is made he stamps 
the dough in the middle, on the east, on the west, on the north and on the south 

and covers it carefully until the time of preparing {the loaves'). 15 

The order of preparing 

When he prepares, he first takes the portion for the mHaprdna from the top 
of the dough, then the leaven, and then he takes from the middle of the dough 
the portion of the malca {i.e. the priests loaf) and makes in it a square cavity, 

in which he puts a little olive oil kept {for the purpose) 20 

" L e. a portion of the dough from the last eucharist, kept as leaven (h«m!ra), 
not to be confused with the holy leaven (malca). 

248 The Pej'sian Rite 

He goes and brings the ntalca, saying Ps. cxlv 1-7 a : then he opens the 
vessel and with two fingers takes some of the malca saying 
This dough is signed and hallowed with the old and holy leaven of our Lord 
Jesus Christ which was given and handed down to us by our holy fathers mar 
5 Addai and mar Mari and mar Tuma the apostles, who made disciples of this eastern 
region : in the name of the Father and of the Son and of the Holy Ghost 

he signs the dough in the form of a cross and then takes the malca and signs 

the oil in the priesfs loaf in like manner. He also takes in two fingers some of 

the malca saying 

10 This broken portion is signed and hallowed with this holy leaven : in the 

name of the Father and of the Son and of the Holy Ghost. 

He puts on the cover of the vessel containing the malca and goes and carries 

it to its place, i.e. to the altar, saying Ps. xxiv 1-6 : then he says 
Our king is with us and our God is with us and our helper is the God of 
1 5 Jacob. Happy are the people that are in such a case repeat : yea blessed 


he proceeds to Ps. xxiv 7 and 10 and hangs the vessel in its place. 
And he proceeds, beginning 
Glory to God in the highest 
20 Our Father 

as below, />• 252 
He says Pss. Ixxxii-ci while signing and kneading. 
Wheru. he has finished the preparation he goes to the oven and says 
He brought me also out of the horrible pit, out of the mire and 
25 clay: and set my feet upon the rock and ordered my goings 

He fills the censer with coals of fire and hangs it up and covers the fire in 
the oven until it has got somewhat low. He wipes {the side of the oven^ carefully 
and uncovers the fire. He takes a little incense and puts it in saying 
This earthen vessel is hallowed : in the name of the Father and of the Son 

50 and of the Holy Ghost. 

He proceeds 

Holy God. Glory be. Holy God. From everlasting. Holy God 
as below, />. 255 
He puts his hand into the oven and takes "the priesfs loaf in his hand saying 
3= The ''king of kings ^ came down to be baptized and bowed his head before 
John to be baptized of him 

he arranges the priesfs loaf on the east side of the oven and another on the 
west saying From the east and from the west : then another on the north and 
another on the south saying From the north and from the south, and another 

* malca ^ malca d'^malci 

The Liturgy of the Nestorians 249 

on the nght ofthepriesfs loaf saying "Titus on the right hand : and another on 
the left saytng Dumachus on the left" : *'two robbers were crucified with the one 
heavenly treasure : he on his rignt hand would not cease from his robbery but 
in his last robbery robbed the paradise of Eden^ : for the others he says They 


When he has done arranging them he says 
Like the smoke of the goodly incense and the savour of the sweet censer 
receive, o Christ our Saviour, the request and prayer of thy servants 

three times. lo 

He takes a little incense and pours it into the oven which he covers saying 
Halleluiah halleluiah : glory be to thee, o Lord 
three times. 


They proceed ^5 

Glorious art thou, o our Lord, and it is meet we should glorify thee day by 
day world without end. Amen. * Glory to Christ and confession to him who 
opened our mouth and granted us to sing halleluiahs and praises to him three 
times : the second time say to sing to him with praises : the third time say to 
glorify him. * Let us glorify the Father and the Son and the Holy Ghost for 20 
ever : amen three times. * Our mouth fails to confess to thee, o our Lord, all 
the days of our life for thy grace three times : the second time say to honour thee : 
the third time to glorify thee. * Continuation^ Have compassion on us by thy 
grace, o thou who art a merciful Lord to us mortals, and have mercy upon us. 


didst turn us back from all error. Thou art God and for thee glory is meet 

world without end. Amen 

They proceed 

Peace be with us 
Prayer of the Lachumdra 30 

For all thine helps and graces to us past recompense let us confess and 
glorify thee without ceasing in thy crowned church which is full of all helps 
and all blessings : for thou art lord and creator of all. Father and Son and 
Holy Ghost, for ever 

They say the Lachumdra gi^ 

Thee, Lord of all, we confess : thee, Jesus Christ, we glorify : for thou art 
the quickener of our bodies and thou art the saviour of our souls 


Thee, Lord of all, etc 40 

Glory be to the Father and to the Son and to the Holy Ghost 

^ Evang.infantiae 23 (ap. Tischendorf £'i'a«^. apocr. Lips. 1876, p. 193). 
^ Omitted, probably by an error, in the Jilu MS., but found in another MS. 
and always said. 

250 The Persian Rite 

From everlasting to everlasting world vi^ithout end. Amen 
Thee, Lord of all, etc 

Thou, o my Lord, art in truth the quickener of our bodies and thou art the 
5 good saviour of our souls and the constant preserver of our lives : thee, o my 
Lord, we are bound to confess and adore and glorify at every season. Lord 
of all, Father and Son and Holy Ghost, for ever. 

Lift up your voice and glorify the living God, all ye people 
Holy God, holy mighty, holy immortal, have mercy upon us 
10 Glory be to the Father and to the Son and to the Holy Ghost 

Holy God, holy mighty, holy immortal, have mercy upon us 
From everlasting to everlasting world without end. Amen 
Holy God, holy mighty, holy immortal, have mercy upon us. 
O holy glorious mighty and immortal, who dwellest in the saints and whose 
15 will is appeased: turn, o my Lord, and pity and have mercy upon us, as thou art 
wont, at all times, Lord of all, Father and Son and Holy Ghost, for ever 
all as on p. 255 below 
They proceed 
Bow down your heads for the imposition of hands and receive the blessing 
2° Prayer 

With our souls in accord with the one perfect faith of thy glorious Trinity, 
may we all in one concord of love be accounted worthy to raise to thee praise 
and honour and confession and worship at all times, Lord of all. Father and 
Son and Holy Ghost, for ever. Amen 
-5 Anthem 

Thou art a priest for ever 
O highpriest of our confession and our absolver, o Christ, who wast for us 
an acceptable and spotless sacrifice, we ask of thee forgiveness of our trespasses 
when the judgementseat is set : for thou art persuaded by thy sufferings in our 
30 nature : in it thou didst suffer and wast tempted for our salvation 
Stand in awe and sin not 
Ye disciples of Christ and sons of his mystery, stand ye in awe of mixing 
with heathen and apostates that your faith be not made void and the baptism 
which ye received, by customs ye would learn from them destructive of body 
35 and soul 

He healeth those that are broken in heart 
Our Lord gave the medicine of repentance to the sealed physicians who are 
the priests of the church : let him whom Satan hath stricken with the wounds 
of wickedness come and show his sores to the disciples of the wise physician 
40 and they will heal him with spiritual medicine 

Glory be to the Father and to the Son and to the Holy Ghost 
By the prayer of the blessed one may peace reign in creation, by the request 
of the virgin may the children of the church be preserved. * May the power 
which came down from on high and hallowed and so adorned her to his 

The Liturgy of the Nestorians 251 

honour, that she bare the true Light, the hope and life of [all] creatures, be 
with us and amongst us all the days of our life. May it heal the sick and infirm 
and those who are cast into temptations : may it bring back in safety to their homes 
them that are afar off that they be not hurt by the evil one. * May those who 
travel by sea be rescued from the billows and those who journey on dry land 5 
be delivered from barbarians : may those who have been carried captive be 
loosed from their bonds : may thy compassion comfort the sorrows of those who 
are taken by force : if any are tormented by the evil one, may thy great 
strength rebuke him and pardon those who walk in sin and forgive their 
trespasses. May thy godhead be appeased by them that have brought offerings 10 
and quicken them that have lain down in thine hope and give them life by thy 
grace. * May we that have taken refuge in the prayer of the blessed one the 
holy virgin Mary mother of Jesus our Saviour be kept by it from the evil one and 
conquer all his wiles. * And in that great day of searching when the dead rise 
from the graves, when the good are severed from the bad may we be accounted 15 
worthy to have our joy with her in the bridechamber of the kingdom of the highest 
and to sing threefold praise to the Father and the Son and the Holy Ghost 
From everlasting to everlasting world without end. Amen 
The divisions and orders of the spiritual ones etc 

And let all the people say Amen and Amen 
Amid the multitudes who are wrapped in light etc 
and so on as many verses {from the motwa of the Wednesday night office^ as he will 
while he is taking the loaves out of the oven and putting them, on the paten. 
Then he takes a little fire from the oven and puts it in the censer and takes 

a little incense saying ^5 

This earthen vessel is loosed and let it return to its former nature : in the 
name of the Father and of the Son and of the Holy Ghost 

he scatters the incense within, not in the form of a cross. 
And then he goes down from the oven with the paten in his right hand and 
the censer in his left and takes them in to the altar saying Ps. xcvi 1-8. He 30 
puts the paten in the recess on right of the altar and hangs the censer in 

its place. 
Then he goes out of the altar to the place of the deacon to mix the chalice. 
First he brings a flagon of choice wine and holds it [in his right hand and the 
chalice] in his left and pours wine into the chalice in the form of a cross from 3^ 
east to west and from north to south saying 
The precious blood of our Saviour is poured into this chalice : in the name 
of the Father and of the Son and of the Holy Ghost, for ever 

Then he takes a jar of water and pours it into the chalice in the same way 

with the sign of the cross saying 40 

Water is mixed with wine and wine with water, and let them both be one : 
in the name of the Father and of the Son and of the Holy Ghost, for ever 
He -takes the flagon of wine and pours it into the chalice saying 
One of the soldiers with a spear pierced the side of our Lord and 

252 The Persian Rite 


THAT YE ALSO MIGHT BELIEVE : in the name of the Father and of the Son and 
of the Holy Ghost, for ever. 

5 The order of tlie Kuddasha of the Apostles 

composed by Mar Addai and Mar Mari the blessed apostles 

First the priest begins 

In the name of the Father and of the Son and of 
ID THE Holy Ghost, forever. 

Glory to God in the highest repeat three times AND ON 

EARTH peace AND A GOOD HOPE TO MAN at all timcs for ever. 

[Our Father which art in heaven, hallowed be thy 
15 name thy kingdom come 

Holy holy holy art thou, our Father which art in 

heaven: heaven and earth are full of the greatness 

of THY GLORY. Watchcrs and men cry to thee Holy 

holy holy art thouj 

20 Our Father which art in heaven, hallowed be thy 

name, thy kingdom come,. thy will be done in earth 

as it is in heaven i give us this day the bread of 

our necessity and forgive us our trespasses as 

we have forgiven them that trespass against us 

25 and lead us not into temptation but deliver us from 

evil : for thine is the kingdom and the power and 


[Glory be to the Father and to the Son and to the Holy 
30 From everlasting to everlasting world without end. Amen 
Our Father which art in heaven, hallowed be thy 
name thy kingdom come 
Holy holy holy art thou, our Father which art in 
heaven : heaven and earth are full of the greatness 
35 of thy glory. Watchers and men cry to thee Holy 

holy holy art thou]. 

The Liturgy of the Nestor iatis 253 

The deacon 
Let us pray. Peace be with us 

Prayer before the ntarniltha: for Sundays and feasts of our Lord"" 

Strengthen, o Lord our God, our weakness in thy compassion 
that we may administer the holy mysteries which were given for 5 
the renewal and salvation of our nature by the mercy of thy 
beloved Son, Lord of all. Father and Son and Holy Ghost, 
for ever 

They begin the marmttha^ 

Ps. xcvij The Lord is king 

Ps. xcviij O sing unto the Lord 

under one gloria : after each clause is said 

Halleluiah. 15 

Prayer of the Anthem of the Sanctuary: for festivals and Sundays'^ 

Before the glorious throne of thy greatness, o my Lord, 
and the seat high and exalted of thine excellency and the 
awful tribunal of the power of thy love and the propitiatory 
altar which thy will hath established and the place where 20 


SHEEP OF THY PASTURE, with thousauds of cherubiu which 
sing halleluiahs to thee and ten thousands of seraphin and 
archangels which hallow thee, kneel worship give thanks and 
glorify thee at all times, Lord of all. Father and Son and Holy 25 
Ghost, for ever 

They say the Anthem of the Sanctuary 
I Tune : Come and let us wonder 

Thy seat, o God, endureth for ever 
The cherubin compass the terrible seat of thy majesty and 30 
with fear moving their wings cover their faces for that they 

'^ On memorials and ordinary days The adorable and glorious name of thy 
glorious Trinity be worshipped glorified reverenced exalted confessed and 
blessed in heaven and in earth at all times, Lord of all, Father and Son and 
Holy Ghost, for ever. 

^ Pss. XV, cl, cxvii with farcings and gloria are always said now. 

'^ On memorials The great and terrible and holy and blessed and good and 
impenetrable name of thy glorious Trinity and the grace that is to our race we 
are bound to confess worship and glorify, Lord of all, Father and Son and 
Holy Ghost, for ever. 

2 54 The Persian Rite 

cannot lift up their eyes and behold the fire of thy godhead. 
Thus art thou glorified and dwellest among men, not to burn 
them up but to enlighten them. Great, o my Lord, is thy 
mercy and thy grace which thou hast showed to our race. 
5 Glory be to thee 

The Lord's seat is in heaven 
The cherubin compass etc 

Glory be to the Father and to the Son and to 

the Holy Ghost 

lo Thy servants look for life and continual benefits, o our 

Saviour, and take refuge in faith, hiding themselves under 

the wings of the cross. Keep by thy compassion the company 

of thy worshippers and complete in them the promise which 

thou gavest in thy gospel to them that loved thee He that 

15 BELiEVETH IN ME inheHtcth the kingdom and liveth for ever: 

and account us worthy, o my Lord, with thy saints to sing to 

thee in the bridechamber of thy kingdom Glory be to thee}. 

Prayer of the Ldchumdra : for Sundays and festivals "■ 

When the sweet savour of the fragrance of thy love is 
20 wafted upon us, o our Lord and our God, and our souls are 
enlightened by the knowledge of thy truth, may we be ac- 
counted worthy to receive the revelation of thy beloved who 
is from heaven : and there may we confess thee and praise thee 
without ceasing in thy crowned church which is full of all helps 
25 and blessings : for thou art lord and creator of all, Father and 
Son and Holy Ghost, for ever 

77?^ say 

Thee, Lord of all, we confess : thee, Jesus Christ, we glorify : 
for thou art the quickener of our bodies and thou art the 
30 saviour of our souls 


Thee, Lord of all etc 

a For memorials andferias For all thine helps and graces to us past recompense 
let us confess and glorify thee without ceasing in thy crowned church which is 
full of all helps and all blessings : for thou art lord and creator of all, Father 
and Son and Holy Ghost, for ever. 

The Liturgy of the Nestorians 255 

Glory be to the Father and to the Son and to the Holy 

From everlasting to everlasting world without end. Amen 
Thee, Lord of all etc 

The deacon 5 

Let US pray. Peace be with us 


Thou, O my Lord, art in truth the quickener of our bodies 
and thou art the good saviour of our souls and the constant 
preserver of our lives: thee, o my Lord, we are bound to 10 
confess and adore and glorify at all times, Lord of all, Father 
and Son and Holy Ghost, for ever. 

The deacon 

Lift up your voice and glorify the living God, all ye people 15 

They ansiver 

Holy God, holy mighty, holy immortal, have mercy upon us 
Glory be to the Father and to the Son and to 
the Holy Ghost 
Holy God, holy mighty, holy immortal, have mercy upon us 20 

From everlasting to everlasting world with- 
out end. Amen 
Holy God, holy mighty, holy immortal, have mercy upon us 

Prayer before the lection 

O holy glorious mighty and immortal who dwellest in the 25 
saints and whose will is appeased : turn, o my Lord, and pity 
and have mercy upon us, as thou art wont, at all times. Lord 
of all. Father and Son and Holy Ghost, for ever. 

The blessing with which the priest blesses the reader of the Lections 30 

Blessed is God the Lord of all who maketh us wise with his 
holy teaching : and upon the reader and upon the hearers be 
his mercy outpoured at all times for ever 

256 The Persian Rite 

And they read the Lections 

{And it came to pass when the lord to the ground 

BEFORE HIM 2 KtHgS H 1-15. 

5 BRETHREN ActS i l-\\\. 

And they proceed to the Shurdya 

(God is gone up with a merry noise: and the Lord with 

THE sound of the TRUMP 

Let us honour the ascension of Christ with songs of 
10 the Spirit: Halleluiah halleluiah, yea halleluiah 

O sing praises, sing PRAISES UNTO OUR GoD : o sing praises, 

sing praises unto our KING 

Let us honour the ascension of Christ etc 
For God is the king of all the earth : sing ye praises 

15 WITH understanding 

Let us honour the ascension of Christ etc 
God reigneth over the heathen 

Let us honour the ascension of Christ etc 
God sitteth upon his holy seat 
20 Let us honour the ascension of Christ etc 

Glory be to the Father and to the Son and to the Holy Ghost 

Let us honour the ascension of Christ etc 
From everlasting to everlasting world without end. Amen 

Let us honour the ascension of Christ etc 
25 Let all the people say Amen and amen 

Let us honour the ascension of Christ etc 
God is gone up with a merry noise : and the Lord with 

THE sound of the TRUMP}. 

Prayer before the Apostle °- 

30 Enlighten for us, o our Lord and our God, the motions of our 
thoughts to give heed to and understand the pleasant sound 
of thy lifegiving and divine commandments : give us in thy 
grace and mercies to derive from them the profit love and hope 

» On memorials and in the fast, Sundays in the fast excepted Do thou, o wise 
governor which marvellously carest for thine household, the great treasure- 
house which pourest forth all helps and blessings in thy mercy, turn thee, we 
beseech thee, o our Lord, pity and have mercy upon us as thou art wont at all 
times, Lord of all, Father and Son and Holy Ghost, for ever. 

The LitiLTgy of the Nestor ians 257 

and salvation which is meet for soul and body and to sing to 
thee continual praise without ceasing at all times, Lord of all, 
Father and Son and Holy Ghost, for ever. Amen 

And when the deacon ivho reads the Apostle says 

Bless, o my Lord 5 

the priest answers 
Christ make thee wise by his holy teaching and make thee as a beautiful 
mirror to those who hearken unto thee 

Whctt the priest goes doivn from the bema and reaches the door of the 

altar he and the deacon both incline and the deacon says 10 

Let us pray. Peace be with us 

They all go doivn to the nave and sing the Turgdma before the Apostle 

O ye that have been invited by the great purpose to the living 

marriagefeast of the banquet of the king of those in heaven 

and those in earth ^5 

Behold the fire of the gospel and cleanse away all worldly 

thoughts from your minds with the divine furnace 
The Lord hath opened the treasure of benefits before them that 

made request to him and hath said Come receive the 

deed of remission of your trespasses, o ye sinners 20 

Purify your heart and be converted like children and become 

inheritors of the kingdom on high and members of the 

Lo the gospel is preached unto you by spiritual voices and 

openeth for you the road to earthly blessings 25 

It is meet that ye turn from the laws of children to the law 

of truth like Paul the son of the Hebrews 
Armed was he when the Lord saw him zealous in Israel 

and called him to be zealous among the people of the 

christians 3° 

See, lo he was blinded to the commands of the law and his eyes 

were opened by the commands of Jesus 
He drove from his soul all false thoughts and was made an 

apostle and preached his power among the Greeks 
It is fitting that we listen to his glorious and true words which 35 

he preacheth now in the epistle to {Timothy 

The Apostle 

{This charge I commit unto thee holiness with 


.258 The Persian Rite 

SOBRIETY. These things I write unto thee 

RECEIVED UP IN GLORY I Tim. i 18 — U 15, Hi 14-1O] 

\Thcy say 

Glory be to the Lord of Paul]. 

g And the priest prays quietly 

Thee, o brightness of the glory of thy Father and ex- 
press IMAGE OF the person of him that begat thee, who wast 
revealed in the body of our manhood and didst enlighten the 
darkness of our knowledge by the light of thy gospel, we 
10 confess and worship and glorify at all times, Lord of all, Father 
and Son and Holy Ghost, for ever. Amen 

When the priest goes to make ready the Gospel {he says^ 

Glory be to the eternal mercy which sent thee unto us, 
o Christ THE light of the world and the life of all, for ever. 
15 Amen 

When he takes up {the Gospel) to go out {of the altar he says) 

Make us wise by thy law, enlighten the motions <of our 

thoughts) by thy knowledge and sanctify our souls by thy truth 

and grant us to be obedient to thy words and to fulfil thy com- 

20 mandments at all times, Lord of all. Father and Son and Holy 

Ghost, for ever. Amen 

Of the censer 

O my Lord, may the sweet savour that was wafted forth 
from thee when Mary the sinner poured the fragrant oint- 
25 MENT UPON thine head be mingled with this incense which we 
place to thine honour and for the pardon of our offences and 
of our sins. Lord of all. Father and Son and Holy Ghost, 
for ever. Amen. 

3o { to the tune : Shepherd of Israel 


Halleluiah halleluiah, yea halleluiah 
35 And his strength is in the clouds : o God, wonderful 

ART thou in thy HOLY PLACES 

Halleluiah halleluiah, yea halleluiah 

The Liturgy of the Nestorians 259 

Even the God of Israel : he will give strength and 
power unto his people : blessed be god 
Halleluiah halleluiah, yea halleluiah}. 

The deacon says in an audible voice 

Stand we prepared to hear the holy Gospel 5 

If it is a day of the mystery he says 

Be Still and silent 

Titrgdma before the Gospel 

{(^ O ye who believe in the Lord, the being, the cause and the 

head, make ready your intent to hear the divine mysteries 10 
o The eternal Son the Word of the Father put on manhood 

and was revealed in the world for the renewal of all and 

the salvation of men 
v55j^ He perfected all righteousness in doublewise and the holy 

came to be baptized of John 15 

? The Spirit led him to fight and struggle in the quiet wilder- 
ness and made him to war during his fast and he 

vanquished the evil one 
oj Then he began to do miracles among the struggling people, 

restoring the sick and healing the diseases of body and 20 

o And after all his dispensation he came to suffering and 

perfected the mystery of the salvation of our lives and 

an hallowed death 
) He vanquished Satan and death and rose again not suffer- 25 

ing : his resurrection made true the resurrection of the 

bodies of mankind 
w» His witnesses the xij apostles clothed with holiness recounted 

how they had seen him and touched him and heard his 

voice and how he had eaten of the honey 30 

^ The Mount of Olives was their appointed place on the 

thursday whereon the way of the highest was opened 

for the ascension 
** He gave a blessing lifting up his spotless hands to the xij 

and to all the multitude on the day of his ascension 35 

^ An impalpable vehicle of fire held him and the king rode 

therein in the stead of a chariot of horses 
S 2 

26o The Persian Rite 

^ The air rent before the apostles and before the sun when 

he was ascending to him that sent him in a visible 


« The angels in all their orders cried Holy and celebrated 

5 the king in procession as he was entering the castle 

where feet tread not 

^ The spiritual ones came down to comfort the troubled heart 

of the xij with voices of joy and reassurance 
.o) The message to you of this Jesus who is now gone up : thus 
lo he shall come at the end and evening of the world 

>^ The highpriest entered the great dwellingplace of the holy 
height to exercise his priesthood for mankind and the 
distressed race 
s3 The king returned to the palace of his kingdom with the 
15 garment which he took of us and put his enemies as 

a footstool under his feet 
» The express image of the person, the temple of the Word, 
without separation, hath reclined on his throne and all 
creation serveth his will 
20 ^ Legions of bright and flaming ones stood to minister to Christ 
the king without ceasing 
> Their head mar Gabriel was deacon to the testaments and 

ministereth for ever 
sM, Heaven and earth are held and subdued beneath his power 
25 and are written and included in a deed of love under 

his great name 
I Luke made a collected account of the ascension : incline 
your ears to hearken to his word with a collected mind} 

The priest proceeds and says 

30 Peace be with you 

and they answer 

And with thee and with thy spirit 

He reads the Gospel 

(And as they thus spake blessing God. Amen 

35 5. Luke xxiv 36-53} 

and when he has finished they say 

Glory be to Christ our Lord. 

The Liturgy of the Nestorians 261 

The Anthem of the Gospel 

{God is gone up with a merry noise: and the 
Lord with the sound of the trump 

The firstfruits who took our nature is gone up to the heaven 
of heavens on high, the onlybegotten Word of the Father 5 
celebrated in procession with chariots of cherubin, and hath 
opened a way for our race and made peace in the height and 
in the depth and made them rejoice in the day of his ascension. 
He hath entered into the divine holy of holies to exercise 
his priesthood for our salvation and hath sat down on the seat 10 
of his kingdom at the right hand of the Father who sent him, 
and hath lifted us up with him and set us on his right hand, 
as it is written. Glorify and confess him with fear and love 
for this grace, for he is the head and substance of the holy 
church. Beseech him and beg of him that he pity us 15 

He rode upon the cherubin and did fly. Thou 
art gone up on high, thou hast led captivity captive 

The firstfruits who took etc 

Glory be to the Father and to the Son and to 
the Holy Ghost 20 

In the great day of the Ascension of the heavenly king of 
kings to the great height of heaven he lifted up his holy 
HANDS AND BLESSED the Company of the apostles and was 
SEPARATED FROM the disciplcs and ascended in glory into 


FROM THEIR SIGHT and the disciples saw him not. And behold 
TWO angels standing in white apparel and saying to the 
company of the apostles Ye men, why stand ye gazing up 


COME in glory in the great day of the resurrection. The dis- 30 
ciples RETURNED in sorrow from the mount called the 
Mount of Olives and were daily in the temple glorifying 
and blessing the Lord. According to the commandment they 
tarried in the temple of Jerusalem until they were endued 
with the Holy Ghost, and they were witnesses in all Judaea 35 
AND in Jerusalem and preached and announced the gospel 
and made disciples and baptized in the name of Jesus. 
To him be glory}. 

262 The Persian Rite 


The deacon says the cdruzutha While the cdruzutha is being said. 

Let US all stand up as is right ^^^ ^''"^^^ ^"^ *^^ ^^^^^^ *^^^' so and 
5 with joy and rejoicing (on *^' "^'"T '''^'" '!"' '"'"'" """^ '^' ^"'"' 

. •' ° censes the paten [saying 

week days in sorrow and „, . . ^, , ,., 

, , , , , This paten is blessed, like the paten 
care): let us beseech and „f ^he blessed apostles in the upper- 
say O our Lord; have room, o creator of sweet herbs and 
mercy upon us pleasant spices, in the name of the 
lo The people answer Father and of the Son and of the 

O our Lord, have mercy ° "^ 

At this time also the mddpra which 
^ has hitherto being lying on the altar is 

He proceeds p^t ^^j 

Father of mercies and God And he takes the paten and goes and 

^5 OF ALL COMFORT, WC be- places hosts on it according to his discre- 

Seech thee tion and places the paten in the treasury, 

until the cdruzutha is finished 
The people answer after each clause 

O our Lord, have mercy upon us 
O our Saviour who carest for us and suppliest all things, we 
20 beseech thee 

For the peace safety and security of all the world and of all the 

churches we beseech thee 
For our land and all lands and for those who live therein in 
faith we beseech thee 
25 For a moderate climate and a seasonable year, for the fruits 
and produce, and for the prosperity of all the world we 
beseech thee 
For the welfare of our holy fathers NN^ and all them that serve 
under them we beseech thee 
30 t For the kings who have power in this world we beseech thee 
O merciful Lord who in mercy governest all, we beseech thee 
t For orthodox presbyters and deacons and all our brotherhood 
in Christ we beseech thee 

• The patriarch, the metropolitan and the bishop. 

t Said only on Sundays, on feasts of our Lord and on memorials of saints. 

The Liturgy of the Nestorians 263 

O thou that art rich in mercy and overflowing with compas- 
sion, we beseech thee 

tThou that art before all worlds, whose power abideth for 
ever, we beseech thee 

Thou that art by nature good and the giver of all good things, 5 
we beseech thee 

tThou that hast no pleasure in the death of a sinner but 


LIVE, we beseech thee 
Thou that art glorified in heaven and worshipped on earth, we 10 

beseech thee 
tThou who in thine holy {ascension} madest the earth to 


Thou THAT by nature hast immortality and dwellest in the 
excellent light, we beseech thee 15 


in thee, we beseech thee 
Save us all, o Christ our Lord, in thy grace, increase in us thy 
peace and tranquillity and have mercy upon us 

And another 20 

The deacon 

Let us pray. Peace be with us 

Let us pray and make request to God the Lord of all 

R Amen 

That he hear the voice of our prayer and receive our 25 

petition and have mercy upon us 

For the holy catholic church here and everywhere let us pray 

and make request to God the Lord of all 

R Amen 

That his peace and tranquillity abide in it unto the end 3° 
of the world 

For our fathers the bishops let us 

R Amen 

That they may stand at the head of all their dioceses : 
without blame or stain all the days of their life 35 
And especially for the welfare of our holy fathers NN let us 

R Amen 

t Said only on Sundays, on feasts of our Lord and on memorials of saints. 

264 The Persian Rite 

That he may keep and raise them at the head of all 
their dioceses : that they may feed and serve and 


ZEALOUS OF GOOD and fair works 

5 For presbyters and deacons who are in this ministry of the 
truth let us 

R Amen 
That with a good heart and pure thoughts they may 
minister before him 

10 For all the discreet and holy congregation children of the holy 
catholic church let us 

R Amen 

That they may accomplish their good and holy course 
and receive of the Lord hope and promise in the 


For the memorial of the blessed mart Maryam the holy virgin 
mother of Christ our saviour and lifegiver let us 

R Amen 

That the Holy Ghost who dwelt in her sanctify us by 
20 his grace and perfect his will in us and seal in us 

his truth all the days of our life 

For the memorial of the prophets and apostles and martyrs and 
confessors let us 

R Amen 

25 That by their prayers and sufferings he give us with 

them a good hope and salvation and account us 

worthy of their blessed memorial and their living 

and true promise in the kingdom of heaven 

For the memorial of our holy fathers mar Diodorus and mar 

30 Theodorus and mar Nestorius bishops and doctors of the 

truth, and mar Ephraim and mar Narsay and mar Abraham 

and all the holy ancient and true doctors let us 

R Amen 

That by their prayers and petitions the pure truth of 
35 the doctrine of their confession and of their faith be 

kept in all the holy catholic church unto the end 
of the world 

The Liturgy of the Nestorians 265 

For the memorial of our fathers and brethren faithful and true 
who have died and departed from this world in the true 
faith and orthodox confession let us 

R Amen 

That he loose and forgive their transgressions and 5 

offences and account them worthy to have jo}^ 

with the just and righteous who were wellpleasing 

unto his will 

For this country and them that dwell therein, for this house 

and them that care for it, for this town or village and 10 

them that dwell therein, and especially for this congregation 

let us 

R Amen 

That he remove from us in his grace the sword and 
captivity and robbery and earthquakes and hail 15 
and famine and pestilence and all evil plagues that 
are against the body 

For them that err from this true faith and are held in the 
snares of Satan let us 

R Amen 20 

That he turn the hardness of their hearts and make 
them to know that God is one, the Father of truth 
and his Son Jesus Christ our Lord 

For them that are grievously sick and tried of evil spirits 
let us 25 

R Amen 

That our Lord and our God send his angel of mercy and 
healing to visit and cure and heal and help and com- 
fort them in the multitude of his grace and mercy 

For the poor and afflicted, orphans and widows, the tormented 30 
and troubled and grieved in spirit in this world let us 

R Amen 

That he give them what they need by his grace and 
supply them in his mercy and comfort them in 
his compassion and deliver them from him that 35 
despitefully useth them 

Pray and make request of God the Lord of all that ye be 

266 The Persian Rite 

the Lord God of hosts with all your heart and all your 
soul, for he is God the Father of compassion, merciful 
and pitiful, that willeth not that those whom he hath 
5 fashioned should perish but that they should repent 

and live before him. And especially are we bound to 
pray and confess and worship and glorify and honour and 
exalt our God the adorable Father Lord of all who by his 
Christ wrought a good hope and salvation for our souls, 
lo that he fulfil in us his grace and mercy and compassion unto 

the end R Amen 

The deacon proceeds 

With request and beseeching we ask for the angel of peace 

and mercy R From thee, o Lord 

J 5 Night and day throughout our life we ask for continual peace 

for thy church and life without sin R From thee, o Lord 

We ask continual love, which is the bond of perfectness, 

with the confirmation of the Holy Ghost 

R From thee, o Lord 

2o We ask forgiveness of sins and those things that help our lives 

and appease thy godhead R From thee, o Lord 

We ask the mercy and compassion of the Lord continually at all 

times R From thee, o Lord 

Let us commit our souls and one another*s souls to the Father 

25 and the Son and the Holy Ghost 

When the cdruzutha is finished the priest says 

We beseech and ask of thee, o Lord God of hosts, perfect 
with us thy grace and pour out thy gift by our hands : and may 
the mercy and compassion of thy godhead be for the remission 
30 of the offences of thy people and for the forgiveness of the sins 
of all THE SHEEP OF THY PASTURE whom thou hast chosen 
to thyself in thy grace and mercy. Lord of all, Father and Son 
and Holy Ghost, for ever. Amen. 

ae The deacons say with a loud voice 

Bow down your heads for the imposition of hands and receive 
the blessing 

The Liturgy of the Nestorians 267 

arid the people bow their heads with the deacons and the priest repeats this 
Imposition of hands in his heart quietly, inclining himself the while 

O Lord God of hosts repeaty thine is the holy catholic church 
which was purchased by the great passion of thy Christ, the 
SHEEP OF THY PASTURE : and through the grace of the Holy 5 
Ghost who is of one nature with thy glorious godhead are 
given the degrees of the imposition of hands of the true priest- 
hood : in thy merc}^, o my Lord, thou hast vouchsafed to the 
feebleness of our frail nature to become known members of 
the great body of the holy catholic church and to administer 10 
spiritual helps to the souls of the faithful. Do thou then, o my 
Lord, perfect thy grace with us and pour out by our hands thy 
gift : and may the mercy and compassion of thy godhead be 
on us and on this people whom thou hast chosen to thyself 

and he raises his voice and says j- 

and grant unto us, o my Lord, by thy compassion that all the 
days of our life we may all alike and together be wellpleasing 
to thy godhead in good works of righteousness which appease 
and reconcile the glorious will of thy majesty and that we 
be accounted worthy by the help of thy grace to raise to thee 20 
praise and honour and confession and worship at all times. Lord 
of all. Father and Son and Holy Ghost, for ever. Amen. 

<'the offertory> 

And the deacons enter the altar saying 

Let him that hath not received baptism depart 25 

Let him that doth not receive the sign of life depart 
Let him that doth not accept it depart 
Go, ye hearers, and watch the doors. 

THE Lord 

And they begin the anthem The priest goes to put the mysteries 

I WAITED PATIENTLY FOR ^'' ^^^^ altar: and when he puts the 30 

vessels on the altar, the priest takes the 
paten and the deacon the chalice 
The body of Christ and his The priest takes the paten in his left 

precious blood are upon the hand and the chalice in his right putting 
holy altar. Let us all draw his hands in the form of a cross 35 

nigh to him in fear and love ^«^ ^^'^ deacon says 

and with the angels sing aloud Let us pray. Peace be with us 


The Persian Rite 

unto him Holy holy holy 
Lord God 

The poor shall eat and 
be satisfied 
5 The body of Christ and his 
precious blood etc 

Glory be to the Father and 
to the Son and to the Holy 
10 On the holy altar let there 
be a memorial of the virgin 
Mary the mother of Christ 
From everlasting to ever- 
lasting world without end 

15 O ye apostles of the Son 
and lovers of the onlybegotten, 
pray that there be peace in 

Let all the people say 
20 Amen and amen 

Thy memorial, o our father 

[the patron saint], is Upon the 

holy altar with the just who 
have overcome and the martyrs 
25 who have been crowned 

or this 

Lo all the departed lay down 

in thine hope that in the 

glorious resurrection thou 

30 mightest raise them up in 


And going outside the sanctuary the priest lades the deacons with the 
cross and the gospels and says 

Christ our Lord account you worthy to meet him with open face. Amen. 

35 And they draw back the veil and the priest begins the Anthem of the 

Mysteries for the day and those within the altar repeat it 

and the priest says 

Let US send up praise to thy 
glorious Trinity at all times for 
ever. May Christ who was 
sacrificed for our salvation and 
who commanded us to make 
a memorial of his death and 
burial and resurrection receive 
this sacrifice at our hands by 
his grace and mercy for ever. 

and he strikes the paten on the 
chalice three times and each time he 

After thy commandment, o 
our Lord and our God repeat, 
these glorious and holy and 
lifegiving and divine mysteries 
are placed and ordered on the 
propitiatory altar until the 
coming of our Lord the second 
time from heaven : to whom 
be glory at all times for ever. 

He orders the mysteries upon the 
altar and covers the mysteries carefully 
ivith a veil. 

The Liturgy of the Nestorians 


The Anthem of the Mysteries 
I Tune : By the care of thy will to us 

i will magnify thee, o 
God my king 

The habitation our Saviour 
entered is not that which Moses 
made of old, which the high- 
priest alone was commanded 
to enter : but he entered into 
heaven to exercise his priest- 
hood and prepare the kingdom 
which passeth not away. Al- 
beit he deserved not to die, 
he gave himself for us that 
we might be made righteous 
like him. Blessed is he that 
took what is ours and dwelt in 
it and made it head and lord 
and judge. O thou being that 
dwellest on high, glory be to 

More than all the dwel- 
lings OF Jacob, o how 
amiable are thy dwel- 
lings, thou Lord of 


The habitation our Saviour 
entered etc) 

Glory be to the Father and 
to the Son and to the Holy 

I The habitation our Saviour 
entered etc] 

From everlasting to ever- 
lasting world without end. 

Arid the priest worships towards the 
four sides of the bema : first he wor- 
ships twice towards the east and then 
to the right, then once towards the east 
and 1-aises himself up. And then he 5 
worships twice towards the east and 
then once to the left and then once to the 
east and behind hint once 

And he says Glory be in the anthem 
of the mysteries and comes down and 
gives the peace to the people. And when 
he comes as far as the deacons, they 
worship one towards another and he ^^ 
says to them 

God the Lord of all be appeased 
with your ministry, adorn you with 
all beauty and enrich you with all the 
benefits of his gift world without end 40 


The Persian Rite 

Make the right hand of thy 
mercy, o our Lord Jesus, to 
overshadow and abide on thy 


5 PASTURE. Lord, thy mercy is 
for ever on thy worshippers : 
cast not the work of thine hands 
into the hands of the evil one. 
Make true. Lord, this promise 
I o which thou madest to the twelve 


OF days. Be with us as with 
thine apostles by the help of 
thy grace and * deliver us from 
15 temptations and give us time 
full of peace that we may con- 
fess and worship and glorify 
thy great and holy name at all 

20 repeat three times from *. 

When he comes to the door of the 
sanctuary, i. e. of the altar, he ivorships 
and says 

Having our hearts sprinkled 
and clean from an evil conscience 
may we be accounted worthy to enter 
into the holy of holies high and ex- 
alted and in purity and circumspection 
and holiness to stand before thine 
holy altar and offer to thee spiritual 


and he proceeds 


ALL MY MISDEEDS in the great multi- 
tude OF THY mercifulness, Father and 
Son and Holy Ghost, for ever 
or if he has not opportunity for this 
he says 
Our Lord Jesus Christ be with us 
all in his grace and mercy for ever. 

\_The preceding from Having our 
hearts is sometimes said after the 
anthem is finished^. 


The priest goes up to the door of the altar and worships and stands 

and stretches forth his hands and says with a loud voice 

30 We believe in one God the Father almighty, maker of all 
things visible and invisible. And in one Lord Jesus Christ the 
only Son of God the firstborn of every creature, who was 
begotten of his Father before all worlds and not made, very God 
of very God, of one substance with his Father : by whom the 

35 WORLDS were framed and all things were created : who for us 
men and for our salvation came down from heaven and was incar- 
nate of the Holy Ghost and was made man and was conceived 
and born of the virgin Mary and suffered and was crucified in the 
days of Pontius Pilate and was buried and rose again the third 

The Lihtrgy of the Nestorians 


day according to the scriptures and ascended into heaven and 
sat down on the right hand of his Father and shall come again 
to judge the dead and the quick. And in one Holy Ghost, the 
Spirit of truth, who proceedeth from the Father, the Spirit 
the giver of life. And in one holy and apostolic catholic church: 5 
and we acknowledge one baptism for the remission of sins and 
the resurrection of our bodies and the life everlasting. Amen. 

(preparation for the anaphora) 

And they enter quickly and worship three times, and while the priest 
is worshipping before the altar he says 
God the Lord of all be with us all in us all by his grace and mercy for ever. 


Here the priest washes his hands [in the place of the deacon'\ and they make the 
sign of the cross [in the air with joined hands] tozvards all the [four consecration-] 

crosses of the altar : and the deacons say the cdruzutha i c 

And then the priest says to the deacon who completes 
God the Lord of all strengthen thee to glorify him with his praises 

The deacons [say very slowly] 

Let us pray. Peace be 
with us 
Pray for the memorial of our 
fathers the catholici and 
bishops and of all presby- 
ters and deacons and young 
men and virgins and of all who 
have departed and passed 
from this world in the belief 
of the truth and of all our 
fathers and brethren, of all 
our sons and daughters and 
of all faithful and Christ- 
loving kings and of all pro- 
phets and apostles and of 
all martyrs and confessors 
of this and every place : 
that God crown them in the 
resurrection from the dead 
and give us with them a 
good hope and a portion and 

And turning his face to the altar 
and offering three mdtumyas, at each 
mdtHmya he advances nearer and at 20 
the beginning of the mdtUntya he begins 
and beseeches thus, whispering with his 
lips this prayer 

Glory be to thee the finder of the 
lost : glory be to thee the gatherer of 25 
the dispersed : glory be to thee the 
bringer nigh of them that are afar off : 
glory be to thee the turner back of the 
wanderers to the knowledge of the 
TRUTH : glory be to thee, o my Lord, 30 
who didst call me, even frail me, by 
thy grace and didst bring me nigh to 
thee by thy compassion and didst set 
me as a known member in the great 
body of thine holy catholic church that 35 
I may offer before thee this sacrifice 


which is a memorial of the passion 
and the death and the burial and the 
resurrection of our Lord and Saviour 40 
Jesus Christ in whom thou wast well 
PLEASED and reconciled to forgive the 
sins of all mankind 



The Per si ail Rite 


an inheritance and life in 
the kingdom of heaven 
May this offering be received 
with openness of face and 
sanctified by the word of 
God and by the Holy 
Ghost that it be to us for 
help and salvation and life 
world without end in the 
kingdom of heaven by the 
grace of Christ. 



Here I inform thy love, o my lord, 
that as the priest draws near before the 
altar, just as he draws near beseeching, 
he worships until he reaches the altar. 
And then he worships and rises and 
kisses the middle and then he worships 
and rises and kisses the right horn and 
then he worships and rises and kisses 
the left horn and then he worships and 
rises and kisses the middle and the right 
side and the left side and he looks to- 
wards those on the right side ivhile 
himself inclining on the left and wor- 
ships towards them and says 

Bless, o my Lord. My brethren, 
pray for me that this offering be 
accomplished at my hands 

and they return answer to him 

God the Lord of all strengthen thee 
to fulfil his will and receive thine 
offering and be wellpleased with thy 
sacrifice for us and for thyself and for 
the four corners of the world by the 
grace of his compassion for ever. Amen 

And then he repeats 

Glory be to thee the finder of the 
lost (^etc^ 

worshipping and rising and kissing the 
middle and then worshipping and rising 
and kissing the right side and then 
worshipping and rising and kissing the 
left side and offering a matUniya and 
rising and kissing the middle and the 
right side and the left side, looking 
towards those on the left side himself 
inclining on the right and saying 

Bless, o my Lord. Pray for me, my 
brethren and my beloved, that I be 
accounted worthy to offer before our 
Lord Christ this sacrifice living and 
holy for myself and for all the body of 
the holy church by the grace of his 
compassion for ever. Anien 

The Liturgy of the Nestor tans 273 

avid they return answer to him 

God the Lord of all be wellpleased 
with thy sacrifice and receive thine 
offering which thou offerest for us 
and for thyself by his grace and mercy 5 
for ever. Amen 

Avid then he says 

Glory be to thee the finder of the 
lost (^etc) 
ivorshipping after the former order. 10 

And when the deacon says May this 
offering be received the priest ivorships 

towards him and says on this wise 

This offering is offered for all the 
living and the dead : may it be received 15 
of my sinfulness before the dread tri- 
bunal of thy majesty, o our Lord, with 
openness of face 

And then the priest goes down quickly 
from the raised place and turning his 20 
face towards the deacon who completes 
worships towards him and says on this 
Christ make true thy words and 
receive the fruit of thy lips and 25 
pardon the trespasses and sins of all 
them that hearken to thee 

And then he turns his face to the 

altar and offers a mdtHntya and kneels 

till the cdruziitha is finished and whilst 30 

he kneels he repeats quietly in his heart 

this prayer beseechingly 


Yea, o our Lord and our God repeat^ 
look not on the multitude of our sins 35 
and let not thy majesty abhor the 
weight of our evil deeds, but in thine 
unspeakable merc}'^ receive this sacri- 
fice at our hands and through it give 
strength and sufficiency that thou 40 
mayest be able to pardon our many 
sins ; that when thou art revealed at 
the end of the times in the manhood 

2 74 ^/^^ Persian Rite 

which thou hast taken of us we may 
FIND in thj' presence grace and mercy 
and be accounted worthy to give praise 
with the illustrious multitudes. 
5 When the cdrusiktha is finished he rises and kisses the altar and repeats 

the g''haittha without stretching out his hands before the altar 
And know that here he must not stretch out his hands at all because he has 
not received boldness. And at the other g^hdnthas, then let hitn stretch out his 
hands because he has now received boldness, and at each g^hdntha he worships 
\o before the altar at the beginning and at the end. And his position shall be about 
a cubit distant frotn the altar and the space between his hands of like measure, 
and he shall bow his head to his knees. At the end of every g^'hdntha he shall 
worship and kiss the middle of the altar 
Then he offers the Kudddsha of the blessed apostles mar Addai and mar Mari 
15 who made disciples of the east. And with it they consecrate from the Sabbath 
of the Resurrection till the Annunciation and on memorials of the Depaiied and 
on memorials of the Saints and on ordina>y days 
And the priest says 

Bless, o m}^ Lord : bless, o my Lord : bless, o my Lord 
20 My brethren, pray for me 

and they answer 

Christ hear thy prayers : Christ receive thine oflfering : Christ 
illuminate thy priesthood in the kingdom of heaven and be well- 
pleased with this sacrifice which thou offerest for thyself and for 
25 us and for all the whole world that looketh for and expecteth his 
grace and his mercy for ever 

And the priest repeats the first g^hdntha of the apostles in a loiv voice 

We confess, o my Lord, the overflowing riches of thy grace 
towards us repeaty in that albeit we are sinners and of no account 
30 thou hast accounted us worthy by reason of the multitude of thy 
mercies to administer the holy mysteries of the body and blood 
of thy Christ, asking for the help which is of thee for the 
strengthening of our souls * that with entire love and belief of 
THE TRUTH wc may administer thy gift to us 

y^ {repeat the beginning and the end of each g^hdntha) 


and that we may raise to thee praise and honour and confession 
and worship now and ever and world without end 

he crosses himself and the people answer 

40 Amen. 

The Liturgy of the Nestorians 275 

Ar.d the priest proceeds 

Peace be with you 

and they answer 

And with thee and with thy spirit 5 

Furthermore I write the diptychs, that is the book of the living and the dead, 
ivhich they read at the time of the mysteries before the door of the altar en 
feasts of our Lord and on Sundays 
First he that is on the right hand begins and ^ys 

Let US pray. Peace be with us 10 

Let us pray and beseech of God the Lord of all for the peace 

of the holy catholic church here and in every country 
Let us pray also for the welfare of our holy fathers mar TV 
catholicus and patriarch and mar N bishop and metropolitan 
Let us pray also for our fathers the bishops who are in this life 15 
Let us pray also for the presbyters and deacons and subdeacons 
and readers and monks and laymen, the faithful, men and 
women, young men and maidens, orphans and widows, who 
walk in this world with a good name and in seemly con- 
versation. Amen 20 
Let us pray for the peace of kings and governors of this world 
Let us pray also for those who are in affliction and persecution 

for the sake of God 
Let us pray also for the peace of the holy catholic church in all 
the world. Amen 25 

[and the people answer 

That God in his compassion visit all divisions of it with those 
things which help soul and body by his grace and mercy 
world without end 3° 

[and they answer'] 


He proceeds and recites the book of the dead 

Let us pray. Peace be with us 

Let us pray and beseech God the Lord of all 35 

That this oblation be accepted for all the just and righteous 

fathers who were wellpleasing in his sight [let us pray] 

T 2 


The Persian Rite 

Also for the memorial of Adam and Abel and Seth and Enosh 

and Noah and Shem and all the just let us pray 
And of Abraham and Isaac and Jacob and Joseph and all the 

faithfuj [let us pray] 
And of Melchisedek and Aaron and Zacharias and all priests 

let us pray 
And of Moses and Samuel and David and Nathan and all 

prophets [let us pray] 
And for the memorial of mart Maryam the holy virgin who bare 

Christ our Lord and our Saviour 
And of mar John the baptist the herald of Christ our Saviour 
And of Peter and Paul and Matthew and Mark and Luke and 

John and of all the apostles and of mar Addai and mar 

Mari the apostles who were the converters of this eastern 

And of Stephen the firstborn of the martyrs and of all confessors 
And for the memorial of Simon and Shahdost and Be arba'sh- 

min and Babhay and Abha and Ishuyabh catholici and 


30 And of 

















2 5 Achadhe'abhuy George 



















30 Achi 




















35 Silas 












The Liturgy of the Nestorians 


catholici patriarchs who have departed, from this eastern 

Also for the memorial of our holy fathers the cccxviij bishops 

who were assembled at the city of Nicaea for the raising 

up of the true faith 5 

Also for the memorial of 








I Hurmizd 



















































bishops and 


who have departed from tl 


for the memorial of our holy fathers 

Mar James 




























Mar Sergius 



























The Persian Rite 

John 'Abhdishu Michael Ishu'yabh 

'Abhdishu Gabriel 'Abhdishu 

Ishu'z^kha 'Abhdishu Yabh'alaha 

bishops metropolitan who have departed from the second 
province of the holy city of ^ubhaj 

Also of our fathers 

Achuhde'emmih Shubhchal^'ala 

,- Mark 






























bishops who have departed from this country 
[Also for the memorial of our holy fathers 



Elidorus of 




























C hay ay 

Achuhde'emmih Sabhrlshu 
























bishops who have departed from this holy 


Also for the memorial of ShubhchaMshu bishop and metro- 
politan [and martyr] who converted the Galayi and the 
35 Daylumayi 

The Liturgy of the Nestor tans 


Also for the memorial of 





bishops and doctors 

And of Yulyani and Ephraim and Narsay and Abraham and 
John and Michael presbyters and doctors 

And for the memorial of the man of God and son of man, 
in whom grace was victorious in signs and wonders, our 10 
blessed father mar Gabriel, witnessed to for holiness and 
famous for strength and marvellous in deeds, the founder 
of the High Monastery and its holy school the mother of 

And for the memorial of our blessed father mar Abraham 15 
the interpreter of the divine scriptures and of Piyon 
and Moses and James and Ishurachmih presbyters and 








Mar Babhay 
















[Mar Acha 




John the 






hermits and strangers who were famous for comely and 
edifying conversation 

And for the memorial of the illustrious athletes and glorious 30 

Mar Isaac Mar Acha Jonah 
Mar Dencha Mar John Phenix 

Pithyon Mar Abhun Ananias 

Dumastyanus Abha Bauth 

and all their just and righteous companions. 



28o The Persian Rite 

Also for the memorial of our holy fathers 

Mar Kudhaway Mar 'Abhda Diodorus SergiusDudha 
Mar Abha Theodorus Sapor John 

strangers and religious who walked in angelic conver- 
5 sation 

Also for the memorial of the illustrious among saints and 

marvellous among weepers and great among religious and 

instructed among athletes and renowned in deeds mar 

rabban Bar'itta the sun of the saints and of Chanahlshu 

lo his faithful sister 

And of 

Mar Sergius George Pithyon Ishu'sabhran 

Bacchus Cyriac Mar Sabha Yuchana 

and the poor woman and her two sons, famous martyrs 
15 And for the memorial of 

Mar Sabhr- John son of Mar Shubhcha- Rabban Jo- 

Ishu the seers l^maran seph 

Mar Ch^nan- Mar'anammih Rabban Pran- Abraham 
Ishu ofZin si 

20 and all their companions, founders of the godly congre- 

gation of the monastery of Bith Quqa 
Also for the memorial of the holy martyrs and instructed 
athletes the sons of Gregory who are laid in this blessed 
25 Also for the memorial of mar John Daylomaya who built 
two monasteries of the Syrians 
Also for the memorial of the illustrious among saints and 
renowned in deeds and marvellous among confessors mar 
George the holy martyr in whose name was built an holy 
30 church 

Also for the memorial of rabban Sabha and the sons of Shemiini 

who are laid in this blessed village 
Also for the memorial of mar John the holy martyr witnessed 
to by his good deeds of holiness and of rabban Joseph 
35 his brother who are laid in this village 

[And for the memorial] of Constantine the victorious king and 

The Liturgy of the Nestoriajis 281 

of Helena his faithful mother and of Constantine and 
Constans and Jovian and Theodosius and ^%2,y and 
Naaman and Moriqi victorious kings 

Also for the memorial of the martyrs and renowned among 
athletes the raisers up of monasteries and churches and 5 
givers of gifts and alms, the sustainers of orphans and 
widows, the amir Matthew and amir Mas'od bey who were 
killed by the people of the Ishmaelites and laid in this 

Also for the memorial of the illustrious among athletes and 10 
providers of churches and monasteries, generous in alms, 
guardians of orphans and widows the amir Matthew and 
amir Hassan and amir Nijmaldin who departed in this 

Also for the memorial of all faithful and Christloving kings 15 

Also for the memorial of Aaron head of the scribes who gave 
alms and did good deeds in the holy church 

Also for presbyters and deacons and scholars who have de- 
parted from this church 

And of all them that in a true faith departed from this world of 20 
whom our Lord [alone] knoweth the names, that Elohim 
crown them in the resurrection of the dead. [Amen 

And the people ansiver^^ 

And our Lord make us all to partake with them in his 

grace and mercy for ever. Amen. 25 

The deacon says 

Give the Peace one to another in the love of Christ 

They give tlie peace one to another and say 

And for all catholici and bishops and presbyters and deacons 30 
and the whole company who have departed from the congrega- 
tion of the church and for the life and peace of the world : 
for THE CROWN OF THE YEAR that it be BLESSED and completed 
by THY GOODNESS : for every child of the church who is worthy 
to receive this offering which is before thee and for all thy 35 


The Persian Rite 

servants and thine handmaidens who stand before thee at this 

time : for all of them and for all of us be this offering accepted 

for ever. Amen 

and they make the procession of the peace. 


And the deacon says 

Let US all confess and make 
request and beseech the 
Lord in purity and groan- 

lo ing. Stand ye fairly and 
behold those things that are 
done in the fearful mysteries 
which are being hallowed. 
The priest hath drawn nigh 

15 to pray that by his mediation 
PEACE may be multiplied 
UNTO YOU. Cast down your 
eyes and stretch forth your 
thoughts to heaven 

20 Watchfully and diligently make 
request and beseech at this 
time and let no man dare 
to speak. Whoso prayeth 
let him pray in his heart. 

25 And in silence and fear stand 
ye and pray. Peace be with 

And the priest says this cushtipa quietly 
O Lord God of hosts repeat, aid my 
weakness by thy mercy and by the 
help of thy grace account me worthy 
to offer before thee this living and 
holy sacrifice for the help of the whole 
body and for the praise of thy glorious 
Trinity, o Father and Son and Holy 
Ghost, for ever 

And the priest rises and lifts the 
veil from the mysteries and folds it 
round about the chalice and paten and 

Forasmuch as thou hast by thy grace, 
o my Lord, accounted me worthy of 
thy body and thy blood, even so account 
me worthy of boldness before thee 


The prayer of the incense 

O our Lord and our God, may the pleasant savour which 

30 we offer thee before thine holy altar within thy glorious temple 

be acceptable unto thee and may it be for the joy of thine 

holy name and for the pardon of thy servants and of thy flock, 

o Father and Son and Holy Ghost, for ever. 


The priest says to the deacon 
Christ strengthen thee to do his will continually. 

The Liturgy of the Nestor tans 283 


And hi proceeds 


The grace of our Lord Jesus Christ and the love of 
God the Father, and the fellowship of the Holy Ghost 5 
be WITH us ALL now and ever and world without end 

he signs the mysteries and they answer 


and he proceeds 

Lift up your minds 10 

and they answer 

Unto thee, o God of Abraham and of Isaac and of Israel, 
o glorious king 

and he proceeds 

The offering is being offered unto God the Lord of all 15 

and they answer 

It is fit and right 

{and he raises his hands in every kdnUna in which now does not occur) 
and the deacon says 

Peace be with us 20 

And the priest kneels and prays secretly and says this cushdpa quietly 
O Lord Lord, give us openness of face before thee that with the boldness 
which is of thee we may accomplish this living and holy service with our 
CONSCIENCES CLEAN FROM all EVIL and bittcmess, and sow in us love and peace 25 
and concord one towards another and towards all men 

And he rises and kisses the altar. And it must also be made known that 
at the beginning and the end of every g^hdntha he makes a mdtUnJya and kisses 
the altar. And the priest proceeds stretching out his hands in due order and 

saying this g^hdntha 30 


Worthy of praise from every mouth repeat and of confession 
from every tongue and of worship and exaltation from every 
creature is the adorable and glorious name of thy glorious Trinity, 
o Father and Son and Holy Ghost, who didst create the world 35 
by thy grace and its inhabiters by thy mercifulness and didst save 
mankind by thy compassion and give great grace unto mortals. 

284 The Persian Rite 

Thy majesty, o my Lord, thousand thousands of those on 
high bow down and worship and ten thousand times ten 
thousand holy angels and hosts of spiritual beings, ministers 
of FIRE and SPIRIT, praise thy name * with holy cherubin and 
5 spiritual seraphin offering worship to thy sovereignty 


shouting and praising without ceasing and crying one to 


and tJ'.ey ansiver 

10 Holy holy holy Lord God of hosts 

heaven and earth are full of his praises and of the 

nature of his being and of the excellency of his 

glorious splendour 

Hosanna in the highest and hosanna to the son of David 

15 Blessed is he that came and cometh in the name of 

THE Lord 
Hosanna in the highest 

and each time they shout holy the priest makes a rndtfimya before the altar 
And he kneels and says this citshdpa 
20 Ciishdpa 

Holy holy holy Lord God of hosts : heaven and earth are full of 
his PRAISES and of the nature of his being and of the excellency of his 
glorious splendour: even as I fill heaven and earth, saith the Lord. 
Holy art thou, God the Father of truth, of whom every fatherhood in 
25 heaven and earth is named : holy art thou, eternal Son, by whom all 
things were made : holy art thou, Holy Ghost, being by whom all things 
are sanctified. Woe is me ! Woe is me ! for I am undone, because I am 


30 THIS PLACE, for this day I have seen the Lord face to face, and this is 


*And now, o Lord, let thy grace be upon us repeat and purge our unclean- 
ness and sanctify our lips and mingle, o my Lord, the voices of our feeble- 
ness with the hallowing of the seraphin and the halleluiahs of the angels. 
35 Praise be to thy mercies who hast made creatures of dust partakers with 
spiritual beings * 

And he rises and says 

Bless, o my Lord : bless, o my Lord : bless, o my Lord 
My brethren, pray for me 

40 and he repeats this g^'hdntha quietly 

The Lihir^y of the Neslorians 285 


And with these heavenly hosts we give thanks to thee, o my 
Lord repeat, even we thy servants weak and frail and miserable, 
for that thou hast given us great grace past recompense in that 
thou didst put on our manhood that thou mightest quicken it 5 
by thy godhead, and hast exalted our low estate and restored 
our fall and raised our mortality and forgiven our trespasses 
and justified our sinfulness and enlightened our knowledge 
*and, o our Lord and our God, hast condemned our enemies 
and granted victory to the weakness of our frail nature in the 10 
overflowing mercies of thy grace 

[Our Lord Jesus the . same night in which he was 
delivered up took bread and blessed and brake it and 
SAID Take, eat : this is my body which is broken for 
YOU : this do in remembrance of me. After the same 15 


SAYING This cup is the new testament in my blood : this 


or read it as in the other kudddshe^ 

Kdntina 20 

And for all thine helps and graces towards us let us raise to thee 
praise and honour and confession and worship now and ever 
and world without end 

and he signs the mysteries and they answer 

Amen. -5 

Atid the deacon says 

Pray in your minds. Peace be with us 

And the priest proceeds to this cushdpa kneeling and saying in his heart 

Cushdpa 30 

O Lord God of hosts, accept this offering for all the holy catholic church and 
for all the just and righteous fathers who have been wellpleasing in thy sight 
and for all the prophets and the apostles and for all the martyrs and confessors 
and for all mourners and distressed and for all the needy and tormented and 
for all the sick and afflicted and for all the departed who have been severed 35 
and have gone forth from amongst us and for this people that looketh for 
and awaiteth thy mercies *and for my frailty and misery and poverty repeat. 
Yea, o our Lord and our God, after thy mercies and the multitude 

2 86 The Persian Rite 

OF THY GOODNESSES deal thou with thy people and with my misery and 
NOT AFTER MY SINS and transgressions, but that I and these may be accounted 
worthy of the pardon of offences and the remission of sins through this holy 
body which we are receiving in the belief of the truth by the grace which 
5 is of thee. Amen*. 

Afid he rises and says 

Bless, o my Lord : bless, o my Lord : bless, o my Lord 
My brethren, pray for me 

atid he proceeds and repeats this g^hdntha quietly 
10 G<'hdntha 

Do thou, o my Lord, in thy many and unspeakable mercies 
repeat make a good and acceptable memorial for all the just and 
righteous fathers who have been wellpleasing in thy sight, in 

» Ciishdpa of the departed [which is used at memorials of the departed instead 
15 of or in addition to the foregoing] 

I worship thy grace, o my Lord, and I confess thy mercifulness, in that 
though I be unworthy by reason of my sins, thou hast brought me nigh unto 
thee in thy compassion and hast appointed me a minister and mediator of these 
glorious and holy mysteries, desiring of thee and beseeching thy sovereignty 

20 that they be for the tranquillity and peace of the world and for the preservation 
of thine holy church and for the increase of the true faith and for the exaltation 
of the righteous and for the pardon of sinners and for the acceptance of the 
penitent and for the return of them that are afar off and for the encouragement 
of the weak and for the refreshing of the tormented and for the comforting of 

25 the afflicted and for the healing of the sick and for the support of the poor and 
for a good memorial of the departed, and do thou to all of us, o my Lord, such 
things as help and are wellpleasing to thy sovereignty. *Yea, o Lord God of 
hosts repeat, may this offering be accepted in the heights above from my hands, 
sinner and offender that I am, like the offering of Abel in the plain and of Noah 

30 in the ark and of Abraham in the sacrifice of his son and of Elijah on mount 
Horeb and of the widow in the treasury and of the apostles in the upper room, 
and with the offering of the just and righteous fathers who from one generation 
to another have made their offering. Yea, our Lord and our God, may this 
offering be accepted for all the holy catholic church that it be established and 

35 kept immovable, and for priests and kings and rulers that they be established 
in the tranquillity of the churches and in the peace of their borders, and for the 
poor and needy and tormented and for the mourners and distressed and 
afflicted, and for all the departed who have been severed and have gone forth 
from among us, and for all those who stand before thine holy altar and make 

40 petition through my sinfulness : grant their requests, pardon their offences 
and blot out their sins. And for this land and them that dwell therein, and 
for this village and the inhabiters thereof: compass it, o my Lord, with a strong 
wall and turn away from it in thy grace hail and famine and death and the 
locust and the cankerworm and the caterpiller and let not the spoiler 

45 have power over us and let not them that hate us rejoice over us : and 
for N and M 

and he names the cause and the matter, kneeling before the altar: and every 
cause of his own or of others he here brings before God. 

The Liturgy of the Nestorians 287 

the commemoration of the body and blood of thy Christ 
which we offer unto thee pn thy pure and holy altar as thou 
hast taught us, and grant us thy tranquillity and thy peace all 
the days of the world. * Yea, o our Lord and our God, grant 
us thy tranquillity and thy peace all the days of the world repeat 5 


THAT THOU ART THE ONLY TRUE GoD the Father and that 
THOU HAST SENT our Lord Jesus Christ thy Son and thy 
BELOVED. And he our Lord and our God came and in his 
lifegiving gospel taught us all the purity and holiness of the 10 
prophets and the apostles and the martyrs and the confessors 
and the bishops and the doctors and the presbyters and the 
deacons and all the children of the holy catholic church, 
even them that have been signed with the living sign of holy 
baptism 15 

and when he says them that have been signed let him sign the throne from 
below upwards and from right to left, inclining the while. 

And liere he strikes his face with his hands 

And we also, o my Lord repeat three times, thy weak and frail and 20 
miserable servants who are gathered together in thy name, 
both stand before thee at this time and have received the example 
which is from thee delivered unto us, rejoicing and praising and 
exalting and commemorating and celebrating this great and 
fearful and holy and lifegiving and divine mystery of the passion 25 
and the death and the burial and the resurrection of our Lord 
our Saviour Jesus Christ 

The deacon says The priest rises and elevates his hands 

In silence and awe stand ye (^"^^ says 

and pray. Peace be with us. AND MAY THERE COME, 30 

O MY LORD, thine Holy 
Spirit and rest upon this offering of thy servants and bless it 
and hallow it that it be to us, o my Lord, for the pardon of 
offences and the remission of sins and for the great hope of 
resurrection from the dead and for new life in the kingdom of 35 
heaven with all those who have been wellpleasing in thy sight. 
And for all this great and marvellous dispensation towards 

288 The Persian Rite 

us * we will give thee thanks and praise thee without ceasing in 
thy CHURCH redeemed by the precious blood of thy Christ, 
with unclosed mouths and open faces 


5 lifting up praise and honour and confession and worship to thy 
living and holy and lifegiving name now and ever and world 
without end 

and he signs the mysteries and they answer 


lO [The veil is closed \ and he makes a tndtuniya before the altar, but let him 

not kneel 
and he proceeds 

Christ the peace of those above and the great tranquillity of 
those below, grant, o my Lord, that thy tranquillity and peace 

15 may abide on the four corners of the world and especially 
within thine holy catholic church, and grant peace to the priest- 
hood with the realm and make wars to cease in all the 
world and scatter the divided peoples that delight in 


20 sobriety and godliness 

And he proceeds 


o Father and Son and Holy Ghost, that though I be a sinner 
and weak yet by reason of the multitude of thy mercifulness thou 

25 hast in thy grace accounted me worthy to offer before thee these 
fearful and holy and lifegiving and divine mysteries of the body 
and blood of thy Christ that I may minister to thy people and 
SHEEP OF THY PASTURE the pardon of their offences and the 
remission of their sins and the salvation of their souls and the 

30 reconciliation of the whole world and the tranquillity and peace 
of all the churches 

He proceeds 

Have mercy upon me, o God, after thy great goodness 
O king Christ, have mercy upon me 
35 According to the multitude of thy mercies do away 
mine offences 

O king Christ, glory to thy name 

(^and in like manner alternately to the end of Ps. Uy 

The Liturgy of the Nestorians 289 

Unto thee lift I up mine eyes, o thou that dwellest in 


(^and the rest of Ps. cxxiii \~},a) 


\and he goes a second time into the place of the deacon and washes his hands'] 
Prayer of incense 

May our prayer and our petition be pleasant unto thee, o our 
Lord and our God, and may the smoke of our pleasant censer 
refresh thee like the censer of Aaron the priest in the tabernacle. lo 
And renew our souls with our bodies and be reconciled to thy 
creation for thy many mercies' sake, o creator of pleasant roots 
and sweet spices, Lord of all. Father and Son and Holy Ghost, 
for ever. Amen. 

(the fraction and consignation) 15 

The order of the signing and the breaking 
And he begins the order of signing and breaking and draws near with his 
hands outstretched and not folded as illiterate men do and he censes his hands 
and his face saying 

* Sweeten, o our Lord and our God, the savour of our 20 
uncleanness and our corruption with the sweet odour of the 
pleasantness of thy love and purify us therewith from the 
defilements of sin, o thou good shepherd, who wentest forth 
to seek us and didst find us when we were lost and wiliest our 
return. Pardon me mine offences and my sins, those I know 25 
and those I know not, in thy grace and thy mercies repeat three 


and say 

Bless, o my Lord : bless, o my Lord : bless, o my Lord 

* The mercifulness of thy grace, o our Lord and our God, 30 
bringeth us nigh unto these glorious and holy and lifegiving 
and divine mysteries albeit we are unworthy repeat thee times 

and the deacon answers htm 

In truth, o my Lord, we are not worthy. Have pity on us, 
o my Lord, for that we are not worthy for our frailty by reason 35 
of our many sins 

Each time after he says The mercifulness of he folds his hands on his 
breast in the form of a cross and kisses the middle of the altar and also the 
right side and the left side 


The Persian Ritt 

\The deacons begin 

See that it is I myself 
I am the bread which came 
down from on high, said our 
5 Saviour in the mysteries to his 
disciples. Whoso hath love 
approacheth and receiveth it 
and liveth for ever in me and 
inheriteth the kingdom 
^° Glory be to the Father and 
to the Son and to the 
Holy Ghost 
The cherubin and seraphin 
and archangels in fear and 
^5 trembling stand before the 
altar and gaze at the priest 
breaking and dividing the body 
of Christ for the pardon of 
20 FrOxM everlasting to ever- 
lasting world without end 
O thou who in mercy dost 
open the door to the penitent 
and callest sinners to come to 
25 thee, open to us, o my Lord, 
the door of thy mercies and let 
us enter by it and sing praise 
to thee by night and by day]. 



And the priest takes the uppermost 
buchra ivhich is in the middle of the paten 
in both his hands which must not then be 
folded and looks upwards and says 

Praise to thine holy name, o our 
Lord Jesus Christ, and worship to 
thy sovereignty at all times for ever. 

For thou art the living and life- 

HEAVEN and giveth life to the whole 
WORLD and they who eat of it die 
NOT and they who receive it are saved 
and pardoned in it and live in it for 
ever. Amen 

and they answer 
And he kisses the buchra in the form 
of a cross, not bringing it to his lips, 
but figuratively, above and below and 
right and left, and says 
Glory be to thee, o my Lord tJiree 
times, FOR thine unspeakable gift 
towards us for ever. Amen 
and they ausivcr 
He holds the buchra firmly with boili 
hands and says 

We draw nigh, o my Lord, 
in the true faith of thy name 
to these holy mysteries and by 
thy compassion we break and 
by thy mercifulness we sign 
the body and the blood of our 
Saviour our Lord Jesus Christ: 
in the name of the Father and 
of the Son and of the Holy 
Ghost for ever 

and they answer 


IVhile naming the Trinity he breaks 
the buchra that is in his hands attentively 

The LitiLTgy of the Nestor ians 291 

into two halves. And some here sign 
the p^rtsta with their thumb at the time of 
breaking : but do thou beware of such 
an audacity, for that it is not necessary 
here to sign but only to break in the 5 
name of the Trinity, holding them in 
both hands. And he puts the half which 
is in his left hand in its place, not in its 
former position but ar^ranging the broken 
side ioivards the chalice. And with the lo 
half in his right hand he signs the blood 
in the chalice frorn east to west andfrotn 
north to south, dipping a third part of 
the half which is in his hand into the 
chalice : that is Qie dips') a third part of ^^ 
both the portions. And he signs the 
chalice with that half of the bvichra and 
not with the upper side and its edge, as 
others are wont to do, but with the part 
where it is broken while the front of the 20 
half is towards {the chalice). And he 
says zvhile making the sign of the cross 
from east to west 

The precious blood is signed 
with the lifegiving body of our 25 
Lord Jesus Christ : in the 
name of the Father and of the 
Son and of the Holy Ghost 
for ever 

this while signing from cast to west 30 
towards him : and at the Holy Ghost 
he signs from notih to south towards the 
paten. And so he signs the body in the 
paten in like manner and zvith the same 
half which is in his hand saying oc 

The holy body is signed 
with the propitiatory blood of 
our Lord Jesus Christ : in the 
name of the Father and of the 
Son and of the Holy Ghost 4° 
for ever 

a7td they answer 

U 2 

292 The Persian Rite 

And he holds both the halves in his 
two hands and joins them together as if 
they had not been broken : and let his 
forefingers (and thumbs^ encircle the 
halves like a wheel : and he says 
These glorious and holy and life- 
giving and divine mysteries have been 
set apart and consecrated and perfected 
and fulfilled and united and commingled 

10 and attached and sealed one to the 

other in the adorable and glorious name 
of the glorious Trinity the Father and 
the Son and the Holy Ghost, that they 
may be to us, o my Lord, for the pardon 

I . of oflfences and the forgiveness of sins 

and the great hope of the resurrection 
from the dead and for new life in the 
kingdom of heaven, to us and to the 
holy church of Christ our Lord here 

20 and in every place now and ever and 

world without end 

and at now he cleaves a cleft with his 
thumb at the part which was dipped in 
the blood, and then he puts the halves 

^5 on the paten one over the other cross- 

wise so that the broken part of the lower 
one which was held in his left hand looks 
towards the chalice, and the broken part 
of the upper one which was held in his 
right hand looks towards the west to- 
wards the priest, so that the cleft in it 
looks towards the chalice. 
And he wipes his hands ivell and 
signs himself between his eyes with his 

35 thumb with the sign of the cross and 

also the deacons around him and says 
Christ accept thy ministry: Christ 
illumine thy face : Christ keep thy 
life : Christ nourish thy youth. 

40 Let him unwrap the veil which is 

folded round about the paten and chalice 
and say 
Glory be to thee, o our Lord Jesus 
Christ, for that though I be unworthy 

45 thou hast in thy grace appointed me 


The Li tier gy of the Nestorians 293 

a minister and a mediator of thy 
glorious and holy and lifegiving and 
divine mysteries. By the grace of 
thy compassion account me worthy 
of the pardon of offences and the 5 
forgiveness of sins 

and then 
Glory be to thee, o God : glory be 
to thee, o eternal Son : glory be to 
thee, o Holy Ghost, who sanctifiest lo 
all, for ever 

and they answer 

And he kisses the altar in the midst and proclaims like one making an 15 

announcement and says 

The grace of our Lord Jesus Christ and the love of 
God the Father and the fellowship of the Holy Ghost be 
WITH us ALL now and ever and world without end 

and they answer 20 


And he signs himself lifting his hands a little upwards on either side, because this 

signing is received on behalf of the people although he makes it on his own person. 

[The veil is opened^. 


And the deacon proclaims The priest whispers in his heart and 

Let US all with awe and rever- „ ^^^^ ^ ^ 

Blessed art thou, o Lord God of 

ence draw nigh to the mys- ^^^ fathers, and glorious is thy 
teries of the precious body name for ever : for thou hast not 30 
and blood of our Saviour, dealt with us after our sins but in 

With A pure heart and ^"^ multitude of thy mercies thou 
, ^ hast delivered us from the power of 

FAITH unfeigned let US re- , . ,, 

darkness and hast bidden us to the 

member his passion and kingdom of thy dear Son our Lord 35 
consider his resurrection ; jesus Christ 

for for our sakeS the only- IVhile this is being said the pnest 

begotten of God took of breaks the body and then dips a coal 

mankind a mortal body and f"'' ^^'' children. 

a reasonable and intelligent 4° 

294 The Persian Rite 

and immortal soul and by 
his lifegiving laws and his 
holy commandments hath 
brought us nigh from error 


TRUTH, and after all his 

dispensation for us he the 

FiRSTFRUiTS of OUT nature 

was lifted up on the cross 
TO and rose from the dead and 

was taken up into heaven. 

He hath delivered to us his 

holy mysteries that in them 

we might commemorate all 
15 his grace towards us. Let 

us then with overflowing 

love and with an humble will 

receive the gift of eternal 

LIFE and with pure prayer 
20 and manifold grief let us 

partake in the m3^steries of 

the church in penitent hope 

turning from our transgres- 
sions and grieving for our 
25 sins and asking mercy and 

forgiveness from God the 

Lord of all. 


The deacon 

30 We condone the transgressions of our fellowservants 

R O Lord, pardon the sins and transgressions of thy 
And we purify our consciences from divisions and strife 

R O Lord, pardon the sins and transgressions of thy 
35 servants 

With our souls freed from anger and enmity 

R O Lord, pardon the sins and transgressions of thy 

The Liturgy of the Nestor ians 295 

Let us receive the holy and be hallowed by the Holy Ghost 

R O Lord, pardon the sins and transgressions of thy 
And in union and concord of minds let us receive the fellowship' 
of the mysteries in peace one with another 5 

R O Lord, pardon the sins and transgressions of thy 
That they be to us, o my Lord, for the resurrection of our 
bodies and the salvation of our souls and life world with- 
out end. 10 

When the caruzidha is finished the deacon says 

Let us pray. Peace be with us 

and the priest repeats in his heart qiiicily 

Pardon, o my Lord, by thy compassion the sins and trans- 
gressions of thy servants and hallow our lips by thy grace that 15 
they may yield the fruits of praise to thine exalted godhead 
with all thy saints in thy kingdom 

If there are chalices which they are not consecrating he signs them here 
And then he rises to his full height after inclining and raises his voice 

and says "' 20 

Make thy tranquillity, o my Lord, to dwell amongst us and 
thy PEACE IN our hearts and may our tongues proclaim thy 
truth and thy cross be the guardian of our souls while we make 
new harps of our mouths and speak a new tongue with Hps 
of fire. Account us worthy, o my Lord, with the boldness 25 
which is of thee to pray before thee this pure and holy prayer 
which thy lifegiving mouth taught to thy true disciples the 
sons of thy mysteries Whensoever ye pray after this 
MANNER pray YE and confcss and say 

and they answer 3q 

Our Father which art in heaven, hallowed be thy 
name, th,y kingdom come, thy will be done in earth as 
it is in heaven : give us this day the bread of our 
necessity and forgive us our trespasses as we have 

" If it is not a feast of our Lord Account us worthy, o our Lord and our 
God, to stand before thee continually without blame with a pure heart and 
OPEN FACE with the boldness which in mercy is given us of thee that we may all 
with one accord call upon thee and say on this wise 

296 The Persian Rite 



c And the priest repeats this prayer quietly 

O Lord God of hosts our good God and our merciful king, we 
desire of thee and beseech the abundance of thy mercifulness : 
LEAD us NOT, o my Lord, into temptation but deliver us 
FROM the evil ONE and his hosts : for thine is the king- 
10 DOM and the power AND THE MIGHT and the strength and 
the dominion in heaven and in earth now and ever and world 


or this sometimes said in an audible voice and slowly 

Yea, o our Lord and our God, we desire of thee and beseech 

15 the mercifulness of thy grace, lead us not, o my Lord, lead 

us not, o my Lord, into temptation but save and deliver us 


Doi\i AND THE POWER AND THE MIGHT and the Strength and 
the dominion in heaven and in earth now and ever 

20 and he signs himself and raises his voice 

and WORLD without end 

and they answer 


(THE elevation) 
25 And the ptiest says 

Peace be with you 

and the people answer 

And with thee and with thy spirit 

and he proceeds 

30 The holy thing to the holies is fitting in perfection 

and they anszuer 

One holy Father, one holy Son, one holy Spirit 

Glory be to the Father and to the Son and to the Holy Ghost 

world without end. Amen 

The Lihirgy of the Nestorians 297 

{ They draw the veil of the altar and range themselves in two choirs in the 

sanctuary and those within begin the following in a loiv voice saying 


Terrible art thou, o God most high, out of thine holy 
PLACE world without end. Blessed be the glory of the 5 
Lord from his place * 

Tliey repeat it in a loud voice and the people in the nave ansiver the 

same words 

Verses said in the sanctuaty 

God is gone up with a merry noise : and the Lord with 10 

the sound of the trump 
God reigneth over the heathen : God sitteth upon 

HIS HOLY seat * 

Terrible art thou etc'^ 

Choirs, choirs of spirits arose and escorted the Son in pomp 15 
on the day of his ascension * 
Terrible art thou etc * 


While they beheld he was taken up and a cloud 

received him and he was hidden FROM THEIR SIGHT 20 

Terrible art thou etc * 

The precious blood and the body which we have all received, 
praise we it with confession and say Halleluiah halleluiah* 
Terrible art thou, o God most high, out of thine holy 
PLACE world without end. Blessed be the glory of the 25 
Lord from his place}. 

<the communion) 

They open the veil 
and the deacon who said the cdrustitha comes to the priest and says 

Let US pray. Peace be with us 30 

and the priest takes the hand of the deacon and places it on the chalice saying 

The grace of the Holy Ghost be with thee and with us and 
with the partakers thereof in the kingdom of heaven for ever. 

and the deacon anszvers 35 

With thee and with us and with the partakers thereof in the 
kingdom of heaven 


The Persian Rite 

And the deacon says 

Praise ye the living God 

77?^ say the Anthent of the Betna on 
days of the mysteries 

5 Antiphon Blessed be thy body 
and thy blood, o our Lord, 
which thou gavest for pardon 
to the nations and thereby didst 
hallow our nature that we 

10 might sing and praise thy 

And the deacon who read the apostle 
conies before the priest and says 
Let us pray. Peace be with us 

and receiving hint he puts on him a 
veil and puts the paten on his arm 
and says 
The divine grace be with thee and 
with us and with the partakers thereof 
for ever 

And then the deacon ivho gave the 

peace comes and says 

Let us pray. Peace be with us 

and {the priest') taking the chalice 

gives it to him saying 
The grace of the Holy Ghost be with 
1 5 thee and with us 

When the antiphon is finished the deacon holding the chalice proclaims 

Bless, o my Lord 

and the priest lifts his hand and makes the sign of the cross over the people and 
says in an audible voice 

2o The gift of the grace of our lifegiver our Lord Jesus Christ be 
fulfilled in mercy to us all 

and they answer 

world without end. Amen 

And when the priest gives the body 
he says 

The body of our Lord to 

And they say the verses of the 
25 antiphon 

My brethren, receive the 
body of the Son, saith the 
church, and drink his cup in 
faith in the kingdom 

30 Anthem of the Bema \sung by those 
in the nave^ 

{From the exalted heights 
Christ our Lord, the saviour 
of all, put on excellency and 
35 glory and splendour and gave 
salvation to the nations and 
forgiveness of trespasses and 
of sins for the pardon of all 

the discreet priest or to the 
deacon of God or to the cir- 
cumspect believer : for the 
pardon of offences 

And the deacon says over the chalice 

The precious blood for the 
pardon of offences, the spiritual 
feast for everlasting life to the 
discreet priest or to the deacon 
of God 

and every one according to his degree 

The Liturgy of the Nesto7Hans 299 

The precious blood and the 
body which we have all re- 
ceived, praise we it confessing 
and saying Halleluiah halle- 
luiah 5 

Halleluiah to the time With thousands 

V Tarry ye in the city 
OF Jerusalem until ye be 


heaven ^° 

The precious blood etc 

People Thou hast fed us, o my 
Lord, with thy body and thy 
blood. What are our mouths 

that we should confess thy 15 


A priest Blessed is Christ who 
hath fulfilled his compassion 
and gone up with glory to the 
heaven of heavens 20 

People Thou hast fed us etc 

A priest The disciplcs won- 
dered then when the cloud 
received him from them 

People Thou hast fed us etc 25 

A priest The doors are opened 
and the multitude are celebrat- 
ing thee and the Father crieth 
Come, enter, my beloved 

People Thou hast fed us etc] 3° 

Praise for festivals of our Lord'^ 

"^ Praise for Sundays O our Lord Jesus the adorable king who by thy suffering 
didst vanquish the tyrant death * O Son of God who didst promise us new life 
in the kingdom on high * Cause all harms etc. as on p. joo. For memorials of the 
dead and ferias May the mysteries which we have received in faith be to us, 
o my Lord, for pardon of offences * O thou that art like him that is made [or like 
a servant] and also like the maker, thou art Christ, the king of the ages * With 
thy body and blood thou didst pardon and forgive the faults and offences of all 
who have believed in thee * Account us all worthy in thine appearing with 
boldness to go out to meet thee and with the bands of heavenly beings to sing 
praise. Amen and amen. 

The Persian Rite 

[sung alternately verse by verse by those 
in the nave and those in the sanctuary] 

Strengthen, o our Lord, the 
hands that have been stretched 

5 out : and have received the 
holy thing for the pardon of 
offences * Account them worthy 
every day : to yield fruits to 
thy godhead * The mouths 

10 which have praised thee within 
the holy place: do thou account 
worthy to sing praise * The 
ears which have heard the voice 
of thy praises : let them not, 

15 o my Lord, hear the voice of 
alarm * The eyes that have seen 
thy great compassion : again, 
o my Lord, let them see thy 
blessed hope * The tongues also 

20 that have cried Holy : do thou 
dispose to speak truth * The 
feet that have walked within 
the church : make them to walk 
in the land of light * The 

25 bodies that have eaten thy 
living body: do thou renew 
with new life * Our congrega- 
tion which hath worshipped 
thy godhead : multiply to- 

30 wards it every help * And 
with us may thy great love 
abide : and therein may we 
abundantly render back praise * 
And open the door to the peti- 

35 tion of us all : and may our 
service also enter thy presence* 

Cause all harms to cease 
from us : and make thy tran- 

The Liturgy of the Nestor ians 301 

quillity and mercies to dwell in 
our land * That in the day 
of thy manifestation we may 

live before thee : and may go 5 

OUT TO MEET thee according to 
thy will * With hosannas we 
will confess thy name : for thy 
grace towards our race * For 
thy mercies are multiplied to- 
wards our manhood : and thy 10 
love hath shined forth upon our 
mortality * And thou hast blot- 
ted out our offences through thy 
pardon : praise to thy name for 

thy gift * Blessed BE thy GLORY ^h 

FROM out of thy PLACE I who 
forgivest offences because of 
thy mercies * And in thy 
grace account us all worthy : 

to confess and worship thy god- 20 

head * And at every season 
let us lift up : praise to thy 
sovereignty. Amen and Amen. 


And when the people have received the holy thing the priest takes back the 25 
vessels with the mysteries to their place [and the veil is closed] 
And when the priest enters the deacon proclaims 

Let US all then who by the gift of the grace of the Holy 
Cihost have drawn nigh and been accounted worthy and 
have partaken in the reception of these glorious and holy 30 
and lifegiving and divine mysteries give thanks all with 
one accord and glorify God who gave them 

and they answer 

Glory BE TO him for his 


And the deacon says 

Let US pray. Peace be with us 

302 The Persian Rite 

And the priest prays ivith a loud voice ^ 

It is fitting, o my Lord, every day repeat and it is right at 
all times and meet every hour, to confess and worship and 
praise the fearful name of thy majesty : for by thy grace, o my 
5 Lord, thou hast accounted worthy the weak nature of mortal 
man with the spiritual ones to hallow thy name and to partake 
in the mysteries of thy gift and to take delight in the sweetness 
of thy words and to raise voices of praise and of thanksgiving 
to thine high godhead at all times. Lord of all, Father and Son 
lo and Holy Ghost, for ever 

aitd they ansiver 

Bless, o my Lord 

And he prays the second tinte^ 

15 Christ our God and our Lord and our king and our saviour 
and our lifegiver and the forgiver of our sins, who in his grace 
and his mercies hath accounted us worthy to receive his 
precious allsanctifying body and blood, grant us to be well- 
pleasing unto him in our thoughts and words and deeds and 

ao actions. And, o my Lord, may this earnest which we have 
received and are receiving be to us for the pardon of offences 
and the remission of sins and for the great hope of the resur- 
rection from the dead and for new life in the kingdom of 
heaven, with all those who have been wellpleasing in thy sight, 

25 by thy grace and thy mercies for ever. Amen 

and while the priest is saying this one of the deacons binds up the veil 

And while the priests are giving the peace one to another in the sanctuary they 

[that are in the nave'] say this psalm 

O PRAISE THE Lord of heaven 
30 The Son who gave us his body and blood 

Praise him in the height 

The Son who gave us his body and blood 

(^and the rest of Ps. cxlviii 1-6 in like manner') 

^ On ferias Praise, o my Lord, and honour repeat, confession and worship 
and continual gratitude are we bound to raise to thy glorious Trinity for the 
gift of the holy mysteries which thou hast given us by thy compassion for the 
pardon of our offences, Lord of all, Father and Son and Holy Ghost, for ever. 

*• On ferias Blessed be thine adorable excellence in thine exalted place, 
c Christ the pardoner of our offences and our sins, who makest our transgressions 
to pass away by the glorious holy lifegiving and divine mysteries, o Christ the 
hope of our nature, at all times for ever. 

The LitiLTgy of the Nestorians 303 

and they proceed 

O PRAISE THE Lord, all ye heathen 

For his gift to us 
Praise him, all ye nations 

For his gift to us 5 

{and the rest of Ps. cxvii) 

Glory be to the Father and to the Son and to the Holy Ghost 

To the Son who gave us his body and blood 
From everlasting to everlasting world without end. Amen 

To the Son who gave us his body and blood 10 

Let all the people say Amen and amen 

To the Son who gave us his body and blood 
Let us confess and worship and glorify 

The Son who gave us his body and blood 

And they proceed 15 

Our Father which art in heaven 

three times (^without /arcings'). 

<THE dismissal) 

The Seal 

on Sundays and on festivals and on memorials^ 20 

Tlie priest goes forth and stands at the great door of the altar at the right 

side and blesses the people in an audible voice and says 

He who hath blessed us with all spiritual blessings 
in heavenly places in Jesus Christ our Lord and hath 
bidden us to his kingdom and called us and brought us nigh 25 
to his longed-for good things which pass not away neither cease 
nor are destroyed, even as he promised and assured to us in 
his lifegiving gospel and said to the blessed company of his 
disciples Verily verily I say unto you, whoso eateth 


" Seal on ferias May our Lord Jesus Christ, whom we have ministered to 
and celebrated and honoured in his glorious and holy and lifegiving and divine 
mysteries, account us worthy of the resplendent glory of his kingdom and of 
delight with his holy angels and of openness of face before him and of standing 
at his right hand in Jerusalem on high by his grace and mercy. To him be 
glory : and may the right hand of his care overshadow us and all creation now 
and ever and world without end. Amen. 

304 The Persian Rite 


DEATH UNTO LIFE eternal : may he then bless our company and 
guard our congregation and make our people glorious, which 
5 have come and had delight in the power of his glorious and 
holy and lifegiving and divine nlysteries. And with the living 
sign of the cross of our Lord be ye sealed and guarded from 
all harm hidden or open now and ever and world without end 

and they answer 

10 Amen. 

And the priest and the people give peace one to the other. 


[The people kiss the cross in the priest's hands and the eulogia, which was 
baked along with the bUchri, is distributed by one of the priests or deacons 
1 5 standing at the nave entrance of the baptistery 

During the distribution is said the prayer of Mary 

May the prayer, o my Lord, of the holy virgin and the request 
of the blessed mother and the beseeching and entreating of her 
that is full of grace, mart Maryam the blessed, and the great 
20 power of the victorious cross, and the divine help, and the 
petition of mar John the baptist be with us continually at all 
seasons and times. Lord of all, Father and Son and Holy 
Ghost, for ever. Amen]. 

25 A prayer to be said when a man receives the holy thing 

Hallow our bodies with thine holy body, pardon our offences with thy 
precious blood and make clean our thoughts with the hyssop of thy compassion, 
o Christ the hope of our nature : Lord of all, Father and Son and Holy Ghost, 
for ever. Amen. 
30 When they order the mysteries 

O my Lord, let not thy living body which we have eaten and thy victorious 

blood which we have drunk be to us, o my Lord, for judgement and vengeance 

but for pardon of trespasses and forgiveness of sins and for the great hope of 

the resurrection from the dead and for new life in the kingdom of heaven and 

35 boldness before thee with the just and righteous who have been wellpleasing in 

The Liturgy of the Nestorians 305 

thy sight, o Christ the hope of our nature : Lord of all, Father and Son and 
Holy Ghost, for ever. Amen. 


For that we have received of thy body openly let thy power dwell in us 
secretly, and let us go forth to meet thee with gladness and praise thee with 5 
a threefold song with the just who fulfilled thy will, o Christ the hope of our 
nature : Lord of all, Father and Son and Holy Ghost, for ever. Amen. 


For that we have received of thy body from the paten and drunk of thy blood 
from the chalice account us worthy, o my Lord, with the robber to sing praise lo 
in paradise with the just who fulfilled thy will. Lord of all. Father and Son 
and Holy Ghost, for ever. Amen. 


For that thou hast accounted us worthy, o my Lord, to delight in thy body 
and thy holy blood, account us worthy also to delight in thy kingdom which 15 
passeth not away nor is destroyed, with all thy saints now and ever and world 
without end. Amen. 

The order of the mysteries is finished, with the kuddasha of the 
blessed apostles mar Addai and mar Marl 

who made disciples of the east 20 





Pp. 309-344. The Byzantine Liturgy of the ninth 
CENTURY. From Roman. Biblioth. Barberin. MS. iii. 
55 (c. A.D. 800) pp. 1-73, 512, 519. The lacuna in S. Basil 
(pp. 327-336) is supplied from Grottaferrat. MS. V ^ vii 
(ixth or xth cent.). The additions are from (i) S. Maximus 
Mystagogia 8-24 in S. Maximi opp. torn, ii ed. Combefis, 
Paris 1675, pp. 508-23, or Migne P. G. xc cc. 687-709 : 
(2) Chronicon paschale an. 624 p. 390 in Migne P. G. xcii 
c. looi : (3) S. Theodorus Studit. De praesanctificatis in 
Mai Nov. pair, biblioth. tom. v, Romae 1849, or Migne 
P. G. xcix cc. 1687-90 : (4) S. Nicephorus Canon. 30, 13 
in Pitra Juris eccl. graec. hist, et mon. t. ii Romae 1868, 

P- -hz^- 

Pp. 345-352. The Liturgy of the Presanctified 
OF the ninth century. From the same MS., pp. 74- 
86, 520. The additions are from (i) S. Theodorus Studit. 
u. s. : (2) Chro7iicon paschale an. 645 p. 385 in Migne P. G. 
xcii c. 989. 

Pp- 353-399- The modern Liturgy of S. Chrysostom. 
From Evp^oXo'-ytoi/ to /ieya Venice 1869, pp. 34-74 and'AKo- 
\ovOia Tov avayvMCTTOv rJTOi avW^iTovpyiKov Athens 1 890, 
pp. 27-32, The proper of the Theophania from Tvitikov 
Kara ttjv rd^iv r^9 tov Xpiarov ixeytiXrjs €KK\T](rias Con- 
stantinople 1888, pp. 149 sq. : 'AvdoXoyiov Venice 1865, 
pp. 303 sq., 301 sq. : EvxoXoyiov u.s. pp. 684, 636 sq. : 
' SlpnXoyiov TO jxeya Venice 1870, pp. 113-115, 262 sq. 

Pp. 400-41 1. The Prayers of the modern Liturgy 
OF S. Basil. From 'E.lxokoyiov to peya Venice 1869, 
pp. 80-97. 

Pp. 412-457. The Liturgy of the Armenians. Trans- 
lated from Khorhrdatetr srbazan pataragi ( The tnanual 
of the mystery of the holy Oblation) Jerusalem 1873 : Ta- 
gharan ( The Hy7n7ibook) Constantinople 1 850, p. i ']']. The 
proper of the 3rd Sunday after Pentecost hovajashotzgirk 
{The Lectionary) Jerusalem 1873, vol. ii. p. 103: Sharacan 
{The Canticlebook) Constantinople 1853, p. 409. See the 


(IX TH. century) 



^['H TcXeia irpoo-KOjAiSi^ €V xfj dpxfi -yiveTai] 

iV\'f\ T]V ITOiei 6 IcpEVS tV Ttp (TKtVQ- P, 

<J)u\aKi(p diroTiGcixtvou tov dprov €v 

'0 Oeoc 6 eeoc hmojn 6 roi' Kvpie 6 deb? -qjxcov 6 npoOeic 

ovpdvLOv dprov rrju rpocprjp eavTov amnon amoomon ynep 
Tov navTos Koa/JLOV rov KvpLov thc toy kocmoy zoohc e0i(5e lo 
r]fiSiv Koi Oebu 'Irjaovi^ XpLarov e^' T^yuay kol enl tov dprov 
elAnocreiAAC cooTHpA kai Ay- rovrov kol enl to noT-qpiov 
TpoiTHN Kal €V€py€TT)v eyAo- TOVTO KOL TToirja-ov avTO dxpoiv- 
royNTA Kal dyid^ovra r}p.ds rov aov crcopa Kal rtpiov aov 
avros evXoyrjaov r^v wpoOeaiv aTpa e/y peTdXrjyjnv y\rv\(jdv 15 
ravrrjv Kal TrpoaSe^ai avrrjv ^al aco/xdrcov 
els TO inrepovpavLov aov 6v- 
(TLacrrripLov' pvrjjiovevaov a>s 
dyaOb? Kal ^iXdvdpcoTro? rcov 

TTpoaeveyKavTcov Kal Sl' ov9 20 

npoarjyayov Kal rjfids aKara- 

3 1 o The Byzantine Rite 

S. Basil S. Chrysostom 

KpLrov9 SiacpvXa^op kv rfj 
Upovpyia Tcop Oeicou aov 


5 OTL riyiaaTai kol SeSo^aaTai to Trdurifiou Kal /zeyaXoTrpeTre? 
oyofid (Tov Tov IlaTpos {Kal tov Tlov kol tov dyiov Uvevp-aTO^ 
vvu KOL del Kal e/y rovs alodvas tcov alcoucou} 

*[ov xpT| o-4>paYt8a iroiciv tv rfj €vxfi tov aK€va4>vXaKiov tm to ayiov 


■'' ['AvaKTjpiJTTeTai 

EyAorHMeNH H BAciAeiA (tov TIaTpos Kal tov Tlov Kal tov 
dyiov TJvevjiaTOS vvv Kal del Kal eh tov^ alcoi/as tcou alcjovoav) 

Kal T| ZuvaiTTTi <Tvy rfj tKcfjcovtio-et] 
15 Evx^ dvTi4>a>vov a' 

Kvpie 6 6eo9 r]/j,a)U ov to 
KpdTos dveLKaa-Tov Kal r] 86^a 
dKaTdXrjTTTO^, ov to eAeoc 
AMerpHTON Kal 17 ^iXapOpoiTrta 
20 d(paTOS' avTOS SearroTa KaTa 
TTji/ eva-irXay^^vtav aov eni'- 
BAeyON e(|)' 17/zay Kal enl ton 


Mee' TjfjLcoi' Kal t5)v (Tvvev^o- 
25 fievoav rj/iTi/ irXov<jLa Ta eAeH 

a-OV Kal T0V9 OLKTlp/IOV^ (TOV 


OTL npenei coi nda-a AoIa timh 

Kal 7rpocrKwr]<Tis *to) TlaTpl^ 

30 Kal (ro) TIS> Kal to) dytoi 

" ToC HaTpbs MS. 

The Byzantine Liturgy of the Ninth Century 311 

S. Basil S- Chrysostom 

JJuevfiaTL vvv kol au kol eic 

iv\^ dvTi<|>a)vov P' 

KvpL09 6 Beos rjfJLatu co>con 
TON Aaon coy kai eyAorHcoN 5 


pODfia tt\s kKKk-qaias (tov ev 

eLprjpr) 8La(j)v\a^ov , ayiaaov 

Tovs AfAnoaNTAC Tr)v eynpeneiAN 

TOV orKoy coy o-v avroifs avri- ^^ 

So^aaov TTJ deiKrj crov Bvvdfxu 

KOL MH erKATAAinHC 17/^aj 6 

Qeh Toyc eAnizoNTAC eni (rot 



(h a62a TOV UaTpos Kal tov 
Tlov Kal TOV ayiov IIuevfiaTos 
vvv KOL aa. Kal eic Toyc aiwnac 

^ y ^ \ 20 

TCOV aLcoucou) 

6UXT| dvTv4)wvov y' 

'O Tas KOLvas TavTas Kal 
(TViKpdivovs rjfJLLV xa/0iO-«/^€^o^ 
irpoa-evyd'S, 6 Kal Ayo Kal jpici 
cyM(|)OC)NoyciN eni tco onomati 
(TOV Tas alTri(T€L9 7rap€X€LV 
kirayyeiXdixevo^' avTos Kal vvv 


npoc TO cyM(})epoN nAnpcocoN 
^oprjyoov rjfMLv ev ro) wapovTL 





3 1 2 The Byzafitine Rite 

S. Basil S. Chrysostom 

OTL dyadbs Kai ^iXdvOponiros 

0609 VTTCCpX^t,^ KClI (Tol TTJV 

86^av ( dvaire/jLTrofjLeu rS UaTpl 
KOL TO) T/£ KOL rS dym Uvev- 
liari vvv KOL del kol eh tov9 



' [*H €v Tw Upaxeicp toO dpxicpccos eio-oSos ^Kal) t) tov XaoO crvv tm 
tcpdpXT) els tt|v €KK\T]aiav eicroSos] 

6UX^ TTis eiaoSou 

15 Aea-TTora Kvpi€ 6 debs rj/Jicov Evepyera kol rfjs Kricreoas 

6 KaranTriaas ev ovpai^ois Trdaijs SrjpLovpye irpocrBe^aL 

rdypara Kal arpaTids dy- TTpoaLovaav rrjp eKKXrjcriau kol 

yeXcou Kal dp^ayyeXcov irpos eKaaTOV to (rvfi^epov eKTrXijpco- 

XeiTovpytav rrjs cfjs So^rjs, aov kol dyaye irdvras eh 

2o noLTjaoi' (Tvv ttj elcroScd rjp.S)v TeXeioTtjra Kal d^iovs rjpds 

eiaoSop dyi(£)V dyyeXcop yeve- direpyaaai rrjs ^aaiXetas crov 
crOaL (TVvXeLTOvpyovvTOdv r]nTv 
Kal avpSo^oXoyovuTCoy ttju crrjv 

25 €k4>&). 

OTL npenei coi (^ndaa AoIa ^dpiTi KalolKTipp-ols Kal(f)LXav- 

i\hAy\ KaLrrpo(TKVvr]aLSTS)TlaTpl OpooTria tov /xouoyevovs crov 

Kal Tw Tl(o Kal ro) dytco JJvev- vlov /MeO' ov eyAorHToc el (^avu 

fiaTL vvv Kal del Kal eic Toyc ro) iravaytod kol dyaBco Kal 


The Byzantine Liturgy of the Ninth Century 313 

S. Basil S. Chrysostom 

a^\ KoX eh T0V9 ala>uas tS>v 

'O 0eoy 6 Afioc gn Arioic '^yte ayiW 6 ^eo? 77//(Sj/ 

ANAHAYOMeNOC 6 TpLcrayia (pcopfj 6 fiovo^ Afioc Kol eN Afioic 5 
UTTO T(£>v a€pa(j)l/i dpv/xvovfJLepo9 ANAnAyoMeNOC, dyios virdp^eLS 
KOL VTTo Tcoy )(epovPl/jL So^oXo- 6 TTji/ dyv7r€p(3Xr]Tou Bo^av kv 
yovp.€vos KOL VTTO TTaarjs errov- 
pavLov 8vudjjL€Q)S irpoaKVPOv- 
/xevos, 6 e/c tov /jlt] ovtos eic to 
eiNAi TTapayay<bv ta cymhanta, 


nauTL (TOV ^apLo-fiari KaraKocr- 
ixriaa^ kol AiAoyc alrovvTL 


7Tapop5>v dp-aprdvovTa dXKd 
Oe/xei/os kirl (TOorrjpLa fierdvoLav, 
6 Kara^iooaa^ rifid^ tov9 rarrei- 

lfOV9 KOL dva^LOVS SovXoVS (TOV 

Kal kv Tjj oopa TavTt] cthnai 


dytov aov OvaiacTTrjpiov Kal 
T-qv 6(p€iXo/j.€i'rji/ aoL irpocrKvvr]- 
aLv KOL So^oXoyiau Trpoadyeiv 
avros SecrTTOTa (^TTpoaSe^aLy 

Kal 6K CTOMATOC rjflCOl^ tS>V 

dp,apT(oX6ov TOV TpLcrdyLov v/xi/ov 
Kal eTria-KeyjraL rj/ids ev TJj 
)(pr](TT6Tr]TL (TOV, (Tvy^d)pr](T0V 
rjiiLV ndv irX-qjifikXripa Ikovctlov 

avT(£> K€KTr]fiei/os' dyios 6 Oeb? 
6 X6y(o TO, irdvTa ava-TT]ad- 
fjLevos' dyLos 6 @eo9 ou to, io 
TeTpdiiop(f)a ^S>a dKaTa'rravaT(o 
(pcoufj Bo^d^ovaLV dyio's 6 0eo9 
6 VTTO ttXtJOovs dyi(xiv dyykXoav 
Kal dpyjxyykX(i>v dopa(Ti(i Tpe- 
[lovTCov irpoaKWovfievo^ Kal 15 
So^oXoyovp-eyos' dyios 6 0eoy 
6 ToTs 7roXv6ppa(TLv y^epov^lji 
TTJ daLyrjT(£> (^(opfj T(p dKOiprj- 

T(0 OppaTL eTTL^XeTTCOV Kal 

eTTLKXivcoy to ouy aov' dyios 20 
6 0€oy 6 ToTs i^aTTTepvyois 
(Tepa(j)lp kiro^ovpevo^ Kal Kpo- 
TovvTcov Tas kavT(£>v TTTkpvyas 


Tcov To"Arioc Afioc Afioc Kypioc 25 
caBaooG 6 TTpoaSe^opevos' dyios 
yap el 6 Oeo^ rjpcou ov dp^al 
Kal k^ovaiaL (/cai) KvpioTrjTe^ 
kv ovpav(£> TTpoaKWOvaLv Kal 
kirl yf]S dvOpcoTTOL dvvpvovaiv 30 
KOL ak^ovaiu' avTo? ^iXdv- 

3 1 4 The Byzantine Rite 

S. Basil S. Chrysostom 

re KoX (XKovaLOu, ayiacrov r]\i5iv Opcoire npoaSe^ai kol Ik (TTo- 

ray y^vya^ kol ra o-a>/iaTa Kal fiaro9 r)/icou rcdv dfiaprcoXcou 

809 rjfiLy ef^ ociOTHTi AATpeyeiN tou rpiadyiov v/xvoy 7rpoa(f)ep6- 

(TOL HACAC TAc HMepAC THC ZWHC fieuou TTap r)/jLa>v Kal irapa 

5 HMWN, 7rpear(3€iaL9 rrjs ayia9 iravTos rod Xaov crov Kal Kara- 

BeoTOKOV Kal Travrcov toon atioon 7r€fx.\jroi/ rjfiTu irXovcna to. iXerj 


(ToivTCov Petal? rijs ayias OeoroKOv Kal 

Trdi/Tcoy t(ov dymv tS>v dir 

10 >'^ / > r 

aLcavos (TOL €vapeaTr](TavTcou 


OTL ATioc el 6 deo? rj/xcou ^ Kal In Afi'oic enANAnAyei * Kal orol rrju 

So^av duaire/nro/xeu (ro) Uarpl Kal tS> Tl^ Kal rco dytco Uvev- 

/laTL vvv Kal del Kal els tovs alcovas tS>v ald>vodv). 

15 ^['H €is Tov 0p6vov Tov UpariKov dvAj3ao-is] 

etPXTJ TTJs avuj KaOcSpas c^X^ ''"'IS KaOeSpas toxj dvo-iaan^piov 

AecnoTA Kypie Geoc toon AyNAMeooN coocon ton Aaon coy Kal 
elprji/evaoj/ avrov rfj AyNAMei tov Afioy aov nNeyMATOc Sid tov 
TVTTOV TOV TL/j,Lov ^ (TTavpov TOV jiovoyevovs (TOV vlov jie& ov 
20 evXoyrjTOS et els tovs alcovas tS>v alcoi/coy, djuiji/. 



Yiverai tvSoOcv Ik tov tcpareiou KeXevaci toO apxi-^pci^s 14)' lK<l<TTa> dvaYVwo"- 

p,aTl TT]S eipTlVTJS VTCO^OiVtlCriS 


Merd Tf\v Ofiav tov &,ylov evayyiXiov dvdyvaxriv 6 dpxicpciJS kAtcwti toO Opovov]. 

Eix''fi ''■'ns 'EKTevTJs <'tov Kvpie eXerjcrov'^ 

30 Kvpie 6 6eos r^fiodv ttjv eKTeurju TavT7]v LKeatav irpoaSe^aL 

"• —Kal . . . knavairavfi Bas. ^ +0-01; Bas. ^ _xoi) Kvpie IXkrjaov Chrys. 

The Byzantine Liturgy of the Ninth Century 315 

S. Basil S. Chrysostom 

irapa rcov (tmu BovXcov kol eAencoN Ty/za? kata to hAhGoc toy 
eAeoyc coy, kol tovs oiKTip/xovs aov KaTairefiyfrov kef r)/j.ds kol 
eiTi irdvTa tov Xaov aov tou dneKBeyoiJLevov to irapd aov 
TrXovcTLOv eAeoy 

lK4)a). 5 

OTL iXerjjicov kol ^iXdvOpoairos ©eos virdp-^eLS kol aol rrjj/ 86^av 
(^duanefXTTOfieu ro) TIaTpl kol r<3 T/w kol tco dyico IIv(:vp.aTL 
vvv Koi del Kal eh tov9 aloouas tS>v ald>va)v^. 


Eux^ KaTT)XO'U|Ji«vcov TTpo T-qs dytas lo 
dva({>opds, TOV Xpvo-oaTOfiov 

Kypie 6 eeoc hmo^n 6 6n 


neiNA e4)0pc2)N, 6 rr]v arcoTrjpiau 

Ev\i\ KaTT)XOup.€va)V 

KvpLe 6 6eos rj/icou 6 In 


TTcop €7rl irdvTa rd epya <tov, 

erri/SXeyjrov Kal enl rovs Sov- ro) yevei tcou dj/6pd>TToov e2- 15 


T0V9 KeKXiKOTas TOVS iavTooi/ yioN Kal Oeop tov KvpLov rj/xoou 
av^evas evcoTnoy aov Sos 'Irjcrovu XpLaTov' eTTLpXeyjrou 
avT0?9 Tou lAAc|)p6N zyroN, enl TOVS 8ovXovs a-ov TOVS KaTT]- 
TTOLTjcrov avTovs fieXr] Trjs y^ov/ievovs tovs VTTOKeKXiKOTas 20 
dyias crov e/c/cXr/cr/ay Kal KaT- aot tov iavTcov avy^eva Kal 
a^LCoaovavTOVs TOV \o\ipOY Trjs KaTa^icoo-ov avTovs eN KAipo) 
HAAiNreNeciACj Trjs d^eaecos tcov eyGeTO) ttjs tov AoyTpoy haAin- 
dfiapTicov Kal tov evSvfxaTos reNGciAC, Trjs d(p€(T€a)S tcov 
TTJs d(pOapaias eic eni'rNCOciN d/xapTLcov Kal tov evSvfiaTos 25 
aov Toy aAhGinoy 0eoy r]fjLa>v Trjs dcpdapaias' evcoaov avTOvs 

TTJ dyi(x. aov Ka6oXLKfj Kal 
dnoaToXiKfj eKKXtjaia Kal avy- 
KaTapiO/j-rjaov avTOVs Tjj €K- 
XeKTTJ aov noL/jLvj] 3° 

3 1 6 The Byzantme Rite 

S. Basil S. Chrysostom 


ha Kol avTOL (tvv rj/xiv So^d^coonv rb ttcci'tl/iou kol fieyaXo- 
TrpeTTcy (^ovofid aov rod Tlarpos kol tov Tlov kol rod dyiov 
IlyevfiaTOS vvv kol del Kai e/y tov9 alwvas t5>v aldivaiv) 

5 i[f| Twv KaTTixov|ji€va)V Kai tj twv \onrwv twv ava|i(ov ttjs 0€ias tJjv ScixOtj- 
crop,evcov p.vcn-r]piajv Oecopias a,rt6\va-l% T€ Kai €k|3o\t| 8td t«v XciTOvpywv Yivexai 

'H kXcictis twv 0vpwv]. 

10 Euxt| mo-Twv a' fiCTCi to dirAco9f|Vai to €i\t]t6v 

^v Kvpie KareSeL^as rjfxii/ ErXApicToyMeN coi Kypie 6 

TO MefA TOVTO THc (TC0Tr]pLa9 Ggoc tcon AyNAMGCON r5 Kar- 

hA>fciH^\ON,(Tv KaTT]^L(oa-a9 r)/ids a^icoa-apTL 'q/ids napaa-Trji/aL 

Tovs raireivovs kol dva^lov^ Kai vvv tS) dym (tov Ovaia- 

15 SovXov^ aov yevea-Oai Xeirovp- orTrjpio) Kalirpoa-TTea-eTu Toh oiK- 

yovs rod dytov aov OvaiaaTrj- Tipp-oh aov fnep toou rjfieTepcop 


Ayna mgi toy Afioy ^0^ JTN6Y; AfNOHMATCON' wpoaSe^ai 6 0eo9 

MATOC eiC THN AIAKONi'aN TAyTHN TTJl^ SerjaLU rjfidn/ KOL 7r0L7]a0U 

20 ii/a dKaraKpiToos ctantgc eNoa- rj/J-ds d^tovs yeviaOai rou npoc- 

niON THCAfiAc AoIhc COY TT/Joo-- 4)epeiN aoL Aenceic Kai Ueaias 

dywjiev aoL Gyci'an AiNececoc* Kai Qvatas dvaifxdKTov^ i/rrep 

av yap et 6 CNeprooN ta hanta TravTos tov Xaov aov Kai ika- 

6N nAciN' S09 Kvpte Kai fnept noocon hmac ovs eGoy eic thn 

2^ rcov {r]fMeT€p(op} dfjLapT7]/j.dTa)i/\ Aiakonian aov taythn eM th 


A6KTHN reNecGAi THN GyciAN k\-'\o^ dKarayvooaTcos Kaldwpoa- 
Tjficou Kai eynpocAeKTON h(o- kottcos kv KaOapco to) MApTypioj 
TTLov aov THC cyNeiAHceooc hmoon ghika- 

AeTcGAi' ere en hanti KAipo) kai 

The Byzantine Liturgy of the Ninth Century 317 

S. Basil 

S. Chrysostom 
Toncp Iva uaaKovcov rjficov TAeoac 
r]fjL?v earf en to) nAHGei rfjs crijs 


OTL npenei coi irdcra hold, timh kol TTpoa-Kvvqa-LS rS> Ilarpl (^kol 5 
t5 Tl(o KOL TO) aytco IIuevjiarL vvv kol del kol eic TOyc aioonac 



'O 0€oy 6 e7naK€yjrd/j.€yo9 TLdXiv kol iroXkaKLS aol 

eN eAeei k<\i oiKTipMoIc rriv TrpoorTTLirrofj.ei' kol orov Seo/ieda 10 

raTretvwa-Lv rj/icoy, 6 cthjcac dyaOe Kal (piXapOpooTre 6tt(os 

rj/iasj^ovsraireLuovsKal ap,ap- eniBAeyAC eni thn Aehcin rjpLcov 

TCoXovsKcd^^djm^LW KA0ApiCHC r)pwy rds yjrv)(^a9 Kal 

arov KATGNoaniON thc apiac ra acopara kno hantoc MoAyc- 

AolHc (Tov Xeirovpyeiv rco dyiod Mof CApKOC kai nNeyMATOc kol 15 

(Tov Qvcnacrrripm' av kvta^v- 8(p9 rjpiu dvevo^ov kol dKard- 

ijov rjpds rfj AyNAMei tov Afioy Kpirov r-qv irapdorraa-Lv tov 

(TOV HNeyMATOC eic THN AiA- dyiov crov OvariaaTrjpiov' xdpi- 

koni'an taythn kol Aoc ripTv aaiSe 6 Qeos Kal Toh avvevy^o- 

AoroN 6N ANOiIei toy ctomatoc piuoLS riplv npoKOTTrji/ (3lov Kal 20 

Tjpcoi/ eh TO kiTLKaXdcrBaL ttju niaTecos Kal cyNececoc HNey- 

XdpLv TOV ay tov aov iruevpaTOS matikhc* . Sos avTOL? nduTOTe 

€7rl tS>v peWovToav irpoTiBeaOai peTa (f>6^ov Kal dydTrrps XaTpev- 

Sdopooi/ ovTds (TOL dv€v6)(oo^ Kal dKaTa- 

(TOV pvaTTJplCOU Kal THC €7rov- 

pavLov aov BACiAeiAC aIioo- 

OTTCoy vno tov KpaTOv? <tov irdvTOTe (f)vXaTT6p€U0L aol So^av 30 
dvairepTTcopev (ro) JJaTpl Kal tS> TIS> Kal t(d dylco UvevpaTL 
vvv Kal del Kal eh tovs ala>vas Ta>v alcovcovy. 

3 1 8 The Byzantine Rite 

S. Basil S. Chrysostom 

EvxtI tiv iTOi€i 6 i€p€tis VTrtp lavToO 
TQN XEPOYBIKQN \€yojji€'v(ov 

5 CApKiKA?ceni9YMiAic KAi h2^ona?c Trpoa- 

epx^crdai. r] Trpoa-eyyi^fiv 77 Xeirovpyelv 

(Toi BACiAey thc holnC to yap dia- 

Kovelv aoi peya Koi (f)o^epbv kol ra'is 

errovpaviais bvvdpecTLV airpocTLTOv' aXk' 
10 o/xcoff Sia TTjV (Trjv acfyarov (^CkavOpoiTriav 

arpeTTTOs Ka\ dvaWoicoros yeyovas dv- 

dpcoTTOS Koi dpxiepevs rjpav exprjpaTi- 

(ras Koi t^? XeiTovpyiKrjs Tnvrrjs koi 

dvaipcLKTOv Ovaias rrju Upovpylav irape- 
15 ba>Kas 0)? AecnoTHC Tutv ahantoon' cy 

yap Aecnozeic toon iirovpavlaiv kai eVt- 

yeioctv 6 iTT\ Opovov x^pov^LKov iiroxov- 

/xevof, 6 TMV (repa(f)elp, Kvpios Ka\ 

BACiAeyc TOy'lcpAHA, 6 fxovos Afioc 
20 Kat eN Afioic ANATTAyoMeNOC* ae bvacoTTco 

Tov povov dyaObv Ka\ evrjKoov erriBAe- 

4^0 N en eiue ton dpaprrnXov koi AxpeiON 

AoyAoN (TOV Ka\ ikanoocon pern AyNAiwei 

TOy Afioy aov TTNeyMAXOC evdedvpevop 
25 Tj)j/ TTJs Upareias X^P'" iTapacrTTJvai rfj 

dyia (rov ravrrj rpaTre^r] koi Upovpyr}(Tai 

TO ayiov (TOV aapa Kal to Tipiov aipa' 

aro\ yap kKivco tov epavToii avx^va Ka\ 

deopai aov mh ATTOCTpes'HC to npocoo- 
30 HON coy An' eMOy mhAe attoAokimachc Me 

eK TTobcov coy dXXot d^iaaop npoaevex- 

6TJvai aoi tci fiaipa raCra vtt' ipov Tanei- 

vov Kal dpapToikov Ka\ dva^iov dovXov 

aov' ai) yap ei 6 Trpoa(f)ep(ov Kal rrpoa- 
35 (pepopfvos Kal dyid^cou Kal dyia^opeuos 

XpiaT€ 6 deos f}pa>u Kal aoi ttjv bo^av 

duanepTroneu tco IlaTpl Kal t« YicS (^Kal 

T(o dyico UvfvpaTt vvv Kal del kcu els 

Tovs alcovas twv aicoj/cov). 


The Byzantine Liturgy of the Ni^ith Century 319 

S. Basil 
EuxT T""!? irpoo-KojjiiSTis ToO ayCov 
BaatXeiov p-erd to irX-ripwo-ai tov Xaov 


Kvpie 6 Beo9 tj/ioop 6 Kjiaas 
rjfjLas Koi dyayoav els T-qv ^(or]v 
ravrrjv, 6 vnoSd^as tj/jlTi^ oAoyc 
e/y (TCOTrjpiau, 6 )(^apL(Tdfi€i^09 
r}fj.Lu ovpavtcov /jLVCTTrjpLCov dno- 
KdXvyjnv orv u 6 eeMGNOc r]p,ds 
eic THN Aiakoni'an taythn eN th 
AyNAMei TOY nNeyMATO c (rof to y 
AfiOY* evSoKrja-ou St) Kvpie tov 
yepiaOai r}fjLds Aiakonoyc t^9 


yoijs tS>v dyidiv aov /xvarrjpLcov 
TTpoaSe^ai rjpd^ npoaeyyi^ov- 
Tas T(o dym aov OvcnaaT-qpLCo 
KATA TO nAHBoc Tof cAeOYC coy 
iVa yepoopeda d^ioi rod npoc- 
(J)epeiN aroL ttjp XoyLKrjv ravrrjv 
Kal dvaipaKTOv Ova-tav yTiep . 
t5>v rjperepodv dpapTrjpdroop ka'i I 
TrpoaSe^dpei/os eh to dyLov 
Kal vTTepovpdvLov Kal voepov crov 
OvcTLaorrij pLov e]c ocMHf^ eyooAiAC 
dvTLKaTdTTepy\rov rjp Iv Tr]V\dpLV 
ToD_ dyiov gov irvevp aTos' kirt- 
(3Xe\j/ov k(f) r]pds 6 ©eos Kal 
ecpLSe enl ttju Xarpeiav rjpmu 
TavTT]!/ Kal TTpooSe^ai avTrji/ co? 

S. Chrysostom 

'lodwOV TOV XpVO-OO-TOfJlOU p,6Td TO 

diTOT€0TJvai Td a^ia Supa ev ttj dyia 
rpaire^Xl *^°-^^ irX-rjpwcrai tov Xaov tov 

IIUO-TLKOV iip,vov 5 

Kypie 6 0e6c 6 nANTOKpATCop 
6 povos ay LOS 6 8e^6pevosQ^c'\d.H 
AiNeceooc irapd tS>v kiriKaXov- 
pivoDv ere eN oAh KApAiA* npdc- 
AelAl Kal ripS>v ToiiV dpapTCoXcou 10 
THN Aghcin Kal npocrdyaye rS 
dyta> (TOV 6vaLaaTr]pL(o Kal 
LKaycoaov r}pds npoceNefKem 


ynep t(ov rjperepcoy dpapTrjpd- 15 

Tcoy Kal Ta)N TOY '^''^OY APNOH- 
MATOON Kal KaTa^L(£)(TOV 7]pds 
efpelN XApiN hdoTTLOU (TOV TOV 

reNGcGAi eynpocAeKTON thn 0y- 
ci'an ripSiV Kal kTrLaK-qvaxraL to 20 


AfABoN e0' 7]pds Kal kirl to, 
wpoKeipeva Scopa TavTa Kal enl 
irdvTa TOV Xaov aov 



320 The Byzantine Rite 

S. Basil S. Chrysostom 

7r/oocre5e^a)"ABeA ta AoapA, IVcoe 
TOLS Ova-La^, 'ABpAAM ras oAo- 
KApnoaceic, Mooaeco^ koI 'Aapcov 
Ta? Upcoavj^as, 2^amoyhA ra9 
5 eipHNiKAC" cby TTpoaeSi^co e/c 
Tcou dyicou (Tov diroa-roXcov 
TTjU d\7]6Lvr]v TavTTji/ Xarpeiav 
ovTCos Kal eK t5)V y^eipcoi/ -qpLoov 
T(£>v dfiaprcoXcoy TrpoaSe^aL to, 
lo 8Mpa ravra In th xphctothti' 
coy Kypie tva Kara^LcoOevres 
XeiTOVpyeiv djieinrrcos t(d dym 
(TOV OvaiaiTTrjpLa) €vpciopev tov 
fiLaObu toSn nicToaN kai cftpoNi'- 


ANTAHoAoceoac coy Trj9 SiKaia? 


Sid Tcou OLKTLpfiMv TOV povoj^vovs (TOV vlov peO' ov eyAopHTOC 
el (Tvv Tco iravaylco Kal dyaOSi Kal ^coottoiw <tov irvevpaTL (^vvi/ 

20 Kal d^l Kal eh tov9 alcovas Tcoy alcoyccvy 

b Xa6s 

(THE KISS OF peace) 
Kal JICTO, TO 'A/M171/ 6 l6p€US 'O Upcvs 

25 Elprjvrj irdaiv 

6 Xaos 
Kal T(o TTuevpaTL aov 

6 SiaKovos 

'AyawTJacopeu dXXrjXov? 

20 ^[6 irdo-i 'irpo(r<}>ci)vov(ji€vos Trv€V|jiaTiKos dairaaixcs] . 

The Byzantine Liturgy of the Ninth Century 321 

S. Basil S. Chrysostom 

Kal jitTo, TO BoO-fivai ttJv dYdiTTjv XcYei 6 BiAkovos 

Tap 6vpas' ray Ovpas 

6 Xaos TO 5 

Uia-Tevoa ^(e/y eVa 0eoj/ Uarepa nauroKpaTOpa /crX). 

Kal |X€Td TO nio-Tcvco XcYCL 6 SidKovos Atyn o SidKovos 

o Xaos lO 

''jEXeoy dp-qv-q 

'O lepcvis " 

'H X'^^P'^ """^Y KYpi'oy r\lJLS>v 'iHcof XpiCTof kai h apahh toy 
Oeof /cai TIaTpos kai h koinooni'a toy afioy TTNefMATOC dt] mgta 15 


o Xaos 

Kaf MeTA TOY HNefMATOc coy 

6 Upevs 

"An CO cr\a>ii€i/ ray KApAiAc 20 

6 Xaos 
'^E)(^0/JL€U npOC TOU KvpLOV 

o UpeOs 

6 Xaos 2t; 

"AliON Kal BUaLOv 

^Kal "^o Upcvs dirdpx«Tat ttis dyias dva<}>opds 

'0 ooN 2iecnoT<\ Kypie Oee "AIion kol SiKaioi/ ere vpvuv 

IlaTrjp TravTOKparcop npoaKV- (tol evy^apLo-jdv ae irpoaKwdv 

" + X€Y«*' Clirys. ^ —koi Chrys. 



The Byzantine Rite 

S. Basil 
vr]T\ aIion 0)9 dXrjOm kol 
SiKaiov KOI npenoN th MepAAo- 
npeneiA thc apk^cynhc coy o-^ 
alveTv a\ ymngin ore evXoydv 
5 o-e TTpoa-Kwelv aol ev^apLardv 
ae So^d^eLu ton monon outco^ 
ovra 060 N /cai o-oi 7rpo(T(p€p€LP 

6N KApAlA CYNTejpiMMeNH Ka'i 

S. Chrysostom 
eN n^NTi Tonco thc AecnoTeiAC 
aov (TV yap elOeo9 dueKcppacr- 
TO^aTrepLuoTjTOS doparo^ dKard- 
\r]7rro9, del &v^ axravTcos &v, av 
KOL 6 povoyevri<s orov vlo'S kol to 
TTveviid aov to dyiou' (tv e/c 
Tov fjLT] ovTos eic TO eiNAi 17 /ia? 
irapriyayes kol irapaTvecrovTa^ 

nisieYMATi TAneiNoacecoc Tr]v Ao- dviaTrjcras irdXiv kol ovk dne- 

(TTr]<s nduTa ttolcov eo)? rjfid^ eh 
TOV ovpavoi' dvr]yaye<s kol ttjv 
(SaatXeiai/ ey^apta-cti Trjj/ /xeXXov- 
aav. 'Tirep tovtcou drravTCDV 
ev^apicTTOviiev croL kol tco povo- 
yeveX aov vico kol t5 irvevpaTL 
aov T(o dyuo imep navTOov cov 
tapev KOL S)v OVK lapev, tS)V 
(pai'epcou Kal d^avS>v evepye- 
aicou aov tcoi/ eh r]pds yeyevrj- 
pevoiu' ev)(apLaTovpeu aoi kol 
virep Trj9 XeiTOVpyias TavTr]s 
fjveK TCdv -^eipcourjpcoy Se^aadai 

10 riJ<HN TaVT7]V AATpeiAN Tjpcov' 

OTL av el 6 x^^ptadpevo^ r]plv 
THN eniriMoaciN thc 0-779 aAh0giac 
KOL TIC iKavos AaAhcai tac Ay- 


15 HACAC TAC AiNeceic aov rj Aihth- 
cacBai hanta ta Gaymacia coy 
eN HANTi KAipo) ; SeaTTOTa Aec- 
noTA Tcov (ahanto^n), KYpie 


20 ceo3c opcopevT]^ re Kal ov^ opat- 
peyr]9, 6 kaGhmgnoc eni GpONOY 
AoiHC Kal IniBAenooN aByccoyc, 

duapx^ dopaTe dKaTaXrjnTe KaTa^icDaov KahoL aol HApe- 
direpiypaTTTe duaXXoicoTe, 6 cthkcican xiAiaAcc dp^ayyeXcav 


09 eaTLV 6IKO0N THC 0-779 AfAGO- 

THTOCj a^payh laoTviro? ev 

30 eavTM AeiKNYc ae ton TTATepA, 

Aoroc zooN, Oeoc aAhGinoc, i) 

pov(3elp Kal Tcc ce\>^(pe\^^ e^air- 
Tepvya iroXvoppaTa peTapaia 

The Byzantine Liturgy of the Ninth Century 323 

S. Basil S. Chrysostom 

npo AI0C)N03N CO(|)|'a ZOOM AriACMOC 

AytsiAMic, TO (txjac to aAhGinon 

Trap' o5 TO Iluedfia to ayiov 

€^€(pdj/r]^ TO THC aAhSgiac HNey- 

MA, TO TTJs yioGeci AC x^/o^o-yu^j 5 

AppABcbN THC jieXXovcrrjs KAnpo- 

nomi'ac, h AHApxH Tcov alcovicov 

dyaOSdv, rj ^cooiroLos 8vva/JLi9, V 

TT-qyT] Tov dyiaa-fjLOV Trap od 

irda-a ktlctls XoyiKrj re Kal j/oepd 1 o 

Svi'ajJLOVfiej/T] orol XaTpevei Kal 

(Tol Trju dtSiov dvaTTeinreL So^o- 

\oyiav oti ta cymhanta AofAA 

CA* (re yap alvovaiv AfpeAoi 

dp^dyyekoL GpoNoi KypiOTHTec 15 

ApXA^i eloyciAi AYNAAJ\eic Kal Ta 

TToXvoppaTa ^epov^etp, aol ha- 

pi'cTANTAI KYKAcO Ttt C6pA(})eiMj el 

nTepyrec to) In'i kaI el HTepyrec 

TCp km Ka'i TaTc M6N Ayc'l KATA- 20 

KAAynTOyciN ta npocconA eaurcoi/ 
Kal taTc Ayc'i Toyc hoAac ka) ta?c 


npoc TO GTepON dKaTanavaTOLS 

aTopaa-Lv, da-LyrjTOLS deoXoyiai? 2c 

TOV kiTLVLKLov vpvov aSovTa ^(3od>vTa KeKpayoTa Kal Actonta 

6 Xaos 

"Arioc * (Afioc Afioc Kypioc CABAoae 
nAHpHc 6 ovpauos Kal ' th thc AoIhc <rov 30 

* — /SowjTa . ."A^tos Chrys. 
Y 2 


The Byzantine Rite 

S. Basil S. Chrysostom 

63CANnA kv T0T9 Vy\fL<TTOLS 
6 lepcvs (AVffTiKws \ky&. 6 Icpetis (jivcttik&s 

Mera tovtcov tS>v iiaKaptoDV Mera tovtcou Kal rjiieh tS>v 

Swdjieodv Sea-iroTa (piXdvOpcoTre Svydfiecov SeairoTa ^iKdvOpayire 

Kal r}fi€i9 01 dfiapTooXoL ^oc^fieu pocofiep Kal Xiyofieu "Apioc ei 

Kal Xeyofiep "Apioc ef co? dXr]- Kal wavdyios Kal 6 p-ovoyevris 

6a>9 Kat TTai/ayios Kai ovk ^ariv 

10 fiiTpovjHc MepAAonpeneiAC thc 

AflOOCYNHC (TOV Kal ocioc In ha- 


arov VLos Kai to irvevjia <tov to 
dyiov dyios el Kal Travdyio? 
Kal MerAAonpenHC h a62<\ aov 



enHfArec HMiN-'niAACAc yap TON ton MONoreNH Aoynai ina hac 
15 ANGpconoN x^YN AaBcon And thc 6 nicTefooN eic ayton mh 


TLfiriaa9 avTov TedeiKa9 avTov nion 
kv nApAAeico) thc TpY(t>Hc 
dOavacriav C^rj9 Kal diroXav- 
ao (TLV alcdvioDV dyaSStv kv tt} 
TTjprjaei Ta>v kvToXa>v (TOV 
k7rayy€LXdfi€V09 avTa>' dXXa 
TrapaKOV(TavTa crov tov dXrjOi- 

VOV 0€OV TOV KTLaaVT09 avTov 

25 Kal TTJ dirdTr} tov 6(p€(09 vna\- 
BkvTa veKpooOevTa re avTov 


fjLa(TLV k^copia-a9 avTov kv tj] 

SLKaioKpL(Tia aov 6 0eo? e/c 

30 TOV napaSeicTOV €19 tov Koafiov 

tovtov Kal AnecTpevpAC avTov 

The Byzantine Liturgy of the Ninth Century 325 
S. Basil S. Chrysostom 

e/y THN THN hi HC eAH(})9H 

yevecrta^ (rcoTr]piai^ Tr]v kv avr^ 
TO) \pLaT(o (Tov ov yap aTre- 
<TTpd(j)r)9 TO TrXda-fia crov eic 
TeAoc kiroL'qaas dya6e ovSk 
€7T€XdOov eprcoN x^'P^"^ ^oy 
dXX' enecKeyoo noAyTponooc Aia 
c-n\ir)(^Ndie\eoYC crov, npo(t)HTAC 
Sid Tcoi/ dyidiv gov tcou k^O' 

€KdaTT]P reN6AN Ka'i r^NeAN 

eyApecTHCANTOoN aoLj gAaAhcac 

aOV TWN npO(t)HTa)N npOKATAf- 

reAAcoN rj/jiLV TTju jxiXXovaav 
€<Tea6aL a-ooTrjpiay, nomon eAco- 
KAC eic Boi-ieeiANi, dyyeXovs 
eTTea-TTjaras <j)vXaKas' ore Ae 


eAaAhcac hm?n eN avT(D t5 
yio) (TOV h\ oy ka'i Toyc aicLnac 

AolHC KAI X^^^P'^'^TH p THC fnO- 
CTACeobc crov (t)ep00NT6TA nANTA 
TcA (TOL T(0 Oeco KOL IlaTpl 

dXXd 0eoy a>v irpoaicouLos en'i 

GpWnolC CYNANeCTpA(t)H Kal €K 

326 The Byzantine Rite 

S. Basil S. Chrysostom 

irapOkvov dyicty aapKooOels 6K6- 


AaBoon, avufiop^os yeuS/j-evo^ 
TO) coaMATi THC TAHeiNobceooc 

5 HMCON iua KOL 71^0.9 CYNM6p(l)0YC 

AYTof* eireiSr] yap Ai' AN6pob- 
noY H AMApTiA eicHAGeN eic ton 


10 6 Sanatoc, rjvSoKTjaev 6 mono- 
reNHc (Tov Yioc 6 oc)N eu TO?C 


rfjs dyias OeoroKov kol denrap- 
15 Oevov Maptas, reNOMGNOC ytto 


eN TH CApKi avTov tva 01 In to) 


GoociN GN aurSTcpxpiCTO) (rou* /cat 
20 kfiiToXLTeva-diievos ro) Kocrpa) 

TOVTco, Sov9 Trpoardy/JLaTa aco- 

TTjpia^, dTToa-T-qa-as rjfids rfjs 

7r\duT)s tS>v elSooXoou irpoa-rj- 

yay^v rjjids th enifNcbcei cof 
35 TOY aAhGinoy 06OY KOL^i Uarpos 

KTr}ord/jL€P09 r]pds eAYTto Aaon 

nepiOYCiON, Baci'Agion lepATGYMA, 

IGnoc AflON, Kal KAGApi'cAC r]pds 

kv YAATI Kal AflACAC TO) TTn6Y- 
30 MATI TO) AflO) 6A0OK6N 6AYt6n 

antaAAapma rS> Oavdrco cn cI) 

The Byzantine Liturgy of the Ninth Century 327 

S. Basil S. Chrysostom 


rod aravpov eh rov aSrju i'na 
nAHpoacH iavTco ta hanta eAy- 

Kal dpao-TCL? TH Tpi'xH HMepA 
Kal oSoTTOLrjaas Trda-rj aapKL 
Tr\v €K veKpS>v dvdaracrLv 
kaBoti oyk hn Aynaton KpAxeic- 

GAI YHO Tt)? (f)6opd9 TON 

ApxHfON THC zooHc kjiveTO 


Fna 77 AYTOC rd irdvra In hacin 
npooT6Y<JON Kal dveXQodv ds rov9 
ovpavoii'S eKA6ic6N eN AeliA thc 
MepAAoocYNHC eN y^hAoTc os 


Se r]fj.Iu v7rofj.yr][iaTa rod acorrj- 
pLOV avTov irdOovs ravra a 
7rpor€$€iKafjL^\€u Kardrd^ avrov 
ei^roXd^T fJ.eXX(ou yap k^ievai 


Kal ^(ooTTOLou avrov 6anaton gn 


ApTON eirl rcou dyicov avrov Kal 

d)(pdurci)u x^'-P^^ '^^^ ^^<^^^^i^^ 
aol rS) 0€(p Kal TJarpt^ ey- 

« [P. 327. 22 336. 12] from 


09 kXQoiv Kal rrdcrav rr\v vnlp 25 
rjiicdv OLKOuo/jLLav TrXrjpdxra^^ th 


ApTON ku rah dytais avrov 
Kal dxpduroLS Kal d/ico/xrjroL^ 
Xepalu eYX<^piCTHCAC Kal ef- 30 

Grottaferrat. MS. Y P vii. 


The Byzantine Rite 

S. Basil S. Chrysostom 

XApiCTHCAc efAorHCAC ayid<Ta^ AofHCAc gkAacgn kol eAooKeN 

kAacac eAooKGN ToTc ay/'oijauTou toic ayiois avTov maGhtaic Kal 

MA0HTA?c Kai dnocrToXoLS einooN dTroaToXois einwN 

5 AABeie (t)AreTe' Tofio moy AABere (pifere' toyt ecxiN 


KXcofieuou eh dcp^aiv dfiapricou 


lo Xa^cbv K€pd(ras efx^'^picTHCAc 
€vXoyi]aa^ dyidaas itiO^KSN Toh 
dytoLS avrov fjLaOrjTais Kal 
diToaToXoLs einocjN 


MOY ecTiN TO aTma to Ynep 



HieTe kl aytoy HANTec* toyt 


noielTG eic thn gmmn anamnh- a^gcin amapticon 

20 CIN- OCAKIC r^P AN eceiHTe TON 6 Xa6s 


TON KATA|T€AA6Te, TTjy e/lTjU 

dvaaraaiu o/xoXoyeiTe. 


6 Icpetjs jivo-TiKws 

M€/ivr]/xeuoL ovv SecrnoTa Mefiurj/jihoL tolvvv ttj^ ctco- 

Kal r)fj.€L9 TOiv (TcoTrjpiccv avTov rrjpLOV Tavj-qs ei/ToXrjs Kal 

7radr)fidT(oy, tov (wottolov arav- iravTCov TOdv vnep rjfjLaj/ yeyevq- 

30 poO, Tfjs Tpir]fj,€pov Ta^7J9, Tr\s fieucop, tov CTTavpov, tov Td(pov, 

€K veKpcov dvaa-Taaem, Trjs e/y Trjs Tpirj/iipov dvaaTdaem, 

The Byzantine Liturgy of the Ninth Century 329 

S. Basil S. Chrysostom 

ovpapovs dj/68oVj rrj^ eK Se^imu rrjs . eh ovpayov? dva^daeoas, 

aov rod 0eov Kai Tlarpos Trjs eK Se^icoj/ KadeSpa?, rfj^ 

KaBeBpas Kal t^9 kvBo^ov kol Sevrepas kol kvBo^ov ttoKlv 

(po^epds BevTepas avrov napov- Trapovaias 
arias 5 


TCL ck GK tcjon ccjon coi 7rpo<T(pipovT€S KaTo, TTavTa Kal Bid irdvTa 

6 Xaos 

^\ vixvovfiev (o-e €v\oyov/i€u aol €v)(^apLa-Tovp€U Kvpie Kal 

BeSpeOd (Tov 6 6eos r]pa>v) ^^ 

6 Upevs lAvcTTiKws \ky&. 

Aid TOVTO BicnroTa iravdyie "En Trpoacbepopey aoL ttjp 

Kal Tjpeis ol dpaprcoXol Kal\ hor\K.\\^ ravT-qv Kal dvatpaKTov 

dvd^LOL BovXoL aov ol Kara^L- 
coOiuTes XeLTOvpyeiv t5 dym 
(TOV 6v(jLaa-T'r)pL(o^ of Bid T(^c 
AiKAiocyNAC HMcoN* ov ydp 
enoiHCAMeN tl dyaOov kirl rrjs 
yfjs' aAAa Aia ta eAeH coy Kal 
Toyc oiKTipMoyc coy ovs elexcAc 
nAoyci'ooc ecj)' hmac Oappovvres 
wpoaeyyi^o/iev t(o dyia> aov 
OvcnacTTripLCo Kal irpoOevTes rd 
dvTLTvna tov dyiov ad>p,aT0s 
Kal aijiaTOS tov \pL(TTOv aov 
aov BeojieOa Kal a\ napaKaXov- 
fiev dyie dyiddv evBoKia ttjs 
arjs dyadoTrjTOS 6A9e?N to 
TTn6yma aov TO Uavdyiov k<^ 
-qfids Kal cTTf Td TTpoKeifieua 
Ba>pa TavTa Kal evXoyrjaai amd 
Kal dyidaai Kal duaBel^at 

AATpeiAN Kal TrapaKaXovpey 
Kal BeopeOa Kal iKeTevopev 
KaTaTrepyjroy to Tlvevpd aov 
To"AyLov ecf) rjpds Kal enl Td 
TTpoKeipeva Bcopa TavTa 



The Byzantine Rite 

S. Basil S. Chrysostom 

Kal (r(})paYL5€i rd aYia 8wpa y' Kai dvicrTdp-€vos KJ^^o.y}X,(:\. X^ycov 


Tov \x\v aprov tovtov avro Kal iroiria-ov rov filv dprov 


5 6eov Kal acoTfjpos rjpcoi^ 'Irjaov aov peTa^aXcoj/ tm vuevp-aTi 

XpL<TTOV. dprjv crov T(d dyfcp. dfirju 


piov alpa TOV Kvptov Kal Oeov Kal 
(TCOTTJpos r]p5>v Irjaov XpiCTTOV. 
10 dprjp. TO €KXv6eu fnep thc Tof 
KOCMoy zooHc. dprjv 



p^Ta^aXcbv TO) nvevpaTL aov 
tS> dyL(£>, dprjv 


coaT€ yeueaOaL toi? peTaXaji- 

GNOC ApTOY Kal TOV 7roTr]pLov ^dvovG-Lv eh J^rjfiu >//-fX^9, ety 

15 MexexoNTAC evcoaai dXXrjXoi9 
elsemc TTNeyMATOc atioy koiimw- 
ni'an Kal pr]Beva rjpcoy eic KpiMA 
rj eh KaTaKpipa iroirjaaL peTa- 
aveTu tov dyiov croo/zaroy Kal 

20 a'ipaTos tov y^pLGTOv gov dXX 
Fna eYpoa^A6N eAeoN kai x^P"^ 
peTOL TrdvToov toon apkj^n T(jON 
AH AicoNOC GOL evapeGTTjGau- 
Tcou TrpoTTaTopcov iraTepcov iraT- 

25 pLap)(a>i/ 7Tpo(f)r]Ta>i^ diroGToXcou 
KrjpvKcou evayyeXiGTcoi/ papTV- 
pcoi/ 6poXoyr]Tcou SLSaGKaXoov 
Kal navTos nNGYMATOC Aikai'oy 
kv TTLGTeL TeTeAeiOL)MeNo:)N 

'E^aipeTcos ttjs navayia^ d- 
•ypavTov vTTepevXoyqpei'-q^ 8e- 

dcpeGLV apapTLODU, ei? koinconian 
TOY AfiOY (^ov nNGYMATOC, eh 
(SaGiXeLas TrXrjpcopa, eh irap- 
priGLav TTju Trpbs o"e, mh eic 
KpiMA rj eh KaTaKpipa. 

The Byzantine Liturgy of the Ninth Century 331 

S. Basil S. Chrysostom 

aTT0ipi]9 rjficop deoTOKOV kol 
denrapOei'ov Mapia? 
Kal \€Y0|A6v&)v TQN AiriTYXQN Tropd 

TOV SiaKOVOV \€Y€l 6 l€p€VS TTIV €V\r[V 

Tov ayiov lo^dvvov rod 
7rpoSp6/j.ov Kal /SaTTTLarov^ rod 
dyiov TOV Seivos o5 kol Tr\v 
jivriiir]v e7rLT€\ovjj.€V Kal ndv- 
Tcoy tS>v aytoDv (Tov a>y rats ik€- 
(TLaLS eTTia-Keyjrat r]p.ds 6 0e6y. 


Etl Trpoacpipofiei' aot thn 
AofiKHNi ravTrjj/ AAipeiAN VTrep 
Tcov kv TTLCTTeL dvanavaaiievodv 
Trarepoav irarpLapySiv npocpT)- 15 
Tcov dTToaroXcop KijpvKcou evay- 
yeXicTTcoi/ fxapTvpoiv opoXoyrj- 
rcou kyKparevToov Kal iravros 
AiKAi'oy kv TTiareL TereAeioo- 
MeNoy 20, 


^E^aLp€T0)9 TrJ9 IT av ay las d- 
\pdvTOv virepevSo^ov evXoyr]- 
pL€vr]s Sea-noLvrjs rjpcop OeoTOKOV 
Kal d^LTrapQevov Maptas 25 

Tov dyiov 'loadvvov rod irpo- 
Spopov Kal (Sairricrrov Kal roou 
dyicoy Kal Trapevcp'qpcov dirodro- 
Xodv Kal TOV dyiov toOSc ov Kal 

TTjV pVTJprjV klTLT^XovpeV KOL 3© 


The Byzantine Rite 

S. Basil S. Chrysostom 

irdi'Toop Tcoi/ dyicou aov a>u raii 

iK€crLaL9 eTrLaKeyjraL rj/ids 60e6? 

Kal /xvrjcrdrjTi iravToav t5>v KeKoi/jLrjfievcov kv eXiriSL dvaaTci- 

a€Q>9 C^fjs aicdVLov Kal avdiravaov avTovs ottov kirLa-Konel to 

5 ({)(2)c TOY npocobnoy coy 

"Etl aov Seo/ieda fxpi^arOrjTL "Etl irapaKaXovfiep ere fii^rja- 

Kvpie Tfj9 dylas <tov KaOoXiK^s 6t]tl Kvpie irda-qs kTrtaKOTTTJs 


Ano irepdroi'v eo3c nepATOoN thc ton AopoN thc a-^9 AAHGeiAC, 

lo 0IK0YM6NHC Kat €ipi^uevaou av- 
Tr]v HN nepienoiHcoo to) timi'o) 


ayiov OLKOv tovtov a-Tepictxroy 


15 Mvria6r]TL Kvpif twu to, 
BS>pa Tavra TrpoaKOfiLadvTOdv 
Kal virkp S)v Kal 8l' cov Kal e0' 

o?s aVTOL 7rpO(T€K6nL(TaV 

Mi/'qadr}TL Kvpie toou Kap- 
20 iro^opovvTOiv Kal KaXXiepyovv- 
rcov kv rar? dytais (tov kKKXrj- 
diaLS Kal fie/JLprj/jLeucop tS>v 
irevriTODv' d/ieLylrai avTovs toT^ 
irXovatoLS crov Kal kirovpavtois 
25 ^apLO-fjLaa-L' ydpLo-ai avrols dv- 
tI toon enirei'ooN ta enoypANiA, 
dvrl tS>v npocKAi'pooN to. aioc>nia, 

iravTos TOV irpea^vrepiov, Trj9 
kuXpiCTTco SiaKovias Kal iravTos 
UpaTLKov TdyfiaTOS 

"Etl irpoa(j)^popku aot thn 
AoriKHN ravT-qv AATpeiAN vTr\p 
TTJs OLKOvfjLeurjs, virep ttjs dyias 

dvrl roov (|)0ApTa)N rd A^e^pTA KaOoXiKfj? Kal diroaToXiKr)^ 

MurjadrjTL KvpL€ tcov In kKKXrjcria^, vnep tcov kv dyveia 

JO epHMiAic KAi opeci KAi cnHAAi'oic Kal a-epLvfj iroXLTda SiayopTcoj/, 

KAi taTc ohaic thc fHc vTTepToov eN 6\>ec\N KAI chhAaioic 

The Byzantine Lihcrgy of the Ninth Century 333 

S. Basil 

MyrjadrjTL Kvpie t5>v kv 
napOeueia kol evXaPeia Kal 
ae/iyfj TToXLTeia Siayoyrcov 

Mvrj(r6T]TL Kvpie tov ev- 
ae^ea-TaTov Kal Tna-TOTarov 
rjfic^v ^aaLkecdS ov eSLKaioo- 
cras BACiAeyeiN eni thc 
THc* onAo) AAHGeiAC, onAco 
eyAoKiAC CTe({)AN(JOcoN avTov' 
enicKiACON eni thn k6c})aAhn 
avTov GN HMepA noAeMoy gni'- 
yycocoN avTov thn AcIian* 
Kpoirvvov avTov ttjv jSaai- 
XeiaV ynoTAlON avrw ndv- 
Ta TO, ^dp^apa gGnh ta 
Toyc TToAeMoyc 6€Aonta' X^P*" 
<raL avT^ PorjOeiav Kal dva^- 
aip€Tou eip'qvrjp' AaAhcon eic 
THN KApAiAN avTOv AfAeA ynep 
TTJs iKKXrjcrias <rov Kal iravros 
TOV Xaov (TOV Tna 6N th yaXrjj/r) 


AiAr<^MeN eN n<icH eyceBeiA k<ni 


MvqaOrjTL Kvpi€ nda-qs 
ApXHC KAi eloyciAC Kal Ta>v kv 
TraXaTL<o d8eX(p5>v r]fxS>v Kal 
iravTos TOV a-TpaTOireSov tov9 
dyaOovs kv ttj dyaOoTrjTL Sia- 
Trjpr]<rov, tovs irovrjpovs dya- 

S. Chrysostom 
ka) taTc ohaTc thc thCj vnep 


(piXo)(pL(TTOv paa-iXia-a-r]?, irav- 


TOTreSov avToov 809 avTOLsKvpi€ 5 
CLprjvLKou TO ^aaiXeLov Tna kol 
rjfiels 6N TH yaX-qvT] aytoon nipe- 


GN HACH efceBeiA kai cgmnothti 




334 The Byzantine Rite 

S. Basil S. Chrysostom 



Murja-OrjTL Kvpie rod TrepLecr- 

TcoTos Xaov Kal tcdv 8l €vX6yov9 

5 ahtas aTToXeL^deuTcoi/ Kal eAe- 

Tjaov avT0V9 Kal rjfid? kata to 

hAhGoc toy eAeoyc coy* ta 


AfAGoy, ray crv^vyias avrcov kv 
lo €Lprjpr} Kal 6[iovoLa Siarijprjaou' 

ra vrjina eK6pey\rov, ttju veoTTjra 

TTatSaycoyrjcrop, to yrjpas Trepi- 

KpaTTjaou' Toyc oAipoyyxoyc 

nApAMyOHcoN, rovs korKopTTLcr- 
15 fxkvovs enicyNAfAre, rovs ire- 

TrXavrjix^vovs kiravdyaye. Kal 

(Tvi/ayjrop rfj dyia aov KaOoXiKfj 

Kal aTToaroXLKfj kKKXrj(ria^ Toyc 

oxAoyMGNoyc yno HNeyMATOON 
20 AKAGApToON kXevOkpccxrop' toTs 

nXiovo-L (TVfnrXevaov, rols oSol- 

TTopovaL avvoSevaov' •^rjpooy 

7rp6a-T7]6i, 6p(payoov VTrepda-in- 

(rar al^/iaXcoTOv^ pvcrai^ vo- 
25 (Tovvras iaaai^ tcov kv ^rj/iao'i 

Kal kv fjLerdXXois Kal k^opiais 

Kal TTiKpah SovXetais Kal irdarj 

OXiyfrei Kal avdyKj} Kal irepi- 

orrdcreL ovtcov fivrjfioj/evaov 6 
30 ©€09 Kal ndpTOdv rcov S^ofiei/cov 

Trjs /jLeydXrjS aov evcnrXay^via? 

The Byzantine LiHirgy of the Nhith Century 335 

S. Basil 
KoX TCdV dyaircouTCOu rjfid^ Kal 
rSiv fxiaovvTOnv koi tS>v kvreiXa- 
fievcoy rj/j-Ti/ roi9 dva^tois €V)(ecr- 
Oai virep avrcdv 

Kal TTavTos rod Xaov aov 
fj.yr}(r6r]TL Kvpie 6 ^eo? rjixcov 
Kal eirl ircivra^ eKX^ou to 
ttXovg-lov (Tov eXeoy Kal irdaL 
Trape-^MP ra 7rpo9 crcorrjpiav 
alrrjiiaTa' Kal S>p r]fj.€L9 ovK 
efivrjjiopevo-afiev Sl' dyvoiav rj 
Xr]d7]v rj ttXtjOos ovofidroiv 
avT09 /ivrjjjLouevcroi/ 6 &eo9 6 
€lS(09 eKdcTTOV Tr]V r]XLKLav 
Kal T7]v TTpoarjyopiav, 6 dScbs 
eKacTTov eK KOiXias fiTjrpo? 
avTov' av yap el Kvpie rj 
PorjOeia roov d^orjO-qTcov^ rj 
eXirh t5)v AHHAniCMeNoaN, 6 
rS)V y^eLfia^ofxevcov (TCDrrip^ 6 
rcov irXeovTCdv XL/irjy^ 6 t5>v 
vodovvrcov larpos' avros roh 
Trd(TLv ra iravra yevov 6 elSoiS 
eKaarou Kal ro aiTrj/xa avrov^ 
oTkov Kal T7)u \pdav avrov. 

Kal pvaai Kvpie rriv irolfx- 
vr]v ravT7)v Kal irdcrav iroXiv 

S. Chrysostom 


MvrjorOrjTL KvpL€ rrJ9 TToXeo)? 
ey fj TrapOLKOVfiev Kal irdarfs 

Kal \d>pav dno Xifiov Xoifiov noXeco^ Kal \d)pa^ Kal t(ov 
(T€L(r/j.ov KaraiTovTLafiod irvpos iriareL KaroLKOvvroov kv avT0L9 
fia^atpas Kal e7nSpofJir]<i dXXo- 3° 

(pvXcov Kal kix(f)vXtov rroXefiov 


The Byzantine Rite 

S. Basil 

S. Chrysoatom 

'£»/ npcoTOLS fJLwqcrOrjTL KvpL€ 

Tov irarpos kol kirLaKoiTOV rj/xcoi^ 

Tov 8€ivos 01^ \dpLaaL rah ay Lai's 

5 (TOV eKKX-qataLS er ^iprivri (tS>ov 

euTL/jLoy ifyirj fjLaKporjfiepevovTa 


lo Mv-qa-Q-qTi Kvpi€ Trd(Tr}S em- 
aKonfj^ opOoSo^cov jodu 6p0o- 

To]mOYNT00N ton AorON THC arJ9 


Mi^rja-drjTL Kvpie kata to 

15 HAhGOC TWN OlKTipMCaN COY '^tt^ 

Tfj9 €firj5 dva^LOTrjTOS' <rvy- 
\d)pr](T6v fiOL ndv 7rXr)/€\T]/jLa 
€K0V(n6v re Kal aKova-iou Kal 
fjLT} Sia Tas e/zay d/iapTLa9 
20 KcoXv(rr}s Trjv X^P^^ "^^^ dyiov 
(TOV irv€Vfj.aTos diro twv wpo- 
K€Lfieu(ou Scopoou 

Murj(T6r]TL Kvpie tov 7rpe(T- 

PvT€pL0V, r^y €U XpL(TT^ Sia- 

25 Kovtas Kal iravTos UpariKov 
rdyfiaTO? Kal /jLrjSiua ^fia>u 
KaTaL(T)(yuT)9 tS>v kykAoyntoon 


'Eni'cKevpAl HMAC £N TH XP^C- 

■Jb TOffHTI COY Kvp(^€^^ kTTL(f)dvr]6L 

r]]lLV Toh 7rX0V(Tl0l9 (TOV OLKTLp- 

'Eu TTpCOTOlS flPT^aOrjTL Kvpl€ 
TOV dpXi^TTKTKOTTOV rjfiOH^ xovSe 

Mi/i^(t6t]tl Kvpi€ nXeovTcou 


vovToav al^paXdircov Kal r^y 

(TCDTTjpia^ aVTOdV 

Mvria6r]TL KvpLe tcou Kapno- 
^opovuTOdv Kal KaXXiepyovvTcav 
€u TaL9 dyiaLf (tov kKKX-qatats 
Kal pepurjpipcov tcop irei/iJTCoy 
Kal eirl Trdvras rjpds rd iXerj 
(TOV k^aTr6(TT^LXov 

The Byzantine Lit2irgy of the Ninth Century 337 

S. Basil S. Chrysostom 

/zor?* evKpdrovs Kal knccxp^Xeis 
Toijs dipa^ rj/jLiv ydpicraL^ 6/a- 
Ppovs eiprjyiKOVs rfj yfj irpos 
Kapnocpoptav SdopTjarai, eyAofH- 



iravaov rd a-^iafiara rSiv €K- 

kXtjctioov, or (Seer op rd (^pYAfMATA 

Toop eGNoaN, ray rcoj/ aipia-ecov 

eiravaa-TdaeLS Ta)(€a)9 Kard- '° 

Xvaov eN th Aynamgi toy AfiPY 

aov HNeyMATOc' ndvTa? rjfids 

npoaSe^aL eh ttjj/ ^ao-iXeiav 

aov Y'OYC (|)0C)t6c ka'i yhyc 

HMepACj dvaSet^as rj/xTu rrju ^5 

a-7]v eiphJNHNj Kal ttju arju dyd- 

Trrju ^dpLaac hm?n Kfpie 6 Geoc 


Kal 80s rjfjLLV eN eN) CTOMATI Kal mi a KApAlA AolAzeiN Kal 20 

dw/jLyeiv to iravTifJiov Kal fieyaXoTT penes ovofid aov rov Uarpos 
Kal Tov Tlov Kal tov dyiov IIvevfiaTOS vvv (^Kal del Kal els 
Toijs alcovas tS>v aiodvcov^ 
6 Xaos 

'O Upcvs 

Ka) ecTAi TCL eAeH toy MepAAOY eeoy ka'i cooTHpoc hmoon 

6 Xaos 



338 The Byzantine Rite 

S. Basil S. Chrysostom 

Kal Tov BiaKovov ttoiouvtos tt\v p.€<rr]v 

'O 8l(iKOVOS 


€ir€VX«Tat O l€p€VS 

'0 Geoc HMooN 6 Geoc Tof 
coazeiN, (TV 17 /za? SlSa^ov €V)(a- 
10 pL(TTelv aoL d^Lcos tcou evepye- 
(tl5)v (tov 03N enoiHCAC Kal 
TTOLUS Me9' r]fia>u. av el 6 Oeos 
rjjicov 6 TrpoaSe^d/jLeuos ra Scopa 
Tavra' KA0ApicON rj/id^ aho 


nNeyMATOC Kal SiSa^ov rffxas 
eniTeAelN Ari<JC)CYNHN gn ^oBoj 
(TOV Iva kv Ka6ap(£> to) MApTypicj) 
THC cYNeiAHcecoc -q^iSiv viroSe- 
30 xofjLevoL Tr]v /jLepiSa Ta>v dyiacT- 
fidrcoi' (TOV e}/(io6(ofi€u t(o dyi(p 
(T(DfiaTL Kal aip-ari tov y^picrrov 
(TOV Kal vTToSe^dixevoL avrd 

d^L(£)S ayCdfl^V TON XpiCTON KA- 

25 TOiKoyNTA eN TA?c KApAiAic r]ixoi>v 
Kal y€V(£>p.e6a n aoc TOy Af ioy 

( TOV T T N6YMAT0C . Na'i 6 BeoC 

T)fJia>v Kal /jLTjSeua rjfioou eNO^ON 

TTOL'qar]^ T(ov ^pLKToav (TOV tov- 

30 roDV Kal kirovpavLOiv fiva-TTjpLcou 

fjLTjSe acBgnh •v/^t'xS '^"^ a(i>fiaTL 

UavTcav t5>v dyLcav (^fivqfiovev- 
(TavTes €TL Kal €tl eu 
ciprjprj KT\y 


^ol TrapaKaTaTiOe/jLeOa ttju 
((criv rjfioov dnaaau Kal tt]V 
kXirtSa SecTTTOTa (pL\dv6p(oire 
Kal TrapaKaXovfiev o-e Kal Seo- 
fjieda Kal iKerevofieu Kara^ico- 
aov Tj/xds fjLeTaXafSeTi/ rcou 
kirovpavLCov aov Kal (PpiKTcou 
fjLvarrjpLCDu TavTrjs rfjs Upas Kal 
7rveviiaTLKrJ9 Tpaire^-qs fierd 
KaOapov ovveiSoTos e/y d(p€a-Lu 
dfiapTicdu^eh (Tvv^oipricnv TrXrjfi- 
/jLeXrjfLdroou, eh TlNeyMATOc Afi- 
oy KOiNOONiAN, €6? ^acTiXeia^ 
ovpav5)V KXrjpovofLiau^ e/? nap- 
prja-iav ttjv Trpoy (re, mh eic 
KpiMA p.r]8€ els KaraKpifjia 

The Byzantine Liturgy of the Ni7ith Century 339 

S. Basil S. Chrysostom 

€AC Tov anaIiooc avTOiv fieTaXafi- 
pdv€Lv dXXa Sos tj/jlli^ H'^XP'- 
T7J9 kar^drr)^ rj/xwu dvaTTvorjs 
delays VTToBe^eaOaL Trjv eXwiSa 
Tcoudyiao'jjLdTcoy aov eh ecpSSiou 
^coTJs alooj/Lov^ eh diroXoyiav 
evTTpoaSeKTOv ttjp eirl toy <j>o- 
(3epov Bhmatoc toy xpiCTOf a-ov 
oiroDS dv Kal rj/xeh fierd irdvToav 
Tcou dyiobv tS>v dn alcoucou aroL 
€vape(Trr](rduT(oj/ yeu(o/jie6a yuer- 
oxoL Tcov alcDj/Lcou (TOV dyaOSiv 
03 N htoi'macac toTc ArAnooci'N ae 


6 SicLkovos 
AvTiXcL^ov (^aSxTOv eXerjcrou 

Trju Tjiiepav Trdaav (^ktX) 

€k4>co, 6 iepstis 

Kal Kara^iooaou 77/zay SecnroTa metA nAppHCi'^c dKaraKpiTcos 20 
roXjjLav 6niKAAe?c0Ai ere tov eirovpavLov Oeov TTATepA kol 

6 Xaos TO 6 Xaos 


lABeTco H BACiAeiA coy, reNHGHTOO to GgAhma coy O^C €N ofpANcp 25 

Ka) eni THC fHC* ton ApTON HMCON TON eniofciON AOC HM?N CHMCpON 

6 ICpElJS €K<J>(U. 3Q 


Z 2 

240 The Byzantine Rite 

S. Basil S. Chrysostom 

(/cat Tov Tlov Kal rod dytov TIvevfiaTOS vvv kol da. Koi eic 

Toyc AiooNAC Tcov alcopwu} 

6 Xaos 

5 (the inclination) 

Kal |Ji€Ta TO "Afirjv Xiyn 6 icpevs O Upivs 

Elprjpr] TTacriV 
(6 Xttos 
Kal r<p TTi^evfjiaTL aov} 


Td9 K€(paXds 'npia>p <rft) Kvpico KXivcojieu) 

eireiJXCTai 6 Upevs ° '^«P«^s ixvo-tlkws 

Jeo-TTora JTi^pie 6 nATHp TOON EvxapiaTOVfiev aoi BACiAef 

oiKTipMa)NKAi eeocnACHcnApA- AopATe 6 rfy d/xeTprjTa) (tov 

15 KAHceooc Toi",^ vnoKeKXiKora^ SvpdfieiSrjfxiovpyriaa^TdTrdvTa 

aoL rd9 iavjSiV KeffyaXd^ ev- Kal rw 7rX77^ei rod eXiov^ aov 

Xoyrja-ov dyiaaov (ppovprjaov e^ ovk ovtcov eic to eiNAi napa- 

6xvp(o(T0v kvBvvdiia^cTOv, AHO yaycbv rd avfMnapTa' avTos 

nANTOC IproY noNHpoY dnoarr]- Beairora ovpavoB^v ecpiBe knl 

2o a-ou, HANTi Se eproi AfAGa) tovs KeKXiKora^ o-ol rds iavTwu 

avuayirou Kal Kara^maov dKara- KecpaXds- ov yap 'UXivav aapKi 

KpLTCOS fiCTaO-X^^^ TOOl^ dXP<^^- '^«^ O^'^H-^^'!''' «^^« OrOt TO) (j)o(3€p^ 

TCiiV Tovroav Kal ^coottolcov ©ecp' av ovv Seairora rd irpo- 

/JLVa-TTJpLCDV eic A(})eCIN AMAp- K€lfJL€Pa TTd(TLV rjflLU £\C AfAGON 

35 TI03N, €i? TTNeyMATOC Ari'oY k^oiidXidov Kard rrju Udarov 
KOiNCONiAi^i ~^ i'^^a^ XP^^«^* "^^^y irXkovaLv 

orv/jLTrXevaoi/, tol9 oSoiiropova-LV 

avvoSevaov tov9 voaovvras 
taaai 6 tarpon toou yjrvx^i' Kal 
Tu>v oroofiaTODU r]fj.coi/ 

The Byzantme Liturgy of the Ninth Century 341 

S. Basil S. Chrysostom 


yapiTL KOI 0LKTipfjL0?9 Kol (juXavOpcoTTia Tov (^fiouoyeuovs crov vlov 
/led' ov evXoyrjTos el avu r<S iravayico Kal dya6(p kol ((dottol(o 
(TOV TTvevixaTL vvv KOL del Kal eh T0V9 aia>ya? Ta>v alcoi^coi/}. 


EwxT| T-qs vil/ioo-ecos toO dprov 'O lepevs 

TTpocxec Kypie 'I-qaov Xpiare 6 Oebs rjfjLcou kl ay tov katoikh- 
THpi'oY COY KAi eAGe eic to ayidaai hmac 6 aVo) t5 Uarpl 
(jvvKaQe^op.evos Kal S)8e rj/iLU dopdrcos * napcoi/' Kal Kar- 
a^Lcoaov^ th KpATAiA coy x^'P' f^^raSovpai tj/jllu Kal 8l' rjfXMp lo 
iravrl rat Xaat aov 

Kal \iira to cIttciv tov Siolkovov 6 5idKovos 


o Upcvs vij/oi TOV ayiov apTOv Kal Kky^i 6 Upevs 

Ta dyia tol^ dyLOLS^ 15 

Kal p,€Td TO elireiv tov Xaov to 

Eh dyios, etc Kypioc 'iHCoyc XpicToc 
eic AoiAN 0eoy TTATpoc 

\ap.pdv€t «K toO aYiou o-wp-aTos p.«pi8as Kal pdXXei els Td ayta iTOTT|pia Kal Xt^et 

Eh TrXrjpcofia TIvevp.aTos dytov 20 

* [ovi xpT| dv€\j GepjAoi) XeiTOVpYTio-ai -n-pco-pvTepov €1 p.Ti KaTd ttoXXtiv ircpCaTao-iv 
Kal el ou8ap,ws €\)pio-K€Tai Oepjjiov]. 

3[*H €K4)a)VT]o-is TT]S p.€TaXifn|.€a)S 

MeTA (popov ©eov Kal ni'cTeooc kai AfAnHc (TrpocreX^ere)] 25 
2 [4;dXX€Tai TO KOI NflN IKON] 
3[H METAAH^m. 
McTa Tt\v H€TdXTiv};iv 

loocoN 6 OeosjON Aaon coy (kai eyAorncoN thn kAhponomi'an coy) 

Kal €TrixapdTT€t to Oetov (nf]p.€iov tov tijiiov oravpov], 30 

* avvuv Kara^iojcov Chrys. ^ + 6 Xaos Eis 01710$ Chrys. 

342 The Byzantine Rite 

S. Basil S. Chrysostom 

2[MeTd TO p,€Ta\ap€iv irAvras twv clyiuv fiv<mjp£a)v «v -np neXXeiv tovs kXt]pi- 

Koiis l-irl TO o-K€vo<{>vXdKiov dTroKaOio-T^lv to, Txfxia ^iirCSia Sio-Kcipia Kal iTOTT|pia 

Kal dXXa i€pd o-Kcvq, p,€Td to €K twv -irapaTpaireJitov (p,€Td) tt^v SidSoaiv 

diroTcO-qvai iTdvTa els T-fjv d-yiav Tpdirefav Kal »|/aX0Tivai tov TcXcuTaiov o-tixov 

5 TOV KOLVoJviKov, XcYCTtti Kal TouTO TO Tpoirdpiov 


MGN THN AoIan coy OTL Tj^icoo-as Tifids Toov dyioov aov lliTa(T\UV 

fjLva-TTjpicov Ti]pT](TOP rjfid^ kv TO) (TO) dyiaa/ji^ oAhn thn HMepAsi 

jxeXeTcouras thn SLKaLocrvvrjv coy. dXXrjXoviaj 

10 ^ [Kal •?! diroKaSCo-Tooris t»v Supuv €v rfj irpodco-ci Kal at kXcCo-cis twv Oeiuv 



Kal fJi€Td Td iTdvTas jiCTaXaPetv XeyovTOs tov 8iaK6vov r^v €i\-f\v 

(jOpOoi fieTaXaP6vT€s /crX) 

15 eir€vx*Tai 6 tep€vs* 

EyxApiCToyMeN coi Kypie 6 Ev)(apLa-Tov/xev aoL Siairora 

Geoc rjficov inl rfj pL€TaXrj-^^L (piXduOpcoTre evepyira ratv yjrv- 

TOiV dyi(£>v dy^pdvraiv dBavd- yS>v rjficoy 6 Kal Ttj Trapovaij 

Toav Kal knovpavioDv aov p-varr]- rjp^pa Kara^Lcoaas rjpds toou 

30 pia>v a>u eScuKa^ ^plv kirl evep- eirovpapLcoy aov Kal dOavdroiv 

yeaia Kal dyiaapco Kal Ida^L pva-Trjptoav' opOoTOMHCON rjpcov 

TOiv y\rv')(5)V Kal TOiv acopaTcop' thn 6 Aon, acoaop rjpds kv tco 

avTos SianoTa t5>v diravTcov ^6^(o aov tovs iravras^ (ppovprj- 

Sbs yepiadai rjpip rr]v koino)- aov r}pS>v Trjp CoarjVj dacpdXiaai 

35 NiAN TOY' dyiov cooMATOC Kal rjpcop Ta SLaprjpaTa, ev^ah 

aFmatoc TOY XP'<^'''OY croi^ ^^'s Kal UeaiaLS ttJ9 dyias kvBo^ov 

iriaTLV dKaTata^vvTOV, eh AfA- Seairoiprj^ r]pa>j/ OeoTOKOV Kal 

hhn ANYHOKpiTONj €LS hAhcmo- deiTTapOevov Maptas Kal irdv- 

NHN co4)iAC, e/y 'laaiv '^vyrjs rcov toov dytoov aov t(£>v dir 

30 Kal acoparo?, e/j dTroTpoirrjp aicopcop aoL €vapeaTr]advra)v 

• +HVO-TIKWS Chrys. 

The Byzantine Liturgy of the Ninth Century 343 

S. Basil S. Chrysostom 

nai/Tos kvavTLOv, eh nepnToirj- 

CTLV TOOU €VTO\a>P (TOV, c/j ttTTO- 

Xoytav evTTpoaSeKTOV ttju errl 
TOV ^opepov pT}/j.aTOS rod 



OTi (TV el 6 dyLa(Tfibs r]p.S>v kol aol Tr]v Bo^av dpane/jLTTO/iev 
Tw Tlarpl Koi rS T/S kol tS dyi(o TIvevfiaTi vvv kol del 
KOL els Tovs aiSivas Toi>v aloovcoy. dfiijv. 


'O SidKovos 

'En eipHNH 7rpoeX6(o/iev 

6 Xaos 
'En onomati Kypioy. 

Ev\i\ 6ma0A[J.|3(ovos Eux^ omo-Odjj.pcovos toO Xpvo-oo-T6no\j 15 

Kvpie 6 Oebs r]jiS>v ccocon Holov alvov rj noiov vp-vov 

TON Aaon coy KAi eyAorHcON t\ iroiav evx^pi-O'Tiau dpoifSrjv 


poapa TTJs eKKXr](TLas (tov ev 6p<jiiTT(o 6e^ rjpcov otl kol 6avd- 

eLprjvr} 8ia(j)vXa^ov' dyiacrov tco KaTaSeSiKacrpeuois r]pTv kol ao 

TovsArAncoNTACT^r/eynpeneiAN tols dpapTLais ^ePvOiapevois 

TOV oTKoy coy av avTovs duTi- r]pTv eXevOeptav e8(i)pT](Ta) /cat 

Bo^aaov Trj OeLKr} (TOV SvvdpieL peTeSooKas rjpTu ttjs dOavaTOV 

KOL MH efKATAAinHC -qpds 6 KOL eWOVpaVLOV TpV(pr\s TOV 

Geoc TOyc eAni'zONTAC eni coi* dyiov (T<x>paTos kol alpaTos tov 25 

elprjyrjv rcS K6(Tp(o crov Sdoprjaai, y^pKTTOv (toV 8lo Seopedd aov 

TULS eKKXtjaiaLS aov^ tols dKaTaKpiTovs noLrjaoi^ rjpds re 

iepev(TL^ Tois pa(TiXev(TLi/ ripSiV kol tovs SovXovs (TOV tovs Sia- 

Kal iravTl ro) XaS (tov otl kovovs* ev TLpfj kol (repvrj iro- 

AflOC 6 N/XOC coy, OAyMACTOC 6N XLTeL(l (TVV rjpTlf 8LaTrjpr](T0U Kal 30 

AiKAiocyNH, Kal aol ttjp 86^av tov irepieaTcoTa Xaov peTe)(^eiv 


The Byzantine Rite 

S. Basil 
duane/nrofiev tq) TlaTpl kol 
T(3 TIS> Koi T(£> ayi(£> Ui/eviiarL 
vvv KOL dd Kal e/y tovs aioouas 
Ta>v alci>v(ov. dfLi]P, 


20 <IN THE 

EviXY| Toii (rK£vo<}>iiXaK{ov 

"HwcTTai Kal TCTeXeorat ocrov els 
TTjv f]fi€T€pav bvvap.iv iravra dnep edov 
T)p.\v TO. T^ff a(f)6apaias p.vaTr]pia' 

25 ffvpap-ev rov Oavarov crov rfjv p.VTjfiT)v, 
etbap-ev TTjs dvaardcreMs crov rbv tvttov, 
€V€7r\i)(T6r]p€v Tjjs dnevMTov arov r/3v0^f, 
dnT]\avcrap€v rrjs dTeXevrrjTOV aov 
^(orjs rjs Ka\ iv ra fxeXXovri Travras 

30 TjiJids Tvxfi'V Kara^loiaov Xpi(TTe 6 debs 
TjfjLcov' oTi Tcpiirei (Toi nda-a evxapicrria 
(Tvv Tc3 dvdp)(Cd (TOvnarpX Koi Tfoiravayia 
Koi dyadcp Ka\ (coottoiw (tov nvevfiart 
vvv Kul del Kal els tovs alavas tmv 

35 ald)va>v. dp.Tjv. 

S. Chrysostom 


Tpaire^rjs Kara^icocrou p^XP^^ 
e<T)(dTr]9 rjfjLcoy dvaTTvorjs eh 
dyLaa-jiov "^vyr^S Kal acofjLaTOS, 
eiS" Trjprja-iv rS)V (rS>v kvTokcov^ 


pavLov (TOV BACiAeiAC pera 
irdvToav t5>v evapea-Trja-dvTcou 
aoL' €V)(^ai9 Kal 7rpe(r(3eiais rrjs 
nauayias dxpdvTov OeoroKov 
Kal denrapOevov Mapia? Kal 
iravToov TCdv dyioav crov 


OTL dyios Kal ^CKdvBpcoiro^ 
6ebs virapxeLS Kal crol rrju 
SS^av dvajripiropev tco Uarpl 
(^Kal TO) TIS> Kal rZ dym Ilvev- 
paTL vvv Kal del Kal eh tov9 
aiS>vas T(ov alcovcov. dprjvy. 


Euxifj €is TO Karao-TctXat to, ayia 8wpa 

To TiAHpcoMA TOV NOMOy Kal Twv irpo- 
<f)T]Ta>v avTos vrrapxcov Xpicrre 6 debs 
f]p.Si>v irkripaxTov rjfids nAnptlc TTNeyMA- 
TOC AfioY vvv Kal del Kal els tovs alavas 
tS)v alcovav. dfXTjV. 


(IXth century) 

(preparation of the celebrant) 

^ ['O i£p€vs T-f\v iepaTiKT|v €vSv6p.€vos aTo\T|v, TO TpicrAY"'*'v 6X0K\T|pa)S <}>0€Y76- 
|X€Vos Kal TO TTJs TijJL€pas TpoTrApiov avv T& 'IAacBht'i moi 6 0e6c to) AMApTCoAw 
tTaXeywy TpiTOv Kal tt|v ivx'i\v to€ Ovp-iijiaTOS Xiydiv, t'vwmov T-qs Ocias Tpaire^Tis 

t<})to'TaTat 5 

Kal o-Tavpo€i8us 0vp,iwv €K<j)a)V€i 

EyAorHTOC 6 eeoc (77/zcoi/ pvi^ Kal dd Kal eh rovs alS>vas tcov 
alcovcou. d/irjvy 

TO 8i irpocjj-qTiKov «K€ivo Trpootp,iov Kal 6 iepctis Tas ivxo.% lirikiyii tov io 

(^PaXiios py' AvxviKoO. 

EyAorei H YTX" '^^Y ton 

irapd Twv dSeX^Juiv KTjpvTTeTai. 
TeXos 8J KaKtivwv Kal tovtcov Xa|36vT<ov tt|V 2vvaiTTT)V <rvv Tfj €K4)WVir|cr€i 15 


Kal ItoCjjicjs 6 dvaYvoi>o-TT]S t6v twv 'O Qeios oOtos jxvcrTaYwY^s tov v' 

'AvaPaGfxwv Kavova €vapx€Toi ('EAeHCON Me 6 0e6c kata to iwefA 

(*PaXn. cxtx-cxxm e\e6c coy) 

vpaXp,. cxxiv-cxxviii avd aTojia Sie^uov tov irpo-qYiao-OevTO 20 

U'aXp,. cxxix-cxxxiit). oprov Iv Tf| irpoeeo-ct SiaKoajJiei dvcX- 


EvOvis 8€ els €v €Kao-T0v dvTi<})a)Vov 
TWV dvapa0p.cov p,iKpdv aiTijo-iv ck4>covei. 

346 The Byzantine Rite 


Tov 8e "ye \j/aXp,oO 

(Kypie EKeKpAlA npoc ce Kal <J>conh Moy npoc KypiON eK6Kp<\5A) 

5 'rrapd tov \|;d\TOv t|xovh€VOv to iepaTCtov oXov crvv Tcp vom cttiOv^i^. 


Kal Twv Tpoirapiuv \};aX\op.fvcov jjlctcI, tt^v Ao^av t| EtcoSos X^P^S Tov fvaYyeXCov 
(ACTCi OvjAiaxov]. 


^[Kal T«v dvaYvcoo-jjiaTcov dvaYivuo-Ko^jicvuv ol d8cX4>ol c(]>i^dvov<n. 

Merd 8^ tt|v tovtuv (rup,iTXT|pci>o-iv to] 

K<\T6Y0yNeHTCO (h npoceyXH Moy die eyMiAMA eNoaniON coy, 
InApcic Tcc)N xeipwN Moy GyciA ecnepiNH) 

1 5 ^ [o i<p«vis (j8€i p.CTd TWV o-uvTjv&)p.€v<«)v auTfa) aT£)((i)v, TWV d8€X<{>wv TO y6vv 
KXivofjievwv Kal tv Tats cvxais toOto yiveTai]. 




20 'Ev 8e T^ AvxviK^ jji€Td Td dvayvwo-jjiaTa Kai to Y>.ariv6vv6r]T(ii Kal to Kvpie 
fXerjcrop YivCTai tv\'}\ KaTqxovp-tvwv tirl twv TrpoTjY'-acrp.tvuv 

*0 Oeoc 6 0e6c hmocjim 6 KTiarrj^ Kal SrjfjLLOvpyos Ta>v diroivTcov, 
6 HANTAC eeAcoN cooGhimai kai eic enipNCOciN AAnGeiAC eAG6?N, 
kntpXey^ov kirl tovs SovXovs ctov Toi>9 Karrj^ovfiiuovs Kal \vTpa>- 
35 (rai avT0V9 Trjs naXaids TrXdurjs Kal rfjs fieOoS^tas rod dvTLK€i~ 
fievov Kal npoaKaXeaai avrovs e/9 rrju ^corjv ttji/ amvLov 
(ponTL^oav avTcov Tas "^v^as Kal ra acofjiara Kal <rvyKaTapLdfj.coy 

The Liturgy of the Presanctified 347 

avrovs rfi XoyiKrj aov irotjivrj ec})' rfv to 6nom<\ coy to dyLov 

ha KOI avTol aifv ^fuv So^d^coaLu to (^TravTifiov kol fieyaXoTrpeires 
ovojid aov Tov Ilarpos kol tov Tlov kol rod aytov JJi/evfiaTOS 5 
vvv KOL del KOL eh Toif9 alwvas tSov alooucovy. 

EvX''^ «^S Tovs irpos r6 ayiov <}>coTwrjia €tiTp6TnJop,€VOus 

*Eni'(})ANON SecTTTOTa TO npocoonoN coy eni tov9 rrpos rb dyiov 
(pdiTLa-fxa evrpeiTi^oiievovs kol enLTroOovvras tov Tfj9 dfiapTias 
fioXva-fiou diTOTLvd^aaBaL' KaTavyaaov avTa>v ttju Sidvoiav^ 10 
^e^atoocTOV avTovs ev Ttj nia-TeL, aTrjpi^ov kv eXniSi, TeAei'cocoN 
EN krAJiH, MeAH Tifjiia toy XP'^"'"^Y ^^u dvdSei^ov Tof Aonioc 
eAYTON ANTi'AyTpON YTTep Ta>v yfrv^^^coj/ r]ji5>v 


OTL (TV e? (pcoTKrfibs rnxcov Kal crol ttjv 86^av dvane/jLTrofjLev 15 
(t5 TJaTpl KOL t£ T/o) kol tq) ay/co IIuev/jLaTL vvv kol del Kal 
eh Toiis aiS>vas T(£>v alcovcovy, 



Ewx''^ irtaTuv a' 20 


OavaTOD eh d(f)6ap(Tiav rj/ids 6K (j)6opAC /JLeTa(TTT]aas, (Ti) 7rd(Tas 
rifxcdv Toc? aL(T6r](TeL9 Trjs eviraOovs veKpa}(Te(i)S eXevOepoiXTOv 
dyaOov TavTais r]yejj.6ifa top euSoOeu XoyiafMov errKTTrjaas' Kal 
6(p6aXp.os fiev d/ieT0)(09 ecTTOo navTo^ novrjpov (3Xe/x/j,aT09, dKorj 25 
8e XoyoL? AproTc dveiri^aTOS^ 17 Be yX5>a(Ta KaOapeveTco prjjidTCoi/ 
dirpeTTcov' dyvKTOV Se r]ii5iv Kal to, X^^^V ''"^ alvovvTd (re Kvpie, 
TOiS Se \e?pa9 rifiSiv ttol7](tov tS>v fxev (pavXoou dneyeaOat irpd^eoiv^ 
evepyeiu Se jiova to, (toI evdpeaTa, wdvTa rifiSiv to. /jLeXtj Kal 
Tr]v Sidvoiav Tjj arj KaTaa-(j)aXi^6peuos \dpLTL 30 

34^ The Byzantijie Rite 


OTL npenei coi irdaa AoIa timh kol irpoa-Kvi'Tja-L^ (ro) Uarpl kol 
TO) Tl(£> Kal TO) dy/o) IIi/evfiaTL vvv kol aei kol eic Toyc aioonac 

TCON AI0C)N60n). 

Aecnrora dyie virepdyaOe SvarooTrovfjLei^ ere tou 6n eAeei nAoyciON 
iXecoi/ yev^crOai rj/xiu tol9 dfiaprcoXoh Kal d^iovs rj/J-d^ TTOL-qaou 
Trjs v7ro8o)(^rjs Tov jiovoyevovs crov vlov Kal Oeov r^jiodv rod BACiAeooc 
THC holHQ- ISoii yap to d^pavTOV avrov aw/ia Kal (coottolov 
lo aTjia Kara rrjv irapovaav copav elaTropevofj-eya rrj iiva-riKfj ravrr] 
npoTi'eecGAi fxiXXet jpAnezH vno nAHGoyc cxpATiAc oypANioy 
dopdrcos 8opv(popovfjL€ua^ a>u rr)p /leTdXrjyjni^ dKardKpiTov rj/iiu 
Sooprjaai Iva 8l avrcou to ttj^ Siauoia? ofLfjia Karavya^o/ieuoi 
yio'i (})0C)t6c kai HMepAC yevcofieOa 

KaTCi Tr]v Scopedv tov )(pLo-Tov aov fxeO' ov evXoytjTO? el avv tS> 
iravayico (^Kal dyaOco Kal ^ooorroiS) aov TryevfxaTi vVv Kal del 
Kal e/y rovs alS>vas tS>v aloopooi^y. 


20 ^[EuOtus apxcTai 6 Xaos ^[ELcraYeTai to. TrpOKcijieva Swpa €is 

AT'« ' V ' ^ > '^ TO Ovcrtao-TTipiov d-rro tov o-kcuoAv- 


' AaKiovJ. 

(Tvu rjjiLu dopaTCO^ XaTpevovcriv 

/5oi) y dp eiOTTTopeuerai 6 B AC I Aeyc ^[Mexd ttiv twv Oclcov Swpcov elo-6- 

, /_ . 'o N /» y 8€vo'ivlTOiu,cosalGijpai.KaTaK\€io-KovTai- 

THC AolHC LOOV OVCTLa LLVCTTL- . ^, , , . , , , » 

O 0€ lCp€VS T&> aVaJTOlTCp TrCTTAO), o Kai 

25 K7] TeTeXeiCOfiei^r] SopV(pOpeLTaL' dt'pa otSev 6 Xoyos KaXilv, rd 8wpa 

TTLaTei Kal ^o^co iTpoaeX6(x>fiev ^mKaXvuTa]. 

'iva fiero-^OL ^cofj^ alcouiov yivd)- 
[leBa. dXXr]XovLa^. 

30 Kal jJL€Td TO irXiripcoOTJvai At bvvdfxti^ tcoi/ ovpavuiv 6 icpciis eireux^Tai 

'O Tciiv dppriTCDV Kal dOedTcou fivaTrjpLcou ^eoy Trap Jj 01 

The Liturgy of the Presanctified 349 

GHCAYpoi THc co4)iAC KAi THC fNobceooc An6KpYcI)0i, 6 TT^j/ SiaKoviav 
rrjs XeiTovpyta'S ravrr]^ diroKaXvy^ras r)fj.?p Kal GeMGNOC rjfjids 
T0V9 dfxapT(t)Xov^ Sid noXX'qv <tov (pLXauOpooiriau eic ro npoc(|)6- 
peiN aoL AoopA re k<\\ GyciAC ynep tcou rj/xeTepayv d/iapTr]fjLdTcop km 
TOON Tof Aaoy atnohmatoon- avTo^ AopATe BACiAef 6 noiooN 5 


ApiGMOC, e^iSe k(j) r)p,ds rov9 dua^Lovs SovXovs (tov tov9 tS> 
dytco TOVTCO 6v(TLa(TTr]pLa> coy tco ^^epov^LK^ aov irapLarafiivov^ 
dpoi^co e(p' w 6 /jLOi^oy€urJ9 (tov vlo9 Kal $€09 r)fJ.a>i^ Sid Tcoy 
7rpoK€i/j,ei'(oy (ppiKToov €TravaTraveraL fivaTi^pLcow ^ Kal jrdcrrjs * lo 
rjfjLas Kal top nicTToy aov Xaov iXevOepevaa? dKaOapaia? 
dyiaaop iravrcov rjfxcou ray 'v|/"fx^5' Kal rd aoofiara dyLaap.^ 
dua(paLp€Ta> 'Iva kv Ka6ap(£> avi^eiSoTi, dveiraLO-yvvTCp 7rpo(rco7r&), 
TTecpcoTLcrpeur) KapSia tS>v Oeicov tovtcop peraXap^dvovres dyiaa- 
pdrcoy Kal vtt avToov ^cooiroLovpei/oi iucoOcopeu avTW ro) ^piar^ 15 
(TOV rco dXTjOLpm r]pS>v Oeco rep eLirSuTL '0 jpoorooN Moy thn 


yepcopeOa naoc tov Afioy Kal npoa-KvurjTov aov hngymatoc XeXu- 
TpoapevoL ndarjs SLa^oXLKrjs pedoSeias kv irpd^eL rj Xoycp rj KaTU 20 
Sidvoiav kv€pyovpkvr)<s Kal Tvxcopeu tcou kTrrjyyeXpevcov dya- 
6(£>v irdaLv toTs dytois T0T9 dn alStvo's aoL evapeaTTJaaaiv 


Kal KaTa^LCoaov rjpd? SeanoTa (mgta HAppHCiAC dKaTaKpiTCos 
ToXpdv 6niKAAG?c6Ai ae ton knovpavLov Geov TTatgpa Kal 25 

6 Xaos 

* MS. (TKeTrdaris. 

350 The Byzantine Rite 

Ac{)ieMeN Toic 6(t)eiAeTAic hmcon kai mh eiceNefKHC hmac eic 
neipACMON aAAA pfcAi hmac aho Tof noNHpoy) 

6 Upevs eKcfxi}. 

5 KoX TOV Tlov KOL TOV cLytov Tlv^vjiaTos vvv Kol dd KOL eic 
Toyc aicjonac twp alcoucopy 

o Xaos 


(the inclination) 
10 'O Upc'us 

Elp-quT] iraarLv 
6 \a6s 

Kal TO) TTuev/jiaTL aov 


15 Tas Ace^aXa? tj/jlcov (r5 Kvptoy KXipcofieuy 

6 tepeijs (ircuxCTai 

*0 0€os //61/os dyaOos Kal evarTrXay^vos 6 eN yyHAoTc katoi- 
KWN ka'i ta TAneiNA e(|)OpcjON, e0i<5e evanXdy^va) o/xfiaTi knl 
TrdvTa TOV Xaou aov Kal c^vXa^ov avTov Kal d^toaaov irdvTas 
20 f}iid^ dKaTaKpLTCos iieTaayjeiv tcov ^coottoicou aov tovtcou fivaTrj- 
ptcov aol yap tocs iavTa>u vireKXtvapL^v K€(paXa9 direKS^^oiievoL 
TO napd aov irXovaiov eXeoy 

\dpLTL Kal OLKTLp/jLOLS Kal (pLXavOpwirta TOV [lovoy^vovs aov 
25 VLov peO ov evXoyrjTos ei avv to) nai/ayico Kal dyaOco Kal 
^cooTToi^ aov TTU^vpaTL vvv (^Kal del Kal e/y tov? alcova^ tcou 

6 Xaos 

The Liturgy of the Presanctified 351 

' 'O SlttKOVOS 

* [Iv 8c Y€ TQ TTJs vij/wo-ecos wpci ou p,€v TOt aipci TO -rre'irXov dX\' diro KdTO)0€v 

TOUTOV TOV dpTOV Vv}/«V XcYCl] 6 l€p€US 5 

TcL 7rpor]yLa(Tiieva ayta tols dyioLS 

6 Xaos 

El9 dyios, etc Kypioc 'iHcofc XpiCTOc 
(eic AoIan Oeof TTATpoc) 

' r«*0' ovTcos 6 dT|p aiperai* €K re twv toioijtcov Kal Irtpcov vnroBciYjjidTuv p-uaTiKTi lo 
GvCTia dvaKTjpvTTCTat Kal dpri TCTcXeicofJitVT] ucratJTcos Kal irpotjYiacrixtVTj t€X«tt| ?k 
T€ Tt]S «m<})oiTr|(r€(os toO crravpov Kal tov d-yiov aip-aros tivcojacvt]]. 


Eux^ p-erd TTr]v p-erdXTjij/iv 

Ev^apicTTOviiev (Tol t(£> (TCorrjpL tS>v oXcou ©eo) errl irda-iv 15 
0?$* Trap^cryov rnuv dyaOols Kal knl rfj /jLeraXrj'^eL rov dyiov 
(TCDfxaTO^ Kal aiparos rod y^pLarov aov Kal SeofieOd aov Secnrora 
(pLXdudpco-rre cjjyAaIon r}p.d9 vtto rrji/ cKenHN toon nTepyrooN coy 
Kal S09 rjp-Lv f^^XP^ "^^^ ecrxdrrjs r]fia>y dvaTTVorjs kira^ms 
/jLerex^Lv tcou dyiao-fidTcou aov e/? (pcoTia/jLou i/ru^^y Kal aco- 20 
fiaro^^ €LS ^aaiXuas ovpav5>v KXTjpopofjLiav 


OTL av el 6 dyiaafios r]/ia>u Kal orol ttju So^av dvaTreixiroiiev 
t£ UaTpl Kal TO) T/q) Kal tco dytco TIuevfiarL vvv Kal del Kal 
eh rov9 aloivas rcou alcoucov. dfirjp 2^ 

^[jjierd Ti?|v iStav p,eTaXT]v|/iv ravTr\v liriTcXei 6 tiqv icpoupYiav ttoiwV outco 

troi KaYu t€Kvov €7rio-Tdp,€vos iTpoa<})€pco KaOwcrircp ovv dpa Kal rotis els aKpov 

CTTicTTajjievous lupaKa. 

Etra Tj €K<J)a)VT]cris ttjs fieraXTHJ/eajs tu>v d8«X(})wv TrpocrKaXov[A€vcov fieraXapctv 

Mgta (p6(3ov Oeov Kal ni'cTeooc kai AfAnHc (irpoa-eXOeTe). 30 

352 The Byzantine Rite 

Merd Tiqv twv d8€\<|>wv |X€Ta\T)v|;iv Xey^Tat 

ZoocON 0eoj TON Aaon coy (ka'i eyAorHcoN thn kAhpono\ai'an coy) 

Kal €TrixapdTT€i to 0€iov <rrjp.€iov toO Tt|xiou o-xavpov. 

Td Gcta 8upa otrSafius «'n"l rfj 0€ia rpaire^Tj VTroTiOexat dWd Ixoifjicos tj diro- 
5 KaOio-xao-is xuv Swpwv ev xf) irpoOe'crei Kal at k\€io-€IS t«v Oeicov irvXwv], 

'O SiaKovos 

'En eipHNH npoeXBcoixev 

6 Xaos 

lo 'En onomati Kypi'oy. 

Eiix^ OTTicrGdjiPtovos els xd irpoTfiyiacrjjieva 

/lecnroTa 6 0eoy 6 iravTOKpccrcop 6 ttji/ ktlo-lv kv ao(pLa Srj- 
fjLL0Vp'yrja-a9, 6 Sloc rrjv d^arov aov wpovoLav Kal avdaipeTO) 
(SovXijaeL dyaycbu fjjid^ els ras TravcreiTTOvs rj/iipas ravras npos 
15 KaOapLafiov yjrv^coi^, tt/ooj evKpareiav dpaaTcicrecos' 6 Slo. tS>v 
T€(rcrapdKoura rj/jiepcov irXaKas y^eipta-as rd Oeo^dpaKTa ypdp.- 
para Mcocrrj' irapda^ov Kal ripTu BeanoTa dyaOe rov afoSna ton 


ni'cTiN dSiaLperop THpncAi, tag Kecj)AAAC toon dopdrcou ApAKONTCON 
20 (TwOXdaaL^ viKrjTal rrjs dpaprtas ^dva(pavrjvaL * Kal dKaTaKptrcos 
(p6daaL rr]v dytav aov dvdcTTaaiv' on at'On virdp^eL to onoma 
rod Harpos Kal rov Tlov Kal rod dytov Uvevparos vvv (^Kal 
del Kal eh rov9 almvas rcou alcovcov. dprjyy. 

* MS. dvacpavuifiev. 





MeXXcov 6 Upcvs TT^v 0€iav ItnnXilv ^ivcrrayayiav 6(|>€i\€t irpoT)YOvp.ev(i)S p.€V 
KaTT]XXaYJJi«vos €ivai jjlcto. irdvTcov Kal [jlt] exewv ti Kara tivos Kal' tt|v KapSCav Se 
oonr| Strvaiiis citto Trovnrjpwv rupTJo-at XoYwrfiwv t'-yKpaTevecrGaC t6 p,iKpdv d<|)' lo-ircpas 

Kal lYpijYop-qKcbs 8iaY6iv jjitxpi toij Tqs lepovpYias Kaipoi). 5 

TovTOv tk e-rrio-TiivTOS |X€Td to iroiTjcrai tt|v <ruVT|0T) tc^ irpoecrTcoTi fiCTdvotav 

clacpxcTai Iv t^ va^ Kal (TW&,\ia t^ SiaKovcp -iroiovo-i irpoaKvvrinaTa rpia 

elra Xcy^i 6 SkIikovos 

'EvXoyrjaov bea-iroTa 

Kal TTOl-flO-aVTOS TOV t€p€0)S CuXoYTJTOV 10 

lE.v\oyr}Tos 6 deos fjfiSiV TravTore vvv Koi ae\ kcli els rovs ala>vas Ta>v cila>va)P. dfXTjv 
dpxerai klynv 6 SictKovos to 
Baa-iKfv ovpdpie irapdKkrjTe to TTNeyMA thc AAHGe'iAC, 6 navraxov napcbv koi 
TO. rrdvTa TrXrjpSiV, 6 Brjcravpbs tcou dyadcov koX ^caJjs X^PVy^^i ^'^^^ '^"'' (TKrjvai(rov 
iv Tjfiiv Koi Kaddpiaov rjp.ds dno irda-qs KtjXldos Koi aaxrov dyaOe rds yjrvxds 1 5 

"Ayios 6 Qeos, dyios laxvpos, ayios dBduaros iXerjaop rjfids 

Ao^a. Kat vvp 
Havayia rpids ekerjo-op fjpds' Kypie lAAceHTi taTc AMApriAic hmoon* becnrora 20 
(Tvyxf^pW^^ ret? dvopias r]p7v' ayie iTria-Ki-^ai Koi ta(rai rds dadepeias fjpcop 
eNeKeN toy onomatoc coy 

Kvpie iX(r]<TOP, Kvpie iXeTja-ov, Kvpie iXi-qcrop 


A a 

354 ^^^ Byzantine Rite 

(jLeTo. 8€ TO ndrep \^Si\ 6 lepcvs 
OTi coyeCTiN h BACiAeiA ka! h Dynamic ka! h 2^62a tov Uarpos koI tov Ylov koi 
Tov dyiov HvcufiaTOS vvv Ka\ ai\ Koi tic TOyc aIoonac tcov alwvcov. amhn 
etra Xtyovcrv to 
5 'EXerjaov rjfxas, Kvpie eXfrjcrov rjfxas' ndcTTjs yap dnoXoyias aTropovvTfS ravTrjv 
(roi TTjV 'iKeaiav ws SecnruTT] ol dfiaprcoXol 7Tpo(T(f)€pop.€u' eXerjaov f]p.a.s 
Ao^a Uarpl Ka\ Yiw Ka\ dyico IIu€vp.aTi 
Kvpie iXerjcrov Tjp,ds, cVl <ro\ yap TreiroiOapev' mh opflcBHC hm?n C(t)6ApA MH^e 
mnhcGhc tcov dvofjLia>v hmoon aXX' en'iBAevpON Koi vxiv (os evcnrXayxvos koI AyTpcoCAi 
lo HMAC Ik T(X)N exQpooN hmcon" (tv yap ei deos f}p.cov Ka\ HMeTc Aaoc coy, HANTtc 
epTA xeipwN coy Kal to ovopa aov einKeKXrjpeda 

Kai vvv Ka\ del Ka\ els tovs atoivas Ta>v alavav. djjLTjV 
Tt]s evcnrXayxvias rrjv nvXijv avoi^ov Tjplv evXoyr]p,evT] deoroKe' eXni^ovTes els 
(re pq daTOXTjcraipev' pvadeirjpev bia crov Ta>v 7re piarrda-ecov' ari) yap el fj (rcoTrjpia 
1 5 TOV yevovs Tcov xpiaTiavMv. 

"ETreiTa d'ir€pxovTai €is tt|v eiKova toO Xpto-Tov XeyovTCS 

Tqv a)(^pavTOv eiKova aov irpoaKVvovpev dyade aiTOvpevoi arvy)(a>pT]criv tmv 

TTTaiapaToiV fjpoov XpiaTe 6 Qeos, ^ovXrjaei yap rjvdoKrjcras aapKi dveXOelv ev 

TO) a-ravpS iva pvai] ovs errXaa-as €K t?]s bovXeias tov e^dpov' o6ev evxapia-rcos 

20 ^ocopev croi' x<ipds e7rXr}pa>a-as to. rrdvra 6 (rcoTrjp fjpwv irapayevopevos els to 

(Tcocai TOV Koap-ov 

eiTa do-rraJovTai Kal rr\v EiKova tt]S OeoTOKOv X«YOVTes to Tpoirapiov 
Eva-rrXayxvias virdpxovtra TTTjyrj avfnradeias d^icoaov f}p.ds BeoroKe' ^Xe'^ov 
els Xaov TOV dpapTrjcravTa, del^ov as de\ Trjv bwacTTeiav aov' els (re yap 
2.5 eXiriCovTes to Xalpe ^ocopev croi a>s ttotc 6 Ta(3pir]X 6 tcov daoapaTcav apx*-- 

Eira kXCvovcti ttjv K6(}>aXT|v Kal keyei 6 Upevis ravTf\v tt|v ev\-f]v 
Kvpie elAnoCTeiAoN thn x^^P^ o-nv el y^'Oyc KaroiKTjTrjpiov crov Kal iv'ia-xvcrov 
p.e eis TTjV 7rpoKeip.evrjv biaKovlav crov Iva dKOTaKpiTcos Trapacrds tm (pn^epw aov 
30 ^rjpaTi Trjv dvaipaKTov lepovpyiav eTTiTeXeaco' OTI COy eCTiN H AyNAMiC kai h Ao^a 
etc TOyc AiwNAC Tav ald>vu)v. amhn. 


"EirciTa TTOtovori Kal €is TOVS xopo^s irpoo-KiivTiiJiaTa dvd ev Kal ovtcds 

direpxovTai els to 0vo-tao-TT|piov XtyovTCS to 

35 EiceAeycoMAi eic ton oTkon coy 

(ecos TfXous v|;aX|Ji. €') 

€X96vT€S 8€ CIS TO tepaTttov iroioOcri irpoaKwrnxaTa Tpia (\i'TTpocrOev ttjs 'Avias 

Tpairfi^Tjs Kal dairdfovTai to aYtov cviaY-yeXiov Kal ttiv aYiav Tpdire^av. 
EiTa Xap,pdvovaiv tv Tats x^P^^^ avTwv cKUTcpos to o-TOixdptov auTOv Kal 
40 -iroiovCTi TTpoo-KVVTip.aTa Tpia irpds dvaToXds XtyovTcs Ka0' lavTOV tKdrcpos to 
'O 0e6c iAacGhti moi tw amaptcoAw 

The Lihcrgy of St. Chrysostom 355 

€iTa irpo(r€pX€Tai tw icpei 6 StdKOvos Kparcov tv -rg Se^ia x^'-P'- to o-xoixopiov 

avv Tw upapicp Kal viiroKXivas ttjv lavrov K€<j)a\-iiv \k-^i\, 

EvXdyj^o"Of diajroTa to (rTOL)((ipt.ov avv t(o o^papiio 

6 8€ t€p€ijs Xiyn 

EvXoyrjTos 6 debs fjjjLcov TrcivTOTe vvv /cat oet Ka\ fli tovs ala>vas Twv alatvatv. 5 
€iTa vTTOxojpei KaO' lavrov 6 8tdKOvos els €V p,(pos tov Upaxeiov Kal tvSvcTai 
TO ZroixapLOv eux6p.€vos ovtcos 
'AfAAAiAceTAi H yYXH 'WOY en! tw KYpiw* eNe^^yce r^p iwe imation ccothp'ioy 
KAi X'TCJONA eY4>pocYNHC TTepie'iSaXe fJL€, (joc NYM4)icp nepieOHKe MOI MixpAN ka! (be lo 
NYM4)HN KAXeKOCMHCe Me kocmoj 

Kal TO jJLtv 'fipdpiov do-iracrd|xevos €iriTi0T)(rv tw dptarepw wjio) 
Ta 8i 'ETri|xaviKia eiridcfjievos Tais x^pcriv, cv \i.€v rT^ Se^ia kiyei 
'H AeliA COY X^'P Kypie hehbl^cjM eN icxy'* h h£l\'<\ coy X^'P Kypie e6pAYceN 
€x6pOYC ka! TwirAHeei thc ^oIhc coy CYNerpi^AC xoyc YTreNANxiOYC 15 

€v 8€ xfj dpiaxep^ XcYeL 
Ai xeTpec coy eno'mcAN mc kaI chAacan m€' cyNexicoN mc kai ma9hcomai xac 
€nxoAac coy 

eixa d'ir6X0cI>v «v x^ irpoQcCTei ivrpitrl^ii xd lepd xov p,«v ayiov AiaKOv xiOels 
€V x(p p,(peL x« dpi<rx€pci), xo 8€ FloxTiptov «v xw 8e|i(p Kal xd dXXa avv 20 

Kal 6 Upevs 8i ovxcos ev8v6xai- Xa^uv x6 Ixoixdptov tv xfj dpicrxcpa x^'-P'' *^°-^ 

TrpoaKVVT|o-as xpixov Kaxd dvaxoXds ws ciprjxai o-ejjpaytSwv avxo Xt-yei 
EvXo-yTyxoy 6 6e6s fjficov iravTore vvv Kn\ del Kai els tovs alcovas rcov alm'biv. djirju 

ctxa €v8v€xai avxd Xe^wv 25 

'ArAAAiAcexAi H H'YX" ^oy 
€u)S xeXovs ws dvcoxepo) 
cixa Xa^uv x6 'EiTtxpax"flXiov Kal o-4>paYLO-as TrepixiOcxai avxo Xcyojv 
'EvKoyrjTos 6 Geo? 6 (Kx^eav ttjv X'^P^^ avTov eVi Toiif lepels avTov (he MypON 
eni Ke(t)AAHC to kataBaTnon eni ncbr^NA, ton rrcbr^NA ton'Aapcon, to kataBaTnon 30 
en I thn wan toy In^ymatoc AyTOy 

eixa Xa|3(ov xTJv Zwvtiv XeY^i irepii^covvvixevos 
EuXoyr^ro? 6 0e6c 6 nepizooNNycoN Me Aynamin kai eBexo amcomon thn 62i0N 
MOy rravTOTe vvv koX del kol fls tovs alSivas t5)V alu>vcov 

xd Bk ' E-iri|JiaviKia us aivuiQ^v eiprjxai 35 

cixa XaPuv xo 'YiroYOvaxiov, el eo-xi irpuxoCTVYKeXXos xtis p,eYdXTjs eKKX-rjo-ias 
r\ dXXos XLS exwv d^i&)|jia, Kal evXcYTjcras avxo Kal do-Traordp-evos Xe^ei 
TTepizoocAi THN poM<t)AiAN coy eni ton MnpoN coy AyNATe* th copaiothtI coy 
ka! TO) KAAAei coy kai eNTeiNe kai KATcyoAoy kaI BAc'iAeye eNtKCN aAhBciac kai 
npAOTHTOC KAI AiKAiocyNHC KAI oAHfHCei ce Gaymactwc h AtliA coy ndvTore vvv 40 
Kai del Koi els tovs alwvas Tatv alcDvwv. dfirjv 

A a 2 

356 The Byzantine Rite 

eira XaPwv to ♦cXoviov Kal €uXo-yT|o-as do-irdJJeTai XIy*^^ outws 
Of lepeTc coy Kypie In^ycontai 2^ikaiocynhn kaI of ocioi coy ayaXXiao-ft 

ArAAAlACONTAI 7rdvT0T€ VVV KCLi aCl KCU cls TOVS oloyUaS TCOV alaVdiV. afXTjU. 


5 Eira direXGovTcs €is to X(ov€VTT|piov viiTTOvai Tas X^^PO'S XcyovTcs iKciTcpos 

Ka6' lavTov 

NivfOMAi eN aBcooic tac xe^P^c moy kai kykAwcco to Byciacthpion coy Kypie 





AKAKiA MOY enoptY6HN' AYTpcocAi Me Kvpie kai eAeHCON Me. 6 ttoyc moy eCTH 
In cyBythti, In IkkAhcIaic eYAofHCOo ce Kypie. 

(the prothesis) 

15 Kal ovTWs direpxovTai Iv tq FlpoOeo-ei. tiTa irpoo-KuvTifjiaTO Tpia €jjnrpoo-0€v 
TT]S ripoOtactos iroiT|aavT€s \(yov<riv iKdTcpos to 
'0 Oeoc fAAc9HTl MOi TCp AMApTOoAcp KOI eXerjaou fie 
€iTa 6 lepevs to 
'E^HfopACAC HMAC Ik thC KATApAC TOy NOMOy Tw Tifii'o) (Tov alfiaTt.' T(3 aravpco 
20 npocrijXcodels Koi rrj XoyxJ] KevrrjOels ttjv ddavacriap iirr^yaaas dvOpasTTOis' oroiTrjp 
Tip.oiv bo^a (Toi 

(Xra, Kky^i 6 SiaKovos 
EiiXoyj;croi/ deanora 
Kal iroiei 6 Upevs €vXo7T]t6v 
25 EvXoyrjTos 6 deos T]fxct>v TrdvTore vvv Ka\ ael Ka\ els tovs aloovas Ta>v alwuoiv. 

EiTtt Xap,pdvci 6 Upevs tv p.€v ttj dpiaTcpd X^'-P'- '''V np0(r<})0pdv, €V hk Tfj 
Se^ia TTJv aYtav Aoyx""!^ *^°-^ cr<^payi^(tiv h€t' avT-fjs TpiTov cirdvo) T-qs a<J)paYi8os 
TTjs Trpoo-<|)opds Xty^t 


€K TpiTOV Kal €ii0t)S iTT|Yvvo-t TT|v XoYX^Iv <v Tw Se^iu p.€p€t TfjS a4)paYi8os 
Kal XtY*'' dvaTtjivwv 

'Q.C npoBATON Itti c4)ArHN h'xOh 

€V 8€ TW dpiCrTEpu 


cv 8^ TO) dvci) p,cp€i. TT]S cr({>paYi8os 

In th TAneiNcocei avTov h Kp'icic AyTOy Hp9H 

The Liturgy of St. Chrysostom 357 

€V 8J Tw Kdrti) 


6 8i SiciKOvos Ivopuv €uXo|3ws rfi TOiavr-r) reXcT'g Xeyet Kara fiiov «Ka.o-TT|V 


Tou Kvpiov 8er]6aifiev 5 

Kpaxwv Kal TO topapiov tv xfj X^i-P^ 

\iira ravra Xiya 6 SiAkovos 

"ETzapov dea-iTOTa 

Kal 6 tepcvs €p,|3a\ci)V tt|v ayiav XoyX'nv €K irXaYfov tov Seliov p,epot^ ttIs 

<n-poa-<t>opds ciraipei tov uyiov dprov \iytav outus lo 

"Oti ATperAi atto thc thc h zcoh aytoy 

Kol Oels ouTov tiiTTiov «v T(p oiYiw 8io-Ka> elirovTos toO SiaKovov 

Qvaov beaTTora 

0TJ€t avTov (TTavpociSus ovTO) Xcyuv 


Kal crrpi^fi to ?T€pov p,€pos ciravw to Ixov tov aTavpov, vijttwv Be auTov 
€v Tw 8€|iu p,epci (jiETd TTjs Xoyx^s d|X€o-o)S tciTo TO ovop,a 'Irjaovs" iiriXtyn 

ETc ToaN CTpATicoToiJN AofX^ THN TiAeYpAN AYTOY GNY^c kaI £Y9e<J^c elnAGcN 

6 8^ 8ldK0V0S 6YX"'' ''"V Q-V^ TTOTTJpitO €K ToO vdjittTOS OJioO Kal TOti 

v8aTOS €iiT<J)V irpoTcpov irpos tov Upca 

'ElXoyrjaov deanora rrjv ay'iav cvaxriv 
OS Kal €uXoY€t avrrd Xeywv 
"E.vKoyqp.evr] f] euaxiis twv aylcov aov TrdvTore vvv Ka\ del Koi els tovs alcjvas 25 
Ta>v alavcov. ayLT]V. 

Kal XaPc!>v 6 auTos «v Tais X^P"''' ttIv "irpurrjv or(|>paYt8a \kyt\. 

Eis Tifiriv Koi fivr)ijLT]U Trjs virepevXoyrjfievTjs epbo^ov deaTToivrjs rjpayv 6(ot6kov 
KOL denrapBevov Mapias f]S rms Trpea^eiais Trpoade^ai Kvpie rfju 6vcriav tgvttjv 
€is TO vTrepovpaviov aov dvcriacrTrjpiov 30 

Kal aipcov |Ji€pi8a tiOtjo-iv auTT^v «v tw Semico p,€p€i tov aYiov dpTOv ttXtjo-iov 
TTJs n«oT]s axnov Xlywv 

TTApeCTH H BaciAicca eK AeliooN coy en imaticmco Aiaxpycco irepiBeBAHMeNH 


EtTa XaPuv 8€VT€pav cr4)pa7t8a Kal aipwv p,6pi8a p,iav e^ atiTTJs TL0T)criv 35 
avTiqv €V Tw dpicrTcpcp jjitpct tov aYiov dpTOv irX-qaiov avTOv direvavTi T-qs 
|X€pC8os TTJs OcoTOKOv Kal TTOicov dpxV TTJS iTpwrqs Tagcws X«7€l 

Ei? Tipr)v Koi pvrjprjv rav rrappeylaTUiv ra^iapxa)V Mt;(a^X Ka\ Ta^pir]\ Koi 
naaav Ta>v iirovpavlaiv dvvdpeoov dacopdroiv 

358 The Byzantine Rite 

€iTa aipcov 8€UT€pav ^epiSa Xt-y^"- 

ToC Ti/it'ou Kcti eVfio^oii 7rpo(l)r]Tov Trpobpofxov /cat ^aima-Tov 'icoapvov, tcou 
dyicop ivbo^oiv Trpo<f>TjT(ov Maxreats Kol 'Aapav, 'HXtoO, 'EXicro-aiov, Aavi8 Kai 
'leaa-ai, tcou dyicov rpicov Traidcou Koi AavirjX tov 7rpo(f)rjTov Kai ndvrwv tcov dyiau 
5 7rpo(f)r]TS)v 

Kai TiOfjaiv avTTjv viroKATo) ttjs irpwTqs cuTaKTOS 
€it' aviOts Xty^i 
Tav dyiMV evdo^cav koi TraP€v(})rjixa)V dnocTToKoiV Tlerpov koi IlavKov, twv doodtKn 
Koi €^bofXT]KoPTa Ka\ nduTMU TUiv dyiMV dirocTToXcou 

10 Kai OVTW TlQljai TT|V TpiTTf]V p.€pi8a VirOKaTCO T-fjS 8€VTtpaS TcXciWV TT^V TrpUJTTJV 

€iTa Xeyei 
T«i/ eV dyiois narepoiiv f}p.wu p.eyd\cov Upap')(wv Koi olKovjxeviKQiv bidaaKuXoop 
BaatKeiov tov fieyaXov, Vpr]yopiov tov BioXoyov Ka\ 'icouwou tov xpvcrocrTopov, 
15 'Adavaaiov Koi KvpiXXov, NiKoXdov tov iv Mvpois koi TrdvTcov tS>v dyicou 

Kai atpuv T€Ta,pTT|v p.epi8a ti9t)o-lv aiTT|v irXTjaiov ttjs irpujTTjs jj.€pi8os iroiwv 
8€VT€pav dpxT|v 

€tTa irAXiv Xcyei 

20 Tov dyiov 7rpa>TOfxdpTvpos Koi dp^i^iaKovov 2T€(f)dvov, twv dyiwu fXfydXcov 
fxapTvpcov ArjfjL-qTpiov FecopyLOv Qeobapov Koi TrduT(t>v Kai naacov tcov dyicov 
Kai aipcjv TTcp-in-qv p.€pi8a ti0t|o-iv auTiiv ■u-rroKaTco ttjs irpcoTTjs ttjs o\5(rr]S cipX'HS 

TTJS 86VT€pas Ta|€(OS 

2:; lirciTa Xiyn 

Tcov 6(TL(ov Ka\ deocfydpcov naTepcov r]p.cov ^AvTooviov 'Evdvp.iov 2a^/3a ^Ovovfjjplov 
' Adavaaiov tov iv tco Ada) Kai TzavToov koli irafroov tcov oaicov 

Kai ovTcas aipcov €ktt]v p,€pi8a tiOtjo-iv aiTTf]v {nroKa-Tco ttjs SevTtpos jJi€pi8os €is 
dvairXTipftwriv ttjs SevTc'pas Tci^etos 
:^o (AeTci Se TttvTa XtY^t 

Tcov dyicov Ka\ 6av fiaTovpy cov dvapyvpcov Kocrixd Ka\ Aa/xiavov, Kvpov Kai 
Icoavvov, IIavTeXej]p.ovos Kai EpfxoXdov Kai TvdvTdiV tcov dyicov dvapyvpcov 
Kai aipuv tp86p.T)v ^(piSa ti0t)O"iv auTTJv avuj iroiwv TpiTT]v dpxT|v KaTo, Td|iv 

€It' avOlS X6Y€l 

35 Toil' dyicov Kai diKaicov deoiraTOpcov ^IcoaKel/j. kcli" Avvrjs, to-O aYiou ttjs f|jjicpas 
Kai irdvToov tcov dyicov Sov Tiiis iKea-iais iiTi(TKf^ai rjuds 6 Geo? 

Kai tiGtjo-iv o-ySoTjv p,epi8a iiTroKdTCO ttjs irpwTTjs eiiTaKrojs 
€Ti 8« irpos TOTJTOis Xiyei 
Tov iv dyiois nuTpos rjpoov ^liodwov dp^^ie-maKoirov KcovaravTivovTroXfcos tov 
40 ;^pucro(rro/iou 

The Liturgy of St. Chrysostoni 359 

ciirep Xeyexai t) XeirovpYia aixov' el 8e XcYcrat tov p-eyo-Xov Ba<ri\eiov, 

TOVTOU p,V7)p,OV€vi€l" Kal OVTtOS aipCOV Kai TTJV €VvdTT)V ^epiSa Tl0ir](TlV aVTT]V €V 

Tw TtXet TTJs Tpirqs rd^ecos els dvairXTipcocriv, 

Elra XaPwv TpiT-rjv a4)paYt8a Xe^et 

Mt/Tja6r)Ti beanora (fiiXdvOpoaiTe ndarjs fTricTKOTr^f opdodo^cov, tov iniaKOTVov 5 

"n dp;Yt^^'"''^07rou 17/^0)1/ tov Seivos, tov tl/jlov npfcr^vTepiov, ttjs iv Xpio-rw 

8iaKovlas Koi jravros UpariKov rdyfiaTos, tov Betvos KaSrjyovpevov, tcjp dbtXcjicov 

KOI crvWeiTOvpySiv fjfxSiU npea-lSvTepcou diuKovcDv kcu 7rduTa>v tS>v aSeX^oJj/ Tjpoiv 

ovs 7rpo(T€Ka\€(T(o els ttjv afjp Koivcoviav did Ttjs (rrjs ela-rrXayx^vias Travdyade 

decnrora ^'^ 

Kal aipcov p.€pi8a Ti0ir]<nv a\yrf\v {nroKdTco tov aYtov dpTOv 

eiTtt p,vr]p,ov6vei Kal wv €\ei Jwvtcov KaT' ovop,a Kal ovtws aipcov Tas p.€piSas 

TiO-qaiv avrds viroKdTUj. 

'EireiTa XajJwv tTepav a<j)paYi8a XtY^i 
'Yrrep nv^pLrjs Kai dcPeaeats t5>v afxapTLcov T(i>v p.aKap'ioov KTiTopcov t^s dyias 15 
fioviis Tavrrjs r\ tov dylov olkov tovtov 

flra |xvT)p,ov€V€i tov x^'-pOTov-fio-avTOS avTov dpx«-€p«ws Kal cTtpcov wv GtXei 
K€Koip.T]|xcva)V KaT* 6vo|xa Kal TcXcvTaiov iirikiyii ovtoj 
Kai iravToiV rcoj/ iv ekmbi dvaarrda-ecos C<"^s alcoviov tcou ttj crrj KOLvatvla 
K€KOip,r]p.€Vci)V opdodo^cov TTaTepcov Kai ddf}<<pa>u rjfxmv (piXdvOpcoTre Kvpie 20 

Kal atpci ^epi8a. 

MvT]p,OV€V€l B( Kal 6 8ldK0V0S wv PovXcTai {[wVTWV Kal T60V€a)TU)V aipOVTOS TOV 

icptojs }ji€pi8as virip avTwv Kal TcXevTaiov XtY**" Upevs 
MvTjo-drjTi Kvpie koi t^s e'/tx^? dva^ioTTjTOS /cat (Tvyx<'>pW^^ H-°'- "^^^ TTXrjppekrjpa 
eKovaiov T€ Ka\ aKova-iov, 25 

Kal XaPcov T-qv Movaav ovCTTeXXei Tas tv tw 8icrK<p [icpiSas viroKdTW tov 
oiYtov dpTov wo-TC €ivai €v da-<{>aXci9. Kal y-'^ eKirco-etv ti. 

EiTa 6 SidKovos XaPwv to 0vp.iaT-r)piov Kal 0v|jiiap,a |3aX(2)v «v auT^ XtY*"- 
irpos TOV i€p«a 
'Ev\6yr](rov dtcnroTa to 6vplap.a 30 

Kal €v0vs 6 avTos 
Tot) Kv/ji'ou derjdcofxfv. 
Kal 6 lep€vs XtY**- TTJv cvxrjv tov 0vjJitdjJLaTOS 
Qvfxlayid aoi 7rpo(T(f>€pofJiev XpiaTe 6 debs fjfiav els 6<rfxr)v evadias irvevp-aTiKris 
o irpoabe^dp.evos els to vnepovpdviov aov dvariaarTfjpiov aj^TiKaTan-e/x\//>oi/ fjp.'ip 35 
Tqu xdpiv TOV iravay'iov aov irvevp.aTos 


ToO Kvpi'ou be-q6oip.ev 

360 The Byzantine Rite 

Kai 6 Upevs 0vp.iAo-as tov 'Acrrepio-Kov TiOrjaiv t-rrdvo) toO aYiov dprou Xeytov 

Kai eAecoN 6 ACTHp ecTH enANto oy hn to hai^'ion 


Tov Kvpiov d€rj6a>iJ.€V 

5 6 UpCVS 0VJJIIWV TO ripWTOV Kd\v)JLp,a a-KtTT&^il TOV SyIOV dpTOV aVV TW SiaKCp 


'0 Kypioc eBACiAeyceN, eynpeneiAN eNeAyCATO, eNtAyCATO 6 Kypioc Aynamin kai 
nepiezcbcATO' kai flp ecxepecoce thn oiKoyMeNHN htic oy CAAey0HceTAi. tw 
oTko) coy npenei apiacma Kypie eic makpothta HMepcoN ttclvtotc vvv koL dei koX 
10 eh Toiis alauas rav ala)va>v. dfirju 

6 SiaKovos 
Tov Kvpiov 8€T]6a>p.€v. KaXv^ov decmoTa 
Kai & tcpeus 0vp,iwv to AevTcpov Kd\vp,|xa o-KeirAJct to a-yiov iroTT|piov Xlywv 
'EKAAyvfEN oypANOyc h ApeiH crov Xpicrre kai ttjs AiNececibc aov nAnpHC h fH 
1 5 TravTore vvv /cat act *cai els tovs alavas tq>v alcovav. ap.r)v 

6 SiaKOvos 

Tov Kvpiov derjOcofxev. ^KeTraarov beanoTa 

tepcvs 0Vfiiwv TO TpiTOv KdXup,jJia t^toi tov 'Acpa Kai o-KeirAJcov d(i<j)6T€pa 

20 ZKenACON Tjpas gn ttj CKenH toon TTTepyrcoN coy, aTTobia>iov a0' rjpav Travra 
f,)(BpoN KAI noAeMiON, flprjvevcrov fjpcov rrjv C^rjv' Kvpie iXe-qaov fjpas Koi tov 
KocrpLOV aov Kai craJcroj/ ras ylrv^cis fjpwv ws dya66s Kai (piKdvdpciTros. 

EtTa XaPci)v 6 lepevs tov Ovp-taTov 0v|xia ttjv Upodeaxv X^yuv s'k TpiTOV to 
EvXoyj^Toy 6 6e6s f]pa>v 6 ovrcos fvdoKrjaas, 86^a croi 
25 b Bi 8iAkovos «v IkAo-tji Xiyn, 

TrdvTOTe vvv Ka\ del Ka\ els tovs alavas Ta>v aloivcov. dp,T)v 

Kai Trpoo-Kvvovopiv euXaPws d^^JOTcpoi Ik TptTOV 

eireiTa XaPwv 6 8idKovos tov 0up.iaTdv Xcy**- tirl Tfj irpo0«o-6i twv tijxicov Swpwv 

Tov Kvpiov berjOatpev 

-Q Kai 6 UpCtIS TiqV €tlXT|V ttjs 'TTpO0€O-€a)S 

'0 Oeoc 6 Geoc hmcon 6 tov o-updvLov dprov r^v rpocprji/ tov 


AnocreiAAC cooTHpA kai AyTpooTHN KOL evepy^TTjv eyAoroYNTA Kai 

dyid^ovTa rjfxds' avTos evXoyrjaov ttjv npodeaLv TavTijv Kai Trpoa- 

35 Be^aL avTTjv eh to virepovpdvLov crov dvaiaa-T'qpLOv' /ivrj/jiovevaov 

0)9 dyaOos Kai (piXdv6pco7ro9 Ta>v irpoaeveyKdvTCov Kai St' ovs 

The Liturgy of St. Chrysostom 361 

irpoariyayov Kat rjfids aKaraKptrov^ Sia^vXa^ov kv rfj lepovpyia 
Tcov Oeioov crov jivaTrjptayv otl rjyLaaTaL kol S^So^acTTaL to irdv- 
Ti/jLoy KOL fjLeyaXoTT penes ovojid aov tov Tlarpos kol tov Tiov 
Koi TOV ayiov Tlvevjiaros vvv kol del kol eh tovs aiSivas rcov 
alcoj/cov. dji-qv, 5 

Kal nerd tovto iroici diroXvatv €K€io-6 Xeywv ovtw 

Ad^a crot Xpiare 6 Qeos tj e'XTrls rjfioov, do^a aoL 

6 SiaKovos 

Ad^a. Kal vvv. Kvpie fXerjaov rpis 

Aea-TTora elXoyrjcrov 10 

Kal iTOt€i Tiqv diroXvaiv 6 Upevs outco XtY^v 
1*0 iv ^lopddvT] vno ^liodvvov ^aTrTiadrivai Karade^dfxfvos 5ia ttjv f][xa>v ctcott]- 
piavj Xpiaros 6 aAhOinoc Geoc fjpciv rals Trpecr^eiats ttjs navaxpavTOV alrov 
p.T]Tp6s, TOV iv ayiois narpus r]p.oiv "'icaawou dp^i-^TncrKOTTov KajvaravTivovroXeas 
TOV )(pvcro(TT6iJiOv^ Koi navTcov tcov ayicov eXerjaai Kal (raxrai f]p,as ©s ay ados 15 
Ka\ (piXavdpanos 

6 SiaKovos 



Merd 8^ tiI\v anSkvcnv Qv\iia 6 SiaKOvos t}\v ayiav irpoOecriv elra direpxcrai 20 
Kal 6vp.i^ TT^y aYiav Tpdir€([av kvkXcj) cTavpoeiScos Xiyav KaQ' lavxov 
'Ev Td(f)(o aoofxaTiKOiS, iv abov be pera "^vxris as Qeos, iv TrapaSetcro) fie peTO. 
Xt](ttov Ka\ iv 6p6v(o VTTrjpxes Xpia-Te p.€Ta Harpos Koi Uvevp-OTOS Trdvra nXrjpav 

6 dnepiypaiTTOs 

Kal TOV ircvTTiKoaTOV 25 

' EAeHCON Me 6 0e6c 

Iv «S 0vp,idcras to tc icpaTetov Kal tov vaov oXov €io-€px€Tai avOis €is to aYiov 

p-f)p,a Kal dv^idaas tt|v dyiav Tpdirejav avOis Kal tov tepea tov p,€v OvjiiaTOV 

diroTi0T]criv «v t^ i8icp tottco. 

Autos Be irpoo-tpxcTai tw lepei Kal aTdvTCS ojaov irpd Ttjs dyias Tpaircf-qs 3° 
irpoaKwovo-iv Ik TpiTOV KaO' lavTOvs evxonevov Kal XlyovTCS 

Baa-iXev ovpdvie 

AoIa €n yt'ictoic 0ecp TpCs 

Kypie TA \e'\\H Moy ANolieic 8Cs 

* €1 SI TcXeiTai TJ XeiTOvpYia to€ p,€YdXov BaaiXeiov Xiyn 35 

BaaiXfiov Kaicrapdas KairiraSoKias tov p.€yd\ov 

362 The Byzantine Rite 

eira dcnrafovTai 6 p,€v Upevis to ayiov tuaYY^Xiov, 6 St SiAkovos tt]v a-Yiav 

TpaTreilav Kai fAerd to€to iiiroKXivas 6 SiAkovos tt|v lavTOv K€4>aXT|v tco Upet 

Kparuv Kai to wpApiov tois Tpial SaKTvXois T-qs Se^ids X^'-pos Xtyti 

KAipoc TOY noiHCAi Tcp Kyplco. Seo-Trora ayie evXdyr/o-oi/ 

t; Kat 6 Upevs a<})pa'yi5o)v atirdv Xcyci 

EvXo-yjjToff 6 eeor Ty/xwr' TraiTOTt vvv Kai aei koi etf tov^ alSi)vai tcov aldovcov. 


€iTa 6 SiaKovos 

'Ev^ai vn^p ifiov becriTOTa ayte 
10 6 8c Upevs 

KATfey^YNAi Kypioc TO. l^ia^TjfiaTo. crov eic han eppON AfASoN 

Kai TrdXiv 6 SidKovos 

MvTjadrjTi fjiov bicnrora dyie 

6 bk Up€vs 

j:; MnhcBcih aov Kuptoj 6 Geoy eN th BACiAe'iA avrov nduTOTe vvu Ka\ aei Kai tip 

rot's atoiras' tcoi' aluivoav. 


Kai 6 SiAkovos ciTTwv TO 'AfMTjv Kai irpoo-KvvTio-as e^epx^Tai Kai cttAs €V t^ 
o-vvT|06i Toircp KaTcvavTi Twv ayiuv Qvpuv irpocTKvvtt (ict' cuXa^cias Tpirov \(y<av 
20 KaO' lavTOv TO 

Kypie TA x^iAh moy AN0i2eic 
Kai fiCTtt TOVTO Xcyci 6 BiAkovos 

EvX6yr](T0v SiaTTora 

6 lepevs €K({>(>>vci>s 

25 EyAorHMGNH H BaciAgi'a tov JJarpos Kai tov Tlov Kai rod 
aytov nvevjiaro^ vvv Kai du Kai els rovs aloovas tcov alcovcov 

6 xopos 


'O BiAkovos . 
30 Ev elprjvri TOV Kvpiov Serjdcofiev 

6 x°p°s 
Kvpie eXe-qaov 
Tnep TTJS dvcodev elp-qv-qs Kai rrjs acoTrjpias tcov yjrv^cov r^fxcov 
TOV Kvpiov S€r]6a>p.€v 
?,^*Tnep TTJs €Lprjvr]s tov avfinavTos Koa/iov, evarTaOeias tcov ay tcov 
TOV Seov eKKXrjaicov Kai Trjs tcov ttocvtcov ivcocrecos tov 
Kvpiov 8€r)6a>fi€V 

The Liturgy of St. Chrysostofit 363 

^Tnep Tov ayiov oikov tovtov kol rodv fiera 7ri(TT€C09 €vXa- 
y5e/as Kal (f)6(3ov Oeov ela-Lovrcov kv avT^ tov Kvpiov Serj- 

^Tnep TOV dpy^LeTnaKOTTOv r]p.5>v toO 8€ivos, tov tl/xlov irpea-^v- 
Tepiov, TTJs h XpLdT^ SiaKOvtas, iravTos tov KXrfpov kol 5 
TOV Xaov tov Kvpiov 8er]0a>/iev 

'Tnep tS)v evaefSeaTdTcoj/ Kal Oeo^vXaKTCou ^aaiXecoy rjjj.mi/, 
iravTo? TOV iraXaTLov Kal tov (TTpaToireSov avTa>i/ tov 

Kvpiov 8€r}6cOfL€U 

Tirep TTj^ dyias fioyrj? r\ TroXecw? TavTrjs, irdarjs TroAeo)? Kal 10 
Xcopa? Kal TCdv TviaT^L oIkovvtchv kv avTals tov Kvpiov Serj- 

'Trrep evKpaaias dipcou, €v<popia9 Tcoy KaprrSiV Trjs yrj^ Kal 

KaLp5)v dp-qvLKwv TOV Kvpiov SerjSoopeu 
^Tnep nXeovTOdv oSoLTTopovuTcou voaovvTcov KajivovTOiv ai^fxaXoii- 15 

T(£>v Kal TYjS aooTTjpias avTcov tov Kvpiov 8€r] 
'Tnep TOV pvadijvai rjfids diro Trdorrjs OXi^ecos opyijs klvSvvov 

Kal dudyKTj9 tov Kvpiov 8€r)6(op,€v 
' AuTiXa^ov aSxTov eXerjaov Kal 8La(f)vXa^ou rjfjids 6 ©eos Ttj afj 

ydpLTL 20 

Tfjs iravayias d^pdvTov v7r€p€vXoyr]jievr]9 h86^ov 8e(nroivr]9 

rificou deoTOKOv Kal duirapB^vov Mapias fieTa TrdvTcou tcou 

dyicdv ijLj^r]fjLov€V(ravT€9 eavTovs Kal dXXrjXov9 Kal ndaav 

Triv ^corjj/ riixSov XpiaT^ ro) ©em 7rapa6do/jL€6a 

6 xopos 25 

^ol KvpL€ 

6 ICpcVIS CK<j>b>VCOS 

''Otl npenei coi ndaa AoIa timh Kal irpoaKvvqaL^ ro) TlaTpl Kal 
Tco Tl(o Kal TO) dyia> IIvevp.aTL vvv Kal del Kal eic Toyc aioonac 


6 xopos 


364 The Byzantine Rite 

KQi \|/aW€Tai TO irpwTOV dvTi<J)&)vov TTapd tuv iJ;aXTwV Kal 6 Upevs \€Y€i 
tt|v €uxt|v toO dvTi4)covov 6 h\ SiaKovos irpoo-KW-fiaas p-eOiaTaraw Ik tov TOirov 
avToO Kal d"ireX9(i>v laTaxai tvwiriov ttjs €ik6vos T-fjs 0€ot6kov pXeirwv irpos tt|v 
eiK6va ToO Xpio-Tov Kparuv Kal to wpdpiov tois Tpicl BaKrOXois Tfjs Bc^ids X^i-pos 
5 'AvTi4>tovov a'' "fixos P' 

{'En eloAcp 'IcpAHA e2 AirfnTOY 
orKoy'lAKoaB eK AAOy B^xpBApoy} 

Tals irp^a^e^iaLS rrjs OeoTOKOv aoctTep araxrov r]iids 

I'EfeNHGH 'IoyAai'(\ AflACM^Jv AYTOf 

10 'IcpAHA eloyciA aytoy} 

ToLS TTpeapeiaLS t^S deoTOKOv aooTep a-axrou rjfids 
{*H GaAacca elAe kai e(t)YreN 

6 MopAANHC 6CTpA4)H 6IC TA Oni'coo} 

TaL9 7rp€a(3€LaLS r^9 OeoroKOv a-o^rep aooaov rjfids 
15 {Ti' coi ecTi GaAacca oti ecjjYfec 

ka'i ct'lopAANH OTI ecTpAcjjHC eic TA oni'coo;} 

Tais TTpeorpeLais Trjs OeoTOKov cra>Tep aSicrov rjfids 
Ao^a Uarpl Kal Tlw Kal dyia> JJvevparL 

Tals Trpea-^eLaLS ttj? OeoTOKOv acorep a-dxrov rjfids 

20 Kal vvv Kal del Kal eh tovs al5>vas Td>v aloivcov. d/ii^i/ 

TaTs irpeo-peiaLS rijs BeoTOKOV o-d>T€p adxrov rjfids 

eiX^ dvTi<})wvov a' jjivo-tikws 

Kvpie 6 Bebs r)fjLd>y ov ro Kpdros dveLKacTTOv Kal rj So^a 

dKaTdXrjTTTOS, ov to lAeoc AMeTpHTOisi Kal rj (pLXavBpcoiTLa 

25 d<paTos' avTo? Beairora Kara ttjp evcnrkayyviav aov eniBAeyoN 

k(f) rj/xds Kal enl tov dyiov oTkon toyton Kal hoi'mcon MeG* 17/icoi/ 

Kal t5>v (Tvvev^oiievcdv rjfiTy irXovaia rd eAeH aov Kal tovs 


Mexd Be tx\v avjAirXTipaxrtv tov dvTi4>a)V0v €X6(i>v 6 SiaKovos Kal (TTas «v tw 
ao avvTiOei tottC}) Kal irpoo-KVvqo-as \ky&. 

"Eti ka'i eTi ev dprjvrj tov Kvptov derjBoofjLei/ 

6 xopos 
Kvpie eXirjaou 

The Liturgy of SL Chrysostom 365 

^ AvTika^ov aSiaov eXerjarou Kal Sia^vXa^ov rjfids 6 ©ebs rfj afj 

Trjs Tvavayias ayjpdvTOV v7r€p€vXoyr]fjL€j/r]s kvBo^ov SeanoLVTjs 
rjjjLooj/ OeoTOKov Kal denrapOeuov Mapfa? pera iravToav Ta>v 
ayicov pv7]povev(TavTes eavTov? Kal dXXrjXov^ Kal irdaav 5 
Tr]v ((orjv r]pS>v XpLcrTM ro) ©eo) TrapaOwpeOa 

h xopos 
Xol Kvpie 

6 icpciJS eK((>u)V(i)S 

"On (Toi^ TO Kpdros Kal cof gctin h BAciAeiA kai h Aynamic kai 10 
H AoIa tov Ilarpos Kal tov Tlov Kal rov dytov IIuevpaTOS vdv 
Kal del Kal eic TOyc aiwnac tcdv aldivcov 

Kal i}/(i\X€Tat ofJioiws -irapd twv i}/a\Twv to P' dvTi4)0)vov, 6 hi SiAkovos ofAOius 
iroi€t ws Kal ev rfj TTpOTepiji ^^XIl 

'AvTi(|)U)vov p'* ■^xos p' 15 

j'HfAnHCA OTi eiCAKofceTAi Kypioc 


^coa-ov r}pds vie ©eov \6 eu 'lopSdyr} xjiro ^ loadvvov 
PaTTTLaOeh] yfrdXXovrds (tol dXXrjXoma 
{"Oti ekAing to oyc AyTof eMoi 20 

ka) eN TA?c HMepAic Moy eniKAAecoMAi} 
^axTOv rjpds vie ©eov ktX 
{TTepiec)(ON Me coaTngc Ganatoy 
k/nAynoi AAoy eypocAN Me} 

^SxTOv rjpds vie ©eov ktX 25 

{'EAghMOON 6 Kypioc KAI AlKAIOC 

KAI 6 eeoc HMCON eAee?} 

^Sicrov ripd^ vie ©eov ktX 
Ao^a Uarpl Kal Tlco Kal dym Uvevpari 

XSidov 7]pds vie ©eov ktX 30 

Kal vvv Kal del Kal els tovs alS>vas tS>v aldivcav. dp-qv 

ifxos ttA- P' 

'O povoyevrjs Tibs Kal Aoyos tov ©eov 

366 The Byzantine Rite 

aQdvaros virdpywv 

KaraSe^d/jLevos Sia ttju -qfieTepav crcorrjpiau 


€K Trj9 dyia? deoTOKov kol denrapdevov Mapla^ 

5 aTpeirrcos €vau6p(07ri]aa9 

(TTavpcoOeis re XpiaTe 6 0€O9 daudrco Odi/arov rrarriaas 

eh o)u TTJs dyLa9 TpidSo? 

avuSo^a^6fX€i/os T(d Harpl kol t(o dym Tlvevpari 

aa)(Tov 7)iids 

lO *VXT1 avTW^jUvov P' p-variKus 

KvpL€ 6 $€0? rjpcov ca)coiM TON Aaon coy ka) eyAorHCON thn 

KAHpoNOMiAN coy TO irX'qpoofjLa Trjs €KK\r)aLa9 aov cpvXa^ou, 

dyiaaov roi/s AfAnoaNTAC rrjv eyrrpeneiAN rod oiKOy coy' crv 

avTovs avriSo^acrov rfj OnKfj crov Bwdji^L Kal mh epKATAAinHC 

15 r)fid9 Toyc eAni'zoNTAC eni ce. 


"Eti ka'i eti ej/ dprivrj rod Kvptov Serjdco/jLeu 

6 xopos 

Kvpie kXer](Tov 

20 ' AvTiXapov (tSxtov kXky](Tov kol Sia(j)vXa^oj/ r]pds 6 Seos ktX 

Trjs iravaylas dy^pdvrov VTrepevXoyrjpei^rj^ euSo^ov ktX 

6 xopos 

^OL Kvpie 

25 "Otl dyaOos Kal (piXdi^OpcoTros Beoy virdp^eis Kal aol rrjy 
So^ap dvaireinropev rco Harpl Kal T(o Tim Kal rSt dyico 
Ui'ev/xaTL vvi> Kal del Kal eh tovs amvas rcav alcoycou 
'AvTitfxovov y'' ■fjxos a' 

I' ElOMoAofeTcGe jCo Kypi'cp on AfAGoc 
30 OTi eic TON AioaNA TO eAeoc AyToy 

'Eu 'lopSduT] (BaiTTL^ofievov aov Kvpie rj tt]S rpidBo^ ecpaue- 
pcodrj 7TpoaKvvr]aLS' rod yap yevvqropo^ rj ^coprj irpoaepap- 

The Liturgy of St. Chrysostom 367 

Tvpu (TOL AfAnHTON (Tc yioN ouo/id^ova-a Kal TO TTngyma €1/ 
eTAei nepicxepAC e^e/SaLov rov Xoyov to datpaXh. 6 kiTLipa- 
veh XptaTe 6 0eos Kal rou k6(t/jlop ^(OTiaas SS^a crot 


OTi eic TON AioaNA TO cAeoc AYTOy 5 

'Eu 'lopSdyr) ^airTL^oiievov arov ktX 
EinATCO Ah oiKOc'AApoiN oti apaGoc 


'Ey 'lopSdvrj ^airrL^ofjievov aov ktX 



Ev 'lopSdvT) ^aTTTL^o/j.ei'ov aov ktX\ 
Ao^a TlarpL Kal Tim Kal dyico TIvevjiaTL 

{'Ev 'lopSdurj ^aiTTL^Ofxivov aov kt\\ 
Kal vvv Kal del Kal e/y tovs ai5)vas Ta>u alcdvoav. dfirju 15 

{' Ev lopSdvt} ^aTTTi^o/xevov aov ktXJ 

ivy^r] dvTi<j)a)vou y' (jivcttikus 

O TOLS KOLvds ravTa9 Kal av/i(pd>vov9 rjfiiv )(apLadfi€V09 
Trpoa€V)(^d?, 6 Kal Ayci Kal Tpici cyM^ooNOyciN en) tco onomati' 
aov ra? alrrjaeLS irape^eiv kTrayyeLkdjievos' avros Kal vvv tcov 20 
SovXcov aov TA AiTHMATA Hpoc TO cyM(t)6p0N nAHpoocoN )(opr]ycov 
rjfiiv kv 7(£> TrapovTL alcovL thn enifNOOCiN thc cr^y AAHBeiAC Kal 
ev T(o peXXovTL (corjv al<DVLOv )(^api^6p€V09. 



^aX\op,cvov Be tov xpirou dvxKfxovov irapd twv vJ/a\Twv, f\ twv p,aKapicrp,(ov Idv 
■g KvpiaKT], orav tXOcoo-iv els to Ao^a 6 Upevs Kal 6 SidKOvos crrdvTCs tjJiirpoCTOev 
Trjs dyias TpaTrtJ-rjS iroiotjo-i irpocrKWTijjiaTa rpia* cira Xa^iov 6 Upevs to dyiov 
cuayyeXiov SiSwai tu Si-aKovcp Kal ovtcos t^eXQovTes 8id tov Popeiou ^.cpovs irpo- 

TTOpevojxevcov auTwv Xa|xird8cov iroiovo-i T-qv MiKpdv Eio-o5ov. 3° 

368 The Byzantine Rite 

Kal <rT<ivT€S €V t^ o-uvriOei tott-co KXivovaiv ajjKJjoxepoi tcLs K€<{>aXols Kal tov 
BiaKovov elirdvTOs "Hpcp-a 

Tov Kvpiov ber)Boi}i€v 
Xtyci 6 Upcvs TT]V €ux^v TTJs €icr68ov [ivaxiKuis 
g *^X''i '•"'HS eio-oBov toO ivay^tXlov ixvotikus 

Aea-iroTa KvpLe 6 deo? rjfjiatv 6 Karaa-Tija-as €v ovpavoh 
Tayiiara Kal (TTpaTias dyyeXcov Kal ap^ayy^\<ji)v els Xeirovp- 
yiav Trjs (rrjs So^rjs' ttoltjo-oi/ avv rfj ela6B(o rjfioov eXaoBov aymv 
dyyiXooy yeveaOai avXXeLTOvpyovuTcou tj/jllu Kal avvSo^oXoyovv- 
lo Toav TTjp arjv dyaOoTrjTa' otl npenei coi Trdcra k6I\ timh koI 
TTpoa-Kvi/rja-LS t(o JJarpl Kal t(d Tl(o Kal rS ayia> JJvev^aTL vvv 
Kal del Kal eic Toyc aioonac toon AioaNicoN 

rfjs 6UXT]S 8J T€\€cr0€i(rrjs Xcyct 6 BidKovos irpos tov tcpta BeiKvucov irpos 
dvaToXds TQ Se^if. Kparuv ap.a Kal to updpiov tois Tpial SaKTvXois 

15 "Evkoyqcrov decrnoTa rrjv dyiav e'laobou 

Kal 6 Upevs €v\oyCiV Xtyn 
'EvXoyrjfievT) h eTcoAoc toon AficoN crov TvdvTore vvv Koi aei Kai els tovs 
alcovas tcop alavatv 

€i6' otJTWs dirtpxcTai -irpos tov f|Yotin€vov 6 SidKovos Kal do-irdfcTai to 
20 cvaYYtXiov €1 irdpecTTiv €i Bk p,T|, doTrdfcTai tovto 6 lepcus. 

nXrjpcoOtvTOs 8e tov TcXevTaiov Tpoirapiou epxcTai 6 SiaKOvos €is to jieaov 

Kal aTds (\nrpoa-Q(v toO i€p€cos dwij/ot p,iKp6v Tds x^^po-s Kal SeiKvuwv t^ oyiov 

€vraYY«^''Ov X€Y€t p.tYO'^o'J'wv'^s 

^0(f>La' OpOoL 

25 ciTa irpoo-KXA'Tio-as auTos t€ Kal 6 icpevs KaroTTKrQev auToO ciatpxovTai els to 
oYiov ^■f\\ui Kal 6 [liv SidKovos diroTL0T]o-i to cLyiov cuaYY^^iov €V rg aYi^ 


ol 5J iJ/dXTai kiyova-i ra OT^v-qGij Tpoirdpia 

30 {EtAorHMeNOC 6 epxoMGNOc eN onomati Kypioy 

Oeoc Kypioc kai 6ne(t)ANeN hmTn 
XS>aov rjiids vie ©eov 6 ev *Iop8dvrj vno 'I(£)dvvov ^aTTTicrOeh 
^^dXXovTas (TOL dXXrjXoma} 

'AiroX\n-iKiov Tixos a' 

35 {'Ev 'lopSdvT) ^aiTTi^ofiepov aov Kvpie rj rfjs TpidSos ktX} 

The Liturgy of St. Chrysostom 369 

diro y' wStjs t| 'YiraKOTi" tixos P' 

^Or^ rfi kin^avua aov e(p(oTLcra9 ra a-vinravTa^ Tore h dXfjLvpa 
rf}9 afxapTLa? GaAacc^x e(})Yre ^ccl 'lopAANHc Karco pkoav ecrpA- 
4)H, TT/ooy ovpavov di/vyjrcou rjfids' dXXd ro) ux/rei rcoi/ deicop 
kvToXwv aov a-vuTTJprja-oy Xpiare 6 Oeos Trpea-peiaLi rfj^ 5 
OeoTOKOV Koi a-SxTOv rjfids} 

d<|>' «KTT]S KovTaKiov "fixos 8' avTojjieXov 

\' E7r€(pduT]s (Trjfiepov rfj OLKOvfiivT] kol to 0(S? o-ou Kvpie 
ea-T]fi€La>dT] e0' 77/zay ei/ eTTiyvaxrcL vfii/ovi'Tas ere 

'HXde? e(j)dur]9 rb (|)a3C to AnpociTON} 10 

Kai orav €iira)cri to vo-repov XcY^t 6 SuiKOvos 

Tov Kvpiov SerjOoofieu 

b Icpcvs €K({>(ova>s 

'^Otl dyL09 el 6 Oeo9 tj/jlcou kol aol ttjv So^av dvaiTeixnop.€v rco 
UaTpl Kol Tm Tim Kal tS dy/o) UvevfiaTi vvv kol del 15 

o SiaKovos 

KOL els Tovs alcopas tS>v aia>i^a>i/ 
6 xopos 

*AvtI tov TpwraYiou U'a\Xo|X€vov Be tov Tpto-aYiov Xcvei 20 


{"OCOI eic XpiCTON eBAnriCGHTe ^^X^^ '^°^ rpia-ayiov vjAvov 

V > > . / ^ 'O ©eos 6 Afioc 6 eN at'ioic anattayo- 
XpicTON eNGAycAcee , ' ^ - l , . 

' MCNOC o rpitra-ytft) (pcovf] vtto tcov (repa- 

aXXrjXoVLa | 01^ dj/u/ivoil/xei'oy fcai t/rro rcoi' x^pov^lfi 25 

6 Sevrepos Xopos ^o^oXoyovfievos Ka\ vno 7rd(rT]s enov- 

{"OCOI 6IC XpiCTON eBAnTICBHTG paviov dvudixfcos TrpnarKvvoCfieuof, 6 e/c 

V X > . , „ Toi) fi}} ouTos eic TO e?NAi irnpayaycDV ra 

XpiCTON GNeAycAcee . , , y » a 

' crvpTravTa, o Kricras tov avopcairov kat 

aXXr]Xov'La\ eiKONA o-^j/ kai omoioocin Koi rrauri aov 30 

6 irpwTOS xopos X"P'^f*«''t KaraKoafirja-as, 6 AiAoyc 
fOcOl eiC XpiCTON eBAHTIceHTe ^'■rOYNTl CO<t)lAN KAI CYNeciN fcal fif, 

x/ , 5 , napopcou duaprdvovTa dXXd Oeaeuos eVi 

XpiCTON eNeAycAcGe r r r r ^ r 

' (TcoTrjpLa fxfTavoiav, o KaTa^icocras ripas 

aXXrjXovia^ tovs Taneivovs Km aj/al^tov? SovXovj 35 

6 8€VT€pOS X°pOS *^°" '^"^ ^*' ''♦^ '^Z^? TaVTT] CTHNAI 

Joia narpl Kal Tlco Kal xATeNwnioN thc a62hc rod dyiov aov 

,,--_, ' Ovcnaa-Trjplov Kai ttjv 6<peL\opei/qv crot 

7 ^ fxaTL npoa-KvuTjatv Kal do^oXoylav npoadyfiv' 



The Byzantine Rite 

6 irpwTos xopos 

Ka\ vvv Kal del Kal eh roi)? 

alSivas tS>v alcovcov. d/iiju 

5 XpiCTON eNeAycAcGe 


6 8idKovos 


f'Ocoi eic XpicTON eBAnTic0HT€ 
XpicTON eNGAycAcGe 

dW-nXoma \ . 


2 5 


avTos deanoTa Trpoade^ai Koi ck aro- 
fiaros fjiiav Ta>v afinpTOiXwv rov rpia- 
dyiov vp-vov Ka\ iiria-K^-^ai fjpas In th 
XPHCTOTHTi coy' (Tvyx'^pw^^ '?M'^ ^^^ 
TT\r]pp.i'Xr)pa eKoixriov re Koi aKovatov, 
ayiacrov rjpcov ras "^vx^s Kal to. (TaifMara 
Kal ^6c hmTn cn ociothti AATpeyeiN croi 


TTpfcr^eiais t^s ayias deoroKov koi ndv- 
Toip Ta>v dyiaiP rav an alavos aoi 
fvapecrTr](rdvT(ov' on ayios (i 6 deos 
rjfxcov Kal troi rfjv 86^av dvairep.TTopi.iv 
T(3 Harpl Kal tcS Yl(3 Kal t(o ayioa 
IIi/fi'/Liari vvv Kal del Kal fls rovs 
alcovas TcJv alavav 

Tavrt}S 8^ TcXccrOticrqs Xtyovax Kal 
avTol o T6 lepevs Kal 6 SicLkovos to 
TpiaaYiov -iroiouvTes ojaov Kal TTpoo-- 
KvvT|p.aTa Tpia €p.TTpoo-0€v TTJs dyias 


Eira Xiyn 6 BiAkovos irpos tov icpca 

KeXevaov ^eoTTora 

Kal aircpxovTai tv -rf) Ka0€8pa 

Kal 6 Upcvs Xiyn d-iT€px6p.€vos 

EyAorHMeNOC 6 epxoMtNOc eN onomati 


o 8e Skxkovos 

"EvXoyrjaov beairora rfjv avco KaOedpav 

Kal 6 tepeijs 

EvAorHMeNOC e? 6 eni GpoNoy AoIhc 

THC BACiAeiAC coy 6 KABHMtNOC eni 

TWN xepoyBiiw TravTore vvv Kal del Kal 

els Tovs alcovas tS)V alaucov. 


25 Kal p,€Td TTlv crvfjnrXifipcocriv tov TpicraYtov 6 8idKovos cXOwv €}jiiTpoo-9ev twv 

ayifov Ovpwv Xiyn 


Kal 6 dvaYvu)0"TT]S M'oAfids tw AaviS 

The Liturgy of St. Ckrysostom 


Kal 6 SiaKovos av0is 

Kal 6 dvaYvuMTTTis 
TO npOKCifievov ToO 'Attoo-toXov tixos 8' 

{EyAorHMGNOc 6 epxoMGNOc In onomati Kypi'oY 
It. 'EloMoAoreTcGe to) Kypicp oti AfAeoc}. 

Kal avdis 6 SiaKovos 

6 dva-yvwo-TTis ' 

{/Tpo? Tltov kiTL<JTo\rjS HavXov to dvdyvoDajia 
TeKvov Tlt€ ene(})ANH h \ip\c toy Oeoy .... kat eAniAA zoohc 
AiooNi'oy Tit. ii. w-iii. 7} 

Kal T0\) diToaToXov irXrjptoOtVTOs Xcyei 6 lepevs 

ElprjvT) croL tcS avaytvojaKOvri. 

Tov 8^ dWijXoiJia iJ;aXXofjL€vov Xa^uv 1 5 
6 SiaKOvos TO 0vp,LaTir|piov Kal to Qv- 
[Lia\ia irpocreio-i tw Upct Kal XaPtiv 
ivXoyiav irap' atiTov dv|jiia tt|v aYiav 
Tpdire^av •yvpuOev Kal to UpaTtiov oXov 

Kal Tov Upea 20 

Kal 6 iepevis Xeyei. tt|v evx-qv TavTT]v 


€VXTJ irpd TOV 6uaY7€Xiov 


<^ikaudp(jiTTe dea-TTOTU to tt]S (ttjs deo- 25 
ENefKATG T(p KypiO) yiOl Geoy yvcoo-ias aKrjpaTov (pas Ka\ TOyC THC 

Kal 6 dvayvwo-Tifjs 


^aX\i6s T^ AavtS 

•nxos a' 

f ENefKATe T({3 Kypi'cf) yioi Geoy 

eNepKATe to) Kypi'co 

yioyc KpicJaN 

It. 4>oonh Kypi'oy km toon yAatoon 

GNerKATe T(f) Kypi'c 

yioyc KpiooNJ 


AiANo'iAC>v diavoi^ov 6(t)eAAM0YC els 
TTjv Tav evayyeXiKcov aov Ki^pvyfidroov 
Karaporjinv' ev6es rjfilv Kai tov tu>v fxaK- 
apioiv (TOV ivTo\u)V (f)6^ov lua tac 30 
CApKiKAC eniGyMiAC rraaas KaTanaTT}- 
aaures nvevfxaTiKrjv TToXneiav /xereA- 
acopev TTuvTa tu npos evapecrTr](nv 
Tr)V (TTjV Ka\ (f>povovvT€S Koi TTpaTTOI/Tes' 
(TV yap et 6 (paTiapLOS tS>v ■^v)(Q)v 3 c 
/cat Twv cra)pdr(i)P rjpcov Xptare 6 Qeus 
Kal (Tol TTJV ho^av avaiTep.TTopev oiiv t(S 
avap^cd (TOV Trarpi Kal tw navayM Ka\ 
B b 2 

372 The Byzantine Rite 

ayaQi^ Kai (coonoia crov nvevfiaTi vvv 

Koi a.f\ Koi els Toi/s alcovas Ta>v alMvav. 

'O bi 8iAkovos to OujjLiaTTipiov diro- 

Ocjicvos «px«Tat irpos tov Upta Kal 

5 viiroKXivas auTcp Ti\v Ki^a\-f\v KpaTuv 

TO updpiov crvv rta ayi(a ^vayyeXia 
TOis aKpois 8aKTvXois, 8i)Xov6tu ev 
€K€ivtp Tw TOTTcp TT^s aylas TpairefTjs, 

jQ __ Ev\6yr](Top dea-iroTa tov cvayye' 

Xiarqv tov dyiov aTroaToXov Kal 
evayyeXiiTTOv {Mardaiovj 
6 8c lepetis <r^payil(i)v aurov Xcyei 

O Qeos dia Trpea^eicov tov dyiov 
1 5 ivbo^ov aiTOCTTokov Kal evayyiKi(TT0V 

[MaTQalovX bcorj aoi pTJjxa tco evayye- 
Xi^o/jLEva ^YNAMei rroXX?; els eKirXr^pa- 
aiv TOV evayyeXlov tov dyairrjTov vlov 
avTov KYp'ioy Se ^/xcoj/ ' Ihcoy XpioroO 
^° 6 8€ SiaKovos elTTtiv TO 'Afirjv Kal 

irpoo-KWTio-as |JI€t' cvXa|3eias to Syiov 
cvaYye^iov aipei auro Kal c|cXd(2>v 8id 
Tuv ayiuiv dvpuv, irpoTropcvojjievcov auT^ 
Xap.iTd8(ov, epxcTat Kal itTTaTai ev t<^ 
25 d^Pwvi "?) €V Tw T€TaY(jitva) TOircp 

6 8* icpctis Io"tA[16VOS cjiirpoaGev ttjs a^ias Tpaire^r^s Kal pXtirwv irpos 
8va-p.ds (K^iovel 

^ocpia' opOot 
'AKovaoDfjiev tov dyiov evayyeXiov 
30 Elprjvr] ndcn 

Kal 6 8idKovos 

'Ek tov kuto, \MaTOaTop} ay tov evayyeXiov to dvdypaxrfia 

6 icpcvs 
U p6(T\(Oll€V 
35 6 8idKovos 

T(D Kaipcp eK€Lua) {n<\pAriNeT<M 6 'iHcoyc Ano thc FaAiAaiac . . . €n 
(1) eyAoKHCA. S. Matt. Hi. 13-17} 

Kal irXTjpcoGtvTOS tov evo-yyeXloM Xeye\. irpos tov 8idKOvov 6 iep6t)s 
'Elpfjurj (Toi T(3 €vayyeXi^ofiev(p 

The Liturgy of St. Chrysostom 373 

Kai 6 SidKovos c\6wv CMS Tuv aYicav Ovpwv diroSCSoxri to aytov cvaY-ycXiov 

T(p tcpct. 

(the prayers) 

Kal (6 SidKovos) orrds tv t(^ iT\i\r^&. Eux^ ttjs Iktcvovs iK€ffias p,vo-TiKws 
TOiro) apx«Tai ovtms t^, « /I \ . - > > 

Kvpie 0eo9 r]/icou Tr]v e/c- 5 
ErTTCB/^ez/ TTdvres el oAhc thc ^^^^ ^^^^^^ /^,^^'^^ npScrSeiai 
YYXHC, KAI 62 OAHC THC ^^^^ ^-^ ^-^ ^^^^Xo)^ /ca2 eX- 
AiANOiAC dnco/ieu ^^^^^ ^ -^ ^^^^ ^^ nAHOoc 

o Xopos , ^ > V , 

K{>pLe iXirjcTOu "^^Y eAeoyc C0Y,^/cat rovs OiKTtp- 

y' p.ovs (Tov KarccTrefjLyjrop k(f) rj- id 

KypiG HANTOKpATop 6 0e6c TWN //a? Kal €7rl irdvTa tov Xaov 


InAKoycoN Kal eXerjaov napa (tov irXovaiov eXeo? 

'EAeHcoN i7yuay 6 Oeoc kata to MefA eAeoc coy? Seofxedd (tov 

€7rdK0V(T0V Kal kXer](TOv jr 

"Etl S^ofieOa vnep tcov ev(TePS>v Kal opdoSo^cov y^pKTTiavcov 

"Etl Seo/j-eOa vnep tov ap^ieTTicr/c^Trou rjpMV tov Betvos 

'^Etl SeofieOa vnep tcov dB^X(j)(bv rjpcov t(ov UpeoDV Upofiovd\cov 
i€po8iaK6v(ov Kal pova^a>v Kal Trdarjs ttjs kv XpKTTW rj/icov 
dSeX^OTrjTOS 20 

"Etl Seo/ieda vnep toov paKapioov Kal d€Lpvij(TT(ov KTLTopcov 
T^y dyias fiovrjs TavTrjs t) tov dyiov olkov tovtov Kal 
virep TrdvTcov tcov Trpoavairavaapevcov rraTepcov Kal d- 
SeX^cov rjfJLcov tcov kvOdSe KeLpevoov Kal diravTayov opdo- 
96^cov 25 

''Etl 8e6/jL€da v7T€p kXeovs C^rjs eipTjvrj^ vyeias acoTrjpLa^ km- 
(TK€yjr€(i)9 avyycoprjaecos Kal d(pkaecos d/iapTicov tcov SovXcov 
TOV ©eov TCOV dSeX(pcov r^9 dylas povrjs TavTtjs -n tov 
dyiov o'lkov tovtov 

"Etl Be6p,e6a virep tcov Kap7ro(j)opovvTcov Kal KaXXiepyovvTCov kv 30 
T(S ayio) Kal TTavaeTTTCO va^ tovtco kottlcovtcov yjraXXovTcov 


The Byzantine Rite 

Koi virlp rov nepLeo-TcoTos Xaov tov direKSey^ojikvov to napa 
(Tov jieya Kal irXovaiov eXeoy 


OTL €\€T^/i(ou Kal (f)L\dv6p(OTTOs 0609 virdp'^eLS Kal (Tol T7]v Bo^av 
5 dua7re/j.7rop.€y T(p Uarpl Kal tq) T/w kol rod dytoa IIuev/iarL vvv 

)V aid) 

6 xopos 

'O SiaKovos 


EuxT] v-rrip KaTT)XOvp.tvcov \iv<ttikC^s 

Ediao-Oe ol KarrjvovuemL rco ^^YOfi^'vr, uapd tov Up.'a,s ,rpa ttJs 

* d^ias dva4)opds 


6 xopos Kypie 6 0e6c hmwn 6 In 

Kvpie eXerja-op yYhAoTc katoikcon kai ta ta- 

i§ 01 TTia-Tol vnep tcov KaT-q^'^v- ttgina e^opwN, 6 rr^v acoTrjpiav 

p^vcdv SeTjOcofxeu "^^ yei^et Tooy di^dpd>7r(ov kl- 

"Iva 6 KvpLos avTovs iXeija-Tj Anocxei'AAC tom MOMopeNH a-ov 

Karrjxwi) clvtovs rS Xoyco rfj^ YION f^al Oeov tov Kvpiov r]p.a)v 

dXrjOeias ^I-qaovv Xpiarov' iiriPXeyjrou 

2o'A7roKaXvyjr7] avToh TO evayye- ^^^^ ^oi)y SovXovs (rov Toi)? 

Xlov Tr]s BiKaioa-vv-qs KaTrj^oviihovs tovs vttok^kXl- 

'Evdxrrj avTovs TJj ay fa avTov KOTas aoi tov eavTcov avykva 

KadoXLKTJ Kal dTToa-ToXiKfj ^a^ KaTa^icoaov avTovs 6n 

kKKX-qaia KAipoj eyeeTO) tov AoyTpoy tt]^ 

25 X5)(T0v €X€7](T0v dvTiXa^ov Kal HAAirrGNeciAC, Trj9 d(p€0-€a)^ TCOV 

SiacpvXa^ov avT0V9 6 0eo? dfiapTimv Kal tov evSv/xaTO^ 

rfj afj vdpiTL TV^ dcpOapaias' evcoaov av- 

01 KaT-qyovfxevoL tccs Ace^aAas tov? tjj dyia aov KaOoXiKfj 

v/ioov TOO KvpLCo KXivaTG '^"^ dnoaToXiKfj kKKX-qcrta Kal 

30 6 xop(Js GvyKaTapiOp-qa-ov avTOVS Trj 

^ol KvpL€ eKXeKTrj aov TTOL/IVT} 

• The Liturgy of St. Chrysostom 375 


'iva KOI avTol avv tj/jLIi^ So^d^cocn to TravrLfioif kol fieyaXonpene^ 
ovo/id (Tov rod Uarpos kol tov Tlov kol tov dyiov Uj/ev/MaTO^ 
pvu KOL del KOL e/y tov9 al(£>vas rcav alcoi/cou 

6 xopos 5 

Kai €|airXot to EiXtitov 6 Upetis 
Kal 6 SlAkovos 

'OaoL KaTT]^ov/j,€uoL irpoeXOere- ol KaTr}\ov/jLeuoL TrpoeXdere' 
oaoL KaTTj^^ov/xeuoL TrpoeXdere' /irjrLS tcoi/ Karrj^ovpivodv. lo 


('O SiAkovos) Eux^ "iriaTwv a' jierd to airoXOfivai 

OaoL TTLaroL ert Kai €TL eu i ' r 

, , ^ IT ^ s> a- EyYApiCTOYMeN coi Kypie 6 '5 

€ip7]i^r} TOV Kvpiov Cer] Ucopeu '^J ^ 'r 

0e6c ToaN Aynamgoon tco KaTa^i- 

o xopos ' 

T^, jx / dxravTL rjud^ irapadTvvaL Kal 

KvpL€ eXerjaou '^ ^ ' 

vvv TOO dyio) aou OvaLaaTrjpLco 

'AvTiXa^ov crdxjov eXerjaov Kai 
SiacpvXa^ov rjpds 6 0eos tt} 
afj ^dpLTL 

6 SiaKovos 


Kai npoa-TreaeLy tols OLKTippoi9 
aov ynep tmi/ rjpeTepcou dpap- 20 
Tr]pdT(op ka'i t(X)n toy AAOy 

T^r-/ jv / AfNOHMATOON* TTpOoSeiaL 6 &€09 

TTju 8ir]aLU rjpcou, TTOLrjaov rjpd^ 
d^tovs y^veaOaiTov npoc(|)epeiN 
(TOL AeHCGic KOL iKeaLas Kal 25 
Ova-tas dvaipaKTovs vrrep nav- 


HMAC 0V9 eeoy eic thn Aiakoni'an 


HNeyMATOC (TOV TOY Afioy dKaTa- 3° 
yj/cooTO)? Kal d7rpo(TK67rot)S e^' 


The Byzantine Rite 

KaBapc^ TO) MApTYpico thc cyN- 
GiAHceooc HMOON eniKAAeTcGAi' o-e 

CN HANTI KAlpO) Ka) TOnCp tva 

ucraKovoav rj/j.a>i/ I'Aecoc rjfiip 
5 ef?/? eN T(p nAH6ei ttjs 0-779 


cK<{>tt>vt]cris VTTO Tov Upccos 

OTL npenei coi iraaa h6l^ timh kol TTpoaKvvrj(n^ T(p JJaTpl Kal 
TO) Tm Kal tS aym UvevjJLaTL vvv kol del Kal eic Toyc aiconac 


6 xopos 



"Eti ka'i 6TI ev elprjur] rod TldXiv Kal TroWaKis (rol 

15 KvpLOv SerjOcofiev TrpocnTLiTro^ev Kal aov Seofieda 

6 xopos dyaOe Kal (pLXdpOpooire oircos 

Kvpte eXerja-op eniBAeyAC en) thn Aghcin rjfjLon/ 

'ApTiXal3ov (Toodov kXerjaov ktX kaGapichc rificov ra? fvxa9 Kal 

6 xopos TO, (TcojiaTa aho nANiroc MOAyc- 

20 Kvpie kXirjdov Moy CApKOC ka'i nNeyMAXoc Kal 

6 SldlKOVOS 


Kal eiaepxerai €is to Upov 



8(or]s rj/xlu dv€voyov Kal dKard- 
KpiTOv Tr]v Trapdaraaiv tov 
dytov (TOV OvaLacTTrjptov' xdpi- 
aat Se 6 ©€09 toi^ (rvvev^o- 

/1€U019 rjfjLLl/ TTpOKOTTrjU ^LOV Kal 

TTiaTeco^ Kal cyNececoc nsieyMA- 
TiKHc* Sbs avTOLS irdvTOTe /lerd 
(po^ov Kal dydnr]^ Xarpeveiv 
<TOL ai/e^o^coy, Kal dKaTaKpiTO)^ 

M6T6)(eiN TOON Afl'cjON aOV flVd- 

BACiAeiAc aIioo0hnai 

The Liturgy of St. Chrysostom 




duaTrefiTTcofjLeu t(o TJaTpl koI tS T/S kol tS ayico IIuevfiaTL vvv 
KOL aei Kal eh tovs alS)vas t5>v alcoj/cou 

6 xopos 5 

'O XcpovPiKos *'Y(XVOS 

01 TO. ^(epovpifi 
jjLV(TTLKa>9 eUoi/L^oi'Te? 

Kal Tjj ^(OOTTOLCp TpLaSl 

TOV TpiadyLov vp-vov 


irdaav rrjv Biootikhn diro- 

OcofieOa MepiMNAN 


EvxT| T]v Xeyei 6 tepc'us p,v<mKws toO 
XcpovpiKov 980IXCVOV 

OvSeis a^ios Toav avvbebe^fvav ta?c 10 
capkikaTc eni6YMiAic kaI h^onaTc irpoa- 
ep^fo-dai fj npocreyyl^eiu fj Xetrovp- 
yelv aoi BACiAef thc KoIhC to yap 
biaKovelv aoL peya Kai (pojSephv Koi 
ai/rals rais errovpaviais dvvap^criv' 15 
aXX' ofxcas dia Trjv acparov Kal dperprj- 
Tov (TOV (f)Lkavdpa>7riav arpeTrrcos Koi 
avaWoimTcos yeyopas avdpcoiros Koi 
apxiepcvs r]pwv exprjixdricras Koi ttJs 
XdTOvpyLKrjs TavTT]s Kai dvaifxaKTOV 20 
dva'uis Tr)V iepovpylav napeBaxas fjfxiu 
cos AecnoTHC rav Anc^NTOON* av yap 
fiovos Kupie 6 debs r]p.a>v ^ecTTOZeiC 
TOON eTTovpavlcou kaI tcov eniyelcov 
6 en\ 6p6vov ;(6pov/3iKoii €TTO)(ovpevos, 25 
6 Tooj/ crepa(p\p. Kvpios Kal BACiAeyc TOy 

'IcpAHA, 6 p.6vos AflOC Kal GN AflOIC 

ANAnAyoMeNOC. (re to'lvvv dvacoTrco tov 
p.6vov dyaObv Kal evrjKoop erriBAen'ON 
en eMe ton dpapToaXov Kal AXpeToN 3° 
AoyAoN crov Kal Kaddptcrov fiov rrjv 
y}/-vxriv Kal TTjV Kapbiav dnb avvei- 
br}(Te(os TTovTjpds Kal ikancocon p.e th 
AyNAMei Toy Af'ioy aov nNeyiwATOC 
evdedvp-evov rrjv rrjs UpareLas X^P'** 35 
TrapaaTTjvai rrf ay'ia crov Tavrrj Tpane^r] 
Kal UpovpyrjcraL rb dyiov Kal a^pavTou 
(TOV aSipa Kal rb Tipnov aip.a' aol yap 
Trpo(Tep\ KXlvas rbv efxavTov av^iva 
Kal deofiai crov mh AnocTeps^HC to 40 

37^ The Byzantine Rite 

a^Lcoaov Trpoaeve)(6TJvai trot utt' ffiov 
Tov dfiaprcoXov Ka\ ava^iov dovXov 
5 orov TCI 8(opa ravra' av yap et 

6 7rpoa(f)epoi)v Kai 7rpo(r<p€pQp(vns 

Kal T7pOoh€)(6p.€VOi KOLL fiiaSlfio/if WS 

Xpiare 6 deos rjpMv Kol aol ttjv 86^av 

avaTT€piTop,€v (Tvv T(3 dudp)(^a} crov 

^° TTorpi Kai TcS iravayia koI dyadw Ka\ 

^cooTTOicp crov TTvcvfiari vvv Koi del Ka\ 
eh Tovs alavas ratv aloovcov 

irXir^pcoGeicnrjs 8€ tt]S f^xfjs \k'^ov(T\. 

Kal aviTol TOV x^po^Pi-Kov vp-vov. 

Elra \a/:}u)v 6 icpeijs tov 0vp,iaTOv 
OvjjLi^ Tr|v o-Yiav Tpd-n-eijav yvptaQtv Kal 
TO lepaTtiov oXov vo-Tepov 8« Kal toIs 
Bco-TTOTi.Kds eiKovas Kal tov Xadv |xiKpdv 
irpoeXOibv Twv Pif]|jio0vipa)v' Xtyei Be Ka0' 

20 ex,, , , 

tavTov Kai TOV irevTTjKoo-Tov Kai Tpo- 
irdpia KaTavvKTiKa oo-a Kal /JovXeTai. 
Kal aTrepxovTai ev ttj Trpo0€cr€i o t€ 
Upeus Kal 6 SiaKovos TrpOTrop€vop,€vou 
TOV StaKovov, auTos 8€ dvp,idaas Ta 
"^5 ayia Ka0' lavTov etix6p,€vos to 

'0 0e6c iAacQhti moi tco amaptcoAo) 

\k-^ii irpos TOV lepca 

Enapov SecrrroTa 

Kal 6 i€p€t)S apas tov dtpa einTi0T)criv 
t-irl Tuiv u|xa}v auTOv Kiyuv 

' EnkpAje TAC xeipAC ymwn eic ta apa 
kaI EYAoreiTe ton K^piON 
€LTa TOV ayiov SCo-kov Xa^cbv trri- 

PdXXci TTJ Toi) SiaKovov K£(}>aXfj p,€Td 
35 Trdo-r]S Trpocroxf|S Kal euXapeCas, Kpa- 

TOtivTOS ap,a tov StaKovou Kal tov 
GvfJLiaTOV Ivl TWV BaKTijXcov avTos St 

TO ttYlOV TTOTTlptOV dvo. X^iP^tS XttPiiv 

*^*PX°VTai Sid ToO popeiov p,(povs irpoiropevoijievajv aiiTOis Xap-irdScov Kal irepitp- 
40 xovTai TOV vadv €tixd|jievoi dp.(f>6T€poi uTrep irdvTCov Kal XeyovTCS 

TldvTcov r][i5)V /xurjadeir] KvpLos 6 Oebs kv rfj ISacnXeLa avTov 
TTcivTOTe vvv Kal del Kal e/y rojDs amvas twv aLcovcov. 

The Lititrgy of St. Chrysostom 


'O x^pt^^Pi^Kos vp-vos 

'i^y Tov ^aaiXia ratv oAoor 


Tats dyyeXiKais 

dopuTco^ Sopv(popov/x€i^oi^ 

dXXrjXovl'a dXXrjXovl'a 

ElO-c\6(ik)V 8* 6 SlCLKOVOS €V80V TWV 

aYiwv 0vpwv lo-Tarai €v tois Bc^iois 

Kai (JieAXovTOS TOV lepccos cio-eXOeiv 

Xiyn trpos avTOV 6 SiaKovos 

Murjo-delr] Kvpios 6 Qeos ttjs upacrvvrjs 5 
aov iv TTJ ^aaiXda avrov kt\ 
Kai 6 i€p€vs trpos auTov 
MuTjadeLT] Kvpios 6 Geoy ttjs lepo- 
diaKovias aov iv rfj ^acriKfia avrov 
77avTOT€ vvv KOI Ciei Koi els tovs al(opas i o 

TWV alodVOiV 

Kai diroTiOif](ri yAv 6 tepevs to aytov 
iroTTipiov €v TTJ d-yioi Tpaire^T) Xa^civ 
8^ Kai TOV Syiov 5io-Kov diro tt)S tov 
BtaKovov K€(})aXfis dirOTiG-qo-t Kai avTOV i c 
TTJ aYia TpaTTt^T] Xeycov 

O evcrxrjpcov ^Icoarjcf) dno tov ^vXov 
KadeXwv TO (i)(pavT6v (Tov aa>p.a aiv- 
86vi KnOapa elXTjcras Kai dpcopaaiv iv 
fJLVTjfxaTi Kaiva KT)8evaas direOeTo 20 

'Ei^ Taffxi) acop-aTiKcos ktX ^p. 361) 
12s ^<or](f)6pos, COS TTnpadelaov (opni- 
oTepos ovTcas Ka\ Tvaardbos Trda-rjs 
/3no"iXtK^f dvadedeiKTai XapTrporepos 
Xpiare 6 Td(f>os aov rj nrj-yr] rrjs rjpav 25 

6iTa Ta p,€V KoXvjJifJLaTa dpas diro t6 
TOV lepov 8iaKov Kai tov aYiou ttott]- 

piOV TlOtJCrtV €V Ivl p,tp€l TT]S ttYias 

TpaTTe([ir]S, tov 8e depa duo tcSv tov 30 
8iaK6vov up.cov XaPcjv Kai 6vp,id(ras 
a-Kiiralii 8t' avTOv Ta dyta XtYoiv 

'O €vaxr]p.a)V 'la)ar](f> dno tov ktX 

Kai Xa^wv TOV OvjJiiaTOv €K twv tov 
8iaK6vov x^ipwv Gv|xia Ta aYia Tpls OTe 35 
6 8idKovos XcY^'' 

'AfASYNON beaiTora 

6 8c Upevs 

Tore ANOicoyciN km to eyciACTHpiON 

coy Mocxoyc. 4° 

Kai diTo8ovs TOV OvjiiaTov Kai x<iA<i- 


The Byzantine Rite 


25 Kai 6 SiaKovos tirenrwv to 'A^^v Kal 
do-iraad[i,€vos tt|v tov iep£(os Bc^idv 
*S*PX*Tai Kal ards t'v tw auvTi0€t Toircp 

nXrjpcocTCOiiei' ttji/ Ser/aLv rjfxcoy 

30 TO) KvpLO) 

o xopos 

Kvpie eXerja-oif 

Tnep tS)v Trpor^OevToav ti/jlioou 

Scopcoi/ Tov Kvptov SerjOcofieu 

35 'Tnep tov ayiov olkov tovtov 

Kal Tcov fj-era iTLarecos evXa- 

^das Kal ^o/Sov ©€0v daLov- 

eras TO <{>€\6viov KXivas t€ ttjv K€4>aAi\v 


Mprja-dijTi fiov ddeXcfie Kal avXXei- 

Kal 6 SiaKOvos irpos atiT6v 

Murja-deiT] Kvpios 6 Q(6s ttjs lepaa-v- 

VT]s (TOV iv TTJ /Sao-iXetot avTov 

ciTa 6 8idKOvos viroKXivas Kal aviTOS 

TT^v K€<}>aXTjv KpaTwv d|xa Kal to tipd- 

piov Tois Tpial BaKTuXois ttjs Se^ids 

X€Y6L trpos tov Upca 

Ev^at vTrep efxov bianoTa ayie 
Kal 6 Upevs 
TTNefMA AfiON eTTeAeyceTAi enl ce kai 
Dynamic yvpicTOY eniCKiAcei coi 

Kal 6 SidKOvos 
AvTo TO Tlveiipa (TvWeiTovpyfjaei fjpiv 


Kal av6is 6 avTos 

Mvrjadr]Tl p.ov becnroTa ayie 

Kal 6 t€pc'6s 

Mvrjcrddrj crov Kvpios 6 Qeos iv rfj 

^aa-iXela avTov navTOTe vvv Koi ae\ K.a\ 

(Is Toiis alcovas rav atwvav. 

EVXT TTJS 1Tpoa-KOp.l8TiS p.€Td Tt\v €V 

TTJ dyta TpaTTcfr) twv deiuv Swpcov 
diroBeo-iv p,v(rTiKus 

Kypie 6 Oeoc nANTOKpAjoop 
6 fi6i/09 dyios 6 S€)(6p,euos 
GyciAN AiNececoc Trapa riov e-m- 
KaXovfi€U(oy ere In oAh KApAiA, 
npocAelAi Kal rjfjLcoi/ tcou dfiap- 
rcoXcoi/ THN AeHciN Kal irpoad- 
yaye tco aytco aov 6v(TLaaTr)pico 
Kal LKai^coaoy r]p.ds npoceNep- 
Ke?N (JOL AoapA je kai eyciAC 

The Liturgy of St. Chrysostom 


TdiV kv aVTCd TOV Kvpiov 
^Tirkp TOV pycGHNAi rj/jLccs aTrb 

HACHC Q\\^>e(jdC OprHC KluSv- 

'AuTiXapov aSxTov kXirja-ov Kal 
Sia^vXa^ov rjfids 6 ©eoy Ttj 
a-fj ydpLTL 

Trjp Tj/xepap Trdcrav TeXeiav 
ay Lav eiprjvLKrju Kal dva- 
fjLapTrjTOP irapa tov Kvptov 

b Xopos 

IIapd<T\ov KvpL€ 

"AyyeXov elprivr]S, ttlcttov oSt]- 

you, (pvXaKa t(£>v y^v^5>v Kal 

Ta>v (TCO/idTcov rj/jLwv napd tov 

Kvpiov aiTrjo-co/ieda 

^vyyvco/jLrjv Kal d(peaiv Td>v 
dfiapTLoov Kal t5)U ttXtj/i/jlc- 
XrjfiaTcov 7]ji5>v irapa tov 
KvpLov atTrja-cofieda 

Td KoXd Kal (TV/JL(pepovTa Tais 
y\rv')(^als rjfzcou Kal elprjvrjp 
TO) KoafKO irapa tov Kvptov 

Top VTToXoLirov y(^p6vov Tr\s C^rjs 
7]JjLcc)P kv elprjvT} Kal fi€Ta- 
voia eKTeXeaaL irapa tov 
Kvptov aLTTjacoixeOa 


d/jLapTrj/jidTCov kai toon toy Aaoy 
ArNOH\AAT00N Kal KaTa^tcoaov 
rjfids eypelN yApiN kvmiriov aov 
TOV r6Nec9Ai a-oL eynpocAeKTON 5 
THN ByciAN rjfiMV Kal kiria-KT]- 
vSxraL TO hngyma t^? x^'^P'''"^^ 
coy TO AfAeoN k(j> rjfjids Kal 
kirl Ta irpoK€t/i€va Scopa TavTa 
Kal kirl irdvTa tov Xaov orov 10 




382 The Byzantine Rite 

XpiajLava ra TeXrj rrj^ C^^^ 
rjficoy dpcoSvua dveTTaicr- 

\VVTa elp-qVLKOL KOL KaXrji/ 

diToXoyLav tt}v knl tou (^o- 
5 jSepov ^rjfiaros rod Xpiarov 
Trjs TTavayta^ d^pdvTOV vnep- 

evXoyrj/xei/'qs kvBo^ov Sea- ^] 

iroLvr]S TjfJLcou OeoTOKou ktX '" 

^° 6 xopos 

^01 KvpL€ 

6 tepCVS €K(|>U>Vb)S 

Sia Tcop OLKTLpfjLooi' Tov fiovoy€vov9 aov vlov /xeO' ov €vXoyr]Tos 
el (Tvv r£ iravaytco kol dyaOcD kol ^(oottol^ aov jrvevfiaTL vvv 
J 5 KOL del KOL els tovs alcouas Ta>v alcoj/cov 

6 xopos 

'O Upevs 

20 Eipiji/7] irdaL 

6 SiaKovos 
' Aya-JTrjacjdfiev dXXrjXovs lua ev opovota opoXoyrjacopev 

6 xopos 
Harepa Tlov kol dyiov Hvevpa. TpidSa d/ioovaioj/ Kai 
25 dyoopiaTOv 

Kal 6 |Ji€v lEpEvs irpoCTKvvTio-as Tpls dcnrdileTai, to, d^La ovtus wS €i<rl 
K€KaXvp.p.€va Xe'Ywv (jivaTiKus 

'AfATTHCco c£ Kypit H icxYC MOY' Kypioc crepeoaMA Moy kai KATA4)YrH Moy 


30 Ik TpiTov 

6|X0k(i)S Kal 6 SidKovos cvixirpocTKVvci cv (^ icrraTai totto), dcird^CTai 54 Kal to 
wpdpiov avToO €V0a eo-rl o-ravpov tvittos. 

The Liturgy of St. Ckrjsostom 




Tas Ovpas, Tas Ovpas 
'Ev (TOCpLa TTpoa^cdiiev 

6 8€ tepcus dpas tov depa eirdvco twv Swpcov kivci auTov dvoiKTOv 5 

6 Xaos TO 

TlLCTTevco €19 €i/a ©ebu Uaripa iravTOKpaTopa TTOirjrrju ovpavov 
Kol yr]9 oparSiv re Trdi^rcov kol dopaToov. kol eh eva Kvpiov 
^Irjaovu XpLarov tov vlov tov ©eov tov /lovoyevfj tov eK tov 
TIaTpos yevvrjOevTa wpo irdvTcov tcov alcovcov, (pcos €/c ^coroy, ^° 
Beov dXrjOivbv eK Oeov dXrjdLvov^ yevvrjOevTa ov noLtjOevTa, 
6/jioovaLov T(p UaTpt' Sl ov to, irdvTa eyeveTO' tov Sl' rj/xas 
Tovs dv6pd>TT0vs KOL Slo, T7]v r]fj,eT€pav acoTTjpLav KaTeXOovTa 
(K TCOV ovpava>v kol crapKcoOevTa e/c UvevfiaTos dyiov Kal 
Maptas TTJs napOivov Kal evavOpcoTrrjaavTa, (iTavpcoOevTa re ^5 
vnep rjficov eirl JJovtlov UiXaTOV Kal iraOovTa Kal TacpevTa Kal 
dvacTTdvTa Trj TpLTjj rj/jiepa KaTo, r^s ypa(j)ds Kal dveXOSvTa els 
Tovs ovpavovs Kal KaOe^ojxevov eK Se^Lcov tov TIaTpos Kal irdXiv 
ep-^o/ievov fieTa 86^r]s Kplvat ^(ovTas Kal veKpovs' ov ttjs ^acn- 
Xeias ovK eoTTaL TeXos, Kal els to Uvevpia to dyiov to Kvpiov 20 
TO ^(ooTTOLov TO eK TOV HaTpos eKTVopevofxevov TO avv IlaTpl Kal 
T/ft) crvfiTTpoo-Kwov/ievov Kal avvSo^a^ofievov to XaXijaav Sid 
TCOV TTpocprjTcov els pLiav dyiav KaOoXiKrjv Kal aTToa-ToXLKrjv eK- 
KXrja-iav' ofjioXoyco ev ^dirTLafia els dcpecriv d/jLapTicov' wpoa- 
SoKa> avdcTTaatv veKpcov Kal ^corjv tov /xeXXovTOS alcovos. djx-qv. 25 

Eira 6 SidKovos 

^Ta>fjLev KaXcos, <TTa>fxev fxeTa (po/Sov, irpoa-^cop.ev ttjv dyiav 
dva^opdv ev elprjvt) irpocrcfiepeLv 

h xopos 30 

"KXeov elpT]vr]S, Ovaiav alveaecos 

384 The Byzantine Rite 

Kal 6 [i€V Upcvs tirapas tov dtpa diro twv uyicov A-itotiGho-iv avrov cv Ivl 

Toirco' 6 8« 8i<iKovos irpoo-Kuvrio-as 6itr€px€Tai €v tc^ aYicp pTijiaTt Kal Xa^wv 

^i"iri8tov fdirifci to, a-yia evXaPws 

(the thanksgiving) 

c 'O Upevs o-Tpa<}>els irpos tov Xaov cK<|>a>V€i 

'H X'^P'c TOY Kypioy i7/^<Sr Mhcoy XpiCTOf kai h Ar^nH toy 
OeoY KoX Uarpbs kai h koin6C>nia toy ap'OY TTngymatoc eirj 


Kal euXoyei tov Xaov 

lo 6 xopos 


6 tcpcvs 

"AnCjO (T)(COIieU TaS KApAlAC 

861KVU0JV a|xa rg \fi-pi 

15 o xopos 

"Eypiiev npoc roj^ Kvpiov 

6 l€p€t>S 

EyxApiCTHccoMeN TO) Kypi'o) 
6 xopos 
20 "AiiON /cat SiKaiou earip irpoaKwelv Uaripa Tlov Kal ayiov 
IIu€Vfia TpLccSa opoovatov Kal d^^copia-TOu 

b Upcvs €iT€iJX€Tai p,voT%Ku)S TTpos civaToXds lo-Tpa|xjji«vos 

"Alioisi Kal SiKaLou ae vpveLv (r\ ^vXoyeTv ere alve'iv aol 
ev^apKTTUv (t\ TTpoaKvvetv cn hanti tohco thc AecnOTGiAC (tov 

25 aif yap el &€09 dveKcppadro^ direpivoriTo^ doparos dKaTd\r]irTOS, 
del wv, Q)(TavT0i)9 Sy, a-v Kal 6 povoyevrjs aov vlos Kal to 
TTvevpd (TOV TO dyiov' (tv €K tov prj ovtos eic to gInai 'f]pds 
iTapr\yayes Kal napaireaovTa^ dveaTrjaas TrdXiv Kal ovk dir- 
ea-TTj^ irdvTa woicoy eco? rjpds eh tov ovpavov dv-qyayes Kal 

30 Tr]v PacnXetav aov exccpiaco ttjj/ peWovaav. ' Tirep tovtcov 
dirdvTcov ev)(apLaTovpeu (tol Kal rS povoyeveT o-ov vlw Kal ro) 
TTvevpaTL aov r£ dytm, virep TravTcov a>j/ lapev Kal Siv ovk 
i(rpei/, tS)v (pavepcoi/ Kal dcpapcou evepyeamv tcov eh rjpd^ 

The Liturgy of St, Chrysostom 385 

yeyevrjiievoDV evxapia-rovjiey aoi Kal vnlp rrjs Xeirovpyias 
ravrT]9 fjv U Ta>v x^^P^'' W^^ Se^aadat KaTrj^icocras KatroL 
o-OL HApecTHKAci x'AiAAec dpxayyeXcou kai MypiAAec ArreAcoN, 
Ta x^pov^i/x Kal TO, C6pA4)iM i^aiTTepvya TroXvofijiara fierdpcna 
TrrepcoTo, . 


rbu kniVLKLOi' v/xi/op aSoura ^ocovra K^Kpayora Kal AerONTA 
6 xopos 
"Apoc Afioc Afioc Kypioc caBaoc»9 
nAHpHc 6 ovpavh Kal h th thc AoIhc aov 10 

cbcANNA kv ToTs VyjrL(TrOL9 

eyAorHMeNOC 6 epxoMeNOc In onomati Kyp/or 

a)CANNA 6 6N ToTc yvfl'CTOIC 

€VTat)0a irdXiv Xa|3wv 6 8idKovos tov do-xepio-Kov €K tov aYiov 8io-Kov irowt 

o-xavpoO Tvirov eirdvu auTov Kal do-Tracrdixevos avrov diroTiGTio-iv tv jiepet nvi ^5 

6 Se icpevs eirevxcTai jivo-xiKus 

Mera tovtcov Kal rj/xd? tS>v [laKaptoov Svudf^ecov SkairoTa 
(pLXdvOpoiTr^ (3oa>fi€u Kal Xeyo/ieu "Apoc cf Kal navdym (tv Kal 
6 p-opoy^vris (TOV vtb? Kal to Tn^evfxd aov to dyiov dyios el Kal 
iravdyios Kal MefAAonpenHC h AoIa (tov gy ton kocmon aov 20 


6 niCTeycoN eic ayton mh ahoAhtai aAA' exH zoohn aiconion' o? 
kX6a)v Kal TTdaav Tr]v virlp rjjioiv oUovofitav TrXrjp^aa^ th NyKTi 
H HApeAiAoTO [xaXXov Se CAyTON HApeAiAoy ynep thc Toy KocMOy 
zcoHc AaBojn ApTON €z/ Tai9 dyiais avTOV Kal dxpai^TOis Kal dfico- 25 
firiTOLS x^yoo-iV eyxApiCTHCAc Kal eyAorHCAC dyidaas kAacac 
eAwKe TOic dyioLs avTov maGhtaic Kal diroaToXoLs einooN 


AABeTe c})AreTe- toyto Moy ecfi to ca)MA to ynep ymoon KAoa- 
MGNON ds d(j)eaLv d/iapTicov ^ 

6 xopos 

C C 

86 The Byzantine Rite 

[toutov 8^ XeYojjievov SeiKvuci t« lepci 6 SioLkovos tov ayiov Bictkov Kpaxwv Kal 

TO lipapiov TOLS rpial SaKxvXois ttis Se^ids" 6p,oicos Kal orav XtyT] o tcpevs to 

nterc l£ avTov Travris o-uv8€iKv\jei Kal auTos to aYiov iroTTipiov] * 

€lTa fJlVO-TlKwS 6 Up€VS 



TTiGTe el aytoy nANTec* toyto Icti to aTma Moy to thc kainhc 
AiaGhkhc to ynep ymwn Kal noAAooN 6K)(yn6m6non eic a^gcin 

10 5 xopos 

*0 tcpevs €ir6iJX€Tai ixvotikus 

Me/iPTju^voL TOLVvv Tr]s crcoTTjpLOV TavTr]S euToXrJ9 Kal TrdvTCOv 
15 tS)v virlp r)/j.(ou yeyev-qfiei^coi/, tov crravpov, tov Td(j>ov^ Trjs rpir]- 
pepov dvaa-Tcia-ecos, Trjs e/y ovpavovs dvapda-eoos, Tfj9 e/c 8e^ia>u 
Ka6e8pa9, Trj^ S^VTepas Kal kvSo^ov irdXiv napovcrias 


Ta CA eK TOON C03N co'i 7rpoa(j)€pop€v KaTCL ndvTa Kal Sid irdvTa 
20 6 x°pos 

-^e vpvovp^v ere evXoyovpeu crol ^v\apLcrTovpev Kvpie 
Kal SeopeOd crov 6 Oeos rjpcov 

6 8€ lepCVS KXlVaS TT|V K6<(>a\l]V €TTiV\iTai IXVOTTIKCJS 

"Etl npo(r(p€popei/ aoL ttjv Aopikhn TavT-qv Kal dvalpaKTOv 
25 AATpeiAN Kal TrapaKaXovpey ae Kal SeopeOa Kal iK€Tevopeu KaTd- 
irepy^ov TO Uj/evpd aov To"AyLov ecj) rjpds Kal kirl to, irpoKet- 
peva 8S>pa TavTa 

Kal 6 p.Jv SidKOvos diroriO-qai to ^i'iri8iov Kal Ipx^Tat e-yYVTepov tw Icpei 
Kal iTpoo-Kitvovo-iv a.|i,4>6Tepoi Tpls tp-irpoaOev ttjs dyto-s Tpairtjijs 

* 27//X. on rj SeiKTiKfj avToivvfiia 'ToCro (an rb (raifj-d fiov' Kal iraXiv^lovTu kffTi to 
alfid fj.ov ' ovK dvacpfperai fh rd iTpoKeifj.(va dcupa dW' (Is dirtp 6 'Irjcovs ka^wv t6t( kv 
rati x^P'^'-^ avTOv Kal (vXcyqaas (dojKe tois /xaOrjTais ahrov' (uravOa 5e rd 5((nronKd 
(K(iva \6yia (Trava\afxl3dv(Tai ScrjyrjfiaTiKuii Kal (no[X(vcxJs rr(piTT^ tj Sd^is /xdWov S^ 
kvavTia (h to opOuu ttjs dvaToXiKTJs tov XpirrTOv (KKX-qaias (pp6vr]p.a. (The rubric in 
the text is from ^vxoKoyiov to f^iya Venice 1839.) 

The Liturgy of St. Chrysostom 387 

eiTO TTiv K€<|)a\'qv {iiroKXivas 6 BtaKovos Bcikvvcu aw tw upapicp tov aYiov 


EvXoyTjo-oi/ bea-TTOTa rou ayiov aprop 
Kal 6 i€pevs dviaTd|X€vos a^payiln Tpls rd oyta Swpa Xcycov 

£^a2 TTOirjcrov Toy fieu dprou tovtov tljxlou a-co/xa tov XpLaTOv crov 5 

6 SiaKovos 


Kal au0is 6 auTos SciKvvcov ctvv tw upapicj) to a^iov iroTTipiov 

^vKoyqcrov becnoTa to aytov TTOTrjpiou 

Kal o Upevs cviXoyuv Xcyei lo 

To 5e eu ro5 TTOTrjpLO) tovto) tl/xlou ai/ia tov XpiaTov aov 

6 SiaKOvos 

Kal av0is 6 SiaKovos SeiKvucov [jietcI toO upapCov d}ji,(t>6T€pa rd dyia Xcyci 

Ei'XdyT/o'oi' decTTTOTa to. afitporepa '5 

6 8« Icpeus suXoYwv dp,<})6T€pa rd ayia X€Y€i. 

MeTa^aXoov t<3 UuevpaTi aov t£ ^ Aym 

6 SiaKovos 
''AyJqv dprjj/ dprjv 
Kal tt|v K€<{)aXT|v viroKXCvas 6 SLaKovos tw Upci Kal eiirwv to 20 

Mv^aOrjTL fxov ayie dearroTa tov dpaproiXov 

lo-TttTai €V <p irpoTspov lo-TttTO Toircij Kal XaPwv to ^iirtSiov ^iiri^ci Td aYta 
us Kal TO trpoTCpov 
6 Be i€p€t»s eireux^Tai jxvo-tikws 

' fla-T€ yeveaOaL tols p^Tokap^dvova-Lv els I'rjyjrLu *^i^X^^> ^^^ ^^ 
d^eoTLv dpapTLcou^ e/y koinooni'an Tof Afioy crov nNeyMATOC, eh 
^aaiXeias ovpavSiv TiXripcopa^ els irappr^criav Trjy irpos ae, mh 
eic KpiMA rj eh KaTaKpipta. 


^Etl TTpO(T(pepopev aoi ttji/ Aotikhn TavTrju AATpeiAN vnep 30 
Twj/ ev TTLCTTeL dvaTTavcrapevcav TrpoiraTopcov iraTepcov naTpiap- 
\<i>v 7rpo(pr}T(ov dmo(TTo\(ov KrjpvKcov evayyeXia-Tcoy papTVpcov 

C C 2 

The Byzantine Rite 

6fio\oyr)T5iv kyKparevTOdv /cat naurb? nNeyMATOc Aikai'oy €i^ 

7rL<TT€L T6T6A6I00M6NOY 

eira 0vp.iwv ttiv d-yiav Tpdirc^av KaTtfiirpoaOcv X^y^i €K({>u>V(>>s 

'E^aipeTcos Trj9 iravayias ayjidvTov vTrepevXoyrjfjLewqi kvBo^ov 
5 Bea-TTOLvr]^ rj/icou deoroKov Kal denrapOei^ov Maptas 

*0 x°pos 

-] 6 €lp|i6s wS-qs 6' 

'AnopeT Trdaa yXcoaaa evcpr] 

10 iXtyyid Se uov9 Kal virepKoa- 
/Ltioy vfivelv ore OeoroKe 
ofJ.ct)9 dyaOr] vwdp-^ouaa rr]!/ 

TTLaTLv Seyov 
Kal yap rov noOov oTSas rov 
15 evOeov r]fX(oi/ 

(TV yap ^pianavciov ei npo- 


ere /xeyaXvi^ofieuj 


Kal ciriSiScocrt to 6v|jiiaTT|piov tu 
SiaKovco ooTis 0vjjiiao-as tt^v d-yiav 
TpdiT62[av kvkXo) p,vr]p,ov€ti€t €-ir€iTa rd 
p.VT]p,ov€iJ6i 8€ Ka0' lavTov Kal wv Pou- 
Xerai (Iwvtcov Kal TeGvewruv 
6 8i lepevs €ir€iJX€Tai p,vcrTiKws 

Tov dyiou Icodvvov 7rpo(pr}- 
Tov TrpoSpofLOv Kal ^aTTTLOr- 
Tov, t5>v dymv euSS^cou Kal 
navevcp-qiioDv diroaroXcDv^ rod 
dytov Toi) 8€ivos ou Kal 
7r]U jivrni-qv iTTireXov/iev Kal 
TTavTcov (TOV TOdv dytonv 
oov rats iKeo-Lais kirtaKey^aL 
rjfids 6 ©COS" Kal fJLurjaOrjTL 

TrduTCOU T(£>V K€K0Lfl7]/J.iya)V 

en eXTTiSi di/aardaecos ^ct)rJ9 

p.vT]p,ov€vi€t cvTavOa Kal wv 
PovXexat TeOvewTcov 

Kal dvdnavaov avrovs 6 Oebs 
rjficou OTTOV kiTLa-KOTrel to (|)03c 
TOY npocoanOY coy 

"Etl 7rapaKaXov[ieu ere p-vrja- 
Or)TL Kvpie 7rdaT]9 eTTLo-Koirrj^ 


navTos TOV irpea^vrepiov, rr]s 

The Liturgy of St. Chrysostom 389 

kv Xpia-TO) SiaKovia^ Kal nau- 
709 UpaTLKOv rdyiiaros 

*'Etl 7rpoa-(j)€pofj.€v ctol thn 


TrJ9 OLKOVfjLevT]^^ vnep rrjs ayias 5 

KaOoXLKfJ9 Kal aiTO(TTO\LKr\S 

eKK\7](TLa9j VTrep rcoy kv ayvda 
Kal a€fj.pfj TToXiTeLa BiayovToav, 
virep rSiv Tna-roTdrodv Kal 
(piXo^pLaTcov r]iiS>v ^aaiXicov^ 'o 
iravTos Tov naXaTiou Kal rov 
arpaTOTTeSov avTcov' S09 avrois 

KvpL€ dpr]VLKOV TO (SaoriXiiov 
Tna Kal r]ii€i9 eN th yaXrjvr] 


AiAfo^MeN eN nACH eyceBeiA kai 


' Ev 7rpa)T0L9 livrjcrOrjTL Kvpie tov dp^unLaKOTrov rjfxcov toC 
Seivos ou y^dpiaaL rah dyiai9 aov kKKXrjaLaL^ kv ^Iprivr] aa>ov -20 
evTL/iov vyid /xaKporjiiepivovTa Kal opGoTOMofNTA ton AoroN thc 
o-fj9 AAHGeiAC 

Kal 6 StdKovos irpos rfj Ovpq. o-rds Xtyn 
Tov 8€ivos iraTpidpyov fxrjTpoTroXiTOV r\ kina-KOTrov oo-ns dv ^ ktX 

dro. jjivT)fiov6ti€i 6 avTos xd AIFITYXA Ti2N ZiiNTflN 25 

6 8€ tepetis tTTCTJX^Tai 

Mvi]adr)Ti KvpLe Trjs iroXeoos r\ rijs [xovrjs kv fj TrapoiKOVfjLev 
Kal 7rda-7]s noXecos Kal \(opa9 Kal tS)v itl(tt€l olkovvtcov kv avrals 

MvrjadrjTL Kvpie nXeovTCov oSoLTTopovvTcov voaovvroav Kap.- 
vovTcov aL)(fjLaXd>Ta)v Kal rijs (TCOTrjpias avTCdv 30 

MvijorOrjTL Kvpie tcov KapirocpopovvTcov Kal KaXXiepyovvrmv 
kv Tals dyiais (tov kKKXrjaiaLS Kal p.€p.vr]ii€vcov tcov nevi^TOov Kal 
kirl irdvTas r)/JLds to, kXirj aov k^airSaTeiXov 


The Byzantine Rite 


Ka\ 5oy riiiiv gn gn'i ctommi koI mia KApAiA AolAzeiN kol 

avvyLV^'lv to irdvTLiiov kol fjLeyaXoTTp^ire^ oi/o/xd crov tov Tlarpo^ 

KOL TOV Tlov KOL TOV ajLOV lIuev/xaTO^ vvv Kal del kol eh tov9 

5 alS)va^ tS)v alcopoov 

6 xopos 

Kal aTpa4>€ls irpos tov Xaov Kal fvXoydv avrov Xiyn 

lo Kai ecTAi TO, eXer] Toy MefAAoy eeoy ka) cooTHpoc hmoon 


6 xopos 
Kal jjLeTa tov irvevp-aTos crov. 

(the LORD'S prayer;) 

15 '0 8€ BidKOvos XaPiov Katpov irapd 
TOV lepeuJS Kal e^cXOwv Kal o-toLs tv tw 
crvvf\Q€i ToiTO) Xtyet 

UdvTOov Tcoy dyi(£>v \ivr\iJLOvev- 
(rauTes eTL Kal eTL ev elp-^vr] 
20 TOV Kvptov SerjOcofiey 

6 xopos 

Kvpie ekerjCTOv 

' Tirep t5>v irpoaKop-KrOevTcov 

Kal dyLaaBevTddv tlijllcov 

25 8d)pcov TOV Kvpiov Ser]Oa>/ 

"Otto)? 6 (piXdv6p(OTT09 Oeo9 

r)fi(oj/ 6 irpoaSe^diievos avTa 

eh TO dyiov Kal vnepov- 

pdvLOv Kal voepov avTov 

30 6v(TLa(TTrjpL0v eh oa-firju 

evcoSias TTvevfiaTiKfj^ dvTL- 

'O Upevs l7r€tix€Tai jxvcttikws 

^ol TTapaKaTaTLOejieOa ttju 
i(i)r]v r}fj.a>u dnaaav Kal ttju 
eXniSa SecnroTa (f)LXdj^6pcoTTe 
Kal 7rapaKaXov[iev ae Kal Seofie- 
6a Kal iKeTevofiev KaTa^Lcoaou 
-qjids fxeTaXa(3eii/ tcov eirovpa- 


pioDV TavT-qs Tfj9 upas Kal 
nvevp.aTLKrjs Tpane^T]^ fieTa 
KaOapov (rvveiSoTOS eh d(pe- 
(TLv d/iapTLcou, eh avy)(copTjaLu 
7rXrjfjL/jLeX7]p,dTcou^ eh TTngyma- 
Toc Afioy koinconi'aNj eh ^aai- 
Xeias ovpavodv KXrjpopo/XLau^ 
eh TrappTjatav ttju npos ae, mh 
6IC KpiMA rj eh KaTdKpLfia 

The Litter gy of St, Chrysosto7n 391 

KaTaiTifJ.yjrr] rnuv Tr]v Oetav 

^Tnep rod pvadrjuai rjfid? drrb 

irdarjs OXLyjrecos opyrjs ktX 5 

'AvTLka^ov aSxTOv eXerjaov ktX 
Tr]v r)fiepav Trdaav TeXetai/ ktX 
" Ayy^Xov €Lpr]i/r]S Tncrrov oSr]- 

yov ktX 
^vyyi^6fxr]i/ Kal dcpeaiy ktX io 

Td KaXd Kal aviicpepovra rah 

y^vyah ktX 


XpLcrrLavd rd reAr; rr]S C^rjs 

r]ii5>v dvd>8vva KrX 15 

Tt]v iuSrrjra rr]9 TTLo-reoos Kal 

rrjv KOLvcdvtav rod dyiov 

Tlveviiaros alrrja-d/xeuoL iav- 

rov9 Kal dXXriXov9 Kal wd- 

aav rrjv ^(or}v rj/icou XpLar(p 

TOO ©6(0 7rapa6d>fjL€da 

6 x°pos 
^ol Kvpte 

O UpeVS €K(}>UV(OS 

Kal Kara^ioaaov rjfxds Sio-nora mgta HAppHCiAC dKaraKpircos 25 
roXjidv eniKAAeiceAi ere rov kirovpavLov Seov TTAjepA Kal Xeyeip 

6 Xaos TO 

eAGeToo h BaciAgia coy, reNHGHTOO to GgAhma coy ^c ku otpANO) 


392 The Byzantine Rite 

6 Upeus 
OTi coy ecTiN h BACiAeiA kaI h Aynamic ka) h AoIa tov IlaTpos 
KOL TOV Tlov Kol TOV aytov IIi/ev/JLaT09 vvv Kal del Koi eic Toyc 
AioaNAC t5>v aicovoou 

r 6 Xaos 


(the inclination) 

'O Upevs 

ELprjpT] nda-L 

lo o xopos 

Kal T(£> TTvevfiaTL (rod 


Tas K€(paXa? rj/xcoy ro) Kvpia> KXivcofxev. 

6 h\ Up€t)S (E1T€VIX€Tai JiUOTTlKCOS 

15 Ev^apLdTovjikv (TOL BACiAef AopATe 6 rg d/ieTp'^Ta) aov 
8vvd/JL€L TO, irdvTa Srj/iLOvpytja-as Kal T(S irXriOeL tov eXeouy crov 
e^ ovK ovTOdv eic to gInai ra irdvTa irapayaydiv' avTos SiawoTa 
ovpauoOeu eTriSe enl tov? vnoKeKXiKOTas (Tol toc? eavTco]/ KccpaXds' 
ov yap iKXivav aapKl Kal ai/iaTi dXXa aol tco (j)op€p<^ &€a>' 

20 ai) ovy BeairoTa to, 7rpoK€Lfi€va irdaL rj/iTi/ ejc apaGon e^ofid- 
Xl(tov KaTcc TTjv eKdcTTOV ISiav xpeiav T0T9 nXeovai av/XTrXev- 
aov, T0L9 oBoLiropovaL avyoSevaov^ tov? voaovvTas lacraL 6 laTpos 
t5)v yj/v^coy Kal tcav (TCo/xaTCOj/ r]jxa>v 


25 ydpLTL Kal 0LKTipp,0L? Kal (pLXavOpcdTTia TOV [xovoyevovs aov vlov 
p.€$^ ov €vXoyr)To? el avv tg) iravaytco Kal dyaOco kol ^coottol^ 
aov TTVdv^aTL vvv Kal del Kal eh tov? aloavas tcov aldopcop 

6 xopos 

30 (THE elevation) 

'O Upeus eiT€TJX€Tai ^uariKuis 

fTpocXGC Kypie 'Irjaov XpiaTe 6 Oeo? rj/xooj/ kl dyiov katoi- 
KHTHpi'oy coy Kal dwo GpoNOy AoIhc t^c BaciAgiac coy Kal eAGe 

The Liturgy of SL Chrysostom 393 

61C TO ayidaaL hmac dvod rw Tlarpl avyKa6rj/i€vo9 kol a>8€ 
rjfiTu dopdrccs avvciiv kol Kara^Lcodov th KpATAiA coy )(€ipi 
fieraSoduai rjfiTy tov dy^pdvTov (jd>iiatbs (tov kol rod Tifiiov 
aipaTos KOL Sl' rjficoy iravrl ro) Xaco 

€iTa irpoaKwct 6 iepevs onotws Kal 6 SictKovos €v cp Icm tottcj) 5 

Xeyovres p.vo-TiKws xpis 

'0 GeOC iAacShtI MOI TW AMApTOoAw 

€v Too-ovTcp 8« 6 SidKovos ^ijivwrax, Kal to updpiov oAnov cravpociSus 
oTav hi i8t) tov iepc'a €KT€ivovTa Tas x^^po^s Kal airTop-evov tov a-yCou apTOv 

irpos TO iroiTio-ai ttjv d-yiav vvj/coo-iv €K<{>o}vci ic 


Kal 6 Upevs v\j/wv tov Syiov apTOv cKcjxovcT 

Td dyia to?s dytoLS 
6 xopos 
Ef'y ayfoy, etc Kypioc 'iHcofc XpicToc eic AoIan Oeof HATpoc i: 

(*Apx«Tai ij/dXXeiv 6 x^pos to koivcovikov) 

•?ixos y 

f ErT6(|)ANH H XApiC TOf Oeof H COOTHpiOC HACIN ANGpoanOlc} 


EiTa 6 SidKovos €ia€px€Tai iv tw dyio) pT|p,aTi Kal o-Tas €K Se^iwv tov Uptojs 

KpaTOvvTos TOV ttYiov dpTOv \kyi\. 

MeXwrof SecrTrora tov ayiov aprov 
6 8€ i€p€vs p.€XCo-as avTov €is p,epi8as Tto-aapas p,€Td irpoo-oXTjs Kal 6vXa|3€ias 

MeXi^€TaL Kal SiapepL^^Tai 6 dpvo^ rod Seov 6 peXi^opepos 
Kai pr] Siaipovp^vos, 6 TidvroTe eaOiSpevos Kal prjSinore 
Bairavdypevos dWd tov9 pere^ovra^ dyid^cov 

Kai tiQtjo-iv auTas €v t^ aYito 8io-kw o-TavpoeiSws ovtws 

II 30 

Nl KA 


Kat 6 SidKovos 8€iKvvwv a-iiv tw tipapicp to ciywov TroTT|piov keyn 

nXrjpaxrov deinroTa to ayiov woTrjpiop 


394 T^ie Byzantine Rite 

6 8t i€p€vis XaPwv TTJv dvo) K€iji.evT)v p,epi5a ttjv tx°'^^°-^ STjXaSi] to ovop,a II 
TTOiei CTtiv aviTTJ ffxavpov cirdvo) tow 0,710^ iroTrjpCov Xtywv 


Kai OTJTCJS €JJlPd\\€t atlTTJV €18 TO UYtOV TrOTT|piOV 

5 6 SidKovos 

Kai 8€x<5p.€vos o avTos to Z€Ov Xiyei Trpos tov icpea 
EiiXd'yf;o-oi/ beanoTa to ^eov 
6 8^ Upcvs cuXo-yet \iy(i)v 
ic EvXoyrjfxevT] tj ^eais Ta>v ayicov aov TrdpTore vvv Koi afX Kai els Toiis alavas 

Toav alavcop. a^rjv 

Kai 6 8idKovos tYX**"- TOti JtovTOs to dpKotiv o-TaupoeiSws €v8ov tov 0,^10^ 

iroTT]piou XcYOVTOs TOV Upeus 

Zeais TTLaTeoos irXrjprjs IIi^€v/jLaro$ dyiov 

15 •*<*'■ dirOTtOejAevos to ^iov laTttTai p,iKpdv diroGcv. 

'O 8« Upevs KXivas KdTCo ttjv K€<})aXT|v irpocrevxcTai Xeyav 

TIia-Tevoi Kvpie koi ofioXoycj on cy eT 6 XpiCTOC 6 y'OC TOy Oeoy TOy zcontoc, 
6 eAGcioN eic ton kocmon AMAproaAoyc coocai con npoiToc eiMi epco. eVt ma-T^vco 


20 (TOV. deofiai ovv (Tov eXeqaoP fj.€ Ka\ avyxcopT]a6v poi to. napaTrTcopaTo. pov Ta 
fKovaia Kai tu aKovcria^ to. iv Xoyco, ra iv f'pyw, to. iv yvcocrei koi dyvolq, Ka\ 
a^L(oa-6p pe dKaraKpiTCOs peTaax^^v Ta>u dxpdvTav aov pv(TTr]pi(ou fls ("(^eaiv 
apapTitov Ka\ els ^cjtjv ala>VLOV. dprju 


25 Tov deinvov aov tov pvaTLKOv arjpepov vie Qeov kolvcovop pe TrapdXa^e' ov prj 
yap Tois ex6p<ns aov to p.vaTr^pwv e'lTToi' ov (fiiXripd aoi doaao) Kaddnep 6 'louSaf 
dXX' o)s 6 XfjaTTjs SpoXoyo) aoi MnhcBhti MOy Kypie en th BACiAe'iA coy 

Kai TcXevTaiov to 

Mj^ poi eic Kp'iMA r] els KUTdKpipa yevoLTo t] peTdXrjyjns t5>v dylatv aov pvaTrj- 
30 picov Kvpie dXX' els Xaaiv "^vx^js Ka\ aa>paTos 

eiTa Xa^fibv p,iav p.epi8a tov aYiov dpTOV X€Y€t 
To Tipiov Ka\ TTuvdyiov aapa tov Kvpiov Kai deov Ka\ acDTijpos rjpwv *lr]aov 
XpiaTov peTadidoTOL p.01 tw 86ivi lepei els ac^eaiv pov apapTioav Ka\ els Ccorjv 
35 Kai ovTO) (i€TaXa|Jipdv€i tov Iv x^po'l p-CTa 4>6pov Kai irdoTjs do-^JaXcCas 

€iTa XtY^i 
'O didKovos npoaeXde 

The Liturgy of St. Chrysostom 395 

Kal irpoo-cXGwv 6 SiaKovos iroict p.€TdvoLav €u\a|3ws aiTwv <yvY/^ii^y\<T\.'v' o 8€ 
icpctis KpaTcjv Tov ayiov dprov 8C8(oo-i tw 8iaic6vcp" Kal do-iracrdfjLevos 6 8ia,Kovos 

TT|v p,€Ta8t8o{)crav avTw X^^P^i Xap.pdv€t tov ayiov dprov \k.'^(s>y 
MeraSof yuoi fieVTTora ro rifxiou Koi dyiov crMfia tov Kvpiov Kal Beuv Ka\ acoTrjpos 
rjixMV Irjaov Xpiarov 5 

6 Bk Upcijs Xiyn 
T& Beivi IfpobiaKovfo ^eraSi'Sorat o"oi to Tipiov koX dyiov koI dxpavrov (Tcjfxa tov 
Kvpiov Kal deov Kal (roiTrjpos rjpicov 'lr](rov Xptarov els dipealv crov dfiapTiiov Kal 
els Ccorju aloiVLou 
Kal dirtpxcTat 6 8idKovos oirwrOev tt]S itpds TpaTref-rjs Kal KXivas ttjv K€<{)a\i(]v 10 

■Trpocret»X€Tai Kal p.€Ta\ap.pdv€i us 6 Upeus 
6LTa dvao-rds 6 lepetls Xap,|3dv€i rais x^P^'^'^ dp,<{)OT€pais p.€Td tov KaXvp.- 
(jiaTos TO ttYiov -iroTTipiov Kal p,€TaXap.pdv€t TpiTOv €^ aviTOu Kal outoj rd t6 
i8ia X^^^T '^O'l TO tepov iroTTipLOV tco Iv xepal KaXu|X|JiaTt diroo-iroYYio-as KaXei 

tov 8idKovov \eybiv 15 

AiaKOue TrpocreXde 

Kal o 8idKovos tpx^Tat Kal 'TTpocrKvv€i aira^ Xcycov 

idoi) Trpo(Tep)( t(S adaudrco /3a(nXei 

Kal TO 

TlicTTeva) Kvpie Kal ofJLoXoyo) oXov 20 

Kal Xcyct 6 Up€i3s 
McTaXafJi^dvei 6 bovXos tov Qeov diaKovos 6 8€iva to Tipiov Kal dyiov atpa 
TOV Kvplov Kal 6eov Kal (rcorj)poff f]p.a)V Irjaov Xpiorou els dcjjecriv avTOv dpapricou 
Kal els C^fjv alcoviov 

p,€TaXap6vTOs 8€ tov 8iaK6vov \kye\. 6 Upevs 25 

ToyTO HH'ATO TOON )(eiAea)N coy ka! AcpeAe? tac anom'iac coy ka! tAc AMApxiAC 
coy nepiKAeApie? 

t6t€ Xa^wv TOV ayi-ov Sictkov 6 8idKovos lirdvco toO dyiov iroTTjpCov diro- 
o-iroyyijci tcS dyico (riroYYcp irdvv KaXus Kal |jL€Td TrpoaoxTis Kal cvXa^Eias aKCTrdfei 
TO ayiov iroTTjpiov t^ KaXv|ip,aTi, ofioicos Kal 4m tov ayiov 8CaKov dvaTi0if](ri 30 
TOV darepa Kal to KdXvp.p,a 
elra ciriXeyci tt^v ttjs cvxapio-Tias evxTJv 6 Upevs [AVO-TiKcas 
Evxapicrrovfiev croi beaivoTa (piXdvdpoiTre, evepyeTa tcov yl/'vxoov rjpcov, otl Kal 
Tji irapovarj rjp.epa KaTrj^icoaas rjiids twv eTTOvpavloiv crov Kal adavaTOiv pLVCTTTjpioiv' 
opGOTOMHCON rjpiSiV THN oAoN, (TTTjpL^ov r]p.ds ev TM (po^cp crov Tovs ndvTas, (ppov- 35 
pT]a-ov T}fxS>v TTjv C^Tjv, d(r(f)dXicrai f]pS)v Ta diajBrjpuTa' evxais Kal iKecriats ttjs 
evdo^ov deoTOKOV Kal denrapOevov Mapias Kal TravToav tcou dyicov crov. 

Kal ovTcos dvoiyovo-i tt]v Ovpav tov dyiov pT|p,aTOS Kal 6 8idKOvos irpocr- 
KvvT|<ras aira^ Xa|ji|3dvci Trapd tov Upccos to dyiov iroTTipiov jierd evXajBcias Kal 

€pxeTai €is TTjv Gvpav Kal v4;wv 8€ikvvo-i tw Xaw Xeywv 40 

MeiA (po^ov 0€ov ni'cTeooc kai atahhc TrpoaeXdere 

39^ The Byzautme Rite 

6 xopos 

EyAorHMeNOC 6 epxoMeNOC In onomati Kypioy 
Geoc Kfpioc KAi ene(})ANeN hmin 

6 x^pos ^ [t6t€ 8€ Kal dv€Ka6€V irpocTTipxovTO 

5 lov oeiTTvov aov rov uvari- ^ ^ , , . . , 

TToWaxoi) Yiverai Kai vvv oo-aKis eivai 
KOV arj/XepOU vie &€0V KOLVCOVOV Koivtovovvres. Xe'YOVo-i U Td Kal vird 

/ze 7rapdXa(3e' ov ixrj yap tols ^^"^ ''*P*"^ X^ydn^va^ 

, /\ ^ V , ^ n.i(TT€vb) Kupie Kai o/zoXoyo) ktX 

^ '^ /" /r aXXa iroXXaxov v\jv |X€TaXap.pavov(n 

OV (plXrjfJ.d CrOL Scoa-CO KaOdn^p (ierd to tcXos ttis XeiTOvpyias 8id tt\v 

lO 6 'lovSa^ dW oby 6 A770-T^9 eiKoXCav 5u6p 8^ .Ivat dp06v] 

* ^6 tepcvs Xtyei tu koivojvovvti 

^ '' M€TaXapPdi/€L 6 SovXos rov 

MnhcGhti Moy Kypie en th /j ^ , ^ . v r ^ ,f 

' ' Ueov o 8€iva TO TL/iLou Kai ayiov 

BACiAeiA coy. - > t ^ r > 

' (Tco/za /cat aipa tov Kvpiov Kai 

15 Oeov Kal acoTTJpo^ rjpcov Irjaov 

XpLarov e/y d(pecnu avrov dpap- 

TLcov Kal eh C^rju aldn/LOvy. 

'O 8c Upcvs cuXoyei tov Xaov liriXeYwv €K4>a)V(os 

ZoocoN 6 0eoy ton Aaon coy ka'i eyAorHcoN thn kAhponomi'an coy 

20 o xopos TO diroXvTiKLOv T-iis Tip.€pas 

I Ev 'lopSdyrj ^anri^ofjieuou aov Kvpie 17 rrjs rpidSo? k(f)a- 

y€pco67] TTpoaKvyrjaLS' tov yap yevvrjTopos r) ^copr] 7rpoa€fj.apTvp€i 

(Toi AfAnHTON a€ yioN ouofid^ova-a Kal to TTncyma €u eiAei nepic- 

TepAC e/Se^aiov tov Xoyov to do-(paX€9 

25 O eTTLcpayeh XpiaTe 6 Geos Kal Toy Koapov (jxoTLcras Bo^a aoL\ . 

Kal €tricrTp€<J)Ovcriv o t€ 8idKovos Kal 6 leptus els tt|V dytav Tpdwcfav Kal 

6 pL€V BidKovos dTro0ep,6vos Iv avTf] to dyiov iroTTipiov Xcyet irpds tov lepca 

"YyJAcocrov deanora 

6 hi Upcvs Ovp-iql Tpls Xeyojv KaO' catn-ov 

30 'YvpcbeHTi em Toyc OYpANOyc 6 0e6c kai en! hacan thn yhn h 2^62a coy 

etra XaPc!>v tov ayiov 8tcrKov tiOtjo-iv i-ni tt|v K€(|)aXTJv tov StaKovov Kal 6 8id- 

Kovos Kpq,Ttov aiiTov p-Ct' €uXaPeias Kal decopuv €^oj irpds tt|v Ovpav ou8€V Xfytav 

dTTcpx^Tai els Trjv irpoOeoriv Kal dirOTiG-rjo-iv atiTov 6 8^ Upevs iTpoaKVVT|oras 

Kal XaPwv TO ayiov iroTTipiov Kal €in(rTpa4>€ls irpds tt)v Gupav opd tov Xadv 

'^ Rompotes XpiariaviKri rjOiKfj Kal \(iTovpyiKTj Athens 1869, p. 381. 

The LiUiTgy of St. Chysostom 397 


Ev\oyr]TO^ 6 6eos rjfjLoou 

cira €K<t>(dvei 

7rduT0T€ vvv Koi del kol els tovs alcovas t5>v alcoi/a)u. djiriv. 

(thanksgiving) 5 

Kal €^6\0wv h BiaKOvos Kal cttcis €V tw auvTrjOei tottco Xcy^L 

'OpOol fj.€ra\a(36uTe9 roov Oeicou dyicoi/ d^pdi^rcou dOavdronv 
kirovpavLOdv kol ^coottolcoi/ (ppLKT(ov rod Xpio-rov [iva-TrfpLoav 
a^/coy €v\apL(Trr](TCo/iev tco Kvpio) 

^AvTika^ov craxTOV kXerjcrov ktX 10 

Trju rjpepay ndaai/ reXdav dyiav eLp7]viKr]v ktX 

€K<})WV1f)0-LS tlTTO TO{) UpCClJS 

'^Otl av el 6 dyLaaiios rjpcou Kal aol rrju 86^av dvaireixiroixev 
T(p UarplKal tS> Tlo) Kal ro) dy/o) TIj/ev/iaTL vvv Kal del Kal 
€i9 T0V9 al5>vas t5>v aicovcoi' 15 

6 xopos 

'O tcpeus 

'En eipHNH TTpoeXdcofiei^ 20 

6 xopos 

'En onomati Kypi'oY 


Tov KvpLov SerfQcdiiev 

6 xopos 25 

Kvpie eXerfCTOv, Kvpie eXerjcrou, Kvpie kXerjcov 
Aeanora dyie evXoyriaov 

i\iyji\ 6iri(rdd|Jij3o)vos €K<j)a)vov[X€VT) irapd tou UpEws e^co rot) j3T|p.aTOS 

O eyAofo^N Toyc eyAofoyNTAC ce Kvpie kol dytd^aiv tov9 enl 
crol neiToiOoTa? coocon ton Aaon coy ka) eyAorHCON thn KAHpo- 30 
NOMiAN coy TO 7rXi]p(0fjLa rrjs eKKXr]atas (TOV (pvXa^ov' dyiaaov 

398 The Byzantine Rite 

ToifS AfAnoaNTAC Tr]v eynpenei^vN tov oi'koy coy* (tv avroifs 
duTLSo^aaou rfj OeLKrj aov SvudfieL kol mh efKATAAinHC 17/iay 
Toyc eAni'zoNTAC km ce' elpijuTji/ ro) Kocrfio) aov Scoprjcrai, rats 
kKK\r](TiaLS (Tov^ rols Upevcri, tol9 (Saa-iXevaiv -qficov, tco arparw 
5 Kal iravrl tS Xaco aov' otl haca Aocic apaGh ka'i han AoapHMA 
TeAeiON ANCjoGeN Icti kataBaTnon e/c aov TOy HATpoc toon ({)Cjc>tcon 
Kal aol TTju Bo^av kol ev^^apiariau Kal vpoaKvuTjaLV di/a7rejjL- 
TTopev TO) Tlarpl Kal tco Tlm Kal ra> dyico UuevpaTi vvv Kal 
del Kal e/y rovs atooj/as tS>v alcoi/coj^. djii^u. 

10 TavTrjs St T€X€o-0€i<rT)s 6 p.€V lepevs clcrepxeTat 8id twv olyiwv Ovpwv koI 
direXGwv tv rfj irpoGto-ei Xeyet ttJv irapovo-av €tix''iv |xvo-tikws 

To TrXrjpcofjLa tov vo^ov kol twv tt po(j)r]Ta>v avTos vndpxc^v Xpiore 6 debs fjna>v 
6 nXrjpoiaas nacrav ttjv TraTpLKTjv oiKovopLiav, TrX-qpaxrov x^P^^ '^"'' €v(f)poavvT}s 
Tas Kapbias Tjpaiv TrdvTOTC vvv Koi ael Ka\ els tovs alcovas tcov alavcov. dp.rju. 

ic *0 Skxkovos 

Tov KvpLov 8er)6S>ixev 

6 l€p€1JS 

EyAofiA KvpLov Kal eXeo? avTOv eXOoi k(\) ymac ttj avTov 
^dpLTL KOL (piXavOpocnTLa iravTore vvv Kal del Kal e/y tovs 
2o alcovas tcov alcovcov 

6 xopos 

tlra o Upcvis 

Ao^a aoL 6 Oeos tj/jLoov So^a aoi 

25 6 Xaos 

Ao^a TIaTpl Kal Tlco Kal dyico Uvev/jLaTL 
Kal vvv Kal del Kal e/y tovs alcovas tcov alcovcov. d/jLT]V 

Kal Ytv€Tat diToXvo-is 

{'O ev 'lopSdvT) vTTo' Icodvvov ^aTTTLaOrjvaL KaTaSe^dpevos Sid ttjv 
30 Tjpatv acoTrjptav] XpLaTos 6 dXrjdtvbs O^os rjpcov ktX (p. 361). 

'O 8e SiAkovos eiCTcXOwv Kal avTos 8id tov Popeiov (itpovs o-vaTtXXti rd aywi 
jierd (})6pov Kal TrdcTTjs do-4)aX€Las wcrre p,T]8«v ti twv dyav XeTrTOTaTwv tKireasiv 
Tj KaTaX€i4)0-rivat Kal diroviirTcrai Tds X^^PO'S Iv tc^ ativT|0€i TOirtp. 

The Liturgy of St. Chrysostom 399 

Eira dvaYiv(oo-K€Tai 6 lirojicvos 'O h\ Upcvs l^eXOciv SCScoo-i t<^ 

tf/aXiJios X7' Xa^ TO 'AvTiSwpov. 

EyAorHcoo TON KypiON eN hanti 

KAipCp Kt\. 5 


Etra €i<r€X0wv ev tw ayicp pTi(jiaTi diroSveTai ttIv UpariK-iiv o-toXtiv Xty^v 

NyN AnoAyeic ton AoyAoN coy ktK 

'A-yios 6 Geo's, aytoy io-;^vpof, aytos a^avaros eXerjcrov rjixas 

Ao^a. Kal vvv 10 

Ilavayia rpias eXerja-ou rjfias' Kupie l\dcr0qTi rais afxapTiais rjucov' deanora 
(Tvyx'^PW^^ ray dvofiias fjplv' ayie iiricrK^-^ai Koi 'laaai ras daOeveias rjixoav 
ev€Kev Tov ovofiaros crov 

Kvpie ikerjcrov, Kvpie ekerjcrov, Kvpif eXeJ/troi/ 

Ad^a. Kal vvv '5 

liarfp T]ixcov 
tlra TO diToXuTiKiov tcO Xpvaoo-TojJiou 
'H TOV arop-aros aov KaBdnep -nvpcrbs cKkapyfracra X'^P'-^ '"'7'' olKovpevrjv 
€(f)aiTicreVj a.(f>i\apyvpiae tco Koapco drjcravpovs evanedero, to v\fros r] ttjs 
TaTT€ivo(f)po(TVPT]s vnedci^ev' aWa aols Xoyois 7rai8€vcov iraTep ^ladvvi) 20 
Xpvaoajope rrpecr^fve too Aoyco Xpiarw tS Geo) (r<o6rjvai tus ^Javxcis fjpcov 


KvpL€ eXerjaov 

Ad^a. Kai vvv 25 

TrjV Tipi(OT€pav tmv ^epov^lp Koi ivbo^oTepav davyKpiTcos Ta>v <T€pa(j)ip, Trjv 
ddia<f)d6pa)S Qeov Aoyov TeKovcrav, Trjv ovtms Bcotokov^ ae pfyaXvvopfV 
Kal iroiei diroXvaiv 
I'O ev^lopbcivrj vno'loodwov ^aTtTKrdrjvai KaTade^dpevos KrX; 
Kal irpoaKvvifio-as Kal cuxapio-TTjo-as t^ 0€tp t-irl irdo-iv €^«px«Tai. 30 

TtXos TTJs 06ias XciTOvpyias tov Xpvo-oo-TOjxov 




EuX'n ■"'"■ep Tuv KaTT)XOup.fva)v irpo rfis OLYias dva<j)opds 'qv 6 lepevs Xcyei p,vcrTiKu;s 
KvpL€ 6 $€09 rJIXCOU 6 €V OVpauOL^ KarOlKOOU KOL eTTL^XiTTCOl/ kirl 

TTOLvra TO, epya aov, iwL^Xeyjfov kirl tov9 SovXov^ aov rovs Karrj- 
r ^ovfievov^ T0V9 viroKeKkiKOTas rovs lavTcov av^evas kvcoTriov aov 
KOL 80s avTols Tov eXacppou ^vyov Troirjcrov avrovs P-^Xtj TL/iia 
TTJs ayias aov eKKXrjaias kol Kara^icoaov avTOVs rov Xovrpov 
Trjs TraXiyyeveaias J rrj? a^eo-ecoy rcou afiapTLon/ kol tov kvBv- 
p.aTos TTJs d^Oapatas eh kirtyvcDaLv aov tov dXtjOiyov deov 
10 i]fJLa>v. 

Eux^ irio-Twv TrpcoTT] 

^v Kvpi€ KaTiBei^as rjpTu to pteya tovto ttjs acoTTjptas 
jjLvaTTJpLoy, air KUTrj^Lcoaas rjpds Tovs TaneLvovs kol dva^iovs 
15 BovXovs aov yeveaOai XeiTovpyovs tov dytov aov OvaiaaTrjpiov' 
aif LKaucoaoy rjfids Trj Svi/dpei tov dyiov aov nuev/xaTOS els ttju 
diaKoviav TavTrju Iva dKaTUKpLTcos aTavTes kvo^TTLOv Ttjs dyias 
S6^r)s aov 7rpoady(op.iu aoL Ovalav aheaecos' av yap et 6 kvep- 
yS>v TO, ndvTa kv irdai' Bos Kvpie koI virep tcov r]/j,eT€pcou 

The Liturgy of St. Basil 401 

a\iapT'r]iidTCdv koX roav tov Xaov dyyorjfiaTcov SeKTrji^ yei^eaOai 
Trjv Ovatav rj/j.a>i^ kol ev7rp.6a8eKTOU eycoTTtou (Tov. 
EviXTj iricTTcov SevTcpa 

'O 0€O9 6 e7rLcrK€yjfdfL€uo^ kv eXeei kol OLKTip/ioL9 rrjv Tairel- 

vaxTLv rj/ia>u^ 6 (rrijcra^ 77/xay tov? raireLvovs Kat djiapTCoXovs kol 5 

dva^Lovs SovXovs crov KareucoirLov 7779 ay (as So^t]? crou Xcirovp- 

yelv tS> dym (tov Qvcnaa-Tripio^' crv kvio-^^va-ov rjpd? ttj 8vpdp.€L 

TOV dyiov aov nvevpaTOS e/y Tr]v BiaKovLav TavTrjp Kal 809 

rip7v Xoyov ev dvoi^eL tov <JTopaTO<s i)pS)v e/y to eTTLKaXeiaOai 

Tiju xdpiv TOV dyiov aov TTvevpaTO? eirl tcou peX.XoyTcou npoTi- 10 

OeaOai Soopcou. 

(the offertory) 

Eix^ TTIS npOCrKOp.l8T]S 

Kvpte 6 6eos rj/jid>y 6 KTLcra? r}fj.d9 Kal dyaycbi/ e/y ttju ^cotjp 
TavTr]v^ 6 VTro8d^as rjplu 680119 e/y acoTrjpLav, 6 ^apiadpevo? 15 
■qplv ovpavioav pvcrTripicov olttokoXv^iv' <jv el 6 Oip.ei'os r)pds 
e/y Trji/ 8LaKovtav TavTrjp kv Trj 8vudp€L tov Trvevp-aTos aov tov 
dyiov' €v86K7]aou 8r] Kvpie tov yeuiaOai rjpds 8LaK6vovs Trj? 
KaLvrjs aov 8La6i]Kr]9, XeiTOvpyovs tcou dyioav aov pvaTrjpicov 
Trp6a8€^aL rjfids irpoaeyyi^ovTas T(p dyico aov OvaiaaTrjpico 20 
KttTa TO TrXrjOos tov eXeouy aov Xva yevocipeOa d^ioL tov irpoa- 
(^epeiv aoL TTju XoyLKTju TavTrjj/ Kal duaifiaKTOV Ovaiav virep 
Tcop rjp^Tepcov d/JLapTr)p.dT(ov Kal twv tov Xaov dyvorjiidTCdv' 
fjv TrpoaSe^dfievo? e/y to dyiou Kal voepov aov dvaiaaTijpioy 
€£? oapriv €vco8ia9 dvTLKaTdnep'y^ov rjpii/ Trju ^dpiv tov dyiov 25 
aov TTvevpaTos. kiri^Xey^ov kcj) rjpd? 6 0eoy Kal eVi^e knl 
Tr]u XaTpeiav rjpcou TavTiqv Kal npoaSe^ai avTtji^ coy 7rpoae8e^fjo 
^/?eX Ta '8(opa, Ncoe ray dvaias, 'A^padjx Tas 6XoKap7rcoa€L9, 
M(oa€a)9 Kal Aapoov ray Upcoavi^a?, ^a/iovtjX ray elp-qvLKas' coy 
npoaeSe^co e/c rcoi^ dyicou aov dnoaToXcou tyju dXrjOiprjy TavTrjp 30 
XaTpdav ovtco Kal €k tcov y^eipodv rj/icoi/ tcou dpapTa>Xcoy npoa- 
8€^ai Ta 8d>pa TavTa kv ttj ^(prjaTOTrjTL aov KvpL€ 'iva KaT- 
a^ico6ipT€9 X^LTOvpyelv d/jie/jL7rTC09 t5 dyio) aov OvaLaaTijpico 

D d ^ * 

402 The Byzantine Rite 

€VpCOfJ.€U TOV IXL(t6oV t5>V TTLCrTCdV KOI (j)pOVLjl(idV OLKOVOflCdU kv Tfj 

r)/J.epa rrj (po^€pa rr]S duTairoSoaem (tov 7779 SiKatas. 

'O a)i/, SeanoTa Kvpie Oee TIdrep wavTOKpaTop 7rpo(TKVi^7]Te^ 
5 d^iou CO? dXrjOcdS kol SiKaiov Kol Tvpenov rfj fxeyaXoTrpeTreia ttjs 
dyicxiavvrjs crov ae alv^lv ae vp-veiv ere evXoyeLu ae irpocrKwelv 
(Tol €V)(^apL<Trdu ere So^d^eiv top jiovov ovtoo^ ovra Geou kol aol 
7rpocr(p€p€LU ev KapSia avi^rerpijifiiur] Kal irv^vparL TaTreiuaxrecos 
TTji/ XoyLKTjv ravTiju Xarpetav r]pS)v' otl av €l 6 ^apiadjievo'S 

10 Yjplv Tr]u entyvaxTLv Trjs crrjS dXrjOetas. Kal tls iKavo^ XaXijaai 
rds Sui^acTTeia^ aov, dKOva-ra? iroLrjcraL ndaas ra? au'eaeis 
aov rj Si-qyria-aaOaL irdvTa ra Oav/j-do-id crov kv Travrl KaipS> ; 
Sea-TTora tcov dTrdvrcov, Kvpi€ ovpavov kol yrj9 Kal irdarj'S 
KTLcrecos 6p(op.€j/r)^ re Kal ov^ 6p(o/j.kv7j9, 6 KaOi^fiei^os kirl Opovov 

15 86^7]^ Kal kiri^XeTrcoi/ d^vcraovs, dvapy^e dopare dKaTdXrjTrre 
dTTf^piypaTTTe di^aXXoicore 6 TraTrjp tov Kvpiov -q/icou ^Irjaov 
XpioTTov TOV fieyaXov 6eov Kal acoTrjpo^ riyy eXniSos rj/iwu 
09 ea-TLu €LKd)u TTj^ aij? dyaOoTTjTOS, crcppayh laoTviros, kv 
eafTO) SeiKuvs o-e tov UaTepa, Aoyos ^cou, 0€oy dXrjOiuos, 

20 77 TTyoo ala>v(ov aocpia ^(orj dyLaafibs Svvafii?, to <pcc>s to dXrjOLuou 
nap' ov TO TIi/€Vfia to dyiov k^e^dyrj^ to ttj^ dXr]0€La9 irvevpa, 
TO TTJ9 VLoBeaias \dpL(rp.a, 6 dppa^cou Tr]9 fxeXXovar}^ KXrjpo- 
vofitas, r] dTTap^rj Tcoy alodvicov dyaOoov, rj ^(oottolo^ Svi'afiLS, 
7] TTTjyr] TOV dyiaa-fjLov' Trap' ov ndaa ktl(tls XoyLKrj re Kal 

25 voepd 8vvafj.ovjjL€vr} aol XaTp^vei Kal aol ttju dtSLov dvane/jLTreL 
So^oXoyiav otl to. avfinavTa SovXa ad. ae yap alvovaiv 

^ dyyeXoL dp-^dyyeXoL OpovoL KvptoTrjTes dp^al k^ovaiai Svvd/iei? 
Kal TO, TToXvofL/iaTa ^epov/Si/i' aol naptaTavTaL kvkXw to. 
aepacpip, k^ TTTkpvyes t(o kvl kol e^ nTepvyes r<S ipL, Kal Ta79 

30 jxev Sval KaTaKaXvTTTOvaL to, Trpoaayna kavToov, Tah 8e Sval 
T0V9 TToSas Kal Tah Sval ireTop-eva K^Kpayev eTepov irpos to 
€T€poy dKaTanavaTOL^ aTop-aaiv daiyrJTOis So^oXoyiai^ 

The Liturgy of St. Basil 403 

cK(|>a>V(os 6 Upcvs 

70V kiriviKiov v[Lvov aSovTa ^oS>vTa K^Kpayora Kal Xeyovra 

" AjLO'S dyios dyL09 
6 8€ lepevs cTreiJX^Tai jjlvo-tikus c 

Mera tovtchv toov fiaKaplcou Svudfiecov SianoTa (f)L\dv6p(x)iTe 
Kal rjfid? ol d/iapTcoXoL ^ocojiev Kal Xeyofieu "Ayios ^X oa^ dXrjOcos 
Kal Travdyios Kal ovk eart fiirpov ttj jxeyaXoirpeneia rrjs dyLW- 
(Tvvr]s aov Kal o<jlos eu irdai tol^ epyoLS (tov on kv BiKaLoavvrj 
Kal Kpta^L dXr]6Lvfj irdvTa kirriyayes rjjjuv' nXdcra? yap tov 10 
dvdpcoirov •^ovv Xa^cov dno Trj9 yrj? Kal €ik6vl Trj afj 6 0€os 
Tip,i]aas reOeiKa^ avrov kv rco TrapaSeicrcp r^? Tpv(f)fj9 ddava- 
(Tiav ^0)779 Kal aTToXavaiv alcovicov dyaOcdv kv rfj rijprjcreL tmv 
kvToXcov aov kirayyeiXd/ievo^ avT(£>' dXXd irapaKovaravTa aov 
TOV dXr]6ivov &€0v tov KTiaavTO? avTov Kal Trj dirdTj] tov 15 
6(peco9 vTra^OevTa veKpcoBivra re tol^ OLKetoLS avTov TrapaTTTco- 
/laaiv k^copLaas avTov kv ttj SiKaLOKpLaLa aov 6 0eo? e/c tov 
napaSeiaov eh tov Koa/iov tovtov Kal dTrkaTpey\ra^ e/y tyiv 
yijv k^ ^s* kXrjcpOr) oiKovopcov avTco ttjv kK TraXiyyeveaLa? 
acoTTjpiav TTjv kv amco t(o ^piarcD aov' ov yap d7r€aTpd(pT]s 20 
TO TrXdapa aov eh TeXo9 knoirjaas dyaOe ov8e kireXdBov 
epya )(^eipcov aov dXX* kTreaKe-^co TroXvTpoTrco^ Sid airXdyyva 
kXeov9 aov 7rpo(pr]Ta9 k^aTreaTeiXas, knot-qaas 8vvdpeLS Sid 
T(ov dyiodv aov toov KaO eKdaTrjv yevedv evapeaTrjadvTMv aoi^ 
kXdXrjaas rjp.iv Sid aTopaTOS Tcov SovXcov aov tcov TrpocprjTcov 25 
TrpoKaTayyeXXcov rjpTv Trjv peXXovaav eaeadai acoTrjptav, vopov 
eScoKas eh ^o-qOeiav, 'dyyeXovs kneaTrjaas (pvXaKar ore 8e 
rjXBe TO TrXijpcopa tcov Kaipcov kXdXrjaa^ rjpiv kv avTCD tS> vico 
aov 8l' ov Kal tovs aloova^ knoirjaa^' 0? a)v diravyaapa Trjs 
86^r}9 aov Kal ^apaKTrjp TrJ9 viroaTdaem aov (pepcov re Td 30 
irdvTa Tcp p-qpaTL Trj^ Svvdpecos avTOV ou^ dpiraypov rjyrjaaTO 
TO elvai laa aol r<S ©eco Kal TIaTpl dXXd Oeoy a>v TrpoaicovLO? 
kirl Trjs yrjs McpOrj Kal tol9 dv6pd)iT0LS avvaveaTpd(pr] Kal kK 

D d 2 

404 The Byzantine Rite 

TrapBkvov ayta^ aapKcodeh kKevooaev eavrou /iopcprji/ SovXov 
Xa^cou, av/xfiop^os yeuo/iei^o^ t<£ ado/jLaTL r^y raTreLuaxreoi^ rj/icov 
Iva r]iid^ a-v[i[i6p(f)0vs TTOLrjcrr} rfj^ €Lk6uo9 rrjs So^rj^ avrov- 
eweLBr] yap Sl' dvOpocnTOV 17 d/xapTia elarjXOeu eh rov Koapov 
5 Kal Sid Trjs dpaprtas 6 Odvaro^, evSoKTjcrei' 6 povoyev-qs (rov 
vib9 6 a>u kv Toh koXttols (rod rod Qeov Kal Harpo^ yevopevos 
e/f yvvaiKos rrjs dyia'5 O^otokov Kal denrapOeuov Mapia?, 
yeuSpeuo^ vtto vopov KaraKplvai ttji/ dpaprtav kv rfj aapKl 
avTov 'iva ol kv rco 'ASdp diroOurjo-KouT^s ^oooTTonjddxni' kv avTco 

10 TO) \pLcrrS) crov Kal kpiroXLTevadpevos rw Koapco tovtco, Soi/s 
TTpoaTaypara acoTTjpia?, diroaTrjaas rjpds rrji irXavrj^ rcov 
€lS(oXcov irpocr-qyaye rfj kmyvaxTeL aov rod dXrjOcvov ©eov Kal 
Uarpos KTTjcrdpevo? r}pds iavrco Xaov irepLovcnov, PacrtXeiov 
Updrevpa, Wvo<i dyiov Kal KaQapiaa'i kv vSari Kal dyidaa's 

15 TO) TIvevpaTL TO) dyicp eScoKev iaurov dvrdXXaypa t(£> Oavdrco 
kv (p KareLyopeOa TreirpaphoL vtto ttjv dpaprlav Kal KareXOcbv 
Sid rod crravpov e/y rov aSrjv I'va TrXi^pcoat] iavrov rd ndvra 
€Xva€ rd^ oSvva^ rod Oavdrov Kal dvaard? rfj rpirrj rjpepa, 
Kal 6SoTroLi]aa? wdar] crapKl rrjv e/c veKpcov dvdaracnv^ KaOori 

20 ovK rjv Svvarov KpareiadaL vtto rrj^ (pdopds rov dp^-qyov rfjs 
C(^rj9, kyevero dirap^V rcov KeKoiprjpevoiv rrpoaroroKos kK rd>v 
veKpcov iva f] avro^ rd rrdvra kv irdai npoirevctiv, Kal dveXdobv 
ei'y rov^ ovpavovs kKddiaev kv Se^ia rrjs peyaXcoavvr]^ aov kv 
v'^r]XoL9 09 Kal fj^ei diroSovvat iKdar<x> Kard rd ipya avrov. 

25 KarkXine 8\ rjplv vnopvrjpara rod acorrjpiov avrov irdBovs 
ravra a irporeBeiKapev Kard rds avrOv kvroXds' peXXcdv ydp 
k^LEvat kirl rov Ikovo-lov Kal doiSipov Kal ^coottolov avroi 
Odvarov rfj vvKrl fj rrapeSiSov iavrov virep rrj^ rod Kocrpov 
^(orj^ XafScDV dprov krrl rcov dyicov avrod Kal d^pdvrcov \eLpcov 

30 Kal dvaSu^as col rco 0ea) Kal Uarpl ev^apiarriaas evXoyijias 
dyLaa-a? KXdcras 

eScoKe roh dytoLS avrod paOqrah Kal aTToaroXoLS eiTTcov 

The Liturgy of St. Basil 405 

Adhere (pdy^rc tovto fxov earl to acofia to vrrep vfjLOdv KX6fj.€i/oi/ 
eh d(p€a-ij/ afiapTicoi/ 

6 xopos ij/dWei 
6 8e tep€U3 (XVCTTIKUS 5 

*OfioLOiS Koi TO TTOTrjpLou c/c Tov yevvfjixaTOS Trjs dfXTreXov Xa^coi/ 
Kepdaa? €V)(api(rTrj(Tas euXoyijaa? dyidcra^ 

Cira €K({>d[>Vb>S 

eS(jOK€ T0?9 dytois avTov fjLaOrjTah Kol diroaToXoLS eiTTcoi^ TIieTe 
e^ avTov irdvTe^' tovto Icttl to aifid pov to ttj^ Kaiprj^ SLadiJKrj^ 10 
TO virep vjx5>v kol ttoXXcov €K)(vi^6p€i'ov eh dcpeaiv dpapTLcoj/ 

6 xopos vl;d\X€i 


6 Upevs KXivas tt)v Ke<J)a\Tiv t-ircvx^Tai fJiuo-TiKws 

Tovto rroielTe eh ttju eprju dvdpvr](nv' oadKL^ yap dv eaOir^Te it^ 


OdvaTov KarayyeXXeTe kol ttjv eprjv avdaTaatv opoXoyeiTe. 

MepvrjpevoL ovv SeairoTa Kal rjpeh tcov acoTrjptcov avTov 
iraOrjpdTcov, tov (coottolov crTavpov^ ttj^ TpLrjpepov Tacpfj^, r^y 
e/c veKpS)v dvacTTaa-eoDS, ttj^ eh ovpavovs dvoSov^ ttj^ e/c Se^icov 20 
(TOV TOV Oeov Kal IlaTpb? KaOeSpas Kal TfJ9 evSo^ov Kal 
(j)oPepds SevTepa9 avTOV irapovaias 

€LTa €K(j>U)VCOS 

TCL ad eK tS>v acov aol npocr^epopev KaTa irdvTa Kal Bid irdvTa 

6 XOp°S v|/d\\€l TO 25 

Xe vpvovpev ere evXoyovpev aol ev^apiaTovpev Kvpie 
Kal Seopedd aov 6 Oebs rjpcov 


Aid TOVTO SeanoTa navdyie Kal rjpeh ol dpapTcoXol Kal 
dvd^LOL SovXoL aov ol KaTa^LoaOevTes XeiTovpyelv tco dym aov 30 
OvaiaaTrjpio), ov 8id Tas SiKaioavvas rjpcov, ov ydp enoLijaapev 
TL dyaOov eirl Trj^ yfjs, dXXd Sid Ta eXerj aov Kal tov9 oiKTip- 
povs aov ovs e^e^eas nXovaicos ecj)' rjpd^ OappovvTes irpoaeyyt- 

4o6 The Byzantine Rite 

^ofieu TO) dyicp aov dvaLaa-rrjpio) kol irpoOevTes ra avrtrvTra 
Tov dyiov (Ta>fjLaT09 kol aiiiaro^ rov XpLcrrov aov aov Seo/xeOa 
KOL o-e TrapaKaXovjiey ctyte ayicnv ^vBoklo, ttj? o"^? dyadoTrjro^ 
kXOilu TO IIvevfj.d aov ro " Ayiov €0 r]iids koX kiri rd irpo- 
5 K€Lfi€ua Soopa ravra kol euXoyrjaai avrd kol dyidcrai kol 
dyaSei^ai rov fieu dprov rovrov avro to TLfiLOv (T(h\ia tov Kvpiov 
KOL Oeov KOL acoT7Jpo9 r]/icoy 'Irjaov XpiaTOV, to Se iroTrfpLOv 


rjfjLcov 'Itjo-ov XpiaTOV to kK^vBev virep TTyy tov Koafiov (corjs 

lo Kal acoTTjpias * 

6 SidiKovos 

'A[xr]v d/jLTju dfxrii/ 

h h\ tcpevs tirevx^Tai 

^Hp-ds 5e irdvTas tov9 €k tov eVo? dpTov Kal tov noTijpiov 
15 peT€yovTa^ iucoaais dXXrjXoLS eh eVoy TIvevpaTos dyiov 
Koivoaviav Kal pi-jSeva r]p.odv eh Kpip.a rj eh KaTaKpifia ttolt]- 
aais peTaa^elv tov dyiov aaypaTos Kal atp,aTO^ tov -^piaTov 
aov dXX' tva evpoopev eXeov Kal ^dptv p.eTd TrduTCov tcou dyicou 
Tcov diT alcdvos aoL evapeaTr]advTa)v TrponaTopcou iraTepcov iraTpi- 
20 apyodv 7rpo(pr]Ta>v diroaToXoiv KrjpvKOiv evayyeXiaTcoy paprvpoov 
6p.oXoyT]Ta>u SiSaaKaXoiu Kal TravTos Trvevp-aTOS SiKaiov ev TrtaTei 

etra €K4>a>vcos 

e^aLpeToas Trjs Travayia^ dy^pdvTov vnepevXoyr]pevrj^ evSo^ov 
25 8eaiT0Lifr]S rjp.d)u OeoroKov Kal denrapBevov Maptas 

6 xopos v|;dX\€i 

'EttI aol yaipei (^ktX} 

b 8« i€p6tis tTTivx^rai \ivcniKU)S 

TOV dyiov Icodvvov TrpocfyrJTOV irpoSpopov Kal ^airriaTOv, tcou 

30 dyicop Kal navevcpijpcov dnoaToXcou, tov dyiov rov Seivo? ov Kal 

TTjv p.vriiir]v eiTiTeXovpev Kal irdyTcov rcov dyioav aov Siv Tah 

" To ' Mera/SaAdp' to) TlvfvfJiaTi gov Ta)'Ay'iw Ik ttjs tov Oeiov XpvcroffTufjiov Xfirovp- 
yias fieraypaipiv Ofcopov^fvov Kara avvra^iv ovk e'xtt X'^P^^ ov5€fiiav ivravOa (Is 
T-qv TOV jx. BaaiKdov aW' 'ioTi wpooOrjfCT) ToXfxrjpSj^ irapa Tivos "yivofiivq els Kal 
"S'.KobTjfxos vTreaTj(i(iaj(T€v ev tw nrjSaKia) avrov (Kavovi i9' ttjs ev AaoSt/cfta SwvoSov). 

The Liturgy of St. Basil 407 

f iKeaiais eTrLaKeyjraL rjfid^ 6 0e6y Kal fj.vqaOrjri nduTcov ra>v 
' 7rpoK€Koi/jLr] fieucoy err iXTriSi dvaaTacreodS C^fjs alcovtov 

€VTat)0a |xvT)}Jiov€V€i 6vc|xao-Ti Kal wv jBovXcrai tcOveutojv 

KOL dvdnavcTOV avrovs ottov eirLarKoird to (pm rod npoaco- 
TTOv arov 5 

J '^Etl (rod Seo/ieOa fivrja-drjTL Kvpie rrJ9 dyia^ aov Ka6o\LKrj? 

Kal dnodToXLKrjs eKKXtjaias rrjs diro nepdrcov eo)? Trepdrcov rrj9 
olKovnevrjS Kal dp-qvevaov avTr]v rjv 7r€pLe7roL7j(r(o r(p ti/J-lo) 
aifiaTL rod y^picrrov aov Kal rov dyiov olkov tovtov arepecoaov 
l^^Xpi TTJ^ avvreXuas rod alS>vos 10 

Mvri<j6r]TL Kvpie Tcop rd Scopd aoL ravra Trpoa-KOfjLKrduTCov 
Kal virep a)u Kal 8l' a)y Kal e0' of? avrd 7rpoo-^K6jj.L(ray 

MyT]crOr]TL Kvpie Tcoy KapTro(popovvT(i>v Kal KaXXiepyovpTooi/ 
kv rah dyiais (tov kKKX-qaiai's Kal pi^p,vr]\ikv(3iiv rchv Trei/rjrcoi/- 
dfJL€L\jraL avTovs to?? nXova-ioLS (tov Kal errovpauLois xapLo-fiaaL, 15 
^dpiaaL avTols dvrl tS)v kinyeLQiv Ta kiroypdvLa^ dvrl tcov 
irpocTKatpcov Ta aldnna, dvrl tcou (pOaprcou Ta dcpOapra 

Mi'TJaOrjTL Kvpie tQ>v kv kpr]/j.LaL9 Kal opecn Kal cnrrjXaioi? 
Kal TaTs oiraT? ttj? yrj? 

Mui^aOijTL Kvpie Tcov ku TrapOevta Kal evXa^eia Kal dcrKrja-€L 20 
Kal (T€jxvfj TToXLTeia Biayovroiv 

MvTjordrjTL Kvpie tS>v evae^ea-TdTcou Kal Tria-TOTdrcov r)p.coy 
^acriXecov ovs kSiKaicoaa? ^acriXeveiv kirl TrJ9 yrj?- ottXco dXrj- 
6eia9, ottXco evSoKia? (jTecpdvaiaov avTOvs' kiricrKiaaov kirl ttju 
Ke(paXr]v avTOiv kv rjfjiepa 7roXe/iov, kvicr^vcrov amcdv tov ^pa)(^iova, 25 
vyjrcoaov avToov ttjv Se^idv^ Kpdrvvov avTcov Trjv ^aaiXeiaV 
VTTOTa^ov avToi? ndvTa Ta jSdp^apa eOvr] Ta tov9 iroXefiovs 
OeXovTa' ^dpiaat avToh ^adeiav Kal dvacpaipeTOv elprjvrjv 
XdXrjaov eh ttjv KapSiav avroov dyadd vwep rrjs kKKXr]aia? aov 
Kal iravTos tov Xaov aov iva kv ttj yaXrjvp avTOdV rjpepov Kal 30 
r]av)(^iov ^lov Sidycofjiev kv Trdarj evae^eia Kal ae/ivoTTjTL 

MvrjaO-qTL Kvpie ndarjs dpyj\s Kal k^ovaias Kal tcov kv 

4o8 The Dyzantme Rite 

iraXartco dSe\(j)coi/ rj/xcou kol iravros rov crTpaTOTreSov' rovs 
dya6ov9 er rfj dyaOorrjTi aov Siarijprjaou^ tovs nourjpov^ 
dyadovs TToirjcrov kv rfj ■^prjorroTijTi aov 

Mi/'qa-OrjTt KvpL€ rod Treptea-TcoTO^ Xaov kol tcop Sl ' evXoyovs 

5 alrtas diroXeKpOeyTcou Kal kXerjcrov avToijs Kai rj/id^ Kara to 
7rXrjOo9 rod eXeoi^y aov ra rajxeia amSiv einrXrjaov Travros 
dyadov, ra^ av^vyias avrcdv eu elpTjut] Kal o/jLouolo, SLanqpijaow 
ra rijiria eKOpey^oi^, ttjp veor-qra naiBayodyqaov, to yrjpas 
TTepLKpaTTjaou' tov^ oXiyoy^rv^ovs Trapafivdrjaai, tovs kaKOp- 

10 7riafiepov9 eirLavudyaye^ tov9 ireTrXaurj/ieuovs eiravdyaye Kal 
avva'^ov Tjj dyia aov KaOoXiKfj Kal dnoaroXiKfj eKKXrjaLa' tov9 
6)(Xovfj.euov9 VTTO TTuevp-aTCoi/ dKaOdpTcou eXevOepcoaow toIs 
nXeovai avfXTrX^vaov^ toTs oSonropovaL avpoSevaov' yr]pS>v 
TrpoarrjOL, opcjyavcdv virepdainaov^ aL)(jiaXa)T0V9 pvaai, voaovu- 

15 ray 'laaai^ tcou kv p-qfiaai Kal fieTaXXoL? Kal e^opiai^ Kal TTaarj 
OXLyjret Kal dvdyKrj Kal nepLaTdaei ovTOiv [ivrjiiouevaov 6 Qeos 
Kal TTavTcnv tS>v Seo/iiycov T7J9 fxeydXrjS aov evairXay^^uLa^' Kal 
tS>v dyancopTcou rj/xd^ Kal t(ov fiiaowTcou Kal toov evreiXafxei/coi/ 
rjfjLLv Toh dva^LOLS €v^€a6aL vnep avTcou 

20 Kal iravTO^ tov Xaov aov ixvrjaOrjTL Kvpie 6 6^09 r]fj.a>u Kal 
kirl irdvTas '<^K^eov to irXovaiov aov eXeoy, ndaL Trape-^oav rd 
TTpbs aoDT-qptav alTrjiiaTa' Kal cop r]fj.€i9 ovk e/ii^rj/iovevaafiev Sl' 
dyvoLav rj Xrjdrjp rj nXrjOo^ ovopdrcov avrb? fivrjiiovevaov 6 Qeos 
6 elScbs eKaarov ttji/ -qXiKLav Kal Tr]v Trpoarjyopiai^, 6 elSco^ 

25 €KaaTov €K K0LXia9 fjLTjTpb^ avTOv' av yap €l Kvpie rj ^oijdeta 
T(£>v d^or)6rJTcoi^^ r) kXirls t5>u dTrrjXTna/ieucoy^ 6 tcou )(^€Lpa^o- 
^evoav acoTi^p, 6 t5>v nXeovrcoi^ Xifxrju, 6 rcov voaovvrcov laTpos' 
avT09 Tols TvaaL Ta rravra yevov 6 elSco^ eKaarov Kal ro aLrrj/ia 
avrov^ OLKOu Kal rrju y^petav avrov 

30 ^ Pvaai KvpL€ rriv ttoXlv ^ rrju fiourju ravrrji/ Kal irdaav ttoXiv 
Kal ^dopau dno Xi/iov Xol/jlov aeiafjiov KaranovTiapLov irvpos 
liayaipa's kTTiSpo/iTjs dXXo(pvXa)i/ Kal kjic^vXiov iroXk/xov 

The LiHirgy of St. Basil 409 

€iTa tKcbcovei 

'Ev npcoTOLS iivrjcrO'qTL Ki^ipie rod dp^LenLcrKOTTOV tj/jIoop tov Setvos 
01^ \dpL(TaL ral'i dytai^ crov eKKXrjaLats e^' elprivr} (tS)OV euripov vyid 
paKpoTjfiepevouTa kol opOorop-ovvra rov \6yov Trj9 (Trjs dXrjOeia^ 

Kal o 8idKovos \€Y€i irpos tt) Gvpa crTas 5 

Tot) 86IVOS TTaVL^pCOrdrOV pi^TpOTToXlrOV -q klTLaKOTrOV oo-tus S,v r^ 

Kal vTTep Tov irpocTKopL^ovTO^ ra dyia BS>pa ravra kt\ jjiexpi tou 
Kal iravToyv Kal iracrchv 

Kal 6 xopos i|;dX\€t 

T^al nduTCou Kal naacdv lo 

6 8€ l€p£US €Tr€1JX€Tai, fJLVCTTlKWS 

Mi^TjorOrjTL Kvpi€ irdcrr]^ eTnaKOTTTJ^ opOoSo^oav tS>v opOoTO- 
fiovvTcov TOV Xoyoy rrj^ orrjs dXrjOeias' pvrja0r]TL Kvpie Kara 
TO nXfjOos TCdv OLKTippooy crov Kal Trj9 efifj^ dva^LOTrjTOS' 
avy)(copr]cr6i> fioL ndv TrXrjppeXTj/xa eKovcnov re Kal dKovcnov, 15 
Kal prj Sid Tas kpd'S dpapTias KooXvarjs ttjv ydpiv tov dyiov 
aov 7ri'€VfiaT09 dnb tcov irpoKeip^vcov Scopcou- pv-qaBrfTL Kvpie 
TOV 7rp€(T(3vT€pL0V, TTJS iv XpL(7T(0 SiaKovia^ Kal TTaVTOS UpaTL- 
Kov Tdyp.aTOS Kal prjSeua r]fxS>v KaTaL(j^vvr]<s t5)V kvkXovutcov 
TO dyidv aov 6v(na(TTrjpLou 20 

'ETTia-KiyjraL rjfxds kv ttj -^prjoTOTrjTL aov Kvpie, kirLcpdv-qOi 
rjiuv kv ToTs TvXovaLOLS aov olKTippols' (:VKpdTov9 Kal kiraxp^Xels 
T0V9 d^pas r]iuv ^dpLaaL,6p^povs elprjVLKOv^ Trj yfj tt/oo? KapnocjiO- 
ptav ScoprjaaL^ evXoyrjaov tov aT€(j)avov tov kvLavTOv Trj9 XP^^~ 
TOT-qTOS aov iravaov Ta a^tapaTa tS>v kKKXrjaLcov, a(3iaov Ta 25 
(ppvdypaTa tcov kOvcov, ra? tcov alpea^cov knavaaTdaei^ Ta\e(o^ 
KaTaXvaov Tjj Svvdpet tov dyiov aov nvevpaTO^' iravTas rjpds 
TTpoaSf^aL €is TTjv ^aaiXeiav aov vlov^ (pcoTo? Kal vlov9 ripepa^ 
duaSei^ar TTjv arjv elprjurju Kal Trjv ar}v dyaTrrfv ydpiaai r]piv 
Kvpie 6 6eos fjpcov, irdvTa yap dirkSoiKas rjpLu 30 


Kal 809 rjpLv kv ivl aTopaTi Kal pia KapSta So^d^eiv Kal 
dvvpvilv TO ndvTLpov Kal peyaXonp^nes ovopd aov tov UaTpos 

4IO The Byzantifie Rite 

Koi rod Tiov kol rod ayiov Uvwiiaros vvv Kal del Kal eh rov? 
alcovas Tcov alwvoiv 

eira €-mcrTp€<J>ei irpos tt|v Gupav Kal euXo-ywv Xty^i- eK<{)(uvajs 

Kal earaL ra eXerj rod fieyaXov 6eov Kal acorrjpo? rjiicou 
5 Irjaov XptaTOv fiera iravraiv v/xcoi/. 


*0 Oeo? rjficou 6 6eo9 tov aco^eiu crv r] fid's SiSa^ov ev^apio- 
relv aoL d^Lco^ virep tS>v evepyeaLcov aov oov kirotrjoras Kal iroius 
fieO' r)p.a)y av 6 debs r}/jLa>i/ 6 TrpocrSe^dfiei^o? ra Sa>pa ravra 

lo KaOdpLaov rjfid^ dirb navTos poXvcrfiov aapKos Kal nuev/xaro^ 
Kal SiBa^ov dyLmavvrjv kinTekeiv kv <p6^co aov Iva kv KaOap^ 
T(D fiapTvptO) TTjS avv€L8r]a€(07 rj/xcou V7To8€)(^6ji€vol TTjv jLLeplSa 
T(ov dyiaajidraiv aov ii^codcofiei^ rep dyicp o-wjiarL Kal atfiaTi tov 
^ptarov (TOV Kal vTroSe^dp-evoL avrd d^ico? a^odjiev tov XpiaTov 

15 KaTOLKOvvTa kv Tals KapSiais 7)fJ.cov Kal yevcofieda vabs tov 
dyiov aov irvevfiaTOS. val 6 Oeb? rjpcov Kal firjSeva r]jiS>v evoyov 
7roLijar}9 Tcov (ppiKToov aov tovtcov Kal kirovpavtoiv fivaTrjpLotv 
firjSe daOevrj '^v^fj Kal acofxaTL e/c tov dva^Lcos avTcov /i€Ta- 
XafjL^dvetv dXXd Sbs rjfiiv p-^xpi. rrj? ka\dTr]S rjpcov dvaTTvorj? 

20 d^L(09 vTToSkyeaBaL Trjv fxepiSa tcov dyiaapaTCov aov eh k(p68iov 
^coij^ alcovLOV^ eh dnoXoytav evirpoaSeKTOV ttjv kirl tov (po(3epov 
^rjfiaTOS TOV -^piaTov aov otto)? dv Kal r]/ fieTa irdvTcov tcov 
dyicov TCOV dir' alcovos aoL evapeaTr]advTCov yeva)p.e6a p.eToyoL 
TCOV alcovicov aov dya6a>v ol)V fjTOLfiaaas Toh dyairSiaL ae Kvpie 

25 tKcfjwvrio-is irapd rov lepecos 

Kal KaTa^icoaov rj/ids SeairoTa fierd napprjaLas dKaTaKpiTCos toX- 
fidv kiTLKaXeLaOaL ae Tbv knovpdviov ©ebv TJaTepa Kal Xeyeiv 

o Xaos TO 

UaTep rjpcov 

OTL aov kaTiv 77 ^aaiXeia Kal 77 SvvafiLS Kal rj 86^a tov Uarpos 
Kal TOV Tlov Kal tov dyiov Uvevp-aTos ktX. 

The Littirgy of St. Basil 41 r 


AkaiTOja Kvpte 6 7raT/)p rcou olKTipficov kol O^os Trdar]^ 
TTapaKXrjaeco^ tov9 vnoKeKXiKoras (tol ra^ iavrow K€(f>aXa9 
evXoy-qaou ayiaaov kvhvvd\i(£)(Tov 6)(i'pcocrov, diro iravTO^ epyov 
TTOvripov an oar 7] a ov, Tvavrl Se 'kpyco d.ya6(o avvay^rov kol kut- 5 
a^Lcnaov dKaraKpirco^ /J.€Tacr)((:Li/ rcou d^pdurcou crov rovrcou kol 
{(ooTTOiQJi/ fivcTTrjpicoi/ Ci? d<f>i(TLv dpapTicoy, €L9 TJvevparos dyiov 


Eira TT]S jJiCTaXTjvJ/ecus TeXeioaGciaT^s Kai twv Xoiiruiv YfvoH-fV'^v ocra Kal Iv rfj tov i o 
Xpvo-oaT6|xov XeiTOvpYia irpocip-qTai eireuxeTai 6 Upevis p.vo-TtKws 

'Ev^apicTTOvpkv aoL Kvpie 6 ^eo? rjpcoy eTTi rfj p^TaXrj\jr€i 
Toi)V dyicav dy^pdvraiv dQavdra^v Kal eirovpavicou aou pvarr^pLcov 
a eScoKa? r)/xTy kn ^vepyeaia Kal dyiaa-p^ Kal idaei tS)v y^vycdi' 
Kal tS>v a-cofidTooi^ rjpkav. avT09 Skanora rcov dTrdvrcov 809 15 
yevkadai rjpTu ttju KoivcavLav rod dyiov arSpaTO? Kal a'iparos 
TOV \pLorTOV (TOV €1? iTL(TTLv dKaTaia\vvTov , €L9 dydiTT^v dvviro- 
KpiTOv^ €19 TrXrjo-povrju ao^La9, e/y tacnv '^v')(r]9 Kal ad>paT09, 
eh dTTOTponr]v 7rauro9 kvavriov, eh TrepLiroLrjaiu ra>u kvroXodV 
aov, eh diroXoytav evirpoaSeKTOv Tr]v kirl tov (po^epov ^i]paT09 20 


EuXTq tv Tw (TVo-TtiXai to. a^ia |iv<mKuJs 

^'HvvcTTaL Kal TeTkXeaTaL 6<tov eh tt-jp rjpeTkpau Bvvapiv 
XpiaTe 6 Oeo9 rjpcov to tyjs af}9 OLKOvopLa9 pvaTrjpiou' e(Tyopev 25 
yap TOV OavdTov crov ttju purjpr]!/, etSopev TrJ9 dva(TTdaeoi)9 crov 
TOV TVTToy, kveirXria-Qripev TfJ9 dTeXevTijTOV crov C^rJ9, dnrjXav- 
crapeu 7779 dKevdiTov crov Tpv<pr]9 rJ9 Kal kv tw pkXXovTL alkJdVL 
7rduTa9 r]pd9 KaTa^KoBrjvaL evSoKiqcrov' ^dpiTL tov dvdp^ov crov 
TraTpo9 Kal tov dyiov Kal dyaOov Kal ^coottolov aov 7ryevpaT09 30 
rvi/ Kal del Kal eh tov9 alawa9 tcou aloovcov. dp-qv. 

TeXos TTJs 0€ias XeiTOvpYiciS tov {jlcyciXov BacriXciou. 



While the priest is vesting the choir sings 

this hymn 

The hymn of the vesting of the priest 

O mystery deep unsearch- 
able eternal which hast decked 
with splendid glory the hea- 
venly dominions, the legions 
10 of fiery spirits in the chamber 


With wonderful power didst 
thou create Adam in a lordly 
2o image and didst clothe him 
with gracious glory in the 
garden of Eden, the abode of 


When the priest will offer the sacri- 
fice he must put on vestments privately 
on this wise 

With the deacon he goes into the vestry 
where the vestments are kept 

The ministers being vested each accord- 
ing to his order, they say in antiphon 

Ktsord Let thy priests be clothed 

WITH righteousness AND THY SAINTS 

Phokh Lord remember David 


and the rest of Ps. cxxxii 
Glory be to the Father and to the 
Son and to the Holy Ghost 

Now and ever and world without 
end. Amen 

The deacon proclaims 
Again in peace let us beseech the 

Let US in faith with one accord request 
of the Lord that he will bestow 
on US the grace of mercy 
The almighty God our Lord save and 
have mercy 

and they say twelve times 
Lord have mercy. 

The Liturgy of the Armenians 


Through the sufferings of 
thine onlybegotten all crea- 
tures are renewed and man 
hath again been made immor- 
tal, clad in a garment that none 
can take from him 

O chalice of rain of fire that 
wast poured on the apostles in 
the holy upperroom, o Holy 
Ghost, pour thy wisdom on us 
also along with the vestment 

Holiness becometh thine 


MAJESTY. Like as thou art 
girt about with the glory of 
holiness, so also gird us about 


The priest says this prayer 
O our Lord Jesus Christ who 


UPON EARTH in Unspeakable humiUty 5 
and didst converse with men, who 
wast MADE eternal highpriest after 
the order of Melchisedec and didst 
adorn thine holy church : almighty Lord 
who hast granted us to put on the same 10 
heavenly garment, account me worthy, 
thine unprofitable servant, at this hour 
when I make bold to draw nigh to the 
same spiritual service of thy glory, to 
be stripped of all mine ungodliness 15 
which is the garment of filthiness and 
be adorned with thy light: remove 
my wickedness from me and blot out 
my transgressions that I be accounted 
worthy of the light prepared of thee. 20 
Grant me to enter with priestly glory 
upon the ministry of thine holy things 
in fellowship with them that have 
kept thy commandments innocently, 
so that I also be found ready for the 25 
heavenly marriagefeast with the wise 
virgins, there to glorify thee, o Christ, 
who didst take away the sins of all 
men. For thou art the holiness of our 
souls and thee, o beneficent God, 30 
glory dominion and honour befitteth 
now and ever world without end. 
Then the deacons draw near and vest 

him saying 35 

In peace let us beseech the Lord 
Receive save and have mercy 
The priest 
Blessing and glory be to the Father 
and to the Son and to the Holy 40 
Ghost now and ever and world with- 
out end. Amen 

And first he puis the Saghavart upon 
his head saying 
Lord, put upon me the helmet of 45 
salvation to fight against the power 


The Byzantine Rite 

Thou who didst spread thy 

creating arms to the stars, 

strengthen our arms with 

5 power to intercede when we 

lift up our hands unto thee 

15 Bind our thoughts as the 
crown wreathes our head and 
our senses with the cross- 
decked stole woven with gold 
and flowers like Aaron's for 

20 the honour of the sanctuary 

Supreme divine sovereign of 

30 all beings, thou hast covered 

us with a robe as with love 

to be ministers of thine holy 



Heavenly king, keep thy 
40 church immovable and main- 
tain in peace the worshippers 
of thine holy name. 

OF THE enemy: by the grace of our 
Lord Jesus Christ unto whom is fitting 
glory dominion and honour now and 
ever and world without end. Amen 
For the Schapik 
Clothe me, o Lord, with the gar- 
ment OF salvation and with the 
robe of gladness and gird me with 
vesture of salvation : by the grace 
For the Ourar 
Clothe my neck, o Lord, with righ- 
teousness and cleanse my heart from 
all filthiness of sin : by the grace 
For the Goti 
Let the girdle of faith bound in the 
midst of my heart and of my mind 
quench in them the thought of im- 
purity and may the power of thy 
grace abide in them at all times : by 
the grace 

For the Bazpan 
Give strength, o Lord, to my hands 
and wash away all my filthiness that 
I be enabled to serve thee in cleanness 
of mind and body : by the grace 
For the Vacas 
Clothe my neck, o Lord, with righ- 
teousness and cleanse my heart from 
all filthiness of sin : by the grace 
For the Schourdchar 
Lord, of thy mercy clothe me with 
a bright garment and protect me 
against the wiles of the evil one that 
I be accounted worthy to glorify thy 
glorious name : by the grace 
After putting on all his vesttnents the 
priest says 
My soul shall be joyful in the 


a vesture of gladness : he hath put 
upon me a crown as upon a bride- 
groom AND hath adorned me like 
A bride WITH her JEWELS : by the 

The Liturgy of the Armenians 415 


Then the priest coming into the middle of the church washes his hands saying 





and the rest of Psalm xxvi 

Glory be to the Father and to the Son and to the Holy 

Now and ever world without end. Amen. lo 

The priest 

And for the sake of the holy mother of God, o Lord, accept 
our supplications and save us 

The deacon 

Let US make the holy mother of God and all the saints our 15 
intercessors with the Father in heaven that he be pleased 
to have mercy and in his pity to save his creatures 

Almighty Lord our God, save and have mercy 

The priest 

Receive, o Lord, our supplications through the intercession 20 
of the holy mother of God, the immaculate mother of thine 
onlybegotten Son, and through the supplications of all thy 
saints. Hear us, o Lord, and have mercy: pardon expiate 
and forgive us our sins and account us worthy with praises 
to glorify thee with thy Son and the Holy Ghost now and ever 25 
and world without end. Amen. 

T/ien turning towards tlie people lie says 

I confess before God and the holy mother of God and before 
all the saints and before you, fathers and brethren, all the sins 
I have committed : for I have sinned in thought word and deed 30 
and with every sin committed of men : I have sinned, I have 
sinned : I pray you request for me of God forgiveness 

The [priests'] standing by anstver 

God the potentate have mercy on thee and grant thee for- 
giveness of all thy trespasses past and present, deliver thee 35 
from those in the time to come, confirm thee in every good 
work and give thee rest in the life to come. Amen 

41 6 The Byzantine Rite 

The priest answers 

God the lover of men set you also free and forgive you all 

your trespasses, give you time for repentance and for the 

practice of good works and direct also your life in time to 

5 come : through the grace of the Holy Ghost the potentate 

and merciful unto whom be glory for ever. Amen. 

The bystanders 

Remember us before the immortal lamb of God 

The priest 

lo Ye shall be remembered before the immortal lamb of God. 

The clerks then say Ps. c in antiphon 

Glory be. Now and ever. 

The deacon 

15 Through the holy church let us beseech the Lord that through 
her he will deliver us from sins and save us through the 
grace of his mercy 
Almighty Lord our God, save and have mercy 

Tlie priest 

20 In the midst of this temple and in the presence of these 
divine and bright holy signs and holy place, bowing down 
in fear we worship, we glorify thine holy marvellous and 
triumphant {Resurrection} and unto thee with the Father and 
the Holy Ghost we offer blessing and glory now and ever 

25 and world without end. Amen 

The priest saying Ps. xliii in antiphon ivith the deacon goes tip to the altar 

God of my joy and gladness 

The deacon 

30 Phokh Give sentence with me, o God, and defend my 


and the rest of Ps. xliii 

Glory be. Now and ever. 

The deacon 

35 Again in peace let us beseech the Lord 

The Liturgy of the Armenians 417 

Let us bless the Father of our Lord Jesus Christ who hath 
vouchsafed unto us to stand in this place of praise and 
to sing spiritual songs 

Almighty Lord our God, save and have mercy 

The priest 

In this abode of holiness and in this place of praise, the 
dwelling of angels and expiatory of men, in presence of these 
divine and bright holy signs and holy place, bowing down in 
fear we worship, we bless and glorify thine holy marvellous 
and triumphant {Resurrection} and unto thee with the Father 10 
and the Holy Ghost we with the host of heaven offer blessing 
and glory now and ever and world without end. Amen. 

If the celebrant be a bishop he shall draw over his breast the venerable eniiphoron : 
and approaching to the table of gifts and falling on his knees zvith copious flow 
of fears, he shall say, silently and ivithout whispering, prayers to the Holy Ghost 15 
who is the dispenser of the work 
Prayer of S. Gregory of Narek {the 23rd chap, of his Book of prayer'] 

O almighty beneficent lover of men, God of all, creator of all things visible 
and invisible, saviour and preserver, provider and peacemaker, mighty Spirit 
of the Father, we entreat thee with open arms with loud groanings of prayer 20 
in thine awful presence : we draw nigh in great fear and trembling to offer 
this reasonable sacrifice, first to thine unsearchable power, being as thou art 
sharer in throne, in glory and in creation with the unchangeable majesty of 
the Father and searcher as thou art also of the hidden deep mysteries of the 
almighty will of the Father of Emmanuel who. sent thee, who is the saviour 25 
and quickener and creator of all. Through thee was made known to us the 
threefold personality of God undivided, whereof thou art known as one, o thou 
incomprehensible. By thee and through thee did the offspring of the patri- 
archal family of old, called seers, declare aloud and clearly things past and 
things to come, things wrought and things not yet come to effect. Thou, 30 
o energy illimitable whom Moses proclaimed Spirit of God moving on the 
FACE OF THE WATERS, by thine immense brooding and by thy tender sheltering 
of the new generations under the overspreading of thy wings madest known 
the mystery of the font : who after the same pattern spreading first the liquid 
element as a veil on high didst in lordly wise form out of nothing, o mighty, 35 
the complete natures of all things that are. By thee all creatures made by 
thee shall be renewed at the resurrection, the which day is the last of this 
existence and the first of the land of the living. Thee also did the firstborn 
Son, thy fellow and of the same essence with the Father, in our likeness, obey 
with oneness of will, as he did his Father. Thee he announced as the true 40 
God equal and of the same substance with his mighty Father : he declared 
that blasphemy against thee should never be forgiven, and stopped the 
impious mouths of thy gainsayers as fighters against God, while he the just 

E e 

41 8 The Byzantine Rite 

and spotless saviour of all forgave his own accusers, even he who was 


be glory through thee, unto thee be praise with the Father almighty world 

without end. Amen 

5 Jt shall again he repeated to the same effect until confidence through upward 

contemplation of light be wonderfully certified and revealed, the bishop again 

announcing a second peace 

We entreat and beseech with sighs and tears from all our souls thy glorious 

creatorship, o incorruptible uncreated timeless merciful Spirit, who art our 

TO advocate with the Father of mercies with groanings unutterable, who 
keepest the saints and cleansest sinners and makest them temples of the living 
and saving will of the most high Father : set us now free from all unclean 
deeds that are not conformable to thine indwelling, that the light of thy grace 
which enlighteneth the eyes of our mind be not quenched within us, for 

I 5 that we are taught that it is by prayer and the incense of a godly life that we 
are united with thee. And forasmuch as one of the Trinity is being offered 
and another accepteth, wellpleased in us through the reconciling blood of his 
firstborn Son, do thou receive our supplications and make us an habitation 
unto honour with every preparation for partaking of the heavenly lamb and 

20 for receiving without punishment of damnation this manna of life, of new 
salvation, that maketh immortal. And let our every offence be consumed by 
this fire, like as was the prophet's by the live coal brought in the tongs, that 
in all thy mercy may be proclaimed as the Father's lovingkindness manifested 
through the Son, who brought the prodigal son into the inheritance of his 

25 father and directed harlots to the heavenly kingdom, the bliss of the righteous. 
Yea, yea, I also am one of them : receive me also with them as requiring 
great lovingkindness and save me by thy grace who have been purchased by 
the blood of Christ : that in all this and in all thy godhead be made manifest 
unto all, which is glorified together with the Father in like honour with one 

30 will and in one power of praise 

The deacon proclaims 

Sir, give a blessing 

The bishop aloud 

For thine is the clemency, the power, the mercy, the strength 
;,5 and the glory world without end. Amen. 


[The curtain is drawn to and so remains during the zvhole prothesis'] 
Meanwhile the clerks sing a meghedi Then the celebrant comes to the table 

proper to the day or else the folloiving of gifts where the protodeacon brings the 
,0 which is the Hymn of Censing wafer and the celebrant takes it and 

In this abode of votive offer- , ^^"^^^ ^ "" '^' f '^^ 7->"'y , 

in remembrance of our Lord Jesus 

ings in the Lord s temple Christ 

The Liturgy of the Armenians 


assembled together for the 
mystery of worship and sup- 
plication for the holy sacri- 
fice, here round about in the 
upper hall of this altar we form 

a choir, with sweet spices 
Favourably receive our pray- 
ers as the savour of sweet- 
smelling incense, myrrh and 

Keep firm us who offer it to 
thee to serve thee now and 

ever in holiness 
Through the intercession of 
thy virgin mother accept the 
supplications of thy ministers 

Then taking the wine he poitrrs it iH 
the form of a cross into the chalice 
For the remembrance of the saving 
dispensation of the Lord God and our 5 
Saviour Jesus Christ 

Then he says privately this prayer of 

S. John Chrysostom 
O God, even our own God, who 
didst SEND FORTH the heavenly bread, 10 
the food of the vi'hole w^orld, our Lord 
Jesus Christ, to be a saviour re- 
deemer and benefactor, to bless and 
to sanctify us : do thou, o Lord, thyself 
bless now^>j4this presentation: receive 15 
it on thine heavenly table. Remem- 
ber, good and lover of man as thou 
art, both them that offer it and them 
for whom it is offered, and keep us 
without rebuke in the priestly minis- 20 
tration of thy divine mysteries. For 
holy and glorious is the most honour- 
able majesty of thy glory, of the 
Father and of the Son and of the 
Holy Ghost, now and ever and world 25 
without end. Amen. 

Then he covers (the oblation') saying 
The Lord is king and hath put 

ON GLORIOUS apparel 

and the rest of Psalm xciii 
Glory be. Now and ever. 


Then he burns incense saying 
I offer incense before thee, o Christ, 
a spiritual fragrance : receive it for 
a sweetsmelling savour on to thine 35 
holy heavenly and immaterial place 
of offering: do thou in its stead send 
upon us the graces and gifts of thine 
Holy Spirit : for unto thee we offer 
glory with the Father and the Holy 40 
Ghost now and ever and world with- 
out end. Amen. 

E e 2 


The Byzantine Rite 

O Christ who with thy blood 
hast made thy church brighter 
than the heavens and hast 
appointed within her after 
5 the pattern of heavenly hosts 
orders of apostles prophets 
and holy teachers : we, priests 
deacons readers and clergy 
assembled here, burn incense 

lo before thee as Zachariah did 

of old 

Accept from us our prayers 

which we offer with the incense, 

like the sacrifice of Abel, of 

'^h Noah and of Abraham 

Through the intercession of 

thine heavenly hosts maintain 

ever firm the throne of 

the Armenians 

20 The Hymn of the church 

Rejoice greatly, o Zion, 
DAUGHTER of light, holy mothcr- 
churchwith thy children : adorn 
and embellish thyself, o fair 

25 spouse and heavenlike sanc- 
tuary, for the anointed God, 
being of being, is ever sacri- 
ficed in thee unconsumed in 
reconciliation of the Father 

3° and distributeth his own body 
and blood in expiation of us 
for the fulfilment of his dis- 
May he grant forgiveness to 

35 the founder of this temple 
The holy church confesseth 
the pure virgin Mary mother 
of God^ from whom hath been 

Then the curtain is drawn aside and 
the priest conies down censing into the 
midst of the church along with the 
deacons and censes the church and the 
people and then returning bows three 
times to the altar. 

The Liturgy of the Armenians 421 

given us the bread of immor- 
tality and the cup of rejoicing. 
Give ye him blessings in 
spiritual songs. 

(enarxis) 5 

The protodeacoH standing in the midst of the church proclaims 

Sir, give a blessing 

The priest aloud 

Blessed be the kingdom of the Father and of the Son 
and of the Holy Ghost now and ever and world without 10 
end. Amen 

77?^ clerks say the Shamamout accor-ding to the proper of the day 
{ On ordinary Sundays 

Onlybegotten Son and Word, God and immortal being, thou 
who didst endure to take flesh of the holy mother of God 15 
and evervirgin : thou unchangeable didst become man and 
wast crucified : o Christ our God, thou by death didst overcome 
death, thou one of the holy Trinity, glorified with the Father 
and the Holy Ghost : save us} 

The deacon proclaims 20 

Again in peace let us beseech the Lord 
Receive save and have mercy 

Sir, give a blessing 

The priest