‘ll

3931109 S,13VHOIW “LS JO ALISHSAIN

Digitized by the Internet Archive
In 2006 with funding from
Microsoft Corporation

httos://archive.org/details/liturgieseasternO1 unknuoft

LITURGIES

EASTERN AND WESTERN

*

EASTERN

BRIGHTMAN

HENRY FROWDE, M.A.

PUBLISHER TO THE UNIVERSITY OF OXFORD

LONDON, EDINBURGH, AND NEW YORK

Prt ORGIES
EASTERN AND WESTERN

BEING

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

EDITED WITH INTRODUCTIONS AND APPENDICES

BY

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

SOMETIME FELLOW AND TUTOR OF EXETER COLLEGE

VoL. 1. EASTERN LITURGIES

Orford
AT THE CLARENDON PRESS

M DCCC XCVI

Orford

PRINTED ar THE CLARENDON PRESS.

DOMINIS REVERENDISSIMIS

- EPIPHANIO
_ ARCHIEPISCOPO S. FLVMINIS IORDANIS |

EDWARDO
EPISCOPO LINCOLNIENSI

AMBROSIO AMELLIO
ARCHICOENOBI! S. BENEDICTI CASSINENSIS PRIORI

GRATISSIMI ANIMI TESTIMONIVM
NECNON ET STVDII
CHRISTIANITATIS READVNANDAE
MONVMENTVM QVANTVLVMCVNQVE

4

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

PREPACE

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

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

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

Vill Preface

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

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

Preface ix

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

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

x Preface

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

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

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

Preface xi

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

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

xii Preface

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

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

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

Preface

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

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

XIV Preface

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

F i e5-dh

Feast OF S. THomas 1895.

_ Tue Syrian Rite Rate eee SES Ig I

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

Pome PANTING RIK ke em

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

2 : pice 23 ; f > ‘ ns

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

INTRODUCTION

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

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

III. THE PERSIAN RITE, p. lxxvii.

IV. THE BYZANTINE RITE, p. Ixxxi.

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

3?

INTRODUCTION

I. THE SYRIAN RITE

A. Tue ApostToLic CONSTITUTIONS

Tue Apostolic Constitutions are a manual of ecclesiastical life,

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

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

b

a)?

st

me

°

]
9

XVili Introduction

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

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

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

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

i. The Structure and Sources.

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

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

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

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

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

35 contents, pp. 209 sq.

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

The Syrian Rite X1X

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

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

3. Bk. viii falls into four parts: 7

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

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

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

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

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

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

b 2

5

20

25

30

3

we

40.

xx Iutroduction

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

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

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

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

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

The Syrian Rite XX1

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

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

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

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

or

th

5

30

35

XXil Introduction

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

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

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

20 priority of 4. C. viii is unconvincing.

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

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

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

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

The Syrian Rite Xxili

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

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

on

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

S)
12)

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

XXIV Introduction

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

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

or

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

ii. The Compiler.

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

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

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

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

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

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

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

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

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

3

wr

The Syrian Rite XXV

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

5

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

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

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

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

5

10

15

20

30

40

45

XXVi Introduction

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

The Syrian Rite XXVil

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

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

“mn

Io

15

290

25

30

35

40

XXVili I[utroduction

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

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

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

The Syrian Rite XXIX

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

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

ili. The Liturgical forms.

1. The Clementine Liturgy.

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

35

40

XXX

Lnutroduction

consecration of a bishop, are represented by the following

table:

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

the correspondence is only liturgical, not literary.

Italics are not used in the

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

short formulae are given.

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

p- 461.6-9

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

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

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

\Intercession &c. Prayers [Prayers ]

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

Elevation Elevation

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

Communion Communion [Communion]

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

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

mens.

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

The Syrian Rite XXX

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

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

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

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

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

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

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

or

Io

15

20

i)
Or

YY
or

40

XXXIi Introduction

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

viii. 5 § 3, 47 epil.

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

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

The Syrian Rite XXXIiil

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

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

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

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

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

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

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

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

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

Cc

5

2

&o

°

5

XXXiV Introduction

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

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

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

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

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

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

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

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

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

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

The Syrian Rite

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

povoyevous viov cov

17 6 TOU mapakAnTov mpoBorgEvs

18 SidacndAouvs ... mpds pdOnow Tis
evoeBeias

2T AOC ayTOIC KapAiAN KTA

22 €N KApAia TAHpel KTA

24 perdoxovs Toingov

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

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

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

TIS

P. g. 2-19.
3 mpvTa

4 vopov.. .éupurov Kal yparrév 16, 31

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

IO 6 BEAWN KTA

II 6 TON YiON mpoodegapevos KTrA

14 €AN yap ANOMIAC KTA

16 dmoxataoTnoov ... ev Th mporépa

agiq

~~]

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

CwTHpos Hugv 13. 2

~J]

“XXXV

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

vi. 11 § 1 [mpoBodéa] Evds mapaxAHTov

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

Philad. 5 10

Philad. 6. Cp. vii. 35 § 2

li. 33 § I

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

Philad. 3 6 dvOpwrorrévos Onp

Cp. vi. 9 § 1 of Simon Magus

Philip. 10. 20

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

iii. 16 70 mvevpatixoy Barriopa

Vii. 24 § 2 mpotapacnevafovres Eavrovs 25
agiovs THs viobecias

Vi. 30 § 4 did "Inood Xpiorod Tov cwripos

Smyrn. 9 eiphyny kal edvopiay. .. mpu-

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

vii. 14: Philad. 11

Philad. 3 35

Cp. iil. 41 § 1

ii, 16 § 2: Magn. to

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

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

C 2

20

25

30

35

45

XXXVI

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

18 drpémrous dpépmrous dveyknTous

IQ MH €XONTEC TA

22 bv énydpacas TH Tipiy Tod xpioToU
gov aipare

28 dmapaddyoTe

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

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

Tov dvevden 21. 4

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

3 Bovdnoea nal Svvdpec

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

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

Introduction

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

viii. 47 epil.

ii. 61 § 4 also of individuals

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

Magn. 3 Tov pi dvvdpevov mapa Tivos
mapadoyioOjvat

See on 19. 26

v. 12 § 3 mepl Tod dyTos Oeod

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

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

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

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

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

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

ve 7

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

Tav dAwv mpovoe, Cp. ii. 44 § 2

The Syrian Rite

10 6 eds Kat marnp Tov povoyevods viod
gov

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

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

P. 16.

I 6 ovotnodpevos

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

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

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

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

4 duednoavta Se rhs evroARs Kal yev-

XXXVIi

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

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

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

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

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

Cp. on 18. 8, Magn. 5

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

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

ii. 41 § 2, 57 § 2, Magn. 3, &c.

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

Vii. 26 § 1 Ta mpds peradAniv edrperioas
avOpmnois

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

Trall, 10. rod apxexdnov bpews Tov Had

en

Io

20

©
°

40

45

1 fe)

1§

20

30

35

40

45

XXXVili

odpevov dn yopevpévov kaprov arary
dpews kai cupBovdr{ia yuvaieds

mpos dAL-yor
madryyeveciav
(any & dvacracews énnyyeldw

It
I2

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

ws évaryous

TANpwTHs

élapaf@Nn TO KOCM@

Tov moAvTAay "IwB

16

Tov dpxexaxov pews

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

IO ovK elagas

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

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

_ Beas, rpophy e dépos dpruyounrpar,

Introduction

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

v. 7 § 6, ii. 22 § 2

Cp. v.7§9

Vii. 25 § 1 émnyyeiAw Huiv Thy dvacracw
TaY veKpav

Cp. ii. 55: vi. 12 § 5

Philip. 11 rdv évOpwroxrévov Kaiv

v. 4 § 1 ds évayns: Philip. 3, 11

Philip. 7

Vi. 30 § 5 TO Kdcpw 52 Tédos Earyovros

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

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

vi. 27 § 2 mpds yéveow rAnOous

Cp. v. 12 § 3 lovdaix? mapapbopa

i. 6 § 3, Vi. I9 § 1, 22 § 4, 23 § I

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

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

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

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

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

tov eis Méppay tiv mpay myn

The Syrian Rite

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

21 Tov “Inootv orparnydov dvadeigas

P. 19.

7 6 Kupios Huav Kat Beds Inaods 6 xpic-

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

IO vomKny ... mpopntixods ... dyyéAov

15 peAAdvtow Scov ovdérw amddAAvoOau

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

XXX1X

yAuKdvayra, Tov é« mérpas) dk poTdpou

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

Hero 8 ws Mwvojs *Inood ro per’ abrov

oTparnye

L3

Eph. 15 6 kvpios hyav Kal Oeds "Inoods

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

vonThny

ii. 55 § 1 Tovs wera Tov vopor bv ayyéAwy

kal mpopnTav

Trall. 8 pédAdovras Saov ovSérw ardrAAv-

o0a: vi. 18 § 5 péAAovras dcov
ovbérw OvioKev

vi. 15 § £ Tov avroy ebdoxqoavTa Kal

dvOpwmov yevécOat: ii. 24 § 2 €vdd-

40

45

10

20

25

35

40

45

xl

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

18 éfevpevioaro
tov éavtod Oedv Kai maTépa

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

Introduction

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

ii. 12 § 3, vi. 22 § 2

v. 6 § 6, 19 § 6, vi. 30 § 5

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

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

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

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

Polyc. 3 (rdv dxpovov) év xpévw

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

viii. 1 § 3 Philip. 5, Magn. 11

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

Philip. 9 rov rpépovra navras Tovs Tpophjs

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

iv. 2 § 2, v. 7 § 15, vii. gr § 2

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

The Syrian Rite xli

2 Tov Ti Kakiay voongayTos

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

éragn 6 (womords

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

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

13 dv 80 hpas brépevev
19 OpumTdpevov

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

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

6 TON MAPTYPA TON TAOBHMATON

v.14 § 5 ovvédpiov mapavdépor : Trall.

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

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

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

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

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

Trall, 9 nai dvéorn 5a tpi hyepay...

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

v. 7 § 18, 19 § 6, vi. 11 § 1, 30§ 5:

Magn. 11

iii. 19 § 2 wAnyds Kal oravpdy &’ pas

tropeivayros. Cp.Magn.11, Eph 16

Philad. 4 eis yap dpros rots macw eOpupOn

(of the Eucharist)

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

youpevot) ép’ ois evepyérnoev

vi. 20 § 1 (od ydp Ovary Séerat Peds)

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

v. I § 2 (rhs paprupias Tay TabnpaTwv

Io

35

40

avrov): Rom. 2 tiv éavTot maOn- 45

parov pdprupa

xii

9 dpécews . . . TUXWTL

mvevpatos ayiou mAnpwhdow

agiot TOU xpiaToD gou yévevra, (wis
aiaviov Tixwot

I

lanl

Introduction

ii. 18 § 3 dbécews Tevédpevor

Smyrn. 13 wemAnpwpévor mvevparos aryiov

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

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

30

15>)
cn

40

56 § 1 ai émoupana pices.

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

The Syrian Rite xlili

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

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

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

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

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

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

»

15

30

35

40

xliv Lutroduction

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

tr

3

on

°

4

The Syrian Rite xlv

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

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

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

La

5

°

nS)

LS)

5

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

xlvi Introduction

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

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

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

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

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

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

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

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

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

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

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

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

The Syrian Rite -xivii

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

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

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

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

dS
zt

Ww

5

40

xl vill Introduction

B. Tue GREEK LITURGIES

1. The Liturgy of S. James

i. The Printed Text.

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

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

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

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

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

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

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

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

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

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

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

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

The Syrian Rite xlix

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

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

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

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

we

ii. Manuscripts. 20

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

or

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

: ee - Introduction

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

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

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

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

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

or seventeenth century, fo. Unpublished,

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

15

20 in genealogy.

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

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

E,Carro, Library ofthe Orthodox Patriarchate, Description?

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

The Syrian Rite li

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

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

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

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

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

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

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

Or

et
Or

dS
on

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

corrections in the margin by a second hand.

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

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

iepoupyia. q
P

lii Introduction

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

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

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

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

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

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

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

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

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

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

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

The text is that of J.

The Syrian Rite litt

ili. History, &c.

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

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

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

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

cre

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

scattered.

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

liv Introduction

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Syrian Rite lv

The Presanctified Liturgy of S. James.

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

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

C. Tue Syriac LItTuRGIES

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

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

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

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

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

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

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

is)
RA

30

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

Miinster 1871, pp. 65-70.

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

Io

or

20

NS
wm

35

lvi Introduction

a, Ordo communts.

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

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

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

8. Anaphora of S. JAMEs.

No Jacobite text seems to have been published.

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

y. Liber mintsterit.

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

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

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

y. Liber ministerii.

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

The Syrian Rite lvii

(3) Maronite.
a, Ordo communis. —

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

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

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

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

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

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

y. Liber ministerit.

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

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

2. Other Anaphoras

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

on

20

30

35

lviii Introduction

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

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

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

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

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

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

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

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

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

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

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

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

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

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

8. The following have been published only in translations.

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

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

The Syrian Rite lix

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

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

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

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

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

3. Lectionaries

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

Ll

°

30

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

1. p. 413 Sq.

cr

19

Ix’ — Introduction

ii. Manuscripts.

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

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

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

20

30

40

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

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

The Syrian Rite ‘Axi

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

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

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

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

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

iii, Commentaries, &c.

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

Ixii Introduction

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

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

(2) The following additional Anaphoras are mentioned, but

are otherwise unknown.

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

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

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

ii. Bickell p. 67.

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

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

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

The Egyptian Rite Ixili

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

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

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

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

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

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

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

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

On the mss. see below.

5

Io

20

bt

5

30

35

Ixiv I[utroduction

ii. Manuscripts.

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

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

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

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

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

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

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

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

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

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

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

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

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

30 by Mrs. Lewis and Mrs. Gibson.

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

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

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

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

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

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

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

The Egyptian. Rite Ixv

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

i. Printed texts. :

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

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

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

ii. Manuscript. Ic

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

3. History &c. of the Greek rite

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

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

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

e€

tb
Uy

Ixvi Introduction

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

between Theodore Balsamon and Mark of Alexandria (Migne

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

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

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

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

35 Ephesus nor Bessarion uses it.

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

The Egyptian Rite | Ixvii

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

B. Tue Coptic LiturGIEs

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

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

i. Printed texts.

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

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

on

—

5

20

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

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

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

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

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

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

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

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

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

€; 2

Ixvili Introduction

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

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

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

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

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

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

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

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

The Egyptian Rite Ixix

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

(5) Other Anaphoras.

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

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

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

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

(vy) The Lectionary.

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

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

tn

iS)

oO

30

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

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

I

2

3

4!

on

°

on

o)

oe

oO

Lo a}

Oo

Ixx L[utroduction

ii. Manuscripts.

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

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

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

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

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

The Egyptian Rite xxi

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

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

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

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

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

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

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

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

Ixxii Introduction

4. Of modern writers see Vansleb Histoire de I église

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

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

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

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

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

C. Tue AByssiIniIAN LITURGIES

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

i. Printed texts.
15 1. The Preanaphoral.

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

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

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

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

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

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

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

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

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

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

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

The Egyptian Rite [xxiii

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

3. Other Anaphoras.

The following have been published :

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

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

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

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

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

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

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

ii. Manuscripts.

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

wn

Io

20

S&S
or

Ixxiv Introduction

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

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

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

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

of lords, God, hidden essence, infinite),

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

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

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

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

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

The Egyptian Rite Ixxv

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

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

iii. History, &c.

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

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

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

Io

_
Or

NS

fe)

30

35

Ixxvi Introduction

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

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

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

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

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

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

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

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

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

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

The Persian Rite Ixxvii

Ill. THE PERSIAN RITE

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

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

i. Printed texts.

1. Nestorian.

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

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

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

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

5

15

20

30

35

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

Ixxviil I[ntroduction

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

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

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

15 2, Chaldaéan.
(1) Western.

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

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

(2) Eastern.

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

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

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

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

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

The Persian Rite Ixxix

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

or

3. An ancient Anaphora.

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

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

ii. Manuscripts.

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

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

Ixxx Introduction

iii. History, &c.

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

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

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

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

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

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

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

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

The Byzantine Rite Ixxxi

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

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

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

IV. THE BYZANTINE RITE

A. THE OrtTHOopDox LITURGIES

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

f

ou

Io

15

20

25

30

35

40

45

Ixxxii Introduction

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

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

The Byzantine Rite Ixxxiil

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

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

i. Greek printed texts.

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

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

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

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

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

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

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

Lutetiae Parisiorum mdcxlvii. Ed. secunda Venetiis mdccxxx. :

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

f 2

on

20

30

Se)
on

40

Ixxxiv Introduction

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

5 texts.

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

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

I

on

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

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

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

The Byzantine Rite ixxxv

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

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

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

or

—

1°)

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

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

35

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

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

ort

20

25

oO

3

35

45

Ixxxvi Introduction

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

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

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

The Byzantine Rite Ixxxvii_

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

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

ii. The other Janguages of the rite.

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

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

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

crn

25

Ixxxviii L[utroduction

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

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

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

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

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

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

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

In German the liturgies are published for the use of the

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

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

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

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

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

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

35 iii. Manuscripts.

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

j

The Byzantine Rite Ixxxix

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

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

Lal

°

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

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

os

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

5

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

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

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

on

Io

xc I[utroduction

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

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

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

20

25

30

35

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

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

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

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

4o May preserve usages which have vanished from the eastern

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

The Byzantine Rite xci

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

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

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

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

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

XCli Introduction

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

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

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

(6) Syriac and Arabic manuscripts.

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

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

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

iv. History &c.

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

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

absorbed into the patriarchate of Constantinople, gathered

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

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

tS
or

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

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

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

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

The Byzantine Rite XClil

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

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

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

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

Such illustrations might be indefinitely multiplied, but those collected below

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

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

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

XciV Introduction

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

The Byzantine Rite XCV

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

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

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

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

5

bo

ce)

ta
on

30

35

XCVI1 Introduction

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

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

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

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

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

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

B. THe ARMENIAN LITURGIES

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

in Austria under the archbishop of Leopol.

i. Printed texts.
30 1. Gregorian.

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

The Byzantine Rite XCVIl

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

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

seventeenth century respectively.

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

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

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

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

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

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

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

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

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

&

5

_

°

tb
or

30

XcVvill Introduction

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

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

2. Uniat,

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

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

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

uw

ii. Manuscripts.

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

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

ae a ak”

»

The Byzantine Rite XC1X

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

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

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

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

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

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

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

2. The following are manuscripts of the ordinary liturgy.

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

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

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

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

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

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

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

g 2

5

35

40

fe Introduction

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

10 than the present order.

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

2. Among the canons of the Armenian pontiffs and synods

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

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

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

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

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

The Byzantine Rite cl

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

Mikelian die armenische Kirche in thren Beziehungen zur 5

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

pp. 288-305.

NOTE

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

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

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

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

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

{ } enclose matter varying with the day or season.

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

ADDENDA AND CORRIGENDA

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

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

P. 2, 1. 8, for ‘xivth’ read ‘xvth.’

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

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

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

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

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

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

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

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

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

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

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

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

Addenda and Corrigenda cill

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

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

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

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

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

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

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

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

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

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

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

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

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

CiV Addenda and Corrigenda

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

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

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

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

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

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

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

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

308, 1. 3, for ‘800’ read ‘ 795.’

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

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

Uw UMM

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

=
iP

Sx
a gc

t

*

Ne Fes)

Wie
a
az)

ep

-

I. THE SYRIAN RITE

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

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

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

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

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

1. THE LITURGY OF THE EIGHTH BOOK

OF THE APOSTOLIC CONSTITUTIONS

COMMONLY CALLED

THE CLEMENTINE

{MASS OF THE CATECHUMENS)

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

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

Kai pera tiv mpdcpyow tpocAadyodrtw 7S Aad Adyous TapakAhcews.

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

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

Kai jjouxlas yevopévys Acyéro
Evgacde of karnxovpevor 15
B 2

4 — Lhe Syrian Rite

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

The Apostolic Constitutions 5

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

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

£

€ ¢

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

' , \ a ’ x 7 > ‘ oe £ rs

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

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

Kai pera todro & StdKovos Aeyérw

TI poé\Oere of karnxovpevor €v eipyvn.

Kai pera rd eeAOetv adrovds Acyérw

Evéacde of évepyobpevor bd mvevpdtay dxabdprov

—
on

20

30

6 The Syrian Rite

"Exrevas tévres brrép abrév Senbdpev

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

Kai piontat tods avrod ixéras amd ths Tob adddorpiou

5 katadvvactelas

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

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

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

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

IIvedpari eis rods aidvas, anv

The Apostolic Consitztutions 7

kai & SidKxovos Acyérw

TI poéA Gere of évepyovpevot.

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

°

Lo

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

kal Aeyérw 5 StdKovos 25

TT poédOere of hori fopevor,

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

8 The Syrian Rite

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

¢ 2

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

The Apostohe Constitutions 9

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

>
ArrodteoOe of év peravoia,

«MASS OF THE FAITHFUL)

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

5

20

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

IO

The Syrian Rite

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

€v mAnpopopia tis Kat evoéBeray aperis diatedodvTas
huas ovvTnpyon

5 Trtp ths dylas KabodKhs Kai dmooroAiKhs éxxAnolas THs

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

10 Kai trtp ris év0dde dylas mapoixias SenOopev bras Karagi-

15

20

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

‘Trép mdons émicxomns THs bm ovpavoy THY GPOOTOMOYNTON

TON AOTON Thic dAHOEIac OenOOpev

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

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

Orkaoovvn

25 Kal omép trav mpecButépov fpav denOdpev bras 6 Kupios

30

pYcHTal avTovs 41d TANTOC ATOTIOY Kal TONHPOY TrpPArMaTOC
~ , “~
kal o@ov kai évtipov 76 mpecButépioy avrols mapdcyxot

Aj X lA ~ 3 ~ / pt ld
Trip mdéons tis ev XpiorG Staxovias kal banpecias den-

Odpev Gras 6 Kipios dpuepmrov adrois tiv dtaxoviav
TApaTKXNT at

‘Trip dvayvworay adtav tapbévev xnpdv Te Kal dppavey

den b@pev

The Apostolic Constitutions TI

A CE 2 2
‘Yrétp trav év ovivylats Kai rexvoyoviats Senbopev drrws 6 Kvpios
TOUS TaVTAS avTOVS-EAEHTN
‘rtp edkvotyav doiws Tmopevopévay denbapev
c \ “a 2 b) 4 > ee 7 ~
Trép tav év éykpatela kal evraPeia denbdpev

‘Yrto tév KaprodopovtyTav év TH ayia éxxAnoia kal TolotvTwr
Pp prropop n ayte notg

on

Tols mévnot TAS EXenpoovvas denOGpev

Kai irép rév tas Ovoias Kai tas dmapyas mpoodpepivTov
Kupia 7B OG hydv SenOdpev bros 6 wavdyabos Ocds
dpetpnra: avrods tais érovpavias adrod dwpeais Kai 66
avtois én TH TapdyTL EKATONTATIAACIONA Kal EN TH fMEA- IO
AovTt ZWHN AMNION Kal xaplonTat adbrois avTl TOY Tpoc-
KAIPON TA aiMNIa, avTl TOY ETITEIWN TA ETIOYPANIO

‘Lrép tay veohwrictay ddedpdv judy SenOGpev Sas 6 Kipuos
aTnpion avtovs Kai BeBaidon

‘Trtp Tav év dppwotia eeragopévoy aderAGov hudv denbdpev

_
or

ef ¢ - <7 > \ ’ ' ‘ ’
dros 6 Kipios ptaonrat adrods mAcHc NOCOY Kal TACHC
MAAAKIAC Kal Tous arroKaTacThon TH ayia avrov exkAnoia
‘Trép mre6vTwv Kal ddoiropotvrwv Senbapev
‘Trép trav év perddrAos Kai eEopiais Kai dvdraxais kal Seopois
dvrov Sid 75 dvoua Tod Kupiov denbapev 20
c | “ 5] lal 7 7 ~
Trép tev ev mikp& Sovdeia Katatrovouvpévov denbapev
‘Trép éxOpav kai piootvtay judas denbdpev
‘Trép tov Swoxédvtov hpds dia 7d dvopa Tob Kupiov denbdpev
draws 6 Kipios mpavvas tov Ovpov adtdy Siackeddon Tv
ka’ hay opynv 25
€ “~ aA
Trép trav tw dvtwv Kai memrAavnpevor Senbdpev bras 6 Kvpios
> 4 > 7
auTous emioTpe wn
Tév vyntiwv tis éxxAnoias pynpovedocapey bras 6 Kupios
Tedeidoas aita ev TG POBw avdrod cic méTpON AAIKiac
aydyou 30
€ A A
Trép adr\AfjA@v denbdpev bras 6 Kvpios Siarnphon hyas Kai
puddin TH avtovd xapite eic TéEAOC Kal PycHTal HMAC TOY

12 The Syrian Rite

TIONHpOY K@L TIANTWON T@N CKANAAAWN TON €praZOMENODN
THN ANOMIAN Kai C@CH EIC THN BaciAciaN ayYTOY THN €TTOy-
PANION
‘Trtp mdoyns wuyxns xpiotiavis denbdpev
5 Jaoov kal dvdotnoov Huds 6 Obs TH E€et oov
’"Eyetpépcba
Aenbévres Extevas Eavtods kal ddAjAovs TE COvTt Oe@ did Tod
XplaTod abrod mapabapeba
érrevxéoOw otv & dpxepeds Kai Acyérw
10 Kypie trantokpdétop fyicte €N YWHAOIC KaTOIKMN, Arie EN
Arioic Anattayomene, a&vapxe monapye, 6 did Xpiorod kipvypa
ra \ € a > } a ~ “~ < \ ree Bae 2 ,
yvdcews Sods huiv els emlyvmow THs ofs dbEns Kai Tod évépuarés
gov ov éhavépwcer piv eis kaTdAnu" adros Kal viv emide dt
> ~ 3 . Q 4 ¥. ~ \ 4 bee” 4 >
avrod émi 7d troiuvidy cou TotTo Kal AUTpwca abTs mdons ay-

F

on

voias Kal movnpads mpdf€ews Kai Adc PdBm doBeicOal oe Kal
> 4 > ~ \ t > \ ’ /
dydnn dyamadv oe kai cTéA\ecOal A110 Tpocmmoy ddgns ov"
evpeviys avTois yevod Kal tdews Kal émfjKoos Ev Tals mpocevyais
avTav Kal gvAafov avtods arpémtovs auéumrous aveyKAyTous
o i rd 4 a 1. 2 ' nC '
INA @CIN APIO] TOLATL kal Wuxi}, MH EXONTEC CTIAON H pyTiAa
PY] a ' > Io 2 ” ‘ ‘ by 5) On
20 H TI TON TOIOYTON, BAA’ ina Bcin dption Kal pydels Ev adrois 7
KoAoBos 7) ateAns. apwye dvvaté dmpocwmbAnnTe yevod avtt-
AnmTop ToD Aaod cou TovTou dv efedré~w Ex pupiddwv, dv e&y-
yopacas T@ TIMi@ Tod ypictoY gov afmati, mpooTdrns émikovpos
taplas pida€, retxos Epupvdrarov, ppaypos aogadelas, drt €k
25 THC ofS yelpoc oYAeic Aprdcal AYNaTaI’ ovde yap ETL Deds
@omep od Erepos bre év col 4 bmropovy Hudv. Afiacon aYToYc
én TH dAHOEia Gov zt 6 Adroc 6 COC AAHOGEIA ECTIN, dir poc-
a“ U , /
xdpiore arapadéyiore pica: adtods TAcHC NOCOY Kal TACHC

MAAKIAC, WAvTOS MapanTepatos, méons emnpelas Kal adrns,

w
°

2 ‘ ! bd ~ > ‘ t ' € ’ > ‘ ’
ATTO oBoy Ex Opod, ATTO BEAOYC TIETOMENOY HMEPAC, ATIO TIPAr-
maToc €N CKOTEI AlaTTopeyomeNoy, Kal KaTagiwoov avrovs THs

The Apostolic Constitutions 13

> ? ~ ~ 3 A“ “A a tA “~ “
aiwviov (whs THS Ev TO xploT@ cov TO viG cov TS povoyevei,
TO 066 Kal corfnpe jyov, Od’ ob} ca ddfa Kai céBas ev dyio

t t np ne = oA t
IIvetpart viv Kai det kal els rods aldvas Tév aidvev. dun.

{THE KISS OF PEACE)
Kai peta totro Aeyérw 6 StdKkovos
II picyopev
kal dotralécOw 6 emickotos tiv ExxAnotav Kal Aeyérw
“H eiptinn Toy Ocof meta ANTON YMON
kal 6 Aads dtroKpivdoOw
Kai meta tof mneymatoc coy
kai 6 StdKovos eitratw macw
*ActrAcacde AAAHAOYC EN DIAHMaTI Aria
kai dorralécOwoav of Tod KAnpov Tov émiokotov, of Aaikol dvSpes Tos Aatkovs,

at yuvatkes Tas yuvatkas.

{THE OFFERTORY)

Ta madia 5 ornkérwoav mpds TS Phyat. Kal Sidkovos atrots Erepos eoTw
épeotas Straws pi dtaxtdow. Kai dAAor Sidkovor mepirateitwoav kal oxotre(trwoav
tovs dvSpas kal tds yuvaikas Smws pr) OdpuBos yévnrar kal ph tis vevon 4
WOupion 4 vvoerdty. of 5 Sidxovor iordcbwoav cis tds THv dvSpav Oupas kai of
trodtdkovor eis Tas TGV yuvatKv Strws pris EEEADOr pyre AvorxOy f Odpa, Kav

Moros TIS 7], KATA TOV KaLpdv THs dvadopas.

Ets 5¢ drroStdKovos S867 amrdppuipw xerpAv tots tepetior, cvpBodov kalapdrytos
Wuxav Oc dvaxetpévav.

Sypt 534 Kaya “ldxwBos 6 45eAGds “lwdvvov tod ZeBeSalou tva edOds 6 Sidkovos
A€yQ

Mj tis Tv KaTHXOUpEvaY, MH TLS TOV AaKpowpévor, Mh TIS TOV
drtotov, ph Tis rev érepoddgar

Oi tiv mpadrnv edyjy dy dpevor mpd a |éAOere

Ta radia mpockapBdveobe ai pnrépes

My‘ tis Katd TINOC, pH Tis ev droKpices

*Op0o. mpds Kvpiov metd dBoy Kal tpdmoy éor@res ayer
mpoapépery,

*Qv yevopévoy of Sidxovor mpocayérwoayv Ta SHpa TH Emokdtrp Tpds 7d Ouortac-
THprov.

Io

15

iS)

°

25

3°

14 The Syrian Rite

(ANAPHORA)

Kai of mpeoBuirepor ex Setav atrod Kal é edovipwv ornkérwoay ds dv palyntal
tmapertdres Si8ackddo. Svo Sé Sidxovor E Exatépwv Tav pepOv Tod Puc.tagtypiov
Katexérwoav €& tyévav Aewrav pimlbiov 7] wrepSv ta@vos 7 d0dvns Kai Apépa

5 dtrocoBelrwoav Ta pixpd Tav trrapévov Cowv Saws Gv pr éyxplymrwvrar eis Ta
kvtreAAa.
{THE THANKSGIVING)

Evtdpevos otv xa” éavrdv & dpyxiepeds Gpa rots tepedor kat Aapmpdv éoijra
perevods kal ords mpds TH Ouotacrypio ro Tpdtarov To) oTavpod KaTd Tod
10 peTotrov TH XElpt Tromnodpevos citarw

7 , n 4 ~ ‘ © > ’ n 7
H ydpic tof? mavroxpdéropos Oeod kai A ArdttH Toy Kupiov

t ~ > aA ~ \ c ' a ose ’

huay Inoot Xpicrod kai A KOIN@NIA TOY Arioy TINeYmatoc

EOT@ META TIANTON YMON

Kal wdvres cuphdves Aeyérooav Sri
15 Kai meta tof trneymMatoc coy
kai & dpxvtepevs
“Avw Tov vobv
Kal wdavres
“Exopev mpos tov Kupiov
20 kal & dpxvepeds
> , “~ U
Eyyapicticamen T® Kypio
Kal mavrTes
"Azion Kal Oikatov
Kal 6 dpxtepeds elrara

25 *Ag€ioy ds addnOds Kal Sixaoy mpd mdévTwv avupvely ce TOV

ww BY rs S > “~ ~ Bi > 2 a ‘

dvTws dvta Ocdv, Tov Tpd THY yevnTa@y dvTa, EZ OY ACA TIATPIA

én OYpanoic Kal émi PAC dénomézeTal, Tov pévoy ayévynTov Kab

dvapxov kal dBacirevtov kal ddéororov, tov avevdeq, TON

mavtos a&yabod yopHrén, Tov méons airias Kal yevérews KpelT-

‘ e

30 Tova, Tov WaVTOTE KATA TA avTA Kal @oavTws ExovTa, EZ OF TA

\

TANTA KaOdmep Ex Twos ddernplas eis 7d elvar mapHADer. od

UA

yap ef 4 dvapxos yvaois, 4 aidios Spacis, 4 dyévyntos axon,
+97 ld t- “A los tA \ A “A > ‘
» adiSaxros copia, 6 mpGros TH pice Kal povos T@ elvat Kal

OO

The Apostolic Constitutions 15

2 X 3 A c3 \ U 2 a \. »# > \
KpeitT@y travTos aptOuod, 6 TA MANTA EK TOU 7) OVTOS EIC TO
einal mapayayay dia Tod povoyevots cov viod* avriv dé mpd
TAVTOY AIWNON yevvnoas BovrAjoe Kal duvdpe Kal dyabdrnre
dpecitevtas, vidy povoyevn, Adyov Ociv, codiav (Gcav, pwtd-

lal a bl
TOKON TIACHC KTICe@c, ArreAON THS MErdAHC BoyAtic ov, apxlepéa 5
adv, Baciréa O& Kal Kvpiov mdons vonTtns Kai alcOnris picews,
Tov pd ANTON, Al OY TA TIANTA. Xd ydp, Océ aianie, ar
“a 3 a ~
avTov Ta mdvtTa TemOiHKac Kal Ot avTod THs mpoonKovons
s > 4 b ca I a4 \ x > 5) 4 ’ ’ A
mpovoias T& GAa afiois’ dt ov yap 7d €ivar Exapiow Oi adrod
Kai 7d ed eivar Edwphow’ 6 OEdc Kai TATHp TOY povoyevods viot 10
. Oo eae x , s \ Bi eee
gov, 6 &¢ avrod mpd mdvTwv momoas Ta yxepovBip Kal Ta
- IA , \ , - \ 3 2
cepadip, al@vds te kal orparids, duvdpes Te Kal e£ovoias,
3 - ‘ - > 7 \ > 7 A,
apxds Te Kal Opovous, apxayyédous Te Kal ayyédous, Kat
a “9? a A
peta Tatra wadvra Tmoijoas Ot adrod tov gaivdpevoy Tovrov
la ‘ 7 \ > 3” \ \ P ¢ \ > ‘ c 3
Kéopov Kai mdévTa Ta &v adT@,* ov yap ef O TON OYPANON WC 15
KAMAPAN CTHCAC Kal @C AEPPIN EKTEINAC Kal THY TAN ET! OYAENOC
is 4 7. ? ¢ 7 LA \ 7 \ € lA
iSpicas yvdun povn 6 mh~as oTepéwpa Kal vixTa Kal huépav
katackevdoas’ 6 €Zarar@n Pac Ek OHCAYpOn Kal TH TovTOU
OVaTOAR emayayav Td oKdros els dvdmavAav TéV ev TO KboLO~
la / ¢ \ 4 , > > ‘ a ¢ ’ >
Kivoupévov (@ov: 6 TON HAION Ta&§as eic Apydc THC Himépac €v 20
ovpav@ Kai THN CEAHNHN eic dpydc THC NYKTOC Kal Tov xopor
ed ’ > “~ > m ~ ~
TON ACTEPWN EV OUPAaY@® KaTaypdrpas Els aivoy THs ons peya-
Aomperreias’ 6 Toijoas Udwp mpos wécw Kai KdOapow, dépa
(@rikdv mpos elomvoiy Kai dvatvonvy Kal dovis drédoow did
, , X\ 37 ALS ‘ Va e217
YA@TTNS TANTTOVENS Tov dépa Kal Kony cuvEepyoupéevny tT 25
3 ~ t > sh ’ , X 7 > n 4
avrov ws éemalew elodexopevny Thy mpootinroveay avTh Aadiay"
¢ - ~ A v4 4 X\ > 7 3 -
0 Toinoas mip mpods oKdTovs Tapapvbiav, mpds évdcias dvamdAH-
pocw Kal 7 OeppaiverOar Huds Kal poriferOa tw adrod" 6
‘ an ~
THN MEfAAHN OdAaCCAN X@ploas THs yns Kal Thy pev avadei~as
Tr@THYV, THY O& Toot Baéciwov Tohoas Kai THY MeV Z@OIC MIKPOIC 30

‘
kal merddoic wAnOtvas, tiv Ot huépos Kal adTLOdools TANpéCas,
ytoic Te Atadopoic aréyas Kat Bordvais orehavdcas kai

16 The Syrian Rite

dvOeot Kaddtvas Kal oméppact mrouvTticas’ 6 svaTnodpevos
aBvocov Kai péya Kytoc avr mepibels, adyvpdv dddéTov
cTecwpevpéva meddyn, Tepipdzac dé adriy mYAaic Appou Aemro-
iA c 4 ‘ X | “a > r Beg 7
Tdarns’ 6 mvedpact Tore pev adtiv Kopudar els dpéwv péyeOos,
smote 8 otpwvviwv avtiv ws mediov Kal more pev éxpatvev

and A ~
XeElavt, more O& mpavyvev yadhvn os vavourdpols TrAWTHpCLY =

BA > A 7 iq ~ 7 ¢ \ ~
evkoXov elvat mpos topelav* 6 Trotapois diagdoas Tov bd cob
dia Xpictod yevopevoy Kbcpov Kal yxelmdppows émixrtoas Kai
mnyais devdos peOvoas, dpect dt mepicpiygéas eis Edpay adrpeun

10 Ys dogadeotdrnv.s émAnpwcas ydp cov Tov Kécpoy kai dte-

y | ee, * lA +7 oe 7 4 ~
kbopnoas adtov Bordvais evdopois Kal iacipois, dois modXots
kal diaddpois, adrkipors Kal dobeverrépois, Edwdipors Kal Eevep-
yots, *pépors Kai atiOdoos* épmreTav ovplypols, mrnvav trot-
Koy KAayyaiss ENIAYTON KYKAOIC, pnvav Kal huepov ap.Opots,

- Yd “A > rd ~ > ~
1g TPOTON Tafeot, vepOv duBporixwy Siadpopats, eis Kaprov
yovas Kal (dv CYCTACIN, CTAOMON ANEMON SLamvedvT@Y sre
~ A nn a“ nw 4 “~ al . ~

TpocTaxOeor Tapa cod Tay puTdv Kal Tov Boravdv 7d TAHOos.
Kai ot pévoy riv kécpov édnpiotpynoas adda Kal Tov Kocpo-
moritny a&vOpwrov év adT@ érroincas, Kéopov Kiopov avadei~as
nv dvOp ® éroinoas, kbop i

= QA an a P of , a > > ,
2oeltac yap TH of codia Toiricwmen ANOpWTTON KAT EIKONA

HMETEPAN Kal Ka® GMOIWCIN Kal ApYET@CAN TON ix8YON THC

OaAACCHC Kal TON TIETEINDN TOY OYpaNoy. 61d Kal memolnKas
S kom. > ~ > 7 \ 4 ~ ~ ‘ >
avtov €x ouyis abavdrov Kal céparos oxedacTod, THs pev EK
~ BA ~ X\ > ~ 4 7 \ ?
ToD pt) dvTos, TOD O& Ex TaY Tecodpwv oTolxelwy, Kai dédmKas
a5 QUT@® KaTa pev THY Wuyi Tiv Aoyikjy didyvwct, edoeBelas
kai doeBeias Sidkpiowv, dixaiov Kai adixov maparipnow, Kata
dé 76 cGpua tiv mévrabAov éxapicw aicOnow Kal Thy peTa-
Barixny kivnow. « Xd ydp, Oet wavtoKxpdrop, dia Xpicrob
TIApddEICON En EdGm Kaya AnaTOAAC EyTeycac TwavtTolwy duTav
30 €dwdiuay Kiopo kal é' aut@ ws dv &y éoria modutedret elog-
yayes abtév, kdv To Troigiv vipov Sédwxas abr@ Eudutov dros
oikobev kal wap éavTod exo. T& oméppata THs Oeoyvacias.
¥

The Apostolic Constitutions 17

elcayayay S& els TON Thc Tpydfic Tapddeicon mdévT@y pev
avikas avt@ tiv efovolav mpds perddnyiy, évos dé ovo Thy
yedow dmeimas én’ édmidt Kpeitrévev iva éav gpudrdén Thy
évToAny picbdv Tadrns Thy d0avaciav Koplonra. dpedXjoavTa
dé THs évToAns Kal yevodpevoy amrnyopevpévov Kapmod amdrn 5
dgews Kal cupBovria yvvaikds Tod pey tmapadeicov dixaiws
éEdoas adrov, dyabdrnr. dé els 7d mavTEAes ATIOAAYMENON OYY
ymepeidect adv yap jv Onuiodpynpa’ addAdrd\X Kabvrordgas avT@
tThv Kriow dédw@Kas atvT@ oixelois iSp@or Kal movors mropi¢eyv
€auT@ Tiv Tpopiv, cod wdvra gvovTos Kal avfovTos Kai memai- 10
? X\ " 3, 7 } ee, ? d >
vovTos, xpovm d€ mpos oAlyov adrov Kolpioas bpx@ eis madty-
yeveoiav éxddeoas, dpov Oavdrov rvoas fwnv é£ dvacTtdoews-
> ‘ > ~ v4 > QA \ \ 2 > ~ >
emnyyeiAw, Kal ov TodTo povoy GAAG Kal Tods é€ avTod «ls
TAHO0s dvapiOunrov xéas Tods éupelvavrTds oo eddgacas, Tovs
dé admoordvras cov éxddAacas, Kal Tod pév ABeA os dciov mpoc- 15
deEdpevos THv Ovoiav, rod dé AeAdokténoy Kaiy droorpadels
TO O@poy os évayods' Kai mpds Tovrois Tov 30 Kai Tov Evas
mpoceddBou kai Tov Enay meté@uKac, od yap ef 6 Snuiovpyos

~ > 7 ‘ ~ ~ 4 ‘ “~ ) ‘4 ‘\
Tov avOpérav Kal THS Cons xopnyds Kal THs evdelas mANpwTIS
kai Tév vipov SoThp kal Tav gudarrévT@v adTods MICOATIOADTHC 20
kal Tav mapaBatvivtav adtovds ExdiKos, 6 Tov Méyav KATAKAY CMON
€Tarar@n TO KOcMa dla wAHOos TeV AcEBHCANTWN Kal TON
Aikaion N@e puodpuevos ex Too KaTakAvopod év Adpvakt adv

an rc “~ ~
6KTO Yyyyaic TéAOs pévy THY Tapwyxnkitav, dpxiv dé Tov
peddXbvTov emvyiverOat, 6 76 poBepdy TYp Kata TAS Yodounvijs 25
TentaTéAewc e€dypas Kai rtin Kapttoddpon eic SAMHN OéMENOC
> \ ' a t 2 ae ‘ X 4 \ b
AITO KAKIAC TON KATOIKOYNT@N €N AYTH Kal Tov dcLov Aa@r e~ap-

4 a 3) ~ oy ee ae 2 \ £ - ~
Tdoas Tov eumrpynopod, adel 6TdvABpadpu puocdpevos mpoyoviks
aoeBelas Kal KAHPONGMON TOD KOcMoY KaTaoTHoas Kal éudavioas
avT®@ Tov xpioTév cov, 6 Tov MeAyicedéx dpxiepéa fs AaTpetas 30
Mpoxelpicdpevos, 6 Tov TMoAUTAaY GEpdTIONTA Gov "IaB vikynThy ~

~ >
ToD adpxekdkouv ddews avadci~as, 6 Tov Icadk émarrediac vidv

¥
Cc

18 | The Syrian Rite

monodpevos, 6 Tov IaxwB mwarépa ddédexa traidwv Kal rors é€
avrod eis mANOos yxéas Kal eicayayav eis Alyvrrov én EBAOMH-
KONTA TréeNTe yyaic, od Kipre tov ‘Imohd ofy Yrepeisec GAA
picbdov THs Sia ot cwppoctvns Cwxas atT@ 7d Tay AlyuTrriov
5 dpxew.” od Kipie‘ EBpaious td Aliyurriov kararovovpévovs ov
mepteides Sid Tas mpos Tods Tarépas avTav émayyeAlas GAN
épptow Kkorddoas Alyumriovs. tapapbeipdévrav St trav dvOpdrrer
Tov gvoixiy vouov Kal Thv Ktiow more pev adtopatoy vop-
odvrwv, more Ot mreiov 7) et TyunodvT@y Kal coi TO OG Tov
lom@dévTwv ouvtattévTwyv, ovK elacas mrAavaobar adda avadei~as
TON &ylév cov SepdTionta Moyctin dc’ adrod mpos BoHOEian Tod
guo.kod Tov ypamTév NOMON A€AWKaAC Kal Thy KTiow Weg~as ody
épyov eivat, Thy O& moddOcov mAdYny é~dpioas, Tov Aapay Kai
tovs é£ avrod feparixh tripq eddfacas, ‘EBpaiovs duaprévras
13 €kdAacas, éemiotpépovtas edé~w, Tods Aiyumriovs dexamAnyo
ETLwpHow, BAAACCAN AEAMN Iopandréras AeBiBacac, Alyumrious
éerdi@gavras wmroBpuxiovs éxddracas, 0AM mxpdy Bdwp éydv-
Kavas, ék Tétpac Akpotdmoy YAwp avéxeas, €€ OYpanoy Td MANNA
boas, TpopHn €€ depos dptyromMHtpan, CTYAON TIYpOC THN NYKTA
20 Tpos” uticMOn Kal CTYAON NEdéAHC Fimépac mpods oKiacpoy

Odédrovs, tov Inooty orpatnyiv avadeigas émta tOvn Xava-

vateov 8.’ avtod Kabeires, “Iopddvny AiéppHzac, Tods moTAMOYC

"Hodm éZHpanac, TeLxn KaTEppyngas dvev pnxavnudrov Kal xetpos
avOporivns. “Trtp rdvrov co. 4 dda déorora mavToKpdrop.
25Cé TpockyNoYciN a@vapiOunror ctpatial arréAON apxayyédAov
OPONON KYPIOTHTWN APY@N EZOYCIQN AYNAMEN OTPATLOY alwvior,
Ta& xepouBip Kal Ta éEamrépvya cepadim Taic MEN AYCI KaTa-
KAAYTITONTA TOYC TOAAC, Talc Ae Ayci Tas Kedadds, Taic dé Ayci
“ TeTOMENA, Kal A€fONTA Apa yiAiaic yIAIACIN apxayyéA@v Kai
30 MYpiaic MYPIACIN @yyéAov dkaTamatoTos kal doryjtws Bodcais
kal was 6 Aads Gua eimarw

*Arioc &rioc &rioc Kypioc caBawe

—_

eT a ee |

The Apostolic Constitutions 19 7

TIAHpHC 6 ovpavds Kal Hi ri tric AdZHC ayTOY
EYAOPHTOS EIC TOYC aIMNaCc
AMHN
kai 6 dpxtepeds Effjs Aeyérw
"Arioc yap ef os aAnOds Kal mavdy.os, fyictoc Kal YTIEp-5
YYOYMENOC E€iC TOYC ai@nac. aytos dé Kal 6 povoyerys cov vids
6 Kiptos Hudv Kal beds 'Incods 6 Xpicrés ds els wdvra danpern-
cdpevos vot TO Oe@ Kai marpi avrod eis Te Snuiovpylay didpopov
kal mpdvoiav KaTrddAndov ov mepicide TO yévos TV avOpétrav
amro\Adpevov GAAS peTa Hvoikoy vopov, peTa vopikhy mapatvecty, 10
\ ‘ 3 ” 4 \ QA ca > 7 b 4
PETA Mpopytixovs EAEyXousS Kal TaS TOY ayyéAwY ETLOTACIias
(rapapbeipsvrov adv T@ OeT@ Kal Tov duotkdy vopsov Kal THs
& c
pvipns éxBadrXévt@v Tov KatakdAvopov, THY ExTipwow, Tas
kat Ailyunriov mAnyds, Tas Kata IIadaotidv opayds, Kai
pedrAOvTov écov ovdéw arbd\AvaOa TdvTwv) evddknoeVv adTos 15
7 a £ Q 3 4 a] ta 6 €
yvopn of 6 Onuiovpyos avOpdémov dvOpwiros yevécOat, 6 vopo-
Oérns bro vopous, 6 dpxtepeds lepeiov, 6 Touhy mpoBatov, Kai
éefevpevicaté oe Tov éavTod Oedv Kal tmatépa Kal TO Kdcpo
KaTHrdrAage Kal Tis emikepévns dpyhs Tods mdvras nrevOépwce
t 2 , , ? ir :¢ BN , is
renOmenoc €k mapOévov, rendmenoc ev capki, 6 Oeds Adyos, 20
6 dramHtdc yidc 6 MpwTdTOKOC TACHC KTICEWC, KATA TAS TeEpi
avTod br avtod mpoppnbcicas mpopyretas éx crrépmatoc AaBid
* a
kal ABpadm, dyAtic *loysa’ Kal yéyovey ev pytpa tmapbévov 6
diamAdoocwv wévras Tods yevvmpévous Kal éoapxdéOn 6 doapKos,
ne , ’ 2 , , x ,
6 dxpbves yevynbels ev yxpbvm yeyévynTtat’ modTevodpevos 25
doiws Kal maldetoas évOécpws TACAN NOCON Kal TACAN MAAAKION
3 > A > 7 ae ‘ ! > m~ “ 7
ef avOpéreav dmreddoas, cHMEIA TE Kal TEpATA EN TH AAD TolHoas,
Tpopns Kal morod Kai Umvov petadrtaBarv 6 Tpépwv mdvTas TovS
4 a a a n 2 t > t t >
XPNCoVTas TpOP>HS Kal EMTITTADN TIAN ZON EYAOKIAC, EcPAaNepwceé
COY TO ONOMA Toic ayvoodolv adré, Tiy &yvoiav Edvyddevce, THY 30
edoéBeiay avegwmtpnot, Td OéAnpd cov émAjpwoe, TO Epron 6
€AMKAC avT@ ETeEAcince’ Kal Tatra mdévTa KaTopOecas, yEpciN
C73

20 The Syrian Rite

Anoman Kataoyebels fepéoy kal dpxepéwy wevdovipov Kal
aod mapavéuou mpodocia rot tiv Kakiavy voojocavtos Kai
TOAAA TADON YT avdTav Kal macay atipiav broords oh ovy-
Xophoes, mapadodeic ThAdt@ 1H fremont Kal KpiOels 6 Kpiris
skal katakpllels 6 corp oravpd mpornrddOn 6 arabis Kal
ATéOaNEN 6 7TH Gtoe GOdvaTos Kai étddH 6 worods iva
md0ovs 0on Kal Oavdrov 退éAnTat TobTovs di’ ods mapeyéveTo
Kal pyén ta Seopa tod diaBdrov Kal pbonra Tods avOparrovs
€k Ths amdrns airod, Kal dvéotn €K VEKp@v TH TpITH HMEepa Kal
1oTegoapadkovTa Huepav cvvdtatpiipas Tols pabnrais ANEAHHOH
Eic TOYC OYpaNoYC Kai EKAGECOH EK AEZION Tou TOY HE0Y Kal
TaTpos avrov,
Mepynpévor odv dv 8u’ hyds bmépevev edyapioroopév oor Océ
mavToKpdtop ovx daov ddelropmev addr Soov Suvdpeba Kal THY
15 Oidtagiv avtod mAnpodpev, EN H yap NYKTI TapediAOTO AaBaN
Apton Tals dylats Kal dudpors avrod yxepol Kal dnaBAeyac mpos
ot Tov Oedv atdrod Kal matépa Kal KAACAC EAWKE TOIC MABHTAIC
eit@n Todto Td pvotnpiov ths Kawhs diabjkns’ AdBete e€
avrov, pdrete* TOYTO écti TO cmd Moy TO TeEpl TOAAG@Y OpyTITO-
20 MENON €ls Apeow dmapTi@y, Wcaytwc Kal TO TOTHPION KEepdéoas
é€ oivov Kal bdaros Kal dyidoas éMEAWKEN ayTOIC A€yov Tliete.
éZ aytofY mAntec’ ToYTd Ecti TO aimA MOY TO TrEpI TOAA@N
EKYYNOMENON €1C AECIN AMAPTION’ TOTO TIOIEITE EIC THN EMHN
ANAMNHCIN’ OCAKIC Tap AN ECOIHTE TON APTON TOYTON Kal TO
25TOTHPION TOYTO TIINHTE TON OANATON TOV EMdY KaTarréAAETE
Aypic AN €ABQ.
{THE INVOCATION >
Mepvnpévor toivuy tot mdOovs adrod Kat tod Oavdrov Kal
THs dvactdcews Kal THs eis ovpavods eravddov Kal THs peAdov-
3°ans avdtod devtépas mapovoias év 9 epyetal KpiNal Z@NTAC Kal
NEKpoye Kal ATTOAOPNAl EKACT@ KATA TA Epra ayToy, mpoapépopev
go 76 Bact kai Oc@ Kata thy adrod Sidragw rov dprov

The Apostolic Constitutions 21

rodrov Kal Td morHpioy TodTO evxapiorobyTés aor di adrod ed
ois Katngiwoas huas éordva: évémiév cov Kal lepareve cot,
Kai adg.odpév oe dros edpevds emiPrEWns Eri Ta mpoxeipeva
6apa Taira évdmiby cov, od 6 avevdens Ocds, kal eyAoKricHc
ér’ aytoic els TLuqv TOD xploToD cov Kal KaTaméuryns TO “Aytov 5
cov IIvetpa emi tiv Ovoiav radrnv, TON MdpTYpA TON TIABHMA-
TWN TOY Kypioy lHcoY, dws amopivyn Tov &ptov Todrov capa
To xpioTov cov Kal 7d morhploy TobTO aiua Tod xpioToo cou,
iva of peradaBdrvres atrod BeBatwor mpis edoéBerav, apécews
dpaptnudrav tvxwot, Tob diaBdrdov Kal THs mAdYNS adTod 10
pvobdo1, IIvedparos ayiov mAnpwbéow, &£101 Tob xpioTod cov
yévovtat, fans alwviov tbxwo1, cod KaradAayévTos adTois

SéomoTa mavToKparop.

{THE INTERCESSION )

“Er. dedue0d cov Kipie kal brép tic dylas cov -€KKAHCIAC 15
Tis 416 TepdTwv EWC TEPATON HN TreplETTOIHCW TO TIMiw aimati
Tod ypictoy cov draws avriy diapvddéns doeorov Kal axdvde-
viaTov dxpt Thc cyNTeAciac TOY al@noe, Kal brép mdéons emt-
@KoTS THS GpOOTOMOYCHC TON AGTON THC AAHOEIAC

“Eri wapakadodpév oe Kal brtp Ths Euns Tod mpoagépovTis 20
go. ovdevias Kal drtp mavtTos Tod mpecBurepiov, brEp TaV
Siaxkévev Kal mavTds ToD KAhpou iva wévras codicas IIvevtparos
dylov mAnpéons |

"Ert mapakadodpév oe Kipie yrép Tod BaciAewe Kal TON EN
Ytepoyh Kai mavtds Tod oTpatomédou iva eipnved@vTa TA Tpds 25
Hpas, dros ev hovyia Kal dpovoia Aidrontec Tov mdvTa xXpovov
Ths Cons hyav Sogdgwpév oe did ‘Incof¥ Xpictoy tc éAtiAoc
HMON

"Ext mpoodépopév co kal tmtp mdévrav tev an aidvos
evapeoTnodvtay co. dyiwv Twarpiapxav mpopntav Oikatwy azro- 30
oToA@y papTipev sporoynTav émickérrav mpecBuTépwv Srakdvev

22 The Syrian Rite

t é we ; > ~ Xx ~ 6é ~ Xx -“-A 4
brodtakbvey advayveotav artay mapbévev xnpov Aalkdv Kal
névrov av émrictacat abros Td dvomara
"Eri mpoogpépopév cor trép tod Aaod rovrov iva avadeiEns
avTov €ic ETfaINON TOD xploTOD gou BaciAEiON iepATeyma, EONOC
sdrion’ vmép Trav év mapbevia Kal dyveia, drép TaV xnpaov TIS
éxxAnolas, drép Tay év cEepvois yduots Kal Texvoyoviats, brep
~ 7 ~ ~ e a4 € “A > v4
Trav vntiov Tod aod cov, dros pndéva Hhua@v amdBAnTOV
-
TOLnons
"Er. a€iodpev oe Kal drip Ths méAews Tavryns Kal TOY Evol-
10 KobVT@Y, UTép TaV ev appwortiats, bmép Tav Ev mikpa Sovdrcia,
eo ok “~ b 2 7 ee “ oe re aa. rs \
bmép Tév ev eEopiais, trép Tay ev Onpedoel, brép TAESYTMV Kal
ddouropovvTay, Stas mdvtwv émikoupos yévn, TadvT@Y BOHOOC Kal
ANTIAHTITOOpP
“Ett mapaxadodpév o€ YEP TON MICOYNTON HUGS Kal AI@KON-
¢€ ~ \ 1,» ‘ gS "a a BY ‘
I5 TWN MAS AIA TO GNOMA GOV, Uirép TAN E2ZW dvT@y Kal Temdavn-
i ed b] 7 > X\ > > AQ \ A QA * Be.
pévov, Oras emiotpéyns adrovs eis ayabdv Kai Tov Oupov adrov
4
mpavyns
ay > ~~ 2 A e A “~ - ~~
TL Tapakadodpév oe Kal brép TaY KaTNXOUPEVoY TIS
, eg ‘ € X ~ 3 e A a by 4 \
ExkAnolas Kal Umep TOY xEl“agopev@y Uird TOU aAXoTpiov Kat
20 mép Tay ev petavoia aderAp@v tudy, bras Tods pev TeAELboNS
ev TH miore, Tods d& Kabapions évepyeias Tod movnpod, Tav de -
Thy petdvoiay mpocdéén Kal ovyxwphons Kai adrois kal fpiv
TH TAPATTOLATA HUov
"Er. mpocpépopév cot kai drép THs edKpacias TOD dépos Kai
25THS evhopias Tov Kaptav Sres dved\duTds peradrapPdvortes
~ A ~ 3 “~ ,; “A 7 3 UA ‘ U \
Tov Tapa cod dyabay aivepév oe AtmatvaTws TON MAONTA TPOHN
TIACH CapKi
“Ett wapakadotpév oe Kal trip trav & eddoyov airiav
? 7 ed e € a é 4 2 fal > 4 >
amévteav Orws dmavtas imic Siarnphoas év tH evoeBela émi-
3ocynararHe €N TH BaciAeia TOY ypictof gov Tod bEof mdons
’ nw .% ~ 4 ~ ~
aicOnris Kat vontns gicews, ToD Bacihéws Huady, arpémrovs
apéumrous aveykAnTous

The Apostolic Constitutions 23

"Ort coi raca Séfa céBas Kal evyapiotia, TiYst Kal mpooKd-
ynois TO Ilarpi kai 7G TiG Kai 7G dyio Iveipari kcal viv
kai del Kail eis rods aldvas Tév aidvev dvexdureis Kal adredev-
THTOUS

kal mas 6 Aads Acyérw 5
A piv.
{THE BLESSING)
Kai 6 érickomos cimdtw
“H eiptiny tof Ocof ein metd TANTWN YMON
Kai mas 6 Aads Aeyéerw 10

| ‘ na 4 an
Kai meta tof mNeYmMatToc coy,

(THE INCLINATION)
Kai 6 SidKxovos knpvocétw mad.

"Eri kai ét! OenOa@pev Tob Ocod did rod xpiorod avrod
€ X\ A , lol ? F af “A wn A
Trrép Tod dépov Tod mpockopiabévros Kupiy TO Oc@ denOaper ;;
Sras 6 adyabds Ocds mpocdéEnrat avdTs dia THS peoitelas
Tod xpioTod avrod eis Td érrovpdviov avtod Ovo.acripiov
€iC OCMHN EYWAIAC
c ~ ~ ~ “~
Trép THs ExkAnolas Tavrns Kal TOD Aaod denOapev
¢ ~ ~
Trtp wéons émicxomns, mavTos mpecBurepiov, mdons THS Ev 20
Xpict@ Staxovias, wavrds rod mAnpdparos THs ExkAnolas
denOapev bras 6 Kipios wdévras diarnpion Kal diadvadén
‘ A ‘ , ‘ a > € a ~ 7 > -
Ytrép BaciAEWN Kal TON EN YtrEepoyH denO@per iva eipnvedwvTat
~ ” \ ine: '
Ta pos Huds, Smws ripeMON Kal HCYXION BION €xovTEs
AIAT@MEN EN TIACH EYCEBEIA Kal CEMNOTHTI 25
Tav dyiwv paptipev pynpovedowpey dr@s Kolvwvol yevécOat
THS dOAncEws avTay KaTagimbGpev
¢ A ~ > , > Sr é 66
Trép tov éev triste dvarravoapévoy denbapev
dy XN ~ ’ ? ~ »7 4 v4 ~ A
Tép THS evKpacias Tay Gépwy Kal Tedechopias THY KapTOV
den b@pev 30

‘Trp trav veopwriarwy Senbdpev Sas BeBarwbaow év TH wioTeL

24 The Syrian Rite

ITdvres trrép ddAHA@Y Tapakadécapev

‘Avdotnoov ipas 6 Oeds ev TH xdpiti cov

‘Avacrdvres éavtodvs TH Oe@ did Tod yxpiorod adbrod mapa-
Odépeba

5 kal & émioxotros Aeyérw

‘O Oedc 6 mérac Kal merad@nymoc, 6 merac TH BoyAR Kal
Kpatatos toic Eproic, 6 G€dc KAI TATHP TOF Arioy Talddc coy
"IHcof TOY cwTHpoc HMaN* ETIBAEYON Ed Huds Kal éml 7d trotp-
vidy cov Toto } Ou’ adrod é€edé~w els AGZaN TOY GNOMaTOc CoY

| e r 4 € ~ 2% - ‘ \ * 7
1okal ayidoas hav Ta odpaTa Kal THY Wuyi Karagiwoov
KABAPOYC ‘YEVO{LEVOUS ATIO TIANTOC MOAYCMOY CAPKOC Kal TINEYMATOC
Tuxely THY MpoKkeimevov ayabdy, Kal pyndéva hudy dvdé.ov
7 > ~ ‘ \4 “A “~ > Ul \3 ‘
Kpivns @\Aa BoHOOC Nua yeEvow ANTIAHTITWP YTTEpACTTICTHC®
dia Tob xpioTod cou pel” ob col dda Tipit aivos do€odroyia

oe, oe 7

5) oe \ II ? > \ IA b U4
15 EVXAaPLOTLA Kal TO aYl@ VEULATL ELS TOUS Alwvas, ape,

{THE ELEVATION)

Kai pera 16 mavras eitreiv "A pny & StdKkovos Aeyérw
IT picyopev
kat 6 émloxotos mpotpwvyratw TO Aad ottws
20 Ta ayia Tots ayious
Kal 6 Aads trraxovéerw
Eis &y.os, eic kypioc *Incoye Xpictéc
eic AdZAN Oco¥ Tatpdc
EYAOFHTOC EC TOYC AI@NAC. AMHN
25 AdzZa EN YicToIc Dew
KAl €TTl THC EipHNH, EN ANOp@TTOIC EYAOKIA
@CANNA TH yi@ Aapiad
eyAorHMénoc 6 épydmenoc én ONdmaTi Kypioy
Oedc Kypioc kai Emedanen ‘MIN
30 Q@CANNA EN TOIC F¥YICTOIC,

The Apostolic Constitutions 25

(THE COMMUNION)

Kat petd rotro peradapBavér 6 émlaxomos, éreta of mpeoBirepor Kai of
Stdkovor kal of trodtdkovor kal of dvayvGorar Kai of WaArar Kai of doKntai
kal év tats yuvattiv af Sidkovor kal at mapQévor Kai at xfjpat, elra tad radia

kai réTe Tas 6 Aads kata TaEWw peta aidods Kai evAaBeias dvev DopvBov. 5
kai 6 pév émlokoros 5867Tw tiv mporpopdv Aéyov

Yopua Xpiorod
kai 5 Sexopevos Acyérwo
"Apiy
& Se Sidkovos katexérw TO TroTHpLov Kal émB.B0vs Aeyérw 10
Aina Xpiorod mornpiov <wns

kat 6 trivev Aeyéerw

“Apiy,
badpos 5 AcyéoOw Ay’ év TH peradapPavew mavras Tovs Aourrods.

Kai Srav mavres peraAdBwor kai macat, AaBdvres of Sidxovor Ta teptooevoavra 15
eioepétocay eis TA tracTopédpta.

{( THANKSGIVING)
Kai 6 Stdkovos Aeyérw mravoapévou Tod adAovros
MeradaBovres tot tipiov cdparos Kal rob tTipiov aiparos Tob
Xpicrod evxapioTrjcwpev TO KaragidcavTt huads pera- 20
AaBely Tav adyiwv adrod pvornplwy Kal Tmapakadéooperv
MH €iC KpiIMA GAN’ els cwornplay Huav yevérbat, els dpérELav
Wuxis Kal cdparos, eis gudaxhy edoeBelas, eis &heow
dpapriay, eis Cahv Tod péAXovTos aidvos
*"Eyetpépcba 25
‘Ev xépitt Xpictob éavrods 7TH pove dyevvito OB Kal 7G
XploT@ adrod mapabopcba
: kai 6 émloxomtos evxaptoreito
Aéorora 6 Oeds 6 mavtoKpdtwp 6 TmaThp Tod yxpioTod cov
Tod evAoynTod Tradés, 6 TOV peT EvOUTNTOS EmiKaAOULEVOY CE 30
émpKkoos, 6 Kal TéY cloTévTeY émioTdpevos Tas évTEedgels
evxaploToopév cot Gti katngimoas nuas peradaBeiv Tov adyiov
gov pvoTnpiov & mapéoxov Hyuiv eis mAnpogopiay Tov Kad@s

26 The Syrian Rite

eyvwopéver, eis pudrakiy tijs evoeBlas, eis Apeow mANppEAN-
pdtov, drt TO GNOMA TOD xploTod coy émKEKAHTAl Ed HMAC Kal
gol TpocwKelmucOa, 6 xwpioas huads THs Tav doeBay Ko.vovias
Evwrov Huds peta TOV KAOwoIMpEvoY CoOL, OTHpioOY Huas ev TH
5aAnGeia tH Tod dyiov IIvedparos éemipoitjoe, Ta: dyvootmeva

amokdduov, Ta elrovTa TpocavaTAy x é é
: pocavatAnpwcov, Ta éyvoopéva

nA \ € me b] - 4 > a 4
Kpadtuvov, Tovs lepeis adudpovs pvrdag~ov év TH AaTpela cov,
\ ~ Ua > > 4 A a >

tovs Bacirels diatipyoov EN eipHnu, ToYC ApyoNTac EN AIKAIO-
’ \ 37 > b 7 \ \ 5 > ‘4 \
CYNH, TOdS dépas év evKpacia, Tods Kaptrods év eddopia, Tov
10 KOgpov €v mavapkel mpovoia, Ta EOvn TAX ToAEULKA TpduvoY,
TA TIETTAANHMENA ETTICTpEYON, TOY Aady Gov aylacov, Tods EV
mapbevia Siatripnoov, Tovs ev yéuo diapvrAagov év mioret, Tovs
? € es 2 4, \ U4 ad \ -
ev adyveia eévdvvdpwoov, Ta vimia ddpuvov, Tovs veoredeis
BeBaiwoov, tods &v Karnxjoe maidevoov Kai Tis puncews
> 7 > : ‘ A ¢ a > ’ > AQ ~
15 afious avdde~ov Kal mdvTas Hmdc émicyndrare els THY TOY

~~ ed nw lal ~ y
ovpavav Bacireiav? év Xpiot@ Inood 7 kupio ijpav pel ob
7

‘ la \ 7 ‘ “ € if > ‘
gol ddga tim Kal oéBas kal TO adyim IIvedpati els rods
aidvas, auyv,

{THE DISMISSAL)
20 Kai 6 StdKovos Aeyérw
T@ Oc@ Sid Tod yxptorob adrod kdivare Kai evroyeiabe
kai 6 émiokotros émevxécOw Aéywv

‘O Ocds 6 mavroxpdtap, 6 ddnOwis Kal dovyKpiros, 6 Tav-
Taxod ay Kai Tois maot Tapov Kal ev ovdevi os Evdy TL
a5 Umrdpxov, 6 Tools pi) mEeptypapopevos, 6 xpovors ft) TWadaLov-
Hevos, 6 ai@or ph mepatovpevos, 6 Abyols pr} Tapaydspevos,
6 yevéres pr vrroKeiwevos, 6 pudakns pi) dedpevos, 6 POopas
avérepos, 6 Tpomns avemidextos, 6 picet advaddoiwros, 6 Pac
OIKMN ATIPOCITON, 6 TH PUoEt abparos, 6 yrwotds mdoals Tais
30 weT evvolas ex(ntovoais ae AoyiKais piceow, 6 KaTadapPav6-

The Apostolic Constitutions. 27

“a > a
pevos bd Tay &v evvoia emi(nrotvTay oe, 6 Beds Iopanr tof
BAHOINDC OP@NTOC TOD tis Xpiordv miorTevcavTos aod cov"

> ‘ 7 > £ 7 \ + 7 \ BJ 7
evpevs yevomevos éemdkovody pov Oia Td dvoid cov Kai evAdyn-
gov Tovs gol KEKALKOTas TODS EavT@Y adyévas Kal dds adbTois Ta

a age A a OA ee , ere es
airhpara Tav. Kapdiav avTavy Ta éenl oupdépovTt Kal pndévas

7 A b] rd 7 3 ~ 7 BJ A € cd
atvtayv amdBAnrov tmoijons éx THS Bacireias cov dAAG adyiacov
avrovs, ppovpnoov oKéracov advTiAaBod pica: Tod dAXorpiov,

2 “Ae \ E4 | eo) t \ > ’ 7A
mavrTos €xOpod* Tovs oikovs abt&v myAazZON, TAC EiCdAOYC avTay
Kal Tac €Z0A0yc hpovpyaov’ bri col ddga aivos peyadompéereta

7 ? ‘ “~ a \? ~ can) “A A

aéBas mpockivnois Kal TS o@ tradi Inoot 7@ xpioT@ cov 7G 10
4d € “A Ss “~ \ ™ s “ e 7 4 A \
Kupio Hudv Kal Oe@ Kal Bacirel kal 7@ ayio TIvedpare viv Kai
del Kai eis TOdS al@vas TOY aldvev, auny.
Kai 6 Stdkovos épet

*ATroAyece EN EIDHNH,

Tatra wepi rijs puoricis Aatpeias Statacodpeba fects of dardoroAor 15
tpiv rots émoxkétots kai Tois mpeoBurépots
kai tots Staxévois

2, THE ORDER OF THE LITURGY
IN THE SECOND BOOK
OF THE APOSTOLIC CONSTITUTIONS

{THE ORDERING OF THE CHURCH)

1"Orav cuvabpol{ys tiv Tod Ocod ExxAnotav ds dv KuBepvaTns vyds peydAns
per emorhpys maons Kéeve troteto Par tas cvvddous mapayyéAAwv Tois Staxdvors
doavel vatrais rovs Ttétous éexrdocew Tots AdeAdois Kafdmep EmPdras pera
5 Taos éTipedelas kal wenvoryntos.

Kai mp&rov pev & otkos éorw émpykns kata dvaroAds Terpappévos, é Exatépwv

TOV LEpOv EXwv TA TacTopopeta mpds dvaToAry Soris Coke val. KeloOw 5é pévos

4 rod émokédtrov Opévos, map’ Exdtepa Sé adrod KabelioOw 1d mpecBuTéprov, kai of
Sidxovor taptotdcOwoav edotahets tis mAclovos éEcOfjros* éolkacr ydp vavTats
to kat ro.xdpxots. mpovola $2 tovrwv eis Td Erepov pépos of Aaikoi KafelécOwoav
peta macys evratias kai houxtas Kal at yuvaikes Kexwpiopévws kal avrai kabeleo-
Qwoav ciwwmiv dyovra, Sornkérwoav Sé of péev muAwpol eis tds eioddous TaV
avSpav pvAdoaovres atras, of 5¢ Stdxovor eis TAs TV YuvatKdv Surv vavoeroAdyov,
kal yap év Ti] oknvi Tod papruplov 6 adrés TapykoAove Timos. ei SE Tis etpeOA
15 Tapa Tétov KabeLopevos émimAnocécw bd Tot Siaxévou as mpwpéws Kai eis TOV
Ka0jKovTa ait Tétrov petayéoOw. ot pdvov ydp vyi GAAd kal pavbpy Gpolwrar 4

éxxAnola. ds ydp of rowéves Exacrov Tav dAdyov aiyGv dnp kal mpoBdTav kara

ovyyévetav kal FAtklav toro Kal xacrov atTav Td Sporov TO Spol@ ouvTpexet,
ovtws Kal év rf éxxAnoia of pev vewtepor idia KabelécOwoav édv 7 Tdrros, ei 5é

20 PHYE OTHKETWoaV SpOol, of Se rH HAucia HSy mpoBeBykdres KalelécQwoav év rater,
70. 82 radia Eordra mpocdapBavécbwoav attav of marépes kal al pyrépes, al 5é
vedtepar aA iBia édv q Témos, el S¢ phye SmiocGev TOV yuvatKdv iordcbwcay, ai
Se HSy yeyapykviar kal Ta Tékva Cxovoa Sig toracQwoav, at mapOévor Sé kai at
Xfjpar kal at mpeoBiriBes mpdrar tacav tordcOwoav 7H KabelécOwoav. eEotrw dé

25 TGV TémwY Mpovodv & Sidkovos iva Ekacros THv cicepxopévo eis Tov iStov TétT0v
éppa kai pi tapa To mpoofKov KaPéLwvrar. Spolws 6 SidKkovos émickoreitw Tov
Aadv Stas ph tis WOuploy i vuotdty Fj yeAdon 7 vedo’ xph ydp év éexxAnola
émornpoves kal vydadéws Kal éypnyopws éordvar éxterapévyv Exovta Tiv dKkorv
eis Tov TOD Kuptou Adyov.

30 6S Ei 8€ Ts dd twapouxtas ddeAdds 4 ASeApy EWEAD otoracw Emoprfdpevor
& SidKkovos émxpwétw Ta kat’ abrovs avaxplvwv ei morol, ei ExxAnovactiKol, ei
py dird atpéceds eiot peporvopéevor, kal madw ei Uravdpos 7 xTpa, kal otrw
yvovs Td kat’ avrovs ds eiciv GAnPGs morol Kal Spoyvepoves év Tots Kupta-

The Apostolic Constitutions 29

Kots dtayérw Exacrov eis TOV TPCT HKOvTG alT@ Tétov. el Sé Kai mpeoPUTepos
amd tapouctas éreAOor mpocdexéoOw ind Tav mpecPutTépwv Koivwvikds, ei 5é Sid-
Kovos 16 Tav Stakdvev, ei S¢ Kal émiokotos olv TH EmoKkiTr@ KalelécOw Tis
avris dfvovpevos tm’ atrod Tips. Kal éepwrycets attdv & érioxote mpocAaA oat
TO Ka Adyous SiBaxtikovs. 4 yap TAv Eévwv TrapdkAnors kal vovleriadpedtpwrary 5
opddpa: Oddeis yap rpodHrys Hyoi Sexrds Ev 77 iSla marpldr. éemrpepeas
Sé ato Kal TH edxapioriav dvotcat édv Sé Su’ edAGBerav ds codds Tiv TY cor
THpPV pr VA dveveyKat Kav Ti eis TOV Aadv evAoylav adrdv TorjoacPat KaTavay-
Kaces. et S¢ év TH caleleoOar Erepds tis EmeAPor evo Hpov Kal evSotos év TH Bio

7H Eevos 7 éyxaptos, od 6 érrickomos 6 mpocAaAGv Tov trepi Ocod Adyov 7 6 dkovwv IO
Tod PahAovTos F TOD dvaywookovTos 11] TPOTwWTOAnTTaV KaTaAlmys TiHV StaKoviav
700 Adyou iva Stardéy aitG mpoeSpiav GAAA péve Hovxuos pr} Stakdatev cou Tov
Abyov 4H Tv dkony, of Se ddeAqoil Sid Tav Stakdvov TmapadeyxécOwoav avrév. ei 52
TéTos OVK Eat, & SidKovos Tov paAAov vewtepov éyelpas pera Adyou GAAd pr}
pera dpyijs éxeivov kaliodtw Sixarov S¢ todro kal dd’ EavTod Tov ddeAdov as 15
HrAddedpov trovetoOar édv S dvave’y, éyelpas adrov dvaykacras étricw TavTev
orfcov iva maSev0Gor kai of Aoiwol dvtimapaxwpelv Tots Evriporepots, ei Se
mTwXOs iayevis 7 Eévos éréAPor mpeoBiTys 7 véos tiv hAtktav Kal Témos odX
timdpxot, kat tovros Tétrov moiqoer €& SAys Tis Kapdias adrod 6 SidKovos iva p71)
t™pds dvOpwrov avrod yévytat } mpocwméAniis GAA mpds Oedv F Stakovia evdper- 20
tos, 76 8’ airo troveitw kai f SidKovos tals émepxopévais yuvattiv mrwxats Frou

mAovciats.

{MASS OF THE CATECHUMENS)
i.

*Méoos S€ 6 dvayvoorns ed’ tipydod twos éEords dvaywwoKérw ta Macéws 25
kal “Inood rod Navi, ta tTav Kpitav kal Tov BacWelwv, Ta TOV Mapademopévwv
kal ta Tis “EravéSov, mpds tovros ta Tod “IDB Kal Td LoAopavros kal ta Tav

SexacE Mpodyrav.
"Ava Sv0 Aeyopévav dvayvwoparwv erepds tis TOD AaBid PadAérw tpvous kal 6
Aads Ta dxpootlyia troadrérTo. 30

Meta rotro at Mpdtes ai fpérepar dvaywwoktcOwoav Kai at “Emorodal

NavAou rod cuvepyod hpav as éwéorerde tats exkAyotats Kal’ Ihyynow tod dylou
Nvevparos.

Kai perd totta Sidkovos i mpeoBirepos dvaywwokérw Ta EvayyéAua & éyd
MarOatos Kal ‘lwdvys mapedaxapev tpiv cal of cuvepyot MatAou mapeAnpores 35
karéheuipav tpiv Aoukds kal Mapkos. Kal dtav dvaywwoKdpevov 7 Td evayyéArov
mavtes ot mpeoBirepor Kal of Sidkovor kal mas 6 Aads oTHKéTwoav peTa TOAA AS
houxtas: yéyparra yap Limma Kai dkove ‘loparjA Kai wédw LV $2 adrod

ore kai dkovoy.
ii.
‘Effjs wapaxadelrwoav of mpeoBitepor tov Aadv & Kabels avrav ddAd pi
Gmavres kai teAevtatos mavtwv 6 émiaKomos bs Coke KUBepvaTy.

40

iii.
[‘H tOv karnxoupevov Kai 7 Tav peravoowvtwv eodos |

30 The Syrian Rite

«MASS OF THE FAITHFUL)
i,

*Kal perd tofro cupdaves Gtavres cEavacravres kal én’ dvaroAds Katavoy-
cavTes PETA Ti TOV KaTHXOUpEvwv Kal Tiv TOV peTavootvTwv ELoSov mpocevtdc-
5 0wcav 7 Oecd TH EmrcPeByKdtr Ei tov odpavev trod obpavod kara
dvatoAds, tnopipvyckopevor kal tis dpxaias vopijs rod katd dvaTroAds
mapadelcou Sbev 6 mpGros dvOpwros aberaoas tiv EvroAry Shews cupPovrlg
mevoQeis dreBAHOn.

ii.
10 Ot 8 Sidkovor pera rijv mpocevyriv of pev TH mpoodhopa rijs edxapicTias
cxodalérwoav timperotpevor TO TOD Xpicrod caHpate pera PbBou of 52 tods

dxAous StacKkotreltwoav Kai houxlav avrots éurove(rwoav.
iii.
Acyérw 52 6 tapeotas 7H tepet Stdxovos TH Aad
15 M7 Tis Kata TINGC, pH Ts év UroKpice

etra Kal domalécOwoav dAAHAous of dvSpes kat GAAHAas at yuvatkes 7d év Kupio
iAnpa adda ph tis SoAlws ds 6 “lovSas tov Kiptov GrAfpare mapédaxev.

iv.

Kai peta totro mpocevxéodw 6 Stdkovos

c N ~ > 4 Ma \ 4 fo , \ “~ >
20 Trrép THS ExkAnolias Tadons Kal mavTds TOU Kécpou Kal TOY Ev
> A ~ 52 ? °
QAUT® pepov Kal exhopiov
€ s, ~ e 2 \ “~ > tA
Trép Ta&v lepéwy Kal TOY apxXovT@V
‘Trtp Tod dpxiepéws Kal Tod Bacthéws Kai THs Kabddrov elphyns
Kat perd rotro & dpxtepeds érevxdpevos TO Aa eiphvyv etAoyeitw TodTrov (ds
25 kai Mworjs évere(Aato tots iepetorv etAoyetv Tov Aadv TovToLs Tots PHpacw EvdAo-
yqjoat ce Kiptos kai duddtat we Emihdvar Kiptos ro tpdcwmov

avrtod émi ot Kai éXefoat oe Erdpar Kipios 76 mpdcamov adrod
érit oe kal Soy gor eiphvyv) emevxéoOw otv kai 6 émickomos kal Aeyéerw

ZOCON TON AddN CoY Kuvpte Kai eYAOPHCON THN KAHPONOMIAN

30 COY HN EKTHTwW Kal TEpleTIOIHCW TH TIMI@ aiMaTI TOD ypIcTOY ou

Kal €xddeoas BaciA€lon iepATeyMa Kal EONOC ATION.

<ANAPHORA)
‘
Mera 8 ratra ywicbw ¥ Ovola EorGtos mavtés Tot Aaod Kai mpocwevyopévou
35 Fouxds.
ii.

Kat Srav dvevexOy petradapBavérw éxdory tdkts Kal’ EauTiv rod KupiaKkod
cdparos kal rod Tyslov atparos petd aidods kai edAaBelas ds Bacrhéiws
TpomepXopevor oHpart kai al yuvaikes katakekaAuppévar tiv Kepadrjy ds dppdle

4o Yuvarkav rage mpocepxécOwoav. pudarrécbwoav -5¢ ai Ovpar pH tis dmoros Fj
Gpinros eicéAOp. .

OO

3. THE LITURGY OF SAINT JAMES

H OEIA AEITOYPFIA TOY AMOY ATIOZTOAOY
KA] AAEA®OY OEOY IAKQBOY

€PROTHESIS)

"Ev mAnOea dpaptiav pepodvopevoy pe wr) eLovdevmans Séomora Kipte 6 beds
jpav’ idob yap mpoondGov tO Ociw rovtm Kal éemovpavio pvatnpia gov ody
? ~
as a&tos trdpxev, add’ eis tHv anv ahopav ayabdrnta adinpi coe ry poviy
“O Oede iAAcOHTi MO! TG AMAPTWAG HMAPTON EIC TON OYPANON Kal EN@THON 5
coy Kai OYK eimi 4210C avropOadpioa tH iepG cov raitn Kal mvevpariKH TpaTréCn
743 @ ¢ , ex ‘ , cia » a A > ‘ a a
ep 7) 6 povoyerns gov vids Kai Kuptos nar "Incots Xpioros éuol To duaprworo
kai wdon Knidt Kateotiypév@ pvotiKas mpdkerra: eis Ovoiav. 816 ravtny cot
thy ixegiay Kat evxapiotiay mpoodye Tov KatamepPOnvai por rd mvedud cov
TO mapakAnrov evcxvov kal Karapti{éy pe mpods Thy AeTovpyiay TavTnv, Kai 10
THY Tapa gov po TS ag emayyedOcioay hoviy dkarakpitas tavtny anopbéy-
Eaoba katagiwoor® év Xpiot@® “Inood Ta io ee @ of eyAoruToc ef
ptor® “Incod ro kvpio nuav pel’ ob eYAorHTOC Ei
aiv TO Tavayio 47a0@ fworag Kai duoovaie coy mvevpatt viv Kal del Kai- eis
~ an ,
Tous aiavas TOY aiovev. apn.

{PARASTASIS ) 15
Evxy Tis wapacracews

Adfa r@ Tarpi kat ro YiG kai tO dyio Ivetpart, rd tpradike Kal énaio
geri tis Oedrnros ris ev rpidde povadicds tmapxovons kat Statpovpevns
ad.atpéras” tpias yap eis Oeds mavroxpdtwp ov THY AOZAN Oi OYPANOi AIHfOYNTal,

4 S€ yh tH avtod Seororeiav kai 7) Oddacoa TO aitod Kpdros Kai Taca aigOyT} 20
kal vont) Kriows Ty avTov peyadedrnTa KnpUTTEL TdvToTe’ STL a’T@ mpérer
maoa A0ZA Tir) KPATOC METAAWCYNH Te Kal peyadompéemeta NYN kal del Kai EiC
TOYC AiMNAC Tay aldver. AMHN.

32 The Syrian Rite

.

CENARXIS )
Edx2 Tod Oupidparos ris ciod5ou rijs evapfews
Aécnota Kypie "Incod Xpioré, & Ccod Adye, 6 Exovoiws EayTON Ouvciav
AMWMON émt oravpod TH Oe kal Ilarpt mpocayayay, 6 dius AnOpaz 6 TH
5 AaBiAl TON TOU mpodnrou YEIAEWN AYAMENOC Kai TAC AMaPTIAC adTod AdeAOMENOC™
dar t&v voepav nuav aicOnoewv Kat KaOdpicoy Hpas ard mdons dyaptn-
pdrwy kxndjidos Kal TApACTHCON Huds APNOYC Tm ayi@ cov Ovovacrnpio Tov
mpocevéykat wot OYCIAN ainécewc kal mpdade~at map’ nudv Tov dxpeiMNn AOYAWN
gov TO mapov Ovpiapa cic Gcmin ey@dAiac Kal edvwdiacoy juav 7rd dvaddes
10 Tis Wuyis Kal Tov oa@paros Kal dyiacov Has TH dyacrixn Svvdwer Tod may-
ayiov gov mvevparos’ av yap et pdvos dywos 6 dyidfav Kal dyia¢dpevos Kal
Trois morois peradiddpuevos, Kal mpérer cor 7 OdEa Ov TH avdpx®@ Gov Tarpl
kat r@ mravayio Kal dyab@ kal C(worod cov mvevpare viv Kal det Kai els Tovs
ai@vas Tay aia@vev. dapny. A pe
15 edx 7} THs évapEews
Evepyéra Bacikey TON AIMNON Kal THs Kricews dmdons Snurouvpyée, mpdade~ar
mpootovody aot dia TOU xpiorov gov Thy éxkAnoiay gov, éExdor@ Td Tupépor
éxrrAnpwooy, dyaye mavras els rehevdtnTa Kal dkiovs Huds amépyarat/ris xdptros
Tov dytagpov gov émicyNdpwNn mac év TH dyia wou KaOodixy Kal amooroXtKy
20€KKAHCIA, AN TIEPIETIOIHCW TO TIMI@ slusti/tb povoyevovs wou viov, Kupiou
dé Kal caripos judy “Incod Xpictoy ped od eddoyntos «i Kal dedoEacpévos
oiv TO Tmravayi@ Kal dyabG Kal (woroi@ cov mveipare viv Kali del Kal eis rods
aiévas Tay alavev. dynv.
{PREPARATION FOR THE ENTRANCE)
25 ‘O Stdkovos
"Ere tod Kupiov Senbapev
& tepeds edxrv Tod Oupidparos rijs eiodS0u tis cuvatews
‘O Gcds 6 mpoodeEdpuevos "ABE ra Spa, Ne Kat ABpadp rv Ovciay, Aapov
kat Zayapiov rd Ovpiapa* mpdode~ar kal €k yxerpds nudy Tov duaprodray rd
30 Oupiapa roiro els dopiv edwdias kal apeow rav duapriay Hydy Kal mavrds
Tod aod gov" Gre evdoynuévos tmdpxets Kal mpémer oot 7» Oda TH Tarpt kal
T® Yid kal T@ dyio Lvevpare viv Kal dei kal eis rods aidvas ray ai@verv, ayny.
& StdKkovos
Kupte ed dynoov
35 & tepeds éredxerar atr@
“O kipios Kal Oeds juav “Inoods Xpiords 6 dt trepBorrv ayabdrynros Kat
dxardoyxerov épwra oravpwbels kal Adyx7- Kal FAoLs mapHvac ji) amravnvdpevos,
6 thy Kpudiay Kal emidpoBov taitny rederhy €IC ANAMNHCIN alwviay huiy éxrevn
mapacxdpevos, evAoynoar tiv €v Xpior@ apxidiakoviay gov kal eddAoynoat
40TH eloodoy nua kal evrehas reheidoeey THY mapdoracw THs ecroupyias

a ae

The Liturgy of St. Fames

33

e cel , a > , > a > Xx ’ a , 3.48 A > 4 Aa a
NL@Y TAaVTNS TH apare avuTov €voTrAayxXVvid vu Kal det Kat Els TOUS Al@vas TwY

alavev. aun

eb} daroKpuTiKky) apd Tod Staxdévou

*“O Kyptoc eyAorical Kal d€imoa yas oepadixds Swpodhopioa Kai mpooaoat
_Thy Toviprynror @dyv Tod évOeartikod Kal rpicayiou TH dvevdeet kal bmepmAnpet

maons Ths dyvactiKns TeAeLdrnTOs viv Kal del Kal eis Tovs aid@vas TY alovey.

aun.

«MASS OF THE CATECHUMENS)

{THE LITTLE ENTRANCE)

Etra dpyerat & dpxiBtdKovos év rij
eid

‘O povoyerys Lids kai Aédyos
“a ~ 3 - ¢ ,
Tod Ocotd dOdvaros trdpyor,
karadeEdpmevos Oia Tiv 7 wet epav
cernpiav capxwbjvar ex THs
€ ‘4 7 % 9 -
ayias Ocorékov Kai decrapbévou
Mapias, aérpémrws évavOpary-
gas oravpwbels te Xpicré 6
Ocbs Oavdro Odvaroy rarhoas,
eis Ov THS aylas Tpiddos cuv-
f. ~ \ XN lal
dogagouevos 7S IIarpi kal TO

tw IIved 3 WG
ayio IIvetpari, cdoov jas.

“O tepeds A€yer Tiv edx av TavTHV Grd
TOV TUAGV Ews TOD OVoLAacTHplou

€

“O Oedc 6 TantoKpATwp 6
nymoc Kypioc 6 Sods nuiy cicodon eis

MEfPAA@ -

Ta Gyia TON dion Ota rhs éemdypias
TOU povoyevods ov viod, Kupiou bé Kat
Geod Kal owrnpos Nua ‘Incod Xpicrov*
ixerevouey Kal mapakadodpev THY ony
2 4 > \ ™ .
ayaOdrnra emedt) EmpOBo! Kai ENTPO-
MOI €CMEN péAAorTES TapecTdvat TO
dyi@ gov Ovovacrnpio, éEamdoretdov
>4? ¢ a“ ¢ A A , A
ep nas 6 Oeds thy xdpw cov thy
> \ \ c ‘ e na \ A
ayanv Kai ayiacov nay tas ypuxas
kal ta o@pata kal Ta Tvevpata Kal
> ’ 4 , ¢ a A
aAdolwoov ta Ppovnuata nav mpos
> , a > a
evoeBeray iva ev Kabapo avverdére
mpoodépapev oot AMPA AOMATA KapTra-
para €ic A8ETHCIN TOY NuETep@v mANE-
peAnparev Kal els ihacpov mavris Tov
Aaod gov’ xdpitt Kal oikrippois Kal
piravOparia rod povoyevovs cov viod
> es > \ > 9 4 2A
ped” od evdoyntds e€f eis rods aidvas

Tay aidvev. dauny.

Mera 16 ciceAGetv eis 1d Ouctacriprov Aéyer 5 tepevs

Eipnyn waéow
& dads

Kai 76 rvetbpari cov

6 tepeds

‘O Kiupws evdoyfoa mdévras huas Kal dyidou

on

20

30

35

5

10

15

20

25

30

34

The Syrian Rite

| ee 4 Pave 7 ~ ‘4 % > , ‘4 SN
eiadd@ Kal lepovpyia tév Ociwy Kal dxpdévtov pvotnpiov Kal

Tas pakaplas \uyas dvamavev peta aylwy kal dikaioy TH

aitod xdpitt Kal giravOperia viv Kai

> 7
apnv
eita Aéyer & dpxiBtdKovos ouvamrty

aiavas Tov alover,

"Ev eipjnvn rod Kupiov den 0a-

peV 6 Aads
Kipwe €Xénoov

‘Yrtp tis dvobev eippyns kal
Ocod piravOpwrias Kal co-
Tnplas Tav wWuyxdv hpav
Tod Kupiov denb@pev

‘Yrép ris elpjvns Tod ovp-
TavtTos Kéopov Kal évdoews
Tacav Tov ayiwv ToD Ocod
éxxAnoiay Tod Kupiou den-
bdpev }

‘Yrép owrnpias Kal ayTiAH-
Weos TOV dolwrdtov TaATé-
pov huev
aylwrdrov matpidpxov Kal

’"Iwdvvov od
OecodotrAov tod KaborLKod
adpx.emiockorov, TavtTos Tob
kAjpov Kal Tod diAoxpic-
Tov aod Tod Kupiov den-
O@pev

‘Trép adbécews TGV apapTidv

cvyxXophoews mAnp-

peAnpdtav huey Kal Tod

\
Kat

¢ ~~ tq ~ BI Qa 4

fuvobijvat has awd mdéons
OrAipews dpyijs
kal adydykns Kal émava-

kivdvvou

+ EB. XN

det Kal eis Tovs
kal 6 tepeds émedxerar émucAdpevos

Oiktipmon kal €AEHMON,
MAKPOOBYME Kal TIOAYEAEE Kal
BAHOINE Kypie, ErtiBAEYON €2
ETOIMOY KATOIKHTHPIOY Coy Kal
ETAKOYCON HU@Y TOV Cav iKeET-
@v Kal pf¥cal mac am0 mavTos
meipacpod diaBoAtKod TE Kai
avOpwrivov Kal ph adroorhons
ab huav thy atv Bonbeav
pnde Baputépas THs hperepas
duvdpews traideias éemaydyns
hutv hpets yap ovx ikavol
mpos TO vikav Ta avTimin-
rovTa, od d& duvvatis ef Kv-

ple eis TO ode Ex TdvTOY

TOV évavTL@dTeYv’ cacov
Huds 6 Ocds ex tov dvcyxepay

Tob Kécpou TovTov KaTa& Tiy
S. 7 ad >
XpnoToTnTa Gov Omws Eiced-
/ > > a U
Oévres EN KaBapA. CyNeEIAHCeEl

mpos Td ayiby cov Ovc.ac-

THplov TOY paKkdptoy Kal
Tpicdylov tuvoy avy Tats
b] 4 4 >

émoupaviais duvdpeciy a-

Katakpitws dvaméuropév oot
\ ‘ 4 lA \
kal Thv evddpecrov co Kal

7 > A
Ociav émitedécavres eELTOup-

The Liturgy of St. Fames 35

otdcews éxOpév Tob Kupiov yay catagimboper ris alwviov

denbdpev a (ais
Ths wavayias dypdvrov brrep-

evddgov evrAoynuévns Seo-

moivns npav Oeordxov kal 5

deimap0évov Mapias, rob

dytov "Imdvvov tod évddgou

mpopyrov mpodpopov Kal

Bantictod, tav Oclov Kal

Tavevpypov atrocrbvwv, év- 10

ddgwv mpodntav Kal dOXo-

popov paptipey Kal mav-

Tov Tov ayiwv Kal dikaiov

pvnpovedowper Oras edyais

avTav Kal mpeoBelas of 15

mavres éXenOGpev

éxpavyots |
drt Srioc ef Kidpie 6 Oeds Hudv Kat én Srioic KatorKeic
kal émanatayy Kal ool thy ddgav Kal rov rpicdytov bpvov
dvaméumopev 7 Ilarpi cal 76 Tid kal 76 ayio Tvetpare 20
viv kai del Kal eis rods alavas Tév aldvev
& Aads
Apny

kal of WaArar TOV TpLTdyLov

“Arioc 6 @e6c, drioc icyypéc, Srioc dOdvaros 25
> 4 e cand
eA€ENoov nuUas,

(THE LECTIONS)
‘O tepets
Eipjvn réow
ddads 30
Kai 76 mvedpart ood
5

36

The Syrian Rite

Ot dvayvaora, MPOKEIMENON.

Kat ANOZTOAON.

*O WaArns 76 AAAHAOYIA. *
“O tepeds edx rv Tod Oupidparos mpd Tod evdayyeAlou

5 [ol te merAnpopéve méons edadias Kal edppootvns

Kuvpie 6 Oeds judy é€ av dédmxas iptv mporpépopév cor 76
6vpiapa otro’ dvadngpOjrw dy SeducOa evdridv cov Ex

Tevixpav hudv yxeipov els Td dyiov Kal bmepovpdvidy cov

Ovoiacrhpiov eis dopiv edwdias, eis Apeotv Tov dpapTidv

“A eee 5 ~ a * 2 4: 9 ~ ‘
10 HU@Y Kal eis iAagpoyv TOO AaoU Gov’ yxaplTL Kal O/KTIppols Kal

giravOpwrig to povoyevods cov viod pel’ ob evdoynrods ef

‘ a ? ‘ > la ‘ ~ , “A
guy T® Tavayl@ Kal ayade Kal (w@oTol@ gov mvevpaTt viv

Kal del Kal €ls TOvS aidvas TOV aidveov. |

*O SidKovos
15 Eitropev mévres Kidpte €dén-

5 Aads
Kdpte éXénoov

oov

Kypié TranTOKpATop 6 G€0C TON
TIATEDON HMON OedueOd cou

20 €TTAKOYCON
‘Trép tis dvobev eipjyns Kal
THS cwTnpias Tov WuyXdv
hpav tod Kupiov dendapev
‘Trtp ris elphyns Tod otvp-
25 @WavTos Kéapov Kal évd-
cews Tacéy Tov aylwv Tod
Ocod EexkAnoi@v Tod Kupiov

den bapev
‘rtp cwrnpias Kal avTidAy-
30 ews ToD aylwrdrou myov
*"Iwdvvov marpidpxou, Tav-

*O tepeds edx iv mpd Tod evayyeAlou

"EAAaMYON EN TAIC Kapaiatc
HMON girdvOpwre Kipie 76
THS ons yvdoews aknparoy
gas Kal toYc THc AlaNnolac
Apav SudvoiEov SmOadmoye els
Ti Tev EevayyEALK@V GoV Kn-
puypdrav Karavénow' evbes
hiv Kal Tov pakapiwy cov
évrorav bbBov iva tac capKi-
KAC €MOyYMiac KATATATHCAVTES
MVEVMATLKIY TodTElav peETEr-
Odpyev, mdvra mpos evapé-
oTnow Kal gpovodvres kal
TpaTTOVTES

The Liturgy of St. Fames

Tos TOD KAHpou Kal Tob gidAo-
xplarov rAaod dedpcbd cov
émd Kova ov
€ ee | aA ~
Trép rod pycOfinal Huds ard
TAcHC OAlyewc OprHc KwW-
A ‘ > ’ >
Oivov Kal ANArKHC, alx-
padrwoias, mikpod Oavdrou
kal Tav dvopidy jhuav ded-
peOd cou émrdKovcoy
€ . ~ ~ Lo)
Lrép Tod meptectotos aod
wt 7 > X
kal dmekdexopévov 76 Tapa
“a 4 S 7 wf
gov mAovcLov Kal peya €XeE-
os ixeredouév oe omdayy-
vioOnri Kai €dh€noov

avrt rod “EXEénoov jas 6 Ocds
TOUTO
Zacon 6 Meds TON AdON COY Kal
> , ‘ U
€YAOPHCON THN KAHPONOMIAN
coy, émickéyar Tov Koopév
gov EN EAEEI KAI OIKTIPMOIC,
YY@CON KEpac xploTiavaey
TH Ovvdmet Tod Tipiov Kat
(worrotod aTavpov, TH mpeo-
4 ~ f. >
Bela tis mavdéyvou eddoyn-
? 7 € “~
pévns Seomoivns huav Oeo-
, “~ , ‘
ToKov, TOU mpodpdpmov Kal
Tav admoctéAwvy aov Kai
mdvrov tTav aylwv cov ike-
Tevouev oe trodvédce Kipie
émdkovoov hpuav Seopévov
ber a Weg
gov Kal €AEnoov

37

10

20

25

30

38

6 Aads
Kipwe €dénoov

éx tpirou

The Syrian Rite

éxavyots
50d yap «i 6 ebayyehiopds Kal 6 poticpds, cwrip Kal dvdrag
Tov Wuxev Kal Tov copdtov tay 6 Ocds kal 6 povoyevijs ov
vids Kal 76 mvedud cov Td Tavdyiov viv Kal del Kai els Tovds

aiavas TOY alovev

6 Aaés
10 "Apny

& dpxLBtdcovos

? ee ‘4 3 7
ITpécyxopev tH ayia dvayvéou

6 tepevs

Eipjvn maou
15 6 Aads

Kai 76 rvedpari ood

5 dpxiBidkovos

“Op00 a&xovowper Tod a&ylou evayyediov

TO EYAIEAION

20 kat pera Td evayyéAvov 6 tepevs

Eipjvn cot
6 Aads
Adga co Kupee.

«MASS OF THE FAITHFUL)

25 {THE PRAYERS)
*O Stdkovos ‘O tepeds érrevxerar ot Tws
SXorAdowpev ExTevOs ‘O evnxtioas Huds Ocds ra
5 dads Ocié cov Abyia Kal cwrnpia,

Kidpie €Xénoov
30 Ev eipjvn trod Kupiov den66-
pev

gpeoricov Tas Wuyds huey TOV
apapTwra@v els THY TOY Tpo-
avayvacbévTav KaTdAn uw os

The Liturgy of St. Fames 39

‘Trép ths dvobev eipyvns Kai mA MONON AkpoaTac 6hOjvat
lo “~ A >
Ocod giravOperias kat cw- Tay TvevpaTiKGy gopudTov
Tnpias Tov Wuyav huey TOO GAG Kal ToIHTAc mpdgewv
Kupiov denbapev dyabay mioti peTepxopéevous
we X a Bee a 4 ea. 7 #
Lrép tis ciphyns TOO obprav- avvmovdor, Biov dmepumTov, Tro-

nea]

rf tt vs > Ff
TOS KOopLov Kal Ev@oEwS Ta- AiTElav aVeyKANTOY
cav tav ayiwv tod Ocod
éxkAnoi@v Tod Kupiov de-
nOdpev
ct ~ aA >
Trép cwrnpias Kai dvTiAnWeos Tod dytwrdrov huadv Iwdvvov to
7 A “A 7 ‘ lo 7 A
TaTpLapxov, TavTos TOU KANpou Kat Tov didoxpictou Aaov
Tod Kupiov denbapev
¢c X 3 7 c ~ € ~ ‘ Ua
Trép adpécews dpapridy hpav kal ovyxwophoews TANUpEANL-
drov Kai Tod pucOjvat pads add mdons Odpews dpyhs
kwdbvov Kal dvdéyKns Kal émavactdoews éxOpav Tob 15
Kupiov den@opev
Tiv hpépay macav Terelav ayiav eipnyikiy Kal dvapdprnrov
pep yiav eipnyixi vapdprnt
of mévres mapa Tod Kupiov duedOeiy airnodpeba
6 Aads
IIapdéoyou Kupre 20
“Ayyedov eipivns, miotov ddnyév, diAaka TY Wrydv Kal TOV
- € ” A ~ 7 > P 4
copdtov pay mapa tod Kupiov airnodpcba
Pd : ee ~ £ “~ ‘ ~ f
Svyyvépnv kal dpeow tov dpapriov Kal Tov TWANUMEANPaTOV
€ 4p X ~ 7 ’ ?
huev mapa Tod Kupiov airnodpcba

iS)

Ta Kad& kal ovpdépovta tais wuyxais hudv Kal eipivnv TO

? X Aa 7 > 7
Koop Tapa Tod Kupiou airnodpeba

5

Tov brérourov xpovov tis fans hya@v év eipivn Kal byreia
> 7 + a Ta >’ -
€xTedécat mapa Tod Kupiov airnodpucba

Xpioriava Ta TEAN THs Cos huav advddvva averraicyvvTa Kal
Kadjv amrodoyiav Tiv ei Tob PoBepod Kat dpixrod Bipatos 30

lo) ~ > 7
Tod Xpiorod airnowpeba

40 The Syrian Kite

Ths mavayias axpdévrov brepevddgov deoroivns judy OeordKov
kal deurapbévov Mapias, rod dylov "Iwdvvov rod évdégou
mpopyrov mpodpbmou kat Bamricrod, Tav Oelwv Kal mravev-
pipov droorbdwr, evddgwv mpopyntav Kal d0ro0pbpwv pap-

5 Tipev peta mévrov Ttav dyiov Kal dixaloy pynpoved-
cavres éavtods Kal GdAHAoS Kal Tacav Thy why hudv
cal n~ “ ?
XpioTG TE OcG Twrapabdpcba
é Aaéds
Sot Kvpie
10 éxghovyots
a 3? na “A ~ >
évy Xpiot@ “Inood 76 xupio judy pel ob eddoynTds ef ody
“~ 7 \ > ~ \ “ - “~ ‘
7 travayim Kai dya0@ Kal (worod cov mreduati viv Kal
det kal els Tos aidvas To aidver
6 Aaéds
15 “Aphy
& lepevs
Eipnyn wéow
6 Aaéds
Kai 76 rvedpari cod
20 5 Stdkovos
\ \ ¢ “~ “ 7 7
Tas kepadas hpav TO Kupio kXivopev
6 Aadés
Soi Kipie
5 tepevs érrevdxerar Aéyov
4 \ “~ > “~ \ € \ “a
2, Méomota woroit Kal tav dyabev yxopnyé 6 Sods Tois
dvOparrois THN MAKAPIAN EATIIAA THS AIWNIOY ZaFic Tov KUpLOV
e ~~. ~ va 7 ~ > c ~ \ 4
jhpav Inooty Xpiotév: Karagiwoov judas én Apiacm® kal TavTnv
\ 7 > 7 7 > > lA lou
co. THv Ociavy émiredéoat etTovpyiav. «is dmbd\avow THs

HeAAovonS pakaploTynTos

40 éxdavycis

ii 2 5 A , 4 \ bf ~

dros bd Tod Kpdrovs cov mdvroTe GuAaTropevar Kal eis POS

adnbeias ddnyotpevor colt tiv ddgav Kal tiv edxapiotiay
“~ £ 7

> 7 “~ ‘ ‘ “~ Cc“ ) 4
dvatéumropev TO Ilarpi cai 76 Tid Kali TO ayio TIvedpare

~ + Sas Gass \ A A 27
VUV KQ@l GEél KL ELF TOVS AlWYAS T@V ALWVO@V

The Liturgy of St. Fames

3 Aube
- "Apny.

{THE GREAT ENTRANCE)
*O StdKovos
My tis Tév KaTnXoUpévov’ pH TIS TOY apviToV* ph TLS
Tov ph dvvapévoy tpiv ovvdenOjvat
"AdAjAovs erriyvare’ Tas Odpas* d6pOoi mdvTes,

*O dpxtBStdKovos
“Er. tod Kupiov denbapev
& tepeds edx iv Tod Oupidparos
Aéorora tmavroxparop BaciAef tric AdZHC 6 Oedc

¢ > ‘ \

O E1IAWC TA

ee cA
ayia wpa

& e

TIANTA TIDIN TENECEWC AYTON, AUTOS Ma pEco Huiv év TH
- > la \ uA € ~ > QA > 7
TavTn émikadovpévois oe Kal AUTpwcal Huds amd aicxdvns
Tapamtaudtrav, Ké0apov ipav Tov voty Kat Ta hpovipara
amd piapav émiOvpidy Kai Koopikns amdrns Kal méons dia-

~ 3 7 A , > A € nw ~ @ A“
Borikhs évepyelas kai mpdodeEat ex xeLpos Hudy TOV apapTorAdY
TO Ovplapa TodTO as mpocedé~w tiv mpoapopav “ABer Kai Noe

> a \ \ ‘ \ ?, ~ 2. F e: 2

kal Aapov kal Sapov}r kal waévtev Tov dylwv cov, pydmenoc
NaS ATO TANTOC TIONHPOY Mpaypatos Kal CHZWN Eic TO WaVTOTE

’ a“ sy a ‘ , N , es
evapeorely Kal mpookuvely Kal dofdfew oe Tov Ilarépa Kai tov
povoyevn cov vidv kai Td mvedud cov TO Tavdy.oy viv Kal del

anv

“O tepeds eiodywv Ta Gyra SHpa A€yer

Tv edX IV TavTHY

“O Ocdc 6 GEdc AMON 6 Tov ov-

padvioy aproy tiv tpopyy rod mavros

kal els Tovs aidvas Tov aldver,

Kai dpxovrat of dvayvaorat Tod
XepovBiKod

Srynodrw m&ca cdpz Bporeta

Kal oTHT@® meta doBoy kal
tpdmoy Kal pndty yhivoy év
éavTh AoyifécOw, 6 yap Baci-
Aeyc TON BacikeYONTON Xpic-
Tos 6 Oeds hud mpoépxerat
opayiacOjva Kal doOjvat eis
Bpacw Tots morois, mpon-

, ‘ , Cte ss a ‘
Kéo pou Tov KUpLoy Nay “Incovv Xpiorov
EZAMOCTEIAAC COTHPA KAi AYTPWTHN
kal evepyérny eyAOfoyNTa kal dyidCovra
npas* avros etAdynoov thy mpdbeow
tavtnv Kat mpdadeEa adriy eis rd
bmepovpavidy cou bvaracrnptoy, pynpd-

¢ > 4 4 , wn
vevooy as ayabos kai piddvOparos tay
mpooeveykavrayv kat d’ ods mpoonyayov

Io

kal nuas dxarakpirous StapvAakov ev TH} 35

42 The Syrian Rite

yotvrat d& rovrou of xopol Tay tepoupyia trav Beiwv cov pvornpiav®
Te \ , , ~ Srenyiacra kal dedd£aorat rb rdvtipov
ayytAwv META TaONS apx7s ‘ Sa - \
oe A ‘ : kai weyadorperres Gvoua cou Tov Ilarpos
Kal eLovoias, T& MOAVOUMATA al rod Yiow Kai rod dyiov Tvevparos

, > wa é Z pov kat det Kat eis rovs ai@vas Tov
xepouBin Kal Ta éLamrépvya

5 wepadip Tas dels KadAvTTOVTA —
kal Bodvra tov duvoy ’AdAn-
Aovia
6 tepevs
Eipyvn waow
10 6 Aads
Kai 76 rvedpart cod
5 Stdkovos

Kipie edrOynoov
: & tepeds

c o 2A

15 EyAorutoc 6 Oedc 6 eYAOP@n Kal ayid¢wy mdvras imadc emi

a 7 ~ 4 ‘ bd , , ‘ \
Th mpobéce. tav Ociwy Kal dypdvTwv pvornpiov Kal Tas

pakaplas Woyas dvaratey peta adylwv Kal dixaloy viv Kai
del kal els Tods aidvas TéY aidver,
{THE CREED)
. *O dpx.BtdKovos ,
"Ev copia mpocxopev
dpxerat 6 tepevs
ITioretw eis Eva Oedv Ilatépa mavroxpdtopa mount ovpavod
Kal yns épatav te wdvTwy Kal dopdtav, Kail els Eva Kvpiov
25 Inootv Xpiorov tov vidy tod Ocod rdv povoyevh Tov ex Tob
IIarpis yevvnbévra mpd rdvrov Tdv aidvev, pos Ex pwrés,
Ocdv ddrAnOivov €x Oot adAnOwod, yevynbévta ov troinbévra,
épootciov T@ Ilarpi: dt’ ob Tra mévra éyévero’ Tov &’ Huas

‘ 3 , Say ‘ ¢ 2 , , 2 a
Tovs avOpémous kal did Thy hpetépav cwTnpiay KaTedObvTa EK TOV
30 ovpavav Kal capxwbévta éx IIvedparos ayiov Kai Mapias ris
, A>, S 7 © ¢ X “~ tpn
mapbévov Kai evavOparnoavTa, ctavpwobévta Te trip Huey él
TIovriov IIiAdrov kai wadévra Kai tapévra kai dvacrdvta TH

The Liturgy of St. Fames 43

Tpitn hepa Kata Tas ypadas kal dvedOdvra els rods ovpavods
kat Kabe(opuevov éx de€idv tod Ilarpds kal médw épydpevov
pera dbEns Kpivat (@vtas Kal vexpots’ ob THs BaciAElas ovK EoTat
tédos. kal eis 7d vedpa rd dywov 7d Kbpiov 7d <worody 7d
ex Tob ITarpds éxmopevopevoy 75 adv IIarpi xal Li6 cvpmpoc-
Kuvotpevoyv kat cuvdogacépevoy Td AaARoay Oia TOV TpopyTor.
eis piav dylav KabodrrKhy Kal dmooroAKhy éxkAnolav’ 6p0-
doy ev Bdrricpa eis &heow dpaptidv’ mpocdoK@ dvdoraow

veKp@v Kal (wiv ToD wédAXOVTOS aldvos. apn,

{THE KISS OF PEACE)

Kai émevyxerat kAlvas tov adxéva
‘O mdntwn Oeds Kai AectiédtHc aélovs Huds amépyaca THs
dpas Tavrns Tods dvagiovs pirdvOpare iva kabapedovres TANTOC
AdAOY Kal éons YtroKpicewc Ev@OG@pev GAAHAOLS TH Thc EipHNHC
kal thc drdmHc cyndécm@, BeBasodpevor TO TAS ons Ocoyvwotas
aylacp@ dia Tod povoyevods aou viod, kupiov dé Kal carfpos
hpav “Inood Xpicrob pel od edrdoyntos ef odv TE wavayio Kal
aya0G Kai (wore cov mvedpate viv Kal del Kal els Tovds
alévas Tay aidvey, ary |
& dpxtBidcovos
Sropev Kaos
’Ev eipnyvn tod Kupiou denbdpev
6 tepevs
“Ort Ge0c eiprinuc éA€ous dydmns OIKTIPMAN Kal diravOpwrmias

tmdpxers Kat 6 povoyerfs cov vids Kal Td mvedud oouv 7d
Tavaylov viv kai dei Kal els Tovs aidvas Tov aldvev

& Aads

‘A uhy

6 tepevs

Eiphyn raéow
6 Aaés

Kai 76 rvedpart cob

5

Io

1§

20

25

30

44 The Syrian Rite

& dpxiStdKovos

U

‘Ayamjowpev dAMAoyc EN HIAHimaT! Ari@.

{INCLINATION >
Kai méAw

5 Tas Kepards tpav 76 Kupip kXivopev
& tepeds ErxAwopevos Aéyer Tiv Edy yv TavTHY
€ a a
O pévos Képios kai éXepxpuov Ocds rots KAlvovet Tods EavTov
avxévas évériov tod dylov Ovoiacrnpiov Kal émi(ntovot Tas
, X DS 2 la Z
Tapad cov mvevpatixas Owpeds eEambore:Aov THY xdpiy gov THY
10 dyabiy Kal eyAOrHCON WadvTas HMAC EN TIACH EYAOLId TINEYMATIKH
kal dvaghatpér@, 6 EN YYHAOIC KATOIK@N Kai TA TATTEINA EOP@N
éxpavyors
ii > a ‘ A ‘ c ’ \3 7 \
drt aineTON Kal mpookuyynTov Kai YTIEPENAOZON UmrdpxeL TO
mavdylov GNomd gov Tod Ilarpds kal rod Yiod Kai Tod ayiov

4 ~ ne ees Ss > \ ba) “~ +7
15 ITvedparos viv Kal adel Kal €ic TOYC alMNAC TOV alover,

€OFFERTORY PRAYERS)

*O Stdkovos trove? KaQoAtKiy cuvaTrThy *O Stdkovos
"Ev eipqvn tod Kupiov den6a-
pev
20 6 Aads

Kédpte €Xénoor

Kupte evAdynoov
6 tepevs
‘O Kuptos etAoynoet kal ovvdiakovn=
gel maow Hiv tH avrov xdpiTt Kal —
Ooov éAénoor oixteipynoov Kal honey
Sragtragov huads 6 Oeds TH wat ri ey
of xdpite
25‘Ymrtp tis dvwbery eiphyns Kal

*O Kuptos etAoynoet Kat aiovs moun-
oe THS TapacTdcews TOU dyiov Ovovag=
tnpiov mavrore viv kal del Kal eis Tovs
ai@vas tév alovev

Kal mdAw

Ocod piravOporias Kal co-

Tnplas TY YuxXav hudy TOD

Kupiov denbepev
‘Yrtp rhs elpqyvns tod ovp-
30 mavTos Kécpouv kal évdoews

Tacav Tav ayiwv Tod Ocod

Eyaorutéc 6 Oedc 6 EYAOFAN Kal
dytalwv mavras HMAC em TH Tapacracet
kal fepovpyia tev dxpavrav avrov
pvotnpiay viv Kat dei Kal els rovs
aidvas Tay aidver.

GO

The Liturgy of St. fames

éxxAnoiay tod Kupiov de-
nO@pev 5
‘Trp tis dylas KaboArKhs Kal
> ~ > 2 ~
QTOOTOALKHS EKKAnoias TNS
Sri ~ , ?
amd ys [mepdrov] péxpe
Tav mepdtov avTns ToD Kv-
plov denOdpev
‘Ynép tév edoeBeotdérov Kai
Ocoorémrov dpboddgwv huav
7 4 lo
Baciréov, ravrés Tob Tada-
tiov Kal Tob orparomédou
aitav, Kal ths ovpavdder
BoHOelac cKémHc Kal vixns
abrav tod Kuptov denbapev
‘Tntp ths ayias Xpicrod rod
Geod tpyav brews Kal Ths
- tA ,
Bacirevotons, madons 0-
ews Kal xdpas Kal Tov
6p9odégov micre: oikotvTwv
év. abtais tod Kupiov ée-
nOadpev
‘Trip trav KaprogopotvTwy Kat
KaAXlepyotvTav = év Tals
£ r 3 ~ a 3} 7
aylais Tod Oeod exkAnoiats,
fepynpevay TaY TeEVAToV
. “~ » Ee “~ ?
Xnpav Kai dppavaev, ~evov
kal émideopévov, Kal TOV
Helv

pynpovetey aitav év Tats

> ? 4

EVTELAAPLEVOV DOTE
mpocevyais Tod Kupiov de-
noadpev.

c A lal rd U4 . 2

Trp rév év yipa Kai ddvva-

45

Etra odpayiter td SHpa 6 tepeds kai
tordpevos A€yer kad” EavTdv otTws
Aoza én yyictoic Oe@ kai én. ric

> ’ 7 > ’ > ’ >

€iPHNH, EN ANOP@TTOIC EYAOKIA (€k Tpt-

’ ‘. , > ’ ‘
rou) Kypie TA yelAH MOY ANOIZEIC Kal
TO cTOMA MOY ANarreAel THN AINECIN
coy (& tplrov) TIAHpmeHtw TO cTOMA
Moy ainecewc Kypie, OTC YMNHC® THN
AOZAN Coy, OAHN THN HMEPAN THN ME=
radomperreian (é« tplrov) tov Ilarpds.
aun. dun.
dylov IIvevparos. dynv. viv kal det
kal eis rovs alavas Tay aidvey. dyn

kal érucAwopevos evOev kal évOev Aéyer

Kat rov Yiov. Kal Tov

Meradynate TON Kypion cyn émoi Kai
YY@CWMEN TO ONOMA aYTOY étti TO ayTO
Kal dtrokplvovrat

TIneYma Arion émreAeycetat éni cé Kai
Aynamic ‘Yyictoy émickiacet coi
celta dmdpxetar Tav evxGv Tis mpocko-

prdijs Tod ’laxwBou

‘O émioxeypdpevos Nas év éhéet kal
olxrippois Séorora Kupte kat xapiod-
pevos tmappnoiay nuiv rots rametvois
kat Gpaprodois Kal dvagiors Sovdos
gov mapectavat TO ayiw cov Ovotac-
Tnpi@ Kal TpOchepeIn wor THY PoBepav
TavTny Kat avaipakroy Ouciav yep TOV
Hmerépov dyaptnudrav Kal TON TOY
Aaoy APNOHMAT@N’ emiBAeroy én’ ene
TON 3ypeion AOYAON cov kal e&ddeupdv
pov Ta mapanta@pata Sia THY ONY Ev~
omAayxviay kal KABAPICON prov Ta XEtAn
kal tiv Kapdiay and TANTOC MOAYCMOY
CapkOc Kai TINeymMaTOC Kal dmdéotnoov
dn’ é€uov mavra Noyiopoy aicxpdv Te
kat doiverov Kal ixdvaody pe TH AYNA-
Mel TOY mavayiov wou TMNEYMATOC els
TH Aetroupyiay ravryny Kat mpdade§ai

on

°o

ww

35

pe Sia tiv ayabdrnrad gov mpoceyyi- 4°

a , , ‘
(ovra to dyi@ cov Ovotacrnpio Kai

Io

15

20

25

30

46

i
pia
7 ‘ “A ¢ 4 t
VOVT@V KAl TMN U7TO TINEYMA-

dvT@yv vocotvTeY Kap-

TWN AKADAPTON ENOYAOYME-
NON, THS Tapa Tod Oecod
Taxelas idoews Kal owrnplas
avtav Tod Kupiov denbapev

‘Trép trav &v mapbevia Kal

€ 4 ‘ 3 ra > Sar
dyveia Kal doknoe Kal év

lanl VA v4 ‘
cenv@ ydéuo SiaydbvTev. Kal
TOV EN OPECI Kal CTTHAAIOIC
KAl Taic OTTaic THe rric @yevi-
fopévov dolwv tarépwv TE
kai ddehpdv rod Kuptov

denOdpev

‘Trrép mrcévT@v ddoiropotytov

gevitevovT@v x ploTiavav Kai

~ 2 > 7 ‘
Tov €v atxypadwoias Kal
éfopiais Kal év gvdaxkais
kal mikpats dovAciats dvTov
adedpov Huey, eipnvixas
éravidov avtav tot Kupiov

den bapev

‘Trép Tov TapbvT@v Kal cvvev-

Xopévov Huiv ev tabrn TH
ayia dpe kal év TavTl Kap
Tatépov Te Kal ddedpav
hpOv, orovdns Kapdrov kal
mpobupias abtav Tod Kvpiou
denbdpev

Kai trép wéons Wuyis xpic-
Tiavns OABopévns Kal kaTa-
Tovoupévns, €déous Kal Bon-

The Syrian Rite

evddxnoov Kupre Sexra yevéoOar ra
mpocaydpueva cot raita Sépa dia Taev
NHETEp@v xElpav ovykataBaivey rais
€puais doOeveias kat mi Amoppiyyc me
amd TOY Mpocw@moy coy pyndé BdeAdEn
THY euny avakidtnta GAN’ EACHCON ME
KATA TO Mera EAedC Coy Kai KATA TO
TAHOOC T@N OIKTIPM@N COY mapéveyke
TA ANOMHMATA Moy fa dkard«puros
TpovehOay KATENWTION THC AGZHC wou
katafiwO@ tis oKémns Tod povoyevods
ca 4 a > / ~
gov viov Kal rhs éAdAduWeos Tod
’ , ‘ \ ¢ an
mavaytov IIvevparos kal wn @s AOYAOC
¢ ’ > ’ ’ > x €
AMAPTIAC ATTOAOKIMOC FENWMAl GAN’ as
SovAos ads e¥pm ydpin Kai EAC Kal
» an aS td \ 2
ddeow dyapriav évamidy cov kat én
T@ NYN Kai EN TH MEAAONTI AI@NIT Nal
déomora MANTOKPATOP sravrodivape
Kypie €iCAKOYCON THC AeHCew@c MOoY* ov
g9¢« > nw n
yap et 6 TA MANTA ENEpr@N én TAC! Kal
THY Tapa oov TavTes emicnTodpev emt
mao BonOedy re kal avridn vw Kat Tod
povoyevots gov viod Kal Tod ayabod
kat (worouod Kal 6poovoiou Lvedparos
vov kal eis trols aidvas rd alavey
kal émovuvadret tiv evxyv TavTHY

‘O Oeds 6
d&harov dpiravOperiay tzano-

Aid TTOAAHN Kal

CTEIAAC TON MONOPENH ou YON
€ic TON KOCMON fva@ TO TIETTAANH-
MENON €TTANACTPEYH TIPOBATON’
an ¢ ~ ‘ c
Le} drrooTpadis Huds Tovs duap-
Twoods EyyxElpodvTds cov TH
lal 4 ‘ > 4

poBepe tatty Kal dvaimdkro
Ovoia: of rap émi Taic AlKkalo-
CYNAIC HM@N TreTTIOIOGTEC Eo pey
> 7. ee | @ t ~ 2 “~
BAN Ertl TH EAEEI Coy TO 4YAOD

’ & X la ~ .
du’ of 76 yévos Hav Trepimoii

The Liturgy of St. fames

~ \
Oeias Ocod emideopéevns, Kat
émiatpopns T&v memrdavn-
7 ¢€ ? A > 4]
pévov, vyiias Tov aabe-
votvTov, avapptoews TeV
aixpaddérav, dvatratcews
T@V TPOKEKOLUNMEVOV TATE-
pov Te Kal addedkpay Tod
Kupiov denbopev
‘Trép adgécews dpaptiay Kal
avyxophoews TAnppeAnpa-
Tov hav Kal brép Tod
£ ~ € ~ > _ 4
puoOjvat huas ands wdéons
Oripews épyfs Kiwdbvou Kai
avdykns Kal émavactdoews
éxOpav rob Kupiov den6a-
pev
? , € X > ‘4
Exrevécrepoy brép evxpacias
+7 BA 5 “~
aépov, duBpev eipnyikar,
Spdcwy dyabav, kaprév ev-
7 7 > rd \
popias, TeA€cias eveTnpias Kal
Uirép TOY cTeEpANoy TOY ENIay-
toy Tod Kupiov denOdpev
€ X ~ > ~ XN
Lrép Tod cicaxovobjvar Kal
evmrpoacdexrov yevéobar tiv
dénow hyav évdmiov Tob
coi Kai Tob karameppOjvar
Hpiv wAovoia Ta €XEn Kal
TOS OlKTippods advTod Tod
Kupiov den6apev
~ , > ry e
T's mavayias dypdvrov biep-
evddgou evAoynpévns Seomrot-
vns pay Oeorékov Kal del-

47

ixerevopev kal trapakadodpev
‘\ ‘ 3 lA o ‘
THY onv ayabétnta tna mi
yevyTat €ic KaTadkpipa TO a@
cov 7d oikovoynber hpiv Todro
+ 7 va b 3
Tpos TwaTnplavy puoTHpioy aA
eis €fddenpiv duaptiav, «is
3 7 “~ \ 4
dvavewow Wuydv Kal copd-
Tov, eis evapéotnow Tod Ocod

kat Ilarpés' év éd€e kai
piravOperia tod povoyevodis
cou viod peb’ of eddAoynrtos ef
adv 76 Tavayio Kal aya6 Kal
(@oTrol@ cov mvetpart viv Kai
adel eis Tods aidvas
érépa edx7y

Kipte 6 Oceds 6 xKrigas qpas Kai
dyayay els rhv Conv ravtny, 6 brodei-
Eas piv Odoyc eis cwrnpiay, 6 yaptod-
Hevos npiv ovpavioy pvotnpiov dro-
kadvyw kal GEMENOC Tas cic THY Ala-
KONIAN TauTnvy €N TH AYNAMEI TOY
mavayiov gov TINEYMATOC’ €YAOKHCON
déomota yevérOar iMac AlaKONOYC TIS
KAINHC gov AlAOHKHC, Aecroupyovs Ta
dxpdvrev cov pvotypior, kal mpdaSeEat
npas mpoceyyiCovras tH ayia cov bu-
ctactnpi® KATA TO TAHOOC TOY éAEOYC
coy iva Gor yevaopeba rod mpocdEpein
got AMPA TE Kai OyCiac YEP Te EAYT@N
Kal T@N TOY AAOY ATNOHMAT@N Kal Sds
nuiy Kipte pera mavris pdBov kai
auvednoews Kabapas mpockopioca cot
THY TINEYMATIKHN TauTHY Kal avaiwakroy
Oycian qv mpoodekduevos cis rd &ytov
kal irepoupdnor Kal voepdy gov buatac-
Thptov cic OCMHN €YWAIAC avTiKardrep-
Yor nyiy thy xdpw Tod mavayiou cov
mvevpatos* val 6 Oeds éniBdeWov er’

on

Io

al
on

is)
on

Io

48

The Syrian Rite

mapbévov Mapias, rav aylov
kal paxaptov Iwdvvov rob
evddgou mpopyrou mpodpbjov
kal Bamrictod, Tav Oelov
kal mavevpypov arocr odor,
Yrepdvov toi mpwrodiaké-
vou Kai mpwroudprupos, Ma-
céws ’Aapav ‘HXiov ’EXuo-
catov AaBid Aavijrd Trav
mpopntav Kal mdvTav Tov
dylov Kat dixkalov pynpo-
vetoopev Oras evxais Kal
mpecBelas avdta@v of mavres
éXen b@pev

13 Kat odrép tév mpoKkepévov

20

Tiulwy erovpavioy appitov
axpdvrov evddgov poPepay
~ 7 2 ‘
ppiktav Oetwv ddpov kal cw-
~ ~ 8
Tnplas Tob mapecT@Tos Kal
? | Be e 7
mpoopépovTos avTa lepéws
Kvpiov rév Ocbv ixerevowpev
& Aads
Kipie €Xénoov

éx tplrou

neds kal émide emt THN AOPIKHN AATPElAN
Hpaev tavrny kal mpdodeEa aitiy as
mpowedeEw “ABEA TA A@Pa, Ne tas
Ovaias, Mwcéwe Kai Aapon tas fepw-
ouvas, DAmOYHA ras EipHNIkAc, AaBid
THY peTavorav, Zayapioy TO Bymiama® ws
mporedé&w €k xelpds Tav ayioy cov
dmrooré\@y thy ddnOwihyv tavrny a-
tpelav ovras mpdadeEat Kal ex xerpav
pov tv dpaptodGy ra mpokeipeva
Sapa tatra ev ri xpnordrnri cov kal
dds fenécOat THN TpocmopaNn jpyav
€YTIPOCAEKTON HPIACMENHN €N TTNeYMaTI
ari@ els €idkacpa Tév nuerépov mAnp-
peAnpdrey Kai TON TOY AAOY APNOHMA-
TWN Kal eis dvdmavow Tav mpoKeKowun-
véveay Yuyay iva kal qyeis of rametvot
kat duaptdol kal dvdfsot Soddoi gov
katagiwbévres adddws Aetroupyeiy TH
dyi@ gov Ovoiacrnpia AdBopev Tov
picOov TAN TICT@N KAl PONIMWN
OIKONOMON Kal €YP@MEN YAPIN Kai EEOC
€v TH HMEpA TH hoBepa Tic ANTATIOAO-
cewce coy ris Sixaias Kal dyabijs.

érépa ed} TOD KatameTdopaTos

Eyyapicroymen coir Kypie 6 6€0c
juav OT! ed@Kas nuivy TappHcian eic
THN EICOAON T@N ATIMN Gov AN ENEKAl- —
NICAC HMIN OAON TIPOCHATON Kal Z@CAN
Ald TOY KaTaTeTACMaTOC THC CapKOc
TOU xpioTov cou’ Katakiwbévres ovv
eloedOeiv eis TOON CKHN@MATOC AOZHC
coy €cw re yever Oar TOY KATATIETACMA-
TOC Kal TA dfiaA TON APIMN KaTorTevoat
mpooninropev tH on ayabdrnru’ Séo-
mora éhénoa jpas émeid) EMPOBO! Kai
ENTPOMO! ECMEN peAAOVTES TrapeoTavat
TO dyi@ cov Ovovacrnpio Kal Tpoche-
pein rnv hoBepay ravrny kal dvaipakrov
Ovciay ynép Trav Huerépwy duaprnpd-
TOY KAli T@N TOY AAOY APNOHMAT@N®
e~ardatet\ov 6 eds ry xdpwv aov THY
ayaOnv Kai ariacONn Nady TAC pyyAc Kai

The Liturgy of St. Fames 49

2

TA CWMATA KAi TA TINEYMATA Kal GAXOio-~
cov nav ra Ppovnuara mpds evoeBerav
iva év xaBapd cuveddre mpoopépaperv
wot €deov elpnuns, BYCiAN ainecewc.
Expovyots 5
ehéer kal piravOpwria tod povoyevots cov viod ped’ ob eddo-
ynros & adv 76 ravayio Kal dyad Kal wormed cov mvedpari
vov kal del Kal eis Tovs alévas TGV aldévewr
6 Aads

Anny, : 10

<ANAPHORA)
“O tepets
Eipjvn maou
6 Aadés
Kai ro mvedpari cod 15
6 dpxtBtdKovos
STapev Kas, oTdpuev evraBds, crdpev pera PoBov Ocod
‘ - 2 A , Peer b a bd ae
kal karavigewss mpdoxopev 7H ayia dvadopé [év] eipivp
~ lad 7
TO Oc@ mpochéperv
6 Aads 20
“EXeov eipnvns, Ovoiav aivéceas.
Etra 6 tepevs emeper rijv edx iv tadrhv
Kal ra meptkeipeva tH iepG ravryn tedeTH ovpBodiKds audidopara Tay ainy-
parev avakadivyas tydavyds jyiv avddeEov Kal ras voepds nudv Bes rod
drepinrrov peords mAnpwecov Kal KaOdpac THY mroxeiav av And TaANTOC 25
MOAYCMOY CaPKOC Kai TINEyMATOC d£iav dmépyacat Tis PoBepas TavTns Kal ppiKThs
mapactdcews* Ort imepevoTAayxvos Kal éhenuwv Oeds tmdpxeis Kal col rv
dd€av kal tiv evxapioriay avaréwropev tH Iarpi cai to Yi kal ro dylio
Tlvevpari viv kai dei Kal eis rods aidvas trav aidver.
{THE THANKSGIVING) 3°
“O tepeds Exwvet
‘H ardmn tof Kupiov kai Ilarpés, 4 ydpic tof | ypioy Kal
[ Piod] kai H KOINWNia Kal Hi A@ped TO? Arioy TIneymatoc ely meTA
TIANTON 7) L@V
E

50 The Syrian Rite

6 Aads
Kai meta tof tNeymatoc cof
6 tepeds
"AN oX@pev Tov vody Kai Tas KapAiac
5 [6 Aads
“Exopev trpdc tov Kdpiov
& tepevs
Eyyapicticamen TO Kypiw]
& Aads
10 “Azion Kal Ofkatov
etra émevyxerat 6 tepeds ot ws
‘Qs adnOds d216N Ecti Kal Sikacov, TpéTION TE Kal SMEIAGMENON
GE AINEIN Cé YMNEIN GE EYAOPEIN Ge MpooKuveiy oe So€odoyely
gol e€YYapicTeiIN Ta TAcHC KTicewc Gpattic TE Kal dopdToy
15 Onploupy@, TS OnoavpS tov alovioy dyabdy, TH MHA THs
zotic Kal THs abavacias, 7H TANTWN O€G Kal AecTOTH, dy
UpVvooLv 01 OYPANO! Kal O1 OYPANO! TON OYPAN@N Kal Aca H AY-
NAMIC AYT@N, HAIOC TE Kal CEAHNH Kal TAC 6 TON ACTPWN Xopds,
ri O@xAacca KA) TIANTA TA EN ayToic, ‘lepoycaAHm 7 ETTOY PANIOC
20 TIANHTYPIC, EKKAHCIA TIPOTOTOKWN ATTOTETPAMMENDN EN TOIS OY pa-
NOIC, TINEYMAT AIKAION K&L TIPODHTON, Yyyal pfapTipev Kal
amoaTbAwv, arreAol apxdyyeAot Opdnol KypldTHTEC Apyal TE Kal
eZoyclal Kal AYNAMEIC poBepai, xepovBip Ta& modvéupata Kal Ta
éfamrépvya cepadim & taic MeN Ayci wrépuge KaTakadYTITEl TA
25 TIpOCWITA EavT@Y, TAic AE Ayci TOYc TOAAC Kal TAic AYCIN iTTTA-
MENA KEKPATEN ETEPOC TIPOC TON ETEPON GkaTamavaoTos oTdpacwy,
aavynros Sogodoyiats
éxpovyots
Tov émivixiov tuvov tc MeradotIpeTtofc gov AdzZHc Aapmrpa
3077 govy adovta Bodvra Sofodoyobvra KeKkpardta Kal A€TONTA
6 Aads
“Arioc S&rtoc &rioc Ky pie caBacde

\

The Liturgy of St. ames 51

Xcx8 tal

TIAHpHc 6 ovpavos Kal A FH THc AdzZHC GoU

~

GCANNA 6 Ey TOLS wpicro.s

> U > ‘ > > , U
eYAOrHMeNOc 6 Epydmenoc EN GNOmatTi Kypioy
Q@CANNA 6 EN TOiC YYicTOIC
6 tepeds oppayilev rd Sapa A€yer
ae | > 5 n wi + ?, € 7 vA
ylos €l, BACIAEY TON AIDNON KAL TATHS aylwovyns KUpLOS
‘ - [14 ‘ 4 7 en - € Le
kal doTyp, a&yios Kai 6 povoyevns cov vids 6 Ktplos udy
'Inoots Xpioris A’ oY tA TANTA Emrolnoas, dytov dé Kali Td
amvevud cov TO Tavdylov TO EpeyNON TA TANTA KAI TA BAGH
gov toy QOcof’ ayos ef mavtoxpdrop mavrodtvape ayabé
oBepé evorAayxve, 6 ovpTabhs pddiota epi TO TAGTLA Td
adv, 6 Toinoas ATO Fric ANOP@TION KAT EIKONA OFY KAI OMOIOCIN,
6 xapiodpuevos avT@ tiv Tod mapadeicov amodavow, Trapa-
, \ \ ? , x3 , a ’ me
Bdvra dé rhv éevroAjv cov Kal éxmecdvta TodTov ov mrapeides
oyAé ErkaTéAitec Gyabe GAN Erraidevoas adriv os evoTrAaAYYXVOS
U4 2 7 + i \ i. 2 7 as *
TaThp, ekdrceoas avtov dia vopov, éeraidaydynoas avTov did
TV TpopyT@v’ YcTEpON AE avTOY TON MONOFENH ou YION TOY
iA ¢€ “~ ’ lo ‘ > : > \ ' e
Kipiov nuav ‘Inootvy Xpiorov éZatectElAac €ic TON KOCMON 1Na
bd \ ‘\ ‘ 3 7 XN > ~ Ler 2 a X\ FJ
€AOav Thy anv advavedon Kal adveyeipn eikéva: ds KaTedOay Ex
TOV OUpavay Kai capK@beis Ex IIvedparos ayiov kai Mapias rigs
mapOévov Kal Oeordkov cyNanactpadeic TE TOIc ANOpwrOIc WaVTa
> , Q ra a 7 € ~ éEXrX de * € 4
e@kovounoe Tpds cwTnpiav TOD yévous Hu@v, wéArwv OF Tov Exodv-
- \ x 4 = , as , Es. Pameay
alov Kal Cworrotdv did otavpod Odvator 6 dvapdprnros brép Hud
TOV GpapToddv KaTadéxeo Oat, év TH NYKTI H TIAPEAIAOTO, MAAAOY
a ‘ G Cy a> , ca
de EAYTON TlApeEdiAOY, YEP THe TOY Kdcmoy zwric Kal cwrnpias
etra 6 iepeds TH xetpt Tov dprov Kkatacxav A€yer
AaBON Tov dpTON Emi TOY aylwv Kai axpdvTo@y Kal dudpov Kai
> lo ~ > ?
abavdtov atdtod xetpov, dnaBAEyac Eic TON OYPANON Kal dva-
7 XN “ an
deigas col 76 Oc@ kal Ilarpi, eyyapictticac a&yidoas KAdcac
EAWKE TOIC &ylors avToD MaoHTaic Kal amroaTéAOLs EITION
Aéyouow of Stdkovor
Eis épecw dpapridy kai eis (wiv aidviov
E 2

i

Be

to

oO

Io

15

20

30

52 : The Syrian Rite

elra éxovet
AdBete cdrete’ TofTd Moy écTi TO cma TO YEP YMON KAD-
MENON Ka@l AIAOMENON €ls Aheowy dpapTl@v
6 Aads
"Aphy
etra AapBaver rd ToTHptov kal Aéyer Ka” EauTév
@caYTac meta TO AeiTINtical AaBay TO TroTHpION Kal Kepdoas ef
oivov Kal Udatos Kai AnaBAێyac cic TON OYpaNON, avadei~as cot
7 Oc@ kai ITarpi, exyapictticac ayidoas evdAoyjoas TAHocas
IIvetparos dyiov édswxe Tots dylois Kal pakapios atrod pabn-
Tals elroy
[etra éxspwvet]
Tliere €2 aytof TANTEC’ TOYTd MOY EcTI TO alma TO THc KAINHC
AIAOHKHC TO YTIEP YM@N Kal TOAAGN ExyedmeENON Kal dradidduEvor
€ic AMECIN AMAPTION

6 tepevs
TOYTO TOleITE EC THN EMHN ANAMNHCIN® OcCAKIC TAP AN ECOIHTE
TON APTON TOYTON KAl TO TIOTHPIQN TOYTO TIINHTE, TON QANATON
tof viob Tod advOpémov KatarreAAeTe Kal THY avdoTracw avTod
dpoAoyetre dypic oY EAH
Aéyovot of Sidkovor
ITiorevopev Kal 6poroyodpev
5 dads
Ton @AdNaTON cou Kipie KatarréAAomen Kal Tiv avdotaciv
gov bpmodoyoupev. 2

{THE INVOCATION)
“O tepeds Emoruvarre ed hv

Meprvnpévor odv kai jets of duaprwro trav fworody avrod
Tabnudtrov, Too cwTnpiov aotavpod Kal Tod Oavdrov Kal Tis
Tagpns Kal THs Tplnuépov Ex veKpOv dvacrdcews Kal THs eis
odpavods dvédou kai ris éx de€iav cov rod Ocod Kai Ilarpos

The Liturgy of St. FSames 53

xabédpas kai THS OevTépas éevddgou Kai poBepas adtod tmapovoias
6rav €AO@H META AOZHC KPINAl Z@NTAC KAl NEKPOYC, OTAaY [EAA
' ) r
ATTOAIAONAI EKACT@ KATA TA Epra ato?’ deicai Auav KYpie 6 Oeds
pua@Y, waAAov O€ KaTa THY evoTrAayyxviay adTod mpordepopéer
Hay, p
€ \ X\ ? \ > 4 0 4
oo. déomora tiv poBepavy tadvtny Kai dvaiwaxtoy Ovctav
dedpuevor iva MH KATA TAC AMAPTIAC HM@N TIOIHCHC MEO HMON
MHAE KATA TAC ANOMIAC HM@N ANTATIOA@CHC HMIN dAAA KATA
Thy CHN éTleiKelAN Kal &hardv cov diravOpwriav brepBas Kai
EZAAEIYAC TO KAO HM@N YEIlPOrpapon TY Gav lkeTaV yxapion
ee 2... 2 va ‘ +7 A 4 ee 2 \ >
Heiv Ta erroupdvia Kal aidvid cov dwphyata & dmOddMOC OYK
e ” > ' ’ > 2
Elbe Kal OYL OYK HKOYCE Kal ETT] KAPAIAN ANOP@TTOY OYK ANEBH,
a e U « \ "“ > fe U ‘ > } ae eee. > \
& HToImacac 6 Oedc Tolc dram@ci oe, Ka py Ou’ Ewe Kal did
Tas éuas dpaptias aberjons Tov Aady pirdévOpore Kipte
6 tepevs ex tTpitou
‘O yap rads cou Kai 4 ExxAnoia cov ixeTevet oe
7}
5 Aads
"EAéHcon Huas Kypie 6 Oedc 6 maThp 6 TANTOKPAT@p
madw A€yet 6 tepeds
"EXEénoov uas 6 Oeds 6 mavtoxpdrwp, eAénooy Huds 6 Oedc
e XN ¢c a ¢ a c ” ’
6 CWTHP FMON, EAEHCON HMAC O Oedc KATA TO MEfa EAEOC Coy Kal
€ZaTrocTelkon €@ Huds Kal él Ta mpoKeipeva Sapa Tadra 16
TINEYMA COY TO TravaéyLov
eita KAivas Tov atxéva A€yer
7 Ktpiov Kal <woroidy, Td ctvOpordy cot TO Oe@ kai Ilazpi
kal T@ povoyevel gov vid, 76 cupBacircdov, Td dpoovcroy Te
‘ to x ~ bs 2 ‘\ foe ‘ a os
Kal cuvald.ov, TO AaAnoav Ev VON@ Kal TPOPNTals Kal TH Kalvy
cou Sabin, Td KataBavy év cider mepiorepads emi Tov KvpLoy
jpav Inooty Xpiocriv év 7G ’Lopddévyn mrorap@ kai MeINaN ETT

AYTON, TO KaTaBay émi rods aylovs cov amoaréddous ev cide

an

20

f Aoooay ev TO UTEpoo THs aylas Kai evddfou Ziay 30
Tupivav yAwooay B imepso Tis ay

év TH Hpmépa THS aylas WevTNnKoTTHS

54 The Syrian Rite

kal dvierdpevog Abyer Kad’ tawrdv
avrd 70 IIvedyd oov 7) wavdywv kardmeprpov déamora ep’
Hpas Kal éml r& mpokelyeva Ayia bapa rabra

ixdaovynors
Siva émipourfioav rh dyla Kal dyabfj Kab tvd6ép abrod mapovola
dyidon Kal mouf Tov pev dprov rodrov capa &ywov Xpirrob
6 habs
"Aphyv
5 lepeds Exchwve?
10 kal TO morhpiov robro alua rluov Xpiorod
5 habs
"Aphy
elva héyer Ka" favrdv Lordpevos
iva yévntat maou Tois && abrav perarapBdvovow els dpeow
15 dpapriav Kal els Cwnv aldviov, els dytaopoy wydv Kal cwpd-
tov, els Kapropoplay tpywv dyabav, els arnprypov Ths dylas
gov KaboAriKhs Kal drogrodikhs éxxAnalas hv eoemeAiwcac émi
THN TIETPAN THS Mlorews Iva TYAaI KAoY MH KATICYYCOOCIN a¥Tiic,
pubpevos adriy drd mdons alpérews Kal cKANAAAON TON bpra-
20 ZOMENON THN ANOMIAN, OLabuAdrroy avriy wéxpL Thc cYNTeAEiAc
TOY al@NOC,

(THE INTERCESSION >

Kat drucdels Adyar

IT poogpépopév oor Séomora kal imtp trav dylwv cov rémwv
15 obs &db~acas Tf Oeopavela rod xpiorod aov Kal Thi émupoirhoe
To) mavaylov gov mvetparos, mponyoupévws wip ris dylas
kal évddfou Simv ris pntpds macav trav éxkAnoiav' Kal bméep
THS Kata waoav tiv olkovpévny dylas aov Kabod.Khs Kal
dmoarohikhs éxxkAnalas' mdovolas Kal viv tac Awpedc Tox

4o Mavaylov wou tiNeymatoc émyoptirHcon avrf déamora

The Liturgy of St. James 55
Myggtyri Kipse xa row ty obra tylww wartper typo «ai

| eriokéiuey toy ty whey TE vixovpiry ipbobifws brecTomot stom

a = ell

_ Tom Abton Tic OBS Ziunbeinc

Mytobyrs Kipse nazi 7b aiubos rot ”Xiovs oov nal Toy
cierippay oo Kal tpt Tob tamavet nal typdov bothov sw 5
wa tay x6 yy coy Syooctépion wyofuson Braxbvey Kai
xtpuou abscis Bioy tpeparor, texiioy aire tiv bvaxoviny
pater nai toowoie Gyabobs nepinvinces

Myhotyrs Kips 75s tyias rH Oe widews nai rH
Bactievotons, whens wohews nal yopas nal tiav sipbobify 10
store cixetwreay &y abrais, cighyns xai dogaddas airy

Myhobqr Kips stay aocBeortizay nai groypictey hpi
Pacitiioy, 743 <bocBovs xal gdoypiotw Bacrionns, war7bs
719 wahario nal 70 orpatontioy abtay Kai 743 obpavibey
fBonbdias nal vinns abtoy § emiisboy Gmhoy «es Orpeof Kei 15
suber Gc thy tostesn abtay, trératey abzois whyra 74
aohepuuck nal PigBape tomn sh soy Bohémoxc SthonTa,
~Ayuso wiry Ta Bovhebpata ina Bpewon nos AcTysow Siow

phroowen én mhcy ef cebeie noi commits

Mytobyr Kips thebrrey hormopstrtay texrirwiviwy ypis- 20
runt, to & bespes, Tov &» qwhaxas, toy & sixpadwriass
nal CLopiass, toy y pertrous xai Bastvons nai wixpuis bovhciass

bvrey watipey nai thodi hy

Myiobar: Kijpse tov vorotrrey nal xapyortey Kai tov {56

Bweyuston imobipran euoyporutnion, THE wags tH Bet 2;

taydas iigews wiry Kail cwrnpias
Myiebyr: Kip wiogs yoxgs Xporrsarys OnsPopirgs nai

xaramovopiyys, Atws nai Ponbcias ow 700 Best eribeopirys,
| gal eruat poy Tay wexharnpirw

Myiotar: Kips tay xovviovtay nai taxwctyta tyr 9

| sartpuy nal thin iyi bh 7b trop ow 76 Ey

Watcouns Kip aivrey Gc irovin, whytas Oigow bis-

56 The Syrian Rite

moTa, maow Huiv SiarddynOt, eipjvevoov Ta ANON ToD aod
cov, ditackédacov Ta oxdvdada, Katdpynoov Tovs modéuous,
Tmatoov Ta oxlopata T&v ExkAnol@v Kal Tas TdY aipécewy
’ 4 4 \ 7 ~ > a“ ‘ ‘\
éravactdoes, Katddvoov Ta dpvdéypara Tav eOvay, Thy ony
PP ‘ \ ‘\ > 4 , 2.5 ue c \ ¢ \
5 elpnynv Kal Thy anv aydrnv xdpica huiv 6 Oedc 6 cwrtHp
HM@N H EATTIC TANTWN TON TEPATON THe rHc
MvjocOnri Kipie edxpacias dépwv, 6uBpwv cipnvixdv, Spdcv
dyalav, kapmav evdopias kal tof cTepanoy TOY éniayToy tric
‘ 4 e c > ‘ U > A > U ‘
XPHCTOTHTOC coy’ Ol yap GhOdAMOl TANTON E€ic cé EATTIZOYCI Kal
10 CY AiA@C THN TPOHN AYTON EN EYKaIPIA, ANOITEIC CY THN YEipA
COY KAl EmTITIAAc TIAN ZOON €YAOKIAC
Mvijodnr Kipie tov Kapropopotvtwv Kai KaddALepyotvtav
éy tais dylais cov éxkAnoias Kai pepynpévov Tov TeviTov
xnpav oppavay Eévov kal émideopévov kal mévtev Tdv évTeEt-
15 Napéver huiv Tod pynpovetery attav ev Tails mporevyais
"Ere pynoOijva katagimcoy Kipie kai tav Tas mpoogopas
TaUTAS TpocEeveyKaVT@V Ev TH oHpEpoyv Huépa emi Td &ytév cov
Ovo.aorhpioy Kal brétp av ExacTos mpoorjveyKey f KaTa Oidvotay
éxet Kal TOY dpTiws cor dveyvoopévoy
xv A , a nL ee ee ee > ,
20 «Ere pynoOjva Karagiwcov TON AT AIMNOC Gol EvaperTynady-
Tov KaT& yevedy Kal yevedy dyiwv TaTépwv TaTpLapx@y Tpo-
gntav dmoctbkwy paptipov dporoyntav didackddoy solr,
TAVTOS TINEYMATOC Alkaloy €v mioTeL TOD Xpiorod gov tetede1w-
MENOY
25 Xaipe Keyapitw@menn, 0 Kypioc meTd cof’ eYAOPHMENH CY EN
rynalZi Kal eyAorHmenoc 6 Kapttoc THe KOIAiac coy OTL cw@TApa
ETEKES TOV Wuyx@v Uav

x >

‘O dpxiStdnovos AapBaver ta 6 tepeds Expwvet
ALITY XA Tea Aa TEN "Eéaipérws ths mavayias d-
30 ot Budxovor xpavrou brepevrAoynpéevns deo-
MvjoOnri Kipie 6 Ocds judy = moivns huadv Oeordxov§ Kai

<The Names?) aerap0évov Mapias

The Liturgy of St. fames - 57

6 lepeds emuxAwopevos Aێyer
Tod aytov Iwdvvov évddgov mpophrov mpodpsyou Kal Bamriorod,
Tov aylwv dmoaréAwy Ilérpov kai Ilatdov ’Avdpéov ’IaxéBou
‘Iwdvvov Pirirrov BapOodopaiov Owapad Oaddaiov Marbaiov
'TaxéBov Sipwvos "Iotéa Marbiov' Mdpxov Aove& trav «d-
ayyedioTéy: Tév adyiwv mpopnTav Tarpiapxyav dikaiwv: Tob
ayiov Xrepdvov Tod mpwrodiakévou kai mpwroudptupos’ mévTov
Tov ad al@vos &yiwy cou: ovyx rt hyets Eopev KEvor pynpovedery
Ths éxelvovy paxapiotntos adAX iva kal adrol mapeota@res TO
poBep@ Kal dpixt@ cov Bypart avtipvnpovedowor THs Udy
EAeetvornTos Kal EYpWMEN YAPIN Kal EAEOc Evdmidv cou Kvpie eic
€YKAIPON BOHOEIAN
MvijoOnr Kypie 6 G€dc TON TINEYMATON KA TIACHC capKdc
av éuvnoOnuev Kal oy ovK éuyncOnper dp00ddéw@v dm “ABeA
TOY AilKaloy péxpt THS oOHpEpov Huépas’ avros Exel avTovs avd-
Mavoov EN YOPA ZONTWN, EN TH BaciAeia coy, ev TH Tpudy Tod
mapadeicov, én Toic KOATIOIC "ABpadm Kal “Ioadk Kai “IaxoB
TOV ayioy TaTépwy hud, Sev AtrEdpa GAYNH AYTIH Kal CTENATMOC,
ev0a émiokorrel TO Hac TOO Tpocwmoy coy Kal KaTaddpre: did
TavTos
‘“Hyav d& ta TéAn Tis fwhs xpliotiava Kal eddpecta Kal
Aéyer 8 mpwroSidxovos dvapdprnta év elpyvn Katev-
Kat tmp eciptyns Kal d- Ovvov Kipie Kvpre, éicynara@n
orabeias mavrés Kécpou Kal iMac t7d Tovs mwddas Tov
Tov a&ytwv Tod Ocod éxxdn- éxAext@av aoov dre OérXels Kail
clay Kal wvTép év éxacros 8 O€deLs, pdvov xapis aic-

A ‘ 4
TMpoonveyKey 7) KaTa Oid- XVVNS Kal TapaTTopaTov

voay exec kal Tod mepi- Aida Tod povoyevods cov viod,
eaTaros aod Kal mévrov Kuplov dé Tob Oot Kai owripos
Kal Tacev hpeav “Incot Xpictrod: adrés

5 dads yap éoriv 6 povos dvapdprntos

2 nw n~ nw
Kai maévrev Kai macév, avels éwi Tis ys

in

20

30

58 The Syrian Rite

& tepevds éxwve?
du bv Kai hiv Kai adrois ds dyabds Kal dirdvOpwros
& Aads
dives des ovyxopnoov 6 Ocds Ta TapamTopata hpav Ta
¢ 4 \ 5 7 +2 4 \ Re ] ,
5 Exovola, TA dkovola, TH EV yvdoe Kal TA EV ayvoia
& tepevs
, \ J ~ \ ‘4 ~ ~
xaépire Kai olktippots Kal pitavOpworia rod povoyevois cov
ca a 5 ’ \ > ‘ 2 \ a “4
viod web ot evdAoynTos ef Kal dedoEacpévos adv TO Travayio

aD A“ A “a vA ~ eh pe.” ‘ ’ \
Kal ayabe Kat (@orrar@ GOU TTVEVULATL VUV KGL HEL Kal €lL$ TOUS

10 Ai@VAaS TOV AlaveV

{THE LORD’S PRAYER)

“O tepevs

15 Eipjvn maow
6 Aads

Kai 76 mvedpari cob

& dpxBudkovos Aéyer

"Er

20 €lphvn Tod Kupiou denOdpev
5 Aaés

Kipie éXénoov

A 4 A QA 3
kal €re Ota mravros ev

€ \ “~ 7 ‘
Trép THY mpockomicbévrwy Kai
ayiacbévrav Tinley éroupa-
25 viev appitev ayxpdvTev
evddgwv ghoBepav ppixray
7 7 7 “~ a“
Ociwv Sdpwov Kupio 76 OG
hpav denbdpev

a A
Oras Kipios 6 beds hyay 6
30 mpoodegduevos adTta els Td

d&ylov Kal birepovpdvioy voe-

6 tepeds ErevxeTar
¢ O A ‘ ‘ nw ¥i
BEOC KAI TIATHP TOY KYPIOY
kal Oeod kal cwripos AMON’ IH-

€

coy Xpictof, 6 merad@nymoc
Kypioc, 7) pakapia dvo.s, 7
”/ > r ¢ ’
&pOovos ayabérns, 6 ANTON
Oeds Kal AecTtOTHC, 6 ON eYAo-
FHTOC Elc TOYC AI@NaC, 6 KAOH-
MENOC €TTl T@N YEpoyBim Kal
dofagéuevos brs Tav cepa-
7 -
pin, @
U ‘\ UJ U c 4
ddEC KAI MYPIAI MyPIAAEC AYLoY

TIAPECTHKACI YIAIAI YIAI=

ArreAON Kal apxayyéAwv cTpa-

TiAl’ T& pev mporevexOévTa cot

The Liturgy of St. fames

pov Kal mvevparikoy avrod
Ovotacripiov eis doprjy Bo-
dias dvtTikaraméun hyplv
tiv Oeiav ydpw Kal THN
Awpedn TOY mavayiou TINeY-
matoc denO@pev

Trin €NOTHTA Thc TicTewc Kal
THN KOINDNIAN TOY Tavayiou
avTod Kalm@pooKuvnTod TINeY-
MATOC aiTnodpevol éavTovs
Kai d\AjAovs Kal Tacav Thy
(ohv hav Xpict@ TO OG
huav trapabdpucba

59

A@pa AOMATA KapmT@pata eic
> \ > U 7 \
OCMHN EYWAIaL mpowede~Ew Kal
ayidoat Kal TedEL@oal KaTN-
4 > \ ~ , “~
Eiwoas adyabe rH ydpitt Tot
Xptorod cov kal TH emiporrnoes
Tov travaylov cov mvetparos’
¢ 4 ? \ ¢
ayiacov déomora kal Tas tue-
2 A ‘ 7 A
TEpas Wuyas Kal copaTa Kal
Ta TvebpaTa Kal Wwndrdgdnoov
Tas S.avoias Kal dvdkpivoy Tas
By
guveldjoes Kal €xBadov ad
hpa@v macav Evvoiay trovnpay,
A \ 9 a a
TavTA AOYLO MOV ATEAYH, WATAY
> 4 > 4 rg
éeriOupiav aicypdv, mavra do-
> 3 ~ , ,
ylopov amperh, maévta pOdvov
kal togov Kal brékpioly, wav
Weddos, mdévta Sédov, TavTa
Tepiotracpov Biwrik6y, Tacav
mwrEovegiav, macav Kevodogiar,
Tacav pabvpiav,racav kakiav,
? 7, “A > 7
mdvra Ovpov, macav dpyhy,
Tacav pynotkakiav, macav
Bracgnpiav, maéocav Kivnow
nplav, n
capkés Te Kal mvevpatos amna-
AoTpi@pévynv Tod OeAHpatos THs
ay.ornrés cov

6 iepeds Exwvet

kal katagiwoov jpas Séomota gpiddvOpwre metd TappHciac

axataxpitws év kabapeé Kapdia, yyy cyNTETPIMMéNH, averralo-

15

iS)

5

XUVT® TpotHTr@, Hylacpévois xelAeol TOAUGY EtiKadEicBai GE 30

TON EN TOIC OYpaNoic dyiov Oedy TMatépa kal Aéyery

60 The Syrian Rite

6 Aads
Tldtep HMOn 6 €N TOIC OYpaNOic ArlacbHT@ TO ONOMA Coy,
&AGETW Hi BaclAcia COY, FENHOHT@ TO OEAHMA COY Cc EN OYPAN@
Kal él THc Pic’ TON APTON HM@N TON ETTIOYCION AOC HiMIN CHMEPON
5 Kal AEC HMIN TA O*EIAHMATA HMON Gc Kal Hmeic AdiemMEN TOIC
OeEAETAIC FIMAN Kal MH EiceNéfKHC HMAC EIC TIEIPACMON AAAA
pfcat rimAc ATO TOY TONHPOY
6 tepeds EmucAwdpevos Aéyer
kal MH eiceNnérkHc Hm&c eic Trelpacmon Kdpue, Kypie TON AYNA-
10 MEON 6 €ldMS THY aobévelay ud, AAAA PY cal rim&c Am10 TOY
TONHpoy Kal TOY Epywr aitod Kal méons emnpeias Kal meGodciac
adrod 81a 10 SONOMA Gou Td &ylov TO ETIKAHOEN ETT! THY HuEeTEpay
Tamelvoo
éxavycis
15 OT! COY €cTIN H BaciAeia Kal A AYNAMIC Kal H AOZa TOD IIT arpos
Kal Tod Tiod Kat rod dyiov Tvetparos viv Kai dei Kal eic TOYC
AI@NaC TOY aldvev
6 Aads

> AMHN,

20 (THE INCLINATION )
“O tepevs
Eipjvn waow
& Aads
Kat 76 rvedpari cob
& dpxiBudkovos Aéyer
Tas Kepards hpdv 76 Kupio xrivepev
6 Aaés
Soi Kupie
é iepeds émrevdxeTar Aéywv ows
30 Sol éxdrtvapev of SoddAol cov Kvpie rods éavtdv adxévas
évémiov Tod a&ylov cov Ovo.acrnpioy amekdexopevol TH Tap

The Liturgy of St. Fames 61

cod mAovola €dXén* mAovoiay THY xdplwv cov Kal THY eddoylay
b ? EL 2 , Sa \ ‘ ¢€ ~
gov éfamécreAov wiv déomora Kai SriacoNn TAc pyyac MOY
\ ‘
Kal TA COMATA Kal TA TINeyMaTa iva d£~vor yevoueOa Kowwovol
a »/
kai péroxor yevéoOar tdv adyiwy cov puotnpiov eis a&heow
¢ “~ 5 bd +7
apapTiav Kal eis (wiv ai@viov 5

éxpovycts

rs)

dD yap mpookuyyntos Kal Seddgacpévos brdpyxes 6 Beds Hydv
kai 6 povoyeyvns cov vids Kal mvedud cov 7d Travdylov viv
kal del Kal els Tovs al@vas Tov aldvev

& Aads : 10

“Apny.

{THE BLESSING)
“O iepeds Exhwve?t
gee ’ ‘ , Wea ray lon C op $18 7 \
Kai éctat 4 yApic Kal Td EAéH THS aylas Kal dpoovciov Kal
axtiorov Kal mpooKuyynTns Tpiddos MeTA TaVT@Y FMO@N 15
& Aads

Kai pera rod mvedparos ood.

{THE MANUAL ACTS)
“O Stdkovos
Mera piBov Ocod rpdcyaperv 20
6 tepeds tv Td SApov A€yer Kad” EauTdv
"Arie 6 €n drtoic ANattayémenoc Kuvpie dyiacov hyds TH Mrw
THic ofS ydpitoc Kal TH émipoirfioe Too mavaylov cov mvev-
patos: od yap eimas Séomora “Arioi écecde OTI Ero Sridc eiml.
Kipie 6 Oebs jyav, dxardédnrre Océ Adye 7G Ilarpi kai 7H 25

(ayio UIvetpate bpoovtore cvvaidie Kai dxdpiore, mpdadegar Tov

> 7 e 3 er 4 dé ye 7 7 ‘
axnpatov buvov ev Tals ayias Kai dvatwdkros cov Ovoias ody
‘Tois xepouPip kai cepadip kai map éuod Tod duapTwAod Bowvros
Kal NéyovTos

2
a

;

‘

62 The Syrian Rite

Expovyots
Ta ayia tots ayios
6 Aads
Ets dyos, eic Kypioc Incofc Xpictéc

5 3 eic AdZaN Oeo¥ TMatpdc

e's ’ > \ 7A “a >?
@ H AOZA EIC TOYC AIWNAC TON AIWNODN.

“O BStdkovos

‘Trtp adécews TOY apapTioy
Hpe@v kal hac pod TOY ux ev

¢ ~ pie: \ va lo

10 6 NOV Kal UTEep Taons ruyns
OABouévns Kal Katatrovou-
Hévns, €d€ous Kai Bonbeias
Ocod emideopévns, Kal ém-
oTpopis Tay TeTAaYNLEVOY,

1; ldoews Tov adobevotyTor,
avappvoews TY alxpadd-
TOV, avaTravoEews TOV TTpo-
KEKOLUNMLEV@V TATEpwY TE Kal
adedpav uav mdvrTes Ex-

“~ oy Kd eré
20 Tevaseltopev Kipie EXEnoov

6 Aaés
Kidpue éXénoov

26 Kidpie €X€noov

Kudpue €Xénoov

30

Kipie €XéEnoov

Eira «AG tov dptov 6 tepeds Kai Kpa-
Tet TH Seba TO Hyrov Kal TH dprorepa
76 Hprcu kat Barrer 7d Tis Sefas ev

T® Kpartiipt Aéyov
7 ~ 7 A
Eveois rod tavayiov oé-
patos Kat Tod Tipiov aivaros
Tob Kupiov Kal Oot Kal cwr7-
pos huey “Inootd Xpicrod

kai odpayifer 76 Tis dptorepas’ cira
TOUTH TH Ea hpaytopevy TS GAAO Hyrcv"
kai etéws dpxerar peAifew Kal mpd
mavtwv SiSédvar eis Exarrov Kpatijpa

[peptSa] &arAfjv Aéyov

"“Hyvera kal tylacrat Kal
TeTEAElwTat €ic TO GNOMA TOF
Tlatpoc kal tof Yiof Kal Toy

c ! ’ ro \ >: a
arloy TIneymatoc viv Kal dei

kal els TovS aidvas TOV aldvev
kal Stav opayily tov dptov Aéyer

» ¢ 2? ‘4 n fs ” ‘
lAoy 0 Amnoc Toy Ocoy 6 aipwn THN
AMAPTIAN TOY KOCMOY ohaytaaGels ynép
THC TOY KOCMOy zwiic Kal owrnpias

kai Stav 5:86 pepiSa amdfjv eis

éxaxTov Kpartipa A€éyer

Mepis ayia Xprorod mAHpHc ydpitoc
kai AAHOelac Tlarpds Kat dyiov Lyvev-
patos @ H AOZA Kai TO KpATOC EiC
TOYC AIMNAC TON AIMNON

A a i il a

ma

The Liturgy of St. Fames

€AEnoov

Kidpue
Kipie €hénoov
Kidpie €Xénoov
Kidpie €Xénoov
Kdpre €Xénoov
Kipwe €Xénoov
€AEnoov

Kdpue

€AEnoor

Kudpie

63

eita dpxetat peAiLew kai Aéyev
Kypioc Toimainel Me Kai OYAEN ME
YCTEPHCEl
etra
EyAoricw ton Kypion én Tanti
eita
Aineite TON OeOn EN TOIC Afioic ayTOY.
*O Stdkovos
Kupte evAdynoov
4 ’
6 tepevs
¢ , > Ud yet ,
O Kuptos evAoyneet kai akatakpirous
¢ cal , = % ~ , a“
npas Statnpnoer ert tH peradnwe Tav
dxpavreav airod Swpeay viv kai dei
kal eis rovs aidvas Tay alaver.
Kai Stav tAnpoowor A€yet 6 Stdkovos
Kupte evAdynooy
& tepeds Aéyer
‘O Kuptos evAoynoe: kal agiocer
nas dyvais tats tov SaxrvAwy \aBaic
AaBein Tov mupwov ANOpaka Kal ézt-
Ocivat TOIC T@v mMiaTa@v CTOMACIN éis
kaBaptopoy kai dvakaunopoy tay yu-
X@v a’Tdy Kal Tay Gopdtev viv Kai
del kai eis rovs aldvas Tov aidver.

{THE COMMUNION)

Etra yiverat ed Erépa

Teycace Kal iAete Ot1 ypHctdc 6 KYpioc 6 peArgdpevos Kal pi?

Hepifopevos Kal Tois micTois peTadiOduevos Kai pi) Satravdpevos

eis ddeow apapTi@y Kal (wiv tiv aidviov viv Kal del Kal eis

TOvS al@vas TOV alovor,

“O dpxidtdKovos
‘Ev eipiivy tod Xpicrod wWad-
Awpev
ot adrar
Teycacbe kal 'Aete OT! ypHcToc
0 Kypioc

“O tepeds edxrv mpd Tijs petaA news
Kuptos 6 Oeds judy 6 ovpdvios dpros

7 (wr Tov mavtés, HMapTON €icC TON
OYPANON KAl EN@TIION COY Kai OYK €iMi
AzI0c peradaBeiy tay dxpdvrev cou

, > OS RA 4
puaoTnpi@yv, GAX ws evoTmAayyxvos Beds
agiwodv pe TH Xapiti cou akatakpitws

on

Io

_
on

30

295

30°

35

64

Aێyovow ot StdKovor kal & Aads
7 ~
TTAHp@con TO CTOMA HOY
ainécewc Kvpie kal yapic ém-
\ , c a a
TAHCON T& XELAN HMON OTTOC

> ’ \ ,
ANYMNHCQ@MEN THN AOZAN COY

kal maAuv
Evyapicroipév cor Xpioreé
EGY
pas petacyelv Tod odparos

6- eds 67. Hg&lwoas

kal aiparés oov eis a&heouw

The Syrian Rite

peracxeiy Tob dyiov odparos Kal Tot
ripiov aiparos els adeoww duaptiav Kal
Conv ai@vov

(Communion of the Priest.)

Eira petadidwor TS KAnpe.

"Ore 52 éralpovorw of SidKkovor Tovs
Sickous kal Tods Kparipas eis TO peTa-
Sotvar TH Aad Ayer 6 Stdkovos aipwv

Tov TPGTov SicKov
Kupte evAdynoov
dtrokpiverar 6 tepeds

Adz 76 OcHrg dyidoayte kai dyid-
Covrt mavras nas

Aéyer 6 StdKxovos

“Yym@OuTi émi Toye oypanoye 6 SEdc
Kal él TACAN THN [HN H AOZa Coy Kal
9 Baowdeia cov diapever eis rovs aldvas
TeV aidvev
kal Ste peAAe 6 Stdxovos TiWévar eis TO

mapatpamefov Aéyer & tepevs

Eidoynrov 1d Gvopa Kupiov tov beod
npav eis rovs aldvas,

“O StdKovos
Mera piBov Ocod mpocédOere

(Communion of the people.)
Kai méAw Ste ératper tov Sickov dd
Tod twapatpamélou Aéyer
Kupte evAdynoov
6 tepeds Aéyer
, ad a e “ a ,
Adfa Te OeG nuov tO dytacavre
mavras 1mas
kal Stav droOfTar avro eis THv dylav
wpamelav éyer 5 tepevs
Ein 16 ONOMa Tod Kypioy eyAOPHMENON
eis TOUS al@vas TOV alwver.
Edx7 Ouprduartos eis tiv Eoxarny
eicodov
> “a / “~ a cal
Evxyaptorovuey cot TO ToTHpL TOY
or a nv Sd e 4
OLov Oeg ent macw ois mapeaxou

+

The Liturgy of St. Fames

id a A > A 3
apapTiov Kal els (wry al-
@viov’ akataxpitovs huas
gvragov deducOa as adyabds

kai piridvOpwros

65

c # > “ >" 2.4 al , “~
nuiv ayabots Kal emi tH peradne Tay
dyiwv Kal dxpdvrwy cov pvotnpiov
kal mpoopépopev oot Td Oupiaya Tovro
, ’ eo. ‘ ,
Sedpevot AAZON UO THY CKETTHN
Pb ’ |
T@N TITEPYTWN COY Kal Katakiocor
npas pexpt THs eo xatns Huay avamvons
peréexety TOY dytacpdrer cov eis dytao-
pov Wuxev kal c@pdroyr, els Bacideias
a 3.
ovpav@v kAnpovopiav’ drt av et 6
dytacpos nuav 6 Oeds Kal col tiv
dd€av kat thy edyapioriay dvaréuropev
T@ Iarpi kat TO Yi kal to ayio Ivev-
a L a L t
pate viv Kal det kal els tovs aiavas
Tav alavev

kal dpxerar 6 épxiBtdKovos év TH civdf@

Abga cot, dd€a cot, ddga cor

Xpicté Bacired

povoyeves Adye Tod IIarpés

drt Katngiwoas hpads rods dpaptwdrovs Kal dvagtious SovAovs cou

ev dtrodatoe yevécbar Tay dxpdvTwv cou puoTnpiov

bd + ¢ “~ ‘ ’ XN af
els ahEeolvy AuapTiov Kal Els KwrY al@viov

66€a col,

{ THANKSGIVING)

Kai érav mojo tiv eloodov dpxerat
A€yetv 6 Stdkovos ot Tws

"Ett kai €rt kai did mavtos év
eipjvn tod Kupiov dena-
pev

& Aads
Kipie €dénoor

“Oras yevnraihpiv } werddnyris
Tav aylacudtwv avTov eis
amoTporijy tavros movnpod
mpdypatos, els Epddiov (wis

‘O iepevs edxerar

on

I

I

2

oO

5

9°

‘O Oeds 6 did TOdARy Kai 25

dharov giiavOporiav avy-
kataBas TH adobeveia Tay Sov-
Awy gov kal KaTagi@oas nuas
peTacyely TavTNS THS Eoupa-
viov cov Tpamrégns’ 7) KaTakpi-
vns Has Tos auapTwdrods eri
TH peTadjpe Tov axpdvTov
pvotnpiov ddA PvAa~ov Huds

3 5 £ ~” ~ - e
ayabe ev dylacu® Tod ayiou

3

te)

66

aiwviov, eis Kolvwviay Kai
dwpedy Tob ayiov IIvedparos
denba@pev

Tis wavayias dxpdvrov birep-
evddgou evroynpuévns deo-
molvns pay Oeordxov Kal
deitap$évov Mapias, rod
aylov “Iwdvvov tod évddéov
Tm popyrov
Bamricrot, Tav Oeiwy Kal

mpodpbmov Kail

The Syrian Rite

cov mvevpatos iva &yto yevo-
pevo. eUpwpev pépos Kal KAnpo-
vopiav meTa TavT@Y TéY aylov
Tav aw al@vos cor evapeoTy-
odvT@v ev TH PTI TOY Tpoc-
@moy coy: dia Tay olkTippay
Tov povoyevods aou viob, Kupiov
dé kai Oeod Kai cwTnpos huay
"Inood Xpicrod ped’ ob evdo-

N : oe a 4 ‘
YnTOS €L GUV TD TAVAYl@ Kal

i a or aya0@ Kal (woroi@ cov mvevd
TaveupyniLov TooTOA@y § ayale é -
pvnpovedoavTes EavTovs Kal farTl
&AHAovS Kal macav Tiv

QA € ~ “~ “~ a“
(oy hpov XpicT@ TO Oc@
Trapabdpela
6 Aads
Soi Kipie
[éxdavyors |

ért nvddynrat Kal deddgaorat Td mavTipov Kal peyadomperés

20 6voud oaov Tod IIarpis kai Tod Tiod Kai rob ayiov IIvedparos

vov Kal ael Kal els TovS al@vas TOV alovev

{THE INCLINATION )

*O tepevs

Eipjvn maou
& Aads

Kai 7@ mvebpati cob

& StaKovos

Tas xepards ipadv 7@ Kupio krXivopev

The Liturgy of St. Sames 67

6 tepevs
‘O Oedc 6 merac Kal @aymactoc émide él Tovs SovrAovs cov
ért gol rods adyévas éxdivapev, ExTeLvoy THN yelpA cov THN
\ ‘ ~ > “~ ‘ > ’ \ ’
KPATAIAN KQ@L mANpH EvAOy\@Y KL EYAOTHCON TON AdON OU,
Stagvragov Thy KAnpovopiav cov iva del Kai did mavros do€d- 5
\ \ at ras » Eee) \ ‘ ¢ a ‘ ae of
(@MEV CE TON MONON Z@NTA KAl AAHOINON OEON LOY THY aylav
kai dpoovc.ov tpidda Ilarépa kai Yidv Kai 7d dyiov Ivetpa
vov kal del Kail els Tods al@vas TOY aiévev
expovycts
Col yap mpétrel Kal ErrodetAeTat 7) Tapa Tadvrov jpav So€oroyla 10
TL ‘\ K ‘ “a ‘ > ‘4 “~ TI ‘ ‘ nan Tid ‘
He) Kal mpockbvyots Kal edyapiotia TO Tlarpi cai 76 Tid Kai

> PAE - ~ + Tee? Fle | ‘ bY ‘ IA ~ >?
7T® ayio Ivedpart viv Kai del kal els Tovs al@vas ToY alover

{THE DISMISSAL > 1s
*“O StdKovos
‘Ev eiptinn Xpictof WwddAdA@per,
Kai maéAw Aéyer
"EN eiptins Xprorod Tropeyo@men
6 Aads 20

"EN ONGMaTI Kypioy.

Kipie edrOynoor,

Evx 7 dmoAvuticy Acyouevy trapa Tod “O tepets A€yet edx iv dad Tod Ouctac-
Stakdvou Typlov péxpt Tod okevodvAakiou
*AmlO AOZHC e€ic AGzZaN TTOpev- "Ek AyNAMe@c €iC AYNAMIN TIOPeyO~ 25,
dpevot MENO! Kal Tacav THY €v TO va® Tov

SQ se ; ~ mAnpooavres Oeiavy etrovpyiay kat
sd uscip vs gcd a tabled: seal SedueOd cou Kupre 6 Oeds tay

Tov Wvyxav Hpov tedelas gidavOpwmias dkiwcov pas,
Pa

68 The Syrian Rite

Abgéa Tarp cai Tid Kat dyi Spordomucon TiN dddN par, pi{aoor
Tvebpare pas ev To POB@ cov kai Tips €movpaviou
No ai wie phe Age , Baorreias dgiaaor’ ev Xpior@ *Inoob
Uy Ka@lt adel Kat €l$S TOUS a rie sy > ef > tet are
TO kupio npav ped’ od eddoyntos et oY
“~ a id \ > “ .Y ad
alwvas 7 Travayio Kal dyabg Kai (worom@

, a 4 78 5 | > ‘

- Bs gov mvevpate viv Kat del Kal eis Tov
5 Se dpvodpev tiv cwThpa P . ashes

TaY Wuxev huar,

aiavas tay alwvev.

{IN THE SACRISTY>
°O StdKovos
"Ere kat ére kat did ravros ev eipnvy Too Kupiou denbapev
10 edx 7] Acyopévy év TH okevodvAakle pera tiv amdAvow
"BE Swxas 7 Lad bé A € 4 > “~ , “~ , U ‘4
jp déorora Tov dyacpoy ev TH peTovoia TOU mavayiov TwpaTOS Kat
Tov Tislov aiparos TOU povoyevods gov viov, Kupiov dé hyav "Incod Xpicrov"
Sés Hiv Kal thy xdpw Tov mvevpards gov TOU dyabob Kai pvdagov pas apo-
pous év TH more, SOnynoov Has eis Tedeiav viobeciay kal droAuTpwoty Kal eis
\ , > ’ > 7: e ‘ 4 ¢ A 8 A € a
15 Tas peAAovoas alwviovs amohavaets* ov yap 6 dywacpos kal daricpos nudv
6 Geds kal 6 povoyerfs wou vids Kal ro mvedpd cou Td mavdy.ov viv Kal det Kal
eis TOUs ai@vas Tav alover.
*O StdKovos

"Ev eipnvy Xptorod SiahvrayOapev
20 6 tepevs

Hiddynrat 6 Oeds 6 eddoyav Kal dydfov did ris peradypews rdv dyioy Kal
dypdvrev puornpiov viv Kal det kal eis Tovs aidvas Tov aimvev. dpiy.

a ee re

4. THE LITURGY OF THE SYRIAN

JACOBITES

INCLUDING

Zoe ANAPHORA OF ST. JAMES

First the priest praises and says

Glory be to the Father and to the Son and to the Holy Ghost: and upon us
weak and sinful be mercy and grace at all times

Prayer of the beginning

Vouchsafe unto us, o’ Lord God, with knowledge and fear and beauty of 5
spiritual order to stand before thee in purity and holiness and to serve thee
as the lord and creator of all, to whom is due worship from all, Father and
Son and Holy Ghost, for ever.

{THE PREPARATION OF THE CELEBRANT)
Then he asks pardon of the priests and the people 10
And he says
HAVE MERCY UPON ME, O Gop, AFTER THY GREAT GOODNESS
and the rest {of Ps. l’)
And thee glory befitteth, o God, now and at all times and for ever.
And when he enters to the altar he says 15

Into thine house, o God, have I entered and before thy sanctuary have
I worshipped, o heavenly king: pardon me all wherein I have sinned against
thee
And when he kisses the horn of the throne he says

BIND THE SACRIFICE WITH CORDS, YEA EVEN UNTO THE HORNS OF THE ALTAR. 20

70 The Syrian Rite

(THE VESTING)

And when he puts off his ordinary clothes he says

Put off from me THE FILTHY GARMENTS wherewith Satan hath clothed me,

by the loosing of my evil thoughts, and clothe me with the choice garments

5 that are fitting for the service of thy glory and for the praise of thy aes name,
o our Lord and our God, for ever

And when he puts on the Cuthino he says

Clothe me, o Lord, with the robe of incorruption and gird me with the
strength of thine Holy Spirit, o our Lord

40 And when he puts the Uroro on his neck he says

GIRD THEE WITH THY SWORD UPON THY THIGH, O MOST MIGHTY, ACCORDING
TO THY WORSHIP AND RENOWN

Then he girds his loins with the Zunédro and says
THOU SHALT GIRD ME WITH STRENGTH UNTO THE BATTLE AND SHALT THROW
15 DOWN UNDER ME THEM THAT RISE UP AGAINST ME AND TREAD DOWN MINE ENEMIES
IN MY SIGHT
And when he puts on the left Zendo he shall say first
Make my MEMBERS INSTRUMENTS OF RIGHTEOUSNESS, 0 Lord, and meet for
all good and right works, making us pure temples and cHOSEN VESSELS that

20 are fit for the service of thy glory and for the praise of thy holy name, o our
Lord and our God, for ever

and he adds

TEACH MINE HANDS TO FIGHT AND STRENGTHEN MINE ARMS LIKE A BOW OF
STEEL

25 then putting on the right zendo he says
Make my MEMBERS INSTRUMENTS OF RIGHTEOUSNESS and the rest
and he adds

THY RIGHT HAND SHALL HOLD ME UP AND THY LOVING CORRECTION SHALL
MAKE ME GREAT: THOU SHALT MAKE ROOM ENOUGH UNDER ME FOR TO GO,
30 THAT MY FOOTSTEPS SHALL NOT SLIDE

And when he puts on the Phaino he signs it with three crosses and says

LET THY PRIESTS BE CLOTHED WITH RIGHTEOUSNESS AND THY SAINTS WITH
JOYFULNESS: FOR THY SERVANT DavIip’s SAKE TURN NOT AWAY THE PRESENCE
OF THINE ANOINTED,

35 (THE PREPARATION OF THE ALTAR)

And so he takes the cover off the mysteries and he puts the paten on the left side
and the chalice on the right and the purificator and the spoon with the paten on the
left side and the cloud on the right

And he lights the taper on the right and says
40 IN THY LIGHT SHALL WE SEE LIGHT, 0 Jesu full of light, who art THE TRUE

i. er

The Liturgy of the Syrian Facobrtes 71

LIGHT THAT LIGHTENETH EVERY creature: enlighten us with thy glorious light,
© EFFULGENCE of the heavenly Father
and on the left also and says
O sacred and holy, who dwellest in abodes of light keep far away evil

passions and hateful thoughts: grant us that with purity of heart we may 5

do the works of righteousness. .

{THE PROTHESIS)

And he brings and arranges the seal in the paten and says
HE WAS LED AS A LAMB TO THE SLAUGHTER AND AS A SHEEP BEFORE HIS
SHEARERS IS DUMB SO HE OPENED NOT HIS MOUTH IN HIS HUMILIATION
THE PLACE, 0 LorD, WHICH THOU HAST MADE FOR THEE TO DWELL IN:
THY SANCTUARY, 0 LoRD, WHICH THY HANDS HAVE ESTABLISHED. THE LoRD
SHALL REIGN FOR EVER AND EVER

And when he mixes the chalice he says

Our Lord Jesus Christ was crucified between two robbers in Jerusalem and
Was PIERCED in HIS SIDE WITH the SPEAR AND THERE flowed out therefrom
BLOOD AND WATER AND HE THAT SAW IT BARE RECORD AND WE KNOW THAT HIS
RECORD IS TRUE

I WILL RECEIVE THE CUP OF SALVATION

and the rest (of Ps. cxvi 13, 14).

And he sets the sedro of penitence

First the prumion Him whom watchers exalt and to whom angels minister
and of whom every creature proceeds and is guided, him praise befitteth

Sedro We beseech thee, 0 our Lord Jesus Christ, 0 God, to bless thy
servants and these thy worshippers who are gathered together in thine holy
name in this temple. May they put on thy spiritual weapons, may they
conquer the wicked one and his host. Spare their sins by thy grace and
forgive their offences by thy mercy that they may lift up praise unto thee.
Voice At thy gate, o Lord, do I knock, from thy treasury I ask for mercies.
I a sinner of years have turned aside from thy way. Grant me to confess
my sins and to forsake them and to live by thy grace. At what gate shall
we go and knock save at thy gate, o gracious one our Lord, and what have
we that shall plead with thee for our offence if thy mercies plead not with thee,
o king whose glory kings do worship? Glory Father and Son and Holy

Io

20

25

30

Ghost, BE THOU to us an high wall and AN HOUSE OF DEFENCE from the wicked 35

one and from the hosts of him that fighteth against us: with the wings of thy
mercies hide us when the good are severed from the wicked. From everlasting
Let the voice of our ministry be a key that openeth the gates of heaven and
may the archangels say from out their ranks How sweet is the voice of the

earthborn! The Lord quickly answer their request! The smoke May we be 40

“a
ee,
.

“2 | The Syrian Rite

pardoned and cleansed and sanctified and purified and purged from all the filth

of sin by this smoke of odours which we offer before thee now, o our Lord

and our God, and at all times for ever. Examination I have sinned against

thee, o thou that hast pity on a sinner: receive my supplication and forgive
5 me my faults: o Lord the lord of all, have mercy on me

Then he shall say
Kurillison three times and Our Father which art in heaven

and this seal

Sacrifices of praise may we be accounted worthy to offer unto thee, o Lord,

Jo a sweet-smelling savour, even all our thoughts and words and deeds and holo-

causts, and without spot to appear before thee all the days of our life, o F ather
and Son and Holy Ghost for ever.

The service of penitence is finished which was foreshadowed by the old covenant
and the law.

15 The second service of the Kurb6no

First the priest praises and says

Glory be to the Father and to the Son and to the Holy Ghost: and upon
us weak and sinful be mercy and grace at all times

Prayer

290 Vouchsafe us, o Lord God, HAVING OUR HEARTS SPRINKLED AND CLEAN
FROM all EVIL CONSCIENCE, to be accounted worthy to enter into thine holy
of holies, high and exalted, and in purity and holiness tu stand before thine
holy altar and present unto thee REASONABLE and SPIRITUAL SACRIFICES IN
THE BELIEF OF THE TRUTH, 0 our Lord.

25 And afterwards bowing down he adds and says the prayer for himself

O Lord God almighty who pardonest guilty men and HAST NO PLEASURE IN

THE DEATH OF a sinner: to thee, o Lord, do I stretch forth the hands of my,

heart and I implore of thee forgiveness for all my unlawful deeds, albeit

unworthy: but I beseech thee keep my mind from the operations of the enemy,

30 mine eyes that they look not incontinently, mine ears that they listen not to

vanities, mine hands from the service of hateful things, and my reins that they

be moved in thee, so that I be entirely thine. And from thee be there granted

unto me the gift of thy divine mysteries, o Christ our Lord and our God, for
ever, Amen,

(OFFERTORY PRAYERS)

&»
Le i

Then he rises and ascends the step and says
Stomen kalds
(The people)
Kurillison

The Liturgy of the Syrian Facobztes 73

And again removing the veils, that ts the covering of the mysteries, he places that
of the paten on the south, and that of the chalice on the north. Over that of the
paten he says

Tue LorpD Is KING AND HATH PUT oN GLORIOUS APPAREL : THE LORD HATH
PUT ON HIS APPAREL AND GIRDED HIMSELF WITH STRENGTH 5

and the rest (of Ps. xciit)
[Over that of the chalice he says

O pure and spottess Lams who offered to his Father an acceptable offering
for the expiation and redemption of the whole world: vouchsafe us to offer
ourselves to thee A LIVING SACRIFICE WELLPLEASING UNTO THEE and like unto 10
thy sacrifice which was for us, o Christ our God for ever. Amen]

And he [stretches forth his hands in the form of a cross, his right hand over his
left and| takes the paten in his right hand and the chalice in his left crosswise [and
lifts them up on high above the part where ts the fixed tablitho| and says the general

prayer on this wise 15

The memorial of our Lord and our God and our Saviour Jesus Christ and of
all his saving dispensation on our behalf: to wit the message of the watcher,
and his glorious conception and his birth in the flesh and his baptism in the
Jordan and his fast of forty days and his saving passion and his uplifting on the _
cross and his quickening death and his honourable burial and his glorious 20
resurrection and his ascension into heaven and his session on the right hand of
God the Father ; according to his own command unto us we are commemorat-
ing at this time upon the eucharist that is set before us. Then particularly for
our father Adam and our mother Eve and the holy mother of God Mary and the
prophets and apostles, preachers and evangelists and martyrs and confessors, 25
righteous men and priests and holy fathers and true shepherds and orthodox
doctors, solitaries and cenobites and those who are standing and praying with
us with all those who since the world began have been wellpleasing unto thee
from our father Adam even unto this day. Again we are commemorating our
fathers and our brethren and our masters who have taught us the word of truth 30
and our departed and all the faithful departed, particularly and by name them
that are of our blood and them that had part in the building of this temple and
them that had part and are still taking part in the support of this place, and all
that take part with us whether in word or in deed, in little or in much, especially
him for whom and in whose behalf this kurbono is offered here he mentions him 35
for whom Che ts celebrating) and pardon his offences and his sins in thy mercy.

O God, make a good remembrance for WV: then for whoso ts worthy: and tf he ts
offering for the mother of God or for one of the saints let him say and for saint mar
NV whose commemoration we are celebrating today: then he shall say particu-
larly then for the holy mother of God Mary in whose honour and for whom this 40
kurbono is offered today peculiarly and distinctly that she, o my Lord, may be an
intercessor unto thee in the behalf of every one that taketh refuge in the aid of
her prayers. O good and merciful God, by her heard and acceptable prayers unto
thee answer in thy goodness his requests who sets apart and honours her

74 The Syrian Rite

remembrance: remove from him temptations and chastisements and rods of
anger and forgive his offences in thy mercy, by the prayers of thy mother and
of all thy saints. Amen. Again O God, thou wast the offering and to thee the
offering is offered: receive this offering from my weak and sinful hands for the
soul of NV and he repeats it three times. Again O God, in thy graciousness make
. rest and good remembrance to my father and to my mother. And if for the sick
O merciful God, be gracious to V and grant him healing of soul and body. And
if for the departed O God, make to him rest and good fruition in thy mansions of
light with all the doers of thy will. And make rest and good remembrance to
10 my father and to my mother and to all who are with me and who have com-
panionship with me and to all who ask of our weakness that we make memorial
of them in this thine offering offered unto thee by our sinfulness, whose names
are known unto thee.

or

And he puts down the mysteries and sets the chalice to the east and the paten to
Ts the west on the tablitho and he covers them with the annaphura and says

HIs GLORY COVERED THE HEAVENS AND all creation WAS FULL OF HIS PRAISE.

{MASS OF THE CATECHUMENS)
{THE CENSING)
The deacon

20 Stdmen kalos
(The people)
Kurillison
The priest
The general prumion To that glorious and adorable one
25 who hath magnified the memory of her that brought him forth
in heaven and in earth and who hath made victorious the ©
memory of his saints in every spot and place and on every wise
and hath distilled the dew of mercy and compassion on the limbs
of the faithful departed : to him praise is fitting

30 And he sets the sedro We adore and give thanks and glorify
thee, the creator of the worlds and disposer of things created,
the blessed Root that budded forth and sprang up OUT OF A DRY
GROUND, even of Mary, and all the earth was filled with the
savour of its glorious sweetness and it drove away the foul

33 savour of heathenness from all regions by its glorious doctrine.
We offer before thee this incense after the pattern of Aaron the
priest who offered pure incense unto thee in the tabernacle that
was for a time and stayep thereby THE PLAGUE from the people

The Liturgy of the Syrian Facodites 75

of Israel. So we beseech thee, o Lord, receive this savour of
spices which our lowliness offers unto thee by reason of our
sins and our offences, in the behalf of our father Adam and our
mother Eve, in the behalf of the prophets and apostles, in the
behalf of the just and righteous, in the behalf of the martyrs 5
and confessors, in the behalf of the fathers and orthodox doctors,

in the behalf of the monks and cenobites, in the behalf of the
holy mother of God Mary, in the behalf of orphans and widows,

in the behalf of the distressed and the afflicted, in the behalf of
the sick and oppressed, in the behalf of all who have spoken 10
and charged us to remember them in prayers to thee, o Christ
our God, and in the behalf of the living and the dead and the
repose of their souls in the heavenly Jerusalem. And glory and
worship we will send up to thee, o my Lord, and to thy Father
and to thine Holy Spirit now and at all times for ever. Amen 15

He burns incense and says

To the glory and honour of the holy and glorious Trinity
incense is set on by my hands weak and sinful

Let us pray all of us: mercy and grace ask we from the Lord.
O merciful Lord, have mercy on us and help us 20

and he takes the incense and worshipping censes the midst of the table of life three
times, which ts a type of the Father, saying

Adoration to the gracious Father
and the north horn he censes three times, which is a type of the Son, and says
Adoration to the merciful Son | 25
and the south horn he censes three times, which 1s a symbol of the Holy Ghost,
Adoration to the living and holy Spirit

and he ascends the step and raises the incense over the mysteries on the east side and
says this Voice

¥ REJOICE IN THE LORD, 0 YE RIGHTEOUS 30
With the smoke of spices be there a remembrance to
the Virgin Mary mother of God
and bringing it to the west side he says
PRAISE HIM, ALL YE PEOPLES
With the smoke of spices be there a remembrance to 35
the holy prophets apostles and martyrs

76 The Syrian Rite

and to the north side saying

Glory be to the Father and to the Son and to the Holy Ghost

With the smoke of spices be there a remembrance to
the doctors and the priests and the just and the
5 righteous

and to the south side saying

From everlasting to everlasting world without end

With the smoke of spices be there a remembrance to the
holy church and all her children

10 and he lowers the censer in a circle over the mysteries three times and
descends from the step saying this

Smoke Receive, o my Lord, in thy mercy the incense of thy
servants and be reconciled by the smoke of thy priests and be
appeased by the service of thy worshippers and magnify thereby

15 the remembrance of thy mother and of thy saints and of all the
faithful departed, o Son the Christ who with thy Father and
thine Holy Spirit art worshipped and glorified now and at all
times for ever. Zhe seal May the just and righteous, the
prophets and apostles and martyrs and confessors and the holy

20 mother of God Mary and all the saints who in all generations
have been wellpleasing unto thee, o God, be intercessors and
suppliants unto thee in the behalf of the souls of all of us, that

by their prayers and supplications wrath may cease from thy .

people. And have mercy on the flock of thy pasture and make
25 thy tranquillity and thy peace to dwell in the four quarters

of the world and to the departed grant pardon in thy

goodness, o our Lord and our God, for ever. Examination

Let Mary who brought thee forth and John who baptized

thee be suppliants unto thee in our behalf: and have
30 mercy upon us.

{THE LECTIONS)

[Jf there be lessons for that day from the books of the Old Testament the
people shall say .

A voice
35 {and the rest)

The Liturgy of the Syrian Facobites 77

Then the lessons shall be read

{AnD THE LorpD saip uNTO Moses WHEREFORE CRIEST THOU
...AND HIS SERVANT Moses Exod. xiv 15-31

ALL WISDOM COMETH FROM THE LorD..... TURNETH AWAY
WRATH Ecclus. 4 1-21 5
THE WILDERNESS AND THE SOLITARY PLACE ....... SORROW

AND SIGHING SHALL FLEE AWAY Is. xxxv}

And he begins the responsory of Mar Severus

By the prayers of Mary who brought thee forth and of John
who baptized thee 10

¥ I WILL MAGNIFY THEE, 0 Gop my KING, whose only-begotten
Son who was immortal in his nature and came in
grace for the life and salvation of the race of men and
became incarnate of the holy and glorious pure virgin
the mother of God Mary: he took a body without 15
change and was crucified for us, even Christ our God,
and by his death trampled under foot our death and
destroyed it, who is one of the holy Trinity and is
worshipped and glorified equally with his Father and
his Holy Spirit 20

Have mercy on us all.

And they say
Hoty art thou, o God: HOLY, o mighty: HOLy, o immortal

who wast crucified for us: have mercy upon us

Hoty art thou, o God: HoLy, o mighty: HoLy,o immortal — 25
who wast crucified for us: have mercy upon us

Hoty art thou, o God: HoLy, o mighty: HoLy, o immortal
who wast crucified for us: have mercy upon us
and
Kurillison 30

three times.

78 The Syrian Rite
5[ The people The priest
The chosen apostles Vouchsafe us, o Lord God,
{and the rest) by the intercession of thine
holy apostles to be unmoved
5 and immovable in the faith

and to be stablished in their
doctrines and by good and
profitable works to be well-
pleasing to thy godhead, re-
10 joicing in thee all the days
of our life and to the end,
o Christ our God and the
hope of our life and the
saviour of our souls for ever.
Is Amen]

He reads the Praxis
Beloved {WHOSOEVER BELIEVETH THAT

© Ap eh eee eroral aot HATH
NOT LIFE I Jo. v 1-12}.

The people Again the prayer before the Apostle

20 Paul the blessed apostle Accept, o Lord God, our

{and the rest) prayers and our supplications

which are at this time before

thee and account us worthy |

with purity and holiness to
keep thy commandments and
those of thy divine apostles
and of Paul THE ARCHITECT
and builder of thine holy
church, o our Lord and our
30 God for ever

The deacon

Paul the apostle : from the Epistle to {the Corinthians}
Bless, o my Lord

ho

wn

My brethren {I wouLD NOT THAT YE SHOULD BE- IGNORANT
BBs fF 8: Spaces ABLE TO BEAR IT_ I Cor. x 1-13}

ee a a

The Liturgy of the Syrian $acobites 79

The deacon
Bless, o my Lord.

The people
Halleluiah and halleluiah

OrFER TO him "[sacrifices, BRING PRESENTS 5

CoME INTO THE COURTS OF THE LoRD AND woRSHIP him IN
his HOLY TEMPLE: BE THANKFUL UNTO HIM AND SPEAK GOOD
OF HIS NAME
by whom life is bestowed

Halleluiah]. }<e)

The deacon The priest before the Gospel

Bless, o my Lord Grant us, o Lord God, the
With silence “[stand, ye knowledge of thy divine words
hearers, for this is the holy and fill us with the understand-
Gospel which is being read. ing of thine holy Gospel and
Brethren, haste ye and hear the riches of thy divine gifts
and acknowledge the word and the indwelling of thine
of the living God] Holy Spirit and give us with
joy to keep thy commandments
and accomplish them and fulfil 20

thy will and to be accounted

worthy of the blessings and

the mercies that are from thee

now and at all times

hot
nm

The priest 25
Peace be to you all
The people
And with thy spirit
The priest
The holy Gospel of our Lord Jesus Christ, the life-giving 3
Gospel of {Luke} the apostle who preached life and salvation
to the world

)
(@)

The deacon
BLESSED IS HE THAT COMETH IN THE NAME OF THE Lorp

80 The Syrian Rite

The priest
In the time therefore of the dispensation of our Lord and our
God and our Saviour Jesus Christ, the Word of the living God
who was incarnate of the virgin Mary, these things were done
The deacon
We believe and confess
The priest
{AND AS THE PEOPLE WERE IN EXPECTATION......IN THEE
I AM WELL PLEASED S. Luke tit 15-22}
And peace be to you all
The people
And with thy spirit
This prayer

10

To our Lord Jesus Christ be our praise and our thanksgiving

1s and our blessing for his lifegiving word to us, and to his Father

who sent him for our salvation, and to his living and holy Spirit
who giveth us life, now and at all times for ever. Amen,

(MASS OF THE FAITHFUL)
(THE PRAYERS)
20 And he sets the sedro of the Entrance

Let us pray all of us: ask we mercy and grace from the Lord.
O merciful Lord have mercy on us and help us
Prumion *{With the operation of good works and noble and
holy thoughts and the pleasant savour of the true faith and the
25 firstfruits of the gifts of glorious immortal lives be we accounted
worthy to offer to THE HIGHPRIEST OF OUR CONFESSION, EVEN
Jesus Christ, a holy and righteous sacrifice for that he of him-
self hath MADE PURIFICATION OF our SINS and redeemed the
world by his sacrifice: whom befitteth glory and honour —
30 and worship at this time of the celebration of the divine
eucharist and at all times}
Sedro of the entrance *{O Christ who art God the pee
and the possessor of all, the redemptive breath of the worlds,
pure immortal chrism and pleasant savour that never dieth, the

The Liturgy of the Syrian Facobites 8i

sweet and pleasant savour, the knowledge of thee filleth our
hearts and thou hast vouchsafed to us poor and earthly things
to stand before thee and to hear and to minister the service
of thy divine and unspeakable mysteries which even ANGELS
DESIRE TO LOOK INTO. Free our souls, o Lord, from the 5
yoke of the bondage of sin that we may live before thee with
watchfulness of mind and fixed rules of conversation all the
days of our lives and come to a blessed end and to life everlast-
ing, wherefrom troubles and lamentations and groanings are
moved far off: through thy grace and the goodpleasure of thy 10
Father blessing and blessed, who sent thee to save us, and
shrough the operation of thy Spirit allholy and good and
adorable and lifegiving and consubstantial with thee now
and at all times for ever}

Fle continues 15

From God may we receive pardon of offences and remission
of sins in both worlds for ever. Amen

And he adds
Peace be to you all
The people 20
And with thy spirit
The priest
May the pardon of the Son of God be bestowed on our souls
and on the souls of our fathers and of our brethren and of our
masters and of our teachers and of our departed and of all the 25

aithful departed, children of the holy church, in both worlds for
aver. Amen

And he burns incense and makes three crosses on the censer and says

Let us answer and say Hoprgly is the holy Father, horkly is
he holy Son, horkly is the living and holy Spirit, who halloweth 30
he incense of the sinner his servant, sparing and having
mercy on our souls and on the souls of our fathers and of our
orethren and of our masters and of our teachers and of our
Jeparted and of all the faithful departed, children of the holy
church, in both worlds for ever and ever. Amen. 35

G

82 The Syrian Rite

<THE CREED)
The deacon

Sophia and Proschomen
The priest begins
5 °[each of the faithful shall say I believe and the priest shall say We believe |

I believe *[in one God the Father almighty maker of heaven
and earth and of all things visible and invisible. And in one
Lord Jesus Christ the only Son of God, who was begotten of
the Father before all worlds, light of light, very God of very

10 God, begotten and not made, and equal in substance to his
Father: by whom all things were made: who for us men and
for our salvation came down from heaven and was incarnate of
the Holy Ghost and of the virgin Mary mother of God and was
made man and was crucified for us in the days of Pontius Pilate

15 and suffered and died and was buried and rose again the third
day as he willed and ascended into heaven and sat down at
the right hand of his Father and he shall come again in glory
to judge the quick and the dead: of whose kingdom there is no
end. And in one Holy Ghost who is the Lord, the quickener

20 of all things, who proceedeth from the Father, and with the
Father and with the Son is worshipped and glorified, who spake
by the apostles and the prophets*. And in one church apostolic
catholic and glorious’: I acknowledge that there is one baptism
which is for the remission of sins and I look for the resurrection

25 of the dead and the new life in the world to come. Amen.|

{THE LAVATORY)
And he washes the tips of his fingers in water and says

Wash away, o Lord God, the foul pollution of my soul and
cleanse me with thy sprinkling of life that in purity and in
3° holiness I may be accounted worthy to go in to the holy of
holies, thine holy and hallowing house, and without defilement
to handle thine adorable and divine mysteries, that with pure
conscience I may offer unto thee A LIVING SACRIFICE that may —
be WELLPLEASING UNTO thy godhead and like unto thy glorious

35 sacrifice, our Lord and our God, for ever.

a Bodl. MS. Marshall 327 f. 182: prophets and apostles
» 7b. holy catholic and apostolic

The Liturgy of the Syrian Facobites 83

Again he asks for forgiveness and says
My brethren and my masters, pray for me that my sacrifice
be accepted. z:

And he bows down before the table of life and prays this prayer in silence
and says

O holy and glorious Trinity, have mercy upon me: o holy
and glorious Trinity, forgive me my sin: o holy and glorious
Trinity, receive this offering from my weak and sinful hands.
O God, in thy mercy make rest and good remembrance on
thine holy and heavenly altar for thy mother and for thy saints
and for all the faithful departed. O God, pardon and remit in
this hour the sins of thy sinful servant and help my weakness
which crieth unto thee at all times and by the prayers of thy
mother and of all thy saints, o God, in thy lovingkindness
pardon and remit the sins of them of our blood, our fathers and
our brethren and our masters and of him for whom and in the
behalf of whom this sacrifice is offered

here he mentions whomsoever he will.

And he ascends the step and kisses the throne and begins the Kurdbho

The Annaphura of Mar James the brother of our Lord

{THE KISS OF PEACE)
First the prayer before the Peace
O God of all and Lord, account these our unworthy selves
worthy of this salvation, o thou lover of men, that pure of ALL
GUILE AND all HYPOCRISY we may greet one another WITH
A KISS HOLY and divine, being united with the bond of love
and peace: through our Lord God and Saviour Jesus Christ
thine only Son our Lord through whom and with whom to
thee is fitting glory and honour and dominion with thy Spirit
allholy and good and adorable and lifegiving and consubstan-
tial with thee now and ever and world without end
The people
Amen
The priest
Peace be to you all
The people
And with thy spirit
G2

oe

os

ce)

_

5

25

30

84 The Syrian Rite

The deacon
Give we the Peace
The people
Account us worthy, o Lord.

5 {THE INCLINATION >
The deacon
Let us bow down our heads before the Lord
The people
Before thee, o Lord
10 The priest
Thou who alone art a merciful Lord, send thy blessings on
them that bend their necks before thine holy altar, o thou that
DWELLEST ON HIGH AND YET REGARDEST THE THINGS THAT
ARE LOWLY, and bless them: through the grace and mercies
15 and love towards mankind of Christ thine only Son through
whom and with whom to thee is fitting glory and honour and
dominion with thy Spirit allholy and good and adorable and life-
giving and consubstantial with thee now and ever and world
without end
20 The people
Amen,

{THE PRAYER OF THE VEIL)
The priest

O God the Father who for thy great and unspeakable love

25 towards mankind didst sEnp thy Son INTO THE WORLD tO BRING
AGAIN THE SHEEP THAT WAS GONE ASTRAY, turn not away thy
face from us who offer this fearful and unbloody sacrifice: For
WE TRUST NOT IN OUR OWN RIGHTEOUSNESS BUT IN THY MERCIES.
We intreat therefore and beseech thy goodness that this mystery
30 which is administered for our redemption be not for judgement
unto thy people but for the wiping out of sins and for forgive-
ness of trespasses and for thanksgiving unto thee: through the
grace and mercies and love towards mankind of thine only Son
through whom and with whom to thee is fitting glory and honour

The Liturgy of the Syrian Facobites 85

and dominion with thy Spirit allholy and good and adorable
and lifegiving and consubstantial with thee now and ever and

world without end
The people

Amen. 5

€ANAPHORA)
The deacon
Stand we fairly
The people
Mercies, peace, {a sacrifice of praise) 10
{THE THANKSGIVING)
He makes the annaphura to flutter and says
THE LovE oF Gop the Father anp THE GRACE *[oF the only-
begotten Son AND THE FELLOWSHIP and descent or THE HoLy
GHOST BE WITH YOU ALL, my brethren, evermore] 15
The people
And with thy spirit
The priest
The minds and hearts of all of us be on high
The people 20
They are with the Lord our God
The priest
Let us give thanks unto the Lord with fear °[and worship with
trembling |
The people 25
It is meet and right
The priest: g¢hontho
It is very meet right fitting and our bounden duty to
praise thee, to bless thee, to celebrate thee, to worship thee, to
give thanks to thee the creator of EVERY CREATURE VISIBLE 3°

AND INVISIBLE
T ‘litho

whom THE HEAVENS AND THE HEAVENS OF HEAVENS PRAISE AND

ALL THE HOSTS OF THEM, THE SUN AND THE MOON AND ALL

the choir of THE STARS, THE EARTH AND THE SEA AND ALL 35

on

10

20

dS
eye

30

86 The Syrian Rite

THAT IN THEM IS, THE HEAVENLY JERUSALEM, THE CHURCH ~

OF THE FIRSTBORN THAT ARE WRITTEN IN HEAVEN, ANGELS
archangels princedoms POWERS THRONES DOMINATIONS VIR-
TUES above the world, heavenly armies, the cherubin with
many eyes, and the seraphin with six wings and witu Two of

their wings THEY veil THEIR FACE AND WITH TWAIN THEIR |

FEET AND WITH TWAIN THEY DO FLY one to another, with
unceasing voices and unhushed theologies, a hymn of victory
majesty and EXCELLENT GLORY with clear voice hymning, and
crying and shouting AND SAYING
The people
Hoty HOLY HOLY MIGHTY LorD Gop oF SABAOTH
of the GLory and honour of whose majesty
heaven and EARTH ARE FULL
Hosanna in the highest
BLESSED IS HE THAT came and COMETH
IN THE NAME OF THE LorD
HoSANNA IN THE HIGHEST
The priest: g¢hontho
Even as in truth thou art holy, KING OF THE WORLDS and
giver of all holiness, and holy also is thine onlybegotten Son
our Lord and God and Saviour Jesus Christ and holy also is
thine Holy Spirit who SEARCHETH ALL THINGS, even THE DEEP
THINGS oF thee, Gop and Father. For holy art thou all-

sovereign almighty terrible good, of fellowfeeling and especially ©

as touching thy creature: who madest man out of earth and
gavest him delight in paradise: but when he transgressed thy
commandment and fell thou didst not pass him by NOR FORSAKE
him, o good, but didst chasten him as an exceeding merciful
father: thou calledst him by the law, thou didst lead him by the
prophets and Last oF ALL didst sEND thine ONLYBEGOTTEN SON
INTO THE WORLD that he might renew thine image : who, when
he had come down and been incarnate of the Holy Ghost and
of the holy mother of God and evervirgin Mary and CONVERSED
WITH MEN and done all things for the redemption of our race
Telitho

and when he was about to accept a voluntary death for us

sinners, himself without sin, IN THE SAME NIGHT IN WHICH HE

—————s ee ee

The Liturgy of the Syrian Facobttes 87

WAS DELIVERED UP for THE LIFE and salvation OF THE WORLD
TOOK BREAD on his holy spotless and unpolluted hands and
showed it to thee, God and Father, and when he had Given
THANKS + HE BLESSED >K hallowed *>h BRAKE AND GAVE TO HIS
DISCIPLES and holy apostles sayinc Take, EAT of it: THIS IS MY
BODY WHICH FOR you and for many IS BROKEN and given for
the remission of sins and for eternal life

The people

Amen

The priest
And LIKEWISE also THE CUP AFTER HE HAD SUPPED when he
had mixed with wine and water HE GAVE THANKS >] BLESSED >]
hallowed > AND GAVE TO HIS DISCIPLES and holy apostles sayING
TAKE, DRINK YE ALL OF IT: THIS IS MY BLOOD OF THE NEW
TESTAMENT WHICH FOR YOU and FOR MANY IS SHED and given
FOR THE REMISSION OF SINS and for eternal life

The people
Amen
The priest
Do THIS IN REMEMBRANCE OF ME: FOR AS OFTEN AS YE EAT

THIS BREAD AND DRINK THIS CUP YE Do proclaim my DEATH and
confess my resurrection unTIL I coME
The people
Thy death, o Lord, ‘[we commemorate and thy resurrection we
confess and thy second coming we look for, and we ask of thee
mercy and compassion and we implore the forgiveness of sins.
Thy mercies be upon us all].

(THE INVOCATION >
The priest
Commemorating therefore, o Lord, thy death and thy resur-
rection on the third day from the tomb and thine ascension into
heaven and thy session at the right hand of God the Father and
as well thy second coming fearful and glorious wherein thou
SHALT JUDGE THE WORLD IN RIGHTEOUSNESS, when thou shalt
RENDER TO EVERY One ACCORDING TO HIS DEEDS, we offer thee
this fearful and unbloody sacrifice that THoU DEAL NOT WITH US

I

b

5

°

5

on

88 The Syrian Rite

AFTER OUR SINS, 0 Lord, NEITHER REWARD US AFTER OUR
iniquities, but after thy leniency and thy great and unspeakable
love towards mankind BLot out the sins of us thy servants who
intreat thee. For thy people and thine inheritance intreat thee
5 and through thee and with thee the Father saying
The people
Have Mercy *[upon us, 0 Gop the Father aLmicuty, have
mercy upon us]
The priest
to We too, o Lord, receiving thy grace, *[weak and sinful, thy
servants, give thanks unto thee and praise thee for all things
and by reason of all things]
The people
We glorify thee, ‘[we bless thee, we worship thee, we believe
15 in thee: we pray thee be propitious, o Lord God, have mercy
upon us and hear us]
The deacon
In silence and fear *[stand and pray. The peace and tran-
quillity of God the Father of us all be with us. Cry we
20 and say we thrice Kurillison Kurillison Kurillison]
The priest: g¢hontho: the Invocation of the Holy Ghost
Have mercy upon us, God the Father almighty, and send upon
us and upon these gifts set before thee thine Holy Spirit the Lord
and the lifegiver who shareth thy throne, God and Father, and

25 shareth the kingdom with the Son, who is of one substance and -

coeternal, who spake in the law and the prophets and thy new
testament, who descended in the likeness of a dove upon our
Lord Jesus Christ in the river Jordan, who descended upon the
holy apostles in the likeness of fiery tongues

30 The priest
Hear me, o Lord: *[hear me, o Lord: hear me, o Lord,] and
have mercy upon us: [and may thy holy and living Spirit,
o Lord, come and descend upon me and upon this oblation]

The people
35 Kurillison
The priest: telitho

that coming down he may make of this bread the lifegiving
body > the redeeming body >] the heavenly body »& the body

OE ee a

PST Pe CS sae SS

The Liturgy of the Syrian Facobites 89

which sets free our souls and bodies, the body of our Lord
God and Saviour Jesus Christ for the remission of sins and
eternal life to them that receive. Amen

The people

Amen 5

The priest
And the mixture that is in this cup the blood of the new
testament > the redeeming blood > the lifegiving blood > the
heavenly blood which sets free our souls and bodies, the blood
of our Lord God and Saviour Jesus Christ for the remission of 10
sins and eternal life to those who receive it. Amen

The people

Amen

The priest
That they be to all who receive of them the hallowing of souls 15
and bodies, fruitfulness in good works, for the confirmation of
thy holy cuurcu which thou hast FOUNDED UPON THE ROCK of
the faith AND THE GATES OF HELL SHALL NOT PREVAIL AGAINST
1T, delivering it from all heresy and from every STUMBLINGBLOCK
of THEM THAT DO iniquity EVEN UNTO THE END OF THE WORLD: 2°
by the grace and mercies and love towards mankind of thine only
Son through whom and with whom to thee is fitting glory and
honour and dominion with thy Spirit allholy and good and
adorable and lifegiving and consubstantial with thee now and
ever and world without end 25

The people

Amen,

{THE INTERCESSION )
®[The deacon The priest: g’hdntho

Bless, o Lord Wherefore we offer unto 30
Let us pray and beseech our thee, o Lord, this same fear-
Lord and our God at this ful and unbloody sacrifice for
great and dread and holy these thine holy places which
moment for our fathers and thou hast glorified by the
rulers who are over us this manifestation of thy Christ 35
day in this present life and and especially for the holy

10

cn

20

30

35

90

tend and rule the holy
churches of God : the vener-
able and most blessed mar
NV our patriarch: and for
mar JV metropolitan with the
residue of the metropolitans
and venerable orthodox
bishops let us beseech the

The Syrian Rite

Sion the mother of all
churches: and for thine holy
church which is in all the
world: grant her, o Lord,
the rich gifts of. thine Holy
Spirit

Remember also, o Lord, our
pious bishops who RIGHTLY

divide for us THE WORD OF
TRUTH: especially the fathers
our patriarchs mar JV and our
bishop. Grant them, o Lord, an honourable old age: for a long
time preserve them TENDING THY PEOPLE in all piety and
holiness

Remember also, o Lord, this honourable presbytery which is
here and in every place and the diaconate in Christ and the
residue of all the ministry and every order of the church

Remember also, o Lord, my lowliness whom all unworthy as
I am thou hast accounted worthy to call upon thee. REMEMBER
noT the sins of My yourH and mine ignorances BUT AFTER THE
MULTITUDE OF THY MERCIES THINK THOU UPON ME: for IF THOU
WILT BE EXTREME TO MARK iniquity, o LorD, WHO may endure
before thee?
purify me and where sIN ABOUNDETH THERE let thy GRACE
MUCH MORE ABOUND ; :

Remember also, o Lord, those from among our brethren who
are cast into bondage and are in prison and in exile, them that
are sick and ill and them that are oppressed and vexed oF EVIL
SPIRITS

Remember also, o Lord, the air and the rains and the dews
and the fruits of the earth: BLESS THE CROWN OF THE YEAR
WITH THY GOODNESS, for THE EYES OF ALL hope in THEE AND
THOU GIVEST THEIR food IN good SEASON: THOU OPENEST
THINE allsufficing HAND AND FILLEST ALL THINGS LIVING WITH
good WILL

Lord}

fF elitho

And aditver’ us, o Lord God, from all oppression and wrath
and straits and all hurt and opposition of wicked men and from

FoR WITH THEE Is propitiation: visit me and _

i ee a

ae

The Liturgy of the Syrian Facobrtes

QI

all force and violence of devils and from every scourge sent from
thee, o God, which is brought upon us by reason of our sins
and preserve us in the orthodox faith and the keeping of thine
holy lifegiving commandments, us indeed and all that are
accounted worthy to stand before thee and to wait for the rich 5

mercies which come from thee:

for thou art a God that taketh

pleasure in mercy and to thee we offer up glory and to thine
only Son and to thy Spirit allholy and good and adorable and
lifegiving and consubstantial with thee now and ever and world

without end

The people
Amen

°[The deacon
Again then we commemorate
all our faithful brethren true
christians who have before
bidden and charged our
humility and our weakness
to remember them in this
hour and at this time: and
for all who have been cast
into all manner of grievous
temptations and take refuge
in thee, o Lord, the mighty
God, and for their salvation
and their visitation by thee
speedily: and for this city
preserved of God and for
the concord and advance of
the faithful inhabiters there-
of that they be exercised in

virtue let us beseech the
Lord |

The priest: gehontho

Again vouchsafe to remem-
ber those who stand with us
and pray with us, our fathers
and brethren, and those who
remain :

Remember also, o Lord,
those who have charged us
to remember them in our
prayers to thee our God and
to each one grant, o Lord,
this request which has respect
to their salvation

Remember also, o Lord,
those who have offered the
offerings at thine holy altar
and those for whom each has
offered and those who have
wished to offer and could not
and those who are in anyone’s
mind and those who are now
mentioned by name

Telitho
Remember, o Lord, all those whom we have mentioned and
those whom we have not mentioned : according to the greatness
of thy reconciliation afford them the joy of thy salvation, receiving

Io

_
>

25

30

35

fe)

15

20

30

35

Q2

The Syrian Rite

their sacrifices on to the expanses of thine heaven, vouchsafing
unto them visitation and succour from thee: strengthen them
with thy power and arm them with thy might: for thou
art merciful and hast pleasure in mercy. To thee is fitting
5 glory and honour and power with thine only Son and to thy
Spirit allholy and good and lifegiving and adorable and consub-
stantial with thee now and ever and world without end
The people
Amen

® [The deacon

Again then we commemorate
all faithful kings and true
christians who in the four
quarters of this world have
founded and _ established
churches and monasteries
of God: and for every
christian polity, the clergy
and the faithful people, that
they be exercised in virtue
let us beseech the Lord |

The priest: g¢hdntho

Remember, o Lord, our re-
ligious kings and queens: LAY
HOLD UPON SHIELD AND BUCK-
LER AND STAND UP TO HELP
them, subdue unto them all
their enemies and them that
fight against them, THAT WE
MAY paSS A PEACEABLE AND
QUIET LIFE IN ALL GODLINESS
AND humility

Telitho

For THOU art AN HOUSE OF REFUGE of salvation and an help-
ing power and a victorious leader of all them that call unto thee
2, and hope in thee, o Lord, and to thee we offer up glory and to
thine only Son and to thy Spirit allholy and good and ador-
able and lifegiving and consubstantial with thee now and ever

and world without end

The people
Amen

®[ The deacon

Again then we commemorate
her who is to be called
blessed and glorified of all
generations of the earth,
holy and blessed and ever-
virgin blessed mother of

The priest: g¢hintho
Forasmuch then, o Lord, as
thou hast the power of life and
of death and art a God of mer-
cies and of love towards man-
kind, vouchsafe to remember
all those who have been well-

The Liturgy of the Syrian Facobites 93

God Mary: and with her pleasing unto thee since the
also let us remember the world began, holy fathers and
prophets and apostles and forefathers, prophets and apos-
evangelists and preachers tles and John the forerunner
and martyrs and confessors and baptist and S. Stephen 5
and blessed John Baptist chief of deacons and first of
messenger and forerunner martyrs, and the holy and
and the holy and glorious glorious mother of God and
mar Stephen chief of dea- evervirgin Mary and all saints
cons and first of martyrs. Io
Let us therefore remember

together all the saints: let

us beseech the Lord]

and telitho

We ask of thee, o Lord great in mercies, who makest possible 15
things impossible, unite us to the blessed church, number us
with that church, give us a place through thy grace among THE
FIRSTBORN WHICH ARE WRITTEN IN HEAVEN. For for this cause
we too remember them that they too while they stand before
thy lofty tribunal may remember our misery and poverty and 20
may offer unto thee with us this fearful and unbloody sacrifice
for the care of them that live and for the assurance of us who
are miserable and unworthy, and for the repose of all them that
have fallen asleep aforetime IN THE BELIEF OF THE TRUTH, our
fathers and brethren. By the grace and mercies and love towards 25
mankind of thine only Son, through whom and with whom to
thee is fitting glory and honour and power with thy Spirit —
allholy and good and adorable and lifegiving and consubstantial
with thee now and ever and world without end

The people 30
Amen
®[The deacon The priest : g¢hintho
Again then we commemorate Remember also, o Lord, our

those who among the saints holy bishops who have gone to
have aforetime fallen asleep their rest aforetime, who inter- 35
in holiness and are at rest preted for us the word of truth,
and have kept undefiled the who from James the archbishop

FS ee a ee ae ee en ie) Che 4 Sale, Oe ee ee oe
. : 2 a eet ae s i - z

94 The Syrian Rite

apostolic faith and delivered and apostle and martyr even
it to us: and those of the to this day have preached to
three pious and holy and_ us the orthodox word of truth
ecumenic synods we pro- in thine holy church
5 claim, to wit of Nicaea and
of Constantinople and of
. Ephesus: and our glorious
Godbearing fathers and_or-
thodox_doctors James the
io =brother of our Lord, who
was apostle martyr —and
archbishop, Ignatius, and
Dionysius, Athanasius, Basil,
Gregory, Timothy, Eusta-
15 thius, John; but most chiefly
Cyril who was a tower of
the truth, who expounded
the incarnation of the Word
of God, and mar James
20 and mar Ephraim eloquent
mouths and ‘pillars of our
holy church, and them also
that before them, with them
and after them kept the one
25 orthodox and uncorrupted 4
faith and delivered it to us: 3
let us beseech the Lord]

and telitho

the luminaries and teachers of thine holy church, even them that
30 HAVE FOUGHT A GOOD FIGHT OF FAITH, who have carried thine
holy NAME before THE GENTILES AND KINGS AND THE CHILDREN
oF IsRAEL: by whose prayers and supplications grant thy peace
to thy church. Their doctrines and their confessions confirm in
our souls, speedily destroy heresies which trouble us and grant to
35 us to STAND BEFORE thy dread JUDGEMENTSEAT WITHOUT SHAME.
For thou, o Lord, art holy and dwellest in the holy place and
art the perfecter of the saints and to thee we offer up glory and

{

I ee a see ee, Sa ec ee ea ee Ne ee ee a ea ent Ee eee ee
. ee a Per, a o . o

The Liturgy of the Syrian Facobites 95

to thine only Son and to thy Spirit allholy and good and
adorable and lifegiving and consubstantial with thee now and
ever and world without end

The people
Amen 5
6 (| The deacon The priest: g¢hdntho
Again then we commemorate Remember, o Lord, the or-

all the faithful departed who thodox presbyters who have
from this holy altar and this gone to their rest aforetime,
town and this place and from deacons subdeacons singers 1°
all places and quarters have readers interpreters exorcists
departed, the departed who monks anchorets hearers per-
in the belief of the truth petual virgins and seculars
have aforetime fallen asleep who have fallen asleep afore-
and are at rest and have time in the faith in Christ and

rl

5

attained unto thee, o GoD, those for whom each _ has
lord OF SPIRITS and OF ALL offered and those whose es-

FLESH. Let us pray and in- tate each has kept in mind
tercede and beseech Christ

Pd

our God who hath received 20
their souls and spirits unto
himself to vouchsafe them in
his great mercies pardon of
offences and remission of
sins and to bring us and
-them to his heavenly king-
dom
Together let us cry and say
thrice Kurillison Kurillison
Kurillison } 30
and telitho
O Lord, Lord Gop oF spirits and OF ALL FLESH, remem-
ber, o Lord, those whom we have mentioned and those whom
we have not mentioned, who have passed from this life in the
orthodox faith. Rest their souls and bodies and spirits, deliver 35
them from eternal punishment to come and vouchsafe to them
delight Iv THE BosoM oF ABRAHAM and of Isaac and of Jacob,
where THE LIGHT OF THY COUNTENANCE visiteth, whence PAINS

25

96 The Syrian Rite

and tribulations and sIGHINGS are FLED AWAY. Impute to
them none of their offences and ENTER NOT INTO JUDGEMENT
WITH THY SERVANTS, FOR IN THY SIGHT SHALL NO MAN LIVING
BE justified : for there is no man that is not guilty of sin and
5 that is pure from defilement of them that are among the sons of
men upon the earth, save only our Lord and God and Saviour
Jesus Christ, thine onlybegotten Son, through whom we too
hope to obtain mercies and forgiveness of sins for his sake,
both for ourselves and for them
10 The people
Rest them, pardon, remit *{and forgive, o God, the offences
and the shortcomings of us all, which we have done wittingly
or unwittingly |
The priest : g¢hontho
15 Rest them, remit, forgive, o God, our offences, done volun-
tarily and involuntarily, wittingly and unwittingly, by word and
deed and in thought, those that are hidden and those that are
manifest, those that were done long ago, those that are known
and those forgotten, which thine holy name knoweth
20 and telitho
Our end preserve christian and sinless and gather us beneath
the feet of thine elect when thou wilt and where thou wilt and
as thou wilt, only without shame by reason of our faults, that in
this as in all things thine allhonoured and blessed name may
25 be glorified and extolled with the name of our Lord Jesus
Christ and thine Holy Spirit now and ever and world without
end
The people
As it was, [is and awaiteth for the generations of the genera-
30 tions and:to the generations of the ages to come for ever.
Amen].

{THE BLESSING)
The priest
Peace be to you all
38 . The people
And with thy spirit

The Liturgy of the Syrian Facobttes

97

The priest
The mercies of THE GREAT GoD AND ouR Saviour JESUS
CHRIST SHALL BE WITH YOU all
The people
And with thy spirit.

{THE FRACTION AND CONSIGNATION )

The deacon says the Kathuliki
| Bless, o Lord

Again and again by this pure
holy oblation and _ propitia-
tory sacrifice which has been
offered to God the Father
and consecrated and accom-
plished and consummated
by the descent of the living
Holy Ghost: for our father
the illustrious priest who
offered and consecrated it,
for the altar of God whereon
it is celebrated, for the blessed
folk who draw nigh and re-
ceive it in THE BELIEF OF THE
TRUTH and those for whom
it is offered and consecrated :
again more especially we are
praying

Behold a time of fear and be-
hold an hour full of trem-
bling. Those on high stand
in fear and minister it with
trembling: trembling is cast
among the children of light
and earthborn men _ feel
it not, and from the hour
wherein pardon is brought
nigh sinners flee away.

H

The priest breaks and signs saying

Thus truly did the Word of
God suffer in the flesh and was
sacrificed and broken on the
cross: and his soul was severed
from his body, albeit his god-
head was in no wise severed
either from his soul or from his
body >« And he was PIERCED
IN HIS SIDE WITH A SPEAR >
AND THERE flowed thereout
BLOOD AND WATER A PROPITIA-
TION FOR THE WHOLE WORLD >
and his body was stained there-
with >& and for the sins of the
circle of the world > the Son
died upon the cross & And his
soul came and was united to
his body and he turned us from
an evil conversation to the good
and BY THE BLOOD OF HIS CROSS
HE RECONCILED and united and
knit HEAVENLY things with

To

15

the things of EARTH and the 30

people with the peoples and
the souls with the body. Anp
THE THIRD DAY HE ROSE AGAIN
FROM the sepulchre and he
is one Emmanuel and
not divided after the union

iS 35

98

Tremble ye ministers of the
church for that ye administer
a living fire and the power
which ye wield surpasseth
5 seraphin’s. Blessed is the
soul which is present in the
church in purity at this time
because the Holy Ghost
writes down its name and
ic uplifts it to heaven
My blessed lady Mary, beseech
with us thine onlybegotten
that he be appeased through
thy prayers and perform
15 mercy on us all
Look, o Lord, with a merciful
eye on our father who
stands before thine altar:
receive, o Lord, his oblation
20 like those of the prophets
and the apostles
Remember, o Lord, by thy
grace and by thy divine
compassion the fathers and
25 pontiffs: may their prayer
be a wall to us
Remember, o Lord, our fathers
and brethren again and our
teachers, and us and them
30 account worthy by thy mercy
of the heavenly kingdom
Remember, o Lord, them that
are absent, have mercy on
them that are here: give
35 rest also to the spirits of the
departed and have mercy
upon sinners in the day of
judgement

The Syrian Rite

indivisible into the two natures.
Thus we confess and thus we
believe, thus we affirm that this
body appertains to this blood
and this blood to this body

Another, of mar Jacob the doctor

O Father oftruth, behold thy ~

Son the sacrifice which propi-
tiates thee: receive this one
who died for me and may I be
forgiven through him. Be-
hold, take this offering at my
hands and be reconciled unto
me and remember not against
me the sins which I have com-
mitted against thy sovereignty.
Behold his blood poured out
upon Golgotha by wicked men
and pleading for me: for its
sake receive my petition. As
great as are mine offences, so
great are thy mercies: if thou
shouldst weigh them, thy mer-
cies would be heavier in the
balance than THE MOUNTAINS
that are WEIGHED of thee.
Look upon the sins and look
upon the offering for them, for
the offering and the sacrifice is
greater far than the sins: be-
cause I sinned thy beloved
bore the nails and the spear:
his sufferings are enough to
reconcile thee and by them
may I live. Glory be to the
Father who delivered his Son
for our salvation and worship

°

Lhe Liturgy of the Syrian Yacobites

The departed who are severed
from us and have passed
from this world, grant rest,
o Christ, to their spirits with
the righteous and the just:
be thy cross a bridge to them
and thy baptism a covering :
thy body and holy blood
a way to lead them to the
kingdom

May we be accounted worthy
to lift up everlasting praise
and acceptable worship from
the midst of the sanctuary to
the Father and the Son and

99

be to the Son who died upon
the cross and restored us all
to life and thanksgiving be to
the Spirit who began and ful-
filled the mystery of our salva- 5
tion. O Trinity exalted above
all, have mercy on us all

Another prayer of the Fraction

Thou art Christ the God
who was cleft in his side on 10
the height of Golgotha in Jeru-
salem for us. Thou art THE
Lams oF GoD THAT TAKETH
AWAY THE SIN OF THE WORLD.

the living Spirit of holiness 0 thou pardon our offences 15
that the true God may ac- and forgive our sins and set us
complish towards us his ©” thy right hand.
grace and blessing, compas-
sion and lovingkindness now
henceforth and for ever 20
And let us all with prayer

beseech the Lord

The people

Amen |.

(THE LORD’S PRAYER) 25

The priest * (raises his voice|: the prayer of the Our Father which art
in heaven

O Gop THE FATHER OF oUR Lorp Jesus CuRIsT, THE FATHER
OF MERCIES AND GOD OF ALL COMFORT WHO SITTEST ABOVE THE
CHERUBIN and art glorified of the seraphin, BEFORE whom STAND 30
A THOUSAND THOUSAND archangels, TEN THOUSAND TIMES TEN
THOUSAND angels, hosts rational and heavenly, who hast vouch-
safed to sanctify and perfect the offerings and gifts and perfec-
tion of fruits which are offered to thee FOR A SWEETSMELLING
SAVOUR by the grace of thine onlybegotten Son and by the 35
descent of thine Holy Spirit: sanctify, o Lord, our souls and

H 2

100 The Syrian Rite

our bodies that with a pure heart and with soul enlightened and
with face unashamed we may make bold to call upon thee, o God
heavenly Father almighty holy, and to pray and to say
Our FATHER WHICH ART IN HEAVEN
5 The people
HALLOWED BE THY NAME, THY KINGDOM COME, THY WILL BE
DONE IN EARTH AS IT IS IN HEAVEN: GIVE US THIS DAY THE
BREAD OF OUR NECESSITY AND FORGIVE US OUR TRESPASSES AS
WE FORGIVE THEM THAT TRESPASS AGAINST US AND LEAD US
10 NOT INTO TEMPTATION BUT DELIVER US FROM EVIL
The priest
YrA, o Lorp our GoD, LEAD US NOT INTO TEMPTATION which
we are not able to bear BUT MAKE WITH THE TEMPTATION also
A WAY OF ESCAPE THAT WE MAY BE able TO BEAR IT, and
I5 DELIVER US FROM EVIL: by Christ Jesus our Lord through whom
and with whom to thee is fitting glory and honour and dominion
with thy Spirit allholy and good and adorable and lifegiving
and consubstantial with thee now and ever and world with-

out end
20 The people

Amen.

(THE INCLINATION >
The priest
Peace be to you all
25 The people
And with thy spirit
The deacon
Let us bow down our heads unto the Lord
The people
30 Before thee, o Lord our God
; The priest
To thee thy servants bow down their heads awaiting the rich
mercies which come from thee. Send, o Lord, the rich blessings
which come from thee and SANCTIFY Our SOULS AND BODIES AND
35 SPIRITS that we may be worthy to partake of the body and blood

The Liturgy of the Syrian Facobttes IOI

of Christ our Saviour: by the grace and mercies and love
towards mankind of Christ Jesus our Lord with whom thou art
blessed and glorified in heaven and on earth with thy Spirit all-
holy and good and adorable and lifegiving and consubstantial
with thee now and ever and world without end 5
The people
Amen
The priest
Peace be to you all
The people 4
And with thy spirit
The priest
THE GRACE of the holy Trinity uncreated and eternal and
consubstantial BE WITH YOU ALL
The people 15
And with thy spirit.

{THE ELEVATION)
The deacon
Give we heed in fear
The prest 20
The holies to the holies
The people
The one Father is holy, the one Son is holy, the one Spirit
is holy

and the priest "(raises the paten and elevates it and setting it down he raises the 25
chalice also and elevates it: and after the elevation he holds them up, the paten
in his right hand and the chalice in his left, crosswise over the tablitho and\ says

The one holy Father be with us RK Amen. The one holy
Son be with us K Amen. The one holy Spirit be with us
BR Amen. Blessed be the name of our Lord in heaven and in 30
earth forever Rk Amen.

5

Io

15

20

35

30

35

TO2

The Syrian Rite

(THE COMMUNION)

The deacon and the clerks
In offerings and prayers let us
remember them
Then

By the resurrection of Christ
the king * [may we receive in
faith pardon for our souls,
and unto the Son who by his
cross redeemed us say we all
of us together Blessed be
our redeemer: holy art thou,
holy art thou, holy art thou
who in all places magnifiest
the memory of thy mother
and of the saints and of the
faithful departed

Halleluiah

The heavenly hosts standing

with us in the midst of the
sanctuary celebrate the body
of the Son of God sacrificed
before us. Draw nigh par-
take of it for forgiveness of
trespasses and sins

Halleluiah

Upon thine altar, o Lord, let
our fathers and our brethren
and our teachers be remem-
bered and let them stand,
o king Christ, at thy right
hand in the day of thy great
judgement

Halleluiah

Blessed be the Lord who de-
livered unto us his body and

The priest covers the mysteres and
takes the spoon and places it on the
chalice and comes down in front of the
altar and bowing before the table of life

prays these prayers

Vouchsafe me, o my Lord, to eat
thee in holiness and by the eating of
thy body may my lusts be driven away
and by the drinking of thy cup of life
may my passions be quenched and by
thee may I be accounted worthy of the
pardon of offences and the remission
of sins, o our Lord and our God, for
ever. Amen

Another

Vouchsafe us, o Lord God, that our
bodies be made holy by thy holy body
and our souls made radiant by thy pro-
pitiatory blood and may it be for the
pardon of our offences and for the
remission of our sins, o our Lord and
our God, for ever. Amen

Another

Vouchsafe us, o Lord God, to eat
thy holy body and to drink thy pro-
pitiatory blood and may we be heirs
in thine heavenly kingdom with all
who have been wellpleasing to thy
good will, o our Lord and our God,
for ever. Amen

And he ascends the step and when he
has taken the coal from the chalice in the
spoon he says

Thee I am holding who holdest the
bounds, thee I am grasping who order-
est the depths, thee, o God, do I place
in my mouth: by thee may I be de-
livered from the fire unquenchable and
be accounted worthy of the remission
of sins like the sinful woman and the
robber, o our Lord and our God, for
ever. Amen

The Liturgy of the Syrian Facobstes 103

his living blood that thereby When he partakes he says

we may gain pardon = The propitiatory coal of the body
4 ‘ and blood of Christ our God is given
Halleluiah and said Halle- to a sinful servant for the pardon of

luiah offences and for the remission of sins 5
Worshipped and glorified be in both worlds for ever and ever.
the Father andthe Sonand 4™*
the Holy Cost from ever: | ° And when he drinks from the chalice
; a h
lasting and world without Aerts

‘ By thy livi lifegiving bl
Rak < tes finn be glory]. y thy living and lifegiving blood 10

which was poured forth on the cross
may my offences be pardoned and
my sins remitted, o Jesus Word of
God who camest for our salvation, for
ever and ever. Amen. 15

And when he communicates a priest
with the spoon he says

The propitiatory coal of the body
and blood of Christ our God is given
to an illustrious priest or a modest 20
deacon or an Antonian monk and then
and steward of God for the pardon of
his offences and the remission of his
sins. His prayers be with us. Amen.

And the pnest takes the paten in his right hand and the chalice in his left and 25

comes from the right side to the left and as he turns to the right and as the
mysteries are going forth he says

From thy propitiatory altar let there come down pardon for
thy servants, o Son of God, who came for our salvation and
shall come for our resurrection and the renewal of our race 30
for ever

and he continues

Stretch forth, o Lord, thine invisible right hand and bless the
multitude of thy worshippers which receives thy glorious body
and blood for the pardon of offences and for the remission of 35
sins and for confidence before thee, o our Lord and our God

and when he comes down from the step he says

The love of the GREAT Gop our Saviour JESUS CHRIST be
upon the bearers of these holy things and upon the givers of
them and upon the receivers of them and upon all who have 40

104 The Syrian Rite

laboured and have had part and are having part in them: the
love of God be upon them in both worlds for ever. Amen.

"(The deacon and the clerks And when he communicates the people
My brethren, receive the body he says
5 of the Son, cries the church : To true believers for the

drink his blood with faith pardon of offences and for
and sing praise. This isthe the remission of sins for ever
cup which our Lord mixed And he that receives says
on the wood of the cross. Amen.
10 Draw nigh, ye mortals, drink
of it for pardon of offences.
Halleluiah. And to him be
praise of whom his flock
drinks and wins purity. |
15 And turning to the right he says

Glory to thee, glory to thee, glory to thee, o our Lord and
our God for ever. O our Lord Jesus Christ, let not thy holy
body which we have eaten and thy propitiatory blood which we
have drunk be unto us for judgement and for vengeance but for

20 the life and salvation of us all: and have mercy upon us.

{THANKSGIVING}
And as the mysteries are being covered the deacon says

Stand we all fairly, after etc)
The people
: We give thanks unto thee

The priest
We give thanks unto thee, o Lord our God, and especially
give thanks unto thee for the abundance of thy great and un-
speakable mercy and love towards mankind, o Lord, who hast
30 accounted us worthy to partake of thine heavenly table. Con-
demn us not by reason of the reception of thine holy and immacu-
late mysteries but preserve us, 0 good, in righteousness and
holiness that being worthy to partake of thine Holy Spirit we
may find A porTION and a lot and AN INHERITANCE with all THE
35 SAINTS who have been wellpleasing unto thee since the world
began: by the grace and mercies and love towards mankind of

The Liturgy of the Syrian Facobttes 105

thine onlybegotten Son through whom and with whom to thee
is fitting glory and honour and dominion with thy Spirit allholy
and good and adorable and lifegiving and consubstantial with
thee now and ever and world without end
The people 5
Amen.

(THE INCLINATION)
The priest
Peace be to you all
The people 10
And with thy spirit
The deacon
Let us bow down our heads unto the Lord
The people
Before thee, o Lord our God 15
The priest
O Gop, WHO ART GREAT and marvellous, who didst Bow
THE HEAVENS AND COME DOWN for the salvation of the race of
the sons of men: turn thee unto us in thy mercies and pity and
BLESS thy PEOPLE and preserve thine inheritance that in very 20
truth and at all times we may glorify thee who alone art our
TRUE Gop, and God the Father who begat thee and thine Holy
Spirit now and at all times for ever
The people
Amen. 25

{THE DISMISSAL >
The deacon
Bless, o Lord
The priest
Bless us all, preserve us all, protect us all, show us all the 30
way of life and salvation and from the mouths of us all let
there ascend praise to thy majesty, o Lord of us all. Yea,

_ o Lord, and all the faithful who have taken part in this eucharist

bee

: which was brought in and uplifted and set in its place on this

106 The Syrian Rite

holy altar, may God who accepted the offerings of the holy
fathers himself accept their offerings and vows and tithes, and
bless them that are afar off and protect them that are nigh
and grant rest and a good memorial to their dead and a blessed
5 hope and preservation to their living.
Finished is the Annaphura of the holy and Godbearing mar James the brother
of our Lord. His prayers be with us.

The priest places his right hand upon the throne and says this commendation
and makes three crosses on the people saying

10 Depart in peace, brethren and beloved, whilst we commend
you to the grace and mercy of the holy and glorious Trinity
with the viaticum and the blessing which ye have received from
the propitiatory altar of the Lord, those afar off and those that
are nigh, the living with the dead, saved by the victorious cross

15 of the Lord, stamped with the sign of holy baptism, that it may
be a propitiation for your offences and may remit your short-
comings and may give rest to the spirits of your departed. And
may I the weak and sinful servant be favoured and helped by
the helps of your prayers, brethren and masters, for ever.

20 Amen.

{THE ABLUTIONS)
The priest worshipping shall say the prayer

By the offering which we have offered this day the Lord God be appeased

and his elect and holy angels, and may he make rest and good remembrance for

25 his mother and for his saints and for all the faithful departed and especially for
him for whom and in the behalf of whom this offering has been offered this day

Another

Thy sacred and holy mouth, o my Lord, hath promised and said on this
wise Whoso EATETH MY BODY AND DRINKETH MY BLOOD and BELIEVETH IN ME
30 DWELLETH IN ME AND I IN HIM AND | WILL RAISE HIM UP AT THE LAST DAY. And
to us, o Lord, who have eaten thy holy body and drunk thy propitiatory blood,
let it not be for judgement, for vengeance nor for condemnation nor for accusa-
tion to me and to thy faithful people but for the pardon of offences and for the
remission of sins and for a blessed resurrection from the house of the dead and

35 for boldness before thy fearful judgementseat, o our Lord and our God for ever.

And wiping up the body he says this psalm

Tue LorpD IS MY SHEPHERD THEREFORE CAN I LACK NOTHING: HE SHALL
FEED ME IN A GREEN PASTURE

and the rest {of Ps, xxiit)

The Liturgy of the Syrian Facobrtes 107

And wiping the paten with the purificator he says

If there be a member remaining if remaineth to thy knowledge which created
the world and if there be a member remaining the Lord be its keeper and
forgiving and propitious unto me.

And when he ministers the chalice he says 5

WHAT REWARD SHALL I GIVE UNTO THE LORD FOR ALL THE BENEFITS THAT
HE HATH DONE UNTO ME? I WILL RECEIVE THE CUP OF SALVATION AND CALL
UPON THE NAME OF THE Lorp: I WILL PAY MY VOWS ALSO UNTO THE. LoRD

With the sign of mar James

O Son of God, who by his immolation saved the guilty, by thy living sacrifice 10
dispel my passions and heal mine infirmities. Good is he that came and they
pierced his side on Golgotha. By the blood and water that flowed therefrom
quench thou my thirst
And when he drinks from the deaconess the wine that has been mingled he says

THEY SHALL BE SATISFIED WITH THE PLENTEOUSNESS OF THY HOUSE AND I5
THOU SHALT GIVE THEM DRINK OF THY PLEASURES AS OUT OF THE RIVER:
FOR WITH THEE IS THE WELL OF LIFE

and the rest (of Ps, xxxvt).
And when he ministers his hands he says

The living fire of the glorious body and blood of Christ our God quench the 20
flame of the fire and the dread and vehement torments from my members and
from the souls and bodies of the faithful departed who have put thee on By
WATER AND THE Spirit, and do thou call and set them on thy right side at the
last day as thou hast promised, o our Lord and our God

When he ministers his fingers, first of his right hand three times, he says — 25

Let my fingers rehearse thy praises and my mouth thy thanksgiving. By the
nails in thy hands and thy feet, by the spear which pierced thy side pardon me
mine offences and my sins

and when of the left hand, he says
Keep me, o Lord, from all deceitful men and let thy right hand help me and 30
from wicked works preserve me for ever. Amen.
And when he drinks the deaconess he says
THEY SHALL BE SATISFIED WITH THE PLENTEOUSNESS OF THY HCUSE
, {and the rest)
And wiping the chalice with a sponge he says 35
(In mar Ephraim)

Wipe away, o Lord, with the sponge of thy mercy all mine offences, and the
‘sins which I have committed before thee pardon in thy lovingkindness, o king
Christ who givest us life, whose holy mysteries I have ministered. Vouchsafe
‘Me with the just who have loved thee and with the righteous who have desired 40
thee to serve thee, o my Lord, in thine heavenly kingdom which is everlasting,
continually, o my Lord, and amen now and always for ever.

:

108 The Syrian Rite

And he washes his hands and says
Bre THOU MY JUDGE, O LorD, FoR I HAVE WALKED INNOCENTLY
and the rest {of Ps. xxvt)
And he wipes his hands and says
5 BRING UNTO THE LORD, 0 YE MIGHTY, BRING YOUNG RAMS UNTO THE LorD
and the rest (of Ps. xxix).

And he sets the sedro of the departed

First the prumion Let us all pray: let us ask mercy and grace from the
Lord. O merciful Lord have mercy on us and help us. Glory be to him who
10 by his death hath abolished our death and by being sacrificed for us hath made
propitiation for all the children of Adam, the Good unto whom we shall be
brought and whom we will glorify at this time and in all feasts and times and
hours and seasons and all the days of life now and always and for ever

Sedro Thou that quickenest the dead and makest them that are buried to
15 rise again, do thou receive, o my Lord, the souls of these thy servants whose
commemoration we are this day accomplishing. Make them to dwell, omy Lord,
IN THE blessed MANSIONS OF THE FATHER’S HOUSE WITH ABRAHAM AND Isaac
AND JAcoB thy FRIENDS and with all the faithful and the saints who sleep in
thine hope. Quicken them, o Lord, and set them at thy right hand and let thy
20 mercies abound upon us all. And we will all of us send up glory and thanks-
giving unto the holy Trinity now and always and for ever. He continues From
God and the rest. The voice: O our Lord Jesus Christ Let not thy body and —
thy blood which we have received be unto us for judgement and for vengeance,
o my Lord, but for the pardon of trespasses and for remission and for standing ©
25 at thy right hand, halleluiah, with boldness. And thou shalt give them drink of
thy pleasures as out of a river May thy body, o our Lord, which we have
received and thy living blood which we have drunk in faith be a bridge and |
a passage whereby we may be delivered from fire and from hell, halleluiah, and
may inherit life. Glory Let not the hands which have spread out their palms .
30 and received from thee the earnest, o Son of God, be drawn back at the judge-
ment at the last day through the fierceness of the flame, halleluiah, yea by thee
may they be stretched forth. Fyrom everlasting On the height of the tree on
Golgotha our Saviour heard the voice of lamentations of the dead and he was
moved and came down and brake the yoke of death from the necks of the
35 buried, halleluiah: he comforted them. The smoke A sweet savour, o Lord, to
thy servants and thine handmaids be this offering which we offer unto thee for
them this day. May thy goodpleasure, o my Lord, be thereby appeased, and”
give them rest in thy mercy. Examination If by the blood of beasts Moses”
gave life to Reuben who sinned, how much more shall the faithful departed be

40 pardoned by the living sacrifice that is sacrificed for them :
4

And he says
Kurillison Kurillison Kurillison

The Liturgy of the Syrian Facobites | 109

O our Lord, have mercy upon us, spare, o our Lord, have mercy upon us, o our
Lord. Receive our service and our prayers and have mercy upon us. Glory
be to thee, o God, glory to thee, o-Creator, glory to thee, o king Christ, who
hast pity on thy sinful servants

Our Father which art in heaven. 5
And taking leave of the throne and worshipping and kissing he says

Remain in peace, o holy and divine altar of the Lord. Henceforth I know
not whether I shall return to thee or not. May the Lord vouchsafe me to see
thee in THE CHURCH OF THE FIRSTBORN WHICH IS IN HEAVEN and on this cove-
nant do I trust 10

Remain in peace, o holy propitiatory altar of the holy body and propitiatory
blood which I have received from off thee. May it be to me for the pardon of
offences and for the remission of sins and for boldness before thy fearful judge-
mentseat, o our Lord and our God, for ever

Remain in peace, o holy altar, table of life, and entreat our Lord Jesus Christ 15
for me that my remembrance may not cease from thee henceforth and for ever.

The order of the Kurbono is complete without defect.

{THE EULOGIA)
Again the prayer for the blessing of the bread
5. On the days of the holy fast of the XL days and on vigils after the kuddas, which ts 20
celebrated at midday during the fast and in the evening on vigils, let blessed bread
be distributed among the people. And for this purpose we shall insert two prayers,
one long and the other short: wf there be not opportunity for the long one, he
shall read the short one. Only tf the bishop be present he shall bless the bread, and
in his absence his deputy: if neither be present, then the priest who celebrates that 25
day or some other shall bless it. Accordingly the servant of the church must prepare
bread, divided into a sufficient number of portions, in a plate of silver or brass or
some other metal and present it to be blessed
The priest]
_ Glory be to the Father and to the Son and to the Holy 30
‘Ghost who hath stretched out his right hand and blesseth this
‘bread which is set upon our hands by his grace and his abun-
‘dant mercies for ever
[The people)
Amen 35
[The priest]
O good dove and sustaining all flesh, o Lord, who civest
food to thy servants 1N the fairness of the sEAsons, stretch out,
-o God, thine invisible right hand, bless [>] this bread in thine

pa aa ga a a

110 The Syrian Rite

holy name and cause thy satiety and thy blessing and thy nourish-
ment and thy fulness to abide therein so that it may be to us
and to all who receive and partake of it for the sustenance of
the body and for the pardon and healing of the soul and for

5 provision for the journey of the way everlasting and for thanks-
giving and praise and for the glory of thine holy name for ever

[The people
Amen
The priest)

10 The power of the Father and of the Son and of the Holy
Ghost come and descend upon this burc*tho and bless it. [>]:
and upon him that giveth it and upon him that receiveth and
upon all that have laboured and have partaken and are par-
taking in it be the mercies of God in both worlds for ever and

15 ever

[ The people]
Amen
[Another prayer

May the grace of the Holy Trinity come from heaven and
20 abide upon this > > > burc*tho: and upon them that give it
and them that receive it and them that minister it and all that
have partaken and are partaking in it be the mercies of God in
both worlds for ever and ever
The people
25 Amen

Then the bishop shall take a piece and eat it and distribute portions to each of the
clergy: but tf the bishop be not present then each of the priests shall take a ies: in
his hand saying

Grant us, o Lord God, by this burc*tho pardon of offences

30 and remission of sins

And the priest who takes last shall distribute to the rest of the clergy and then one of

the deacons shall distribute the eulogia to the people}.

Nore. P. 104 1. 23. The following, found in the Maronite text (Assemani Cod,
iit. t.v p.213) with different opening words, seems to be the continuation of the
deacon’s invitation: ‘ after being accounted worthy and receiving the body and

the blood of our Saviour, the mystery and the earnest that passeth not away —
nor faileth. Pray we then that it abide in us in purity and for our part guard ~
we it in integrity and holiness. To him be glory, the good Lord who hath ~

accounted us worthy of this spiritual gift.’

iat et Re

|
;
|

eae |
SEGYPTIAN- RITE |

II. THE EGYPTIAN RITE

1. Pp. 113-143. THE GREEK LITURGY OF S. MARK. The
textus receptus (Paris 1583) as corrected by Dr. Swainson
from Vatican. MS. graec. 1970 (The Greek Liturgies
Cambr. 1884, pp. 2-72, codex Rossanensis xiith cent.)
The additions are from (1) the greek passages of the
coptic text, Assemani Cod. “iturg. eccl. univ. Romae
1754, t. vii append.: (2) Giorgi Fragment. evangelii S.
Johannis graeco-copto-thebaicum Romae 1789, p. 353:
(3) the Messina kontakion of S. James (cp. Swainson
op. cit. pp. 310-314 col. 1): (4) Dr. Swainson’s 2nd and
3rd columns, pp. 66-69, being the votulus vaticanus (A.D.
1207) and the back of the Messina £ontakion (xiith cent.):
(5) the greek Egyptian S. Basil and S. Gregory in
Renaudot Lzturg. orient. coll. Francof. ad M. 1847, t. i
pp. 80, 113, from Paris. Bibl. nat. MS. graec. 325 (xivth
cent.).

2. Pp. 144-188. THE Coptic LITURGY OF S. MARK OR
S. CYRIL. Translated from Bodl. MS. Huntingt. 360
(copt.-arab. xiiith cent.) ff. 4-48a, 201a-204a, 53-60a,
207a-226, 86 sq., 227-286a, 109a-117a, 286-295a
(alternative forms being omitted). The passages in
simple square brackets are from the Liturgies and the
Deacon’s Manual published in Cairo in 1887: those in
numbered square brackets from (1) Assemani ~. s.:
(2) Bodl. MS. Marsh 5 (copt.-arab. xivth cent.). The
lections and psalm (for the 6th day of the 7th week of
Lent i.e. the friday before Palm Sunday) are from Bod/.
MS. Huntingt. 26 (xiiith cent.).

3. Pp. 189-193. THE ANAPHORA OF THE ETHIOPIC
‘CHURCH ORDINANCES.’ Translated from Ludolphus
_Hist. a@thiop. comment. Francof. ad M. 1691, pp.
324-327.

4. Pp. 194-244. THE ETHIOPIC LITURGY OF THE APOS-
TLES. Translated from [A] Brit. mus. MS. Or. 545
(A.D. 1670-75) ff. 24-54, with corrections and some
variants from [B] Or. 546 (1730-1737), [C] Or. 547
(1784-1800), [D] Or. 548 (1855-68) and [E] Add. 16202
(1756-1769). The text of the “zsagion p. 218 is from
Dillmann Chrestomath. aethiop. Lips. 1856, p. 46; the
addition on p. 242 from Fabricius Cod. afocr. nov. test.
pars iii, Hamb. 1719, p. 250. The lections and psalm
(for the 6th day before the Sabbath of Palms i.e. the
friday before Palm Sunday) are from rit. mus. MS.
Add. 16249 (modern copy of MS. of unassigned date).

1. THE LITURGY OF SAINT MARK

H OEIA AEITOYPIIA
TOY ATIOY ATIOZTOAOY KAI EYATTEAIZTOY MAPKOY
MAOHTOY TOY ATIOY TIETPOY

CENARXIS)
Edxy Acyopévyn év TO Stakovixg
*O Stdkovos
"Em! mpocevxny ordbnre
5 tepeds 5
Eipnyn racw
6 Aads
Kai r@ mvevpatt cod
6 Sidkovos
TIpovevéacbe 10
& Aaés
Kupie €dénoov, Kipie €dénoov, Kipie €dénoov
& Se tepeds evxerar tHv edx iv Tavryy
Evxapioroiper kal imepevyapiorodpév cor Kipue 6 Ocdc qpav 6 mathp Toy
kypioy Kal eof Kai cwrtpoc: Aman *lHcoy Xpictoy kara mdyra kal dia mdvrov 15
kal €v maow ri éoxémacas éBonOnoas dytehdBou mapiyyayes fads tov maped-
Odvra xpdvov ris (wijs jpav Kal #yayes huas ws ris Gpas tavtns déiooas
maw Tapactinal EN@MON cov én TON@ dri@ cov apeow airodvras Trev dpap-
Tidy judy kat iacpdy mwayri rH Aa@ cov. Kali SedueOa Kal mapakadodper
ge diravOpore dyabe dds jpiv thy ayiay jpyepav tavrny Kal Gravra Tov xpdvor 20
THs Cais jpav émrehéoat dvauapritas peta mdons xapas byelas awrnpias Kal

I

114 The Egyptian Rite

mavros dyvacpod Kal Tov cov pdBov. mavra b€ POdvoy, mavra PdBov, mavra
metpacpdy, wacay caravikiy evépyeay, wacay movnpay avOporev émBovdry
éxdiokov ad’ jpav 6 Oeds Kal amd ris dyias cov Kabodtkhs Kal dmoorohikis
éxkAnoias’ Ta KaAd Kal Ta cuphéeporta Hulv émiyopnynooy kal et Ti wot Hudpromey
€v Adyo 4} epyo 4 Kara Sidvoray od ws dyabds Kal PitdvOp@ros mapideiv
karafiwoov Kal mH érkaTaAimHC Huas 6 Oeds Toyc éATIzONTAC Emi COI MHAE
€ICENEFKHC HMAC €IC TIEIPACMON AAAA PYcal HMAC ATO TOY TONHPOY Kal €k TOY
Epyeav avrov* xdpite kal olxtippois kal didavOpwmria tov povoyevods cov viod

or

éxpovas
10 &” of [kai] pe® of got i AdzZa Kai TO KpATOC atv TH mavayio Kai ayaO@ Kai
Cooma vou mvevpatt viv Kai del Kal €ic TOYC AIMNAC TON AIMNON
& Aads
* AMHN.
*O tepets
15 Eipnyn waow
& Aads
Kal r@ mvevpatt cov
& StdKovos
Ilpocevéacbe imép tov Baothéws
20 6 Aaés
Kupte €hénoov, Kipte édénoov, Kupie €AXénoov
& Se tepeds Eredxerar
Aécnota Kypie 6 Oedc 6 TantoKpatmp 6 TlatHp TOY Kyploy Kal BEoy kai
cwThpoc AMON lHcoy Xpictoy, Sedueba Kai mapaxadodpev oe tov Bacidéa nua
25 ev eipnvn kat AnApeia Kai Aikatocyny ScapvAakor* Kaburdrafoy aitr@ 6 Oeds
mdvra €xOpoN Kai TOAEMION, EmMIAABOY OTrAOY Kai Bypeoy Kai ANACTHO! e€ic THY ~
BOoHOEIAN avrov, dds ait@ 6 Ceds vixas, eipnuka ppoveiv [pds] nuas Kal mpds
TO dvopd gov Td dyoy ina Kal Hueis EN TH yaAnvdrnTt TOV NuEpOy aYTOY HPEMON
Kal HCYXION BION AIAT@MEN EN TIACH EYCEBElA Kai CEMNOTHTI” xapere Kal olkrippois
30 kal didavOparia Tov povoyevots gov viod
éxavws
80 od Kat ped od cot [i] Ad2Za Kai TO KpAToc odbv TO mavayi@ Kal dyab@ Kai
(woroig cov mvevpart viv kal det Kal cic TOYC AIMNAC TON AIMNWN
& Aads
35 "Amin.
“O iepets
Elpnyn maow
& Aads

Kal ro mvevpate cod

i tie hs haa

oo

a7 es

Pit ite eee aan

cn

The Liturgy of St. Mark 115

& Sidkovos
IIpovevgacbe imep tov mara kal Tov emiokdrov
g & Aads
Kupie éhénoov, Kipie éhenoov, Kipie edenoov
6 tepeds 5
Aéecnota Kypte 6 Oedc 6 manToKpaTwp 6 TaTHp TOY Kyploy Kal BE0Y Kai
C@THpoc HM@N IHcoy Xpictoy, dedueOa Kal mapaxadodper oe pirdvOpare ayabe
roy dyiwtaroy kal pakapi@rarov kal dpytepéa yay mdamay rov 6. kal Tov
do.@taroy émicKxoroy tov 8. ouvtnpdv cuvrnpyncoy nyiv avrovs ereat ToAXois,
xpévots eipnvixois éxrehodyras THv bd cod eumemiorevpEerny dyiay apxLepaotvny 10
kara 7d Gyoy kal pakdpidy wou OéAnpua, GPOOTOMOYNTAC TON AOFON THC AAHOEIAC,
avy raow dpboddgas emoxdras mpecBuréepors Siaxdvors trodtakdvas avayvoc-
Tats Waddras te kat Aaikois, atv mavti te wAnp@patt Ths dyias Kal pdvrns
KaOodixns éxkAnoias, elpnynv kal wyeiay Kal cwrnpiav adrots xapifépevos’ ras
dé edxds airav ds mowdow tmép nuav Kal pets brép adrav mpdode~at Kupre 15
eis T6 Gytov Kal érovpamoy Kal AoyiKdy Gov bvotacrnpiov, mavra S€ €xOpdv THs
dyias gov éxkAnoias Kabuméragov YO Toyc TOAac avT@v EN TAyel’ xdpiTe kal
oixtippois Kal @idavOpwria Tod povoyevois vou viod
Expovws
d:? ov Kat pel od gol 4H AdZa Kai TO KpATOC ov TH mavayi@ Kal ayabd Kal 20
(worog cou mvevpate viv kal del Kal €iC TOYC AIMNAC TON AIMNON
6 Aads
*AMHN.

{MASS OF THE CATECHUMENS)
{THE LITTLE ENTRANCE) 25
*O tepeds
Eipyyvn mwaow
& Aadés
Kai 76 mvetpatt ood
& Stdkovos - 30
"Emi mpocevxiv ordOnre
6 Aads
Kdpie €Xénoov
& Se tepeds éwevxerar
etx} Tis eiodSou Kal eis Td Ouplapa 35
Aéomota Xpioré 6 eds jpady 6 tiv Swdexddorov Aapmrdda
tov dddexa amoarodwy éxdreEdpmevos Kal EZaTIOcTEIAaC aYTOYC
b ee

10,

116 The Egyptian Rite

év dA@ TH KOCM@ KHPYZal Kal AIAAZaI TO EYarréAION THe BaciAeiac
Gov Kal BEPATIEYEIN TIACAN NOCON Kal TIACAN MAAAKIAN EN T@ Aad
\ > ’ > ‘ ’ > a ‘ > X > ” U
KQ@L EMMYCHCAC EIC TA MPOCOTIA AYTMN Kal €l7T@V AYTOIC A&Bete
TInefma Arion Tov mapadKAnTOV" AN TINWN AdieTe TAC AMAPTIAC

>

AMEWNTAI AYTOIC, AN TINDN KPATEITE KEKPATHNTal’ OUT@S Kal
S43 ~ Q t4 4 > a , SES", lod
ep pas tods mepieactnkéras Sovdovs gov ev TH eicidw Tijs
iepoupyias tatrns émiokémovs mpeaBurépovs Stakédvous ava-
yvooras ddTas Te Kal Aaikods ody TavTl T@ TANPOpate THs
ES ~ ‘ 3 ~ > ? 4 tA € ~
ayias Ka0oduKns Kal amoorToAlKhs eExkAnoias’ picat npuads
Kidpie amd dpads xal xatdpas kal dd dvabéparos kal decpod
kal adhopicpod Kal éx THs pepidos Tod dvytixepévou Kal Kaed-
PICON Hav Ta xEeiAn Kal Tiv Kapdiay dd TANTOC MOAYCMOY
Kal dad mAcHC padioypriac iva év KaBaps Kapdia Kal Kabapo
I & 2 4 X ig ~ > 2 ‘ > '
guvedort mpoopépwpév cot Td Oupiapa Todro cic dcmHN EYWAIAC
Kai eis dheoiv dpapTi@v hudv Kal mavTds Too Aaod cour xapitt
kal olkrippois Kat giravOpwria tod povoyevois cou viod
éxpovas
dv 08 Kal pel ob col 4 Adza Kai [10] Kpdtoc adv TO Tavayio

S

Kai ayal@ Kai (wore cov mvedpart viv Kai del Kal eic

20 TOYC AIBNAC TON AIONODN

bd
ce

30

& Aads
*AMHN,

“O Sidkovos
"OpOot

Kal WadAovow 76
‘O povoyevns Lids kat Adyos Tod Ocod
aO0dvaros bmdpxov
KatradeEduevos Sia THY hueTepay cwrnpiav
capKobjvat
éx THs aylas Oeordxov Kal devrapbévov Mapias
atpéntas évavOpworijcas

oravpwbels te Xpiort 6 Oeds Oavdtw Odvatrov Twarhoas

ee ere wy OU

RO I ie eh ee:

a

~<
=

en nace

‘The Liturgy of St. Mark 117

eis ay THS aylas TpLddos
, ~ \ ‘ gh SD Pape A 4
ovvdogagouevos 7G Ilarpi cai to dyiw Tvedpari
caoov nas

kal ylverat 4 elcoSos tod evayyeAlov.
Kai Aéyer & StdKovos 5
"Eni mpocevxiy ordOnre
& tepevds
Eipnyvn wéow
6 Aads
Kai 76 rvetpartt cot 10
& Stdkovos
"Eni mpocevyny ordOnre
6 Aaés
Kipie €Xénoov
& tepeds evxerar

15
evx7} ToD Tpicaylou

+. > a an
Aéorora Kipye “Inoot Xpioré 6 ovvaidios Adbyos od
> vA ? € ? Q ~ , \ ’ \
avdpxouv Ilarpés, 6 Kal’ Hpds yevdmevos Kata TIANTA yopic
c ' > Ss 4 an 7 € Py 9? gt > @ > i »
Amaptiac éml owrnpia rod yévous hud, 6 e€amoaTeiAas Tovs
dylovs cov padnras Kal dmoordAovs KHpfZal Kal AIAdzZaI TO 20
€YarréAION THC BaciA€lac wou Kal OepatreyeIN TIACAN NOCON Kall
a U > o r . > eam,8 XN ~ lA > ’
TIACAN MAAAKIAN EN TM AdW TOV’ AUTOS KAL VUV déomora €Zam10-
CTEIAON TO OC coy Kal THN AAKOEIAN COY Kal KaTavyacoy
Toyc OmOadmoye Tic AlaNolac Wua@y els KaTavénow Tov Oeiwy
gov Aoyiwy Kal ikdévwoov huds akpoatas abtav yevérOat Kai 25
la
MH MONON AkpoaTdac @AAG Kal TroIHTAC Adroy yevopuévous eis 7d
KapTrooprical Kal Trolfical Kaptroyc AraboYc ava TPIAKONTA Kal
EZHKONTA KAl EKATON OT@S KATAZIMOBM@MEN THC BaclAElac Tay
ovpavav
EK>OVwS
c a c U
Kal TAYY TPOKATAAABETOCAN HMAC OF OIKTIPMO! coy KUpLe
*1é Aads
34 7
Kipie ehénoov, Kipie edénoov, Kipie édénoor|

118 The Egyptian Rite

éxovws
od yap ef 6 edayyediopis corip Kal pidAag tdv yey Kal
Tav copdrov hpav Kipie 6 Ocds Kai col tiv ddgav Kal rhy
evxapiotiay Kal Tov tpicdytov bpvov dvaméuropev TG Iarpi
sKxal To Tip kal 76 dylm Ivedpati viv Kai dei Kal els Tovs

aiavas TOV aidvev

“Arioc 6 QOedc, Srioc icyypéc, Srioc aOdvaros

10 €Xénoov pas.

(THE LECTIONS)
Kai pera tév tprodyrov oppayifer & tepeds tov Aadv Aéyov
Eipjvn waow
6 Aads
15 Kai 7 mvedpati cod
etta 76
II pécyopev
O ANMOXTOAOS.
O fMPOAOTOZ TOY AAAHAOYIA.
20 Ot Stdkovor kata fyrov Aéyouor
Kvpte evAdynoov
& ftepeds Aéyer
‘O Kiptos eddoynoe Kat ovvdiaxornoe tpiv rH abrod xdpurt viv Kal dei Kai
eis ToUs al@vas TY ai@ver.
25 ‘O tepeds mpd trod evayyeAtou BadAcr Ouplapa Aéywv otTws
Ovpiapa mpoodépopey EnwmiONn Thc driac AdZHC coy 6 Beds,
6 mpoadeEdpevos eis TO Ayiov Kai brrepoupdviov Kai voepoy gov
Ovoiacripioy avtikatdmepov hpiv tiv xdpw tod dyiov cov
mvevparos’ drt evAoynpévos bmdpyxes Kal col riv Obgav dvaméeu-
30 mowev TO IIarpi kal ro Tid kai 76 dyio Tvedpart viv Kai

+ Te, | \ > 4 IA ~ 37
QEL KQAL ELS TOUS ALWVAS T@V ALOVOV.

The Liturgy of St. Mark 119

*O BSidkovos Ste péAAer eitretv Td edayyéArov Aéyer

Ktipie edrbynoov

& tepevs

‘O Képws evdoyjoa Kal evicytoe Kal dkpoaras pas

Toijoe Tov aylov abrod evayyedlov 6 On eYAorHTdc Oedc viv 5

a) a A
Kai dei Kal €ic TOYC aiMNaC TOV alévev, AMHN
6 SidKovos

? Pee: , we Re b) 4
SrdéOnre dxovowpev Tod aylov evayyedlouv

6 tepeds

Eipjvn wéow

10

6 Aaéds
Kai 7@ mvedpati cob

wai Aéye. rd EYATTEAION.

«MASS OF THE FAITHFUL)

{THE PRAYERS) 15

*O Stdkovos tiv cuvamThy
1? Emi mpocevyjiy ordOnre
IIpocetéacbe trép tHv av-
tov’ mpoocevéacbe trrép TaV
voootvtav' mpocevéacbe
trip Tav dmrodjpev
6 Aads
Kdpie €Xénoov
IIpocedéacbe (1) trép Tov
dyabav dépwy Kal Tar
Kapmav THS ys (2) brép
Ths ouppétpou avaBdoews
Tév twotapiov bddrev (3)
brép Tav ayabay beTov Kal

oTopimwv Ths yHs

*O tepeds Eredxerar

Tovs vocotvras Kipie rot
Aaod cov. émiokepdpevos EN
€AEEl Kal OIKTIpMOiC Laat

Tovds drodnunoavras pay 20
adedgods pédAdovTas arrodn-
pety év wravri Tore Karevddwoor

éxaorov €is TOV Katpév

(1) Tovs dyabods terods
Kardmeprpov él rods xpi fov- 25
Tas Kal émideouévovs témovs
(2) Td mrordmua bdara dvéyaye
emi TO méTpOv avT@Y KaTa THY
anv xépwv (3) Tods Kaprovs
Ths yns av{noov els ctrepma 30
Kal €is BEPICMON

5

Io

15

20

25

30°

I20

6 Aads
Kipie €Xénoov
IIpocetEacbe brép ths cwrn-
plas avOpdémov Kal KTnvav’
mpocevgacbe wrrép THS TwTN-
plas Tod Kécpovu Kal Tis 776-
Aews TavTns’ mpocevEacbe
drép tev giroxpioror

hpav Bacirێov

& Aads
Kipie €Xénoov
ITpocetéacbe drrép Tey aixpa-
Adtov' mpocev’~Eacbe rep
Tév KolunbévTwv’ mpoced-

£acbe

Hpav TpoadepovT@v* mpoc-

drép ths Ouvcias
evEacbe trip trav OdLBo-
2? = 4 ae
pévov’ mpocev£acbe trrép
Tov KaTnXoUpévwv' mpoc-

evEaobe
6 Aads

Kupie édéqoov |

The Egyptian Rite

Tiv Bacireiavy tod dotdov
gov dv édixaiwoas Baoiredver
aS ~ ~ 5] } EAS oi \
éml THS ys & eipyvn Kai
> U \ UJ »)
ANAPEIA Kal AIKAIOCYNH Kal
yarnvornte diapdrAagov

Tiv tamewihy Kat édeeviy
kal dirdxpiotov mobdw Tavrny
pica adtiv 6 Oeds dd rimep@n
TIONHPON, &7r6 ALjod Aoipod Kai
émavactdcews eOvav as Kail
Nineyl Tic TdAewe eceicw Ort
EAEHMWN Kal OIKTIDMON € Kal
> ey > \ U > ie
apvnoikakos €T1! KaKkiac avOpe-
Tov. od dia Tod mpopHrov

? > a
gov Hoaiov eimas ‘Yrepacmiad
Ymep THc mdAEwWC TAaYTHC TOF

“a > ay > > \ ‘ ‘
C@CAl AYTHN Al EME KAI Aid
61d

l4 ‘ ~ Ff
deducba Kai mapakarodpév ce

AayelA TON TIAidd moy'

pirdvOpore dyabé Ymepdcticat
THC TOAEWC TAYTHC AIA TOV
padptupa
Mépxov riv trodci~avra npiv

kal evayyeAoTHV
OAON THS CWTHPIACc’ XaplTL Kal
oikTippois Kal diravOpwria Tob
povoyevods cou viod

éxdavws

Ss c

dc’ od Kai pe ob ool ii

AdZa Kal TO KpATOC ody TO travaylo

‘1.9 “ s ig vA ~ a \ > ‘
kal aya0@ Kai (wore cou mvedpati viv Kal del Kail eic TO\C

AIMNAC TON AIMNON,

‘O Stdkovos

“Apéat

kai Aéyovor tov ETIXON.

oe, Vs

The Liturgy of St. Mark 121

‘O Stdkoves héyer tds yy’
[TI pocedgacbe brép rijs eipjyns tis dylas povns KaborArkhs
kal adrooronKhs dpboddgou rod} Ocod éxxAnoias |
& tepeds éredxerar
, , c A c ‘ c \ tal '

Aécrrota Kypie 6 Oedc 6 TaNToKpATw@p 6 TATHP TOY KyPIoy
HMON “lHcoy Xpicto?, dedueOa Kal mapaxadodpév oe THN €€
ovpavod eipHNHN BpdBeycon Taic ardvT@v hua@v KapAiaic GAAd

\ ~ ? ? X\ eee a ¢ fo 7
kal Tod Biov rovrou Thy eiphyny hiv ddpnoat

116 Stdkovos
IIpocevdéacbe trép rod apxiepéws Huay mdma aBBa Tod 6,
Tana Kal maTpldpxov Kupiov adpxlemioKorou THs meydAns
morews “AdeEavdpias kal tov dpO0ddéwr Huay émioKdrreov
& tepevs]

Tov ayiérarov kal pakaplétatoy iuav mdtrav Tov 6. Kal Tov
dolératov Huey émioxoroy Tov 8, cuvTnpey cvvTnpnoov piv
avTovs treat ToAXois, xpbvors elpynyiKois ExTeAodvTas THY bro
cov éumemiorevpévny adyiav apxlepwotvny KaT& Td &ylov Kai

iA 7 , 2 n \ ' cal > '
-Pakaplov cou OéAnpa, OP8OTOMOYNTAC TON AOFON THC AAHOEIAC,
adv maow dpboddgos émioxérrois mpeoBuTépois Staxdvois w7ro-

ro ‘ “~ ~
dtakovois dvayvéoTais WdATals, ody TavTi TS TANPOpaTt THS
ig 7 > Soy ~ > ¢
ayias KaboXiKhs Kal dtroorToALKhs exkAnoias

116 Stdkovos
IIpocedEacbe trép ths aylas éxxAnoias tatbrns Kal Tov cuv-
eXedoE@Y 1) UOV
5 tepeds |

Tas émicvvaywyas huav Kupie edd\b6ynoov, dds atras dxo-

bTos Kal dveumodioras yevérOar Kata Td aytdy cov OédrAnpa’

~ wn ~ ~ > ~
oikovs evxav, oikovs evAoyl@v Huiv Te Kal Tois ped Has
dovAos cou eis Tov aid@va Sdépnoa. ézerépenti Kypie kal

5

20

25

AlACKOPTIICOHT@CAN Ol EXOPO! COY, yrETWCAN TIANTEC O1 MICOYNTEC 3°

70 dvopd cov Tb &yiov Tov O€ Aadv cov Tov moTiy Kai 6p06-

dogov evAdynaov, moinooy ad’rov eic yiAlddac Kal mypiddac Kal

122 The Egyptian Rite

py) Katicxton Odvaros apaprias Kab’ huey pyndé Kata tavros
ToO aod cov’ xdpitt Kal oikrippots Kal giravOpwrig Tod

provoyevovs cov viov
éxdaves
? A ‘ » S.8 A
5 6’ ob Kal pel of col A AbZa Kal TO KpATOC ody TO Tavayio
‘ > “~ \ “~ a“ >
kal aya kal {woroi@ cov mvevpart viv Kal del Kal eic ToYC
AIDNAC TON AIMNON
& Aads

> AMHN.

e@ (THE GREAT ENTRANCE)

‘O tepets
Eipjvn réow
& Aads
Kai 7 wvebpatt cob
TS & SidKovos
Brémete py Tis Tdv KaTnXovpEevor,
Kai WaddAovow *O tepeds BadrAcr Oupiapa eis THv
Of as xepouBlp pvoTtKos elooSov Kal evxeTar

Kupte 6 beds jpadv 6 NANTON ATpOc-
AcHc Kat AECTIOZMN TACHC KTICEWC,
mpoade&a To Ovpiapa tovro €& avakiov
poo goovTes macav Thy Biw- xetpos mpoopepspuevoy Kal tis mapa
cob eddoyias avras Has dgiwoov’ ov

> 4 ‘ a “
eikovifovTes. Kal TH (worrol@

iA \ a cr
20 Tpidd. Tov Tpladylovy Upvov

Tikiy amobdépeOa pépiuvay aS §. 4? fe ag oa oe

‘ sa Shot ‘ yap ef 6 dytagpos nu@y Kat Gol THY
Tov Baoiwéa TeV bdAwY UTo0- déEav kat Thy ebxapiotiay dvaréuro-
deEdpevor Tals dyyediKais do- pev TH Uarpi cat rh Yip xal rh dyi

Tlvevpare viv kat det Kal eis rovs alavas
25 patws dopupopovpmevov Taégeoty, -

"AdAndovia,

TOV alover, apny.
Kai eicépxovrat ta Gyta eis 1d
Ouciacrhpov Kal 6 tepeds edxerat oUTWS

©

“Arie Yyicte oBepé 6 EN Arioic
ANatrayOmeNnoc Kupie adros pas ayia-
4 Lea ec a “~ ~

gov Kal dgiwoov nas rns poBepas
iepwovvns Kal mpoodyaye Hpas To
tysio gov Ovotacrnpio pera TACHC
cynelAticewe Ara@fic Kal KA@APICON

~~ oa e “9

eR ee

Neh aie We

ioe Sa

The Liturgy of St. Mark 123

hpavras kapdias ad TANTOC MOAYCMOY,

* macay aicOnow movnpay éxdiwfoy ag’
Hpav, dylacov Tov vody Kal tiv Wuxny
kat Ods piv tiv tay dyiev matépev
hpav émredeiv Aatpetay pera PdBov 5
gov éZIAACKOMENOIC TO TIPOCWTION wou
did mravtds’ od yap ef 6 evdAoyay Kal
ayidgov Ta ovpmavra Kat aol THY
dd£ay kal thy edvyapioriay avarréuropev
tT Ilarpi cal t@ Yio xai r@ dyi@ to
TIvedpars voy kat dei kai els rovs ai@vas
Tov aldvev. dpnv.

{THE KISS OF PEACE)
*O Stdkovos
>Actracacbe AAAHAOYC [én DIA Mati brie | 15
& tepeds edxtv Tod domacpot
Aécrrota Kypie trantoKpdtop ovpavébev eémiBreyroy emi tiv
> M n ege SA. , 4 ‘ ~ A ? r 4
‘ekkAnoiav cov Kal éml mévta Tov Aaby cov Kal Tay 76 TroipmyLoy
cov kal cacov mévras npads tovs advagiovs SovAovs cou, Ta
- ~ lon b] 7 a Fa ey’ ‘\ \ er
Opéupara THs ofs ayéAns, kal ddpynoa Hyiv THY ohv Eipqyny 20
kal tiv ov aydnny kal thy ohv Bondeay Kal KaTdreprpov
huiv THN Awpedn TOY mavayiov cov TINeyMaTOC dws EN KabapA
KapAiA Kal CYNeldHcel draOF Actracw@mesba AAAHAOYC EN IAHMATI
bri@, pt) €v AdAW, py €v YrroKpicel, pi) Tiy Tod aAdXoTpiov
vs , b] \. 2» Pi 2 , ee. ,
KEKTNLEVOL Tmpoaiperty GAAG AM@MON KAI ACTIIAON, EN ENI TINEY- 25
MATI, EN TH CYNA€CM@ THC EipHNHC Kal THC 4rATIHC EN COMA Kal
a a b] n , A \ > ’ > a2 , n
CN TINEYMA, EY MIA THICTEL KAD@C KAl EKAHOHMEN EN MIX EATTIAL THC
KAHCE@C 7UOV SWS KATANTHCWMEN OI TIANTEC Eic THN Oefay Kal
dmrépavrov oropyjv' év Xpicte Inood to xuplo jar pcb’ ob
p Topynv’ ev XpiotG Inood ro xvpio jpav pel’ ob
evAoyntos «ef ovv TO Tavayio Kal aya06 kal D
yn v 74 yio Kal aya0@ Kal (womrol@ gov 30
mvevpati viv Kal dei Kail eis Tods al@vas TéY aidver.
Etta 6 tepeds BédAre Ovplapa A€yov
’ ? a > , ' ‘ 3 ? ‘
Oymiama mpoopéperar TH OndmaTi cour avadrngdOjrw 7)
debpueOa Ex TOY TrEVLxpOY XELpOV Hudv TGV duapTwAdY «Els TO

124 The Egyptian Rite

€ 2 ia 4 > > \ > U > e 4a
Urepovpdvidy cou OvotacrHpiov cic 6cmMHN EY@dAiac, els Aacpoy
mavTos ToD aod gov" drt coi Mpémel maoa Adz TIM Tpoc-
Kivnois Kal evxapiotia to Ilarpi cai 76 Vid Kal 76 dyio
7 X@p * r gt Pays
ITvetjpart viv cai det Kal cic ToYC AIBNAC TAN AlONON,

5 {THE CREED)
Kai peta tov domacpov éxdwvet & Stdkovos
IIpocpépewv xara tpémovs ordOnre.
‘O tepeds odpayifwv rods Sickous kal Ta tornpia éxdwvet
ITioredw eis Eva Ocdv Ilatépa mavroxpdropa Kr
Io kal Sav Aéyy & Aabds §=kKal capkobévra ex IIvetpatos ayiov
{5 tepeds) moet oravpiv’ Kal oravpwbévta tmép hua@v Kal wéadw
odpayife’ Kal eis 7d IIvedpa 7d ayiov,
*O BtdKovos
"Eni mpocevx}y ordOnre
15 & tepeds
Eipivn waow
& Aaés
Kai 7@ rvetpart cob
& Sidkovos
20 IIpocedéacbe trip tov mporpepovrov
& tepeds A€yer edxijv THs mpolécews
Aéonota "Inoob Xpiort Kvpie, 6 ovvdvapyos Aédyos rob
avdpxov Ilarpés kat rob dylov IIvedparos, 6 mérac dpyiepeyc,
6 Aptoc 6 €k TOY OYpaNnoy KaTaBac Kal dnarardn &k meopac THN
25 ZOHN HuOY, 6 Sods EavTdv AMNON ASM@MON Yep THc TOY KOcMoy
zwfict dedueba Kal mapaxadroduév oe Képte giddvOpwre éni-
anon TO Tpdcwmdn coy émi TON ApTov TodToy Kal émi Ta
ToTnpia Tadra & % mavayia tpdmega brodéxerat Ol’ dyyeAdtKhs
Aettoupyias Kal dpxayyehikhs yxopooracias Kal leparixis
30 Lepoupyias eis onv dbgav Kal dvaxawiopoy Tov hpeTepav
Wuxav’ xdpite Kal oixrippois Kal giravOpemia Tod povoyevods

The Liturgy of St. Mark 125

gov viod &:’ ob Kai pe® of cot [Fi] AdZa Kal TO Kpdtoc adv TO

7 . a “ \ “~ 4 ~ Tae om, | \
mavaylo Kal dya0@ Kal (word cov mvedpatt viv Kai del Kal
GIC TOYC AIMNAC TON AIMNWN.

(ANAPHORA)
{THE THANKSGIVING) 5
“‘Opotws cal peta tiv miotw odpayifer & tepeds tov Aadv éExpwvav
“O Kypioc Meta TANTON
& Aads
Kai metd tof tNeymatoc cof
& tepevs 10
"AN® Hu@v Tas KapAlac
6 Aads
“Exopev mipoc tov Kupiov

& tepeds
Eyyapicticamen T@ Kypiw 15

6 Aads

"Azion Kal dikatov
& StdKkovos
ITerdoare

& tepeds dpxetar Tis dvadopas 20
"AdnOds yap d216N éctin Kal dikatoy dovdv Te Kai TIpéTION Kal
Tais huerépais wWuyais émwpedts 6 dn Aécttota Kypie Gee
ITérep travtoxpdérop cé ainein ot dyveivy col evyapiorety col
AN@OMOAOrEICOal vUKT@p Te Kal Kal Hpuépay adkararavoT@
orématt Kal dovynros xeldeot Kal dowwmito Kapdig, col TH

iS}

5
, \ > \ ‘ x. 23 an > & ” \ » SER a
TIOIHCANTI TON OYPANON Kal T& Ev TH OVpave@, THN Kal TA EN TH
Yh, Paddccac THrdc WoTapovs Aiuvas Kal TANTA TA EN AYTOIC,
\ -_ ’ x ” > IQ7 bey ‘ 2
GOL T@® TOIHCANTI TOY ANOPOTION KAT idfav €iKONA Kal Kae
¢ ’ ec °
OMOI@CIN @ Kal éxapiow THN éN Trapadeicw TpypHn’ mapaBdvra
dé avrov oyy Yrepeisec oYAE érkaTéAiTIEc_ayabe GAAA TAAL 3q
dvexadéow Oud vopov, éradaydynoas dia mpopyntar, advérracas

ST PE PT ae rns

126 The Egyptian Rite

kal dvexaivicas Oia Tod dpikTod Kai (worroiod Kal ovpaviov
pvotnpiov rovrov, mANTA O€ ETroiHcac dia Tic chic codiac, TOY
MwrTdc TOY AAHOINOY, TOD povoyevods gov viod Tob Kupiov Kai
~ \ ~ ~ > ~ nm ’ e A x > ~ ‘
Geod Kai cwripos juav Inood Xpicrod dt’ ob col odv abt@ Kai
5 ayio IIvetdpar. edxapiorobytes mpoopépomev THN AOPIKHN Kal
> 7 ' “A s UA nt , A
dvatpaKkTov \aTpelan TavTHY Hy mporpéeper vor Kipie wdévta Ta
+ > ‘ > a €, 2 ‘ lA ba ee S
€Ovn Amd ANATOA@N HAIOY Kal Hexpt AYCMON, &7ro0 dpkTov Kai
4[ wéxpt| weonuBpias, Sti méra TO GNOMA Gov EN mG&ax TOIC EONECI
Kai EN TIANT] TOT OYMiama mpordéepEeTat TG GNOMATI TO ayi@
\ ' ’ b 4 ‘ 4
10 TOU Kal BYCIA KaBapd, ErlOvala Kal mpoopopd.
{THE INTERCESSION >
Kai debpucOa wal mapaxadodpéev ce gpirdvOpwre ayade
pvjocOnri Kipie ths ayias Kai poyns KabodKns Kal dirocro-
Aikyjs éxkAnolas tis dnd yhs mepdrov péxpt TOV TIEPATWN
15 QUTHS, MadvT@Y TOV adv Kal mdvT@Y TOV TroLmviwy goU
‘ ~ 4 ’ a A
THN €€ ovpavod eipHNHN BpdBeycon Talc amdvtov huey Kap-
Aiaic GAA Kal Tob Biov rovrou Tiv eipjynv hiv ddpnoat
Tov Baoiéa, Ta oTpatiwtixd, Tos dpyxovtas, BovAds,
én ‘4 eae ‘ Def € “~ 2 4 Rs:
neous, yEelTovias, ElICOAOYC KAI EZOAOYC NM@VY Ev TaTH €ipnvy

20 KaTaKbopnoov

> ’

B a lod 2 ch ‘ X\ \ > 4 ’ a
aACIAEY TNS EIPHNHC TV O7V EIPHNHN AOC HMIN © [TANTA rap

\ > 4 na

ATEAMKAC HMIN]' év dpovoig Kal dydmy Ktiical fimic 6 Qedc:
€kTOC CO¥ AAAON OYK OIAAMEN, TO GNOMA COY ONOMAZOMEN’ (@O-
4 % A € lA ¢€ a X 8 YA tA
troincoy Tas amdvtov huav wuxas Kal pi Karicxton Odvaros
a5 dpaptias Kal Huav pnde KaT& mavtds Tod Aaod cov
Tods vocodyras Kipie tod aod cov emioxedpevos én EEE!
\ > a > ‘ ae + % + are) “~ a
kal oikTipmoic tagcat ATécTHCON dt adbta@y Kal ad Hpdy TdcaNn
’ ‘ ’ sy a ~ > U 3g? EB
NOCON Kal MdAaKiaN, TO TINEYMA THS AcbEeNciac eێAacoy am
aitav’ Tovs év paKkpols appwoThpact mpokarakepévous éfavd-
30 OTNTOV, TOYC YTIO TINEYMATWN AKADAPTWN ENOXAOYMENOYC tacat,
Tous év dudakais 7 év perdddos 7) Sikats 7) Karadixats 7} €v
é£opiais 7) mixkp& Sovrcia 7 opois Karexopévovs mdvrTas

*

The Liturgy of St. Mark 127

éAénoov, mavras éXevOépwoov’ Sti cy 6 GEdc HuaY 6 AYWN TOdS
TIETTEAHMENOYC, 6 ANOPODN TOS KaTEpparMEeNOYC, 4 éAmis TOY
ATEATIICMENDN, 1) Bondera tov aBonOjTav, 4} avdoTacis TOV
menTaKkoTov, 6 Aiwhy Tov xEluagopévwr, 6 ExdiKos TOY KaTa-
Tovouvpévov, maéon Wy xplotiavy OdABouévyn Kal epi-
exouévn Ods deos, dds dveow, Sos avdrypv§w, addA Kal hudv
Képie tas xara wouyiv vioovs tava, ras cwpartixas dobeveias
bepdmevoov iarpt wuydv kal copdtev: émioxome dons cap-
Kos értickeyal Kal lacat Hmdc Ora TOY COTHPIOY Coy

Tovds dmodnpioavras huav adedpovds 7} pédAdovTas arrodnpety
év tavti tér@ Katevddwoor eire Sid ys 7) ToTapaey 7) ALpvaev
7) ddoimropiav 7 olovdnmote tpdmov tiv topeiay stro.obyTas,
TavTas TavTaxod amokatdoTnoov els Aipéva evdLov, eis Aupéva
goTHpLov, cUumAous Kal auvodoimépos av’ta@v yevécOat Karagi-
waov, dmédos Tots oikelois attav yxalpovras yaipovoty, vytai-
vovtas vytaivovow’ adAAG Kal huav Kvpie tiv mapemidnpiav
tiv €v TO Bip todt@ aBrAaBH Kal adyxeluacrov péxpt Tédous
diaptrAagov

(1) Tods sterods dyabods mAovoiws Kardmepwov emi Tovds
xpygovras Kal émideopévovs Témous' edppavoy Kai ANaKAINICON
TH KataBdoe adtéy To mpdcwr0N THe rric iva én Taic cTarocin
AYTHC EYpaNoHceTal ANATEAAOYCA

(2) T& mworduia tdata dvdyaye emt 7d idtov pérpov avTor
eUppavov Kai ANnakainicon TH avaBdoe adt@vy TO TMpdcwTION
Tic rfc, TOYC a”AaKac aYTAc MEBYCON, TTAH@YNON TA PENNHMATO
ayTHc

(3) Tovs kapmrovs tijs yis Kupie eddbynoov, odovs Kai axe-
patovs jpiv diatipnoov, mapdornoov Hiv avrods eis crrépma
Kal €is OepicmON fva éN Talc cCTATOCIN ayTHc eYdpaNéHceTal
ANATEAAOYCA
eYAorHcon Kal viv Kdpie TON cTréanon TOY énlayToY THc ypHc-
TOTHTOC coy dia TOYC TTWYOYC TOY Aaoy Gov, did THY yHpaN Kal

on

30

e

aft DS

128 The Egyptian Rite

did Tov dpdanon, Sid Tov E€vov Kai did Tov TIPOCHAYTON, bc Has
TIANTAC TOYC EATTIZONTAC ETT! CE Kal ETTIKAAOYMENOYC TO ONOMA COY
A v4 < X 2 \ , »” ? U ‘ ‘
TO aylov’ O| yYa&P OPOAAMO! TIANTON EIC CE EATTIZOYCIN Kal CY
AIA@C THN TPOMHN aYTON EN eYKalpia, 6 AIAOYC TPODHN TIACH
5 CAPKI TIAHPWCON Yapdc Kal eYpocyNHc TAC KAPAIAC HMON Na
TANTOTE TIACAN AYTAPKEIAN EXONTEC TIEPICCEYWMEN eic TAN EprON
radon ev XpicTe Inood t@ xupio huev
_Bacide? TAN BaciAcyONTON Kal KYple TON KypleyONT@N, THY
acihelav Tod SodAov cov Tod dpOoddfov Kai Piroxpiorou huov
10 Baciréws dv €dtkaiwoas Baciredery él Tis ys év eipjvy Kal
AnApeia Kal Aikaiocyny SiapirAagov' Kabuméragoyv avtT@ 6 Ocds
mdvta éy@pOn Kal TrOAEMION evpPdALéy TE Kal addddvdov"
émiAaBoy GtrAoy Kal Oypeof Kal ANACTHO! e€ic T7Y BOHOEIAN avTod
kal &kYeON POMAIAN KAI CYTKAEICON EZENANTIAC TON KATAAI@-

\ >

15 KONTON QUTOV’ ETTICKIACON ETT) THN KE@AAHN aYTOF EN HMEpA
TIOAEMOY, KABICON @K THC SCYOC ayTOY ET TON OPONON ayTOY,
, > \ U > ~ ?> ‘ ¢ \ ~ £ 4
AAAHCON EIC THN KAPAIAN G@UTOU AraAbA YTEp THS aylas gov
KaborLKns Kal dmooroALKhs éxkAnoias Kai mavTos Tod diAo-
xplorov Aaod ina Kal Hpels En TH yadrnvirntt ayToY HpeMon Kal
20 HICYYION BION AldrwMEN, éN TIACH eYceBEla Kal CEMNOTHTI TH Els
oe KaTadnpbapev
Tav év mictes Xpiocrod mpoxexoinpévov matépwv TE Kai
adegav Tas Wuyas dvdravoov Kipie 6 Ocds jydv prvynobeis
TON tT ai@noc mpotrarépwy marépwv tatplapxeév mpodynTtov
> Pd 2 € ~ 2 4 Co 7
25 dmrooTéAwv paptipev dpordoynTav émickirov dotwv dikaiwr,
mavrTos TINeYMaTOc év miarer XploToD TEeTEACIMMENWN Kal Ov év
Th ofpepov huepa tHv trbuvnow troovtpeba Kai Tod dylov
x € ~ A ~ > / ‘ > ~ a
matpos hpov Médpxov rot dmooréAov Kai ebayyedtoTod Tob
drodeiEavTos Huiv GAON CWTHPIAC
30 Xaipe Keyapita@méen, 6 Kypioc meta coy’ €YAOPHMENH CY éN
rynalZin Kal eYAorHménoc 6 Kaptidc THc KOIAiac coy Ore EreKes
ToOTHpAa Tav Wuxav Huav

tot

2 a Se
oo rene

The Liturgy of St. Mark 129
éxdaovos
"Egaipérws tis mavayias dypdvrov evdoynpévns Seoroivns
hpav Ocordkov Kai devrapbévov Mapias
*O SdtdKovos
Kupte edvAdynoov
& tepevs

“O Kypioc eyAorice: ce 7H abrov xdpitt viv Kal dei cal els rods alavas rev
ai@vey
& Stdxovos ta AINNTYXA TQN KEKOIMHMENQN
& Se tepeds KAwdpevos érevyerar

Kai robrov révrev ras yuyas dvdrravoov Séorora Kipse 6 beds

huay ev Tals Tov dylwy cov oKnvais, EN TH BaciAeia coy, Xapl-
(opevos avrois TA TOY ErayyeAl@v cov ayaba X dOadmOc OYK
2 ‘ kJ > o Se \ U > Uy > 3 U
EIAEN KAl OYC OYK HKOYCEN Kal ETT! KAPAIAN ANOPWTTON OYK ANEBH
a ¢ U ¢ ‘ iin > a 1 oo ’ eS TL .
8 HTOIMacac 6 Oedc Toic dram@ct TO ONOMA COY TO aylov, avToY
pev ras Wuyads dvdmavooy Kal Bacivciac ovpavay KaTazi@con,
jpav O& Ta TEAN THS (wns xploTiava Kal evdpecta Kal ava-
4 60 - S do € ~ U \ a Bi A
PapTnTa Owpnoal Kal Oos nly MEPIAA Kal KAHPON EXELY META

_TWa4VT@V TON STIWN TOU
veTév mpocgepsvtav Tas bvotas, Tas mpoogopds, Ta edxapio-

Tipia mpdadeEat 6 Oeds eis Td Hytov Kal érovpdviov Kal voepov
gov Ovaiacripioy eis TA peyéOn T&v ovpavey did THs apxay-
yeAKis cov deiToupyias, T@v Tb TOAD Kal dAlyoy, Kpigpa Kai
mappnota, BovAopévoy kai od éxdévT@v Kal TOV Ev TH oHpeEpov
Hepa Tas Mporphopas mpoceveyKdvTwy, ws mporEdEEW TA AMPA
roy Aikaioy wou “ABeA
kai BadrAa Ouptapa 6 fepeds Kai Aéyer

tiv Ovotay trod marpos hyov ’ABpadu, Zayapioy TO OymMiama,
KopnHAioy Tac €AeHMOCYNaCc Kal THS yHpac Ta AYO AeTITA, Tpdo-
defar kai adT@v Ta evxaploThpia Kal advridos adrois avTi THY
PeapTan Ta AdOapta, avTl Tay ETtireiwN TA OYPANIa, avTl TOY
TIPOCKAIPON TA dIGNIA

Tov ayiratov Kai paxapidratoy mdmav Tov 6, dv mpoéyves

K

10

15

30

wm

CXL’

Bae)

130 The Egyptian Rite

kai *[mpodpicas| mpoxeipicacbat tiv dyiav cov Kabodixhy Kal
admrooroAikny éxkAnolay Kal Tov do.érarov émloKorov Tov 8, Tov
HueTEpov ouvTnpav ovYTHpnooy avrods Erect ToAXois, ypovols
eipnvikois éxTeAodvTas avrovs tiv bd cod éumemioTevpevny
dylav cov apxltepwotynvy Kata Td dytov Kal pakdpioy cov
OéAnpa, SpPoTOMOFNTAC TON AGFON Thc AAHOEIAC

> MvijoOnt 8 Kal rdv dravraxyod dpboddgwov émickdrov
mpeaButépwy Siaxévey brrodiakévev dvayvwcTév Wadtav pova-
(évT@y derapbévav ynpa@v Aaikav

“\Mviodnr. Kipie ris dylas Xpicrod rod bcod huav modrews
kal ths Bacirevotons kal THs TéAEwS Huav TadTns, TdonS
ToAEwS Kal xopas Kal Tdv év dpO0ddéw Tictes Xpictod oikovv-

> ~ ~
Tov év abrais, eiphyns Kal doparelas adtav

15

20

25

MvjcOnrt Kipte maéons wryis xpiotiavas OAtBouévns Kat
Katamovoupéevns, €déovs Oeot kali BonOeias émideopévns, Kal
EMLETPOPHS TAN TIETTAANHMENDN

, , a 2 ? Pee p) A aes

MvioOnrt Képie tév év aixpadroota dvtay ddehpav Huav
Adc ayTOIC eic oiKTIpMoyC évavTioy mdvT@Y THY aiyMad\WTEYCAN-
TON AYTOYC

MvyjoOnre Képte én éd€e1 Kal OiKTIpmoic Kal Nua TOY dpap-
TodO@Y Kal avagiov dovdwv cov Kal TAc AMapTiac Hua@Y EZAAEI'YON
as ayabds Kal pirdvOpwros Océs
aiMvijoOnre Kipre xai éuod rob ramewvod Kal dpaptwordod Kal
avagiov dovAov cou Kai Tas dpaprias pov éEddeuor ds piddv-

Pf 4 A € ~ ~ “ 4
Opwiros Océbs, cupmdpeco St yuiv Necrovpyobot TO mavayi cov
évémart

Tas emiovvaywyas judy Kipie eddbynoov, tiv €idwdo-

‘Aarpelav Tédeov Expi{wcov dws Tod Kécpov, TON CaTANdN Kal

maoav avTov Tijv €néprelan Kal movnplay cYNTpIyON YO TOYC
TOAAC HUG@V, TOYC EyOpoyc TAS ExkAnolas cov Kvpie ds madvtote
kal viv TaTeIN@CON, yOpvooov adbray Thy vmepndaviay, Seifov
avrois én Tdyel THY dobéveay adtadv, Tas émiBovdads avdTadv Kal

ee

The Liturgy of St. Mark 131

4 ‘ \ DENT 2 A . ”
Tas payyavias kal ras mavovpyias as modo. Kal huay
ampdxrous troinoov’ éZerén0uti Kypie kal AlackopTicOHT@CcaN Oi
> ° > c an
€yOpoi Coy Kal yréT@CaN eEic TA OTTICW TIANTEC O1 MICOYNTEC TO
dvopa cov TO a&ytov, Tov S& Aady cov Tov mioTov Kal dpOddogov
‘[sroinoov| én’ e¥Aoriaic xtAlas yiMddac Kal pupias mypiddac, 5
totobvras TO OéAnpd cov To d&yiov
& Stdkovos
Oi kaOjpevor dvdéornre
& tepeds A€yer edx Hv
Atrpwcat deopiovs, é€édov Tos ev avdyKais, meivOvTas 10
> fo) , 0 > U

xXoptacov, ddLryoWuyxobvras mapakddecov, TIETTAANHMENOYC ETTI-
CTpEYON, €oKOTLCpévovs hwTayoeynoov, TemTwKéTas EyeELpor,
CAAEYOMENOYC cTHpIZON, vevoonKéras lacat, mavtas adyaye eis
‘ c ‘ ~ ! Fag ‘\ > ‘\ na ¢ 7
tiv OAON THS cHTHplac, civaov Kai adrods TH ayia aov

7 € ~ x cn > ‘ a > a € “~ > ¢ ~
Troinvn, Huas O€ Pfcat 4110 TAN ANOMION HudY hpoupds AUdV 15
Kal ANTIAHTIT@P KATA mdvTa PENOMENOC.

{THE THANKSGIVING CONTINUED)

°O SudKovos

Eis dvarodds Bréyvare

kai KAiver 6 tepeds Kal etixerar 20

6

Xd yap ef 6 Yrepdnw mdcue Apyfic kal éZoyciac Kal AYNAME@C
KAl KYPIOTHTOC Kal TTANTOC OGNOMATOC GNOMAZOMENOY OY MONON EN
a 74 , > \ \ > n t \ ,

TW AIONI TOYT@ AAAA KAl EN TO MEAAONTI? GOL TIAPACTHKOYCI
yiAlat yIAIdAeC Kal MyYplal MypidAec ayl@y arreAWN Kal apyay-

yédov orpatiatl, col mapacrhkovet Ta AYO TildTaTad gov Za, 25
\ ? ‘ 5 \ 4 ? \ a \
T& ToAvoupara xepovBin Kal Ta é~amTépvya cepadim & Aycl
MEN TITEpyZI TA TIpOcwTA KAAYTITONTA Kal AyCl TOYC TOAAC Kal
AYCIN imfTAMENA Kal KeKpareN ETEpoc TIPOC TON ETEpON aKaTa-
- ra \ PJ vA 7 \ > - \
TavoTos oTbpuact Kal adovynrois Oeodoyias Tov Emuvikioy Kal
, A a ~ ~ , \

tpiodyiov tuvov adovta Bodvra SogodoyotvTa Kekpardta Kal 30

EK 2

132 The Egyptian Rite

Aéronta TH meradorperrel wou AdzH “Arioc Srioc Srioc Kypioc
caBaw TAH pHc 6 ovpavds Kal 4 rf Thc driac coy AdzZHc
éxpovws
mdvrore pey madvTa oe ayidfet GAG Kal peTa TdvT@Y TOV
€ / 7 a 4 ‘ x 7 ¢ 4
5 oe aylagévrey dé£at déorrora Kupre kal rov jpérepov dytacpov
adv avtois buvotyvTwy Kai AeyovT@v
6 Aaos
“Arioc &rioc &rioc Kypioc caBawe
’ e 3 4 ‘ s an a ; aM '
TIAHPHC O OUpavos K&L H [TH THC arlac Coy AOZHC
10 & tepeds oppayifev rd Gyo Aéyer
TlAHpue ydp éoriw as ddnOas 6 odpavds kai A fii Thc driac
coy AdzHC AIA THe étidaneiac TOY Kypioy Kal GEO Kal CwTHpoc
HMO@N *lHcoy Xpictof: wAjpwcov 6 Ocds Kal tadrnv tiv bvoiay
Tis mapa cod evAoylas Sia THs EmipoirHoews TOD Tavayiov cov
UA e te. c ’ ‘ Q \ ‘ ¢ “~
15 mvevpatos: Sri avros 6 Kypioc Kal Beds Kal TramBaciAeyc pay
"IHcofc 6 xptords TH NyKTI A Tlapedidoy EayTON YTIEp TON Amap-
TION MON Kal Tov brép mdévtwv bhicrato Odvaroy capki
b A “~ € 4 > ~ ~ s > /
ovvavakAllels pera Tav dylwy avTod pabnréy Kal arrocTbAwy
” A b] % a“ € 4 s b] , ‘ > 4 >’ ~
ApTON AaBON él TOV aylwy Kal dxpdvTwy kal dpdpov avrod
20 XeLpOv, ANABASYac Eic TON OYpaNON mpods ve Tov idioy maTépa
Oedy S& Hudv Kal Oedv T&v Sdwv, eYyYapicTHcac eYAorHcac
€ 4 ’ , 2g € 4 \ 7 > “~
ayladoas KAACAC AlEAWKE TOIC Aylols Kal pakaplols GVTOU MdOH-
TaIC Kal ArocTOAOLS EITION
éExpovws
25 AdBete arete
& Stdkovos
’Exreivare *[ oi mpecBirepor |
; & tepeds Exadvws
TOYTE ctl TO CMA MOY TO YTIEP YM@N KA@MENON Kal d1add6-

30 Pevoy els Aheow apapri@v

The Liturgy of St. Mark 133

& Sé tepeds Ayer erevydpevos
@CaYT@C Kal TO TIOTHPION META TO AEITINACal AABN Kal Kepdoas
> oT Tae 2 t > \ 2 \ 4 \ \
€€ oivov Kai Udaros, ANaBAEyac eEic TON OYPANON pos GE TOY
iiov matépa Oedy St hyav Kal Oedv Tay Sdwv, EYYapICTHCaC

evrAoyjoas ayidoas wAHocas IIvedparos ayiov perédwxe rots 5

e

aylous Kat pakapios avtod pabnrals Kai amrooréXoLs cITT@ON
éxpoves
Tliere €2 aytTof TANTEC
& SidKovos
“Er éxreivare
& tepeds exhavws

nw , e tal n , ¢ “a
ToYTd écti TO alma Moy TO THe KaINHic AIABHKHC TO YTIED YMODN
Kal TOAAQN EKyYNOMENON Kal dtadiddpevor eic AECIN AMAPTION

& ads

>

A pny

& tepeds edxetar otTws
TOFTO TMOleITE €iC THN EMHN ANAMNHCIN’ OCAKIC FAP EAN ECOIHTE
TON APTON TOYTON, TIINHTE O€ Kal TO TOTHPION TOYTO, TON EpLov
QANATON KaTarréAAeTe Kal Thy éuiy avdoraciw Kal advddnyw
£ » ” © 2% ”
OMOAOYVEITE AYPIC OY EAN EABOD.
{THE INVOCATION )

Ton OdnaToN, Aéctrota Kypie TantoKpdtwp étroypAnie Bacred,
TOY povoyevods cov viod Kypioy 6 Kal Oeod Kal cwripos fpaov
, cont ~ , \ > vA \ 7
Inood Xpiocrob katarréAAOnTec Kal THY TpLnLEpov Kal paKkaplav
avrod éx vexp@v advdotaciv dporoyodrTes Kal Thy els ovpavovs
dvddnwiv Kai tiv éx degidv cov rod Ocod cai Ilarpés xad-
édpav, kal Thy Sevtépay Kal dpixriy Kal poBepav adbtod mapov-

7 > ' 2 2 v4 BA = n \
giayv ATIEKAEYOMENO! EN H MEAAE! epxerbat KPINAl ZO@NTAC Kal
NeKpoYc €N AIKAlOCYNH Kal AToAOfNal EkAcTm KaTA TA Epra
AYTOY’ deicar Hua@v Kypie 6 Oeds Hudv* coi Ex TON cn ddpov

ua EY 7 ‘ 7 \ lo FRI
mpocOnkapevy év@ridy cov Kal dedueOa kal mapakadodpev oe
pirdvOpwme dyabe éZaTdcTeEIAon €2 fyoyc ayiouv cou, €Z ETOIMOY
KATOIKHTHDIOY COY, €K TOY aireptypdmTwv KbAT@V cou adTov TON

5 fe)

15

20:

NS

5

134 The Egyptian Rite

TIAPAKAHTON, TO TINEYMA THC dAHOElac TO Srion 7d KUpLov TO
(woody, 75 Ev vouw Kal mpopyrats Kal dmrocrédols Aadjoar,

TO TavTaxod Tapov Kal Ta mdvTa WAnpody EnNeprofn TE avregov-—

“a > a
aiws ob Staxovikas Ep ods BoyAeTal Tov aylacpoy eYAOKia TH
5 of, TO amrAody tiv dvoty, Td ToAUpEpes THY EvépyELay, THY TOV
Oeiwy xapiopdrov mnyhv, T6 coi dpoovc.ov, Td ék cod Extropey-
OMENON, TO ovvOpovoy THs Bacireias cov Kal Tod povoyevods
nw fo) ~ ~ nw 3 a lol
gov viod Tod Kupiov Kal O00 Kal cwrjpos 4pyav Inoot Xpictod*
emide Eh Tuas kal (é£amdareirov) émi Tods &provs TovTous Kal
10 él T& moThpia Taira 7d IIvetpd cov rd “Aywv iva adbra
aylidon Kal TeAcLdon o$ TravTodivapos Oecéds
éxdavas
‘ ; x \ A
kal Twoimon Tov bev &proy copua
6 Aads
>
15 Apiy
& tepeds Exdavas
Q \ 4 e a a U > ~ ~ 7 ‘
TO O€ mToTHploy aima THC KaINHC AIAOHKHC avTod Tob Kupiouv Kai
lo 7 a \ ’ e ~ > n ~
Oeod Kali owrnpos Kal MamBacikéwc ua@v Inoot Xpiorod
& SidKovos
20 KarénOere of didkovor, *[ovvedéacbe of rpeaBvrepor|
& tepeds Exavws
cA ? ~ od id > | ot - >
iva yévovTat maow hiv Tois e€ atTayv peradrapBdvovow eis
¢ J ~ J 4 > 4 J € 7 >
miorlv, els vai, els tacwy, els cwppoctyyy, Eis aylacpov, eis
émravavéwow uyxis ocoparos Kal mvedparos, eis Kolvwviay
25 pakaplorntos zwHc aiwviov Kai ddOapciac, els dogodoyiay Tob
mavaytov cov dvoparos, eis ddeow dpapti@y, iva cod Kal év
TovT@ Kabes Kal év mavTi AozZacOHi Kal YMNHOH Kal driaceH 7d
lA \ 2” ‘ 2 ” \ ’ ~
Tavdyloy kal ENTIMON Kal dedoEacpévoy gov GNoma ovv 'Inaod
lal b wee a tA
Xpiot@ kal ayio ITvedpari
30 & Aads
‘Qomep jv Kai éoriv [kal Eorar eis yevedy Kal yevedy Kal «is
Tods ctumavtas aldvas Tov aldvwy, . dunv),

——

The Liturgy of St. Mark 135

{THE LORD’S PRAYER)
- *O tepeds
Eipjvn maéow
6 Aads
Kai 7@ mvedpate ood
6 Stdkovos
IIpocedéacbe
6 Aads
Kupie €Xénoov
& tepeds edxerar Kal” éavrdv
Océ Goris yevvijrop, zwric dpyuré, xaplros mointd, aiwviov
Oepediwrd, yvdoews Swpodéra, codias Onoavpé, aytwovvns
diddoKare, EYYON KabapOn doxed, Wuyxis evepyéra, 6 Tos

a

eAiropyyoic els oe memolBdcu Aidoyc eic A ETMOyYMOYCIN ArreAot

TAapakyyal, 6 ANarAar@n Huds €Z AByccoy els PGs, 6 Aoye Hiv is

> 7 , £ rf € pic > 4 > B]
éx Oavdrov zwrin, 6 xapiodpuevos uiv ex dovdcias eis €dev-
Oepiav, 6 Td év piv oKdros THS apaprias dia THs Tapovoias

“~ ~ ea i “ tae. ‘ lo) 7 UA
Tov povoyevods gov viod Avaas* attos Kal viv déorota Kupie
dud THs éemigorrnocews Tod mavayiov cov mvebparos KaTravyacov
ToYc OdOadmoye THc AlaNOlac Hua@y eis 7d peTadaBely axaTa-
Kpirws THs a0avdrov Kal éroupaviov radrns Tpopjs Kal Ariacon
Has GAOTEAEIC YyYH CHmaTI Kal TINeYMaTI iva pera TOV ayiwv
gov pabntav Kal adrroorbdwy eitwpev col Thy mpocevyxiy Tav-
nv To Ildrep tpav 6 & Trois ovpavois ayiacOjTw 7d dvopd
gov, eADérm 4 Bacireia cov, yevnOytw 7d Oé&Anud cou as ev

5] a yee ee a (2 X »/ a “~ \ B Ye \
ovpav@ Kai énl THs yas’ Tov dprov tuay Tov Emtovcrov dds
huiv onpepov kai ages Huiv Ta dherrjpara hav ws Kal jpeis
ddicpev Trois opedérais Hhuadv Kai pi) eloeveyKys huas els

A > a! ta ~ > A ~ ~
TElpAaTpov GAA pica Huds amd Tov Trovnpod
éxovws
kal katagicov judas Séorota giddvOpwre Kipie meta tappH-
2 a ' lod

ciac dkaraxplras év Kabapé Kapaia, Pux7 meporiopery, averae-

30

136 The Egyptian Rite

XUVT@ TrpoThTro, Hylacpévors xetAeoW ToAUaY ETIKAAEICOAI cE
TON EN TOIC OYpanoic Aytov Ody Matépa kal A€yeuv
& Aads
Tlatep HmMa@n 6 EN TOIC OYpaNoic AriacOHTo TO GNOMA Coy,
5 EABETO H BaciA€ia COY, FENHOHT@ TO BEAHMA COY WC EN OYPAN@
Kal ETT] THC FHc’ TON APTON HMQ@N TON ETIOYCION AOC FIMIN CHMEPON
Kal AEC HMIN TA OEIAHMATA HMO@N WC Kal HMEIC AIEMEN TOIC
OeElAETAIC HM@N Kal MH eiCeNerkKHc HMAC Ec TelpAacMON AAA
pY¥cat HmM&c ATO TOY TTONHPOY
Io & lepeds etxerar
Nai Kypie Kdpre mi eicenérkuc fim&c eic treipacmdn AAAA
pYcai Himdc 41d TOY TONHpOY, ofdev yap modAAH cou edomAayy-
via drt ov AYNAMEOA YTIENECKEIN Ola THY TOAARY Hpaov adoGE-
vetav, GAZ TOIHCON CYN T@ TrEIlpacM® Kal THN EKBACIN TOT

’ € “~ c deer X \ ” ~ > U a
15 AYNACOAl MAS YTIENECKEIN’ OVD yap EAWKAC TUly EZOYCIAN TIATEIN

wn

\ a

ETTANG OEWN KAl CKOPTIION Kal ETTl TACAN THN AYNAMIN TOT
EXOpoy

éxdaves
@ nr > ¢ ‘ A 4 , ‘ c ’ > ‘ 7A
OTI COY ECTIN H BaciAe€la Kal H AYNAMIC Kal F AOZA EIC TOYC AI@NAC

20 TOV Aidvav
6 Aads

> AMHN.

(THE INCLINATION)
‘O tepevis
25 Eipnvn méow
6 Aads
Kai 76 mvedpatt cod
& BStdKovos
Tas keparas jpav *[7@ Kupio kdivoper
30 6 Aads

’"Evdémiov cod Kipie|

—_——- F

The Liturgy of St. Mark 137

& tepeds émevxerar

Aécrota Kypie 6 Oedc 6 TrANToOKpAT@p 6 KABHMENOC ETT] TON
yepoyBim Kal dogagopuevos bd Tov cepadip, 6 e€ bddérwv obpavév
oKevdoas Kal Tois Tay doTépwy xopols Tov’Tov KaTakoopnoas,
6 €v typioTows dowpdrous dyyédAwy cveTHTdpEVOS OTPATLaS TpOS 5
devvdous Sogodoylas’ col éxXivaper Tov adyéva TOY uxdv Kai
TOY copdTov hudv Td THs SovAcias mpdcyxnpa onpatlvortes Kai
debucbd cou Tas cKxoroedeis THS duaptias épéddous x THs hua
Oiavoias dmédkacov Kal tais tod aytov IIvedparos Oeoedéow
avyais tov jpérepoy vodv Katagaidpuvoy bras TH yvdoet cou 10
TANnOuvépevor dgiws perdoxopey THY TpoKElLévoy Huly ayabar
TOU dy pdvrou odépatos Kal Tod Tipiov aiparos Tob povoyevois
gov viod Tod Kupliov Kal Oeod Kal cwrhpos jpav Inood Xpicrod,

ovyxopav huiv TEN cidoc dpapridv Oia Thy ToAARY Kal avegty-

viacrév cov ayabérnra: yxdpite Kal oikTippois Kat piravOpwria 15
TOU povoyevods aov viod
* [éxpavas |
dt’ of Kat weO of col 4 Adza Kal TO KpdTOC ody TO Tavaylo Kal
ayab@ kai (woro@ cov mvetpatt viv Kal dei Kal eic ToYc
AIDNAC TON AIWNON 20
6 Aads
*AMHN,
{THE MANUAL ACTS)
"Exogovet 6 tepevs
Eipjvn maow 4
6 Aads
Kai 76 rvebpart cod
& Stdkovos
Mera $6Bov Ocod mpdcyopev
& tepeds etxeTar 30

"Arie Yyicte moBepé 6 EN -Arioic ANaTIayOmenoc Kuvpre, a&yiacov
Y ’
Has TH AOrw THe oHs yApitoc Kal TH emigorrHoe: TOO mavayiov

138

The Egyptian Rite

gov mvetparos: od yap elas Séorora “Arioi Ececbe StI Er@

a > ’
OPIOC EMI,

tA c . “~ > 4 X , “a
Kdpios 6 Oeds tpav, dxarddnnrre Océ Adye TO

8 ‘ 2 7 -
IIarpi cat 76 dyin IIvedpart spootcre cvvaidte kai ovvdvapyxe,

mpoadega Tov axhparoy buvoy adv Tols xepouBin Kal cepadip

‘ 3 2 ~ a“ p ~
kal map éuod Tod dyaptwdod Kal dvagiov Sovrov aov é€

dvatiov pov xethéwv Bodyros kai éyovTos
5[8 Aaés] ;
Képie éhénoov, Kuvpie édXénoov, Kivpie €dénoov
8 lepeds Exdioves

Ta d&yia Tos aylos

& Aads
Eis IIarjp dys, els Lids dys, ev TIvetpa d&yrov

>
eis evornta IIvevparos ayiou

aury.

15

‘O tepeds odpaylfev rov Aadv Exdwve?

‘O Kipios pera wdvrov
6 Aads

Kai pera rob
& StdKkovos
€ \ , \ 3

20 Trép owtnpias Kal ayTi-
Ajpeos *[ToH ayiov ma-
Tpos nav Tod 6., mavTds
Tob KAnpov Kal Tod ¢tdo-
xplorov Aaod tot Kupiov

25 denOa@pev

& Aads
Kipie €dénoov
"Er 8 Kai trép owrnpias Kal
adhécews dpapTi@v TH mpoo-
adeAGG = UG
tod Kupiov dendopev

30 eveyKayTt

TVEVLATOS TOU

kal KAdver 6 tepeds Tov dprov kai Aéyer
Aineite TON QOedn én TOIC

Arioic

kai peAiler 6 tepeds A€ywv rots mapotow
*O Kipuos evdAoynoet kal cuvdvaKovn-

oer Sid Tis p*[eNoews Trav dyiov Kal

dxypavrwv kal (ooroa@v a’tod puotn-

piov viv Kal det kal els tovs ai@vas

auny]

kat Aéyer & tepeds

TaY aiwver.

Kedevere
& KAfjpos
Td Ilvedpa tO Gyov Kedever Kai
ayidger
& tepeds
"Idod Hylacrat Kal Tere-

The Liturgy of St. Mark

6 Aads

Kidpie éXénoovr -

Kai brép prvipns trav soley
TAaTEpov hav Kal added Pov

elmo@pev TadvTes EKTEVOS
Kipie édénoov
& Aads

Kupie édénoor|,

139

Aefwrat ‘*[kail yéyovey els
cGua Kal aiua Tod Kupiov
kal Oe0o0 Kal ocwripos hpyav
kai dvadidovrat Ta adyta Tots
ayiots
& KAfjpos y’

Eis Ilatnp dytos, eis Yids Gytos, €v

TIvedpa dyiov, apn.

{THE COMMUNION)

2[°O 8idKovos
‘Ev eipjvy Kupiov Wddere]
5[6 Aads Adyer Wadpov pv’
Aiveire Tov Ocdv év Trois &yiols

> ~

avToo

aiveire avtov év oTepempare
duvépews adtod

aiveire avrov émi tais duvac-
Téelats avTod

aivetre avtov Kata Td TAOS
THS peyadrtoovyns avrTood

aiveire attov év xm oda-
Tiyyos

aivetre avtov év Wadtnpio Kai
KiOdpa.

aiveire avrov év Tupmdve Kal
Xop@

aivetre avrév év xopdais Kal
opydve

Kai Aéyer 6 tepeds
« , A ,
O Kuptos pera mavreav
6 KAfjpos
Kal pera rov mvevparos wou
& tepeds Aéyer
Airés niddynoer, avr*[os nyiacey,
> A \ > , ASS A
autos dé é€redeiwoev, avTos Kal peta-
6801 eis Gheow dpapriay kai eis (anv
alonov]
Kai peraAapBdver 6 tepeds
ma
edxh
Ts kara hidavOperiap *[mapacye-
Oeions yay Oeias xdpitos Ta dep
npas érokpnoaper’ mpocepydoueba odv
peta PoBov rots dyios cov pvatnpiows
d€orora airovpevor ef te dc’ dvOpwrivny
doOéveay nyiy mapamrar cvyyvopov
a , ¢ A ¢ a“
yevod Kupte 6 Geds npar]
G&\Xo
6 ’ 2 o. 6: 2 Dies
On TpoTron Emimo8el H EAaqoOC Emi
TAC THPAC T@N YAATWN OYTMC ErITIOBE!
H yyxH Moy TIpdc cé 0 Oedc
41°O Stdkovos
IIpeoBurepo mpocédere]

(Communion of the presbyters)

Io

15

20

3°

140

aiveire avrov év kupPBddrols
evn XLS

aivetre avrov év KkupBddos

adaray pod

TOV

5 7aca mMvon aiveradTo

Képuov
2? N S Ct“ ~ 7¢ ¢
Adga Ilarpt kai Tid Kai ayio

IIvetpart
Kai viv kai dei kai els Tovs
apy
kat 73 KOINQNIKON 74 fpépq].

10 aleovas TOV aidver,

21°O StdKovos
’OpOo0i peradraBérres Td Ociwv
| 4 4 3 4
kal axpadvrov Kal abavatov
15 Kal gpixtav kal goBepav
Kat émoupaviey puvotnpiov
Tod adyiov cdparos Kal Tod
Titov aivatos Tod peyd-
dou apxiepéws kal Bacthéws
20 «pay “Inood Xpicrod, abt@
n~ - e ~ >
TO KaTatidocavTt huas él
Tao EevXapLoTHOwpEV

& Aaéds

25Ka0 éxdotny ipépay dpvov
> 7 4 vd
dvaméumopév cor girdvOpere
ért TwT?p

4 Zz
cages KoOopov

par |.

The Egyptian Rite

516 Stdkovos
SuvdxOnre Kat eioédOere of Staxovor
pet’ evraBeias]
(Communion of the deacons)
(Communion of the people)

kal Stav peradiSot tov KA‘jpov (7 Tov
adv) A€yer

Sapa &y.ov tod kupiov Kai
Ge0od Kal owripos jpyav “Inood
X pioroo

kat eis TO trorhptov Aێyer

Aipa tipiov tod Kupiov Kai
beod Kai awrfipos juav “Inood
X piorod,

*(Kai peradovs Aێyer
“Yyw@OuTt émi Toye OYpanoyc 6 Oedc
Kai €tti TACAN THN FHN AH AOZa Coy Kal
c ’ ia ‘ da
7 Baotrela cov Stapévet eis rods aldvas
Tav alaver].

iy Mee ©

The Liturgy of St. Mark

14]

(FHANKSGIVING)

Kul pera 1d tAnp@cat A€yer & Sidxovos

"Emi mpocevyjv ordOnre

& tepeds

Eipjvn waéow

6 Aads

Kai 7@ mvedpati cob

& SidKovos
II pocevéacbe *| irép rijs dgias

peTadH eos |
& Aaéds

Kipie €Xénoov

*[ITepi trav afiwbévrov pera-
AaBeiv
aX pavTov

Tov aylwv Kal

‘ 3 4
kal d0avdtov
kal €moupavioy pvoTnpiov
& Aads

Kipie €hénoov

ITepi tis owrnpias mavtos Tob

Aaov
6 Aads

Kipwe €Xénoov
ITepi rijs miorews Kal eiphyns
~ £ ‘4 ~ ‘
Ths aylas KaboArKns Kal
bd “~ 2 4

ATOOTOALKHS EKKANGIasS

6 Aads
Kupie €d€noor]

5 tepeds evxerat tiv edxapioriav
Eyyapictoymen coi déozrora
’ c \ ¢€ ~ 2% A
Kypie 6 6e0c Auavy ent TH
peTadnpe Tav ayliwy axpdv-
Tov abavdtov Kal érovpaviov
gov pvotnpiayv av eéwKas Apiv
emi evepyeoia Kal dytacue@ Kal
r “A ~ ‘ ~
cworTnpia Tov Wuxa@v Kal Tov
7 € ~ ‘ l4 4
TopdTov huav Kai deducba Kai
Tapakadovuev oe pirdvOpwre
ayabe Koipte xd pica hyiv thy
KOINWNIAN TOY aylou camaToc
kal tof Tipiov aimatoc Tod
fovoyevods cov viobd els miotw
akaraicxvvTov, eis ArATTHN AN-
’ P ‘
YTOKPITON, Els ANC pOVIY Beo-
B 7 él a oO ?) X
aeBeias, eis amroTpomy tTavTos
évavtiov, eis mepimroinow Taev
évToA@v cou, els epddioy (wns
> v4 > 3 ? > ,
alwviou, els aToAoyiay evmpoc-
dexrov Thy emt Tob goBepod
Biparos Tob xpiaTov cou

142 The Egyptian Rite
éxhaovws
& 08 Kal pe of col ti Adza kal TO KpAtoc ody TO Tavaylo Kal
aya kai (worroim cov mvedpatt viv Kai del Kal cic TOYC AiNac
TON AIMNWN
5 & Aaés
”AMHN.

{THE INCLINATION)
2(°O Sidkovos
Tas xepadds tpdv emi eddroyias TO Kupiw xdivare|
Io elra 6 tepeds orpéhetar mpds Tov Aadv Aéyov

“Avagé péyt i 7 Ilarpi ovvdvapye 6 TO o@ Kpare Td
péytore Kal TO Ilarpi ovvdévapye 6 TO om Kpdret Tov

bi 7 s s , , \ \ > ‘
adnv oxvretoas Kal tiv Odvarov marhoas Kal TON icyypCN
decpetoas kal Tov’ Addu éx Tdpov dvactioas TH OeoupyiKh cov
duvdpe. kal gotiotikn alyAn THs ons apphrov OedrynTos* avros
15 O€omora Sid THs peTadrnpews To axpdvTov cov cdéparos Kal
“~ 7 e ? a ‘ +7 ta \
Tod Titov cov aiparos é£amdarteiAov Thy aiparéy aou de~iav
Thv wAHpy evrAoylav Kal mdvras pads edrASdynoov oikretpnooy

na 7 nA 2 ~

cbévwacov TH Ocikp cov Suvdéper Kal mepiehe ah Huav Thy
KakonOn Kal dpaprdda capkikys émiOupias épyaciay, Karav-

‘\ \ ¢ “~ > \ ~ 7 lel
20 Yarov Tos vonTods Hudv dpOadpods THs TepiKEerpevns Copepas
dvopias, cbvarpov pas TO TappaKkapioT@ Tov evaperTnTavT@V
got avdd6yo’ drt did ood Kal odrv coi to Ilarpi Kal 7G
mavaylio I[Ivedpuati mas ¥unoc mpéret TIMH KpAToc mpooKtynals

TE Kal EYyapictia voy Kal det Kal cic TOYC AIMNAC TAN Ai@N@N.

25 {THE DISMISSAL)
*O Stdxovos
Tlopeyecde EN eipHNH
& Aaés
"En dndmati Kypioy

The Liturgy of St. Mark 143

& tepeds Exgaovws
“H drdnu tof Oeof Kat ITarpés, 4 yApic tof Tiod kypioy de
npa@v *lucof Xpictof, H KOINWNIA Kal H Awped TOY mavarytou
TIneymatoc en meTA TANTON Hua@v viv Kal del Kal els Tovs
aidvas TGV aidver 5
6 Aaéds
"Apny.

Ei to GNoma Kypioy eYAorHMéNon.

{IN THE SACRISTY)
*O tepeds etixerar év TH Stakoving Aéyov lo
A SR , A A > a , -~ , , ‘
Edaxas jyiv déorora rév dyracpov ev TH perovoia Tod mavayiov GHparos Kal
Tov Tipiov aipatos Tob povoyevois cov viod* dds jyiv riy ydpw Kal THN AwpedN
a , 1 \ , ¢ * > , > a J S 2a 2 >
TOY mavayiou TINeymatoc kal Pvdrakov Huds duopous ev rH Bio kal dOonyynoor eis
‘ L4 > id \ c , \ > A , > ’ > A
THY Tedelay aToAUTp@oLY Kal viobeciay Kal eis Tas peAOVGas aiwviovs atrodal~
° A \ Re” ss A c oa \ \ Y , >? , a \ 4
eis’ ov yap «lt 6 dytacpos Nuay Kal coi thy Sdfay avaréuropev tH Tarp kai 15
a a a ?, ~ > cal cal
T® Vid kai ro dyiw Tvevpart viv kai del kai eis rovs aldvas tay aidvev
& Aads
"Auny
& tepedts
Elpnyn macw 20
6 Aaés
Kal r@ mvevpatt vod
kat dtrohver A€ywv
HiAdynrat 6 Oedc 0 eYAOrP@n Kal dyidfov Kal oxér@y kai Siatnpov mdvras
: pas did ris peOéEews ray dylwy abrod pvornpiov 6 GN eyAorHToc eic Toye 25
AI@NAC Tay al@vey. AmiN.

4
he
S,
a
ne
i: 5

10

20

25

2: THE LITURGH2OF: THe Verse

JACOBITES

INCLUDING
THE ANAPHORA OF S. MARK OR S. CYRIL

{THE PROTHESIS)

(F. 4) A prayer of the patriarch Severus for the preparation of the holy altar
of the Lord (which the priest says secretly|

LorpD, WHICH KNOWETH THE HEARTS OF ALL, which is HOLY AND DWELLETH IN
THE HOLY PLACE, which is alone without sin and hath power to forgive sins:
thou art the master that knowest mine unworthiness and mine unprepared-
ness and mine insufficiency for this thine holy service. And I have not the
countenance to draw nigh and to OPEN MY MOUTH BEFORE THE PRESENCE OF
THINE HOLY GLORY: but AFTER THE MULTITUDE OF THY MERCIES BE MERCIFUL
TO ME THE SINNER and grant me to FIND GRACE AND MERCY in this hour and
send down to me POWER FROM ON HIGH that I may begin and make ready and
accomplish after thy goodpleasure thy holy service ACCORDING TO THE APPROVAL
of thy will ror A SWEETSMELLING sAvouR. Yea, o our master, be with us,
have fellowship with us in our working: bless us. For thou art the absolver of
our sins, the light of our souls, our life and our strength and our boldness, and
thou art he to whom we send up the glory and the honour and the worship, the
Father and the Son and the Holy Ghost, for ever. Amen

[He places the vessels in their places)
A prayer after the preparation of the holy altar, to the Father

Thou, o Lord, hast taught us this great mystery of salvation: thou hast called
us thy lowly and unworthy servants to be the ministers of thine holy altar: do
thou also, o our master, enable us IN THE POWER OF thine Hoty Spirit to
accomplish this ministry, to the end that without falling into judgement In THE
PRESENCE OF thy great GLORY we may bring thee A SACRIFICE OF PRAISE, glory
and great comeliness in thy sanctuary. God who givest grace, who sendest

in el sae. sae he a we
~

The Liturgy of the Coptic Facobites 145

redemption, who workest ALL IN ALL: grant, o Lord, that our sacrifice be
accepted in thy sight, ror mine-own sins and THE IGNORANCES OF thy PEOPLE,
and that it be sanctified according to THE Girt oF, thine Hoty Spirit: in Christ
Jesus our Lord through whom THE GLory and the honour AND THE DOMINION
befitteth thee with him and the Holy Ghost the lifegiver and of one substance 5
with thee now and ever and woRLD WITHOUT END. AMEN.

[The priest takes the Lamb: then he washes his hands and says
THOU SHALT PURGE ME WITH HYSSOP AND I SHALL BE CLEAN: THOU SHALT
‘WASH ME AND I SHALL BE WHITER THAN SNOW. THOU SHALT MAKE ME HEAR
OF JOY AND GLADNESS THAT THE BONES WHICH THOU HAST BROKEN MAY Io
REJOICE
I WILL WASH MY HANDS IN INNOCENCY AND SO WILL I GO TO THINE ALTAR,
o Lorp, THAT I MAY SHOW THE VOICE OF THANKSGIVING. Alleluia.

Then he rubs the Lamb with his hand above and below and says
Grant, o Lord, that our sacrifice be accepted s
{and the rest as above)

When thou offerest the oblation on behalf of any one whether alive or dead

: thou shalt mention his name here

Tf he be dead Remember, o Lord, thy servant Vor M and grant him a place
of rest and refreshment and repose in the dwellings of thy saints, in the bosom 20
of our holy fathers. And if it ts on behalf of one who is sick, then he says as
follows Remember, o Lord, thy servant VV or M and keep him by an angel of
peace and make him whole. And if it ts on behalf of a traveller or travellers
he shall say Keep him by an angel of peace.

During the circuit of the Lamb on fasts And when this is finished he shall 25
The choir wrap the Lamb in a silk veil and raise
{ ne tt on his head and in like manner the
ministering deacon shall wrap the cruet
AAAHAouLa of wine in a silk veil and raise it on his
For THE THOUGHT OF MAN head also. And before each of them 30
ieee Sartre tei, cares enya * deacon shall carry a lighted torch and |
? they shall go round about the altar once
o Lord, AND THE RESIDUE OF while he says as follows
THOUGHT SHALL KEEP FESTI- Glory and honour unto honour and
VAL UNTO THEE by reason of glory to the allholy Trinity the 35
the sacrifices and the oblations, Father and the Son and the Holy
Accept them} Ghost. Peace and edification upon the
one only holy catholic apostolic church
A\AHAOULG. of God. Amen. Remember, o Lord,
those who have offered thee these 4o
gifts and those for whom they have
brought them and those through
whom they have brought them: grant
them all the recompense from heaven.

146 The Egyptian Rite
When the circuit ts completed according to all that has been explained, he shall
stand in his place with his face to the east and the deacon shall stand in his place
with his face to the west

This is read by the deacon after the
5 circuit of the Lamb during the signs
AUHY OHV OHV
Etc Tlatnp artoc: etc Ytoc
artoc: ev TIlvevua aptov;
QUHV
1o EvdorHtoc Kuptoc o Qeoc etc
TOUC GLWVAaC. OHV
Psalm cxvt

O PRAISE THE LORD ALL YE
HEATHEN: PRAISE HIM ALL YE

15 NATIONS. FoR HIS MERCIFUL
KINDNESS IS EVER MORE AND
MORE TOWARDS US: AND THE
TRUTH OF THE LoRD EN-
DURETH FOR EVER. OMHV

20 A\AHAOULa

The people

Aota Tlatpi kat Yio kat TMvev-
OTL APL

Kat vuv Kot Get KOL ELC TOUC

Then he shall sign both together three
times, t.e. with three crosses When
he has inclined to his brethren the priests
and said to them
Evdoricov
they all answer him
Do thou evAorisov
Then he shall stand in his place with
the deacon and make the sign upon the
bread and the wine three times
In the name of the Father and of
the Son and of the Holy Ghost one
God
the first sign
Blessed be God the Father almighty:
amen
the second sign
Blessed be his onlybegotten Son
Jesus Christ our Lord: amen
the thd sign
Blessed be the Holy Ghost the
Comforter: amen.
{He puts the Lamb on the paten)
Glory and honour unto honour and
glory be, to the allholy Trinity the
Father and the Son and the Holy
Ghost now and ever and world with-
out end. Amen

25 QLWVAC TWV GLOVOV, OANWHV
(He pours the wine into the chalice
AAAHAOULG. and adds thereto a little water).
€ ENARXIS >
And after the deacons and the singers have answered him, he shall begin
as follows
30 Pray
And he shall bow his head to the priests saying
Evdortoov

and he shall turn himself towards the west and sign the people with the sign
of the cross saying

35 EtpHvH TaGtv

The Liturgy of the Coptic Facobctes 147

and after the singers have answered him
Kar tw tTrvevpatt cou

he shall say the prayer of Thanksgiving): the first prayer of the morning

Let us give thanks unto the doer of good and the merciful,
God the Father of our Lord and our God and our Saviour 5
Jesus Christ: for he hath sheltered us, he hath succoured us,
he hath kept us, he hath redeemed us unto himself, he hath
spared us, he hath helped us, he hath brought us to this hour.
Let us therefore pray him that he keep us in this holy day and
all the days of our life in all peace, the almighty Lord our God_ 10

© Stakev

TIpocevéacee. Pray that God have mercy upon us, that he com-
passionate us, that he HEAR us, that he receive our prayers
and our supplications at our hands WHEN we CALL UPON
him: that he receive the prayers and the supplications of 15
his saints at their hands in our behalf for good at all times:
that he account us worthy to receive from the communion of
his blessed mystery the forgiveness of our sins

[The priest shall say]

Master Lord God almighty the Father of our Lord and our 2e
God and our Saviour Jesus Christ, we give thanks to thee
as touching all things and for all things and in all things
because thou hast sheltered us, thou hast succoured us, thou
hast kept us, thou hast redeemed us unto thyself, thou hast
spared us, thou hast helped us, thou hast brought us to this 25
hour. For this cause we pray and beseech thy goodness,
o lover of man, grant us to accomplish this holy day also and
all the days of our life in all peace and thy fear. All envy, all
temptation, all woRKING oF SATAN, the counsel of evil men, the
uprising of enemies secret and open, [he signs himself] take away 30
from us, [he signs the people] and from all thy people, [he signs the altar]
and from this holy place of thine: but those things that are
good and those that are expedient supply unto us. For it is
thou that HAST GIVEN US POWER TO TREAD UPON SERPENTS AND
SCORPIONS AND UPON ALL THE POWER OF THE ENEMY. AND LEAD 35
US NOT INTO TEMPTATION BUT DELIVER US FROM EVIL: in the
grace and compassions and love towards mankind of thine only-

L2

148 The Egyptian Rite

begotten Son our Lord and our God and our Saviour Jesus

Christ: through whom THE GLory and the honour AND THE

DOMINION befitteth thee with him and the Holy Ghost the life-

giver and of one substance with thee now and ever and woRLD
5 WITHOUT END. AMEN.

A prayer over the prothesis of the holy oblation (secretly over the bread and the
wine] when thou hast set it on the holy altar: to the Son
Master Lorp Jesus Curist, eternal Son and Word of the
spotless Father, of one substance with the Holy Ghost: for
1o thou art THE LIVING BREAD WHICH CAME DOWN FROM HEAVEN
and didst aforetime make thyself a LAMB WITHOUT SPOT FOR
THE LIFE OF THE WORLD: we pray and beseech thy goodness,
o lover of man, [he signs the bread) MAKE THY FACE TO SHINE
UPON this bread, [he signs the wine} and upon this cup, which we
15 have set upon this thy priestly table : [frst sign] bless them,
[second sign] sanctify them, [éird sign] hallow them and change
them, [he points with his hand to the bread] that this bread may become
indeed thine holy body, [Ae pomts with his hand to the wine] and the
mixture in this cup indeed thy precious blood. And may they
20 become to us all for participation and healing and _ salvation
of our souls and bodies and spirits. For thou art our God:
THE GLORY befitteth thee AND THE DOMINION with thy good
Father and the Holy Ghost the lifegiver and of one substance
with thee now and ever and WORLD WITHOUT END. AMEN.

25 [Then the priest covers the paten and the chalice each of them with a veil and he
covers the whole with the prospharin.

And he says the Absolution of the Son: he approaches the table and bows unto
God and goes round the table and comes down in front of the altar and reads the
absolution of the ministers while they are kneeling upon their knees: but otherwise

30 he that is foremost among the priests shall read it, if he be present]

A prayer of Absolution, to the Son
Master Lord Jesus Christ the onlybegotten Son and Word
of God the Father, who hath broken every bond of our sins
through his saving lifegiving sufferings, who BREATHED INTO
3 THE FACE of his saintly disciples and holy apostles SAYING
To THEM RECEIVE AN HOLY SPIRIT: WHOSESOEVER SINS YE
REMIT THEY ARE REMITTED UNTO THEM AND WHOSESOEVER

i ate Tot slate

The Liturgy of the Coptic Facobites 149

SINS YE RETAIN THEY ARE RETAINED: thou therefore now, our
master, through thine holy apostles hast given grace to them
that labour in priesthood from time to time in thine holy church
to remit sins on earth and to bind and loose every bond of
unrighteousness. Now again we pray and beseech thy good-
ness, o lover of man, on behalf of thy servants my fathers and
my brethren and mine own weakness, who bow their heads
before thine holy glory: grant unto us thy mercy and loose the
bonds of our sins, and if we have done ought wittingly or
unwittingly or in fear of heart, whether in word or in deed,
or from faintheartedness, do thou who knowest the feebleness
of men, as a God good and a lover of man, bestow on us the
forgiveness of our sins: bless us, purify us, absolve us, fill us
with thy fear and direct us into thine holy good will. For thou
art our God: the glory befitteth thee and the dominion with
thy good Father and the Holy Ghost the lifegiver
and the rest

May thy servants ministering this day, the presbyter [and he
signs the celebrant once], and the deacon [and the deacons once}, and the
clergy [and the clergy once), and all the people [and the people once], and
my weakness [and himself once] be absolved out of the mouth of the
allholy Trinity the Father and the Son and the Holy Ghost
and out of the mouth of the one only holy catholic and apostolic
church and out of the mouths of the xij apostles and out of the
mouth of the contemplative evangelist Mark the holy apostle
and martyr, and the holy patriarch Severus [and our doctor
Dioscorus and S. Athanasius the apostolic and S. Peter sacred
martyr pontiff and S. John Chrysostom] and S. Cyril and
S. Basil and S. Gregory and out of the mouths of the cccxviij
who were assembled in Nicaea and the cl of Constantinople
and the cc of Ephesus and out of the mouth of our patriarch
honoured father abba VV or M and out of mine own mouth, the
least though Ibe. For blessed and full of glory is thine holy
name the Father and the Son and the Holy Ghost now and
ever and world without end. Amen,

5

be

5

35

5

Io

15

20

25

39

150

The Egyptian Rite

{MASS OF THE CATECHUMENS)

(THE CENSING)

[This shall be sung during the offering
of the incense of the Paul

This is the censer of pure
gold bearing the sweet spice
that was in the hands of
Aaron the priest while he
offered a sweet savour upon
the altar]

A prayer of the incense [secretly] when
thou hast set it on the altar: thou sayest
it within the veil

God the eternal, without
beginning and without end,
GREAT IN his cCouNSEL and
mighty IN HIS worRKS, who is
in all places and with all
beings: be with us also, our
master, in this hour and stand
in the midst of us all: purify
our hearts and sanctify our
souls and cleanse us from all
sins which we have done wil-
lingly or unwillingly and grant
us to offer before thee reason-
able oblations and sacrifices of
praise and a spiritual sweet
savour ENTERING IN WITHIN
THE VEIL in the holy of holies

And we pray thee, our
master: remember, o Lord,
the peace of the one only holy
catholic and apostolic church

o Staxev Aeyer

TIpocevEacde uTep THC elpHVHC
THC OFltAc MOVHC KQBOALKHC
KQL QTTOGTOALKHC OpeodoEoU
tov Qeov exKAHstac

which is from one end of the

world to the other

Remember, o Lord, our

The Liturgy of the Coptic Facobites I5f

patriarch the honoured father
abba VV or M 3

o Staxwv Aeyer
TIpocevEacee umep rou TmarTpt-
apya Huwv tama afBa JV 5
H M kvupiov apytemoKkorrou
THe peradottoAewc AAcEav-
dpiac Kat TOV oOpbodoEoU
€MLoKOTTOU
preserve him in safety unto us
many years and in peaceful
times
Remember, o Lord, our con- ye
gregations: bless them

© Stakwv Aeyer 15

Lond

ie)

TIpocevEacde umep THC aplac
EKKAHGLOC TOAUTHC KGL TOV
GUVEAEUGEMV HUOV

grant that they be to us
without hindrance: that they 20
be held without impediment
after thine holy and blessed
will, houses of prayer, houses
of purity, houses of blessing.
Bestow them on us, o Lord, 25
and on thy servants who come ~
after us for ever. ARISE,

o Lorp Gop, LET all THINE
ENEMIES BE SCATTERED, LET
ALL THEM THAT HATE thine 30
holy name FLEE FROM BEFORE
THY FACE: but let thy people
be in blessings unto THOUSAND
THOUSANDS AND TEN THOUSAND
TIMES TEN THOUSAND doing thy 35
will, In the grace

(and the rest)

5

20

30

152

The Egyptian Rite

[After finishing the three prayers he shall come down and present the incense]

[Zhts is sung before the reading of the

Paul on anniversaries and fasts

We adore thee, o Christ,
and thy good Father and the
Holy Ghost for thou hast
{come}, thou hast saved us].

A prayer after the incense: thou sayest
tt outside the veil: to the Son

O Christ our God, the great
who art faithful and true, the
onlybegotten Son and Word
of God the Father, rH1nE holy
NAME IS OINTMENT POURED
FORTH AND IN EVERY PLACE
INCENSE IS OFFERED TO thine
holy NAME AND a_ purified
sacrifice: we pray thee, our
master, accept our supplica-
tions and LET our PRAYER BE
SET FORTH IN THY SIGHT AS
THE INCENSE AND THE LIFTING
UP OF OUR HANDS AS AN EVEN-
ING SACRIFICE: for thou art the
true evening sacrifice, who was
himself offered up for our sins
on the precious cross after the
will of thy good Father, who
art blessed with him and the
Holy Ghost the lifegiver and
of one substance with thee now
and ever and world without
end. Amen,

{THE LECTIONS)

{1. Epistle of 8S. Paul)

[The preface of the Paul: the beginning of the epistle to the Romans

PAUL THE SERVANT OF OUR LorD Jrsus CHRIST, CALLED
TO BE AN APOSTLE, SEPARATED UNTO THE GOSPEL OF Gop

then the deacon veads three stichot from the chapter

{THIS KNOW ALSO THAT IN THE LAST DAYS......TO THE
35 KNOWLEDGE OF THE TRUTH 2 77m, iit 1-7}

The Liturgy of the C optic Jacobites 153

and after that he says if the abba patriarch ts present

For THE GRACE OF OUR Lorp Jesus Curist shall be wiTH
THY pure SPIRIT, my lord honoured father pontiff papa abba Cyrd
_ when the abba patriarch is not present, if the matran is there or the bishop

the following shall be said z

With our father metropolitan or bishop abba V or M may the

clergy and all the laity be saved in the Lord. Amen: so be it
and tf more of the fathers be present, the following shall be said
For GRACE SHALL BE WITH You and PEACE together. Amen:

so be it.] 10
A prayer after the Apostle [said by the associate priest), to the Son

Lord of knowledge and DISPENSER OF WISDOM, WHO DIS-
COVEREST DEEP THINGS OUT OF DARKNESS and GIVEST UTTER-
ANCE to them that proclaim good tidings IN GREAT POWER,
who of thy goodness didst call Paul, wHo sometime was A 15
PERSECUTOR, to be A CHOSEN VESSEL and wast WELLPLEASED
in him that he should be CALLED TO BE AN APOSTLE and
a PREACHER Of THE GOSPEL OF thy kINGDomM, o Christ our God:
do thou also now, o good and lover of man, we pray thee,
bestow on us and on all thy people a mind without distraction 20
and a purified understanding that we may know and understand
how profitable are thine holy teachings which have been read
to us now through him: and as he was like unto thee, thou
PRINCE OF LIFE, SO make us also worthy to be like unto him
in deed and faith, giving glory to thine holy name, GLORYING IN 25
thy cross at all times: and to thee we send up the glory and
the honour and the worship with thy good Father and the Holy
Ghost the lifegiver and of one substance with thee now and ever
and world without end. Amen.

{2. The Catholic Epistle) 3°
[The preface of the Catholicon
KadgoAikov: our father {James}
then the deacon shall read from the book as many verses as are fitting
My beloved {Br PATIENT THEREFORE.......THE COMING OF
THE LoRD DRAWETH NIGH S. James v 7, 8} 35
and at the conclusion he shall say
LovE NOT THE WORLD NEITHER THE THINGS THAT ARE IN
THE WORLD: THE WORLD PASSETH AWAY AND THE LUST

154 The Egyptian Rite

THEREOF: BUT HE THAT DOETH THE WILL OF GOD ABIDETH
FOR EVER. Amen.|
A prayer after the Catholicon {said by the associate secretly], to the Father
Lord our God, who by thine holy apostles didst MAKE KNOWN
5 unto US THE MYSTERY OF THE GLORIOUS GOSPEL OF thy CurIsT,
and didst give them AaccorDING To the great immeasurable
GIFT OF thy GRACE TO PREACH among all NATIONS THE GOOD
TIDINGS OF THE inscrutable R1cHES of thy mercy: we pray thee,
our master, account us worthy of a part and a lot with them,
1o Grant us evermore to follow their footsteps and to imitate their
conflict and to have fellowship with them in the labours which
they accepted for godliness’ sake. Watch over thine holy church
which thou hast founded by their means and bless the sheep of
thy flock and make to grow this VINE WHICH THY RIGHT HAND
15 HATH PLANTED: in Christ Jesus our Lord through whom
and the rest.
(3. The Acts of the Apostles)
[ The choir *[.4 prayer of incense [of the Praxis|
Response of the Praxis O God, who didst accept the
20 Blessed art thou in truth _ sacrifice of Abraham and in the
with thy good Father and the _ stead of Isaac didst prepare for
Holy Ghost: for thou hast him a sheep: even so again
{come}, thou hast saved us] accept at our hands also, our
master, the sacrifice of this
25 incense and send us in recom-
pense thereof thy rich mercy,
making us to be clean from all
illsavour of sin and make us
worthy to SERVE before thy
30 goodness, o lover of man, IN
HOLINESS AND RIGHTEOUSNESS
ALL THE DAYs of our life®
Remember, o Lord, the peace
unto the end thereof (p. 150) |
35 [He completes the three prayers and the three circuits and offers the incense.
The preface of the Praxis
TIpagic of our fathers the apostles: their holy sicetinis be
with us
® In Huntingt. 360 f. 29 this prayer is given as an alternative for that on p. 150.

;

The Liturgy of the Coptic Facodbrtes 155

then the deacon shall read from the book as many verses as are fitting

{AND WHEN THEY WERE COME TO JERUSALEM...... EVEN AS
HE DID UNTO us. Acts xv 4-8}

and at the conclusion he shall say this
But THE worD OF THE Lorp shall crow and shall bes
MULTIPLIED and shall be micuty and shall be established in the
holy church of God. Amen.|

(The Trisagion)
[After the reading of the synaxar this shall be said before the prayer of the Gospel
The choir 10
Artoc 0 Qeoc, artoc toyupoc, artoc aBavaToc
O €K TIAapHEVOU FEVVHOELC
€AEHGOV HMAC

Artoc 0 Qeoc, artoc toyupoc, arioc abavaroc
0 oTaupadetc bt HAC 15
EAEHGOV HUAC

Artoc o Qeoc, artoc Laxupoc, arloc AbavaTOC
O AVAGTAC EK TOV VEKP@V KOL AVEADWV ELC TOUC OUPAVOUC
€AEHGOV HUAC

Ao—a Tlatpt kat Yio kat arto TMvevpate 20
KOL vUV KQL GEL KOL Elc TOUG ALWVaC

Aria Tpiac eAeHGov HMAC.)

(4. The Gospel)
A prayer before the Gospel, to the Son
Master Lord Jesus Christ our God, who said to his saintly 25
_ disciples and holy apostles Many PROPHETS AND RIGHTEOUS
MEN HAVE DESIRED TO SEE THE THINGS WHICH YE SEE AND
HAVE NOT SEEN THEM, AND TO HEAR THE THINGS WHICH YE
HEAR AND HAVE NOT HEARD THEM: BUT YE, BLESSED ARE
YOUR EYES FOR THEY SEE AND YOUR EARS FOR THEY HEAR: 3°
may we be accounted worthy to hear and to do thine holy
gospels through the prayers of thy saints
. [o Stakwv

TIpocevEacde uTTep TOU GrLoU EvarreAtou
o Aaos 35

Kupte edenoov |

156 The Egyptian Rite

And remember again, our master, all them that have bidden us to
remember them in our prayers and supplications which we offer
unto thee, o Lord our God: give rest to them that have fallen
asleep heretofore, heal them that are sick: for thou art the life
5 of us all and the salvation of us all and the hope of us all and
the healing of us all and the resurrection of us all and to thee
we send up the glory and the honour and the worship with
thy good Father and the Holy Ghost the lifegiver and of one
substance with thee now and ever and world without end.
ro Amen.

[After the reading of the prayer of the Gospel, the Psalm shall be recited
{LeT THE HILLS BE JOYFUL TOGETHER BEFORE THE Lorp:
FOR HE IS COME TO JUDGE THE EARTH hefis

WITH RIGHTEOUSNESS SHALL HE JUDGE THE WORLD: AND THE

15 PEOPLE WITH EQUITY P%3s. Xxcutit 9,10}
and at the end of it shall follow
Alleluia alleluia alleluia
and this chant at all seasons of the year except (when a proper is provided)

BLESS THE CROWN OF THE YEAR WITH THY GOODNESS, 0 Lord,

20 ‘the rivers and the springs and the sowings and the fruits
Alleluia.

The deacon at the door of the haical
LraeuTe HETA MoBov Oeou: akovcwmev Tov ariov evarreAtou
Before the Gospel
25 EvdorHoov tov Kata {Aoukav} ariou evarreAtou To avaryvwoua
The chotr shall answer
AoEa oot Kupte
And after the reading of the Stand with fear in arabic the deacon shall say

To our Lord and our God and our Saviour and the king of us
30 all Jesus Christ the Son of the living God be the glory for ever
{THE SAME DAY THERE CAME.... IN THE NAME OF THE LORD
S. Luke xitt 31-35}
and at the conclusion he shall say
The glory is our God’s world without end. Amen

35 The choir shall answer

AoE=a cot Kupte. |

ae

The Liturgy of the Coptic Facobttes 157

A prayer after the Gospel [said by the associate secretly], to the Father
O LONGSUFFERING, OF great MERCY AND true, receive from us
our prayer and our supplication, receive from us our petition and
our penitence and our confession upon thine holy altar stainless
in heaven. May we be accounted worthy to hear thine holy 5
gospel and to keep thy precepts and thy commandments and
to BEAR FRUIT therein AN HUNDREDFOLD AND SIXTYFOLD AND
THIRTYFOLD: in Christ Jesus our Lord, o thou who art blessed
with him and the Holy Ghost the lifegiver
and the rest 10
Remember, o Lord, those of thy people that are sick: visiting
them IN MERCIES AND compassions, heal them. Remember,
o Lord, our fathers and our brethren who are gone abroad:
bring them back to their dwellingplaces in peace and safety.
Remember, o Lord, the sowings and the increase of the land: 15
may they grow and multiply. Remember, o Lord, the airs of
heaven and the fruits of the earth: bless them. Remember,
o Lord, the waters of the river: bless them, bring them up after
their right measure. Remember, o Lord, the fowls of heaven
and the fishes of the sea. Remember, o Lord, the safety of 20
MEN AND BEASTS. Remember, o Lord, the safety of this thine
holy place and all places and all monasteries of our orthodox
fathers. Remember, o Lord, the king of the land thy servant :
keep him in peace and righteousness and fortitude. Remember,
o Lord, the captivities of thy people. Remember, o Lord, 2s
our fathers and our brethren who have fallen asleep: receiv-
ing their souls give them rest. Remember, o Lord, the
sacrifices, the oblations, the thankofferings of thy servants.
- Remember, o Lord, them that are afflicted in tribulations and
prisons and deliver them. Remember, o Lord, catechumens 30
thy servants: have mercy on them, stablish them in the
faith in thee, banish all remains of idolatry from their heart,
stablish in their heart thy law, thy fear, thy precepts, thy
righteousnesses, thine holy commandments: grant them To
KNOW THE CERTAINTY OF the words WHEREIN THEY HAVE BEEN 35
INSTRUCTED and in the time appointed may they be accounted
worthy of the WASHING OF REGENERATION for the remission of
their sins: prepare them to be a temple of thine Holy Spirit:

158 The Egyptian Rite

in the grace and mercies and love towards mankind of thine
onlybegotten Son our Lord and our God and our Saviour
Jesus Christ through whom

and the rest.

5 (Then shall follow the Sermon and the necessary notiwes shall be given).

{MASS OF THE FAITHFUL)

{F. 201) Zuv O€w. The beginning of the order of the holy
Anaphora of our holy father Mark the apostle which the thrice-
blessed Cyril the allwise confirmed

Io In the peace of God. Amen

{THE PRAYER OF THE VEIL)
A prayer of our holy father John of Bostra for the Veil, to the Father

Maker of all creation visible and invisible and whose provi-

dence is over all things, for they are thine, our LoRD THOU LOVER
15 OF SOULS: I beseech thee, o Lord, who hath power over all
things, I the weakest and neediest and most useless of all thy
ministers, while I approach thine holy of holies and handle this

holy rite grant me, o Lord, thine Holy Spirit, the fire immaterial |

and incomprehensible which consumeth all feebleness and

20 which burneth up evil inventions: may he Mortiry the MEMBERS
of the flesh wHICH ARE UPON THE EARTH and may he bridle
the motions of the mind that are led into imaginations full of
passion, and mystically and as becometh priests make me to
rise above every dead thought, and may he put within me the

25 consecrating words to perfect this gift that is set forth, to wit
the mystery of all mysteries, in the fellowship and the com-
munion of thy Christ, o thou whom the glory befitteth with him
and the Holy Ghost the lifegiver and of one substance with thee
now and ever and world without end. Amen.

30 {THE PRAYERS)

( This (greek) petition belongs peculiarly to the fast of Nineveh and to the holy fast
of the XL days. It{is now) said at the offering of the morning incense after the
interpretation of the prophecies. And each time shall be said Kupte e\eHoov |

1fo Stakwv Aecyer

35 Ent tpocevyHv oTaouTe

Cl cl a tia i ae Bik et te ts

The Liturgy of the Coptic Facobites 159

TpocevEacee uTtep Twv ewvTwV" TIPOGeVEAGOE UTIEP TV VOGOUV-
TOV TIPOGevEdGOE UTTED TV ATIOOHUAV

KAiv@uev ta rovata. Avactapev. KAwo@puev Ta rovata.
Kat avactmpev. KAtva@pev ta rovaTa
o Aaos 5
Kupte eAeHoov
TIposevEacde uTep THY APAb@v GEPwV KOL TOV KAPTIOV THC FHC’
TIPOGEVEGGOE UTTED THC GUUMETPOU AVABAGEWC THY TIOTAMLAV
voaTwy’ TpocevEasbe uUTIEep TOV AFAaPwWY VETWV KL oTIOPI-
MOV THC SHC - to
KAivwuev ta rovata. Avactwpyev. KAtwwampev ta ovata,
Kat avactamyev. KAwopuev Ta rovata
o Aaos
Kupte €AeHoov
TIposevEacbe uTep THC GOTHPIAC AVvOpwHTaV KOL KTHVOdV' 15
TMpoceveacbe UTEP THC GWTHPLAC TOU KOGMOU KGL THC
TOAEWC TOUTHC’ MpoGeveacde vTEep TWV MtLAOYPLGTOV
HU@V BactAEewy

KAtvaouev
o Aaos 20

Kupte eAeHoov
TIpocevEacbe uTep TwY AlyUaAWTOV' TpoGevEAGOE UTTEP Tov
KOLUHOEVTOV" TIPOGEVEAGOE UTED THC OUGLAC HMOV TIPOG-
PEPOVTMV' TMpocevsacbe vTEPp THY OALBOMEVOV’ TIPOG-
EVEAGVE UTIED THV KATHYOUMEVWV" TIPOGeVEAGOE 25
KAtva@pev 3

© Aaos
Kupte eAeHoov.
®The priest says*
For blessed is the Father and the Son and the Holy Ghost the 30
perfect Trinity. We worship him: we glorify him],

® Bute Coptic morning service, p. 61: The choir then sings.

160 The Egyptian Rite

[Then the priest goes up to the haical and signs the people and says
Pray
Then he begins the reading of the three great prayers)
(F.53) For peace
s Again let us pray God almighty the Father of our Lord and
our God and our Saviour Jesus Christ. We pray and beseech
thy goodness, o lover of man: remember, o Lord, the peace of
thy one only holy catholic and apostolic church
o Staxwv Aeyer
10 TIpocevEaobe uTep THC ELPHVHC THC OPFLAC MOVHC KQOOALKHC Kat
QTOGTOALKHC Op80d0EOU Tov Oeou eKKAHGLAC
[o Aaos
Kupte eAeHoov]
which is from one end of the world to the other: bless
15 all the peoples and all the lands: the peace that is from
heaven grant in all our hearts, but also the peace of this life

bestow upon us graciously. The king, the armies, the -

magistrates, the councillors, the multitudes, our neighbours, our
goings in and our goings out, order them in all peace. O KING
20 OF PEACE, GRANT US thy PEACE FOR THOU HAST GIVEN US ALL
THINGS: possess US, 0 Gop, for BESIDE THEE WE KNOW NONE
OTHER: WE MAKE MENTION OF THINE holy name. Let all our
souls live through thine Holy Spirit and let not the death of
sins have dominion over us thy servants nor all thy people.
25 For the pope
Again let us pray God almighty the Father of our Lord and
our God and our Saviour Jesus Christ. We pray and beseech
thy goodness, o lover of man: remember, o Lord, our patriarch
honoured father abba WV or M
30 o Siaxwv Aeyer
TpocevEacbe UTED TOU TTATPLAPYa HUY TATA aABBa Num
KUPLOU OPYLeTLGKOTIOU THC MEradoTIOAEwc AAeEavoptac Kat
TOU OpG0d0EOU eETTLGKOTTIOU
[o Aaos
35 Kupte eAeHoov]
Preserve him to us in safety many years in peaceful times
fulfilling that holy pontificate which thou hast thyself committed
unto him according to thine holy and blessed will, RIGHTLY
DIVIDING THE WORD OF TRUTH, FEEDING THY PEOPLE IN HOLINESS

The Liturgy of the Coptic Facobctes 161

AND RIGHTEOUSNESS, with all the orthodox bishops and pres-
byters and deacons and all the fullness of thy one only holy
catholic and apostolic church. Bestow on him with us peace
and safety from all places: and his prayers which he maketh

on our behalf and on behalf of all thy people [Ae shall put on an 5

handful of incense} and ours as well on his behalf do thou accept
on thy reasonable altar in heaven FOR A SWEETSMELLING
savour. And all his enemies visible and invisible do thou
BRUISE and humble uNDER his FEET SHORTLY, but himself do
thou keep in peace and righteousness in thine holy church’
For the congregations

Again let us pray God almighty the Father of our Lord and
our God and our Saviour Jesus Christ. We pray and beseech
thy goodness, o lover of man: remember, o Lord, our congre-
gations: bless them

o Staxwv
TIpocevEacee umep THC OFlAc EKKAHGLOC TOUTHC KGL TOV GUV-
EAEVGEWV HUWV
[o Aaos
Kupte eAenaov |

Grant that they be to us without hindrance, that they be held
without impediment after thine holy and blessed will, houses
of prayer, houses of purity, houses of blessing. Bestow them
on us, 0 Lord, and thy servants who come after us for ever
[he censes towards the east] ARISE, 0 Lorp God, LET all THINE
ENEMIES BE SCATTERED, LET ALL THEM THAT HATE thine holy
_ mame FLEE FROM before THY FACE, [he censes towards the west]

but let thy people be in blessings unto thousand thousands
and ten thousand times ten thousand doing thy will: in the

grace
{and the rest).

{THE CREED)
O Staxwv Acyer
Ev copia Ocou trposywpev
[Bless
Kupte edeHoov, Kupte edenoov, Kupte edeHoov |
M

1d

15

&»

5

3

35

162 The Egyptian Rite

o Aaos Aeyer

We believe in one God, [God the Father almighty, who
made heaven and earth, things visible and invisible. We
believe in one Lord Jesus Christ, the onlybegotten Son of God,
5 begotten of the Father before all worlds, light of light, very
God of very God: he is begotten, he is not made: he is of one
substance with the Father: by whom all things were made:
who for us men and for our salvation came down from heaven,
took flesh of the Holy Ghost and of the virgin Mary, was
1o made man and was crucified for us under Pontius Pilate: he
suffered and was buried and the third day he rose again from
the dead according to the scriptures: he ascended into heaven,
sat down at the right hand of his Father and shall come
again in his glory to judge the quick and the dead: whose
15 kingdom is unfailing. Yea, we believe in the Holy Ghost the
Lord, the giver of life, who proceedeth from the Father: with
the Father and the Son he is worshipped, he is glorified: who
spake in the prophets. In one holy catholic apostolic church :
we acknowledge one baptism for the remission of sins: we look
20 for the resurrection of the dead and the life of the world to

come. Amen
One of the ministering deacons shall stand with the book in his hand at the head
of the entry of the haical with his face to the west with two of the deacons, on his
right hand and on his left, and in the hand of each of them a candle. And he shall
25 vecite this creed in coptic and the people remain silent until he come to of sins: and
then at this point all the deacons shall respond with the rest of the creed in a chant.
And after that a second deacon shall advance and interpret it in arabic and at the
conclusion all the deacons shall respond to him in one melody in the voice of a chant

saying Amen. And as for the people they shall recite it quite quietly with the
30 interpreting deacon].

{THE KISS OF PEACE)
[ Then he shall wash his hands and sign the people with the sign of the cross and say
Pray. Etpuvx traci
After the people have answered
35 Kat Tw TrVEeULLATL GOU

he shall say\ a prayer of the Kiss of Peace {to the Father), of the holy patriarch
Severus: thou sayest it in the anaphora of S. Cyril (F. 207)

PRINCE OF LIFE and KING OF THE AGES, God to whom

The Liturgy of the Coptic Facobites 163

EVERY KNEE BOWETH OF THINGS IN HEAVEN AND THINGS IN
EARTH AND THINGS UNDER THE EARTH, unto whom every man
is subjected and is in the bond of servitude, bowed to the
sceptre of thy kingdom, whom the angelic hosts glorify and

the heavenly ranks and the intellectual natures with unsilenced 5

voice that celebrates thy godhead, and who hast been wellpleased
in us also, weak inhabiters of earth, that we should minister to
thee, not by reason of the purity of our hands; for we have
wrought nothing good upon the earth; but for that thou willest
to grant us of thy purity, luckless that we are and unworthy
o Stakwv Aeyer
TIpocevEacde UTED THC TEAELAC ELPHVHC KOL OPFOTTHC KOL TOV
APLWV AGTIAGUWV TV ATTOGTOAWYV

Accept us, good and lover of man, as we draw near to thine
holy altar after the multitude of thy mercy and vouchsafe us
the peace of heaven which befitteth thy godhead and is full
of salvation, that we may give it one to another in perfect love
and GREET ONE ANOTHER WITH AN HOLY KIss, not with thoughts
disdainful and contemptuous of thy fear, not with crafty mind
and full of the maliciousness of the traitor, for that our con-
science is bound up in wickedness, but with eagerness in our
souls and joy in our hearts, for that we have the great and
perfect sign of the love of thine onlybegotten Son. And cast
us not away, thy servants, by reason of the defilement of our
sins: for thou knowest, as the creator of our frame, that none
that is born of woman shall be @justified® in thy sight. Vouch-
safe us therefore, o our master, with a pure heart and a soul
full of thy grace to stanp before thee AND OFFER thee this
SACRIFICE, HOLY REASONABLE SPIRITUAL and unbloody, For
pardon of our trespasses AND forgiveness of THE ERRORS OF thy
PEOPLE: for thou art a God compassionate and merciful and to
thee we send up the glory and the honour and the worship, the
Father and the Son and the Holy Ghost, now and ever and
world without end. Amen
Aeyet 0 Stakwv

ActtacacOێ aAAHAOYC EN DIAHMATI ArIO,

* In margin: ‘ prevail.’
M 2

&

°

25

3°

Go
or

164 The Egyptian Rite

{ANAPHORA)

Luv Gew: Tou TappaKaprou Mapkou apa Tou oowwTaTou Kupt\\ou

ayia avahopa
The deacon says [at the lifting of the prospharin
5 Kupte eAeHoov : Kupte edeHoov : Kupte eAeHoov

Nat Kypie : so it is. Jesus Christ the Son of God, hear us
and have mercy upon us.
Tlposqepetv mpoc@epetv | mpoopepetv Kata *tpouov® oTaeHTE
Eic avatoAac BAeyate
10 TIposyapev
o Aaos
EAeoc e€lpHVHC: OyYCIA AINECEwC

(THE THANKSGIVING)
O vepeus [shall make the sign on the people once while he says)
Is O Kypioc meta TANTON
© Aaos
Kat MeTa TOY TINEYMATOC Coy
O tepeus [shall make the sign on the ministers towards the west while he says)
AN® UM@V TAC KApAlac
20 o Aaos
Eywev trpoc tov Kuptov
o vepeus [shall make the sign on himself once and say]
EyyapictHc@men Ta Kypio
o Aaos
25 AZION Kat OtKQLOV
° LEpeus
Kat rap aAH@wc it is MEET and right and it is holy and
becoming and expedient for our souls and bodies and spirits,
eternal, master, Lord God the Father almighty, aT ALL TIMES
30 and IN ALL PLACES OF thy sovereignty, to praise thee, to hymn
thee, to bless thee, to SERVE thee, to adore thee, TO GIVE THANKS

® MS. Huntingt. 360 tpouov : Huntingt. 572, Marshall 93 tpotov. Huntingt.
360 and Marshall 93 have tpomov in the margin. Assemani (Cod. Ut. eccl. untv.
t. vii app. P- 47) and the modern texts (Deacon’s Manual p. 33; Bute Coptic
morning service p. 77) have kata Tpomov GTabHTe KATA TpOMOV. P, 124 1. 7. above
probably gives the original reading.

The Liturgy of the Coptic Facobztes 165

To thee, to glorify thee, to confess to thee NIGHT AND DAY, with
unceasing lips and unsilénced heart and unwearied doxologies.
Thou art HE THAT HATH MADE THE HEAVENS and the things
that are in the heavens, THE EARTH AND all things therein,
THE SEAS, the rivers, the fountains, the lakes, AND ALL THINGS 5
THAT ARE THEREIN. Thou art he that hath MADE MAN AFTER
thine own IMAGE AND AFTER thy LIKENESS, and THOU HAST MADE
ALL THINGS THROUGH THy Wuspom, thy TRUE LIGHT thine
onlybegotten Son our Lord and our God and our Saviour and
the king of us all Jesus Christ through whom we give thanks, 10
we offer unto thee with him and the Holy Ghost, the holy
consubstantial undivided Trinity, this REASONABLE sacrifice
and this unbloody service which all nations offer unto thee
FROM THE RISING OF THE SUN UNTO THE GOING DOWN OF THE
SAME and from the north to the south, ror thy NAME IS GREAT, 15
o Lord, AmonG all THE GENTILES AND IN EVERY PLACE INCENSE
IS OFFERED UNTO thine holy NAME AND A purified sacrifice.

{<THE INTERCESSION)

And over this sacrifice and this offering
<The people) 20
2 Kupte eAeHoov |
{The priest)
we pray and beseech thy goodness, o lover of man

Suv Oew. We shail begin now with the aid of God with what ts appointed for
the deacon and we shall set it above every prayer according to the arrangement of 25
the ancient coptic tradition and likewise in the greek copies also, with intent that the
order of the prayers be observed according to the reading of them and that the
delivery be not disconnected from its continuation, based as tt ts upon what the
judgement of the fathers thought good therein by the aid of almighty God and his
help and guidance. During the reading of the kuddas the priest shall make a sign 30
to the deacon that he pray and inform the congregation of the contents of the prayer
and the suitable exhortation from the beginning of the kuddas to the end of it in each
several prayer according as it is arranged in the sacred horologia likewise. Unto

the peace of God. Amen

First as follows 35
Pray for the peace of the one only holy catholic apostolic
church, the salvation of God among the peoples and
stability in all places: that he forgive us our sins

5

io

20

25

166 The Egyptian Rite

© LEpeus

Remember, o Lord, the peace of thy one only holy catholic and
apostolic church, which is from one end of the world to the
other: bless all the peoples and all the lands: the peace that is
from heaven grant in all our hearts but also the peace of this life
bestow upon us graciously. The king, the armies, the magis-
trates, the councillors, the multitudes, our neighbours, our
goings in and our goings out, order them in all peace. O KING
OF PEACE, GRANT US thy PEACE FOR THOU HAST GIVEN US ALL
THINGS: possess Us, O Gop, for BESIDE THEE WE KNOW NONE
OTHER: WE MAKE MENTION OF THINE holy NAME. Let all our
souls live through thine Holy Spirit and let not the death of
sins have dominion over us thy servants nor all thy people

{The people)
2{ Kupte eAeHoov |

© Stakev

Pray for our fathers and our brethren who are sick of whatso-
ever sickness whether in this place or in all places: that the
Lord God bestow on us with them salvation and healing:
that he forgive us our sins

O LEpEUS

Those of thy people that are sick, visiting them IN MERCIES
AND COMPASSIONS, heal them: take from them and from us ALL
SICKNESS AND ALL DISEASE: the spirit of sicknesses do thou
drive away. Those who have lain long in diseases raise up and
comfort, set free all them THAT ARE VEXED WITH UNCLEAN
SPIRITS: them that are in prisons or mines or in exile or
captivity or held in bitter bondage, o Lord, set them all free
and have mercy on them. For it is thou that loosest them that

30 are bound and settest up them that are cast down, the hope of

35

the hopeless, the help of the helpless, the comfort of the weak-
hearted, the harbour of the tempesttossed. To every soul that
is in affliction and that is oppressed give mercy, give rest, give
refreshment, give help. And for us also, o Lord, heal the
sicknesses of our souls, cure those of our bodies, o physician of
our souls and our bodies: overseer of all flesh, visir us witH
THY SALVATION

The Liturgy of the Coptic Facobites 167

« The people)
: *[Kupte edenoov |
0 Stakwv
Pray for our fathers and our brethren who are gone abroad or
who are minded to go, in all places: direct all their ways 5
whether by sea or rivers or lakes or highways or by what
means soever they go: that the Lord God bring them back
to their dwellings in peace: that he forgive us our sins
O LEpeUsS
Our fathers and our brethren who are gone abroad or who 10
are minded to go, in all places, direct all their ways whether by
sea or rivers or lakes or highways or by what means soever
they go: all in every place restore to a tranquil haven, to
a haven of safety: vouchsafe to be a fellowvoyager, a fellow-
wayfarer with them: grant them to their own, in joy to the 15
rejoicing, in health to the healthful: be a fellowworker with
thy servants in all good things. And for us also, o Lord, guard
our pilgrimage in this life without harm, without storm, without
disquiet unto the end

(The people) 20
2(Kupte eAeHoov |

© Stakwv

Pray for the rising of the rivers of waters in this year: that
Christ our true God bless them, that he bring them up
after their due measure, that he give gladness to THE FACE 25
OF THE EARTH, that he nourish us the children of MEn, that
he give safety to the Beasts: that he forgive us our sins

O LEpEeUS

Vouchsafe, o Lord, to bless the waters of the river: bring
them up after their due measure, after thy grace: gladden the 30
face of the earth: may HER FURROWS be WATERED, HER FRUITS
be MULTIPLIED: prepare it for seed and for harvest: provide
for our life As MAY BE MOST EXPEDIENT according to thy holy
and blessed will. BLess THE CROWN OF THE YEAR WITH THY
GcoopnEss for the sake of the poor of thy people, for the sake 35
of the widow and the orphan and the stranger and the sojourner
and for the sake of us all who hope in thee and supplicate thine
holy name: for THE EYES OF ALL WAIT UPON THEE, 0 Lord,

168 The Egyptian Rite

for THOU GIVEST THEM THEIR MEAT IN DUE SEASON. Deal with
us after thy goodness, WHO GIVEST FOOD TO ALL FLESH: fill
OUR HEARTS WITH joy AND GLADNESS THAT we also ALWAYS
HAVING SUFFICIENCY IN ALL THINGS MAY ABOUND IN EVERY
5 GOOD WORK
(F.86) When thou art come to the end of the month paopt thou sayest

Vouchsafe, o Lord, to bless the sowings and the increase of the
earth
and the rest of the prayer of the fruits, And likewise when the month athor
10 ts in midcourse thou sayest
Vouchsafe, o Lord, to bless the fruits of the earth
and the rest. And likewise at the end of the month athor thou sayest

Vouchsafe, o Lord, to send rains of blessing and ordered

weathers and plenteous dews on the fruits of the earth: bless
15 them
and the rest. When thou hast reached the 12th of the month paoni thou sayest
Vouchsafe, o Lord, to bless the fullness of the rivers of water:
bring them up

ull the middle of the month paopi. And from the 15th of the month paopi

thou sayest

Vouchsafe, o Lord, to bless the waters of the river: gladden
THE FACE OF THE EARTH

20

and the rest
{The people)
- *[Kupte eAeHsov]
(F. 227) 0 Staxev
Pray that God grant us mercies and compassions before the
ruling powers: that he soften their hearts towards us unto
good at all times: that he forgive us our sins
30 © Lepeuvs
Thy servant the king of the land preserve in peace and
righteousness and strength. May all the barbarous PEoPLEs
THAT DELIGHT IN WARS be subdued unto him for the pros-
perity of us all: speak to his heart for the sake of the peace
35 of thy one only holy catholic and apostolic church: grant
him to think peaceable things towards us and towards thine
holy name: THAT wE also living a Quiet and restrained LIFE

The Liturgy of the Coptic Facobites 169

may be found dwelling In ALL GODLINESS AND HONESTY towards
thee ‘a
«The people)
2(Kupte edeHoov |
© Lepeus

To our fathers and our brethren who are fallen asleep, whose
souls thou hast taken, give rest, remembering all saints who
have been wellpleasing to thee sINCE THE WORLD BEGAN: our
holy fathers the patriarchs, the prophets, the apostles, the
evangelists, the preachers, the martyrs, the confessors, all Just
SPIRITS WHO HAVE BEEN MADE PERFECT in the faith, and most
chiefly her that is holy glorious mother of God and evervirgin,
the holy theotokos Mary, and S. John the forerunner and baptist
and martyr, and S. Stephen the protodeacon and protomartyr,
and S. Mark the apostle and evangelist and martyr, and the
holy patriarch Severus and S. Cyril and S. Basil and S. Gregory
and our righteous father the great abba Antony and our father
abba Paul and the iij abbas Macarius and our father abba John
and our father abba Pishoi and our Roman fathers and our
father abba Moses and the xlix martyrs and our father abba
John the black and the whole choir of the saints. Not that we,
oO master, are worthy to intercede for their blessedness who are
there, but with intent that standing before the tribunal of thine
onlybegotten Son they may in recompense intercede for our
poverty and weakness. Be the remitter of our iniquities for the
sake of their holy prayers and for thy blessed NameE’s sake
WHEREBY WE ARE CALLED. Remember, o Lord, our holy
orthodox fathers and archbishops who have fallen asleep afore-
time, who have RIGHTLY DIVIDED THE WORD OF TRUTH, and
give us also a part and a lot with them, remembering also
those whom we remember to-day

The names of them that have fallen asleep are recited here

2[o Staxwv

Pray for our fathers and our brethren who have fallen asleep

Lal

5

S

O°

bb

5

30

and gone to their rest in the faith of Christ since the world 35

began: our holy fathers the archbishops and our fathers
the bishops, our fathers the abbats and our fathers the
presbyters and our brethren the deacons: our fathers the

170 The Egyptian Rite

monks and our fathers the laics, and for all repose of
christians, that Christ our God may grant rest to all their
souls: that he forgive us our sins |

Then the priest shall say [after the diptych]

s And these, o Lord, and all whose names we have recited and
those we have not recited, them that each of us has in memory
and them that are not in our minds, who have fallen asleep and
are gone to their rest in the faith of Christ, vouchsafe to grant
rest to all their souls IN THE Bosom oF our holy FATHERS,

1o ABRAHAM and Isaac and Jacob: NouRIsH them IN A PLACE of
pasturage BESIDE-THE WATERS OF COMFORT, in the paradise of
joy, whence SORROW AND SIGHING AND WEEPING HAVE FLED
AWAY, in the light of thy saints. Raise up their flesh also
in the day which thou hast appointed according to thy true

15 promises THAT CANNOT LIE: grant them the good things of
thy promises, WHICH EYE HATH NOT SEEN NOR EAR HEARD
NEITHER HAVE ENTERED INTO THE HEART OF MEN, THE
THINGS WHICH thou HAST PREPARED, 0 GOD, FOR THEM THAT
LOVE thine holy name. For there is no death unto thy servants

20 but a passage: but if some listlessness have seized them or
some heedlessness, as men who have worn flesh and dwelt in
this world, yet do thou, as a God good and a lover of man,
vouchsafe to forgive them: for there is none clean from
blemish, not even if his life on earth be but one day. To those,

25 0 Lord, whose souls thou hast taken, grant rest: may they be
COUNTED WORTHY OF THE KINGDOM oF heaven. And to us all
grant that our end be christian, wellpleasing in thy sight, and
give them and us a part and a lot with all thy saints

« The people)
30 2[Kupte edenoov |
0 Stakwv
Pray for those who have charge of the sacrifices, the oblations,
the firstfruits, the oils, the incense, the coverings of the
altar: that the Lord God recompense them in THE
35. . HEAVENLY JERUSALEM: that he forgive us our sins

oO LEpeus

The sacrifices, the oblations, the thankofferings of them that
offer honour and glory to thine holy name, receive upon thy

es a8

The Liturgy of the Coptic Facobites 171

reasonable altar in heaven for a sweetsmelling savour, into thy
vastnesses in heaven, through the ministry of thine holy angels
and archangels: like as thou didst accept the gifts of RIGHTEOUS
ABEL and the sacrifice of our father Abraham and the two mites
of the widow, so also accept the thankofferings of thy servants, 5
those of the great and of the small, the hidden and the open,
of them that will to offer to thee and have not wherewithal, and
of them that have offered to thee these gifts this day. Give
them things INCORRUPTIBLE in requital of things CORRUPTIBLE;
HEAVENLY in requital of EARTHLY, ETERNAL in requital of 10
TEMPORAL: their houses, THEIR GARNERS FILL WITH all good.
Compass them about, o Lord, with the host of thine holy angels
and archangels. Like as they have remembered thine holy
name upon earth, do thou remember them also, o Lord, in thy
kingdom, and in this world forsake them not 15

| <The people)
2[Kupte eAeHoov |
0 Stakwv

Pray for the life and confirmation of our honoured father
patriarch abba VV or M that the Lord God preserve him 20
alive unto us for many years and in peaceful times: that
he forgive us our sins

O LEpEeUs
Our patriarch honoured father abba NV or M preserve to us in

safety many years in peaceful times fulfilling that holy ponti- 25

ficate which thou hast thyself committed unto him according

to thine holy and blessed will, RIGHTLY DIVIDING THE WORD OF

TRUTH, FEEDING THY PEOPLE in holiness and righteousness.

Bestow on him with us peace and safety from all places: and

his prayers which he maketh on our behalf and on behalf of all 30

thy people and ours as well on his behalf, do thou accept on thy

reasonable altar in heaven for a sweetsmelling savour. All his
enemies visible and invisible do thou BRuIsE, humble under

HIS FEET SHORTLY and himself do thou keep in peace and

righteousness in thine holy church 35

(The people)
2(Kupte eAeHoov |

172 The Egyptian Rite

o Staxwv

Pray for our fathers orthodox bishops in all places and the
presbyters and the deacons and every order of the church,
that the Lord God stablish them in the orthodox faith unto

5 the last breath: that he forgive us our sins

© Lepeus

Remember, o Lord, the orthodox bishops in all places, the
presbyters, the deacons, the subdeacons, the readers, the
singers, the exorcists, the monks, the virgins, the widows, the
1o orphans, the celibates, the laics, them that are knit in marriage
and them that are bringing up children, them that have bidden
us remember them and them that have not bidden, those we
know and those we know not, our enemies and our beloved:

o God, have mercy on them

15 «The people)
2(Kupte eAeHoov]
0 Stakev
Pray for the residue of the orthodox in all places of the world:
that the Lord God DELIVER them From all EviL: that he
20 forgive us our sins
O LEpEeus
Remember, o Lord, the residue of the orthodox in all places
of the world
(The people)
25 2[Kupte edeHoov]
© Stakwv

Pray for the stability of this holy place and all places of our
fathers, the deserts and the ancients that dwell therein,
and the stability of the whole world together: that the Lord

30 God DELIVER them From all EviL: that he forgive us our
sins
© Lepeus
Remember, o Lord, this thine holy place and every orthodox
monastery and every city and every country and the villages
35 and every house of the faithful, and keep us all in the orthodox
faith unto the last breath: for this alone is our hope

{The people)
*[Kupte eAeHoov |

2 en ieee Seen

The Liturgy of the Coptic Facobrtes 173

o Stakwv
Pray for those who stand in this place and have fellowship with
us in prayer: that the Lord God accept their prayers: that

he forgive us our sins
O LEpeUs

Remember, o Lord, them that stand in this place and have
fellowship with us in prayer, our fathers and our brethren and
the rest and them that are in‘all places of the world: keep
them with us amid armies of holy hosts and deliver us from the
FIERY kindled Dart oF THE devil and every diabolic ambush and 10
the snare of false justification

© Stakev
Pray for all that have bidden us remember them, each one by
his name: that the Lord God remember them for good at
all times: that he forgive us our sins 15
oO LEpeusS

Remember, o Lord, all that have bidden us remember them

in our prayers and our supplications which we offer before thee,
o Lord our God, and at this time of this holy anaphora, those
whom we remember at all times and those who are in the mind 20
of each one of us, and let the remembrance of them which has
been made at this time be to them in recompense a strong
and prevailing defence against all hurt of the devils and the

counsel of evil men
© S.aKkov 25

Worship God IN FEAR AND TREMBLING
youxia: thou, o priest, alone

Remember, o Lord, my feeble and wretched soul and grant
me to understand how great a thing it is for me to stand at
thine holy altar, and cut off from me all pleasures of ignorance 30
and those of youth, that this be not unto me for a burden in the
defence of that fearful day: and deliver me from all working of
the adverse power AND DESTROY ME NOT WITH MINE INIQUITIES
NEITHER BEING ANGRY WITH ME FOR EVER RESERVE MY EVILS
FOR ME, but SHOW ME alsO THY GOODNESS AND SAVE ME THAT 35
AM UNWORTHY, ACCORDING TO THY MERCY which is ABUNDANT
towards me

cry aloud here

that I may bless THEE AT ALL TIMES ALL THE DAYS OF MY LIFE

174 The Egyptian Rite

« The people)
2/Kupte eAeHoov |
© Stakev
Pray also for this holy sanctuary and every orthodox hieratic
5 order: that our Lord God deliver them from all evil : that

he forgive us our sins
°o LEpeus

Remember also, o Lord, this thine holy sanctuary and every
orthodox hieratic order and all thy people which stands before
1o thee: remember us also, Lord, o Lord, in mercies and compas-
sions and blot out our iniquities, as a God good and a lover
of man: have fellowship with us while we minister to thine holy

name
«The people)
15 2[Kupte eAeHoov |
o Stakwv
Pray for this our congregation and for all congregations of the
orthodox peoples: that the Lord God perfect them in
peace: that he forgive us our sins
20 {The people)
*[Kupte edeHoov]
oO Lepeus
Our congregations do thou bless. Root out utterly from the
world the worship of idols. Satan and all his evil hosts BRUISE,
25 humble UNDER our FEET SHORTLY. Bring to nought offences and
them that make them: let the deadly divisions of the heresies
come to anend. The enemies of thine holy church, o Lord, as
at all times so now do thou humble: consume their pride and
show them their weakness shortly: bring to nought their
30 envyings, their plottings, their machinations, their knaveries:
all their calumnies which they bring against us, o Lord, make of
none effect, and frustrate their counsel, o God, who frustrated
the counsel of Ahitophel. Arise, o Lord Gop, LET ALL THINE
ENEMIES BE SCATTERED, LET all THEM THAT HATE thine holy
35 name FLEE FROM before THY FACE, but let thy people be in
blessings unto thousand thousands and ten thousand times
ten thousand doing thy will |
o Stakwv

Ot KaO@HMEVOL AVAGTHTE

The Liturgy of the Coptic Facobites 175

© Lepeus (The people’
Loose them that are bound 2[Kupte eAeHoov
deliver them that are in straits Kupte e€AeHoov
them that are hungry satisfy Kupte eAeHoov
them that are weakhearted comfort Kupte eAeHoov
them that are fallen set upon their feet Kupte eAeHoov
them that stand stablish Kupte eAeHoov
them that have strayed bring back Kupte eAeHoov

bring them all into the way of thy salvation Kupte eAeHoov
reckon them with thy people Kupte eAeHoov |
and us also redeem from our sins who art a watch and a shelter
over us in all things.

{THE THANKSGIVING CONTINUED)

O Siakwv
Eic avatoAac BAeyate
O LEpeUsS 4
For thou art God that art ABOVE EVERY PRINCIPALITY AND
EVERY POWER AND EVERY VIRTUE AND EVERY DOMINION AND
EVERY NAME THAT IS named NOT ONLY IN THIS WORLD BUT
ALSO IN THAT WHICH IS TO COME: for BEFORE thee STAND
the THOUSAND THOUSANDS AND THE TEN THOUSAND TIMES TEN
THOUSAND of the angels and archangels sERvinG thee: for before
thee stand thy two living creatures honourable exceedingly, the
sixwinged and manyeyed, seraphim and cherubim, witH Two
WINGS COVERING THEIR FACES by reason of thy godhead which
none can gaze upon nor comprehend, AND WITH TWAIN COVER-
ING THEIR FEET, WITH TWAIN ALSO FLYING
cry aloud, o priest
for at all times all things hallow thee. But with all them that

Io

hallow thee, receive our hallowing, o Lord, at our hands also, 30

praising thee with them and saying
o Stakwv

TIposywpev

ae)

176 The Egyptian Rite

© aos
Arioc arioc artoc Kypioc caBawd
TTAHPHC O OUPavOC KOL H FH THC arlac Coy AOZHC

© Lepeus
5 Truly heaven and EARTH are FULL OF THINE HOLY GLORY
through thine onlybegotten Son our Lord and our God and
our Saviour and the king of us all Jesus Christ. Fill this
also thy sacrifice, o Lord, with the blessing that is from thee,
through the descent upon it of thine Holy Spirit, and in bless-

10 ing bless
o Aaos

AuHy
and in purifying purify
o Aaos
15 . AuHy
these thy precious gifts which have been set before thy face,
this bread and this cup

o Aaos

AuHy
20 For thine onlybegotten Son our Lorp and our God and our
Saviour and the king of us all Jesus Christ IN THE SAME NIGHT
IN WHICH HE GAVE HIMSELF UP to undergo the passion IN BEHALF
OF OUR SINS and the death which he accepted of his own will
himself in behalf of us all [he shall take the bread upon his hands saying)
25 TOOK BREAD upon his holy spotless and undefiled and blessed
and lifegiving hands, [he shall raise his hands with the bread while his
gaze is directed upwards and shall say} LOOKED UP TO HEAVEN to thee
his own Father, God and master of all: [he shall make the sign on the

bread and say: first sign] when HE HAD GIVEN THANKS

Ee © Aaos
AunHy

HE BLESSED IT [second sign]
/ | oO Aaos
AunHy

35 he hallowed it [third sign]
© Aaos

Ay

The Liturgy of the Coptic Facobites 177

[he shall divide the host into two thirds and one third]
HE BRAKE IT, HE GAVE-IT To HIS own honourable saintly
DISCIPLES and holy apostles sayinc. TAKE, EAT YE all of it:
FOR THIS IS MY BODY WHICH SHALL BE broken For you and
for many and be given for the remission of sins: DO THIS IN 5

commemoration OF ME
© Aaos

Tliotevouev Kat oMoAOFOULEV Kat dSoEaZOUEV

[The priest shall put his hand on the side of the chalice and shall say
And LIKEWISE ALSO THE CUP AFTER SUPPER, he mingled it of 10
wine and water: [he shall make three signs over the chalice: first sign]
WHEN HE HAD GIVEN THANKS
o Aaos

Auuvy

he blessed it [second sign] 15

o Aaos

Auuy
he hallowed it [third sign]

o Aaos

AunHy 20
he tasted, he Gave 1T also To his own honourable saintly disci-
ples and holy apostles sayine [he shall move the chalice in the form
of a cross) TAKE, DRINK YE ALL OF IT: FOR THIS IS MY BLOOD
OF THE NEW TESTAMENT WHICH SHALL BE SHED FOR YOU and
FOR MANY and be given FOR THE REMISSION OF SINS: DO THIS 25

IN commemoration OF ME
o Aaos

TlaAtv Totevopev Kat ONOAOrOUpeEV Kat SoEazouEV
[The priest shall point with his hands towards the body while saying]
FoR AS OFTEN AS YE SHALL EAT OF THIS BREAD [and he shall 30
point towards the chalice while saying| AND DRINK OF THIS CUP YE DO
SHOW my DEATH, ye do confess my resurrection, ye do MAKE
MY MEMORIAL UNTIL I COME
o Aaos
Ton ®anaton cou Kypie KatarreAAOMEN KGL THY GrLav GoU 35
GAVAGTAGLY KAL AVAOAHMYWLv OMOAOFOULEV.
N

178 The Egyptian Rite

{THE INVOCATION)

© Lepeus
Now also, o God the Father almighty, sHowiINnc THE DEATH
oF thine onlybegotten Son our Lorp and our God and our
5 Saviour and the king of us all Jesus Christ, confessing his holy
resurrection and his ascension into the heavens and his session
at thy right hand, o Father, looking for his second advent,
coming from the heavens, fearful and glorious at the end of this
world, wherein he cometh To JUDGE THE WORLD IN RIGHTEOUS-
Io NESS and to RENDER TO EVERY MAN ACCORDING TO HIS WORKS
WHETHER IT BE GOOD OR BAD
o \aos
Kata to edeoc coy Kypie Kat MH KATA TAC AMAPTIAC HMON
° LEpeus
15 BEFORE THINE HOLY GLORY we have set thine own gift oF THINE
own, 0 our holy Father
o Aaos [shall say while bowing down)
Ze aivoupev Ge EvAOFOUEV GOL EvYapLoTOUMEV Kupte
KOL OEOMEGA GOU O GEOC HUWV
20 0 StaKkwv
KaAwate Oew peta popou
o vepeus [bowing shail say the mystery of the descent of the Holy Ghost]
ETLKANOLS
We pray and beseech thy goodness, o lover of man, PUT
25 US NOT TO SHAME in the EVERLASTING CONTEMPT NEITHER
REJECT US FROM AMONG THY SERVANTS, CAST uS NOT AWAY
FROM THY PRESENCE, SAY not unto us I KNOW YOU NOT:
but grant WATER to Our HEADS AND FOUNTAINS OF TEARS to
our EYES that we may WEEP DAY AND NIGHT before thee
30 by reason of our transgressions: for WE ARE THY PEOPLE
AND THE SHEEP OF THY PASTURE. Pass by our iniquities,
pardon our transgressions, those we have done wilfully
and those we have done without our will, those we have
done wittingly and those we have done unwittingly, the
35 secret and the open, those we have heretofore confessed
and those we forget, which thine holy name _ knoweth.
Hear, o Lord, the prayer of thy people, give heed unto the

7

The Liturgy of the Coptic Facobttes 179

groan of thy servants, nor by reason of mine own sins and the
defilements of my heart deprive thy people of the descent of
thine Holy Spirit
Flere the priest cries aloud
For thy people and thy church beseech thee saying 5
o Aaos
Have mercy upon us, o God the Father almighty
© vepeus youxia: thou alone

Have mercy upon us, 0 God the Father almighty, and sEND
down FRom thine holy HEIGHT and FROM HEAVEN THY DWELL- Io
INGPLACE and from thine infinite bosom, from the throne of the
kingdom of thy glory, him, the Paraclete thine Holy Spirit, who
is hypostatic, the indivisible, the unchangeable, who is the Lord,
the giver of life, who spake in the law and the prophets and the
apostles, who is everywhere, who filleth all places and no place 15
containeth him: and of his own will after thy goodpleasure
working sanctification on those in whom he delighteth, not
ministerially : simple in his nature, manifold in his operation,
the fountain of the graces of God, who is of one substance with
thee, WHO PROCEEDETH FROM thee, the sharer of the throne of 20 |
the kingdom of thy glory with thine onlybegotten Son our
Lord and our God and our Saviour and the king of us all Jesus
Christ : send him down upon us thy servants and upon these
thy precious gifts which have been set before thee, upon this |

bread and upon this cup that they may be hallowed and changed 2;

[they shall raise their heads and\ o vepevs [shall sign the host three times and]
cries aloud

and that he may make this bread the holy body of Christ
© Aaos
AunHy 30

[he shall sign three times on the chalice and shall say aloud}
and this cup also his precious BLOOD OF THE NEW TESTAMENT

o Aaos
Auny

even of our Lord and our God and our Saviour and the 35

king of us all Jesus Christ

o Aaos’
AuHy
N 2

180 The Egyptian Rite

that they may be to us all who shall receive of them unto faith
unsearchable, unto LOVE WITHOUT DISSIMULATION, unto endurance
perfected, unto hope established, unto faith, unto watchfulness,
unto healing, unto joy, unto renewal of soul and body and
5 spirit, unto glory of thine holy name, unto fellowship of blessed-
ness of eternal life and immortality, unto forgiveness of sins,
that in this also as in all things thy great holy name, in all
things honoured and blessed, may be glorified and blessed and
exalted with Jesus Christ thy beloved Son and the Holy Ghost
10 o Aaos Acyer
Qorep HV KGL EGTLV KML EGTAL EIC FENEAC FENE@N KOL ELC TOUC

GUUTTAVTOC ALWVAC TON ALWVOV. OHV.

{THE CONSIGNATION >
[The priest shall say
15 EtpHvH Tract
The people shall say
Kat Tw Mvevpatt Gov]
A prelude of the prayer of Our Father which art in heaven
Again let us give thanks to God the almighty, the Father of
20 our Lord and our God and our Saviour Jesus Christ, for that he
hath vouchsafed us again at this time to stand in this holy place
and to lift up our hands and to minister to his holy name. Let
us again pray him that he account us worthy of the fellowship
and the participation of his divine and immortal mysteries
25 2fo Aaos
Aunv]
[he shall take the pure body m his left hand and shall put his right finger
upon itt saying’ |
the holy body
30 [The people shall say
We worship thine holy body
then he shall dip his finger in the blood and make*a sign on the blood saying]
and the precious blood

[The people shall say
35 and thy precious blood

The Liturgy of the Coptic Facobites 181

then he shall sign the body twice with the blood, above and below, saying|
of his Christ, even he the almighty Lord our God
[The people shall say
Kupte eAeHoov}.

(THE FRACTION AND THE LORD’S PRAYER) 5
[The priest shall say
EipHvH Tasty
The people shall say
Kat Tw TvevLaTt Gov}
© Stakev 10
TIpocevEacbe
A prayer for Our Father which art in heaven, of the patriarch Severus :
thou sayest it at the anaphora of S. Mark
[The priest shall say while dividing the holy body|
God wHO HATH PREDESTINED US TO SONSHIP THROUGH JESUS 15
Curist our Lord, ACCORDING TO THE GOODPLEASURE OF thy
will unto the honour oF THE GLORY OF thy GRACE WHICH thou
HAST bestowed upon us IN thy BELOVED, in whom we have our
REDEMPTION THROUGH HIS holy BLooD, unto THE REMISSION of
sins: we give thee thanks, o Lord our God the almighty, for 20
that thou hast accounted us worthy, even us sinners, to stand in
this holy place and to accomplish these holy mysteries of THE
HEAVENLY PLACES with intent that, like as thou hast accounted us
worthy to accomplish them, so also we may be accounted worthy
of communion in them and participation of them. Thou wuo 25
DIDST OPEN THE EYES OF THE BLIND, open THE EYES OF our hearts,
that casting away from us all darkness of MALICE AND WICKED-
NESS, even the semblance of a stain, we may be able to lift up
our eyes to the beauty of THINE HOLY GLoRy. As thou didst
cleanse the lips of thy servant Isaiah the prophet when ONE oF 30
THE SERAPHIM TOOK A LIVE COAL in THE TONGS FROM OFF
THE ALTAR AND laid it on his MouTH AND saID to him Lo
THIS HATH TOUCHED “THY LIPS: IT SHALL TAKE AWAY THINE
INIQUITIES AND PURGE all tHy sINs: in like manner for us
also humble sinners, who receive mercy, thy servants, vouch- 35
safe to purge our souls and our bodies and our lips and our

/

|

182 The Egyptian Rite

hearts, and grant us this true coal, quickening soul and body
and spirit, which is the holy body and the precious blood of
thy Christ, Nor UNTO JUDGEMENT nor unto condemnation nor
unto reproach and reproof of our transgressions, lest receiving
5 of them UNWORTHILY we prove GUILTY OF them; that the abun-
dance of thy gifts, o our master, be not to us for an occasion of
AN EXCEEDING WEIGHT of condemnation, as being unthankful to
thee, even thee our benefactor: but bestow upon us thine Holy
Spirit that with A PURE HEART AND AN enlightened CONSCIENCE,
10 with face unconfounded AND FAITH UNFEIGNED, with perfect love
and stablished hope we make bold in fearless confidence to say
the holy prayer which thy beloved Son gave to his own holy
disciples and saintly apostles saying unto them For at all times,
SO YE BE GOING TO PRAY, PRAY ON THIS WISE and say OuR
15 FATHER WHICH ART IN HEAVEN
o Aaos
Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY
NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS
IT IS IN HEAVEN: GIVE US THIS DAY OUR BREAD OF TOMORROW
20 AND FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT
TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION BUT
DELIVER US FROM EVIL

A prayer after Our Father which art in heaven [secretly]

Yea, we beseech thee, o Lord our God, Leap none of us INTO
25 TEMPTATION which we are not ABLE TO BEAR by reason of our
weakness but WITH THE TEMPTATION give uS ALSO THE WAY OF
ESCAPE THAT WE MAY BE ABLE TO QUENCH ALL THE FIERY
kindled DARTS OF THE enemy, AND DELIVER US FROM THE EVIL
onE and his works: in Christ Jesus our Lord through whom
30 -and the rest.

(THE INCLINATION)
O Stakwv
Tac kepadac Huwy Ta Kupto KAWwoev
0 aos

35 Evwttov cou Kupte

The Liturgy of the Coptic Facobztes 183

[The priest shall say the prayer of Inclination]

A prayer before the receiving of the mysteries, of John of Bostra, to the Father

To thee, o Lord, we bow our minds and our bodily necks
acknowledging thy sovereignty and confessing our servitude
and asking also for what is expedient for each one of us: thou 5
therefore, o good and lover of man, we pray thee, set us free
from the passions which trouble us, the risings of the love of
the sin of the flesh and the passionate pleasings of ourselves
and divisions full of antipathy and all warfare one with another
and all inward corruption that lies in heretical words and 1o
STRIFES TO NO PROFIT and disputes full of contentiousness :
wipe them all out, o our master, from the conversations of us
all and in all things account thine own what is ours: strengthen
us in the patience of thy will. Grant us also now force of
knowledge and strength of understanding that rising above the 15
earthly senses we may receive these gifts IN SINCERITY and
without passion and *conformably to the nature of the mystery
of thine onlybegotten Son®, unto salvation of us all, unto glory
and honour of thine holy name, the Father and the Son and the
Holy Ghost, now and ever and world without end. Amen. ree

{F.109a) A prayer of Absolution, to the Father

Master Lord God almighty, the healer of our souls and our
bodies and our spirits, thou who saidst to Peter by the mouth
of thine onlybegotten Son our Lord and our God and our
Saviour Jesus Christ THou ART PETER: upon THIS ROCK 25
I WILL BUILD MY CHURCH AND THE GATES OF HELL PREVAIL
NOT AGAINST IT: I WILL GIVE UNTO THEE THE KEYS OF THE
KINGDOM OF HEAVEN: WHAT things THOU SHALT BIND ON EARTH
SHALL BE BOUND IN HEAVEN AND WHAT things THOU SHALT
LOOSE ON EARTH SHALL BE LOOSED IN HEAVEN: let thy servants 3°
therefore, o master, my fathers and my brethren and mine own
infirmity be absolved out of my mouth and through thine Holy
Spirit, o God good and lover of man, WHO TAKEST AWAY THE
SIN OF THE WORLD. Be ready to receive the repentance of
thy servants for a light of knowledge unto forgiveness of sins: 35

® Copt. ‘in the manner in which the mystery... is by nature.’ The marginal
arabic seems to make no sense of it and the original syriac is difficult : see
Renaudot Liz. or. coll. ii p. 436, note 11.

184 | The Egyptian Rite

for THOU ART MERCIFUL AND GRACIOUS, THOU ART LONG SUFFER-
ING and ABUNDANT IN THY GOODNESS AND TRUTH. But if we
have sinned against thee whether in word or in deeds, pardon,
forgive us, as a God good and a lover of man. Absolve us

5 {and absolve all thy people here he mentions whom he will} from
all sins and from all curses and from all denials and from
all false oaths and from all intercourse with the heretics and the
heathen. Bestow on us, o our master, understanding and
power that we may utterly flee FRoM EVERY EVIL worK of the

10 adversary, and grant us at all times to do thy goodpleasure :
write our name with the choir of thy saints in the kingdom of
heaven: in Christ Jesus our Lord through whom

and the rest.

{THE ELEVATION, CONSIGNATION AND COMMIXTURE)
15 ‘@) Stakev
Meta popou Oeou mpocywpev
The priest (shall take the asbadikon in his hands and) hallow saying
Ta aria totc aptotc
o Aaos
20 Eic Tlatup arioc: etc Yioc arioc: ev TMvevupa aptov
QUHV
© Lepeus
O Kuptoc ueta Travtwy
© Aaos
. Kat wera Tou mvevpatoc cou
o vepeus [shall sign with it on the precious blood once and say]
Evdorntoc Kuptoc 0 Qeoc etc Tove awvac
QUHV

o vepeus [shall raise it from the chalice with care and shall make one sign with
30 it on the pure body and shall say]: opodoya

ZWUA APIOV KAL AWA TLULLOV GAHOLVOV IHoOU Xptotou Tov viov
TOU 8€0U HUMV. OUHV
[then he shall sign the blood with it once and shali put it n the chalice saying |
Aftov Titov GWA Kat Ata AAHOLVOV IHoOU XptoTou Tov viou
35 TOU 8EOU HUMV. GUHV

rin? ei

A es i hal aN ai

The Liturgy of the Copitc Facobites 185

[then he shall take the middle third in his hand and say]

The body and the blood ef Emmanuel our God this is in truth.
Amen. I believe, I believe, I believe and I confess unto the
last breath that this is the quickening flesh which thine only-
begotten Son our Lord and our God and our Saviour Jesus
Christ took of the lady of us all the holy theotokos S. Mary:
he made it one with his godhead without confusion and without
mixture and without alteration. Having confessed the good
confession before Pontius Pilate he gave it also for us on the
holy tree of the cross by his own will, himself for us all. I verily
believe that his godhead was not severed from his manhood for
one MOMENT nor for THE TWINKLING OF AN EYE. It is given for
us to be salvation and forgiveness of sins and life everlasting
to them that shall receive of it. I believe that this is so in
truth. Amen
(he shall lay the elements from his hand on the paten
The deacon

Amen amen amen: I believe, I believe, I believe that this
is so in truth. Amen

Pray for us and for all christians who have bidden us remember
them in the house of the Lord].

(THE COMMUNION >

O Staxwv A prayer which the priest says alone when

h ld y the hol: tert
Ey ElPHVH KGL ayatTH hacov e would receive of the holy mysteries

And he says Amen and prays on this

XptsTou WaAAwHeEV wise saying
o Aaos Allholy and consubstantial and un-
A\AHAOULa divided and unspeakable Trinity, grant

me to receive this holy bread unto life
O PRAISE GOD IN HIS HOLINESS

{ AXAHAOULa me to bring forth fruit wellpleasing
unto thee, that evidently pleasing thee
I may live in thee doing thy command-
OF HIS POWER ments, CALLING UPON thee, FATHER,

PRAISE HIM IN THE FIRMAMENT

5

=

°

and not unto condemnation and grant 3°

AAX Aovuta making bold and invoking THY KING- 35

eal teat of:Pé, a pom and THY WILL: and HALLOWED
also be THY NAME in me: for mighty
AAAHAOULa art thou in all things and blessed.

186 The Egyptian Rite

AoEa Tlarpt Kot Yio Kot aria THINE IS THE GLORY FOR EVER.

T AMEN
VEUMATIL ;:
M And after this prayer let him receive

Kat vuy Kat aet Kat etc Touc “He Aoly body: and in partaking also
of the chalice let him say Amen twice to
PLOVAC FOV ALOvOy, OHV ) apply to the body and the blood.

5 1[When he communicates any one he shail say
This is in truth the body and blood of Emmanuel our God.
Amen
And the communicant shall say
Amen: I believe]
10 [When the paten is brought down to communicate the women the deacon shall say

BLESSED IS HE THAT COMETH IN THE NAME OF THE Lorp].

{ THANKSGIVING }
[ The deacon
TIpocevEacte uttep THC AELAC METAAHWEWC AYPaVTWYV KL ETTOU=
15 PAVLWV T@V OPLWV MUGTHPLOV
The people
Kupte €A€HGOV]
(F. 286) 4 thanksgiving after receiving, of John of Bostra
We that have received of spiritual incorruption have been
20 healed in the powers of our soul, and unto thee, beneficent God
plenteous in thy gifts, we offer songs of thankfulness and we
pray thee, o our master, turn not our festivities into mourning
nor our hymns into sadness. Thou exactest not judgements
and takest not vengeance by reason of strict examination of the
25 participation of these holy mysteries. But giving indulgence
unto the weakness of our nature, forgive us, spare us, have
compassion upon us, accounting not thy gifts to us FOR JUDGE-
MENT or for condemnation but for sanctification and preservation
and provision for the journey of our salvation: in Christ Jesus

30 our Lord through whom
and the rest.

{THE INCLINATION )
[Zhe deacon shall say
Tac kepadac vuav Ta Kuptw KAwate

The Liturgy of the Coptic Facobites 187

The priest shall say :| a prayer of Inclination after receiving, of John of Bostra

Thou art he to whom- we have committed our life, Lord
Lord who fillest all: guard us in all places whereon we shall
light: and the compunction which has come to us through
prayer and the encouragement unto right life guard unto us
unstolen and unrepented of, that at all times and in all places
of thy sovereignty, looking unto thee and walking in the things
that please thee and wherein thou delightest we be not con-
founded in the day of the righteous judgement wherein every one
shall receive retribution while angels stand and thine only-
begotten Son giveth judgement, our Lord and our God and our
Saviour Jesus Chrisf through whom

and the rest.

<THE DISMISSAL)

Likewise also a prayer of Imposition of hands after the receiving of the
mysteries: thou sayest it in the anaphora of S. Cyril

God who art blessed by the seraphim and the cherubim,
whom all the angelic hosts glorify and all the choirs of the
righteous worship, the foundation and the stability of the world,
who sustainest all creation by thine holy godhead and hast
made every nature visible and invisible through thine only-
begotten Son in the Holy Ghost: Bess thy servants WITH ALL
SPIRITUAL BLESSING who have come beneath thy right hand,
have bowed their neck to thee: guard them in THE WAY OF
RIGHTEOUSNESS: may they BE HOLY AND wiTHoUT blemish:
deliver them and preserve them from every operation of the
adversary and every power of the devil, oPEN THOU their EYEs unto
the holy mysteries of THy LAw, fill them with the grace of thine
Holy Spirit and keep them witHouT BLAME from THIS EVIL

5

WORLD THAT Now Is, comfort them with spiritual and heavenly 30

comfort: may they be accounted worthy of thine INHERITANCE
INCORRUPTIBLE to come: by the intercession of the holy glorious
evervirgin theotokos S. Mary and the prayers and the suppli-
cations of the holy archangels Michael and Gabriel, and S. John

the forerunner and baptist and martyr, and S. Stephen the 35

protodeacon and protomartyr, and our holy fathers the apostles,
and S. Mark the apostle and evangelist and martyr, and the

188 The Egyptian Rite

holy patriarch Severus and our righteous father the great abba
Antony and our father abba Paul and the iij abbas Macarius
and our father abba John and our father abba Pishoi and our
Roman fathers and our father abba Moses and the xlix martyrs
5 and the holy abba John the black and all the choirs of the
saints, through whose prayers and supplications vouchsafe us,
o our master, to attain unto a part and a lot with them in
the kingdom of heaven: in Christ Jesus our Lord through
whom all glory and all honour and all worship befitteth thee
ro With him and the Holy Ghost the lifegiver and of one substance
with thee now and ever and world without end. Amen
[The people shall say
Kupte eAeHooy,
Then the priest shall pour water upon his hands and shall make the sign
15 with a little thereof upon the table and shall say
Angel of this sacrifice soaring on high with this hymn make
memorial of us before the Lord that he forgive us our sins.
Then he shall wipe his face with his hand and his brother priests above and below
and the whole congregation (shall do the like) and he shall bless them and give them

20 the dismissal and shall end with reading the blessing. And to our Lord be glory
always}.

The holy anaphora of 8S. Mark is finished
His blessing be with us
in the peace of God
Amen

3. THE ANAPHORA

OF THE

ETHIOPIC CHURCH ORDINANCES

{THE OFFERTORY)

And let the deacon bring the oblation to [the newly consecrated bishop).

(THE THANKSGIVING)

And then he shall lay his hand on the oblation with all the presbyters and
giving thanks shall say on this wise 5

Tue LorD BE WITH YOU ALL
And the people shall answer
May he be wholly witH THY SPIRIT
And the bishop shall say
Lift up your hearts ; lo
And the people shail say
We lift them up unto the Lord our God
And the bishop shall say
Let us give thanks unto the Lert
The people 15
It is right and just
And then [the presbyters| shall say the consecration of the oblation following
the bishop
WE GIVE THEE THANKS, 0 LorD, IN thy BELOVED Son Jesus
Christ whom IN THE LAST DAys thou didst sEND unto us 20
a SAVIOUR AND REDEEMER, THE ANGEL OF thy COUNSEL, who is
the Word from thee, THROUGH WHOM thou madest ALL THINGS
by thy will. And thou sentest him from heaven into the bosom

190 The Egyptian Rite

of the virgin: he WAS MADE FLESH and was carried in the
womb and thy Son was revealed or THE Ho ty Guost that
he might fulfil thy will and make a people for thee by stretching
out his hands, suffering to loose the sufferers that trust in thee:
5 who was delivered of his own will to the passion that he might
destroy death and burst the bonds of Satan and trample on
hades and lead forth the saints and establish a covenant and
make known his resurrection. Therefore HE TOOK BREAD, GAVE
THANKS AND SAID TAKE EAT: THIS IS MY BODY WHICH Is broken
10 FOR You. AND LIKEWISE ALSO THE CUP AND SAID THIS IS MY
BLOOD WHICH IS SHED FOR you: as often as ye do THIS ye
shall Do it in REMEMBRANCE OF ME.
{THE INVOCATION >
Remembering therefore his death and his resurrection we
15 offer thee this bread and cup giving thanks unto thee for that
thou hast made us meet to stand before thee and do thee
priestly service. We beseech thee that thou wouldest send
thine Holy Spirit on the oblation of this church: give it
together unto all them that partake [for] sanctification and for
20 fulfilling with the Holy Ghost and for confirming true faith,
that they may laud and praise thee 1n thy Son Jesus Curist,
through whom To thee BE GLORY AND DOMINION IN THE holy
CHURCH both now and ever AND WORLD WITHOUT END. AMEN
(Of the oblation of oil
25 He that shall offer oil in the offering of bread and wine, likewise giving thanks in
this manner, tf he use not these words, shall give thanks in other words to the best
of his power saying
Like as hallowing this (creature of) oil thou givest it to them
that are anointed and receive it, wherewith thou didst anoint
30 priests and prophets: after the same manner also strengthen
them and whosoever partakes thereof and hallow them that

‘receive it)
The people shall say

As it was, is and shall be UNTO GENERATIONS OF GENERATIONS
35 AND WORLD WITHOUT END. AMEN.

The bishop
And again we beseech the almighty Lord the Father of the
Lord and our Saviour Jesus Christ to grant us to take with

—_——

The Ethiopic Liturgy 19I

blessing this holy mystery and not to condemn any of us but to
make meet all that partake of the reception of the holy mystery
of the body and blood of Christ the almighty Lord our God
The deacon shall say
Pray ye 5
{The bishop shall say)

Lord almighty, grant us effectual reception of this holy
mystery and condemn none of us but bless every one in Christ:
through whom to thee with him and with the Holy Ghost be
glory and dominion [both now] and ever and world without 10
end. Amen.

THE INCLINATION >
The deacon shall say
Ye who stand, bow down your heads
{ The bishop shall say) 15.
Lord eternal which knowest what is hidden, unto thee thy
people have bowed down their head and unto thee have sub-
dued the hardness of heart and flesh: behold FRoM HEAVEN
THY DWELLINGPLACE and bless them, men and women: INCLINE
THINE EAR TO them AND HEARKEN UNTO their PRAYER: stablish 20
them WITH THE STRENGTH OF thy RIGHT HAND and protect
them from evil affliction: be thou to them a guardian, to body
and soul: INCREASE unto them and us FalTH and fear: through
thine only Son through whom to thee with him and the Holy
Ghost be glory and dominion always and world without end. 25
Amen.

(THE ELEVATION)

The deacon shall say

Give we heed
And the bishop 30

Holiness to the holies

(lacuna in MS.)

The people shall say

One is the holy Father: one is the holy Son: one is the

holy Spirit. 35,

192 The Egyptian Rite

{THE COMMUNION)
The bishop shall say
The Lord be with you all
The people shall say
5 And with thy spirit
Then they shall raise an hymn of praise and the people shall go in to receive
the saving medicine of the soul whereby sin is forgiven.

{ THANKSGIVING)
Prayer after he has delivered {the communion)

10 Lord almighty, Father of the Lord and our Saviour Jesus
Christ, we give thee thanks for that thou hast granted us to
take of thine holy mystery. Let it not be unto guilt nor unto
judgement but unto renewing of soul and body and spirit:
through thine only Son through whom to thee with him and

15 with the Holy Ghost be glory and dominion eternally both
now and ever and world without end. Amen

The people shall say
Amen.

{ DISMISSAL >

20 The presbyter shall say
The Lord be with you all
«The people shall say
And with thy spirit)
Imposition of hands after they have received
25 Lord eternal almighty, Father of the Lord and our Saviour
Jesus Christ, bless thy servants and thine handmaids: protect
and help and succour them by the host of thine angels, guard
and strengthen them in thy fear, with thy majesty adorn them,
grant that they may think the things that are thine and believe
30 the things that are thine and grant that they may will what is
thine, even peaceableness without offence and wrath: through
thine only Son through whom to thee with him and the Holy
Ghost be glory and dominion
(and the rest)

lh aia ae

‘The Lord be with you all
The people |
And with thy spirit -
The deacon shall say
Beeb yg pt (Qt IN REACH: -

And the keddasé is finished.

4. THE LITURGY OF THE ABYSSINIAN
JACOBITES

COMMONLY CALLED

THE ETAIOPIC

INCLUDING

THE ANAPHORA OF THE APOSTLES

This is the order which Basil of Antioch compiled

In the name of
the Father and of the Son and of the Holy Ghost one God

The order of the Keddasé which is to be said by the presbyter

5 and the deacon and the people together with everything that

is proper each in the time thereof according to the order of
our fathers the Egyptians

{THE PREPARATION OF THE MINISTERS)

Now first of all the presbyter when he entereth the church shall say the prayer of

10 Penitence: and next he shall say the 25th psalm of David Unto THEE, 0 Lorn,

WILL I LirT UP my SouL, the 61st HEAR My CRYING, 0 Gop, the 1o2nd HEAR

MY PRAYER, O Lorp, the 1037d PRAISE THE LorD, 0 My SOUL, the 130th Out
OF THE DEEP and the 131st Lorp, I AM NOT HIGHMINDED

And afterwards he shall say this following

15 Lord our God, thou alone art holy and thou hast bestowed holiness on all of
us by thine invisible power. Yea, Lord, we pray thee and beseech thee to send

e
¥

The Liturgy of the Abyssinian Jacobites 195

thine Holy Spirit upon the church and upon this ark and upon all their holy
vessels whereon thy precious mystery is ordered. And now bless them and

hallow them and cleanse them from all uncleanness and defilement through the

remission of the second birth so that there be not left on them any remem-
brance at all of transgressions and pollution, and make this church and this ark 5
vessels chosen and cleansed and pure, REFINED SEVEN TIMES FROM all uncleanness
and defilement and pollution of transgressors, LIKE SILVER REFINED PURGED
AND TRIED FROM THE EARTH, and when they are purified make them such that
on them may be wrought the mystery of the Father and the Son and the Holy
Ghost both now and ever and world without end. Amen 10

Prayer before the withdrawing of the veil
And he shall bow before the veil

Lord our God, who knoweth the thought of man and TRIETH THE HEART AND
REINS: forasmuch as, albeit I am not worthy, thou hast called me to minister in
this holy place, disdain me not nor turn away thy face from me, but take away 15
my sin and purify the uncleanness of my soul and my body. And now I pray
thee blot out my error and the trespass of thy people and LEAD US NoT INTO
TEMPTATION. Yea, Lord, thrust me not away AND MAKE ME NOT ASHAMED OF MY
HOPE but send down upon me the grace of the Holy Ghost and make me meet

_ to stand in thy sanctuary that I may offer unto thee a pure oblation with an 2°

humble heart for the remission of my error and my sin: and remember not the
trespass of thy people which they have wrought wittingly or unwittingly : vouch-
safe rest unto our fathers and brothers and sisters who have fallen asleep: keep
and defend thy people. To thee and to thine only good and merciful Son and
to the Holy Ghost the lifegiver be glory world without end. Amen 25

And he shall say the prayer of Basil

Lorp our Gop and our creator WHO HATH MADE ALL THINGS THROUGH HIS
WORD AND hast brought us in unto this mystery By THY wispom, who didst
form MAN and MADEST him TO BE RULER OVER ALL CREATURES that he might
JUDGE IN RIGHTEOUSNESS AND PURITY: GRANT US THE WISDOM which dwelleth 3°
in thy treasuries, CREATE IN US A CLEAN HEART and forgive us our sins and
hallow our soul and make us meet to draw nigh unto thy sanctuary that we
may offer unto thee an oblation and spiritual sacrifice for the remission of the
sin of thy people. O our Lord and our God and our Saviour Jesus Christ who
hast RAISED US FROM THE EARTH AND LIFTED US UP OUT OF THE DUST, THAT 35
thou MAYEST SET US WITH THINE ANGELS AND WITH THE PRINCES OF thy PEOPLE,
make us worthy of thine holy gospel and of thy love, and in the greatness ot
thy lovingkindness hear us that we may do thy will in this hour, offering to
thee a good oblation and spiritual fruit that may be wellpleasing unto thee in
thy lovingkindness and mercy. Accept this spotless oblation, send upon us and 4°
upon this mystery thine Holy Spirit: let it be to the glory of thine only Son
our Lord and our Saviour Jesus Christ world without end.

O 2

- 196 The Egyptian Rite

{THE PREPARATION OF THE INSTRUMENTS >
Prayer over all the vessels of the church

Lord good and merciful and HOLY, WHO DWELLETH IN THE HOLY PLACE, who
of thine own goodness didst command Moses thy servant to TAKE THE BLOOD
AND SPRINKLE IT ON ALL THE VESSELS OF the tabernacle: now also we pray
thee and beseech thee, o good and lover of man, that thou wouldest sanctify
these vessels By thine Hoty SprriT AND THE SPRINKLING OF THE BLOOD OF our
Lord Jesus Curist: let these vessels be made pure for thy service and let this
same holy ordinance be in truth these lifegiving mysteries, the precious body
1o and blood of our Lord Jesus Christ: .for holy and full of glory is thine holy

name, Father and Son and Holy Ghost, both now and ever and world without

end

on

Prayer over the machfadat

Lord our God and our Lord Jesus Christ, to whom belong treasuries which

15 are full of lovingkindness and mercy, o giver of good things to all that trust in
him, who did spread out the heaven by his wisdom and gave a diverse law
to the firmaments and the clouds and the skies, the line whereof hath not
changed : now also, o our God, thou lover of man, send down thine hand and
the power of thy godhead upon these cloths which shall cover thine holy body.
20 Thou who didst send power on the cloths which were wrapped around thine
holy body in the sepulchre, let these also be made in the likeness of those that
are in the heavens: for thine is the glory and the power and the might with
thy Father and the Holy Ghost both now and ever and world without end.

Amen.

25 (THE VESTING>
And next he shall go in and worship before the tabot and then he shall
say the prayer of John

Lord our God wuo sITTETH above the angels and the archangels, the lords
and the dominions, THE CHERUBIN and the seraphin, who was before all
30 creatures, who is exalted above all glory, who LirreTH up the lowly FROM THE
EARTH and exalteth them to heaven: thou who hast manifested unto us A NEW
way for our salvation, whose mercies are numberless, o good, lover of man, by
thy will thou hast taught us poor ones, thy people, to know the mystery of
thine holiness and thine awful word: praised also be thy glory which thou
35 hast ordained for us. Lord our God, good and lover of man, suffer us to come
into thine holy place and read the mysteries of thy words as befitteth thy
godhead with a right faith: do thou make the light of thy glory to shine upon
us, which removeth from us the polluting thought and the deed of sin, and send
upon us the grace of the Holy Ghost, the CONSUMING FIRE, which the fiery ones
40 cannot approach unto, which consumeth the evil thought and burneth up sins:
vouchsafe knowledge to THE EYES OF OUR HEARTS and keep our Lips from
speaking EVIL, give us peace and teach us righteousness: for thou art the
holy garment, the medicine of our sickness, the artificer of our kind. And
make us to become meet for this thine holy mystery and put away from us all

|
4
3

’

ee ee ee Oe

_— oY. eS

The Liturgy of the Abyssinian Facobites 197

evil thoughts and tusts which fight against THE souL that we may offer unto
thee a good heavenly oblation without spot or uncleanness. Through thy
great lovingkindness and mercy and favour may we accomplish this heavenly
mystery which is above all mysteries. To thee with thy good heavenly Father
and with thine Holy Spirit the giver of life will we raise glory and majesty 5
and honour world without end

The celebrating priest shall rise up with reverence and shall bow first of all before
the tabot once and once to the presbyters and to the deacons once. And he shall come
to the tabot and take the vestment into his hands and say Our Father which art in
heaven: then he shall bow thrice. If there ts a pope present he shall go to him with 10
the vestment to be blessed and vested: but if there is none, he shall bless and vest
himself *.

(THE PROTHESIS
And while he dresseth the tabot he shall say this prayer following

LORD WHICH KNOWETH THE HEARTS Of each and all, which DWELLETH IN THE 15
HOLY PLACE, which is without sin and alone able to forgive sin: whereas thou
knowest, o Lord, that I am not pure for this thine holy service and that I have
not the countenance wherewith to draw nigh and to open » my mouth » before
thine holy glory: yet ACCORDING TO THE MULTITUDE OF THY MERCY forgive me
my sin, for I ama sinner: grant me TO FIND GRACE AND mercy in this hour 20
and send me thy power from on high that I may be made worthy and may
accomplish thine holy service according to thy will and thy goodpleasure, and
that this incense also may be a sweetsmelling savour. And do thou also,
o our Lord, be with us and bless us: for thou art the absolver of our sin and
the light of our souls and our life and our strength and our hope and our refuge 25
and to thee we send up unto the highest thanksgiving and honour and worship,
to the Father and the Son and the Holy Ghost, at all times both now and ever
and world without end.

Prayer after he hath prepared the altar, of the Father

O God who hast taught us this great mystery for our salvation, thou who 30
hast called us thy lowly servants, although we be unworthy, to be ministers

® The following alternative form of this rubric is given in a smaller hand in
the margin of A: Again what is meet, that is what is necessary for the priest by the
order of the keddasé of the mysteries for the mintstry of the holy tabot. First he shall
come unto the tabot and take the vestment in his hand and turn his face towards the
east and bow three times and say Our Father which art in heaven. And again
he shall turn to the people to see whether there is a deacon to minister before he puts
on the complete vestments: for if there ts no deacon to minister and assist in the
ministration it will be impossible for the priest to take off his vestments after vesting.
And when he will vest, let the presbyter look whether the vestment ts too long or too
short: jor after vesting tt is not proper to unvest. And then he shall put on the
Akmam and shall tie it with the Zenar. And he shall collect his thoughts and not
let them turn aside unto the business of the world nor even go out of the door of the
sanctuary. And if there is an archpope or a bishop present he shall take the vest-
ments in his hand and turn to him and bless them for him before he vests,

> DE: wanting in A B,

198 The Egyptian Rite

unto thine holy altar: do thou, o our master, make us meet IN THE POWER OF
THE Hoty Guost to accomplish this mystery to the end that without falling
into judgement IN THE PRESENCE OF thy great GLORY we may present unto
thee a sacrifice of praise and glory and great comeliness in thy sanctuary.
5 O Lord giver of redemption and sender of grace, who workest all in all, grant
us, Lord, that our gift be accepted in thy sight. Yea, Lord our God, we pray
thee and beseech thee that thou wilt not forsake thy people by reason of their
sin and especially not by reason of my foolishness: for holy is thine holy place
according to the gift of the Holy Ghost: in Jesus Christ our Lord to whom with
to thee and the Holy Ghost the lifegiver who is coequal with thee are fitting honour
and glory and power both now and ever and world without-end. Amen.

Prayer after the withdrawal of the veil

How awful is this day and how marvellous this hour wherein
THE Hoty GuHost WILL come down and OVERSHADOW this
15 oblation and hallow it. In quietness and IN FEAR AND TREM-
BLING stand ye up and pray that THE PEACE oF GOD BE with
@me* and WITH ALL OF YOU.
And when the priest is vested all the people shall say » in the first mode»
Halleluia.

20 If there be any one of the faithful that hath entered the church at the time of the
keddasé and hath not heard the holy scriptures and hath not waited until they finish
the prayer and the keddasé and hath not received the host, let him be excommunicate
from the church: for he hath violated the law of God and disdained to stand before
the heavenly king, the king of flesh and spirit. This the apostles have taught us in

25 their canon °.

Prayer over the masob: the priest shall say
Lord our God, that said unto Moses his servant and prophet Make me
choice vessels and set them in my tabernacle upon mount Sinai: now also,
our God almighty, stretch forth thine holy right hand upon this pot, fill it with

30 power and virtue and purity and the grace of the Holy Ghost and thy glory

that they may make therein the holy body of thine only Son in this holy
apostolic church: for thine is the glory with thine only Son and the Holy
Ghost both now and ever and world without end

The people shall say
35 Thou art the pot oF pure GoLD wherein is hidden THE MANNA,
THE BREAD WHICH COMETH DOWN FROM HEAVEN AND GIVETH
LIFE UNTO all THE WORLD

@ you A. > or in unison

c W. Fell Canones apostolorum aethiopice Lips. 1871, p.34: Can. vii Quivis fidelis
qui ecclesiam ingreditur et scripturas audit non autem subsistit donec (fideles)
preces absolverint neque sanctam eucharistiam sumit : pro tali ne faciant preces ;
debetur enim ei segregatio quoniam rixam atque perturbationem parat ecclesiae.
Cp. Bruns Canones apost. et concil. Berol. 1839, i pp. 2, 8r.

‘
3

= ie ia tel

The Liturgy of the Abyssinian Facobites 199

The priest making the sign over the bread shall say

Eulogios Kyrios Iésous Christos Son or THE LivinG Gop, hagiasma tén pneu-

maton: hagios in truth, Amen
and then he shall take the host *with his pure hand while wet and shall
yub it over and under® saying 5

Christ our very God, sign with thy right hand and bless with thine hand and
hallow with thy power and give virtue to this bread : let it be for the remission
of the sins of thy people. Amen

and then the assistant shall receive wt into the machfad saying

Like as Joseph and Nicodemus wrapped thee in linen clothing and spices and Io

thou wast wellpleased in them, in like manner be wellpleased in us

and then the priest shall take it and say this
The hallowing and the thanksgiving and the exaltation, accepted be it of God
the Father, for the remission of sin. Power and blessing and light, hallowing
and the holy be in this holy apostolic church. Amen.? 15
And then the priest shall compass the tabot with the taper in front of him
and the deacon shall compass it thrice holding the chalice

The priest shall say

Lord our God, who didst accept the offering of Abel in the wild and of Noah
within the ark and of Abraham on the mountaintop and of Elijah on the top of 20
Carmel and of David in the threshingfloor of Ornan the Jebusite and the
widow’s mite in the sanctuary: accept likewise the oblation and offering of
thy servant John which he has brought unto thine holy name and let it be the
redemption of his sins: recompense him with a goodly recompense in this
world and in that which is to come both now and ever and world without end 25

and the deacon shall say
The Lord seeth me
unto the end thereof.

And then the prst shall set the host in the paten and the deacon shall
pour the blood into the chalice 30

The priest shall say this prayer following after he hath set the host on the paten

Lord our God good and lifegiving, who didst spread forth thine holy hands
on the tree of the cross: place thine holy hand on this paten which is filled
with good things, whereon they that love thy name have prepared the susten-
ance of a thousand years. Now, our God, bless with thine hand and hallow 35
and cleanse this paten which is filled with live coal, even thine own holy body

® and with his wet hand he shall rub the bread over and under and he shall sign
over it a second time D.

> This passage varies considerably in the MSS. D has: Power and light,
greatness and blessing and the hallowing of the holy be on this church dud
he shall say furthermore This hallowing be accepted, the thanksgiving and the
exaltation for the remission of sin on the part oe God the F ather. Amen: so
be it, so be it. “ek,

200 The Egyptian Rite

which we have presented on thine holy altar in this holy apostolic church :
for thine is the glory with thy good heavenly Father and the Holy Ghost the
lifegiver both now and ever and world without end.
Prayer over the chalice
5 Lord our God Jesus Christ aléthinos true, our God that was made man,
whose godhead was not severed from his manhood, who of his own good-
pleasure did pour out his blood for the sake of his creatures: now, our God,
place thine holy hand on this cup, hallow it and cleanse it that this may become
thy precious blood for life and for remission of sin unto every one that shall
10 drink thereof believingly. Glory be to thine heavenly Father and to the Holy
Ghost the lifegiver both now and ever and world without end

A second prayer, of the nuptials, over the chalice
Christ our very God, who wentest to the marriagefeast when they called
thee in Cana of Galilee and didst bless them and didst make the water wine:
15 do thou in like sort unto this wine which is set before thee: bless it and hallow
it and cleanse it: let it become the joy and the life of our soul and our body
At all times may the Father and the Son and the Holy Ghost be with us
Fillit with the wine of rejoicing for good, for life and for salvation and for the
remission of sin, for understanding and for healing and for counsel of the Holy
20 Ghost both now and ever and world without end
Purity and sweetness and blessing be to them that drink of thy blood
precious aléthinos true.
Prayer over the cross-spoon
Lord our God, who didst make thy servant Isaiah meet to behold the seraph
25 when with THE Tones in his hand HE Took therewith A LIVE COAL FROM OFF
THE ALTAR and laid it on his mouth: now, Lord Father almighty, place thine
holy hand upon the cross-spoon for the administering of the holy body and
blood of thine only Son our Lord and our God and our Saviour Jesus Christ :
bless now and hallow and cleanse this cross-spoon and*give it power and glory
30 as thou gavest to the tongs of the seraph: for thine is the glory and the
dominion with thine only Son our Lord Jesus Christ and the Holy Ghost both
now and ever and world without end. Amen.

And then the priest shall sign with his hand in the form of the sign of the
cross over the bread and shall say

35 Blessed be the Lord® almighty
The people shall say
Amen
(The priest shall say)
And blessed be the only Son our Lord Jesus Christ»
40 <The people shall say)
Amen

® +the Father C,
> +4 who was made man of the holy virgin Mary for our salvation C.

|
|
|

j

ek eae ee

The Liturgy of the Abyssinian Facobites 201

(The priest shail say)
And blessed be the Holy Ghost the Paraclete®
{The people shall say)
Amen
and he shail say over the chalice also in like manner 5
bAvam he shall say over both
Glory and honour are due unto the holy Trinity the Father
and the Son and the Holy Ghost coequal Trinity both now and
ever and world without end.

And the priest shall turn to the assistant joining hands with him when he 10
speaketh the word

Remember me, my father presbyter
He also shall answer him saying
The Lord keep thy priesthood and accept thine oblation.

And then the priest shall stand upright and with his face to the east stretching 15
forth his hand and shall say with a loud voice

One is the holy Father, one is the holy Son, one is the
Holy Ghost
The people shail say
The Holy Ghost 20
The priest shail say
O PRAISE THE LORD ALL YE HEATHEN
The people shall say
PRAISE HIM ALL YE NATIONS
The priest shall say 25
For HIS MERCIFUL KINDNESS IS EVER MORE AND MORE TOWARDS US
The people shall say
AND THE TRUTH OF THE LORD ENDURETH FOR EVER
The priest shall say
Glory be to the Father and to the Son 30
and to the Holy Ghost
Both now and ever and world without end. Amen.
Halleluia

and the people also shall say mn like manner.

® + who strengtheneth us all C.
> again he shall say tt over the body and blood: and afterwards C.

202 The Egyptian Rite

CENARXIS)

The deacon shall say
Stand up for prayer
The people shall say
5 Lord have mercy upon us
The priest shall say
Peace be unto you all
The people shall say
With thy spirit
10 : The priest shall say the prayer of Thanksgiving
We give thanks unto the doer of good unto us, the merciful
God the Father of our Lord and our God and our Saviour
Jesus Christ: for he hath covered us and succoured us, he
hath kept us and brought us nigh and received us unto himself
15 and undertaken our defence and strengthened us and brought
us unto this hour. Let us therefore pray him that the almighty
Lord our God keep us in this holy day all the days of our life
in all peace
Pray ye
20 Lord Lord God almighty, the Father of our Lord and our
God and our Saviour Jesus Christ, “we render thee thanks upon
every thing, for every thing and in every thing, for that thou
hast covered us and succoured us, hast kept us and brought us
nigh and received us unto thyself and undertaken our defence
25 and strengthened us and brought us unto this hour
The deacon shall say
Entreat ye and beseech that the Lord have mercy upon us and
compassionate us and receive prayer and supplication from
his saints in our behalf according to what is expedient at
30 all times. May he make us meet to partake of the com-
munion of the blessed mystery and remit unto us our sins
The priest shall say
For this cause we pray and entreat of thy goodness, o lover
of man, grant us to. fulfil this holy day all the days of our life
35 bin peace along with thy fear. All envy and all trial and all

* AB omit. > and in all peace C.

The Liturgy of the Abyssinian Facobites 203

the working of Satan and the counsel of evil men and the
insolence of adversaries secret and open remove far from me
benediction and from all thy people and from this holy place of
thine benediction towards the altar: all good things that are expedient
and excellent command thou for us, for thou art he that HATH 5
GIVEN US POWER TO TREAD UPON scorpions AND SERPENTS
AND UPON ALL THE POWER OF THE ENEMY. LEAD US NOT
INTO TEMPTATION BUT DELIVER US AND RESCUE US FROM ALL
EVIL: in the grace and lovingkindness and love towards man-
kind of thine only Son our Lord and our God and our Saviour to
Jesus Christ through whom to thee with him and the Holy
Ghost the lifegiver who is coequal with thee are fitting glory and
honour and might now and ever and world without end.

The deacon shall say
Stand up for prayer 15
The assistant priest shall say
Peace be unto you all

And again let us beseech the almighty Lord the Father of the
Lord and our Saviour Jesus Christ on behalf of those who
bring an offering within the one holy catholic church, an 20
oblation, firstfruits, tithes, a thankoffering, a memorial, whether
much or little, in secret or openly, and of those who wish to
give and have not wherewith to give, that he accept their ready
mind, that he vouchsafe the heavenly kingdom, who hath power
unto every deed of blessing, even the Lord our God

The deacon shall say oe
Pray for them that bring an offering
; The people shall say
Accept the offering of the brethren, accept the offering of the
sisters, and ours also accept, our offering and our oblation 30

The deacon shail say
The commandment of our fathers the apostles: Let none keep
in his heart rancour or revenge or envy or hatred towards
his neighbour
Worship the Lord in fear 35
The people shall say
Before thee, Lord, we worship and thee we glorify

204 The Egyptian Rite

The priest shall say

Lord our God who art almighty, we pray and beseech thee
for them that bring an offering within the one holy catholic
church, an oblation, firstfruits, tithes, a thankoffering, a memorial,
5 in secret or openly, whether much or little, and for those who
wish to give and have not wherewith to give. Thine acceptance
of their ready mind grant thou unto every one: let the recom-

pense of blessing be a portion world without end. Amen.

The priest shall say the prayer of the Mystery

io O my master Jesus Christ, coeternal pure Word of the
Father and Word of-the Holy Ghost the lifegiver: thou art
THE BREAD OF LIFE WHICH CAMEST DOWN FROM HEAVEN and
didst foretell that thou wouldest be the Lamb without spot ror
THE LIFE OF THE WORLD: and now also we pray and beseech

ig Of thine excellent goodness, o lover of man, make thy face to
shine upon this bread gormsng, and upon this cup fointing, which
we have set upon this spiritual ark of thine: bless he shall bless once
the bread, and hallow Ae shail bless the cup, and cleanse them both
he shall bless once because of both, and change this bread oimting: let it

20 become thy pure body, and what is mingled with this cup
pointing thy precious blood and let it be offered for us all and
be the healing and salvation of our soul and our body and our
spirit. Thou art the king of us all, Christ our God, and to thee
we send up praise and worship and to thy good Father and to

2s the Holy Ghost the lifegiver who is coequal with thee both now
and ever and world without end. Amen.

And then he shall cover the bread and the chalice with a covering and shall bow
to the tabot and the deacon shall bow to the presbyter and they shall bow both
together.

30 And the presbyter shall say in a low voice this prayer which is S. Basil's

Lord our God, who by reason of thine unspeakable love
towards mankind didst sEND thine ONLY SON INTO THE WORLD
to bring back unto thee the lost sheep: we beseech thee, o our
master, turn us not back as we draw nigh to this awful sacrifice

35 without defilement and trusting NOT IN OUR OWN RIGHTEOUS-
NESS BUT ON THY MERCY wherewith thou hast loved our race:
we pray and beseech of thy goodness, o lover of man, that this

The Liturgy of the Abyssinian Facobites 205

mystery when thou hast prepared it for our salvation be not to
us thy servants and all thy people for condemnation, but that it
be profitable for the blotting out of our transgression and the
forgiveness of our negligence. Glory and honour be to thine
holy name both now and ever and world without end. Amen. 5

And the presbyter that assisteth shall say the Absolution of the Son

Lord Lord Jesus Christ the only Son, the Word of the Lord
the Father, who hast broken off from us the bond of our sins
through thy lifegiving and saving sufferings, who didst BREATHE
uPON the face of thine holy disciples and pure ministers SAYING Io
TO THEM RECEIVE THE Hoty GHosT: WHATSOEVER men’s SINS
YE REMIT THEY ARE REMITTED UNTO THEM AND WHOSESOEVER
SINS YE RETAIN THEY ARE RETAINED: thou therefore now,

o Lord, hast vouchsafed unto thy pure ministers that do the
priest’s office at all times in thine holy church that they should 15
remit sin on earth, should bind and loose every bond of
iniquity. Now again we pray and entreat of thy goodness,

o lover of man, in the behalf of these thy servants my fathers
and my brothers and my sisters and of me thy sinful and feeble
servant and of them that bow their heads before thine holy 20
altar: make plain for us the way of thy mercy, break and sever
every bond of our sins, whether we have trespassed against
thee wittingly or unwittingly or in deceit, whether in deed or in
word or through faintheartedness, for thou knowest the feeble-
ness of man. O good lover of man and lord of all creation, 2;
grant us the forgiveness of our sins, bless us and purify us and
free us and set us loose and loose all thy people and here he shall
mention those lately departed, and fill us with the fear of thy name and
stablish us to do thine holy will, o good: for thou art our God
and our Saviour and to thee is fitting the glory and the praise 30
with thy good heavenly Father and the Holy Ghost the life-
giver who is coequal with thee both now and ever and world
without end

May thy servants who have ministered on this day, the
presbyter benediction towards the presbyter, and the deacon benediction 35
towards the deacons, and the priests benediction, and all the people and
mine own neediness also, I thy poor servant benediction towards

206 The Egyptian Rite

himself be absolved out of the mouth of the holy Trinity the
Father and the Son and the Holy Ghost and out of the mouth
of the one holy catholic and apostolic church, and out of the
mouth of the xv prophets and out of the mouth of the xij
5 apostles and out of the mouth of the Ixxij disciples and out of
the mouth of the divine and evangelist Mark the apostle and
martyr and out of the mouth of the archpopes S. Severus
and S. Dioscorus and S. John Chrysostom and S. Cyril and
S. Gregory and S. Basil, out of the mouth of the cccxviij
10 orthodox that assembled in Nicaea and the cl in Constantinople
and the cc in Ephesus and out of the mouth of the honoured
father the archpope abba /ohm and our blessed pope abba
Sinoda and out of the mouth of me also thy sinful and feeble
servant. May they be absolved out of the mouth of our lady
15 Mary parent of God, the new loom. For awful and full of
glory is thy name, o holy Trinity, Father and Son and Holy
Ghost, both now and ever and world without end. Amen.

The deacon shall say
For peaceable holiness we beseech, that the Lord make us
20 peaceable by his own lovingkindness
The people shall say at each pause
Amen. Kiralayéson. Lord have mercy upon us

For our faith we beseech, that the Lord would grant us to be
wellpleasing, to keep the faith in purity
25 For our congregation we beseech, that the Lord would keep us
unto the end in the fellowship of the Holy Ghost
For the patience of souls we beseech, that the Lord vouchsafe
us the perfection of patience in all our tribulation
For the holy prophets we beseech, that the Lord number us
30 with them
For the holy apostles we beseech, that the Lord grant us to
be wellpleasing even as they were wellpleasing and
apportion unto us a lot with them
For the holy martyrs we beseech, that the Lord grant us to
35 perfect the same conversation
For our archpope abba Matthew and our blessed pope abba
Sinoda we beseech, that the Lord grant them unto us long

The Liturgy of the Abyssinian Facobites 207

time, that with understanding they rightly speak the word
of faith in purity without spot for that they are the guardians
of the church

For the presbyters we beseech, that the Lord never take from
them the spirit of priesthood, the zeal and fear of him 5
unto the end and that he vouchsafe them <the fruit of)
their labour

For the deacons we beseech, that the Lord grant them to run
a perfect course and to draw nigh unto their work in
holiness and that he remember their love 10

For the subdeacons and the anagnosts and the singers we
beseech, that the Lord grant them to perfect the zeal of
their faith

For the widows and the celibates we beseech, that the Lord
hear their prayer and vouchsafe them abundantly in their 15
hearts the grace of the Holy Ghost and accept their labour

For the virgins we beseech, that the Lord grant them the crown
of virginity and that they be unto the Lord children and
daughters and that he accept their labour

For the ascetics we beseech, that the Lord grant them to receive 20
their reward through abstinence

For the laity and faithful men we beseech, that the Lord grant
them a share in the washing away of sin and seal them
with the seal of sanctification

For our king John we beseech, that the Lord vouchsafe him 25
much peace in his days

For the judges and those who are in authority we beseech, that
the Lord give them wisdom and the fear of him

For all the world we beseech, that the Lord prevent the thought
thereof and put into the mind of all and each to desire that 30
which is good and expedient

For them that travel by sea or in the desert we beseech, that
the Lord guide them with a merciful right hand

For the excommunicate we beseech, that the Lord grant them
patience and wholesome discipline and vouchsafe that their 35
labour be perfected

For the sad and sorrowful we beseech, that the Lord give them
perfect consolation

208 The Egyptian Rite

For the hungry and thirsty we beseech, that the Lord give them
their daily food
For prisoners we beseech, that the Lord loose them from their
bonds
5 For captives we beseech, that the Lord restore them to their
country in peace
For those of the christian congregation who are fallen asleep
we beseech, that the Lord vouchsafe them a place of rest
For the sick and suffering we beseech, that the Lord heal them
10 speedily and send upon them LOVINGKINDNESS AND MERCY
For those of our fathers and our brothers and our sisters who
have trespassed we beseech, that the Lord cherish not
anger against them but grant them rest and relief from his
wrath
15 For the rains we beseech, that the Lord send rain on the place
that needeth it
For the waters of the rivers we beseech, that the Lord fill them
with water of life unto due measure and limit
For the fruit of the earth we beseech, that the Lord give to the
20 earth her fruit for sowing and for harvest
And all of us who ask and beseech in prayer may he clothe with
the spirit of peace and vouchsafe us to draw nigh and ask
the Lord that he hear and accept
Let us therefore rise up in the Holy Ghost that we may have
25 knowledge and grow in his grace and glory in his name
and be BUILT UP UPON THE FOUNDATION OF THE PROPHETS
AND APOSTLES
Let us draw nigh and ask the Lord that he hear and accept our
prayer
30 For our thanksgiving we beseech, that the Lord write our

petition IN THE BOOK OF LIFE and the eternal God ~

remember us in the restingplace of saints in his own light

For those of our brethren and sisters who lag behind we

beseech, that the Lord grant them to have a fervent desire

35 and turn away from them the bondage of this world and
give them a good conscience and love and good hope

For the sake of the body and blood of the Son of God so be it,

so be it.
And then the people shall stand up.

eT

The Liturgy of the Abyssinian Facobites 209

«MASS OFTHE CATECHUMENS)
(THE CENSING)

And the priest shall take grains of incense in his right hand and the censer in the
left, and uf there be a pope present he shall bring unto him the incense and the censer
to bless them, and if there be no pope present he shall bless them himself, making 5

mention of the current year of grace and of the beginning of night and day

And the priest shall say this
I pray and beseech thee, o Lord our God, as thou wast well-
pleased with the offering of Abel thy beloved and the oblation
of Enoch and of Noah and the incense of Aaron and Samuel to
and Zacharias: in like manner accept from us this incense as —
a sweetsmelling savour for the remission of our sins and forgive
all thy people their trespass: for thou art merciful and to thee
glory is fitting with thine only Son and the Holy Ghost both
now and ever and world without end. Amen 15
and then he shall cast the incense saying
Blessed be the Lord the almighty Father
The people shall say
Amen
The assistant shall say 20

And blessed be the only Son our Lord Jesus Christ
who was made man of Mary the holy virgin for our salvation
The priest shall say
And blessed be the Holy Ghost the Paraclete
who strengtheneth us all 25

Glory and honour be to the Holy Trinity
the Father and the Son and the Holy Ghost
both now and ever and world without end. Amen

I WILL OFFER UNTO THEE INCENSE WITH RAMS: ALL THY
GARMENTS SMELL OF MYRRH ALOES AND CASSIA: LET MY 30
PRAYER BE SET FORTH IN THY SIGHT AS THE INCENSE

Yet again we offer unto thee this incense for the remission of
my sins and the trespass of thy people

For blessed and full of glory is thine holy name, Father and
Son and Holy Ghost, both now and ever and world without 35
end. Amen

P

210 The Egyptian Rite

Lauds of the angels singing in the highest
Halleluia to the Father: halleluia to the Son:
halleluia to the Holy Ghost
Worship we the Father: worship we the Son:
: worship we the Holy Ghost
three in one and one in three

Prayer of the Incense

O eternal God, THE FIRST AND THE LAST, which hath neither
beginning nor end, which is GREAT IN his COUNSEL and MIGHTY
10 IN his work and righteous in his purpose and strong in his
might, WHICH IS AND Is TO BE in all things: be with us in this
hour and STAND IN THE MIDST OF us all and purify our hearts
and sanctify our souls and our flesh and wash us from all our
sins which we have done wittingly or unwittingly: grant us to
15 offer before thee a reasonable oblation and an oblation of
blessing, the which thou wilt make to ENTER IN WITHIN the
inner chamber of THE VEIL, the holy of holies thy dwelling-

place
and here he shall compass the tabot three times saying

20 We pray thee, o Lord, and beseech thee that thou remember
the one holy apostolic church which reacheth from one end of

the world to the other
The deacon shall say

Pray for the peace of the church, one holy apostolic orthodox

25. in the Lord
The priest shall say

Remember, o Lord, the honoured father our archpope abba
Matthew and our blessed pope abba Szmoda and all orthodox
bishops presbyters and deacons. Aud if he (the archpope) be entered into

30 vest he shall say Rest, o Lord, the soul of our father the archpope
abba VV and make him to dwell in the kingdom of heaven with
the righteous: seat for us on his throne in his stead a Goop
SHEPHERD and let us not be LIKE a flock HAVING NO SHEPHERD
and let not the ravenous wolf make ravin of us nor alien folk

35 that are contrary to us reproach us

The deacon shall say
Pray for our archpope abba Matthew and for our blessed pope
abba Sinédda and for all orthodox bishops presbyters and
deacons

The Liturgy of the Abyssinian Facobites 211

The priest shall say
Remember, Lord, our congregation, bless them and make
them to be neither separated nor estranged: make them an
house of prayer, an house of purity and an house of blessing:
vouchsafe it, Lord, unto us thy servants and to them that shall
come after us, unto eternal days vouchsafe it

ou

The deacon shall say
Pray for our congregation which is the keeping of us all

The priest shall say

Arise, Lorp my Gop, AND LET THINE ENEMIES BE SCATTERED Io

AND LET ALL THEM THAT HATE thine holy and blessed name
FLEE BEFORE THEE, but let thy people who do thy will be
blessed with blessings THOUSAND THOUSANDS AND TEN THOUSAND
TIMES TEN THOUSAND: through thine only Son through whom to
thee with him and with the Holy Ghost be glory and dominion
both now and ever and world without end. Amen.

_—
or

The deacon shall say
Stand up
The people shall say
Lord have mercy upon us 20
The priest shall say
Peace be unto you all
The people shall say
With thy spirit
The priest shall say on every great day and on the first day of the week 25
Worship we
the people shall say
the Father and the Son and the Holy Ghost three in one
The priest shall say
Peace be unto thee . 30
the people shall say
holy church, dwellingplace of the godhead
The priest shall say
Pray for us
the people shall say

ae
we

virgin Mary parent of God
F 2

“Poe ee

212 The Egyptian Rite

The priest shall say
Thou art
the people shall say
THE GOLDEN CENSER which didst bear the live coal of fire.
5 Blessed is he that receiveth out of the sanctuary him that
forgiveth sin and blotteth out error, who is God’s Word that

was made man of thee, who offered himself to his Father for

incense and an ACCEPTABLE OFFERING
We worship thee, Christ, with thy good heavenly Father and
10 thine Holy Spirit the lifegiver, for thou didst come and save us.

{THE LECTIONS)
{1. Epistle of 8. Paul)
The assistant shall say

Lord of knowledge, declarer of wisdom who hast revealed to
15 us what was hidden in the depth of darkness, giver of a word of
gladness to them that proclaim the greatness of thy power:
thou it was that after thy great goodness didst call Paul wHo
WAS BEFORE A PERSECUTOR and didst make him a CHOSEN
VESSEL and wast wellpleased with him that he should become
20 an apostle and a PREACHER OF THE GOSPEL OF thy KINGDOM,
a summoner thereunto, o Christ our God. Thou art a lover of
man, o good: vouchsafe us a mind without distraction and
a pure understanding that departeth not from thee, that we
may both perceive and know how great is thine holy teaching
25 which is now read to us out of him: and as he was like unto
thee, o prince of life, so make us also meet to be like unto him
in deed and in faith and to praise thine holy name and glory
in thy precious cross at all times: for thine is the kingdom, the
might, the majesty and the sovereignty, the honour and the
30 glory world without end. Amen.
The deacon shall say going forth

Every one THAT LOVETH NOT ouR Lorp and our God and our
Saviour Jesus Christ and believeth not in his birth of

Mary the holy virgin, in the *twofold® ark of the Holy

35 Ghost, until HIS COMING again, as saith Paul, LET HIM BE

ANATHEMA

® or second.
£

The Liturgy of the Abyssinian Facobites 213

and then he shall read the Epistle of Paul

{TuIs KNOW ALSO THAT IN THE LAST DAYS ........ TO THE
KNOWLEDGE OF THE TRUTH. 2 77m. itt 1-7}.
And then the priest while censing shall say to the presbyter
Accept me, o my father presbyter 5
And he too shall answer him saying

The Lord accept thine oblation and smell the savour of thine incense as he did
accept the oblation of Melchizedek and the incense of Aaron and Zacharias.

And after this he shall lay his hand upon the deacons and say the blessing of
Paul: and then over the people he shall say 10

_ The Lord bless
And this, going round to the several doors
Glory and honour to the holy Trinity the Father and the Son
and the Holy Ghost both now and ever and world without end.

Amen 15
and then he shall say

O Lord our God, who of old didst make the wall of Jericho
to fall down by the hand of Joshua thy servant: in like sort
now make the wall of the sin of these thy servants and thine
handmaids to fall down by the hand of me thy servant 20

and then turning back he shall offer incense upon the altar saying

O accepter of penitence and remitter of sin, Jesus Christ,
remit my sin and the sin of all thy people: accept the penitence
of these thy servants and thine handmaids and make the light of
thy grace to shine upon them for thine holy NAmr’s sake By 25
WHICH We ARE CALLED: through whom to thee with him and
the Holy Ghost be glory and dominion both now and ever and
world without end. Amen.

The deacon entering after the reading of Paul shall say
The blessing of the Father and the bounty of the Son and the 30
gift of the Holy Ghost who came down upon the apostles
in the upper room. of holy Sion, in like sort come down
and be multiplied upon us. Amen
The people shall say

Holy apostle Paul, goodly messenger, healer of the sick, thou 35
hast received the crown: pray and intercede for us: cause our
souls to be saved in the multitude of his lovingkindness and his

mercy for his holy name’s sake.

10

105)

2

o

we
Qe

35

214 The Egyptian Rite

{2. The Catholic Epistle)

The deacon shall say
Stand up for prayer
The people shall say
Lord have mercy upon us
The priest shall say
Peace be unto you all
The people shall say
With thy spirit
The priest shall say
O eternal God, THE FIRST AND THE LAST, which hath neither
beginning nor end, he that is GREAT IN his COUNSEL and MIGHTY
IN his work and wise in his purpose, who is in all things: we
pray thee, Lord, and beseech thee that thou be with us in this
hour: make thy face to shine upon us and abide with us in the
midst of us: purify our hearts and sanctify our souls and remit
our sin which we have done with our will or without our will :
make us, Lord, to offer unto thee a pure oblation, a reasonable
offering and spiritual incense: let it enter into the holy temple
of thine holiness: through thine only Son our Lord through
whom to thee with him and with the Holy Ghost be glory and
dominion both now and ever and world without end. Amen.
The subdeacon going out shall say

The word from the Epistle of {James} disciple and apostle of
our Lord Jesus Christ. His prayer and his blessing be with
us. Amen

‘Go TO NOW, YE RICH MEN ......... UNTO THE COMING OF
THE Lorp 5S. James v 1-7}
and after reading when he goeth in he shall say

O my brethren, LovE NOT THE WORLD NEITHER THE THINGS
THAT ARE IN THE WORLD: FOR ALL THAT IS IN THE WORLD,
THE LUST OF THE FLESH AND THE LUST OF THE EYES AND THE
PRIDE OF LIFE, IS NOT OF THE FATHER BUT IS OF THE WORLD:
AND THE WORLD PASSETH AWAY AND THE LUST THEREOF, for
all is passing, BUT HE THAT DOETH THE goodpleasure or Gop
ABIDETH FOR EVER ;

(oh oe ae

7

The Liturgy of the Abyssinian Facojttes 215

The people shall say

Holy consubstantial Trinity, preserve our congregation for
thine holy elect disciples’ sake: comfort us in thy loving-
kindness for thine holy name’s sake.

(3. The Acts of the Apostles)

The deacon shall say
Stand up for prayer
The people shall say
Lord have mercy upon us
The priest shall say
Peace be unto you all
The people shall say
With thy spirit
The priest shall say

Our Lord and our God, thou it was that didst reveal to thine
holy apostles the mystery of the glorious gospel of thy Messiah

and didst give them the great and immeasurable cirt that is or

thy GRACE and didst send them to proclaim in all the ends of the
world the inscrutable riches of thy grace through thy mercy :

we pray thee also and beseech thee, our Lord and our God, .

that thou wouldest make us meet for AN INHERITANCE and A POR-
TION with them that we may walk in their ways and follow
in their footsteps: and vouchsafe us at all times to imitate them
and to continue in their love and to have fellowship with them
in their labour in godliness: and do thou keep thine holy
church benediction Which thou hast founded by their means and
bless benediction the sheep of thy flock and increase this VINE
benediction Which thou hast PLANTED with THY RIGHT HAND;
through Jesus Christ our Lord through whom to thee with him

and with the Holy Ghost be glory and dominion both now and ;

ever and world without end. Amen.
The assistant presbyter shall say
A pure fountain which is from the pure fountains of the law,
to wit the history of the Acts of the pure Apostles. The
blessing of their prayer be with us. Amen

~
u

bo
(e)

25

35

216 The Egyptian Rite

{Now As SOON AS IT WAS DAY...... GREW AND MULTIPLIED
Acts xtt 18-24}
and after reading he shall say
Full and great and exalted is the word of the Lord and it
5hath increased in his holy church and many are they that
believe in our Lord Jesus Christ to whom be glory world
without end. Amen
The people shall say
Ho.y HoLy HOLy art thou, God the Father almighty
10 Hoy HOLY HOLY art thou, only Son
which art the living Word of the Father
Hoty HOLY HOLY art thou, Holy Ghost
which knowest all things.

(The Incense and the Trisagion)
15 And then the priest shall cast the incense saying
Glory and honour be to the holy Trinity the Father and the
Son and the Holy Ghost both now and ever and world without
end. Amen

and then the priest shall say this prayer following, standing before the altar
20 Lord our God who didst accept the sacrifice of our father
Abraham and im the stead of Isaac didst prepare and send
down to him a ram for his ransom: even so, o our Lord,
accept from us our oblation and this savour of our incense
and send unto us from on high in recompense thereof the
25 riches of thy lovingkindness and thy mercy that we may
become pure from all illsavour of our sins and make us meet
to minister before thy glorious purity, o lover of man, IN
RIGHTEOUSNESS AND IN PuRITY all the days of our life in joy
and in rejoicing :
30 and then he shall say
We pray thee, o Lord, and beseech thee that thou remember
as before (pp. 210 sq.)
The priest shall say
Hail, o thou of whom we ask salvation, o holy praiseful ever-
35 virgin parent of God, mother of Christ : offer up our prayer on
high to thy beloved Son that he forgive us our sins
Hail, o thou who barest for us the very light of righteousness,
even Christ our God: o virgin pure, plead for us unto our Lord
that he show mercy unto our souls and forgive us our sins

— sls tin

Q. eae ee

The Liturgy of the Abyssinian Facobites 217

Hail, o virgin pure, Mary holy parent of God, very pleader
for the race of mankind, plead for us before Christ thy Son, that
he vouchsafe us remission of our sins

Hail, o virgin pure, very queen: hail, o pride of our kind:
hail, o thou that barest for us Emmanuel: we pray thee that 5
thou remember us, o very mediatress, before our Lord Jesus
that he forgive us our sins.

And then the priests shall go forth outside of the veil and shall chant saying
This is the time of blessing, this is the time of choice incense,
the time of the praise of our Saviour, lover of man, Christ. 10
The incense is Mary: the incense is he who was in her womb
which is fragrant: the incense is he whom she bare: he came
and saved us, the fragrant ointment Jesus Christ. O come let
us worship him and keep his commandments that he forgive us

our sins

To Michael was given mercy, and gladtidings to Gabriel
and a heavenly gift to Mary virgin. To David was given
understanding, and wisdom to Solomon and an horn of
oil to Samuel, for he was the anointer of kings. To our
father Peter were given the keys, and virginity to John 20
and apostleship to our father Paul, for he was the light
of the church

The fragrant ointment is Mary: for he that was in her womb,
who is more fragrant than all incense, came and was made flesh
of her. In Mary virgin pure the Father was wellpleased and 2;
he decked her for a tabernacle for the habitation of his well-
beloved Son

To Moses was given the law, and the priesthood to
Aaron: to Zacharias the priest was given the choice
incense. They made the tabernacle of the testimony 30
according to the word of the Lord and Aaron the priest in
the midst thereof made the choice incense to go up

The seraphin worship him and the cherubin glorify him:
they cry saying Hoty HoLy HOLY Is THE LorD among the
thousands and praised among the tens of thousands 35

15

Thou art the incense, o our Saviour, for thou didst come
and save us
Have mercy upon us, o Lord.

218 | The Egyptian Rite

In the tone of araray

Hoty God, HoLy mighty, HoLy living immortal
®{who was born of Mary the holy virgin,
have mercy upon us, o Lord
Hoty God, HoLy mighty, Hoty living immortal
who was baptized in Jordan and was hung on the
tree of the cross,
have mercy upon us, o Lord
Hoty God, HoLy mighty, Hoty living immortal
ad who rose from the dead the third day,
ascended with glory into heaven and sat down at the right
hand of his Father,
shall come again with glory to judge the quick and the dead,
. have mercy upon us, o Lord
15 Glory be to the Father, glory be to the Son,
glory be to the Holy Ghost
both now and ever and world without end
Amen and amen: so be it, so be it]®

And after finishing this they shall say
20 O holy Trinity, pity us: o holy Trinity, spare us:
o holy Trinity, have mercy upon us.
The priest shall say
Hai, o Mary, FULL OF GRACE
the people shall say
THE LorRD IS WITH THEE
The priest shall say

i>)

wr

BLESSED ART THOU AMONG WOMEN
the people shall say
AND BLESSED IS THE FRUIT OF THY WOMB
30 The priest shall say
Pray and intercede for us with thy beloved Son
the people shall say
that he forgive us our sins.
And then he shall bless the chanting priests each in his turn,

a unto the end thereof A.

The Liturgy of the Abyssinian Yacobites 219

The priest shall say

Glory and honour to the holy Trinity, the Father and the
Son and the Holy Ghost, now and ever and world without end.

(4. The Gospel)
The deacon shall say
Stand up for prayer
The people shall say
Lord have mercy upon us
The priest shall say
Peace be unto you all
The people shall say
With thy spirit
The priest shall say
Lord Lord Jesus Christ our God, who saidst to thine holy
disciples and thy pure apostles MaNy PROPHETS AND
RIGHTEOUS MEN HAVE DESIRED TO SEE THE THINGS WHICH YE
SEE AND HAVE NOT SEEN THEM and have desired TO HEAR THE
THINGS WHICH YE HEAR AND HAVE NOT HEARD THEM: AND
BLESSED ARE YOUR EYES that have SEEN AND YOUR EARS that
have HEARD: like them do thou make us also meet to hear
and to do the word of thine holy gospel through the prayer
of the saints
The deacon shall say
Pray on account of the holy Gospel
The priest shall say
Remember again, Lord, them that have bidden us to remem-
ber them in the time of our prayer and our supplication
wherewith we make request of thee, o Lord our God. Give
rest to them that have fallen asleep before us: heal speedily
them that are sick: for thou art the life of us all and the hope
of us all and the deliverer of us all and the raiser up of us all
and to thee we send thanksgiving unto highest heaven world
without end.

The deacon shall speak before the Gospel signifying what he is going to proclaim
on the several days.

The priest shall cast the incense once as before and after that he shall say
this following

And the Lord most high Biess us all and sanctify us witu

15

zO

39

35

220 _ The Egyptian Rite

ALL SPIRITUAL BLESSING and make our entry into his holy
church to be joined with <the entry of) his holy angels who
chant unto him with fear and with trembling and glorify him at
all times and all hours world without end

5 And then the priest shall compass the tabdt once with the taper before him and the
Gospel behind him and making the sign of the cross with the censer towards the
Gospel he shall say

Blessed be the Lord the Father almighty
The assistant shall say
10 Give thanks unto the Father
The priest shall say
And blessed be the only Son our Lord Jesus Christ
The assistant shall say
Give thanks unto the Son
15 The priest shall say
And blessed be the Holy Ghost the Paraclete
The assistant shall say

Give thanks unto the Holy Ghost.

The deacon shail say
20 Stand up and hearken to the holy Gospel, the message of
our Lord and our Saviour Jesus Christ
The priest shall say

The holy Gospel which {Luke} preached, the word of the
Son of God
25 The people shall say
Glory be to thee, Christ my Lord and my God, at all times
a@f{Q MAGNIFY THE LoRD oUR GOD AND FALL DOWN BEFORE
HIS FOOTSTOOL: FOR HE IS HOLY Ps. xcix 5 }*

The assistant priest shall say in a low voice
30 O FAR FROM ANGER AND ABUNDANT IN MERCY AND RIGHTEOUS
indeed, receive our prayer and our supplication and our

® The proper is given in the Lectionary. The Liturgy has: S1inG WE MERRILY
UNTO GOD OUR STRENGTH: MAKE A CHEERFUL NOISE UNTO THE GoD oF JACOB.
TAKE THE PSALM, BRING HITHER THE TABRET: THE MERRY HARP WITH THE
Lute. In Lent [instead of Sing we merrily D E] In the gospel thou hast shown
us the way and in the prophets thou hast comforted us. O thou who hast
brought us nigh unto thyself, glory be tothee. [And they shall kiss the Gospel
by their several ranks FE).

The Liturgy of the Abyssinian Facobites 221

humility and our penitence and our confession toward thine
ark and thine holy altar heavenly stainless and spotless : make
us meet to hear the word of thine holy gospel and to keep thy
commandments and thy testimony, and bless us that we may
bear fruit, for one thirtyfold and sixtyfold and an hundredfold = 5
Remember, Lord, the sick of thy people: visit them in thy
lovingkindness and heal them. Remember, Lord, our fathers
and our brethren who are gone to sojourn abroad: bring them
back to their dwellingplace in safety and peace. Remember,
Lord, the downcoming of the rains and the waters of the to
rivers: bless them. Remember, Lord, the seed and the fruit
of the fields: make them abundant. Remember, Lord, the
sweetness of the airs and the fruits of the earth: bless them.
Remember, Lord, the safety of man and of beast. Remember,
Lord, the safety of thine own holy church and of all orthodox 15
cities and countries. Remember, Lord, our king John lover of
God and keep him in peace and health. Remember, Lord, our
fathers and our brethren who have fallen asleep and are gone
to their rest in the orthodox faith: give them rest. Remember,
Lord, them that have presented unto thee this incense and 20
oblation ®and those also for whom they” offered and those
who ¢brought¢ it from them: grant them all the recompense in
heaven and comfort them after all tribulation. Remember,
Lord, all captives and bring them again in peace to their cities.
Remember, Lord, thy poor servants who are in torment. 25
Remember, Lord, the afflicted and distressed. - Remember,
Lord, the catechumens of thy people and teach them and
stablish them in the right faith: banish from their heart all
remains of idolatry: stablish in their heart thy law and the
fear of thee, thy commandment and thy righteousness and 3°
thine ordinance: grant them to KNOW THE CERTAINTY OF THE
word WHEREIN THEY HAVE BEEN INSTRUCTED and when they
have been instructed make them all meet for the new birth
and for the remission of their sin and prepare them to be an
ark for thine Holy Spirit: through the grace and lovingkind- 35
ness of thine only Son, lover of man, our Lord and our God |

«® —and those also for whom they offered D.
> they E: I AB. ¢ DE: corrupt in AB.

222 The Egyptian Rite

and our Saviour Jesus Christ, through whom to thee with him
and with the Holy Ghost the lifegiver who is coequal with thee
in godhead *glory and honour and majesty are fitting® both
now and ever and world without end. Amen.

2 The priest that reads the Gospel shall say
Bless, Lord, through the Gospel of {Luke} the disciple and
apostle of our Lord Jesus Christ the Son of the living God:
to him be glory continually world without end. Amen
and then the priest shall read the Gospel
1o { THE SAME DAY THERE CAME,..... AGAIN TO THESE THINGS
S. Luke xttt 31-xiv 6}
When the Gospel is read the priest shall say at the end of each Gospel
distinguishing the several Gospels
Luke's IT IS EASIER FOR HEAVEN AND EARTH TO PASS THAN
15 FOR ONE TITTLE OF THE LAW and the prophets To FAIL, said
the Lord to his disciples >
The people shall say at each Gospel in tone as follows
Luke's WHO IS LIKE UNTO THEE, O LORD, AMONG THE GODS?
Thou it is that Do—sT wonpDERS: thou didst sHow thy POWER
20 UNTO thy PEOPLE and didst save thy people with thine arm:
thou wentest into hades and broughtest up thence them that were
in captivity and didst desire us again to be set free, for thou
didst come and save us. For this cause we glorify thee saying
Biessed art thou, our Lord Jesus Christ, for thou didst come
25 and save us°¢.

The deacon shall say
Go forth, ye catechumens.

® CE: wanting in ABD.

> The forms for the other Gospels are given in the text thus: Matthew's
HEAVEN AND EARTH SHALL PASS AWAY BUT MY WORD SHALL NOT PASS AWAY,
said the Lord to his disciples. Mark’s HE THAT HATH EARS TO HEAR LET HIM
HEAR. John’s HE THAT BELIEVETH ON THE SON HATH EVERLASTING LIFE,

© The responses for the other Gospels are : Matthew's We believe in the very
Father and we believe in the very Son and we believe in the very Holy Ghost:
we verily believe in their Trinity. Mark's And they, the cherubin and seraphin,
offer up glory to him saying Hoty HoLy HoLy art thou, Lord, the Father and
the Son and the Holy Ghost. John’s IN THE BEGINNING WAS THE WORD: THE
Worp was the Word of Gop: tHE WoRD WAS MADE FLESH AND DWELT AMONG
US AND WE BEHELD HIS GLORY, THE GLORY AS OF THE ONLYBEGOTTEN OF HIS
FaTHER: the living Word of the Father and the lifegiving Word, the Word of
God, rose again and his flesh was not corrupted.

|
,
3
|

ee a

7

The Liturgy of the Abyssinian Facobites 223

«MASS OF THE FAITHFUL)

(THE PRAYERS)
«The deacon)
Stand up for prayer
The people shall say 5
Lord have mercy upon us
The priest shall say
Peace be to you all
The people shall say
With thy spirit 10
The priest shall say
Again let us beseech the almighty Lord the Father of the
Lord and our Saviour Jesus Christ. We ask and entreat of
thy goodness, o lover of man: remember, Lord, the peace of
the church holy one apostolic which reacheth from one end 15
of the world to the other
The deacon shall say

Pray for the peace of the one holy apostolic church orthodox
in the Lord

The priest shall say 20
All the people and all the flocks bless thou: the peace that is
from heaven send thou into the hearts of us all and the peace
of our life vouchsafe us therein. Vouchsafe peace to our king
John, to his palace and to his armies and to his princes and to
his nobles and to the multitude of our neighbours at home and 2;
abroad : adorn them with all peace. O KING OF PEACE, GIVE US
PEACE FOR THOU HAST GIVEN US ALL THINGS: POSSESS US,
o Lorp, and requite us, FOR BESIDE THEE WE KNOW NONE
OTHER: WE MAKE MENTION OF THINE holy NAME and call upon
it that our soul may live through the Holy Ghost and that the 30
death of sin have not dominion over us thy servants and all
thy people

The people shall say

Kiralayéson.
The deacon shall say 35
Stand up for prayer |

224 The Egyptian Rite

The people shall say
Lord have mercy upon us
The priest shall say
Peace be unto you all
= t The people shall say
With thy spirit
The priest shall say
And again let us beseech the almighty Lord the Father of
the Lord and our Saviour Jesus Christ for the blessed pope
10 abba Matthew that he truly preserve him to us for many years
and in peaceful days to fulfil the office of the priesthood which
thcu hast committed unto him. The Lord our God who is rich
in grace vouchsafe it
The deacon shali say
15 Pray for our archpope abba Matthew lord archbishop of the
great city of Alexandria and for the head of the city of our
fathers the blessed pope abba Sinédda and all orthodox
bishops presbyters and deacons
The priest shall say
20 Lord our God who art almighty, we pray and beseech thee for
our blessed pope abba Szxoda@ that thou truly preserve him for
many years in peaceful days fulfilling the office of the priest-
hood which thou hast committed unto him, with all orthodox
bishops presbyters and deacons and with all the entire congre-
25 gation of the one holy catholic church: and the prayer also
which he shall make on our behalf and on behalf of all thy
people do thou accept: open to him the treasurehouse of thy
blessing. Furthermore vouchsafe him abundantly the grace of
the Holy Ghost: pour upon him from heaven thy blessing that
30 he may bless thy people: and all his enemies visible and
invisible do thou subdue and BRUISE UNDER his FEET SHORTLY :
but himself do thou still preserve unto us, unto thine holy church,
in thy priesthood: through thine only Son through whom to
thee with him and with the Holy Ghost be glory and dominion
35 both now and ever and world without end. Amen.
The deacon shall say

Stand up for prayer

'
e
-
se
#
q
be.
ig
f

The Liturgy of the Abyssinian Yacobites 225

The people shall say
Lord have mercy upon us
The priest shall say

Peace be unto you all
The people shall say 5
With thy spirit
The priest shall say
And again let us beseech the almighty Lord the Father of
the Lord and our Saviour Jesus Christ: we pray and implore
of thy goodness, o lover of man: remember, Lord, our congre- 10
gation: bless thou them
blessing with the figure of the sign of the cross
The deacon shall say*
Pray for this holy church and our congregation therein
The priest shall say 15
and make them to be to thee without hindrance and without
intermission doing thine holy and blessed will: an house
of prayer, an house of purity and an house of blessing
vouchsafe, Lord, unto us thy servants, and to them that
shall come after us unto eternal days vouchsafe it. And the 20
priest shall cense the altar saying ARISE, LORD my Gop, AND LET
THINE ENEMIES: BE SCATTERED AND LET all THEM THAT HATE
thine holy and blessed name FLEE BEFORE THEE: while speaking he
shail sign with the censer over the people and bow three times but let thy
people be blessed with blessings a thousand thousand and ten 2;
thousand times ten thousand: through the grace and loving-
kindness of the lover of man thine only Son our Lord and our
God and our Saviour Jesus Christ through whom to thee with
him and with the Holy Ghost be glory and dominion both now
and ever and world without end. Amen. 3°

(THE CREED)
The deacon shall say

Speak we all in the wisdom of the Lord
Answer ye the prayer of faith

* End of f. 43: the next folio (from here to p. 226 1.34) is misplaced and
bound up as f.52 in A.

Q

- 226 The Egyptian Rite

The people shall say

We believe in one God the Lord the Father almighty, maker
of the heavens and the earth, the visible and the invisible.
And we believe in one Lord Jesus Christ the only Son of the

5 Father, who was with him BEFORE THE WORLD WAS CREATED,
light of light, God of very God, begotten not made, equal with the
Father in his godhead: by whom all things were made but
WITHOUT HIM WAS NOT ANYTHING MADE, neither in heaven nor
in earth: who for us men and for our salvation came down

10 from heaven and was incarnate of the Holy Ghost and of Mary,
of the holy virgin : he was made man and was crucified for us
in the days of Pontius Pilate, he suffered and died and was
buried and rose again from the dead the third day, as it is
written in the holy scriptures: he ascended with glory into the

15 heavens and sat down on the right hand of his Father: he shall
come again with glory to judge the quick and the dead and of
his kingdom there shall be no end. And we believe in the
Holy Ghost the Lord, the giver of life, who proceedeth from
the Father: we worship and glorify him with the Father and

20 the Son: who spake by the prophets. And we believe in one
holy church catholic apostolic and we believe in one baptism
for the remission of sin and we look for the resurrection of the
dead and the life to come world without end. Amen.

{THE LAVATORY)
25 And then he shall take away the covering of the paten with his hand.
And then the priest shall wash.

Ana after washing he shall say the following while he sprinkles water with the
moisture of his hand turning his face to the west

If there be any who is pure let him receive of the host and

30 whoso is not pure let him not receive, that he be not consumed
in the fire of the godhead, whoso hath revenge in his heart and
whoso hath an alien mind by reason of unchastity. J AM PURE
FROM THE BLOOD OF you ALL*and from your sacrilege against
the body and blood of Christ: I have nought to do with your
3s reception thereof: I am pure of your error, and your sin will |
return upon your own head if ye receive not in purity.

“— ee eee ee ee

=

T OEY Me ee nS

The Liturgy of the Abyssinian Facobttes 227

(THE KISS OF PEACE)
The deacon shall say
Stand up for prayer
The people shall say
Lord have mercy upon us
The priest shall say
Peace be unto you all
The people shall say
With thy spirit
The priest shall say the prayer of the Kiss, of Basil 10

n

Lorp great eternal, which FORMEDST MAN INCORRUPT, thou
didst abolish death, that.came at first INTO THE WORLD THROUGH
ENVY OF Satan, by the advent of thy living Son our Lord and
our God and our Saviour Jesus Christ and didst fill all the
earth with thy peace which is from heaven, wherein the armies 15
of heaven glorify thee saying

GLory TO GoD IN HEAVEN AND ON EARTH PEACE, HIS
GOODWILL TOWARDS man
The people shall say in like manner: the priest shall say
O Lord, in thy goodwill fill our hearts and purify us from all 20
filthiness and from all *lasciviousness® and from all revenge and
envy and from all wrongdoing and from the remembrance of ill
which clothes with death. Make us all meet to SALUTE ONE
ANOTHER WITH AN HOLY KISS
The deacon shail say 25
Pray for perfect peace and love
SALUTE ONE ANOTHER WITH AN HOLY KISS
The people shall say
Christ our God, make us meet TO SALUTE ONE ANOTHER WITH
AN HOLY KISS 30
The priest shall say
and to partake without condemnation of thine holy immortal
heavenly gift: through Jesus Christ our Lord through whom
to thee with him and with the Holy Ghost be glory and
dominion both now and ever and world without end. Amen. 35

® DE: corrupt in AB.
Go:2

io

The Egyptian Rite

{<ANAPHORA)

{THE THANKSGIVING)
The priest shall say
Tue LorpD BE WITH YOU ALL
The people shall say
WITH THY SPIRIT
The priest shall say
Give ye thanks unto our God
The people shall say
It is right, it is MEET
The priest shall say
Lift up your hearts
The people shall say
We lift them up unto the Lord our God
The Keddasé of the Apostles .
The priest shall say

WE GIVE THEE THANKS, 0 Lorp, in thy BELOVED Son the

Lord Jesus, whom IN THE LAST DAYS thou DIDST SEND unto us,
thy Son the saviour and REDEEMER, THE ANGEL OF thy COUNSEL,

20 who is the Word from thee and THROUGH WHOM thou MADEST

39

35

For

all things by thy will.

{THE INTERCESSION >

The deacon shall say
the sake of our blessed and holy archpope abba Matthew
and the blessed pope abba Simdda while they yet give thee
thanks in their prayer and in their supplication : Stephen
the protomartyr, Zacharias the priest and John the baptist,
and for the sake of all the saints and martyrs who have
gained their rest in the faith: Matthew and Mark, Luke
and John, the iv evangelists: Mary the parent of God:
hear us. For the sake of Peter and Andrew, James and
John, Philip and Bartholomew, Thomas and Matthew,
Thaddaeus and Nathanael and James the son of Alphaeus
and Matthias, the xij apostles: and James the apostle,
the brother of our Lord, the bishop of Jerusalem: Paul

a

TERE IR

‘.

ns re, le ved Oe ee

NON pt Ae Pa a ee

i uh ad

are

The Liturgy of the Abyssinian Facobites 229

Timothy Silas and Barnabas, Titus Philemon Clement,
the Ixxij disciples, the d companions, the cecxviij orthodox :
the prayers of them all come unto us#
And remember thou the catholic apostolic church in peace,
which was made by the precious blood of Christ V 5
Remember thou all archpopes popes bishops presbyters and
deacons and all christian people.

The assistant presbyter shall say the prayer of benediction

O holy Trinity, Father and Son and Holy Ghost, bless thou
benediction thy people, christians beloved, with blessings heavenly 1o
and earthly, and send upon us the grace of the Holy Ghost and
make the doors of thine holy church open unto us in mercy and
in faithfulness. Perfect unto us the faith of the Trinity unto
our last breath

O my master Jesus Christ, visit the sick of thy people: 15
heal them

And guide our fathers and our brethren who have gone forth
and are travelling abroad: bring them back to their dwelling-
place in peace and in health

Benediction Bless the airs of heaven and the rains and the fruits 20
of the earth of this year according to thy grace, and make joy
and gladness perpetual on the face of the earth and stablish
for us thy peace

Turn the heart of mighty kings to deal kindly with us alway.
Give favour to the elders of the church that are gathered in 25
thine holy church, to all, to each by their several names, in
the presence of powerful kings: lift them up

Rest the souls of our fathers and our brothers and our sisters
that have fallen asleep and gained their rest in the faith of
Christ : rest them 30
_ And bless benediction them that occupy themselves with the
incense and the oblation and the wine and the oil and the
chrism and the veils and the books of the lessons and the
vessels of the sanctuary, that Christ our God bring them to
the heavenly Jerusalem 35

And all them that are assembled with us to entreat for

® +and with them do thou visit us B.

.
>

10

15

20

25

30

35

230 The Egyptian Rite

mercy: Christ our God be propitious unto them: and all them
that give alms before thine awful throne, receive them

Lift up every straitened soul, them that are bound in chains
and them that are in exile and captivity and them that are held
in bitter bondage: our God, deliver them in the greatness of
thy mercy

And all them that have entrusted it to us to remember them:
Christ our God, remember them in thine heavenly kingdom.
O Lord, SAVE THY PEOPLE AND BLESS THINE HERITAGE : benediction
GOVERN THEM AND LIFT THEM UP FOR EVER and ever and keep
them in the right faith, in glory and honour all the days of their
life, and endue them with love that is exalted above all under-
standing and above all wisdom

By the intercession and by the supplication which the lady
of us all, thy parent the holy and immaculate Mary, maketh
on our behalf, and by the iv great luminaries, *holy Michael
and Gabriel, Raphael and Suriel, and by the iv incorporeal
creatures, the xx and iv priests of heaven, and our fathers
of exalted memory, Abraham Isaac and Jacob, and S. John

the baptist, and the cxliv thousand holy babes, and our fathers

the elders, the apostles, and S. Mark the evangelist, the Ixxij
disciples, the vij holy children, and S. Stephen the head of
deacons and first martyr, and S. George and S. Theodore and
S. Mercury and S. Basilides and S. Claudius and S. Mennas
and S. Manadeléwis and S. Philotheus and S. Cyriac and all
martyrs, and holy abba Nob virgin and martyr, singular valiant
and courting the battle, and my lord the great and righteous
father abba Antony and our holy fathers the iij Macarii and our
father abba Besdi and our father abba John Kama and our
father abba Pachomius and our father abba Barsiimas and our
father abba Sindda and ‘our father abba Besneda and the
righteous abba Bula, and our holy Roman fathers Maximus
and Demetrius, and the strong and holy abba Moses, the
xl and ix martyrs and all them that wear the cross, righteous
and good, and the angel of this blessed day: their blessing
and the grace of their help be with us world without end

O peaceful king of peace Jesus Christ, thy peace give us and

a —holy B.

ee

ia dali ie ale i57tnd te ba A ed ba > Set PSS

eA ee! 6 eee ieee er Sy he

The Liturgy of the Abyssinian Facobites 231

confirm unto us thy peace and forgive us our sins and make us
worthy that we may go out and come in in peace.

{THE THANKSGIVING CONTINUED)
The priest shall say*
And for these and for them all, rest their soul and he propi- 5
tious unto them, thou who sentest thy Son from heaven into

the bosom of the virgin
The deacon shail say

Ye that sit, stand up
The priest shall say 10
He was carried in the womb, was MADE FLESH and his birth was
revealed of THE Hoty Guost. Unto thee, before whom sTAND
THOUSAND THOUSANDS AND TEN THOUSAND TIMES TEN THOU-
SAND and the holy angels and archangels and thine honourable
creatures that have six wings, the seraphin and cherubin 15
The deacon shall say
Look to the east
The priest shall say
wiTH two of their wings THEY COVER THEIR FACE, WITH
two of their wings THEY COVER THEIR FEET, AND WITH TWO 20
wings THEY FLY from end to ends of the world
The deacon shall say
Give we heed
The priest shall say
Continually therefore as they all hallow thee and praise, with 25
all them that hallow thee and praise thee, receive our hallowing
also which we utter unto thee: Hoty HoLy HoLty LorD oF
SABAOTH: the heavens and THE EARTH are wholly FULL of
THE HOLINESS OF thy GLORY
The deacon shall say 30
Answer ye
The people shall say
Hoty HoLy HOLY LoRD OF SABAOTH
the heavens and THE EARTH are wholly FULL of THE
HOLINESS OF thy GLORY 35

® +4n a loud tone D.

232 The Egyptian Rite

And here the priest shall sign first over himself and again over the people
and then also over the ministers
Truly the heavens and EARTH are FULL OF THE HOLINESS
OF THY GLORY in our Lord and our God and our Saviour
5 Jesus Christ thine holy Son. He came and was born of the
virgin, that he might fulfil thy will and make a people for thee.
Here the censing. He stretched out his hands to the passion,
suffering to save the sufferers that trust in thee: who was
delivered of his own will to the passion that he might aBo.tsH
10 DEATH and burst the bond of Satan and trample on hades,
lead forth the saints, establish a covenant and make known
his resurrection. IN THE SAME NIGHT IN WHICH they BETRAYED
him HE TOOK BREAD
here he shall take it: the people shall say
15 We believe that this is true: we believe
the priest shall say

in his hands holy and blessed that were without spot: he
looked up To HEAVEN toward thee his Father benediction, HE
GAVE THANKS benediction, HE BLESSED benediction, AND BRAKE AND
20 GAVE IT TO HIS DISCIPLES he shall break it AND SAID UNTO THEM
TAKE, EAT: pointing THIS bread he shall bow himself IS MY BODY
pointing WHICH Is broken For you for forgiveness of sin
The people shall say

Amen amen amen: we believe and confess: we praise thee,
25 our Lord and our God. This is true: we believe
The priest shall say

AND LIKEWISE he shail bless ALSO THE CUP, GIVING THANKS benediction,
he blessed it benediction, and hallowed it AND GAVE IT To his
disciples AND SAID UNTO THEM Take, DRINK fointing THIS CUP:

30 MY BLOOD fointing IT IS he shall shake it, WHICH IS SHED for you
FOR THE remission OF SIN

The people shall say
Amen amen amen
The priest shall say
35 And as often as YE po this MAKE YE MEMORIAL of ME
The people shall say

We suow thy peatu, Lorp, and thine holy resurrection: we

—- . - ee
- a *.

a ee ey

ee ae ee Ey ee ee!
i

The Liturgy of the Abyssinian Facobites 233
believe thine ascension: we praise thee and confess thee: we
supplicate thee and confess thee, o Lord our God.

(THE INVOCATION >
The priest shall say

Now also, Lord, remembering his death and his resurrection,
we confess thee and offer unto thee this bread pointing and this
cup, giving thanks unto thee: and thereby thou hast made us
meet to stand before thee and do thee priestly service. We pray
thee, Lord, and beseech thee that thou wouldest send the Holy

Ghost and power upon this bread fointing, and over this cup to
pointing

cn

The people shall say

Amen: Lord have mercy upon us, Lord have mercy upon us,
Lord be propitious unto us
The priest shall say ;

May he make it he shall bless the bread and the cup three times each the
body and blood of our Lord and our Saviour Jesus Christ for
ever and ever
The deacon shall say
With all the heart we beseech the Lord our God that he vouch- 20
safe unto us the good communion of the Holy Ghost

The people shall say

As it was, is and shall be unto generations of generations
world without end
He signs the body with the blood

Give it together unto all them that take of it, that it be unto
them for sanctification and for fulfilling with the Holy Ghost
and for confirming true faith that they may hallow and praise
thee and thy beloved Son Jesus Christ world without end. |
Grant us to be united in thine Holy Spirit and heal us by 30°
this presphora that we may live in thee for ever world with-
out end

i)
on

The people shail say
Amen: grant us
The priest shall say 35

BLESSED BE THE NAME OF THE LorD and BLESSED BE HE

234 The Egyptian Rite

THAT COMETH IN THE NAME OF THE Lorp and let the name
of his glory be blessed. So be it: so be it
Send the grace of the Holy Ghost upon us

The people shall say *in like manner*.

5 {THE LORD’S PRAYER)
The deacon shall say
Stand up for prayer
The people shall say
Lord have mercy upon us
10 The priest shall say
Peace be to you all
The people shall say
With thy spirit
The priest shall say the prayer of the Fraction
1s And again we beseech the almighty Lord the Father of the
Lord and our Saviour Jesus Christ to grant us to take with
blessing of this holy mystery, to grant us confirmation and not
to condemn any of us but to make meet all that partake of the
reception of the holy mystery of the body and blood of Christ
20 the almighty Lord our God
The deacon shall say
Pray ye
The people shall say
Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY
25 NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS
IT IS IN HEAVEN: GIVE US THIS DAY OUR DAILY BREAD AND
FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT
TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION
BUT DELIVER US AND RESCUE US FROM ALL EVIL: FOR THINE
30 IS THE KINGDOM, THE POWER AND THE GLORY FOR EVER AND

EVER b
© The priest shall say

Lord dalmighty, grant us effectual reception of this holy
mystery and condemn none of us but bless every one in Christ :

® Send B. b +Amen B.
© —The priest..... Amen C, 4 +our God B.

Terres ST,

ay ee ee ea es

The Liturgy of the Abyssinian Facobites 235

through whom to thee with him and with the Holy Ghost be
glory and dominion both now and ever and world without
end. Amen .
The * people* shall say

b The hosts of the angels of the Saviour of the world stand 5
before the Saviour of the world and encompass the Saviour

of the’ world, even the body and blood of the Saviour of the

world. And let us come before the face of the Saviour of

the world. In the faith of him give we thanks to Christ.»

{THE INCLINATION ) 10
The deacon shall say
Standing bow down your head the while
The priest shall say
Lord eternal which knowest what is hidden and what is
manifest, before thee thy people have bowed down their head 15
and unto thee have subdued the hardness of heart and flesh:
behold FROM HEAVEN THY DWELLINGPLACE: bless them, men
and women: INCLINE THINE EAR TO them AND HEARKEN UNTO
their PRAYER: stablish them WITH THE STRENGTH oF thy
RIGHT HAND, protect and succour them from evil affliction: 20
be a guardian both to our body and to our soul and INCREASE
to them, both men and women, thy FairH and the fear of thy
name through thine only Son world without end.
The deacon shall say
Worship the Lord with fear 2
The people shall say

est

Before thee, Lord, we worship and thee we glorify
The priest shall say the prayer of Penitence

Lord almighty, it is thou that healest our soul and our body
and our spirit, because thou saidst by the word of thine only 30
Son our Lord and our God and our Saviour Jesus Christ
which thou spakest unto our father Peter THou ART A ROCK

® assistant priest C D E.

b E repeats this 18 times, generally with a varied ending. D has: The hosts
of the angels of the Saviour of the world, io io io, stand before the Saviour of
the world. The people shall say And encompass the Saviour of the world,
io io io, even the body and blood of the Saviour of the world. The priest shall
say Let us come before the face of the Saviour of the world, io io io: in the
faith of him the apostles followed his steps.

236 The Egyptian Rite

AND UPON THIS ROCK I WILL BUILD MINE holy CHURCH AND
THE GATES OF HELL SHALL NOT PREVAIL AGAINST IT: AND
UNTO THEE I WILL GIVE THE KEYS OF THE KINGDOM: WHAT
THOU HAST*BOUND ON EARTH SHALL BE BOUND IN HEAVEN
5 AND WHAT THOU HAST LOOSED ON EARTH SHALL BE LOOSED
IN HEAVEN: let all thy servants and thine handmaids according
to their several names be loosed and absolved, whether they
have wrought wittingly or unwittingly: keep them, Lord, and
defend them, thy servants and thine handmaids, my fathers and
1o my brethren, and moreover loose my humility, me thy sinful and
guilty servant: and let them be loosed and set free out of the
mouth of the Holy Ghost and out of the mouth of me also thy
sinful and guilty servant. O merciful and lover of man, Lord
our God, that takest away the sin of the world, receive the
15 penitence of these thy servants and thine handmaids and make
to arise upon them the light of everlasting life, and forgive
them, Lord, their sins: for thou art good and a lover of man.
O Lord our God longsuffering and plenteous in mercy and
righteous, forgive me and all thy servants and thine handmaids
20 and deliver them from all transgression and curse: if we have
transgressed against thee, Lord, whether in our word or in
our deed or in our thought, pardon and forgive, be propitious
and remit, for thou art good and a lover of man. O Lord,
forgive me and all thy people: loose them
25 and then the priest shall turn towards the people and sign three times
and shall make mention of them that are with him*
Remember, Lord, all archpopes popes bishops presbyters
and deacons and subdeacons, anagnosts and singers, men and
women, adults and children and all christian people: confirm
3° them in the faith of Christ
and then he shall make mention of the dead

Remember, Lord, our king John and loose him from the
chain of the sin that he hath committed wittingly and unwittingly:
subdue his adversaries and his enemies under his feet shortly

35 Remember Lord and loose all them that are asleep and
resting in the right faith and lay their souls in the bosom of
Abraham Isaac and Jacob

® +and shall say B.

eee
—— +o a

DF a Ol

Pe ee ee Se ee ee

i hi le

The Liturgy of the Abyssinian Facobites 237

And us also deliver from every transgression and curse and
from all apostasy and from all error and from all anathema
and from all perjury and from mingling with heresy and pollu-
tion. Give us, Lord, wisdom and strength of understanding
and prudence and knowledge that we may depart and flee for
evermore from every * work of Satan the tempter: give us,
Lord, to do thy will and thy goodpleasure at all times, and
write our names in the book of life in the kingdom of heaven
with all saints and martyrs: through Jesus Christ our Lord
through whom to thee with him and with the Holy Ghost
be glory and dominion both now and ever and world without
end. Amen.

{THE MANUAL ACTS)
The deacon shall say
Give we heed
The priest shall say
Holiness to the holies
The ® assistant” shall say
One is the holy Father, one is the holy Son,
one is the ¢holy Spirit
And the priest shall take the asbadikon
The priest shall say
The Lord be with you all
The people shall say
With thy spirit
The priest shall say
Lord, have mercy upon us, Christ

with a loud voice three times, in a low tone three times, five each, and the
people also shall say likewtse.

And the priest shall take the body tn his hand and shall dip the tip of his
finger in the blood and shall make the sign once on the large portion
and again inside and the third time on the small portion

The deacon shail say

Prayer
Ye that are in penitence bow down your head
* —work AB. > people CDE,
¢ —holy A, 4 + outside D.

5

Io,

20

30

35

238 The Egyptian Rite

The priest shall say
Prayer

Upon them that are in penitence, thy people, HAVE MERCY
UPON them AFTER THY GREAT GOODNESS AND ACCORDING TO
5 THE MULTITUDE OF THY MERCY BLOT ouT their transgression :
guard them and keep them: redeem in peace their souls.
Cutting short their former conversation join them with thine
holy church: through the grace and might of thine only Son
our Lord and our Saviour Jesus Christ through whom to thee
1o with him and with the Holy Ghost be glory and dominion both

now and ever and world without end. Amen.

{THE CONSIGNATION AND THE COMMUNION)
The deacon shall say
| Stand up for prayer
15 The people shall say
Lord have mercy upon us
The priest shall say
Peace be to you all
The people shall say
With thy spirit
The priest that consecrated shall say

20

This is the body holy true of our Lord and our God and our
Saviour Jesus Christ which is given for life and for salvation
and for remission of sin unto them that partake of it in faith.

2; Amen
The people shall say

Amen
«The priest shall say)

This is the blood precious true of our Lord and our God4

30 Jesus Christ which is given for life and for salvation and for
remission of sin unto them that receive of it in faith, Amen.
For this is the body and blood of Emmanuel our very God.
Amen. I believe, I believe, I believe and confess unto the
last breath that this is the body and blood of our Lord and
35 our God and our Saviour Jesus Christ which he took of the
lady of us all the holy and pure virgin Mary and made it one

® +and our Saviour CDE.

eS ee

The Liturgy of the Abyssinian Facobites 239

with his godhead without mixture or confusion, without division
or alteration: and he verily confessed with a good testimony
in the days of Pontius Pilate and he gave it up for our sake
on the tree of his cross of his own sole will for the life of us
all. Amen. I believe, I believe, I believe and confess that his
godhead was not divided from his manhood, not for an hour
nor for the twinkling of an eye, but he gave it up for our sake
for life and for salvation and for remission of sin unto them
that partake of it in faith, Amen. I believe, *I believe,
I believe that this is true. Amen. This is he to whom are
fitting all honour and glory and adoration, to the holy Trinity
the Father and the Son and the Holy Ghost coequal at all
times both now and ever and world without end ”.
The priest’s prayer

O Lord ¢ Lord, it in no wise beseemeth thee to COME UNDER
the roor of my polluted house, for I have provoked thee and
stirred thee to anger and HAVE DONE EVIL IN THY SIGHT and
have polluted my soul and my body and I have no good deed
at all. But for the sake of thy being made and thy becoming
man for my salvation, for the sake of thy precious cross and
thy lifegiving death and resurrection on the third day, I pray
thee and beseech thee that thou wouldest purge me from all
guilt and curse and sin: and when I have received thine holy
mystery let it not be unto me for judgement nor for condemna-
tion, but have mercy upon me and be propitious unto me in
the abundance of thy mercy and grant me remission for my
sin and life for my soul: through the petition of our lady
Mary and of John Baptist and for the sake of all the saints
and martyrs world without end

Prayer: the priest that hath consecrated shall say

Behold thy Son, the oblation that is wellpleasing unto thee,
and through this pardon me, because for my sake thy Son
died. Behold the pure blood that was poured out for my sake
dupon Golgotha4, and let it cry aloud in my stead : receive my

on

10

a
J

25

30

petition for the sake of it. By reason of my sin thy beloved 35

received the spear and the nails: he suffered that he might

a _] believe, I believe B. b +Amen B. ¢ —Lord B.
4 baqaranyo (=év xpaviov Matt. xxvii 33) C.

240 The Egyptian Rite

be wellpleasing unto thee. After that I was saved, Satan
returned and pierced me through with his darts. Grant me
thy mercy, for he that summoneth to judgement is mighty and
with the burden of sin he hath slain me. Avenge me of the

5 crafty one that is insatiable for my life. Thou, Lord, king
and saviour, bind up my wound. I will believe aright until
the going forth of my last breath that this is the body and
blood of Emmanuel our very God, which he took of the lady
of us all holy Mary

10 And then he shall sign therewith *upon* the body and blood, to wit with the
sign of the cross of the body saying

- Blessed [be the Lord God for ever. Amen]
and he shall lay it on the blood, to wit the sign of the cross of the body.
While he receiveth the host he shall say

15 Omy Lord Jesus Christ, let not this thy mystery bring guilt
upon me: rather let it be for the purifying of my soul and body

The deacon shall say after the priest The priest shall say as he goeth out

and the deacon have received Those whom thou hast

called, Lord, and whom thou
hast sanctified make partakers
in thy calling and keep them
in thy strength and confirm
them in thy love and keep
them from evil in thine
25 Precious is the praise of the eternal kingdom in Christ:
psalm through whom to thee with
(unto the end thereof) him and with the Holy Ghost
be glory and dominion both
now and ever and world with-

30 out end.

Pray ye for us and for all
20 christians that bid us
make mention of them in
the eucharist, and in the love
of Christ praise ye and sing

And then they shail sing

Then he shall administer saying”, m
every anaphora of the apostles

The bread of life which

® CE: the preposition (diba) has fallen out in A B.
> In the anaphora of our Lord The body of Jesus Christ, which is of the Holy
Ghost, to hallow soul and spirit.

Ler oa,

i te waar

The Liturgy of the Abyssinian Facobites 241

came down from heaven, the
body of Christ #
and he that receiveth shall say
Amen

A prayer which the faithful shall pray
each as often as he receiveth the eucharist
in his mouth: and he shall say

Hoty HoLy HOLy Trinity unspeak-
able, grant me that I receive unto life
the body and blood without con-
demnation. Grant me that I bring
forth fruit that shall be wellpleasing
unto thee, to the end that I may
appear in thy glory and live unto
thee doing thy will, with confession
CALLING UPON thee, FATHER, and call-
ing upon THY KINGDOM: HALLOWED,
Lord, BE THY NAME with us: for
mighty art thou, praised and glorious,
and THINE IS THE GLORY world with-
out end

and after this prayer he that hath

received shall eat
And while he receiveth the blood he
shall say this

FILL MY MOUTH WITH THY PRAISE,
my heart with joy and my soul with
gladness who have received the divine
mystery that was with it in com-

5

10

25

munion. The Holy Ghost came down 30

upon it when the Lord’s priest did
consecrate in the great mystery

The deacon shall say while he adminis-
tereth {the chalice)

This is the cup of life that 35

came down from heaven: this
is the blood of Christ
The people that receive shall say
Amen and amen

® And in the anaphora of the elders The holy body of Emmanuel our very God

which he took of the lady of us all.

R

242 The Egyptian Rite

And while they receive the water they
shall say this

Glory be to the Lord who hath

given us the body and blood of our

5 Lord Jesus Christ, world without end,
Amen and amen: so be it, so be it.

The deacon shall say after the people have received

Lord eternal, light of life, thou hast given, Lord, unto thy

servants strength and protection, during the days and nights

10 past keeping all in peace: bless them on the day that now is

and on those that shall be hereafter: through our Lord Jesus

Christ through whom to thee with him and with the Holy

Ghost be glory and dominion both now “and ever and world
without end. Amen.

15 (THANKSGIVING)
The deacon shall say
Let us give thanks unto the Lord, after taking of his holy

thing
That what we have received may be to us medicine for the
20 soul’s life, let us ask and entreat, while we praise the

Lord our God
We have received of his holy body: this is the blood of Christ:
and let us give thanks unto him ‘that maketh us meet to
communicate in the precious and holy mystery.
45 [The priest shall say
I WILL MAGNIFY THEE, 0 GOD MY KING, AND I WILL PRAISE
THY NAME FOR EVER AND EVER
The people shall say
Our FATHER WHICH ART IN HEAVEN, LEAD US NOT INTO
30 TEMPTATION
The priest shall say
EVERY DAY WILL I GIVE THANKS UNTO THEE AND PRAISE
THY NAME FOR EVER AND EVER
The people shall say
35 Our FATHER WHICH ART IN HEAVEN, LEAD US NOT INTO
TEMPTATION |

® —and ever A.

Pee ee ee

Pee ae ee ee

The Liturgy of the Abyssinian Facobites 243

The priesi shall say
My MOUTH SHALL SPEAK THE PRAISE OF THE LORD AND
LET ALL FLESH GIVE THANKS UNTO HIS HOLY NAME FOR EVER

AND EVER
The people shall say

Our FaTHER WHICH ART IN HEAVEN, LEAD Us NoT, Lord,
INTO TEMPTATION
The prest shall say
Pilot of the soul
{and the rest) Io
na again we beseech thee, Lord almighty, Father of the
Lord and our Saviour Jesus Christ: we give thee thanks for
that thou hast granted us to take of thine holy mystery. Let
it not be unto guilt nor unto judgement but unto renewing
of soul and body and spirit: through thine only Son through 15
whom to thee with him and with the Holy Ghost be glory and

dominion both now and ever and world without end. Amen.

{THE INCLINATION >
Imposition of the hand
Lord eternal, light of life unquenchable, look upon thy 20

servants and thine handmaids and sow in their heart the fear
of thy name and give.them in blessing to bear fruit unto that
which in thine own name hath been given unto them, even thy
body and thy blood.. And let thine hand be upon them that
have bowed down their heads before thee, thy people, men and 25
women, adults and children, virgins and monks, widows and
orphans. And us also here protect and succour and strengthen
with *the strength of thine archangels: from every evil work
turn us away, in every good work join us in Christ: through
whom to thee with him and with the Holy Ghost be glory and 30
dominion both now and ever and world without end. Amen.

{THE DISMISSAL)
The deacon shall say
Bow down your heads before the Lord the Father that he
may bless you 35
® CDE: thy AB.
R 2

244 The Egyptian Rite

and then the priest shall bless saying
Tue Lorp BLESS AND MAKE HIS FACE TO SHINE UPON THEE
AND BE GRACIOUS UNTO THEE AND GIVE THEE PEACE :
and then the priest shall say while he blesseth three times with the sign of the cross
5 GOVERN THEM AND LIFT THEM uP and keep them FOR EVER
and keep thine holy cHurcH for ever wHiIcu thou hast Ppur-
CHASED and ransomed WITH THE PRECIOUS BLOOD oF thine
only Son our Lord Jesus Curist, which thou hast made to be
a congregation, for kings and for princes, for a pure generation
ro and for an holy people
The deacon shall say
DEPART IN PEACE
The priest shall say
The Lord be with you all
: The people shall say
With thy spirit. Amen
Tue Lorp cive us, his servants, THE BLESSING OF PEACE,
Remission be unto us who have received thy body and thy
blood. Suffer us through the Spirit To TREAD UPON ALL THE
20 POWER OF THE ENEMY. The blessing of thine holy hand which is
full of mercy, even that we all hope for. From every evil work
turn us away, in every good work join us. Blessed be he that
hath given us his holy body and his precious blood, We have
taken of grace and we have found life by the power of the cross
25 of Jesus Christ. Unto thee, Lord, do we give thanks, after
taking of the grace that is from the Holy Ghost.

The keddasé of the Apostles is finished
Their blessing be with their beloved our king John
and our queen Sabla Wangél
for ever and ever
Amen

(x)
9
4
z
<t
peed
en
(as
(1)
a.
(x)
a0
be

III. THE PERSIAN RITE

Pp. 247-305. THE LITURGY OF THE NESTORIANS. Trans-

lated from Liturgia sanctorum apostolorum Adaei et
Maris cut accedunt duae aliae...necnon ordo baptismi
Urmiae typis missionis archiepiscopi Cantuariensis 1890,
being the first part of the book called 7akhsa, pp. 1-31,
53. The office of the preparation of the oblation
(pp. 247-52: from a MS. of the district of Jilu, since
printed in the second part of the Zakhsa, Urmiae 1892),
the litany after the Gospel (pp.262-66), the diptychs
(pp. 275-81) and the proper of the Ascension through-
out have been translated by the Very Rev. A. J.
Maclean from documents obtained in Kurdistan, and
a few additions explanatory or substantial, marked
by square brackets, have been made from his observa-
tion of practice. In the diptychs, the passages in
brackets are from a second MS. containing the
diptychs of a see in the province of Cubha.

eas So Fl eee ee

4
‘
;
:
$
P
id

THE LITURGY OF THE NESTORIANS -

INCLUDING

THE ANAPHORA OF SS. ADDAI AND MARI

The order of the preparation of the oblation

<THE MAKING OF THE LOAVES)

Our FATHER
The priest prays
Vouchsafe us, o our Lord and our God, to go on in profitable works which 5

are wellpleasing to thy majesty, that our DELIGHT may BE IN THY ‘LAW and we
may MEDITATE THEREIN DAY AND NIGHT, Lord of all, Father and Son and Holy
Ghost, for ever

Psalms t-xxx
(in three hulali, before each subdivision of which is said a prayer like the foregoing). 10
Meanwhile he brings fine flour and olive oil and warm water and mixes them
together and pours leaven* into them. He puts in salt according to his discretion.
He says the three hulali until the dough is made. When it is made he stamps
the dough in the middle, on the east, on the west, on the north and on the south

and covers it carefully until the time of preparing (the loaves). 15

The order of preparing

When he prepares, he first takes the portion for the m*caprana from the top
of the dough, then the leaven, and then he takes from the middle of the dough
the portion of the malca (i.e. the priest's loaf) and makes in it a square cavity,

in which he puts a little olive oil kept { for the purpose) 20

@ I.e. a portion of the dough from the last eucharist, kept as leaven (h°mira),
not to be confused with the holy leaven (malca),

248 The Persian Rite

He goes and brings the malca, saying Ps, cxlu 1-7a: then he opens the
vessel and with two fingers takes some of the malca saying

This dough is signed and hallowed with the old and holy leaven of our Lord

Jesus Christ which was given and handed down to us by our holy fathers mar

5 Addai andmar Mariand mar Tuma the apostles, who made disciples of this eastern
region : in the name of the Father and of the Son and of the Holy Ghost

he signs the dough in the form of a cross and then takes the malca and signs
the oil in the priest's loaf in like manner. He also takes in two fingers some of
the malca saying

10 This broken portion is signed and hallowed with this holy leaven: in the
name of the Father and of the Son and of the Holy Ghost.
He puts on the cover of the vessel containing the malca and goes and carries
it to its place, i.e. to the altar, saying Ps. xxiv 1-6: then he says

Our king is with us and our God is with us and our HELPER is THE Gop OF
15 Jacos. Happy ARE THE PEOPLE THAT ARE IN SUCH A CASE repeat; YEA BLESSED
ARE THE PEOPLE WHO HAVE THE LorD FOR THEIR GOD

he proceeds to Ps. xxiv 7 and 10 and hangs the vessel in tts place.
And he proceeds, beginning
Giory To Gop IN THE HIGHEST
20 Our FATHER
as below, p. 252

He says Pss. Ixxxit-ci while signing and kneading.

When he has finished the preparation he goes to the oven and says
Her BROUGHT ME ALSO OUT OF THE HORRIBLE PIT, OUT OF THE MIRE AND
25 CLAY: AND SET MY FEET UPON THE ROCK AND ORDERED MY GOINGS

He fills the censer with coals of fire and hangs it up and covers the fire in
the oven until it has got somewhat low. He wipes (the side of the oven) carefully
and uncovers the fire. He takes a little incense and puts it in saying

This earthen vessel is hallowed: in the name of the Father and of the Son

30 and of the Holy Ghost.
He proceeds

Hoty God. Glory be. Hoty God. From evertastinc. Hoty God
as below, p. 255
He puts his hand into the oven and takes *the priest's loaf* in his hand saying
35 The ?king of kings» came down to be baptized and bowed his head before
John to be baptized of him
he arranges the priest's loaf on the east side of the oven and another on the
west saying FROM THE EAST AND FROM THE WEST : then another on the north and
another on the south saying FROM THE NORTH AND FROM THE south, and another

® malca b malca demalci

a . <>?

PSS ee

The Liturgy of the Nestorians 249

on the nght of the priest s loaf saying *Titus on the right hand: and another on
the left saying Dumachus on the left*: »two robbers were crucified with the one
heavenly treasure: he on his right hand would not cease from his robbery but
in his last robbery robbed the paradise of Eden: for the others he says THEY
SHALL BE FAT AND WELL LIKING THAT THEY MAY SHOW HOW TRUE THE LoRD §
MY STRENGTH IS AND THAT THERE IS NO UNRIGHTEOUSNESS IN HIM
When he has done arranging them he says
Like the smoke of the goodly incense and the savour of the sweet censer
receive, o Christ our Saviour, the request and prayer of thy servants
three times. 10
He takes a little incense and pours it into the oven which he covers saying
Halleluiah halleluiah: glory be to thee, o Lord
three times.

(THE PROTHESIS)

They proceed 15
Glorious art thou, o our Lord, and it is meet we should glorify thee day by
day world without end. Amen. * Glory to Christ and confession to him who
opened our mouth and granted us to sing halleluiahs and praises to him ¢hree
times: the second time say to sing to him with praises; the third time say to
glorify him. * Let us glorify the Father and the Son and the Holy Ghost for
ever: amen three times. * Our mouth fails to confess to thee, o our Lord, all
the days of our life for thy grace three times: the second time say to honour thee:
the third time to glorify thee. * Continuation; Have compassion on us by thy
grace, o thou who art a merciful Lord to us mortals, and have mercy upon us.
O thou IN WHOSE SIGHT SHALL NO MAN LIVING BE JUSTIFIED, thou, o my Lord, 25
didst turn us back from all error. Thou art God and for thee glory is meet
world without end. Amen

NS

°

They proceed
Peace be with us
Prayer of the Lachumara 30
For all thine helps and graces to us past recompense let us confess and
glorify thee without ceasing in thy crowned church which is full of all helps
and all blessings: for thou art lord and creator of all, Father and Son and

Holy Ghost, for ever
They say the Lachumdara

Thee, Lord of all, we confess: thee, Jesus Christ, we glorify : for thou art
the quickener of our bodies and thou art the saviour of our souls

I WILL WASH MY HANDS IN INNOCENCY, 0 LorD, AND so wiLt I Go TO
THINE ALTAR

Thee, Lord of all, etc
Glory be to the Father and to the Son and to the Holy Ghost

35

40

® Evang. infantiae 23 (ap. Tischendorf Evang. apocr. Lips. 1876, p. 193).
> Omitted, probably by an error, in the Jilu MS., but found in another MS.
and always said.

5

—
“yr

20

390

250 The Persian Rite

From everlasting to everlasting world without end. Amen

Thee, Lord of all, etc

Prayer

Thou, o my Lord, art in truth the quickener of our bodies and thou art the
good saviour of our souls and the constant preserver of our lives; thee, o my
Lord, we are bound to confess and adore and glorify at every season, Lord
of all, Father and Son and Holy Ghost, for ever.

Lift up your voice and glorify the living God, all ye people
Hoty God, Hoty mighty, Hoty immortal, have mercy upon us
Glory be to the Father and to the Son and to the Holy Ghost
Hoty God, Hoty mighty, HoLy immortal, have mercy upon us
From everlasting to everlasting world without end. Amen
Ho ry God, ory mighty, HoLy immortal, have mercy upon us.

O holy glorious mighty and immortal, who dwellest in the saints and whose
will is appeased: turn, o my Lord, and pity and have mercy upon us, as thou art
wont, at all times, Lord of all, Father and Son and Holy Ghost, for ever

all as on p. 255 below
They proceed
Bow down your heads for the imposition of hands and receive the blessing
Prayer

With our souls in accord with the one perfect faith of thy glorious Trinity,
may we all in one concord of love be accounted worthy to raise to thee praise
and honour and confession and worship at all times, Lord of all, Father and
Son and Holy Ghost, for ever. Amen

Anthem
THOU ART A PRIEST FOR EVER

O HIGHPRIEST OF OUR CONFESSION and our absolver, o Christ, who wast for us
an acceptable and spotless sacrifice, we ask of thee forgiveness of our trespasses
when the judgementseat is set: for thou art persuaded by thy sufferings in our
nature : in it thou didst suffer and wast tempted for our salvation

STAND IN AWE AND SIN NOT

Ye disciples of Christ and sons of his mystery, stand ye in awe of mixing
with heathen and apostates that your faith be not made void and the baptism
which ye received, by customs ye would learn from them destructive of body

5 and soul

HE HEALETH THOSE THAT ARE BROKEN IN HEART
Our Lord gave the medicine of repentance to the sealed physicians who are
the priests of the church; let him whom Satan hath stricken with the wounds
of wickedness come and show his sores to the disciples of the wise physician
and they will heal him with spiritual medicine
Glory be to the Father and to the Son and to the Holy Ghost
By the prayer of the blessed one may peace reign in creation, by the request
of the virgin may the children of the church be preserved. * May the power
which came down from on high and hallowed and so adorned her to his

i a ea

aS

The Liturgy of the Nestorians 251

honour, that she bare the true Light, the hope and life of [all] creatures, be
with us and amongst us all the days of our life. May it heal the sick and infirm
and those who are cast into temptations : mayit bring back in safety to their homes
them that are afar off that they be not hurt by the evil one. * May those who
travel by sea be rescued from the billows and those who journey on dry land 5
be delivered from barbarians: may those who have been carried captive be
loosed from their bonds: may thy compassion comfort the sorrows of those who
are taken by force: if any are tormented by the evil one, may thy great
strength rebuke him and pardon those who walk in sin and forgive their
trespasses. May thy godhead be appeased by them that have brought offerings 10
and quicken them that have lain down in thine hope and give them life by thy
grace. * May we that have taken refuge in the prayer of the blessed one the
holy virgin Mary mother of Jesus our Saviour be kept by it from the evil one and
conquer all his wiles. *And in that great day of searching when the dead rise
from the graves, when the good are severed from the bad may we be accounted 15
worthy to have our joy with her in the bridechamber of the kingdom of the highest
and to sing threefold praise to the Father and the Son and the Holy Ghost
FROM EVERLASTING TO EVERLASTING world without end. AMEN
The divisions and orders of the spiritual ones efc
AND LET ALL THE PEOPLE SAY AMEN AND AMEN ay
Amid the multitudes who are wrapped in light etc
and so on as many verses {| from the motwa of the wednesday night office] as he will
while he ts taking the loaves out of the oven and putting them on the paten.
Then he takes a little fire from the oven and puts it in the censer and takes
a little incense saying 2

cn

This earthen vessel is loosed and let it return to its former nature: in the

name of the Father and of the Son and of the Holy Ghost
he scatters the incense within, not in the form of a cross.

And then he goes down from the oven with the paten in his right hand and
the censer in his left and takes them in to the altar saying Ps. xcut 1-8. He 30
puts the paten in the recess on right of the altar and hangs the censer in

tts place.

Then he goes out of the altar to the place of the deacon to mix the chalice.
First he brings a flagon of choice wine and holds it [in his right hand and the
chalice] in his left and pours wine into the chalice in the form of a cross from 3;

east to west and from north to south saying

The precious blood of our Saviour is poured into this chalice: in the name
of the Father and of the Son and of the Holy Ghost, for ever

Then he takes a jar of water and pours tt into the chalice in the same way
with the sign of the cross saying 40
Water is mixed with wine and wine with water, and let them both be one:
in the name of the Father and of the Son and of the Holy Ghost, for ever
He-takes the flagon of wine and pours it into the chalice saying
ONE OF THE SOLDIERS WITH A SPEAR PIERCED THE SIDE of our Lord anp

252 The Persian Rite

FORTHWITH CAME THERE OUT BLOOD AND WATER. HE THAT SAW IT BARE
RECORD AND HIS RECORD IS TRUE AND HE KNOWETH THAT HE SAITH TRUE
THAT YE ALSO MIGHT BELIEVE: in the name of the Father and of the Son and
of the Holy Ghost, for ever.

5 The order of the Kuddasha of the Apostles
composed by Mar Addai and Mar Mari the blessed apostles

{ ENARXIS)
First the priest begins
IN THE NAME OF THE FATHER AND OF THE SON AND OF
19 THE Hoty Guost, for ever.
GLory To GoD IN THE HIGHEST repeat three times AND ON
EARTH PEACE AND A GOOD HOPE TO MAN at all times for ever.
Amen

[Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY
15 NAME THY KINGDOM COME
Hoty HOLY HoLy art thou, ouR FATHER WHICH ART IN
HEAVEN: heaven and EARTH are FULL of the greatness
of THY GLory. Watchers and men cry to thee Hoty
HOLY HOLy art thou]

zo Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY
NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH
AS IT IS IN HEAVEN: GIVE US THIS DAY THE BREAD OF
OUR NECESSITY AND FORGIVE US OUR TRESPASSES AS
WE HAVE FORGIVEN THEM THAT TRESPASS AGAINST US
25 AND LEAD US NOT INTO TEMPTATION BUT DELIVER US FROM
EVIL: FOR THINE IS THE KINGDOM AND THE POWER AND
THE GLORY FOR EVER AND EVER. AMEN
[Glory be to the Father and to the Son and to the Holy
Ghost
30 FROM EVERLASTING TO EVERLASTING world without end. AMEN
Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY
NAME THY KINGDOM COME

Hoty HOLY HOLY art thou, ouR FATHER WHICH ART IN

HEAVEN: heaven and EARTH are FULL of the greatness

35 of THY GLory. Watchers and men cry to thee Hoty
HOLY HOLY art thou].

aa.

The Liturgy of the Nestorians 253

The deacon
Let us pray. Peace be with us
Prayer before the marmitha : Sor sundays and feasts of our Lord*
Strengthen, o Lord our God, our weakness in thy compassion
that we may administer the holy mysteries which were given for 5
the renewal and salvation of our nature by the mercy of thy
beloved Son, Lord of all, Father and Son and Holy Ghost,

for ever
They begin the marmitha»

{Ps. xcvut O SING UNTO THE LorD 10
Ps. xcvij THe Lorp Is KING

Ps. xcvig O sING UNTO THE LorRD

Ps, xxxv 18-28 So wit I GIVE THEE THANKS}

under one gloria: after each clause is said

Halleluiah. 15

Prayer of the Anthem of the Sanctuary: for festivals and sundays¢

Before the glorious throne of thy greatness, o my Lord,
and the SEAT HIGH AND exalted of thine excellency and the
awful tribunal of the power of thy love and the propitiatory
altar which thy will hath established and THE PLACE WHERE 20
THINE HONOUR DWELLETH, WE THAT ARE THY PEOPLE AND
SHEEP OF THY PASTURE, with thousands of cherubin which
sing halleluiahs to thee and ten thousands of seraphin and
archangels which hallow thee, kneel worship give thanks and
glorify thee at all times, Lord of all, Father and Son and Holy 25

Ghost, for ever
They say the Anthem of the Sanctuary

{ Tune: Come and let us wonder
Tuy SEAT, 0 GOD, ENDURETH FOR EVER

The cherubin compass the terrible seat of thy majesty and 30
with fear moving their wings cover their faces for that they

* On memorials and ordinary days The adorable and glorious name of thy
glorious Trinity be worshipped glorified reverenced exalted confessed and
blessed in heaven and in earth at all times, Lord of all, Father and Son and
Holy Ghost, for ever.

> Pss. xv, cl, cxvii with farcings and gloria are always said now.

© On memorials The great and terrible and holy and blessed and good and
impenetrable name of thy glorious Trinity and the grace that is to our race we

_are bound to confess worship and glorify, Lord of all, Father and Son and

Holy Ghost, for ever.

254 The Persian Rite

cannot lift up their eyes and behold the fire of thy godhead.

Thus art thou glorified and dwellest among men, not to burn

them up but to enlighten them. Great, o my Lord, is thy

mercy and thy grace which thou hast ‘showed to our race.
5 Glory be to thee

THe Lorp’s SEAT IS IN HEAVEN
The cherubin compass eéfc

Glory be to the Father and to the Son and to

the Holy Ghost
to Thy servants look for life and continual benefits, o our
Saviour, and take refuge in faith, hiding themselves under
the wings of the cross. Keep by thy compassion the company

of thy worshippers and complete in them the promise which

thou gavest in thy gospel to them that loved thee HE THaT
15 BELIEVETH IN ME inheriteth the kingdom and LIveETH for ever:

and account us worthy, o my Lord, with thy saints to sing to

thee in the bridechamber of thy kingdom Glory be to thee}.

Prayer of the Lachuméra: for sundays and festivals*

When the sweet savour of the fragrance of thy love is
20 wafted upon us, o our Lord and our God, and our souls are
enlightened by the knowledge of thy truth, may we be ac-
counted worthy to receive the revelation of thy beloved who
is from heaven: and there may we confess thee and praise thee
without ceasing in thy crowned church which is full of all helps
25 and blessings: for thou art lord and creator of all, Father and

Son and Holy Ghost, for ever

They say
Thee, Lord of all, we confess: thee, Jesus Christ, we glorify :
for thou art the quickener of our bodies and thou art the
30 saviour of our souls

I WILL WASH MY HANDS IN INNOCENCY¥, 0 LORD, AND SO
WILL I GO TO THINE ALTAR

Thee, Lord of all ete

2 For memorials and ferias For all thine helps and graces to us past recompense
let us confess and glorify thee without ceasing in thy crowned church which is
full of all helps and all blessings: for thou art lord and creator of all, Father
and Son and Holy Ghost, for ever.

i ie

The Liturgy of the Nestorians 255

Glory be to the Father and to the Son and to the Holy
Ghost
FROM EVERLASTING TO EVERLASTING world without end. AMEN
Thee, Lord of all etc
The deacon 4
Let us pray. Peace be with us
Prayer
Thou, O my Lord, art in truth the quickener of our bodies
and thou art the good saviour of our souls and the constant
preserver of our lives: thee, o my Lord, we are bound to 10
confess and adore and glorify at all times, Lord of all, Father
and Son and Holy Ghost, for ever.

«MASS OF THE CATECHUMENS)

The deacon

Lift up your voice and glorify the living God, all ye people :;
They answer

Hoty God, Hoty mighty, Hoty immortal, have mercy upon us

Glory be to the Father and to the Son and to
the Holy Ghost
Hoy God, Hoty mighty, Hoty immortal, have mercy upon us 20
FROM EVERLASTING TO EVERLASTING world with-
out end. Amen
Hoty God, HoLy mighty, HoLy immortal, have mercy upon us
Prayer before the lection
O holy glorious mighty and immortal who dwellest in the 2:
saints and whose will is appeased: turn, o my Lord, and pity
and have mercy upon us, as thou art wont, at all times, Lord
of all, Father and Son and Holy Ghost, for ever.

{THE LECTIONS)
The blessmg with which the priest blesses the reader of the Lections 30
Blessed is God the Lord of all who maketh us wise with his
holy teaching: and upon the reader and upon the hearers be
his mercy outpoured at all times for ever

256 The Persian Rite

And they read the Lections

{AND IT CAME TO PASS WHEN THE LORD..... TO THE GROUND
BEFORE HIM 2 Kings tt 1-15.
THE FORMER TREATISE HAVE I MADE......AND WITH HIS
5 BRETHREN Acts 7 1-14}.

And they proceed to the Shuraya
(Gop IS GONE UP WITH A MERRY NOISE: AND THE LoRD WITH
THE SOUND OF THE TRUMP
Let us honour the ascension of Christ with songs of
10 the Spirit: Halleluiah halleluiah, yea halleluiah
O SING PRAISES, SING PRAISES UNTO OUR GOD: 0 SING PRAISES,
SING PRAISES UNTO OUR KING
Let us honour the ascension of Christ efc
For Gop IS THE KING OF ALL THE EARTH: SING YE PRAISES
15 WITH UNDERSTANDING
Let us honour the ascension of Christ ec
GoD REIGNETH OVER THE HEATHEN
Let us honour the ascension of Christ ec
GoD SITTETH UPON HIS HOLY SEAT
20 Let us honour the ascension of Christ eéc
Glory be to the Father and to the Son and to the Holy Ghost
Let us honour the ascension of Christ efc
FROM EVERLASTING TO EVERLASTING world without end. AMEN
Let us honour the ascension of Christ ec
25 LET ALL THE PEOPLE SAY AMEN AND AMEN
Let us honour the ascension of Christ eéc
Gop IS GONE UP WITH A MERRY NOISE: AND THE LORD WITH
THE SOUND OF THE TRUMP}.

Prayer before the Apostle*

30 Enlighten for us, o our Lord and our God, the motions of our
thoughts to give heed to and understand the pleasant sound
of thy lifegiving and divine commandments: give us in thy
grace and mercies to derive from them the profit love and hope

® On memorials and in the fast, sundays in the fast excepted Do thou, 0 wise
governor which marvellously carest for thine household, the great treasure-
house which pourest forth all helps and blessings in thy mercy, turn thee, we

beseech thee, o our Lord, pity and have mercy upon us as thou art wont at all
times, Lord of all, Father and Son and Holy Ghost, for ever.

er

ee oY

The Liturgy of the Nestorians 257

and salvation which is meet for soul and body and to sing to
thee continual praise without ceasing at all times, Lord of all,
Father and Son and Holy Ghost, for ever. Amen
And when the deacon who reads the Aposile says
Bless, o my Lord

or

the priest answers

Christ make thee wise by his holy teaching and make thee as a beautiful
mirror to those who hearken unto thee

When the priest goes down from the bema and reaches the door of the
altar he and the deacon both incline and the deacon says 10
Let us pray. Peace be with us
They all go down to the nave and sing the Turgama before the Apostle

O ye that have been invited by the great purpose to the living
marriagefeast of the banquet of the king of those in heaven
and those in earth 15

Behold the fire of the gospel and cleanse away all worldly
thoughts from your minds with the divine furnace

The Lord hath opened the treasure of benefits before them that
made request to him and hath said Come receive the
deed of remission of your trespasses, 0 ye sinners 20

Purify your heart and be converted like children and become
inheritors of the kingdom on high and members of the
household

Lo the gospel is preached unto you by spiritual voices and
openeth for you the road to earthly blessings 25

It is meet that ye turn from the laws of children to the law
of truth like Paul the son of the Hebrews

Armed was he when the Lord saw him zealous in Israel
and called him to be zealous among the people of the
christians ) 30

See, lo he was blinded to the commands of the law and his eyes
were opened by the commands of Jesus

He drove from his soul all false thoughts and was made an
apostle and preached his power among the Greeks

It is fitting that we listen to his glorious and true words which 35
he preacheth now in the epistle to {Timothy

The Apostle
{THIs CHARGE I COMMIT UNTO THEE...... HOLINESS WITH
S

258 The Persian Rite

SOBRIETY. THESE THINGS I WRITE UNTO THEE .....
RECEIVED UP IN GLORY 1 77m. 4 18—it 15, 000 14-16}
[They say
Glory be to the Lord of Paul].
5 And the priest prays quietly
Thee, 0 BRIGHTNESS OF THE GLORY of thy Father and Ex-
PRESS IMAGE OF the person of him that begat thee, who wast
revealed in the body of our manhood and didst enlighten the
darkness of our knowledge by the light of thy gospel, we
10 confess and worship and glorify at all times, Lord of all, Father
and Son and Holy Ghost, for ever. Amen
When the priest goes to make ready the Gospel (he says)
Glory be to the eternal mercy which sent thee unto us,
o Christ THE LIGHT OF THE WORLD and the life of all, for ever.
15 Amen
When he takes up (the Gospel) to go out of the altar he says)

Make us wise by thy law, enlighten the motions (of our
thoughts) by thy knowledge and sanctify our souls by thy truth
and grant us to be obedient to thy words and to fulfil thy com-

20 mandments at all times, Lord of all, Father and Son and Holy

Ghost, for ever. Amen
Of the censer

O my Lord, may the sweet savour that was wafted forth
from thee when Mary THE SINNER poured the fragrant OINT-
25 MENT UPON thine HEAD be mingled with this incense which we
place to thine honour and for the pardon of our offences and
of our sins, Lord of all, Father and Son and Holy Ghost,
for ever. Amen.
Zumara
30 {to the tune: Shepherd of Israel
O sING PRAISES UNTO THE LORD WHO SITTETH IN THE HEAVENS
OVER ALL FROM THE BEGINNING: LO HE DOTH SEND OUT
HIS VOICE, YEA AND THAT A MIGHTY VOICE

Halleluiah halleluiah, yea halleluiah

35 AND HIS STRENGTH IS IN THE CLOUDS: O Gop, WONDERFUL
ART THOU IN THY HOLY PLACES

Halleluiah halleluiah, yea halleluiah

ISTO

The Liturgy of the Nestorians 259

EveN THE Gop or ISRAEL: HE WILL GIVE STRENGTH AND
POWER UNTO HIS PEOPLE: BLESSED BE GoD

Halleluiah halleluiah, yea halleluiah}.

The deacon says in an audible voice
Stand we prepared to hear the holy Gospel 5
If it ts a day of the mystery he says
Be still and silent
Turgama before the Gospel

{?O ye ‘iio believe in the Lord, the being, the cause and the
head, make ready your intent to hear the divine mysteries 10

© The eternal Son the Word of the Father put on manhood
and was revealed in the world for the renewal of all and
the salvation of men

«, He perfected all righteousness in doublewise and the holy
came to be baptized of John 15

2 The Spirit led him to fight and struggle in the quiet wilder-
ness and made him to war during his fast and he
vanquished the evil one

o» Then he began to do miracles among the struggling people,
restoring the sick and healing the diseases of body and 20
soul

© And after all his dispensation he came to suffering and
perfected the mystery of the salvation of our lives and
an hallowed death

’ He vanquished Satan and death and rose again not suffer- 25
ing: his resurrection made true the resurrection of the
bodies of mankind

w His witnesses the xij apostles clothed with holiness recounted
how they had seen him and touched him and heard his
voice and how he had eaten of the honey 30

¢ The Mount of Olives was their appointed place on the
thursday whereon the way of the highest was opened
for the ascension

~» He gave a blessing lifting up his spotless hands to the xij
and to all the multitude on the day of his ascension 35

yo An impalpable vehicle of fire held him and the king rode
therein in the stead of a chariot of horses

S 2

260 The Persian Rite

“The air rent before the apostles and before the sun when
he was ascending to him that sent him in a visible

ascension
The angels in all their orders cried Holy and celebrated
5 the king in procession as he was entering the castle

where feet tread not
The spiritual ones came down to comfort the troubled heart
of the xij with voices of joy and reassurance
wo The message to you of this Jesus who is now gone up: thus
10 he shall come at the end and evening of the world
» The highpriest entered the great dwellingplace of the holy
height to exercise his priesthood for mankind and the
distressed race
© The king returned to the palace of his kingdom with the
15 garment which he took of us and put his enemies as
a footstool under his feet
3 The express image of the person, the temple of the Word,
without separation, hath reclined on his throne and all
creation serveth his will
20 © Legions of bright and flaming ones stood to minister to Christ
the king without ceasing
Their head mar Gabriel was deacon to the testaments and
ministereth for ever
w« Heaven and earth are held and. subdued beneath his power
25 and are written and included in a deed of love under
his great name
). Luke made a collected account of the ascension: incline
your ears to hearken to his word with a collected mind}

The priest proceeds and says
30 Peace be with you
and they answer
And with thee and with thy spirit
He reads the Gospel
{AND AS THEY THUS SPAKE...... BLESSING Gop. AMEN
35 S. Luke xxiv 36-53}
‘and when he has finished they say
Glory be to Christ our Lord,

The Liturgy of the Nestorians 261

The Anthem of the Gospel
{Gop IS GONE UP WITH A MERRY NOISE! AND THE
LorD WITH THE SOUND OF THE TRUMP
The firstfruits who took our nature is gone up to the heaven
of heavens on high, the onlybegotten Word of the Father 5
celebrated in procession with chariots of cherubin, and hath
opened a way for our race and made peace in the height and
in the depth and made them rejoice in the day of his ascension.
He hath entered into the divine holy of holies to exercise
his priesthood for our salvation and hath sat down on the seat ro
of his kingdom at the right hand of the Father who sent him,
and hath lifted us up with him and set us on his right hand,
as it is written. Glorify and confess him with fear and love
for this grace, for he is the head and substance of the holy
church. Beseech him and beg of him that he pity us 15
HE RODE UPON THE CHERUBIN AND DID FLY. THOU
ART GONE UP ON HIGH, THOU HAST LED CAPTIVITY CAPTIVE
The firstfruits who took efc
Glory be to the Father and to the Son and to
the Holy Ghost 20
In the great day of the Ascension of the heavenly king of
kings to the great height of heaven HE LIFTED uP HIS holy
HANDS AND BLESSED the company of the apostles and was
SEPARATED FROM the disciples and ascended in glory 1nTo
HEAVEN AND A CLOUD of light RECEIVED HIM AND HE WAS HID 25
FROM THEIR SIGHT and the disciples saw him not. AND BEHOLD
Two angels STANDING IN WHITE APPAREL and sayine to the
company of the apostles YE MEN, WHY STAND YE GAZING UP
INTO HEAVEN? THIS SAME JESUS WHICH IS TAKEN UP SHALL
CoME in glory in the great day of the resurrection. The dis- 39
ciples RETURNED in sorrow FROM THE MOUNT CALLED THE
Mount oF OLIVES AND WERE daily IN THE TEMPLE glorifying
and BLESSING the Lord. According to the commandment they
TARRIED IN THE TEMPLE Of JERUSALEM UNTIL THEY WERE ENDUED
wiTH the Holy Ghost, and they WERE WITNESSES IN ALL JUDAEA 35
AND IN JERUSALEM and preached and ANNOUNCED THE GOSPEL
and MADE DISCIPLES and BAPTIZED IN THE NAME OF JESUS.
To him be glory}.

262 The Persian Rite

«MASS OF THE FAITHFUL)

_ (THE PRAYERS)

The deacon says the caérusitha While the carusiitha is being said,
Let us all stand up as is right the priest and the deacon both go and
5 ae a the deacon takes the censer and the priest

with Joy an phe tae ee censes the paten [saying
werk days, IN SOTTOW an This paten is blessed, like the paten
care): let us beseech and of the blessed apostles in the upper-
say O our Lord, have room, o creator of sweet herbs and

mercy upon us pleasant spices, in the name of the
Io The people answer Father and of the Son and of the
Holy Ghost

O our Lord, have merc
é y At this time also the ma‘dpra which

Vpet 3a has hitherto being lying on the altar is
He proceeds put on]
FATHER OF MERCIES AND Gop And he takes the paten and goes and
15 OF ALL COMFORT, we be- Places hosts on it according to his discre-
seech thee tion and places the paten in the treasury,

until the caruziitha ts finished
The people answer after each clause
O our Lord, have mercy upon us
O our Saviour who carest for us and suppliest all things, we
20 beseech thee
For the peace safety and security of all the world and of all the
churches we beseech thee
For our land and all lands and for those who live therein in
faith we beseech thee
25 For a moderate climate and a seasonable year, for the fruits
and produce, and for the prosperity of all the world we
beseech thee
For the welfare of our holy fathers VV and all them that serve
under them we beseech thee
30 t For the kings who have power in this world we beseech thee
O merciful Lord who in mercy governest all, we beseech thee
+ For orthodox presbyters and deacons and all our brotherhood
in Christ we beseech thee

* The patriarch, the metropolitan and the bishop.
+ Said only on sundays, on feasts of our Lord and on memorials of saints.

ae ee eee

The Liturgy of the Nestorians 263

O thou that art RICH IN MERCY and overflowing with compas-
sion, we beseech thee

+Thou that art before all worlds, whose power abideth for
ever, we beseech thee

Thou that art by nature good and the giver of all good things, 5

we beseech thee
+Thou that HAST NO PLEASURE IN THE DEATH OF A SINNER BUT
RATHER THAT HE SHOULD repent of his wickedness AND
LIVE, we beseech thee
Thou that art glorified in heaven and worshipped on earth, we
beseech thee
+Thou who in thine holy {ascension} madest THE EARTH to
REJOICE AND THE HEAVENS to BE GLAD, we beseech thee
Thou THAT by nature HAST IMMORTALITY AND DWELLEST IN THE
excellent LIGHT, we beseech thee
+O SAVIOUR OF ALL MEN and SPECIALLY OF THEM THAT BELIEVE
in thee, we beseech thee
Save us all, o Christ our Lord, in thy grace, increase in us thy
peace and tranquillity and have mercy upon us
And another
The deacon
Let us pray. Peace be with us
Let us pray and make request to God the Lord of all
Rk Amen
That he hear the voice of our prayer and receive our
petition and have mercy upon us

For the holy catholic church here and everywhere let us pray

and make request to God the Lord of all
Rk Amen

Io

15

20

25

That his peace and tranquillity abide in it unto the end 3°

of the world

For our fathers the bishops let us
R Amen
That they may stand at the head of all their dioceses:
without blame or stain all the days of their life
And especially for the welfare of our holy fathers VJ let us
R Amen

+ Said only on sundays, on feasts of our Lord and on memorials of saints.

35

264 The Persian Rite

That he may keep and raise them at the head of all
their dioceses: that they may feed and serve and
MAKE READY FOR THE LORD A PEOPLE PREPARED,
ZEALOUS OF GooD and fair worKS

5 For presbyters and deacons who are in this ministry of the
truth let us
R Amen
That with a good heart and pure thoughts they may
minister before him

1o For all the discreet and holy congregation children of the holy
catholic church let us
Rk Amen
That they may accomplish their good and holy course
and receive of the Lord hope and promise IN THE
15 LAND OF THE LIVING

For the memorial of the blessed mart Maryam the holy virgin
mother of Christ our saviour and lifegiver let us
Rk Amen
That the Holy Ghost who dwelt in her sanctify us by
20 his grace and perfect his will in us and seal in us
his truth all the days of our life

For the memorial of the prophets and apostles and martyrs and
confessors let us
R Amen
25 That by their prayers and sufferings he give us with
them a good hope and salvation and account us
worthy of their blessed memorial and their living
and true promise in the kingdom of heaven

For the memorial of our holy fathers mar Diodorus and mar
30 Theodorus and mar Nestorius bishops and doctors of the
truth, and mar Ephraim and mar Narsay and mar Abraham

and all the holy ancient and true doctors let us
R Amen
That by their prayers and petitions the pure truth of
35 the doctrine of their confession and of their faith be
kept in all the holy catholic church unto the end

of the world

|

The Liturgy of the Nestorians 265

For the memorial of our fathers and brethren faithful and true
who have died and departed from this world in the true
faith and orthodox confession let us 7

Rk Amen

That he loose and forgive their transgressions and 5
offences and account them worthy to have joy
with the just and righteous who were wellpleasing
unto his will

For this country and them that dwell therein, for this house
and them that care for it, for this town or village and 10
them that dwell therein, and especially for this congregation
let us

R Amen

That he remove from us in his grace the sword and
captivity and robbery and earthquakes and hail 15
and famine and pestilence and all evil plagues that
are against the body

For them that err from this true faith and are held in the
snares of Satan let us
R Amen 20
That he turn the hardness of their hearts and make
them to know that God is one, the Father of truth
and his Son Jesus Christ our Lord

For them that are grievously sick and tried of evil spirits
let us 25
R Amen
That our Lord and our God send his angel of mercy and
healing to visit and cure and heal and help and com-
fort them in the multitude of his grace and mercy

For the poor and afflicted, orphans and widows, the tormented 30
and troubled and grieved in spirit in this world let us
R Amen
That he give them what they need by his grace and
supply them in his mercy and comfort them in
his compassion and deliver them from him that 35
despitefully useth them

Pray and make request of God the Lord of all that ye be

266 The Persian Rite

_UNTO him A KINGDOM, HOLY PRIESTS and PEOPLE: cry to
the Lord God of hosts with all your heart and all your
soul, for he is God the Father of compassion, merciful
and pitiful, that wiLLETH NoT that those whom he hath

5 fashioned SHOULD PERISH BUT THAT THEY SHOULD repent
and live before him. And especially are we bound to
pray and confess and worship and glorify and honour and
exalt our God the adorable Father Lord of all who by his
Christ wrought a good hope and salvation for our souls,

10 that he fulfil in us his grace and mercy and compassion unto
the end k Amen

The deacon proceeds

With request and beseeching we ask for the angel of peace
and mercy Rk From thee, o Lord
15 Night and day throughout our life we ask for continual peace
for thy church and life without sin’ Rk From thee, o Lord
We ask continual LovE, WHICH IS THE BOND OF PERFECTNESS,

with the confirmation of the Holy Ghost .
R From thee, o Lord
20 We ask forgiveness of sins and those things that help our lives
and appease thy godhead Rk From thee, o Lord
We ask the mercy and compassion of the Lord continually at all
times Rk From thee, o Lord
Let us commit our souls and one another’s souls to the Father

25 and the Son and the Holy Ghost
When the carusziitha ts finished the priest says

We beseech and ask of thee, o Lord God of hosts, perfect
with us thy grace and pour out thy gift by our hands: and may
the mercy and compassion of thy godhead be for the remission
30 of the offences of thy people and for the forgiveness of the sins
of all THE SHEEP OF THY PASTURE whom thou hast chosen
to thyself in thy grace and mercy, Lord of all, Father and Son
and Holy Ghost, for ever. Amen. |

(THE INCLINATION >
35 The deacons say with a loud voice
Bow down your heads for the imposition of hands and receive
| the blessing

|
:
4
j

a Pe OO SLUR Ee teen

ee Wye 2 te aga

TN Oe ee ae ee ee ee

eT Le CN ee ey,

The Liturgy of the Nestorians 267

and the people bow their heads with the deacons and the priest repeats this
Imposition of hands in his heart quietly, inclining himself the while
O Lorn Gop oF HosTs vepeat, thine is the holy catholic church
which was purchased by the great passion of thy Christ, THE
SHEEP OF THY PASTURE: and through the grace of the Holy 5
Ghost who is of one nature with thy glorious godhead are
given the degrees of the imposition of hands of the true priest-
hood: in thy mercy, o my Lord, thou hast vouchsafed to the
feebleness of our frail nature to become known members of
the great body of the holy catholic church and to administer 10
spiritual helps to the souls of the faithful. Do thou then, o my
Lord, perfect thy grace with us and pour out by our hands thy
gift: and may the mercy and compassion of thy godhead be
on us and on this people whom thou hast chosen to thyself
and he raises his voice and says 15
and grant unto us, o my Lord, by thy compassion that all the
days of our life we may all alike and together be wellpleasing

_ to thy godhead in good works of righteousness which appease

and reconcile the glorious will of thy majesty and that we
be accounted worthy by the help of thy grace to raise to thee 20
praise and honour and confession and worship at all times, Lord
of all, Father and Son and Holy Ghost, for ever. Amen.

(THE OFFERTORY)
And the deacons enter the altar saying
Let him that hath not received baptism depart 25
Let him that doth not receive the sign of life depart
Let him that doth not accept it depart
Go, ye hearers, and watch the doors.

And they begin the anthem The priest goes to put the mysteries
I WAITED PATIENTLY FOR % the altar: and when he puts the 30
THE’ LorD vessels on the altar, the priest takes the
paten and the deacon the chalice
The body of Christ and his The priest takes the paten in his left

precious blood are upon the = hand and the chalice in his right putting

holy altar. Let us all draw his hands in the form ofacross 35
nigh to him in fear and love And the deacon says
and with the angels sing aloud _ Let us pray. Peace be with us

268

unto him Holy HOLY HOLY
Lorp Gop
THE POOR SHALL EAT AND
BE SATISFIED

5 The body of Christ and his
precious blood efc

Glory be to the Father and
to the Son and to the Holy
Ghost

10 On the holy altar let there
be a memorial of the virgin
Mary the mother of Christ

FROM EVERLASTING TO EVER-
LASTING world without end

15 O ye apostles of the Son
and lovers of the onlybegotten,
pray that there be peace in
creation

LET ALL THE PEOPLE SAY

20 AMEN AND AMEN

Thy memorial, o our father
[the patron saint|, iS upon the
holy altar with the just who
have overcome and the martyrs

25 who have been crowned

or this

Lo all the departed lay down
in thine hope that in the
glorious resurrection thou
30 mightest raise them up in

glory.

The Persian Rite

and the priest says

Let us send up praise to thy
glorious Trinity at all times for
ever. May Christ who was
sacrificed for our salvation and
who commanded us to make
a memorial of his death and
burial and resurrection receive
this sacrifice at our hands by
his grace and mercy for ever.
Amen

and he strikes the paten on the
chalice three times and each time he

says

After thy commandment, o
our Lord and our God repeat,
these glorious and holy and
lifegiving and divine mysteries
are placed and ordered on the
propitiatory altar until the
coming of our Lord the second
time from heaven: to whom
be glory at all times for ever.
Amen

He orders the mysteries upon the —
altar and covers the mysteries carefully
with a veil.

And going outside the sanctuary the priest lades the deacons with the
cross and the gospels and says

Christ our Lord account you worthy to meet him with open face.

Amen,

35 And they draw back the veil and the priest begins the Anthem of the
Mysteries for the day and those within the altar repeat it

=

TT EE a LE aa OO Le ee ee OE eo ek OE ee ea, eae e Pees

The Liturgy of the Nestorians

The Anthem of the Mysteries
{ Tune: By the care of thy will to us

I WILL MAGNIFY THEE, 0
GoD MY KING

The habitation our Saviour
entered is not that which Moses
made of old, which the high-
priest alone was commanded
to enter: but he entered into

heaven to exercise his priest- °

hood and prepare the kingdom
which passeth not away. AI-
beit he deserved not to die,
he gave himself for us that
we might be made righteous
like him. Blessed is he that
took what is ours and dwelt in
it and made it head and lord
and judge. O thou being that
dwellest on high, glory be to
thee

MoRE THAN ALL THE DWEL-
LINGS OF JACOB, 0 HOW
AMIABLE ARE THY DWEL-
LINGS, THOU LoRD oF
HOSTS

The habitation our Saviour
entered efc}

Glory be to the Father and
to the Son and to the Holy
Ghost

{The habitation our Saviour
entered etc}

FROM EVERLASTING TO EVER-
LASTING world without end.
AMEN,

269

And the priest worships towards the
four sides of the bema: first he wor-
ships twice towards the east and then
to the right, then once towards the east

and raises himself up. And then he 5

worships twice towards the east and
then once to the left and then once to the
east and behind him once

And he says Glory be in the anthem

of the mysteries and comes down and

gives the peace to the people. And when
he comes as far as the deacons, they

10

2c

S)
Cyt

worship one towards another and he 35

says to them
God the Lord of all be appeased
with your ministry, adorn you with
all beauty and enrich you with all the

benefits of his gift world without end 40

5

Io

15

20

25

30

270

Make the right hand of thy
mercy, o our Lord Jesus, to
overshadow and abide on THy
PEOPLE AND THE SHEEP OF THY
PASTURE. Lord, thy mercy is
for ever on thy worshippers :
cast not the work of thine hands
into the hands of the evil one.
Make true, Lord, this promise
which thou madest to the twelve
I AM WITH YOU UNTO THE END
oF days. Be with us as with
thine apostles by the help of
thy grace and * deliver us from
temptations and give us time
full of peace that we may con-
fess and worship and glorify
thy great and holy name at all
times

vepeat three times from *.

The Persian Rite

When he comes to the door of the
sanctuary, t.e. of the altar, he worships
and says

HAVING OUR HEARTS SPRINKLED
AND CLEAN FROM AN EVIL CONSCIENCE
may we be accounted worthy to enter
into the holy of holies high and ex-
alted and in purity and circumspection
and holiness to stand before thine
holy altar and offer to thee sPIRITUAL
and REASONABLE SACRIFICES IN THE

* BELIEF OF THE TRUTH

and he proceeds

But THOU ART GOOD AND WILT NOT
ALWAY BE CHIDING NEITHER KEEPEST
THOU THINE ANGER FOR EVER. TURN
THY FACE FROM MY SINS AND PUT OUT
ALL MY MISDEEDS in the great MULTI-
TUDE OF THY mercifulness, Father and
Son and Holy Ghost, for ever

or tf he has not opportunity for this
he says

Our Lord Jesus Christ be with us
all in his grace and mercy for ever.
Amen

[The preceding from Having our
hearts is sometimes said after the

anthem is finished].

{THE CREED)
The priest goes up to the door of the altar and worships and stands
and stretches forth his hands and says with a loud voice
We believe in one God the Father almighty, maker of all
things visible and invisible. And in one Lord Jesus Christ the
only Son of God THE FIRSTBORN OF EVERY CREATURE, who was
begotten of his Father before all worlds and not made, very God
of very God, of one substance with his Father: by whom THE
35 WORLDS WERE FRAMED and all things were created: who for us
men and for our salvation came down from heaven and was incar-
nate of the Holy Ghost and was made man and was conceived
and born of the virgin Mary and suffered and was crucified in the
days of Pontius Pilate and was buried and rose again the third

PETE Re PTE ee

~~. . es.” oo a

The Liturgy of the Nestorians 271
day according to the scriptures and ascended into heaven and
sat down on the right hand of his Father and shall come again
to judge the dead and the~quick. And in one Holy Ghost, THE
SPIRIT OF TRUTH, who proceedeth from the Father, the Spirit
the giver of life. And in one holy and apostolic catholic church: 5
and we acknowledge one baptism for the remission of sins and
the resurrection of our bodies and the life everlasting. Amen.

(PREPARATION FOR THE ANAPHORA )

And they enter quickly and worship three times, and while the priest
ts worshipping before the altar he says Io
God the Lord of all be with us all in us all by his grace and mercy for ever.
Amen

Here the priest washes his hands [in the place of the deacon] and they make the
sign of the cross [in the air with joined hands] towards all the [ four consecration-|
crosses of the altar: and the deacons say the carusitha 15
And then the priest says to the deacon who completes
God the Lord of all strengthen thee to glorify him with his praises

The deacons [say very slowly]
Let us pray. Peace be
with us

Pray for the memorial of our

fathers the catholici and
bishops and of all presby-
ters and deacons and young
men andvirgins and ofall who
have departed and passed
from this world in the belief
of the truth and of all our
fathers and brethren, of all
our sons and daughters and
of all faithful and Christ-
loving kings and of all pro-
phets and apostles and of
all martyrs and confessors
of this and every place:
that God crown them in the
resurrection from the dead
and give us with them a
good hope and a portion and

And turning his face to the altar
and offering three mdatiniyas, at each
matunitya he advances nearer and at 20
the beginning of the matiiniya he begins
and beseeches thus, whispering with his

lips this prayer

Glory be to thee the finder of the
lost : glory be to thee the gatherer of 25

-the dispersed: glory be to thee the

bringer nigh of them that are afar off :
glory be to thee the turner back of the
wanderers TO THE KNOWLEDGE OF THE
TRUTH: glory be to thee, o my Lord, 30
who didst call me, even frail me, by
thy grace and didst bring me nigh to
thee by thy compassion and didst set
me as a known member in the great
body of thine holy catholic church that 35
I may offer before thee this sAcRIFICE
LIVING AND HOLY AND ACCEPTABLE
which is a memorial of the passion
and the death and the burial and the
resurrection of our Lord and Saviour 40
Jesus Christ 1n whom thou wast WELL
PLEASED and reconciled to forgive the
sins of all mankind

1d

15

20

Le)
cn

39

&
Ge

40

Dk. f; Ay
272

an inheritance and life in
the kingdom of heaven
May this offering be received
with openness of face and
SANCTIFIED BY THE WORD OF
Gop AND By THE Hoty

Guost that it be to us for’

help and salvation and life
world without end in the
kingdom of heaven by the
grace of Christ.

Pe Ay ea

Tete te ; of te Bee bi al vilenne

The Persian Rite ined

gee de

i hak id Asn: “ A>

v W Viton ?
ea, vf 9 L

Here I inform thy love, o my lord,
that as the priest draws near before the
altar, just as he draws near beseeching,
he worships until he reaches the altar,
And then he worships and rises and
kisses the middle and then he worships
and rises and kisses the right horn and
then he worships and rises and kisses
the left horn and then he worships and
rises and kisses the middle and the right
side and the left side and he looks to-
wards those on the right side while
himself inclining on the left and wor-

ships towards them and says

Bless, o my Lord. My brethren,
pray for me that this offering be
accomplished at my hands

and they return answer to him

God the Lord of all strengthen thee
to fulfil his will and receive thine
offering and be wellpleased with thy
sacrifice for us and for thyself and for
the four corners of the world by the
grace of his compassionforever. Amen

And then he repeats

Glory be to thee the finder of the
lost (etc)

worshipping and rising and kissing the
middle and then worshipping and rising
and kissing the right side and then
worshipping and rising and kissing the
left side and offering a mdatiniya and
rising and kissing the middle and the
right side and the left side, looking
towards those on the left side himself
inclining on the right and saying

Bless, o my Lord. Pray for me, my
brethren and my beloved, that I be
accounted worthy to offer before our
Lord Christ this sacrifice living and
holy for myself and for all the body of
the holy church by the grace of his
compassion for ever. Amen

: The Liturgy of the Nestortans 273

. and they return answer to him

God the Lord of all be wellpleased
with thy sacrifice and receive thine
offering which thou offerest for us |
and for thyself by his grace and mercy 5
for ever. Amen

And then he says

Glory be to thee the finder of the
lost (etc)
worshipping after the former order. 10

And when the deacon says May this
offering be received the priest worships
towards him and says on this wise

This offering is offered for all the
living and the dead : may it be received 15
: of my sinfulness before the dread tri-
bunal of thy majesty, o our Lord, with
openness of face

And then the priest goes down quickly
from the raised place and turning his
face towards the deacon who completes
worships towards him and says on this

wise

Nd»

°

/ Christ make true thy words and

. receive the FRUIT OF thy LIPs and 25
pardon the trespasses and sins of all
them that hearken to thee

And then he turns his face to the
altar and offers a matiniya and kneels
till the caruzitha is finished and whilst 30
he kneels he repeats quietly in his heart

this prayer beseechingly
Cushdpa

Yea, o our Lord and our God repeat,
look not on the multitude of our sins 35
and let not thy majesty abhor the
weight of our evil deeds, but in thine
unspeakable mercy receive this sacri-
fice at our hands and through it give
strength and sufficiency that thou 40
mayest be able to pardon our many
sins; that when thou art revealed at
the end of the times in the manhood

T

te
ie ate tie

274 The Persian Rite

which thou hast taken of us we may
FIND in thy presence GRACE and MERCY
and be accounted worthy to give praise
with the illustrious multitudes.
5 When the caruziitha is finished he rises and kisses the altar and repeats
the gethantha without stretching out his hands before the altar

And know that here he must not stretch out his hands at all because he has
not received boldness. And at the other g¢hdanthas, then let him stretch out his
hands because he has now received boldness, and at each gehantha he worships

10 before the altar at the beginning and at the end. And his position shall be about
a cubit distant from the altar and the space between his hands of like measure,
and he shall bow his head to his knees. At the end of every g¢hantha he shall

worship and kiss the middle of the altar

Then he offers the Kuddasha of the blessed apostles mar Addai and mar Mari

15 who made disciples of the east. And with it they consecrate from the Sabbath
of the Resurrection till the Annunciation and on memorials of the Departed and
on memorials of the Saints and on ordinary days

And the priest says

Bless, o my Lord: bless, o my Lord: bless, o my Lord
20 My brethren, pray for me

and they answer

Christ hear thy prayers: Christ receive thine offering: Christ
illuminate thy priesthood in the kingdom of heaven and be well-
pleased with this sacrifice which thou offerest for thyself and for

25 us and for all the whole world that looketh for and expecteth his
grace and his mercy for ever
And the priest repeats the first g¢hantha of the apostles in a low voice
We confess, o my Lord, the overflowing riches of thy grace
towards us zepeat, in that albeit we are sinners and of no account
30 thou hast accounted us worthy by reason of the multitude of thy
mercies to administer the holy mysteries of the body and blood
of thy Christ, asking for the help which is of thee for the
strengthening of our souls * that with entire love and BELIEF OF
THE TRUTH we may administer thy gift to us
35 (repeat the beginning and the end of each gehantha)
Kaniina
and that we may raise to thee praise and honour and confession
and worship now and ever and world without end
he crosses himself and the people answer

40 Amen.

Oe ee ae

i Se

3
.
4
J
.
2

Lhe Liturgy of the Nestorians 275

(THE DIPTYCHS)
Aid the priest proceeds
Peace be with you
and they answer
And with thee and with thy spirit 5

Furthermore I write the diptychs, that ts the book of the living and the dead,
which they read at the time of the mysteries before the door of the altar on
feasts of our Lord and on sundays

First he that is on the right hand begins and gays
Let us pray. Peace be with us 10

Let us pray and beseech of God the Lord of all for the peace
of the holy catholic church here and in every country

Let us pray also for the welfare of our holy fathers mar V
catholicus and patriarch and mar JN bishop and metropolitan

Let us pray also for our fathers the bishops who are in this life 15

Let us pray also for the presbyters and deacons and subdeacons
and readers and monks and laymen, the faithful, men and
women, young men and maidens, orphans and widows, who
walk in this world with a good name and in seemly con-
versation. Amen 20

Let us pray for the peace of kings and governors of this world |

Let us pray also for those who are in affliction and persecution
for the sake of God

Let us pray also for the peace of the holy catholic church in all

the world. Amen 25
[and the people answer

Amen |

That God in his compassion visit all divisions of it with those
things which help soul and body by his grace and mercy

world without end 30
[and they answer|

Amen.
He proceeds and recites the book of the dead
Let us pray. Peace be with us
Let us pray and beseech God the Lord of all 35
That this oblation be accepted for all the just and righteous
fathers who were wellpleasing in his sight {let us pray]
T. 2

276 The Persian Rite
Also for the memorial of Adam and Abel and Seth and Enosh
and Noah and Shem and all the just let us pray
And of Abraham and Isaac and Jacob and Joseph and all the
faithful [let us pray]
5 And of Melchisedek and Aaron and Zacharias and all priests
let us pray
And of Moses and Samuel and David and Nathan and all
prophets [let us pray]
And for the memorial of mart Maryam the holy virgin who bare
10 Christ our Lord and our Saviour
And of mar John the baptist the herald of Christ our Saviour
And of Peter and Paul and Matthew and Mark and Luke and
John and of all the apostles and of mar Addai and mar
Mari the apostles who were the converters of this eastern
15 region
And of Stephen the firstborn of the martyrs and of all confessors
And for the memorial of Simon and Shahddst and Bearba‘sh-
min and Babhay and Abha and Ishu‘yabh catholici and

martyrs

20 And of
Papa Sabhrishu Sergius Elijah
Abhris Gregory Enosh Barcoma
Abraham Ishuyabh John ‘Abhdishu
James Maremmih Joannes Ishu‘yabh

25 Achadhe’abhuy George John Elijah
Tumare¢a John Abraham Yabh’alaha
Shakhlipha Chenanishu Immanuel Sabhrishu
Qayiima Celibhazekha Israel Makhikha
Isaac Pithyon ‘Abhdishu Dencha

30 Achi Abha Mari Yabh’alaha
Yabh’alaha James Joannes Timothy
Dadhishu Chenanishu John Dencha
Aqaq Timothy Ishu‘yabh Elijah
Babhay Ishu‘barnon = Elijah Simon

35 Silas George John
Paulus Sabhrishu Sabhrishu
Samuel Abraham ‘Abhdishu
‘Abhdishu Theodosius Makhikha

POT e485 Ry

The Liturgy of the Nestorians 277

catholici patriarchs who have departed, from this eastern
region <

Also for the memorial of our holy fathers the cccxviij bishops
who were assembled at the city of Nicaea for the raising
up of the true faith

Also for the memorial of

Salmith Shabhta Acha Yabh’alaha
Adhona Simon Maran‘ammih Hurmizd
Joseph Qashisha Ishu‘yabh John
‘Abhdishu Chanana Nestorius Elijah
Daniel Abraham -‘Abhdishu Titus
Barchadhbe- Jonadab Isaac Joseph
shabba Paulus John ‘Abhdishu
Daniel Ishu‘yabh Luke Simon
Shimbaitih George Israel Gabriel
Bata Sergius George George
Chabhibha Jonah ~ Ishu‘yabh Chenanishu
Daniel Stephen Gabriel Abraham
Job Samuel Elijah Elijah
Joseph Simon ‘Abhdishu
Babhay John Gabriel

bishops and metropolitans who have departed from this

country

[Also for the memorial of our holy fathers

Mar James George Cyprian Sabhrishu
Enlash Elijah John. John
Abraham Paulus Thomas Berikhishu
Ith’alaha Simon ‘Aqebhshema Ishu‘yabh
Barnay Gabriel Joannes Yahb’alaha
Elisha Gregory Cyprian Elijah
Hosea Achadheabhu Abraham George
Mar Sergius Qéasha John Ishu‘yabh
Abraham George Qaytima Sabhrishu
Hurmizd Sahduy Bukhtishu John

Paul Qamishu Abraham Immanuel
Barcoma Sabhrishu Moses ‘Abhdishu
Hosea Rozbayhan Chenanishu Ishu‘yabh

20

25

30

35

278

John
‘Abhdishu
Ishu‘zekha

The Persian Rite

‘Abhdishu

Gabriel

‘Abhdishu

Michael

‘Abhdishu
Yabh’alaha

Ishu‘yabh

bishops metropolitan who have departed from the second
5 province of the holy city of Cubha]

Also of our fathers

Achuhd®’emmih Shibhchale’ala- Mark

Moses

Yazdaphnih
10 Marabha

Mari

Ishu‘yabh

Sabhrishu

Shimbaitih
15 Kelilishu

ha
Ephraim
Maranzekha
Chenanishu
Cyriac
Chis’alaha
Chabhibha
John

Ishu‘zekha
‘Abhdishu
Abraham
John
Cyriac
George
‘Abhdishu
Makhikha

Chenanishu
Abraham
Nestorius
Ishu‘yabh
Chenanishu

bishops who have departed from this country

[Also for the memorial of our holy fathers

Elidorus of
Wasa

20 Barcoma
Isaac
‘Abhdishu
Israel
Simon

25 Chayay
Benjamin
Elijah
James
‘Aqebh’alaha

30 Daniel
John

Ishu‘yabh Cyriac
Daniel John
Paulus Chakhima
John John
Maritha Qayitima
Bardayra Simon
Babhay Immanuel
Achuhde’emmih Sabhrishu -
Sahda ‘Abhdishu
James Ishu
Sabhrishu George
Sasan John
Bar‘itta Ishu‘yabh
Thomas Sabhrishu.

‘Abhdishu
John
Ishu‘yabh
Joannes
Elijah
‘Abhdishu
Chéenanishu
Sabhrishu
John
Michael
Joseph
John

bishops who have departed from this holy see]

Also for the memorial of Shibhchaleishu bishop and metro-
politan [and martyr] who converted the Galayi and the

35 Daylimayi

The Liturgy of the Nestorians 279

Also for the memorial of

Ignatius Meletius _Basilius Theodorus
Polycarpus __ Flavianus Gregorius Nestorius
Athanasius Ambrosius Diodorus Alexander
Eustathius Gregorius Joannes Meletius 5

bishops and doctors

And of Yulyani and Ephraim and Narsay and Abraham and
John and Michael presbyters and doctors

And for the memorial of the man of God and son of man,
in whom grace was victorious in signs and wonders, our 10
blessed father mar Gabriel, witnessed to for holiness and
famous for strength and marvellous in deeds, the founder
of the High Monastery and its holy school the mother of
virtues

And for the memorial of our blessed father mar Abraham 15
the interpreter of the divine scriptures and of Piyodn
and Moses and James and Ishurachmih presbyters and

doctors

And of
Paul Evagrius Barqisri Elijah 90
Antony [ Michael} Mar Babhay Ukhama
Macarius Marogin John Barsahdi
Arsenius James Rabban Hur- Sabhrishu
Marcus John mizd Daniel
Abraham Abraham [Mar Acha = Sabhrishu 25
Qiyori Michael John the Andrew]
John Elijah weeper

hermits and strangers who were famous for comely and
edifying conversation

And for the memorial of the illustrious athletes and glorious 30

anchorets |

Mar Isaac Mar Acha Jonah Gabhrina

Mar Dencha Mar John Phenix

Pithyon Mar Abhtin Ananias

Dumiastyanus Abha Ba‘uth 35

and all their just and righteous companions.

280 The Persian Rite

Also for the memorial of our holy fathers

Mar Kiidhaway Mar ‘Abhda Diodorus Sergius Diidha
Mar Abha Theodorus Sapor John

strangers and religious who walked in angelic conver-
5 sation

Also for the memorial of the illustrious among saints and
marvellous among weepers and great among religious and
instructed among athletes and renowned in deeds mar
rabban Bar‘itta the sun of the saints and of Chanahishu

10 his faithful sister

And of
Mar Sergius George Pithyon Ishu‘sabhran
Bacchus Cyriac Mar Sabha Yutichana

and the poor woman and her two sons, famous martyrs

15 And for the memorial of
Mar Sabhr- John sonof Mar Shibhcha- Rabban Jo-

ishu the seers lemaran seph
Mar Chenan- Mar‘anammih Rabban Pran- Abraham
ishu of Zin Sl
20 and all their companions, founders of the godly congre-

gation of the monastery of Bith Qiqa

Also for the memorial of the holy martyrs and instructed
athletes the sons of Gregory who are laid in this blessed
village

25 Also for the memorial of mar John Daylomaya who built
two monasteries of the Syrians

Also for the memorial of the illustrious among saints and
renowned in deeds and marvellous among confessors mar
George the holy martyr in whose name was built an holy

30 church ;

Also for the memorial of rabban Sabha and the sons of Shemini
who are laid in this blessed village

Also for the memorial of mar John the holy martyr witnessed
to by his good deeds of holiness and of rabban Joseph

35 his brother who are laid in this village
[And for the memorial] of Constantine the victorious king and

The Liturgy of the Nestorians 281

of Helena his faithful mother and of Constantine and
Constans and Jovian and Theodosius and Becay and
Naaman and Morigi victorious kings

Also for the memorial of the martyrs and renowned among
athletes the raisers up of monasteries and churches and 5
givers of gifts and alms, the sustainers of orphans and
widows, the amir Matthew and amir Mas‘dd bey who were
killed by the people of the Ishmaelites and laid in this
village ;

Also for the memorial of the illustrious among athletes and
providers of churches and monasteries, generous in alms,
guardians of orphans and widows the amir Matthew and
amir Hassan and amir Nijmaldin who departed in this
village

Also for the memorial of all faithful and Christloving kings 15

Also for the memorial of Aaron head of the scribes who gave
alms and did good deeds in the holy church

Also for presbyters and deacons and scholars who have de-
parted from this church

And of all them that in a true faith departed from this world of 20
whom our Lord [alone] knoweth the names, that Elohim
crown them in the resurrection of the dead. [Amen

Loma!

fe)

And the people answer)

And our Lord make us all to partake with them in his
grace and mercy for ever. Amen. 25

{<THE KISS OF PEACE)

The deacon says
Give the Peace one to another in the love of Christ
They give the peace one to another and say

And for all catholici and bishops and presbyters and deacons 30
and the whole company who have departed from the congrega-
tion of the church and for the life and peace of the world:
for THE CROWN OF THE YEAR that it be BLESSED and completed
by TtHy GoopnEss: for every child of the church who is worthy
to receive this offering which is before thee and for all thy 35

Io

15

20

25

35

282

The Persian Rite

servants and thine handmaidens who stand before thee at this
time: for all of them and for all of us be this offering accepted

for ever.

Amen

and they make the procession of the peace.

{ANAPHORA)

And the deacon says

Let us all confess and make
request and beseech the
Lord in purity and groan-
ing. Stand ye fairly and
behold those things that are
done in the fearful mysteries
which are being hallowed.
The priest hath drawn nigh
to pray that by his mediation
PEACE may BE MULTIPLIED
UNTO you. Cast down your
eyes and stretch forth your
thoughts to heaven

Watchfully and diligently make
request and beseech at this
time and let no man dare

to speak. Whoso prayeth —

let him pray in his heart.
And in silence and fear stand
ye and pray. Peace be with
us. |

And the priest says this cushapa quietly
Cushapa

O Lord God of hosts repeat, aid my
weakness by thy mercy and by the
help of thy grace account me worthy
to offer before thee this living and
holy sacrifice for the help of the whole
body and for the praise of thy glorious
Trinity, o Father and Son and Holy
Ghost, for ever

And the priest rises and lifts the
veil from the mysteries and folds it
round about the chalice and paten and

says

Forasmuch as thou hast by thy grace,
o my Lord, accounted me worthy of
thy body and thy blood, even soaccount
me worthy of BoLpNEss before thee
IN THE DAY OF JUDGEMENT. Amen.

The prayer of the incense

O our Lord and our God, may the pleasant savour which
30 we offer thee before thine holy altar within thy glorious temple
be acceptable unto thee and may it be for the joy of thine
holy name and for the pardon of thy servants and of thy flock,
o Father and Son and Holy Ghost, for ever.

The priest says to the deacon

Christ strengthen thee to do his will continually.

Sr ST TPE ea

The Liturgy of the Nestortans 283

{THE THANKSGIVING)
And h® proceeds
~ Kaniina
THE gtace oF ouR Lorp JEsus CHRIST AND THE LOVE OF
Gop the Father, AND THE FELLOWSHIP OF THE HoLy GHOST 5
be WITH us ALL now and ever and world without end
he signs the mysteries and they answer
Amen
and he proceeds
Lift up your minds 10
and they answer |
Unto thee, o Gop or ABRAHAM AND oF ISAAC AND OF ISRAEL,
o glorious king
and he proceeds
The offering is being offered unto God the Lord of all 15
and they answer
It is fit and right
(and he raises his hands in every kaniina in which now does not occur)
and the deacon says
- Peace be with us 20

And the priest kneels and prays secretly and says this cushapa quietly
Cushapa

O Lord Lord, give us openness of face before thee that with the boldness
which is of thee we may accomplish this LlvING AND HOLY SERVICE WITH OUR
CONSCIENCES CLEAN FROM all Evit and bitterness, and sow in us love and peace 25
and concord ONE TOWARDS ANOTHER AND TOWARDS ALL MEN

And he rises and kisses the altar. And it must also be made known that
at the beginning and the end of every gthantha he makes a matuniya and kisses
the altar. And the priest proceeds stretching out his hands in due order and

saying this g¢hantha 30
Gehantha

Worthy of praise from every mouth repeat and of confession
frem every tongue and of worship and exaltation from every
creature is the adorable and glorious name of thy glorious Trinity,

o Father and Son and Holy Ghost, who didst create the world 35
by thy grace and its inhabiters by thy mercifulness and didst save
mankind by thy compassion and give great grace unto mortals.

284 The Persian Rite

Thy majesty, o my Lord, THousanp THOUSANDS of those on
high bow down and worship AND TEN THOUSAND TIMES TEN
THOUSAND holy ances and hosts of spiritual beings, MINISTERS
of FIRE and spirit, praise thy name * with holy cherubin and
5 Spiritual seraphin offering worship to thy sovereignty
Kaniina
shouting and praising without ceasing and cRYING ONE To

ANOTHER AND SAYING
and they answer

10 HoLy HOLY HOLY Lorp Gop oF HOSTS

heaven and EARTH are FULL OF HIS PRAISES and of the
nature of his being and of the excellency of his
glorious splendour

Hosanna in the highest and HosANNA TO THE SON oF Davip

15 BLESSED IS HE THAT came and COMETH IN THE NAME OF
THE Lorp
HosANNA IN THE HIGHEST
and each time they shout wory the priest makes a matiiniya before the altar
And he kneels and says this cushapa
ad Cushapa

Hoty HoLy HOLY Lorp Gop oF Hosts: heaven and EARTH are FULL OF
his praises and of the nature of his being and of the excellency of his
glorious splendour: even as I FILL HEAVEN AND EARTH, SAITH THE Lorp.
Hoty art thou, God THE FatHer of truth, of wHoM EVERY FATHERHOOD IN

25 HEAVEN AND EARTH IS NAMED: HOLY art thou, eternal Son, By WHOM ALL
THINGS WERE MADE: HOLy art thou, Holy Ghost, being by whom all things
are sanctified. Woe is me! Wor 1s mE! For I aM UNDONE, BECAUSE I AM
A MAN OF UNCLEAN LIPS AND I DWELL IN THE MIDST OF A PEOPLE OF UNCLEAN
LIPS AND MINE EYES HAVE SEEN THE LorD oF Hosts. How DREADFUL IS

30 THIS PLACE, for this day I HAVE sEEN the Lord face to face, and THIS Is
NONE OTHER THAN THE HOUSE OF GOD AND THIS IS THE GATE OF HEAVEN.
*And now, o Lord, let thy grace be upon us repeat and purge our unclean-
ness and sanctify our lips and mingle, o my Lord, the voices of our feeble-
ness with the hallowing of the seraphin and the halleluiahs of the angels.

35 Praise be to thy mercies who hast made creatures of dust partakers with
spiritual beings S

And he rises and says

Bless, o my Lord: bless, o my Lord: bless, o my Lord

My brethren, pray for me
40 and he repeats this gehantha quietly

e3.%

The Liturgy of the Nestorians 285

Gehantha

And with these heavenly hosts we give thanks to thee, o my
Lord +epeat, even we thy servants weak and frail and miserable,
for that thou hast given us great grace past recompense in that
thou didst put on our manhood that thou mightest quicken it 5
by thy godhead, and hast exalted our low estate and restored
our fall and raised our mortality and forgiven our trespasses
and justified our sinfulness and enlightened our knowledge
*and, o our Lord and our God, hast condemned our enemies
and granted victory to the weakness of our frail nature in the 10
overflowing mercies of thy grace

[Our Lorp Jesus THE.SAME NIGHT IN WHICH HE WAS
DELIVERED UP TOOK BREAD AND BLESSED AND BRAKE IT AND
SAID TAKE, EAT: THIS IS MY BODY WHICH IS BROKEN FOR
YOU: THIS DO IN REMEMBRANCE OF ME. AFTER THE SAME
MANNER ALSO HE TOOK THE CUP WHEN HE HAD SUPPED,
SAYING ‘THIS CUP IS THE NEW TESTAMENT IN MY BLOOD: THIS
DO YE, AS OFT AS YE DRINK IT, IN REMEMBRANCE OF ME

or read it as in the other kuddashé |
Kaniina 20
And for all thine helps and graces towards us let us raise to thee
praise and honour and confession and worship now and ever
and world without end

—

5

and he signs the mysteries and they answer
Amen. 25

{THE INTERCESSION)
And the deacon says

Pray in your minds. Peace be with us
And the priest proceeds to this cushapa kneeling and saying in his heart
Cushapa 30
O Lord God of hosts, accept this offering for all the holy catholic church and
for all the just and righteous fathers who have been wellpleasing in thy sight
and for all the prophets and the apostles and for all the martyrs and confessors

. and for all mourners and distressed and for all the needy and tormented and
for all the sick and afflicted and for all the departed who have been severed 35 |

and have gone forth from amongst us and for this people that looketh for
and awaiteth thy mercies *and for my frailty and misery and poverty repeat.
Yea, o our Lorp and our Gop, AFTER THY MERCIES AND THE MULTITUDE

286 The Persian Rite

OF THY GOODNESSES deal thou with thy people and with my misery and
NOT AFTER MY SINS and transgressions, but that I and these may be accounted
worthy of the pardon of offences and the remission of sins through this holy
body which we are receiving IN THE BELIEF OF THE TRUTH by the grace which
5 is of thee. Amen*,
And he rises and says

Bless, o my Lord: bless, o my Lord: bless, o my Lord

My brethren, pray for me
and he proceeds and repeats this g¢hantha quietly

ae) Gehantha

Do thou, o my Lord, in thy many and unspeakable mercies
repeat Make a good and acceptable memorial for all the just and
righteous fathers who have been wellpleasing in thy sight, in

® Cushapa of the departed [which ts used at memorials of the departed instead
15 of or in addition to the foregoing'| .

I worship thy grace, o my Lord, and I confess thy mercifulness, in that
though I be unworthy by reason of my sins, thou hast brought me nigh unto
thee in thy compassion and hast appointed me a minister and mediator of these
glorious and holy mysteries, desiring of thee and beseeching thy sovereignty

20 that they be for the tranquillity and peace of the world and for the preservation
of thine holy church and for the increase of the true faith and for the exaltation
of the righteous and for the pardon of sinners and for the acceptance of the
penitent and for the return of them that are afar off and for the encouragement
of the weak and for the refreshing of the tormented and for the comforting of

25 the afflicted and for the healing of the sick and for the support of the poor and
for a good memorial of the departed, and do thou to all of us, o my Lord, such
things as help and are wellpleasing to thy sovereignty. *Yea, o Lord God of
hosts vepeat, may this offering be accepted in the heights above from my hands,
sinner and offender that I am, like the offering of Abel in the plain and of Noah

30 in the ark and of Abraham in the sacrifice of his son and of Elijah on mount
Horeb and of the widow in the treasury and of the apostles in the upper room,
and with the offering of the just and righteous fathers who from one generation
to another have made their offering. Yea, our Lord and our God, may this
offering be accepted for all the holy catholic church that it be established and

35 kept immovable, and for priests and kings and rulers that they be established
in the tranquillity of the churches and in the peace of their borders, and for the
poor and needy and tormented and for the mourners and distressed and
afflicted, and for all the departed who have been severed and have gone forth
from among us, and for all those who stand before thine holy altar and make

40 petition through my sinfulness: grant their requests, pardon their offences
and blot out their sins. And for this land and them that dwell therein, and
for this village and the inhabiters thereof: compass it,o my Lord, with a strong
wall and turn away from it in thy grace hail and famine and death and THE
LOCUST AND THE CANKERWORM AND THE CATERPILLER and let not the spoiler

45 have power over us and LET NOT THEM THAT HATE US REJOICE OVER us: and
for Vand M

and he names the cause and the matter, kneeling before the altar: and every
cause of his own or of others he here brings before God.

The Liturgy of the Nestorians 287

the commemoration of the body and blood of thy Christ
which we offer unto thee on thy pure and holy altar as thou
hast taught us, and grant us thy tranquillity and thy peace all
the days of the world. *Yea, o our Lord and our God, grant
us thy tranquillity and thy peace all the days of the world repeat 5
THAT ALL THE INHABITANTS OF THE EARTH MAY KNOW THEE
THAT THOU ART THE ONLY TRUE Gop the Father and that
THOU HAST sENT our Lord Jesus Curist thy Son and thy
BELOVED. And he our Lord and our God came and in his
lifegiving gospel taught us all the purity and holiness of the to
prophets and the apostles and the martyrs and the confessors
and the bishops and the doctors and the presbyters and the
deacons and all the children of the holy catholic church,
even them that have been signed with the living sign of holy
baptism 1g
and when he says them that have been signed let him sign the throne from
below upwards and from right to left, inclining the while.

{THE INVOCATION)
And here he strikes his face with his hands

And we also, o my Lord repeat three times, thy weak and frail and 20
miserable servants who ARE GATHERED TOGETHER IN thy NAME,
both stand before thee at this time and have received the example
which is from thee delivered unto us, rejoicing and praising and
exalting and commemorating and celebrating this great and
fearful and holy and lifegiving and divine mystery of the passion
and the death and the burial and the resurrection of our Lord
our Saviour Jesus Christ

The deacon says The priest rises and elevates his hands
In silence and awe stand ye and says
and pray. Peacebewithus.s AND MAY THERE COME, 30
/ O MY LORD, thine Holy
Spirit and rest upon this offering of thy servants and bless it
and hallow it that it be to us, o my Lord, for the pardon of
offences and the remission of sins and for the great hope of
resurrection from the dead and for new life in the kingdom of 35
heaven with all those who have been wellpleasing in thy sight.
And for all this GREAT AND MARVELLOUS dispensation towards

iS)
ur

288 The Persian Rite

us * we will give thee thanks and praise thee without ceasing in
thy cHURCH redeemed BY THE PRECIOUS BLOOD oF thy CurIsT,
with unclosed mouths and OPEN FACES
Kaniina
5 lifting up praise and honour and confession and worship to thy
living and holy and lifegiving name now and ever and world

without end
and he signs the mysteries and they answer

Amen

10 [The veil is closed| and he makes a matiniya before the altar, but let him
not kneel
and he proceeds
O Christ the peace of those above and the great tranquillity of
those below, grant, o my Lord, that thy tranquillity and peace
15 may abide on the four corners of the world and especially
within thine holy catholic church, and grant peace to the priest-
hood with the realm AND MAKE WARS TO CEASE IN ALL THE
WORLD and SCATTER THE divided PEOPLES THAT DELIGHT IN
WAR, THAT WE MAY LEAD A QUIET AND PEACEABLE LIFE IN ALL

20 sobriety AND GODLINESS
And he proceeds

I THANK THEE, 0 FATHER, LORD OF HEAVEN AND EARTH,

o Father and Son and Holy Ghost, that though I be a sinner
and weak yet by reason of the multitude of thy mercifulness thou

25 hast in thy grace accounted me worthy to offer before thee these
fearful and holy and lifegiving and divine mysteries of the body
and blood of thy Christ that I may minister to THY PEOPLE AND
SHEEP OF THY PASTURE the pardon of their offences and the
remission of their sins and the salvation of their souls and the
30 reconciliation of the whole world and the tranquillity and peace

of all the churches ’
He proceeds

HAVE MERCY UPON ME, 0 GOD, AFTER THY GREAT GOODNESS
O king Christ, have mercy upon me
35 ACCORDING TO THE MULTITUDE OF THY MERCIES DO AWAY
MINE OFFENCES
O king Christ, glory to thy name
{and in like manner alternately to the end of Ps. i)

— os

The Liturgy of the Nestorians 289

Unto THEE Lirt I UP MINE EYES, 0 THOU THAT DWELLEST IN
THE HEAVENS
{and the rest of Ps. cxxiii 1-3 a)
I WILL WASH MY HANDS IN INNOCENCY, 0 LoRD, AND SO WILL
I Go TO THINE ALTAR 5
[and he goes a second time into the place of the deacon and washes his hands]
Prayer of incense
May our prayer and our petition be pleasant unto thee, o our
Lord and our God, and may the smoke of our pleasant censer
refresh thee like the censer of Aaron the priest in the tabernacle. 10
And renew our souls with our bodies and be reconciled to thy
creation for thy many mercies’ sake, 0 creator of pleasant roots
and sweet spices, Lord of all, Father and Son and Holy Ghost,
for ever. Amen.

{THE FRACTION AND CONSIGNATION ) 15
The order of the signing and the breaking
And he begins the order of signing and breaking and draws near with his
hands outstretched and not folded as illiterate men do and he censes his hands
and his face saying

*Sweeten, o our Lord and our God, the savour of our 20
uncleanness and our corruption with the sweet odour of the
pleasantness of thy love and purify us therewith from the
defilements of sin, o thou good shepherd, who wentest forth
to seek us and didst find us when we were lost and willest our

return. Pardon me mine offences and my sins, those I know 23

and those I know not, in thy grace and thy mercies repeat three

times
and say

Bless, o my Lord: bless, o my Lord: bless, o my Lord

* The mercifulness of thy grace, o our Lord and our God, 30
bringeth us nigh unto these glorious and holy and lifegiving
and divine mysteries albeit we are unworthy repeat three times

and the deacon answers him

In truth, o my Lord, we are not worthy. Have pity on us,

o my Lord, for that we are not worthy for our frailty by reason 35
of our many sins

Each time after he says The mercifulness of he folds his hands on his
breast in the form of a cross and kisses the middle of the altar and also the
right side and the left side
U

290

[The deacons begin
SEE THAT IT IS I MYSELF

I am the bread which came
down from on high, said our
5 Saviour in the mysteries to his
disciples. _Whoso hath love
approacheth and receiveth it
and liveth for ever in me and
inheriteth the kingdom

10 Glory be to the Father and
to the Son and to the
Holy Ghost

The cherubin and seraphin
and archangels in fear and

15 trembling stand before the

altar and gaze at the priest
breaking and dividing the body
of Christ for the pardon of
trespasses

20 FROM EVERLASTING TO EVER-

LASTING world without end
O thou who in mercy dost
open the door to the penitent
and callest sinners to come to
25 thee, open to us, o my Lord,
the door of thy mercies and let
us enter by it and sing praise
to thee by night and by day].

30

The Persian Rite

And the priest takes the uppermost
biichra which is in the middle of the paten
in both his hands which must not then be

JSolded and looks upwards and says

Praise to thine holy name, o our
Lord Jesus Christ, and worship to
thy sovereignty at all times for ever,
Amen

For thou art THE LivinG and life-
giving BREAD WHICH CAME DOWN FROM
HEAVEN and giveth Lire to the whole
WORLD and they wuo Eat of it DIE
not and they who receive it are saved
and pardoned in it and live in it for
ever, Amen

and they answer
Amen _

And he kisses the biichra in the form
of a cross, not bringing it to his lips,
but figuratively, above and below and

right and left, and says

Glory be to thee, o my Lord three
times, FOR thine UNSPEAKABLE GIFT
towards us for ever. Amen

and they answer
Amen
He holds the bichra firmly with both
hands and says

We draw nigh, o my Lord,
in the true faith of thy name
to these holy mysteries and by
thy compassion we break and
by thy mercifulness we sign
the body and the blood of our
Saviour our Lord Jesus Christ:
in the name of the Father and
of the Son and of the Holy
Ghost for ever

and they answer
Amen

While naming the Trinity he breaks
the biichra that is in his hands attentively

nt te a ee

<2 aay

The Liturgy of the Nestorians 291

into two halves, And some here sign
the perista with their thumb at the time of
breaking: but do thou beware of such
an audacity, for that it is not necessary
here to sign but only to break in the 5
name of the Trinity, holding them in
both hands. And he puts the half which

ts in his left hand in tts place, not in its
Sormer position but arranging the broken
side towards the chalice. And with the 10
half in hts right hand he signs the blood

in the chalice from east to west and from
north to south, dipping a third part of
the half which ts in his hand into the
chalice: that is (he dips) a third part of 15
both the portions. And he signs the
chalice with that half of the bichra and
not with the upper side and its edge, as
others are wont to do, but with the part
where it is broken while the front of the 20
half ts towards {the chalice). And he
says while making the sign of the cross

Jrom east to west

The precious blood is signed
with the lifegiving body of our 25
Lord Jesus Christ: in the
name of the Father and of the
Son and of the Holy Ghost
for ever
this while signing from east to west 30
towards him: and at the Holy Ghost
he signs from north to south towards the
paten. And so he signs the body in the
paten in like manner and with the same

half which ts in his hand saying 35

The holy body is signed
with the propitiatory blood of
our Lord Jesus Christ: in the
name of the Father and of the
Son and of the Holy Ghost 4°

' for ever

and they answer
Amen

we

20

45

3°

35

40

45

292

The Persian Rite

And he holds both the halves in his
two hands and joins them together as if
they had not been broken: and let his
Sorefingers {and thumbs) encircle the

halves like a wheel: and he says

These glorious and holy and life-
giving and divine mysteries have been
set apart and consecrated and perfected
and fulfilled and united and commingled
and attached and sealed one to the
otherin the adorable and glorious name
of the glorious Trinity the Father and
the Son and the Holy Ghost, that they
may be to us, o my Lord, for the pardon
of offences and the forgiveness of sins
and the great hope of the resurrection
from the dead and for new life in the
kingdom of heaven, to us and to the

holy church of Christ our Lord here -

and in every place now and ever and
world without end

and at now he cleaves a cleft with his
thumb at the part which was dipped in
the blood, and then he puts the halves
on the paten one over the other cross-
wise so that the broken part of the lower
one which was held in his left hand looks
towards the chalice, and the broken part
of the upper one which was held in his
right hand looks towards the west to-
wards the priest, so that the cleft in it
looks towards the chalice.

And he wipes his hands well and
signs Jamself between his eyes with his
thumb with the sign of the cross and
also the deacons around him and says

Christ accept thy ministry: Christ
illumine thy face: Christ keep thy
life : Christ nourish thy youth.

Let him unwrap the veil which ts
Jolded round about the paten and chalice
and say

Glory be to thee, o our Lord Jesus
Christ, for that though I be unworthy
thou hast in thy grace appointed me

The Liturgy of the Nestorians 293

a minister and a mediator of thy
glorious and holy and lifegiving and
divine mysteries. By the grace of
thy compassion account me worthy
of the pardon of offences and the
forgiveness of sins
and then .

Glory be to thee, o God: glory be
to thee, o eternal Son: glory be to
thee, o Holy Ghost, who. sanctifiest 10
all, for ever

and they answer

on

Amen.

{<THE BLESSING)

And he kisses the altar in the midst and proclaims like one making an 15
announcement and says

THE grace oF ouR Lorp Jesus CHRIST AND THE LOVE OF
Gop the Father AND THE FELLOWSHIP OF THE Hoty GHOST BE
WITH uS ALL now and ever and world without end

and they answer 20
AMEN

And he signs himself lifting his hands a little upwards on either side, because this
signing is received on behalf of the people although he makes it on his own person.

[Zhe veil ts opened].

<THE COMMINUTION > 25

And the deacon proclaims

Let us all with awe and rever-
ence draw nigh to the mys-
teries of the precious body
and blood of our Saviour,
With a PURE HEART AND
FAITH UNFEIGNED let us re-
member his passion and
consider his resurrection:
for for our sakes the only-
begotten of God took of
mankind a mortal body and
a reasonable and intelligent

The priest whispers in his heart and
says
BLESSED ART THOU, 0 Lorp Gop oF
OUR FATHERS, AND GLORIOUS IS THY
NAME FOR EVER: FOR THOU HAST NOT 30
DEALT WITH US AFTER OUR SINS but in
THE MULTITUDE OF THY MERCIES thou
hast delivered US FROM THE POWER OF
DARKNESS AND HAST bidden US TO THE
KINGDOM OF thy DEAR Son our Lord 35
Jesus Christ
While this is being said the priest
breaks the body and then dips a coal
Jor the children.

40

294 The Persian Rite

and immortal soul and by
his lifegiving laws and his
holy commandments hath
brought us nigh from error
5 TO THE KNOWLEDGE OF THE
TRUTH, and after all his
dispensation for us he THE
FIRSTFRUITS of our nature
was lifted up on the cross
1o and rose from the dead and
was taken up into heaven.
He hath delivered to us his
holy mysteries that in them
we might commemorate all
15 his grace towards us. Let
us then with overflowing
love and with an humble will
receive THE GIFT of ETERNAL
LIFE and with pure prayer
20 and manifold grief let us
partake in the mysteries of
the church in penitent hope
turning from our transgres-
sions and grieving for our
25 sins and asking mercy and
forgiveness from God the
Lord of all.

(THE LORD’S PRAYER)
The deacon

3° We condone the transgressions of our fellowservants .
Rk O Lord, pardon the sins and transgressions of thy
servants
And we purify our consciences from divisions and strife
k O Lord, pardon the sins and transgressions of thy
35 servants
With our souls freed from anger and enmity
k O Lord, pardon the sins and transgressions of thy
servants

The Liturgy of the Nestorians 295

Let us receive the holy and be hallowed by the Holy Ghost
R O Lord, pardon the sins and transgressions of thy
servants

And in union and concord of minds let us receive the fellowship’

of the mysteries in peace one with another
R O Lord, pardon the sins and transgressions of thy
servants
That they be to us, o my Lord, for the resurrection of our
bodies and the salvation of our souls and life world with-
out end.
When the caruziitha is finished the deacon says
Let us pray. Peace be with us
and the priest repeats in his heart quietly

Pardon, o my Lord, by thy compassion the sins and trans-
gressions of thy servants and hallow our lips by thy grace that
they may yield the fruits of praise to thine exalted godhead
with all thy saints in thy kingdom

If there are chalices which they are not consecrating he signs them here

And then he rises to his full height after inclining and raises his voice

and says®*

Make thy tranquillity, o my Lord, to dwell amongst us AND
thy PEACE IN our HEARTS and may our tongues proclaim thy
truth and thy cross be the guardian of our souls while we make
new harps of our mouths and speak a new tongue with lips
of fire. Account us worthy, o my Lord, with the boldness
which is of thee to pray before thee this pure and holy prayer
which thy lifegiving mouth taught to thy true disciples the
sons of thy mysteries WHENSOEVER YE PRAY AFTER THIS
MANNER PRAY YE and confess and say

and they answer

Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY
NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS
IT IS IN HEAVEN: GIVE US THIS DAY THE BREAD OF OUR

ow

—
on

20

30

NECESSITY AND FORGIVE US OUR TRESPASSES AS WE HAVE >

® If it is not a feast of our Lord Account us worthy, o our Lord and our
God, to stand before thee continually without blame WITH A PURE HEART and
OPEN FACE with the boldness which in mercy is given us of thee that we may all
with one accord call upon thee and say ON THIS WISE

296 The Persian Rite

FORGIVEN THEM THAT TRESPASS AGAINST US AND LEAD US
NOT INTO TEMPTATION BUT DELIVER US FROM EVIL: FOR THINE
IS THE KINGDOM AND THE POWER AND THE GLORY FOR EVER
AND EVER. AMEN :

5 And the priest repeats this prayer quietly
O Lord God of hosts our good God and our merciful king, we
desire of thee and beseech the abundance of thy mercifulness :
LEAD US NOT, 0 my Lord, INTO TEMPTATION BUT DELIVER US
FROM THE EVIL ONE and his hosts: FOR THINE IS THE KING-

10 DOM AND THE POWER AND THE MIGHT and the strength and
the dominion in heaven and in earth now and ever and worLpD
WITHOUT END. AMEN

or this sometimes said in an audible voice and slowly
YEA, 0 our Lorp and our Gop, we desire of thee and beseech

15 the mercifulness of thy grace, LEAD us NoT, o my Lord, lead
us not, o my Lord, INTO TEMPTATION BUT save and DELIVER US
FROM THE EVIL ONE and his hosts: FOR THINE IS THE KING-
DOM AND THE POWER AND THE MIGHT and the strength and
the dominion in heaven and in earth now and ever

20 and he signs himself and raises his voice

and WORLD WITHOUT END

and they answer

AMEN.

(THE ELEVATION)
25 And the priest says
Peace be with you
and the people answer
And with thee and with thy spirit
and he proceeds
30 The holy thing to the holies is fitting in perfection
and they answer
One holy Father, one holy Son, one holy Spirit

Glory be to the Father and to the Son and to the Holy Ghost
world without end. Amen

The Liturgy of the Nestorians 297

{ They draw the veil of the altar and range themselves in two choirs in the
sanctuary and those within begin the following in a low voice saying

~ Kaniina
TERRIBLE ART THOU, O GOD MOST HIGH, OUT OF THINE HOLY
PLACE world without end. BLESSED BE THE GLORY OF THE §
LorD FROM HIS PLACE *

They repeat it in a loud voice and the people in the nave answer the
same words

Verses said in the sanctuary

Loa

GoD IS GONE UP WITH A MERRY NOISE: AND THE LoRD WITH I0
THE SOUND OF THE TRUMP
GoD REIGNETH OVER THE HEATHEN: GoD SITTETH UPON
HIS HOLY SEAT *
TERRIBLE ART THOU efc*

Choirs, choirs of spirits arose and escorted the Son in pomp 1:5
on the day of his ascension *

TERRIBLE ART THOU efc*
Continuation

WHILE THEY BEHELD HE WAS TAKEN UP AND A CLOUD
RECEIVED HIM AND HE WAS HIDDEN FROM THEIR SIGHT 20

TERRIBLE ART THOU etc *

The precious blood and the body which we have all received,
praise we it with confession and say Halleluiah halleluiah*

TERRIBLE ART THOU, 0 GOD MOST HIGH, OUT OF THINE HOLY
PLACE world without end. BLESSED BE THE GLORY OF THE 25
LorD FROM HIS PLACE}.

{THE COMMUNION )
They open the veil
and the deacon who said the cdruzitha comes to the priest and says
Let us pray. Peace be with us 30
and the priest takes the hand of the deacon and places it on the chalice saying

The grace of the Holy Ghost be with thee and with us and
with the partakers thereof in the kingdom of heaven for ever.

Amen
and the deacon answers 35

With thee and with us and with the partakers thereof in the
kingdom of heaven

298

And the deacon says
Praise ye the living God
They say the Anthem of the Bema on
days of the mysteries
5 Antiphon Blessed be thy body
and thy blood, o our Lord,
which thou gavest for pardon
to the nations and thereby didst
hallow our nature that we
romight sing and praise thy
sovereignty

15

The Persian Rite

And the deacon who read the aposile
comes before the priest and says
Let us pray. Peace be with us

and receiving him he puts on him a

veil and puts the paten on his arm

and says
The divine grace be with thee and
with us and with the partakers thereof
for ever
And then the deacon who gave the
peace comes and says
Let us pray. Peace be with us
and <the priest) taking the chalice
gives it to him saying
The grace of the Holy Ghost be with
thee and with us

When the antiphon ts finished the deacon holding the chalice proclaims

Bless, o my Lord

and the priest lifts his hand and makes the sign of the cross over the people and
says in an audible voice

20 The gift of the grace of our lifegiver our Lord Jesus Christ be

fulfilled in mercy to us all

and they answer

world without end. Amen

And they say the verses of the
25 antiphon

My brethren, receive the
body of the Son, saith the
church, and drink his cup in
faith in the kingdom

30 Anthem of the Bema (sung by those
in the nave]

{From the exalted heights
Christ our Lord, the saviour
of all, put on excellency and

35 glory and splendour and gave
salvation to the nations and
forgiveness of trespasses and
of sins for the pardon of all

And when the priest gives the body
he says a

The body of our Lord to
the discreet priest or to the
deacon of God or to the cir-
cumspect believer: for the
pardon of offences
And the deacon says over the chalice

The precious blood for the
pardon of offences, the spiritual
feast for everlasting life to the
discreet priest or to the deacon
of God

and every one according to his degree

SR

a

The Liturgy of the Nestorians

The precious blood and the
body which we have all -re-
ceived, praise we it confessing
and saying Halleluiah halle-
luiah
Halleluiah #o the tune With thousands

¥ TARRY YE IN THE CITY
OF JERUSALEM UNTIL YE BE
ENDUED WITH POWER FROM
heaven

The precious blood efc

People Thou hast fed us, o my
Lord, with thy body and thy
blood. What are our mouths
that we should confess thy
name?

A priest Blessed is Christ who
hath fulfilled -his compassion
and gone up with glory to the
heaven of heavens

People Thou hast fed us efe

A priest The disciples won-
dered then when the cloud
received him from them

People Thou hast fed us efe

A priest The doors are opened
and the multitude are celebrat-
ing thee and the Father crieth
Come, enter, my beloved

People Vhou hast fed us etc}

Praise for festivals of our Lord*

® Praise for sundays O our Lord Jesus the adorable king who by thy suffering

299

didst vanquish the tyrant death * O Son of God who didst promise us new life

in the kingdom on high * Cause all harms efc. as on p. 300. For memorials of the
dead and ferias May the mysteries which we have received in faith be to us,

o my Lord, for pardon of offences * O thou that art like him that is made [or like

a servant] and also like the maker, thou art Christ, rHE KING OF THE. AGES * With

thy body and blood thou didst pardon and forgive the faults and offences of all
who have believed in thee * Account us all worthy in thine appearing with

boldness to Go OuT To MEET thee and with the bands of heavenly beings to sing

praise. Amen and amen.

20

30

300 The Persian Rite

[sung alternately verse by verse by those
in the nave and those in the sanctuary]

Strengthen, o our Lord, the
hands that have been stretched
5out: and have received the
holy thing for the pardon of
offences * Account them worthy
every day: to yield fruits to
thy godhead * The mouths
1o Which have praised thee within
the holy place: do thou account
worthy to sing praise * The
ears which have heard the voice
of thy praises: let them not,
15 0 my Lord, hear the voice of
alarm * The eyes that have seen
thy great compassion: again,

o my Lord, let them see thy
blessed hope * The tongues also

20 that have cried Holy: do thou
dispose to speak truth * The
feet that have walked within
the church: make them to walk
in the land of light * The
25 bodies that have eaten thy
living body: do thou renew
with new life * Our congrega-
tion which hath worshipped
thy godhead: multiply to-
30 wards it every help * And
with us may thy great love
abide: and therein may we
abundantly render back praise *
And open the door to the peti-
35 tion of us all: and may our
service also enter thy presence*

Cause all harms to cease
from us: and make thy tran-

eae ee ee Re ee ae

ae a Ss eee ee ee eee

Ve ee eee

ee ee

Ss mit mn) li ait acest i a a eal acelin

The Liturgy of the Nestorians 301

quillity and mercies to dwell in

our land * That in the day

of thy manifestation we inay

live before thee: and may Go 5
OUT TO MEET thee according to

thy will * With hosannas we

will confess thy name: for thy

grace towards our race * For

thy mercies are multiplied to-

wards our manhood: and thy 10
love hath shined forth upon our

mortality * And thou hast blot-

ted out our offences through thy

pardon: praise to thy name for

thygift * BLEssep BE thy GLorY 15
FROM out of thy PLACE: who

forgivest offences because of

thy mercies * And in thy

grace account us all worthy:

to confess and worship thy god- 20
head * And at every season

let us lift up: praise to thy

sovereignty. Amen and Amen.

{ THANKSGIVING) “
And when the people have received the holy thing the priest takes back the 25
vessels with the mysteries to their place [and the veil is closed]

And when the priest enters the deacon proclaims

Let us all then who by the gift of the grace of the Holy
Ghost have drawn nigh and been accounted worthy and
have partaken in the reception of these glorious and holy 30
and lifegiving and divine mysteries give thanks all with
one accord and glorify God who gave them

and they answer
Glory BE to him FoR HIs
UNSPEAKABLE GIFT 35
And the deacon says

Let us pray. Peace be with us

302 The Persian Rite

And the priest prays with a loud voice*

It is fitting, o my Lord, every day repeat and it is right at
all times and meet every hour, to confess and worship and
praise the fearful name of thy majesty: for by thy grace, o my

5 Lord, thou hast accounted worthy the weak nature of mortal
man with the spiritual ones to hallow thy name and to partake
in the mysteries of thy gift and to take delight in the sweetness
of thy words and to raise voices of praise and of thanksgiving
to thine high godhead at all times, Lord of all, Father and Son

1oand Holy Ghost, for ever
and they answer
Amen
Bless, o my Lord
And he prays the second time”

1; Christ our God and our Lord and our king and our saviour
and our lifegiver and the forgiver of our sins, who in his grace
and his mercies hath accounted us worthy to receive his
precious allsanctifying body and blood, grant us-to be well-
pleasing unto him in our thoughts and words and deeds and

ao actions. And, o my Lord, may this earnest which we have
received and are receiving be to us for the pardon of offences
and the remission of sins and for the great hope of the resur-
rection from the dead and for new life in the kingdom of
heaven, with all those who have been wellpleasing in thy sight,

25 by thy grace and thy mercies for ever. Amen

and while the priest is saying this one of the deacons binds up the veil
And while the priests are giving the peace one to another in the sanctuary they

[that are in the nave| say this psalm
O PRAISE THE LoRD OF HEAVEN

30 The Son who gave us his body and blood

PRAISE HIM IN THE HEIGHT
The Son who gave us his body and blood

Cand the rest of Ps. cxlviit 1-6 in like manner)

® On ferias Praise, o my Lord, and honour repeat, confession and worship
and continual gratitude are we bound to raise to thy glorious Trinity for the
gift of the holy mysteries which thou hast given us by thy compassion for the
pardon of our offences, Lord of all, Father and Son and Holy Ghost, for ever.

> On ferias Blessed be thine adorable excellence in thine exalted place,
c Christ the pardoner of our offences and our sins, who makest our transgressions
to pass away by the glorious holy lifegiving and divine mysteries, o Christ the
hope of our nature, at all times for ever.

lal

The Liturgy of the Nestorians 303

and they proceed
O PRAISE THE LoRD, ALL YE HEATHEN
For his gift to us
PRAISE HIM, ALL YE NATIONS
For his gift to us 5
(and the rest of Ps. cxvit)
Glory be to the Father and to the Son and to the Holy Ghost
To the Son who gave us his body and blood
FROM EVERLASTING TO EVERLASTING world without end. AmEN
To the Son who gave us his body and blood 10
LET ALL THE PEOPLE SAY AMEN AND AMEN
To the Son who gave us his body and blood
Let us confess and worship and glorify
The Son who gave us his body and blood
And they proceed 5

15
Our FaTHER WHICH ART IN HEAVEN
three times (without farcings).
{THE DISMISSAL)
The Seal
on sundays and on festivals and on memorials* 20

The priest goes forth and stands at the great door of the altar at the right
side and blesses the people in an audible voice and says
HE WHO HATH BLESSED US WITH ALL SPIRITUAL BLESSINGS
IN HEAVENLY PLACES IN Jesus Curist our Lord and hath
bidden us to his kingdom and called us and brought us nigh 25
to his longed-for good things which pass not away neither cease
nor are destroyed, even as he promised and assured to us in

his lifegiving gospel and said to the blessed company of his

disciples VERILY VERILY I SAY UNTO YOU, WHOSO EATETH
MY FLESH AND DRINKETH MY BLOOD DWELLETH IN ME AND 30

2 Seal on ferias May our Lord Jesus Christ, whom we have ministered to
and celebrated and honoured in his glorious and holy and lifegiving and divine
mysteries, account us worthy of the resplendent glory of his kingdom and of
delight with his holy angels and of openness of face before him and of standing
at his right hand in Jerusalem on high by his grace and mercy. To him be
glory: and may the right hand of his care overshadow us and all creation now
and ever and world without end. Amen.

304 The Persian Rite

I In HIM AND I WILL RAISE HIM UP AT THE LAST DAY AND
HE SHALL NOT COME INTO JUDGEMENT BUT IS PASSED FROM
DEATH UNTO LIFE eternal: may he then bless our company and
guard our congregation and make our people glorious, which
5 have come and had delight in the power of his glorious and
holy and lifegiving and divine niysteries. And with the living
sign of the cross of our Lord be ye sealed and guarded from
all harm hidden or open now and ever and world without end

and they answer
10 Amen.

And the priest and the people give peace one to the other.

{<THE EULOGIA)

[The people kiss the cross in the priests hands and the eulogia, which was
baked along with the bichri, ts distributed by one of the priests or deacons
15 standing at the nave entrance of the baptistery

During the distribution ts said the prayer of Mary

May the prayer, o my Lord, of the holy virgin and the request
of the blessed mother and the beseeching and entreating of her
that is full of grace, mart Maryam the blessed, and the great

20 power of the victorious cross, and the divine help, and the
petition of mar John the baptist be with us continually at all
seasons and times, Lord of all, Father and Son and Holy
Ghost, for ever. Amen].

(PRAYERS)

25 A prayer to be said when a man receives the holy thing

Hallow our bodies with thine holy body, pardon our offences with thy
precious blood and make clean our thoughts with the hyssop of thy compassion,
o Christ the hope of our nature: Lord of all, Father and Son and Holy Ghost,
for ever. Amen.
30 When they order the mysteries
O my Lord, let not thy living body which we have eaten and thy victorious
blood which we have drunk be to us, o my Lord, for judgement and vengeance
but for pardon of trespasses and forgiveness of sins and for the great hope of
the resurrection from the dead and for new life in the kingdom of heaven and
35 boldness before thee with the just and righteous who have been wellpleasing in

—

The Liturgy of the Nestorians + 305

thy sight, o Christ the hope of our nature: Lord of all, Father and Son and
Holy Ghost, for ever. Amen.
~ Another
For that we have received of thy body openly let thy power dwell in us
secretly, and let us go forth to meet thee with gladness and praise thee with 5
a threefold song with the just who fulfilled thy will, o Christ the hope of our
nature : Lord of all, Father and Son and Holy Ghost, for ever. Amen.
Another
For that we have received of thy body from the paten and drunk of thy blood
from the chalice account us worthy, o my Lord, with the robber to sing praise 10
in paradise with the just who fulfilled thy will, Lord of all, Father and Son
and Holy Ghost, for ever. Amen.
Seal
For that thou hast accounted us worthy, 0 my Lord, to delight in thy body
and thy holy blood, account us worthy also to delight in thy kingdom which 15
passeth not away nor is destroyed, with all thy saints now and ever and world
without end. Amen.

The order of the mysteries is finished, with the kuddasha of the
blessed apostles mar Addai and mar Mari
who made disciples of the east 20
Amen,

‘IV.

THE BYZANTINE RITE

IV. THE BYZANTINE RITE

I. Pp. 309-344. THE BYZANTINE LITURGY OF THE NINTH
CENTURY. From Roman. Biblioth. Barberin. MS. iii.
55 (c. A.D. 800) pp. I-73, 512, 519. The lacuna in S. Basil
(pp. 327-336) is supplied from Grottaferrat. MS.T B vii
(ixth or xthcent.). The additions are from (1) S. Maximus
Mystagogia 8-24 in S. Maximi opp. tom. it ed. Combefis,
Paris 1675, pp. 508-23, or Migne P. G. xc cc. 687-709 :
(2) Chronicon paschale an. 624 p. 390 in Migne P. G. xcii
c. 1001: (3) S. Theodorus Studit. De praesanctificatis in
Mai Nov. patr. biblioth. tom. v, Romae 1849, or Migne
P. G. xcix cc. 1687-90: (4) S. Nicephorus Canon. 30, 13
in Pitra Jurds eccl. graec. hist. et mon. t. ii Romae 1868,
Pp. 330.

2. Pp. 345-352. THE LITURGY OF THE PRESANCTIFIED
OF THE NINTH CENTURY. From the same MS., pp. 74-
86, 520. The additions are from (1) S. Theodorus Studit.
u.5.: (2) Chronicon paschale an. 645 p. 385 in Migne P. G.
xcii c. 989.

3. Pp. 353-399. THE MODERN LITURGY OF S. CHRYSOSTOM,
From Evxoddytov rd péya Venice 1869, pp. 34-74 and ’Ako-
Aovbia Tov avayvoorou row avAderoupyikdy Athens 1890,
pp. 27-32. The proper of the Theophania from Tumxdy
kata Thy taki THs Tot Xpiorod peydAns éxxAnoias Con-
stantinople 1888, pp. 149 sq.: "Av@oAdyov Venice 1865,
Pp- 303 Sq., 301 sq.: Evxoddyoy wu. 5. pp. 684, 636 sq.:
‘Opoddytov 7d péya Venice 1870, pp. 113-115, 262 sq.

4. Pp. 400-411. THE PRAYERS OF THE MODERN LITURGY
OF S. BASIL. From Evyodéyov 1rd péya Venice 1869, |
pp. 80-97.

5. Pp. 412-457. THE LITURGY OF THE ARMENIANS. Trans-

lated from Khorhrdatetr srbazan pataragi (The manual

of the mystery of the holy Oblation) Jerusalem 1873: Za-
gharan (The Hymnbook) Constantinople 1850, p.177. The
proper of the 3rd Sunday after Pentecost from /ashotzgirk

(The Lectionary) Jerusalem 1873, vol. ii. p. 103: Sharacan

(Zhe Canticlebook) Constantinople 1853, p. 409. See the

Introduction.

— —— ye

1. FHE LITURGIES
OF S. BASIL AND OF S. CHRYSOSTOM

(IX TH. CENTURY)

AEITOYPFIA
TOY ATIOY BAZIAEIOY

(AEITOYPTIA
TOY XPYZ0ZTOMOY)

{ PROTHESIS ¥

S[°H reAela mpookop.d: év TH dpxq yiverar]

evxy fv moved 6
gvdakip damotiWepévou tod dptov év
T@ Siox@

“O Oedc 6 G€dc HMAN O TOV

€ \ 2 ~
LEepeus EV TM OKEVO-

> 7 > ‘ \
oupadviovy aptov Tv Tpodny
Tov TmavTos Kébacjouv Tov KUpLoy
hudy Kal Oedv Incoby Xpiorov
€ZaTIOCTEIAAC CWTAPA Kal Ay-
‘ ‘ > 2 >
TPOTHN Kal EvEepyeTnV EeEYAO-
rofnta Kal ayidgovTa pas
- Ue. > 7 \ 60
avTos evAoynooyv THY TpoVEeciy
ae ‘ 4 + ae
TavtTny Kal mpocdegar adrjy
els TO Umrepoupdvidy cou Ov-
GlacTHpiov’ pynpovevcov ws
dyabds Kai pirdvOpwros Ter
, ‘ > 3
mpoceveyKadvT@y Kat Ot’ ods
Tpoonyayov Kal huas a&kata-

Kupre 6 beds jar 6 tpoveic
€avTOv AMNON AMWMON YTTEP

TAc TOY KOcMoy zwric egide
» ,? el -~ M* Jr § Q >
ep nuas Kal emt TOY apTov

Todrov kai émt TO ToTypLoy
TodTo Kal troincov avTd dxpav-
Tov Gov c@pa Kal Tipidy cou
aipa «is peTddAnpw wWoxeov
Kal copdtov

fe)

15

20

on

Io

15

20

25

310 The Byzantine Rite

S. Basil S. Chrysostom
kpirovs diadvAagov ev TH
iepouvpyia Tov Oeiwy cov
pvoTnpiov
exw.
ére Hylactar Kat deddfacra: 7d mévTipov Kal peyadomperés
dvouad aov Tod Ilarpos (kai rob Tiod cal rod dylov IIvedparos
viv Kal dei Kai els Tods aidvas TOY aidver)
*[od xpi odpayiSa rovetv év TH edx{] ToD oKevadvAaklov emi Td Eyrov
TOT *ptov |.

(ENARXIS)
> -Avaknptrrerat

EYAorHMeNH Af BaciAeia (70d Ilarpds xal tod Yiod Kai rod

ayiov IIvedpatos viv Kai det Kai els rods aldvas Tév aiéver)
kai 4 Luvarry ovv ti éexdhovycer]
Evxy avtipevou a’

Kipie 6 Oeds Hpyadv od 7d
Kpadtos aveikactov Kal % ddéa
aKaTaANTTOS, OU TO €AEOC
AMETPHTON Kal 1) diravOparia
apatos’ avtos Séomota Kara
Thv evoTAayxviay gov émti-
BAEYON Ec) Huas Kal él TON
&yLov O1KON TOYTON Kal TIOIHCON
med 1ua@v Kal T@Y cuVEVXO-
Hévov hulv mrAovoia Ta edEH
gov Kal Tovs oikTippovs wou

exo.

OTL TIpeTTE! COI Waoa AdzZa TIMH
kal mpooktvnats *7@ IIarpi*

‘ ~ c 7

kai (7 Tid Kail 76 dyio
3° & t y4

‘

® rod Ilarpds MS.

——ES Se lL ee

The Byzantine Liturgy of the Ninth Century 311

S. Basil
A Vv
TIvedpart viv Kai del Kat cic
TOYC AIDNAC TON AIMNON )
edx7} dvtipavou Pp’
Kiépios 6 Beds fpadv cacon
A , \ > ’
TON A&dON COY KAal E€YAOTHCON
THN KAHPONOMIAN COY, TO 7A7)-
pwopa THs éKKAnolas gov ev
elpjvn Siaptrdagov, aylacov
TOS AFATIONTAC TV EYTIPETTEIAN
Tod olKOY coy’ ov avTovds ayTI-

, nan oo A a
dégacov Th Oeik@ vou duvdpe
kal mi érkaTaAiTtHc Aas 6
Ocds toyc éATIzONTac étti col

exo.
ef S x , ‘ na?
Stu aby TO KpaTOS Kal COY ECTIN
fi BaciAela Kal Hi AYNaMIC Kal
+i adza 70d Ilarpés kal rod
Viod cal rod dylov IIvedparos
vov kal del Kal eic TOYC al@nac

“~ >7
TOV aidvev )

edx7) dvtupevou y’

‘O ras Kowds Tav’ras Kal
cuppdvovs piv xXapiodpevos
mpocevyds, 6 Kai AYO Kal tpici
CYMMONOFCIN ETT! TH ONOMATI
gov Tas airhoes mapéxelv
2 , ; $5 3% et
érrayyelAdpevos’ avTos Kal vv
trav SovAwv gov TA aAiTHMATA

4 ‘ , ’

Tpoc TO CYMPEPON TIAHPGCON
xopnyav tiv ev TP TapovTe
ai@vt THN @TTITNWCIN Thc ofS

Ss. Chrysostom

10

20

30

312

S. Basil
AAHOelac Kal é€v TO pédAovTL
(ohv aidviov xaptgopevos
éxgo.
ért adyabds Kal girdvOpawros
5 Ocds trdpxes Kal ool Thy
ddgav { dvarréuropev TO ITarpi
kai TO Tid xai 76 dyio IIved-
pate viv Kal del kal els Tovs

IA ~ +7
al@vas TOV ai@voV),

10 {MASS OF THE CATECHUMENS)

(THE LITTLE ENTRANCE)

"TH év tT tepateim rod dpxrepéws eicodos (kal) 4 Tod Aaod ov 7h

The Byzantine Rite

S. Chrysostom

iol
t

iepdpxy eis THv éxxAnoiav eicodos]

evx7] Tis eioddou

¢

13 Méomota Kvpre 6 eds Hpov
6 KaTacThioas €v ovpavois
TadypaTa Kal. oTpaTias ay-
a4 >. > 7 X\
yéAwy Kal apxayyéAwv mpos
7 ~ “ rd
AetToupyiav THs ons ddgns,
20 Moinoov avy TH €ioddw Huaov
yo ¢ 4 > 7 tA
claodov ayiwy ayyédwv yevé-
cOat cuvrAEiToupyotyTey piv
kai svvdoEoroyovvTav Tiy nv
> rd
ayabérnra
25 exo.
a t ~
OTL TpeTTEl Col (maoa AdzZa
‘ ‘ ? “ ‘
TIMH Kal TpooKvynots TO Il arpi
‘ lal ~ “
Kal TO Tid kal TO dylw IIveb-
pate viv Kal dei Kal eic toYc
3° AIMNAC TON AIWNWN).

Evepyéta kai ris xricews
méons Onpuovpyt mpbadeEat
Tpociodaav THY exkAnoiav Kat
¢ 4 4 ? J Fo
EKadOTOU TO CUUPEpOY EKTTANPO-
gov Kal dyaye mdvras els

v4 \ £7 ¢€ ~
TeXel6TnTa Kal agiovs Hpyas

> rd ; ~ ld
amépyacayv THS BaciWeias cov

Xapirt Kaloikrippois Kai pidrav-
Opwria Tod povoyevods cov
viod pe’ of eYAorHToc ef (adv
7 tavayio Kal dya0@ Kal

(wore gov mvevpati viv Kai

— er

The Byzantine Liturgy of the Ninth Century 313

S. Basil

S. Chrysostom
L shy" \ > 4 IA wn
ael Kal €i§$ TOUS Alwvas T@V

aidver ),

Eixy tod TPIZATIOY

‘O eds 6 Srioc 6 én Srioic
AnatTtayomenoc 6 Tpicayla hove
b7d TOV cepadip avupvovpevos
Kai bd Tov xepouBip doforo-
yotpevos Kai tro madons érrov-
paviov dvydpews mpooKuyov-
pevos, 6 Ex TOO pr dvTOS Eic TO
EINAl Tapayayov TA CYMTIANTA,
6 KTICAC TON ANO@P@TION KAT
EIKONA O72) Kal OMOIMCIN Kal
mavti cov xapiopati kaTaKoo-
aitodvTt

pnoas Kal Aldoyc

' \ , ‘ ‘\
COMIAN Kal CYNECIN K&L p71)
Tapop@v dadpaptdvovra dAda
béuevos emt cwrnpla perdvo.ay,
6 kaTagidoas huas Tovs TaTreEl-
vovs kal advagiovs dovAovs cou
kal év TH @pa% Tav’Tn cTrNal
KATENOTION THC AdZHC TOD
adytov cov O@va.acrnpiov Kai

‘ > — -
Thy opeldopévnv oor mpocKktyy-
ow Kal doforoyiav mpocdyew
aitos dé€omota (mpbade~at)
kal €K cCTOMATOC pov TOY
d&papTwray Tov Tpiady.ov buvoy

A 3 a € ~ 3 na
kal emiokeyrat nuads ev TH
xpnotérnti cov, svyxepyoov
“ea A ? e 2? lA
ply Wav TAN MEAN LA EKOVTLOY

"“Ayte ayiwv 6 beds hyaov
6 povos Srioc Kal én Arioic

> U

ANATIAYOMENOC, Aylos Urdpxels
6 Thy avumépBAntov Ségav ev
re, , get t ¢ (2) \
avT®@ KexTnpévos’ wytos 6 Oeds
¢ v4 » 7 ,
0 AOyY@ TA TavTA oVvOTHAOG-
pevos’ adyios 6 Oeds dv Ta
af “~ bl] UA
TETPAapOpHa (@a akaTaTrAavoT@
gpovi Sogdfovaw dy.os 6 Oeds
6 bd TWANnOovs dyliwv ayyéXov
kal dpxayyédov adopacia Tpe-
povT@y mpooKxuvotpevos Kal
doforAoyobpmevos: d&ytos 6 Ocds
e ~*~ v4 ‘
6 Tois mroAvéupaciv yxEpovBin
an by , lon ~ > Ua
TT) aolynT@ povn TH akolpn-
To dpupat. emiBrAétrov Kat

o dup
? V4 N > ee
emlikAivwv TO ovs gov’ ayLos
6 Ocds 6 Trois éEamrepvyos
cepadip éroxovpmevos Kal Kpo-
TobvT@y Tas éavT@Y TTEpvyas

\ QA 3 , cf € -
Kal Tov emviktoy Uuvov buvovv-

\o@ a o? ’

tov 76°Arioc &rioc drioc Kypioc
caBawd 6 mpoodex dbpuevos* &yLos
yap el 6 beds tay dv adpxai
kal e€ovolar (Kal) Kuptorytes
év ovpav@ mpockvvotow Kal
eri yas avOpwro. avupvoioty

kal oéBovow* atvtos pidAdv-

or

30

314 The Byzantine Rite

S. Basil S. Chrysostom
Te Kal dkovovov, dylacov huav Opwmre mpdcdcEar Kai éx or6-
Tas Wruxas kal Ta odpara kal patos hudy Tov aduapTodAdy
dds Auiy én 6ciOTHTI AaTpeyein Tov TpiodyLov buvoy mpoadgepo-
GOL TACAC TAC HMEpac THC ZWHc = pevov Tap hpav Kal mapa
5HMON, mpeoBelats THS aylas tTavTds TOO Aaod cov Kal KaTa-
tA A va a c ' € ~ y A > 4
Oeorékou Kal TAVT@V TON ATION Teprpov hutv mAovota Ta EEN
TON ATP AI@NOC GOL EvapecTn- Kail Tods oikTippovs cov, mpEo-
OaVTOV Betas THs ayias OeordKou Kail
TdvTov Tov dyiov Tév ar
10 In Ff p) ,
ai@vos cor evapecTnodvT@V
exw.
e a PF e 6 © t “~ a a c t > , a . . QA
dre Arioc ef 6 Oeds Hu@v * kal EN Arioic éTTaNatTlayel® Kal ool TY
Y > 7 “~ 4 4 cal tn A “~ € 7 4
ddgav avamépmopev (7 Ilarpi cal 76 Tid kai 76 ayio Iveb-
part viv Kal del Kal eis Tods aldvas Tov aidver),
15 1(°H_ eis tov Opdvov tov teparikdv dvaBacrs |
edx7] THs dvw KabéSpas edx7] Tis KabéSpas tod Puc.acrypiov
Aécrrota Kypie 8€0c THN AYNAMEDN CACON TON AAON Coy Kal
elpjvevoov avTov TH AYNAME! TOD Srioy Gov TINeYMaTOc Oia TOD
TUmov Tov Tipiov »ctavpod Tod povoyevods cov viod pel od

? N a ‘ aA a Pre 5 (so
20 evAoynTos €l €L$ TOUS ALWYAS TMV AlwVOoY, apyV.

{THE LECTIONS)
1(TA OEIA ANATNQEMATA
yiverar évSo0ev ex tod tepareiou KkeAetoe tod dpxiepéws ef” Exdor@ dvayvac-
pat. tis eiphvyns trodovyots
25 TA OEIA AZMATA
TO ATION EYAITEAION.

Mera tiv Oelav tod dylou evayyeAlou dvayvwou 6 apxtepeds KaTELot TOD Opdvov].

(THE PRAYERS) |
Evxy tis ‘Exrevijs °rod Kupie eAenoor’
30 «=Kupie 6 eds hyav tiv éexteriy radrny ixeciav mpdcdeEau

® —xal... émavanave Bas. > +00v Bas. © —rod Kupie éXénoov Chrys.

The Byzantine Liturgy of the Ninth Century 315

S. Basil

S. Chrysostom

A ~ mrs | , ~ a a
Tapa Tov sav SovAwy Kal ENEHCON MAS KATA TO TIAHOOC TOY

2 , > ~
éA€oye coy, Kal Tods oixTippovs cov Kardmepurpov Ed Huas Kal

émi mdvra tov adv cov Tov ameKdexdpevov Td Tapdé gov

mrovc.ov €A€EOS

exo,

rt €Xejpov Kal PirdvOpwmos Ocds brdpyxeis kal col thy ddgav

> 2d “a ‘ ‘ A eA XN ” £ 7 A
(avamréuropev T® Ilarpi kai 76 Tid Kal 7O ayio Ivedpare

“~ ae 2% ‘ > ‘\ IA “~ +7
viv Kal adel Kal els TOUS aldvas TOY aidvwY),

{THE DISMISSALS)

Evx7 Katnxoupéevwv

Kipie 6 Oeds juov 6 én
> ve a S32 ?
OYPANOIC KATOIK@N Kal éiBrE-
Tov emi TadvTa Ta Epya cov,
érriBreyrov Kat émi tovs dov-
Aouvs gov Tos KaTnxovpévous

A la b e ~
TOUS KEKALKOTAS TOUS EaUToY

> , > ? v4 \
avyxévas évamidy aouv' dds
avTois Tov E€EAdappoN ZyrON,

7 > AY 2 lo
Toingov avTovs pméeAn TIS

e a b) a Ss

ayias gov €xKAngias Kal KaT-

afimaov abtovs Tob AoyTpoy THs

TIAAINFENECIAC, THS ahETEwWS TOY

Gpaptiav Kal Tod évdvpuaros
~ . 2 > > ’

THS abOapoias cic émirNwcin

gov TOY AAHOINOY GE0Y uay

Etx Katnxoupévev mpd ris aylas
dvahopas, tod Xpucoorépou

Kypie 6 @€0c HM@N 6 EN
YPHAOIC KATOIK@N Kal TA Té-
TIEINA EOPAN, 6 THY TwTNpiav

an 7 “ b ra 2
T® yéver Tav avOpétTeav é2-
aTIOCTEIAAC TON MONOPENH cov
cy ‘ QA > tA € ~
YION Kat Oedv Tov Kiploy pov
? a

Inooty Xpiocrév’ émiBrewWov
émri Tovs SovAovs cov Tovs KaTN-
Xoupévous Tovs bmoKeK\KéTas
go. Tov éavTdv avyéva Kal
katagiwoov avrovs EN Kaip@
> U ~ ~ r
EYOETH TNS TOV AOYTPOY TTAAIN-
reneciac, TAS ahécews TOY
dpaptiav Kal Tod évdvparos
Ths ap0apoias’ Evwcov avtovs
n € , 6 Xx na ‘
Th ayia cov KaboXkh Kal
dmooToNkh €KkAnoia Kal ovy-
o é
KkataplOunoov avtovs TH €k-
a ,

AEKTH TOU Troiuvy

5

To

5

Nd

5

30

316

S. Basil

The Byzantine Rite

s. Chrysostom

exo,

iva kat adtol ody huty dogdgwow 7d mdvtipov Kai peyado-
mperes (dvoud cov tod Ilarpis cal tod Yiod cai trod dyiou

IIvedparos viv kai dei kai eis Tods ai@vas Téy aldéver)

5 1[} Tév Karnxoupévwv kai f Tv Aowrav tav dvatiov tis Oelas trav Sex On-
copévev puotypiov Yewplas dmdAvacis te kal éxBodr Sid rOv Aecroupydv yiverat

‘H KAciows Tv Supa].

(MASS OF THE FAITHFUL)

{THE PRAYERS OF THE FAITHFUL)

10 Evxy mordv a’ pera 1d GrrAwPfivar +d eiAnrév

Sd Kvpie xarédec~as hyiv

TO Mera TodTO Tc owrnpias
MYCTHDION, oD kaTnglwoas huds
Tovs Tameivodvs Kal avagious
15 dovAovs cou yevéoOar AELTOUp-
yovs Tov adyiov cov bva.acrn-
ptov' ad ikAn@con Améc TA
AynAmel TOY Arloy gov _mney-

MATOC €IC THN AIAKONIAN TAYTHN

20 iva dkatakpitws cTANTec éNOd-
THON TFic Ariac AGZHC COY mTpoc-
dywpév gol GyYCIAN aiNnécewc’
ad yap ef 6 éneprOn TA TANTA
én TAcin’ Ods Kvpie kal ¥rép

25 Tov {mEeTEpov) auapTnudrov
KAl TON TOY AaOF ATNOHMATOON
A€KTHN ENECOAI THN OYCIAN

hp@v Kal eYtpdcAeKTON évd-

TLov woU

Eyyapictoymén coi Kypie 6
Bedc THN AYNAMEWN TO KaT-
afidcavTl Huas mapacrhvas
kal viv'7@ ayiw cov Ovora-
oTnpl@ Kai mpootrecety Tos oiK-
Tippols wou Yep TOY HuETEpov
AULAPTHUAT@V Kal TON TOY Aaoy
APNOHMATWN: TpdadeEat 6 Meds

\ 2 ¢ ~ \ 7
Thy dOénol huey Kal troincoy
€ ~ b] 4 7 “~
npas agiovs yevér Oat Tob mpoc-

t ’ +, £ 7
MEPEIN TOL AEHCEIC KAL LKETLAS

‘ P 4 3 4 € X\
kat O@voias dvaipdkrovs vrép
mavTos Tob Aaod cov Kal ikd-

¢ an a el
NO@CON HMAC OUS EB0Y
AIAKONIAN GOV TAYTHN

AYNAMEI TOY TINEYMATOC ou TOY

Arloy dkatayvaéotos kaldmpoo-
4 > ~ n ’
Komas ev Kabapm TG mMaptypiw
THC CYNEIAHCEWC HM@N €TTIKa-
AeicOal we EN TANT] Kalp@ Kai

eS

The Byzantine Liturgy of the Ninth Century 317

S. Basil

exo.

S. Chrysostom

cA > 4

TOM lva Eloakovwv Adv TAewc
te 4 >

Helv Eon EN TO TAHOE! THS ONS
ayabérnros

~ “ 4 s
é7t mpéttel col waoa AdzZa TiMH Kal mpooktynots TO Ilarpi (Kai

“a “a “~ lo \ “
7 Tid kai ro ayio IIvetpari viv Kai del Kai eic TOYC aiWNac

al ey
T@N AIMNON ),

Eixy mordv fp’

‘O Ocds 6 emiokedpevos
> > : ‘ > * ‘\
EN EAEEL KAI OIKTIPMOIC T7)V
Tameiv@ol huey, 6 CTHCAC
pas TOS TaTrelvods Kal duap-
—_—_- OSE

TwAOdS Kal avatiovs Sov’XAous

GOV KATENDTION THC Ariac

OS EL RE Ree pee Eran 5 May ae
AOZHC Gov AEclToOupyely TO aylo

Over io? aod évi
gov Ovotactnpio’ ad evicyv-
¢ ~ aA ’ rey ea
GOV NULasS TH AYNAMEL TOU ATIOY
Gov TINEYMATOC Eic THN Ala-
' , ‘ ‘ ~
KONION TAYTHN Kal AOC ply
AOrPON €N ANOIZEl TOY CTOMATOC
Hua@v els TO emikadeioba THY
Xap Tod aylov cov mvevparos
éml TOV peAdOvT@V TrpoTiber bat

Odpov

Tlé\w kai

7 ‘ ~ 7
mpoomimropev Kal cod deducba

MWOAAGKIS col

ayabe Kai piridvOpere Srras
> » \ \ Ld lL ~
ETMIBAEYAaCc ET! THN AEHCIN MOV
OapICHC Hua Tas uyas Kal
KABapicHe Af %
Ta TOpaTa ATO TANTOC MOAYC-
MOY CAPKOC Kal TINEYMATOC Kal
66s hiv dvévoxov Kal dxatd-
Kpitov THVv tmapdoTracw Tob
dytov cov Ovc.acrnpiov' yxdpi-
gat 0€ 6 Ocds Kai Trois cuvevyo-
4 es ‘ , 5
Hévols Huty mpoxomny Biov Kai
mioTrews Kal cYNécewc TINEY-
MATIKHic’ , 00s avTois mdvtTore
peta piBov kal dydrns Aarpev-
ovTads cot avevoxws Kal dKkata-
Kpitws MeTeYeIN TON APiWN
gov pvotnpiwy Kai thc é7ov-
7 u >
paviov gov Bacideiac AzZIW-
OtiNal

exo.

dros td tod Kpdrous cov mavrore gudarropevae col ddb€~av 30

b] ? o~ 4 \ ~ Zand ‘ rg ¢ 7 UA
avaréumopev (To ITarpi kai 76 Tid kal To ayio Tvedpari

lol ate Be. ‘ b] \ IA ~ +37
VUV KQ@l GEL KL ELS TOUS AlwYas TwV al@ver ).

ur

318 Lhe Byzantine Rite
8S. Basil S. Chrysostom

{THE GREAT ENTRANCE)

Evx7 fv moet & tepeds trip éavtod
TQN XEPOYBIKQN Aecyopéevev i

Ovdeis a£tos trav cvvdedepévoy Taic
5 Capkikaic ém@ymiaic Kai HAONAaIC mpoo- }
, = a 4
épxerOar f) mpoceyyifew i) Aevroupyeiv i
go. Bacikey THC AdZHC* 7d yap dia-
koveity wou peya kat hoBepdv Kal rais
> ‘ , > , e > ,
emroupaviats Suvdueow ampdavrov* GAA
10 duos dia tv ony dparoy diravOpwriay
ELA ‘ > , 4 +
Grpemtos Kat avaddoiwros yéyovas av-
Opwros Kai apxiepeds nav éypnuari- ;
gas Kal ths AetroupyiKns TavTns Kal
dvatmdkrov Ovaias THv iepoupyiav mapé-
15 dwkas @s AECTOTHC T@v ATANTWN* CY
yap AecTiOzelc TON emovpavioy Kal émi-
, tee ee / a > "¢
yelwv 6 emt Opdvov xepovBikod éroxov-
Hevos, 6 Tav cepadelu Kiptos kal
BaciAeyc Toy “IcpaHA, 6 pdvos Arioc
20 Kal EN AiOIC ANATIAYOMENOC’ o€ OUT@TO
\ , > Y ‘ 27 , aw
Tov pdvoy ayabdy Kal evnkooy émiBAe-
YON €1f EMé TON duaprwddy Kal dypeion
AOYAON Gov Kal IKAN@CON pe TH AYNAME!
TOY Afioy gov TNEYmaTOC évdedupevor
25 THY THS lepareias xXdpw TapacThvat TH
dyig cov tavry tparé{y Kal iepovpynoat
TO dyidv cov capa kal 76 Timor aipa*
got yap KXivw Tov e€pavtov avyéva kal
d€opai wou MH ATIOCTPEPHC TO TIPOCw- .
30 TION Coy ATT EMOY MHAE ATTOAOKIMACHC ME
€k ody COY GdAd dkiwooy mpocevex-

Onvai co. Ta SGpa ravta br éuov rarei-

— ee

a “~ ’
vovd kat duaptwdod Kal avagiov SovAou
> ,

gov’ ov yap ei 6 mpoaodepwy kal mpoc- i
35 pepdopevos Kal dy:afwy kai dyra{dpevos
Xpiore 6 Oeds nudv Kai gol rhv ddEav
> , “a \ \ a“ ea 5

dvatréuropev TO Tarp kat to Yid {kai |

~ ¢ , ‘ a ‘ > A > 4
T@ ayi@ IIvevpare vuy Kai det Kal eis

rovs aidvas tay alaver ).

1 {H TQN ATIQN MYZTHPIQN EIZOAO%).

ye

The Byzantine Liturgy of the Ninth Century 319

S. Basil
Etx tis mpockoprS4s tod dylou
BactAeciou perd 7d mAnpGoar tov Aadv
TOV puvotiKdov Dpvov

Kdpie 6 eds hay 6 xricas
huas Kal dyayay els THY Cory
TavTny, 6 vTrodci~as Hiv GdAoyc
eis cornplav, 8 yapiodpevos
nuly ovpavioy pvoTnpiov atro-
Kdduypiv* od ef 6 bémeNoc Huds
€ic THN AIAKONIAN TAYTHN én TH
AYNAMEL TOY TINEYMATOC OU TOY
krioy’ edddxnoor 6% Kipie rod

? € ~ Lf a
yevérOar pas AlaKOnoyc THS
KAINHc gov AIAOBHKHC, AELTOUp-
yous Tav dylwy cov pvornplov*
mpoadegar hpads mpoceyyifor-

ig 7 7
tas T aylio cov Ouvciacrnpin
KATA TO TIAHOOC TOY EAEOYC COY
rd 7 5 ~ E
iva yevoueda d&£1or Tod Tpoc-

t ‘ X\ A
EPEIN GOL THY AOYLKHY TAVTHY

‘ > 7 7 ¢ \
Kal advatpaxtov Ovoiav Ytép
TOY HMETEpoV GpapTHUaT@V Kal
TON TOY AAOY AFNOHMATON’ 7)

7 > XA ed
mpocdegdpevos els TO aylov
kal bmepoupdviov Kai voepov wou
Ova.acryptov cic OCMHN EYMAIAC
> 4 € “s ‘ iA
dvrikardmeprpov hui Thy xp

an Re? J , rey eee

To aylov cov mvevpatos* éni-
> ~

Breov Eb Huds 6 Oeds kai

epide emi tiv Aarpelav hyav

TavTny Kal mpdcdegat abt ws

S. Chrysostom

Eix7 ris mpockopdfs rod dylou
’lwdvvou tod Xpucoorépou peta Td
arorePiivat ta Gyia SHpa év tH dyla
tpamély Kal tAnpdoar tov Aadv Tov

puotucdv Upvov

Kypie 6 Oedc 6 TaNToOKpATHp
6 povos &ytos 6 dex dpevos BYCIAN
aINECEWC Tapa TOV émiKadov-
7 > a ! ,
PEev@v OE EN OAH KapAla* TIPOC-
AeZal Kal }u@v TOY 4pLapToAY
ay , \ 4 ~
THN A€HCIN KQ@L TPOTAayaye TH
7

ayi@ gov

c

Ouoitacrnpim Kai
ixdvwoov as TpOCeNerKeiNn
TOL ADPA KAl BYCIAC TINEYMATIKAC
Yép TOV HueTepov duapTnpd-
Tov Kal TON TOY AAOY ACNOH-
MATON Kal KaTagiwoov nuas
EYpein YADIN ev@midv cov Tob
FENECOAl EYTIPOCAEKTON THN Oy-
clan HuOv Kal émioxnvdcat 6
TINEYMA THC YApITOc coy TO

) oy. \

? a
dradon ED Huds Kal éml 7a

S32 N

mpokeipeva O@pa Tatra Kai émi

4, QA 4
WavTa Tov Aadv cov

_

°

30

320 The Byzantine Rite

S. Basil S. Chrysostom
mpoedéEw "ABeA TA APA, N@e
Tas Ovaoias, *ABpadm Tas 6A0-
kaptraceic, Macéws cal Aapav

Tas lepwovvas, ZaMOYHA Tas

on

EIPHNIKAC’ @$ mpocedéE@ eK
Tov aylwy cov admoorbdwv
THY adnOiiy Tabrnv AaTpelav
oUTwS Kal EK TOY XELPOY HUOV
Tov apapTorav mpicdeEat Ta
10 O@pa Taira €N TH YpHCTOTHTI
coy Kypie iva Katagimbévtes
AELToupyely apéuTTIT@S TO Hyio
gov Ovo.acrnpio eipwpev Tov
pic Odv TAN TICTON Kal PONi-

15 MN OIKONOMODN €Y TH FiMepa THC

tn

> , , ~~ ia
ANTATIOAOCEMC Coy THS diKaias
exw.
did TeV olKTippdy Tod povoyevods cov viod peb’ ov eYAorHTOC
el adv TO Tavayiw Kal adya0@ Kai fworroi@ cov mrvevpari (viv
f 4 ae" f #

es aa eee \ aA A >?
20 KQL AEl KAL ELS TOVS ALwWYaS TwWV ai@vev )

& Aads
Apny.
{THE KISS OF PEACE)
Kai peta 1d ‘Aun & tepeds *O tepevs
25 Eiphyvn waow
6 Aads

Kai 76 mvetpatt cod
& SidKovos
"Ayanrnowpev adAndous

30 1(§ maot mpoopwvovpevos mvevpaTiKds domacpés ].

The Byzantine Liturgy of the Ninth Century 321

S. Basil S. Chrysostom

€THE CREED)
Kai peta Td SoPfjvar tiv dydryv Aéyet & Stdkovos
Tas Oipas: tas Ovpas
IT picyopev
8 dads 76 5

IIiaretm *{ eis Eva Ody Ilarépa mavroxpdtopa xtd).

{ANAPHORA)
Kai peta +d ITvoredw Aéyer 6 Stdkovos Aéyet & Stakovos

Yropev Kadas
6 Aads 10

"Edeos elphvn
(THE THANKSGIVING)
“O tepevs *
“H ydpic tof Kypioy Aua@v “lncoy Xpictoy kai Ht ArdtTH TOY
Ocof kai ITarpés kai 4 KOINWNIA TOY Arioy TINeymatoc ein META 15

TIANTON YMQN
6 Aads

Kai meta tof trneymMatoc coy
& tepevs
"AN® TX@pEV TAS KAPAIAC oa
& Aads
"Exopuev mpoc tov Kvpiov
& tepevs
> aoe A ’
EyyapictrHcamen 7@ Kypiw
8 dads #3
"AzZion Kal Oika.ov
veal °6 tepevs Gmapxerat rijs dyias dvadopas
‘O dn Aéctrota Kypie Oee "Azion Kal Oixatov oé dpveiv
Ilarip wavroxpdtwp mpockv- col evxapioTety oe TpooKuvely
® +Xéye Chrys. b —xai Chrys.
Y

on

20

25

322

S. Basil
ynte dz10N @s aAnOGs Kal
Oixatov Kal TIpeTION TH merado-
TIpETTEIA THC APIWCYNHC COY oe
aiveiy o& YMNEIN GE EvAOYELY
ot mpockuvely col evxaploTely
ot dogdgew TON MONON dvT@S
évra Oedn Kal col mpoodpéperv
EN KapAiQd CYNTETPIMMENH Kall
TINEYMATI TATTEINDCEWC THY AO-
riKHN TavTnv AaTPElAN 7MOV"
drt od ef 6 xapiodpevos iptv
THN @TTIPNODCIN THC ofS AAHOEIAC
Kal tic ixavos Aadtical Tac Ay-
NacTelac wou, AKOYCTAC TIOIHCal
TTACAC TAC AINECEIC Gov 7) AIHTH-
CACOAl TIANTA TA OaYMACIA COY
én TANT! KAlp@ ; d€omoTa Aéc-
Tota Tov CATTANTWN), KYPIE
OYpanoy Kal PAC Kal TACHC KTI-
cewc dpopevns TE Kal OvX dpw-
pévns, 6 KABHMENOC ETT! OPONOY
AdZHC Kal EriBAETTON ABYCCOYC,
dopare akaTadnnTe

dvapxe
b Vg > ? c
ameplypamTe avadrdoiwTe, 0
TaTHp Toy Kyploy HMON ~ lHcof
Xpictof ToY merddoy Geof Kal
cwtfipoc tc éATiAoc HMON
d > > ‘ a ~ > ’
OS EGTLY EIKWN THC ONS dTAO0-

F ble

tHT0c, odpayls iodrumos €v

30 €avT@ Aeiknyc TE TON TTaTepa,

’ “A ‘ > U
Adroc zn, Oedc AAHOINOC, 7)

The Byzantine Rite

~

S. Chrysostom

€N TANT! TOM THe AecTIoTelac

‘gov: ad yap ei Ocds avéxppac-

_ Tos drrepwvéntos abparos akaTa-

AntTos, del Sv, OTaVTwS SY, ad
>? 4 en \ X\
kal 6 povoyevns cov vids Kal TO
~ 7 X 4 a a oe
mvedpd cov TO a&ylov’ ov €K
~ . ae 2 > \ > € ~
TOO pi) vTOS EiC TO €INA NMAS
Tapnyayes Kal mapamecovTas
> / 4 ‘ > b 4
aveCTNTAS TAALVY KAL OVK ATrE-
oTNS TAVTA TOLGY Ews Has Eis
X > X > - A X\
Tov ovpavoy aviyayes Kal TIV
Bacirelav éxapiow tiv “éddov-
cav, “rtp TovTav amdvTov
evyaploToopéey wot Kal TH povo-
yevel.gov vid kal TS mvevpati
cov TO aylo trtp madvTev ov
t L
iopev kal @v ovK topev, TOV
pavepOv Kal apavav evepye-
olav cov Tay els Huas yeyevn-
pévov’ evxapioTotpév wot Kal
€ X\ ~ f 4
bmép THS AELTOvpylas TavTNS
a > wn n~ e ~ - i
hv ex TOV XElpav Hpav déEacOat
katagimoov KaiTol ool Tape-
, ’ > 4
CTHKEICAN YIAIAAEC apxayyeA@V
\ / > Ld
Kal Myplddec ArreAQN, TH XE
pouBeip Kal Ta cepadeim e€ar-
7
Tépvya moAvoupata peTaépora
TTEPOTa

The Byzantine Liturgy of the Ninth Century 323

S. Basil | S. Chrysostom
\ >? ’ > 2 ‘
TIPO ALWNON COMIA ZWH APIACMOC.
AYNaMIC, TO MC TO AAHOINON
map ov TO IIvedpa 7d &yiov

Fe Ope eh ORR ENT te Peed ON ae er Se ee ee ee ee re ee

e€epdvn, TO THc AAHOEIAC TINEY-
MA, TOTHS ylobEeciac yaplopa, 6

AppaBOn THe feAAovoNS KAHpO-

Pee. eS ee Re oe eee ee

NOMiaAc, H AtlapyH T@v alwviory
ayabay, % ¢worolds divapis, 7
™nyl} TOO ayiacpod map ov
Taoa KTiols ANoyLKy TE Kal voEpa

4
duvapovpévn vol AaTpever Kal
col tiv aidtov dvaméptrer Sogo-

7 a ‘ , n
Aoyiay OTI TA CYMTIANTA AOYAA
Ve XN A > aA Cy

Ca° oe yap aivovolty \arredol
apxdyyedor pono! KyplOTHTEC

De ee ee Ee ee

> ‘3 ' ’ ‘ Xx
APXAl EZOYCIAl AYNAMEIC KAL TA
ToAvoppata XEepouBeip, col Tra-
’ Y A X ' 4. \82
PICTANTAI KYKA@ T& CEPAPEIM, €

ee Tee

TITEpyrec TG EN] Kai EZ TTEépyrec

TG EN] Kal TAIC MEN AYCI KaTA-

KAAYTITOYCIN TA TIPOCWTTA EaUTOV

Kal Talc AYcl TOYC THOAAC Kal TAIC

AYCcl TETOMENA KEKPareNn ETEPON

Tpdc TO ETEPON akaTamavoTos

orépaci, dovynros Oeodoylats
expo.

Tov emvixioy tuvoy adovra *Boa@vTa Kexpayora Kal AéfONTa
8 das :
"Arioc® (&rioc Srioc Kypioc caBawe
TAHpHC 6 ovpavds Kal * rh thc AdzHc cou

® —Bomvra..”Ayos Chrys.’
ae

nm

324

8S. Basil

The Byzantine Rite

S. Chrysostom

@CANNA €v TOLS tripiorots

€YAOPHMENOC 6

épyomenoc €N OndmaTi Kypioy

e ‘ > “ 3 ’
@CANNA EN TOIC YYICTOIC)

& tepeds puotinds Aéyer
5 Mera rottwr trav paxapiov
duvdpewv Séotrora pirdvOpwrre
4 e ~ ee 4 ~
kal tpets of duapTwrol Bodpev
kal A€éyonev “Arioc ef ds aAn-

6as Kal mavéy.os Kal ovK Eotiv

10 fETpov THic MErAAOTIpETTEIAC THC

ArI@cYNHc wou Kal 6cioc EN TA-
CIN TOIC Eproic wou GTI EN OLKat-
, S U > a U

oovvn Kal KPICel AAHOINH TIANTA
émHrarec HMIN‘*TTAAcac Yap TON
15 ANOP@TTON XOYN ASBON Ato THic
cad S | ae a aS se \
ric Kai eikévi TH of 6 Ocds

4 | era 2 teh
Tiynnoas adrov TéBekas avrov
Tpyotic
dbavaciav fwns Kal ammodav-

éy trapadeica THe
by 4 3 “A bd n
200 aiwvioy ayabav ev Th

TNPHTEL
’ , roe
ETAYYELAGLEVOS AUTM

TOV eVTOAGVY cou

adAG
UA ~ “a b]
mapakovcavTa cod TOU adnO-

wn ~~ ~ 4 eo -
vov Qeot rot KTicavTos avTov

fal a wo
a5 Kal TH adr Tod dgews UTrax-
Oévra vexpwobévTra Te avTov
Trois oikelois avTod mapanTo-
3p 7 | ep b lol
pacw e€@pioas avrTov ev TH
- e QA >
dixaoxpisia gov 6 Oeds ek
30 TOD Tapadeloou els TOV Koo pov
rovrov Kai dméctpeyac avTov

& tepeds puorikds

Mer& rovrov Kai jpeis TOV
duvdpewv Séorrora pirdvOpwre
Bodpev Kal A€éyopev “Arioc el
kal mavdy.os Kal 6 povoyeris
gov vids Kal 76 mvetpd cou TO
dytov: dywos ef kal mavdy.os
kai meradottpettHc H AdzZa gou
ds TON KOCMON gov O¥TWC
HrattHcac @cte€ TON YION gov
TON MONOrENH AOYNAl TNA TAC
6 TICTEYWN €1C AYTON MH
&m6AHTal AAN EXH ZWHN al@-
NION

FE ORL IO Ir I ET PETE ORE aye ene wae

7a

ye ee eee Sear Are.) ee =e

The Byzantine Liturgy of the Ninth Century 325

S. Basil
eis THN THN @2 Fic €AHOH
oikovopev avT@® Tiv €K Tad.v-
yeveoias cwrnpiav Thy ev atte
Mg reg é 5) x b)
7™® XploT@ gov’ ov yap are-
otpégns 76 mAdopa gov eic
tédoc 8 émoincas ayabé ovde
> -, » a
émeAdOov EprwNn YelpON coy
GAN étreckéyw TrOAYTpOTTIWC Ald
CTTAATYNa EAEOYC Gov, TPOdHTac
2 , > 7 iA
éZatrécteiAac, emoinaas Ouvd pets
Oia Tov ayiwy cov TeV KAO
éxdoTnv [ENEAN Kal [ENEAN
EYAPECTHCANT@N GOL, EAAAHCAC
Hpiv AlA CTOMATOC TON AOYAMN
GOV TON TPOPHTMN TPOKATAr-
rEAAWN HulY THY pédAAOVTAY
éoecOat cwrnpiav, NOMON EdAw-
> ’ > 7

Kac €iC BOHOEIAN, @yyéAous
éréoTnoas pldakas’ OTe A€
? ‘ , al n
HAQEN TO TTAHP@MA TON KAIPOON
€AdAHCAC HMIN EN atT@ TO
Yi® gov Af OF Kai TOYC al@nac
€TTOiHcac, Oc ON ATTaYrAcMa THC
AGZHC KAI YapakTHp THC YTIO-

U ,

CTACEWC TOU PEPWN TE TA TIANTA
T@ PpHMaTI THC AYNAMEWC AYTOY
oYy AptiarmMOn HrHcato TO €iNal
ica got 7@ Oe@ Kal IIazpi
addAa Oeds dv mpoardvios érii
Tic ric @OH Kai Toic AN-
’ ’ ee
OP@MOIC CYNANECTPADH Kal EK

—

S. Chrysostom

15

20

25

3°

326 The Byzantine Rite

8. Basil
2 ¢ 7 A > t
tmapbévov ayias capkwbels Exé-
NWCEN EAYTON MOPDHN AOYAOY
AaBWN, advpopphos ‘yevopuevos
TG CWMATI THC TATTEIN@CEWC
c ° a . ee “~ ‘

5 HMWN LY@ Kal NaS CYNMOPOYC
Tolan tic €lKONOC THC AdZHC
ayToy’ eed? yap Al” ANOpw-
Troy H dmapTia EICHAGEN e€ic TON
KOCMON Kal AIA THC AmapTiac

106 OANaTOC, nUddKnoEV 6 MONO-
renic gov yidc 6 ON €v TOIC
KOATIOIC «ood TOY OBeod Kai

Tlatpéc, FeNOMENOC EK LYNAIKOC

nw . Ud rd +3
THs ayias OeoTbKou kal aeiTrap-.

15 bévouv Mapias, rendmenoc 11d
NOMON, KATAKPINAL THN AMAPTIAN
én TH capki adrod iva of én TH
*AAAM ATTOONHCKONTEC Z@OTTOIH-
OCIN EN AUTOTH YPICT@ ou" Kal

20 €umoAlTevodevos TO KboLm
TovT@, dovs mpooTdypaTa ow-
tnpias, dmoorioas has Ths
TwAdyns Tav €idddoY TpOT-
yayev huas TH émipNacel coy

25 TOY BAHOINOY Ocoy Kal Ilarpos
KTNOAPEVOS HUaS EdYTG) AAON
TIEPIOYCION, BACIAEION lepATeyma,
€Onoc Srion, Kal KABapicac Huas

a ,

> CJ “~ ’
év YdaTi Kal dridcac T@ TINey-

cal c ' » c ‘
30 MATI T@ ALIW EAWKEN EAYTON
> e

ANTAAAATMA TO OavdT@ EN ®

c '

S. Chrysostom

=)

9

TO ee ee a eee ee

—— = ee

The Byzantine Liturgy of the Ninth Century

S. Basil

KATEIYOMEOA TIETTPAMENOI~ YTTO
THic AmApTiac Kal KaTerdOov Oia
Tod otaupod «is Tov adnv ina
’ ¢ and ‘ , eos
TIAHPOCH EAUT@ TA TIANTA e€Ay-
CEN TAC @AINAC TOY OANATOY
Kal avaoTas TH TpITH HAMEpA
£ 4 4 S
Kal oddoToLnoas mwadon TapKl
Thy €kK veKp@v avdoTacw
’ > t ‘ aa:
KAOOTI OYK HN AYNATON KPATEIC-
plopas

bd /
EY EVETO

Bal YO THS TON

APYHTON THC zwric

ATrapyH T@N KEKOIMHMENON,
TPWTSTOKOC EK TN NEKPON
INA 7) aYTOC Ta WavTa EN TIACIN
’ a5 \ > \
TIPWTEYOON KaL avedOav els Tovs

ovpavovs EKAPICEN EN AEZIA THC

‘ 2 ¢ * a
MEfAA@CYNHC EN YYHAOIC Os
Kal ‘ize1 AmOsOYNAL “EKACT

KATA TA €pra ayTOY" KQTEALTFEV
d& piv bropvypata TOU cwTN-
piov attod mdéOouvs Tatra a
mporebeixap’| ev KaTaTas avTob
évrodds'T péddov yap éfcévar

> 4s ‘ id , A > ,
€ML TON EKOVGLOY KAL AOIAIMON

‘ x € “~ ’ >
Kal (womroioy avTOU BANATON EN |

n s 2 U c A c A
THNYKTIH TIAPEAIAOY EAYTON YTTEP
ric Tof KOCMOY ZWAC AdBON
Apton émi Tay dylwv abtod Kal

by va ~ OE 4
axpdvrwv xeipov kal avadelgas

A an “~ \ v >
gol T@ Oc@ kai Ilarpi, ey-

327

8. Chrysostom

ds EO Kal macav Thy breEp

Ov oikovopiav mAnpacas, TH

NYKTI H TApEAIAOY EAYTON AABON

ApTON €v Tals ayiais avrod

kal adxpdvrTos Kal aduopyrocs
°

Xepoivy eYyapictHcac Kai ey-

® [P. 327. 22-336. 12] from Grottaferrat. MS. T B vii.

20

35

30

328

S. Basil
XapicTHcac eyAorHcac ayidoas
kAAcac EAWKEN TOIC aylols adTOd
MAOBHTAIC KGL ATOTTOAOLS EITION

5 AdBete darete’ ToYTd MOY
EcTIN TO COMA TO YTIED YMON
kA@pevor eis ddeoiy dpapTidv

€ Ys ‘\ \ , >?
Opoiws Kai TO TOTHPION ék
TOY fENNHMaTOc THic AmTreAOY
10AaBov Kepdoas eYYApicTHcac
evAoynoas dyidoas EAWKEN TOLS
adyios attod pabnrais kal
b A > ,
QMOCTOAOLS EITTON

' > > an ’ a ,
15 Miete é2 aytoy mAntec’ ToyTé
MOY ECTIN TO alma TO ¥rép
YMQN Kal TIOAAGN EKYYNOMENON
eic Adecin AmapTIAN' ToyTO
TOIEITE €ic THN EMHN ANAMNH-
c , A} nn > U ‘
20 CIN’ OCAKIC [TAP AN ECOIHTE TON
&PTON TOYTON Kal TO TIOTHPION
TOYTO TIINHTE TON €MOv OANO-
TON KaTarreAAeTe, THY éuiy
avdoraciv opodoyeire,

The Byzantine Rite

S. Chrysostom
AorHicac €KAaCeN Kal EA@KEN
Toic a&ylois avTod MaeHTaic Kal
aMOTTOAOLS EITION

exw.
AdBete cdrete’ toyr écTIN
TO c@mA MOY TO YEP YMAN

c ‘4 ‘ \ U ‘
Opoiws kai TO ToTHpION meTA
‘ n !

TO AEITINHCAl AEFON

_ ko.

Tliete €Z aytof mANTEC* TOT
€cTIN TO AIMA MOY TO THic
KAINHc AlABHKHC TO YTIEP YM@N
kal TOAA@N &kyYYNOMENON €ic
ADECIN AMAPTIOON

6 Aads
"Aun.

25 {THE INVOCATION )

Mepvnpévor odv déomora
kal hpeis TOY cwornpiov adbrod
TaOnpudror, TOU (worrolod orav-

30 pov, THS Tpinuépov Tad7s, THs
eK vexpav dvactdcews, Ths els

6 iepeds pvorikds

Meprnpévor toivuy tijs ow-
Tnpiov ravrns évToAns Kat
TavT@V TOY virép hud yeyern-
Hévev, rob oravpob, rod rd gou,

THS Tplnuépov dvacrdcews,

The Byzantine Liturgy of the Ninth Century 329

8. Basil
ovpavovs avddou, Tis éx de~ov
god tot Ocod Kai Ilarpos
Kabédpas Kal ths évddgou Kal
poBepas devrépas adrod mrapov-
aias

S. Chrysostom
THs els ovpavods avaBdoews,
Ths éx Se~iav Kabédpas, Tis
devrépas Kal évddgov mdr

Tapovoias

exw.
\ ’ 2 a a ‘ 2? 4 7 ‘ \ PA
T& Cd EK TAN CON col MporpepovTes Kata mavra kali dia madvra
& Aads
Se duvodpev (ot edAoyodpev col edyxapioroipev Kipre xal

dedpueOd cou 6 eds 7dr)

Aa rotro déomota Travdyle
a “ e ¢ ‘ ‘
kat mpeis of apaptwdo Kal
dvdé.or SodAo0i cov of Karagi-
wbévres X iv TO ayio
Tes AElToupyely TO ayia

gov Ovoiacrnpio, oY dia tdc
> \
ov yap
> ’ t b] \ 2. = a
ETTOIHCAaMEN TL AyaOdy Emi TIS

AIKAIOCYNAC HMQN*
ee > ‘ ‘ ‘ > Li \
yns’ dAAd Ald TA EAEH COY Kal
TOYC VIKTIPMOYC Coy ods EZéyEac
U 2 > c a ~
TAoyciwc €d Hué&c Oappoivres
mpoceyyifomev TH ayip cov
dvoiacrnpiw Kai mpobéevres TH
avrirura Tov ayiov cdparos
Kal aipatos tod xpioTod cov
cod dedpucba Kai ct mapaKadod-

e € 9 3 7 lod
pev dye dytwv eddoxia Tis
ans ayabérntos EdOEIN TO
TInefud oov to ITavéyiv ép
Has Kal éml Td& mpoxeipeva
d6pa Tatra Kai evrAoyjoa avTa
kat ayidoat Kal avadei~a

~

& tepeds puorikds Aێyer
"Eri mpoogpépopév cor Thy
AOPIKHN TAvTHY Kal dvatpaKxToy
AATpPElAN Kal mapakadodpev
kai OedpeOa Kal - ixeredvomer
katdmeprpoy 76 IIvetpd cov
To" Ayiov éd’ ads Kal él ra
Tpokeipeva O@pa TadTa

Io

15

20

30

330
S. Basil
Kal odpayite ta Gaya SGpa y'
héywv

Tov ev aprov TodTov avTo
To Titov G@pa Tod Kupiov Kal
5 Oeod Kal cwrhpos huey ‘Inoov
> i'¢
anv

X\ X\ 4 ~ ? % > a
TO oe TOTNPLOV TOVTO avuTO TO Tl-

X piorov,

pov aipa Tod Kuplou Kai Beod Kal
coTipos Huav ‘Inood Xpiorod,
10 aunv, TO exxvOev YreEp THC TOY
any
ebxH]
Pp. de ' \ > a
pas O€ mantac Tovs eK TOY

KOCMOY ZOdHC,

éndc Aptoy Kal Tod mornpiou
15 METEYONTAC Ev@oaL aAAHALS
els EnOc TINeYmMaTOc Arloy KOING-
NIAN Kal pndéva Auav €ic KPiMa
) els KATAKpPLULA TOLHoaL peTa-
axely TOO aylov cHpaTos Kal
20 alpatos Tov xploTod cov adX
INA €Yp@MEN EAEON KA YAPIN
peta TaVT@OV TON STIWN TON
A al@Nodc or evapeoTynaav-
TOV TpoTTAaTopeY TATEpwY TaAT-
25 plapXav mpopynTav amroaTéhwv
KnpvKov evayyedoT@v papTv-
pov dporoyntav diacKkddov
Kal TavTos TINEYMATOC AIKAloy
éy mloTEL TETEAEIWMENON
30 exo.
"Eg~aipéros ths mavayias a-

xpdvrov wrepevroynperns de-

The Byzantine Rite

S. Chrysostom
kal dviordpevos odppayifer A€ywv
PU TLKOS

\ , A \ >
Kal toinoov Tov pev apToV
ToUTOV TipLovy THA TOU xploTOU
. , \ “ ¥ 7
gov petaBarov TO Tvevparti
anv

To Ot évy TO TOTHNPiwa TOUT@
0 V T¢ nplg c

gov T® ayia,
t a

tipiov aipa tod xpiaTod cov
\ “ i 7
peTaBartav TO mvedpati cov
co 7 > al
TO dyin, anv
& tepevs puotiKkds
wate yevéoOar Tois peTadap-
Bdvovow els vi Woxijs, els
deriv &papTi@v, Els KOINDNIAN
Toy Arloy gov TNeYMaToc, «ls
7 7 5]
Bacirelas TANpopa, els Tap-
pnolav tiv mpos oێ, mu eic

Kpima 7) els KaTaKpia,

ah ol |

Lhe Byzantine Liturgy of the Ninth Century 33

S. Basil
di e “~ va = \
omoivns jpav OeordKov™ Kai
derapbévov Mapias
kai Aeyopévov TON AINTYXQN tapa

Tov Siaxdvou Aéyer 6 tepeds tiv edx AV

~ > Lol
Tot dyiov “Iwdvvov rod

? ‘ a -"
mpodpouov Kali Bamriorod, Tob

aytov 700 Setvos OU Kal THY

pv apny emitedodpev Kal tév-

Tov Tov aylov cov ay Tais ike-

clas érioxeirar Huds 6 Océds,

S. Chrysostom

<THE INTERCESSION )

” r
Er T poo pépopév Wol THN

ry ? U € \
AOFIKHN TQAUTHV AATPEIAN VITEP

“A b
TOV €v TigTEL dvaTravoapéevov

Tatépov Tarpiapyav mpogn- }

Tév adrocTéAwv KnptKey evay-

Io

_
on

yeAtoTa@v papTtipwv dpuoroyn-

Tav €yKparevTéy. Kal tavrTos
: ’ 5 7
AlkalOy €v qWiaTEL TETEAEIO-
MENOY
exo.

"Egatpérws ths mavayias a-
xpavrov wirepevddgou evdAoyn-
a8 ; 7 ¢€ ~ ,
pévns deoroivns }uav Oeordxouv
kat derrapbévov Mapias

Tod dylov Iwévvov rob mpo-
Spépou kai Barricrod Kai Tov

£ 4 \ 7 > rd
AaYl@OV Kal TAVEUPH LOv aTvOoTO-

20;

A

Awy Kal Tod a&yiov roi8e OU Kal .

THY pvipnv emiteAodpev Kal 30’

<4

332

The Byzantine Rite

S. Chrysostom

n~ e ~
TdadvT@Vv Tov ayiwy cov ov Tats

“kkeolass érrioxeyras Huds 6 cds

Kai prvjcOnri mdévrav trav Kekoinpévov év édrridt dvacra-
cews (wns alwviov Kal advdtravoov adtods Smov émioKorel TO

5 Pac TOY Tpocw#oy coy
“Eri cod dedpcba prvnoOnre
Kipwe rns ayias cov Kaborikns
kal dmroorToAkhs exkAnoias TIS
Am0 mepdtev Ewc TEPATWN THC
10 OIKOYMENHC Kal elpnvevoov av-
TiV HN TIEpIETTIOIHC® TH TIMI@
aimati ToD ypictof wou Kal Tov
dy.ov oikov Totroy otepéwoor
HEX pt THc CYNTEAEIAC TOY AI@NOC
15 MvyjocOntt Kipee trav Ta
dGpa Tatra mpookopicdvTov
kal dep av Kai du’ dv Kal ep

ols abra& mporekouicay
Mvijocbnri Kipie trav Kap-
20 TopopovvTwy Kal KadALepyouy-
Tov év Tals dyiats cov éxkAn-
gias Kal pepvnpévov Tov
Tmevntov’ dpenpar avtovs Tots
mAovalos cov Kai érovpaviols
25 Xaplopact’ xdpioat avrois adv-
TL TON EMIPEION TA ETTOYPANIA,
dvi TOV TIPOCKAIPON TA AIGNIA,
dvti TOV POAPTON TA AOapTa
Mvynodnrt Kipie trav én
30 EPHMIAIC KAI OPEC! KAI CTTHAAIOIC

Kal Talc Ottaic THe rric

“Eri rapakadobpér ce pvjo-
Onr. Kipie mdéons émioKorias
6p0oddgwy T&V GPPOTOMOYNTWN
TON AOrON THc ofS AAHOEIAC,
mavTos Tob mpecBuTepiov, TIS
év Xpior@ Stakovias kai mavTos

lepatikod TéypaTos

"Ett mpoodépomév oot THN
AorikHn TadTHY AaTpelan Umrep
THs olkoupevns, Urép THs aylas
Kaborrkhs Kal admooroAKhs
> 4 € \ ~ J € 7
éxkAnoias, Urép TOV Ev ayveia
kal cepvh toditeia OiayévTor,
Uép T@V EN GPECIN Kal CTTHABIOIC

The Byzantine Liturgy of the Ninth Century 333

8. Basil
Mvijobnrt Kipie trav &v

mapbeveia Kal evrAaBela Kat
é “

7

ceuvh worteia SiayovTwv
MyvijocOnrit Kipie rot ev-

ocBeotdtov Kal miototdrov

3

jpav Baciiéos dv édikaiw-

’ > ‘ a
cas BAciA€YEIN ett! THC

riic 6TAw ddHOelac, SttAw
> ’ ’ ee ae
€YAOKIAC CTEMANWCON QUTOV
€TICKIACON €TTl THN KEaAHN
avTod én Fimepa TOAEMOY’ ENI-
CYYCON avTod TON BpayioNa’
avToO THN AézIAN’
Bact-
¢ ‘ > mm -
YTOTAZON AUT@® Tay-
Ta Ta BdpBapa
TOYC TIOAEMOYC BEAONTA’ xEpl-

Y'YOOCON
Kpdtuvov avTod Thy
Aefav*
€ONH TA
| Rs, Fg ‘ b]

cat avT@ BonOeay Kai dvad-
ia | Ay ° U >
aiperov elipnvnv’ AAAHCON EIC
ay , > ~ 3 5< \
THN KaPpAION Q@UTOU ATAGA YTTEP
THs exkAnolas cov Kal travTos

Lo) ~ @ 2 “a 4
Tov Aaov gov ind EN TH YaARVN

> a ‘ '
aYTOY HpemMoNn Kal HcYyION BION
AIAFWMEN EN TIACH eYCEBEId Kal
CEMNOTHTI 3
MvycOnrt Kipie mdons

> a ee ~

Apyfic Kal €Z0yclac Kal TY Ev
‘4 > ~ ~~ Qa
mahatio ddehpov yay kai
mayvTos TOO oTparoTrédouv’ Tovs
ayabods év TH ayabérnti dia-
Thpnoov, ToS Tovnpods aya-

S. Chrysostom
Kai Taic émaic THe ric, b7rép
Tov TiaToTdTav Baciréwy, THS
giroxpiorov Baciricons, Tav-
Tos TOO madatiov Kai Tod oTpa-
TorédovatTay’ Ods adrots Kipie
elpnvixoy To Bacideoy ina Kal
Hpeis én TH yoAHvy ayT@n Hpe-
MON Kal HCYYION BION AIATOMEN
én TACH EYCEBEIA Kal CEMNOTHTI

5

15

20

25

3°

5

10

15

20

25

334 | The Byzantine Rite

S. Basil

Gods troincoy EN TH YpHCTOTHTI
coy

MvjoOnri Kipie rob repieo-
TOTOS Aa0d kai Tdv du’ eddrAbyous
airias dmodepbévtwy Kai éré-
noov avTovs Kal Huds KATA TO
TAHOOC TOY EAEOYC Coy* TA
TAMIEIA AUT@V EMTTAHCON TIANTOC
> eee) \ & | bd
aravoy, Tas oug¢vyias avTa@yv ev

} ee od Ane 7 7
eipyvn Kal dpovola Siathpnoor:
Ta VHA ExOpeipov, Thy vedTNnTA
Talayeynoov, TO ynpas TTreEpl-
Kpatnoov’ Toye déAiropyyoyc
TIAPAMYOHCON, TOvS €oKOpTiC-
févous éticyndrare, TOdS qTe-
TAavnpévous emavéyaye Kail
avvarpov Th ayia cov KaboALKA
Kal @MOOTOALKH ExKANnoLG, TOY
al q nota, TOYC

OYAOYMENOYC YTTO TINEYMATON
AKaBdpTON €AEUOEpwoor" Tos
mréovoelt ovpTAEVaOY, Tots 6dol-
Topotc. ouvddevoovy xnpav

7 0 > ~ ¢ Ya
TpooTnO, oppavav virepaoti-
gal’ alxpaddrovs pica, vo-
cotvras iacat, Tov év Bhpact
kal év petddAos Kal é€opiats

‘ ~ 7 ‘ a
Kal mikpais dovAcias Kal méon
Orie: Kai dvdykn Kal tept-

oTdce dvT@y pynpovevoov 6

30 Ocds Kal mavrov Tév Seopévov

THS heyadAns oouv evoTrAayyxvias

S. Chrysostom

=—

The Byzantine Liturgy of the Ninth Century 335

S. Basil .

‘ ~ > UA € ~ ‘
Kal TOV ayaTeYTOY Huas Kal
TOV picovvTov Kal TOV EVTELAG-

7 £ ~ “~ b] 7 A -
pévav hyty Trois avagiors evyxeo-
Oat drrép av’rav

Kai ravris tod aot cov
pvnodnre Képie 6 Beds Huov

‘ Bb] \ a 4 X\
kal él mdvTas €Kxxeov TO
TrAovet6y oov éreos Kal aot
Tapéxov Ta Mpds cwTnpiav
aithuara Kal av pels ovK
2 , 2) ana BY
éuvnpovedoapev Oc ayvolav 7
AnOnv 7 mAnOos ovopdtev
abtos pynpdvevoov 6 Oeds 6

ION oft 7 ‘ € 7
elds “ExdoTov Tiv HAtkiav

\ ‘ 7 ¢ ION
Kal Thv mpoonyopiav, 6 «ideas

? 2 ? N
€kaoTov €K KolAias PnTpos

adtod' ov yap ef Kuvpie 7
Bonbera trav aBonljrorv, 1
b] \ “A > ' ¢
€ATLS TOV ATTHATTIICMENON, O
TOY xXElpafomévwy owTHp, 6

Tov mAcbvT@y ALHhY, 6 TOV
voootvtwv iarpos* avTos Tos
_ »' 7 ~ ¢ ION
Tacw Ta wdvTa yevod 6 eidas
éxaoTov Kal TO aitnua avrod,

olkov kal Thy xpelav avTod.
Kai pica Képte rhv roip-
vnv Tavtnvy Kal maocav mov
\ 7 MER A lo
kal xo@pav amo ALpov Aolpod
GElopov KaTaTovTiopod TuUpos
paxaipas Kat emdpouts addo-
dtrAwv Kai éudvaAtov modépLou

S. Chrysostom

20

25
Mvijobnri Kopte ths réAcws
* “A
éy 7} TWapoikodpmev Kal madons
7 \ ys Ss “~
TOAEWS KAaL x@pas Kal TOV
WioTEL KATOLKOVYT@Y Ev avTOIS
30

ow

Io

15

20

25

ea?
°

336

S. Basil

"Ev mpéros pyjoOnri Kvpre
Tov TaTpos Kal émioKérrov huav
70% Seivos Ov xd pioat Tals aylats
gov €xkAnoiats év elphvn o@ov
EVTLMov Uylh pakponpepevovTa
OpOOTOMOYNTA TON AOrFON THic
ans AAHOEIAC

TA AINTYXA TQN ZQNTQN

Mvijodnri Kipie wéons em-
axons dpbodégwv TON dpb0-
TO |MOYNTON TON AOrON THic ofS
AAHBEIAC

Mvijobnri Kvpie xatd tO
TIAKIBOC TON OIKTIPM@N Coy Kal
THs euns avakibrnTos* ovy-
xopnoby po wav wANnEpEANLA
Exovolby TE Kal aKovoLoY Kal
ph dia Tas eas apaprias
Kkodvons Tiv xdpiv Tod dytov
gov mvevparos amd TOV Tpo-
keipévov Sdpov

Mviobnri Kipte tod mpec-
Burepiov, tis év Xpiot@ dia-
kovias Kat mavTos lepatiKod
Téypatos Kal pndéva hpuov
KaTalcXvvns TOY KYKAOYNTWN
TO d&ytov coy ByClacTHpION

‘Emicxeyar im&c EN TH ypHc-

c TORHT, coy Kupye,, emipavnO

“tea A
Hplv Tois tAovatoLs Gov oiKTIp-

The Byzantine Rite

8. Chrysostom
exw.
"Ev mpdéros pvjocbnri Képre
ToD apxLemiokbmou Huay rodBe
Mviobnrt Kvpte mAcbvt@v
ddoitropotvT@y voootyvTov Kap-
vovtwv aixpaddérov kai Tis
cwoTnpias avTaov
MvjoOnri Kipie rév Kaptro-
4 ‘ 4
popovvT@y Kal KaAALEepyouvTav
> ~ 7 3 7
ev Tais dyiais cov ExkAnoials
Kal peuynuévoy TOV TEVATOY
» wee ‘ 4 « ~ 4 3 ,
Kal €ml TavTas nuas Ta EEN
> Z
gov e€amrooTEtAov

eer eee

The Byzantine Liturgy of the Ninth C entury 33

8. Basil S. Chrysostom
pots’ evkpdrovs Kai érwdedels
Tovs adépas Hulv xdpioat, dp-
Bpovs eipyyvixods TH yh mpos
kaptrogopiayv dépnoat, eYAbrH-

or

CON TON CTEANON TOY ENIAYTOY
tic ypHctoTHToc coy Kupie
Tadoov Ta cxlopata TeV EK-
kAnoidy, oBécov Ta ppydrmaTa
Tév %ONON, TAS TOY aipécewv
éravacTdces Taxéws KaTd- oa
Avoov EN TH AYNAMEl TOY Arioy
gov TINEYMATOC’ WdvTas Has
mpocdeéat eis tiv Bacirelay
gov yi0Yc dwtoc Kal yioyc
Himépac, avadeigas piv Thy 5
O7)V CiPHNHN, Kal THY oY ayd-
mv xdpioat Hmin Kypie 6 Gedc
HMON, TANTA PAP ATIEAKAC HMIN
éxgw.

Kai dds jpiv én Eni crémati Kal mi Kapdia Aozdzein Kal 20
dvupveiv 7 wadvTipov Kal peyadorperés dvoyd cov Tod IIarpés
kal rob Tiob Kai rod dyiov IIvetparos viv (Kai dei Kai eis
Tovs ai@vas T@V aidvev)

& Aads
Apiy. 25

{THE BLESSING)
‘O tepets
Kai éctar 7a €AéH TOY merddoy BEOY Kal cwTHpoc HMA@N
"Inco? Xpictof meta wdévT@v YMON
6 Aads
Kai metdA tof TMNeYmaToc
coy

39

338

8. Basil

The Byzantine Rite

8. Chrysostom

{THE LORD’S PRAYER)

Kai rod Staxévou rrovotvros tiv péonv
edX TV

émevdxetat & tepevs

“O @e0c HMON 6 GE0C TOY
cwzein, od Has didagov edya-
10 ploTely oo. agiws TaY EvEpyeE-
aiév cov ON émoiHcac Kal
Toleis MEO Hua. od ed 6 eds
hav 6 mpoodeEdpevos Ta OGpa
Tabra’ KaOdpicON Mas ATO
15 TTANTOC MOAYCMOY CapKOC Kal
TiNeymatoc Kal didafov Apuas
EMITEAEIN APIMCYNHN EN COBH
cou iva év Kabap@ TG mMaptypiw
THC CYNEIAHce@c Hua brrode-
20 XOpmevol THY pepida TOV ayLac-
pdtrov cov évobopev TO ayio
cépar kal aipart ToD xpioToU
cov Kal wmrodeEduevot ava
agims ox@pev TON XPICTON Ka-
a5 TOIKOYNTA EN TAIC KAPAIAIC MOV
kal yevdpeOa nadc TOY Arioy
gov TINEYMATOC, Nal

hpav Kal pndéva tay ENOYON

6 @€0Cc

ToLnons Tav pplKT@v gov Tov-
30 Tov Kal érrovpavioy pyaTnpiov

pnde dcbenti uy Kal c@pate

*O SidKovos
Ilévrav tév d&yiov { uynpoved-
gavres ert Kal ere
eiphvn KTA)
& tepeds puotikds
Sol wapaxararibéueba THY
(ohv hav amacav Kal Ti
€dmida Séorora gpirdvOpwre
S a, 7 ‘ la
Kal mapakadodpev oe Kai ded-
ee A ‘4
peOa Kal ixeredopev Katagio-
gov pas petadaBely Trav
€rroupavioy cov Kal plKTov
pvornpiov Tabrns THs lepads Kai
TVEVLATLKHS Tpamé(ns pera
Kabapod ocvveddros eis &peowv
dpapriav,eis cuvyopno mAnp-
peAnpudror, eis TIneYmatoc 4ri-
' 3 '¢

OY KOINWNIAN, els Baotdelas
ovpavav KAnpovopiav, eis Tap-
pnolav tiv mpos oé, MH eEic

Kpima pnde els KaTaKpipa

+
aan
= ale
_ 5 ce

The Byzantine Liturgy of the Ninth Century 339

8S. Basil S. Chrysostom

€k TOD AnazZiwc adTav peTadap-
Bdvew adda dds Hyuiv péxpe
THS éoxdtns hav avamvors
atiws bmodéxec Oa Thy édrida
TOV ayLacpdTev cov eis Epddiov
(o7s aiwviov, «is dimodoyiav
evmpoadextoyv tiv emi tof po-
Bepod Bimatoc tof ypictoy vou
dtrws dv Kal hwets pera madvTov
Tév dyiov Tév at aldver co
evapecTncdvroy yevoucba pér-
oxot TOY alwvioy cov ayabdr
GN HTOIMacac Toc AraT@cIN oe
Kiupue

& Stdkovos
> ~ aw
AvtiaBod {cdcov édXénoov
KTA)
Ti jpépav maoav (KTr)
éxpw. & tepevs
\ ? Tey , ‘ ' ’ ,
kat Katagiwoov tpas déomoTa meTd TappHciac akaraxpires
ToApav ETIKaAelcOai oe Tov emoupdviov Ody Tlatépa kai
AEreIN
6 Aads 76 & Aads
Tlatep Himan (6 €N TOIC O¥paNoic, driacéritw TO GNOMA coy,

c

EAVETW H BACIAEIA COY, FENHOHTW TO OEAHMA COY WC éN OY Pan®@
Kal él TAc Fc’ TON ApTON HMQ@N TON ETTIOYCION Adc HiMIN CHMEpON
Kal &cec HMIN TA OMEIAH MATA HM@N Cc Kal Himetc AdIeEMeN TOIC
OdelAeraic HM@N Kal MH e€iceNérkHC HiM&c cic TrelpacMON AAAA
pYcal Hac ATO TOY TONHpOY >

& iepeds exw.

6T1 cof¥ EcTIN A BaciAeia Kal H AYNamIC Kal H AdZa TOD Ilarpés
Z2

Io

15

20

30

340

S. Basil .

The Byzantine Rite

S. Chrysostom

(kal tod Tiod kal rod dylov IIvetparos viv kal del Kal €ic

‘ 7 ~ 37
TOY AIMNaAC TOV al@vey)

& Aads
” Amtin.

5 (THE INCLINATION)

Kat pera 7d "Api A€yer & tepeds

‘O tepevs

Eiphvn maow
{6 Aads

‘ “~ 2 a
Kai 7@ rvedpari cod)

10 Kai Tod Staxdvov AێyovTos

& SidKovos

X\ DS ¢€ 4 ~ 7 7
Tas xeparas hav (76 Kupio kdivoper)

émevxetar & tepeds
Aéorora Kipte 6 1athp TON
OIKTIPMON Kal B€OC TIACHC TlApa-
1s KAHCcewWc TODS UmoKEKALKOTAS
go. Tas éavTav Kepadas €v-
Abynoov aylacov ppovpyaov
> 4 2 ra) > \
dxtpwcov évduvvduwoov, ato
TANTOC Eproy TONHPOY amrdaTN-
\ XN ” > ca
2000V, TANT! O€ Epr@ Arae@
4 ‘ 7 >
ctvarpov kai kaTafi@ooy akaTa-
pitas petacyxely TOY aXpav-
tev TtovTav Kal wormroley
7 > ” c
pvoTnpi@v €1C A@ECIN AMAP-
Tineymatoc Arioy

25 TION, els

KOINGONIAN

a!

30

& tepeds puorikds

Edyxapicrobpév cot Bacidey

Adpate 6 7H GpeTpyT@ gov

duvdper Onprovpynoas Ta TavT a
kal T@ wAHOE Too Ed€ous cov
bd > 4 > es
é€ ovK dvTwv EiC TO EINAI TApa-
yayov Ta ovpTavTa’
déorora ovpavdbev epide emt
TOUS KEKALKOTAS TOL TAS EAUTOV
kepadds: ov yap ExAwav capKl
| er > A A cal cal
kal aivati dd\Ad ool TO PoBEp@
Och" od ody Séon0Ta Ta Tpo-
ke(peva Taow hptv eic 4radon
é€ouddiwov Kata THY exdoToU
297 5 eed
idiav xpetav
ovpmrevoor, Tots ddoimopovoty
cuvédevcov® Tos vocotyTas
tacat 6 iarpods Tay Wuxdv Kal

TOV TOLATOV TUdY

avTos

~ Ye
Tols MA€ovcLY ©

The Byzantine Liturgy of the Ninth Century 341

8S. Basil S. Chrysostom
— eka.
xaépirt Kal oikrippots Kai gidavOpwria Tob { povoyevods cou viob
é
uel’ ob evdoynros ef adv TO Tavaylo Kal ayabO Kai (worrol®
c c t c

cou mrevpart viv kal del Kal els Tods aldvas TOY aldver).

(THE MANUAL ACTS) 5

Eix2 tis tdoews Tod dprov “O tepevs

TMpdcyec Kypie Inood Xpioté 6 Oeds pay €2 dyiov KaTOIKH-

’ \ > \ ? X ¢ - = -@ a ¢ » “ 4
THPIOY COY Kal EAGE EIC TO AYlaTaL HMAC 0 AVM TH IIarpi

‘ 6 Z \ 58 7 ) 4 a eae \
cuvkabefopevos Kal @0E Nuly aopaTws *Tap@V" Kal KaT-

7 a a \ ~ Q2...% ‘ 22 A
agimoov * TH KpaTal& coy y¥elpI petadobvar hiv Kat dc tpd@y 10

TavTl TS Aa® cov

kal pera Td eitreiv Tov Sidkovov & StdKovos
II pio yopev
5 tepeds tpot tov Gyrov dprov kai Aéyer ' 6 tepevs
Ta ayia Trois ayiots » : 15

kai petd 76 eletv tov Aadv 74
Els dytos, eic kypioc *Incofc Xpictdc
eic Ad2ZaN Ocoy TMatpdc
AapBaver & 708 ayiouv cdpatos pepidas kai PadAer eis wa &yva toThpia kai A€eyer
Els rAnpopa IIvedparos ayiou i 20

‘Tod xpi} dveu Seppod Aerroupyijoat mpeoPurepov ei pr Kata ToAATV Tepiotactw
kal ci ovSapas etpioxerar Oeppov].

{THE COMMUNION )
8[°H éxdadvyots tis peTaAnfews
Merd PoBov Ocod kai mictewc Kal ArATHC (mpooénbere)] 25
2 [paAAerat r6 KOINQNIKON |
$[H METAAHWIZ.
Meta tiv petadnipev
TAcon 6 eds TON AdON coy (Kal EYAOPHCON THN KAHPONOMIAN coy
Kal émyaparre. Td Octov onpetov Tod tTiptov oraupod]. 30

® guvwv’ katatiwoov Chrys. b +6 Aads Eis Gyos Chrys.

342

8S. Basil

The Byzantine Rite

S. Chrysostom

2[ Mera 76 peradaPetv ravras tOv dylwv puornplov év +O péAAew Tods KAnpl-
Kovs én Td okevodvAdkiov drokabiorayv Ta Tipta pimidia StioKdpia kal worhpia
kat GAda tepd oxet’n, peta rd ex TOv twapatpatefinv (pera) tiv SidSoow
drorePfivar mavra eis tiv dylav tpdmefav kal WadOivat Tov TeAcuTatov otixov

5 Tod Kowwvicod, Aéyerat kai Trodro Td TpoTdpiov

TTAHpmeritw TO cTéma Au@y ainécewc Képie Src Anymnricw-

MEN THN AdZaN Coy Ort HElwoas fuds Tov dylwv cov peTacyeiv

“A > “a “a “~ «¢ c U
pvotnpiov’ THpynoov Hpas €v TO OG aytacu@ SAWN THN HMepaN

peXeT@vrTas THN OiKaLocdyny coy,

&dAnrovia|

10 *[xat 4 dmoxaSliotacis tév Sapwv év Ti mpd0ere Kal ai KAcloes tTav Oelwv
TUG].

{ THANKSGIVING)

Kai perd +d mdvras peradaPetv Aéyovros tod Staxdvou tiv edx tv
{’OpOoi peraraBérres xr}

15 émevyxetat 6 tepevs*

Eyyapictofmén coi Kypie 6
\ ~ ee | lo 4
Sede Hum Emi TH peTadHrwer
“~ e ‘4 > 4 > 4
Tov adyiwy axpdvrav abavd-
Tov Kai émouvpaviwy cov pvoTn-
4 ba 4 - m. % by
20 ploy av edmKas huiv emi evep-
yeoia Kal dytacp@ Kal ido
TaY uxav Kal Tay copdror*
x £. ~ € -
avros O€omota Tay amdvTov
dos yevécOar jpiv Thy KoINO-
25 NIAN TOY! aylov cwmaToc Kal
aimMatoc TOY ypictof gov eis
miotiv adkatatoyuvtov, els drd-
THN ANYTIOKPITON, €/$ TTAHCMO-
NHN codiac, els laow wWoyiis
30 Kal odparos, els admrorpomiy

Edyxapicrobpév oo Séorrora
pirdvOpwrre evepyéra Tav Wu-
Xov Huav 6 Kal TH tapovon
HuEpa Katagiwoas Huds Tov
érroupaviov cov Kal dbavérov
pvoTnpiov’ dpeoTéMHCON 77uUaV
THN OAON, GHoov Huds év TO
poBwo cou rods mdvras, ppotvpn-
Gov npav Tiv Conv, dopddioat
npov ta diaBhpata, eyais
kai ixeciais Tis dylas évddgou
Seorroivns judy Oeordkov Kai
deirap0évov Mapias kai mév-
Tov Tav adylwy cov .tév an

aldvev co. evapecTncdvTov

* +pvorKds Chrys,

The Byzantine Liturgy of the Ninth Century 343

S. Basil
4 > ? > 7
mavrTos évavtiou, eis mepitroin-
ol TaV évTOAGY cov, €ls aTro-
Aoyiav ebmpécdextov THY emi
Tod goBepod Brparos
Xpiarov gov

TOU

S. Chrysostom

exo,

e ‘ o 2

OTL OU €l O

“a

a

Kai eis Tovs al@vas Tav aidver,

dylacpos pay Kai col tiv ddfav avaméurropev
7@ Ilatpi kcal 76 Vis Kal 7G ayio Tvedpatt viv kai aei

aunv.

(THE DISMISSAL)
*O SdKovos

'* En eiprin: mpoéAOwpev

Evx 7 dmicbapBwvos

Képie 6 Oeds pay ca@con
TON AAON COY Kal EYAOFHCON
THN KAHDONOMIAN Coy’ 70 7Aq-
popa THs éxkAnolas cov év
eipyvn StapddAagov dayiacov
TODS APATIONTAC THY EY TIPETTEIAN
Too OiKOY Coy’ av avTovs ayTI-
Sdgacov TH Ocixn cov duvdper
kat MH érKaTaAiTTHC as oO
Oedc ToYc éATIZONTac éTTi cor
elphvny TO Kbopo cou dépynoat,
gov, Tots

a > 7
Tais €kkAnolals

lepedot, Tots Bactredowv tyaov

e

kal tmavtl T@ Aa@ gov’ Ort
Arioc 6 NAOC COY, BAYMACTOC EN

AMIKAIOCYNH, Kal ool Thy ddgav

6 Aads
"En Ondmati Kypioy.

Eix) dmoOdpBovos Tod Xpucoorépou 15 __

IIotov aivoy 7} motov bpvov

K 7 > 4 3
7) totav ebyxapiotiay aporBhy

> 2? , ~
avramodécopév cor T® hidav-
Al , Ped Space: i \ lA
pdmeo bem hdr drt kai Oavd-
T@ kaTadedikacpévors Hui Kal 20
Tais d&paptias BeBvOiopévas
jpiv édevOepiay éedwpjow Kai

- e ~ ~ b] ,
peTédwKas tpivy THS aBavdrou
kal ێmovpaviov tpudjs Tod
dyiov odpatos kal aiparos Tob 25
Xpictod cou" did dedpeOd cou
dkataxpirous toinoov pas TE
Kal Tovs dovAous gov Tovs dia-
7 - 5] ra 1 ”~
Kovous* éy Tih Kal oELvn To-
4 ‘ ¢ a - ‘

Arela ody Hpty dvaTApynooy Kal 30
Tov mepieaT@Ta Aadby: peTexenv

35 aiover.

344
S. Basil
> 7 “A XN 2
dvaméuropev TO Ilarpi xal
“a tn om 2% 7 4
7T® Tid kal 7@ ayio IIvedpare
vov kal dei kal eis Tovs al@vas

~ > - b fee.
TOV Giovev, apn,

The Byzantine Rite

S. Chrysostom
THS TolavTnS pvoTiKHS ov
, ‘4 4

Tpame(ns Katagiwcov péxpis
éoxdTns hav avamvons els
aylacpov Wuyins kal cdparos,
els THPNolW TOY TeV EVTOAOY,
iV@ KATAZIOB@MEN Kal THC ézrou-

y ae ee y
paviov gov’ Bacidelac peTa
TaVT@OVY TOV evaperTnOdvT@Y
go. evyais Kai mpeoPeiats THS
tmavayias axpdvtov OeordKou

‘ > Fa 4 \
Kat aeimapOévov Mapias Kai
TdvT@V TOV ayiwv cov

expo.

drt dyios Kai girdvOpwros

AQ ¢ "$ ‘ \
Geis dbmdpxes Kal col Thy
66 3 4 : ~ ‘
dfav avaréumopev TO Il arpi
(kai7@ Tid kai TO dyio II ved-
fatt viv Kai del Kail «is Tovds

I: ~ +7 BJ 4
aidvas TOV alovev, apy),

{IN THE SACRISTY)

Evxy Tod oxevodvAaktov
™ \ r Ld >
‘Hyvorat kat rerédeorat oor eis
‘ G , , , og »”
THY nperepay Suvayy mavra Grep €Oov
- fod 3
np ta ths adOapoias pvornpta’

25 nupapev Tov Oavdrov cov THY pynpny,

cidapev THs dvaoTdaews Gov TOY TUTOY,
éverrAna Onpev Tijs dkevorou cov rpudis,
dmn\avoapev THs areXeuTHTOU Gov
(ans js Kat ev tS peddovtTt mavras

e'.. al , At A
30 Nuas Tuxeiv Karakiwooy Xpiore 6 Beds

- , “

Nav? Ore mpéret oot waca evyapiotia
a

\ a 3 , ‘ 4 “a ’
avy TO avapx® covTarpi kal To Tavayio
Kat ayad@ kal (worowm cou mvevparte
viv Kal det Kat eis rovs ai@vas Tov
aun.

Evx7 eis To karacretAa Td Gyta Sdpa

Td TAHpwma TOD NOMOY Kal Tav mpo~
a“ > A ¢ /, . c A
gyntav airods imdpxwv Xpioré 6 Oeds
e nw ’ c cal ’ ’
Nav mANnpecoy nuas TAHpEIcC TINeyma-
TOC Afloy voy Kal del Kal els Tovs aidvas
Tov alovey. dauny.

a

a te tilt URGY
OF THE PRESANCTIFIED

(IXTH CENTURY)

{PREPARATION OF THE CELEBRANT)

1[°O fepeds Ti teparixiy évSudpevos cToAHy, TS Tprodytov dAoKAtpws peyys-
pevos kal 1d Tis fpépas Tpomdpiov atv TH “IAAcOHTI mo! 6 Oedc TH AMAPTOA®
émdéyov tplrov kal Tijv cdx7jv TOD Ouprdparos Aéywv, évomov Tis Oclas tpawelys
éptoratar

an

{ENARXIS AND PROTHESIS >
Kai oravpoedas Ouprdv exdwvet
EYAorutoc 6 Ge6c (hyav viv Kai del Kai els TOvS al@vas TOY
+7 b 7
aidvev, anv)
76 Sé mpodytixdv éxeivo mpootpiov kal 6 tepeds tds evxds émAéyet TOU 10
(Wadpds py’ AvuxviKod.
EyAorei 4 yyyH Moy TON
Ky pion)
mapa tov aSeApav Kypvrterat.

Tédos 88 Kakelvov Kal tovtwv AaBévrwv tiv Luvamriv odv TH exhwvace 15

émdéyer,
Kal éroipws & dvayvaorns Tév TOV *O Oetos ottos pvotaywyds Tdv v
"AvaBabpav Kavéva évapxerat (’Edéucon me 6 Oedc Kata TO mera
(Warp. cxi—cxxiit éAeOc Coy)
Wodp. cxxiv-cxxvitt dvd orépa Stefudv tov mponyiacBévta 20
Warp. cxxix—cxxxiit). dprov év tf mpoéce Stakoopel aved-

Aus.
EtOts 82 eis Ev Exactov dvtidwvov
Tv avaBabpav picpdv airyoww éxwvei.

346 The Byzantine Rite

{MASS OF THE CATECHUMENS)

{THE CENSING)
Tod S€ ye Wadpot
(Kypie €xéxpaza Trpdc ce wat Pwnti moy Tpdc Kypion €xéKpaza )
5 mapa tod Wadrou *xoupévou 7d teparetov SAov adv TH vad Emdupid.

{THE LITTLE ENTRANCE)

Kai trav Tpotrapiwv padAopévey pera tiv AdEav h Etcodos xwpis rod edayyeAlou
pera Ouprarod ].

{THE LECTIONS)
10 TA ANAFNQSMATA

I{kal TOv dvayvwopdtev dvaywwoKopévwv of ddeAdol éedifdvover.

Meta 5¢ tHv TovTwv cuptAnpwow 76]
KateyOyNOHT@ CH tTpoceyyH Moy Wc OyMiama ENWTHION coy,
ETTAPCIC TON YEIPON MOY OyCia EcTTEpINH >

15 +[6 iepeds dda pera tOv cuvyvopévov atte orlywv, tav adeApav 7d yévu
kAwopévev & Kai év tats edxais todro yiverat].

{THE PRAYERS)
To KYPIE EAEHXON.

(THE DISMISSALS)
20. "Ev 8 1G Auxvix perd ra dvayvoopara Kai 76 KarevduvOnrw kat rd Kipre
eXénooy yiverar ebx 7 KaTnXOUPEvwv él TOV TponYyLagpévev

“O Ocdc 6 Gedc Himan 6 Kriorns Kal Snpovpyds Tay drdvTor,
O TIANTAC BEAWN CWOFINAl Kal e€ic ETTITN@CIN AAHOEIAC eAOEIN,
éeriBreov émi rods SovAovs cov Tods KaTnxoupévous Kal AUTpo-
25 TAL AUTOUS THS Tadalas mAdYNS Kai THS peOodeias TOD avTiKEL-

7 a) vA > ‘ > ‘\ 4 37
Hévov Kal mpookddecat avrovs eis tiv anv tiv aidviov

- ee. X BS ‘ \ A ‘ ~
gatifov avTav Tas Yuyxas Kal Ta copara Kal cvyKataplOuav

—_— aC

The Liturgy of the Presanctified 347

avtovs TH AoyiKH cov tmoluyn Ep fv TO GNOMA coy TO ayLov

€MKEKAHTAI 4
expo.

iva kal adrol odv hiv Sogdfwoww 7b (rdvtipov Kal peyadorperes
dvoud cov tod Ilarpés kal tod Tiod kai rod adyiov IIvedparos 5
~ > aaee TE XN > A IA “~ 37
viv Kai dei kai eis Tovs ai@vas TOY aldver),
Evx7 cis rots mpds Td Gyrov goricpa edrpemLopévous
*Emidanon S€omora TO Tpdcwmdn coy etl TOds mpds TO AyLov
Poricpa evTpemifouévovs Kal emimoboivTas Tov THS apaprias
\ > 7 - 7 A ‘ ,
Hodvopov amotiwdgacbat Katavyacov avtrav tiv didvo.ay, 10
7 > x 2 ay 7 U4 b 2 ‘4 ’
BeBaiwoov avrovs év tH miate:, orHpigov év édmidt, TEACIWCON
> eS | ’ 7 a n ae 9 ) ,
én drdttH, mMéAH Tita tof ypictoy cou dvddefov Toy AdNTOC
EAYTON ANTIAYTPON YTIEp T@Y Yuxay huav
éxoo.

= A
drt od ef 6 ghwtiopis Hud Kal col tiv Sd~av avamépropev

Lond

5
{7 Ilarpt xait@ Tid cai 76 dyiw TIvedpart viv Kal dei Kai

> A IA ~ 37
els TODS al@vas TOV aldveY),

{MASS OF THE FAITHFUL)
(THE PRAYERS OF THE FAITHFUL)
Etx} moray a’ 20

‘O Ocds 6 mérac Kai ainetéc 6 T@ Cworral@ Tod xpioTov cov
Oavdro eis dpOapciav huads Ex poopdc petacricas, od mdoas
4 +} ‘\ 3 7 ~ > ~ a > ,
juav tas alcOjoas THs évmabots vexpdcews €devbépwoor
dyabdy tatrais Hyepova Tov evdobey Aoyiopoy emiotHoas’ Kal

%

6pOarpos pev duéroxos €orw mavrods movnpod Br€uparos, ako7 25
dt Noyous dproic averiBaros, } St yAGooa KabapevéTw Pnyatov
admperav' &yvicov dé yuay Kal Ta xeiAn TA alvodvTd ce Kvpie,
Tas d& xeipas huav moinoor Tav pev Pavrov améxecOar Tpdgewr,
b ~ \ v4 \ ‘ MF lA ¢ “” \ lA \
évepyely O& pova Ta gol evdpecta, MdvTAa Huav TA EAN Kal

tiv Sidvotav TH oN Katraogpadi{ouevos xapite 30

Io

15

20

2

or

30

348 The Byzantine Rite

ért Trpéttel col aoa AdzZa Tit Kal mpookvynots (7@ Ilarpi cai

exo.

“ c“A ‘ ~ c 7 4 ~ \ : ‘\ > ‘ 1s
T® Tid kai 7 ayio Ivedpare viv kat adel kal €ic ToYc ai@nac

T@N AIDNODN >.

Etx7 moray fp’

Aéorora dyte brepdyabe Svewmoipéev we Tov EN EAEEI TAOYCION

4 t ~ ~ ¢ ~ A > 4 c ~ 7
irewov yevécOar tiv Tois duapTwrdois Kai a€iovs hpads moinoov

Ths drodoyx Hs TOO povoyevods cou viod Kal Peod Hav Tod Bacikéwe

Thc AdzZHc’ dod yap 7d a&xpavTov a’Tod capa Kai (worro.dy

aiua KaTa& Tiv wapodoav Spay eiomopevépeva TH pvaoTikn TavTyH

TpoTidEecOal féAAEL TpamézH md TAHOOYC cTpaTIdc OYpAaNioy

> , 7 - ‘ vA ’ 4 c=
AOpaTos dopupopovpeva, ov THY peTaAnWiy akaTadKpitov Hiv

2 > | x ~ - Bd U4
dépnoat iva dv adbraév 76 THs dtavoias dupa KaTavyagopevor

yiol daToc Kai HMépac yeropueda

eK.

: : ~ : ~ ) e > an
kata Thv dwpedv Tod xpioTov cou pe ov evrdoynTos ef ody TH

, \ 2 a \ ee , . ae
Tmavayio (kai aya0@ Kal (woroi@ cov mvevpart viv Kai dei

\ kg 4 IA n~ +7
Kal €ls TOUS aldvas THY alover ),

Nov ai AynNdmeic TON OYPAN@N

{THE GREAT ENTRANCE)
2(EdOéws dpxerar 6 Aads *[Eiodyerat tad mpoxeipeva Sapa éis

76 Qvotacrhpiov dad tod okevodv-

: : Aaxtov |.

a ,

avy hiv aopdtws AaTpevovaty"

idod yap elomropeveT at 0 BaciAeyc 1[Merd tiv TOv Oelwv Sapwv eiod-

TtHic AdzHc’ (dod Obvoia pvoti-

Sevow Eroipws at PvparkarakAeloKovrat:
& 5é tepeds TO dvwtdt@ wétAe@, 8 Kail

Kh} TeTeAeLwpévn Sopugopeirar’ dépa olBev & Abyos Kadelv, Ta Spa
mioTel Kal poBo TpooéAOwpev émcadvrret |.

7 lA ~ J 4 7
iva peéeToxor (wns alwviov yive-

peba, adAndovia|,

{THE LORD’S PRAYER)

Kai pera +d wAnpwOijvar Ai duvdpers rdv odpavav 6 tepeds érevxerar

c a 3 / 5, io A ig ‘ oP 4
O trav appitov Kai abedtwov pvornpiwv Oeds map w oi

The Liturgy of the Presanctified 349

ba | beer U A a Uy > ‘ ¢ \ va
OHCAYPO! THC COMIAC KAI THC TN@CEWC ATIOKPYOO!, 0 THY Svaxoviav
THs AeLToupyias Tav’Tns amoKadtrwpas piv Kal BémENOC pas
Tovs apapTwrovs dia moAAHy cov diravOpwmiay eic TS Tpocdé-
PEIN TOL AMPA TE Kal Oyciac Yep TOY HueTepoy duapTnUaTov Kal
TON TOY AdO~ APNOHMATMN* avTdS AdpaTe BaciAef O TIOION
’ \ > U w ’ ‘ > U & > a
MEfAAd KAI ANEZIYNIACTA ENAOZA TE KAI EZAICIA GON OYK ECTIN
dpioméc, pide Ed’ Huds tods avagiovs dovhovs gov Tors TO
£ 7 - 7 e lal an ,
dyio Tobr@ Ovotacrnpiw os TO yxEpovBiK® cov mapioTapévous
la 24) e ¢ 7 ex ‘ X [ Seni teg X od
Opévm éf @ 6 povoyeris cov vids Kal Beds judy dia THY
MpoKelpéevov PplkT@y erravamaveTar pvoTnpiov’ * Kal méons *
€ ~ \ X\ . AQ 2 4 > 4
nas Kal tov miordv cov adv éedevOepedcas axabapcias
e 7 , ¢ “A b 4 ‘ \ 7 e ~
dylacov mdévTav huey Tas Wuyxyds Kal Ta oopaTa aylacLe@
> Pai eo > “ 7 > - r
dvapaipéT@ iva év Kabap® ovveddti, dvewacxtvT@ TpocdTe,
#: ’ “~ 4 4 7 €
meporicpévn kapdia Tov Oelwy To’T@Y peTadapBdvorTes dytac-
pdtev Kal tr avt@v (worroiovpmevor EvwbGpev aiT@ TO xploT@
an ’ cal c ~ “ “ J 7 c , \
gov TH adAnOiwG hudv 06 TO elmév7. “O TpwraN Moy THN
CAPKA KAI TIINGN MOY TO dIMa EN €mol MENEl KAP EN aT: Srr@s
ENOIKOYNTOC EN HMiY KAl EMTEpITIATOYNTOC TOY Adroy gov Kupue
yevomeba Nadc TOD drioy Kal mpooKuynTod Gov TINeYMATOC AEAv-
, , a“ - 2 4 i 7 ih >
Tpopévor maéaons SiaBorrkys peOodeias ev mpdger 7 Abyo 7 KaTa
Oidvoiay évepyoupévns Kal Tbx@pev TOY EmnyyeApévov aya-
Oav maou Tots ayiows Tots am’ aidvds cor ebapecTHoacL

éxho.

Kal Kkatafiwoov pas Séomora {meTA TappHCclac a@kaTaxkpiTos
ToAmay émikadeicOal we TON €movpdviov Oedyv Tatépa Kat

AEreIN )
6 Aads

Tlatep HM@N (6 EN TOIC OYpaNOic, ATIACBHT@ TO ONOMA coy,
EADETW H BaciAeia COY, FENHOHTW TO BEAHMA COY WC EN OYPAN®
Kal él THc rfc’ TON ApTON HM@N TON ETIOYCION AOC HMIN

’ \ i c n ‘ > , c a“ ce ‘ ¢ a
CHMEPON KAl APEC HMIN TA OGEIAHMATA HM@N WC KAI HMEIC

® MS. oxenaops.

30

350 The Byzantine Rite

AIEMEN - TOIC OdelAéTaic HM@N Kal MH €iCeENETKHC HMAC €ic
TIEIPACMON AAAA pycal HMAC ATO TOY TTONHPOF >
6 tepeds exda.
Sti coy éctin H Baciheia (kai H AYNamic Kal 4 AdZa TOO Iarpis
5 kal tod Yiob Kai tod dyiov IIvetparos viv kal det Kai eic

TOYC AIMNAC TOY ai@ver)

6 Aads

* AMHN.

(THE INCLINATION)
10 ‘O tepevs
Eiphvn waow
5 Aads

Kai 76 rvedpati ood

& StdKovos
15 Tas xeparas jay (7@ Kupio kdivopev)

6 fepevds émedyerar

€ a
O eds 6 povos adyabds Kal eVorrrAayyvos 6 én YWHAOIC KATOI-
K@N Kal TA TATIEINA EopOn, Epide edomAdyyv@ dupate emi
mwévTa Tov Aabv cov kai dvdAag~ov adriv kal adfiwoov mdvras
20 MAS akaTakpiTws peTacyely TOY CwoTrOLav Gov ToUT@Y pvOTN-
piwv’ coi yap Tas éavTay brexdivapev Kehadds adrrekdexdpevor
\ xX “~ 7 A
TO Tapa gov TAOvaLOY EXEOS
expo.
Xapitt Kai olktippois Kal giravOpwria toi povoyevods cov
2 i A @ & Xr x > \ la ‘4 ae 66 \
5viod wed ob evAoynTos «i adv 7G Tavayio Kai dyab@ kai
(worad cov mvetdpati viv (Kai del kal eis Tods aidvas Tov
+7
al@vev »
6 Aaéds
Apiy.

The Liturgy of the Presanctified 351

{THE ELEVATION, CONSIGNATION AND COMMIXTURE)
~*O StdKovos
ITpécyopev
1év S€ ye tH THs DWdcews Spa od pév ror aiper Td témAov GAA’ Grd KatTwev
ye TH 74 pg ov p p
TovTou Tov dptov tav Aێyer] 6 tepeds
Ta mponytacpéva &yia Tois ayiois
6 Aads
e a
Eis &ytos, eic Kypioc *IHcofc Xpictéc
Ceic AdZan Oeoy TMatpdc)
1f ei’ otTws 6 Ap atperar’ Ek Te TOV TOLOVTwV Kal ETépwv Droderyudtrav wvoeTiKh
p aip p Yearev puoruct)

Ovola dvaxnpitrrerat kai dptt Terehevwpévy GoatTws Kal mponyiacpevy TeAeT? ek
Te Tis Emdoirycews TOD Gravpod kai Tod dylou atpatos fvepévy].

{THE COMMUNION)
Ex peta tiv petaAniyv
Evyapicrotpév cot TH oworipe Tov brov Oc@ emi wa
Xap Lev ¢ np © eml Tao
ols mapéoxouv hpiv ayabois Kal émi TH peradjwe tod dylov
cépatos Kai aiuaros Tob xpioTod cour Kai dedueOd cov écrora
pirdvOpwre pyAazZon pas bd Tiv CKETIHN TON TITEPYT@N Coy
kat dds hyiv péxpt Tis é€oxdrns hyav dvarvons émagkios
peréxev Tov aylacpdrwv cov eis gwticpdy Woyfs Kai od-
> 7 > “A 7
patos, eis Bacireias ovpavey KAnpovopiav ;
éxo.
ért od ef 6 dylacpos Hydy Kal ool Thy Sdéav dvaréuroper
7® IIatpi kai 76 Tid Kal 7G dyiw Tvedpati viv Kal del kal
eis Tods aldvas Tov aidvev. apy
‘Tperad tiv iBiav peradniw tatrnv émreAct 6 Tijv tepoupylav moray’ otrw
go. Kdyd Tékvov émorapevos mpoadépw Kaldormep odv dpa Kai Tovs cis dkpov
émotapévous Edpaka.
Eira 7 expavycis ris peradnpews Tov dSehpav mpockadoupévev petadaPeiv

Metd PoBouv Ocod kal trictewc Kai ArdttHe (mpocéAOere),

5

15

&

°

35

30

352 The Byzantine Rite

Mera tiv Tav adeApav peTraAniw Aێyerar
“Dacon 6 Oeds TON Aan coy (Kai EYASTHCON THN KAHPONOMIAN COyY )
kal émyxapatrre TO Oetov onpetov Tod tiyslov oravpod.
Ta Qeta Sapa otSapas Ent rH Oeia tpawély brorierar GAAA Eroipws H dmro-

5 kabiotacis Tav Smpwv év rH mpoPece Kai at KAcloes Tav Oelwv mvAGv].

<THE DISMISSAL)

*O SidKovos
°EN eiprinn mpoéA Paper
é Aads
10 "En 6nomati Kypioy.

~ oe

Eix7 dmobdpBovos eis Ta mponyacpéva

>

Aéomora 6 Oeds 6 mavroxpdtwp 6 Thy KTiow év codia dn-
Ua < \ \ »/ ? v4 ‘ > 7
puoupyjoas, 6 dia tiv &pardy cov mpbvorav Kai avOaipéro
Bovrjoe: dyayav nas els Tas TaveémTous Huépas TabTas pds
* ~ \ bd 4 bs lA c \ ~
15 KaOapiopov Wux@v, mpos evkpdreiav dvacrdcews: 6 Oia Tov
TEeToapakovTa HuEepav mAdKas yxeElpioas Ta Oeoydpaxta ypap-
he iA Se | ee = 3 \ \ | ER ‘
pata Moon tapdécyov kai jpiv déomrora ayabé Tov Ar@NA TON
KAAON AP@NICACOal, TON APOMON TAS vyoTElas EKTEAECAL, THN
U b 7 ce \ \ a 3 4, '
THcTIN @OLaipeTov THpHical, TAC KeEaddac THN GopdTw@v ApAKONTON
- 4 ~~ € - a b n~ a 4 > id
20 guvOAdoal, vikntal THS duaprias *avahavnva® Kai dkarakpitws
pbdoat Thy aylav cov advdéoracww' Sri Sion bd pxer TO GNOMA
tod IIarpis kal tod Yiod Kai tot dyiov IIvedparos viv {Kai
: Ieee,

‘49 ‘ IA a 2 ye
QEL KQAL ELS TOUS ALWVAS TMV ALWYOY, apn).

* MS. dvapavaper.

8 THE “Lit URGY: OF «SS: CHRYSOSTOM

ACCORDING TO THE PRESENT USE

OF THE

GREEK ORTHODOX CHURCH

{THE PREPARATION OF THE MINISTERS)

MéAAwv 6 tepeds tiv Oelav EmreAciv pruotaywylav dhefAer mponyoupevws pév
katyAAaypévos elvat pera mavrev Kai pr exe tt kata Tivos Kal THv Kapdlav 5é
Son Stvapis dard tovynpOv tTypioa Aoywopav éykpareterOal Te pixpdv ad’ éorépas

kai éypnyopykas Sidyew péxpr tod ris tepoupylas katpod. 5
Tovrov S& émordvros petd Td Torfjoat tiv ocuvyy TH tmpceoTGT peTdvorav
eioépxetar év TH vad Kai ouvdpa TH Siaxdv@ trooter mpookuvqpata tpla
elra Aéyer & Sidkovos
EtAdynoov déomora
kai trovfjoavtTos rod tepéws edoynTév 10
Evdoynros 6 beds av mayrore viv Kal del kal eis Tovs aiGvas Tév aidver. apy
dpxerar éyew 6 StdKovos 14

BaowAed ovpdme mapdkAnre TO TINEYMA THC AAHOEIAC, 6 mayTaxod mapoy Kal
Ta Tavta TANpPaY, 6 Onoavpds Tov ayabay Kai (wns xopnyds, éAOE Kal oKHYwTOY
év niv kal KaOdpioov jas and méons Kndidos Kal cdcov ayabé tas Wuxds 15
if me
Kagel o e ? ¢ ’ ¢ Ar , ae

Aytos 6 Geds, dytos layupos, adyios aOdvaros édénoov Has
tpis
Adgéa. Kal viv

Tavayia rpias €Xénoov nas’ Kypie iAdcOuTI Taic Amaptiaic HM@N* S€ozrora 20
avyxepnooy Tas dvopias hiv’ dye emioxewat kal taca ras dodeveias Hpav
ENEKEN TOY ONOMATOC COY

Kupie €dénoov, Kupte éXénoov, Kupie éAénoov
Tlatep Aman
Aa

354 The Byzantine Rite

peta Se +d Marep hpav 6 tepevs

‘

OT! COY ECTIN H BaciAeia Kai H AYNamIC Kai A AGZa rod Ilarpés kal rod Yiov kal
Tov dyiov Ivevparos viv kal dei Kal cic TOYC AiMNaAC TOV al@vev. AMIN
cira AApene 76
5 Pdgtor nis, Kupue €Xénoov nuas* maons yap dmoNoylas amopodvres tavtny
go TH ikeciav @s Seordry of duaprodot mpoopéepoper* €dénoov Hpas
Ada Tarpi kai Yid kai ayi@ TIvevpare
Kupte €Xénooy nas, emt ool yap memoiBayer* mi opricbAc AMIN Sra MHAE
MNHCOHC TOY dvouldv AMON GAN’ ETTIBAEYON kal viv ws evomAayxvos Kal AYTPWCal
10 HMAC €K T@N éXOPM@N HMON* ov yap ef Oeds Huay Kal Hmeic Aadc Coy, TANTEC
Epa XEIPMN Coy kal 7d dvopa wou émikekAnueba
Kai viv kai det kal eis rods aldvas tév aiaver, dpuny
Tis evordayxvias thy midnv Gvorov Hiv ediroynuéevyn OeordKe’ éAmiCovres eis
o€ wy dotoxnoatmer’ probeinuer did vod trav mepiotdcewr’ od yap ef ) owrnpia
15 TOU yévous TaY xpLoTLavar,
“Erevra diépxovtar eis tiv eixdva tod Xpiorod Aéyovres
Tnv axpavrov eikdva cov mpockuvoipev ayabe airotpevor ovyxopnow Tov
mracpatov nuav Xprore 6 Geds, Bovrnoer yap noddxnoas capki dvedbeiv év
T® oravp@ iva pion ovs érdacus ék tis Sovdeias Tod éxOpod" Sbev edyapiorws
20 BoGpev cou xapas émAnpwoas Ta mdvta 6 GoTip Huav mapayevdpevos eis Td
caoa Tov Kéopov
elra adomafovrat kai trv eixéva tis Ocordkou Aéyovres TO TpoTrdpLoV
Evon\ayxvias imdpxovea myy) ouvprabeias a£iwaov fpas Oeordke’ BdéWov
els Aady tov duaprnoavra, Sei~ov ws dei tiv Suvacreiav gov’ eis oé yap
25 éhmi{ovres rd Xaipe Bodpév oor os more 6 TaBpupr 6 trav dowudrey dpyt-
oTpatnyos.
Eira KAivovor tiv Kepadry Kal A€yer & tepeds tavTyv Ti edy Av
Kupve &ZamOcTelNON THN yeipA cou & fyoyc Karoukntnpiov cov kal evioxuody
pe eis THY mpokeipevny Staxoviay cov iva akataxpitws mapacras TH PoBeps cov
30 Bypare Thy avaipaxroy iepoupyiay émirehéow’ STi COY ECTIN H AYNAMIC Kai A AdZa
€IC TOYC AIMNAC TOV ai@ywr. AMHN.
(THE VESTING)
“Enevta trovoter kai eis tods Xopovs mpookuvqpata dvd év Kal otTws
dmrépxovrar eis TO Ovortacrhpiov Aéyovres 76
35 EiceAeycomat €ic TON O1KON COY
{éws téAous Walp. €’)
eAOdvres 52 cis 7d teparetov movotor mpookuvipara tpia ~umpoodev ris ‘Aylas
Tpamélyns kal domdfovrar Td Gyrov evayyéAvov Kal tiv dylav tpdmefav.
Eira AapBdvovow év tats xepolv atrav exdrepos Td ororxdpiov atrod Kal
40 Tooter mpockuvipata tpia mpds dvaroAds éyovtes Kad” EauTdv Exdtepos Td
“O Geode iAdcOHTi MOI TH dAmapTOAD

The Liturgy of St. Chrysostom 355

eita mpooépxetar TH tepet & Stdkovos Kpardv év tH Sehtd yerpl Td crTorxdprov
ovv TO Spaplw Kai broxAivas tiv éavtod Keharry Ayer
EvAdynoov Séorora To oroixdproy odiy TH wpapio
& 8é tepeds A€yer

EvAoyntos 6 beds jay mavtote viv Kat dei Kai eis Tovs aidvas tev aidver.
auny

efra troxwpet Kad’ EavTdv & Stdkovos cis Ev pépos Tod tepatetou Kal évdverar

76 XTorxdpov evxdpevos oVTwS

“AradAtacetal A yyyH Moy émi TH Kypiqn’ Enédyce FAp ME IMATION COTHPIOY
KAl XYIT@NA EYPOCYNHC mepteBar€ pe, WC NyMdi@ TEPIEBHKE MOI MITPAN Kai GC
NYMOHN KATEKOCMHCE ME KOCM@

kai Td pev Qpdprov domacdpevos éEmtiPyqor TH dprotep@ Spo
7a St “Empavinia ém@éuevos tats xepoiv, év pev TH Sefia A€yer

“H Aezia coy yeip Kypie AeAOzZacTal EN icyy!, H AezZIAa coy yeip Kypie EOpaycen

€xOpoye Kai TH TAHOE! THC AOZHC COY CYNETPIYAC TOYC YTIENANTIOYC
év 5é TH dprotepa Aéyer

Ai yeipéc coy émOiHCAN ME Kai ETTAACAN ME” CYNETICON ME Kal MABHCOMAI TAC
ENTOAAC COY

eita dmeXOdv ev TH mpolece edtpemife ta tepd Tov pév Gyvov Alckov tieis
év TO pepe. TS Aptorepw, TO S¢ Morhpiov ev TH Sef wai tad GAAa ov

avrots.

Kai 6 tepeds 5% ottws évdverar' AaBadv +d Erorxdprov év TH aprorepa xetpi Kai
Tpookuvycas tpitov kata dvatodds as cipytat odhpayilwv aito Aéyer
EvAoynros 6 beds nuav mavrore viv Kat det kal eis Tovs ai@vas Tay ai@ver. ayny
eltra éviverat atTto Aéywv
*Aradlacetal A YYXH MOY
€ws TéAous @s dvwrépw
eita AaBdv +o "EmtpayyAtov kai oppayicas mepitierar atto Aéywv

EvAoynros 6 Geds 6 exxéwy THY XapLy avTOd én Tovs iepeis av’TO’ WC MYPON
él KE@aAHC TO KATABAINON ET] T@PMNA, TON TOP@NA TON’ Aap@n, TO KATABAINON
Emi THN WAN TOY ENAYMATOC AYTOY

etta AaBav tiv Zovyv A€yer trepiLwvvipevos
Evdoynros 6 Oedc 6 TEPIZWNNYWN ME AYNAMIN Kai EDETO AMWMON THN OAON
MOY 7AVTOTE VOY Kal del Kal Eis TOUS al@vas TOV aiw@very
7a 5é "Empavixia ds dvwlev eipntar
eira AaBadv 7d ‘Yroyovatiov, ei Zor. TpwrocbykeAAos Tis peydAns exkAnotas
H GAAos tis Exwv dfiwpa, Kal edAoyfjoas atTd Kal domacdpevos Aéyer

Tlepizwcat THN pomoaian coy émi TON MHPON Coy AyNATE’ TH @paloTHTi Coy.

Kal T@ KAAAEI COY Kai ENTEINE Kal KATEYOAOY Kal Bacideye ENEKEN AAHOEIAC Kai

tn

30

35

TIPAOTHTOC Kai AIKAIOCYNHC Kai OAHPHCEel Ce OAYMACT@C H AEZIA COY mMdvTOTE YoY 40

+ 8 os \ aA a a oe,
Kal Geél Kal €ls TOUS ALWVAS T@V AL@VYW@VY. apnV
Aa: 2

356 The Byzantine Rite

elra AaBdv Td HeAdviov Kal eddoyhoas domdferar Aéyov ottws
Oi iepeic coy Kypie éNAYCONTal AlKAIOCYNHN Kal Of Ocloi Coy dyadAtdoes
APAAMACONTAal mdvrore viv Kal det Kal els Tovs aldvas Tov alavev. apunv.

{<THE LAVATORY?

5 Etra daeAOdvres cis TO Xwveurhprov virrover tds xetpas AéyovtTes Exdrepos
Kal’ éautév
Niyomat én a0@oic tac yeipAc moy Kai KyKA@C@ TO ByclacTHpION coy Kypie
TOY AkoYcal pe HwNAC ainécewc coy Kai AlnfpHCcacOal TANTA TA Oaymacia Coy. _
Kypie HraTHCa eYTIpeTelAN OiKOY COY Kai TOTION CKHN@MATOC AOZHC COY. MA
10 CYNATIOAECHC META ACEBON THN YYXHN MOY Kai META ANAP@N AIMATON THN Z@HN
MOY @N €N yepcin ai Anomial, H AEZIA aYT@N ETAHCOH AWPWN. Er@ AE EN
AKAKiA MOY ETTOpeYOHN’ AyTpwCai me Kupve Kai EAEHCON ME. 6 TIOYC MOY ECTH
EN €YOYTHTI, EN EKKAHCiaIC EYAOrHcw ce Kypre.

{THE PROTHESIS)
15 Kat otrws dmépyovrar év ti Mpobéca. efra mpooxuvqpata tela eumpoobev
tis Mpobécews tmovrqoavtes Aéyouow éxdtepos 76
“O Oedc iAdcOuTi MOI TH AMAPTWAG Kal EAéenody pe
elra & tepeds +6
* EZurépacac Amac ék THC KATApAC TOY NOMOY TO Tipi@ Gov aiuatt’ TO Grape
20 mpoonrwbeis kal ty Adyyn KevTnOeis THY GOavaciay emiyacas avOporo.s’ carp
nav ddéa oor
eita Aéyer & Sidkovos
EvAdynoov dSéonora
kai trovet & tepeds evAoynTév
25. Evdoynros 6 Oeds jay mdvrore viv kat del Kai eis rovs aidvas Trév aidver.
dun.
Eira AapBaver 6 tepeds év pev tH dpiorepad yxerpt tiv Mpochopay, év 5é rH
Seba tiv dylav Adyxnv Kat odpayilwv pert’ airijs tpirov érdvw Tis oppayidsos
THs TMporhopas Eyer
30 Eic ANAMNHCIN TOU Kupiou Kal Beod Kal owrnpos huey “Inood Xpicrod
éx tpirou kal evOds mhyvuor tiv Adyxnv ev TH Seki peper ris oppayidsos
kai Aéyer dvatrépvev
“Qc mpoBaton Emi charHn Hy6H
év 82 7O dptorep@
35 Kai @C AMNOC AM@MOC ENANTION TOY KEIPONTOC AYTON AM@NOC OYK ANOirE! TO

CTOMA ayTOY
év 5¢ TO dvw pépea tis oppayidos

éN TH TaTeIN@Cel avrod H KPpicIC ayTOY HPOH

The Liturgy of St. Chrysostom 357

év 82 TO Kato
THN O€ reneAN ayToy TiC AlHrHCeETAl;
& Se Sidkovos évopSv edAaBAs ti] Tovatry TeAeT] A€yer Kata piav éExdorHv
dvaropyy
Tod Kuplov Senbdpev 5
kpat@v Kai 76 dpdprov év TH xetpl
peta tatra Aéyer & SidKovos
"Enapov Séomora
kai & tepeds éuBaddv tiv dyiav Adyxnv é« mAaylou rod Seftod pépous rijs
tmpoodopds eratpa tov Gyiov dptov Aéywv otTws 10
“Ori aiperal Am0 THC FHC A ZWH ayToY
kai Geis adrov tmtiov ev 7H dyl@ Slone eimdvros tod Staxdvou
Ovcov Séomora
Over adtov cravpoadas ottw Aێywv
Overar 6 dmnéc toy Oeoy 6 aipwn THNn Amaptian Toy KécMoy Ynép THC TOY 15
KOCMOY ZWHC Kal owrnpias.

Kai otpéper 7d Erepov pépos Errdvw Td Exov Tov GTaupdv, viTTwv Sé adrdv

> lol a“ , ~ i! > , e » Se > A_#? Pd

év 7H Sefto pepe peta tis Adyxys dpéows trod Td d6vopa *lnoots® émA€yer

Eic T@N cTpaTimT@N AOryH THN TAEYpAN ayTOY EnyZE Kai EYOEwC eZHADEN
aima Kai YAP Kai O EWPAK@C MEMAPTYPHKE Kal AAHOINH ECTIN H MapTypia aYTOY 20

& Sé Sidkovos éyxéet TH Gyip wornpl é« Tod vdparos Spod Kal tod
USaros eidv mpdtepov mpds Tov tepéa
EvAsynoor Séorora thy ayiay évwow
Ss kai evAoye? atta A€ywv

Evdoynpérn 7) Evoois Tay ayi@y gov mavtore viv kal del kal eis rods aiavas 25

TOY aiaver. ayuny.
Kai AaBadv 6 adrds év tais xepoi tiv mpdtnv odpayida A€yer

Els tipny Kal pynuny tis dmepevioynpevns evddEou Seomoivns jpayv OeordKov

X > , , e 9 , , , A , ,
kal deurapbévov Mapias fis tais mpeoBeias mpdadeEar Kupre tHv Ovoiay ravtny
eis TO Umepoupavidy gov Ovotacrnproy 30
Kat alpwv peplda tlOnow adi év 7H Seth péper tod dylov dprov mwAnolov

THs péons avrod Aéywv

Tlapéctn 4 BaciAicca €k A€ZI@N Coy EN imaTiCM@ Alaypyc@ TeEpIBEBAHMENH

TIETIOIKIAMENH.

Eira AaBadv Sevrépav odpayida Kai aipwv pepida plav & adrijs rtiPqow 35
aviv év TO dpiotepH pepe. Tod dyiov dptov mAyalov atrod dmévavTt rijs
peptSos Tis Georékou Kai tovdv dpxiv Tis mparyns Tafews Eyer
Els tipiy Kal pynpny trav mappeylotroy tagiapxov Mixandr Kat TaBpur xat
Tracey Tay émouvpaviey Suydpuewy dowpdrov

mn

10

qn

20

N
on

20

35

40

358 The Byzantine Rite

elra atpwv Sevtépav pepida A€éyer
Tod tipiov Kat évddéov mpopynrov mpodpdpov kal Bartiorod ‘lwdvvov, Trav
dyiwv évddéav mpopntav Maoéws Kal ’Aapoy, "H\10d, "EXuocaiov, Aavid kai
lecoai, tev dyiav tpi@y traidwv Kai Aad Tod mpodyjrov Kat mavrey Tov dyiov
mpopntav
kai tiOyow adtiv trokdtw Tis mpaTys evTaKTws
ett’ atOis Aéyer
Tav dyiov évddéwr kai ravevpjpov arooré\wr eérpov Kal Tavaov, rev dadexa
kai €B8ounkovra Kal mavtav Tov ayiov drooréhov
kal otTw TiOnor tiv TpityHv pepida troKkdtw Tis Sevtépas TeAcrdv tiv mpwTHY
Tat
eita A€yer
Tay év aylois matépov nav peyddav iepapxay kal oikovperkav didacKkddov
Baowdeiov Tod peyaddou, Tpnyopiouv rod Oeoddyou Kat *"Iwdvvov rod xpvcoordpov,
*A@avagiov kai KupidX\ov, NixoAdov tod év Mupots kal mdavrev ray dyiov
iepapx@v
Kai aipwv tetapryv peplSa rTidyow atryv wAnolov Tis mpaTys pepidos trovdv
Seutépav apxyv
etta madw A€yer
Tov dyiov mpwtopudprupos Kal apxidtakdvou Srepdvov, trav dyiav peyddov
paptvpev Anpntpiov Tewpyiov Ocodwpov Kai mdavtey kal macay Trav dyiov
paptupev
kai aipwv méeprty peplida TiOnow attri trokdtw Tis mpatys Tis otons apx‘7is
THs Sevtépas Tafews
meta Aéyer
Tav daly Kai Oeopdpwr ratépwv npav ’Avroviov Evévpiov Z48Ba ’Ovovdpiov
"Adavaciou Tot év 7 ”"AO@ kal TavTwy Kal Tacdy Tov éciav
kai ottws aipwv Extyv peplSa TiOnow adtiv troKkdtw Tijs Sevrépas pepidos cis
dvatAyjpwow tis Seutépas takews
peta Se ratdta A€yer
Tov dyiov kat Oavparovpyav avapyipev Koopa Kai Aapuavod, Kipov kat
"Iwdvvov, Tavreenpovos Kal “Eppoddov kal ravrer tay dyiwy dvapyipev
Kai aipwv éBddpnv pepida riOnow adriv dvw movdv tpitny apxiv Kata takw
cir’ aifis Aéyer
Tav dyiwy kat dixaiwy Oecomardépwv Iwakelu kal” Avyns, Tod dylou Tis hpépas
kai Tavteyv Tav dyiwy dy rais ixecias emioxeyrat nuas 6 Geos
‘Kal tiOnow oySdénv peplSa trokdrw tis mpaeTys edTaKTws
€rt 5& mpds Trovrors Aéyer
Tov év dyiow marpds juav Iwavvov dpxtemoxdrov Kovorartwourddews Tod
xXpvcoordpou

i
P
I

The Liturgy of St. Chrysostom 359

eimep Aéyerar f Actroupyia airod: ei 5& A€yerat trod peyddov Bacrieiou,
ToUTOU pvypovever’ Kal otTws aipwv Kai tiv évvatyny pepida tidyow adrijv év
7 tee Tis TeiTys Tatews eis dvaTAfpworv.

Etta AaBav tpitnv odppayida Aéyer
MynoOnri Séorora giidvOpare maons éemioxomns dpboddgwv, tov émioxkdrov 5
dpyvemurkdrov judy rod Setvos, rod tipiov mpeoBurepiov, tis ev Xpite
diakovias Kal mavris iepatixod Tdypatos, ToO Seivos Kabnyoupévov, Trav adehpav
kai ovAXeiToupyav av mpecBurépwy Staxdver Kai mdvtev Tov adehPy Tuav
ods mpogekadéow eis THY anv Kowoviay dia THs ons evomrayxvias Twavdyade
déomora 10
kat alpen eeten TiOqot abniy trokatw Tod dasa aero
etra pvnpovever kal dv exer Lavrwv kat’ dvopa Kal otTws aipwv tds pepiSas
TiOnow aitds troKdtw.

“Erneta, AaBav Erépav odpaytda Aéyer
i? ‘ Ul A > , an a a , , “~ ,
Yrép prnpns kai adpécews Tov dpaptidy Tav pakapiov KTiTOpev THs dylas 15
Aa a ”
porns ravtns 4 Tov ayiov oiKov TovTOU
? ’ A , tS > , ‘ | Py ka ,
cita pvqpovever tod xetpotovacavtos atrév dpxtepéws kal érépwv av Gere
Kekousnpévov kat” dvopa Kal reAeuTatov émAéyer otTw
‘ 4, ~ > ba , > , a > , an cd a“ ,
Kai mrdavrev trav év éAmidt dvactacews (wis aiwviov Tay TH oy Kowewvia
n ec aA ,
Kexolunpevov dpboddéwv matépav kai ddeAhav jpav piidvOpore Kupre 20
kai aipea peptda,

Mynpovever 52 Kal & SidKovos dv BotAetar Lavrwv Kal TeOvedtwv aipovtos Tod

iepéws pepiSas imp atrav Kal teevtaiov Aéyer 6 iepeds
¥ , A “ | eel > , ‘ , , ~
MojoOnre Kipre kai ris éuis dvakidrynros Kal cvyxopyody poe may mAnppeAnpa
éxovotdy TE Kal GkovaLor. 25

Kai AaBadv tiv Motoav ovoréAAe tds év TO Bick pepiSas troKdtw Tot
dyiov dptov Sorte eivar év dodakeia kal pr exmecetv Tr.

Eira & SidKovos AaBadv +6 Ovprariprov Kai Ouplapa Badrdv év alto A€yer
mpos Tov tepéa
EiAdynoov Séarora td Ovpiapa 30
kai evs & abrés
Tod Kupiov denOapev.
kai & tepeds Aéyer tiv edxiv Tod Ouprdparos

Ovpiapd vor mpoohéepopev Xpioré 6 Oeds jar eis dopny ed@dias mvevpareKys
6 mpoodeedpevos eis 1d bmepovpdvidy cov Ovoractipioy dytixatamepypov Huiv 35
Thy Xap Tod Tavayiov cov mvEevpatos

& Stakovos

Tod Kupiouv dendaper

360 The Byzantine Rite

kal 6 tepeds Ouprdcas tov “Acrtepiokov tiPnow érdvw rod dylov dprov Aéyav
Kai €A\O@N 6 ACTHP ECTH ETANW OY AN TO TIAIAION
& Sidkovos
Tov Kupiov denbdpev
5 6 lepeds Ouprdv ro Mp&rov KaAuppa oxemdfe. tov Gyvov dprov ovv 7 Siok
Aéyov

“O Kypioc €Bacideycen, eympetrelan EneAycaTo, EneAYCaTO 6 Kypioc AYNAMIN Kai
TEPIEZ@CATO" Kai FAP ECTEPpEwWCE THN OIKOYMENHN ATIC OY CadeyOHceTal. TH
Oik@ Coy Tpérrel Apiacma Kypie €ic MAaKpOTHTA HMEP@N mayTore viv Kal det kal

10 eis Tovs ai@vas Tay alavey, dyn

& SidKovos
Tod Kupiov denOdpuev. Kaddvioy d€orora
Kai 6 tepevs Ouprdv td Aedrepov Kaduppa onerdfer ro Gyvov morhpiov Aéywv
> , > ‘ ¢c > , A ‘ ~ > ’ , , © n
Exadyyen Oypanoyc H ApeTH wou Xpioré Kai THs AINECEeWC Gov TAHPHC A A
15 mavtore viv Kat dei kal eis tovs al@vas Tay ai@ver. dapuny
& BStdKovos

Tod Kupiov denOaper. Sxémacov dSéomora
& iepeds Ouprdv +d tpitov KéAuppa Aro Tov "Aépa kal oxerdlov duddtepa
éyer
’ c nw > ol J n ’ > , 2.43 2 ia ,
20 KEMACON Nuas EN TH CKETH TON TITEPYTN Coy, drodiwkoy ad’ nuay mavra
€xXOPON Kai TIOAEMION, Elpnvevcoy nuav tiv fanv' Kupre éAénoov fas Kai rov
, ‘ “~ A A ce an ¢ > \ N ,
Kégpov gov Kal c@oor Tas Yuxas nuav ws ayabds Kal dirdvOperos.

Eira AaBav 6 tepeds tov Ouprardv Ouprad tiv Mpdbeow A€ywv é« tpitov 76
Eidoyntos 6 beds jpadv 6 ovtas eddoxnoas, dééa cor
25 & 5é Stdkovos év Exdory Aéyer

, a a SE8 i ‘ 2A a , Ee 2
TQVTOTE YuUY Kal Gét Kal €l$ TOVS Aimvas T@Y alovev. apnv

kai mpookuvotow evrAaBas dpddrepor é« tplrov
érevta AaBadv 6 Sidkovos tov Ouprardv Ayer emt rH mpoléce Tov TYslov Sdpwv

Tod Kupiouv Senddpev

30 kai 6 tepeds tiv evxrjv tis mpolécews
‘O Oedc 6 bedc Hman 6 Tov ovpdvioy &prov Thy Tpodhy Tob
mavTos Koopouv Toy KUpLoy Huav Kal Oedv Inootvy Xpicrév é2-
ATTOCTEIAAC C@THpA KAl AYTPWTHN Kal evepyérny eYAOrOFNTA Kal
ayldfovTa huas abros evdoynoor Tv mpdbec Tabrnv Kai mpbc-
35 OeEat adriy eis TO bTrEepoupdvidy cov OvoiacTHpiovy pynpdovevoov
os adyabbs Kai pirdvOpwros tay mpoceveykdvrov Kai di’ ods

eo

The Liturgy of St. Chrysostom 361

mpoonyayov Kal nas dkataxpirous SiadtAagov év TH lepovpyia

tov Oelwv cov pvotnplov:-éri jylacra. Kal deddEactat 76 Tav-

Tiyov Kal peyadomperts dvoud aov Tod IIarpés kai rod Yiod
‘ \: Se eA ~ ‘ 2S XN > x IA “~

kai Tod ayiov IIvetparos viv Kai ael Kal els TOUS al@vas TOV
+7 3 7

aidvey. auny,

Kai pera rodro moet dméAvoww éxeioe A€ywv cttw
Adéa gor Xpioré 6 Oeds 4 eAmis nuav, dd£a oor
6 Bidkovos
Adéa, Kai viv. Kipie €dénoor tpis
Aéorora etAdynoov
kal trovet Tiv dmdAvot 6 tepeds otTH Aéyov
{0 év “lop8dvp ind "lwdvvov Barrio Ojvat xaradeEduevos did Thy Huay corn-
piav} Xpuords 6 AAuOINGC Oedc Hydv rais mpeoBeiats tis mavaxpdvrov adrod
pntpds, Tov ev ayiows matpos nav *lwdvvov apxemiokdérrov Kavatavrivourd\ews
TOU xpvooorduou® Kal mdvrwy Tay ayiwv éhenoat kai gooat nuds as ayabds

kat PiAdvOperos
& Sidkovos

"Any.

{THE CENSING)
Mera Sé rijv dréAvow Gupta 6 Sidkovos tiv dylav mpdbecw" tra GtrepXeTar
Kal Oupid tiv dylav tpdmelav KixA@ oravpoedas A¢ywv kal” EavTév
"Ev rap@ coparikds, év ddov b€ pera Wuxns as Oeds, ev mapadciow Sé pera
Anarov Kai ev Opdvm imjpxes Xpiore pera Tarpos Kat Ivevparos ravra mAnpav

6 amepiypanros
kal TOV TevTHKOOTOV

"Edencon me 6 Ococ

év @ Oupidoas 76 Te tepatetov Kal Tov vadv SAov ecicépxerar ads cis Td Gytov
Bijpa Kal Oupidcas tiv dyiav tpdmelav aifis Kal tov tepéa tov pév Ouprardv

dtrotiQnow év TH Bio TéTe.

Atrés 5 mpocépxerat 7 tepet kal ordvres 6p00 mpd ris dyias tpamélys
mpookuvovtow é« tplrov Ka” éavrots edxdpevor Kai Aéyovres
Baowed ovpane
Aéza én Yyictoic Oecd pts
Kypie TA yelAH Moy Anoizeic Sts

® et 82 teAetrar f Accroupyia Tod peyddou BactAciou A€yer

BaotAciov Kaoapeias Karmadoxias Tov peyadou

Io

25

30

35

362 The Byzantine Rite

elra domdfovrar 5 pév tepeds 1d Gyrov edayyéArov, & Se SidKovos tiv dyiav
tpamelav’ Kai petd totro tmokXivas 6 Sidkovos tiv EavTod Kepadiv TO lepe?
Kpat@v kai Td dpdptov Trois tpiol SaxrvAots Tis Seftas xeipds A€yer
Kaipoc toy moicat t@ Kypiw. Sdéemora aye edd\doynoov
kai 6 tepeds oppayiLov airov Aéyer
EvAoyntos 6 Geds Huav maytore viv Kai dei kal els Tovs ai@vas Tov ai@ver.
aunv
elta & StdKovos
Evéa tmép ¢uov domora aye
10 & 8é tepeds
Katey6ynat Kypioc ra dtaBnuard cov cic man Epon ApaGOn
kai madi & Sidkovos
MvnoOnri pov Séorora ayse
& Se tepevs
15 MnucOein cov Kuptos 6 Gecds én TH BaciAela adrod mdvrore viv Kal dei Kal eis
Tovs al@vas Tav alwver.

{ ENARXIS)

Kai 6 Stdkovos ecimdv td ’Auny Kal mpookuvyoas ébépxerar Kal ords év TO
cuvyde tomm KatévavTt Tav dyiwv Oupav mpookuvel per’ edAaPelas tpitov Aéyov
20 KaQ” gavtdov TO j

Kypie TA yeiAH MOY ANOIZEIC
kai peta todto Aéyer & StdKovos
Evndbynoov décmora
& tepevds exaovws
25 EyAorHménu #H BaciAcia Tod Ilarpis cai trod Yiod Kai tod
¢ is - ~ ‘ : a \ , A IA “~ we
ayiov IIvetparos viv kai dei Kal els Tods ai@vas Tov aldver
& xopds
"Aphv
*O StdKovos .
30'Ev eipivy tod Kupiov denbdpev
é Xopdés
Kipie €dXénoov
‘Trép ris dvaber cipjyvns Kal tis cwrnpias Tav Wuyav hav
Tod Kupiov denbopev
€ \ ~ | en" 4 ~ 4 7 > 7 “ c 7
35 Lrep THs elpjvns Tob ctvumavtos Kécpou, evoTtabeias TaY aylov
ToD Ocod ExxAnol@v kal THs Tov TdvTaV évdoews TOO
Kupiov denbapev

i

The Liturgy of St. Chrysostom 363

c nA “A
Lrép tod a&yiov otkov Tovrov Kai Tdv peta tiotews evdra-
Beias kai piBouv Ocob ciordvtwv év ait@ tod Kupiov den-
Oder
‘m A ~ > la “A = a ~ 7
‘Tép Tov dpxLemicKkérov HU@V tod Beivos, TOU Tiuiou mperBu-
4 ~ 3 xX “ é - xy ~ XH »
Tepiou, THs év XpioT@ Staxovias, mavtds tod KAfpou Kal
Tov Aaod rod Kupiov denOapev
‘Trép trav evoceBeotdtwv Kai Ocopvddktov Baciéoy Hydr,
twavTos Too madatiov Kal Tod otpatomédov attay Tob
Kupiov denbdpev
c ~ ~
Trép tis aylas povns 4 moAews TadTns, mdons TébAEwS Kal
7 \ “~ 7 > bd > > *” za 7
Xepas Kal Tay Tice. oikovvT@Y ev adtais Tob Kupiov den-
O06pev
7? \ > 7 37 » ? can A ~ a \
mwéep evKpacias dépwy, evpopias Tay KapTav THs ys Kai
kaipav eipnyvikov Tod Kupiou denbopev
c
Trip mAcévt@v ddoiropotvT@y vocotvT@y KapvévT@v aixpard-
‘ ~ 7 i & ~ id lad
Tov Kal THS cwTnplas avTav Tod Kupiou denbopev
‘Trtp rod puocOijvat hyas dd méons Od\tpews dpyys Kwddvov
kai avdykns Tod Kupiou denbapev
"AvriAaBob cHoov édX€noov Kai diapvAagov Hpads 6 Ocds tH oF
Xa pire
Ths tmavayias dypdvrov brepevroynpévns evddgou Seoroivns
¢ “~ a \ > 7 7 A rd “~
hpa@v Ocoréxov Kai deurapOévov Mapias peta mdvTov Tov
¢ 4 4 ¢ ‘ ‘ > 4 ‘ ~
ayiwv pynpovedoavTes eavTovs Kal aGAAHAOUS Kal TAaTaY
b QA € “~ cad ~ “~ F,
THY Conv hudv XpioTe TO OcG Trapabdpeba
& xopds
Yol Kupre
& tepeds Exgovus
@ ’ ~ ’ ‘ ‘ , lal a ‘
Ort mpére coi waoa AbZa Tim Kal mpookbvnots TO ITarpi Kai
“A Za \ a £8 ? A he \ > ‘ aA
T® Tid kai 7G ayiw TIvedpati viv Kai adel Kal eic Toyc al@nac
TON AdIGNODN
& xopés

? AMEN.

on

-
>)

20

30

Io

15

20

25 aparos’ avros Oéorrota Kata THY evoTTAayyxviav cov éTriBAEYON

30

364 The Byzantine Rite

kai wWdAdetar TO mpStov dvtidwvov mapa t&v Wadtrav' Kal & tepeds Aé€yer
THY evXiv TOD dGvTipavou" 6 Se Sidxovos mpookuvjcas pelioratrar ex Tod Témov
avrod Kai dareAPdv totatar évomov Tis eikdvos Tis YeordKkou BAémwv mpds Tv
eixéva tod Xptorod KpatGv kal +d dpdprov rots tpiol SaxtvAots Tis Sefvas Xerpds

"Avtigwvov a’ Fxos Pp’
En €Z0Aw “Icpad €2 Airytrtoy
oikoy “lakaB ék Aaof BapBApoy}
Tais mpecBeiais THs Oeorékov c&rEp c@cov Huas
? ErenHOn ‘loydaia ariacma aYTo?
"Icpana éZoycia ayo? }
Tais mpeoBeiais tis Oeorékov caTEp cHoov Huds
{*H @dAacca elke Kal EcpyreNn
6 *lopAdnue EctpAddH eic TA dtticw}
Tais mpecBeias ths Oeotéxov c@TEp THaov Huds
{Ti coi écti OdAacca Sti Edyrec
Kal cy “lopAdnu Sti EctpAduce eic TA Stticw;}
Tais mpeoBelais tis Ocoréxov o@rEep cHoov Huas
Adga Ilarpi kat Tid cai dyio IIvedpar
Tais mpeoBeias Tis Ocoréxov cGrEp coor huas
Kai viv xai dei kai els Tods aidvas Tév aidvev. apuhv
Tais mpeoBelas THs Oeorékov cHTep oGoov Huas

edx7] dvTipevou a’ puotiKds

Kipie 6 Oeds udev ob 7d Kpdtos dveikactov Kai 4 ddbga
dkatédnnrTos, o8 TO Edeoc AmMeTPHTON Kal 4 diAavOpwria

t ASY eee a hey Sars x 4 2 a \ ' > 1s
ep Huas kal emi Tov &ytov OIKON TOYTON Kal TIOIHCON MEO 7UOY
Kal TOY ouvEevxopfévov piv mrAovoia Ta EXCH Gou Kal Tods
OlKTLippovs cov.

Mera Sé tiv cuptAnpwow tod avridadvou EAPdv & Sidkovos kal ords év

cuvnbea tom@ Kal mpookuvyjcas Aéyer

“Eti kal €t1 €v elpfyvn tod Kupiov denbdpuev ej
nv?

& xopés
Kdpie €Xénoov

The Liturgy of St. Chrysostom 365

"AvriAaBod cGoov édénoov Kal SiadirAagov hyds 6 Oeds TH of
Xa pire z

Tis wavayias adxpdvrov brepevrdoynpévns evddgov Seorolvns

a 2 , 2 , V4 5) V4 ~
judy Ocotékov Kal devrapbévov Mapias peta mévtov Tov
£ 7 - € \ ‘ 3 va XN A
aylwv pynpovevaavTes EavTovs Kal aAAHAOVS Kal TacaV 5
THY Conv huav XpicTG 7G Oc mrapabdpucba

& xopés
Soi Kipre

& tepetds Expadvws
“Ort ody Td KpdTos Kal cof écTIN Hi BaciAela Kal HH AYNAMIC Kal ro
H AdZa Tod Ilarpds kai rob Tiob Kai rod dyiov IIvetparos viv
kal dei Kai cic TOYC aidNac TOV aldvey
kal WahAeTar Spoiws wapd tv Wadtav 7d BP’ dvtidwvov, & Se Stdkovos Spolws
movet Os kal év TH mpotépa edx7j
"Avtigpwvov B Fxos B’ 15
{Hrdtuca dt eicakoycetat Kypioc
THic dontic Thc AeHcewc moy}
Saoov huds vii Ocod {6 év Iopddvn brd’ Iwdvvov
Bamricbeis} dddovTds oo. &d\AnAovia
{°Otr EkAIne TO O¥C ayTO? émol 20
Kal EN TAIC HMépalc MOY éTT1KaAEcomal }
YOoov hyads vi Oeod xrrA
{Tlepiécyon Me @AINEC OANATOY
KINAYNO! XAoY EYpocdan me}
SSoov ipas vit Ocod Krr 25
{’Ederiman 6 Kypioc Kal AiKatoc
Kal 6 @€0c HMON Eder}
Aoov hpas vie Ocod xrr
Adga Ilarpi cai Tid cai dyio Tvedpare
Faoov huads vi Ocod xrr 30
Kai viv xai dei kai els rods aiévas tay aidvev. dphy
Wxos A. Bp’
‘O povoyeris Tids cai Adyos tod Oeod

366 The Byzantine Rite

abdvaros brdpyov
katadegdpuevos Oia Tv hpetépav cwrnpiav
capkwOjvat
éx THs aylas Oeoréxov Kal ade:tapbévov Mapias
> 7 I 4
5 aTpéntws evavOpomnoas
ataupwleis Te Xpiote 6 Ocds Oavdr@ Odvaroyv marhoas
eis Ov Tis ayias Tpiddos
7 “ XN ‘ oo 6 i? 4
cvvdogafouevos 76 Ilarpi kai 7@ dyio TIvedpare
caoov uas
10 evX7] avtTipavou B’ pvotiKds
Kdpte 6 Beds u@v c&con TON AON COY Kal EYAGPHCON THN
KAHPONOMIAN COY* TO TAHpoLa THS ExKAnolas cov Pvdagov,
dyiacov Tovs AfAN@NTAC TiY EYMpeTElAN TOD O1KOY coy’ ad
4 ‘ > Zz nan oo OA ae ‘\ ‘ > ’
avrovs avtiWbgacov Th Oeixy cov duvdper kal MA érKaTadiTHC

U

€ ~ ‘ > U > \
15 MAS TOYC EATTIZONTAC ETT! CE,

“O StdKovos

“Ett kal €t1 €v eipqvn tod Kupiou dendapev
& xopés

Kipie €Xéqoov
20’AvtiraBod c&cov éhénoov Kai SiadvrAaov huads 6 Ocds xrAr
Tis mavayias axpdvrov brepevrAoynpervns évddEou KTrA
& xopés
Sot Kvpre

expaovyots
25 “Ort dyads kal dirdvOpwmos Ocds tmdpyeis Kal ool rv
ddgav dvanéumopey 7S Ilarpi kai 7 Tid Kai 7O dylo
ITvetjpari viv Kal dei Kai els Tos aidvas Tév aidvey
*Avrigwvov y'* Fxos a’
}’ EZomodoreicbe tH Kypi@ St: draddc
30 STI €IC TON AIDNA TO EAEOC ayTOY
"Ev "Iopéddévn Bamrigopévov cov Kipie 4 ths tpiddos épave-
pOn mpocktyyno.s’ Tod yap yevvAtropos 1) pwvi) mpocepap-

—— SC

The Liturgy of St. Chrysostom 367

TUPEL TOL APaTTHTON GE YION Ovoudfovaa Kal TO TINefma €v
eldel Trepictepic €BeBatov rod Adyou Td doparés. 6 emiga-
vels Xpioré 6 Oeds kai rov kbcpov gwricas ddga cor
EimAt@ At olkoc “Icpatd 6t1 draddc
6TI €iC TON AI@NA TO EAEOC ayTOF 5
"Ev Iopddvn Bamrigouévov cov KA
Eimdtw an oikocAapon Sti draedc
OT! €iC TON AIMNA TO EAEOC aYTOY
"Ev ‘Iopddvn Bamrigopévov cov xTX
EimAracan AH TrANTEC Of oBoymeno! TON Kypion 611 4raedc 10
5TI EIC TON ai@Na TO EEOC ayToOF
"Ev "Iopdévn Bamrigopévov cov xrr}
Adga Ilarpi cai Tid kal dyio TIvedpare
PEv ‘Iopddévn Bamrifopévov cov xr}
Kai viv rai dei kai eis rods aiévas Tov aidvev, apuny 15
{’ Ev ‘Iopddvn Bamrigopévov oov xrA}
e0xy dvtupevou y’ pvoTiKds
‘O. ras Kowdas tatras Kal ovpddvovs ipiv yxapiodpevos

A ‘ fal

mpocevyxds, 6 Kal Ayci Kal Tpicl CYMM@NOYCIN éT] TH ONOMATI
gov TAS aiTHoEls Tapéxely ErayyeiAdpevos’ adtos Kal viv Tov 20
dovAwy gov TA aiTHMATA TIPOC TO CYMEPON TIAHPWCON XopN yay
Huiv €v TO TapévTt ai@vi THN éTipN@cIN THC ofS AAHOElaC Kal

bd “~ 7 \ ER: ts ,
Ev TO MEAAOVTL (wnVY Al@viov yapiCopeEvos,

{MASS OF THE CATECHUMENS)
{THE LITTLE ENTRANCE) 25

WahAopévou Sé Tod tpitrou dvtipavou mapa tHv Padt&v, } TOV pakapiopav édv

q Kuptaky, Stav EAQworv eis Td Adfa 6 tepeds kal & Sidkovos otdvtTes Exmpoabev

Tis aylas tpaméfys movotct mpookuvypata tpia’ efra AaBadv 6 tepeds Td Eyrov

evayyéAvov SiSwor TG Siaxdvy Kai otrws eehOdvres Std Tod Bopciou pépous mpo-
' mopevopévaiv attOv Aapmradwv movoder tiv Mucpav Eicodov. 3°

368 The Byzantine Rite

Kal ordvres év 7G ouvyder tomm KAlvovow dpddrepor tas Kehadds Kai Tod
Staxévou eimévros Apesa

Tod Kupiov denbapev
A€yer 5 lepeds tiv edyiy Tis ciodSou pvotiKds
5 evx7] THs elodSou tod evayyeAiou puotiKds

Aécmora Kipie 6 Oeds hyudy 6 Katracthoas év ovpavois
4 » 4 > Y 4 > 7 >
TadypaTa Kal oTpaTias ayyéA@v Kal apyayyéAwy eis AELTOUp-
yiav ths ons d6€ns* motnoov ody TH elcid hyav eicodoy d&yiwv
ayyédov yevécOat cvddrELToupyotvTay piv Kal ovvdo£oroyotr-
10 Tay Thy ov ayabérnra’ Gre mpétel col aoa AdZa TiMH Kal
“ A n~ ~ . cal ~~
mpooktvnots T@ Ilarpi kai 7 Tid kat TO dyio [Ivedpari viv
Kal del Kal €ic TOYC AIBNAC TAN AIDNON
Tis edxijs 5¢ reAcoVelons A€yer 5 Sidkovos mpds tov tepéa Serxviwv mpds
dvaroAds tf] SeftG kpatav Gpa Kai 7d dpdprov rots tprct SaxtTvAots
15 Eiddynooy dSéomora ti dyiav eiaodov
Kai 6 tepeds etAoyav Aێyer
EvAoynuévn cicoAoc T@N AfIWN Gov mdvrore viv Kal del Kat eis Tovs
alévas tév alovev
el0” ottws dtrépxetar mpds Tov fyovpevov & Sidkovos Kal domdLerar Td
20 evayyéAvov ei mdapeotiv’ ei 82 py, domdlerar todro 6 tepeds.

NAnpwlévros 5 rod rehevtalov tpotmapiouv epxerat & SidKovos eis TO pécov
kai ords eumpoodev tod iepéws dvuipot pixpdv tds xeipas kal Seuxviwv Td Gytov
evayyéAvov Aéyer peyaAoddvws
Sogia’ dpboi
26 elra mpookuvycas avrés te Kai 6 tepeds karémoev avrod cicépyxovrat eis 76
G&yvov Pipa Kai & pev Sidkovos dmoriOyo. 7d Gyov evayyéAvov év tH ayia
Tpatrély
ot &é WaAtar A€youor ta cuvyOn TpoTdpia

Eicoduxév
30 {EyAorHméenoc 6 Epydmenoc En ONOmatTI Kypioy
Oedc Kypioc kal EtTrésanen HMIN
Yaoov tpas vit Ocod 6 év "Iopddvn brs’ Iwdvvov Barricbeis
Wdddovrds cor ddAndovia}
*ArroAvutixuov’ Fxos a’

35 {Ev Iopddvy Bamrigopévov cov Kipre 4 tis tpiddos KrA}

aie Liturgy of St. Chrysostom 369

amd y' ddfjs f ‘Ymaxon Fxos P’
{Ore rh éripavela cov éddricas Ta oUpmavta, Tore i GApupa
THS dpaprias Oddacca Eyre Kal *lopAdnnc KéTw pewv éecTpd-
oH, mpos ovpavoy dvupav Huds’ dhAd TO DWee Tov Oeiwv
evToA@v gov ovytipnoov Xpicré 6 Ocds mpecBetas ris s
Oeordkov Kai cdcov hudas}
ad’ Eerns Kovtaktov’ Fxos 8’ atrépeAov
{'Emepdvns otjpepov th oikovpévy xal 75 dds cov Kivpse
éonpedOn ef Huds év éemiyvdce dyvodvTds ce
"HYOes epdvns 7d pac 7d dmpdciton} 10
Kai Stav eitwor TO Vorepov A€yer 6 SidKovos
Tod Kupiov denbepev
& tepeds Exhaovws

~ - ~

“Ort dywos ef 6 Beds jay Kal col tiv ddgav dvaméumopey TO
4
i

Ilarpi kai ro Tig cat ro dyio TIvetpati viv cal det 15
& Stdkovos
kai els Tovs alévas Tov aidvev
& xopdés ‘
"Apny,

"Avti rod Tptcayiou WahAopévou 52 rod Tpioayiou Aéyer 20

5 mp&tos xopés & tepeds tiv edxiWv TatTHv pvoTiKds

{"Ocoi eic Xpicton €BanticoHte |, €8X7} 700 tpicaylov Spvou

ae ; O Geos 6 arioc 6 EN Arioic ANaTIayo-

Xp ICTON ENEAYCacbe MENOC 6 TpLcayio hoary ind rev cepa-
a&dAnAovia } Pip dvupvovpevos kal bd ray xepouBlu 25

& Bebrepos xopés Sofohoyovpevos kai v7 mdons érrou-

{"Ocoi eic Xpicton éBartticoHte — Pavlov Aes yi a ik aide Ne

Ree , TOU p11) OvTos EiC TO EINAl mapayayor Td

Xp ICTON ENEAYCACOE ovpmavra, 6 Kticas Tov dvOpwrov Kat
adAnrovia} EIKONA OY Kai OMOIWCIN Kal mayri gov 30

& mp@ros xopés Xapiopare kataxoo pias, 6 Atdoyc

{"Ocoi eic Xpicton €BarticOnte 4! TOYNT! beam le iegy 1 kal MI

Se : Tapop@v duaptavovra adda béuevos emt

Xp ICTON ENEAY CACHE catnpia perdvoray, 6 kata&imoas Has
a&dAndrovia} Tovs tamewvovs kal dvakiovs SovXovs 35

& Sevtepos xopds
Aodga Iarpi cai Tis kai

e P

4
ayio IIvebpari

gov Kal €v Th pa rav’tn cThNal
KATEN@MION THC AOZHC Tod dylov cov
Ovovacrnpiov Kai tiv dpeouerny cor
mpookuvnow kai Sofodoyiay mpoadyery*

Bb

10

20

25

30

37°
& mp&tos xopés
Kai viv wai det xal eis rods
aidvas TOV aidvev, aunv
XpICTON €NEAY CACHE
adAndovia}
6 StdKovos
Avvapis
& mp&ros xopds yeywvorépa hovi
{°Oco1 eic Xpicton éBaTtTicOHTE

XpICTON ENEAYCACOE
adAnrovia}.

The Byzantine Rite

avros Séorota mpdade~a Kal ék ord-
patos nav Tov duaptoday rov Tpic-
dy.ov dpuvov kal émiokeyat Nds EN TH
XPHCTOTHTI COy* cuyx@pnooy juty wav
TAnuBEAnMA Exovordy Te Kal adKovotor,
dyiagov nay ras Wuyas Kal Ta COpata
kal AOC FiMIN EN OCIOTHTI AATPEYEIN Got
TACAC TAC HMEPAC THC ZWHC HMO@N*
mpeaBeias Ths ayias OeordéKou Kal mdv-
Tov tav dyiwy tev an aidvés cot
evapertncdvrav’ oti ayos et 6 Oeds
Npov Kal col thy ddéfav avaméuropev
t® Ilarpi kal r@ Yio kai tO dyio
IIvevpare viv kai det kai eis rods
ai@vas Tay aiavev

TavTns Se redecOelons A€youor Kai
aitrol & te tepeds Kai 6 Stdkovos Td
Tpirdyiov qovodvTes Sod Kal mpoo-
kuvjpata tpla eumpoobev rijs dayias

tpamélys.
Eira A€éyer & Sidkovos mpds Tov tepéa
KéXevoov Séomora
kal amépxovra év ri KabéSpa
kai & tepeds A€yer dtrepxdpevos
EyAorHménoc 0 épyOmenoc €N ONOMATI
Kypioy
& 8 Stdkovos
EvtAdynoov déorora thy ava Kabédpay
Kai 6 tepeds

EyAorHmenoc ef 6 étti @pONOY AdZHC

- THC BaciAelac coy 6 KaOHMENOC éTi

TON YepoyBim mavrote viv Kal det Kal
eis Tovs al@vas Tay ai@vev.

{THE LECTIONS)

35 Kat ners Tv cupTAnpwow tod Tpicaylou 6 SidKkovos <APadv Eumpooev tav
dylwv Oupav Aéyer

II pécyopev

kai 6 dvayvaorns Yadpos 76 Aavid

The Liturgy of St. Chrysostom

371

kat & Stdkovos atts

- Zodia

kal 6

avayvaorns

76 Mpokeipevov rod "AtrooréAou" Fxos 8’

{EyAorHménoc 6 épydmenoc En GNOMaTI Kypioy
Zr. *EZomodoreicde TO Kypiw Sti draddc}.

Kai at@ts 6 SidKovos

II pic yopev

& dvayvaornys

°

{II pss Tirov.émicroAns Ilatdov 76 advdéyvoocpa
Téxvov Tire émepany 4 yapic TOY Oco?. ... KaT €ATIAA Zeric

alwNioy Zit, it. 11-222. 7}

kai Tod dmooréAou mAnpwlévtos A€yer 6 tepevs

, ~ > ,
Elpnyn vot tO avaywaokovtt.

Kai 6 dvayvaorns
*AdAndrovia
Wodpos tH Aavid
Axos a’
fEnerkate ti Kypiw yiol Geof
Enerkate TH Kypiw

yloyc KpIOON
Er. Pant Kypioy E11] TON YAATOON
"Enérkate tT Kypiw yioi Oeof
énérkate TH Kypi
yloyc. KpI@Nn}

aAAnAovia

Tod 5é GAAnAoVia WadAopévou AaBav
& Sidkovos TO Oupraryprov Kal 7d Ov-
plapa mpdceor tH tepet cat AaBadv
evAoylav tap’ avrod Oupia tiv ayiav
tpatelav yupwlev kal 76 tepatetov SAov

kai tov tepéa
kai 6 iepeds Ayer tiv edxyv TavTHV
PuUaTUKas
evx7] TPO TOD evayyeALou
"E\AamMyon. EN Talc KapAialc HM@N
, , \ a a

piravOpomre S€orora Td THs ons Beo-
yecias axnpatov das kai Toyc TAC
AlANolAc nav SudvorEoy GOadmoyc els
THY TOV evayyeALKOV Gov KnpvypdTev
katavénow* évOes nyiv kal Tov Tov piak-

, > col , a ‘
apiov gov evrodkav ddBoy iva Tac
CapKIKAC ETIOyMiac mdoas Katatarn-
Cavres Tvevpatixny moditelay pereA-
Owopev mavta ta mpods evapéornow
THY ony Kal ppovodytes kal mpatrovres*

‘ \ b ¢ A “~ a
ov yap «& 6 dheatiopds Tay Wuydv

‘ a , ¢ ~ = @ \
Kal TOY TwpaTwYV Nnuo@y Xpiote O Oeos
kat cot thy ddgav dvarépropev oly TO
dvdpx@ gov matpi kal TO Tavayio Kal

Bb 2

1§

20

Io

15

20

25

30

35

372

The Byzantine Rite

aya06 Kat (woroi@ cov mvedpate viv
kai det kal eis tovs aidvas Tay aiaver,

*O 5é Sidkovos Td Oupraripiov drro-
Oguevos Epxerar mpds tov tepéa Kai
troxXivas attG tiv Kepadiyv Kpatdyv
75 apdpiov atv TO dyio evayyeAio
Tots dkpois SaxtvAois, SyAovorr ev
exelvp TH Téom@ Tis dylas tpatélys,

héyer

EvAdynoov Séomota iv evayye-
Auornvy rod dyiov dmocrddov kal
evayyehiorou { MarOaiov}

& 5é tepets odpayilwv airov Aéyer

‘O Ceds dia mpecBerav rod dyiov
evdd£ov dmoorddov kai evayyedcorod
{Maréaiov} Sdn oor pypa rH edayye-
ArCouev@ AYNAME! WOAH eis exANpo-
aw Tov evayyeXiov Tob ayamnrod viod
avrov kypioy d€ nuay lHycoy Xpirrov
& Sé Sidkovos cindy 1d “Api kai
mpookuvyjcas per evAaBelas Td Gyrov
evayyéAtov aiper aird Kai éeAOdv Sid
T&v dylwv Oupav, mpoTropevopévav adTe

AaprdSwv, Epxerar Kal torata év TO
GpuBow 4 év 7} TeTaypéevm ToT®

& 5é tepeds tordpevos eumpoobev rijs dylas tpaméfys kal BAémwv mpds

Sucpdas Exdwvet

Sodia’ dpboi
Axotowpey Tob d&ylov edayyediou

Eipjvn waor

kat & StdKkovos

"Ex rod kata {MarOaiov} dyiov dayyedlov 7d dvdyvaopa

5 tepevs
IT picyopev
& Stdkovos

T@ Kaip@ éxeivo {traparinetal 6 “lHcofc Am thc TaaiAaiac . . . EN

&@ e€YAdKHca, S. Matt. 17. 13-17}

kai mAnpwlévtos Tod evayyeAlou Aéyer mpds Tov SidKovov 6 tepevs

Elpnyn wot to evayyeArCopevo

A me

a

The Liturgy of St. Chrysostom

373

Kai & Sidxovos éAPdv Ews TOv ayiwv Oupdv amodlSwor rd Gytov evayyéArov
7® lepet.

{THE PRAYERS)

Kai (6 SidKovos) ords év TO cuvyie
TOT® GpXeTat oVTWS

Eiropev mdvres @2 GAH Tic

yyyfic, Kai €Z GAHC Tic
MANOlac €iT@pev
& xopés
_Kidpie €dénoov
y’

Kypié tantoKpatop 6 6edc TAN
TIATEPWN HMON OedpeOd cou

> ’ > Mer 4 CR
ETTAKOYCON Kal €AE€noov

Evxi tis éxtevods txeolas puotixds
Kidpie 6 beds pov thy €x-
a 2 e 4 ,
Tevn Tavrny ixeciav mpdcdegat
Tapa Tov cay SovrAwy Kai €d-
énoov pads KaTA TO TAKGOC
TOY éAgoyc coy, Kal TovSs oiKTIp-
2
povs cov Katdmepuwov ed 1-
pas Kal emi mdévta Tov adv
> ? \
dmekdexopevov 76

gov Tov

mapa cod mAovo.ov édeos

*EAéHCON Huds 6 Oedc Kata TO Mera EdEdC Coy, dedueOE cov

b] , %: “9 7
€emakovaoov Kal €héenoov

“Eri dedpcba trép trav evocBdv Kai dpboddgwv ypiotiavav
"Eri dedpcba trip Tob dpxtemioKérrov U@v 700 Beivos
"Ert dedpeOa trip tav ddeAgav hudv T&v lepéwv lepopovdxwr

fepodtaxéver Kal povaydv Kal maéons Ths ev XpicT@ hpav

adedpornros
"Er

Scéucba trip Toy pakaplwy Kai delpvioT@Y KTITOpeY

Ths aylas povas tavrns 4 Tod dyiov oikov TovTov Kai

drip mdvTev Tay Mpoavamavoapévey twarTépwy Kal a-

derpav huadv tov evOdde Keipévov Kal dravtaxod opbo-

Sbéov
"Er

deducba timép ed€ous fais elpjyns vyelas cwrnpias emi-

Ua 7 ‘. 2 ? £ ~ * ,
oKérews cvyxophoews Kal ddécews adpapti@v Tov dovdwv

Tod Ocod tav adceApay Tis ayias povyns TavTns 4 Tod

2 oA ,
ayltov OLKOU TOUTOU

5

lanl

q

15

20

25

"Er. Sedpeba trip tay Kaprogopotytay Kal KaALepyovyvTwv €v 30

2 4
7@

‘ ? ~ 7 Y 28 Y
ayli@ Kal TavoénT@ va® TobT@ KoTL@YT@Y WaddOYToY

374

The Byzantine Rite

kal vrép Tod mEepleaT@ros Aaod Tod dmrekdexopéevov Td Tapa

ood péya Kal mAovc.ov Eeos

éxpavyots ind Tod tepéws

ru éehejpov kal piridvOpwros Ocds brdpyxeis Kai ool tiv ddéav

> ? “A Ss ‘ “~ cA S oe: 7 7 ~
5 avaméumopev TO ILarpi cai to Tid Kai 76 dyio TIvetpari viv

at Be 4° 2% 9 ‘ IA a 27
Kat MEL KAL ELS TOUS ALWYAS TMV AlWY@V

& xopés
"Apiy.
é
{THE DISMISSALS)
lo *O Stdkovos Evxy tmép karnxoupévav puotikds

>/ e 4 “A
Evgacbe of karnxotvpevor TO
re
Kupio :
& xopés
Kipie €dXénoor
e te \ “~
1$ Of mictol brép Tv KaTnXoV-
7 ~
pévev denbdpev
"Iva 6 Képwos adbrovds édenon
Karnyxjon adrovs TO Néyo Tis
o é 4
aAnbeias
20 Arroxadtyn avrois Td evayyé-
ALov THs Sikatoctyns
‘Evéon adtods th a&yia abrod
“A N > na
Ka0oAKH Kal amrooToALKh
2 4
exkAnoia
25 D@oov €XEnoov avTiAaBod Kal
7
diaptragov adrovs 6 Ocds
TH Of xapire
Oi Karnxovpevor Tas Keharas
bpav TO Kupio krivare
30 & xopés
Soi Kvpre

Aeyonévy trapd rod fepéws mpd rijs
dylas dvadhopas

Kypie 6 Oedc AMON 6 EN

YYHAOIC KATOIKAN Kal TA Ta-
5 “ € | 7
TIEINA EPOPWN, O THY TwTNpPlav
an 7 “~ bi] 4 >
TO yévee Tov avOpdérav é2-
ATTOCTEIAAC TON MONOPENH cov
€y ‘ 4 N 4 ¢ id
YION Kal Oedy Tov KUpLoy Audy
"Inooby Xpiorév' ériBdeov
émi rods Sovdovs cov Tors
KaTnXoupévous TovS WTOKEKAL- |
kétas co. Tov éavTav avyéva
Kat Katagiwcov av’tovs én
KAIP@ €YOETU TOD AoyTpOy TAS
a » cot

TIAAIFTENECIAC, THS aherews TOV
dpaptiav Kai Tod évdtuaros
Tis dpOapcias’ vwoor ad-

‘ lal ¢ 4 A
Tovs TH ayia cov KabodrrKn

‘ , an > 7 ‘
Kal amooToALKh ExKAnoia Kal
auykataptOunooy avtovs TH
> nn 7
EKAEKT] TOU Troiuvy

© The Liturgy of St. Chrysostom 375

éxdavws
iva Kal adrol ody ipiv dogd¢wor 7d mévTipmov Kai peyadorperes
dvoud cov Tod Iarpds kal rod Liotd Kai rod dyiov Ivetparos
vov Kai del Kal eis Tovs al@vas TY aidvev

& xopés F

“Apny

kai éEamdot 16 EtAnrov 6 iepevs
kat -& SidKkovos

‘Ocot Kxarnxovpevor mpoedAOere of Katnxovpevor mpo€édOerTe’
Brot Karnxovpevor mpoedOcre? pris Tov KaTnXoupévov, 10

{MASS OF THE FAITHFUL)

<THE PRAYERS OF THE FAITHFUL)

(‘0 S1dkovos) Evxy morav a’ peta TO arrwAPijvar

ta ” TO €lAnTOV, pVOTLKOS
"Ocot miotol €rTt Kal é7TL év eee?

s n EYyapictoymen cot Kypie 0 !
elpjvn Tod Kupiov denOapev SS bah aga i
A a 4 “~
ght QEOC TON AYNAMEON TO KATAEL-
& xopdés t
4 e A lon \
o vat Kal
Képte dénooy OFT seed TapacThvat K
~ +S =e ry
cea ae: viv TO ayia cov Ovo.acrnpio
*AvriraBod cGcov éAénoov Kal re. Ot aie P &.
. kal mpootecety Tots olKTLippots
diapiragov iuas 6 Geos TH P

eet gov YTIép TOY HpueTepwv apap- 20
on xapire

4 \ “A n n
8 xopés THUAT@VY KAI TON TOY AdOY

Képie €Xénoov BrNOHMATON® Tpdadesar 6 Ocds

~ Ua ¢€ “~ ‘4 ¢€ ~
l OV, 770 vy Hua
ded Thy O€now huey, Toinaov huas
b] 7 7 ~ ,
Sogta agious yevéo Oat Tod Tpocdépein
got AeHceic Kal lkeoias Kal 25
Ovaias dvaimdktous Urép Tav-
TOS TOU AaoD Gov Kal IKANWCON
c a A w > \ U
HMAC OVS EBOY EIC THN AIAKONIAN
Gov TAYTHN EN TH AyNdmel TOY
TINEYMATOC WOU TOF ATIOY &KATA- 30

yvootes Kal dmpookéires €v

10

15

20

25

3°

376

The Byzantine Rite

Kabap@ TG maptypiw Tic CyN-
EIAHCEWC HMON ETTIKAAEICOAI OE
EN TANT) Kalp@® Kal Témw iva
elcakovov nudy fewc Apyiy
4 > cad ’ ~ ~
eins EN TW TIAHOE! THS ONS
3 rd

ayabérnros

éxpavyois td Tod tepéws

de Ud ~ : ‘ \ - ~ ‘ 7
OTL TIPETIE! COI Waa AdzZa TIMH Kal mMpooKvynots TH ITarpi Kat

3

t

7T® Tio kal 7@ dy TIvedpart viv Kal de Kai cic Toye aidnac

T@N AIMNWN

& xopés

> AMHN.

“O StdKovos
“ET

Kupiouv denbapev

Kal €T! é€y elpnyvn Too
& xopés
Kiupie €Xénoov
"AvrikaBod céaov €Xénoov KTA
& xopés
Kipie éXénoov
6 StdKovos
Sodta

Ss > , > \ [4
kal eloépxetat eis TO tepdv
o

Eix7 morav Bp’ pvoricds
ITéx\w kai

7 ‘ “a la
mpootimropev Kal cod deducba

MOAAGKIS col

dyabé Kal pirdvOpere Srros
> , re \ t ¢ “~
ETMIBAEVAC ETT THN AEHCIN MOV
’ e ~ Q + A

KAbapICHe NuaY Tas Wuyds Kal
TH c@para AmO TANTOC MOAYC-
MOY CApKOC Kal TINeyMaTOC Kal

‘4 ee Re 4 > FF 7
dans huiv dvévoxov kal dkarda-
Kpirov Tv Twapdotacw Tod
ayiov cov Ovotacrnpiov® yapi-
gat 0€ 6 Oeds Trois ovvevxo-

4 9 ." 7 ‘
Hévols Hyuly mpokomiy Biov Kai
mlatews Kal CYNECEWC TINEYMA-
Tiktic’ dds avrots mdvrore pera

4 ‘ 3 , 4
poBov Kal aydrns rarpevery
go. avevoxws, Kal dkataxpitws
METEXEIN TON ATION TOU pvo-
Tnplwv, Kal THic éovpaviou cov
BaciAelac d21WOFNal

The Liturgy of St. Chrysostom 377

éxpavyots tmd Tov tepéws
~ ‘ /
dmws imd Tod Kpdrovs cov mdvtore pvdarrépuevor aol dbgav
> ? “~ A ‘ ~ CA \ “ e 7 - ~
dvaréumopev TO ILarpl kai 76 Tid kali 7@ dyio Ivedpati viv
Kal dei Kai els Tods aidvas TOV aldver
& xopés 5
"Apiy,
(THE GREAT ENTRANCE)
‘O XepouBicds “Ypvos Evx7 fv A€yer 6 tepeds puorikds tod
Otek XEpou Bip XepouvBikod gSopévou
Ovdels dévos trav auvdedepevev Taic 10

“A bd rf
PvoTiKas eikovigovTes Capkikaic émiOymiaic KAi HAONAIC mpoo=

Kal TH (worrod Tpiaor épxerOa f) mpooeyyifew 7 Aevrovp-

- a a ’ e A \
Tov Tplady.ov bpvov yeu oe escia S THC AOZHC i ep
Bs Siaxoveiy gor peya Kal PoBepoy kal

RPOT Pores €s atvtais tais émovpavias Suvdpeoww* 15

TATAY TV BIOTIKHN @7r0- GN’ Gpas dia thy dparoy kal apyerpy-
4 , > Ul ‘
Odpe0a. MépIMN AN tov gov ditavOpwriay arpemras kal

dva\\otmtas yéyovas avOpwros kat
dpxtepevs nuav éxpnuatioas Kal Tihs
AetroupytKns tavrns Kal dvaiudkrov 20
O@vaias thy iepovpyiay mapéd@xas npiv
@s AECTOTHC T@Y ATTANTWN' oD yap

, , ¢ \ Cc oa ’
pdvos Kupte 6 Beds nay Aecrozeic
TON €movpavioy Kai Tov émLyeiwy
6 emt Opdvov xepouBikod emroyovpevos, 25
6 Tav cepadip Kuplos Kal BaciAeyC TOY
"IcpaHA, 6 pdvos arioc Kal én Arioic
ANATIAYOMENOC. o€ Toivuy Svc@ma Tov

, > A \ ae > ’
povoy ayaOdv Kat evdnxooy émiBAeyon
o's So % 5 ¢ X \ 2 >
él €M€ TON dyaptwAdv Kat Adypeion 3°
AOYAON gov kat Kaddpiody pov rv
Wouxnv Kal tiv kapdiav amd ovve-
Snoews movnpas Kal ikANWCON pe TH
AyNAMel TOY Afi0y gov TINEymMaTOC

> , A a ¢€ , ,
evdedupevoy tiv ths teparetas xadpw 35
mwapacthva th ayia cov tavtn Tpanée(n
Kal iepoupynoa Td dytov Kai &ypavrdv
gov c@pa kal TO Tipwoy aia’ col yap
Tpowépxopat kNivas Tov épavTod avyeva
kat Seopai gov MH amocteppyHc Td 40

378 The Byzantine Rite

TpOcwmON coy dn’ Emoy mHAE AmO-
AOKIMACHC ME €K TAIAWN Coy GAN’
aiwaov mpocevexOqvai aor im’ éuod
TOU duaptwAod Kat avakiov SovAov
5 gov ta dapa radra* od yap et
6 mpoohépav kai mpoodhepdpevos
kat mpoadexduevos kat Sradiddpevos
Xpiore 6 Oeds judy kal coi tiv ddfav
dvaréuropev atv tH dvapxo cov
10- Tatpt kai t@® Tavayi@ Kal dyabd kal
(word cov mvevpare viv Kat del Kal
eis Tovs al@vas TeV aidvev
tAnpwleions 5 tis evdxfis Aێyouor
kai avrol tov xepouBiKdv Upvov.
Eira AaBadv 6 iepeds tov Ouprardv
Oupid tiv dylav tpdmeLav yipwlev Kai
76 teparetov SAov torepov Sé Kal tds
Seotrotikds eikévas kal Tov Aadv pikpdv
TpoehOav TtHv Bypobvpwv A€yer 5é kad’
a0 €autov kal Tov tevrykooTdv Kal tpo-
Tépia KkaTtavuKtTind Soa Kal BovAerat.
Kai dmépxovrar év ri] mpobéce & te
iepeds kai & Sidkovos mpomopevopévov
Tod Stakévov, adrés 5é Ovpidoas ta
25 dyva Kad’ éautdv evdxdpevos 16
“O Oedc iddcOHTi MOI TH AMapTOA®
Aéyet mpds Tov fepea
“Emapov Séorora
kal 6 tepeds dpas tov dépa émribqow
3° émi Tov Spov avtod Aéywv
*Emdpate tac yeipac YM@N eic TA Aria
kai eyAoreite TON Kypion
eita tov Gyiov Sickov AaBdv ém-
Badd +i Tod Staxdvou Kehadf pera
35 mdons Tporoxfs kal edAaPelas, Kpa-
Totvros dpa tod Stakdvov Kal tov
Ouprardov évi tTav SaxtiAwv abtos 5é
76 Gyvov toripiov ava xetpas AaPadv
eépxovtat Sid rod Bopelou pépous mporopevopévwv adrois AapmrdSwv Kal meprép-
40 XOvTat Tov vadv evXdpevor Guddrepor tmép mavrwv Kal AéyovTes
e

[Tdévrov jpav pynobein Kipios 6 Oeds ev rH Bacirela abrobd
mdvToTe viv Kal del Kal eis TOds aidvas TOY aldver,

eee

a

The Liturgy of St. Chrysostom 379

‘O xepouBikds tpvos
‘Qs tov Bactréa Tov dA@V

brrode€dpevor

Tals ayyedlKkais

dopdtws dopuypopovmevov
TagEoW
adAndAovia &AnAovia

dNAHNobia.

EiceAOdv 82 & StdKovos Evdov Tav
dylwv Oupav torarar év tots Sefvois
kai péAAovtos tod tepéws ecicedOeiv

Aéyet pds avTdv 6 SidKovos

Mvnobein Kipios 6 eds ths lepwovvns
> a , c ~
gov ev TH BactiXeia avrov KT.
kai 6 tepeds mpds atrov
MynoGein Kuipios 6 Geds tis lepo-
Stakovias cov év tH Bacwreia atrod
mavrTore viv kal del Kal eis rods aldvas
T@V aiavey
kal drrotiOnou pév 6 tepets Td Gyrov
mothpiov év tH ayia tpaméfy AaBav
Sé Kai tov Gyiov Sickov dnd tis Tod
Stakévov kepadfjs amoribyot kal abrov
Th ayia tpatréely A€ywv
¢ a
O eboxjpor “Ioond dé rod Evdov
\ A 2 , -
kabehov TO dypavtéy cov cepa oww-
86 a ¢ 4 ‘A > U >
dv KaOapa eidnoas Kal dpopacw év
pynpatt kaw@ Kndevoas amébero
? , a
Ev rap@ copatikas rd {p. 361)
; :
Qs Canpépos, @s mapadeicov wpat-
dtepos dvrws Kal mactados maons
Led > , ,
Baowixns dvadéderxrar apmpdtepos
Xptore 6 tapos cou 7H my!) THs Nov
dvacTdcews
eita Td pev Kadtppara dpas amd Te
Tov tepod Sickou kai tod dyiou tmorTy-
ptov riOmow év évi pepe. tis dytas
la \ 4 37 > A lon’ ~
tpatélyns, tov S€ dépa amd tav Tod
Stakévou dpov AaBadv Kai Oupidoas
oxerrale SV adrod ta Gyia Aéywv
> a
*O eboynpav ‘loon dé tov KTh

kai AaBadv tov Ouprardv é« Tav Tod

Staxdvov xetpdv Oupid ta ya tpis Ste :

& pév Stdkovos Aéyer
*Ard®ynon Seomora
& Se tepevs
Torte ANoicoycIn Emi TO ByCIACTHPION
coy mocyoyc.

Kai doSovs tov Oupratdv kai xadd-

on

30

40

380

Io

15

20

25 Kal 6 Stdkovos éremdv +d ’Apiy Kal
dotacdpevos tiv tod lepéws Seftdv
éLépxerar kai ords év TH ouviOe té7@

Aéyer

IIAnpdcoperv thy dénow hyov
30 ©6T@ Kupio
& xopos

Kiupte €Xénoov

€ \ “ £ 7
Trép Tov mporebévtay Tipiov
dépov tod Kupiov denbdpev
35 ‘Lmép tod dylov oikov tovrov
kal Tay peta mictews edda-
Beias kai péBov Ocob eicrdy-

The Byzantine Rite

cas TO eAdviov KAivas Te THV Kehadiy

Aéyet pds Tov SidKkovoyv
Myjo6nri pov ddedpé kat ovdde-
Toupyé

kai 6 StdKovos mpds adrév

_ MvnoOein Kiptos 6 Gcds ris iepwod-

vns ov ev tH Bacidela abrod
eita & StdKovos tiroKAivas Kal ards
Ti Kepadiy kpatav Gpa kal 76 dpd-
piov trois tpiot SaxriAois tis Sefvas
Aéyer pds Tov tepéa
Edfa imép euod Séomora dpe
kai 6 tepevs
TTneyma Arion érreAeycerat émi cé Kal
AYNAMIC YWiCTOY émICKIACE! Cor

kat 6 Stdkovos

Av’ré rd Tvedpa ovddecroupynoes qyiv

TACAC TAC HMEPAC THC ZWHC HM@N

kai at@is 6 adtés
MynoOnri pou Séomora dye
Kat & tepets

Mvnaein cov Kiptos 6 Ocds ev tH

Baowdeia abrod mavrote viv Kal det Kai

eis Tovs aldyvas Tov alaver.

Evxy Tis mpookopihijs peta tiv év
TH Gyia tpawély tov Oclwv Sadpwv
amrdbeow puotiKds

Kypie 6 Oedc TIANTOKPATp
6 povos dys 6 dexdpevos
BYCIAN AINECEWC Tapa TOY émi-

? 2 a U

KaAoupévay o€ EN GAH KapAid,
TpOcdezZal Kal ua@v TOY duap- -
TWA@Y THN AEHCIN Kal mpood-
yaye TO ayio cov bvotacrnpio
kal ikdvwcov pas TIPOCENEL=
KEIN GOL A@pd TE kal OyCIAc

The Liturgy of St. Chrysostom

> 7 A aA 4
Tov ev avT7@ tod Kupiov
denOdpev 5
£ a a las
Trép Tot pycofinal Huds asd
TACHC OAIpewc dprtic Kivdd-
ae ’ ~ 7
vou Kai &NArKHe Tod Kupiov
den bGpev
AvtiraBod céaov €dénooyv Kai
SiapvrAagov Huds 6 Ocds TH
oH Xapite
Tiv hpépav wacav Tedelav
dyiav eipnyikjy Kal dva-
4 4 ~ "#
pdptnrov mapa Tod Kupiov
airnodpeba
& xopés
ITapéoyouv Kivpte
eveker elpnvns, mictov 66n-
yor, ptrAaka THY Wuyav Kai
TOV TOLATOV HudY Tapa TOD
Kupiov airnodpcba
7 4 » ~
Svyyvdéunv Kal dheow Tov
apapTi@v Kal Tov TAnpEpE-
Anpdrev hpev mapa Tod
Kupiov airnodpeba
Td Kaha kal ovpdépovta rais
Wuxais hav Kal elphynv
= 4 Q a“ ?
T@ Kéop@ Tapa Tod Kupiov
bg 7
aitnoapeba
Tov b7réXorrov xpévov THs <w7s
hpav év eipyvn Kal peTa-
"4 > Fe 4 oo
voia €xTehécat Tapa Tod

Kupiov airnodépeba

381

TINEYMATIKAC YTIEp TOY HuETEp@v
&mapTnUaT@v Kal TON TOY Aaoy
AFNOHMATON Kal KaTagi@oor
huas eYpein yApIn évaomidy cov
TOU FENECOAI TOL EYTIPOCAEKTON
THN OYCIAN Mav Kal émloKn-
vOoaL TO TINEYMA THS yApiITOc
coy TO draQdn @@ Huds Kal
éml T& mpokeipeva Sapa Taira
kal emi mévta Tov Aadv cov

5

i fe)

15

20

25

30

382 The Byzantine Rite

Xpicriava Ta TeAn THS Cons
hpav davedvva dveraic-
-xuvTa eipnvika Kal Kadi
admodoyiav Thy emi TOO do-
5 Bepot Biyaros Tod Xpicrod
aitnodpeba
Ths wavayias axpdvrov brep-
evdoynpévns evddgov deo- 2)

a/

moivns hu@v Oeordkov KTA »-”

5 Re) é xopés

Sol Kvpre

& tepeds Exhovws

dia TOY olKTIpHaY TOD povoyevods gov viod pel’ ob edrAoynrTos

ef ody TO Tavayin Kai dyab@ Kai (woro@ cov mvevpare viv

bees ake. S bd \ IA ~ | IY od
15 KQl GEL KQL ELS TOUS AiMvas T@Y Al@YwV
& xopés
>
Apiy.

{THE KISS OF PEACE)
“O tepevs
20 Eipjvn maou
& SidKovos
‘“Ayamjowpev a&ddnAous iva év dpovola éuoroyjowper
& xopés
ITarépa Tidy kai &ytov IIvetpa tpidda dpoovc.ov Kai
25 ax Oplorov

kal & pév tepeds mpookuvicas tpis domdlerar Td Gyo ottus ds ici
kexaoAuppéva A€ywv puotiKds

*Aramucw ce Kypie A icyyc moy’ Kypioc ctepewma moy Kai KaTadyrH MOY

Kai PyCTHC MOY
30 é« tpitov

dpoiws Kai & Sidxovos cupmpockuvet év @ totatar Tom, domdferar 5é Kai
dpaprov airod év0a éori otavpod rus.

ne a

L, he Liturgy of St. Chrysostom 383

{THE CREED)
Kai_ottws éxdwvet
Tas Ovpas, ras Ovpas
3 7 Y 4
Ev codia mpicyopev
& Sé tepeds dpas tov dépa émdvw t&v Sdpwv Kiel atrdov dvoukTov
& Aads 76
ITicredo eis Eva Ocdv Ilarépa wavroxpdéropa moinriy ovpavod
\ ~ € an - a) > ? N > a 4
kal yns dpavav Te wadvTwv Kal dopdtwy, Kal eis eva Kivpiov
"Inootv Xpiorév tov vidv tro} Ocod tov povoyevq tov éx Too
IIarpis yevyvnOévta mpd mévTwv Tdv aidver, Pos Ex ghwrés,
Oedv addrnOivdov Ex Oeod addnOivod, yervnbévta od mroinbérTa,
e 4 a 4, a) ae 5 2 MET 3 < x 2 2 me
dpoovatov To Ilarpi: du ob Ta médvta éyévero’ Tov Ou Huas
\ 3 7 ‘ XN ‘\ € 7 4 ,
Tovs avOpémovs Kai did Tiv hpetépay carnplay KaredAOdvta
> ~ > A 4 ? > - id ? SN
EK TOV ovpavav Kal oapkobévta éx IIvedparos ayiov Kai
Mapias tis mapbévov Kai évavOpwmncavra, oravpwbévta Te
imép Huey emt ILovriov Iikdrov kal wabévta Kal rapévta Kai
b] 4 na 4 € 4 x wD. A ‘ b X66 >
avactdvra TH TpiTn Huépe KaTa 72s ypagas Kal dvedOdvra eis
Tovds ovpavods kal KabeCouevoy ex degi@v Tod ITarpés Kal mdéduw
Epxdpevov pera Od€ns kpivat <avras Kai vexpots’ o8 THs Bact-
Aeias ovK Eotat Tédos, Kal es 76 IIvedpa 75 dytov 7d Kipiov
4 \ + 3 ~ 5. > 7 . X \ \
TO (worrotov T6 Ek TOU IIatpos Exrropevipevoy 76 adv Ilarpi Kai
Tig cupmpockvvotpevoy Kal ovvdofagépevoy 75 AaAnoay did
a rs eae 9 ? ¢€ a A \ b \ >
ToYV mpodnTav’ els piav ayiav KabodrLKhy Kal dmooToALKiy éK-
KAnoiav’ duoroy® ev Bdnriopa els aheow dpapTidy’ mpoc-

“~ > - A A xX ~ ? IA ] ? 4
00K avdotact vexpov Kal fwy Tob pédAovTos aidvos, auryy.

<ANAPHORA)
Eira & StdKovos
STopev Kah@s, orHpyev pera HoBov, mpdcxwper tiv aylav
avapopay év €ipivn mpoogépev
& xopés

"EnXeor eiphyns, Ovoiav aivécews

25

30

384. The Byzantine Rite

kai & piv tepeds émdpas tov dépa dad trav dylwv dmorifyow airév év evi
Tom@ & 5 Sidkovos mpookuvacas cicépyerar év TH dyin Brpatt kai AaBady
pimlBvov pimife ta Ayia edAaBds

{THE THANKSGIVING)
5 ‘O tepeds orpadels mpds Tov Aadv éxdwvet
“H yApic Tof Kyploy Auaev *IHcof Xpicto? kai A ArAtTTH TOY
Ocof xai ITarpds kai A KOINWNiA TOY Arioy TINeymatoc ely

META TIANTON YMON
kai evAoyet tov Aadv

10 & xopés
Kai meta tof tnNeymatoc cof
6 tepevs
"ANW TXOpMEV TAS KAPAIAC
Seixviwv Ga rH xetpt
15 & xopés
“Exopev mpoc tov Képiov
5 tepeds
Ey ‘ “ K U
YXapictricwmen 7@ Kypicn
& xopés
20 “Azion Kal dixadv éotiw mpockvuveiy IIarépa Yidy Kai &y.ov
IIvedpa tpidda dpoovcioy Kai dydpiorov
6 tepeds érevxerat pyoriKds mpds dvatroAds éotpappévos
"Azion Kal Oikatov ot dpuveiy ot evrdAoyelv oe aively col
evxaploTeiy o€ mpooKkuvety EN TANT) TOW THc AecTIOTElac cou"
25 od yap ef Ocds dvéxppacrtos amepivdntos dbpatos dkaTdéAnmTOs,
| Ae | a” ¢ - BA \ ‘ € Ua en \ QA
del wv, aoatTws wy, od Kai 6 povoyerns aov vids Kai Td
~ lA > es e a ~ a of > \ ? ~
mvevud cov TO a&ylov' od EK TOD pr dvTOS cic TO EINAl HMaS
Taphyayes Kal tapatecévras dvéotnoas médw Kal ovK an-
éoTns mdvTa Trol@v Ews Huds eis Tov odpavoy adviyayes Kal
30 Tv Bacirelav gov éxaplow tiv pédrAdovcay, ‘Trep Totter
€ 4 > oe Le. ‘ “~ A cn ‘ “A
amdvrev evxaploTovpév Gor Kal TH povoyevel gov vi@ Kai TO
2 ? “~ ey oe , * x .; ae >
mvevpati gov TO dyiw, iwép mdvrev av iopev Kal av ovK

wv ee A ~ “A A a
iopev, Tov ghavepav Kai adpavdv eepyecidy Tov «is Huds

i at i i i i ht i alls

— eo

Lhe Liturgy of St. Chrysostom 385

yeyernpévor’ edxapioroduév oor Kai smtp rhs AetToupyias
TavTns iy ex Tav xEpdy jpav déEacbar Katnglwoas Kalror
ToL TapectHkaci yIAlAdec apxayyéA@v Kai mypiddec arréAQN,
A \ \ 4 \ € 7 7 4
Ta XEpouBin kal Td cepadim eLamrépvya moAvbupata perdpora
TT EPOTa
expavws
Tov emwvixiov buvoy gdovra Bodvra Kexpayéra Kal Nronta
& xopés
“Arioc Arioc &rioc Kypioc caBawe

V te

TTAHPHC 6 ovpavds. Kai 4 rH Thc AbZHC Gov
¢ ae, ~ ¢ ‘4
WCANNA €V TOLS. UYpiorols
eYAOrHmenoc 6 Epydmenoc én dndmati Kypioy
@CANNA 6 EN TOIC YyicToIC
évrat0a médw AaBdv & Sidkovos tév aotepickov é tod dyiov Sicko tote?
eravpod tumov érdvw attod Kal domacdpevos adrov GtrotiOyow év péper tivi

& Se tepeds émevxetar puotixds

Mera rodrov Kal jpeis tov paxaplov duvdpewy Sێotrora
girdvOpwme Bodpuev kal réyomev “Arioc ef Kal Tavéylos od Kai
6 povoyeryis cou vids Kal 7d mvebud cou Td aywov’ dys ef Kal
Tavay.os Kai meradoTipetTHc H AdZa cou ds TON KOCMON Gov
oYT@c HramHcac d&cte TON YION Gov TON MONOFENH AOYNal INA TIAC
© TICTEYWN €ic ayTON MH AmdAHTaI AAA’ éyH ZerN alddnion’ os

eMOav Kal macav rhv dep hudy olkovoptay TAnpooas TH NYKTI.

H TIAPEAIAOTO pbadXov de €AYTON TIAPEAIAOY aatep THC TOY KOCMOY
ZWHC AABON ApTON év Tals dylas adTod Kal axpdvros kal épo-
pyros xXepolv eyyapictHcac Kal e¥Aorticac ayidoas KAACAC
EAWKE TOIC dylois adTod MaoHTaic Kal dmrocréAs eIMQN

éxavws
AdBete cdrete: tofTd moy écti TO c&ma TO YTED YM@N KAW-
MENON €is Aheoiy dpaprTioy |

6 Xopés

"A piy

Cc ¢

10

20

30

386 The Byzantine Rite

[rovrou Sé Aeyopévou Sexvver tH tepet 6 Stdxovos tov Gyrov Sickov Kparav Kai
76 wpaptov tots tpiol SaxrvAors rijs Sefvas* Spolws Kai Stav A€yy 6 tepeds 1d
Tliere @€ abrotd mavres ouvSerxvier kai attdos 7d Gytov mornptov]*
eira puotiKds 6 tepeds
€ 7 ‘ ‘ ’ ‘ ‘ a a
5 Opoiws Kai TO TOTHPION META TO AEITINHCal AETWN
. EKPOVOS
Tliere €2 aytof mANntec' TofYTd EcTI TO alIMA MOY TO THC KAINHc
AlA@HKHC TO YTIED YM@N Kal TIOAAG@N EKYYNOMENON EIC AECIN
AMAPTIOON
10 & xopés
"Apiy,
{THE INVOCATION >
O tepeds Emevxerar puotiKds
Meprvnpévat totvuy ths cwrnpiov ratrns évToAfs Kal mdvrov
15 TOY UTep HuoY yeyevnpévov, TOD cTavpod, Tod Tdpov, THS TpLN-
Hépov avactdoews, THS els ovpavods dvaBdoews, THs ex Se<iov
Kabédpas, TAS Sevtépas Kai évddgov mdr mapovaias
éxpovws
A Vee a a \ 7 \ tA ‘ 5 rs
T& CA EK TON CON COl Mpoodépopey KaTa TdvTa Kal did wévTA
20 : & xopés
\ ¢€ ~ \ ’ ~ ‘ ’ “A VA
Se duvodpev cé evroyodpev ool evyapiorodpev Kipie
kai deducOd cov 6 Beds pov
& Se tepeds KAivas tiv KepaAry émedyxerat puotikds
a+ , VA X\ \ 7 \ > 7
Ert mpoopépopév oot tiv AorikHN TavTnv Kal avaipaKTov
U > aed 4 ‘ 7 %..2 ra ,
25 AATPEIAN Kal TapaKkadobpev oe Kal dedueba Kai ixerevouev KaTd-
meurpov 76 IIveipd cov 76° Ayiov eh Huds kal ent r& mpoxel-
peva O@pa Tatra
kai 6 pév Sidkovos dori@yot +d fimidtov kal Epxerar éyytrepov 7TH tepet

kai tpockuvotat dyddétepor tpis Eumpoodev ris dyias rpaméfys

® Sp. Sri h Seceriny dvrovvupia ‘Tord éots 76 o@pa pov” kal mad ‘Todrd éort 7d
alud pou’ obk dvadpéperat eis Ta mpoKeipeva S5Hpa GAN’ eis Grep 6 "Inaods AaBayv Tére év
tais xepolv atrov kal ebAoynoas eSwKe Tois pabnTais aiTov* évTavOa 5é 7a SeomoTiKd
éxeiva Adyia éwmavadapBaverar Sinynyarinds Kal émopévws mepirth % Seigis wadAdov be
évavtia eis TO dpOdv ris dvaroAiKHs TOU XpioTov éxxAnaias ppdvnua. (The rubric in
the text is from EbxoAdyov 7d péya Venice 1839.)

i

ee a

The Liturgy of St. Chrysostom 387

eita tiv KedaAryv tmoKAlvas 6 SidKkovos Sevier odv TH dpapl~ tov Gyrov
dptov Aéywv puotiKds
EvAdynoov Séorora Tov dytov aprov
kat 6 tepeds dviorapevos oppayiler tpis Ta Aya SHpa Aéywv
Kail roinooy rév pév &prov rotrov ripiov c@pa Tod Xpiorod cov 5
& Sidkovos
"Apny
kal at@is 6 avtos Sexviwv atv TO dpapip Td Gyvov morhpiov
EvAdynoov déomora 7d yoy mrornpiov
kat 6 tepeds edAoyav Aéyer Io
> On RE a ig , ‘4 e ~ ~
T6 dé év TS Tornpio TodTH Tipiov aia Tob Xpiotod cov
& Stdkovos
?
A phy
kai atis 5 Stdkovos Sexviwv pera tod dpaplov duddrepa ta Ayia Eyer
EvAdynoov Séomota ta audpdrepa 15
& Se tepeds edAoyav dpddrepa ta Ayia A€yer
Q A , , At ,
MeraBarov 76 IIveipari cov To Ayio
& StdKovos
| “Api aphy apiy
kai tiv Kepadryv trokAlvas 6 Sidkovos TH tepet Kai eimav +6 200
Mojo Onti pov dye Séomora rod duaprwodod
toratar év @ mpdtepov totaro témm Kal AaBdv Td fimidtov fimifer ra Gy
Qs kai TO mpdrepov
& Sé tepeds Ewedxerar puotixds
7 ? o 3 ~ ~ Ms
Nore yevéoOar trois peradrapBdvovow els vari rvpvyfs, els 25
ddecw apaptidy, els KOINWNIAN TOY AfiOY Gov TINeYMaTOC, Els
Bacireias ovpavav mAjpwpa, «is Tappnoiav tiv mpos oé, MH
cic Kpima 7) els KardKpipma,

{THE INTERCESSION )

“Eri mpoogépopév cot THv AorikHn TavTHY AaTpelan rrép 30
Tov év TioTEL dvaTTavoapévoy mpoTraTépweyv TaTépwv TaTplap-
Xav mpodytav erocTb\wy Knpikov edayyedioTay papTipev

CC: 2

Io

15

20

25

30

388

The Byzantine Rite

6podoyntav éyKparevT@vy Kal mavTds TINeYMaTOC AIKAloY €y

WiOTEL TETEAEIOMMENOY

elra Oupidv tiv dylav tpdmelav Karéumpoobev Aéyer Exhaovws

’Eéaipérws ths wavayias adxpdvtov brepevroynpéevns evdbgou
5 dectrotvns udev Oeordkov Kai decrapbévov Mapias

*O xopés
18 elppds S84s 0’
"Aropet aca yAdooa evhn-
~ X\ + f/
pely pos agiav
iduyyta O& vods Kai brepkic-
y7r*¢ Pp
pos tyuvelv oe Oeorbke
ed > a € 4 ‘
buws ayalt) brdpxovca Ti
7 7
tiativ d€xou
kal yap tov mé0ov oidas toy
” ¢t ~
evOcov ua@v
n 5
av yap xploTiavev ei mpo-
OTATIS
\ Ysa tere
oe peyadvvoper}

kai émbdidwor 1d Oupiathpiov TO
Siaké6vm Sotis. Ouyidoas tiv dylav
tpamelav KiKA@ pvnpovever Eretta. Ta
AINTYXA TQN KEKOIMHMENOQN,
pynpovever S¢ Kal” Eavrov Kat dv Bov-
Aetrar Ldavtwv Kai teOvedtwv

& Be tepeds émevxerat puotikds

~ >
Tod adyiov Iwdvvov mpodh-
Tov mpodpouov Kai Barric-

~ ~ ¢ Pp b /
Tov, Tav dylov évddgov

4 > 7

Tavevpniov amrooToAor,
aytou 700 Seivos oo
Thy pvapnv €miredodpev
TavT@vy gov ToV
e va ¢ ? > 4
@Vv Tals LlKETLALS eTrickeat
npas 6 Oeds* Kal pryjcOnri
mdvT@v TOY KEKOLUNLEevor
| BJ ‘4 > 4 ~
em €Amidt advactdcews wns
aiwviou

pvnpovever évrai0a dvopacri Kal dv

BovAetar TeOvedrwv

kal avdmravaoov atvtrovs 6 beds
hpa@v Omrov émioKotrel TO Pc
TOY Mpocawmmoy coy —

“Evi rapakadobpév oe pyio-
O@nz7t Kvpie wdéons émicxorns
6pOoddgwy T&v 6pO0TOMOYNTN
TON AdrON THC ofS AAHOElAC,
TavTos Tov mpeaBuTepiou, THs

¢ 33 .
ayiov

De a

The Liturgy of St. Chrysostom 389

ev Xpio7@ Siaxovias Kal mav-
Tos lepaTikod Ta&yparos

“Ere mpoogpépopév oot THN
AOriKHN TavrTnv AaTpElaN rep
Ths olkoupévns, brép THs aylas 5
KkaOorikns Kai dmrooroALKns
> 7 € XN “ > e ?
exkAnolas, drép Tav ev ayveia

‘ a 7 -
kal cepvy morte’ dtaydvTov,
bmép TaY MioToTadT@V Kal
piroxpiotav jpav Bacirdéwv, 10
mavTos ToD maXdatiov Kal Tob
oTparorédov avta@v’ dds avrois
Kipie eipnvixiv 76 Bacidecov
ina Kal Hmeis EN TH yadnvy
AYTGON HDEMON Kal HCYYION BION 15
AIAT@MEN EN TIACH EYCEBEIA Kal

3 CEMNOTHTI
eehioveas . 8 5 ie Ve Sas

‘Ev mpédros pvieOnte Kupie rod dpxiemtoxdrov tpav rot

P A - Coy id 7 bl / > er 4 ~
Seivos Ov yaplcat Tails dyiais cou ExkAnoias Ev Elpyvy T@oV 20
EvTimov VyLa paKponmepevovTa Kal dpOOTOMOYNTA TON ACTON THC

oS AAHOEIAC
kai & Sidkovos mpos Ti Opa ords A€yer

Tod BSeivos TaTpidpxou pnTporoAirov 4 émioKkdrrou bons dv 4 KTA
cito, pvqpovever & abtds td AINTYXA TQN ZQNTQN 25
& Se tepeds erevyxerar
Mvijobnri Kipie rijs wodews 4 THS povas év. 7 -wapouKodpev
Kai méons TéAEws Kai xopas kal Tov.trigTeL oikotyTwY év avTais
MvijoOnrt Képie trcbvtwv ddotmopotvtwy vocotvTwy Kap-
vovT@y alxpadorav. Kal THS cwTnpias adTaov 30
MrijcOnr: Kipie trav Kaprrogopotvtav Kal. kaddEpyobvTov
év Tais dyiais cov éxkAnoias Kai peyvnpévov TOV TEVATOV Kai

émi mavras huads Ta EXEn cou eEamdbaTeAov

390

The Byzantine Rite

éxpovws

Kai dds jpty én Eni crdmati Kal mi& Kapdia doz4zeInN Kal

dvupvely TO WadvTipov Kal peyadomperés dvoud oov Tod ILarpos

kai Tod Tiod Kal Tod d&yiov IIvetparos viv Kai del Kai els Tods

5 alavas Tov aldvev

& xopés

"Apny.

{THE BLESSING)

Kai orpadeis mpds tov Aadv kai edAoyav adrév A€éyer

ro Kai éctar Ta €Aén TOY merddoy E0f Kal cwrTHpoc

"IHcof¥ Xpictof¥ meta maévTov YM@N

& xopés

Kai pera rod mvedparos ood,

{THE LORD’S PRAYER)

15 ‘O 8 StdKovos AaBadv Katpdv mapa
Tov tepéws Kai eFeAPdv Kal ords év TO
ouvyder tom Eyer

Ildévrev tév ayiwv pynpoved-
a4 tae, > pa”
oavrTes ETL Kal Ett Ev Eipnvn
20 Tod Kupiov denbapev

& xopés
Kipie €Xénoov

c A ~ 7
Trép tTav mpockomicbévtoy

\ € 7 7
kat aylacOévTwy = Tipiov

25 Odpwv tod Kupiov denbdpev

c

“Ores 6 girdvOpwros eds

¢ ~ c

Hua 6 mpocdegduevos avTa

> X

eis TO adylov Kal wvrepov-

paviov Kal voepoy avrod
30 ©Ovoractipiov eis dopny

ev@dias mvevparikis avri-

‘O iepeds érevxerar puotiKds
bn) , \

Soi mapaxararibépeba riv

XN € “A v4 ‘
(ov hue@v admracav Kal Ti
eArida Oéorora girdvOpwre

‘ Fo Wee \ r 4
kal mapakadobpév oe Kal dedpe-
6a kai ixerevouey Katagiwoov
pas petadaBeiv Tov érroupa-
viey gov Kal dpikT@v pvoTn-
ploy tatrns ths lepds Kal
TMVEVLATLKHS Tpamé(ns pera
kabapod avvedéros els dde-
ow apaptiay, eis cvyyxdpnow
TAnumEAnpaTov, eis TINeyma-
TOC AflOY KOIN@NiAN, els Bact-
Aelas otpavey KAnpovopiar,
els mappnotay Thy mpos oé, MH

eic KpIMa 7) els KaTdKpipa

a ee

——

ST,

OE

The Liturgy of St. Chrysostom

karanéuyn july tiv Oeiav

xdpw Kal tiv dwpedy rod

aylov IIvetparos denbdpev
‘Trtp tod pucOjvat has azo

mdons Odripews dpyiis KTA
AvriraBod cécov éAénoov KTr
Tv ipépav macav TedElav KTA
*Ayyedov eipyyvns moriv 60n-

-

yov KTX
Svyyvépunv cai dpeow KTr
Ta kaha Kal cuppépovTa rais

Wuxais KTA
Tov drodourov xpovov KTr
Xpiotiava Ta TEAN THS CONS

¢€ “A . SR.

hav avddvva KTr

ns . ~ id 4
Tiv évornta THs TwioTews Kal

tiv Koweviay tod dytov

IIvetparos aitnodpevor éav-

Tovs Kal adAAHAovs Kal Ta-

cav Thy (wiv ipav XpioT@

“~ “~ 7
TO Oc Trapabdpeba

& xopés
Hoi Kvpte

& tepeds Exhaovws

391

10

15

20

kal katagiwoov jas SéomoTa meta TrappHciac AKATAKPLITOS 25

ToApav emikadeicdal oe Tov éoupdvioy Oedv Matepa kat A€éyev

& Aads 76

Tldtep HmOn 6 &n TOilc OYpanoic ArlacOHTw TO ONOMA COY
P ¢ )

EAETW Hi BaciAcia COY, FENHOHT@ TO BEAHMA COY OC EN OYPAN@

Kal él THc Ac’ TON 4pTON HM@N TON ETIOYCION AOC HMIN CHMEPON 30

kai ddec HMIN TA OceElAHiMaTA HM@N dc Kal Hmelc AIEMEN TOIC

> , c al ‘ \ > , c a > \ > \
OEIAETAIC HM@N KAl MH EICENETKHIC HMAC EIC TTE| PACMON dAAAA

pycal HMAC A110 TOY TIONHPOY

392 The Byzantine Rite

& tepevs
Sti cof éctin A BaciAeia Kal H AyNnamic Kal H AdZa Tod ITarpés
‘ ~ ca \ a oe 7 - ~ » ee? ea ‘ > \
kal Tob Yiod Kai tod ayiov IIvedparos viv Kai del Kai eic ToYc
AIDNAC TOY ai@vev
5 & Aads
* AMHN.
(THE INCLINATION >
*O tepevs
Eipjvn maor
10 & xopés
Kai 76 wvetpart cod
& Stdkovos
DS X ¢ ~ “A 7 7
Tas xepadas pov TO Kupio kdivoper,
& Sé tepeds emedxerar puotiKds
15 Evyxaptototpév oot Bacikef Adpate 6 TH apeTpit@ cov
duvdépe Ta wdvTa Onpiovpyjoas Kal TO TAHOE Tod éd€ovs cou
’ 5) a > ’ = ~ a oP » 4 s
€€ oUK dvT@v cic TO EINAl TA TadVTA Tapayayoy avdros déoroTa
ovpavdber emide Eri Tods broKekAkbras ool TAS EavTOY Kepards:

> bY as ‘ ‘ cA > \ ‘ “ ~ “a,
od yap ExAwav capki Kal aivatt GANA aol TH HoBepo Oc@

2000 ovv O€omoTa Ta Tpokeiweva aot Huiv cic dradOn e€oma-—

Aicov KaTa& Tiv éxdoTou idiav xpelav’ Tois mA€ovot ovpmdev-
gov, Tois ddoitropotat auvddevaov, Tovs vocodyras lava. 6 laTpos
TOY Wuxev Kal TOV CopdToY ud
, éxpavyots
7 ‘ 2 o \ ‘4 ~ a ae
25 Xaplre Kal olkTippois Kal ditavOporia Tod povoyevods cov viod
e@ ov evAoynTos ef ody TO Travaylw Kal adyab@ Kali <worrad
B Y t Y t Y t 7
gov mvetpati viv Kal del Kal els Tods ai@vas Tév aidver
é xopés
’ 7
Apny,

3? {THE ELEVATION)
“O tepeds érrevxerar puorikds
TIpécyec Kypie “Inoot Xpicré 6 Oeds judy &2 aytov Katol-

‘

KHTHpIOY COY Kal Grd OpdONoy AdZHC TFC BaciAeiac coy Kal EAGE

;
;
)
|

The Liturgy of St. Chrysostom 393

a e
eic 10 dyidoat Himdc 6 dvw TO Tlarpl ovyxabspevos Kal dde
¢ aa 3 7 X\ \ a 4 a n A
nyely aopdras ovvav Kal-Katagiwoov tH Kpatai& coy yeipi
petadobvar jyiv tod axpdvrov cépuatés cov Kal tod Tiputov
aiparos Kal dv’ hav mravtTl To Aa@

ae 71 ; f
eita mpookuvet & fepets Spolws Kal 5 SidKovos év G fom Témp 5
Aéyovtes pvotikds tpls
“O Oedc iAdcOHTI MOI TH AMapTOAD

év tomovT@ B& 6 BidKovos Lévwurar Kal 76 dpdprov abrod oravpoedas
Stav Sé iSpy Tov tepéa exrelvovra tas xeipas Kal datépevov Tod dyiou dptou
mpos TO Tovfjoat TiHv dylav tpwow éexdwver 10

IT picywpev
kal 6 tepeds tav tov Gyvov dprov éxdwvet
Ta ayia Tois ayious
& xopés

Eis dywos, cic xypioc ’lncofc Xpictoc ei¢ AdZaN Oeof Tatpdc. 15

{THE MANUAL ACTS AND THE COMMUNION)
("Apxetar WaAAew & xopds 76 Kowwvixdv)

fixes y'
{Enepdnu 4 ydpic toy Oeoy 4 CWTHPIOC TACIN ANOParTOIc}
adAAnrovia ‘6
Eira 6 SidKovos eicépxerar év 7H dylo Bipot. Kai ords éx Sekidv Tod tepéws
Kpatotvtos tov &yvov dptov Aéye
MéAtooy S€orora Toy Gyov aprov
6 Se tepeds peAioas abrév cis pepiSas téccapas perd mpocoxijs Kal evAaBeias
Aéyer 25
Mediferat kai diapepi~era: 6 duvds tod Ocod 6 perigdpevos
‘ ‘\ 4 € 7 > 7 % 4
kal pr Ovatpodpevos, 6 mdvrore eobiduevos Kal pndémore
damavepevos GAG Tods peréxovTas dyidgov
kal tidnow ards év 7G dyio Siok cravpoedas obTws
Ix 30
NI KA
Xz

kal 6 StdKovos Saxviwv civ 7 dpaplo 7d &ytov TroTHpiov Aé€éyer

TlAnpwoor déorora 1d dytov rrornprov

394 The Byzantine Rite

6 Be tepeds AaBav riv dvw Keipévyy pepida tiv Exovcav SyArady 7d Svopa IE
Tovel adv avi] oraupdv érdvw tod dylov morypiou Aéywv
IIdXjpwpa mornpiov tictews, IIvetpatos dyiov
kal otTws épBddAer adriy eis td Gyvov morHpiov
5 & Sidkovos
*"Apny
kai Sexdpevos & adtds Td Zéov A€yer mpds Tov tepéa
EvAdynooyv dé€orora rd Céov
& Se iepeds etAoye? A€yov
1¢ EvAoynpévn 9 Céo1s tav dyiwy cov mavrore viv Kal det Kal eis Tods alavas
TOY ai@vey. dapnv
kai & Sidkovos éyxéer Tod Léovros 1d dpkotv oravpoedas EvSov tod ayiou
moTyptou Aéyovtos tod tepéws

Zéois mictews mAHpns IIvedpatos ayiov

15 kai diotWépevos to Léov toratat puxpdv drrofev.

‘O 8 tepetds KAlvas Kdtw tiv Kehadry mpocedxerar Aéywv
Iiorevw Kipre kal 6podoya drt cy ef 6 Xpictoc 6 yidc Toy Oeoy TOY zAnTOC,
0 EABMN EIC TON KOCMON AMaPpT@AOYC CHCal ON TPATOc eimi Epo. ere moored
Ort TovTO adtd ott TO AxpavToy Gad Gov kal TodiTo adrd eoTt Td Tipioy atpa
20 gov. S€opat ovy cov édénody pe kat ovyxopnody pow Ta TapamTopard pov Ta
€xovota kal Td dkovota, Ta ev Ady, Ta év Epy@, Ta ev yydooet Kai ayvoia, Kal
afiwody pe Gxatakpitas petacyeiy Tay axpdvTwvy cov pvotnpiov eis apeow
duapti@y Kat els (anv al@noyv. dun
kat
25. Tod deimvov cov Tov prvotixod aonpepoy vie Oeod Kowwvdy pe mapddaBe* ov pi
yap Tots €xOpots cov Td pvoTnptoy eimw’ ov Pirnud cot Socw Kabdrep 6 lovdas
GAN’ as 6 AnoTis épokoy@ vor MnicOuTi moy Kypie én TH BactAcia Coy
kai teAevtaiov 76
Mn por eic Kpima f els Katdkpipa yévoiro 7) peTdAdnYis Tov dyiwv gov pvoTn-
30 piwy Kipte add’ els taow Woxijs Kal o@paros
elra AaBav plav pepida tod dylouv dprov Eye
To tiptov Kal tavdytoy GGpa Tov Kupiov Kal Oeod Kal gwrnpos jpav "Inood
Xpiorod peradidorai pow TH Seive icpet eis Aeoiv pov duapri@y kal eis Cwny
ai@pyioy ;
35 kal ovTw peradapBaver tod év xepol perd pébBou Kal macys dodadeias
elra Aێyer

‘O Sdidxovos mpdcedOe

ee ae SS ee eee

The Liturgy of St. Chrysostom 395

kat mpoceAPdv & SidKovos rovet petdvorav, evAaBds aitdv ovyxopyow’ 6 Se
tepeds Kpatav tov Gytov dprov SiSwor TH Siakdve’ kai domacdpevos 6 SidKovos
Thy peTadidotcav attd xetpa AapBdaver tov Gyvov dptov Aéywv
Merddos por Séomora 7d Titov Kal Gytoy oGpa rod kupiov Kal Oeod Kai cwTHpos
hpav *Incod Xpiorod
& Se tepeds Aéyer
T@ Set iepodiaxdv@ peradidorai oot ré Titov Kal Gytov Kal 4ypayrov capa Tov
kupiov Kal Oeov kal owthpos jay Incod Xpiorod eis apeciv cov dpaptiay kat
eis (anv ai@vioy
kai drépxetat & Sidxovos Smuolev tis tepGs tpaméfns Kai «divas tiv Kepadry
mpooevxetat kal petadapBadver ds 6 tepevs
eira dvaords 6 ftepeds AapPBdver tats xepoiv dpdhorépats perd tod Kadvp-
patos TO Gyiov morypiov Kat peradapBdver tplrov é£ atrod kai ottTw Ta Te
iSta xetAn Kai 7d tepdv morhpiov 7H év xepot KaAdppatt dtoomoyyioas Kade?
Tov SidKovov Aéywv
Audkove mpdaedOe
kai 6 Stdkovos epxerat kat mpookuvet Gat A€yov
"180d mpooépxopat tH dOavdrm Baothet
kai 76
Iliorevo Kvpte kal dpodoy@ SAov
kat Aێyer 6 tepeds
MeradapBaver 6 SodAos rod Ocod Sidkovos & Setva To Tipoy Kal dy.ov aipa
Tov kupiov kal Oeov kal cwtipos nuav Incod Xpicrod els peo avrod duapridy
kai els Cony aloyioy |
petadaBévros Sé rod Staxdvou Aéyer 6 tepevs
To¥To HyaTo TAN YEIMEWN COY Kai ApEAET TAC ANOMIAC COY Kai TAC AMAPTIAC
coy Tepika@apiel
Tote AaBdv tov Gyrov Sickov 6 Sidkovos émdvw tod dylov mornplouv aro-
omoyyile 7 dylo oméyy@ wavy kaAds Kal petd mpocoy‘js kal evAaPBetas oxemdfer
76 Gyvov morhptov TH KaAvppatt, Suolws Kal éml tov Gyov Sickov dvariPyor
Tov Gotépa Kal TO KGAUppO
etra EmAéyer tiv THs evxaptotias edyxrv 6 tepeds puoTiKds
Evxaptorotpev cor Séorora hiddvOpore, evepyéra Tov Wuyav nuay, Ore Kal
Th Tapovon nuépa Katnkiocas nas Tay émovpavioy cov kal abavdrav pvortnpiav"
SpOOTOMHCON tua THN OAON, oTnpi~ov Nuas ev TS POB@ cov Tos mavras, ppov-
pnoov nuav thy Conv, dopddica nuav ra dSiaBnpara® edxais Kat ixecias Tis
evdd£ou OBeordxov kal devrapbévov Mapias kal mavrwv tov dyioy cov.

Kai ottws dvolyovor tiv OUpav rod dylou Bhyaros Kai 6 Sidkovos mpoc-
kuvqjoas Graft AapBdver mapa tod tepéws TO Gyrov worHptov pera evAaPelas Kai
€pxeTar eis tiv OUpav Kal tWpav Selixvuor To Aad Aéyov

Meta p6Bov Ocod mictewc kai ArAttHC mpocéAOeTeE

15

20

25

40

396 The Byzantine Rite

8 Xopds
EyAorHmeénoc 6 Epyémenoc én dNOmMaTI Kypioy
Ocdc Kypioc kai ETmeaneNn AMIN
& xopés afrote S¢ Kal dveéxalev mpoonpxovro
ot morot kai pereAdpBavov’ rtotto

Pei 5 a 3 moAdaxod yiverar kai viv dcdKis eivar
kod onjpepov vie Ocod Kotvwvdy xowwvoovres. Aéyouor 5 rd Kai bard
pe mapddaBe ov ft) yap Tots Tav tepéwv Acydpeva
Tlicrevo Kipte kat duodoy® xr
GAAd moAdaxod viv peradapBdvover
ov pirnud go. dao kabdrep petra Td Tédos THs Aecroupylas Sid tiv
evkoAlav’ Step Sev elvar dp0év]
(6 tepevs A€yer TH Kowwvotvtr

5 Tod defmvov cov Tod pvorti-

Ex Opois cov 7d pvaoTHptoy €itro’

106 "Iotdas GAN os 6 AnoTis
e ~

OMoAO0Y@® cot ds _

stig Y MerarapBdver 6 doddos Tod

MnHcéuti moy Kypie én TH

Oeod 6 Setva TO Tipiov Kal d&yLov
BAciA€la COY, Sr \ nm , 5
. TWOUA KAL ALA TOV KUplOU Kat
15 beod Kal cwripos ipav “Inood
X piorod els &heow abrob apap-
“A ‘ b ‘ :
TIOV Kal Els wv al@vioy),
‘O 8€ tepeds edAoye? tov Aadv emA€yov Exhadves
2@con 6 Beds TON ABON COY Kal EYAGTHCON THN KAHPONOMIAN COY
20 & xopds 76 GroAutixiov Tis hpépas
{Ev ’Iopddvn Banrifouévov cov Kupie 4 ths tpiddos épa-
vepoOn mpocktynats* Tod yap yevvATopos 4 Pwvr) mporewaprvpet
got dfaTtHTON GE YION dvoud{ovea Kai TO TINefma év eiAel Tepic-
tepac €BeBaiov Tod Aéyou 7b dogadés
25°O émigavels Xpioté 6 Ocds kal tov Kdopoy dotioas ddéa cor}.
Kal émorpépovow 8 te Stdxovos kal & tepeds eis tiv dylav tpdmelav kai
& pév Stakovos droPénevos év atti TO Gyvov worhpiov Aéyer mpds Tov tepéa
"Ypoooy Séorora
& Se tepeds Ouprd tpis A€ywv wad” Eavrdv

30 «6‘YywOut émi Toye oypanoyc 6 Oedc kai Eni macaN THN YAN H AOZa COY
etra AaBadv tov Gyiov SicKkov Tibnow emi tiv Kehadrv Tot Siaxdvou kal 6 Sd-
Kovos kpqTav avtov per’ evAaPelas kal Oewpav cEw mpds tiv Oipav obdév A€ywv
atrépxerar cis THY mpd0eow Kal doriQnow atrév’ & Se tepeds mpooxuvycas
kai AaBav +76 Gytov worhptov Kal émotpadels mpds Thy OUpav Spa tov Aadv

® Rompotes Xproriavixh 70K? Kal Aectovpyixn Athens 1869, p. 381.

The Liturgy of St. Chrysostom 397

Aéyov puoriKds
Evddoynrtis 6 beds hyav
eita éxdwvet

, a ON ee \ 2A A 7 i. op
MWAVTOTE VUV KQL GEl KAL ELS TOUS ALWYAS TMV ALWVOV. apy.

{ THANKSGIVING) 5
Kai éeAPdv & SidKxovos Kal ords év TO ovvynPa TéTH A€éyer
"OpOoi petaraBdvres Tav Ociwy ayiwv ayxpdvtev dbavdétov
érroupaviov Kai <woroidy ppixTav tod XpioTod pvaornpiov
agias evyaploTnompev TO Kupio
B eUXeperycapey TO A. upia
3 ~ A
AytiiaBod cdoov €Aénooy KTA 10
Thv hpépav macav Tedelav ayiav elpnyikiy KTr
expavyncis td Tod tepéws

7 eee Oe Wa - \ a ‘ p rae s,° , ? 2
Ori od ef 6 dytacpos Huoy Kal col THYv ddgav avamréutropev

”~ 4s ‘ Cc“ ‘ Cy € -. 7 ~ \ a \
7@ Ilarpixai 76. Tid Kai to ayio Ivedpate viv Kai det Kal

eis TOS ai@vas Tov aidver 15

(THE DISMISSAL)
“O tepets
"EN eipHnu mpoéAOwper 20
& xopés
"En Onomati Kypioy
6 Stdkovos
Tod Kupiov denOapev
& xopés 25
Kipue éhénoov, Kipre éhénoov, Kipre édXéqoov
Aéorora dyte evAdynoov
edX} Smid pBavos Exhwvoupévy apd Tot tepéws eEw Tod Brpatos
“O eyAor@n Toye eYAoroyntdéc ce Kipie kal dyidfwv rods én
gol memo.O6ras C@CON TON AAON COY Kal EYAOPHCON THN KAHDO- 30
NOMIAN COY? TO TAHpwpa THs ExkKAnolas cov diAafov' dyiacov

ae es, ee ee re

398 The Byzantine Rite

Tovs dran@ntTac Tv eEyTpéTrelaN TOD oIKOY coy’ ov avTods

3 , a + 4 ‘ a ’ ~

dvrbgacov TH Oeikn cov dvvdper kai mA ErkaTadiTHC Hpas
\ > ' } ers) Lo a 4 “ , 4 “

Toye €ATrizontac éti cé* elphynv TO Kéop@ cov ddépnoa, Tats

éxxAnolais cou, Tots fepedot, Trois Bacidedow Huav, TO oTpAaT@
\ ‘ “ oe <, e ral ' ? \ ‘ a ’

5 kal tmavTt 7 Aaw@ aou" drt TAca AdciIC draOH Kal TAN A@PHMA
TEAEION ANDOEN ECTI KATABAINON EK GOD TOY TIATPOC TAN MWTAN
‘ ‘ / \ > 7 \ 7 > 7
Kal ool tiv do€av Kai evyapiotiav Kal mpookivnow dvarép-
mopev To Ilatpi kai to Tid Kai To dyiw Tvedpari viv kai

f t p t & 4 7 £ la
del kal els Tovs aidvas Tov aidvev, any.
10 Tavrys Se teAcoPelons & piv tepeds eicépxerar Sid tav dylwv Oupdv Kai
dreMOav év TH mpoleoe A€yer Tv Tapodoav edxyVv puoTLKas
To mAnpopa Tov vopou Kal Trav mpopynrav airos tmdpxov Xpiote 6 Oeds nyav
6 mAnp@oas Tacav THY TaTpLKhY oikovopiay, mAnpwcoy xapas Kal edppocivns
ras Kapdias nuav mavtore viv Kal del Kai eis Tovs alavas Tv ai@ver. dynv.
15 ‘O Stdkovos
Tod Kupiov denbopev
& tepevs
> ' 7 Ac 2” ? a 2 | Oe oN ol > ~
EyAoria Kupiov xai €Acos adrod EXO ed Yudc TH avdroo
, \ 7 7 “A \ | \ > \
xapitt Kal gpiravOpwria mdvrore viv Kal adel Kal els Tovs

20 Alavas TaY aldvev

eira & tepets
Adgéa cot 6 beds Hypa ddéa vou
25 & Aaéds
Adga Ilarpi cat Tid Kai dyio IIvetpare
Kai viv cai det cal eis rods aidvas Tév aidvev, apy
kai ylverar aaréAvors
{O év’Iopddvp bd’ Iwdvvov Barrio bjvat karadeEdpevos did riv
30 Hav cornpiav} Xpicros 6 ddAnOivds Oeds fpav KTrA Cp. 361).

*O 8 Bidkovos ciceAOdv Kal aitds Sd rod Bopelov pépous oveTeAa Ta Gy
peta poBov kal macys dodarelas Sore pySév te tTav dyav Aewrotatwv éxmeceiv
4 KkatadepOijvar kal daovimrerar tds Xxeipas év TH ouvyPer Tomy.

The Liturgy of St. Chrysostom 399

{THE EULOGIA)
Eira dvaywookerar 6 émdpevos *O Sé tepeds EeAPdV BiSwor TH
Wadpos Ay’ Aa@ 70 “Avtidwpov.
EyAorticw TON Kypion €N TrANTI
Kalp@ KTA, 5
{THE DISMISSAL OF THE MINISTERS)
Etra cioe\Odv ev 7O dylo Bhpat. drodverar tiv tepariciy oroArjv Aéywov
NYn AmroAyerc TON AOYAON Coy KTA
“Ayios 6 Oeds, Gytos ioxupds, &ytos aOdvaros édénoov Huas
Adf&a, Kai viv 10
Tlavayia rpias éhénoov nyas* Kupre ikdoOnte tais dpaptias nudv’ Séomora
avyxopnoov ras dvopias Hpiv’ dye emioxeyyar kal tacat tas doOeveias nuav
€vexev TOU dvduaros wou
Kvpie €Aénoov, Kupre éAénoov, Kupie éXénoov
Adéa. Kai viv 15
Ildrep npav
elra TO GtroAutixiov tod Xpucoordpou
“H rod ordpatos gov Kabdmep mupods éxddpwaca xdpis thy oikovperny
eharicev, aditapyupias tO Kécum Onoavpods éevamébero, Td Vos Hiv ths
tarewoppoowns wmédectev' Garda cois Adyos madevov mdtep "lwdvyn 20
Xpucdctope mpeoBeve TO Adyw XpioTe TH Oe@ owOnvar tas Wuyxas nav
76
Kupte éAénoov
SwSexdxis
Adgéa. Kal viv 25
Tyy Tiptwrépav Trav xepouvBip Kal évdogorépay dovykpitas trav cepadip, THY
ddiapOdpas Gedv Adyov rexovcay, thy dvtws Geordkoy, o€ peyavvonev
kai qovet dardéAvow
{'O év lopddvp ind *lodvvov BarricOjvat karadeEdpevos Krd |

kal mpookuvyjcas kal evxapiotyoas TH Oe@ emt waow eépxerar. 30

TéXos tis Gelas Actroupyias tod Xpucocrdpovu

4. THE. PRAYERS. OF . THEn dd TORY
OF ».S.. BASH.

ACCORDING TO THE MODERN TEXT

{THE DISMISSALS }

Evxy tmép trav karnxoupévwy mpd ris dylas dvadopas fv 6 tepeds A€yet puoTiKds

Kdpte 6 beds yay 6 év ovpavots Katoikév Kai émiBdérov emi

TwdvTa Ta Epya cov, émiBAeEWov Eri Tods Sovrovs Gov Tovs KaTN-

5 Xoupévous Tovs broxekikétas Tovs éavTdv adyévas évdmridv cov

kat dds adrois Tov ehagpov (uyév’ toincov adrovs péAn Tipia

THs aylas cov exkAnoias Kai Katagiwcov aitods Tod NouTpod

lon id lon b] 4 ~ ¢ ~ ‘ ". gen? ,

THS Tadtyyevecias, THS apécews THY ApapTiOy Kal TOD évdv-—

~ 3 4 > 3 + ~ ~ b] ~ ~

patos THs apOapoias «cis éEmlyvwow cod Tod adnOivod Oeod
10 MOV,

{THE PRAYERS OF THE FAITHFUL)
Evxy mortav mpary

‘ , , CoA N , ASF a ?
xd Kvpie xarédeiEas jyiv rd péya rodro tis owrnplas
pvotipiov, od Katng€iwoas huds tods Tamewvovs kal dvagiovs

7 4 A lo e 4 l
15 Oovdous cou yevéoOat rELTOUpyods TOD aylov cov Ovc.acrnpiou
av ikdvwcov Has TH Ouvdpe: Tod dylov cov mvedparos eis THY
O.akoviay Tavrny iva adkatakpirws ordvrTes évdmiov Ths dyias
d6éns cov mpocdywpév oot Ovoiay aivécews' od yap ef 6 évep-
yov Ta mdvra év maou dds Kvpie cal trip taév tperépwv

——s

ee

nate inhale Naa Ni atl

The Liturgy of St. Basil 401

apaprnudrov Kat trav Tod Aaod adyvonpdrav Sex7hv yevérOat
Thy Ovoiav huey Kai edrpbadextoy évdmiéy cov,
Etx7 morav Sevtrépa

‘O Océs 6 émiokeipdpevos ev edéer Kal olKTippols Thy TaTrei-
YOOW NuOY, 6 OTHTAS Huads TOUS TaTrELVOvS Kal awapTwAOodS Kal
avagious dovAovs cou Katevemiov Ths aylas dd€ns cov AetToup-
yelv TO dyio cov Ovotacrnpio’® od évicxvoov huas TH Suvvdper
ToU dyiov. cov mvetvpatos eis Tiv Siakoviay Tavrnv Kai dds
nulv Adyov év avoi~e Tod oTdmaros tuady els TO emikadeicbat
Tiv Xap Tob ayiov cov mvevparos éeml TOY peAdOvT@Y TpoTi-

becbat Sépor.
(THE. OFFERTORY)

Edxy tis Npookopdijs
Kdpie 6 Oeds judy 6 kricas jpds Kal dyayov eis Thy ay
A ¢ ¢ 7 et - ¢ ‘ , 7 4 4
TavTnv, 6 vmodci~as Hiv ddods eis cwrnplav, 6 yapiodpevos
ead 5) v4 7 b) F \ 2 a ? . ~
Huw ovpaviov pvornpioy amokddviv ad ef 6 Oéuevos pas
els THY Otaxoviay tatrny év TH dvvdpet TOD Tvevpartés cov Tod
aytov' evddxnoov 6 Kvpie Tod yevéoOar uas dtaxdvous ths
kawns cov diadhnKns, AetToupyods Tév ayiwy cov pvoTnpiwr:
KIS;
2 ¢ ~ 7 “A ct 4 ?
mpocdegar Huds mpoceyyifovras 7O adyiw cov bvo.acrnpio
\ \ nO a 3% 7 icf vs al »/ ~
kata Td WAHO0s TOD Edéous cov iva yevdpcba aE10t TO mpoc-
4 A + ? A b] - 7 e |
Epety go THY AoyiKhy TavTnv Kal dvatpaxtov Ovoiav srt
i p
ToY HuEeTepwy AapapTnudTav Kai Tov Tod aod dyvonudTor’
iv mpoodcEdpevos eis Td dytov Kai voepby cov Ovc.tacThpioy
2 bd bY > Of > 4 ¢ & “7 7 ~ ¢ 7
els Oopijy evodias avtikatdreprwov hiv Thy ydpw Tod dyiov
gov mvevparos. émiBrewov eb Huds 6 Ocds kal emide emi

‘\ 7 € ~ 7, \ 7, | ale. ¢ 7
THY AaTpelav Hua@v Tad’TnY Kal mpdadeEat adTiy os Tm powedéEw

“ABerX ra Sdpa, N&e tas Ovoias, ‘ABpadm Tas ddAoKaprécets,

Mocéws cal Aapay ras lepwotvas, YapovhrA tas eipnvikds’ as

5

mpooedéEw Ex TOV wylwy Gov amocTbA@Y Tiv adAnOiiy TadbTNHV 30

Aarpeiay obTw Kal Ex TOY YXELPOY HuaY TOV dpuapToddy Tpbc-
\ “a -~ > lod 7 7 UA a
deEar Ta dGpa Taira ev TH xpnorérynti cov Kipie iva xar-
? ~ > 7 “ ¢ 7 7
agimbévres Aettoupyeivy duéumtTwos TO ayio cov, Ovoiacrnpio
D

on

Io

-~
wre

20

402 The Byzantine Rite

~ ~ > a
eUpopev Tov picbdv Tov mioTav Kai Ppovipey oikovéuv ev TH
cf ee a ~ 3 06 , lon é 7
HuEpa TH puPepa THs avtamodbcew@s gov THs diKaias,

{ ANAPHORA)
‘O av, déomora Kipie Océ Ildtep wavtoxpdérop mpookuyyte,
»” 3 > “A \ ? ‘ V4 fol 4 ~
d€tov ws adnOa@s Kai Sikatoy Kal mpémov TH pmeyadorpereia THS
aylmotyns cov ot aiveiy ot byuveiy ot evroyely ot Tpockuvely
gol evyapiotely ot So€dfew Tov povoy dvTas dvTa Ody Kai col
7 > 7 7 \ 7 7
Tpoogépey ev Kapdia ovvTeTpippevyn Kal TvEevpaTl TATELYOTEwS
Thv Aoyikiy Tadrnv AaTpelav hpav' d7t od ef 6 Xaplodpevos
€ ~~ ‘\ > ~ ~ > 4 ‘\ 7 € > amd
Huty THY éeniyvoow THS ons adrAnOeias, Kal Tis ikavds Aadjnoa
Tas Ovvactelas cov, dkovoTas Toihoat madoas Tas aivéoes
oouv A } A 6 4 4 a) 4 , 3 ‘ l any
) Onyjoacba maévra Ta Oavpdoid cov ev TavTl Kalp@;
déomota Tay amdvTov, KUpie ovpavod Kai ys Kal mdons
KTicEews dpwpévyns TE Kai Ox Spwpévns, 6 KaOHpevos él Opdvou
dd€ns Kal emBrérav aBvooous, dvapxe aipare akaTddnTTE
atepiypamTe dvaddolwre 6 tatip Tod Kupiov hpav “Inood
Xpicrod tov peyddov Ocob Kai cwrihpos ths éAmidos Hpov
e ? pees. ~ a“ > / \ } 2
és €a7Wv €ikov THS ons ayabdrynTos, oppayis iodrumos, ev
éavT@ Oeixvds ot tov IIarépa, Adyos (Gv, Oeds addnOuvés,
pd aidvev copia (wi) dytacpods Sivas, 7d POs 7d GANOwWov
’ oe a ~ ~
map ov TO IIvetpa 76 aywov eepdvn, 7d THS adAnOcias veda,
TO THS viobecias ydpiopa, 6 appaBov THs pedAo’onS KANpO-
7 € by XX ~ ’ 4 b] “~ € \ -
vomias, ) amapxi) Tov aliwviov adyaberv, 4 (worods ddvapts,
“ ~ > = ~ , >
h why?) ToD ayiacpod' map ov mwaoa xTiois AoyiKH TE Kal
\ , S 7 ‘ ‘ \ deh bd ,
voepa Suvapoupévn aol AaTpever Kai col Thy aidioy dvamépuTret
doforoyiav Sri ta otymavta SotAa od, ct yap aivotow
» b] 4 A , > a. 2 7 4
dyyedot adpxdyyedot Opdvor kupiitnres dpxai é€ovoia duvdpers
kal Ta moAvéupata xepovBin' ool maptoravtat KiKr\o TH
Hpara xepovBip p

7 a 7 “ ee Xoa ? can od \ a
sepagip, €€ mrépvyes TO Evi kal e€ mrépuyes TO Evi, Kal Tais

30 fev. dvol Katakadtmrovot Ta Tpdcwma éavTa@y, Tais dé duci

‘ 5 ‘ ”~ \ / 7 a \ \
rovs médas Kai tais dvol meTépeva Kékpayev Erepov mpos TO

4 b] 4 , b 4 id
ETEpov akaTamavaTols oTomacl aotyntos Sogoroyias

The Liturgy of St. Bastl 403

Expavws 6 tepeds
» | > 4 e + ~ 7 \ ?
Tov emivixioy buvov adovta BodyTa Kexpayéta Kal héyovTa
& xopds
“Ay.os d&ytos &ytos
& Sé tepevs Erevxerat puortikds

Mera rottav rév pakapiov duvdépewv Séorora girdvOpwre

&

Kai types of duapTwdol Bodmer Kal Aéyopev “Aytos ef ds adn bas
4 2 \ > + 4 a a an e

kal mavdytos Kal ovK €oTt wéTpov TH peyadompercia. THS dyiw-

atvns cov Kal do.os év aot Tols Epyows wou bri év OiKatocvyn
5 2 ) A , a ee ee s 5 x

kat Kpioet adAnOih mwdvra éemnyayes tiv’ wAdoas yap Tov

dvOpwmrov yxotv AaBav amd THs yqs Kai eixdvi TH OF 6 Ocds

ae 7 rs > QA > “~ P ~ ~ 3
Tiunoas TéVerkas avTov ev TH Trapadeiow THs Tpudys dbava-

& an s > v4 > 7 b “n 3 n , a
ciav fons Kal ambdavow alovioy dyabdv év TH Thphoe TOV
2 a ? , Bi AA ls od X , ~~
EVTOA@Y GoU ETTayyElAapEvos AaUT@’ GAAA TapakovaavTa cov

lo > ~ ~ ~ ‘4 Le %, a > , ~
ToD adnOivod Ocod Tod Kricavros adriv Kal TH amwdtn Tod
wt ¢ 2 Ua ~ ? 7 € a va
dhews trayxOévTa vexpwobevra TE ToIs oiketois abToD Tapanré-

J 7 Fa X bd ial 7 4 \ > ~
pac e€dpicas avtov év TH Oikatoxpicia cov 6 Oeds ex Tob

, ’ N , a ee ORS AD ) N
mapadetoou «is Tov Kbcpov Todroy Kai dméotperas eis Thy
yinv €€ fs €AnpOn oikovopav ait@ tiv EK Tadiyyevecias

7 \ BJ 3 “ “~ ~ . > A > 4
gaTnpiavy tiv ev at7G TO xploT@ cou’ ob yap ameotpddns
TO mTAdopa cov eis TéAOS Ob Emoinoas ayabe ovdE emeddOou

la >

epya xeupav cou adX ereckéw modutpitas dia oTddyxva
éXéouvs cov: mpopiras é€améoreiras, émoinoas Svvdpes dia

“A 7 n~ ?

Tov ayiwy cov Tav Kad ExdoTny yevedv edapeoTnodyTwy col,
eAdArAnoas hyiv dia ordpatos tov dovdhov cov Tav TpodnTav
? € ~ ‘ 4 + 7 7

TpokatayyédAAov Hiv THY pédAdoveav EcecOat cwornpiav, vopov
édwxas eis Bonbeay, Gyyédous Eéréotnoas gdidrakas’ Gre Oe
NAGE Td TAHpOpA TOV KalpGv EAddrAnoas ply ev atTe 7H vid

®& “ a K ~
gov &t’ 0} Kal Tos aidvas éoinoas’ dbs av adratvyacpa THs

2 4 N 7 . , , , \
b6éns cov Kal xapaktip tis broordceds cou hépwv TE TA
TdvTAa4 TH Phuatt THS dvvdpews abTod ovy aprraypoy yjoaro
76 elvat toa col TO Oc@ kal Ilarpi dd\dAd Ocds dv mpoaidvios
emi Tis ys ®fOn Kal Tots avOpdmos ovvaveotpddy Kal éx

Dd 2

bw

fo)

Ls)
ou

3°

ur

Io

al
wr

to
Oo

dS
on

30

404 The Byzantine Rite

s
mapbévov ayias capkwbels Eexévwoey Eeavtov poppy dovdou
7 4 , a“ 7 ~ 7 a“
AaBov, cbppophos yevipevos TY THpaTL THS TaTEvooEews HUav
a € A / 4 ~ | Pe ~ , ¢€ ~
iva npas ovppophovs toijon THs elkdvos THs Odéns adTod:
, ~
éreton) yap dt avOpérov % apaptia eichdAOev els Tov Kocpov
kal dia THs apaprias 6 Odvaros, edddknoev 6 povoyevns cou
vids 6 av év Tols KoATrOLS GOD ToD Ocod Kal Ilarpds yevopevos
J \ ~ £ a 7 \ > , 7
éx yuvaikds THS aylas Oeorédkov Kal deimapbévov Mapias,
yevouevos bd vopov Karakpivat tiv duaptiav év TH oapki
‘¢ ~ ef eAD ma? \ ? 4 “ ? 2. ae
attob iva of €v TO Addp adroOvicKovTes (worroinbdow ev atT@
a la m \ 2 VA ~ ? 7 *
T® XploT@® gov? Kal éumrodirevedpevos TH Kbcp@ TovT@, Sods
Tpootdypata owrnpias, amooTthoas Huds ths mAdvns Tov
ION 7 7 na 2 - ~ ~ b] “~ ~ \
elObA@Y TpoTHyaye TH Emlyvdce cod TOO aANnOwWod Ocod xal
Ilarpos xrnodpevos huas éav7@ adv wepiovc.ov, Bacirevoy
€ 7? 4 e \ ? bd c ‘ £ 4
iepdrevpa, €Ovos adytov' Kal Kabapioas év bdaTi Kai ayidoas
7@ IIvedpati TO dyiw Edwxev Eavriv dvrdddAaypa 7S Oavdro
bd 7 Y La € \ \ 7 ‘ \
év © kaTelxoueba mempapévor drs tiv duaptiav Kal KkatedOav
~ ~ a ¢ ~
dia Tod oravpod els Tov adnv iva mAnpdon éavTod Ta TdévTA
élvoe Tas ddvvas TOD Bavdtov Kal dvacras TH TpiTn huéoa
Tas s s th tpirn hpéps
\ ¢ 7 rg ‘\ ‘\ , ~ > 7 7
Kal ddotojoas mdon oapki Thy EK veKpov avdoTtacw, Kabédrt
> > \ ee ¢ \ ~ ~ X\ 3 ‘ ~
ovk jv dvvariv Kpatelobat b7s THs POopads tiv apxnydv Tis
(ons, éyévero amapx?) TOV KEKoLlUNnLév@y mpwTéToKos EK TOV
vexpov iva n avrTos Ta mdvTa év Tao TpaTEvav, Kal dveOdv
els Tovs ovpavods Exdbioev Ev Sekih THs peyadkwotyns cou ev
p a 7NS pey ui]
bWnrois ds Kal Her amododva éxdoT@ KaTa Ta Epya avrod,
7 x € Cr ¢€ 7 ~ , ig “~ 7
karédure O& Hpiv bropvipata Tob ocwrnpiov atrod mdbous
Tatra & mporebeikapev Kata Tas adTOo évTodds* péAdov yap
J 7 J XN A ¢ 7 ‘ : EE \ QA e -
éfiévar emi tov exotvo.ov Kal doidimov Kal worody adTod
, la Ss Mg lon ye
Odvatov th vuKti 9 mapedidov éavrov tmtp Ths Tod Kéopou
“ \ » tS ~ ce ¢ “A \ ’ , ~
(ans \aBav adprov émi tov ayiwv abrob Kal dypdvrev yeipdv
< 2 7 \ lan ~ ‘ \ ? , ,
kai avadei~as col TH Oc@ kai Ilatpi eyapicrjoas evroyHras

ayidoas Kkhdoas q
eita expavws

wy iy £ 4 ¢ ~ ~ ‘ bs tA > 7
Edwxe Tols aylos atrob pabnrais Kal dmoorbdros eimov

a

The Liturgy of St. Basil 405

AdBere bdyere: TobT6 pou éoti 7d cGpa 76 bTEp Kudv KrAdpEvov

> € “~
els deci apapTiav
& xopos WadAe

"Apnv
& Sé iepeds puoticds
e 2 ae , ) ~ , a 3 , \
Opotws Kal Td moTHpiov éx TOO yevyyparos THS aumédov AaBov
Kepdcas evxapiaTnoas evrAoyhoas ayidoas
eita éxdovws
Ba “~ ¢ 7 ¢€ ~ “a XN > la bf 7 ld
edwKe Tois aylois avrod pabyrais Kai amocridos elrav ITiere
€€ avtod mavres’ TodTSé éoTt TS aid pou TO THS Kalvns diaOhKns
. We ey," ¢€ ~ ‘ ~ b r 3 »” ¢ me
TO UTEP Uua@Y Kal TOAK@Y EKxVUVOLEVOY Els AhETLY ALapTLOV
& xopds WadAer
3
Apihyv
& tepeds KAivas tiv Kehadry érevxerar puotiKds
Todro mroveire els tiv éujv dvdpvnow' bodkis yap dv éoOinre
Tov dptov todToy Kai Td mornpiov Toro mivnre Tov Emdv
uA 2 \ \ 2 \ > F 3 e La)
Odvatoyv KatayyéAXETE Kal Thy Euiy avdotaciy opodoyelte.
Mepynpévar oty Séorota Kai hueis Tov carTnpiov avTot
wabnudtroyv, Tod <woroiod otavpod, THs Tpinuépov Tapas, THs
> “A > - ~ 3 > AY at 3 ~ bl ~
éx vexpov dvacrdoeaws, Tis els ovpavods advddov, THS Ex de~ov
aod tod Ocod Kai Ilarpis Kxabédpas Kai rhs EevddEov Kai
poBepas devtépas avdtob mapovaias
eita expaovws
A a7 “~ “A ‘ 2 \ , ‘ \ ,
Ta Od EK TOV CHV Gol Tporhepopey KaTa TdvTA Kal Oa TaVTA
& xopds WadAa 76
\ ¢ a X ’ ~ ‘ ’ ~ 4
YE duvodpev ce evrAoyodpev col evyapioroipev Kuvpre
kal dedpueOd cou 6 Oeds Huov
& tepevs KAlvas tiv Kepadry émevxeTar puoTiKds
Aia todro Séomora mavdyie Kal tpeis of duapTwdol Kai
> A - lal
dvdgé.or SoddAol cov of Katagimbévres AEtToupyeiv TO ayiw ou
6voiacrT ro > } \ x é 4 € ~ ’ \ bd 7 la
npio, od dia tas Sikatocbvas Hp@v, ov yap Emoinoapev
Tt ayaboy emi ths yas, GANA did Ta EEN Gov Kal Tods oiKTIp-
« > ~ lo)
povs cou ods é£éxeas mAovclws Eh Huds Oappodytes mpoceyyi-

-

°

25

30

“rt

Io

15

20

2

on

406 The Byzantine Rite

(oper TO yim cov Ovotacrnpio Kal mpobévtes Ta avtituTa
Tod adylov odparos Kal aiparos Tod xpioTod cov cot debucba
‘ XN ~ a c 7 > 7 ~ ~ b va
kal ot mapaxadodpev dye dyiwv evdokia THs ons ayabérnros
vs wn B ~
EAOctvy 7d IIvetpd cov rd"Ayiov eh Huds kal emi Ta mpo-
7 “A ~ a) b ~ ) me! £ 4 ‘
keineva O@pa Taira Kal evrAoyjoa avTa Kal ayidoa Kal
3 ~ . X » ~ + om A 7 ~ an 7
avadeigat Tov pev Aprov TovTOY avTo Td Tiptoy T@pa Tod Kupiou
A a + a q ~ > na rot AQ A 7
kat Oeod Kai cwripos juav Inoot Xpiorod, 7d dé moryHpiov
TovTo avTé Td Tiwiov aia rob Kupiov Kal Oeod Kal owrhpos
lal > a ~ ~ “~ ~
hpav Inco Xpictob 7d éexyvbév brép ths Too Kbopov wis
Kal cwTnpias *
& StdKovos
? ‘ > ‘ 3 ?
Apiy apny dpqy
& Sé tepevds Emevyerar
Hyas S& mdvras tovs ék Tob évds dptov Kal tod mornpiov

€

peréxovtas évdoais aAAHAos eis €vds TIvedpatos ayiov
kowoviav kal pndéva huey eis Kpiva 7) els KaTdKpipa trown-
gals petacyxeiy TOO dylov odparos Kal aiparos Tod xpioToU
b] bed ee 54 \ , A 7 ~ e 7
gov aX Wa evpwpev EXECOY KAL XapLY pETA TAYT@OY TOY ayiwY
Tov aw aidvos co evapecTnodvT@y TpoTraTopev TaTépwr TAT pl-
apxeav mpodntav arocTb\wv KnpiKov evayyedloTav papTipov
€ ”~ tf XN bs iA 7 > 7
6poroyntav Oidackddov Kal mavrTos mvedparos diKaiov ev wigTEL
TETEAEL@PEVOU
eita éxpaovws
bd 2, ~ 7 b , ¢ , > 7
efalpéTas THS Tavayias axpdvrov brepevroynpévns Evddgov
deotroivns huey Ocordxov Kai deitrapbévov Mapias
& xopos WadAe
3
Emi coi xaiper (xTr)
& Se tepets émevxerar puotiKds
Eh RE 2 ? A ? va S A “

tod ayiov Iwdvvov mpodjrov mpodpipov Kat Bamriorod, Tov
e% sy , ) , es i pan ey e \
aylwv Kal mavevdjpov amocrtbAwy, TOU ayiou rod Beivos OU Kal

rd “A c og ~
Thv pvipnv emiredobpev Kal wadvT@v Tov aylwy cov wv Tals

* Td ‘MeraBaday 7@ Tvedpuati cov TO‘Ayiw’ éx THs Tov Ociov Xpvcogrdpov Aevroup-

yias peraypapey Oewpotpevov nara ovvTagiv ove exer xwpay ovdepiay évradda eis

TV Tov pw. Baowreiov add’ ~oTt mpooOnkn ToApnpws mapa Tivos yevopéevn ws Kal
N:xddnpos treonpeiwoey év TS Tiybadio adrod (Kavéu 16’ rhs év Aaodiuceig Svvdbov).

mt
a

se

The Liturgy of St. Basil 407

e 7 > 7 € ~ £ (3) , s ua 6 4 “A
ixkeoiais érriokepar nuas 6 Oedss Kal pyicOnte mdvtov Tov
7 | eee > , ~ > 7

Mpokekolnuevey ém edit: dvactdcews (wns aiwviou
évrat0a pvnpoveter dvopacti Kai dv BovAerar teOvedtwv
kal dvdmavoov avtovs dmov émickoTret TO POs. TOU Tpoce-
Tov cov
a an € lod
"Eri cod deducba prynoOnri Kipie tis ayias cov Kaborkijs
kai dmooToALKhs exkAnoias THS awd TEepdTav Ews TEepdTov TIS
> 7 ‘ > PBF be” 7 ~ 7
oikovpévns Kal elphvevoov avtiy iy mepleroijow TO Timi
aipatt TOU xploTod cov Kai Tov dyloy olkoyv TovTOV oTEpéwoor
Héxpl THS cuvTErelas Tob al@vos
Mryijodnri Kipie trav Ta SOpdé co Taira mpoocKopicdyvToy
Te Bat | a a oS + 259 a ,
kal vep av Kal dc av Kal ed’ ols adTa mpoceKopioay
Myvjobnrt Kipie trav Kxapropopotvtey kai KaddepyovvToy
év Tais dyiais cov éxkAngiais Kai peuynpévov TOY TeEVAToY
54 > | ~ 7 \ 3 7 ld
dpenpar adtovs Tots mAovoios cov kai Eroupavios xapiopact,
Xdpicat avrois dvti Tav eémiyelwy Ta Emoupdvia, dvTl Tov
? \ 7 ee, aA a ie
mpockaipov Ta aidvia, dvTi Tov POaprav Ta &POapta
Myiyjodnri Kipie tov év épnpias Kal dpeot kal omndraio.s
Kal Tals émais THs yas
Mvyodnri Kupie rev év trapbevia Kai evrAaBeia Kai doxjoe
é &
‘ lal f 7
Kal oepvy modteia OvayévT@v
MrijocOnri Kipie trav evocBeotdtwv Kai mictotdTray huey
Baciréwy ods édixaiwoas Bacidevey emi THS ys’ darAw GXAn-
, e ) , , ’ peat |D , > 4 \
Oeias, drdAw evdokias otepdvwcov avtovs' émtoKkiacov em Thy
AY > ~ > € y.! 4 os > “A ~ 7
Keparry avtav év hepa Tod€épou, evicyucoy aitav tov Bpaxiova,
iipooov aitav tiv de€idy, Kpdtuvoy aite@v thy Baotheiav’
brotragov avtois madvta Ta BdpBapa €Ovn Ta Tods mod€Epous
7 Pd b] ~ ~ ‘ b 7 pages
OéXovra ydpioat avtrois Babeiay Kal advadgaipetov elphyny:

AdAnooy eis Tv Kapdiav abitav adyaba brép THs ExkAnoias cov

10

_
u

nN
om

\ Q a ~ e , nan ro b] “~ BA N
Kal TavTos TOU AaOV Gov iva EV TH yaAnYH aVT@Y NpELoV Kal 30

javx.ov Biov didywper ev mdon eboeBeia Kai cepvdryti
Mviodnt: Kipie maéons dpyis Kai é€ovcias Kat tev év

or

15

20

wD
or

39°

408 The Byzantine Rite

Tadatio adehpav hudv Kal tmavTds Tob atparorédov’ Tovs
> A) > na b] , 7 4 ‘ \
ayabovs ev tH ayabdrnti cov siarhpnaov, rods movnpods
> AY 4 > nn vA
ayabods moinoov év TH xpnorétnrt cov
a ~ a n~ >]
MvyjoOnrt Kipie rob mepieat@ros Aaod Kai Trav di’ edddyous
airias drodepbévtay kal édhénoov avrods Kal huas Kata Td
~ ~ > la \ a 2 54 \
TAHO0s Too éd€ovs cov' Ta Tapela avTav EumAnoov TavTos
dyabod, ras ovfvylas abrav év eiphvyn Kal dpovota diathpnoov
Y ’ r PY) # ¢ 1P7
») UA 4 X\ v4 7 X ~
Ta vytia EkOpewov, THY vebtnTa Taidaydynoov, Td yipas
Tepikpdtnoov’ Tovs drtyowtyxouvs tapapvOnoat, Tods éoKop-
Tlopévous emicuvdyaye, Todvs memAavynpévouvs eravdyaye Kai
- nm £ ” nm ‘ > ~~ 2 ins \
ctvapov Th ayia cov KaboNKH Kal arooToNKH exkAnoia’ Tods
? 2 2 MA 3 lA 2 , . -
dxAoupévous td mvevpdtav akabdprav édevOépwoor’ ois
TAr€ovet avyuTAEvoOv, Tois <ddotropobor auvddevcov’ ynpov
mpoaTnbi, dppavav brepdomicov, alxpaderouvs pdcat, vorody-
wy ~ b rd ‘ 7 \ 2 4 4 4
Tas tava, Tov ev Bhuact Kai peTaddAols Kai é€opiais Kal madon
OrAiipe: kal dvdyKn kal tepiotdce dvT@v pynpovevoov 6 Oeds
kal médvrov Tov Seopévov THS peyddns cov ebotrayyvias’ Kai
TaV ayaTévTov uas Kal TOV picovYT@Y Kai TOV évTELAapEVOY
ee ae , oo ae 2A
nuty rols avagios evyerOar brép abrav
Kai ravrés rob Xaod cov prjoOnre Kvpre 6 Oeds Huady Kai
3 5) PA A X 7 f! + ~ la \
éml mdvtas €xxeov TO TAovGLéY Gov EdEos, TaTL Tapéxov TA
= a 2
mpos owTnpiav aithpata Kal ov Hels ovK éuvnpovetoaper Ou
dyvotav 7) AROnv 7 TAHO0s dvopdrov avros pynpdvevooy 6 Oeds
€ ION ¢c 4 XN ¢ 7 ‘ \ 7 ¢ ION
6 eldos ExdoTov Tv HAtkiav Kal Tv mpoonyopiay, 6 «idas
ExaoTov €k kolXlas pntpds avTod' od yap «if Kupic 4 Bondera
~ b] , ¢€ bd ‘ ~ > , € ~
Tév aBonOjtwv, 7 €ATis Tov amndATIopévov, 6 TaY xELLago-
pHévov cwoThp, 6 Tv TAcbvT@Y ApH, 6 Tov voocotvT@Y iaTpéds°
avTos Tols TaoL TA TavTA yEvow 6 «idas ExacToy Kal TO aiTnpa
avTod, oikov Kal Tiv xpelay advtood
€ ~ ~
Pica Kipte tiv médw 4 Thy poviy tabrny Kal macay woAW
kat x@pav ard Awovd Avtpwod celcpod KaTamoyTicpod mTupds
paxaipas emidpouns ddrAopvA@v Kal Eududiov mod€uou

|
.
q

The Liturgy of St. Basil 409

eita éxwvet

> aA ~

Ev rpérois pyjoOnri K'pie rod apy temiokdtrov UY 100 Seivos
dv xdpioa Tails dyiais cov exxAnaolats év eipyivn c@ov evTipov VyLa
pakponpuepevovra Kal 6pOoropobvta Tov Adyov THS chs ddnOeias

Kai & Sidkovos Aéyer pds TH OUpa ods
er wie , , oe, , m na

Tod Scivos TavlepwTadtrou pnTpotroNitov 4 EmloKOTOU sons dv F
kal Umép Tod mpockopifovtos Ta Ayla SOpa TavTa «rd péxpr tod
Kal WavT@y Kal Tacoy

kal & xopds adder
Kai révtev Kai macev
& Se tepevs Emevdxerar pvotiKds

MvijcOnr: Kipie mdéons émioxoras dp0oddgwv trav dpOoro-

potvTrwy Tov Adyov THs ons adrAnOeias’ prvjcOnr. Kipie xara
~~ cal ~ ~ 5] lan

7d wAHOos Trav oikTipp@v cov Kal THS Enns avagkidrynTos
ovyxépnody por mav mAnupérAnpa Exovotdv TE Kal a&kovcLor,

‘ ‘\ 4 \ 2 ‘ ¢ 7 “4 * - ~ c 7
kai pi) Ola Tas Euas auaprias KwAvons TV xaply TOU ayiou

ds bl * ~ 7 oh ¢ 7

gov mvetpatos amd TéV mpokeipévov dHpworv pyyjcOnr. Kivpre

lan 4 ~ b] “~ & \ A e
Tod mpeoButepiov, THs ev XpioT@ Siaxovias Kal mavtos lepati-
Kod Tdyparos Kal pydéva huey KaTaicxvvns Tov KUKAOvYTOV
Sa 4 7 7
TO a&y.ov cou OvotacTHpiov

? a lol

Erioxewat pas &v tH xpnorétnti cov Kipie, emipdvnd
Hpiv év Tois mAovaiois cov oikTippois’ evKpdTous Kal eradedeis
Tovs dépas huiv xdpioat,duBpous elpnvixods TH yh mpos Kaptrogo-
pilav dépnoat, evddynooy Tov oTépavoy Tod EviavTod THS XpNo-
Térntés cov tatcov Ta cxiopata Tav ExkAnolor, TBécoy Ta
dpudypara tay eOvav, Tas THY aipécewy ETavacTdoEls TAX EWS
Kkatddvoov TH dvvdmer TOD ayiov cov mrevpatos’ mdvTas hpas
mpoadeEat eis THY Bacirelav cov viois Pwris Kai viods huépas
b ef ‘ \ oS ee ‘ ‘ X\ > 7 , ¢ ~
avadeiEas’ tiv onv elphynv Kal Thy ov aydnnyv xdplioa Hiv

A > ? ~
Kidpre 6 Ocis judy, mdévra yap aréd@xas piv
expovws

5 N Sian 1f ey , \ a , , y

kai Ods npiv ev évi ordpatt Kai pig Kapdia dogdgew Kai

> a) ‘ , XN X Bg ad ~ ‘
dvupveiy TO TadvTiyov Kal peyadomrperes dvopd cov Tob Ilarpos

=

15

20

30

410 The Byzantine Rite

‘ A fw s ~ ~ ‘ ‘
kat Tod Tiod Kal rob dyfov IIvetparos viv kai del Kai els Tods
alavas Tév aidver

elra émorpéeper mpds Tv OUpav Kal edAoyav A€yer exhdvws

Kai tora ta €dXén Tod peyddov Oeot Kai cwripos huav

’ ~ ~~ ~
5 Inootd Xpiorod pera wdévrov byar,
{THE LORD’S PRAYER)
‘O beds tudv 6 beds Tod cdfew od Huds didakov e&yapto-
Telv cot agiws trip Tav eepyeci@v Gov av Eroinoas Kai TroLels
peO Hua@v? od 6 Oeds Hyav 6 mpocdeEduevos Ta SHpa Taira
10 KaOdpicov Huds ard tavTos poAvopod capkos Kal mvevpaTtos
kai didagov adyiwotvvnv emiredeiv ev GoBw cov iva év xabap@
T® paptupio THs cuvedjoews Hudv bTrodexduevor THY pepida
~ ¢ 7 € ~ “~ € 4 7 \ e ~
TOV aylacpdTov cov évmbGpev TO Aylm odpatt Kal aipate Tod
~ ¢ 7 > \ > 2 “ \ >
XplaTou gov Kal UrrodeEdpevar avTa afiws cxa@pev Tov Xpiorov
15 KaTOLKOUVTAa Ev Tals Kapdiais hua@v Kal yevducOa vads TOU
€ if 4 Ne Q € “A ‘ "4 € ~ D4
ayiov cov mvetpatos, val 6 beds Huay Kai pyndéva hua@v Evoxor
Toons Tov dpiKT@v gov TovT@y Kai émouvpavioy puoTnpiov
x > an a 4 7 ’ vat > 7 > ~
pnde aobevn wry Kai odpate ex Tod avagiws avT@y peTa-
AapBdvew adda dds hyiv péxpt THS Eoxadtyns Hu@v avamvons
+ oP ¢ AY xX ld ~ t 4 > > 5d
20 agiws bmodéxer Pat Tv pepida TaY aylacpdtev cov eis Epddioy
~ b > , / > , ‘\ ; ee ~ -
(ans aiwviov, eis amodoyiav evmpbadeKrov tiv emi Tod poBepod
Biparos Tod xptorod cov bras av Kal Hels peta TadvT@Y TOY
ayiov Tov am’ aidvés co evapecTtnodvT@y yevdpeOa péToxoL

“a > v4 b] ~ °c € 7 ~ b] ~ , 4
TOV alwvioy cov ayabay wy Hroipacas Tois ayana@oi oe Kvpie

25 éxpavynois Tapa Tod tepéws

a 7 € ~ 7 QA 4 > 7
kai Kkatagiwoov iuas O€omoTa peta Tappynoias dkataKpitas Tod-
pav émkadeioOar o& tov érovpdviov Ocdv Ilarépa kai déye

& Aads 76
Ildrep hpav

30 é iepevs éxdaovos

é7t cov €oTiv 7) Baoireia Kai 4 Ovvapis Kai 4 d6ga Tod Ilarpos

kai Tod Tiod Kai Tod ayiov IIvetdparos xr.

The Liturgy of St. Basil Alt

(THE INCLINATION >
Aéorota Kipie 6 matijp tév oixtippa@v Kai beds maons
TapakAnoews TovS WmroKeKALKéTas Gol Tas EéavToY KEedadas
3 Fy e 7 > F 42 > 7 > 2" \ +
evAoynoov a&ylacov evdvvduwooy dxtpwoov, ard TavTos Epyou
Tovnpod amébornooy, tavti d& Epyw dya0@ ctivarpoy Kal Kat-
Pp Ui P pY¢ $4 t
agiwoov adkataxpitas petacyxely TOY axpdvTwY cou TOv’T@Y Kal
~ ? > »/ e “~ > 4 e 7
(woody pvotnpiov eis ddpeow dpaptiay, els TIvedparos aytov
7
kowvoviay,
(THE COMMUNION >

Eira ris peraAnews reXerwOelons kal Tav AotTav yevopevwv dca Kai év TH TOO

Xpvoocrépou Aeroupyia mpocipynrar éevyerar 6 tepeds puoTiKds
Evxapiorotpév cor Képie 6 Oeds tay emi TH petadyjye
Tov ayiwv dxypdvtav abavdrev Kai érovpavioy cov pvotnpiov
\ , SER 2 9 > 7 a. can a eae ~ a
& twxas tiv en evepyecia Kal dylacp@ Kail idcet TOY Yroxyov
kal Tov copdrav nuaov, avtois déomota Toy amdvtev Odds
yevéoOat piv tiv Koweviavy tod aylov cdépatos Kai aipatos
Tov xploTod cov els tictiv dkaTtaioyurToY, eis ayadrny avuTé-

> X\ 4 > Bi ~ XN 4
Kpitov, els mAnopoviv codias, els iaciv uyxns Kal coparos,
eis amotpomiy tmavros évavtiou, eis mepimoinoiw Tov évToA@Y

> b] 4 > 7 7 d \ ~ ~ ?
gov, eis admrodoyiav evrpiadeKTov THY emi TOD poBepod Brpyaros

TOU xpLoToU cov,
{IN THE PROTHESIS)
Evxy év TS ovotethar ta Gyta puotiKds

av ‘ ? ee ’ \ £ ? ,
Hyvorat kai retéheotat doov els tiv Hperépay Stbvapiy
Xpiore 6 Oeds Hpyav 7d THs oHs olkovopias pvoThpiov’ Erxopev
yap Tod Oavdrov cov tiv pyvipny, eidopey THS advacTdaeds cou
M3 4 ’ 7 ~ b 7 ~ b] ?
Tov TUmov, éeverAnTOnpmev THS aTEAEvTHTOV Gov ws, amnrav-

A b] 7 ~ e >, ene la 7 IA
TAapEV THS AKEVMTOV Gov TpUPHsS NS Kal Ev TH MEAAOVTL Alavi
mévras has Katakiwmbjvar evddknoov’ ydpitt Tob dvdpxou cov
matpos Kal Tov d&yiov Kai dyabod Kal (worood cov mvetparos
3s. 2. ‘

viv Kal adel Kal els Tods al@vas TOV aidvey, any.

TéXos ris Oetas Aetroupylas rod peyddou BaorActou.

on

15

bd

fe)

30

5. THE LITURGY OF THE ARMENIANS

(THE VESTING)

While the priest ts vesting the choir sings
this hymn

The hymn of the vesting of the priest

O mystery deep unsearch-
able eternal which hast decked
with splendid glory the hea-
venly dominions, the legions

10 of fiery spirits in the chamber
of LIGHT UNAPPROACHABLE

15

With wonderful power didst
thou create Adam in a lordly
20 image and didst clothe him
with gracious glory in the
garden of Eden, the abode of
delights

25

When the priest will offer the sacri-

fice he must put on vestments privately

on this wise

With the deacon he goes into the vestry
where the vestments are kept

The ministers being vested each accord-
ing to his order, they say in antiphon

Ktzord LET THY PRIESTS BE CLOTHED
WITH RIGHTEOUSNESS AND THY SAINTS
SING WITH JOYFULNESS

Phokh Lorp REMEMBER’ DaAvID
AND ALL HIS TROUBLE
and the rest of Ps. cxxxtt
Glory be to the Father and to the
Son and to the Holy Ghost
Now and ever and world without
end. Amen

The deacon proclaims
Again in peace let us beseech the
Lord
Let us in faith with one accord request
of the Lord that he will bestow
on us the grace of mercy
The almighty God our Lord save and
have mercy
and they say twelve times
Lord have mercy.

a a ee TE eee eee

The Liturgy of the Armenians

Through the sufferings of
thine onlybegotten all crea-
tures are renewed and man
hath again been made immor-
tal, clad in a garment that none
can take from him

O chalice of rain of fire that
wast poured on the apostles in
the holy upperroom, o Holy
Ghost, pour thy wisdom on us
also along with the vestment

HoLiInESS BECOMETH THINE
HOUSE, who ART CLOTHED WITH
MAJESTY. Like as thou art
girt about with the glory of
holiness, so also GIRD uS ABOUT
WITH TRUTH

413

The priest says this prayer
O our Lord Jesus Christ who
DECKEST THYSELF WITH LIGHT AS WITH
A GARMENT, thou didst sHow THYSELF
UPON EARTH in unspeakable humility
and didst CONVERSE WITH MEN, who
wast MADE eternal HIGHPRIEST AFTER

or

“THE ORDER OF MELCHISEDEC and didst

adorn thine holy church: almighty Lord
who hast granted us to put onthe same Ito
heavenly garment, account me worthy,
thine unprofitable servant, at this hour
when I make bold to draw nigh to the
same spiritual service of thy glory, to
be stripped of all mine ungodliness
which is the garment of filthiness and
be adorned with thy light: remove
my wickedness from me and blot out
my transgressions that I be accounted
worthy of the light prepared of thee. 20
Grant me to enter with priestly glory
upon the ministry of thine holy things
in fellowship with them that have
kept thy commandments innocently,
so that I also be found ready for the 25
heavenly marriagefeast with the wise
virgins. there to glorify thee, o Christ,
who didst take away the sins of all
men, For.thou art the holiness of our
souls and thee, o beneficent God, 30
glory dominion and honour befitteth
now and ever world without end.
Amen.
Then the deacons draw near and vest
him saying 3
In peace let us beseech the Lord
Receive save and have mercy
The priest
Blessing and glory be to the Father
and to the Son and to the Holy 40
Ghost now and ever and world with-
out end. Amen
And first he puts the Saghavart upon
his head saying
Lord, put upon me THE HELMET OF 45
SALVATION to fight against THE POWER

al

5

cr

414

Thou who didst spread thy
creating arms to the stars,
strengthen our arms with

5 power to intercede when we
lift up our hands unto thee

10

15 Bind our thoughts as the:

crown wreathes our head and

our senses with the cross-

decked stole woven with gold

and flowers like Aaron’s for
20 the honour of the sanetuary

25

Supreme divine sovereign of

30 all beings, thou hast covered

us with a robe as with love

to be ministers of thine holy
mystery

Heavenly king, keep thy

42 church immovable and main-

tain in peace the worshippers
of thine holy name.

The Byzantine Rite

OF THE ENEMY: by the grace of our
Lord Jesus Christ unto whom is fitting
glory dominion and honour now and
ever and world without end. Amen

For the Schapik
CLOTHE ME, 0 Lord, WITH THE GAR-
MENT OF SALVATION AND WITH THE
ROBE OF gladness and gird me with
vesture of salvation: by the grace

For the Ourar
Clothe my neck, o Lord, with righ-
teousness and cleanse my heart from
all filthiness of sin: by the grace

For the Goti
Let the girdle of faith bound in the
midst of my heart and of my mind
quench in them the thought of im-
purity and may the power of thy
grace abide in them at all times: by

the grace
For the Bazpan

Give strength, o Lord, to my hands
and wash away all my filthiness that
I be enabled to serve thee in cleanness
of mind and body: by the grace

For the Vacas

Clothe my neck, o Lord, with righ-
teousness and cleanse my heart from
all filthiness of sin: by the grace

For the Schourdchar
Lord, of thy mercy clothe me with
a bright garment and protect me
against the wiles of the evil one that
I be accounted worthy to glorify thy
glorious name: by the grace

After putting on all his vestments the
priest says

My souL SHALL BE JOYFUL IN the
Lord, FOR HE HATH CLOTHED ME WITH
A GARMENT OF SALVATION and with
a vesture of gladness: he hath put
upon me a crown AS upon A BRIDE-
GROOM AND hath ADORNED me LIKE
A BRIDE WITH HER JEWELS: by the
grace.

The Liturgy of the A rmenians AI5

(THE PREPARATION OF THE MINISTERS)
Then the priest coming into the middle of the church washes his hands saying
Ktzord | WILL WASH MY HANDS IN INNOCENCY, 0 LorD: AND
SO WILL I GO TO THINE ALTAR
Phokh BE THOU MY JUDGE, 0 LorD, For I HAVE WALKED 5

INNOCENTLY
and the rest of Psalm xxvt

Glory be to the Father and to the Son and to the Holy
Ghost
Now and ever world without end. Amen. 10
The priest
And for the sake of the holy mother of God, o Lord, accept
our supplications and save us
The deacon
Let us make the holy mother of God and all the saints our 15
intercessors with the Father in heaven that he be pleased
to have mercy and in his pity to save his creatures
Almighty Lord our God, save and have mercy

The priest

Receive, o Lord, our supplications through the intercession 20
of the holy mother of God, the immaculate mother of thine
onlybegotten Son, and through the supplications of all thy
saints. Hear us, o Lord, and have mercy: pardon expiate
and forgive us our sins and account us worthy with praises
to glorify thee with thy Son and the Holy Ghost now and ever 25
and world without end. Amen.

Then turning towards the people he says
I confess before God and the holy mother of God and before
all the saints and before you, fathers and brethren, all the sins
I have committed: for I have sinned in thought word and deed 30
and with every sin committed of men: I have sinned, I have
sinned: I pray you request for me of God forgiveness

The { priests| standing by answer
God the potentate have mercy on thee and grant thee for-
giveness of all thy trespasses past and present, deliver thee 35
from those in the time to come, confirm thee in every good
work and give thee rest in the life to come. Amen

416 The Byzantine Rite

The priest answers
God the lover of men set you also free and forgive you all
your trespasses, give you time for repentance and for the
practice of good works and direct also your life in time to
5 come: through the grace of the Holy Ghost the potentate
and merciful unto whom be glory for ever. Amen.

The bystanders
Remember us before the immortal lamb of God
The priest
10 Ye shall be remembered before the immortal lamb of God.

The clerks then say Ps. c in antiphon

O BE JOYFUL IN THE LORD ALL YE LANDS
Glory be. Now and ever.

The deacon
15 Through the holy church let us beseech the Lord that through
her he will deliver us from sins and save us through the
grace of his mercy
Almighty Lord our God, save and have mercy
The priest
20 In the midst of this temple and in the presence of these
divine and bright holy signs and holy place, bowing down
in fear we worship, we glorify thine holy marvellous and
triumphant {Resurrection} and unto thee with the Father and
the Holy Ghost we offer blessing and glory now and ever
25 and world without end. Amen -
The priest saying Ps. xlii in antiphon with the deacon goes up to the altar

Ktzord I WILL GO UNTO THE ALTAR OF GOD EVEN UNTO THE
GoD OF MY JOY AND GLADNESS

The deacon
30 Phokh GIVE SENTENCE WITH ME, O GOD, AND DEFEND MY
CAUSE AGAINST THE UNGODLY PEOPLE

and the rest of Ps. xliit
Glory be. Now and ever.

The deacon
35 Again in peace let us beseech the Lord

The Liturgy of the Armenians 417

Let us bless the Father of our Lord Jesus Christ who hath
vouchsafed unto us to stand in this place of praise and
to sing spiritual songs

Almighty Lord our God, save and have mercy

The priest

In this abode of holiness and in this place of praise, the
dwelling of angels and expiatory of men, in presence of these
divine and bright holy signs and holy place, bowing down in
fear we worship, we bless and glorify thine holy marvellous
and triumphant {Resurrection} and unto thee with the Father
and the Holy Ghost we with the host of heaven offer blessing
and glory now and ever and world without end. Amen.

Tf the celebrant be a bishop he shall draw over his breast the venerable emiphoron :
and approaching to the table of gifts and falling on his knees with copious flow
of tears, he shall say, silently and without whispering, prayers to the Holy Ghost

who 1s the dispenser of the work
Prayer of S. Gregory of Narek (the 33rd chap. of his Book of prayer |

O almighty beneficent lover of men, God of all, creator of all things visible
and invisible, saviour and preserver, provider and peacemaker, mighty Spirit
of the Father, we entreat thee with open arms with loud groanings of prayer
in thine awful presence: we draw nigh in great fear and trembling to offer
this reasonable sacrifice, first to thine unsearchable power, being as thou art
sharer in throne, in glory and in creation with the unchangeable majesty of
the Father and searcher as thou art also of the hidden deep mysteries of the
almighty will of the Father of Emmanuel who sent thee, who is the saviour
and quickener and creator of all. Through thee was made known to us the
threefold personality of God undivided, whereof thou art known as one, o thou
incomprehensible. By thee and through thee did the offspring of the patri-
archal family of old, called seers, declare aloud and clearly things past and
things to come, things wrought and things. not yet come to effect. Thou,
o energy illimitable whom Moses proclaimed Sprrir or GoD MOVING ON THE
FACE OF THE WATERS, by thine immense brooding and by thy tender sheltering
of the new generations under the overspreading of thy wings madest known
the mystery of the font : who after the same pattern spreading first the liquid
element as a veil on high didst in lordly wise form out of nothing, o mighty,
the complete natures of all things that are. By thee all creatures made by
thee shall be renewed at the resurrection, the which day is the last of this
existence and the first of the land of the living. Thee also did the firstborn
Son, thy fellow and of the same essence with the Father, in our likeness, obey

15

20

25

30

with oneness of will, as he did his Father. Thee he announced as the true 40

God equal and of the same substance with his mighty Father: he declared

that blasphemy against thee should never be forgiven, and stopped the

impious mouths of thy gainsayers as fighters against God, while he the just
Ee

i § ae

418 The Byzantine Rite

and spotless saviour of all forgave his own accusers, even he wHO was
DELIVERED FOR OUR SINS AND ROSE AGAIN FOR OUR JUSTIFICATION. Unto him
be glory through thee, unto thee be praise with the Father almighty world
without end. Amen
5 It shall again be repeated to the same effect until confidence through upward
contemplation of light be wonderfully certified and revealed, the bishop again
announcing a second peace

We entreat and beseech with sighs and tears from all our souls thy glorious
creatorship, o incorruptible uncreated timeless merciful Spirit, who art our
10 advocate with the Father of mercies WITH GROANINGS UNUTTERABLE, who
keepest the saints and cleansest sinners and makest them temples of the living
and saving will of the most high Father: set us now free from all unclean
deeds that are not conformable to thine indwelling, that the light of thy grace
which ENLIGHTENETH THE EYES OF OUR MIND be not quenched within us, for
that we are taught that it is by prayer and the incense of a godly life that we
are united with thee. And forasmuch as one of the Trinity is being offered
and another accepteth, wellpleased in us through the reconciling blood of his
firstborn Son, do thou receive our supplications and make us an habitation
unto honour with every preparation for partaking of the heavenly lamb and
20 for receiving without punishment of damnation this manna of life, of new
salvation, that maketh immortal. And let our every offence be consumed by
this fire, like as was the prophet’s by the live coal brought in the tongs, that

in all thy mercy may be proclaimed as the Father’s lovingkindness manifested
through the Son, who brought the prodigal son into the inheritance of his
25 father and directed harlots to the heavenly kingdom, the bliss of the righteous.
Yea, yea, I also am one of them: receive me also with them as requiring
great lovingkindness and save me by thy grace who have been purchased by
the blood of Christ: that in all this and in all thy godhead be made manifest
unto all, which is glorified together with the Father in like honour with one

-_
wr

30 will and in one power of praise
The deacon proclaims
Sir, give a blessing
The bishop aloud
For thine is the clemency, the power, the mercy, the strength
35 and the glory world without end. Amen.

(THE PROTHESIS)

[The curtain is drawn to and so remains during the whole prothesis |

Meanwhile the clerks sing a meghedi Then the celebrant comes to the table
proper to the day or else the following Of gifts where the protodeacon brings the
40 which is the Hymn of Censing wafer and the celebrant takes tt and

In this abode of votive offer- sande toniing pent xe:
In remembrance of our Lord Jesus

ings in the Lord’s temple christ

a

The Liturgy of the Armenians

assembled together for the
mystery of worship and -sup-
plication for the holy sacri-
fice, here round about in the
upper hall of this altar we form
a choir, with sweet spices
Favourably receive our pray-
ers as the savour of sweet-
smelling incense, myrrh and
cinnamon
Keep firm us who offer it to
thee to serve thee now and
ever in holiness
Through the intercession of
thy virgin mother accept the
supplications of thy ministers

419

Then taking the wine he pours it in
the form of a cross into the chalice
saying
For the remembrance of the saving
dispensation of the Lord God and our

Saviour Jesus Christ

on

Then he says privately this prayer of
S. John Chrysostom

O Gop, EVEN oUR own Gop, who
didst SEND FoRTH the heavenly bread, 10
the food of the whole world, our Lord
Jesus Christ, TO BE A SAVIOUR RE-
DEEMER and benefactor, To BLESS and
to sanctify us: do thou, o Lord, thyself
bless now ofa this presentation: receive 15
it on thine heavenly table. Remem-
ber, good and lover of man as thou
art, both them that offer it and them
for whom it is offered, and keep us
without rebuke in the priestly minis- 20
tration of thy divine mysteries. For
holy and glorious is the most honour-
able majesty of thy glory, of the
Father and of the Son and of the
Holy Ghost, now and ever and world 25
without end. Amen.

Then he covers {the oblation) saying

THE LorpD IS KING AND HATH PUT
ON GLORIOUS APPAREL

and the rest of Psalm xcitt 30

Glory be. Now and ever.

Then he burns incense saying

I offer incense before thee, o Christ,
a spiritual fragrance: receive it for
a sweetsmelling savour on to thine 35
holy heavenly and immaterial place
of offering: do thou in its stead send
upon us the graces and gifts of thine
Holy Spirit: for unto thee we offer
glory with the Father and the Holy 40
Ghost now and ever and world with-
out end. Amen.

E€ 2

420 The Byzantine Rite

O Christ who with thy blood
hast made thy church brighter
than the heavens and _ hast
appointed within her after
5 the pattern of heavenly hosts
orders of apostles prophets
and holy teachers: we, priests
deacons readers and clergy
assembled here, burn incense
10 before thee as Zachariah did
of old
Accept from us our prayers
which we offer with the incense,
like the sacrifice of Abel, of
15 Noah and of Abraham

Through the intercession of
thine heavenly hosts maintain
ever firm the throne of
the Armenians
20 The Flymn of the church
REJOICE GREATLY, 0 ZION,
DAUGHTER Of light, holy mother-
churchwith thy children: adorn
and embellish thyself, o fair
25 spouse and heavenlike sanc-
tuary, for the anointed God,
being of being, is ever sacri-
ficed in thee unconsumed. in
reconciliation of the Father
3° and distributeth his own body
and blood in expiation of us
for the fulfilment of his dis-
pensation
May he grant forgiveness to
35 the founder of this temple
The holy church confesseth
the pure virgin Mary mother
of God, from whom hath been

Then the curtain is drawn aside and
the priest comes down censing into the
midst of the church along with the
deacons and censes the church and the
people and then returning bows three

times to the altar.

The Liturgy of the Armenians 421

given us the bread of immor-

tality and the cup of rejoicing.

Give ye him blessings in
spiritual songs.

{ ENARXIS) 5
The protodeacon standing in the midst of the church proclaims
Sir, give a blessing
The priest aloud
BLESSED BE THE KINGDOM of the Father and of the Son
and of the Holy Ghost now and ever and world without ro
end. Amen
The clerks say the Shamamout according to the proper of the day
{ On ordinary Sundays
Onlybegotten Son and Word, God and immortal being, thou
who didst endure to take flesh of the holy mother of God 15
and evervirgin: thou unchangeable didst become man and
wast crucified: o Christ our God, thou by death didst overcome .
death, thou one of the holy Trinity, glorified with the Father
and the Holy Ghost: save us}

The deacon proclaims 20
Again in peace let us beseech the Lord
Receive save and have mercy
Sir, give a blessing
The priest
Blessing and glory be to the Father and to the Son and to 2s
the Holy Ghost now and ever and world without end: Amen
Peace >& be to all
The clerks
And with thy spirit
The deacon 30
Let us worship God
The clerks
Before thee, o Lord
The priest aloud
Lord our God whose power is unsearchable and _ thy 35
glory incomprehensible, whose mercy is unmeasurable and thy

422

The Byzantine Rite

clemency boundless: look down according to thine abundant

love towards mankind upon thy people and upon this holy

temple and abundantly perform thy mercy and pity on us and

on them that pray with us: for unto thee is fitting glory dominion
s and honour now and ever and world without end. Amen

Then the clerks sing the psalm and
hymn appointed for the day
af THE LorD IS KING AND HATH
PUT ON GLORIOUS APPAREL

10 Christ the king, consubstan-
tial with the Father, who for
us hast been made man of the
holy virgin

King of glory, o Christ,

15 glory to thee

Thou who by voluntary
death hast slain death and by
thine incorruptible resurrec-
tion hast renewed the world

20 King of glory, o Christ,

glory to thee}

25

30

While they sing the priest says privately

Lord our God, SAVE THY
PEOPLE AND BLESS THINE_IN-
HERITANCE, guard the fulness
of thy church, sanctify them
that in LOVE come to greet
THE BEAUTY OF THINE HOUSE:
glorify us, o Lord, by thy
divine power and forsake not —
them that put their trust in
thee: for thine is the power
and the dominion and the glory
world without end. Amen

Peace be to all

Thou that didst teach us
all to pray thus in common
and with one accord and didst
promise to grant the requests
of TWO OR THREE GATHERED
TOGETHER IN thy NAME: fulfil
now the petitions of thy ser-
vants AS SHALL BE MOST EXPE-
DIENT FOR THEM, granting us
in this world the knowledge of
thy truth and in the world to:
come life everlasting : for thou,
o God, art good and a lover of
man and unto thee is fitting
glory dominion and honour
world without end. Amen

2 One of the eight alternatives appointed for ordinary Sundays.

The Liturgy of the Armenians

Glory be to the Father and
to the Son and to the Holy
Ghost

Now and ever and world
without end. Amen

{Thou who by thy lifegiving
blood hast enlightened the holy
church, we sing to thee with
angels saying

King of glory, o Christ,
glory to thee}

423

Then while the clerks give glory they
all bow before the sanctuary and the
priest bowing to the holy table says pri-
vately the prayer following

Lord God who hast dis-
posed in heaven the troops
and armies of angels and arch-
angels for the ministry of thy
glory, cause that along with our
entrance there be an entrance
of holy angels ministering with
us and with us glorifying thy
goodness

The deacon proclaims

Sir, give a blessing

The priest aloud
For thine is the power and the dominion and the glory for

ever. Amen.

{MASS OF THE CATECHUMENS)

(THE LITTLE ENTRANCE)

Then they kiss the holy table and the deacon proclaims

Proschimen

Then one of the deacons takes up the holy Gospel {| from the altar and going round
the altar offers the book to one of the people to kiss |

The clerks sing the proper Trisagion
of the feast
Holy God
holy and mighty
holy and immortal
who {didst rise from death }
have mercy upon us

Holy God
holy and mighty
holy and immortal
who {didst rise from death}
have mercy upon us

The priest says privately
Hoty God who DWELLEST IN THE
HOLY PLACE and with the song of
the trisagion the seraphim praise thee
and the cherubim glorify and all the

20

heavenly hosts adore thee: thou who 30

didst out of nothing bring all creatures
into being, who didst make man AFTER
thine Own IMAGE AND LIKENESS and
didst adorn him with all thy graces

and didst teach him to seek wisdom 35

and good understanding and didst not
pass over the sinner but didst ordain
for him repentance unto salvation;
thou hast vouchsafed unto us thine

424 The Byzantine Rite

Holy God
holy and mighty
holy and immortal
who {didst rise from death}
. have mercy upon us,

Then the deacon proclaims
20 Again in peace let us beseech
the Lord
The clerks
Lord have mercy

For the peace of the whole

25 world and for the stability

of the holy church let us
beseech the Lord

humble unworthy servants in this
hour to STAND BEFORE THE GLORY of
thine holy altar and to offer thee
the worship and praise that is due.
Receive. o Lord, out of the mouth of
us sinners the hymn of the trisagion
and keep us by thy goodness, forgive
us all our trespasses voluntary and
involuntary, sanctify our souls and
minds and bodies and grant us To
SERVE THEE IN HOLINESS ALL THE DAYS

OF OUR LIFE: through the intercession

of the holy mother of God and of all
thy saints who since the world began
have been wellpleasing unto thee: for
holy art thou, o Lord our God, and
unto thee is fitting glory dominion and
honour now and ever and world with-
out end. Amen.

Meanwhile the priest with open arms
says this prayer privately

O Lord our God, accept the fervent
supplications of thy servants: have
mercy upon uS AFTER THY GREAT
GOODNEss: send down thy compas-
sion on us and on all this people
that awaiteth the abundant mercy
which is of thee

For all the holy and orthodox bishops let us beseech the Lord
For the long life of our patriarch lord WN and for the salvation
30 of his soul let us beseech the Lord
For the doctors priests deacons clerks and for every order of
the church’s children let us beseech the Lord
For religious kings and Godloving princes, their generals and
their armies let us beseech the Lord
35 For the souls of them that rest in death, who are fallen asleep
in Christ in the true and orthodox faith let us beseech the

Lord

The clerks

Lord remember and have mercy

ee 1)

The Liturgy of the Armenians 425

Again in unity for our true and holy faith let us beseech the

Lord -
The clerks

Lord have mercy

Let us commit ourselves and one another unto the Lord the 5

almighty God
The clerks

Let us, o Lord, be committed
| unto thee
HAVE MERCY UPON Us, 0 Lord our GoD, AFTER THY GREAT Io
GOODNESS. Let us all say with one accord
The clerks

Lord have mercy

Lord have mercy

Lord have mercy 15

The deacon proclaims
Sir, give a blessing
The priest aloud

For albeit thou art God, thou art merciful and a lover of man,
and unto thee is fitting glory dominion and honour now and 20
ever and world without end. Amen.

Then he kisses the altar and goes and sits on the steps.

{THE LECTIONS)
Then the clerks begin to sing the Saghmos Jashou appointed for the day

{TuHou, 0 GoD, ART PRAISED IN SION 25
AND UNTO THEE SHALL THE VOW BE PERFORMED IN JERUSALEM}.

Then the Prophet ts read

{HEAR, 0 HEAVENS... . YOUR HANDS ARE FULL OF BLOOD
Isa. t 2-15},
Then the clerks sing the Mesedi 30
Kteord {HOLY IS THY TEMPLE WONDERFUL IN RIGHTEOUSNESS

Phokh THOU, 0 GoD, ART PRAISED IN SION
AND UNTO THEE SHALL THE VOW BE PERFORMED IN JERUSALEM}.

Then the Apostle is read

{ LET NOT SIN THEREFORE REIGN .... ETERNAL LIFE THROUGH 35
Jesus Curist ouR Lorp Rom. vi 12-23}.

Io

20

25

30 and earth, of things visible and invisible.
Jesus Christ, the Son of God begotten of God the Father, only- —

426

{AT THAT TIME JESUS WENT ON THE SABBATHDAY .
OF THE SABBATHDAY S. Matt. xii 1-8}

The Byzantine Rite

The clerks sing the Alelou Jashou
Alleluia Alleluia

{LorD THOU HAST BECOME GRACIOUS UNTO THY LAND
THOU HAST TURNED AWAY THE CAPTIVITY OF JACOB}.

The deacon proclaims
Orthi
The priest
Peace & be to all
The clerks
And with thy spirit
A deacon
Hearken with fear
The deacon
The holy Gospel according to { Matthew}
The clerks
Glory be to thee, o Lord our God
The deacon
Proschimen
The clerks
God speaks

Then the deacon reads the holy Gospel

and at the end of it the clerks say
Glory be to thee, o Lord our God.

{MASS OF THE FAITHFUL)

{<THE CREED)

Aud after this the deacon says the Nicene creed in full

. EVER

We believe in one God the Father almighty, maker of heaven

And in one Lord

COCO ee

SS Se aT eo.

begotten, that is, of the essence of the Father: God of God,
Light of Light, very God of very God, an offspring and not —
a thing made: of the very nature of the Father: by whom all —

The Liturgy of the Armenians 427

things were made in heaven and upon earth, both visible and
invisible: who for us men and for our salvation came down
from heaven and was incarnate, was made man, was born
perfectly of the holy virgin Mary by the Holy Ghost, by whom
he took body soul and mind and everything that is in man, truly
and not in semblance: who having suffered, been crucified and
buried and rising again the third day, ascending into heaven
in the same body, sat down at the right hand of the Father:
he shall come again in the same body and in the glory of the
Father to judge the quick and the dead: whose kingdom shall
have no end. We also believe in the Holy Ghost uncreated
and perfect who spake in the law and in the prophets and
in the gospels, who came down upon the Jordan, preached
4the apostle? and dwelt in the saints. We also believe in
one only universal and apostolic church: in one baptism,
in repentance?, in propitiation and forgiveness of sins: in the
resurrection of the dead, in the everlasting judgment of souls
and bodies, in the kingdom of heaven and in the life ever-
lasting

But those who say there was when the Son was not, or that
there was when there was no Holy Ghost, or that they came
into being out of nothing, or who say that the Son of God
or the Holy Ghost be of a different essence and that they be
changeable or alterable, such doth the catholic and apostolic
holy church anathematize

The deacon procaims
Sir, give a blessing

The priest says after S. Gregory the Illuminator

But we will glorify him who was before all worlds by adoring
the holy Trinity and the one godhead of the Father and of the
Son and of the Holy Ghost now and ever and world without
end. Amen.

® So printed editions and some mss, Other mss. and Nerses iii (cent. vii) have
‘jn the apostles.’ Nerses of Lampron (cent. xii) implies both forms. See
Catergian De fidei symbolo quo Arment utuntur Viennae 1893, p. 15.

> On ‘baptism of repentance’ as probably the original reading see Catergian
0. c. p. 16.

5

_

°

~
on

i)

ie)

20

428

The Byzantine Rite

<THE PRAYERS)

The deacon proclaims
Again in peace let us beseech

the Lord
The clerks

Lord have mercy

Again in faith let us beseech
and request of the Lord
God and of our Saviour
Jesus Christ at this hour

of worship and of prayer,

that he will make us
WORTHY OF ACCEPTATION,
that the Lord _ will

hearken to the voice of
our supplications, that he
will receive the requests
of our hearts, forgive our
trespasses and have mercy
upon us.

While they sing the priest says this
prayer privately

O our Lord and Saviour
Jesus Christ who art great in
mercy and abundant in gifts of
thy bounty: thou who at this”
hour of thine own will didst
endure the sufferings of the
cross and of death on account
of our sins and didst abun-
dantly grant the gifts of thine
Holy Spirit on the blessed
apostles : make us also, o Lord,
we beseech thee, partakers of
thy divine gifts, of the for-
giveness of our sins and of
receiving the Holy Ghost

May our prayers and requests at all times enter

into the presence of his great majesty and may he grant
us united in one faith to labour in good works in

righteousness

That he will bestow on us his grace of mercy

25 May the almighty Lord save and have mercy

30

The clerks
Save us, o Lord

That we may pass in peace this hour of the sacrifice and the
day now before us let us ask of the Lord

The clerks
Grant it, o Lord

The angel of peace to guard our souls let us ask of the Lord

The expiation and forgiveness of our sins let us ask of the

Lord

35 The great and powerful strength of the holy cross for the help
of our persons let us ask of the Lord

bt Tha!

The Liturgy of the Armenians 429

Again in unity for our true and holy faith let us beseech the

Lord nm
The clerks

Lord have mercy

Let us commit ourselves and one another unto the Lord the 5

almighty God
The clerks

Let us, o Lord, be committed
unto thee
HAVE MERCY UPON Us, 0 Lord our Gop, AFTER THY GREAT 10
GOODNESS. Let us all say with one accord
The clerks
Lord have mercy
Lord have mercy
Lord have mercy 15

The deacon proclaims
Sir, give a blessing
The priest aloud
That so we be accounted worthy to praise and glorify thee
with the Father and the Holy Ghost now and ever world 20
without end. Amen.

{THE INCLINATION)

The priest
Peace > be to all
The clerks 25
And with thy spirit
The deacon
Let us worship God

The clerks
Before thee, o Lord — 30
The priest aloud 3
With thy peace, o Christ our Saviour, WHICH PASSETH ALL
UNDERSTANDING and words, defend us and keep us fearless
from all evil, enrol us among thy TRUE WORSHIPPERS who
WORSHIP thee IN SPIRIT AND IN TRUTH: for unto the allholy 35

430

Trinity is fitting glory dominion and honour now and ever

and world without end

Blessed be our Lord Jesus Christ.

The Byzantine Rite

Amen

The deacon proclaims

5 Sir, give a blessing

The priest makes the sign of the cross over the people saying aloud
The Lord God bless >& you all
The clerks
Amen.

10 (THE GREAT ENTRANCE)
The priest takes off his saghavart: if —

The deacon
Let none of the catechumens,
none of little faith, none
of the penitents nor of the
15 unclean draw nigh to this
_ divine mystery.

The clerks
The body of the Lord and the
blood of the Saviour are set
20 forth: the heavenly hosts sing
unseen and say with unceasing
voice
Hoty HOLY HOLY LorRD oF
HOSTS

25 The deacon
Sing unto our Lord God, ye
clerks, spiritual songs with
sweet voice
Then the clerks shall sing the Hagiology
30° according to the proper of the day
{ For Palm Sunday, Pentecost, the

Church and the feast of the Angels and
Sor other sundays

With the angelic order, o God,
35 thou hast filled thine holy
church. THOUSAND THOUSAND
archangels STAND BEFORE THEE

a bishop he takes off his emitphoron as
well: and then he bows before the holy
table and prays in secret

None of us that are bound by
FLESHLY passions and Lusts is worthy
to approach thy table or to serve thy
kingly glory: for to minister to thee
is a great thing and a fearful even for
the heavenly hosts themselves. Yet
through thy measureless goodness
thou, infinite Word of the Father,
wast made man and didst appear as
our highpriest, and as lord of all
didst commit unto us the priesthood
for this ministry and unbloody immo-
lation, for that thou art the Lord our
God who rulest over things in heaven
and things on earth, who sittest on
the cherubic throne, o lord of seraphim
and KING OF IsRAEL, who alone art
HOLY and DWELLEST IN THE HOLY
PLACE. I beseech thee who alone
art good and ready to hear, look upon
me thy sinful and unprofitable servant
and cleanse my soul and my mind
from all filthiness of the evil one and
by the power of thine Holy Spirit
enable me, that have been clothed
with the grace of the priesthood, to
stand at this holy table and to sacri-
fice thine immaculate body and thy

The Liturgy of the Armenians 431

AND TEN THOUSAND TIMES TEN Precious blood. I entreat thee with
THOUSAND angels MINISTER neck bowed down, turn not thy face

= away from me and reject me not from
unTo thee, o Lord: yet thou d ?

: among thy servants, but vouchsafe that
art wellpleased to accept praise these gifts be offered unto thee by me

from men in mystic song a sinner and unworthy servant: for
Hoty HoLy HOLY LorpD oF thou art he that offereth and is offered,
that receiveth and giveth, o Christ our
HOSTS}
God, and to thee we offer glory with
thine eternal Father and thine allholy 10
and good Spirit now and ever and
world without end. Amen

on

Meanwhile the gifts are removed [by a deacon) to the table

[In some churches and on some days the following is done. When the hagiology
is finished as they come burning incense to the holy mystery the deacon proclaims 15
IN THEM. HATH HE SET A TABERNACLE FOR THE SUN WHICH
COMETH FORTH AS A BRIDEGROOM OUT OF HIS CHAMBER
The clerks
AND REJOICETH AS A GIANT TO RUN HIS COURSE
The deacon
We who the cherubim
The clerks
mystically figure forth

20

then coming towards the east the
deacon says 25
CasT UP AN HIGHWAY FOR
HIM THAT RIDETH UPON THE
HEAVEN OF HEAVENS TOWARDS

and sing the thriceholy hymn Gea ae 30

to the lifegiving Trinity
then coming towards the south the
deacon says
GoD SHALL COME FROM THE
SOUTH AND THE HOLY ONE 35

FROM MOUNT PaARAN
lay we aside all worldly cares
then coming to the steps of the altar
the bearer of the holy mystery says at-
tentively 40
LirtT UP YOUR HEADS, O YE

432 The Byzantine Rite

GATES, AND BE YE LIFT UP, YE

EVERLASTING DOORS, AND THE
KING OF GLORY SHALL COME IN

The celebrant censes and says
5 WHo IS THE KING OF GLORY?
THE LorD STRONG AND MIGHTY,
EVEN THE LORD MIGHTY IN

BATTLE
that we may receive
10 the king of all ee
LIFT UP YOUR HEADS, O YE
GATES: YEA LIFT THEM UP, YE
EVERLASTING DOORS, AND THE
15 KING OF GLORY SHALL COME IN

The priest
WHo Is THE KING OF GLORY?
Tue Lorp oF HOSTS
and solemnly represent

20 the order of the angels
The deacon

THIS IS THE KING OF GLORY
Then the celebrant receives the gifts from the hands of the deacons and with
them makes the sign of the cross towards the people saying
BLESSED IS HE THAT COMETH IN THE NAME OF THE LorD
The clerks
Alleluia].

And the priest burns incense.

dS
on

And he washes his hands saying
30 | WILL WASH MY HANDS IN INNOCENCY, 0 LorD, AND SO WILL
I GO TO THINE ALTAR.

The deacon A prayer of Athanasius
Again in peace let us beseech Lord God of hosts and maker
the Lord of all beings, who didst bring
35 The clerks all things into existence out

Lord have mercy of nothing, who also in love
Again in faith and purity let us towards mankind didst honour

i
|
‘

The Liturgy of the Armenians 433

stand in prayer with awe
before the holy table of
God: not with scruple or
offence, not with guile or
fraud, not with wiles or
deceit, not with doubt and

not with little faith: but .

with a right conversation,
a pure mind, a single
heart, a perfect faith, being
filled with love, full and
overflowing with all good
works let us stand in
prayer before the holy
table of God and find
the grace of mercy in
the day of his appearing
and at the second coming
of our Lord and Saviour
Jesus Christ. May he save
and have mercy
The clerks
Save, o Lord, and have
mercy

our earthly nature by raising
us to the estate of ministers
of so awful and inexplicable
a mystery: thou, o Lord to
whom we offer this sacrifice,
accept from us this presenta-
tion and consummate it into
the mystery of the body and
blood of thine onlybegotten
and grant this bread and cup
for a remedy of forgiveness of
sins to us that taste of it

The deacon proclainis
Sir, give a blessing

The priest aloud

Through the grace and love towards mankind of our Lord and
Saviour Jesus Christ with whom unto thee, o Father, and to
the Holy Ghost is fitting glory dominion and honour now and 30
ever and world without end. Amen.

{THE KISS OF PEACE)
The priest
Peace be > with you all
The clerks
And with thy spirit
Ff

5

10

20

35

434 The Byzantine Rite
The deacon
Let us worship God
The clerks
Before thee, o Lord
5 The deacon

GREET YE ONE ANOTHER WITH AN HOLY Kiss and those among
you that are not able to partake of this divine mystery
go without the doors and pray

; The clerks
10 Christ hath been manifested amongst us: God, which is, hath
seated himself here: the peace hath been proclaimed, this holy
greeting hath been enjoined: the church hath become one soul,
_ the kiss hath been given to be a BOND OF PERFECTNESS: enmity
_ hath been removed and love been spread abroad
15 Now, o ye ministers, raise your voice and bless with one
accord the united godhead unto whom seraphim sing
the hallowing song
Meanwhile they kiss the holy table and one another

On festivals some add this
20 The deacon
Ye who with faith stand before the holy royal table, see the
king Christ sitting and surrounded with the heavenly

hosts
The clerks

25 We lift our eyes upwards and implore on this wise saying
Remember not our sins but in thy compassion expiate them
With the angels we bless thee
and with thy saints, o Lord, we give thee glory.

<ANAPHORA)
The deacon
Stand we with awe, stand we with fear, stand we well
and look upwards with good heed
The clerks
To thee, o God
The deacon
Christ the Lamb of God is offered in sacrifice

30

35

eae

+, es:

The Liturgy of the Armenians 435

The clerks
Mercy and peace and a sacrifice of praise

(THE THANKSGIVING)
The deacon
Sir, give a blessing ) 5
The priest
The grace, the love and the divine sanctifying power of the
Father and the Son and the Holy Ghost be with you »% and

with all
The clerks 10

Amen and with thy spirit
The deacon
The doors, the doors
With all wisdom and caution

Lift up your minds with divine fear 15
The clerks
We lift them up unto thee, o Lord almighty
The deacon
And give thanks unto the Lord with the whole heart
The clerks 20

It is MEET and right

On festivals in some places the deacon adds
And we give thee thanks, o Christ, for the true salvation
always and everywhere, through which the hosts praise
thy marvellous {Resurrection}, the seraphim tremble 25
and the cherubim shudder and the supreme powers
in heaven make a choir and shout with sweet voice
and say
While they sing the priest says privately with clasped hands the prayer following
It is very meet and right with earnest diligence always to 30
adore and glorify thee, Father almighty, who by thine immaterial
and fellowcreator Word didst remove the hindrance of the
curse: who having made the church his own people reckoned
all those who believe in thee his property and was pleased to
dwell among us in a material nature taken by dispensation 35
from the virgin and as a divine architect framed a new work,
| F f 2

436 The Byzantine Kite

making earth into heaven: for that he before whom even the

legions of watchers endured not to stand, awestruck at the

dazzling and UNAPPROACHABLE LIGHT of the godhead, even he

became man for our salvation and granted to us to join the
5 spiritual choirs of the inhabiters of heaven

The deacon proclaims
Sir, give a blessing
The priest aloud
and with seraphim and cherubim to frame songs in hallowing
to concert and with boldness to shout and cry aloud with them

and say
The clerks

Hoty Hoty HOLY Lorp Gop oF HosTs
heaven and EARTH are FULL OF thy GLORY

15 Blessing in the highest

BLESSED art thou THAT didst come and COMEST
IN THE NAME OF THE LORD

HosANNA IN THE HIGHEST

While they sing the priest says privately with his arms extended
2o Hoy HoLy HoLy art thou truly and allholy: and who is
he that will presume to compass in words thine infinite out-
flowings of lovingkindness towards us? Thou who from of
old in divers manners didst take care of and comfort man fallen
in sin, by prophets, by giving the law, by priesthood and the
25 typical offering of kine, but in these last days, having torn up
utterly the sentence of condemnation touching all our debts,
didst give us thine onlybegotten Son, both debtor and debt,
immolation and anointed, lamb and bread of heaven, highpriest
and sacrifice: for he it is that distributeth and himself that
30 is distributed in the midst of us without ever being con-
sumed. For having been made man truly and not in sem-
blance and becoming incarnate by union without confusion
from the mother of God and holy virgin Mary, he journeyed
through life with all the passions of our human life with-
35 out sin and of his free will came to the cross whereby he
gave life to the world and wrought salvation for us. Then
TAKING THE BREAD in his holy divine immortal immaculate

q

se dita tin aime th tie) i i Oi i a ee

The Liturgy of the Armenians 437

and creative hands he BLESSED, GAVE THANKS, BRAKE IT AND
GAVE IT TO his chosen and holy piscip_es sitting at meat with

him SAYING
The deacon

Sir, give a blessing 5
The priest aloud
TAKE EAT: THIS IS MY BODY WHICH Is distributed ror you and
for many for the expiation and remission of sins
The clerks
Amen 10
The priest privately
LIKEWISE TAKING THE CUP he blessed, GAVE THANKS, drank
and GAVE to his chosen and holy disciples sitting at meat with

him SAYING
The deacon 15

Sir, give a blessing
The priest aloud
DRINK YE ALL OF THIS: THIS IS MY BLOOD OF THE NEW
TESTAMENT WHICH IS SHED FOR YOU AND FOR MANY FOR THE
expiation and REMISSION OF SINS 20
The clerks
Amen

Heavenly Father who didst give thy Son unto death for our
sakes as debtor of our debts, we beseech thee through the
shedding of his blood, have mercy on thy rational flock 25
The priest privately
And thy good onlybegotten Son delivered us the command-
ment always to DO THIS IN REMEMBRANCE OF him, and having
descended into the nether abode of death in the body which
he took of our nature and having broken asunder with might 30
the bolts of hell, made thee known unto us THE ONLY TRUE
Gop, God of quick and dead.

<THE INVOCATION)
And he takes the gifts in his hands and says privately

We therefore, o Lord, presenting unto thee according to 35
this commandment this saving mystery of the body and blood
of thine onlybegotten, do remember the saving sufferings he

438 The Byzantine Rite

endured for us, his lifegiving crucifixion, his burial of three
days, his blessed resurrection, his divine ascension and his
session at thy righthand, o Father, and we confess and bless
his fearful and glorious second coming
5 The deacon
Sir, give a blessing
The priest then raising the gifts a little offers them unto the Father, and
then he places them on the holy table saying aoud
And we offer unto thee thine own of thine own in all and
10 for all
The clerks
In all things: thou art blessed, o Lord
We bless thee, we praise thee, we give thanks to thee
and we beseech thee, o Lord our God
15 While they sing the priest says privately with open arms

We do indeed praise thee and give thanks unto thee, o Lord

our God, continually, who passing over our unworthiness hast
made us ministers of this fearful and unspeakable mystery, not
for any good works of ours, whereof we are wholly bereft and
20 always find ourselves utterly destitute: but ever trusting in
thine overflowing indulgence we presume to approach the
ministry of the body and blood of thine onlybegotten our Lord
and Saviour Jesus Christ, unto whom is fitting glory dominion
and honour now and ever and world without end. Amen
25 The deacon proclaims
Sir, give a blessing
The priest aloud
Peace be with you all

The clerks

30 And with thy spirit
The deacon

Let us worship God
The clerks

Before thee, o Lord
35 on of God, sacrificed for our reconciliation to the Father,
thou art being distributed among us for bread of life: through
the shedding of thine holy blood, we beseech thee have mercy
on the flock saved by thy blood

© ti 8 eel Be

The Liturgy of the Armenians 439

While they sing the priest humbling himself bows to the holy table and says
~ privatety
We adore and we beseech and ask thee, 0 good God, send
upon us and upon these gifts here set forth thy coeternal and
consubstantial Holy Spirit 5
then the deacon standing close to the priest with great fear and reverence

says softly at every blessing
Amen. Sir, give a blessing

and the priest signs the gifts with the sign of the cross saying in a low voice
by whom blessing this bread >] thou wilt make it truly the body 10
of our Lord and Saviour Jesus Christ thrice repeated, and blessing
this cup > thou wilt make it really the blood of our Lord and
Saviour Jesus Christ thrice repeated: by whom blessing this bread
and this wine > thou wilt make them truly the body and blood
of our Lord and Saviour Jesus Christ, changing them by thine 15
Holy Spirit thrice repeated
The deacon proclaims
Sir, give a blessing
The priest aloud
So that this be to us all who draw nigh to it for release from 20
condemnation and for the expiation and remission of sins
The clerks
Spirit of God who coming down from heaven dost operate
by our hands the mystery of him who shares thy glory, we
beseech thee through the shedding of his blood grant rest to 25
the souls of our departed.

{THE INTERCESSION)

Henceforth the priest does not raise his hands spread over the gifts but holds
them low and keeping his eyes on them he prays thus privately

Through this grant love stability and longed-for peace to the 30
whole world, to the holy church and to all orthodox bishops,
to priests, deacons, kings of the earth and princes, to peoples,
to travellers, to seafarers, to prisoners, to those in danger,
to those that labour and to them that are at war among
barbarians Bias:

Through this grant also mild weather and to the fields fruit-
fulness and to those afflicted with divers diseases a speedy
return to health

440 The Byzantine Rite

Through this give rest to all those who aforetime have fallen
asleep in Christ, to our forefathers, to the patriarchs prophets
apostles martyrs bishops presbyters deacons and the whole
clergy of thine holy church and to all laity, men and women,

5 who have died in the faith

The deacon proclaims

Sir, give a blessing

The priest aloud
With whom we also beseech thee, good God, to visit us

10 The clerks
Remember, o Lord, and have mercy «

The priest
We beseech thee that in this holy sacrifice remembrance be
made of the mother of God the holy virgin Mary, and of John
15 the baptist, of the protomartyr Stephen and of all the saints

The clerks
Remember, o Lord, and have mercy

Then the deacons go to the right side The priest privately
of the table and proclaim with clasped Remember, o Lord, and
te eines have mercy and bless thine
We beseech thee that in this holy catholic and apostolic
holy sacrifice remembrance church which thou didst save
be made of the holy apostles with the precious blood of
prophets doctors martyrs thine onlybegotten and didst
25 and all holy patriarchs, deliver by his holy cross:

apostolic bishops, presby- grant her unshaken peace
ters, orthodox deacons and Remember, o Lord, and

of all saints have mercy and bless all or-

thodox bishops who RIGHTLY
DIVIDE THE WORD OF TRUTH
among us

The clerks
30 Remember, o Lord,
and have mercy
(On feasts of our Lord
We adore the blessed praised
glorious admirable and

3s divine {Resurrection} of
Christ

The Liturgy of the Armentans

The clerks
Glory be to thy {Re-
surrection}, 0 Lord
On Saints’ days
We beseech that in this holy
sacrifice remembrance be
made of the holy prophet

or patriarch or apostle or

martyr MV dear to God,
whose commemoration we
have made today
The clerks
Remember, o Lord,
and have mercy)

We beseech that in this holy
sacrifice remembrance be
made of our leaders and our
first holy illuminators, the
apostles Thaddaeus and
Bartholomew, and Gregory
the illuminator

Aristaces Gregory of

Verthanes Narec
Hysic Nerses_ Cla-
Gregoris yetsi
Nerses John Orot-
Sahac netsi
Daniel Gregory and
Khat Moses Tathe-
Mesrob the vatsi
doctor

and of all the pastors and
chief pastors of Armenia
We beseech that in this holy
sacrifice remembrance be
made of the holy anchorets
and God-instructed monks
Paulus _ Antony

441

15

20

30

442 The Byzantine Rite

Polus Evagrius
Macarius Barstimas
Onuphrius John
Mark the Simeon

5 abbat Oski and his
Serapion companions
Nilus Sukias and his
Arsenius companions

and of all the holy fathers
10 and of their disciples in the
whole world
We beseech that in this holy
sacrifice remembrance be
made of the christian kings
15 Abgar Constantine Tiri-
dates Theodosius and of all
holy and pious kings and
Godloving princes
We beseech that in this holy

' 20 sacrifice remembrance’ be

made of all the faithful in

general, men and women, |
old men and children and

of all of every age who are

25 fallen asleep in Christ in

faith and holiness |

The deacon proclaims |

Sir, give a blessing .

The priest aloud
30 And especially grant us our archbishop the venerable
patriarch of all Armenians, reverend J, for length of days in
sound doctrine

Then the deacons go to the left side While they sing the priest says this
of the table and proclaim prayer privately
35 We offer thee, o Lord our God, Remember, 0 Lord, and have —
thanks and glory for this mercy and bless thy people
holy and immortal sacrifice here present and, us that offer
.
j

The Liturgy of the Armenians

which is on this holy table,
that thou grant it to us for
holiness of life

Through this grant love sta-
bility and longed-for peace
to the whole world, to the
holy church and to all or-
thodox bishops, especially to
our archbishop the venerable
patriarch of all Armenians,
reverend JV, and to the priest
who offers this sacrifice

Let it be for the strength and
victory of christian kings and
of pious princes

Let us also beseech and entreat

for the souls of those who
are at rest and especially
for our departed prelates, for
the founders of this holy
church and for all those
who rest under the shadow
thereof, for the deliverance
of those our brethren who
are taken captive and for
grace upon the congregation
here present and for the rest
of those who have died in
Christ in faith and holiness:
let remembrance of them be
made in this sacrifice

The clerks
In all and for all.

443

this sacrifice and grant unto
them what is necessary and
profitable

Remember, o Lord, and have
mercy and bless the pilgrims 5
and them that bring forth fruit
unto thine holy church: also
them that remember the poor
with alms and render them
their dues according to thy to
wonted bounty, an hundred-
fold here and in the world to
come

Remember, o Lord, and have
mercy and have pity on the ts
souls of the departed: give
them rest and light and rank
them among thy saints in thy
kingdom of heaven and make
them worthy of thy mercy. 20
Remember also, o Lord, the
soul of thy servant WV and
have mercy on him after thy
great goodness and give him
by thy visitation rest in the 25
light of thy countenance and if
he be living save him from all
snares of soul and body

Remember also, Lord, them
that have bidden us remember 30
in our prayers any that are
alive or departed: direct the
purpose of their prayers and
ours to what is right and

‘“ACCOMPANIETH SALVATION and 35

reward them all with thine
imperishable and blessed good
things

444

Sn

The Byzantine Rite

And having cleansed our
thoughts, make us temples fit

to receive the body and blood ~

of thine onlybegotten Son our

Lord and Saviour Jesus Christ, —

with whom to thee, o Father
almighty, with thy lifegiving
and liberating Holy Spirit is

fitting glory dominion and —

honour now and ever and
world without end. Amen.

{<THE BLESSING)

The deacon proclaims
Sir, give a blessing

15 The priest making the stgu of the cross on the people says aloud
And the mercy OF OUR GREAT GoD AND SAviouR JESUS CHRIST
be with >] you all
The clerks :
Amen and with thy spirit.

20 <THE LORD’S PRAYER)

The deacon
Again in peace let us beseech
the Lord
The clerks
25 Lord have mercy

With all the saints whom
we have commemorated es:
pecially let us beseech the
Lord

20 For the holy and divine sacri-
fice which is now on this
holy table let us beseech
the Lord

That the Lord our God who

35 hath accepted it on his holy

While the deacon makes this pro-
clamation the priest says this prayer
privately

O Gop oF TRUTH and Father
of mercies, we thank thee for
that thou hast been pleased
to exalt our defaulting nature
above the blessed patriarchs:
because thou wast called their
God, but in pity for us thou
hast been pleased to be called
Father. Now, Lord, we _ be-
seech thee grant to shine and
flourish more and more this
new and venerable name in
the midst of thine holy church

The Liturgy of the Armenians

heavenly and _ immaterial
place of offering send down
on us in recompense thereof
the grace and gifts of his
Holy Spirit let us beseech
the Lord

Receive save and have mercy
and keep us, o Lord, by thy

grace The clerks
Save us, o Lord
by thy grace

Making mention of the allholy
mother of God the ever-
virgin Mary with all the
saints let us beseech the

Lord The clerks
Remember, o Lord
and have mercy

Again in unity for our true
and holy faith let us beseech

the Lord
The clerks

Lord have mercy

Let us commit ourselves and
one another unto the Lord
the almighty God

The clerks
Let us, o Lord, be
committed unto thee

Have mercy upon us, o Lord
our God, after thy great
goodness. Let us all say
with one accord

The clerks
Lord have mercy
three times

The deacon proclaims
Sir, give a blessing

445

10

29

25

3c

40.

446 The Byzantine Rite

The priest
And grant us with bold voice to open our mouth and to call
upon thee heavenly Father and to sing and say

The clerks then sing with open arms
5 Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY
NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS IT
IS IN HEAVEN. GIVE US THIS DAY OUR CONTINUAL BREAD AND
FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT
TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION BUT
10 DELIVER US FROM EVIL
While they sing the priest prays in silence
LorD OF LoRDs, GOD OF GODS, KING ETERNAL, creator of all
things created, FATHER OF OUR Lorp JESUS CHRIST, LEAD US
NOT INTO TEMPTATION BUT DELIVER US FROM EVIL and save us

15 from temptation
The deacon proclaims

Sir, give a blessing
The priest
FoR THINE IS THE KINGDOM, THE POWER AND THE GLORY FOR
20 EVER. AMEN.

{THE INCLINATION >
The priest
Peace *& be to all
The clerks
25 And with thy spirit
The deacon
Let us worship God
The clerks
Before thee, o Lord
30 ©The priest then bows his head and all the people bow down while the priest
prays privately
Holy Ghost which SF the rounratn or Lire and the spring
of mercy, have mercy on this people which bowed down
adoreth thy godhead: keep them entire and stamp upon
35 their hearts the posture of their bodies for the inheritance
and possession of good things to come

The Liturgy of the Armenians 447

The deacon proclaims
Sir, give a blessing
The priest

Through Jesus Christ our Lord with whom to thee, o Holy

Ghost, and the Father almighty glory dominion and honour 5

is fitting now and ever and world without end. Amen.

(THE ELEVATION)
Then the priest takes the holy bread in his hand while the deacon proclaims
Proschiimen

and the priest elevating it in the sight of the whole congregation says aloud
Unto the holiness of the holies

The clerks in a loud voice
One holy, onE Lorp Jesus CurRIst
TO THE GLORY OF Gop THE FaTHER. Amen
a The deacon
Sir, give a blessing
The priest
Blessed be the holy Father, true God
The clerks
Amen
The deacon
Sir, give a blessing
The priest
Blessed be the holy Son, true God
The clerks
Amen
The deacon
Sir, give a blessing
The priest
Blessed be the Holy Ghost, true God
The clerks
Amen

The deacon
Sir, give a blessing

10

20

45

3°

448

The priest
Blessing and glory be to the Father and to the Son and to
the Holy Ghost now and ever and world without end. Amen

The clerks
- oe , Amen
The Father is holy
the Son is holy
the Holy Ghost is holy

Blessing be to the Father and
io to the Son and to the Holy
ever and

Ghost now and
world without end Amen.

30

The Byzantine Rite

And while they sing the priest bows
himself and says this prayer
privately

Look upon us, o our Lord
Jesus Christ, FROM HEAVEN
THINE holy DWELLINGPLACE and

from the throne of the glory ©

of thy kingdom: come and
purify and quicken us, o thou
who sittest with the Father

and art here sacrificed : vouch-

safe to give us of thine imma-
culate body and of thy precious
blood, and by our hands to this
whole people
Having said this he worships and
kisses the holy table, and taking the holy
body he dips it whole into the precious
blood and says

Lord our God, who hast
called us christians after the
name of thine onlybegotten Son
and hast granted us the remis-
sion of sins by the baptism
of the spiritual font and hast
vouchsafed us to communicate
in the holy body and blood of
thine onlybegotten: we now
beseech thee, o Lord, account
us worthy to receive this holy

mystery for the remission of

our sins and with thanks to
glorify thee with the Son and
the Holy Ghost now and ever
and world without end. Amen

ee ee ae

The Liturgy of the Armenians

449

The deacon proclaims
Sir, give a blessing

Then the priest elevates tt in the sight of the congregation and says
Let us taste in holiness of the holy holy and precious body
and blood of our Lord and Saviour Jesus Christ who having 5
come down from heaven is being distributed among us
This is life *hope resurrection® expiation and forgiveness

of sins

Sing psalms unto the Lord our God, sing psalms unto our
immortal king of heaven, who sitteth in the chariot of the ro

cherubim.

{FRACTION COMMIXTURE AND COMMUNION >

[The curtain is drawn to|

The deacon proclaims
Sing psalms to our Lord
God, ye clerks, and spiritual
songs with sweet voice:
for unto him are fitting
PSALMS AND HYMNS alleluias
AND SPIRITUAL SONGS
Ye ministers, sing psalms with
spiritual songs and bless the
Lord who is in heaven
The clerks sing
Christ is sacrificed and dis-
tributed among us
Alleluia
He gives us his body for food
and he sprinkles his holy
blood upon us

Alleluia
Draw nigh unto the Lord
and take of his light
Alleluia

The priest takes the body in his hand

and he kisses it with tears, saying 15
privately

What blessing and what thanks-
givings shall we render unto thee
for this bread and for this cup? But,
o Jesus, we bless thee alone with 20
the Father and the allholy Spirit now
and ever world without end. Amen

he adds this also

I confess and believe that THoU ART
CHRIST THE SON oF Gop, who didst 25
TAKE AWAY THE SIN OF THE WORLD

then breaking it he puts it into the
chalice of the blood saying

The fulness of the Holy Ghost.

Then taking one piece of the bread in 30
his hand he says privately with tears
and thanksgiving to the Father and to

the Son

Holy Father who hast called us by
the name of thine onlybegotten and 35
hast enlightened us through the bap-
tism of the spiritual font, vouchsafe

a Older reading ‘ hope of resurrection.’

Ge

15

20

25

30

w
ua

40

450

O TASTE AND SEE HOW GRA-
clouS THE LorD Is
Alleluia
THE
HEAVEN
Alleluia
PRAISE HIM IN THE HEIGHT

Alleluia
HIM ALL YE ANGELS
OF HIS
Alleluia
PRAISE HIM ALL HIS HOST
Alleluia

Then they sing if necessary other hymns
according to the day.

O PRAISE LorD oF

PRAISE

The Byzantine Rite

to receive this holy mystery for the
forgiveness of our sins, stamp upon
us the graces of the Holy Ghost as
thou didst on the holy apostles who
tasted of it and became cleansers of
the whole world. Now then, o Lord
and good Father, make this commu-
nion a part of the supper of the
disciples by removing the darkness
of sins. Look not upon mine un-
worthiness neither withhold from me
the graces of thine Holy Spirit, but
according to thine infinite love towards
mankind grant that this be for the
expiation of sins and the remission
of trespasses. As our Lord Jesus
Christ promised and said Wuoso
EATETH MY FLESH AND DRINKETH MY
BLOOD SHALL LIVE FOR EVER: make
it now to be to us for the expiation
of sins, that those who shall eat and
drink of it may bless and glorify the
Father and the Son and the Holy
Ghost now and ever world without
end. Amen
Peace be to all

I thank thee, Christ o king, for that
thou hast made me unworthy worthy to
partake of thine holy body and blood.
Therefore now I beseech thee, let it
not be to me for condemnation but for
expiation and forgiveness of sins, for
health of soul and body and for the
fulfilment of all virtuous works, so
that it purify my spirit and my soul
and body and so make me the temple
and abode of the allholy Trinity and
to be worthy with thy saints to glorify
thee with the Father and the Holy
Ghost now and ever world without
end. Amen

Prayer of S. John Chrysostom

I praise and magnify and glorify
thee, o Lord my God, that thou hast
accounted me worthy, unworthy as

a | CSIR,

The Liturgy of the Armenians 451

I am, this day to partake of thy
divine and awful mystery of thine
immaculate body and precious blood.
Wherefore having these for interces-
sors I beseech thee to keep me in
thine holiness every day and during
the whole time of my life, so that
remembering thy tender mercies I may
live unto thee, who for our sake didst
suffer and die and rise again. Let mot, Io
my Lord and God, the destroyer come
near to me, for that my soul is sealed
with thy precious blood. Do thou, al-
mighty, cleanse me through these from

all my dead works, thou who alone art 15
without sin: strengthen my life, o Lord,
against all temptation and let mine ad-
versary turn back from me ashamed and
confused so often as he riseth against
me: strengthen the goings of my mind 20
and of my tongue and all the ways of
my body: be thou with me always
according to thy neverfailing promise
WHOoOsSo EATETH MY FLESH AND DRINK-
ETH MY BLOOD DWELLETH IN ME AND 25
I 1x um. Thou didst say so, o thou
lover of man: stablish the divine and
unchangeable words of thy mouth;
for thou art the God of mercy, of pity _
and of love towards mankind and the 3°
giver of all good things, and unto thee

is fitting glory with the Father and
thine allholy Spirit now and ever
world without end. Amen

Then the priest signs himself and 35
prays of the true God the sundry things
he desires for himself, for the congrega-
tion and for the whole world: he also
shall pray for the pardon of them that
have offended him, his enemies and them 4°
that hate him
And then with fear and trembling
he tastes of the body and drinks of the
chalice saying
In faith do I believe in the allholy 45

Gg2

on

452

The Byzantine Rite

Trinity, in the Father, the Son and
the Holy Ghost

In faith do I taste of thine holy life-
giving and saving body, o Christ my
God Jesus, for the forgiveness of my
sins

In faith do I drink thy sanctifying
and cleansing blood, o Christ my God
Jesus, for the forgiveness of my sins

Let thine incorruptible bedy be to
me for life and thine holy blood for the
propitiation and forgiveness of sins.

The deacons also communicate.

[The curtain ts withdrawn]

15 The deacon proclaims to the congregation

Draw near with fear and partake in holiness

Then all who are worthy communicate

The clerks sing
Mother of faith, thou shrine
20 of holy spousals, heavenly
bridechamber .
Home of thine immortal bride-
groom who hath adorned
thee for ever
25 A marvellous second heaven
art thou FROM GLORY TO
GLORY exalted
Which by the laver dost re-
generate us children radiant
30 like the light
Thou that dost distribute this
spotless bread and givest us
to drink this pure blood
Who dost lift us up to an higher
35 station than the angels can
attain unto
Come then, o children of the
new Sion, meet our Lord in
holiness

[The people come one by one and
stand in front of the bema and the
priest communicates them from the
chalice in which is the sacred bread
steeped in the wine: and he says each

time

The body and blood of our
Lord and Saviour Jesus Christ
be to thee for salvation and for

a guide to eternal life].

——Se *-- - “4

c

The Liturgy of the Armenians 453

O TASTE AND SEE howGRACIOUS
our Lorn ts and mighty
The ancient tabernacle was
a type of-you, but ye are
of higher pattern
It burst the adamantine gates:
ye raze the gates of hell to
their foundations
It parted Jordan: ye cleave
_ the sea of universal sin
Its leader was Joshua the cap-
tain: thine is Jesus the only
Son of the Father
Tuts bread Is THE BODY of
Christ, THIS CUP IS THE BLOOD
‘OF THE NEW TESTAMENT
The greatest of mysteries is
revealed to us, God himself
is manifested to us herein
This is the same Christ the
divine Word who sitteth at
the right hand of the Father
And wo sacrificed here
amongst uS TAKETH AWAY
THE SIN OF THE WORLD
He is BLESSED FOR EVER with
the Father and the Spirit
Now and ever for the time
to come and world without
end.
When all have communicated the clerks sing in a loud voice
Our Gop and our LorD HATH APPEARED TO US
BLESSED IS HE THAT COMETH IN THE NAME OF THE LoRD
Then the priest makes over them the sign of the cross with the sacred gifts
and says
SAVE THY PEOPLE, 0 LORD, AND BLESS THINE INHERITANCE:
GOVERN THEM AND LIFT THEM UP FOR EVER

[The curtain is drawn to again].

454

The Byzantine Rite

{ THANKSGIVING)

The clerks sing
We have been filled, o Lord,
- from thy good things, tasting
s of thy body and blood

Glory be on high to thee

who hast fed us
Thou who continually feedest
us, send down upon us thy

‘yo Spiritual blessing

Glory be on high to thee

who hast fed us

The deacon proclaims
Again in peace let us beseech

1; the Lord
The clerks

Lord have merey

Render again in faith thanks
unto the Lord ye who have

20 received
heavenly immortal immacu-
late and incorruptible mys-

tery
The clerks

25 We render thanks unto
thee, o Lord, who hast fed
us at thine immortal table,
distributing thy body and
blood for the salvation of

30 the world and for the life

| of our souls.

35

this divine holy —

Meanwhile the priest prays privately
on this wise

We thank thee, o Father
almighty who didst prepare for
us the holy church for a haven
of rest and a temple of holi-
ness where the holy Trinity
is glorified. Alleluia

We thank thee, Christ o
king, who hast bestowed upon
us life by thy lifegiving body
and thine holy blood. Grant
forgiveness and great mercy.
Alleluia

We thank thee, o true Spirit,
who hast renewed the holy
church. Keep her spotless by
faith in the Trinity henceforth
and for ever. Alleluia

The priest says privately

We render thanks unto thee,
o Christ our God, for that thou
hast granted to us such a taste

of thy good things unto holi- j

ness of life. Keep us through
it HOLY AND WITHOUT BLAME
by dwelling among us through
thy divine protection. Feed
us in the fields of thine holy
and benevolent will, whereby
being protected against every
attack of the adversary we may
be accounted worthy to hear
thy voice alone and to follow
thee as our only most mighty
and true shepherd and to re-
ceive from thee the PLACE PRE-

The Liturgy of the Armenians A55

PARED FOR us in the kingdom
of heaven, o our God and our
Lord and Saviour Jesus Christ,
who art blessed with the Father
and with the Holy Ghost now
and ever and world without
end. Amen
Peace be to all

To the unsearchable incom-
prehensible triple personality,
creating embracing and _ indi-
visible consubstantial holy
Trinity, is fitting glory domi-
nion and honour now and ever
and world without end. Amen.

(THE DESCENT FROM THE ALTAR)

[The curtain 1s drawn back| and the priest takes the gospel and after kissing
the altar comes down into the middle of the church
The deacon proclaims

Sir, give a blessing

The priest aloud

O Lord, who blessest them that bless thee and sanctifiest
them that put their trust in thee: SAVE THY PEOPLE AND BLESS
THINE INHERITANCE, GUARD THE FULNESS OF THY CHURCH:
sanctify these who in LOVE came to greet THE BEAUTY OF THINE
HOUSE: glorify us with thy divine power and FORSAKE NOT
THEM THAT PUT THEIR TRUST IN THEE Grant peace to the
whole world, to the churches, to’ priests, to christian kings, to
their armies and to all this people: FOR EVERY GOOD GIFT AND
EVERY PERFECT GIFT COMETH DOWN FROM thee ABOVE, that art
THE FATHER OF LIGHT: and unto thee is fitting glory dominion
and honour now and ever and world without end. Amen

The clerks three times
Tue Lorp’s NAME BE PRAISED FROM THIS TIME FORTH AND
FOR EVERMORE

5

_

°

20

NS

5

35

456 The Byzantine Rite

The priest turns to the people and says aloud

Thou art the fulness of the law and of the prophets, Christ, —

o God our Saviour, who didst fulfil all the dispensation com-
manded of the Father: fill us also with thine Holy Spirit.

5 {THE LAST GOSPEL)
The deacon
Orthi
The priest
Peace > be to all
10 The clerks
And with thy spirit
The deacon
Hearken we in fear

The priest
15 The holy Gospel according to John

The clerks

Glory be to thee, o Lord our God
The deacon
Proschimen
20 The clerks
God speaks
The priest
FROM THE FATHER OF LIGHT
IN THE BEGINNING WAS THE WorD. .. . FULL OF GRACE AND
25 TRUTH. De John z I-I4
or from Easterday to the eve of Pentecost
SO WHEN THEY HAD DINED.... FoLtow me. S. John xxi 15-19.

The clerks
Glory be to thee, o Lord our God.

30 {THE DISMISSAL)
The deacon
Let us beseech the Lord that through his holy cross he save us
from our sins and keep us in life by the grace of his mercy
Almighty Lord our God, save and have mercy

————

a ee ee ee le

SS ne

The Liturgy of the Armenians 457

The priest
Keep us in peace, o Christ our God, under the protection of
thine holy and venerable cross: save us from enemies visible
and invisible and account us worthy to glorify thee with thanks-
giving with the Father and the Holy Ghost now and ever and 5
world without end Amen

The deacon
I wILL ALWAY GIVE THANKS UNTO THE LoRD
HIS PRAISE SHALL EVER BE IN MY MOUTH

The priest making the sign of the cross over the people says aloud 10
Be ye blessed with the grace of the Holy Ghost
Go IN PEACE and THE LORD BE WITH YOU ALL. Amen.

<THE EULOGIA)

The clerks say

My soUL SHALL MAKE HER BOAST IN THE LoRD 15
THE HUMBLE SHALL HEAR THEREOF AND BE GLAD

and the rest of Psalm xxxiv
Glory be. . Now and ever.
and while the clerks sing the psalm the Neschkar ts distributed.
Then he turns to the east and bows three times before the holy table and says 20

Lord Jesus, o God, have mercy upon me.

Then going into the vestry he takes off his vestments and he comes before the
altar and bows again three times and goes in peace.

op)
—_
=
a
Z
Q

AYP

he} tr}

ZO WO

Zeer R SHO

APPENDICES

The Liturgical forms of the Sahidic Ecclestastical Canons,
p. 461.

The Liturgy of Palestine in the fourth century, p. 464.

The Liturgy of Antioch from the writings of S. Chrysostom,

p. 470.

. The Liturgy of Syria from the fifth to the eighth century,

p- 481.

. The Liturgy of the Dionysian writings, p. 487.

The Epistle of James of Edessa to Thomas the presbyter,
Pp. 490.

. The Praesanctified Liturgy of S. James, p. 494.
. Diptychs of Jerusalem, p. 501.

The Liturgy from the writings of the Egyptian fathers,
Pp. 504.

The Egyptian Liturgy of the Arabic Didaskalia, p. 510.

Fragment of an Anaphora of the Persian rite, p. 511.

. The Liturgy of Asia from the Canons of Laodicea, p. 518.
. The Liturgy from the writers of the Pontic Exarchate

p. 521.
The Byzantine Liturgy before the seventh century, p. 527.
The Byzantine Liturgy of the seventh century, p. 534.

. The development of the Byzantine Prothesis, p. 539.

A Byzantine Diptych, p. 552.

Ve ee ear,

APPENDIX A

THE LITURGICAL FORMS OF THE SAHIDIC
ECCLESIASTICAL CANONS

P. A. de Lagarde Aegyptiaca

1. Cap. 64 sq. Mass at the consecration of a bishop (pp. 274-277). 5

Let one among the bishops place the sacrifice on the hands of him that shall have
been consecrated and let the bishops also seat him on the throne that appertains
to him.

And when they have greeted him with the greeting in the Lord
let them read in the holy Gospels. 10
And when they have finished reading the Gospel let the bishop who has
been consecrated greet all the church saying
The grace of our Lord Jesus Christ and the love of God the Father and the
fellowship of the Holy Ghost be with you all

and let them all answer

1
And with thy spirit %
and when they have finished saying this let him also speak to the people words
of exhortation.
And when he has finished instructing let the deacon ascend on a high place
and proclaim 20

Let no unbeliever remain here.
And so when the bishop has finished all the prayers which tt is meet that he
make as well for the sick as for the rest
let the deacon say to them all
Greet one another with an holy kiss 25
and let the clergy greet the bishop and the laymen greet one another and the
women also greet the women,
Let the little children stand near the bema and let a deacon also stand over them
that they wanton not one with another: let deacons also £0 to watch the men and
the women that there be no disturbance amongst them and that none make signs to 30

_ another or whisper or sleep: let a subdeacon stand at the men’s door and a deacon

462 Appendix A

stand at the women’s door that no one go out nor the doors be opened at the time
of the holy oblation even though it be a believer who ts at the door.
And let a subdeacon bring water that the priests may wash their hands for a sign
of the purity of their souls dedicated to almighty God.
5 And let the deacon also shout aloud
Let none of the catechumens remain here
Let none of them that hear the word only but do not communicate in the holy
mystery stand here
Let none of the unbelievers remain here
10 Let none of the heretics stand here with us today -
Mothers, lay hold of your children
Let none allow a quarrel in his heart against any
Let none stand here in dissimulation or in hypocrisy
Be ye all erect unto the Lord God I.
15 Stand we to offer in fear of God and trembling.

And when these things are done let the deacons bring the gifts to the bishop
at the holy altar.
And the presbyters shall stand at the right hand and the left of the bishop in
quietness with the bearing of disciples standing by their master. And let two deacons
20 stand one on each side of the altar holding light fans made of some light substance
or peacocks’ feathers or light *linen® to drive away the little flying creatures that they
light not on the chalice.
And likewise let the pontiff” pray over the oblation that the Holy Ghost descend on
it making the bread the body of Christ and the chalice the blood of Christ.
25 And when he has finished the prayers which it ts meet that he say let the bishop
receive first, after him the presbyters, after them the deacons and in like sort also all
the clergy in order: after them let all the people receive
and when the bishop gives (the communion let him say
This is the body of Christ
30 let him also that receives say
Amen
and in like manner again let the deacon who gives the chalice say
This is the blood of Christ, this is the cup of life
let him again that receives say
35 Amen

and let them sing while they are giving (the communion] uniil they have finished —

all the congregation
and when all [the men] have received let the women also receive.
And when the singer ceases singing let the deacon cry aloud saying
40 Having all received the body and the precious blood of Christ let us give thanks
to him for that he hath accounted us worthy to partake of his holy and
immortal heavenly mystery

@ phakiarion, i.e. pamdduor, facialis (Pallad. hist. Lausiac i otros 5 &pos péxpis
avTis Ths TedevTis ovK dOdvny epdpynoev ExTds paxiadtov) or paxiddcoy (Jo. Moschus —

P. S. 196 of 58 Trois paxiodios éppim(or). > archiereus,

. . | te ,
Ca ea a ee '<

Panes

Lhe Sahidic Ecclesiastical Canons 463

and then let the bishop pray giving thanks for the eating of the body and the
drinking of the blood of Christ.
And when he has finished praying let the deacon say
Bow down your heads unto the Lord that he may bless you
and when they have received a blessing let the deacon say to them 5
Go in peace.

Whatsoever remains over let the presbyters and the deacons gather up, taking
careful heed that there be not much over that so there be not exceeding great
judgement upon them like the sons of Aaron and the sons of Eli whom the Holy
Ghost smote because they refrained not from setting at nought the Lord’s sacrifice: 10
how much more them that shall think scorn of the body and blood of the Lord

deeming that it is only bodily food that they receive, not spiritual,

And these things we command you, o bishops and presbyters and deacons,

touching the holy ministry of the mystery.

2. Cap. 31. Mass at the consecration of a bishop (p. 249). 15

And let the deacons bring the oblation to him.
And when he has laid his hand upon the oblation with the presbyters
let him say a thanksgiving

O Kuptoc neta mavtwy vuov
Let all the people say 20
Meta tov mvevuatoc cov
Let him say
Avw vnav tac Kapdiac
Let the people say
Exouev mpoc tov Kupiov 5
Let him say again
Evyapistuswpey ta Kupi
Let all the people say
Aftov kat dikatov

and let him pray in like sort saying what follows after these things according 30
to the custom of the holy oblation.

3. Cap. 46. Baptismal mass (p. 257 sq.)s

[Let the deacons bring the oblation to the bishop.

And he shall give thanks over a loaf because it is the symbol of the flesh of Christ
and over a chalice of wine because it is the blood of Christ which was outpoured for all 35
that believe on him and (over) milk and honey mixed for the Sulfilling of the promises
unto the fathers: for he hath said I will give unto you a land flowing with milk

464 Appendix A

and honey]*. This is the flesh of Christ which he gave unto us that they that
believe on him might be nourished therefrom like babes to cast out bitterness of
heart through the sweetness of the word. So of all these things shall the bishop
discourse to them that receive baptism.
5 And when the bishop has now broken the bread let him give a fragment
to every one of them saying
This is the bread of heaven, the body of Christ Jesus
let him also that receives say
Amen
10 and if there be not there a presbyter besides let the deacons take the chalice and stand
in fair order and give them the blood of Christ Jesus our Lord and the milk and
the honey: and let him that giveth the chalice say
This is the blood of Jesus Christ our Lord
let him also that receives again answer
15 Amen.

a In the bracketed passage Lagarde uses Tattam’s ‘memphitic’ to supply
a lacuna in the sahidic.

APPEN DIA. &
THE LITURGY OF PALESTINE IN THE FOURTH

aa CENTURY
S. Cyril of Jerusalem Catecheses
H XYNA=IZ!
(MASS OF THE CATECHUMENS)
Ta *Avayveoparta *.
25 ‘H MpocoptAia *.

{MASS OF THE FAITHFUL)

(THE LAVATORY?
30 ©‘O StdKovos vilpac8ar SiSwor +O iepet Kal tots KuKkAodar Td PuvctacTiprov
Tod Ocod mpeoPurépors °.
{THE KISS OF PEACE)
Eira Bod & SidKovos
"AAnAous aTo\dBere

The Liturgy of Palestine 465

kai
"AAMAGyC domalapeda ®

{< ANAPHORA)
(THE THANKSGIVING)
Meta rotTo Bog & tepeds
"An TAC KapAiac
etra dtroxplvecOe
"Eyomen tpdc TON Kypion
etta & tepeds Aéyer
Eyyapicticwmen TO Kypi@
elra Aé€yeTe

*AZION Kai AIKAION?

Mera radra pynpovedouev OYPANOY Kal ffic Kal BAddcCHC, HAIOY Kai CEAHNHC,
ACTPWN, TACHC KTICEWC AoyiKHs Te Kal GAdyou, Gpatiic Te Kai d4opstoy, ArrEAWN
APYATTEAWN AYNAMEWN KYPIOTHTO@N APY@N EZOYCIQN OPONMN Toy yEpoyBim TAN
MOAyTPOCMTON, Suvdpet Aéyovres TO TOD AaBid Meyadwvate tov Kvptov ory Epot*
pvnpovevopev Kai TON Cepadim & ey IIvevpate dyi@ éOedoaro ‘Hoaias mapeornkétra
KUKA@ Tod Opdvov tod Ceod Kal Taic MeN AyCi TTépyZt KATAKAAYTITONTA TO
TPOCWTON Taic Aé Ayci Toyc TOAaC Kai Taic Ayci merdueva Kai AETONTA

“Arioc arioc arioc Kypioc caBawd

Sia rodro yap tiv mapadobcioay juiv éx rdv cepadip Seodorian TavTny héyomuer
Sras Kowvevol Tis bpve@dias rais brepkoopiots yevopeba orpariais *

[dvrws yap edyapioreiv deidoper Ort avakious dvras tpas éxddecev eis Thy
TAtkavTHY xdptv, Ste €xOpovs dvras Huas KaTHAAa€er, Ste mvEevpatos viobecias
katngioceyv ... evxapiorovyres yap nets Gévov moiodpev mpaypua Kat Sikator,
avros 5€ ov Sixatov GA’ trép 7d Sixatoy moray nuas ednpyérnoe Kal THALKOU~
tov nkiwcey ayabov® . . . 6 «© © « 6 MA NOMOY Kal TIPOPHTAN els
Xptordy mraihapwrricac®®, . 2 6 6 + ee «6 EN TH NYKTI A TapedidoTo
6 KYpIoc HM@N *tucoYe Xpictoc AABON ApTON—érTi TAN AYPANTWN AYTOY XEIPN
—kal eYyapictHcac €kAace kal €AM@KE TOIC EayTOY MAOHTaic Aéywr AAdBete
arete’ ToYTd moy ECT! TO CHma. Kal AABN TO TIOTHPION kal eYyApICTHCac
eine AdBere mete’ ToYTd MOY EcTI TO AiMA—TO YTIEP TIOAA@N EKXYNOMENON €/C
APECIN AMAPTION 27], .

{THE INVOCATION }

Eira dytdcavres éavrovs ba tov mvevpatiKGy TovTay Duvev mapakadodpey
TON hirdvOpwmoy Ocdn 16 Arion TINeYma—TO EN NOM@ Kai TIPOdHTAIC, madala
TE KAI KAINA MlAOHKH AaAficaNn, TO Etti TON KYPION “IHCOYN XPICTON EN Eide! TrepI-
CTEPSC KATEAOON, TO EN TH TIENTHKOCTH KaTeAOdy Eni Toyc AmocTOAoyc EN Eide!

Lor

t fe)

20

30

35

TIYPINON FAWCCMN évravOa ey TH ‘Iepovoadnp év tH dvwtépa Tay amoaTdéA@Y 40

Hh

on

10

-_
tn

20

40

466 Appendix B

> ’ > a 2 . ° ° ° A] cy ” rn
éxkAnoia—ezZamocreivat él TA TPOKEIMENA TNA TIOIHCH TON MEN APTON C@MA
Xpictoy, tov b€ oivoy aima Xpicro¥ 32,

{THE INTERCESSION )

Eira pera ro dmapricOqva thy mvevparikiy Ovoiay, rv dvatuaxroy Aarpeiay,
én tis Ovaoias éxeivns Tod ikaowpod mapakadodpev tov Gedy Yep KowvAs TON
EKKAHCION €IPHNHC, bmép THs ToD KOCMOY EYCTAQElac, tmep Bacikewn, trép
OTpaTlwTav kai Tvppdyer, imép trav ev acbeveias, bmép TOV KATATIONOYMENWN
kai amagamd@s imép MANTWN BOHOEIAC AEOMENWN SedpeOa mdvTes tpueis Kal
TAYTHN TIPOCHEPOMEN THN OYCIAN’ €fra MNHMONEYOMEN kal TOV mpoKekoiunpeveav
MPOTOY MATPIAPXYON TPOPHT@N AMOCTOAMN MAPTYPON Orws 5 Oeds Tais eYyaic
AYTON Kai TpecBelaic mpoadéenrar judy tiv Snow" cira kat imép tev mpoKekor-
Pnpevav ariMN TATEPwN kal emokdrey Kal TayTey dads Tov év hyiv mpo-

4 18
KEKOLUNMEV@V”.

{THE LORD’S PRAYER)
Eira petrd Tatra tiv edxiv Aéyopev exelvny fv & owrip mapéSwxe Tots olkeiors
attod palytats
pera KaBapac ouverdnoews Tratépa émvypaddpevor tov Oedn Kal A€fONTEC
Tlatep HMON .... ..... Kal MH eicenérkHc fimac eic TeipacmoOn Kypie AAAA
pycal HMAC AT1O TOY TIONHPOY
eita peta tAHpwow rijs edxis Aéyets
” Amun *4,

{THE ELEVATION)

<

Meta taita Aéyer 6 fepeds
TA aria Toic Arioic
eita tpets A€yere
Eic arioc, eic Kypioc *Incoyc Xpictoc?®.
{THE COMMUNION )

Meta tatra dkovere Tod WaAAovros NMpoctdav otv—mpds td Gyiov tod
peta péAous Ociov mpotperopévor tpads Ocod Puoiacrhprov—pr} TeTapévors Tots

cis THV Kowviav Tv dyiwv puotypiov Tav XelpOv Kapmois mpooépxou pnde
kal Aéyovtos Suppypéevors tots SaxtvAois aAAd tiv

Teycace kai iAete Sti ypucréc 6 —- &ptortepdv Opdvov worfoas tH Sef ds
Kyptoc 1 pAAovon Pacitéa trodéxecOar Kal

KotAdvas tiv maAdpnv Séxou Td capa
700 Xpiotod émAéywv Td

*“AMHN
pet’ dodadetas otv dyidcas tovs o-
Sadpovs TH éevapi tod dyiov capatos
petaAdpBave mpooéxov pq taparro-
Aéoys Te &K TOVTOV avdTod

i

The Liturgy of Palestine 467

<ita mpooépxou Kal TS notnpio tod
or > , x a > x
aiparos p1) avateivwv tas xetpas dAAd
KUTTwv Kal TpéT@ TpooKuvycEws Kal
, La
ocBacpatos Aéyav 76
*AMHN 5
ayidfou Kai €k Tod aiparos petadap-
Bavav Xpiotod: er. Se Kai tfs votibos
évovons Tots xeiAeot wou xepoiv éradd-
pevos kal 6>0aApods kal pérwrov Kai
ta Aoumd dyiale aicOyrapial’, 0

{ THANKSGIVING)

= > , x a. % > , a A a ’ sa
Etta avapetvas tiv edxiv evxapiota TH Oc TH KatakiooavtTi oe Tov
THAtKOUTwV puoTnpiov *®.

The Catecheses of S. Cyril were delivered in Jerusalem in 348 (ed. Reischl,
Munich 1848, p. cxli). The Peregrinatio S, Silviae, an account of her pilgrimage
in the east by a lady of Aquitaine in about 385, in which she describes the
offices and ceremonies of Jerusalem (Gamurrini S. Silviae aquitan. peregrinatio
ad loca sancta Roma 1888: Bernard The pilgrimage of S. Silvia of Aquitania to
the holy places { Palest. Pilg. Text Soc. 16] Lond. 1891), has an account (pp. 72 sq.)
of the process of initiation to which the Catecheses belong and to many details 20

_

5

_ of which they allude. The gw7:(épevor having given in their names (Procat. 1, 4,

13: ill. 2), their instruction in the faith preparatory to baptism (Procat., i-xviii :
for their scope see xviii. 32) began forty days before Easter (Procat. 4: i. 5) and
was continued at intervals till the week before Palm Sunday (iv. 3: xviii. 32).

In holy week they made the redditio symboli one by one to the bishop (not 25
mentioned in Cyr.), and there was a further preliminary instruction on the
details of the baptismal rite immediately before Easter (xviii. 32: this instruction

is not found among the Catccheses nor mentioned in Silvia). The competents
were baptized and received their first communion on Easter night (Procat. 15:
XIX. I, Xvili. 32), and the five Mystagogic Catecheses (numbered here xix-xxiii), 30
being instructions on the doctrine and rites of baptism (xix sq.), confirmation
(xx) and the eucharist (xxii sq.), were delivered on successive days from monday

to friday in Easter week (xx. 1: xviii. 33, according to which there must have
been a sixth, which is not extant: Silvia describes the instructions as covering
the whole octave). All the Catecheses were delivered within the precincts of 35
Constantine’s buildings at the Holy Sepulchre (xiv. 14), Procat. and i-xviii in the
basilica (Si/v, 72 in ecclesia majore : 58 quae in Golgotha est: cp. Cat. i. 1: iv.
10, 14: X.19: Xiv 6), and xix-xxiii at the Anastasis (xviii. 33) i.e. at the Holy
Sepulchre itself (Si/v. 73 stat episcopus incumbens in cancello interiore qui est

in spelunca Anastasis. Cp. Duchesne Ovigines du culte chrétien Paris 1889, p. 470). 40
Silvia does not describe the liturgy (‘missa’ means ‘dismissal’ and perhaps

in no case means ‘mass’ simply: the translation in the P. P. T. S. ed. is not

to be relied on in this respect). S. Jerome, who is quoted below for a few
points, lived at Bethlehem from 386 to 420.

1 Zuvagis i. 6, iv. 25, x. 14, xiv. 26, xviii. 33, xxiii. 1. The orders mentioned, 45
besides the lay faithful, are the «atnyxovpevor (Procat. 6: i. 4, v. 1), the pwriCdpevor
(Procat. 1, 12: cp. 15, vi. 29), the religious (iv. 24 rv pova(évtwy Kat rdv rapbévwr
Taypa, Vi. 35, xii. 34) and the clergy (Procat. 4 xavovixav mapovaia, including
Yarpwboi xiii 26: cp. 6 ~adAwy xxiii. 20). Their orderly distribution (cp. p. 13. 16:

28 sq. above) is alluded to in Procat. 4 Brémres po. 7d ceuvov TovTO THs extAnolas 50

Hh 2

468 Appendix B

katdotnpa ; Oewpeis por Taf Kat emorhuny, ypapav dvayvwouw, kavovikSv napovoiay,
didacKarlas dxoXovbiav ; cp. vi. 35.

2 Tpapav dvayvwots Procat. 4, cp.6: 7a dvayveopara iv. 1, xiv.24. The number
of the lections is undefined. The Gospel is particularized in vi. 29 70 pév yap

5 dxovom Tod evayyeAlov maow épiera. S. Jerome writing at Bethlehem in 406 ~

mentions the Gospel lights as universal in the east: c. Vigilant. 8 (ii. 394 D) per
totas orientis ecclesias quando legendum est evangelium accenduntur luminaria
iam sole rutilante, non utique ad fugandas tenebras sed ad signum laetitiae
demonstrandum. In Silvia at the sunday vigil incense is lighted before the
10 Gospel : thimiataria inferuntur intro spelunca Anastasis ut tota basilica Anastasis
repleatur odoribus : et tunc ubi stat episcopus intro cancellos prendet evangelium
et accedet ad hostium et leget resurrectionem domnus episcopus ipse (p. 57). Per-
haps it was the same at the liturgical Gospel. Where Syriac was the vernacular
the lections were ‘interpreted,’ e.g. at Scythopolis, Passio S. Procopit ap. Ruinart
15 Acta sincera (Paris 1789) p. 372 ibi ecclesiae tria ministeria praebebat, unum in
legendi officio, alterum in syri interpretatione, etc.: cp. Siv. 73 sq. quoniam in
ea provincia pars populi et grece et siriste novit, pars etiam alia per se grece,
aliqua etiam pars tantum siriste, itaque quoniam episcopus licet siriste noverit
tamen semper grece loquitur et nunquam siriste, itaque ergo stat semper
20 presbyter qui episcopo grece dicente siriste interpretatur ut omnes audiant quae
exponuntur: lectiones etiam quaecunque in ecclesia leguntur quia necesse est
grece legi semper stat qui siriste interpretatur propter populum ut semper
discant. sane quicumque hic latini sunt id est qui nec siriste nec grece
noverunt, ne contristentur, et ipsis exponit episcopus quia sunt alii fratres et
sorores greci latini qui latine exponunt iis. Cp. S. Epiph. de Fide a1. The
lectionary is alluded to in xiv. 24 7H xOes Huépa Kata Thy Kvpiakiy Kart’ cixovopiay
ris Oeias ydapiros év TH ouvager THs THY dvayvwopudTov aKodovOias TA Tepi THs is
ovpavods dvddouv Tod owrhpos hu@v mepiexovons. There is no allusion to psalms
among the lections: but ~Yaduwdoi and psalmody are mentioned xiii. 26: cp.
30 Silv. 59 dum predicant vel legent singulas lectiones vel dicunt ymnos omnia
tamen apta ipsi diei.

3 Procat 4 avayvwors ypapav . . dudacKkarias dxodovdia: iv. 1 % ExxAnoia voveret ;
Procat. 11 ai cvvnOes mpocomaAia as distinguished from 7a napdvta didacKadeia
(iv. 1), the special instructions addressed to the ¢wri(éuevor. The form of the

35 sermon with its text and its final doxology is illustrated by the catecheses: the
hom. in Paralyticum has no text. Several sermons, Si/v. 58 hic consuetudo sic
est ut de omnibus presbiteris qui sedent quanti volunt predicent et post illos

“omnes episcopus predicat: quae predicationes propterea semper dominicis
diebus sunt ut semper erudiatur populus in scripturis et in Dei dilectione. For

4° applause see Silv. 73.

4 The distinction of missae is implied in the disciplina arcani which is often
alluded to (Procat. 12: vi. 29), and in the fact that S. Cyril in xxiii expounds
only the mass of the faithful, that is, what is new to the neophytes. But there
is no explicit allusion to the prayers for the catechumens etc. (but the end of

45 the Procat, may contain reminiscences), the dismissals or the prayers of the
faithful. At the offices there were prayers and blessings of the catechumens
and the faithful. Si/v. 56 (at vespers) ad ubi perducti fuerint (sc. ymni vel
antiphonae) iuxta consuetudinem, lebat se episcopus et stat ante cancellum, id
est ante speluncam, et unus ex diaconibus facit commemorationem singulorum

5° sicut solet esse consuetudo. et diacono dicente singulorum nomina semper
pisinni plurimi stant respondentes semper Kyrie eleyson quod dicimus nos Miserere

Domine, quorum voces infinitae sunt. et at ubi diaconus perdixerit omnia quae

dicere habet dicet orationem primum episcopus et orat pro omnibus et sic orant
omnes tam fideles quam et cathecumini simul: item mittet vocem diaconus ut
unusquisque quomodo stat cathecuminus inclinet caput et sic dicet episcopus
stans benedictionem super cathecuminos: item fit oratio et denuo mittet diaeonus
vocem et commonet ut unusquisque stans fidelium inclinet capita sua; item

&S
Loi

on

5

ee ee ee oe a ee

The Liturgy of Palestine 469

benedicet fideles episcopus. No doubt the form was the same in the liturgy.

Cp. pp. 9-12, 38-40 above. -
5 xxiii. 2. P.82. Ps. xxvi. 6 is quoted as an illustration, not as a formula,

The words ovd yap pirov chpartos éxovres Thy dpxiw eioneipev eis Ty éxxdnoiav

may allude to the use of the cantharus at which the people washed before 5

entering the basilica: cp. Euseb. H. E. x. 4 (of the basilica at Tyre) fepav 3°
évradéa (in the atrium) xaOapoiwy éride oipBora xphvas avtixpus cis mpocwmoy
émoxeve (wv TOU ved TOAAS TH xevpate Tov vaparos Tois mepiBdrav iepav ént ta
éow mpciodor tiv amdéppuyw mapexopéevas.

6 xxiii. 3. P. 44, 84. There is no mention of the Offertory, but the quotation
of S. Matt. v. 23 sq. and the order of Ap. const., p. 1g above, suggest that it
followed the kiss of peace.

7 xxiii. 4,5. P. 50, 85.

8 xxiii. 6: cp. ix. 16. P. 50, 85 sq.

® xxiii. 5, the exposition of ebxapiotiompev TH Kupiy etc. From n.8 S. Cyril |

passes at once to «ira dyidoavres xr below n, 12, omitting all explicit reference
to what intervenes between the Sanetus and the words of Invocation : but he is
only expounding the salient points of the rite and for the purposes of his
exposition the whole passage between the Sanctus and the Intercession would
be a single paragraph with the form of Invocation for its essential point. The
inserted passages (9-11) may be assumed to represent the contents of the
paragraph.

10 iv. 33. P. 51. 16: 86.30.

1 xxii, 1,7. P.51, 86. The Institution is not mentioned as recited here: but
for S. Cyril it does not belong to the ‘form’ of consecration (xix. 7, xxi. 3,
xxiii. 7) and he has already given lecture xxii to the exposition of it. Notice
the form rodré pod éor: compared with p. 52. 2, 13; and Adfere miere compared
with p. 87. 14, and Euseb. Dem. ev. viii. 1 (p. 380 c.) ob mapadédaxey airos
rois éavrod padnrais eimav AdBere aiere* TodTS pov éatt 7d aipa 70 bmep bpd
éxxvvdpevor els dpeow duaptidy’ TodTO Tore re els THY Evy dvapynow. Cp. p. 177. 23:
232. 29. The reference to the hands is from xx. 5 Xpiords éde{aTo él Trav
axpavrav abrod xepav Kal modav frous. Cp. p. 51. 27: 87. 2.

12 xxiii, 7; the addition 7d év véum xrdA from iv. 16, xvi 4. P. 53, 88. The
‘upper church of the apostles’ is the Coenaculum on Zion, the oldest church in

Jerusalem (S. Epiph. wept pérpov 14), the church of Zion or S. Mary of the 3

crusaders, the present Neby Ddiid. :

13 xxiii, 8,9. P. 54-58, 89-96. Tais edxais abrav Kal mpeaBeias, p. 35.14: 48. 12:
cp. 57. 9 sqq. Euseb. Vit. Const. iv. 45 Ovoias dvaipos kai pvotinais lepoupyias
70 Oetov ikaoKovTo, intp THs Kowhs eipnvys, bmep THs éxxAnoias 700 Oeod avTod Te
Baoiréas, intp rod rocovtev aitiov matdwv 7 adrovd OeopiAdy ixernpious edxas TO
Qc@ mpocavapépovres, S. Epiph. Haer. xxv. 7 (i. 911 B) bmép dixatwy morodpeba tiv
prqunv wat imép GpaprwdGv* imép pev dyaptwrav bnep édéous Ocod Sedpevor, bmp
82 Sixalwy Kal marépwv Kal matpiapy@y, mpopnTav Kal dnoorddrAwy Kal evayyetoT ov
kal paptupov Kat dpodroyntav, émoxinov Te Kal dvaxwpnrav kal wayT0s Tod TaypaTos
iva tov Kdbprov "Inoowv Xpiordv dpopiowpev dnd THs TaV dvOpwnev Tagews. The
conclusion of the intercession in S. James, aitds ydp éoriv 6 pdvos dvapaprnros
(p. 57. 30: cp. 51. 23), is alluded to by S. Jerome c. Pelag. ii. 23 (li. 757 B) ipse
solus hance non ingreditur civitatem quam aedificavit Cain in nomine filii sui
Enoch, quae omnia sacerdotum quotidie ora concelebrant 6 MONOC ANAMAPTHTOC,
quod in lingua nostra dicitur gud solus est sine peccato, S. Cyril uses eis povos
dvapdprntos ii. 10, dvap, dy iii, 11, 6 dvap, xiii. 23.

4 xxiii, 11-18. P..59. 29: 100. S. Jer. c. Pelag. iii. 15 (ii. 786.4) sic docuit
apostolos suos ut quotidie in corporis illius sacramento credentes AUDEANT
Logut PATER NOSTER etc. Notice «’pe after mepaopdy : cp. p. 60.9. S. Jer.
in Ezech, xlviit. 16 (v. 609 A) quotidie in oratione dicentes NE INDUCAS NOS IN
TENTATIONEM QUAM FERRE NON FossumuS: im Matt. xxvi. 41 (vii. 220 B) in
oratione dominica dicimus Ne inpucas... Possumus. Cp. p. 100, 12, which

=

°

30

59

55

5

10

20

30

35

470 Appendix C

also represents the reading of the greek in codd. Messan., Vat., Barber., Paris
476 (dv breveyxeiv ob Suvdpeba : cp. 1 Cor. x. 13: Swainson Gk. Litt. Pp. 306 sq.).
But the addition is found in other Latin fathers (S. Hil. tract. in Ps. cxviit. i 15
[250 c]: Chromat. tract. in Matt. xiv. 7 [Migne P. L, xx. 3628]: [Ambr.] de Saer,
V. 29 |1i. 380 B] =[ Aug. ] Serm. lxxxiv. 4 [v. app. 153 D]) and may not be derived
by Jer. from the Palestinian liturgy. Cp. Chase The Lora’s Prayer in the Early
Church Camb. 1891, pp. 66 sqq.

15 xxiii. 19. P. 62, ror.

* xxiii. 20, P. 63. 35: cp. 25.14. S. Jer. m Esaz. v. 20 (iv. 82 D) quotidie
coelesti pane saturati dicimus GUSTATE ET VIDETE QUAM SUAVIS EsT DomINUS.

“’ xxiil. 21, 22, xviii. 32. P. 64, 104. Cp. below p. 484. Io.

'* xxili, 22. P. 65, 104. In Silvia the faithful are blessed one by one by the
bishop at the end of the offices: 56 et sic exiens [episcopus] de cancellos,
similiter ei ad manum acceditur. Cp. 57.

APPEN Dike.

THE LITURGY OF ANTIOCH FROM THE

WRITINGS OF S. CHRYSOSTOM
H ZYNAE=IZ
«MASS OF THE CATECHUMENS)
{THE LECTIONS AND THE SERMON)
‘O tepeds dvaBaivwv emi tov Opdvov
Eipinn tpiy
& Aads
Kai T@ mNeymati coy,
‘O dvaywooKwv tov Mpophryv
Tade Aayee: Ripe Ty) ge Oe er ee
*O dvaywahoKkwv tov “Améarodov
{"Emepdm 9 xdpis rou Cecod . . . . CTit. ii a1 sq. }*.
[O PdaddAwv adder kal wavres dayXodow 7] *.
Td EvayyéArov
{S. Matt. iii?}°,
'O spuav
Eipnyn maow
6 Aaés
Kal r@ mvevpatt vod
& éprav

{Idvres ipets év evOupia thuspoy . . . « « xdpire Kal gidavOpwria rod
kupiou npay “Incod Xpiorod ped of r@ Iarp) dua rh dyio Tvetpart » dd€a Kat
TO KpaTos Kal ) mpookuynots viv Kai del Kal cis Tods aldvas Tay aldver. dpnv}®,

The Liturgy of Antioch 471

{THE DISMISSALS >
Ot Kkarynxovpevor xdpat Ketvrar Kal 6 SidKovos Aé€yer

¢ ‘ “~ 7 > a lol
Yrép tov Katnxoupevey exrevds SenOdpev
& Aads
,
Kupte €dénoov
Srdpev Karas’ SenOdpev ;
9? id ad \ > , 4 > , ~ , >, «a
Iva 6 mavreXenpoy Kal oixtippay Geds émaxovon Tov Senoewy atta
"Iva Stavoién ta Sta Tov Kapdiay ad’tay kat / yTovs Tov Ab h
va Stavoifn ta ta Tav Kap at Katnxnon adtovs Tov Adyov tis
ahneias
"Iva kataoreipn tov pdBov airod é€v adrois kal BeBatwon thy mictw adtod ev
tais Stavoias avrav
"Iva amoxahuwn avrovs Td evayyédvoy ths SiKaroovvns
“Iva avrois 8@ vodv évbeov, cwppdva Aoyiopoy Kai évdperoy Todureiay, Siarravrés
Ta aUTOv voEiv, TA adtrov Hpovely, TA av’Tov pedeTay, €v vduq adrod KaTa-
e , a
yiverOat nyepas kal vuxrés, Tas évtodas adrod pynpovevew, Ta Sexaroparta
avrov duAdocety
w” > , ¢ ‘ . A ,
Ere exrevéotepov trép avtay mapakahécwpev
, a >
“Iva é&é\nrat adrovs amd navtds movnpod Kai ardémov mpdypatos, amd tmayros
a a ?
dpaprnpatos SiaBodiKod Kal mdons Tepiotdoews Tod avTiKetuevou
9 U > ‘ > mm >A7 a a a , a
Iva xataimon avtovs év Kaip@ edv0ér@ THs Tod AovTpod Tadtyyevecias, Tis
¢ ~ ~~ “~ , n~ >.
adécews Tov dpaptiay, Tov évdvuatos ths apOapaias
“Iva evAoynon Tas eladdous adrdy Kai ras é€ddous, mavra toy Biov abrédy, rods
a“ / “ a /
oikous avT@y Kal Tas oikerias, Ta Téxva aitay iva avénoas eidoynon kal eis
pétpov nrrkias ayayov codion
o , > tl , A , A ,
Iva xatevOivn adtois mavra Ta mpoxeipeva mpds TO cupepov
>
EyelperOe
A a be , | ea e ,
Tov ayyedov tis elpnyns airnoate of Katnxovpevot
Elpnuixa tyiv mavra Ta mpoxeipeva
a e , aA “ e a
Elpnuixiy tiv mapovoay jpépay Kal mdoas Tas Npépas THs Cons tuav airnoadbe
Xpioriava tuov ta TEAN
To Kaddv kal Td cuphépov
c A “A lal ~ A ”~ >'4 “ > a 10 6
Eavurovs t® (@vTt Gem Kal To Xpior@ avrov mapavecUe
KAware ras kepadas
& tepevs
Elpnyn maow
& Aads
Kal tr mvevpate cov
ovTw THs evAoyias dpxerat
e . . 7 ° e . .

émPBodow &navtes 76

’Apny'

25

30

35

40

472 Appendix C

0 Stdakovos
‘Yrép ray évepyoupevay (éexrevds Senbaper)
& Aaéds
5 Kupie éXénoor
KXivare ras Kepadds
& tepevs
Elpiyn maow
10 6 Aads
Kal t@ mvevpart ood
ovTw Tis evAoylas dpxetar®
*O Sidkovos

15 ‘Yrep ray ev peravoia (éxrevds SenOdper)

& Aads
Kupie €Aenoow
& tepeds
20 Elpnyn maow
6 Aads

Kal r@ mvevpatt ood
ovTw Tis evAoyias dpxerar®
25 & SvdKkovos
"Ocor év peravoia dmédbere mavres™,

At Ovpar xAclovrat ".

{MASS OF THE FAITHFUL)

{THE PRAYERS)
30 Mdvres Spolws én’ e5dgous Kelvrar 1?
& StdKkovos
AenOdpev irep tis oikovpévns dadons

6 Aads Kal ta radia

Kupte éAénoov

35 “Ymép ris éxkAnolas ris péxpt mepdrav ris yhs éxrerapevys

*v ‘ é , a / e 4 4 N bend > Xn ‘ o
Tep emloKoT@Y amavT@Y, uTep mpecBuTepav Kal THs avTiAnWews Kal tva

dpOoroun tov Adyov tis adnOeias

“aga
nl
*y
Se
4
Pe
2

, ee ee —

The Liturgy of Antioch A73

‘Yrép Baciéov Kal Tév KpaToUvToY
‘Yrép tév évradda kal tev dmavtaxov
‘Yrép tav év vécos, ev petdddots, ev oKAnpais Sovdeias
‘Ymép tav évepyoupevov
‘Ymep yns kat Oadacons 5
‘Ymép aepwov'®
mavTes Spolws aviordpela
& StdKovos
Tov arreaon ris elpryns aitHC@meda
Ta mpoxeipeva mavra eipnuxa alrnodpeba 10
& tepets
Elpyyn mao
& Aads
Kal tO mvevpate cov
ovtw Tis evAoyias dpxerat"* 15

{THE KISS OF PEACE)

"Aordfovrar GAAHAous péAAovtos Tod Sdpou mpordépec Gar ».

(THE OFFERTORY)
‘O Stdkovos 20
*AméeAOere OF MH AYNAMENO! AEHOANAI
*Enipin@cKete AAAHAOyC

*OpOoi ctdmen Kadac 7

m { ANAPHORA) 25

{THE THANKSGIVING)
“O iepevs
*H ydpic Toy Kyploy fuer Inood Xpiorod kai 4 ArAtH TOY Oeod kai Tlatpdc
Kal 4 KOIN@NIA TOY Aploy TINeYMaTOC EIH META TANT@N YM@N
& Aads éEmpbeyyeTar 30
Kai meta Toy mNeymatoc coy?” |
& tepevs
AN@ CY@MEN Hav TON NOYN Kai Tac KapAiac
6 Aads
Eyomen tipdc TON Kypion 35
& tepevs

Eyyapicticomen TQ Kypi@

474 Appendix C

5 Aads
"AZION Kai AIKAION
Tote Gpxetar & tepevs tis edxapiortias

Evxapioriay b€ drav eimw mavra avanticow tov Tis evepyecias Tov Seod

5 Onoavpdy Kai Tay peyddov éxeivay dvapipynokw Swpea@v' Kal yap Kal mets
> / “a ‘ ~ > , \ > / > , a a ‘
emtheyovres TO trotnpiw [rns evAoyias| Tas adadrous evepyecias Tod Ocod Kat
dowy drodeavkapev oUTas aitd mpocdyouev Kal KoLWwvodpev edyaptoTodrTes
ao a , > U A a“ > Ud id a , cid > 4
Ore THs mAadvns annddAake TO Tov avOporev yévos, Ort pdkpay svras éeyyds
> , big > z, » Wee + > ¢ > -_ , > A e a
emoinaey, Ott €Amida py Exovras Kat ab€ous ev T@ Kéopy@ adehporis €avrod

, lol
IO KaTeokevace Kal ouykAnpovdpovs’ tmép TrovTev kal tay TowvTay dmdyTov

evxapiorobrtes ovUTw mpdciper *®
"Evydnoov peta tivey éotnkas KaTa Tov Kalpoy TOY pvoTHpiov, peTa TOY
XepouBip, pera Tov cepahip ... mas ovv Suvion od per exeivwy Eye
“Arioc arioc arioc 7
, oj > ‘ ‘ < tal tal ’ > a 21
TIAHPHC O OYPANOC Kal H [TH THC AOZHC AyTOY
‘H rpoofopa 4 airy éotw.. iv 6 Xpiords trois padnrais eSaxe kal Hv viv ot
¢ ~ “~ a A ‘ er a id A > , A > € >
iepeis motodvrat ... Gomep yap Ta pypara dmep 6 Geds epbeyéaro ta adra eorw
a ec ‘ \ a , MA c t £ F=f" > 22
amep 6 iepeds kal viv Aéeyes OUTW | MpoTHopa 7 avrn éatt ™,
{THE INVOCATION)
Cd f) a , ee ‘ ‘ . > ’ > A > by a“
Eornke mpd ths tpamé (ns 6 lepeds ras xeipas dvateivwy eis Tov ovpavoy Kado

20
TO IIvedpa To “Ayiov rod mapayevéoOat Kal dyracOat Tav mpokeipevov—iva Hh
, > A “a , + 3 ’ A , > , ‘ \ > ,
Xdpis émimegodoa tH Oucig du’ exeivns tas drdvtav avayry Wuxas Kal dpyupiou
Aapumporepas arodetén memupwpéevor *
Tout oraupov émi td mpoKelpeva *,
25 {THE INTERCESSION )

Td kowdv THs oikovpévns Keira Ka@dpo.ov® Sia roiro Oappodvres imep THs
“~ “~ “ ao
oikouperys Sedpucba rére—tmép ths KaOodtKhs exkAnolas THs amd TEpaTaY Ews
Tepatay THs oikovpevrns—mpoceot [6 lepers] ro Oe@ Seducvos rovs dmavraxod
, ~ “~ a
mrodepous oBeaOnvat, AvVOnvat Tas Tapaxas’ elpHynv, evernpiay, TavTwY TV ExdoT@
el > 4 ‘ idi. .Y ’ Lal 7, aA > , 25 /

30 Kak@y émikerpéevoy kat idia Kat Snuooia rayeiay alréy amaddayyy™. Myjpny
TrovovpeOa Tov amehOdvrwv emi tov Ociwvy pvatnpiov Kal imep a’rav mpdotpev
Sedpevot TOU auvovd Tod KEetpévou TOU AaBdvros Ty duaptiay TOU Kdcpov *

. . . . ° . . . . .

. .

€IC TOYC AIMNAC THN AIMNON
& Aaéds

> Amin 27.

{THE LORD’S PRAYER)
*O tepevs kai 6 Aads

Tlatep Hm@N 6 EN TOIC OYpanoic KrA *,

The Liturgy of Anttoch A75

{THE MANUAL ACTS)
‘O BidKovos tapertads 7 OvotaaTyDio “O iepeds KAG Tov dptov™.
Bog
AenOdpev mavres Kown
. e . . . . . . e e a a 5

¢ ‘ , a“ > a
Yrép wavrey tov év Xpiot@ Kekoun-

pévov Kal Tov Tas pyeias UTEP alta

émitedovvT@y
. . . . . 29
’AvédkeTat Ta Gudidupa kal éexéepetar f Puoia®” 10
5 tepevs
TA aria toic ariorc *
{THE COMMUNION >
Oi Parrar Wadpodv ppd’ Oi morol mpocépxovrat kai of StaKov- 15

’ Z a 33
‘Yioow ce 6 Oeds pov 6 Baoievs ovpevor Stavépover ta Sdpa %.

prov
DroadAe & Aads Ka” Exacrov otixov

Oi d@Oadpol mavres eis oe eAmiCovor

kat od didws thy tpopyny avrav ev 20
evKutpia *,
{ THANKSGIVING)
‘H éoxadty Evxapiortia *,
(THE DISMISSAL )
“O StdKkovos 25

TTopeyecde €n eipriny *.

The Antiochene writings of S. Chrysostom belong to the years 370-398 and
mostly to 381-398. Of the works quoted below it is doubtful whether the de
Poenitentia ix and the in illud Vidi Dominum i belong to the Antiochene period
or to the Constantinopolitan, and there is some doubt as to the genuineness of 30
the latter (see monita in the Benedictine ed., ii. p. 278, vi. p. 94): ad eos quit
scandalizantur was written in the exile (10. iii. p. 465). Some of the references
are derived from an article by Dr. Probst in the Zeitschr. f. kath. Theol. 1883.

Chrysostom mentions the beggars at the gates of the atrium (avA7) of the
basilica (de verbis Habentes eundem spiritum iii. 11 [iii. 289 D}), the cantharus at 35
which the people washed their hands (7b. xpnvas eiva: év rais adaAais Tov eduTnpiov
otkwy vevdmorat iva of péAAovTeEs evXETOaL TH OCG mpdTEpov drovipapevor TAs xeElpas
ovTws avdras eis eb} dvateivwo), the doors where they kissed the threshold or the
posts on entering (i 2 Cor. xxx. 2 [x. 650 D] 7) obx dpare bao Kal Ta mpdOvpa Tod
vaod TovTou pidovaw of pev KiipayTes, of 5é TH XELpl KaTEXOVTES Kai TY OTOpATL THY XELpA 4o

476 Appendix C

mpooayovres ;), the barriers separating the men from the women in the nave (i
Matt, \xxiii al. Ixxiv. 3 [vii. 712 B] éxphy wey oby Evboy Exew 7d Tetxos 70 dretpyov
byads Trav yuvakdv éredh 5 ob BovAcobe dvayKaiov évdmuoav civar of marépes
Kay tais caviow byads ravtas Siarerxioa’ ws eywye dxovw Tay mpeaBuTepow ST TO
madadv ovdt Tatta Hv 7a Texia), the sanctuary (Bjua de s. Pentec. i. 4 in n. 23
below) with the episcopal throne (@pévos n. 1) and the altar (7d @vovacrnpiov
Nn. 209, 7 Tpame(a n. 20, 22, 24; sometimes of silver, iz Matt. 1 al. li. 3 [vii. 518 B})

on

within. its curtains (7d dupidvpa n. 29, Ta mapamerdopara n. 32), with a cross

(n. 24, but this may only refer to the use of the sign of the cross ‘in the sacred
10 banquet’) and its costly vessels (rorhpiov xpudotv Kai ALvBoKndAAnTOV in Mait. \al.

¥ ay
oe
a —

itt Oh Ree be ee tO tee lg.

li. 3 (vii. 518 a}) the silk veils (2b. B onpixd. ivdria), and the candelabrum (Avyxvia —

ib, Xxxii. 6 [vii. 373 c.]); the albs of the ministers (7 Matt. 1xxxii al. lxxxiii. 6

[vii. 789 D] Tovro tyay H afia, TOTO dopdAca, TOUTO 6 aTépavos amas, ovx iva —

AevKdv xiTavioKov Kal dmrooTiABovTa TepiBadrAdmevor tepiinte: and the stoles of the
15 deacons in de Fil, prod. 3 [viii app. 37 A] T@v Aecroupyav Tis Oeias tepovpyias Tar
plpoupévwy Tas THY ayyéAav TTépuvyas Tails AEemTais SOdvais Tais Emil THY apioTEpay
@pwv Keipévors : but this is not Chrysostom’s ; possibly it is by Severian of Gabala;

-

see monitum p. 33). For the behaviour of Antiochene congregations see im ©

Matt, xxxii. 7 (vii. 374 D), i 1 Cor. xxxvi. 7 (X. 341 C). “H Svvagis in Matt. v. r
20 (vii. 72 A).

The most inclusive passage on the liturgy is 7 2 Cor. xviii. 3 (x. 568 B) gore
dé Grou ode KiéorynKev 6 lepeds Tod dpxopuévov, ofov bray dmodaveay 5én TaV ppiKTav
pvoTnpiwrv® (33) dpoiws yap mavres afiotpeba TaY aiTay, ov KabaTep emt THs Tadads

diadnuns| Ta pev 6 iepeds Hobe TA Se 6 dpydpevos Kal Opus ovK Hv TO AaW peréxev
25 wy perecxey 6 lepedss GAX’ od viv GAAA naow ey oHpa mpdKertar Kal woTnpiov ev,
kai év Tais edxais 5% moAd Tov Aadvy So Tis av ovveccpépovta’ Kal yap (8) imep Tav
évepyoupévav, (g) imtp ray &y peravoig Kowal kal mapa Tod tepéws Kat map’ adtay
yivovra ai edxal Kal mavtes play A€yovow ebyjy, edxiy Thy éEAéov yéuovoay, maduv
éredav (11) eipfwpyev tav iep&v wEpBddrov Tors od Suvapévous THs tepas peracyeiv
30 tpamé (ns (12) érépay Sev yevéabar edxiv Kal mavres dpoiws én’ eapovs KeipeOa Kat
mavTes dpoiws dvuotdpeba. (15) Stay eipnvns maduy peradapBavew Kal peradddvac
dén mavres duciws donatépeba, (17) én abTav mddw ToY ppiKwdecTaTwY pvoTnpioV
émevxerar 6 lepeds TH AAG, ewmedxerat Kal 6 AaAds TH lepet 7d yap MetAd TOY TNEYMATOC
COY ovdéy GAAo éotlv 7} TovTO. (18) ra Tis ebyxapioTias waAW Kowd odd e yap
35 éxeivos ebxapiotet pdvos dAdA kal 6 Aads Gmras* mpéTEpov yap aiTav AaBay pwriqy,
eita ovvTiOepevov Sti AZIWC KAi AlKAIWC TODTO yivera TéTE dpxeTa THs evXapLorias.

kat Ti Oavpacers et mov pera Tod lepéws 6 Aads POEyyerar Srov ye Kal (20) per’ abray —

TaVY xEpovBip Kal Trav dvw Suvdpewy KnowH Tors fepods éxeivous tuvous dvanéure,
This is referred to below as ‘the introductory passage’ and the numbers in

40 the text refer to the notes following.
£ 1 Adv, Jud. iii. 6 (i. 614 Cc) eiordév 6 matip ob mpdrepov Ent Tov Opdvoy avaBaiver
ToUTov éws dv dnacw byiv cipnyny émevénra Kal dvaotds od mpdérepoy ApxeTar THs
mpos bpas ddackadlas Ews av dnact 6@ tiv eipnvnv Kat péddovres evdovyeiv of iepets
mpoTepov TovTo bpiv émevgdpevar cttw THs evAoyias dpxovrar: de s. Pentecoste i. 4

45 (ii. 463 B) da TovTO obk dvaBaivoyT: pdvov odds Siadreyouévw mpds byas ode eh yoperw
drip tyav ravrny eEncpbéyyeoe THY phow... . Kal byets empbeyEnade ait@ Kal
To mvevpatt cov: in Matt. xxxii. 6 (vii. 374 A) évradOa Séfacde peta dydmns
ciordvTas Huds mpos buds Kal Stay einw Eipnyyn bpiv era eimnte Kal ro mvedpati aod.
Cp. pp. 33, 35 above.

509 2 In Rom, xxiv. 3 (ix. 697) 6 parny évradvOa ciceAOdv eiré Tis mpopHtns, Tis
dnéaToXos onpepov SiedkéxOn Hpiv nai wept rivev; ad pop. Ant. vii. 1 (ii. 85 E) 7d
OnpEepov Hyiv dvayvwobiv peraxerpiodpar BiBrlov Kal el SoKxet Thy apxhv avTod Kal
7) mpooimov (Gen. i. 1): 1” 1 Cor, xxxvi. 6 (x. 341 A) bray dxovons Tod mpophrov
A€yovros Tdbe Aéyer KUpios, dadatrnO THs ys, avaBnO wal adros eis Tov ovdpavdr.

55 Cp. in Act. ap. xix. 5, in 2 Thess. iii. 4 quoted below p. 531, n. 5, from which it
becomes probable that at Antioch also Tdde Aéyex Kvpios was the standing
introduction to the Old Testament lection, Cp. n. 4.

The Liturgy of Antioch 477

® See n. 2 and de baptismo Christi 2 (ii. 369) jeovoare onpepoy TlavAov Tirw
diadreyouévou nal Aé-yovTos ob rw neEpl pev THs Tapovons Etepayy } Tod Ocod xapis KTA,
mepi 5é Tis pedArovons Tpocdexdpevoe tiv pakapiay éAnida xTrrX from which it
appears that Tit. ii. 11-13 was part of the Apostle for the Theophania, Jan. 6.
Cp. p. 371. 11 above. In Eastertide the Acts took the place of the Apostle: cur
in Pentecoste 5 (iii. 89 D) TovTO oby éort AciTOV TO (nrovpevor, Tivos évexev ai TIpdges
Tav dnootéAwy év TH mevTnkooTH avay.vwoKovra: and passim. Cp. n. 4.

* In 1 Cor, xxxvi. 7 (X. 342) &a TodT0 Kal 6 dvaywwonwy pdvos pbéyyeTat, Kal
avros 6 riy émoxomhy éxwv avéxerar ory KaOhpevos* Kal 6 YaddAwy Yarra pdvos’ Kav
navTes Umnxovaw ws & éEvds ardpatos } pwvt) péperat al 6 SwA@v Spurl pdyvos.
This may well refer to psalms between the lections: but there seems to be no
certain evidence of this use in Chrysostom. In expos. in Ps. cxvii. 1 (v. 317 A)
he refers to the Easter refrain Ps. cxviii. 24 (This is the day etc.). The people
only responded (imnyxeivy, broyddAdew) with the refrain: 7b. rod pev yap otixou
oi marépes Gre Hxov dvta Kal T bYnAdv ExovTa Séypa 7d TAHOs ianxXElv EvopobéTnoav
éretdy) TOV Gravta jyyvdow Wadrpdy : in Matt. ii. 5 (vii. 29 Cc) Tis yap tyay eiwé por
Tav évtav0a éornkdtwv Warpov eva drarnbels eimety SUvaiT’ av 7 GAAO TL Mépos TOV
Ociwy ypapay ; ove éotw ovdeis. Cp. in Ps. cxliv. 1 (v. 466 £) and p. 29. 30 above.

5 In Joan. x al. xi. 1 (viii. 62 B) kata piav caBBatov 7) nal Kara oaBBarov tiv
péAAovoay év byiy GvayvwoOncecbau Tar cbayyediov TEpiKOTHY, TAVTHY mpd TOUTWY TAY
HuEpAV peTa Xelpas AapBavwy ExacTos oikor KaOHpEvos avayivwoKéTW TUVEXDs: in
Matt. i. 6 (vii. 13 B) Wore 5e edpabéarepoy yevécOa tov Adyov Sedpeda Kai
mapakadovuey Srep Kal éml TaV GrAd\wv ypadwy TeTOLhKapev mporAapBavev Ti}v
TEpLKOTIY THs ypapns iv dv uéd\dAwpev eEnyetoOar. The homily de baptismo Christi
(ii. 367 sqq.) follows S. Matt. iii, which was probably the Gospel for the
Theophania. Cp. p. 372. 36 above.

® See n. 1 and mm 1 Cor, xxxvi. 4 (x. 339D) éweddv dpiwpeOa A€yev 6 Aads
dvripbéyyerar TS mvedpari cov Sexvis Sti Td Tadadv obTws EAeyor ovK OiKEia Copia
GAG TH mvedpatt xwotpevon. Cp. n. 4. Hom. de bapt. Christi (ii. 367) was
preached on the Theophania. For several sermons at one synaxis (cp.
Pp. 29.41) see i 1 Cor. xxxvi. 4 (x. 339 C) GAAd viv 7a obpBodra KaTéxopey THY
Xapicpudatwv éxeivwy pdvov’ Kal yap Kxai viv dvo 7) Tpeis Aéyouev Kal dvd pépos Kai
érépov ovyOvtos Erepos dpxera (1 Cor. xiv. 27-29). For applause at sermons,
de incompr. Dei nat. iii. 7 (i. 471 A) éwnvécate 7a eipnuéva; peta ToAAOD OoptBou
kat kpétov Thy mapaiveow éd€facb_; ad pop. Antioch. ii. 4 (ii 25 A) Ti wor THY KpdTaY
dpedos TovTaY ; Ti 5? TOY éraivwr Kai ToY OopiBwv; Cp. in Gen. xxvii. 8 (iv. 268 B).
In de incompr. Dei nat. iii. 6 (i. 469 A) S. Chrysostom expostulates with those
who depart after the sermon.

* De incompr. Dei nat. iii. 7 (i. 471 A) peta Thy Tmapaiveow cdOéws ebyn. For
rubrics and formula see zz 2 Cor. ii. 5 sqq. (x. 435-440). The response Kuipe
éAénoov to each petition is implied in the corresponding formulae for energu-
mens, penitents and faithful below, n. 8,13. Cp. p. 3. 15-5. 11. For the peace
and blessing see n. 1.

® In Matt. \xxi al. Ixxii. 4 (vii. 699 £) Kal 4 mphrn Se Sénors éd€ous yéuer STav
imép Trav évepyoupévay mapakadA@pev* Kai 4 Sevrépa madw imep éerépwy tov év
Heravoia modd TO édeos Em (nrovca: de incompr. Det nat. iv. 4 (i. 477.¢) iva Tod
dypou Kal ris wéAews amdons vdov napovons Kowal wept abrav ixernpiae yévovTat
navTov dpobvpaddy tov Kowdv Seondrny brép adrav éfarroupévwy Kal édefoat mapa-
kahovvrav pera opodpas ris Bors: 1b. iii. 7 (i. 470 E) Tovs évepyoupévous Kat’ éxeivor
tornot Tov Kapdy & Sidxovos Kal Kedever Kiva THY KEepadjy pdvoy Kal TS oxHpaTe
TOU Ghparos moeicba Tas ixernpias’ edxecOau yap avbrods pETA TOD KoLVOD GVAACyoU
Tay adehpay od Oéus: in 2 Cor. xviii. 3 (see introductory passage above). The
first two and the last of the passages indicate the response Kupre éAénooy : from
the third it appears that the energumens were not bidden to pray for themselves
and that there would be nothing in these prayers corresponding to the clauses
beginning "EyeipeoOe in the catechumens’ prayers. Cp. p.5 sq. For the peace
and blessing see n, 1; and on the exclusion of the catechumens see n. 11 below.

5

25

30

40

45

5°

478 Appendix C

® In Matt. \xxi al. xxii. 4 above n. 8, and see introductory passage and n. 1.
10 In Eph. iii. 4 (xi. 23 a) dxovers Eat@Tos Tov KnpuKos Kai AéyovTos “Ooo év
peravoia awédOere mavtes. The MSS. here read deqOnre: see S. Chrys homiliae

in Gal. et Eph. in Biblioth. patrum Oxon. 1852, p. 133 and note p. 388, where is

5 suggested the emendation dco év peravoia dmédOeTe’ Soot pr Ev peravoig SeynOnre.
1 In Matt. xxiii. 3 (vii. 288 c) xal yap Ta pvornpia 5a TovTO Tas Odpas KrelovTes

émreAodpev nal Tovs duvnrovs eipyouev ove ered?) doOéveray KaTéyvwpev TOY

TeAoupéveov GAN’ érerd?; GTeAgoTEpov of TOAAOL Mpds adTa Err dxewra: de Resur. 3
(ii. 441 E) Eornee moAAaKIs TAOVGLOS Kal Tévns ev exednola* KaréhaBey } Gpa Ta
10 Oeiwy pvoTnpiov’ efwOeira 6 mAovoLos ws apUyntos, iorara: Se 6 mévns evTds THY
ovpaviwy oxnv@v Kal ov« ayavaxrel 6 mAovatos, olde yap EavTov GAAdT PLOY THY Ociav
pvotnpioy .. . évvénoov ayannte ras broxape THs ExxdAnoias Seavdrns Kat rapedpever
Tois pvotnpios motos oikétns, dvaxapel Séomova Kal piver } Oepamava. On the
concealment of the mysteries see further 7 Gen. xvi. 2 (iv. 125 E), and introductory
15 passage, and the formula icaow of peyunpéva, de Proph. obscur, ii. 5 (vi. 188 B),
in Gen. xxvii. 8 (iv. 268 A) and passim.
12 Introductory passage.
13 De Prophet. obscurit. ii. 5 (vi. 188 A) Kowh 5% mavTes dxovovTes TOU Siaxdvou
ToUTO KeAevovTos Kal A€éyovTos AenOSpev brép Tav émoKxdmwv Kai Tov yhpos Kai THs
20 dyTiAnwews nal iva dpOoTopn Tov Adyov THs GAnOeias Kal imép Trav évradOa Kal
imép Tav dnavtaxod, ob mapareiobe Toeiy TO éniraypa* GAAG peT ExTEVElas ava-
pépere Thy evyxny eiddTes THs bperépas ovvddov Thy Siva ioacw of pepunpeva Ta
Aeyoueva, TH yap ebyH TOV KaTnXoupévow oddémw TOdTO émTérpamTa eed?) OvdEémw
mpos Tiv mappnoiay épOacay ravTnv. tyiv be Kai brép tis olxovpevns Kal bmép THs
éxxAnoias THs wéxpt TepaTav THs yhs éxrerapévns Kal tnip Tav Sioxovytwv abt
émoxdmav andvTwy mapakedeveTa moeicba Tas Senoas 5 TavTas Siaxovav xat
imaxovere pera mpvOvpias: in Matt. \xxi al. lxxii. 4 (vii. 699 E) wal % Tpitn 5e [Senors]
nadw trép hay avtav Kal airy Ta matdia Ta duwpa TOD Sypov mpoBadrdr€eTa Tov Oedy
éml édXcov mapaxadodyra: in 2 Cor. ii. 8 (x. 440 E) kal ydp én Tav moray tirép
30 émoxonwy, tmép mpeaButépwy, tnép Baciréwy, imtp Tav KpaToivTwr, inép yhs Kat
Oardcons, imép dépwr, itép THs oixovpévns Gnaons Kedevdueba mpooréva TH qidray-
Opumw Oca: de incompr. Dei nat. iii. 6 (i. 468) ei ydp bmép tev & vos, &
peTadAas, év oxdrnpais Sovdcias Kal trép tay éevepyoupévav Kedrevdpeba Tov Oedy
mapakad<iy (but this is not said expressly in reference to ‘the prayer of the
35 faithful’). For the ma:dia cp. p. 5. 12 above.
1! Adv, Jud. iii. 6 (i. 614.C) al 6 SidKxovos 5& Kedevav edxecOa peTA THY GAY

2

on

Kal TOUTO émTaTTEL KaTA THY Evy aiTciy TOV Ayyedov THs EipHyvns Kal TA TpOKEiLEVa

mavra cipnuinad: in Ascensione 1 (ii. 448 D) dxovcoy év tails mpocevyxais dei Ae yovTwY

tov Siaxdvev Tov ayyedov ths eipnyvns airnoate. Cp. Ap. const. viil. 36,37; and
4° p. 39. 21 above. For the peace and blessing see n. I.

% De compunct. ad Demetr. i. 3 (i. 127 A.B) bid TadTa KerAede Td SHpov apéevras
él Tod OvotacTnpiov mp@rov SiadrAayHvat TH AdEAPD... Hels 52 TA pev ovpBodra Tov
TpayLaTwv KaTéxopev, THs 5e dAnOeias adrhs ExmentwKapev donaCspevor pev GdAHAOvS
HéAAovTos TOU Sapov mpoopéeperbar, xeiAceor 5¢ ws emt TO TOAD Kal ordpart TOTO
mowovvtes pdvov (cp. S. Cyr. Hier. Cat. xxiii. 3): 7 2 Cor. xviii, see introductory
passage. Cp. 7b. xxx. 1 sq. (x. 650C): de prodit. Judae i. 6 (ii. 385 D).

16 In Eph. iii. 4 (xi. 23.4) Tivos oby Everev rA€éyer “AmeAOeTE [al. mpoedAOere] of pr
duvdpevor SenOqvar, ov be ‘Eornkas itapaes; adv. Jud. i. 4 (i. 593 B) odx Spare Ent
Tav pvoTnpiwy Ti Bog auvexas 6 Sidxovos ’EmywwwoKere GdANAOs ; de incompr. De
nat. iv. 5 (i. 478 c) nal yap airs rotro mapaxedevecOa Tov Siakovoy Gmact Kat
Aéyew *OpOol oTGpev Kar@s odx AmtA@s OdSE ecikh vevopobérnrat GAX’ iva Tods Xapat
oupopevous Aoyio pods dvopbwowpev. The position of these proclamations is not
defined: they are placed here on the analogy of Ap. const. p. 13. 26 sqq. above.

or

4

°

5

Cp. p. 41.5 sqq. There is no evidence in S. Chrysostom as to the position of —

55 the offertory and little allusion to it. Two passages commonly assumed to
refer to the offertory (7 Eph. iii. 5 and im 1 Cor. xxxvi. 6: see Probst Lit. d.
vierten Jahrhunderts Minster 1894, pp. 176, 178) describe rather the com-

ae

ae ea

re

a

The Liturgy of Antioch 479

munion: see below n. 29, 30. But the AP. const. (p. 13. 33) may be taken as
evidence that at Antioch it followed the kiss of peace in S. Chrysostom’s time.
The people’s mpoopopat, offered with special intentions, are mentioned, in Joan.
Ixii al. Ixi. 5 (viii. 374.C) ef pev yap dyaprwdds 6 reOvyKds Kal TOAM TH OCG
mpooxerpovnws det Saxpvev, uGAdov Be ob5e Saxptew pdvov, TodTO yap oddev Spedros
exeivy, GAAA Toeiy Ta Suvdpeva Twa Tapapvoiay adit wepimorqoae éAenuoodtvas Kal
mpoopopas.

“' De s. Pentecoste i. 4 (ii. 463 B) ob mpdrepoy darera tov mpoKepévor ews dv tpiv
abrds érevénrar tiv mapa Tod Kupiov yap kal ipeis empbéyénode avT@ Kal 7O
mvevpart gov. Theodoret ad Jo. oec. ep. 146 (Migne P. G. lxxxiii. 1392 D) H yApic

_... TANTON YMON ... TODTO 88 év Tdécas Tais éxkAnoias Ths pvotinns ears AEW-
Toupyias mpooijov. The form is the Byzantine, p. 321, and not that of the Ap.
const. p. 14 or of S. James, p. 49. The response given by Chrysostom above
is not exact: it is given accurately in introductory passage.

18 De poenitentia ix. 1 (ii. 349 C) ri moels dvOpwre 3 ody brécxou TO iepel eimovrt
“Ava ox@pev tudy tov vooy «al tds Kapdias, Kai eimas *Exopev mpds Tov Kvpior ;
and introductory passage. Cp. p. 50.

* In 1 Cor. xxiv. I (x. 212 DE): cp. the following context (213 a) moTnptov 5é
evAoyias éxadecev érrerdi) adTO peta yxeipas ~xovTes vitTws adrov dvupvovpev Oaupd-
(ovres éxnAnrropevor Tis apdrov Swpeis eddoyoovres Sri Kal abTd TodTO ef exeev
wa pi peivwpev ev rH wAdvy Kal od pdvoy égéxeer GAAA Kal maow Hyiv perée-
danev. Ad eos qui scandalizantur 7 sq. (iii. 4828 sqq.) is certainly modelled
on the Thanksgiving, especially 8: mpd rovtwy dadvrwv éuod mAdoas Tov av 0pwmov
dddoxarhov ait@ tov Euputov évanébero vdpov. . . kal Suws ovdt obrws abroy
éyearéhimey ddd Kai weadvra Kal bmooKkedobévta emnvepOou Kal émpedelas dwodavey
emote, Kal mp@rov pey napavav cal cvpBovredav, torepoy 58 7H poBy Te Tpipw
vovderay nadevov Sidaoxnwy' émevd}) 5 TocodvTov TpovdwKav da@pov of moAdAol TaY
dvOpwrev, tiv dnd Tis profs SidacKarlas Aéyw dpércrav, od88 obras adrods
karéhimev ov5é mavwAeOpig mapédwxey adr’ Eee Sid mpaypdatov bi’ evepyeoiav da
kohdgewv tmadevav vovderav, bia Tis KTicews adtis Kad’ Huepay épyafopévns Kat
THY S.axoviay TAnpovons Tiv ciwOviay, bid Tov Tapaddgws mapa Ta ciwOdra yivopévenr ,
bid. tov év dpyxp dieaiwvy . . . ciza Kat vdpov edwxe Kad Tpopnras daméorere Kal
Emange nai dvijce kal aixparwoia mapéSwxe wad edevdepias itiwoe nal ob drédcnev éf
apxijs ws Tédous navra modv Kal mpayparevdpevos imp Tov yévous Tod HUETEpOU ...
kat Tédos 70 KEpaddmoy Ta ayabdv cipydcato Kal TOv vidy dwécrere Tov éavTOD TOV
vidv Tov yvhaotov Tov povoyerh, Kal 6 Ths abtis picews dv aUT®@ yiverau Omep &yd Kai
én ys Badifev trois dvOpmnos cvvaveotpépero nTrA. The whole tract is on the
grounds of thanksgiving and may be regarded as a spacious paraphrase of this
section of the liturgy. Cp. pp. 16 sqq., 51, 324 sqq.

» In Eph, xiv. 4 (xi. 108 a). Cp. in illud Vidi Dominum i. 1 (vi. 95 D) dvw
orpatial dof odoyovow dyyérav, KaTw ev ExxAnaias XopoorarodyTes avO pwr 7T7)v avThYV
exelv ois éxpupodvrat Sofodoyiav dvw Ta cepaplu Tov Tprodryov Huvov dvaBoG, naw TOv
avTov 4 Tov GvOpwrwr dvanéuTer TANOUs : de Poenitent. ix. 1 (il. 349 D) Ths Tpawé (ns
Tis pvoTiKis éénprigperns . . . TV xEpovfip Taprorapévov Kal TOV cepadip inrapévav,
Tay éanreptyav Ta Tpdcwna KaTakaduTTévTaY, nac@y THY dowpdrev duvdpewy pera
Tov lepéws bmep cov mpecBevovady xrA. Cp. introductory passage. In illud Vidi
Dominum i. 1 (vi. 95 D) dxatdmavaros iuvodoyia, 1b. Vv. 4 (vi. 144.B) dxaran.
Sofodoyia, de bapt. Christi 4 (ii. 374 c) émvixtos Bh.

*! In illud Vidi Dominum i. 3 (vi. 98 £). ;

* In 2 Tim. ii. 4 (xi.671£). Cp. de prodit. Judae i. 6 (ii. 384 B) oxfjpa mAnpadv
Eornxev 5 kepets Ta phuatra POeyyopevos exciva, 4 58 Sdvayus Kal h Xapis TOD cod
éort, Totro pov éort 7d oGpd pyor’ TodTo 7d fphua HeTappuOyuiCe: Ta mpokeipeva:
kai Kabdmep %) part) txeivn t A€yovca Adfdvecbe Kal TANOUY<GOE Kal TAnpwoarTe Tijv
Viv EppéOn pev Graf bia wavrds 5e rod xpdvou yivera Epyw evdvvapyodoa Thy pvow
Tiv juerépay mpds madoroiay, otrw Kal % pwvi) arn Gra dexOeioa Kad’ éxaoTnv
TpameCav ev Tais éxkrnolas ef exeivou péxpe ofpepov Kat Héxpt THs avtod mapovoias
Ti Ovoiay dnnpticperny épyacerat.

5

°

25

30

40

45

480 Appendix C

3 In coemet. appelat. 3 (ii. 401 D): de Sacerdot. iii. 4 (i. 383 A) EornKe yap
5 fepeds od mip Knatapépwv GdrAdAa 7d Tvedua 7d Gyov wat thy ixernplay Ent word —
moteirar ovx iva Tis Aapmds dvabev ApeOeioa Karavadwon Ta Mpokeipeva GAN iva —
h xapis émnecodoa err. : cp. de s. Pentecoste i. 4 (ii. 463 C) } TOU Mvevdparos xapis
mapovoa Kal naow épimtapévn tiv pvotiKny éxeivny KatacKevdfa Ovolay ... ovdey —
avOpwmvov Tay y.vopéven év TO iep@ TovTw Bnyatt. Possibly the following alludes —
to the passage preceding the words of invocation: im illud Vidi Dominum i. 2
(vi. 97 BD) Séov ce SedouxdTa Kal Tpépovra tiv dryyedcKi Sofodoyiay éxnéumew
géBw te tiv éouortdynow TO kristy moreioOa Kal did TavTns ovyyvwpny Tov
10 énracpévov aireicba ...’EAénodv pe 6 Oeds A€yes Kal ToU édA€ous GAAdTpLov 7d

HOos émdeixvvoa Bodv pe Bods Kal févov Tis cwrnpias TO oxfpa Siarvmois.

Cp. p. 53 above.

2 Quod Christus sit Deus 9 (i. 571 A) ovros [6 oravpds] év TH iepG tpaméln,

ovTos év tais Tay tepéwy yetporovias, ovTos TadLY pETA TOU GwpaTos TOU XpioTOU —
15 ém 70 pvorikdy Setmvov Siaddpret.

25 In 1 Cor. xli. 5 (x. 393 B): hom. in Eustathium g (ii. 607 c): de Sacerdot. vi. 4

(i. 424.4). Cp. p. 21. 15: 54. 27: 56. 1-6.

6 In 1 Cor. xli. 4 (x. 392 E).
7 In 1 Cor. xxxv. 3 (X. 3255) 5 52 Aéyer TodTS eorw dy eddrAoyHoNs TH TaV
20 BapBdpwv puri, odt eidws Ti A€yers OVSE Epunvedoa Suvapevos od Sivara bropwrfjoat

70 div & Aaikds od yap dxobwv 7d CIC TOYC AIDNAC TON AIMNON Sep €or Tédos oF

Aéyer 7d AMHN. Cp. p. 58. 9 Sqq.

% In Gen. xxvii. 8 (iv. 268 a) dy Todro Si0pOwowpev Suvnodpeba pera Kadapoy
ouvedéros kal 7H iepG radTn Kal ppixth Tpawéy mpooedOeiv kai Ta fyuara éxeiva
25 rd rH ebyH ouvecevypéva meTA TAppHCiac POéy~acOau" toaow of pepunuévor 7d
Aeyopevor (sc. “Ades Hyiv TA dpeAnpatra hud@v KTA). Cp. p. 59. 28 sq. .
29 Perhaps the reconstruction here and at the communion is overbold: there —

is little in Chrysostom to indicate the connexion of the points he mentions,

The materials are: in Eph. iii. 5 (xi. 23 D) éxpepopévns rhs Ovcias Kal rod Xprorou
30 TeOupévou Kal Tod mpoBaTou Tod SeoroTiKod, Stray dKovons AenOGpev mdyres Kow?h,
Srav idys dveAkdpeva 7A dppiduvpa, tére vopicov SiacréAAEoOa Tov obpavdy dvwHev
Kal Kkatrévae Tovs ayyéAous: in 1 Cor. xli. 4 (x. 392 E, following n. 26 above) —
56 mapeotas TH Ovoracrnpiw THY ppiKTav pvotnpiov Tedovpévwv Bog “Trép wavrov
KTH. (cp. in Act. ap. xxi. 4 [ix. 176 A] quoted below p. 532. 48, from which ‘it
35 appears that the deacon is referred to): i 1 Cor, xxiv. 2 (x. 213 c) 5d ri Be
mpooéOnxev *Ov Kr\Qpev ; TOUTO yap ém pev THs ebxapioTias éotw ideiv yivdpevov" Ent
&e Tod oravpod obKéTL GAAG TobvVayTiov ToUTw’ ’OaTOUY yap adToU pnot od ou TPLBH-
cera’ GAAG Sep od« eEnabev Ent Tod oravpod TodTO Tac xe emt Ths mpoapopas did oe
kat dvéxerat SiakdAdpevos iva wavtas éundHjoyn. In the first passage, the details are
evidently not in their order of occurrence, since the withdrawal of the curtain
must precede the bringing forth of the sacrament; while the fraction and the
elevation would be regarded as closely connected with and part of the
communion, The two exclamations of the deacon seem to correspond to-
those of the litany in 4/. const. p. 23. 14, 28, which probably accompanied
the fraction: cp. p. 62. 8 sqq.: 97. 8 sqq.: 138. 20 sqq.

39 See n. 29: cp. iv 1 Cor. xxxvi. 6 (x. 340 £) al od Toivuy kal mpd TOU Karpov
TOU ppixwdous éxeivov Siavaorn& Kal mpiv ideiv 7a Twapamerdopata dvacredAdAbpeva
kai Tov xopdy Trav ayyéAwv mpoBaivovra mpds abtov dvdBawe Tov ovpavév GAN
dyvoet tava 6 dpvinros.

50 0 *1_In Matt. vii. 6 (vii. 114 A) Kal wap’ Hyav aire? [6 Xprords] meiv odx tdwp GAN’
dyiwotvny’ Ta yap Gyia Tots dyios Bidwow. Cp. p. 62. 2.

82 Ty Ps, cxliv. 1(v. 4668) pera dxpiBelas TovTw padiora mpooéxew afiov TO Parpo"
odros yap éorw 6 7a phyata éxwv Tatra arep of pepunuévar ovvex@s imopadAovor
Aێyovtes Oi dpOarpot xrA. Probably the psalm responded to would be that
55 from which the response is taken. Perhaps the psalm followed the communion
and was part of the thanksgiving, not a sovww«edv, Cp. use of Ps, xxxiv

p. 25. 14: 63. 36: 466. 32.

en

oO

4

4

on

Lhe Syrian Liturgy of Centt. v—vitt 481

In Matt. \xxxii al. lxxxiii. 6 (vii. 789 C) nat yap dvaykaiov Kal mpds tpas
[rots Siaxovovpévous] KadrexOjva wore HETA TOAAS THs omovdHs Siavéyew tradra
7a Siipa* ob puxpd Kddraots div eo ef ouvedéres Twi movnpiay ovyxwphonre
HETacXeEiv ravrns THs tpanétns: in Matt. | al. li. 2 (vii. 516) TO o@pa adbrod
mporatat viv hyiv, ob Td iudtiov povoy GAA Kal 7d oGpa, ovx wate Gacba pédvor
GN’ hore nal paryeiv kai eppopnOjvat. mpovepxopeba Toivuy pera micrews. Cp.
introductory passage.

* De bapt. Christi 4 (ii. 374 ¢ Sqq.) BovrAcobe eimw é0ev 5 OdpuBos Kal 4 Kpavy?
yiverat; St ov dianayrds ipiv ras Oupas dmokrclopey GAAA avyxXwpodpey mpd THs
éoxdrys edxaporias dwomndgy xal dvaxwpeiy oixade .. . BovrAEabe einw Tivos épyov
movovow of mpd THs cupmAnpwoews dvaxwpovyres kal Tas ebxapornpious Bids ov«
Emepépovres TO TéeAa THs Tpawélns; .. . exeivos [6 “Iovdas} pev pera “Iovdalar, odor
be [oi cuppabyntal] pera rod deamdrov tpynoartes &epAOov" Spas br. h éoxdrn pera
tiv Ovotay ebxn Kar’ éxcivov yivera Tov TUToV ;

%° Adv. Jud. iii. 6 (i. 614 ¢) Kal THs ovvddou tavrns dmodvew tyuds [6 didxovos]
ToUTO byiv éredxeTa Aéywr Topevecde ev eipyvy. P. 67. 19: cp. 27. 14.

APPENDIX D

THE SYRIAN LITURGY FROM THE FIFTH TO
THE EIGHTH CENTURY

H ZYNA=Iiz!
(MASS OF THE CATECHUMENS)

{THE ENTRANCE)
“Arioc 6 Oedc Kai Marip
a > ‘ ec ray A - Q .Y A A o-2 -
aploc IcXyPoc Oo vius Tov Oeov capkwOeis Kal gravpwbeis capki b: hpas
arloc ABANATOC Td IIvevpa to a&yoy
6 eis Kiptos caBawé édéucon eMac 2.

(THE LECTIONS)

‘0. *Atrécrtodos °,
To Evayyéuov *,

«MASS OF THE FAITHFUL)

{THE CREED)
"Ev mdoy ouvdte 16 LUpBodov Aéyerar’,

{THE KISS OF PEACE)
"Aorrafépeba ddAhAous °,
Ii

on

Io

15

20

25

30

35

482 Appendix D

{THE DIPTYCHS)
Ta tepa Aimruxa’.

(THE OFFERTORY)
Ta Sapa mporibéaor év TH Gyiw Ouctacrypio of Srdxovor *

5 { ANAPHORA)

‘O Btdkovos mpoodpwve?

ef >

ZT@MEN KAAGC, CTMMEN META MOBOY, TIPOCYWMEN TH aria ANadopPd
& Stdkovos mpds TA Seka pépy Tod Ovoracrypiov peta Tis pvoticis prTidos
maploraTat
10 ot maides eumpoobev tod dylov tepareiou toravrat®.

{THE THANKSGIVING)
Avapapriperar fpiv & tepeds A€ywv
"AN® TAC KApAiac
mpos TadTa fpets aroKpivopeda
18 ‘Exomen trpdc ton Kypton ?°
i) Tpocaywyy Tis avadopas 1°
AarrEAWN AetToupyouvT@y, EZANTEPYTWN THY pvOTiKiY TpdmeCavy KaduTrdvTor,
20 TN yepoyBim mapiotapévey Kal TON TpLrdyLoy YMNON AAMTIPA TH WNA KEKPA-
fOTON, TON Cepadim per’ evAaBelas Kexuvpérwv
4 700 tpicaylov SotoAoyia
“Arioc arioc arioc Kypioc caBawe ™
TAHpHC O OYpaNdc Kai H fH THC AozZHC coy™
25 perd ro eitetv tov Aadv Tov tpicdyrov Upvov 6 tepeds Sorep Eppyvedwv Tov
Upvov pyctv
“Arioc €f BacikeY TON AIMNON Kai TACHC API@CYNHC KYPIOC Kai AOTHP* Artoc
Kal © MONOfENHC COY yi0c AP OY TA TANTA ETTOIHCAC’ ATION Kal TO TINEYMA COY TO
TIANASION TO EPEYN@N TA TIANTA Kai TA BAGH Coy TOY Ocoy ™

30 . ° e e . . . . . . . © . .

Kal rod mapabeicov xara riy Tov Geod Sixaoxpiciay yeyovdra e&dptorov Kat
Oavarw kardkpiroy kat POopa imoyxeipioy oy Tapeiden 6 CymTIaOHic TOY oiketov
TAacmaToc thy doGéveray 6 TO e€ivat Sods Kai rd ed eivar yapICAmeNoc GAN’
écrAaryNnicOH én’ avr@ mecénTi modAois mpdrepoy TMaikarwricac Kal mpos

35 émarpopiy Kadéoas, ordv@ kal rpdum, datos KatakAvop@, Kal mavros Tov
yévous puixpod Seiy mavadeOpia, cvyxvoe Kai diaipécer rdv yoooar, ayyédov
ematagia, moder epumpnop@, tumKais Oeodaveiais, modepots vikais Hrrats
onpetos Kat répact, morxidas Suvdueot, NOM Tipodritaic.... edee de rdv

The Syrian Liturgy of Centt. v—viit 483

Avrpotabar péAXovra ANAMAPTHTON elvat . . . EvdoKia yap Tod Oeod Kal Tarpéds
6 MONOFENHC YidC ... KATEpyeTAl ... Kat 6 Adyos odp& arpémras éyévero &k
TIneymatoc drioy Kai Mapiac thc” 4yias de:mapOénoy Kai BeoTOKOy *—ina Oe
€avrov Kal ev €avt@ ANakatvion pev Td KaT EIKONA Kal Ka dpoiwow >—6 Kypioc
Hm@N*lHcoye Xpictoc 6 ék TOY OYpANoy KaraBds* MEAAWN yap TON EKOYCION YTIEP
HM@N KATAEXECOAI OANATON EN TH NyKTI ev A EayTON TrapediAoy StabnKny Karvy
Ov€Oero toic Arpioic aYTOY MaOHTaic Kai ATocTOAOIC Kat de adrav maar Trois eis
avroy murevovow"’ év TO iTrEep@w Toivuy THs dyias Kal évddEou Tidy rd madardy
maoxa peta Tov pabnray aitot gayay Kal mAnpooas thy madaay ScaOjeny .. .
KAACAC APTON emedidoy adrois Aéywv AABeTe dreTe’ TOYTO MOY ECTI TO COMA
TO YTIEP YM@N KA@MENON EIC APECIN AMAPTION’ Spuolws Kal AAB@N kal TO TOTH-
PION €2 OINOY Kai YAaTOC per’ AWKEN adrois Aéywy TTiete €Z ayTOY TANTEC’ TOYTO
MOY ECTI TO AiIMA TO THC KAINHC AIABHKHC TO YTIEP YM@N EKXYNOMENON EIC AdECIN
AMAPTION* TOYTO TOIITe EIC THN EMHN ANAMNHCIN’ OCAKIC FAP AN ECOIHTE TON
APTON TOYTON Kai TO TTOTHPION TOYTO TIINHTE TON BANATON TOY Yioy TOY ANOpwTOY
KATArPEAAETE Kai THN ANACTACIN AYTOY OMOAOFEITE ews AN EAOH '8,

{THE INVOCATION)

»++ TATIAOH «.. TON OANATON ... TOY CTAYPON TON CWTHPION, THN TAOHN,
THN ANASCTACIN, THN €IC OYPANoyc ANOAON...2”
gyoiv 6 tepevs
ina emidortican, TIneyma tO “Ariton—éd imac (kai Eni TA mpoKeimena)—TO
KYPION TO ZW@OTIOION . . « OMOOYCION TE Kai CyNaik1IoN—T@ Tlatpi kai TH Yi
6poovctoy CYMBACIAceYON—EN EIAEI TIYPINDN FAWCCHN Emi Toyc Arioyc avrod
pabyras éxxexvpéevov—ENn TH YTEPw@ THe driac Kai ENADZOY Di@N—AdridcH Kai
TIOIHCH TON MEN APTON TOYTON CMA AION XpicTOY Kai TO TOTHPION TOYTO alma
timion Xpictoy “—ina) rénutat Toic miores aEi@s MeTAAAMBANOYCIN EIC AECIN
AMAPTIGN Kal EIC ZWHN AIMNION Kai Eic @uAaxryptoy pyyiic Te Kat CdMaToOc 2,

{THE INTERCESSION)

Thc arliac Kai ENAOZOY Zi@N—THc MHTPOC THN avd TACAN THN OiKOYMENHN
EKKAHCIDN—TIS dyias TOU Geod KABOMKHC Kai ATTOCTOAIKHC EKKAHCIAC—emTl THN
MESA NMG SCTCOM 4OTHOUYEEVOE yi 6 oe ek ew lw
MONOC €v GvOp@rots maNncic ANamApTHTOc 7 : ‘ ; :

e . .

{THE LORD’S PRAYER)
‘H Mpoceuyy *.

(THE ELEVATION)
*O iepeds pera to dytacOiivar tiv Ouciav éxetvyv tiv dvaipaxtov dvupot Tov
dprov tis lwijs Kai maow adtov iroSexvier
clita éxdwvet & Stdkovos Kal A€yer
TT pdcyeomen 28
11-2

on

20

35

40

484 Appendix D

5 tepets tds xeipas eis ovpavdv dvatetvwv peta Aapmpds pyoi tis pwvijs
TA Aria toic drioic *
8 Aads
Eic Arioc, eic kypioc *Incoye Xpictéc eic AdZan Ocoy Tlatpoc
avy dyio Lvevpart © 4 Adza™,

on

KAdra: 6 dptos *.

{THE COMMUNION)
‘O tepeds mapéxer tiv Gyiav Kowwviav tots KAnpicots
peta Tovs KAnpikovs Tots tratot

10 & ads TposépxeTar Kal otavpoedas tds waAddpas tuT@cas Td copa tro-
Séxerat Kal émdels dpOarpots Kat yxelAy Kal pérwma tod Oelou dvIpakos

peradap Saver
5 Sidkovos karéxer TO Gytov morypiov Kal émSidwor”’.

15 Igni traduntur quaecunque remanere contigerit inconsumpta®,

The authors used are chiefly Hesychius the Presbyter (+c. 438, Migne P. G.
xciii. 787 sqq.), Cyril of Scythopolis (c. 555, Exthvnii vita in Cotelerius Eccl.
graec. mon, Paris 1681-6, ii, 200 sqq., Sabae vita ib. iii. 220 sqq.), S. Anastasius
Sinaita (either the patriarch of Antioch who died 598 or his successor 599-610,

20 de sacra Synaxi in Migne P. G, Ixxxix. 825 sqq.), S. John of Damascus (c. 685-
765, Opera ed. Lequien, Paris1712. Neither the de corpore et sanguine Christi nor
the de Azymis is authentic: one MS. attributes the former to Peter Mansour
probably a relative of S. John, and it is certainly Syrian : see i. 652 sqq., 647)
and John Moschus (+ 620, Pratum spintuale in Migne P, G. 1xxxvii. 2851 sqq.).

25 } Svvagis, Cyr. Scythop. S. Euthym. 78, S. Saba 61: S. Anast. de s. Synaxi
829 c &c.: Jo. Mosch. P..S. 196. For the form of the church see Cyr. Scythop.

S. Saba 17 ebpe omndraov péya te Kai Oavpdovor, éxxAnoias @cod éxtUTmpa ~xov"

Kata yap TO dvarodikov pépos Kdyxn eaTl OeduTLCTOS Kal KaTA 7d BdpELov pépos oikov
cipe péyav iakovinod tafw Exovra, é« Se Tov vdrov ecigodov mAareiay Kal Thy —

30 dwravyiay ixavas eiodexopévny ex HS HAcakhs axrivos. For siaxomxdy see
Jo. Moschus P. S. 25 in n. 8 below: the ambo Cyr. Scythop. S. Saba 56: the
sanctuary (@vo.agTHpiov) in n. 9g: the consecrated altar (@vc.vactnpioy yvacpévor)
tb, 16 (rpamefa S. Jo. Dam. de Imag. iii. 35 [i. 361.4], 7) Cwnpdpos rpdmeca 2b.
i. 16 [i. 314 A]): the gold or silver dove hanging above it, Labbé-Coss. Concil,

35 V. 1129 A, ed. 1738 (petition of the Antiochenes at the council sub Mennd, 536):
the candelabra (Avxvia:) S. Jo. Dam. de Imag. iii. 35 (i. 361 A): the censers

(Ovpuaroi) 1b, (7d eb@Ses Ouvpiapa 1b, i [i. 321 c]): the sacred vessels (dicxo, —

motnpia) 1b, ili. 35. The people washed their hands before communicating,

i.e. probably in the atrium before entering (S. Anast. de Syn. 832 8 67rav —

4° dpmayds Kai movnpias Kal TANOn Gucprnparev év éavrois éxovTes VdaTt puKp@ Tas
xelpas dmovinrépevat otrw 7d Gyov éxeivo cya Kal 7d Ocfov aiva xrA) and kissed
the crosses and the ikons on entering (7. c ob ydp 70 cicépyeoOau év TH Tod Ocod
éxxAnoia kal tds Oeias poppwoas Tov dyiwy eixivev Kal Tos Tipiovs oTavpods
domd(ecba TovTo dpearov ob5é TO VSaT: ExTAvva Tas xeipas TOTO KAOapais).

45 45S. Jo. Damasc. de Trisagio 26 (i. 495 D), where he exhorts his correspondent ©

to persuade the objector mavcac@a pev ris To.a’Tns évoTraoews ody Huiv Se rots

Geodrnmras natpdot Kat’ ixvos dkodovOovvTa “Aytos Aéyew 6 @eds TA: but possibly —

4
a
1
:
t

.
aT ee a ee a

;

a

Ad wf eile Bai oT) in aie

The Syrian Liturgy of Centt. v-viit 485

he is not referring to an expanded Trisagion actually in use at Jerusalem, but
only summing up in this form the result of the preceding argument and
the intention with which the hyin ought to be used. Contrast p. 155. 11,
218. 2.

3 Cyr. Scythop. S. Saba 75 KaTeTrel-yov airov 76 Te Yarrn prov bibagau He kat Tov
dncoroAov. Readers are mentioned in S. Euthym. 5 6 rev dvaryvaar av Badpés.

* S. Anast. de Syn. 829 A TO Oeiov bayyedov, peiCova mepikomiy ei cinys,
adyavaxtovpev, For 4 tav elayyehiov mavayia BiBAos and the honour shown it
see S. Jo. Dam. de Imagin. i. 16 (i. 313 E).

5 Theod. Lect. A. £. ii. 48 Métpov not rov kvapéa éemwvojoa ... ev mdaon
auvage: 70 avuBorov rAێyeo@u. Peter the Fuller was patriarch of Antioch 476-88.

6° S. Anast. de Syn. 840 4 00x, épas étt 5a TovTO domati pela GAAHAous Kat’
éxelyny Thy wpav TH poBepay iva mavra ovvdecpov dbixias Kal okdnpoxopdias
p. parres t év xadapa Kapdiq T®@ SeondTyn TpooerOapey ; ;

7S. Maximus Schol. in Dion. Ar. H. E. tit. 2 ént 88 706 maT pos TOUTOU PETA TOV
domacpov Ta dintvxa édXeyeTo Horep kal év dvaroAn. In Cyr. Scythop. S. Saba 61
S. Saba is sent on a mission from Jerusalem to Caesarea and Scythopolis to
secure the entry of the names of the four councils on the diptychs: cp. 7b, 85
for the removal and the restoration of the name of Ephraim of Antioch.

§ Joan. Moschus Pratum spirituale 196 (Migne P. G. Ixxxvii. 3081 a)—of some
children playing at the mass—x«al épxovra: eis piav wérpay dpadnv* Kal yap EmatCov"
kat énl TH TétTpa ws ev Tager OvoiacTnpiov HieOHxaot Tots dprovs Kal év KavKiw
dorpaxivy olvov Kat mapictavra 6 piv ws mpeaBurepcs of 5& ws didxovor & Oev kal
évOev nal 6 pev tiv mpookomdny edreyev of Se Tois paxiodrlors éppim ov .. . ws ctv
TaVTa TETOLNKAGW KATA THY EKKANCLAOTLKhY GuYnDE.aY Tply } TOvs aprous peAlowouy
wip éx Tov ovpavod kareAnudev kal Ta mpockomobévTa mivTa karéparyev kat THY
TET pay Kar éxavoev dmacav: 1b. 25 (2869 D). iy TLS ddedpos év T® wow oBiep TOU
Xou(iBa ds iv paddy TV Tpootop.dny THs ayias dv acopas® év mid ovbv ereupOn
évéyrat edAoyias wat épxoper os év 76 povaoTnpiy eimev Iv mpookopediy ws év Taget Tis
oTtxonoyias” kal Tas adTas evAoyias mpocOnay é év TO Sionw € év TO ayiw dvovacrnpiy oi
didxovow* Kal év TO ™pookopiCew TOV (aBBay Tov Teodvy ny | TOV TOTE mpeo BUTE pov évTa TO
éminAny XofeBirgy ds kat torepov yéyovev Kavoapeias THS Kara Tadaorivyy émigkoros
ove eOedaaTo Kata 7d Bos Iv Empoltnow Tod dyiov Tlvevparos kal AuTNOels pyTe
dpa avros Huaptev Kal Sa TodTO améaTy 70 Tvedpa 70 Gyov cioHAGev év TO Erakovirg
kAaiwy kal pintev éavtdv emt mpdcwmor Kal paiveta adbt@ 6 dyyedos Kupiov A€éyav Gr1
"Efdrov év TH 68O émixom(dpevos Tas eddroylas 6 ddeApds EXeyev Ti ayiav dvapopayv
HyacOnoay Kai TereAc.wpéva eiciv, There is no clear evidence in these writers

30

as to the position of the offertory, but these stories suggest this if any. For -

the matter of the oblation, (|S. Jo. Dam.] de corpore et sanguine Christi 4 (i. 658 E)
Keira... v TH Tpameln TH pvoTixn bAn 6 pros Kal 7d ef olvov Kai bdaTos Kpapa :
for leavened bread as against a(uya, de Azymis (i. 647 sqq.).

®S. Anast. de Syn. 836 D dxotoate ti 6 Sidxovos tyiv mpoogwvel A€yav
ZT@MEN KTA, Cp. 833 B.c. and p. 49.17. Cyr. Scythop. S. Euthym, 78 was rev
caBBatwv 6 pev [Ev@vpuos] éAecTovpye: Oc@ Kai 7}v dvaipaxtoy ai7@ mpoonye Ovaiar,
Aopetiavos 5@ mpos Ta Sefid wépn peTa THs pvotinns exeivns futidos mapiorato'
Tedeiabat 52 H5n werddAovons THs Tod Tpicaryiov Sofodvyias TepéBwv re 6 Sapaknrds nal
6 Xpucinmov adeAdds TaBpinrtos 6 pév mAnaiov 6 5 tod Ovoracrypiov evbov EoTtws ...
Opa. Tip ex TOD aidridiou Kabamep emt Tivds Siaxexupévov d0dvns dvwbev KaTiov Kal
aurdv Te Tov péyav EvOvuov civ abt@ 5 Kai Aopetiavdy évbov mepirdaBcv Kai otrw

mept avTovs dvapeivay dn’ apyns Tov Tpicayiov dxpt kal cupmAnpwoews Tis lepas :

Acirovpyias. Cp. n.8 and p. 14. 3. Jo. Mosch. P. S. 196 (3081 A) 9 ovvndeva év TH
eeudnoig mrapéd papev wore Tous maidas éumpoodev tov ayiov fepareiov istacda
éy Tats ayias cuvagect. P. 13. 16.

14 S. Anast. de Syn. 837, A. Cyr. Scyth. S. Euthym. 80 Ti mpuor ny <d0ds
mpood-yav THVoe TH Ovotay 6 iepeds oiovel TO mAHGOs mpoarpariterar” Avw ox@pev Tas
Kapdias avTois empavay Kal Tiv wap éxeivev AaBay imécxeow oT TIV Tpooayaryiy
Oappet ths dvapopds. S, Anast. p. 8374 gives also the form “Avw ox@pev Tov

40

45

on
on

486 Appendix D

voov kat ras kapdias. P.50. Cp. } mpooxopidy, } mpoon. Tis dyias dvaopas in n. 8.

The anaphora was still said aloud in some places: Jo. Mosch. P. S. 196 (3081 B)

ered) 5& & tise Témas expovely peydrus ciwOaow ol mpeaButrepo etpéOnoay Ta

nadia tiv ebxiy Tis ayias dvapopas éxpavOdvovra éx TOU ovvEex@s adrijy Expwveiobat,
1S, Anast. de Syn. 841 3B. Cyr. Scyth. S. Euthym. 78, above n.9. 5S. Jo.

Dam. F. O. ii. 3 (i. 157 E) TON EZaTEpyYrHN CEpadim Kai T@N TOAYOMMAT@N

xepoyBim (p. 50. 23 above).

2S. Jo. Dam. de Trisagio 2 (i. 482).

13 Th, 27 (i. 496B). P. 51. 6 sqq. above.

10 Id, F. O. iii. 1 (i. 203 sq. slightly rearranged) where the liturgy is not
mentioned, but the passage is evidently modelled on S. James and Ap. Const.:
see pp. 19, 51. Cp. in Ficum arefact. i (ii. 804 DE), ia Sab. sanct. 11 (ii. 819 £),
de Transfig. 4 (ii. 794 A).

15 Id, F. O. iv. 4 (i. 255). P. 51.18 sq.

15 16 Jb, iv. 13 (i. 268A 8B): cp. de corpore et sanguine Christi 5 (i. 659 C).
P, 51. 17-52. 22.

17 Id. de Imagin. i. 8 (i. 311 A). P. 52. 308qq.

18 (Id.] de corp. et sang. Christi 4 (i. 659 A): F. O.i. 8 (i. 137 B): i Sab. sanct. 4 Gi,
817C), frag. in S. Luc. (i. 576c): F. O. iv. 13 (i. 268.4). S,. Anast. de Syn, 8378

20 7H Ovoiacrnpiy wapioTdpevos mapakadre Kal émoweddar dvwbev Ti xapw Tod ayiou
Tvedpards cor émiporrpoa, which justifies the ép’ #uds (cp. p. 54. 2). P. 53. 24 sqq.
Cp. in Sab. sanct. 35 (ii. 831 B) odpka Ocod éx cirov Kai aipa Ocod ef oivou adnOas
Th émnAnoe Kat appntws peramoovpevoy: i. 656 AB: S. Anast. de Syn. 8408.

19 S, Jo. Dam. F. O. iv. 13 (i. 271A). P. 54. 14.

25. % Jb, 268A: in Dormit. ii. 4 (ii. 871 E): de Imagin. iii, 41 (i. 361 E): de
Transfig. 6 (ii. 795 C: cp. i. 340E, 361E). P. 54. 17, 27.

21 Id, in Sab. sanct. 20 (ii, 822C). P. 57. 30.

2S, Anast. de Syn. 837 70 ph pdvoy PevdecOa TH Xpror@ war’ excivnv ri
poBepdy dpav rijs Oelas cuvdgews GAAA Kal Tots éavT@y GdeApois pynorkaxety Kaimep

30 A€yovra év TH mpogevy] Kal des Huiv 7a dperdjpata hua KTA,

% J6-@ar a... PGE a0.

2! Cyr. Scythop. S. Euthym. 81 fis nal ovvredeabeions [sc. THs dvapopas] Tas
xéipas éxeivos maduv eis ovpavdy dvareivav Kal dorep abrois brodecvds 7d oixovopndev
Ths owrnplas Xap THS huerépas pvoThprov peta Aaprpas ottrw pyot rhs povgs Ta
dy.a Trois dyios. Cp. S. Anast. u. s.n. 23: S. Jo. Dam. ef. ad Zach. (i. 6568),
de corpore et sanguine Christi 5 (i. 659 A). P. 62. 2.

2 S. Jo. Dam. de Trisagio 27 (i. 496 B) év TH twoe Se Tod dprov Tijs ebyapiorias
ov A€youev Tprodytos 7} Tproxdpros GAA Lis Gyros eTA. P. 62. 4-6.

%6 (Id.] de corpore et sanguine Christi 5 (i. 659 AB) eira tpodra év rais xepat
40 TOD lepéws ws emt oravpod Kal Siadidora KAwpevoy... Kal KAGTaL bp’ Huay Tipiws

kat motas. Cp. n. 8 mpiv 7} rods dprous periowow. P. 62. 7.

27 Jo. Mosch. P, S. 127 (2989 A) kal mapéxe aiT@ [6 énioxowos] Thy dayiav
kowaviay peTa tov mpecButépwy: 1b, 196 (3081 A) ovvnPaa év TH éexxdnoig
napéSpapev Gore Tovs maidas... mpwrovs peta Tods KAnpikods Tov ayiwy peTadap-

45 Bavev pvotnpiov. S. Jo. Dam. F. O. iv. 13 (i. 271 €) mpooéAOwpev abr@ 160y Siaxact
kal cravpoedas Tas TaAdpas TUMwOaYTEs TOU éoTavpwpévou TO OHpa brode~wpeba Kat
émdévres dpOarpodvs Kal xeiAn Kal pétwmra Tov Oelov dvOpaxos peradaBwyev., Jo.
Mosch, u. s. 219 (3109 C) BAémw ovby abrov [rdv Sidxovoy| Karéxovra 7d Gyov
moThpiov Kat émdidovra. Cp. S. Anast. de Syn. 4298 of 5% éAOdvTeEs od péXpe THS

50 oupmAnpwoews mapicracba dgvovoww GrAAA bv éErépwv Epwrwar Ti TeAciTar ev TH ovvager
kai ei 6 Kapds THs peTadrnpews mapeors kal TéTe elomndavTes Spopaiws ds Kives Kat
rov dprov rov pvotindy dpnd(ovtes &fépxovra. Cyr. Scythop. S. Euthym. 80 —
gaol 5& abrov nai more mpds Tivds TOY AdEAPSv KaTapdvas adbtr@ ovvdvras eiTeiv ws
dpa poBepdy ido. modAAdms dw ayyéAwvy ovddrAcToupyovcay aiTt@ Kal trav tepov

R5 ovvepanroperny kal ws év TH Tod deamoTiKOd OwyaTos wETaAT We TIVGS Wey THY TpOT-
iévtwv pwriCopnevous im’ adrhs épwn, Twas 52 ofoy dpavpovpévous Kal vexpoupévous ...
51d wal Tots ddeAqois ov« €Anrye Sapaprupdpevos nal 7d ToD drooTdAou dpioTa Tapawav

on

w
on

The Liturgy of the Dionysian Writings 487

mpooéxev Exagroy kal éavrdv Sompateav Kai obTw pints Tov dprov te Kat Tod
moTnpiou perahapBavey. Cp. p. 466. 31.

28 Hesychius 7 Lev. ii (Migne /. G, xciii. 886 p) sed hoc quod reliquum est
de carnibus et panibus in igne incendi praecepit (Lev. viii. 32). quod nunc
videmus etiam sensibiliter in ecclesia fieri ignique tradi quaecunque remanere 5
contigerit inconsumpta, non omnino ea quae una die vel duabus aut multis
servata sunt: sicut enim apparet non hoc legislator praecepit sed quod reliquum
est incendi iubet.

ArTrENDIX E ,

THE LITURGY OF THE DIONYSIAN WRITINGS 10
S. Dionysius Areop. <£ccl. Heer. iii.

H IEPA XYNAE=IZ*

{MASS OF THE CATECHUMENS)

{THE CENSING)

*O tepdpyns edxiv lepdv emt rod Oelov Ovotactypiov tehéoas E atdtod tod 5
Ouprdv dptdpevos éml macav Epxetar TiHv Tod iepod xopou meproy yy *.

{THE LECTIONS)>

*Avadvoas S¢ madw én Td Oetov Ouctactypiov dmdpxerat tis iepGis Tav
Walpav ped@dlias cuvadotens attS tTihv Wadpreyv tepodAoyiav phd Ts
éxkAnovactiKfs Staxocpycews *. 20

Ava ta&v Aevroupyav Tav “Ayioypddev AdATtav avdyvwots dxodovOws yiverau*.

{THE DISMISSALS)
Kai peta tavtas imo tis tod Acttoupyod Stakpitixiis dwvijs ew yiyvovrar
vis lepGs meproxijs of Karnxovpevor kai of “Evepyoupevor kai oi év Mertavoia
ovtes® 26

«MASS OF THE FAITHFUL)

Mévovot 8 of ris Tav Oelwv erowpias Kai Kowwvias Gfior Tov AevToupyav
Sé of pev Eoraor mapd tds tod tepod miAas ovykexAciopévas of S¢ GAAo Tr
T&v THs oixelas Tafews evepyotor®,

{THE CREED) 30

Mpoopodoyetrar ims tavrds Tod Tis éxkAynoias TAnpOpaTos
H KaSoAucy “Ypvodoyia’.

488 Appendix E

(THE OFFERTORY)

Oi Sé rijs Acttoupyicfis Staxocphoews Exxprtor. ov Tots tepedow emi rod
Getou Ovovactypiou mpoTiPéaor éyKekaduppéevov tov ltepdv dprov Kal 1d ris
evAoyias totiptov ®

5 & Getos tepdpyys edxriv tepdv tede?.

(THE KISS OF PEACE)
Try aylav Eiphvnv Gmaot StayyéeAAer Kai domdfovrar cAAHAOUS Gtravtes °.

{THE DIPTYCHS)
Tav tepdv Mruxav f pera tiv eiphvyv avappyots dvakynputre. Tods dciws
10 BeBioxdtas *°.

{THE LAVATORY)
‘Eotds érimpoodey tav dywrdtoav cupBdrov Sart tds xetpas 6 tepdpxys
vitetar peta ToD cepvod Tav lepéwv TayparTos “,

«ANAPHORA)

15 ‘O pév tepdpxys ev péow tod Oetou Ovotacrnpiov Kabiorarar, mepreatact
5é€ pdvor perd tadv tepéwv of trav Aerroupyav Exxprror

{THE THANKSGIVING AND CONSECRATION)
‘O tepdpxyns tds tepds Ocoupyias tpvet

Tivas pév eivar ras eis jpas Ocoupyias hapey eis abyy;,réov don Sivams.. .

20 Tiv avOpwreiay picw apynbev and tév belay dyabéy dvonras é€okicbjoacay
i modutrabeorary Car Siadéxerat Kal rd ToD POoporrood Oavdrov mépas* akoXov-
Bos yap 7 Ths bvrws ayabdrnros dd€Opios dwocracia Kal Tijs tepas év mapudeiow
Oeapobecias tmrepBacia tov eko:orpycavta rod worotod (vyod rais olkeias
porrais kat Oedxrixais rod évavriov Kat Svopevéow amadrais ros évavrios TeV

i)
ore

Geiwv ayabay rapadédoxer, evOev edeewHs dvti pév aiwviov rd Evnriv avrnd-
Adkaro, rijv dé olkeiav apyiy ev POaprixais éoxnkvia yeveocow emi Td Tis apxns
KaTdhAnXov eikdros frye Td mépas’ GNA kal Tis Oeias Kal dvayayov Cwijs €beoveiws
aA >
arorecovaa mpos Ty evavtiay eoxatiay HvexOn Tv ToduTabeotaTnY GdXolwow*
, a 4 a 5 , e a ”~ >, 4 , » cd ‘ > 4
mArAcvopern S€ kal ris evOeias 6d0d ris emt rd dvrws Cvra Ocdy EKTET Papen
. Lal > , A 4 e 4 , , , > ‘
30 kal rais ddeOpias Kai Kaxepyériow bmorarropévn mAnOiow €ddvOavev od Oeors
ovde didous adda Svopeveis Ceparevovoa, rév d5é ahedds adtH Kata Td oiketov
> a ? ,
cym\e€s arrokexpnpever eis avuTrapEias olkrpOs éumemraxet Kal ama@deias Kivduvor.
¢ ‘ - “~ > , > , , A A > A < ~~
n O€ THs Ocapyixis ayabdrnros aretpotarn didavOpwria kat Tiy avroupyoy juaev
, A > > , , ’ A > , ° , aA Di 2
ayaborper@s ov amnynvaro mpdvoray adda ev adnOet pebeEer trav Kab? jas
35 Yevouern TdvT@y avayaptiTes Kal mpos Td Tarewvov Nuay Eévorronbeioa pera Tis
TGV oikel@y dovyxitov Kat G@Bijrou mavrehas Efews tiv mpos aii jpiv
4 >
Koweviay ws dpoyevéct Aowmdy edwpiaaro Kal TaV olkei@y avedeEe petdxous
an wn 4 > a , ¢ c , , »* A eC 2 ee
Kah@y, Tis pv atootatikns mAnOvos ws 7 Kpudia tapddoats €xet rd Kad’ Hpov

The Liturgy of the Dionysian Writings 489

, A 4 ~
Katadvoaca Kpdros ov Kata Siva os trepirxvovca, Kata bé€ Td pvoTiKds
en ‘ > , \ 8 , A fal ¢ “ 8e 4 > ,
piv mapadobey Aé-yrov év kpioce Kat Sixatootvy, Ta Kad’ nyas de mpds Tovvavriov

: i 646 ee 4 vo BF
day adyaboupyas pereckevacato’ TO pev yap Kata vody Nudy adapmes evenAnoev

OABiov Kai Oevordrov paris Kal Tois Oeoerdéow exdopnoe Td aveideov Kdddeor'
7d S€ ris Wuyxijs oiknrnptoy ev mavredet warnpia ths Scoy otto Katanecot ons
Hpav ovoias évayectdrwv tabcy Kal Pboporrody polvopay nrevOepwoer ava-
yoyry tpiv trepxdopov Sei~ava Kal modirelay évOcoy ev rais mpos atriy nya
iepats kara 1d Suvardy ahopotmacor’ Td Oeopipnrov Sé mas av hpiv érépas
eyyéevoito pi) THs TGV iepwrdray Ocovpytov pynpns avaveouperrs det Tais lepapxt-
ais lepooyiats te Kal iepoupyiais; TotTo ovy ToLotvpev ws TA Adyid row eis
Ti avTns avapynow

évOev & Oetos tepdpyys ent tod Belov Ouciactypiov katacrds tpvet Tas eipypévas
tepds Qeoupylas *Inood ris Pevoratys hav mpovotas as emi owrypia tod yévous
Fpav evSonia tod mavayeotdtov Matpdés év Mvevpar. dyim Kkatd Td Adytov

éreAclworev.

‘Ypvioas $2 kal tiv ceBacplav atrdv Kal vontiv Sewp’av év voepois dp0adpots
émomrevoas emt tiv cupBodtkiv atrav tepoupyiav epxerar Kai todto SeoTrapa-
Sétws’ S0ev eiAaPds re Gua Kal tepapyxucds petd tots tepois tav Deoupyrav
ipvous trép tis trip atrév tepoupyias dmoAoyetrar mpétepov lepds mpds adrov

avaBodv
20 eimas Todro moueire eis Ti» emily avapynow
cita THs Seopipyrou tavtys tepoupytas détos aitet yeveoOar kai Ti mpds atrov
Xptorov ddopormoe ta cia teA€oar Kai Stadotvar mavayiws Kai Tods Tav tepdv
peOéovras tepompends petacxetv 1°,
{

{THE MANUAL ACTS)
‘lepoupyet ta Oerdtata Kal tm’ dv dyer ta tpvypeva Sd Tav tepds mpoKer-
pévav cupBdrwv Kal tds Swpeds Tav Ocoupyrav trodetfas |

Tov éykekaAuppévov Kal ddiaiperov dprov dvakaAvwas eis moAAd Siarpet),
{THE COMMUNION)
Eis Kowwviav tepdv atrés te épxerat kal tods dAAous mpotpérerar
{ THANKSGIVING)

Metacyav Sé kai peradots Tis Ceapyicts Kotvwvias els edxaptoriav tepdv
karahtye peta tavtds Tod THs éxkAnolas tepod mANpopaTos |.

In accordance with the plan of the Eccl. hierarch. the synaxis is described

Ll

°

15

20

25

30

continuously in c. 2, and the description is repeated in c. 3, sometimes in other 35

words and sometimes more explicitly, with a commentary or ‘contemplation’
on the successive features. Above, the more explicit description is adopted in
each case, or the two descriptions are combined. The reff. are to Opp. S.
Dionys. Areop, ed. Corderius, Antv. 1634.

490 Appendix F

le. 3 § 2: kowwvia Kai ovvatis c. 1: pvornpiov avvagfews eirovy kowovias —
c. 2 tit. 2c. 2: 3 § 3 Tov ftepdpxnv (the bishop)... awd Tod Oeiov
Ouovactnpiov péxpe TeV écxaTav Tod iepod per evoopias idvTa Kal mdAW é adT@
TEAELWTLKDS dmoxabiaTd pevor. The prayer is not mentioned here: probably —
a private prayer is meant inc. 2. oe *e 2. 5 c.2: ind.
povas c. 3 § 7. Aeroupyot includes deacons and subdeacons: S. Maxim. Schol.
P- 305 Aecroupyovs Pyar Tovs Siandvous Kal Tods viv imodiaxdvous Aeyouévovs. Here
= deacon. 'C.m, LoS. 13. 16 sqq., 28. 12 | S4q-» 30. Io Sq. 7e.2:3§7 To
Suvov 5 Trovroy of pev dpvoroyiav Kadovow, of 5é Tijs Opnoneias 70 otpBodrov, GAdAo —
10 5é ws oipat ) Oerdre pov lepapxuny etxapioriav ws TE pLEKTURHY Tav éis 7eas Ocd0ev adiko-
pévow iepiv Sépar. Cc. 23 eykenaduppevov c.3§8: of ... Exxprro, —
S. Maxim. Schol. in loc. ExKpiTot, of mpwro. SidKovor. "Cc. S. Wc. 3 $93
Cc. 2% HvoTiK? TOV " bepiay TTX GV dvdppnots émTeAciT aL. 1c, 3§ 10: c. 2 kat
vipapéevev tas xeipas HdaTt Tod iepdpxou Kat TOV iepéow. Mc. 2: 3 § IG
15 °c. 3 § 11 sq.: c. 2 xal Tds fepds Oeoupyias 6 iepapxns byrnoas. 1c, 2; this
seems to refer to the elevation, but it is not clear, since in 3 § 12 wal... dwodeitas —
is omitted and after ovpBdAwy it continues ror yap éyxexad., so that the allusion
may be only to the unveiling. On the other hand there is no explicit allusion —
to the fraction in c. 2. “'¢, 9 $1: sc. 3. * 6.853

on

20 AZPENDIA- F

THE EPISTLE OF JAMES OF EDESSA TO
THOMAS THE PRESBYTER

J. S. Assemani Bibhotheca orientalts i. pp. 479-486.

As touching this mystical ministry of the reasonable and unbloody sacrifice,
25 that is to say touching the kurdbho or kurbono, our fathers have delivered this —
unto us. ;
After the reading of the holy books of the Old and the New Testament, it is —
right that there be three prayers: the first prayer over the Hearers, the
deacon proclaiming and crying aloud Go, ye hearers; with intent that they pass —
30 beneath the hand of the bishop or the presbyter, receiving the imposition of
the hand and going forth. And after that let there be the prayer over the —
Energumens, and when the deacon cries aloud Go, ye energumens, they pass —
beneath the hand of the bishop or the presbyter who has instructed them —
and go forth. And they make a third prayer over the Penitents, and these
35 also the deacon dismisses and they go forth. But all these things have now
vanished from the church, albeit sometimes the deacons make mention of them,
exclaiming after the ancient custom.
And after this the deacon proclaims Let the doors of the church be shut.
(But perhaps someone will ask us why the doors are closed at this point. —
40 To whom we reply: the reason that the doors are shut and the mysteries are ©
performed in silence and by oral tradition is this: first, for fear of the heathen, —

—.

The Epistle of Fames of Edessa 491

lest the heathen should hear these things of ours and offer them to their gods,

like Hiram king of Tyre who built a temple like that of Jerusalem and sacrificed
in it the victims of the law; and also Julian the heathen who arranged for
his gods prayers and liturgies like ours and instituted mysteries like the
church’s for his idols and so on”.

And also at the consecration of the chrism formerly three prayers only were
recited over it: and also the prayers of ordination were one by one® and they
were said over him [the ordinand] at the imposition of the hand and in silence
or g*hontho: these the doctors afterwards amplified).

So when the Faith of the cccxviii fathers was written, it seemed right that it
also should be added in the order of the kurdbho‘ and that thereby sarah and
hearts and bodies should be sanctified as well as voices.

And after this that there should be Prayers of the Faithful, three in number,
with closed doors: soon after when divers rites and feasts were arranged in
the church they made these three prayers of the faithful—one of them for the
petition of the mystic Peace®, the second of the Imposition of the hand, and
the third that wherewith they uncover the table® and signify thereby that the
doors of heaven are then opened.

And forthwith the deacon gives directions admonishing to STAND FAIRLY* in
becoming order, signifying thereby that the priest is just about to begin the
mystic ministry.

And when they have collected their thoughts the priest turns and gives
them the peace saying Peace be to you all and makes over them the sign of
the cross and they answer him AND wiTH THY sPIRIT. But the fathers
afterwards arranged this place and judged that at the time of the cross they
should say THE Love or Gop THE FATHER, THE GRACE OF THE ONLYBEGOTTEN
SON AND THE FELLOWSHIP OF THE Hoty GHOST BE WITH YoU ALL and that
instead of one cross the priest should make three over the people. (The
Alexandrine fathers instead of this say THe Lorp BE wiITH you ALL before the
beginning of the kurdbho)*. And after this the priest says to the people
LirT UP YOUR HEARTS: the people answer him Our hearts are wiTH THE LorD.
And moreover he cries aloud to them LET Us GIVE THANKS UNTO THE LorD:
and they answer him What thou hast said 1s MEET AND RIGHT.

And when by these things that have been mentioned—to wit that he has
given them the peace and has signed them with the cross and that they have
answered him appropriately—and by these two last things—to wit that he
has given them direction and that they have given him their consent and
pronounced his intent to be right—they with him and he with them have been
made one body of Christ and one mind: then the priest turns to God and,

35

30

from the words whereunto they have consented and from the intent of the 40

people themselves, makes a beginning of his words to God the Father to
whom is offered the sacrifice of the body and blood of the onlybegotten for

1 The origin of this story does not appear. 2 S. Greg. Naz. Or. iv. 111
(i. 138 D>. 5 T.e. one for each order. 4 P, 82. 5 P, 83. °P, 84.
TP. 85. § P. 164.

492 Appendix F

the propitiation of the souls of the faithful. And whereas the priest and the —

people have meetly accounted it right to give thanks unto the Lord, he says 7

Ir Is MEET AND RIGHT TO PRAISE THEE and in a few words commemorates the _

whole scope of the grace of God as touching man and his first creation and _

5 his redemption thereafter and as touching the’ dispensation which Christ —

wrought in our behalf when he suffered for us in the flesh: for this is the 4

whole kurdbho—that we should commemorate and declare the things which —

Christ wrought in our behalf!

N He supplicates also for the descent of the Holy Ghost *.
| 10 And afterwards he also makes the Commemorations and therewith concludes _
\ the kurdbho’,

And after the conclusion of the kurdbho and this order [of commemorations]
he gives peace to the people and signs them with the cross‘.

And immediately he breaks and signs the mysteries and manipulates them

15 while the deacon says the kathuliki®.

And afterwards they say the prayer Our FATHER WHICH ART IN HEAVEN *,

And they have delivered unto us that after these things the priest ought
again to give peace to the people and make the prayer of the Imposition of
the hand’,

20 And after this they have commanded that he impart to the people the grace
of the Trinity and sign them three times with the cross saying THE GRACE OF
THE TRInitTy and the rest and that they answer AND WITH THY SPIRIT *,

After this they have delivered that the priest ought to testify to the people
and admonish them and say These HoLyY THINGS of the body and blood are

25 given TO THE HOLY and pure, not to them that are not holy and while he
testifies this and cries aloud he raises the mysteries on high and shows them
to all the people as if for a testimony, and the people immediately cry aloud
and say THE ONE FATHER Is HOLY and the rest?®,

And so they communicate in the mysteries 1°,

30 And after the reception they have commanded that there be an acknow-
ledgment and thanksgiving for that they have been accounted worthy of the
communion of the body and blood",

And that there should be also a prayer and an imposition of the hand *
And that the deacon should dismiss them that they may go in peace.
35 This is the tradition that I have received from the fathers and the same also
I hand on.

And it is right that I speak to you of the varieties that are in the kurdbho.
There are two orders which are found in this ministry of the kurdbho—one
affecting the kurdbho and the celebration of the mysteries themselves, and the
40 other affecting the commemorations. And those who dwell in the imperial
city and in the provinces of the Greeks—in like manner as we offer, they also

? P, 86. 3. P..87; 5 Pp. 89-96. 1 P. 96. 5 Pp. 97-99.
+ Oe 7 P. 100. 8 P. ror. ® Py 30%: 10 Pp. 102-104.
t- P, 104. 2 P. 10%

The Epistle of Fames of Edessa 493

make the commemorations: so that first they offer and then forthwith make
the commemorations: some commemorate many and others few and those
specified. And therefore the priest says REMEMBER, 0 LORD, THOSE WHOM
WE HAVE MENTIONED AND THOSE WHOM WE HAVE NOT MENTIONED’. But the
beginning of the order of the commemorations is when we say MOREOVER WE
OFFER UNTO THEE THIS SAME FEARFUL AND UNBLOODY SACRIFICE FOR SION THE
MOTHER OF ALL CHURCHES”, which is the church of Jerusalem that was from
the people of Israel, which had its beginning from the apostles. But the
Alexandrine fathers offer after another sort in that they first perform that
order of the commemorations, that is, the memorials, and then after this is the
order of the holy kurdbho. There is also a difference in the commemorations :
to wit, As IT WAS AND IS AND AWAITETH FOR THE GENERATIONS OF THE
GENERATIONS AND WORLD WITHOUT END. AMEN: in Alexandria the priest
finishes the prayer As 1r was and the rest, and the people thereafter say
Amen simply*. There is also another difference in many churches: instead
of THe ONE FATHER IS HOLY, THE ONE SON IS HOLY ‘ and the rest, some say ONE
Lorp, onE Son Jesus CHRIST TO THE GLORY OF GoD THE FATHER. Amen”,

But since you have also made inquiry touching the crosses, how many there
are, give heed to what I say to you. The fathers have delivered unto us to
make crosses, three times on the mysteries and three times on the people, and
three crosses each several time, so that there be made nine crosses on the body
and nine crosses on the blood and nine crosses on the chalice and nine crosses
on the people. And the points whereat the crosses are made on the mysteries
are these : the first time when we hold the p®risto of the bread and show it to
God the Father as the Son also showed it and say WHEN HE HAD GIVEN THANKS,
HE BLESSED * and the rest. In the same manner also on the chalice when we
say the same words. The second time is after the invocation of the Spirit
when we say on this wise THAT COMING DOWN HE MAY MAKE THIS BREAD‘ and
we make three crosses: likewise also on the chalice three crosses. The third
time when we break the bread and sign the chalice after the conclusion of the
kurébho*. The crosses that are made on the people—the first time is when we
say THE LOvE or Gop THE FaTHER®: the second time is, when we have
finished the kurdbho and have prepared to break, we say to the people THE
MERCIES OF THE GREAT GOD AND OUR Saviour” and the rest: the third time is
when having finished the whole kurdbho we say to the people THE GRACE
OF THE HOLY Trinity ''and the rest. But as to the error of some, in that when
they make the crosses on the people, they make them also on the mysteries,
this is the reason: forasmuch as the priest each time he makes the cross on the
people is ordered to make it first on his own person and then on the deacons
who are at the east of the table and then on those at the north and next on
those at the south and then to turn to the people at the west and make three
crosses ; not understanding, they have supposed that that cross towards the

+ 2. os. 2 P. 89. 8 Pp. 96, 180. This does not correspond with
the present text. + FE yee. $ P. gar. + °F, B: 7 -P. 88.
"2. OF: © Fy Be. Ee. Si TS OR:

on

-
“st

494 A ppindix G

deacons who are at the east is made on the mysteries. Besides this you must
know, that if there are deacons all round it is right that he make crosses on
them; but if there are not he should make crosses in the direction in which
they are found.

5 Again you must know that, as for those canons’ which the deacons say, if
there are no deacons there is no necessity for the priest to say them: but as
for the responses which the people say—as for example THEY ARE WITH THE
Lorp and It Is MEET AND RIGHT and THE ONE FATHER IS HOLY and the rest
of the like sort—when there is no one behind the presbyter, the presbyter

10 must not curtail, because all of them are necessary and are considered to be
parts of the kurdbho.

1 Kaniné. Pp. 88, 89-95, 97-99.

APPENDIX G

THE PRAESANCTIFIED LITURGY OF S. JAMES
15 Cod. Sinait. 1040

The references are to the corresponding passages of the ordinary Liturgy of

S. James above. In the left hand column the suffrages are only given in full

so far as they differ in their readings from those above: otherwise only the

cues and «7A are given. The priest’s prayers are unknown, but of course

20 mutatis mutandis they must have corresponded to those of the ordinary
Liturgy. See note p. 501.

AIAKONIKA THE TIPOHTIASMENHS AEITOYPFIAS TOY ATIOY
IAKQBOY

«MASS OF THE CATECHUMENS)

25 {THE LITTLE ENTRANCES |
*O Stdkovos ('O tepeds émevxerar erukAtvopevos)
"Eri kXivovtes Ta ydvata exTevas év — -P. 34sq.
eipnvn tod Kupiou denOapev
"Ev Suvdper kat €\éet Geod advaorapev
30 ‘Ymep rhs elpnyns Tov cUpmayros Kéo-
pov kal évacews Tacay tay dyiov
Tod Ocod dpboddEwv éxkdnoL@v Tod
Kupiov dendapev
‘Ymép gertnpias kal avriAnWews Tov
35 dyiov marpos jyav Térpov Tov apxi-
emiokdrrov, Tavros TOU KAnpov KTA

The Praesanctified Liturgy of S. Fames

"Yrép trav evoeBeardray Kai Geopuhak-
Tov nav Baciéav, mavtds Tov
maXatiov Kat tod otparomédov- kal

= > , ; , \
THs ovpavdbev Bonbeias oxerns Kal
, > nn ~ , col
viKkns av’t@v Tov Kupiov dendapev

c ‘ > , cal c a \

Yrep ahecews duapti@y nua Kal ovy-
Xepnoews mANUpEANMAT@Y yar Kal
Tov pyoOnvat nas Kal cwOjvae amd

, ‘ > bead > , \
maons Odiews dpyns avaykns Kal
eravaotacews €Ovaev Tod Kupiov Sen-
Oapev

‘Yrép ths dyias Xpicrod rod Geod
npav modews kal TaUTNs THs TOAEwS
kai mdaons méAews Kal yopas Kal TOY
év mioret oikovvt@y év avrais eipnyns
kal dodadeias aitav tod Kupiov
dendapev

Tis mavayias axpavrov tmepevdoyn-
pevns Seoroivns nuav Oeordkouv kai
> 4 , cal , >
deurapOevov Mapias, ray tipiwy dow-

, > a , ? ,
patev apxayyédav, Tod dyiov "ladv-

a. 3 , , 4

vou Tov evddsEou mpodnrov mpodpdpou
kat Bartiotod, tov GOeiwv iepav
amrooték@v mpodntav Kat dOdo-
Pdépev papripey kal mavTav Tay
dyioav kal Stkaioy pynpovetcoper
Sas evyais Kai mpeoBeias avraoy
¢ , > cal

oi mavres €XenO@per.

{THE LECTIONS)

<{TA ANAPFNQEMATA).

«MASS OF THE FAITHFUL)

{THE PRAYERS)

Meta 7d mAnpwlfivar ta dvayveopata
Aéyet & Stdkovos
SxXoAdo@pev
* , ‘ , > n a
Ett kAlvovres Ta ydvata eKTevas TOD
Kupiou Senbdpev
Ev Suvdper Kal édéet Ocod dvagtapev

CO tepevs érevxerar)
Pp. 38-40.

495

Io

1§

20

25

3°

35

496 Appendix G

c ‘ a y en a , , © Ff a col , a j
Yrép rhs elpnvns tod ovpmavtos Kéopouv Kal Evdcews Tagvdv tay dyiwy tod —
Gcod dpboddéwv exxAnor@v tod Kupiov SenOdpev
c A , 5 3» , “~ , A —— z a b}
Yrép cwrnpias Kal avriAn ews Tov dyiov marpds nuav Teétpov rod apytemio- —
kOmov, TavtTos KTA
§ ‘Yrép abévews 96 bones fipay kal sd Jeaeccoued mhnppednparory 7 Npov Kat TOD -
proOjva Kal owOnvar nas amd maons OdiWews dpyns dvayKns Kal érava-
ordoews €Ovaev KTr
Tav dyiov évddsEwv droctéd@y mpopyntay Kat GOdopépeyv paptipay Kal ravTrev
tov dyiov Kal Sixai@y pynpovevoapev Stas edxais Kal mpecBeias aitav
€ , > cal
10 of mavres é€enOdpev 3
Thy juépay macay redelav ayiav pene kal dvapdptnrov mapa tov Kupiov
abryodaba
”
Ayyedov eipnyns Kt
Suyyvopnyv Kal adeow ktr
15 Ta xada kat cupdépovra KTr
Tov trdAourov xpdvov ths Cons Nudv ev eipnvn Kat peravoia éxrehéoat KTr
xp js Cons hp phyn kat peravoig
Xpioriava ra TeAN THS (@}s Nav avodvva averaiaxuyta Kal Kany amodoyiay
\ P| “ “a ,
THY €mt TOV GPoBepod Bnuatos KTA
Ths mavayias axypdvtov vmepevdoynperns Seomoivns nuav Oeordkov Kal dewrap-
20 @évov Mapias pera mavrev trav dyiov Kr
A A ¢ ~ a ’ a
Tas xehadas nuav TO Kupio kXivepev
Boe ee, ek a, Ac ae

{THE GREAT ENTRANCE)
25 ('O Sdxovos)
"Ev elpnvy Xpiorod addere ®
Mn tis Tov Karnxoupevev" fi) Tis TOY apunter® py tis Tov ph Suvapevoy
jpiv ovvdenOnvat
’AAAFAous emiyvare’ aGdAjAovs yrapicate
30 Tas Ovpas KXeioare
’"OpOol mavtes
ee ey oe SPs
Kai peta totro
Srapev Kalas
35 "Ev elpivn tov Kupiov denOapev
Pegi: oy eee

® Cp. cod. Rossan. in Swainson Greek Liturgies p. 236: apparently the
invitation to the Cherubic hymn.

whe ae

The Praesanctified Liturgy of S. Fames 497

{THE INCLINATION >
{50 Svdkovos)
Tas xehadas jpav to Kupip KXivoper.
FS TE SER Tie obit * ODA eae gee

| Céxhadvyors ind tod tepéws).

ws

{THE VEIL PRAYERS)

Kai peta tiv éxpavyow & Sidkovos
Kupte evAdynoov

"Ev eipnyy tov Kupiov Senddpev
n , ° , > a

Sacov ehenooy oixreipnooy avriiaBov
kal StaidAakov xrrd

a ,

‘Yrép tis avobev cipnyns kat didr-
avOpamias sépovoias Kat owrtnpias
KTA

¢e ‘ a , Aa , ,

Yep ths elpyyns Tod cupravtos Kéo-
pov Kal €vooews tav ayliav rod
cod dpOoddEwv éxxAnoi@v KTr

e ‘4 , A > , a“

Yrép owrnpias kal avriknWeos Tov
dyiov matpds juay 68! rod marpi-
dpxov kat Ilérpov tov mavociov
> a a
apxiemiokdmou nuav, mayrTos Tov

,
KAnpov krX (p. 39)

¢ a

Yrep trav evoeBeordrav Kai Oeodu-
Adktay nuav Baoiiéwv, mavtos Tod
maXariov kal Tov otpatomédov ad’Tav
Tov Kupiov denddpev

“‘Ymép ths dyias Xpiarod rod Oeod joy

, \ bond , 4
modews Kai THs Baviievovons Kal
TavTns Huey THs moAews Kal mdons
Toews Kal xopas Kal roy ev 6pO0ddE

xop Tavev opbod6ée

, ‘ > , “a , ,
more. Kai eviaBeia Xpicrod oikovy-

> > “ , a » ES ,
Toy €v auTais eipnyns Kat aadadeias
avray Tov Kupiov xr

e ‘ “~ 7O6 ‘ > 7

Yrep trav €Movtwy Kai epyopevav
XpLoTLavGv TOV mpooKvynGa EV Tois
dyios Xptorod Tod Beod jpev rdrots

, col e , c
Tovtots Tav ‘Ieporodvpar, ddotTo-
povwvray evrevovray Kai Trav év
aixparocia dvrav adedkpay par,
eipnuikns émavddov éxdorov peta

Kk

('O tepevs)
Pp. 44-49.

10

15

20

25

30

40

498 Appendix G

xapas év raxye eis Ta oixeia aitav
tov Kupiou dendaper
an Ld
Yrép apécews duaptia@y Kai cvyx@pn-
ews TOY TANUpEANUAT@Y Nuar Kat
” ~ a - >
5 Tov proOjva kai cwOjva nas amd
, , > “ > , ‘
maons Orivews Spyns avdykns kal
> , > “ a ,
eravactacews €Ovav tod Kupiov xr
€ . -~ > ~ ‘ > ,
Yr€p Tov eivaxove Ojvat kai eirpda8ex-
tov yever Oat thy Sénow nay evamov
10 Tov Geod Kal rod KxaramephOnva
, 4 - . ‘ ° ‘
mAovowa Ta EEN Kal TOUS OiKkTLppods
avrov emt mavras tpas Kal Tov
-~ c ~ -~ ,
kata&i@Ojvat nuas tis Bacwdeias
TOV ovpavav éxtevas Sedpeba cov
¢ roa
15 ‘Yr€p trav ras dyias vnoteias tas Sen-
cas dtextedovvtay Kal €XOdvt@v Tov
mpookuvjga ev TO Canddpo tape@
TouT@® kal év tais dyiais éxxAnoiats
dpboddEwv rod Kupiou dSenbdpev
” , ‘ ¢ 7
20 Tns mavayias Kai vmepevdoynuevns
axpdvrov Seoroivns nav Oeordxov
kal derapbévov Mapias, tay tinier
dowpatev apxayyéA@v, Tov dyiov
> , =" > , ,
I@dvvov tov évdd£ou mpopyrov mpo-
25 Spdpov xait Barriorod, trav Geiwv
iepav évddE@v aroord\av mpopnrav
‘\ > , , A /
kat aO\oddépev paptipev pera mdy-
Tov Tav dyiwy KTr
K ‘ ¢ x ca 6é: ‘
ai tmép tav tpockouicbevrav Kal
ia ’ > , >
30 mpoayiacbévtay tipiwy évddgav én-
ovpaviay puotikey Ppiktav Tipioy
Geiav Sapav cai ca@rnpias Tod map-
€oT@T0s Kal mpoodépovros dyiov
éciov matpos nuay Kai iepéws Kupiov
35 Tov Ocdy pay ixerevoopev

(éxhavyots ind rod iepéws ),
{THE LORD’S PRAYER)

Kai pera tiv éxpdvyow (6 Sidkovos) (50 tepeds émedyerat)
TlAnpocopey thy Sénow nov to P. 58 sq.

40 Kupio ore mAnpns 6 ovpavds Kal 7
yi ths 86Ens adrov
® Marg. tod xupiov hyay “Incod Xpiorod.

aE

The Praesanctified Liturgy of S. Sames

Kat trép trav mporebévray Kai mpo-
‘ ayucbévray tipiovy Swpov Kupio

TO Oe jydv Senbdpev

"Oras Kipios 6 beds judv 6 rpordebd-
pevos avra eis Td dyioy Kal bmepov-
pavtov kai voepov adrot Ovovaarnpioy
kTA

Thy évérnra tis wicrews kal THY KoLVa-
viav kai S@peay Tod ayiov Tvetparos
airnodpevo. é€avrovs Kat dAdnAous
Kai magay thy (ayy nav Xpiore
TO Ge@ wrapabapeba

& iepeds exwve?

Kal xatafioooy jas déorora (piddvOpemre pera mappyoias axatakpitos KT’)

6 Aads

Tldrep jpav {6 év trois ovpavois dyacOntw rd dvopd cov Kr) )

eo -¢ lA
© lepevs

Ort gov cori 7 Baowreia (Kal 4 Sivams Kai i ddéa Tod Tlarpos xt) ).

{THE INCLINATION)
*O Stdkovos

a ‘ e an tal , ,
Tas xepadas ipay ro Kupio kdivare

{THE MANUAL ACTS AND THE COMMUNION)

{°O 8tdovos)
Mera $dBov Geod mpdcyopev
rk A. We OAR wh *
(‘0 Stdkovos)
” , ¢ ‘ , > oh
Eir@pev ravres rep owrnpias ev(wias
TE Kal pakponuepevcews Tod dyiou
maTpos jpav Kat apxveroxdmov
Tlérpov, mavtés Tod KAjpov Kat tod
, Ae » eee | -~ ¢
piroxpiorov aod’ kal iép Tov thew
s > a* ‘ > , ,
Kal evpevn Kai evdidddakrov yever Oat
tov ayaiv Kal dirdvOpwmov Ccdy
ext rais duaprias judy Kal éhenoa
c a A A , ~ ,
nas Kata TO peya ths piiavOporias
avtov Eheos* Kal bxep Tod cvyywpn-
Ojvat Hiv way mrAnupeAnua Exovordy

Kk 2

Pp. 62-64.

10

15

20

25

30

35

500 Appendix G

4 > , A ec ‘ ,
Te Kat akovotov Kal tmep maons
Wuxns xptoriavdav OdtBopevns kal
katarovoupevns éA€ovs Oeod Kal
, > , e ” € ‘ lol
Bonbeias éemideopévns* ere trép TeV
5 evoeBeordtay Kai OeodvdAdktov
¢ a ia , ,
nuav Bacikéwyv, Kparovs vikns dia-
povns eipnyns tyeias Kal owtnpias
| eer, eae A a 2 \
auTa@v’ Kat tov Kupioy tov Oedv
Npav ent mrێov ouvepynoa Kal Kat-
Io © evodaat adrods évy maot kal tro-
s € ‘ A , > - ,
tafat vd Tovs médas ai’tav mayra
> A ‘ , e 4 ‘
€xOpov kal mohemiov" Kal bmép coTn-
pias Kal ddéoews apapriay trav
4 a a
dovlov rod Ocod & 8 cai & 8,
¢ lol
15 pynuns Kal dvamavoews Tov boiwv
la e a ‘ ° - ‘
Tarépov nuav Kat adeApdov kal
mTavTwv xpirriavay Tay dpboddEav
elm@pev Tavres
6 Aads
20 Kvpte €dénoov
Lp’.
(THANKSGIVING )
‘O StdKovos ('O tepeds edxerar)
. -
OpOoi oi peradaBdvtes Trav dyiov P. 65 sq.
> , > , A an
25 axpavtev abavatay Kat worody
~ A , am, ae
Tov Xpiorov pvotnpiov emi aderet

TOV dpuapTiav jyav agiws evxapi-
oTnowpey TO Kupio
“Oras yévnra iv 1 peradnis tov
30 dytacpdtav atrod es dmotpomyy
TavrTos Tovnpod mpayparos, eis épd-
diov (ans alwviov Kal eis Kowoviav
KTA
Tis mavayias Kat dmepevoynuevns
35 aypdvrov Seoroivns juav Oeordxov
kal aevrapOevouv Mapias pera mavtev
TOV dyi@y pynuovevoavtes éavtovs
Kr.
(THE INCLINATION)
40 (‘0 Stdkovos)
Tas kepadas pay ro Kupio kdivoper
se aL Soest ole oe tle pee

r

Diptychs of Ferusalem 501

{THE DISMISSAL)
{0 Sidkovos)

> Sf. + > , “- a
Ey eipnvy xal ayarn Ocod mopevOaper.

APPENDIX...

DIPTYCHS OF JERUSALEM 5
I

From the Diakonika of the Liturgy of S. James contained in Cod. Sinait. 1040.
The Diptychs are those of Jerusalem (502. 6) written for use at Sinai (501. 20)
in the Liturgy of S. James (cp. p. 56sq. above), The approximate date 1166
is fixed by the names of the patriarchs commemorated : Luke of Constantinople, 10
Chrysoberges, sat from 1156 to 1168 or 1169; Sophronios II of Alexandria
before and in 1166; Athanasios of Antioch and Nikephoros II of Jerusalem in
1166 (Lequien Oriens Christianus i. 269; ii. 487, 759; iii. 503). Peter of Sinai
(Pharan) is unknown to Lequien (iii. 756). The emperors are not brought
up to date: the latest commemorated is Alexios I Komnenos, 1081-1118. 15

‘O év Tots Sefvots Stdkovos . . ta Simtuxa Tav LovTwv
€ ‘ , , HED x 7 > , ~ ‘ > , A eed
Yrép cwrnpias eipnyns €heovs aydrns Stapovis Kal avrin ews tod dyiov
matpos nuav Nixnpdpov tov marpidpxov ‘lepocodtpav kal tay oiv aite
dyioy peyddov oikovpertkay 6pO0ddEwv tpi@v marprapyav Aovka Kevorav-
twourdrews, Zwppoviov ’AdeEavdpeias, 'APavaciov ’Avtioxeias, Hérpov te 20
A ¢ n “
Tov tmavogiov matpos nuav Kal apxiemicKérov Kal Aowrdv doiwv watépov
kal emiokérav tay €v mdon TH oikovpéevyn dpOoddEas dpOotopoiytay Tov
od > a
Adyov THs GAnOeias, mavrds éxkAnotacTtiKod dpOodd£ov tayparos
4 ¢ ‘4 , \ , cal > ¢ cod AE , a a +
Kal brép Baothéwy kal mavtov tov év imepoxy Kal eEovoia dvr@y iva Hpepor
kal novx.ov Biov Siayopev €v macy evocBeia Kal Gepvdrnte 25

4 2’. & , , ~ ¢ , > ~ ¢
Er. trép mpeoBurépor Staxdver Staxovccay vrodiakdvev avayvectay épunvev-

a > a a , > , cal > “ >
TOY émopkioTa@yv Wadtav povafdvray deurapbévar xnpav dphpavav éyxpa-
a“ > tal a
Tevopevoy Kal TdY ev Temv@ yao SiaydvTey Kat Tov hiroxpictey

Eira & é€ dpiotepSv Stdkovos td Simruxa T&v Kexounpevwv

a

Ths mavayias kal tmepevioynpevns Seomoivns jay Oeordxov Kal demapbévov 30
Mapi 0 dyiov ‘lad d évddg py Spd iB o°
aptas, Tod dyiov Iwdvvov rod évddEou mpopyrov mpodpédpov kal Barricrod
Tav dyi@y aroorédoy érpov HavAov *Avdpéou laxwBov ladvvov Pidimmou
BapOodopaiov Sapa MarOaiov laxaBou Sinwvos “lovSa Maria’ Madpxov
Aovka tay evayyeioTav" Td dyiav mpopytav kai matpiapyay Kal Sixaiwv"

502 Appendix LT

Tod aylov Srepavov tov mpwrodiakdvov kat mpwtoudprupos’ tay dylov
, i ¥ n~ a \ ‘ \ > 6 \ 6 \ ca
paptipey Kal 6podoyntay tov Sia Xpioroyv roy adnOivdv Gedv nuoy papru-
pnoavte@v Kal 6podoynodvrey tiv Kadi dpodoyiav q
nm rod n~ a“ e > ~
Tév dyiov matépov nudav kal dpxiemiokér@v Tov amo Tov aylov “lakwBou Tod
5 dmogréXov Kat adeApod tod Kupiov kal mpatov tay apxemiokét@y pexpt
Evévpiov Supewv Kal “Iwavvov taitns ths dyias Kupiov tod Ocod nuav
TOMES
Tay dyiov matépov jpev kat didacKddov

KAnpevtos Tpryopiou ’AuBpociov KeXevorivov Eivdpaipiou
Io Tipobéou ’"AdeEdvdpov ‘Apudiroxiov Avyovorivov Maprivov
Lyvariov Evorabiov TiBepiou — KupidXou *AydOavos
Avovvaiou *AGavaciov Aapadgov A€ovtos Zappoviov |
Atoyvaiou Baoueiou "Tloavvov IIpéxXou
Nukod\dou Tpnyopiov *Emibaviou Pidckos
15 Elpnvaiov T'pryopiov Gcodirov “Oppicdov

Kal trav dyiwv peyddav era Suvddav trav év Nikaig tptaxooiay Séxa dxta Kal
a > , e \ , ‘ ca pre) , \ ,
Tov év Kavoraytwovrddet Exatoy mevtiKkovta Kal tov év "Edéo@ rd mpore-
, ‘ cal > , i7 , / \ cal > ed ,
pov Stakxociav kat trav ev Kadxnddm éEakogiwy tpidkovta Kal Tov €v TH ayia
mrépuntn ovvdd@ éxaroy €Enkovta Tecodpev kal Tay €v TH ayia Extn cvvdd@
Svakociwv éydonkovra évvéa kal Tov év TH ayia EBSdun cuvdd@ ogi
20 éydonkovra éy ai TO n ayia pn cuvdd@ Tpraxociov
- € ao lod a
TevTnKovTa, Kat Nourav aylov Tratépay nav kal émiokéne@yv Tov év mdon TH
> , > , > a A la “ ° ,
olkoupevyn pOoddEws dpboropnodvray roy Aéyov THs adnOeias
Tay dyioy matépav nudy kal adoxnrov

TlavAov Gcodapou "Edpaip ZaBa ’Avactaciou
25 ’Avrwviou “Tapiovos "Ovouvdpiov Xapirwvos Koopa

TIavdov ’Apoeviou Supe@vos EvOupiov *I@avvov

Tlaywpiov Maxapiov Supe@vos Tepacipov

"Appova "Iwavvou Ccodoalov Ma€iyov

Kal Tv dylwv Tatépwy juav Tov dvaipeCevT@y td Tov BapBdpwy ev TO
Tay dylwv TaTépav np p v vd tav BapBdper ev Té
a cal ae - =
30 dyi@ dper tS Swa kal ev tH ‘Paide
4 ¢ ‘ La / - c , > a c
Er trép mpeaBurepoy Staxdvev Siakonoody trodtakévey dvayywotey épunve-
TaY émopKicTay Wadtoy povatévTav Tov peTa Tictews ev TH Kowwvia THs
c , bend 4. 2 ~ > , 4
dylas wou kaboXxns Kal droorodkns ekkAnolas TeAcLwOevT@Y
~ lol - c , a
Kal ray evoeBdv Kat mictav Baoikéwy Kovorartivov ‘EXévns, Geodociov Tov
peyddov, Mapkiavod Baotdelov Kavoravrivov ‘Papyavod, McxanA povayod,

Ww
or

, ? Sat a
*Iwavvou kali Eipyrns, "AdXekiou kai Eipnyns kal rév kat’ adrovs evocBas Kal
mutes Baowevodvtay Kal mdvrav tay év miste Kai oppayids Xpiorod

4 , > , Cel
mpokekotpnpevay iroxpiororv opbodsEv aikav

Kai mddw & é« SeftGv Sidkovos Aéyer

40 Kal trep eipnyns kat evorabeias rod Gvpmavtos Kéopou Kal Evooews TaTay TOV
coer a ~~ s , ’ a : eee eal: ¢ ,
ayiwv Tod Oeod dpOoddEwv exkAnor@y Kal Umép Sv ExagTos mpoonveyKev

Diptychs of Ferusalem 503

} kara Sidvovay exet Kal rod mepieaT@ros Gioxpiotov Aaod Kal mavray Kai

TAag@VY

arg ts

A , A n
Kat wavT@yv Kal Tag@v.

II
THE MODERN DIPTYCHS

From a card, printed at the Patriarchal Press in Jerusalem, for use in the
liturgies of S. Chrysostom and S. Basil (p. 389. 25: 409.5). The additional
commemorations at the end are printed on the verso of the card and are used
(1894) on the festival days of the respective sovereigns.

AINTYXA

fal € a
Tepacivov tod pakaptwrdrov Oevordrov te Kal mavaytwtdtou matpds 1pev Kal
, a ¢ , , c A \ , , A)
marpidpxov tis aylas méAews ‘Iepovoadyp Kat maons Tahaorivys mo\ha
Ta €TN
>
Neopirov Kevorarrwoumdd\eas, Swdpoviov *AdeEavSpeias Kat Zrvpidwvos
> ~ a“ “
Avrioyelas tav dywrdrev edocBdv Kai dpOodéEwv matpiapxav mohda
Ta €TN
‘Ymrép tov mpockopivovros Ta Tia Kal dya Oa bra Kupio td bed pa
p mpookopifovros Ta Tima Kat dya Spa taita Kupim TO Ce@ Near,
rod tipiov mpecButepiov, tis év Xptor@ Saxovias, maytos tepatixod Tay-
- , “~ ry
patos kal povaxtkov oxnpatos Kal THs TwTNpias adTay
€ A b Pee > a a a
Yrép elpnyys kal dyabjs Katraordcews Tod cipmavros Kéopou, edotadeias THY
dyiwy Tod Gcod éxkAno.ay Kal THs ToY TdvT@Y EvOTEwS
€ cel a“ lal
Yrép rav edoeBectdrav Kai Oeopudrdktoy Bacidéor kal addevrdv pay, mavros
Tov maXatiov kal Tov otpatorédov avTav
€ ‘ , \ > 4 , cal > n \ > , aA
Yrép cornpias kal dvrikiews mavtov tov eboeBSv Kai dpOodd~wr xprotiavar,
mpockuyntav émirpémav te kal ovydpounrdv tod mavayiov Kai {woddxov
, a“ a
raov, émurkéews te kai Bonbeias mavris Tod mepieaTSros xXptoTemovupov
Aaov
. ao A , a A , \ cal
Kal &v éxaoros xara Sidvoay exer Kal mavt@y Kal Tacor.

Tod edoeBeardrov abroxpdropos macav Tay ‘Pwoatav ’AdeEdvdpou rod "Adefav-
dpidou

Tis evoeBeordrns ovCiyou abrod abroxpareipas Mapias ris Ocodwpidos

Tod evoeBods diaddyou abir&v Nixoddov Tod ’AdeEardpidov Kai mavros Tov avto-
Kparoptkov otkov kal Tod orparomédou avTar.

Tod beoceBeardrov Bacihéws rev “EAAnvev Tewpyiov trod a

Ths evoeBerrdrns vvtiyou abvrov Bacidioons “Odyas

Tod edacBovs d:addyou abrév Kevorarrivov Kal trav eiceBdv Baordoraidor,
mavtos Tov BactXiKod oikov Kal Tov orpatomédou aiTar.

10

15

20

25

30

35

Io

15

20

25

- 30

Appendix F

APPENDIX J

THE LITURGY FROM THE WRITINGS OF

EGYPTIAN FATHERS

H ZYNA=Iz!

«MASS OF THE CATECHUMENS)
{THE LECTIONS AND THE SERMON)
‘O iepeds did rijs KabéSpas

Eipnyn macw
6 Aads
Kal r@ mvevpatt cod?
At ’Avayvaoets °.
At Vaodpediat *.
‘O énlokoros traviotatat Kat dmotiferar 7d dpoddprov
& dpxiBtdkovos dvaywooKke Td EvayyéArov>.

‘O émickotos én” ExxAnoias SiSdcoKe °,

{THE DISMISSALS)
Oi karnxotpevor dtropotdor’,

«MASS OF THE FAITHFUL)

{THE PRAYERS)
“O Stdkovos Stavlornot Tov Aadv eis mpocevxds ®
Orationes *.

{THE KISS OF PEACE)
‘O Stdkovos mpocpavel mpd Tod domacpod
Oi dkowwavynrot mepimatnoate ”

& *Aorracpés 14.

(THE OFFERTORY)
‘O tepevs
Elpnyn maow
& Aads
Kai r@ mvevpare cov!
& Aads mpocdya ta SSpa
ot Evdxovor mpookopiLover ta oKevy Kal 4 owdadv iamAodrar
tpotiferar % Swpodopia *’,

The Egyptian Liturgy 505

Ta tepd Aimruxa ™*,

« ANAPHORA)
O SidKovos Kéxpaye Ste mpoojke TG Aa év Koop Eotdvar Kal Karypepetv*

{THE THANKSGIVING AND THE INVOCATION >
. . : . . . . . 5
Ilpocavaréprovtes Tas evxapiotias Kai 6uov T@ Oe@ kal Tarpi Sofodoyoivtes
Tov Yidv oby To dyio Ivev j U is dyi eCats 1°
5 dyio Tlvetpare mpdoipev ovtas tais dyias tpané{ats
& SidKovos mpootadttea tpvodoyetv 7
“Arioc aioe apiec Kypioc caBawé
TAK pHe O oypaNndc Kai H fA THE AOZHC ayToy'® 10
KatarreAAONTeC TON kata odpka OANATON TOY MONOFENOYC yioY Tod O¢eod
rovtéotiy *lHcoy¥ XpictoY THN Te &K NEKPAN AnaBi@ow Kai THN €IC OYpANoyc
ANAAHYIN OMOAOPOYNTEC “—Sia THS emiKANoE@s Kal THs emupoiTHoEews TOU ayiouv
IIvevparos tov dproy Kat Td mrornpioy dyr:dfopev *—Sedpeba exrevds eis evoyiav 15
hpiv petamAacOnvat thy mvevpatikyy iva petacxdrvtes adt@y AfiacO@men

C@MATIKM@C Kal TINEYMATIK@C 7 F
6 Aads
"Amin ™,
{THE FRACTION > 20
“O Stdakovos Aéyer TH ouvarThy”. *O: tepevs KAG Tov dptov*,

Té Katarétacpa inpodrar *,

<THE EORD’S PRAYER)
‘O iepets oiv 76 Aa@ A€yer

Thatep HM@N 6 EN TOIC OYpaNoic KrA*. 25

{THE ELEVATION)
‘O Aaroupyos tpoadwvet
TA aria Toic Arioic
6 Aads

Eis dyios, eis xvpios eis Sd£ay Ocod Tarpéds*. 30

{THE COMMUNION)

Mpocépxerar & Aads Kal mporeiver tds xetpas cis trodoxiv Tis aylas tpopijs a

?

{THE DISMISSAL)

Tiverar dmdAvors %,

on

10

15

20

25

30

35

40

45

506 Appendix F

{THE EULOGIA) g

Ta mpoodepdpeva eis Adyov Ovoias petd ta dvadiokdpeva cis Tiv TOV —
puotypiov xpelav of KAnpucol StavepdoQwoay kal pire KaTHXovpevos ék TOUTwY
éoOiérw 7 mivérw GAAG padAAov of KAnptKol kal of civ adrois murrol 45eAdot ”,

The writers used belong mostly to the fourth (Ath. Macar. Didym. Tim.) and q
fifth (Theophil. Synes, Isid. Cyr. Soz. Socr.) centuries, while two (Or. Dionys.) —
are of the third, one (Evagr.) of the sixth, and one of the seventh (Leont.), 4
No one writer gives much information. Some reff. are from Probst u. s.

As to the disposition of the church (é«#Anoia S. Ath. Encyc. 3 and passim: —
nupiaov hist, Arian. 81, vita S. Ant. 2: 6 veds tod @cod Synes. Catastasis p. 302 B)
there are mentioned the fountain in the atrium (ra é Tois mporepeviopacr xépuiBa
Synes. ep, 121, p. 2588), the seats of the people (ai dyporimal xadédpa 1b. 67,
p. 216c), the sanctuary (70 ieparetov S. Ath. de morte Arii 3, de Fuga 24:
Ovovacrhpiov Synes. u. s.: 6 Ta KAnpiKdv témos S. Ath. de Synod. 18), which the
laity might not enter (7b.: hist. Arian. 81 rovovrous Térovus . . . is ods OFSE Tact Tots
xpioriavois eeotrw eicedOciy), and its cancelli («d&yxeAdAoe Encycl, 4: xvywdides
Synes. Cafast. p. 302 B) and veil (7d BHAa rhs éxxdnoias S. Ath. hist. Arian. 56:
katanéracpa pvotindv Synes. ep. 67, p. 212C: cp. n. 23 below), with the bishop’s
throne (@pdvos S. Ath. hist. Arian. 56; Synes, Catast. u. s.; n. 4 below), the
seats of the presbyters (Orig. in Judic. iii. 2 in altaris circulo velut specula
quaedam intuentibus collocati: Synes. 2b. p. 216c mpoedpia: S. Ath. de Synod. 18:
hist, Arian, 56 ovppéddua subsellia—but these may be the people’s seats), and
the altar (4 dyia tpame{a Encycl. 3, ap. c. Arian. 31: Synes. Catast. p. 303 ¢ 6
Bwpos 6 dvaipaxros: a slab supported on pillars 7b. B trav mdvev Tay iepav ai Thy
doviov dnd ys dvéxovor tpamefay: sometimes of wood, S. Ath. hist. Arian. 56)
and the sacred vessels in the custody of the clergy (ap. c. Avian. 11, 12). Of
vestments there is mention of albs (ororxdpia Awa tb. 60: xirwnia Awa Soz. H. E.
li. 22), the stoles of the deacons (é0dvn S. Isid, Pel. epp. i. 136: cp. p. 476. 16
above), and the pallium of the bishop (@odpior 7b., n. 5 below).

* Zwvagis. S. Athan. apol, de Fuga 24 (i. 334): S. Cyr. Al. in Joan. xii. 1
(iv. 1093 c): Evagr. H.E. ii. 8. Also 4 ayia civodos S. Cyr. Al. 7. c. and 1104 D.

? S. Isid. Pel. epp. i. 122 (Migne P. G. xxviii. 264) eiphyny 6 iepeds dd Tod
tpous ris nabébpas TH exxAnoia empdéyyera ...70 5& Kai TO mvevpars ood mapa
ToU Aaov amoxpwépevov, P. 118. 12 sqq.

° S. Macar. Aegypt. de charitate 29 (Migne P. G. xxxiv. 932 c) éomnep ody Kara
Thvde Tv dpathy éxxdrnolav dv ph mpdrepoy ai dvayvaces ai Parpwdia te Kal Tis
€or akodrovdia Tov éxxAnotacTiKod Babuod mpoxwphaeev ato 7d Oeiov pvoThpLov
TOU owpards TE Kat aivatos TOD XpioTod Tov iepéa émTedciv ob« GxdAovOoV" eiTa Kav
mas pev 6 éxkAnotactinds Kaydv emiTebein % uvoTiKh 58 THs mpoopopas bind Tod iepéws
evxapioTia Kai } Kowavia ToD GwyaTos TOD Xpiorov pr yévnTa ovTE 6 ExkAnovaoTiKds
éreAeotoupynOn Oecpods nal éhdrAumhs eotiv % Aarpela Tov pvoTnpiov.

* N. 3: S. Cyr. Al. de ador. in spir. et verit. xii (i. 444.D) mpooxoplifoper 82 kat
huets Thy aiveow Kata mAnOw pev ev exxAnoias eis evdtnTa Tvedparos Kal ws els ev
oGpa kal puxiy play cuvnveypévor Sid Tis TicTews . . . ToLovpeOa Be Tas Sofodroyias
kai Kal? éva mohAdKis hpepovyres oikov .. . €ir’ ov év éxxAnoias Kard wAnOv
Mpooayo.to npos huav 7d Odpa €ir’ ody év érépos mparroiro Témos Kai Kad’ Eva TvXOV
i) wat ard bdo mov Kal rpeis nal mreiovas ert, ddidupiros mapdoraats Tov bpvodroyeiv
clwOdTav Kai els ToDTO GuVdedpapyndTav* dpod yap Tois H5n KexaSappévars did TOD aryiov
Banricparos cvvavapépe Td Oda xa) 6 natnxodpevos ert Kal Tois TeAciows ovvavabels
Thy aiveow Tav er. protiKwrépav amopoTta Kal Ovoias eipyetar THs énl Xpiorod.
The preceding context makes it clear that the aiveois, SofoAoyia or Oda is the Ovola
aivéoews and this the Psalter, Cp.im Mai.i. (iii.825D). For the formof the psalmody
cp. S. Athan. de Fuga 24 (i.334D) xaOeadels emt rod Opdvov mpoérpemov Tov pev Sidkovov
dvaywwonev Padrpov Tors 5& Aaovs dmaxovew” Or eis Toy ai@va Td Edeos adTOd.

The Egyptian Liturgy 507

5 S.Isid. Pel. ep. i. 136 (Migne P. G, Ixxviii.272) 7d 5é Tod émoxdrov wpopdprov ef
épéas dv GAA’ ov Aivou Ti TOU mpoBaTov Sopay onpaive Srep TAavYn—ev CnTHoas 6 Kipros
él Tav oikeiov Gpov avédrAaBev’ 6 yap éxicxomos els TUnov dv Tod Xpratod 70 Epyov
éxeivov mAnpol Kal Seixvuct mao. Sid TOD oxHmaTos Gre piunTHs éoTe TOU Gyabod Kal
peyarou moipevos 6 Tas dobeveias pépery To mouviov mpoBeBAnpévos’ Kal mpdaxes
dxpiBas* hvina yap abros 6 dAnOwos worphy Tapayévnta did THs THY ebayyeNov THY
TpocKuynTav dvanTvgews wal vmaviorara Kai dmoridera TO oOxXRpa THs pupnaews 6
énickomos a’tov Sndk@v mapeivan Tov Kupioy Tov Tis TopavTiKhs yyepova Kai Oedv Kai
deamétnv.. The pope of Alexandria was exceptional in that he did not rise at
the Gospel: Soz. H. E. vii. 19 févov 52 Kaxeivo mapa ’Adegavdpevor TovTos* dva-
ywwoKopevav yap TeV ebayyeAlwy ob éxaviorara 6 émicxowos 5 Tap’ GAAas ovK
éyvwv ovr’ axneoa. The reading of the Gospel was the office of the archdeacon
exclusively at Alexandria: 7. radrny 5 ri iepdy BiBdov dvayvwoKna evade
povos 6 dpxidiaKovos* mapa Se GAAos Sidovor* év TodAais 5é ExxAnoias oi iepeis pdvor,
éy 5¢ émonpos Huépas enicoxoma ws év KwvoraytivoumdAc: Kara Thy mpwTny Huépav
THs avactracipov éoptns. For well-known allusions to the Gospel see S. Athan,
vita S. Antonit 2, 3 (i. 79648).

® Sozom. H. £. vii. 19 mapa 5 ’AAc~avdpedor pdvos 6 tis médAews énioxomos [ém
éxxdnolas didacKe)] pact 5& todTo ob mpdtepov ciwOds emryevécOat 7) dd’ ov “Aperos
mpeaButepos dy wept Tod Séypyaros Siadeyopevos évewrépice. S. Athan. de Synodis 16
(i. 730 B) ws kal mapa cod peuabnxaper Kara péonv THY éxKAnoiay KnpigayTos: ap, Cc.
Arian, 17 (i. 138 A) m&s 52 of Tov Opdvoy Tov éoToricpévoy EmoKominas ddvpdpevot,
Tov év avT@ Kabnpevov énioxonoy dvedeiv (nrovaw; iva Kal 6 Opdvos Tov éntoxonoy (nTH
kai oi Aaol Ths ebaeBods Sidackadias orepnO@ow. For applause see Socr. HZ. £. vii. 13.

7 S. Cyr. Al. de ador. in spir. et verit. xii.in n. 4 above. S. Athan. ap. c. Arian.
28 (1.148 A) m@s oidy Te Hv mpoopopay mpoKeicba eviov bvTwy THY KaTHXOUpEVOY ;
ib, 46 (165 B) ws dnd TovTov paivecOu pndap@s yeyevjoOat Tt THY pvoTnpiwy bid 7d
Tovs KaTnXoupevous évdov eivar. Cp.ib, 11: S. Cyr. Al. 7m Joan. xii (iv. 1086 B).

8 S. Cyr. Al. de ador. in spir. et verit. xiii (i. 454 B) 7) ode adTol [didKova] mpoo-
TaTTover Siaxexpaydres év éxxAnoias wore pev duvodoyeiy Sti mpoonKe: Aaois Kal év

Koop pev EoTava KaTnpepeiy 5& moAAdKs Kal Siaviardow eis mpocevxds Kal THs

dvaiwaktov Ovolas émTedovpévns aiTol mpockopifover TA THY oKEvoY iepwTEpa Kal
AentTHV Ep’ Gnact Tois dvaryKaiois TowodvTa THY emTHpnow ; This would no doubt
justify the insertion of most of the deacon’s directions now existing in the
Egyptian texts. P. 119. 17.

on

_

5

dS

oO

35
* N.1z. The prayers for the emperor are frequently alluded to: S. Athan. af.

ad Constant. 16 (i. 304 D) ad 5& Oeopidéotare Bactded Tod Tovs Aaods dy HOErEs
éxteivat Tas xelpas Kal evgacOau meEpi cov; de Synodis io, ep. i concil. Arimin. ad
Constant. (i. 725 A) iva of énicxoma atv Tots idiois Aaois per’ eipnyyns eis evXas TE
wat Aatpeias axoAny ayoev ixerevovres imip THs ahs Baciwrelias kai owtnpias Kai
eipnvns: 7b. 55 respons. concil. Arimin. ad Constant. (i. 769 A) imép Tot divacbat
huas 7@ mavtoxpatop. Oc@ kal 7@ Seondtn kal owrHp. huov XpoT@ TO vid
avTod T® povoyevel imép THs os Baoidelias Tas eOipous evxds peTA TaY AawY
dnomAnpody: Evagr. H. E. ii. 8 episcopi aegypt. ad Leonem tds re ovvfOes
ovvages ém7eAodvTa Kal ALTAs GvanépnovTa TO TaVTwY yav owThpt Xpior@ imtp rhs
evoeBods tuav Baocidcias kal Tod pidoxpiorov bpoy madatiov. Fora form of bidding
see S. Athan. ap. ad Const. 10 (i. 301 C) pdvov yap eAeyor Evgwpeba mepi 77s
cwrnpias Tov evoeBeardrov AvyovoTtov Kwvarartiov, nal mas 6 Aads evOds mud part
é€Bda Xprore Bonba Kwvorartiw, wal diépevey ovtws edxdpevos. It appears from
S.Cyr. Al. ep. ad Joan. Ant. (v.c.105C) Sed:5d-ypeOa 52 wal Aێ-yeuv ev mpooevxats Kipre
6 Ocds hyay eipavny 5ds Huiv, ravTa yap anéswxas Hyiv, that the celebrant’s prayers,
p. 160. 20, already existed in some form. (The coptic is probably original here: in
the greek the clause referred to is now only in the later intercession, p. 126. 21.)

10 Tim, Alex. resp, canon. 9 (Migne P. G. xxxiii. 1302 c) év TH Ocig avapopg
6 Sidwovos KTA.

11 N.1o: Orig. in Rom. x. 33 (iv. 683 c) mos ecclesiis traditus est ut post ora-
tiones osculo se invicem suscipiant fratres. Cp, Clem, Al. Paed. iii.t1§ 81. P.123.

40

55

508 Appendix ¥

2S. Cyr. Al. in Joan. xii.1 (iv. 1093) Tovydpto wal év rais dyias padkioTra
cuvddos Aro owvdgect map’ abtds Tod pvaTnpiov Tas dpxds TovTO (sc. Eiphyn macw)
kal huets GAAnAos papév. Cp. p. 124. 15 sqq. a
13'S. Isid. Pel. epp. i. 123 (264 D) 4 xabapa owddv 4 ipamdovpern TH TOY Ociaw —
dwpwv Siaxovia % Tov “Apipabéws éotiv “Iworp AEcToupyia . . Huets Emi owddvos Tov —
diptov Ths mpodécews ayacovres eTA. S. Cyr. Al. im Zach. vi. (iii. 814 A) map’ oddevds —
yap SAws eis Koy AapBavera xpelav Tod dyiov Ovovacrnpiov TA oxedn GAN EoTw ws —
epnv aya wal eis Sdfav Oeod Ternpnyuéva Kal pdvais Tais xpelas bmnpereiv eiwOdra
THs a-yias tpatécns, bi’ abray re Kal év adrois ai THv npocaydévTwy TeAOdYTaA Ovotiar —
Io 0vx Exdorou pépovros thoy Td oxedos awdvTwy 5e pdvors Tots fepois Kexpnuévov : id,
in Luc, xxit. 19 (Migne P. G, lxxii. 908 B) edyapiored wey Tovréctw év oxnpatt —
mpocevxns Siadéyerae TO OG Tatpl xowwvdy wowep avrov kal ouvevdoxntiv damo- —
gpaivev ths S00ncopévns hyiv evdroyias (woroot* naoa yap xdps nal wav Swpnyua
TéAcov ep Huds EpxeTa tapa Tlarpods bi” Tiod év dyiw Tvedpate’ témos dé Hv dpa td
15 dpwpevoy eis Huds abrods tis dpecdovans mpocavarelvecbar AuTHs ei wéAAOL TpoTiVedOar —
Tap hpav ths pvotinns Kat (woro.0t Swpodopias 4% yapis 5 5h Kal Spay «<idicopeOa: —
id. in n. 8: S. Isid. Pel. epp. i. 187 (304.4) tiv mpddeow THs Swpopopias. Cp. —
S. Athan. ap. c. Arian, 28,n.7 above. There is no evidence in these writers for ©
the position of the offertory, but there seems to be no other place for it, and —
20 apparent traces of it still remain at this point in S. Mark, p. 124.
if P. 124. 20 seems to be a remnant of the diptychs at this point. Otherwise ~
the references are only general and do not indicate their position. S. Cyr. Al. ep. —
ad Attic. (v.c. 204) Tots mapa Tis offs Oeoqidcias émecradrpévois evTuxav eyyeypa-
pba pev tiv "Iwdvvov mpoonyopiav év tais icpais éudvOavoy SéATos ... ovK &Y TOS —

25 Tov AaiKkov Karaddoyas év Se Tois THY émondtov evreTaxOa aiTHy.

15 N. 8 above.

16S. Cyr. Al. in Luc. xxit. 19, as in n. 13 above.

oN: &. Cp. p. 75-35. .

18S. Cyr. Al. in Abac. iii. (iii. 555 4). S. Athan. de Trin. et Sp. s. 16 (i. 977 B)

30 ecclesiae autem Christi omnes ab oriente usque ad occidentem convenienter ~
Patrem a seraphim laudari profitentur in ministeriorum relatione. Reminiscences
of preface-forms occur in Orig. c, Cels. viii. 34 (i. 766 F) ef 5 wat mAHOos toP0U-
pev dv diravOpwmev truyxavew OédrAopnev povOdvopev Sri xiAva xiALddes TapeoTh-
Kecay ai’T® kal pipia pupiddes édAertovpyouv ait@ airwes ws ovyyevets Kat —

35 pidovs Tods pupoupévous Tiv eis Oedy abTtav eboéBeay dpavres kTA: S. Athan, «
in tllud Omnia mihi 6 (i. 108 A) tv xeEpouBiy f TaV cepagip .. . THY Bofo-
Aoyiav mpoopépovow dmavoros Tois xelAcow ovdév Erepov 7 Tiv Oeiav Kat
dppactroy piow rH Tpioaydrnt: SofdfovTa . . . Td yap Tpitov Ta Tima (Oa
TavTa mpoopéepew trv Soforoyiay “Ayos Gyos Gywos Aéyovta eTA: S. Didym. de

40 Trinit. ii. 77 A (Migne P. G, xxxix. 545.8) dvtavapwvoivtay dovyntos oTdépact Kat
dxataravoTw pwvq: S. Isid. Pel. epp. i. 151 (284) Ta moAvéppara (Ha (p. 131. 25).

19S, Cyr. Al. ep. oecum. ad Nestor. ii. (v.c. 72C) karayyéAAovtes . . uodoyourres
Thy dvaipaxrov év Tais éxxAnoias TeAodpev AaTpelay mpooiwév TE OUT Tats pvoTiKals
edAoyias Kal dyialdpeba péroxor ywvdpevor Tis Te ayias capKods Kal TOD Tipiov aiparos

45 Tov mavTwv huav owrhpos Xporov. P. 133. 22 sqq.

2” Theophil. Alex. Lib. paschal. i. (ap. S. Hieron. ep. xcviii. 13) non recogitat...
panem dominicum quo salvatoris corpus ostenditur et quem frangimus in sancti- —
ficationem nostri et sacrum calicem quae in mensa ecclesiae collocantur et utique
inanima sunt, per invocationem et adventum sancti Spiritus sanctificari. S.Isid, —

50 Pel. epp. i. 313 (364 B) mr BApiCe Thy Ociay AcrToupyiav, wh Gripate Tiv Tov KapTav —
eddAoyiay . .. GAAG pepynpevos ws alua Xprorod rijv TovTou dnapxny TO Oetov EpyaCerar
Ilvedpa ot rws ait@ Kéxpnoo ws dodevns krA. Cp. 1b. 109 (256 B): 401 (405 D) dpros —
Tov ay.acpov évemiaTEvOn. 4

aS, Cyr. Al. in Matt. xxvi.27 ap. Corder. Catena in Matt. ii. 154 dpa dé nat jyiv —

55 TUmov didovs mpaTov ebxapotety Kal ow Krav Tov prov Kal diadiddvary bid
pets én’ dpeot Ocod TA mpoeipnuéva Tievres Sedpeba rr. Cp. Orig. c. Cels. viii. 33
(i. 766 D) rods per’ edxaporias kal edxfs Tijs Ent Tots doctor mpocayopévous aprous

or

ig

ad

The Egyptian Liturgy 509

éoOlouey capa yevouévous Sid tiv edxiy dydv te Kal Gyid{ov Tos pera bytods
mpobecews avTG Xpwpévovs.

2 S. Dionys. Al. ep. ad S. Xystwm ap. Euseb. H. E. vii. 9 ebxapiorias yap
émaxovoavta Kal cuvemipbeyédpevov Td "Apry Kal tparéfn wapactayTa Kal xeipas eis
brodoxiv THs Gylas Tpophs mporeivayta Kal TavTnv Katadefdpevov xTrA. S. Athan.
ap. ad Constant. 16 (i. 304D) mod mpérov Av Kal Gorov braxodoa rdv Aadv Td
’"Auny ; (but this is not necessarily the great Amen). Cp. S. Cyr. Al. fragm. in
1 Cor. xiv. 16 (Pusey v. 296). P. 134. 32.

23 Leontius Neapolit. vita S. Joan. Eleemos. 14 (Migne P. G. xciii. 1627) cum
ergo ad sanctum dominicum diem pervenisset et sancto altari astitisset ut 10
incruentum sacrificium offerret, iam diacono generalem orationem pene consum-
mante, sanctum velum exaltaturo, in mentem malitiae immemoris venit et statim
divini praecepti recordans asserentis Si offers munus tuum ad altare et ibt
recordatus fueris quia frater tuus habet aliquid adversum te relinque bt munus
tuum &c. intimat diacono facienti orationem quam diaconus solitus facere erat 15
ut reinciperet a capite et si impleretur iterum recapitularet usquedum perveniat
eius sanctificatio ... et veniente eo et veritate testimonium perhibente prior
patriarcha genu flexit dicens Indulge mihi frater. . . et dicente patriarcha Deus
nobis omnibus indulgeat, surrexerunt et ingressi sunt ambo ecclesiam et tunc
cum multo gaudio et laetitia astitit sancto altari cum munda conscientia valens 20
dicere Deo Dimitte nobis debita nostra sicut &c. (The greek of this work does
not exist in its original form: in Symeon Metaphrastes vita S. Joan. Eleemos.
[Migne P. G. cxiv. 895] it is entirely recast: the latin translation is that of
Anastasius Bibliothecarius [fl. 870]. For ovationem quam diaconus solitus facere
erat Symeon reads (§ 26) tv ovvanrhy airnow: perhaps Anastasius read ovvAOn 25
for cvvantny.) Cp. p. 138.20sqq. But perhaps the reference is to ‘ the Prayers,’

4S. Cyr. Al. in Matt. xxvi. 27 in n. 21: Theophil. Al, Lib, paschal. i. in n. 20.

3 Leontius Neapol. vita S. Joan. Eleemos. 38 (Migne P. G, xciii. 1649) facit
missas in oratorio suo nullum habens nisi ministrum suum. cum ergo sancta
benedixisset patriarcha et orationem dominicam inchoasset coeperunt dicere tres 30
tantum illi Pater noster et cum pervenissent ad sermonem quo dicitur dimitte nobis
debita nostra sicut et nos dimittimus debitoribus nostris innuit domestico patriarcha
ut taceret: siluit ergo et patriarcha et permansit princeps solus dicens versum
dimitte nobis sicut et nos dimittimus et statim conversus sanctus dicit ei mansueta
voce Vide in quali terribili hora quid dicis Deo quoniam s7cut ego dimitto ita et
tu dimitte miht, Cp.n.23 above. Synes. de Regno p. 9B iepai re é&y Tedetais
dyiats ebxal Marep jyav éxBowoa (see Petavius’ note zm loc.). P. 136.

*© S. Cyr. Al. in Joan. xii (iv. 1086 c) Tovydproe Kat rois petacxeiv é0édovow
eddoyias THs mvoTuchs of TOY Ociwy pvoTnpiwy mpoopwvovow AELTOvpyot TA Aria TOIC
Arloic, mpemwmdeotarny civar SiddoKxovres Tov aylov Tiv pees Tois Ayacpévas 40
év mvevpart. Cp. im Joan. iv. 7 (iv. 438A). The formula Eis Gyos «7A is fre-
quently quoted by S. Didymus, but is not connected with the Td dya or the
liturgy: see de Trinit. iii. 13 (175A), li. 6 (724), 7(91B). P. 138.

27S. Dionys. Al. in n, 22: Orig. c. Cels. viii. 33 in n. 21: S, Cyr. Al. in
nn, 16, 19, 21, and 7 Joan. xii. I (iv. 1104). In the fourth century it was usual 45
for the faithful to carry away particles in which to communicate themselves:

S. Bas. ep. xciii. (iii, 187 a) év “Adrcgavdpeig 5¢ Kal év AiyitTw ExacTos Kal Tov
évy Aa@ TeAovvTav ws én 7d TAcioTOv Exar Kowwoviay év TH oikw adtov Kal Gre
BovAera peradAapBave 5° éavrov. And on saturday evening in the neighbour-
hood of Alexandria and in the Thebaid they communicated not fasting: Socr. 50
H, E. v. 22 Aiydation 5% yeitoves dvres ’Adre~avipéwy kal of tiv OnBailéa oixodvyTes
év cabBarw pev mootyTa auvages, ovx ws 00s be xpiotiavois THY puvoTnpiow peETa-
AapBavovor, peta yap 70 ebwynOjva Kal TavToiwy edeapaTov éupopnOjvar Epi Exnépav
mpoopépovTes TAY pvoTnpiowv peTadayBavovow (an agape seems to be referred to).

8 S. Athan. Aust. Arian. 55 (i. 377) H5n wev obv Hoav of mAcioT OL TOU AaOU yevopévns 55

dmodvcews é£eAOdv res yuvainay 5é ddA-yov dnopewacayv yéyovey ws mpogéragay. P. 142,

29 Theoph. Al. Canon 7 (Migne P. G, Ixv. 414).

is)
on

510 Appendix K

APPENDIX K

THE EGYPTIAN LITURGY OF THE ARABIC
DIDASCALIA CAP, XXXVIII

MS. Bodl. Huntingt. 31, f. 121

5 And he shall begin the celebration of the holy Kuddas

{ENARXIS)
Accordingly first he shall say the Prayer of Thanksgiving".

And after that, while all the congregation sits, he shall address to them :
explanations of the word, to wit of the holy scripture, and instruct them, as is —
Io fitting, in their conversation and instruct them in the path of virtue.

{THE PROTHESIS)

Then he shail recite Psalmody? from And the presbyter shall bring the bread —
the book of Psalms by the mouth of those and the chalice of the eucharist*.
who have received the gift from skilful And the bishop shall bring the1ncense —

15 teachers, and all the congregation shall and go round about the altar three times —
listen to them with understanding and in honour of the holy Trinity: and he —
fear: they shall follow them with shall hand the censer to the presbyter —

contrition. and he shall go round with it to the
congregation *,
20 «MASS OF THE CATECHUMENS)

(THE LECTIONS)

And when they have finished the psalmody the deacon shall recite sections from 4
the Apostolic word, and a section from the Psalms: then from the word of the —
Gospel *.

25 «MASS OF THE FAITHFUL)
{THE PRAYERS)

And they shall pray for the sick and those abroad and those in distress, and for —
the weather and for the fruits and for the kings and them that are in high places, —
and for them that have fallen asleep and them that ° have repented® and do benefit

30 to the church: and they shall pray also for the catechumens, and for the peace of —
the universal church, and for the bishop and for the clergy, and for the assembly —
of the congregation". 4

1Cp.p.147. ? absalmiidia. Cp.pp.145sq. *aucharisdia. ‘ Cp. pp. r50sqq.
5 Cp. pp. 152-156. ® Reading \,.\5 for \sl. 7 Cp. pp. 159-161.

Fragment of a Persian Anaphora 511

«ANAPHORA)

And so the bishop shall consecrate, tne veil being let down and the presbyters and
the deacons and the subdeacons' being within, And the subdeacons and the reader*
and the widows who are deaconesses and have spiritual gifts and the bishop shall
stand at the altar, and the deacons shall be around him and shall fan with fans 5
and linens* like the wings of the cherubim, and the presbyters standing with him,

and so the whole of the clergy* in their order.
And he shall not give the host® to any save to a believer alone.

APPENDIA L

FRAGMENT OF AN ANAPHORA OF THE PERSIAN t0
RITE

MS. Brit. Mus. Add. 14669 ff. 20 sq.

The fragment consists of two leaves of syriac writing of the sixth century,
in part undecipherable without the use of chemical reagents. Dr. Bickell
published as much of it as he could decipher in his Conspectus rei syrorum 15
literariae (Minster 1871, pp. 71-73: ep. p. 63), and subsequently collated it
a second time and made the following reconstruction for the Appendix to
Liturgies Eastern and Western Oxford 1879. The roman numerals indicate
the columns of the MS., the arabic the lines of each column: each dot represents
an illegible syriac letter: words in italics are conjecturally restored from such 20
traces as are still decipherable, those in italics and enclosed in [ ] are conjectured
from the sense: capitals represent the corresponding syriac letters of words
otherwise undecipherable.

I
Sh ive einen ate fe 8 te tee ee Oe K 25
tes arg Seo She ea KI
Se ESAS, TEES Oe ati rca A
4 DRT
Shanta ae ae . eorum
a ce eal a spirituales 3?

7 ...Asanctipraedicatio ... terreni
8 ... . te ut dum sanctipraedicant te
9 [per]. . [¢eum] sanctum sanctificentur et per glorificationem tuam

‘ abidiakonin. 7 agnostis. * acmisat=xapiou? * aclirus. ° kurban.

10

15

20

25

30

35

40

512

10
II
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35

oO OX ANF W DN H

ee ee ee el ee ee |
“a aouFWw bd O

Appendix L

.. .. . VN spiritualem glorificemur
sicut illi in una concordia
. . « « stuporis et in clamore

- ... .. in sanctipraedicatione silentii

Pe ie se ar as
errs
eer rr ewe
.... emittunt et una voce

. + +e + « 2 concordia clamant
. ... » et dicunt ut et nos
[quos] gratia tua fecisti sanctos
sicut illos cum iis in una
concordia anima pura

et mente illuminata sancte
clamemus et dicamus

Sanctus sanctus sanctus.

Sanctus es tu et glorificandus et magnum

nomen tuum domine omnium e¢ deus
et creator omnium, rex [regum]
domine dominorum iudex tudicum
gubernator qui ab altero [non]

gubernaris, iudicans omnia cui cudex [non est),

rex cui regnum R..,

super potestatem eius non MT.....

domine unice quia non est dominatio
Gig. GQuae OF orice éese

II

Deus essentia cuius nemo resistit
potestati, tu es una sola

natura sancta et essentia
adoranda: tu es sicut

es, at quomodo es

nemo scit: stupendum est

nomen tuum et tremenda commemoratio tua

et mira narratio de te
et terrifica explicatio

essentiae tuae: tu es ille qui in veritate

[bonus] es et non per similitudinem

- ++... bonitas tua: non appropinquat

[mutatio] ad gratiam tuam quia
in veritate sine mutatione

est bonitas tua: tu es

causa gratiae tuae quia natura tua est
fons miserationis tuae: a te ascendit

Fragment of a Persian Anaphora

18
19
20
21
22
23
24
25
26
27
28

_ 29

Oo ON nan AW D

ee ee ee ee ee |
Our WD HH O

et super omnia effunditur fons
plenus misericordiae tuae: non
sumpsisti. .A ... . dedisti

aliis quia nemo est [ditior} te

ut tibi mutuum det, nec etiam indiges

tu ut mutuum accipias, quia in te et apud te

coacervatae sunt divitiae omnis vitae:
tu beneficia tantum tribuere nosti

et suades creaturis tuis

ut [accipiant| gratiam tuam: vocas
creaturas tuas ut accipiant dona tua.
EG Ose: CRIME 65 Ui DIN 8s
Ser 3-0 < AMET:

O62 % ss Grate Bia...

Fe RR tu A AMY ee chee 8

... quia non est qui sufficiat....
Bi gle Ste? Oe MOU oa a mew 8s

secreto dispergis

. .... + K omnipotens brachium tuum
- +++. creatio tua quam vocavit
... ex nihilo nutus

voluntatis tuae. tu es Deus qui, cum
esses solus et alius

tecum in essentia non adesset

praeter Filium qui ex essentia tua

et Spiritum qui ex natura tua, creasti
creaturas vivas et potestates

spiritus et fundasti mundum

et inferiora et evornasti......
superiorum et mandatum tuum L....
mundos secreto S..R.

effudisti autem gratiam tuam
abundantius super genus

debile humanitatis nostrae: de

terra enim imaginem tuam fecisti nos

et de pulvere similitudinem tuam nobis tribuisti

et potestatem .. .A divinitatis tuae
posuisti .. . super imaginem tuam
per gratiam tuam ut omnia obedirent
imagini tuae et praestarent servitutem

similitudini tuae: et ecce impositum est super

omnia quia tu sic voluisti iugum
regni hominis mortalis et obediunt

L |

—
on

20

25

3°

35

40

15

20

is)
ae

32

35

40

514

27
28
29
go
3I
32
33
34
35

CoO ON AUDA W pb H

wWOwwwow dD bd b b HH DD DPD HoH 4
OGM Se I SO DH OO DE AAhoban

re SCTE Met eMC an FS lc bape eT ot lie EN IY er syo

Appendix L

creaturae omnes dominationi eius :

per gratiam enim tuam adoratam ab
omnibus constitutus est ut dominus sit
oe VV. oes te ip medio
....A illum ..A gloriosum

..Z e pulvere potestatem tribuisti Q..
o oo «ete IC IVERR Gie Vidis

oe os o Ley ERO .tteuiek

BraaN as Sig ee ~

ts 2 Ce gs ea, | A= é pie

CONUS 5 ok a a ace Me ee

et glorificemus......... [Patrem|

et Filium [et Spzritum Sanctum]

SH SROCUM 0 6 ke Sen aw as

amen et amen. adoramus [vos]

te adorande et glorificamus [vos]

te glorificande et sanctum praedicamus [os]
te sancte natura tua et magnificamus [¢e] _
quamquam non sufficimus [laudi tuae]

o tu qui omnibus sufficis.......
superabundans, qui omnia nutris.....
super omnem creationem enim......
extensa est et gratia. .......

effusa est gratia quae.......

et omni tempore ab omni......

LOS A ..6 os SSE ore ae

auxilia et repositorium omnium

divitiarum spiritualium. tibi sunt

omnia: et nos cum omnibus ut tui

essemus fecisti et vocasti nostrum

nomen secundum nomen tuum et magnificasti nos
et honorasti nos et elevasti nos et exaltasti nos
et purificasti nos et sanctificasti nos et per te
. ..A et turpitudo voluntatis nostrae

.... ZT et amaritudinem

libertatis nostrae eduleasti per fructum

+ e+... Qui missus est ad nos

. . . NV genimen arboris tuae

cee ee es Ve Tadic’ enim

essentiae tuae fructum vivificum

misistti in regionem nostram ut det nobis

. .. A quod voluit voluntas tua ut daret .

Fragment of a Persian Anaphora

An A WD

se ipsum, asumpsit nos e¢ [ factus est]

ex virgine homo ....

- - Deus de Deo venit . .

- ... et curavit nos omnibus modis

cee we 8 e o's e's ss Gilectio eias

hee eee - . . se obtulit passioni

+ + +... . ut sua passione nos liberaret

+ + -... SUa curatione vitam

- «+. . nobis daret et per resurrectionem

ae » + + . cum ipso a morte

- +... per ascensionem suam gloriosam
. +... . in altitudinem nos eveheret

- .. gloriosam. et quia paratus

erat ut ascenderet de regione nostra

et elevaretur in regionem spiritualium

unde descenderat reliquit

in manibus nostris pignus corporis sui

sancti ut de propinquo esset

nobiscum per corpus suum et omni tempore

se nobis immisceret per virtutem suam. ante

enim tempus crucifixionis ipsius et horam

in qua glorificandus erat

accepit panem et vinum quae

fecerat voluntas ipsius, sanctificavit ea per verbum

Spiritus et hoc mysterium.....
reliquit nobis et bonam similitudinem

535

10

15

20

25

30

commisit nobis ut quemadmodum ipse fecit [nos quoque 35

Saciamus)}
iugiter et salvemur per mystera [ejus].

VI

oe ef ee = © @ © © © © © © © © ©
a ee ee De Ve, oe ee ee
0) Se, OS AG Ow 6 8 6 Ce 6). 6 Oye

ris

40

eee. | eS Sete eee es Cy ee. a ee "
+ a es en, Soe ee eae >
ee ae re Se pike he 2) : i
n 2 = ‘ . “ay inf aE - - tts

516 Appendix L

7
8 oe © 82's eG. 0S . 7?
9
°

II Y\ we @ 8) ) 6 ee Re ae OD
I2 6 2 6. @ 05,6 a.) 206" 6 Oe SS ee
13 e © 6 6 6% ¥ BVO, Ot 2S 72) 1.6 3o eS

14 pro [ecclesia tua sancta]....

35 quae est .. 2. ee eee eee

16. ef PAX . ¢ cis ss SES ee

17 pro omnibus [efiscopis]

18 et universo sacerdotio......-.

19 tuo in omni......+.---

BO sic a so tae e- ske OUPCSTe

21 imprimis [pro uirgine]

22 sancta quae NT..... [sine]

23 macula.....-+ eee eee

24 pro apostolis........+.

25 et martyribus et confessoribus A... .

26 rectis et iustis, pro regibus :
27 fidelibus qui triumphare fecerunt in dione sua
28 veritatem regni tui ut per...

29 ¢uum custodiantur fines

30 gubernationis eorum, et pro corona

gr anni ut benedicatur.....s

32 abundanter....-. ++ +++

33 omnes .....--+- ees

VII

OO OE, B Oo OR. Ce. eR ee ee
BO Be 68 EW OOO Os Oe. (Oe OP ne

os .0. 2 Oy 8.6, 226 See OS Bee
oe 6 TR RE OTD) OO Oa eo Oe ee
6 @. @ eC 28 OO Oe 8 Oe 2h Se ee
o./0 45'R, (€ ©. 2 BG BS
oo 0's PD Ce eee Oe 6S 8

e 2.8 'S eae, @ O68. 8.6, WSS: 8 Be)

wo
HOW ON AMAW ND H

=
bd

oon 08, Os Oe 5 REO, SR OF Or

n
w

wee ess + [ut faciat) panem
[Aunc corpus Filii tui] et vinum

—
a +

Fragment of a Persian Anaphora 517

16 [hoc sanguinem] sanctum unigeniti tui

U8. ptueate wie . fide

DAA gee Ee eahss Sis) Seba Ss

BO ee a as bibamus et sumamus 5
ro Be ei Rea ea ena ei oka sanctum '

22 ...Aet ad vilam A...e

23 ...... qué bibit et ad expiationem

24 culparum et peccatorum......

pare Ge sancti qui AT. ..V 10
26 .... tuo et digni habiti sunt communione

27 ecclesiae tuae. . DAV...

at ee eat A ea 8 Se

Wa cn erat A AS is 0k awe quod de te est

MG iirc is wv es te tudicium 15

Seg) ¢: 46s die a taine eee ore 6 ie 20

@ 4 per sacrificium, ....... 3°
to. .....MNA mysteriorum......

12 puri et sancti......
ao. et sumamus A. 4 2. (4.05 2+ ;

eee ar 40
20 in bonis..... se ae oe adoremus

21 et glorificemus naturam divinam potentem et sanctam

22 in omnibus Patrem et Filium et Spiritum

23 sanctum in saecula. amen.

Appendix M

ORATIO POSTQUAM SUMPSERUNT

SACRIFICIUM

é jetties qui nos gratia tua dignatus es
participatione mysterii sancti

et sumptione corporis et sanguinis unigeniti tui
Ho... Tos asain

AVG fo7 e008 sancti et iis

eee ew lete eta ut puri

ere ret ists pro
[gratia eius| ineffabili.

APPENDIX M

THE LITURGY OF ASIA FROM THE CANONS

OF LAODICEA

H XYNA=IZ! :
(MASS OF THE CATECHUMENS)

(THE ENTRANCE)

‘H_ eicodos trod émoxdérov

29 ol mpeoBurepor peta rod émoxémov eictacr Kal Kabovrar év 7S Bhan?

ot Stdkovor ob Kafélovrar ei pi] perd Kekevoews To) mpecPBurépor *
ov Set imnpéras Kv Bpaxd tds Oipas éykaradtmdver *.

(THE LECTIONS AND THE SERMON)
Oi dvayvGora tds “Avayvacets.

25 Oi Parrar emi tov dpBova dvaBalvover Kal dard Sidpépas PadAouvcr

30

vTov Yadpév »,
Td EvayyéAvov °,
‘H ‘OptAla rod émoxérou’.

{THE DISMISSALS)
Evx?) TOv Karnxoupevov émireActras
of Karnxotpevor ébépyovrar,
‘H edxy Tv év peravoia yiveras
ovToL mpocépxovrat td xeipa
kal troxwpotar’®.

The Liturgy of Asia 519

«MASS OF THE FAITHFUL)
{THE PRAYERS OF THE FAITHFUL)
‘O tepeds tiv mpetnv edxiy.

*O Staxovos mpomdpwvet tiv Sevtépav edxjy.
*O Stdxovos mpoodwvet tiv tpityy cdxHVv’.

{THE KISS OF PEACE)
‘H_ _Eipfvy SiSorat
kal peta 76 mpeoButépous Soivat TH emoKdmep tiv eiphyyy
Téte of Aaikol tiv ciphvyv SiSdacr™”.

(THE OFFERTORY AND THE ANAPHORA)
‘H dyia Mpoodopa redetrar *.
*‘H_ Kowwvia

of fepatixol eiciacr eis Td Qvotacripiov Kal Kowwvotar, of Aoiol Kowwvotor

tw 12

{THE EULOGIA)
Evdoytar **,

There seems to be no evidence for the rite of the diocese of Asia except that
of the canons of Laodicea (Bruns Canones Berlin 1839, i. 73-80). On the
date of the Council, about 363, see Westcott Canon of the New Testament,
p. 427 sq., ed. 4: Hefele Conciliengeschichte Freib. i. B. 1855, i. p. 721 (eng.
transl. ii. p. 295 sqq.). As to the structure of the church (6 oixos Tod cod 6, 28,
éxxrnola 28, 59, xupaxdv 28), there is mention of the sanctuary (Afya 56,
Ovo.acThpiov 19, 44) with the seats of the bishop and presbyters (56), the
sacristy (S:axovedy 21) with the sacred vessels (deomoTinad oxedy 2b.), and the
pulpit (duBwv) from which the psalms, and of course the lections, are recited
(15). Of the ministry (4 éxAno.acriey rafts 24)—consisting of the sacred
orders (feparixot 19, i.e. bishop, presbyter and deacon) and the minor orders
(«Anpixot 20, i.e. subdeacons [imnpérar|, readers, singers, exorcists and door-
keepers)—the minor orders are forbidden to wear stoles (wpapa 22, 23: only

subdeacons, readers and singers are mentioned, but there would be no question ;

as to the rest) or to enter the sanctuary (19): the subdeacons may not infringe
on the functions of the deacon and claim a position in the sacristy or handle
the sacred vessels (21). The doors are kept by the subdeacons, who may not
leave them during the liturgy (22, 43): the function of the doorkeepers is
undefined, but probably they kept the women’s doors and the subdeacons the
men’s (cp. the relation of deacons and subdeacons in this respect p. 13. 19
above). The liturgy may not be celebrated in Lent except on saturdays and
sundays (49), nor at any time in houses (58).

1 S$vagis. Can. 17, 35. Upoopopd is used for ‘mass’ in 58: Aerovpyia is
used in a general sense as applied to nones and vespers in 18.

2 C. 56 Sr ob Sef mpecBurépous mpd Tis ciaddov Tov émoxédrov eiatévar Kal KadE-
Cecdar év 7TH Bhyart GAAA peta Tod Emoxdmov eciorévar TAY ci pi) dvwpadroin
i) amodnpot 6 énicxoros.

°C, 20 Sr ob Set Siaxovov Eumpoobey mpeaBurépov KabélecOu GAAG peTA KEAETEWS

wt

10

40

520 Appendix M

Tod mpeaBurepou KabeCecOar* Spotws be Exe Tiphy Kat Tods Kakdvous b1d ray banperav
Kal wmavTov Tov KAnpiKo@v, Cp. p. 28.8.
* C. 43: cp. 22.
5 C. 17 wept Tod pr deiv émovvanrev ev tais ovvdgeot Tos Wadrpods adda dia
5 Hécov Kad’ Exacrov padrpuodr yiverOu avdyvwow: 15 wept Tod pt) Bdelv Theoy THY
kavovikav warrav tev én Tov duBova dvaBawédvtew Kai ard bipOépas YarAdvTav
érépous Twas addrew & TH éxxAnoia. Can. 17 probably refers immediately to
the divine office and not to the liturgy: but it implies the principle of alternating
psalms and lessons. Can. 15 probably does not exclude the responsive antiphon

10 of the people (itoyadAAev), but forbids anything beyond this: cp. Hefele im Joc.
C. 59 forbids privately composed psalms and uncanonical lections: é7 od det
idwrixods Parpods AéyeoOa ev TH exxdnaia obde dxavdviora BiBria GAAA péva Ta
Kavovixd THS KavAs Kal madads d:a0hxns,—and probably implies a prophecy as
well as an apostle.

15 ° The only explicit allusion to the Gospel is in c. 16 mept Tod & caBBatw
evayyéAia pera érépwy ypapay dvaywwonecOa. The exact reference of this canon
is unexplained: cp. Hefele i Joc.

* £. 29.
® C. 19 mepl Tod Seiv dia mpOrov peta tas dusrAlas Tov émoxdrwv Kal Tov KaTy-

20 xoupéva edyny émredcicba: Kal pera Td efedOciv Tovs KaTHXOUpEVUUS THY év peTavoig
Tiv ebxyiv yivecOau Kal TovTwv mpocedOdvTwy ind xeEipa Kat bwoxwpnoavTwy KT.
TIpoceAOeiv bd xetpa=to be blessed: cp..Silv.57 ad manum accedere (p. 470. 14
above). Inc.5 it is forbidden to hold ordinations émi rapovaia dxpowpévwr, i.e. the
second order of penitents. Inc.6 heretics are forbidden to enter the church at all.

25 °® C. 19 obras Trav moray Tas edxds yiverOa Tpeiss piay pev Tiv mpwTryy bid
cwwnhs, Thy 5é Sevrépay kai rpirnv ba mpoopavhcews wAnpovo@a. The phrases
5:a ciwnfjs and ba mpoopwvncews have been taken to mean ‘in silence’ and
‘aloud,’ as though equivalent to puorixas and éxpwvws of later rubrics (Palmer
Origines i. 107, ed 4, London 1845). But mpoogwreiy and mpoopwvnas are

30 technical words and are used of the deacon, especially as ‘bidding’ prayers,
i.e. as reciting the suffrages of litany-forms: see p. 5. 10, 7. 3, cp. 482.6. Hence
a prayer 5a mpoopwyvnoews must be a prayer bidden by the deacon and responded
to by the people, and by consequence a prayer 5:a o.wmjs must be one said by
the celebrant without biddings or responses: cp. Dict. christian antig. p. 1738.

35 The Laodicene order is, therefore, a prayer by the celebrant followed by two
deacon’s ektenes; and it may coincide with the Egyptian where we have the
prayer after the Gospel p. 157, the ektene pp. 158 sq. (the Prayer of the Veil
is probably a comparatively late addition) and the Three p. 160: cf. pp. 119-121.
But possibly the second &4 mpoopavjcews may be the diptychs.

40 CC, 19. Cp. again the Egyptian, where however the order has been broken
by the interpolation of the Great Entrance in the greek, p. 122, and of the
Creed in the coptic, p. 162.

4 C. 19 xal obrw (sc. after the peace) tiv dyiav mpoopopay émredeioOat.
2 C. 19 Kat povos efdv evar Tois iepariois eioréevar eis TO OvocacTHprov Kat

45 nowwveiv. Cp. 44 ort ob bef yuvaixas év T@ Ovoracrnpi eicépxecOa. C.7 Kowwveiv
T® pvotnpiw TO ayiy. Hefele Conciliengeschichte i. p. 740 (eng. trans. ii. p. 314)
interprets c. 25 67 od Sef banpéras dprov dddvar ov5e moTHpiov edvdroyeiy as pro-
hibiting subdeacons to communicate the people: but the reference is questionable
and mornptov evAoyeiv is very difficult to explain in this sense. More probably

50 it refers to the agape (which is mentioned in c. 27, where it is forbidden
to carry anything away from the agape, and in c. 28, where it is forbidden to
hold it in churches: cf, Conc. Gangr.c. 11), and the prohibition is directed
against any below a deacon saying the grace at the agape: cp. Can. Hippol. 35
(ed. Achelis in Gebhart and Harnack Texte u. Unters. vi. 4, p. 110) diaconus in

55 agape absente presbytero vicem gerat presbyteri quantum pertinet ad orationem
et fractionem panis quem invitatis distribuat: laico autem non convenit ut signet
panem sed tantummodo frangat: nihil praeterea faciat.

eee ee ee eee

The Liturgy from the Pontic Writers 521

18 C, 32 bre ob Set alperinay edAoyias AapBavew airiwés eiow ddoyiar paddAov
7} evAoyiat. But probably these are not edAoyia: in the sense of the unconsecrated
surplus of the oblates distributed to the faithful (cp. p. 506), but loaves
occasionally interchanged between churches in sign of communion: cp. c. 14
meépt TOD pi) TA ya (the Eucharist itself) eis Ad-yor edAoydv Kata tiv Eopriy Tod
maoxa eis érépas napoxias dianéumecOar: c. 38 Ste ov Sef mapa trav “lovdaiwy
dupa AapBavev 7} Kovwveiv tais doeBeias aitay.

APPENDIX N

THE LITURGY FROM THE WRITERS OF THE

PONTIC EXARCHATE
H XYNA=Ix!

«MASS OF THE CATECHUMENS)
{THE LECTIONS AND THE SERMON)
‘O Mpodarns.

*O ’Arécrtodos.

‘O Wadpés.

To EvayyéAvov 7,

‘O dpAdv
Elpnyn macw
& Aads
Kat 1@ mvevpart oov

AvdackaAla *.

(THE DISMISSALS)
Ot dkpompevor eépxovrar *.
Oi Karnxovpevor evédpevor eEépxovrat °.
Oi évepyovpevor evEdpevor é&épyovrat x

Oi tmomimrovres edEdpevor eLépxovTar’.

«MASS OF THE FAITHFUL)
{THE PRAYERS)
“O Sidkovos kypicoe
‘Ymrép trav é€v amodnpias adehpay SenOdpev
‘Yrep tev év otpareias eEetalopevav SenOdpuev
‘Yrép mappnotagopevay dia rd dvowa Kupiov Senbapev
‘Yrép t&v Tovs mvevpatiKovs Kapmovs émidetkvupevay év tH ayia ékxAnoia
denOdpev

5

10

20

35

30

35

522 Appendix N

"Ev eipnyn péve tas etropévas tay tpepas evEaueba ,
"Ev eipnyy yeverOat thy Koipnow jay airnoapeia *.
(THE KISS OF PEACE)
*H_ Eipyvy®.
5 {THE OFFERTORY)
‘O Aads mporhépa ta Spa

ot Stdkovor dvadépovar ™,

<(ANAPHORA)
(THE THANKSGIVING)
10 @ hee! Kes SST eo 50) 2 ok 16

‘ ¢ , ‘ A “ , - ¢ “a id
Ta éEanrépuvya cepadip pera Tov Tedei@y xploTiav@v Uvuvodvta héyer
& émvixios Upvos

["Aytos dytos aytos Kipios caBawd]™

, Ch > ‘ ‘ LA , : , 27 ¢ om j
SionagGwoav nAriov avatodai kal oednvns epivdot, Kpdoes dépov, apav

? ao ig ae a a \, oc ~ ee , eres ’
15 évahAayai, Vdwp amd vepay Kal ard ys Erepov, at) 7 Oddagaa, H yn Tipraca,
ra éx yns pudpeva, ra ev rois Vdacr Starropeva, Ta €v dépt yévn, ai pupia Tov

Cwov Siahopal, mavra ta mpds dmnpeciay ths (ans nud Teraypéeva’ GAG éexeivo

> ‘ 4 o 4 4 ~ ‘ A , a“ a
ovdé Bovropévors mapedOeciv Suvardy kai ciamjnoat pev Thy Xap TO ye vody

¢ a ‘ , ” aA : pe ° - , \ 2f! , %
byt Kal Adyov ExovTt mavTeA@s apnxavoy, eimeiy Sé te mpds akiay mréov

20 ddvvat@repoy Ott Kat’ ciKONA Oeod Kal dpoiwow motjoas TON ANOPMTION 6 Oeds
kal THs EavTOU yrooews aEiwoas Kal Aédy@ mapa wdvra Ta (Ga KaTakoopHoas Kal
Tois dunxavois TOY Tapadcicoy KdANeow evrpvpav mapacydpevos kal Tov emi
yns dmdvtav apxovra kataotnoas, ita Katacodicbévta ind TOY dhewe Kal
katarecdvra eis Thy Gpuapriay kai d1a ths auaptias eis roy Odvaroy Kal Ta TovTOU

25 dia ov mepieidey GAAa Ta pév Tp@Ta NOMON EA@KEN eEic BoHOElaN, ArreAoye
€TIECTHCEN els YAAKHN Kal ésrepéderay, TPOPHTAC ATIECTEIAEN els EXeyXov Kakias

Y ’ 2 a \ -e 5) - ’ 5 > ry Rae See Bes pei a

kai Ovdackadiay aperins, Tas éppas ths Kakias Tais amethais evexoWe, Tv ayabav —
\ , > : ’ , \ , ¢ , , >

tiv mpobvpiay emayyeXias Siéyerper, TO mépas Exatépov mrodAakis ev Staddpors

Tpoowmots eis vovbeciay Tov G\A@v mpoaBav efavépace Kai emt rovro.s Kal

30 Tois ToLovToLs Gmacww émipévoytas TH ameOeia OYK AMECTpAmH ... GAN’ aveKAn-—
Onpev ex Tod Oavarov kal e{@oroinOnpev wadwv vm’ adtod Tod Kupiov Nuav “Incod —
Xpicrov é€v @ Kal 6 tpdros THs evepyerias peiCoy €xet TO Oadpa’ ev poppn yap

a ” n>? > ‘
Gcod tmdpywv oy AptarmMON HrHcaTO TO EiNal ica Oe AAN EayTON EKEN@CE
MOPOHN AOYAOyY AaBON Kal ras doOeveias Hav dvédaBe Kal ras vdcous

> 4 ie Se A e lol > , a ” DX > “~ c ° , “ ‘
35 €Bdorace Kal imep Nuav erpavpaticOn Wa TO pom avTod npeis iaOGpev Kal
Ths Kardpas nuas eénydpace yevopevos imép Huav Katdpa Kal Tov atipdraTov
¢ , , a e- a > A »* ‘ > , 5 > > ud
tméotn Odvaroy iva npas eis tiv évdokor (wiv émavaydyn Kal ovK npkéoOn pdvov
vexpovs ovtas (worotnoat adda Kal Oedrntos aEi@pa éxapicato Kal dvaravoes
nroipacev aiwviovs macav Evvoray avOparivny TH peyebe THs edppoovyns tmep-
, P| a > a - ’ \ , > , ee
40 Bawovoas’ ti oby avranodapev TO Kupig wept mavtav dv dyramédoxey nuiv 5°

ksi —

ws

The Liturgy from the Pontic Writers 523

AaBay obv 6 Incots aprov kal evyaptorncas exdace Kal édidov Trois pabnrai
kal etme AdBere hayete’ TovTo €oTuTd Goud pov TO bmép tuav KXopevor* TodTO
moueite els THY Eun avapynow. Kai aBov rd mrornptoy Kal edxapiotnoas de@xev
avrois héywv Iliere €€ avrod mavres* rovro ydp pov €or TO ala TO Tis Kawwis
Siadnkns To wept mohA@v exyvvdpevor eis Aheow dyapridv’ TovTo Toteite els 5
Thy envy avaprynor 1,

{THE INVOCATION )

Ta rod amaOots 140H Kal TON CTAaypON Kal Tovs HAoUs ... Kal TO aipa Kai

THN TADHN Kal THN ANACTACIN Kal THN ANOAON.....?4
Ta Tis emKAqoews Phpara éri TH dvadelfer tod dprov rijs evxaptotias 10
kal rod trornplou rijs evAoyias }.

{THE BLESSING)

*O tepeds tov Aadv KarevAoyet®

{THE LORD’S PRAYER)
Ildons kal moranjs éote tis omovdns Sore wore mpos Tovro rd pérpov tis 15
TAPPHCIAc UYwOeions nuay THs cvverdnoews TOAMHCal elzreiv TH Oeg Gre Tatep 5"7

{THE FRACTION)

*O tepeds pepife. tov dprov*®.

{THE COMMUNION )
*O fepeds émSiSwor tiv pepiSa Kal Karéxer adriv 6 brodexdpevos Kal ottw 20
mpoodye TH ordpate Ti idig xerpt?*.

The sources of the preceding are S. Gregory Thaumaturgus (233-270), the
Cappadocian fathers of the fourth century (S. Basil and S. Gregory Nyssen,
S. Gregory Nazianz. and his brother Caesarius), and the fourth century Councils
of Ancyra 314, Neocaesarea c. 315,and Gangra c. 358 (Bruns Canones, Berlin 1839, 25
i. pp. 66, 71, 106). The Amphilochian Life of S. Basil is spurious and probably
not earlier than of the sixth century, and of unknown origin: it has therefore
not been used. Some of the reff. are derived from Probst: see n. 8 below.

As to the arrangement of the church (4 é«xAnoia tov @eod Gangra a1: 6 olkos
Tod cov 7b. 5, 21: olkos edeThpios S. Bas. Ep. ccxvii. 56: cp. S. Greg. Thaum. 30
Ep. canon. 11: 6 vads 1b.: oixos ths mpocevyjs S. Bas. u. s. 75: 76 Kvpiakdy
Ancyra 15, Neocaes. 5, 13: 70 iepdv S. Greg. Naz. Or. xliii. 52) and the congre-
gation, outside the doors stood the first order of the penitents (apocxAaiovTes)
asking for the prayers of the faithful as they entered (S. Greg. Thaum. wu. s.:

S. Bas. Ep. cexvii. 56, 75) and probably also the lepers whom S. Greg. Naz. 35
Or. xiv. 12 mentions as frequenting the assemblies of the church: within the
narthex (vdp6nf) stood the second order of penitents (d*pompevar S. Greg. Thaum.
u. s.) and the catechumens (7b.: év TH T@v KaTnxXovpevav Tager orHKy Neocaes. 5):
within the doors of the nave stood the third order (4 érén7wos S. Greg. Thaum.
u.s.),and above them the fourth order (ovveor@res, cunordpevor) and the faithful 4°
(%b.: S. Greg. Naz. Insomn. de Anastas. eccl. 13 sq.): the sanctuary (Aja S.
Greg. Naz. Or. xliii. 52: 70 mpeoBurépioy Ancyr. 18) was enclosed with cancelli
(avyeXis S. Greg. Naz. Insomn, 14, de vita sua 39) and a veil (waparétacpa.

524 Appendix N

id. Or. xliii. 53: Theodoret H. E. iv. 19), within which was the throne (Opévos)

of the bishop (S. Bas. Ep. clxxxiii: S. Greg. Naz. Insomn, 7, de vita sua 29) ©

and the seats («a0é5pa) of the presbyters on each side of it (id. Jusomn. 9:

Ancyr. 1: cp. 18 eis 7d mpecBurépiov KabéCecOa), and the altar (4 Ocia tpdme{a

5 S. Greg. Naz. Or. xliii. 52: @vovacrnpov S. Greg. Nyss. in bapt. Christi, Migne

P. G, xvi. 582 c: of stone 7b.). The number of deacons is fixed at seven

(Neocaes. 15: their white vestments are alluded to in S. Greg. Naz. Jnsomn. 11:

orixapia id, Testam.). For general descriptions see S. Greg. Naz. Or. xliii. 52 _
(n. 10 below), Jusomn. de Anastas, 7-16; S. Ephrem Syr. Off. iii. p. xxxi sqq. —
10 (Romae 1746). The ritual of Neocaesarea was ‘old-fashioned’ in S. Basil’s ©

time, de Spir. s. xxix. 74 (ii. 63 A) ToAAa Tay Tap’ abrois reAovpévaw édAAELTOs Exew

done 5a 7d Tis KaTaotdcews dpxadrpomov. For the behaviour of a Caesarean —

congregation see id. i Ps. xxviit. 7 (i. 123 AB).
1 Sdvagis Gangr. 5, 20: S. Bas. Ep. cccxliii. 2 (iii. 374 a). Also odvod0s Gangr.
15 21: S. Bas. Ep. cxxxviii. 2 (iii. 230 C): ovAdoyos id, Ep. ecexliii. 2 (iii. 374 A).
2S. Bas. in Ps. xxviii. 7 (i. 123 B) Yarporv exes, mpopyteiav Exes, edvaryyeAtKa
napayyéApata, Td Tov dnocréAwy Knpvypata: in s. Baptism. i (ii. 114 B) od 8e Bid
mpopntayv SidacKdpevos AovaacGe Kabapol viveode (Is. i. 16), did Yadav vovOerovpevos

dosmies md

TIpooéAGere mpds abrév kal pwricOnre (Ps. xxxiii. 6), 5:’ dwoordAwy ebaryyedr(spmevos —

20 Metravoyncare nal BarricOnrw rd (Acts ii. 38), im adrod rod Kupiov mpoodap-
Bavépevos Aéyovros Aedre mpds pe xT (Matt. xi. 28) tadra ydp wavra ofpepov

cuvédpape mpds THY dvayvwow" duvets eTA. Al ypapai S. Greg. Thaum. Ep. canonic. ;

11 (Migne P. G. x. 1048): S. Bas. Ep. ccxvii. 75 (iii. 328D). That all stood at
the Gospel is shown by Philostorg. H. £. iii. 5.

25 * S. Greg. Naz. Or. xxii. 1 (i. 414 A) elpnvn plan 7d yAuKd Kal mpGypa Kal dvopa 7
5 viv €wxa TH rAa@ xal dvrédraBov. ‘H di dacKadia S. Greg. Thaum. Ep. canonic, —

11: S. Bas. Ep. ccxvii. 75 (iii. 328): SbacKddrAwy mpoeipia 7b, cccxliii. 2 (iii.
374 A)

* S. Greg. Thaum. Ep. canon, 11 4 dxpéacis @vb0 rhs mvAns ev TO vapOnm WOa

30 éordva xpi) Tov juapTrnKdTa ws THY KaTnxXOvpévwr Kal evTEdOev eEpxerOat* axovwv
yap pnot Trav ypapav kal Ths SidacKadrias éxBarrAéoOw kal pi afovcOw mpocevyxis :
S. Bas. Ep. ccxiii. 56 (iii. 326 B) eis rods dxpowpévous 5exOnoera wal. . . peT

avrav éfeAevoera: cp. tb. 75 (iii. 328d). The second order of the penitents —

were thus dismissed summarily without prayer. Cp. p. 3. 13.
35 °* S. Greg. Nyss. de Bapt. (Migne P. G. xlvi. 421 c) epub prc imep cod Ste ynpacas

Aondv peta Tov KaTHXOVpevwv exBGAANR ws Taiddproy avow Kal ovK éexépvOov —
pédAovtos pvotnpiov AadeicOa. The catechumens stood next above the hearers,

and were therefore next dismissed, S. Greg. Thaum. w.s. where the prayer
of the catechumens is also implied.
40 §& Ancyr, 17 requires certain lepers eis Tods yxetpafopévous evxecOar, The

=e

energumens do not seem to be otherwise alluded to: their dismissal at this —

point is assumed on the analogy of Ap. Const. pp. 5 sqq.
7 S. Greg. Thaum. Ep. canon. 11 4 8% iadrrwors iva Ecwbev Ths TANS TOD vaod
iordpevos pera TaV KaTnxovpevav eépxera: S. Bas. Ep. ccxvii. 56 (iii. 326 B)
45 pera tav év iwontwoe mpocevxydpevos efeAevcera. The peta trav Karnxoupévov
of S. Greg. Thaum. need mean only that they were dismissed ‘at the dismissal
of the catechumens,’ without defining the relative order of the dismissals of the
several classes.

pore er)

8 Ancyr. 2 defines the characteristic Aecroupyia of the deacon as dprov 7} morjpiov —

50 dvadépew and xnpiaoev—the latter referring to the proclamations and especially
the recitation of the suffrages of litany forms: cp. pp. 3. 12, 7. 27, 23-13. S. Bas,
Ep. clv. (iii. 244 c) wépynoa yap navtws Tav Knpvypatov TOV éxxdnoLacTuav maTds
av TH TOU @eod xapitt’ Ste Kal bmep THY ev dmodnpuias GdeAPav Seducda Kai brép TaV
év orpareias éferaCopévwy Kal tmép wappnoiaCopévew dia 7d Svopa Kupiov Kai bnép

55 Tay Tous mvevpaTikods Kaptous émdexvupéevay ev TH ayia éxxAnoig Tas evxas movodpeba :
ib. xcvii (iii. 191 c) ore bid Tadra wavra ev eipnyyn pévew Tas ecmopévas Hyay
Huepas edxdpeba, ev eipnvy 5& yevéoOu Tv Koiunow hyay alrotuev, These passages

The Liturgy from the Pontic Writers 525

may refer to an intercession within the anaphora (cp. Probst Lit. des vierten
Jahrh. u. deren Reform Minster i. W. 1893, p. 150), but enpiypara suggests the
prayer of the faithful. Perhaps this prayer is also referred to in Ep. cxxxviii
(iii. 230 C) év 88 TH ovvddy prhpny yay KédrEvoOr yevécOa Kal adrds 5é mpdcevgac
intp Hud Kai Tov Aady ovpmapadaBe iva rds AEtTopévas Huepas 7) Gpas THs wapowias 5
Huadv catagiw0@pev Sovredoa ws EoTiv eddpeorov TSO Kupiw.

9 S. Bas. Poenae in monachos deling. 38 (ii. 529 B) ef Tis év TH Kaip@ Tijs
Kowwvias AUTnv éxwv mpds Tov ddeAPOv pr 5G aiTE@ eipnyynv EoTw adwpiapevos.

10S. Greg. Naz. Or. xliii. 52 (i. 808 D) eis yap 7d iepdy civeAOdy (sc. the
Emperor Valens) peta mdons tis wept abrov Sopupopias’ Hv be uépa Tav émpaviaw
kal GOpoioipos’ Kal Tod Aaod pépos yevdpevos. . . érerd) yap Evdov eyévero Kal tiv
dxonv mpooBadrovon TH Yarpwdia KareBpovTHOn Tov TE Aaov 7d TéAaYos Elde Kal Tacav
Thy evkoopuiay Son TE Tept TO Bhya Kali bon TAnoiov ayyeALKhy pGdrAov 7) dvOpwrivny,
Tov ev TOD Aaod mpoTeTaypevor (sc. S. Basil) épOHov ofov rdv Sapovnar 6 Adyos ypaper
(1 Sam. xix. 20) dxAw} Kal 7d o@pa Kat ri dw Kal rv didvoay Gorep oddevds ravod
yeyoudros GAAd éorndAwpévor iv’ obrws cimw Oeqw Kal TO Byatt, Tods 5é wept airov
éornndtas év pdBy tivi Kal ceBaopati—érady radra cide . . . nade Tt dvOpwmvor,
oxdrov Kai divns wAnpodrat Thy Oy... éwet B Ta SHpa TH Oeia Tpawé(n mpoceveyxeiv
de: Gv abroupyds Hv cuvanedAGBero 8 obdels Worep Hv Bos, ddnAor dv ei tpooncerat,
Thvikadra Td wdbos yvwpicera’ mepitpémer yap Kal ei ph Tis TOV ex TOU BhnyaTos 20
imocxav riv xeipa tiv weptponiy Eotnoe Kav KaTnVéxXOn TT@pa Saxpiov a£.ov.
Theodt. H. E. iv. 19 perapednGels 5¢ Badns . . . eis Te TOV Oetov vedwy eisedrAnArvOe Kal
Ths TOD peyadou BaoiAciov SidacKkadrlas dmpdravoe, kal TH Ovovacrnpiw Ta ciwOdTa
mpocevivoxe S@pa. The words 7H O¢ia tparé(n and tw Ovocacrnpiw do not imply
that the offerer entered the enclosure and offered at the altar itself; for both 25
S. Greg. and Theodt. mention it in the context as a further point that Valens
was admitted within the curtain to converse with S. Basil. ducyr. 2 describes
one of the two characteristic functions of the deacon by dprov 7 mornpioy
dvapépewv, i.e. to set the oblation on the altar. Caesarius Nazianz. Dral. iii. qu.
169 (Migne P. G, xxxviii. 1132) dp@pev tov Gyov éxeivoy dprov Thyepov év Tw 30
dvapantw Ovo.actnpiw Kata Tov Kaipdv THs Oeias Kal pvotiKns TedeTHs ent Tis
axpavrov mpotiWépevov Tparé(ns. The offertory is placed here on the analogy of
the Ap. Const.; there is nothing in the writers to define its exact position,
and possibly the position of the Great Entrance of S. Basil indicates that it
should precede the Kiss of Peace. 35

11S. Greg. Nyss. de Baptismo (Migne P. G. xlvi. 421 c) vdOnr: TH pro tind
Aa@ Kal pdbe Ad-yous dmropphrovs’ POey~ar peO” Hudv éexeiva & Kal ra ELawrépvya KTA:
wm Christi resur. iii (tb. 6548) wat réTe (sc. Stay mapedvOn Td oXIpa Tod KdcpoU
TovTov) GAnOas & émvixtos buvos cuppwvws mapa mavTaw qoOnceTa.

2S. Bas. Reg. fusius tract. ii. 3 sq. (ii. 338 D)—a passage recounting the 4°
motives of the love of God, evidently modelled on the liturgical thanksgiving.
Verbal coincidences with that of S. Basil are marked by uncials. Cp. S. Greg.
Naz. Or. xlv. 7-9 (i. 849 D sqq.): Pp. 15-17, 19 Sq., 51, 324-327. Other paraliels are
found in S. Bas. de Spiritu sancto xxvi. 64 (iii. 54 A) 08 éorw 6 xapaxrnp Kal } icoTy-
toc chparic: de Fide 2 (ii. 131 E) H COdia, } AYNamIC... 6 ZON AdfOC.. . Cparic 45
kal GiK@N SAov EN EayT@ AEIKNYC TON TTaTepa: ep. p. 322.28sqq. Ep. viii. 2 (iii. 82c)
6 82 Yids cat tO TInefma TO AfiON THH éorw dpiacmoy &¢’ fic TAca AOTIKH KTICIC
kar’ dvadoyiay ris aperhs ayiaterar: de Sp. s. xvi. 38 (iii, 32D) Os pev ydp
cimwow ayyeda Adga év tYioros O€@ pty AYNAMMOENTEC Ord Tod TIvedparos: cp.
Pp. 323.9sqq. In Julittam 6 (ii. 408) Ady Etimuce: S. Greg. Naz. Or. xliv. 4 50
(i. 837 D) xerpt @eov wal €CiKONI TeTIMHMENOC: cp. 2b. xlv. 8, xxxix. 13: and
p. 324. 16sq. S. Greg. Nyss. 7 bapt. Christi (Migne P.G. xlvi. 600A) €Zwpicac Tod
mapadeioov: cp. p. 324.28. S. Bas. Const. monast. i. 2 (il. 536) OIKONOMOYNTA TOO
yévous pV THN C@THPIAN : CP. p. 325. 28q. S. Greg. Nyss. c. Eunom. ii (Migne
P.G. xlv. 473 D) kat capkabels ev TH ayia mapSévw AuTpwaaTo Hyds Ex TOY OANATOY EN 55
& KatelxomeOa YO THC AmapTiac TeTPPaMENO! AOYC ANTAAAALMA Tis AUTpioEws TOY

°

La!

5

526 Appendix N

poxav hyadv 7d ripov abrod aipa 8 ééxee Aid TOY CTaypoy Kal GAOTIOIHCAC Hyiy BY 4

éavrod THN EK NEKP@N ANACTACIN* HZe1 yap KTA: cp. p. 326. 30 sqq.

18 The recital of the institution is implied in S. Bas. de Spir. s. xxvii. 66 (iii,

55) ob ydp 52) rovTos dpxovpeba dv 6 dndatodos f 7d edayyédvov EmeuvhoOn GAA

5 Kal mpodrdyouer Kal émAéyouev Erepa ds peyadnv Exovra mpds 7d pvoThpiov Thy icyiv —

éx Ths aypapov &b5acKadias mapadaBdyres, For the form above see de Baptismo

i. 3 § 2 (ii. 650) Kal mpds 7d TéAGL TOY edayyediwv yéypamTra AaBov KTA: it is

neither that of any single Gospel nor exactly of any combination of them, and
is no doubt in part determined by liturgical reminiscences. Cp. Caesarius

10 Nazianz. Dial. iii. qu. 160 (Migne P, G. xxxviii. 1132) gyal TO Odo THY dmocTéAwy
dprov émdiatpav AdBere payere &f atrov mavres* TovTd eat TO CHa pov, pnw Tubes
TH capki’ kat AdBere nieve’ rovTdé éort TO alud pov, phmw rpwHhels Emi atavp@ dépe
tv wAevpav: where notice é& aitod mayres, cp. p. 20. 18, 87.5, 177.3: and
AaBere miere p. 469. 25 sqq.

15 1 S, Greg. Naz. Or. xvii. 12 (i. 3258) Xpiordy mpoadyw co Kal tiv Xporod
Kévwow THy brép hyav kat Ta Tod dmaGods 140n xrA—an appeal to a prefect to
deal leniently with the Nazianzenes: cp. p. 328. 29 sqq.

15S. Bas. de Spir. s. xxvii. 66 (iii. 54). S. Greg. Nyss. a baptism. Christi —

(Migne P. G. xlvi 582c) Tov dyacpor Tov Tod Tvedparos: Or. cat. 37 (tb. xlv. 97 B)
20 TH THs evAoyias Suvdper mpds Exeivo peracrorxewous TaY pavopévew Thy pia.

16S. Greg. Naz. Or. xviii. 29 (i. 3508)—of his father in his sickness—rds
maperpévas xeipas eis edxiv oxNuaTioas ovyTEeAcd mpoddpws t mpoTeAce TOU aod Ta
pvoThpia pnyact pev ddriyos Kal boos Eobeverv, Siavoia 5 ws enol Sone Kal Alay
TekewraTyn @ Tov Oavyaros’ dvev Bnyaros émt Bnyaros, dvev Ovo.acrnpiov Ovrns,
iepeds wéppw T&v TeAovpévov ... elra émandy Ta THs evxyaporias phuata OtTws ws
ouvnbes Kat Tov AaAdv KaTEvAOYHOUs TMdAW THs KAivns yiveru. P. 337. 27.

17 S. Greg. Nyss-de Or. dom. ii (Migne P.G. xliv. 1141p). The liturgical Lord’s
Prayer is not mentioned explicitly, but the connexion with the liturgical proém
is obvious: p. 339. 20 sq. Cp. 2b. 1140 Cc <i’ ofrw tH oixeoratn mpoonyopia
30 EmikaAeicBal Kai elaety Tlatep* ofas yap TG Aé-yorrt xpela Puxijs, Sans THs TAPPHCIAC.

18 Seen. 19. Cp. S. Greg. Nyss. Or. cat. 37 (Migne P.G. xlv. 96 B).
19S. Bas. Ep. xciii (iii, 186£) 7d 58 ey Trois Tod Siarypod Katpois dvarynalecOat
Twa pi mapdvTos tepéws 7) Aecrovpyod Tv Kowwviay AapBavew TH idia xerpl pndapds
elvar Bap mepitrév éor. arodenvivat da 7d Kal rv paxpay ovynGeaay TovTO bv abTay
35 Tov mpaypatov motwoacba mavTes yap of Kara Tas éphuovs povatovTes évOa pH
éoriv iepeds Kowwviay olka Katéxovtes ap’ éavTa@v petadapBdavovow. , . . dnag yap

2

in

Thy Ovoiav Tov iepéws TeXewoavTos Kal SedwKdros 6 AaBdy adTiv ws SAnv dpod Kal? -

éxdotnv peradapBdavev mapa tod dedwxdros eixdrws peradapBavew Kai brodéxecOat
morevew dpeihe. Kal yap nat év TH exxdanoia 6 iepeds émdidwor thy pepida Kat

4° naréxe: abr 6 imodexdpevos per’ é£ovalas dndons nal otrw mpooaye TO oTdpatt TH
idia xeipi? radrov roivuy éorl rH Sdvaper cire play pepida d5éferal Tis mapa Tod iepéws
cite moAAds pepidas duod. S. Greg. Thaum. Ep. canon. 11 4 péOegis Tov dyac-
parwv : Neocaesar. 13 émydpror mpecBitepor ev 7H Kuprak@ ris wédAews mpoopéepev
ov ddvavra mapdvtos émoxdrou h mpecBurépwy médrEws ovTE piv dprov iddva ev edxH

45 0vde motnpiov: Gangr. 4 mpoopopas peradapBavew: Ancyr. 16 Ths mpoopopas épamré-
cOwoav ... TYYXavéTwoay THs Tpoapopas ... TUyxXavérwoay THs Ko.vwvias : Caesar,
Nazianz. Dial. iii. qu. 169 (Migne P. G. xxxviii, 1133) xupiws nal dpapdrws aiTd
iwdpxeww 70 Ociov cHpa 7d emi THs Oeias Tpawe{ns iepoupyovpevoy Kal TS Odom TavTH
dtyntas Svapovpevoy Kai dAnKTws peTEeXdpeEvor,

q

‘

iat atts

The Byzantine Liturgy before the vith Century 527

APPENDIX O

THE BYZANTINE LITURGY BEFORE THE
SEVENTH CENTURY

H XYNA=IZ?
«MASS OF THE CATECHUMENS)
{THE LITTLE ENTRANCE)
Oi WaArar aveAPdvres A€yousr Tov TpLTdyLoVv
“Aywos 6 Oeds, dytos ioxvpds, Gyos aOdvatos €dhénooyv Huas
kal 6 Aads traKover?.
*O tepets Ouprd tiv éxxAnolav®.
{THE LECTIONS AND THE SERMON)
“Orav ciceAOy 6 Tis éxxAnoias mpoertas ebPéws AEyer
Eipnyn maow
6 Aads
Kai rd mvevpatt cov *
éoTnkev & Sidkovos péya Bodv kal A€ywv Kai trodTro woAAdKts
IIpécxopev
kai dvehOdv dpxetar 6 dvayvoorns
Ths mpopnretas {| .... }
Tidde Keyes Rupee fo. Fe es oe we fe
‘O dvayvaorns Aéyer
Tod dmootddov { ...... i
& *“AtéoroAos.

*O dvayveorns A€eyer

Na oo

Tov evayyedtorod { .....
76 EvayyéAvov >.
‘O dpAav
Eipnyn maou
& Aads
Kal r@ mvevpate ood
4 ‘OpAla °.
{THE DISMISSALS)
Oi karnxovpevor éEépxovrat,
At O@vpar KAclovrat”.

15

20

25

3°

528 Appendix O

«MASS OF THE FAITHFUL)
{THE PRAYERS)
*O BtdKovos
‘Yrép rijs oixovpévns
5 ‘Ymép ths éxkAnolas ths émt meparov
‘Yrép rhs elpnyns
‘Yrép tev év cvphopais ®

& mpocoTaHs
10 Elpnyy maou
& Aads
Kal t@ mvevpate cod

& mpoeaotads evdoyet *.

{<THE GREAT ENTRANCE)

15 Aéye. tpvov & Aads Toév ris mpoécews dptov Kal 7d
. . Baowréa Sdéns.... KepacGev dptiws morhpiov tH dyig |
Quciacrypie mpoodyovow ot SrdKovor

kal mOéacw émi tiv tpdmeLav®

{THE KISS OF PEACE)
20. ‘O mpoeo ras
Elpnyn maow
& Aads
Kal ro mveipare cov
doméfovrar adAnAous *.

25 (THE CREED)
Té &yvov MaOynpa Aéyerar *°.
{THE DIPTYCHS)
Ta Aimruxa tapd tod Staxévov Aéyerar
TOV KEKOLLNLEVOV
30 ‘Yrép paptiper
‘Yrép trav dylay teaoapay cvvddar
‘Yrép rav ev ola tH pynpyn apxiemiokér@yv Tod 8’ Kai Tod 8

“y. ‘ n > x Oo € , K \ Tov A , 3 4 x «A > X ,
TEP TOV EV pltoTe KEKOLUNMEV@Y Kal TMV TAS pvE.as UTEP AUT@V ETLTEAOVVT@YV

tav Lovrov
35 ‘Yrep ths éxkAnoias
‘Yrep tay matpiapxay tod 8’ Kal rod 8
‘Yrép tav émiokér@yv tod 8 Kal rod 8’

Lhe Byzantine Liturgy before the viith Cent. 529

‘Yrép tod Baciéas tod 8’
‘Yrép rév dpydvrwv tod 8’ Kah tod 8’
‘Yrép tod mypdpatos (ris éxkAnolas)
‘Yrép tod 8’ Kal rod 8’.0
{(ANAPHORA)
“O tepevs

‘H xdpts rod kupiou npdv "Incod Xprorod cal 4 dydrn t00'Ge€0d Kai Ilarposxat

f xowwvia rod dyiov Tvetparos ein pera mdvrov ipav™
“Ava tov voov'®
4 Evxaptoria |

"Aytos dytos adytos Kvptos caBabd xrrd

Mvortikds oby éaurdv Ovoev Sre rais olkeias xepat pera Td Seumvicat aBdv
Tov dptov ebyapioriaas avéderke Kai éxhacev eppiéas Eavtiy Th avtiTim@’ Opoiws
Kal TO mornptoy ek TOU yevynpatos THs dumédou Kepdcas Kal evxaptornoas Kal
dvabei£as tr Oe kat Tarpi cime AdBere pdyere kat AdBere miere’ Todrd éort
TO oGpd pov kai Todrd gore 7d aipd pov ®,

‘H dpxteparicy, *EmlkAnors 17,
(THE INTERCESSION )

e a
Yep trav év riore: mapedOdvt@y

€ ‘ | oe 4 A > , o ,
Yreép eipnyns kat evorabeias tov Kéopou

€ n
Yrép mavrayv tov avOporev ®

Ei cd : ” » ¢ , , 19
(TE EKOVTES ELTE AKOVYTES NmapTOMEY GUYyXwpNaoOY
{THE BLESSING)

‘O mpoeotaHs
Xdpis tiv kal eipyyn . . .

6 Aads

20

Kai r@ mvevpate voi ™,

{THE LORD’S PRAYER)
‘H Edyxy trav mordv™,
{THE INCLINATION)

‘O mpoerrads
Elpnyn macw
M m

eet

10

15

20

35

30

530 Appendix O

& Aads
Kal r@ mvevpate cov ™
(THE MANUAL ACTS)
‘ ‘H KAdousg rod dprov®.
MeyaAyn Ti pevi} tiv xetpa aipwv els tiyos Aéya & Lepevs
ah Ta aya rois dyiows *

(THE COMMUNION)
10 MetadapBavovor tis bucias *.

{ THANKSGIVING >

Merd 7d peradaPeiv edxapirrotor

“EQos madardv BovAerar dvd riv Bacthevourav (wédtw) Sr’ av wodd Te Xpfpa

tav dylwv pepiSwv rod dxpdvrov odpatos Xpwrrod tod Ocod fpav évarropeivor

15 tatSas dpOdpous peraréurrous ylyverOar wapd TOv és xapadidacKnddov horrav-
Twv kal radra Kater Qiew 7,

The outline of the liturgy of the beginning of the fifth century can be
gathered from S. Chrysostom’s Constantinopolitan writings; but evidence has ~
been added from other writers of the fifth century (Soz., Socr., Philostorg.,

20 Theod. Lect.) and of the sixth (Eutych., Jo. Eph., Evagr.), the latter of whom —
at least represent in some points a usage later than S. Chrysostom. If the
ritual of the two entrances and the creed be omitted and the offertory be
inserted, probably after the kiss of peace, the result will represent approxi-
mately the rite of S. Chrysostom’s date. (The de S. Liturgia attributed to

25 John the Faster (MS. Paris ‘Graec. 2500 f. 206 v: Pitra Spicileg. solesm. iv.
p. 440] is certainly spurious and of a much later date.)

An interesting passage in S. Chrys. iz 1 Thess. xi. 4 (xi. 507 ¢) describes the
poor begging at the vestibules (rd mpom¥Aaa) of the church: cp. Evagr. 4. £. —
iv. 15: for the ambo (duBar, Biya Tov dvayvworav) see n. 6 below ; the sanctuary —

30 (@vorasTHpov) n. 2, and the synthronus of the presbyters (Jo. Eph. H, £. i, 12,
p. 11: 18, p. 27: ap. R. Payne Smith The third part of the Eccl. Hist. of John, —
bp. of Ephesus Oxon, 1860), and the bishop’s throne (5 émoomucds Opcvos) n. 6: —
the form of the altar as a slab supported on columns is perhaps implied in ©
Socr. H. E. vi. 5, n. 6 below: the ciborium over the altar was general in

35 Constantinople in the sixth century (Jo. Eph. H. E. v. 22, p 362: cp. ii, 30, —
p. 142). Evagr. H. E. ii. 3 describes the martyrium of S. Euphemia at Chalcedon,
and it is unnecessary to allude to the fully developed byzantine type of church
in Procopius’ account of S. Sophia and the other buildings of Justinian. The
concelebration of the presbyters with the bishop is referred to as a matter of ©

4© course in Jo. Eph. H. £. i. 12, p. rr: 18, p. 27.

1 S¥vagis S. Chrys. in Act. Ap. xxix. 3 (ix. 229 c): Socr. H. E. vii. 5.

2 Conc. sub Menna (Labbé-Cossart v. 1156D) TéTe pavy peyadn mavres of TOD
Aaod ds & évds orduaros EBdnaav EtAoyntos Kupios 6 Geds rod “lopand bre émeoné-
Yaro kal éroinae AVTpwow TH AAG adrod emt rodAry 5? Wpav dvripwvovv ray éExarépwv —

45 Tav pepav Kai padrdAdvray tiv Yadrywdiay Tadrnv of Yarra Ewerpamnoay dvedOdvTeEs —

’
:

atta

The Byzantine Liturgy before the vith Cent. 531

cimciv Tov Tpad-yov Kal abrav dpfapevew was 5 rads éwaticaro Kal imhnovoe Tod
Tpoaryiov’ Kal pera riy dvayvwow Tod dyiov ebaryyediov & ous Ths Oelas Accroupyias
émerehovpévns nal ray Ovpav KrheoBe:cav Kal rod dxylov paOhporos Kata 7d otvnbes
AexOev 70s, 7H Kap trav bimrixow pera wordRs hovyias ovvébpapov dmay 7d AHO0s
kinky Tov OvovacTypiov Kai qxpodyro nal ds pbvov éhéxlnoay al mpoonyopla: Taw 5
cipnuiven dyiov tecodpow owibay mapa rod biaxbvov nal tav by bola TH pyhpy
dpxsemoninay Bbgnyiov nal Maxedoviov nal Aéovros peyddn poy expofay anayres
Acta oon Kipe nat pera roto pera néans ebragias émanpibn civ Oc h Ocia
Aetrovpyia. The legend of the supernatural revelation of the Trisagion in the
pontificate of S. Proclus, 434-46, (S. Jo. Damasce. F. O. iii. 10) probably marks 10
the date of its insertion into the liturgy. For the struggle over the insertion
of 6 cravpwels &’ yas in Constantinople see Jo. Eph. H. E. ii. 52, p. 156: iii.
19, p. 198: Evagr. H.E. iii. 44. "Avedddvres sc. into the ambo.

* Eustratius vita S. Eutychii x. 92 (Migne P. G. lxxxvi. 2377 Cc) Thy dyporrérny
peyarmy Tov Oct éxxdrnciay Ovyudoas, where the reference is to the beginning 15
of the ceremonies of Easter-night.

* S. Chrys. in Col. iii. 3 (xi. 348) Srav elabrby 5 rijs txudnolas rpocotas ebOkus
Aéyae Eiphyy naow Grav bprAq Eiphyn waow bray ebroyy Eiptyn naow bray
daondfeabae xehety Kiphyy naow’ brav th Ovola rercoOq Eighyy naow, nol perogi
midw Xdapis tyiv nal ciphyn ... nal AapBavovres nal dvribiBivres 7 bibivrt Tip 20
ciphyny mohepotpev ; A€yas Kal 7@ avedpar: ov. The Trisagion and the censing
preceding the first salutation are additions later than S. Chrysostom’s time.

° S. Chrys. in Act, Ap. xix. 5 (ix. 1598) torque 5 BidKnovos peya Boiy Kal
Aéyow péoxopev ual rovro wodhrdus... per’ énxeivov Epyera b dvaywhatns THs
mpopnreias “Hoatov ... era eis éntxoov txpover A€yaw Thbe ever Kiros: in 2 Thess. 25
iii, 4 (xi. 527&) brav yap dvacrds 6 dvaywhonwv dyn Tabe Aێyer 6 Kipros, wal &
Sidnoves torus émaropily mdvras utd: in Heb. viii. 4 (xii. 91 B) wal dvedbiw 6
dvarwortns héyee mpiTov 7d BiBdrlov Tivos tort, Tot beivos Tuxov mpopnrov h dmo-
aréhov 4h ebaryyedorob, nat rére AEya & A€yer Gare ebonporepa byiv dva nal pi
pivov 7a eyxeiveva cidlvas GAA Kal Tiw aitiay Tov yevpappivew nal ris rabvra 30
cipnnev: in Act. Ap. xxix. 3 (ix. 229 D) TosobTaw pev mpodyntaw bevrepoy Ths
éBbopdbos ipiv biaheyoptven, rocobTww bt dmoorbhwy ebaryyeMaTtav mby Te Th owrnpa
béypara mporiivrew : in 2 Thess. iii. 4 (xi. 528 D) énedy 7A aba A€yers Gnovew Ka’
éxdoTny hpépoy, ciné pou noiov mpophrov éart rd xwpiov 76 dvayvwobw Kal rotov
dnootohov 4 moias émorohhs; “AvedOdv sc. into the ambo, 7d Bijpa tiv dva- 35
yworw Soz. H. E. viii. 5. At a later date the Gospel was not recited by
areader: Soz. H. E. vii.19 napa 6¢ GdAAus (sc. other than the Egyptians) d:dxovor,
év mohhais 5¢ éxurnoias of iepeis phva, tv 8 emohpos hptpas éxioxona ws
Kovorayrivovnbhe: nara. ri apiorny hyépay Tis dvactacipou éopras. Cp. Socr. H. E.
vii. 5. All stood at the Gospel, Philostorg. H. E. iii. 5 (which implies the 40
practice of Constantinople).

®° Seen. 3. Cp. Soz. H. E. viii. 18 moparrovpevoy Te al modAdus ioyuplspevov
(sc. S. Chrysostom) xphva: mpérepoy rovs xarandisapévous abrod mad émon-
picasa ws icpeior Bemus twa-ynacay riv <ighyny 1o da@ mpocemeiv Kol els Tov
émonomnoy nabioa Opovov’ dvarynacbels 52 nal cyéiiby Tiva betHAGe Adyov. But 45
S. Chrysostom generally preached from the ambo: Soz. H. E. viii. 5 Tosovroy
5¢ mpds aitiv 7d mrHO0s exexhvecay Kal Tov abtod Aé-yu kibpov ott elyov Gore énel
dorilipevn kal repibriBovres GAAAovs éxevdbyevoy Exacros mpoowrépw itva Pralépevos
bras eyyus napeorivs dupiBéorepov abrod A€yovTos dxota pkoov tavroy naa mapexov
émi tov Ehyaros tiv dvayywory KnabeCopevos edibacxey: Socr. H. E. vi. 5 6 ow 50
éxickonos, Tot Eirponiov imd 70 Ovovaathpov Kepévov nal éxnemaAnyoros imd Tov
PoBov, nabeabels emi Tot GpPavos BOer cidbe nal npérepoy épsreiv xipw row taxove-
cba Ady theyuriniy eférewe nar’ abrod. For two sermons at one synaxis
see S. Chrys. hom. ined. viii. 1 (xii, 371 p), where S. Chrysostom follows a Gothic
priest who had preached in his own tongue. 55

7 The dismissal of the catechumens is implied in S. Chrys. in Ad. i.8 (ix. 13.4)
ei pey oby x: dpgupdddras br bebs torw 6 Xporis Ew or Kal pnde Geiaw Enove

Mm 2

532 Appendix O

éyou pnde ey Tots Karnxovpévois apiOyer ceavtdv. Soz. H. E. vii. 16 probably
implies that the public penitential status was abolished at Constantinople at the
end of the fourth century. For the closing of the doors see n, 2 above.

® S. Chrys. in Act. Ap. xxxvii. 3 (ix. 284 B) 8a Todro peiCova Sivara: 7d Kowdy —
5 Ths éxeAnoias kal dwep Kad’ éavrdv od divarai Tis pera THY GAAwy yivdpevos ioxvE —

bid TodTO pardtoTa dvayKxaia ai edyal évravOa yivovra irétp Tijs olxovpévns, twep THs
éxxAnoias Ths ent wepdrwv, imtp rhs eipnyys, bwép Trav év cupdopais, which can
perhaps best be referred to the prayer of the faithful.
® S. Eutychius de paschate et ss. eucharistia 7 (Migne P. G, lxxxvi. 2400) ote
10 parad{ovaw of tov THs mpoOécews dprov Kal 7d KEepacbev dpriws moThpiov TO ayiy
Ovoractnpiy mpoodyew pedAovons THs AeToupyiKs Tagews Uuvoy Tiva ParpiKoy Aێyew
mapudedwKores TO AAG TH ywwopery mpaypar. mpdapopoyr ws voyiCovar, “ Bactréa 5déns”
mpoopépey 7) kal mpocayopevey Ta elapepdpeva Kal undérw Te EcwOévra did THs dpxrEepae
TIKTS EmkANGEwS, Kat TOD év adrois dvaddpmovTos ayacpod, ei wh TL Erepoy BovAaTo
15 avrois TO byvovpevoy ... “ dhe rods A€eviras pépovras dprovs kal morhpiov oivov Kat
TiOévras én thy TpamweCav” (quoted from an unknown work of S. Athanasius),
Both of the existing Cherubic Hymns, Of ra yepovBiy, p. 377, and Svynodtw naca
odpt, p. 41 (that of Easter Even’, are open to this criticism, and one of them may
be, inaccurately, referred to. Cedrenus Hist. p. 386 c (i. p. 685, ed. Bonn 1838)
20 refers the institution of the Cherubic Hymn to the reign of Justin II, 565-78.
*Apriws kepacbév seems to imply that the prothesis was not yet moved back to
the beginning of the liturgy, but was made immediately before the Great
Entrance. The offering of mpoogopai for the dead is mentioned in S. Chrys.
in Act. Ap. xxi. 4 (xi. 176D) émvo@per bcas Svvdueba tapapviias Tots amedOovow,
25 dv7i Saxpiwy, dvri Opnvev, dvTi pynpeiwv Tas éhenpyootvas, Tas edxds, TAs mporpopas
iva nadkeivor Kal hues TUXwWpEY TOY ErnyyeApevev ayabav. The story of Theodosius
in Theodoret H. £. v. 18 shows that the emperor remained within the sanctuary
after offering his oblation: cp. p. 538. 20.
1 Seen.1. (For paé0npa=creed, see the edict of Justin II in Evagr. H. £.
30 v. 4 TO dyig aupBddrw Fro pabnpatt Tov dyiov Trarépwy : S. Maximus im Dionys,
Ar, E. H. iii. 2 paOnpa Kai ovppabnua: Cod. Rossan. of Lit. S. Chrys. in

Swainson G&. Lit. p.go, note c). Theod. Lect. H. E£. ii. 32 Tipd0eos (patriarch of —

Constantinople, 512-518) 7d r@v Tpiakociow 5éxa Kal bdxTa® TaTépow THs TicTEws
ovpBodrov Kad’ Exdorny civatw rA€éyecOa Tapeckevacery em SiaBorAH 570ev Maxedoviov
35 (his predecessor) ds adrod pi) Sexopévov 7d ovpBodrov dmag Tod erovs Aeydpmevov

> ‘a or a“ lel , , nan n lal Z c . “a>
mporepov év TH ayia wapacKevy TOU Oeiov maBovs TH kaipO TAV y.vopevav nd TOU Emt-

okdmov kaTnxnoewv. Joan. Biclarensis Chronic. (Migne P. L. lxxii. 863 8) says that
Justin II in his first year, 565-6, symbolum sanctorum cl patrum Constantinopoli
congregatorum et in synodo Chalcedonensi laudabiliter receptum in omni

4° catholica ecclesia a populo concinendum intromisit priusquam dominica dicatur
oratio. John Biclaren. was in Constantinople at the time and his evidence
ought to be good: but there is no other trace of such a position for the creed
in an eastern rite. Hence either Justin must have unsuccessfully attempted
a change, or John must have confused the details of the Greek use with that

45 of his own Spanish rite, into which the creed was introduced in this position
by the third Council of Toledo in 589 (c. 2: Bruns Canones ii. p. 213).

11 See n. 2 which seems to imply this position for the diptychs; and for the
names also S.Chrys. im Act. Ap. xxi. 4 (ix 176.) odx amA@s 6 Sidovos Bog “Trép Ta
év XpioT@ Kexorpnpéevwv kal Trav Tas pveias bwép adbrav émrTedAovupévwry.. . ev XEpolv

5° % Ovoia nal mavra mpdxerra norpemopéva, mapeow ayyeAo dpxayyeAol, TapecTW
6 vids Tod cod, pera TooavTns dpikns éacrhKkacw Gnayres, mapecthKacw exeivot
Bo@vres Tavrov ovywvrwr, kal Hyp amA@s yivecOa Ta y.vdpeva; odeodv Kal Ta GAa

dm\@s nal 7a bwip ex«drnoias kal Ta bwep Trav lepéov mpoopepipeva Kal TA Umep TOU —

mAnpwparos’ pr) yévorto* GAAA mavTa pETA TicTEws yiveTa. Ti oie. TO‘T rep papTipwv

55 mpoopépecOa, 7d KAnOjva ev exeivyn TH Gpa; Kav paprupes Wor, kav bwtp paptipav —

peyadn Tipit 7d dvopacOjva Tod Seamdrov mapéyros, Tov Oavdrou émredoupeévov éxeivou,
THs ppixtihs Ovoias, Trav dparov pvotnpiwy. (This passage is referred to the diptychs

—_ ee ee

The Byzantine Liturgy before the vitth Cent. 533

with some hesitation: its tone reflects a moment of expectation like that im-
mediately before the anaphora rather than that of the finished action. But it
may refer to the litany during the fraction: cp. p. 475.6). For the names of
patriarchs see Evagr. 7. E. iii. 20 sq.: Jo. Eph. H. E£. ii. 34, p. 145, iv. 57, p. 331:
of bishops, fepéwv above, and Evagr. H. E. iv. 38: of the emperor 7b. iii. 34: of 5
the magistrates Jo. Eph. H. £. ii. 11, p. 108: of individuals S. Chrys. in Act. Ap.
XVili. 5 (ix. 151 B) pumpdv éory einé por 70 Kal ev Tals dyias dvaopais det 7d bvopd
gov éyxeio0a ; (where a position after consecration is not necessarily implied).
For councils cp, Evagr. H. £. iv. 11.

12 Theodoret ep. 146, above p. 479. ro. Cp. p. 32r. 10

8S. Chrys. in Heb. xxii, 3 (xii. 207 D) pera 1av xepOv Kal Tov vody dvaAd-
Bopev: tore of peuunpévor Ti A€yw" Taxa Kal emvywwaonere Td AEXOev Kal auVOpaTeE
Omep Huigdunv’ éwapaper els tos riyv Siavoray. De poenit. ix, quoted above p. 479.
15, is perhaps Constantinopolitan.

“4S. Eutych. de pasch, et ss. euch. 7 (Migne P. G. 1xxxvi. 24008) ef 5% xal ém 1 5
TP meTypiy Tod deimvov nixapistyoer (S. Luke xxii. 17) od Oavyaoriv’ Kal Hpyeis yap
evxapiorovpev Kal emi THs Kowhs Eotidoews Kai énl THs pvotinfs. The custom of
saying the anaphora inaudibly was apparently gaining ground in the sixth
century, and Justinian attempted to check it: Nov. 137 § 6 iubemus omnes epis-
copos et presbyteros non in secreto sed cum ea voce quae a fidelissimo populo 20
exaudiatur divinam oblationem et precationem quae fit in sancto baptismate
facere ut inde audientium animi in maiorem devotionem et Dei laudationem
et benedictionem efferantur.

*® S. Chrys. in Col. ix. 2 (xi. 393 D) tis 6 byvos trav dvw, ti A€yer TA yeEpovBip
igaow of marot. Ad eos qui scandal. 8 (iii. 482 c), quoted above p. 479. 22, was 2 5
written during S. Chrysostom’s exile and may represent the passage of the
Byzantine thanksgiving following the triumphal hymn as well as that of the
Antiochene. .

© S. Eutych. de paschate et de ss. eucharistia 2 (Migne P. G. 1xxxvi. 2393 B).
The form is evidently a liturgical one, and is closely akin to that of S. Basil: 30
but notice (1) dvédage and dvadeigas 74 Oe@ wal Marpi, which is not in the earlier’
Basilian form p. 327 sq., but is in S. James p. 51 sq.: cp. p. 87, where it is not
found with the chalice: (2) the AdSere miere, for which cp. p. 87. 14: 177. 23:
232. 29: 469. 27: 526. 14.

‘T See n. 6 and S. Eutych. uw. s. 8 (2401 B) €AOwpev én thy TedAclwow TeV puoTN- 35
piav: ovtos 6 dpros Kal TovTo 70 toThpiov Gaov ovTw edxal Kal ixecia yeydsvact WirAa
ciciv: éndy 5@ ai peydrau edxal nal ai ayat ixeciaa dvaneupOdor karaBaive 6 Ad-yos
eis Tov Gprov Kal TO moThpioy Kal yivera avrod capa.

* S. Chrys. in Phil. iii. 4 (xi. 217 F) bray yap Earthen rads SAdKANpos xeEipas
dvatewvovres, mANpwpa ieparixdy, Kal mpoxénrar t ppixT? Ovaia, Tas ov SvowMHTopeV 40
imép Tovtwy (Sc. Ta dmeAOdvTwy) Tov Oedv mapaxadodyres; GAAA TodTO pev Tepl
Tov év Tiare: napeAOdvTwv" of St KaTnXovpevor Odde Ta’TNs KaTA<LodyTA THs Tapapvoias
... €veore neva bnép abtay Siddvar ... did ti yap imép eipnyns wal edotabeias Tod
Kdopou éexérevoev evxeoOa ; bid Ti bwep TavTew avOpwmew KTA ;

* S. Chrys. in Heb, xvii. 2 (xii. 166¢) éml Hs mpoopopds Fs dvadépoper Kat 45
Ta Gpaprnpara déyovres Eire Exdvtes KTA, TovTEcT. peuvnpeOa aiTav mpwTov
kat Tore tiv ovyxwpnow aitoduev. The formula is placed here on the analogy
of p. 58. 4: 336. 16.

Seen: 9: Cp. p..337..28: 61. 14.

4 S. Chrys. hom. in Eutrop. 5 (iii. 385 B) ms 58 tod Oedtpov TovTov AvbévTos 5O
ipeis wvornpiov deobe Kai ri edxiy epetre Exeivny bi’ Hs edevdpeba A€yew “Ages
Hpiv Kadds Kat hyeis aiepev Tots dperdéras Hyuav. (For the occasion see Socr.
HE. vi. 5.) In Col. x. 3 (xi. 399 B) cita émOels tiv edxiv Tov moTaY évTadOa
émaveTo, ws Kopwvida Twa Kal oivdecpov iTép mavTwY THY Ex} TonTdpeEVoS.

22S. n. 3 bray 4 Ovoia TeACoOH Eipnyyn macw. Cp. p. 340. 55

23S. Eutych. u. s. 3 (23964) 4 KAdows ye piv Tod dprov Tod Tipiov Thy copay
5yAot. Perhaps a deacon’s litany should accompany the fraction : see n, 11 above.

534 Appendix P

*t S. Chrys. 7x Heb. xvii. 4,5 (xii. 170 B) wal &v Th éxxdAnoia ered Ta pev Eotw
byrewva mpiBata, Ta Se Kekaxwpéva bid THs pwvis tadrns dielpyee Tadra éxcivov
nEepiiav mavTaxod dia THs Kpavyhs Tavrns THs ppixwdecrarns 6 iepeds nal tovds d-ylous
Kadav Kal €Acov... TadTnv Adina Thy poviy pera 7d Tv Ovoiay dnapricbRva Tacav
22 HEYGAN TH Pav, ppeTH 7H Bon Kabarep tis KApvé Tiv xetpa alpwy eis inpos ipnAds
éoTas maot KaTadnAos yeyovas Kal péya én exeivy TH ppieTh Hovxia dvaxpavya tar...
bray yap ein Ta dja Tots dyios TovTO Ayer El tis od« EaTiLv Gyos pi) mpocitw. In
the preceding context he says—rois dyiow tadra d5idorar’ Tovro Kai 6 didKovos
émpwvet TOTE Tors ayiovs Kak@v: but this may refer to the words of the deacon ~
10 at the dismissals, or 5sdnovos may be used in a general sense to mean ‘ minister,’ ;

unless the deacon repeated the formula after the celebrant. ;

23 S. Chrys. in Heb. xvii. 4 (xii. 169 B) moAAol THs Ovaias TavTns anag peradap-
Bavovor Tod mavrds éviavTov, GAAot Se Sis, GAAot SE TOAAGKLS. pds odv GtayTas Hui
6 Adyos éativ, ob mpds Tovs évradOa 5& pdvoy GAAA Kal mpds Tos ev TH éEphuw

15 KabeCopévous’ éxeivor yap ana Tod évcavTod peTéxovor, ToAAaKLS 5e Kal da BVO éTav,
ti ow; Tivas drodefdpueba; Tovs drag; Tods ToAAaKS ; TOs dALyduis; OvTE Tods dma
ovTE Tos TOAAGKLS OUTE Tuis dAvyauts GAAA Tods yETA KaBapod GuVEdSTOS, TOUS META
Kabapas xapdias, Tovs pera Biov CAnTrov. of ToLovToL dei TpoTiTwoay, oi 5E pr TOLODTOL
pnde anag. ri dhmote ; Se Kpiva éavrois AapBavover Kal Kataxpipa Kal KddAaow Kat
20 Timwpiay: in 1 Thess. xi. 4 (xi. 508D) 6 xvddds kal dvamnpos, 6 yépwv Kal fama
purecpéros Kal pirov nal Kdpufav Exav Gua TO véw TH Kard@ cal adt@ 7H Ti
GAoupyida mepicerpévw Kal 7d Siddnya emi THs Kepadfs ExovTe Epxerae THs Tpané (ns
pebe~wy nal afiodrar THs edwxias THs MvevpariKs Kal TOY adTaY éExaTEpoar dmodavover
kal ovdepuia earl Siapopd: 1m 2 Thess. iv. 4 (xi, 535 F) ov peta mAciovos pev eyw
a5 dayirclas jpeis 58 perd AdrTovos peTEeXopev THs lepas Tpawé(ns GAN dpoiws Exdrepot
Taitns épanropeba’ «i 52 éya@ mpitepos eTA. The particle was delivered into the
hand: see the story in Soz. HZ. E. viii. 5.

© S. Eutych. u. s. 3 (2396 A) «al Gorep Tore pera TO payelv bpvjaavTes éfjAOov

eis TO Opos TaV EAaiaY OVTWS Kal Hueis peTa TO peTaraBeEiv TOD ayiov GwpaTos Kai
30 aivaros ebyapotodpey Kal efter Exactos eis TOv tdioy oikov émavepxopevor.

27 Evagr. H. E. iv. 36. Jo. Eph. H. E. ii. 10, p. 105, mentions that ‘pearl’
was used for pepis, but he speaks as if it was not yet a familiar name. For
reservation see S. Chrys. ep. ad Innocent. i. 3 (iii. 519 A) @vOa Ta aya awéxewrTo
eiaedOdvres of oTpaTi@rar Gv Erion KaOws Eyvwpev ayvnTOL Hoav mavTa TE Ewpaw TA

35 éviov Kal 7O Gywrarov aiva Tod XpoTod ws év TocoiTw OopiBy eis TA TaV
mpoepnpevav orpatiwta@yv ivaria éexeito: cp. Jo. Eph. H. E. u.s.

on

APPENDIX P

THE BYZANTINE LITURGY OF THE SEVENTH
CENTURY

40 H ATIA THE EKKAHZIAZ ZYNAE=IZ!
{MASS OF THE CATECHUMENS)

(THE LITTLE ENTRANCE)

‘'H mpary cis tiv aylav éxkAnoiav rod dpxtepéws Kai 4 Tod Aaod. cw 7h
tepdpxy Etcobdos ? ;

The Byzantine Liturgy of the vith Century 535

& tpiodytos Dpvos
"Aytos 6 Geds, ayos laxnpds, ayios GOdvaros €dénoov jpas *
& dpxuepeds év 7H tepatei@ eioépxerar Kai eis tov Opdvov Tov iepatixdv
avaBaiver 7.
(THE LECTIONS AND THE SERMON)
‘O dpxtepeds amd tod tious tis KaléSpas TH éxxAnoia empbeyyerar
Eipivn mace
& Aads dmoxpiverar
Kal r@ mvevpate cov *
& dvayvoorns em” dpBwvos tiv Mardadv Arabykny amodwvet*.
*O tepodArys 7d Oetov gopa®.
‘O apxtepevs
Eipnyn mace
6 Aads
Kal ro mvevpate ood *
& dvayvorns Tov “AméctoAov dvaywaoke *.
‘O tepodArns TO Ociov dopa ®.
‘O dpxtepevs
Eipiy mace
6 Aads
Kal ro mvevpatt cov *
4 Qeia tod Gyiou EvayyeAtou dvdyvwors ’.
‘O mpocotads SiSdoKer tols Tis evoeBelas Adyous”*.
{THE DISMISSALS )
*O dpxtepeds Karerot tod Opdvou
4h TOV KaTHXoUpévov Kal 4 Tav AoLTav Tv dvatiwv déAvols Te Kal éeBody
Sid tv Aevroupyav yiverat ’.
‘H_ _KActots Tv bupav".
«MASS OF THE FAITHFUL)
11

e o . . a °

{THE GREAT ENTRANCE)
‘H Tav Gylwv Kal cemtav pvotypiov Eicodos
Y puoTnp

ot SidKovor Tov &prov mpoTWéacr Kekaduppévov TA Se woTHpia od KekaAuppeva ”.

<THE DIPTYCHS)

Ta Alaruya tav drobavévrav

Io

20

30

536 Appendix P

eis THv dylav dvadopav én tis dyias tpaméfys perd Ttols dpxrepeas Kal lepéas
kal Staxévous Kai (tovs) mavrds teparixod tayparos peta TOv Aaikdv of BactAcis
pynpovevovtar Aéyovros Tod Staxévou

Kal ray ev mioret Kexoupnpevoy Aaikav Kovoraytivov Kevoravros kth
5 e . . e . . - -
7a Simtuxa tdv Lovrwev
cttw Sé Kai rdv Lavrov pvnpovever BactAéwv pera tos tepwyévous mavras
e e a e e. . .
(THE KISS OF PEACE)
10 ‘O ’Acracpds tact mporpwvetrar |,
{THE CREED)

‘H rod Oeiou LupBdrovu tis wicrews yiverar mapd mavrwv Spodoyia!.

{ ANAPHORA)
15 ylverat Tov tpicaylov dmavotos tv dylwv dyyéAwv dyuuotik? Sofodoyia
Tapa tavtés To) moro) Aaod '*.,
6 ‘Aytacpés 1”
20 {THE LORD’S PRAYER)
‘H Mpocevxy 5’ fs watépa Kadeiv tov Ocdv dfrotpeda ".

{THE ELEVATION)
‘Yipot & tepeds tov Oetov dprov Aéywv
Ta dya rois dyios ®
25 mapa wavtés Tod Aaod excwvetrat
Els dytos (els Kiptos "Incods Xporis eis dédEav Oeod TMarpds)”.

<THE COMMUNION)

WadAetar TO Kowwvircdy ™, ‘H av puornpiov perddoots Kal
peradAniis ”
30 ei tis TOU Gxpdvrov copatos peTa-

oxeiv év TO Tis cuvdtews BovAndetn —
kaip@ tds xetpas oxnpatifwv eis tuo
oTavpod otTw mpocitw Kai SexéecOw

Tv Kowwviav Tis xaptros”,
35 Mera 7O WadOijvar tov teAevTatov Meta 7d peraAdaBeiv mavras Tav
atixov tod Kowovikod A€yerar kai dyiwv pvotypiwv kal 7d ék TOV Tapa-
TOUTO TO TpoTrapLov tpateliwv droreOfjvat mavra eis Tijv ;

.

TAnpodire ro ordpa tpav aivécews Gyiav tpdmeLav of KAnpikol émi TO

=I i —— a a

ee

The Byzantine Liturgy of the vith Century 537

Kipue Oras dvupyjnowpey tiv Sdgay akevodvddkrov arokabiotao. Ta Tipta

gov bri héiooas jas Trav dylor-cov prTld.a SioKdpta Kai morhpra Kal dAdo

peracxeivy pvotnpiay’ thpyooy nas tepd oKety *.

€v TO O@ dyacye SAnv THY Hpéepay

pederavras thy Sixacocivny gov. 5
adAnrovia*,

The outline of the liturgy is given by S. Maximus in the Mystagogia (Opera
ed. Combefis, Paris 1675, t. ii. 489 sqq.) in which he mystically expounds, in
part four times from different points of view, the elements of the rite in which to
the people take active part, referring (c. 24, p. 526) to the Areopagite for the
treatment of Ta pvoTixwrepa te Kal inddrepa. Some further points are added
from his other works, especially the Scholia on the Dionysian Ecclesiastical
Hierarchy (Opera S. Dionys. Ar. Antv. 1634, i. pp. 305 sqq.), and his Acta, and
from the canons of the Council im Trullo, a.p. 692 (Cone. Quinisext. in Bruns 15
Canones i. pp. 34 sqq.), and from the contemporary Paschal Chronicle.

A few points in the Trullan canons may be noticed here. C. 52 requires
that the Praesanctified in place of the ordinary liturgy be used on all days in
Lent except on saturdays, sundays and the Annunciation: c. 29 withdraws
the Carthaginian permission to break the fast before celebrating on the 20
evening of Maundy Thursday: c. 66 directs festal services and communion
throughout Easter week: c. 90 renews the prohibition of kneeling on sundays:

c. 31 forbids the celebration of the liturgy in the oratories of private houses:

c. 83 forbids the Eucharist to be placed in the mouths of the dead : c. 74 forbids
the celebration of ‘so called agapae’ in churches, and c. 76 all trafficking within 25
the sacred precincts: c. 16 sets aside the Neocaesarean canon 15 limiting the
ministering deacons to seven.

1S. Max. Myst. 8 and passim. Cp. m Trul. 101.

2S. Max. Myst. 8, 9: cp. 23, 24.

3 In Trul. 81, which forbids the addition 6 cravpwOels 8’ jyas. 30

* S. Max. Quaest. et dubia 68 (i. 328): Myst. 12 ywopevav evdo0ev ex Tov
fepareiou KeAevoe TOU apxiepews ep’ ExdoTw avayvwopati Ths eipnvns tTopwrycewr :
cp. 23.

5 In Trul. 33 adda pndé Twa TOv ardvray ovyxwpeiv én’ GuBovos Kata Thy THY
év KAnpw Karadreyouevav Tagw Tos Deiovs TE Aa@ Adyous dwopwreiv ei pH Te Gy 35
iepatixn Kovp& xpranrat 6 ToLovTOs KTA (the canon affects fepoydAra and dvayv@oTat:
cp. 4). S. Max. Myst. 10 rds 6¢las Tav Tanépwv BiBhov dvayvwous: 23 TA Oeta
dvayvwopaTa: 24 % axpdacis Tav Oeiwy Aoyiwy... Ta dvayvwopata: he does not
specify the number and only particularizes the O. T., 23 7d @avpacrdov Kai péya
THs év vopw Kal tpopnras SnAovpévns Oeias mpovoias pvarnpov, but no doubt he 4o
refers to the Apostle as well.

®° S. Max. Myst. 11, 23, 24: he only speaks of ra 6eta dopara as following the
lections, without describing the arrangement in detail; but he probably alludes
to the two hymns, the mpoxeivevoy and the Alleluia. For fepowadrns see in Trul.
33, Waatns 4. In Trul. 75 forbids disorderly and overloud singing, and the 45
singing of anything unsuitable to the place.

" S. Max. Myst. 13, 14: cp. 23, 24: he always speaks of the Gospel separately
and does not include it in the avayvwopara.

* In Trul. 19 Set robs tev éxxrAnoi@v mpocoTaras év macas pev Huepas efarpérws
5é rais Kupiakais mavra Tov KARpov Kal Tov Aadv eExdidacKev Tos THs evoeBelas 50
Adyous &x THs Oelas ypapis avadeyouevous TA THs GAnOelas vonyaTa TE Kal Kpivara Kal
ph) mapexBaivovtas Tovs bn TeOévras Gpous t THY Ex TOV Deopdpwy natépwy napddoaw

538 Appendix P

GAA Kal ei ypadixds Tis dvaniwnbein Adyos pi) GAAws TodTov Epynvedtwoav f ws dy
of Tis éxxAnotas pworipes Kat Kdackara 5d tev oikeiwy ovyypappaTev TapébevTo,
® S. Max. Myst. 14: cp. 15, 23, 24. The dismissals by this time were rather
theoretical and ideal than a matter of practice: Schol. in E. H. iii. 3 § 7, p. 309
ioréov 5& Sti } axpiBea arn viv Ths Trav ToLovTa SiacToATs Te Kal SiacTracews ov
yiverat.
0S. Max. Myst. 13, 15, 23, 24.
1 The prayers of the faithful are apparently not alluded to in these writers. |
12S. Max. Myst. 16: cp. 23, 24: Schol. in E. H, iii. 2, p. 305 Tovro xara Ti
10 €v ‘Pwun kparovoay ouvnbaav’ éxel yap éEnra pdvor Sidkovar TH Ovor.acTypiw AEeTovp-
ovat obs éxxpirous ova: Kade, Tods 5e GAAous GAAnv Twa ExTEAEv AELTOUpyiav" Kal
onpeiwoa ... Ste ov Tots duaxdvors Tov aprov ci mpeaBUTEpa mporiWéacr’ TovTO SE
mavTaxod yiverar ddiyov dvtTav Siakdvev, év “Pwyn Se olva wavTore eixdtws 5d 7d
Hoévous Entra Tovs Exxpitous TO Ovoracrnpiw Aerroupyeiv : 1b. 3 § 7, Pp. 310 onpelwoa
15 Ort ob pdvov 6 Gytos pros Kexadrvppévos mpoeTibeTo GAAA Kal Td Oetov moTHpLoy SmEp
viv ov yivera. There seems to be no evidence as to whether the oblation was
as yet prepared before the liturgy or only immediately before the great
entrance: but the use of mpor:@éva: above perhaps rather suggests the latter.
The mention of the oblations of the laity in in Trul. 69 ph ekéorw tii Trav GnavTov
20 év Aaixois TeAvdYTL evdov iepod elarvéevan Ovo.acTnpiov, wndapas emt TovTO THs BacidiKys
eipyouévns éfovotas Kal avOevtias fvixa dv Bovdnbein mpoodgar Sapa TH wAdoayTt
Kata Twa adpxa.ortarny mapdboow suggests that they were not a matter of course,
and there is no indication as to whether they were presented before or in the
course of the liturgy. (For the wapadoots cp. p. 532. 26.) Can. 99 forbids the
25 offering in the sanctuary of joints of meat for the use of the clergy, 28 of grapes,
and 57 of milk and honey. The loaves and the chalices of the oblation were
odd in number, S. Max. Quaest. 41 (i. 316) dvioa mporidnow 4 éxxdnaia Tovs
dprovs kai 7a morypia. For the mixed chalice see 7 Trul. 32 et Tis obv émioKxomos
i) mpecBurepos py kata THY Tapadobcioay ind TaY dmooTéAwy Tdfiv Tore Kal Ldwp
30 olvy pryris otrw Thy dxpavTov mpoodye Bvolav KabapeicOw ds aTEA@s TO pvoThptov
etayyéArAwy Kal xavifwy Ta mapadedopeva. The use of the fans (ripa frmidia below
n. 29) made it unnecessary to veil the chalice.
18 Relatio motionis inter Maximum et principes 5 in Opp. S. Max. i. p. xxxiv:
Schol in E. H. iii. 2, p. 306 Gide ob mpGta 7a Siatvyxa map’ Hpiv emt 5 Tod waTpds
35 ToUTou pera Tov donacpoy Ta dintvxa wonep Kal év dvarodp. This apparently
means that the byzantine diptychs at this date occurred before the kiss of
peace (@5¢ ov mpHta=ovyx Wide mpHra): and eis Tiv dyiay dvapopay émi THs ayias
Tpawé(ns may mean ‘at the bringing up on to the table,’ i.e.at the offertory:
cp. the use of dvapépew in can. Ancyr. 2, above p. 525. 27. Schol. in E, H. iii. 3
40 § 8, p. 310 onpeiwoa bri Ta Sintvxa TeV drobavévTaw ent adTov (Sc. Arovuciov)
povov dveywwaoKeto : disput. cum Theodos. 17 in Opp. S. Max. i. p. lv dvapepopévav
Tov dvabeyaTiobevTwy emi THs ayias dvaopas.
14S. Max. Myst. 17: cp. 13, 23, 24.
15 Jb, 18: cp. 13, 23, 24.
45 °° Ib. 19, 24: cp. 13, 23.
17 Relatio motionis in Opp. S. Max. i. p. xxxiii pera tov Gyacpoy Tov dprov
tot abrov Aéywv Ta Gya Tos dyioss.
18 S. Max. Myst. 24 (p. 519): cp. 13, 20, 23, 24 (p. 522).
19 Id. Schol. in E. H. iii. 2, p. 306 Tov novgicpor Kat riv tywow Tis pds ebAoyias
50 Tov Oeiov dprov pyotv bv ior 6 iepeds A€yuv Ta Eya ToIs dyiows : cp. n. 17 above,
2 Id. Myst. 21, 24 (p. 522); cp. 13, 24 (p. 519).
41 See n. 24 below.
22S. Max. Myst. at ws réXos wavrwy % ToD pvaoTnpiov peTadoots yivera : 24 (p.519)
bid THs ayias peradnpews Tov axpavTev Kal (womom@v proTnpiwy : cp. Pp. 522: im
55 Trull. 23, toi THs dxpavrov petadiddvra Kovevias: 26 7d Kupiov o@pa diavepéero.
In 23 bishops presbyters and deacons are forbidden to exact a fee or payment
of any sort for communicating a person,

on

The Development of the Byzantine Prothesis 539

3 In Trul.to1, which also forbids the use of vessels in which to receive the
sacrament : Tods yap é« xpuoiov 7 dAAns UAns dv7i xexpds Tiva Boxeta KaTacKevdCoyras
mpos 72)v TOU Oeiov Swpov bnodox7}v Kal &’ abrav THs axpayrov Kowwvias dgrovpévous
ovdapds mpooreueda ds mporipavTas Tihs ToD Ocod eixdvos Thy divyxov BAny Kal bTox<l-
prov’ i S€ Tis GAG THs dxpdvTou Kowavias perad.dods Tois TovadTa Soxeia mpoopépovat
kai abros dpopi(éoOw kai 6 Tada émpepdpevos. C.58 forbids the laity to communi-
cate themselves if a bishop, presbyter or deacon is present.

* Chronicon paschale an. 624, p. 390 (Migne P. G. xcii. 1001) tovrw T®@ ETEL
pnvi dprepocig, kata ‘Papaiovs paiw, THs 1B’ ivdueridvos ém Sepyiov matpidtpxov
Kavoravtivoumoé\ews énevorOn YddrdAccOa pera Td petadaBeiv KTA: see Pp. 342
above.

APPENDIX Q

THE DEVELOPMENT OF THE BYZANTINE
PROTHESIS

The following series extends from the ninth to the sixteenth century. The*

forms are arranged according to the degree of their complexity, and not in the
chronological order of their sources: the date of a ms. is not always that of
the use which it represents, and besides this the stage of development at any
given date was probably not the same everywhere. It remains uncertain at
what date the preliminary prothesis first took shape : the Barberini Euchologion

(p. 309) is the first known evidence for its existence, and that is silent as to the
ritual,

Cod. Isidori Pyromali in Goar Cod. vetust. in Cochlaeus Speculum
EvxoAdyov Venet. 1730, p. 153. antiquae devotionis Mogunt. 1549, p. £17.

Primum patriarchae cum sequentis
ordinis clero ecclesiasticis vestimentis
induto offeruntur in sacrario ab obla-
tionariis mundatae et compositae oblatae
@ populis susceptae quas ponit in patents

Evxy fv trovet 6 watpidpxys éni rH et adolens super eas incensum dicit hanc
tpoéce. Tod dyiou dptou orationem
‘O Gcds 6 beds Hydy 6 Tov odpdrioy Domine deus noster qui caelestem
aptov KTA (p. 360). panem etc.

These two texts, of unknown but certainly very early date, are of the same
type, and so far as can be judged from Goar’s abstract are practically identical :
the expanded rubric in the Latin above is the most considerable divergence. In
omitting all allusion to the use of the Aéyx7 this form is simpler than II and III
below; while in the censing of the oblation it goes beyond them.

5

Io

15

20

25

30

35

540

The passage common to Theodore and Sophronius in III is found also in the

Appendix Q

Theoria of S. Germanus (Migne P. G. xcviii. 397 p), from which it is probably
derived, and in which perhaps it represents the whole substance of his original
5 account of the prothesis, while the existing text is interpolated and cer-

tainly represents a later use.

The form implied in this passage taken alone

is otherwise evidenced for the early ninth century by S. Theodore the Studite

in de Praesanctif. (Migne P. G. xcix. 1690 C) 4) TeAcia mpooxopdy ev TH apxh yiverat

(above p. 310) and adv. Iconomach, i (tb. 489 B) Tiv leparixjv Adyxnv: and the
10 Barberini codex gives the prayer (above p. 310).

III

Theodorus Andidensis Comment.
liturgica in Mai Nova patrum biblioth.
vi (2), Pp. 555 8q-, 580.
15

20

25

9... 70 Kuptakdy oGpa os Ek TLVOS
kothias Kal aiudrwy Kal capKos Tov
mapOenkod owpatos tov Sov aprou
‘ a > , ‘ a -
30 pnp rns evAoyias Kai THs mpoogopas
mapa Tov Staxdvou os 7 peyadn exkAn-
, 7 , , ‘
aia mapéhaBe Starepverar ordnp@ tevi

a ‘ , , ‘ =
Orep kai Adyxnv héyovow ei kal pyTe
Tavtns €ativ 6 Kaipos kal otras idto-

, a“
35 vmootdtws €k pegou TavTns adtepovrat’
6 pevrot Sidxovos 6 rovto dievepyav

e , ‘ > “~ ‘ ‘ rd
érowndoas ovv ait@ kal rd péddov
> tod ‘ 2 > ~
arorencicOat Searorikoy aiva év TO
Tpoonkorte Tod muiOovs Katp@ dia rhs

4° Tov (worood TIveiparos émipoirnoews

[S. Sophron.] Comment. liturgicus

in Migne P. G. Ixxxvii (3), c. 3988 D.
t

21. Td oxevopuddkioy év @ yiverat
1) MpooKomdn.

8. Kvpeos npaov “Inoots Xpirrds
ka@’ éxdotny katabvdpevos nmept tis
Tov kédcpou twins Kal garnplas as ev
Kpaviov tém@ oravpaeis ott@s kai
€v tn ayia mpobéoe: mapa rod tepéws,
pera Adyxns b€..... 7d be oppayite-
cba tiv mpordopay 6 péyas Baothevos
maped@key . . . mpooKopifovtes Tov
aptov Kat amotidévres atrov év To
Sicko as év vepédy Aéyopev ‘Qs mpd-

tae, A
Baroy éri chayny fxOn .. .

10. Td Kawwiy oOpa ws EK TLVOS
Kothias kal aipdr@y Kai capxds Tov
mapOevtkod capatos, Tov Sov dprou

,
pnp,

\ a , x ‘ ogi: 4
mapa tod Staxdvou f) Kal Tov tepéws
, U \ ,
Siarépverae oidnp@ tivi dy Adyxnv

Aéyovow

‘ A ” a“ > ,
kat ovras ldiovmocratiKas eK péoou

, 2 a c la ,
tavtns adtepodyrar ... 6 pevtor Oud-
kovos 7) 6 iepeds érousdoas ov aire
kai rd péAXov atroreheiaOar SeorroreKoy
aiva év T@ mpognkovte maOous Kaipo
dua THs Tov womood Lvevparos ém-
hornoews adhinor raira ev TH mpoberer

The Development of the Byzantine Prothesis 541

a lal , 4 } fae! > id % a ¢ ,
ainot radra ev TH mpobéce THy TavTNS THY EvxXNV EMLAEyovTOS TOU iepEews.
edxny emdéyorros Tod iepéws -

- “ . A

10... «i d€ Kai iepeis rotro (sc. rd

+ Q a , > a 2
d€ororikiy cpa) tépvovorw add’ év

A , > , VA > - 5
™ peyadn éxkAnola ovtas éredeiro
mddat kal rapa tay diaxdyay 4 mpoo-

\ , ” ‘
opa diereuvero.. 36... elpnrar yap
€v TH Gpxn THs mpobécews ws Erouud~
(erat pera tod Oeiov amparos kal 7d
e _

Seonorixdy aiya mapa rod draxdvov 40
é€mepBddXovros Sydovdte Kal pépos
puxpoy vdaros.

These writings are of unknown date: Sophronius seems the later of the two.

On the common passage see II above. Neither mentions the censing of the
oblation. 15

IV

Circ. A.D. 1050
Humbertus cardinal. contra Graecorum calumnias
in Maxima biblioth. vet. patrum Lugdun. 1677, xviii. p. 3976.

Et puto quia bene faciunt ibi (sc. Hierosolymis) quod non nisi integras et 20
sanctas ponunt ipsas oblationes in sanctas patinas nec quomodo graeci habent
lanceam ferream qua scindunt in modum crucis ipsam oblationem i.e. proscomite,
porro in praefatis sanctis ecclesiis cum ipsa sancta patina sanctam anaforam
i.e. oblationem exaltant: etenim verae et aptae sunt ipsae oblationes tenuesque
ex simila, lanceam vero ferream nesciunt nisi quae latus domini nostri 25
Iesu Christi aperuit.... itaque et in magnis et in parvis ecclesiis hunc morem
traditum sibi a sanctis apostolis habent omnes christiani ipsius provinciae:
graeci autem cohabitatores eis alii sic alii qualiter a suis acceperunt.

The distinction made in the last clause is perhaps between those who use
the liturgy of S. James and those who follow the Byzantine rite. It is not 30
clear who are referred to as distinguished from the Greeks. The simple
form of the prothesis is still retained as an alternative in the celebration of
S. James at Zante: see Archbp. Latas ‘H 6e/a Aetroupyia Tov ayiov .. .’laxwBov
Zante 1886, p. 8: while no ms. of S. James mentions the prothesis except

Paris Suppl. graec. 476, and that only gives an edx} ris mpodécews (Swainson 35
Greek lit. p. 215).

V
LITURGY OF S. PETER
MS. Paris Graec. 322.
Evx7 cis 1d mpockopioa tév dptov

‘Qs mpdBarov emt opayiv ........ tis Supyfjoerat (Acts viii. 32 sq.) rod
Tlarpos kai rod Yiod Kai rod dyiov

40

542 Appendix OQ

kal ¢is 7d Evdoar 1d aipa Kal rd USwp Eyer
Els 6€ rév otpatiaray. . .. . . . kai Ddap (Jo. xix. 34) 1d mnydoay Thy Tod
Kéopov owTnpiay
eira trove? edxyv tis mpobécews *
5 Kupte 6 Oeds jpav 6 mpobeis éavriy tmép ris rod Kéopov KA (p. 309).
Ebxy Tod Ouptdparos
“O Gcds 6 dytos 6 év dyiows dvaravépevos Pos oikGv ampéotroy aris déomoTa
bas , , CL lm ‘ ‘ € , o. og: ‘
oixeia hiiavOperia mapide pay tas woddds apaprias Kal os mpooedé~@ Td
Oupiaya Zaxapiov ovtw kai ex Trav xeipov pav Tov dyaproay mpdadekat To —
, a | od \ > , \ , MR MS TAN
10 Bvpiapa rovro eis dopiy evwdias Kal roingoy Edeos pc” jar’ Sre Hylaorat Kr.
Kai Oupidv xadvare ta Spa Aێywv
"Exdduwpev ovpavors 7) dpern cov Kupte kai tis aivéoeds oou mAnpns } yA
Kai émdye Aéyov
‘O Kipws €Bacirevoer, dpyiécO@aar aol 6 Kabnpevos
15 kal Oupid tov Aadv.

Paris Graec, 322 is of the sixteenth century, but its text is substantially that
of the Paris ed. of 1595 and of Vat. Graec. 1970 (cod. Rossanensis in Swainson
Greek lit. p. 91) of the twelfth century. The other mss. (Grottaferrat. I B vii,
Paris Suppl. graec. 476) have only a prayer of incense and a prayer of prothesis,

20 the forms being different in the two mss. and none of them agreeing with those
of the text above except the prayer of prothesis of the former. The liturgy of
S. Peter, a compilation from Byzantine and Roman, probably originated in South
Italy: the above form therefore represents an Italian use.

VI
25 LITURGY OF S. CHRYSOSTOM
Bodl. MS. Auct. E 5. 13, ff. 6 sq.

Evx7 fv moet & tepeds péAXwv mpockopioar
Kupte 6 beds npav é€ardoreddy por Siva e€ dous dyiov cov kai évicyvady
pe eis THY Otakoviay gov TavTHy Tov mapagTHvai pe akatakpitas TO HoBepo ppixto@
3° gov Byatt kal mpocevéyKat oot Thy avaipakroy bvaiay® drt ody TO Kparos KTH.
Kai pera rHv edxiv AaBadv tiv mpoodhopdy mepicdtrre abtiv oTpoyyvAcedas
pndév 76 ovvodov Aéywv kal orpépas Tiv pepida Over Tavryny oravpod TUT evSoOL
kai émiri@yor to Sioxw

kal AaBadv olvov odpayilov ema TH ToTHpiy, dcatTws Kal UVSwp.
35 Kat xadvrre tov Sickov, etra td qroriptov, Kal émuridnot Tiv dylav vedéAny
én’ ard.
Kai Aéyet 6 Staxovos puotikds ’Eni rév mpobéaewy tod Kupiou SenOaper* Kupue
éenooy Kal 6 tepevs etxerar tiv edxtv TavTHY

‘O Geds 6 Beds ipadv 6 Toy ov'pdvioy aproy Thy Tpopiy KTA (P. 360).

The Development of the Byzantine Prothesis 543

Kai Aéyer & Sidxovos Tod Kupiov denOdpev wat 6 bwobtdkovos Kupre ehénooy
kai 6 tepevs Ouprdv td SHpa A€yer
Ovpiapa mpoopéepoper oor Kupte 6 beds hav edvadias xrd (P- 359)
kai pxovrat év ri dylia tpamély Kal Supra adriy kal td Gyia Oupy Kai ddov
+év vadv Kal tov Aadv mpotopevopévou Tod Staxdvou peta Aaprrddos. 5

. . . . * e . e .

F. 14 v. after the Great Entrance (p. 318. 40)

Kat 6 tepevs 6 Quotdeas virrrer A€ywv
/ > > , A Se oy 2 . ‘ , A , , ,
Nivopua: ev dO@ois ras xeipds pov Kai kvkhoow Td Ovoracrnpidy aov Kupte.

This ms. of the end of the twelfth century belonged to the monastery of 10
S. Salvator in Messina (f. 2), and therefore presumably represents a use of Sicily
and South Italy. This form is also contained in Grottaferrat. I @ ii, f. 1 (twelfth
century).

LITURGY OF S. MARK 15
MS. Cairo Patriarch.
Etxy tis mpodécews
‘Os mpiBarov émi opaynyy...... +. 1 Cw) avrod (Acts vill. 32 sq.),
Evxy Tod Ouprdpartos

Ovpiapa mpoodépopey Katevamioy tis dyias Sdéns gov’ dvadnPOntrw 41 20
SedpucOa eis TO bmepoupdvidy gov Ovoracrnpioy eis dopnv evw@dias, eis apeow
dpaptiay iuav Kal ihaopov travros Tov aod cov" xapite Kal oiKTippois Kal TH

, ”~ ‘ \ a ca ‘ a ¢ r ? - \ + UP \
piravOporia trot Ilarpis cai rov Yiod Kat rod ayiov Ilvevpatos viv kat dei Kal
eis Tovs ai@vas Tay aiavev. apny.

*Emt 1H mpobeoe: tavtn Tay tipioy Smpwv rod Kupiov denbadpev 25
, , ¢ \ Co. as ? ~ oS , ey ~ > ,

Aéorrota Kupie 6 Geos nuov Inoot Xpiocre 6 avvavapxos vids Tov axpavrou
Tlarpos kat Tlvevparos dyiov 6 péyas apxtepevs 6 mpoabels Eavrdy ayyiy ayopov
¢ ‘ a a , a , A A , , > ‘
tmep THs Tod Kédopou Cwns, SedpeOa Kai mapaxadovpev oe PirdvOpwre ayale
enichavoy Kupie 7o mpéowmndy cov emt Tov Gproy TovToy kal él 7d ToTNpLoy TovTO
eis peTaroinow Tov adypdyrov gov oaparos kal Tov Tipiov aipatos éy ols oé 30
trodexera tparela travayia, iepatixy tyv@dia, ayyedcK Xopootacia, eis pera:

a \ , 2 \ \ \ , 2 , \ Se) Sy,
Anyi Woxav kai c@pdtev’ Kai cot thy Oday avaréuropey aiv TH avdpxw

n _ n , A >
gov TaTpt Kat t@ Tavayiw Kal ayabe@ Kal (wore cov mrevpate viv Kal det Kal
eis TOUS ai@vas TOY ai@vey. apny.
*O Stdkovos 35
EvdAdynoov Séomora (p. 362, 23).

The Cairo ms. is modern, but the text is substantially identical with that of
the rotulus Vaticanus in Swainson Greek lit. p. 2, which is dated a.p. 1207
(7b, p. xx). The text of these mss. is considerably byzantinized and the
prothesis is modelled on a Byzantine pattern, though its material is in part 40

Egyptian (see the prayer of prothesis, above p. 124: cp. p. 148: and for the
prayer of incense see pp. 118, 123: cp. 36).

544 Appendix Q

VIII
LITURGY OF S. CHRYSOSTOM

MS. Bodl. Cromw. 11, ff. 22 sq.

Evy tis tmpockopiS4js
5 Tolav oravpovs Tpeis érrdvw Tis dvadopas Aé€yer
Qverat 5 dpvds rod Ocod 6 vids rod Tarpis 6 alpwy thy dpapriay rod Kéopov
el? oTws Tepikdmre adTiyv oravpoedas A€yov
‘Qs mpdBarov emt opayiy .. 1.26620 + 1 Lay adrod (Acts viii. 32 sq.), ;
Eixy rod Ouptdparos
10 Ovpiapud vor mpoohépoper Xpiore 6 Oeds Huay els dopyy edwdias kr (P. 359- 34). °

Evxy tis mpolécews
"Em ry mpobécer trav tipiay Smpor tod Kupiov denbadpev
‘O Geds 6 Oeds judy 6 Tov o'pdnoy Aproy Thy Tpopyy Tov mavTds Kdcpou KTA
(P. 360).

15 This ms, is dated r225 A.D.

IX
LITURGY OF S. CHRYSOSTOM

Liturgia S. Chrysostomi a Leone Tusco translata ap. Liturgiae sive missae
ss. patrum Antw, 1560, p. 49.

20 Dhiaconus igitur accipiens panem si cum sacerdote missam celebraturus sit seu
etiam sacerdos sine diacono facit in eo cum lanceola crucem dicens
In nomine dei et salvatoris nostri Iesu Christi qui immolatus est pro mundi
vita et salute
et incidens lanceola signaculum panis in quatuor partes in figuram crucis
25 dicit haec
Sicut ovis. ......... enarrabit? (Acts viii. 32 sq.)
et sic tollit particulam illam videlicet signaculum cum sua medulla et dict
Quoniam tollitur de terra vita eius
Gloria Patri et Filio et Spiritui sancto: sicut erat in principio et nunc et
30 semper
et tunc in inferior’ signaculi parte insignat crucem cum lanceola et dicit
Immolatur agnus Dei qui tollit mundi peccata
et ponit eiusmodi partem in disco,
Deinde facit commixtionem in calicem mittens vinum et aquam et dicit
35 Unus militum........ testimonium eius (Jo. xix. 34 sq.)
et in dicendo quidem exivit sanguis infundit vinum et in dicendo aqua infundit
aquam.

Lhe Development of the Byzantine Prothesis 545

Ubi haec fecerit diaconus accipiens thuribulum et incensum dicit sacerdott
* Benedic domine incensum istud
et dicit sacerdos
Incensum tibi offerimus Christe Deus in odorem suavitatis spiritalis: mitte
nobis gratiam Spiritus sancti nunc et semper. Amen 5
diacono autem tenente thuribulum sacerdos explicat super thuribulum sancta
corporalia sacro calict superponenda quae dum fumi odore imbuuntur dicit
Dominus regnavit, decorem indutus est: indutus est Dominus fortitudinem
et praecinxit se
Parata sedes tua nunc et semper et in saecula 19
deinde operit calicem et insuper dicit
Operuit caelos virtus eius et laudis eius plena est terra nunc et semper et
in saecula.
Deinde dicit diaconus in propositione preciosorum donorum
Dominum deprecemur 15
et dicit sacerdos orationem hanc
Deus deus noster qui caelestem panem alimentum totius mundi &c. (p. 360)
The translation was made in the latter part of the twelfth century, but the

names commemorated in the great intercession fix the date of the original at
the beginning of the century. See p. Ixxxv. 30, 20

x

LITURGY OF S. CHRYSOSTOM
MS. Paris Graec, 323 ff. 5 sq.
Mera 7d dudiacOijvar tov tepéa Kai Tov Stdkovov amépyerar & Sidkwv els THY
mpc 4 pr wapdvros Tod Siakdvou & tepeds Kai moved Ti}v TpoTkopidijyv oVTwWS 25
AaBav tiv aylav dvadhopdv odpayite airiy perd ris ASyxys tpitov Aéywv
Eis TO dvoua rou kupiov Kal beod Kai c@ripos jpay "Incod Xpicrod tod rvubévros
Umep THS TOU Kdcpou Cais Kal c@rnpias
elra mepixémre é avrijs pépos retpapepds Kal Spadicas ék Tav Wuxav
Tpordépa év TH Sioxm A€éywv 30
‘Qs mpdBarov . . fxOn 6 Kvptos kal dsdurvds .... . } Car adrod
Ada Marpi kat Yi kai ayia vetvpare kai viv kai dei cat els rods aldvas
Tov aidyer. dapuny '
etra AaBav tiv dylav dvadhopdy émive oO Sloxov xapdoce atti perd vis
Adyxys oravpoedas Aێyov 35
Overae 6 duis... 1... « THY Gpapriay Tod Kécpov
mpos tovrows Tels Tov oivov Kal Td YSwp év 7H dyl@ Tworyplo éeyer
Eis réy orpatiwrav .... 2.2.2 9 paptupia airod.
Ei®’ ottws émridnor tov dorepicxov éndvw t&v dylwv dptay éyov
T@ Ady@ Kupiov of ovpavol earepewOnaar. 40
Nn

546 Appendix Q

Eira tidyow 6 Stdkov Ouplapa év 7 OvpratG A€yov
"Emi rot Ovpudparos tis mpobécews rod Kupiov denbapev
& tepeds rHv edx hv
Ovpiapd oor mpoopéepopey Xpiorée 6 Oeds Huav eis dopy ev@dias Krd (P- 960) 4
5 kal wAnpwbetons tis edxijs 6 Sidkov Cupid.
Etra madw & Sidnwv Aێyer
°Em 17 mpobéca t&v tisiay Sopa rot Kupiov denbapev
& tepeds tiv edxtv Tatrny
*“O Geds 6 Oeds jpadv 6 Tov oipdmoy Aprov thy Tpodpyy Tov mavros KTA (Pp. 360).
10 Kat rod Staxédvov Kparodvros Tov Oupiardv 6 tepeds GmAot ta kadvppata
Oupidv aird cal TO pev mpaT@ oxeTraler tov Sickov A€ywv
"Eokéracas jas év TH okémn TOY TTEp’yoV GoU
TO St Evépw 1d év TH (?) troTnpl@ Aéyov
‘O Kupuos €Bacihevoev . . . « carevOnoerat (Pp. 360)* erorpos 6 Opdvos wou viv
15 kal aet Kat eis Tovs ai@vas Tay allover
to St tpitm oxemdfer duddtepa SyAady Tov Sickov Kai Td woThpiov Aéyov
’"Exddvev ovpavols 4 aperi avtod Kal ris aivéoews adrod mAnpns 7} yh vov
kal del.
Kal O@upidcavros ta Gyia tod Staxévou dmépxovrar év TH tpaTely.
20 Paris Graec. 323 is of the fifteenth century, but the prothesis seems to
represent an earlier use, only a little advanced beyond IX. The text is

accompanied by a latin translation: it is evidently only a calligraphic exercise,
not a service book intended for use.

XI

25 Nicotas Capasiras Liturgiae expositio 7-11
Migne P.G. cl. 381 sqq.

7. Kat mpa@rov dprov AaBdpevos ad’ ob Set rév iepdv amoxdrrew aprov Eis
dvdpynouv pyot rod kvpiov kat Oeod kal catipos nudv Inoov Xprorod
kata Tiy exeivou mapayyeNiay... 8. émel roivuy roy Tpdroy Tovroy dei moveio Oat

30 ToD Kupiov thy dvdpynow, dia roiro eimay 6 lepers Els avapynow.w Tov
kuplov éndye ta dndodtvra tov oravpdy Kal roy Odvatov toy yap aproy
dmoként@y tiv mept ToU oarnpiov mdbous émidéyet Tov Takatay mpodnreiavy —
‘Qs mpdBaroy eri chayny FxOn Kai ra éffs, kal prpate Kal mpoordypate —
kata TO Suvaroy avtos Sinyovpevos* iy yap Tod aprov Tomijy Kata xpelay TOL@Y

35 wa e&en 7d OSpov Thy adriy Kat mapdderypa moveirar TOD mpoKetpévov . . . Kal
érel modddKis myyvus Td aOnpioy ira amoKdmret Toy aprov eis rooadra Starpet
tov mpodytikoy Adyor, ExacToy TOU Adyou pépos eappdlwy ExdoT@ péper TOMAS —
.. . kal ra é€fs THs mpodyreias mpoabels Kal rov aprov Oels ev rd bep@ mivaxe
éxeiva rrovet Kal Neyer OV Sv aii) 7) Ovoia kal 6 rod Kupiov Odvaros katayyédXerat®

40 Overar hyo 6 dytos rod Geod 6 aipav rv dpapriay rod Kéopov
ravta déyet kal rove? Tob Oavdrou ra Syodvra Tov rpdrov" aravpor yap év TH ApT@

The Development of the Byzantine Prothesis 547

, Q o , a ¢ , , qd \ a nr cy ‘
xapdrret kal ovr@ pyvie mas Hn Ovoia yéyovey Ort Ota TOU oOTavpod. pera SE
Touro kal ws emt Ta SeEta pépy Kevret TOY Aproy THY TANyHy THS mAEUpas exeivyys ~

a an an a ~ , *
Sinyoupevos TH Tov aprov wAnyn’ Sia TovTO yap Kal Td TAHTTOY aLdnprov Adyxnv
cal ”~ o ~
Kandel Kal cis oynpa Adyxns adTdo exer WeToinpevoy iva exelyns avayipynokyn THs
lol , cal a >
Adyxns* Kal ovTas Epy@ tadra Sinyoupevos Kal tois Adyots THs ioTopias avayt- 5
, 2 eos; a n ‘ ’ > ae eo. 2
vooke’ Kai ets ray otpati@tay pynci Adyxpn adrov ry rrevpay Evuser.
ec , A . 2A > . e , oo \ , a“ ,m»~ ,
dpoiws Kal TO pedoay exeiber aipa Kat Vdap Kal Ady@ Sinyeirat Kal Epyw Seixyvary,
, 3 o an
eyxéov pev eis TO iepdy mornpioy oivoy kai vdwp . . . émiAéyev Te Kal TO phya
a @ Y
Kal ev0éws €€ndOev aia kai vdop... 10, 6 6€ lepeds thy mpocaywyny
rn -~ , cal
rt moueira Kal Tav TpocevexOevtwy ExdoTov pépos adaipovpevos tepdov moreirat 10
a ae ee ee Ya ee ‘ oF 2 > om , a, > r a
dHpor ov ra ad’ra Aéywr Kat Trody drep €& apyxns Ou dv 6 Oavaros éonpaivero Tov

, Li a > 4 ‘ 4 < | ee “ , x \
Kupiov Ort drag eipnyeva mept mdons teers cipnoOa vootvra . . . tiva S€ ra
émudeyopeva; Eis Od€av tis mavayiov Tod Geod pyrpds* eis mpeoBeiav

- aA a “~ . a cal a
Toude TOU dylov i) TovdE’ eis Aheoty duaptiay Puy dv ovtay 7 reOvnKdTov.
7 > ’ a a
. «+ IL. Tov Aeydpuevoy acrepicxoy enibeis aitd [to pro] Kai idod dyolv
2 > R
6dotnp ¢AOay ~otn Emdv@ ov hy Td macdiov® Ere S€ Kai Ta méppwber
lol NS “a am a
elpnpéva Tois mpodyrais mept avtov Sew mpérorta iva py Sid THY odpka kai
~ > a
TO hawépevoy avOpwror pukpad mept airod kali avdgia rept avrov Oedrnros
a ’ > ra
tmokdBoot TS Ady@ Kvpiov of ovpavoi €arepewOnaayv’ ‘O Kupsos
> ’ > , > , Be a , > A a nd \
éBacidevoer, edmpéeTmeray €vedvoaro’ ‘Exddvyev otpavovs apetn 20
“ a , a e a A
avtrod kal tis awuvégews aiTov mANpovpéervn H yn’ Kal TavTa héye

“
[oT

kal kadinres Ta SHpa rov Gprov Sndovdtt Kal Td worHnpioy mémots Tipiors Kal
Oujug mavtaxdbev . . . 6 iepeds Kexaduppévors emdéye Tois Sdpors Skémagov
Hpas ev TH OKéTN TOV TMrEpvyw@y Gov kal Ovaid mavraxdber.

Taira ovtas eimay kai rehéoas Kai evédpevos Ta THs lepoupyias amavta KaTa,25
okorov amavtnoev ait@ eis Td Ovotacrnpioy Epxerat Kal aras mpd THs lepas
rpame(ns tis tepoupylas dpxerat.

Nicolas Cabasilas was archbishop of Thessalonicac. 1350. The use which he
describes seems to be approximately that of XII and XIII following.

XII
LITURGY OF S. CHRYSOSTOM
Cod. Basilii Falascae in Goar E’xoAdéyov Venet. 1730, p. 85

30

Kupte 6 beds jar eEardorterdy pot Svvapy €€ vous dyiov cov Kal évicyvady
> ‘ , a a , > Pt a
pe eis thy Stakoviay gov TavTny TOU TapacTHvai pe akatakpirws TH PoBEp@ aov
U A >
Bnpart kai mpowevéykat cot THY avaipaxtoy Ovoiay" Sri dv TO KpaTos KTA. 35

Tes Se ee”: a
Kai dareAOadv év tH mpoPeoer AapBaver tiv dvahopdv odpayiLev airiy pera
THs Adyxyns A€yov ;
Tov kupiov kal Oeod Kal cwtipos tay Incotd Xpwrod tubévros inep ths Too
Kéopov (wns kal c@rnpias voy Kal-det Kai els Tots aldvas Tay aidvey 40
NN 2

548 Appendix Q

Aoyxevwv 5é adriv oravpoadas Aéyer tiv edx Av TavTHv
‘Qs mpdBarov xrd
etta Tov éxtTpynPévta dprov KpaTav érdvw tod SloKxou évSov els tiv cdpka
oravpoedas xapdtre Aéywv
: Overat 6 apvds rod Ceod
eis 58 tiv Sevrépav Aéyer
IIpeoBeiars Kipie ths texovons oe Seomoivns npaov Ocordxov kai derapbévov
Mapias é\énoov kal cdoov Tas Wuxas Huay as ayabds Kal diravOpwros
kai eis tpitnv A€yer
10 Tay dyiov kal éemovpavioy Suvdyewv, Tod tTipiov mpoprrov mpodpdpuov Kal
Barricrod "Iadvyvov. Tay dyiov évdd£ov Kai ravevpnpav arocré\@v Kal Tod
dyiov rod Setvos of Kal Tiy pynpny émtredodpey Kal mavr@y Tov dylov
émeta AaBdv tov dptov ipot abrév dxpoddaxtuAov Aéywv tiv edx7jVv
Ths mavayias axypavrov evAoynpevns Searroivns npav Ocordxov kal devrapbévov
15 Mapias, rav tipioy acwpdtey érovpavioy Suvdpewy, Tod tipiov mpopnrov mpo-
Spdpov kat Barricrod lwdvvov, ray dyiwv évddéov kai mavevpynpov arocrdd@y,
Tov €v dylows marpos Npav Kal apytepéws Baotdeiov, Tod ev dyiows marpos juav —
Xpvcoordpov, Tod év dyiows marpos Huav T'pyyopiov tod Oeoddyov, rod ev ayiors —
marpos jpav Nikoddov, rod dyiov rodSe of Kal (pp. 331. 29-332. 5) Kupte —
20 pvnpovever S& Kai tav KryTépwv Kal Tay evTeiiayévov jyiv Kal Kabeffs
favrwv Kai vexpav.
Eita odpayifa 76 vapa Kai rd tSwp A€yov
"Evwots Tvevparos dyiov
éxxéwv S¢ +d vapa eis tov Kparijpa A€yer
25 Kal eis raév orpatiwrav Adyxn kT.
Eira Oupid ta kadtppara Kai Kadvmre Ta Gyia A€yov
‘O Kupios éBacirtevoer, evrpérecay evedicato
kai maAw Oupid td dAXO Aéywv
Kai yap €orepéwoe xrd
30 kai ei €xer dotepicxov tibyo Kal atrov tmepfev tod Sickov A¢ywv
T@ Ady@ Kupiov oi ovpavol eorepedOnoay Kai To mvevpati Kail Ta Kabet ts
tra Ouprdv ro péya eiAtppévov Kal Tiepevos Emipnnes Aéyer
"Exaduev odpavods ) aperi) avtod Kal tijs aivécews adtod mAnpns f Yh.
Eita & Stdkovos Aéyer "Emi ry mpobéae: ray dyiwv Smpwv rod Kupiov denbdpev"
35 & tepeds tiv edx hv
‘O Geds 6 Beds judy 6 rv otpamoy prov xKrX.
Eira & Stdkovos Aéyer Tod Kupiov Senbdper* & tepevds Ouprd rv mpddcow Ta —
Gyva Kal tiv tpdmelav Kikk@ Adyov tiv edyyv tatdTHV
Ovpiaua oor mpoodéepopey krr.
40 , . ° e ; . .

The Development of the Byzantine Prothesis 549

After the Great Entrance
Kai vinrwv tas xetpas & Te lepeds kai 5 Sidxovos Aéyet
Nivroua év aOgdois ras xeipds pov KA.

This MS. of the fourteenth century, still at Grotta Ferrata (I B iii), was
shown to Goar by Basilius Falasca archimandrite of Grotta Ferrata, and repre- 5
sents the Italian and Sicilian use of the fourteenth century. MS. Vatic.
Ottobon. 344, ff. 139 sqq. (fourteenth century) gives a South Italian or Sicilian

form approximately of this type, but with considerable and curious variations
in detail.

XIII 10
ORDO OF THE LITURGY OF S. CHRYSOSTOM
MS. Paris Graec. 2509 f. 226 v.

Mé\dwv 6 tepeds Actroupyfioat eiverow év TH vag peta To Siaxdvov Kai ordvres
» ~ « A , lo’ 4 > ,
épmpocbev tav ayiwy Gupav Aéyouow puotikds tiv evxXIVv TaUTHY

, e \ e. > , a: , 2 Ld ,

Kupte 6 Oeds qyay efardoredov nuiv Suvayuy €€ vious dyiov gov Karotky- 15
Tnpiov Kat évioxvooy jpas «is THY mpokeperny cov Siaxoviay iva axarakpiras
mapactapev TS Hpixt@ Bnyare rod xpiorod gov Kai Thy dvaipaxroy iepoupyiav
éneredécat (sic)* Ore dyos ef Kal ool tiv Sd£av avarréumoper (CP. P. 354).

eo a SN ra ee ee ee ee
Kai dmépxovrar apddorepor eis tiv mpd0eow Kai mpookuvycavtes dvd tpels 20
Aéyouow
*O Geds iAdaOnre Hpiv.
Eira ridqo. tiv Adyxnv éravw rijs mpordpopas Kai Aéyer & SidKovos Ei-
Aéynoor S€orora Kai ds
EvAoynrés 6 Geds (P. 356. 25) 25
kai Aéyer & Bidxovos Tov Kupiou denbapev éemovvdrrav tiv Kupie €A€noov
& Se tepeds AaBadv tiv mpoopopdv oravpot avtiyv peta Tis Adyxys Aێyov
kat Tatra
Els dvauvynow ktd (p. 356)
Kad’ éva odv oravpdv emovvarra & Sidkovos Tod Kupiov denbapev 30
elra otavpoedSas peta rijs Adyxys 6 iepeds dvarépvwv tHv mpoodopdv Aéye
‘Qs mpdoBarov emi opayny Krr
eira Aéyer & Stdxovos 1 tepet “Emapov Seormora ai bs BéddAov éykapciws
viv Adyxnv alpe peta mpogoxiis tov dprov Aéywv
"Ort aiperat Krd 35

550 (Ve) exe ppendie0

kai tiOno. atrév év TH Sicko

kal 6 Sidkovos Odcov Séomora Kal ds Tépvwv adrov oravpcerBds Aéyer

c

Overat 6 duvds 6 vids Tod Oeod imép rhs Tov Kédopouv (wns Kal owrnpias 6 —
Oudpevos kai py Satavmpevos, 6 Kevovpevos Kal pndémore mAnpovpevos* mavrore. —
5 Efra Aé€yer & Stdkovos Nufov déorora Kal 8s vitrwv tov dptov év TH
Sei peper A€yer
Kal eis ray otpatiwray wat ra éFjs
kai evAoyotvros tod tepéws BaddAer & Sidkovos TO vapa Kal Td TSwp.
Eira AaBav 6 tepeds Erépav mpoadopadv Aéyer
> \ ‘ U i , 8 , ee 6 4 a
to —- Eis Tiny Kal pynpny ths tmavaxpavrou Seoroivys nuav Oeordxov Kal decrap-
oo , y
Oévov Mapias fis rais ixerias mpdadeEa thv Ovoiay tavrny eis Td bmepoupdnioy
dvovacrnptov
kai tiOnor tiv pepiSa év TH dprotep@ péper Tod dylou dprov
eitra AaBadv Kai éErépav Aé€yer
15 Avvdper Tod tipiov Kat Cworotod oravpod, mpocraciats tdy Timiwy érovpavioy
a ‘ , a
Svvdpewy dowpdtoyv, Tod tipiov évdédEou mpopnrov mpodpduov kai Barrirrod
‘Iadvvov Kal trav dyiav évddéov Kai mavevpijpev arocré\ov. Tay dyiov kat
evddEov dyiay dpxiepapya@v Kal oikovpentkOv Sidackddwv Baowreiov .. .
Xpvcocrépov (Pp. 358) kat mavr@v Tov dyiwy tepapydyv. Téav dyiov Kai évSééor
im
4, , ‘ ’ 8 r \ , nw ,
20 peydAwy paptupev Tewpyiov Anunrpiov Seod@pov kai mavrev tov dyiav
paptipor, Tav dciov ... SaBa (p. 358) kai mdvray ry dciwv. Tay dyiov
kal évddg@v peyddov lapatixay avapyvpav Koopa kat Aawiavod kal mavrov toy
ea, > , a cv ‘ ’ 6 , \ wie sf ’ a
dyioy avapytpev. Tav dyiwy kat dixaiwy Georatrépav. Kal rod dyiov 6 8 ob
THY pynpny emireAodpev Kal TavT@Y Gov Tov dyiwy dv tais ixeciats mpdadeEat
thy Ovoiav ravtny eis Td bmEpovpavidy cov OvoracrypLoy

iS)
we

elra AaBadv kal Erépav mpoodopav éyer
‘Yrép owrnpias Kpdrous vikns kai Stapovis ray edoeBeatdrwy Kal piroxpicrey
Baoitéwy jpav. “Yrép rod émukdrov jpav. “Yrép rod marpds jay kal maons
ris €v Xpiore hpaov dderpérntos. Kai imep maons Wuxis xpiorvavav
30 elra pvynpovever kai obs BotAerar’ teAevratov S¢ Acyet
MyjoOnte Kipie mavrav tov évreapévor juiv tois avakiows abtév tmepevye-
Oa, MynoOnrs cai rijs éuns avakudrntos’ avyxepnody por may mAnppeAnpa
€xovatoy Te Kal akovc.oy.
Kai evOvs Aéyer 5 Sidovos EvAdynooy Séomota rd Oupiapa Kai bs edAoyv Aéyer
35 Ovpiapd oor mpooéepopey Xpiore 6 Ocds jpuar eis dopyv edwdias Krrd (P- 359)
kat & Stdkovos. Tod Kupiov SenOapev Kat 6 tepeds AaBav tov dorepicKov

trobupidy aitov Aéyer
Ta Adyp Kupio Kal rd éfjs* kal idod 6 dorip mponyev adrois Ews eAOdy
€otn ov fv Td madioy

40 kai tidnow attov év TO dyip Siok

A Byzantine Diptych 551

kat AaBdv 7d KéAvppa Kal Oupidcas adrd rlOnow émdvw tod SicKkou A€éyov
kal Tatra
*O Kupios éBacidevoer (p. 360. 7)
kai déyer & Sudxovos Kddvijoy Séorora kal ds AaBadv Kal +6 Erepov Kal
Oupideas Kahvarwav to &yvov torhptov Ayer 5
"Exdduev ovpavors (p. 360. 14)
kai médw & Sidkovos Skeracoy Sécrora- Kat & tepets troPuprdv kal 73
érepov TiOyor A€yov
Skéracov pas (Pp. 360. 20),
Kat ed0ts & Stdkovos "Enl ty mpobécer trav tipiov SHpwv tod Kupiov Io
SenOdpev. Kupre €Aénoov
kal 6 tepevs
*O Gcds 6 beds fpav 6 Tov ovpavoy aprov Thy tpopny KTH.
Kai 4 dméAvots,
Kal AcBav & fepeds tov Ouprardv Ouprd ex tpirov ta tepd mpookuvodvTes: Ts
dpdotepor kal Aéyovres otTws
Eidoynris 6 Oeds ipav 6 ovras eddoxyoas’ dda oor

kal SiSworv edPéws TH Stakdvo Tov Quprarov Ouprdv Tov vaov. .

t

Paris Graec. 2509, ff. 226 v-230v, of about 1430 (see App. R), is a supplement
to the text of the Liturgy in its ordinary form, consisting mainly of the rubrics 20
and the cue-words of the formulae. It probably represents the central type of
prothesis of the fifteenth century.

XIV

The editio princeps of the Greek Liturgies (Rome 1526) gives a form which
differs little from XIII, except in prefixing the lavatory and in more fully 25
rubricating the manipulation of the first oblate and the placing of the particles.
This form is also contained in MS. Bodl. Baroc. 42 (A.D. 1551).

XV

The EvyxoAdyiov Venice 1600 gives the fully developed form, as above
Pp. 356 sqq. 3°

APPENDIX R

. A BYZANTINE DIPTYCH

Diakonika of S. Chrysostom, MS. Paris Graec. 2509, f. 232 v.

The date of the diptych is fixed by the names as between 1427-1439.
John VII Palaiologos reigned 1425-48, and married Maria Komnena in 1427: 35
Irene or Helene, daughter of Constantine Dragases prince of Macedonia, and

552 Appendix R

widow of Manuel Palaiologos (died 1425), took the veil under the name of
Hypomone before 1450, when she died: Eugenia Kantakuzena was widow ~
of Stephen Bukovitz despot of Servia 1389-1421 or 1425 (Du Cange Familiae —
byzantinae Venet. 1729, pp. 200, 198, 260). Joseph II was patriarch of Constan-
5 tinople 1416-39; Philotheos of Alexandria and the successor of Mark III of
Antioch were both represented at the Council of Florence 1439: Theophilos II
of Jerusalem was living in 1419 (Lequien Oriens christianus i. 306, ii. 500,
768, iii. 513).
‘O S1dKovos

10 Kat &v éxaoros xara Sidvoay éxet kal mavtwy Kal macav
"Iwai rod dyiwrdrov Kal olkovpemkod marpidpxov, PiAobov ’Ade~avdpias,
Mdpkovu ’Avtioxias, Geoidov ‘TeporoAvpor
Kai vmép tov mpockopifovros ta dy:a S&pa Kupio rq beg nyav- 8 Seivos rod
evtiparartou lepéws, Tav cupmapdvrey lepéwv, rod Tipiov mpeaBurepiou, Tis

15 €v Xptor@ Staxovias kai mavros iepatixot tdyparos

¢ \ , , ’ ‘ a a > , \ , A
Yrép owrnpias Kpdrovs vikns kat diapovns trav evoeBeatdrar Kal piroxpicrey —

, ca bed > , x ’ , c «a €
Bacthéwy nay, ths evoeBeordarns Kai diroypiorov Seoroivns nuay “Yro-
povns povaxis, THs evoeBeardrns Kal piroxpicrou Seoroivns jay Evyevias
” cal > , ‘ , , ca > , ‘
povaxns, Tav evoeBectatwy Kal ditoxpicray Baciéwy judy “lwdvvov Kai
20 Mapias
t ‘ , eet ‘ , a , , ‘ a , a “~
Yrép eipnyns kai Katacrdoews TOU GUpmavTos Kécpov kal Toy dyiay TOU Ceod
ekkKAnoL@v
‘Yrép amodutpacews trav adekPay jay tav aixparorar, evodacews Kal évt-
oxvUcews TOU hiloxpictov orparod, gwrnpias TOU mepteaTa@ros Aaod maya
25 kai gaoov.

INDEX OF BIBLICAL QUOTATIONS

AND

CROSS-REFERENCES

In the numbering of the Psalms, in the Greek texts the LXX is followed with
Dr. Swete’s numbering of the verses: elsewhere the Prayer Book version is followed
simply. The biblical references are given for each passage generally in its original
position only, with cross-references in thick figures to the derived passages. In
the derived passages references are given to the original, but not necessarily
to parallel derived passages. Cross-references between pp. 309-344 and PP. 353-
411 are omitted as unnecessary: and in pp. 400-411 the marks of quotation are
not repeated in the text.

3. 5
8
4.15
19
20
21
23
5.15
16
20

22

2 Cor xiii 14

2 Tim iv 22

Psi 2

Tit iii 5

1 Tim vi 19

Eph iv 26

2 Cor vii rl ; vi16

Jo xvii 3

Rom xv 6

Ez xi19g; xviii 31;
Ps 112

1 Chr xxix 9;
XXVili 9

1 Timit

Mt xii 29

Lk x 19

Job xl 24, Pr.
Manass. (4.C.
ii. 22)

Lk x 18

4 Esd viii 23
(Vulg.)

9.

23
24
26
27
28
29

Ps viii 3

Ps ciii 32

Nah i 4, 3

Jo vi 19

Joi 18

Mk ix 25; Ps
cxxxvii 8

Rom vi 3

Is i 16

Rom xvi 20

2 Tim ii 26

Col ii 14

Phil iv 3

2 Cor vii 1

Ps cii 14; Prov
ax 9

Ecclus viii 5

Lk xv 7

Ps1l 14

Ps xvi 5

Gen xxi 33; 2
Mac i 24

10.

11.

12.

Ez xviii 23

1 Tim ii 4

Lk xv 30, 13

2 Chr vi 36; Ps
Cxxix 3

Ps lxxi 8

Mt xxviii 20; vii
25

1 Thvi7

2 Tim ii 15

2 Thiii2; Jobi1

Mk x 30

2 Cor iv 18

Jo iii 12

Mt iv 23

Eph iv 13

Joxiiir; Mtvi13

Ps vig; Mt vii 23;
xiii 41

2 Tim iv 18

3 Mac ii 2; Is
lvii 15

13.

14.

15.

16.

17.

15 Maliis5
19 Ephv 27
20 2 Tim iii 17
23 1Petiig
24 Jox29
26 Jo xvii 17
28 Mt iv 23
30 Psxc5
8 Phil iv 7; Rom
XV 33
Io 2 Tim iv 22
12 1 Cor xvi 20
30 Mk xi 25
31 Philii12
Ir 2 Cor xiii 14
15 2 Tim iv 22
21 Judith viii 25
23,8: 18 ii3
26 Eph iii 15
28 2 Maci 24
30 1 Cor viii 6
1 Wisdi14; 2 Mac
vii 28
2 Ps liv 20
4 Coliis5
5 Isix6
” Col i 173.1 Cor
viii6; Gen xxi
33; Hebi 2
10 2 Cor xi 3I
15 Isxl 22
16 Ps ciii 2; Job
. xxvi 7
18 Jerx 13
20 Ps cxxxv 8, 9;
Gen i 16
29 Ps ciii 25
32 Wisd vii 20
2 Ps lxiv 8

3 Job xxxviii 8
14sqq Wisd vii 17-19

16 Job xxviii 25
20 Gen i 26
29 Gen ii 8
1 Gen ii 15
7 Jobxxxi1g; Wisd
dei 35> og 98
16 Wisd x 3

18.

19.

20.

L[udex

Gen v 24
Heb xi 6
2 Pet ii5; 3 Mac
ii 4
Gen vi 10; Wisd
x4
1 Pet iii 20
Wisd x 6
Ps cvi 34
Rom iv 13
Job ii 3
Gal iv 28
Ac vii 14
Wisd xix-22
Num xii 7; Is
viii 20
Wisd x 18; Ps
CXXXV 13
Dt viii 15; Wisd
xi 4; Ps Ixxvii
24
Wisd xvi 2;
ix 19
Ps Ixxvii 14
Ps Ixxiii 15
Neh ix 6; 1 Pet iii
22; Coli16
Is vi 2, 3
Dan vii Io
Is vi 3
Rom i 25
Is lviirs ; 3 Child
28
Gal iv 4
Mtiii17; Colirs
Rom i 3
Rom xi 1; Apoc

Neh

Ps cxliv 16; Jo
xvii 6

Jo xvii 4

Ac ii 23

Mt xvi 21

Mt xxvii 2

1 Cor xv 3

Mk xvi 19

21.

22.

23.

24.

15 sqq.

18 sq.

20-26 1 Cor xi 25,26;

30

1 Cor xi 23;
Mt xxvi 26;
xiv I9 .
1 Cor xi 243.
Mt xxvi 26 @)-
(cp. Lev ii 6;
Ts lviii 7) 3

Lk xxiv 30;—
Mt xxvi 28
Mt xxiv 30; 1 Pet
iv 5; Romii 6

4 Psl21; Judithxy -
To 4
6 1 Petvi; Gal vi
17 .
15 Ac xx 28
16 Ps lxxi 8; 1 Pet
i19 4
18 Mt xxviii 20
19 2 Timii 15
24-26 31 Timii2
27 1 Timitr a
4 Phil i 11; 1 Pet
ii 9 q
12 Ps xvii 3 7
14 Mt v 443 x 22; ©
Lk vi 27 q
15 I Cory i2
26 Ps cxxxv 25
29 Psev 47.
30 Ephv§ 4
9 Romxv 33; = 7
iv 7. :
11 2 Timiv 22
14 Pscxl 5 (B)
18 Ephva2
23 1 Timii2.
6 Jer xxxix 19
” 2Cor xi 31; Ac
iv 30 j
8 2 Tim i 10; Ps
xxiv 16 |
9 Ps Ixxviii 9
11 2Corviil a
13. Ps xvii3
22

1 Cor viii 6; Phil
di tr ;

24 Rom ix 5
25 Lkii 14
27. Mt xxi 9; Ps
cxvii 26
25.22 1 Cor xi 34
26. 2 Jerxivg
8 Islx 17
It Ez xxxiv 16
15 Ps cv 47
28 1 Tim vi 16
27. 1 Num xxiv 3
8 Pscxx 8
14 Lk ii 29
29. 6 Lkiv24;Joiv44
38 Dt xxvii 9; v 31,
27
30. 5. Ps Ixvii 34
6 Gen ii 8
15 Mk xi 25
17 Lk xxii 48
25 Num vi 24-6
29 Ps xxvii 9
30 Ac xx 28; 1 Pet
ig
31 1 Petiig
38 Heb xii 28
31. 5 Lk xviii 13; xv
18, 19
12 Ps exviii 12
13. Ps cxlii 10
19 Ps xviii 2
22 Jude 25
32. 3 Jeri6; Hebix14
4 Isvi6,7
7 2Corxi2
8 Heb xiii15; Lk
-xvii 10
9 Ephv2
32. 16-18 =312.15
16 1 Timii7
19 Pscv47; Acxx28
20 i Petiig
38 1 Cor xi 24
33. 4 Num vi 24

33. 11-21 a=365. 33
116 Jer xxxix 19

12

17

Heb x19.

Heb xii 21

25 2 Chr xvii It
26> Heb ix 26

34. 66 Ex xxxiv 6
8 3R viii 28, 39
11 Mtvir3
25 1 Timiiig
35.18 Is lvii 15

25 Isvi3; Psxli2
36. 5-10 =123. 33
156 2 Cor iv 6

° 36. 15-28 6=371. 24

37. 4-6 Ps xxxiii 5; Ixxvii
49; Cxviii 143

17 Ps xxvii 9
20 Pscii4
21 Ps exlviii 14

38. 5-8=871. 35
39. I Jasi 22
39.17 — 40.9=381.11

40.26 Tit ii13; iii 7

27. 2 Thii13
41.11 Psxxiii 7; Sus 42

18 2 Tim iv 18
41.25—42.64=309.8a

25a Zech ii 13
42.15 Ephig3
43.12-15 =83. 23

12 Jobv8

13. 1 Petiitr

14 Ephiv3; Col iii

14
24 Hebxiii20;2Cor
i 3

44. 2 1 Corxvi 20
44, 7-11=84. 11

Io Ephi3

Ir Ps cxii 5,6

13. 3 Child 28-30

296 Ephi 3
45. 36 Lkii14

§ Ped a?

7 Ps lxx 8

13 @ Esth iv 14
15 5 Ps xxxiii 4

18 Lki35

27. Hebix7
31 Mt xxv 30
33 2 Cor viil

Biblical Quotations and Cross-References

555

37. Lkiv 14
46. 2a Lk vi 18
46 Ps113
6 Psl3
10a Heb xi 38
106 Jude 24
13 Jo viii 34
14 I Cor ix 27
15 Heb iv 16
16 1 Timvi1t7; Mt
xii 32
17 Apoc xvi 7
19 Pslx2
20 1 Cor xii 6
46.27—47.14) = 84.24:
204. 31
27 Ephii4
28 Gal iv 4; 1 Jo
iv 9
30 «Ez xxxiv 15, 16
35 Dan ix 6; Lk
xviii 9
38 Is xliii 21
47. 2 1 Cor xi 34

47,.16—48.244=319.6:
401.14
20a Ps lxiv 12
3341 Petii5

48. 16 Rom xii tr
4 Ps xcviii 6
6 Lkitlo
12 Rom xv 16
15 Hebix7
22 Heb iv 16
26 Apoc xi 17
27 Hebx Ig, 20
32 Ps xxv 8
33 Hebvitg; Num
iv 19
36 Heb xii 21
38 Hebix 7
43 1 Thv 23
49. 4 Heb xiii 15
49. 23-25 = Dion. Ar.
E. #1 iii. 3 § 2
25 2 Cor viil
32. 2 Cor xiii 14
33 Acii 38

556

50. 2

2 Tim iv 22

4-6 Lam iii 41

8
10

Judith viii 25
2Thi3

50. 12—55.3 =85.28—
483. 33

2 Thi3; Pslxiv 2

Neh xii 24; 2 Mc
x 38

Coli 15, 16

Ps xxxv 10

Job v8

5. wall og; Fa
cxlvili 4, 3;
Xxxii 6

19 Ps cxlv 6; Heb
xii 22, 23
ai 3 Cor xiv 33;
Apoc vi 9
22 1 Pet iii 22; Col
i 16
24 Isvi 2, 3
29 2 Peti17
32 Isvi3
51. 2 Mt xxig
6 1 Timii7
8 1 Cor viii 6
9 1Coriitlo
11 Ps xlvi 3
12 Geni 26; ii7
15 Nehix17
17 Mt xxi 37; 1 Jo
iv 9; Gal iv 4
21 Bar iii 37
24 1 Cor xi 23
25 Ephv2; Jovi 51
27 Lk xxii 19
28 Mt xiv 19
29sq. 1 Cor xi 24;
Mk xiv 22; Mt
xxvi 26
52. 2sq. Mt xxvi 26;
Lk xxii 19;
1 Cor xi 24, 25
7 1 Cor xi 25
8 Mt xiv 19; xxvi

27, 28

53. 2

54.17

56. 5

57. 11

Index

Lk xxii 20

1 Cor xi 25, 26

1 Cor xi 26

Mt xxiv 30; 1 Pet
iv 5

Rom ii 6 ; Joel ii
17

Ps cii 10

Bar ii 27

Col ii 14

1 Cor ii 9

Am v I5

Ps lxxviii 9

Ps13

Ps ciii 30

Joi 33

Mt vii 25

Mt xvi 18

Mt xiii 41 ; vii 23

Mt xxviii 20

Acii 38; Gal iii 5

2 Tim ii 15

Ps xxv 6

1 Tim iii 13

Ps xxxiv 2

Ps lxvii 31

1 Tim ii 2

Lk vi 18

Neh v 19

Ps lxiv 6

Ps Ixiv 12

Ps cxliv 15, 16

Lk i 70

Heb xii 23

Lk i 28

Lk i 42

Heb iv 16

57, 13 — 58, 5=95. 32

13

14
16

17
18
19
23

Num xvi 22; xxvii
16

Mt xxiii 35

Ps cxivg; Mt xx
2r

Lk xvi 23

Is xxxv 10

Ps iv 7

Ps cv 47

58. 19—59.9, 28-314 =
99, 28

196 2 Cori3

2 Jer xxxix 19

23 Jobv8

24 Rom ix §

25 Ps xcviii I

28 Dan vii Lo

30 Neh ix 6
59.28 Heb iv 16

29 3 Childi5

30 1 Timii7
Ps lxxxiii 2

11 Ephvill

12 Jasii7
60, 30 —61.5 = 100.32
61. 2 1 Thv 23

14 Philivg; 2 Jo3
61. 22-29 = 137. 31

22 Islvii15; Acxx ©

32
24 1 Pet i 16 ;
62. 4 1Corviii6; Phil ©
ii 11
6 Gali5
216 Mt xxviii 19
26 Joi 29
27 Jovi5i
31 Joir4

33 I Petiv 11
68. 2 Ps xxii I

5 Ps xxxiii 2

9 Peer
19 Is vi6,7
27 Ps xxxiii 9
334 Lk xv 18, 19
35 @ Ps xxxiii 9

64.12 Lkii14
15 Ps lvi6
27a Ps lxx 8

28 Ps exxv 2
346 Ps cxii 2 {
64.38—65.146 =351.15
65.25—66.126=104.27 ©
66. 5 Psiv7 ;
67. 2-8 =105. 17
67. 2 Danix 4 Thd.
3 Dt vii 19

Biblical Quotations and Cross-References

4 Ps xxviii 11
6 Joxvii3;1Jov
20; 1 Thig
10 Ps lxiv 2
17 Col iii 15
19 2 R iii 21
21 Micivs
25a 2 Cor iii 18
b Ps lxxxiii 8
68. 16 Prov iii 6
68. 11-22 =143. 11
69.20 Ps cxviii 27
70. 3 Zech iii 3
1r Psxlv3
14 Ps xviii 39, 40
18 Rom vi 13
tg Acix 15
23,28 Ps xviii 34-36
32 Ps cxxxii 9
40 Psxxxvig; Joig
71. g Is liii 7, 8; Ac
viii 32
ir Exxv1y7, 18
16 Jo xix 34, 35
17 Jo xxi 24
35 Ps xxxi 3
72. 20-24=270, 46
20 Hebx 22

23 Rom xii1; 1 Pet
ii 5,2; 2 Thii
13
26 Ez xxxiii 11
73. 8 1 Petitg
to. Rom xiilI
74.16 Hab iii 3
32 Isliii 2
38 Num xvi 48
75.30 Ps xxxiii I
34 Ps cxvii I
77.11 Psecxlv1t
23 Isvi3
78.27 1 Cor iii Io
79. 5 Psli4: xcvi 8;
lxxxiv 2; v 7;
C3
34 Ps cxviii 26
80. 26 Heb iii 1

28 Hebi3

81. 4 1 Petir2
82. 33- Rom xii I
83, 23-27 = 43, 12
25 1 Cor xvi 20
84. 11-14 =44.7
13. Is xxxiii 5; Lki
48
84. 24—85. 3=46.27)
85.13 2 Cor xiii 14
85, 28—90. 10= 50, 12
—55.3
86. 4 Jer viii 2
87. 1 Jovi51
2-6 Lkxxii1g; Mt
xxvi 26; 1 Cor
xl 24

11-16 1 Cor xi 25;
Mk xiv 23, 24;
Mt xxvi 27, 28;
Lk xxii 20
20 1 Cor xi 25, 26
34 Ac xvii 31
90.13 Ps xxviii Io

19 Ps xxv 6; lir
21 Ps cxxx 3, 4
Rom v 20

31 Pslxv 11, 12

32 Ps cxlv 15, 16
92.12 Ps xxxv 2

17 1 Timii2

23 Ps xxxi 3

93.17 Heb xii 23
24 2 Thiir3
94.30 1 Timvit12
31 Acix 15
35 Romxivio;1Jo
ii 28
95.17, 32 Num xvi 22;
xxvii 16
95, 32—96. 23 = 57.13
—58. 5

96. 2 Ps cxliii 2
97. 2-5 =337. 28-32
2 2Jo3; Titii 13

15 Apoci7
16 Jo xix 34
18 1 Joii2
22 2 Thii13

557

27 Coli 20
32 1 Corxv4
98, 84sqq.cp.239,31sqq.
26 Is xl 12
99.12 Joi29
99. 28—100. 3=58.
19—59, 94, 28-31
100.12 Apoc xvi 7
13 1Corx13
100. 32-35 = 60. 30
103. 38 Tit ii 13
104. 4-6a=298. 26-29
104. 27-36 =65. 25 4
34 Colit2
105. 17-22 = 67. 2
17 Dan ix 4;
exliv 5
106.29 Jo vi 56, 47, 54
107. 6 Ps exvi 11-13
22 Galiii27;Joiii5
108.17 Joxiv2; Mt viii
II
109. g Heb xii 23
37 Ps cxlv 15
113, 14—114. 11=147,
20: 202. 20
14 2 Cor i 3; 2 Pet
ii 20; Tit ii 13
18 4Rvi6; Dtx8;
Ps xxiii 3
Ps cxxxix 9; Xxx
20; Mt vi 13
Io I Petiv it
23 Gen xv 2; Apoc
xv 3; 2 Cori
3; 2 Petii 20;
Tit ii 13
25 Wisd viii 7
26 2 Esd viii 31; Ps
XXxiv 2
28 Jerxxxvi7;1Tim
ii 2
32 1 Petiv ii
115.6-18 = 121.14:129.
33: 160.26: 171.
24: 224. 20
6 see I14. 23
Ir 2.Timii 15

Ps

114. 6

Rom xvi 20
1 Pet iv 11
Lk ix 2
Mk xvi 15; Mt
ix 35
2 Mtx1
3 Gen ii 7; Jo xx
22, 23
2 Cor vii I
Ac xiii 10; 1 Tim
i 5
14 Ephva2
18 1 Petivil
116. 26 —117. 3=365.

Heb iv 15
Mt ix 35
Mt x1
Ps xiii 3
Eph i 18
Jas i 22
Mk iv 20; Mt vii
18
2This5
Ps lxxviii 8 (3
Mac ii 20)
Is vi 3; Ps xli3
Jude 24; 3 Child
30
118. 26-29 cp. 359. 34
119. 5 Rom ix 5
119.17—120.54=126.
26: 127. 10, 19,
23, 27: 128. 8: cp.
157,11: 221, 6
186 Ps cii 4
30 ©6Gen viii 22
120. 46 Wisd viii 7
8 Ps xciii 13
11 Jonah iv 11, 2
15 Is xxxvii 35
24 Acxvil7
28 1 Petivit
121.1—122. 7=160. 3:
223.17
5 see 114. 23
7 Col iii 15
18 2 Tim ii 15

118. 9
26

Index

29 Num x 35
32 Num x 36
122. 5 1 Petivii
122. 18-26a=377. 9:
379, 2
194 3 Maciig
206 3 Mac ii 2, 7;
1 Chr xxix 10
314 Is lvii 15; Ps
xlvi 3
35 6 Ac xxiii I
364 2 Cor vii I

123. 6 Gen xxxii 20
' 15 Rom xvi 16
17 Gen xv 2; Apoc
XV 3
22 Acii 38; xxiii 1;
1 Timi5
23 Rom xvi 16
24 1 Petiil
25 1 Peti1tg;1Cor
xii 13
26 Eph iv 3; Col iii
14; Ephiv4,13
33 Malirr
123. 33—124. 4=36. 7
124. 1 Ephva2
2 Ps lxiv 2; 1 Tim
. izpr
124. 22 =148.8: 204.10
23 Hebiv 14
24 Jovi51; Ps Ixx
21; cii 4
25 1Peti1g; Jovis1

26 Ps xxx 17
125. 9-17 =50. 2-10

27 — 169.13

21 2 Thi 3; Ps lxiv

22 23 XxxilI

Jeri6

23 Neh xii 24; Ps
Ixxviii 13

25 <Apoc xiv 7

26 Ps exlv 6; Neh
ix 6

27. Apoc xiv 7; Ps
cxlv 6

-| 127.

125.29 —126.2cp.51, —
13-19
Gen ii 15 q
Wisd xix 22;Neh —
ix 17 :
Wisd ix 1; Joig
Rom xii 1 %
7-10 Malitt a
14 Ps lxxi 8
16 Col iii 15
19 Pscxx 8
21-3 Heb vii 2; Is ©
xxvi 12-14
Ps cii 4
Psxxxviii rt; Mt —
x I
Lk xiii 11
Lk vi 18
Ps exlii 10; cxlv —
7,8
3 Judith ix 11
9 Psev4
Ps ciii 30
Ps xiv 11
Ps ciii 30
Ps lxiv 11
Gen viii 22
Ps lxiv 11
Ps lxiv 12
Ps Ixxi 4; cxlv 9g —
Ps v 12; Ixxiv I
3 Ps cxliv 15
4 Ps cxxxv 25
5 Acxiii52;xiv17;
Jer xv 16; 2
Cor ix 8

8 1 Tim vi 15

Wisd viii 7

2 Esd viii 31

Ps xxxiv 2

‘Ac ii 30

Is xl 2; Jer xviii —

20 4
1 Tim ii 1; Jer

XXxXxvi 7
Lk i 7o
Heb xii 23
Ac xvi 17

29
30

126. 2

26
27

128. 2

Biblical Quotations and Cross-References

30 «6Lki 28
129. 7 Ps cxxvii §
129. 11sqq.cp.1'70. 5sqq.
12 Mt xx 21
13 1 Coriig
16 2This5
18 Colit2
129. 20-32 =170. 37
25 Gen iv 4; Mt
xxiii 35
28 Lkito
29 Ac x 3, 4; Mk
xii 42
1 Cor ix 25; Joiii
12; 2Coriv18
129.33 sqq.cp.171.24sqq.
130. 6 2 Tim ii 15
16 Isxlvi 8
18 Ps cv 46
20 Ps cii 4
21 Psl3;Jerxviii23
130. 27 —133. 31=174.
23 — 178.16
28 Romxvi20;2Th
ii 9
Ps lxxx 15
Rom xvi 20
Num x 35
3 Ps xxxix 15
5 Genxlix26;Num
x 36
131. 10-12 = Clem. R.
1 Cor 59 § 4
Ez xxxiv 16
Eccelus xiii 21
Ac xvi 17
15 Ps xxxviii 9
Ps lviii 17
Eph i 21
Dan vii 10
Heb xii 23
Hab iii 2; Apoc
iv 6
26 Is vi 2, 3
131. 28-—-132.1=50. 26
132. 2 3 Child 30
12 2 Timito; Tit
ii 13; 2 Petii2o

31

15 1 Cor xi
— Ecclusl15
Gali 4; ii 20
1 Petiv 1
Mt xxvi 26
Mt xiv 19
Lk xxii 19
Jo vi 11
1 Cor xi 25, 26;
Mt xxvi 27, 28
3 Mtxiv 19
Lk xxii 20
1 Cor xi 26; Gen
xv 2; Apoc xv
3; Ps lxvii 15

233

16
17

133. 2

28 1 Cor i 7; Ac
xvii 31; 1 Pet
iv 5
29 Rom ii6
30 Joel ii 17; 1 Chr
xxix 14
133. 31—134, 32=179.
5—180. 12
32 Ps cxliii 73; cili
30; 3 Rviii 39
33. Jo xv 26
1384. 1 Jo xiv 26
3 «1 Corxiii
4 Psl2o
6 Joxv 26
17 Mt xxvi 28
18 Ecclus 1 15
25 2 Timitio
27. Mali11;Isxxv1;
Mt vi 9; Ps
Ixxi 14
135.11 Ac iii 15
13 Job xvi 18
14 Is lvii 15; 1 Pet
i12
15 Ps Ixx 20; Is lvii
15
20 Ephi18
21 1 Thv23
135. 31—136. 2=59. 28
31 Heb iv 16
32 1 Timis5
136. 1 1Petir7; Mtvig

559

11 Apoc xvi 7; Mt
vi 13
13° 1 Corx 13
15 Lkx19g
187. 2 Gen xv 2; Apoc
xv 3; Ps lxxix 2
14 1 Thv 22
18 1 Petiv 11

137. 31—138.6=61. 22
138.20 Pscli

139.29 Ps xli2

140, 16 4=396. 30

166 Ps lvi 6
141. 9-2946=342. 16a
142. 2 1 Petivir
12 Mt xii 29
23. Ps Ixiv 2; Apoc
vii I2; v 13
27 Ac xvi 36
29 Mic iv 5
148. 2 2 Cor xiii 14
3 Acii 38

8 Ps exii 2
143, 11-26 =68. 11
12 Acii 38
25 Rom ix §
144. 4-17 =197. 15
4 Aci24; Islviirs
8 Eph viig; Jude
24; 3 Child 31
9 Ps liz; Lk xviii

13

10 Heb iv 16

11 Lk xxiv 49

12 Ephig

13 Ephv2
144. 20— 145, 6=316.

lla
145. 3 Ac ii 38
8 Psli7, 8
12 Ps xxvi 6

28 a Ps lxxvi Io
146. 7-26 a=201. 17
147. 4—148. 5 =202,11
cp. 113.14
14 Psivi
29 2 Thiig
34 Lk x19

560

148. 8-24= 124. 22:
204. 10-26
8 Jude 4
148. 32—149. 35=205.
7: cp.115. 36sqq.
149. 4 Is lviii 6
150. 6—151.36=210.8
86 Jer xxxii 19
21 Hebviig
151.27 Num x 35; Ps
Ixviii 1
Num x 36; Dan
vii Io
152. 76 Canti3
9 Maliir
14 Pscxli2
158. 2 1Thv28;2Tim
iv 22
9 2Jo3
153. 12-29 = 212.14
12 Ecclusi 25; Job
xli 22
Eph vi 19
Ac iv 33
1 Timi 13
Ac ix 15; Gali

33

13
14
15
16

17
18 Mt iv 23
24 Ac ili 15
25 Gal vi 14
37 £ Joi 18, 17
153. 37 — 154. 2=214,
30
154. 4-15 =215. 15
4 Ephvitg9
5 2Coriv4
6 Eph iii 7, 8
14 Ps Ixxx 14, 15
154.19-34 4 = 216.20-32
29 Lki75
155. 5-7 cp. 216. 4
5 Acxii24; xix 20
155. 11-22=218. 2
155. 25—156. 10=219.
14
26 Mt xiii 17, 16
156.19 Ps lxv II, 12

Lndex

157. 2—158. 3=220.

30: cp. 119.174
2 Ps Ixxxvi 15
7 Mk iv 20
12 Ps ciii 4
2m Ps xxxvi 7
34 Lki4
37 Tit iii 5
158.14 Wisd xi 26
20 Col iii 5
158. 34—159. 31=119.
17a
160. 5— 161. 30=121.
1—122.3: 223.12
19 Heb vii 2
20 Is xxvi 12, 13
38 2 Tim ii 15
39 Micviir4; Lki75
161. 7 Ephv2
9 Rom xvi 20
25 Num x 35; Ps
Ixviii I
Ac iii 15; 1 Tim
i17
168. 1 Phil ii sro
163. 11-13 = 227. 25 sq.
18 Rom xvi 16
28 Hebxir
29 Rom xii 1; 1 Pet
ii5; Hebix7
Rom xvi16;1Cor
xvi 20
164.12 Heb xiii 15
164. 14-25 =125. 6-17:
228. 3-14
164. 27—169. 13=125.
21—129. 3
30 Ps ciii 22
31 Lk ii 37, 38
167.33 1 Cor xii 7
168.22 Ps civ 30
32 Ps lxviii 30
37. I Timii 2
169.26 Jasii7; Jer xivg
29 2 Tim ii 15
170. 5sqq.: cp. 129. 11
sqq-
9 Lk xvi 22, 24

162. 38

36

Io
12
15

Ps xxiii 2
Is xxxv 10
Titi2
16 1Coriig
23 Job xiv 4, 5(Ixx) |
34 Heb xii 22
170. 37—171.15=129.
20-32 ,
171.11 Ps cxliv 13
171. 24-35=160. 28:
cp. 129. 33 sqq.
172.19, 30 Mt vi 13
173.10 Eph vi 16
26 Phil ii 12
33 Pr. of Manas.
174. 23—178. 16 =130.
27—133. 31
178. g Ac xvii 31
Io Rom ii6; 2 Cor
v Io
Ps li 1; ciii 10
Jude 24; 3 Child
31; 1 Chr xxix
14
3 Child 19
Dan xii 2; Wisd
ix 4
Ps li x1
Mt xxv 12
28 Jerix1
30 «~Ps Ixxix 14
179. 4-9 =53. 14-19
179, 9—180, 12=133,
32 — 134. 32
180. 2 Rom xii 9
Ir Isli8
180. 19—181. 2 cp. 190.
37—191. 3: 234.
15-20
181.15-23 Ephi 5-7, 3
Jo xi 37
Eph i 18
1 Cor v 8
3 Child 31
Is vi 6, 7
I Cor xi 34
5 1 Corxi 27
7 2Corivi17

13
15

24
25

26
27

Biblical Quotations and Cross-References

14 Lk xi2; Mt vig
24-29 cp.136.11-17
25 1 Corx13
27 Eph vi 16
Ir 2 Tim ii 14
16 Eph vi 24
183. 22—184. 12=235.
29
25 Mt xvi 18, 19
33 Joi29
184, 1 Ps Ixxxvi 15
9 2 Tim iv 18
184. 31—185.15=238.
22
185.12 1 Cor xv 52
185. 20 — 186. 4=240.
17 — 241, 21
346 1 Peti17; Mt vi
9, 10
186. 14 Mt vi 13
Ir Ps cxviii 26
22 Amviii 10(1 Mac
i 39)
1 Cor xi 34
Eph i 3
2 Pet ii 21
Eph i 4
Ps cxix 18
Ephi4; Gali 4;
1 Tim iv 8
3r I Peti4
189. 6-16=125. 7-17
189. 19-23 = 228. 17-21
1g Apoc xi 17; Mt
iii 17
20 Hebi; Acvii 35
21 Isix 6
22 Hebi2; Joi3
189. 23 — 190. 2=231.
6-12
190. 1 Joi34
2 Mti20
190. 2-8 = 232. 6-12
8-12 1 Cor xi 23-
26; Mt xxvi 26,
27; Lk xxii 19
190. 14-18 = 233. 5-10
190. 18-23 = 233. 26-29

183.

27
22
24
25
27
29

187.

21. Eph iii 21
34 Isli8; Ephiii21
190, 37 —191.11=234.
15 — 235. 3
191. 16-25 = 235. 14-23
18 2 Chr vi 21
19 Ps xvii 6, 1
21 Ps xx6
23. Lk xvii 5
198. 8 Lk vii 50
195. 6 Ps xii 7
13. Ps vii 10
17 Mtvir3
18 Ps cxix 116
27 Wisd‘ix 1-3
31 Pslito
35 Ps cxiii 6, 7
196. 3 Is lvii 15
4 Heb ix 19, 21
¥ @ Petts
28 Ps xcix I
30 Ps cxiii 6
31 Hebx 20
39 Heb xii 29
41 Ephi18; 1 Pet
iii 10
197. 1 1 Pet ii rr
197.15—198.11=144. 4
198.14 Lki 35
Phil ii 12
Phil iv 7
Rom xv 33; 2 Cor
xiii 14
Heb ix 4
Jo vi 33
199. 2 Mt xvi 16
200.25 Is vi6
201. 17-33=146. 7a
22 Ps cxvii
202. 7— 203. 13=146.
35
204. 10-26=148. 8
204. 30—205.5 = 46.276
205. 7 — 206, 17 = 148.
32
208.10 Ps ciii 4
26 Eph ii 20
31 Phil iv 3
00

561

(33. see p. Ixxvi 10
209.29 Ps Ixvi 13; xlv 9
30 6Pscxli 2
210.8—211,.16 =150.54
210. 8 Apoci17
Ir Apoc iv 8
I2 Jo xx 19, 26
32 JoxilI
33 Mt ix.36
212. 4 Hebix4
8 Rom xv 16
212. 14-30=153. 12
32 I Cor xvi 22
218.25 Jasii7
214. 11-22=210. 8
214. 30-36 =153. 37
215. 15-31=154. 4
21 Colitz2
216.11 Is vi3
216. 20-32 =154, 194
217. 34 Isvi3
218. 2 Isvi3
23. Lki 28
27 Lki4e2
219. 14-33=155. 25
38 Ephi3
220. 30—222.4=157.2
32 Ps Ixxxi I, 2
14 Lkxvi17
18 Ex xvilI
Ps cxi 6
Mt xxiv 35
Mk iv 9
Jo iii 36
Is vi 3
Joir
Joi
223. 12 —225. 30=160.
5
226. 5 Joxvii 5
8 Joi3
32 Ac xx 26
227.11 Wisd ii 23, 24
17 Lkii14
23 Rom xv 16
228. 4-14=164. 15-25
228. 17-21=189. 19-23
229, 2 Lkx1;1Corxv6

222.

562

230. g Ps xxviii 10

20 Mt ii 16; Apoc

xiv I

22 4 Mac viii-xii

231. 6-12=189. 23 —
190. 2

12 Dan vii 10

19 Isvi 2,3

29 3 Child 31
232. 6-12=190. 2-8

g 2Timito

12 1 Cor xi 23; Jo
xviii 2

18-35 Mt xiv 19;
xxvi 26, 27;
Mk xiv 22-24;
Lk xxii 19, 20

37. 1 Cor xi 26

233. 5-10=190. 14-18
233. 26-32 = 190. 18-23
36 Ps exiii 23 cxviil

26
234. 15— 235. 3=190.
37—191, l1

235. 14-23 =191. 16-25
235. 29—236 24 =183.
22
237. 1-12=184. 4
288. -3. Pslit
238. 22—239. 13=184.
31
239.15 Mt viii 8
17 Psli4
239. 31sqq. cp. 98. 7/sqq.
240. 19-274 (see corri-
genda)=185. 20-
33 a
241. 8 Isvi3
241. 8-21=185. 270
26 Ps Ixxi 7
242. 26-36 Ps cxlv I, 2;
Mt vi 9, 13
243. 2 Pscxlv 21
243. 11-17 = 192. 10-16
244. 2 Num vi 24-26
5 Ps xxviii Io
6 Ac xx 28; 1 Peti
19 .

247.
248.

249.

250.

251.

252.

258.

254.

255.

256.

| 258.

261.

Index

Lk vii 50

Ps xxix 10
Lk x 19
Psi2

Ps xlvi 7

Ps exliv 15
Lk ii 14

Mt vi 9

Ps xl 2

Is vi 3

Ps cvii 3

Ps xcii 13, 14
Ps exliii 2

Ps xxvi 6

Is vi 3

Ps cx 4

Heb iii 1

Ps iv 4

Ps cxlvii 3
Ps xli 13

Ps cvi 46, xli 13
Jo xix 34, 35
Mt xxviii 19
Lk ii 14

Is vi 3; Mt vig
Ps xli 13

Is vi I

Ps xxvi 8

Ps Ixxix 14
Ps xlv 7

Ps xi 4

Jo xi 25

Ps xxvi 6
21 Psxli 13
Ts vi 3

Ps xlvii 5-8
Ps xli 13

Ps evi 46; xli 13,
Heb i 3

Jo viii 12

Jo xii 3; Lk vii 37.

Ps cxxxili 2

Ps lxviii 32-35

Ps xlvii 5

Ps xviii 10; lxviii
18

Lk xxiv 50, 51

Ac i 9-12

267. 4

Lk xxiv 49, 53
Aci8
Mt xxviii 19
Ac xix 5
2 Cori 3
Eph ii 4
7 Ez xxxiii I1
Ps xcvi 11
1 Tim vi 16
1 Tim iv Io
Lki17 .~
4 Titi 14
Ps xxvii 15
Apoc v10;1Tet —
ii 9
4 2 Pet iii9g
17 Col iii 14
32 Ps Ixxix 14
Ps Ixxix 14
Ps xl 1
Ps xxii 26
Ps xli 13 q
19 Pscvi 46; xli13 —
269. 3 Pscxlvi
22a Ps 1xxxvii
lxxxiv I
34 Psxlir3
270. 3. Ps Ixxix 14
2'70. 4-12 6='72. 20
11a Mt xxviii 20
146 Pslxxxvi5; ciiig |
164 Ps lig, 1

266. I

3°
268. 3
13

1

32 Colils5
34 Heb xi 3
271. 3 Joxv 26
29 I Timii4
36 Rom xii tT
4t Mt iii 17 ;
272. 5 1 Timiv5; Rom ,
xv 16 4
273. 25 Hebxiii15 (Hos
xiv 2) 7
274. 2 Heb iv 16
33 2 Thii 13
281. 33 Ps Ixv 11, 12
282.16 Jude 2
236 1 Joiv 17
283. 4 2 Cor xiii 14

Liblical Quotations and Cross-References

12 1 Chr xxix 18
-24 Romxiir; Hebx
22
26 1 Thvis
284. 1 Dan vii 10; Heb
xii 22
3 Psciv4
7 Isvi3;Apociv8
14 Mt xxig
23 Jer xxiii 24
24 Eph iii 14, 15
25 Joi3;1Corviii6
27 Isvi5
29 Gen xxviii 17;
XXxii 30
285.12 1 Cor xi 23-25
38 Apocxvi7;Pslit
286. 2 Psciiito ~
4 2 Thii 13
43 Joel ii 25
45 Ps xxxv I9
287. 5 Joxvii3; Psxxxiii
8; Ixxxvi to
9 Ephi6
21 Mt xviii 20
37. Apoc xv 3
288. 2 Ac xx 28; 1 Pet
i 19
3 2 Cor iii 18
17 Psxlvig
18 Ps Ixviii 30
Ig 1 Timii2
22 Mt xi 25
27 Ps Ixxix 13
289. 4 Ps xxvi 6
290. 2a Lk xxiv 39
9 6 Jo vi 51, 50
20a Ps xli 13
236 2 Cor ix 15
2938.17 2 Cor xiii 14
286 3 Child 29, 30
30 Ps ciii 10
31a1 Timis
326 Ps lit
33°" SébF 39
294. 5 1 Timii4
7 1 Cor xv 23
18 Rom vi 23

295.21 Col iii 15
28° Lk xi 2; Mt vi
9-13
36 1 Timis
37 2 Cor iii 18
38 Lk xi 2

296. 10,18 Apoc vii 12
297. 4 Pslxviii35;xlvii2
5 Ez iii 12
10 Ps xlvii 5, 8
Ig Acig
298. 26-290 = 104.4-6a
299. 7 Lk xxiv 49

37 « Timii7
40 Mt xxv 6
301. 4 Mtxxv6
15 Eziiir2
34 2Corix 15
303. g Ps xli 13
It Ps cvi 46; xli 13
23 Ephi3
29 Jo vi 53, 56
304. 1 Jovi54; v 24
309,8 —310.7¢@= 41.25:
419.9
8 Ps lxvi 7; Rom
iii 25

9 1Petitg;Jovis51

12 Galv-iv 4; Ac iii
26, vii 35; 1 Jo
iv 14
310.12 Mk xi to
18 Pr. of Manas.
21 3 R viii 28, 29
23 Gen xxiv 12
28 Pslxiv 2; 1 Tim
i17
311. 4 Ps xxvii 9
9 Ps xxv8
12 Ps xxvig
13. Ps xvi 7
15 Mt vi13
24 Mt xviii 20, 19, 5
28 Ps xix 6
29 I Cor xii 7
31 Heb x 26
312. 15-214 = 32.16
312. 26 see 310. 28

002

563

28 Ps exviii 12
313. 4,5 Is lvii 15
to 6Wisd i 14

12 Wisd ii 23; Gen
i 26, 27
15 2Chrito
21 Jude 24
25 Isvi3
27 Ps viii 3
314. 3 Lki 74, 75
6 Lki7o
12 Is lvii 15
17 Jeri6; Pslxxxiii
9; xxvii 9
18 Rom xv 13
315. 1 Psl3; Neh xiii2z2
‘12 Psii4; cxiis
15 Galiv4;1Joivg
19 Mtxi 30
22 Titiiis5; Ps xxxi6
22 Tit iii 5
25 Colito; Joxvii3
316. 11-29a=144, 20:
197. 30
316.11 Apoc xi 17; Ps
Ixxxiii 9
12 1 Tim iii 16
16 Hebix 7
17 2Cor iii 6;Lk iv

14; Romxv 13

Ig 2Corivi;1Tim
ii2

20 Jude 24; 3 Child
30; Hebv7

22 Heb xiii 15

23 1 Corxii6;2Cor
iii 6

Heb ix 7; 1 Tim

i12;2Corivi

24

25 Lk iv 14; Rom
xv 13

27 Philiv. 18; Rom
xv 16

28 1 Pet ii 5; 2 Cor
ii2

29 1 Cori2; Wisd
xix 22

317. 1 3 R viii 34

564
2 Ps Ixviii 14
5 Ps lxiv 2; 1 Tim
i17
10 Pscii4
II Jude 24
12 3K viii 28
13 2Corviil
14 3 Child 30
17 Lk iv 14; Rom
xv 13
18 1 Timi12;2Cor
iv I
19 Eph vi 19
2x Colig
25 1 Esdv4o
27 2This5
318. 4 1 Pet ii 11; Tit
iii 3
Y Ps xxiii 7
15 Job v 8; 2 Chr
xxix II
19 Zeph iii 15; Joi
49; Is lvii 15
21 Ps xxiv 16
22 Mt xxv 30; Lk
xvii 10
23 2 Cor iii6; Lkiv
14; Rom xv 13
29 Ps cxilii 7
30 Wisd ix 4
319. 6—320. 16a = 47.
166
6 Am iv 13
7 Heb xiii 15
8 PsxviI
9 Psix 1; vilo
Ir 1 Timit2;2Cor
iv I
12 Lk iv 14; Rom
Xv 13
13. Hebvi;1 Petiis
15 2Coriii6; Heb
ix 7
18 Heb iv 16
19 Rom xv 16; 1Pet
ii 5
20 Neh xiii 22; Heb

x 29; Pscxliiro

$20.

821.

322.

323.

324.

14

Index

Eph v 2
Gen iv 4
Gen xxii 13
IR xi 15

Ps cxviii 68
Lk xii 42
Hos ix 7

Ps cxviii 12
2 Cor xiii 14

18-26 see 125. 9-17

Jeri6; 2 Thi3

2 Thi3; Pscii 22

Ps lxiv 2; cxliv 5

Jov 44

Wisd i 14

3Child15;Pslig

Rom xii 1

Heb x 26

Ps ev 2

Ps xxv 7

1 Cori2; Jobv8

Mt xi 25

3 Mac ii 2

3 Child 31 ; Wisd
ix 10

Dan vii 10

2 Cori3

Heb xii 22

Tit ii 13; 1 Tim
it; Is vi 2,3

Wisd vii 26

Jo xiv 8

Heb iv 12; 1 Jo
Vv 20

Ps liv 20; 1 Cori
30, 24; Joxiv6

Joig

Jo xiv 17

Rom viii 15

Eph i 14

Rom viii 23

Ps cxviii 91

I Pet iii 22; Col}

i 16
Dan vii ro
Is vi 2, 3
Mt xxi 9
Ps exliv 5

325.

326.

327.

Pscxliv 14; 2 Pet —

i17

3 Child 4, 7; Jo
iii 16

Gen ii 7; Job
xxxviii 14

Gen iii 23

Gen iii 19

3 Child 10

Ps cxxxvii 8

Lk i 78; Hebir —

2 Chr xxxvi 15
Esth ix 27

Gen v 22; Lki ©

yo; Apoc x7
Ac iii 18
Is viii 20

Galiv4;Ephi1o —

Heb i 2, 3
Phil ii 6
Bar iii 37
Phil ii 7
Phil iii 21
Rom viii 29
Rom vy 12
Joi 18

Gal iv 4
Rom viii 3
1 Cor xv 22

Coli10;Joxvii3 —

Tit ii 14
I Pet lig
Eph v 26
Rom xy 16

26

Rom vii 6
Rom vii 14
Eph iv 10
Ac ii 24

1 Cor xv 4
Ac ii 24
Ac iii 15

1 Cor xv 20
Col i 18
Hebi 3

Mt xxiv 50; Rom —

ii 6

Tit ii 14; Mt xvi |

328.

329.

330.

333.

12
19
-4
8

9
II

Biblical Quotations and Cross-References

4 MacxI

1 Cor xi 23; Eph
v2

Jovi51; 1 Corxi
23; Eph v 2

Lk xxii 19

Mt xxvi 26

1-3. Mk xiv 22

17, 18

21
22
28

Mk xxvi 26; 1 Cor
xi 24, 25

Mt xxvi 29

Mt xxvi 27

Mk xiv 24

Mt xxvi 28; Lk
xxii 20; Mk xiv
24

1 Cor xi 25, 26

Rom xii I

Dan ix 18; Tit
iii 5, 6

Ac xix 6

Jo vi 51

1 Cor x 17

2 Cor xiii 14

Eph iv 4; 2 Cor

xiii 14
1 Cor xi 34

Heb iv 16

Lk i 70

Heb xii 23

Rom xii 1

Heb xii 23

Ps iv 7

2 Tim ii 15

Ps lxxi 8

Ac xx 28; 1 Peti
19

Mt xxviii 20

Rom xii 1

Jo iii 12

2 Cor iv 18

1 Cor ix 25

31 Heb xi 38

1 Tim ii 1; Jer
XXXvi 7

2 Chr xxii 12

Ps v 13

Ps cxxxix 8

II
13
15

334.

13
15
18
335. 19
336.
14
27
29

337. 4
8
II

14
16
20

”, 11

Ez xxx 25

Ps lxxxviii 14

Ps xlvi 4; Ixvii
31

Is xl 1; Jer xviii | -

20

1 Tim ii 1; Jer
Xxxvi 7

Tit iii 1

Ps cxviii 68

Neh xiii 22

Ps exliii 13; Ez
xxviii 16; Prov
viii 21; Dtvi11

1 Thv 14

Ps cv 47

Lk vi 18

Judith ix 11

2 Tim ii 15

Ps13

Ps xxv 6

Ps cv 4, 5; cxviii
68

Ps lxiv 12

Ps ii I

Lk iv 14; Rom
xv 13

1 Thv5

Is xxvi 12

Rom xv 6; Ac
iv 32

337. 28-32 =97. 2-5

28

31
338. 8
II

14

18

19

22

24

26

27

28

339. 7
13

20

Phil ivg; 2 Jo3;
Tit ii 13

2 Tim iv 22

Ps Ixvii 21

Tobit xii 6

2 Cor vii 1

2 Corii2

2 Cor xiii 14

1 Cor xi 34

Eph iii 17

1 Cor vi 19

Apoc xvi 7

1 Cor xi 27, 30

2 Cor v Io

1 Cor iig

Heb iv 16

21
340. 13

17
18
20

24

341. 7

10
17
18
25
29
342. 6

565

1Peti17;Lkxi2

2 Cori3;1 Tim
i17

Wisd i 14

2 Tim iv 18

Col i 10

Mt xxvi 28 ; Rom
viii 28

2 Cor xiii 14

Dan ix 18; 3 R
viii 39

Ps Ixxix 3

Dt ix 26

1 Cor viii 6

Phil ii 11

1 Timit4

Ps xxvii 9

Ps Ixx 8

342.16—343.52=141.9

16
21
24
27
28
12
14
16
21
24
25
30
344. 6

22

24
345. 3

343.

346. 4

$47. I

Apoc xi 17

Prov iii 6

1 Cor x 16

Rom xii 9

Ecclus i 16

Judg xviii 6

Mic iv 5

Ps xxvii 9

Ps xxv 8

Ps xxvi 9

Ps xvi 7

Ps lxiv 6

2 Thess i 5

Rom xiii 10

Ac vi 3

Lk xviii 13

Ps lxvii 36

Pss cxl, cxli

Ps cxl 2

Ps lxvi 7

1 Tim ii 4

Jer xiv 9

Ps cxviii 135

1 Joiv 18

1Corvi15;1 Tim
ii 6

Ps xlvii 2

Ps cii 4

Mt xii 36

566
348. 1 Ps lxiv2; 1 Tim!
i17
6 Eph ii 4
8 Ps xxiii 7
tr Ex xl4; Lkii13
14 ¥§Thv5
21a Mt xxiv 29
23 Ps xxiii 7
31 Colii 3
349. 2 1 Timi 12

3 Hebdvi; ix7
5 1 Timi17; Job

7"?
16 Jovi 56
18 2Cor vi 16; Col
iii 16
19_ 1 Corvitlg
24 Heb iv 16
25 1 Petir7;Lkxi2
350.17 Ps cxii 5,6
351. 8 1 Cor viii 6

9 Phil ii 11
351. 15-25 = 64. 384
18 Ps xvi 8
1 Timi 14
Ps xxvii 9
8 Judg xviii 6
Mic iv 5
2 Tim iv 7
Ps Ixxiii 13
Lk i 49
Jo xv 26
Ps lxxviii 9
Mt vi 13
8 Is Ixiv 9, 8; Ps
CXXXV 24
Ps cxliii 7
Mt vi 13
Lk xviii 13
Is lxi 10
Ex xv 6, 7
Ps cxviii 73
Ps exxxii 2
Ps xvii 33
Ps xliv 4, 5
356. 2 Ps cxxxi 9
7 Ps xxv 6-12
Lk xviii 13

355.

— Lndex

Gal iii 13
Lk xxii 19
Me: vidi 32; 33;
Is liii 7, 8
Joi 29; vi 51
Jo xix 34, 35
Ps xliv 10
Mt ii 9
7 Psxciil, 5
Hab iii 3
Ps xvi 8
Ezra viii 31
I Jov 20
Lk ii 14
Ps117
Ps cxviii 126
2 Thiii 5; 2 Tim
ii 21
Lk xxiii 42
Ps117
Ps cxiii I-3, 5
31 Pscxl 5
365.16 Ps cxiv 1-3, 5
365.33—366.9 =33.11:

361.

362.

364. 6

116. 26: 421. 14
866.17 Ps cxl 5
29 Ps cxvii 1-4
868.17 Heb x I9
30 =Ps cxvii 26, 27
369. 2 Ps cxiii 3
10 1 Tim vi 16

22a Gal iii 27
36 Ps cxviii 68
25 Ps cxvii 26
30 3Child 32; Wisd
ix Io
31 Ps xeviii 1
371. 5 Ps cxvii 26, 1
19@ Ps xxviii 1, 3
371. 24— 372. 24=36.
15: 38.5
24 2 Coriv6
26 Ephi18
30 1 Petiirr
372.17 Ac iv 33
373. 6a Mk xii 30
12a@ 2R vii 27; 2 Chr
xx 6; Ps lxiv 6

370.

376.
377.
378.

379.
380.

381.
382.
392.
393.

394,

395.

396.

397.

398.

399.
412.

413.

414.
415.
416.
417.
418.

13 Psl3
14 Pscxl5
14@ Lk xxi 34
26 Lk xviii 13
3t Ps ecxxxili 2
37. Ps1l 20, 21
14 Lki35
18 Lki 75

3a see 37. 4-6
28 Ps xvii 2, 3
323 see 370. 30

7 Lk xviii 13
Ig Tit ii 11
17 Mt xvi 16
18 1 Timi 15
27 Lk xxiii 42
26 Isvi7
41 1 Timir4
12 Lk xxiii 42
19 Ps xxvii 9
23 Lk iii 22 »
30 6Ps lvi6
29 Gen xii 3
30 ©6Ps xxvii 9

1 Ps xxv 8

2 Ps xxvig

3 Psxvi7

5 Jasir7
Ps exxviii 8; Job

XXix 13

8 Lk ii 29

84 Ps cxxxii 9
I1a1 Tim vi 16

34 Ps civ 2

4 Bar iii 37

7 Heb vi 20
13a Ps xciii 6; civ 1
16a Eph vi 14
456 Eph vi 17
46 Lkx Ig

6, 384 Is lxi to

3 Ps xxvi6
27 Ps xiliii 4
31 Geni2

I Romiv 25
Io Rom viii 26
14. Ephi18

419. 9-264=309. 8a

Biblical Quotations and Cross-References 567

27-30 =360. 7
33-39 =359. 34
420.21 Zech ix 9
421. 9 Mkxi1o
421. 14-19=365. 33
385—422.356 =310.
16—312. 9
422. 8a Ps xciii I
423. 5-134=368. 6
26 — 424. 184 =
313. 4a
424. 21-275 =373. 5d
236 Ps lit
425.10 Pslit
25 Ps lxvi
31 Ps Ixv 4, 5,1
426. 3 Ps Ixxxv I
428.13 1 Timils
429.10 Pslit
32 Philiv 7
34 Joiv 23
430. 15— 431.
318. 4
23a Is vi3
36 Dan vii 10
431.16 Ps xix 5

120 -=

431. 21— 432. 26a=

~377.9: 379. 2a

Is Ixii 10; Ps
Ixviii 33

Hab iii 3

Ps xxiv 7—-I0

Ps cxviii 26

Ps xxvi 6

Rom xvi 16

Col iii 14

2 Thi3

1 Tim vi 16

Is vi 3

Mt xxi 9

Mt xxvi 26

Mt xxvi 26-28;
Lk xxii 19, 20

1 Cor xi 24, 25

2 Tim ii 15

Heb vi 9

Tit ii 13

Dt xxxii 4

1 Tim vi 15; Ps
lxxxiv 8; 1 Tim
i17

Eph i 3

432.
434. 6

435.21
436. 3

437.1

440. 29
443.35
444.16

446.

32 Ps xxxvi 9
447.13 1 Cor viii 6
14 Phil ii 11
448. 7-18) =392. 32
86 2 Chr vi 30
449. 19a Col iii 16
246 Mt xvi 16
26 Joi 29
450. § Ps xxxiv 8
4 Ps cxlviii 1, 2
176 Jo vi 54, 51
451.24 Jovi56
452. 2 Cor iii 18
453. 1 Ps xxxiv 8
Mt xxvi 26, 27
Joi 29
Rom ix 5
4.53. 32-36 =396. 3,2,19
454.276 Ephi4 —
38 Joxiv 2
455. 22-32 =397. 29
34 Ps cxiii 2
456.23 Jasity7
457.8,9,15-17 =399.34a
12 Lk vii 50; 2 Th
iii 16

GLOSSARY OF TECHNICAL TERMS

Rite or liturgy is referred to with a capital; thus ‘ Byz.’=Byzantine rite:
language is referred to without a capital; thus ‘slav.’= old slavonic. Where
a rite or liturgy includes but one language, reference is made only to the rite or
liturgy and the language is to be understood; thus ‘Syr. Jac.,’ ‘ Nest.,’ ‘Abyss,’
mean severally the Syrian Jacobite, the Nestorian and the Abyssinian liturgies, each
in its own language, syriac or ethiopic. Where several languages are included in
a rite or liturgy, they are given in succession after the name of the rite or liturgy,
which is not repeated (and it has not seemed necessary to label greek words): thus
‘ Byz... arab... slav... ’=the greek, arabic and slavonic of the Byzantine rite.
S. James and S. Mark have been so assimilated to Byz. use that they are generally
included with Byz., and the Syr. Jac. and the Copt. liturgies are then treated as the
norms of the Syrian and Egyptian rites respectively, and syriac and coptic are
assumed to be their leading languages. Except where it is otherwise noted,
Chaldaean usage and terminology may be assumed to be identical with Nestorian,
but this has not always been verified and by way of precaution ‘ Nest.’ has been
used rather than ‘Persian.’ Only illustrative references are given. Cp. Clugnet
Dictionnaire grec-francais des noms liturgiques en usage dans léglise grecque
Paris 1895: Maclean Last Syrian daily offices Lond. 1894, pp. 291-301.

A. Eneuisu &c.

Abba (from syr.=‘ father’: Egypt.,
greek in copt. lit.; copt., sounded anda ;
eth.): title of monastic saints(cp. 485.31)
and of prelates.

Absolution or Penitence, Prayer
of (Egypt.): (1) ¢o the Son, before the
lections, 148, 205, cp. 115: also1g4. 9:
(2) to the Father, before communion,
183, 235-

Agape (dyamn Jude 12): a common
meal (€pavos) originally preceding the
eucharist and with it in effect, if not in
intention, reproducing the Last Supper
(xupaxdy Seinvoy 1 Cor. xi. 20). The
two were generally separated by the
middle of the second cent., but the old
form survived in Egypt in the fifth cent.,
509. 49: and perhaps still the offertory,

the lavatory and the kiss of peace in
the liturgy are survivals of the agape.
Detached from the liturgy the agape
gradually died out: cp. 520. 49: 537.24.

Akmam (Abyss., 197. 42). See Vest-
ments 2.

Alelou Jaschou (‘alleluia of dinner-
time,’ Arm., 426. 1): the Alleluia (q.v.)
and its verse.

Alleluia cavadban Ps. civ. 35, dAAn-
Aovia Apoc. xix. I, 3, 4, 6). In all
liturgies, except apparently Abyssin.,
two or more alleluias are sung before
the Gospel; accompanied by a verse or
verses, generally variable, called in Jas.
(BC) orxodroyia, Mk. 6 mpddoyos rob
dA, 118, Copt. psalmos 156, stichologia,
arab, almazmur, eth. mazmuir (without

-
a 1 eee eee

Glossary of Technical Terms

al.) 220. 27: Nest. zi#mara 258: Arm.
alelou jaschou 426. Gk. 7d ddA, includes
the verse.

Altar. I. The Sanctuary q.v. II.
The structure on which the holy mys-
teries are celebrated: called (1) Avtar
(Heb. xiii. 10), gen. @vovacrjpiov (q.v.),
very rarely Bwyds 506, 23: Byz. in
prayers @vo.acrHpiov, arab. madhbah (so
Syr. Un. and Maron.): Syr. Jac., Nest.
madhi°ha: Copt. manershioushi, thy-
siastérion, arab, madhbah, eth. meshwa'e.
(2) Zable (1 Cor. x. 21: see Table):
Byz. in rubrics 4 dyia rpdwe{a, arab.
alma’idah almukaddasah, slav. swyat-
haya trapeza, arm. surb seghan: Syr.
Jac. pothiiro d’hatye 75. 21: Egypt.
tpane(a 318. 26, copt. ¢vapeza, arab.
maidah 124. 28: 148. 15, 27. (3)
Throne (Is. vi, 1): Byz. O@pdvos occa-
sionally, slav. frestol generally: Syr.
Jac. and Nest. ¢riiniis 69. 19: 287. 16.
(4) Tabernacle (Heb. ix. 3): Arm.
khoran 416. 26. For early material and
structure, see 476. 7: 484. 32: 506.
23: 524.4: 530. 33. The altar is now
generally of masonry, square, standing
free, and surmounted by a ciborium or
baldakyn (530. 34), the columns of
which generally rest upon or are close
to the corners of the table; but the
Nest. ciborium is much larger than the
altar. The Arm. altar is exceptional,
being oblong like the western, and re-
_ cessed into the screen across the apse :
and both Arm. and Syr. Jac. have
gradines at the back. The Maron. altar
is simply assimilated to Latin form.
See Gospel, Lights, Veil II. III. The
altar in heaven (23.17: 36.8: 129. 21:
171. 1 &c.), the ideal centre of the
church’s prayers and offerings, Apoc.
viii, 3-5 : Iren. Haer. iv. 18 § 6.

Ambo (Byz. dyBov, arab. andban,
slav. amwon, Melk. arab. ambinin,
Copt. arab. avdal). The Pulpit. In 4p.
Const. inddv tm (3. 11: 29. 25: 461.
19); formerly in the middle of the

569

church (cp. ’Ome@dpBwvos), now at
the N. side of the nave. Used (1) for
the reading of the lections 537. 34, and
the recitation of the verses of responsory
psalms 518. 25 (see Antiphon): hence
called 7d Bijya Tay dvayvwoTay 531.50:
(2) for the deacon’s recitations, e. g.
dismissals 3. 11, and perhaps the dip-
tychs (Labbé-Cossart Conctliav.1154C):
(3) occasionally for preaching, 531. 45.
For all purposes but the singing of the
Gospel, in the Orthodox church the
terrace before the altar-screen has now
taken the place of the ambo: cp. 162.
22: 275.7: 531. 4.

Anaphora (cp. ’Avadopa) : the ‘ offer-
ing up’ of the eucharistic sacrifice.
Hence (1) properly the thanksgiving
and consecration and the accompanying
intercession (492. 10): extended to in-
clude the whole of the rite from the
sursum corda to the dismissal, and then
to include the other prayers of the m.
of the faithful which vary with the ana-
phora proper. (Byz. dvapopa, mpooko-
pudn: Syr. Jac. annaphira, kiirobho, Syr.
Un. annaphira, arab. naftirah, Maron.
annaphira, arab.nafur: Nest. kiiddasha:
Copt. anafora, agiasmos, arab. kuddas,
eth. heddasé, ‘enford zameshtir ‘anaph.
of the mystery,’ acu%¢2ta ku°rban‘ thanks-
giving of the offering.) (2) The Oblate:
see Bread I. (3) The great veil covering
the oblation: see Veil III. (4) Arm.
weraberouthiun, the Great Entrance: see
Entrance 2.

Antiminsion (dytipivoov prob. a
hybrid from dy7i, mensa: arab. andi-
mist: slav. antimins: Byz., Syr. Un.),
A consecrated corporal, originally no
doubt of linen, now of silk. Byz., for-
merly used when the altar was uncon-
secrated, in place of the EiAynrév (q.v.)
or unconsecrated corporal ; now used al
ways, along with the eiAnréy. In Syr. Jac.,
Un.and Maron.,Copt., Abyss., Nest.(?) the
tabella or altar-board (Syr. Jac. ¢ablitho,
Syr. Un. and Maron. arab. ad/ith: Copt

57°

lax, nakis, arab. lauh, eth. tabot: Nest.
t’wilaita), a small oblong consecrated
board of wood or stone placed upon, or
in Copt. inserted in, the slab of the altar,
whether consecrated or not, answers to
theantiminsion. (Arm. marmnakal ‘cor-
poral’), gorphourah [ =corporale| or
schouscthphah { =syr. shishepho ‘veil’} is
the western corporal adopted: the board
[wem] is used only as a portable altar.)

Antiphon or Anthem (Byz. dyvti-
gwvov, arab. antifind, slay. antifon,
arm. ~hokh: Melk. arab. antifinyah:
Syr. Jac. ma‘nitho: Nest. ‘dnitha).

I. A psalm or hymn recited by alter-
pate voices. Of three kinds: (1) the
Responsory, in which the reader recites
the verses (o7ixos, arab. stikhun, Melk.
stikhis, slay. stich: Syr. Jac. pethgomo
‘W’ 77. 11: Nest. dezth ‘house,’ 298.
24: arm. phokh ‘alternation’ 416. 30)
of the psalm and the people respond
(émopadAdrev) with a constant refrain
(dxpoorix.ov 29. 30, Tpomdprov, arab, t7i-
barytin, slay. tropar, arm. kzord ‘junc-
ture’: Syr. Jac. ‘“ezydno ‘response’: Nest.
‘unaya‘response’): before beginning the
psalm the reader also recites the refrain
and the people repeat it afterhim. See
e.g. 297, in form. (2) The Antiphon
proper, a responsory in which the parts
are taken by two choirs, not by a reader
solo and the people, the refrain not being
recited at the beginning: see e.g. 256,
365. (3) That in which the verses are
sung alternately by two choirs, without
arefrain. See e.g. 249. 16: 300, the x
marking the change of choir. The re-
sponsory is the oldest form of congrega-
tional psalmody : see 29. 29: 475. 15:
477 0.4: 506.52: 518.25. The reform
in the latter part of the fourth cent. (S.
Bas. Zp. 207 § 3: Socr. H. £. vi. 8:
Soz. H. £. vii. 23, viii. 8) was apparently
the substitution of (2) for (1). Later,
antiphons and responsories have been
largely mutilated (a) by the reduction
of the psalm to a single verse with or

Glossary of Technical Terms

without gloria, 369. 20 @ (where verse

and refrain are identical), 371. Ig@: cp.
western introits and Ps. xliv in the ~

English litany : (b) by the reduction of —
the whole to a single verse and an un- _
repeated refrain, 371. 5: (c) by the —
omission of all the refrains except the
first (Atzord), the verses of the psalm
being sung alternately (phokh), 416. 27:
cp. the ordinary western psalmody. In
some Nestorian cases of antiphonal —
structure, e.g. 255. 17, the refrain is the
essential element and the verses are
‘farcing’ (gzyira).

II. (Nest.) Anthem of the Sanctuary
(d°kanci) 253, 0f the Gospel (d° iwangali-
yin) 261, of the Mysteries (d°razt) 269,
and of the Bema (d°bim) 298, sung
respectively after the psalms, after the
gospel, at the offertory, and at the
communion.

Applause. See Sermon.

Apostle (Byz. dmécrodos, arab. rasd@'il
[so Syr. Un.], slav. apostol, arm. arra-
chealch ; Melk. and Maron. arab. rasda-
lah : Syr. Jac. and Nest. sh°/iho : Copt.
Paulos, apostolos, arab. Bilus, eth.
Pawelds); the lection from the Epistles
of S. Paul. See Lections.

Araray (eth.). See Music.

Ark (Abyss.). See Tabdt.

Asbadikon (Egypt.: greek S. Greg.

deomorixév, S. Bas. omovdicdr :

spoudikon, isbodikon, isbadikon:

copt.
arab.

isbadyakun 184.17: eth. translit. from —

arab, and resolved into ‘adsba diyakin=
merces diaconi 237.21). The deonorindy —
Sc. o@pa (cp. 486 55: 540. 378q.: 541.
3, 10), the central square of the con- —

secrated host, detached at the fraction

and put into the chalice at the com-
mixture. See Manual Acts 4. ot
Aspasmos (Copt.,=domacpds, arab. —
asbasmus) 1. See Peace. 2. A variable —
hymn sung at the kiss of peace, ciii. q
Assistant presbyter (eth., hasis za-
yelrada@e, or ‘ subpresbyter’ zefek k.) or
Associate priest (Copt., arab. a/cd-

Glossary of Technical Terms

hin alsharic): a presbyter associated
with the celebrant (‘the priest that con-
secrated’ 238. 21: 239. 30) to whom cer-
tain functions are assigned in the rubrics.

Ath6r (Copt., 168.9): thethird month,
Oct. 28-Nov. 26.

Atrium (aidAf 475. 34: 7a mporvdaa
530. 28: mporepevicpata 506. I1: cp.
469. 6): the quadrangular cloister in
front of the basilica from which the
doors opened into the narthex. The
later mpoavArov, or open porch at the
west end, is a survival of the atrium, the
other three sides of the cloister having
disappeared. Cp. Cantharus.

Baracah (arab., ciii). See Eulogia.

Basilian monks. Religious fol-
lowing the rule of S. Basil. Among
the Greek populations of S. Italy and
Sicily (consisting of refugees from the
Arab invasion of Syria and afterwards
from the iconoclastic persecution, who,
after the Norman conquest, when S. Italy
ceased to belong to the Byzantine Empire
and the patriarchate Constantinople, be-
came Uniat) there were many communi-
ties of Basilian monks. They are now
represented by the Monastery of Grotta
Ferrata in the Alban Hills, founded in
1004 by S. Nilus of Rossano; but the
Greek rite is still obsérved also by the
Greek populations in Calabria and Apu-
lia. See Uniat. On the Basilian ritual
books, see lxxxv, xc.

Bazpan (Arm., 414. 21). The Cuffs.
See Vestments 2.

Bema (ja). I. See Sanctuary.
II. (Nest., dz) a terrace running across
the church in front of the sanctuary,
with a low wall on the nave side, from
which the lections are read and the com-
munion administered. The distinction
between the senses I and II is not clear
in the Nest. rubrics. III. See Ambo.

Benediction (Abyss ). See Blessing.

Bless,o my Lord. See EvAdynoov
Séorora.

57!

Blessing. I. The solemn blessing
between the consecration and the com-
munion. II. Of the several disqualified
orders at their departure fromthe church:
e.g. 7.15: 8.31: 471.38. III. Of the
faithful at several points of the m. of
the faithful. See Imposition, Inclina-
tion. IV. The making of the sign of
the cross on persons and things. See
Evdoyetv. Hence eth. diracé ‘benedic-
tion’ 203. 3 &c.; and ‘prayer of bene-
diction’ 229. 8, the intercession during
which the persons prayed for are signed.

Bread: the eucharistic loaf. .

I. Byz.:a round leavened cake, 5 x 2in.,
stamped with a square (2 in.), itself
divided by a cross into 4 squares in
which are severally inscribed IC, XC, NI,
KA (‘Inoots Xprords mx) 357.18: 393.
30. The whole loaf was formerly called
evAoyia (q.v.) 540. 30 as given by the
people: dvapopd 541. 23 &c., mpooxomdy
541. 22 as an oblation (od/atio 541. 21):
now tpoopopa 356. 27, arab. kurbanah,
slay. prosfora, as oblate; or opparyis 357.
27, arab. khatm, slav. petshat, as im-
pressed with a stamp. The square, the
proper oppayis 356. 28, ceremonially
detached and placed on the paten, is
called 6 dpyds cp. 357. 15, slav. agnets;
6 G&ytos dpros 357.31, arab. alhubz almu-
kaddas, slay. swyatiy chleb (also 6 dpros
309. 6: 548.133 its ‘crumb’ odpé 548.
3: cp. medulla 544. 27).

II. Syr. Jac. and Syr. Un.: a round
cake, leavened with the holy leaven
(see Malca), 3 x? in., stamped like a
wheel with four diameters (the alternate
radii being cut off halfway from the
circumference by a concentric circle).
Called, Jac. sabh‘o ‘seal’ 71. 8, p°risto
‘a flat cake’ 493. 24, and dzchro < first-
begotten’; Un. arab. durshdnah (=syr.
piirshono‘separation’ =I, dpatpepna,
‘the heave offering,’ in Lev. &c.).

III. Maronite: the Latin unleavened
wafer; called durshanah, kurbain in
arab., £urbdno ‘ offering’ in syr.

972

IV. Coptic: a round leavened cake,
33 x Z in., stamped, round the edge with
the legend arioc 0 8€0c artoc Icyypoc
arloc A8aNaTOC, and within with a cross
consisting of twelve little squares, each

_of which and the remaining spandrels
are marked with a little cross placed
diagonally. Called in arab. alhamal
‘the lamb’ 145. 7 &c. The four middle
squares form the asbadikon (q. v.).

V. Abyssinian: a flat round leavened
cake, 4 x $ in., stamped with a cross of
9 squares, with 4 squares added in the
angles of the cross. Called chebset
‘bread’ 199.1 &c. and ku®rban ‘ offering’
(‘host’ 199. 4 &c.). The central square
is the asbadikon.

VI. Nestorian: a round leavened (247.
11; 248. 1) cake, 2 x } in., stamped with
a cross-crosslet and four small crosses.
Called dzchra ‘first-begotten’ 290. 2,
kcatha * broken portion’ 248. 10,
prrista ‘cake’ 291. 2, and the priest’s
loaf pirshana malcaya ‘royal heave offer-
ing’ (‘portion of the malca’ 247. 19).

VII. Armenian: a round unleavened
wafer, 3 x} in., stamped with an orna-
mental border, the crucifix and the
sacred name, and sometimes with two
diameters at right angles on the back.
Called neschkhar ‘wafer’ 418. 40, and
surb hhaths ‘holy bread.’

Buchra (Syr. Jac. and Nest., ‘ first-
begotten,’ Heb. i. 6): the host. See
Bread II, VI.

Bure*tho (Syr. Jac., ‘ blessing’): the
blessed bread. See Eulogia.

Cancelli (cancelli 467. 39: 470. 13:
KayKeArANoL, KuyeASes 506. 16: KvyKdis
523.43: cp. £anci, v. Sanctuary): the
lattice separating the sanctuary from
the nave, the sanctuary screen. The
screen has developed from a lattice,
through a form consisting of high
columns joined by a beam and a low
wall, to a solid structure, stationary or
in the form of folding doors, The Syr.

Glossary of Technical Terms

Jac. churches of Upper Syria have
examples of all types. Byz. and Copt.
have a high solid wooden screen, sur-
mounted by or covered with ikons and
furnished with doors; and the Copt.
form is sometimes a folding door. The
Nest. is a stone wall pierced by an arch,
sometimes with doors. Arm.and Maron.

have abolished the screen. On Abyssin. | 4

see Sanctuary. Cp. Veil I.

Cantharus (xpjva 469. 7: 475. 36:
xépviBoy 506. 11: giddy): the fountain
in the atrium at which the people washed
their hands before entering the church:
cp. 469. 4: 484. 38.

Cartiziitha (Nest ): a deacon’s ‘ pro-
clamation,’ esp. the Prayers after the
Gospel. See Knptooeu.

Catechumen (fully xarnyxovpevos 7d
evayyéAvov 5. 20: cp. Gal. vi. 6: of év
katnxnoe 26. 14: arab. mau‘iz: copt.
katechoumenos: eth. neus crestiyan
‘young christian’: syr. shomi‘o ‘hearer’:
arm. erekhah: slav. oglashenniy). One
under instruction (catjxnos, cp. Lk, i.
4) with a view to baptism. The name
is sometimes used to cover all such:
but in the liturgies it is applied to those
undergoing the remoter instruction, the
Hearers (267. 28: 490. 29) as dis-
tinguished from the Competents q. v.
The catechumens stood in the narthex.

Catholicon (Egypt., copt. Aatholikon,
arab. kathilyaciin) : the second lection,
from the Catholic Epistles. See Lee-
tions.

Catholicos : the archbishop of a pro-
vince outside the empire as constituted
‘procurator general’ of a patriarch
within the empire to whom he was
nominally subject, while practically an
independent patriarch (Conc. Constant. i.
c. 2 and Bright 2 /oc.). 1. The Catho-
licos of the East (syr. kathuilika d°madh-
n°ha), the patriarch of the Nestorians,
is the successor of the archbishop of
Seleucia-Ctesiphon,procuratorofAntioch
in the Persian empire: 276. 18: 277.1:

eS ee ee ee

eh i a i 4

teat Li

Glossary of Technical Terms

281. 30. There is also a Uniat Chal-
daean catholicos at Mosul, 2 The
Abina of Acstim, pope of Ethiopia, is
procurator in Abyssinia of the Coptic
patriarch or archpope of Alexandria:
206.12 &c. 3. The Catholicos of Edch-
miadzin, ‘patriarch of all Armenians’
(hhairapet amenain Hhaioths, 442.31),
was originally procurator of Caesarea
in Armenia Major. 4. The title of
kaOordikds apxienioxonos borne by the
exarch of Georgia is probably a survival
of the catholicate of Iberia, dependent
on Antioch.

Censer (6vpuarnpov [2 Chr. xxvi. 19,
Ezek. viii, 11=T]OPID: Heb. ix. 4],
Ovjpuards : syr.pirmo [ Apoc. viii. 3]: arab.
mibkharah: copt. shouré (Heb. ix. 4]:
eth. md‘etant [ib.]: arm. khnkanoths
[Apoc. viii. 3], dourwarr [ Heb. ix. 4]:
slav. kadilnitza). The incense vessel, of
the same form as the western, but gene-
rally smaller and with bells attached to
the chains.

Chalice («imedAov 14. 6, xparnp 62.
10 6, morhpiov 25. 10 and generally:
syr. coso: arab. cas: copt. poterion: eth.
gewae: arm. bashak, ski: slav. potir).
The eucharistic cup, generally of the
same type as the western ; but the Nes-
torian is usually a footless copper bowl,
8 in. across.

Cherubic Hymn (Byz., 6 xepouvBixds
buvos 377. 8: Td xepouB. 41. 23: Ta
xepouB. 318. 3: 6 pvotitds tyvos 319:
arab. alsharibyaciin: slav. cherouwim-
skaya pesm): the hymn sung by the choir
at the Great Entrance. It has four forms:
(1) The ordinary form, Of 7a xepouBip
377-9, whence in Jas. (ABC) at 41. 25,
Mk. 122. 18, and Arm. 431. 21. (2) Tod
deinvov cov 396. 5, the proper of Maundy
Thursday. (3) Svyyoarw maoa odpé, the
proper of Easter Even, adopted in Jas.
41. 25 (FGHJKN, in B as alternative,
and in C in addition, to [1]). (4) Nov
ai Suvapets, used in the Presanctified 348.
21; this may be the form alluded to

573

532. 9, in which case it must have been
used at first in the ordinary liturgy.

Church, See Atrium, Narthex,
Nave, Sanctuary, Sacristy. For
names, see 506. 9: 519. 21: 523. 29.

Circuit of the Lamb (Egypt., arab.
dirat alhamal): the procession in which
the priest carries the bread and the
deacon the wine round the altar before
the prothesis: 145. 25: 199. 16.

Cloud (Syr. Jac., ‘azmo 70. 38): the
veil of the oblation. See Veil III. 1. c. -

Coal (dvOpag: syr. g°mirtho): the
‘live coal’ ‘taken from off the altar’
and ‘laid upon the lips’ of the prophet,
Is. vi. 6, 7. Applied (1) typically to
our Lord, 32. 4: cp. Cyr. Al. tz LZsaz,
i, 4 (ii. 107 E): (2) similarly to the holy
sacrament, 63. Ig: 181. 29: 199. 36:
(3) Syr. and Nest., as a formal title of
the consecrated particle (q.v.), 102. 33 0:
103. 2, 18: 293. 38: 484. IT.

Commemorations (Syr. Jac., 492.
Io sqq.): the intercession after the con-
secration (89 sqq.).

Commixture: the commingling of
the consecrated species. See Manual
Acts 4.

Communion (sowwvia [1 Cor. x. 16],
perddAniis, péOegis, perovoia: arab. Orth.
munawalah, Melk. tandwul: arm.
hhaghordouthiun [1 Cor. x. 16]: slay.
pritshaschenie: Syr. Jac.shauthophitho:
Copt. ¢schi, djin-tscht: arab. tanadwul:
eth. sa#taf2): the participation of the holy
sacrament. Methods: the species are
delivered (&:5d6var, émdiddévar, perad:ddvat,
diavépew, mapéxev) either (1) separately
25. 6, 140, 240, 298, 505, 523, 534- 26
(also Copt. generally); the right hand
of the communicant being crossed over
the left to receive the holy bread, 466,
484, 536 (the use of a vessel for recep-
tion, 5oxetov, is forbidden, 539. 1): (2)
together by means of a spoon into the
mouth of the communicant, 102 sq., 186
(occasional), 396, or with the fingers
without a spoon, 452. Time: (1) in the

574

liturgy, originally always and assumed
in the texts: (2) after the liturgy, 304.
30 (‘order the mysteries’=the com-
munion of the ministers), 396: (3) at
home with the particles carried away
from the liturgy, 509. 48. For instances
of the faithful communicating them-
selves, see 526. 32: 539. 6.

Competent (competens : BamriCopevos,
gwriCdpevos, mpds Td ayov pwTicpa €v-
Tpem(opuevos 347: arm. entsaiathsov):
a catechumen under instruction during
the forty days preceding Easter for
baptism on Easter-night, 467. 21.

Completes, The deacon who (Nest.,
damshamli 271. 16: 273. 21). The
meaning of the phrase is lost.

Confession (Egypt., copt. omologia
184. 30): the confession of faith before
communion: cp. 1xx. 34: 238.29: cp.
394- 17-

Consecrate: see “‘Ayafev, “Ava-
Serxvivat, Amodaiverv, Evdoyetv, Ev-
xapiotia, MeraBddderv, Merarrosetv,
MerappvOpileiv, Merarrotxerotv, TeA-
€Lovv.

Consecration-crosses of the altar
(Nest., 271. 14): the crosses made with
the chrism on the altar and the walls of
the sanctuary at the consecration of the
church.

Consignation: the signing of the
chalice with the broken host. See
Manual Acts 3.

Corporalia 545. 7 and

Cover, covering: see Veil III.

Creed (ovpBodrov 481. 35: 532. 35:
KadoruKh tpvodoyia 487. 32: 7d ayov
paOnpa 528. 26: arab. amdanah: syr.
haiyimonitho or kaniino d*haiy. (Un.):
arm. hhavatamch: slav. symwol wert):
theconfession of faith, introduced into the
liturgy in the fifth and sixth cents. (485.
10: 532. 32). In Syr., Egypt. and Nest.
probably at first immediately before, in
Byz. immediately after, the kiss of peace ;
but this sequence has generally been dis-
turbed by accretion or by cross-influence

Glossary of Technical Terms

of rites. In Arm. its present position is
certainly due to Roman influence; in
Nerses it is in Byz. position. In the
greek liturgies the form used is the Con-
stantinopolitan, i.e.the creed of Jerusalem
with the Nicene additions as ratified at
Chalcedon; in Syr. Jac., Nest., Copt.,
Abyss., Arm. the local baptismal creed
with the Nicene additions: the Uniats
add the Ftliogue. Byz. with Jas. and
Mk. has the baptismal ‘I believe’: the
Copt., Abyss., Nest., Arm., Syr. Un. and
Maron. have the conciliar‘ We believe’:
Syr. Jac. varies (see 82).

Cushapa (Ps. cxxx. 2 = dénors: Nest.):
a private prayer of the celebrant, said
kneeling and in a low voice.
- Cuthino (Gen. iii. 21, xxxvii. 3, Mt.
v. 40=xuTav: Syr. Jac., Chald.: 7o. 7),
An Alb. See Vestments I.

Dawidha (Nest., Ixxvii. 10): the
David, i.e. the Psalter, which is divided
into twenty Ai/ald (cp. xadiopara of Byz.
psalter), each consisting of two or more
marmyatha (ep. erdoes): 253. 3, 9.

Day of the mystery (Nest., 259. 6).
The meaning of the phrase is lost.

Deaconess. I. (# d:dwovos 25.4 {[Rom.

xvi. 1], daxoviooa 501. 26, 502.31): one

of the order of women instituted for
personal ministrations to women, esp.
at their baptism (Ap. Const. iii. 16).
II. (m°shamshonditho | Rom. xvi.1]: Syr.
Jac., Maron.): either the chalice into
which the celebrant ‘ ministers’ (7°sha-
mesh), or washes, his fingers with water
poured over them, or the water so
poured: 107. 32: cp. ll. 19, 25.
Diakonika (d:axoved): the parts of
the liturgy recited by the deacon.
Diptychs (ra fepd dimrvya 482.2: ai
iepal mrvxes 488: ai iepat 5éA701 508. 24:
kataddoyo. 7b. 25: Byz, dimrvxa, arab.
dibtikha, arm. tiphtikon Wut not in use,
slav. diptich : Syr. Jac. diphticho, s°phar
haiye ‘book of the living’: Nest. dii#-
patcin, and ‘ the book of the living and

Glossary of Technical Terms

the dead’ 275.6: Copt. diftichon, toup-
tikon, arab. tarhim, eth. dibdtkin).
1. The lists of the living and the dead
commemorated by name in the liturgy :
at first in connexion with the offertory,
articulating the intention of the offerings
(cp. 124.20: 203.18: 485.15: 488. 9:
528. 28: 535. 35: some names are still
recited in the Byz. Great Entrance 378.
42). InSyr. Jac. diphticho is applied to
the deacon’s canons in the great Inter-
cession 89 sqq., as contrasted with ‘the
book of the living’ which was still
recited before the anaphora in the twelfth
cent. (Assemani ZB. O. ii. p. 202: ep. Cod.
lit. v. Pp. 337). 2. The two-leaved
tablets on which the names were in-
scribed, normally of ivory, like the con-
sular diptychs inscribed with the consul’s
portrait and name, distributed on his ac-
cession, many of which were transferred
to ecclesiastical use: cp. liv. 7.

Dismissal. I. (dméAvois, Born 535.
26: cp. eipyouev, éfwOetrar 478. 7, 10:
éfob0s 30. 4, éépxecOar 518. 31, do-
po.tay 504.17): the expulsion of the
disqualified at the end of the mass of
the catechumens, with prayers by the
deacon, a blessing by the celebrant, and
a formula of dismissal by the deacon.
Cp. Mass. The dismissals had practi-
cally fallen into disuse before the seventh
cent. (490. 35: 538. 3), and the elaborate
formulae have disappeared (except Byz.
315, 374): the short forms remaining,
generally before the kiss of peace, pro-
bably belong to an older stratum, and
were already deprived of significance by
the elaborated forms of the fourth cent.
(xliv.17 : cp. 504.17, 23). II. (dméavors
q.v.): the final dismissal of the faithful
at the end of the liturgy, with the cele-
brant’s blessing and the deacon’s formula.

Divine Office: the service of the
canonical hours, as distinguished from
the Divine Liturgy.

Doorkeepers (mvAwpds [1 Chr. ix. 17],
Ovpwpdés [1 Esd, v. 28], slav. dwernzk :

575
arm. drrnapan). The minor order of clerks
who guarded the church-doors. In Af.
Const. viii (13. 19) their function is dis-
charged by deacons and subdeacons,
and in the canons of Laodicea the sub-
deacons share it (519. 34). Perhaps
they were never universal in the East :
the evidence for them seems to be con-
fined to Syria, Asia and Constantinople:
while they do not occur in the non-
greek pontificals, except the Armenian.
Doors. 1. The western doors of the
church leading from the atrium into
the narthex (eicod0 28. 12, mpdOupa
475. 39, mUAM 487. 28, Ovpa 13.19, 316.
7), of which those of the men and of
the women are distinct (28. 12). Under
the charge of deacons and subdeacons,
13. 19: cp. 461. 31, or of the door-
keepers, 28. 12: 519. 34: closed before
the beginning of the mass of the faithful,
13. 20 &c.: cp. 41. 7: 321. 3: 435. 13.
2. From the narthex into the nave
(Byz. ai pata or BactdAical Ovpa). In
the middle Byz. use the dismissed with-
drew into the narthex only, and these
doors became ritually equivalent to 1.
3. Of the sanctuary (a) Byz., the three
doors in the altar-screen, the central (87-
pdOvpa 378, ai &yar Ovpar, arab. alabwab
almukadaasah, slav. swyatiya wrata:
sometimes Baotrical, albab almuliici,
tzarskiya wrata), behind which hangs
the veil, and N. and S, doors (ai mAdycu
Ovpa : slav. sewerniya and yujniya dwe-
ri) opening respectively into the mpdé0ears
and the oxevopuvdAdmov. (8) Copt. and
Syr. Jac., also three, one opening on
each altar. (y) Abyssin. (andkca mesh-
wae‘ doors of the altar’ 213. 12), also
three, on the W., N. and S. sides re-
spectively of the sanctuary. (8) Nest.
(t°ra* madhb*ha 270, 28), one door, an
archway in the W. wall of the sanctuary,
sometimes closed by folding doors.

Eastertide (evrnxoorn): the fifty
days from Easter to Pentecost.

576

Ektene (Byz.): a deacon’s litany.
See ’Exrevy, Luvarry.

Elevation: the uplifting of the holy
sacrament. See Manual Acts 1.

Embolismos, embolis (‘insertion’):
the expansion of the two last clauses of
the Lord’s Prayer, said by the celebrant,
in all liturgies except the Byz. (but in
Arm., 446) and Abyss., where the doxo-
logy alone forms the conclusion. See
469. 54.

Emiph6ron (= apopdpiov, Arm., 417.
13: 430. 12). The bishop’s Pallium.
See Vestments 6.

Enarxis (évap{is ‘beginning’): a pre-
liminary office prefixed to the liturgy.
Generally related in structure to the
divine office and perhaps originally a
substitute for one or more of the lesser
offices on liturgic days. In the texts
above, the matter accreted before the
proper opening of the liturgy is marked
as enarxis. (1) Byz., essentially identical
with the dxodov6ia trav rum«aev, which
is said daily after the tpOextH (terce-
sext) or on fasts after the évvarn (none).
A similar enarxis has been attached to
Mk. 113, the three prayers being those
of the three antiphons and so rubricated
in CE. The enarxis of Jas. 32. 2, 15 is
not described in detail. (2) Egypt., 146,
202: the prayer of thanksgiving is used
at the beginning of lauds and from its
title ‘the first prayer of the morning’
147. 3 it appears to be derived thence to
the liturgy. (3) Nest., 252-255. 12 is
constructed like the opening of vespers,
except that the anthem of the sanctuary
and its prayer are inserted.

Energumen (évepyovpevos sc. tnd
mvevpdrav dKkabaprey 5.31: also xe-
padpevos 22.19: 524. 40; syr. meth-
ta'b°’rono 490. 32: arm. aisahhar): one
possessed by the devil: dismissed next
after the catechumens. For others in-
cluded in the class see 524. 40.

Entrance 1. The Zzttle Entrance
(Byz. and hence Jas. and Mk., 4 puxpa

Glossary of Technical Terms

eicodos 367, arab. isidun sagir, slay.

maliy wehod, Melk. isidiin sagir): the a

entrance of the bishop, after vesting

in the narthex during the enarxis, with —

the people, from the narthex into the

church (312. 12). In the pontifical mass, —

the bishop still first intervenes at this
point, being fetched from the nave by

the presbyters and deacons, a deacon 4
carrying the Gospel as the bishop’s —
attribute. In the absence of the bishop, —

the procession with the Gospel (from

the altar by the prothesis and N. doors
back to the altar by the holy doors) is —

still made: hence # «ic. rod edaryyeAiov,
117.4: 368. 5.
is made xwpils rod edayy. 346.7. 2. The

Great Entrance (Byz., and hence Jas.and ~
Mk., } peyadn, } Tay ayiov pvornpioy —

elcodos 318. 40: 535.32: Ta Bela Supa
eiaddevars 348. 23: slav. bolshoy wehod:

Arm, weraberouthiun = dvapopa): the ‘

procession in which, while the cherubic
hymn (Arm., the Hagiology) is sung, the

oblation is carried from the prothesis to —
the altar by the N. door and aisle and —
the holy doors (Arm., N. to S. by the —

back of the altar). From the title of the
sedro after the Gospel (s. d°ma‘altho 80.
20, 32) it appears that there was formerly

a great entrance in Syr. Jac., unless the ref, ~
is to the final entry of the priest to the —
altar. The Great Entrance, like the offer-

tory generally, is properly the function
of the deacons, 532. 9: 538. 9.

64. 36 6): the return of the ministers
to the sanctuary after the communion

of the people: cp. 104. 15: 301. 25:

396. 26.

Epepi (Copt., lxix. 36): the eleventh |

month, June 25-July 24.
Euchologion (Byz. edxoAdyior, slay.
trebnik: Copt.euchologion, arab. khiilajz).
The book, corresponding to the western
Pontificale and Rituale or Manuale

combined, containing the pontifical 4
offices, those for the administration of

In the Presanctified it —

3. The —
Last Entrance (Jas. } éoxarn eloodos

bo

Glossary of Technical Terms

the sacraments other than the eucharist,
and. the occasionals. But the modern
Greek EdxoAdyov 70 péya is a combin-
ation of the EbxoAdyov and the Aecroup-
:xév ; and the new edition of the Coptic
Luchologion (\xvii. 33) contains only the
liturgies of S. Basil and S. Gregory and
the Office of Morning Incense: cp. 165. 33.

Eulogia (Byz. dvridwpoy 399. 2,
katakdaorév, arab. andidira, slav. an-
tidor, arm. neschkhar, Melk. arab. andit-
run: Syr. Jac. biurc’tho 110, 11: Syr.
Un. arab. hubz mabarac 109. 21, daracah,
‘blessing’ 110. 32: Nest. m°caprana 247.
17: Copt. arab. daracah : eth. baracat,
aulogya): the blessed bread distributed
at the end of the liturgy. See Eidoyla.

So called (1) as originating in the parti-

tion of the surplus edAoyia: offered at
the offertory, 506. 2, (2) as a gift
expressive of the blessing of communion
with the church (hence dv7idwpov, a
substitute for ‘the gifts’), and (3) as
itself a ‘blessing ’ or consecrated thing,
in virtue of having been solemnly made
and offered at the offertory or prothesis
or of being blessed with an express
formula (109. 30: addend, to p. 244).
The Byz. dvridwpoyr is the remains of the
mpoopopai left over from the prothesis.

Faithful (morés, syr. m°haimno, arab.
mumin, eth. ta’amani, copt. ethnahtt,
arm. hhavatathseal, slav. werouyuschiy).
A believer or baptized person.

. Fan (frmidiicy 14. 4: 384. 3: § pvo-
Tiki) primis 482. 8: éfamrépvyov: arab.
mirwahah: arm. chschoths: slav. ripida:
Syr. Jac. marwahtho: Copt. ripidion, ri-
pistérion, cheroubim: arab. mirwahah):
the fan shaken by the deacon over the
oblation to protect it from flies (14. 5).
At first feathers or linen veils (76.: 462,
21: 485. 24), as still occasionally: later
a staff with a metal disk attached,
modelled in repoussée in the form of a
seraph’s face and wings (hence éfarrép.) :
Arm. and Syr. Jac. with little - bells

ya ae

attached to the rim. The fan is now
symbolical (Isa. vi. 2: 511. 6) .and
decorative, and where it has bells it
is shaken as an accompaniment. of
the more solemn parts. of the liturgy.
As the attribute of the deacon, in Byz.
the fan is given to him at his ordina-
tion. Not. used apparently by Nest.
and Abyssin.

Farcing: matter intercalated into a
formula. See Antiphon.

Fraction: the ceremonial breaking
of the consecrated bread. See Manual
Acts 2.

Gehantha, g*hontho (Syr. Jac. and
Nest.): an ‘inclination,’ i.e. a prayer
said in a low yoice and with inclined -
head.

Gift (S@pov: syr. karbono: arab.
kurban [Melk. mauhabah]: eth. ku°r-
ban, maba'e: copt.ddron: arm. entsah:
slav. dar): ‘offering,’ used of the
oblation, esp. of the bread (rendered
above ‘gift,’ ‘offering,’ ‘host’). See
Adpov.

Gloria. I. The doxology said at the
end of psalms and hymns (253. 14).
Forms: Byz. 364. 18 (abbreviated Adéga.
Kal viv 353.19: arab. dhucsd canin):
415.8: 419. 31: Egypt. 146. 22: 201.
30: Syr. Jac. 76. 2,7: Nest. 252. 28.
II. The verse Lk. ii. 14: 24. 25: 45.3:
252.11. II. The hymn Gloria in excelsis,
XXxiv. 7: not used in eastern liturgies,
but in Byz. ép@pos (lauds).

Gospel. I. The lection from the
Gospels. See Lections. II. The book
of the Gospels (485. 8), which lies upon
thealtar. See 220.6: 258.12, 16: 354.
38: 362. 1: 368. 19, 22, 26: 372. 21:
373-1: 423.23. III. (Arm.): the last
Gospel: the lection, Jo. i. 1-14 or in
eastertide xxi. 15-19, read at the end
of the liturgy: adopted from Latin
use.

Goti (Arm., 414. 14).
See Vestments 4.

The Girdle.

PP

578

Hagiology (srbasathsouthiun, Arm.,
430. 29): the proper hymn sung by the
choir during the Great Entrance.

Haical (arab. ‘temple,’ 156. 22: 162.
23: Byz., Egypt.): the Sanctuary q. v.

Hearers 1. Catechumens q.v. 2.
The second order of the Penitents q.v.

' Hemira (Nest., 247. 21: also Syr.
Jac.). ‘Leaven;’ a portion of the dough
reserved from the last baking, with

which the sacred loaves are leavened.

Holy of holies 1. (Syr. Jac. and
Nest. &°diish kitdhshe: arab. kuds alak-
dis: Eth. kedesta kediisan): the Sanc-
tuary q.v.: esp. (Syr. Jac. and Nest.)
the space under the baldakyn of the
altar. 2. The holy sacrament.

Holy thing (Eth. kedsat 242.17: Nest.
kiidhsha 301. 25): the holy sacrament.
See"Ayra, “Aytdlo.

Horn (karno=cornu, Syr. Jac. 69.
19, Nest. 272 76): a corner of the
altar. °

Host (hostia vulg. = {3 1P Lev. iv. 32:
no} Lev. iii. 1): the oblate. See Bread,
Gift, Adpov.

Hudhra (‘cycle,’ Nest., lxxvii): the
book containing the proper of the liturgy
and of the offices for sundays, feasts of
our Lord and the principal saints’ days.
_ Hiulala (‘ praise,’ Nest., 247. 10) :
see Dawidha.

Ikon (Byz, eixwv, arab. ikinah,
slav. tkona, arm. nkar: Copt. lymén,
arab. s#rah); a sacred picture: 484. 43.
The principal ikons of an Orthodox
church are on the sanctuary screen (see
Cancelli), and in particular those of
our Lord, 354. 22, and of the B.V.M.,
364. 3, next to the holy doors on the S,
and the N, respectively.

Imposition of the hand (Syr. Jac.
and Nest. s*yomidho 491.16: 492. 33:
267. 2: Copt. cha-djidj, arab. wad‘
yad 187. 15, eth. anberd ed 192. 24):
a blessing (Mt. xix. 15, Mk, x. 16) or

Glossary of Technical Terms

a prayer of blessing: so accedere ad
manum 470.14. Cp. Inclination.
Inclination 1. See G*hantha. 2.
(copt. djebs-djof 187. 1: arab, khudit! —
183. 1): a prayer of blessing, bidden by
the deacon with ‘ Bow down your heads,’
during which the people stand inclined.
Equivalent to Imposition of the hand
q-V- (491. 16: 492. 18, 33). -
Institution : the reagell of our Lord’ $
institution (didragis 20. 15) of the holy
eucharist (Mt. xxvi. 26-28, Mk. xiv. 22-
24, Lk. xxii. 19 sq., 1 Cor. xi. 23-25),
recited at the end of the Thanksgiving
and before the Invocation; in.a form
which is generally a combination of the
N. T. accounts with additions, partly
from the N.T. (esp. Mt. xiv. 19 and
1 Cor. xi. 26), partly from elsewhere
(esp. the allusions to our Lord’s hands,
whether as creative Ps, xcv. 5 &c., Clem.
R. 1 Cor. 33 § 4, or as priestly Ex, xxix.
22-24, Lev. viii. 25-27, xxi. 18sq.: cp.
465. 30). In all liturgies except the
Persian A fostles (285. 12, where it is in-
serted in accordance with present use
but is obviously incoherent with the
context : in the Chaldaean missals the
form from the Roman canon is inserted
at 290. 84). For forms, besides those
in the texts, see 465. 29: 469. 28: 483.
6: 515. 28: 523.1: 526. 10: 529. 16,
Intercession, The, or the Great In-
tercession: the prayer for the whole
church within the anaphora, in Syr,
and Byz. following the consecration,
in Egypt. interrupting the preface, in
Persian following the institution and
preceding the invocation.
Interpreters (éppnvevrai 501, 26:
502. 31: syr. m°phashkone 95.11). A
minor order, ranking between readers
and exorcists, entrusted with the trans-
lation of the lections and sermons for
those in mixed populations who were
unfamiliar with the language of the rite,
468. 13 sqq. The evidence for the order
seems to be exclusively Syrian. In

Glossary of Technical Terms

Egypt, in the Orthodox rite the Gospel,
in the Coptic all the lections, are read
in arabic as well as in greek and coptic
respectively (the coptic is in fact re-
duced to a verse or two, 152. 33: 153.
33: 155. 1): in the Syr. Un. and
Maronite, at least the Gospel seems
to be sung in arabic, p. li.

Invocation (éixAnos: slav.. prizi-
wanie: arm. kothschoumn: Syr. Jac.
k®royotho 88. 21: Syr. Un. arab. da‘wah:
Copt. epihkiests, arab. sirr halil ilrih al
kuds 178. 22: Nest. wandatha mar 287:
30 from the opening words): the peti-
tion for the descent of the Holy Ghost
to change and consecrate the gifts, the
‘form’ of consecration: generally intro-
duced by a paragraph which taking up
the dvapryovy of the institution articulates
its implication.

Jamagirch (Arm., xcvii. 26, 308): the
book of the canonical hours.

Jaschothsgirch (Arm.,xcvii. 31,308):
the Lectionary.

Kanina (xavdv) 1. (Nest.) equiva-
lent to éepévnors, whether as the audible
conclusion of an inaudible prayer (e°han-
tha), 274. 36 &c., or as a blessing or
the like said in a loud voice, 283. 3 (cp.
49. 31: 61.13). 2. (Syr. Jac.) a deacon’s
proclamation, esp, the biddings at the
gteat intercession, 494. 5.

Kathuliki (Syr. Jac., 97. 7): the
general intercession recited by the deacon
during the fraction and consignation:
called also b’rdtki(=praedicatio). See
Kadodixy, Knpiooerv.

Keddasé (eth.). Hallowing, conse-
eration ; (1) the Liturgy, 193. 9: 194. 4:
(2). the Anaphora, 228, 15: 244. ane
(3) the proclamation of the divine
holiness in the tersanctus, 231. 26. Cp.
“Aytacpds.

Khorhhrdatetr (Arm., xcvii 6, 308):
‘the little mystery-book’ (i.e. manual of

579

things said pvorinds), the priest’s altar-
book,

Khiulaji. See Euchologion.

Kindak (arab.) =Kovrdxtoy q.v.

Kiss (doracpds, dond{esOau), 1. Kiss
of Peace. See Peace. 2. Expression of
reverence for sacred objects, esp. the
altar and the Gospels.

Ktzord (‘juncture,’ Arm.): the re-
frain of an Antiphon q.v.

Kuddas (arab., formed in imitation
of syr. kiiddasha q.v.). allowing,
consecration: (1) the Liturgy 109. 20:
510..5: (2) the Anaphora, 165. 30.
The proper arabic form akdis is also
used. Cp. “Aytaopds.

Kiuddasha (syr., esp. Nest.). Hal-
lowing, consecration: (1) the Liturgy,
252. §: (2) the Anaphora, 274. 14 &c.:
(3) the proclamation of the divine holi-
ness in the tersanctus, 284. 34: sancti-
praedicatio 511. 31. Cp. ‘Ayracpés.

Kurbono (syr., = Spor Mt. v. 23 sq.,
Heb. v. 1 &c.; mpoopopa Rom. xv. 16,
Heb. x. 10 &c.). Oblation, offering :
(1) the sacrifice of the eucharist, 72. 15:
(2) the concrete eucharistic oblation,
73- 35: ‘offering,’ ‘ oblation’ in Syr.
Jac. and Nest. passim: (3) the oblate
of bread (common in Chald.). See
AGpov, Npoodopa. |

Kurobho (syr., = mpooayeyn Eph. ii.
18): the ‘approach’ i.e. the Anaphora;
the common Syr. Jac. title, 83. 19: 490.
25: 491. 11 &c. Cp. Anaphora,

Kutmarus (arab., copt. katameros
i.€. xaTd pépos or KaOnpépos: Copt,
Ixvii. 8): the Lectionary, so called either
as giving the scriptures piece by piece
or as containing the lections day by
day.

Lachtmara (syr., Nest.) = Zhee, o
Lord. The hymn so beginning, 249, 254.

Lamb (arab. alhamal, Copt.): the
oblate. See Bread.

Lavatory: the handwashing on the
part of the ministers at the offertory ; in

Pp2

580

the first instance as necessary after re-
ceiving the offerings of the people and
before preparing the oblation to be con-
secrated : then symbolical (Ps. xxvi. 6:
13. 22: 469. 3). While the offertory
either wholly or in part has been moved
back to the beginning of the liturgy, the
lavatory has generally kept its place: but
see 356.5: Cp.543-7: 549.1: 551. 25.
Done either with ewer and basin at the
altar, or at a piscina in the sacristy,
82.27: 271.13: 289.6. See Offertory,
Xwvevrrptov.

- Leaven. Used in all eastern rites,

except the Armenian. See Bread,
H*mira, Malca.
Lections (dvdyrwas, dvayveopa,

ypapn: syr. keryono: arab. kir@ ah:
copt. /exis: eth. menbab: arm. enther-
thsovats: slav. tshtente): the sections
(wepixomh 477. 20: arab. fasl 510. 22)
from the several groups of the books
of holy scripture, read in the mass of the
catechumens.

I. In the general sense: 1. Old
Testament (6 vépos ral of mpopprat x\vii.
17: 3.2: mpopyrns 470. 25: mpopnteia
527. 19: arm. margarech 425. 27):
very general until seventh cent. at least:
Syr. 3: 2: 29. 25: 470. 25: 490. 27:
Asia 520. 13: Pontus 521. 14: Byz.
527. 19: 535.10. Now Syr. Jac., Nest.
(two; in eastertide one), Arm. (not
always): Byz. only in Presanct. 2. Acés
of Apostles (syr. p°racsis: copt. praxis :
arab. zbracsis: eth. gebra hawarydat).
Syr. Jac. (alternative with Catholic),
Egypt., Nest. (for second O. T. in
eastertide), Byz. (for Apostle in easter~
tide). | Characteristic of eastertide
in fourth cent. 477. 5. 3. Catholic
Epistle (Syr. Jac. p°racsis, see 1x. 29:
Copt. katholikon: arab. kathiilyacin).
Syr. Jac. (alternative with Acts), Egyp-
tian. 4. Apostle (see Apostle), i.e.
S. Paul. Universal. 5. Gospel (evay-
yéAtov : syr. ewangeliyun : arab. anjil:
copt. euangelion: eth. wangél: arm.

Glossary of Technical Terms

avetaran: slav. ewangelie). Universal.
The Gospel is always marked by special
ritual solemnity: see texts and 468,
5 sqq.: 504. 13: 524. 23: 531.
35 $4q-

II. In a specific sense Lection ig
used (1) for lections other than the

Gospel, 314. 22: 346. 10 (cp. western
lectio): (2) Nest., for O.T. and Acts —
as distinguished from Apostle and Gos- _
pel, 256. 1. ‘a

Liber ministerii or ministri (syr. —
c*thobho teshmeshto: Syr. Jac., Syr. Un.,
Maron., ly. sq., lx. 22, 41): the manual
containing the parts of the liturgy as-
signed to the deacon and the clerks,
Cp. Shamashitha, ‘lepodiaxovixdy,
LvAXerroupyrKdy.

Lights. 1. On the Altar.
now (Byz. 2, sometimes more: Syr. Jac. —
3, occasionally more, on gradines: Nest. —
2: Copt. 4, at angles: Abyss. 3, at W.
angles and middle of E. side: Arm,

many, on gradines); but at earliest a

mediaeval use. They are probably the

successors of standing or hanging lights

in the sanctuary: cp. Avxvia 476. II:
484. 36 (Ap. can. 3 % Avxvia). In
Russia a seven-branched candelabrum
on the floor behind the altar is used. —
2. Byz., at the little entrance, 367. 30. —
3. At the Gospel (the earliest recorded —
ceremonial use) and in the procession —
before it, 468.5: 372.23. 4. Byz., at —
the great entrance 378. 39.

Little month (Copt.): the five, or in — 3

leap year six, days preceding Aug. 29. _

Liturgy (1) the celebration of the —
holy eucharist : (2) the formula of its —
celebration. Its names in the several —
languages may be classified thus: I.
Ministry or service: Ae:roupyia, slay. —
Litourgiya, arab. Orth. Khidmat alas- —
var almukaddasah \xxxviii. 2, Melk.
Litirjiyahib.5. 2. Sacrifice: Mpoopopa —
519. 39, syr. Jac. Kurbono, copt. Pros- —
fora, arm. Patarag. 3. Consecration: —
arab. Kuddas, Takdis, Nest. Kiddasha, —

Universal

Glossary of Technical Terms

eth. Keddas?. 4. Assembly: Zovagis
467. 45 &c., Syr. Jac. C’niishyo. ~
Lord’s Prayer. (1) Occurs in all
liturgies, except AZ. const., as the con-
clusion of the central action and sum-
ming up of the great prayer (533. 54)
and the transition to the communion ;
with a proém and a conclusion (see
Embolismos). (2) Otherwise used,

252, 393, 353, 399: CP. 242.

Ma‘apra (Nest., 262. 13 6) <A
Chasuble. See Vestments 5.

Machfad pl. machfadat (eth., 196.
13: 199.9). The veils or napkins in
which the oblate is wrapped (196. 19)
and with which the oblation is covered.
(Evidently translit. from arab. mihfazah
‘that in which a thing is kept’ and
then assimilated to the similarly sound-
ing eth. word meaning ‘a tower’).

Malea (syr. ‘ king,’ Nest.). 1. The
holy leaven used in the bread of the
eucharist, related to be derived from a
loaf given to S. John at the Last Supper
and transmitted through SS. Thomas
and Bartholomew, Addai and Mari,
248. 1-12 (cp. ‘Abhdishu Pear/ iv. 6):
sometimes reckoned by the Nestorians
as the sixth of the seven sacraments.
The Syrian Jacobites also use the holy
leaven. 2. The priest's loaf, pirshana
malcaya 247.19. Cp. Bread, Hemira.

Manual Acts: the ceremonial mani-
pulation of the consecrated oblation ; in
Byz., and thence in Jas. and Mk., after
the Lord’s Prayer, in other rites partly
before and partly after: generally covered
by a hymn or a deacon’s ‘ proclama-
tion.’

1. Elevation (tpwors; arab. raf'ah:
syr. 2uyoho: arm. werathsoumn: slav.
woznoshente): the uplifting of the
holy bread (Syr. Jac. both paten and
chalice), with the words Zhe holies to
the holies. In the earlier writers there
is no mention of the elevation (483. 37
is perhaps the earliest), while the words

| oppayitay 62:

581

are frequently mentioned and interpreted
as an invitation and a warning in view
of communion (see esp. 534.1). It is
probable therefore that the elevation
was originally only the raising and ex-
hibition (émodexvie 483. 38) of the
gifts as they were brought out for the
people’s communion. Later it is ex-
plained as symbolising the crucifixion
or the resurrection (Jo. iii. 14, xii. 32:
486. 39).

2. Fraction (% nAdow Tot dprov Ac.
ii. 42 &c.: see Avatpetv, Medrlfew:
Byz. pedcopds, arab, fasl [Melk. Rism],
slav. vazdroblenie, arm. bekanel; Syr.
Jac. Nest. ayo: Copt. fosh, arab.
kismah, eth. fetaté). ‘ Properly, as
in the N.T., the breaking of the one
loaf for distribution, the treatment of
the Lord’s body as food (1 Cor. x. 16,
17: Is. lviii. 7, Lam. iv. 4: cp. 480.
39: 486. 40: 526. 48: if xAdpevor be
read in 1 Cor. xi. 24 this is still ob-
viously its meaning), and a reproduction
of the institution. Later it is regarded
as symbolical of the passion (533. 56:
97. 8 sqq.: cp. 480. 36), and the sym-
bolical «Adois is in some degree distin-
guished from the peAropés for distribution.
Hence three fractions can be distin-
guished: (1) Egypt., at the recitation
of the institution, 177. 1: 232. 20: (2)
Byz., the symbolical fraction: not very
clearly marked but discernible in Jas.
62. 7 6 KAG as compared with 17 6 dpxe-
rat pedicev: Mk.138.19, 226: 393. 24.
(3) Universal: the comminution or divi-
sion into particles (uepides q.v.) both as
symbolical and as necessary for commu-
nion: (in Byz. this is already done in
the prothesis by the excision of the
particles from the mpoogopa). The frac-
tion is generally made along the lines
of the impress on the oblate; and it is
always a definite act done before the dis-
tribution is begun.

3. Consignation (Syr., Egypt., Pers.:
Syr. Jac. and Nest,

582

riishmo ‘signing’: Copt. arab. rasam,
eth. ‘“daba ‘to sign’). The signing with
one species upon the other. Probably
identical with the following, either
simply (292. 9) or as its initial act.

4. Commixture (Byz., Syr., Egypt.:
évwors 62. 11: mAnpody 393. 34: arab.
cammal: slav. tspolnenie : arm. kharr-
noumn). The immission of a particle
into the chalice, as a symbol of the
reunion of our Lord’s body and soul
(Lev. xvii. 11) in the resurrection.

5. Lntinction: the infusion of the
whole contents of the paten into the
chalice with a view to the communion
of the people in both species at once.
See Communion, Spoon.

Mar, fem. mart (Syr., my lord, my
lady). ‘Title applied to (1) saints, (2)
prelates.

Marmitha, pl. marm*yatha (Nest.,
253.9). See Dawidha.

Mas6b (Eth., ‘pot’ =ordpvos Heb.
ix. 4): a round box, § x2 in., with a
cover, of metal or wickerwork, in which
the bread is brought to the altar before
the prothesis, 198. 26, 29. According
to the terms of the prayer over it, it
must originally have been used for a
paten. Renaudot (i. p. 474) renders
arcam sive discum matorem.

Mass (missa=missto): properly ‘a
dismissal’ (467. 41): hence m. catechu-
menorum ‘the dismissal of the cate-
chumens’ and then the service from
which they are dismissed, the ‘m. of the
catechumens’; thence by analogy ‘the
mass of the faithful,’ the service attended
by the faithful only.

Matran (arab.): a ‘metropolitan’:
and since most bishops in the Levant
are now metropolitans, in part through
the suppression of the lesser sees, collo-
quially a ‘bishop.’

MAatiniya (=yperdvoa, Nest.): a
prostration. See Merdvowa.

M°caprana yee the Bulogia:
See Eulogia.

Glossary of Technical Terms

Mechir (Copt., lxix. 36, Ixx. 17): the
sixth month, Jan. 26-Feb. 24.

Meghedi ( = peAwdia, Arm., 418. 38).
Formerly in the general sense of ‘a
hymn’; now appropriated to the ——
sung during the prothesis.

Melkites (syr. malcdyé‘ royal,’ ‘ royal-
ists’), (1) The Orthodox as holding the
faith of the empire and as opposed to the
monophysites: (2) the Uniats of Syria
and Egypt drawn from the Orthodox
church (so always in this glossary).

Memorial. 1. (Syr. Jac. methdachro-
ntitho 493. 10): an intercession. 2.
(eth. ¢azcdr 203. 21: 204. 4): an
offering in commemoration, apparently
of one departed. 3. (Nest. dichrana), a
saint’s day, 253. 32; or a commemora-
tion of the departed, 286. 14. ;

Mesedi (=peowdiov, Arm., 425. 30):
the Psalm before the Apostle: also a
proper hymn in vespers.

Mes6re (Copt., Ixx. 21): the twelfth
month, July 25-Aug. 23.

Milk and Honey: administered to
theneophyte at his communion after bap-
tism. Usual in the west: in the east
confined to Egypt (Clem. Al. Paed i 6;
and 463. 36 sqq. above, which is western
in origin, cax. Hippol.1g; and S. Jer. 7
Esat. 54 (iv. c.644 B] mentions the use as
western: cp. ¢. Lucif. 8 [ii. c. 180 E]).
Cp. 538. 26.

Minister (Syr. Jac., Maron , sh°mash,
107.5, 19, 25): to cleanse the chalice
&c. after the Liturgy. Cf. Deaconess 2.

Missal (mzssale): the mass-book,
containing the whole service of the
altar for the whole year. Such books
are unknown in the pure eastern rites,
but they have been compiled in more or
less complete form for several of the
Uniats, lvi sq., Ixvii, 1xxviii, Ixxxv.

Mixture (mixtio: tvwos 357. 23:
arab. zthad: slav. soedinenie): the
mixing of the wine and the water in the
chalice at the prothesis; in all —
except the Armenian.

Glossary of Technical Terms

Morning Incense, Office of (Copt.).
An office said before the liturgy, con-
sisting of the Lord’s prayer, the pr. of
thanksgiving, the offering of incense, a
hymn, intercessions, a second hymn,
creed, Gospel, intercession and the pr.
of absolution to the Son. There is a
corresponding office for the evening.

Métwa (i.e. mauthbo ‘seat’: cp.
KéG.opa: Nest., 251. 22): a variable
anthem in the night-office, sung sitting.

Music. Musical directions are some-
times given in the rubrics: (1) Byz.,
troparia &c. are rubricated with their
7xos or tone (arab. dahz: slav. glas). The
tones are numbered (as were the western
till after Guido of Arezzo), not. trom
i to viii alternately authentic and plagal,
but from i to iv, each number including
an authentic and a plagal: thus jx. y=
v authent., hxos tA. 5 = viii plag. (2)
Coptichymns are rubricated échos Adam,
Job or Batos or in arab. simply adam
(sic), aiyab or watus, the tones being
named apparently from some. typical
hymns. (3) -The skirl of the Abyssi-
nians is noted with neums in the books
and two tones (zémd@) ‘the first’ and
‘araray’ are mentioned in the rubrics
198. 18: 218.1: cf. 222,17. (4) The
Nest. hymns are rubricated with the
names of typical hymns, 253. 28: 258.
30: 269. 2: 299. 6.

Mystery, mysteries (yvaornpiov, syr.
roz0, arab. sirr, eth. meshtir, copt. mys-
térion, arm. khorhhourd, slav. tayna. In
LXX Dan. ii. 18 &c. =T) ‘a secret’; Tob.
xii. 7, 11, Judith ii..2, Wisd. ii. 22, vi.
22, 2 Macc. xiii. 21 ‘a secret plan or
counsel’; so in N.T. generally: but
Apoc. i. 20, xvii. 7 and perhaps Eph. v. 32
‘a symbol’ as representing or expressing
a secret), The sacraments and especi-
ally the eucharist, the usage being no
doubt in part influenced also by the
pagan mysteries, to which the sacra-
ments correspond. So in the liturgies
(1) the unconsecrated gifts, 42. 16:74:

583

14: 75. 28: (2) the consecrated gifts,
25. 21, 34% 104. 22.

Narthex (vdp0né, 523. 37: 524. 29).
The inner vestibule of the church... At
first a space railed off at the west end:
then formed by rails between the columns
of the return of the aisles, possibly of
the aisles themselves: then an ante-
chamber severed from the nave by a
wall. See Doors. Occupied by Hearers
(Penitents), Catechumens and Com-
petents.

Nave (Byz. vads, arab. canisah, in
Melk. also hazcal, slav. korabl, arm.
khmbaran: Nest. haicla). The body of
the church, occupied by the Kneelers
and Consistents (Penitents) and the
Faithful. The gysaeconitzs or place for
the women is either railed off with a
grill (Copt.) oris a gallery (Byz.). The
nave contains the ambo (q.v.) and the
soleas, the platform of the singers.

Neophyte (vedputos, veopwriotos II.
13, veoreAnjs 26. 13): one newly bap-
tised.

Neschkhar (‘ wafer,’ Arm.): 1. the
eucharistic Bread q.v. 2. The Eu-
logia q.v.

Nineveh, Fast of (Syr. Jac.: Egypt.,
lxix. 37: 158. 31: Nest.) : the monday,
tuesday and wednesday of the third week
before Lent, fasted in commemoration
of the preaching of Jonah.

Oblate (oblata 5 30. 29: oblatio 541.
21): the eucharistic loaf. See Bread.
Oblation. See Offering.
Oblationarius (539. 28): one of the
ministers who received the oblations of
the people. Probably a subdeacon, as
in the west. Perhaps represents mpoo-
popapios, which occurs.
Offer. See ’Avadéperv, Mpoodyey,
Npockopiferv, Npoodéperv.
Offering. See “Avadopa, Adpoy,
Ovcia, MpooKopdy, Mpowdopa.
Offertory. (Swpopopia 504. 33: mpoo-

584

wopibh 319. 1). The offering of the
material elements of bread and wine
and water and ‘other devotions of the
people’ inthe mass of the faithful before
the anaphora. Originally involves three
moments, (1) the offering on the part of
the faithful through the ministers at the
sanctuary (508.6: 525. 18: 538. 19):
(2) the selection of the oblations to be
consecrated and their preparation by the
deacons: (3) their ‘setting forth’ on
the altar by the deacons (485. 30: 488.
2: 525.27). In course of time, perhaps
partly through the adoption of the
solemn making of the bread at the
church, (1) fell into disuse in its large
ceremonial form and took the shape of
informal offering before the liturgy or
of offering money at a collection ; (2)
was moved back and became the Pro-
thesis (q.v.) before the liturgy; and (3),

in rites where the oblation was prepared

at a separate table, became the Great
Entrance with the Offertory prayer
(Byz.) ; in rites where the oblation was
prepared on the altar, was reduced to a
prayer (Syr. Pr. of Veil?; cp. Mk. 124)
or vanished altogether (Copt., Abyss.).
Nest. is mixed: see 262, 267. On
the Diptychs and the Lavatory which
belong to the Offertory see sub vo-
cibus.

Oil, Oblation of (190. 24): the con-
secration of the oils of the catechumens
and of the sick, and of the chrism of
confirmation, after that of the eucharistic
oblation. The oils and the chrism are
still consecrated at the same point on
maundy thursday.

Ordo communis (Syr. Jac. ¢échso
d°kiirbono: Syr. Un. and Maron, arab.
rutbat alkuddas: Eth. sher'ata keddasé
194. 4, Randna keddasé): the rubrical
framework and permanent prayers &c.
of the liturgy as distinguished from the
several anaphoras and proper lections
and hymns. Cp. ordo missae.

Orthi (Arm.) =’Op@ot q.v.

Glossary of Technical Terms

Ourar (wpdpov, Arm., 414. 10). A
Stole. Sce Vestments 3. rie

Oven (Nest., 248. 23). The oven in
the sacristy or other chamber attached
to the church, in which the sacred loaves
are baked. It is apparently (248. 24)
of a usual type of eastern oven, a clay-
lined cavity in the floor.

Pachon (Copt., Ixx. 21): the ninth
month, Ap. 26—May 25.

Pallium (506. 29).
ments 6.

Padni (Copt., 168. 16): the tenth
month, May 26-June 24.

Papi (Copt., 168.6, 19): the second
month, Sept. 28-Oct. 27.

Parastasis. See Napdoracts.

Particle (uepis 526. 39: 62. 29 d:
393- 24: arab, juzz: copt. klasma 464,
5: arm, masa 449. 30, bekor: slav.
tshastztza): a piece of the broken host,
such as is given to each communicant,
See Coal, Pearl. 5

Paten (fatena 539, 541: 5Sicxos,
dioxaprov, mivag [Mt. xiv. 8, vulg. déscus}
546. 38: arab. sainiyah: syr. Jac. pinco
Lk. xi. 39 mivag], Nest. pilasa (YP
Ex. xxv. 29], Aathiira [‘ table,’ Ex. xxv.
23]: copt. diskos: eth. cachel (Ex. xxv.
29: mivag Mt. xiv. 8], “dwed ‘circulus’
226. 25: slav. déskos: arm. maghzmah).
The plate on which the bread is offered
and consecrated. Abyss. and Nest., a
tray, Abyss. 7 in., Nest. 12 in., in dia-
meter. The Russian paten is commonly
supported on a central foot.

Paul (Copt. 150. 4 &c., eth. 213. 10),
The Apostle or lection from S. Paul’s
Epistles. See Lections.

Peace. 1. The Kiss of Peace (da-
magpds 504. 23: 320. 30: dowdeodat
473-18: eipnvn 488.7: dydrn 321. 2,
dyarnoat 320. 29: cp. I Pet. v.14: arm.
hhamoir srbouthean : slav. tzelowanie:
Syr. Jac., Nest. sh°/omto: Syr. Un,
Maron, arab. salam: Copt. aspasmos
461.9: 162. 36, arab. sah, eth. amchda).

See Vest-

Glossary of Technical Terms

The mutual salutation of the faithful
(Rom. xvi. 16, 1 Cor. xvi. 20, 2 Cor. xiii.
12, 1 Thess. v. 26, 1 Pet. v. 14, cp. Phil.
iv. 21, Heb. xiii. 24, Tit. iii. 15, 3 Jo.
14), before or after the offertory: in
fulfilment of Mt. v. 23, 24 (469. I0:
478. 41: cf. 485. 12). Formerly an
actual kiss 13. 13: now, Greek, the
priest kisses the oblation, the deacon
his stole 382. 26: Syr. Jac., the deacon
takes the priest’s hands between his own
and then passes his own hands down
his face, and so it is passed on through
ministers and congregation: Syr. Un.,
the deacon kisses the priest’s hand and
so on: Maron., each takes the fingers of
the next above between his own and
then kisses his own: Nest., each takes
the hands of the next above between
his own and kisses them, ‘the procession
of the peace’ 282. 4: Copt., the priest
bows to the people, and the people turn
each to his neighbour and touches his
hand: Arm., each bows to his neigh-
bour. 2. The verbal salutation ‘ Peace
be to all’: 314. 24 &c.

Pearl (uapyapirns, syr. margonitho
534- 31, arab. jauhar 185. 16, where
‘elements’ should be ‘fearls’). A par-
ticle of the broken host. See Particle,

Penitents. Certain sorts of offenders
undergoing penance in the shape of ex-
clusion from communion for periods
canonically regulated in proportion to
the gravity of the offence. Distributed
into four classes, to one or more of
which each penitent belonged for a
specified period, passing upwards from
class to class. The complete system
was perhaps rather ideal than actually
realized, and at least it was limited both
in area and duration, perhaps never being
effectual outside of Asia Minor, if there,
and tending to disappear even in the
fourth century.

1. The Weepers, mpookdatorres 523.
33, were not admitted into the church
but stood without the doors in the atrium

585

asking for the prayers of thé people as
they entered. 2. Hearers, dxpowpevor
3. 13, 9 axpdacis 524. 29, stood within
the doors, in the narthex below the
catechumens, until after the sermon,
when they were dismissed summarily
3-13: 524.29. 3. Kneelers, imonin-
TOVTES 521,27, UMdMTwOLS 524. 43, of év
peravola 7. 28, stood at the bottom of
the nave and were dismissed with prayers
and blessings, after the energumens, or
in Lent after the competents. 4. Cov-
sistents, ovvioTapevor, vvecTOTEs 523,
40, ‘stood with’ the faithful throughout
the liturgy but without offering or
communion (xowoveiy THs mpocevyxis
xapis mpoopopas). In Ap. const. the
consistents are dismissed after the kiss
of peace 13. 28, their communion in
prayer being limited to the Prayers:
but this passage may be only a survival
of an earlier stratum. In the other texts
the penitents are now not noticed, except
237. 35 and perhaps 41. 5: cp. 473. 21.

Pericope (mepixomn, arab. fas). A
section of Scripture read as a lection.

P*risto (Syr. Jac., Nest.). See Bread.

Phaino (¢aivddov, Syr. Jac. 70. 31,
and Chald.). A Chasuble. See Vest-
ments 5.

Phokh (arm.). The verse of an
antiphon. See Antiphon.

Pointing (eth. emdré).
vueuv.

Pope (Egypt.: mdmas, copt. papa,
eth. papas). 1. The patriarch of Alex-
andria: in eth. /ik-papds ‘ archpope.’
2. Eth., a metropolitan.

Praxis (mpdges, Syr., Egypt.). The
lection from the Acts of the Apostles.
See Lections.

Prayers, The (% tpwrn edx7y 13. 28:
ai evxal Trav moray, h extevijs ixecia).
The prayers of the faithful at the begin-
ning of the mass of the faithful, an
intercession for the whole church bidden
by the deacon and followed normally by
an inclination or blessing. In the texts

See Aeux-

586

this moverthent has been variously 003
arranged and complicated.

Preanaphoral: the tract of the
liturgy preceding the anaphora.

. Presanctified (7a mponyacpéva sc-
bHpa, arab. briiyijyasmana, alsabik tak-
disuha, arm. nakhasrbeal: slav. prejdeo-
swyaschennaya). 1. The gifts before
consecrated, sc. on the sunday for com-
munion on weekdays (esp. wednesday
and friday) in Lent. 2. The liturgy
in which the presanctified gifts are ad-
ministered : constructed from the ordi-
nary liturgy by the omission of all
between the offertory and the Lord’s
prayer, the offertory prayer becoming
the proém of the Lord’s prayer. Byz.
xciii. 9: xcviii. 32: 345: 537.17: S. James
lv. 494: S. Mark lxvi. 12.

Prophecy or Prophet: the Old
Testament lection. See Lections.

' Prospharin(Copt., =mpoopépev, arab.
tbrisfarin 148. 26: 164. 43 so called
apparently from the deacon’s exclama-
tion 164. 8). The veil of the oblation.
See Veil 3.

Prothesis. See Mpdé@eots. 1. The
office or act of setting forth the oblation,
including the arrangement of the bread
on the paten, the mixing of the chalice
and the veiling; being the second part
of the offertory (q. v.) moved back to the
beginning of the liturgy. (IIpé@eas,
mpookomidyn : arab. takdimah: | slav.
proskomidiya: arm. matouthsoumn: Syr.
Un. arab. alkhidmat alauwali ‘the first
service’: Nest. g#bhtha, including the
baking of the bread: copt. prothesis).
2. The oblation as set forth (360. 28,
34: 6 dpros ris mpodécews 508.6: 528.
15: atab. takdimah: slav. predlojente:
arm. arradschadrouthium 419. 15:
433-6). 3. The place in which the pro-
thesis is made (356.15). Byz., originally
the sacristy 309. 5: now the apse to the
N. of the bema (70 Bdpeov pépos 367.
29). For Nest. see Oven, Treasury.
4. The table on which the prothesis is

Glossary of Technical Terms

made (356. 16: arab. briishis, mahil —
altakdimah, Melk. ma’idah’altak. or
madhbah altak.: slav. predlojente: arm, —
entsataran, matouthsaran) : Byz. a table
in the N. apse, Arm. an altar or a recess
somewhere on the N. of the altar.
Prumion (/°riimyiin = mpooijuov,Syr.
Jac.): the introduction to a Sedro (q. v.).
Psalms (Yadpuds, Yadrp@dia, efor
dopa: syr. mazmiiro:
copt. psalmos: eth. mazmir: arm.
saghmos: slav. psalom). See Antiphon,
Dawidha. Used in the liturgy 1,
chiefly with the lections : see Alleluia,
Mesedi, Saghmos Jaschou, Shiraya,
Mpoxeipevov: 468. 28: 477. 8: 506.
36, 42:°520. 4: 524.16: 535. 11. © 2)
In the enarxis (q.v.) 487. 18: 253.9:
345. 17: 364sqq.: 422.6. 3. Atvarious. —
points, especially at the communion; —
see Kotvevixdy. ‘
Purificator (Syr. Jac., g°miro vol
37: 107.1: espigo). See Sponge.

Raised place, The (Nest., magtabh- —
tha 273. 20): the footpace before the
altar. a

Readers (dvayvwotns: arab. kari:
arm. entherthsogh: slav. tshtetz: syr.
koriyo: Copt. anagnostés, arab. kari,
anjili, anagnust, eth. andgu°nstis). The
minor order entrusted with the recitation
of the lections and responsory psalms,
ranking below the subdeacons (29. 25
&c.). At first the readers read all the
lections (527), but the Gospel at least —
has generally been taken from them and —
given to the deacon or a higher ecclesi-
astic (cp. 507. 12).. There has also been
a tendency to confuse them with the
singers. 1a

Redditio symboli: the recitation
of the creed by the competents in holy
week, 467. 25: cp. 532. 35. )

Remains of the consectaniil
species (7d mepiocevoavta 25.15). Vari-
ously disposed of: 1. carried into the
sacristry and consumed by the deacons

arab. mazsmur: —

Glossary of Technical Termes

(Byz., 398. 31: probably 25.15: 463. 7).
2. Burnt (Syr., 487. 3: cp. Humbert
¢. calumn., graec. {Max. bibl. patr. xviii.
397 H]). 3. Consumed by children
(530. 13: cp. Conc. Matiscon. c. 6).
4. Consumed by ministers at the altar
(Nest., 304. 30, in practice their com-
munion). 5. Reserved (534. 33). 6. Car-
ried home by the faithful for private
communion (Egypt., 526. 32).
Responsory (77.8). See Antiphon.
' Rite. 1. A type of ritual system, a
liturgical family. 2. A particular ritual
function (reAetH, dxodovOia ; syr. tiichsd:
arab. khidmah: copt. akolouthia).
Rub the bread, To (Egypt., arab.
massah alhamal 145.14, eth. mazmaza
ku°rbana 199.5) i. e.to test the soundness
of the loaf and to remove loose par-

ticles: cp. 545. 29.

Sacristy (wacropéma or -€ia 25.15:
28 7 [1 Chr. ix, 26 &c. NDW], duaxom-
«dv 484. 29: oxEvopvAdKioy: arm. sarkav-
aganoths, avandatoun: slav. riznitza:
Nest. beth shamasha ‘house of the
deacon’ 251. 33, Chald. 4. diyakiin : Syr.
Un. 4. rozé ‘house of the mysteries’ [arab.
sacristiya|: Copt. diakonikon, arab.
mauda alkhidmah ‘place of service’).
The chamber attached to the church in
which the sacred vessels &c. are kept
under the charge of the deacon (519. 24).
The Byz. prothesis was formerly made
here (309. 5): in Mk, the prayers of the
enarxis are said here (113. 2).

Saghavart (Arm., 413. 43).
Crown. See Vestments 8.

Saghmos Jaschou (Arm., ‘the psalm
of dinnertime’ 425. 24). The Psalm
before the Prophet.

Sanctuary. The space within the
cancelli and the veil, containing the
altar and the synthronus. i. Names
a. Sanctuary: teparetov 482. 10: 354.
37: arm, srdaran (cp. syr. baith kidh-
sho 94.14a: eth. macan kediis 195. 15,
beta makdas 195. 20, kedsat 196. 36).

The

587

b. Holy of holies q.v. Syr. Jac., Nest.,
Eth. c. Zemple; arab. (Byz., Syr. Jac.,
Egypt.) hatcal 156. 22: copt. erpher:
eth. hayecal, d. Altar: Byz. 6vo.acrn-
ptov (rubrics), slav. altar: Syr. Jac. and
Nest. madhbh°ha 69. 15: 257.10: Copt.
thysiasterton, manershooushi. e. Trt-
bune: Bijpa 476.5: arm. bem 423. 2:
Nest. dim 257.9. f. Chancel: Nest.
kanct (=cancelli) 253.'16. g. Pres-
bytery: mpecBurépoy 524. 4. ii. Form,
&c. Byz., the central apse («édyxn 484.
28), the one altar being on the chord:
very rarely there is a second altar in N.
orS.apse. Syr. Jac. and Copt., the three
apses, each with an altar on the chord.
Nest., the square end of the church;
one altar partly recessed into E. wall.
Abyssin., a detached rectangular build-
ing with a dome in the middle of the
(round) church; one altar under the
dome. See Cancelli, Doors 3, Syn-
thronus, Veil I.

Schapik (Arm., 414. 5). The Alb.
See Vestments I.

Schourdcharr (Arm., 414. 30). The
Chasuble. See Vestments 5.

Seal. 1. Syr. Jac. tabh‘o, the eu-
charistic bread. See Bread II. 2. Syr.
Jac., Nest. Aathama, a conclusion, a
final verse 72. 8, or blessing 303. 19:
105. 30. Cp. ’AqmédAvors.

Second service of the kurbéno
(Syr. Jac. teshmeshto d°tartén 72. 15,
Un. arab. alkhidmat althiniyah). The
second part of the preliminary ser-
vice before the lections, pp. 72. 16-
76. 30; in Un. including the vesting
(which here follows the prothesis).

Sedro (Syr. Jac., ‘order’ 71, 21:
74. 30: 80. 20: 108. 7): a prayer con-
structed by the insertion of verses into a
more or less constant framework, con-
sisting of what seems to be survivals of
psalm-verses with gloria (cp. the Nes-
torian hymns 250, 25: 253, 29 &c. and
the common Greek form 354. 5-15) and
preceded by a proém (frumion q.v.).

588

In some cases (74, 80) the structural
clauses have disappeared. The sedro is
recited by the priest standing before the
altar while the censer is swung.

Sermon (mapakAnois 3. 9: 29. 41:
&dacKwadia 3. 10: 521. 22 [1 Tim. iv.
13]: mpooopudAia 464. 25: dmrdia 518. 28:
mapaiveots 477.39: KnpvypHa: arm. cha-
voz, tscharr: slav. pooutshenie). The
instruction and exhortation on the lec-
tions (xlvii. 22) following the Gospel
(cp. Lk. iv. 17 sqq., Ac. xiii. 15). It is
not generally provided for in the rubrics,
and it is commonly misplaced in prac-
tice (e.g. Syr. Jac. at 1or. 31). Several
sermons in succession were not uncom-
mon in the fourth cent. (29. 41: 477.
30: 531.53), and, as in some degree at
present, applause was frequent (468. 39:
477- 33: 507. 24).

Servant of the church (Syr. Un.

khadim alcanisah, 109. 26). The
sacristan.
Shamamout (Arm., 421.12). The

first hymn of the enarxis, of which
‘ Onlybegotten’ (‘O povoyerns 365. 33)
is the dominical form.

Shamashitha (syr. = ‘ diaconate,’
Nest., lxxvii.g). The book of diakonika.
Cp. Liber ministerii, ‘lepodvaxovixdv.

Sharakan (Arm., xcviii. 1, 308). The
Canticle book, containing the proper
hymns of the divine office.

Sher‘ata gecawé (eth., Ixxii. Io,
Ixxiv. 34). The Lectionary.

Shiraya (syr. ‘beginning,’ . Nest.
256). The antiphon before the Apostle :
cp. Fipoxe(pevov. (In the divine office
generally introductory to an anthem of
the type of 250. 25.)

Sides of the altar (Nest., gabhz):
apparently thespaces between the middle
and the ends of the altar.

Singer (Yaduqdds 468. 29: Yadrns
518. 25 &c., iepopadrns 537. 36: syr.
psaltté 95.10: arab. muratti]: eth. ma-
zamer: arm. saghmosergov, dpir ‘clerk’
416. 11: slav. Zewetz). A clerk of the

Glossary of Technical Terms

minor order of singers who form the
two choirs (xopdés, arab. khurus or
khiriis) which sing the hymns and the
antiphons,

Sophia (Syr. Jac. 82. 3). See Zopia.

Sponge (onmdyyos 395. 29, Tmoyyd,
Hovoa 359. 26: arab. zsfanjah: slay.

gouba: Syr. Jac. espigo, g°miiro,Syt.Un.-
arab, zsfanjah). The sponge with which

the vessels are cleansed; in Byz. used
also to sweep together (droonoyyitew
395. 28, gvoTéAAav 359. 26: cp. 4II.
23) the particles on the paten. The
Arm. purificator (srdithsch, thasch,
kinak) is a linen napkin.

Spoon (Byz., Aafis (Is. vi. 6] arab,
mil‘ akah: slav. Yitza: Syr. Jac. tar-
wodho 102.2: Copt. kokliarion, mystér,
mysthéri; arab. mil‘akah: eth. ‘erfa
maskal 200, 23). The spoon with which
the people are communicated in the
two species together. See Commu-
nion. The Abyss. like the Byz. spoon
has a cross at the end of the handle:
hence its name.

Subdeacon (démodidxovos 13. 20:
vanpérns 519. 28: cp. xxix. 10: Aecroup-
y6s 490.7: syr. aphiidhyakno 95. 10:
hitipathiakna [Nest.]: copt. ypodiakon:
arab. abiidiyakun: eth. nefka diyakon
‘half-deacon’ 214. 23: arm. kzsarkavag:
slav. ypodiakon). One of the minor
order next below the deacons, assisting
the deacon in the more mechanical acts
of the service, as symbolized by the ewer
and basin for the lavatory delivered
to the Byz. subdeacon at his ordina-
tion. Formerly they probably received
the oblations of the people (Oblation-
arius). They have now no part de-

finitely assigned to them in the rubrics — %

(but see 214. 23: cp. western use), and

do not exist as a permanent order in ~

the Greek church.
Synaxar (Byz. ovvafdpior,

nacsar 155.9: \xviii. 10). The Martyro-
logy or collection of the legends of the

slay. ; :
synaksar: Copt. synaxarion, arab, st-

Glossary of Technical Terms

saints. In Copt. lections of the synaxar
are sometimes substituted for the Praxis.

Synthronus (cvvOpovos : cabédpa 524.
3, ) dvw Ka. 370. 28, 9 x. TOU @votagTn-
piov 314. 16: ? sudsellia 506. 22, mpoedpia
ib. 21). The seats of the presbyters
ranged round the apse on each side
of the central throne of the bishop
(Opdvos 476. 6 &c., 6 &moxom«ds 4.
530. 32, 6 0. 6 feparixds’ 314. 15).

Table, The or The holy (1. That
on which ‘the food of God’ [Lev. iii. 11,
Ez. xliv. 7] is presented to Him, whether
the Table of Shewbread [Ex. xxv. 23
sqq., Lev. xxiv. 5-9: ‘the altar... the
table that is before the Lord’ Ez. xli.
22] or the Altar of Burntoffering [Ez.
xliv. 16, Mal. i. 7,12]. 2. A feast, a
meal, Ps. xxiii. 5, Ixxviii. 19: so 1 Cor.
x. 21 tp. Kvpiov ‘the Lord’s feast’ at
which the Lord’s sacrifice is partaken of,
as opp. to Tp. Sa:poviwy), 1. The altar,
called ‘table’ once only in first three
centt., and that in immediate relation
with the act of communion (509. 4), but
commonly from the fourth cent. on. See
Altar. 2. The feast of the eucharist,
the eucharist as partaken, 31. 6: 65.
30: 476. 30: 479. 43: 481.12: 534.
25.

Tablitho (Syr. Jac., Nest.). See
Antiminsion.

Tabot (Eth.). The Ark (Heb. ix. 4).
A coffer of gold and gems preserved in
the cathedral church of Acsum, con-
taining a slab on which are inscribed
the ten commandments, supposed to be
the Ark of the Covenant stolen from
the temple of Jerusalem and carried to
Ethiopia by Menelek the son of Solo-
mon and the queen of Sheba. The slab
is used as the tablith on the altar (see
Antiminsion). Hence the tablith in
every church is called /addt. Possibly
there has been some confusion, such as
is common in ethiopic ritual language,
between the words Zad/ith and ¢abdt. In

589

the rubrics ¢@40¢ is commonly used
where the altar as a whole is meant.

Tachsa (=Tdfis, Nest.). The book
containing the liturgies and other sacer-
dotal offices, Ixxvii. 8.

Tagharan (Arm., xcvii. 38, 308).
The Hymnbook, which includes the
proper hymns of the liturgy.

Telditho (Syr. Jac., ‘elevation’).
The rubric of a prayer said by the
priest aloud and in an erect posture ;
as opposed to g°hontho (q.v.). Cp.
Kanina, ’Exdovyots.

Tersanctus (6 Tpiodyios tuvos 479.
42, 6 émvixios tyvos 313. 24 &c. [ep.
479. 48], dyyeduxt) Sofodoyia 480. 8, 7
Tov Tpiaayiov SofodA. 482. 22, ayacpds
q.v.). The Seraphic hymn, being Is.
vi. 3 (Apoc. iv. 8) with certain modifica-
tions : (a) ‘heaven and’ is added: cp.
Clem. R. 1 Cor. 34 § 6: (b) in all. rites
but Pers. ‘thy’ is substituted for ‘ his’:
(c) in all rites but Egypt., Mt. xxi. 9 is
added in some form. See Thanks-
giving.

Thanksgiving, The (4 edxaporia
1 Cor. xiv. 16: 474. 3: 526. 25: 529.
12: % pvoTiKh THs mpoopopas evx. 506.
39: evAoyia 1 Cor. x. 16, cp. xiv. 16:
evAoynoas, edxaporijoas Mt. xxvi. 26sq.
&c.: 508. 51). The great Thanksgiving
with which the anaphora opens and in
which the divine nature, creation, pro-
vidence and redemption (tds dparous
evepyecias 474. 6: Tas iepds Ocoupyias
488. 18: cp 492. 3 sqq.) are commemo-
rated, culminating in the recital of the
Institution. It divides into three parts,
the Preface, the Sanctus and the Post-
sanctus, and the distribution of topics
between the preface and the postsanctus
is characteristic and more or less a
criterion of rite. The whole central
action of the liturgy, whatever its scope
in detail, was originally included in
edxapioria: hence 4 «dxapioria as the
principal title of the sacrament and
such phrases as } edxapiornOeioa Tpoph

599

(Just. M. Ap. i. 66) of the consecrated

elements. See EvAoyla. ;

Tho6outh (Copt., lxx. 17). The first
month, Aug. 29-Sept. 27.

Three, The (Egypt., 520. 38: al.’
121.1) ‘the three great prayers’ (160. 3)
for the church, the pope and the con-
gregations, bidden by the:deacon and
recited by the priest at the end of the
Prayers.

Throne. 1. The Altar q.v. 2. The
bishop’s throne. See Synthronus,

Tone: see Music.

Treasury (Nest., dezth gaza 262. 184,
beith kiudhsha ‘house of the holy thing’).
A recess in the N. wall of the sanctuary
where the vessels are placed until the
offertory.

Trisagion (Byz. 5 tpicdyos tyuvos
535. 1, 6 Tpioay. 527. 7, 70 Tpioayov
345. 2: arab. ¢risdjyiin: slav. trisyatoe:
arm. erechsrbeann or ergsrbeann: Copt.
arab. ajyis althalathah), ‘The hymn
“Aywos 6 @eds. xTA related to have been
revealed at Constantinople in the ponti-
ficate of S. Proclus (531. 9), and first
occurring among the cries of the fathers
of Chalcedon (Labbé-Cossart Conc7lia iy.
1192 A). Sung either at the beginning
of the mass of the catechumens (Byz.,
Syr., Pers.) or before the gospel (Egypt.).
Addressed to the holy Trinity (481. 23);
but by Monophysites and Armenians,
since Peter the Fuller, to the Son, an
additional clause being added: in Syr.
Jac. the original ‘ who wast crucified for
us’ always (77): in Copt. and Abyssin,
this and other clauses 155, 218: in
Arm. a proper for the season (423).
In Byz. on certain festivals a proper
antiphon is substituted for the Trisagion
(369). 7

Turgama (‘ interpretation’: Nest.,
257, 259). A hortatory hymn sung be-
fore the Apostle and the Gospel. That
for the Apostle is fixed: for the Gospel
propers are provided. They are now
disused. The composition of ¢argami

Glossary of Technical Terms

| is attributed by ‘Abhdishu (Assemani

B. O. iii. [1] 66) to Bargauma (fl. 480),

Uniat : a community, which retaining
with small modifications its own rite,
customs and canons, has submitted to
the Roman see and accepted the Roman
dogmatic system. The Uniats are (1)
formerly Orthodox, and of the Byzantine
rite, the Melkites (rim cdatalict) of
Syria and Egypt (arabic rite) ; the Greek
‘catholics’ of the Levant and Italy and
the Albanians of Sicily (greek); the
Bulgarian and Ruthenian (slavonic) and
Roumanian (roumanian) ‘ catholics’ of
the Balkan Peninsula and Austria Hun-
gary: (2) formerly Jacobite, of the
Syrian rite, the Syrian (syriac, rubrics
in carshuni, i.e. arabic in syriac script) ;
of the Egyptian rite, the Coptic (coptic
with arabic rubrics) and Abyssinian
(ethiopic), ‘catholics’ of Asia and
Africa: (3) formerly Monothelete, of
the Syrian rite, the Maronites of the
Lebanon (syriac with carshunic rubrics):
(4) formerly Nestorian, of the Persian
rite, the Chaldaeans of Kurdistan and
Malabar (syriac): (5) formerly Grego-
rian Armenian, of the Armeno-Byzantine
rite, the Armenian ‘ catholics’ of Asia
Minor, Turkey and Austria (armenian).

Uro6ro (wpapoy, Syr. Jac., 70.10). A
Stole. See Vestments 3. ;

Vacas (Arm. 414. 25). An Amice,
See Vestments 9. a

Veil. I. The curtain of the sanctuary
(xaranéracpa 506, 18 [in Ex. Lev.=
np the veil of the holiest], mapamé-
taspa 476.8: 523. 43: dupidupa 476.
8; ByAa vela 506. 17, cp. 509. 12:
syr. wila vela 268. 35: copt. kafa-
petasma: arab. hijab [stitarah 511. 2):
eth. mantola‘et : arm, waragoir: slay.
2awesa).
_ I. The curtains of the altar, hung
on rods between the columns of
the ciborium. These have generally

Glossary of Technical Terms

vanished ;. but the Syr. Jac. and Arm.
have a curtain in front drawn during the
manual acts and the communion.

‘ III. The silk veils of the oblation
(Byz. «éAvppa, mémAov 547. 22, arab.
tld, slav. pokrowetz: arm. chégh: Syr.
Jac. shtishepho: Syr. Un. arab. mandi/:
Maron. arab. g7#@: Copt. mappa, arab.
lafafa, eth. macdan, machfad, lebes:
Nest. shishifa). 1. Byz, Syr., Egypt.
have three veils: (a) For the paten
(mpirov Kar., koxordd, 360. 5, arab. g.
alauwal, slay. maliy wozdouch: Syr.

_ Jac. hitphdyo d’pinco 73. 2: Syr. Un.,

Maron. arab. g. alsainiyah: Copt. no
special name 148. 25 ([/afafa], eth.
cedana ‘Gwed 226. 25). The Byz. is
sometimes a metal dome. (b) For the
chalice (Sevrepoy nad. 360. 13, arab.
& althani, slav. as a.: [corporalia
545.7]: Syr. Jac. 2, d°cdso 73. 2: Syr.
Un. and Maron. arab. g. alcds: Egypt.
no special name 148. 25). The Coptic
chalice is covered with a cubical box
(tote, thronos nte pipotérion, arab. cursi
alcas ‘stand of the chalice’) with a round
aperture in the top corresponding to the

-mouth of the chalice which stands within

flush with the top of the Zo¢e : the aper-
ture is covered with one of the mats (thom
‘plate,’ arab. tabak, hasirah). which
lie on the altar, and the paten is placed
on this. The Byz. is sometimes a metal
cover.
360. 18, vepéAn, dvapopa, Td dvwrarov
métrov 348. 25 5, TO péya ciAtppevor
548. 32, arab. g. alfaukdni ‘top veil’
[Melk. satar alf. ‘top shield’], slav.
bolshoy wozdouch: Syr. Jac. annaphiira
74. 15, ‘atmo ‘cloud’ 7o. 38: Syr.
Un. and Maron, arab. xafiur: Copt.
prosfarin, arab. ibrisfarin 148. 26,
eth, macdan 204. 27). 2. Arm. seems
to have two, one of the chalice ¢satskoths
skuh, the other of both paten and
chalice, chagh. 3. Nest. has one cover-
ing for both, shiship~a 282. 17 d.

IV. Nest., the humeral veil (#°kad-

(c) For both (rpiroy KaA., dnp,

59!

fana 298.5 6) worn by the deacon who
hoids the paten at the communion of

the people.
Verse. See Antiphon.
Versicle. See Irixos.

Vestments (7% feparix oroAn 345. 2:
399. 7 [1 Esd. iv. 54]: arab. Orth., Melk.,
Syr. Un. hullat alcahniityah, Maron.
thiyad altakdis : Copt. tistolé nieratikon,
hbés ethouab nte niouzb,. arab.. badlat
almukaddasah alcahniityah), The prin-
cipal vestments, for the most part com-
mon to all rites are the following :

1. The Alb (yitwviokos 476. 14,
xiT@viov 506. 27: Byz. ororyapiov, ort-
xapiov, arab. zstikharah, slav. stichar,
arm, schapik: Syr. Jac. ciithino, Syr.
Un. arab. kamis, Maron. citiinah: Copt.
stoicharion, stychart, potérion [ = 10b%-
pns|, shentd, marppa, mappa, arab.
tiniyah, eth. kamis: Nest. ¢iidhra,
Chald. ca#thina). The principal under-
vestment, worn by all orders : a sleeved
tunic reaching to the feet, properly of
white linen, now sometimes of other
material, and for deacons generally
coloured (except Copt.).

.2. The Cuffs (Byz., émpavina, ém-
paueca, arab. cumm pl. acmam, slav.
naroukawnitza, arm. bazpan : Syr. Jac.
zendo, -dé: Syr. Un. arab. 1. zunndr, r.
zand: Melk. and Maron. arab. cumme
pl. cummin: Copt. kamasion, arab,
cumm pl. cumman, eth. acmam, edjgé :
Chald. zexda). Embroidered cuffs, or
in some. cases armlets reaching the
elbow, confining the sleeves of the alb,
worn by bishops and presbyters, and in
Byz. also by deacons (other rites ?). In
Copt. and Abyssin. much in disuse :
unknown to Nest. (At 197. 42 there is
some confusion in the text, the acmam
being spoken of as if the amis).

3. The Stole. a. Sacerdotal (Byz.
émtpaxnrov, arab. dztrashil [Melk, b7-
trashil|, slav. epitrachil, arm, ourar :
Syre Jac. @roro, Syr. Un. arab. béttra-
shil(?), Maron. b:trashil : Copt. drarzon,

592

schordion, arab. bitrashil, eth. motahet :
Pers. wrara). <A broad strip of silk,
with an aperture at one end for the
neck : worn by bishops and presbyters,
hanging in front like a scapulary. The
Nest. priest’s. stole is like the western
and worn in the same way, crossed. by
presbyters, hanging by bishops. b.
Diaconal (é06vn 476.16: 506. 28: Byz.
wpapov, arab. zunnar, slay. orar: in
other rites, as a.), A narrow strip of
embroidered silk, worn either pendant
back and front from the left shoulder
(Russian, Nest.), or passed under the
right arm with the ends thrown over
the left shoulder and so hanging back
and front (Greek, Syr. Jac., Copt.,
Abyssin.), or by Coptic subdeacons
passed across the breast, under the arms,
crossed on the back, drawn over the
shoulders and the ends passed through
the band in front (like Byz. deacon at
the communion 393. 8, except that here
it is crossed again in front).

4. The Girdle (Byz. (avn, (wvdpior,
arab. zunnar, slav. foyas: arm. golz:
Syr. Jac. zénoro: Syr. Un., Maron.
and Melk. arab. zunnar: Copt. zoun-
arton, ounarion, arab. mintakah, zin-
nar, eth. zendr: Pers. ziinara). A
waistband worn by bishops and pres-
byters, commonly with clasps, confining
the alb and (except Abyssin.) the stole.

5. The Chasuble (Byz. peAdvns, pedd-
viov, -wviov, aiwddiov, -wdtov,. arab.
tflinyah, slav. felon, arm. schourdcharr,
Melk. arab. faliéinyiin: Syr. Jac. phaino,
Syr. Un. arab. badlah, Maron. arab.
vida’: Copt. felonion, kouklion, am-
forion, arab. burnus, eth. kaba lanka:
Nest. ma‘apra, Chald. phaina). The
supervestment of priests : in form a semi-
circle of material put on like a western
cope and sewn up the front, thus en-
veloping the person and requiring to be
drawn up over the arms to allow of
action.. The Greek chasuble is still in
this form, slightly shortened in front,

Glossary of Technical Terms

and provided with buttons &c. by means
of which the front can be folded and
held up so as to leave the arms free
(hence xaAdoa 70 . 379. 41 ‘to undo
the buttons and let the front fall’), In
Russia the front is generally cut out,
leaving a fall of about nine inches from
the neck. In all other oriental rites the
chasuble has been opened down the front
and is only fastened on the breast, be-
coming in effect a western cope. In
place of the chasuble Greek metro-
politans and all Russian bishops wear
the Sakkos (cd«tos, slav. sakkos), a loose-
sleeved tunic, identical in form with the
western dalmatic.

6. The Pallium (Byz. &popédpor, slav.
omofor, arm. emiphoron: Syr. Jac. hem-
aicho( ‘necklace’ Gen. xli. 42 &c.], arab.
bitrashin: Syr. Un. arab. ‘dztrashil:
Copt. dmoforion, pallin, arab. ballin,
bitrashil: Nest. martuta). A long scarf
originally of lamb’s wool (507. 1),
marked with crosses, worn by bishops
over the chasuble, passing round the
shoulders, tied loosely on the left
shoulder, and its ends falling nearly
to.the ground back and front. Byz.
and Copt. is now of embroidered white
silk: the Syr. Jac. of the same colour
as the chasuble and shaped like a
double epitrachelion or a scapulary:
among the Nestorians it is disused.

The following are less prevalent and
of smaller importance :

7. The Genual (Byz., émyovariov,
iroyovariov, arab. hajr, slav. palitza,
arm. koncherr). A lozenge-shaped em-
broidery hung from the girdle: worn by
Byz. dignitaries (355. 36). In origin it
seems to be either a napkin or a pouch,
and in Russia the presbyteral form
(nabedrennik) still hangs like a pouch.

8. The Crown (Byz. pirpa, slay.
mitra, arm. saghavart: Syr. Un. arab.
taj: Copt. métra, klam, tschrépi: arab.
taj). A crown of silver, in form like
a high royal crown, the hoops filled in

Glossary of Technical Terms

with velvet decorated with jewelled
medallions, the whole surmounted by a
cross: that of the Coptic patriarch and
some of those of the Abyssin. are more
like helmets. Used by Orthodox, Syr.
Un. and Coptic bishops: by Arm. and
Abyssin. presbyters, and sometimes by
Armen. deacons. Armen. bishops use
western mitres: Syr. Jac. and Syr. Un.
bishops use a hood (syr. maguaphtho,
carsh. macnaphah: perhaps the Maron.
mancaphah is a hood, but it seems
to be the amice), as also Coptic dig-
nitaries (whence kowk/ion of the chasuble
from its hood: and durnus is a hooded
cloak), and Nest. bishops (d¢rina).

9g. The Amice (Arm. vacas, Syr. Un.
carsh. hamlich, Maron. mancaphah?).
An oblong linen arranged about the
neck and tied under the arms with
strings. Derived from the Roman use
but worn over, not under, the alb by
Armen., Syr. Un. and Maronite priests.
The Armen. vacas has a large apparel
of repoussée metal forming a collar.
The Copts use a vestment (copt. palin,
ballin [pallium], /ogion “[doyeiov [YN
‘breastplate’ Ex. xxviii. 23 &c.], ephout
[? TADS * ephod” Ex, xxviii. 4 &c.], arab.
ballin, shamlah, tatlasén) which is in
effect an amice, a long linen cloth
arranged round the head like a hood,

Qq

593
and hanging back and front over the
right shoulder: used by presbyters.

See Bread.

Water. 1. Mixed with the wine in
the chalice at the prothesis. See Mix-
ture. 2. Byz., Hot (Oepydv 341. 21,
TO (éov 394. 12: arab. z@wum), infused
into the chalice after the Commixture
(not Armen.). See Zéov. 3. Abyss., ad-
ministered to and drunk by communi-
cants after communion to cleanse their
mouths, 242. 1. 4. Copt., sprinkled on
the altar (and on the people) at the end
of the liturgy, 188. 15.

Watus (= Baros, Copt. arab., ciii).
See Music.

Wipe the face (Copt., arab. massah
wajh, 188.18). A symbol of the appli-
cation of the blessing given or prayed for.
Probably borrowed from the practice
of the Moslems who pass their hands
down their faces after prayer. Cp. Syr.
Jac. form of the Peace: see Peace I.

Worship, To (Nest. s*gedh). To
genuflect. Cf Merdvo.a, Mpooxuvetv.

Wafer.

Zendo (Syr. Jac., Syr. Un., Chald.).
The Cuff. See Vestments 2.

Zumara (‘song,’ Nest., 258). The
Alleluia and its verses. See Alleluia.

Zunoro ((wvdpov, Syr. Jac., Pers.).
The Girdle. See Vestments 4.

594

Bo ea Pils AE NE ee RE a eee a eS aa
ic Pat Sheet ee cet ONS Tees ee KX
Ps Sa cd J Pp " 7 ‘

Glossary of Technical Terms

B, GREEK

“Ayia, ta (arab. alkudsén: copt.
néethouab: arm. srboutheanch 413. 22.
LXX = DwaIpA , consecrated things, sa-
crifices &c., Lev. xxii. 2). 1. The gifts
as offered in the offertory or prothesis,
122. 290: 379.32. 2. The consecrated
gifts, 398. 31.

“Ay.dleuv (syr. Zaddesh : arab. kaddas :
eth. kaddasa: copt. toubo, eragiazin :
rendered above by ‘sanctify,’ ‘hallow.’
LXX =p, wr IPT a. consecrate, Ex.
xxviii. 41, Lev. xxvii. 14; b. regard as
holy, Dt. xxxii. 51, Is. viii. 13). 1. To
consecrate the gifts: of our Lord at the
institution, 51. 29; of the divine action
in the liturgy, 54.6. 2. Toacknowledge
or proclaim the divine holiness, 132. 4.

“‘Ayidopata, ta (arab. kudsat, LXX
= Dwp consecrated things, Ez. xx. 40).
The consecrated gifts, 65. 32 a: 338.20.
Cp. “Aya.

“Aytaopds (syr. kiiddasha, arab. kud-
ads, takdis, eth. keddasé, qq. v., copt.
agtasmos). 1. Consecration, 536. 18.
2. The proclamation of the divine holi-
ness, 132. 5. Cp. “Ayudfeuv.

*Ajp. See Veil III. 1c.

*Axodov0ia (506. 37: arab. khidmah,
copt. akolouthia, syr. tiichso). An office
or service.

*Axpoot{xtov (29, 30). The refrain
of a responsory psalm. See Antiphon.

*Axpowpevos. See Hearers.

“ApBov. See Ambo.

*Apuyros : uninitiated, unbaptized.

"Apdidvpa. See Veil I.

*AvaBabwol: the gdai ray dvaBabuav

or Gradual Psalms, cxix (cxx)-cxxxiii
(cxxxiv): sung in three groups as at
once the psalms of vespers and the anti-
phons of the enarxis of the Presanctified,
345. 18a.

*Avayvwopa. See Lections.

*"Avayvwotikéy. The Old Testament
Lectionary, of the divine office and the
Presanctified, 1xxxii. 33, lxxxvii.

’"Avaderkvivat. 1. ‘Exhibit,’ ‘display,’
perhaps with the further meaning of
‘dedicate,’ of our Lord at the institution,
529.17: 51. 28, and syr. haw? 493. 25:
87. 3. 2. ‘Declare’; so ‘make,’ 16,
19: 26. 15: 347.12, particularly of the
effect of consecration 329. 32: hence
h avddetis Tov dprov ris evxapiorias the
consecration, 523.10.

*"Avadépew (sc. ém 7d Ovovacrnpiov
Jas. ii. 21. In Ex. Lev. Num. generally,
like émri@nm,=VYOPN ‘burn’; else-

where generally =P ‘lift up’: in
both cases, of the action of the ministers
in the burntoffering: cp, Heb. vii. 27.
Rarely of the people as bringing the
burntoffering, = 8°27] Lev. xvii. 5: 2 Chr.
xxix, 21, 31, 32, or 203i] Lev. iii. 14:
see Mpoodyerv, Mpoodépery. In Heb.
xiii, 15, 1 Pet. ii. 5 of the church as the
dy.ov iepdrevpa. In the other languages,
properly, syr. assek ‘lift’ Ex. xxiy. 5, Ps.
li. 19, 1 Pet. ii. 5: eth. a'eraga ‘bring
up’ Ps. li. 19, 1 Pet. ii 5: copt. az
epshoi or ehré ‘bring up’ Ex. xxiv. 5,
xxx. 9). In respect of the eucharist
(1) of the deacons putting the oblation
on the altar 525. 27: (2) of the cele-

I ne

Glossary of Technical Terms

brant ministering the anaphora, 29. 7 sq.
Never of the people. In the other
languages the proper words are not
used distinctively: syr. asse# 268. 2: eth.
@eraga 197. 1: 204. 21: 217. 32: but
copt. zz ehrét exactly in the anaphora
of S. Greg.

*Avadopé (=ND} burntoffering, LXX
Ps. 1.19: Sym. Gen. viii. 20, 2 R. vi. 17,
4 R. xvi. 15%, Job xlii. 8, Ps. xix. 4:
generally 6Aoxavrwpa, -wois, Kdprwpa,

-wats, dAokdpmmapa, -wois). See Ana-
phora.
*AvOodASytov. The book containing

selections of propers from the J/enaea
&c,

“AvOpagé. See Coal.

*"Avridwpov. See Hulogia.

’"Arédvors (arab. fall, slav. otpoust,
Melk, arab. £hatm ‘ seal,’ cp. Seal 2). a.
Dismissal,the breaking up ofanassembly,
505. 34: sodmoAvecGa: ‘to break up,’9. 21:
27.14. Cp. Mass. b. The conclusion of
an office and the formula with which it
is concluded, 398. 28: 399. 28: edx?
dmoduTixn 67. 23: cp. absolutio. So
dmodurixvov (Melk. arab. adbiliticyin),
the troparion sung at the end of ves-
pers and lauds. The conclusion and the
concluding formula of a movement in
the liturgy, 361. 11. So the dwodvtiov
is sung after the Little Entrance 368.
34, and after the Communion 396. 20.

*Arrodvtixiov. See ’Amddrvots.

*Atroomoyyifew. See Sponge.

*AméotoXos. See Apostle.

*Atrodaivery, ‘ declare,’ ‘ appoint’; so
‘make’ 8. 27 (very common in Cyr.
Al.): so of the effect of consecration,
21.7. Cp. "Avaderxvivac,

*"Apxtepets. See ‘lepevs.

*Aowaler Oar, Aoracpds. See Kiss,
Peace.

*"Aotyp, aorepioxos (360. 1: 547.
15: 548. 30: 550. 36: arab. najm:
slav. zweednitza: Copt. arab. kudbbah
‘dome’: Byz., Syr. Un., Copt.). Two
metal bars, the Greek bent twice at

595

right angles, the Coptic half hoops,
crossed and rivetted at the centre;
set on the paten to prevent the dis-
arrangement of the bread by the veil.

Avrépedos (369. 7: so ididpuedos) :
having a tune proper to itself.

Bawrildpevos. See Competent.

Bypa. See Ambo, Bema, Sanc-
tuary.

Bynpdbupa. See Doors 3.

Tvwpioate. See ’Emyiveckerv.

Aecxvivat. 1. ‘Point,’ by way of
marking the application of the spoken
formula: a. of the deacon, 386. 1: 387.
1; b. of the priest, Copt. arab. ashar
177. 29: so eth. emaré ‘ pointing,’ 204.
16 &c. 2. ‘ Display,’ 368. 22.

Avatpetv (489. 28: 526. 49. LXX
Gen. xv. 10 W3, Lev. i. 17, v. 8 D137,
Ley. i. 12 MAX, of dismembering sacri-
fices). To break or divide the host.
See Manual Acts 2.

Avakovetv (4. 3), of the deacon, to
recite the formulae appropriated to him.
Cp. Knptooetv.

Avaxovikd. See Diakonika.

Avakovikdy. See Sacristy.

Avoxoxdduppa. See Veil III. 1 (a).

Aloxos, Sioxdpiov. See Paten.

Aoxetov. See Communion.

Avvapis (370. 7@): the deacon’s call
to the choir to raise its voice.

AGpov (in LXX, frequently =) ;
in Lev. and Num.={2P, except Lev.
xxi. 6, 8, 17, 21, 22, xxii. 25, Num.
xxviii. 24 where = O12 of ‘the bread
of God.’ Thus it is the most inclusive
word for sacrifice. In N.T., except
Eph, ii. 8, Apoc. xi. 10, always of a
gift to God, and this, except in Lk. xxi.
I, 4, in the sense of a sacrifice, Mt.
ii. II, Vv. 238q., xv. 5, xxiii. 18 sq., Mk.
vii. 11, Heb. v. 1, viii. 4, ix. 9, xi. 4).
See Gift.

Qg 2

596

Awpodgopia (508. 16 sq.), Swpodo-
petv (33.4). See Offertory.

Eixaév. See Icon.

EiAnrév (316.10: slav. 2/¢ton, liton).
The corporal or napkin on which the
oblation is placed. In origin, a con-
venient reduplication of the linen cloth
of the altar (owddv 508. 4): now
generally of silk. The name is derived
apparently from Mk. xv. 46. Cp. An-
timinsion.

EiAippéevov, Td péya (548. 32: for
eiAnuévoy). See Veil III. 1c.

Eipnvixa (arab. salamyah). The dea-
con’s ektene, so called from the phrase
év eipnvn Tov Kupiov dend@pev.

Etppos (slav. zrvmos). A troparion
which ‘ draws,’ or sets the structural
type of, a series of troparia: e.g. ‘the
hirmos of the gth ode,’ 388. 7, is the
troparion which is the model of those
which make up the 9th ode of the canon
of the ép@pos or lauds for the day.
The Eippoddyor is a collection of such
troparia.

EicoSixdy (368. 29: slav. wehodnoe).
The hymn after the Little Entrance: be-
ing a verse (on feasts of our Lord proper,
on other days Aedre mpooxuyjnowpev Kai
mpoonéowpev Xpiot@) followed by a re-
frain (on feasts of our Lord and of
B. V. M. that of the 2nd antiphon of
the enarxis, on other days that of
the 3rd ferial antiphon, S@cov 7pas
vit @cod 6 év dylois Oavpaoros WdadAdovTas
oo dAAnAovia).

Eicodos. See Entrance,

’Exreivare, ‘stretch forth’ the hands,
132. 27: 133.10; where it is apparently
addressed to the concelebrating pres-
byters, bidding them to mark their co-
operation with the principal celebrant
either by spreading their hands in prayer
(ep. Is. i. 15) or by extending them
towards the oblation.

"Exrevy (cp. ) éxrevts ixecia 373. 4:
slav. ektentya, arab. actdni, Melk. acta-

Glossary of Technical Terms

nin: Copt. deésts, arab. ¢il/bat): an
litany of several suffrages ; with perhaps
also a suggestion of ‘fervour’ (Joel i,
14, Jonah iii. 8, Judith iv. 10, Ac. xii. 5:
cp. éxrevia 478. 21, Judithiv. 7). Called
also Eipyvixd, Svvarrh qq. v. The
Little ektene or synapte (% juxpa,
malaya, alsagir), the short form, 364.
31, is distinguished from the Great
(% peyadAn, bolshaya, alcabir), 362. 30.
Evx? 7. éxr. ixeo. 373. 4, the prayer
said by the priest while the deacon
recites the ektene.

‘Exry sc. % éxrh @dy (369. 7: cp.
388. 7), the sixth ode of the proper
canon of nine odes, the great hymn in
lauds. Cp. Etppos.

*Exdavyors, -ds, -et (arab. yu‘allin,
Melk. z‘/an: slav. wozglashenie: arm.
*¢ dsain: Syr. Jac. ¢°Uditho, Syr. Un.
arab. z2‘lan, Maron. ka'zlan,mu‘allanan:
Copt. dosh ebol, arab. yasrukh, eth.
ba‘abiye kal: Nest. kaniina, Chald.
b°kala). ‘The rubric of prayers &c. said
aloud by the celebrant as opposed to
those said pvorixn@s, in a low inaudible

voice. See 486. 2: 533. 19.
“Evaptts. See Enarxis,
*Evepyotpevos. See Energumen.
“Evwots. See (1) Mixture. (2)
Manual Acts 4.
*Eqevxerat. The rubric of the more

solemn prayers, esp. in the Byz. books,
either as an intensive form or in the
sense of ‘ goes on to pray’ or ‘ prays
on.’ Detached and incidental prayers
are otherwise rubricated, e.g. Aéyet
edxnv, «vxeTat, or with the simple title
evx7.

*"EmvytvaoKev (Syr.), ‘take know-
ledge of,’ ‘recognize’ a person as one
of the faithful (1 Cor. xvi, 18, 2 Cor.
xiii. §: Iren, Haer. iii. 3 § 4) and there-
fore as admissible to the mass of the
faithful. So émiywmre GrAAHAoUs ‘see
that there is no disqualified person

‘extended’ or prolonged prayer, a

&
Z

Glossary of Technical Terms

present,’ 41. 7: 473. 22: 496. 29 where
also yvwpicate. re
*EnrixAnots. See Invocation.
’Empavixia. See Vestments 2.
*Eavixtos tpvos. See Tersanctus.
*Emiovvarrev, to attach a formula
to what proceeds, ‘add,’ 46. 264: 52.
29: 520. 4: 549. 26, 30.
*EmuitrpaxyAtov. See Vestments 3.
‘Eowepuvds (arab. gurib, slav. wetsh-
ernya). Vespers.

EvayyéAuov. See (1) Gospel, (2)
Lections.
EvayyeAtordpiov. In the arrange-

ment of the sunday Gospels, the lections
from S. Matthew begin on the sunday
after Pentecost and are read till the 2nd
sunday before the Exaltation of the
Cross: those from S. Luke begin on
the 2nd sunday after the Exaltation and
continue till the sunday of the Prodigal,
i.e. the 3rd before Lent. The details
of the arrangement therefore depend
upon the date of Easter, and the Evay-
yeArordpioy consists of a series of 35
xavdvia or tables determining the ar-
rangement for every possible date of
Easter. In later editions the correspond-
ing Apostles are added. The book
also gives the xavénov Tod ayiov nacxa
or paschal table and some further matter.
It is now appended to the Eiayyéduor.
See Ixxxii, 34, xxxvii.

EvXoyetv. 1. To bless persons, with
prayer &c., 5. 13. 2. To bless God
with a doxology, 353-9: 356. 23. 3.
To bless things by blessing God over
them, 355. 3: hence, to consecrate the
oblation. 4. To bless things by signing
them with the cross; so, to make the
sign of the cross on a thing, 356.1: 357.
24: 387. 4, 10.

EtAdynoov Séomora (arab. daric
yasayid: arm, Orhhnea der: Nest. barich
mar): ‘Sir, give a blessing,’ addressed
by the deacon to the celebrant, often
only as a signal for a prayer or blessing.
Cp. tube domne benedicere. ‘The Nes-

597

torians now regard it as addressed to
God, and it is used by the priest:
accordingly the syriac is rendered above
‘ Bless, o my Lord.’

EvAoynrov ovetv, to say the doxo-
logy EvAoynros 6 Oeds Hu@v KTA., 353.10.

EvAoyla (71272 a. Blessing, the in-
vocation of good on a person, Gen. xxvii.
35 &c. b. A blessing with which God
is blessed for and over a thing, a ‘grace’:
NI DD +d morhpiov ris ebdoyias
I Cor. x. 16 ‘the cup over which the
blessing is said.” c. A gift, as the
expression of blessing and goodwill,
Gen. xxxiii, 11, 1 R. xxv. 27, xxx. 26,
2 Cor. ix. 5). 1. The blessing of the
people by the priest, 5. 14: 398. 18.
See Blessing. 2. The blessing or con-
secration of the eucharist. See Thanks-
giving. So the consecrated gifts them-
selves, 508. 13: 509. 39, both as blessed
and as conveying blessing, 505. 15
(especially Egypt.: in Cyr. Al. passim).
3. The bread offered at the offertory,
probably as being a gift of the people,
485. 29: 540. 30: AD. const. viii. 31.
4. The Eulogia, both as a ‘ gift’ and as
itself blessed. See Hulogia. 5. A gift
sent by one person or community to
another as an expression of communion,
52i. 2.

Evxaptoriptov (129. 20: copt. shep-
hmot 170. 37: eth. acuttzt 203. 21). A
thankoffering.

Evxaptotia. See Thanksgiving.

Evxy (Byz., arab. translit. afshiz).
The ordinary rubrical title of a prayer
of the celebrant.

Evxoddytov. See Euchologion.

Zéov (arab. zdwun). (1) The hot
water (slav. ¢eplota): see Water 2. (2)
The vessel in which the hot water is
brought bythe deacon, a metal bowl, 4 or
5 in. across, with a handle (slav. Lowsh).

“Hyovpevos, kabnyoupevos (slav. 7g02-

Qq3

598

men: Copt. hygoumenos, arab. igima-
nus, kummus). An abbat: Copt. also
a secular archpriest, the chief presbyter
of a cathedral or a parochial church.

Hovxia (copt.). The rubric of an
inaudible prayer. See Mvorixds.

"Hxos. See Music.

Qcodoyia (465. 22: 50. 27 where
ABCD read @eodAoyias for Sof oAoyiats :
131. 29, inserted from Jas.: 86. 8: so
Arm. version : 163. 6 where ‘ that cele-
brates thy godhead’= ¢heologikon). The
adoration of God in the tersanctus.

Ovew (357. 14). To stab the bread
with the spear.

Ovptatypiov. See Censer.

Ovota (LXX generally MY or ANID ;
in N.T. the usual word for sacrifice
[but cp. dapor], gen. rendered by syr.
debhho, copt. shoushdousht, eth. mash-
wa‘et, arab. dhabihah, dahiyah, arm.
patarag,zohh), The eucharistic sacrifice:
(I) of the act generally, 46. 354: 466.
4: 507.32: (2) of the oblation whether
unconsecrated or consecrated, 21.6: 47.
34: 474. 22: 480. 29 (in both these
uses often with the epithets pvori«n,
mvevparinh, poBepa, ppikth, dvaiparros) :
(3) of the oblations of the people, 129.
20: 508. 9. In the translated texts
above, ‘ sacrifice’ generally, ‘ oblation’
and ‘ offering’ sometimes, represent syr.
debhho, copt. thysta and sometimes shou-
shoousht, eth. mashwa‘et, arm. fatarag.

Ovoracriptoy (first in LXX, =N3yd,
gen. of the altars of burntoffering and
of incense, as distinguished from Bwpds
used of heathen and unauthorized altars
{of the altar of Jehovah only Ecclus.
1, 12, 14, 2 Mac. ii. 19, xiii, 8}. In
Apoc. xi. 1, xiv. 18 of the altar space or
sanctuary). 1. The Sanctuary q. v.
2. The Altar q.v.

‘lepdpxys. Sce ‘lepevs.
‘leparetov. See Sanctuary.

Glossary of Technical Terms

‘lepatuxot (1) the sacred orders,
bishops, presbyters and deacons, as
distinguished from the minor orders
(xAnptkot), 519. 27. (2) The whole
clergy, including the minor orders, 174.
9, 336. 25.

‘lepevs. (1) Until the end of the
fourth cent. and frequently later, a
Bishop as the head and mouthpiece of
the concelebrating sacerdotal college,
which includes the presbyters, 464.
30 sq. (cp. 14. 2). (2) At the end of
the fourth cent. and increasingly after-
wards, a Presbyter as a member of the

‘sacerdotal college and as frequently

celebrating apart from the bishop, 13.
22. By contrast the bishop is called
dpxiepeds, 12. 9, or fepdpxns, 487. 15.
The AZ. Const. mark the transition
between these two usages, both being
found there 13. 22, 33: 14. 2, 8: 30. 14,
24, 28, and dpxrepeds being there first
applied to the bishop (earlier instances
are figurative, comparing the Christian
and the Jewish hierarchies). Probably
the change of usage would be in part
occasioned by the change of circum-
stances, the extension of the church
making the concelebration of the whole
college increasingly impossible.
“lepoStakovixdv. Thedeacon’s manual
containing the dzakonzka : see lxxxii. Cp.
Liber Ministerii, Shamashitha.

Ka0éSpa (arab. cathadra, slav. pres-
tol). See Synthronus.
Ka8oAtkh ovvamry :‘a general litany,’
a supplication for the whole church, 44.
17. Cp. Kathaliki, Zuvawry.
Ka®oAukév. See Catholicon.
KéAvppa. See Veil III.
Karavuxtids : ‘ penitential.’
Karamwéracpa. See Veil I.
Karnxovpevos. See Catechumen.
Kedevere, xéXevoov (138. 29 4, 370.

22: arab. calafsin: slav. powel/). ‘If

ou please’ or ‘ At your service,’ with
you p y

Glossary of Technical Terms

which one minister signifies to_another
that he is ready for the next movement.

Knpvooew (whence syr. c’vaz, and
from this arm. charozem). 1. Used
technically of the deacon, to ‘ proclaim’
or ‘recite aloud’ the suffrages of the
litanies, and the directions (cp. «eAevew
478. 36: mpoordocev 507. 29) to the
congregation: 3.12: 7. 27: 524. 50:
‘proclaim’ 412.184; 424.19: 428.2:
442. 34. In the same technical sense
mpoopwreiy 485. 42. Hence xhpvypa
524. 52, mpoopwynats 520. 29, syr. cariz-
sutha 262. 3: 271. 15: copt. prosfo-
nests, of a deacon’s proclamation or
recitation: and x«fpvg of the deacon
478. 2. Similarly praedicare (Conc.
Tolet. iv. c. 40), whence prob. syr. b°ri-
dikt (=praedicatio), another title for
the /athuliki q.v. (Assem. Cod. Lit. v.
Pp. 151). 2. To preach, 507. 21: arm.
charoz = sermon.

KAdows. See Manual Acts 2.

Kowvwvety. (1) To hold communion
with a person, xlvii. 14. (2) To com-
municate, to participate in the holy
sacrament.

Kowvikdy (slav. pritshasten): the
proper hymn sung during the com-
munion, consisting of a verse followed
by alleluia. There is a standing series
of seven, one for each day of the week,
and propers are provided for festivals.

Kovrdktov. 1. A liturgical roll, so
called from the roller («évros) on which
it is wound: see xc. 32. 2. (Arab.
kindak, syr. kiindoko, slav. kondak), the
title of a class of short hymns. For
the origin of the name see Neale Znérod.

p- 843.

Aevtovpyia, Nevrovpyeiv. (In-LXX
Aecroupyeiv gen. =N1W, a few times Tay,
once fi}2, used of the levitical ministra-
tion; Ae:roupyia = May , of the same: so
Heb.x.11; Lk.i.23; Heb.ix.21. Of our
Lord’s sacerdotal ministry, Heb. viii. 6:

399

of christian ministry, Acts xiii. 2. Else-
where, Rom. xv. 27, 2 Cor. ix. 12, Phil.
li, 30, of service to men, but no doubt
with the suggestion that such work is
for christians sacerdotal: cp. Ja. i. 27:
in Phil. ii. 17 the figure is from the
ministry of sacrifice). 1. Of divine
service generally: 519. 39. 2. Esp.
of the service of the altar: 317. 15:
320.12. See Liturgy.

Aevrovpyixdy (Ixxxv. 18, arab. cétab
liturjiyat \xxxviii. 5, slav. sloujebnik) :
the book containing the text of the three
liturgies, sometimes with the éomepivds
and the dp@pos.

Aevroupyds (LXX =n, 7 times
of any ‘minister’: Neh. x. 39, Is.
lxi. 6, Ecclus. vii. 30 of the levitical
ministry: Ps. cii. 21, ciii. 4 [= Heb.
i. 7] of the angels. Heb. viii. 2 of our
Lord: elsewhere Rom. xv. 16 of a
minister in a sacrificial figure; xiii. 6
of civil ministry regarded as of God:
Phil. ii. 25 general, but perhaps with
suggestion of sacred ministry). A minis-
ter: (1) the ministers of the altar gener-
ally, 316. 15: (2) the priest, 505. 27:
(3) the deacon, 526. 33 probably: 487.
23: SO AeTouvpy:xy Tagis the body of
the deacons, 532. 11: (4) the deacons
and subdeacons regarded as one class,
490. 6: sof AaT. iaxdopynors 488. 2.

Aegis (copt.). 1. A lection. See
Lections. 2. A rubric marking the
division of a psalm-verse; or perhaps in-
dicating the‘ verse’ as distinguished from
the ‘refrain,’ in which case on p. 156
Aegis should begin 1.14. See Antiphon.

Adyxn, f ayla (7 ieparixy A. 540. 9:
arab. alharbah almukaddasah: slav.
swyatoe kopie: cp. lancea 541. 25, lan-
ceola 544. 31: Aoyxevev 548. 1): the
holy spear, a lancet with a cross ter-
minating the handle, used for excising
the lamb and the particles from the loaf
in the prothesis.

Avxvixdv, 16: the Lucernarium or

600

office at the lighting of the lamps: 345.
11: 346. 20 where the name is applied
to the whole éowepivds. Now it is used
apparently only for the first part of the
office, i.e. for the introduction, and the
mpootpiaxds Yadpds with the seven ebxal
Tod Avxvixod said meanwhile.

Maxapiopot (arab. macarizmi: slav.
blajeni): the Beatitudes (Mt. v. 3-12 @)
sung, with a gloria and intercalated
proper troparia, on sundays as the third
antiphon of the enarxis, 367. 26.

Meyadvvdpiov : the hymn sung after
the commemoration of the B.V.M. in the
Intercession : on festivals the efppos of
the oth ode of the day, 388. 7 (slav. pre-
ceded by a proper troparion zadostoyntk):
otherwise the “Afidy éori ws ddAnOds
(slav. dostoyno): S. Bas. has a fixed

-form, ’Emi oot xaiper, 406. 27.

MeAtLeiv, peAtopds (LXX pediver =
MAJ, to dismember the victim, Lev. i.6,
3 R. xviii. 23, 33). See Manual Acts 2.
_ Meptfewv, of the Fraction, 523. 18.

Mepis (cp. Col. i. 12). ‘A share’:
hence (1) a particle of the host given to
communicants: (2) any particle of the
holy bread. See Particle.

Méon edx (338. 2): apparently ‘a
prayer meanwhile,’ of the deacon’s litany
accompanying a prayer of the celebrant.

MeraBddXew: ‘change,’ of the effect
of consecration, 330. 9 4.

MeradapPdvew, peradnyis. See
Communion.
Merdvoia (1) Penance. See Peni-

tents. (2) A reverence or obeisance
(arab. matdniyah: slav. metanie: syr.
Nest. matiniya 271. 19). a. peyadn
per., a prostration. b. puxpd per., a
profound inclination.

Merazrovety : ‘change the make’ of
a thing, ‘remodel,’ of the effect of con-
secration, 486. 23.

MerappvOpifewv : ‘change the form’
of a thing, ‘make in a different form,’
of the effect of consecration, 479. 52.

Glossary of Technical Terms

Metaorotxerotv: ‘change the ele-
mentary nature’ of a thing, of the effect
of Consecration, 526. 20.

Mnvatov, -a (arab. mindwun, slav.
mineya): the books of the proper of
immovable feasts (d«wnrol éoprai), one
for each month, beginning with sep-
tember, 1xxxii.

Motoa. See Sponge.

Mvorrpiov. See Mystery.

Mvotikds (syr. o°hontho, arab. sirran,
copt. ésychia, eth. bdalachdsds, arm,
’¢ tsatsouk, khorhhrdabar, slay. tayno):
the rubric of prayers said in a low
inaudible voice.

Napa (357.21: 548.22): wine. Cp.
Clem. Al. Paed. ii. 2 § 32.

Nads.~ 1. A church, 506. 10 &c.
2. See Nave.

"Oxranxos (Ixxxii. 35: slav. octoich):
the book, attributed to S. John Da-
mascene, containing eight sets of pro-
per troparia &c. for the sunday office,
arranged according to the musical tones
(the eight modes) to which they are
severally sung. Of the liturgy, it con-
tains the troparia of the paxapiopoi q. Vv.
With the addition of the corresponding
troparia for the other days of the week,
it becomes the TapaxAntixn.

Opodoyra (copt., 184. 30: cp. 238.
29: 394.17: 396.94): the confession
of faith in the reality of the sacrament
recited before communion.

"Omi bdpBwvos evxy: the concluding
prayer of the liturgy said in the nave
behind, i.e. to the west of, the ambo,
assumed to be in the middle of the
church. See Ambo.

’OpOot (arab. arthi, arm. orthi 426.
6: 456.7): the call of the deacon to —
the people, either literally to ‘stand up’

or figuratively to be ‘erect in attention.”

Cp. ordOnre 119. 8: dvaornte 131.8.
OpOpos (arab. sahkaryah, slay. ou- —
trenya). The daybreak’service, lands.

Glossary of Technical Terms

.

Mamas. See Pope.

Napdoracis (napicracda of formal
or solemn attendance, 2 Chr. ix. 7: cp.
Ac. xxvii. 24, Rom. xiv. 10: hence of
ritual attendance, Dt. xviii. 5, 7, Dan.
vii. 10, and of formal standing at the
altar, Num. xxiii. 3: so mapdoraos 3 R.
x. 5 In some verss., of the attendance of
courtiers : 1 Mac, xv. 32 of courtiers col-
lectively), 1. The station or attendance
of the ministers at the altar, 44. 25, 30
&e ; and of the people as assisting, 506.
47: cp. mapioracOa 33. 18: 45. 26:
509. 4. 2. A movement in the liturgy,
31. 16, apparently the formal assembling
of the ministers in the sanctuary before
the enarxis.

NaparpdmeLov (64. 20, 27: 342. 3):
a table, of uncertain position, on which
the sacred vessels were placed for the
communion of the people. Apparently
such a table is still in use among
the Christians of S. Thomas, placed
below the altar steps while in use
(Howard Christians of S. Thomas,
p- 145).

Macropdpia. See Sacristy.

Nevrnxoordpvov (slav. pentakostarty:
Ixxxii.): the book of the proper of the
offices and of the liturgy for eastertide.

Neptxomy : asection read asa lection.

Nerdoare: ‘spread,’ sc. the hands
(cp. Ex. ix. 29, 33: 2 Esd. ix. 5),
addressed, 125. 19, by the deacon pro-
bably to the concelebrating presbyters.
Cp. *Exretvare.

Muords. See Faithful.

Mpagamdarodos : the volume con-
taining the lections from S. Paul and
those from the Acts substituted for the
Apostle in eastertide, Ixxxii. 33.

Mpagts (Copt.). See Lections.

Nponytacpéva. See Presanctified.

NpdéGeots, mporiévar, mpoxeipeva
(mporibéva =] 1Y to order the shewbread
on the table, Ex. xl. 4, 23, Lev. xxiv. 8,
2 Mac. i.8: ep. 2 Mac. x. 3: hence the
bread is called mpé@eois Ex, xl. 4, 2 Chr.

601

ii. 4, mpdOeots dprwv 2 Chr. xiii. 11,
Heb. ix. 2 or of dprot tis mpodécews
1 Chr. ix. 32, xxiii. 29 &c. and is
described as mpoxeiuevos Ex. xxxix. 36,
Ley. xxiv. 7; and the table as mpoxerp.
tpane(a Num. iv. 7, 4 7p. THs mpo0. Ex.
Xxxix. 36). I. IIpé@eors. See Prothesis.
2. Ilpor:Oéva to set forth or order the
oblation on the altar, 133. 31: 327.21:
485. 30: 508. 15: 525. 32: 538. 12.
3. Tpoxeiveva d@pa, the oblation as set
forth.

Mpoxetwevov tod “Aroorédov, Td
or 70 mpoxeipevoy simply (36.1: 371. 4:
arab. briicimanun: slav. prokimen):
the proper antiphon sung before the
Apostle, now reduced to a refrain and a
verse. Also of similar antiphons before

lections in the offices. Cp. Mesedi,
Shtraya.
Fpédoyos. See Alleluia.

Mpootprov (345. 10): the mpootmands
padrpos, Ps. ciii (civ), sung at the be-
ginning of the éomepivds.

Npoodyew (LXX gen. =21), API,
occasionally 8°27, WIN, of bringing
the sacrifice; generally of the people,
but also of the minister, Lev. v. 8, vi.
38 &c.: cp. 1 Pet. iii. 18). To bring,
offer. (1) Of our Lord offering himself,
32. 4: (2) of the people bringing their
oblations, 41. 34: 508.9: (3) of the
deacons at the offertory, 13. 33: 528.17:
(4) of the celebrants, 46. 24: 316. 21:
485. 44.

Npockop.8y. See Mpockopifery,
Offertory, Prothesis.

Npockopifery (not in LXX orN.T.):
to bring, offer. (1) Of the people, 332.
16: (2) of the minister at the prothesis,
541. 40: (3) of the priest in the ana-
phora, 485. 31: cp. 23. 15: 58. 23 &c.

Mpookuvety (arab. sajad): to make
a reverence, incline the head.

Npooktvnpa (slav. Zoklon): a rever-
ence, an inclination of the head. Cp.
Meravoua.

NMpoodépew (in LXX gen. = 23

602

or IP of the people as bringing
offerings ; rarely = MDYF -and VDP of

feaee
oe

the ministers: see “Avagépetv. In N.T.
the usual word for ‘ offer,’ Mt. ii. 11, v.
23, 24, viii. 4, Jo. xvi. 2, Ac. xxi. 26,
Heb. passim. Syr.k°rabh: arab. karrab,
kaddam: eth. ab’a: copt. en, znz, with
or without ekhoun, erprosferin: arm,
matouthsanem). The commonest word
for ‘offer’: (1) of the people, 11.7: 41.
34: (2) of the ministers, 33. 25: (3) of
the celebrant, 21.20: (4) of the church,
13. 32. In the translated texts ‘ offer’
generally represents the biblical words
given above.

Npoodopa (LXX Ps. xxxix.6 =I;
3 Child. 14, 1 Esd. v. 52 and in Ecclus.;
Heb. x. 5 sqq. from Ps. xxxix: Ac. xxi.
26, xxiv. 17, Rom. xv. 16, Eph. v. 2:
syr. kitrbono, copt. prosfora, eth. ku °r-
ban, mashwa'et, arab. kurbdn, arm.
patarag). Oblation: (1) the act, 30.
10; 474.16: 480. 38: 519. 11: so of
the mass, 519. 39, like copt. prosfora:
(2) the offerings of the people, 56. 16:
129. 20: 479.3: (3) the consecrated
oblation, 25. 6: eth. presphora 233.
31

Npoodeveiv: to address aloud, (1) of
the deacon, see Kynpvooetw: (2) of the
priest, 24. 19: 505. 27.

Npdoywpev (arab. briskhiman : arm.
proschiimen : syr. Jac. p°ruscomen, Un.
Oriscomin: copt. proschomen). The
deacon’s call to attention, esp. at the
lections and the elevation.

NpwroavyKedXos : the chief secretary
and chaplain of a patriarch, his con-
fessor and, at least formerly, usually his
successor.

‘PuriSiov. See Fan.

XwSev. See Eidnrév.

XKevodvAdktov. See Sacristy.

Lodta (arab. sifzya: Syr. Jac. siéphi-
ya): an exclamation with which the

Glossary of Technical Terms

deacon calls the attention of the people
to the scriptures (368.24: 371.2: 372.
28) or to the creed (82. 3): its intention,
375. 24 a, 376. 224, is not clear.
Xrixos, a verse: (1) see Antiphon :
(2) (Egypt., 120. 33) a variable verse
sung after the ektene of the Prayers: ep.
Ixix. 32: 159. 30.
Lrotxdpiov. See Vestments I.
XvAXevroupyikdy (Ixxxii. 31): the
reader's manual containing the fixed and
ferial hymns and responses of the offices
and the liturgy. Cp. Liber ministerii.
Luvakis (cp. cuvdyecba: Ac. iv. 31,
xi. 26, xiv. 27, xx. 7sq.): the formal
assembly of the church for worship, the
liturgy, 467. 45: 476. 19: 484. 25:
490.1: 506. 30: 519. 39: 524. 14:
530. 41: 537. 28. Cp. Liturgy.
Luvarry sc. edvx7 (arab. sindbiz): a
prayer consisting of a number of suffrages
‘linked together.’ See ’Exrevy.
LuvyOns Té2og sc. TOU duaxdvov: the
normal place of the deacon while minis-
tering to the congregation, viz. on the
soleas or platform outside the ikono-
stasis, facing the holy doors.
XvoréAXeww (106. 36: 359. 26: 398.
31: 411. 23: 463. 7): to‘ gather up’
or sweep together the particles on the
paten, whether before veiling at the
prothesis or before consuming the re-
maining particles at the end of the

liturgy.
XpayiLev: to make the sign of the ©

cross upon an object. Cp. cataoppayi-
(eoOa T@ OeG, to commend oneself to
God by signing oneself, 7. 14.

Xpayls (1) the sign of the cross:
(2) baptism (including confirmation),
xlvii. 14: (3) see Bread,

TeXevotv (LXX in Ex. Lev. Num.
TeX. Tas xeipas = 1" xbp ‘to fill the
hand’ of the priest, i.e. to consecrate or
inaugurate him by laying part of the
sacrifice on his hands, Ex. xxix. 22-24,

— ee

Glossary of Technical Terms

Lev. viii. 25-27: hence rereAcrwpeévos
simply = consecrated, Lev. xxi. 10, Heb.
vii, 28 ; reAciwors = DNP1D consecration,
Ex. xxix. 22, a sacrifice of consecration,
Lev. vii. 27. Cp. Westcott Hebrews,
p. 63. Syr. shamii Lev. xvi. 32: gammar
Heb. v. 9). To consecrate the gifts;
used both of the divine action, 59. 3:
134. 11: cp. 485. 37; and of that of
the minister, 526. 37. Hence Tedeiwars
“consecration ’ 533.35. So syr. shamli
‘accomplish’ 97. 13, ‘fulfil’ 292. 9:
gammar ‘consummate’ 97. 14, ‘ perfect’
292. 8.

TpameLa. See Table.

Tpuddvov (Ixxxii. 36: arab. ¢riyidz,
slav. ¢riod). The book of the proper
from the sunday of the Pharisee and the
Publican, i.e. the next before septua-
gesima, to Easter Even inclusive. So
called because in this season the canons
for the most part consist of 3 odes in-
stead of 9.

Tpomdpuov (dimin. of rpdmos prob. in
a musical sense, ‘a mode’: arab. ¢rabar-
yin, slav. tropar). ‘The general name
for the short hymns or verses of which
the longer hymns and the greater part
of the Byz. offices are composed.

Tumudy (slav. ¢¢pikon: arab. citab
alrutab); the book of the’rules deter-
mining in detail the office and liturgy
for the seasons and days of the year
(Ixxxii. 14). It corresponds to the
western ordinale (‘ book of the pie’);
while kara tiv Tag Tod TumMKod Ixxxy.,

603

17, 19 is equivalent to secundum usum.,
‘according to the use,’ of a given church.

‘Yrakoy (369. 1: slav. zfakoy): a
variety of hymn-verse. The word must
mean ‘response’ (cp. imaxovewv), but its
exact application does not appear.

*Ymaxovew 531. 1, ‘Yan xetv 477. 10,
“‘Yropavetv 480. 20, ‘YarowdAXew 29.
30. To respond, to sing in response.

‘Yarnpecta, “Yanpérns. See Sub-
deacon.

‘Yyotv, “Yiwous. See Manual
Acts I.

Potildpevos. See Competent,

Xepaldpevos. See Energumen.
XepovBikdy, -d. See Cherubic
Hymn.

Xovevtyprov (356. 5): the piscina
in the prothesis at which the ministers
wash their hands. (Cp. Lavatory.)
Formerly the piscina was called 64-
Aagoa, Oadaccimior: cp. 3 R.vii. 23, 2 Chr.
iv. 2-6. In 3 R. vii. 24 for év 7H xUou
NP¥*2 ‘in the casting,’ the complut.
text reads é€v 7T@ yxwvevtnpiw: whence
perhaps the name.

Warrys. See Singer.

*‘Quoddpiov. See Vestments 6.

‘Qporsyrov (slav. ¢shasoslow): the
book of the canonical hours, Ixxxii. 40.
Cp. Jamagirch.

END OF VOLUME I

PRINTED AT THE CLARENDON PRESS

\.

BY HORACE HART, PRINTER TO THE UNIVERSITY

a

1 ory

_—

21/9/99

SELECT LIST
standard Theological Works

PRINTED AT

THE CLARENDON PRESS, OXFORD.

_———_——.

THE HOLY SCRIPTURES, ETC.
FATHERS OF THE CHURCH, ETC.
ECCLESIASTICAL HISTORY, ETC. .

ENGLISH THEOLOGY
LITURGIOLOGY .

page x
» 4

5
» 6
8

1, THE HOLY SCRIPTURES, ETC.

HEBREW, etc.
Text of the Book of Genesis. By
G. J. Spurrell, M.A. Second Edition.
Crown 8yvo. 12s. 6d.

Notes on the Hebrew
Teat of the Books of Sumuel. By S. R.
Driver, D.D. 8yvo. 14s.

—— Treatise on the use of
the Tenses in Hebrew. By S. R. Driver,
D.D. Third Edition. Crown 8vo.
7s. Od.

The Psalms in Hebrew

without points. Stiff covers, 2s.

A Conmentary on the
Book of Proverbs. Attributed to Abra-
ham Ibn Ezra. Edited from a MS.
in the Bodleian Library by S. R.
Driver, D.D. Crown 8vo, paper
covers, 3s. 6d.

—— Leclesiasticus (xxxix.15-
xlix. 11). The Original Hebrew,
with Early Versions and English
Translation, &. Edited by A. E.
Cowley, M.A., and Ad. Neubauer.
M.A. 4to, 10s. 6d. net.

Translated from
the Original Hebrew, with a Fac-
simile. Crown 8vo, stiffcovers, 2s.6d.

—— The Book of Tobit.
A Chaldee Text, from a unique MS.

Notes on the |

|

|
|

in the Bodleian Library ; with other
Rabbinical Texts, English Transla-
tions, and the Itala. Edited by Ad.
Neubauer, M.A. Crown 8vo. 6s.

A Hebrew and English
Lexicon of the Old Testament, with an
Appendix containing the Biblical
Aramaic, based on the Thesaurus
and Lexicon of Gesenius, by Francis
Brown, D.D., 8. R. Driver, D.D.,
and C. A. Briggs, D.D.
Parts I—VII. Small 4to. 2s. 6d.
each.
Hebrew Accentuation of
Psalms, Proverbs,and Job. By William
Wickes, D.D. 8vo. 55.
Hebrew Prose Accentu-
By the same Author. 8vo.

ation.
Ios. 6d.
The Book of Hebrew:
Roots, by Abu ’1-Walid Marwan ibn
Janih, otherwise called Rabbi
Yonah. Now first edited, with an
appendix, by Ad. Neubauer. to.

2l. 7s. 6d.
The Book of

ETHIOPIC.
Enoch. Translated from Dillmann’s
Ethiopic Text (emended and re-
vised), and edited by R. H. Charles,
M.A. 8vo. 16s.

Oxford; Clarendon Press. London: Henry FROWDE, Amen Corner, E.C.

2 HOLY SCRIPTURES.

GREEK. A Concordance to
the Septuagint and the other Greek Ver-
sions of the Old Testament, including the
Apocryphal Books. By the late Edwin
Hatch, M.A., and H. A. Redpath,
M.A. In six Parts, imperial 4to,
21s, each.

Essays in Biblical Greek.
By Edwin Hatch, M.A., D.D. 8vo.
tos. 6d.

Origenis Hexaploruwm
quae supersunt ; sive, Veterum Interpre-
tum Graecorum in totum Vetus Testa-
mentum Fragmenta, Edidit Fridericus
Field, A.M. 2 vols. 4to. 51. 5s.

NeEewTestTaMENt. Vovwm
Testamentum Graece. Antiquissimo-
rum Codicum Textus in ordine
parallelo dispositi. Accedit collatio
Codicis Sinaitici. Edidit E. H. Han-
sell, S.T.B. TomilIII. 8vo. 24s.

Novum Testamentum
Graece. Accedunt parallela S. Scrip-
turae loca, etc. Edidit Carolus
Lloyd, S.T.P.R. 18mo. 33s.

On writing-paper, with wide
margin, 7s. 6d.

Appendices ad Novum
Testamentum Stephanicum, jam inde a
Millii temporibus Oxoniensium
manibus tritum; curante Gulmo.
Sanday, A.M.,S.T.P.,LL.D. I. Col-
latiotextus Westcottio-Hortiani(jure
permisso) cum textu Stephanico anni
mpu. II. Delectus lectionum notatu
dignissimarum. III. Lectiones
quaedam ex codicibus versionum
Memphiticae Armeniacae <Aecthio-
picae fusius illustratae. Extra feap.
8vo, cloth. 3s. 6d.

Novum Testamentum
Graece juxta Exemplar Millianum,
18mo. 2s. 6d. On writing paper,
with wide margin, 7s. 6d.

GREEK. The Greek Testament,
with the Readings adopted by the
Revisers of the Authorised Ver-
sion, and Marginal References—

(1) 8vo. Second Edition. 10s. 6d.

(2) Feap. 8vo. New Edition. 4s. 6d.

(3) The same, on writing-paper,
with wide margin, 15s.

The Parallel New Testa-

ment, Greek and English; being the

Authorised Version, 1611; the Re-

vised Version, 1881 ; and the Greek

Text followed in the Revised Ver-

sion. 8vo. I2s. 6d.

— Outlines of Textual Criti-
cism applied to the New Testament. By
C. E. Hammond, M.A. Fifth Edition.
Crown 8vo. 4s. 6d.

— A Greek Testament Pri-
mer. An Easy Grammar and Read-
ing Book for the use of Students
beginning Greek. By E. Miller,
M.A. Second Edition. Extra feap.
8vo, 2s.; cloth, 3s. 6d.

LATIN. Libri Psalmorum
Versio antiqua Latina, cum Paraphrasi
Anglo-Saxonica. Edidit B. Thorpe,
F.A.S. 8vo. I0s, 6d.

Old-Latin Biblical
Texts: No. I, Edited with Intro-
duction and Appendices by John
Wordsworth, D.D. Small 4to, stiff
covers, 6s.

Old-Latin Biblical
Texts: No.II. Edited byJohn Words-
worth, D.D.,W. Sanday, M.A.,D.D.,
and H. J. White, M.A. Small 4to,
stiff covers, 21s.

Old-Latin Biblical
Texts: No. iI, Edited (under the
direction of the Bishopof Salisbury),
by H.J.White, M.A. Small 4to, stiff
covers, 12s. 6d.

Oxford: Clarendon Press.

ag 2

<— Fiat ee

HOLY SCRIPTURES. 3

LATIN. Old-Latin Biblical
Texts: No.1V. Portions of the Acts,
of the Epistle of St. James, and of
the First Epistle of St. Peter, from
the Bobbio Palimpsest (s), now
numbered Cod. 16 in the Imperial
Library at Vienna. Edited by H.
J. White, M.A. 53s.

Nouum Testamentum Domini
Nostri Iesu Christi Latine, se-
cundum Editionem 8. Hieronymi.
Ad Codicum Manuscriptorum fidem
recensuit Iohannes Wordsworth,
§.T.P., Episcopus Sarisburiensis.
In operis societatem adsumto
Henrico Iuliano White, A.M. 4to.

Pars I, buckram, 2/. 12s. 6d.
Also separately—
Fase. I, 12s. 6d. Fase. II, 7s. 6d.
» IIl,12s.6d. ,, IV, 10s.6d.
Fasc. V, ros. 6d.
OLD-FRENCH. Libri Psal-

morum Versio antiqua Gallica e Cod. ms.
in Bibl. Bodleiana adservato, una cum
Versione Metrica aliisque Monumentis
pervetustis, Nune primum descripsit
et edidit Franciscus Michel, Phil.
Doe. 8vo. tos. 6d.

ENGLISH. The Books of
Job, Psalms, Proverbs, Ecclesiastes, and
the Song of Solomon. According to the
Wyclifite Version of Hereford and
Purvey. With Introduction and
Glossary by W. W. Skeat, Litt. D.
3s. Od.

The New Testament. <Ac-

cording to the same Version. 6s.

The Holy Bible,
Revised Version *.
Cheap Editions for School Use.
Revised Bible. Pearl 16mo, cloth
boards, rod.
Revised New Testament. Non-
pareil 32mo, 3d.; Brevier 16mo,
6d.; Long Primer 8vo, 9d.

* The Revised Version is the joint property of the
Universities of Oxford and Cambridge.

ENGLISH. The Oxford Bible
for Teachers, containing the Holy
Scriptures, together with anew, en-
larged, andillustrated edition of the
Oxford Helps to the Study of the Bible,
comprising Introductions to the
several Books, the Historyand Anti-
quities of the Jews, the results of
Modern Discoveries, and the Natural
History of Palestine, with copious
Tables, Concordance and Indices,
and a series of Maps. Prices
in various sizes and bindings from —
gs. to 50s.

Helps to the Study of the
Bible, taken from the Oaford Bible for
Teachers. New, Enlarged, and Illus-
trated Edition.

Pearl 16mo, stiff covers, 1s. net.

Nonpareil 8vo, cloth boards,

2s. 6d.

Large Type edition, long primer

8vo, cloth boards, 5s.

The Psalter, or Psalms
of David, and certain Canticles, with a
Translation and Exposition in Eng-
lish, by Richard Rolle of Hampole.
Edited by H. R. Bramley, M.A.
With an Introduction and Glos-
sary. Demy 8vo. Il. Is.

Studia Biblica et Eccle-
siastica. Essays in Biblical and
Patristic Criticism, and kindred
subjects. By Members of the Uni-
versity of Oxford. 8vo.
Vol. I. tos. 6d. Vol. II. 12s. 6d.
Vol. III. 16s. Vol. IV. 12s. 6d.

The Book of Wisdom :
the Greek Text, the Latin Vul-
gate, and the Authorised English
Version; with an Introduction,
Critical Apparatus, and a Com-
mentary. By W. J. Deane, M.A.
4to. 12s. 6d.

London: Henry Frowpg, Amen Corner, E.C.

4 FATHERS OF THE CHURCH.

2. FATHERS OF THE CHURCH, ETC.

St. Athanasius: Ovations
against the Arians. With an account
of his Life by William Bright, D.D.
Crown 8vo. 9s.

Historical Writings, ac-
cording to the Benedictine Text. With
an Introduction by W. Bright, D.D.
Crown 8vo. Ios. 6d.

St. Augustine: Select Anti-
Pelagian Treatises, and the Acts of the
Second Council of Orange. With an
Introduction by William Bright,
D.D. Crown 8vo. gs.

St. Basil: Zhe Book of St.
Basil on the Holy Spirit. A Revised
Text, with Notes and Introduction
by C. F. H. Johnston, M.A. Crown
8vo. 7s. 6d.

Canons of the First Four
General Councils of Nicaea, Constanti-
nople, Ephesus, and Chalcedon. With
Notes by W. Bright, D.D. Second
Edition. Crown 8vo. 7s. 6d.

Catenae Graecorum Patrum
in Novum Testamentum. Edidit J. A.
Cramer, S.T.P. Tomi VIII. 8vo.
2l. 48.

Clementis Alexandrini Opera,
ex recensione Guil. Dindorfii. TomilV.
8vo. 31.

- Oyrilli Archiepiscopi Alexan-

drini in XII Prophetas. Edidit P. E.
Pusey, A.M. TomilI. 8vo. 21. 2s.

in D. Joannis Evan-
gelium. Accedunt Fragmenta Varia
necnon Tractatus ad Tiberium Dia-
conum Duo. Edidit post Aubertum
P. E. Pusey, A.M. TomilII. 8vo.
al. 5s.

Cyrilli Commentarit in Lucae
Evangelium quae supersunt Syriace. E
mss. apud Mus. Britan. edidit R.
Payne Smith, A.M. 4to. 11. 2s,

The same, translated by
R. Payne Smith, M.A. 2 vols. 8vo.
14s.

Ephraemi Syri, Rabulae Epi-
scopi Edesseni, Balaei, aliorumque Opera
Selecta. EZ Codd. Syriacis mss. in
Museo Britannico et Bibliotheca
Bodleiana asservatis primus edidit
J. J. Overbeck. S8vo. 11. 1s,

Eusebii Pamphili Lvangelicae
Praeparationis Libri XV. Ad Codd.
mss. recensuit T. Gaisford, S.T.P.
TomilIV. 8vo. ti. 10s,

Evangelicae Demonstra-
tionis Libri X. Recensuit T. Gaisford,
S.T.P. TomilI. 8vo. 15s.

contra Hieroclem et
Marcellum Libri. Recensuit T. Gais-
ford, S.T.P. 8vo. 7s.

Eusebius’ “ecclesiastical His-

_ tory, according to the text of Burton,

with an Introduction by W. Bright,
D.D. Crown 8vo. 8s. 6d.

Evagrii Historia Ecclesiastica,
ex recensione H. Valesii. 8vo. 4s.

Irenaeus : The Third Book of
St. Irenaeus, Bishop of Lyons, against
Heresies. With short Notes and a
Glossary by H. Deane, B.D. Crown
8vo. 58. 6d.

Patrum Apostolicorum, S. Cle-
mentis Romani, S. Ignatii, S. Polycarpi,
quae supersunt. Edidit Guil. Jacobson,
S.T.P.R. TomillI. 8vo. 1. Is.

Oxford: Clarendon Press,

te De

~~) s s sie

ECCLESIASTICAL HISTORY. 5

Philo. About the Contem-
plative Life ; or, the Fourth Book of the
Treatise concerning Virtues. Critically
edited, with a defence of its genuine-
ness.. By Fred. C. Conybeare, M.A.
8vo. I4s.

Reliquiae Sacrae secwndi ter-
tiique saeculi. Recensuit M. J. Routh,
S.T.P. Tomi V. 8vo. 11. 5s.

Scriptorum Lcclesiasticorum
Opuscula. Recensuit M. J. Routh,
S.T.P. TomillI. 8vo. tos.

Socrates’ ‘ecclesiastical His-
tory, according to the Text of Hussey,
with an Introduction by William
Bright, D.D. Crown 8vo. 7s. 6d.

Sozomeni Historia Ecclesi-
astica. Edidit R. Hussey, S.T.B.
TomilII. 8vo. 153s.

Tertulliani Apologeticus ad-
versus Gentes pro Christianis, Edited,
with Introduction and Notes, by
T. Herbert Bindley, B.D. Crown
8vo. 6s.

de Praescriptione
Haereticorum : ad Martyras : ad Scapu-
lam. Edited, with Introduction and
Notes, by T. Herbert Bindley, B.D.
Crown 8yvo. 6s.
Theodoreti Lcclesiasticae His-
toriae Libri V. Recensuit T. Gaisford,
S.T.P. 8vo. 7s. 6d.

3, ECCLESIASTICAL HISTORY, ETC.

Adamnani Vita S. Colwmbae.
Edited, with Introduction, Notes,
and Glossary, by J. T. Fowler, M.A.,
D.C.L. Crown 8vo, half-bound,
8s. 6d. net.

The same, together with
Translation. gs. 6d. net.

Baedae Historia Ecclesiastica.
A New Edition. Edited, with Intro-
duction, English Notes, &¢., by C.
Plummer, M.A. 2 vols. Crown
8vo. 21s. net.

Bedford (W.K.R.). The Blazon
of Episcopacy. Being the Arms borne
by, or attributed to, the Arch-
bishops and Bishops of England
and Wales. With an Ordinary of
the Coats described and of other
Episcopal Arms. Second dition,
Revised and Enlarged. With One
Thousand Illustrations. Sm. 4to,
buckram, 31s. 6d. net.

Bigg. The Christian Platonists
of Alexandria. By Charles Bigg, D.D.
Svo. 10s. 6d.

Bingham’s Antiquities of the
Christian Church, and other Works. 10
vols. 8vo. 3). 38.

Bright. Chapters of Early
English Church History. By W. Bright,
D.D. Third Edition. 8vo. 12s.

Burnet’s History of the Refor-
mation of the Church of England. A
new Edition, by N. Pocock, M.A.
7 vols. 8vo. tl. Ios.

Cardwell’s Documentary An-
nals of the Reformed Church of England ;
being a Collection of Injunctions,
Declarations, Orders, Articles of
Inquiry, &c. from 1546 to 1716.
2 vols. 8vo. 18s.

Conybeare. The Key of Truth.
A Manual of the Paulician Church
of Armenia. The Armenian Text,
edited and translated with illus-
trative Documents and Introduc-
tion by F. C. Conybeare, M.A. 8vo.
15s. net.

London: Hen y Frowpr, Amen Corner, E.C.

6 ENGLISH THEOLOGY.

Councils and Ecclesiastical
Documents relating to Great Britain and
Ireland. Edited, after Spelman and
Wilkins, by A. W. Haddan, B.D.,
and W. Stubbs, D.D. -Vols. I and
III. Medium 8vo, each tl. Is.

Vol. II, Part I. Med. 8vo, tos. 6d.

Vol. II, Part II. Church of Ireland ;
Memorials of St. Patrick. Stiff
covers, 3s. 6d.

Fuller’s Church History of
Britain. Edited by J. S. Brewer,
M.A. 6vols. 8vo. Il. 19s.

Gee. The Elizabethan Clergy
and the Settlement of Religion, 1558-
1564. By Henry Gee, B.D., F.S.A.
Co-editor of ‘ Documents Illustra-
tive of English Church History.’
With Illustrative Documents and
Lists. 8vo, tos. 6d. net.

Gibson’s Synodus Anglicana,
Edited by E. Cardwell, D.D. 8vo. 6s.

Hamilton’s (Archbishop John)
Catechism, 1552. Edited, with In-
troduction and Glossary, by Thomas
Graves Law, Librarian of the Signet
Library, Edinburgh. With a Pre-
face by the Right Hon. W. E. Glad-
stone. Demy 8vo. 12s. 6d.

John, Bishop of Ephesus. The
Third Part of his Ecclesiastical History.
[In Syriac.] Now first edited by
William Cureton, M.A. 4to. 1. 12s.

—— The same, translated by
R. Payne Smith, M.A. 8vo. Ios.

Le Neve’s Fusti Ecclesiae
Anglicanae. Corrected and continued
from 1715 to 1853 by T. Duffus
Hardy. 3 vols. $8vo. Il. Is.

Noelli (A.) Catechismus sive
prima institutio disciplinaque Pietatis
Christianae Latine explicata. Editio
nova cura Guil. Jacobson, A.M. 8vo.
5s. 6d.

Ommanney. A Critical Dis-
sertation on the Athanasian Creed.
By G D. W. Ommanney, M.A.
8vo, 16s.

Records of the Reformation.
The Divorce, 1527-1533. Mostly now
for the first time printed from MSS.
in the British Museum and other

Libraries. Collected and arranged
by N. Pocock, M.A. 2 vols. 8vo.
Il, 16s.

Reformatio Leguin LEcclesias-
ticarum. The Reformation of Eccle-
siastical Laws, as attempted in the
reigns of Henry VIII, Edward VI,
and Elizabeth. Edited by E. Card-
well, D.D. 8vo. 6s, 6d.

Shirley. Some Accownt of the
Church in the Apostolic Age. By W.W.
Shirley, D.D. Second Edition. Feap.
8vo. 3s. 6d.

Stubbs. Registrwm Sacrum
Anglicanum. An attempt to exhibit
the course of Episcopal Succession
in England. By W. Stubbs, D.D.
Small 4to. Second Edition. tos. 6d.

4. ENGLISH
Bradley. Lectwres on the
Book of Job. By George Granville

Bradley, D.D., Dean of Westmin-
ster. Crown 8vo. 7s. 6d.
Lectures on Ecclesiastes.
By the same. Second Edition. Crown
8vo. 58. 6d.

THEOLOGY.

Bull’s Works, with Nelson's
Life. Edited by E. Burton, D.D.
8 vols. 8vo. 2/. gs.

Burnet’s Lxposition of the
AXIXIX Articles. 8vo. 7s.

Oxford: Clarendon Press,

—— eee

ENGLISH THEOLOGY. »

Butler’s Works. Divided into
Sections; with Sectional Headings ;
an Index to each volume ; and some
occasional Notes; also Prefatory
Matter. Edited by the Right Hon.
W. E. Gladstone. 2 vols. Medium
8vo. 14s. each.

Cranmer’s Works. Collected
and arranged by H. Jenkyns, M.A.,

Fellow of Oriel College. 4 vols.
8vo, Il, 10s,

Enchiridion Theologicum
Anti-Romanum.

Vol. I. Jeremy Taylor’s Dissua-
sive from Popery, and Treatise
on the Real Presence. 8vo. 8s.

Vol. Il. Barrow on the Suprem-
acy of the Pope, with his Dis-
course on the Unity of the
Church. 8vo. 7s. 6d.

Vol. III. Tracts selected from
Wake, Patrick, Stillingfleet,
Clagett, and others. 8vo. Lis.

Greswell’s Harmonia Hvan-
gelica. Fifth Edition, 8vo. 9s. 6d.

Hall’s Works. Edited by P.
Wynter, D.D. 10 vols. 8vo. 3/. 3s.

Heurtley. Harmonia Syn-
bolica: Creeds of the Western Church.
By C. Heurtley, D.D. 8vo. 6s. 6d.

Homilies appointed to be read
in Churches. Edited by J. Griffiths,
D.D. 8vo. 7s. 6d.

Hooker. An Introduction to
the Fifth Book of Hooker’s Treatise of
the Laws of Ecclesiastical Polity. By
F. Paget, D.D. Medium 8vo. 7s. 6d,

— Works, with his Life
by Walton, arranged by John Keble,
M.A. Seventh Edition. Revised by

#*R. W. Church, M.A., Dean of St.

Paul’s, and F. Paget, D.D.
medium 8vo. 1. 16s.

*,* For the convenience of purchasers,
Vol. II of this edition (Ecclesiastical
Polity, Book V), is sold separately, price
Twelve Shillings.

3 vols.

Hooker. he Teat as arranged
by J. Keble, M.A. 2 vols. 8vo. 11s.

Jackson's (Dr. Thomas) Works.

12 vols. 8vo. 31. 6s.

Jewel’s Works. Edited by R.
W. Jelf, D.D. 8 vols. 8vo. 11. 10s.

Martineau. A Study of Re-

ligion: its Sources antl Contents. By
James Martineau, D.D. Second Edi-
tion. -2 vols. Crown 8vo. 153s.

Patrick’s Theological Works.

9g vols. 8vo. Ii. Is.

Pearson’s Lxposition of the
Creed. Revised and corrected by
E. Burton, D.D. Sixth Edition. S8vo.
10s. 6d.

Minor Theological Works.

Edited with a Memoir, by Edward

Churton, M.A. 2 vols. 8vo. Ios,

Sanderson’s Works. Edited by
W.Jacobson,D.D. 6 vols. 8vo. 11. 10s.

Stillingfleet’s Origines Sucrae.
2 vols. 8vo. gs.

Rational Account of the
Grounds of Protestant Religion ; being
a vindication of Archbishop Laud’s
Relation of a Conference, &e. 2
vols. 8vo, Ios.

Taylor. The Oxyrhynchus
Logia and the Apocryphal Gospels. By
the Rev. Charles Taylor, D.D. 8vo,
paper covers. 2s. 6d. net.

Wall’s History of Infant Bap-

lism. Edited by H. Cotton, D.C.L.
2vols. 8vo. tl. Is,

London: Henry FROowDE, Amen Corner, E.C

8 LITURGIOLOGY.

Waterland’s Works, with Life,
by Bp. Van Mildert. A new Edition,
with copious Indexes. 6 vols. 8vo.
21. IIs.

Review of the Doctrine
of the Eucharist, with a Preface by
the late Bishop of London. Crown
8vo. 6s. 6d.

Wheatly’s Illustration of the

Book of Common Prayer. 8vo. 5s.

Wyclif. A Catalogue of the
Original Works of John Wyclif. By
W. W. Shirley, D.D. 8vo. 3s. 6d,

Wyclif. Select English Works.

By T. Arnold, M.A. 3 vols. 8vo.
Il. Is,

Trialogus. With the
Supplement now first edited. By
Gotthard Lechler. 8vo. 7s,

5. LITURGIOLOGY.

Cardwell’s 7’wo Books of Com-
mon Prayer, set forth by authority
in the Reign of King Edward VI,
compared with each other. Third
Edition. 8vo. 7s.

— History of Conferences
on the Book of Common Prayer from
1551 to 1690. 8vo. 7s, 6d.

The Gelasian Sacramentary.
Liber Sacramentorum Romanae Ec-
clesiae. Edited, with Introduction,
Critical Notes, and Appendix, by
H. A. Wilson, M.A. Medium 8vo.
18s.

Liturgies, Eastern and
Western. Edited, with Introduc-
tions and Appendices, by F. E.
Brightman, M.A., on the Basis of
the former Work by C. E. Ham-
mond, M.A.

Vol. I. Eastern Liturgies. Demy
8vo. Il. Is.

Helps to the Study of the
Book of Common Prayer: Being
a Companion to Church Worship.
By the Very Rev. W. R. Stephens,

B.D., Dean of Winchester. Crown
8vo. 2s. ; also in leather bindings.
Leofric Missal, The, as used
in the Cathedral of Exeter during
the Episcopate of its first Bishop,
A.D. 1050-1072 ; together with some
Account of the Red Book of Derby,
the Missal of Robert of Jumiéges,
&c. Edited, with Introduction and
Notes, by F. E. Warren, B.D., F.S,A.
4to, half-morocco, 17. 15s,
Maskell. Ancient Liturgy of
the Church of England, according to
the uses of Sarum, York, Hereford,
and Bangor, and the Roman Liturgy
arranged in parallel columns, with
preface and notes. By W. Maskell,
M.A. Third Edition. 8vo. 153,
— Monumenta Ritualia
Ecclesiae Anglicanae. The occasional
Offices of the Church of England
according to the old use of Salisbury,
the Prymer in English, and other
prayers and forms, with disserta-
tions and notes. Second Edition.
3 vols. 8vo. 27. Ios,
Warren. The Liturgy and
Ritual of the Celtic Church, By F. BE.
Warren, B.D. 8vo. 14s,

Orford
AT THE CLARENDON PRESS

LONDON: HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, E.C.

Re ee ee ele a

=<

4

2

ae
:
s

ee sae eo ee ee

BV Liturgies, Eastern and Western,
186 being the texts original or translated
LBs, of the principal liturgies of the church

‘ vol. 1: Easter

enn eS ge et eee Oe SP

ARES abe he

cst

A
Pea

nen aeisy
ee ba
rr

S,

¥

pA AS

.
As
aa
ae Fut
wt aot
a rier ? Pee f hey sat ce gla Sey
wy Re Pe) 3 . oe A nae
é epee IT PORE EATER.
+, E CS AEE ‘ rene aia pti oy
“ee, pipatplad y sd / : : Be ates
7, E 5 ¥ if ; oe p ir mt
os S eee
Lis Ay eas; c oe
>, tee f ee x . S44,
YS 2 ; pee
a
A
: —
awe st, ee

Seat at
yen oe

eis

_
picky

is
,

es

7 ne a

2 2S, <

a Rites

af Mes

oy oe erat eect “
i tad er Ua ores
e eee SRS ee

z a :

sithte Sy
fe
oe

“

=...
Ms

x

uk

ERR ely UL atte tts hte

y a

*

eee,
cn

Ney

atom

ra

3

See

“et
Py
re

oe ‘

aes ge
Ma aho3

»