A/

LITURGIES
EASTERN AND WESTERN
*

EASTERN

BRIGHTMAN

HENRY FROWDE,

M.A.

PUBLISHER TO THE UNIVERSITY OF OXFORD

LONDON, EDINBURGH, AND NEW YORK

LITURGIES
EASTERN AND WESTERN
BEING

THE TEXTS ORIGINAL OR TRANSLATED OF THE

PRINCIPAL LITURGIES OF THE CHURCH

EDITED WITH INTRODUCTIONS AND APPENDICES

BY

F.

E.

BRIGHTMAN,

M.

PUSEY LIBRARIAN

ON THE BASIS OF THE FORMER WG^K/

B^ ,
C.

E.

HAMMOND,

M.A.

SOMETIME FELLOW AND TUTOR OF EXKTHR COLLEGE

VOL.

I.

EASTERN LITURGIES

AT THE CLARENDON PRESS

M DCCC XCVI

,1

^
Ojforb

PRINTED AT THE CLARENDON PRESS

BY HORACE HART, PRINTKR TO THE UNIVERSITY

DOMINIS REVERENDISSIMIS

EPIPHANIO
ARCHIEPISCOPO

S.

FLVMINIS IORDANIS

EDWARDO
EPISCOPO LINCOLNIENSI

AMBROSIO AMELLIO
ARCHICOENOBII

S.

BENEDICTI CASSINENSIS PRIORI

GRATISSIMI ANIMI TESTIMONIVM

NECNON ET STVDII
CHRISTIANITATIS READVNANDAE

MONVMENTVM QVANTVLVMCVNQVE

MeNl
MEN

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r*P

eAYTON

hi*

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THCAC,
Beoc,

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AYTOC ApNION, TA

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KAI

GYMA,

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TTANTA TponON fCNHTAI

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THC leptOCyNHC AyTOy TO AM6TACTATON C^pAIWMA

S.

EPIPH. Haer.

Iv. 4.

lV

PREFACE
WHEN

the

Delegates

Hammond to prepare
EASTERN AND WESTERN,
Mr.

of

the

University

new

edition of his

Press

invited

LITURGIES

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

I can best explain the aim of the
present

been made, and

volume by describing
In

the

below,

This

it

first

first

its

place,

in

relations to Mr.

Hammond s

work.

consequence of changes described

has been necessary to divide it into two volumes.

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

may have

to offer being for the present reserved.

The

discussion of the Apostolic Constitutions, concerned as

is

merely with the determination of their place among the

rites and not with their internal litur

it

data of the history of

seems properly to belong to this Introduction.

cannot but regret the division of volumes, since part of the
value of Mr. Hammond s valuable work lay in its handiness,
gical character,
I

and

this is here sacrificed.

W estern
r

At

the

same time Eastern and

liturgies are so far independent

subjects that the

viii

Preface

division

not an unnatural one

is

present volume

will

and

be found, so

it

is

hoped that the

far as

it

goes, complete

in itself.

Hammond

Secondly, Mr.
texts

and

confined himself to

reprinting

whether Latin or English, derived

from the collections of the older ritualists and
elsewhere,
without

reference

to manuscripts or other authoritative

In the present edition resort has been had so far

sources.

as

translations,

in

possible

editions,

each case to original texts and authorized

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.

common

are not too

they are not always

Complete and satisfactory manuscripts

when they can be heard

and, even

of,

and one has to be content

as every one acquainted with

accessible,

with what one can get while,

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

pretend

And some
above.

to say nothing of the

to.

exceptions have to be

made

of language.

to the rule laid

The anaphora

of the Ethiopic
follows the imperfect text of Leutholf

at the

most of us can

difficulties

down

Church Ordinances
I had not realised

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

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
script,

but by Dr. Swainson

edition of

but has been adjusted

by Dr. Baronian to
to be a better authorised
It will be
type.
noticed that in some cases texts of
widely different dates
have been combined. This is
inevitable, but it is of no
authoritative,

what he holds

great

importance

for,

while rubrics of any explicitness

are

for

ix

Preface
the most part comparatively

modern and we have therefore

between modern rubrics and none, the text of the

prayers has probably nowhere varied to any great extent
to choose

within the period covered

by existing manuscripts.

Hammond s

Thirdly, Mr.

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

are written or printed successively.

movements

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.

and hymns
is

for

With

this object (a) the

some day on which the

used have been inserted

printed in parallel columns

wherever the

full

proper lections

particular

liturgy

synchronous movements are

cues have been expanded,
(c)

(b)
:

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.

The
the

difficulty.
;

my own

simply on
accordingly.
S.

Here again there has been some

texts are not always of certain interpretation

and in
case of rites no longer in use the arrangement rests

Mark

for

This

judgement and
applies

is

particularly

open to criticism
S. James and

to

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

have also had the opportunity of witnessing the celebration

Preface

of the

but

judge,

rites, Syrian, Coptic, and Abyssinian

to
be able to say that, so far as I could
grateful

monophysite

am

have not seriously misinterpreted those rites, and by

addenda and corrigenda I have been able

means of some
to correct

Greek

my

mistakes for the most part.

For the modern

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
rite

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

mission at Urmi.

Fourthly, in the Appendix

Oxford, 1879, Mr.

liturgy of the

to

Hammond

ester n,
Liturgies Eastern and
tabulated the evidence for the

end of the fourth century collected by Bingham

S. Chrysostom, and published Dr. Bickell s

from the writings of

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

volume,

In the Appendices to the present

it is Eastern, has been included

writers.

this material, so far as

and supplemented. S. Chrysostom s evidence for Antioch

has been disentangled from that relating to Constantinople,

and similar evidence has

been collected

other liturgical areas.

For some of

where acknowledged

my indebtedness

for

this evidence

the
I

to Dr. Probst

rites

have
s

of

else

Liturgie

und deren Reform, Besides this

the Appendices contain some other matter of various interest,

des vierten Jahrhunderts

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
:

xi

Preface
to trace the sources of liturgical language
associations.

its

and

to indicate

In the Greek texts the references have been

in the other texts, they have been

exhaustively verified
in
the
verified
originals from the several vulgates,
largely
but not completely. I have not always had the whole text
;

before

me

while in such verification as

have made,

have

confined myself to such parts of the Bible as have been

It must be
published without resorting to manuscripts.

understood therefore that in many cases seeming quotations

have been assumed to be such and marked accordingly. In

Greek texts I have marked as a quotation anything

have noticed as agreeing with any reading in the New
Testament or the LXX but it is possible that in some cases

the
I

In
derived from the liturgical text.
the index of quotations a few references are given to other

the biblical reading

is

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

LXX

liturgical

text

in

fact

but it has seemed more valuable

depends upon the
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
a

Again,

many technical words are simply trans

This seemed desirable for several reasons. The

great

literated.

words are sometimes interesting

this,

while

to

in

themselves

and besides

them by more or less

and better known words belonging to

attempt

closely corresponding

render

to

other

rites might sometimes be

misleading, a literal transla
of them would be no more intelligible than a trans
literation.
But what is more important, such transliterations

tion

illustrate the

in

degree

which Greek has supplied the technical

words being very often

liturgical language of the Church, the

To

this or to the

call

the attention

themselves only transliterations of Greek.

principle underlying

it

would venture to

of those who, whether with authority or without it, undertake

to translate the English Prayer Book into foreign
languages.
In

the

Glossary

have added to the words explained or

commented on such corresponding words

languages

liturgical

as

in

the

several

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

Ancient Coptic

Churches of Egypt will be obvious.

My transliterations
need
I
make no doubt they are often
throughout
apology
but I hope
inaccurate, as they are certainly inconsistent
:

they are
It

will

intelligible

enough

be obvious that the

scripts in the Introduction

ness.

to serve their purpose

The

lists

lists

of editions and of

make no

of editions are not

manu

pretence to exhaustive-

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,

1

have only noted those which

In the transliterations of syriac the Jacobite zekofo is throughout repre

and in Nestorian rubncs the present Nestorian
o, the Nestorian by a

sented by

pronunciation has been aimed at generally.

.,.lc2

xiii

Preface

I have myself inspected or collated, and those of which I have

found entries in such Ijsts 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

and proportions of the accessible

to indicate the character

material.

Besides the acknowledgements which I have already made,

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

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
of manuscripts at

Pusey

to the Rev. G. B.

Howard

for the use of a

manuscript

to the Rev. G. A. Cooke and

Syriac S. James
Mr. A. E. Cowley for collations made at Sinai to M. Perruchon

of the

from Ethiopic manuscripts

for extracts

of the

at Paris

to the Syndics

Cambridge University Press for leave to correct the

Mark by the edition of Dr. Swainson and to

text of S.

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.
C. F. Burney,

J.

Maclean, the Rev.

and Mr.

J.

W.

C. Allen, the Rev.

F. Stenning, for various parts of the

Prof. Margoliouth and Mr. G. B. Gray for

Syriac texts
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.

the

full

extent of

my

obligations to

This does not express

they have besides

them

xiv

Preface

me

allowed

difficulties

make

to

constant

in

and judgement
most of what

at

put their knowledge

that

feel

particular
the account of the

Armenian

At

must

the

same time

in detail

me

with and have used

rite

is

in

all

their readiness to

my

disposal.

In

any value in
due to Dr. Baronian.
is

of

them from all responsibility

with what they have supplied

relieve

have dealt freely

them

to

reference

and have been unreserved

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

Glossary
this I

and

in

For

the

Slavonic

theirs.

indebted to the Rev. E. Smirnoff.

of

in

the

Besides

have to acknowledge the courtesy of many librarians,

particular to thank the Rev. Padre Antonio Rocchi.

Librarian of Grotta Ferrata, for answers to

and

words

to

am

for the hospitality of his illustrious

best thanks for the revision

return

my

the

proofs

the Jordan

the

to

and

my

many questions
And finally

House.

of various parts

Most Reverend the Archbishop of

friends the Rev. Roland Allen and

Mr. C. H. Turner.
F. E. B.
FEAST OF

S.

THOMAS

1895.

CONTENTS
INTRODUCTION

........

I.

THE SYRIAN RITE

II.

THE EGYPTIAN RITE

III.

THE PERSIAN RITE

IV.

THE BYZANTINE RITE

APPENDICES

INDEX

OF

...

........
........

BIBLICAL

REFERENCES

.....

QUOTATIONS

GLOSSARY OF TECHNICAL TERMS

AND

PAGE
xvii

in
245

307

459

CROSS-

....

553

568

INTRODUCTION
I.

THE SYRIAN

RITE,

p. xvii.

A. The Apostolic Constitutions,

i.

ii.

iii.

The Compiler,
The Liturgical
1.

2.

II.

p. xvii.

Structure and Sources, p.

xviii.

p. xxiv.

forms, p. xxix.

The Clementine Liturgy,

The order of the Liturgy

B.

The Greek

Liturgies, p. xlviii.

C.

The Syriac

Liturgies, p.

THE EGYPTIAN

RITE,

p. xxix.

in

Iv.

p. Ixiii.

A.

The Greek

B.

The Coptic Liturgies, p. Ixvii.

The Abyssinian Liturgies, p. Ixxii.

C.

III.

THE PERSIAN

IV.

THE BYZANTINE

Liturgies, p.

RITE,

Ixiii.

p. Ixxvii.

RITE,

p. Ixxxi.

A. The Orthodox Liturgies,

B.

The Armenian

p. Ixxxi.

Liturgies, p. xcvi.

the second book,

p. xlvi

INTRODUCTION
I.

A.

THE

THE SYRIAN RITE

THE APOSTOLIC CONSTITUTIONS

Apostolic Constitutions are a

manual of

ecclesiastical

life,

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

exhortation and
applied, enforced and illustrated by instruction,
example, purporting to come from the mouths of the apostles,

speaking now collectively and now individually, and to be given

to the world through S. Clement (Ap. Const, vi. 18: Ap. Can. 85).
In the course of them there occur a number of liturgical forms,

10

and the
particular the so-called Clementine Liturgy
are
which
of
both
the
second
outline in
given below.
book,
These forms come to us therefore not as the libelli of a living
and

rite,

in

and it
but as chapters in an apocryphal literary work
have not been subject to the processes
which affect all living rites, and therefore that
:

follows, first that they

15

of development

were
preserve unchanged the form in which they
that
and
in
the
Constitutions
secondly
originally incorporated
must
and
date
their
into
significance
sources,
any inquiry
start from the question of the origin and composition of the 20
work of which they form a part. They therefore require
a treatment at this point different from that of the rest of the
they

still

documents contained

in this

volume.

Introduction

xviii

For the sources of the text see Lagarde Constitutiones apostolorum

Lond. 1862, pp.

iii.

1853, PP- 281 sq., Pitra Juris eccl. graec.hist.et mon. i. Romae 1864, p.
The text adopted
editions, Ueltzen pp. xxii. sqq., Pitra p. 112.
5

in

below

for
is

apparatus gives the readings of all his mss. and of the edilio
princeps, Turrianus, Venice 1563: Pitra adds the readings of the Vatican mss.
and of several editions).
The numbering of chapters and sections below is

Lagarde

s (his

Ueltzen

and
10

Lips, et

sqq., Ueltzen Constitutiones apostolicae Suerini et Rostochii

Pitra,

The

(Lagarde s chapters do not always correspond with those of Ueltzen

and neither Lagarde nor Pitra subdivides the chapters).

state of the question, so far as

may be summarised

purpose,

as follows

it

bears on the present

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

The

i.

15

Structure and Sources.

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

polation and some omission and modification, from the
i.

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

2o

latter is proportionately larger.

is known only through a syriac version published by Lagarde,

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

The

Didaskalia

Didascalia

retouched after the middle of the century

25 d. altchristl, Litteratur

see

Funk

p. 41,

details, pp.

i,

Funk

Leipz. 1893, pp. 515 sqq.

and on other sources

to

pp. 28 sqq.,

Harnack

On Lagarde s

which the compiler

Gesch.

reconstruction
is

indebted for

107-112.

large part of the matter of bks. i-vi is also contained in

the Arabic and the Ethiopic Didaskaliae but these are derived
:

30

from A. C.

On

unpublished, see Funk pp. 215 sq. for the

222 sq. The ethiopic is published in
It is derived from
Platt The ethiopic didascalia Lond. 1834 (ethiop. and engl.).
the arabic, perhaps mediately through a Coptic form: see Funk pp. 207 sqq.;
the arabic Didaskalia, which

contents, as

compared with A.

is

C., pp.

35 contents, pp. 209 sq.

2.

Bk.

vii.

twelve Apostles,

1-32

is

similarly derived from the Teaching of the

at least to the second century.

which belongs

The Syrian Rite

The

seventh book consists chiefly of liturgical matter,

rest of the

of which no source

On

the Didache see

bk. vii,

Funk

it

3.

Bk.

o.

cc. i,

viii falls

the

is

known.

is

Harnack

cit.

op.

pp. 86 sqq.:

on minor sources used in

pp. 118-120.

wise lost Uepl

of

xix

into four parts

which perhaps includes an other

in any case, much

TTtpl xapr/zcm0i>,
xpio>iarc0i/

of S. Hippolytus

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
;

pp. 272-274, 278-280.

j3.

cc.

3-27

iTfp\

consisting chiefly of the formulae

and including the Clementine

x"porovi5>i>,

for conferring all the orders

liturgy (5-15) as the

y.

cc.

various

28-46

subjects

mass

Trepl

put

being a collection of canons on

mouths mostly of individual

KCLvovw,

into

consecration of a bishop.

at the

the

regulations and formulae for the

(29), for the office of evening (35-37) 20
and morning (37-39), for the offering of first-fruits (40) and
for funerals (41).
apostles

and

blessing of

oil

including
or water

Most of the matter of a-y occurs also

the

outside

in other

documents

No

completely satisfactory inter

to
of
their
relations
one
another and to the Constitupretation
tions has yet been, or perhaps with the present materials is
Constitutions.

likely to be, arrived

at.

The documents

25

are the following.

(i) In Greek, besides a number of mss. containing fragments

of various lengths of the matter of bk. viii, which are of

no importance for the present purpose, there is an important

group containing substantially c. i sq., 4 sq., 16-28, 30-34,
42-46,

i.

e.

the

rrfpl

x aP L(r i ^
JL

the

>

TTfpl

x ft P or

VL

^ v 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

itfp\

ascriptions

Kavovuv omitting all

to

particular

the

apostles
b 2

liturgical

are

elements

omitted

the 35

throughout.

xx

Introduction

This document

perplexing in some respects, and perhaps

is

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.
list seems incomplete and the description of the contents not always

(but the

Funk pp. 142-144. The text is

printed from three mss. in Lagarde Reliquiae, juris eccl. antiquiss. graece Vindob.
1856, pp. 1-18, under the titles AiSafftcaXia TWV 07. OTTOITT. irfpl x^pi^^drojv ( = A. C.

accurate), Achelis Can. Hippol. pp. 240 sqq.,

SO

viii.
(

and Aiardgeis rwv

sq.)

= 4-46), and

avrSiv

cry.

IinroXvTov

dwoffr. irepl -xeiporoviSjv Sid

the latter also in his Hippolyti romani quae feruntur omnia graece

The ascription to Hippolytus is sometimes omitted,

the whole of this latter, sometimes only to the section

Lips. 1858, pp. 73-89.

sometimes given

to

corresponding to A. C.
i

As

viii.

4-31

see

document

Funk p. 143.
to A. C. viii

Lagarde (ppp. citt. viii and

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

20 the earlier books of A. C. (Lagarde Hippol. p. 74, c.

= A. C. viii. 32 12, cp. iv. 12 p. 82,
p. 82, c. 20
:

vii.

23

2); the signs of the compiler s

view of the

festal cycle in c.

=A.

c.

21

C.

viii. 4,

= A.

hand are marked

C.

cp.

viii.

ii.

33

(see below);

sqq.:
i,

and

cp.
in

= A. C. viii. 33) it cannot be dated earlier than the

On the other hand, the prayers for
(see below).

2i(

middle of the fourth century

25 the consecration of the bishop, c. 2, and for the ordination of the presbyter, c. 4,
are in a shorter form than in A. C. viii. 5, 16, and the passages they omit are

those in which the compiler s hand is most clearly marked; so that the omissions
can scarcely be the result of excerption. The simplest solution therefore seems
to be that given above.

30

ritpi

x a P lff

(2)

f*<*Tow

The

see

Against the Hippolytean origin of anything except the

Funk

pp. 145-147.

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.

may be assumed

It
35

be an excerpt from either the present

The passage corresponding to
viii.
which alone concerns the present purpose,

to

or the earlier form of A. C.

cc.

5-15 of the

latter,

given below in Appendix A i, pp. 461-3 by the omission of

the prayers the text is reduced to little more than a rubrical

is

scheme
40

The

otherwise

it is

only slightly modified.

text of the Ecclesiastical canons

pp. 239-291

is in Lagarde Aegyptiaca Gotting. 1883,

a late (1804) boheiric version from the sahidic with an english

The Syrian Rite

xxi

Tattam The Apostolical Constitutions or Canons of the Apostles in

the ms. (Berlin Or. 519) from which Tattam s text is
taken contains also an arable version, and there are several other known
The boheiric is divided into seven books, of
arabic mss. (Funk p. 245).
translation in

Lond. 1848

coptic

which

cc. 63-79 occupy iii-vi

corresponding to A. C. viii. 32

Tattam

text omits

On

i-io.

Lagarde

the whole see

cc.

Funk

74, 75

ft,

pp. 243-245.

A. C. viii: Funk p. 256.

Bemcrkungen zur Komposition d. Clemensliturgie in
Theol. Studien u. Kritiken, 1883, pp. 41 sq., treats them as derived from a source
the 10
of A. C. viii and not from the latter itself, but on no sufficient grounds
divergences from A. C. viii in the liturgical section prove nothing as to its
assimilations
priority, and in the only important cases they can be explained as
to egyptian forms due to the sahidic translator; while the use of apxapcvs,
decisive in favour of the whole being an
p. 462. 23 (cp. 14. 8 sqq.), is almost
Cc. 63-79 are generally regarded as an excerpt from

But Kleinert,

in

an

article

In

excerpt.

any case the

festal cycle in c. 75 fixes its date as not earlier than

the middle of the fourth century.

In Syriac, besides some unimportant mss. containing the

viii from c. 27 or 28 onwards, there is one

(3)

matter of A. C.

of which corre
(Paris 5. Germ. 38) containing a document, part
This
has
been edited by 20
above.
document
sahidic
the
to
sponds

Lagarde and

is

called

by him the Clementine Octateuch. Accord

ing to the colophon, bks. iii-vi are apparently identical with

iii and vi correspond respectively to the
(2), and in the text bks.
it
of
end
and
the
(=A. C. viii. i sq. and 28 sqq.), but
beginning

and v are wanting and are therefore unknown in detail.

to be identical in origin with
the sahidic and to represent an excerpt from A. C. viii.

bks. iv

25

The document may be assumed

The
eccl.

text

is

in

Lagarde Rel. jur.

ant. grace, p. xvii

Funk

Funk

eccl.

ant. syr.

pp. 247 sqq.

Vindob. 1856.

For the mss.

first

Cp.

id. Rel. jnr.

mentioned see
3

p. 144.

(4)

The

Sahidic Ecclesiastical Canons, cc. 31-62, form the

Church Ordinances. This document includes

so-called Egyptian

a large amount of matter contained also in A. C. viii. 4-34, but

with considerable differences in detail and disposed in a some
what different order. Much of the contents other than what it

shares with A. C. suggests an early date, and it is impossible to

put it later than the latter or to regard it as derived from it,
unless

it is

to

be regarded as an elaborate and successful piece

Its origin will be referred to lower down.

of antiquarianism.

35

xx ii

Introduction

Meanwhile

it

is

to notice that

enough

must be a source of

it

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,

A.

C.

viii,

followed by the offertory and the beginning of an anaphora

2, p. 463) corresponding to pp. 13. 33
(given below Append.

and
and

14. 11-24

below: and

13. i.^sq.

463

sq.,

43 corresponds to pp.
rite,

3. 10,

5. 29

of which the

and anaphora, given below App.

outline of the offertory

10 pp.

c.

C. 46 contains the baptismal

3,

forms a part.

The text is in Lagarde Aegyptiaca, pp. 248-266 a german translation in

Achelis die Canones Hippolyti, pp. 39-137: an english translation from the
boheiric in Tattam pp. 31-92.
(The title Egyptian church ordinances \agyp:

tische

Kirchenordnung\

is

that adopted

by Achelis from Lagarde

s Constitutioncs

but this
aegypiiacae in Bunsen AnaJecta antenicacna ii. p. 451
document is to be distinguished from Harnack s agyptische sog. apostolische
Kirchenordnung, u. s. pp. 451 sqq., which is the Sententiae apostolorum of Pitra

15 ecclesiae

hist, et

ss.

mon.

i.

p. 75,

apostolorum

20 priority of

A.

of

and the

Funk

p.

apostolische

249).

Kirchenordnung or Canones ecclesiaslici

pp. 254 sqq., for the

Funk s argument,

C. viii is unconvincing.

(5) The Ethiopic Statutes of the Apostles which form part of

the Smodos, the law book of the Abyssinian church, are
a form of the same document as is represented by the sahidic

Ecclesiastical Canons,
25

stat.

21-71 correspond to

cc.

31-62

latter, i.e.

the bishop

30

and

the Egyptian Church Ordinances. The ethiopic

differs from the sahidic in containing the ordination prayers for

of the

and the presbyter, both

in a short

form

(p.

xx.

24 sqq. above) and the latter still shorter than that of the
greek document (i). It is thus not derived from the present
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:

presbyter

is

while the shortened form of the prayer for the

difficult to account for simply.
In stat. 21, which

c. 31 and to A. C. viii.
4-15, besides
the rubrics and the prayer for the consecration of a bishop,
with the offertory and beginning of the anaphora, the ethiopic

corresponds to the sahidic

35

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

xxiii

and this perhaps implies that the common

source contained a liturgy in some form, if not the ethiopic
12
p. 20. 28-29.

form
The

itself.

text

Ludolfus

and a

latin translation of the first

twenty-three statutes are given in

historiam aethiopicam Commentarius Francof. ad M. 1691, 5

the mss. see Fell Canones apostolorum aethiopice Lips. 1871,

ad suam

pp. 314-328.

On

See also Funk pp. 245 sqq. In the title below, p. 189, this section
pp. 8-1 1.
of the statutes is called The ethiopic church ordinances in correspondence with

Whether it contains any more of the

title of the egyptian.
io
prayers cannot be discovered from Ludolfus extract which extends only to the
ordination of the deacon but apparently the deacon s prayer is wanting.
the accepted

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
(6)

The

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

]-

while the fact that can. 3 contains the

a part of A. C. viii
bishop s consecration prayer, in a form which is obviously the 20
basis of the later forms, indicates that, while the sahidic in its
:

present form is not, the ethiopic so far is, in the direct line
between the Canons of Hippolytus and A. C. viii. The canons

do not concern us

at this point further

than to notice that in

can. 2 sq. the directions for the consecration of a bishop consist 25

of the rubrical directions and the consecration prayer, with the

and the beginning of the anaphora as in the sahidic

that can. 19, corresponding to the sahidic c. 46,
(App.
2), and
contains the baptismal mass which is reproduced with some
offertory

modifications in the sahidic (App.

A 3).

The Canons of Hippolytus

are extant only in arable, a version of a version.

put in parallel with the Church ordinances and the correspond
ing passages of A. C. viii is given in Achelis die Canones Hippolyti, pp. 39-137.
This work is a discussion of the origin of the canons, in the main satisfactory.

latin translation

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

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

xxiv

Introduction

ordinances from

A.

C. viii, besides

presupposing his previous argument, pp. 254

O. from A. C, is ineffectual. Harnack, p. 643, is
apparently not quite satisfied with Achelis result.

sqq., for the derivation of

47, the Apostolic

8. c.

Canons, being a collection of eighty-five

The
by an epilogue to the whole work.
sources
of
the canons are the canons of the synod of
principal
Antioch (A. D. 341) and the Constitutions themselves.
followed

canons,

Lagarde does not print the canons in his edition of A. C, having already
the canons see Funk
given them in Rel. jur. eccl. ant. grace, pp. 20-35. O
10 pp. 180-206.
Twenty are derived from the Antiochene (Bruns Canones
apostolorum et conciliorum Berlin 1839, i- PP- 80-87), eighteen from A. C., six
from the Nicene canons (ib. 14-20), and three perhaps from the Laodicene
(ib.

73-80)

The

i.

interpolator of the Didaskalia in

characteristics literary and theological.

marked
Among
of

pp. 183 sq., 188-190, 202, 185.

The Compiler.

ii.

15

Funk

these characteristics the following

bks.

may be mentioned

has

i-vi

(i)

number

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 dOerciv

CUTJOS

aipe<nwrr]s

d/a and

afta/ia (office or position)

(judicial sentence) yvafjir) (will) Sfffpov Sr]fuovpy6s otardaffo^ai

Svffuvvfj.os CTTdcaKTos fmxopr]yeii> fvooittw 0O(pi\r]s Koivuvtiv

dir<j(paffts

oid<popos

(repent)
vonoOfTtiv oiKtios irapdvofAos rrfpiKOTTTfiv irA^/j/zcAi^a iro\iTfv(ff0ai (especially of
fjifraytvufffcav

our Lord) Tr/xxrSe xecr&u irpoa-rdaafiv irpox(ipifff6ai

irpovoia ffvyx^P^"
2$ awa$poi(iv avaraais Tipupia (esp. ov/t dTi^uprjTos) Qvffts, XPIOTOKTUVOS and the like,

<rv/J.<pcavos

if

fvod/vvfj.os

and the
genit.
(ii.

and compounds

like

privatives in d-

dfiovftv

27

2,

39

in iptvSo:

with quotations

in

i, vi.

ii.

30

dat&is

and perhaps
cp.

Svaatfirjs (vafp-fjs

the sense of
31, 53

5,

61

to
2).

tvvoia. KO.KOVOIO.

vf w with
have addressed to one

adjj. in -IKOS

<pvffti

Tvyx<*

At the same time the

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

30 vocabulary

is

phrases or of co-ordinate clauses, esp. antithetical (esp. with OVK

d\\d, ov
dAAd KO.I,
d\\ ov, clj
ovrcas) or parenthetical (esp. with 70^),
35 or by the addition of an explanation (esp. with on or yap, or by a participial
clause whether simply qualifying a word in the main sentence with or without
is or in a gen. absol. construction). The style is very
the result of
.

P.OVOV

generally
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
ii. 6
i
ii. 7
3, vi. 22
1,4: i. 6
iii. 18
4, vi. 22
40 i. 6
4
8, 44
i,
:

xxv

The Syrian Rite

v.

16

vi.

2,

18

2:

ii

vi.

in

7
3, 41
i, 13
5
8: and of Matt. v. 45 in
ii.

v.

5:

14

3,

v.

i.

19

(4)

6, vi.

30

very copious

14

4.

ii.

As

(5)

names are

characteristically

Notice the readings of Deut.

title.

of Lev. xix. 17 in
ii.

26

28

in the last case the

a descriptive
:

2, vi.

vi.

long quotations or in strings of passages or in

in

examples

by an epithet or

qualified

27

2,

use of Scripture whether

series of scriptural

18, vi. 15

17, v. 7

iii.

53

of

Is. Ixii.

(?)

in

i.

17 5

ii.

14

it

is

to the theological statements

phrases which may be orthodox in them

selves but are suspicious in their combination and iteration, on the preeminence
of the Father and the correlative subordination of the Son and the Holy Ghost 10
3
the Father 6 efs KOI p.ovos a\t]0tvos 6t6s ii. 6
7, 16
9, 56
i, v. 6
to notice the insistence, in

enough

(of
6 0(bs rSiv oXcav

26

17, vi.

iii.

ii.

I, 27
4 6 ITU TTCLVTOJV 6eos i. 8
18, vi. 7
14
9, v. 7
of the Son Ofos povoyevr)* iii. 17, v. 20
5 6ebs \6yos ii. 24
3: while the use of Of 6s absolutely of the Son is avoided

[it

Son

in

v.

16

is

retained from the Didaskalia in

ii.

26

ii.

61

i, vi.

4, vi.

Son

of the

(iii.

12,

5, v.

25

Holy Ghost

witness

his

ii

(ii.

ii.

5]: the subordination of the

24

2,

j^

and irpcuroTOKos irdorjs Kriaecai emphasized in

of the Holy Ghost ii. 26
3), and on the highpriesthood

2, v. 7

30

2,

of the

ii

i,

20

(esp.

7, vi.

n
n

17, vi.

iii.

17, v. 7

6,

18, vi. 15

3)

the characteristic use of 6 TrapaKXrjros

15
i, 27
2) and the emphasis on

i,

2)

the denial of a

human

soul to our 20

polemic against second and third century heresies,

i), and sabellian (vi. 26
gnostic (vi. 10 sq., 26), psilanthropic (vi. 10 sq., 26
the constant association of creation and providence (ii. 36 i, vi. 4,
i,
i)
into the death of our Lord
14
2, 23
3, 16
i), the insistence on baptism
v. 7
18, vi. 15
2), and on the sabbath in relation to creation 25
i, 23
(iii. 17,

Lord

(vi.

26

i)

(ii.

i, vi.

36
2.

and

23

These

cp. v. 15

i).

characteristics are found also in bks. vii

in the Apostolic Canons.

The

and

viii

Constitutions are therefore

a unity, and with the Canons are the work of a single compiler.
It has commonly been held that bks. vii and viii are a separate work or
30
works, arbitrarily or accidentally attached to the earlier i-vi. See Diet. Christian
still maintained by Zahn Ignatius v. Antiochien Gotha 1873,
antiqq. p. 123
:

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 35
doxology is derived from the groundwork, the Didaskalia bks. i-vi do not occur
;

greek apart from vii sq.; S. Epiphanius quotations are from the Didaskalia.
not from A. C. (Funk pp. 86 sqq.); the pseudo- Ignatius implies the exist
ence of the whole octateuch, and the internal characteristics of bks. vii and

in

point unmistakably to the same hand as that which interpolated the 40

Didaskalia
while the residuum of apparent inconsistencies is scarcely
viii

The

internal

pp. 116-131, 139-141, 161-179:

but his

sufficient to neutralize the signs of identity

characteristics are discussed

proofs

of identity

might

by Funk

be

(Funk pp. 168-174).

supplemented.

Applying

the

characteristics

xxvi

Introduction

enumerated above as a test to bks. vii and viii (excluding for the present the
prayers and the rubrics bearing immediately upon them) we find (i) that threequarters of the characteristic words reappear similarly used, and besides this
5

the rest of the vocabulary can to a considerable extent be paralleled in the earlier
books so tvvoia &c. and evcre/S^s &c., and for the rest see (pvcrti vii. 22 2, 23 2,
8 OLKOIHU similarly used in vii. 24
viii. 46
2 rvy \avtiv c. gen. can. 8.
For
:

vii.

vi. i

2, cp. iv.

3 Kav
10 v. 7
are
vi.

Kal 6 vofios oiayop(vd see iv. 10

10

see

KO.V

4, vi. i

more or

20

viii. i

iii.

2.

The

2 ov (pavXrjs KT\

vi.

23

20

v.

J)

5, cp.

vi.

27
5
XP?ff P a KT *-

fjLtv

same

i-vi

53

ii.

e.g. vii. 2

ov

type.
i

2,

Passages

dya-ndv

KT\

TCLS (pvfffis

34

ii.

(3)

\nwov

cp. iv. 10

oiaipfis

i, iv.

rov

i?

3 TO iraXaiov see

22

i"-

viii.

3 TTU/JWJ napava.Xta^.a see

see v. 7 13: viii. i
7, 2

46

ii.

3>

irotxprjaiv

I
3, 28
/ccx U F t(T At I
yap KTX vi. 14
2
I
Ft(ei ii. 10
4 Ax^P
yap KTX vi. 28
2
2
16 77 x e
9, 15 us yevtaccas ainov ii. 36

<j>vaiv

47
TO

&c.

from

Idovpaiov

5^ KTX vi. 27
5 : irapd
15 lovoas KXeiTTcav KT\ v. 14

porovia

I,

vii.

constructions are of the

less verbally repeated

ov fAKTrjafts

2 itaGws avTos

i,

3, v. 7

(2)

13

20

oiKaioavvrjs

/JUTO,

KTX

d-rroffTfiXai Tos

iii.

2 tv oe V.OVQV KT\ v. 15

23

ii.

15

25

i,

2, 3,

18, vi. 15

17, v. 7

25
KT\ vi. 20

virep

TOV

2 26
I
i vupov Ka.Tacf>vT(vaas
Ttfitov ai fWTOS KT\ vi. 23
3 31
20 TOV \6yov TTJS (vaefifias v. 9, vi. ii
I Didask.}
Tijj.a,Tt TOVTOVS KT\ii. (20
i, 13
2 TT poarrjvai TOV i//(v8ovs, iii. 19
33 i 32 i 6 TOV ifsevdovs irpoaTaTris cp. ii. 49
:

tvaffleias irpoaraTai

TTJS

TTo\vd. TrXavrjs, v.
1

24

cvic

32

(ii.

vi.

TO>

42

em

Ka\S;s

SiafioXri

wKovo^Tai

KT\

iv.

14

KopaTcu

icrX

14
:

iii.

TTJI/

23
20

KT\

iii.

27 2, 3, iii.
2 TUV avTov Karafiavfls

19

6,

6 d\\d yap oijrf Aavi7)\ KT\

i
TO ovopa v. 6

6 p.oXoyfjaas
:

31 \v TOIS pvaTifcois

32

iii.

777?

10 cp.

ii.

26

r,

cp. v. 14

ii.

V.

r,

I, 2
5 sq. cp. iv. 6
8i5avKaXiav TTJS (vffefifias cp.
:

20

2, vi.

5
ii

vi.

2 avaofi^tv KTX v. 13
34
10, vi. 2
3 : 4 cp. ii. 27 i

oi

39

ii.

irpu aluvtav

7, v. 7

25

27 cp.

40

ii.

2 Didask.} 33 cp. v. 13 sqq.

2 oiaffKa\os TJJS evaefttias

4 noXvOtov daefidas cp.

viii. i

TrpoorjXOov TO) KvpianS) Xoyca

30 46

25 v. 7

3 iroXvO. pavia:
Aa/3i8 ii. 21
6(o(f>i\f)
15

dpxifpojovi

rjs

6
ii. 27
rn*.wv KrX ii. 14
5 TCI 5e
Ifpfcav
9 Siv (is j]v ^Tt^avos KTX vi. 30 5 : besides what is common to the Canons
with the earlier books.
Three of the marked
(4) The same use of Scripture.
in viii. 43
readings mentioned above recur Deut. i. 17 in vii. 5, 10 Is. Ixii.
And compare the combinations in vii. 6 with ii. 62 2,
2.
35 Matt. v. 45 in vii. 2
in vii. 12
i with iii. 4
On the quotations in
2.
3, and in vii. 20 with iv. 5
KaTa/^aveis

f<f>

see Funk pp. 124 sqq.

(5) The theological passages, so far as they go, are
of the same character: 6 ds Kal /jiovos d^rjOivos Geos viii. I
i, cp. vii. 2
i,

vii

40

fj.6vos

km

6eus vii. 21, o Otos TUIV oXcuv vii.

iravTCDv 6(us viii.

47

our Lord as dpxtfptvs viii. 46

and his witness vii. 22
i,
baptism

els

TOV QdvaTov

26

I,

Otos orj/juovpyus

epil.: Oeos fj.ovoyevr]S viii.

vii.

2,
viii.

22

o irapdK\T)Tos vii.

i,

22

TWV oXcav

vii.

Oeos Xoyos vii.

I, viii.

33

27
26

2, can.

I,
i

49,

i
2 creation and providence vii. 25
the sabbath and
25
2, can. 50, cp. 47
both cases contrasted with Sunday as the

46
2,

35

creation vii. 23
i
2, viii. 33
(in
45 memorial of the resurrection), cp. can. 66.

The Syrian Rite

xxvii

the
3. The same characteristics reappear unmistakably in
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

with the

identical

is

pseudo-

Ignatius.

The identification of
made by Ussher (Polyc.

the pseudo-Ignatius with the compiler of A. C. was first

Oxon. 1644, p. Ixiii sq.), but was not commonly

etlgn. ep.

accepted until Lagarde (Rel. jur.

eccl.

Harnack

ant, graec. p. vii),

(die

Lehre d.

zwolf Apostel Leipz. 1886, pp. 241 sqq.) and Funk (pp. 316 sqq., where the 10
whole question is well discussed). Bp. Lightfoot (The Apostolic Fathers II. i.
ed. 2, pp. 262 sqq.) did not consider the question, but confined himself to
pointing out a number of correspondences between the long recension and A. C.
and showing the priority of the latter (cp. Funk p. 342). But the characteristics
of the long recension which he enumerates, pp. 246 sqq., and still more the tests iby 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
while his argument for the priority of A. C.
it with that of the long recension
In fact there
is fully satisfied if these be a prior work of the same author.
with a growth in the 20
is some development observable in the two works
amount of interpolation as A. C. proceeds there is some change of characteristics,
partly in the form of an intensification of those which are found throughout,
partly in the introduction of new ones, and this culminates in the epistles, and
the relation of bks. vii and viii to the epistles is perhaps closer than their
in some respects the greatest interval is between vi and vii,
relation to i-vi
25
:

and it would perhaps be easier to question the identity of the compiler of i-vi
with the compiler of vii and viii than to question the identity of the latter with
For the proof of identity see Harnack die Lehre d. zwolf
pseudo-Ignatius.
For the present purpose it is enough
Apostel, pp. 246 sqq., Funk pp. 322 sqq.
to apply the test of the characteristics given above,
all

so compounds with ^ev5o-:

but seven recur:

Kcutovoia fj.fTa.voia 6(j.6voia tvvoia rrapavoia

adjj. in -IKOS

(i)
afftp-fjs

(f>vfffi

Of

the single

words 30

5vaa(@T]s Bfoafp-rjs:

Magn. 4, Philip. 5, &c.

the same use Mar.-Ign. 3, Magn. 3, Tars. 6.

(2) There are the same
characteristics of style, however modified by the necessities of the Ignatian

O.KOVOJ in

dAA.d
dAAd, ov povov
at, and yap.
(3) The same 35
use of Scripture
see Funk s parallels, pp. 322 sqq.
(4)
The reading of Matt. v. 45 (A. C. ii. 14 4 vii. 2 2)
the same in every respect.
is found in Philad. 3
and notice the combinations in Philad. 3 and vi. 18 2, 3

parody

esp. OVK

repetition of topics

Ant. 2 and

v.

20

Ant. 3 and

v.

16

theological

commonplaces are repeated

Ant.

2,

TWV

o\ojv 6eos Philip, i

Trail.

6 (Ts KOI

em

10 and

v.

19

3, 6.

d\TjOiv6s Oeus

(j.6vos

The
Magn. u, 40
(5)

iravTouv 6eos Tars. 2, Philip. 7

Ofbs

6: Oeos \6yos Magn. 6, Tars. 4, 6, Philip. 2, &c.: the subordi

nation of the Son and of the Holy Ghost emphasized Philip. 12, Epli. 9
the Son as highpriest
Trdffrjs Kriatus Tars. 4, Sniyrn. i, Eph. 20

fiovojfVTis Philad.

Introduction

xxviii

Smyrn. 9: TtapanXijTos Philip. 2, 3, Philad. 4: the witness in

the denial of our Lord s human soul is put more strongly and
the same polemic against early heresies
explicitly, Philad. 6, cp. Philip. 5
Trail. 6, Philad. 6, Smyrn. 6, Tars. 2-6, Philip. 7 (docetism is added in imitation

Magn.

4,

Philip. 8

7,

5 of the real

the association of creation and providence

3, &c.)
baptism into the death of our Lord, Philip, i the sabbath Magn. 9.
In contrast with A. C. i-vi a-ytwijTos is constantly used of the Father, Trail. 6,

Philad.

5,

Ignat, Philip.

Ant. 14, &c. (in A. C. i-vi only vi. 10; so viii. 47 epil.), and
used absolutely of the Son, Trail. 10, Tars. i. The proof of identity from
10 such characteristics is of course supplemented by the other indications of
Philip. 7, Philad. 4,
Oeos is

identity of date

4.

and

place.

The compiler was

a divine of unorthodox but otherwise

not clearly determinable theological affinities, who wrote at

Antioch or in its neighbourhood in the latter half of the fourth
15

century.
(i)

On

the theology set Funk pp. 98-107, 120-123, 165-168,284-311 Lightfoot

The data are more strongly marked in the Epistles than in A. C.,
:

pp. 266-273.

whether because the former allowed more scope or because the writer s ten
dencies were intensified with time. The fixed points are that he was not an
20 Arian, and that he denied our Lord s human soul. From the latter Funk still
argues that he was an Apollinarian but Lightfoot s objections still hold, and
his conclusion must be acquiesced in, that it seems impossible to decide with
certaint} 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:

i
2, 20
i, 17
25 dicated by the use of the syro-macedonian kalendar in v. 14
(see Funk p. 96) by the slip in Philip. 8 where he refers to the return of the
;

holy family from Egypt as (m

is excluded by the references

TO,

rybe

7rai/o5os

(v. 13, viii.

(see Lightfoot

observed in Palestine
30

w hile

Antioch

10

2,

and

is

till after 425 (Duchesne

Origines dit
suggested by the precedence given to

perhaps

by the

interest

ad

2) to Christmas,

33

shown by

the

loc.~)

Palestine

which was not

culte chretien, p.
it

in

vii.

46

248)

i, viii.

pseudo-Ignatius

in

(Mar.-Ign. i, Hero 9). What is

more important is that in A.C. v. 13 and Philip. 13 the holy week is not included
in the forty days of Lent but forms a seventh week
this was the usage from
35 Constantinople to Phoenicia (Soz.H. E. vii. 19 for Antioch see S. Chrys. in Gen.
xxx. i [iv. 294 A]) as distinguished from that of Palestine, Egypt and the west,

the towns ecclesiastically dependent upon

it

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
Harnack (die Lehre d. zwolf Apostcl,
to the writer range over sixty years.

where

C. between 340 and 360, with a preference for 340-343

116-118, 161-164, 311-314) at the beginning of the fifth
Lightfoot (p. 273) assigns the pseudo-Ignatius merely to the latter

40 pp. 241-268) puts A.

Funk

(pp. 78-96,

century:

half of the fourth century.

The

positive indications

seem

to

converge on

xxix

The Syrian Rite

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
the
empire suggests an allusion" to the measures of Constantius in 353 and

re-enactment of Hadrian s edict (Gibbon D. and F. xxiii vol. iii. p. 155, ed.
Smith Gratz Geschichte d. Juden Leipz. 1866, iv. p. 342) a reference to Julian s 5
failure to rebuild the temple would have been apposite if the writer had lived
:

after

363

but on the other hand he might regard an overt reference to so

event as precluded by the apostolic fiction. The ecclesiastical

recent an

organization is identical with that of the canons of Laodicea, about 363, where
singers are first mentioned (notice also that subdeacons are called v-nrjpirai as in
A. C. i-vi). The cycle of great feasts in v. 13, viii. 33 is identical with that of

s. Philog. 3 (i. 497 c) in 386, and it includes Christmas which

to S. Epiphanius in 375 (haer. li. 16, 27), and was first observed in
378 (S. Chrys. in Natal, i [ii. 355 A]), and was well established in

S. Chrys. horn, in

was unknown
Antioch

c.

The feast of S. Stephen 15

martyrology of the end of the
fourth century (Duchesne Origines, 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.

Asia in 387
(viii.

{C.

3) is

33

Turner

otherwise

The

in

Studia

first

biblica

mentioned

ii.

p. 132).

in a

practical co-ordination of the sabbath with

Sunday is implied
see 29), in S. Bas. ep. xciii 20
1 86 D) before 373, and is noticed as sporadic by S. Epiph. de Fide 24 in 376 or
(iii.
377, and implied in S. Chrys. /;/ Jo. xi. i (viii. 62 B), xxv. i (143 B), in i Tim. v. 3
The observance of Christmas would be decisive for c. 380
(xi. 577 E) after 398.
Nyss.
in

ibid.

some

were

sort in

c.

not that

it

and

363

it

is

in

Can. Laod.

possible that

Funk

16, 49, 51 (but

A.

C.

was intended

to

develop the

festal

grounds for a date after 400 are insufficient, 25

and in fact amount to very little while the dogmatic position, which is Harnack s
main ground for so early a date as 343, is too indeterminate to be secure, even
cycle,

in fact did so.

could be granted that A. C. was necessarily written at the moment of the

On the other hand the
greatest influence of the party which it represented.
scantiness of allusion to monks (only in the liturgy) and a certain hesitation as 30
to virgins (iv. 14, viii. 24), so far as they go, favour an early date. On the whole
if it

Lightfoot s general conclusion must be acquiesced in, and the work assigned
to the second half of the fourth century ; in the positive indications there

merely
is

some balance

in

favour of 370-380, while the negative indications

may

suggest 350-360.

The

Ignatius,

and were compiled

in the latter half

iii.

The
i.

The

35

Apostolic Constitutions then are the

in

work of the pseudo-

Antioch or

its

neighbourhood

of the fourth century.

Liturgical forms.

The Clementine Liturgy.

relations of the

documents, so far as relates

4o

to

the

XXX

Introduction

consecration of a bishop, are represented

table

by the following

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.

"

c.

43

when

the teacher has finished instructing let the catechumens pray

from the faithful, and let the women stand praying in
by themselves alone, whether they be faithful or catechu
when they have prayed let them (sc. the catechumens) not give

for themselves apart

a place in the church

mens.

And

The Syrian Rite

xxxi

From this it will be seen that the prayers of the liturgy,

except at one point, occur only in the Apostolic Constitutions ;
while, except in the second column which represents an
excerpt, no identical formulae occur other than the dialogue
opening of the anaphora and the words

at the

The

at the elevation.

for the liturgy as a

along other

whole and

its

sources must be sought for

lines.

comparison with Appendices B and C makes it clear

constructed on the main lines of the Syrian and in
The rubrical scheme is
particular of the Antiochene order.
o.

that

Constitutions, therefore, are so far the ultimate authority

is

it

10

that of Antioch.

Whether an

official

rubrical

document has been used by the compiler, or he

own

has merely reduced current practice to writing in his

be determined but the latter seems more probable.

The

in the hortatory

manner

words, can scarcely

directions are

more

of A. C, and similar documents than in that of formal

which attach them to the apostolic fiction

some apparent marks of the compiler s hand

rubrics, and, besides the passages

(3. i sq.,

10

sq., 13. 24),

p. 3. 8, cp. v.

9 dpxifpfvs (so

(0f<)

22 and 25.

3,

s -rrvXcupoi

ii.

ra>

3.

Aao)

TO. irpos

10, cp. vi. 7

24:

19. 4) cp.

ii.

ffcarrjpiav, vi.

Xoyu

rS>

12

57

TTJS

sq., viii.

\6jovs

StSacrKaXias

46

2, 4,

20

avaKcintvew (Qtu belongs to Didask,} 14. 14 av^uvca^

55 sq., where it is several times used in the like con
:

cp.ii.

On

5.

whereas
compiler, and 13. 19
compiler

Xay

rS>

14. 8, 16, 20,

13. 23, cp. iii. 3 ws

(not in sahid. and eth.)

nexion, and Eph.

2 irpoa\aXrjaavrfs

19

SiSaff/caXias irpoaXaXfjaai

12.

there are

the other hand subdeacons are called

viro8ia.Kovoi 13. 20,

2 they are called vnrjptrai by the 25
sq. they discharge the function which belongs to the

in

57

7, iii.

iii.

and

vi.

i, vi.

17

17

2.

ft.
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 tnat of the

of
the
faithful (pp. 9-12) it may be conjectured
prayer
that the former also is derived from the Antiochene use.
35

deacon

the peace for their kiss is not pure.

But let the faithful alone salute one
another, the men the men and the \vomen the women but let not a man salute
a woman.
refers
to the instruction of catechumens before baptism
(This chap,
the references to the faithful are thrown in
There
be no real
gratuitously.
:

literary

connexion with A.

may

C.)

Introduction

xxxii

For S. Chrysostom s quotation in horn. ii. in 2 Cot. 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
:

fvfftpfia TTO I^VLOV dAAorptos TrXT/^eATi/ia (see

cvfjLfvws irpoa8td/j.tvos -npoardy^ara.

5

below

xxxiv sqq.)

p.

dyaOos

4- 5

ital

(piXdisOpcairos cp.

26

characteristic words,

6.

OtS>

TO>

p.6v<a

vi.

2, vii.

15

22

6.

4.

12 Otoyvaaiav

KaTafyvTCvaas

7-77?

iii.

17

6.

(vaf&eias, vi. 9

TO)
2,

rbv

Eph. 9:
ddvarov see above 7. 7
:

&/. /xero^ou? ytveadai /crA. (vi. 30

4 Dida$k.}
notice constructions with on and yap, and for quotations see v. 7
14,

avvavaarrfvai

29

5. 15.

common

besides the

2 KaraSwaarfvovrfs

4.

see below on

pvffrjrai rfjs tvepy. avrSiv

(Is

ibid.

6. 7 TOIS diroffTdrais

6 nvrjeevras

iv.

5 KaTaSwaaTtias,

IO dpxftdKu SiapuXy see below on 17. 32

3
cp. Philip, n, 12, Philad. 6, iii. 19
7.

4 (13

15

ii.

2 Didask^): 4. 14 tyKaracpvTevari, vii. 26

5. 7
3
dyevvrirw
(dQffftcas) TVXOVTCS ii. 18
There are similar signs in the rest of the diakonika
ii.

8.
ii.

13 15
18 3

T^V irporfpnv diav and

following quotation ii. 41 4, cp. 9. 16: n. 13 sq. vtotpwriffrcav .. pepaiuor) v. 6 3,
ii. 16 see on 19. 26
23. 26
23. 16 5ta TTJS /xecrirem? KT\ viii. 47 epil.
cp. 26. 13
/foti/ott ot T^J dd\T]afcas avruv v. i
0f/3aiQjO><nv see on ii. 13 above
5 23. 31

15 8. 16 sq., cp.

13

ii.

3,

Ap.

can. 51

8.

21

d-no/tar.

tls

i/o<j>.

see below on

In the Intercession, pp. 21-23,

20 vnoStaKovaiv 22. r is against the compiler s use (see above: the use of vnrjpfaia in
the diakonika 10. 28 and 23. 21 [where some mss. have Kal virrjpeatas after
25.

26

TO;

^""a;

StaKovias]

is

076^.

OtS>

5. 15.

not inconsistent with the derivation of the diakonika and this

same source, since virrjpfffia may well be used as the

intercession from the

abstract of vnodiaKovos,

and an abstract is needed with haxovia). But there are

hand opovoia. dva8tiris d\\6rptos TrpoaSegrj
22. 19
e\iri8os fjuwv see below on 5. 25

of the compiler s
25 a few suggestions
au Yx OJ P n cr y s 2I 2 7 ^
Iqffov XpiGTov
i

T JJV xfipaContvcav
71-00-775

aiffdrjTfjs

prayer 27.
.

,o

viii.

3,

viii.

35, 37

22. 25, 23. 3 dve\kiirr)s vi. 19

KT\ see below on

and 31 drpfnTovs

"rrjs

15.

22. 7 drru^XrjTOV

d/iCfiTrrows dvtyfcXrjTOvs in

i,

Eph. ii

Ttoirjffris

22.

30

occurs in the

the prayer 12. 18 and

epil.

comparison of the Thanksgiving with those of S. James

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
Besides this a few lines are common to the
reproduced.
Clementine invocation and that of the Ethiopia Church
y.

and S.

?,5

6,

47

"

Basil,

Ordinances,

otherwise

but

no

sources

of the

prayers

are

known.
Notice that on

p.

14 the

Kvptos /xera

irdvr<av

l^.ujv

of Can. Hippol. and

on which see p. 479 n. 17

40 egypt. and eth. C. O. is replaced by the Syrian grace,
to cover Egypt and the west).
(there is no reason to press Theodoret s statement
With p. 479. 23-37 cp. pp. 16. 22-17. 8: 19. 9-25: and with p. 522. 14-40 cp.
pp.

15.

14-20. 12.

It

is

obvious that the form represented by the ethiopic

The Syrian Rite

xxxiii

invocation, p. 190. 14-20, underlies that of the Clementine, pp. 20. 28-21.
the other parallels marked by Achelis Can. Hippol. pp. 52-60 are either too
slight to be of any importance or more than accidental (190. i was carried in
the

19. 23 yeyovfv ev /j.r)Tpq: 190. 6 burst the bonds of Satan, 20. 8 /5i7j7
TOV S.a^oXou), or are fanciful, or are mere inevitable liturgical common- 5
The coincidence in the invocation may be accidental so far as affects

womb,

TCI Sffffia

places.

the present question

that

is

to say, the ethiopic translator

may have

incorporated

an existing Abyssinian anaphora which happened independently to have derived

On the other hand, if the common
its invocation from the same source as A. C.
source of C. O. and A. C. contained an anaphora, it is obvious that either the 10
ethiopic or

A.

C. or

both have departed very widely from the source.

Whatever sources the compiler has used, it is plain

he has dealt very freely with them, and that in particular
the prayers are substantially his own work.
o.

that

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

(1)

The long thanksgiving

in vii.

33-38

is

15

obviously the

work of the same hand

while

as that of the prayers of the liturgy,

cannot be regarded as a public formula, but is rather

it

a form of private devotion there is no obvious place for it in 20

the public liturgical organization, nor is there anything in the
:

text to suggest that

intended for public use.

it is

(2) Liturgical formulae are not regarded by the compiler

as rigidly fixed
in the regulations for the catechumenate and
:

seventh book at some points he gives only the

of the prayers without prescribing a formula.

initiation in the
drift

See
i

43
in

25

vii. 39
2 the prayer for the catechumen, 42 the consecration of the oil,
2 he passes into a formula
the consecration of the water, where in
2 continues
i he gives the beginning of a formula of confirmation, and in
:

44
ravra

KO.I TO,

avTT]

eav yap

roiavTT) Tt?

TOVTOIS anokovOa XeyfTca tfcdffTou -yap

et s

ftf)

tls

77

ovvams

etcaffTOV TOVTOJV eiriic\r]ffis ytvijrai

7775

x ei P^ (ff Las

tarty

30

irapa TOV fvo ffiovs ifptus

vo&p povov Kara&aivet KT\, thus explicitly leaving the wording

In the liturgy itself the formulae seem some

to the discretion of the bishop.

times only suggested as types

(3)

He

5.

14 cv\oyiav TOiavof,

9. i rotdSe.

has dealt freely with known formulae,

Creed and the Gloria

(a)

The creed

is

e. g.

with the

in excelsis.

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

35

xxxiv

Introduction
hand

compiler

iroXiTfvadfifvov
irapdevov cp.

with T^

dytvvrjTov, [irartpa] TOV Xpiarov, 8r}/j.iovpy6v, fvSoKiq TOV irarpos,

TOV irapaKXrjTov, see above and

officas,

Magn.

with

o~TavpcuOtvTa

(ii)

below

with

vttcpovs cp. v.

teal

l/f rrjs

6, vi.

19

dyias

30

KT\ cp. Philip, i TO evfpyijaav fv MOKTT} KOI irpotprjTcus

with varepov ol diroaTaXtv cp. the frequent 6 drroffTtiXas

ivepyrjffav cv irdai

5 Kal diroffToXois, Philad. 5

vi.
6, viii.
i, v. 19
:

ib.

KO.L

Magn.

4,

Smyrn.

11,

dwoo-TcXfvs

3, &c.,

TTvtv^a ayiov 6 TrapaKXrjTos TO VTTO XpiaTOv irefurofifvov.

(6)

The

iii.

17

Gloria in excelsis

in vii. 47, in a form which differs from other known forms (see Church
Quarterly Review, 41, Oct. 1885, pp. i sqq.) chiefly in the addition of bid TOV
6tov dyivvrjTov tva a.Trp6airov fj.6vov
e/ajj
^ 70V
1O fJifydXov dpx
5
cp. ii. 25
is

t>vra

/>

Sid

fj.6vos

>

TOV /Ayd\ov dpxifptQJS, cp. v. 6

irjaov

12

v.

To

dXrjOivos dfos 6 dytvvTjTos KUI dirpoaiTos.

3 TOV OVTOS Ofov Eph. 7

these may be added (c) the
:

praj er at the bishop s consecration, viii. 5, where the additions to the form
represented by the ethiopic or the earlier greek are very characteristic, (W) the
15 prayer at the ordination of a presbyter, viii. 16, as compared with the ethiopic
and the earlier greek, (e) the prayer of firstfruits in viii. 40 as compared with

the sahidic E. C. 53, (/) the prayers from the Didache in

vii.

25 sq.

The

(ii)
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 (i) of the
words two-thirds occur in the prayers of the liturgy, viz.

dm

characteristic

or)(j.iovp^6s

f>0~fj.6v

5iaTais

napdvo^os Tro\iTfV0~Oai

8id<popos

tv8oncTv itoivcavew fJifrayivoaaKdv vopoQeTttv oiKtios

ir\r)H/j,f \rjfjLa

irpo\fipitaOai wpuvoia TrpoffTaffaca

of the rest of the

irpoo~8(Xf<?Qcii

ffvyxwprjffis (TvffTao is TtucapfTcrOai irapa^Qfipoj (pvffis

25 vocabulary the following occur

KaTopOooJ XoyiKos

irapaTrjprjffis irXavrj

&c.

virTjpeTfiaOat,
affapttos SiairXaffffO}

^o XrjXos
these

i[/tv8<i>vvfj.os

elsewhere

less frequently

d\\oTpios

dvaofiKvvni diraTr] dirdirfTv diroaTpcfyeaQai (vayrjs ivepyfiv (^ojOfTv fvufVTjs

dfjiffJ-iTTOs

more or

fj.vta0ai -npocTaTt]^

ir\rjpo<popia

f(Vfj.(i>iT0ai

o~o<piaj,

ir\r]p6ca

and the following

noipviov iroXvOeos irpodoaia

at least

occur elsewhere

ZvOffffios Otoyvcaala

lfpaTViv KardX-

more common words

besides of course the

might be extended, and some additions will appear lower down

a large number of privatives,
dae(iT)s fvfff^rjf, tvvoia ttaicovoia p.eTavoia reappear
see esp. p. 12. ii, 18, 21, 27 sq.: 14. 27 sq., 32 sq. 26. 23, 28 sq. adjj. in -joy
lists

35 vofUKos

irpo(pT]TiKos

TroXefiiKos }

p. 21. 9, 13: 24. 12.

(2)

accumulation (e.g. p.
dXXd p. 6. 20

OVK

ov n6vov

p.Ta&aTiKos irpoyoviKos (pvffiKos iepaTiKus

(pvo-fi p. 20. 6: 26. 28 sq.
Tvyxdvfiv with gen.
characteristics of style are those of the compiler:

irvtvuaTiKos iraTpiKos Xoyucos

(roTrttfoj

dXXd

6.

The

15-28:

9. 7

12.

Kai p. 16. 18

15.

19

28-16. 17:
18. 3, 5, 10

26. 23-27. 2), antithesis (esp.

20. 14
19. 9
24. 12
27. 5
:

explanation (on 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
.

17. 13),

of passages and phrases can be paralleled elsewhere in A. C. and in the pseudo(Round brackets indicate that the passage belongs to the
Ignatian epistles.
groundwork square brackets that the word is critically doubtful.)
;

The Syrian Rite

p.

5.

15-27.

15 o 0(bs 6 TravTOKpaTGjp o dyevvrjTOs Kal

dnpoffiTOS 6

xxxv

Eph. 7

0ebs o

ftovos d\rj0ivb$

o fjLovos dXrjQivtis 0ebs 6

dytvvrjTos

TWV oXcuv Kvpios TOV

Cp. vi. 10 2

SurpoffiTos 6

KCU.

0ebs Kal rraTr)p TOV \pio~TOv oov TOV

51 povoyevovs iraTTjp.

ftovoyevovs vlov ffov

viii.

47

epil.

Ant.

14,

Hero

6, 5

Philip. 7

170

TOV rrapaKX-fjTOV rrpofloXevs

18 SiSaffKaXovs

rrpbs

vi. II

udOrjffiv

Trjs

ii.

20

\jTpo&o\ea~] evbs napaK\riTov

2 5i5dffKaXos

Cp.

vii.

i, vi.

evffefieias

eiiffefieias

21 AOC AyToTc KApAlAN KT\

Phi/ad. 5

KAp&IA TlAHpei KTX

24 peToxovs Troirjffov

Philad. 6.

22

25 8id |HCOY
HMOON TOV

ii.

XpiCTOY THC eAni^oc

vrrep avTwv diro0avovTOS

jo

35

33

vi. 1 8

4 Sid
ii.

r}fj.wv:

TOV

vrrep

v.6

Mar.

XpiffTOv Trjs eXrriSos

Irjffov

25 ii 5id Irjffov XpiffTov

avrwv drro0avovTos. Cp. 15
insc., Trail. 10, Tars, i

P. 6. 15-32.

17 TOV avBpcairoKTovov

Philad. 3 o dv0pojrroKTovos 0fjp

i of Simon Magus
Cp. vi. 9

o<ptv

19 o prias CLVTOV KT\

tOC ACTpATTHN KT\
21 Kattovoiav

Philip. 10.
vi.

20
in

27

11

Philip.

p.

7.

ira.payKeva.ffov

16 TO

iii.

diovs ftvtffOat

TTJS

sq. also of the devil

ffUTTJpOS

vi.

flfJLfJjV

irvevf

2 irpoirapao~KevaovTes tavTovs 25
24
dtovs TTJS vtoOeffias

vii.

d\T)divrjs ffov vlo9efftas

22 Old XplffTOV TOV

16-24.

17 T^V irv(Vfj.aTiK^v dv

19

the same connexion

4 5id

30

Irjffov

XpiffTov

p. 9. 2-19.

Stnyrn. g

4 vop.ov

efxpVTOV Kal ypairTov 16. 31

Kal fvvo^iav

elp-fjvrjv

Eph. 17 ejxpvTov

KpiTTjpiov.

irpv-

Cp.

vi.

20-23
7

oy BoyAei TON GANATON TOY

rcoXov

aAAa

10 6 GeAcoN

TT^V

d/zap-

vii.

14

Philad. ii

ptT&VOUUT

rA

Philad. 3

no

TON Y^ON TrpoaSfgafitvos KT\

14 CAN 70;) ANOM IAC KT\
ev rp irpoTepq
1 6 aTro/fardcrTTycrov .
.

Cp.

41
2

ii.

ii.

16

ii.

41

35
i
:

Magn. 10

4 ov povov irpoffStxtTai 6 Oebs

TOVS fieTavoovvTas aAAa at els TTJV

wpOTepav diav

22
17 8ta XpiffTov KOI
fj[j.Sjv

[al.

13.

rot)]

Tars,

XpiaTov

0(6v

C 2

dnoKadiffTJ]ffiv

ib.

14
.

TOV

aojrfjpa.

pov Kal

40

Introduction

XXXVI
P. 12. 10-13. 3.
1 1

KTipvyfM -fvwatcas

ts

firiyvaffiv

II

vi.

Cp.

viii.

8 drpitTTOVs dutpTTTO
19 MH fe)(ONTC KT\

22 ov

Trail.

fj

at

5td i/o/xou

aofifvov
5

OVK dyvcuarov

dAXa

eh

ii.

rov
fgrjyopaffas TOI rtfiiu

xP lffTOV

v.

47 epil.
61
4 also of individuals
a i/J.aTi rov XpiaI TOVS TO)
17
Tifj.ia>

TOV ir)yopaafj.tvovs
Svvdptvov irapd nvos
Magn. 3 rov

ffov aijj.an

28 dirapa\6yio~T

irapa\ojtadfjvai

10

See on

TIACHC NOCOY KT\

26

19.

P. 14- 25-33v.

25 TOV oWws OVTU Otov

12

irept

Philip. 7

15

28 avapxov

TOV Troops

cuTt as

Kal

vi.

II

yeveaeais Kpeirrova 26. 27

vi.
vi.

TOV avevStT) 21. 4

20

6,

10

vi.

dXX

0ou

OI/TOJ

OVK avTainov Kal avroylvfOXov

I
.

rov

wv p6vos dytvvT)Tos: Hero

yiw/. 14 o

27 TOV povov dytvvrjTOV

Kal

diStov

avapxov

cp.

virdpx&v Ty

dvfvofTjs

<j>va(t.

Cp. Philip. 9

20

33

fj.6vos

T>

civai

KpeirraiV TTCLVTUS

ai

vi. ii
f)

i ov o(VT(pov ovra Kal Tpirov

iroXXoarbv dXXa fiuvov dtSicas

P. 15-

2 avrov S^

IT/JO

Travrcui/

alwvwv ytvvrjffas

... utoi povoyfvrj \6yov Oeuv

25

iraarjs

irpuTOTOttov

a>aav

ajye\ov

rfjs

jj.ya\rj$

v. 1 6

TOV upo irdvTcav

(g

[alwv(av~\

avrov

yevvjjOfvra vibv fj.ovoytv^

\6yov 0tov Philad. 6 dfbv povoyevr)
Tars. 4
Kal <ro(piav Kal \6jov 6fov

ao<piav

Krlaeais

&ov\f]s aov

avrbs

KT.

7T.

irpOJTOT.

apx.itpta aov

\6yOS KOI

OtOS

Kttl

rd travra

fTToirjaev

Irjffovv

Stnyrn. 9
rov Trpcuro-

TTI (pvaei

TOV irarpbs

Otbv Kal XpiaTuv

TOKOV Kal p.6vov

20

5 Kvpiov (lacnXea
KpiTrjVVOfJ.o9(Tr]vdyj(\ov rov narpos
dpxitpea

V.

ftovoyfvij Otov,

ii

35

10 o

v. 7

ftovXrjcffi Kal

Cp.

ii.

2, vi.

24

&c.

3,

ovvdjjiti

^ovXrjafi

v-bvr)

irapayayuv,

naprjyayev

n
.

ndvras dvaarrjad 0(\r}^an. Cp.

27

40

6 Kvpiov

ira.0T]S

vorjrrjs

5 -yvwurj

Philip. 5 o TfdXai

Kal

7 Si avrov

auroG

45

ra irdvra

TTtiroirjKas Kal

TTJS TrpoarjKOvarjs irpovoias

6 Xa diots, cp. 19.

8t
TO.

vii.

25
Kal
5t"

01

TUV

ib.

n,

Pov\r]aei

Philad.

5,

fvaj/jrj

Smyrn. 8

ov Kal rd iravra tirolrjaas

o\ojv irpovois

ou o nar^ip

TWV

irdaav aladrjrrjv Kal

KaraaKfvdffas

vorjTTfV (pvffiv

iraTpos

(j.tv

vi.

TO.

Philad. 9

irdvTa irtiToiTjKev Kal

oXcuv irpovofi.

Cp.

ii.

44

The Syrian Rite

10

Oebs Kal iraTrjp TOV fiovoyevovs vlov

<5

vi.

aov
11 rd

Oebv Kal iraTepa TOV fj.ovoyevovs

Kal TTpojTOTOKOv
Kal rd

x f P ov &lp

Te

xxxvii

KOI

OTpaTids,

alwvds

ffepa(f>ifJi-7

Te

8vvdfj.eis

Trail.

Kal

irdffrjs

KTiffeus

^(rds dyyeXiKas} rdfts Kal TasTuv

dpxo.yye\<uv

Kal o~TpaTiu) ea\\ayds,

,

efovoias, dpxds Te Kal dpovovs, dpx-

Svvdpewv Te Kal KvptoTrjTcav

ayye\ovs Te xal dyye\ovs

Bpovcav Te Kal

18.

25

Te

aluvcav

eovffia>v

yvujjtri HOVT]

KaTaffKevdaas

KaTaOKevdaas

Philip. 5

Cp. on
19

els

dvdirav\av ...

els

dpxds

els

Cp. v. 12

divov KT\

els

Te

TOIV

fj.tya\eioTr]Tas

Xepovffelfji KOI ffepatptlp

17

Statyopds, 5

rrapa\\ayds,

rdy vt

10

15. 3, 16. i

rd ydp dffTpa Kal

dvOpwrrois

<pavo~iv

ei

P. 16.
i

Eph. 18

6 ffvffTrjffdnevos

o irpb aluvojv ycvvr/dels Kal

irdvTa

yvojfJLrj

TOV

TTOT/JOS

rd

o~vo~Tr/-

15

adpevos

4-7 wore fjtev

20 cnrcs ydp
KT\

TT?

Cp. on

rroTe oe
arj

ffofia

TToiHCCOMN

18. 8,

Magn. 5

13 77 0eia
fov debv

v. 7

ypa<pr)

TO)

TteTToir/Kas

avTov

$vxfjs dQavaTov

12

v. 7

prj

(f TOV

OVTOS TOV oe (K TWV Teaadpcuv

Kal SeSwKas avT<a *ard
riiv \Q*viKTiv

20

ovTa TOV dvQpcairov eK

fir)

(popcav twolrjo-e Sovs

Kal (TtuyuaTos ffKeSaffTov Tr}s pev eK

TOV

OVTOS

/IT)

ev

dffcufiaTov

Sid vvQuo tv

XpiffTcp

KT\

TToiHCCoiweN

23

pa prvpei \eyovTa

novoyeve?

o[jLO\oyovJiev

avTw

TT)V

Kal

rjfuv

$vxr)v

2 ^vxnv
dOavaTov

vi. 1 1

d\\ ov

5ia-

(pOapTrjv ws

Ta 2s

awpaTa d\\ dOdvaTov us \oytKr)v

Kal avTeovffiov Hero 4 TOV ydp

evffefieias Kal dffefieias SiaKpiffiv

TO

Aodfj.
trro<x

"

<l>?

av

ii.

31 vOfiov edwKas avTw eptyvTOV

9.

eK

TOUV Teaadpcav

Eph. 16

irds

avdpcurros

o TO SiaKpiveiv rrapd Oeov

el\rj<pujs

KT\

8e

v.

StaKptvei

57
2, Magn. 3, &c.
2 TOV vopov TOV vir epov TTJ

4i

30

TOVS

(K TUIV datfiuiv

evffffitts

30

o~(a/j.a

2,

v ^ 20

<pvaei

KaTa&\r)6evTa -ndaiv dvOpdunois

26

v6fj.ov

rd

TT^OS neTaXrjif/iv

KaTa(f>vTevo~as

vii.

31

TOIS

P. 17.
1

irdvTcav

fjitv

dvrjKas aura)

TTJI/

e^ovaiav

vii.

26

vi. 7

TTJV yevfftv drreiiras

5, vii.
Trjs evTO\rjs

40

2 (TOV A5d/x Trj yevffei TOV v\ov

TTJS var
7ra77\/ai ddavaaias e0T(pT)ffev). drreiTfeTv iv.

4 dfteXrjffavTa S

evTpemoas

dvOpdiirois

irpbs ueTa\ri\f/iv

Kal yev-

Trail.

3, vi.

28

10 TOV dpxeKa/cov o^ecas TOV 8id 45

XXXV111

Introduction

adjjKvov dirrjyopfvfjitvov Kapnov airarr)

otpfois KO.I o~v(*(3ov\iq

Srnyrn, 7 TOV dpxot. TiV(VfjLa.Tos TOV

TOV A8dfi Sid TTJS yvvaiKos TTJS

yvvaiKos

(XrjffavTa cp.
iv.

dirayoptvo}

20

ii.

1 1

irpos

oXiyov

iraXiyy(V(ffiav

12 farjv if

dvaffTdfffOJs itrrjyydXoj

15

A/3<\

15 16 ToO

Katv

3rjO

6,

Cp.

v. 7

vii.

T\

Katv

d8e\<poKT6vov

v. 7

3,

viii.

4, iv.

i.

avpPovXia
4, 21

Philip, ii,
\

ii

55

ii.

28

(fadea!

40, vi. 8

i,

25 i (TTrjyydXoj
TUV VfKpSlV

Cp.

44

i,

Smyrn.

22

ii.

ii.

46
2, vi.

12

vi.

Tjfjuv

TT)V dvdo~Tao~iv

Philip. II TOV dvOpUTTOKTOVOV KaiV

17 us ivayovs

v.

us ivayrjs

Philip. 3, 1

Philip. 7

v i- 3

22 enArAfOON To) KOCMOJ

31 TOV TroXvTXav

T<

20

6 KdpTfplKOS

32 TOV dpxcfdrcov

of T(\OS itrdyovTos

Kofffj.<u

Ant. 10 rbv TXrjTtKov

Id>0

See on

oipeus

Cp.

17. 4.

Iwf3

v. 7

14

l(JU@

vi.

2 TOV rca/fovpyov

0(plV

P. 18.
vi.

25

7 irapa(pd(ipdvTOJV 19. 12

8 TOV

(pVfflKOV VOflOV

TTJV KTifftv rroTf fjitv

avTopaTov vofu-

advTojv TTOTf Sf irX(iov

f)

8(i

v.

27

Cp.
i. 6

irpos ytveffiv Tr\T)6ovs

12

v.

3, vi.

12

lovddiKfj Trapatpeopd

19

i,

TT)V dt

Tifirj-

o&VTcav

22

irXeicv Oav-

Kai TTOTt p.(V

fJLOo-xoiroiri-

US iv

jvvTts

XfyovTfs Ta

TO OVK taaas
("

i), v. 7

35

4), iv. ii

ii npos 8oH6eiAN TOV (pvaucov TOV ypair-

vi.

TOV NOMON ^e^OOKAC

13

TTJV -noXvQtov n\dvrjv

vi.

At7U7rTtoi;s

prjact},

SfKairXriyat

(Tifj.(a-

Od\aaffav Sif\wv lffpai)\LTas

5t/3//3a(ras, Alyvrrriovs firiS

vi.

Magn. 5
8^

avTOfj.aTov

<popds

avvtOTdvai

OVTO.

5, vi. 24.

3, vi.

Cp.

27

(ii.

20

i (AeAcoKe NOMON
19
airXovv) efc
BoH6eiAN TOV tpvffiKov. Cp. on 18. 8

20

T7)s

iroXvOiov n\dvr]s

TTJV itoXvO.

15 TOUS

TOV

8f

1TOT6

fpTjf^Q}

3
vi.

23

4,

ijSr]

KTifftv

20

v.

15

paviav

2 (TOV AlyvTTTiovs 8cnairXr]ya>

TOV ipvdpdv QdXaaaav

ira.Tda.VTa,

SifXovTa

ets) Siaipto-fts vSaToav,

(TOV

Siayayovra avTovs iv ^iaca v8a.Tos

vSup tyXvicavas,
vScap

45

dvex ea Si

vaas, rpotprjv

tit

irtrpas dtcpoTOpov

ovpavov TO pawa.
depos oprvyo^rjTpav,

d;s) iirirov

avToiv

TOV

(Is

iv ntoiq}, (TOV TOVS

Kal

irri/3ov\ovs

Mtppav

TTJV

TTiKpdv

xxxix

The Syrian Rite

(TrvXOV TTVpOS TTjV VVKTO. ITpOS
fibv teal

arvXov

vfcftfXtjs

(f>OJTlff-

rbv I* irfrpas) aKpoTopov

rjufpas npbs

fls

vScap

rov arvXca

0d\irovs

ve<f)(\rjs

irXrjfffiovrjv,

Kal arvX(a irvpbs

aKid^ovra auTofs) Sid Od\iros dpeTpov

IOVTO.

Kal
<P<UT

(/cat

oSijyovvTa ) TOVS 5

OVK flSoras orrov iropevOSiatv, (rbv

ovpavov ftavvoSoT^ffavra aurofs Kal

fK 6a\dffffT)s KpeoSoTTjffavTd) oprvyoi (rov [sc. Moses]
ib. 3
tpvOpdv Qa.Xa.aaov SiriprjaoTO, Kal IO
:

fir/Tpav
T-^v
els

vdara tvdfv Kal

TO.

Tftxos

StaaTTjffavTa Kal

us

8t

evfffv
rjpds

(prjfj.ov

rov Xaov rjfqoxora Kal fivOioavra)

Kal rovs Alyvirriovs (Kal irdv-

&apau

ras rovi) nap

avrSjv (/^er* avrwv, 15

rbv y\VKavavra irrjyr)v auTofs) fierd
v\ov (/cat fK irtrpas} aKpor6fj.ov

(irpoayayovTa avrois uScwp)

f

(rov

ovpavov

Stifsuxri,

/JLavvoSorTjffavra

depos (KpfoSorriffavra, 20

avrois Kal) l

rbv arvXov nvpbs tv vvxrl

fls (pcariff-

fibv Kal oorjytav irapfxoftfvov avrots

arvXov

at)

rjfitpas} Sid

Hero 8 us

21 rbv Irjaovv ffrparrjybv dva8tias

(vf(f>f\rjs

rbv

cts

-f)Xiov

Mwvffrjs Itjffov TO)

aKiaapbv

tp\oyfiov

avrbv 25

fj.fr

P. 19.
7 b Kvpios

rbs bs
rS>

^/j.S>v

fls

Kal 6fbs Irjffovs 6 \pia-

irarpl

avrov

oid(popov

Kal

Kal

Ofai

Eph. 15

irdvra vnrjptTTjadiJievos aoi

orjfjiiovpyiav

fis

re

6 Kvpios fin&v Kal Ofbs

xpiaros

v.

20
TO)

virrjpfrovfjifvov

narpl

irpovoiav

(Is rrjv

Philad. 5

KardXXrjXov

avrov Kal 3

Ofcp

oXtav Srjfttovpyiav

ru>v

fis

Irjffovs

6 0fbv Xoyov

6 fifairrjs Ofov

dvdpuirojv tis re Srjuiovpyiav

Kal

voqrwv

KOI aiaOrjruiv Kal irpovotav irpoaQopov

Kal

KardXXrjXov

SrjfJLiovpybv

Xptarov

vi.

8ia<p6pov

Kriafcas

rbv avrbv

iroiqrrjv,

tva 35
Std
irpo-

VOTJTTjV
.

irpo([>T]TiKovs

ii.

55

Kal

15

}if \\6vTcav

otrov ovSfTTOj airoXXvaOai

rovs

fJLfrd

rbv vouov

8t

dyyfXwv
40

npO(pT)Ta>v

8 fj.(\\ovras oaov ovotnca dno\.\vaOai

vi. 18
5 fif\\ovras oaov

Trail.

ovSf-rrca OvrjffKfiv

ev avros yvwpr) art o Srjfuovp-

fbs

dv0puirov

avOfxairos

vi.

ii

rbv avrbv fv^OKrjaavra Kal

ii. 24
2 fvoo- 45

dvOpcanov ytvfffOai

Introduction

xl

yvvaift&s aiiTov

6 vonoQeTrjs virb vo/xou?,

rov

tfpfiov, 6

22

vi.

dvSpos Kal

iroir)TT)v

4 Kal fyevfro

o vo(*o6fTT]s

avros -nXrjpcaua VO/JLOV

Philad. 9
OVTOS fan ... TO itpfiov (cp. ii. 48
:

f 2)

12

ffV[j.(viffa.To

ii.

TOV iavTov Oebv Kal irarepa

v.

ii.

24

IO 20 6 Beds \6yos 6 dyanrjTos utos

20

ii.

With

5,

yvwfjiTi ajj

22

3, vi.

Philad. 9 o
cp.

6, vi. 30
5
19
2 TUV vlov TOV dfaiTTjTov rov Ofov

17

iii.

avTov

irfpl

Aa/3t5 Kal A/3paaji,

OVTOV npop-

UTT

19 3, 6
(K airtpnaTos Aavcld
ai
Kara TOS Tttpl avrov VTT

Mar.-Ign.

(K

irpotpTjTcias

Aftpadfji

Ttiiv

v.

Cp.

avrov irpoppr)6fioas

lovSa

(f>v\rjs

6eus

fj,ovoyi>r)s

o dyaTTTjTus [yl6f],

prjOfiyas

Trot/xTji/.

15.

6,

\6yov
21 Kara ray

on

napd TOV

(pcuvds

Rom.

xPv

Trpo<f>r)Twv

7
vi.

3 Irjaovs o xpivrbs 6 kl
TeiAAC (Heb. vii. 14)
2O 2 3 ytyovev iv

awv

jjirjTpq

irapQivov b 5iaw\dff-

ii

Trail,

iv

ytyovev

d\T)6ws

TrXdrrcav.

24 iaapKuOrj

oyAA AN A-

nrjrpa.

6m-

6 irdvras dvOpwirovs tv prjTpa

irdvTas TOVJ ycvvcjfjievovs

6 dcrapKos

7 o

Eph.

8iair\daattv

vi.

1 1

AOYOS odp^ (ytvfro,

iv awfiari, 6 (aTra^y) iv

(T

acufian, 6 dOdvaros iv Bvrjrcu awfj.an,

TI

25

6 axpovcus ffwrjOfis iv

XP

yfytv-

fai) iv (pOopa.

vi.

daapKos

26

Polyc. 3 (TOV dxpovov ) iv XP^ V V

VTJTCLl

iro\iTtvcrdfJLVOS offius

30

p.a\aKiav

arjfifid

Kal

iraaav voaov

fvOtfffjius,

avBpw-ncav
Kal

iraiStvffas

Kal

Magn.

TO)

Aaa)

TTOiTjaavn

ii

vi.

iroirjaas

Trail.

26 TTACAN NOCON
27

CHM?A

28

TA

12.

-navras

Tpt<pojv

28

viii. i

TepATA KT\

KAI

TOVS

XPVCOVTCLS

fj,a\aiciav

Kal

9(paTT(v<javTi

Kal

arj^fia

iir

dpapTias:

35

Kal ndcrav

iro\iT(Vffafji(vc[} oaicas

\aa>

rS>

dire\daas,

repara iv

ii

VOGOV Kal

-naaav

evepytcria

dvOpwnuv

dvcv

iro\iTevffd[*(vov

viii. i

iv

rtpara

Smyrn.

i,

10

Magn.

Philip. 5,

ii, Trail.

ii

Philip.

9 TOV

10 (both of our Lord)

Magn.

Tpt<povTa

irdvTas TOVS Tpotpfjs

Stoutvovs

40 29

eMTTITTA(X)N

31 TO

OlkrjfJM

T\

HAN
aov

iv.

(v. i

(ir\r)pojff(

32 KaropQuaas

iv.

v.

18

2
4).

Cp.

2, v. 7

v.

19

15, vii.

6, viii. i

31

P. 20.

aov rrapa-

vopov irpoSoaia

VTTU if/fv^cavvfJLo^v iovdaioav

Kaia^as 6

ij/fvSwv.

viii.

The Syrian Rite

v. 14

10

2 ToG

KaKiav voffrjaavTos

TT)V

vrroffrds

Kal

T(S

6 Kpirrjs

Kal KaraKpiOfh

TjffpOVt

irpoar)\d>0r]

direOavfv 6

TTJ

<pvo~ei

Trail.

Magn. 3

ipfvooiovoaiojv

5, 15

iovSaiwv

xpiCTOKTovcav

noi/Ttoi;

crcarrip

IL\aTOu

eiri

Kal

rjyffJiovos

Hpu-

Sov fiaaiXeas Kal aTavpbv vrro^ivavTi

Kal

dirad^s

TUV

II TO Trades viroaTavri Kal irpos 5

riav

KplOflS

5 avvtopiov Trapavofwv

vito

^(vSo ifpfTs. Trpoooaia v. 14

i KaKovoiav voaovaiv 27

Magn.

o-vyx cwP17 (Tt

ay

IJlXcLTQJ

aravpai

vi.

xli

Kal atroQavovTi

dBdvaTOS KOI

Trail. 10 vTrb

TT}
.

povos 6 KpiTTjs

Hi\aTov TOV

cKpiOrj

(Ta.(pr]

aTradrj

(pvffd

XrjQ&s
l

2 ovvt\6jprj-

24

ii.

TOV

iraOftv

fff

6
(T<i<p7]

10

KaTeKpiOrj

dircdavtv

Philip. 7

fjye-

o~Tavp>

TOV dvapxov TWOS avy- 15

Cp. ii.
XQjprjaavTOs OVK ex tinew.
IT

poar)\(uff6ai

59
6 iva

TrdOovs \vffr) Kal Oavarov (^

TOVTOVS

ovs napf-ytvfTO Kal

Si

ii.

24

pvarjTai OavaTov

prj^rj

TOV SmjSoXou Kal fivarjrai

TOVS dvBpojTTOVs (K TT)S diraTrjs avrov
TO. Sffffiid

Kal dveaTT] (K vfKpaiv rrj rpiry rjftfpq

Kal

TfffffapaKovra

rj^pSiv

Trail.

avvSia-

at dvfffTT) Sid

7jfj.fpwv

20

jrpbs

dv\rj<f>0T)

iii.

Kal

rjfJLfpSiv

fifTa

dvd-

TT)I/

aTaoiv TtOffapciKovTa

rjfAtpas irapa-

[Mivas TOIS aTroaToAots

err

19

18,

19

dvf\rj(f>0rj

TOV dTTOffTfi\avTa avTov 0tbv 30

fyfaiv avruv
6, vi. ii

i,

cp.

3os:

ii

Magn.
V

TT\7)~fds

viro/jifivavTOS.

Kal aTavpbv

01

rjfjids

16 35

Cp.Magn.n,Eph

Philad. 4 tls jdp dpTos Tofs irdaiv fdpiKpdt]

(of the Eucharist)

19 OpVITTOfltVOV

vii.

30 (evxa/xcTTOWTes)
^ovjj.fvoi)

4 av 6 dvfvSfrjs Oeos Kal (vdoKTjo ys

MAtyA

fuet-

30.

Kal iraTfpa

6 TON

TUV

TOV IlaTepa Kal (KaOiaev tK o(iu>v 25

auToG
viii. i
4 at dvto~Trj aid

v. 7

jJ/ittS

Tpiwv

TOIS diroo~T6\ois

\fras

TOV Ofov Kal iraTpbs O.VTOV

Si

vii.

Cp.

(ippvaaTo

KOI TfaffapaKovTa ^fitpas ovvSiaTpi-

irpbs

d>V

ii.35

aaKTcav ofapuv.

Tpiaiv

13

Kvpios) TTJS 8ov\(ias

vfjids

rptyas rofs paOrjTaTs dve\rj(pOT) et?

TOV? ovpavoiis Kal (KaOtaOrj tK 8et<jjv
ffov

2, v. 20
5
2 OTTOS TOWS viroKfipfvovs QavaTca

TO)N TTA0HMATCON

ITT"

vi.

V. i

20

i<p

Kal

ofs (vfpyfTrjfffv

40

dvfvotrjs

yap Qvatwv oeeTat 0eos)

.
v-ndpx&v Ty (pvfffi d\\d

fvSoKuv

7rt

(ou

(TT}S ftapTvpias

avTov)

Tats Ovffiais ai/Twv

TWV

Rom. 2 TWV

iraOr] fMTcav

eauToG

TraOr]-

45

Introduction

xlii

ii.

II dioi TOV xpiaTov o~ov ffvuvTai,

d(f>t

crews T(v6fjifvoi

at

Philad. 3

oarjs

rv

aloaviov

22

Smyrn. 13

yov

nvfvfiaTos

aiuviov Tuywaiv

aajTTjp ias

(Totyiffas irvfVfjaTos

Smyrn.6

fays aloaviov ov rtvtTai

VTTO TOV
Eph. 4

ayiov irXrjpwarjs

cro<f>ia0tVTes

P. 22.

T\

4 BAC I\ION lepAreyMA

10 30 irdays aladijTrjs

25

(ii.

25 di/eAAtJWS 23. 3

vi.

See on
See on

teal vorjrrjs (pvcrfus

31 drpciTTOVs d^f^iTTOvs dv(yK\r}TOVS

iii.

10),
i

19

15.

15

Philad. 4

Eph. ii
6

12. 18

P. 23. 1-6.
v. 7

3 aT(\fVTT)TOVS

p. 26.

IK

4 ttaOwo iojfj.tvojv

v.

diroKa.Xv tyov,

dr/pooy/iei/a

T<i

Ta \d-

20 13 TOUS veoreAffs

25

o ryirots

/)

rd

1 1

ii.

KaOocrioaffiv

7 TOVS

TOVS

TrovTa irpoaavaTT\ripojaov, TO. fyvcua-

p.va Kparvvov

14

Cp.

dyvoovrTas oi8do~K(T(,
OTrjpi^fTf,

TOVS

ev TOITOJ ov (of the

Holy

firicfTafitvovs

TTtir\av7)fj.tva

v.

fifftaicaffov

Cp.

TTfpiypa(p6fji(Vos

3 (TO
vi.

27

P.TI

Ghost)

28

Cp. Philip. 5 TOV

<pvaei

TTj

aTpflTTOV (of

<pvfftl

the Son)
25 30 \oytKais

Cp. Trail. 9 T&V

(pv

i at

56
(4)

There

is

daoj/j.dToav

firovpdvtai

<pvo~eojv

ii.

<pvff(is.

the same large use of Scripture, both in strings of quotations (see

12. 10-31
of course the usual formulae of quotation

esp. 6. 15-30: 9. 2-16

are not to be expected in prayers) and in series of examples (17. 15-18. 21),
18. ii
30 with the characteristic use of epithets and titles (17. 16, 23, 27, 31
20. 4
27. i), as well as a great deal of scriptural language worked into the
:

The

text.

some

quotations which occur elsewhere are noticed in the parallels above

them are

of

noticeable, p. 5. 22

12. 19,

28

18. ii

19.

27

21. 6.

(5)

Most of the theological characteristics reappear o HOVQS dXrjOivbs 0t6s 5. 15

and as in the
35 TWV oXcav Kvptos 5. 17, SeanoTa TUIV
9. 2 (not Ofbs TUV oXcav
rest of vii and viii, except viii. 47 epil., o 67rt irdvTuv Of 6s is not used): Ofbs uovo:

oX<av

28

ytvrjs 6.

Ofbs \6yos 15. 4:

Son

19.

20

npcoToTOKos

-rrdarjs

KTiafcas 15. 4:

19.

21

put emphatically 19. 7 sq. as in v. 20

5, cp. 19. 16
and the operation of the Father through the Son is strongly marked 5. 18
16. 28 (cp. iv. 13, v. 7
15. 2, 7-11
i, &c.)
15, vi.
40 7. 17 9. 4 12. ii
and o Ofbs teal TTOTT)/) TOV xPlffT v ar
the like are common, 5. 16: 15. 10
the

of the

service

is

"d

19. 8,

18

25.

29

and

irais is

used of the Son 25. 30

27. 10, cp.

viii.

47

epil.

while the liturgy shares with the Epistles the common use of dyfvvrjTos of the
Father (5. 15 14. 27, 32), and of Otos absolutely of the Son (9. 17
13. 2
19. 7,
:

The Syrian Rite

xliii

Our Lord s highpriesthood 15. 5: 19. 17. O irapa.K\r]TOS of the

18: 24. 7).
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
is twice alluded to (in vi. 26
is not mentioned in 19. 15-25, where the oap
of
tyvxn*
i, where alone in i-vi the compiler s heresy appears, the meaning
/rai aajftaros might escape notice were it not made quite explicit in pseudo:

<

There is an implicit antignostic polemic in 12. 11-13: 14. 29-15. i

Ignatius).
26.29-27. 2: creation and providence are characteristically combined in 15. 7-9: 10
baptism into the death of our Lord occurs only in the deacon s
19. 8 sq.
and
suffrage 7. 6, where however it may be an addition of the compiler s
:

naturally the sabbath

in the

thanksgiving in

is

not dwelt upon (but

vii.

it

is

emphatically commemorated

36).

thanksgiving in vii. 33 sqq. be compared in detail with the prayers of 15

the liturgy the impression will be confirmed that both are by the same hand
If the

hand of the compiler. It will have been noticed that there seem
no important parallels between the commemoration of creation (15.
15-16. 17, and vii. 33 sqq.) and the compiler s work elsewhere. This is accounted
for by the absence of occasion for such description elsewhere, while here no 20
doubt it corresponds to and is occasioned by the practice of the church.

and

this the

to be

We

conclude therefore that the Clementine Liturgy is con

scheme and includes the Antiochene

structed on the Antiochene

diakonika,

Apostolic

worked over and expanded by the compiler of the

who is also the pseudo- Ignatius, and

Constitutions,

which, whatever sources they

include, are very largely the work of the same compiler.

filled

It will

in

with

be seen

prayers

that,

according to this analysis, the compiler in

25

may

filling in

the

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 ius liturgicum.
Other analyses of sources have been proposed,
but mostly without regard to the literary affinities of the liturgy with A. C. and
pseudo-Ignatius on the one hand and with S. Chrysostom s quotations on the
other.
They are based mainly on certain inconsistencies, real or apparent, in
traditional

Dr. Probst in Liturgie d. drei ersten christlichen Jahrhunderte Tubing. 35

1870, pp. 276 sqq. notices (a) the inconsistency between 13. 26-30 referring to
the kiss of peace, and the preceding paragraph 5-21 in which he finds signs of

the text.

a later origin

(/3)

the rubric 23. 13 and the following litany as to which he

asserts that Krjpvaairca cannot apply to the recitation of the litany, while a litany
in this position is otherwise unattested in early writers.

Accordingly he con- 40

eludes that two documents have been combined, the line of division running
between 23. 13 and 14, and that 13. 5-21 is an insertion in the first document

due

to the editor.

Bruckner

in Theol. Studien u. Kritiken 1883, pp. 1-32 notices

Introduction

xliv

between 13. 26sqq. and pp. 3-9, which it seems to repeat,

the repetition of the intercession, pp. 21-23 9~ I2 (7) some inconsistencies
of terminology. He concludes that the editor had before him two complete
(a) the inconsistency

()8)

>

but divergent liturgies, which he selected and combined,

3.

3-13. 23 and 23. 13-27.

to the other.
Kleinert in the same
5 14 belonging to one document, 13. 16-23.
no. of Theol. Stud. u. Krit. pp. 33 -52 contends for three documents, (a) a rubrical

scheme reproduced by the Egyptian document Append. A i, which is prior to

A. C., () an 7rter/f07roy-document, the source of all the prayers rubricated with
(iriffKonos, (7) an dpxiepfvs- document from which are derived the prayers rubri10 cated with dpxifptvs and he finds differences of character between the two
:

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

latter.

rubricated with dpxitptvs

grounding his view on the inconsistencies and on the

15 theological character of the dpxif pels-passages with their implied anti-valentinian

These theories could not be adequately discussed apart from liturgical

considerations, for which this is not the place. It is sufficient to say here (i)
the most serious difficulty is that of the relation of 13. 25-32 to the preceding
polemic.

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
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

25 editor

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
is some trace of such inconsistency in S. Chrysostom s allusions to his

30 there

own rite: see p. 473. 20-23 and note. (2) Inconsistencies of terminology can
be explained (a) the figurative fvvovxoi n. 3 is as natural in a prayer as daKijrai
25. 3 is in a rubric, (/3) the same explanation is applicable to x fl fj a ^fjl(l 01 22 J 9
:

compared with wtpyovpevoi 5. 31, &c., and besides x A aC^A is .characteristic

35 of the compiler (see above), whereas evtp-f. occurs only in diakonika, (7) virrjpeaia
10. 28, as abstract and appropriate with Siatcovia, as comp. with vTroSiaKovos 22. i
&c., has already been noticed, and again virrjp. occurs only in diakonika, (5)
dpxifpfvs 12. 9 and 14. 9-24 as comp. with k-niaKoiros elsewhere may be only an
accidental variation (cp. ii. 57, where iman., ifpii/s and dpxifp. are used indiscriminas

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

40 ately), while dpxttp.

in

immediate connexion with what

we have

seen reason to believe

is

mainty

the compiler s work, except in 14. 12-20, where he has almost certainly inserted
of Can. Hippol. and the
4^ it, for it does not occur in the corresponding passage

The Syrian Rite

sahidic

(p.

xlv

463. 16 sqq.), while the ethiop. has episkopos.

difference in the character of the prayers

The

(3)

internal

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
is

the antignostic polemic is a marked characteristic of the compiler of A, C. (4) 5

Dr. Probst is wrong as to facts KTjpvffaeroj 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
62. 8 sqq.
Thus the grounds for
97. 7 sqq.
138, 19 sqq.
cp- P- 533- 3, 57
;

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

point of date or of geographical range can be claimed for

the Clementine Liturgy larger than that of the Syrian rite
in

generally, as represented e. g. by S. Chrysostom s Antiochene

writings, and that its main value lies in its filling out in detail

15

derived from the Syrian writers of the fourth

as to origins it presents precisely the same
while
century;
problems as do the indications of those writers as a pheno
menon to be accounted for it is simply co-ordinate with 20
the outline

Appendix C.
Its claim to a larger significance must be established, if at all, on other con
siderations than those hitherto dealt with
but such other considerations do
:

not belong to this place. The most elaborate work on the subject is Probst
op. cit., which is an attempt to show that it approximately represents the liturgy 25
or at least the anaphora of the whole church throughout the antenicene period.

See the summary

in Bickell

Messe

u.

Pascha Mainz 1872, pp. 29 sqq.

The

writer in the Church Quarterly Review, 27, pp. 41-47, contends for the early
date of the d/jx f^fi y-document. At this point two remarks may be made on

both of these essays

A.

to

C. generally

first,

and

that both ignore the literary relation of the liturgy

to the pseudo-Ignatian epistles,

whereas

30

this relation

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
puts at least

several ideas, as they certainly illustrate them, prove nothing as to the antiquity 35
of the prayers in which they are combined. Dr. Bickell op. cit., in his attempt
to find the origin of the Christian

Dr. Probst

anaphora

conclusions as established

or unsatisfactory

The Clementine

in the

Jewish paschal

but his argument

is

ritual,

assumes

equally satisfactory

apart from this assumption.

liturgy is mentioned, perhaps

by Leontius of Byzantium 40

19 (Migne P. G. Ixxxvi 1368 c) under the title

rSiv diroaTuXcov avatyopa, and in [S. Proclus] de traditione divinae missae
77
(ib. Ixv.
849 B), of uncertain date. After Nicetas Pectoratus c. Latinos (ib. cxx. 1017 CD,
^fl.

531) in c.Eutych.

et

Nestor,

iii.

xlvi

Introduction

10190, IO2OD)

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
et

corpore

sanguine Domini (Migne P. G. Ixxxv. 514 D) and in the fifteenth cent, probably
5 from Nicolas by Mark of Ephesus de corp. et sang. Dom. (tb. clx. 1080 B) and
Bessarion de sacramento Eucharistiae (tb. clxi. 500 D, 514 CD, 517 D). The frag

= p. 20. 13-21. 8 below) in Bodl. Misc. graec. 134 f. 251 b and Paris Suppl.
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
ment

graec.

10 tained in both these mss.

liturgy apart from A. C. was printed in H 6da \eirovpyia
Mdpvou Paris 1583, pp. 71 sqq. (no doubt from ed. 1563) in Daniel
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
Neale The Liturgies of S. Mark &c. Lond. 1859 (Neale and Littledale,
15 version
1868 &c.) an English, and Probst Lit. d. drei ersten christlichen Jahrhunderte

The Clementine

rov ayiov
Cod. lit.

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. Pair. Apostol. Amstelod.
1696 (Clericus-Coteler., Antw. 1698, pp. 392-406), Drey Neue Untersuch. fiber d.
it. Kan. d. Apostel Tubing. 1832, pp.
106-112, Daniel u.
notes below the text pp. 48-79.

20 Konstit.

s.

pp. 42-48 and

The order of the Liturgy in the second book.

Of the two chapters, 57 sq., given below, the greater part
2-1 1 and of 58 belongs to the Didaskalia, and has only
of 57
been worked over and slightly modified by the compiler while
~
57
5 sch I2 I
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
2.

25

^>

service, pp. 29. 25-30. 41, except a part of the rubrics p. 30.
30 i-i2, is the interpolator

s.

In the rubrication 28. 1-29. 22 the principal modifications are in the following
28. 1-12 derived from Didask. 12 and in your assemblies in the holy

passages

churches assemble with all becoming decencies

carefully.

And

in

reverence

35 the east side of the house

and

for the presbyters

and

let

appoint places for the brethren

there be

a place

set

apart on

of the bishop be set in the midst of

them and let the presbyters sit with him. And again on the second east side of
the house let the lay men sit, for so it is required that on the east side of the house
:

let

the throne

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

40 ship and
i.

The Syrian Rite

stand outside at the door and

ye

let

him

them minister together

offer let

xlvii

them that enter : and afterwards when

:
29. 8 from if he is not willing

observe

in the church

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 (i) p. 30. i-io is derived from Didask. 12 that when ye 5
stand up to pray the leaders may stand in front, and behind them the lay men
to offer at least let

and then again the women. For it is required that ye pray towards the east, as ye
know it is written O sing praises unto God who rideth on the heaven of heavens in
the east. But of the deacons let one of them stand continually by the offerings
of the eucharist. (2) The rest is independent of Didask. except in so far as 10
points are alluded

certain

to

elsewhere:

ii.

2 sq.=Didask.

39

10

(the

bracketed words belong to Didask?) (us TOVS WVIKOVS orrurav O&caffi ptravotiv Kal
? (KK^rjaiav irpoaSfXofJifOa OTTQJS TOV
iiriffTpffpeii/
TTJS TT\dv7]s
\6yov O.KOVOJGIV, ov
i

fj.T)v

Koivowovfiev avToTs axpi T^V ff(ppayiSa

rots [sc. penitents] fifXP 15 ov

TOV \6yov aKovovTfs

OITOJS

AtTai/0

firj

OVTUS Kal rots TOIOV-

Aa/3<W? Tf\(ia>OuiffiV

aj Kap-nuv (TriOfigajaiv)

TcAetcws dpSrjv

a.TToA.aji

Tat,

(flafpxtffOai 15

firiTp6Trofj,fv

o\ tv Trj

KOivoivfiTcacfav

fj.r)

egcpxtoOaxrav*) ^fra Tr/v dvayvcuaiv TOV VQ/J.OV

.vat

T>V

u pcxprjTcav KCU TOV

Sid TOV fitvai tTri@e\TiQjOw<ri T^V dvaffTpo^v TOV fiiov ffirovSdray avvdtts ditavTqv 6<rTj/j.fpai Kal (TT) Sfrjffft) <rxohdfiv : 54
i =
(Sid TOVTO
eiriaKoiroi) [sc. in order that your offerings and your prayers 20
(OTTCUS)

ovTts

irtpl

Didask.

may be
Kal

11

S>

accepted]

fj,(\\6vTcav

Kal TT)V

TT)I/ i[>a\nuSlav

(fj,Ta tyrj\rjs

(jxai/TJs

(irl

(vfj.u.

ra?y

v tls irpoatv\riv diravTqv), peTa, rrjv dvdyvtucrtv

ypa<pais

8i8aaKa\iav (6 SiaKovos^) larws n\rjaiov

pri ris (v viroKpifffi, (iva tdv

\fyeTOJ Mr} TIS /card rtfos),

(v Tialv dvri\oyia ) trvvftS-fjaei KpovffdfVTfs (Sajduai) TOV

TOIS

(3)

d8<\<pois}.

fiction 29.

30-36

characteristic

virrjptTtiadat dpxifptvs

work elsewhere,
i

above

@a<n\t<vs

30.

-7-775

30.

30

vtrrjpfTOVfifvoi

I TT)V dvTiTvirov

the

6, 17,

d/jLvrjTos

vo/j,fjs ii.

17 SoXtcas us KT\ v. 14

ffufian vi.

Qeov

hand

(/cat

5ia\\a-ya><ri

the apostolic 25

TrapaKa\tiv CTV^WVOJS dOfTfiv diro^d\\f t v

KvpiaKos

dpxaias

the use of Scripture 29. 38: 30.

Thus

words

(= bishop)

30. 6

see above on 17. 4:

dis

There are marks of the compiler

41

^erd

passages parallel with his

33. 7 dOfTrjaas

dire0\.r)0r]

Tars. 9
30. 14, ii. 54
86\iov (ftiXrjfjia.
30. 38 30
:

<f>6@ov

5 [Sovs TO]
TOV @aat\fiov aufMTOS

evxapiffTiav

25 sqq.

body of rubrics

relating to the ordering of the

derived
from the Didaskalia and
substantially
the liturgical
belongs to the first half of the third century
order is the compiler s and is of the latter half of the fourth

congregation

is

35

century.

The corresponding arabic and ethiopic is in cap. 10 of the respective Didaskaliae: see ms. Bodl. Hungtingt. 31 ff. 88 b sqq.
Platt The ethiopic didaskalia,
:

pp. 93-98 (eth.

and eng.).

40

Introduction

xlviii

THE GREEK LITURGIES

B.

The Liturgy of S. James

i.

The Printed

i.

Text.

AEITOTPriAI TON ATIflN IIATEPflN

/xf-yaXou,

laKco/Sov rot) aTTOoroXou KOI

TOV

xP

v<ro(TT

aSeX-

Parisiis ap.

ov

Morelium 1560.

Guil.

is

TOV

BncrtXeiou

5 (J)o6eov,

iwdvvov

The origin
unknown.

Paris 1624

of this text of S. James,

It is

reproduced

in

which has become the

Fronto Ducaeus

textus receptus,

Bibliolh. vet.

patrum

t.

ii,

H 0EIA AEITOTPFIA TOY AFIOT lAKflBOT TOT ADO5TOAOTEN TH 2AAAKATH Venetiis 1645:
Acw
rr, itpa TUV

in

10 \KTfQi\roi irapa.
w<opiSt.
A. Assemani Cod.
in J. A. Fabricius Cod. apocr. N. T. p. iii, Hamb. 1719: J.
The greek liturgy of S. James
W.
univ.
t. v, Romae 1752;
Trollope
eccl.
liturg.
</>i

&c. Edinb. 1848: J. M. Neale Tetmlogia liturgica Lond. 1849, The liturgy of
H. A. Daniel Cod. lit. eccl. univ in epit. redactus t. iv, Lips.
S. James Lond. 1858
Lond. 1858. Also [Bp. Rattray]
15 1853: Neale and Littledale The greek liturgies
The ancient liturgy of the church of Jerusalem, being the liturgy of St. James freed
with an cnglish translation, notes 1744: Bunsen Analecta
from all later additions
to the
antenicaena iii, Lond. 1854 (the anaphora omitting all that is not common
:

20

syriac with the greek).

issued in
Latin collection generally corresponding to the greek above was
the same year Liturgiae sive missae ss. patrum lacobi apostoli etfratris Domini,

Basilii

magni

Leone Thusco

codice latinae tralationis, loannis

e vetusto
.

Parisiis ap.

Guil.

Chrysostomi interprcte

Morelium 1560, Antwerpiae ex

officina

and again Antwerpiae in aedibus loannis Stelsii

Paris
James was reproduced in Biblioth. ss. patrum

Christophori Plantini 1560,

The version of

25 1562.

I575
vet.

p aris

I5 8 9

patr. Paris 1624

t.

t.

S.

Magna biblioth. vet. pair. Colon. 1618 t.

Maxima biblioth. vet. pair. Lugdun. 1677 t.

vi

ii

Biblioth.

Fabricius

the principal
and Assemani u. s. English translations in T. Brett A collection of
M.S.: Neale History of the holy eastern church:
liturgies Lond. 1720: Rattray
Neale and Littledale The liturgies
30 introd. Lond. 1850 pp. 531-701 (anaphora):
transl. with introd. and appendices Lond. 1868 &c. (ist
of SS. Mark, James
German in
Antenicene Christian library xxiv, Edinb. 1872.
ed. by Neale 1859)
.

Probst Liturgie

d. drei ersten

chrisMctienJahrhunderteTubingen 1870, pp. 295-318.

A. Assemani Codex Liturgicus ccclesiae universae, t. v,

Romae 1752, pp. 68-99, eadem missa S. Jacobi ex antique
J.

35

mss. messanensi quod

On

this text see

nondum lucem

aspexit.

below under ms. A. Neale Introd.

p.

325

calls

it

the Sicilian

liturgy.

C. A.
4 o authorities

Swainson The Greek Liturgies

chiefly

pp. 214-332,

where

Cambridge

1884,

from original
S. James is

mss. (Messanensis, Rossanensis, Paris Graec.

printed from four

The Syrian Rite

xlix

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

margin.

On

It is unfortunate that so important an

the mss. see below A, B, F, D.
addition to materials is marred for purposes of the criticism of the text by

inexactness of collation, and for purposes of comparison by a

rearrangement of the paragraphs in the several columns.

Dionysios Latas archbp. of Zante H

C

tv86ov drroaroXov

laKoo/3ov TOV

(roXv/icoy e/cSo^eicra fjLfra

For

this

edition,

the

dfieXipodeov

8iaTciea>s

KOI

perplexing 5

a Xeiroupy/a

7rpa>rou

Ifpap^ov

rot) d-yi ou
TU>V

lepo-

Zante 1886.

KOI cnyflfKOO eav

purpose of which was to eliminate the byzantine 10

and to reorganize the rubrication, the late

accretions in the current Zante text

archbishop consulted some mss. in western libraries as well as those in Zante

and made use of the printed textus receptus but its aim was practical, to supply
a book for use in the celebration of the liturgy traditional in Zante on S. James
:

Accordingly

day.

and

it

is

of

little

its value lies in its representation of the reformed Zante use, 15

value for the reconstruction of the text or for the history

of the rite or even of the traditional Zante use

In general character

rewritten the rubrics.

it

the editor appears to have

corresponds with the textus

rectptus.
ii.

Manuscripts.
A. MESSINA, Library of the University. Graec. 177. Two
pieces of a parchment roll of the end of the tenth or the

20

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
Printed in Assemani pp. 68-99 (with
and part of the verso.

25

only the cues of the prayers already given in the receptus),

Daniel iv pp. 88-133 (from Assemani), Swainson pp. 224-328
(first

col.

complete, from a

new

collation).

On

the ms. see Assemani pp. xxxviii-xlix, Swainson p. xviii.

further mutilated since Monaldini copied it for Assemani in 1749.

It

has become 50
Its text

now

corresponds to pp. 34. 21 6-39. 12 a, 45. 10 a to the end of the text below.
Its most substantial difference from the text below is a long series of com

memorations
patriarchs
in the

after 57.

7.

Its

date

is

approximately fixed by the names of the

commemorated, which indicate 983 (Swainson

Messina

catal. gives 1012).

Its

p. 301: but Matrangas 35

source ought to be fixed by the name of

Eneas the apostolic and first of the bishops p. 294, and Lydda (Acts ix. 33)
but Zenas one of the seventy is traditionally the first bishop of
itself
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

suggests

Sinai, p. 296, perhaps indicates

Pharan, the original see-town of Sinai, as its source.

Introduction

Vat. gr. 1970 olim Basilianus

thirteenth
Parchment,
century, containing
cryptoferratensis
S. Chrysostom, Presanct., S. Peter, S. Mark and S. James.

B.

Biblioth. Vaticana.

ROME,

ix.

James is printed in Swainson pp. 214-330 (second col.) ;

notes of variants in latin in Assemani pp. 400-408, and thence
S.

in Daniel iv, pp. 88-133.

On the ms. see Batiffol L abbaye de Rossano Paris 1891, pp. 51, 75, 84
Assemani p. 398 sq.; Renaudot i. p. 116 (ed. 1847); Swainson pp. xv sqq.
Its text is of the same type as A.
Among the living it commemorates our
;

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
No bishop is commemorated it therefore
be of the eleventh century.

10 patriarch

probably belongs to Jerusalem.

15

C. ROME, Biblioth. Barberina. If5.vi.io. Paper, sixteenth

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

20 in genealogy.

D. PARIS, Biblioth. Nationale.

fifteenth

century, containing S.

S.

is

James
On the ms.

printed in

Suppl. grace. 476.

James

f.

i,

S. Peter

Paper,
f.

35

v.

Swainson pp. 215-332

(fourth col.).
sommaire des mss. grecs de la Bibl. Nat. iii.
Swainson p. xxv. Its text is of the same general type as
25 Paris 1888, p. 267
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
see

Omont

Inventaire

twelfth century, and belongs to Palestine.

E.CAIRO, Library of the 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

in particular.

It

contains no indication of date or provenance.

F. PARIS, Biblioth. Nationale. Graec. 2509. Paper, fifteenth

century, containing inter alia S. James f. 194, S. Basil f. 210 v,
40 S.
in

Chrysostom f. 231 and Presanct. f. 237. S. James

Swainson pp. 215-332 (third col.) and below.

is

printed

The Syrian Rite

On

Omont

the ms. see

Inventaire

p. 274,

ii.

Swainson

li

Its text differs

p. xxv.

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

and such data as

itself,

supplies suggest the beginning of the twelfth 5

it

John the patriarch (34. 20, 36. 31) may be John IX of Constantinople,
1111-1134; Theodulos the archbishop (34. 22) Theodulos of Thessalonica who
was archbishop under Alexios Komnenos and died before 1134; the &aai\cis
(55- J 3) John II Komnenos and Irene 1118-43, and the QaaiXiaaa Irene widow
century.

of Alexios.

10

be so, the text belongs to the province of Thessalonica.

If this

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.

f.
58, S. Chrysostom f. 89, and a collection of various
on the mass. Unpublished.
ms. see Omont Inventaire iii. p. 246, Swainson pp. xxxiii sq. Its text

19, S. Basil

tracts &c.

On
is

the

15

approximately that of the receptus, but Dr. Swainson is wrong in concluding

it is the copy from which the editio princeps was printed.
This it certainly

that
is

not: notably it does not contain the curious lections-rubric of the receptus
is there any reason for supposing, with Swainson, that it is derived from F. 20
contains nothing to indicate its source or the date of its exemplar.
-.

Nor
It

H. OXFORD, Bodleian Library.

sixteenth century,

la. fo.,

also written

MisceL grace. 134.

Paper,

by Const. Palaeocappa, and

apparently, from the frequent occurrence of the english royal

arms, for Henry VIII.
theological catena including S. James,

The

25

Unpublished.

240.

f.

text

of the

is

same type as

but not identical with

it.

It

has no

indication of date or origin.

In Cambridge Ff. iv. 2, ff. 294-7,

and in Paris Suppl. graec. 143, ff. 91-94, both

written by Palaeocappa, are fragments, of which the former ( = pp. 51. 6-54. 21 3
the latter ( = pp. 51. 6-54. 16) differs from
below) gives a text closely akin to

both

and H.

ms. from ZANTE in the possession of the editor. Paper,

J.
seventeenth century, probably written in Zante, and evidently
used in the celebration of the liturgy
small additions and
:

corrections in the margin by a second hand.

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

This rubric

naXaids
TO.

Tf

avTOti

is

as follows

SiaOrjKrjs KCLI

TTO.OT] KO.I

77

T&V

veitptav

So^rjs

(Tra avayivwffKfTai SiegoSiKajTara

KO.I a-noSdKVVTai 77 TOV viov TOV

Tiapovaia

TO.

if pa

QOV

\uyia

rrjs

evavQpuTrrjais

TOVS ovpavovs avodos tcai -naXiv 77 SfVTtpa

Kal TOVTO fivfTai K0.6 (KaaTTjv kv TT) Ifpa
at Otiq

avaoraais,
1

(j.(Ta

npo<f)T)T<Jji

characteristics of

77

els

tfpovpyiq.

35

Introduction

lii

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

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

knowledge of
L.

its

date.

CHALKI, Library of the Theological School.

Paper,

eighteenth or nineteenth century.

10

This ms. has probably perished in the earthquake of 1894 which destroyed
A slight inspection led to the conclusion that it was

the Chalki School.

probably a copy of the printed textus receptus.

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

it

The

J5

mss. obviously fall into three groups A-E, F, G-L, the

and there is some reason
being akin to the receptus

last

to

that

grouping corresponds to geographical

being eastern (Patriarchate of Jerusalem),
western (Zante), and F intermediate (Thessalonica). This
has been chosen for the present volume as being

suppose

distribution,

G-L
jo last

this

A-E

intermediate in character.

Besides these mss. of the whole liturgy there are two con
taining only the diakonika
M. SINAI, Library of
:

the

Monastery of S. Katharine.
A deacon s libellus

Grace. 1040.
Paper, fourteenth century.
diakonika of S. James, the
the
containing

Presanctified

of

Chrysostom and the Presanctified of S. Basil.

The diptychs of S. James are given below in Appendix H,
S. James,

S.

p. 501.

30

the ms. see Gardthausen Catal. cod. graec. sinait. Oxon. 1886, p. 219. 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

On

text belongs to the

prayers.

and
35

that

N.

The names commemorated

its

provenance

A ZANTE

written

in

1860.

is

ms. in the possession of the editor. Paper,

Diakonika of S. James with cues of the

priest s prayers, &c.

The

text

is

that of J.

indicate that the text belongs to about 1166,

Sinai (p. 501 below).

The Syrian Rite

liii

History, &c.

in.

B-D

In Appendices

(1)

is

collected

some evidence of

writers from the fourth to the eighth century.

This evidence
no doubt be indefinitely extended, especially from the

could

acts of Syrian saints.

On

S. Cyril see Touttee s notes in the Benedictine edition, Paris 1720,

Venice

1763. A great deal of evidence was collected from the writings of S. Chrysostom
by Claude de Sainctes in Litt. sive 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 TO

was

by Dr. Probst

collected

and again

in

an

article \nZeitschr.f. katholischen Theologie 1883,

in Liturgie d. vierten

u.

Jahrhunderts
To the former of these I

deren

Reform Miinster

i.

W.

am much indebted, though it is

1893, pp. 156 sqq.
characteristic of Dr. Probst to be fanciful and forced in his interpretations and
to see allusions to the liturgy where it is difficult to find them.
Cp. Grancolas 15
Les ancicnnes liturgies Paris 1704, pp. 134-49 Montfaucon Opp. S. Chrys. xiii,
:

Paris 1738, pp. 180-4.

(2)

In Appendix

This

is

is

the liturgy from the Dionysian writings

provisionally assigned to the Syrian rite, and

given.
well represent an outlying type intermediate between the 20
Syrian and the Persian. But both the origin of the Dionysian

it

may

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
of the west Lond. 1891, pp. 152 sq., where they are assigned to 25
Edessa or its district and to the date 480-520, a conclusion with which the
religious thought

liturgical data are

biography

i.

p.

847

very consistent. Bp. J. Wordsworth in the Diet, of Christian

is undecided between Syria and Egypt
but there is nothing
:

Egyptian in the liturgy.

(3)

Data

for the later

history of S.

James are few and

30

scattered.
earliest mention of the liturgy by name to which a date can be assigned
Can. 32 of the Council in Trullo A. D. 692 (Bruns Canones i. p. 47). The
Barberini MS. iii. 55 (8th cent, fin.) p. 518 gives an (v\^ \fjon(i>T) kv rw SIUKOVIKW

The

is

in

fj.era

TT)I>

Ofiav \firovpjlav TOV a-yiov laicwfiov.

divinae missae

(Migne P. G.

Ixv. 849)

The

and the

tract of S. Proclus de traditione 35

tract in ms. Paris Graec.

2500

207 v (partly published in Pitra Spicileg. solesm. iv. p. 442) attributed to

S. John the Faster (t595), both telling the same story of S. Basil s abridge

f.

ment of

and the letter

James, are unauthentic and of uncertain date
ad derunt Ravennat. quoted by Bona R.L. i. 12 cannot be 40
Evidence of the narrow range of the use of S. James at the end of

S.

of Charles the Bald

verified.

Introduction

liv

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

(Migue P. G. cxxxvii. 621 B) and responsa ad Marcum i (ib. cxxxviii. 953)
but it was and continued to be known and quoted see Isaac Armen. Invectiva
:

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

de sacratn. Eucharistiae (Migne P. G. clxi. 500 D, 504 A, 514 c, 515 A). Cp. Leo
Allatius 2i ^A"KTa Colon. Agrip. 1653, pp. 176 sqq. For its use in the jurisdiction

Rome in the eighth or ninth century see the diptych of Flavius Clementinus
the Liverpool collection of ivories (Pulszky Catal. ofFtjervdry ivories Liverpool

of
in

1856, pp. 40-43: Maskell Ivories Lond. 1875, p. 38: the diptych commemorates
10 P. Hadrian I or II). For other traces of it in the west see the prayers derived

from it in French German and Italian ordines in Martene de ant. eccl. ritibus i,
Antw. 1736: viz. Domine deus noster qui suscepisti c. 525 (S. Denys, ninth cent.},
532 (Troyes, tenth cent.), 538 (Moissac, tenth cent.) from O 6tos 6 irpoa8fdp.tvo<i
p. 32 below: Domine deus omnipotens c. 494 (Salzburg?), 519 (S. Denys), 530
j

Omn. semp. deus qui es in satictis

(Troyes) from O Oeos 6 TravTOKparup p. 33
and Omn. semp. deus qui es repletus c. 525 (S. Denys) from 2oi TO) Trcn\r)poj^,tv(v
Dominator et vivificator c. 523 (S. Denys) from AeairoTa faoiroie p. 40
p. 36
:

Domine deus qui es omnium dominator

Qui es omnium deus c. 425 (Subiaco,
20 twelfth cent.) from
(4)

No

425 (Remiremont, twelfth cent.) and

A. D. 1075),

540 (Moissac), 551 (Reims,

irdvrow 0(6s p. 43.

ancient

writers see Brett

c.

commentary

collection

is

known.

Among modern

of the principal liturgies Lond. 1720,

Lebrun Explication litte rale historique et dogmatique

pp. 272-90
.
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.

Analecta antenicaena

Among

iii.

the earlier of the

lit.

iv.

Lips. 1853, pp. 80-7

Bunsen

Lond. 1854, pp. 27-37.

modern writers the

authenticity of this liturgy was

De Sainctes in Liturgiae

30 much disputed, largely in view of its dogmatic use e. g.

sive missae patrum Antv. 1560, f. 12 sq., Leo Allatius
:

2t5ju//t/fra

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\\\\. Venet. 1767^.29) defend the greek tradition of apostolic authorship;
35 Natalis Alexander Hist. eccl. saec. i, xii.
3, S. Basnage Annal. polit. eccles. i.

Roterd. 1706, an. 58

c.

xv. p. 695,

Le Nourry Apparat. ad
Lebrun u. s. impugn it. The

p. 147,

John Lightfoot Opp. posthuma Franeq. 1699,

max. patr. i, Paiis 1703, cc. 24-30, and

biblioth.

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

The Presanctified Liturgy of S. James.

2.

The

diakonika of this

in

Iv

rite,

hitherto

unknown, are given below

The

from the Sinai ms. Grace. 1040.

Appendix
still unknown, but the diakonika are

are

prayers

sufficient to indicate

the structure of the whole.

On

the ms. see

above.

The same archbishop Peter

(p. 497. 19) is

memorated as in the ordinary liturgy of S. James in the same volume

the text of the Presanctified is also of about 1166.

In treating of the documents of the Syriac liturgies

distinctions

hence

THE SYRIAC LITURGIES

C.

two

com

it

necessary to make 10

is

between the several parts of the liturgy, which are commonly contained
documents (a) the ordo commums, 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
the anaphora,
faithful, and the conclusion of the whole (p. 106. 8 sqq. below)
(/3)
(1)

in separate

15

with which are included the three prayers of the

(7) the liber ministerii containing the diakonika

lectionary

These

(e)

faithful (pp.

83

sq.

and the standing hymns

below)
:

(S)

the

the collections of variable sedros.

more or less: e.g. the ordo communis is 20

some anaphora, or contains a typical set of lections and

divisions generally cross

commonly attached
some sedros. The

to

collections of proper sedros are not of importance for the

present purpose and may be neglected.

whose use they represent viz. the Jacobites
(2) between the communions
on the one hand, including the Christians of S. Thomas in Malabar, who now 25
use the Jacobite rite and the Uniats on the other, whether Syrian, i. e. the Roman
:

community drawn out of the Jacobites since the end of the eighteenth century,
or Maronite, i. e. the formerly Monothelete community of the Lebanon which
entered the Roman communion in the twelfth century. All these observe the
same rite with slight variations in detail.
30
Similar distinctions mutatis mutandis must be made in respect of the other
living oriental liturgies.

i.
i.

The Liturgy of S. James

Printed texts.

Much

of the following

is

derived from Bickell Conspectus

rei

syrorum

literariae

Miinster 1871, pp. 65-70.

(i) Jacobite.

The

Jacobite rite has never been officially printed as a whole

nor more than fragments printed

at all.

35

Introduction

Ivi

Ordo cotnmum s.

a.

Fabricius
baptismi

1572

Boderianus D. Seven alexandrini

de ritibus
sacrae synaxis apud Syros christianos receptis Antw.
.

and

(syr.

This

cj

et

lat.).

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
is

variety
of usage not hitherto available in english. It has been supplemented as
indicated on p. 2 cues have been expanded, and additions, marked
by square
10 brackets, made from the other sources there mentioned; and in
particular the
;

long prayer on pp. 73 sq. follows the text of (2).

Boderianus Latin version is reproduced in the Bibliotheca patrum Paris
1575 * iv I5 8 9 *. vi, 1654 t. vi, Colon. 1618 t. vii, Lugdun. 1677 t. xii. A latin
>

version of another text

15 English in

Hough

Howard The

is

given by Renaudot

Christianity in India, vol.

ofS. Thomas and

250-265 (both from Malabar texts).

Anaphora of

/3.

No
20

christians

Jacobite text

Translations

N. T.

apocr.

iii.

249 (Malabar
y.

ii. 12-28
(ed. 1847"!.
Lond. 1845, pp. 623-33, 642-5
liturgies Oxford 1864, pp. 199-221

Lit. or. coll.

iv.

their

S.

JAMES.
seems to have been published.

Latin in Renaudot

pp. 122-146.

ii.

pp. 29-42 reproduced in Fabricius Cod.

English in

Hough

pp. 633-42

Howard

pp. 222-

texts).

Liber

ministerii.

No

25

separate document is published, but most of the contents

are included in the text or translations above.
(2)

Syrian Uniat.

and /3. Ordo commums and Anaphora of S. JAMES.

Missale Syriacum iuxta ritum ecclesiae antiochenae syrorum
Romae 1843 fo., pp. 1-43, 103-118.
a

30

The

rubrics are in carshuni

carshuni

the audible prayers are given both in

syriac and
The ordo communis is attached to the

the inaudible only in syriac.

anaphora of S. Xystus.

Liber ministerii.
Jofco (The book

35

of the clerks used in the

(syriac only).

ecclesiastical

ministries}

Beirut

1888

The Syrian Rile

(3)

Ivii

Maronite.

Ordo communis.

a.

Missale chaldaicum iuxta ritum ecclesiae nationis Maronitarum

Romae

1592 and 1716. J-oo.^!? ji-^? j**^.

(The book of the oblation according

y! UOJOD? joko

to the rite of the

Maronite church of Antioch) Kozhayya 1816 and 1838, Beirut
1888.
JLJO^D? kso^jjf Jl,-^? }+*. y+l Jasjoo? U^j (The
order of the oblation according to the rite of the Maronite church

jujo;_tt9

of Antioch) Kozhayya 1855.

These have the rubrics

in carshuni

The

as well as in syriac.

and some of the formulae in carshuni IO

number and the order of the

editions differ in the

anaphoras they contain.

Translations
in

Latin in Renaudot

Morel Messe dcs Chaldeens

which see

ii.

pp.

i-n

des Maronites

p. 47): French
du mont Liban Paris [1678] (on

(from ms. sources,

Catal. des mamiscrits syriaques de la bibliotheque nation ale p. 56).

Anaphora of

/3.

et

S.

JAMES.

Missals as above.
In the edd. of 1592 and 1816 (and 1838 ?) the anaphora of S. James
communis in the rest it is placed elsewhere.

to the ordo

Assemani Cod.
This

lit.

iv.

attached

Translations

20

pp. 131-179.

from ms. sources and

is

is

is all

in syriac.

Latin in Assemani u.

s.

in

English

Etheridge The Syrian

churches pp. 201-216 (few rubrics).

Liber ministerii.

y.

Liber niinistri missae iuxta ritum

Romae
nationis

1596 and 1715.

Maronitarum Romae 1736.

jwoo^c? juscu^jf?
the rite

edd.).

The

Ji-^>

(The book of

J**x y+!

editions are in carshuni

and

jl^a^l?

the ministry

of the Maronite church of Antioch}

Assemani Cod. lit. iv. pp. 180-226.

official

Maronitarum

ecclesiae nationis

25

Diaconale syriacum iuxta ritum ecclesiae

syriac;

Kozhayya

Assemani

jofco

according

to

(several
30

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.

35

Introduction

Iviii

a. The original text of the following has been printed,

translations of some of them.

and

M = the Maronite missal, the

In the following list S = Missale syriacum
numbers indicating the editions in the order of the list above; A = text of
Assemani op. cit. iv, vii, A = the latin version in the same; R = Renaudot s
Howard s english u. s.,
Morel s
Fabricius latin u. s.,
latin u. s., F
french u s.
;

H=

SRA

BASIL*

1.

S.

2.

S. CELESTINE, Journ. sacr.

lit.

1867, p. 332

W^ARA
M

b
ii

RH

M /?
S. JOHN CHRYSOSTOM M R
S.

EUSTATHIUS

8.

HARRAN (11165)
orJo.CHRYs. iiSM

JOHN OF

9.

20 10.
ft

RH

W^RFM

S.JOHN EVANG.
JOHN MARO ^707)

Derived from the Greek.

M
The

S.

LUKE

or

TWELVE APO

W-RFH
M^ARAF

STLES
12.

S.CYRIL ALEX.
2
S. DIONYSIUS AREOP. M R
BAR SALIBI
DlONYSIUS
(11171)

11.

13.

MARK
MARUTHA

S.

TAGRITH

OF

(t6 49 )
14.

/?

MATTHEW THE SHEPHERD

SM

/?

18.

M R FH
M
S.
M
ROMAN CHURCH
RH
S. XYSTUS
SM

19.

YESHU

15. S.
16.
17.

PETER
PETER

iii

2 6
-

SHUSHAN

BAR

2 6
"

(tio 73 )
Latin version in Ren. and Assem.

is

composed of extracts translated from the Roman

missal.

It

1
.

that of

Andr. Masius, Antw. 1569, reprinted in the Bibliotheca patruni Paris 1575,
b Called
by mistake Dionys. Areop. in M
1589 and 1654, t. vi.
part

t.

iv,

In

occurs in ms.

25 Brit. Mus. Syr. 10042.

/3.

20. S.

The

following have been published only in translations.

CLEMENT OF ROME

22.

DIOSCORUS ALEX.
DIOSCORUS OF KARDU

23-

THE DOCTORS

24.

GREGORY

21.

(fl.

35 26. S.

BARHEBRAEUS

S.

36.

LAZARUS BAR SABHETHA

ROME

JULIUS OF

GREGORY NAZIANZ.

(Philoxenus)

IGNATIUS OF ANTIOCH
37.

DADH (fl.
MICHAEL

38.

MOSES BAR KEPHA ^903)

27. IGNAT. IBN WAHIB (1304)

28. S. JAMES ii a
29.

35.

32.

33.

(ti286)
25- S.

34.

31.

1285)

JAMES OF EDESSA(t7o8)
JAMES OF SERUGH (t52i)
JOHN OF BosTRA b (t 650)
JOHN BAR MA DANI (11263)
JOHN THE SCRIBE (c. 1200)

30.

JAMES BURDE ANA (t578)

OF

BAGH-

830)

THE

ELDER

The Syrian Rite

lix

39. S.

41.

40.

42.

PHILOXENUS OF MABOGH ii
SEVERUsorTiMOTHvALEx.
or JAMES OF SERUGH ii

43.

THOMAS OF HARKEL

PETER ii
PHILOXENUS OF MABOGH
or SIMEON
(t c. 523) i
THE PERSIAN (fl. 510) or
PROCLUS

(fl.

615).

All of these are given in Latin translations in Renaudot,

except 25 S. GREG. NAZ. which is in Assemani Cod. lit. vii.
pp. 185 sqq. 21 DIOSCORUS is also in Assemani ib. pp. 199 sqq.

28 S. JAMES

ii

is

given in English in Neale History: introd.

pp. 704 sqq. and 42 SEVERUS

pp. 102 sqq., both from Renaudot
n

S.

James

ii

is

maphrian of the
attributed

it

Brett

in

Collection

of

lit.

10

s Latin.

an abridgement of the great S.James, attributed to Gregory

Renaudot misread the date and
east, i. e. Barhebraeus
:

to a later

Gregory

(see CataL syr. de la bibl. nationale p. 44

Neale

b
John of Bostra is the source 15
History : introd. p. 382 follows Renaudot).
of the prayers attributed to him in the Coptic below, pp. 158, 183, 186, 187.

3.

Lectionaries

The Lectionaries, of which there appear to be two or more

arrangements, have been neither published nor studied com
pletely.
Wright CataL of syr. mss. in Brit. Mus. Lond. 1870,
pp. 155-7, tabulates the lections from the Old Testament and
the Pauline Epistles for Sundays and festivals according to the
arrangement of Athanasius of Antioch (987-1003), from Add.
12139 (A. D. 1000) Forshall CataL codd. mss. orient. Mus. Brit. syr.
Lond. 1838, pp. 32-48, tabulates the Gospels for the year
according to at least two arrangements from Rich. 7169, 7171
(c. xii), 7170 (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

20

year

25

30

the Missale chaldaic. Maronit., ed. 1888, gives the Gospels

Cp. E. Ranke in Herzog-Plitt Real-

for the year in carshuni.

Encyclopddie
to the
i.

p.

xi,

Leipz. 1883, pp. 473-6

textual criticism of the

413

sq.

New

Scrivener Plain introd.

Testament, ed.

4,

Lond. 1894,

35

/;/ troduction

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

has been attempted.

classification

Jacobite (i) Ordo

communis with or without anaphoras

Mus. Add. 14494: c. x

10 Paris Anc. fonds 32:

ib.

14493, 14496:

c.

x or

xi

ib.

cent, ix or

14495. 14667

(r),

Mus. Add. 14498, 14690: c. xiii ib. 14693

xv ib. 14737
I 72
Vat. Syr. xxv, xxxiii,
Paris Suppl. 16, Anc. fonds 64 c. xvi Vat. Syr. xxxiv, Paris Anc. fonds 36
c. xvii Brit. Mus. Rich. 7180
c. xviii Paris Suppl. 47, Anc. fonds 70
c. xix Bodl.
Or. 626 of unassigned date Berlin Sachau 157. (2) Anaphoras c. viii or ix Brit.
Mus. Add. 14523 (fragm.) c. ix or x ib. 14518 c. x ib. 14523 (3)-i4525 c. x or
xi ib. 14499, 14667 (2)
c. xi ib. 14500
c. xii or xiii Brit. Mus. Add. 14737 (4)
c. xiii ib. 14691, 14694, 14736, 14737
J 4738
(2), 17229, Bodl. Dawk. 58, Berlin
Sachau 185, 196: c. xiv Brit. Mus. Add. 14692, 14693 (2\ 14737 (2) and (3),
14738 (i), Berlin Sachau 151 c. xv Vat. Syr. xxvi, Bodl. Hunt. 444 c. xvi Vat.
(i)

c.

xiv

ib.

14738

xii

c.

(3),

Brit.
c.

17239:

69>

(5)>

15

Brit.

17128,

(0>

20 Syr. xxxv, Paris Suppl. 25, 51, 61, Anc fonds 65, 66, 68 c. xvii Bodl. Poc. 85,
Paris Suppl. 32
c. xviii Paris Suppl. 47
of unassigned date Vat. Syr.
c. xvii Vat. Syr. cccii.
xxxvi, Hunt. 133, Berlin Sachau 152.
(3) Diakonika
:

given by Gregory in Tischendorf Nov.

Test, graec. iii, ed. 8, Leipz. 1894, pp. 851-3, to which may be added Vat. Syr.
25 cclxvi-lxxii, cclxxiv, cclxxvi, cclxxvii Brit. Mus. Add. 14485-7 (c. ix) &c. (nos.
ccxxiii-xlii in Wright Catalogue]
Bodl. Canon, or. 130, Bodl. or. 119, 361, 666,
(4) Lectionaries.

considerable

is

list

Hunt. 587, Poc.

commonly

i,

Dawk.

Manuscripts

50.

of the

New

Testament are

in three volumes, corresponding to the lections, viz. Gospels,

and Cath. Epp., and

S. Paul.

(It

will be noticed that

on

p.

Acts

78 below the second

John, since the Acts

30 lection is called Praxis in the rubric, though taken from i

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
the books are arranged absolutely according to the order of the
}
See Gwilliam in Studia
35 lections Acts and Cath. Epp., S. Paul, Gospels.
Syriac

biblica

iii,

Oxford 1891, pp. 53, 56 sqq.

c. xv Vat. Syr.
(i) Ordo &c.

Maronite

Paris Suppl. 50, 54, 55

c. xviii,

xxviii, xxxii

Vat. Syr. ccxciii

c.

undated

xvi
ib.

ib.

xxix, xxxi,

ccxcii, ccxcviii,

ccxcix, Brit. Mus. Syr. 10042. (2^ Anaphoras: c. xvi Vat Syr. ccxcv, Brit. Mus.
40 Harl. 5512 c. xvii Vat. Syr. xxx, Paris Suppl. 40, 67 c. xviii Vat Syr. ccxcvii
undated ib. ccxciv. (3) Diakonika c. xvii Paris Anc. fonds 95
c. xviii Vat.
:

Syr. ccci.

(4^ Lectionary. Vat. Syr.

cclxxxi (Gospp

).

The Syrian Rite

Ixi

The following additional Anaphoras are found in one or

more of these manuscripts or in copies mentioned elsewhere.
50. JOHN I OF THE SEDROS
44. S. ATHANASIUS, Vat. Syr.
Berlin
Sachau
xxv.
(t 648),
185.
45. CYRIAC PATR.(t8i7),B.M.
Add. 14690, &c.
51. LAZARUS BAR SABHETHA
ii
or S. EUSTATHIUS ii,
46. DIONYSIUS BAR SALiBi ii,
Vat. Syr. xxv.
B. M. Add. 14690.
47. DIONYSIUS BAR SALIBI iii.
52. S. LUKE ii. See Ren.ii. 175.
See Assem. B. O. ii. 175.
KALLINIKUS
OF
53. PETER
48. GREGORY BARHEBRAEUS ii,
(+59 1 )- See B. O. ii. 77.
B. M. Add. 14693.
54. THEODORE BAR WAHBON
49.

IGNATIUS

BEHNAM,

10

(11193), Bodl. Hunt. 444.

Vat.

Syr. xxxiii.
See Assemani Biblioth. apostol. Vaticanae codd. manuscriptorum catalogtts ii
1758: Mai Scriptoruw 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 tnss. syr.
de la bibl. nationale Paris
1874 Sachau Kurzes Verzeichniss d. sachait schen Sanmilung syrisch. Handschr.

Romae

15

20

Berlin 1885.
iii.

Commentaries,

c.

Of

Syriac writers, James of Edessa (640-708), besides

the lost work mentioned below, wrote the letter to Thomas the
(i)

presbyter published with a latin version by Assemani (B. O. ii.

pp. 479-486): an english version from the syriac is given below

Assemani

25

from Dionysius
bar Salibi Exposition c. 3 mentioned below, and is perhaps
not wholly to be depended upon
otherwise a fragment of it
is preserved in Brit. Mus. Add. 17215, f. 22 b.
James also
addressed a tract on the liturgy to George of Serugh, pre- 3
served in Berlin Sachau 218 (cp. Brit. Mus. Add. 14496), and
tracts on Azymes against the Armenians (see S. E. Assemani
Bibl. Med. Laurent, et Palat. codd. mss. orient, catal. Florent. 1742,
no. Ixii, p. 107 sq.). Benjamin of Edessa wrote On the offerings:
concerning the liturgy and baptism contained in Brit. Mus. Add. 35
Moses bar Kepha (813-903) wrote a Comment,
14538, f. 38 b.
in liturgiam (B.O. ii. 131) being an exposition of the liturgy and
the Lord s Prayer, found in Brit. Mus. Add. 21210, f. 1703. Of
in

Appendix

F.

s text is extracted

Introduction

Ixii

Dionysius bar Salibi (tuyi) Exposition of the liturgy an abstract

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,
is

Sachau 156 (in carshuni). J. A. Assemani Cod.

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.
69, 125, Berlin

5 lit.

v.

James of Edessa The book of

Wahbon
10

(
"I*

(flips) Tract, de

treasures (B. O.

missae

elucidat.

241) Exposition of offices

and prayers

(ib.

i.

Theodore bar
James bar Shakko

487, 469),

216) and
240) are lost.
(ib. ii.

(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.

I5

55.

BAR KAINAYA

56.

B.O. ii. 463.

DAVID BAR PAUL

60.

1360)

(c.

ii.

(fl.

61.

c.

1200) Bickell p. 68.

GREGORY NYSSEN
JOHN OF DARA (fl.

57. S.
20 58.

B. O.
59.

ii.

(t

(3)

Of modern

ii.

63.

SEVERUS OF KENNESHRE

64.

TIMOTHY OF ALEXANDRIA

ii.

130.

^640) B. O.

1173)

ii.

463.

Bickell p. 67.

writers on the Jacobites and their liturgy

see Assemani Biblioth. orient,

has commentaries on

Lebrun Explication

YOUNGER

THE

1207) B. O.

MOSES BAR KEPHAii.5. 0.

ii.

-25

680) B. O.

62.

830)

Bickell p. 68.

(fl.

463.

MICHAEL
(fl.

ib.

123.

JOHN OF LECHPHED

JOHN SABHA

all

ii

Renaudot

Lit. or. coll.

ii,

the liturgies contained in the

which

work

ed. 1777, iv pp.

580-625: Etheridge Syrian

churches pp. 135-149
Neale History of the holy eastern church:
introd. pp. 151-153, 326-335
Badger The 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
:

30

Howard The Christians of S. Thomas and their

Oxford
Rae The Syrian
liturgies
1864, pp. 44 sqq., esp. 120-147
church in India Edinb. 1892, pp. 265 sqq. On the Maronites,
Dandini Missione apostolica al patriarca e maroniti del Monte
Libano Cesena 1656 (English transl. Lond. 1698, and in Osborne
Jacobite period,

35

The Egyptian Rite

and

Ixiii

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

of voyages

travels

The Anaphora of S. James

below) and in Armenian

is

found also in Ethiopia

(p.

Ixxiv
5

(p. xcviii).

THE EGYPTIAN RITE

II.

A.

THE GREEK LITURGIES

The

i.

of S.

Liturgy

Mark

Printed texts.

i.

H GEIA AEITOYPFIA TOY AFIOY

TOV ayiov Uerpov

in

Lond.

lucem edita Parisiis ap.

AnOorroXou

*ai euayyeAioroC

omnia nunc primum graece

Ambr. Drouard 1583.

MdpKOV 10

et latine

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.

The

below.

text

is

defective in detail, but such as

it

is it

has become 15

the textus receptus. It is reprinted in Fronto Ducaeus Biblioth. vet. pairum t. ii,
Paris 1624, Renaudot Lit. or. coll. t. i, Paris 1716 (ed. 1847, pp, 120-148),
iii, Hamb. 1719, J. A. Assemani Cod. lit. eccl.
1754, Neale Tetralogia liiurgica Lond. 1849, Bunsen Analeda
Lond. 1854, H. A. Daniel Cod. lit. eccl. univ. t. iv, Lips. 1853, 2O

Fabricius Cod. apocr. N. T., pars

univ.

t.

vii,

antenicaena

Romae
t. iii,

Neale and Littledale The greek

liturgies Lond. 1858.

Latin version accompanying the text in the editio princeps was reproduced
by Renaudot, Fabricius, Assemani u. s., and in Bibliotheca patr., Paris 1589 t. vi,

The

1610

Colon. 1618

Lugdun. 1677 t. ii. English versions

Lond. 1720, pp. 29-41 (anaphora) 25
Neale History of the holy eastern church : introd. Lond. 1850, pp. 532-702 (anaphora),
The liturgies ofSS. Mark, James.
transl. with introd. and appendices Lond. 1859
(Neale and Littledale, 1868 &c.) Antenicene Christian library xxiv, Edinb. 1872.
t.

T. Brett

vi,

1624

t.

collection

ii,

of the principal

t.

i,

liturgies

German

in Probst Liturgie d. drei ersten christlichen Jahrhunderte

Tubingen 1870,

PP- 318-334.

30

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
C. A.

previous editors in the margin.

On

the mss. see below.

35

Ixiv

Introduction

ii.

Manuscripts.
A. MESSINA, Library of the University. Grace. 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

130. 28-140. 15 b below.

It

is

now mutilated

intercessions are wanting, and there

B.

is

corresponds to pp. 113. 2-14,

as the textus reccptus.

nothing to indicate

Biblioth. Vaticana.

ROME,

described above
10

same type

of the

its

The

source.

Vat. gr. 1970, thirteenth cent.

The

source of the textus receptus

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

1,

B).

with additions.

On
S.

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

Andrea prefixed

C.

Biblioth. Vaticana.

ROME,

roll, A. D.

1207

Vat. gr. 2281.

marginal notes in arabic.

pp. 2-73 (2nd col.

parchment

Printed in Swainson

rotulus vaticanus).

On

the ms. see Swainson pp. xix sq.

Its text is marked by the effects of
a double influence, that of S. James and of the Byzantine, to which latter it is

20 largely assimilated, especially by the insertion of SIOKOVIKO. and ttctycavrjads.

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

Dr. Swainson has not noticed this,

indicate

its

p.

xx), but otherwise there

is

nothing to

origin.

D. SINAI, Library of the Monastery of S. Katharine.

parchment roll, twelfth or thirteenth cent.: arabic version
the margin.

with that of C.

My

A
in

fragment.
Unpublished.
The fragment corresponds to pp. 124. 6-134. J 7 below, or more accurately
Swainson, 2nd col., p. 26 MeyaXwarf 56 fin. The text is substantially identical
knowledge of

this

ms.

is

derived from a photograph taken

30 by Mrs. Lewis and Mrs. Gibson.

E. CAIRO, Library of the

sixteenth cent.

Orthodox Patriarchate.

Paper,

Unpublished.

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

ms. was written by the patriarch Meletius Pegas in 1585-6, and was
Its text is
35 rescued from his papers and bound by the writer of the note.
this

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

The Anaphoras of S. BASIL and

2.
i.

Ixv
S.

GREGORY

Printed texts.

Renaudot

Lit.

Or.

Coll.

1,

pp.

or.

COIL

i,

pp. 85-115

57-85

[Aeirovpyi

roC

dyt ou

BotrtXetovl.

Renaudot
fv ayiots

narfios

Lit.
fj^iSov

Btia Xetrovpyia roC 5

Tprjyopiov.

Text and translation reprinted in

Accompanied by a Latin translation.
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.
arable 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.

Inventaire

i,

Paris 1708,

p.
p.

33:

Renaudot

i,

p.

xcii

On

the ms. see

Omont

Montfaucon Palaeographia graeca 15

314.

3.

History $c. of the Greek

rite

(1) In Appendix J notices of the liturgy are collected from

Egyptian writers, mostly of the fourth and fifth centuries.
The evidence might no doubt be indefinitely extended.

20

Comp. Probst Liturgie d. vierten Jahrhunderts u. deren Reform pp. 106-124, to

which some of the references to S. Athanasius are due.
(2)

An

outline of the liturgy from the Arabic Didaskalia

is

given below in Appendix K.

This Didaskalia, of unknown

date, is for the most part (chaps. 1-22, 24-34) derived from Ap.
Const, i-vi.
Chaps. 23 and 35-39 are additional to the general
scheme, though in part derived from Ap. Const, ii and viii. The.
paragraph of ch. 38 which contains the liturgy, already in part
described in ch. 23, attaches itself to no source it is in fact

25

a sketch of the Egyptian liturgy at a stage of development 30

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

derived from a greek text,

it

may
e

be assumed that this outline

35

Introduction

Ixvi

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

of the Coptic.

On

the Didaskalia see

Funk

lation of the preface pp. 217-21,

5

pp. 215-42: contents pp. 222-4: german trans

and of the last five chapters pp. 226-36, where

In App. K the text of Bodl. Huntingt.

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

sources are indicated in the notes.

31,

f.

121

A.

D 1680

booki8

10 the

see

Funk

(3)

On

of the left-hand column below.

the signs of a greek original

p. 237.

The

Presanctified Liturgy of S.

Mark

(TO.

Trpn^yia<r^fva

roO

anovroXov MdpKov) 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

See Renaudot

i.

Byzantine
(4)
20

it

"Hvvarai KO.I

There

is

but

it is

otherwise unknown.

The prayer is common to the

p. 321.
(Ren. i, p. 21) and it is obviously related to the
T(Tt\jTai (pp. 344, 411 below).

p. 76,

greek with the Coptic

it

and note on

S. Basil

no external history of the Greek

does not seem to be referred to until the

observance, when, like S. James,

it

is

S.

Mark, and
days of

last

its

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 (t b. cxxxvii. 621).
25

Some of the inscriptions in Revillout s article Les pritres pour les morts dans
Tepigraphie egyptienne in Revue egyptologique vol. iv, 1885, are greek and illustrate
The seventh century writer quoted by Palmer Origines i,
88 (from Spelman Concilia i. 177) is referring to the divine office and
the liturgy; and both his account and the allusion of Nicolas of Methone

liturgical language.

ed. 4, p.

not to

30 (de corpore ct sanguine Domini in Migne P. G. cxxxv. 5130) seem to depend

not upon any known formula attributed to S. Mark, but only on the belief or

assumption that the apostles initiated the liturgical traditions of the several
churches.
S. Mark does not seem to have been quoted in the controversy
between the Latins and the Greeks in the fifteenth century neither Mark of
:

35 Ephesus nor Bessarion uses

Of modern

it.

Renaudot s dissertation and notes

and S. Gregory, Lit. or. coll.
pp. Ixxxiii
sqq., 116 sqq., 313-42: Palmer Origines
pp. 82-105: Daniel
iv, pp. 134-36 and notes to pp. 137-170.
(5)

on

S.

Mark,

writers see

S. Basil

i,

i,

The Egyptian Rite

As

Ixvii

James, the question of authenticity is discussed by the

8
2 and Sala in loc. 4,
modern writers: see Bona R. L.
Le Nourry Apparat. ad biblioth. patrum i, cc. 30-34, Benedict XIV de ss. missae
Neale s argument for N. T. quotations from S. James is equally
sacr. ii. 3
13.
in the case of S.

earlier of the

i.

applicable, or inapplicable, to S. Mark.

THE COPTIC LITURGIES

B.

The ritual books necessary for the Liturgy are (a) the Khulaji (tvxo^oyiov)
the priest s book (/3) the Kutmdrus (Copt, katameros i. e. Kara pepos or Kadrjfj,(pios} the Lectionary, containing the four lections and the psalm before the
:

Gospel

fp.

156)

Synaxdr (avvaapiov} containing the legends of the 10

(7) the

sometimes substituted for the lection from the Acts (cp. p. 155. 9; (5) the
manual of the deacon and the choir containing the diakonika, the responses,
and the hymns fixed and variable. Service books whether printed or in ms.

saints,

the
generally have a marginal arabic version of the text of the prayers &c.
rubrics in mss. are generally short and in a mixture of greek and Coptic, with 15
marginal arabic and with occasional longer passages (e.g. p. 165. 24 sqq. below)
:

on printed editions see below.

a Coptic Uniat, whose slightly modified rite
edition of Tuki and its derivatives noted below.

in arabic

There

i.

only

is

represented by the

is

Printed texts.

20

Ordo communis.
R. Tuki Missale coptice
a.

The monophysite names

commemorations

et

arabice

Romae

1736.

are omitted and that of Chalcedon

is

inserted in the

added in the creed. Additional rubrics

are given, in arabic only.
Reprinted, with rubrics in latin only, in J. A. 25
Assemani Codex liturg. vii missale ahxandrinum pars 2, Romae 1754, pp. i sqq.
&c.,

and the Filioque

is

John marquess of Bute The Coptic morning

Lord s day Lond. 1882, pp. 35 sqq.
This

is

derived with

some additions from Tuki

text.

service

for

the

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.
:

j^iy- (Euchologion} Cairo,

at

the

El-Watan

year of the martyrs 1603 (A.

J-jyJlj
of what

is

aujil

s-yji

^ _U-iJl

incumbent upon the deacons

in the service

same

and

office,

in

the

D. 1887), pp. i sqq.

<>

in respect

the chantings} Cairo, at the

date.

e 2

U ^(Book 35
of the readings

El-Watan

office,

Introduction

Ixviii

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

and arabic with arabic

rubrics.

Scialach Liturgiae Basilii magni, Gregorii

ex arabico conversae Aug. Vind. 1604 (reprinted in
theologi, Cyrilli alexandrini
a Paris ms.):
i
Magna biblioth. pair. Paris 1654, t. vi) Renaudot i, pp. sqq. (from
Assemani u. s. English in S. C. Malan Orig. documents of the Coptic church v:
Neale
the divine evxo^oytov Lond. 1875, pp. i sqq. ( from an old ms. ) Bute u.s.

Translations:

in Victor

Latin

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
church association, no. xii) Lond.
century (Occasional papers of the eastern
the library of Lord Crawford).
1870, pp. 25 sqq. (from a ms. now in

The Anaphoras.

|8.

GREGORY and

S.
(i) S. BASIL,

15

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:
i.

pp. 9-51

Latin in Scialach and

English in Rodwell

u.s.,

Magna

biblioth. pair,

u.s.:

Malan Original documents

i,

Renaudot
Lond.

v, vi,

20 1872-5 ^very inaccurate).

BASIL is also contained in

A. Assemani Cod. lit. vii, pars. 2, Romae 1754, pp. 47 9
rubrics in latin).
Tuki
(from
service for the
John marquess of Bute The Coptic morning
(2)

S.

J.

25

Lord

day Lond. 1882, pp. 77-117 (from Tuki?).

Cairo 1887, pp. 78-116.
^y>

Translations:

Latin in Assemani u.s.:

pp. 532-702 (from Renaudot

(3) S.

GREGORY

t^V*

?,o

is

s latin),

latter is a

English in Neale History: introd.

u. s.

also contained in

Cairo l88 ? PP- l6 7-7 6

Mittheilungen aus
Rainer, erst. Jahrg. 3-4,

The

Bute

fragment

d.

Sammlung

Wien

d.

Papyrus Erzherzog-

1887, p. 71.

in sahidic.

Assemani pp. I34~5 6 ( from Tuki s text).

is given in Hyvernat Canon-Fragmente d.
35 translation of a sahidic fragment
10 sq. from a Borgian ms. (Zoega CataL
Rom
1888,
pp.
altkoptischen Liturgie
Romae 1810, no. c) of about the tenth century.
cod.
Translations:

Latin in

copt.

(4)

S.

CYRIL or

No

S.

MARK.

separate text is published.

latin

The Egyptian Rite

Ixix

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

Other Anaphoras.

(5)

A. A. Giorgi Fragmentutn evangelii S. Joannis graecocoptothebaicum: additamentum...divinae missae, cod. diaconici reliquiae
ct liturgica alia

fragmenta

Romae

1789, pp. 304-15.

fragment of an anaphora
otherwise unknown, from the Borgian ms. mentioned above. A corrected latin
This contains the sahidic text

and a

latin version of a

The codex diaconicus, pp. 353-66 10

is given by Hyvernat u. s. pp. 15-19.
(Zoega, no. ci), a collection of greek diakonika, is the source of the insertions
marked 2 in the text of S. Mark below, pp. 139-41.

version

Hyvernat

Rom

Canon- Fragmente

der

Liturgie

altkoptischen

1888, pp. 8-10, 14 sq., 20-24.

This contains a
nos. c, ex).

The

latin version of five

Inclination Gratias

of the soul

in the Ethiopic liturgy Pilot

Ludolfus ad

(y)

suam

hist. aeth.

Comment,

fragments from the same ms. (Zoega, 15

tibi p. 23 is a form of the prayer

agimus
p.

243 below

cp.

Renaudot

i.

p.

494,

p. 345.

The Lectionary.

Mai Scriptorum veterum nova collectio iv (2) Romae 1831,

Malan The holy Gospel and versicles for every
pp. 15-34
other
and
Sunday
feast day in the year ; as used in the Coptic
church (Original documents of the Coptic church iv) Lond.

20

1874

Lagarde

in

Abhandlungen

d. historisch-philologischen

Classe

Wissenschaften zu Gottingen xxiv, Gottingen

in
de travaux relatifs d la philologie et d
Recueil
Maspero

d. konigl. Gesellsch. d.

1879

V arche ologie

egyptiennes

et

assyriennes

vii,

25

Paris 1886, p. 144.

and for Saturdays,

(i) Mai gives the table of Gospels for feasts and fasts
Sundays, Wednesdays and fridays of the year from Vat. Arab, xv, reprinted
from Assemani Biblioth. apostol. Vatic, cod. mss. catalogns iii (2), pp. 16-41. 30
matins and
(2) Malan gives the Sunday Gospels and versicles for vespers,
(The versicles of the liturgy
are variables corresponding to p. 159. 30 sq. below and that sung at the kiss of
The table of Gospels is reprinted in Did. Christian antiq.
peace p. 163. 35.)

liturgy for the year, from a coptic-arabic ms.

months 35
pp. 959-61. (3) Lagarde tabulates all the lections and the psalms for the
athor to mechir and epepi to the little month (i. e. approximately novemb. to
feb.,

and June to

aug.), for

Lent and the Ninevites

fast,

for the

Sundays of

Eastertide and for the principal feasts, from the Gottingen mss. Or. 125. 7-9,
12-15. (4) Maspero gives a fragment of a table of lections in sahidic.

Ixx

Introduction
Manuscripts.

ii.

Containing the anaphoras of S. BASIL, S. GREGORY and S. CYRIL: Vat.

Copt, xvii (A.D. 1288), xxiv (i4thc.), xxv (1491% xxvi (i6i6
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.
(i)

and

(2)

GREG.: Paris Copt, xxix, xxxix. (3) S. BAS. arid S. CYR. Bodl.
Vat. Copt, xviii (before 1318), xix
Huntingt. 572 (xiii or xiv).
(4) S. BASIL
(1715), Ixxviii (1722), Suppl. Copt. Ixxxi (1723), Ixxxv (i8th c.\ Ixxxvi (1713)
Paris Copt, xxiv, xxv, xxvii, xxx.
Vat. Copt.
(5) S. GREG, and S. CYR.
S. BAS.

S.

10

xx

Copt. xli.

(I3th

xl.

(8

Arab,

(undated): Bodl. Huntingt. 403 (xiii or xiv). (6) S. GREG.:

(7) S. CYRIL: Vat. Copt, xxi (1333^ xxii (before 1580): Paris
Pontifical

Vat. Arab,

mass

at the consecration of the

chrism

Vat. Copt, xliv

(9) Diaconale: Vat. Copt, xxvii (isth c.), xxviii (1307).

c.).

tionary
15

li

(1315),
Paris Copt.

xv (1338) containing the Gospels

(10) Lec-

whole year

for the

Vat.

xxix (1712), xxxii (1723), Bodl.

Huntingt. 18 (1295),
278 (1349?), 89, containing all the lections, and covering in whole or in part the
months from thoouth to mechir, i. e. approximately September to
february ib.
26 (1265), Paris Copt, xix, xx, for Lent Vat. Arab. Ix
(1673), Copt, xxxi (1711),
xxxiv (c. 1700), Bodl. Huntingt. 5, for Holy Week: ib.
for Eastertide:
lix (i7th c.), Copt,

3,

20

47, Paris Copt, xxi (?}, for Sundays in Eastertide and those of the months
pachon to mesore and the little month, i. e. from may to august Bodl. Huntingt.
254, for the principal feasts Vat. Copt, xxx (1714), xxxiii (1719), for Sundays from
ib.

Lent

to the end of the year: ib. Arab, xxxix

(i6th c.), for Sundays and festivals.
In Coptic mss. of the New Testament the divisions and the order of the books
The Gospels are commonly in a separate
25 correspond to the lection system.
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,
ed.
:

graece,

iii,

Leipz. 1894, pp. 853 sqq.

3 D Testament, 4th ed.,

Scrivener Introd.

Lond. 1894,

(11) Sahidic fragments.

ii,

Brit.

pp.

to

the

criticism

of the

8,

New

no sqq.

Mus. Or. 3580

is

a collection of liturgical frag

ments, including part of a table of lections

invocations (one of which is a
compilation from S. Cyr. and S. Greg.); four collections of prayers of fraction
;

&c., one of which is the inclination, absolution, fraction and confession of S.

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

See Codd.
Codd. arab.
or.

Mus.

copt. biblioth. Vatic, in

biblioth. Vatic, in

ib.

Mai

Script, vet. nov.

iv (2),

Romae

Lond. 1846 Rieu Suppl.

Uri Bibl. Bodl. codd. mss. orient.

Brit. arab.

40 Lond. 1894

Mai

History, &c.
(i) The outline

1831

to cat.

coll.
:

(2),

Romae

1831

Cureton Catal.cod. mss.

of arab. mss. in Brit. Mus.

catal.

i,

Oxon. 1787.

iii.

Appendix
liturgy.

in the Arabic Didaskalia given below in

represents a stage in the history of the Coptic

The Egyptian Rite

See above pp.

Ixvi sq.

Illustrations,

Ixxi

sometimes dated, of the language of

the liturgy are to be found in Revillout s article Les prieres pour les marts dans
On the relations of
I
epigraphie egyptienne in Revue egyptologique vol. iv, 1885.
languages, greek Coptic and arabic, in Egypt see Quatremere Recherches critiques
et historiques sur la langue et la litte rature de FEgypte Paris 1808; Butler The 5

Egypt Oxford 1884, ii, pp. 250-55 Bp. Lightfoot in

plain introd. to the criticism of the New Testament, 4th ed., Lond.
pp. 97-100, with Mr. Headlam s corrections of the account of the

ancient Coptic churches of

1894,

ii,

Scrivener

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 Maslh (Christodulus, 1047-78),

Gabriel II (t 1146) and Cyril III (1235-43), as well as in the

so-called Imperial Canons, in the Epitome from the sentences of the 15
fathers, and in the canonical collections of Faraj Allah of

Akhmlm

(Echmimensis, xiith cent.) and Safi 1 Fada il ibn al

Assal (Ebnassalus, xiiith cent.). These are unpublished, but
are largely quoted in the notes of Renaudot.
Renaudot, in his notes

Lit. or.

coll.

incidental notices from historical writers.

pp.

i,

On

152 sqq., has collected a few 20

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.

582: on the Imperial canons, ib. 213,

The collection of Faraj Allah is in Paris Anc. 25
586.
Assal in Anc.fonds 121-123, Suppl. arab. 84, 85 that

Ren.

511, Neale p. 248: of Cyril,

and on Ibn
fonds 120

al

Assal,

ib.

that of Ibn al

p.

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

There are several arabic Commentaries from which

3.
Renaudot quotes largely, otherwise unpublished
especially
Abu Saba Tractatus de scientia ecclesiastica, Abu 1 Bircat A light
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 scu Coptorum
opera Josephi Abudacni Oxon. 1675,
and in an english translation from the latin, E. S[adleir] The
.

History of the Cophts commonly called Jacobites Lond. 1693.

Abu

Bircat s

work

is

contained in Vat. Arab, dcxxiii (A 19), Upsala Orient.

486 (Tornberg Codd. arab.

p.

306;

30

pers. et in re. bibl. reg. univ. Upsaliens.

Gabriel s in Paris Anc.fonds 42

(?).

Upsala 1849,

35

Introduction

Ixxii

Of modern

4.

writers

see Vansleb

d* Alexandrie Paris 1677 (esp.

pp. Ixxvi sqq., 152-302

iii.

i)

de

Histoire

Renaudot

Lebrun Explication

Veglise

Lit. or. coll.

i,

pp. 469-518

iv,

Neale History of the holy eastern church: introd. p. 323 sq., The
A. J. Butler The ancient
patriarchate of Alexandria Lond. 1847
Evetts and
Coptic churches of Egypt Oxford 1884 (esp. vol. ii)
Butler The churches and monasteries of Egypt Oxford 1895.
:

C.

The books necessary

THE ABYSSINIAN LITURGIES

for the celebration of the liturgy are (a) the Keddasc,

(#) the Sher dta ge$awe (ordo

which are indicated below.
whose use the Roman edition below seems

10 containing the complete text of the liturgy

synopseos), the Lectionary, the contents of

There

is

an Abyssinian Uniat for

to be intended.

Printed texts.

i.

15

The PreanaphoraL

C. A. Swainson The Greek liturgies

with

an appendix con

edited
taining the Coptic ordinary Canon of the Mass
translated by Dr. C. Bezold Cambridge 1884, pp. 349-95.
.

and

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.

mistaken, p.
see below.
25

2.

is bound up as f. 52 in the ms.

Dr. Swainson is
saying that the mss. above do not contain the anaphora

392 as wanting,
xliv, in

Ordo communis

with the

Anaphora of the APOSTLES.

Missale cum benedictione

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

30

The
creed.

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

Reprinted

&c. append, t.
Translations

iii,

in Bullarium patronatus Portugalliae regum

Olispone 1879, pp. 201-20.

Latin in [Tasfa Sion]

Modus

in ecdesiis Africae

item Missa qua

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
:

communiter utuntur quae etiam Canon

:

baptizandi

universalis appellatur

The Egyptian Rite

to

Paul III the translation

is

Ixxiii

attributed to Petrus Paulus Gualterus of Arezzo.

made presumably from

the text above, but it is further latinized by the

mutilation of the invocation, in addition to the insertion of the Filioque in
It

is

Some

the creed.

duced

patrum Paris 1575

thecae

1677

notes of

t.

little

xxvii

t.

iv,

This version

value are appended.

G.Witzel Exerdtamenta syncerae

in

1589

t.

vi,

N.

in Fabricius Cod. apocr.

pietatis

1654

t.

T. pars

Mogunt. 1555

Colon. 1622

vi,

is

repro

in the Biblio- 5
t.

xv, Lugdun.

Hamb.

1719, pp. 211-252,

P. L. cxxxviii. 907-28.

iii,

in Migne
Matthaei qua aethiopes utuntur
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 10
reprinted in Bullarhim patronatus Portugalliae &c. u. s. pp. 239-57. English from

liturgia S.

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

only a form of the Apostles.

sq., is

Other Anaphoras.

3.

The

15

following have been published

OUR LORD

JESUS CHRIST (We give thanks unto thee,

Testamentum novum &c. Romae
1
68
Ludolfus
ad
suam
hist, aethiop. Commentarius
ff.
1548,
sq.:
Bullarium patr. Portug.
Francof. ad M. 1691, pp. 341-345
(1)

holy God, the end of our souls).

20

pp. 221-4.
Translations
ed. 1548

Latin in Ludolfus u.s.

English in Rodwell

u. s.

pp. 27-31 (from

and Ludolfus).

(2) OUR LADY MARY which father Cyriac pope of the city
of Behnsa composed (My heart is inditing of a good matter).
Testamentum novum &c. ff. lyosq. Bullarium pp. 225-33.

25

English in Rodwell

it.

s.

pp 31-40, from the above

text

and

Brit.

Mus. Add.

16202.

DIOSCORUS (Before the world and for ever is God in

Vansleb in Ludolfus Lexicon aethiopicum Lond.
appendix (from Bodl. Poc. 6) hence in Bullar. pp. 260-2.

(3) S.

his kingdom}.

1661,

Latin version by Vansleb u.s., reprinted in Lebrun

pp. 261-3.

(4)

English (part) in Rodwell

S.

u. s. p.

46

sq.

iv,

from

JOHN CHRYSOSTOM (Behold we

pp.

564-79 and Bullar.

Mus. Add. 16202.

Brit.

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.

30

Manuscripts.

Containing the ordo commnnis with anaphoras seventeenth century, Brit.

Mus. Or. 545, Paris Eth. 69, Berlin Diez A d. 1 1 eighteenth century, Brit. Mus.
(i)

35

Ixxiv

Introduction

Or. 546, 547, Paris Eth. 61, 68, Berlin Pet.

Mus. Or. 548, Berlin Or. quart. 414.

ordo communis

n. 36
nineteenth century, Brit.
Containing anaphoras without the

ii,

(2)

fifteenth century, Bibl. Soc. Eth.

(Rodwell,

p.

45)

sixteenth

^f: seventeenth century, Paris Eth. 70, 116: eighteenth

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,
century, Paris Eth.

xvi, xxii, xxviii, xxix, xxxiv, xxxix, Ixvi, Ixix.

10

Besides the Anaphoras already enumerated the following are

found in one or more of these manuscripts.
(5)

JOHN THE EVANGELIST (To

S.

we have

raised our eyes,

(6) S.

just
15

to

JAMES THE LORD

praise

(7)

BROTHER

(It is

give thanks

Son and the Holy

THE cccxvni ORTHODOX

(9) S.

thee,

we have

o Lord,

hearts).

GREGORY THE ARMENIAN (We

S.

and high above

20

up our

thee, to bless thee, to

God, in thine only

(8;

lifted

meet and right and

to thee).

give thanks

to

thee,

Ghost, undivided).

(God, worshipped in the clouds

the heavens).

ATHANASIUS

call the earth to witness

(/ call the heavens to witness unto you,

unto you, that ye stand in awe}.

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

(n) S. GREGORY

NAZIANZEN (We give thanks

to

our

benefactor, the merciful God, the Father).

25

(12) S.
his holiness).

EPIPHANIUS (Great

is

God

(13) S. CYRIL i (With thee, o Lord,

of lords, God, hidden essence, infinite).
(14) S.

we
30

bless thee

in his greatness, holy in

God of gods and Lord

CYRIL ii (We give thanks to thee and we magnify thee,

and we praise thee, even thine holy and blessed name).

(15) JAMES OF SERUGH (Arise with reverence towards

that ye may hearken, open the windows of your ears).
S. James, which is evidently derived from the syriac, and S. Cynl
only in Paris Eth. 69 of the mss. above.
(3)

Lectionaries

35 for the year

Brit.

Mus. Or. 543

Add. 18993

(fifteenth

(fifteenth cent.),

or sixteenth

ii

God

are found

Add. 16249 (modern),

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
introduction, 4th ed.,

900 sqq.)
See Dillmann

far
ii,

corresponding to the lection system. (Scrivener Plain

p. 155: Gregory in Tischendorf N. T. graece ed. 8, iii,

pp.

Cat. cod. mss.

Mus.

Brit,

Lond. 1847, Cat cod. mss. bibl.

Handschr. d konigl.Bibl. zu Berlin

iii,

vii, Oxon. 1848, Verzeichniss d. abessin.

Berlin 1878 Wright Catal. eth. mss. in the Brit. Mus. Lond. 1877 Zotenberg
Mai Scriptt. vett. nov. coll.
Catal. des mss. e thiop. de la bibl. nationale Paris 1877

Bodl.

(2),

Romae

iii.

Io

1831, pp. 95-100.

History, &c.

The Anaphora

of the Ethiopia Church Ordinances which is

189-93, as nas been already pointed out,
follows the consecration of a bishop and corresponds to the
Clementine liturgy. It is related (i)to the Canons of Hippolytus
1.

given

below pp.

15

which are the source of the offertory-rubric and the opening

dialogue (p. 189. 2-16) and of the oblation of the oil after the
invocation (p. 190. 25-7)
(2) to the Clementine liturgy the
invocation of which seems to be derived from the same source
:

as that of the Ethiopic

(3) to the Ethiopic Anaphora of the
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

20

means of fixing the date of the document.

On the Church ordinances see p. xxii (5). (i) Can. Htppol. 3 (Achelis 20-27,
pp. 48-51) =sahid, Eccl. cart. 31, p. 463 below after which the canon proceeds 25
(Achelis p. 56) quodsi adest oleum oret super illud hoc modo : sin autem solummodo illas particulas.
(2) On the relations of the Clementine and the
;

Ethiopic invocations see pp. xxii, xxx, xxxii. (3) The successive paragraphs of
pp. 189. 5-192. 18 will be found imbedded in the anaphora of the Apostles below
pp. 228. 3-21
231. 6 sq., ir sq.: 232. 1-35
233. 5-9, 26-29: 234. 15-235. 23: 30
Bunsen Anal, antenic. iii p. 21 regards the liturgy of
237. 14-25
243. 11-17.
:

second century, but on merely subjective grounds. Such a view

very improbable, and the history of liturgical development in Abyssinia is
too little known to justify even conjecture.
C. Q. as of the

is

No

Ethiopic commentaries or regulations bearing on the

to have been published
but the following exist
in manuscript,
(i) The so-called Testament of the Lord, several
2.

liturgy

seem

chapters of which are concerned with the subject: but since it

is not Ethiopic in
origin, its regulations probably throw little

35

Introduction

Ixxvi

on the Abyssinian rite, unless, as is possible, they have

been assimilated to Abyssinian use. (2) The later mss. of the
light

canonical

collection

Smodos

(i)

of

Testament of the Lord has been published in syriac by

part of the

in Rel. jur. eccl ant. syr.

Lagarde

graece, but otherwise

it

and retranslated into greek in Rel. jur. eccl. ant.

Cp. M. R. James Apocrypha

has not been investigated.

10 anecdota Camb. 1893, pp. 151 sqq.

Abyssinian liturgy, below

who come
come

century

cp.

p. 208.

and

suffrage of the litany in the existing

33-36,

is

derived from the chapter on those

should perhaps still be rendered

lag behind

Lagarde Rel. jur.

eccl.

ant. graece

p.

86.

The

ethiopic

contained in Brit. Mus. Or. 793, 795, of the xviiith century.

Smodos is contained in Brit. Mus. Or. 793, 795, 796, all of the xviiith

The

5 (2)

late to church,

late

Testament
1

contain a collection of prayers,

them liturgical in the narrower sense. (3) Part of the

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

some

is

Or. 794

xv) has not the prayers.

(c.

(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

3.

Assal.

Of modern

ma<;am

25

writers see Francisco Alvarez Verdadera inforJoam [Coimbra] em casa de Luis

das terras do Preste

Rodriguez 1540 (engl. transl. by Lord Stanley of Alderley,

Narrative of the Portuguese embassy to Abyssinia during the years
1520-1527, Hakluyt Soc., Lond. 1881) Job Leutholf (Ludolfus)
:

Ad

suam historiam
Historia ethiopica iii, Francof. ad M. 1681,
ethiopicam antehac editam commentarius iii, Francof. ad M. 1691
:

Renaudot

Lit. or. coll.

pp. 496-518

iv,

2nd ed. Edinb. 1805: Neale

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

pp. 519-579*.
30

i,

Lebrun Explication

Bruce Travels

v. 12,

35

Geo. Cassander Liturgica (Opera Paris 1616,

liturgy from Alvarez.

p. 28)

has an abstract of the

The Persian Rite

III.

Ixxvii

THE PERSIAN RITE

are to be distinguished from those of the two Chaldaean

the western, which was formed in the middle of the seventeenth
century and has its centre at Mosul and the eastern, consisting of such of
the Christians of S. Thomas in Malabar as still adhere to the Roman communion 5

The Nestorian books

Uniats

synod of Diamper.
books required for the celebration of the liturgy are (a) the Tachsa
(rats) containing the text of the liturgy (the deacon s manual Shamashutha
the Psalter and
is sometimes found separate!} ):
(j8) the Dawidha containing
and. the results of the

The

ritual

10
the litanies (pp. 262 sqq. below)
(7) the Lectionary, in three volumes containing respectively the Lections (O. T. and Acts), the Apostles (S. Paul) and
See Badger The
the Gospels
(S) the Hudhra containing the proper hymns.
:

and their rituals ii, pp. 19-25 Maclean and Browne The
East and his people pp. 232 sq., 240 sq.

Nestorians

of the

Catholicos

Printed texts.

i.

i.

duae

15

Nestorian.

Liturgia sanctorum Apostolorum Adaei et Marts: cui accedunl

aliae in quibusdam feslis et ferns dicendae : necnon ordo

baptismi [Tachsa part

Cantuariensis,

i]

mdcccxc

KliO.A^lGK a

Urmiae, typis missionis archiepiscopi

[Tachsa part

r^MtW.

ii]

rl*io

mdcccxcii.

ibid,

(Lections,

Apostles

20

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 25
of NESTORIUS, from an Alkosh ms. with some variants from several mss. of the
districts of Alkosh, Kurdistan and Urmi.
The second volume contains the
prothesis and the prayers, pp. 247-52, 262-6 below the third the table of lections
for the whole year.
The text below is translated from these books so far as
they go: the variable hymns, except that on p. 297, which is contained in the 30
first volume p. 52, are from a ms. Hudhra which Dean Maclean used in
on the Diptychs see below. The Hudhra is unpublished.
Kurdistan
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 35
the ordo communis and the anaphora of the Apostles are reproduced in Lebrun
vi, pp. 468-512 and Daniel iv, pp. 171-193(^6 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,
Nestorius (Occasional
Theodorus
and
papers of the eastern church association, no. xvii) Lond. 1875 from mss. in 40
.

Introduction

Ixxviii

Man

&c. Lond., S.P.C.K.,

liturgy of the holy apostles Adai and
the anaphora of the
1893, pp. 1-62, 83-89, from the Urmi edition above
Apostles from Renaudot s latin in Etheridge Syrian churches pp. 221-235 and

Turkey: The

in Antenicene Christian library xxiv, Edinb.

1872: of Nestorius

in

Brett Collection

91-101 (anaphora only) also from Renaudot s latin, and in Badger The
of Theodore
Nestorians and their rituals ii, pp. 215-43 from mss. in Turkey
in Neale History of the eastern church : introd. pp. 533-703 (anaphora only) from

5 pp.

compared with Brit. Mus. Rich. 7181. The table of lections is given
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,
Ren.

s latin

in A. J.

7174 the divisions of the Psalter in Maclean and Browne The Catholicos of the
East &c. pp. 240 sq. Cp. E. Ranke in Herzog-Plitt Real-Encyclopddie xi, s. v.
Perikopen, pp. 471-3: Maclean and Browne op.cit. pp. 253 sq.
:

15

2.

Chaldaean.
(1)

Western.

Missale chaldaicum ex decreto

fide ediluni

Of

Romae

s.

congregations de propaganda

1767.

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, Minister 1874.
:

(2)

Eastern.

Ordo chaldaicus missae beatorum Apostolorum inxta ritum

Ordo chaldaicus rituum et
ecclesiae Malabaricae Romae 1774.
25

lectionum

iuxta

morem

Malabaricae

ecclesiae

(The book of the orders and the lections

chaldaean order of Malabar} Rome 1844.

Romae

according

1775.

the

to

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

quandofoy as Serras do Malauar etc.
(Append. Missa de que usam os aniigos christidos de Sao Thome do Bispado de
.

Angamalle das Serras do Malauar da India Oriental purgada dos

&

erros

&

Raverendissimo
blasfenn as Nestorianas de que estava chea pello Illustrissimo
Frey Aleyxo de Menezes Arcebispo de Goa Primaz da India quando
40 Senhor
foy reduzir esta Christandade d obediencia da Santa Igteja Romana, tresladada

Dom

The Persian Rite

de Siriaco ou

Sunano de verbo ad verbum em

La messe des anciens chrestiens

in

Reproduced

1609 (also Antwerp

Colon. 1618

t.

same year)

in the

xv, Lugdun. 1677

t.

baricae

cum Diamperitana synodo

Romae

1745, pp. 293 333

An

cum

Lebrun Explication

lingoa Latino] Coimbra 1606.

de S. Thomas Bruxelles

diets

the Bibliotheca patrum, Paris 1654 t. vi,

J. F. Raulin Historia ecclesiae Mala-

accedunt

the latin in Neale The liturgies o/SS.

3.

xxvii

Jxxix

Mark

liturgia Malabarica, turn &c. 5

468 512. In English from

vi.

&c. Lond. 1859, 1869 &c.

ancient Anaphora.

Dr. Bickell published in Zeitschr. d. deutschen morgenlcind.

Gesellschaft xxvii (1873) pp. 608-613 the text of a fragment in
Brit. Mus. Add 14669, ff. 20 sq., containing an anaphora of the

Persian

of which his Latin reproduction is given below in

Its title is unknown, but its structure indicates

rite,

Appendix L.
Persian

its

Institution

10

affinities,

the Intercession intervening between the

and the Invocation.

15

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

ii.

Manuscripts.

(i) Liturgies.

Mus. Rich. 7181

Nestorian

Vatican Syr.

xlii (A.D. 1603),

ccciii

(1608), Brit. 20

xvi\ Paris Suppl. 31 (xvii), 39 (1697), 32 (written by

Renaudot), 70 \xviii), 81 (1724). Chaldaean Vat. Syr. xliv (i69i\ xliii (1701),
ccxc (1751), ccxci (1766), Bodl. Ouseley 267 (xviii
with lat. vers. \ Paris
Anc. fonds 67 (xvii Suppl. 12 (xvii), 18 (1698), 24 (written by Renaudot),
(c.

68 (1699), 94 ,1711), 49 (xviii).

The diptychs given below, 25
(2^ Diptychs.
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 (), which is now at the end of the
:

30

Hudhra

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 & 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. n, 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 /3
:

belongs to the province of Nisibis. The notitiae of the Neslorian bishops are not
complete enough to enable us to identify the cities to which the lists belong,
but perhaps a is of Ardashir and
of Mardm.
Brit. Mus.
(3) Lectionaries
:

Add. 14492
68 1

i^xiii),

(c. ix),

14491 (ix or

Rich. 7168, 7173-6.

x\

14705, 17923

(xi),

14688

xii

or

xiii),

Egertoii

^o

Introduction

Ixxx
History, &c.

iii.

Three other anaphoras are mentioned, but are now

unknown.
mentioned in the Catalogue of
(1) BAR^AUMA (fl. 480)
iii
O.
B.
Abhdishu (Assemani
[i] p. 66).
mentioned also by Abhdishu (ib. p. 65).
(2) NARSAI (fl. 490):
An anaphora under this title is
(3) DIODORE OF TARSUS.
Menezes
de
synod of Diamper along with those
proscribed by
of Nestorius and Theodore (act. v deer. 2, ap. Raulin Historia
Romae 1655,
p. 153), and Abraham Ecchellensis (Catal. Hebedjesu
Renaudot (Lit. or. coll. ii, p. 569) questions
p. 135) mentions it.
1.

10

existence, supposing that the

its

synod of Diamper confused

but the decree mentions

names of Theodore and Diodore

both and the doubt seems gratuitous.
the

Comp.

15
x

c. A. D.

3 above.

i.

531)

c.

On

Eutych.

et

the anaphora of Theodore see Leontius of Byzantium

Nestorium iii. 19 (Migne P. G. Ixxxvi. 1368 c).

The

history of the rite must otherwise be sought in the

commentators, of whom the works of the following are extant.
Ishu yabh of Arzon (t 595) Questions on the mysteries, found in
2.

20 part in

Vat. Syr.

of Arbela

cl (5)

(Assemani Vat.

catal. or.

iii

p. 280).

George

960) Exposition of all the ecclesiastical offices is

abstracted in B. O. iii (i) pp. 518-40 (tr. iv. is on the liturgy); his
Questions on the ministry of the altar is extant in Vat. Syr. cl (i).

25

(fl.

Yabhallaha II (t 1222) Questions on betrothals and marriages and

Abhdishu of Nisibis (1318) The
on the sacred liturgy, ib. (3).
Pearl is printed with a Latin translation in Mai Scriptt. vet. nov.
coll. x (2) Romae 1838, pp. 317 sqq., and is given in English in
Badger The Nestorians and their rituals ii, Lond. 1852, pp. 380-422
:

iv.

on the Eucharist.

sq. is

30 causes

of

the mysteries

Timothy

of the church

is

1318) On the seven

abstracted in B. O. iii (i)
II

(fl.

The Book of the Fathers or The heavenly intelligences,

included in the Nestorian \aw-bookAshithaSunhadus, is attributed
pp. 572-80.
to

Simeon bar Sabba e

(t c.

(Wright Syriac Literature

35 Catholicos

p.

of the East and his

340) but

is

certainly

much

later

Maclean and Browne The

it is
people Lond. 1892, p. 183)
30,

unpublished.
Narsai

(fl

Hedhaiyabh

490) Exposition of the mysteries (B. O.

(f6o7>

Exposition of the mysteries

(ib.

iii

83),

[i]

p. 65),

Hannana

of

and Ishu barnon (f8s6)

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
short history of Syriac
p. 489 n. xi be the work of Ishu barnon.
Cp. Wright

literature

Lond. 1894, pp. 59, 127, 217.

Of modern

Assemani Biblioth. orient, iii (i) and (2)

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
3.

gives

all

writers

sorts of information
:

holy eastern church : introd. pp. 319-323 discusses the originality

of the Persian rite as against Palmer Origines liturgicae i, 10
pp. 194-196 (4th ed.): Bickell Conspectus rei syrorum literariae
On the Nes
pp. 61-5 discusses some points of the liturgy.
torians see Etheridge Syrian churches pp. 54-134, Badger

The Nestorians and

their rituals Lond. 1852, Yule Cathay and

Hakluyt Soc. 36, 37, Lond. 1866, Legge The
Nestorian monument of Hsi-an Fu Lond. 1888, Maclean and
Browne The Catholicos of the East and his people Lond. 1892.
On the Chaldaeans, Lebrun Explication vi, pp. 369-571, Badger
the

way

thither,

der katholische Orient Miinster 1874, 1-6 (no. 6

s., Bickell
has notes on the liturgy comparing the Uniat and the Nestorian
forms in detail).
On the Malabarese see Raulin Historia

15

u.

ecclesiae

iv (2)

Malabaricae

1745,

Binterim Denkwurdigkeiten

Mainz

1827, pp. 240 sqq., Etheridge u. s. pp. 150-171,

The Christians of S. Thomas and their liturgies Oxford

Howard
1864, Rae The Syrian

IV.

A.
The

Romae

20

liturgies of S.

church in India Edinb. 1892.

25

THE BYZANTINE RITE

THE ORTHODOX LITURGIES

CHRYSOSTOM, of

S.

BASIL and of

S.

GREGORY DIALOGOS
In many cases

or the Presanctified exist and are in use in several languages.

there is a Uniat rite alongside of the Orthodox.

30

The languages

are the following: (i) Greek, in use among the greek-speaking

populations of the Levant, whether Orthodox or Uniat, and in the western
Uniats, the Greek in Italy and the Albanian in Sicily: (2) Syriac, no longer

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

in use but formerly the

Introduction

Ixxxii

language of Georgia, the exarchate of Tiflis, now

process of displacement by Slavonic (5) Old Slavonic, the
ecclesiastical language of Russia and of the Slavonic populations of the Balkan
(6) Roumanian,
peninsula and Austria-Hungary, both Orthodox and Uniat

catholics

(4) Georgian, the

some degree

in

in

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
10 well as Japanese and Chinese, in use in the missions of the Russian church:
(9) English, in use

Austrian colonists in N. America, formerly Uniat,

the bishop of Alaska and the Aleutian islands resident in

among

now Orthodox under

San Francisco.

Of

the liturgical books

it

is sufficient

to

mention

(i) the

Turner, containing

and dealing

15 the rules for determining the service to be said on a given day,

with questions of occurrence and concurrence, &c., and indicating most of the
first published in IVTTIKOV /mi TO, a-rropprjTa Venice 1545, and again
variables
;

TVTTIKOV avv

&fa>

ay ia

irepiexov iraaav

TT)I/

Si&rafiv TTJS

fKK\r)aia<jTiKf)s

a.KO\ov6ias

TOV xpovov o\ov Venice 1685, and much simplified in TVTTIKOV Kara TTJV rniv rrjs
20 TOV "XpitTTov iu,ya\T)s (KK\T]atas Constantinople 1888.
Selections from the
Typikon are given under the several months and days in the M^i/afa, the Ai/0o-

and the books de tempore in (7) below. (2) The Evxohoyiov contains,
besides the offices for the rest of the sacraments and the occasional and
\u~yiov

pontifical offices, the text

25 diakonika being generally

and rubrics of the fixed elements of the

more or

less abbreviated.

(3)

The

liturgy, the

Aetrovpyucuv or

At 6tiai XdTovpyiai 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 IfpoSiaKoviKov contains the

diakonika: e.g. Ifpo^iaKoviKov vkov Venice 1694,

3

airaoa

f/

rfjs ifpoSiaKovifcrjs ra^ecus -rrpagis

and responses are contained

(TTOV fjyovv TO.

(6)

The

in the ^v\\(irovpyiKuv

e. g.

(5)

The

o5

Trfptf xfrcu

fixed

hymns

AicoXovdia TOV avayvw-

ffv\\iTovpyiKa Venice 1549, 1641, and vccaffTi SiopOodetea (sic) 1644.

ATTOCTTOAOS or Hpaair6(TTO\os and the Eua77eAtoi con

AvayvcaoTittov, the

tain the lections, the fvay-y e \iaTapmv the table of

35

lfpoia,KoviKov tv

Venice 1768, &c.

N.T.

lections.

(7)

The

variable

are found, for Sundays in the OKTWTJXOS (Venice 1525 &c. N for Lent and
the three preceding weeks in the Tpiwdiov (Venice 1522 &c.), for Eastertide in

hymns

i,

the TifiTr/tcooTapiov (Venice 1544 &c.), and for the immovable feasts in the
the festal hymns are repeated in the AvOoboytov
MrjvaTa (Venice 1548 &c.)
:

(Venice 1621 &c.), and again in part (the antiphons of the enarxis and the hymns
t
40 of the Little Entrance, in the npo\6yiov( 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

A. Fabricius Bibliotheca graeca v,

lit. ii, Lond. 1698, diss. 2, pp. 30-60

45 introd. Lond. 1850, pp. 819 sqq.

Graecorum Paris 1645, reprinted

Hamb. 1712: Cave Scriptornm

J.

in

cedes, hist,

Neale History of the holy eastern church :

Daniel Cod. lit. iv, Lips. 1853, pp. 314 sqq.:
:

The Byzantine Rite

Ixxxiii

Pitra Hymnographie de Veglise grecque Rome 1867, pp. 62-64

Legrande Btbliographie hellenique au quinzieme et seisieme siecle Paris 1885, Bibliogr. hellen. 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.

At dflin \fiTovpylai TOV dyiov loudwov TOU ^pvcrooroyuot;, BatriXeiov TOU p.cyd-

Xov KOI

T>V

fj

oKToftpiov

P.TJVOS

This

is

the

Teppdvov dp^ifmcrKOTrov

7Tpor]yiao-p.eva>v

ItTTOpia fKK\T)criaarTiKr)

KOL

/jLvariKr) deaipia.

A^/j.7/rpiou

dfia>TT]Ti

editio

Ei>

AovKa TOU

Pd)p,r)

Kcoi/oTairti/ouTroXecoy

^iXioorw

(pK<^

(1526) IO

KprjTos.

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

unknown. The text is reprinted in Swainson, pp. 101-87 (bottom). S. Chrys.

was published separately in Aeirovpjia TOV dyiov laavvov rov -xpyaoaro^ov Kara
is

rov Aijuyrpiov AovKas

7-rjV

(sic)

rov Kprjrus ftcSoaiv Venice 1644.

6fla \fiTovpyia TOU ayi ow

icoa^i

ou TOV jfpucrooTOfiov

sancti Joannis Chrysostotm Venetiis per Joan.

dlVintt nilSSd

Antonium

de Sabio 1528, and apud Julianos 1687 (greek and

The

text

is

closely akin

15

to,

et fratres
20

latin).

but not identical with, that of the edition of

Ducas.
Afirovpyiai

TK>V

dyiav rrciTfpwv

laKco/3ou

TOV (moaruKov KIU

dSeX^o^ oi

Buai\fiov TOV /leyaAofj icoai/fou TOV xpvo-oo~T6p.ov Parisiis 1560.

The source

of the texts

is

not indicated except in so far that in the letter to 25

the cardinal of Lorraine prefixed to the corresponding latin collection, Paris 1560,
Antwerp 1560, 1562 (see above, p. xlviii), the editor Jo. a S. Andrea describes
the documents there contained as

The

drawn

e mediis Graeciae bibliothecis

(f.

2 v).
of

an ancient ms. of Johannisberg

Chrysostom, that of Leo Thuscus (see below pp. Ixxxiv 10, Ixxxv 3o\

S.

J.

latin version of S. Basil is that of

Goar EYXOAoriON

sive rituale

tini,

30

cum selectis biblioSancti Marci Floren-

graecorum

thecae Rcgiae, Barberinae, Cryptae Ferratae,

Tillianae, Allatianae, Coresianae, et a/it s probatis

mm.

ss. et

illustratum.
exemplaribus collatum. Interpretatione laiina
Ed. secunda Venetiis mdccxxx.
Lutetiae Parisiorum mdcxlvii.

editis

35

the most considerable collection of materials for the history of the

Daniel Cod.
text that has been made, and it has never been adequately used.

This

is

iv pp. 327 sqq. makes some use of it and embodies some of its collations for
Chrysostom. Its most important texts are the Barberini, on which see below
and the following
40
f 2

lit.

S.

Introduction

Ixxxiv
Ibid. pp.

153-156

(ed. 2)

Exemplar aliud

liturgiae Basilianae

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

insula Patmo diaconi. An undated text of S. Basil, of an ancient
type intermediate between the Barberini and the mass of later
5

texts.

The ms., brought to Europe by Isidore Pyromalus, a friend of Goar

recognized by the latter as closely related to the latin text given by

s,

was

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
et

omnem

alium

J.

Cochlaeus Speculum antiquae devotionis circa niissatn

ap. S. Victorem extra muros Moguntiae

cultum Dei

1549 or from G. Witzel Exercitamenta syncerae

quae

lector

habes liturgiam seu

missam S.

pietatis

Basilii

multo saluberrima inter

mag. recognitam Mogunt.

15 1555: and Cochlaeus and Witzel derived it independently from a vetustus codex
latinae translations belonging to the monastery of S. John in the Rheingau,

Johannisberg on the Rhine below Mainz: see Speculum p. 117 and

Exercitamenta epistola nuncup. and praefatio. Both the mss. are lost for the
at least, Goar s greek is not in the Bibliotheque Nationale, and
present
20 the Johannisberg ms. has probably perished, the library having been burnt at
i.e.

the beginning of the present century.

The texts are important as containing
the diakonika and an order in some ways different from that of later texts. It

noticed that the prayer of the Cherubic Hymn OuSas agios is wanting,
and the text of the prayer of Elevation Upoffx** Kvpie is intermediate between
identical with the text in [Amphi25 that of the Barberini ms. (p. 341 below
opera omnia ed.
lochius] Vita S. Basilii 6 in S.S. patrum Amphilochii
Combefis, Paris. 1644, p. 176 B) and that of S. Chrysostom in Grottaferrat. T /? vii

may be

of the ninth or tenth century.

C. A. Swainson
3

sources

The Greek Liturgies

chiefly

from

original

Cambridge 1884, pp. 76-187.

This gives, pp. 76-98, the three liturgies from the Barberini ms. with variants
Chrysostom from Vat. Graec. 1970 (codex Rossanensis], and again pp. 101144, 151-187 from Burdett-Coutts iii. 42 (eleventh cent.) and from the editio

in S.

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

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

conclusions can be

40 altar-book with a more or less complete sixteenth century text leads to no

The inadequacy of
result, and the remarks on p. 148 are entirely illusive.
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

the diakonika.

momentous

between the eleventh and the

additions

referred to on

teenth centuries

xxxvi

six

their
only the Prothesis
extent and their momentousness can be judged of from Appendix Q below.

The

p.

affect

service-books of the Orthodox use, until the present

century, seem to have been printed exclusively at Venice where

the Euchologion was published in 1526, 1545, 1558 &c., and
there has been a series of issues by various editors ever 10

In the present century editions have been printed at

since.

/y a 1803, and at Athens, e.g.

the
latter
\fiTovpyiat 1835,
representing the use of the
church of Greece which has characteristics of its own. Of the
Constantinople, e.g.

Af

Ei/xoXoyiov

0eTai

service-books of the Uniats, the Basilian use of Italy is repreat?

edos ifpovpyelv rols iTaXoypaiKols
Sented by At $etai Aeirovpy/m
TOV ayiov BacrtXetou p.ova^ols Kara
P.OVTJ

ayico
IJLTJV

KpvTTTTjs

r;

Kara

TTJV

Kal fdos

Qeppdrys

TI]V

Ka\ovp.fi>r)

TU^LV TOV TVTTIKOV

TWV iTa\oypaiKa)v

TO.II>

Rome

Trjs

TOV TVTTIKOV

l6oi and

Trai/creVroi; p.ovrjs

ju,oi>abWa>i>

15

//

^p^rat

f]

A.eiTovpyiKov
TTJS

crf^aap-ia
cri/v

Gew

KpvrrTofpepprjs val

TOV p.fyd\ov Trarpos

f]fjLa>v

BacrtXetbu 20

1683, the latter arranged as a Roman missal ; while

the editions of Ei>xo\6yiov TO /ze ya, Rome 1754 and 1873, repre
sent the use of the Greek Uniat in general.

Rome

See E. Legrande Bibliographic hellenique an xv et xvi siecle Paris 1885, Bibliog.

au dix-septieme siecle Paris 1894-5. From one or more of the editions of 25
the service-books are derived several western literary editions: e.g. Daniel
hellen.

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 Af 0e?cu Xfirovpyiai
Lond. 1894 (chiefly from edd. Venice 1851, 1888, Constantinople 1858).
Translations, (i) S. CHRYSOSTOM was translated into Latin for Rainaldus de 30
Monte Catano by Leo Thuscus in about 1180 from a text of the end of the
eleventh or the beginning of the twelfth century, as is indicated by the names
of Nicolas patriarch of Constantinople (Nicolas III 1084-1111) and of Alexios
the emperor (Komnenos 1080-1118) commemorated in the great intercession
(the other patriarchs cannot be identified).

ecclesiae
d.

This version was published by 35

Joannis Chrysostomi secundum veterem usum

Constantinopolitanae Colmar 1540 (Horawitz and Hartfelder Briefwechsel

Beatus Rhenanus

in

Missa

d.

B. Rhenanus Leipz. 1886, pp. 617, 466, 471, 474) and reprinted in Liturgiae

missae ss. patrum Parisiis 1560, Antwerpiae 1560, 1562, and fragments of it
Another latin version was made in about 1510 by 40
Swainson, pp. 145-7.
Erasmus for Fisher of Rochester (Fisher de verit. corporis et sanguinis Christi in

sive

in

Introduction

Ixxxvi

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

euchar. Colon. 1527,

separately in D. Joannis Chrysostomi missa graecolatina D.

Erasmo Roterodamo

and at Colmar 1540; again in Opera S. Chrys. Basil. 1547

rov
and t. iv Paris 1624 and again in Tfjs Qtias \tiTovpyias rov ayiov
and version of 1528, and
XpvffoffT6fj.ov Svo Kti/j.eva Venice 1644 (being the text

5 interprete Paris 1537,

""Icaavvov

a text with Erasmus

version, described

in

the preface

as

reprinted from

an edition by Morel, 1570) and \firovpyias rov dyiov luavvov rov xP vaoar ^tJLOV
10 Ire pa ttcfioais nXtTaOat
fv nai r&iv fj.ova.aTrj plow 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
ei&>&vias

on the great differences between the Trier text, that used by

roll in the cathedral church of Worms: this last is also men15 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.
in his preface

Erasmus, and a

by Gentianus Hervetus, Venice 1548, Antwerp 1562, and reprinted in the BiblioMontfaucon Opera S. Chrys.
theca patrum Paris 1624 t. ii, 1644 and 1654 t. xii.
t. xii, Paris 1735, gives a version from the text of Savile Opera S. Chrys. t. vi.
20 Etonae 1612 (described as derived from ed. Morellii Paris. 1570, i.e. apparently
AHT. T. ay. Trarepcav Paris. 1560). See Cave Scriptt. eccles. i p. 305, Fabricius

651 sq., xiii p. 824, Burbidge Liturgies and offices of the church
Lond. 1885, pp. 41 sq., Legrande Bibliographic hellenique au dix-septieme siecle
A German translation was published
i
p. 459 sqq.: Gasquet and Bishop u. s.
25 by G. Witzel in 1540 (Horawitz and Hartfelder u. s. pp. 466, 469), and a modern
Biblioth. graeca vii p.

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 Ei/xo^oyiov Venice 1673)

version by

and

ceremonies of the Greek church in Russia Lond. 1772, pp. 137-84

30 (from the Slavonic): Neale History: introd. pp. 341-726 (from edd. Venice 1839,
in The divine liturgy of our father among the saints John Chrysostom
1842)

King

Rites

Lond. 1866

Robertson fd

OtTai \firovpyiai

the divine liturgies

Lond. 1894 (see

above). (2) On the old Latin version of S. BASIL see above p. Ixxxiv. A version
of his own was also published by G. Witzel in 1546 (according to Gasquet and

35 Bishop

u. 5.):

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 Offenbach s library, consisting of leaves promis

cuously arranged,

in J.

H. Mains Bibliotheca Uffenbachiana Halae 1720,

reprinted in Migne P. G
40 there stated). German in

p. 498,
1291 sqq. (certainly not of the ninth century as
Rajewsky u. s. English in Brett pp. 57-70 (anaphora

cvi.

(3) The PRESANCTIFIED

only, from Goar), and Neale and Robertson as above.
translated, from the edition of 1526 and an Euchologion, by Gilbert
Genebrard, and published in the Biblioth. pair. Colon. 1622 t. xv, Paris 1624

was

t.
ii, 1644 and
1654 t. xii, Lugdun. 1677
45 Rajewsky, Neale and Robertson as above.

t.

xxvii.

German and English

in

The Byzantine Rite

Ixxxvii

The Lectionary.
(i) The Awyi/oxm? or awyi/wo-fiara, the Old
Testament lections of the divine office, were printed separately
with the proper
rrdvTa

TO.

irpOKtiptva in Bi(3\iov \ty6fttvov

Avayvcao-riKov Trcpie^ov

dvayvwa/j-aTa ra Iv rols ecnrfpivols rov o\ov tviavrov

fV TOIS /3t/3Xiotj

rail/

StoSeKa

p.r)vcov

TO.

Kal ra ev rat rptcoSuw KUI ev rco

Tf
Trfi

vpirrKop.eva

T^Koorapt a)

Venice 1595-6.

This has not apparently been often reprinted,

if at all.
The lections do not belong to the liturgy except in
from Genesis
Lent, when the two lections of the ferial
and Proverbs respectively, become on Wednesdays and fridays
(<nrfpu>Qs,

the lections of the Presanctified.

The

or

They

are contained in the 10

containing the
Apostles (S. Paul) and the lections from the Acts substituted for
Tpubo iov.

(2)

ATTooroAos

npa^aTToo-ToAos,

the Apostles in Eastertide, was printed at Venice in 1550 and

In some editions at least the proper wpoKfifieva
frequently since.

and

alleluias are added.

(3)

The

Qelov Kal lepbv EwryyeXtov,

con-

15

taining the Gospels for the year, was published at Venice in

1539 and often since. (4) The EvayyeXurrtipiov or table of Sunday

Gospels for the year Was published in

TWV cvayy\icrTwv diado^v

Troflev

ap^ovrai

Kal

EvayyeXio-rdpwv Trepiexov

and is appended to modern

Venice 1872. The later editions include the Apostles

1614, 1624,
e.g.

TTJV

KaraX^ypvow Venice
editions of the Evayye\iov 20
TTOU

in

the table.

The

is given in Smith and Cheetham Diet, of Christian anti

Lectionary, pp. 955-9, and in Scrivener Introduction to the textual
On the structure of the 25
criticism of the New Testament, ed. 4, i pp. 80-89.
lectionary see E. Ranke s excellent exposition in Herzog-Plitt Real-Encyclopddie

table of lections

quities s. v.

Perikopen, pp 463-8. See also Burgon The last twelve verses of S. Mark
Oxford 1871, pp. 191 sqq., and Scrivener op. cit. pp. 74-7, 327 sq. (inaccurate in

xi, s. v.

detail).

ii.

On

the EvayytkiffTaptoi see further in the Glossary sub voce.

The other languages of the rite.

Of the Melkite Syriac only the Gospel

published in Bibliothecae syriacae

lectionary has been

a Paulo de Lagarde

quae ad philologicun sacram pertinent Gottingae

(

the Jerusalem Syriac

The
bibl.

Ranke

in

1892, pp. 257-402

).

See Tischendorf-Gregory Nov.

E.

collcctae

test,

graece, ed. 8, Leipz. 1894, pp. 827 sq.

Herzog-Plitt Real-Encyclopddie xi, 5. v. Perikopen, pp. 470 sq.

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

Ixxxviii

Introdiiction

The Arabic
in

0etm

At

for the use of the

Orthodox

L^j^Il

in Palestine is printed

(The book of the

j\j^i\
service of the holy mysteries] Jerusalem, at the Patriarchal
press,
1860 (arabic only). The Uniat Melkite use is found in A* tidai
5 \firovpyiai

\ftTovpyiai

oL^y^J

Vienna 1862

L*jj>.

c_>Lo

(The book of liturgies)

greek and arabic).

L_>Lo

(parallel

The Gospel lectionary is tabulated in Mai Scriptt.

1831, pp. 34 60 from Vat. Arab, xvi (twelfth cent.).

10

nov.

1839?),

coll. iv (2)

Romae

In Slavonic the liturgies of S. Basil and S.

Chrysostom
were published for Servia, with the lections at Venice in
1519,
1554, and in three editions about 1570, and without lections at
Venice in 1527 (Dobrowsky Institutions linguae slavicae Vindob.
p. xl

1822,

P. J.

Safarik Gesch.

ed. Jirecek,
15

vet.

(Rome

d.

sudslawischen Literatur,

Prag 1865,
pp. 284 sq.), and the liturgies for
Russia at Venice in 1574 (Zaccaria Biblioth. ritualis
Romae
1776, p. 19) and at Moscow in 1602 (Dobrowsky op. cit. p. xlix).
The Georgian books were printed before 1798 (F. C. Alter
t.

iii

i,

Wien 1798, p. 122).

the liturgies are published for the use of the

Ucber georgianische Litteratur

German

In
20

Russian colony

at

Alexandroffka near Potsdam

in

Maltzew

die

gottlichenLiturgieen unserer heiligen Vater Johannes Chrysostomos,

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

Berilcksichtigung

The
25

and

in

d.

griechischen Urtexte Berlin 1890.

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

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

Roumania

1643 Old Slavonic was the ecclesiastical language, and

same century Servian was that of commerce and law. Since
that date Roumanian has been substituted, but the
Cyrillic alphabet was retained
till 1828 when it was modified
in about 1847 it was finally abandoned and the
30 roman letters adopted. See Grober Grundriss d. romanisch.Philologie
Strassb.
In

till

sometime

till

in the

i,

1886, p. 437, Morfill Slavonic literature Lond. 1883, p. 24.

of Kamchatka (1840-68^, afterwards
metropolitan of

Innocent archbishop

Moscow, translated or
assisted in the translation of the liturgy into several dialects of N.E.
Asia, the
Aleutian islands and Alaska.
See American church review July 1877.
35

iii.

Manuscripts.
(i)

ROME,

Biblioth. Barberina.

end of the eighth century,

are abstracted in

Goar

in uncial.

EfyoAoyioi/ pp.

MS.

iii.

55. Parchm., of the

Euchologion.

The

liturgies

83-85, 150-153, 173 (ed.

2),

The Byzantine Rile

Ixxxix

and printed at length in Bunsen Analecta antenic. iii. pp. 201-36,

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

According to a note on the fly-leaf, the volume was bequeathed to the convent
of S. Marco at Florence by one Nicolas de Nicholis, having been left in Florence,
according to Goar s prooemium, by a member of the Council of Florence in 1439.

On palaeographical grounds it is assigned to the eighth or ninth century, and

the date is probably more closely defined as between 788 and 797 by the com- 10
memorations on p. 333 below, where the @aat\(is must be Constantine VI
(779 "97) an d

Mary (married in 788) or Theodota (married

dowager empress Irene. The lacuna of eight
supplied below, pp. 327-36, from Grottaferrata T /3 vii.

in 795),

&aai\iaoa. the
is

and the

leaves in S. Basil

The bulk of existing manuscripts are of the eleventh

seventeenth century, while texts of the tenth century are

(2)

to the

The

15

texts, so frequently
the completeness of
the contents and only in a small degree the text of the liturgy
celebrant s altar books are commoner than more complete 20

rare.

diversities

insisted upon,

for the

among manuscript
most part

affect

documents.
F

Ninth or tenth century, Grottaferrat. Ty3 vii (i). Tenth century, Grottaferrat.
Eleventh century, Grottaferrat. F /3 ii, iv, xx (2)
Paris Grace.
x, xx (i).

/3

Burdett-Coutts

42 (given in Swainson, Chrys. Bas.). Twelfth

Milan F. 3 sup. 25
century, Rome, Bibl. Angelica C. 4. 15 Grottaferrat. T /3 xxi
Paris Graec. 330, 391, 392, 409: Bodl. Laud. 28, Aud. E. 5. 13
Burdett-Coutts

328

(i)

iii

i.

10 (variants in Swainson, Chrys. Bas.). Thirteenth century, Grottaferrat.

xiv
Milan E. 20 sup.
Paris Graec. 112
Bodl. Cromw. n.
Fourteenth

/3

vii (a\ xviii

Grottaferrat. T
century, Vat. Ottobon. 288
Paris Graec. 324, 328 (2), Suppl. graec. 469
grace. 447, 452

Venice Append,

Cairo Patriarch. 30
69: Jerusalem Patriarch. 520, S.Saba 605, 607 (patriarchal Siara^y). Fifteenth
century, Milan P. 112 sup.: Paris Graec. 326, 2509, (Gear s ms., pp. 78-83),
:

Mazarin Graec. 727 Munich Graec. 540 Patmos 641, 690, 703 Jerusalem
Sixteenth century, Rome, Bibl. Corsiniana 41
56.
29, 41 E 31
Grottaferrat. T
Venice Nanian. 192, ii 147
Paris Graec. 393 35
ix, xxiv
Bodl. Barocc. 42, 107 Munich. Graec. 409: Jerusalem 5. Saba 48, 53, 250, 392,
Seventeenth century, Venice Nanian. 219, 221, ii. 159,
401, 618, 621, 687, 692.
ii. 160, xi. 28
Paris, Bibl. Mazarin Graec. 725
Jerusalem Patriarch. 74, 99, 334,
Bibl.

5.

Saba

Saba 327, 384, 540, 571, 584, 585, 586.

Of unassigned date,
Barberina iii. 12, 22, 35, 40
48, 64, 89, 105, 1 08, 112, 129, iv. i, 10, 13, 17, 25, 40 (Gear s Barberin. secund.},
41, 70 (these are described simply as Euchologia, and probably they do not

474, 481 (i), 5.

Rome, Vat.

Vat. gr. 1213, Ottobon. graec. 344, 434, Bibl.

xc

Introduction

contain the liturgies, while no doubt some of them belong to group (4)
Gear s
below): Milan F. 10 sup., E. 18 sup. 2: Jerusalem S. Saba 570.
Euchologion patriarchate (Grottaferrat. r )3 i, twelfth cent.) does not contain
the liturgies.
Some other mss. are mentioned by Goar and by Swainson, but
all

they are

difficult to identify

from their descriptions.

From

the eleventh to the fifteenth century commonly,

and for a century or two before and after this period occa
(3)

sionally, the liturgies were written on a roll, a strip of parch

ment several feet in length and from six to eight inches broad
10

attached to a

on both
in

wooden

roller with

ornamental

finials,

written over

beginning from the roller

use the parchment after being unrolled might

sides, the text of the verso

order that in

Such manuscripts are generally celebrant s

beyond the prayers and short rubrics
in some cases they have at least the cues of the diakonika, and
deacon s rolls containing only the diakonika are not unknown.
Each roll commonly contains a single liturgy, occasionally two

be rolled up again.

books containing
15

little

or even the three.

Ninth or tenth century, Grottaferrat. T & xxix (fragments).
Eleventh
Bodl. Bodl. Add. E 12, E. D. Clarke
20 century, Grottaferrat. F /3 xli (fragment)
:

38

(ff.

27564:

230: fragments).

i,

Paris

Graec. 409:

Twelfth century, Brit. Mus. Add. 22749, 27563,

Monte Cassino (fragment): Messina Graec. 176:

Jerusalem S. Saba 2 (fragment). Thirteenth century,

Mus. Add. 18070 Paris Graec. 409 A, Suppl. graec. 468: Patmos 707, 709,
Fourteenth century, Patmos 714, 716 (prothesis and diakonika), 721,
25 7!0, 731.
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,
Chalki Theol. School
Brit.

Patmos 719 (with prothesis), 723, 724, 726. Seventeenth century, Patmos 717.
On these mss. generally, and for other examples, see Gardthausen griechische
30 Paldographie Leipz. 1879, pp. 58 sqq. Besides the liturgies, other parts of the
Euchologion, e.g. ordinations, occur in rolls.

This form of liturgical ms. is called KOVTOLKLOV, KovSatciov, KovdaKi.

Hence
&c. are used for a copy of the liturgy, whatever its form (Theod.
Balsamon in can. 32 in Trullo p. 193 [Migne P. G. cxxxvii. 621 B], resp. ad Marc.

KOVTO.KIOV

35 5 Vb- cxxxviii. 957 B]: EvxoXoytov in ordin. presb

similarly in arabic kindak (Bodl. Bodl. 402, f
.

generally of a

An

40

roll,

e.g.

Venice 1869, p. 165), and

syriac kundoko is used

in

not apparently of a liturgical book in particular).

important group of manuscripts is that of the Basilian

(4)
communities of Italy and Sicily. They no doubt in some cases
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

have been studied in detail.
There are several such manuscripts

rite.

in

the

They do

not appear to

library of Grottaferrata,

the 5

Basilian monastery in the Alban Hills

of the twelfth century, F /3 viii, xv
of the thirteenth, F
of the fourteenth, F & iii (Goar s cod. B. Falascae],
xiii
:

xii

of the sixteenth, F
of the seventeenth, F
xxiii,
xvii, xix, xxxiii
of the eighteenth, F /3 xxvi, xxviii
of the nineteenth F
xxxii. (See
:

xxxviii

Rocchi Codices cryptenses Romae 1884). Messina Graec. 107 (xvth c.), 144 (xvi) 10
are Basilian euchologia, and probably the liturgies ib. 160 (xiv), 147 (xvi), 56
and Vat. Basilian. grace, ix (= Vat. gr. 1970, Swainson s C),
(xvii) are Basilian
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. Auct. 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-Miinster,
described by F. J. Mone in Lateinische u. gricchische Messcn Frankfurt a. M. 1850,
pp. 138 sqq.

The

texts appear to be Italian.

20

In connexion with this group of manuscripts may be

mentioned the so-called LITURGY OF S. PETER, which is a
compilation from the Byzantine and the Roman rites, being the
Byzantine liturgy with a Roman mass and the canon substituted
for the corresponding Byzantine paragraphs.
It may be that it
is

only a literary experiment

25

but the considerable variations of

text in the several copies suggest rather that it represents a

serious attempt to combine the two rites and that it was actually
in use in the Greek communities in Italy. It was first published,

from a manuscript in the library of card. Sirleto, itself derived

no doubt from the Vatican manuscript below, by Guil. Linden
in

Apologia pro

litiirgia

Petri apostoli

et

commentarms

in

30

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,

It is

iii

Hamb. 1719

contained in Grottaferrat. F

/3

vii

(greek and

35

latin).

(ixth or xth cent.), Vatican Vat. grace.

Paris Suppl. grace. 476 (xv), Graec. 322 (xvi).

Swainson pp. 191203 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

1970

(xii),

Hymnographie de

Veglise grecque

Rome

1867, pp. 72 sq.

40

Introduction

xcii

The

(5)

the

Lectionary. The manuscripts of the ATrooroAo? and

are tabulated in Tischendorf-Gregory Novum

EvayyeXtov

Testamentuni graece
Introduction
5

ed. 8, pp.
iii,
ed. 4, pp. 328-76.

687-800 and

in

Scrivener

Some

of these manuscripts
also contain Old Testament lections, but the documents of the
Ai/ayi/axrrucdi/ have not apparently been collected.
i,

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

Syriac and Arabic manuscripts.

(6)
10

Mus. Add. 14497 (c. xi or xii) Vat. Syr. xli

with arabic rubrics).
Vat. Syr.
(2) Ledionaries.
cclxxviii (pth c.\ cclxxix (before 1141), cclxxx (1505): Bodl. Dawk. 5, 9: Brit.
Mus. Add. 14489 (A.D. 1023), 17218 (xi).
Syriac.

(i4th

Brit.

(i) Liturgies.

c.),

ib.

xl (i6th c.

Arabic,

Vat. Arab, xlvii (greek-arabic, A.D. 1582): xlviii

(i) Liturgies.
Jerusalem 5. Saba 327 (1640:
Uniat): Bodl. Bodl. 402 (S. ChrysO
Vat. Arab, xvi (i2th c.), dcxii (i5th c.)
greek-arabic).
(2) Ledionaries.

15 (i6th

c.,

Bodl. Dawk. 36, 39.

iv.

History &c.

(1)

20 liturgies

In Appendices
of the dioceses

and

of Asia

are given

and

outlines

Pontus,

of the

which were

absorbed

into the patriarchate of Constantinople, gathered

respectively from the canons of Laodicea and from the writers
of the Pontic diocese.
Cp. Palmer Origines liturgicae Lond. 1845, pp. 45-72, 106-110, Probst LUurgie
2 5 d. vierten

(2)

Jahrhunderts

ti.

deren

In Appendix

Reform Miinster

i.

W.

O similar outlines of

are collected from the writers of the

1893, pp. 124-156.

the Byzantine liturgy

and sixth centuries,

fifth

and in Appendix P from those of the seventh and particularly

S. Maximus.
On

the liturgy in the Constantinopolitan writings of S. Chrysostom and

Gregory of Nazianzus see Probst LUurgie d. vierten Jahrh. pp. 202-26.
S. BASIL is first mentioned by name in Peter the Deacon (c. 513) de
incarn. et gratia 8 (Migne P. L. Ixii. 90 c) and Leontius of Byzantium (c. 531) c.
Etttych. et Nestor, iii. 19 (Migne P. G. Ixxxvi. 1368 c) and the 32nd canon in Trullo
35 ,Bruns Canones i, p. 47), and it is implied in [Amphilochius] Vita S. Basilii 6 (ed.
?,o

S.

Combefis, Paris 1644, p. 176). S. CHRYSOSTOM is not alluded to by name before

the Barberini ms., where three prayers are attributed to him, pp. 315. 319, 343
below. Swainson, p. xxxi, argues from the absence of a title, and the assign

ment of only these three prayers

to S.

Chrysostom, that the liturgy as a whole

The Byzantine Rite

xciii

But the abrupt opening of

attributed to him at the date of this ms.
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

was not

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
;

Both S. Basil and S. Chrysostom

S. Chrysost. in Paris Graec. 328, 330, 392).
are mentioned in the tracts, of unknown date, attributed to S. Proclus and

The PRESANCTIFIED is first mentioned in

S. John the Faster (p. liii above).
the Paschal Chronicle an. 645 (p. 348. 20-28 below); then in the 52nd canon in 10
Trullo, A. D. 692 (Bruns Canones i p. 53) and in the tract of [John the Faster]. It is
generally attributed in mss. and editions to S. Gregory Dialogos, i. e. S. Gregory
the Great of Rome; but otherwise to S. Epiphanius (Vat. Graec. 1213, Bodl.
Cromw. n) or to S. Germanus of Constantinople (Corsiniana 41 E 29, 41 E 31,
5. 13), and a passage common to Theodore of Andida Comment. 15
32 and Sophronius Comment. Kturg. i states that some attribute it to
S. James, others to S. Peter, and others to other authors
and in Sinai Graec.

Bodl.Auct. E.

liturg.

1040

it

is

See Mai Nov. patrum biblioth. v (4)

(The liturgy of Gregory Dialogos in the second edition of the

apparently assigned to S. Basil.

pp. 97-99.

Liturgy of S. Peter Paris 1595 [Swainson p. ix], is not the Presanctified as 20

Swainson states [ib. note r] 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
are

might be indefinitely multiplied, but those collected below

development and to dispose of the view that 25
anything like its present complicated form is of so early a date as

illustrations

enough

to indicate the line of

the Prothesis in

suggested by Neale in History of the holy eastern church : introd. p. 346, note g.
Cp. Pitra Hymnographie de Veglise grecque p. 64. (Where, to save space, references
to the body of the book are given in this appendix, it is meant only that the
is

texts correspond, not that the readings are absolutely identical.)

30

There are several Greek commentaries, (a) S. Maximus

(Migne P. G. xci. 657-717), of which a latin version
was published in Lilurgiae patrum Paris 1560. See below p. 537.
(4)

Mvo-rayooyi a

(/3)

S.

Germanus

of Constantinople (t

HVO-TIKT) tfecopi a

c.

740)

lo-ropi a

K/(X7;ortao-T<Kj)

(MigneP.G .xcviii.384-453)published in Aftrovp-yuu

rS)v aytuv irarep&v Paris 1560, and in latin in
Liturgiae patrum
Paris 1560 and in H 6cia Xfirovpyia fpp.rjvevfj.evr) trapa TOV
ayiois

/cai

Trarpbs

The

f]p.a>v

Yeppavov

35

ei>

fttra

K.OL

/iXAa>z>

TIVWV

Venice 1639, 1690.

been interpolated, probably in the eleventh or

twelfth century, and its original form is at present irrecoverable.
See below, (y) S. Theodore the Studite (t 826) Ep^veia TTJS
text has

40

Introduction

xciv

tov
(Migne P. G. XCix. 1687-90) first
in
Nova
Mai
patrum biblioth. v (4) Romae 1849.
published by
TWV ev Ti/ 6f!q
Andida
Of
Theodore
Ke(/)aXata)o-fa)j irf pi
npo&copia
(8)
KOI ^vcrTr]piu)V (Migne P. G. Cxi. 417-68)
\fiTovpyiq yivofjifvcov av^okwv
first published by Mai in Nova patrum biblioth. vi (2) Romae
Theodore is unknown but since
1853, pp. 547 sqq. The date of
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

\dTovpyias

TGOI>

TrporjyicHTp.ei

10 S.

Germanus, perhaps
S. Sophronius Aoyo?

(f)

later than the interpolation of the latter.

Trepif^aiv rr]v

eKK\rj(ria<mKi)v

aTracrav Itrropiav KOI

a fragment
breaking off after the exposition of the great entrance (Migne
P. G. Ixxxvii. 3981-4001), first published by Mai in Spicileg.
\eiTTOfj,fpfi d(f)fiyr)criv

15

romanum

Travr&v TWV ev

TTJ

6ciq lepovpyiq Tf\ovp.fvo)vf

Romae

It is attributed to
1840, pp. 31 sqq.
is certainly of much
but
of
Jerusalem (t 637)
Sophronius
The three
later date and apparently later than Theodore.
commentaries, of S. Germanus, of Theodore of Andida, and of
iv,

S.

in common
Sophronius, have a considerable amount of matter
of
Thessalonica
Cabasilas
Nicolas
below.
(t)
cp. p. 540
P. G. cl. 368-492)
Epp.r)v(ta TT}? faias Xrov/>yias (Migne
(fl. 1350)
:

20

first

Venice
published in a latin version by Gentianus Hervetus,
1560 and in the

Paris
1548, reprinted in Liturgiae patrum
Bibliothecae patrum Paris 1575 t. iv, 1654 t.
25

t.

xxvi

1624,

t.

the text

ii.

\firuvpyias

(rf)

S.

was first published in

Simeon of Thessalonica

(Migne P. G.

Civ.

Lugdun. 1677

xii,

Biblioth. pair.
(t

1429)

253-304) and Uepl

Paris

ne/>i

roO

vaov

ayi nv

305-61), being sections of a work first published by John

71
Molibdos of Heraclea under the title 2vp.ca)v C p-axapiov apx * 7
is
a
KT\
of
which
Kara
Migne
reprint.
30 Qc<r(ra\oviitr)s
alpfrrtav
Jassy 1683,
latin version of a shorter text had been published by Jac.
(ib.

"

"*

Pontanus S.

J.,

Paris 1639, &c.

given in Goar Evxo\6yu>v pp. 179-94

Betas Kal Ifpay
Nicolas
Bulgaris Kar^o-iy lepa fjroi
(6)
(ed. 2).
1861 (in
1681
Venice
(2
Constantinople
edd.),
f^yrja-ts
Xetrovpyias
Nicolas
english by Daniel and Bromage, The holy catechism of

emended
35

in Biblioth. pair, i,
Ingolst. 1603, and reprinted
text of the same type as Pontanus with an

latin translation is

-7-775

Bulgaris Lond. 1893).

Germanus work

S.

frequently to S. Basil

is

xcv

Byzantine Rite

77ie

attributed in the mss. to several different authors, very

see Fabricius Biblioth, graeca

Pitra Jur. eccl.

vii, p 548
Pitra discovered an almost
graecorum hist, et mon. ii, Romae 1868, p. 297.
contemporary latin version by Anastasius Bibliothecarius of the uninterpolated
text, and he published the first six chapters of it, M.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 03^
Fabricius Biblioth. graeca u. s.) that the commentary is the work of Germanus II

On Theodore

(fc. 1255).

On

of

Andida see Mai Nov. patrutn

bibl. vi (2^

pp 545

sq.

Simeon

of Thessalonica see Fabricius Bibl. graec. ed. Harles, xi 10

John Nathanael H Qeia \eirovpyia
p. 328, reprinted in Migne P. G. civ. 18.
Utra f^rjyrjfffcav SicKpopajv 8i8aaKa\aj-; Venice 1574 is a compilation from Germanus,

the text of

Theodore of Andida, Nicolas and Simeon.

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

Romae
apx&v

1868,

and Gedeon

Ka)z/o-Tni/Tti/ov7roAfa>r

Kavovucai diard^fts

TU>V

15

aytcorcmoi/ narpi-

and points of ritual,

which the emperor and the court
by Constantine VII Porphyrogennetos

Constantinople 1888

in particular of celebrations at

assisted, are illustrated

"EKdeo-is

(912-58)
in

TTJS /Sdo-iXft nu

Migne P. G.

Tlfpl

cxii.)

T>V

o<p<piKia\ia>v

On

(6)

the

Allatius

(de ccierimoniis aulae byzantinae 20

TOV TraAart ou Koovo-TavTivovTroXfcds xal T&V

p.yd\i]s (KK\rj(rias (ib. clvii.

Leo

rilgtws

and Geo. Codinos Curopalates

1450)
TTJS

25-121).

Greek Church see the notes

De

(c.

o<p<piKi(i)v

ecclesiae

occidentals atquc

Goar E

in

oriental s perpetua

25

consensione Colon. 1648, cc. 1531-1600 de missa praesantificaP. Arcudius De concordia ecclesiae occidentalis et
torum)
7

in septem sacramentorum administratione iii, Paris.

1672: N. Blancardus Philippi cyprii chronicon ecclesiae graecae :

orientalis

Christophori Angeli de statu hodiernorum graecorum enchiri- 30

dion Franeq 1679
Tho. Smith De graecae ecclesiae hodierno
.

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
statu

Neale History of the holy eastern church : general introduction

Lond. 1850 Daniel Cod. lit. iv, Lips. 1853, pp. 373-420 (notes on
S. Chrysostom)
*al Xfirovp-yiK^ Athens
Rompotes x^iancm*/)
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
:

^9<K/)

35

xcvi

Introduction

On

Enarxis).
F.

Greek

the

rite in Italy

see Rodota

DeW

origine

greco in Italia Roma 1758-63

Grande-Grece Paris 1881-4 Rocchi La badia

e stato presente del rito

progresso

Lenormant La

di Grottaferrata Roma 1884 H. F.Tozer in Antiquary Aug. 1883,

Oct. and Nov. 1888, Journal of Hellenic studies Oct. 1889: Vannutelli
:

XVI

sguardo air

oriente

le

colonie Italo-greche

Roma

1890: P.

Rossano Paris 1891. On the Russian rite,

Uabbayc
J. G. King Rites and ceremonies of the Greek church in Russia
Lond. 1772
Rajevvsky Euchologion dcr orthodox-katholischen
KircJie Wien 1861-2
Maltzew Die gottlichen Liturgiccn unsercr
de

Batiffol

10

hciligen Vciicr &c. Berlin 1890.

For

(7)

illustrations of buildings, instruments, vestments,

ritual &c. see,

some of the above, Leo

besides

templis graecorum recent., de narthece&c. Colon. 1645

5

Allatius

De

Texier and

Pullan Byzantine architecture Lond. 1864: Neale History: introduc

ii
Mai Nova patrum biblioth. vi (2) p. 585 (engravings of

tion bk.

a series of miniatures from a Jerusalem manuscript, now in the

Vatican) Sabas bp. of Majaish Sacristie patriarcale dite synodale
:

de Moscou, 2nde ed., Moscou 1865 (engravings of the treasures

20 of the Moscow sacristy)
Marriott Vestiarium christianum Lond.
:

1868

Rohault de Fleury

La

messe Paris 1883-9

Bayet

art

byzantin Paris 1883.

B.
It is

THE ARMENIAN LITURGIES

necessary to distinguish between the Gregorian books,

i.

e.

those of the

and Turkey under the catholicos of Edchmiadzin, and

e. the Armenians since the xivth century in communion

25 national church in Russia

the books of the Uniat,

with the

in Austria

i.

titular patriarch

of Cilicia and

Gregorian.
a.

S. Nerses of

on

Lambron

Ju/i^^u/^/"-/?^*.^

fr

y//y/y/y

\^lf^bni.p-fiL^/ funft^ft/f-nj ujuiuiui[iiu ij^i (Considera

the orders of the church and Commentary on the mystery of

trLlrnlfqi-nj

tions

see, in

Printed texts.
i.

30

i.

Turkey now under the

under the archbishop of Leopol.

Roman

the oblation]

L.

Venice 1847, pp. 193-226.

The Byzantine Rite

xcvii

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
the

altar-book has been frequently published, generally under

title

^infi^fifj-iuuilruifi

uftfiujiftjju

ufujujujfiujif.fi

(The mystery-manual

of the sacred oblation] e.g. Constantinople 1706, 1748, 1785, 1823,

1844,

Smyrna

1761,

Nor-Nakhidcheran

1873, Jerusalem 1841, 1873, 1884.

E. Asdvadzadouriants Liturgy

of Armenia

London 1887

Edchmiadzin

of the holy apostolic church

and

(arm.

1794,

10

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] Histoin
dogmes traditions et liturgie de V eglise amtenienne 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
:

Lond. 1870, from the ed. Constantinople 1823, repeated with

additions in the edition of Asdvadzadouriants above Fortescue The Armenian
church London 1872, pp. 57-113, from Blackmore corrected by the ed. Jerusalem 20
Daniel s Latin (Cod. lit. iv pp. 451-480) is from Blackmore s english.
1841.
The translation below is founded on Malan s and follows the texts of Asdvadza
the Illuminator

douriants and Jerusalem 1844, with additions in the rubrics explaining some
points and with some modifications where unauthorized changes have been
made in current texts.
2;

(Hoursbook) Julfa 1641, Amsterdam 1662,

1667, 1686, 1688, 1705, Marseilles 1686, Constantinople 1701,
1704, 1712 &c.
The

diakonika,

which are not commonly contained in the

this, the book of the divine office.

altar-book, are

sometimes appended to

30

y. 7\*u/2/i^7^
(Lectionary] Venice 1686, Constantinople
and
1732;
according to the rearrangement of the catholicos
Simon, Constantinople 1793, 1799, Edchmiadzin 1873, Jeru
salem 1873.

The

table of

pp. 42-49.

Sunday lections is given in Fortescue The Armenian church 35

Cp. E. Ranke in Herzog-Plitt Real-Encyclopddie xi, 5. v. Perikopen,

pp. 382 sq.

8.

$uj tjujnuj u (Hynmbook] Constantinople 1850.

Containing the variable

hymns

of the liturgy.

Introduction

xcviii

f.

(Canticlebook)
&c.
1702, Constantinople 1853
^ujtuiliiuii

Amsterdam

1664, 1669, 1685,

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

Uniat.

2.

Ordo divinae missae Armenorum Romae 1642, 1670 (arm. and

missae Armenorum seu liturgia armena
latin), Codex mysterii
Romae 1677 (arm. and lat), Liturgia armena Romae 1677
and editions Rome 1686, Venice 1690, 1741, 1808, 1874,

(arm.)
10

Trieste 1808, Vienna 1858.

cum imagimbus Venet. 1823 (two edd.

and 8, arm. and lat.), Avedichian Liturgia armena trasportata in italiano Venezia 1826, 1832 (arm. and ital. with plates).
Liturgia armcniaca

4"

Translations
1

Latin by Lubeczyk, Cracau 1544 (of which Cassander Liturgica

Ordo divinae missae Armenorum Romae 1632 Pidou de S. Olon
ed.
ritu et cantu ministerii circ. 1680 (from mss. supplemented by
:

has an abstract)
Lit.

arm. cum

v: and the versions mentioned above.

1677) reprinted in Lebrun Explication
above and Liturgia armena tradotta in italiano Venezia
Italian, Avedichian as

French in Liturgie de la niesse armenienne Venice 1851 (with plates).

1873.
20 German, F. X. Steck die Liturgie d. katholischen Armenier Tiibingan 1845.
Venice 1872.
English, Issaverdenz The Armenian liturgy
ii.

Manuscripts.

of manuscripts consists of
of which Paris Arm.
Lyons, Bibl. Municip., Or. 15 (A.D. 1314,
from
6
Arm.
Munich
(A.D. 1427, copied
suppl. 12 bis is a copy),
Arm.
S.
Bibl.
Lazzaro,
1411
and
of
Venice,
an exemplar
1288)
i.

The most important group

These contain, besides the ordinary liturgy under

ATHANASIUS, the following no longer in use

(xiiith cent.).

the

title S.

(1) S.

from
JOHN CHRYSOSTOM (Lyons, Munich, Venice)
some adaptation in the preanaphoral.

30 the Greek, with

35 or. coll.

BASIL (Lyons, Munich, Venice) from the Greek.

(Lyons, Venice) from the Greek.

(2)

S.

(3)

THE PRESANCTIFIED

(4)

S.

(5)

S. IGNATIUS (Lyons) from the Syriac (Renaudot

ii.

(6)

JAMES (Lyons) abridged from the

Syriac.
Lit.

p. 214).

THE ROMAN

from the Latin

(Lyons, Munich, Venice)

with some adaptations at the beginning.

The Byzantine Rite

(7) S.

and

GREGORY THE ILLUMINATOR

fitting to give thanks,

and

to

xcix
// is

meet and right

worship thy majesty (Lyons,

Munich).
(8)

S.

GREGORY NAZIANZEN

with the whole heart

and

// is very meet in faith

with glorification

to

worship

thee,

and

God

uncreate (Lyons).
(9)

S.

CYRIL OF ALEXANDRIA

O God without beginning,

uncreate timeless infinite incomprehensible (Lyons).

GREAT THE PARTHIAN (t 439) // is

that have received these eternal benefits
us
very right and meet for
(10) S.

ISAAC THE

10

(Lyons).
Of these

are anaphoras opening at the offertory prayer

(5) and (7)-(io)
corresponding to the Prayer of Athanasius p. 432 below: the rest are complete
The liturgies of S. Basil and S. Ch.rysos.tom are referred to in one
liturgies.

of the responsiones of the Armenians at the council of Sis in 13.42 (Mansi Concilia
Osauri in the same passage is probably a corruption of
c. 1243).
and the liturgy of John Osauri that of
Oskeberan

xxv.

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

Arm.

suppl. 3,

2.

The
S.

The

ff.

109 sqq., and

ib.

71 (Dominican).

following are manuscripts of the ordinary liturgy.

mss. above mentioned

ATHANASIUS.

all

include the ordinary liturgy under the title of

a second copy of the year 1432 (forming

The Munich ms. has

Vienna Arm. 9 (1635),

Paris Anc. fonds 24 (1675)
I9 (1653"), 27 (1664: deacon and clerks book), 18 (c. 1700: Gallician Uniat) 25
Uniat abridged for low mass). There are many
Bodl. Marshall or. 106 ,1675

part of the Hoursbook}.

mss. at Edchmiadzin and

The Jerusalem

some twenty volumes

lectionary,

at S.

Lazzaro

the oldest form of the

at

Venice.

Armenian

lectionary,

is

contained in Paris Anc. fonds 20 (ixth cent.?), Bodl. Arm. d. 2 (xiiith cent.).
See Kalemkiar Catal. d. arm. Handschr. in d. k. Hof- u. Staatsbibliothek zu 30
Munchen Wien 1892 Dashian Catal. d. Handschr. in d. k. k. Hofbibliothek zu
:

Wien 1891

Delandine Manuscrits de

la biblioth.

de Lyon Paris 1812.

In the proceedings of the council of Sis, mentioned above, a passage is quoted

from the ordinary liturgy under the title of missale S. Athanasii, and it bears
the title of S. ATHANASIUS in the Lyons, Munich and Venice mss. as already ^c
mentioned. S. Nerses of Lambron in his Commentary calls it S. CHRYSOSTOM.
It is probable that only the anaphora is properly called S. ATHANASIUS, while
the ordo communis might be attributed to S. Chrysostom on the ground of its

close relation to the Greek.

iii.

Commentaries &c.
Of Armenian writers, Chosroes the Great

i.

40
(c.

950) wrote

Introduction

prayers of the oblation the text of which

Lazzaro, Venice, in 1869, and a latin
version in Vetter Chosroae magni
explicatio precum missae

commentary on

was published

the

at

S.

Freiburg
5

i.

corresponding to pp. 428-455. 15 below. The Commentary

on the mystery of the oblation of S. Nerses of Lambron (t 1198)
contained in the Considerations $c., S. Lazzaro, Venice 1847,
pp. 193-226, mentioned above, quotes the greater part of the
an order in some respects closer to that of the Greek

than the present order.

The commentary in Paris Ann. 29 described as of S. Nerses IV
Claiyetzi, f 1172) is in fact a compilation from Chosroes and Nerses
by John of Arjesh
2.

15

Chosroes quotes a large proportion of the

text,

liturgy, in
10

B. 1880.

Among

there are

^Schnorhali
of

Lambron

(xiiith cent.).

the canons of the

many which

Armenian pontiffs and synods

See those of S. Gregory

relate to the rite.

D. 325, and the responses of Macarius of

both
Jerusalem,
340,
probably unauthentic the canons of the
of
Vagharshapat under S. Isaac the Great, c. 425 of John
synod

the Illuminator, A.
c.

>o

Mandakuni (1487); of the synod of Dvin under Nerses II,

c. 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.
^5

See Mai

Scriptt. vet. nov. coll.

Ecclesiastical history pp. 45,

Romae

(2)

73 sqq.,

1838, pp. 269 316: Issaverdenz

114, 124 sqq.,

176

180 sqq.

sq.,

Mansi

Concilia xxv, Venet. 1782, cc. 1185 sqq.

3. Of modern writers see Lebrun Explication v: Ricaut The

present state of the Greek and Armenian churches Lond. 1679: Picart
The ceremonies and religious customs of the various nations of the

known world v, Lond. 1736

be used cautiously) J. de Serpos

morale della nazione
:

storico concernante la religione e la

arniena

Venezia 1786

iii,

the Illuminator
35

(to

Compendia

Malan The life and times of S Gregory

London 1868 (a collection of documents from the
:

armenian, with a historical introduction) and The divine liturgy

of the Armenian church of S. Gregory the Illuminator Lond. 1870
(with introd. and notes, including an extract from Mouravieff s
Travels}

Gregory of Chios

n^pl

eVo><rea>j

TU>V

Apfj.evi&v

/nera

T?}?

The Byzantine Rite

dvaTo\iKr]s

1871

Issaverdenz

Armenians ii ; Ecclesiastical history Venice

F. Neve
Fortescue The Armenian church Lond. 1872

Armenia and
1875

Constantinople

oocXT/o-tas

o/j<9oSoou

ci

the

L Arme nie
Mikelian

chrc tienne et sa
die

armenische

Louvain 1886

litte rature

Kirche

On

ihren

in

the Uniat

byzantinischen Leipz. 1892.

Issaverdenz Rites et ceremonies de Peglise

A. Ter-

Bcziehungen

rite,

see Lebrun

zur
tt.

s.

armc nienne Venise

On

ecclesiology &c., besides some

of the above, see the plates in the editions of Avedichian, Texier
10
Description de I Arme nie, la Perse et la Mesopotamie i, Paris
1842, and Neale History of the holy eastern church : introd.
in English, 1872).

1876 (also

pp. 288-305.

NOTE
j) in the texts, quotations from Holy Scripture:
appendices, passages identical with passages in the texts.

Uncials indicate

Small

(2)

in the

&c. which do not belong to the central public

such as preliminaries and conclusions not performed in the
sanctuary, private prayers of the ministers, &c. (2) duplicates of existing
type indicates (i) prayers

service,

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.

(

the text

) enclose insertions in
(3)

any additions

in

cases

(i)

titles

where

for

(2)

conjectural corrections

any reason

it

is

important to

what is contained in the original document and what

(In ordinary cases standing cues, such as those of doxologies of
prayers which in mss. are seldom written at length, are expanded without
distinguish exactly

is

not.

note.)

enclose matter varying with the day or season.

In Litanies,
first

when

the Response

suffrage

each Response
it

belongs and

is
is

is

constant

it

is

generally given only after the

when it changes,
given only after the first suffrage of the group to which
to be understood after the rest.

and

is

to

be understood after the rest;

ADDENDA AND CORRIGENDA

P.

10, transfer no.

1.

Ixi,

In

P. Ixxxii.

on p. Ixii.
Levant Lond. 1896, p. 84, Mr. Hogarth
the Lake of Egerdir in Asia Minor there are fifty

53 to the

relates that in an island in

Christian families with
P. 2,

1.

8,

P. 13,

1.

P. 23,

1.

P. 44,

11.

two

for xivth

for

28,

1.

Pp. 19,

list

wandering scholar in
priests

the

whose

rite is in Turkish.

xvth.

read

irpo[ff~\(\OcT(

read

irpoe\OtTf.

for TiAtnpHC read nAnpHC.

INCLINATION read FRACTION ?

51,1.

i,

for
17-33 b should perhaps be printed

12,

in large

type across the page

before the opening of the litany.

P.

33.

1.

49,

GHJ

6fov (F

ffaJTfjpos TjuSiv

Kvpiov

is

is

conjectural

correction

The eastern and obviously

Irjffov

XptaToi) (A.

BCDE

of the western reading

reading is 6fov KO.I

original

Swainson has misread

and omitted

before 6tov).

KO.L

P. 51,

[Yi oC]

K).

1.

P. 72,

1.

P. 76,

1.

for ecureffTiXas (AD J) read fgairoaTfi\a.s (cett. ).

39 and passim, for KurillTson read Kuryallai sun.
34, for A voice {and the resty read THE VOICE OF JOY AND HEALTH

18,

THE DWELLINGS OF THE RIGHTEOUS said the Holy Ghost by David.

From a MS. at S. Mark s House in Jerusalem.
cxviii. 15).

IN

^Ps.

P- 7 8

1
>

3,

for

{and

who were sent of God INTO ALL THE

the rest} read
to PROCLAIM the preaching of the Son among the

WORLD AND WENT FORTH

nations and the ends of the earth, PREACHED THE KINGDOM of heaven, speaking
to the faithful
(Mark xvi. 15, 20, Luke ix. 60). From the same

good things
source.

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

The Jacobite form, also from

OFFER UNTO HIM THE SACRIFICE
OF THANKSGIVING: BRING PRESENTS AND COME INTO THE COURTS OF THE
LORD O WORSHIP THE LORD AT THE altar OF HIS HOLINESS (Ps. cvii. 22,
P. 79,

MS.

11.

5-9.

at S.

Maronite (Missal and Renaudot).

Mark s House

xcvi. 8, 9, Ixxxiv. 2).

in Jerusalem, is

Addenda and Corrigenda

32 and passim, for

P. 85,

1.

P. 88,

11.

P. 100,

T*litho* read

ciii

TldHtho.

17-20. Put in col. parallel with 21-29.

1.

9,

for FORGIVE

HAVE FORGIVEN.

read

or M.
H M" read
5 and passim, for
1. 36, add
(The choir sings the Aspasi-nos} {Asbasmus Wattis said in
the holy fast I know that thou art good and merciful and compassionate
remember me in thy mercy world without end. Alleluia alleluia alleluia.
P. 151,
P. 163,

1.

Christ hath fasted for our sake forty days and forty nights
accept our fast,
us our iniquities through the supplications and the intercessions of
:

forgive

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
:

[-

We

worship thee,
Mary, o Lord, bestow on us the forgiveness of our sins.
o Christ, with thy good Father and the Holy Ghost, for that thou hast come
Deacon s manual Cairo 1887, pp. 185, 51.
and saved us. Have mercy on us.
P. 165,

1.

P. 180,

1.

33, for
2,

horologia

read

for unsearchable

P. i88,ll. 18, 19.

euchologia.

read unquestioning
1

Read

and congregation

priests

(?).

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
through
life},

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
and the seraphim and all the heavenly orders, and
S. John Baptist and our lords the fathers the apostles and S. Stephen and the

elders and the cherubim

contemplative evangelist Mark the holy apostle and martyr, and S. George
S. Theodore and fatherloving Mercury and the holy apa Mena and all
and the blessing of our lord righteous father the
the choir of the martyrs
great abba Antony and the righteous abba Paul and the iii holy abbas Macarius:

and

and the blessing of all the choir of the crossbearers and the just and the
and the blessing of the holy
righteous, and the angel of this blessed day
the blessing of the saving fast of
theotokos S. Mary, first and last
:

forty days of our

{and

their holy blessings be with us all for ever.

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

Amen.

good Saviour)

Christ our

God

with you. Amen: so be it. (And he distributes the Baracahy (i Tim. i. 17, Lk.
i. 75, Heb. vii. 2, Is. xxvi. 12).
Euchologion Cairo 1887, pp. 408, 395, 410, 416.
P. 198, 11. 20-25. This is a hymn, not a rubric, and should be in large type.
P. 199,

1.

27.

feedeth me.
P. 213,

1.

10,

The MS. reading yere eyam seeth me is a mistake for yere eyani
Read therefore THE LORD is MY SHEPHERD (Ps. xxiii).
for Paul read the Paul The blessing of the Father and the

Addenda and Corrigenda

civ

bounty fef of the Son and the gift (habct

fiery tongues on the apostles be upon you.
\

P. 232,

1.

P. 232,

1.

P. 240,

1.

and

Take

29, for
30,

for

for

TAKE (Mark
FOR YOU

read

you

Holy Ghost which came

of the

unto the end thereof read

27, for

the rest

read

>

xiv.

23

like

eth.).

Lk. xxii. 20).

GOD

PRAISE

IN HIS HOLINESS

of ps. clS
1

P. 243, 1. TO, for (and the rest) read unto the righteous a guide and unto
the saints a glory grant us, o Lord, eyes o knowledge ever to see thee, and
ears also to hear thy voice alone, what time our SOUL hath BEEN FULFILLED
:

with thy grace MAKE us A CLEAN HEART, o LORD, that we may ever under
stand thy greatness, o our God good and a lover of man be well pleased in
our soul and bestow on us a mind that turneth not aside, who have received
FOR THINE is
thy body and thine own blood, even us thine humble servants
THE KINGDOM, o Lord praised and glorious, the Father and the Son and the
Holy Ghost, now and ever and world without end. Amen.
(Ps. Ixiii. 6, li.
:

10,

Mat.

vi. 13.)

Ludolfus Comment,

p.

345.

Add, from a MS. at the Abyssinian monastery in Jerusalem,

(EULOGIA) 77?* assistant when he ministers the Aulogyd (says) O Lord our God
and our creator, WHO GIVEST good and FOOD TO ALL FLESH, thou art he that
stretch forth
giveth blessing to THY SERVANTS THAT FEAR THINE holy NAME
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
P. 244,

1.

26.

power

to the flesh

we may

the food that thou hast given us for thanksgiving

is

thine

kingdom thriceholy, o Father and Son and Holy

O Lord, let thy blessing be upon this bread and upon him that giveth
Ghost.
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. i8.
and that

praise thy

Cp. pp. 109 sq.

P. 257,

36,

for

{Timothy read

Timothy]-.

.136, for ma dpra read ma apra.

P. 263,
32, add &c and so throughout.
P. 308,
3) for 800 read 795.

P. 262,

P. 370,

4 a, for

P. 455,

24, for

read

XpicroN
l

GUARD

{XpiCTON

CHURCH

read

guard

church

20. The words of administration in one kind are found in Mark

P. 523,
the Hermit c. Nestorian. 24 douety jap TOV iepeus 2o)^a djiov Irjaov Xpiarov tis
.

(Kerameus-Papadopulos Avd\KTa ifpocro\vp.iTiKrjs aTaxvo\oy ias i,

Petersburg 1891, p. 108). This treatise was written at Ancyra in about 430
(Kunze Marcus Eremita Leipz. 1895, p. 192).

farjv aluviov

S.

THE SYRIAN RITE

THE SYRIAN RITE

I.

AP. CONST, viii. 5-14. From P. A. de Lagarde

Pp. 1-27.
Constitutiones apostolicae Leipz. and Lond. 1862, pp.
239-261.

AP. CONST,

Pp. 28-30.

ii.

57, 58.

Rearranged

pp. 84-89.

From Lagarde

op. cit.

the arabic numerals at the

beginnings of the sections give their order in the

text.

From
Pp. 31-68. THE GREEK LITURGY OF S. JAMES.
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

lated from (i)

et sacrae

D. Severi alexandrini

synaxis

1572, pp. 103 sqq.

S.

JAMES.

Trans

de ritibus baptismi

apud Syros christianos

(2) a MS. belonging to

receptis

Antw.

the Rev. G. B.

Howard (modern, from Malabar:

MS. Syr.

defective): (3) Bodleian

e 5 (modern, from Malabar) (4) Brit. mus. MS.
:

(5) Missale syriacum

(A.D. 1182) ff. 3 a- 14 a
juxta rit. eccl. antioch. Syrorum Romae 1 843 (6) Assemani

Add. 14690

Cod. liturg.

univ.

Renaudot Liturg.

(7)
t. ii
f.

eccl.

pp. 1-42

179 sq.

Bodl.

t.

1752,

v pp. 180-226

orient, coll. Francof.

(8) Brit.

(9)

Romae
mus.

MS.

MS. Add.

ad M. 1847,

14693 (xivth cent.)

Pococ. 10 (xvth cent.)

f.

157.

Pp. 69-74. 28 are from (i) supplemented by (2) and

the rest of the ordo communis, pp. 74-83, 97-99,
(3)
:

102-104, 106-110, from (2) supplemented by (3):

proper of the anaphora, pp. 83-106, from (4).

the

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)
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al TWV ripd^cwv Kal TWV EuaYY 6 cov dcriracrdo-0w 6 x l P OTOVT) ^ [tmcncoiros

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KAI H KOINOONIA

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KAI

nNYMATOC MGTA

AfAHH TOY

TTANTCON

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Kal MGTA
Kal

TOY HNGYMATOC COY.

[jiTd TT|V irpiJcrp-qo-tv TrpocrXaXijo-aTw

TW Xaw Xoyovs

(THE DISMISSALS)
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The Syrian Rite

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Kvpie iXr]o~ov
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10

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avTOVs Kal (Twerta-fl
avTOiis Trjv OzoyvaxTiav

avTovs ra Tr/ooo-ray/zara avrov Kal ra

kv avrols TOV

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15

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a>ra

TOHS

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r^y

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ra)

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ay/co

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KA0AplCH $

THC ONTCOC

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ray

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io~68ovs avTcov Kal

avTolf

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TCOV

eh TO

a-vpfytpov

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a0ecrQ)y TV)(6vTS TCOV

dia)0a>o~i

ray e68ovs

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ayiw

TrXrjfjL/ieXrjfjLaTcov

fj.vo~Tr)piow

01

Sta TTJS

Kal TTJS /zera

TO>V

dyicov

The Apostolic Constitutions

ov Sia TOV ^piaTOv avTOV aiTrj(rao~Oe

Trjv elprjvrjv TOV

ElpTjviKrjv TTJV fjfjLtpav Kal dvafidpTrjTov Kal irdvTa TOV y^povov

Trj$ far]? V/JLOHf

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KCU

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vfjicov

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TO)

ra

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TOV Seov

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dywrJT<p

fj.6va>

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8ia

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8e TOUTCOV

wv

KCU ev

6 BiaKOvos

(<}>

irpoo-<j)(ovei,

ws

irpoeCirofiev, \tyir(a

6 Xaos 10

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8e

@eos

avrwv rds

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navTOKpaTtop, 6 dytvvriTOS Kal dTTpoorLTOS, 6 MONOC

Sia

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<r

n<\THp

Xpio-Tov SiSacrKaXovs

jj.ddrjo Lv

15

v TOV fiovoyevovs
TOY xpicroy
6 TOV IIapaK\r)TOV 7rpojSoXeL>? Kal TCOV oXcov Kvpios,

AAHGINOC Geoc, 6 6eoc

viov crou,

V\OY(TOJ avrous 6 x l pTOVT)0is emcrKoiros

7779 evo-epeias

rouy

//a^ray

avTos Kal vvv

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kirl

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aov TOVS KaTrj^ovfievovs TO evayytXiov TOV \pia-TOV

o~ov

KAI 20

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avTcov npbs TO elStvai

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/zur;creQ)9

Kal eVaxroi/

TTJ

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roiJ

uTreyo

SL

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ayias
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ov

<TOL

86a

25

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dfj.r)v

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Kal p,Ta TO t^\0tv

ol

7779

Kal /xero^oL 9

TOVTO 6 SlaKOVOS X^fTia

e ol

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e/c^Xrycria

IN

IHCOY XplCTOY THC lAni AOC h lMOdN

SiO,

avT&v diroQavovTOS

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dyia aov

CTOI/

ay((>

Kal TTOLCLV TO

ere

atlTOtIS

kvepyovptvoi vnb

\6YT(0

3,0

The Syrian Rite

Sia

eoy

(f>i\dv6pa)7ros

Xpurrov

eTriTi/JLTJo-rj

TOLS

d-

KaOdpTOlS Kal TTOVr]pOLS 7TVVfJ.aO~L

Kal

avrov

rot)y

pvcrrjraL

//ceray

diro

roi)

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dXXorpiov

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eTrm/^o-ay
a)

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ra>

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ra eavrov TrAaoyzara a?ro r^y

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e/cre^coy UTTC/)

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6 @eoy

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15

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ic)(YpON

ei/

a/

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ro?y

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Kal

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o~ov

r^ 8vvdfj.L

kv^pyov^voi Kal
cmcncoTros irux* ^ w

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&6 TOV dvOpdOTTOKTOVOV

HACAN THN AyNAMIN TOY 6X6pOY,

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irapaSovs r^fuv coc crpoyGiON

HANTA AHO npoccbnoy AyNAMeoac

20

e5

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e/y

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dTifiiav

777

1/

coy, 6

prjas avrov

ov TOTTLK^ prj-yfiaTi

tKovcriov avrov KaKovoiav

SL*

KAI

(})piTTei

dXXa

a>c

diro

oy TO BAGMMA

AByCCON KAI H ATieiAH THK6I 6pH KAI H AAf-lGeiA MGN6I

ov alvei ra NHHIA KAI evXoyei ra GHAAZONTA,

TON AIOONA,

eic

ov

e/y

ON

HAiAioic,

vfj.vova-1

25 KAI
TAI,

Kal Trpoa-Kwovcriv ayyeXof, 6 eniBAenooN eni THN THN

nOIO)N AYTHN TpeM6IN, 6 AHTOMGNOC TO)N

ATTGlAOON

6AAACCH

KAI

noTAMoyc e2epHMO)N, ov N6(J)eAAi KONiopToc

HATCON eni GAAACCHC
Trar/ooy

86a
e/y

TI/J.T)

TOVS

kir
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KAI

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TO?C TrovrjpoTs nNeyMAci

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30 eppA TCON xeipa)N coy

OTI aol

a>y

6pO>N

iHpAINCON AyTHN

e/c

r<

dyia>

ai$>vas.

The Apostolic Constitutions

Kal 6 SldlKOVOS

\YTCO

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airovs
e OL

avr&v

ol irtoTol iravrvs virlp

irpo<r<|>ajviT<i>

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o-^ai

7779

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avrovs fj-vyOwTas
avT<p

eic

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10

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pNecGe Ka l Sia XpiaTov

avaykvvr\viv

u\o-yiav

voftoOerrja-as

avrbs Kal vvv eVi^e

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r^v

nl TOVS (3a7TTi-

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dtov$ yeveaQai

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12

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The Apostolic Constitutions

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The Syrian Rite

14

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The Syrian Rite

22

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The Apostolic Constitutions

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24
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The Apostolic Constitutions

25

(THE COMMUNION)
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Constitutions.

THE ORDER OF THE LITURGY

IN THE SECOND BOOK
OF THE APOSTOLIC CONSTITUTIONS
2.

ORDERING OF THE CHURCH)

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The Apostolic Constitutions

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The Syrian Rite

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The Syrian Rite

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eniKAAeTcGAi

Aeyei^

ere

30

The Syrian Rite

60

b AO.OS

6 IN

HM(X>N

TTATep

OYpANoTc AriACGHTOO TO ONOMA COY,

TO?C

eAGeTGO H BAClAeiA COY, reNHGHTOO TO GeAHMA COY

KA

5 KAI

64>eiAeTAic

pYCAl

KAI

10

N OypANtO

r^c TON ApTON HMWN TON enioyciON Aoc HM?N cH

HM?N TA 6(|)eiAHMATA HMOON (X)C KA^I HM6?C A(})l 6MeN

em THC
A(})ec

WC

HMOON

MH eiceNefKHc HMAC

KA)

eic

neipACMON AAAA

HMAC AHO TOY HONHpof

MH eiCN6rKHC

MGOON

e/^cby

TT\V

jMAC 6IC HGIpACMON

daOevtiav

^/-icoj/,

Kvpl,

Kypie TO)N

AAAA pycAi HMAC AHO TOY

tpywv avrov KOL Trdo-rjs eTT^pe^ay Kal MeGoAeiAC

TO ayiov TO eniKAHGeN eni Tr]v
avrov Sia TO ONOMA

noNripoy KOL

TO>V

<rov

K(}>U)VT]CriS
(

15 OTI

coy GCTIN H BACIAGI A KA

H AYNAMIC

KA*I

H AO!A TOV

Uarpo?

Kal TOV Ttov Kal TOV ayiov JTVeu/zaTos vvv Kal del Kal eic TOYC

AIWNAC

TOO^

aiWVOW
6\a6s

20

INCLINATION)

<THE

lepers

Elprjvr) Tracriv
6

Kal

Xaos

TOO Tcvtv\LaTi

aov

6 apxiSiaxovos At-y 61

Ta? Ke^aXay

ra>

f]fj.a>v

Kvpico

6 Xaos

6 Upcvs

30

5*oi

tK\tvaiJLtv

TOV ayiov

ol

SOV\OL aov Kvpit TOVS

o~ov

6vo~tao-Tr]pLOV

iavT&v

a7re/c5e^(o/zej/oi

ra irapa

The Liturgy of
crov irXovoria
crov

egairocrTeiXov

TA COOMATA

KAI

TrXovcrtav rr]v

eXerj

r}\Liv

YYX<

TA TTN6YMATA WO. dlOl yVO)fJ.Qa

KA!

e/9

Kal TTJV evXoyiav

crov

\dpiv

SecrnoTa Kal AHACON TAG

Kal /zero^oi yeveo-Qai TCOV

a/jLapTiaJv Kal

61

James

St.

^co^

crov

ayicw

^ucmypiW

e/y

CLI&VIQV
K(j>U)VT]CriS

ya/0 Trpoa-KwriTos Kal SeSogacr/jievos

<rz)

Kal 6 fjLO^oyevrjs

eh TOVS

Kal del Kal

vlbs Kal

<rov

Tn/etyza

v7rdp^LS
crou

debs

f][Ji>v

vvv

TO iravdyiov

alcovas TCOV ai
6 Xaos

(THE BLESSING)

O
KA*I

ICTAI

?5

^a ^

X^P IC

r<

lepcvs tK^wvei

^^ H

dytas Kal

6fj.oov(riov

Kal

aKTio-Tov Kal TrpocrKvvrjTfjs rpidSos MGTA irdvTWv HMWNJ

15

6 Xaos

Kal nerd rov

<THE

MANUAL ACTS)

Mera

TrvevfjLaros a-ov.

(/)6(3ov

SliKOVOS

Seov

20

Trpoa-^cofJLev

6 UpE-us v\j/wv TO 8wpov Xeyci Ka0 laurov

"Ape

THC

(7^s

N Afioic

ANAHAYOMeNOC Kvpie ayiaa-ov

x^P ITOC Ka i T S

t7ri<j)oiTTJ(rei

/^aroy av yap elrras SecnroTa

Kvpie

6 Oebs

r}p.S)V y

"Apioi

a/caraX^Trre

See.

VJJLVOV

kv rats dyiais Kal

TOLS \epov(3lfjL Kal

Kal XeyovTos

crepac>lp

TO>

Acpw

crov

ececGe OTI

Afioc GIMI.

Aoye

a*>at//a/croj?

er^x>

Trvev-

Ilarpl Kal

dyico HvevfjLari 6fj.oov(ne (rvvatSie Kal dytopicrTe,

aKriparov

f]jj.d$

rov iravaytov

Trp6<r8eai

ra>

rbv

crov Qvcriais crvv

Kal nap* eftov TOV djJLapractXov

25

The Syrian Rite

62

Ta

ayia. TO?? ayiois

oXaos

ELS ayioy,
eic
to

O
,,,

etc KYpioc

Income Xpicroc
AO^AN Qeof TTATpoc

H AO^A eic TOYC

TCX>N

Ai<x>NAC

AIO>NCON.

EiTa K\U TOV dprov 6 Upcvs Kal KpaTCI TTJ Segia TO rifxio-v Kal T^ dpio-rtpa

8ta.Kovos

>

I ?rep
r

,
^
~
~
^
,
f
Kai pdirTi TO TTJS Sepias
tv
,.

TO

TJJJLKTV

roO Trai/ayi;
To
evrjs,

eXeow

leaf

00] Betas

Ka

ro{5

TL/JL
^

,9

(OV

eo0

Ka ^

iao-ecoy

TOVTO, TCO fV4, P a Y to-^vcj, TO d\Xo

OLL\LLOL\<X>-

ndvTfS

Ka

*-

^6WS dpx^Tai

(xeXi^eiv

8i86vai

?KacrTOv

is

^vcorai Kal fjyiavrai Kal

e/c-

rereXet oorcu eic TO

KAI

6Xa6s

Kvpie

Kai

eij roz)?

ONOMA TOY

TOY YlOf

ala>j/a$

^n

6 AMNOC toy

KAI

TOf

vvv Kal

TTNGYMATOC

Kal oTav

Kvpie eXe

Kal irpo

r>v

del

aiu>vu>v

TOV dpTov Xeyci

Oeoy 6

Al

pcoN THN

TOy KOCMOYtr^aytao-^eiyYTTtp
THC TOY KOCMOY ZCOHC Kai
<ro>rr)pias

Kal OTav

Si8a>

p.6pi8a dirX-qv eis

?Kao-TOv KpaT-fjpa Xtyci

Kvpie eXe

Mepls ayia Xptorou rrAHpHC )(ApiTuc

KA! AAHGeiAC Tlarpos Kal aylov Ilvev-

p.aros

Kvpie t\e

a)

Ao 2A

TOYC AfoJNAC TOON

KAI

TO

KpATOC

eic

St.

Liturgy of

eiTa

Kvpie

James
dpXT<u

Kypioc

p.eXi<uv

TTOiMAiNei

KCH Xfyeiv

oy&eN M

KA!

Mfe

ira

TON KyplON

N TTANTI

lra

OeoN EN

AiNerre TON

Kvpie

iXerjcrov

TO?C Afioic Ayroy.

SiaKovos

Kvpie evX6yr]o~ov
6 tepevs

Kvpios fv\oyrjo~i Kal aKaTaKpiTOvs

erri TTJ /zeraX^^ei TMV

r)fj.ds diaTTjprjcrei
dxpdvTcov avTov Scopfcov vvv Kal del
Kal els TOVS alavas TOOV al&vav.

Kal orav

Xeyei 6 Siaxovos

irXTjpwo-cocri.

15

Kvpie ev\6yrjo-ov
6 leptxis

O Kvpios

XCY

Kal

ev\oyfjo-fi

d^iwcrei

dyvals Tals TWV 8aKTv\<av AABA?c

AABe?N TOV TTVplVOV ANGpAKA Kal 67TI- 2O
f]p.ds

Kvpie

eXerjo ov

QflVai ToTc TCOV

TTtCTTtOI/

CTOMACIN

Ka6api(TfJ.bv Kal dvaKaivio p.bv

X&v avT&v
tXerjcrov

TWV

Kal

trco /JLCLTGW

del Kal els TOVS alcovas

TWV

TWV

(IS
"\ifv-

vvv Kal

alcovwv.

(THE COMMUNION)
Eira yLveTai

Irepa

ev\-}\

Ka

KAI lAere OTI

XPHCTOC 6 Kypioc
Kal roFy Tnorofy /iera^i^o/ze^oy Kal

ay dfacriv

a/j.apTicoi

roi)y alcovas

Ev

TO>V

Kal
<*>r]V

dpxiSiaKOVos

flp^vrj TOV XplCTTOV

-\lfdX*l

p.r]

vvv Kal del Kal

e/y

3/

Alioc
r/

KAI IA6T6 OTI

6 KyplOC

tepevs

Kvpios 6 6fbs
^a)?7 TO ^

XPHCTOC

KAI
%

6 ovpdvios apTOs

f]p.S)V

HMApTON

7ravT(f>s

OYPANON

01 i^aXrat
\

ala>viov

alavcov.

X(t)LLV

,_

rr]V

>

6IC

eNconiON coy KAI OYK

p.eTa\apeiv

^^rjp^, d\X
af-lataov fie 717

TK>V

t>,

x"pm

TON
efvii

(i^pavTQ)v

v<rn\ay

crov

X vos Seos

crov aKara/cptVcos

The Syrian Rite

64

TOV &y lOV

(TOJjLiaTOy

KCU TOV

Tip.iov at/zaros els affrfO iv ap-aprimv Kal

(Communion of the
Etra p,Ta8i8o)(7t TW
"Ore

8<

Priest.)

K\t]pu.

eiratpovcriv ol SiaKovoi TOVS

SlCTKOVS Kal TOVS KpttTTJpaS LS TO p,6TO6 8idKovos atpwv

8oOvai T$ Xaw

\YI

TOV irpWTOV SlCTKOV

atroKpivTai 6 Upe js
)

dytacraj/Ti Kal ayici-

Atyet 6 ULO.KOVOS

joyc oypANOyc 6 Geoc

eiri

KAi
f]

6TTI

TTACAN THN fH N H ^6iA COy Kal

/3a(rtAeia (rov diap.eft els

TOVS alwvas

Kal OTC (xcAXci 6 BtoiKovos TiOcvat els TO

irapaTpATreJov Xcyei 6 lepevj
~Ev\oyT)Tov TO ovofJLa Kvpiov TOV 6eov
fjfjL&v els

TOVS al&vas.

Mera

SidKovos

@eov

06j3ou

(Communion

25
Aeyovcrtv ol BiAxovoi

tea!

Xaos

Kal iraXiv OTC

Trpoa-eXOert

of the people.)

ira(pi TOV 8iaKOv diro

TOV irapaTpair^ov \cyci

nAHCON
3O

CTOMA

TO

TTAHpCOCON
AiNeceooc

Kupie (v\6yr)o-ov

Kvpie Kal x^pAC GM-

TO,

6 tepevs Xcyei

Ao^a TW 0ew

HMOON QTTOOC

ANYMNHCOOMGN THN Ao2&N COy

fj/j-wv

rco

dyido~avTi

TrdvTas ^jua?

Kal oTav diro0T]Tai avTo

els TTJV

dyiav

Tpdirc2|av Xtyti 6 lepevs

Kal irdXiv

E m TOONOMATOU Kypioy cyAop

CTOL

fls

TOVS al)vas

TO>V

alwvcov.

OTL
eto-o8ov

fJLraa-^Lv rov
35

Kal

atfjLaros

crov

trot

e/j
a<j)t<nv

7rdo~iv

TW

o~a)Tf)pi

ols

TW

The Liturgy of
Kal

ety

at-

fo?]V

>

riuas

James

ayadols Kal

tv

Kal

&yia>v

<

iKaTaKQLTOvs

St.

e-rrl

rfj

avpdvTwv
,

(TOV

KOI TrpocrCpfpOfJLev aoi TO Uvfjuafjia TOVTC

<f>v\aov

SeofieQa

ayafloy

a>y

Sefyevoi,

TOJN
77/zaff

^AAZON

TTT6pYfWN COy
^e xP 1 T ^ ? f o"xi

fj.T^eiv TtoV dyiacr p,aT(i)v crov

p,bv yu^coi/ Kai

ovpav&v
So^av Kai

TU>V

ap^Tai

t l i

86a

el

o~v

Qebs Kal

<roi

TT,V

IO

fi>x

TO>

Kai

Ytc5 Kai

dei

TW

a-yi a)

Kai fls TOVS alwvas

aldtvtov

6 dpxiBiaKOvos

(rot,

TTJV

IlaTpi Kai

/uari

Kal

6
f)p.a>i>

fls dyiao~-

fis |3a(rtXeiaf

on

K\T)povo[jiiav

ayiaa-pos

Tto

o"a>^iaY&)i/,

cro/,

v rfj

<lcr65cp

CTOL

56^a

Aoye TOV Uarpoy

OTL KaTr)icocra$ i7/zay roz)y

a^aprooXouy

kv aTToXavcrti ytvecrOaL
ety

adeems

dva^tovs SovXovs

/cat

T&V d^pdvTtov

crov

crov

afjLapTitov Kal et y ^a

(56^a

croi.

(THANKSGIVING)
Kal orav

TroiTiar] TTJV etcroSov

X Y
"Ert

iv

apxTai

6 SidKovos OIJTCOS

/cat ert /cat

5ta Tra^roy

@eoy

5ta TroAX^i/

ei/

p&>Triav
a$a-rov
Kara/Jay T fj dcrQtvda

crvy-

cj>i\ai>6

tiptyy

TOV Kvptov Ser)6&-

TO>I>

^v

Sov-

Xcov crov Kal /carata)(ray

6

Kvpiz

Xa6s

//cT/Y/Tx/^Ti/

aytacr/tara)^

avTOv

j/^y

et y

77

/z?)

KaTaKpt-

//ay rouy dfj-apTcoXovs

e?rt

/zeraX^et root/ d^pdi

fjivo-Trjpicw dXXa fa
TT;

Trarroy Trovripov
?,

TavTrjs r/yy eTroupa-

VLOV crov r/oaTre^y

eXtrjcrov

Orrcoyyei/^rat^r^ ?7/zeraXr;\|rty
T<J>

/cat 25

ety tfyoSiov ^oo^y

aya^e
F

ej

dytacr/z<S

ro

dytby

30

The Syrian Rite

66

Sa)pedi>

TOV dyiov TIvevfjiaTos

a^pdvrov

virep-

evXoyrjptvrjS

Seer-

Trjs Travayias

v86ov

Kal

Koivaviav

e/9

aioovioVj

TTOLVr]<5

p.tvoi euyoco/zey /zepo?

r&v

Tcpo8p6}j.ov

Trpo^rjTov
10

TUV

paTTTto-Tov,

Qtitov

OaHOy COy

dXXrjXovs

Kal

SLO.

TO>

Xpio~Ta>

OTL

rjvXoytiTai

20 oVoyua

orov

777709

dya6(>

<rvv

Kal

TO)

Tfavayito Kal

^cooTrota) o~ov

rr)i/
@e<5

Kal SeSogao-Tai TO TfdvTi[iQv Kal

e/y roi)y alcovas

T&

6Xa6s

<THE

INCLINATION)

O lpUS

T$>

Xaos

7ri>VfJ.aTi

aov

6 SUIKOVOS

30

Tay /ce0aAa?

fjfttov

Kal

KvpL

Kal

Kvpiov

Irjaov Xpio~ToD /ze^ ov evXo-

TOV Uaryooy Kal TOV Tlov Kal TOV ayiov

vvv Kal del Kal

OLKTlp/jLtoV

Kal

6 Xa6s
l

joy npoc-

crov vlov,

eavTOVS Kal

Trdaav

Ta>V

Se Kal Qtov KOL o-GTrjpos

TroaToXtov
s

aiaivos aoi fvapecrrr]-

TOV p.ovoytvovs

Mapias, TOV
Itodvvov
TOV tv86ov
ayiov

denrapOevov

Kal KXrjpo-

air

crdvrtov kv TO) cpoay

@OTOKOV KOL

r]fJLOjV

tva ayioi ytvo-

arov 7rvVfj.aTO?

fjfjLwv

T<

Kvpia)

irvtv-

The Liturgy of

Qeoc

MG TAG KA

Kal

KpATAIAN

7T\rjprj

crov

P^ aov
KCU
TON
AAON
efAorHCON
ev\OyiS)V

MONON ZOONTA

Kal ofjioovcnov rpidSa

vvv Kal del Kal

e/y

67

SovXovs

Xe

tva aei Kal Sia TTOLVTQS

AAHGINON 6eoN

KAI

rr]v

r}fJiS)v

Kal Tlov Kal TO ayiov

Harepa

royy

TO/)?

tKreivov THN

crov

Tr\v KXrjpovo/jLiav

ce TON

James

AYMACTOC eVi^e eV*

col TOVS av^tvas e/cA/Va/ze*/,

OTL

St.

a/a)i/ay

(TOV,

8od-

aytav

Hvvp.a

rS>v

CK(j>U>V1]GriS

coi

yap

TLfir]

npenei Kal eTro^e/Xerai

Kal Trpoo-Kvvrjons Kal

Trapa TTOLVT^V rj/j.^ Soo\oyia

77

v^apL(TTLa TO)

HVVH.OLTI vvv Kal del Kal

r<>

dyi<t>

e/s

Kal

Harpl

TOVS alwvas

ra>

10

Kal

T/a>

alavoov

rS>v

6 Xaos

(THE DISMISSAL)

O
Ei>

SLOLKOVOS

eipHNH XpicToy
Kal irdXiv

EN eipHNH Xpicrrov nopey0(juMN

Xaos

EN ONOMATI Kypi oy.

C
]

irapd roti

O
TT]pLOV p.\P l TO ^

Ano AolHC

eic

AolAN

nopev-

MCMOI Kal rraaav

6uVOl
_, x

St

*EK AYNAMEWC

vpvvviLiv rov acorijpa

T0)l>

tyvy&v

^^

ir\r]pQ)(raVTfs
~

v v

reXeias

f)JJ.a>V

F 2

CTKCVO(j>vXaKlOV

efc

^Y NAMIN nopeyo-

TTJV ev

Qtiav

TW

<rov
vaq>

\fiTovpyiav

aou Kipte

$iXavdpo>irias

&

6f ^ s

agianrov

KOI

ij/xar,

:=;,

The Syrian Rite

68

a IlaTpl Kal Tito Kal ay

__

OPGOTOMHCON THN O^ON fouv, pifa(rov

(TOV Kal TTJS fTrovpaviov
rjpas (V TW

tO>

$d/3o>

"

Nw

dia><rov

/3a<riXeiay

Kal

Kal

tti

TOVS

e/9

p Kvpia TJH&V

T<

ev XpiorcS

ov

crou TTVvu.aTi vvv KOI

TOV acorripa

vu.vovu.ei

p.etf

aicoi/ay rcoy

irjcrov

ev\oyT)Tbsfi<rvv

*cai

es TOVS

auavav.

T)V

<IN

THE SACRISTY)

O
*Ert

en

at

cai

VXT| \6YOjitVTj

SIUKOVOS

5ta iravrbs ev

TW

eV
^fitv 8c(T7rora TOJ/ uyiao-/ioj/

TOV fjiovoyevovs
rt/ii ou aip-aros
56j jjftti/ Kat T^I/ X"P II/ T0 ^ rrvfvp.aTOs

rou

<rou

p.ovs ev
^

rfj

Qebs Kal 6

els

rj7

TOV Kvptov
jxerd TT\V airoXvonv

/ifTovo-ta

TOU Travayt ov

o-oa/zaroy Kat

iiov, Kvpiov 5e ^/icSf ITJCTOU XptcrTou

<rov

TOV ayadov KOI (pvXat-ov

rjp.as ap.o)-

vlodeariav KOI anoXvrptiio-iv Kal els

TriVret, oS^yrjo-oi/ 17^09 ety TfXfiav

Tas fj.e\\ovo-as alwiovs ano\avo-eis

o

elprivrj

aKuo<|>vXaKicp

<ru

yap 6

ayia(rp.bs Kal ^OOTKT/IOS

rjp.(3v

Kal TO irvevfj-d (rov TO iravdyiov vvv Kai aei KOI

p.ovoyevT)s (rov vlbs

TOVS alwvas

TO>V

alavwv.

O
Ei/ elprjvr]

SiaKovos

Xptorou

8ia(pvXa^^aJ/iet/

6 tepevs
6 Qfbs 6
u.vo-TT]pia>v

cvXoyav Kal ayidfav dia

vvv Ka\ aei Kal

els

TTJS

TOVS alnvas

/ieraX^ew? T&V

TO>V

atcoj/cov.

dyicov Kal

d/j.fjV.

THE LITURGY OF THE SYRIAN

4.

JACOBITES
INCLUDING

THE ANAPHORA OF
First the priest praises

ST.

JAMES

and says

Glory be to the Father and to the Son and to the Holy Ghost
weak and sinful be mercy and grace at all times
Prayer of

Vouchsafe unto

and upon us

the beginning

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
us,

Son and Holy Ghost,

for ever.

<THE

PREPARATION OF THE CELEBRANT)

The n he asks pardon of

And
HAVE MERCY UPON

ME, O GOD, AFTER

and

And

the rest

thee glory befitteth, o God,

And

when he

worshipped, o heavenly king

and

the people

(of Ps.

now and

THY GREAT GOODNESS

li}

at all

times and for ever.

enters to the altar he says

entered and before thy sanctuary have

pardon me all wherein I have sinned against

Into thine house, o God, have

I

the priests

he says

thee

And

when he

kisses the

horn of

the throne he says

BlND THE SACRIFICE WITH CORDS, YEA EVEN UNTO THE HORNS OF THE ALTAR. 2O

The Syrian Rite

(THE VESTING)

And

when he puts off his ordinary clothes he says

Put off from me THE FILTHY GARMENTS wherewith Satan hath clothed
me,
by the loosing of my evil thoughts, and clothe me with the choice garments
that are fitting for the service of thy
glory and for the praise of thy holy name,
o our Lord and our God, for ever

And when he puts on the Cuthtno he says

Clothe me, o Lord, with the robe of incorruption and
gird
strength of thine Holy Spirit, o our Lord
And

10

when he puts

the

Uroro on

me

with the

his neck he says

GiRD THEE WITH THY SWORD UPON THY THIGH, O MOST MIGHTY, ACCORDING
TO THY WORSHIP AND RENOWN
Then he girds

his loins with the

Zunoro and says

THOU SHALT GIRD ME WITH STRENGTH UNTO THE BATTLE AND SHALT THROW
DOWN UNDER ME THEM THAT RISE UP AGAINST ME AND TREAD DOWN MINE ENEMIES
MY SIGHT

IN?

And

when he puts on

the left

Zendo he

shall say first

Make my MEMBERS INSTRUMENTS OF RIGHTEOUSNESS,

o Lord, and meet for

making us pure temples and CHOSEN VESSELS that
the service of thy glory and for the praise of
thy holy name, o our

good and

all

20 are

fit

for

right works,

Lord and our God,

for ever

and he adds

TEACH MINE HANDS TO FIGHT AND STRENGTHEN MINE ARMS LIKE A BOW OF
STEEL
then putting on the right zendo he
says

125

Make my MEMBERS INSTRUMENTS OF RIGHTEOUSNESS and

and he adds

the rest

THY RIGHT HAND SHALL HOLD ME UP AND THY LOVING CORRECTION SHALL
MAKE ME GREAT THOU SHALT MAKE ROOM ENOUGH UNDER ME FOR TO GO,
THAT MY FOOTSTEPS SHALL NOT SLIDE
:

30

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 DAVID S SAKE TURN NOT AWAY THE PRESENCE
OF THINE ANOINTED.
:

(THE PREPARATION OF THE ALTAR)

35

And
and

and he puts the paten on the left side

on the right and the purificator and the spoon with the
paten on the
left side and the cloud on the right

so he takes the cover off the mysteries

the chalice

And
4

IN

he lights the taper on the right

THY LIGHT SHALL WE SEE LIGHT, O JeSU

full

and

says

of light,

who

art

THE TRUE

The Liturgy of

the

LIGHT THAT LiGHTENETH EVERY creature

Syrian Jacobites

71

enlighten us with thy glorious light,

o EFFULGENCE of the heavenly Father

and on

sacred and holy,

the left also

and

says

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

and arranges the seal in the paten and says

HE WAS LED AS A LAMB TO THE SLAUGHTER AND AS A SHEEP BEFORE HIS
IO
SHEARERS IS DUMB SO HE OPENED NOT HIS MOUTH IN HIS HUMILIATION
he brings

THE PLACE, o LORD, WHICH THOU HAST MADE FOR THEE TO DWELL IN
THY SANCTUARY, O 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

And
First the prunilon

the rest

(of Ps. cxvi 13.14).

We

20

he sets the sedro of penitence

Him whom watchers

and of whom every creature proceeds and

Sedro

15

whom angels minister

guided, him praise befitteth

exalt and to

is

beseech thee, o our Lord Jesus Christ, o God, to bless thy

who are gathered together in thine holy 25

they put on thy spiritual weapons,- may they

servants and these thy worshippers

name

in

this

temple.

May

conquer the wicked one and his host.

Spare their sins by thy grace and

by thy mercy that they may lift up praise unto thee.
Voice At thy gate, o Lord, do I knock, from thy treasury I ask for mercies.
I a sinner of years have turned aside from thy way.
Grant me to confess 30
my sins and to forsake them and to live by thy grace. At what gate shall
we go and knock save at thy gate, o gracious one our Lord, and what have
forgive their offences

we

that shall plead with thee for our offence

if

thy mercies plead not with thee,

whose glory kings do worship? Glory Father and Son and Holy
Ghost, BE THOU to us an high wall and AN HOUSE OF DEFENCE from the wicked 35
one and from the hosts of him that fighteth against us with the wings of thy
o king

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

mercies hide us

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

may

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

have mercy on

all,

me

Then he shall say

times and Our Father which

Kurillison three

and

art in

heaven

this seal

Sacrifices of praise may we be accounted worthy to offer unto thee, o Lord,

jo a sweet-smelling savour, even all our thoughts and words and deeds and holo
causts, and without spot to appear before thee all the days of our life, o Father
and Son and Holy Ghost for ever.

The

service

is

of penitence

finished which

and

The second

*5

was foreshadowed by

the old covenant

the taw.

service of the

First the priest praises

Kurbono

and says

Glory be to the Father and to the Son and to the Holy Ghost
us weak and sinful be mercy and grace at all times

and upon

Prayer
2O

Vouchsafe us, o Lord God, HAVING OUR HEARTS SPRINKLED AND CLEAN
FROM all EVIL CONSCIENCE, to be accounted worthy to enter into thine holy
of holies, high and exalted, and in purity and holiness to stand before thine
holy altar and present unto thee REASONABLE and SPIRITUAL SACRIFICES IN

THE BELIEF OF THE TRUTH, O OUr Lord.

And

2c

afterwards bowing

down he adds and says

the

prayer for himself

Lord God almighty who pardonest guilty men and HAST NO PLEASURE IN
THE DEATH OF a sinner to thee, o Lord, do I stretch forth the hands of my
heart and I implore of thee forgiveness for all my unlawful deeds, albeit
unworthy but I beseech thee keep my mind from the operations of the enemy,
^o mine eyes that they look not incontinently, mine ears that they listen not to
vanities, mine hands from the service of hateful things, and my reins that they
:

be

moved

unto
ever.

me

I be entirely thine.
And from thee be there granted
of thy divine mysteries, o Christ our Lord and our God, for

in thee, so that

the

gift

Amen.
(OFFERTORY PRAYERS)

35

Then he

rises

and

ascends the step

Stomen kalos
<

The people}

Kurillison

and

says

The Liturgy of

the

Syrian Jacobites

73

And again removing the veils, that is the covering of the mysteries, he places that
of the paten on the south, and that of the chalice on the north. Over that of the
paten he says
THE LORD is KING AND HATH PUT ON GLORIOUS APPAREL
PUT ON HIS APPAREL AND GIRDED HIMSELF WITH STRENGTH
and

THE LORD HATH

5

(of Ps. xciii}

the rest

[Over that of the

chalice he says

LAMB who

offered to his Father an acceptable offering

for the expiation and redemption of the whole world
vouchsafe us to offer
ourselves to thee A LIVING SACRIFICE WELLPLEASING UNTO THEE and like unto 10

pure and SPOTLESS

thy sacrifice which was for us, o Christ our

And he

hands

{stretches forth his

God

in the form

for ever.

of a

Amen]

cross, his right

hand over his

and] takes the paten in his right hand and the chalice in his left crosswise [and
lifts them up on high above the part where is the fixed tablttho] and says the general

left

prayer on

this

wise

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

The memorial

God

the Father

of our

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

us with

all

from our father

fathers

and cenobites and those who are standing and praying with
the world began have been wellpleasing unto thee

who since
Adam even

those

unto this day.

and our brethren and our masters

Again

who have

we

are commemorating our

word of truth 30

taught us the

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
in word or in deed, in little or in much, especially
behalf this kurbono is offered here he mentions him 35
for whom (he is celebrating} and pardon his offences and his sins in thy mercy.
O God, make a good remembrance for : then for whoso is worthy : and if he is

that take part with us

him

for

whom

and

in

whether

whose

let him say and for saint mar

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

offering for the

mother of God or for one of the saints

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

The Syrian Rite

74
remembrance

remove from him temptations and chastisements and rods of

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
and he repeats it three times. Again O God, in thy graciousness make
5 soul of
rest and good remembrance to my father and to my mother.
And iffor the sick
O merciful God. be gracious to TV and grant him healing of soul and body. And
iffor the departed O God, make to him rest and good fruition in thy mansions of
And make rest and good remembrance to
light with all the doers of thy will.
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
:

anger and forgive his offences

are

known unto

thee.

And he puts down

l

the west

the mysteries

and

sets the chalice to the east

and

the paten to

on the tablttho and he covers them, with the annaphura and says

His GLORY COVERED THE HEAVENS AND

all

Creation

WAS FULL

OF HIS PRAISE.

(MASS OF THE CATECHUMENS)

(THE CENSING)
The deacon

Stomen kalos

20

( The people)

Kurilllson
The

priest

To that glorious and adorable one

who hath magnified the memory of her that brought him forth
in heaven and in earth and who hath made victorious the
memory of his saints in every spot and place and on every wise
The general prumton

25

and hath

distilled the

dew of mercy and compassion on

of the faithful departed

30

And he sets

the sedro

to

him praise

We adore

the limbs

is fitting

and give thanks and

glorify

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
savour of heathenness from all regions by its glorious doctrine.
thee, the creator of the

35

We

offer before thee this incense after the pattern of Aaron the
priest who offered pure incense unto thee in the tabernacle that

was

for a time

and STAYED thereby THE PLAGUE from the people

The Liturgy of
So we beseech

of Israel.

the

Syrian Jacobites

thee, o Lord, receive this

75
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
in the behalf of the prophets and apostles, in the
behalf of the just and righteous, in the behalf of the martyrs
and confessors, in the behalf of the fathers and orthodox doctors,

mother Eve,

in the behalf of the

monks and

holy mother of God Mary,

cenobites, in the behalf of the

in the behalf of

in the behalf of the distressed

and the

orphans and widows,

afflicted, in

the sick and oppressed, in the behalf of

all

the behalf of

who have spoken

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
He

To

10

15

burns incense and says

the glory and honour of the holy and glorious Trinity

is set on by my hands weak and sinful

Let us pray all of us mercy and grace ask we from the Lord.
merciful Lord, have mercy on us and help us

incense

and he

takes the incense

and worshipping

times, which is

censes the midst of the table

of

life

20

three

a type of the Father, saying

Adoration to the gracious Father

and

horn he censes

the north

three times,

Adoration
and

the south

horn he censes

Adoration
and he ascends

the step

and

which

is

a type of

to the merciful

three times,

which

to the living

is

the

Son, and says

Son

25

a symbol of the Holy Ghost,

and holy Spirit

raises the incense over the mysteries

on the east side and

says this Voice

REJOICE IN THE LORD, o YE RIGHTEOUS

With

the

smoke

of spices be there a

30

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

the holy prophets apostles and martyrs

35

The Syrian Rite

76

and

Glory be

to the

With

the

to the

north side saying

Father and to the Son and to the Holy Ghost

smoke of spices be there a remembrance to

the doctors and the priests and the just and the

righteous

and

From

to the

south side saying

everlasting to everlasting world without end

With

the

smoke of

spices be there a remembrance to the

all her children

holy church and

and

10

he lowers the censer in a

descends

circle

from

over the mysteries three times

and

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

faithful departed, o

Son

the Christ

who

saints

and of

all

the

with thy Father and

worshipped and glorified now and at all

The seal May the just and righteous, the
prophets and apostles and martyrs and confessors and the holy
mother of God Mary and all the saints who in all generations
have been wellpleasing unto thee, o God, be intercessors and

thine

Holy

Spirit art

times for ever.

20

suppliants unto thee in the behalf of the souls of all of us, that
by their prayers and supplications wrath may cease from thy

25

And have mercy on

the flock of thy pasture and make

and
thy tranquillity
thy peace to dwell in the four quarters
of the world and to the departed grant pardon in thy
Examination
goodness, o our Lord and our God, for ever.
Let Mary who brought thee forth and John who baptized
thee be suppliants unto thee in our behalf
and have
people.

30

mercy upon

us.

LECTIONS)

<THE

\If there be lessons

for that

day from

the books of the

people shall say

A voice
35

{and

the resf)

Old Testament

the

The Liturgy of the Syrian Jacobites

Then

77

the lessons shall be read]

{AND THE LORD SAID UNTO MOSES WHEREFORE CRIEST THOU

AND HIS SERVANT MOSES Exod. XW 15-31

TURNETH AWAY

ALL WISDOM COMETH FROM THE LORD

WRATH EcduS.

i 1-2

THE WILDERNESS AND THE SOLITARY PLACE

AND SIGHING SHALL FLEE AWAY Is. XXXV
And

who brought

the prayers of Mary

who baptized thee

By

he begins the responsory of

Mar

SORROW
\

Severtts

thee forth and of John

I0

WILL MAGNIFY THEE, O GOD MY KING, whose Only-begOtten

Son who was immortal in his nature and came in
grace for the life and salvation of the race of men and
became incarnate of the holy and glorious pure virgin
the mother of God Mary: he took a body without
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

Have mercy on us

15

20

Spirit
all.

And

HOLY art thou, o God

who wast crucified
:

they say

HOLY, o mighty: HOLY, o immortal

for us
have mercy upon us
:

HOLY art thou, o God HOLY, o mighty: HOLY, o immortal

who wast crucified for us have mercy upon us
:

25

HOLY art thou, o God HOLY, o mighty: HOLY, o immortal

who wast crucified for us have mercy upon us
:

and
Kurilllson
three times.

30

The Syrian Rite

78
5

The priest

[The people

The chosen
{and

Vouchsafe us, o Lord God,

by the intercession of thine

apostles

the rest}

holy apostles to be unmoved

and immovable in the

and to be stablished in
doctrines and by good
profitable works to be

faith

their

and
well-

pleasing to thy godhead, rejoicing in thee all the days

I0

of our
o

life

and

Christ

our

of

our

hope

to

the

God and

end,
the

and

the

life

saviour of our souls for ever.

i

Amen]

He

reads the Praxis

Beloved (WHOSOEVER BELIEVETH THAT

NOT LIFE I Jo. V 1-12}.
The people
20

Again

Paul the blessed apostle

{and

the

Accept,

HATH

prayer before

Lord

the Apostle

God,

our

prayers and our supplications

which are at this time before

the rest}

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

God

?.o

for ever

The deacon

Paul the apostle

from the Epistle

Bless, o

My
35

to [the Corinthians}

my Lord

WOULD NOT THAT YE SHOULD BE IGNORANT

ABLE TO BEAR IT I Cor. X 1-13}

brethren {I

The Liturgy of

the

Syrian Jacobites

79

The deacon

Bless, o

my

Lord.

The people

Halleluiah and halleluiah

OFFER TO him

COME
his

HOLY TEMPLE

BRING PRESENTS

[sacrifices,

INTO THE COURTS OF THE

LORD AND WORSHIP him

IN

BE THANKFUL UNTO HIM AND SPEAK GOOD

OF HIS NAME

by

whom

life

bestowed

is

10

Halleluiah].
The deacon

With

The

my Lord

Bless, o

silence

priest before the Gospel

us, o Lord God, the

knowledge of thy divine words

Grant

ye
[stand,
is the holy
Gospel which is being read,
Brethren, haste ye and hear

us with the understand-

hearers, for this

and acknowledge the word

ing of thine holy Gospel and

the riches of thy divine gifts
an d the indwelling of thine

of the living

"d

fill

15

Holy Spirit and give us with

joy to keep thy commandments

God]

and accomplish them and fulfil

thy will and to be accounted
worthy of the blessings and
the mercies that are from thee
now and at all times
The

priest

Peace be

to

20

25

you

all

The people

And

with thy
The

spirit

priest

The holy Gospel of our Lord Jesus Christ, the life-giving

Gospel of {Luke} the apostle who preached life and salvation
to the world
The deacon

BLESSED

is

HE THAT COMETH

IN

THE NAME OF THE LORD

30

8o

The Syrian Rile

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

I AM WELL PLEASED
5. Luke Hi 15-22}

And

I0

peace be

to

you

IN

THEE

all

The people

And

with thy spirit

This prayer

To our Lord Jesus

15

Christ be our praise and our thanksgiving

and our blessing for his lifegiving word to us, and to his Father
sent him for our salvation, and to his living and holy Spirit
giveth us life, now and at all times for ever. Amen.

who
who

(MASS OF THE FAITHFUL)

<THE

And

20

PRAYERS)

he sets the sedro of the Entrance

all of us
ask we mercy and grace from the Lord.
Lord have mercy on us and help us
Prumion 8 With the operation of good works and noble and
holy thoughts and the pleasant savour of the true faith and the

Let us pray

merciful

25 firstfruits

of the

gifts

of glorious immortal lives be

we

accounted

THE HIGHPRIEST OF OUR CONFESSION, EVEN

worthy
a
Christ,
JESUS
holy and righteous sacrifice for that he of him
self hath MADE PURIFICATION OF our SINS and redeemed the
whom befitteth glory and honour
world by his sacrifice
to offer to

30

and worship
eucharist and

at

this

time of the celebration of the divine

at all times}

Sedro of the entrance

{O Christ who art God the maker
and the possessor of all, the redemptive breath of the worlds,
pure immortal chrism and pleasant savour that never dieth, the
f

The Liturgy of

the

Syrian Jacobites

sweet and pleasant savour, the knowledge of thee filleth our

hearts and thou hast vouchsafed to us poor and earthly things
stand before thee and to hear and to minister the service

to

and unspeakable mysteries which even ANGELS

DESIRE TO LOOK INTO.
Free our souls, o Lord, from the
Df thy divine

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
noved far off: through thy grace and the goodpleasure of thy

10

Father blessing and blessed, who

;hrough the operation of thy Spirit allholy and good and
idorable and lifegiving and consubstantial with thee now
sent thee to save us, and

md

at all times for ever}

He

From God may we

:>f

continues

15

receive pardon of offences and remission

sins in both worlds for ever.

And
Peace be

Amen
he adds

to

you

all

20

The people

And

with thy spirit

The priest

May the pardon of the Son of God be bestowed on our souls

ind on the souls of our fathers and of our brethren and of our
nasters and of our teachers and of our departed and of all the
aithful departed, children of the holy church, in both worlds for
iver.

25

Amen

And

he burns incense

and makes

three crosses

on

the censer

and

says

Let us answer and say Ho^ly is the holy Father, ho^ly is

holy Son, hoJly is the living and holy Spirit, who halloweth
;he incense of the sinner his servant, sparing and having
nercy on our souls and on the souls of our fathers and of our
Drethren and of our masters and of our teachers and of our
departed and of all the faithful departed, children of the holy
:hurch, in both worlds for ever and ever. Amen.
;he

35

The Syrian Rite

82

<THE

CREED)

The deacon

Sophia and Proschomen

The
5

I
[each of the faithful shall say

priest begins

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
9

Lord Jesus Christ the only Son of God, who was begotten of
all worlds, light of light, very God of very
God, begotten and not made, and equal in substance to his
Father by whom all things were made who for us men and
for our salvation came down from heaven and was incarnate of
the Holy Ghost and of the virgin Mary mother of God and was
made man and was crucified for us in the days of Pontius Pilate
and suffered and died and was buried and rose again the third
day as he willed and ascended into heaven and sat down at
the right hand of his Father and he shall come again in glory
of whose kingdom there is no
to judge the quick and the dead

the Father before

10

15

20

one Holy Ghost who is the Lord, the quickener

of all things, who proceedeth from the Father, and with the
Father and with the Son is worshipped and glorified, who spake
by the apostles and the prophets*. And in one church apostolic
b
I acknowledge that there is one baptism
catholic and glorious

end.

And

which

is

in

25

for the remission of sins

of the dead and the

new

life in

and

look for the resurrection

the world to come.

Amen.]

(THE LAVATORY)

And

he washes the tips of his fingers in water

and

says

away, o Lord God, the foul pollution of my soul and

cleanse me with thy sprinkling of life that in purity and in
holiness I may be accounted worthy to go in to the holy of

Wash

holy and hallowing house, and without defilement

adorable and divine mysteries, that with pure
thine
handle
to
conscience I may offer unto thee A LIVING SACRIFICE that may
be WELLPLEASING UNTO thy godhead and like unto thy glorious

holies, thine

35 sacrifice,

our Lord and our God, for ever.

Bodl.

f. 182
prophets and apostles
holy catholic and apostolic

MS, Marshall 327

b

ib.

The Litiirgy of

the

Syrian Jacobites

83

Again he asks for forgiveness and says

My

brethren and

my

me

masters, pray for

that

my

sacrifice

be accepted.

And

he bows

down

before the table

of

and prays

life

this

prayer in silence

and says

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.
:

God,

in thy

mercy make

and good remembrance on

rest

thine holy and heavenly altar for thy mother and for thy saints
and for all the faithful departed.
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

And

he ascends the step

and

offered

is

here he mentions

whomsoever he

kisses the throne

will.

and

begins the

The Annaphura of Mar James the brother

(THE

15

KISS OF

Kurobho

of our

Lord

2o

PEACE)

First the prayer before the Peace

O God

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 consubstantial with thee now and ever and world without end
of

all

25

30

The people

Amen
The

Peace be

priest

to

you

all

The people

And

with thy

spirit

35

The Syrian Rite

84

The deacon

Give we the Peace

The people

Account us worthy, o Lord.

(THE INCLINATION)

The deacon

Let us bow down our heads before the Lord

The people

Before thee, o Lord

The

10

priest

alone art a merciful Lord, send thy blessings on

them that bend their necks before thine holy altar, o thou that

Thou who

DWELLEST ON HIGH AND YET REGARDEST THE THINGS THAT

bless them
through the grace and mercies
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 lifegiving and consubstantial with thee now and ever and world
without end

ARE LOWLY, and

15

The people

20

Amen.

<THE

PRAYER OF THE VEIL)

The pnest

25

O God the Father who for thy great and unspeakable love
towards mankind didst SEND thy SON INTO THE WORLD to BRING
AGAIN THE SHEEP THAT WAS GONE ASTRAY, turn not away thy
FOR
face from us who offer this fearful and unbloody sacrifice
WE TRUST NOT IN OUR OWn RIGHTEOUSNESS BUT IN THY MERCIES.
We intreat therefore and beseech thy goodness that this mystery
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
:

30

The Liturgy of

the

Syrian Jacobites

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.

(ANAPHORA)
The deacon

Stand we

fairly

The people

Mercies, peace,
<THE

He makes

the

sacrifice of praise)

<a

I0

THANKSGIVING)

annaphura

to flutter

and says

THE LOVE OF GOD

the Father AND THE GRACE S [OF the onlyAND

THE
Son
FELLOWSHIP and descent OF THE HOLY
begotten
GHOST BE WITH YOU ALL, my brethren, evermore]

15

The people

And

with thy spirit

The

The minds and

priest

hearts of

all

of us be on high

The people

They

are with the Lord our

The

20

God

priest

Let us give thanks unto the Lord with fear 6 [and worship with
trembling]
The people
It is

The
It

is

very meet

right

25

meet and right

priest

g*hontho

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

AND INVISIBLE
T e htho
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

The Syrian Rite

86

THAT IN THEM IS, THE HEAVENLY JERUSALEM, THE CHURCH

OF THE FIRSTBORN THAT ARE WRITTEN IN HEAVEN, ANGELS
archangels princedoms POWERS THRONES DOMINATIONS VIR
5

10

TUES above the world, heavenly ARMIES, the cherubin with

many eyes, and the seraphin with six wings and WITH TWO of
their wings THEY veil THEIR FACE AND WITH TWAIN THEIR
FEET AND WITH TWAIN THEY DO FLY one to another, with
unceasing voices and unhushed theologies, a hymn of victory
majesty and EXCELLENT GLORY with clear voice hymning, and
crying and shouting

AND SAYING
The people

HOLY HOLY HOLY MIGHTY LORD GoD OF SABAOTH

of the GLORY and honour of whose majesty

heaven and EARTH ARE FULL

HOSANNA

15

in the highest

HE THAT came and COMETH

IN THE NAME OF THE LORD
HOSANNA IN THE HIGHEST
The priest gf 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, GOD and Father. For holy art thou allBLESSED

is

20

25

sovereign almighty terrible good, of fellowfeeling and especially

who madest man out of earth and
as touching thy creature
:

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

thou calledst him by the law, thou didst lead him by the

30 father

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

35

WITH MEN and done

God and

all

evervirgin Mary and CONVERSED

things for the redemption of our race
T*tltho

and when he was about

to accept a voluntary death for

without
himself
sin, IN THE SAME NIGHT IN WHICH
sinners,

us

HE

The Liturgy of

the

Syrian Jacobites

87

for THE LIFE and salvation OF THE WORLD

TOOK BREAD on his hory spotless and unpolluted hands and
showed it to thee, God and Father, and when he had GIVEN
BRAKE AND GAVE TO HIS
THANKS *i HE BLESSED
hallowed
DISCIPLES and holy apostles SAYING 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

WAS DELIVERED UP

>J

>{<

The people

Amen
The

And LIKEWISE

IO

priest

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
THIS is MY BLOOD OF THE NEW
TAKE, DRINK YE ALL OF IT
TESTAMENT WHICH FOR YOU and FOR MANY IS SHED and given
FOR THE REMISSION OF SINS and for eternal life
also

>J<

15

The people

Amen
The

Do

priest

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
THIS IN

20

The people
6
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

Thy mercies be upon us all].
<THE

25

sins.

INVOCATION)

The

priest

Commemorating therefore, o Lord, thy death and thy resur- 30

rection on the third day from the tomb and thine ascension into
heaven and thy session at the right hand of God the Father and
as well thy second coming fearful and glorious wherein thou
SHALT JUDGE THE WORLD IN RIGHTEOUSNESS, when thou shalt
RENDER TO EVERY One ACCORDING TO HIS DEEDS, WC offer thee
this fearful and unbloody sacrifice that THOU DEAL NOT WITH us

35

The Syrian Rite

88

SINS, O Lord, NEITHER REWARD US AFTER OUR

but
after thy leniency and thy great and unspeakable
iniquities,
love towards mankind BLOT OUT the sins of us thy servants who

AFTER OUR

For thy people and thine inheritance

and through thee and with thee the Father saying
intreat thee.

intreat thee

The people

HAVE MERCY

[upon

us,

GOD

the

mercy upon
The
TO

Father ALMIGHTY, have

us]

priest

We

6
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
15 in

glorify thee,

thee

we pray

[we bless thee,

we worship

thee,

we

believe

thee be propitious, o Lord God, have mercy

upon us and hear us]
The deacon
6

The peace and tran

[stand and pray.
God the Father of us all be with us. Cry we
we thrice Kurilllson Kurilllson Kurilllson]

In silence and fear

quillity

of

and say

20

The

ge hontho

the Invocation of the Holy Ghost

the
Father almighty, and send upon
us,
us and upon these gifts set before thee thine Holy Spirit the Lord
and the lifegiver who shareth thy throne, God and Father, and
priest

25

God

Have mercy upon

shareth the kingdom with the Son, who is of one substance and
who spake in the law and the prophets and thy new

coeternal,

testament,

who descended

Lord Jesus Christ

in the likeness of a

in the river Jordan,

dove upon our

who descended upon

the

holy apostles in the likeness of fiery tongues

The priest

3O
6

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

Kurilllson

35

The priest

that

body

coming down he may make

J the

redeeming body

telitho

of this bread the lifegiving

the body
body

the heavenly

>J<

77ie

Liturgy of the Syrian Jacobites

89

which sets free our souls and bodies, the body of our Lord
God and Saviour Jesus Christ for the remission of sins and
eternal life to them that receive. Amen
The people

Amen
The

And

the mixture that

is

in

priest

cup the blood of the new

this

the lifegiving blood

the
testament J the redeeming blood
heavenly blood which sets free our souls and bodies, the blood

of our Lord
sins

>J<

God and Saviour Jesus Christ for the remission

Amen
life to those who receive it.

of

10

and eternal

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 CHURCH which thou hast FOUNDED UPON THE ROCK of
the faith AND THE GATES OF HELL SHALL NOT PREVAIL AGAINST
IT, delivering it from all heresy and from every STUMBLINGBLOCK
of THEM THAT DO iniquity EVEN UNTO THE END OF THE WORLD 20
by the grace and mercies and love towards mankind of thine only
Son through whom and with whom to thee is fitting glory and
honour and dominion with thy Spirit allholy and good and
adorable and lifegiving and consubstantial with thee now and
ever and world without end
25
:

The people

Amen.
(THE INTERCESSION)
6

The

[The deacon

Bless, o Lord

moment for our fathers and

who are over us this

rulers

in this present life

hontho

Wherefore we

Let us pray and beseech our

Lord and our God at this
great and dread and holy

day

priest

and

thee, o Lord, this

ful

and unbloody

offer

unto

same

fear-

30

sacrifice for

these thine holy places which

thou hast glorified by the
manifestation

and

of

thy Christ
the holy

especially for

35

The Syrian Rite

90

and rule the holy

churches of God the venerable and most blessed mar
our patriarch
and for

churches: and for thine holy

church which is in all the
world
grant her, o Lord,

mar

the

tend

N
5

N metropolitan with the

residue of the metropolitans

and
venerable
orthodox

bishops

let

us beseech the

Lord]

Sion

of

all

rich

gifts

of thine

Holy

Spirit

Remember

also,

o Lord, our

pious bishops who

divide for us THE

TRUTH

I0

mother

the

RIGHTLY

WORD OF

especially the fathers

our patriarchs mar TV 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
15

Remember also, o Lord, this honourable presbytery which is

here and in every place and the diaconate in Christ and the
residue of all the ministry and every order of the church
I

20

Remember also, o Lord, my lowliness whom all unworthy as

am thou hast accounted worthy to call upon thee. REMEMBER

NOT the sins of MY YOUTH and mine ignorances BUT AFTER THE
MULTITUDE OF THY MERCIES THINK THOU UPON ME for IF THOU
WILT BE EXTREME TO MARK iniquity, O LORD, WHO MAY endure
before thee ?
FOR WITH THEE is propitiation visit me and
me
and
where SIN ABOUNDETH THERE let thy GRACE
purify
I

25

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
7,0

Remember
and the

fruits

o Lord, the air and the rains and the dews

of the earth
BLESS THE CROWN OF THE YEAR

also,

WITH THY GOODNESS, for THE EYES OF ALL hope in THEE AND
THOU OPENEST
THOU GIVEST THEIR food IN good SEASON
THINE allsufficing HAND AND FILLEST ALL THINGS LIVING WITH
I

35

good WILL

And
and

deliver us, o Lord God, from all oppression and wrath

and all hurt and opposition of wicked men and from

straits

The Liturgy of

the

Syrian Jacobites

91

and violence of devils and from every scourge sent from

o
thee,
God, which is brought upon us by reason of our sins
and preserve us in the orthodox faith and the keeping of thine
all

force

holy lifegiving commandments, us indeed and all that are

accounted worthy to stand before thee and to wait for the rich
mercies which come from thee

for thou art a

God

that taketh

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
pleasure in mercy and to thee

without end

10

The people

Amen
c
[

The priest

The deacon

Again then we commemorate

all our faithful brethren true
Christians

who have

before

and charged our

humility and our weakness
to remember them in this
hour and at this time and
for all who have been cast
bidden

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]

g^hontho

Again vouchsafe to remember those who stand with us

15

and pray with us, our fathers

and brethren, and those who
remain

Remember also, o Lord,

who have charged us

those

remember

to

them

in

20

our

prayers to thee our God and

to each one grant, o Lord,
this request

which has respect

to their salvation

25

Remember also, o Lord,

those who have offered the
offerings

at

thine

holy altar

and those for whom each has

offered and those who have
wished to offer and could not
and those who are in anyone s
mind and those who are now
mentioned by name

35

Remember, o Lord,

all

those

whom we

have mentioned and

whom we have not mentioned according to the greatness

of thy reconciliation afford them the joy of thy salvation, receiving

those

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
:

and hast pleasure in mercy. To thee is fitting

and
honour
and power with thine only Son and to thy
glory
Spirit allholy and good and lifegiving and adorable and consubstantial with thee now and ever and world without end
art merciful

The people

Amen
6

10

The

[The deacon

Again then we commemorate

all faithful kings and true

who

Christians

15

the four

and monasteries
and for every

churches
of

God

polity, the clergy

Christian

and the
20

in

quarters of this world have

founded
and
established

faithful people, that

they be exercised in virtue

let us beseech the Lord]

priest : g^hontho

Remember, o Lord, our

re-

and queens LAY

HOLD UPON SHIELD AND BUCKLER AND STAND UP TO HELP
them, subdue unto them all
their enemies and them that
ligious kings

them, THAT WE
A
PEACEABLE AND
pass
QUIET LIFE IN ALL GODLINESS
AND humility
fight against

MAY

T litho

FOR THOU

25

AN HOUSE OF REFUGE of

salvation and an help

and
a
victorious
leader
of
all
them
that call unto thee
ing power
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
art

The people

Amen

*o
6

[ The

Again then
her who

The

deacon

we commemorate
is

to

be

called

blessed and glorified of

35

all

generations of the earth,

holy and blessed and evervirgin

blessed

mother

of

priest

g^hontho

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
all

those

remember

who have been

well-

The Liturgy of
God Mary

the

and with her

remember the
and
apostles and
prophets
also

us

let

evangelists and preachers

and martyrs and confessors
and blessed John Baptist
messenger and forerunner
and the holy and glorious

mar Stephen

chief of dea-

Syrian Jacobites

93

pleasing unto thee since the

world began, holy fathers and

forefathers, prophets and aposties and John the forerunner
and baptist and S. Stephen 5
chief of deacons and first of
martyrs,

and

the

holy

glorious mother of

evervirgin

Mary and

and

God and
all saints

cons and first of martyrs.

Let us therefore remember
together all the saints
us beseech the Lord]

10

let

and

tfilitho

We

ask of thee, o Lord great in mercies, who makest possible

things impossible, unite us to the blessed church, number us
with that church, give us a place through thy grace among THE

15

FIRSTBORN WHICH ARE WRITTEN IN HEAVEN.

For for this CaUSC

remember them that they too while they stand before
thy lofty tribunal may remember our misery and poverty and

we

too

20

unto thee with us this fearful and unbloody sacrifice

for the care of them that live and for the assurance of us who

may

offer

are miserable and unworthy, and for the repose of all them that
fallen asleep aforetime IN THE BELIEF OF THE TRUTH, our

have

and brethren. By the grace and mercies and love towards

mankind of thine only Son, through whom and with whom to
thee is fitting glory and honour and power with thy Spirit
allholy and good and adorable and lifegiving and consubstantial
with thee now and ever and world without end
fathers

The people

25

3o

Amen
6

[The deacon

The priest

Again then we commemorate

those

who among

the saints

have aforetime fallen asleep

in holiness and are at rest
and have kept undefiled the

gfhontho

Remember also, o Lord, our

holy bishops who have gone to
their rest aforetime, who interpreted for us the word of truth,
who from James the archbishop

35

The Syrian Rite

94

and delivered
and those of the
three pious and holy and
ecumenic synods we proclaim, to wit of Nicaea and
of Constantinople and of
Ephesus and our glorious
Godbearing fathers and or
thodox doctors James the
brother of our Lord who.
apostolic faith
it

to

us

and apostle and martyr even

to this day have preached to
us the orthodox word of truth
in thine holy church

<

was

martyr _ and

apostle

and

Ignatius,

archrjisHop.

Jjionysius, Athanasius, Basil,

Gregory, Timothy, EustaJ

thius,

John

Cyril who
the truth,

but most chiefly

was a tower of

who expounded

the incarnation of the

of
20

25

God,

anid

Word

mar James

and mar Ep^iraim, eloquent

mouths and pillars of our
holy church, and them also
that before them, with them
and after them kept the one
orthodox and uncorrupted
faith and delivered it to us
:

let

us beseech the Lord]

and

tflitho

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
Their doctrines and their confessions confirm in
to thy church.
:

35

our souls, speedily destroy heresies which trouble us and grant to

us to STAND BEFORE thy dread JUDGEMENTSEAT WITHOUT SHAME.

For thou, o Lord,

art

holy and dwellest in the holy place and

art the perfecter of the saints

and

to thee

we

offer

up glory and

The Liturgy of

the

Syrian Jacobites

95

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
to

The people

Amen
*{The deacon

The

Again then we commemorate

all

the faithful departed

who

from this holy altar and this

town and this place and from
all places and quarters have
departed, the departed who
in the belief of the truth

have aforetime fallen asleep

and are at rest and have
unto thee, o GOD,
and OF ALL

attained

lord OF SPIRITS

Let us pray and

FLESH.

in-

priest:

g^hontho

Remember, o Lord, the

or-

thodox presbyters who have

gone to their rest aforetime,
deacons subdeacons singers

10

readers interpreters exorcists

monks anchorets hearers per
petual

virgins

and

seculars

who have

fallen asleep afore

time in the faith in Christ and 15

those

for

whom

each

has

and those whose es

each has kept in mind

offered
tate

tercede and beseech Christ

our

God who

their souls

hath received

and

spirits

unto

himself to vouchsafe them in

his great mercies

and

offences
sins

them

and

to

to his

pardon of

remission of

bring us

and

25

heavenly king

dom
Together

let

us cry and say

thrice Kurillison Kurillison

30

Kurillison]

and

t"titho

Lord, Lord GOD OF SPIRITS and OF ALL FLESH, remem

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
ber, o

them from eternal punishment to come and vouchsafe to them

delight IN THE BOSOM OF ABRAHAM and of Isaac and of Jacob,
where THE LIGHT OF THY COUNTENANCE visiteth, whence PAINS

35

The Syrian Rite

96

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
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
6

Rest them, pardon, remit [and forgive, o God, the offences

and the shortcomings of us all, which we have done wittingly
or unwittingly]
The
15

priest

g^hontho

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
and

20

frlttho

Our end preserve Christian and sinless and gather us beneath

the feet of thine elect when thou wilt and where thou wilt and
shame by reason of our

as thou wilt, only without

faults, that in

and blessed name may

be glorified and extolled with the name of our Lord Jesus
Christ and thine Holy Spirit now and ever and world without
end

this as in all things thine allhonoured

25

The people

As

it

30 tions

was,

and

[is

and awaiteth

to the

for the generations of the generagenerations of the ages to come for ever.

Amen].
<THE

BLESSING)

The priest

Peace be

to

you

all

The people

25

And

with thy spirit

The Liturgy of

the

The

The MERCIES

Syrian Jacobites

97

priest

GREAT GOD AND OUR SAVIOUR JESUS

CHRIST SHALL BE WITH YOU all
Of THE

The people

And

with thy

spirit.

(THE FRACTION AND CONSIGNATION)

The deacon says
6

The

the Kathultkt

[Bless, o

Lord

God

Again and again by this pure

holy oblation and propitia
tory sacrifice which has been
offered to

God

the

cross

body

priest

folk

celebrated, for the blessed

who draw nigh and re

with

it in THE BELIEF OF THE

TRUTH and those for whom

offered

again more

and consecrated
especially we

among
it

soul

are

his

and

world

>J

the

Son

And

his

came and was united

to

*fr

body and he turned us from

trembling is cast
the children of light

people with the peoples and

the souls with the body. AND

men
is

flee

25

knit

30

THE THIRD DAY HE ROSE AGAIN

FROM the sepulchre and he

feel

and from the hour

sinners

20

for the sins of the

an evil conversation to the good

and BY THE BLOOD OF HIS CROSS

wherein pardon
nigh

J<

15

*%<

HE RECONCILED and united and

HEAVENLY things with
the things of EARTH and the

earthborn

not,

WITH A SPEAR

Those on high stand

and minister it with

trembling

and

And he was PIERCED

died upon the cross

praying
Behold a time of fear and be
hold an hour full of trem
bling.
in fear

>J<

circle of the

ceive

it is

TO

his soul was severed

AND THERE flowed thereout

BLOOD AND WATER A PROPITIA
TION FOR THE WHOLE WORLD J
and his body was stained there-

who

and consecrated it,

the altar of God whereon

offered

it is

and broken on the

and

IN HIS SIDE

for

signs saying

from his body, albeit his god

head was in no wise severed
either from his soul or from his

Father

by the descent of the living

Holy Ghost for our father
illustrious

and

truly did the Word of

suffer in the flesh and was

sacrificed

and consecrated and accom

plished and consummated

the

priest breaks

Thus

is

brought

not

away.
II

one

Emmanuel

divided

after

and is
union

the

35

The Syrian Rite

9s

Tremble ye ministers of the

church for that ye administer
a living fire and the power
which ye wield surpasseth
5

seraphin

soul which

church

ic

uplifts

is

the

present in the
time

is

in purity at this

because
writes

Blessed

s.

Holy Ghost
name and

the

down
to

it

its

heaven

with us thine onlybegotten

that he be appeased through

and

prayers
mercy on us

15

perform

all

Look, o Lord, with a merciful

eye on our father who
stands

before

thine altar

receive, o Lord, his oblation

20

those of the prophets

and the apostles
like

Remember,
grace
25

and

by thy
divine

thy

compassion the fathers and

pontiffs:
may their prayer
be a wall to us
Remember, o Lord, our fathers
and brethren again and our
teachers,

30

Lord,

by

and us and them

account worthy by thy mercy

of the heavenly kingdom

Remember, o Lord, them that

are absent, have mercy on
them that are here
give
:

3.-,

rest also to the spirits of the

departed and

have

Thus we

mercy

two natures.

confess and thus

believe, thus

we

we

affirm that this

body appertains to this blood

and this blood to this body
mar

Another, of

Jacob the doctor

Father of truth, behold thy

Son

the sacrifice which propi

receive this one

tiates thee

My blessed lady Mary, beseech

thy

indivisible into the

who

died for

me and may

him.

forgiven through
hold, take this offering at

be

Be

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

for its
and pleading for me
:

sake receive

my

As

petition.

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

are WEIGHED of thee.
Look upon the sins and look

that

offering for them, for

the offering and the sacrifice is
be
greater far than the sins

upon the

cause

sinned

thy

beloved

bore the nails and the spear

sufferings are enough to

reconcile thee and by them
his

may

upon sinners in the day of

Father

judgement

for

live.

who

Glory be to the
delivered his

Son

our salvation and worship

The Litiirgy of

the

The departed who

are severed
from us and have passed
from this world, grant rest,
o Christ, to their spirits with

and thanksgiving be to
the Spirit who began and ful
filled the
mystery of our salva-

to life

tion.

all,

thy body and holy blood

a way to lead them to the

be accounted worthy

complish towards us his

grace and blessing, compas
sion and lovingkindness
henceforth and for ever

And

let us all with

beseech the Lord

have mercy on us

all

the Fraction

10

the height of Golgotha in Jeru

up everlasting praise
and acceptable worship from

the living Spirit of holiness

that the true God may ac

Trinity exalted above

Another prayer of

lift

the midst of the sanctuary to

the Father and the Son and

Thou art Christ the God

who was cleft in his side on

kingdom
to

99

be to the Son who died

upon
the cross and restored us all

the righteous and the just

be thy cross a bridge to them
and thy baptism a covering

May we

Syrian Jacobites

salem for
LAMB OF

us.
Thou art THE
GOD THAT TAKETH

AWAY THE SIN OF THE WORLD.

Do thou pardon our offences
and forgive our sins and
on thy right hand.

set

15

us

now

prayer
The people

Amen].
LORD

<THE

The

priest

\_raises his voice]

PRAYER)

the

prayer of the
in heaven

25

Our Father

which art

O GOD THE FATHER OF OUR LORD JESUS CHRIST, THE FATHER

OF MERCIES AND GOD OF ALL COMFORT WHO SITTEST ABOVE THE
CHERUBIN and art glorified of the seraphin, BEFORE whom STAND
A THOUSAND THOUSAND
THOUSAND angels, hosts

archangels, TEN

30

THOUSAND TIMES TEN

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
:

The Syrian Rite

ioo

our bodies that with a pure heart and with soul enlightened and
we may make bold to call upon thee, o God

with face unashamed

heavenly Father almighty holy, and to pray and to say

OUR FATHER WHICH ART

IN

HEAVEN

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
NOT INTO TEMPTATION BUT DELIVER US FROM EVIL
:

10

The

15

priest

YEA, o LORD our GOD, LEAD us NOT INTO TEMPTATION which

we are not able to bear BUT MAKE WITH THE TEMPTATION also
A WAY OF ESCAPE THAT WE MAY BE able TO BEAR IT, and
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

The people

25

And

with thy

spirit

The deacon

Let us

bow down our heads unto

the

Lord

The people

Before thee, o Lord our

30

The

God

priest

To thee thy servants bow down their heads awaiting the rich
mercies which come from thee. Send, o Lord, the rich blessings
which come from thee and SANCTIFY our SOULS AND BODIES AND
35

SPIRITS that

we may be worthy

to

partake of the body and blood

The Liturgy of

the

Syrian Jacobites

101

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 allholy and good and adorable and lifegiving and consubstantial
with thee now and ever and world without end

The people

Amen
The

Peace be

priest

to

you

all

The people

And

The

THE GRACE

Io

with thy spirit

priest

of the holy Trinity uncreated and eternal and

consubstantial BE WITH YOU ALL
The people

And

15

with thy

<THE

spirit.

ELEVATION)

The deacon

Give we heed

in fear
20

The pnest

The

holies to the holies

The people

The one Father

is

is

and

the priest ^[raises the

chahce also
in his right

Son

holy, the one

and elevates it
hand and the chalice

in his

holy, the

one Spirit

holy

and elevates it and

and after the elevation

paten
:

is

left,

setting

it

down

he raises the 25

he holds them up, the paten

crosswise over the tablitho and] says

The one holy Father be with us R Amen. The one holy

The one holy Spirit be with us
Son be with us R Amen.
R Amen. Blessed be the name of our Lord in heaven and in
earth for ever

R Amen.

30

The Syrian Rite

102

<THE

The deacon and

COMMUNION
The

the clerks

In offerings and prayers

let

us

remember them
Then

By

faith

10

[may we receive in
pardon for our souls,
6

and unto the Son who by his

cross redeemed us say we all
of us together

our redeemer

15

Blessed be

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

The heavenly

hosts standing
with us in the midst of the

sanctuary celebrate the body

of the Son of God sacrificed
before us.
take of
25

Draw

nigh par

for forgiveness of
trespasses and sins
it

Halleluiah

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.

Another

and our teachers be remembered and let them stand,

o king Christ, at thy right
hand in the day of thy great

judgement

Lord God,

that our

made holy by thy holy body

and our souls made radiant by thy pro
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

o Lord God, to eat

thy holy body and to drink thy pro
pitiatory blood and may we be heirs
in

Blessed be the Lord

us,

thine heavenly

kingdom with

who de
body and

all

who have been

wellpleasing to thy
good will, o our Lord and our God,

And he

Amen
ascends the step

and when he

has taken the coal from the

chalice in the

spoon he says

Thee

am

holding who holdest the

bounds, thee I am grasping who orderest the depths, thee, o God, do I
place
in

my

mouth

by thee may

be de

livered from the fire unquenchable

Halleluiah

livered unto us his

us, o

bodies be

for ever.

thine altar, o Lord, let

our fathers and our brethren

25

Amen

Vouchsafe

Upon

30

priest covers

the spoon

pitiatory blood

Halleluiah

20

the mysteries and

and places it on the
chalice and comes down in front
of the
altar and bowing before the table
of life

takes

prays these prayers

the resurrection of Christ

the king

>

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

When

his living blood that thereby

The

we may gain pardon

Halleluiah

and again

he partakes he says

propitiatory coal of the

and blood of Christ our God

Halle

to a sinful servant for the

luiah

Worshipped and glorified be

the Father and the Son and
the Holy Ghost from ever
lasting and world without
end to him be glory].
:

103

Syrian Jacobites

is

body
given

pardon of

offences and for the remission of sins 5

in both worlds for ever and ever.

Amen
Arid when he drinks from

the chalice

he says

By thy living and lifegiving blood 10

which was poured forth on the cross
may my offences be pardoned and

my

sins remitted, o Jesus

God who

ever and ever.

And

Word

of

earnest for our salvation, for

Amen.

15

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

and the remission of his
His prayers be with us. Amen.
sins.
his offences

And
conies

the

pnest takes the paten in his right

from

hand and

the chalice in his left

and

as he turns to the right

mysteries are going forth he says

the right side to the left

and

and

25

as the

thy propitiatory altar let there come down pardon for

o Son of God, who came for our salvation and
servants,
thy
shall come for our resurrection and the renewal of our race 30

From

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
sins

and

for confidence before thee, o

and when he comes down from

our Lord and our

35

God

the step he says

The love of the GREAT GOD OUR SAVIOUR JESUS CHRIST be

upon the bearers of these holy things and upon the givers of
them and upon the receivers of them and upon all who have 4

The Syrian Rite

IO4

laboured and have had part and are having part in them
love of God be upon them in both worlds for ever. Amen.
7

[The deacon and

And

the clerks

when he communicates

10

the

the people

he says

My

brethren, receive the body

of the Son, cries the church

To

true

believers

for

the

and

for

drink his blood with faith

pardon of offences

and sing praise. This is the

cup which our Lord mixed
on the wood of the cross.

the remission of sins for ever

And

he that receives says

Amen.

Draw nigh, ye
of

mortals, drink
for pardon of offences.

it

Halleluiah.
praise of

And
whom

him be

to

flock

his

drinks and wins purity.]

And

15

Glory
our God

20

turning

to the right

he says

to thee, glory to thee, glory to thee, o our Lord and

for ever.
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
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
2

We

give thanks unto thee

The

priest

We

30

give thanks unto thee, o Lord our God, and especially

thanks
unto thee for the abundance of thy great and un
give
speakable mercy and love towards mankind, o Lord, who hast
accounted us worthy to partake of thine heavenly table. Con

demn
late

us not by reason of the reception of thine holy and immacu

mysteries but preserve us, o good, in righteousness and

holiness that being worthy to partake of thine Holy Spirit we

may find A PORTION and a lot and AN INHERITANCE with all THE
35

who have been

SAINTS

began

wellpleasing unto thee since the world

by the grace and mercies and love towards mankind of

The Liturgy of
thine onlybegotten

the

Syrian Jacobites

Son through whom and with whom

105
to thee

glory and honour "and dominion with thy Spirit allholy

and good and adorable and lifegiving and consubstantial with
is fitting

thee

now and

ever and world without end

The people

Amen.
(THE INCLINATION)
The

Peace be

priest

to

you

all

The people

And

10

with thy spirit

The deacon

bow down our heads unto

Let us

the Lord

The people

Before thee, o Lord our

The

God

priest

O GOD 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 GOD, and God the Father who begat thee and thine Holy
Spirit now and at all times for ever
;

The people

Amen.

*5

(THE DISMISSAL)
The deacon

Bless, o

Lord

The priest

Bless us

all,

preserve us

all,

protect us

all,

show us

all

the 30

and salvation and from the mouths of us all let

there ascend praise to thy majesty, o Lord of us all.
Yea,
o Lord, and all the faithful who have taken part in this eucharist
which was brought in and uplifted and set in its place on this

way

of

life

The Syrian Rite

io6

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

holy

and grant rest and a good memorial to their dead and a blessed
hope and preservation to their living.
Finished is the Annaphura of the holy and Godbearing mar James the brother
His prayers

of our Lord.

The priest places

10

15

be with us.

his right hand upon the throne and says this commendation
and makes three crosses on the people saying

Depart in peace, brethren and beloved, whilst we commend

you to the grace and mercy of the holy and glorious Trinity
with the viaticum and the blessing which ye have received from
the propitiatory altar of the Lord, those afar off and those that
are nigh, the living with the dead, saved by the victorious cross
of the Lord, stamped with the sign of holy baptism, that it may
be a propitiation for your offences and may remit your short

comings and may give rest to the spirits of your departed. And
may I the weak and sinful servant be favoured and helped by
the helps of your prayers, brethren and masters, for ever.
20

Amen.
ABLUTIONS)

<THE

The

priest worshipping shall say the prayer

we have offered this day the Lord God be appeased

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
By

and

the offering which

his elect

Another

30

Thy sacred and holy mouth, o my Lord, hath promised and said on this
wise Whoso EATETH MY BODY AND DRINKETH MY BLOOD and BELIEVEIH IN ME
DWELLETH IN ME AND I IN HIM AND I WILL RAISE HIM UP AT THE LAST DAY. And
to us, o Lord, who have eaten thy holy body and drunk thy propitiatory blood,
let it

not be for judgement, for vengeance nor for condemnation nor for accusa
me and to thy faithful people but for the pardon of offences and for the

tion to

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

And
THE LORD

is

wiping up

the

MY SHEPHERD THEREFORE CAN

LACK NOTHING

FEED ME IN A GREEN PASTURE

and

God

for ever.

body he says this psalm

the rest

(of Ps. xxiit}

HE SHALL

The Lititrgy of
And

the

107

Syrian Jacobites

wiping the paten with the purificator he says

member remaining it remaineth to thy knowledge which created

the world and if there be a member remaining the Lord be its keeper and
If there

forgiving

be a

and propitious unto me.

And

when he ministers the chalice he says

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 LORD I WILL PAY MY VOWS ALSO UNTO THE LORD

WHAT REWARD

With

the sign

of

mar James

O Son of God, who by his immolation saved the guilty, by thy living sacrifice
Good is he that came and they
dispel my passions and heal mine infirmities.
pierced his side on Golgotha.

quench thou my thirst

And when he drinks from

By

10

the blood and water that flowed therefrom

the deaconess the wine that lias been

mingled he says

THEY SHALL BE SATISFIED WITH THE PLENTEOUSNESS OF THY HOUSE AND

THOU SHALT GIVE THEM DRINK OF THY PLEASURES AS OUT OF THE RIVER
FOR WITH THEE IS THE WELL OF LIFE
and the rest (of Ps. xxxvi).

15

And
The

living fire

flame of the

fire

when he ministers

his

hands he says

of the glorious body and blood of Christ our God quench the 20
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
Let

my

he ministers his fingers, first of his right

fingers rehearse thy praises

nails in thy hands and thy

mine offences and my sins

feet,

all

from wicked works preserve

And
THEY SHALL BE

the left

for

when he drinks

SATISFIED

wiping

By

25

the

hand, he says
right

hand help me and 30

the deaconess he says

WITH THE PLENTEOUSNESS OF THY HOUSE

(and

And

three times, he says

thy thanksgiving.

men and let thy

ever. Amen.

deceitful

me

hand

my mouth

by the spear which pierced thy side pardon me

and when of

Keep me, o Lord, from

and

the rest}

the chalice with

(In

a sponge he says

3^

mar Ephraim)

o Lord, with the sponge of thy mercy all mine offences, and the
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.

Wipe away,

sins

which

The Syrian Rite

io8
And

he washes his hands

BE THOU MY JUDGE, O LORD, FOR

and

And
5

and says

HAVE WALKED INNOCENTLY

(of Ps. xxvi}

the rest

and says

he wipes his hands

BRING UNTO THE LORD, o YE MIGHTY, BRING YOUNG RAMS UNTO THE LORD
and the rest (of Ps. xxix}.

And

he sets the sedro of the departed

prumlon 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
First the

propitiation for all the children of

Adam,

Good unto whom we

the

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
my Lord, the souls of these thy servants whose

15 rise again, do thou receive, o

commemoration we are this day accomplishing. Make them to dwell, o my Lord,

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
IN

And thou shalt give them drink of

25 at thy right hand, halleluiah, with boldness.
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
whereby we may be delivered from fire and from hell, halleluiah, and
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
a passage

may

inherit

they be stretched forth. From everlasting On the height of the tree on

Golgotha our Saviour heard the voice of lamentations of the dead and he was
moved and came down and brake the yoke of death from the necks of the
The smoke A sweet savour, o Lord, to
35 buried, halleluiah he comforted them.
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

may

give

them

gave

life

to

rest in thy

mercy.

Reuben who

40 pardoned by the living

Examination

sinned,

If

by the blood of beasts Moses

how much more

shall the faithful departed be

sacrifice that is sacrificed for

And
Kurilllson

them

he says

Kurilllson

Kurilllson

The Liturgy of
O our Lord, have

mercy upon

the

109

Syrian Jacobites

us, spare, o our Lord,

have mercy upon

o our

us,

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
Lord.

Our Father which

And
Remain

taking leave

not whether
thee in THE

nant do

of

in peace, o holy
I

art in heaven.

and worshipping and

the throne

altar of the Lord.

and divine

shall return to thee or not.

May

CHURCH OF THE FIRSTBORN WHICH

kissing he says

Henceforth

the Lord vouchsafe

is IN

HEAVEN and on

me
this

know
to see

cove
1

trust

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-

Remain

in peace, o

mentseat, o our Lord and our God, for ever

Remain in peace, o holy altar, table of life, and entreat our Lord Jesus Christ 15
for me that my remembrance may not cease from thee henceforth and for ever.

The order of

the

Kurbono

is

complete without

defect.

(THE EULOGIA)
Again

the

prayer for the blessing of the bread

\On the days of the holy fast of the XL

celebrated at

midday during

the fast

days and on vigils after the kuddas, which is 20

in the evening on vigils, let blessed bread

and

And for this purpose we shall insert two prayers,

be distributed among the people.
one long and the other short: if there be not opportunity for the long one, he
shall read the short one.
Only if the bishop be present he shall bless the bread, and
in his absence his deputy

the priest
if neither be present, then

who

celebrates that 25

the church must prepare

day or some other shall bless it. Accordingly the servant of
or brass or
bread, divided into a sufficient number of portions, in a plate of silver

some other metal and present

The

it to

be blessed

priesf\

Glory be to the Father and to the Son and to the Holy

Ghost who hath stretched out his right hand and blesseth this
bread which is set upon our hands by his grace and his abun

30

dant mercies for ever

[The people}

Amen
[The

35

priest]

O good dove and sustaining all flesh, o Lord, who GIVEST

food to thy servants IN the fairness of the SEASONS, stretch out,
this bread in thine
o God, thine invisible right hand, bless
[>J<]

1 1

The Syrian Rite

name and cause thy satiety and thy blessing and thy nourish
ment and thy fulness to abide therein so that it may be to us
and to all who receive and partake of it for the sustenance of
the body and for the pardon and healing of the soul and for
provision for the journey of the way everlasting and for thanks
giving and praise and for the glory of thine holy name for ever
holy

[The people

Amen
The
10

The power

priest]

Son and of the Holy

Ghost come and descend upon this burc e 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
of the Father and of the

[>i]:

15

ever
[The people]

Amen
[Another prayer

May
20

the grace of the

abide upon this

$
that receive
>J

Holy Trinity come from heaven and

burc e tho and upon them that give it
:

and them
it and them that minister it and all that
have partaken and are partaking in it be the mercies of God in
both worlds for ever and ever
The people

Amen

25

and

cat it and distribute portions to each of the

clergy: but if the bishop be not present then each of the priests shall take a piece in
his hand saying

Then

30

the bishop shall take a piece

Grant us, o Lord God, by this burc e tho pardon of offences

and remission of sins
And the priest who takes last shall distribute to the rest of the clergy and then one of
the deacons shall distribute the eulogia to the people].

NOTE. P. 104 1. 23. The following, found in the Maronite text (Assemani Cod.
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.
lit. t.

II

THE EGYPTIAN RITE

THE EGYPTIAN RITE

II.

1.

THE GREEK LITURGY OF

Pp. 113-143.

S.

MARK.

The

textus receptus (Paris 1583) as corrected by Dr. Swainson

from Vatican. MS. graec. 1970 (7^/te Greek Liturgies
Cambr. 1884, pp. 2-72, codex Rossanensis xiith cent.)
The additions are from (i) the greek passages of the

Assemani Cod.

text,

Coptic

liturg.

eccl.

univ.

Romae

(2) Giorgi Fragment, evangelii S.

append.
Johannis graeco-copto-thebaicum Romae 1789, p. 353
(3) the Messina kontakion of S. James (cp. Swainson
op. cit. pp. 310-314 col. i): (4) Dr. Swainson s 2nd and
3rd columns, pp. 66-69, being the rotulus vaticanus (A. D.
1207) and the back of the Messina kontakion (xiith cent.):

1754,

vii

t.

(5) the greek Egyptian S. Basil and S. Gregory in

Renaudot Liturg. orient, coll. Francof. ad M. 1847, t.
pp. 80, 113, from Paris. Bibl. nat. MS. graec. 325 (xivth
i

cent.).
2.

Pp.

144-188.
CYRIL.

S.

THE COPTIC LITURGY OF S. MARK OR

MS. Huntingt. 360

Translated from Bodl.

xiiith cent.) ff. 4-48 a, 2oia-2O4a, 53-6oa,

86 sq., 227-286a, io9a-ii7a, 286-295 a
The passages in
(alternative forms being omitted).
simple square brackets are from the Liturgies and the
Deacon s Manual published in Cairo in 1887 those in
numbered square brackets from (i) Assemani it. s.:
The
(2) Bodl. MS. Marsh 5 (copt.-arab. xivth cent.).
lections and psalm (for the 6th day of the 7th week of
Lent i.e. the friday before Palm Sunday) are from Bodl.

(copt.-arab.

207a-226,

MS.
3.

Huntingt. 26

(xiiith cent.).

THE

ANAPHORA OF THE ETHIOPIC

CHURCH ORDINANCES. Translated from Ludolphus

Pp. 189-193.
Hist,

ccthiop.

comment.

Francof.

ad

M.

1691,

pp.

324-3274.

THE ETHIOPIC LITURGY OF THE APOS

Pp. 194-244.
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 (1730-1 737), [C] Or. 547
(1784-1800), [D] Or. 548 (1855-68) and [E] Add. 16202
(1756-1769). The text of the trisagion p. 218 is from
Dillmann Chrestomath. aethiop. Lips. 1856, p. 46; the
addition on p. 242 from Fabricius Cod. apocr. nov. test.

Hamb.

The lections and psalm

1719, p. 250.
day before the Sabbath of Palms i. e. the
friday before Palm Sunday) are from Brit. imis. MS.
Add. 16249 (modern copy of MS. of unassigned date).
pars

iii,

(for the 6th

THE LITURGY OF SAINT MARK

1.

H 0EIA AEITOYPHA

TOY AHOY A1TOZTOAOY

EYAITEAIITOY MAPKOY

KAI

MA0HTOY TOY AHOY TTETPOY

(ENARXIS)
ev

TO>

8lUKOVOS

ETTI

6
rraa-iv

6 Xaos

Kai

r<a

TTvevfjuiTi

<rov

6 8ia.Kovos

6 Xaos

Kvpie

c\fr](TOV)

6 B

Kvpte

e Xe^croi/j

lepev s cvx^Tai rt\v

Kvptc e\Tj(rov

evxfy

Tatrrrjv

Ev^apta-Tovp,ev Kai imepevxapio-Tovnev aoi Kupte 6 6eoc

/cat

on

Kai ev

Trao-tj/

AWa

xpoi/ov T^S

<re

r^9

Tjfi&v

Kai

(pt\dvdpa>nf
^"cor/f

6 HATHp TOy

Incoy Xpicroy Kara rravra KOI dia ^avratv 15

euKtiracras ff3or}6rj(ras aj/reXd/Sou iraprjyayfs jy/nay TOV
TrapcX^o)^ff

f)p.S>v

irdXlV TTApACTHNAI CNCOTTION (TOV

nS)v

fjfj.S>v

Geoy KA! canHpoc HMCON

iXaar^jiov

-rravrl

dyade dos

r]p.wv ririrfXccrat

KOI

fjyayes

f^as

ea>?

rfjs

&pas

ravTTjs

N TOHCp AflCp Q-OU a(pf(ri.V OLTOVVTaS

TO)

f]p.lv TTJV

Xa

aou.

Kai

8eop.c6a

dgiaxras

TUV

dfJiap-

Kai

TrapaKaXovpev
dyiav Tjpcpav Tavrrjv Kai diravra rov xpdvov 20

dvauapTrjTas p.era
I

irda-rjs

^apas vydaf auTrfpLas Kai

1 1

The Egyptian Rite

iravrbs dytao~uov Kal TOV troO (po/3ou.

7Ttpao-p.6v, Trdaav

cicdiugov d(p*
KK\r]o~ias ret

o~aTaviKr]V

Qebs Kal

6
T)p.S>v

KaXa Kal

TO.

Trdvra 5e

Kara Sidvoiav

f)fj.

iravra (poftov,

dvdpVTruv

navra

Tri0ov\r]V

dyias (rov Ka6o\tKrjs KOI dnoo-TO\iKrjs

OTTO TTJS

(TV[M(f)povTa

<pdovov,

irdo~av Trovrjp&v

evepyetav,

iv

tTri%opr)yT]<Tov

Kai

ei

ri

(rot,

dyadbs Kai (pi\dvQpa)iros

Kal MH efKATAAinnc fj^ds 6 Qeos royc eAnizONTAC eni coi
HMAC efc neipACMON
pycAi HMAC ATTO roy noNHpoy Kal
Kal
TOV p.ovoyfvovs o~ov viov
KCU
avrov
oiKTipp-ois
(pi\avdpa>Tria
^apirt
epyav

5 fv

Xdyo)

epyo)

77

17

(rw

cos

e<

AAA<i

10

i*

ou

fjied

[<ai]

<jov

ov

(rol

Ao2A

TO KpAroc

KAI

<rvv

TO>V

rep Travayia) Kal

7rvcvp,aTi vvv Kal del *cal elc royc AICONAC TOON AIOJNCON

6 Xaos

O
J

TLlprjvT)

Kal

TO>

irdcriv

Xaos

TrvcvfiaTt o~ov

6 SiaKovos

p TOV
6 Xaos
T)(Tov)

Kvpte

6 8t Upetis cirevx eTai

AeCTTOTA Kypie 6 Oedc 6 TTANTOKPATCOP 6 TTATHP Toy Kypioy Kal Geoy KAI
CcoTHpoc HMOON IHCOY XpiCTOy, 8f6p,eda Kal TrapaKaXoup-V (re TOV jSacriXea r^iSav
KadvnoTai-ov avTcp 6 Qebs
25 eV elpTjVfl Kai ANApeiA KA! AIKAIOCYNH dia(pv\aov
KAI rroAeMiON, eniAABoy onAoy KAI Gypeoy KAI ANACTHGI e?c TTJV
BOHGeiAN avTov, 8bs aurcp 6 Qebs viKas, elpyviKa. (ppovclv [n-pos] fads Kal npos
TO ovop-d o-ov TO dyiov TNA Kal faels IN TH ya\T)voTT)Ti
fafpuiv AyTOy HpeiwON
KAI HCYXION BlON AlAfOOMtN N nACH eyCtBe lA KAI CeMNOTHTI* X"P ITI Ka OiKTlpflolf

irdvTa e^GpoN

TO>V

30 Kal

<piXai/0pa>7ri

a ToG povoycvovs o~ov viov

K<{>U>V&)S

81

ov Kal

/ie#*

ov

o~ol

[H]

AolA

KAI

TO KpATOC

^woTTOtcS (TOV TTVfVfjiaTt vvv Kal del Kal efc

trvv

6 Xaos

35

Upcvs

"EtpfjVT)

irdo-tv

6 Xaos

Kal

r5

jravayica Kal

Toyc AICONAC TOON AICONOON

TO) irvevfj.aTi o~ov

dyaO<&

Kal

The Liturgy of

Mark

St.

115

6 SlCLKOVOS
Hpoo-fvj-curQc vrrep TOV TrdVa KOI TOV CTTHTKOTTOV

6 Xaos
e XtT/crov,

Kvpie eXerja ov, Kupie

Kupie e\er)o~ov

6 Upcvs

AecnoTA

Kypie 6 0eoc 6 TTANTOKPATOOP 6 TIATHP Toy Kypioy Kal 6eoy KA!

ccoTHpoc HMCON IHCOY Xpicroy, deop.eda Kai TrapaK.akovp.ev
(piXdvdptojrf dyaOe
TOV ayitoTorov /cat p,aKapio)Tarov /cat ap^iepea jjyj.aij/ -na-nav TOV 8. Kal TOV
<re

6<ria>raroi/

tiriaKOTrov TOV 8.

o-vvrt]pT]o-ov fjp.lv

o-WTrjpa>v

avrovs

eretri TroXXoIy,

\povois elprjviKols fKT\ovvTas TTJV viro aov fp.7TTrio~Tevp.(vr)V ayiav ap^tfpoxrwTji/ 10

Kara ro a-yioj/ Kat p,aKapi6v o~ov QeXrjua, opeoTOMOyNTAC TON XopON THC AAH6eiAC
;

o~vv TTCUTIV
raiff

op6o$6ois

^aXrais re

eiTiGKOTTOis TTpeo~(BvTcpois diaKovois VTTodtaKovois avayvuxT-

Kac Xaixolf,

o~vv iravT\

TO) TrX^peo/nan

Ka6o\iKTJs fKK\r]o~ias, dprjvrjv Kal vyflav Kal

o~a>TT)piav

de ev)(as avTatv as TTOIOVO~IV vnep

fjp.e is

Kal

fjp,a>v

ayias Kal

TTJS

p.6vrjs

avTols ^api^d/Ltej/os*

vnep avT&v

Trpdcrfie^ai

ras

Kvpif 15

TO aytov Kal cnovpaviov Kal \oyiKov o~ov 6vo-iao-TT)ptov, iravTa fie eftOpov TIJS
KK\r)crias KadviroTagov yno royc no^AC OVT&V eN TAXi* \apiTi Ka\
oiKTipp.ols Kal <pi\avdp(i)7ria TOV povoyevovs trou vlov
els

ayias

<rov

CK({>(dVCi}S

8t*

ov Kat

^"(OOTTOKB

p.e6"

ov

o~ol

H Ao5A KAI TO KpATOC (rvv

0~OV 7TVVp,aTl VVV Kal del KO.I eiC

r<

iravayio*

Kal dyadcp

Kal 20

TOyC AI03NAC TOON AICONCON

6 Xaos

AMHN.

(MASS OF THE CATECHUMENS)

25

(THE LITTLE ENTRANCE)

tpets
TTOLdlV

ElpTJVr]

6 Xaos

Kal

TO)

7TVVfJLaTl

dOV

6 Sidicovos

Enl

30

TTpocrei/x
6

Xaos

Kvpie t\
6 5t

UpC

evx^ Tqs eio-68ov Kal

Aea-TTora Xpicrre 6 ^eo?

rS)v

StoStKa

els

TO Ou^ia^a

17

aTToaroXo)^ e/cXe^a/xe^o?
I

KAI

elAirocTei XAC

35

n6

The Egyptian Rite

kv 6 AO) TO) KOCMto KHpfSAI KAI AlAAlAI TO CYAJTeAlON THC BAClAe/AC

dov

KAI

/ecu

eM(j)YCHCAC

OepAneyeiN TTACAN NOCON KA) TTACAN MAAAKI AN IN

eic

TOI/

TTN6YMA AflON
5

AYTO?C,

A<J>660NTAI

TA nrpocoonA AYTCON

KpATe?TG

kiria-Koirovs

TavTr]s

tcpovpyias

AN TINOON

7rapaK\r]TOV

AN TINO3N

KAI

e/7ra)*>

A(j)l

KKpATHNTAI

7rpo-/3vTpovs

KOL

Kal

d<popL(TfJ.OV

TTACHC

rr]v

pAAlOYpflAC

Kal e/y

Kal

a<pa-iv

OLKTipfjLOLS

a/zaprioo^

2O

TOYC

dyaQco
AIO!>NAC

eic

OCMHN

vow

Kal (piXavOp&TTia TOV fjiovoyevovs o~ov vtov

8C ov Kal /*$ ov
Kal

KA9A-

KApAlA Kal

Kal iravTos TOV Xaov

rjfjLcov

TTJS

pvvai

KapSiav ATTO HANTOC

LVa kv KA0ApA

poa-fyeptontv aoi TO 6vp.tapa TOVTO

15

7r\rjp<x>fJLaTi

fJlpl8o$ TOV dvTlKeifltVOV KCU

TTJS

^iXfj Kal

TO,
f]fj.a>v

OLTTO

ava-

SICLKOVOVS

airo dvaOefiaros KO!

dpds KOL KdTcipas Kal

airo

Kvpie

A^Bere

eTe TAC A

yvaxrras yfrdXras re Ki Xat /coz)? vvv iravrl TO)

KKXr]crias
ayias KaOoXiKrj? KOL aTrocrToXiKfjs
10

AAU>

TU>

AYTO?C

o~ol

H AO!A KA

Kal {WOTTOIW

o~ov

a-vv
[TO] KPATOC

r<3

TrvtvpaTi vvv Kal act

iravayia)
/caj

eic

T(X)N AIOONCON

6 Xa6s

AMHN.
O

SiaKovos

OpBoi
Kal vJ/dXXovaiv TO

25

30

fj.ovoyi>r)S

Tibs Kal Aoyos TOV @tov

K r?}? dytas OZOTOKOV Kal denrapOevov

Mapias

ar/oeTrrcoy evavQptoirrio-as
o~Tavp(t)6eis

re Xpio~T. 6 @eoy QGLVOLT^ QdvaTOv

7raTijo"a$

The Liturgy of
e?y

rfjs

a>v

KOI yivcTat

aytas TpidSos
Kal

Harpl

ro>

Mark

St.

TO>

ayia>

cicroSos TO

-q

Kal Afyet 6 Bidicovos

Enl

7rpo<TV

Elprjvr)
6 Xaos

TT^ei/zan crou

TO)

6 SIOIKOVOS

6 \aos

6 iepevs

Kvpit
6

Ilarpos,

ayiov?

eyArreAiON

fiaOrjTas

fjfj.as

Kal

THC BACIAGI AC

HACAN MAAAKI AN GN
creiAON TO

KaO

(})a)c

KA

KA

crov

croi>

fjfjLcov,

e^aTTOo-re/Xas TOVS

KA

KHpylAi

AIAA!AI

GepAneyeiN TTACAN

NOCON

TO 20
KA)

a^roy Kal vvv Seo-Trora elAno-

THN AAhOeiAN

royc 64)0AA\Aoyc THC AIANOI AC

TJ/JLCOV

e/y

coy

Kal

Karavyaaov

KaTOLVor\<jiv

TCOV

6eicoi>

(TOV Xoyitov Kal iKdv(i)o~ov r]fj.ds aKpoaras avT&v ycvzcrQai Kal

MH MONON AKPOATAC dXXa Kal noiHTAC Aofoy yevo[jLtvovs /y TO
KApnoc})OpHCAi Kal TTOIHCAI KApnoyc ArAGoyc dva TPIAKONTA KA
I

llHKONTA

KA)

6KATON

OTTOOJ

THC

BAClAeiAC

Of OIKTIpMOl

COy Kvpl

KATASlOOGOOMeN

ovpavwv
Kttl

,.

aTroo-roXouy

TCO AACO

coy

vvvaWLos Aoyos TOV

ytvopevos KATA HANTA x^P C

Xptcrre

croor^p/ a TOV ytvovs

?rt

(TOV

lyo-ov

vxTat

TAXY npOKATAAABeTCOCAN HMAC

*[6 Xaos

Kvpie tXe

TtoV

25

The Egyptian Rite

CK<t>a>vcos

yap

<TV

r$>v

el 6

o~a)fj.dT<iv

Kal TO)

Kal

ra>

(>v\ag

ebs Kal

Kvpie

fifjLwv

ev^apLariav Kal TOV Tpivdyiov

T/a>

Kal

evayye\L(rfj.bs acoTrjp

crol

T&V

rr]V

86av

vfj.vov dya7refj.7TOfj.ev

Kal

-fyvyStv

Kal TTJV

ra>

ay/oo TIvev^aTL vvv Kal del Kal

Ilarpl

e/9

TOVS

6 Xaos

"Apioc

Qeoc, AHOC icxrpoc, APOC a^ai/aroy

f)fj,ds.

(THE LECTIONS)
Kal

fiera

TOV Tpto-aY uov cr^paYi^i 6 Upevs TOV Xaov

Elprjvr]

Trdviv

6 Xa6s

TO)

7rvevfj.aTL croO
ITO TO

O AHOITOAOI.

npoAoroi TOY AAAHAOYIA.

Ol

20

8ia.KOVot KaTol

^TOV

Xeyovo-i,

Kvpie cv\6yr)(rov
6 Upetis

O
els

25

Ktipioy cuXoy/jo-fi

rovs altovas

T>V

Upevs

SvfJLLafjLa

fcai

trui/SiaKoi

Xy.

T/crfi

V/AIJ

rfj

avrov ^apirt

vOi/ /cat aft

Kai

aluivwv.
irpo

TOV evayyeXiov pdXXet

7TpOar(f>pOfJLV

o TrpocrSegdfj.ei OS

et?

0up.ia|ia Xeycov OUTCOS

6NCOHION THC Afl ^C Ao^HC COy O

ro a yioy

/cat

@0y,

vTrepovpdviov Kal voepov

<rov

QvcriacrrripLov dvrLKardTre^ov rjfj.lv rr]v \dpiv TOV ayiov

OTL vXoyrjfj.vo$ wapitis Kal aol TTJV 86av avane^7n>GVfj.aTO$
vvv Kal
Kal
30 TTOfjLev TO) Tlarpl Kal ro)
ayicp TlvevparL

<rov

T/a>

del Kal els TOVS alwvas

TG>V

aicovcov.

r<S

The Liturgy of
O

SIGLKOVOS

OT

p.f\\ei

Mark

St.

119

iiriv TO

6 Upeus

Kvpios

Kal

fvXoyrjcrei

Kal

kvia-yya-ei

aKpoaTas

f)fj.as

TOV ayiov avrov wayyeXiov 6 CON eyAorHroc Oeoc vvv

7roirj(Ti

Kal del Kal eic joyc AIWNAC T&V al&v&v.

AMHN

6 SLO.KOVOS

^TaOrjTt

aKovo-to/JLev

TOV ayiov

vayye\iov

6 UpexJs

Elprivr] iraaiv

J0

6 Xaos

Kal
Kal

TO)

7TVVfJ,aTl

XV ro

(TOV

EYArfEAION.

(MASS OF THE FAITHFUL)

(THE PRAYERS)
C

<TTd6r]T

virep
/

virep

TO>V

a>v-

Trpocre^acr^e vrrtp

voaovvrW
TMV

ra>i/

poatvgao-Oe

T&V

TTJS

T&V

Kal

TW

TTOTafJLlCdV
T(J>

(2)

vTrep

dvaftdo-ttos

v8aTO)V

dyaQw
Trjs yfjs

!iri>x

dTroSTjfJLrjo-avTas
rj

fjfJicov

20

/zeXXoi/ras diroSrj-

[letv kv rravTl TOTTQ) KaTevoScocrov

v-rrlp

yfjs

(TVfjLfjLTpov

Toi>$

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The Liturgy of
O
I

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vnep r^y

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The Egyptian Rite

122
KaTi(r\vcrrj

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The Liturgy of

Mark

St.

123
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The Egyptian Rite

124

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Mark

Ao!<\

KA TO

The Liturgy of
(rov vlov 5i

ov Kal pet) o5

crol

[H]

125
KpATOc vvv

yw

iravaylto Kal dyaQSt Kal fooTroia) o~ov TrvevftaTi

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TOON AIOXMOON.

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(ANAPHORA)
(THE THANKSGIVING)
Kal

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The Egyptian Rite

126

dvKaivLo~as Bia TOV

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The Liturgy of
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cm

TrdVray eXeffle/ooooW

neneAHMGNoyc, 6

ANOp6a>N

17

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6 \ifjiriv

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Touy vtTovs dyaBovs

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viv

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128

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Mark

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The Egyptian Rite

132

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a(po~w apapTitov, Lva o~ov Kal kv

ACCU

/cat SeSogacrfjLevov

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crov

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ONOMA

AfiACGH TO
cr^j/

Irjo-ov

ye^eai/

/cai c/y

dy/o) IT^ eu/xaTt

70

flo-7Tp

o-wcppoo-vi rjv, e/y

Kal er ?ra^Ti Ao2Ac9H

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iravdyiov

e/y

avT&v ^TaXa^avovtnv

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aiavlov

Travayiov o~ov 6v6fj.aTO$ }

TOVTO)

TO??

npo~(3vTpoi]

cK(|>u>va>s

iao~iv, e/y

/?

ol

Kal forlv

[/cai

Xaos

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e/y yei/eaz/

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Ka<

d/irjv].

The Liturgy of
(THE LORD

Mark

St.

135

PRAYER}

O UpVS
Traariv

Etprjvr]

b Xaos

Kal

aov

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ra>

6 SLO.KOVOS

6 Xaos
e

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6 iepeus evx eTai Ka ^

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10

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y

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pr)

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The Egyptian Rite

136
Xyvrcp

erriKAAeTcGAi

^L\(TLV roX^dv

TTpocrwTTfp, f]yia(TfJ.evots

ere

tov TTATepA KOL Xeyeiv

TON GM TO?C oypANoTc ayLov

6 Xaos

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5

eAGeTco
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KAI

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vta OTL ov
vtiav,
15

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oac

TON APTON HMOJN TON enioycioN Aoc HM?N CH

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NA)

GGAHMA coy

THC rnc

KAI A(|)eC

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OypANO?C AriACGHTOO TO ONOMA COy,

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hi

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e

OTI

coy ecTiN H BACIAEI A KA

H AYNAMIC KA

Xa6s

AMHN.

(THE INCLINATION)

lepers

6 Xaos

J5Tat

TO)

7rvVfjLaTL crov

o SICLKOVOS

30

o Xaos

(TOV

Kvpie]

AO^A

eic

Toyc

AIO>NAC

The Liturgy of
AecnOTA Kypie
iM Kal

6 ev

v-fyio-Tois

r$>v

VTTO

rS>v

o-epcKfti/jL,

vSdrcov ovpavov

do~rp(ov \opoi$ TOVTOV KaTaKoo-fArjaras,

ray

K\tvap.^v rov avytva TCOV

crol

TO rfjs SovXetas Trpoa-^rj^a

orcoyuaro)^ r)p.5)v

(rov

137

dawjjidTovs ayyeAo)^ av o-r^crayuet/o? or/oaria? npbs

dewdovs Soo\oyias
r5>v

Mark

Oeoc o TTANTOKpATCOp 6 KAGHMGNOC en)

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Kal roty

St.

<TKOTOL8tls

rfjs

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apaprias tyoSovs

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rov d^pdvrov
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o~ov 10

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eiAoc dfjLaprLwv Sia rrjv TroXXrjv Kal

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rov fjiovoyevovs

yva>cri

Kal rov np.iov aifiaros rov p.ovoytvovs

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rov Kvpiov Kal deov Kal

avyytopfav

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o~ov VLOV
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[tK<j)WVCi)S]

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ov Kal

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ov aol H AO!A KAI TO KpAioc o~vv

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vvv Kal

r5 Travayt

del

Kal

eic

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joyc

AIOC)NCON

2O
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Xa6s

(THE MANUAL ACTS)

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6 \a6s

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The Egyptian Rite

138

av yap
Ilarpl Kal

Kvpios

eiMi.

eiVray Sea-noTa

fled?

fjfjL&v,

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r<3

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Kal

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vvvaiSie Kal avvdvapyt,

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avafctov

crov

)(i\(iw potoVTOs Kal Xeyo^roy

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[6

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Kvpie tXtyvov

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Ta

ayia TOIS ayiois

6 Xa6s

ey

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ayios,

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15

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iravrtov

Kvpios /iera
6 Xaos

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//era roO Tr^cuyLiaroj crou

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6 SiAicovos
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N

roi)

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poi<nv

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Kuptoy euXoyncrci Kai

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Kal froiroiuv avrov

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et

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ff

6 Xaos

Ktpie
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TO) 77/00(7-

roO Kvpiov

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The Liturgy of
6

Xa6s

Kal

virlp

oa-toov

Kal dSeXcpw

7rdvT$

i7T(i)/j,v

XeicoTai

eXerjo-ov

T&v

Mark

St.

CAcre^o)?

Ka *

c/y
yeyovev
afya TOV Kvptov

\Kal

Kal

cr^a

139

Ka i

cr^T-^poy

Ka ^ SiaSiSovTai

f)p.a>v

ayia TOLS

TO,

ayioiyj
6 icXtjpos Y
Efff

Harffp aytof,

fls

Yios aytos , ev
1

(THE COMMUNION)

Ev

elp^vrj
5

[6

Kal Xcyet o

10

tepciis

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Kvpiov

6 KXijpos

Xa6s

pv

Kai

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roO TrvevpaTos crov

/zero

OV tV TOLS
6 tepevs Xty 61
4

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fie

kv

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cuVefre avrov

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tirl

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15

avrbs KOL /xera-

e reXe/axref,

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tepcus

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ei/

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TAC TTHfAC TO) N y^

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avTov

vov

aiTovp,fvoi e i TI 81 dvdpcoTrivrjv 25

7J^

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ra

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BldKOVOS

Kal
(Communion of

the presbyters)

The Egyptian Rite

140

kv

IITOV

KVfJ.(3dXoi$

Kal

(Communion of

KVfJL{3dXoi$

7rao-a
7-7-

SIUKOVOI

ol

the deacons)

(Communion of the people)

dXaXay/jiOV
^

tlcreXderf

TOV

aiveo-aTCt)

TTJ/OT)

Kal orav u,Ta8i8oi TOV KX-fjoov

Xt i
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TOV

(-ft

4co/za ayiov TOV Kvpiov Kal

J\.vpiov

oga TIaTpl Kal

Qeov Kal

Kal

T/a>

dyi<p

a-corr/po?

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vvv KaL aei Kai

Kttl
IS TO TTOTTlplOV
,
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roi/y

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25

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pafftAeia (rou oiapevfi fis TOVS ai&vas

>,

77

TWV

The Liturgy of

Mark

St.

(THANKSGIVING)
Kul

P.CTO.

TO irXi^pwcrai Xryei 6 Siaxovos

ETTL TTpoaev^rjv o~Tadr]T

6

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6

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a/a?

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6 Xaos

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60)?]

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rS>v

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a^itoQtvTtov //era-

ay iav

rS>v

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Kal eTrovpaiticov pvcrTrjpiw

k\er](j-ov

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s

6 Xaos

kirl

evtpyevia Kal ayiacr^ KCU

o-Q)T7)pta

o-aftaTcov

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dyaOe Kvpit yapicrai

KO.NCON. AN TOY

TOY

AFMATOC

aov viov

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dKaraia-^vvrov }

Kal

elp^jvijs

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dyiov CCOMATOC

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Kal Sto/ieOa Kal

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al&viov, e/y diroXoyiav ev

StKTOV Tr]V
OS TOV

rS>v

25

The Egyptian Rite

142

ov Kal

St

dyaOa>

TO>N

ov

/*&

Kal

crol

H AoL\

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(COOTTOIO) crov TrvevftaTt

TO KP&TOC o~vv

ro>

iravayicp Kal

vvv Kal del Kal eic TOyc AIOONAC

AlOiNCON
6 Xa6s

(THE INCLINATION)

Tas K0aXa?

kfrl

u/zcor/

eira 6 lepevs

yueyicrre

(TKvXtva as

/ccti

15 5eo-7rora

TOV

ra>

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20 yao~ov

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o~ov

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evXoyiwv Kal irdvTas

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/cXiVare]

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irpos TOV Xaov Xty^v

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ra>

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TLfiLov (TOV

o~0vooo~ov

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Kal

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Kal

<rvv

o~ol

TO)

TIaTpl Kal

YMNOC npenei TIMH KP^TOC

ey^iCTiA vvv Kal del Kal

<THE

eic

Toyc

DISMISSAL)

*O SLCIKOVOS

IN
6 Xa6s

EN ONOMATI Kypi oy

AICX>NAC

ra>

TrpocrKvvrjaris

TCON AIOONOON.

The Liturgy of
6
c

Mark

143

K<j>covcos

TOY Oeoy Kal ITarpoy, H X^P IC TO Y

<\|-ATTH

wi

tepe-us

St.

iHcoy XpiCToy, H
MGT<\

eirj

KOINOONI A Kal

TTANTCON

AoopeA

2V*>

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vvv KOL aet KCU

rjfjLcov

Kypi oy #e

e/y

To^y
5

5 Xa6s

Em

TO ONOMA Kypi oY

<IN

xti/

rou Tipiov

THE SACRISTY)
T^ SIQKOVLKU

Iv

Upiis evxcrat

lo

Xtycov

5e(T7rora TOJ/ dyiaoyzoi/ eV

ai[jia.Tos

TOV p.ovoycvovs arov

T^ p.TOV(riq TOV Travayiov (rca/naros Kai

viov dos yptv rrjv X^P IV Ka T HN ^COPCAN

xat obrjyrjo-ov els

Toy iravayiov TTNeyMATOC Kal 0uXa|oj/ Ty/iay ap.wp.ovs ev TCO
TTJV Tfheiav aKo\vTp<i)(TLv Kai viodea-iav Kal els ray p.e\\ovaas alaviovs oTroAau^ia>

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HvXo-yT/rai 6
rjuas

AICONAC

a>N

TO>V

Kai diarrjpcov iravras

eyAorHTOC

eic

TOyc 25

2.

THE LITURGY OF THE COPTIC

JACOBITES
INCLUDING

THE ANAPHORA OF

S.

MARK OR

S.

CYRIL

(THE PROTHESIS)
(F. 4)

prayer of

the patriarch

Sevents for

the preparation of the holy altar

Lord [which the priest says secretly]

KNOWETH
THE HEARTS OF ALL, which is HOLY AND DWELLETH IN
WHICH
LORD,
THE HOLY PLACE, which is alone without sin and hath power to forgive sins
5
thou art the master that knowest mine unworthiness and mine unpreparedness 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
30 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 thv goodpleasure thy holy service ACCORDING TO THE APPROVAL
of

the

FOR A SWEETSMELLING SAVOUR. Yea, o our master, be with us,

have fellowship with us in our working bless us. For thou art the absolver of
our sins, the light of our souls, our life and our strength and our boldness, and
thou art he to whom we send up the glory and the honour and the worship, the
Father and the Son and the Holy Ghost, for ever. Amen
of thy will

15

[He

20

places the vessels in their places ]

of the holy altar, to the Father

prayer
us
this
hast
o
mystery of salvation thou hast called
great
taught
Lord,
Thou,
us thy lowly and unworthy servants to be the ministers of thine holy altar do
thou also, o our master, enable us IN THE POWER OF thine HOLY SPIRIT to
after the preparation

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
God who givest grace, who sendest
25 and great comeliness in thy sanctuary.

The Liturgy of

the Coptic Jacobites

145

redemption, who workest ALL IN ALL

grant, o Lord, that our sacrifice be
accepted in thy sight, FOR mine-own sins and THE IGNORANCES OF thy PEOPLE,
and that it be sanctified according to THE GIFT OF thine HOLY SPIRIT in Christ
Jesus our Lord through whom THE GLORY and the honour AND THE DOMINION
befitteth thee with him and the Holy Ghost the lifegiver and of one substance
with thee now and ever and WORLD WITHOUT END. AMEN.
:

[The priest takes the Lamb: then he washes his hands and says
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 JO
REJOICE
I

WILL WASH MY HANDS IN INNOCENCY AND SO WILL I GO TO THINE ALTAR,

I MAY SHOW THE VOICE OF THANKSGIVING.
Alleluia.

O LORD, THAT

Then he rubs

the

Lamb

with his

hand above and below and says

Grant, o Lord, that our sacrifice be accepted

{and

When

thou

15

the rest as above}

on behalf of any one whether alive or dead

thou shalt mention his name here

offerest the oblation

N M

or
and grant him a place
If he be dead Remember, o Lord, thy servant
of rest and refreshment and repose in the dwellings of thy saints, in the bosom 20
of our holy fathers. And if it is on behalf of one who is sick, then he says as

or
and keep him by an angel of
Remember, o Lord, thy servant
peace and make him whole. And if it is on behalf of a traveller or travellers
he shall say Keep him by an angel of peace.

follows

During

the circuit

of the

Lamb

I viT)

AAAHAOUia

FOR THE THOUGHT OF MAN

SHALL TURN TO THY PRAISE,
O Lord, AND THE RESIDUE OF
THOUGHT SHALL KEEP FEST!VAL UNTO THEE by reason of
the sacrifices and the oblations.
Accept them
-

AAAHAOUia.

And

on fasts

The choir

wrap
*

when

the

^s

on

this is finished he

Lamb

in

head and

in like

ministering deacon shall

wrap

of wine in a

silk veil

and

raise

head also

And before

each

shall 25

and raise
manner the

silk veil

the cruet
it

on his

them

carry a lighted torch and

^all
they shall go round about the altar once

"

while he says as follows

Glory and honour unto honour and

glory to the allholy Trinity the 35
Father and the Son and the Holy

Peace and edification upon the

one only holy catholic apostolic church
of God. Amen.
Remember, o Lord,
those who have offered thee these 40
gifts and those for whom they have
brought them and those through
Ghost.

whom
them

they have brought them grant

the recompense from heaven.

all

The Egyptian Rite

146

When the circuit is completed according to all that has been explained, lie shall
stand in his place with his face to the east and the deacon shall staud in his place
This

is

circuit

wi{h his face to the west

Then he shall sign both together three
read by the deacon after the
When
times, i.e. with three crosses
of the Lamb during the signs
he has inclined to his brethren the priests

AMHV

Etc

ctfioc

10

OJUHV ajuHV

arioc

TTaTHp
ev

and said

Yioc

etc

ariov

TTveujua

they
:

Do thou euAof loov

Then he shall stand in his place with

EuAofHioc Kupioc o Oeoc

TOUC aiawac.
QJUHV

eic

the deacon

and make

PRAISE THE LORD ALL YE

HEATHEN PRAISE HIM ALL YE
FOR HIS MERCIFUL
NATIONS.

name of the Father and of

Son and of the Holy Ghost one
the first sign

God

Blessed be

the Father almighty:

amen
the

IS EVER MORE AND

MORE TOWARDS US AND THE
TRUTH OF THE LORD ENDURETH FOR EVER. QJUHV

KINDNESS

second sign

Blessed be his onlybegotten Son

Jesus Christ our Lord amen

the third sign

Blessed be the
Comforter: amen.

AAAHAouia
The people

(He puts

jacm afioo
eic

the

Holy Ghost 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

KCU Yia) KCU TTveuTTcxTpi

Kat vuv Kai aei KCU

the

God

AoSa

upon

In the
the

20

the sign

bread and the wine three times

Psalm cxvi

15

them

to

EuAof taov
all answer him

TOUC

Ghost

now and ever and world with

Amen

out end.
*5

aicovac TOOV aioovoov.

QJUHV

(He pours

AAAHAouia.

and adds

the

wine into the chalice

thereto

little

water}.

<ENARXIS>

And

after the deacons

and

the singers

have answered him, he shall begin

as follows

Pray

30

And

he shall

bow

his

head

to the priests

saying

EuAOflGOV
and he
35

with the sign

shall turn himself towards the west and sign the people
of the cross saying

ElpHVH TTQOIV

The Liturgy of
and

the Coptic Jacobites

after the singers

147

have answered him

Kai TOO nveujuari oou

he shall say the prayer of Thanksgiving}

the first prayer

of the morning

Let us give thanks unto the doer of good and the merciful,
God the Father of our Lord and our God and our Saviour
Jesus Christ for he hath sheltered us, he hath succoured us,
he hath kept us, he hath redeemed us unto himself, he hath
spared us, he hath helped us, he hath brought us to this hour.
Let us therefore pray him that he keep us in this holy day and

all

the days of our

life

in all peace, the

almighty Lord our

God

10

O SldKttV

God have mercy upon us, that he com

Pray
TTposeuHaoGe.
HEAR us, that he receive our prayers
that
he
passionate us,
and our supplications at our hands WHEN we CALL UPON
that

he receive the prayers and the supplications of 15

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

him:

that

his saints at their

[The

priest shall say]

Master Lord God almighty the Father of our Lord and our
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
For this cause we pray and beseech thy goodness,
hour.
o lover of man, grant us to accomplish this holy day also and
All envy, all
all the days of our life in all peace and thy fear.
temptation, all WORKING OF SATAN, the counsel of evil men. the
uprising of enemies secret and open, [he signs himself] take away
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

20

25

30

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
US NOT INTO TEMPTATION BUT DELIVER US FROM EVIL
in the
grace and compassions and love towards mankind of thine only:

L 2

35

The Egyptian Rite

T4 8

God and our Saviour Jesus

GLORY and the honour AND THE
through whom THE
the lifeDOMINION befitteth thee with him and the Holy Ghost
WORLD
and
ever
and
now
thee
with
substance
one
giver and of

Lord and our

begotten Son our
Christ:

WITHOUT END.

AMEN.

the holy oblation [secretly over the bread and the

prayer over the prothesis of
to the Son
wine ] when thou hast set it on the holy altar :

Son and Word of the

for
of one substance with the Holy Ghost
spotless Father,
HEAVEN
FROM
DOWN
CAME
WHICH
thou art THE LIVING BREAD
WITHOUT SPOT FOR
and didst aforetime make thyself a LAMB
beseech
and
we
thy goodness,
WORLD
THE
pray
OF
THE LIFE
THY FACE TO SHINE
O lover Of man, [he signs the bread] MAKE

MASTER LORD JESUS CHRIST,

eternal

to

UPON

this bread, [he signs the wine]

and upon

which we

this cup,

Ifirst sign} bless them,

thy priestly table
them and change
hallow
sign-]
[third
[second sign] sanctify them,
become
his hand to the bread-} that this bread may
with
them, \hepoints
the
the
and
to
hand
his
wine}
indeed thine holy body, [he points with
And
blood.
they
may
mixture in this cup indeed thy precious
and healing and salvation
20 become to us all for participation
For thou art our God
and
bodies
spirits.
of our souls and
with thy good
THE GLORY befitteth thee AND THE DOMINION
one substance
of
and
Father and the Holy Ghost the lifegiver
AMEN.
END.
WITHOUT
WORLD
with thee now and ever and

15

have

set

upon

this

25

[Then

And

the chalice each of them with

the priest covers the paten and
covers the whole with the prospharin.

he says the Absolution of the

God and

30

table
goes round the

he approaches the table

and comes down

in front

veil

and he

and bows uno

reads
of the altar and

their km
?/* they
ministers while
/ are kneeling upon
the mvrnsieri
on or
absolution
of ine
he be prest
read
shall
it, if
the
priests
he that is foremost among

35

Son

praver of Absolution,

to the

Son

Son and Word

Master Lord Jesus Christ the onlybegotten
of our sins
bond
broken every
of God the Father, who hath
INTO
BREATHED
who
sufferings,
through his saving lifegiving
SAYING
and
apostles
holy
THE FACE of his saintly disciples
WHOSESOEVER SINS YE
TO THEM RECEIVE AN HOLY SPIRIT
THEM AND WHOSESOEVER
REMIT THEY ARE REMITTED UNTO
:

The Litiirgy of
SINS YE RETAIN

the Coptic Jacobites

THEY ARE RETAINED

149

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

remit sins on earth and to bind and loose every bond of

to

Now again we pray and beseech thy goodunrighteousness.

ness, o lover of man, on behalf of thy servants my fathers and
my

own weakness, who bow

brethren and mine

their

heads

before thine holy glory grant unto us thy mercy and loose the
bonds of our sins, and if we have done ought wittingly or
:

unwittingly or in fear of heart, whether in word or in deed, 10

or from faintheartedness, do thou who knowest the feebleness

of men, as a God good and a lover of man, bestow on us the

forgiveness of our sins bless us, purify us, absolve us, fill us
For thou
with thy fear and direct us into thine holy good will.
:

art

our

God

the glory befitteth thee and the dominion with 15

thy good Father and the Holy Ghost the lifegiver

and

May
signs the

clergy [and the

my

the rest

thy servants ministering this day, the presbyter [and he

celebrant once], and the deacon [and the deacons once}, and the

weakness

clergy once],

and

all

the people [and

and
mouth of the

the people
once},

[and himself once} be absolved out of the

and the Son and the Holy Ghost

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
or
honoured father abba
and out of mine own mouth, the
least though I be.
For blessed and full of glory is thine holy
name the Father and the Son and the Holy Ghost now and
ever and world without end. Amen.

20

allholy Trinity the Father

and out of the mouth of the

25

30

35

The Egyptian Rite

50

(MASS OF THE CATECHUMENS)

(THE CENSING)
the offering
[This shall be sung during
of the incense of the Paul
5

the censer of pure

gold bearing the sweet spice
that was in the hands of

This

it

within the veil

is

the priest while he

offered a sweet savour upon

Aaron
10

prayer of the incense [secretly] when

thou hast set it on the altar : thou sayest

the altar]

God

the

eternal,

without

beginning and without end,

GREAT IN his COUNSEL and
IN HIS

mighty
in

all

beings

places
:

WORKS, who is
and with all

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

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
sins

THE VEIL

in the

holy of holies
pray thee, our
master: remember, o Lord,
the peace of the one only holy
catholic and apostolic church

And

we

TTpoaeuHaoGe urrep THC eipHVHC

THC apac JUOVHC KC(9oAlKHC
Kai anooToAiKHc opeoboSou

TOU

which
world

OeOU GKKAHGiaC
is

from one end of the

to the other

Remember,

Lord,

our

The Liturgy of

the Coptic Jacobites

151

patriarch the honoured father

abba

N or M

o SICLKCOV Xeyei

TTpoGeu^aaGe unep TOU

HJUCOV

Kupiou

Trcrrpi-

nana appa

apxa

apxiemoKorrou
THC jueraAonoAecoc AAeEavbpiac

KQI

TOU

opGoboSou

emoKorrou
preserve him in safety unto us
many years and in peaceful
times
Remember, o Lord, our congregations

bless

10

them

o SIO.KCOV Xeyci

15

TTpOGeuEaoGe urrep THC ariac

CKKAHGiaC TQUTHC KQl TCOV
cuveAeusetov HJUOOV

grant that they be to us

that they
without hindrance
:

be held without impediment

after thine holy and blessed
will, houses of prayer, houses
of purity, houses of blessing.
Bestow them on us, o Lord,
and on thy servants who come
for
ever.
after us
ARISE,
o LORD GOD, LET all THINE
ENEMIES BE SCATTERED, LET

ALL THEM THAT HATE thine

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

20

35

30

will.

In the grace
{and

the resf)

35

The Egyptian Rite

152
\_After finishing the three

sung before the reading of the

Paul on anniversaries and fasts

\_This

We
5

O
who

{come}, thou hast saved us].

outside the veil

it

o Christ,

thee,

present the incense ]

prayer after the incense: thou sayes*

and thy good Father and the

Holy Ghost for thou hast

adore

down and

prayers he shall come

is

to the

Son

Christ our God, the great

art faithful and true, the

onlybegotten Son and Word

of God the Father, THINE holy

NAME IS OINTMENT POURED

FORTH AND IN EVERY PLACE
INCENSE

IS

OFFERED TO thine

NAME AND A purified

sacrifice
we pray thee, our
holy

master,

accept

our

supplica

and LET our PRAYER BE

SET FORTH IN THY SIGHT AS

tions
J5

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

20

on the precious cross after the

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
will of

25

Amen.

end.

(THE LECTIONS)
(i.

[The preface of

the

Paul:

Epistle of S. Paul)
the beginning

of the

epistle to the

Romans

PAUL THE SERVANT OF OUR LORD JESUS CHRIST, CALLED

TO BE AN APOSTLE, SEPARATED UNTO THE GOSPEL OF GOD
then the deacon reads three stichoi

35

jTHIS KNOW ALSO THAT

KNOWLEDGE OF THE TRUTH

IN
2,

from

the chapter

THE LAST DAYS

Tim. Hi 1-7}

TO THE

The Liturgy of
and

the Coptic Jacobites

after that he says if the

abba patriarch

is

153

present

For THE GRACE OF OUR LORD JESUS CHRIST shall be WITH

THY pure SPIRIT, my lord honoured father pontiff papa abba Cyril
when

the

abba patriarch

is not present, if the matran is there or the bishop

the following shall be said

With our

father metropolitan or bishop abba

all the laity be saved in the Lord.

clergy and
and if more of

N or M may the
Amen

it

the fathers be present, the following shall be said

For GRACE SHALL BE WITH YOU and PEACE together.

so be

so be

Amen

it.]

prayer after the Apostle [said by the associate

priest^, to the

Son

Lord of knowledge and DISPENSER OF WISDOM, WHO DISCOVEREST DEEP THINGS OUT OF DARKNESS and GIVEST UTTER
ANCE to them that proclaim good tidings IN GREAT POWER,
who of thy goodness didst call Paul, WHO sometime WAS A
PERSECUTOR, to be A CHOSEN VESSEL and Wast WELLPLEASED
in him that he should be CALLED TO BE AN APOSTLE and
a PREACHER Of THE GOSPEL OF thy KINGDOM, O Christ OUr God
do thou also now, o good and lover of man, we pray thee,
bestow on us and on all thy people a mind without distraction
and a purified understanding that we may know and understand
how profitable are thine holy teachings which have been read
to us now through him
and as he was like unto thee, thou
PRINCE OF LIFE, so make us also worthy to be like unto him
in deed and faith, giving glory to thine holy name, GLORYING IN
thy CROSS at all times and to thee we send up the glory and
the honour and the worship with thy good Father and the Holy
Ghost the lifegiver and of one substance with thee now and ever
and world without end. Amen.

15

20

25

(2.

The

Catholic Epistle)

[ The preface of

KaeoAiKov
then the deacon shall read

My

30

the Catholicon

our father {James}

the book as many verses

from

as are fitting

beloved {BE PATIENT THEREFORE

THE COMING OF
THE LORD DRAWETH NIGH
James v 7, 8}
5".

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
I

35

The Egyptian Rite

154

THEREOF
BUT HE THAT DOETH THE WILL OF GOD ABIDETH
FOR EVER. Amen.]
:

A
5

prayer after the Catholicon {said by the associate

secretly], to the

Father

Lord our God, who by thine holy apostles didst MAKE KNOWN
UntO US THE MYSTERY OF THE GLORIOUS GOSPEL OF thy CHRIST,
and didst give them ACCORDING TO the great immeasurable
GIFT OF thy GRACE TO PREACH among all NATIONS THE GOOD
TIDINGS OF THE inscrutable RICHES of thy mercy we pray thee,
our master, account us worthy of a part and a lot with them.
Grant us evermore to follow their footsteps and to imitate their
conflict and to have fellowship with them in the labours which
:

10

15

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
HATH PLANTED in Christ Jesus our Lord through whom
i

and

{The

(3.
choir

The Acts

Blessed art thou

of the Apostles)
2

in

{A prayer of

incense [of the Praxis ]

Response of the Praxis

20

the rest.

truth

God, who didst accept

sacrifice of Abraham and in

the

the

with thy good Father and the

for thou hast
Holy Ghost

stead of Isaac didst prepare for

even so again
him a sheep

{come}, thou hast saved us]

accept at

our hands

also,

our

master, the sacrifice of this

incense and send us in recom

25

pense thereof thy rich mercy,

making us to be clean from all
illsavour of sin and make us
to SERVE before thy
goodness, o lover of man, IN

worthy
30

HOLINESS AND RIGHTEOUSNESS

ALL THE DAYS of Our life a

Remember, o Lord,

the peace

unto the end thereof (p. 150}]

[He completes

35

the three prayers

and

the three circuits

The preface of

TTpaSic
a

of our fathers the apostles

with us

In Huntingt. 360

f.

29 this prayer

is

and

offers the incense.

the Praxis
:

their

holy blessing be

given as an alternative for that on

p. 150.

The Liturgy of

the Coptic Jacobites

then the deacon shall read from the book as

many

verses as are fitting

{AND WHEN THEY WERE COME TO JERUSALEM

HE DID UNTO US
and

A cts XV 4-8

155

EVEN AS

at the conclusion he shall say this

BUT THE WORD OF THE LORD

be MIGHTY and

MULTIPLIED and shall

holy church of God. Amen.]

shall
shall

GROW and

shall

be established

be

in the

(The Trisagion)
the prayer of the Gospel
[After the reading of the synaxar this shall be said before

The choir

10

Arioc o Oeoc, arioc laxupoc, aj-ioc

o GK napGevou revvnGeic

aGavajoc

eAenaov Hjuac
Arioc o Oeoc, arioc lox^poc, arioc aGavaroc
o ojaupooGeic bi Hjuac

eAenoov Hjuac
Afioc o Oeoc, arioc loxupoc, arioc aGavaroc
o avaorac GK TOOV veKpoov Kai aveAGcov etc TOUC oupavouc

eAeHaov Hjuac

AoSa
KQI

TTarpi KQI Yico KOI arioo TTveujuan

vuv KQI aei Kai eic TOUC aioovac

20

Aria Tpiac eAenaov Hjuac.]

(4.

The Gospel)
to the

prayer before the Gospel,

Son

Master Lord Jesus Christ our God, who said to his saintly
MANY PROPHETS AND RIGHTEOUS
disciples and holy apostles
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
may we be accounted worthy to hear and to do thine holy

25

gospels through the prayers of thy saints

[o SldKCuV

TTpooeuao9e uncp TOU ariou Guarr^Aiou

o Xaos

Kupie eAeHaov]

35

The Egyptian Rite

156

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
art the life
asleep heretofore, heal them that are sick for thou
of us all and the salvation of us all and the hope of us all and
the healing of us all and the resurrection of us all and to thee
we send up the glory and the honour and the worship with
:

thy good Father and the Holy Ghost the lifegiver and of one
substance with thee now and ever and world without end.
10

Amen.
the
{After the reading of the prayer of the Gospel,

Psalm

shall be recited

{LET THE HILLS BE JOYFUL TOGETHER BEFORE THE LORD

FOR HE IS COME TO JUDGE THE EARTH Xeis

WlTH RIGHTEOUSNESS SHALL HE JUDGE THE WORLD AND THE

I

PEOPLE WITH EQUITY

15

and

Ps. XCVUl

at the end of

Alleluia

and
20

this

it

9,

10}

shall follow

alleluia

alleluia

chant at all seasons of the year except (when a proper

is

provided}

BLESS THE CROWN OF THE YEAR WITH THY GOODNESS, O Lord,

the rivers and the springs and the sowings and the fruits
Alleluia.
The deacon at

ZicxGHTe juera

cpopou Oeou

the

door of the haical

aKOuoocjuev TOU aj~iou euajreAiou

Before the Gospel

25

EuAofHoov TOU KOTO {AouKav} afiou euarreAiou TO avarvooojua

The choir shall answer

Aoa
And
30

after the reading

of

the

the deacon shall

say

To our Lord and our God and our Saviour and the king of us
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
5. Luke xiii 31-3$}
and at

The
35

ooi Kupie

Stand with fear in arable

glory

is

the conclusion he shall say

our God

world without end.

The choir shall answer

GOI

Kupie.]

Amen

The Liturgy of

the Coptic Jacobites

prayer after the Gospel [said by the associate

157
Father

secretly], to the

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

May we

in heaven.

be accounted worthy to hear thine holy

commandments and

gospel and to keep thy precepts and thy

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

them IN MERCIES AND COMPASSIONS, heal them.
o Lord, our fathers and our brethren

who

sick

visiting

Remember,

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

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

may

their right measure.

Remember, o Lord, the fowls of heaven
fishes of the sea.
Remember, o Lord, the safety of 20

and the

MEN AND BEASTS.

holy place and

Remember, o Lord, the

places and

safety of this thine

monasteries of our orthodox

Remember, o Lord, the king of the land thy servant

fathers.

all

all

keep him in peace and righteousness and

o Lord, the captivities of thy people.
our fathers and our brethren who have

fortitude.

Remember,
Remember, o Lord,

fallen asleep

25

receiv

ing their souls give them rest.

Remember, o Lord, the
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
servants
have
thy
mercy on them, stablish them in the
faith in thee, banish all remains of idolatry from their heart,
sacrifices,

stablish

in

their heart

KNOW THE

thy law,

thine holy
CERTAINTY OF the

righteousnesses,

INSTRUCTED and

thy

fear,

thy precepts, thy

commandments grant them TO

WOrds WHEREIN THEY HAVE BEEN
:

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:
in the time appointed

35

The Egyptian Rite

158

and mercies and love towards mankind of thine

onlybegotten Son our Lord and our God and our Saviour
Jesus Christ through whom
in the grace

and
5

{Then

shall follow the

the rest.

Sermon and

the necessary notices shall be given).

(MASS OF THE FAITHFUL)

The beginning of the order of the holy
201) Iuy Gcw.
of
our
holy father Mark the apostle which the thriceAnaphora
<F.

10

blsssed Cyril the allwise confirmed

In the peace of God.

PRAYER OF THE VEIL)

<THE

prayer of our holy father John of Bostra for the

Maker of
15

25

all

Veil,

to the

Father

whose provi
our LORD THOU LOVER

creation visible and invisible and

dence is over all things, for they are thine,

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

20

Amen

rite

grant me, o Lord, thine

Holy

Spirit, the fire

immaterial

and incomprehensible which consumeth all feebleness and

which burneth up evil inventions may he MORTIFY the MEMBERS
of the flesh WHICH ARE UPON THE EARTH and may he bridle
the motions of the mind that are led into imaginations full of
make me to
passion, and mystically and as becometh priests
rise above every dead thought, and may he put within me the
consecrating words to perfect this gift that is set forth, to wit
the mystery of all mysteries, in the fellowship and the com
munion of thy Christ, o thou whom the glory befitteth with him
and the Holy Ghost the lifegiver and of one substance with thee
now and ever and world without end. Amen.
:

(THE PRAYERS)

30

[This (greek} petition belongs peculiarly to the fast of Nineveh and to the holy fast
It (is now} said at the offering of the morning incense after the
of the
days.

XL

And

interpretation of the prophecies.

1

35

Em

each time shall be said Kupie eAeHOOv]

[o SIO.KCJV

npoaeuxHv

The Liturgy of

the Coptic Jacobites

159

TTpooeuaa9e unep TOOV ^OOVTOOV npooeuEaG0e unep TOOV vooouvTOOV npooeuEaoGe unep TOOV anobHjuoov
KAivoojuev

ra

rovaia.

Kai avacTcojuev.

AvaGToojuev.

TQ

KAivoojuev

rovara.

KAivoojuev ia rovara
o Xaos

Kupie eAeHGOv

TTpOGeuSaGGe unep TCOV ara0oav aepcov Kai TOOV Kapnoov THC rnc*
TTpooeuSaaGe unep THC aujujueTpou avapaaeooc TOOV noTajuicov

ubaroov npooeuSaaGe unep TOOV araSoov UCTOOV KCU onopiJUOOV THC fHC
TQ

KAtvoojuev

rovaTa.

AVOGTOOJUGV.

Kai avaoToojuev.

KAivoojuev

KAivoojuev

Ta

rovoTa.

TOVOTQ

TCX

Xaos

Kupie eAenoov

TTpoGeuSaoee

THC

unep

npoGeu&ao9e
noAeooc

cooTHpiac

THC

unep

TQUTHC*

avGpoonoov

TOU

cooTHpiac

npoceuSaGOe

unep

KOOJUOU
TOOV

KTHVOOV

KQI

KCU

15

THC

cpiAo)(piGTOOv

paGiAeoov

HJUOOV

KAivcojuev
2O

o Xaos

Kupie eAeHGOv

TTpoceuSaGGe unep TOOV aixJuaAooToov

KOijUHGevTOOv

cpepovToov

npooeuao9e unep

npoceuSacGe unep THC GUGIQC

npoGeuSacSe

TOOV

unep

HJUOOV

GAipojuevoov

TOOV

npocnpoo-

euSaoee unep TOOV KaTHxoujuevoov npOGeuao6e

25

KAivoojuev
o Xaos

Kupie eAeHGov.
ft

For blessed

is

priest says*

the Father and the

perfect Trinity.
a

The

Son and the Holy Ghost

we glorify him],

We worship him

Bute Coptic morning

service, p.

6l

The choir then

sings.

the 30

The Egyptian Rite

160
\Then

the priest goes

to the haical

up

and

signs the people

and says

Pray
Then he begins

the reading

of the three great prayers }

For peace
almighty the Father of our

(F. 53)
5

let us pray God

Lord and
God and our Saviour Jesus Christ. We pray and beseech
remember, o Lord, the peace of
goodness, o lover of man

Again
our
thy

thy one only holy catholic and apostolic church

o SULKCOV Xe-yci

10

npoaeuEaoGe urrep THC eipnvHC THC aj-iac JUOVHC

anoojoAiKHC opGoooEou TOU Oeou eKKAHoiac
[o

which
15 all

is

heaven grant
bestow upon

in all

Xaos

Kupie eAeHoov]
of the world to the other

from one end

the peoples and

a0oAiKHC KCU

bless

from
our hearts, but also the peace of this life
all

the lands

the

peace that

is

us graciously.
The king, the armies, the
magistrates, the councillors, the multitudes, our neighbours, our

20

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 GOD, for BESIDE THEE WE KNOW NONE
:

OTHER

WE MAKE MENTION

OF THINE holy NAME.

Let

all

OUr

souls live through thine Holy Spirit and let not the death of
sins have dominion over us thy servants nor all thy people.
For

25

the pope

us pray God almighty the Father of our Lord and

Again
our God and our Saviour Jesus Christ.
pray and beseech
let

We

thy goodness, o lover of

honoured father abba

man

N or M
o

30

remember, o Lord, our patriarch

8iaKo>v

Xey 61

N M

H
TTpoaeuc(G0e unep TOU naTpiapya HJUCOV nana appa
THC
juefaAonoAeooc
Kupiou apxieniGKonou
AAeavbpiac KCU
TOU op9oboou emoKonou
[o

35

Xaos

Kupie eAenaov]
years in peaceful times
fulfilling that holy pontificate which thou hast thyself committed
unto him according to thine holy and blessed will, RIGHTLY

Preserve him to us in safety

DIVIDING THE

WORD

many

OF TRUTH, FEEDING THY PEOPLE IN HOLINESS

The Liturgy of

161

the Coptic Jacobites

AND RIGHTEOUSNESS, with all the orthodox bishops and pres

byters and deacons and all the fullness of thy one only holy
catholic and apostolic church.
Bestow on him with us peace
and safety from all places and his prayers which he maketh
on our behalf and on behalf of all thy people [he shall put on an
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

10

the congregations

Again let us pray God almighty the Father of our Lord and
our God and our Saviour Jesus Christ.
pray and beseech

We

thy goodness, o lover of

gations

bless

man

remember, o Lord, our congre

them

15
O SlOXCdV

TTpooeuSaoee urrep THC ariac CKKAHGIQC TQUTHC KCU TCOV auveAeuoeoov HJUGOV
[o

\aos
20

Kupie eAeHGOv]

Grant that they be to us without hindrance, that they be held

without impediment after thine holy and blessed will, houses
of prayer, houses of purity, houses of blessing. Bestow them
on us, o Lord, and thy servants who come after us for ever
[he censes towards the east],
ARISE, O LORD God, LET all THINE
ENEMIES BE SCATTERED, LET ALL THEM THAT HATE thine holy
name FLEE FROM before THY FACE, [he censes towards the west}
but let thy people be in blessings unto thousand thousands
and ten thousand times ten thousand doing thy will in the

25

grace

30

{and

the resf),

(THE CREED)

SldKCOV

Ev 00910 Oeou
[Bless

Kupie eAensov, Kupie eAeHGOv, Kupie eAeHcov]

35

The Egyptian Rite

62

o Aaos Xc-yct

We

[God the Father almighty, who

things visible and invisible.
believe in one Lord Jesus Christ, the onlybegotten Son of God,
begotten of the Father before all worlds, light of light, very
believe in one God,

made heaven and

We

earth,

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,
:

10

took flesh of the Holy Ghost and of the virgin Mary, was
made man and was crucified for us under Pontius Pilate he
:

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
whose
again in his glory to judge the quick and the dead
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
for the resurrection of the dead and the life of the world to
suffered

15

20

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
And he shall
right hand and on his left, and in the hand of each of them, a candle.

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.
after that a second deacon shall advance and interpret it in arabic and at the

25 recite this creed in coptic

And

conclusion all the deacons shall respond to

saying

Amen.

And

him

in one

as for the people they shall

30

melody

recite

it

in the voice

of a chant

quite quietly with the

interpreting deacon].

(THE
[

Then he shall wash

his

KISS

hands and stgn

Pray.

OF PEACE)
the people with the sign

of the cross and say

EipHVH nasty

After the people have answered

35

Kai TOO TTveujucm aou

he shall say] a prayer of the Kiss of Peace [to the Father], of the holy patriarch
Severus: thou sayest it in the anaphora of S. Cyril (F. 207)

PRINCE OF LIFE and KING OF THE AGES, God

to

whom

The Liturgy of

the Coptic Jacobites

163

EVERY KNEE BOWETH OF THINGS IN HEAVEN AND THINGS IN

EARTH AND THINGS UNDER THE EARTH, UntO whom every man
is
subjected and is in the bond of servitude, bowed to the
sceptre of thy kingdom, whom the angelic hosts glorify and
the heavenly ranks and the intellectual natures with unsilenced

voice that celebrates thy godhead, and who hast been wellpleased
in us also, weak inhabiters of earth, that we should minister to
thee, not by reason of the purity of our hands ; for we have
wrought nothing good upon the earth ; but for that thou wiliest
to grant us of thy purity, luckless that we are and unworthy

10

o SiaKuv Aeyei

TTpoceuSacee unep THC reAeiac eipHvnc KCU

apoov aonaGjuoov TOOV anocroAoov

arannc KCU

TCOV

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

15

and contemptuous of thy fear, not with crafty mind

of the maliciousness of the traitor, for that our con- 20

disdainful

and

full

science

is

bound up

in wickedness, but with eagerness in

our

souls and joy in our hearts, for that we have the great and
And cast
perfect sign of the love of thine onlybegotten Son.

us not away, thy servants, by reason of the defilement of our

for thou knowest, as the creator of our frame, that none
that is born of woman shall be a justified a in thy sight.
Vouch
sins

safe us therefore, o our master, with a pure heart

full

of thy grace to STAND before thee

25

and a soul

AND OFFER

thee this

SACRIFICE, HOLY REASONABLE SPIRITUAL and Unbloody, FOR

pardon of our trespasses AND forgiveness of THE ERRORS OF thy 30

PEOPLE

for thou art a

God compassionate and

merciful and to

we send up

the glory and the honour and the worship, the

Father and the Son and the Holy Ghost, now and ever and

thee

world without end.

Amen
Xeyei o Sicucuv

AcTTACACGe AAAHAOyC GN (|)lAHMATI

n

In margin

prevail.

35

The Egyptian Rite

164

(ANAPHORA)
luc

0w

TOU irafXfxaicapiou Mapicou ap.a TOU oaiamiTOu KupiXXou

cu

ayia
The deacon says

Kupie eAeHoov
NAI

Kypie

so

it

a4>opa

[at the lifting

Kupie eAeHaov

the

of
:

Jesus Christ the

is.

and have mercy upon

prospharin

Kupie eAenoov

Son of God, hear us

us.

fTpoo9epeiv npoo9epeiv] nposcpepeiv Kara

Eic avajoAac pAe\|/are
10

Tpojuou

GTCOHTe

TTpoG)(oouev
o Xaos

EAeoc eipHVHc
<THE

O ipvs

[shall

make

GyciA AINGCGWC

THANKSGIVING)
on

the sign

the people once while he says]

KyplOC MGTA TTANT60N

15

o Xaos

Kai MGTA Toy TTNGYMATOC coy

O ipvs

[shall

make

the sign

on the ministers towards the west while he

ANOO

ujuoav

says~\

TQC KApAi^c

o Xaos

20
E)(6L>juev

o icpeus [shall

make

npoc TOV Kopiov

the sign

on himself once and say]

EyXAplCTHCOOMGN TOO KyplOO

o Xaos

ASlON KQl blKQlOV

25

lpVS

Kai rap aAneooc 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

SERVE thee, to adore thee, TO GIVE THANKS

thee, to bless thee, to

* MS.
Huntingt. 360 Tpojiou Huntingt. 572, Marshall 93 rponou. Huntingt.
360 and Marshall 93 have jponov in the margin. Assemani (Cod. lit. eccl. univ.
Bute Coptic
t. vii app. p. 47) and the modern texts
(Deacon s Manual p. 33
morning service p. 77) have KQTQ rponov GTaGHTe Kara rpojuou. P. 124 1. 7 above
:

probably gives the original reading.

The Liturgy of
TO

the Coptic Jacobites

165

NIGHT AND DAY, with

and unsilenced heart and unwearied doxologies.
HE THAT HATH MADE THE HEAVENS and the things

thee, to glorify thee, to confess to thee

unceasing

Thou

art

lips

heavens, THE EARTH AND all things therein,

THE SEAS, the rivers, the fountains, the lakes, AND ALL THINGS
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 WlSDOM, thy TRUE LIGHT thine
onlybegotten Son our Lord and our God and our Saviour and
that are in the

all Jesus Christ through whom we give thanks,

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

the king of us

we

10

offer

FROM THE RISING OF THE SUN UNTO THE GOING DOWN OF THE
SAME and from the north to the south, FOR thy NAME is GREAT,
o Lord, AMONG all THE GENTILES AND IN EVERY PLACE INCENSE
is OFFERED UNTO thine holy NAME AND A purified sacrifice.
<THE

And

15

INTERCESSION)

over this sacrifice and this offering

20

{The people)
2

[Kupie eAeHoov]
(The

pnest")

we pray and beseech thy goodness,

2vv 0o. We
deacon and we

the

shall begin
shall set

the ancient Coptic tradition

it

and

o lover of

man

with the aid of God with what is appointed for

above every prayer according to the arrangement of 25
likewise in the greek copies also, with intent that the

now

order of the prayers be observed according to the reading of them and that the
it is upon what the
delivery be not disconnected from its continuation, based as
therein by the aid of almighty God and his
During the reading of the kuddas the priest shall make a sign 30
he pray and inform the congregation of the contents of the prayer

judgement of the fathers thought good

help

and guidance.
deacon that

to the

and

the suitable exhortation

from

several prayer according as

it is

kuddas

to the

end of it

in each

arranged in the sacred horologia

likewise.

Unto

the beginning of the

the peace of God.

Amen

First asfolloivs

the peace of the one only holy catholic apostolic

church, the salvation of God among the peoples and

Pray

for

stability in all places: that

he forgive us our sins

35

The Egyptian Rite

66

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
:

10

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 GOD, for BESIDE THEE WE KNOW NONE
OTHER WE MAKE MENTION OF THINE holy NAME. Let all OUr
:

souls live through thine

sins

Holy

Spirit

and

let

have dominion over us thy servants nor

<

not the death of

all

thy people

The people)

15

[Kupie eAenaov]
o SiaKojv

our fathers and our brethren who are sick of whatso

Pray
ever sickness whether in this place or in all places that the
Lord God bestow on us with them salvation and healing
for

that

he forgive us our sins

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
:

25

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

bound and settest up them that are cast down, the hope of
the hopeless, the help of the helpless, the comfort of the weakhearted, the harbour of the tempesttossed. To every soul that

30 are

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

is in affliction

35

our souls and our bodies

THY SALVATION

overseer of

all flesh,

VISIT us

WITH

The Liturgy of

the Coptic Jacobites

<

167

The people)

[Kupie eAenaov]
o Siaiccov

Pray

who

our fathers and our brethren

for

who

are

minded

to go, in all places

are gone abroad or

direct all their

ways
whether by sea or rivers or lakes or highways or by what
means soever they go that the Lord God bring them back
that he forgive us our sins
to their dwellings in peace
:

o icpcvs

Our

fathers

and our brethren who are gone abroad or who

10

are minded to go, in all places, direct all their ways whether by
sea or rivers or lakes or highways or by what means soever
all in every place restore to a tranquil haven, to
they go
a haven of safety vouchsafe to be a fellowvoyager, a fellowgrant them to their own, in joy to the
wayfarer with them
:

15

be a fellowworker with
rejoicing, in health to the healthful
for
us also, o Lord, guard
in
all
And
servants
good
things.
thy
our pilgrimage in this life without harm, without storm, without
:

end

disquiet unto the

(The

2O

people)

[Kupie eAenoov]
o SiaKcov

Pray

for the rising of the rivers of waters in this

Christ our true

God

year

that

them, that he bring them up

bless

due measure, that he give gladness to THE FACE

OF THE EARTH, that he nourish us the children of MEN, that
he give safety to the BEASTS that he forgive us our sins
after their

25

tfpeiis

Vouchsafe, o Lord, to bless the waters of the river

them up

due measure,

bring

gladden the
face of the earth
may HER FURROWS be WATERED, HER FRUITS
be MULTIPLIED
provide
prepare it for seed and for harvest
for our life AS MAY BE MOST EXPEDIENT according to thy holy
and blessed will. BLESS THE CROWN OF THE YEAR WITH THY
GOODNESS for the sake of the poor of thy people, for the sake
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
after their

after thy grace

30

holy

name

for

THE EYES OF ALL WAIT UPON THEE, o Lord,

35

The Egyptian Rite

68

THOU GIVEST THEM THEIR MEAT

for

WHO

us after thy goodness,

IN DUE SEASON.
Deal with
GIVEST FOOD TO ALL FLESH
fill
:

OUR HEARTS WITH JOV AND GLADNESS THAT WC also ALWAYS

HAVING SUFFICIENCY IN ALL THINGS MAY ABOUND IN EVERY
GOOD WORK
(F. 86)

When

thou art come

to the

end of

the

month paopi thou

sayest

Vouchsafe, o Lord, to bless the sowings and the increase of the

earth
and

the rest

of the prayer of

10

is

the fruits.

And

likewise

when

the

month athor

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

send rains of blessing and ordered

Lord,
weathers and plenteous dews on the fruits of the earth bless
Vouchsafe, o

to

15

them
and

When

the rest.

thou hast reached the izth of the month paoni thou sayest

Vouchsafe, o Lord, to bless the fullness of the rivers of water

bring them up
till

20

the

middle of the month paopi. And from the i$th of the month
paopi
thou sayest

Vouchsafe, o Lord, to bless the waters of the river

gladden

THE FACE OF THE EARTH

and

the rest
(

The people}

[Kupie eAenoov]

25

(F. 227) o BiaKoov

Pray that God grant us mercies and compassions before the

that he soften their hearts towards us unto
ruling powers
good at all times that he forgive us our sins
:

o ipevs

30

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
may

the Coptic Jacobites

be found dwelling IN ALL GODLINESS

169

AND HONESTY towards

thee
<

The people)

[Kupie eAeHGOv]
o lepcus

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
:

the prophets, the apostles, the

the
the
evangelists,
preachers,
martyrs, the confessors, all JUST 10
SPIRITS WHO HAVE BEEN MADE PERFECT in the faith, and most

holy fathers the patriarchs,

mother of God and evervirgin,

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,
chiefly her that is holy glorious
the holy theotokos Mary, and S.

15

20

o master, are worthy to intercede for their blessedness who are

there, but with intent that standing before the tribunal of thine

onlybegotten Son they

poverty and weakness.

may

in

recompense intercede

for

our

Be

the remitter of our iniquities for the

sake of their holy prayers and for thy blessed NAME S sake
WHEREBY WE ARE CALLED. Remember, o Lord, our holy

orthodox fathers and archbishops who have fallen asleep afore

who have RIGHTLY DIVIDED THE WORD OF TRUTH, and
give us also a part and a lot with them, remembering also

25

time,

those

whom we remember

30

to-day

The names of them that have fallen

2

asleep are recited here

[O SldKOJV

Pray for our fathers and our brethren who have fallen asleep
and gone to their rest in the faith of Christ since the world
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
:

35

The Egyptian Rite

170

monks and our

the laics,

fathers

and

souls

Then
5

the priest shall say

repose of

for all

our God may grant rest

that he forgive us our sins]

Christians, that Christ

to all their

[after the diptych]

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
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,

and them that are not

10

ABRAHAM and

NOURISH them IN A PLACE of

WATERS OF COMFORT, in the paradise of
whence SORROW AND SIGHING AND WEEPING HAVE FLED
Isaac and Jacob

pasturage BESIDE THE

joy,

in the light of thy saints.

Raise up their flesh also
day which thou hast appointed according to thy true
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, O GOD, FOR THEM THAT
LOVE thine holy name. For there is no death unto thy servants
but if some listlessness have seized them or
but a passage
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,
for there is none clean from
vouchsafe to forgive them
if
his
on
earth
not
even
life
be but one day. To those,
blemish,

AWAY,
in the

15

20

25

o 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

[Kupie eAeHGOv]
O SiaKuv

Pray

for those

the

who have charge

firstfruits,

the

oils,

of the sacrifices, the oblations,

the incense, the coverings of the

that the Lord God recompense them in THE

HEAVENLY JERUSALEM that he forgive us our sins

altar:
35

o icpcus

The

sacrifices, the oblations, the thankofferings of them that

offer honour and glory to thine holy name, receive upon thy

The Liturgy of

the Coptic Jacobites

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,

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 ofio
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
15
kingdom, and in this world forsake them not
:

<

The people}

[Kupie eAenoov]
o SiaKcov

Pray

for

and confirmation of our honoured father

or
that the Lord God preserve him
unto us for many years and in peaceful times that
the

life

patriarch abba
alive

20

he forgive us our sins

o lepevs

N M

Our

or
preserve to us in
patriarch honoured father abba
years in peaceful times fulfilling that holy ponti- 25
ficate which thou hast thyself committed unto him according
safety

many

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
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
to thine

The
<

[Kupie

people")

30

35

The Egyptian Rite

172

O SlOrKCOV

our fathers orthodox bishops in all places and the

presbyters and the deacons and every order of the church,

Pray

for

that the
5

Lord God

the last breath

them in the orthodox

he forgive us our sins

stablish

that

faith

unto

o icpcvs

Remember, o Lord, the orthodox bishops in all places, the

presbyters, the deacons, the subdeacons, the readers, the
singers, the exorcists, the monks, the virgins, the widows, the
10

orphans, the celibates, the laics, them that are knit in marriage
that are bringing up children, them that have bidden

and them

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
:

(The people}

15
2

[Kupie eAencjov]
o SULKCOV

Pray

for the residue of the

that the
20

orthodox

in all places

Lord God DELIVER them FROM

of the world

EVIL: that he

all

forgive us our sins

o tepevs

Remember, o Lord,

the residue of the orthodox in

all

places

of the world
( The people}
2

25

[Kupie eAeHoov]
O SlUKtoV

Pray

and all places of our

the deserts and the ancients that dwell therein,

for the stability of this holy place

fathers,

and the stability of the whole world together that the Lord
God DELIVER them FROM all EVIL that he forgive us our
:

30

sins
o icpeus

holy place and every orthodox

monastery and every city and every country and the villages
and every house of the faithful, and keep us all in the orthodox
faith unto the last breath
for this alone is our hope

Remember, o Lord,

35

this thine

{ The people}
2

[Kupie eAenoov]

The Liturgy of

the Coptic Jacobites

173

O SlCLKCOV

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 ipevs

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

Remember, o Lord, them

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

o Biaicwv

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
for all that

Pray

lpVS
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

counsel of evil

all

hurt of the devils and the

men
O SldKUV

Worship God
ij<rvx

IN

25

FEAR AND TREMBLING

thou, o priest, alone

ia

and wretched soul and grant

a
great
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

Remember, o Lord,

me

to

understand

my

feeble

how

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
AM UNWORTHY, ACCORDING TO THY MERCY which is ABUNDANT
towards

me
cry aloud here

that

may

bless

THEE AT ALL TIMES ALL THE DAYS OF MY LIFE

35

The Egyptian Rite

174

<

The people)

[Kupie
O OldKCOV

Pray also
order

for this holy sanctuary and every orthodox hieratic

that our Lord God deliver them from all evil
that
:

he forgive us our sins

o icpeus

Remember

10

o Lord, this thine holy sanctuary and every

orthodox hieratic order and all thy people which stands before
thee remember us also, Lord, o Lord, in mercies and compas
also,

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}

[Kupie GAGHGOV]

!g
o Siatcuv

Pray for this our congregation and for all congregations of the
that the Lord God perfect them in
orthodox peoples
he
that
forgive us our sins
peace
:

20

(The people)
2

[Kupie eAenoov]
o tepevs

25

Our congregations do thou bless. Root out utterly from the

world the worship of idols. Satan and all his evil hosts BRUISE,
humble UNDER our FEET SHORTLY. Bring to nought offences and
them
come
at all

make them let the deadly divisions of the heresies

The enemies of thine holy church, o Lord, as
times so now do thou humble consume their pride and

that
to

an end.

show them

their

weakness shortly

bring to nought their

knaveries

30 envyings, their plottings, their machinations, their

all

their calumnies

which they bring against

o Lord,

make of

God, who frustrated

ARISE, o Lord GOD, LET ALL THINE
ENEMIES BE SCATTERED, LET all THEM THAT HATE thine holy
name FLEE FROM before THY FACE, but let thy people be in
blessings unto thousand thousands and ten thousand times

none

effect,

and

frustrate their counsel, o

the counsel of Ahitophel.

35

us,

ten thousand doing thy will

O SlCLKCdV

Oi KaGHjuevoi avaorHre

The Liturgy of

the Coptic Jacobites

o iepvs

Loose them
deliver

that are

them

bound

that are in straits

175!

The people)

[Kupie eAeHoov

Kupte eAeHoov

them

that are

them

that are weakhearted comfort

Kupie eAenoov

them

that are fallen set

them

that stand stablish

Kupie eAeHoov
Kupie eAenoov

them

that

hungry

Kupie eAeHaov

satisfy

upon

their feet

have strayed bring back

bring them

the

all into

way

over us in

all

Kupie eAenoov

of thy salvation

reckon them with thy people

and us also redeem from our sins

Kupie eAenaov

Kupie eAenaov]

who

art a

10

watch and a shelter

things.

<THE

THANKSGIVING CONTINUED)

SIUKCOV

Eic avaTOAac

*5

pAeyare

o lepevs

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
I

2O

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

25

cry aloud, o priest

But with all them that

things hallow thee.
hallow thee, receive our hallowing, o Lord, at our hands also, 30
praising thee with them and saying
for at all

times

all

O SlOXCOV

The Egyptian Rite

76

o Xaos

Apoc
nAHpHC

Afioc

Apoc Kypioc

oupavoc KCU H

f"H

THC AHAC coy Aolnc

o iepus
5

10

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 blessing bless
o

Xaos

AjUHV

and

in purifying purify
o Xaos

AjUHV

15

these thy precious gifts which have been set before thy face,
this

bread and this cup

o

Xaos

AJUHV
20

For thine onlybegotten Son our LORD and our God and our
Saviour and the king of us all JESUS Christ IN THE SAME NIGHT
IN WHICH HE GAVE HIMSELF UP to undergo the passion IN BEHALF
OF OUR SINS and the death which he accepted of his own will
himself in behalf of US

25

all {he shall take the bread upon his hands saying]

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
:

o Xaos

30

AJUHV

BLESSED

IT {second sign]

o Xaos

AJUHV

he
\HE

hallowed

it

o Xaos

AJUHV

{third sign]

The Liturgy of

the Coptic Jacobites

[he shall divide the host into two thirds

and one

177

third]

HE BRAKE IT, HE GAVE IT TO HIS own honourable saintly

DISCIPLES and holy apostles SAYING 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
commemoration OF ME
:

o Xaos

ITiGTeuojuev KCU ojuoAoroujuev KCU boc^0juev

[The

priest shall

put

his

hand on

the side

And LIKEWISE ALSO THE CUP AFTER

wine and Water

WHEN HE HAD

[he shall

make

of the

chalice

and

shall say]

SUPPER, he mingled

three signs over the chalice

it

of

10

first sign]

GIVEN THANKS
o Xaos

AjUHV

he blessed
o

it

[second sign]

Xaos

AjUHV

he hallowed

it

[third sign]

o Xaos
20

AJUHV

he tasted, he GAVE IT also TO his own honourable saintly disci

holy apostles SAYING [he shall move the chalice in the form
FOR THIS IS MY BLOOD
of a cross] TAKE, DRINK YE ALL OF IT
OF THE NEW TESTAMENT WHICH SHALL BE SHED FOR YOU and
ples and

FOR MANY and be given FOR THE REMISSION OF SINS

IN commemoration OF ME

DO THIS

25

o Xaos

TTaAiv TTioieuojuev KQI ojuoAorounev KQI bofcc^ojuev

[

The

priest shall point with his

hands towards

the body while saying]

FOR AS OFTEN AS YE SHALL EAT OF THIS BREAD [and he shall 30

AND DRINK OF THIS CUP YE DO
SHOW my DEATH, ye do confess my resurrection, ye do MAKE
MY MEMORIAL UNTIL I COME

point towards the chalice while saying]

Xaos

TON OANATON oou Kypie KATArreAAo/weN

KCU THV

avacmxGiv KCU avaAHjuyiv ojuoAoroujuev.

anav oou

35

The Egyptian Rite

178

<THE

INVOCATION)
o icpevs

JO

Now also, o God the Father almighty, SHOWING THE DEATH

OF thine onlybegotten Son our LORD and our God and our
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 RIGHTEOUSNESS and to RENDER TO EVERY MAN ACCORDING TO HIS WORKS
WHETHER

IT

BE GOOD OR BAD
o Xaos

KAT<\

TO eAeoc coy Kypie KCU MH KATA TAC AMAPTIAC HMCON

o icpeus

15

BEFORE THINE HOLY GLORY WC have

Set thine

OWn

gift

OF THINE

OWN, o our holy Father

o Xaos [shall say while bowing

Ze

down]

cuvoujuev ce euAoroujuev aot eu)(apioTOujuev Kupie

KQI beojueea aou o 6eoc HJUOOV

2O

o SIO.KCOV

KAIVQTG Oeoo uera 90^00

o icpevs [bowing shall say the mystery of the descent of the

Holy Ghost]

TTlK\1f](7lS

We
25

pray and beseech thy goodness, o lover of man, PUT

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
for WE ARE THY PEOPLE
by reason of our transgressions
Pass by our iniquities,
AND THE SHEEP OF THY PASTURE.
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
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
US NOT

30

35

The Liturgy of

the Coptic Jacobites

179

groan of thy servants, nor by reason of mine own sins and the
defilements of
thine

Holy

my

heart deprive thy people of the descent of

Spirit
Here

the priest cries

aloud

For thy people and thy church beseech thee saying

o AO.OS

Have mercy upon

us,

God

o upeus Tjcruxia

the Father almighty

thou alone

Have mercy upon us, o God the Father almighty, and SEND
down FROM thine holy HEIGHT and FROM HEAVEN THY DWELLINGPLACE and from thine

infinite

10

bosom, from the throne of the

glory, him, the Paraclete thine Holy Spirit, who

the
indivisible, the unchangeable, who is the Lord,
hypostatic,
the giver of life, who spake in the law and the prophets and the

kingdom of thy
is

who

everywhere, who filleth all places and no place

and of his own will after thy goodpleasure
on those in whom he delighteth, not
sanctification
working
in
his nature, manifold in his operation,
ministerially simple
apostles,

is

containeth him

15

the fountain of the graces of God,

thee,

WHO PROCEEDETH FROM

who

is

of one substance with

thee, the sharer of the throne of 20

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

the

[they shall raise their heads

and} o tepevs [shall sign

cries aloud

and that he may make

this

the host three times

25

and]

bread the holy body of Christ

o Xaos

AJUHV
[he shall sign three times

and

this

on

the chalice

30

and

shall say aloud\

cup also his precious BLOOD OF THE

NEW TESTAMENT

o Xaos

AJUHV

even of our Lord and our

king of us

God and our Saviour and

all

Jesus Christ

Xaos

AJUHV

the

35

The Egyptian Rite

180
that they

may be

perfected, unto
5

who shall receive of them unto faith

WITHOUT DISSIMULATION, unto endurance

to us all

unsearchable, unto LOVE

hope

established, unto faith, unto watchfulness,

unto healing, unto joy, unto renewal of soul and body and
unto fellowship of blessed
spirit, unto glory of thine holy name,
ness of eternal life and immortality, unto forgiveness of sins,
that in this also as in all

things thy great holy name, in all

and
honoured
blessed, may be glorified and blessed and
things
exalted with Jesus Christ thy beloved Son and the Holy Ghost
o

o Xaos

Qorrep HV KCU eonv KQI eoiai

\Y6i
eic

ouunavrac aioovac TOON

peNGAC reueooN KCU eic TOUC

aioovoov.

QJUHV.

(THE CONSIGNATION)
[The

priest shall

say

EipHVH naaiv

15

The people shall say

Kai TOO TTVeUjUQTl GOU]

Our Father which

prelude of the prayer of

art in heaven

us give thanks to God the almighty, the Father of

Again
our Lord and our God and our Saviour Jesus Christ, for that he
let

20

hath vouchsafed us again at this time to stand in this holy place

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

and the participation of his divine and immortal mysteries

2

25

[o

Xaos

AjUHV]
[he shall take the pure body in his

upon

hand and

left
it

shall

put

his right finger

saying~\

the holy

body

[The people shall say

30

We

worship thine holy body

then he sJiall dip his finger in the blood

and make a sign on

and the precious blood

[The people shall say

and thy precious blood

the blood saying]

The Liturgy of

181

the Coptic Jacobites

then he shall sign the body twice with the blood, above

and

below, saying]

of his Christ, even he the almighty Lord our

God

[The people shall say

Kupie eAeHoov].
(THE FRACTION AND THE LORD
[The

PRAYER)

priest shall say

ElpHVH naOtV
The people shall say

Kcu TOO rrveujucm sou]

IO

O SldKCOV

TTpoaeuSaoSe

prayer for

Our Father which

thou sayest

[The

it

art in heaven, of the patriarch Severus

anaphora of S. Mark

at the

priest shall say while dividing the holy body]

God WHO HATH PREDESTINED US TO SONSHIP THROUGH JESUS

15

CHRIST our Lord, ACCORDING TO THE GOODPLEASURE OF thy

will unto the honour OF THE GLORY OF thy GRACE WHICH thou
HAST bestowed UPON us IN thy BELOVED, in whom we have our
REDEMPTION THROUGH HIS holy BLOOD, UntO THE REMISSION of
sins we give thee thanks, o Lord our God the almighty, for 20
:

that thou hast accounted us worthy, even us sinners, to stand in

this holy place and to accomplish these holy mysteries of THE

HEAVENLY PLACES with

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
25

WHO

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
THE SERAPHIM TOOK A LIVE COAL in THE TONGS FROM OFF
THE ALTAR AND laid it on his MOUTH AND SAID to him Lo
IT SHALL TAKE AWAY THINE
THIS HATH TOUCHED THY LIPS

30

INIQUITIES
also

AND PURGE

humble

sinners,

all

who

safe to purge our souls

THY

SINS

in

like

manner

for us

receive mercy, thy servants, vouch- 35

and our bodies and our

lips

and our

The Egyptian Rite

82

and grant us this true coal, quickening soul and body

which is the holy body and the precious blood of
thy Christ, NOT UNTO JUDGEMENT nor unto condemnation nor
unto reproach and reproof of our transgressions, lest receiving
of them UNWORTHILY we prove GUILTY OF them ; that the abun
dance of thy gifts, o our master, be not to us for an occasion of
AN EXCEEDING WEIGHT of condemnation, as being unthankful to
but bestow upon us thine Holy
thee, even thee our benefactor
A
that
with
PURE
HEART
AN enlightened CONSCIENCE,
AND
Spirit
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
hearts,

and

spirit,

10

15

FATHER WHICH ART

IN

HEAVEN
o AO.OS

OUR FATHER WHICH ART

IN HEAVEN, HALLOWED BE THY

NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS
IT IS IN HEAVEN
GIVE US THIS DAY OUR BREAD OF TOMORROW
AND FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT
TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION BUT
DELIVER US FROM EVIL
:

20

Our Father

which art in heaven

[secretly]

we beseech

thee, o Lord our God, LEAD none of us INTO

TEMPTATION which we are not ABLE TO BEAR by reason of our
weakness but WITH THE TEMPTATION give us ALSO THE WAY OF

Yea,

25

prayer after

ESCAPE THAT WE MAY BE ABLE TO QUENCH ALL THE FIERY

kindled DARTS OF THE enemy, AND DELIVER us FROM THE EVIL
ONE and his works in Christ Jesus our Lord through whom
:

and

5(O

<THE

INCLINATION)

Tac KG9aAac

the rest.

8iaK<ov

HJUCOV TOO Kupioo KAivcojuev

o Aaos

Evoomov oou Kupie

The Liturgy of
[

The

the Coptic Jacobites

priest shall say the

prayer of Inclination]

prayer before the receiving of the mysteries, of John of Bostra,

To

183

to the

Father

we bow our minds and our

thee, o Lord,

bodily necks
and
our
servitude
confessing
acknowledging thy sovereignty
and asking also for what is expedient for each one of us thou
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

STRIFES TO NO PROFIT and disputes full of contentiousness
wipe them all out, o our master, from the conversations of us

10

all

and

in all things account thine

own what

is

ours

strengthen

Grant us also now force of

knowledge and strength of understanding that rising above the
earthly senses we may receive these gifts IN SINCERITY and
without passion and a conformably to the nature of the mystery
us in the patience of thy

will.

15

of thine onlybegotten Son a 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.

(F.

09 a)

prayer of Absolution,

to the

Amen.

2o

Father

Master Lord God almighty, the healer of our souls 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
I WILL GIVE UNTO THEE THE KEYS OF THE
NOT AGAINST IT
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
Be ready to receive the repentance of
SIN OF THE WORLD.
thy servants for a light of knowledge unto forgiveness of sins 35
bodies and our

The marginal
in the manner in which the mystery ... is by nature.
seems to make no sense of it and the original syriac is difficult see
Renaudot Lit. or. coll. ii p. 436, note n.
"

Copt.

arabic

The Egyptian Rite

184

THOU ART MERCIFUL AND GRACIOUS, THOU ART LONG SUFFER

ABUNDANT IN THY GOODNESS AND TRUTH. But if WC
have sinned against thee whether in word or in deeds, pardon,
for

ING and

God good and

forgive us, as a
5

[and absolve
all
all

Bestow on

heathen.
that

power
10

Absolve us

we may

o our master,

us,

utterly flee

understanding and

FROM EVERY EVIL WORK of the

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

<THE

whom

Jesus our Lord through

and

a lover of man.

thy people here he mentions whom he will} from

sins and from all curses and from all denials and from
false oaths and from all intercourse with the heretics and the
all

the rest.

ELEVATION, CONSIGNATION AND COMMIXTURE)

UldKWV

MeTa 90pou Oeou

The priest [shall take

nposxcojuev
hands and} hallow saying
aria TOIC arioic

the asbadikon in his

Ta

o Xaos

20

Eic TTaTHp arioc

Yioc afioc

eic

ev TTveujua aj-iov

o ipevs

Kupioc JUGTO TTOVTOOV

o Xaos

Kai juera TOU nveujuaTOC oou

25

o icpcus [shall sign with

it

on

the precious blood once

EuAofHTOc Kupioc o Oeoc

and

say]

TOUC aicovac

eic

ajuHv
o lepevs [shall raise

it

# n

30

Zcojua

apov KOI

from
the

the chalice with care

aijua TIJUIOV

TOU 6eou
[then he shall sign the blood with

Ariov
35

and

pure body and shall say]

it

TIJUIOV ocojua KOI aijua

shall

make one

sign with

opoXoyia,

aAHGivov IHGOU XpiGTOu TOU uiou

HJUOOV.
once

and

ajuHv
shall

put

it

in the chalice
saying]

aAneivov IHOOU XpioTOu TOU uiou

TOU 0eou HUCOV.

OJUHV

The Liturgy of

the Coptic Jacobites

[then he shall take the middle third in his

hand and

185

say]

The body and the blood of Emmanuel our God this is in truth.
Amen. I believe, I believe, I believe and I confess unto the
last

breath that this

the quickening flesh which thine only-

is

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

10

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
believe that his

truth.

Amen

15

[he shall lay the elements

his

from

hand on

the paten

The deacon

Amen amen amen

for us

and

in the

<THE

eipHVH

KCU

XplOTOU

ararm

IHGOU

And he says Amen and prays

me
HOLINESS

PRAISE HIM IN THE FIRMAMENT

OF HIS POWER

AAA AOUIQ
of Ps.

AAAhAOUia

this 25

to receive this holy bread unto

life

and not unto condemn ation and grant

me

T-X

the rest

on

wise saying

Allholy and consubstantial and undivided and unspeakable Trinity, grant

(AAAHAOUICX

and

he would receive of the holy mysteries

\|/aAAa>uev

IN HIS

20

A prayer which the priest says alone when

i

o Xaos

GOD

believe that this

COMMUNION)

AAAHAOUia
PRAISE

Amen

who have bidden us remember

house of the Lord].

SICXKGJV

r-

Ev

believe,

for all Christians

them

so in truth.

is

Pray

believe,

to

bring forth

3o

fruit

wellpleasing
unto thee, that evidently pleasing thee
.
1 may Uve in thee doing thy command

ments, CALLING UPON thee, FATHER,

making bold and invoking THY KING- 35

DOM and THY WILL: and HALLOWED

,.
c
THY NAME in me for
mighty
.

also be
art

thou in

all

things

and blessed.

The Egyptian Rite

86

AoHa
I

Km

THINE

FTajpi KCU Yioo KCU arioo

IveuucxTi

And
auHV

cua>va3v.

>

This

is

[When

GLORY

F OR

EVER.

prayer let him receive

body: and in partaking also

after this

the holy

VUV KCU aei KCU eiC TOUC

cuwvac TOW

THE

IS

AMEN

him say Amen

body and the blood

of the

chalice let

apply

to the

tivice to

he communicates any one he shall say

body and blood of Emmanuel our God.

in truth the

Amen
And

the

communicant

Amen
10

\When

the paten is brought

BLESSED

is

down

to

shall say

believe]

communicate

HE THAT COMETH

IN

the

women

the

deacon shall say

THE NAME OF THE LORD].

(THANKSGIVING)
{The deacon

TTpoaeuHaoBe unep THC aSiac

jueTaAH\|/e<JOC

axpavroov KCU enou-

pQVlOOV TOOV QflOaV jUUGTHplOOV/

15

The people

Kupie eAeHGOv]
(F. 286)

We

20

25

thanksgiving after receiving, of John of Bostra

have received of spiritual incorruption have been

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
But giving indulgence
participation of these holy mysteries.
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
our Lord through whom
that

30

and

the rest.

(THE INCLINATION)
[The deacon shall say

Tac KecpaAac

ujuoov TOO Kupioo

KAivare

The Liturgy of
The priest shall say

:]

the Coptic Jacobites

a prayer of Inclination after

receiving,

187

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
and the compunction which has come to us through
light
:

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
shall

in the day of the righteous judgement wherein every one

receive retribution while angels stand and thine only-

Son

giveth judgement, our

Saviour Jesus Christ through whom

begotten

and

10

Lord and our God and our

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

whom

art

blessed by the seraphim and the cherubim,

the angelic hosts glorify and all the choirs of the

righteous worship, the foundation and the stability of the world,
who sustainest all creation by thine holy godhead and hast 20
all

made every nature visible and invisible through thine onlybegotten Son in the Holy Ghost BLESS thy servants WITH ALL
SPIRITUAL BLESSING who have come beneath thy right hand,
:

have bowed their neck to thee guard them in THE WAY OF

RIGHTEOUSNESS may they BE HOLY AND WITHOUT blemish
deliver them and preserve them from every operation of the
adversary and every power of the devil, OPEN THOU their EYES unto
:

THY LAW, fill them with the grace of thine

and keep them WITHOUT BLAME from THIS EVIL
WORLD THAT NOW is, comfort them with spiritual and heavenly
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
protodeacon and protomartyr, and our holy fathers the apostles,
and S. Mark the apostle and evangelist and martyr, and the

25

the holy mysteries of

Holy

Spirit

30

35

The Egyptian Rite

88

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

and the holy abba John the black and all the choirs of the
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
with him and the Holy Ghost the lifegiver and of one substance
with thee now and ever and world without end. Amen
saints,

10

[The people shall say

Kupie eAeHaov.
Then
1

pour water upon his hands and shall make

with a little thereof upon the table and shall say

the priest shall

the sign

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
the whole congregation (shall do the like} and he shall bless them and
give them

and

20 the dismissal

and

shall

end with reading

the blessing.

And

to

our Lord be glory

always}.

The holy anaphora of

S.

Mark

is

His blessing be with us

in the peace of

Amen

God

finished

3.

THE ANAPHORA

ETHIOPIC CHURCH
<THE

And

ORDINANCES

OFFERTORY)

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

giving thanks shall say on

THE LORD
And

this

lift

BE WITH YOU ALL

the people shall

answer

May he be wholly WITH THY

And the bishop shall say

We

and

wise

Lift

up your hearts

And

the people shall

SPIRIT

10

say

them up unto the Lord our God

And the bishop shall say

Let us give thanks unto the Lord

The people
It is

And

right

and

just

then [the presbyters~\ shall say the consecration of the oblation following
the bishop

WE

GIVE THEE THANKS, O LORD, IN thy BELOVED SON JeSUS

Christ whom IN THE LAST DAYS thou didst SEND unto us

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

a SAVIOUR

20

The Egyptian Rite

190
of the virgin

womb and
he might

he WAS MADE FLESH and was carried in the

Son was revealed OF THE HOLY GHOST that
thy will and make a people for thee by stretching

thy

fulfil

out his hands, suffering to loose the sufferers that trust in thee
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
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.
I

10

<THE

Remembering

INVOCATION)

therefore his death and his resurrection

we

thee this bread and cup giving thanks unto thee for that
thou hast made us meet to stand before thee and do thee

15 offer

priestly service.

20

We

beseech thee that thou wouldest send

on the oblation of this church

give it
together unto all them that partake [for] sanctification and for
fulfilling with the Holy Ghost and for confirming true faith,
that they may laud and praise thee IN thy Son JESUS CHRIST,
through whom TO thee BE GLORY AND DOMINION IN THE holy
CHURCH both now and ever AND WORLD WITHOUT END. AMEN
thine

Holy

Spirit

(Of

the oblation

of

oil

He

that shall offer oil in the offering of bread and wine, likewise giving thanks in
25
this manner, if he use not these words, shall give thanks in other words to the best

of his power saying

Like as hallowing this (creature of) oil thou givest it to them

that are anointed and receive it, wherewith thou didst anoint

and prophets after the same manner also strengthen

them and whosoever partakes thereof and hallow them that

30 priests

receive

it)

The people shall say

As

it

was,

is

and

shall

be UNTO GENERATIONS OF GENERATIONS

AND WORLD WITHOUT

35

END.

AMEN.

The bishop

And
Lord

we beseech

the almighty Lord the Father of the

again
and our Saviour Jesus Christ to grant us to take with

The Ethiopic Liturgy

191

blessing this holy mystery and not to condemn any of us but to

all that partake of the reception of the
holy mystery

make meet

of the body and blood of Christ the almighty Lord our

God

The deacon shall say

Pray ye
(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
:

end.

10

Amen.
THE INCLINATION)
The deacon shall say

Ye who

bow down your heads

stand,

{ The bishop shall say}

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
them WITH THE STRENGTH OF thy RIGHT HAND and protect
them from evil affliction be thou to them a guardian, to body
and soul INCREASE unto them and us FAITH and fear through
thine only Son through whom to thee with him and the
Holy
Ghost be glory and dominion always and world without end.
Amen.

20

<THE

25

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

holy Spirit.

Son

one

is

the
35

The Egyptian Rite

192

(THE COMMUNION)
The bishop shall say

The Lord be

with you

all

The people shall say

And

Then

they shall raise

the

with thy spirit

an hymn of praise and

the people shall

saving medicine of the soul whereby sin

is

go

in to receive

forgiven.

(THANKSGIVING)
Prayer
10

after he

has delivered (the communion)

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

15

through thine only Son through whom to thee with him and
with the Holy Ghost be glory and dominion eternally both
now and ever and world without end. Amen
The people shall say

Amen.
(DISMISSAL)
The presbyter shall say

20

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

even peaceableness without offence and wrath through

Son through whom to thee with him and the Holy
Ghost be glory and dominion

thine,

thine only

{and

the rest}

The Ethiopic Liturgy

The people shall say

Amen.
The bishop shall say

The Lord be

with you

The people

And

with thy spirit

The deacon shall say

Go
And

IN PEACE.

the kedddse is finished.

all

193

4.

THE LITURGY OF THE ABYSSINIAN

JACOBITES
COMMONLY CALLED

THE ETHIOPIC
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 Keddase which is to be said by the presbyter

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

and next he shall say the 2$th psalm of David UNTO THEE, o LORD,
WILL I LIFT UP MY SOUL, the 6ist HEAR MY CRYING, O GOD, the IO2nd HEAR
MY PRAYER, O LORD, the lO^rd PRAISE THE LORD, O MY SOUL, the T^oth OUT
OF THE DEEP and the 13 is/ LORD, I AM NOT HIGHMINDED

10 Penitence:

And
15

afterwards he shall say this following

Lord our God, thou alone art holy and thou hast bestowed holiness on all of
us by thine invisible power. Yea, Lord, we pray thee and beseech thee to send

The Litiirgy of

the

Abyssinian Jacobites

195

Holy Spirit upon the church and upon this ark and upon all their holy
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
thine

vessels

Prayer

before the

withdrawing of the

And he shall bow before

veil

the veil

Lord our God, who knoweth the thought of man and TRIETH THE HEART AND
forasmuch as, albeit I am not worthy, thou hast called me to minister in
holy place, disdain me not nor turn away thy face from me, but take away
sin and purify the uncleanness of my soul and my body.
And now I pray

REINS
this

my

error and the trespass of thy people

me not away AND MAKE

and LEAD us NOT INTO

ME NOT ASHAMED OF MY
HOPE but send down upon me the grace of the Holy Ghost and make me meet

thee blot out

my

TEMPTATION.

Yea, Lord, thrust

to stand in thy sanctuary that

humble heart

for the remission of

may

offer

my error

unto thee a pure oblation with an 2O

my sin and remember not the

and

trespass of thy people which they have wrought wittingly or unwittingly vouch
safe rest unto our fathers and brothers and sisters who have fallen asleep
keep
:

and defend thy people. To thee and to thine only good and merciful Son and
to the Holy Ghost the lifegiver be glory world without end.
Amen

And

25

he shall say the prayer of Basil

LORD our GOD and our creator WHO HATH MADE ALL THINGS THROUGH HIS
WORD AND hast brought us in unto this mystery BY THY WISDOM, who didst
form MAN and MADEST him TO BE RULER OVER ALL CREATURES that he might
JUDGE IN RIGHTEOUSNESS AND PURITY GRANT US THE WISDOM which dwelleth
:

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
in

may

offer

unto thee an oblation and

spiritual sacrifice for the remission of the

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,
sin of thy people.

make us worthy

of thine holy gospel and of thy love, and in the greatness of

thy lovingkindness hear us that we may do thy will in this hour, offering to
thee a good oblation and spiritual fruit that may be wellpleasing unto thee in
thy lovingkindness and mercy. Accept this spotless oblation, send upon us and 40
upon this mystery thine Holy Spirit let it be to the glory of thine only Son
:

our Lord and our Saviour Jesus Christ world without end.

The Egyptian Rite

96

(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
now also we pray
AND SPRINKLE IT on ALL THE VESSELS OF the tabernacle
thee and beseech thee, o good and lover of man, that thou wouldest sanctify
these vessels BY thine HOLY SPIRIT AND THE SPRINKLING OF THE BLOOD OF our
Lord JESUS CHRIST let these vessels be made pure for thy service and let this
:

same holy ordinance be in truth these lifegiving mysteries, the precious body
is thine holy
10 and blood of our Lord Jesus Christ: for holy and full of glory
world without
name, Father and Son and Holy Ghost, both now and ever and
end
Prayer over the machfaddt
Lord our God and our Lord Jesus Christ, to whom belong treasuries which
and mercy, o giver of good things to all that trust in
5 are full of lovingkindness
a diverse law
him, who did spread out the heaven by his wisdom and gave
to the firmaments and the clouds and the skies, the line whereof hath not
down thine hand and
changed now also, o our God, thou lover of man, send
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
1

also be made in the likeness of those that

holy body in the sepulchre, let these
are in the heavens for thine is the glory and the power and the might with
now and ever and world without end.
thy Father and the Holy Ghost both
:

Amen.
2

(THE VESTING)

And

next he shall go in

and worship

before the tdbot

and

then he shall

say the prayer of John

Lord our God WHO SITTETH above the angels and the archangels, the lords
and the dominions, THE CHERUBIN and the seraphin, who was before all
who is exalted above all glory, who LIFTETH UP the lowly FROM THE
3 o creatures,
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

poor ones, thy people, to know the mystery of

praised also be thy glory which thou
thine holiness and thine awful word
Lord our God, good and lover of man, suffer us to come
hast ordained for us.
thy will thou hast taught us

35

and read the mysteries of thy words as befitteth thy

make the light of thy glory to shine upon
godhead with a right faith do thou
the polluting thought and the deed of sin, and send
us, which removeth from us
the CONSUMING FIRE, which the fiery ones
upon us the grace of the Holy Ghost,
which consumeth the evil thought and burneth up sins
40 cannot approach unto,
vouchsafe knowledge to THE EYES OF OUR HEARTS and keep OUR LIPS from
for thou art the
and teach us righteousness
speaking EVIL, give us peace
into thine holy place

our sickness, the artificer of our kind. And

holy garment, the medicine of
make us to become meet for this thine holy mystery and put away from us all

The Liturgy of

the

Abyssinian Jacobites

evil thoughts and LUSTS which fight against THE SOUL that we
thee a good heavenly oblation without spot or uncleanness.

may

offer

197
unto

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
and honour world without end

up with reverence and shall bow first of all before

and once to the presbyters and to the deacons once. And he shall come
to the tabot and take the vestment into his hands and say Our Father which art in
heaven then he shall bow thrice. If there is a pope present he shall go to him with 10
the vestment to be blessed and vested : but if there is none, he shall bless and vest
The

celebrating priest shall rise

the tdbot once

himself

a
.

(THE PROTHESIS

And

while he dresseth the tabot he shall say this prayer following

LORD WHICH KNOWETH THE HEARTS of each and all, which DWELLETH IN THE
HOLY PLACE, which is without sin and alone able to forgive sin whereas thou

15

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 b my mouth b before
thine holy glory

my

am

sin, for I

yet ACCORDING TO THE MULTITUDE OF THY MERCY forgive me

a sinner grant me TO FIND GRACE AND mercy in this hour 20
:

and send me thy power from on high that

may be made worthy and may

accomplish thine holy service according to thy will and thy goodpleasure, and
And do thou also,
that this incense also may be a sweetsmelling savour.
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
a The
following alternative form of this rubric is given in a smaller hand in
the margin of
Again what is meet, that is what is necessaty for the priest by the
order of the kedddse of the mysteries for the ministry of the holy tabot. First he shall
come unto the tdbot and take the vestment in his hand and turn his face towards the
And again
east and bow three times and say Our Father which art in heaven.
he shall turn to the people to see whether there is a deacon to minister before he puts
on the complete vestments : for if there is no deacon to minister and assist in the
ministration it will be impossible for the priest to take off his vestments after vesting.
And when he tvill vest, let the presbvter look whether the vestment is too long or too
short : for after vesting it is not proper to unvest.
And then he shall put on the
Akmdm and shall tie it with the Zendr. And he shall collect his thoughts and not
let them turn aside unto the business of the world nor even go out of the door of the
sanctuary. And if there is an archpope or a bishop present he shall take the vest
ments in his hand and turn to him. and bless them for him before he vests.
b D
E wanting in
B.

The Egyptian Rite

198

do thou, o our master, make us meet IN THE POWER OF

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.
O Lord giver of redemption and sender of grace, who workest all in all, grant
unto thine holy altar

THE HOLY GHOST

c,

to accomplish this

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
for holy is thine holy place
sin and especially not by reason of my foolishness
us,

according to the gift of the Holy Ghost in Jesus Christ our Lord to whom with
10 thee and the Holy Ghost the lifegiver who is coequal with thee are fitting honour
and glory and power both now and ever and world without end. Amen.
:

Prayer after

15

the

withdrawal of the

veil

How awful is this day and how marvellous this hour wherein
THE HOLY GHOST WILL come down and OVERSHADOW this
In quietness and IN FEAR AND TREM
oblation and hallow it.
BLING stand ye up and pray that THE PEACE OF GOD BE with
me a and WITH ALL OF YOU.
And when the priest is vested all the people shall say b in the first mode b
{i

Halleluia.
20

If there be any one of the faithful that hath entered the church at the time of the
keddase and hath not heard the holy scriptures and hath not waited until they finish
the prayer and the keddase and hath not received the host, let him be excommunicate

from

the church

for he hath violated

the heavenly king, the

2

king offlesh and

the

their

Prayer

over the

law of God and disdained to stand before

This the apostles have taught us in

spirit.

canon

masob

c
.

the priest shall say

Lord our God, that said unto Moses his servant and prophet Make me
them in my tabernacle upon mount Sinai now also,
our God almighty, stretch forth thine holy right hand upon this pot, fill it with
power and virtue and purity and the grace of the Holy Ghost and thy glory

choice vessels and set

30

body of thine only Son in this holy

with thine only Son and the Holy
Ghost both now and ever and world without end

that they

may make

apostolic church

therein the holy

for thine is the glory

The people shall say

35

Thou art the POT OF pure GOLD wherein is hidden THE MANNA,
THE BREAD WHICH COMETH DOWN FROM HEAVEN AND GIVETH
LIFE UNTO all THE WORLD
a

or in unison
you A.
W.Fell Canonesapostolorumaethiopice Li^s. 1871, p. 34: Can. vii Quivis fidelis
qui ecclesiam ingreditur et scripturas audit non autem subsistit donee (fideles)
preces absolverint neque sanctam eucharistiam sumit pro tali ne faciant preces
debetur enim ei segregatio quoniam rixam atque perturbationem parat ecclesiae.
Cp. Bruns Canones apost. et concil. Berol. 1839, i pp. 2, 81.
c

The Liturgy of
The

Eulogios Kyrios lesous Christos

matSn

bread shall say

SON OF THE LIVING GOD, hagiasma ton pneu-

then he shall take the host *with his pure hand while wet
rub it over and under saying

and

199

Amen

hagios in truth.

Abyssinian Jacobites

the sign over the

making

priest

the

and

shall

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

Amen

of the sins of thy people.

and

then the assistant shall receive

it

into the

machfad saying

Like as Joseph and Nicodemus wrapped thee in linen clothing and spices and 10
thou wast wellpleased in them, in like manner be wellpleased in us

and

then the priest shall take

and say

it

this

The hallowing and the thanksgiving and the exaltation, accepted be it of God
the Father, for the remission of sin. b Power and blessing and light, hallowing
and the holy be in this holy apostolic church. Amen. b

And

then the priest shall compass the tdbot with the taper in front of him.
and the deacon shall compass it thrice holding the chalice

The

priest shall say

Lord our God, who didst accept the offering of Abel in the wild and of Noah
within the ark and of Abraham on the mountaintop and of Elijah on the top of 20
Carmel and of David in the threshingfloor of Oman the Jebusite and the
widow s mite in the sanctuary accept likewise the oblation and offering of
thy servant John which he has brought unto thine holy name and let it be the
redemption of his sins recompense him with a goodly recompense in this
world and in that which is to come both now and ever and world without end 25
:

and

the deacon shall say

The Lord
c

And

me

thereof.

then the priest shall set the host in the paten

pour
The

seeth

unto the end

and

the deacon shall

the blood into the chalice

OQ

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
:

his wet hand he shall rub the bread over and under and he shall sign
a second time D.
This passage varies considerably in the MSS. D has Power and light,
greatness and blessing and the hallowing of the holy be on this church And
he shall say furthermore This hallowing be accepted, the thanksgiving and the
exaltation for the remission of sin on the part of God the Father. Amen so
be it, so be it.
C.

over

and with
it

The Egyptian Rite

2OO
we

which

for thine
lifegiver

have presented on thine holy altar in this holy apostolic church

the glory with thy good heavenly Father and the Holy Ghost the
both now and ever and world without end.

is

Prayer over the chalice

Lord our God Jesus Christ alethinos true, our God that was made man,
whose godhead was not severed from his manhood, who of his own goodpleasure 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
5

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
Fill

it

all

times

may

the Father and the

with the wine of rejoicing

Son and the Holy Ghost be with us

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 alethinos true.

Prayer over the cross-spoon

Lord our God, who didst make thy servant Isaiah meet to behold the seraph
25 when with THE TONGS in his hand HE TOOK therewith A LIVE COAL FROM OFF
THE ALTAR and laid it on his mouth now, Lord Father almighty, place thine
holy hand upon the cross-spoon for the administering of the holy body and
blood of thine only Son our Lord and our God and our Saviour Jesus Christ
bless now and hallow and cleanse this cross-spoon and*give it power and glory
:

for thine is the glory and the

30 as thou gavest to the tongs of the seraph
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

and shall say

the sign

of the

cross over the bread

Blessed be the Lord a almighty

35

The people shall say

Amen
(The

And

priest shall say)

blessed be the only

(The

40

Son our Lord Jesus

Christ b

people shall say)

Amen
a

+ the Father C.
+ who was made

man

of the holy virgin

Mary

for

our salvation C.

The Liturgy of

the

{The

And

priest shall say)

Holy Ghost the Paraclete

blessed be the
{

201

Abyssinian Jacobites

The people shall say}

Amen
and he

shall say over the chalice also in like

1

Again he

manner

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

Remember me, my

He

10

father presbyter

answer him saying

also shall

The Lord keep thy

And

hands with him when he

word

speaketh the

priesthood and accept thine oblation.

then the priest shall stand upright and with his face to the east stretching 15
forth his hand and shall say with a loud voice

One

is

the holy Father, one

is

the holy Son, one

is

the

Holy Ghost
The people shall say

The Holy Ghost

The

20

priest shall say

LORD ALL YE HEATHEN

PRAISE THE

The people shall say

PRAISE HIM ALL YE NATIONS

The

priest shall

FOR HIS MERCIFUL KINDNESS

IS

25

say

EVER MORE AND MORE TOWARDS US

The people shall say

AND THE TRUTH

OF THE
The

LORD ENDURETH FOR EVER

priest shall say

Glory be to the Father and to the Son

and to the Holy Ghost
Both now and ever and world without end. Amen.
Halleluia
and

the people also shall

+ who strengtheneth us all C.

again he shall say it over the body

say in

and blood

like

manner.

and afterwards C.

The Egyptian Rite

202

(ENARXIS)
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
i

The

We give thanks
God

spirit

priest shall say the pi ayer of Thanksgiving

unto the doer of good unto us, the merciful

Lord and our God and our Saviour

the Father of our

for he hath covered us and succoured us, he

Jesus Christ
hath kept us and brought us nigh and received us unto himself
and undertaken our defence and strengthened us and brought
us unto this hour. Let us therefore pray him that the almighty
:

15

Lord our God keep us

in all

20

in this holy

day

all

the days of our

life

peace

Pray ye
Lord Lord God almighty, the Father of our Lord and our
God and our Saviour Jesus Christ, a we render thee thanks upon
a for that thou
every thing, for every thing and in every thing
hast covered us and succoured us, hast kept us and brought us
nigh and received us unto thyself and undertaken our defence
and strengthened us and brought us unto this hour
,

25

The deacon shall say

Entreat ye and beseech that the Lord have mercy upon us and
compassionate us and receive prayer and supplication from

what is expedient at
he
make
us
meet
to
May
partake of the com
munion of the blessed mystery and remit unto us our sins
his saints in our behalf according to

30

all times.

The priest shall say

For

35

we pray and

entreat of thy goodness, o lover

of man, grant us to fulfil this holy day all the days of our life
b in
b
peace along with thy fear. All envy and all trial and all
this

cause

AB

omit.

and

in all

peace C.

The Liturgy of

the

Abyssinian Jacobites

203

the working of Satan and the counsel of evil men and the
insolence of adversaries secret and open remove far from me
benediction

thine

and from

all

thy people and from this holy place of

all good things that are expedient

and excellent command thou for us, for thou art he that HATH
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
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.
benediction towards the altar

10

The deacon shall say

Stand up
The assistant

for

15

prayer

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
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

20

The deacon shall say

Pray

for

them

that bring an offering

The people shall say

Accept the offering of the brethren, accept the offering of the

and ours also accept, our offering and our oblation

sisters,

30

The deacon shall say

The commandment
in his heart

of our fathers the apostles Let none keep

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

The Egyptian Rite

204

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
5

church, an oblation, firstfruits, tithes, a thankoffering, a memorial,

in secret or openly, whether much or little, and for those who

wish to give and have not wherewith to give. Thine acceptance

let the recom
of their ready mind grant thou unto every one
pense of blessing be a portion world without end. Amen.
:

The
10

O my

priest shall say the prayer

of the Mystery

master Jesus Christ, coeternal pure Word of the

Word of the Holy Ghost the lifegiver thou art

Father and

THE BREAD OF LIFE WHICH CAMEST DOWN FROM HEAVEN and

Lamb without spot FOR

and now also we pray and beseech
o lover of man, make thy face to
15 of thine excellent goodness,
shine upon this bread pointing, and upon this cup pointing, which
we have set upon this spiritual ark of thine bless he shall bless once
the bread, and hallow he shall bless the cup, and cleanse them both
he shall bless once because of both, and change this bread pointing: let it
20 become thy pure body, and what is mingled with this cup
pointing thy precious blood and let it be offered for us all and
be the healing and salvation of our soul and our body and our
Thou art the king of us all, Christ our God, and to thee
spirit.
we send up praise and worship and to thy good Father and to
the Holy Ghost the lifegiver who is coequal with thee both now
25
and ever and world without end. Amen.
didst foretell that thou wouldest be the

THE LIFE OF THE WORLD

And then
to the tdbot

he shall cover the bread

and

the deacon shall

and
bow

the chalice with a covering

to

the presbyter

and

and

they shall

shall

bow

bow

both

together.
,,

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
we beseech thee, o our
to bring back unto thee the lost sheep
master, turn us not back as we draw nigh to this awful sacrifice
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
:

35

The Liturgy of the Abyssinian Jacobites

205

mystery when thou hast prepared it for our salvation be not to

us thy servants and all thy people for condemnation, but that it
be profitable for the blotting out of our transgression and the
forgiveness of our negligence.

holy name both

And

now and

Glory and honour be

ever and world without end.

the presbyter that assisteth shall say the Absolution

to thine

Amen.

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
TO THEM RECEIVE THE HOLY GHOST WHATSOEVER men s SINS
YE REMIT THEY ARE REMITTED UNTO THEM AND WHOSESOEVER
SINS YE RETAIN THEY ARE RETAINED
thou therefore now,

10

o Lord, hast vouchsafed unto thy pure ministers that do the

priest s office at all times in thine holy church that they should

remit sin on earth, should

bind

and

loose

15

every bond of

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
iniquity.

bow their heads before thine holy

way of thy mercy, break and sever
whether we have trespassed against

servant and of them that

altar

make

20

plain for us the

every bond of our

sins,

thee wittingly or unwittingly or in deceit, whether in deed or in

word or through faintheartedness, for thou knowest the feeble
ness of man. O good lover of man and lord of all creation, 25
grant us the forgiveness of our sins, bless us and purify us and

and

and loose all thy people and here he shall

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 lifegiver 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
free us

mention those

set us loose

lately departed,

mine own neediness

also,

thy poor servant

benediction towards

The Egyptian Rite

206

be absolved out of the mouth of the holy Trinity the

Father and the Son and the Holy Ghost and out of the mouth

himself

10

15

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
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
orthodox that assembled in Nicaea and the cl in Constantinople
and the cc in Ephesus and out of the mouth of the honoured
father the archpope abba John and our blessed pope abba
Smoda and out of the mouth of me also thy sinful and feeble
servant.
May they be absolved out of the mouth of our lady
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

20

For peaceable holiness we beseech, that the Lord make us

peaceable by his own lovingkindness
The people shall say at each pause

Amen.
For our

25

Lord have mercy upon us

Klralayeson.

we

beseech, that the Lord would grant us to be

wellpleasing, to keep the faith in purity
For our congregation we beseech, that the Lord would keep us
unto the end in the fellowship of the Holy Ghost
faith

For the patience of souls we beseech,

us the perfection of patience in
30

For the holy prophets we beseech,

with them
For the holy apostles we beseech,
be

wellpleasing

even

apportion unto us a
35

all

lot

that the

that the

that the

they were
with them

as

Lord vouchsafe

our tribulation

Lord number us

Lord grant us to
and

wellpleasing

For the holy martyrs we beseech, that the Lord grant us to

perfect the same conversation
For our archpope abba Matthew and our blessed pope abba
Slnoda we beseech, that the Lord grant them unto us long

The Liturgy of

the

Abyssinian Jacobites

time, that with understanding they rightly speak the

207
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
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
10
holiness and that he remember their love
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
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
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

15

20

with the seal of sanctification

For our king John we beseech,

much peace

in his

that the

Lord vouchsafe him

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
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
labour be perfected
For the sad and sorrowful
perfect consolation

25

days

we

beseech, that the Lord give them

30

35

The Egyptian Rite

2o8
For the hungry and

thirsty

we

beseech, that the Lord give them

their daily food

For prisoners we beseech,

bonds
For captives we beseech,

that the

Lord loose them from

that the

Lord

them

restore

their

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
sick and suffering we beseech, that the Lord heal them
speedily and send upon them LOVINGKINDNESS AND MERCY
For those of our fathers and our brothers and our sisters who

For the
10

have trespassed we beseech, that the Lord cherish not

anger against them but grant them rest and relief from his
wrath
For the rains we beseech, that the Lord send rain on the place
that needeth it

For the waters of the

with water of

life

rivers

we

beseech, that the Lord

fill

them

unto due measure and limit

fruit of the earth we beseech, that the Lord give to the

earth her fruit for sowing and for harvest
all of us who ask and beseech in prayer may he clothe with

For the
20

And

the spirit of peace and vouchsafe us to

the Lord that he hear and accept

draw nigh and ask

we may have
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

Let us therefore rise up in the Holy Ghost that

25

prayer
30

35

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
and turn away from them the bondage of this world and
give them a good conscience and love and good hope
For the sake of the body and blood of the Son of God so be it,
so be

it.

And

then the people shall stand up.

The Liturgy of

the Abyssinian Jacobites

209

(MASS OF THE CATECHUMENS)

<THE

And the

of incense in his right hand and the censer in the

a pope present he shall bring unto him the incense and the censer
bless them, and if there be no pope present he shall bless them himself,
making
mention of the current year of grace and of the beginning of night and day

left,

to

CENSING)

and

priest shall take grains

if there be

And
I

the priest shall

say this

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

and Zacharias

in like

manner accept from us

10

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
:

with thine only Son and the

and ever and world without end. Amen

glory

now

is

fitting

and

Holy Ghost both

5

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
who

blessed be the only Son our Lord Jesus Christ

was made man of Mary the holy virgin for our salvation
The

And

priest shall say

blessed be the

who

Holy Ghost the Paraclete

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
:

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

my

end.

Amen
P

35

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

10

the Incense

THE FIRST AND THE LAST, which hath neither

nor
which is GREAT IN his COUNSEL and MIGHTY
end,
beginning
IN his WORK and righteous in his purpose and strong in his
might, WHICH is AND is TO BE in all things be with us in this
hour and STAND IN THE MIDST OF us all and purify our hearts
and sanctify our souls and our flesh and wash us from all our
sins which we have done wittingly or unwittingly grant us to
offer before thee a reasonable oblation and an oblation of
blessing, the which thou wilt make to ENTER IN WITHIN the
inner chamber of THE VEIL, the holy of holies thy dwellingeternal God,

place

and
20

We pray

here he shall compass the tabot three times saying

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
25

for the

in the

peace of the church, one holy apostolic orthodox

Lord
The

priest shall say

the honoured father our archpope abba

Matthew and our blessed pope abba Sinoda and all orthodox

Remember, o Lord,

30

bishops presbyters and deacons. And if he (the archpope} be entered into

rest he shall say
Rest, o Lord, the soul of our father the archpope
abba TV and make him to dwell in the kingdom of heaven with
seat for us on his throne in his stead a GOOD
the righteous
:

SHEPHERD and
and
35 that

let

let

us not be LIKE a flock HAVING NO SHEPHERD

not the ravenous wolf

make

ravin of us nor alien folk

are contrary to us reproach us

The deacon shall say

Pray for our archpope abba Matthew and for our blessed pope
abba Smoda and for all orthodox bishops presbyters and
deacons

The Liturgy of

the

The

Abyssinian Jacobites

211

priest shall say

Remember, Lord, our congregation, bless them and make

them to be neither separated nor estranged make them an
:

house of prayer, an house of purity and an house of blessing

vouchsafe it, Lord, unto us thy servants and to them that shall
come after us, unto eternal days vouchsafe it

The deacon shall say

for

Pray

our congregation which

The

is

the keeping of us

all

priest shall say

ARISE, LORD my GOD, AND LET THINE ENEMIES BE SCATTERED

AND LET ALL THEM THAT HATE thine holy and blessed name
FLEE BEFORE THEE, but let thy people who do thy will be
blessed with blessings THOUSAND THOUSANDS AND TEN THOUSAND
TIMES TEN THOUSAND through thine only Son through whom to

10

thee with him and with the

both

now and

Holy Ghost be glory and dominion

Amen.

15

ever and world without end.

The deacon shall say

Stand up
The people shall say

Lord have mercy upon us

The

20

priest shall say

Peace be unto you

all

The people shall say

The

priest shall say

With thy spirit

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

the

Holy Ghost three

in

one

priest shall say

Peace be unto thee

30

the people shall say

holy church, dwellingplace of the godhead

The

priest shall say

Pray

for us

the people shall say

virgin

Mary parent of God

P 2

The Egyptian Rite

The

priest shall say

Thou

art

the people shall say

THE GOLDEN CENSER which

didst bear the live coal of fire.

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

Blessed

is

incense and an ACCEPTABLE OFFERING

worship thee, Christ, with thy good heavenly Father and
thine Holy Spirit the lifegiver, for thou didst come and save us.

We

(THE LECTIONS)
(i.

Epistle of S. Paul)

The assistant shall say

Lord of knowledge, declarer of wisdom who hast revealed

>5

to

us what was hidden in the depth of darkness, giver of a word of

gladness to them that proclaim the greatness of thy power
thou it was that after thy great goodness didst call Paul WHO
:

WAS BEFORE A PERSECUTOR and

20

didst

make him

CHOSEN

VESSEL and wast wellpleased with him that he should become

an apostle and a PREACHER OF THE GOSPEL OF thy KINGDOM,
a summoner thereunto, o Christ our God. Thou art a lover of
vouchsafe us a mind without distraction and
man, o good
a pure understanding that departeth not from thee, that we
may both perceive and know how great is thine holy teaching
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
:

25

for thine is the kingdom, the

in thy precious cross at all times
might, the majesty and the sovereignty, the honour and the
Amen.
30 glory world without end.
:

The deacon shall say going forth

Every one THAT LOVETH NOT OUR LORD and our God and our
Saviour Jesus Christ and believeth not in his birth of
the holy virgin, in the a twofold a ark of the Holy
Ghost, until HIS COMING again, as saith Paul, LET HIM BE

Mary

35

ANATHEMA
*

or second.

The Liturgy of
and

the

Abyssinian Jacobites

(THIS KNOW ALSO THAT

KNOWLEDGE OF THE TRUTH.
T

And

Paul

then he shall read the Epistle of

L>,

TO THE

THE LAST DAYS

2

TfJif . fYf

213

7}

then the priest while censing shall say to the presbyter

Accept me, o

And

my

father presbyter

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

hand upon the deacons and say

Paul: and then over the people he shall say

after this he shall lay his

The Lord
And

this,

going round

the blessing

of
10

bless

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

and

then he shall say

Lord our God, who of old didst make the wall of Jericho
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
to fall

and

then turning back he shall offer incense

upon

the altar

20

saying

accepter of penitence and remitter of sin, Jesus Christ,

remit my sin and the sin of all thy people accept the penitence
of these thy servants and thine handmaids and make the light of
thy grace to shine upon them for thine holy NAME S sake BY
:

25

WHICH we ARE CALLED through whom to thee with him and

the Holy Ghost be glory and dominion both now and ever and
world without end. Amen.
:

The deacon entering

The

after the reading

of Paul shall say

blessing of the Father and the bounty of the Son and the 30
who came down upon the apostles
gift of the Holy Ghost
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.

The Egyptian Rite

214

(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
The

jo

spirit

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
in
thou
be
with
us
and
that
this
beseech
thee
pray thee, Lord,
hour make thy face to shine upon us and abide with us in the
:

15

midst of us

and

purify our hearts

sanctify our souls

our sin which we have done with our

make

will

and remit

or without our will

Lord, to offer unto thee a pure oblation, a reasonable

and
let it enter into the holy temple
offering
spiritual incense
of thine holiness
thine
through
only Son our Lord through
us,

20

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

25

our Lord
us.

Go

the Epistle of {James} disciple and apostle of

Jesus Christ. His prayer and his blessing be with

Amen
TO NOW, YE RICH MEN
THE LORD S. James v\-i\
and

30

O my

when he goeth

after reading

UNTO THE COMING OF

in he shall

say

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 OF GOD
ABIDETH FOR EVER
brethren, LOVE NOT
:

35

7^he

Liturgy of

the

Abyssinian Jacobites

215

The people shall say

Holy consubstantial
thine

holy

elect

Trinity, preserve our

disciples

sake

congregation for
comfort us in thy loving-

kindness for thine holy

(3.

The Acts

name

s sake.

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

jo
all

The people shall say

With thy
The

spirit

priest shall say

Our Lord and our God, thou

it

was

that didst reveal to thine

15

holy apostles the mystery of the glorious gospel of thy Messiah

and didst give them the great and immeasurable GIFT that is OF
thy GRACE and didst send them to proclaim in all the ends of the

world the inscrutable riches of thy grace through thy mercy

we pray thee also and beseech thee, our Lord and our God,
that thou wouldest make us meet for AN INHERITANCE and A POR
TION with them that we may walk in their ways and follow
and vouchsafe us at all times to imitate them
in their footsteps
and to continue in their love and to have fellowship with them
:

_>

in

their

church

and do thou keep thine holy

labour in godliness
which thou hast founded by their means and
:

the sheep of thy flock and increase this VINE

thou hast PLANTED with THY RIGHT HAND
which
benediction
our Lord through whom to thee with him
Christ
through Jesus
and with the Holy Ghost be glory and dominion both now and
ever and world without end. Amen.
bless

25

benediction

benediction

30

The assistant presbyter shall say

pure fountain which is from the pure fountains of the law,

The
to wit the history of the Acts of the pure Apostles.
blessing of their prayer be with us.

Amen

35

The Egyptian Rite

2i6
AS SOON AS
Acts xii 8-2 4 f

(NOW

IT

WAS DAY

GREW AND MULTIPLIED

and

after reading he shall say

and great and exalted

Full

is the word of the Lord and it

holy church and many are they that
believe in our Lord Jesus Christ to whom be
glory world
without end. Amen

hath increased in

his

The people shall say

HOLY HOLY HOLY art thou, God the Father almighty

HOLY HOLY HOLY art thou, only Son
which art the living Word of the Father
HOLY HOLY HOLY art thou, Holy Ghost

10

which knowest

all

things.

(The Incense and the Trisagion)

r

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.

and
20

Amen
then the priest shall say this prayer
following, standing before the altar

Lord our God who didst accept the sacrifice of our father
Abraham and in the stead of Isaac didst prepare and send
down to him a ram for his ransom even so, o our Lord,
:

25

accept from us our oblation and this savour of our incense

and send unto us from on high in recompense thereof the
riches of thy lovingkindness and thy mercy that we

may

become pure from

to

minister

illsavour of our sins

all

before

RIGHTEOUSNESS AND
and in rejoicing

thy glorious purity,

IN

PURITY
and

30

We pray thee,

all

and make us meet

lover of man, IN

the days of our

life

in joy

then he shall say

o Lord, and beseech thee that thou

remember

as before {pp. 210

sq.)

The

Hail, o thou of
35

whom we

ask salvation, o holy praiseful ever-

mother of Christ offer up our prayer on

thy beloved Son that he forgive us our sins

virgin parent of God,

high to

priest shall say

Hail, o thou who barest for us the very light of righteousness,

even Christ our God o virgin pure, plead for us unto our Lord
that he show mercy unto our souls and forgive us our sins
:

The Liturgy of

the

Abyssinian Jacobites

217

Mary holy parent of God, very pleader

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
we pray thee that
hail, o thou that barest for us Emmanuel
thou remember us, o very mediatress, before our Lord Jesus
that he forgive us our sins.
Hail, o virgin pure,

for the race of

And

then the priests shall

This

go forth

outside of the veil

and

shall chant saying

the time of blessing, this is the time of choice incense,

the time of the praise of our Saviour, lover of man, Christ.
is

The incense

is

Mary

the incense

is

he who was

in

her

which is fragrant the incense is he whom she bare he came

and saved us, the fragrant ointment Jesus Christ. O come let
us worship him and keep his commandments that he forgive us
our sins
To Michael was given mercy, and gladtidings to Gabriel
and a heavenly gift to Mary virgin. To David was given
understanding, and wisdom to Solomon and an horn of
oil to Samuel, for he was the anointer of kings.
To our
father Peter were given the keys, and virginity to John
and apostleship to our father Paul, for he was the light
of the church
The fragrant ointment is Mary for he that was in her womb,
who is more fragrant than all incense, came and was made flesh
of her.
In Mary virgin pure the Father was wellpleased and
he decked her for a tabernacle for the habitation of his well:

10

womb

20

25

beloved Son

To Moses was
Aaron

to

given the law, and the priesthood to

Zacharias the priest was given the choice

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

incense.

The

seraphin worship him and the cherubin glorify him

they cry saying HOLY HOLY HOLY is THE LORD among the
thousands and praised among the tens of thousands

Thou

art the incense, o

our Saviour,

for

thou didst come

and save us

Have mercy upon

us,

o Lord.

The Egyptian Rite

218

In the tone of ardrdy

HOLY God, HOLY

mighty, HOLY living immortal

of Mary the holy virgin,
was
born
[who
have mercy upon us, o Lord
HOLY God, HOLY mighty, HOLY living immortal
who was baptized in Jordan and was hung on the
a

tree of the cross,

10

have mercy upon us, o Lord

HOLY God, HOLY mighty, HOLY living immortal
who rose from the dead the third day,
ascended with glory into heaven and sat down at the right
shall

hand of his Father,

come again with glory to judge the quick and
have mercy upon us, o Lord

the dead,

Glory be

to the Father, glory be to the Son,

glory be to the Holy Ghost
both now and ever and world without end

j-

Amen and amen

And

so be

it,

so be

it]

a.

after finishing this they shall say

holy Trinity, pity us

o holy Trinity, spare us

o holy Trinity, have

The

mercy upon

priest shall

us.

say

HAIL, o Mary, FULL OF GRACE

the people shall say

THE LORD

-5

The

IS

WITH THEE

priest shall say

BLESSED ART THOU AMONG WOMEN

the people shall

AND BLESSED

IS

The

30

Pray and intercede

say

THE FRUIT OF THY WOMB

priest shall say

for us with thy beloved

the people shall

Son

say

that he forgive us our sins.

And

then he shall bless the chanting priests each in his turn.

unto the end thereof A.

The Liturgy of

the Abyssinian Jacobites

The

219

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

I0

all

The people shall say

With thy

spirit
The priest shall say

Lord Lord Jesus Christ our God, who

saidst to thine holy

MANY

PROPHETS AND
thy pure apostles
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
disciples

and

15

20

of the saints
The deacon shall say

Pray on account of the holy Gospel

The

Remember

priest shall say

them

25

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
again, Lord,

that

30

without end.
The deacon shall speak

before the Gospel signifying

on
The

priest shall cast the incense once as before

this

And

the

what he

is

going

to

proclaim

the several days.

?:

and

after that he shall

say

following

Lord most high BLESS us

all

and sanctify us WITH

The Egyptian Rite

220

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

And then

the priest shall

Gospel behind

the tabot once with the taper before

compass

him and making

the sign of the cross with the censer

him and

the

towards the

Gospel he shall say

Blessed be the Lord the Father almighty

The assistant shall say
10

Give thanks unto the Father

The

And

priest shall say

blessed be the only

Son our Lord Jesus Christ

The assistant shall say

Give thanks unto the Son

The

15

And

priest shall say

blessed be the

Holy Ghost the Paraclete

The assistant shall say

Give thanks unto the Holy Ghost.

The deacon shall say

Stand up and hearken to the holy Gospel, the message of

our Lord and our Saviour Jesus Christ

20

The

The

priest sliall

Son
2

say

holy Gospel which [Luke] preached, the word of the

of

God

The people shall say

Glory be to thee, Christ my Lord and my God, at all times

{O MAGNIFY THE LORD OUR GOD AND FALL DOWN BEFORE
HIS FOOTSTOOL: FOR HE is HOLY Ps. xcix i\^

The assistant priest shall say

30

in

a low voice

FAR FROM ANGER AND ABUNDANT IN MERCY AND RIGHTEOUS

indeed, receive our prayer and our supplication and our
a The
proper is given in the Lectionary. The Liturgy has SING WE MKRRILY
UNTO GOD OUR STRENGTH MAKE A CHEERFUL NOISE UNTO THE GOD OF JACOB.
TAKE THE PSALM, BRING HITHER THE TABRET THE MERRY HARP WITH THE
LUTE. In Lent [instead of Sing we merrily D EJ In the gospel thou hast shown
O thou who hast
us the way and in the prophets thou hast comforted us.
:

brought us nigh unto thyself, glory be to thee.

by their several ranks E],

[And

they shall kiss the Gospel

The Liturgy of

the

221

Abyssinian Jacobites

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

bear

fruit, for

Remember,

testimony, and bless us that

we may

5
thirtyfold and sixtyfold and an hundredfold
Lord, the sick of thy people visit them in thy

one

Remember, Lord, our fathers

lovingkindness and heal them.
and our brethren who are gone to sojourn abroad bring them
:

and peace. Remember,

the
rains
and the waters of the 10
of
the
Lord,
downcoming
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 alt 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,
thee this incense and 20
unto
that
have
them
Lord,
presented
oblation a and those also for whom b they b offered and those
who c brought c 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.
back

to their dwellingplace in safety

Remember, Lord, thy poor servants who are

Remember, Lord, the afflicted and distressed.
Lord,

them

in the

remains of idolatry
fear

torment.

25

Remember,
catechumens of thy people and teach them and

the

stablish

in

of thee,

thy

thine ordinance

banish from their heart all

right faith
stablish in their heart thy law and the
:

commandment and thy righteousness and

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

Holy Spirit: through the grace and lovingkind- 35

ness of thine only Son, lover of man, our Lord and our God
ark for thine

*
b

and those also

they

A B.

for

whom

they offered D.
c

DE

corrupt in

A B.

The Egyptian Rite

222

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 a glory and honour and majesty are fitting a both
now and ever and world without end. Amen.
The

priest that reads the Gospel shall say

Bless, Lord, through the

Gospel of {Luke} the disciple and

apostle of our Lord Jesus Christ the Son of the living

Amen
to him be glory continually world without end.

and
10

then the priest shall read the Gospel

JTHE SAME DAY THERE CAME

S. Luke xiii $i-xiv 6 }
When

God

AGAIN TO THESE THINGS

say at the end of each Gospel

the Gospel is read the priest shall

distinguishing the several Gospels

15

Luke s IT IS EASIER FOR HEAVEN AND EARTH TO PASS THAN

FOR ONE TITTLE OF THE LAW and the prophets TO FAIL, said

the

Lord

25

WHO

LIKE UNTO THEE, O LORD, AMONG THE GODS?

DOEST WONDERS thou didst SHOW thy POWER
UNTO thy PEOPLE and didst save thy people with thine arm
thou wentest into hades and broughtest up thence them that were
in captivity and didst desire us again to be set free, for thou
For this cause we glorify thee saying
didst come and save us.
Blessed art thou, our Lord Jesus Christ, for thou didst come
and save us c
Lukes

Thou

20

to his disciples b
The people shall say at each Gospel in tone as follows

it

is

IS

that

The deacon shall say

Go

forth,

ye catechumens.

C E wanting in A B D.
The forms for the other Gospels are given in the text thus Matthew s
HEAVEN AND EARTH SHALL PASS AWAY BUT MY WORD SHALL NOT PASS AWAY,
Mark s HE THAT HATH EARS TO HEAR LET HIM
said the Lord to his disciples.
HEAR. Johns HE THAT BELIEVETH ON THE SON HATH EVERLASTING LIFE.
The responses for the other Gospels are Matthew s We believe in the very
Father and we believe in the very Son and we believe in the very Holy Ghost
we verily believe in their Trinity. Mark s And they, the cherubin and seraphin,
offer up glory to him saying HOLY HOLY HOLY art thou, Lord, the Father and
the Son and the Holy Ghost. Johns IN THE BEGINNING WAS THE WORD THE
WORD WAS the Word of GOD THE WORD WAS MADE FLESH AND DWELT AMONG
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.
a

The Liturgy of

the

Abyssinian Jacobites

223

(MASS OF THE FAITHFUL)

<THE

PRAYERS)

{ 77?* deacon )

Stand up

for

prayer

The people shall say

Lord have mercy upon us

The

priest shall say

Peace be

to

you

all

The people shall say

With thy
The

10

spirit

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
of the world to the other
:

15

The deacon shall say

Pray

for the

in the

peace of the one holy apostolic church orthodox

Lord
The priest shall say

All the people and

the flocks bless thou

20

the peace that is

from heaven send thou into the hearts of us all and the peace
all

of our life vouchsafe us therein. Vouchsafe peace to our king

John, to his palace and to his armies and to his princes and to
his nobles and to the multitude of our neighbours at home and

25

abroad adorn them with all peace. O KING OF PEACE, GIVE us

PEACE FOR THOU HAST GIVEN US ALL THINGS POSSESS US,
o LORD, and requite us, FOR BESIDE THEE WE KNOW NONE
:

OTHER
it

WE MAKE MENTION OF THINE holy NAME and Call Upon

may live through the Holy Ghost and that the

that our soul

death of sin have not dominion over us thy servants and

thy people

30

all

The people shall say

Klralayeson.
The deacon shall say

Stand up

for prayer

35

The Egyptian Rite

224

The people shall say

Lord have mercy upon us

The

priest shall say

Peace be unto you

all

The people shall say

With thy
The

spirit

priest shall say

And

again let us beseech the almighty Lord the Father of

Lord and our Saviour Jesus Christ for the blessed pope
abba Matthew that he truly preserve him to us for many years
and in peaceful days to fulfil the office of the priesthood which
thcu hast committed unto him. The Lord our God who is rich

the
10

in

grace vouchsafe

it

The deacon shall say

J

our archpope abba Matthew lord archbishop of the

Pray
great city of Alexandria and for the head of the city of our
fathers the blessed pope abba Slnoda and all orthodox
bishops presbyters and deacons
for

The
20

priest shall

say

Lord our God who art almighty, we pray and beseech thee
our blessed pope abba Stnoda that thou truly preserve him

for
for

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-

many

25

and the prayer also

gation of the one holy catholic church
which he shall make on our behalf and on behalf of all thy
open to him the treasurehouse of thy
people do thou accept
:

Furthermore vouchsafe him abundantly the grace of

blessing.
the Holy Ghost pour upon him from heaven thy blessing that
he may bless thy people and all his enemies visible and
invisible do thou subdue and BRUISE UNDER his FEET SHORTLY
but himself do thou still preserve unto us, unto thine holy church,
:

30

through thine only Son through whom to

priesthood
thee with him and with the Holy Ghost be glory and dominion

in thy

35

both

now and

ever and world without end.

The deacon shall say

Stand up

for prayer

Amen.

The Liturgy of

the

Abyssinian Jacobites

225

The people shall say

Lord have mercy upon us

The

priest shall say

Peace be unto you

all

The people shall say

With thy

spirit

The priest shall say

And

again let us beseech the almighty Lord the Father of

Lord and our Saviour Jesus Christ we pray and implore
of thy goodness, o lover of man
remember, Lord, our congregation bless thou them
the

10

blessing with the figure of the sign of the cross

The deacon shall say

Pray

for this holy

church and our congregation therein

The

and make them

be

priest shall say

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
to

20

LORD my GOD, AND LET

THINE ENEMIES BE SCATTERED AND LET all THEM THAT HATE
thine holy and blessed name FLEE BEFORE THEE while
speaking he

priest shall

cense the altar saying

ARISE,

shall sign with

the censer over the people

and bow

but let thy

people be blessed with blessings a thousand thousand and ten
thousand times ten thousand
through the grace and lovingkindness of the lover of man thine only Son our Lord and our
God and our Saviour Jesus Christ through whom to thee with
three

times

25

him and with the Holy Ghost be glory and dominion both now
and ever and world without end. Amen.
<THE

CREED)

The deacon shall say

Speak we all in the wisdom of the Lord

Answer ye the prayer of faith
*

End

of

f.

bound up as

the next folio (from here to

43
52 in A.

f.

p.

226

1.

34)

is

misplaced and

30

The Egyptian Rite

226

The people shall say

We believe in

one God the Lord the Father almighty, maker

of the heavens and the earth, the visible and the invisible.
And we believe in one Lord Jesus Christ the only Son of the
Father, who was with him BEFORE THE WORLD WAS CREATED,
light of light, God of very
Father in his godhead

God, begotten not made, equal with the

by whom all things were made but
WITHOUT HIM WAS NOT ANYTHING MADE, neither in heaven nor
who for us men and for our salvation came down
in earth
from heaven and was incarnate of the Holy Ghost and of Mary,
of the holy virgin he was made man and was crucified for us
in the days of Pontius Pilate, he suffered and died and was
buried and rose again from the dead the third day, as it is
written in the holy scriptures he ascended with glory into the
heavens and sat down on the right hand of his Father he shall
come again with glory to judge the quick and the dead and of
And we believe in the
his kingdom there shall be no end.
Holy Ghost the Lord, the giver of life, who proceedeth from
the Father we worship and glorify him with the Father and
And we believe in one
the Son who spake by the prophets.
believe in one baptism
and
we
catholic
church
apostolic
holy
for the remission of sin and we look for the resurrection of the
dead and the life to come world without end. Amen.
:

10

15

20

<THE

And

25

then he shall take

away

And

And

after

of

the paten with his hand.

then the priest shall wash.

washing he shall say

moisture of his

LAVATORY)

the covering

the

following while he sprinkles water with the

his face to the west

hand turning

any who is pure let him receive of the host and

whoso is not pure let him not receive, that he be not consumed
in the fire of the godhead, whoso hath revenge in his heart and
whoso hath an alien mind by reason of unchastity. I AM PURE
If there be

30

FROM THE BLOOD OF you ALL and from your

:

3?

sacrilege against

I have nought to do with your

the body and blood of Christ
I am pure of your error, and your sin will
thereof:
reception
return upon your own head if ye receive not in purity.

The Liturgy of
<THE

the

Abyssinian Jacobites

KISS OF

227

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
The

spirit

priest shall say the prayer of the Kiss, of Basil

LORD

great eternal,
didst abolish death, that

which FORMEDST MAN INCORRUPT, thou

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
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

Lord, in thy goodwill fill our hearts and purify us from all 20
filthiness and from all a lasciviousness a 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 shall say

25

Pray for perfect peace and love

SALUTE ONE ANOTHER WITH AN HOLY KISS
The people shall say

Christ our God,

make us meet TO SALUTE ONE ANOTHER WITH

AN HOLY KISS
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.
:

ft

DE

corrupt in

A B.

35

The Egyptian Rite

228

(ANAPHORA)
(THE THANKSGIVING)
The

priest shall say

THE LORD BE WITH YOU ALL

The people shall say

WITH THY
The

SPIRIT

priest shall say

Give ye thanks unto our God

The people shall say
It is right,

J0

The
Lift

MEET

is

it

priest shall say

up your hearts

The people shall say

We
J5

them up unto the Lord our God

The Keddase of the Apostles

lift

The

priest shall say

WE

20

GIVE THEE THANKS, o LORD, in thy BELOVED SON the

Lord Jesus, whom IN THE LAST DAYS thou DIDST SEND unto us,
THE ANGEL OF thy COUNSEL,
thy Son the saviour and REDEEMER,
who is the Word from thee and THROUGH WHOM thou MADEST
all

things by thy will.

(THE INTERCESSION)
The deacon shall say

25

For the sake of our blessed and holy archpope abba Matthew
and the blessed pope abba Smoda while they yet give thee
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
Matthew and Mark, Luke
faith
gained their rest in the

thanks

in their

3o

and John, the iv evangelists

Mary the parent of God
hear us. For the sake of Peter and Andrew, James and
Thomas and Matthew,
John, Philip and Bartholomew,
Thaddaeus and Nathanael and James the son of Alphaeus
and Matthias, the xij apostles and James the apostle,
:

35

the brother of our Lord, the bishop of Jerusalem

Paul

The Liturgy of
Timothy

Silas

and

the

Abyssinian Jacobites

Barnabas, Titus

229

Philemon Clement,

the Ixxij disciples, the d companions, the cccxviij orthodox

the prayers of them all come unto us a

And remember

thou the catholic apostolic church in peace,

which was made by the precious blood of Christ ^
Remember thou all archpopes popes bishops presbyters and
deacons and all Christian people.
The assistant presbyter shall say

prayer of benediction

the

holy Trinity, Father and Son and Holy Ghost, bless thou
benediction thy people, christians beloved, with blessings heavenly
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

breath

last

O my
heal

10

master Jesus Christ,

visit

the

sick

of thy people

15

them

And guide our fathers and our brethren who have gone forth
and are travelling abroad bring them back to their dwellingplace in peace and in health
Benediction Bless the airs of heaven and the rains and the fruits
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

20

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

lift them up
the presence of powerful kings
Rest the souls of our fathers and our brothers and our sisters
:

that

have

Christ

And

fallen asleep

rest

and gained their

rest in the faith of

them

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
bless

benediction

the heavenly Jerusalem

And all them that are
a

35

assembled with us

+ and with them do thou

visit

us B.

to

entreat

for

The Egyptian Rite

230
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
in exile and captivity and them that are held
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
with love that is exalted above all under
life, and endue them
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

and them that are

in bitter

jo

15

20

25

30

35

on our behalf, and by the iv great luminaries, a 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
the head of
disciples, the vij holy children, and S. Stephen
deacons and first martyr, and S. George and S. Theodore and
S. Mercury and S. Basilides and S. Claudius and S. Mennas
and S. Manadelewos and S. Philotheus and S. Cyriac and all
martyrs, and holy abba Nob virgin and martyr, singular valiant
and courting the battle, and my lord the great and righteous
father abba Antony and our holy fathers the iij Macarii and our
father abba Besoi and our father abba John Kama and our
father abba Pachomius and our father abba Barsumas and our
father abba Smoda 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
their blessing
and good, and the angel of this blessed day
and the grace of their help be with us world without end
O peaceful king of peace Jesus Christ, thy peace give us and
:

-holy B.

The Liturgy of

the

231

Abyssinian Jacobites

confirm unto us thy peace and forgive us our sins and

worthy that we may go out and come in in peace.

make us

(THE THANKSGIVING CONTINUED)

a
priest shall say

The

And

and

for these

bosom of the

the

them

for

tious unto them, thou

who

all,

rest their soul

sentest thy

and be propi-

Son from heaven

into

virgin
The deacon shall say

Ye

that
The

He was

sit,

stand up

womb, WAS MADE FLESH and

HOLY GHOST. Unto thee, before whom

was
STAND

his birth

carried in the

revealed OF THE

io

priest shall say

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
The

wings THEY COVER THEIR FACE, WITH

COVER THEIR FEET, AND WITH TWO
THEY
wings

WITH TWO of

TWO

of their

to the east

priest shall say

their

wings THEY FLY from end

to

20

ends of the world

The deacon shall say

Give we heed
The

priest shall say

with
Continually therefore as they all hallow thee and praise,
all them that hallow thee and praise thee, receive our hallowing

25

which we utter unto thee: HOLY HOLY HOLY LORD OF

SABAOTH the heavens and THE EARTH are wholly FULL of
THE HOLINESS OF thy GLORY

also

The deacon shall say

30

Answer ye
The people shall say

HOLY HOLY HOLY LORD OF SABAOTH

THE EARTH are wholly FULL of THE
HOLINESS OF thy GLORY

the heavens and

in

a loud tone D.

35

The Egyptian Rite

232
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

THY GLORY in our Lord and our God and our Saviour
Jesus Christ thine holy Son. He came and was born of the
virgin, that he might fulfil thy will and make a people for thee.
OF

the censing.
He stretched out his hands to the passion,
who was
suffering to save the sufferers that trust in thee
delivered of his own will to the passion that he might ABOLISH
DEATH and burst the bond of Satan and trample on

Here

10

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

We

<5

it

believe that this

the people shall say

is

true

we

believe

the priest shall say

in his hands holy and blessed that were without

he
spot
looked up TO HEAVEN toward thee his Father benediction, HE
GAVE THANKS benediction, HE BLESSED benediction, AND BRAKE AND
GAVE IT TO HIS DISCIPLES he shall break it AND SAID UNTO THEM
:

20

TAKE, EAT
pointing

THIS bread he shall bow himself is MY BODY

broken FOR YOU for forgiveness of sin

pointing

WHICH

is

The people shall say

Amen amen amen

we

believe and confess

our Lord and our God.

25

The

AND LIKEWISE

This

is

true

we praise
we believe

thee,

priest shall say

ALSO THE CUP, GIVING THANKS benediction,

he blessed it benediction, and hallowed it AND GAVE IT TO his
disciples AND SAID UNTO THEM Take, DRINK pointing THIS CUP
MY BLOOD pointing IT IS he shall shake it, WHICH IS SHED for yOU
FOR THE remission OF SIN
he shall bless

30

The people shall say

Amen
The
35

And

as often as YE

DO

amen

amen

priest shall say

this

MAKE YE MEMORIAL

of ME

The people shall say

We

SHOW

thy DEATH, LORD, and thine holy resurrection

we

The Liturgy of

the

we praise thee and confess thee

confess thee, o Lord our God.
and
thee
supplicate

believe thine ascension

233

Abyssinian Jacobites

we

(THE INVOCATION)
The

priest shall say

Now

also, Lord, remembering his death and his resurrection,

confess thee and offer unto thee this bread pointing and this
and thereby thou hast made us
cup, giving thanks unto thee

we

service. We pray
and beseech thee that thou wouldest send the Holy
Ghost and power upon this bread pointing, and over this cup

meet

to stand before thee

and do thee priestly

thee, Lord,

10

pointing

The people shall say

Amen

Lord have mercy upon us, Lord have mercy upon

Lord be propitious unto us
The

us,

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 vouchgood communion of the Holy Ghost

2o

safe unto us the

The people shall say

As

it

was,

is

and

unto generations of generations

world without end

shall be

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
this presphora that we may live in thee for ever world with

30

out end
The people shall say

Amen
The

grant us

priest shall say

BLESSED BE THE NAME OF THE LORD and BLESSED BE HE

35

The Egyptian Rite

234
THAT COMETH

THE NAME OF THE LORD and

IN

of his glory be blessed. So be

Send the grace of the
The people shall say

<THE

LORD

it

so be

let

the

name

it

Holy Ghost upon us

A in like

manner*.

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
The
15

spirit

priest shall say the prayer

of the Fraction

we beseech the almighty Lord the Father of the

our
Saviour Jesus Christ to grant us to take with
Lord and
not
this
of
holy mystery, to grant us confirmation and
blessing

And

again

condemn any of us but to make meet all that partake of the

of Christ
reception of the holy mystery of the body and blood
the almighty Lord our God

to

20

The deacon shall say

Pray ye
The people shall say
IN HEAVEN, HALLOWED BE THY
WILL BE DONE IN EARTH AS
THY
KINGDOM
THY
COME,
NAME,
GIVE US THIS DAY OUR DAILY BREAD AND
IT IS IN HEAVEN
FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT
TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION
FOR THINE
BUT DELIVER US AND RESCUE US FROM ALL EVIL
IS THE KINGDOM, THE POWER AND THE GLORY FOR EVER AND
EVER b

OUR FATHER WHICH ART

25

30

The

priest shall say

almighty, grant us effectual reception of this holy

condemn none of us but bless every one in Christ
and
mystery

Lord

Send B.

- The priest

Amen

C.

+AmenB.

+ our God B.

The Liturgy of
through

whom

the

to thee with

glory and dominion

end. Amen

235

him and with the Holy Ghost be

ever and world without

now and

both
The

Abyssinian Jacobites

people* shall say

The hosts of the angels of the Saviour of the world stand

before the Saviour of the world and encompass the Saviour

of the world, even the body and blood of the Saviour of the
And let us come before the face of the Saviour of

world.

In the faith of him give

the world.

we thanks

to Christ. b
10

(THE INCLINATION)
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
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
stablish them WITH THE STRENGTH OF thy
their PRAYER
RIGHT HAND, protect and succour them from evil affliction
be a guardian both to our body and to our soul and INCREASE
to them, both men and women, thy FAITH and the fear of thy

15

name through

thine only

Son world without

20

end.

The deacon shall say

Worship

the

Lord with

fear

25

The people shall say

Before thee, Lord,

The

we worship and

thee

we

glorify

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
Son our Lord and our God and our Saviour Jesus Christ
which thou spakest unto our father Peter THOU ART A ROCK
a

E.
assistant priest C
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,
The priest shall
io io io, even the body and blood of the Saviour of the world.
Let
us
come
before the face of the Saviour of the world, io io io in the
say
faith of him the apostles followed his steps.
b

30

The Egyptian Rite

236

AND UPON THIS ROCK I WILL BUILD MINE holy CHURCH AND
THE GATES OF HELL SHALL NOT PREVAIL AGAINST IT AND
UNTO THEE I WILL GIVE THE KEYS OF THE KINGDOM WHAT
THOU HAST BOUND ON EARTH SHALL BE BOUND IN HEAVEN
AND WHAT THOU HAST LOOSED ON EARTH SHALL BE LOOSED
IN HEAVEN
let all thy servants and thine handmaids according
to their several names be loosed and absolved, whether they
:

have wrought wittingly or unwittingly keep them, Lord, and

defend them, thy servants and thine handmaids, my fathers and
my brethren, and moreover loose my humility, me thy sinful and
guilty servant and let them be loosed and set free out of the
mouth of the Holy Ghost and out of the mouth of me also thy
sinful and guilty servant.
O merciful and lover of man, Lord
our God, that takest away the sin of the world, receive the
penitence of these thy servants and thine handmaids and make
to arise upon them the light of everlasting life, and forgive
them, Lord, their sins for thou art good and a lover of man.
O Lord our God longsuffering and plenteous in mercy and
righteous, forgive me and all thy servants and thine handmaids
and deliver them from all transgression and curse if we have
transgressed against thee, Lord, whether in our word or in
our deed or in our thought, pardon and forgive, be propitious
and remit, for thou art good and a lover of man. O Lord,
loose them
forgive me and all thy people
:

10

15

20

25

and

then the priest shall turn towards the people and sign three times
and shall make mention of them that are ivith him &

Remember, Lord, all archpopes popes bishops presbyters

and deacons and subdeacons, anagnosts and singers, men and
women, adults and children and all Christian people confirm
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:
35

subdue his adversaries and his enemies under his feet shortly
Remember Lord and loose all them that are asleep and
resting in the right faith and lay their souls in the bosom of
Abraham Isaac and Jacob
*

+ and

shall say B.

The Liturgy of

the Abyssinian Jacobites

237

And us also deliver from every transgression and curse and

from all apostasy and frpm 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 a 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.

10

Amen.
(THE MANUAL ACTS)
The deacon shall say

Give we heed
The

15

priest shall say

Holiness to the holies

The

One

is

assistant* shall say

the holy Father, one is the holy Son,

one is the c holy Spirit

And

20

the priest shall take the asbadikon

The

priest shall say

The Lord be

with you

all

The people shall say

With
The

thy spirit

25

priest sliall say

Lord, have mercy upon

us,

Christ

with a loud voice three times, in a loiv tone three times, five each,
people also shall say likewise.

And

the priest shall take the

finger in the blood

and again

and

inside

and

the

body in his hand and shall dip the tip of his

make the sign once on the large portion d

30

shall

and

the third time

on the small portion

The deacon shall say

Prayer

Ye

that are in penitence

*
c

-work A B.
holy A.

bow down your head

b
people C D E.
d

+ outside

T).

35

The Egyptian Rite

238

The

priest shall say

Prayer

HAVE MERCY
UPON them AFTER THY GREAT GOODNESS AND ACCORDING TO
THE MULTITUDE OF THY MERCY BLOT OUT their transgression
redeem in peace their souls.
guard them and keep them
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
with him and with the Holy Ghost be glory and dominion both
now and ever and world without end. Amen.

Upon them

that are in penitence, thy people,

10

<THE

CONSIGNATION AND THE

COMMUNION)

The deacon shall say

Stand up

for prayer

The people shall say

Lord have mercy upon us

The

priest shall say

Peace be

to

you

all

The people shall say

With thy

20

spirit

The priest that consecrated shall say

This is the body holy true of our Lord and our God and our
Saviour Jesus Christ which is given for life and for salvation
and for remission of sin unto them that partake of it in faith.
25

Amen
The people shall say

Amen
(

The priest shall say}

the blood precious true of our Lord and our God a

which is given for life and for salvation and for
Christ
30 Jesus
remission of sin unto them that receive of it in faith. Amen.

This

body and blood of Emmanuel our very God.

I believe,
I believe and confess unto the
last breath that this is the body and blood of our Lord and
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
For

this is the

Amen.
35

is

believe,

"

+ and our Saviour C

D E.

The Liturgy of

the

Abyssinian Jacobites

239

with his godhead without mixture or confusion, without division

or alteration
and he verily confessed with a good testimony
in the days of Pontius Pilate and he gave it up for our sake
:

tree of his cross of his own sole will for the life of us
Amen. I believe, I believe, I believe and confess that his
godhead was not divided from his manhood, not for an hour

on the
all.

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
I

partake of

it

believe that this

in
is

faith.

true.

a I
I
Amen.
believe,
believe,
Amen. This is he to whom are

10

honour and glory and adoration, to the holy Trinity

the Father and the Son and the Holy Ghost coequal at all
b
times both now and ever and world without end
fitting all

The

s prayer
priest"

Lord c Lord, it in no wise beseemeth thee to COME UNDER

ROOF of MY polluted house, for I have provoked thee and
stirred thee to anger and HAVE DONE EVIL IN THY SIGHT and
have polluted my soul and my body and I have no good deed
But for the sake of thy being made and thy becoming
at all.
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
and when I have received thine holy
guilt and curse and sin
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

15

the

20

25

Prayer: the priest that hath consecrated shall say

30

Behold thy Son, the oblation that is wellpleasing unto thee,

and through this pardon me, because for my sake thy Son
Behold the pure blood that was poured out for my sake
died.
d
d
upon Golgotha and let it cry aloud in my stead receive my
:

petition for the sake of

it.

By

received the spear and the nails

a

believe,

baqaranyo

believe B.

my sin thy beloved 35

suffered that he might

reason of
:

he

+AmenB.

v Kpaviov Matt, xxvii 33) C.

-LordB.

The Egyptian Rite

240

After that I was saved, Satan

be wellpleasing unto thee.
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

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
crafty

of us
10

And

all

holy

Mary

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

and

he shall lay

on the blood,

it

While he
15

O my

Lord Jesus

upon me

rather

let

20

for

us
that

make mention

Precious

it

and

for

The priest shall say as he goeth out

Those

all

bid

us

of them in

then they shall sing

is

say

not this thy mystery bring guilt

be for the purifying of my soul and body

Christ, let

the eucharist, and in the love

of Christ praise ye and sing

*5

Amen]

sign of the cross of the body.

the praise of the

psalm
{unto the end thereof}

whom

Lord, and

called,

christians

And

for ever.

receiveth the host he shall

The deacon shall say after the priest

and the deacon have received

Pray ye

God

to ivit the

hast sanctified

thou

hast

whom

thou

make partakers

in thy calling and keep them

in thy strength and confirm

them
them

in

thy love

from

eternal

kingdom

whom

and

keep

in

thine

evil

Christ

in

thee with
through
him and with the Holy Ghost
be glory and dominion both
now and ever and world with
to

out end.
Then he shall administer saying*, in
every anaphora of the apostles

The bread

of

C E the preposition (dibd] has fallen out in A B.

In the anaphora of our Lord The body of Jesus Christ, which
Ghost, to hallow soul and spirit.

life

which

is

of the

Holy

Litiirgy of the Abyssinian Jacobites

241

came down from heaven, the

a
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

HOLY HOLY HOLY

me that I

able, grant

the

Trinity unspeak
receive unto life

body and blood without con- 10

demnation.

Grant

me

that

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 15
CALLING UPON thee, FATHER, and call
ing upon THY KINGDOM
HALLOWED,
for
Lord, BE THY NAME with us
:

mighty art thou, praised and glorious,

and THINE is THE GLORY world with- 20
out end

and

after this prayer he that hath

received shall eat

And

while he receiveth the blood he

shall say this

FlLL

my

2^

MY MOUTH WITH THY

PRAISE,
soul with

heart with joy and my

who have received the divine

gladness

mystery that was with it in com

munion. The Holy Ghost came down 30
upon it when the Lord s priest did
consecrate in the great mystery

The deacon shall say while he adminis

ter eth

This

is

(the chalice)

the cup of

life

came down from heaven

is

Amen
"And

in the

anaphora of the

elders
all.

that 35
this

the blood of Christ

The people that

which he took of the lady of us

The holy body

of

receive shall

say

and amen

Emmanuel our very God

The Egyptian Rite

242

And while they

receive the

water they

shall say this

Glory be to the Lord

5

Amen
The deacon shall say

10

who

hath

given us the body and blood of our

Lord Jesus Christ, world without end.

and amen

after the people

so be

it,

so be

it.

have received

Lord eternal, light of life, thou hast given, Lord, unto thy
servants strength and protection, during the days and nights
now is
past keeping all in peace bless them on the day that
:

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 a and ever and world
without end.

Amen.
(THANKSGIVING)

15

The deacon shall say

Let us give thanks unto the Lord, after taking of his holy
thing
20

That what we have received may be to us medicine for the

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.
:

[The priest shall say

25

WILL MAGNIFY THEE, O GOD MY KING, AND

THY NAME FOR EVER AND EVER
I

WILL PRAISE

The people shall say

OUR FATHER WHICH ART

30

IN HEAVEN, LEAD us NOT INTO

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,

TEMPTATION]
a

and ever A.

LEAD us NOT INTO

The Liturgy of

the

The

Abyssinian Jacobites

243

priest 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 sav

OUR FATHER WHICH ART

HEAVEN, LEAD us NOT, Lord,

INTO TEMPTATION
IN

The pi test
Pilot

(and

And

again

we beseech

shall say

of the soul
the rest}

thee,

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

not be unto guilt nor unto judgement but unto renewing

of soul and body and spirit through thine only Son through
it

whom

15

him and with the Holy Ghost be glory and

dominion both now and ever and world without end. Amen.
to thee with

(THE INCLINATION)
Imposition of the

Lord

eternal,

light

of

life

unquenchable,

servants and thine handmaids and

of thy

which

hand

sow

look upon

thy

20

in their heart the fear

name and give them in blessing to bear fruit unto that

own name hath been given unto them, even thy

in thine

body and thy blood. And let thine hand be upon them that
have bowed down their heads before thee, thy people, men and
women, adults and children, virgins and monks, widows and
orphans. And us also here protect and succour and strengthen
with a the a strength of thine archangels from every evil work

25

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
a
C D E thy A B.
:

35

The Egyptian Rite

244
and

then the priest shall bless saying

MAKE HIS FACE TO SHINE UPON THEE

AND GIVE THEE PEACE
THEE
UNTO
AND BE GRACIOUS

THE LORD

and
5

10

BLESS AND

then the priest shall say while he blesseth three times with the sign of the cross

GOVERN THEM AND LIFT THEM UP and keep them FOR EVER
and keep thine holy CHURCH for ever WHICH thou hast PUR
CHASED and ransomed WITH THE PRECIOUS BLOOD OF thine
thou hast made to be
only Son our Lord Jesus CHRIST, which
and
for
a congregation, for kings
princes, for a pure generation
and

for

an holy people
The deacon shall say

DEPART
The

IN

The Lord be

with you

all

The people shall say

.
j

With thy

spirit.

Amen

THE BLESSING OF PEACE.

Remission be unto us who have received thy body and thy
Suffer us through the Spirit TO TREAD UPON ALL THE
blood.
POWER OF THE ENEMY. The blessing of thine holy hand which is

THE LORD

20

PEACE

priest shall say

GIVE

us, his servants,

hope for. From every evil work

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
Unto thee, Lord, do we give thanks, after
of Jesus Christ.
the
of
grace that is from the Holy Ghost.
taking

full

of mercy, even that

we

all

turn us away, in every good

25

The keddase of the Apostles is finished

Their blessing be with their beloved our king John
and our queen Sabla Wangel
for ever and ever

Amen

Ill

THE PERSIAN RITE

THE PERSIAN RITE

III.

Pp. 247-305.

THE LITURGY OF THE NESTORIANS.

Trans

lated from Litiirgia sanctorum afiostolorum Adaei et

Marts cut accedunt duae aliae
necnon ordo baptismi
.

Urmiae

typis missionis archiepiscopi Cantuariensis 1890,

being the

first

53.

The

(pp.

247-52

part of the book called Takhsa, pp. 1-31,

of the preparation of the oblation

office
:

from a MS. of the

district of Jilu, since

printed in the second part of the Takhsa, Urmiae 1892),

the litany after the Gospel (pp. 262-66), the diptychs
(pp. 275-81) and the proper of the Ascension through

have been translated by the

Maclean from documents obtained

out

Very Rev. A. J.
Kurdistan, and
a few additions explanatory or substantial, marked
by square brackets, have been made from his observa
tion

in

of practice.
In the diptychs, the passages in
are from a second MS. containing the

brackets

diptychs of a see in the province of

ubha.

THE LITURGY OF THE NESTORIANS

INCLUDING

THE ANAPHORA OF

SS.

ADDAI AND MART

The order of the preparation of the oblation

(THE MAKING OF THE LOAVES)

OUR FATHER
The

priest

prays

Vouchsafe us, o our Lord and our God, to go on in profitable works which
are wellpleasing to thy majesty, that our DELIGHT may BE IN THY LAW and we
may MEDITATE THEREIN DAY AND NIGHT, Lord of all, Father and Son and Holy

Ghost, for ever

Psalms i-xxx
like the foregoing}. 10
{in three huldli, before each subdivision of which is said a prayer
Meanwhile he brings fine flour and olive oil and warm water and mixes them

together

and pours

leaven* into them.

He

He

says the three huldli until the dough

the

dough

in the middle,

and

covers

it

on

the east,

puts in salt according to his discretion.

When it is made he stamps
made.

is

on the west, on

the north

and on

the south

carefully until the time of preparing (the loaves}.

15

The order of preparing

When he prepares, he first takes the portion for the

caprdna from the top
middle of the dough
of the dough, then the leaven, and then he takes from the
the portion of the malca {i.e. the priesfs loaf} and makes in it a square cavity,
in which he puts

little

olive oil kept

{for

the

purpose}

e
n
I. e. a portion of the dough from the last eucharist, kept as leaven (h mlra),
not to be confused with the holy leaven (malca).

20

The Persian Rite

248
He

goes

and brings the malca, saying Ps. cxlv 1-7 a: then he opens
and with two fingers takes some of the malca saying

the

vessel

This dough is signed and hallowed with the old and holy leaven of our Lord
to us by our holy fathers mar
Jesus Christ which was given and handed down
made disciples of this eastern
5 Addai and mar Mari and mar Tuma the apostles, who
in the name of the Father and of the Son and of the Holy Ghost
region

he signs the dough in the

form of a

cross

and

then takes the malca

and

He also takes in two fingers

the oil in the priesfs loaf in like manner.
the malca saying
10

This broken portion is signed and hallowed with this holy leaven
of the Father and of the Son and of the Holy Ghost.

signs

some of

in the

name

He

the malca and goes and carries

puts on the cover of the vessel containing
then he says
it to its place, i.e. to the altar, saying Ps. xxiv 1-6 :

Our king is with us and our God is with us and our HELPER is THE GOD OF
HAPPY ARE THE PEOPLE THAT ARE IN SUCH A CASE repeat YEA BLESSED
ARE THE PEOPLE WHO HAVE THE LORD FOR THEIR GOD
he proceeds to Ps. xxiv 7 and 10 and hangs the vessel in its place.
:

JACOB.

And

he proceeds, beginning

GLORY TO GOD

IN

THE HIGHEST

OUR FATHER

20

as below, p. 252

He

When, he has finished

25

and

says Pss. Ixxxii-ci while signing

kneading.

the preparation he goes to the oven

and says

HE BROUGHT ME ALSO OUT OF THE HORRIBLE PIT, OUT OF THE MIRE AND
CLAY: AND SET MY FEET UPON THE ROCK AND ORDERED MY GOINGS
He

of fire and hangs it up and covers the fire in

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
fills

the censer with coals

the oven until

it

This earthen vessel

is

hallowed

50 and of the Holy Ghost.

HOLY God.

Glory be.

He

in the

name

of the Father and of the

Son

proceeds

HOLY God.

FROM EVERLASTING.

HOLY God

as below, p. 255
*the priesfs loaf* in his hand saying
puts his hand into the oven and takes
b came down to be
b
and bowed his head before
of
baptized
king
kings
John to be baptized of him

He
3c

The

he arranges the priesfs loaf on the east side of the oven and another on the
FROM THE EAST AND FROM THE WEST then another on the north and

west saying

another on the south saying

*

malca

FROM THE NORTH AND FROM THE

b

malca d e malci

south,

and another

the Nestorians

The Liturgy of

249

on the right hand and another on

two robbers were crucified with the one
from his robbery but
heavenly treasure he on his rignt hand would not cease
b
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
on

the right ofthepriesfs loaf

"Titus

saying
the left a

Dumachus on

the left saying

When he has done arranging them he says

Like the smoke of the goodly incense and the savour of the sweet censer
of thy servants
receive, o Christ our Saviour, the request and prayer
three times.

He

takes a

little

incense

and pours

Halleluiah halleluiah

it

IO

into the oven

which he covers saying

glory be to thee, o Lord

three times.

(THE PROTHESIS)
They proceed
Glorious art thou, o our Lord, and it is meet we should glorify thee day by
*
Glory to Christ and confession to him who
day world without end. Amen.

opened our mouth and granted us to sing halleluiahs and praises to him three
the third time say to
times : the second time say to sing to him with praises
* Let us
20
glorify the Father and the Son and the Holy Ghost for
glorify him.
:

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
ever

grace, o thou who art a merciful Lord to us mortals, and have mercy upon us.
thou IN WHOSE SIGHT SHALL NO MAN LIVING BE JUSTIFIED, thou, O my Lord,

Thou

didst turn us back from all error.

world without end.

art

God and

for thee glory is

meet

Amen
They proceed
Peace be with us

Prayer of

the

Ldchumara

30

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

For

all

Holy Ghost,

for ever

They say

Thee, Lord of

all,

we

confess

the

Ldchumara

thee, Jesus Christ,

35

we

glorify

for thou art

the quickener of our bodies and thou art the saviour of our souls
I

WILL WASH MY HANDS

IN

INNOCENCY,

O LORD, AND SO WILL

GO TO

THINE ALTAR
Thee, Lord of all, etc
Glory be to the Father and to the Son and to the Holy Ghost
a
b

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.

40

The Persian Rite

250
From

Amen

everlasting to everlasting world without end.

Thee, Lord of

all, etc

Prayer
Lord, art in truth the quickener of our bodies and thou art the
5 good saviour of our souls and the constant preserver of our lives
thee, o my
Lord, we are bound to confess and adore and glorify at every season, Lord
of all, Father and Son and Holy Ghost, for ever.

my

Thou, o

up your voice and glorify the

Lift

living

God,

all

ye people

HOLY God, HOLY

mighty, HOLY immortal, have mercy upon us

Glory be to the Father and to the Son and to the Holy Ghost

10

HOLY God, HOLY mighty, HOLY immortal, have mercy upon us

From everlasting to everlasting world without end. Amen
HOLY God, HOLY mighty, HOLY immortal, have mercy upon us.

who dwellest in the saints and whose

and pity and have mercy upon us, as thou art
Father and Son and Holy Ghost, for ever

holy glorious mighty and immortal,

appeased: turn, o

15 will is

wont, at

all

times,

my Lord,

Lord of

all,

all as

on p. 255 below

They proceed

Bow down

your heads

20

With our

may we

souls in

for the imposition of

hands and receive the blessing

Prayer
accord with the one perfect

faith of

thy glorious Trinity,

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
all in

Anthem

25

THOU ART A

PRIEST FOR EVER

O HIGHPRIEST OF OUR CONFESSION and our absolver, o Christ, who wast for us
an acceptable and spotless sacrifice, we ask of thee forgiveness of our trespasses
when the judgementseat is set for thou art persuaded by thy sufferings in our
:

30 nature

in

STAND

Ye

it

thou didst suffer and wast tempted for our salvation

IN

AWE AND

SIN NOT

and sons of

his mystery, stand ye in awe of mixing

with heathen and apostates that your faith be not made void and the baptism
which ye received, by customs ye would learn from them destructive of body
35 and soul

disciples of Christ

HE HEALETH THOSE THAT ARE BROKEN IN HEART

Our Lord gave the medicine of repentance to the sealed
the priests of the church
of wickedness come and

let

him

whom

physicians

who

are

Satan hath stricken with the wounds

show his sores to the disciples of the wise physician

40 and they will heal him with spiritual medicine
Glory be to the Father and to the Son and to the Holy Ghost
By the prayer of the blessed one may peace reign in creation, by the request
of the virgin

may

the children of the church be preserved. *

the

power

which came down from on high and hallowed and so adorned her

to his

May

the Nestorians

The Liturgy of

251

honour, that she bare the true Light, the hope and life of [all] creatures, be
with us and amongst us all the days of our life. May it heal the sick and infirm
and those who are cast into temptations may it bring back in safety to their homes
them that are afar off that they be not hurt by the evil one. * May those who
:

by sea be rescued from the billows and those who journey on dry land
may those who have been carried captive be
loosed from their bonds may thy compassion comfort the sorrows of those who

travel

be delivered from barbarians

any are tormented by the evil one, may thy great

who walk in sin and forgive their
10
trespasses. May thy godhead be appeased by them that have brought offerings
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
are taken by force

if

strength rebuke him and pardon those

*
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

The

divisions

AND
Amid

and orders of the

LET ALL THE PEOPLE SAY

the multitudes

and so on as many
while he

Then he

is

who

verses

taking the

takes a

little

This earthen vessel

AMEN AND AMEN

wrapped in light etc

[from the motwa of the Wednesday night office] as he
loaves out of the oven and putting them on the paten.

fire

is

AMEN

end.

etc

are

from
a

name

spiritual ones

the oven

little

it

in the censer

and

takes
25

incense saying

loosed and let

of the Father and of the

and puts

will

Son and

it

return to

of the

its

former nature

in the

Holy Ghost

form of a cross.
down from the oven with the paten in his right hand and
He 30
the censer in his left and takes them in to the altar saying Ps. xcvi 1-8.
puts the paten in the recess on right of the altar and hangs the censer in
he scatters the incense within, not in the

And

then he goes

its

Then he goes out of

place.

the altar to the place

First he brings a flagon of choice wine

and pours wine into

and from

chalice} in his left

east to west

and

of the deacon

holds

it

to

mix the chalice.

hand and the

[in his right

the chalice in the

form of a

cross from.
35

north to south saying

The precious blood of our Saviour is poured into this chalice

of the Father and of the Son and of the Holy Ghost, for ever

in the

name

jar of water and pours it into the chalice in the same way
with the sign of the cross saying
40
Water is mixed with wine and wine with water, and let them both be one
in the name of the Father and of the Son and of the Holy Ghost, for ever

Then he

takes a

He- takes

the

flagon of wine and pours

it

into the chalice saying

ONE OF THE SOLDIERS WITH A SPEAR PIERCED THE

SIDE of OUr Lord

AND

The Persian Rite

252

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.

The order

Kuddasha

of the

of the Apostles

composed by Mar Addai and Mar Mari the blessed apostles

<ENARXIS>

First the priest begins

NAME OF THE FATHER AND OF THE SON AND OF

THE HOLY GHOST, forever.
GLORY TO GOD IN THE HIGHEST repeat three times AND ON
EARTH PEACE AND A GOOD HOPE TO MAN at all times for ever.
IN THE

ID

Amen
15

[OUR FATHER WHICH ART IN HEAVEN, HALLOWED BE THY

NAME THY KINGDOM COME
HOLY HOLY HOLY art thou, OUR FATHER WHICH ART IN
HEAVEN: heaven and EARTH are FULL of the greatness
of THY GLORY.
Watchers and men cry to thee HOLY
HOLY HOLY

20

art thouj

OUR FATHER WHICH ART

IN HEAVEN, HALLOWED BE THY

NAME, THY KINGDOM COME,, THY WILL BE DONE IN EARTH
GIVE US THIS DAY THE BREAD OF
AS IT IS IN HEAVEN
OUR NECESSITY AND FORGIVE US OUR TRESPASSES AS
WE HAVE 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
I

25

[Glory be to the Father and to the Son and to the Holy

Ghost
30

FROM EVERLASTING TO EVERLASTING world without end. AMEN

OUR FATHER WHICH ART IN HEAVEN, HALLOWED BE THY
NAME THY KINGDOM COME
HOLY HOLY HOLY art thou, OUR FATHER WHICH ART IN
HEAVEN heaven and EARTH are FULL of the greatness
THY GLORY. Watchers and men cry to thee HOLY
HOLY HOLY art thou].
:

35

of

The Liturgy of
TV?*?

253

deacon

Peace be with us

Let us pray.
Prayer

the Nestorians

marmitha: for Sundays and feasts of our Lord*

before the

Strengthen, o Lord our God, our weakness in thy compassion

that we may administer the holy mysteries which were given for
the renewal and salvation of our nature by the
beloved Son, Lord of all, Father and Son and

mercy of thy
Holy Ghost,

for ever
They begin the marmitha^

{Ps. XCVi

LORD

SING UNTO THE

Ps. xcvij THE LORD is KING

Ps. XCVilj O SING UNTO THE
Ps. XXXV 18-28

So WILL

under one gloria

LORD

GIVE THEE THANKS }

after each clause is said

Halleluiah.
Prayer of the Anthem of

the

Io

15

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
Ghost, for ever
They say
{

THY

the

Anthem of

Tune : Come and

SEAT, o GOD,

let

the

Sanctuary

us wonder

ENDURETH FOR EVER

The cherubin compass

with fear moving

25

the terrible seat of thy majesty and 30

their wings cover their faces for that they

a
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.
b Pss.
xv, cl, cxvii with farcings and gloria are always said now.
c 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.

The Persian Rite

254
cannot

lift

their eyes

up

Glory be
the

15

fire

art thou glorified and dwellest among

up but to enlighten them. Great, o

The cherubin compass

TO

and behold the

of thy godhead.
men, not to burn
them
my Lord, is thy
mercy and thy grace which thou hast showed to our race.
Glory be to thee
THE LORD S SEAT is IN HEAVEN

Thus

etc

Father and to the Son and to

to the

Holy Ghost

life and continual benefits, o our

and
take
Saviour,
refuge in faith, hiding themselves under
the wings of the cross.
Keep by thy compassion the company
of thy worshippers and complete in them the promise which
thou gavest in thy gospel to them that loved thee HE THAT
BELIEVETH IN ME inheriteth the kingdom and LIVETH for ever
and account us worthy, o my Lord, with thy saints to sing to
thee in the bridechamber of thy kingdom Glory be to thee}.

Thy

servants look for

Prayer of the Lachumara

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
and there may we confess thee and praise thee
is from heaven
:

25

without ceasing in thy crowned church which is full of all helps

and blessings for thou art lord and creator of all, Father and
:

Son and Holy Ghost,

for ever
They say

Thee, Lord of all, we confess

thee, Jesus Christ, we glorify
for thou art the quickener of our bodies and thou art the
:

saviour of our souls

30
I

WILL WASH MY HANDS IN INNOCENCY, O LORD, AND SO

WILL I GO TO THINE ALTAR

Thee, Lord of

all etc

For memorials andferias For all thine helps and graces to us past recompense
us confess and glorify thee without ceasing in thy crowned church which is
for thou art lord and creator of all, Father
full of all helps and all blessings
and Son and Holy Ghost, for ever.
*

let

The Liturgy of

the Nestorians

255

Glory be to the Father and to the Son and to the Holy

Ghost
FROM EVERLASTING TO EVERLASTING world without end. AMEN
Thee, Lord of

all

etc

The deacon

Let us pray.

Peace be with us
Prayer

Thou, O my Lord, art in truth the quickener of our bodies

and thou art the good saviour of our souls and the constant
preserver of our lives: thee, o my Lord, we are bound to
confess and adore and glorify at all times, Lord of
all, Father
and Son and Holy Ghost, for ever.

10

(MASS OF THE CATECHUMENS)

The deacon

up your voice and glorify the

Lift

living

God,

all

ye people

15

They answer

HOLY God, HOLY

HOLY immortal, have mercy upon us

be
to the Father and to the Son and to
Glory
mighty,

the

Holy Ghost

HOLY God, HOLY mighty, HOLY immortal, have mercy upon us

FROM EVERLASTING TO EVERLASTING WOrld without end.

HOLY God, HOLY

20

Amen

mighty, HOLY immortal, have mercy upon us

Prayer

before the lection

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.

25

(THE LECTIONS)
The blessing with which

Blessed

is

God

the Lord of

all

of the Lections

who maketh

us wise with his

and upon the reader and upon the hearers be

mercy outpoured at all times for ever

holy teaching
his

the priest blesses the reader

30

The Persian Rite

256

And they read the Lections

CAME TO PASS WHEN THE LORD
BEFORE HIM 2 KmgS U 1-15.
THE FORMER TREATISE HAVE I MADE
BRETHREN Acts 1-14}-

{AND

TO THE GROUND

IT

AND WITH

HIS

And

they proceed to the

Shurdya

GONE UP WITH A MERRY NOISE: AND THE LORD WITH

[GOD
THE SOUND OF THE TRUMP
Let us honour the ascension of Christ with songs of
IS

the Spirit:

10

Halleluiah halleluiah, yea halleluiah

SING PRAISES, SING PRAISES UNTO OUR GOD O SING PRAISES,

SING PRAISES UNTO OUR KING
Let us honour the ascension of Christ etc
FOR GOD IS THE KING OF ALL THE EARTH SING YE PRAISES

15

WITH UNDERSTANDING
Let us honour the ascension of Christ

etc

GOD REIGNETH OVER THE HEATHEN

Let us honour the ascension of Christ
HIS HOLY SEAT

etc

GOD SITTETH UPON

20

25

Let us honour the ascension of Christ etc

to the Father and to the Son and to the Holy Ghost
be
Glory
Let us honour the ascension of Christ etc
FROM EVERLASTING TO EVERLASTING world without end. AMEN
Let us honour the ascension of Christ etc

LET ALL THE PEOPLE SAY AMEN AND AMEN

Let us honour the ascension of Christ etc
GOD IS GONE UP WITH A MERRY NOISE AND THE LORD WITH
THE SOUND OF THE TRUMPJ.
I

Prayer

before the

30
Enlighten for us, o our Lord
and
thoughts to give heed to

Apostle*

and our God, the motions of our

understand the pleasant sound

divine commandments: give us in thy

from them the profit love and hope
derive
to
mercies
grace and
On memorials and in the fast, Sundays in the fast excepted Do thou, o wise

of thy lifegiving and

the

treasure-

great
governor which marvellously carest for thine household,
turn thee, we
house which pourest forth all helps and blessings in thy mercy,
us
as thou art wont at all
have
and
upon
mercy
o
our
beseech thee,
Lord, pity
Son and Holy Ghost, for ever.
times, Lord of all, Father and

The Liturgy of
and salvation which

meet

is

the

Nestorians

for soul

and body and

thee continual praise without ceasing at

all

Father and Son and Holy Ghost, for ever.

And

when

answers

his holy teaching and make thee as a beautiful

hearken unto thee

make thee wise by

mirror to those

When

who

the priest

goes doivn from the bema and reaches the door of the
the deacon both incline and the deacon says

and

altar he

all

go doivn

to the

10

Peace be with us

Let us pray.
They

Amen

my Lord

the priest

times,

to sing to

Lord of all,

the deacon ivho reads the Apostle says

Bless, o

Christ

257

nave and sing the Turgdma before the Apostle

been invited by the great purpose to the living

marriagefeast of the banquet of the king of those in heaven
and those in earth
Behold the fire of the gospel and cleanse away all worldly
thoughts from your minds with the divine furnace
ye that have

The Lord hath opened the treasure of benefits before them that
made request to him and hath said Come receive the
deed of remission of your trespasses, o ye sinners
Purify your heart and be converted like children and become
inheritors of the kingdom on high and members of the

20

household

Lo
It

is preached unto you by spiritual voices and

openeth for you the road to earthly blessings
is meet that ye turn from the laws of children to the law
of truth like Paul the son of the Hebrews

the gospel

Armed was he when

and

called

him

to

the

Lord saw him zealous

be zealous

among

in

Israel

the people

of the

Christians

See, lo he

25

was blinded

commands of the law and

commands of Jesus

to the

his eyes

were opened by the

drove from his soul all false thoughts and was made an
apostle and preached his power among the Greeks
is fitting that we listen to his glorious and true words which
he preacheth now in the epistle to {Timothy

He
It

The Apostle

{THIS CHARGE

COMMIT UNTO THEE

S

HOLINESS WITH

35

The Persian Rite

258

THESE THINGS I WRITE UNTO THEE

RECEIVED UP IN GLORY I Tim. I iS U 15, Hi 14-16}
SOBRIETY.

\They say

Glory be to the Lord of Paul].

And

the priest prays quietly

Thee, o BRIGHTNESS OF THE GLORY of thy Father and EX

PRESS IMAGE OF the person of him that begat thee, who wast
revealed in the body of our manhood and didst enlighten the
10

darkness of our knowledge by the light of thy gospel, we

confess and worship and glorify at all times, Lord of all, Father

and Son and Holy Ghost,

When

Glory be

make ready

Amen
the Gospel {he says)

the eternal mercy which sent thee unto us,

LIGHT OF THE WORLD and the life of all, for ever.

to

o Christ THE
15

for ever.

the priest goes to

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 com20

mandments

at all times,

Ghost, for ever.

Lord of
Of

25

all,

Father and Son and Holy

Amen
the censer

O my Lord, may the sweet SAVOUR that was wafted forth

from thee when Mary THE SINNER poured the fragrant OINTMENT 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

LORD WHO SITTETH

IN THE HEAVENS
OVER ALL FROM THE BEGINNING LO HE DOTH SEND OUT
HIS VOICE, YEA AND THAT A MIGHTY VOICE

SING PRAISES UNTO THE

Halleluiah halleluiah, yea halleluiah

35

AND

HIS STRENGTH IS IN THE CLOUDS

ART THOU IN THY HOLY PLACES

O GoD, WONDERFUL

Halleluiah halleluiah, yea halleluiah

The Liturgy of
EVEN THE GOD OF ISRAEL
POWER UNTO HIS PEOPLE

the Nestorians

259

HE WILL GIVE STRENGTH AND

BLESSED BE

GOD

Halleluiah halleluiah, yea halleluiah}.

The deacon says in an audible

Stand we prepared
If

Be

ye who believe

voice

hear the holy Gospel

a day of the mystery he says

it is

still

Turgama
{!

to

in the

and

silent

before the Gospel

Lord, the being, the cause and the

make ready your intent to hear the divine mysteries

o The eternal Son the Word of the Father put on manhood
and was revealed in the world for the renewal of all and
head,

the salvation of

^ He
?

men

righteousness in doublewise and the holy

came to be baptized of John
perfected

The

Spirit led

10

all

I5

him

to fight and struggle in the quiet wilder

made him to war during his fast and he

ness and
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
o

And

after all his dispensation he came to suffering and

perfected the mystery of the salvation of our lives and

He

an hallowed death
vanquished Satan and death and rose again not
ing his resurrection
bodies of mankind
:

made

suffer- 25

true the resurrection of the

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
^ The Mount of Olives was their appointed place on the
thursday whereon the way of the highest was opened
*

30

for the ascension

73

He
An

gave a blessing lifting up his spotless hands to the xij

and to all the multitude on the day of his ascension
impalpable vehicle of fire held him and the king rode
therein in the stead of a chariot of horses
S 2

35

The Persian Rite

260

^ The

air rent before the apostles

he was ascending

him

to

and before the sun when

him in a visible

that sent

ascension
angels in all their orders cried Holy and celebrated
the king in procession as he was entering the castle
where feet tread not

The
y>

ones came down to comfort the troubled heart

voices of joy and reassurance
with
xij
The message to you of this Jesus who is now gone up thus
he shall come at the end and evening of the world

^ The

spiritual

of the

*o>

10
<*.

<3

15

highpriest entered the great dwellingplace of the holy

height to exercise his priesthood for mankind and the
distressed race

The

returned to the palace of his kingdom with the

garment which he took of us and put his enemies as
a footstool under his feet

The king

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

of bright and flaming ones stood to minister to Christ

the king without ceasing
Their head mar Gabriel was deacon to the testaments and

& Legions
9

ministereth for ever

jc

earth are held and subdued beneath his power

and are written and included in a deed of love under

Heaven and

25

his great name

incline
Luke made a collected account of the ascension
a
collected
his
with
word
hearken
to
to
ears
mind}
your
:

The

priest proceeds

30

and

And

says

they

answer

with thee and with thy spirit

He

reads the Gospel

{AND AS THEY THUS SPAKE

35

and

Peace be with you

5.

Luke xxiv

BLESSING GOD.

36-53}

and when

Glory be

he has finished they say

to Christ

our Lord.

AMEN

The Liturgy of

the Nestorians

The Anthem of

261

the Gospel

GONE UP WITH A MERRY NOISE! AND THE

(GOD
LORD WITH THE SOUND OF THE TRUMP
The firstfruits who took our nature is gone up to the heaven
of heavens on high, the onlybegotten Word of the Father
celebrated in procession with chariots of cherubin, and hath
opened a way for our race and made peace in the height and
in the depth and made them rejoice in the day of his ascension.
IS

He

hath entered into the divine holy of holies to exercise

his priesthood for our salvation and hath sat down on the seat 10
of his kingdom at the right hand of the Father who sent him,
and hath lifted us up with him and set us on his right hand,

as

it

is

written.

for this grace,

Glorify and confess him with fear and love

he is the head and substance of the holy

for

Beseech him and beg of him that he pity us

HE RODE UPON THE CHERUBIN AND DID FLY. THOU
ART GONE UP ON HIGH, THOU HAST LED CAPTIVITY CAPTIVE
church.

The

firstfruits

who

took

15

etc

Glory be to the Father and to the Son and to

the

Holy Ghost

20

In the great day of the Ascension of the heavenly king of

kings to the great height of heaven HE LIFTED UP HIS holy

HANDS AND BLESSED the company of the apostles and WAS

SEPARATED FROM the disciples and ascended in glory INTO
HEAVEN AND A CLOUD of light RECEIVED HIM AND HE WAS HID
FROM THEIR SIGHT and the disciples saw him not. AND BEHOLD
TWO angels STANDING IN WHITE APPAREL and SAYING to the
company of the apostles YE MEN, WHY STAND YE GAZING UP
INTO HEAVEN ? THIS SAME JESUS WHICH IS TAKEN UP SHALL
COME in glory in the great day of the resurrection. The disciples 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
AND IN JERUSALEM and preached and ANNOUNCED THE GOSPEL
and MADE DISCIPLES and BAPTIZED IN THE NAME OF JESUS.
To him be glory}.

25

30

35

The Persian Rite

262

(MASS OF THE FAITHFUL)

<THE

The deacon says

the

cdrusutha

Let us all stand up as is right

with joy and rejoicing (on

sorrow and
care): let us beseech and
Say O our Lord, have
week

in

days

The people answer

O our Lord, have mercy

He

15

While

the

the priest
the deac

cdruzutha

and

proceeds

FATHER OF MERCIES AND GOD

OF ALL COMFORT, WC be-

n takes * censer and

go and
ihe priest

This paten is blessed, like the paten

of the blessed apostles in the upper .
room, o creator of sweet herbs and

At this time also the mddpra which

has hitherto being lying on the altar is
put on ^

And he

and goes and

according to his discre-

takes the paten

places hosts on

and places

it

the

paten in the treasury,

until the cdruzutha

The people answer

is finished

after each clause

O our Lord, have mercy upon us

our Saviour who carest for us and suppliest
beseech thee

20

being said,

censes the paten [saying

tion

Seech thee

is

the deacon both

pleasant spices, in the name of the

Father and of the Son and of the

mercy upon US
10

PRAYERS)

all things,

we

For the peace

25

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
For a moderate climate and a seasonable year, for the fruits
and produce, and for the prosperity of all the world we
beseech thee

NN

30

a and all
For the welfare of our holy fathers
them that serve
under them we beseech thee
t For the kings who have power in this world we beseech thee
O merciful Lord who in mercy governest all, we beseech thee
tFor orthodox presbyters and deacons and all our brotherhood

in Christ

The

we beseech

thee

patriarch, the metropolitan and the bishop.

feasts of our Lord and

t Said only on Sundays, on

on memorials of

saints.

The Liturgy of

the Nestorians

263

thou that art RICH IN MERCY and overflowing with compas

sion, we beseech thee
tThou that art before all worlds, whose power abideth for
ever, we beseech thee
Thou that art by nature good and the giver of all good things,
we beseech thee
tThou 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

10

beseech thee

tThou who
REJOICE

in thine

Thou THAT by

nature HAST IMMORTALITY

excellent LIGHT,
t

holy {ascension} madest THE EARTH to

to BE GLAD, WC beseech thee

AND THE HEAVENS

we beseech

AND DWELLEST

IN

THE

thee

15

SAVIOUR OF ALL MEN and SPECIALLY OF THEM THAT BELIEVE

we beseech thee
o Christ our Lord, in thy grace, increase in us thy
peace and tranquillity and have mercy upon us
in thee,

Save us

all,

And

20

another

The deacon

Let us pray.

Peace be with us

Let us pray and make request to

God

the

Lord of

all

R Amen

That he hear the voice of our prayer and receive our

petition and have mercy upon us
For the holy catholic church here and everywhere
and make request to God the Lord of all
and
of the world

That

his peace

For our fathers the bishops

tranquillity abide in

let

it

let

us pray

R Amen

unto the end

R Amen

especially for the welfare of our holy fathers

NN let us

R Amen
t

us

That they may stand at the head of all their dioceses

without blame or stain all the days of their life

And

25

Said only on Sundays, on feasts of our

Lord and on memorials

of saints.

35

The Persian Rite

264

That he may keep and

them

head of all
and serve and
MAKE READY FOR THE LORD A PEOPLE PREPARED,
ZEALOUS OF GOOD and fair WORKS

their dioceses

raise

that they

For presbyters and deacons who are

may

at the

feed

in this ministry of the

truth let us

R Amen
That with a good heart and pure thoughts they may
minister before him
10

For

all

the discreet and holy congregation children of the holy

catholic church let us

R Amen

15

That they may accomplish their good and holy course

and receive of the Lord hope and promise IN THE
LAND OF THE LIVING

For the memorial of the blessed mart Maryam the holy virgin
mother of Christ our saviour and lifegiver let us

R Amen
20

That the Holy Ghost who dwelt in her sanctify us by

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

30

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
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

35

That by their prayers and petitions the pure truth of

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

Nestor ians

the

265

For the memorial of our fathers and brethren faithful and true
who have died and departed from this world in the true
faith and orthodox confession let us

R Amen
That he loose and forgive their transgressions and
offences and account them worthy to have joy
with the just and righteous who were wellpleasing

unto his will

For

this country and them that dwell therein, for this house
and them that care for it, for this town or village and
them that dwell therein, and especially for this congregation
let

10

us

R Amen
That he remove from us in his grace the sword and
captivity and robbery and earthquakes and hail
and famine and pestilence and all evil plagues that

15

are against the body

For them that err from

snares of Satan

let

this true

faith

and are held

in the

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
let

that are grievously

sick

and

tried of evil

spirits

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
and troubled and grieved in spirit in this world let us

30

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
despitefully useth them
Pray and make request of

God

the

Lord of

all

that ye be

35

266

The Persian Rite

UNTO him A KINGDOM, HOLY PRIESTS and PEOPLE
Lord God of hosts with all your heart and

the

soul, for

and

he

pitiful,

cry to

all

your

God

the Father of compassion, merciful

that WILLETH NOT that those whom he hath
is

fashioned SHOULD PERISH BUT

and

live

before him.

And

THAT THEY SHOULD repent

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,
fulfil in us his grace and
mercy and compassion unto

that he

10

R Amen

the end
The deacon proceeds

With
15

20

25

request and beseeching we ask for the angel of peace

and mercy
R From thee, o Lord
and
our
life
we
ask
for continual peace
Night
day throughout
for thy church and life without sin
R From thee, o Lord
We ask continual LOVE, WHICH is THE BOND OF PERFECTNESS,
with the confirmation of the Holy Ghost
R From thee, o Lord
We ask forgiveness of sins and those things that help our lives
and appease thy godhead
R From thee, o Lord
We ask the mercy and compassion of the Lord continually at all
times
R From thee, o Lord
Let us commit our souls and one another s souls to the Father
and the Son and the Holy Ghost

When

the

cdruzutha

is

finished the priest says

We

beseech and ask of thee, o Lord God of hosts, perfect

with us thy grace and pour out thy gift by our hands and may
the mercy and compassion of thy godhead be for the remission
:

30 of the offences of thy

people and for the forgiveness of the sins

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.
of

all

(THE INCLINATION)
The deacons say with a loud

35

Bow down

your heads

voice

for the imposition of

the blessing

hands and receive

The Liturgy of
and

the people

bow

the Nestorians

267

heads with the deacons and the priest repeats

their

this

Imposition of hands in his heart quietly, inclining himself the while

O LORD GOD OF HOSTS repeat, 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 mere} 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
:

Do

spiritual helps to the souls of the faithful.

thou then, o

my

Lord, perfect thy grace with us and pour out by our hands thy
and may the mercy and compassion of thy godhead be
gift
:

on us and on

this

people
and he

whom

thou hast chosen to thyself

raises his voice

and

says

j-

and grant unto us, o my Lord, by thy compassion that all the
days of our life we may all alike and together be wellpleasing
to thy godhead in good works of righteousness which appease
and reconcile the glorious will of thy majesty and that we
be accounted worthy by the help of thy grace to raise to thee

20

honour and confession and worship at all times, Lord

Father and Son and Holy Ghost, for ever. Amen.

praise and

of

all,

OFFERTORY}

And

the deacons enter the altar saying

Let him that hath not received baptism depart

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

WAITED PATIENTLY FOR
T
THE JLORD

The body

of Christ and his

precious blood are Upon the

holy altar. Let US all draw

nigh to him in fear and love

and with the angels sing aloud

The
"

priest goes to

the altar

vessels

put

the mysteries

and when he ^ uts

on the

The priest fakes

his

the 3

altar, the priest takes the

paten and the deacon the

hand and the

25

the

chalice

paten in his

left

chalice in his right putting

hands

And

in the

form of a

cross

the deacon says

Let us pray. Peace be with us

35

The Persian Rite

268

HOLY HOLY HOLY

unto him

LORD GOD

THE POOR SHALL EAT AND

BE SATISFIED

The body

of Christ and his

precious blood

Glory be
to the

and

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

etc

to the

Son and

Father and

Holy

the holy altar let there

be a memorial of the virgin
Mary the mother of Christ

and resurrection receive

our hands by
grace and mercy for ever.

Amen
and

he

strikes

times

three

chalice

FROM EVERLASTING TO EVER

LET ALL THE PEOPLE SAY

AMEN AND AMEN
memorial, o our father
patron saint], is Upon the

Thy

holy altar with the just who

have overcome and the martyrs

and divine mysteries

are placed and ordered on the
the
propitiatory altar until
lifegiving

coming of our Lord the second

time from heaven

be glory

Lo

glorious

mightest

hope

that

He
altar

orders

and

the

mysteries

upon

veil.

down
the

thou

them

up

in

glory.

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.
3^

And

they

draw back

Mysteries for the

Amen.

and the priest begins the Anthem of

day and those within the altar repeat it

the veil

the

covers the mysteries carefully

with a

in

resurrection
raise

whom

to

this

the departed lay

all

thine

at all times for ever.

Amen

who have been crowned

or

30

says

our Lord and our God repeat,

these glorious and holy and

creation

in

the

time he

each

ye apostles of the Son

and lovers of the onlybegotten,

25

on

paten

and

After thy commandment, o

pray that there be peace in

\the

the

LASTING world without end

20

make

this sacrifice at

his

On

*5

us to

a memorial of his death and

burial

to the

Ghost
i

the priest says

the

The Liturgy of
The Anthem of
{

Tune
I

By

the care

WILL

And

the Mysteries

of

thy will to

MAGNIFY

THEE,

us

GOD MY KING
The

is

the priest worships

269
towards the

of the bema : first he Ivorships twice towards the east and then
to the right, then once towards the east

four

sides

And then he 5
raises himself up.
worships twice towards the east and
then once to the left and then once to the

and

habitation our Saviour

entered

the Nestoriaus

not that which

Moses

east

and behind him

once

made

of old, which the highpriest alone was commanded

to enter
but he entered into

10

heaven to exercise his priest

hood and prepare the kingdom
which passeth not away. Al
beit he deserved not to die,
he gave himself for us that
we might be made righteous
like him.
Blessed is he that
took what is ours and dwelt in
it and made it head and lord
and judge. O thou being that
dwellest on high, glory be to
thee

MORE THAN ALL THE DWEL

LINGS OF JACOB, o HOW
AMIABLE ARE THY DWEL

THOU

LINGS,

LORD

OF

HOSTS

The

habitation our Saviour

entered

etc}

Glory be
to the

to the

Son and

Father and
to the

Holy

Ghost

{The
entered

habitation our Saviour

And he says Glory be in the anthem

of the mysteries and conies down and
gives the peace to the people. And
he comes as far as the deacons,

LASTING world without end.

AMEN.

they

worship one towards another and he 35

says to them

etc}

FROM EVERLASTING TO EVER

when

God

the Lord

of all be appeased
with your ministry, adorn you with
all beauty and enrich you with all the
benefits of his gift

world without end 40

The Persian Rite

270

When

Make

the right hand of thy

o
our Lord Jesus, to
mercy,
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

Lord, this promise

which thou madest to the twelve
I

true,

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

and worship and glorify

thy great and holy name at all
fess

repeat three times

from

e.

to

of the

and

door of

the

the

altar, he ivorships

says

may we be accounted worthy to

into the holy of holies high

enter

and ex

and in purity and circumspection

and holiness to stand before thine
alted

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 if he has not opportunity for
he says

times
20

i.

HAVING OUR HEARTS SPRINKLED

AND CLEAN FROM AN EVIL CONSCIENCE

AM WITH YOU UNTO THE END

OF days.

15

he comes

sanctuary,

*.

Christ be with us

Our Lord Jesus

all

this

grace and mercy for ever.

in his

Amen
[The preceding from
hearts

is

sometimes

anthem

is

Having our

said

after

the

finished}.

(THE CREED)
The priest goes up

and
3

We

door of the altar and worships and stands

his hands and says with a loud voice

to the

stretches forth

believe in one

God

the Father almighty,

And

maker of

35

all

one Lord Jesus Christ the

things visible and invisible.
EVERY
OF
FIRSTBORN
THE
CREATURE, who was
God
of
Son
only
all worlds and not made, very God
before
Father
his
of
begotten
of very God, of one substance with his Father by whom THE
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
rose again the third
days of Pontius Pilate and was buried and
in

The Litiirgy of

the Nestorians

271

day according to the scriptures and ascended into heaven and

down on the right hand of his Father and shall come again
to judge the dead and the
And in one Holy Ghost, THE
quick.
SPIRIT OF TRUTH, who proceedeth from the Father, the
sat

Spirit

the giver of

And

one holy and apostolic catholic church:

and we acknowledge one baptism for the remission of sins and
the resurrection of our bodies and the life
Amen.
everlasting.

And

life.

(PREPARATION FOR THE ANAPHORA)

and worship three times, and while

they enter quickly

is

God

in

the Lord of

all

Amen

the priest

worshipping before the altar he says

10
be with us all in us all by his grace and
mercy for ever.

Here the priest washes his hands [in the place of the deacon and
}
they make the
sign of the cross [in the air with joined hands] towards all the [four
consecration-}
crosses of the altar : and the deacons
say the cdruzutha

And
God

the Lord of

all

strengthen thee to

catholici

bishops and of

and

all

our

and brethren, of all

our sons and daughters and
of all faithful and Christloving 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
fathers

to

the

offering three matuntyas,

altar

at each

matuniya he advances nearer and at 20

and

and

presby
ters and deacons and young
men and virgins and ofall who
have departed and passed
from this world in the belief

praises

turning his face

the beginning

of the matuniya he begins

beseeches thus, whispering with his

lips this

all

of the truth and of

who completes
glorify him with his

And

sloivly~\

Let us pray. Peace be

with us
Pray for the memorial of our
the

then the priest says to the deacon

The deacons [say very

fathers

Glory be

prayer

to thee the finder of the

glory be to thee the gatherer of 25

the dispersed
glory be to thee the
bringer nigh of them that are afar off
lost

glory be to thee the turner back of the

wanderers TO THE KNOWLEDGE OF THE

TRUTH

who

glory be to thee, o

didst call me,

even

my

frail

Lord, 30

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

I

may

that 35

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 IN

whom

thou wast

PLEASED and reconciled

sins of all mankind

WELL

to forgive the

The Persian Rite

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

GOD AND
GHOST

that

BY
it

THE
be

to

HOLY
us for

help and salvation and life

world without end in the
kingdom of heaven by the

grace of Christ.

Here I inform thy love, o my lord,

that as the priest draws near before the
altar, just as he draws near beseeching,
he worships until he reaches the altar.
And then he worships and rises and
kisses the

and

middle and then he worships

kisses the right horn and

and

rises

and

then he worships

and

rises

kisses

rises

horn and then he worships and

and kisses the middle and the right

side

and

tlic

left

wards

the left side

on

those

the

and

himself inclining on the

ships towards them
o

Bless,

pray for

God
to

at

my

they return

the Lord of

fulfil

side

to

ivhile

left and wor

and says

my Lord. My brethren,
me that this offering be

accomplished

and

he looks

right

his

hands

answer
all

to

him

strengthen thce

and receive thine

will

and be wellpleased with thy

sacrifice for us and for thyself and for
the four corners of the world by the
offering

grace of his compassion for ever.

And

Amen

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

a matuniya and
left side and offering

and kissing the middle and the

right side and the left side, looking
towards those on the left side himself
rising

inclining on the right

35

Bless, o

my

Lord.

and saying

Pray for me,

my

accounted worthy

beloved, that I be
to offer before our

Lord Christ

sacrifice living

brethren and

my
this

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 Nestorians
and

answer

they return

God

273

the Lord of

all

him

to

be wellpleased

sacrifice and receive thine

which thou offerest for us
thyself by his grace and mercy

with thy
offering

and for

Amen
And then

for ever.

he says

Glory be to thee the finder of the

lost (etc}

10
worshipping after the former order.
And when the deacon says May this
offering be received the priest worships
towards him and says on this wise

This offering

offered for

is

all

the

be received 15
of my sinfulness before the dread tri
bunal of thy majesty, o our Lord, with
living

and the dead

may

it

openness of face

And then

down quickly
and turning his 20
face towards the deacon who completes
worships towards him and says on this
the priest goes

the raised place

from

wise

thy words and

FRUIT OF thy LIPS and 25
pardon the trespasses and sins of all
them that hearken to thee

make

Christ

the

receive

And
till

then

the

turns his face

he

matumya and
cdruzutha is finished and

and

altar

true

offers

to

tht

kneels

whilst 30

he kneels he repeats quietly in his heart

tins

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 mere} receive this sacri
fice at our hands and through it give
7

and sufficiency that thou 40

mayest be able to pardon our many
strength
sins

that

when thou

art revealed at

the end of the times in the

manhood

The Persian Rite

274

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.

When

and

the cdruzutha is finished he rises

the

kisses the altar

gehdntha without stretching out his hands before

And know

that here he

not received boldness.

must not

And

hands because he has now

hands at

stretch out his

ge hdnthas,

at the other

then

let

and

repeats

the altar
all because

him

stretch

he has
out his

and at each gfhdntha he worships

and at the end. Arid his position shall be about
and the space between his hands of like measure,

received boldness,

10 before the altar at the beginning

a cubit distant from the altar

and

he shall

bow

his

head

to his knees.

At

the

end of every g?hdntha he shall

worship and kiss the middle of

Then he
15

offers the

Kudddsha of

tlie

the blessed apostles

altar

mar Addai and mar Man

And with it they consecrate from the Sabbath

disciples of the east.
of the Resurrection till the Annunciation and on memorials of the Departed and
on memorials of the Saints and on ordinaty days
who made

And
Bless, o

my

Lord

My

20

the priest says

bless, o

my Lord

brethren, pray for

and they answer

Christ hear thy prayers

bless, o

my Lord

me

Christ receive thine offering Christ

kingdom of heaven and be well:

illuminate thy priesthood in the

25

pleased with this sacrifice which thou offerest for thyself and for
us and for all the whole world that looketh for and expecteth his

grace and his mercy for ever

And

We
30

the priest repeats the first

confess, o

ge hdntha

of the apostles in a

loiv voice

Lord, the overflowing riches of thy grace

in that albeit we are sinners and of no account

my

towards us repeat,
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
*
that with entire love and BELIEF OF
strengthening of our souls
THE TRUTH we may administer thy gift to us

3^

(repeat the beginning

and

tlie

end of each gehdntha)

Kdnuna

and that we may raise to thee praise and honour and confession
and worship now and ever and world without end
he crosses himself
4o

and

tlie

Amen.

people answer

The Liturgy of

the Nestorians

275

(THE DIPTYCHS)
Ar.d

the priest proceeds

Peace be with you

and

And
Furthermore I write

they

answer

with thee and with thy spirit

book of the living and the dead,

of the mysteries before the door of the altar en

the diptychs, that is the

which they read at the time

feasts of our
First he that

is

Lord and on Sundays

on the right hand begins and

jgiys

Let us pray. Peace be with us

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
catholicus and patriarch and mar
bishop and metropolitan
Let us pray also for our fathers the bishops who are in this life
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.

10

Amen

15

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

Amen

the world.

25

[and the people answer

Amen]
That God

compassion visit all divisions of it with those

which
things
help soul and body by his grace and mercy
world without end
in his

[and

they

answer]

Amen.
He

proceeds

and

recites

the

book of the dead

Let us pray. Peace be with us

and
beseech God the Lord of all
Let us pray
That this oblation be accepted for all the just and righteous
fathers

who were

wellpleasing in his sight

[let

us pray]

35

The Persian Rite

276

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
us pray]
of Melchisedek and Aaron and Zacharias and

faithful [let
5

And

let

And

of

priests

Moses and Samuel and David and Nathan and

prophets

[let

all

us pray]

memorial of mart Maryam the holy virgin who bare

Christ our Lord and our Saviour
And of mar John the baptist the herald of Christ our Saviour
And of Peter and Paul and Matthew and Mark and Luke and
John and of all the apostles and of mar Addai and mar

And
10

all

us pray

for the

Mari the apostles who were the converters of

15

And
And

this eastern

region
of Stephen the firstborn of the martyrs and of all confessors
e
for the memorial of Simon and Shahdost and B arba shand
catholici
Ishu
and
Abha
and
min and Babhay
yabh

martyrs

The Liturgy of
catholic! patriarchs

the Nestorians

who have

277

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

a5

The Persian Rite

278
John
Abhdishu
Ishu z e kha

Abhdlshu

Michael

Gabriel

Abhdlshu

Abhdlshu

Yabh

Ishu yabh

alaha

bishops metropolitan who have departed from the second

province of the holy city of ubha]

Also of our fathers

Achuhd e emmih ShubhchaKala- Mark

bishops

who have departed from

this

Ch e namshu

country

[Also for the memorial of our holy fathers

bishops

who have

departed from this holy see]

Also for the memorial of Shubhchal elshu bishop and metro

politan [and martyr] who converted the Galayi and the
35

Daylumayi

The Liturgy of

the

Nestor ians

279

Also for the memorial of

Ignatius

Meletius

Basilius

Theodorus

Polycarpus
Athanasius

Flavianus

Nestorius

Ambrosius

Gregorius
Diodorus

Alexander

Eustathius

Gregorius

Joannes

Meletius

bishops and doctors

Abraham and

And

of Yulyani and Ephraim and Narsay and

John and Michael presbyters and doctors

And

memorial of the man of God and son of man,

grace was victorious in signs and wonders, our
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
for the

in

whom

10

virtues

And

memorial of our blessed father mar Abraham

of the divine scriptures and of Piyon
and Moses and James and Ishurachmih presbyters and
for the

the

15

interpreter

doctors

And

of

Paul

Evagrius

Barqusri

Elijah

Antony

[Michael]

Mar Babhay

Ukhama

Macarius
Arsenius

John
RabbanHur-

Barsahdi
Sabhrishu

Abraham

Marogin
James
John
Abraham

Qiyori

Michael

John

Elijah

Marcus

hermits and strangers

edifying conversation

And

for the

mizd

Daniel
Sabhrishu

[Mar Acha
John the
weeper

who were famous

memorial of the

2o

25

Andrew]
for

illustrious athletes

comely and
and glorious

30

anchorets

Mar Acha
Mar Isaac
Mar Dencha Mar John
Mar Abhun
Pithyon
Dumastyanus Abha
and

all

their just

Jonah
Phenix
Ananias

Ba uth

and righteous companions.

Gabhruna

35

280

The Persian Rite

Also for the memorial of our holy fathers

Mar Kudhaway Mar Abhda Diodorus

Mar Abha

Theodorus

Sapor
strangers and religious who walked

in

SergiusDudha
John
conver-

angelic

sation

Also for the memorial of the illustrious among saints and

marvellous among weepers and great among religious and
instructed among athletes and renowned in deeds mar
rabban Bar Itta the sun of the saints and of Chanahlshu
his faithful sister

10

And

of

Mar

Sergius

Bacchus

15

And

Pithyon

Ishu sabhran

Cyriac

Mar Sabha

Yuchana

and the poor woman and her two sons, famous martyrs
for the memorial of

Mar SabhrIshu
ishu

and

all

John son of

Mar Shubhcha- Rabban

the seers

Mar Ch e nan20

George

maran

Mar anammih Rabban

ofZin

Pran-

Jo-

seph

Abraham

si

their companions,

founders of the godly congre

gation of the monastery of Blth

Quqa

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

two monasteries of the Syrians

Daylomaya who

built

Also for the memorial of the illustrious among saints and

renowned in deeds and marvellous among confessors mar

George the holy martyr

3

in

whose name was

built

an holy

church

Also for the memorial of rabban Sabha and the sons of Sh e muni

who

35

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
his brother who are laid in this village

[And

for the

memorial] of Constantine the victorious king and

The Liturgy of

the

Nestor ians

281

his faithful mother and of Constantine and

Constans and Jovian and Theodosius and B e 9ay and
Naaman and Moriqi victorious kings

of Helena

Also for the memorial of the martyrs and renowned among

athletes the raisers up of monasteries and churches and

givers of gifts and alms, the sustainers of orphans and

widows, the amir Matthew and amir Mas od bey who were
killed

by the people of the Ishmaelites and

laid in this

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 Nijmaldm who departed in this

10

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

whom

that in a true faith departed from this world of

our Lord [alone] knoweth the names, that Elohim

them

crown them

in the resurrection

And

tlie

of the dead.

20

[Amen

people answer]

And our Lord make

us all to partake with them in his

grace and mercy for ever. Amen.

<THE

KISS

25

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
and the whole company who have departed from the congrega
tion of the church and for the life and peace of the world
for THE CROWN OF THE YEAR that it be BLESSED and completed
by THY GOODNESS for every child of the church who is worthy
to receive this offering which is before thee and for all thy

30

35

The Persian Rite

282

servants and thine handmaidens

time

them and

for all of

who

make

they

be

this offering accepted

Amen

for ever.

and

stand before thee at this

for all of us

the procession

of the peace.

(ANAPHORA)
And

the deacon says

all

confess and

Let us

10

request

and

Lord

purity and

in

beseech

Stand ye

ing.

And the priest

make

Cushdpa

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

the

groan-

fairly

and

behold those things that are

done in the fearful mysteries
which are being hallowed.
The priest hath drawn nigh
15

20

Ghost, for ever

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

to
let

speak.

Whoso

him pray

And

25

in silence

ye and pray.

in

And
veil

O
be

the

rises

mysteries

the chalice

and lifts the

and folds it
and paten and

says

prayeth

his

Forasmuch as thou hast by thy grace,

heart.

and fear stand

Peace be with

my

IN

our Lord and our God,

Lord, accounted

me worthy

of

thy body and thy blood, even so account

me worthy of BOLDNESS before thee

The prayer of

we

the priest

from

round about

us.

30

says this cushdpa quietly

THE DAY OF JUDGEMENT.

Amen.

the incense

may

the pleasant savour which

offer thee before thine holy altar within thy glorious

temple
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
35

priest says to the deacon

Christ strengthen thee to do his will continually.

The Litiirgy of

Nestor ians

the

283

(THE THANKSGIVING)

And

h if proceeds

Kdnuna

THE grace OF OUR LORD JESUS CHRIST AND THE LOVE OF

GOD the Father, AND THE FELLOWSHIP OF THE HOLY GHOST
be WITH us ALL now and ever and world without end
he signs the mysteries

and

they

answer

Amen
and he

and

Unto

proceeds

up your minds

Lift

they

10

answer

GOD OF ABRAHAM AND OF ISAAC AND OF

thee, o

ISRAEL,

o glorious king
and he proceeds

The

God

offering is being offered unto

and they answer
It is fit

(and he

raises his

hands

Lord of

now

does not occur]

all

kdnuna

and

deacon says

in

which

20

Peace be with us

And

the priest kneels

and prays

15

and right

in every
the

the

secretly

and says

this

cushdpa quietly

Cushdpa

Lord Lord, give us openness of face before thee that with the boldness
which is of thee we may accomplish this LIVING AND HOLY SERVICE WITH OUR
CONSCIENCES CLEAN FROM all EVIL and bitterness, and sow in us love and peace 25
and concord ONE TOWARDS ANOTHER AND TOWARDS ALL MEN

And

he

rises

at the beginning
the altar.

and kisses the altar.

and the end of every

And

And it must also be made known that

ge hdntha he makes a mdtunlya and kisses

the priest proceeds stretching out his

saying

this

hands

in

due order and

gehdntha

^o

Gehdntha

Worthy of praise from every mouth repeat and of confession

from every tongue and of worship and exaltation from every
creature is the adorable and glorious name of thy glorious Trinity,
o Father and Son and Holy Ghost, who didst create the world
by thy grace and its inhabiters by thy mercifulness and didst save
mankind by thy compassion and give great grace unto mortals.

35

The Persian Rite

284

o my Lord, THOUSAND THOUSANDS of those on

bow down and worship AND TEN THOUSAND TIMES TEN
THOUSAND holy ANGELS and hosts of spiritual beings, MINISTERS
of FIRE and SPIRIT, praise thy name * with
holy cherubin and

Thy

majesty,

high

spiritual seraphin offering

worship to thy sovereignty

Kdnuna

shouting and praising without ceasing and CRYING

ONE TO

ANOTHER AND SAYING

and

they

answer

HOLY HOLY HOLY LORD GOD OF HOSTS

10

EARTH are FULL OF HIS PRAISES and of the

nature of his being and of the excellency of his
glorious splendour

heaven and

Hosanna

in the highest

BLESSED

15

and

is

and HOSANNA TO THE SON OF DAVID

HE THAT came and COMETH IN THE NAME OF

THE LORD
HOSANNA IN THE HIGHEST

each time they shout

And

HOLY

the priest

he kneels

makes a mdtunlya

and says

this

before the altar

aishdpa

Cushapa

20

HOLY HOLY HOLY LORD GOD OF HOSTS

heaven and EARTH are FULL OF

PRAISES and of the nature of his being and of the
excellency of his
glorious splendour: even as I FILL HEAVEN AND EARTH, SAITH THE LORD.
:

his

HOLY art thou, God THE FATHER of truth, of WHOM EVERY FATHERHOOD IN
HEAVEN AND EARTH is NAMED
HOLY art thou, eternal Son, BY WHOM ALL
THINGS WERE MADE
HOLY art thou, Holy Ghost, being by whom all things
are sanctified.
Woe is me! WOE is ME! FOR I AM UNDONE, BECAUSE I AM
A MAN OF UNCLEAN LIPS AND I DWELL IN THE MIDST OF A PEOPLE OF UNCLEAN
LIPS AND MINE EYES HAVE SEEN THE LORD OF HOSTS.
How DREADFUL IS
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 unclean25

ness and sanctify our lips and mingle, o my Lord, the voices of our feeble
ness with the hallowing of the seraphin and the halleluiahs of the
angels.
35 Praise be to thy mercies who hast made creatures of dust partakers with
spiritual beings

And
Bless, o

my Lord

My
40

he rises

bless, o

and says

my Lord

brethren, pray for

and he

repeats this

g^hdntha

bless, o

me
quietly

my Lord

The Liturgy of

the

Nestor ians

285

G e hdntha

And

with these heavenly hosts we give thanks to thee, o my

even we thy servants weak and frail and miserable,
for that thou hast given us great grace past recompense in that

Lord

repeat,

thou didst put on our manhood that thou mightest quicken it

by thy godhead, and hast exalted our low estate and restored

and raised our mortality and forgiven our trespasses

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
our

fall

and

justified

10

overflowing mercies of thy grace

[OuR LORD JESUS THE. SAME NIGHT IN WHICH HE WAS

DELIVERED UP TOOK BREAD AND BLESSED AND BRAKE IT AND
SAID
TAKE, EAT THIS is MY BODY WHICH is BROKEN FOR
YOU THIS DO IN REMEMBRANCE OF ME. AFTER THE SAME
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
:

15

or read

it

as in the other kudddshe~~\

Kdniina

And

20

and graces towards us let us raise to thee

praise and honour and confession and worship now and ever
and world without end
for all thine helps

and

he signs the mysteries

and

they

answer

Amen.
<THE

And
Pray

And

in

INTERCESSION)
the deacon says

your minds.

the priest proceeds to this

-5

Peace be with us

cushdpa kneeling and saying in his heart

30
Cushdpa
Lord God of hosts, accept this offering for all the holy catholic church and
for all the just and righteous fathers who have been wellpleasing in thy sight
and for all the prophets and the apostles and for all the martyrs and confessors
and for all mourners and distressed and for all the needy and tormented and

for all the sick and afflicted and for all the departed who have been severed 35
and have gone forth from amongst us and for this people that looketh for
and awaiteth thy mercies *and for my frailty and misery and poverty repeat.

YEA, o our LORD and our GOD, AFTER THY MERCIES AND THE MULTITUDE

The Persian Rite

286

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
5

is

of thee.

we are
Amen n

THE BELIEF OF THE TRUTH by the grace which

receiving IN

And
Bless, o

my

Lord

My
and

and

Cushdpa of

15

20

25

jo

35

40

bless, o

my Lord

me

g^hantha

quietly

hdntha

my Lord, in thy many and unspeakable mercies

a good and acceptable memorial for all the just and

thou, o

make

righteous fathers
n

my

repeats this

Do

says

Lord

brethren, pray for

he proceeds

10

repeat

and

he rises

bless, o

who have been

wellpleasing in thy sight, in

the departed \ivhich is used at memorials

of or in addition to the foregoing]

of the departed instead

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
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
the afflicted and for the healing of the sick and for the support of the poor and
for a good memorial of the departed, and do thou to all of us, o my Lord, such
things as help and are wellpleasing to thy sovereignty. *Yea, o Lord God of
hosts repeat, may this offering be accepted in the heights above from my hands,
sinner and offender that I am, like the offering of Abel in the plain and of Noah
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
and
and
for
kings and rulers that they be established
kept immovable,
priests
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
grant their requests, pardon their offences
petition through my sinfulness
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
have power over us and LET NOT THEM THAT HATE us REJOICE OVER us and
for
and
:

45

and

he

the cause and the matter, kneeling before tlie altar :

cause of his own or of others he here brings before God.

names

and

every

The Liturgy of

the Nestorians

287

of the body and blood of thy Christ

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
the commemoration

which we

offer

THAT ALL THE INHABITANTS OF THE EARTH

THAT THOU ART THE ONLY TRUE GOD the
THOU HAST SENT our Lord JESUS CHRIST
BELOVED. And he our Lord and our God

MAY KNOW THEE

Father and that
thy Son and thy

came and

in his

10
lifegiving gospel taught us all the purity and holiness of the
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
15

baptism
and when he says them
below upwards

that

have been signed

and from

<THE

And

right to

left,

let

him sign

the throne

from

inclining the while.

INVOCATION)

here he strikes

Jiis

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

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

which

is

25

our Saviour Jesus Christ

The deacon says

In silence and awe stand ye

and pray. Peace be with us.

The priest

and elevates
and S( s

rises

his

hands

i>

AND MAY THERE COME,

O MY LORD,

thine

30

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

The Persian Rite

288
*

we will give thee thanks and praise thee without ceasing in

CHURCH
redeemed BY THE PRECIOUS BLOOD OF thy CHRIST,
thy
us

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
]

\The

veil is closed \

and he makes a matTtmya

before the altar, but

let

him

not kneel

and

he proceeds

Christ the peace of those above and the great tranquillity of

those below, grant, o my Lord, that thy tranquillity and peace
15

abide on

may

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

25

1 THANK THEE, O 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
hast in thy grace accounted me worthy to offer before thee these

30

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
reconciliation of the whole world and the tranquillity and peace

of

all

the churches

He

HAVE MERCY UPON

proceeds

ME, O GOD,

AFTER THY GREAT GOODNESS

35

ACCORDING

king Christ, have mercy upon me

TO THE MULTITUDE OF THY MERCIES

DO

MINE OFFENCES

O
{and

king Christ, glory to thy

in like

manner

alternately to the

name
end of Ps.

/*

AWAY

The Liturgy of
UNTO THEE

LIFT

the Nestorians

289

UP MINE EYES, O THOU THAT DWELLEST

IN

THE HEAVENS
{and
I

the rest

of Ps.

cxxiii

1-3^)

WILL WASH MY HANDS IN INNOCENCY, O LORD, AND SO WILL

I GO TO THINE ALTAR

\_and he goes a second time into the place of the deacon

and washes

/its

hands]

Prayer of incense

May our prayer and our petition be pleasant unto thee, o our
Lord and our God, and may the smoke of our pleasant censer
refresh thee like the censer of Aaron the priest in the tabernacle.
And renew our souls with our bodies and be reconciled to thy
creation for thy many mercies sake, o creator of pleasant roots
and sweet spices, Lord of all, Father and Son and Holy Ghost,
Amen.

for ever.

(THE FRACTION AND CONSIGNATION)

The order of the signing and

And

he

10

begins

the

order of signing

hands outstretched and not folded as

and

15

the breaking

and breaking and draws near with his

men do and he censes his hands

illiterate

his face saying

Sweeten, o our Lord and our God, the savour of our

uncleanness and our corruption with the sweet odour of the
pleasantness of thy love and purify us therewith from the
defilements of sin, o thou good shepherd, who wentest forth

and didst find us when we were lost and wiliest our

Pardon me mine offences and my sins, those I know
and those I know not, in thy grace and thy mercies repeat three

20

to seek us

return.

25

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 htm

my Lord, we are not worthy. Have pity on us,

my Lord, for that we are not worthy for our frailty by reason
of our many sins
In truth, o

Each time
breast in

the

after he

The mercifulness of he folds

and kisses the middle of the
right side and the left side

says

form of a

cross

his

hands on

altar

and

his

also the

35

The Persian Rite

290

And

\_The deacons begin

SEE THAT

IT IS

the priest takes the

bftchra ivhich

MYSELF

am

the bread which

down from on
5

Saviour

came

high, said our

mysteries to his
Whoso hath love

in the

disciples.

approacheth and receiveth it

and liveth for ever in me and
inheriteth the
10

Glory be

kingdom

to the

the Son and

Holy Ghost

The cherubin and

and archangels
J

trembling

stand

to

the

and

before

the

and gaze at the priest

breaking and dividing the body
for

the pardon

of

trespasses
ao

who

in

mercy dost

open the door to the penitent

and callest sinners to come to
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].

25 thee,

our
to

times for ever.

all

Amen
For thou

art

giving BREAD

WORLD and

THE LIVING and

life-

WHICH CAME DOWN FROM

they

WHO

to the

EAT of

whole
it

DIE

NOT and they who receive it are saved

and pardoned in it and live in it for

Amen
and

answer

they

Amen

And he kisses
of a

the

buchra

in the

form

not bringing it to his

but figuratively, above and below
cross,

right

and

lips,

and

and says

left,

my Lord three
FOR thine UNSPEAKABLE GIFT

Glory be to thee, o

Amen

towards us for ever.

and

LASTING world without end

thou

then be

and worship

Christ,

thy sovereignty at

times,

FROM EVERLASTING TO EVER

must not

upwards and says

Praise to thine holy name, o

ever.

altar

of Christ

ivhich

looks

Lord Jesus

seraphin
fear

in

uppermost
middle of the paten

HEAVEN and giveth LIFE

Father and

to

and

folded

in the

hands

in both his
I

is

they

answer

Amen
He

holds the buchra firmly with both

hands and says

We

draw

nigh, o

in the true faith

my

Lord,

of thy

name

holy mysteries and by

thy compassion we break and
by thy mercifulness we sign

to these

the body and the blood of our

Saviour our Lord Jesus Christ:
in the

of the

Ghost

name of the Father and

Son and of the Holy
for ever

and

tJicy

answer

Amen
While naming the Trinity he breaks
buchra that is in his hands attentively

the

The Liturgy of

the Nestorians

And some here sign

with their thumb at the time of

two halves.

into

pe rista

the

breaking

an

291

but do thoit beware of such

it is not necessary

audacity, for that

here to sign but only to break in the 5

name of

the Trinity,

holding them in
the half which

both hands.

And he puts

is in his left

hand

in its place, not in its

former position but arranging the broken

And with

side toivards the chalice.

half in his right

in the chalice from

north

to south,

the half which

thalice

the io

hand he

signs the blood

east to west and from

dipping a third part of

in his

is

hand

into the

that t s (he dips} a third part

ofi$

And

both the portions.

he signs the
chalice with that half of the buchra and
not with the upper side and its edge, as

wont

to do, but with the part

broken while the front of the 2O
towards (the chalice}. And he

others are

where

it is

half

is

says

zvhile

making

the sign of the cross

front east

The precious

west

to

blood

is signed
with the lifegiving body of our
Lord Jesus Christ
in the

25

name of the Father and of the

Son and of the Holy Ghost
for ever
while signing from cast to west 30
towards him. : and at the Holy Ghost

this

he signs from north to soutli towards the

And so he signs the body in the

paten.

paten in

like

manner and witJi the same

is in his hand
saying

half whicJi

The

holy body

ac

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

for ever

and

they

answer

Amen
U

292

The Persian Rite

And

he holds both the halves in his

two hands and joins them together as if

they

had not

forefingers

halves

been broken

and

let

his

{and thumbs) encircle

like a wheel
and he says

the

These glorious and holy and lifegiving and divine mysteries have been
set apart and consecrated and perfected
10

and fulfilled and united and commingled

and attached and sealed one to the
other in the adorable and glorious name
of the glorious Trinity the Father and
the

Son and the Holy Ghost,

may be to
1

us, o

pardon

of offences and the forgiveness of sins

and the great hope of the resurrection

from the dead and for

new

life in

the

and to the
holy church of Christ our Lord here
and in every place now and ever and

kingdom of heaven,

2O

that they

my Lord, for the

to us

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
25

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
chalice, and the broken part
of the upper one which was held in his
right hand looks towards the west to

towards the

wards

the priest, so that the cleft in

it

looks towards the chalice.

35

And he wipes his hands well and

signs himself between his eyes with his
thumb with the sign of the cross and
also the deacons around him and says
Christ accept thy ministry: Christ
Christ keep
illumine thy face
life : Christ nourish thy youth.
:

40

Let him ttnwrap the veil which is

folded round about the paten and chalice

and
Glory be
thou hast

say

to thee, o

Christ, for that

45

thy

in

though

our Lord Jesus

I be unworthy

thy grace appointed

me

The Liturgy of

the Nestorians
a

minister

293

and a mediator of thy

and lifegiving and

glorious and holy

divine mysteries.

By

of the pardon

grace of

the

thy compassion account

me worthy
and the

of offences

forgiveness of sins

and

then

Glory be to thee, o God

thee, o
all,

Son

o eternal

to thee,

glory be
glory be to

Holy Ghost, who

sanctifiest 10

for ever

and

they

answer

Amen.
BLESSING)

<THE

And

he kisses the altar in the midst

and proclaims

like

one making an

15

announcement and says

THE grace OF OUR LORD JESUS CHRIST AND THE LOVE OF

GOD the Father AND THE FELLOWSHIP OF THE HOLY GHOST BE
WITH us ALL now and ever and world without end
and

they

answer

20

AMEN
And

hands a little upwards on either

on behalf of the people although he makes it on

he signs himself lifting his

signing

is

received

[The

<THE

And
Let us

veil is

his

own person.

opened],

COMMINUTION)
The

the deacon proclaims

all

side, because this

with awe and rever-

25

priest whispers in his heart

and

body
and blood of our Saviour.
With A PURE HEART AND
FAITH UNFEIGNED let US TCmember his passion and

BLESSED ART THOU, o LORD GOD OF

OUR FATHERS> AND GLO RIOUS 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

consider

j es us Christ

ence draw nigh

to the

mys-

teries of the precious

his

resurrection

OUr SakeS the Onlybegotten of God took of

mankind a mortal body and
a reasonable and intelligent

for for

While

this

is

breaks the body

for

being said the priest

then dips a coal

and

the Children.

The Persian Rite

294

and immortal soul and by

his lifegiving laws and his

commandments

holy

hath

brought us nigh from error

5

TO

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
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
15

his grace towards us.

then

us

with

all

Let

overflowing

love and with an humble will

THE GIFT of ETERNAL

receive

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
Lord of all.

God

the

(THE LORD

PRAYER)

The deacon
30

We

condone the transgressions of our fellowservants

R O Lord, pardon the sins and transgressions of thy
servants

And we

purify our consciences from divisions and strife

R
Lord, pardon the sins and transgressions of thy
servants

35

With our

souls freed from anger and enmity

Lord, pardon the sins and transgressions of thy
servants

R O

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

union and concord of minds let us receive the

of the mysteries in peace one with another
in

fellowship"
5

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.

10

When

the caruzutha is finished the deacon says

Peace be with us

Let us pray.
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

15

thy saints in thy kingdom

all

If there are chalices which they are not consecrating he signs them here

And

then he rises to his full height after inclining

and

Make

says

and

raises his voice

ll

20

to dwell

amongst us

AND

my Lord,
thy PEACE IN our HEARTS and may our tongues proclaim thy
truth and thy cross be the guardian of our souls while we make
thy tranquillity, o

of our mouths and speak a new tongue with lips

Account us worthy, o my Lord, with the boldness
of thee to pray before thee this pure and holy prayer

new harps
of

fire.

which is
which thy lifegiving mouth taught

thy true disciples the

THIS

WHENSOEVER YE PRAY AFTER

sons of thy mysteries

MANNER PRAY YE and

to

confess and SAY

and

they

OUR FATHER WHICH ART

answer

HEAVEN, HALLOWED BE THY

THY
WILL BE DONE IN EARTH AS
KINGDOM
NAME, TH.Y
COME,
IT IS IN HEAVEN
GIVE US THIS DAY THE BREAD OF OUR
NECESSITY AND FORGIVE US OUR TRESPASSES AS WE HAVE
IN

ft

If

God,

OPEN

it

is

Lord

Account us worthy, o our Lord and our

without blame WITH A PURE HEART and
mercy is given us of thee that we may all
upon thee and say ON THIS WISE

not a feast of our

to stand before thee continually

FACE with the boldness which in

with one accord

call

25

30

ow

The Persian Rite

296

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
:

AMEN

AND EVER.

And

the priest repeats this

prayer quietly

Lord God of hosts our good God and our merciful king, we
desire of thee and beseech the abundance of thy mercifulness
LEAD us NOT, o my Lord, INTO TEMPTATION BUT DELIVER us
FROM THE EVIL ONE and his hosts FOR THINE IS THE KINGDOM AND THE POWER AND THE MIGHT and the strength and
the dominion in heaven and in earth now and ever and WORLD
WITHOUT END. AMEN
:

10

or

15

tin s

sometimes said in an audible voice and slowly

YEA, o our LORD and our GOD, we desire of thee and beseech
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

and

20

he signs himself

and

now and

ever

raises his voice

and WORLD WITHOUT END

and

tliey

answer

AMEN.
(THE ELEVATION)

And

25

the priest says

Peace be with you

and

And

the people

with thee and with thy spirit

and he

3o

The

holy

One

proceeds

thing to the holies is fitting in perfection

and

Glory be

answer

they

answer

holy Father, one holy Son, one holy Spirit

Father and to the Son and to the Holy Ghost
world without end. Amen

to the

The Liturgy of
[

They draw
sanctuary

the veil

and

the Nestorians

297

of the altar and range themselves in two choirs in the

those within begin the following in a low voice saying

Kdnuna

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 ansiver the

same words
Verses said in the sanctuary

GOD

IS GONE UP WITH A MERRY NOISE

THE SOUND OF THE TRUMP
GOD REIGNETH OVER THE HEATHEN
HIS HOLY SEAT *
TERRIBLE ART THOU etc*

AND THE LORD WITH

IO

GOD SITTETH UPON

Choirs, choirs of spirits arose and escorted the

on the day of his ascension *

Son

in

pomp

15

WHILE THEY BEHELD HE WAS TAKEN UP AND A CLOUD

RECEIVED HIM AND HE WAS HIDDEN FROM THEIR SIGHT

2O

TERRIBLE ART THOU

etc

Continuation

TERRIBLE ART THOU

The

etc

precious blood and the body which we have all received,

praise we it with confession and say Halleluiah halleluiah*

TERRIBLE ART THOU, o GOD MOST HIGH, OUT OF THINE HOLY

PLACE world without end. BLESSED BE THE GLORY OF THE
LORD FROM HIS PLACE}.
<THE

COMMUNION)

They open

and

the deacon

who said

and

the priest takes the

the veil

the carusiitha

Let us pray.
hand of

the

25

comes

to the priest

and says

Peace be with us
deacon

and

places

it

on the

30
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

With

the deacon ansivers

thee and with us and with the partakers thereof in the

kingdom of heaven

35

The Persian Rite

298
And

And

the deacon says

Antiphon Blessed be thy body

and thy blood, o our Lord,
which thou gavest for pardon
to the nations

10

hallow

our

might

sing

and

that

we

praise

thy

and

receiving

veil

and puts

Peace be with us

him

him a

he puts on

on

the paten

his

arm

and says

The

divine grace be with thee and

with us and with the partakers thereof

for ever

and thereby didst

nature

the priest

Let us pray.

days of the mysteries

5

who read the apostle

and says

the deacon

comes before

Praise ye the living God

They say the Anthem of the Bema on

And

then

deacon

the

peace comes

and

(Jthe

the

gave

Peace be with us

Let us pray.

sovereignty

ivho

and says

priest} taking the chalice

gives

to

it

him saying

The grace of the Holy Ghost be with

1

thee and with us

When

the antiphon is finished the deacon holding the chalice proclaims

Bless, o

and

20

the priest lifts his

The

my Lord

hand and makes

the sign of the cross over the people

says in an audible voice

of the grace of our lifegiver our Lord Jesus Christ be

mercy to us all

gift

fulfilled in

and

they

answer

Amen

world without end.

And

brethren,

faith in the

the priest gives the

receive
saith

The body

the
the

his cup in

kingdom

Anthem of the Bema [sung

{From

body

he says

by those

of our Lord to

the discreet priest or to the

deacon of God or to the cir

cumspect believer
pardon of offences

And

in the nave\

35

when

antiphon

body of the Son,

church, and drink
3

And

they say the verses of the

2 ^

My

and

for

the

the deacon says over the chalice

The

the exalted

precious blood for the

heights
Christ our Lord, the saviour
of all, put on excellency and

pardon of offences, the spiritual

glory and splendour and gave

salvation to the nations and
forgiveness of trespasses and

of

of sins for the pardon of

all

feast for everlasting life to the

discreet priest or to the deacon

God

and every one

according

to his

degree

The Liturgy of
The

the Nestorians

299

precious blood and the

body which we have

we

ceived, praise

it

all .re

confessing

and saying Halleluiah halle

luiah

Halleluiah

to the

With thousands

tune

V TARRY YE

THE CITY

IN

OF JERUSALEM

UNTIL YE BE

WITH

POWER FROM

ENDUED

10

heaven

The

precious blood etc

Thou hast fed us, o my
Lord, with thy body and thy
blood. What are our mouths
People

we should
name?
A priest Blessed

that

hath

fulfilled

confess

thy

Christ

who

is

his

15

compassion

and gone up with glory

heaven of heavens

to the
20

Thou hast fed us etc

A priest The disciples won
dered then when the cloud
People

received him from them

Thou hast fed us etc

A priest The doors are opened
People

25

and the multitude are celebrat

ing thee and the Father crieth

Come,

enter,

People

Thou

my

beloved

hast fed us etc}

Praise for festivals of our

Lord*

who by thy suffering

Son of God who didst promise us new life
harms etc. as on p. joo. For memorials of the
dead and ferias May the mysteries which we have received in faith be to us,
o my Lord, for pardon of offences * O thou that art like him that is made [or like
a servant] and also like the maker, thou art Christ, THE KING OF THE AGES * With
thy body and blood thou didst pardon and forgive the faults and offences of all
who have believed in thee * Account us all worthy in thine appearing with
boldness to GO OUT TO MEET thee and with the bands of heavenly beings to sing
praise. Amen and amen.
"

Praise for Sundays

our Lord Jesus the adorable king

didst vanquish the tyrant death *

in the

kingdom on high

Cause

all

The Persian Rite

\sung

alternately verse by verse by those

in the

nave and those in the sanctuary]

Strengthen, o our Lord, the

5

hands that have been stretched

out
and have received the
:

holy thing for the pardon of

*

offences

Account them worthy

to yield
every day
*
The
thy godhead
:

10

fruits to

mouths
which have praised thee within
the holy place: do thou account
*

The
worthy to sing praise
ears which have heard the voice
of thy praises
let them not,
:

15

my Lord, hear the voice of

alarm * The eyes that have seen
thy great compassion
again,
o my Lord, let them see thy
:

The tongues also

have cried Holy do thou
*
The
dispose to speak truth
feet that have walked within
the church make them to walk

blessed hope
20 that

in
25

of light *
have eaten

the land

bodies

that

body

living

with

new life

tion

which

thy

do thou renew

Our congrega

hath

worshipped
godhead
multiply towards it every help * And
thy

30

The

with us
abide

thy great love

may

and therein may we

*

abundantly render back praise

the door to the petition of us all
and may our

And open
35

service also enter thy presence*

Cause
from us

harms to cease
and make thy tran-

all
:

The Liturgy of

the

Nestor ians

301

and mercies to dwell in

*
That in the day

quillity

our land

we may

of thy manifestation
live before thee

and may GO

OUT TO MEET thee according

to

With hosannas we
thy
will confess thy name
for thy
will

*
For
grace towards our race
thy mercies are multiplied to

wards our manhood

and thy

10

love hath shined forth upon our

*
And thou hast blot
mortality
ted out our offences through thy

pardon

praise to thy

name

for

BLESSED BE thy GLORY

thy gift
FROM out of thy PLACE who

offences because

forgivest

of

*
And in thy
thy mercies
account
us all worthy
grace
:

to confess
*

head
let

and worship thy god-

And

us

lift

at

up

sovereignty.

20

every season
praise to thy

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

when

{and

the veil is closed]

the priest enters the deacon proclaims

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
and lifegiving and divine mysteries give thanks all with
one accord and glorify God who gave them

Let us

and

they

30

answer

Glory BE TO him FOR HIS

UNSPEAKABLE GIFT
And
Let us pray.

the deacon says

Peace be with us

35

The Persian Rite

302
And
It

is

fitting,

the priest

my

voice a

prays with a loud

Lord, every day

repeat

and

it

is

right at

times and meet every hour, to confess and worship and

for by thy grace, o my
praise the fearful name of thy majesty
Lord, thou hast accounted worthy the weak nature of mortal
all

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
10

high godhead at all

and Holy Ghost, for ever

times,

and

Lord of

all,

Father and Son

they ansiver

Amen
Bless, o my Lord
And
15

he prays the second time

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
Christ our

precious allsanctifying body and blood, grant us to be wellpleasing unto him in our thoughts and words and deeds and

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

ao actions.

rection from the

heaven, with
25

all

dead and for new life in the kingdom of

who have been wellpleasing in thy sight,

those

by thy grace and thy mercies

for ever.

Amen

and

And

while the priest is saying this one of the deacons binds up the veil
while the priests are giving the peace one to another in the sanctuary they
[that are in the nave] say this

psalm

LORD OF HEAVEN
The Son who gave us his body and blood

PRAISE THE

30

PRAISE HIM

IN

THE HEIGHT

The Son who gave

(and

the rest

of Ps.

us his body and blood

cxlviii

1-6 in

like

manner)

On ferias Praise, o my Lord, and honour repeat, confession and worship

and continual gratitude are we bound to raise to thy glorious Trinity for the
gift of the holy mysteries which thou hast given us by thy compassion for the
pardon of our offences, Lord of all, Father and Son and Holy Ghost, for ever.
b On
Blessed be thine adorable excellence in thine exalted place,
ferias
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.
n

The Liturgy of
and

the Nestorians

303

they proceed

PRAISE THE LORD, ALL YE HEATHEN

For his gift to us

PRAISE HIM, ALL YE NATIONS

For his gift to us
(and

Glory be

to the

To

the

the rest

of Ps. cxvif)

Father and to the Son and

Son who gave us

his

Holy Ghost

to the

body and blood

FROM EVERLASTING TO EVERLASTING world without

To the Son who gave us his body and
LET ALL THE PEOPLE SAY AMEN AND AMEN
To the Son who gave us his body and

end.

AMEN

blood

10

blood

Let us confess and worship and glorify

The Son who gave us his body and blood

A nd they proceed
OUR FATHER WHICH ART

IN

HEAVEN

three times (without forcings)..

<THE

DISMISSAL)

The Seal
on Sundays and on

festivals

and on memorials

The priest goes forth and stands at the great door of

side

and

blesses the people in

an audible

20

the altar at the right

voice

and says

HE WHO HATH

BLESSED US WITH ALL SPIRITUAL BLESSINGS

IN HEAVENLY PLACES IN Jesus CHRIST our Lord and hath
bidden us to his kingdom and called us and brought us nigh
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
VERILY VERILY I SAY UNTO YOU, WHOSO EATETH
disciples
MY FLESH AND DRINKETH MY BLOOD DWELLETH IN ME AND
n
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
To him be
at his right hand in Jerusalem on high by his grace and mercy.
and may the right hand of his care overshadow us and all creation now
glory
and ever and world without end. Amen.
:

25

The Persian Rite

304

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
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

And

the priest

and

the people give peace one to the other,

<THE

{The

people kiss the cross in

baked along with

1

answer

they

Amen.

10

the

EULOGIA)

the priesfs

buchri, is

hands and

distributed by one

of

the eulogia,
the

priests

which was
or deacons

standing at the nave entrance of the baptistery

During

the distribution is said the

prayer of

Mary

the prayer, o my Lord, of the holy virgin and the request

of the blessed mother and the beseeching and entreating of her

May

20

that is full of grace, mart Maryam the blessed, and the great
victorious cross, and the divine help, and the
petition of mar John the baptist be with us continually at all

power of the

seasons and times, Lord of

Ghost, for ever.

all,

Father and Son and Holy

Amen].

(PRAYERS)

25

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.

When

O my

Lord,

blood which

they order the niysteries

not thy living body which we have eaten and thy victorious
have drunk be to us, o my Lord, for judgement and vengeance

let

we

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

thy sight, o Christ the hope of our nature

Holy Ghost,

for ever.

Lord of

all,

305

Father and Son and

Amen.

A nother
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
a threefold song with the just who fulfilled thy will, o Christ the hope of our

For

nature

that

Lord of all, Father and Son and Holy Ghost,

for ever.

Amen.

Another

For that we have received of thy body from the paten and drunk of thy blood
from the chalice account us worthy, o my Lord, with the robber to sing praise 10
in paradise with the just who fulfilled thy will, Lord of all, Father and Son
and Holy Ghost,

for ever.

Amen.
Seal

For that thou hast accounted us worthy, o my Lord, to delight in thy body
and thy holy blood, account us worthy also to delight in thy kingdom which
passeth not away nor is destroyed, with all thy saints now and ever and world
without end.

15

Amen.

The order of the mysteries

blessed apostles

who made

is finished,

with the kuddasha of the

mar Addai and mar Mari

disciples of the east

Amen.

20

IV

THE BYZANTINE RITE

THE BYZANTINE RITE

IV.
1.

THE BYZANTINE LITURGY OF THE NINTH

From Roman. Biblioth. Barberin. MS.

Pp. 309-344.

CENTURY.
55

(c.

iii.

A.D. 800) pp. 1-73, 512, 519.

(pp. 327-336)

The lacuna

in S. Basil

supplied from Grottaferrat. MS. T ft vii

The additions are from (i) S. Maximus

is

(ixth or xth cent.).

Mystagogia 8-24

in S.

Maximi opp.

Paris 1675, pp. 508-23, or

(2)
c.

Chronicon paschale an.

1001

(3)

S.

Theodorus

Mai Nov. pair,

P. G. xcix
in Pitra

cc.

Juris

eccl.

Combefis,
:

Studit.

biblioth. torn, v,

1687-90

torn, ii ed.

Migne P. G. xc cc. 687-709

624 p. 390 in Migne P. G. xcii

(4) S.

De praesanctificatis in
Romae 1849, or Migne

Nicephorus Canon.

graec. hist, et mon.

t.

ii

30, 13

Romae

1868,

P- 3302.

THE LITURGY OF THE PRESANCTIFIED

OF THE NINTH CENTURY. From the same MS., pp. 7486, 520. The additions are from (i) S. Theodorus Studit.

Pp. 345-352.

ii. s.

(2)

Chronicon paschale an. 645

385 in

p.

Migne/

G.

xcii c. 989.
3-

Pp- 353-399-

From

THE MODERN LITURGY OF

S.

CHRYSOSTOM.

Venice 1869, pp. 34-74 and Ao\ov6ia TOV avayvuxTTOv TJTOL av\\fiTovpyiKov Athens 1890,
The proper of the Theophania from TUTHKOI/
pp. 27-32.
Kara

Ev^oXo ytoi/ TO

TTJV

rd^iv

TTJS

/neya

TOV Xpioroi)

pp. 303

fj.fy( i\rfs

Con

KK\r)(rias

A.v&o\6yiov Venice 1865,

Ei^oXoyioj/ u.s. pp. 684, 636 sq.

stantinople 1888, pp. 149 sq.

sq., 301 sq.

QpnXayiov TO neya Venice 1870, pp. 113-115, 262 sq.

4.

Pp. 400-411. THE PRAYERS

OF S. BASIL. From

OF THE MODERN LITURGY

Evx<>X6yiov

TO

/ze

ya 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 Ta:

gharan The Hymnbook] Constantinople 1850, p. 177. The

proper of the 3rd Sunday after Pentecost homjashotzgtrk
(

(The Lectionary] Jerusalem 1873, vo1

P- 13 Sharacan
(The CanticlebooK) Constantinople 1853, p. 409. See the
-

Introduction.

"

THE LITURGIES
BASIL AND OF S. CHRYSOSTOM
1.

OF

S.

(IXTH. CENTURY)

AEITOYPHA
TOY AHOY BAIIAEIOY

(AEITOYPFIA

TOY XPYZOZTOMOY)

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KAI

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a-

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r]fj.a>v

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THC

Kal

Kal Trpoa-Segai
e/y

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6 6ebs

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Kal

TL^JLLOV

<rov

10

The Byzantine Rit

Basil

S.

KPLTOVS

S.

tv

SiatyvXagov

TWV

tepovpyia

Chrysostom

rfj

o~ov

6ia>v

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vvv Kal del KOL

rovs al&vas

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iv

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rS>v

uxfi TO

iroTT|piov]

(ENARXIS)
3

BACIAGI A

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ayiov TIvtvfJLaTOS vvv Kal del Kal

Kal

Evx ^

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,

auv

luva-n-TTi

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irXovo-ia

TON

HOI HCON

o~vvV)(o-

eAen

TO.

o~ov

npenei

30 Kaf

(ro>

coi

TAS

na-a
/cai

AO!A TIMH

TO)

ay/o>

roG Xlar/Jos

MS.

The Byzantine Liturgy of the Ninth Century 311

s Chrysostom

S. Basil

vvv Kal del Kal

TOYC AICONAC

T(X)N

eic

AidiNCON)

Kvpios 6 0os rj/J-mv COOCON

TON AAON COY KA efAorHcoN
I

THN KAHpONOMIAN

COY, TO 77X77-

tKK\r]o-ias

T77?

SiatyvXagov,

o-ov

kv

dyiaa-ov

TOVS AfAnaSNTAC rfv eynpeneiAN

TOV orKOY COY

86ao~ov

T{J

"^

OeiKfj

avTOvs dvTLo~ov

Swdpti

TOYC eAnizoNTAC en

OTL (TOV TO

o-oi

KpaTOS KOL CO? 6CTIN

KAI

H BACiAeiA

AYNAMIC

KAI

Kal TOV
(H AO!A TOV IlaTpbs
Ttov Kal TOV ayiov IIi>evfiaTOS

vvv Kal del Kal

eic

Toyc AIWNAC
20

ray Koivas TavTas Kal

ovovs

fjfJiiv

o-ou

ra?

a/TTJo-ei?

7rayyi\dfjivos
TCOV

npoc

aiS>vL

SovXcOV

TO

yapiadiitvos

6 Kal Ayo Kal jpici

,->
eni TCf) ONOMATI

vds,

0~OV

25

iraptytiv

avTos Kai vvv

TA A?THMATA

cYM(J)epON

THN enifNoociN THC

0-779

/7

The Byzantine Rite

312
S. Basil

Kal

<\AH0eiAC

S.

Chrysostom

r<S

dyaQbs Kal

OTI

T<S

Kal T
fj.ari

T/O) KCU

r5

HOLT pi

Hvtv-

ay/ico

vvv Kal del Kal

et?

roi)?

(MASS OF THE CATECHUMENS)

(THE LITTLE ENTRANCE)
1

[*H

TW

dpxifpc ws

TO{)

UpaT6ia>

els TTJV

Ata-iroTa KvpLe 6 Oebs

6

i^

/caraa-TTyo-ay

Kal

Tay/J-ara
/cai

yeAcwf

ap^ayyeAft)^ Trpoy

\eiTovpyiav

avv

TTOtrjo-ov

ay-

Trjs

0-779

Trj

icr68a)

^o^r/y,
fifjL&v

ayicw dyyeXoov ytve-

TJ

TOV Xaov

Evepytra Kal

fifJLtov

ovpavol?

arparia?

10-0805 (KUI)

axiv TCO

KK\T]o-iav etcroSos]

Tracr*]?

rfjs

SrjjjLiovpye

TTpoa-iovvav rr\v

KK\r)(Tiav Kal

eKaarov TO vvufytpov
croi/

e/cTrA^pa)-

ayaye TrdvTas

/cat

reXei6rr;ra

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e/y

d^iovs

r)/J.d?

\dpiTL KaioiKTipfJLOL? Kal

(j>L\av-

dirtpyacrai. Trjs

25

OTL

coi

npenei

TIMH Kal rrpoo Kvi

Kal rw T/O)
yuari
3

Al

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r5

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aei Kal

CON AC TO3N AIOONOON).

eic

TOYC

Opomia

TOV

viov /ze^

ou eyAornToc

TO>

Travayio)

/jtovoytvovs

Kal

el

dya6u>

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o~ov

(aw
Kal

VVV Kal

The Byzantine Liturgy of the Ninth Century 313

S. Basil

Chrysostom

S.

Kal e/y

del

al&vas

roi)y

rS>v

TPIZACIOY

@eoy

o ATIOC o

AP OIC

6 Tpicrayia (fxuvf}

Kal VTTO

Trda-rjs tirov-

paviov

8vvdjj.0)S

irpovKvvov-

/xe^oy, 6

e/c

e?NAi

rou

/x^ oVroy

eic

TO

TTapayaycbv TA CYMHANTA,
TON

KTICAC

eiKONA

(777^

KAT

AN9p03nON

KA

Kal

OMOI OOCIN

iravri crov ^apio-pan KaraKoa/j-rjaas

Kal

AiAoyc

alrovvri

cocjjiAN

KAI

CYNGCIN

KOI

i
<r(i)Tr]pia

6 /cara^cocray ?7/xay
/cai CLVOL^LOVS

/cat

copa

777

KATeNCX)niON

6 rr)v

f)p.S>v

AP OIC

CTHNAI

AolHC

ayio? 6

rerpa/xo^)0a

0^^

eoy

oi/

y i0?

ra

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nXrjQovs

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Kal ap^ayyeXcwi/ dopaa-ia rpeTrpovKWovnwos Kal

fj.6vr<i)i>

8ogo\oyov/j.vo$
6

rots

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ro

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x P ov

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l jL

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ayioy

e^aTrrepuyoiy

(7pa(f)lfJ.

rovvTtov ray iavrStv irrepvyas

rr\v ofaLXofjLtvrjv croi irpoa-Kvvrj-

Kal rov tTTiviKiov v^vov vfivovv-

<TLV

Kal

auroy
Kal

6K

6vcnacrTr)piov

TGW

oo\oyiav
SecnTora

CTOMATOC

ro"Arioc

CABAO>9

rj.co^

TV

yap

20

7TO^OVflVOS Kal KpO-

Kal

aov

15

ayio? o @eoy

7roAf6/i/xa<nz/

7n/cAiW>i

10

^a>a

SofdfoVfflV

6 VTTO

ra)

ravTrj

kv

ra Trdvra

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raTretcrov

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TOZ?

ayiov

/ce/cr^/xe^oy ay^o? o

Aoya>

rfj

roi>y

dvvTTepP\r)Tov

avTa>

ptrdvoiav,

SovXovs

THC

fir]

d\\a

ap-aprdvovra

yo^y

0eoy

Kal

povos AHOC

aytav

a^u/i^ot /xe^o?

o~pa(f)l/ji

Kal VTTO T&V ^pov(3lfj. 8oo\o-

yov^vo S

Ayi

ATIOC Afioc Kypioc 25

7rpoo-<5e^6/xe^oy*

ayioy

el 6 $eoy ^/xa)

Kal tgovcriai (/ecu)

kv
i

crov,

rfj

(rvy)(a>pr]crov

TTOLV 7rXr)jjLfieXrjfjLa

kv

ovpava)

irpo<JKVi>ovcnv

enl y^y dV^pooTrot

Kal

o~e(3ovcriv

Kal

avv^vovaiv

ai/roy

<f)i\dv-

30

The Byzantine Rite

314
S. Basil

ray ^v^as Kal ra

fjfjLcov

crco/zara Kal

0~OL

THC ZOOHC

TTACAC TAG HMepAC

HMWN, 7rpcr(3iais

TTJs

OpcoTre

7Tp6cr8eai Kal eK oro-

/zaro?

rjficov

r&v

JJLZVOV

TTap

&yioLS

deoroKOv Kal TrdvTtov TOON APIOON

Tre/z^o^

TOON ATI

Kal TOVS OlKTlp/jLOVS

AIOONOC

Vap(TTr]-

<TOL

r\^iiv

OTI

fj.aTL

dvaTre/jnTOfjiev

(TO>

UaTpl Kal

T>

ayttov

vxT|

T-f]S

7Tp(T-

rS*v

OLTT

avw Ka0cSpas

TVTTOV TOV

TLfJLLOV

TTNGYMATOC 8ia TOV

0~OV

VtOV

fJieO

0V

aidovcov.

T$>V

<THE

LECTIONS)

0EIA ANArNQZMATA

K rot) lepareiov KtXevcrei TOVI

p.an

o~ov

TOV [JLOVOyevOVS

al&vas

HTA

0vo-iaaTTjpiov

AYNAMGOON COJCON TON AAON coy Kal

0~TaVpOV

evXoyr]TOS el eis TOVS

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*vyjt\ TTJS

TOON

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ayi(p

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is

AecnoTA Kypie Geoc

elprivevvov avTov

Kal r

T/<3

vvv Kal del Kal eis TOVS al&vas T&V

TTJS

ipT)V7js

dpx^pcus

K<l<TTa>

c4>

tnro<j)a)VTj<ris

TA 0EIA AIMATA
TO AflON EYAITEAION.

25

MeTa

TT|V Ociav

TOV ayiov fvayyeKlov dvaYvcaoriv 6 apx^pevs Karcuri roO Opovov].

<THE

EVX^
30

(70V,

ayias QSOTOKOV KOI

el 6 debs r}^S)V a Kal IN Afi oic enANATTAyei a Kal orol Trjv

Anoc

86av

TTapa

TrXovvia ra eXerj

T&V

20

Kal

fjfJ.O)!

iravTos rod Xaov a~ov Kal Kard-

fitiais rrjs

a//apra>Ac0j/

rov Tpicrdyiov vp,vov irpocrfyepo-

86s r]iuv IN OCIOTHTI AATpeyeiN

Chrysostom

S.

Kal CLKOV&LOV, ayicLdov

Kvpie
leal

debs

TTJS

f]iJ.$)V

iiravanavd Bas.

PRAYERS)

EKTVT]S

TOV Kvplf

\T)<TOV

e.KTevr)v TavTrjv

Tr\v
b

+0-01;

Bas.

tKeatav 7rpoo~8eai

TOV Kvpie eXfrjaov Chrys.

The Byzantine Liturgy of the Ninth Century 315

S. Basil

rrapa

eAeoyc coy, Kal TOVS oiKTLpfjiovs

Trl

TOV Xaov (rov TOV

Trdvra

Chrysostom

S.

a&v SovX&v Kal eAencoN

TO>V

KATA TO nAnGoc TOY

rj/tas

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The Byzantine Rite

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iva Kai
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The Byzantine Liturgy of the Ninth Century 317

S. Basil

S.

Chrysostom

Tonco i va tlaaKovGov

cay GN

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The Byzantine Rite

318
Basil

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The Byzantine Liturgy of the Ninth Century 319

S.

Basil

Chrysostom

S.

TOV

dyiov
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TOV P.VO-TIKOV vjxvov
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The Byzantine Rite

320
S. Basil

S.

Chryaostom

"

ABeA TA AoopA, IVcoe

ray Qvatas, ABpAAM ray oAoirpocreSega)

KApnobceic, Moocrecoy

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ray iepaxrvvas, ZAMOYHA

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[6 irdai Trpocr^xovoTJiievos irvvp,aTiKos dcriraap-cs]

The Byzantine Liturgy of the Ninth Century 321

S.

Basil

S.

Chrysostom

(THE CREED)
Kal p.Ta TO

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The Byzantine Rite

322
S.

A IION

VT\T\

S.

Basil
0)9

Kal

dXrjOais

Kal nperrON TH MGfAAo-

npeneiA THC
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The Byzantine Liturgy of the Ninth Century 323

Basil

S.

npo

S.

AitoNooN CO^I A ZOOH

TO

AYNAMIC,

Chrysostom

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TO AAHOINON

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{ATIOC APIOC KYpioc CABACOG

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THC Aolnc vov

Chrys.

30

The Byzantine Rite

324
S. Basil

S.

Chrysostom

V TOt? vtylO-TOLS

OiCANNA

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Trdvrobv ran

rfjs /J-tydXrjs (rov

5eo/zej/a)*>

V(77rXay)(vias

Chrysostom

The Byzantine Liturgy of the Ninth Century 335

S.

Basil

S.

Chrysostom

Ka
HKTOVVTCOV Kal rav tvreiXa-

uv

rots dva^Lois

ei/)(ecr-

VTTp aVTtoV

OLL

Kal

rov Xaov

Travros

fj,vr](rOr)Ti

KvpL

Kal

Trdvra^

irl

7r\ov<Ti6v

Trap

<>v

^eo?

eXeoy Kal

ra

TT/OO?

Si

TO

TTOLO-L

ayvoiav

ir\fj6o$

f}

ai)roy

7]p.5)V

e/c^eoi^

crov

e>(

<rov

jLvrovtvcrov

f)

bvojJLdrtov

@eo?

Kal rr]v irpocrriyopiav, 6 e/$o)?

Kao~rov

avTov

eK
o~v

KoiXtas

yap

fJLrjrpos

Kvpi

77

tfTW,

et

AHHAniCMeNOON,

Xi/j.TJi

irda-iv

6
2O

(TCOTTjp

iarpos

rS>v

avrbs roly

ra iravra ytvov

6 elSas

Kao-rov Kal rb a trrifjia avTov,

O!KOV Kal Trjv xpeiav avTov.

Kal pvvai Kvpi

25

Tr]v woif*-

MvTJo-OrjTi

vt]v

TCLVT^V Kal irda-av TTO\IV

kv

Kal

y&pav dnb Xipov Xoipov

TroXeco?

(TlO~ftOV

KaTairOVTLO~lJLOV

fta%aipa$ Kal
Kal

7ri8pofj,fj<f

7TU/00?

aXXo-

fJ.(j)vXlOV TToXe/JLOV

77

KvptTrj$

TroXeco?

irapoLKOv^v Kal
Kal

ya>pa$

7TIO~TL KaTOiKOVVTOOV

Kal
V aVTOL?
3

The Byzantine Rite

336
S. Basil

Ev

S.

fj.vrio-Or]Ti

7rpo>TOiy

o//

\dpia-aL ra?y

TOV dp^L7no~K07rov

T^JL^V

aym:y

evTLHov vyifj

fjLaKporjjjieptvoi

oSotTropov^TO)^ vo&ovvTtov

crfjs

VQVT&V

Ta

THC

OpGOTOMOYNTA TON AOfON

Trdo~rj$ tni-

Jvpi

Mj/rjo~@r]Ti

OpQoOO^ODV

O"KOTTTJ$

(fiopovi

TOC>N

6p60-

TO]MOYNTOON TON AOTON THC

crr;y

croi;

Tr^y

T<X>N

8ia

fir)

20

KooXuoT/y
(TOV

irdv

fjLOL

crvy-

TrXr)fj./jL\r]fta

Kal OLKOIXTIOV

KOVO-LOV T

TO

oiKTipMO^N COY ^al

dvaioTr)Tos

fJLf)S

XGoprjo-ov

KATA

Kvpl

Mvr]0~6r)Tl

nAnGoc

ray

e//ay

TT)I/

y6p LV

TTVtVfJiaTOS

Kal

a/zaprt ay

rov ^7^ov

OLTTO

TO)!/

TOV

TTpO-

TT/oecr-

ftvrepiov, TTJS kv Xpierro) Sia25

Kovias

Kal

TayfJiaTOS

TTO.VTOS

Kal

KaTaior\vvr}S

TO dyiOV COY GYCIACTHplON

Eni cKeyAi HMAC

^O TOffHTl
f]fjL?V

COY Kvptf,,

TH XP HC ~

fi7Tl(f)dl>r]@L

Tofy 7T\OVO-IOIS (TOV OLKTLp-

Ttov Kal

r^y

T$>V

Kapiro-

KaXXiepyovvTtov

U.UiVT\U.kv(jbV

Kal knl irdvTas

AAHGe/AC

15

Kvpie

kv ra?y dytais o~ov

Kal

KafJ.-

aVT&V

Mvrj(r6r)Ti
ZiiNTilN

Kal

ai^fjLaXdtTcov

CTOOTTypiay

AAHGGI AC

TA AIHTYXA TQN

fjfj.coi

Kvpie

Mvrjo-QrjTi

eKK\r](Tiais kv elprjvrj afaov

5 croi;

10

Ev Trpcorojy \JLvr\(rQr]Ti Kvpit

Kvpie

TOV Trarpoy Kal tTncrKoirov

TOW 8lvos

Chrysostom

KK\r]o~iais

TtoV
77

//ay

Tff.VnTQdV

ra

eXery

The Byzantine Liturgy of the Ninth Century 337

Basil

S.

S.

Chrysostom

fVKpaTovs Kal eTroo^eXeiy

rouy aepay rjiuv \dpio~ai] op/Spouy clprjisiKovs

Trj

yfj

?rpoy

KapTrofyoplav Sdtprjcrai, eyAorH-

CON TON CTe(j)ANON TOf 6NIAYTOY

THC

COy

XpHCTOTHTOC

Travaov

TO,

rS>v

cr^/ir/zara

e/f-

ra
ray T&

7ravao-Td(Tis

Kara-

ra^eco?

Xvcrov EN TH AYNAMGI TOY Afi PY

(Tov

TrpoaSegai
(TOV

Tra^ray

HNeyMATOc
e/y

yioyc

r^

f}fJ.a$

ftaviXelav

KA

(J)OOTOC

yioyc

Kal rr)V ar]v dyd-

HM?N Kypie 6 0eoc

K<)>a>.

Kal

8bs r]fuv IN

avviwtlv TO
/cat

EN)

CTOMATI Kal

TOV Tlov Kal TOV ayiov

I7Vet//-iaToy

AolAzeiN

Kal 20

vvv (Kal del Kal

e/y

Xa6s

<THE

GCTAI

BLESSING)

lepers

ra eAen TOY MepAAoy Geoy

y XpicToy MGTA irdvT&v

YMO;)N

6 Xa6s
l

KApAi A

T&V

roz)y alcovas

KA)

MIA

TTavTifJiov Kal /ieyaXoTTpeTrey 6Vo//a crov TOV ITarpoy

MGTA

TOf

nNGYMATOC

coy

KAI

ccoTnpoc

HMOJN

The Byzantine Rite

338

S.

S. Basil

<THE

Kal TOV BULKOVOV TTOIOVVTOS

LORD

Chrysostom

PRAYER}

TT\V p.to~r]v

T&V

SiaKovos

(ftvrjfjL

ayian>

Ka

6 Upcvs P.VCTTIKUS

6 !pevs
C

6eoc HMGON 6 6e6c TOY

Ka

8i8aov v^adicos T&V euepye-

coozeiN, (TV i7/zay

10 pio-Tf.lv CTOL

M0

LS

Kal

enoiHCAC

03N

crov

(TV
T]fJ.O>V.

ravra

KA0ApicON

TTANTOC

MOAyCMOf

CApKOC

KAI

T*V

crov
(TOV
fjLvcrT^picAv

ravTTjs 7779 /epay Kal

rpairtfos

7rvevfj,aTiKfj$

niTAe?N Ari^CYNHN IN
(Tov iva kv

Ka.Qap&>

THC cyNeiAHcecoc

TO)

crov

crdo/jLaTi

(rov

ei/a)^o5//r

Kal

Kal

TO>V

fj.eXrjfj.aTQOi

ayiacr-

ra>

dy/co

TOV \pLcrrov

atfj.ari

avra

VTToSe^dfjLevoL

dgicos a\a)fj.p TON XpicTON KA25

TOIKOfNTA eN TA?C KApAlAIC

Kal
(TOV

ytva>iJ.t6a

Kal

fj-iySeva

r&v
30

T<>V

Ka

NAI
77/^0)^

(frpiKTCcv

ttrovpavitov

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TJ/J-O)^

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crov TOV-

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&fiapTt&vt

777/0)^

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jj.dro)v

(J)6B03

Kal Seo-

o"

Kal

AHO

rjfJLas

TTJV

(f)i\dv6pG>ire

Kal irapaKaXoviJLtv

^0?

6 7rpoo-5e^a//e^oy TO, Satpa

15

S.TI

oy

pr)o~iav
PI

is crvv^coprjcri^ 77X77 /z,

e/y

KOINCONI AN,

ovpav&v

MA

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e/9 afacriv

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els

A|~I

paviXeias

K\-r]povofjLtav^ e/y rrap-

rr)v

Trpoy

fJLrjSe e/y

tre,

MH

etc

The Byzantine Litzirgy of the Ninth Century 339

S. Basil

S.

Chrysostom

K TOV ANAllCOC

dXXa

ftaivtiv

Sbs

TJ/JLLV

r]LL60V

aov ey
e/y

alowiov,

airo\oy(av
CTTt

V7Tp6(r8KTOV Tr]V

TOY 00-

@pov BHMATOC roy xpicrof vov

OTTO)? av Kal rj/jLets /zera iravrobv
rS*v

ayi(>v

r&v

drr

alcovcov croi

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dya6a>i>

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KvpLt
6 SLO.KOVOS

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v

META

Sea-Trora

fj

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-e

ro^

a/cara/cprra)? 20

6tov

kitovpaviov

TTAreA

Kal

Ae.reiN
6 Xaos TO

6 Xaos

TTATep HMOON (6 IN TO?C ofpANoTc,

TO ONOMA coy,

eAeerco H BAciAeiA coy, reNHGHToa TO GeAHMA coy obc IN

oypANO)
KAI Ini
KAI

A(f)eC

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pfCAl

TON ApTON HMO)N TON eniOyCION AOC HM?N

CHMGpON
HM?N TA 606IAHMATA HMODN O3C KAI HMG?C A(J)l eMeN TO?C
HMOCJN

KA

MH eiceNerKHC

JMAC

eic

neipACMON AAAA

HMAC AHO TO? TTONHpof)

6 icpevis

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25

THC fHC

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BAciAeiA KA

jo

K<j>co.

AYNAMIC

Z 2

KAI H

AO!A TOV ITarpos-

The Byzantine Rite

340

s Chrysostom

S. Basil

del Kal
v TLOV Kal TOV ayiov I7Veu//aro9 vvv Kal

eic

aloovcovy

T(f>v

Xaos

(THE INCLINATION)
Kal jura TO

Xaos
<6

Kal
\Y

Kal TOV SiaKovov

10

TO)
6 8ia.KOvos

VT s

5 Kvpia

Ta?

K\Lva)fiev")

6 iepevs JJLVO-TLKWS

6 TTATHp TOON

KvpL

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O~OL

ra9

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TOVS

KAHCeOOC

tavTcnv

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AOpATC

e^ OVK

HANTOC eppoy noNHpoy

oe

(TVV a^rov Kal

6i>T<DV

TO,

\itov

35 TI(X)N,

C/9

KOINCONIAN

AfAGco

roi)y

AT0aXay

T^elv Ttov

Kal

eic

TO CINAI trapa-

eic

auro?

avp-TravTa

KK\iKOTas

KaTaia)0-ov a/cara-

TOVTOOV

(TOV

dirocrTri-

epp^

Kal

d{J.TpriT(p

TTJ

Kal TO) 7r\ij0L TOV eXeou? o~ov

ayiavov

TTANT

BACiAey

ra irdvra
8vvdfjLL Srjfj,iovpyrio-as

yaycov

20 (TOV

O~OL

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d\pdv-

faoTTOLCOV

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ray

yap tK\ivav crapKl

ov

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av ovv SeanoTa

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e^o/zaXicrov

IBiav

TO,

npo-

f)i

KaTa

TTJV

TO??

xptiav

o-vfjL7r\varov,

roF? 6

(Tvv68evo~ov*

TOVS

voaovvTas

TO>V

Kal

lavai 6 /arpo9
TOOV

0~GDIJ.dT(i)V fjLLCOV

The Byzantine Liturgy of the Ninth Century 341

Chrysostom

S.

S. Basil
K<t>0>.

Kal (fnXavOpWTTia TOV (fJLOVOytVOllS (TOV VLOV

)(dplTl Kal OiKTlpfjLoTs
fjL& ov evXoyrjrbs e? avis

ro>

iravayioy Kal

aov TrvevjLari vvv Kal del Kal

els

Kal

dyaQw

TOV$ aiavas rav

ai<*)va>v).

(THE MANUAL ACTS)

EVXT|

ns vij/wcrews

Xpiarl

I-qa-ov

TTpocxec Kypie

a-vvKa6g6fj.i>o$
alto<TOV

&

iravrl rcS

TH

Kal

co5e

HMAC

dopdraos

ayiov KATOIKHaVo>

rS>

Tlarpl

f)[UV Kal 8l

fJLTaS<)VVai

Kar-

Kal

Trapw

10
f)fJLO>l>

crov

elite iv

6 lepevs vvj/oi TOV ayiov

6 SKXKOVOS

TOV SIUKOVOV

6 lepevs

apTOv Kal Xfyei

Ta
Kal

eic

TOIS ayiois^

ayia

JICTO,

ETs aytos,

XajJipdvei

)(eipl

Upevs

6 6ebs r^fji&v el

ayidcrai,

T^JLLV

KpATAIA COy

Aa<S

Kal p,Ta TO

TO

eliretv

etc Kypioc

15

TOV Xaov TO

iHCoyc XpicToc

AolAN Oeoy TTATpoc

K TOV d-yiov o-wp.aTOS p.epC8as Kal pdXXei els

Eis
4

TO

coy KAI eA6e eic

THpioy

TOV aprov

T<

TrXrjptopa

TO,

ayta iroTT|pia Kal

Xe-yei

20

TIvvp.aTos aytov

el \ir\ Kara. iroXXT|v irepiaTao-iv

[ov xpT| avev dep^ov XeiTOVpyfjo-ai -irpeo-pvTepov
Kal el ov8ap,ws evpio-KTai 0epjxov].

(THE COMMUNION)
3

MGTA

eK<|)&)VT]0-lS

@eoO Kal
<f)6/3ov

[4/dXXeTai TO
3

TT]S

ni cTeooc KAI AfATTHc

KOINQNIKON]

[H METAAH^II.

MeTO, TTJV JXTaXT]4/lV

ICOCON 6 @eo?TON AAON coy (KAI eyAorncoN THN KAHPONOMIAN coy)

Kal lirixapaTTet TO Oetov
a

awajv

aratWov

Chrys.

o-r|jJLeiov

TOV
b

TIJXIOV

+ 6 Xaos

aravpov],
Ets 01740?

Chrys.

The Byzantine Rite

342
S.

Basil

Chrysostom

S.

TO p,Ta\a,piv irdvTas TWV dyiwv fivo-rrjptcov v T*

[MT<1
diTOKaOio-Tav TO, Tifxia pimSia
KOVS tirl TO
aKvo<|>vXdKU>v

Kal d\Xa

Upd

CTKvr],

diroT0T]vai irdvTa

TO CK TWV irapaTpaireZjiiDV (p.Ta) TT|V SidSoaiv

Tpdirefav Kal ^aAOTivai T

p.TcL

ls T-f|v a-yiav

\Y e

TOV KOIVOJVIKOV,

i"ai

TTAHpC00HTOO TO CTOMA

T\\JLtoV

M6N THN A02AN COY

T)lCO(TaS

OTL

Kal TOVTO TO Tpoirdpiov

AINGCeOOC

Trjp7)a-ov r)fidf kv

f)/JLa$

ra>

KvpL
T&V ayttoV

[Kal

diTOKaGicrTacrLS

TJ

T&v Bwpcov

(TOV

fJLTa(T\lV

dymcr/za) oAHN THN HMepAN

era)

co^ray THN SiKaioa-vvrjv coy.

IO

pteXXeiv TOVIS K\T]piSiarKcipia Kai iroTT|pia

dXXrjXovid]

tv rfj irp60co~ci Kal at

TWV

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(THANKSGIVING)
Kal

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tirovpavitov aov Kal

fiv<rrrjp{a>v

andvrtov

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raw

fjLTa\r)^L

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10 pio&v

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coi

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iKea-iais Trjs

^eo-TrofV^y

rj/jLcov

ev^c^S

dyias tvSogov
QCOTOKOV Kal

denrapOtvov Mapias Kal irdvrow TCOV dytaov aov T&V air

alwi-cw

+ p.vcrTiKu)S Chrys.

croi

tv

The Byzantine Liturgy of the Ninth Century 343

S.

S. Basil
Traz/ro?

tvavrtov, e/s TrepnroLrj-

aiv

tvTO\$)v o~ov,

rS>v

TOV

airo-

iS

eVt

Trjv

Xoyiav einrpoarSeKTOV

TOV

prjLtaTOS

(fropepov

Chrysostom

crov

Xpio~TOV

(K<t>0>.

OTL

el 6

(TV

TO)

KOI

TIaTpl

^LL&V Kal

ayiaa-fjibs

T/

r<3

Kal e/y rouy a/ooray

KCU

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o~ol

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dvaTTe

vvv

ayio) TIv^vpaTi

KOLL

act

r<Sz/

JO

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<THE

SidKOVos

EN eipHNH
6 Xaos

EN ONOMATI
15

^0?

Kvpie
TON

AAON

coy

eyAorHcON
TO

THN KAHpONOMIAN COY

KK\r)(ria$

TTJS

COOCON

17/zooi

KAI

7T\rj-

cov

kv

ayiavov

8ia<t>v\aov

rovy Ar^ncoNTAC r^i/ eynpeneiAN

TOV ofKOy coy

86aaov
Kal

MH

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epKATAAinHC

rjfjids

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crov,

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OTL Kal

faXaVQavd-

TO) KaTaStSiKacrfJLei Ois r\\iiv

Kal 20

TOIS apapTLais
TJ/JLIV

Kal

eXtvOcptav

/zere&OKa?

TTJS

rjfJLiv

enovpaviov

TOV

ayiov vw/jLaTos Kal a

TOV

Kal

Xpio~Tov o~ov

aKaTaKpfaovs

25

o~ov

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iroirjaov

f)/J.as

re

Kal TOVS SovXovs o~ov TOVS 8iaAaO)

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Kal 30

The Byzantine Rite

344
S.

Basil
TO)

UP

/cat

ad

S.

Harpl

/cai e/y roi)y

Kal

Chrysostom

roiavTrjs

Trjs

crov

fj,vo~TiKrjs

ey

a/ooray

Ka

cra)fj.aTO$,

ey
Lvd KATAlKJOGWMeN Kal THC
BACIAGI AC

crov

paviov

7TOU-i

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rs

Ka
Travayias

ayioy

crov

Kal

Ka

cro
ra>

(Kal
fj.aTL

TO)

Kal

Maptas

T&V ayiwv
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OZOTOKOV

d^pdvTov

Kal dtLTrapOevov

T/5 Kal

Uarpl

ra>

ay/a>

vvv Kal del Kal

Tlvevroi)y

e/y

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<IN

TOV
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TJ)I>

Kal

THE SACRISTY)
Euxij els TO Karao-retXai rd ayia

0-KUO<J>XlAa,KlOU

TereAecrrai

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rjpfTcpav 8vvap.iv irdvra arrep edov

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THE LITURGY
OF THE PRESANCTIFIED
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The Byzantine Rite

346

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OF THE CATECHUMENS)
(THE CENSING)
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(THE LITTLE ENTRANCE)

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(THE PRAYERS)
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The Liturgy of the Presanctified

avTovs

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aw r^uv

tva Kal avTol

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347

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15

HvevfJLaTi vvv Kal del Kal

rovy alatvas TCOV

(MASS OF THE FAITHFUL)

(THE PRAYERS OF THE FAITHFUL)
TTMTTWV

0eo9

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f)fj.a)v

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MefAC

alo-Oijoreis

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TravTos Trovypov ^3Ae/z/zaroy, a/co^ 25

rj

dnptTTtoV dyvi(Tov Se fjfiwv Kal

TTJV

2O

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c/9 d(f)6apcriav r)fj.as

ray

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ane^o-flai npdgecov,
TO. fj.e\r] Kal
fjfjiaiv

KaTao-(j)aXLf6fj.vos \dpiTi

30

The Byzantine Rite

348

OTL npenei coi irdara AoiEA TIMH Kal

7rpoo-Kvi>Tjo~i$

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TO) T/O) Kal TO) dyioo IIvev/J.aTL vvv Kal act Kal eic Toyc AIOJNAC

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ayi vTrepdyaOe
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u 7rvVfj.aTi vvv Kal del

aya^<3

rouy

(THE GREAT ENTRANCE)

2

20

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AYNAMeiC

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rereAetoo/zej/r; SopvtyopeiTai,

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fVa fjLTO^OL fafjs altoviov yivco-

(THE LORD
30

Kal jJLTa TO

TO>V

ir\Tjpci)0f|Vai

dpprJTonv

PRAYER)

At dwdfjifis r&v ovpav&v 6

Kal

dOtaTcav

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icpciis

^eoy

ei

Trap

(L

01

The Liturgy of the Presanctified

GHCAYpOl THC
rfjs

THC fN^CeOOC AHO KpycJjOl,

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o Aaos

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The Byzantine Rite

35
evieN

A(t>i

TO?C

HMCON

oc^eiAeiAic

HMAC

TTGIpACMON AAAA pfCAl

ATTO

6 iepevs

CO? 6CTIN

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TOV Tlov Koi TOV aytov nvVjjLaTO$ vvv KCU act KCU

KOI

eic

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oXaos

(THE INCLINATION)

O lpVS

10

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Kal

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/Act)

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o~ov

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dya6S>

Kal

Kal del Kal e/y ro^y

aia>vas

TCOV

o~vv

6Xa6s

ra>

The Liturgy of the Presanctified

35

(THE ELEVATION, CONSIGNATION AND COMMIXTURE)

[v

8c Y*

rfj TTJS ti|/axr0)S

SICIKOVOS

copa ou p,v rot aipei TO ire-rrXov

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TTJS

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iri<})oiTfi<ra)s

irpoifj

p,v<miCT|

10

yia O H.tvTj reXcTTJ ?K

dyiov Qi^aros

T|VCOJJIVTJ].

(THE COMMUNION)

(TOL

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o~i)

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OUTCO
[(iTa TT IV ISiav p.TaXT]v|/iv Tat)TT]v liriTeXei 6 TTQV lepoupyiav TTOIWV
aoi KU-YW TKvov irio-Td|xevos
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ni cTeooc

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ATAHHC (Trpoo-eA^ere).

30

The Byzantine Rite

00-

Herd

TWV dSeA^wv

rr\v

|a.Ta\T]x|;iv

ZOOCON 6 @eo? TON AAON coy (KAI eyAorncoN THN KAHPONO\AI AN coy)
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(THE DISMISSAL)

Esi

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MS.

THE LITURGY OF

3.

CHRYSOSTOM

S.

ACCORDING TO THE PRESENT USE

OF THE

GREEK ORTHODOX CHURCH

PREPARATION OF THE MINISTERS)

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5

tepovpYias Kaipoi).

TTKTTAVTOS |XTCt TO TTOlTJCTai TT|V <TUVT|0T] TCp TTpO6CTTCOTt

4v
vac^ Kal auvcxp-a TCO StaKovco iroioOai irpocrKvVT|p.aTa rpia

|16T<iv<HaV

T^>

elra \tyei 6 Sidicovos

Kal iroiTjo-avTOs row teptws

IO

vXoYT]T6v

6 debs fjpaiv Trdvrore vvv Kal del Kal fls TOVS

al5>vas

TO>V

ulowav.

ap.rjv

apxerai Xryciv 6 SIO.KOVOS TO

Ba<n\ev

ovpdvte TrapaK^re TO TTNeyMA THC AAHGe iAC, 6 Traj/ra^oO napaiv KOI

T
dyaduv Kal fays
)y^ s ) *^&* Ka O-KTJVOHTOV

TO.

rravra Tr\r]pS)V, 6 0r)(ravpbs

ev

fjp.lv

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fjfj.as

XP

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anb

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Kal aaxrov dyade rds

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^i^as 15

f/f

TptS

Ao^a. Kai vvv

Tiavayia rpids e\crj(rov
r
]O o v fds dvofj,ias

(rvyx<*>p

fjfjids

fjfiiv

5e<T7rora 20
Kypie lAAcOHTi TA?C AMApriAic HMCON*
ayie e7ricrK6\^at Kal lacrai rds dcrdfVfias rj^

eNKtN TOY ONOMATOC COY

Kvpie fXtrjaov, Kvpie fXeqaov, Kvpie
HMCON

A a

The Byzantine Rite

354

TO ndrep

p-erd 8e

OTI coy 6CTIN H BACiAeiA KAI H

roil

DYNAMIC

T|p,wv

6 Upcus

AO!A roO Harpo? KOI TOV YtoC Kat

ata>i/a/.
AMHN
TOyc AI OONAC

KA! H

dyiov Hve.vu.aTOs vvv Kal aet KOI tic

TO>I>

ira \YQvcri TO
5

E\fT]o~ov rjuds, Kvpie e\ejjo~ov r}u.as

(rot Trjv iKeo~iav

Aoa

a>s

MNHC6HC

Yiw

Ilarpt KOL

Kvpif f\er)(rov

yap dnoXoyias diropovvTes

7rdo~r)s

decnruTr] ol d/ifiprcoXoi Trpoo-fpfpo/JLev

rjfJias,

\erj(rov

Kal ayt o) Tlvevfjian

fVi

TOIV avofjLiwv HMOON

crol
yap TreTroidafjifv MH OppcGHC HM?N C())6ApA
a\X eniBAeyON Kat vvv cos evtnrXayxvos Kal Ay

10 HMAC 6K TOON IxQpOJN HMOON CTl/ yap ft 0OS TjfJiOOV Kal HMtTc AAOC COy,
epfA xeipooN coy Kal TO ovop.a crov cTTiKK\f]p,f6a

Kal vvv Kat

aet Kal (Is TOVS atwi/ay

avoiov

TTJS fva-rrXayxvias TTJV irv\r]v

(re p.rj
1

da Tox^o aifj.ev

5 TOV yevovs

TK>V

TOVTIJV

f]fj.as

8ia

pv(rdeLT][j.ev

<roi>

aloDVoav.

TG>V

fjulv

T&V

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ap,rjv

i>\oyrjfjLvrj

QforoKe

TrepKrTacreoiJv

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e\7riovTes els

yap

ei

f]

(r<BT7;pta

xpitrnav&v,

d-rrtpxovTai is TT|V etKova TOV Xpio-Tov

etKova crou irpoaKVvov^iev ayaBe aiTOvp,(voi
TTTaicrp-aTOiV Tjpwv Xptore 6 Oeor, ftovXrjaet yap T)v$OKT](ras (rap/a aveXBelv ev
TO) araupep iva pva-rj ovs errXacrus
K TIJS dovXeias TOV exOpov odev
evxapi(TT<t>s
"Eirfira.

Trjv aftpavTov

20 ftocouev
ffaxrai

\apas

<TOI

TOV

TO.

f7r\rjpa>o-as

rrdvTa 6

(TcoTrjp

f)fj.)V

Trapayevouevo?

els

TO

KOCT^JLOV

eiTa ao-irdfovTai KOI TTJV ciKova TTJS OeoTOKOu Xeyovres TO

Tpoirdpiov

vnapxava-a Trrjyf] avfj-Tradfias a^t wcroi/ f)p,ds 6eoTOKe /3Xe^oi/

Xaov TOV d/iapr^o-aira, dflov as del TTJV dvvao-Tetav trou els are yap
25 t\iriovTtg TO Xatpe j3o)p,ev oroi o)S TTOTC 6 Taj3ptf]\ 6
a
Evo"rr\ayxvias

els

TO>V

EiTa KXivovcrt

rt\v

Ke^aX^v Kal Xtyet

Kupte eSATTocreiAoN THN X e ^P^

&

yVoyc

Upevs ravTr]v

TT|V

KaToiKrjTrjpiov o~ov Kal

dtuKoviav o~ov
aKaTaKpirois Trapaora? TO) <po/3epw o~ov
dvaipaKTOV lepovpyiav eViTeXeo-co* OTI coy tCTlN H AyNAMlC KAI H AolA
AMHN.
TOyc A|OONAC rcoj/ ala>vu*v.

p-6 6is TTJV TrpoKeifj-fvrjv

30

(rnv

"va

ftfjuaTi Trjv

eic

(THE VESTING)
"EireiTa

TTOioGcri Kal

TOVS \opovs irpoo-Kwf|(iaTa dvd tv Kal OVTWS

airepxovTai els TO 0vcrtao-TT|piov XeyovTCS TO
is

EiceAeycoMAi eic TON oTKON coy

35

{ecus

X96vTS

els

TO UpaTetov

TXovs

x|/aX|x. c

iroioOo-i TrpocrKWT]|jiaTa

Tpia fiirpoo-0v TTJS Ayias

Tpaire^Tjs Kal dairdfovTai TO aYtov evayyeKiov Kal TT|V a-yiav Tpdirejav.

EtTa Xa[xpdvovaiv

40

tv

atiTwv tKurfpos TO o-TOi)(dpi.ov avToi) Kal

\p<riv
Tpia irpos dvaToXds Ktyovrfs Ka0 lavTOV iKarcpos TO

Tats

TTOIOVO-I Trpoo-KwrijiaTa

O 0tOC

lAACGHTI MOI T(p AMApTOOAcp

The Liturgy of
lTd irpO(TpXT(U TO)

TW

<rvv

St.

Chrysostom

6 SlAlCOVOS KpaTCOV

Upl

topapicp Kal uiroKXivas TTJV

V TT) Scla X 61
T OTOtxdplOV
lavroO KC^aX^v Xryei
?*"

EvXdyTjo-ov decnroTa TO OTOl^aplOJ* (TVf

6 8
6 $60? j^aii

elra viTroxcopet Ka0

i/Ci/

a>

a>papi

aet *ai ei? TOUJ

/cat

lavrov 6 SiAicovos

T&>

\yt

Upevs

TravroTf

355

ala>vas

TWV

alatvuv. 5

TOV lepaTEiou Kal tvSverat

ls ev (icpos

TO 1.roi\apiov eux6p.evos OVTCOS

AfAAAiAceTAi H
KAI

)(ITOL>NA

NyM4>HN

Moy eni

V^YXH

KATeKOCMHCe M

(ibc

NYM4>!(x>

Se

Ettip-aviKia

Tais

tiriflefxevos

TW apiaTpcp

tiriTiO-rjo-v

ev

x^pa-Lv,

p.rv

Tfj

wp.a>

8e|ia

AeliA coy \ e P Kypie ^t^olACTAi CN icxyi, H &e5iA coy xeip Kypie e

ex6poyc

KA!

TcpnAHeei THC ^olHC coy cyNeTpi^AC royc yneNANTioyc

CV 8( TT)

x^pec coy eno mcAN ME

Ai

r<*P

KOCMOi

Kal TO p,v fipdpiov do-irao-ajxevos

TO,

we IMATION ccoTHpioy
nepieGHKe MOI MirpAN KAI (be 10

eNe^yce

rep Kypia)

7repte 3aXe /if,

feY^pocyNHC

enAACAN M

KA!

15

Upl(TTpU Xe^Cl
CYNETICON Me KAI MAGHCOMAI TAC

NjoAAC coy
eiTa dircXOcov
v

T^

UTpemei Ta

v T[J irpoQco-ci

TW dpLO-Tpw, TO

p.tpt

Kal 6 Upetis 8i

OTJTCOS

rjp.(ov

floTT|piov

tepd TOV p,v ayiov AIO-KOV TiOels

20
4v TW 8e|i(p Kal TO, aXXa

aw

evSveTar Xa^wv TO ZTotxdptov 4v

KaTa dvaToXds ws

Trpoo-KuvT|o-as TpiTOv

fos

iprjTai

TTJ

dpia-TCpa \eipi Kal

o-4>paYtc

jravTOTe vvv KUI aei Kai eis TOVS aifovas TCOV aidowv.

v8vTat

eiTa

afirjv

atiTo Xe-ytov

25

AfAAAlACeTAI H YYXH M Y
u)S

iTa XafBuv TO

o-<f>pa-yio-as

irtpnLQerai auTO Xeytov

eK^ewv TTJV X^P IV aVT0 ^ f 71 royy lepe is avToi (be MypON

TO KATABA?NON eni najpcoNA, TON nobfcoNA TON AAPCON, TO KATABA?NON 30

EiXoy^Toy 6 Qeos
eni Kecj)AAHC
eni THN

TcXoUS WS aVCOTCpb)

EmTpaxT|Xtov Kal
6

"

WAN Toy eNAyMATOC AyToy

6lTa

TT|V

Xa|3b>V

Zu>VT]V

\eyfi. ir6plJu)VV\)p,VOS

EuAoy^ro? 6 0eoc 6 nepizooNNycoN Me AYNAMIN KAI eOeTO AMCOMON THN oAoN

MOy rrdvTOTe vvv Kal ael Kal els TOVS alcavas TWV aluivwv
TO.
35
Eirip-aviKia us dvcj0V eiptjTai
8<

Xapwv TO YiroYOvaTiov,

eiTa
r\

dXXos

TLS

TTepizooCAi
KA!

THN

TCO KAAAei

npAOTHTOc

e xcav

KA!

d^lb>|xa,

pOM<|>AiAN

el

TpcoTOoriJYKeXXos TT^S p.YdXi]S tKKXijo ias

vXoYT)o-as atiTO Kal do-TTaadp-evos \eyei

?O"TL

Kal

coy eni TON MHpON coy AYNATC

TH copAiOTHTi coy

coy KAI eNTeiNe KA! KATeyoAoy KA! BACiAeye eNeKeN AAH0e iAC

KAI

AiKAiocyNHC KA! oAHTHCei ce GAYMACTCOC H AeliA coy iravTore vvv 40

Kai del Kal els TOVS alwvas

Ta>v

alu>vwv.

durjv

A a

The Byzantine Rite

356
tiro,

\aj3wv TO

Kal euXo-yrjo-as doTrd^eTai Xeywv OVTWS

<fr\6viov

Of fepeTc coy Kypie eNAycoNTAi AIKAIOCYNHN

ocioi

of

KA!

vvv Kal del Kal (Is TOVS alatvas

AfAAAiACONTAi 7rdvTOT

ru>v

coy dyaXXidari

aia>i/a>f.

dp.Tjv.

(THE LAVATORY)
5

Eira dircXOovTcs

TOy AKOyCAl

TO X&)VfvTT|piov VITTTOVO-I
Ka0

is

TO.S

^P aS

XY OVT

(Karepos

IN AGcooic TAC xeipAc MOY KAI KyKAoocco TO GYCIACTHPION coy Kypie

AINGCtOJC COy KAI AlHrHCAC0AI TTANTA TA 0AYMACIA COy.
4>OONHC
fJif

MH
Kypie HTATTHCA eynpeneiAN oTKOy coy KAI TOTTON CKHNOOMATOC AO^HC coy.
10 cyNATToAecHC MerA ACeBooN THN
^Y\HN MOy KA! MTA ANApaJN AfwATCoN THN ZOOHN
MOy CON N xepciN AI ANOMIAI, H At2iA AYTCON |n\Hc6H AcbpcoN. epw Ae GN
AKAKIA iwoy erroptyGHN AyrpcocAi Me Kuptc KA! eAeHCON Me.
EN eyGyTHTi, 6N eKKAHciAic eyAorHCOi ce Kypie.

6 noyc MOY ecrH

(THE PROTHESIS)
15

Kal

OVTO>S

V TTJ FlpoOeo-ci.

dirpxovTai
T1]S

tiTa irpoo-K uvTifji.aTO Tpta

np000-03S 1TOlTlO-aVTS \(^OV(TIV

0eOC

fAACGHTI MOI TCp AMApTOOA(p

KAT6pOS TO

KO.I

\fT]Cr6v fie

eiTa 6 iepevs TO

E^HfOpACAC HMAC
20

7rpo(rr)\(t)0e}s
T)p.S)v

86a

Kal

rfj

THC KATApAC TOy NOMOy

TO) TlfttO) (TOU

at/mm

TcS

Xoy^?; Kfvrrjflels rrjv adavaaiav eTrrjyacras avdpdwois

<roi

6 SiaKovos

Kal
25

EvXoy^ros

6 6tos

f]p.ci)V

irotei 6 Upetis eu

Trdj/rore

Kal del Kal eij roiis al&vas rStv alwvav.

1

Ci

V p.tv TT) dpiaTepa X 1 P T1 v Flpoo-^opdv, V 8 TTJ

6 tepcvs
Ka* o-^>payi^(av JJLCT avrrfjs TpiTOV liravto Ttjs o*<}>paYi8os
"l

AOYXT V
J

TTJS

JO

irpoo-<|)0pa,s

E?C ANAMNHCIN TOU KVplOV KOI

0OV

XY

KOt (TaJT^pOf

T]p.U>V

lr](TOV

Xpl&TOV

K TptTOV Kal eviOtis iTT|Y vaJcrl T11 V

Kal X

Qc npoBATON

erri

cv Sc Tcu upicTTepcu

35 KAI COC AMNOC AMOOMOC eNANliON TOy KeipONTOC AyTON

A<})CONOC

CTOMA AyTOy
V 8J TO)

CIVOJ

p.pL

TTJS

eN TH TAneiNcbcei aurou H

OXJ>paYt8oS

Kpicic AyTOy hipSH

OyK ANOIfei TO

The Liturgy of

St.

Chrysostom

357

V 8J TO)

THN Sf

r ew

AN AyTOy TIC AlHfHCeTAIj

Xeya Kara

6 8i SiaKOvos Ivopuv evXa|3ws Tfj TOiavTrj TeXe-rfj

p.iov

dvaTOjjnqv

Tou Kvpt ou 8er]da)iJ,ev

Kparwv Kal TO topdpiov tv Tfj X l pt
jxerd Tavra Xcyci 6 SiaKOvos

Enapov Seaxrora
Kal 6 Upcvs

ejj,|3aXdI)V

aYiav Xoyx^v
irXayiov TO Se^iov p.cpous
e-iratpei TOV aytov dprov Xe-ycov OVTWS

TT]V

irpoo-<j)0pas

Kal 0cls aurov UTTTIOV

T^ ayia)
Qv&ov 8e (T7rora

8io-Ka>

elirovros

0iJt avTov o-Tavpoi8ws otJTO)

Gwerai 6 AMNOC toy Otoy 6

TW

Se|iw

Ai

TOW SiaKovou

Xeyuv

pcoN THN AMAPTIAN Toy KOCMOY ynep THC Toy 15

ja-tpti

TO ?xov TOV aTavpov,

TO 6 vop.a

fxtpos eirdvw

p.Ta

T-qs

Xoyx 1

VIJTTOJV 8

5 djxecrcos viro

ITJOTOVS"

Efc TOON CTpATiooTcoN AoTX^ T HN TTAeypAN AyTOy eNy2e KAI

ti

tyeeoac e

A?MA KAI yAcop KA! 6 eoapAKobc MeMApTypHKe KAI AAnGiNH CCTIN H MApTyp iA AyTOy
6 5f SIO.KOVOS

YX* et Ttp dyico -rroTTjpico CK TO-U vajxaros

v8aTOS iircI)V irpOTepov irpos TOV tepea

Ev\6yr)O ov SecrTrora
os Kal euXoyct
"Ev\oyr]p.evr)

f]

Kal Xapwv 6 avros

fivrjiJLTjv

TTJS

Kal denrapOevov

ayiav evaxriv

TTJV

aura Xtycov

Mapias

i]S

v Tats

P CT^ T1 v irpwTTjv a^paytSa

Xeyi

>\

\mcpev\oyrj p,evr)s fV8o|ou Seo-TroiV^y

fjp.S>v

rats ?rpe(r/3eiaty TrpdcrSf^ai Kupte rr\v Ovfriav ravrrjv

TO vTrepovpdviov o~ov dvo~iao-rr]piov

Kal aipcov p,pi8a TtOrjo-iv auTif^v ev

^o
TO>

TTJS p.cnr]s

TTApeCTH

20

Kal TOV

6|xo

evwaris ruiv ayiav (TOV iravrore vvv Kal del Kal els TOVS al&vas 25

Els Tiprjv Kal

els

o-a)T?7piaf.

Kal arpe^ei TO ?Tpov

v

ATperAi ATTO THC THC H ZCOH AYTOY

"On

KOCMOy ZOOHC Kal

TT]S

BAClAlCCA

Se|i<5

p,cpci

TOV dyiou dpTOv

irXtjo-iov

avroO Xtywv

Ae2lO)N COY 6N

IMATICMOJ AlAXPYCW

TTeplBeBAHMCNH

TTeTTOIKlAweNH.

EiTa Xa^uv 8\JTpav

avTTlv

TW dpiaTCpcp

a4>payi8a

p-epet

Kal aipcov

iieptSos TTJS OCOTOKOV Kal Troiwv

Els
rrao~>v

Ttp.i]v

Kal

p.VT)p.r)v

rcay eTrovpaviwv

p.epi8a

jjiiav

e|

atiTfjs

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TOV dyiov dpTOv irXiQaiov avrov dirtvavTi

apx^v

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TCOV Trdnp-eyio-Toiv ra^iap\a)v

dwdpeuv

do~aip.dT<i)V

TTJS

Ta^(os Xtyci

Mt^a^X

Kal

Fa/3pijjX

ACCII

35

The Byzantine Rite

358

etra afpcov Scvrcpav

ToG
dyiaiv

KOL fvfiu^OV TTpOfpTjTOV

TlflLOV
eV8da>i>

Maxrewy

Trpocpqrooi

leaaai, Taw ayiav

Traifioof

Tpia>i

Kal

<ai

X*Y

|j.epi8a

Aaptoi

HXtoG,

Aarii^X ToG

KOI /3a7TTKTTOV

7Tpo8p6fJ.OV

"laxfwOV,

EXurtratOt;,

7Tpo(f>T)TOV

Kal irdvTtav

TtoV

AauiS *at
TO>V

ayiw

5 TTpO(f)r]T(OV

Kal Ti0T](Tiv avTTjv v-iroKdrkO rfjs irpwnjs CUTUKTCOS

Taiv ayt coz/ cVSd^coi/ Kai

Travev(pfifji<i)V

aTroarro^cov

Herpov

KOI ITauXou, rwz/

Sa>

f3&op,r)K.ovTa xal Travraji TCOV ayicoi uTrocrrdXa)!

Kai

1O Kal OVTU)

T10T)(TI TT|V TplT1]V

8\JTpaS T\IWV

(J.epC5a VITOKaTCO TT]S

TO,lV
eira

Twv

ayois

Trarepcoi/

/icoi/

KOI oiKovp.eviKwv

epap^wv

^leycoi

BaaiXei ou TOV /leyczXou, Tprjyopiov TOV 6eo\6yov KOI latdvvov TOV

15 Adavacriov KOI Kupi XXou, NixoXdou TOI) eV Mvpois KOI TTOVTW T&V dyi

Kal aipcov TTapTT|v p.epi8a Tt0T)criv auTT|V

irX-rjcriov

TTJS

irpaj

Sevrtpav dpXTJv
elra irdXiv Xe yet

Tou dyi ou TTpcoTO/idpTupoy

p.apTvp(v

Fewpyiou

ArjfjLrjTpiov

Kal ai pojv Trcpiirnjv ^tpiSa

ap^iSia/cwou STffpdvov, TWV dyi coz/ p.fydX&)i

fcai

0eo8a>pou

TtOnrjo-iv

rfjs

*cal

T&V dyt c

rracr&v

auTT\v viroKaTco TTJS irpwTTjs TTJS

o\5o-rjs

apX"n

Sevrcpas Ta^(os

roof ocr/coi/ Kai Qeocpopwv rraTepcov

Adava&iov TOV ev TW
Kal ovreos aipuv

*A$a>

ijp-wj/

KQI Trdi Tcof Kat

TTJS

Kal aipwv

Tail

is

Tct^ecas
l

/cat

TU>V

ayiu>v

t|386p.T]V

p.epi5a Ti0T]o-iv avri]v dvco TTOIWV rpiTTjv

dyia>v

Kal

TiOirjo-iv

u>v

dpxT|v Kara rd^iv

avOis Xe^^i

Kal diKaicw dtoTvaroputv

ndvTwv T&V ay lav

lutaKel/j, Kal"A.WT]s, roti

aylov

TTJS Tjfxcpas

TOI? iKfvlais eTTiV/ce^ai ^p-af 6 Geo?

oY86r]v p.pC8a inroKdTd) TTJS irpwTT]S euTaKTWs

ITI 8t irpos TOTJTOIS

ToG

Oyoixppi ou

otrtoji/

KOI

IT

<cai

TU>V

OavpaTOvpyav dvapyvpcov Ko(7/za Kal Aa/uaPOV, Kvpou

IIaJ/TcXe^/u,ofos Kal EppoXdov Kal TravTW
dvapyvpatv

aylu>v

Iwd^i/ou,

Sevrepas

Tavra \-y

jxerd 8

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fatv

AVTCDI/IOU ~Evdvfj,iov 2d/3/3a

TTCIO-U>V

KTTJV p,epi8a Ti0T]criv atTT|V tnTOKaTco TT]S Sevrtpos jiepCSos

dvairXT|pci)<riv

40

Trdi Tcoi

tircira Xt yet

2p

35

/cai

eV dyi oip naTpbs

fjp.wi

Xty 61

iwdj/fou ap^teTTKr/coTroy Kcovo-TavTivovTrdXfvs TOV

The Liturgy of

St.

359

Chrysostom

el 8e
XeyeTat TOV p,ey a Xov Bao-iXeiov,
ciirep \Y 6Tai H XetTovpyia avTOtr
TOVTOV p.VT)p,OVVf Kal OVTWS al pCOV Kal TTJV VVa,TT]V p,plSa T10K]O-IV aVTT|V V

T\i

TW

TTJS Tp:TT|S Taijcws els dvaiT\T|pcotriv.

Etra XaJ3wv TpiTtjv

jTi SecrTrora

Trucrys eTnovfOTrf;? op^oSd^aji/,

<f>i\dvdpa>iT

^aij/ TOV Setvos, roO

diciKovias Kal TTOVTOS IcpartKov Ta.yp.aTos,
/cat

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ovs Trpocre/faXeVa)

TrpecrftvTepwv diaKovwv Kal Travrav

f)p.>v

els

rfjv

otpuv p,pi8a

Koivwiav dia

arjv

TTJS

<TTJS

TWV ddf\(pS)v

f)p.>v

ei(nr\ay%vias Travdyade

avTT|v {nroKaTco TOV a-yiov dpTOV

Ti0T]<nv

Kal wv exet

roO fmarKOTrov

npiov TrpftrjSvTfpiov, TTJS ev Xpiorw

TOV 8tvos Kafyyovp-evov, TOJV d$(\(f)a>v

KaT

U>VT<J>V

6 vop.a

Kal OVTOJS aipcov

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TiO-rjaiv avrcis viroKaTO).

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Xa|3av
Kal

p.vrjp.T]s

P.OVIJS ravTT]s

eiTa

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dp.apriS)V rfav p.aKapio)v KTtropwv rrjs dyias 15

TOV dyiov OLKOV TOVTOV

f\

TOV x l P OTOV1H o avTOS a- UT ov dpxieptws Kal cTt pcuv

Kal TeXevTaiov liriXcyei OVTCO
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cV

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alcoviov

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cry

wv OtXet

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20

(piXdvdpwire Kvpic

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KOVO~IOV T

Kupie Kai
KO.I

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6 8iaKOVOS WV povXcTOl
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l
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tv
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ivat ev ucr(|)a\6ia Kal

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EiTa 6 SiaKovos Xapwv TO 0vp.iaTT|piov Kal 0v|xiap.a ^aXwv

irpos TOV tepta
EvXoyrjo-ov

SeWora

v atiTw Xt^ei

TO dvp.iap.a

30

Kal cv0vs 6 avTos

Tov Kvpiov
Kal 6 lepvs Xtyet TTJV
Qvp.iap.d

croi

7rpo<r(p(pop.fv

o irpoo-dedp.evos
Tt]v

els

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8fr)dti>p.fV.

evxV

6 debs

TOV 0vjxiajxaTOS

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els 6(rp.r)v

evudias Trvevp.aTiKrjs

TO vnepovpdviov vov dvo-iacrTrjpiov dvTiKaTanep,^ov

\dpiv TOV iTuvayiov o~ov 7rvfvp.aTOS

6 8ia.Kovos

ToO Kuptou

der)d>p.ei

f]p.

iv

35

The Byzantine Rile

360

Kal 6 Upevs 0vp.ido-as TOV

Acrrepio-Kov

Ti0Tjo-i.v

tirdva)

TOV

d-yiov

dprou

XY<OV

KAI eA6u)N 6 ACinp ECTH GUANO) oy HN TO TTAIA ION

6 SKXKOVOS

To? Kvpiov
5 6

b~T)6a)fJ.fV

Upevs 0VJUWV TO FlpwTOv KdAvjxjjia aKcirddei TOV

6/yiov

apTOv auv TW

SICTKOJ

Kypioc eBACiAeyceN, eynperreiAN eNe^yCATO, eNtAyCATO 6 Kypioc AYNAMIN

r^p ecjepeooce THN

KAI

nepiezoacATO

HTIC

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KAI

TW

oy CAAey0HCTAi.

coy npenei APIACMA Kypie tic MAKPOTHTA HMepaJN TTUVTOTC vvv KOL del Kat
10 en TOVS aiatvas
altovav,
dfjifjv
oTKco

TU>V

6 BLUKOVOS

Tou Kvpiov

de7$a>/iev.

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Kal & tcpevs Ovjiiwv TO AevTepov Kd\vp,|ji.a crKETrd^ek TO a^iov iroTripiov X^Y^V

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H ApeiH

<rov

Xpicrre KAI

15 TrdvTOTf vvv Kat del Kal els TOVS alatvas TCOV

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atcovtoi/.

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f"

dp.r]V

b Siaxovos

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6 iepevs 0v[xiwv TO TpiTOV Ka.Xup.p.a i]TOi TOV

20

ZKCHACON
e.)(BpON

KAI

^/xay eN T^

TTOAeMiON,

aov Kal

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v licdo-TTj

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o~oi

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iriTa Xa^dbv 6 SidKovos TOV 0vjuaTOV XeY**- sirl Tfj irpoOeaci TWV

dp,r)v

TIJXLCOV ScLpcov

Tou Kvpiov dfTjd&uev

j

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35

TOV KVplOV

t>XT|v

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TOV ovpdviov dprov rr]v rpoffiv TOV

Kal QtOV Irj(TOVV XplVTOV kl-

f]fJLQ)V

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Kal euepyerT/i/ eyAoroyNTA Kal

ayidovTa 97/zay avros tvXoyTjaov TTJV rrpodeaiv TavT^v Kal rrpoa8eaL avTrjv e/? TO VTrepovpdviov o~ov 6vo-iao~Tripiov /jLvrjfjLovevaov
a>y

dyaObs Kal (piXdvOpconos TWV Trpoo-eveyKavTtov Kal

SL

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The Liturgy of

St.

Trpocrrjyayov Kal rifids aKaraKpirovs

T&V

361

Chrysostom
8ia<j>v\aov

kv rfj lepovpyia

Kal 8e86a(TTai TO irdv-

OeiGov a-ov fAva-TTjpLoov OTL ^yiacrrca

Kal /zeyaXoTTpeTrey ovo^d crov TOV Ilarpos Kal TOV Tlov

Ti/jLOP

Kal TOV aytov ITi/eu/zaroj vvv Kal atl Kal e/y TOVS
al<*)VG>v.

alS>vas

T>V

d/jLrjy.

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diroXvaiv

iroiet

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f)

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Kal

Ad^a.

z/Ci/.

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AeVTrora

10

ei/Aoy^croi/

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f

eV lopddvfl vnb icoavj/ou ftarrTiadrivai Karade^dfifvos 5ia T^I/ I^/AWV

6 AAH0INOC 0e6c

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TOV ev ayiots Trarpus

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TOV xpvo-00-Tou.ov* KOI TrdvTOiv

KOI

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rms

^/ua)!/

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dyadbs 15

panes
6 SlCLKOVOS

(THE CENSING)
Merd

8^

diroXvaiv Ovjiia 6 SiaKOvos TT|V &Yiav irpoOecriv

rii\v

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Ev

TT].V

d^iav rpdirejav KVKXw

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aSou Se

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6 arrepiypaTrrof

Kal TOV irevrrjKoo-TOV

EAgHCON M
ev

25

6 GfeOC

S 0vp.ia.cras TO T6 UpaTetov Kal TOV vaov oXov io-pXTai avGis is TO

Kal GvfXLacras TT|V dyiav Tpdire^av avdis Kal TOV tepea TOV p,v

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diroTi0T]criv tv

AUTOS 8

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TW

tepei Kal

IK TpiTOU KaO

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dyias Tpair^Tjs

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el

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TOX)

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813

BaatXciov XtY ei

BaaiXciov Kcnaapeias KairiraSoKias TOV p,fyd\ov

35

The Byzantine Rite

362

acnrafovTCU 6 p.tv Icpevis TO aytov fvayytXiov, b 8t SLO.KOVOS rt\v aylav

Kal p.Ta TOIJTO viroK\ivas 6 Siaxovos TT|V lavrov Kc4>a\T|v TCO Upei
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oc TOY noiHCAl TO) Kypifp.

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os o Qeor

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act Kal els TOV? atoo^a?

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6 Sc Upevs

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trou eic

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6 Se Upeijs
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arov

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rot s

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Toirw KaTcvavTt TWV OLYIWV Gvpuiv irpoo-Kvvet JXT euXapeias TPLTO

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Kypie TA x e XH MOY ANOtleic

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X*YL

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25

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6 Biaxovos

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BACIAGI A

ayiov nvtv/jLaTos vvv Kal del Kal

/cat

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roi)

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6 xopos
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rov Kvpiov

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TOV

rcoi/

tKK\r](nS>v

K6o~/J.ov,

vo~Ta6eias

Kal rrjy T&V TrdvTtov

T>V

aylcov

eVcwcreooy

Toi5

The Liturgy of
TOV dyiov

*T7r\p

OIKOV

TVe/o TOV dp^i7rio-K07rov

/zera

T$>V

7noTea>y

kv avTto TOV

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roO Seivos,

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363

Chrysostom

TOVTOV Kal
ov

fttias Kal (po(3ov

St.

TOV

ev

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iravaylas a^pdvTOV vTrepevXoyrjijievrjs
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ra>

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30

The Byzantine Rite

364
Kal

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TO irpwTOV
dvTi<J>covov

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dvTi<J>a>vov

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atiTOv Kal d-ireXQc^v to-Taroi tvtomov TTJS IKOVOS TTJS OCOTOKOV pXeiruv -irpos TT|V
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The Liturgy of
AvTiXafiov aSxTov

Trjs

St.

Chrysostom

Kal SiatyvXagov

eAer/croj/

6eoroKov Kal deLTrapOevov

ay low

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vie
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30

The Byzantine Rite

366

dOdvaros v
vos Sta rrjv

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f]fj.eTepai>

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The Liturgy of
TVpl

ArATTHTON

(76

yiON

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TON

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367

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eoy Kal TOV Koo-p,ov

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388

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389

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390

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Chrysostom

391

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392

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aXXa

Kal

(iepC8as Tto-aapas \ifra. irpoo-oXT]S

eov 6

a-^to/zej/oy

/ecu

/zere^orray ayidfav

tv

T^

dyicp 8io-Kw o-Tavpoi8ws

OVTWS

IZ

3o

KA

Nl

XI
Kal 6 Siaxovos

8iKvxi<ov

crw TW

cipapitp

TO a-yiov iroTTipiov

SeVTrora TO ayiov

The Byzantine Rite

394
6 8t Upevs Xa{3wv rr\v

8t]Xa8TJ TO

iravw TOV d-ytou iroTTjpiovi Xtyuv

crravpov

TTOTrjpiov

n\rjpa>/j.a

X ovo-av

Kip.evT)v p.p(Sa TTJV

dva>

iroiei CTVV avTTJ

TT/crrea)?,

JTVeu/zaTO? ayiov
TO UyiOV 1TOTT|plOV

LS

atlTTJV

6 SUXKOVOS

O.VTOS TO Ztov \f-ya irpos TOV lepea

SecTTrora TO ^ eoj

6 8^ Upevs

ic

Tv\oyr)p.vr)

e(ns

f)

T>V

Kal 6 SIUKOVOS

YX*

KOI els TOVS ateoi/a?

aei

dfjiTjv

5* ov

Upevs KXivas KaTCo

ayiov

ITreiJ/zaros

TrXrjprjs

TO

dirOTiOtfAevos

<il

aiu>vu>v.

TO ^ ?OVTOS TO dpKoxiv o-TavpOi8uis evSov TOW ayiov

iroTTjpiou XY VT S TOV tepeus

Zecris TTiVrecos
15

6vXoYt XYUV

aov iravTore vvv KOL

ayiaiv

TO>V

itrrarai

diroQcv.

p.iKpov

TTJV K(})aXT|v

Kupie /cat 6/ioXoya) ort CY el 6 Xpicroc 6 y^OC TOy Geoy roy ZCONTOC,
6 eA6u)N efc TON KOCMON AMAprooAoyc COOCAI (ON npooroc eiMi epw.
ert Triareuco
on TOVTO avro eori ro ci^pavrov arS)p.d aov Kal TOVTO avro e ort TO TI /LUOI/ al/xa
iio)

20

(row.

6eo/iai

ovi>

o~ov

f\er)<r6v

fKovaia Kal

TO.

d^Luxrov

aKaTaKpiTWS

fj.

ap.apTia)V Kal fls

aKoi/o"ia,

p.e

Kal

(rvy\a>pr]a-6v

ra eV Xoya), Ta eV

p.oi TO. TrapaTrrco/zara /zou

pyw, ra ev

r&v d^pavTotv

jJifTacrxfiv

al&viov.

yi/coo ei

*cal

n\HTTr)pia)V fls

<rov

ra

dyvoiq, Kal
(i(pf(rii>

dp.r]V

<*>r)V

KaC
25

ToG

dfiirvov (TOV

TOV

TO!? e^dpols crov TO p.vo~Tr]piov eiVa)

yap
aXX"

as

Qeov KOIVMVOV

[JLVO-TIKOV o^/zepoj/ vie

6 XyarTTjs 6p.o\oy(o

<rot

ov

<pi\r)p.d

p.e

aroi daxrco

7rapuXa/3e

ov ny

Kaddnep 6

loufia?

MNHCBHTI MOy Kypie eN TH BACiAe iA coy

Kal TcXcvTatov TO

MT;

30

pid)v

p,ot efc

Kp iMA

Kvpie aXX

T)

fls iao~iv

iTa

To rifuov

fls KaTaKpifjia

yevotTo T) p-fTaX^^is
^V^TJS Kal Q-M/JMTOS

Xa^uv

Kal jruvdyiov

Xpio-ToO p.frao io oTai

/iot

TOV a/yiov dpTOV

jxiav p.epiSa

(reo/xa
TO>

rou Kvpiov Kal 6fov Kal

8eivi tepfi fls

0eo"iV

aubviav
35

Kal OVTW jiTaXap.pdvi TOV 4v

x^P^
iTa

TU>V

AeT

>

XY ei

diaKovos 7Tpdo~f\0f

/JLOV

XY

ayiav

o~ov fivo~TT]-

o"a)T^po?

ap.apTia>v

f]p.<0)v

Kal

fls

lijcrov

farjv

The Litiirgy of

St.

395

Chrysostom

5
Kal irpoo-eXGwv 6 BiaKovos iroiet p.Tavoiav evXapws airwv (ruYX"P T] o lv
KpaTuv TOV aytov dprov SiScocri TW SiaKovar Kal do-irao-dp.vos 6 8iaKOvos
X ^P a Xap-Pdvet TOV ayiov dprov Xey^v
TTJV jATaSiBovcrav

tepexis

avT<

MeraSo?

decnrora TO Tip.iov KOI ayiov

fiot

fjucov

6 8

Tw 8tvi ifpodtaKova /neraSt Sorai

Kvpiov Kal 6cov Kal (TtoTTJpos

f)fJL(0>v

fls

(0r)v

Kvpiov Kal deov KOI o~(OTrjpos

rot)

cr<w/Ma

XpioroG

Irjcrov

Upevis Xeyet
(roi

TO riynov

li](Tov

K.CLI

dyiov Kal a^pavrov (rapa TOV

els (i(palv crov

XptoTou

auapTiav Kal

al<i)i>iov

Kal dirt pxsTai 6 8iaKovos oirto-0v TT)S Upas Tpa-rre^s Kal KXivas TT|V K<|)a\T]v 10
irpocrevx^Tai Kal p.TaXa(xpdvi us 6 Upevis
LTa dvacrrds 6 tepcxis Xap,pdvi Tais \epa-iv dp.<j>OTpais p.rd TOV KaXvp.jxaTOS TO aYiov irOTTiptov Kal nTaXap.pdvt TpiTOv ^ aviToO Kal OTJTO) TO. T6
i8ia X 6 7! Ka ^ TO tfpov iroTTipLOV TCO
v \tpa-i Ka\ijp.p.aTi. dirocriTOYYio as KaXet

TOV SiaKovov Xeywv

15

Kal 6 8u5,Kovos tpx^Tat Kal irpocrKvvei aira|

iSou TrpCHrepxouat

T<U

ddavdra) /3ao-i\ei

Kal TO

Hi(TTV(0 Kvpte KOI

20

oXov

6fj,o\oyoi}

Kal XcycL 6 Upevs

$ov\os TOV Qeov SICIKOVOS 6 Bciva TO

MeTaXa/Lt/3ai/fi 6

TOV Kvpiov Kal 6eov Kal (T&Trjpos

Kal els

o)fjv

f]pa>v

TI/XIOI/

Kal aytov

alfJLa

XpicrTOV els afpetnv avTov daapTicHv

irjcrov

aluiviov

|X6TaXap6vTOs 8e TOV SiaKovov

XY

25

iptis

TOYTO Hf ATO TOON xeiAecoN C Y K ^t A9eAe? TAC ANOMIAC coy KA! TAC AMApr iAC
coy nepiKASApie?
TOT Xa^uv TOV ayi-ov SICTKOV 6 8iaKovos l-rrdvo) TOV dyiov iroTTjpiov diroI T
O"ITOYY^
a-YLco airoYY 4? iravv KaXus Kal p,Ta irpoo-oxTJs Kal euXapeias o-KCirdJei
TO SYIOV iroTT)piov
Kal 4m TOV ayi-ov SLO-KOV dvaTL0K]o-i 30
KaXvfijAaTi,
TOV currepa Kal TO
6|ioia>s

T<ip

LTa

1TlXYl

Ovfj.fv croi

fjuepq

opGOTOMHCON

f)p.S)V

pr]o~ov f)p.5)v Tr]V

ei>86ov

TTJV TT]S

VX a P tCrT ^ aS

SfcrTrora (piXdvdpoaTre, evepyeTa

KaTT)ia>o-as

THN oAoN,
<i)T)v,

fjp.as

TWV eVoupai t coi

(TTTfpL^ov

dcT(pd\Lo-ai

f)/j.ds

T]ua>v

Ta

ev

T<

~^rv\S)v TJUWV, OTL Kal

TU>V

o~ou KOI

ddavaT&v p,V(mjpiav

0o/3co crou Tovs TrdvTas, (ppov- 35

Sia/3)7/MaTa"

deoTOKOV Kal denrapOevov Mapi ay Kal irdvTtov

Kal OVTCOS dvoiYovo-i

TU>V

ev^ais Kal iKecriaiy

TTJS

ayititv crov,

TTJV Oupav TOV OLYIOV p-qp.aTOS Kal 6 Sidxovos irpocraira^ Xap.pdvei Trapd TOV tepccos TO ayi-ov iroTT|piov p.Ta evXapcias Kal
pX6Tat els TT|V 6vpav Kal vvj/wv 8iKWO-t TW Xaw Xeyuv
40

META

(f>6/3ov

&eov

ni cjecoc KA

ATA

The Byzantine Rite

96

EyAofHMeNioc 6 ep^OMeisioc IN ONOMATI Kypi oy

Oeoc Kypioc

Tov SITTVOV

TOV

<rov

HM?N

KA) enec})ANeN

xPs

[roT

ol

uvari-

OtOV

0-rj/J,pOV Vl

TO LLVaTriplOV
CTOL

Ol)

..

,,.,
aAAa iroAXaxou vw

lTT(t)

8a)(r<O

jxerci

<pl\r]fj.d

rd Kal vwo

TO reAos

TTJS

x
|XTaAap.pavov<ri

\irovpYias 8id

TT\V

clvai 6p06v]

lovSa? d\\

Kupte Kai ouoXoyeo KT\

ITto-Tic<)

(TOV

l"X

Xeyovo-i 8J

Koivtovovvres.

yap ros

ov

irapdXafa

/ze

KOlVtovSv

irpocrT|pxovTO

TOWO
^
P^vovyivtrai Kai vuv ocraKis eivai

iroXXaxoO

KOV

dvKa0V

Kal

8<

<&9

KOIVUVOVVTI
P ^\

<

OOUAO? rou

MNHCGHTI

MOY

Kvpie

EN

TH

/i

0eou

15

lepevis

aifj.a

TOV Kvpiov Kai

Oeov Kal

0-0)777/00? ^/zooi/

XpLo-rov

e/y afacriv

Ir)(rov

avrov apap-

uXovi TOV Xaov

@eos TON XAON coy KA eyXopHcoN THN KAHPONOMI AN coy

I

XPS

TO OLiroXvTlKLOV

lopSdvy (3a7mofjLi ov
7rpoo~Kvi>r)o~is

croi

/cat

<ra)/za

f/

>

Kai ayiov

TifJ-Lov

BACIACIA COY.

NX
ro

AfATTHTON

(TOV

TT)S Tjp.fpas

Kvpie

TOV yap ytvvriTopos

17

rj

TptdSos

rfjs

(pa>i>r)

Trpoae/jiapTVpei

yioN ovojj.d^ovcra Kal TO TTNeyMA kv

o~

(/>a-

ei

Aei nepic-

TepAC e(3e(3aiov TOV Xoyov TO ao~0aXe9

25*0 7Ti0a^e2y Xpio~T

Kal
6

tTTio-Tpt<j)Ovo-iv

Stbs Kal TOV KOO IJLOV

o T6 Sidxovos

p,v 8iaKovos diroOejievos

v aviTfj
"Y

30

Yyoc>6HTi

eni

8<

\ls(0

lepe-us Ovp-i^L

o5a)TiVay

86a

0*0*

J.

Kal 6 iptis els TT|V ayiav Tpdirtfav Kai

TO a-Yi-ov iroTT|ptov Xtyci irpos TOV Upt a
(TO V

5e(77TOTa

cavrov

Tpls Xeywv Ka9

royc oypANoyc 6 Oeoc KAI eni TTACAN THN YHN A Ao2A coy

iTa Xa^uv TOV ayiov SIO-KOV TtO-rjo-tv irl TT|V K(j>aXTjv TOV SiaKovov Kal 6 8idKOVOS KpaTwv auTov JJLCT euXa^eias Kal Oecopuv
irpos TTJV Ovpav ouStv Xey^v
aTrepx^Tai els Trjv irpoOecriv Kal aTTOTiO-rjo-iv atiTov 6 8^ tcpevs irpoaKwrioras
^<o

Kal

Xa^wv TO ayiov
a

Rompotes

iroTTipiov Kal

Imo-Tpa^els irpos

X-pianaviKri yOiKr) Kal \fiTovpyiKrj

TTJV

Oupav opa TOV Xaov

Athens 1869,

p. 381.

The Liturgy of

vvv Kal del Kal

cK<jxovi

rovs aiS)vas

els

397

Chrysostom

6 0eo?

EvXoyrjTos
etra

St.

TG>V

ai(>v<>v.

a[j,r]v.

(THANKSGIVING)
Kal te\0wv 6 8ia.KOvos Kal orcis

Opdol /zeraXa/36^re? r&v

Oticov

Kal {MOTTO lav

TW

avviqOei TOTTCO Xeyei

a-^pdvrto

ayia>v

(f)pLKrS>v

TOV Xpia-rov

v cr&crov eAe^croz/ /crX

Tr]v rjfjiepav Trdaav rtXeiav ayiav eiprj^LKij^ KT\
viro TOXJ

(K({>uvT]cris

"On

rep

av

el 6

IlarplKal

eh rouy

aymoyzoy
ra>

alcovas

r)fj.a>v

Kal

Tiv>

Kal

Upcus

o~ol rrjv

86av

dy/o) TIvevfjiaTL vvv Kal del Kal

TO)

r&v al&vcw

15

xp6s

DISMISSAL)

<THE

tepeus

EN eipHNH
6
1

20

TTpoeXOoo/JLev

xpos

EN ONOMATI Kypi oy
6 SlOLKOVOS

Tov Kvpiov
6

Kvpie

eXerjo-ov,

SerjOcofjiev

xps

Kvpie

25

eXerjo-ov,

Kvpie

eXerjo-ov

AeviroTa dyte evXoyrjaov

omcr0a.p.|3<ovos

O
crol

K<j)a)vov|jLvr]

eyAor^N Toyc eyAofoyNTAc

TreTroi^oray COOCON TON

NOMIAN coy TO

Trapd rov lepcus

ce

!<>

rovi j3t|fJLaTOS

Kvpie Kal ayidfov rovs enl

KA) eyAorHCON THN KAnpo-

AAON coy

TrXrjpatfjLa rfjs

eKKXr)o~ias

aov (fivXagoV ayiaaov

30

The Byzantine Rite

98
TOV$

ArAna>NTAC

avTiSo^acrov

rr]v

0LKrj crov

rfj

TOV

eynpenei^N

Toyc eAni zoNTAC eni ce

OI

KOY

crov

TQ>

KOL TravTL

TO)

aov

OTL

HAC<\

reAetON ANooGeN ICTI KATABA?NON

KCLL

croi

rr]v

TrofJLtv

86av

aei KCU e/y rouy

IO

8e

Tavnjs

T\eo-0i<rT]S

dircXOwv tv

To

rfj

Aocic AfA0H KA

raV

e/c

r)p.(0v

HvtvpaTL vvv KOL

/ft)

dfj.rjv.

al<x>v(>v.

TWV OLYIWV 0vpwv Kal

tiXT| v

Xeyet TT\V irapovaav

TWV

Trpo^T/rcoi/ aiiror

6 TrXrjpaxras Tracraz/ TJ)^ TTOTPLKTJV olKovo/jiiav,

ray Kapftias

ay

6 p.v tepevs elcrepxerat Sid

-rrpoGto-ci

TrXi^pco/za roC vop.ov KOL

HAN

crov

KOL TO)

TO) Tico

a/<Si/ay

rjficov, TCO

rof HArpoc TOON

KOI
TrpocrKvvrj(TLv
evyjOLpHTTiav

KOLL

Tlarpl KOL

TO)

fjfjids

ScaprjcraL, TOLLS

>c6<j/za>

KK\r](riais crov, TOLS ipvo~L, TOLS j3acrL\VcrLV

Xao>

avTovs

<rv

Kal MH epKATAAi nHC

SvvdfjLeL

eiprjvrjv

coy*

ir\r]pa>(rov

Travrore vuv Kal ael KOI ety TOV? alwvas

ic

|AUO-TIKUJS

vnap^cov Xpiort 6

^apa?

TU>V

ai fvfppoavvrjs

alatvtov.

ap.r)v.

SIO.KOVOS

Tov KvpLov

StrjOoofjLev

6 Upevs

Kvpiov Kal eXeoy

Kal
20 alaJvas

T&V

(/)i\av6pGD7ria

CLVTOV e\6oi

TrdvTOTt

kctf

YMAC r^ CLVTOV

vvv Kal aei

Kal

e/y

roi)y

altovcov
6

eira 6 Upcvis
O-OL

6 6eos fjpaiv
6

25

A6a
Kal

Tlarpl Kal

vvv Kal del Kal

els

86a

voi

Xaos

T/a>

TOVS

^at dyico IIvVfj.aTL

ala>vas

TWV

alcovwv.

dfj.rjv

Kal yLverai airoAvats

{

30

O kv

fjfjLcov

O
|iTa

lopSdvy

VTTO Icodvvov paTTTLo-QfjvaL

<rarrr)piav}

Xpio-rbs

KaTaSegdpevos Sid TTJV

KT\ (p. 361).

6 d\r]6ivbs ^eoy rjfjL&v

8e SiaKovos elacXGwv Kal avros 8id roO Popttovi fjupous o-vcrrtXAet rd aywi

Kal Trdcn]s do-^aXeias WOT p,T]8v TI TWV aYav XcTTTOTaT

KaTaXeK^O-qvai Kal diroviirTTai rds x e ^P a s Iv T^ o-uvT|0i romp.

4>6pov

TJ

The Liturgy of

St.

399

Chrysostom

(THE EULOGIA)
EITO,

4>a\^6s

6 lirojievos

dvaYivu>o-KTai

8e Upcvs
Xato TO

XY

EyAon-icoo TON KypiON

KAIpU) KT\.

SCSoxri

eX0cJ>v

T<p

AvTiSwpov.

N HAixm

(THE DISMISSAL OF THE MINISTERS)

Etra

i<T\0wv

TW

tv

dyicp pruxari diroStieTai TTJV IcpaTiKTJv

NyN

ATTOAyeic TON

6 Gear, ayios tor^vpor,

Ad^a.
ia

rpias fXeijcrov

eVK(V TOV 6v6p.dTOS

\iyu>v

f]p.as

Kai fCv

Kupie iXacr^^ri raty d^apriaiy

67Ti
/cat Tatrai ras d&devfias

f)p.as

TOS avo^iias

<rro\TJv

^oy\ON coy KT\

aytos d^avaTos e\er)(rov

fjfj.a>v

ayie

fjp.li>

(r/<e\|^ai

(TOV

Kvptf e\T)(Tov ) Kvpie eXeqcrov, Kvptf eXe i/trov

Ad^a.

Kai

15

j/uv

Ilarfp r)p.)v
elra TO airoXvTiKiov TOI) Xpvaoo-TojJiou

TOU (TTo/AOTOf

CTOU

inredei^ev
Xpva~6<nop.

TTVpaos

KadctTTCp

d(pi\apyvpias T(S

Vj

7rpeV/3fve TOO

Kocrp.<^

dXXa

Aoya>

d$ia<pd6pct)S

trols

Xptarw

Ad^a.
T^i/ Tlfiuorepav rtav xcpovjSip.

X^P IS T

K\dp.^a(ra

drjartvpovs eVaTre^fro,
Xd-yoif

TOJ

Km

Gteo

TO

natdevcov

o~a)6rjvai,

TIIS

*l

v olKovp.vr]v

v\J/-os

fjp.lv

^v^as

rrjs

Iwdvvt] 20

irarep

f)p.a>v

i/Ci/

25

Kai evbo^orepnv dfrvyKpiVcos TCOV aepafpip,, rfjv

Qeov A.6yov Tfnoixrav,

rfjv oVrco?

BCOTOKOV^

(re

p.fya\vvop.(V

Kai iroiet diroXvo-iv

{

tv lopdavfl

vno laxivvov ^anTia-dr/vai Karate

KOI irpoo-KuvTjo-as Kai

TtXos

txapi.o-TTio-as TC^

TTJS Geias XciTOvp-yias

0c

TOV

t-irl

dp.evos

trdo-iv

KrX;

^pxTat.

30

THE PRAYERS OF THE LITURGY

4.

OF

S.

BASIL

ACCORDING TO THE MODERN TEXT

(THE DISMISSALS)
EV>XT|

virep

Kvpie

TWV

KaTT]XOup.fva>v

^s

"""po

a-yCas

dva<j>opds

6 0eoy rjfji&v 6 kv ovpavol? KOLTOIK&V Kal

irdvra ra epya

Kal Sbs avrols rov tXafypov

o~ov

ayias

7ri/3Xe7ro)i/

TTL

(rov, twipXetyov enl TOVS SovXovs aov TOV$ Karrj-

^ovfjL^vov^ TOVS VTTOKeKXiKoras TOVS eavTcov

rfjs

6 tepevs Xey 61 fJtvcmicis

r\v

TTOL^O-QV avrovs

TTJS a^ecrecoy TCOV a/JLapricov

r^y a0$apcr/ay

yueA?;

(rov

TI/JLLO,

Kal Kara^iaoorov CLVTOVS rov Xovrpov

KK\-r](rias

777? TraXiyye^ecriajj

vyov

a^ez/ay ev&iriov

e/y

kTrtyvcoaiv

o~ov

Kal rov tvSv-

TOV dXrjOivov

Qeov

(THE PRAYERS OF THE FAITHFUL)

EuX ^
1

TTIO TWV TTpCOTTJ

Kvpie /care^ei^ay f)fj.Tv TO fteya TOVTO r^y

au KaTrjgLaxras f]fj.a$ TOVS raireivovs Kal dvaiovs
/j.vo-Tr)pioi>
2i>

15

SovXovs aov yevo~6ai Xeirovpyovs TOV dytov

av iKavacrov ^/zay rg Svvd^L TOV dytov

(rov

6vo~Lao~Tr]piov

o-ov Trvevfj.aTOS

crov
TO.

e/y TT]V

TavTrjv
a/cara/cpircoy ararrey tv&Tnov r^y dyias
Trpoo-dyco/jiei aoi Qvaiav aiVeo-ecoy av yap ei 6 t
ii/a

TrdvTa

kv nacre

809

Kvpie Kal

VTrep

T&V

The Liturgy of

Basil

St.

401

Kal rS)v TOV Xaov

Qvaiav

Tr]v

Kal evirpoaSeKTOV kv&Tfiov aov.

fjfjLtov

EVXT| TUO-TWV Sevrtpa

7TiaK^d/j.i os kv eXeei Kal

eoy o

vdoaiv

r)fj.coi>,

aTrjaas

dvaiov$ SovXovs
yelv

r>

crov KarevtoTriov rfjs

aov

dyitt)

oiKTipfj-OLS TTJV

TOVS raTretvovs Kal dftaprtoXovs KCU

rjp.ds

crv
6v<Fia(rri]pi<p

crov

Xeirovp-

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tv

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The Byzantine Rite

408
io)

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30

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The Liturgy of

Ev

Ki pl TOV

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Basil

St.

409

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15

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The Byzantine Rite

410

Kal rov Tlov Kal rov dyiov IlVeu/zaroy

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(rcorfjpos

PRAYER)

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OLTTO

KaOdpLo-ov rjftas
Acai

$eo? rou crco^ei^

r]p.S>v

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u\o-ywv Aty* 1

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The Liturgy of

Basil

St.

41

(THE INCLINATION)
6

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Kal

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dyiov

(THE COMMUNION)
Etra

a Ka v
Kal TWV Xoi-rrwv y evo | va}V
e Tai 6 Upetis P.UO-TIKWS
"

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20

THE PROTHESIS)

v TCO avo-TtiXai TO.

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ya/9 roi)

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(70V.

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alatvas T&V alcovcov.
d^v.

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25

p.t\\ovrL ai&vi

7rarpo9 Kal TOV dyiov Kal

vvv Kal ae? Kal

(T^O/J.l

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dreXevTiJTOV aov

rpvfyrjs r/9 Kal kv TO)

KaTaia>6fjvai

^vva^iiv

p.-ya.Xov BacriXeiou.

30

THE LITURGY OF THE ARMENIANS

5.

(THE VESTING)
While the priest

is

vesting the choir sings

When
fice

this

he

hymn

on

The hymn of the vesting of the priest

With

mystery deep unsearch

able eternal which hast decked

with splendid glory the hea

venly dominions, the legions
10

chamber
UNAPPROACHABLE

of fiery spirits in the

Of LIGHT

the priest will offer the sacri

must put on vestments

privately

this wise

the deacon he goes into the vestry

where the vestments are kept

The ministers being vested each accord

ing

to his order, they

say in antiphon

Ktsord LET THY PRIESTS BE CLOTHED

WITH RIGHTEOUSNESS AND THY SAINTS
SING WITH JOYFULNESS

REMEMBER DAVID
Phokh LORD
AND ALL HIS TROUBLE
and the rest of Ps. cxxxii
Glory be to the Father and
to the Holy Ghost

to the

Son and

Now

With wonderful power

thou create

Adam

didst

in a lordly

image and didst clothe

him

the
gracious glory
of
of
the
abode
Eden,
garden

with

delights
25

in

end.

and ever and world without

Amen
The deacon proclaims

Again in peace let us beseech the

Lord
Let us in faith with one accord request
of the Lord that he will bestow
on us the grace of mercy
The almighty God our Lord save and
have mercy
and they say twelve times
Lord have mercy.

The Liturgy of

Armenians

the

The

Through the

sufferings

onlybegotten

all

of

crea

renewed and man

hath again been made immor
tal, clad in a garment that none
can take from him

tures

are

priest says this

prayer

Lord Jesus Christ who

DECKEST THYSELF WITH LIGHT AS WITH
A GARMENT, thou didst SHOW THYSELF

thine

413

our

UPON EARTH in unspeakable humility 5

and didst CONVERSE WITH MEN, who
wast MADE eternal HIGHPRIEST AFTER
THE ORDER OF MELCHISEDEC and didst
adorn thine holy church almighty Lord
who hast granted us to put on the same lo
:

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

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

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

I be accounted
prepared of thee. 20
to enter with priestly glory

transgressions that

worthy of the
Grant

me

light

upon the ministry

in

15

of thine holy things

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,

HOLINESS BECOMETH THINE

HOUSE, Who ART CLOTHED WITH
Like as thou art
MAJESTY.
about
with the glory of
girt
holiness, so also GIRD us

WITH TRUTH

ABOUT

who

didst take

men.

For thou

souls

and thee, o beneficent

away

the sins of

art the holiness of

all

our

God, 30

glory dominion and honour befitteth

now and ever world without end.

Amen.
Then

draw near and vest

him saying

the deacons

In peace

let

35

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

head saying
Lord, put upon me THE HELMET OF 45
SALVATION to fight against THE POWER

his

The Byzantine Rite

4H
Thou who
creating

arms

strengthen
5

didst spread thy

the

to

our

arms

stars,

with

power to intercede when we

lift up our hands unto thee

OF THE ENEMY: by the grace of our

Lord Jesus Christ unto whom is fitting
glory dominion and honour now and

Amen

ever and world without end.

For

the

Schapik

CLOTHE ME, o Lord, WITH THE GAR

MENT OF SALVATION AND WITH THE
ROBE OF gladness and gird me with
vesture of salvation

For

the

by the grace
Ourar

Clothe my neck, o Lord, with righ

teousness and cleanse my heart from
of sin

all filthiness

For
15

Bind our thoughts as the

crown wreathes our head and
our

20

senses

the

with

cross-

decked stole woven with gold

and flowers like Aaron s for
the honour of the sanctuary

Let the girdle of

midst of

quench

my

in

by the grace

the Goti

faith

bound

heart and of

in the

my mind

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

For

by the grace

Vacas

the

neck, o Lord, with righ

teousness and cleanse my heart from

Clothe

my

all filthiness

Supreme divine sovereign of

30 all beings, thou hast covered
us with a robe as with love
to

be ministers of thine holy

mystery

For

of sin
the

by the grace

Schourdchar

Lord, of thy mercy clothe

me

with

bright garment and protect me

against the wiles of the evil one that
a

be accounted worthy to glorify thy

glorious

name

by the grace

After putting on all his vestments the

priest says

MY

40

Heavenly king, keep thy

church immovable and main
tain in peace the

worshippers

of thine holy name.

SOUL SHALL BE JOYFUL IN the

Lord, FOR HE HATH CLOTHED ME WITH
A GARMENT OF SALVATION and with
he hath put
a vesture of gladness
upon me a crown AS upon A BRIDE
:

GROOM AND hath ADORNED me LIKE

A BRIDE WITH HER JEWELS by the
:

grace.

The Litiirgy of

the

Armenians

415

(THE PREPARATION OF THE MINISTERS)

Then

the priest

Ktzord

SO WILL

coming

into the

middle of the church washes his hands saying

WILL WASH MY HANDS

GO TO THINE ALTAR

IN

INNOCENCY, O

BE THOU MY JUDGE, O LORD, FOR

Phokh

LORD

AND

HAVE WALKED

INNOCENTLY
and

the rest of

Psalm

x.vvi

Glory be to the Father and to the Son and to the Holy

Ghost

Now

and ever world without end.

The

Amen.

10

priest

And for the sake of the holy mother of God, o Lord, accept
our supplications and save us
The deacon

Let us make the holy mother of God and all the saints our
intercessors with the Father in heaven that he be pleased

15

to have mercy and in his pity to save his creatures

Almighty Lord our God, save and have mercy

The priest

Receive, o Lord, our supplications through the intercession

of the holy mother of God, the immaculate mother of thine

20

onlybegotten Son, and through the supplications of all thy

Hear us, o Lord, and have mercy: pardon expiate
saints.
and forgive us our sins and account us worthy with praises
to glorify thee with thy

and world without end.

Son and
Amen.

the

Then turning towards

I

all

Holy Ghost now and ever

25

the people he says

God and

the holy mother of God and before

the saints and before you, fathers and brethren, all the sins

confess before

I have committed
for I have sinned in thought word and deed
I have sinned, I have
and with every sin committed of men
sinned I pray you request for me of God forgiveness
:

30

The

[priests ]

standing by ansiver

God

the potentate have mercy on thee and grant thee for

giveness of all thy trespasses past and present, deliver thee

from those in the time to come, confirm thee in every good

work and give thee rest in the life to come. Amen

35

The Byzantine Rite

4i 6

The

God

the lover of

men

answers

priest

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

The

Ye

10

shall be

priest

remembered before the immortal lamb of God.

The

God

clerks then

say Ps.

BE JOYFUL IN THE

Glory

c in

Now

be.

antiphon

LORD ALL YE LANDS

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

In the midst of this temple and in the presence of these

20

and bright holy signs and holy

divine

place,

bowing down

we

we

worship,
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
in

25

fear

and world without end.

The

xliii in

Amen
antiphon

ivith

the deacon goes tip to the altar

WILL GO UNTO THE ALTAR OF GOD EVEN UNTO THE

OF MY JOY AND GLADNESS

Ktzord

GOD

saying Ps.

priest
I

The deacon
30

GlVE SENTENCE WITH ME, O GOD, AND DEFEND MY

CAUSE AGAINST THE UNGODLY PEOPLE
Phokh

and

Glory

be.

the rest

of Ps.

Now

xliii

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
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.
fear

10

If the celebrant be a bishop he shall draw over his breast the venerable emtphoron :
to the table of gifts and
falling on his knees with copious flow

and approaching

of tears, he shall say,

silently

who

and
is

ivithout whispering, prayers to the

the dispenser

Holy Ghost 15

of the work

Prayer of S. Gregory of Narek {the

33^ chap, of his Book of prayer]

almighty beneficent lover of men, God of all, creator of all things visible
and invisible, saviour and preserver, provider and
peacemaker, mighty Spirit
of the Father, we entreat thee with
open arms with loud groanings of prayer 20
in thine awful presence
we draw nigh in great fear and trembling to offer
this reasonable sacrifice, first to thine unsearchable
power, being as thou art
sharer in throne, in glory and in creation with the
unchangeable majesty of
the Father and searcher as thou art also of the hidden
deep mysteries of the
almighty will of the Father of Emmanuel who. sent thee, who is the saviour 25

and quickener and creator of

threefold personality of

God

all.

Through thee was made known

undivided, whereof thou art

known

to us the

as one, o thou

incomprehensible. By thee and through thee did the offspring of the patri
archal family of old, called seers, declare aloud and
clearly things past and
things to come, things wrought and things not yet come to effect.
Thou, 30
o energy illimitable whom Moses proclaimed SPIRIT OF GOD MOVING ON THE

FACE OF THE WATERS, by thine immense brooding and by thy tender

sheltering
of the new generations under the overspreading of
thy wings madest known
the mystery of the font
who after the same pattern spreading first the liquid
element as a veil on high didst in lordly wise form out of
nothing, o mighty, 35
the complete natures of all things that are.
By thee all creatures made by
thee shall be renewed at the resurrection, the which day is the last of this
:

existence and the

first of the land of the

living. Thee also did the firstborn
Son, thy fellow and of the same essence with the Father, in our likeness, obey
with oneness of will, as he did his Father. Thee he announced as the true

God

equal and of the same substance with his mighty Father

that blasphemy against thee should never be
forgiven, and

he declared

stopped the
impious mouths of thy gainsayers as fighters against God, while he the just

E e

40

The Byzantine Rite

4i 8

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.
5

Jt shall

Amen

again be repeated

contemplation of light be

to the

same

wonderfully

effect

until confidence through

and

certified

revealed,

the

upward

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
set us now free from all unclean
will of the most high Father

and saving

deeds that are not conformable to thine indwelling, that the light of thy grace
which ENLIGHTENETH THE EYES OF OUR MIND be not quenched within us, for
i

we are taught that

are united with thee.

5 that

it is

And

by prayer and the incense of a godly life that we

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
And let our every offence be consumed by
salvation, that maketh immortal.

was the prophet s by the live coal brought in the tongs, that
may be proclaimed as the Father s lovingkindness manifested
mercy
thy

this fire, like as

in all

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.
receive me also with them as requiring
Yea, yea, I also am one of them
:

great lovingkindness and save me by thy grace who have been purchased by
that in all this and in all thy godhead be made manifest
the blood of Christ
unto all, which is glorified together with the Father in like honour with one
:

30 will and in one power of praise

The deacon proclaims

Sir, give a blessing
The bishop aloud

:,5

For thine is the clemency, the power, the mercy, the strength
and the glory world without end. Amen.
<THE

PROTHESIS)

[The curtain is drawn to and so

Meanwhile the clerks sing a meghedi

,,0

proper to the day or else the following

which is the Hymn of Censing

ij

T
T
In this abode of votive oner,

ings

in

the

Lord

t-

temple

remains during the whole prothesis~]

Then the celebrant comes to the

tablg

of gifts where the protodeacon brings the

wafer and the celebrant takes it and
paten saying
Jplaces it on the *
.

In

remembrance of our Lord Jesus

Christ

The Liturgy of
assembled

the

for

together

mystery of worship and -sup

fice,

upper

for

hall of this altar

we form

a choir, with sweet spices

Favourably receive our pray
ers as the savour of sweetsmelling incense, myrrh and
cinnamon

Keep

firm us

who

thee to serve thee

offer

it

to

now and

ever in holiness

Through

the

Then taking

intercession

thy virgin mother accept the

supplications of thy ministers

the

into

cross

it

in

chalice

saying

For the remembrance of the saving

dispensation of the Lord God and our

Saviour Jesus Christ

Then he says privately

this

prayer of

S.

John Chrysostom
GOD, EVEN OUR OWN GOD, 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:

bless

of

419

wine he pours

the

form of a

the

the

holy sacri
here round about in the

plication

Armenians

the

now J

dothou, o Lord, thyself

this presentation

receive

on thine heavenly table. Remem

ber, good and lover of man as thou

it

both them that offer

art,

for

whom

it

is

offered,

it

and them

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,
without end.

now and

ever and world 25

Amen.

Then he covers {the oblation) saying

THE LORD

is

KING AND HATH PUT

ON GLORIOUS APPAREL

and
Glory

the rest

of Psalm

Now

be.

Then he burns

xciii

30

and ever.

incense saying

incense before thee, o Christ,

a spiritual fragrance
receive it for
1 offer

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.

E e 2

Amen.

The Byzantine Rite

420

hast

than

who with thy blood

Christ

made thy church

heavens

the

brighter
hast

and

appointed within her after

the pattern of heavenly hosts
orders of apostles prophets

and holy teachers we, priests

deacons readers and clergy
assembled here, burn incense
before thee as Zachariah did
:

of old

Accept from us our prayers

which we offer with the incense,
5

of Abel, of

the sacrifice

like
J

Noah and

Abraham

of

Through the

intercession

of

thine heavenly hosts maintain

firm
the
ever
throne
of

the
20

The

Armenians

Hymn

REJOICE

of the church

GREATLY,

ZlON,

DAUGHTER of light, holy motherchurch with thy children adorn

and embellish thyself, o fair
spouse and heavenlike sanc
:

25

tuary, for

the anointed

being of being,
ficed

in

thee

reconciliation
3

is

God,

ever sacri

unconsumed
of

the

in

Father

and distributeth his own body

and blood in expiation of us
for the

fulfilment of his

dis

pensation
grant forgiveness to
the founder of this temple

May he
35

The holy church

confesseth

the pure virgin Mary mother

of God, from whom hath been

Then

the curtain is

the priest conies

midst

down

of the church

drawn

and

and censes the church and the

and then returning bows tliree

deacons
people

aside

censing into the

along with the

times

to the altar.

The Liturgy of

Armenians

the

421

given us the bread of immor

tality and the cup of rejoking.

Give

ye

him

in

blessings

spiritual songs.

(ENARXIS)
The protodeacon standing

in the

Sir, give a

The

midst of the church proclaims

blessing
aloud

fricst

BLESSED BE THE KINGDOM of the Father and of the Son

and of the Holy Ghost now and ever and world without
end.

10

Amen
The

clerks

say the

Shamamout according to
On ordinary Sundays

the proper

of the day

-[

Onlybegotten Son and Word, God and immortal being, thou

didst endure to take flesh of the holy mother of God
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}

who

15

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

the Holy Ghost now and ever and world without end. Amen

Peace

>J

The

And

be

25

to all

clerks

with thy spirit

The deacon

Let us worship
The

30

God

clerks

Before thee, o Lord

The

God whose

priest

aloud

power is unsearchable and thy

whose
mercy is unmeasurable and thy
glory incomprehensible,
Lord

our

35

The Byzantine Rite

422
clemency boundless

look

down according

abundant

to thine

mankind upon thy people and upon this holy

and pity on us and
temple and abundantly perform thy mercy
on them that pray with us for unto thee is fitting glory dominion
and honour now and ever and world without end. Amen
love towards

Then

the clerks sing the

hymn
a

10

psalm and

appointed for the day

is KING AND HATH

PUT ON GLORIOUS APPAREL

{THE LORD

Christ the king, consubstantial with the Father, who for

us hast been

made man

of the

holy virgin
Christ,

glory to thee

Thou who

by voluntary
death hast slain death and by
thine incorruptible resurrec

HERITANCE, guard the fulness

sanctify them
LOVE come to greet
THE BEAUTY OF THINE HOUSE

of thy church,
that

in

them
thee

Lord,

by

that
for

put their trust

thine

is

in

the

power
and the dominion and the glory
world without end. Amen

renewed the world

King of glory, o Christ,
glory to thee}

thy
divine power and forsake not
us,

tion hast
20

the priest says privately

Lord our God, SAVE THY

PEOPLE AND BLESS THINE IN

glorify

King of glory, o
15

While they sing

Peace be

Thou

that

to all

teach

didst

us

pray thus in common

and with one accord and didst
all

to

promise to grant the requests

TWO OR THREE GATHERED

TOGETHER IN thy NAME fulfil

of

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.

One

Amen

of the eight alternatives appointed for ordinary Sundays.

The Liturgy of
Glory be

to the

Son and

to the

Then while

Father and

to

the

Armenians

the

all

Holy

Ghost

Now

bowing

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}

the sanctuary

to the

and

the

holy table says pri

vately the prayer following

and ever and world

without end.

the clerks give glory they

boiv before

priest

423

Lord

God who

hast

dis- 5

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

10

of holy angels ministering with

us and with us glorifying thy

goodness
The deacon proclaims
Sir, give a blessing

The

For thine

is

the

priest

15

aloud

power and the dominion and the glory

for

Amen.

ever.

(MASS OF THE CATECHUMENS)

(THE LITTLE ENTRANCE)
Then they

kiss the holy table

and

the deacon proclaims

Proschumen
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

HOLY God who DWELLEST

25
IN

THE

HOLY PLACE and with the song

of

the trisagion the seraphim praise thee

and the cherubim glorify and all the

heavenly hosts adore thee thou who 30

didst out of nothing bring all creatures
into being, who didst make man AFTER
:

own IMAGE AND

LIKENESS and
him with all thy graces
and didst teach him to seek wisdom 35
and good understanding and didst not
thine

didst adorn

pass over the sinner but didst ordain

him repentance unto salvation

thou hast vouchsafed unto us thine

for

The Byzantine Rite

424
Holy God

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.

holy and mighty

holy and immortal
who {didst rise from death]
have mercy upon us.

Receive, o Lord, out of the mouth of

us sinners the hymn of the trisagion

and keep us by thy goodness, forgive

all our trespasses
voluntary and

us

sanctify our souls and

minds and bodies and grant us TO
SERVE THEE IN HOLINESS ALL THE DAYS
OF OUR LIFE through the intercession

involuntary,

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

Then
20

Again
the

in

the deacon

peace

Meanwhile

proclaims

let

ever and world with

Amen.

out end.

the priest with open

says this prayer privately

us beseech

Lord our God, accept the fervent

of thy servants
have
mercy upon us AFTER THY GREAT
GOODNESS send down thy compas
sion on us and on all this people

Lord

supplications

The

clerks

Lord have mercy

25

arms

For the peace of the whole

world and for the stability
of the holy church
beseech the Lord

let

that

awaiteth

which

is

the

abundant

mercy

of thee

us

For all the holy and orthodox bishops let us beseech the Lord
For the long life of our patriarch lord
and for the salvation
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
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

30

35

The

clerks

Lord remember and have mercy

The Liturgy of
Again in unity
Lord

Armenians

the

our true and holy

for

faith let

The

425

us beseech the

clerks

Lord have mercy

Let us commit ourselves and one another unto the Lord the

almighty God
77?

Let

HAVE MERCY UPON

GOODNESS.

clerks

o Lord our GOD, AFTER THY GREAT

say with one accord

us,

Let us

<?

o Lord, be committed
unto thee

us,

10

all

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
ever and world without end. Amen.
Then he

kisses the altar

and goes and

sits

on

20

the steps.

(THE LECTIONS)
Then

the clerks begin to sing the

Saghmos Jashou appointed for the day

ART
o
PRAISED IN SIGN
{Tuou,
GOD,
AND UNTO THEE SHALL THE VOW BE PERFORMED IN JERUSALEM;.
Then

{HEAR, o HEAVENS
Isa.

the Prophet

is

25

read

.... YOUR HANDS ARE FULL OF BLOOD

2-15}.

Then

the clerks sing the

Mesedi

^o

THY TEMPLE WONDERFUL IN RIGHTEOUSNESS

Phokh THOU, o GOD, ART PRAISED IN SION
AND UNTO THEE SHALL THE VOW BE PERFORMED IN JERUSALEM}.
Ktzord

{HOLY

IS

Then

the Apostle is read

LET NOT SIN THEREFORE REIGN .... ETERNAL LIFE THROUGH

JESUS CHRIST OUR LORD Rom. vi 12-23}.
\

35

The Byzantine Rite

426

The

sing the Alehm Jashoit

clerks

Alleluia

Alleluia

(LORD THOU HAST BECOME GRACIOUS UNTO THY LAND

THOU HAST TURNED AWAY THE CAPTIVITY OF JACOB}.
The deacon proclaims

Orthi
The

Peace

77*

And

ro

priest

be to

with thy

all

clerks

spirit

deacon

Hearken with

fear

The deacon

The holy Gospel according

I

The

Glory be

to

{Matthew}

clerks

to thee, o

Lord our God

The deacon

Proschumen
77/<?

God

20

Then

clerks

speaks

the deacon reads the holy Gospel

{AT THAT TIME JESUS WENT ON THE SABBATHDAY .... EVEN

OF THE SABBATHDAY S. Matt. XU 1-8}
and

at the end of

it

the clerks

say

Glory be to thee, o Lord our God.

25

(MASS OF THE FAITHFUL)

(THE CREED)

And

after this the

deacon says the Nicene creed in full

We

30

believe in one God the Father almighty, maker of heaven

and earth, of things visible and invisible. And in one Lord
Jesus Christ, the Son of God begotten of God the Father, onlyGod of God,
begotten, that is, of the essence of the Father
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

made in heaven and upon earth, both visible and

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
things were

invisible

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.
also believe in the Holy Ghost uncreated
and perfect who spake in the law and in the prophets and
:

10

We

who came down upon the Jordan, preached

and
dwelt in the saints. We also believe in
apostle
one only universal and apostolic church: in one b baptism,
in repentance
in propitiation and forgiveness of sins: in the
the gospels,

in
a

the

15

resurrection of the dead, in the everlasting judgment of souls

in the kingdom of heaven and in the life ever

and bodies,
lasting

But those who say there was when the Son was not, or that
was when there was no Holy Ghost, or that they came

20

there

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

25

The deacon proclaims

Sir,

The

But we

give a blessing

priest says after S.

will glorify

the holy Trinity and the one

Son and of the Holy Ghost

end.

Gregory the Illuminator

him who was before

all worlds by adoring

godhead of the Father and of the
now and ever and world without

Amen.

and some MSS. Other MSS. and Nerses iii (cent, vii) have
Nerses of Lampron (cent, xii) implies both forms.
See
Catergiaa De fidei symbolo quo Armenia, tituntur Viennae 1893, p. 15.
b On
baptism of repentance as probably the original reading see Catergian
ft

So printed

editions

in the apostles.
<

o. c. p.

16.

The Byzantine Rite

428

(THE PRAYERS)
The deacon proclaims

Again

in

the

peace

let

Lord
The

clerks

Lord have mercy

let us beseech
Again
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

in

10

15

While they sing the priest says

us beseech

faith

receive the requests

of our hearts, forgive our

will

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-

dandy 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 forgiveness of our sins and of

receiving the

Holy Ghost

trespasses and have mercy

20

upon

us.

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
25

May

will

bestow on us his grace of mercy

the almighty

Lord save and have mercy

The

Save

clerks

us,

That we may pass in peace this hour of the

day now before us let us ask of the Lord
The

Grant

The

The

angel of peace to guard our souls

let

o Lord
sacrifice

and the

clerks
it,

o Lord

us ask of the Lord

expiation and forgiveness of our sins

let

us ask of the

Lord
35

The

great and powerful strength of the holy cross for the help
of our persons let us ask of the Lord

The Liturgy of
Again

in unity for

the

Armenians

our true and holy

faith let

429

us beseech the

Lord
The

clerks

Lord have mercy

Let us commit ourselves and one another unto the Lord the
almighty

The

Let

HAVE MERCY UPON

GOOD^ ESS.
7

God

us,

Let us

clerks

us, o Lord, be committed

unto thee

o Lord our GOD, AFTER THY GREAT

say with one accord

10

all

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
without end.

20

Amen.
(THE INCLINATION)
The

priest

Peace { be
The

And

to all

clerks

25

with thy spirit

The deacon

Let us worship
The

God

clerks

Before thee, o Lord

The

With thy PEACE,

priest

30

aloud

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
o Christ our Saviour,

35

The Byzantine Rite

430
Trinity

is

fitting

glory dominion and honour

now and

ever

and world without end

Amen

Blessed be our Lord Jesus Christ.

The deacon proclaims
Sir, give a blessing

The

priest

makes

the sign

of the cross over the people saying aloud

The Lord God

The

bless

all

you

>{<

clerks

Amen.
(THE GREAT ENTRANCE)
The deacon

The

Let none of the catechumens,

none

of

little

faith,

none

of the penitents nor of the

5

unclean draw nigh to this

divine mystery.
The

The body

clerks

of the Lord and the

blood of the Saviour are set

the heavenly hosts sing
unseen and say with unceasing

20 forth

voice

HOLY HOLY HOLY LORD OF

30

and

and prays

if

in secret

bound by
FLESHLY passions and LUSTS is worthy
to approach thy table or to serve thy
of

us

are

that

kingly glory: for to minister to thee

is a great thing and a fearful even for
the heavenly hosts themselves.

through

infinite

thou,
\vast

thy

measureless

Word

of

made man and

Yet

goodness

the

Father,

didst appear as

our highpriest, and as lord of all

commit unto us the priesthood

didst

lation, for that

God who

The deacon

emlphoron as

then he bows before the holy

table

None

off his

and unbloody immo

thou art the Lord our

rulest over things in

and things on earth,

who

heaven
on

Sing unto our Lord God, ye

clerks, spiritual songs with
sweet voice

the cherubic throne, o lord of seraphim

and KING OF ISRAEL, who alone art

Then

PLACE.

the clerks shall sing the

according

to the

Hagiology

proper of the day

(For Palm Sunday,

Church and the feast of

Pentecost,
the

With
thou

Angels and

the angelic order, o God,

hast filled thine holy

church.

IN

THE

HOLY

thee

who

alone

HOLY and DWELLEST

I

beseech

sittest

good and ready to hear, look upon

thy sinful and unprofitable servant
and cleanse my soul and my mind
from all filthiness of the evil one and
art

the

for other Sundays

35

well:

for this ministry

HOSTS
2"

priest takes off his saghavart

a bishop he takes

THOUSAND THOUSAND

archangels STAND BEFORE THEE

me

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

43*

entreat thee with

AND TEN THOUSAND TIMES TEN

THOUSAND angels MINISTER
UNTO thee, o Lord yet thou

precious blood.

art wellpleased to accept praise

these gifts be offered unto thee by me 5

for
a sinner and unworthy servant

neck bowed down, turn not thy face

away from me and reject me not from

from

men

in mystic

song

among thy servants,

but vouchsafe that

thou art he that offereth and

HOLY HOLY HOLY LORD OF

is

offered,

and giveth, o Christ our

God, and to thee we offer glory with
thine eternal Father and thine allholy 10
and good Spirit now and ever and

that receiveth

HOSTS}

world without end.

Amen

Meanwhile the gifts are removed [by a deacon~] to the fable

[/
is

IN

some churches and on some days the following is done.

finished as they come burning incense to the holy mystery

When

the hagiology

the deacon proclaims

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
The

who

2O

the cherubim

clerks

mystically figure forth

then coming towards the east the

deacon says

25

AN HIGHWAY FOR
HIM THAT RIDETH UPON THE
HEAVEN OF HEAVENS TOWARDS
THE EAST

CAST

UP

and sing the thriceholy hymn

to the lifegiving Trinity

then

coming towards

the south the

deacon says

GOD SHALL COME FROM THE

SOUTH AND THE HOLY ONE
FROM MOUNT ?ARAN
lay

we

aside

all

35

worldly cares
then

to the steps of the altar

of the holy mystery says at

coming

the bearer

40

tentively

LlFT UP YOUR HEADS,

O YE

The Byzantine Rite

432

AND BE YE LIFT UP, YE

EVERLASTING DOORS, AND THE
KING OF GLORY SHALL COME IN

GATES,

The celebrant censes and says

WHO

IS

THE KING OF GLORY?

THE LORD STRONG AND MIGHTY,

LORD MIGHTY

EVEN THE
BATTLE

we may

that

IN

receive

the king of

all

The deacon

LlFT UP YOUR HEADS, O YE

GATES YEA LIFT THEM UP, YE
EVERLASTING DOORS, AND THE
KING OF GLORY SHALL COME IN
:

The

WHO

priest

THE KING OF GLORY?

IS

THE LORD

OF HOSTS

and

solemnly represent
the order of the angels

The deacon

THIS
Then

THE KING OF GLORY

from the hands of the deacons and with

of the cross towards the people saying

the celebrant receives the gifts

them makes

BLESSED

25

IS

is

the sign

HE THAT COMETH
The

THE NAME OF THE LORD

IN

clerks

Alleluia].

And

And

the priest

WILL WASH MY HANDS

GO TO THINE ALTAR.
I

?>0

burns

incense.

he washes his hands saying

IN INNOCENCY, O

The deacon

Again

in

peace

let

f a^

The

35

Again

in faith

clerks

Lord have mercy

and purity let us

prayer of Athanasius

Lord God of hosts and maker

us beseech

the Lord

LORD, AND SO WILL

all

being 8

who

things into

of nothing,

who

didst bring
existence out
also in

love

towards mankind didst honour

77ie

Liturgy of the Armenians

433

stand in prayer with awe

before the holy table of

our earthly nature by raising

God

of so awful and inexplicable

a mystery
thou, o Lord to

us to the estate of ministers

not with scruple or

offence, not with guile or
:

fraud,

not with

whom we

or

wiles

offer this sacrifice,

tion

with a right conversation,

a pure mind, a single

the mystery of the body and

blood of thine onlybegotten

heart, a perfect faith, being

with love,
overflowing with
filled

works

let

before

prayer
table

the

us

of

and

full
all

good

stand
the

accept from us this presenta

deceit, not with doubt and

but
not with little faith

and consummate

it

into

and grant this bread and cup

remedy of forgiveness of

10

for a

sins to us that taste of

it

in

holy

God and

find

of

in

grace
mercy
the day of his appearing
and at the second coming
of our Lord and Saviour

Jesus Christ. May he save

and have mercy
The

20

clerks

Save, o Lord, and have

mercy
The deacon proclaims

^5

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
Holy Ghost is fitting glory dominion and honour
ever and world without end. Amen.

the

<THE

30

KISS OF PEACE)

The

Peace be

priest

^ with

The

And

now and

you

clerks

with thy spirit

Ff

all

35

The Byzantine Rite

434

The deacon

Let us worship
The

God

clerks

Before thee, o Lord

The deacon

(jREET YE ONE ANOTHER WITH AN HOLY KISS and those

you that are not able to partake of

go without the doors and pray
The
10

this divine

among

mystery

clerks

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

15

BOND OF PERFECTNESS

enmity

hath been removed and love been spread abroad

Now, o ye ministers, raise your voice and bless with one
accord the united godhead unto whom seraphim sing
the hallowing song
kiss the holy table and one another

Meanwhile they

On

festivals

some add

tJiis

The deacon

20

Ye who

with faith stand before the holy royal table, see the
king Christ sitting and surrounded with the heavenly

hosts
The
25

We

clerks

our eyes upwards and implore on this wise saying

Remember not our sins but in thy compassion expiate them
lift

With
and with thy

the angels

saints, o

we

bless thee

we

Lord,

give thee glory.

(ANAPHORA)
,

The deacon

Stand we with awe, stand we with fear, stand we well

and look upwards with good heed
The

To

clerks

thee, o

God

The deacon

35

Christ the

Lamb

of

God

is

offered in sacrifice

The Liturgy of
The

the

435

clerks

Mercy and peace and a

<THE

Armenians

sacrifice of praise

THANKSGIVING)
The deacon

Sir, give a blessing

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

Amen and

clerks

10

with thy spirit

The deacon

The doors, the doors

With all wisdom and caution
up your minds with divine fear

Lift

The

We

lift

15

clerks

them up unto

thee, o

Lord almighty

The deacon

And

Lord with the whole heart

give thanks unto the

The
It

On

And we

is

festivals in

clerks

MEET and
some

20

right

places the deacon adds

give thee thanks, o

Christ,

for

the true salvation

always and everywhere, through which the hosts praise

thy marvellous {Resurrection}, the seraphim tremble
and the cherubim shudder and the supreme powers
in heaven
make a choir and shout W ith sweet voice

25

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
adore and glorify thee, Father almighty, who by thine immaterial

and fellowcreator

didst

remove the hindrance of the

who having made the church his own people reckoned

those who believe in thee his property and was pleased to

curse
all

Word

30

among us in a material nature taken by dispensation

from the virgin and as a divine architect framed a new work,
dwell

Ff

35

The Byzantine Rite

436
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

10

priest

aloud

and with seraphim and cherubim to frame songs in hallowing

concert and with boldness to shout and cry aloud with them
and say
The

clerks

HOLY HOLY HOLY LORD GOD OF HOSTS

heaven and EARTH are FULL OF thy GLORY
Blessing in the highest
thou THAT didst come and COMEST

15

BLESSED

art

THE NAME OF THE LORD

HOSANNA IN THE HIGHEST

IN

While they sing the

priest says privately ivith his

HOLY HOLY HOLY

20

he

arms extended

art thou truly and allholy

and who is
that will presume to compass in words thine infinite out:

Thou who from of

flowings of lovingkindness towards us?
old in divers manners didst take care of and comfort man fallen
by prophets, by giving the law, by priesthood and the
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
in sin,

25 typical

30 is

distributed

in

the

midst of us without ever being con

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
sumed.

life with all the passions of our human life without sin and of his free will came to the cross whereby he
gave life to the world and wrought salvation for us. Then

through
35

TAKING THE BREAD

in

his holy divine

immortal

immaculate

77ie

Liturgy of the Armenians

437

and creative hands he BLESSED, GAVE THANKS, BRAKE IT AND

GAVE IT TO his chosen and holy DISCIPLES sitting at meat with
him SAYING
The deacon
Sir, give

The

TAKE EAT THIS

for many for the
:

is

a blessing

priest

aloud

MY BODY WHICH

is

distributed FOR

YOU and

expiation and remission of sins

The

clerks

Amen
The

10

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

The

20

clerks

Amen
Heavenly Father who didst give thy Son unto death for our
sakes as debtor of our debts, we beseech thee through the
shedding of his blood, have mercy on thy rational flock
The

And thy good onlybegotten Son delivered us the command

ment always to DO THIS IN REMEMBRANCE OF him, and having
descended into the nether abode of death in the body which
he took of our nature and having broken asunder with might
the bolts of hell, made thee known unto us THE ONLY TRUE
GOD, God of quick and dead.
<THE

And

We
this

commandment

and says

privately

Lord, presenting unto thee according to

this saving mystery of the body and blood

of thine onlybegotten, do

30

INVOCATION;

he takes the gifts in his hands

therefore, o

25

priest privately

remember the saving

sufferings he

35

The Byzantine Rite

43 &

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

The deacon

Sir, give a blessing

The

priest tlien raising the gifts

little

offers

them unto

the Father,

and

then he places them on the holy table saying aiond

And we

offer

unto thee thine

of thine

own

in all

and

The

We

all

While they sing

clerks

things thou art blessed, o Lord

bless thee, we praise thee, we give thanks to thee
and we beseech thee, o Lord our God

In

own

for all

10

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
The deacon proclaims

25

Sir, give a blessing

The

priest

aloud

Peace be with you

The

And

30

all

clerks

with thy spirit

The deacon

Let us worship
The

35

Son of God,

God

clerks

Before thee, o Lord

our reconciliation

sacrificed for

thou art being distributed

to

the

Father,

among us for bread of life through

holy blood, we beseech thee have mercy

the shedding of thine

on the flock saved by thy blood

The Liturgy of

Armenians

the

While they sing the priest humbling himself bows

439

to the holy table

and says

privately

We

adore and

we beseech and

ask thee, o good God, send

upon us and upon these gifts here set forth thy coeternal and
consubstantial Holy Spirit
then the deacon standing dose to the priest with great fear
says softly at every blessing

Amen.
and

Sir,

and

reverence

give a blessing

the priest signs the gifts with the sign

of the cross saying in a

loiv voice

whom

blessing this bread J thou wilt make it truly the body 10

of our Lord and Saviour Jesus Christ thrice repeated, and blessing

by

thou wilt make it really the blood of our Lord and

cup
Saviour Jesus Christ thrice repeated: by whom blessing this bread
and this wine
thou wilt make them truly the body and blood

this

>J<

>J

of our Lord and Saviour Jesus Christ, changing them by thine

Holy

Spirit

15

thrice repeated

The deacon proclaims

Sir, give a blessing

The

So

that this be to us all

condemnation and

priest

aloud

who draw nigh

for the expiation

The

to

it

for release

from

20

and remission of sins

clerks

God who coming down from heaven dost operate

the mystery of him who shares thy glory, we
our
hands
by
Spirit of

beseech thee through the shedding of his blood grant rest

the souls of our departed.
<THE

to 25

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

and longed-for peace to the

church and to all orthodox bishops,

this grant love stability

whole world,

to the holy

30

kings of the earth and princes, to peoples,

seafarers, to prisoners, to those in danger,
labour and to them that are at war among

to priests, deacons,
to

travellers,

to

those that

to

barbarians

Through
fulness and

35

this grant also

to

return to health

mild weather and to the fields

fruit-

those afflicted with divers diseases a speedy

The Byzantine Rife

440
Through

who

this give rest to all those

our forefathers,

asleep in Christ, to

aforetime have fallen

to the patriarchs prophets

apostles martyrs bishops presbyters deacons and the whole

clergy of thine holy church and to all laity, men and women,
who have died in the faith
The deacon proclaims
Sir, give a blessing

The

With whom we

priest

aloud

also beseech thee,

The

10

good God,

o Lord, and have

Remember,

to visit us

clerks

mercy

The priest

We
made
15

beseech thee that

of the mother of

in this

holy sacrifice remembrance be

God

the holy virgin Mary, and of John

the baptist, of the protomartyr Stephen and of all the saints
The

clerks

Remember, o Lord, and have mercy

Then

the deacons

of the table

go to the right side

and proclaim with clasped

20

hands

We

beseech thee that

prophets

doctors

and

holy

all

apostolic

in this

martyrs

patriarchs,

bishops,

presby-

ters,

orthodox deacons and

of

saints

all

The

clerks

Remember,

30

o Lord,

and have mercy

On feasts of our Lord

We adore the blessed praised
admirable
and
glorious
v

3b

divine

Christ

priest privately

Remember, O
have mercy and

Lord

and

holy sacrifice remembrance

be made of the holy apostles
25

The

Resurrection

of

bless

thine

holy catholic and apostolic

church which thou didst saye
with the pre cious blood of
th ine

onlybegotten and didst

deliver

by his holy cross:

grant her unsha ken peace
Remember, o Lord, and
have mercy
J and bless all
X blsh P s who RIGHTLY
DIVIDE THE WORD OF TRUTH

th d

among us

The Liturgy of
The

Glory be

the

Armenians

441

clerks

to thy

Re

surrection}, o Lord

On Saints days
beseech that in this holy
sacrifice
remembrance be

We

made
or

of the holy prophet

patriarch

martyr

or

or

apostle

dear to

God,

whose commemoration we

10

have made today

The

clerks

Remember, o Lord,
and have mercy)

We

beseech that

in this

holy

15

remembrance be
made of our leaders and our
sacrifice

holy illuminators, the

first

and

Thaddaeus

apostles

Bartholomew, and Gregory

20

the illuminator

Aristaces

Verthanes

Hysic
Gregoris
Nerses

Gregory of
Narec
Nerses Cla25

yetsi

John

Sahac

Orot-

netsi

Daniel

Khat
Mesrobthe

Gregory and
MosesTathevatsi

doctor

and of

all

the pastors and

chief pastors of Armenia

beseech that in this holy

We

sacrifice

made

remembrance

be

of the holy anchorets

and God-instructed monks

Paulus

Antony

-,$

The Byzantine Rile

442

10

and of all the holy fathers

and of their disciples in the
whole world

We

beseech that

in

this holy

remembrance

sacrifice

be

made

IP

of the Christian kings

TiriConstantine
Abgar
dates Theodosius and of

holy and

all

pious kings and

Godloving princes

We
20

beseech that in this holy

remembrance be

sacrifice

made

of

all

the faithful in

general, men and women,

old men and children and

of
25

all

fallen
faith

of every age who are

asleep in Christ in

and holiness
The deacon proclaims
Sir, give a blessing

The
3

And

especially

grant

priest

us

aloud

our

archbishop

the

venerable

patriarch of all Armenians, reverend N, for length of days in

sound doctrine
Then

the deacons

of the
35

table

go to the left
and proclaim

side

and glory
holy and immortal

for

this

prayer privately

We offer thee, o Lord our God,

thanks

While they sing the priest says

this

sacrifice

Remember, o Lord, and have

mercy and bless thy people
here present and us that offer

The Liturgy of
which

is

on

this

that thou grant

holiness of

holy table,
to us

it

"for

life

the

Armenians

this sacrifice

them what

is

443

and grant unto

necessary and

profitable

love sta
Through
bility and longed-for peace
this grant

the whole world, to the

holy church and to all or
to

Remember, o Lord, and have

mercy and bless the pilgrims
and them that bring forth fruit
unto thine holy church

them

thodox bishops, especially to

our archbishop the venerable

with

patriarch of

their

that

remember

also

the poor

offers this sacrifice

alms and render them

dues according to thy
wonted bounty, an hundred
fold here and in the world to

be for the strength and

victory of Christian kings and
of pious princes

come
Remember, o Lord, and have
mercy and have pity on the

reverend

who
Let

TV,

all

Armenians,

and

to the priest

it

Let us also beseech and entreat

for the souls of those

are

at

rest

who

and especially

our departed prelates, for

founders of this holy
church and for all those

for

the

who

rest

under the shadow

thereof, for the deliverance

of those our brethren

are taken captive and

who
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

In

all

for

of the

departed

10

15

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
soul

also, o Lord, the

of thy servant
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
:

clerks

and

souls

all.

ours to what is right and

ACCOMPANIETH SALVATION and
reward them all with thine

imperishable and blessed good

things

35

The Byzantine Rite

444

And having

our

cleansed

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

with

almighty,

Father

thy lifegiving

and liberating Holy Spirit is

fitting
glory dominion and
honour now and ever and

Amen.

world without end.

BLESSING)

<THE

The deacon proclaims

Sir,
j

The priest making

And

the

t/ic

give a blessing

sign of the cross on the people says aloud

mercy OF OUR GREAT GOD AND SAVIOUR JESUS CHRIST

be with ! you all
The

Amen and
20

<THE

LORD

the

in

peace

US beseech

let

clerks

Lord have mercy

,

With all the saints whom

we have commemorated es-

,,

of mercies,

that

thou

pro-

prayer

and Father
,

we thank
hast

this

this

thee for

been pleased

beseech the

our defaulting nature

above the blessed patriarchs
because thou wast called their

Lord
For the holy and divine sacrifice which
is
now on this

hast been pleased to be called

Father.
Now, Lord, we be-

beseech

seech thee grant to shine and

pecially let us

holy table
the Lord

35

makes

deacon

the

Carnation the priest says

nr
O GOD OF TRUTH
T

PRAYER)

Lord
The

25

spirit.

While

The deacon

Again

clerks

with thy

let

us

That the Lord our God who

hath accepted it on his holy

to exalt

God, but

flourish

in

pity for us thou

more and more

new and venerable name

this
in

the midst of thine holy church

The Liturgy of
and

heavenly

the

Armenians

445

immaterial

place of offering send down

on us in recompense thereof
the grace and gifts of his

Holy Spirit
Lord

us beseech

let

the

Receive save and have mercy

and keep us, o Lord, by thy

g race

The

Save

clerks

lo

o Lord

us,

by thy grace

Making mention of the

mother of God
virgin
saints

the

Mary with
let

us

Lord

allholy
ever-

all

the

beseech

the

The

clerks

Remember, o Lord
and have mercy
Again in unity
and holy faith
the Lord

let

The

clerks

clerks

o Lord, be
committed unto thee
us,

Have mercy upon

our

God,

25

God
The

Let

20

our true
us beseech

for

Lord have mercy

Let us commit ourselves and
one another unto the Lord
the almighty

us,

30

o Lord

after

thy great
Let us all say

goodness.
with one accord

The

clerks

Lord have mercy

three times

The deacon proclaims

Sir,

give a blessing

40

The Byzantine Rite

446

The priest

And

grant us with bold voice to open our mouth and to

upon thee heavenly Father and to sing and say
The
5

clerks then

sing with open arms

OUR FATHER WHICH ART

IN HEAVEN, HALLOWED BE THY

THY
THY
WILL BE DONE IN EARTH AS IT
KINGDOM
NAME,
COME,
IS IN HEAVEN.
GlVE 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
DELIVER US FROM EVIL
While they sing the priest prays in

LORD OF

silence

GOD OF GODS, KING ETERNAL, creator of

FATHER OF OUR LORD JESUS CHRIST, LEAD

LORDS,

things created,
15

call

all

us

NOT INTO TEMPTATION BUT DELIVER US FROM EVIL and Save US

from temptation
The deacon proclaims
Sir, give a blessing

The

FOR THINE
20

EVER.

IS

priest

THE KINGDOM, THE POWER AND THE GLORY FOR

AMEN.
(THE INCLINATION)
The priest
%* be to all

Peace

The
25

And

clerks

with thy spirit

The deacon

Let us worship
The

God

clerks

Before thee, o Lord

30

The priest then bows his head and all the people bow down while
prays privately

the priest

Holy Ghost which an the FOUNTAIN OF LIFE and the spring

of mercy, have mercy on this people which bowed down
adoreth thy godhead
keep them entire and stamp upon
35 their hearts the posture of their bodies for the inheritance
and possession of good things to come
:

The Liturgy of

the

Armenians

447

The deacon proclaims

Sir, give a blessing

The

priest

Through Jesus Christ our Lord with whom

to thee,

o Holy

Ghost, and the Father almighty glory dominion and honour

is fitting now and ever and world witho.ut end.
Amen.

(THE ELEVATION)
Then

the priest takes the holy bread in his

hand

while the deacon proclaims

Proschumen
and

the priest elevating

it

in the sight

of the whole congregation says aloud

Unto the holiness of the

The

clerks in

10

holies

a loud voice

ONE LORD JESUS CHRIST

TO THE GLORY OF GOD THE FATHER. Amen

One

holy,

The deacon

Sir, give a blessing

The

priest

Blessed be the holy Father, true

The

God

clerks

Amen

20

The deacon
Sir, give a blessing

The

priest

Blessed be the holy Son, true

The

God

clerks

2 ^

Amen
The deacon
Sir, give a blessing

The

priest

Blessed be the Holy Ghost, true

The

clerks

Amen
The deacon
Sir, give a blessing

God

30

44 8

77ie

Byzantine Rite
The

the

The

to the

And

clerks

Amen

the

Holy Ghost

is

holy

Blessing be to the Father and

to the Son and to the Holy

now

and ever and

world without end Amen.

Ghost

while they sing

and

himself

The Father is holy

the Son is holy

10

priest

Father and to the Son and to

Holv Ghost now and ever and world without end. Amen

Blessing and glory be

tlie

priest

bows

says this prayer

privately

Look upon

o our Lord

us,

Jesus Christ, FROM HEAVEN

THINE holyDWELLINGPLACE and
from the throne of the glory
come and
of thy kingdom
:

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

kisses the holy table,

body he dips

it

he

worships

and taking

and

the holy

ivhole into the precious

blood

and says

our God, who hast

called us Christians after the

Lord

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

we now
onlybegotten
beseech thee, o Lord, account
us worthy to receive this holy
mystery for the remission of
our sins and with thanks to

thine

35

Son and
Holy Ghost now and ever

glorify thee with the

the

and world without end.

Amen

The Liturgy of

Armenians

the

449

The deacon proclaims

give a blessing

Sir,

Then

of the congregation and says

the priest elevates it in the sight

Let us taste in holiness of the holy holy and precious body

and blood of our Lord and Saviour Jesus Christ who having
come down from heaven is being distributed among us
This is life a hope resurrection a 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
cherubim.

10

(FRACTION COMMIXTURE AND COMMUNION)

{The curtain

is

drawn
The

The deacon proclaims

our Lord
Sing psalms
God, ye clerks, and spiritual
songs with sweet voice
to

to~\

priest takes the body in his

and he

kisses

unto

for

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

tributed

he

sprinkles

shall

unto

and take of his

thee

he adds this also

chalice

his

holy

it he puts
it into the
of ihe blood saying

breaking

The

fulness of the

Then taking one

his

and

Lord

light

Alleluia
Older reading

Holy Ghost.

piece

of the bread in 30

hand he says

privately with tears

thanksgiving to the Father and to
the

the

render unto

confess and believe that

Alleluia

nigh

we

the Father and the allholy Spirit now

and ever world without end. Amen

dis

blood upon us

Draw

what thanks

blessing and

bread and for this cup? But,

o Jesus, we bless thee alone with 20

us

gives us his body for food

and

hand

saying 15

for this

then

among

tears,

THOU ART
CHRIST THE SON OF GOD, who didst 25
TAKE AWAY THE SIN OF THE WORLD

Alleluia

He

givings

and

sacrificed

with

privately

What

him

it

Son

Holy Father who hast

called us

by

name

of thine onlybegotten and 35

hast enlightened us through the bap

the

tism of the spiritual font, vouchsafe

hope of resurrection.

The Byzantine Rite

45

TASTE AND SEE

CIOUS THE

HOW GRA

LORD

Alleluia

PRAISE

to receive this holy

OF

Alleluia

10

it

of sins.

worthiness neither withhold from

the graces of thine

according to thine

Alleluia

mankind grant

PRAISE HIM ALL HIS HOST

Alleluia
Then
1

they sing if necessary other

according

to the day.

hymns

supper of the

by removing the darkness

Look not upon mine un-

disciples

HIM ALL YE ANGELS

OF HIS

the

of

part

THE HEIGHT

Alleluia

PRAISE

who

and became cleansers of

the whole world.
Now then, o Lord
and good Father, make this commu
tasted of

nion

IN

for the

thou didst on the holy apostles

THE LORD
HEAVEN

PRAISE HIM

mystery

forgiveness of our sins, stamp upon

us the graces of the Holy Ghost as

IS

Holy

infinite love

that this

me

Spirit, but

towards

be for the

expiation of sins and the remission

of trespasses. As our Lord Jesus

Christ promised and said

WHOSO
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

and glorify the
Father and the Son and the Holy
Ghost now and ever world without

drink of

end.

it

may

bless

Amen
Peace be

to all

thank thee, Christ o king, for that

thou hast made me unworthy worthy to
I

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

that

it

purify

all

my

virtuous works, so
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.

4o

Amen

Prayer of S. John Chrysostom

praise and magnify and glorify

thee, o

Lord

accounted

my God, that thou hast

me worthy, unworthy as

The Liturgy of

Armenians

the

day to partake of thy

awful mystery of thine

this

am,

45

divine and

immaculate body and precious blood.

Wherefore having these

sors

for interces

me

beseech thee to keep

in 5

thine holiness every day and during

the whole time of my life, so that

remembering thy tender mercies

live

unto thee,

suffer

who

may

for our sake didst

and die and rise again. Let Hot, 10

and God, the destroyer come

my Lord

near to me, for that my soul is sealed

with thy precious blood. Do thou, al
mighty, cleanse me through these from

my dead works, thou who alone art 15

without sin strengthen my life, o Lord,
against all temptation and let mine ad

all

versary turn back from me ashamed and

confused so often as he riseth against

me

strengthen the goings of

and of

my

my

body

my mind

20

tongue and all the ways of

be thou with me always

according to thy neverfailing promise

WHOSO EATETH MY FLESH AND DRINK-

ETH MY BLOOD DWELLETH IN ME AND 25

I

Thou didst say so, o thou

man stablish the divine and

IN HIM.

lover of

unchangeable words of thy mouth:

for thou art the God of mercy, of pity
and of love towards mankind and the

and unto thee

is fitting glory with the Father and
thine allholy Spirit now and ever

giver of

all

good

things,

world without end.

Then

the priest

Amen

signs himself

and

.}

prays of the true God the sundry things

he desires for himself, for the congrega
tion and for the whole world: he also

pardon of them that

have offended him, his enemies and them 40

shall pray for the

him
and trembling
body and drinks of the

that hate

And

then with fear

he tastes of the

chalice

In faith do

G g

saying

believe in

tlje

allholy 45

The Byzantine Rite

452

Trinity, in the Father, the

Son and

the Holy Ghost

In faith do I taste of thine holy lifegiving and saving body, o Christ my

God

Jesus, for the forgiveness of

my

sins

In faith do I drink thy sanctifying

and cleansing blood, o Christ my God
Jesus, for the forgiveness of my sins
Let thine incorruptible body be to

me

for life

and thine holy blood

and forgiveness of

propitiation

The deacons
\TJie curtain ts

The deacon proclaims

Draw near
Then

The

Mother of

clerks

all

who

thou shrine

bridechamber
Home of thine immortal bride
groom who hath adorned
thee for ever
25

marvellous second heaven

thou FROM
GLORY exalted

art

Which by

GLORY TO

the laver dost re

generate us children radiant

30

like the light

Thou

that dost distribute this

spotless bread

and givest us

drink this pure blood

Who dost lift us up to an higher
to

35

station than the angels can

attain unto

Come
new

withdrawn ]
to the

congregation

are worthy communicate

sing

faith,

also communicate.

with fear and partake in holiness

of holy spousals, heavenly

20

for the
sins.

then, o children of the

Sion, meet our

holiness

Lord

in

[The people come one by one and

stand in front of the bema and the
priest communicates them from the
chalice

in

which

is

steeped in the wine

the sacred

and he

bread

says each

time

The body and blood

of our

Lord and Saviour Jesus Christ

be to thee for salvation and for
a guide to eternal

life].

The Liturgy of

the

Armenians

453

O TASTE AND SEE hoWGRACIOUS

our LORD

The

It

and mighty

is

ancient

tabernacle

was

a type of you, but ye are

of higher pattern
burst the adamantine gates

ye raze the gates of

hell to

their foundations
It

parted Jordan

ye cleave

10

the sea of universal sin

Its

leader

tain

was Joshua the cap

thine

is

Jesus the only

Son of the Father

THIS bread is THE BODY of
Christ,THIS CUP IS THE BLOOD
OF THE NEW TESTAMENT
The greatest of mysteries is

*5

revealed to us, God himself

is manifested to us herein

This

the

is

divine

the right

And

20

same Christ the

Word who

sitteth at

hand of the Father

WHO

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

25

end.

3o

When

all

have communicated the

clerks

sing in a loud voice

Our GOD and OUR LORD HATH APPEARED TO us

is HE THAT COMETH IN THE NAME OF THE LORD

BLESSED
Then

the priest

makes over

them, the sign

of the cross with

the sacred gifts

and says

35

SAVE THY PEOPLE, o LORD, AND BLESS THINE INHERITANCE

GOVERN THEM AND LIFT THEM UP FOR EVER
[The curtain

is

draivn

to

again ].

The Byzantine Rite

454

(THANKSGIVING)
The

Meanwhile

sing

ness where the holy Trinity

continually feedest

send down upon us thy

spiritual blessing
to thee

The deacon proclaims

in

peace

let

us beseech

Render

faith

unto the Lord ye

thanks

who have

and incorruptible mys

tery

30

thank thee, Christ o

king, who hast bestowed upon
us life by thy lifegiving body
and thine holy blood. Grant
forgiveness and great mercy.

We thank thee, o true Spirit,

this divine holy

heavenly immortal immacu

The

Alleluia

We

who

received

late

thank thee, o Father

is glorified.

clerks.

Lord have mercy

again in

We

Alleluia

the Lord
The

25

this wise

Thou who

Again

10

on

almighty who didst prepare for

us the holy church for a haven
of rest and a temple of holi

Glory be on high
who hast fed us

]-

the priest prays privately

We have been filled, o Lord,

from thy good things, tasting
of thy body and blood
Glory be on high to thee
who hast fed us
us,

J0

clerks

clerks

We

hast renewed

church.

Keep her

faith in the Trinity

and for ever.

The

the

holy

spotless by

henceforth

Alleluia

priest says privately

We

render thanks unto thee,

o Christ our God, for that thou
hast granted to us such a taste

render thanks unto

thee, o Lord, who hast fed
us at thine immortal table,

of thy good things unto holi

ness of life. Keep us through

distributing thy body and

blood for the salvation of

by dwelling among us through

Feed
thy divine protection.

the world and for the

of our souls.

life

it

HOLY AND WITHOUT BLAME

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

Armenians

the

PARED FOR us

455

in the

of heaven, o our

kingdom

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

To

all

the unsearchable incom

10

prehensible triple personality,

creating embracing and
consubstantial
visible
Trinity, is fitting glory

indi

holy

domi

now and ever

and world without end. Amen.

nion and honour

15

(THE DESCENT FROM THE ALTAR)

[The curtain

is

drawn

and

back]

the priest takes the gospel

comes down into

the altar

tlie

and

after kissing

middle of the church

The deacon proclaims

Sir,

The

20

give a blessing
aloud

priest

and sanctifiest
SAVE THY PEOPLE AND BLESS
THINE INHERITANCE, GUARD THE FULNESS OF THY CHURCH
to greet THE BEAUTY OF THINE
sanctify these who in LOVE came
HOUSE: glorify us with thy divine power and FORSAKE NOT
THEM THAT PUT THEIR TRUST IN THEE Grant peace to the

them

Lord,

who

blessest

them

that bless thee

that put their trust in thee

whole world,

25

to the churches, to priests, to Christian kings, to

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

their armies

30

and honour now and ever and world without end.

Amen

The clerks three times

THE LORD

NAME BE PRAISED FROM THIS TIME FORTH AND

FOR EVERMORE

35

The Byzantine Rite

456
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.
:

LAST GOSPEL)

<THE

The deacon

Orthi
The

priest

Peace J be
10

The

And

to all

clerks

with thy spirit

The deacon

Hearken we
The
J

in fear

priest

The holy Gospel according

The

Glory be

to

John

clerks

Lord our God

to thee, o

The deacon

Proschumen
The

20

clerks

God speaks
The

IN
25

priest

FROM THE FATHER OF LIGHT

THE BEGINNING WAS THE WORD .... FULL OF GRACE AND

TRUTH.

5.

John

i 1-14

or from Easterday

to the eve

of Pentecost

SO WHEN THEY HAD DINED .... FOLLOW

The

Glory be
3

John

XXI 15-19.

clerks

to thee, o

<THE

ME. 5.

Lord our God.

DISMISSAL)

The deacon

Let us beseech the Lord that through his

holy cross he save us
from our sins and keep us in life
the
by
grace of his mercy
Almighty Lord our God, save and have mercy

The Liturgy of
The

Armenians

the

457

priest

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

Keep us

in peace, o Christ

world without end

Amen
The deacon

WILL ALWAY GIVE THANKS UNTO THE LORD

HIS PRAISE SHALL EVER BE IN MY MOUTH

The

priest

Be ye

Go

IN

making

the sign

of the cross over the people says aloud

10

Holy Ghost
PEACE and THE LORD BE WITH YOU ALL. Amen.
blessed with the grace of the

<THE

The

EULOGIA)
clerks

say

MY

SOUL SHALL MAKE HER BOAST IN THE LORD

THE HUMBLE SHALL HEAR THEREOF AND BE GLAD
and

Glory
and

the rest

Then he turns

to the east

of Psalm xxxiv

Now

be.

while the clerks sing the

and bows

15

psalm

the

and

ever.

Neschkar

is

distributed.

three times before the holy table

and

says

Lord Jesus, o God, have mercy upon me.

Then going into
altar

and he comes
and goes in peace.

the vestry he takes off his vestments

and bows again

three times

before the

20

APPENDICES

APPENDICES
A.

The
p.

B.
C.

Liturgical forms of the Sahidic Ecclesiastical Canons,

461.

The Liturgy
The Liturgy

of Palestine in the fourth century, p. 464.

of Antioch from the writings of S. Chrysostom,

p. 470.

D. The Liturgy of Syria from the

fifth

to the eighth century,

p. 481.

E.
F.

The
The

Liturgy of the Dionysian writings,

Epistle of

James of Edessa

to

p. 487.

Thomas

the presbyter,

p. 490.

G.

The

Praesanctified Liturgy of S. James, p. 494.

H. Diptychs of Jerusalem, p. 501.

The Liturgy from the writings of the Egyptian
J.

fathers,

p. 504.

The Egyptian Liturgy of the Arabic Didaskalia, p. 510.

Fragment of an Anaphora of the Persian rite, p. 511.
M. The Liturgy of Asia from the Canons of Laodicea, p. 518.
N. The Liturgy from the writers of the Pontic Exarchate
K.

L.

p. 521.

The Byzantine Liturgy before the seventh century, p. 527.

P. The Byzantine Liturgy of the seventh century, p. 534.
Q. The development of the Byzantine Prothesis, p. 539.
().

R.

Byzantine Diptych,

p. 552.

APPENDIX A
THE LITURGICAL FORMS OF THE SAHIDIC
ECCLESIASTICAL CANONS
P. A.

1.

Mass

Cap. 64 sq.

Let one

among

been consecrated

de Lagarde Aegyptiaca

at the consecration of a bishop

(pp. 274-277).

the bishops place the sacrifice

and

to

And

when

when

the

them read

hands of him that shall hare

on the throne that appertains

him.

him with

they have greeted

let

And

on

the bishops also seat hint

let

the greeting in the

The grace

of our Lord Jesus Christ and the love of

fellowship of the Holy Ghost be with you all
let

And
and when

Lord

in the holy Gospels.

IO

they have finished reading the Gospel let the bishop

been consecrated greet all the church

and

them

all

with thy

they have finished saying this

let

who has

saying
God the Father and the

answer
spirit

him

also speak to the

people

word*

of exhortation.

And

when he has finished instructing

let

the deacon ascend

on a high place

and proclaim
Let no unbeliever remain here.

And

so

when

has finished

the bishop

make as

ivell

all the

prayers which

the sick as

for

for the
them all

it

is

meet that he

rest

let the deacon

say to
Greet one another with an holy kiss

and

let

the clergy greet the

bishop

women
Let the
that they
the

little

and

bema and

that there be no disturbance

another or whisper or sleep

let

25

laymen greet one another and

also greet the

children stand near the

wanton not one with another :

women

the

the

women.
let

a deacon also stand over them

deacons also

go to watch the men and

amongst them and that none make signs to 30
let

a subdeacon stand at

the

men

s door

and a deacon

462

Appendix

women s door that no one go out nor the doors be opened at the time
of tit e holy oblation even though it be a believer who is at the door.
let a subdcacon bring water that the priests may wash their hands
for a sign

stand at the

And

of the purity of their souls dedicated to almighty God.

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
i

Let none of the unbelievers remain here

o 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

*5

Be ye

all

Stand

we

And

erect unto the

Lord God
God and trembling.

to offer in fear of

when

done

these things are

the deacons bring the gifts to the bishop

let

at the holy altar.

And

stand at the right hand and the

the presbyters shall

left

20 stand one on each side of the altar holding light fans

or peacocks fcatJicrs or light a linen* to drive away the
light not

on

of the bishop in
two deacons

And let

quietness with the bearing of disciples standing by their master.

made of some
little flying

light substance

creatures that

tliey

the chalice.

And likewise

b
3
let the pontiff^ pray over the oblation that the Holy Ghost descend on
making the bread the body of Christ and the chalice the blood of Christ.
And when he has finished the prayers which it is meet that he say let the bishop
25
receive first, after him the presbyters, after them the deacons and in like sort also all
it

the clergy in order : after

and when

This
30

them

the bishop gives [the

let

is

him

let all

the people receive

communion }

let

him say

the body of Christ

also that receives say

Amen
and

in like

This

manner again
is

the deacon

let

the blood of Christ, this

let

him again

who
is

gives the chalice say

the cup of life

that receives say

Amen

35

and

let

them sing while they are giving

[the

communion^

until they have finished

all the congregation

and when

And

when

all [the

men] have

received

let

the

women

also receive.

aloud saying
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

40 Having

the singer ceases singing let the deacon cry

all

immortal heavenly mystery

*

phakiarion, i.e. (f>aKia\tov, facialis (Pallad. hist. Lausiac i OVTOS o ayios

CIVTTJS rf)s TfXfvr^s ovK oOovrjv ((pupTjfffv tKTOs (f>aKia\iov) or (paKioKiov (Jo. Moschus
b archiereus.
P. S. 196 ol 8e TOIS (f>atci.o\iois kppivifav).

The Sahidic Ecclesiastical Canons

and

then

let

the bishop

463

pray giving thanks for the eating of the body

drinking of the blood of Christ.

and

the

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

Go in peace.

Whatsoever remains over

let

the deacon say to

them

and the deacons gather up, taking

much over that so there be not exceeding great
sons of Aaron and the sons
of Eli whom the Holy

let

the presbyters

careful heed that there be not

judgement upon them

like the

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

we command you, o bishops and

presbyters
touching the holy ministry of the mystery.

these things

Mass

2. Cap. 31.

And
And

at the consecration of a bishop

the deacons
bring the oblation to him.
laid his hand
upon the oblation with the

and

deacons,

(p. 249).

let

when he has

let

presbyters

him say a thanksgiving

Kupioc jueia rravjcov

ujucov

Let all the people say

Mera TOD

2O

nveujuaroc oou

Let him say

Avco uuoov TCXC
Kapbiac

Let the people say

TTpOC TOV

KuplOV

Let him say again

oojuev

Let

Aiov
and

let

him pray

Kupico

say

KQI 6iKcuov

in like sort
to the

3.

TOO

all the people

Cap. 46.

saying what follows after these things according

custom of the holy oblation.

Baptismal mass

(p.

257

sq.).

[Let the deacons bring the oblation to the

bishop.
And he shall give thanks over a loaf because it is the
symbol of the flesh of Christ
and over a chalice of wine because it is the blood Christ
that believe on

30

which was outpouredfor all 35

of
him and {over} milk and honey mixed
for thefulfilling of the promises

unto the fathers

for he hath said

will give

unto you a land flowing with milk

Appendix

464

This is the flesh of Christ which he gave unto us that they that
on him might be nourished therefrom like babes to cast out bitterness of
So of all these things shall the bishop
heart through the sweetness of the word.

and

honey]".

believe

discourse to them that receive baptism.

And

when

the bishop

has now broken the bread

let

him give a fragment

one of them saying

the bread of heaven, the body of Christ Jesus
to every

This

is

let

him

also that receives say

Amen
10

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

and

if there be not there

let

him

also that receives again ansiver

Amen.

15

In the bracketed passage Lagarde uses Tattam s

memphitic

to

supply

a lacuna in the sahidic.

APPENDIX

THE LITURGY OF PALESTINE

CENTURY

IN

THE FOURTH

S. Cyril of Jerusalem Catecheses

H IYNAEII

(MASS OF THE CATECHUMENS)

C

(MASS OF THE FAITHFUL)

(THE LAVATORY)
30

SIO.KOVOS

VLi|/a<r6ai

BiSwai TU Upei xal rots KVK\OVO% TO Oucriao-TTjpiov

TOV

(THE
Eira

KISS

OF PEACE)

POOL 6 Siatcovos

a7roXa/3ere

The Liturgy of Palestine

465

cot

AAAnAcyc

ci

(ANAPHORA)
<THE

THANKSGIVING)

MCTO, TOVTO

6 Upevs

|3oa.

TAC KApA lAC

"AND}

etra diroKptveo-Oc

npoc TON KypiON

tiro, 6

tepevs Xfyct
Top Kypioo

KA! AlKAION

"AllON

Mtra TavTa

fjLvrjp.ovevoiJ.ev

oypANOy KCU TH C Ka * GAAACCHC, AAioy

ScrpcoN, TTACHC Kiicecoc XoytK/jy re

opATHC TC

at aAo-you,

KA!

ceAHNHC,

KA! AOpATOy, AfreAcoN 15

eloyciojN OpONCDN
xepoyBiiw TWN
noAynpocoancoN, 8vvap.fi \eyovrts TO TOV Aaj31S MeyaXware TOJ/ Kvpiov crvv ffioi
fdedcraro Htraia? irapf(rrr]K.6ra
IJ.vrjiJiovevop.fV KAI TOON CepA4>iM a ev Hvevp-an ayia
Ap)(ArreAcoN AyNAiwewN KYPIOTHTXON

KVK\(j>

TOV

T>V

Apx<i>N

OpOVOV TOV QfOV KOI TA?C

npo ccorrON TA?C Ae Ayci TOyc noAAC

TOVTO yap

TTJV

TrapaSo^eicrav

i7/xtv e /c

KaTT]iti>o-(v

X^P iv
.

raiv crepa(/)/Li

(vxapio-TovvTes yap
9

r]t;itoO-ev

XptO-TOV TTAlAArCOrHCAC
6 Kypioc
Kai

OVTO.S

rjp-els

^AffeTe

TOYTO

iwoy

tTne Aa/3ere irieTe

em

i]p,as

(vr) pyeTT]o-e

&IA

AABcoN ApTON
eAcoKe TO?C

KCU

TO COOMA.

TOYTO MOy

eKaXeo-ev (Is rrjv

ciiov troiovp.V irpaypa KCU diKatov,

10

eKAAce

Xe yo/ufv

aTpaTiais

.......
NOMOy
..........

HMWN MHCOYC XpiCTOC

eyxApiCTHCAC

ravri/i/
8

dya6a>v

GeoAopAN

yevu>v,e6a

avTos de ov SiKaiov aXX* WTrep TO SiKaiov iroiwv fjpas

ra>v

20

v Ta s f]P-as KarrjXXa^eV) OTI 7rveup.a.TOS vlodeo-ias 25

*X@P OVS

Tl
>

KATAKAAynTONTA TO

KyplOC CABACOG

ort ava^t ouy

yap fu^apiorfii o06i Xo/^if^

[oircof

Aycl TTTepy2l

TA?C Ayci TrTop.eva KAI AefONTA

r^r vp.v&o ia.s TCUJ VTrepKoo-p-iois

OTTCOS /corvcai/oi

Tij\iKavTT]v

MN

AflOC AflOC

"AflOC

fita

KAI

CCTI

/cai

KOL TT)\IKOV-

rrpo^HTCON

TWN AXPANTOON AyToy

eni

eAyToy

els

TH NyKTi H TTApeAlAOTO
xeipcoN 30

MA0HTA?c Xe ycoi/

TO noTHpiON KOI
TO ynep noAAcoN eKXYNOMCNON

KOI AABCON

TO A?MA

eic

(THE INVOCATION)

35

E?ra ayidaavTes tavTovs 6ia TWV 7rvevp.aTiKa)i> TOVTOIV vp.va)v TrapaKaXovfJifv

TON ff)i\dvdpa>7rov OeoN TO ATION TTNeyMA TO eN NOMCO KA! npo<})HTAic TraXata
;

AiA0HKH AAAHCAN, TO eni TON KypiON HCoyN XpiCTON eN ei Aei nepiCTepAC KATCAGON, TO 6N TH TTeNTHKOCTH K.dT\dbv en! TOyC AnOCTOAoyC N ?&!
aTTOOToXcov 40
TrypiNCON rAoocccoN evTavda eV rfj lepovo-aXrjp, ev Ty dj/torepa
KAI KAINH

rS>v

Hh

466

Appendix

TA npOKe iMtNA TNA

elATTOCreTAAi eni

fKK\T]o-ia

Xpicroy, TOV oe olvov A!MA Xpicroy

TTOIHCH

TON

MEN AproN COOMA

12
.

(THE INTERCESSION)
Eira p.era TO aTTnpTKrdrjvai TTJV TrvfVfjLaTiKrjv 6vo~lav, rrjv avatfiaKTOV
\arpeiav,
5 ctrl TTJS Qvo-las
K(iVTjf TOV 1X007x01) TrnpuKaXov/Jifv TOV Qebv yirep Kotvrjs TOON
eipHNHC,

vfTfp

TTJs

TOV KOCMOy eyCTAGe iAC, VTrep

Kal o-vfj.p.d^atv, vnep rtov eV do-6fveiais,

vrrep
*cai

BoH6e iAC

vjrep TTANTOON

arra^aTrXws

TAYTHN TTpoc^epoiweN THN

JO Trp&TOV
TTATplApXWN

GyciAN"

TlpO<})HT(jL)N

AflCON TTATepOON

KO.I

Eira nerd, ravra

/nera

KAGApAC

TTATtp

rf\v

<rvi>io

et>XT|v

LORD

TTATepA
KAI

Scd/ze^a irdvTes

KOI

i)p.eis

xni TCOV

eiVa Kat

rr\v dfrjo-tv

Kal TTllVTtoV

TCOV

vnep

7rpoKKOi-

V T]fUV TTpO-

T(i)V

aTT\5>$

PRAYER)

Xtyop-ev eKivT)v

r]o-(a)s

HMWN .........

^5>v

f TTlCTKOTTaJV

<THE

^eoiweNOON

MNHMONeyOMN

i7rep

ATTOCTOACON MApjypCON OTTO)? 6 QfOS T(US

AyrooN KAI TrpecBeiAic npoo-de^rjTat

fJ.rjp.VO)V

eira

BACiAecoN,

TMV KATATTONOyMeNOON

-qv

<rcoTT|p

(Triypafpopevoi

MH eiCeNCTKHC HMAC

OeoN

TOV
!C

TOIS oiKti

irap8a)K

KA!

HtlpACMON

AefONTec

Kyplfc A

pyCAl HMAC AHO TOy TIONHpOy

eira jxcrd irXTjptocriv TTJS

AM AN".

(THE ELEVATION)
MTO, ravra \tyfi o

TA

AflA TO?C AflOIC

elra up.ets \6-yeTe

25

ETc Afioc,

tic

Kypioc

Incoyc XpiCTOC

15
.

(THE COMMUNION)
Merd ravra aKOTjere TOV tJ/aAAovTOs
p.Ta p,Xovs 0iou irpOTp6Tro(XVov {((jids
30

ls TT|V

Koivcoviav

TWV ayluv

p,vo-rr)picov

Kal XeyovTos

PeyCAcee

KAI

Aere OTI XRHCTGC 6

Kypioc

16

flpoo-iwv

OeoO

ovv

rrpos

0uo-iacrTf[piov

Tav \

1
P"

p.!]

irpoo-epxov

Kapirots

8iT]pT|p.evois TOIS

TO ayiov TOV
TTa|o,vots Tots

SaKTuXois dXXa.

dpio-Tepdv Opovov irotT)o-as

pacriXea

p-eXXoiJo~r]

KOiXdvas

TT|V

8e^d ws

tTToSexo-6at

8xov

TO

TTlXYCiJV

TO

TT|V TraXdjJLT|V

TOV XplO-TOV

35

TTJ

p.Tj8

Kal

AMHN
JJ,T

dcrcfiaXeias

OaXjxovs

T-Q

TOV 6/yLOv

6(J>-

ora)|xaTos

irpoo-txwv JJLTJ
rmpairoX0-T)S Tl K TOVTOV aVTOV

p.6TaXdp.pav

4O

ovv aYtdcras TOVS

tTra<}>f]

The Liturgy of Palestine

467

ira irpOCTf pxov Kat

iroTrjpio) TOV
a S dXXd
\ir\ dvareivcov rds
T<S

XP

aijiaros
KU7TTCOV

Kal TpOTTO)

Kal

1TpOO-KVVT|(r<i)S

TO

MHN
ayidfou Kal
J3dvojv

TOV aifiaTOS p.TaXap,-

XpujTov- ITI 8e Kal

evotKTYjs TOIS

p,6vos Kal

<rou

Xi\<rl

o(J>0aX|jLOiJS

Ta Xoiird d^ta^e

TTJS

x^pcrlv

voTiSos
7ra(|>w-

Kal JX^TCOTTOV Kal

17

10

aio-Oij-rfipta

(THANKSGIVING)
vap.ivas TT|V eux

vxapurTi

TO>

0eco

TO>

TTjXlKOVTWV

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
15
in the east by a lady of Aquitaine in about 385, in which she describes the
offices and ceremonies of Jerusalem (Gamurrini 5. 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.)
ot the process of initiation to which the Catecheses belong and to
many details 20
of which they allude. The
having given in their names (Procat. i, 4,
:

(f>ajTi^ofj.fvoL

13

iii.

2), their instruction in the faith

for their

see

preparatory to baptism (Procat.,

i-xviii

32) began forty days before Easter (Procat. 4 i. 5) and

at intervals till the week before Palm Sunday (iv. 3
xviii. 32).
made
the redditio symboli one by one to the bishop (not
they
and
there
was
a
further
instruction
on the
Cyr.),
preliminary
details of the baptismal rite immediately before Easter (xviii. 32: this instruction
is not found among the Catecheses nor mentioned in
The competents
Silvia).
were baptized and received their first communion on Easter night (Procat. 15
xix. i, xviii. 32), and the five Mystagogic Catecheses numbered here
xix-xxiii),
being instructions on the doctrine and rites of baptism (xix sq.), confirmation
and
the
eucharist
were
on
delivered
successive
(xxii sq.),
(xx)
days from monday
to friday in Easter week (xx. i
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
Constantine s buildings at the Holy Sepulchre (xiv. 14), Procat. and i-xviii in the
basilica (Silv. 72 in ecclesia majore
58 quae in Golgotha est cp. Cat. i. i iv.
10, 14: x. 19: xiv 6), and xix-xxiii at the Anastasis (xviii. 33) i.e. at the Holy
itself
stat
(Silv.
Sepulchre
73
episcopus incumbens in cancello interiore qui est
in spelunca Anastasis. Cp. Duchesne
Origines dn culte chretien Paris 1889, p. 470).
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

scope
was continued
In holy week
mentioned in

xviii.

25

30

points, lived at
1

2wafis

i.

Bethlehem from 386

35

*o

to 420.

6, iv. 25, x. 14, xiv. 26, xviii. 33, xxiii. i.

faithful, are the Kar^\oi/fj.(voi (Procat. 6

besides the lay

The orders mentioned, 45

4, v. i), the <()<vTiuf*tvoi

12: cp. 15, vi. 29), the religious (iv. 24 ruv fjtova^uvrcav KO.I TWV irapfftvoov
raf/j.a, vi 35, xii. 34) and the clergy (Procat. 4 Kavoviiewv irapouain, including
xiii 26
Their orderly distribution (cp. p. 13. 16:
$a\pa>8oi
cp. u $a\\oav xxiii. 2O ;
28 sq. above) is alluded to in Procat. 4 @\fireis p.oi TO ae^vov TOVTO TJJS itctftyaiat 50

(Procat.

i,

H h

i.

Appendix

468

avayvcaaiv, KOVOVIK^V irapovoiav,

Otaptis poi raiv KOI tniffTTjUTji/,
afco\ov6iav cp. vi. 35.
2
The number
xiv. 24.
Tpa.(pjv avayvuais Procat. 4, cp. 6: ret avayvkanara. iv. I,
of the lections is undefined. The Gospel is particularized in vi. 29 TO ptv yap
ypa<pa>y

S. Jerome writing at Bethlehem in 406

5 aKovffcu TOV (vayyc\iov iraaiv (tpifTai.
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
repleaturodoribus et tune 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
:

were interpreted, e.g. at Scythopolis, Passio S. Procopii ap. Ruinart

sincera (Paris 1789) p. 372 ibi ecclesiae tria ministeria praebebat, unum in
legendi officio, alterum in syri interpretatione, etc.: cp. Silv. 73 sq. quoniam in
ea provincia pars populi et grece et siriste novit, pars etiam alia per se grece,

the lections
15

Ada

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
sane quicumque hie latini sunt id est qui nee siriste nee grece
discant.
noverunt, ne contristentur, et ipsis exponit episcopus quia sunt alii fratres et
25 sorores greci latini qui latine exponunt iis.
Cp. S. Epiph. de Fide 21. The
Kar r *l v KvpiaKrjv KO.T olnovofjiiav
lectionary is alluded to in xiv. 24 TTJ x d ^ s 57At
i

p<?

o~vvaei TTJS TWV a.vayvcafffj.a.T&v a.Ko\ov0ias TO. Trept TT}? els

There is no allusion to psalms
oiipavovs dvuSov TOV auTr/pos rjfj.Sjv TrfpLxovo"r/s.
among the lections but $a\ny8oi and psalmody are mentioned xiii. 26 cp.
vel dicunt ymnos omnia
lectiones
30 Silv. 59 dum predicant vel legent singulas
rfjs

Ofias ~xapiTos fv

TT)

tamen apta

ipsi

diei.

8toaffKa\ias a.Ko\ovdia : iv. I 17 (KK\r)ffia vovOT(T:

Procat 4 dvayvcaais ypatyuv
Procat. ii at avvrjOeis TrpoffopiXiai as distinguished from TO. napuvra StSatr/caXefa
The form of the
instructions addressed to the (pajTi^onevoi.
(iv. i), the special
35 sermon with its text and its final doxology is illustrated by the catecheses the
horn, in Paralyticum has no text. Several sermons, Silv. 58 hie consuetude sic
est ut de omnibus presbiteris qui sedent quanti volunt predicent et post illos
.

omnes episcopus predicat

quae predicationes propterea semper dominicis
diebus sunt ut semper erudiatur populus in scripturis et in Dei dilectione. For
applause see Silv. 73.
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
the Procat. may contain reminiscences), the dismissals or the prayers of the
At the offices there were prayers and blessings of the catechumens
faithful.
and the faithful. Silv. 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
et diacono dicente singulorum nomina semper
sicut solet esse consuetude,
Miserere
pisinni plurimi stant respondentes semper Kyrie eleyson quod dicimus nos
infinitae
sunt. et at ubi diaconus perdixerit omnia quae
voces
Dotnine, quorum
dicere habet dicet orationem primum episcopus et orat pro omnibus et sic orant
omnes tarn 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 diaconus
vocem et commonet ut unusquisque stans fidelium inclinet capita sua item
:

40

45

50

55

The Litiirgy of Palestine

doubt the form was the same

No

benedicet fideles episcopus.

Cp. pp. 9-12, 38-40 above.

469
in the liturgy.

xxiii. 2.
P. 82.
quoted as an illustration, not as a formula,
The words ouSe jdp pvirov awfiaros ex VT(S T ^l v a PXn v rf<T7i/iev ds r ty tKKXrjn iav
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) itpiav 8
kvravQa (in the atrium) KaOapaioov iri9n <rvfj./3o\a Kprjvas avTiKpvs ds irpoaanrov

Ps. xxvi. 6

f TTlffK fVC

fffca

faf TOV

VfOJ TTOXAlS

T>

is

\(Vp.QTl TOV VO.pO.TOS TO?S TTfpt@6XcaV IfpUV

(TTt

TO,

irpciovai rrjv diroppvifiiv Trapf\ofJ.tvas.

xx ii. 3. P. 44, 84. There is no mention of the Offertory, but the quotation 10
of S. Matt. v. 23 sq. and the order of Ap. const., p. 13 above, suggest that it
followed the kiss of peace.
7
P. 50, 85.
xxiii. 4, 5.
8
P. 50, 85 sq.
xxiii. 6
cp. ix. 16.
9
xxiii. 5, the exposition of evxapLaTrjffoJ/jtfv
Kvpiy etc. From n. 8 S. Cyril 15
reference
passes at once to erra dytdaavTfs KT\ below n. 12, omitting all explicit
to what intervenes between the Sanetus and the words of Invocation but he is
his
only expounding the salient points of the rite and for the purposes of
Intercession would
exposition the whole passage between the Sanetus and the
be a single paragraph with the form of Invocation for its essential point. The 20
inserted passages (9-11) may be assumed to represent the contents of the
:

T<

paragraph.
10

86. 30.
P. 51. 16
P. 51, 86. The Institution

iv. 33.

but
is not mentioned as recited here
does not belong to the form of consecration (xix. 7, xxi. 3, 25
Notice
xxiii. 7) and he has already given lecture xxii to the exposition of it.
the form TOVTO fiov kffn compared with p. 52. 2, 13 and Aa^ere mere compared
ov
with p. 87. 14, and Euseb. Dem. ev. viii. i (p. 380 c.)
mpaofoaiKtv O.VTOS
11

xxii. i, 7.

for S. Cyril

it

TO aipa TO virfp
fiov
TOVTO Trotefre tls TT)V
avapv^aiv. Cp. p. 177. 23: 30
The reference to the hands is from xx. 5 Xprnros !5<=aTo tvl TUV
232. 29.
Cp. p. 51. 27: 87. 2.
a-xpavTcuv avTOv \fLpwv KOL rroScuv rjXovs.
12
the addition TO iv vopu KT\ from iv. 16, xvi 4. P. 53, 88. The
xxiii. 7
in
upper church of the apostles is the Coenaculum on Zion, the oldest church
Jerusalem (S. Epiph. nfpl (ttTpuv 14), the church of Zion or 5. Maty of the 35
crusaders, the present Neby Ddud.
13
xxiii. 8, 9. P. 54-58, 89-96. Taf? fvxais CLVTWV Kal TTpfa&fiais, p. 35. 14: 48. 12
Euseb. Vit. Const, iv. 45 Qvaiais avai^cis
H.VO-TIKO.IS lepovpyicus
cp. 57. 9 sqq.
TO Offov l\dffKGVTO, virep TTJS Kotvfjs elpr/i rjs, virep T^S fKK\t]a tas TOV @eou O.VTOV Tf
TO) 40
@aoi\fajs, VTTfp TOV ToaovTuv aiTiov iraioojv T OVTOV Oeo<pt\uv lKtTT]piovs evx&s
rofs (O.VTOV //a^rafs dirwv Aa/Sere

fi<xvv6/jitvov

ds

a<ptaiv

TOVTO

-nitre

e<rn

vfj,S>v

^v

ajJiapTiuiV

K<U

StKaiuv

Haer. Ixxv.

S.

0ea) irpoo-a.va.(pipovTfs.
7 (i. 911 B) virep
Epiph.
TTOiovfieQajrj
ecu Ofoftevoi, virep
fAcows
^v-i^rjv Kal vnep dfjLapTOjXwv vntp fiev d/xapraiAcDv virep
de oiKaicav Kal Tra.Tfpcai Kal TTa.Tpiap\S}v, TrpotyrjTwv Kal duooTuXcav Kal va^yf\iffTSiv
Kal papTvpcav Kal 6fj.o\oyr)Twv, firiffKOTrajv Tf Kal dvaxojp yrwi Kal iravTos TOV ray (AUTOS
The 45
iva TOV Kvptov Irjaovv iipiffTOV a<popiffcapev d-nb TTJS TWV dvOpwirojv ra^faij.
conclusion of the intercession in S. James, avTos ydp (OTIV 6 povos dvapdpTijTOs
^ s alluded to
C P- 5 1 2
by S. Jerome c. Pelag. ii. 23 \\. 757 B)^ipse
(P- 57- 3
solus hanc non ingreditur civitatem quam aedificavit Cain in nomine^ filii sui
Enoch, quae omnia sacerdotum quotidie ora concelebrant 6 MONOC ANAMA^THTOC,
50
quod in lingua nostra dicitur qui solus est sine peccato. S. Cyril uses eis
-

3)>

(J.6vo<i

dvaiJLcipTJ]Tos

ii.

10, dva/J.. uiv

iii.

11, 6 dva/j,. xiii. 23.

c. Pelag.
100.
S.

14
iii.
P. 59. 29:
xxiii. 11-18.
15 (ii. 786 A) sic docuit
jer.
credentes AUDEANT
apostolos suos ut quotidie in corporis illius Sacramento
LOQUI PATER NOSTER etc. Notice Kvpie after Treipaajj.6v cp. p. 60. 9. S. Jer.
NE
INDUCAS NOS IN 55
in Ezech. xlviii. 16 (v. 609 A) quotidie in oratione dicentes
in Matt. XXVI. 4! (vii. 22O B) in
TENTATIONEM QUAM FERRE NON FOSSUMUS
POSSUMUS. Cp. p. 100. 12, which
oratione dominica dicimus NE INDUCAS
:

47

Appendix

also represents the reading of the greek in codd. Messan.,

Vat., Barber., Paris
476 (ov virtvtyKfiv ov ovvd^tOa cp. i Cor. x. 13: Swainson Gk.Litt. pp. 306 sq.).
But the addition is found in other Latin fathers (S. Hil. tract, in Ps. cxviii. \
15
[250 c] Chromat. tract, in Matt. xiv. 7 [Migne P. L. xx. 362 B] [Ambr.] de Sacr.
v
2
8
Serm.
Ixxxiv.
9
3
5
B] -[Aug.]
4 [v. app. 153 D]) and may not be derived
by Jer. from the Palestinian liturgy. Cp. Chase The Lords
in the
:

I".

Prayer

Church Camb. 1891, pp. 66 sqq.

15
16

10 coelesti
17

18

pane

P. 64, 104.
Cp. below p. 484. 10.
In Silvia the faithful are blessed one

xxiii. 21, 22. xviii. 32.

xxiii. 22.
P. 65, 104.

bishop

at

Early

P. 62, 101.
P. 63. 35
S. Jer. in Esai. v. 20 (iv. 82 D)
cp. 25. 14.
quotidie
saturati dicimus GUSTATE ET VIDETE QUAM SUAVIS EST DOMINUS.

xxiii. 19.
xxiii. 20.

by one by the
the end of the offices: 56 et sic exiens
[episcopusj de cancellos,
manum acceditur. Cp. 57.

similiter ei ad

APPENDIXC

15

THE LITURGY OF ANTIOCH FROM THE

WRITINGS OF S. CHRYSOSTOM
H IYNAHIZ

(MASS OF THE CATECHUMENS)

20

LECTIONS AND THE SERMON)

<THE

tm

iptis dvaJ3cuvcov
EI

PHNH

TOV Opovov

vp.lv

b Xaos

TW

KA!

25

TTNeyMATi coy

17

.......
.....

Aryei Kvpios {

[ O

dvaYivwcTKcov TOV flpo^TiTqv

2
.

dvaYivwo-Kwv TOV Airoo-ToXov

fou
Tit.
x^P LS T v

ii.

4/dXXcov 4/dXXi Kal irdvTeS vinjxovo-tv

?]

usqq.J

*.

To
{S. Matt.

O
Elpfjvr]

Kai

TCO

munv

Xa6s
(TOV

TrvfvfjiaTi

b 6p.iXwv

indvres
vjzfts

icvpiov

ww

TO Kpdros Kal

eV fvdvpia

l^o-oG
f]

Xpio-Tov

irpoo-Kvvrjo-is

rfapov
fjifd

ov

vvv Kal

.....

TW Uarpt

dd

Kal

a>a

is

x dpiTi Kal
TU>

<pi\av6pa>7ria

aylw Hvtvpnn

TOVS alcovas

TCC v

f]

auvav.

86a

TOV
Kal

The Liturgy of Antioch

471

(THE DISMISSALS)

O
rcoi/

Ko.TT]Xov p.6voi

KaTT)xovp.cV(i)V

xdpii Kcivrai Kai 6 SIO.KOVOS

eKTfv&s

derjd&fjifv

6 Xa6s

Kvpte
KaXcos*
it/a

6 TrnvrfXcfj/Jicov Kai oltcripp-wv Qeos

iva diavoi^T]

"li/a

wra

TO.

TO.

Scijcrecov

avroov

awroly xai

/3e/3ai 0)077

Xdyov

TriaTtv

T>yy

T/}?

avrov fv 10

evdperov TroXiTeiap, StaTravTOS

avrov peXfrav, ev
avroO KaraKai VVKTOS, ras eVroXa? avrov p,vr]p,oveviv, ra 6tKaia>/zara 15

voCi/ eV^eov, (rcxfipova \oyi(rp,ov /cat

5a>

avrov voe1v, ra avrov

avrov

"iva

ej/

TU>V

not K.arrj^a rj avrovs rov

avru>v

yivfa~6ai f)p,(pas

"iva

7raKovo~r]

alru>v

a7roKaAm//77 avrovs TO cvayyeXtov rrjs Suuuotrvvrjs

*lva avrois

"En

rai^ KapSiaJv

TOV 0o/3of avrou

KaTiKTirflpr]

Taty biavoiais
"iva

f\fr]o~ov

SeT^aJ/zej/

<ppoveiv,

TO.

vop.a>

<pv\ao~(Tiv

fKTfvevTepov inrep avroov TrapaKaXeVco/xej/

fe\rjTai avrovs OTTO navrbs irovrjpov Kai OTOTTOU Trpdyp-aros, OTTO Travros
ajuaprTy/iaroy SiajSoXiKov Kat Trdo-^s Trtpio rao ecos rov avriKfip-fvov
Kara^Lcoa-rj

avrovs eV Kaipco ev^ercp r^s rov Xovrpov

rov evdvfJLaros rrjs d(pdap(rias
ap.apTi>v,

r^y 20

7raXiyyfveo"tay,

TO>V

a(pe(Tf(i>s

TCIS fto^oSov? avroov Kai ret? f^ofiovs , irdvTa

1

"iva

v\oyf]<TT]

oi/cov? avraij/ Kai

p.eTpov rj\LKLas
"iva

To

i/

ra?

ot/ceria?,

dyaywv

ra rexm avrcov

ti

TTJS

flprjvrjs

/3i

oi>

avrooj/,

rovy
et?

o~o(pi(rr]

KOTfvduvr] avrot? Trdi ra ra TrpoKei/j-eva Trpo? ro

ayye\ov

TOV

a av^o-a? evXoyi^o-^ Kai

25

<rvp,<pepov

atr)o-are oi KaTr]^ovp.fvoi

Elpr]vtKa vp.lv TrdVra ra TrpOKfip-fva

JLtprjviKrjv Trjv

Xpio~Tiava

To KaXbv
Eavrov?

Trapovo~av f]p,epav Kai 7rdo~a9 ra? r)p.epas Tijs fco^?

v/iooj/

ra

rX;

v/^aii

aiTr)0~ao~0

Kai ro avptpfpov
ra)

^"coj/ri

0ea>

Kai rep Xpto-rcS avrov rrapadeade

KXiVare ru?

K</)aXd?

6 Upevs
Elprjvr] Traanv

35

6 Xa6s

Kai

rco

Trfev/xart o~ov

OUTCO TTJS ev

airavres TO

40

Appendix

472

EUIKOVOS

"O

YTT^P Tooy (VfpyovfAfVoav {fKT(v5)S

oT]da>p.(v/

6 Xa6s

Kvpie

KAiVare ray

Kc<pa\as

6 teptvs

JO

Xaos

Kai

TO)

nvevpan

<rov

OUTCO TTJS euAo-yias

O
15

Yuep

Tcor eV (tfravotq

SiaKovos

(eKTtvwf deq&o/Aei/}
6 Xaos

Kvpif

6 UpeiJs
20

TLiprj

Xaos

Kai TW

OVTW

TTJS

TTvev/jLart

<7oC

euXoyias dpxTat

6 SI&KOVOS

25
"0(roi

eV p,(Tavolq a

At Ovpai KXeCovrai

11
.

(MASS OF THE FAITHFUL)

(THE PRAYERS)

ndvTS

30

ofioCcos

TT

c5d4>o

6 BtdKovos

6 Xaos Kai

TO.

iraLSCa

Ktipte fXerjcrott

35 Y;rp T^?
YTrep

KK\ij(rias rrjs p-fXP 1 TTfparcoy T^? yrjs (KT(Tafj.eVTjs

eTTHTKoTTCov

opdoTOp.fi TOV

dmivTwv, vnep Trpfo-fiuTepw Kai r^?

\6yov

rrjs

a\r)6eias

avri\T)^fa>s

KOI

Ivn

The Liturgy of Antioch

473

v Kai TCOV KparovVTOiV

Yjrep rS)V evravda Kal TWV cnravTa%ov

TWV (V vccrois, (V p,fTa\\ois, eV (TK\Jjpais dovXfiais

YTrep yrjs Kal daXdcrorjs

n-avres ojxoicos

Toy AfreAON

Ta

rijy

flprt vT]s

AiTHCcbiweG

npoKeifjifva iravra elprjviKa

6 tcpevs

6 Xa6s

Kai

TCO TTvevp.aTi

OVTCO -rqs euXo-yias

(THE

KISS

<rou

apxTat

14

OF PEACE)

AcnraovTat aX\T|Xovs p-tXXovTOS

roi)

8a>pov

(THE OFFERTORY)

SlClKOVOS
%

of

MH

CTCOMCN KAAOOC

(ANAPHORA)

25

(THE THANKSGIVING)

O
H X^P IC TO Y
*cai

H KOINCON IA

K YP

TOY

Y fjp-vv
A["

iOY

ir/erou

TTNeyMATOC

Upeus

XptorroO KA! H AfATTH TOY 0eou KA! TTATpdc

em MCTA

6 Xaos

in4>0YY

TTANTOON

YMWM

6Tat

KA! M6TA TOY HNeYMATOC COY

3
17

6 Lepeus

ANCO CXWMCN

TON NOYN

fjp.a>v

E)(OMtN irpoc TON

6

KA! TAC

KApAiAC

Xaos
KypiON

35

474

Xaos
VlKAION

KAi

"AiElON

Tore apxcrat 6 lepevs

Ev^apifTTtav Se orav fwra) iravra
5 drjcravpbv Kal

TTi\eyovrs

oaw

Toi)v

TOV

dvcnrTvo-o~a>

fKfivav

18

GeoO

vepyeo~ias TOV

rrjs

Kal

yap Kal f)p.is

evXoyias] ras dcpaTOvs (vepyeaias TOV Qeov KOI

fj.eyd\u>v

TO) TTOTrjpiti)

euxapuo-rias

TTJS

[rrjs

dwpf&v

dvap.ifJLvfjO~K(i)

OVTWS avro TTpo&ayofJLev Kal KOivuvov/jifv ev^npioroui Ter

a/r^XXa^e TO TWV avdpanrav ye vos, on paKpav OVTCIS eyyiis
e\7rida /J.f} e^ovrns Kal adeovs eV
Kocrp.(d ade\(povs eavrov

aTTO\\av<ap.fv

ort rfjs

7r\<ivT)S

on

eiroirjo tVf

IO

Appendix

TG>

KCtTf(TK(Vll(T

KO.I

Evvorjcrov

riwav

p.fTci

7ra>?

ouv

TWV TOIOVTWV

KO.I

Kara TOV xaipbv

(TTr)Kas

\pov^ifj. } pera T&V (repcKp}/*

TOVTUtV

VTTep

<TVyK\r)pOv6[J,OVS

ru>v

CLird

p.ra

p.v(TTr)pi(t)v,

TU>V

(TV

$vvf)(TT]
20

AflOC AflOC

"AflOC

15

6 oypANOC KAI H

nAnpHC

irpocr(f)opa

alrrj ecrTiv

rj

i]v

THC kblHC

r"

6 Xpicrros ro ts p.adr)rals eSco/ce

Sxnrfp yap ru pijfj.aTii arrfp 6 Qebs e<p6eyaTo

22
aTTep 6 iepevs Kal vvv Ae yu OVTQ) rj 7rpoa-<popa TJ avrrj eVn
lepels TTOiovvrai

/cal TJV

avra

TO.

vvv

ol

e crrti

(THE INVOCATION)
20

"E(TTT]K

TO ttvevpa TO

^apts

rpanefrs 6 iepevs TUS ^etpas avarfiv&v els TOV ovpavbv Ka\&v

Kyiov TOV Trapaytveadat Kal a^aadai TWV TrpoKeip-evcav ?va fj

?rpo rrjS

7rnr(oovo-a TTJ dvo~ia 5t

Xa/jLTTporepas

dnoddgy

eKetvrjs TO.S drravTcov

iroiei

aravpov

25

<THE

To KOIVOV

Trjs

oiKovp,fvrjf Kf iTai

oiKOvp.fVJ]S 6eojLte$a Tore

TTJS

oiKOVfJLevris
i,

30 KaK&v

TMV

/cat

dpyvpiov

lirl

24

TO,

irpoKCi^,va

INTERCESSION)
KaOdpcriov

Sta TOUTO QappovvTfs vnep

^Trep r^5 Ka6o\iKrjf eKK\T)crias TTJS arro TrepaTcoi

7rpoo*eio"i

[6

ifpei)?]

\vdijvai TCIS Tapa%ds

7TiKftp.va)v Kal I8io,

Troiovp,eda

dvd^rj ^u^tis

23

ireTrvpafjievov

Kal
errl

a.Tr\66vT(>)V

dr]fj.O(Tta

TGOV

TW 0ec5

flpfjvr]!

dfia>v

d/JLttpTLUV

Xaos

AMHN

(THE LORD

T&

25
.

/zuor^pi coj/ Kal vnep avToov

TOyC AoJNAC TCON

35

8f6p.(vos TOVS aTTuvTa\ov

euer^pi av, ndvTcov

Ta^eTai/ aiT&tv dnaXXayr/v

SfUUfVOl TOV dp.VOV TOV Klp.fVOV TOV Xa/3oWo? TT]V

eiC

27
.

PRAYER)

Upt)S Kal 6 XaOS

H MCON 6 eN TO?C

oypANoTc

Trjs

eco?

TOV KO&fJiOV

26

The Liturgy of Antioch

MANUAL ACTS)

<THE

BUIKOVOS TrapeoTTws

AT)d)[JLV TTaVTfS

TW

475

6vcria(rTT]niu>

Upevs KXa TOV apTOv

29
.

KOIVTJ

YTrep TTOVTCOV rwv tv Xpiarcp KKoip.T)Kal

TWV

TCIS /zye/a? VTrep

Avt\KTai

TO,

aiirwv

u.p.(j)L0upa

Kal

K<j>epTai

TJ

Oucrta

30

6 Upcvs

TA

APIA joTc Ariotc

31

(THE COMMUNION)
Ol
Y^a>

t)7TO\|/a,\X6i

(re

6 deo y

M ou

6 jSaffiXevs

6 Xaos Ka0 eKaorrov CTTIXOV

Ol o(j)6a\p.ol TrdvTfS
KOI crv

Ol mcr-Tol irpocrepxovTai Kal ot SiaKov- 15

o ^vot Siav^ovat rd Suipa 33

i}/a\Tai xj;a\p.6v pp,B

SiSo>f

(Is

e\7riov(Ti

(re

TTJV Tpo(f)r)V

avrwv tv

(THANKSGIVING)

<rx

aT1l

<THE

DISMISSAL)
BiaKovos

TTopeyecOe CN efpHNH

35
.

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
Poeniientia 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 3
ad eos qiti
the latter (see monita in the Benedictine ed., ii. p. 278, vi. p. 94)
scandalizantur was written in the exile (ib. 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 (av\r)} of the
the cantharus at 35
basilica (de verbis Habentes eundem spiritum iii.
[iii. 289 D]),
which the people washed their hands (ib. Kpr)vas elWu If rats av\ais TUV fvKrrjplojv
:

ft\\OVTCS tvxtaQcLi TO) to) Trporepov a.iroVL\f/a.^.(Voi ray \tipas

(vxty Avareivufftv), the doors where they kissed the threshold or the
posts on entering (in 2 Cor. xxx. 2 [x. 650 D] 77 ovx "pare oooi Kal TO. wpuGvpa TOV
vaov TOVTOV fyiXovaiv ol ptv tcfyavrts, oi 8t ry X ft pi ttarexovTes Kal raJ aropaTi
X e ^Pa 40
oiKcav vevofjucfTui iva. ol

OVTWS aura?

tls

rr)i>

476

Appendix

the barriers separating the men from the women in the nave (in
v ovv fvoov f\ fiv T0
Ixxiv. 3 [vii. 712 B] t\pr\ v
OS TO Sitipyov
vp.ds TUIV yvvaiKwv firfiori ot ov povXtaOf dvayKaiov fvofjuaav flvai ol Trartpts
KO.V rats aaviaiv vuds TO.VTO.IS 8iaTtixio~ar us Zycuyf aKovca TOJV Trpfrr@vTfpajv OTI TO
a ^ ne sanctuary (firjua de s. Pentec. i. 4 in n. 23
5 traXatov ovot TO.VTO. r\v TO.
below) with the episcopal throne (9p6vos n. i) and the altar (TO dvaiaaTripiov
sometimes of silver, in Matt. 1 al. li. 3 [vii. 518 B])
n. 29, 77 Tpdvtfa n. 20, 22, 24
within its curtains (rcL
n. 29, TO. napa-rrfTao-p.aTa 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 (TTOTTJPIOV xpvffovv Kal XiOoKoXXr/Tov in Matt. 1 al.
li. 3
[vii. 518 A]) the silk veils (ib. B arjpiKa f/wiTia), and the candelabrum (\vxfia
the albs of the ministers (in Matt. Ixxxii al. Ixxxiii. 6
ib. xxxii. 6 [vii. 373 c.])
iva
diras,
[vii. 789 D] TOVTO V^QJV i) dia, TOVTO 77 da<pd\fia, TOVTO 6
XfvKov \iTcaviaKov Kal a-rroariX^ovra irfpi@aX\6fj.fvoi irepiirjTf and the stoles of the
15 deacons in de Fil. prod. 3 [viii app. 37 A] TOJV XtiTovpySiv TTJS Oeias Itpavpyias TUIV
p.ijjLovp.ivcuv TOLS TUJV ay^fkojv TTTtpvyas raTs \tnTais oGovais rais km rwv dpiarfpuv
but this is not Chrysostom s possibly it is by Severian of Gabala;
&\jLtov Kfipevpis
For the behaviour of Antibchene congregations see in
see monitum p. 33).
H 2,vi>ais in Matt. v. r
Matt, xxxii. 7 (vii. 374 D), in i Cor. xxxvi. 7 (x. 341 c).
2O (vii. 72 A).
The most inclusive passage on the liturgy is in 2 Cor. xviii. 3 (x. 568 B) eo-n
Se O7TOU OllSf SltffTTJKfV U ItptVS TOV dpXOf^fVOV, oloV OTO.V d.irO\aVlV 8fT) T(i)V (pptKTUlV
fjLVffTTjptcar (33) 6fj.oiws yo.p tiavrts diovfj,fOa. TUIV avrciv, ov KaOcnrfp tiri TTJS traXatds
[5(a077/f^s] Ta p.\v 6 iepevs ijcrOif T^ 8e o dpx<J/^fvos Kal deftis OVK ^v TO) Aaai jueT^ti
25 div fjiTfixfv 6 lepfvs d\\ ov vvv aXAa iraatv tv
irpuKfirai Kal Trorrjpiov ev.
Kal kv rat? tvxais oe TTO\V TOV Aaov 1801 TIS av avvcto-tyepovra Kal yap (8) virtp TUV
tvfpyovfJLfvojv, (9) vTrtp TWV fv fj.Tavola Koival Kal -napa TOV itpfcas Kal nap avrSiv
irpoadyovTts

;),

Matt. Ixxiii

al.

Tx

T<?X

)>

dfj.<f>iOvpa

oi>x

<TTt<pavos
:

o~a)/-<a

yivovrai al fi/x^l Kal jravrfs piav Xt-yoiffiv

30

evx^, fvx^ T^V f\eov yf^ovffav.

iraXiv

rav itpwv

irepipoXcDV TOVS ov cvvapfvovs rfjs ipds p.fraa^tv

Tpairf^rjs (32) trepav 8(i fd taOai (vxf)v Kal irdvTfs OJAOIUS fir t8d<povs Kfi/j-fOa Kal
TTOVTCS op.oioj i dviardfjifda.
(15) orav dpr]vrjs iraXiv fj.fTaXa[j.(3dv(iv Kal ptTaoioovai

(treioav

oer)

(n)

ftpfeaftev

irdvres opc icas dana6/j.6a.

(17)

ITT

avrS^v TidXiv

kir^-^frai 6 tfpiiis TO; Xau, t-jnvx^Tai Kal o Xaos TO;

ruv

if per

<ppiKwo(aTd.TOjv

[UMmjpiofV

MeiA TOy HNeyMATOC

TO yap

coy ovStv dXXo (ffTlv

ovoe yap
77 TOVTO.
(18) TcL TTJS vxo-pto"Tias irdXiv KOtvd
35 ^KfTvos vxQ-pto~Tt f /^ovoy d\Aa Kal 6 Xaos airas irp<JTfpov yap avTwv Xaffdiv (fxavfjv,
HTa ffvi/Ti0f/j.(vcav OTI Aliooc KAI AIKAICOC TOVTO yivtTai TOTC apx^TO-t T^S ei>^apiffrlas,
Kal T L Oavfj-a^fis ft TTOV fifTa TOV if picas 6 Aaos (pOtyytTai oirovye teal (20) p-fT avTwv
1

TOJV \fpOV ^ilfJL

Kttl

TWV

dvOJ

8wd/J.(OUV KOIVTJ TOVS IfpOVS fKf lVOVS VfJ.VOUS dvaTTffATTfl.

as the introductory passage and the numbers in

This is referred to below

40 the text refer to the notes following.
l
Adv. Jud. iii. 6 (i. 614 c) tlffiKV 6

TOTT)/) ov irporepov frrl TOV Qpovov dvafiaivfi

av airaaiv v^iv flp/jvrjv tTrfvr)Tai Kal dmo-ras ov trpoTfpov ap\fTai TJJS
-rrpos v^ds SioaffKaXias fois av airaai cSi TTJV dprjvrjv Kal fj.fXXovTfS fvXoyeiv ol Ifpfis
de s. Pentecoste i. 4
TrpoTfpov TOVTO vfj.iv enfvdfj.fvoi ovTQj Trjs tv\oyias dpxovrai
45 (ii- 463 B) Sid TOVTO OVK dvafiaivovTi fiovov ovot 8taX(yofj.(v& irpos vpSs ouSe tiiypfttvtp
/cal
....
viTfp VJAWV TainrjV f^KpOtyyfdOf TTJI prjo~iv
v/J.fTs fiTup9e,yria9f. avrai Kal
in Matt, xxxii. 6 ,vii. 374 A) fVTavOa Ofaa0f jj-fTa
TO) irvfvuaTi aov
dydnr)s
(IffiovTas r)/j.ds Trpos vjuay Kal oTav t l-rroj Eipr/vr] iip.iv fiTa fiTrrjTf Kat ry irvfVfj.aTi o~ov.
Cp. pp. 33, 35 above.
2 jn
J^onif xxiv. 3 (ix. 697 E) o u.a.Tr\v fVTavOa flfffXOwv dirt TIS TrpocprjTrjs, ris
50
diroffToXos o"f]fj.fpov oieXexQ n f]l*i v Kai ^ f pl T IVUV
ad pop. Ant. vii. I (ii. 85 E) TO
arjfjLfpov rip.iv dvayvojadtv i4fTax*ipiovp-ai fiifiXiov Kal fi SoKti TTJV dpxT)v avTov Kal
TO -rrpooiuiov (Gen. i. i)
in i Cor. xxxvi. 6 (x. 341 A) OTOV aKovarjs TOV TT/W^T/TOU
XeyovTOs Ta5e Xtyfi Kvpio?, diroaTrjOi TTJS yfjs, dvdfirjOi KOI avTos ds TOV ovpavov.
55 Cp. in Act. ap. xix. 5, in 2 Thcss. iii. 4 quoted below p. 531, n. 5, from which it
becomes probable that at Antioch also TdSe Xeyfi Kvpios was the standing
introduction to the Old Testament lection. Cp. n. 4.
i-"

TOVTOV

teas

The Liturgy of Antioch

477

See n. 2 and de baptismo Christi 2 (ii. 3690) rjKovffaTf ar)jj.pov TlavXov lirca
oiaXfyofj,evov Kal XfyovTos OVTCU -nfpl [ifv Trjs irapovo"r]s ETreQavrj 77 TOV Qfov x^P ls KT ^
TTJV fj.aKa.piav tXirida KT\ from which it
irfpl ot Trjs fj.fXXovffr]s npoaofx<JfievoL
appears that Tit. ii. 11-13 was P ai~t f the Apostle for the Theophania, Jan. 6.
Cp. p. 371. ii above. In Eastertide the Acts took the place of the Apostle cur 5
in Pentecoste 5 ^iii. 89 D) TOVTO ovv iffrt XOITTOV TO ^rjTOi>fj.fvov, TWOS ZvfKfv at IIpafis
a-noa-ToXcav tv TTJ ircvTrjKOffTr) dvayivcuffKovTai
and passim. Cp. n. 4.
:

TWV
*

In

avTos o

Cor. xxxvi. 7 (x. 342 c) Sta TOVTO KOI 6 avayivwaKcav fiovos (pOfyyfTai, real
dvex eTai ffiyrj Ka0T)fj.fvos Kal 6 if/dXXaiv ^dAAet fiovos KO.V

TTJV tiriaKoirr)v t\ojv

ws l evos CTTO/MLTOS fj
6 6fj,tXSiv o/uAef fj.6vos. IO
<ppTaf Kal
well refer to psalms between the lections but there seems to be no
certain evidence of this use in Chrysostom.
In expos, in Ps. cxvii. i (v. 317 A)
he refers to the Easter refrain Ps. cxviii. 24 (This is the day etc.). The people
the
with
refrain
ib. TOV plv yap aTiyov
only responded (\nrr]\uv, virotf/aXXfiv^
ol iraTtpts are rjxov ovra Kal TI tyrjXuv e ^wra S6yfj.a TO TrXrjdos virrjx^ fvofj.o0fTrjffav 15
in Matt. ii. 5 (vii. 29 c) TIS yap vfj.jv tlrre pot
tnfiofi TOV airavTa riyvuow \f^a\^6v
Tiav (VTavOa karrjKOT(av
i//a\nov tva aTraiTTjOtls flirfiv SvvatT av rj a\\o TI fj.epos T&v
Geiuv ypatyuv
OVK CGTIV ovofis.
Cp. in Ps. cxliv. i (v. 466 E) and p. 29. 30 above.
iravTfs vTTT/xovffiv

This

<J>uv}j

may

5
In Joan, x al. xi. i (viii. 62 B) ara (jiiav ffafi&aTCav r) Kal /card aa&&aTov TTJV
p.\\ovaav \v {jp.iv o.vayv&>o~0r]o~0"0ai TWV evayyf\iojv TTfpiKOirrjv^ Tainrfv npo TOVTCOV TUIV 2O
itl
fjfjLfpSiv (J.ZTO, x*^P a $ Xa/Affavouv fKao~TOs OIKOI Ka6r)/j.fvos dvayivajo~K6T(a o~vvx^s
Matt. i. 6 (vii. 13 B) WCTTC oe fv/j.adto~Tepov yfV6o~Oat TOV Xoyov oeofneOa Kal
irapaKaXovpev oirtp Kal tm TWV d\\cuv ypafyuv TTTroir]KaiJ.(v trpo\apil3avfiv TTJV

The homily de baptismo Christi

ty av fj.f\Xwp:v tr)yf?a0at.
367 sqq.) follows S. Matt, iii., which was probably the Gospel for the 25
Theophania. Cp. p. 372. 36 above.

TTfpiKonrjv TTJS

ypa<f>r)s

(ii.

See

n. i

and

avTHpOtyytrai To)

Cor. xxxvi. 4 (x. 3390) tiretoav dp^difj.tOa \eyeiv 6 Acids

aov SeiKvvs OTI TO naXaiov OVTQJS t\eyov OVK o lKfia aocpia
Kivov/j.evot.
Cp. n. 4. Horn, de bapt. Christi (ii. 367) was

in

irvtvp-aTi

dAAa Tlf irvfvfj.aTi

preached on the Theophania.
p.

29.41) see

in

For several sermons at one synaxis (cp. 30

3390) dAAd vvv TO. av^oXa KaT(xP- V T& V

Cor. xxxvi. 4 (x.

(Ktivuv fjiovov Kal yap Kal vvv Svo rj TpeTs Xtyo/Afv Kal dva pfpos Kal
For applause at sermons,
fTfpov oiyuvTos (Tfpos apxfrai (i Cor. xiv. 27-29).
de incompr. Dei nat. iii. 7 (i. 471 A) ewrjvfaaTf TO, tipr)/j.eva; /^erd voXXov Oopv&ov
Kal KpoTov TT/V iiapaiveaiv to^aaQe ; ad
pop. Antioch. ii. 4 (ii 25 A) TI poi TWV KPOTOJV 35
TI Se TWV twaivajv Kal TJV Oopv^cuv
ocpeXos TOVTOJV
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.
Xo.pio-/J.aTcuv

De

rubrics

incompr. Dei nat.

and formula see

(Xtrjaov to

each petition

mens, penitents and

and blessing see

8

In Matt. Ixxi

F r
iii. 7 (i. 471 A) (J.TO, TTJV irapaiveaiv fiiQeas eux 7?in 2 Cor. ii. 5 sqq. (x. 435-440).
The response Kvpif
is implied in the corresponding formulae for energu-

faithful

below,

n. 8, 13.

Cp.

p. 3. 15-5. ii.

For the peace

n. i.

E) Kal f) irpuTi] 5e otqffis (Xeovs yffj.fi orav

vrrfp TUIV (Vfpyov/jLtvcvv TTapaKaXifj.fV Kal f) SevTepa iraXiv i/nlp (.Ttpeov TUIV tv
TO
iroXv
fXfos
:
de
HfTavoiq
incompr. Dei nat. iv. 4 (i. 477 c) iva TOV
em^Tovcra
drjp.ov Kal TTJs noXfcas a.nao Tjs tvoov Trapovo"r]s KOival irtpl avrwv iKfTrjpiai yevcavTai
al.

Ixxii.

(vii.

699

45

6fj.o0vfj.adov TOV KOIVOV offfircnrjv vntp avTuiv f^aiTovjJiivcav Kal (Xtfjaai irapaKaXovvrojv fj.fTa
ib. iii. 7 (i. 470
TTJS fiorjs
E) TOVS t.vfpyovfj.fvovs KO.T tKfivov
io~Trjo~L TOV Kaipov 6 SLCIKOVOS Kal KfXfvei K\Tvai TT)V KtcpaXr/v fj.oi ov Kal TOI o~xrj/J-aTi 5
TOV o~cufj.aTos TTOifto dai TO.S iKfTrjpias fvx^odai. yap avTovs fj,fTa TOV KOIVOV o~vXXoyov
TUIV dSeXfpwv ov 6tfj.is
in 2 Cor. xviii. 3 (see introductory passage above).
The
first two and the last of the passages indicate the
response Kvpte eXfrjffov 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 55
beginning EyeipeaOe in the catechumens prayers. Cp. p. 5 sq. For the peace
and blessing see n. i ; and on the exclusion of the catechumens see n.
below.
TTO.VTOJV

o-<f>oopas

Appendix

478

In Matt. Ixxi al. Ixxii. 4 above n. 8, and see introductory passage and n. i.
In Eph. iii. 4 (xi. 23 A) atcovfts tarSjTos TOV KTJPVKOS KOI XtyovTos "Oaoi fv
The MSS. here read SerjOrjrf see S. Chrys honriliae
p.t.Tavoia dirtXOfTf -ndvTfs.
in Gal et Eph. in Biblioth. patrum Oxon. 1852, p. 133 and note p. 388. where is
5 suggested the emendation oaoi fv f^eravoia diriXBtTf oaoi pi) fv nfTavoiq ofi jGrjTf.
11
/;/ Matt, xxiii. 3 (vii. 288 c) Kal yap TO, [AvaTrjpia 5ia TOVTO ras Ovpas KXf iovTs
9

10

Hal

fTTlTfXoVfJ.fV

TOVS

d/J.Vr]TOVS

tlpyOfJifV

OVK

dffOfVfiaV KaTfyVOJ^fV

(TTfloi)

rSiV

de Resuf. 3
a.TfXfo Tfpov ol iroXXol irpos avra tTi Sid/cfivTat
TrXovfftos KOI TTtvrjs Iv CKK? rjct ia. KaTfXafffv f/ wpa TOJV
(ii. 441 E) fO TTjKf iroXXaKis
IO Oficniv fj.vo~Tr)piQ}v faidfiTai 6 TiXovo~ios
d/ui^roy, iffrarai d( 6 TTfvrjS (vrus TWV

aAA

TtXov/^fvcov

fTTfibi]

d>s

yap tavrov d\\urpiov TUV Ofiwv

ovpavioiv GKrjiSjv KOI ovic dyavaKTi? u Tr\oiffios, oi5e

iJLvaTrfpicav
tworfffov ayanrjr^ TTO)? viro^oip^i rfjs Ktc\T]ff ia.s 5(airuTr/s real irapf8p(Vi
the
rots fj.varr]ptois TTICTTOS oiKfrrjs, dvux<^pfi Sfffnoiva teal fj.tvti r) Oepairaiva.
concealment of the mysteries see further in Gen.xvi. 2 (iv. 125 E\ and introductory
.

On

15 passage, and the formula laaaiv ol /j.f^.vrj^j.fi

in Gen. xxvii. 8 (iv. 268 A) and passim.
12

i^vi.

188

B),

Prophet, obscurit. ii. 5 (vi. 188 A) KOIVTJ 5e iravrfi anovovrfs TOV SICLKUVOV
KO.I \fyOVTOS Afrj0MtJ.fi VTTfp TWV (TTiaKOTTOJV KO.I TOV yrjpOS Kdl TTfS
KCLI
iv a up00TO/j.r) TOV \6yov TTJS d\r]6fias teal virfp TWV fVTavOa Kal
virlp
airavTaxov, ov -napaiTtiaQf iroifTv TO IT IT ay pa a\\a fj.fT fKTtVfias dva(pfptTf TT)V fVX^V fiOOTfS TT)S VfACTtpClS OVVuSoV TT]V OVVafMV IffafflV Ol fJ.f/J.VT]/J.fVOl TO,
Xfyup.fva, TT) yap fvxy TOJV Ka.Tr)xov/Jtva)v ovofiroj TOVTO fmTfTparrTai fTT(iof) ovdeirca
Kf\tliOl>TUS

d.VTi\rj r fws

f.

TWI>

irptis

TTJV nappr/aiai

CLV
f(f>0ao

TavTrjv.

V/MV of Kai vntp T^J oiKov^fvrjs Kal vrrtp T^J

(KtcXrjo ias TTJS p.f~x.pi TrfpaToiv TTJS yrjs (KTfTa/J.fvrjs Kal vir(p T&JV SIOIKOVVTQJV avTTjV
nLo~KotT(av atravTajv irapaicf \tvfTai irotfio dai TO.S Sfrjo fis 6 rairat? otaKovuiv Kal
vira/covfTf p.fTa npnOv^ias : in Matt. Ixxi al. Ixxii. 4 (vii. 699 E) KOI rj rpiTT) of [5(r;aij]
TraAti iirrtp

fnl (Xtov

3d

Introductory passage.

TOVTO

25

ii.

DC

13

2O

de Proph. obscur.

ot,

TJ/JLVUV

avT&v Kal

iTopaKaXovvTa

fTUffKOTTOJV)

avrrj TO. Traifiia TO.

in 2 Cor. ii. 8 (x.

TOV

afjLOJp.a

440

SrjfJLov

E) Kal

y aP

Trpo(3d\\fTai TOV Qfijv

TWV uiffTUV inrfp
f7
"

VTTfp TTpfa&VTfpQJV, Vnffi @OO~lX((t}V, VTTfp TcDc KpaTOVVTOJl

VTTfp yTJS KUt

KfXfvo^fBa wpofflfvtu
<pi\avde incompr. Dei nat. iii. 6 (i. 468 E) fl yap virtp 7uv fv voaois, Iv
Gpiiirry
jj.fTa\Xois. fv a/cXrjpais oovXfiais Kal VTTfp TOJV tvfpyov(j.fvajv KfXfv6p.fOa TUV &fov
the prayer of the
TrapaKaXfiv (but this is not said expressly in reference to
For the iraifi ia cp. p. 5. 12 above.
35 faithful ).
u Adv.
aXXcav
Jud. iii. 6 (i. 614 c) Kal o diaKOvos of KfXfvcav fv^faOai p-fTa
Kal TOVTO fTTiTaTTfi KaTa Ti)v et/x^ a tTfiv TOV ayyfXov TTJS fiprjvrjs Kal TO. irpoKfiftfva
irdvra flprjvLKa
in Ascensione i (ii. 448 D) aKovaov tv rafj irpoofvxais dfi XfyuvTuv
TJV diaicovajv Tov ayyfXov TT/S fiprjvrjs aiTrjaaTf. Cp. Ap. const, viii. 36, 37 and
4 P- 39 2I above. For the peace and blessing see n. i.
15
De compunct. ad Demetr. i. 3 (i. 127 A B) oid raOra KfXfvfi TO oupov d<pfVTas
of rd utv ovufioXa TOJV
firl TOV
r/fj.fis
dvaiaffTTjpiov irpurov oiaXXayTJvai TO) dSeA^a)
8a\ao~o~r]s, iiirfp dfpOJV, inrfp TTJS oiKOVfJ.fvr}s
@fa>

T>

dTrdo"r]s

TUI>

irpayfj.dTOJV tcaTfxoufv, TTJS of dXT]0fias avTrjs fKirfirTuKa^fv darra^op.fvoi p.fv dXXrjXovs

T ^ ^roAu Kal aTopMTi TOVTO
* ^ s ^ 7r
/j.fXXovTos TOV 8(Lpov TTpoo~(p{p(o~9ai, x ( i^ fffi

45 TToiovvTfs uovov (cp. S. Cyr. Hier. Cat. xxiii. 3) in 2 Cor. xviii, see introductory
passage. Cp. fb. xxx. i sq. (x. 650 c) de prodit. Jtidae i. 6 (ii. 385 D).
16
In Eph. iii. 4 (xi. 23 A) rivos ovv VfKfv Xfyfi A-rreXOfTf [al. npotXOfTf] ol (JLT)
:

o~v 5e fo~Tr]Kas iTap.ws

adv. Jud. i. 4 (i. 593 B^ ovx opaTf firl
T I @oq ovvfx&s o OIO.KOVOS EiriyivwaKfTf dXXrjXovs de incompr. Dei
50 nat.
478 c) Kal yap avTo TOVTO TrapaKtXfvfaOai TOV OLOKOVOV aTraffi Kal
Xtyttv Opdol o-TU/jitv KaXws ovx o.irXws ovof fiKfj vfvo/^odfTTjTai dX\. ivo. TOVS X a A* a
avpoufvovs Xoyto-povs di opQujaojfjLfv. The position of these proclamations is not
defined they are placed here on the analogy of Ap. const, p. 13. 26 sqq. above.
Cp. p. 41. 5 sqq. There is no evidence in S. Chrysostom as to the position of
55 the offertory and little allusion to it. Two passages commonly assumed to
refer to the offertory (in Eph. iii. 5 and in i Cor. xxxvi. 6 see Probst Lit. d.
vierten Jahrhunderts Miinster 1894, pp. 176, 178) describe rather the com-

Swdfj.fvui oerjQrivai,

TUV

/JvffTrjpiajv
iv. 5 (i.

The Liturgy of Antioch

munion

479

see below n. 29, 30. But the Ap. const, (p. 13.
may be taken as
evidence that at Antioch it followed the kiss of peace in S. Chrysostom s time.
The people s irpoatyopa i, offered with special intentions, are mentioned, in Joan.
Ixii al. Ixi. 5 (viii. 374 c) (i p.tv yap
dfj.apTOj\os 6 TtOvrfKus Kal woAAd TOJ &toj
npoffKfKpovKOJS 5ef SaKpvftv, fj,d\Xov Se
SaKpvfiv povov, TOVTO yap ovStv 8<pf\os
:

33")

ov<5e

(Kfivoj,

dAAd

rd Svvd^fva Tivd irapaftvOiav

Troifiv

avTa>

f\f7]fj,oavvas Kal

irfpiiroifjffai

irpoff<popds.

De

17

s.

Pentecoste

avTos fnfvT)Tai

i.

463 B) ov Trportpov anTfrai

(ii.

TOJV irpoKfiutvcuv tojs

av vpitv
(vi^Biy^aOf. avTo) Kal TOJ
146 (Migne P. G. Ixxxiii. 1392
H X^Ric 10

XPIV

TOV Kvpiov

TT)V irapd

Ka

&/

Theodoret ad Jo. oec. ep.

TTANTOON yMOON
TOVTO Sf fV TrdffaiS TaiS KK\TJffiaiS TTJS
fJ.VffTlKT)S fffTl AftThe form is the Byzantine, p. 321, and not that of the Ap.
Tovpyias Trpooifuov.
const, p. 14 or of S. James, p. 49.
The response given
above

-irvfiifian ffov.
.

is

D")

it is

De poemtentia

"Avoj

by Chrysostom

not exact
18

ffx^fJ-fv

given accurately in introductory passage.

ix. i (ii. 349 c) ri iroifis
dvOpojirf
ovx vrriffxov

TOI itpti

TOV vovv

fjfjwv

and introductory passage.

ical

Cp.

Tas KapSias, Kal

tlrras

drtovTi 15

TOV Kvpiov

Trpo s

"Exou.fv

p. 50.

19

In i Cor. xxiv. i (x.

the following context (213 A)
iroTrjptov Si
212^0 E) cp.
fvXoyias tKa\effv (-rrfiSrj OVTO /xerd x f ip a s exovres ti/ ra s avTov dvvp.voviJ.fv Oav^dovT(s eKjrb.TjTT6fj.tvoi TTJS d<pa.Tov Scapfds
tvXoyovvTfs OTI Kal avTo TOVTO (gex* fv 20
iva u.j) fj.fiiojfj.fv fv TTJ irXdvrj Kal ov p.6vov
te\ffv dAAd Kal -ndaiv
fjiire:

ff/.tiv

Ad

eos qut scandalizantur 7 sq. (iii. 482 B

sqq.) is certainly modelled
e Thanksgiving, especially 8
Trpo TOVTOJV dirdvTOJv op.ov TT\doas TOV dvOpojirov
/rat
avTo) TOV ZmpvTov tva-rrtOfTO VO/JLOV
ofiojs ov8e OVTOJS avTuv
6yKaT6\nrfv dAAd Kal -rreoovTa Kal vTroaKfXiaOtVTa tirqvwpQov Kol (Trifj.f\fias diro\avetv
Kal
Kal
6TTOKI,
irpuTov fjfv napatvujv
avfj.(3ov\vojv, vaTepov St
(pufiaj TOJ Tpopoj
vovOfTOJ^ naiSfvojv SiSdaKOJV fTTfidi) 5e TOCFOVTOV
TrpovSojKav Swpov ot TroAAot TOJV
.

2*>

TU>

dvdpti/iTojv, TT)V diro TTJS (pvffiKTjs 8i8aaKaXias \tyoj wept \eiav,

KaTf\infv ovSf Tiavoj\f6pia TraptSojKiv dAA ffj.ive Sid
TTpayfj,dTOJv
KoXdafojv iraiSfvojv vovOfTcuv, Sid TTJS KTio-foJS
KaO

<iv8e

TTJV SiaKoviav TTXrjpovffTjs TT)V cicaOviav, Sid TOJV rrapa86ojs irapd

5td TOJI. (V dpXT) SiKaiojv
.
Jra Kal v6fj.ov tSojKf Kal
.

OVTOJS

avrovs

fVfpyfaiojv Std
Tjntpav kpya^o^fvrjs Kal 30

avrfjs

Si

rd do:OoTa yivo^fvojv,

npo^ras

dirfaTtiXf.

Kal

Kal dvTJKf Kal aix/J.a\ojo-iq irapt8ojKf Kal

fhfvdfpias f^iojae ital ov Si\iirev l
iv\T)j
tojs Tf\ovs irdvTa TTOLWV Kal
Trpay^aTtvofitvos virlp TOV yevovs TOV r/fj.tTepov
dpxrjs^
T os r Kf(J
aiov
v dyaOuv tlpydaaTO Kal TOV vlov dirf<rT(i\f TOV eat/rot) TOV
?1
*^
*
35
^
vlov TOV yrrjo-iov TOV /^ovoyfVT] Kal 6 TT}S
avTTJs (pvfffojs &v aiJTw yivfTai oirfp tyoj Kal
Im yi}s fiaSifav rofy ArtpAwou avvavfaTpf<pfTO KT\. The whole tract is on the

K<

>a

"

grounds of thanksgiving and may be regarded as a spacious paraphrase of this

section of the liturgy.
Cp. pp. 16 sqq., 51, 324 sqq.
20

In Eph. xiv. 4

e>cd^ots^K/j.t/j.ovvTai

avTuv
TOJV

TOV

T)

TOJV

108

(xi.

<TTf,aTial8oo\oyovffiv

A).

Cp. in illnd Vidi

dyye\ojv, KUTOJ kv

8oo\oyiav

L.vOpanojv^ dvaTrt/j,Trei

rd

Dominum

i.

(vi.

<us

Trpoooj-na KaraKa^vTrrovTCLV, TraaSiv TOJV daoj/j.dTOJV

v-nfp crov -npfafSfvovauJv KT\.
Cp. introductory passage.
i.

(vi.

950)

dvoj

40

fanTfpvyojv rd
if pi

Dominum

95 D)

Kx\T)aiais xopoffTaTovvTfs dvepojtrot JTJV avTi}v

TOV Tpiadyiov vpvov

TOV
a(pa<p1fj.
dva(3oq, Ka
de Poenitent. ix. I (ii. 349 D) TT]S
ir\r)6vs
rpairefys

dvoj

faaTairavaros vfjvo\oyia,

8on\oyia, de bapt. Christi 4 (ii. 374 c) frriviKios

2l
In illud Vidi Dominum i. 3 (vi. 98 E).
In 2 Titn. ii. 4 (xi. 671 E). Cp. de prodit.

ib.

v.

(vi.

8vvdfJ(o.<v

fj.fTa

4^

In Hind Vidi
1446) duarav.

QJ^T).

"~

Judae

>Kfv

ojfpfls

WTU

-rd

prinaTa

fjov tffTi

TO

TTJV dvffiav dirTjpTifffj.ei Tjv

q>OfyyoiJ.fvos

aojfj.d

<j>Tjai

fKtiva,

TOVTO TO

77

i.

(ii.

5e SvvafJis

pTJfJa

384 B)
ical

77

<rx^a

-nXrjpojv

\dpLS TOV Qtov

50

480

Appendix

23

In coemet. appelat. 3 (ii. 401 D) de Sacerdot. iii. 4

6 Ifpfvs ov irvp Ka.TCHpepoJi d\\a TO Tlvfvfj,a TO dyiov real
noitiTai ovx iv a TIS Xafjiirds dvcadev dtyfOeiffa KaTavaXuay
77

x aP

* firi-nfffovffa

5 trapovaa Kal -ndaiv

KT\.

cp. de

s.

Pentecoste

i.

463

(ii.

383 A)

(i.

tffrrjKf ydp
iKfTrjpi av firl iro\v

TT)I/

rd. irpoKfi/jifva

c)

r)

TOV

TT)V fj.vaTtKr/v fKfivrjv Ka.TaffKeva.fci

Ic/uTTTa/xeVry

avOpwrnvov TWV ytvoftfvcav kv TO)

to the passage preceding the

ttpai Toinca

dXX*

va

IIvtvfJiaTos x a P l s
Ovffiav .
. ovS^v
.

Possibly the following alludes

in illud Vidi Dominum i. 2

/3?7/m.

words of invocation

97 B D) ofov

o~f SfSoiKOTa Kal TpepovTO, TTJV dyyfXiKr)v SogoXoyiav fKirf^irfiv

T6 TT)V f^ofjLoXoyrjffiv TO) KT IOTTJ TroiftffOai Kal Sid TUVTTJS avyyvwuyv TUIV
IO fTTTaifffJLfvojv aiTfloOai
EXfrjffov p.e 6 &eus Xtyeis Kal TOV f\fovs dXXoTpiov TO
tvov rijs ffojTTjptas TO axn^a, oiarvnois.
S.waov fit @oas Kal
rjOos eniSfiKwaai

(vi.

(pofia)

Cp. p 53 above.
24
Quod Christus sit Deus 9 (i. 571 A) OVTOS [o o~Tavpbs] ev TTJ If pa. TpaiT(r),
OUTOJ Iv TOIS TUV Ifpicav \eipoTOviais, OVTOS TTCL\IV fttTOi TOV awpaTos TOV XpiaTOv
15 em TO fjLvaTiKov oti-nvov Sia\dfj.ird.
25
In i Cor. xli. 5 (x. 393 B) horn, in Eustathium 3 (ii. 607 c) de Sacerdot. vi. 4
Cp. p. 21. 15: 54. 27: 56. 1-6.
(i. 424 A).
26
In i Cor. xli. 4 (x. 392 E).
27
In i Cor. xxxv. 3 (x. 325 E) b 8e Ae -yet TOVTO kaTiv av 611X0737(777? TTJ TWV
2O fSapftapcav (pavy, OVK flows TI \fycis ovof fpfj.T)Vfvo~a,i ovvdpfvos ov Svvarat virotycavr/oai
TO dfj.riv o XatKus ov yap O.KOVOJV TO eic TOyC AidoNAC TOON AIOJNCON oirfp lart Tt Aos ov
:

Cp. p. 58. 9 sqq.

\fyei TO AMHN.
28
In Gen. xxvii. 8 (iv. 268 A) av TOVTO SiopOdiffOJ/jifv ^vvrjaop-fda u.fTa KAGApoy
ovvfiooros Kal ry l(pa TavTT) Kal <ppiKTrj Tpa-rreft] irpoaeXQtw Kal TOL prjuaTa tKfiva
2 5 ra
taaaiv ol ftff/ai^ithfot TO
TT) fvxfl o~vv(fvyfj.va MGTA TiAppHCiAC (pOtygaaOar
\fy6pfvov (sc. "A(pfs THUV TCL u<pfi\r)/jiaTa TIHWV KT\}. Cp. p. 59. 28 sq.

Perhaps the reconstruction here and at the communion is overbold there

Chrysostom to indicate the connexion of the points he mentions.
The materials are in Eph. iii. 5 (xi. 23 D) fK(pfpopfvrjs TTJS Bvalas Kal TOV XpiaTov
29

is little in

Kal TOV irpoffaTov TOV ofatroTiKov, orav dKovarjs Afr]6uip.fv irdvrfs KOIVTJ,
oTav toys dvf\Ko^fva TO. ajJuptQvpa, Tore VOU.IGQV 5iaaTe\\taOai TOV ovpavov avaOev
Kal KaTievai TOVS dyyf\ovs: in I Cor. xli. 4 (x. 392 E, following n. 26 above)

30 TtOvptvov

o wapfffTuiis
TeXov/Atvuv @oq "firep TTO.VTWV
typiKTUiv
6vo~iao~TT)pi<u
KT\. (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) in i Cor. xxiv. 2 (x. 213 c) Sid TI oe
A
TOVTO ydp enl JJL\V TT}? fv^apiffTias fffTiv I8ew ytvofAfvov ITTI
irpoffed7]Kfv Ov K\Sjfj.fv
OffTovv ydp avTov cprjffiv ov ffWTpi/3r]8e TOV aravpov ovKtTi d\A.a TOuvavTiov Toinca
fl ^l TTJS irpoffcpopas Scd
o~(Taf d\\d onfp OVK fnaOfv errl TOV ffTavpov TOVTO
In the first passage, the details are
Kal dvfxtTai oiaKXui[j.evos iva irdvTas ffinXr/ar).
40 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 Ap. const, p. 23. 14. 28, which probably accompanied
138. 20 sqq.
45 the fraction cp. p. 62. 8 sqq. 97. 8 sqq.
30
See n. 29 cp. in i Cor. xxxvi. 6 (x. 340 E) Kal av TOIVVV KOI irpo TOV Kaipov
TOV (ppiKtiidovs (Kfivov SiavdvTTjOi Kal trplv ISttv TO. irapaTrtTdo~/j.aTa dvaff T f \\6fjLfva,
KOI TOV xopov TUIV dyyfXoiv irpo@aivovTa irpos avTov dvdfiaive TOV ovpavuV d\\
T<av

TO>

\i.v<rrr\pi<av

o"

Trd<rx

dyvofi TavTa 6

dfj.vr)Tos.

In Matt. vii. 6 (vii. 114 A) Kal Trap TJU.WV aiTft \_o X/MO"TOS] irifiv ovx voaip d\X*
Td ydp ayia Tofj dyiois
Cp. p. 62. 2.
32
In Ps. cxliv. i (v. 466 E) utTa aKpififias TOVTW v.d\iOTa TrpofffXfiv diov T
011
6
TO,
TavTa
tffriv
OVTOS ydp
dnfp ol u-tnvqu-fvoi avvtx
p{]u.aTa tx
Probably the psalm responded to would be that
XtyovTfs Oi oipQaX/jiol KTX.
55 from which the response is taken. Perhaps the psalm followed the communion
and was part of the thanksgiving, not a KOIVUVIKOV.
Cp. use of Ps. xxxiv

50

31

f)io<ao~iv.

dyi<vo"vvr)V

p. 25. 14

63. 36

466. 32.

The Syrian Liturgy of

3

In Matt. Ixxxii
^

TO.

uiKpa K 6\aais vtfv

ov

8wpa-

f^Tao-^tv ravTTjs
irpoMiTai vvv

a\A wore

a
<p

OTI ov

789 c) at ydp dvayKaiov K al

7ro7? s 7 s <nrov] S oi
nvl irov-npiav

TTOOS

vuas

ravra

d aw^orfs

T>v

a^a

&<TT

^v

introductory passage.
* De
bapt. Christi^
five-rat

(vii.

l ff

Tparifa in Matt. 1 al. li. 2 (vii. 516 E) TO

avrov
ov TO i^Tiov povov d\\ci Kal TO
aa)/za, ov x
ityaaQu ^vov 5
Kal k^op^vaL.
Trpufffp X w^ea TO IVVV ^TOL mortals.
Cp
TTJS

jfiuv,

KO.I

481

Ixxxiii.

al.

Ceutt. v-viii

(ii.

otarayros

374 c sqq.) pofaeaOt

v^v T d s

fffxajris fvxaptffTias aTTOTrrjoav Kal

noio-uaiv 01 vpo T^S
Q-vnirXrjp&fffas
tmtpepovTCs TO) reAet rfc

di>a

^rd

TroOw o e6pv0os Kal A Kpavyf,

el

dnoKXfio^ d\Xa

X ^pov^ V TTOO T n S
pov\eoec ft
rtVo? tpyov 10
X apowTes Kal ras v X apiffTri P iovs cJSas OVK

X up f ii,

di>a

oiKade

<Tvy

IKWOS [6 lou Say] fa ^ra loi/SaiW, ovroi

Tpairtfa
TOV Searirov tfa^ffavTes
ifiMov opaj OTI A layctTT? uera
TOV TVTTOV
.

5e [01
aymmtopta]
TT)v Gvo-iav tv X r] Kar

Ovpas

e/ctivov yiffrat

Adv. Jud.
TOVTO

vp.iv

iii. 6
(i. 614 c) Kal rfs ffvvooov TavTrjs dnoXvouv
v^as [6 OICLKOVOS
6Tfv X *Tai \{yajv noptvtaec kv
P. 67. 19 cp. 27. 14.
fiprjvr).

APPENDIX

THE SYRIAN LITURGY FROM THE FIFTH TO

THE EIGHTH CENTURY
H IYNAEII

20

(MASS OF THE CATECHUMENS)

(THE ENTRANCE)
6 Otoc Kal
UaTrjp
icxYROC o vlos TOV Qeov (rapiuodfls Kai
T avpa>0e\s
"Apoc

<r

AflOC A0ANATOC TO Ilvevfjia TO ayiov

6 els Kvpios

<rafiau>6

eAencoN KMAC

<rapiu

81

faus
2

S
.

(THE LECTIONS)

O
To

(MASS OF THE FAITHFUL)

(THE CREED)
Ev

irdo-T)

o-vvd^i TO It|j.|3o\ov XeYerai 5

(THE

KISS

OF PEACE)

35

482

Appendix

(THE DIPTYCHS)
Upd AiirTVX a7

To.

(THE OFFERTORY)
To,

Supa

irpOTi0ea<rt

TW

iv

a.yla>

0vai.a<rnr]pia>

ot

8ia.Kovoi

p
.

(ANAPHORA)

8ia.Kovos

STCOMCN KAAooc, CTCOMCN MCTA

8tud

& 5ia.Kovos irpos rd

irpocrcjrjjvet

4>6Boy,

npoc)(coMeN TH

APA

ANA<t>opA

TO\J Oucriacrrrjpiov [xerd TTJS jJivo-TiK-qs

(Jicpt]

^im8os

Trapto-Tarai

ol iraiSes tjnrpoo-Qev

TOV ayiov Upariov tcrravTai 9

(THE THANKSGIVING)
T)Hiv 6

lepe-us

Xcywy

TAC KAp^lAC
trpos TO/Cra

diroKp t v6ji0a

-fjfxels

EXOMGN irpdc TON KYPION

15

10

dva<})Opas

Xeiroupyouj/Tcoi , eJAnTepyrcoN rfjv p.v<TTtKr)V rpdirefav

20 TODN
^epoyBiM Trapia-Tap-evcav KOL TON Tpurdyiov Y MNON AAiwrrpA TH

fOTOON, TOON

JUCT*

CepA4>iM

"AriOC

TOV rptaaYiov So^oAo-yia

KyplOC CABAWG

AflOC AflOC

fH THC

TTAHpHC 6 OypANOC KAI H

25

elireiv

TOV Xaov TOV TpwrdYiov

VJXVOV

"Arioc

KAI

e? BACiAey TOON A|CONOON

KAI

epeyNWN TA nANTA

KA!

&OHC

U
COY

12

VJJLVOV 6 Upevs watrcp

lp|jiT]vevb>v

TOV

<J>T]CTLV

HACHC Ar |toc Y NHC Kypioc

6 MONOpeNHC COY Y OC AT Oy TA nANTA enOIHCAC

TTANAfiON TO

KKpA-

>T(>)V

fj

p.erd TO

4>OONH

evXafieidS KKV(f)r

KAI

AflON KAI TO

TA BA0H coy Toy Geoy

AOTHP Afioc
nNCyMA COY TO

13

30

Kai TOV TrapafieiVou Kara rfjv TOV Qeov diKaioKptviav yeyovoTa e^opiaTov Kal
6avaT(p KdTUKpiTov Kai (pdopa vrro^eipiov oy nApe?^N 6 cyMnAOHC Toy OIKCIOV
nAACMATOC TrjV d<T0fViaV 6 TO flVai 8oilS KOI TO V ClVdl XAplCAMNOC dXX
eCTTAArx NIC 6 H

35

firio~Tpo(prjv

yevovs

*
>7r

a^rcp

KaXcaas,

necoNTi

OTOJ/O) Kai

TroXXoiy

TrpoTepov

(jiiKpov delv TravtaiXfdpiq, o~vyxv(rei Kal StatpeVei

eTTtarao-ia,

TrdXeoov

cp.irpr]<TpM,

nAi^AroofHCAC

rpd^cp, vdaTos KaraKXutr/icS,

TvniKais

0o(f>avciais,

NOMCO

TU>V

yXcocrtraij

TroXepots

npo4>HTAic

/cai

rrpbs

Kal TTUVTOS TOV

,

dyyeXwv

VIKULS

....

eo~et

fJTTais

8e TOV

The Syrian Lihtrgy of

elvai

Aurpoo-$at peXXoi/ra ANAMAPTHTON

6 MONOpeNHC yfoc

/cat

ev eauTcu ANA^nti/iVj; p.fv TO /car CIKONA

KO.I

483

evSoKtq yap TOV Qeov

Aoyos crdp^

THC ayias aemApGeNoy

MAP IAC

TTNeyMATOC AfioY KA!

eavTov

KATCPX^TAI

Centt. v-viii

KAI

GeoioKoy

e
1

15

Kaff 6/uoicoor iv

/cat

KO.\
1

aYpeTTToos

Harpos
yeWro eK

TNA 81
6 Kypioc

HMOON

Incoyc XpiCTOC 6 eK Toy oypANOy Karaj3s MeAAooN -yap TON eKoyciON ynep 5
HMOON KATAAexecGAi GANATON eN TH NYKT! ev H CAYTON nApeAtAoy diadr)Kr]v Kaivrjv
difdfTo TO?C Afioic AyTOy MAGHTA?C KA! AnocToAoic /cat 81* avraii ?rao-i rots els
ai*TOV 7rio~Tevovo-iv ev TOO vTrepaxo TO LVVV TIJS ayias Kal

j/So^ou Stcoi TO TraXaiov

avrov (payatv MIL TrX^paxras TTJV ira\aia.v ftiadfjKrjv .

KAACAC APTON eVeAiAoy avTols Xeycoy AABere <{)AreTe TOYTO MOy eCTi TO COOMA 10
TO Ynep YMO^N KAcoMeNON efc A(|)eciN AMApriwN o/Lioi oay /cat AABOON KU\ TO HOTH-

Trd(r\a. fjLTa

TO>V

p,aur)Ta>v

piON e2 O NOY KA! yAATOC /uer AcoKeN avTois Xeycoy TTieTe e2 AyTOy nANTec* TOYTO
I

TO ATMA TO THC KAINHC AlAGHKHC TO yTT^P Y M(^ N eKXYNOMCNON eic

\C THN eMHN ANAMNHCIN
OCAKIC f&p AN eCGlHTe TON
AMApTIOON TOYTO nOlfc?T

MOy

eCTI

A<J)eCIN

ApTON TOYTON

KAI

TO noTHpiON TOyTO niNHTt TON GANATON Toy yfoy toy ANGpobnoy

16
ecoy AN eAGn

KATAffeAAeTe KA! THN ANACTACIN AYTOY OMoAorenre

(THE INVOCATION)
.

TA nAGH

TON GANATON

THN ANACTACIN, THN

TOV CTAYPON TON cooTnpiON, THN

OypANOyC ANOAON

IC

eni(t)OiTHCAN,

TTNeyMA TO

KypiON TO zooonoiON
6/ioouo

p.aur]Tas (KKf^y/jievov

nOIHCH TON

MN

TIMION XpiCTOy

AMApTIOON

cyMBACiAeyON

io>

"ApiON

e Aei
i

HMAC (KA!

e<))

OMOOycioN Te
eN

20

6 Upevs

4>T]o-lv

"NA

CYNAI AION

KA!

nypiNOON

CN Top ynepooco THC

r^ WCC(JN

A[~ IAC

KA!

ApTON TOyTON COJMA AflON XplCTOy

18

TAC)>HN,

17
.

(FNA) reNHTAi TO?C

TTt o-Tei

KA! eic ZCOHN AioJNION KA! eic

dt-itos

(j>V\aKT^plOV

en! TA

TOO TTATpi

eni

TOyc

KA! TO) Yico

Afioyc OVTOV

eNAo2oy SIOON
KAI

TO

npoKeiMeNA)

AfiACH KA!

TO nOTHplON TOyTO A*MA 25

MeTAAAMBANOyciN eic
TO(HC Te KOI COOMATOC

A<>eciN

19
.

(THE INTERCESSION)
THC AP IAC
eKKAnciojN

KA!

eNAoIoy ZIOON THC MHTpoc TOON dva nACAN THN oiKoyMeNHN 3

eni THN
ayias TOV Qeov KAGoAiKnc KA! AnocToAiKHC eKKAnciAC

TTJS

20
neTpAN THC niCTeooc eW^ptypeVq?
MONOC ev dvdfjarjrois
ANAMAPTHTOC

.......

21

<{)ANeic

(THE LORD S PRAYER}

H npoo-evx^l 2
.

<THE

Lpt>s

|xTa TO ayiao-O^vai
aprov

ELEVATION)

0vo-av

KivT]v TTJV dvaip.aKTOv avvvjioi TOV

Kal irdcriv avrov

TT|V

TTJS ^w-qs

35

ira eK(|)covi 6 5ia.Kovos Kal

N
i

40

Appendix

484
6 Upevs TO.S X iR as

"

upavov dvareivcov p.erd \ap.irpds

ETc Afioc,

tic

K\dra

$T\<T\.

Xaos

AOAN Qeoy

iHCOyc Xpicroc eic

Kypioc

air dyt o) Uveu/xaTt

AoZA

to H

6 apros

TTAipoc

26
.

26
.

(THE COMMUNION)

T11 V d-yiav Koivcoviav TOIS K\T]piKots

Upcvs irapX6t
fjierd

TOVS K\T]piKovs TOIS

iraio-i

tiirolo o Xaos TTpoa-epxeTai Kal crravpoeiSios rds iraXdjias rvrraxras TO

Kal cmOcls 6(j>0aXp.ot)s Kal X 6 ^] Ka 1 p.Tajira TO\I Oeiov dv9paKos
<raip,a

6 SUIKOVOS

KaTx

a-ytov TroTiqpiov Kal

Igni traduntiir quaecunque remanere contigerit inconsnmpta

j-

i*
.

The authors used are

chiefly Hesychius the Presbyter (f c. 438, Migne P. G.

787 sqq.), Cyril of Scythopolis ;c. 555, Enthvniii 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 fc. 685Neither the de corpore et sanguine Christi nor
765, Opera ed. Lequien, Paris 1712.
the de Azymis is authentic one MS. attributes the former to Peter Mansour
probably a relative of S. John, and it is certainly S3 rian see i. 652 sqq., 647)
and John Moschus (f 620, Pratum spiritualc in Migne P. G. Ixxxvii. 2851 sqq.).
xciii.

S. Anast. de s. Synaxi
Cyr. Scythop. 5. Euthyni. 78, 5. Saba 61
For the form of the church see Cyr. Scythop.
5. Saba 17 vpe crirr)\aiov /j,eya T tcai Qav^aaiov, (KKKrjaias Qtov eKTvirojfj.a Z\ov
Kara, yap TO avaToXiK^v ntpos Kuy\rj lari GeutcTiffros teal Kara TO fiuptiov (j.tpis oiicov
tvpf peyav StaKoviicov TCL^IV e^oira, IK 8e TOV VUTOV (iffoSov irXa.T?a.v KOI TTJV
For SiarccviKuv see
30 (fxuTavyiav LKavSjs eiVSf ^o/^ff?;" (K TTJS fi\ta.KT)s CLKTWOS.
Jo. Moschus P. S. 25 in n. 8 below: the ambo Cyr. Scythop. S. Saba 56: the
in
the
consecrated
altar
n.
sanctuary (QvaiaaT-qpiov}
9
(OvaiaaTrjpiov rjyiaaufvov}
ib, 16 (rpanf^n S. Jo. Dam. de Iniag. iii. 35 [i. 361 A], 77 ^(urj^upos Tpatrt^a ib.
16 [i. 314 A])
the gold or silver dove hanging above it, Labbe-Coss. Condi.
i.
35 v. 1129 A, ed. 1738 (petition of the Antiochenes at the council sub Mennd, 536)
the candelabra (A.t xi ai) S. Jo. Dam. de Iniag. iii. 35 (i. 361 A): the censers
the sacred vessels (OICTKOI,
(TO euo)5es flu/aa/m ib. i [i. 321 c])
(Ov/j.ia.Tui) ib.
The people washed their hands before communicating,
noTTjpia) ib. iii. 35.
in
the
atrium
before
i. e.
probably
entering (S. Anast. de Syn. 832 B Irav

25

2wu<y.

829 c &c.

Jo. Mosch. P. S. 196.

^ apnayas

Kal irovrjplas Kal TT\rjOi] d/j. .pTrjfj.a.TO!V tv eaurofs e^ot Tey vSaTi fjLiKpui TO.S
Xefpns djrovnrTuf^evoi OVTW TO ayiov tictwo ffSjaa. Kal TO OtLov ai/j.a /crA.) and kissed
the crosses and the ikons on entering (ib. c ov yap TO fldfpxfoOai kv TTJ TOV fov
(KK\T]tria Kal TO.S 6eias p.t p [)(Juo~ ft? TOJV dyiaiv tiKovcav Kal roi/s ri/itous OTavpovs
TOI voart tKirXvvai rds x ( ip as TOVTO KaOapfJis").
da-nd^toOai TOVTO aptaTov
*
45
S. Jo. Damasc. de Trisagio 26 (i. 495 D), where he exhorts his correspondent
to persuade the objector -navaaaBai plv TTJS ToiavTys hardac-as avv fj^Tv 8t TOIS
but possibly
OO\T)TTTOIS irarpatn ar i x^os duokovOovvTa. "Aytos \tyftv o Q(6s KT\
<,v5e

The Syrian Liturgy of

Centt. v-viii

485

he is not referring to an expanded Trisagion actually in use at Jerusalem, but

only summing up in this form the result of the preceding argument and
the intention with which the hymn ought to be used.
Contrast p. 155. n,
2l8. 2.
3

Cyr. Scythop. 5. Saba 75 KaTeireiycuv avTov TO re ^aXTr/ptov diaat /.te real ruv 5
Readers are mentioned in 5. Euthym. 5 o ruv dvayvouar&v fia.9fj.6s.
S. Anast. de Syn. 829 A TO Oeiov ivayyeXiov, p.eiova TreptKoin]v d titrys,
For rj run eiayyeXioov iravayia @L@\OS and the honour shown it
dyava.Krovfj.ev.
see S. Jo. Dam. de Imagin. i. 16 (i. 313 E\
5
Theod. Lect. H. E. ii. 48 Tlerpov (pr/al TUV Kvatpea eirivor/frai
ev iraarj io
avvdei ro av^oXov Xeyeadai. Peter the Fuller was patriarch of Antioch 476-88.
6
S. Anast. de Syn. 840 A ovx opds 6Vt oid TOVTO dcnrafr fj.e6a dXXr)\ovs tear
dnL.ffToXov.
4

upav TTJV <po@epdv i va irdvra avvoe(ju.ov ddifcias Kal er XypoKOpoi as

KaOapa Kap8ia
otairGTrj irpo(jf\0aj/j.(v
S. Maximus Schol. in Dion. Ar. H. E. Hi. 2 eirl ?e rov irarpus TOVTOV pera
15
rd
In Cyr. Scythop. 5. Saba 61
dcnraa/jov
oiinv\a eXeytTo lixTTrep Kal ev dvaroXf/.
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. ib. 85
for the removal and the restoration of the name of Ephraim of Antioch.
8
Joan Moschus Pratunt spirituale 196 (Migne P. G. Ixxxvii. 3081 A) of some 20
TTJV

(Kflvrjv

plipavres ev

ra>

r<*,v

children playing at the mass

Kal epxovrai ti* fj.iav irtrpav 6fja\r)i> KGI yap faaifav

tv rdet OvffiaaTrjpiov SifOrjKaffi rots aprovs Kal ev KavKiqj
verpa.
oTvov
Kal
offrpaKivo}
Trnpiaravrai 6 p,lv dis npffffivrfpcs ol de &s oiaKovoi ei Oev Kal
tvOev Kal o f*ev TTJV TTpooKOftiSrjv e\(yev ol 8e rots (paKioXiois eppimov
us ovv

Kal

enl TJJ

u>s

itavra TicrrorijKaaiv Kara, rfjv eKK\r]ffiaffriKr]V avvrjOeiav irplv r] rovs dprovs ^eXiacaaiv 25
irvp eK rov ovpavov Kare\T]\vdev Kal rd irpo<jKn/j.iadcvra iravra Karefpayev Kal Tr)v

nerpav KareKavaev airaffav

Xof^i^a o? ? v fj,a6cuv rr)v
t

ib.

25

28690)

irpooKOfJubrfV

eveyKat ev\oyias Kal epx^f^^ os ev rtc

rrjs

T\V

ns

d5e\<pus

dyias dvafyopds

fj.ovaffTT]pia>

ev
iv

ra>

/J.IQ

Koivopicp rov

ovv

elirev rfjv irpoaKOfjLi^r)V uis ev

eTrefKpdr]

rati

rijs

oiffKw ev rw dyiw Gvaiaarrfpia ol 30

ffrixo\oyias Kal rds avrds fvXoyias TrpoeOrjKav ev
SiaKOVoi Kal ev rw TrpoffKopi^eiv ruv dfifidv rov ludvvrjv rlv Tore irpeafivrepov ovra TO
ra>

tmKXrjv Xo^efiirrjv is Kal varepov yeyovev Kaiffapeias TTJS Kara HaKaiorivr^v emaKOiros
OVK edtdaaro /card TO eOos TT)V eirt(f>oirr)(nv TOV dyiov Hvevfj.aros Kal \virr]6(ls fJ,r]Ti
SIOKOVIKW
dpa avTus r/f^aprev Kal Sid TOVTO dTrearr] TO nvevjM TO dyiov elof]\0ev iv
K\aiojv Knl pinrcui eavTov eirl irpoowirov Kal (paiverai avTw 6 dyye\os Kvpiov Xeyciiv OTI 35
o
Iv
oSa)
rds
rrj
E^orou
ev\oyios
dSeXtyus eXeyev rr]v dyiav dvatpopdv
eiriKOfu^ofJievos
There is no clear evidence in these writers
Tjyidadijaav Kal rereXew^evai elaiv.
For
as to the position of the offertory, but these stories suggest this if any.
the matter of the oblation, [S. Jo. Dam.] de corpore ct sanguine Christi 4 (i. 658 E)
Keirai
ev rrj rpaireCrj TTJ /J.VOTIKTI vXrj 6 dpros Kal TO l
o lvov Kal vSaros Kpdfj,a
.
4
for leavened bread as against a^vpa, de Azymis (i. 647 sqq.X
9
S. Anast. de Syn. 836 D aKoiaarf ri o ILOLKOVOS vp.iv
Xeyccv
ZTCOMCN KTX. Cp. 833 B. c. and p. 49. 17. Cyr. Scythop. 5. Euthym. 78 /xcas TWV
ra>

irpoo-<pc>JV(i

Kal rty dvaip.a.KTOV ainai Trpoaijye dvaiav,

[Evdv/j.ios~\ eXeiTovpyei Qeai
Aofj.eTi.avos Se irpus rd 8eid f^pt] /XCTCI TT/S fj.vo~TiKTJs eKeii rjs fititiScs napt crraTO 45
TeXeiaOai de r/8rj p.eX.Xov0r]s rrjs TOV rpiffayiov 8ooXoyias Tepefiouv re 6 ^ZapaKrjros nal

aafifidrav 6 p.\v

o ^ev irXljffiov o 8e rov dvffiao~T7}piov evSov eo~Tws

o.8eX<pos TafipirjXios
eK rov ai(pvi8iov Kaddirep em TIVOS ^iaKe\vfjLevov oduvrfs dvojdev KaTtov Kal
re
TOV
ovv
avra oe Kal AofteTiavov evSov irfpiXa&iv ical OVTOJ
avrov
p.eyav EvOvfjUOV
dp\r}s TOV Tpiaayiov d\pi Kal ffVfj.irXT]pwaeais rf,s lepds 50
trepl avTovs 8tap.eivav dir
XfiTovpyias.
Cp. n. 8 and p. 14. 3. Jo. Mosch. P. S. 196 3081 A) 57 avvr]9eia ev TTJ
eKKXijaiq. irapeopa/j.ev ware TOVS tiaiSas ep-irpoaOev TOV dyiov lepareiov i aTao~6ai

6 Xpua/TT/roi

opajfft TTvp

ev rats dyiais crvvdgefft.

P. 13. 16.
10
S. Anast. de Syn. 837 A.
Cyr. Scyth. 5.

Euthym. 80

rr)v

irpuTrjv

evdis

irpoadyojv TT)i 8e rr^v dvaiav o iepev? olovel TO nXijdos Trpoaa^aXi^eTai"Avoj ffx^f^fv rds 55
Kapbias avrots errL^aivwv Kal rrjv trap eKtii ojv Xafiuiv inroa ^eoLV OVTOJ Trt v Tipoo~ayajyf]v
S. Anast. p. 837 A gives also the form "Avca ax^^v rov
Gappei rrjs dva<popds.

Appendix

486
vovv Knl ras Kap8ias.

P. 50.

Cp. $

17

Trpo<TKOfjLi8ri,

npoffK. TT,S 07/0? dvatpopds in n. 8.

*

"

S. Jo.
Anast. de Syn. 841 B.
Cyr. Scyth. S. Euthym. 78,^ above n. 9.
KAI TOON TTOAYOMMATOON
F. O. ii. 3 (i. 157 E) TOON eSAnrepyr^N
XepoyBiw (p. 5- 23 above).
12
S. Jo. Dam. de Trisagio 2 (i. 4820).
13
P. 51. 6 sqq. above.
Ib. 27 (i. 4960).
u Id. F. O. iii. i
where the liturgy is not
10
(i. 203 sq. slightly rearranged)
mentioned, but the passage is evidently modelled on S. James and Ap. Const.:
in
D
Sab. sand,
(ii. Sign),
see pp. 19, 51. Cp. in Ficum are/act, i v ii. 804
E),
5

S.

Dam.

cepA<t>iM

de Transfig. 4
15
Id. F. O.

794 A).
P. 51.18 sq.
iv. 4 (i. 255 c).
268 A B)
li.
cp. de corpore
13
(ii.

16
et sanguine Christi 5 (i. 6590).
Ib. iv.
P. 5i- 17-52. 22.
17
P. 52. 30 sqq.
Id. de Imagin. i. 8 (i. 311 A).
18
in Sab. sand. 4 (ii.
Christi 4 i. 659 A) F. O. i. 8 (i. 137
[Id.] de corp. et sang.
BIT c}, frag, in S. Luc. (i. 5760) : F. O. iv. 13 (i. 268 A). S. Anast. de Syn. 837 B
dvoaOev
Kal
(TnairtvSei
T^V \apiv TOV dyiov
20
GvcnaaTr/piai TrapiaTa.fj.vos napaKaXei
P. 53. 24 sqq.
r//j.ds (cp. p. 54. 2).
UvevfiaTus aoi tnKpoiTrjaai, which justifies the
Cp. in Sab. sand. 35 (ii. 831 B) adpKa Qeov etc airov Kal aT/j.a &eov l oivov d\t]6uis
vov i. 656 A B: S. Anast. de Syn. 8403.
TTI (tnKXrjafi real apprjrcas /jtTa-noiov/j.f

*5

B>

T<W

!</>

19

25

S. Jo.

Dam.

F. O.

iv.

13

(i.

271 A).

P. 54. 14.

de Imagin. iii. 41 (i. 361 E): de

268 A in Dormit. ii. 4 (ii. 871 E)
P. 54. 17, 27.
cp. i. 340 E, 361 E).
Transfig. 6 (ii. 795 c
21
822
P.
20
Id. in Sab. sand.
c).
57. 30.
(ii.
22
S. Anast. de Syn. 837 c TO /XT) povov if/ti/SfaOai ruj Xpiarw /car litfivrjv rty
KOI
TOIS kavriav dSeX^ofy nvrjatKatctiv Ka nrfp
cxXXa
6
etas
awafajs
(popepav fapav rr}s
20

Ib.

30 Xeyovra (v ry Tipoatv^ri Kai

rj^v TO, o^eiATy/iara i^/xcDi/ TA.
* 76.
841 A. P. 61.20.
21
Cyr. Scythop. 5. Euthym. 81 fy KO.I GvvrtXeoOtiarjs [sc.
d</>es

rd?
TT}S
avrois vno8fiKi>vs TO oiKovofirjOfV
Xftpas (tcttvos iraXiv ets ovpavov avartivajv Kal tiff-trip
OUTO;
^T/UI rr}s (pcavris Ta
TTJS acoTrjp ias \apiv TTJS f) pert pas p.vari]piov /XCTO Aa/Z7rp5?
s. n. 23
S. Jo. Dam. ep. ad Zach. (i. 656 B),
Cp. S. Anast.
35 0710 rofs ayiots.
P. 62. 2.
de corpore et sanguine Christi 5 (i. 659 A).
25
S. Jo. Dam. de Trisagio 27 (i. 496 B) Iv TTJ vif/u>a(t ?e TOV dprov rfjs ux a P iaTi as
P. 62. 4-6.
ou Xeyopfv Tpiffdytos rj TpiaKvpios o:\Ad Ety 01740? KT\.
26
f ff
corpore et sanguine Christi 5 (i. 659 A B) efra vifiovrai kv rais x P ^
[Id.]
teal K\drai
rjp.uv ri(j.iws
40 TOV Ifpicas us Irrt ffravpov Kal 8ia8i5orai KXwpfVov
62.
P.
8
roiis
Kal irtffT&s.
7.
irpiv rj
aprovs ftf\iacaffiv.
Cp. n.
27
at trapexft avrop [o tiriffKonos~] TTJV dyiav
Jo. Mosch. P. S. 127 (2989
ib.
Koivuviav fj.erd rZav TT pe a Bv repair
A)
77
OwfjQfiO. tv rrj fKKXrjaia
196 (3081
.
irpuTovs fjterd TOVS K\rjpiKovs TWV aficov /^TaAa/xirapiSpaftiv ware TOVS TrarSa?
.

dVa</>opa?]

<&

i>J>

A")

45

SiaKati
S. Jo. Dam. F. O. iv. 13 (i. 271 c) irpooiXOoJufvavrSt
jj.vffTT)pia>i/,
Kal ffravpofiSws rds ira\d/j.as TviruffavTts TOV effTavpajfj.ei ov TO autfia inro^f^up-iOa Kal
(TrtOti Ts 6<pOa\fj.ovs Kal X 6 ^ 7/ Ka ^ ptToma TOV Oeiov dvOpaKos fj.tTa\d{3aj/j.(v.
Jo.

fldvfiv

Tru6q>

Mosch.

u. s.

TTOTr/piov Kal

^o

219 (3109
kmdiSovTa.

c) fiXtirca ovv avTov [TOV SiaKovov^ Kmt x. ov ra T ^ ayiov

Cp. S. Anast. de Syn. 4296 of bl (\06vTs ov ptXP 1 T *) s
-

irapiffTaaOai dtovffiv dAA.d 5t eTfpwv fpurwcri T I TtXtlTat ev TTJ avvdfcd

o Kaipos TTJS (j,(TaXr)i[/(a>s irdpfffTi Kal TOT( flairrjduiVTes Spofiaiais dis Kuves Kal

ffv/j.-rrXT]pu}crfQ}s

Kal

tl

TOV dpTov TOV fj.vffTtKOv dpTra.^oi/Tes igtpxovTat. Cyr. Scythop. 5. Euthym. 80

5e avTov Kai TTOTC Trpoy Tivds TUIV dofXipuiv KaTa/j.uvas avrca avvovTas eiireiv us

<paffl

iroXXaKis oif/iv dyytXcav av\XfiTovpyov<rav avTui Kal TUV lepSt*

ujs fv TT) TOV SfffiroTiKov aunaTos ptTaX fpf/tt Tivds ^tv
irpoffolov dpavpovfAtvovs Kal VKpov/jL(VOVS . .
IOVTOJV <pa>Tio/ji(vovs UTT avTr/s opqjrj, Tivds
810 Kal Tofy dotXtyois OVK fXr/yf 8iafj.apTvpufj.evos Kal TO TOV diroffTuXov dpiffTa napaivuiv

dpa ipopepdv

55

idoi

(Tiiv(paTrTO/ji(i/r]v

Kal

T>V

The Liturgy of
irpo<Tex*tv

the

487

Dionysian Writings

Kal tavrbv SoKtfia^fiv Kal OVTW (ppircrus TOV aprov T6 Kol TOV
Cp. p. 466. 31.
in Lev. ii (Migne F. G. xciii. 886 D) sed hoc quod reliquum est

fttaffTOv

TTOTTJP IOV fJ.fTa\a/jL/3avtiv.

2S

Hesychius
de carnibus et panibus in igne incendi praecepit (Lev.

viii. 32).
quod nunc
quaecunque remanere
contigerit inconsumpta, non omnino ea quae una die vel duabus aut multis
servata sunt sicut enim apparet non hoc legislator praecepit sed quod reliquum

videmus etiam

sensibiliter in ecclesia fieri ignique tradi

est incendi iubet.

APPENDIX

THE LITURGY OF THE DIONYSIAN WRITINGS

S.

Eccl. Hier.

Dionysius Areop.

H IEPA IYNAHII

10

iii.

(MASS OF THE CATECHUMENS)

<THE

CENSING)

UpdpXTfjS UXT)V Updv em TOV 0eiov 0vo-iao"nr)piov TcXeo-as

ap^djjLfvos em irdo-av epXTat TT|V TOV tepov

avTOv TOV

15

X"P

0vp,t<jiv

(THE LECTIONS)
AvaXvo-as

8e

em

irdXiv

^aXiAwv jxeXcoSias

TO Oeiov Ouo-iao-T^piov dirdpxTai

o"vva8ovo~t]S

UVTW

TT|V

TT)S

lepoXoyiciv

\JmXjJiiKiqv

Upas TUV

dirAcjTjs

TT|S

KKXir]OT.ao-Tiicfis

Aid TWV XeiTOVpYwv

-f)

SiaKOajJiTjo-cus

TWV Ay-OYpd^uv AeXTCov

20

dvd-yvwo-is

d.KoXov9a>s

y^

(THE DISMISSALS)
Kal p.Td TavTas viro
TT,S

Upas

TT^S

TOV XetTovpyov

irepiox qs ol KaTqxovjxevot Kal ot

OVTCS

8iaKpiTi.Kf)S
Evep-yovfjievot

s e^ca

Y^ Y VOVTai

Kal ol ev

MeTavoia

4>o)vf(

25

(MASS OF THE FAITHFUL)

Mevovat 8e

ol Ttjs

8e ol p,ev eo-Taat

TWV 0tuv

irapd Tas TOV

Kal Koivcovias

eirovj/ias

Upov

a^iof

irvXas crvYKCKXeio-fievas

(THE CREED)
FlpoojAoXo-yeiTai VTTO iravros
I,

TOV

Ka0oXiK-n

TTJS

TWV XeiTOVpywy
oi 8e dXXo n

30
eKKXtjaias

488

Appendix

(THE OFFERTORY)
Oi

8e TTJS

(?iov

AeiTovp-yiKTjs

cruv rots

TOV Upov

tYKKaXvp,p.Vov

irpOTiOeaai

0vo-iao-TT]piov

etcKpiTOt

SiaKoo-^Tjo-eoos

Upevcriv
Kai

aprov

em

TOV

TO

rfjS

eviXoYias iroTT|piov
6 Oetos UpdpXTjs

(THE
Trjv aYiav EiprjVTjv airacri

tiXT|v

KISS OF

lepdv

PEACE)

8ia.YYM.i Ka

ao-nrdfovTai dXXTjXovs airavres

9
.

(THE DIPTYCHS)
WV

p.TO. TT|V 6lpT)VT)V dvappTJCTUS O,vaKT]pl;TTl TOVS 6(Tia)S

T|

(THE LAVATORY)
tmirpoaOev TWV dYicoTartov o-vp.p6Xcov xiSari rds x ^P a S 6
VL7TTTai |XTa TOV aejAVOi) TWV

(ANAPHORA)
i

p.ev

ev

Upapx^s
8

TOV OCLOV Ovo-tao-Trjpiov KaOicrTaTai, irpio-Tci(ri

p,aa>

P.OVOI p,6Td

TWV lptCOV

TWV XflTOVpYWV

Ot

KKplTOt

(THE THANKSGIVING AND CONSECRATION)

O
Tivas

fJLtv

elvni

20 T/v avdpcoTTciav
fj

yap

17

0fiu>v

tTrep/Satrm

Trt v 6e

ol<tav

KaToX\rj\ov fluoTOOS

TOI>

d.p^i]v ev fpSapriKals

nKo\ov-

vyov rcuy olnfiais

de

/cat

ea^Kvla yeveae&iv

TO Trepas aXXa /catr^s Qeias

1

rjyf

TTJS

aXXa

Kai.

TV

^(orjs edt\ov<rius

cr^aTiai/ Tjve^dr] Tr/v TroXuTra^farar^i/ fzXXoi cocrij/

8vo~fj.fvels

6pa7revovo~a,

TKV

avvnap^ias oiKrpws

ir\T)0i<riv

5e a(peto

dTrrjvrjvaTQ irpovotav

aXXa

(c>s

eKTfTpafj.fj.tvri

e\avdavev ov Oeois

avrfj Kara. TO oiKflov

e/XTTfTrrcoKei Kai

8e Trjs deap^LKijs dyadaT^TOS oVfiporar^

(piXavdpcoTria

dyadoTrpeTTtoS OVK

fVi ro TJJS dp^rjs

avayayov

fvdeias odov ri)y enl TO oi/rcos oi/ra Qeov

nvT)\ees aTTOKexpr/fj-e vcov els

T)

8vvap,is

dv&iJKVecriv aTrarai? Tols evavTiois

K.al

30 xat ral? oXedpiais Kai KaKepyfTiviv vnoTaTTOfjievT)

ovde (piXovs

ocrr)

ayadScv avorjTws f^o\io-0rj(Tftcrnv

f^o crrprjaavTa TOV foojroiov

aTTOTTf(Tovcra rrpos TTJV evavriav

TrXcvco/jLevr]

af^rjy^reov

ft-ijs

TrapadedatKev, evdev eXeeivws avri p,ev alwviov TO 6vr]Tov dvrr)\-

aya6u>v

AaarOj

vjivei

dyadoTrjTos oXe^pio? a7rooTa(Tia Kai T^? iepas ev TrapoSet cra)

Kul Oe\KTiK(iis TOV evnvTiov

porrals

25

dfovpyias (f)ap,V

r]p.as

l2

Upas Oeovpvias

5tSe^crai KQI ro TOV (fcdoponoiov Qavdrov Trepas

^coi)

rrjs oVroo?

Qfcrp.od{(rins

?$

(pvcriv ap^fjdev OTTO TO!V dela)v

TToXviraPeoTciTr]

ao)s

lepapXTJS Ta?

ras

drraXeias Kivdvvov.

/cat TIJV

ev dXrjdel fj.f6eei

avTOvpyov

TWV Kaff

rjfj,a)V

r^pas

(
evoTroiT)Qelo-a p-CTa Tr s
35 y vofj,evr] irdvTtov dvap-apT^TCos /cat rrpbs TO Twrtivbv
TUV oiKeiav aavy^iTOv /cat aXco/3/;rou rravTeXcos ejects TI]V rrpos alTrjv
f)fj.a>v

fjfjuv

cos

ofj.oyeveo-1

TTJS fj.cv

Xomov

eScopr or.TO

aVoCTraT/cJ)s nXrjOvos coy

17

/cat

rail/

oiKeiwv aved&^e fj,To^ovs

Kpv(J)ia rrapdo oans

e%i TO

Kaff fjp.wv

The Liturgy of

the

KaraXi ovio-a Kpuroy ou Kara bvvaflAV

489

Dionysian Writings
a>y

inrepKTXvovoTi, Kara Se TO

TTapaoodev \6yiov ev Kpura KOI 8iKaio(Tivr), ra Kaff j^as Se Trpos TOVVCVTLOV

arrav dyadovpyS)s /ifreovceuacraro* TO p,(V yap Kara vovv r p.S)v dXnprres fve7r\rj<r(V
K()(T p](Tf TO dvfiftfOV KaXXfOV
K(ll Tols deOL$eO~LV
oX/3l oU Kal dflOTllTOV
1

fifj.1v

<pa>TOS

a TIJS ocrov OI
oiKrjTrjpiov tv TravreXet rrcor^pi

TO 8e

TTJS

fjfjitev

ova-ias fVayeararcoi/ iraBav KOL fydopoiroiwv p,o\vo-p.w rjXevdepwo-fv ava-

yu>yrt

Ifpais

tyv^s

KaTa7reo-oio~r)s 5

KCU TroXireidi/ tvdfov ev Tciis Trpos aiTi]V

fartpKofffltov Sfi ^acra

rjfjuv

Kara ro SWCITOV

cyyeioiTo

TTO)

aCpo/jioHao-eo-i

v9cv 6 Oeios tepapx^S

0tcrtacrTT)pLOU KaracrTas tp.vet TO.S

TT^S OeiOTaTrjs

T|}JICOV

Kal TT|V

Yp.vT|oras B

LXa{?ws T
{.TTcp

Hvtip,aTi

airwv Upovpyiav

afia Kal

ipapxiKu>s

jxerd

pxTai

ipT]p.vas

ercoTTjpia TO

dyicp

atirwv Kal vof]TTlv 0eccp av

ore{3acrjji,tav

TT|V crv[xpo\iKT|v

VJAVOVS VTrep TTJS

em

irpovoias as

TCV iravaY(TTATOu flarpos

ti8oKta

o0v

a>?

0tou

eirl rot)

l-qo-ovi

f]p,5)i>

5e TTW? av ^t/lv trepas

0Ofj.ifj,r]TOV

Qeovpyinv ^vr^s dvavfovp.v^s del rats ifpap^ira Xd^ia (prcnv (is 10

roiro ovv jroiovp.ei>

pf) TTJS ratv iepcararcoy

KaT? tepoXoyiaty re KOI lepovpyiais

Upas 0OvpYias

TO

Kara TO

VOU S
Y<

X6-ytov

v voepois
Kal TOVTO 0Oirapa6<j>9aX|a,ots

rotiS tepovs

atiTOV tepotipyias a,iroXoYiTai irpcrepov

TWV OeovpYtuiv
irpos aurov

Upus

20

2u euros TOVTO

Troteire els TT]V

fj.r}v

elra T^S 0Op.ip,T)TOU TavTtjs tepoupYias aijios alrci Y^veo-Gai Kal TTJ irpos aurov
XpKTTov d^op-Oiwcrei rd 0eia reXeo-ai Kal 8ia8ovivai iravaYtcos Kal TOUS TWV Upwv
[xeOf^ovras iepOTrpeiTws

p.Ta<rx

e^v

13
-

(THE MANUAL ACTS)

UpovpYtt

TO.

Oeiorara Kal

VTT

p,vojv o-vp,p6\cov Kal

TOV

Y KKa ^ v H-|A t vov Ka

>-

6v|;iv

ciyei TO. vp,vr]|Ava

Sid

TUV tep&s irpoKi-

u
rds Swpeds TUV OeovpYiwv uiroSei^as

dSiaiperov dprov dvaKaXvij;as

is

iroXXd 8u

(THE COMMUNION)
Eis Koivwviav

tpdv avros T

16
cpx^rai Kal TOUS dXXovs irporpeTTfTat

30

(THANKSGIVING)
8e Kal p.Ta8ovs rfjs GcapxiK-fjs KOivcovias cis evxapio-rtav lepdv
O,

iravros TO\) TT

In accordance with the plan of the Ecd. hierarch. the synaxis is described
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, 5.
Dionys. Areop. ed. Corderius, Antv. 1634.

49

Appendix

c.

Kotvowia
2

avvais

teal

c.

uvffrfjpiov

o~vvdfojs

firovv

Koivoavias

TOV tfpdpxnv (the bishop)

diro TOV Ofiov
6vo~iao~Tijp tov ut^pi TWV fcr^aTcav TOV Ifpov fj.fr fvoo~uias luvra Kal TidXiv fn avTca
The prayer is not mentioned here: probably
TfXfiajTiKuis d-rroKaOto-Taufvov.
*
a
5
c. 2
vrro
c. 2.
c. 2.
5 a private prayer is meant in c. 2.
includes
deacons and subdeacons S. Maxim. Schol.
c. 3
7.
A.fiTovp yoi
Kal
TOVS
vvv
virooiaKuvovs
Here
oiaKovovs
TOVS
p. 305 \fiTovp-yovs (pijai
\fyofj.fvovs.
7
6
= deacon.
c. 2
c. 2. Cp. p. 13. 16 sqq., 28. 12 sqq. 30. 10 sqq.
3 7 TOV
Vfjivov of TOVTOV ol fitv vftvoXoyiav Ka\ovaiv, ol of TTJS OprjaKfias TO av/jifiokov, d\\oi
10 Sf
oi/j,ai OfioTfpov lfpap-^i.KT)v fv^apiOTiav us TTfptfKTiKTjv TU/V fls finds QtuQfv d(piKO8
8
ol
c. 2
fj-fvcav
Ifpaiv owpwv.
fyKfKa\v/J.[itvov c. 3
tKKpiToi,
c.

tit.

c.

(pu>vffs

<iis

S.

Maxim. Schol.

in loc. fKKpnoi, ol trpSnoi oiaKovoi.

fivffTiKr) TUiv ifpuv TTTV^Sjv dvdpprjffis firiTfKfiTai.

10

c. 2.

c. 3
9
c. 2 Kal
10.
TWV
Tas
vSaTt
TOV
Kal
3
^fTpas
l(pdp\ov
Ifpfcav.
viifsafAfvcuv
13
u c. 2 this
c 3
1 1 sq.
c. 2 /rat Tas If pas Otovpy ias 6 ifpdpxrjs vfivrjaas.
5
seems to refer to the elevation, but it is not clear, since in 3 12 Kal
vnoSfigas
is omitted and after avp.^o\cav it continues TOV yap tyKfKaX., so that the allusion
may be only to the unveiling. On the other hand there is no explicit allusion
ls
17
16
to the fraction in c. 2.
c. 3
c. 2.
c. 3
12.
14.
c.

TI

ll

c.

10
3
1
c. 2

"

APPENDIXF
THE EPISTLE OF JAMES OF EDESSA TO
THOMAS THE PRESBYTER
J. S.

Assemani

Bibliotheca orientals

i.

pp. 479-486.

As touching
25 that

unto

is

to

this mystical ministry of the reasonable and unbloody sacrifice,

say touching the kurobho or kurbono, our fathers have delivered this

us.

After the reading of the holy books of the Old and the New Testament, it is
the first prayer over the Hearers, the
right that there be three prayers
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

James of Edessa

491

heathen should hear these things of ours and offer them to their gods,
Hiram king of Tyre who built a temple like that of Jerusalem and sacrificed
it the victims of the law 1
and also Julian the heathen who arranged for

lest the

like
in

his

gods prayers and liturgies

church s for his idols and so on 2

like ours

and instituted mysteries

like

the

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 3 and they
:

were

him [the ordinand] at the imposition of the hand and in silence

these the doctors afterwards amplified).

said over

or ge hontho

So when the Faith

also should be

added

of the cccxviii fathers

was

written,

order of the kurobho

in the

and

it

seemed

right that

that thereby souls

Io

it

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 *5
:

5
petition of the mystic Peace , the second of the Imposition of the hand, and
the third that wherewith they uncover the table 6 and signify thereby that the

doors of heaven are then opened.

And forthwith the deacon gives directions admonishing to STAND FAIRLY 7 in
becoming order, signifying thereby that the priest is just about to begin the 20

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 25
should say THE LOVE OF GOD THE FATHER, THE GRACE OF THE ONLYBEGOTTEN
SON AND THE FELLOWSHIP OF THE HOLY GHOST BE WITH YOU ALL and that
instead of one cross the priest should make three over the people.
(The
Alexandrine fathers instead of this say THE LORD BE WITH YOU ALL before the
8
And after this the priest says to the people 3
beginning of the kurobho)
LIFT 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 is 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 35
answered him appropriately
and by these two last things to wit that he
has given them direction and that they have given him their consent and
pronounced his intent to be right they with him and he with them have been
made one body of Christ and one mind then the priest turns to God and,
from the words whereunto they have consented and from the intent of the 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
:

(i.
7

The

138 D.

P. 85.

in

2
S. Greg. Naz. Or. iv.
origin of this story does not appear.
6
5
4
P. 84.
P. 83.
P. 82.
I.e. one for each order.
8
P. 164.
:{

49 2

Appendix

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
IT 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
redemption thereafter and as touching the dispensation which Christ
wrought in our behalf when he suffered for us in the flesh for this is the
whole kurobho that we should commemorate and declare the things which

5 his

Christ

in

wrought

our behalf

1
.

He

2
supplicates also for the descent of the Holy Ghost .
And afterwards he also makes the Commemorations and therewith concludes

ro

the kurobho

And

3
.

kurobho and this order [of commemorations]

he gives peace to the people and signs them with the cross 4
And immediately he breaks and signs the mysteries and manipulates them
after the conclusion of the

5
15 while the deacon says the kathullkl
And afterwards they say the prayer
.

And

OUR FATHER WHICH ART

IN

HEAVEN

6
.

they have delivered unto us that after these things the priest ought

again to give peace to the people and

the hand 7

make

the prayer of the Imposition of

20

And after this they have commanded that he impart to the people the grace
of the Trinity and sign them three times with the cross saying THE GRACE OF
THE TRINITY and the rest and that they answer AND WITH THY SPIRIT 8
.

After this they have delivered that the priest ought to testify to the people
and admonish them and say These HOLY THINGS of the body and blood are
25 given TO THE HOLY and pure, not to them that are not holy and while he
testifies this and cries aloud he raises the mysteries on high and shows them
to all the people as

and say

And
And

30

if

for a testimony,

THE ONE FATHER

and the people immediately cry aloud

HOLY and the

is

rest 9

so they communicate in the mysteries 10

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 n
.

And
And
This

35
I

hand

that there should be also a prayer and an imposition of the hand

that the deacon should dismiss them that they may go in peace.
is

the tradition that

12
.

have received from the fathers and the same also

on.

And it is right that I speak to you of the varieties that are in the kurobho.
There are two orders which are found in this ministry of the kurobho one
affecting the kurobho and the celebration of the mysteries themselves, and the
40 other affecting the commemorations. And those who dwell in the imperial
in like manner as we offer, they also
city and in the provinces of the Greeks
1

II

P. 86.

P. 99.
P. 104.

P. 87.
P. 100.
la

P. 105.

Pp. 89-96.
8

P. 101.

P. 96.
P. 101.

10

Pp. 97-99.
Pp. 102 104.

The Epistle of James of Edessa

493

commemorations so that first they offer and then forthwith make

some commemorate many and others few and those
And therefore the priest says REMEMBER, o LORD, THOSE WHOM
specified.
But the
WE HAVE MENTIONED AND THOSE WHOM WE HAVE NOT MENTIONED
beginning of the order of the commemorations is when we say MOREOVER WE
OFFER UNTO THEE THIS SAME FEARFUL AND UNBLOODY SACRIFICE FOR SlON THE
MOTHER OF ALL CHURCHES 2 which is the church of Jerusalem that was from
the people of Israel, which had its beginning from the apostles. But the

make

the

the commemorations:

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 10
order of the holy kurobho. There is also a difference in the commemorations
:

WAS AND IS AND AWAITETH FOR THE GENERATIONS OF THE

GENERATIONS AND WORLD WITHOUT END. AMEN in Alexandria the priest
finishes the prayer As n WAS and the rest, and the people thereafter say

As

tO Wit,

IT

There is also another difference in many churches instead

AMEN simply
of THE ONE FATHER is HOLY, THE ONE SON is HOLY and the rest, some say ONE
5
LORD, 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
:i

15

The fathers have delivered unto us to

on the mysteries and three times on the people, and 20
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

are, give

make

heed

on the people.
are these the
:

God

what

to

say to you.

crosses, three times

And
first

the points whereat the crosses are made on the mysteries

when we hold the pristo of the bread and show it to

time

Son

the Father as the

HE BLESSED 6 and the

also

showed it and say WHEN HE HAD GIVEN THANKS,

same manner also on the chalice when we

25

In the

rest.

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 7 and

we make

three crosses

likewise also on the chalice three crosses.

when we break the bread and sign

The crosses that are made on
kurobho
9
say THE LOVE OF GOD THE FATHER

time

".

and have prepared

finished the kurobho

MERCIES OF THE GREAT

when having

The

third

the chalice after the conclusion of the 50

the first time is when we
the people
the second time

is,

when we have

we

say to the people THE

and the rest the third time is

to break,

GOD AND OUR SAVIOUR 10

whole kurobho we say

finished the

to the

people

THE GRACE

35

some, in that when

they make the crosses on the people, they make them also on the mysteries,
forasmuch as the priest each time he makes the cross on the
this is the reason

OF THE HOLY TRINITY

11

and the

rest.

But as

to the error of

people

who

is

ordered to make

it

first

on his

own person and

then on the deacons

are at the east of the table and then on those at the north and next on 40

those at the south and then to turn to the people at the west and make three
not understanding, they have supposed that that cross towards the
crosses
;

P. 95.

P. 97.

P. 89

the present text.

P. 85.

Pp. 96, 180.

P. 101.
ly

P. 97.

This does not correspond with

P. 341.
1L
P. 101.

P. 87.

P. 88.

494

Appendix

deacons

who

know, that
them but
;

if
if

are at the east

is

made on

there are deacons

it is

make

there are not he should

Besides this you must

make crosses on

the mysteries.

round

all

G
right that he

crosses in the direction in which

they are found.

Again you must know

which the deacons say, if

them but as
for the responses which the people say
as for example THEY ARE WITH THE
LORD 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
5

that, as for

there are no deacons there

is

those canons

no necessity

for the priest to say

parts of the kurobho.

1

Kanune.

Pp. 88, 89-95, 97-99.

APPENDIX

THE PRAESANCTIFIED LITURGY OF

S.

JAMES

Cod. Sinait. 1040

15

The references

are to the corresponding passages of the ordinary Liturgy of

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 KT\ are given. The priest s prayers are unknown, but of course
S.

James above.

20 mutatis mutandis they must have corresponded to those

See note p. 501.
Liturgy.

of the

ordinary

AIAKONIKA THS TTPOHriAIMENHI AEITOYPFIAZ TOY AHOY

IAKQBOY

(MASS OF THE CATECHUMENS)

(THE LITTLE ENTRANCED

25

O
"En

K\ivovTS

elprjvrj

8l<5,KOVOS

TO,

yovara

TOV Kvpiov

der]dci)p.fv

GeoO

Ej/ ovvdp.ei Kal e Aefi

30 Yrrep

rr)s

elprjvrjs

Kvpiov
YTrep

35

di/ao-na/xei

TOV (rvp-jravTos

p.ov KOI evuxrecas

TOV 0eoO

{
ev

KTev>s

Tratrfav

6p6od0a>v

KO<T-

aylav
(KKXrjaitov TOV
TO>V

dfr)du)iJ.ev

atoTTjpias

ayiov iraTpbs

Kal
rjp.u>v

m>TiXry\|/-eeos

TOV

TlcVpov TOV apx 1

K\T)pOV KT\

"

UpCVS

TTlJX6Tat
P- 34 SC1

The Praesanctified Liturgy of

coy fi/o-ejSeordroov Kal
TO>V

f]p>v

TOV

o~Kirr]s Kal

ovpavoBfv ftorjdeias
avTtov TOV Kvpi ou

TOV pvo~drjvai

der]da)p.ev

Kcii (Too6rjvai

T]p.as

opyrjf

avt.iyK.rjs

vwvTov Kvpi ou
Yrrep

XpioroO

ayias

TTJS

^aiv

Tricrrei

KOI

Tijs

Travayias

*cal

J/OU

K.a.1

T&V
e

Kvpiov

VTTfpevXoyrj-

OeOTOKOV K0\

TO>V

fiprjvrjs

T]fJi(i)V

2O

TI/M/COJ dcrut-

ap^ayyeXcoi/, ToO ayiov icodf7TpO(f)r)TOV TTpodpOfiOV

TO)V

ftciTTTlCrTOV,

BfLWV

lep5)V

Kal

dd\o-

po(j)T]TS)V

Kal

p-apTvpodv

OTTO)?

IO

^eoO

d^pdvTov

$OTroil>T)S

TOO fvdu^OV

Kat

\capas

avrav TOV

aemapufvov Mapta?,
/Ltdrcoj/

/cat

8fjy-

roO

oixow Tcoj/ e^ avrai?

acr(f)a\eias

/J.fVT]S

OTTO

TToXfcos Kai TavTrjs TTJS TToXeajy

Kat Trdarjs TroXecos

fv

495

orparoTre Sou Kal

TraXariou Kal TOV

TTJS

James

0eo(uXdK-

TTCIVTOS

ftcurtXewv,

S.

ev^aty Kai

irdvTw

25

TO>V

avT

Trpeafteiais

(THE LECTIONS)
<TA

ANAPNiilMATA).

30

(MASS OF THE FAITHFUL)

(THE PRAYERS)
Merd TO

Ta dva-yvwcrp-aTa
6 SiaKovos

ir\7]pa)0T]vai

\Yi

Upeus

ireux

<Tat

Pp. 38-40.
35

K\ivovT(s

TO.

El/ dvvdfjii Kal

ynvciTa

fXffi

Qfov

aVaoTa>/Lie>

496

Appendix
T?]S

TOV crvfjaravTos KOO-/J.OV Kal

TOV Kvpiov derjdcofjiev
KK\rjo-i)i>

na.a&v

eva>(T(a>$

elpyvrjs

TO>I>

dyiav TOV

Qeov 6p6u$u(t)V

Yrrep (Tcoxj/pia? Kal dvriXfj-^fecas TOV dyiov TraTpos i]u.wv Tlerpov TOV dp^ifTTLO--

KT\

KUTTOV, TTaVTOS

5 YTrep

d<p(T<as

oracrecos eOvcov

Tow

ayiti>v

eVS>5^coj/

ot

TTaVTfS

auy^wpjjcrecof TrX^^/ieXTj/xarcoi/

OXtyeas

f)p,a>v

Kal TOV

opyijs flvdyKTjs Kal eVawr-

KT\
aTrocrroXcov Trpo^r/roof Kal a^Xo(popa)j/ /^aprupcoi/ Kal jrdvretf

T&v ay iftiv Kn\ diKaiav

IO

KCI\

auOijiiai r]p.as djro Trdo-r]s

KCI\

pvd6r]vai

Tjp,(ov

d/j.apTiS)i>

^.vrjp.ovsv(ra)u.fv

ev^ais Kal 7rpe(r/3eiats avTow

OTTCO?

(\T]da>IJLfl>

Tfjv ijfjiepav iraffav reXei ai/ ayiav

eiprjviKrjv

Kal avap.dpTT]Tov Trapd TOV Kvpiuv

"

AyyeXov

(Iprjvrjs

2vyyvti>p.r)v

15

Ta xaXa
TOP

KT\

Kal (i(p(o~iv KT\

Kal

cri

iiTroXoiTToi/

/Mtpepovra KT\

^p^vov

fa^s

Tjjs

rjp.u>v

Xptcrriaj/a TO reXr; Trjs C00 ? 9 ^M****

Tfjv

Trjs

2O

tv

Kal p-fTavoio. fxreXeVat KT\

ttprjVT)

"^wS^i ct

aveTrai cr^uvTa Kal Ka\rjv

dno\oyiav

eVi roD (pofiepov {SfjuaTOS KT\

navayias dxpdvrov v7Tpfv\oyr)Ufi r]s deo-noivi^s

Qevov Mapt ay p.eru ndvToov TVDV dylaiv KT\

Ta? Kj)a\ds

jy/xcoi/

...

TOO

P. 40.

Kupt co

QCOTOKOV Kal de

fj/Jicov

KX/Vcu/zei/

...

(THE GREAT ENTRANCE)

(

Ev

elpyvfl

XptoroO x/^aXXere

ris

xr;

BiaKOvos)

TMV

AXX/]Xouj iiriyv&Tf
3

dp.vr]Td>v

p.f)

TLS

TOOJ/

aXXijXous

dvpas K\fio~aTe

Tcz?

Opdol TTJVTfS
.

P. 41 sq.

Kal p,rd TOVTO

Srco/ze^ KuXai?

Ep

35

elpi]Vfl

...
*

Cp. cod.

Rossan.

in

invitation to the Cherubic

TOV Kvpiov
P. 43-

Swainson Greek
hymn.

...
Liturgies

p.

236

apparently the

The Praesanctified Liturgy of

S.

James

497

(THE INCLINATION)

Toy KffpaXas

SUOLKOVOS)

f]p.S)V

....
(K(})U)VTr]0-lS

Kvpi w KXivw^ev.

rep

P. 44
tllTO

.....
TOO

Up0>s).

(THE VEIL PRAYERS)

Kal jiTa

TTJV

K<|>wvT]<nv

ei

Kvptc

Ey

TOV Kvplov

elpfjvr]

6 SiaKOvos

lepevs)

Pp. 44~49-

XoyrjcTOi/
Serjdwfieif

eXerjaov oiKTeiprjfrov a

Scocroi/

avaOtv

rrjs

avdpcoirias

KOI

(Ipfjvrjs

Kal

6p,ovoias

(pi\-

trcor^piay

KT\
YTrep

TTJS

Q(OV
Yrrep

elpr)vr]$

Kal

fiov

TOV

Kal

ayiov Trarpo?
Kal

TOV

rou irarpi-

6 6

roO

Ilerpou

ap^lfTTiaKOTTOV

KT\

avTi\r]\l/a>s

f)p.S>v

iravouLov

20

TOV

TTO.VTOS

fllHO)l> }

15

TOV

ayicov

KK\T](Tl5)V

6pdod6(>)V
o-a>Trjpias

dp%ov

(rvp-Travros KOCT-

cvaxreas TGOV

K\TjpOV KT\ (p. 39)

YTrep

TWV

e{/(rej3ecrrara)i/

AaKrcoi/

ftao~i\((>v,

Tjp.a>v

Kal

6eo(pv-

navTos TOV

TToXaTLov Kal TOV (TTpaTOTTeSoi; avT&v

ToG Kvpi ov
YTrep

T/js

ayias XptoroO rou ^eoC

TrdXecoj

TUVTTJS
TToXecos

fcai

^copay KQI rcov eV 6p6o56^(o

tv avrals

rcov

Kal

TJ]f TToXfO)? Kal TTafT//?

Kai euAa^eia Xpitrroi)

jj/zcoj/

r^y patTi\evovo-rj$

T]fJO>V

/cai

elpr)vr)s

Kal acr(pa\fias

Kvp tov KT\

e X$oj/T&>i

KOI

ayiois XptoroO roC ^eoO

T>V

fp^opeixnv

oi/rcov

enavodov

^5

^jueoj TOTTOIS

lepo(roXu//a)v,

(VlTVOVTti)V

elprjviKrjs

ol<ovv-

Xpio~Tiav5)V TOV Trpoo Kvvrjo aL tv TOiy

TOVTOIS

25

ocrjdS)p.tv

Kal

oSotTroTtoV

adfXfpaiv
e /caorou

f]p.5)V,

/^era

Kk

40

49 8
\apds fv Ta^et
TOV Kvpiov
(Td)S

TU>V

fls TO.

oiKfla

d(r)du>p.V

YTrep d(peo-fo)S

Appendix

dftapna>j>

7T\r)p.U.\rjU.dTa>V

rjU.U>V

rou pvcrdrjvat Kai crco^yui

TJ/J.O.S

KCll

dno

opyrjs dvdyKrjs KOI

va>v

TOV Kvplov KT\

Yirep TOV elcraKovaQfjixii Kai

10

fi

TOV yfveadat Ti]V Serjrrtv r^u.

ToO 0eoO /cai roO KaTa
TrXot cria

avTOv

eXer KOI TOVS

TO.

en

Trvras

KaTa^iaidrjvai

rjfjis

TOV

KOI

(HcKTlXeias

Ttjs

TJ/JLCIS

TWV OVpa.VU)V KTl>0)S 8fOfJLdd (TOV

15 YTrep roof Tas dyias vrjo-Tfias TCIS 8erj(retf 5iKreXorvro)z/ Kal f\66vra)v roG

Tas yais

TOV Kvpiov
KO

Travayias

il TJf

Kai deiTTapdevov

ladvvov TOV cv&6ov

iepcoz/

Kai

Kai

TU>V

vTrep

p.apTvpa>v

TOJI/

Kai

(pplKTWV

TlfllOiV

TOV irap-

TTpoafyepovTos

dyiov

Kai tepeo)?

Kvpiov

f]u.coi>

r]u.(>v

Kai

eVSo ^coi/ eV-

Ttu-icov

U.V(TTLKti)V

otriov Tfarpos

6tbv

irdv-

P.CTO.

7rpoo~KOfj.io-dVTCov

6fia)v Scopcov Kai (ra)r7ypiap

TOI/

0LO)V

7rpo07/ra>i

dyiatv KT\

OVpaVlWV

35

dyiov

TCOV

/SaTTTKTTOl),

7rpouyia<T0VTOov

f&TUTOs

Tiu.ia>v

TrpocprjTOV irpo-

fvbo^av dnoaToXuv

d$Xo(opa>i/

Ttov

30

Kai

8p6p.OV

deOTOKOV

TCOJ/

ap^ayye Xtoi , TOV

aVa>/zara>J/

25

1]U.ti)V

Mapt af,

iK.eTev(JU>u.v

(K4>U)Vnf]0-(,S

VTTO

(THE LORD
Kal

|iTCl TT|V

H\T]pu>cru>u.fv

40

Kupt a)

on

K4>WVT]0-IV

TTJV

(6

8fT]criv

TT\r]pr)s

TOV

ICpCids).

PRAYER)

8uiKOVOS>

T)fj.)v

P. 58 sq.

TU>

6 ovpavbs Kai

17

vTOv
*

Marg. TOV Kvp tov

rjfAuiv

Irjoov XptCToy.

The Praesanc lifted Liturgy of

TO)V

V7Tp

dew

TOO

KO.

TrpOT(tVTO)V

CDv

rifjLLoov

T]p.wv

S.

James

499

TTpOKi>pta>

8u>pcav

derjdwfiev

Kvpios 6 debs rjuwv 6 npo(ro*ed-

OTTCOS

p.fvos avTo. els TO ayiov KCLI vnepovpdvtov Kal voepbv avrov dvcria(rTf]piov

KT\
Tfjv fvoTrjra TTJS Trtoreto? Kal rfjv

K<nva>-

viav Kai oopeav TOV ayiov Tlvevuaros

eavrovs

aiTT)(rdfj.evoi
/Cat

TffKTaV

TO) Geeo

(0

TT]V

}v

Kal

d\\T)\ovs

f]fJ,U>V

XpIOTO)

7rapadu>p.eda

Kat KaTaglaxTov

fjpas deo-jrora

UpVS

CK(j>(OVl

/iera Trapprjaias aKaraKpirois

{0iXdi/^pc<)7re

KT\)

6 Xaos
Ilfirep

)7/icoj/

{6

ei>

rols ovpavois dyiacr^TO) TO

ovofj.d

aov /crX)

6 Upcvs
OTI o-oG eo-riv

77

jSao-iXei a (/cni

dvvafjiis

rj

Kal

17

Sd^a TOV Harpof KT\).

(THE INCLINATION)

O
Toy K(pa\as

SIO.KOVOS
TCO

vp,5>v

...

P.

60

Kuptw K\ivare

.....

(THE MANUAL ACTS AND THE COMMUNION)

Mera
-

O
aire?

TraTpos

Qeov

P. 61

.....

SKXKOVOS)

<

re Kal

(poftov

Pp. 62-64.

crcwr^piay evfatas

i/Trep

TOV ayiov

jj.aKpor]p.epevare(i}s

f]uwv

Kal

dp^ieTno-Korrov

30

JlfVpOU, TTOVTOS TOV K\TjpOV Kal TOV

<pi\oxpio-Tov\anv

Kal vnep TOV

1\ea>v

Kal euuevi) Kal eu8td\\aKTOv

yevecrflai
TOV dyadbv Kal
(fitXdvdpcmrov Qeov

em

Tals auapriais

r^iu>v

Ka\ eXeijarai

TC

rjpas KUTO. TO p,fya r^s

ai/Tov e\eos
Orjvat

THUV

Kal vrrtp TOV

TTOJ/

7rXrjiJ.p.eXrjua

K k

500

Appendix

Kal

Kal

aKoixriov

xpiaTiavMV

^l/v^rjs

Kal

0eoG

Kal

en vnep

emdeoptvrjs
Kal

ey(T/3fcrrara)i/

Trdarjs

6\i(3op,fvris

eXeovs

KaTaTrovovp.6vr)s
(Borjdeias

vTrep

TU>V

deofpvXaKTOiv
8ia-

^a(^tXea)v, Kpdrovs VLK^S

vyieias Kal aaTrjpias

elprjvr)?

TOV

KOI

j]p.$)v errl TrXeoi/

lo

xdpbv Kal no\ep.inv

pias

Kal

15

p.vf]ur}s

Qeov

mcov

ard)Trj-

TWV

duapTtaiv

dvaTravaecos

Kill

vrrnna.VTO.

Kal vrrep

afptaeats

TOV

dov\a)v

Kal

Tracrt

TOVS irodas avToov

VTTo

6ebv

TOV

Kvpiov

&vvepyr](Tai Kal /car

evoduxrat ai/Tovs ev

Taai

Kal

ocrt coi

TU>V

Kal

6 Xaos

Kupie
tf.

(THANKSGIVING)

O
*Qp6o\
25

oi

/j.Ta~\a{36vTfs

ddavdrcw

d\pdvTu>v

TOV XptoroO

OTTO)? yevrjTai

30

8ia.Kovos

aym(r/Liara)i>

Kal

a>07roiooi/

avaTT]pi(i)V enl dfpecrei

i][JUV

r]

avrov

p.eTaXrj^is
els

T>V

a.TTOTpoirr]V

iravTos Trovrjpov Trpay/xarof, els e(po-

8iov

alaviov Kal

a>f)s

els Kotvcaviav

KT\
TJJS

35

iravayias

dxpdvTov

Kal

Kal dtnrapQivov

TWV

v7rpev^.oyrj/jLfvr]s

de<T7roivr)s

ayioiv

TJ/JLWV

deoroKOV

Mapias pera TtavTav

p-vr^/JLOvevaavTes

eavTovs

KT\.

(THE INCLINATION)
C

40

Tay Ke(pa\as

StaKovos)

f]fj.(H)v

....

tcpetis

P. 65 sq

ayiav

ru>v

TW Kupi a)

P. 67

Diptychs of JeriLsalem
DISMISSAL)

<THE

501

SiaKOVOs)

QeoC

Kal dydrrrj

APPENDIX

DIPTYCHS OF JERUSALEM

From the Diakonika of the Liturgy

The Diptychs are those of Jerusalem

of S.

James contained

Cod. Sinait. 1040.

in

(502. 6) written for use at Sinai (501. 2o

The approximate date 1166

Liturgy of S. James (cp. p. 56 sq. above).
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
in the

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
The emperors are not brought
(Pharan) is unknown to Lequien (iii. 756).

up

to date: the latest

O
Yrrep

is

v rots Scjjiois Sioxovos

fftonjpias

TTarpbs

commemorated

Alexios

TO.

Komnenos, 1081-1118.

15

TWV fwvTwv

SCiTTVXci

eXeovs dydrrrfs 8iafj.ovrjs Kal avTiXr^euis TOV ayiov

NtK^Jpopov TOV Trarpidp^ov lepocroXv/iO)!/ Kai ru)V crvv avT(S

elpfjvris

f]p.a>v

p,yd\o)v ot/cou/a.6HKa^ opdofto^aiv rpi&v iraTpinp^utv AOVKO. Ka>v(TTa.vTii/ouTroXea)?, "2co(ppoviov AXt^avdpfias, Adavcuriov AvTio^eias, Herpov re 20
TOV Travoaiov Trarpos rjfjLwv Kal dp^ieTrio KOTrov KCU \onra>v ocriav Trarepo)!/
ityiatv

Kal fTTlO-KOTTOlV TO)V

\6yov

Kat

7rd(TT)

rrjs dXrjdeiaS) TTCIVTOS

VTrep /SacrtXea)!/ KCU Trnvroiv

Trj

OlKOV/JLevr)

KK\r)0-Lao~TiKov
TO>V

ev virepoyffl

6p6o86^(OS OpdoTOp.OVVT(i)V TOV

6pdo86ov TaypaTos
/ecu

e^ovcr/a OVTO&V

iva.

jjpfuov

Kal TJO-V%IOV ftlov &idyo)fjifv eV Truer*; evo-fflfia Kal tre/zfor^n

"ETL

VTrep Trpfcr/Surepcoi Sia/corcov

KOI

Etra 6
Trjs

TU>V

Iv

<Tp,v(3

diaKovi(ro-(i>v

ya/zco

diayovrw

dpi(TTpaiv Sidxovos

Mapi a?, ToC ayiov Icodvvov TOV evo6ov

dyicov aTrocrrcJXcoi Ilerpou TlavXov

T>V

rjfJLwv

TU>V

TWV

KKoip,ir]p,eva)v

6eoTOKOv Kal demapdevov 30

TrpotfrrjTOV Trpodpo/jLov Kal /SaTrrioroi)

Avdpeov

Bap^oXo/iaiou Ga^ta MarQaiov laKco/Sov

AOUKO T&v vayyf\io-TO)v

Kal

TCI Biirrvxa.

Travayias Kal VTrep(v\oyr]p.evT)s 8fo~TTnivT]s

TO>V

25

inrodiaKovw dvayvooaT

laKco/Soi;

2t/uojj/o?

ladvvov OtXirrTrou

lovda Mardia

dyiav Trpo^^rcoi/ Kal Trarpmp^aii/ Kal

MdpKov

Appendix

502
TOV

STecpavov TOV TrpwroSiaKdVov Kal TrpaTop-dpTVpos

6ia Xptcrroi/ TOV aXrjdivbv Oebv

ayiov

Kal 6p,o\oyr]TS)V

p,apTvpu>v

dy uav

TU>V

TCOI>

rjp.u>v

p.apTV-

prjcrdvTGiv Kal 6p,n\oyr)o~dvT(t)V Ti]V KaXr)v 6fjiO\oyi(iv

Ta>i>

dyuoi>

KOI ap^LfTTifTKorrcav

Trarepcoi/ r]p.S)V

aVooroXov Kal

Evdvfiiov

~2vp.fcoi>

ra>i>

TO>I>

roD

laKa>/3ov

ap^ifTTLCTKOTTaiv

dyias Kvpiov TOU

loadvvov TavTrjs Ttjs

Kal

oVo TOV ayiov

TOV Kvpi ov Kal Trpcorov

aeX<pov

^XP

6eov

f]p.S)V

TroXecof
To)j/

dyiu>v

Trarepav

Fpr/yopt ov

Ap.fi poaiov

KeXevortVov

Ev(ppa ip.iov

Ap.(pi\o)(iov
Ti/3ept ov

AvyovaTivov
Kvpt XXov

MapriVov

lyj/ari ov

AXe^o i/Spov
Evara^iov

Atoi/v(Ttov

Adavacriov

Aa/xatrov

Aeot ro?

K\rj/j,fvros

10

Tip.odeov

Kal

Kal SiSacrKaXcoi/

r)p.Ccv

NiKoXdov

Tprjyopiov

~Elprjvaiov

Tprjyopiov

TU>V

TU>V

ayiwv

EnKpaviov
Xov

6fo<pt

Svvodav

UTO.

p.yd\o>v

Ayddwos

ev NiKai a TpiaKoaioov oeKa

TU>V

eV Ktovo-Taj/rti ovTroXei eKaro^ TrevTifKovTa Kal

ra>v

fv KaA^ryfioi t e^aKOO"t&)j/ TpiaKovTa Kal

pov 8iaKocria)v Kal
o vt oSa) KaTOV e^rjKOVTa Tf&adpav Kal TWV fv TTJ dyiq
TO>V

TU>V

ire/JiTTTTj

20

5iaKoo~icoi/

fWea

oySoi^KOVTa

TTfVTrjKOVTaj Kal XoiTraJf

QlKOVfJLfvri

6pdodo<jjs

Toif dyicof iraTtpatv

IlavXov

Kal

2a/3a

Oj/ov<pp/ou

XapiTcovos

Tepaaipov

Ap.nwvd

lamvi ou

GeoSoo-i ov

Ma^t juov

dyicov Trarepwv

T^JLUIV

Kal eV

TT;

T>V

tvo-fficov Kal TTICTTCOV /SacrtXecov

p.era nio

KK\r]o~ias
Ka>i

AXe^i ov Kal
al

Kal iraXtv 6

"Elp^vr/s

7rdi>Ta>v

Geov vpdodofav

TTJ

Koiv<aviq

Trjs

EXeVr;?, 0eoSo(rtou TOV

Pa)juafov,

Mt^a^X

Kal rcoi Kar avTovs

V

TU>V

Tews ev

TTt tTTCi

Kal

juo^a^ov,

vo~([B)S Kal

(7(ppayiSi

Xpiarov

v opdodo^cov

K Be^icov SiaKovos

VTrep clprjvrjs Kal evoTadeias TOV avp-TravTOs Kotrp-ov Kal

ayi eoj/ TOV

TW

Tt\fia)devTa>v

(jTa//riVov

peyaXov, MnpKtai ou BacrtXeiov Kco^crrafTtVov

(p 1X0 \piO~T to

ftapfSdptav ev

PaV^co

p.oi>ani>Tti)V

Kal Eiprjirjs,

irdo~rj TTJ

Koo"/xa

TCOV dvaipe&fVTcov VTTO TOJI

fTropKHTTWv \^aXTcov
dylns crov Ka^oXtK?}? Kal arrooroXtKr;?
TO>J/

fv

Icodvvov

Evdvjjiiov

2ij/a

TU>V

Ai/ao Tacr/ou

E^paiju

2v/zea)j/o?

TW

dyiq

Kal ao~KrjT(iov

^vp.eu>vos

TOOJ/

T>]

dXrjOtias

Apo~fviov

TCOJ/

40 Kal

e7no"KO7Ta>i

Trjs

MaKapt ov

dyt a) opei

Kal

rjp.)i>

TOV Xoyov

Tla^oo/JLiov

Kal

30

Trareputv

op0oTOfj.r]0-dvT(i)V

iXaptWoy

IIaL>Xov

Iv

eKTrj o-vvo5a)

Kal TCOV Iv TTJ dyiq eftdoprj (rvvddw TptaKOo-icov

dyia>v

GeoScopov

Ai Tcui i ov

25

rjp.(H)v

Kal

OKTO>

E(pecra) TO Trpore-

ev

eKK\rjo-iu>v

Kal VTrtp

wf

ej/co(rea)?

Kao~TOS

Tra&wv

TO>V

503

Diptychs of Jerusalem
Kara didvoiav e^et KOI TOV

Trepieo-Tcoro? (piXoxpio-rov

Xaov KOI irdvTwv KCU

6 Xaos

Kai TrdvTov

KOI

II

THE MODERN DIPTYCHS

a card, printed at the Patriarchal Press in Jerusalem, for use in the
The additional
409. 5).
liturgies of S. Chrysostom and S. Basil (p. 389. 25
commemorations at the end are printed on the verso of the card and are used

From

10

(1894) on the festival days of the respective sovereigns.

AIITTYXA
Kai
Qeiordrov re Kal TramyiooTuYov iraTpbs
Tepao-ip-ov TOV /iaKapicoToYov
c
TroXXa
KOI
TroXecoy
Ha\ai<TTiVT]s
Trda-^s
TTJS dyias
Iepovo~aX)}/^
?;/AWI>

TO.

err)

/ar

ra

dyicorarco?

TO>V

KOI
^Trvpid^vos 15
opQodogaiv Trarpiapx^v TroXXa

AXe^ai Spe/aS

K.CLI

evafftav

err]

TOV

TOV

2co0pow ou

Keoi/orawii ouTrdXecos ,

Neo<pvTov

Ti /iia
TrpoCTKO/Mi ^oi/Tos TO.

Tip,iov irpeo-(3vTfpiov, Trjs

ay la Scopa raCra Kvpia)

KOI

TCO

dew

r]fj.S)v,

fv Xpio~T(S dianovias, TtavTos iepaTiKov ray-

p.aTos Kal povajflKOV (T^^/zaros Kal TTJS (rcor^pi a?

avT&v

20

eiioraaeiaf TOJ/
YTrep elprjvrjs Kal dyadrjs Karao Tacrecos TOV (rvpiravTOS Kooyiou,
1

dyicov TOV

Qeov

KK\r)O~i5)v Kal TTJS

YTrep TWJ/ euo fj3eo

TaT<j/

Kai

T&V

6eo<pv\dKT(ov

TiavT<>v

iv&tTftos

|3acriXea>P

Kai avdevTwv f)p.)V } iravTos

TOV TraXari ov Kai TOV orpaTOTTe &ou avTwv

Kai op^oSo^cov xP lo riav
Yn-ep o-corr/pia? Kai aViXj^ea)? TravTcov T2i evo-e/3a)j/
TOV Travayiov Kal ^cooSd^ou
eTriTponutv TC Kal (rvvSpop.r]Ta>v
7rpoo~Kvvr]Ta>v
"

"
>v

Ta</>ov,

enio-Ke-^fcos T

Kal ^orjdeias iravTOS TOV Trepieo-rcoTO?

25

xP ia r7Ta)VVP- ov
"

Xaov

Kai

Tov

5>y

fKaoros Kara

Siai/oiai/

e^ct Kai

7rdVra>z>

evo-e/3eo-TaYov avroKpaYopoy iraa&v TWV

5ov

Kai

Pco0-o-ia>i>

AXedi/5pov TOV *AXeai/- 30

6>

r
Trjs evcrf/3eo Tar?;s

Tov

avrov avTOKpaTfipas Mapias TTJS 0eoScopi 5o?

avT&v NiKoXaov TOV AXe^avSpi Sov Kai rravTos TOV avro-

o"vvyov

evQ-efiovs Siafid^ov

KpaTOpiKov OIKOV Kai TOV Q-TpaTOTTtdov avT&v.

Tov

^eoo-e,3fO-TaTOU /3ao-tXecos

Tov

(vo-fftovs

TWV

EXXjjj/a>z>

Tfcopyiov TOV a

5ia8d^ov avTeov KtovcrTavTivov Kai TWV

TTOVTOS TOV /3aCTlXlKOV OIKOU KOI TOV (TTpaTOTTfdc

fvi

35

504

Appendix

APPENDIX

THE LITURGY FROM THE WRITINGS OF THE

EGYPTIAN FATHERS
H IYNAEII

(MASS OF THE CATECHUMENS)

(THE LECTIONS AND THE SERMON)

tepcvs diro TTJS

a0c8pas

TTCKTIV

JLipfjvr)

6 Xa6s

Kai TW

aov 2

TTvev/jLari

Al
At

tirCaKoiros viravio-TaTai Kal diroriQcTai TO

a>|Aoc|>6piov

6 upxi-SiaKovos dvayivwaKci TO EvayytXiov

C

t -rrio-icoTros

cKK\Tcrias 8t8ao-Kt

5
.

6
.

(THE DISMISSALS)
Ot KaTTjxovjxevoi diro^oiTwai 7

(MASS OF THE FAITHFUL)

<THE

PRAYERS)

8idKovos 8iavio-TTjo-t TOV Xaov

(THE

8iaKOvos

Ot

KISS OF

irpoo-<|>covti

is

Orationes

PEACE)

irpo TOVI dairacrjioO

a.K.oivu>vr]TOi

(THE OFFERTORY)

30

Kat

TOO

Upevs

Xaos

7rvvp.aTi crov

6 Xaos irpocraYCi TU.

irpO(TKO\i.iov<r\,

TO. crKtvi\

12

SJjpa

Kal

fj

crivScov
13

-f]

8copo<j)opCa

v4>airXovTai

The Egyptian Liturgy

505

To. lepd

(ANAPHORA)
O

SiaKovos

OTI irpoo T|K6i

KKpaY

Xaw

TO>

tv

Koap.a>

........

crvv

TW dyiw

rii/f u/iari

Geco KCU Tlarpl

KCU 6p.ov TCO

Hpo<Tava7Tfp.novTfS TO.S f\j\npicrTias
Yibi>

r^ T HG Aolnc AY T oy

6 OYPANOC KA! H

Kara aapKa GANATON TOY

|HCOY XplCTOy THN Tf

OMOAOfOyNTec

ztJ/

fj,Ta7r\a(Tdf)vai

OMATIKWC

19

5ict TTJS

KAI

TTJV

Iva

i"n

v cruvairrTiv

dsop.(6a fKTevus fls (vhoyiav 15

Xaos
22
.

23
.

tepcvs KX^l TOV aprov

2
*.

KaTairTao-p.a

(THE LORD
Upevs

CTIJV

PRAYER)

TW Xaw Xtyei

HMCON 6 6N TOTc OyANOTc

<THE
C

avT&v

/xTao^d^Tey

23

To

20

FRACTION)

<THE

BiaKovos Xey^

MONOfeNoyc Y Y T v
IC
KAI THN

21

AMHN

10

KOI rrjs e7ri0oir/ o eco? TOI) ayiov

7riK\r)(Ta>s

jrvevfiaTiK^v

HNeyMATIKCOC

18

ANAjQlCBO-tJ/

NEKpCON

aprov Kal TO iroTJ]piov dyiafoyMev

17

AflOG AflOC KyplOC CABAO)6

"AflOC

TON

$oo\oyovvTfS

OVTUS TOLS ayiais

Trpovip-fv

6 BIOLKOVOS irpoo-Ta,TTi xi}xvoXoYiv

TOVTfOTlV

15

THANKSGIVING AND THE INVOCATION)

<THE

TOV

fo-Tdvai KOU KaTt]pjjiiv

23
.

ELEVATION)

XeiTOVpYos

TA

K.T\

irpoo-(})covet

APIA TO?C Afioic

6 Xa6s

Ets aytoy,

is

Kvpios (Is

86av Qeov HaTpos 26

(THE COMMUNION)
6 Xaos Kal irpOTtivei Tas

x 6 ^P as

27

e ^s

VTro8oxT|v r-qs a^yias

(THE DISMISSAL)
Fiverai diroXvo-is

28
.

rpo<j)Tjs

506

<THE

Td

Appendix

irpoo-<j>p6p.va

els

Xoyov

fiVcmrjpCajv xp^tav oi K\T]pLKol

CT0lTU)

T]

mVTW

dXXd

EULOGIA)

Ovoaas

TO,

p.erd

8iavtp.a.<r0a>crav

Kal

dvaXi<nc6|A6va

JJldXXoV Ol K\7]pl.KOL Kal Ol

O"UV

is

ttUTOlS

m<TTOl

TT|V

TWV

CK TOVTWV

Kar^xo^evos

p.T|T

The writers used belong mostly to the fourth (Ath. Macar. Didym. Tim.) and
fifth (Theophil. Synes. Isid. Cyr. Soz.
Socr.) centuries, while two (Or. Dionys.)
are of the third, one (Evagr.) of the sixth, and one of the seventh
(Leont.).
No one writer gives much information. Some reff. are from Probst u. s.
As to the disposition of the church ((KK\tjaia S. Ath. Encyc. 3 and passim :
10 KvpiaKuv hist. Arian. 81, vita S. Anf. 2: 6 vews TOV Qeov Synes. Catastasis p. 302 B)
there are mentioned the fountain in the atrium (TO. ev TOIS
npoTeufvio^aai x*P vl @a
Synes. ep. 121, p. 2583), the seats of the people (at S/^cm/rai KadeSpai ib. 67,
p. 216 c), the sanctuary (TO lepaTeTov S. Ath. de morte Arii 3, de Fuga 24:
o rSiv KXrjpiKwv TOTTOS S. Ath. de Synod. 18), which the
Gvaiaarripiov Synes. u. s.
els ovs ovoe -ndai TOIS
15 laity might not enter (ib.: hist. Arian. 81 TOIOVTOVS TOTTOVS .
XpiffTtavois ee<TTiv etVfA0tV), and its cancelli (KdyKe\\ot EncycL 4
KiytcXioti
Synes. Catast. p. 3O2B) and veil (TO. @r)\a Trjs eKKkijaias S. Ath. hist. Arian. 56:
Kar aw eraa pa HVOTLKOV Synes. ep. 67, p. 212 c
cp. n. 23 below), with the bishop s
throne (Opovos S. Ath. hist. Arian. 56 Synes. Catast.
s.
n. 4 below), the
20 seats of the presbyters (Orig. in Judic. iii. 2 in altaris circulo velut specula
intuentibus
collocati Synes. ib. p. 216 c irpotopia S. Ath. de Synod. 18
quaedam
hist. Arian. 56 avpJjtXXia. subsellia
but these may be the people s seats), and
the altar (?) dyia Tpairffa Encycl. 3. ap. c. Arian. 31
c o
Catast.
5

Synes.

p.

303

Papas 6 dVcu/ttiKTOS a slab supported on pillars ib. B TWV KIOVOJV riav hpSjv at rr)v
25 aavKov O.TTO yrjs dvexovo-i Tpairffav sometimes of wood, S. Ath. hist. Arian. 56)
and the sacred vessels in the custody of the clergy (ap. c. Arian. n, 12). Of
vestments there is mention of albs (aroi\apia \iva ib. 60 x iT( Jvia ^ivd Soz. H. E.
ii. 22), the stoles of the deacons
(dOovrj S. Isid. Pel. epp. i. 136
cp. p. 476. 16
above), and the pallium of the bishop (ujpcxpopiov ib., n. 5 below).
1
2,vvais.
S.
Athan.
de
S.
Al.
in
30
apol.
Fuga 24 (i. 3340)
Joan. xii. i
Cyr.
(iv. 1093 c)
Evagr. H. E. ii. 8. Also 77 0710 ffwoSos S. Cyr. Al. /. c. and 1104 D.
2
S. Isid. Pel. epp. i. 122 (Migne P. G. Ixxviii.
264) eiprjvTjv 6 lepfiis diro TOV
TO 5e Kat TO) -nvvp.ari aov irapd
fyovs TTJS /caOedpas TTJ eKK\rjffia fTTKpOfyyeTat
TOV \aov aTTOKpivofAfvov,
P. 1 18. 12 sqq.
3
S. Macar. Aegypt. de charitate 29
35
(Migne P. G. xxxiv. 932 c) uxrirep ovv /card
Trjvoe TT)V upaTr/v fKK\rjaiav av /XT) irporfpov at dvayvuffds at if/aX^cvoiai Tf Kal rt s
to~TLV d/foXovdia TOV
tcK\T]ffiaaTiKov (3a.0fj.ov irpoxupT)ffi(i/ avTo TO Qtiov fj.vo~Tr)piov
TOV adjfJ.aTus Tf Kal at /iaro? TOV XpiaTov TOV ifpea. f-rriTfXfiv OVK dxuXovOov tiTa nav
Tra? juei/ o KK\T]cnaaTiKos KOLVWV
eiriTeOeir] 77 /j,vaTiKr) of TTJS trpoa<popds vno TOV ifpeoas
40 fi/xapiffTia Kal 77 Koivcavia TOV awnaTos TOV Xpio-Tov JUT) yevrjTai OVTC 6 e/cA7ycrtaaTt/fos
tTeXeffiovpffjOr] 6eo~iJ.os Kal (\\nrr]S kanv 77 Aarpeta TOV fj-vffTr]piov.
*
N. 3 S. Cyr. Al. de ador. in spir. et vent, xii (i. 4440) irpoaKo^L^o^v 5f Kal
:

aivfatv ard irXrjdvv (j.ev kv eKK\rjaiaLS els tvoTrjTa TIvtv^aTOS Kal clis els tv
Kal ^VXT^V fuav avvrjvty/jifi Oi Sid TTJS iriaTfcas
iroiovfj.t6a o Tas 8oo\oyias
efr ovv iv
45 fal Kaff fva Tro\\dKis rip(fj.ovvTfs O!KOV
KK\rjfftais /card TT\rjOvv
trpoffayoiTO -npbs rj^Siv TO Ovfj.a efr ovv ev tTepois irpaTToiTO TOITOLS Kal KaO tva TVX OV
rj Kal /card ovo TTOV Kal Tpfts Kal irXeiovas ZTI, doiaKptTOS 77 irapaffTaais TJV vuvoXoyftv
daOoTQJv Kal els TOVTO avvSfSpanrjKuTQJV ouov yap TOIS TJOTJ KeKaOapp.evois oid TOV djiov
^atTTio fj.aTOs avvavatyepfi TO Ov^a Kal o KaTrjxovuevos eTi ical TOIS Te\(iois avvavaOels
Irt fJ.vo TiKOJTepcuv aTro^otra Kal Ovaias eipyeTai TJJS eirl XpiaTov.
5
TT)V aiveaiv
f/f*(is TJ]V
a>(*.a

T>V

The preceding context makes

it clear that the aivecris,

ooo\oyia orOvpais the dvaia
this the Psalter. Cp.inMal.i. (iii. 8250). For the form of the psalmody
Athan. efeFwg-a 24 1^.3340) Kadeadels tirl TOV Qpovov irpoeTpeirovTuv uev SiaKovov

alveatojs

cp. S.

and

dvayivuffKfiv if/aK^ov TOVS be

\aoi>s

viraKovfiv"OTi els

TOV aluiva TO e\eos avTov.

The Egyptian Litiirgy

5

507

i. 136
(Migne P. G. Ixxviii. 272) rd 5e TOV (irifftconov oupofpopiov l
ov Xivov TT)V TOV irpoftcnov Sopdv arjuaivei onep rrXavtjO^v ^rrjaas 6 Kvpios
tirl TOJV otKdojv ufjiaiv dveXa&ev 6 yap kniffKoiros els TVTTOV wv TOV Xpio~Tov TO tpyov
eKfivov itXripoi Kal SGIKVVO I iraffi did TOV cr^)]/iaTos on fJU/j.r)TT)s kffTi TOV dyaOov Kal
fieyaXov noifj,(vos o TO.S daOtvtias (pepav TOV iroifjLvtov Trpo@(@XT)fJi.VOs Kal Trp6ax fs 5
d/cpi/3o)r TjviKa yap avTos 6 dXTjOivbs iroiar)v irapayivrjTai Sid TTJS TUV evayyeXicav TWV
TrpoffKWTjTuv di>aTTTvfQJS Kal vrraviaTaTai Kal airorlOfTai TO G^Tjaa TTJS 1^.1^7] a etas o
etriffKOTTos avTov SyXav trapeivai TOV Kvpiov TOV TT}S rroinavTiKr/s T/ye/j.6va Kal Ofbv Kal

S. Isid. Pel. epp.

dXX

(peas ov

The pope of Alexandria was exceptional in that he did not rise at

the Gospel: Soz. H. E. vii. 19 tvov 6e KaKtTvo napa AXegavopevai TOVTOIS ava- IO
yiv&io KOfJ.ei coi yap
(vayye \iojv OVK ^^avioTaTai. o (trio KOTros o Trap d\\ois OVK
The reading of the Gospel was the office of the archdeacon
tyvcav OUT dKrjKoa.

Seo-iroTrjv.

T>V

exclusively at Alexandria : ib. TavTrjv 5e TT/V Ifpdv &i/3Xov dvayivwffKfi tvOddf

fjiovos 6 apxtoiaKovos irapd 5e d AAoty oiaKovof kv -noXXais 8t (KKXrjaiais ol ifpets /j,6voi,
fv Se (TnarjfjLois r/^epats (JT KTKOTTOI ws ev Kavo-TavTivoviroXei /card TTJV TT/WTT/I/ r/^pav 15
For well-known allusions to the Gospel see S. Athan.
T^J dvao-Taffipov kopTrjs.
vita S.
6

Antonii

2,

Sozom. H. E.

(i.

796 A

B).

19 irapa oe AXegavSpfvcri povos o TTJS TroAecuy frriffKOTros [^TT*

ov "Apeios
o% TOVTO ov Trporcpov tiaiQus tinyeviaOai rj
CKKXrjaias dtodffKfi]aiv
TOV
irpa@vTepos
ooypaTos oiaXeyopfvos evtcuTtpiffe. S. Athan. de Synodis 16 20
irfpl
ap, c.
(i. 730 B) cl? Kal irapd aov iJ.ffj.adrjKafj.(v /card \ikar\v TTJV (KK\rjaiav KrjpvavTOS
Arian. 17 (i. 138 A) mDs 5e of TOV 6povov TOV karoXia^tvov firiaKo-rriKais oovpoptvoi,
TOV kv avrai Ka6r)/j.tvov t-niaKoiiov dvfXeiv farovaiv; i va Kal 6 Opovos TOV tmaKoirov (^TJ}
Kal of Aaot T^S tvffefiovs SibaffKaXias ffTfprjdaio-iv. For applause see Socr. H. E. vii. 13.
7
S. Cyr. Al. de ador. in spir. et verit. xii. in n. 4 above.
S. Athan. ap. c. Arian. 25
vii.

d(f>

<paffi

28
ib.

Tf rjv
(i. 148 A) TTOIJ olov
46 (165 B) ujs diro TOVTOV

TTpo(f<popdv

(paiveadai

TrpoKeTffOai fvoov OVTOJV TOJV Karr]\ovu.vajv

yfytvfjo dai TI TUJV jj,vffTrjpi(ui did TO
;

/j.ijoa/j.cos

TOVS KaTrjxovfjLfvovs fvoov eTvai. Cp. ib.

S. Cyr. Al. in Joan, xii (iv. 1086 B).
8
S. Cyr. Al. de ador. in spir. et vent, xiii (i. 454 B) rj OVK avTul [8ia.Kovoi~\ irpoaTaTTovai 8iaKKpayoTs ev 6KK\rjffiais TTOTE p.lv v^vo\oyiv OTI irpoarjicfi XaoTs Kal tv 30
ts Trpoaevxds Kal Trjs
Kocrpa} fj.lv tffTavai KaTTjpefteiv 6e iroXXaKis Kal SiaviaTaffiv
dvai^aKTov Qvaias finTeXov^ifvrjs avTol irpoGKO/^i^ovffi TO, TsJav anevtuv Ifp&Ttpa Kal
:

This would no doubt

AcTTTTyi/ 10 d-naffi TOIS dvayKaiois iroiovvTai TTJV k-niTrip-qaiV
justify the insertion of most of the deacon s directions now existing in the
35
Egyptian texts. P. 119. 17.
M
N. n. The prayers for the emperor are frequently alluded to S. Athan. ap.
;

ad

Constant. 16 (i. 304 D) av 8% deotyiXeaTaTf /JaaiXfv TTOV TOVS Xaovs av T/fleAe?

fKTcivai rds x f ipas KCL L evaaOai trtpl aov
de Synodis 10, ep. i concil. Arimin. ad
Constant, (i. 725 A) i va ol kmaKoiroi avv TOIS idiois XaoTs U.ZT dpTjvrjs fls tvxds Tf
Kal XaTpfias axoXrjv dyoiev iKfTfvoi Tts inrip TTJS aijs fiaaiXdas Kal auTrjpias Kal 40
TOV SvvaaOai
ib. 55 respons. concil. Arimin. ad Constant,
elprjvrjs
(i. 769 A) vnep
;

Kal
Kal (TOJTrjpi f)iJ.Sjv Xpiaro) TO)
SfffTTOTrj
vntp TTJS (TTJS fBaaiXeias Tas (6 iuovs euxds" //era TWV Xawv
Evagr. If. E. ii. 8 episcopi aegypt. ad Leonem TO.S re awfjOcis
d-noTrXTjpovv
avvdgeis f-rrtT(XovvTa Kal Atrds dvatrf^novTa TO) -ndvT<av f/fjiuiv acuTTJpt XpioTy virlp TT}S 45
For a form of bidding
cvffffiovs v^wv ftaaiXeias Kal TOV (piXoxpiffrov vpSiv iraXuTiov.
see S. Athan. ap. ad Const. 10 (i. 301 c) U.OVQV yap eXeyov Eva>//60a irtpl TTJS
aojTTjpias TOV fvae^eaTaTov AvyovffTov KuvaraVTloV, Kal irds 6 Xaos evOvs pia (pajvij

rjftds

aiiTov

TO>

TO)

iravTOKpaTOpi

ea>

T>

vla>

[j.ovoyei>(i
:

It appears from
Kal oiffAfvev OVTQJS fvxo^fvos.
K.a>vo"TavTi(f},
S. Cyr. Al. ep. ad Joan. Ant. (v.c. 1050) otoiSdyutOa 8e Kal Xtyfiv Iv TrpoaevxaisKvpie
6 dfos T)fj.jv elprjvrjv 86s T)IMV, irdvTa yap direo&Kas TUMV, that the celebrant s prayers,
here: in
p. 160. 20, already existed in some form. (The Coptic is probably original

e/3oa Xptcrre fioTjdti

50

the greek the clause referred to is now only in the later intercession, p. 126. ai.)
10
Tim. Alex. resp. canon. 9 (Migne P. G. xxxiii. 1302 c) kv TTJ 0ia dvatpopa.
6 SiaKovos KTX.
11
N. 10 Orig. in Rom. x. 33 (iv. 683 c) mos ecclesiis traditus est ut post orationes osculo se invicem suscipiant fratres. Cp. ClQm.ALPafd.iii.il 81. P. 123.
:

55

Appendix

508

12
S. Cyr. Al. in Joan. xii. I (iv. 1093 c) roiyaproi Kal fv ra?y dyints juaAiora
avvooois TJTOI o~vvdfffi Trap avrds TOV uvffTrjpiov ray dpxds TOVTO (sc. Elprjvrj irdaiv)
Kal fjufts dXXrjXois (paufv. Cp. p. 124. 15 sqq.
13
S. Isid. Pel. epp. i. 123 (264 D) 77 Ka6apd GIVOUJV
iKpatrXovpfvii TTJ TWV Odow
TjntTs tm aivoovos TOV
5 Sojpojv SiaKovia rj rov Apipadfcas kartv Icvar/ty XetTOvpyia .
dpTov TTJS irpoOtaecas dyidfrvTfs terX. S. Cyr. Al. in Zach. vi. (iii. 814 A) nap ovStvbs
-fj

ds Koivr/v XafifiavfTai xpeiav TOV dyiov OvffiaaTTjpiov rd ffKfvrj dAA effTiv us

dyia KCU fls 8oav &fov TfTrjprj^ieva Kal Covens Tats xpdais vTrrjpfTftv douOoTa
Trjs dyias TpaTTffys, 8t CLVTUJV re Kal fv avroTs al TWV npo0a~yovT<av Te\ovi*Tat 6vffiai
IO ovx fKaffrov (ptpoi/Tos ibiov TV ffKfvos dirdvTOJV Of fj,ovoi.s roTs If pots KfxprjUf vow id.
in Luc. xxii. 19 (Migne P. G. Ixxii. 908 B) (vxapio-rci n\v TOVTZO-TIV iv axnv-aTi
npoaevxns SiaXiytTOt TOI 0ea) Tlarpl KOLVOJVOV taairtp avrbv Kal avvfv8oKrjT^v dirooXcus

yap

Z<pT}v

ndaa yap x a P iS Ka ^ Q- V Sci;/)7;/xa

fjfJiiv (v\oyias faoirotov
epx^rai irapd Tlarpus St TloS Iv dy ia TIvfv^aTf TVTTOS ot rjv apa r6
15 Spdiuevov fls f)p.ds avrovs rrjs txp(i\ovffT]s irpoaavarflveaOai Xir^y d /ieAAot irporidfoOai
Ka ^ ^P av dOia^fda
IS
trap rj^wv rfjs fivffriKrjs Kal faoiroiov Scapotpopias 17
id. in n. 8
S. Isid. Pel. epp. i. 187 (304 A) TT)I/ vpoQeaiv rfjs Swpotpopias.
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.
14
P. 124. 20 seems to be a remnant of the diptychs at this point.
Otherwise
the references are only general and do not indicate their position. S. Cyr. Al. ep.
(paivcav

r^y

T(\eiov

If/)

8odr]ffofj.vr]s

r)[j.ds

XP

ad

204) rofy Trapd rrjs affs 00(f>t\fias iTrearaXyueVoiy fvrvx^v fyyeypd\cadvvov irpoff^yopiav e.v rais If pats tp.dv6avov SeXroty
OVK Iv rofs
Kara\6yois tv of TOIS TOW fTriaKuiroji ivrfTdx^o-i avrr^v.

Attic, (v.

(pffai

^tv

c.

TT)I/

25 rSiv \ai Kuv

15

N. 8 above.

16

S. Cyr. Al. in

17

N.

Luc.

xxii. 19, as in n.

13 above.

8.

Cp. p. 175. 33.

S. Cyr. Al. in Abac. iii.

S. Athan. de Trin et Sp. s. 16 (i. 977 B)

(iii. 555 A).
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) d 5^ KOI Tr\ijdos iroOov"

fj.fv

fijv

Kfiffav

35

(piXavOpuirajv rvyx avflv OtXojJ.tv p.avddvop.fv on \i\iai \i\idofs irapfLffTrjKal fivpiat pvpidSfs f\ciTovpyovv avrw a irivfs uy ffvyjfvets Kal
KT\ S. Athan.
TOVS [u/jLovufvovs rfjv ds Qfbv avrwv evafPfiav
avTa>

0tAov>

up>i>Tfs

Omnia mihi 6

in illud

(i.

108 A) TWV

)(epovfj>\p

fj

TWV

acpa^lfj.

rrjv

8oo-

ovotv trspov ^ TTJV Od^av KOI

T& fdp rpirov TO. Tiaia
wa
(pvcfiv T?7 TpiffayioTrjTi
S. Didym. de
ravra irpoaQepfiv TTJV 8oo\oyiav "Ayios ayios aytos Xtyovra KT\
40 Trinit. ii. 77 A (Migne P. G. xxxix. 545 B) dvTavaqxvvovvToiv daiyrjTois OTo^aai Kal
dKaTa-rravo-Tci)
S. Isid. Pel. epp. i. 151 (284) rd -no\vop.aaTa faa (p. 131. 25).
19
S. Cyr. Al. ep. oecum. ad Nestor, ii. (v. c. 72 c) KaTayy\\ovTts
uuoXoyovvTts
TT)v dvai(j.aKTOv iv Tafy fKKXrj&iais TtKovutv Xarpdav -npoai^tv Tf OVTQJ Tats fj.vaTiKais
Kal dyta6p.f9a fifToxoi yivo/j.fvoi TTJS re dyias aapKos Kal TOV Tiuiov ai //aroy
P. 133. 22 sqq.
45 TOV -ndvTcav f/n&v aouTTJpos Xpio-Tov.

Xoyiav

Trpoa<f>fpovo~i.v

dTrauoroty

TOIS

\ti\to~iv

5odovTa

d<f>pao~Tov

(f>a>vr)

ev\oyiai<>

20

i.
(ap. S. Hieron. ep. xcviii. 13) non recogitat
salvatoris corpus ostenditur et quern frangimus in sanctificationem nostri et sacrum calicem quae in mensa ecclesiae collocantur et utique
inanima sunt, per invocationem et adventum sancti Spiritus sanctificari. S. Isid.

Theophil. Alex. Lib. paschal,

panem dominicum quo

CQ Pel. epp. i. 313 (364 B) fJ.ij vftpi^e TT)V Ofiav XftTOVpyiav, fir) dTiua^e TTJV
Kapwwv
dAAd /j.ffj.vr) p. ivos wy af/za XpiaTov TTJV TOVTOV drrapx^v TO Qfiov fpyd^fTai
(vXoyiav
us
KTX.
ib.
dadevrjs
Cp.
109 (256 B) 401 (405 D) dpTOS
Uvfvpa OVTWS aura) KtxprjOO
rbv dyiaa/J.ov tvenKTTfvOr).
21
S. Cyr. Al. in Matt.xxvi. 27 ap. Corder. Catena in Matt. ii. 754 aua 8f Kal rjp.lv
55 TVITOV 5i 5oi;y irpwTOV fvxapio~Tfiv Kal OVTOJ KXdv TOV dprov Kal diaoioovac 8ib Kal
Cp. Orig. c. Cels. viii. 33
rjuffs fir tytai Qfov rd npofiprjafva TiQfVTis ofufifOa KTX.
TU>V

(i.

766 D) TOVS

[ACT

fvxapio~Tias Kal (vx^s TTJS enl TOIS 8oOd~o~t rrpoeayonevovs dpTovs

The Egyptian Litiirgy

(ffOiofiev

trcD/xa

irpodtff(o.is
22

S.

aura)

yevouevovs 5ia

xP OJ f

JL

Dionys. Al.

TT)Z/

ei/xty ayiov TI

fcai

509

dyldfav TOVS ufTa vyiovs

^ J/ovs -

ep.

ad S. Xy stunt

ap.

Euseb. H. E.

vii.

9 (vx^pto-rias yap

TO A/z^ Kal rpatrifo -napaaravra Kal ^ftpa? tis

S. Athan. 5
yv TT}S 07/05
npoTfivavra Kal ravrrfv KaTaoegdufVov KT\.
d Constant. 16 (i. 304 D) -nov irpenov r}v Kal oaiov vtraKovaai rov \aov TO
Cp. S. Cyr. Al. fragm. in
(but this is not necessarily the great Amen).
A^rjv
P. 134. 32.
I Cor. xiv. 1 6 (Pusey v. 296).
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 consummante, sanctum velum exaltaturo, in mentem malitiae immemoris venit et statim
divini praecepti recordans asserentis Si offers munus tuum ad altare et ibi
recordatus fueris quia frater tuns habet aliquid adversum. te relinque ibi munus
tuum &c. intimat diacono facienti orationem quam diaconus solitus facere erat 15
KOI

crvvfrn<f)8*fa.(j:tvov
Tpo<f>rjs

ut reinciperet a capite et si impleretur iterum recapitularet usquedum perveniat

et veniente eo et veritate testimonium perhibente prior
eius sanctificatio .
patriarcha genu flexit dicens Indulge mihi frater . . et dicente patriarcha Deus
nobis omnibus indulgeat, surrexerunt et ingressi sunt ambo ecclesiam et tune
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
in Symeon Metaphrastes vita S. Joan. Eleemos.
not exist in its original form
the latin translation is that of
P. G. cxiv. 895] it is entirely recast
.

[Migne

Anastasius Bibliothecarius [fl. 870]. For orationem quam diaconus solitus facere
erat Symeon reads ( 26) TTJV ovvairrty aiTrjaiv
perhaps Anastasius read ffvvrjdrj 25
for owairrriv.} Cp. p. 138. 20 sqq. But perhaps the reference is to the Prayers.
21
S. Cyr. Al. in Matt. xxvi. 27 in n. 21
Theophil. Al. Lib. paschal, i. in n. 20.
25
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 nosier 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
:

in quali terribili hora quid dicis Deo quoniam sicut ego dimitto ita ct 35
tu dimitte mihi.
Cp. n. 23 above. Synes. de Regno p. 9 B lepai TC tv T\TO.LS
P. 136.
ayiais cu^ai ndrtp rjp.wv eKtfowcrai (see Petavius note in loc.}.
LC
lO&avfftv
S. Cyr. Al. in Joan, xii (iv. 1086 c) Toiyaprot Kal TOIS /zerao x 6

voce Vide

"

fv\oyias T^J

/itiaTi/o?? of TCUV deicuv p.vffTripi(av irpoffQojvovffiv

AfioiC, -rrpeircu8f(TTa.Tr]v elvai

SiSaffKOVTes

TU>V

dyicav

TT)V

\eiTovpyol
TOIS

[j.fO(tv

TA

A[~lA

T0?c

rj-^iaa^ivois

40

TTvevfj.aTi.
Cp. in Joan. iv. 7 (iv. 438 A). The formula Efs ayios KT\ is fre
quently quoted by S. Didymus, but is not connected with the Td dyia or the
P. 138.
liturgy: see de Trinit. iii. 13 (175 A), ii. 6 (72 A), 7 (91 B).
27
S. Cyr. Al. in
S. Dionys. Al. in n. 22
Orig. c. Cels. viii. 33 in n. 21
nn. 16, 19, 21, and in Joan. xii. i (iv. 1104 E). 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) ev AXear5ptt a Se /cat iv AiyvirTq) tKaaros Kal raiv
V TO) QIKQ} aVTOV K(il OT
TfXoVVTQJl
KQlVCtiVlOV
(V
(TTl TO TT\flffTOV fX fi
And on Saturday evening in the neighbour
fiovXerat utTaXapPavii Si kavTov.
hood of Alexandria and in the Thebaid they communicated not fasting: Socr. 50
H. E. v. 22 AiyvnTioi ot ye iTOves ovTfs A\eavopojv Kal ol TT)V r]Pa i 5a oiKowTts
kv aafi&aTca ulv iroiovvTai avvdfis, ovx wy fdos oe xP to riavo ?s r ^ v (twmjpioaf ufTa-

fv

\aS>

d>S

"

XanPavovai, /nerd yap TO fvoJxrjO^vai Kal iravToiow (Sfff^aTcav fj.(f>oprjdrjvai irepl effnepav
TUV fivaTT]ptojv ufTaXauPdvovo-iv (an agape seems to be referred to).
vpoff<f)(povTes
28
S. Athan. hist.Arian. 55 (i. 377 E) 7/877 n\v ovv ^aav ol TrXtTaTot TOV \aov yfvofievrjs 55
aTToXvcre as (t\06vTes yvvaiKui 5f u\iyow drro/if ivacrav yiyovtv us irpoaira^av. P. 142.
29
Theoph. Al. Canon 7 (Migne P. G. Ixv. 41 A).
1

510

Appendix

APPENDIX K
THE EGYPTIAN LITURGY OF THE ARABIC
DIDASCALIA
MS.
And

CAP. XXXVIII

Bodl. Huntingt. 31,

f.

121

he shall begin the celebration of the holy

Kuddds

(ENARXIS)
1
Accordingly first he shall say the Prayer of Thanksgiving

And after that, while all the congregation sits, he shall address to them
explanations of the word, to wit of the holy scripture, and instruct them, as is
10
fitting, in their conversation and instruct them in the path of virtue.
<THE

Then he shall

recite

PROTHESIS)

And the presbyter shall bring the bread

Psalmody from
mouth of those

and

the book of Psalms by the

ivho have received the gift

1

5 teachers,

and

all the

from

skilful

congregation shall

them with understanding and

with
they shall follow them

listen to

fear

3
of the eucharist

and go round about

in

honour of

hand

shall

and he

contrition.

the chalice

And the bishop shall bring the incense

the

shall

the altar three times

the holy Trinity

and

he

censer to the presbyter

go round with

congregation

it

to

the

*.

(MASS OF THE CATECHUMENS)

20

(THE LECTIONS)

And

when

they have finished the

the Apostolic word,

and a

section

psalmody the deacon shall recite sections from

the Psalms : then from the word of the

from

Gospel \

(MASS OF THE FAITHFUL)

25

(THE PRAYERS)

And

and those abroad and those in distress, and for

and for the kings and them that are in high places,
and for them that have fallen asleep and them that 6 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
they shall

the weather

pray for

and for

the sick

the fruits

of the congregation
a

7.
5

ab=almudla.

Cp. pp. 152-156.

Cp.pp.i45sq.

Reading

\jj\3

for

7
.

aucharisdia.
7

LjL>

Cp. pp.
Cp. pp. 159-161.

Fragment of a Persian

A naphora

1 1

(ANAPHORA)
And so

the bishop shall consecrate, Hie veil being let doivn

the deacons

and

the

and

the altar,

the deacons shall be

and

the presbyters

And the subdeacons and the

the subdeacons^ being within.

widows who are deaconesses and have

stand at

and

and

spiritual gifts

and

and

reader*

the bishop shall

around him and shall fan with fans

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.

APPENDIX L
FRAGMENT OF AN ANAPHORA OF THE PERSIAN

10

RITE
MS.

Brit.

Mus. Add. 14669

ff.

20

sq.

The fragment

consists of two leaves of syriac "writing of the sixth century,

Dr. Bickell
part undecipherable without the use of chemical reagents.
published as much of it as he could decipher in his Conspectus rei syrorum 15

in

literariae

a second

(Munster 1871, pp. 71-73: cp. p. 63), and subsequently collated

time and made the following reconstruction for the Appendix

it

to

The roman numerals indicate

Liturgies Eastern and Western Oxford 1879.
the columns of the MS., the arabic the lines of each column each dot represents
:

an

illegible syriac letter

traces as are

still

from the sense

words

in italics are conjecturally restored

from such 20

decipherable, those in italics and enclosed in [ ] are conjectured

capitals represent the corresponding syriac letters of words

otherwise undecipherable.
I

Kl

A
DRT

eorum

spirituales

...

25

[tuum] sanctum sanctificentur

[P er]

abudlakonin.

3">

sanctipraedicatio . . . terreni
te ut dum sanctipraedicant te

agnostis.

acmlsat = Kapiaia.

et

per glorificationem tuam

4

acllrus.

kurban.

512

Appendix
PN

10
ii

...

sicut

una concordia

in

stuporis et in clamore
in sanctipraedicatione silentii

13
5

spiritualem glorificemur

illi

12

locis

14

15
1

17
1

10

15

20

25

eorum ad

te

ex
una voce

terreni

....

emittunt et

clamant

in concordia

dicunt

et

19

20

[<7os]

lit

nos

et

gratia tua fecisti sanctos

cum

una

21

sicut illos

22
23

concordia anima pura

et mente illuminata sancte

24

clamemus

25
26

Sanctus sanctus sanctus.

27

nomen tuum domine omnium

28

et creator

et

in

iis

dicamus

Sanctus es tu

et

glorificandus et
et

magnum

deus

29

omnium, rex [regunt]

domine dominorum iudex indicum

30

gubernator qui ab

31

altero [non]
gubernaris, iudicans omnia cui iudex [non

32

rex cui regnum

33

super potestatem eius non

MT

34

domine unice quia non

alia quae sit

dominatio

35

est],

est

II

30

35

Deus

potestati, tu es

resistit

una sola

natura sancta et essentia

adoranda

es,

6
7

nemo scit stupendum est

nomen tuum et tremenda commemoratio

et

at

tu es sicut

quomodo

es

mira narratio de

te

9
10

et terrifica explicatio

11

[bonus] es et non per similitudinem

bonitas tua: non appropinquat

12

40

nemo

essentia cuius

essentiae tuae

tu es

ille

ad gratiam tuam quia

13

[mutatiai]

14

in veritate sine mutatione

15
16

est bonitas tua:

17

qui in veritate

tu es

causa gratiae tuae quia natura tua est

fons miserationis tuae: a te ascendit

tua

Fragment of a Persian Anaphora

18

19
20

et super omnia effunditur fons

non
plenus misericordiae tuae
:

sumpsisti

21

aliis

22

ut tibi

23

tu ut

.A ....

dedisti

nemo est \ditior\ te

mutuum det, nee etiam indiges
mutuum accipias, quia in te et apud

quia

24

coacervatae sunt divitiae omnis vitae

25
26

tu beneficia

27
28

ut \accipiant\ gratiam tuam

creaturas tuas ut accipiant

29

30
31

39
33

513

te

tantum tribuere nosti

et suades creaturis tuis

10

vocas

dona

tua.

DN ....

Hie est enim

.... AMT ....

T
tu
gratia tua ....
... 0ft. ... tu
alteri
.

...

quia non

est

qui

15

....

sujficiat

earum

34

Ill
i

secreto dispergis

creatio tua

... ex

omnipotens brachium tuum

vocavit

quam

nihilo nutus

tu es

Deus

cum

voluntatis tuae.

esses solus et alius

tecum

praeter Filium qui ex essentia tua

et Spiritum qui ex natura tua, creasti

in essentia

non adesset

10

creaturas vivas et potestates

11

spiritus et fundasti

12

et inferiora et exornasti

13

superiorum

14

mundos

15
16

autem gratiam tuam

abundantius super genus

17
18

debile humanitatis nostrae

et

qui,

mundum
30

mandatum tuum

secreto

25

effudisti

terra

enim imaginem tuam

de
fecisti

35

nos

19

et

de pulvere similitudinem tuam nobis

20

et

potestatem

21

.
posuisti .
super imaginem tuam
per gratiam tuam ut omnia obedirent

22
23

24
25
26

...

tribuisti

divinitatis tuae

imagini tuae et praestarent servitutem

similitudini tuae
et ecce impositum est super
:

omnia quia

tu sic voluisti

iugum

regni hominis mortalis et obediunt

Ll

40

Appendix

514

omnes domination!

crcaturae

27
28

eius

per giatiam enim tuam adoratam ab

omnibus constitutus

29

dominus

est ut

sit

K
te in medio
.... NV
A gloriosum
.... A ilium
T e pulvere potestatem tribuisti Q

30

31

32

ut serviat

33

34

35

HD

mundus

IV
1

15

20

NT.

genus

et glorificemus

et Filium [et

in saecula

amen

te

9
10

3-5

35

adoramus

amen,

et

adorande

[nos]

et glorificamus

[nos]

sanctum praedicamus [nos]

sancte natura tua et magnificamus [te]

te glorificande et

te

quamquam non

12

o tu qui omnibus

13

superabundans, qui omnia nutris

super omnem creationem enim

sufficimus \landi tuae]

sufficis

15
16

extensa est et gratia

17

et

effusa est gratia

quae

omni tempore ab omni

18

fons

19

auxilia et repositorium

20

divitiarum spiritualium.

21

omnia:

22

essemus

23

nomen secundum nomen tuum

24

et honorasti

omnium
tibi

fecisti et vocasti

nos

et purificasti

nos

libertatis nostrae edulcasti

30

et

et

per te

et

amaritudinem

per fructum
qui missus est ad nos
genimen arboris tuae

31

32

essentiae tuae

33

misisti in

34

...

nos

turpitude voluntatis nostrae

.... TT

...

et magnificasti

e radice

nos

nos et exaltasti nos

et sanctificasti

27
28

tui

nostrum

et elevasti

sunt

nos cum omnibus ut

et

25
26

29
40

\Paireni\

Sptritum Sanctum}

1 1

14
2^

gratiam

enim

fructum vivificum

regionem nostram ut det nobis

quod voluit voluntas tua ut daret

Fragment of a Persian Anaphora

515

3
4

TH
A

6
7

se ipsum, asumpsit nos

ex virgine homo ....
Deus de Deo venil

9
10

11

et curavit

et [factus esf\

1O
.

nos omnibus modis

12

dilectio eius

se obtulit passioni

13

ut sua passione nos liberaret

sua curatione vitam

14
15

16

per ascensionem suara glonosam

in altitudinem nos eveheret

19

gloriosam. et quia paratus

erat ut ascenderet de regione nostra

21

22

et elevaretur in

23

unde descenderat reliquit

in manibus nostris pignus corporis

24

regionem spiritualium
sui

25
26

sancti ut de propinquo esset

27
28

se nobis immisceret per virtutem suam.

31

20

...

20

nobiscum per corpus suum

enim tempus
in

et

25

omni tempore

crucifixionis ipsius et

ante

horam

qua glorificandus erat

2O

accepit panem et vinum quae

fecerat voluntas ipsius, sanctificavit ea per

33

Spiritus et hoc mysterium

reliquit nobis et bonam similitudinem

34

commisit nobis ut

32

quemadmodum

ipse

verbum

fecit

\_nos

quoqiie 35

faciamus"]

35

iugiter et

salvemur per mysiena

[ejus].

VI
i

:::::::::::::::::

4
5

nobis daret et per resurrectionem

cum ipso a morte

17
18

29
30

<

Appendix

516

9
10
11

12
13

pro

15
16

quae est

17

pro omnibus [episcopis]

et universe sacerdotio

19

et

\ecclesia

....

tua sancta]

14

pax

tuo in omni

20
21

23

imprimis [pro virgine]

sancta quae
macula

24

pro apostolis

25
26

rectis et iustis, pro regibus

22

27
28

29

NT

[sine]

et martyribus et confessoribus

A ....

fidelibus qui triumphare fecerunt in ditione sita

veritatem regni tui ut per . . .
tuum custodiantur fines

31

corona
gubernationis eorum, et pro
anni ut bemdicatur

32

abundanter

33

omnes

30

34
35

VII

9
40

I0
ii

12

.................

13

................

14

.......

15

\hunc corpus

[ut faciaf]

panem

Filii tui} et

vinum

Fragment of a Persian Anaphora

16

[hoc

sanguinem] sanctum unigeniti

17
18

_,

517

tui

fide

19

bibamus et sumamus

20
22

...

et

25
26
27
28

ad vitam

A.

... ex

qui bibit et ad expiationem

23

24

sanctum

21

culparum

et

peccatorum

sancti qui

AT".

10

....

tuo et digni habiti sunt cotnmunione

ecdesiae tuae .
Z)AV.
.

quod de

29

te est

iudicium

30

15

31

32
33
34
20

35
VIII
1

2
3

4
5

6
7

8
9
10

et

per sacrificium
JJ/NA mysteriorum

....

11

12

puri et sancti

13

et

14

sanctificemus secreto

15

16

sumamus

18

Filii tui sancti

19

unum simus

20

adoremus
et glorificemus naturam divinam potentem
in omnibus Patrem et Filium et Spiritum
sanctum in saecula. amen.

21

22

23

35

40

in bonis

et

sanctani

Appendix

5i8
24

ORATIO POSTQUAM SUMPSERUNT

25
26

SACRIFICIUM

27
28

participatione mysterii sancti

qui nos gratia tua dignatus es

et

30

et sanguinis unigeniti tui

sumptione corporis

H
NS

29

sint

sancti et

iis

ut puri

31

32

N cum

33

adoremus

fiducia

34

et glorificemus

pro

35

[gratia fins] ineffabili.

APPENDIX M
THE LITURGY OF ASIA FROM THE CANONS
OF LAODICEA

15

H IYNAEII

(MASS OF THE CATECHUMENS)

(THE ENTRANCE)

H
20

oi irparJ3vTepoi
ol SioLKovoi

ov 8ei

eiaoSos TOV tmo-Koirov

ftTa TOV emaKoirov

ou KaOefovTcu
virirjpeTas

el

\ir\

cio-lcun.

Kal KaOtfovTai

KcXevo-ecos

p,Ta

TW

TOV

K&V ^pa.\v rds Ovpas

(THE LECTIONS AND THE SERMON)

Oi dva-yvwo-Tat
25

Ol 4/a\Tat

cm

TOV

a^.|3cova

TO.S

AvaYvwaeis.

dvapaivovcrt Kal diro

TOV ^PaAftov

5
.

To EuaYYXiov 6
H

7
Op,iXia TOV tmaKoirov .

(THE DISMISSALS)
30

Evx^ TWV Karrjxovjxtvwv

oi KaT

VXT\

TWV

cv

p.ravoia

OVTOI irpoo-epxovTai viro

Kal

8i4>0epas

ij/aAXouoi

The Liturgy of Asia

519

(MASS OF THE FAITHFUL)

<THE

PRAYERS OF THE FAITHFUL)

r-f\v

irpooxj>a>vet

KISS OF

TOT

Ol

Xa lKOl

PEACE)

SiSorai

ElpT\vi]

TO irpo-|3vTpovs Sovvat

P.CTO.

Beurepav tv

TT|V rpiTTjv

Trpoa<f>covi

(THE
Kal

VXTJV.

lepevs TT|V irpwrrjv

O 8io,KOvos
O SiaKOvos

T<B

ciruncomp TTJV

lpT|VY)V 8l86aCTL

TTJV

elpT|VT]v

10
.

IO

(THE OFFERTORY AND THE ANAPHORA)

H

otYia

npoo-<J>opd

ol

UpariKol euriao-i

is

rcXetrai

u
.

H Koivama

TO Ovo-iao-TT|piov Kal Koivwvovon, ol Xoiirol KOIVWVOVCTIV

ia
.

fa>

(THE EULOGIA)

15

There seems to be no evidence for the rite of the diocese of Asia except that
On the
of the canons of Laodicea (Bruns Canones Berlin 1839, i. 73-80).
date of the Council, about 363, see Westcott Canon of the New Testament,
Freib. i. B. 1855, i. p. 721 (eng. 2 o
p. 427 sq., ed. 4: Hefele Conciliengeschichte
As to the structure of the church (6 ofo? TOV tov 6, 28,
transl. ii. p. 295 sqq.).
is mention of the sanctuary (fif)fj.a 56,
KK\rjaia 28, 59, Kvpiaicov 28), there
of the bishop and presbyters (56), the
0v<naffTr)ptoj>
19, 44) with the seats
vessels (djiroTiKa 0Ktvr] *&.), and the
the
sacred
with
sacristy (8ianoviK6v 21)
and of course the lections, are recited 25
pulpit (a/xjScuv) from which the psalms,
Of the ministry (77 fKKXrjaLaoriK^ rais
consisting of the sacred
(15).
orders (lepariKoi 19, i.e. bishop, presbyter and deacon) and the minor orders
and door
20, i.e. subdeacons [yirrjpcTai], readers, singers, exorcists
24"

(K\rjptKoi

keepers) the minor orders are forbidden to wear stoles (apapia 22, 23 only
subdeacons, readers and singers are mentioned, but there would be no question 30
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
the function of the doorkeepers is
leave them during the liturgy (22, 43)
undefined, but probably they kept the women s doors and the subdeacons the 35
in this respect p. 13. 19
subdeacons
and
men s (cp. the relation of deacons
above\ The liturgy may not be celebrated in Lent except on Saturdays and
Sundays (49), nor at any time in houses 1,58).
1
2tWy. Can. 17,35. Upofftyopd is used for mass in 58: Xftrovpfla is
used in a general sense as applied to nones and vespers in 18.
40
:

C. 56 OTl OV

ed0ai
rj

(v TO)

d.irooTjfj.01
3

TOV fTTlffKOTTOV tlathai Kal KCiOfkmaKoirov ciatevai Tr\rjv d pr) dvcafia\otr]

Set TTpffffivTfpOVS TTpO TTyS elffilSoV

firman a\\ci

fJ.fra

TOV

tmaKoiros.

C. 20 OTI ov 5ei OICLKOVOV f^irpoaOev trpfffpvTfpov KaOefcaOcu d\\d fiera

Appendix

520

TOV irpea@vTfpov KaOt^taQaC opo ius 5e fX LVTl f ^ v Ka * TOVS OIO.KOVOVS

viro

ji

teal
*

-ndvTOJv

C. 43
C. 17

c fj.eo~ov

Ko.0

TWV

tcXrjpiKwv.

cp.

2-2.

TOV

irfpl

(KaffTov

pr)

Cp.

8(iv einavvdTTTfiv kv rafs o~vva(ffi

15
yiveadai dvdyvcaffiv
TOV a/x/Scuvci dvafiaivovTcw
:

ifja.Ku.ov

KCLVOVIKUJV if/aXruv Tuiv

fTTi

TWV

vir-qptTuv

p. 28. 8.

Trept
real

TOVS ^aA/tou?

TOV
UTTO

^v)

aAAa

Sid

TrXtov rcDf

Scfi

Sifydtpas

if>aXX6vTaiv

Can. 17 probably refers immediately to

tTepovs Tivds if/d\\eiv (v rr) eKKX-qaiq.
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
IO of the people (vTroif/dXX(iv\ but forbids anything beyond this cp. Hefele in loc.
OTI ov Sti
C. 59 forbids privately composed psalms and uncanonical lections
ISiojTiKovs i/ aA/tovy Xtytffdai ev TT) eKKXrjaiq ou5t dKav6viara /3t/3Ata dAAd /j,6va TO,
:

Kavovitcd Trjs

/taivrjs

ical

TraXaids Sia9r]Krjs,

and probably implies a prophecy as

well as an apostle.
6
The only explicit allusion to the Gospel
15
tvayjf\ia
is

fj.frd

unexplained
I

trtpcvv ypcupwv dvayivwaKeaBai.

cp. Hefele in he.

is

in

c.

16

TOV Iv oafiPdrw
of this canon

irepl

The exact reference

C. 19.
C. 19

irfpl TOV SeTv ifiiq -npSnov yuerct Tcis 6fJ.i\ias TWV (mffK6irajv /cat TWV KO.TTJ2O x ov tj t v(av evxty firtT\(?adai /cat /xcra TO ((\0(Tv TOVS Ka.Trjxov[j.(vovs TWV fv ptTavoiq
T^V (vxty yiveaOat /cat TOVTQJV irpoae\06vTOJV virb Xtipa, ai virox&pr]o~a.vTa}v KT\.
HpocreXOfTv viro x ( ip a ~to be blessed
cp. Silv. 57 ad manum accedere (p. 470. 14
above".
In c. 5 it is forbidden to hold ordinations ITTI irapovaiq aKpnoj^fvcav, i.e. the
6
are forbidden to enter the church at all.
In
heretics
c.
second order of penitents.
Sid
S
C. 19 OVTCUS TMV TTIOTUV TCtS
25
Tpfh piaV H\V TTfV
"fivtOOtU
The phrases
(Tiwnfjs, rty 5e SfVTepav /cat Tpirrjv Sid irpoo-(pouvT]0-fcas irXrjpova6ai.
in silence and
Sid fficaTrrjs and Sid Trpoo-<pw!]o-(as have been taken to mean
aloud, as though equivalent to HVO-TIKUS and (KQwvojs of later rubrics (Palmer
But -rrpofffpcuvfiv and npofffpuvTjats are
Origines i. 107, ed 4, London 1845).
30 technical words and are used of the deacon, especially as bidding prayers,
of
i.e. as reciting the suffrages
litany-forms see p. 5. 10, 7. 3, cp. 482. 6. Hence
a prayer Sid irpofftyoovrjo-fcus must be a prayer bidden by the deacon and responded
to by the people, and by consequence a prayer 5td CTJCWTTTJ? must be one said by
the celebrant without biddings or responses: cp. Did. Christian antiq. p. 1738.
35 The Laodicene order is, therefore, a prayer by the celebrant followed by two
deacon s ektenes and it may coincide with the Egyptian where we have the
prayer after the Gospel p. 157, the ektene pp. 158 sq. (the Prayer of the Veil
cf. pp. 119-121.
is probably a comparatively late addition) and the Three p. 160
But possibly the second 5m irpoafyajv-qaews may be the diptychs.
lu
however
been broken
the
where
the
order
has
C.
40
Egyptian,
Cp. again
19.
by the interpolation of the Great Entrance in the greek, p. 122, and of the
Creed in the Coptic, p. 162.
II
C. 19 /cat OVTOJ (sc. after the peace) TT)I/ dyiav irpoff(popdv tniTeXfTaOai.
ia
C. 19 /cat fjiovois eov etVat rofs ttpart/cots etcrufai ets TO OvGiacfrripiov /cat
45 Koivcavdlv. Cp. 44 on oil 5ef yvvaiKas ev TO) 6vcriao~TT]pi<u tlfftpx^odai. C. 7 Koivcavtiv
9

UX"

1Tp<JL>TT]V

TW

Hefele Conciliengeschichte i. p. 740 (eng. trans, ii. p. 314)

p.vo~Tr)pia>
d-yiu.
interprets c. 25 on ov 8ef {/Tr^pe ras aprov SiSovai ov5% TTOTTJPIOV ivXoytiv as pro
hibiting subdeacons to communicate the people but the reference is questionable
and -jroTTjpiov (vXoffiv 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. Cone. Gangr. c. n), and the prohibition is directed
against any below a deacon saying the grace at the agape cp. Can. Htppol. 35
(ed. Achelis in Gebhart and Harnack Texte u. Unters. vi. 4, p no) diaconus in
TO>

55 agape absente presbytero vicem gerat presbyteri quantum pertinet ad orationem

laico autem non convenit ut signet
et fractionem panis quern invitatis distribuat
panem sed tantummodo frangat nihil praeterea faciat.
:

The Liturgy from

13

C. 32

OT

8ff alperiKiav

oil

the Pontic Writers

tv\oy tas

XafJiftaveiv

alriffs flaw

521

d\oyiat

ev\oyiai in the sense of the unconsecrated

surplus of the oblates distributed to the faithful (cp. p. 506), but loaves
cp. c. 14
occasionally interchanged between churches in sign of communion

rj

But probably these are not

fv\oyiat.

irepl

TOV

fjirj

TO.

dyta (the Eucharist itself)

ertpas

XafJ-fiavftv

-napoiKias
r)

Stairtfj-ireaOat

tis

c.

\6yov ev^oyiSiv /card rty topr^v rov 5

38 cm ov Sfi irapa rSiv lovdaicav

Koivuvfiv rais dffffieiais avrSiv.

APPENDIX N
THE LITURGY FROM THE WRITERS OF THE
PONTIC EXARCHATE
H IYNAEIZ

10

(MASS OF THE CATECHUMENS)

(THE LECTIONS AND THE SERMON)

npO^TITTJS.

*O

AirooroAos.

O
To

6p

Eiprjvr]

6 Xaos

Kai
TJ

T<u

TrvfvfJiaTi

AiSacrKaXia

<rov

3
.

(THE DISMISSALS)
Ol

a.Kpoa>p.voi

e^c

Ol

Ot

Ol {nromiTTOVTS

tvep-yovjievoi ev^dp.evoi

tu^djxcvot

(MASS OF THE FAITHFUL)

(THE PRAYERS)
C

TCOJ/

arpnTeais

Trappr)cna.viJLfi>u>v

rcoi/

TOVS

SICLKOVOS

ia

TO ovop,a Kvpiov

nvev^ariKovs Kapnovs

der)8a)fj.(v

fTnbfiKW^vwv fV Ty dyia

fKK\rj(riq

35

Appendix

522
*Ei>

ucveiv Tas \enrouevas

flprjvT)

Tjuepas ev(i)ueda

r]p.S)v

KISS OF

<THE

PEACE)

(THE OFFERTORY)
*O Xaos

pei TO.

TTpoa4>t

Swpa

ol

(ANAPHORA)
(THE THANKSGIVING)

.........

10

Ta e^aTTTfpvya

(T(pa(plp.

p.Ta TWV TtXei&v xpuTTiavav vfMvovvra Xe yet

6 tmviiaos vp.vos

SieoTTotr&oo ai

15 eVaXXayat,

ra

eVc

a)ti)v

vSa>p

Ayio? ayios aytos Kvpios

di/aroXai

f)\iov

Kal

(reXij^y

era/Sato^]

Trepiodoi,

drro vefpmv KOI arro yrjs trtpov, avrrj

cv roiy vSaai Siatroo/^fi/a,

yrjs (pvop-eva, TO.

dtacpopai) TrdvTa TO. TTpos VTrr^pffriav TT}?

ril

a>rjs

17

Kai

TTJV

jj.ev

rols dp,rj^dvoi.s TOy TTApAAeicoy

KaraTretroi

25

aia

Ta

ap^ovra

6i?

aXXa

iV T(f

t? ri^v

eira KaTCKrofpicrdevra

ap-apriav Kal 8ia

/cat

(J>YAAKHN

/uei

^"aja

fKclvo

7e

v vv

Ttjs

VTTO

Toy

TO>V

eVi

6<})ecoc

Kat

aftapriag els rov Bavarov KOI ra roiirot;

NOMON e^coKeN

Trpoora

fVijueXeiai

KaTaKoa~iJ.f](ras Kal

fvrpv(pqv Trapao ^o/nei/o? KCU

KdX\<riv

/carao-TJj(ra9,

ou TrepteiSff aXXa ra

eneCTHCGN

X<*P

%OVTI TraireXeof d^rj^avov, flnflv 8e Tt Trpos diav TrXe oi/

(car* eiKONA Qfov KOI 6p.oia)(Tiv 7roitj(ras TON AN6pconON 6 6e6f

\6yov

cnrdvTmv

yrj aup-Tracra,

rerayp-fva

f]p.)i>

20 ddvvarwTfpov on
*cai r^f cavrov yvdxrfas df-iauras KOL Xoyw irapa iravra ra

yrjs

acpaiv,
77

tv aept yevt), nt p-vpini TWV

ov&e (3ov\op.(vots TrapeXdelv dvvarov KOI (TKOTrrjaai

vytrj

Kpnffets

$aXn<r<ra,

elc

BoH0iAN,

TTpoc])HTAC AnecreiAeN et? e Xfy

Kal 8i8a(TKa\iav apcrJjs , raj 6pfJMg TTJS Kantag ral? aTreiXat? tvcKO^f,
1

TWV dyadwv

TTpodvuinv cirayycXiaiS dieyeipev, TO nepas eKarepov noXXaKis tv dia(fcopois

TrpotrcoTroiy els vovflecriav TWV a\\<ov 7rpoXa/3coi> f<pavcptO(Tf Kal eVt rovroiy Kal

rr]V

aXX az
.
30 rot? roiourotf drraaiv eirt/nefovras r^ drreideia oyK AnecrpA(j)H
drjuev K roil davdrov Kal cfaoTroirjQrjpcv 7rd\iv VTT auroD TOU Kvpiov f)U(ov I
.

Xpio-roO fV

Kai 6 Tporros TTJS fVfpyeo iag pelov fX

QfOV VTTap^COV OyX ApHAfMON HfHCATO TO e?NAI iCA
AoyAoY AABcoN fcai ra? dtrOeveias f)p.oi)v
MOp4>HN

^c f/3acrracre
TTJS

<

/cal

Kardpas

i/nep
fjp.ds

T]p,S)V

eTpavnaricrdr] iva

et-rjyopaGe yevouevos

ra>

T0 ^ a ^fta

0e(2) AAA*

ev p-op(prj yap
eAYTON eK6NO)Ct

di/eXaj3e

Kai

avroC

T)p.fis

^icoXa)7Ti

imep rjuwv Karapa Kai

TOI/

ray

v6o~ovs

lada>p.ev

Kal

drt/Ltoraroi

77^109 eis Trjv (!i>8oov farjv enavaydyrj Kal OVK rjpKf(rdT] /JLOVOV
veKpovs ovras famroirjcrai aXXa Kai deoTrjros d^icofMa f \apio-aro Kal dvaTraixreis
f)Toiua(TfV almviovg ndcrav tvvoiav dv9pa)7rii>T)v rw p.eyed(i TJJS fvcppo&vvrjs vjrep-

v7reo~Tr) 6a.va.Tov tVa

40

ftaivovcras

ri

ovv di/raTroSw/iej/ rw Kvpi a)

Trepi

TTUVTUV

lav dvraTTtdtoKfv yp-lv

12
;

The Liturgy from

Aa/3o>j>

the Pontic Writers

523

ovv 6 irj&ovs aprov KOI cvxapi<TTr](Tas eVXao-f Kai e 8/Sou roiy padrjrais^^^
TOVTO eari TO (raifta /uou TO VTrep uyuaii KXap.evov TOVTO

Kai ewre Ao/3fre (payers

fls TfjV fftrjv dvdp.vr)(nv. KOI Xa/3a)V TO TTOTypiov KOI ev\apio-TrjO-as Hdaxev
OVTOV ndvTfs TOVTO yap p,ov fern TO al/na TO TTJS Kaivrjs
auTO?y \eyo)v Tliere f
IS 5
diadf)KT)S TO TTfpl 7TO\\S)V
K)(Vv6fJLVOV CIS a(pO~lV d/LtapTlOJV* TOUTO 7TOltT

iroiiT

13

Trjv fp.r)v dvdp.vrjo iv

(THE INVOCATION)
Ta TOU
THN

TA()>HN

rd

TTJS

TON CTAypON KOI TOVS fj\ovs

14
Kai THN ANACTACIN Kai THN ANOAON

drradovs TTA9H Kat

KOI TO

difjLa

Kai

mK\T|o-a)S ^Tjnara tm T^ avaSetjjci rov aprov Tqs etixapiarias

Kai TOV irorrjpiov TTJS u\o-yas 15

10

(THE BLESSING)

16
Upeus TOV Xaov KaTCvXcyei

<THE

H6<rr)s

cVn

Kai TroTOTT^f

HAppHC lAC

LORD

PRAYER)
TOVTO TO p.fTpov

TTJ? crTrouS^s coaTe TTOTC rrpbs

V\^CO^eiO*7JS f)UOOVTTJS

O~VVfldr)<Ta>S

<THE

TOAMHCAI

etTTflv T(p

0(pOTl TTATtp

TIJS

17
}

FRACTION)

Upevs p.epti TOV apTOV

18
.

(THE COMMUNION)

tcpcvs

iri8i8o)O

TTJV p.epiSa Kai

2O

viroSexojitvos Kai oDrco

KaT\ei avTTjv 6
Ti T-Q I8ia

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 Ancyra3i4, 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
it has therefore
not earlier than of the sixth century, and of unknown origin
not been used. Some of the reff. are derived from Probst see n. 8 below.
As to the arrangement of the church (77 tKK\r]aia TOV 0eoG Gangra 21 6 of/coy
TOV @(ov ib. 5, 21
olrcos fvKT-fjpios S. Bas. Ep. ccxvii. 56
cp. S. Greg. Thaum. 30
,

TO Kvpiaicov
6 vaos ib.
OIKOS TTJS irpoaevxijs S. Bas. u. s. 75
Ep. canon,
Awcyra 15, Neocaes. 5, 13 TO Itpov S. Greg. Naz. Or. xliii. 52) and the congre
gation, outside the doors stood the first order of the penitents (irpoaK\aiovTfs}
asking for the prayers of the faithful as they entered (S. Greg. Thaum. u. s.
S. Bas. Ep. ccxvii. 56, 75) and probably also the lepers whom S. Greg. Naz. 35
within the
Or. xiv. 12 mentions as frequenting the assemblies of the church
narthex (vape-n,^ stood the second order of penitents (dvpowfifvoi S. Greg. Thaum.
u. 5.) and the catechumens (ib. tv rrj TUJV KaTrjxovfjLtvajv Tafi OTrjKr) Neocaes. 5)
within the doors of the nave stood the third order (77 vno-mwai s S. Greg. Thaum.
u. s.), and above them the fourth order (avveaT&Tfs, avviaTajjuvoi] and the faithful 40
the sanctuary (jS^ta S.
(ib.: S. Greg. Naz. Insotnn. de Anastas. eccl. 13 sq.)
Greg. Naz. Or. xliii. 52 TO -rrpfapvTfptov Ancyr. 18) was enclosed with cancelli
S. Greg. Naz. Insomn. 14, de vita sua 39) and a veil
:

Appendix

524

Or. xliii. 53 Theodoret H. E. iv. ig\ within which was the throne (0p6vos)
of the bishop (S. Bas. Ep. clxxxiii
S. Greg. Naz. Insomn. 7, de vita sua 29)
and the seats (tcaOldpa} of the presbyters on each side of it (id. Insomn. 9 :
Ancyr, i cp. 18 tls TO irpeafivrtpiov KadtfcaOai}, and the altar (?) Btia rpamfa
Ovaiaarfipiov S. Greg. Nyss. in bapt. Christi, Migne
5 S. Greg. Naz. Or. xliii. 52
The number of deacons is fixed at seven
P. G. xlvi. 582 c of stone ib.}.
are alluded to in S. Greg. Naz. Insomn.
their
white
vestments
(Neocaes. 15
For general descriptions see S. Greg. Naz. Or. xliii. 52
ffTixdpia id. Testatn.}.
(n. 10 below), Insomn. de Anastas. 7-16; S. Ephrem Syr. Opp. 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) -rro\\cL
-nap avTOis Te\ovutvcav (\Xturus %x (iv
SoKti 8id TO T??y KaTOLo~rdo-OJs dpxai^Tpotrov.
For the behaviour of a Caesarean
congregation see id. in Ps. xxviii. 7 (i. 123 AB).
1
Also avvoSos Gangr.
2ui/ajs Gangr. 5, 20
S. Bas. Ep. cccxliii. 2 (iii. 374 A).
S. Bas. Ep. cxxxviii. 2 (iii. 2300)
av\\oyos id. Ep. cccxliii. 2 (iii. 374 A).
15 21
2
S. Bas. in Ps. xxviii. 7 (i. 1233) faXubv ex 6 5 irpoQrjTfiav (X fis fvayytXiKa,
Trapayyt\fj.aTa, Ta TWV dnoaToXcav K-qpvyuaTa: in s. Baptism. I (ii. 1143) av 5^ aid
TTpofpTjTwv SiSacFKouevos A.ovo~aaOf na.0a.pol yivto-Of (Is. i. 16), Sid if/a\/j.jv vovOcTovutvos
id.

TU>V

>

TIpoffe\OfTf Trpos avrov Kal (fxariaOrjTf (Ps. xxxiii. 6), 81 diroar6\ojv vayyf\i6[J.cvos
2O MfTavorjaare Kal PaimaQfiTca KT\ (Acts ii. 38), vir avrov TOV Kvpiov irpoa\afJL@av6nfvos \fjovTos Afvre irp6s u.e KT\ (Matt. xi. 28)* ravra yap iravra a-fj/jLfpov
S. Greg. Thaum. Ep. canonic.
ffweSpapf trpos rr^v dvayvcaffiv oKVfTy KT\. At
That all stood at
ii (Migne P. G. x. 1048 A): S. Bas. Ep. ccxvii. 75 (iii. 3280).
the Gospel is shown by Philostorg. H. E. iii. 5.
3
T& y\vKv Kal irpayjAa KOI ovou.a
S. Greg. Naz. Or. xxii. i (i. 414 A) flprjvT]
25
o vvv ZSaJtea TO) Xao)
ai avTt\a@ov.
H 5i8affKa\ia S. Greg. Thaum. Ep. canonic.
SiSaoKaXuv irpofSpiat ib. cccxliii. 2 (iii.
1 1
S. Bas. Ep. ccxvii. 75 (iii. 328 D)
jpa<f>ai

<f>i\i)

374 A).
4

S. Greg. Thaum. Ep. canon, ii r) aKp6aa^ evboOi TTJS TTV\T]S Iv

vapOijKi tvOa
30 eaTavai XP*I T ^ v rj^apTrfKora. ecus rwv KaTr)xovjJ.fVQJV Kal evTevfffv fepxfff6a.r CLKOVCUV
TWV ypafyGjv Kal rfjs dtSaffKaXias tK@a\\(ffOca Kal /XT) d.iovo~0w Trpofffvxfjs
yap
utr
ai
.
.
S. Bas. Ep. ccxiii. 56 (iii. 326 B) tis rovs aKpocafjifvovs 5^\0-fjatrai
ra>

(J>r]ffl

328 D). The second order of the penitents

were thus dismissed summarily without prayer. Cp. p. 3. 13.
5
S.
de
35
Greg. Nyss.
Bapt. (Migne P. G. xlvi. 421 c) tpvOpiui vwfp aov on yrjpdaas
Xonrdv fterd rav Karyxovufvcav tK@a\\rt us iraiSdptov avow Kal OVK (Xff*vOov
H\\OVTOS uvarripiov XaXeTcrOai. The catechumens stood next above the hearers,
and were therefore next dismissed, S. Greg. Thaum. M.S. where the prayer
of the catechumens is also implied.
6
The
40
Ancyr. 17 requires certain lepers eis rovs x Ata CAt6 I/ol s ^v^aOai.
energumens do not seem to be otherwise alluded to their dismissal at this
of
is
assumed
on
the
Const,
analogy
Ap.
pp. 5 sqq.
point
7
tacuBev TTJS iTv\r}s TOV vaov
S. Greg. Thaum. Ep. canon, ii 17 Si viruirTcaffis
S. Bas. Ep. ccxvii. 56 (iii. 326 B)
IffTauevos peToL TWV Karrj\ovu.tvojv tgepxerai
45 fj.trd TWV ev vrroirruo-ft TrpoafvxofJ.fvos (e\vo~Tai. The ucTa T&V KaTTjxovfJ.fvoJV
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
avTwv

6(\v<TfTai

cp.

ib.

75

(iii.

"iva

several classes.
8
Ancyr. 2 defines the characteristic XfiTovpylat of the deacon as apTov TJ Trorrjpiov
50 dva<pfpfiv and Kr^puaanv 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. civ. (iii. 244 c) fj.ffjij/rjo-ai yap iravTous TWV icr/pvyp-dTcav TWV KK\rjo~taaTiKiov iriaTos
wv TTJ TOV &tov x a P Tt oTi Kal vTilp Tuv v dnoorj fjuais d5c\(pa!V 5e6fttda Kal inrtp rSav
fv aTpaTeiats k^tTa^ofifvojv Kal vtrtp irapprjaia^op-ivoiv 8id TO ovopa Kvplov Kal vntp
55 TUV TOVS TTV(v/j.aTiKovs Kapwovs (mSeiKVV(J.ev<uv V TT) dyia (KK\r]O ia rdy tvx&s iroiovfAtda
ib. xcvii
wore Sid ravra -irdvTO, tv elprjvr) ptvftv Tas \fiirofjicvas fjuMV
(iii. 191 c)
l

rjpepas evxopeOa, tv

fiprji

Tj

5t

yveadai rty Koi^aiv fiuwv

aiTovjJiev.

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 Munster i. W. 1893, p. 150), but Kr/pvyuaTa suggests the
prayer of the faithful. Perhaps this prayer is also referred to in Ep. cxxxviii
fv Sf TTJ avvooy fivfi^ijv fjuwv KfXfvaof yeveaOai Kai OVTOS Sf irpoo fvgai
(iii. 230 c)
VTTfp rjuwv Kai TOV Xabv ovfj.Ttapa.Xa.fte iva ras Xfnro/j.fvas Tfutpas TJ &pas TT}S TrapoiKias 5
fifjuav
9

KaragiojOwpev 8ovXfvo~ai us effTiv fvdpeffTOV

Poenae

S. Bas.

KOivcuvias XVTTTJV
10

e xon/

in

monachos

irpbs

delinq.

rbv dSeX(pbv

pr)

38

8a>

T>

(ii.

avTcp

Kvpia.
f TIS Iv

529 B)

Kaipw

T>

rrjs

fiprjVTjv effTOJ dtyupifffjifvos.

Greg. Naz. Or. xliii. 52 (i. 808 D) (Is yap TO lepbv flfff\6wv (sc. the
Emperor Valens) /xerd naarjs rrjs rrepl avrbv oopv(popias rjv Sf rj^tfpa TOIV firKpavicav
Kai ddpoiffLfj-os real TOV Xaov /J.epos yfvouevo?
.
frreior) yap evoov eyeveTO teal TTJV
aKOTjv Trpoo~ftaXovo~rj TTJ if/aXfj,ojSta KaTfftpovTTjdT] TOV Tf Xaov TO rtfXayos fide KOI rtaffav
Kai
TO
Tf
firjua
TTJV evKoffpiav offrj
offrj TrXrjcrlov ayjfXiK^v (ia\\ov f) dvdpojmvrjv,
Trepl
TOV [AfVTOv \aov TrpoTeTaynevov (sc. S. Basil) opQiov OLOVTOV "Safj.ovr)\ o \6yos ypatyci
Kai TT)V o\fjiv Kai TT)V Stavotav uo-irtp ovtitvbs Kawov
(i Sam.xix. 20) dffXtvT} Kai TO
etu Kai
firjuaTi, TOVS oe irfpl avTov
yeyovoTos d\\cL a~Tr]\ot}UVOV ?v OVTWS etiroa
Tivl Kai (T0do"fmTi
eiraOe TI avOpwinvov,
fTTftor) TavTa flSf
effTrjKOTas ev
eTrei
TCL
oe
GKOTOV Kai oivijs ir\r]povTai TTJV fyiv
owpa TT/ Oeia Tpanffo TrpoffeveKtiv
fSft Siv avTovpybs TJV avvaitfXa&fTO 8 ovSds uiffTTfp rjv fdos, aorjXov ov fl
TTjVtKavTa TO irdOos yvupi^eTat irtpiTpfirfi yap Kai e! fj.-q TIS T&V eK TOV
TT)V \fipa TTJV ireptTpoTrr)v fffTrjffe KOLV KaTr]ve\Orj TTTUfna SaKpvojv aiov.
vtroa\<jav
tis T TOV OeTov vtwv flfffhrjXvOe Kai
Theodt. H. E. iv. 19 ufTa/j.f\rjdfls oc Ed\rjs
TTJs TOV fj.fya.Xov BaffiXdov oioaffKaXias dtrrj\avfff, Kai TQJ OvaiaaT-qpica TO. floudora
The words TT) 6fia Tpairtfo and TOJ QvaiaaTrjpica do not imply
TtpoatVT]vo\t
that the offerer entered the enclosure and offered at the altar itself; for both
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. Ancyr. 2 describes
one of the two characteristic functions of the deacon by aprov r\ TTOTTJPIOV
Caesarius Nazianz. Dial. iii. qu.
dva(p(pfiv, i.e. to set the oblation on the altar.
169 (Migne P. G. xxxviii. 1132) opwufv TOV ayiov fKttvov aprov Trjufpov fv
TOV
dvaifj.aKTCt} OvffiaffTrjpia} Kara
Kaipbv TTJS delay Kai (J.VO~TIKT]S TfXfTrjs enl TTJS
dxpavTov TfpoTiOefj,evov Tpaire&s. 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.
11
S. Greg. Nyss. de Baptismo (Migne P. G. xlvi. 421 c) evwOT/Ti TI HVO~TIK>
KOI (tdOf Xoyovs drroppTjTovs (pQeygai ufO TJ^WV eKftva a KOI Ta fgairTepvya KTX
tn Christi resur. iii (ib. 654 B) Kai TOTC (sc. OTO.V irapf\vdT] T~b o"x^jua TOV Kuajj,ov
S.

lo

a>fj.a

T>

(f>6@a>

SS>pa.

TO>

25

30

Xa>

35

TOVTOV] dXT/dSlS 6 fTTlVlKlOS VfJ.VOS

12
S. Bas. Reg. fusius tract,

0~VfJ<pWV(tiS

TTapOL TTO.VTOJV do~dTjO~fTai.

a passage recounting the

ii. 3 sq.
(ii. 338 D)
motives of the love of God, evidently modelled on the liturgical thanksgiving.
Verbal coincidences with that of S. Basil are marked by uncials. Cp. S. Greg.
Naz. Or. xlv. 7-9 (i. 849 D sqq.) pp. 15-17, 19 sq., 51, 324-327. Other parallels are
found in S. Bas. de Spiritu sancto xxvi. 64 (iii. 54 A) ov eaTiv 6 x.apaKTrjp Kai TJ COTYde Fide 2 (ii. 131 E) H CO^ IA, 77 AYNAMIC
o ZOOM Aopoc
TTOC c4>pA|-ic
c4>pApc
oXov |N eAYtco AeiKNyc TON TTATepA: cp. p. 322. 28 sqq. Ep. viii.2(iii. 820)
O Of Tibs Kai TO TTNCyMA TO AflON nHfH fffTlV AflACMOy
HC HACA T) AOflKH KTJCIC
KUT dvaXoyiav TTJS dpfTTJs dyidfTai de Sp. s. xvi. 38 (iii. 32 D) rrtas fj.ev yap
inrb TOV TlvevfJaros
e"nroiaiv
dyytXoi Aoa fv v^lffTOis
/J.T) AyNAMCoBeNTEC
cp.
In Julittam 6 (ii. 406) Xoyw eT iMHce S. Greg. Naz. Or. xliv. 4
p. 323. 9 sqq.
Kai
elKONi TeTiMHMeNOC
and
(i. 837 D)
\fipl &eov
cp. ib. xlv. 8, xxxix. 13
p. 324. i6sq. S. Greg. Nyss. in bapt. Christi (Migne P.G. xlvi. 600 A) eSoopicAC TOV
napaotiaov cp. p. 324. 28. S. Bas. Const, monast. i. 2 (ii. 536 E) OI KONOMOYNTA TOV
yfvovs -fnnSjv THN CCOTHP IAN
cp. p. 325. 2 sq. S. Greg. Nyss. c. Eunom. ii (Migne
P.O. xlv. 473 D) KOI aopKOjQfls ev Trj dyia -rrapdivca IXvTpuaaTO T)fj.ds (K TOy GANATOy N
cp KATei)(6Me6A yno THC AMAPTIAC nenpAMeNOi Aoyc ANTAAAAPMA T^J XvTpwaeas TWV

45

cttaK<x>N

V<p

6t>

50

55

526

Appendix

^IA TO Y CTAYROy a ^ 6&OTTOIHCAC

KT\ cp. p. 326. 30 Sqq.
The recital of the institution is implied in S. Bas. de Spir. s. xxvii. 66 (iii.
55 A) ov yap 5r) TOVTOIS dpKovfieda ojv 6 dnoaToXos fj TO evayytXiov \-nt^vi]aQj] dAAci
KOI tiriXtyo^fv tTfpa ws fj.fyaXr)v txovTa irpbs
\jivaTr\oiov rr)v iaxyv
5 teal TrpoXeyofJLfv
For the form above see de Baptismo
(K rrjs dypd^ov GtoacrKaX tas irapaXa06vTts.
2 (ii. 650 c) KOI irpbs TO TtXd TWV (vayytXicav yeypairTai Aafiwv KT\ it is
i. 3
neither that of any single Gospel nor exactly of any combination of them, and

avTOv

JaVToG THN

aifta t

NKpO)N ANACTACIN*

if\ (

H5ei -yap

13

TC>

part determined by liturgical reminiscences. Cp. Caesarius

qu. 160 (Migne P. G. xxxviii. 1132)
Giaatp TOIV diroaToXtav
O.OTOV e-nioiatptav Ad^tTe <pdyTe l avrov Trdrres TOVTO !cm TO
(Jiov, fj.rjiraj TvOfls
mere
/cat
TOVT6
tOTt
TO
Aa/3er
TTJ aapfci
alpa /xou, p.-f}iroj Tp<u9(ls em GTavpai Supti
notice
!
where
CLVTOV
20.
iravTes, cp. p.
18, 87. 5, 177. 3: and
T^V irXfvpav

no doubt

is

in

JO Nazianz. Dial.

iii.

TO>

<f>Tjal

ffu>fj.d

J5

Ad/Sere mere p. 469. 25 sqq.

H S.
Greg. Naz. Or. xvii. 12
Kevcaaii TTjV virlp Tjfwav KOI TcL

(i.

Xpio-Tov Trpoadyaj aoi nal Trjv XptffTOv

KT\ an appeal to a prefect to

3253)

Tov diraOovs

irddrj

deal leniently with the Nazianzenes cp. p. 328. 29 sqq.

13
S. Bas. de Spir. s. xxvii. 66 (iii. 54 E).
S. Greg. Nyss. in baptism. Christi
(Migne P. G. xlvi 582 c) TOV dyi.acffj.ov TOV TOV Tlvtvp-aTos Or. cat. 37 (ib. xlv. 97 B)
:

2O

T^J cv\oyias ovvd^fi -npbs fKfivo jjtfTaffToiXfi&ffas TWV (patvofitvcw TTJV <pvaiv.
of his father in his sickness rds
S. Greg. Naz. Or. xviii. 29 (i. 350 B)
s tv\^v (TX^artVas avvT\fi irpo()v(j.Q}s j) -npoTfXti TOV AaoG TO.
Trapi/j.fvas x ( ip as
HVffT-fjpia pr]/j.aat piv 6\iyois Kal oaois Hffdevev, oiavoia oi ws efj.ol SoKfT Kal \iav
TeXecaTaTy & TOV QavfJ.aTos avfv j3?7/iaTOi- ITU PrjftaTos, dvev OvfftaffTtjpiov OVTTJS,
T?7

16

(fra (ntiiruv Ta TT)S evxapiffTias prjuaTa OVTOJS us

iroppoj TWV T(\ovfj.evojv . .
P. 337. 27.
avTrjBfs Kal TOV Xabv KaTfvXofrjaas tidXiv TTJS K\ivrjs yivfTai.
17
S. Greg. NysSfde Or. dom. ii (Migne P.G. xliv. 1141 D). The liturgical Lord s

25 lepfvs

Prayer is not mentioned

obvious: p. 339. 20

connexion with the

explicitly, but the

liturgical

proem

Cp. ib. 11400 fW OVTQJ TT? o lKeiOTaTT) -npoarjyopla

eniKAAeTcGAI KAI f nreiv TTATep* oi asydp TO) XtyovTi XP f ^a ^ U X^ S oarjs Trjs
18
See n. 19. Cp. S. Greg. Nyss. Or. cat. 37 (Migne P.G. xlv. 96 B).
19
S. Bas. Ep. xciii (iii. i86E) TO 8 kv rofy TOV 8icayfj.ov Kaipois
is

Tiva

fj.r)

sq.

-napovTos lepeus T) XtiTOVpyov TT)V Koivojviav Xapfidvfiv TTJ iSia x fl

irepmov faTi dirooeiKfvvai Sid TO Kal T^V /jLaupdv ffvvrjOfiav TOVTO

flvai fiapv

8t

UVTUV

35 T&V

irdvTes yap ol /eaTcL rdy fprjpovs fiovd^ovTes tvOa IJIT)

irpayfidrcav TnaTujaaaOai
kaTiv lepevs KOtVtuvlav o iitoi KaTfxovTfs d(p eavTaiv (j.tTaXap.fidvovo iv. , . ctTra^ yap
TT)V Bvaiav TOV Irpeojs TfXci&aavTcs Kal oeSouKOTOs 6 Xafiwv avTTjv us oXrjv bpov naff
.

Kao TT)v /^TaXafj.l3dvo}v irapd TOV

oeociitcoTOS (IKOTQJS ^fTaXa^^dveiv Kal vTroSexfo dai

Ttvfiv ofpeiXei.
Kal yap Kal cv TT} (KKXrj&iq 6 Ifpeiis tirioiScao i TT)V /Atpioa Kal
/fdTe xfi avTrjv 6 vnooxo[J.(vos /XCT (ovo~ias dndo"r]s Kal OVTU irpoo dyd TO) o~To/xaTi TTJ
I8ia x fl p L TavTov TO IVVV
tiTf fj.iav ftepiSa 8etTai TIS irapd TOV ifptojs
TT^ 8vvap.fi
tiTf TroXXds ftfpiSas o/xou.
S. Greg. Thaum. Ep. canon, ii r) fj.f6eis TWV dyiaatrio

e<7Tt

Neocaesar. 13 cmx&ptoi TrpfafivTepoi tv TO) KvpiaKoi TTJS iroXfcus irpoa(p(peiv

ov SvvavTat irapovTOs ttnaKoirov 77 -npiafivTipcuv iroXfus ovTf p.r)v apTov oiSovai tv ei/xy
45 ovot iroTTjpiov: Gangr. 4 Trpoatyopas [AfTaXaf*pdvfiv: Ancyr. 16 TT?S Trpoa<popds e<paiiTaOcaaav
TvyxavtTOJoav TTJ? Koivcavias Caesar.
TvyxaveTuaav TTJS -npoa^opds
Nazianz. Dial. iii. qu. 169 (Migne P. G. xxxviii. 1133) Kvpicas Kal dpap6Tcus avTo
vtrdpxeiv TO deiov aw^a. TO firl TTJS Otias Tpantfas ifpovpyovpevov Kal
U.O.TWV

aTfrijTus 8iaipovfj.vov Kal dXrjKTUs

The Byzantine Liturgy

before the viith Century

527

APPENDIX O
THE BYZANTINE LITURGY BEFORE THE
SEVENTH CENTURY
H IYNAEIZ

(MASS OF THE CATECHUMENS)

(THE LITTLE ENTRANCE)

Ot
"Ayios

dveX06vTS

v|/d\Tat

XY

U O-I TOV Tpicra-yiov

6 0edf, ayios Ivxvpos, ayios dddvaros fXerjaov ypas

Kal 6 Xaos viraKovi

2
.

3
.

KK\T](r(av

tepetis Ovjxia TT^V

(THE LECTIONS AND THE SERMON)

"Orav

ia\0T] 6

KK\T]crias irpoecrTws evOecos Xe ^ct

TTJS

Elprjvr)

naaiv

6 Xaos

Kal

15

<rov*

TrvevpaTi

Top

POWV Kal Xfyuv Kal TOVTO iroXXaKis

6 SiaKovos |Ji.Ya

Kal dveXOtov a pxsrai 6 dvaYvw

Tf).

TaSe Xeyet Kupio?

O
Tou aTToaroXou

6
C

ToO evayyeXioroC

.....

TO EtiaYY^ tov5

ojxiXwv

Xaos

Kai

TO>

TTvevp-aTi

<rov

(THE DISMISSALS)
Ot KaTTjxovp.evoi
At Ovpat

|pxovTai.

25

528

Appendix

(MASS OF THE FAITHFUL)

(THE PRAYERS)

O
Yrrep
5

SLO.KOVOS

rtjs

YTrep TTJS fKK\T)(rtcis TJJS eVi

TTJS

(iprjvrjs

rS)V ev (rvp.(popais

6 irpoeorus

6 Xaos

Kai

TO)

nvevpaTi

<rov

6 irpoecrrAs fvXoyei*.

GREAT ENTRANCE)

<THE

15

Atyet

....

Tov

6 Xaos

tijivov

/3ao-iXc a

dofrs

....

TTJS

irpo0cra)S

Kpao-0iv dprius

uprov

Kal TO

iro-nripio

ol

Kal TiGeaaiv

(THE

eirl

TTJV Tpdirefav

OF PEACE)

KISS

2O

Kat

Xaos

TCO jrvfvfiart

trou

dXXT|Xous

*.

(THE CREED)

25

To ayiov

Md0T]p,a

(THE DIPTYCHS)
To. AiTTTVxa irapa rot) SiaKovou
TuiV

30 Vyrep paprvpav
TU>V

ra>i>

dyicov Tcao-apcw

cV

TOJV eV

6o"ia

rr/

Xptarcp

(tvyp
KfKoip,rjp.fva)v KOI

TU>V

TtJV

35 Yrrep

TTJS

KK\r](rias

ep r&jf Trarpiap^atv TOV 8

TCOV

(mo K.oTruiv

TOV 8

Kal

TOV 8

KOI TOV 8

ras p.veias vrrtp avrcov cVtreXoi i/rcoi

The Byzantine Liturgy

YTTCP TOV

/3ao-tXea>y

Yrrep

dpxovTcw TOV 8

ru>v

Yn-fp TOV

529

TOV 8
KOI TOV 8

(TTJS e/KKXqo-t ay

Tr\r}pa>}MTOs

YTTfp TOV 8

before the viith Cent.

Kai TOV 8

11
.

(ANAPHORA)
O

x a P ls T0v Kvpiov
>ia

Xptorou

irjo-ov

f]jj.S>v

TOV ayiov T\.vvp,aros

("irj

Kal

dyuTTTj

TOV Qeov Kal HarpbsKal

vu,a>v

TOV vovv 13

Ava>

Evxapio-ria

f|

fj

uera TTOVTCOV

Upevs

Kvpios

a-ytos ayios

IO

o-a/3aco^

KT\

15

ovv eavTov fdvaev ore Tals olKfiais

x P a /*fra TO 8einvrjo~ai
TOV apTov evxapio-Trjaras dvf8fie KOI e/cXao-fv
e/j.p.igas tavTuv rw dv^ iTv-rra)
TO jroTTjpiov CK TOV yevvfjfjiaTOS Trjs
dp.n\ov Kepdo-as Kal
1

<at

fvxapiaTrjo-as Kal

dvadeit-as rep 0eai Kat IlaTpt fine Adj3cT

TO

Xaj3a>i/

o/uo/o)?

0-aifj.d

fj.ov

Kal

TOVTO

TO alpd p,ov

ea-ri

Kal Aa/3cT

<f)dyTe

TrtCTe*

ToOid eort

1G

3O

H
(THE INTERCESSION)
Y7T<p

Yrrep

T(5i/

ev

TTt o-Tfi

ep TrdvTcov

Etre cKovTts

TrapeX^ovTcoj/

KOI fvaTadfias TOU

elprjvrjs

C ITC

25

UKOVTCS rip.dpTOp.ev o~vy\(apr)o~ov

irpoecTTUS

/cat

i;^t?j/

19

BLESSING)

<THE

Xapu

K.6o~fJ,ov

T&V dvdpamwv 18

flprjvr)

30

....

6 Xaos

Kat

TCO

TtvfvpaTi

(THE LORD

EvxT|

vov

20

PRAYER)

TWV mo-Twv 21

(THE INCLINATION)

irpoco-Ttis

"Elprjvrj

35

Appendix

55O

Xaos

Km

Tft>

ITVfl fJUlTl

(TOV

(THE MANUAL ACTS)

H KXdoas TOU dpTOv
rf]

4>wvfj

TT\V

^P a

Ta ayia

<THE

aipu>v

-*

3
.

els vv^os

Xt

o Upeus

Y<-

rot

COMMUNION)

(THANKSGIVING)
Mera. TO p.TaXaf3lv eux a P lcrrovcrl
"E9os

TU>V

36
-

iraXcuov pouXerat dvd TT^V pacnXeuouo-av (iroXtv) or av iroXvi TI

rov Otov T)p.wv tvairo|xeivoi
(j.epiScov TOV dxpdvTov o-wp.a.TOS XpurTOxi

ayiwv

5 TiaiSas

p.Tairp.iTTOVs y^Y vo 9ai -rrapd TWV es x a Aai 5i8QO-KaXou

Kai Tavra
(

a<j>06pous

<|)OITU)V-

TO>V

The outline of the liturgy of the beginning of the fifth century can be
has
gathered from S. Chrysostom s Constantinopolitan writings but evidence
been added from other writers of the fifth century (Soz., Socr., Philostorg.,
whom
ao Theod. LecO and of the sixth (Eutych., Jo. Eph., EvagrA the latter of
If the
at least represent in some points a usage later than S. Chrysostom.
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
;

25

mately the rite of S. Chrysostom s date.

John the Faster [MS. Paris Grncc. 2500
and of a much
p. 440 is certainly spurious

f.

(The de S. Liturgia attributed

206 v Pitra Spicileg. solesni.
:

to
iv.

later date.)

An

the
interesting passage in S. Chrys. in i Thess. xi. 4 (xi. 507 c) describes
poor begging at the vestibules (TO. nponv\aia} of the church cp. Evagr. H. E.
for the ambo (d/i/Son/, prjfta ruiv dvayfojaruv } see n. 6 below the sanctuary
iv. 15
30 \6vai 3.aTrip.ov\ n. 2, and the synthronus of the presbyters (Jo Eph. H. E. i. 12,
18, p. 27
ap. R. Payne Smith The third part of the Eccl. Hist, of John,
p. ii
s throne (o ImaitoiuKos Opuvot) n. 6:
bp. of Epliesns Oxon. 1860), and the bishop
the form of the altar as a slab supported on columns is perhaps implied in
the ciborium over the altar was general in
Socr. H. E. vi. 5. n. 6 below
:

v. 22, p 362
cp. ii. 30,
35 Constantinople in the sixth century (Jo. Eph. H.
Evagr. H. E. ii. 3 describes the martyrium of S. Euphemia at Chalcedon,
p. i42\
and it is unnecessary to allude to the fully developed byzantine type of church
The
in Procopius account of S. Sophia and the other buildings of Justinian.
concelebration of the presbyters with the bishop is referred to as a matter of

in Jo. Eph. H. E. \. 12, p.

18, p. 27.
Zvi atts S. Chrys. in Act. Ap. xxix. 3 (ix. 229 c) : Socr. H. E. vii. 5.
v.
Cone, sub Mennd (Labbe-Cossart
11560) TOT (fxuvr) ^(yn\rj -rrdvTfs of TOV
\iiov wy If t^os ffTw/ictToy t&oiacLv Et Aoy^Toj Kvpios o Qeos TOV lapa^\ OTI i
civrov tnl iro\\f)v 0% &pav
TO)
(tcaTfpo
if/aTO Kai (TToirjfff \vTpcaatv
TUIV j.eu>v KOI \a.\kuvT(av Trt v iaXpcubiav TavTrjv ol \fd\Tai (rrfTpdirrjaav dvt\06i T

40 course

Aa<

u.v-ri<.l<(uvovvj<uv

The Byzantine Liturgy before

the viith Cent.

531

avruv dp^autvcav was 6 Xaos iiravaar

5
p.vripi n

rr)

Atovros ucyd\r)

Aoa

ffoi

ufrd rovro p.tra

Kal

Kvpcf

<[>wvfi

tKf,a(at>

a-navrty

Ofia
t-nXrjpwOri vvv Bf
TI
revelation of the Trisagion in the
pontificate of S. Proclus, 434-4^, (S. Jo. Damasc. F. O. iii. 10) probably marks 10
the date of its insertion into the liturgy. For the
struggle over the insertion
of 6 o-ravpaj0ds Si rip.d? in Constantinople see Jo.
Eph. H. E. ii. 52, p. 156 iii.
H.E.
iii.
AvtWovrts
19, p. 198
sc. into the ambo.
Evagr.
44.
3
Eustratius vitaS. Eutychii x. 92 Migne P. G. Ixxxvi.
2377 c, rr,v dyuararTjv
fuyfaip TOV Qfov (KK\r^aiav Ovfuaaas, where the reference is to the beginning 15
of the ceremonies of Easter-night.
*
S. Chrys. in Col. in. 3 (xi. 3480) orav datMri o
fKK\T)viat ir/Mtffrws ilQiw
\tyti ElpTjvrj Ttafriv orav o/xtAf; Elp^vij tiaaiv
orav
iracrtv orav
wdffrjy

The legend of the supernatural

Xfirovp-fia.

tvraftas

r^<s

tv\o~ffi

-nafJiV

drrirdt<j9at

KtXtvrj Elprivrj
tcnXiv Xapty itfuv Kal
tlpfjvr)
fiprjVTjv ttohep.ovij.fv

\eytts Kal

Elprjvrj

orav $ Ovvta rfXfoGr/ Elprjvr} iraatv, KO! fitTafv

KOI Xaupdvovrf? K al drrtStoovrty
r$ SiMvri rty
The Trisagion and the censing
irvfvpjan aov.

2O

r$>

preceding the first salutation are additions later than S. Chrysostom s time.
5
S. Chrys. in Act. Ap. xix. 5 (ix.
159 E) l<rrr)Ktv & oiaxovo? /^ -/a ftowv KOI
Xiycov Tli jax P (V fal rovro
<a

aroXov

ra e-yKiintva

ftovov

in Act.

tvayyfkivrov, Kal Tore \eyei a

TI

flotvai

dXAd

wvr( (virrj^orfpa vpuv tlvai Kal

alriav rwv ffypap.p.tv(av Kal ris ravra

Xt-ffi

KOI rrfv

30

xxix. 3 (ix. 229 D) roaovroav fitv irpo^rSw

ofvrtpov rrjs
vp.iv oiaXtyop-tvuv, TO/JOVTCUV bt dwoirrijXuv fvay/fXirrrujv ndvrw rd
frcurrjpia
oo /psira 7rpori9(vrojv
in 2 Thess. iii. 4 (xi. 528 D tuetori rd avrd
;
Xiytis aKovfiv KaQ
iM&ffnp tip-epav, dirt urn iroiov wpo^rov iarl ro x<apiov ro dvayvoa<j0iv Kal iroiov
a-noaroXov ff noiay f-nifrroX^;
Avf\edjv sc. into the ambo, ro fi^p:a run/ ova35
Soz. H. E. viii. 5. At a later date the Gospel was not recited bv
(iprjKfv

Ap.

tfrbtjpAo(j<>

.O

TT

T*

*..

Cp

vn. 5. All stood at the

Gospel, Philostorg. H. E. iii. 5 (which implies the 40
practice of Constantinople).
See n. 3. Cp. Soz. H. E. viii. 18 irvpairovuwov rt Kal iroXX&Kis _ _
sc. S. Chrysostom^ \privai
avrov iraXiv
-np^rfp^v rois
fyiaaoOai

cl>

Karaif Tjfpivapfvovs
Xaw -nprjatnrtlv Kal
Itptvai Gtpus rjvd-fKavav rr,v tipfji Tjv
KaBiaai Opovov dva^KaaQdy 06 Kal (j\friov riva
ra>

im<TKOiTiKov

els

ot(ff)\df \oyov.

S.

rov

But 45

Chrysostom generally preached from the ambo: Soz. H. E. viii. 5 rovovrov

alrov ro ir\f)dos iKfxr)Vf<rav Kal rwv avrov
Xofav Kopov OVK tl\ov taarf tvtl

bt Trpos

oiTOy,
<}>6Pov,

affat

see

priest
7

(I

rov Evrpomov

VTTO

ro Gvotaarripiov Ktipivov Kal

(KTrcnXrj foroy viro rov
rov ffaxovt
avrov.
For two sermons at one synaxis

KaQurOds tm rov ap.&wvo i oOtv tiwOd Kal -nportpov opuXfiv

\

Xtsyov eXcfKriKov tftrtivc Kar

S. Chrys. horn. ined. viii. i xii.

who had

The

preached in his

where

371 D,,
tongue.

own

S.

>piv

Chrysostom follows a Gothic

dismissal of the catechumens is

implied in S. Chrys. in Ad. \. 8 ix. 13 A)
u\v ovv in dp4nfrdXXtis ori 6(6s ianv o
Xpioros
vrijGi Kal fjirjot Qt uav dttovf
t<a

55

Appendix

532

Soz. H. E. vii. 16 probably

\6ycav fiTjSe (v ToTs KaTTjxovfj.fvois dpiO/jifi fftavTov.
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.
8
S. Chrys. in Act. Ap. xxxvii. 3 (ix. 284 B) Sid TOVTO ptifrva SvvaTai TO KOIVOV
K TTJS eKKXtjo ias Kal dnep KaO eavTov ov SvvaTai rtf /*erd TWV dXXcuv yivo^evos la\v(C
fVTavOa yivovTai vnep TT}S oiKOVfievTjs, vnep TTJS
Sid TOVTO fj.dXio~Ta dvayKaiai al
(i>xal

fKKXijffias TTJS enl irtpaTcav, vnep TTJS eiprjvTjs, vnep TWV ev av^<popais, which can
perhaps best be referred to the prayer of the faithful.
9
S. Eutychius de paschate et ss. eucharistia 7 (Migne P. G. Ixxxvi. 2400^ WOTS

TO [MTaid^ovaiv

of

TOV

TTJS

npoOeaews dpTov Kal TO KtpaaOlv dpTiws noTTjpiov TW dyia

Taews vftvov Tivd \paXpiKov Xeyeiv

nponcpopov us vopifavai, QaffiXea SOTJS
Kal npoaayopeveiv rd elff<pep6/^fva Kal fj.Tj8eiTWTfXetw0evTa SiaTTjs dp\i(panpoff<pepeiv 77
TIKTJS eniKXTjaews, Kal TOV ev avTots dva\df^TTOVTos dyiafffj.ov, fl fJ.Tj TI fTepov fiovXoiTO
15 avTois TO Vf&OVfltvov ..." oif/fi TOVS XfviTas (ptpovTas dpTOVs Kal iroTTjpiov oivov Kal
TiGevTas fm TT)V Tpdnffav" (quoted from an unknown work of S. Athanasius).
an ^ 2iyr)ffdT<u ttdaa.
Both of the existing Cherubic Hymns, Of rd x f P v
Pp. 41 (that of Easter Even\ are open to this criticism, and one of them may
c
ed. Bonn 1838)
referred
to.
Cedrenus
Hist.
be, inaccurately,
p. 386
(i. p. 685,
20 refers the institution of the Cherubic
to the reign of Justin II, 565-78.
Apricas Ktpacr0(v 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 trpoafyopai for the dead is mentioned in S. Chrys.
OvaiaaTTjpiw npoadyeiv ptXXovaTjs

irapaotSuKoTes

TOI

XeiTovpyiKTjs

TTJS

Xaw TW yivoptvy npdypaTi

"

"

^^>

377>

<rdp,

Hymn

Ap. xxi. 4 (xi. 1760) tirivoufitv oaas ovvd^fBa -rrapa^vdias Tof? dircXOovaiv,
dvrl dpifvojv^ dvTi (anjfttlaav TOS fXajftoavvas, ray fvxds, ray irporr(f>opds
va KaKfivoi Kal Tjfifis Tvx&Hfv TUIV fTnjyyfXf^fvojv dyaOwv. The story of Theodosius
in Theodoret H.E. v. 18 shows that the emperor remained within the sanctuary
after offering his oblation
cp. p. 538. 20.
10
See n. i. (For udO-r)pa = creed, see the edict of Justin II in Evagr. H. E.

in Act.

35

O.VTI SaKpvcav,
i

v.

TO) ayltp o-vpfioXq)

Ar. E. H.

iii.

Swainson Gk.

777-01

jj.dQT)fj.a

Lit. p. 90,

mtripcM S. Maximus in Dionys.

Cod. Rossan. of Lit. S. Chtys. in
Theod. Lect. H. E. ii. 32 Tt//o0eoy (patriarch of

/j.aOT)t*aTi

KOI

note

TU>V

dyicav

ffvuudOij/jia:
c}.

at OKTUI naTepuv TTJS Triarecas

Constantinople, 512-518) TO
rpteuteffleaf 8ea
ffvp&oXov KaO (KaffTTjv avvaiv Xtyfadai -rraptffKevaafv im SiafioXTj SijOtv MaKtSoviov
35 (his predecessor) us UVTOV P.T) te^oftfvov TO avfj.0oXov anag TOV erouy Xfyoptvov
TpoTepov fv TTJ dfla TrapaffKfVTJ TOV dtiov irdOovs TO) Kaipw TWV yivofitvcav VTTO TOV ITHO-KOTTOV KaTTjxnfffcav. Joan. Biclarensis Chrome. (Migne P. L. Ixxii. 863 B) says that
T<av

his first year, 565-6, symbolum sanctorum cl patrum Constantinopoli

et in synodo Chalcedonensi laudabiliter receptum in omni
40 catholica ecclesia a populo concinendum intromisit priusquam dominica dicatur
Biclaren.
was in Constantinople at the time and his evidence
oratio.
John
ought to be good but there is no other trace of such a position for the creed
Hence either Justin must have unsuccessfully attempted
in an eastern rite.
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. in Act.Ap. xxi. 4 (ix 176 A) ovx anXws 6 SiaKovos @oa Yntp
V XptffTai KfKoifj,Tjfj.(V(av Kal TWV rdy fj.vetas virip avrwv eiriTfXovfJ-fvajv
tv x P ff i y
5 T) Bvaia Kal irdvTa rrpoKeiTai TjvTpfTri(rfJi(va, irdpeiffiv dyyeXoi dpxdyyfXoi, TrdpeaTiv

Justin

II in

congregatorum

T>V

vlos TOV Qeov, /xerd ToaavTTjs (ppiKTjs (0~TT)Kaffiv dnavTfs, Trapto~TrjKaaiv tKfTvoi
irdvTcav fftydiVTcav, Kal fjyrj dnXtas yivto~6ai Ta yivoftfva 5 OVKOVV Kal rd dXXa
Kal Ta iiiTtp KKXT)o~ias Kal Ta vnep TWV iepecav irpoo~<pepu^tva Kal Ta vnep TOV

yevoiTO dA.\d irdvTa //erd nio~T(QJS yiveTai. TI oiei TO

TO KXTjOfjvai tv eKeivrj TTJ wpa. Kav pdpTvpfs wffi, KO.V vnep
fitydXtj TifjLrf TO ovo^LaaBrjvai TOV Sfo~noTov napovTOs, TOV OavaTov eniTfXovfAtvov
TTJS <ppiKTTjs Ovaias, TWV
ftwmjpuav. (This passage is referred to the diptychs
;

55

/AT)

npoo~<pep(o~6ai,

d<f>drwv

The Byzantine Liturgy

before the viith Cent.

533

with some hesitation

its tone reflects a moment of
expectation like that im
mediately before the anaphora rather than that of the finished action. But it
may refer to the litany during the fraction cp. p. 475. 6). For the names of
patriarchs see Evagr. H. E. iii. 20 sq. Jo. Eph. H. E. ii. 34, p. 145, iv. 57, p. 331
of bishops, lepeojv above, and Evagr. H. E. iv. 38: of the
emperor ib. iii. 34: of 5
H. E. ii. ir, p. 108: of individuals S Chrys. in Act. Ap.
the^ magistrates Jo. Eph.
:

5 (ix. 151 B) fUKpuv ecfTiv elne fj.oi TO Kal ev TL^IS d-ytats dva<popais det TO 6Vo/id
oov eyKia0ai; (where a position after consecration is not
necessarily implied).
For councils cp. Evagr. H. E. iv. u.

xviii.

Theodoret ep. 146, above p. 479. 10.

S. Chrys. in Heb. xxii. 3 (xii. 207

13

Cp.

p.

10

321.

/xerd 7o)i/ \tipwv Kal TOV vovv dvaXaXeyoj Ta^ct Kal tTTtyivci>o~K6T( TO Xex&ev Kal ovvopaTe
els VT^OS TTJV oidvoiav.
De poenit. ix, quoted above p.
D")

to~T(

p(afj.ev

ol fjiejAvrjfievoi Tt

$viaiU)V (irdpct;fj.fv
perhaps Constantinopolitan.
S. Eutych. de pasch. et ss. euch. 7 (Migne P. G. Ixxxvi.
240x16) et
TOV ofiTfvov rjvxo-pi^Trioev (S. Luke xxii. 17) ov OavfJiaa^v Kal

oTTtp

479.

15, is
14

T$

Se Kal

km

15

yap
eirl
eaTidfffOJs Kal enl TT)$ fj.vffTiKT/s.
The custom of
TTJS KOIVTJS
the
was
saying
anaphora inaudibly
apparently gaining ground in the sixth
6 iubemus omnes epis- V.
century, and Justinian attempted to check it Nov. 137
copos et presbyteros non in secreto sed cum ea voce quae a fidelissimo populo 2cX
exaudiatur divinam oblationem et precationem quae fit in sancto baptismate
facere ut inde audientium animi in maiorem devotionem et Dei laudationem
et benedictionem efferantur.
15
S. Chrys. in Col. ix. 2 (xi. 393 D) rts 6 vfivos TWV dvca, ri
Xeyet TO. xfpov&lfJ.
laaffiv ol Tnaroi.
Ad eos qui scandal. 8 (iii. 482 c), quoted above p. 479. 22, was 25
written during S Chrysostom s exile and may represent the passage of the
Byzantine thanksgiving following the triumphal hymn as well as that of the
TTuT7)pici>

TJ/JKIS

fvxapio-Tovptv Kal

Antiochene.
16
S. Eutych. de paschate et de ss. eucharistia 2
(Migne P. G. Ixxxvi. 2393 B).
The form is evidently a liturgical one, and is closely akin to that of S. Basil 30
but notice (i) dveoete and dva8eias T& &eSi Kal UaTpi, 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 Ad/3eTe nitTf, for which cp. p. 87. 14 177. 23
232. 29
469. 27
526. 14.
17
See n. 6 and S. Eutych. u. s. 8 (2401 B) eXOwp.ev irrl TT)V TfXdocffiv TUV fivcTTT)- 35
piwv OVTOS o dpTos Kal TOVTO TO iroTr}pLOV oaov ovrrca eu^at Kal iKfaiat yeyovaai iptXd
:

firdv St

elffiv
fls

at /j.yaXai (vxal Kal at crytat iKtaiai

TOV dpTov Kal TO

18

S.

-iroTTjpiov

in Phil.

Kal yii fTat av TOV

dvairf/j.<p6cuffi

aTa/3atVet o

Ao7os

aa>f*a.

217 F) OTUV yap

Xaos oXoKXrjpos

Chrys
4 (xi.
effTTjKT)
x aj
dvaTfivovres, irX^pcafia iepaTiKov, Kal -npoKtrjTai 77 (ppiKTr) Ovaia, TTO)? ov SvacaTrr]ffofj.ev 40
virtp TovTcav (sc. Tuiv dneXOovTuv} TOV &fuv irapaKaXovvTfs; dXXd TOVTO p.\v irepl
TWV V iriffTti napeXOuVTcaV ol Se KaTrjxovp.fvot ovot TavTTjs KaTaiovvTai TTJS Trapa/j.v6ias
evtffTt iT(vr](riv virtp avTwv Siouvai
did TI yap vnep clprjvrjs Kal evaTaOfias TOV
.

iii.

K6o"fj.(>v

19

TO.

(KiXevaev (vx0~Qcu

8td Tt virep iravrcav dvOpcuirajv

KrX

S. Chrys. in Heb. xvii. 2 (xii. i66c) tm TT}? irpoo-cpopds f/? dvatptpoftfv Kal 45
^KOVTCS KrX, TovTfffTi fAtfj.viifj.eOa avTcav irpwTov
dfj.apTTjfJ.aTa \eyovTts EIT

Kal ToT

TTJV ffvyx^prjo-iv aiTovfj.(v.

of p. 58. 4
80
-1

The formula

is

placed here on the analogy

336. 16.

See

n. 3.
Cp. p. 337. 28 61. 14.
Chrys. horn, in Eutrop. 5 (iii. 385 B) mos
:

oe TOU OtaTpov TOVTOV XvOtvTOS

vfifLS fivo Trjpiajv cup(o~6( Kal TT/V evx^jv eptfre tKeivr/v St fys Kf\tvu/j.fOa Xeytiv A&ts
KaOus
KOI
Tcfj
T)/j.tis d<piffj.ev
fjfjfv
o^etAfVats r)/iaj/.
(For the occasion see Socr.

S.

H. E.

In Col. x. 3 (xi. 399 B) etra ciriQels TT)V (vxijv TWV TTIO-TWV

vi. 5.)
erraveTO, w? KopaviSa Tivd Kal o-tv8fafj.ov virtp TrdvTOJv TT)V fvxrjv Troirjo-dfievos.
22
S. n. 3 oVav r) Ovffia TtXfaOrj Elpr}vTj Trdffiv.
Cp. p. 340.
23

S. Eutych.

SrjXoi.

tt.

s.

Perhaps a deacon

KXdais ye

tvTavQa

55

TOV dpTov TOV Tifjiov TTJV

above.
litany should accompany the fraction see n.

3 (2396 A)

r)

p.r)v

50

a<f>ayr)v

Appendix

534
21

170 B) Kai tv ry (KK\rjaia (ndSr) TO. utv tanv

8id TT}? (pcovfjs TOVTT?? 8ifipya ravra tKfivcav
iTfpu(Lv Travraxov Sid TT}? Kpavyrjs ravTijs rrjs (f>piKQj8(TTa.TT)<; 6 iepevs Kai TOVS dyiovs
KaXwv Kai (\KQJV . . Tavrr/v d^irjai rr)v (j>wvr}v pera TO TTJV Ovaiav uirapTiaGfjvat traaav
S. Chrys. in

vytfivd -rrpufiara,

Heb.

TO.

xvii. 4,

(xii.

8( KfKOKOJ^fva

5 ... fJ.fyd\r] TT) (pOJVTJ, (pplKTTI TT) (3orj KaQdtTfp TIS KT]pv
(ffTUS irdffi Ka.Ta8r)\os yeyovws KCLI /j.(ja CTT (Keivrj TT?

TT/J/

\flpO. a ipOJV (IS V1//0? V\^T]XoS

rjavx^ ava.Kpavya.fai
In
orav jap tHirr) Ta ayia roTs ayiois TOUTO Xeytt E? ns OVK ecrnv ajtos /^T) irpoaiTcu.
the preceding context he says rots ayiois ravra St Sorar TOVTO KO! 6 fiiaicovos
run rovs dyiovs Kakwv but this may refer to the words of the deacon
6TTnf>(iovti
10 at the dismissals, or Siateovos may be used in a general sense to mean minister,
unless the deacon repeated the formula after the celebrant.
20
S. Chrys. in Heb. xvii. 4 (xii. 169 B iro\\ol TT}? Ovaias TavTrjs ana fj.traXafj.fiavovoi TOV TtavTos (viavrov, d\\oi 8e bis, a\\oi 5e woXXa/ciy.
-npus uvv arrcu Tas THUV
ai Trpos rovs ev TT} eprjucy
6 \6yos kariv, ov irpos TOVS fvrav9a 8k povov d\\d
15 KaOt^optvuvs- (Kfivoi yap atrag rov eviavrov fitTexovai, iroX\a,His 5e Kai 8id 8vo ITUV.
TOVS TTO\.\O.KIS TOV? oXiydtttS OVT( TOVS atra^
ri ovv
Tivas a.Tro8e^6fj.eOa TOVS aira
OVT( TOVS TroAA.a/f? OVTC TOV? 6\iya.Kis dA.Ad TOVS fj.erd KaOapov avvfiSuros, TOVS fj.(rd
.

(ppitcrri

^tT?8e

20

arra^.

rifiOjpiav

f]p<pi(o~nei

in

KaOapds ftap8ias, TOVS

fjifTa j3iov ilXrjirrov.

OTt Kp[fj.a tavTO?s

I Thess.yA. 4 (xi. 5080) 6

ri 8r)rroT(

ol roiovroi del irpoffiTcna av, oi 8e

Ka^dvovoi

/cat

fcard/cpi^a

/cat

p.r)

TOIOVTOI

Ko\affiv nal

ttv\\os Kai dvdnripos, o ytpcuv Kai pdma

rSi Ka\S> KOI auTa) TO) rrjv

os Kai pvirov Kai Kopv^av e^cui a^a TO)

-ntpLKtifJitvca Kai TO 8td8r]fj.a iirl Trjs KftyaXfjs

V((i>

d\ovpyi8a
pe6(tov Kai dgiovrat

tx ovrL epX Tai T

?s

Tpanifrs

T ? ? TTV(v/j.aTiKTJs Kai TUV avrSiv (KaTtpoi diroXavovffi

uoux t
Kai ov8ffj,ia fffrl Siacpopd : in 2 Thess. iv. 4 (xi. 535 F) ov perd irXeiovos yuef tyw
utTd
iXdrrovos
8e
utrextJLV T ^ y If pas Tpa-rrefrs d\\ ouoius tKaTfpoi
25 8arf>i\ios vpfis
The particle was delivered into the
TOITT?? ((paTTTo^fda- tl 8t fyou irpurfpos KT\.
hand : see the story in Soz. H. E. viii. 5.
TTJS

a!>

26

S. Eutych. u. s. 3 (2396 A) Kai (bairtp TOTC f*(Td TO (payttv vnvrjaavres frj\dov

TO opos TUV (\atojv OVTQJS Kai T^yuef? fjLfrd TO ucTa\a[Bflv TOV ayiov ownaTos Kai
30 ai /taTOS evxapiffrovfj.fi Kai tif*(V tKaaros (Is TOV tSiov OIKOV t-navfpxuutvoi.
27
Evagr. H. E. iv. 36. Jo. Eph. H. E. ii. 10, p. 105, mentions that pearl
was used for //>&, 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) evda Ta dyia dirfKtivTo
Ta
fvioi Ka9ws
tio~f \66vrfs ol ffrpartuTai
dyuvryrot T^o ai irdvTa re fwpwv
fv rooovrca Qopvfica (Is ra rtav
35 tf8ov Kai TO dyiwraTov alfj.a TOV Xptffrov
cp. Jo. Eph. H. E. u. s.
irpoetpr]fj.fvcav aTpariojTwv lp.dria (fXtiTO
(Is

<iiv

yvct>fj.fv
d>s

APPENDIX

THE BYZANTINE LITURGY OF THE SEVENTH

CENTURY
H

40

AHA THZ EKKAHZIAI IYNAEIZ

(MASS OF THE CATECHUMENS)

(THE LITTLE ENTRANCE)
H irpam)

els rr\v

dyiav

KK\Tjo-iav rov apxiepecos Kai

EicroSos

Y|

TOV XaoO avv TW

The Byzantine Liturgy of the

viith

Century

535

6 Tpicrd-yios vp,vos
"A-yto?

6 Geoff, ayio?
v

dpx>-pvs

TW

to^

UpaTic>

por, ayio?

aQdvaros eXe f/croi/

f]p.as

TOV lepariKov
etcrtpxerat Kal els TOV 0povov
2

dva{3av6u

(THE LECTIONS AND THE SERMON)

dpxi-epevs

duo TOV

Ka08pas

vij/ovs TTJS

Elpr vr]
t

eKKX-qaia

TT]

TTKJ>0

yY

Tal

7ra<ri

6 Xaos aTTOKpiverai

Kai rw nVfVfUtrt
ir

diro<j>covi

lepovJ;d\TT]S TO Qetov

opxiepeus

Elpf)vr)

Kal

r<u

TOV

irvfvftart (rov*

AirocrToXov dv

tepoxJ/dX-nis

wan

Xaos

FlaXaid

ap.pcovos TTJV

croii

TO 0iov
<j

o-p,a

dpxiepevs

"Eip^vrj

TTOCTI

6 Xaos

Kai
TJ

TCO TTvevpart

Oeia TOV dyiov

crov

EuaYYXiov

dv(ryva>o-is

irpoeo-TWS 8i8do-Ki TOVS Tt|S evo-epetas

Xoyovs

(THE DISMISSALS)

O
Kal
q TWV KaTTjxovp.Vcov

dpxtepevs KaTticri TOV 0pd*vov

TJ

Tuiv XoiTTwv

TWV dva|i(uv diToXvcrCs T

Kal

Sid TWV XetTovpYwv

KXeto-is

TWV 0upwv

10
.

(MASS OF THE FAITHFUL)

u
(THE GREAT ENTRANCE)
H TWV OLYIWV
ol BtaKOvot

Kttl

O-6TTTWV |AVO-TT]pUOV

TOV apTOv irpoTi0ao-t K6KaXvp,p.vov Ta 8

(THE DIPTYCHS)

Td

AITTTVXO.

EuTo8oS

irOTT|pia

TWV diro0av6vTu)v

ov KKaXvp.jxtva

Appendix

536

is rr\v a-yiav
TTJS aYias Tpair t]S Jierd TOUS dpxieptas Kai Upcas
Kal SiaKovovs Kal (TOTJS) iravros UpaTiKOv TdYH- aTOS H- T(i Twv XaiKwv 01
dva<}>opdv

5
TO. SlirrVXCl

CUTW 8* Kal TWV

WVTU>V

(THE
j

*O

wVTWV

TWV

jiVTjfioveuel pacriAf ujv p.tTa

KISS OF

Acnraaixos

TOUS IcpcoLuvovs irdvTas

13

PEACE)
u

irdo-i

irpoo-<|>(oviTai

(THE CREED)
H TOU

15

0ciou Zup,p6Xov TTJS iriaTCcos Y^vTat irapd irdvTwv ofioXoYia

(ANAPHORA)
15

yt vT<

TJ

TOU TpKra^yiov dirovcrTos TWV

irapd iravros rov

ripocrVXT| 81*

-?js

Xaoxi

aYni<rTiKT|

80^0X0^10,

lfi
.

(THE LORD

20

dyY^Xcov

a-yicov
TTIOTTOIJ

PRAYER)

0ov

irarcpa KaXeiv TOV

d|

(THE ELEVATION)
YvJ/oi 6 tepevs

TOV 6etov dpTov \tyuv

Ta ayia

rols ayi oi?

irapd iravTOS TOU

25

Els ayios (fls Kvpios

XaoO

lyaovs Xpitrros

19

K<}>coveiTat

20
86gav Qfov IlaTpds)

eiy

(THE COMMUNION)
H iwv

^dXXtTai TO KoivuviK6v 21

uTa8oo-is

\Lva-rt]pLti)v

22
p.TClXT]4>lS

6i

TOV dxpavTov

TIS

O"Xtv

Kaipu>

TW

T7JS

0-UV

Tas x e ^P aS o X Hp.aTifcov

is TVIITOV

irpoo-LTW
KOlVCOViaV TTJS

Kal

8Xo-0oj

TO

irdvTas

CTTavpov ovTco
TT|V

35

MTa

TO
TO

4/aX0-f]vat

TOV

KOIVCOVIKOV

TtXeuTatov

Xc^Tai

Kal

TOUTO TO Tpoirdpiov
aro/ia rjfjMV atWo-eoff

MTa
dyiajv

X<^P

(iTaXapiv

p.vaTT]pi<ov

Tpairejtujv

Kal TO

diroT60fjvai

41T tav ^pdirtjav

ot

TOS 23

TWV

irdvTa

K\TjpiKol

TWV

irapa-

els
iirl

TT|V

T6

The Byzantine Liturgy of the

Kupte
(TOV

OTTO)?

avvp.v{]au>nv

on )jiWa?

fip.as

86av

rqv

TUV &yiav vov

viith

8io-K<ipia

fv ra)

TT)pT](TOV

fJ.V(TTT1pia)V

p,TO.<T)(el.V

(ra)

f]fJ.aS

rd

Ti|xta

KCU iroTT|pia KCU

d\\a

diroKa0i<rrw<rt

<TKvo<}>vXaKiov

pwriBia

Pa

537

Century

<rKVT

O\TJV rr/v fjpg

dyiacr/ia)

Sucato

Tt]v

24

aXXj/XouVa

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 10
the people take active part, referring (c. 24, p. 526) to the Areopagite for the
treatment of TO, fJLVffTiKurepa T teal v^rfKortpa. 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 in Trullo, A. D. 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. 74 forbids
c. 83 forbids the Eucharist to be placed in the mouths of the dead
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.
1
S. Max. Myst. 8 and passim.
Cp. in Trul. 101.
:

2
3
4

Max. Myst. 8, 9 cp. 23, 24.

In Trul. 81, which forbids the addition
S. Max. Quaest. et dubia 68 (i. 328)
S.

ifpartiov K(\tvafi TOV dpxifptas

cp. 23.
5
In Trul. 33 aAAa /JirjSf TWO.

l/fdoTa>
(<]>

6 ffravpcadds

Si

30

i^a?.

Myst. 12 ytvofuvcav evooOfv

dvayvu(T{j.aTi TTJS flp^vrjs

t/t

TOV

vno<p(avrjacav

cnravrcav ovyxcapelv etr afificavos Kara TTJV ruv

kv K\r)pa> KaraXe yo/iti a V TCLIV TOVS deiovs TO) A.aa) \6yovs dircKpowfiv ei /ATI Tt av 35
lepaTiKrj novpq xp^ffrjrai 6 TOIOVTOS KT\ (the canon affects lpo^d\Tai and dvayfcuarai :
S. Max. Myst. 10 ret? Ofias TUIV iruvifpav /3t#Ao> dvayvacrets
23 rd 9eta
cp. 4).
T>V

dva-yvcufffiara

specify the

24

77

number

TO. dvayvuff para : he does not

aKpoaais TMV Oeicav Xoy icav
and only particularizes the O. T., 23 TO Oav^aarov Kal fj,fja.
.

(v vofjiw Kal irpo(pT)rais 8T]\ovfj.tvr)s Oeias irpovoias

refers to the Apostle as well.

Trjs
6

fjLvffTrjpiov,

but no doubt he 40

he only speaks of rd GeTa aa/^ara as following the

23, 24
but he probably alludes
lections, without describing the arrangement in detail
to the two hymns, the vpoKfipevow and the Alleluia. For lepo\^d\Tr); see in Trul.
In Trul. 75 forbids disorderly and overloud singing, and the 45
33, tyd\7T)s 4.
singing of anything unsuitable to the place.
Max.
S.
Myst. 13, 14 cp. 23, 24 he always speaks of the Gospel separately
and does not include it in the dvayvwcr^ara.
b
In Trul. 19 5ef TOVS TUJV eicic\7](riii TrpotOTWTas tv ndffais /xer r)/4pais e^atpfrojs
S.

Max. Myst. n,

iravra TOV K\rjpov Kal TOV \aov f/toiSdaKfiv TOVS TTJS evcrtfltias 50
ypafyris dvakfyopevovs rd TTJS d\T]9eias vorj/WTa re Kal /cpt/xara Kal
TrapfK@aivovTas TOVS ijdrj TtOtVTas opovs TJ TT)V *K TOJV 6fo<popojv Tiare/jcui/ trapdooaiv

5e rats Kvpia/tais

\6yovs (K
fj.T)

TTJS

dd as

Appendix

538
d\Ad

Xoyos pr) aXXus TOVTOV (pfirjvfvTwaav f) us dv

oiodaKaXoi aid TUV oiKeiuv avyypnp.fj.dTuv irape&evTO.
The dismissals by this time were rather
S. Max. Myst. 14
cp. 15, 23, 24.
Schol. in E. H. iii. 3
theoretical and ideal than a matter of practice
7, p. 309
Kal diaaTaffeus ov
lo~Ttov 8e OTI T) dxpifieia avTrj vvv TTJS TUJV TOIOVTOJV SiaaToXijs T
Kal

6i

ypa(f>iKos

TIS dvaKtvrjOetrj

ol TT}S eKKXrjaias (pQjffTfjpfs Kal

J

10

11
12

Max. Myst. 13, 15, 23, 24.

The prayers of the faithful are apparently not alluded to in these writers.
Schol. in E. H. iii. 2, p. 305 TOVTO KaTa TT/V
S. Max. Myst. 16
cp. 23, 24

S.

IO fv Pufjiri KpaTovaav avvrfQetav tKfi ydp enTa /AOVOI oiaKovoi

OvaiaaTTjpiw Xenovpyovaiv ovs eKKpiTovs ot/xcu KaXet, TOVS 8e aXXovs dXXrjv Tivd eKTeXeiv XeiTorpyiav Kal
OTI avv TOLS oiaK-jvois TUV dpTov cl irpea&VTepoi irpOTi9eaai TOVTO oe
ar)/j.eiojaai
iravTaxov yii tTai oXiyuv OVTUV SiaKuvuv, ev *Pu{J,r) 5e otftcu trdvTorf CIKOTUS Sid TO
ib. 3
(Auvovs enTa TOV? eKKpiTovs
7, p. 310
BvaiaaTrjpiq) XeiTOvpyeiv
OTI ov p.ovov 6 dyios dpTOs KeKaXv[*fj.evos irpotTideTO dAAd Kal TO Ofiov TTOTTJPIOV birep
I
vvv ov yivfTat.
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 upoTidevai above perhaps rather suggests the latter.
The mention of the oblations of the laity in in Trul. 6g /ur) ftffTaj Tivl TUV diravrcuv
20 fv Xa iKois TeXovvTi tvoov lepov eiaievai &vfftao~TT)piov, fj.r]oafjLUs em TOVTO TTJS 0affiXiKrjs
elpyo^fvrjs (govaias Kal avOfVTtas fjv iKa dv 0ov\r^0fir) irpoadai owpa TOJ irXdaavTi
KaTa Tiva dp^aioTaT-qv rrapdoofftv 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 trapdooais cp. p. 532. 26.} Can. 99 forbids the
of the clergy, 28 of grapes,
25 offering in the sanctuary of joints of meat for the use
and 57 of milk and honey. The loaves and the chalices of the oblation were
in
dviaa
odd
irporldrjatv 77 tKK\r]ffia TOVS
number, S. Max. Qttaest. 41 (i. 316)
dpTovs Kal Ta noTrjpia. For the mixed chalice see in Trul. 32 d TIS ovv emffKo-rros
diroaToXoov Taiv iroift Kal vSup
rj Trpecr&vTepos jjir/ KaTa TT)V napabodeiffav vtro TUV
30 otvca myviis OVTOJ TTJV d^pavTOV irpoadyti QvaLav KaOaipfivOca tits aTeXus TO (j.vo~Trjpiov
(ayyeXXouv Kal Kaivifav Ta Trapaotoo/Atva. The use of the fans (rip,ia pimoia below
n. 29) made it unnecessary to veil the chalice.
1:J
Relatio motionis inter Maximum et principes 5 in Opp. S. Max. i. p. xxxiv
Schol in E. H. iii. 2, p. 306 woe ov irp&Ta Ta Siirrvxa trap rjfuv em Se TOV traTpos
TOVTOV fjLfTd TOV do-nafffjiov Ta SivTV)(a, uairep Kal ev dvaToXy. This apparently
means that the byzantine diptychs at this date occurred before the kiss of
TO>

TO>

o"rnj.ftwo"ai

3<;

peace (woe ov irpu>Ta = ovx &* tfpuTa] and els Tr)v dyiav dvacpopdv em TTJS dyias
Tpairt&s may mean at the bringing up on to the table/ i. e. at the offertory:
H. iii. 3
Schol. in
cp. the use of dvatyepetv in can. Ancyr. 2, above p. 525. 27.
40 8, p. 310 ffijfj.eicuaai OTI Ta oi-mv^a TUV diroOavovTuv em avTov (sc. Aiovvaiov)
i.
Iv
fiovov dveyivuo-KeTo
dva<pepop.ivuv
p.
disput. cum Theodos. 17 in Opp. S. Max.
:

".

TUV avnOe^aTiaOevTuv em Trjs dyias dvatpopds.

14
S. Max. Myst. 17
cp. 13, 23, 24.
:

15
15

45

17

Ib.

18

Ib. 19,

cp. 13, 23, 24.

24

cp. 13, 23.

Max. i. p. xxxiii /xcrd TOV dyiaarp.ov TOV dpTov

avTov \eyuv Td a/yia TOIS dytois.
S. Max. Myst. 24 (p. 519)
cp. 13, 20, 23, 24 (p. 522).
19
Id. Schol. in E. H. iii. 2, p. 306 TOV Kov<pia p.ov Kal TT)V vtyuaiv TTJS fjLids evXoyias
to TOV Oeiov dpTov (prjalv ov vtyoi o lepevs Xeyav Td dyia TOIS dyiois
cp. n. 17 above.
Relatio motionis in Opp. S.

vtpot
18

Myst. 21, 24 p. 522); cp. 13, 24 (p. 5i9

See n. 24 below.
^ S. Max.
Myst. 21 us TeXos irdvruv rj TOV ^vffTrjplov ^eTaooais yiverai 24 (p. 519)
in
oid TTJS dyiai fj.eTa\rjif/eus TUV dxpdvTcuv Kal faonoiuv f^vffTrjpioJv
cp. p. 522
26 TO Kvpiov (juf.ia Stave fieToa.
c^ Trull. 23, 101 TTJS d\pdvTov fteTaStSovTa Koivcavlas
In 23 bishops presbyters and deacons are forbidden to exact a fee or payment
of any sort for communicating a person.
Id.

21

The Development of

the

Byzantine Prothesis 539

2:i

In Trul. 101, which also forbids the use of vessels in which to receive the
sacrament rot/s yap l/c xpvaiov rj d\\r)s v\r)s di/ri \dpus nva
doxfta. naraaKw^ovras
uvrwv rrjs dxpdvTOV KOivuvias diovuevovs
TT)J/ TOV Oeiov owpov vnoSoxriv Kal St
pws npoo-iepcOa us TTponuwvTas Trjs TOV &eov el/tovos rty dtyvxov vkrjv Kal
:

(
8ee rtj
piov- (I

d\y
\y

OVTOJ
cate themselves

Trjs

ical

auf>opi((a&<u

rniav
u-xpdvTov noivuvias ^eraSiSovs TOIS rniavra
Soxfia. npoatyepovai 5
6 ravra
Iwufxpofjifvos. C. 58 forbids the lait} to communi

K ai

a bishop, presbyter or deacon is

present.
624, p. 390 (Migne P. G. xcii. 1001) TOUTO; TO) eret
an.^
Pufjaiovs paia, TTJS iff IV^IKTLWVOS km Zepyiov narpidpxov
KuviTTavTivovTrotews enffor^rj tyd\\(aOai ^era TO (j.Ta\a(3fiv KT\
see p. 342 10
above.

HT]vl

if

Chronicon paschale
dprfftioiy, Kara.

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
of
at

stage
development
any
given date was probably not the same everywhere. It remains uncertain at
what date the preliminary prothesis first took shape the Barberini
Euchologion 20
(p. 309 is the first known evidence for its
and that is silent as to the
:

existence,

ritual.

Cod.

Isidori

Pyromali

Venet. 1730,

p.

in

Goar

153.

Cod. vetust.

in

Cochlaeus Speculum

anttquaedevofiom sMogunt. 1549^.117.

Primum
ordinis

patriarchae

clero

cum

ecclesiasticis

sequentis

vestimentis

induto offeruntur in sacran o ab oblationariis

TJV

irotei 6

irpo0c<ri

O Qeos
aprov KT\

iraTpiapXT]S

cm

rfj

TOV aylov dprov

6 6ebs

rjfjLwv

(p. 360).

6 TOV ovpavtov

mundatae

ct

compositac oblatae

a populis susceptae quas pomt in patents

30
et adolens
super eas incensum dicit ham
orationem

Domine deus noster

panem etc.

qui caelestem

These two texts, of unknown but certainly very early date, are of the same
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 koyx ! this form is simpler than II and III
below; while in the censing of the oblation it goes beyond them.
type,

>

"

540

Appendix
II

The passage common

to

Theodore and Sophronius

in III is

found also in the

Germanus (Migne P. G. xcviii. 397 D), from which

and in which perhaps it represents the whole substance

Theoria of S.
derived,
5

account of the

prothesis, while

the existing text

is

is

it

probably

of his original
interpolated and cer

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. 16900) 77 reAei a TTpoffKOfudf) tv rf) dpxfi yivfrat
tainly represents a later use.

(above p. 310) and adv. Iconomach. i (ib. 4893)

10 Barberini codex gives the prayer (above p. 310).

hpaTiKr^v

TTJI/

h6yx rl v

an<

^ ^ ne

Ill

Theodorus Andidensis Comment,

Mai Nova patrum biblioth.

liturgica in
vi

2), p.

555

sq.,

580.

Sophron.]

[S.
in

Migne P.
To

21.

8.

rjpwv

CKdcrTTjV

liturgicus

39880.

c.

eV

or/cevo^uAa/aoi>

Kvpios

K.O.&"

Comment,

G. Ixxxvii (3),

co

Xpioroy

ITJO-OVS

KO.Ta.6vop.fVOS

TOV Koo-fiov forjs Kal

yivTai

TTjS

Tifpl

(rcoTr/pi

as

a)?

Kpaviov TOTTW o-Tavpiodfls OVT&S

fv ry

ay ia. Trpo^eVei Trapa

Xoyx

^ifTa

&6ai

TJ]v

/f

Se ..... TO

TOI)

fie

fv
<al

iepeco?,

cr(ppayif-

npoo~(popav 6 p,eyas BacriXfios

.
.
.
Trpoo-Kop.iovTS TOV

TrapedtoKev

apTOv

Kal

avTOV cv

aTTOTidevTes

5l (TK&) (OS fV

V(p\T] \fynp.V

TO

Q.S

TCp6-

TIVOS

fiarov eVi o~(payrjv fjx^ 1!

9.

KOiXias

TO KvpiaKov
Kdl

TrapdevLKOv

30

<f>r/p-l

ff)S

alp-draiv

o-u>p,aTOS

aapKos TOV
TOV oXou apTOV

u>s

p.yd\r]

35

VTrOtTTt lTOIS

/JLeVTOL

fToip.t nras

KO.I

K fJ.f(TOV TGVTTjS

KK\TJ-

ai8r)pa>

OTTfp KO.I \6yxr)v \eyov(Tiv (I Kai

KOlpOS

TIV\

O.VTU>

p.i)Tra>

Katvov

a>s

(T(op.a

alfMTOV KOL crapKos TOV

TrapdeviKov o~a>fj.aTOS, TOV oXou npTOV

/cat

df(TTTOTlKOV

TOI)

diaKovov

8iaTfp.vrai

(rio~f]p(j)

rj

Kal TOV
Ttvl

ov

ifpeeo?

\6y%i]v

Xeyoucriv
K

Kal

TOVTTJS d(plpOVVTai ... 6 fAfVTOl 6ld-

TO p*\\ov
V

TCp
rfjS

40 TOV faonoiou HveufMTOS

Trapa

d(f>lpOVTai

TOU jrddovs Kaipw 8ia

TO

OUTGO? t5tO-

du lKOVOS 6 TOVTO 8iVfpya)V

(TVV

IO.

KOtXias Kal

T?)S Trpucr^.opas
f)

a 7rapeAa/3f otare p.vfT(ii

TO.VTTJS f(TT\V 6

TWOS

KO.\

ev\oyias KOI

Trapa TOV &iaK.6vuv

CTi

a>s

cra>p.a

ai/J.0.

OVT(t)S

KOVOS
KO.I

i)

IdlOVnOO-TaTlKWS

6 lepcvs (TOip.:iuas

TO p.\\OV

alp,a ev TOO

[l

(TOV

avv

(lTTOTf\f~lO-dai

TrpoarjKovTt

nddovs

TOV faoTTOlOV HvfVfJLaTOS CTTlTaiTa eV TTJ Trpo6eo~(i

<poiTr)o~Q)s dcpirjo
8ld

TIJS

t.

The Development of
ravTd eV

a<f>iT]cri

Byzantine Prothesis 541

the

rfjv fv^fjv *fl iXeyojTOS

rfj rrpodeo-fi rfjv TCIVTTJS

roO

fvxfjv enihfyovros TOV tepeco?

IO.

df KOI iepels TOITO (sc. TO

el

8eo-TTOTtKov
p.eyd\T)

Tfl

fKK\rjaiq

rruXat Kai rcapa

<popa

ev

TTJ

^"erat

TU>V

diTp,veTO

OVTMS ereXetro

dictKovcw

36.

aXX* eV

Tffivovviv

aaifjui)

irpocr-

f]

(iprjTai

yap

apxfj rfjs irpoBf(T(i)S ws erot/ia/xera rov Qeiov aco/iaro? KOI TO

deanoTLKov

TOV

jrapa

alfia

e7T/i/3aXXovTos

dia<wov

xai

fi^Xoj/cm

fiepos

vdaros.

These writings are of unknown date

On

common passage

the

see II above.

oblation.

Sophronius seems the later of the two.

Neither mentions the censing of the
ic

IV
Circ. A.D.

Humbertus

Maxima

in

cardinal, contra

biblioth. vet.

1050

Graecorum calumnias

patrum Lugdun.

1677, xviii. p. 397 G.

Et puto quia bene faciunt ibi (sc.

Hierosolymis) quod non nisi integras et 20
sanctas ponunt ipsas oblationes in sanctas
patinas nee 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
lesu Christi aperuit.
itaque et in magnis et in
ecclesiis hunc morem
:

parvis
a sanctis apostolis habent omnes christiani
ipsius provinciae
autem
cohabitatores eis alii sic alii qualiter a suis
graeci
acceperunt.

traditum

The

sibi

made

distinction

in the last clause is

perhaps between those who use

who follow the Byzantine rite. It is not 30
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 Oda
lanwBov
Xftrovpyla TOV ayiov
Zante 1886, p. 8 while no ms. of S. James mentions the
prothesis except
Paris Suppl. graec. 476, and that
only gives an
TTJS irpoOcafcas (Swainson 35
Greek lit. p. 215).

the liturgy of S. James and those

clear

who

et>x*)

V
LITURGY OF
MS.
EuxT

Qs

irpofictTov eVi o-(payt)v

Harpos

e ^s

TO

irpoo-Kojjucrcu

........

Kai TOV Ylov KOI TOV ayiov

S.

PETER

Paris Graec. 322.

TI S

TOV aprov

Si^o-mu

^o
(Acts

viii.

32

sq.)

TOV

542
Kal

Eif 8e TU)v

TO Ivicrai TO aip.a Kal TO vSup Xc

is

(rTpaTia>TQ)v

.......

lTtt TTOie

Kvpif 6

O
ia

Appendix

vowp

(Jo. xix. 34) TO Trrjydvav TTJV rov

TTS TrpOCT

6UXT1V

Trpadels tavrnv

r)p5)v 6

6ci>s

Kal

vnfp

a>S

TOU Kno~p.ov KT\

TTJS

(p.

309).

Geoff 6 ayio? 6 tv ayiois dvcnravo/jtcvos (pco? olnwv

djrpoaiTov avTos

(piXavdp&niq

1O dvpidfjia

Trapifie

ras TroAAo? o/xa/ma? KOI

TJ/JIMV

Za^apiov ovrot KOI eK TCOJ/

TOVTO els ucrfi^v eucoftias KOI

Kal
ei;

ovpavovs

0up.tu)v

^eipaij/

TO,

Swpa

/cal

<wy

TrporreSf ^co

TO

aynaprcoXaij/ Trpoafie^ai TO

Troirjrrov e Xeo? yue^

Ka\xTTTi

aper^ trou Kypte

17

TOJV

^jttcoi

r/p.u>v

OTI fjyiaaTai KT\.

Xeycuv

rip alvto-etas (rov

TrXrjprjs

17

yf)

Kal eTraYt Xtywv

e/Saori Xeutrej/,

Kvpi:>s

Kal

6 Kadf]p,vos

opyi^trOtiXTav Xaot*

0u(j.La

TOV Xaov.

Paris Gra^c. 322 is of the sixteenth century, but its text is substantially that
of the Paris ed. of 1595 and of Vat. Grace. 1970 (cod. Rossanensis in Swainson
Greek lit. p. 191) of the twelfth century
The other mss. Grottaferrat. T vii,
Paris Suppl. grace. 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.
v

VI
LITURGY OF

25

E^XT|

Kupie 6 deos
fj.e

els rrjv

iroiei 6

5. 13,

ff.

lepevs p.XXcov

6 sq.

irpo<TKOp.Ccrai

f^mroareiXov poi bvvap.iv e v\l/ovs ayiov (rov Kal evitr^vaov

bianovlav aov Tavrrjv TOV irapaffrfjvai pe aKara/cptVa)? TW (po/3epa)
rjp,S)v

(f>piKT<p

crov j3f;/Mari KOI Trpo&evfyKai o~oi rfjv dvaip.aKTOv 6vo~iav

Kal |XTa
p-TjSev

UXT|V

TT|V

TO o-vvoXov

Kal

35

TJV

CHRYSOSTOM

S.

MS. Auct. E

Bodl.

Xa|3u>v

BIQ-KOV,

Qebs o

irpoo-cj>opdv

0os

Kal 6

r/fjLSiv

7rixei

iTa TO

6 SLO-KOVOS (XVCTTIKUJS
f\(T](TOV

TT^V

irepiKoirm auTT|v

Kal o-Tptv|/as TT|V |xepiSa 0ui TavT

Kal e7riTi97]o~i TCO 8io~Ka>

otvov cr^pa^L^v

Kal KaXtnrm TOV

Kal Xeyct

Xa^wv

\fyu>v

OTI (TOV TO Kpdros KrX.

TO>

iroT-r\piov,

Enl

TOIV

lpVS VX

iroTirjpLcp,

Kal

wo-aurus Kal

tiriTL0Tio-i TTJV

Trpodeafwv TOV Kvpiov

T O- L T T| V e ^X l V TaVTTjV

aYi

derjdwfJLfv

6 TUV ovpdvtov aprov Tr/v Tpofpfjv KT\ (p.

3^)-

Kvpif

The Development of

Byzantine Prothesis

the

Kal Xt Yei 6 BiaKovos Tou Kvpi ov bfrjdMfiev Kal 6 uTroSiotKovos Kupie

Kal 6 lepttis 0vp,uov rd Supa XY l
b debs
Qvpiafjui Trpoacpepopev aoi Rupee

f]/j.a>v

543

e Xerjo-oj/

evabias KT\ (? 359)

Kal tpxovrat tv TTJ d-yia. rpaire^T) Kal 0vpia aunqv Kal TO, aym Ovp-q Kal oXov
TOV vaov Kal TOV Xaov irpO rropevop.evou TOV SiaKovov p,rd Xap/irdSos.
5

F. 14 v. a/for

Kal

Great Entrance

//*

Upcus 6 Gvcridcras

ras ^elpa?

K.CU

JJLOV

(p. 318.

VLirrei

KVK\U>(TO>

TO

40)

XY WV
6vo"ia(TTr]pi.6v

crov Kijpie.

This ms. of the end of the twelfth century belonged to the monastery of 10
Messina (f. 2), and therefore presumably represents a use of Sicily
and South Italy. This form is also contained in Grottaferrat. T
ii, f. i (twelfth
S. Salvator in

century).

VII
LITURGY OF
MS. Cairo

np>

>fiaTOV

eVi (Tfpayrjv

MARK

S.

15

Patriarch.

........

fj

far}

avrov (Acts

32

viii.

sq.).

EtXT| TOTJ 0vp.idp.aTOS

a-fjifpofj-fv

fls

deup,eda

KaTva>7riov

tiyias

rrjs

TO inrepovpaviov (nw flvaiao-Trjptov

&orjs

els

<rov

6iTp,rjv

ava\^<p6rjra)

eucoSt a?,

els

8rj

20

lifyfcriv

Kal l\ao-fj.bv iravrbs TOV XaoO (TOV ^npirt Kal olK.Tipfj.ols Kal 777
TOV TIaTpbs Kal TOV YtoO KOI TOV ayiov Tlvevp-aTos vvv Kal aei Kal
TOVS alwvas
alwvwv.
ap.rjv.

ap.apTiwv

r;p.a>v

(pi\(tvdpa)7r{q
els

TO>V

ETTI TTJ TrpoQeaei

Ae oTroTa Kvpte 6 6ebs

Tainy TWV Ti^ iav da)pcov TOV Kvpiov

fjp.5)v

Irjarov

XptaTe

25

der)6>p.ev

avvavap^os vlbs TOV a^pavTov

TIaTpbs KOI Tlvevp-aros ayiov 6 p.eyas ap^ifpeu? 6 7rpoo~6els tavTov a/j.vbv ap.a)p,ov
TIJS TOV Koap.ov
(dT)S, deopeda Kal TrapaKaXou^eV o~e (piXdvdpane dyafle
e7TL(pavov Kvpte TO Trpt crcoTrdi aov eVi TOV apTOV TOVTOV Kal enl TO KQTr]piov TOVTO
VTrep

els

p,eTa7roiijo~iv

TOV a^pdvTOV o~ov

pdne^a Travayia,
Kal aco/zaTcof
(TOV Trarpl Kal
els

TOVS (ilwvas

o~a>p,aTOS

Kal TOV Tiptiov aifjiaTOS ev

lepaTiKrj

vpvadia, dyye\iKrj ^opoaTacrt a,

Kal

Trjv

o~ol

navayiw Kal dyadw Kal

T&V
(ov.
ap,r]v.

T<a

do^av dvairep,7rop.v

a~vv

ois

o~(

30

els fieTa-

TCO
di>dpx<a

faoTroica crov irvev^aTL vvv Kal del Kal

alu>i

SLO.KOVOS

35

EvXay^froi/ deo~rroTa (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. D. 1207
The text of these mss. is considerably byzantimzed and the
(ib. p. xx).
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
VIII

LITURGY OF

CHRYSOSTOM

S.

MS. Bodl. Cromw.

iroiwv

aravpovs Tpets

it,

22 sq.

ff.

tirdvto TTJS

elO
fl? TrpoftdTov eVi

IO 0u/it a/za

(rot

OUTWS TrpiKOTTTi avTT\v

Xpiore

Trpocrfapofiev

^a))

17

6 ^eos ^aii/ els

a/za/m az/ TOV

TTJV

<rravpoi8ws

...........

(r<payr)v

Xryei

ava<}>opds

QvfTdi 6 ap.vbs TOV Qfov 6 vlbs TOV Tlarpbs 6 a tpcov

o(Tfj.f]v

Ko<7/iov

\Y<v

aurou (Acts

cueoSta?

viii.

KT\

(p.

32

sq.).

359. 34).

Etl\T\ TT]S irp00CT60JS

Err! rfj rrpodfffd

Qebs 6 6cbs

f]fJi$)V

TO>V

ripiav

d<ap(0v

TOV Kvpiov derjdwfiev

6 TOV ovpdviov apTov TTJV Tpofprjv TOV navTOS Kocrpov KT\

(p. 360).

15

This ms.

is

dated 1225

A. D.

IX
LITURGY OF
Liturgia S. Chrysostomi a
ss.

20

Diaconus igitur

accipiens

CHRYSOSTOM

S.

Leone Tusco
patrum Antw.

panem

si

cum

translata ap. Liturgiae sive

mt ssae

1560, p. 49.

sacerdote

etiam sacerdos sine diacono facit in eo

cum

mtssam

celebraturus sit sen

lanceola crucem dicens

In nomine dei et salvatoris nostri lesu Christi qui immolatus est pro mundi
vita et salute
et incidens lanceola

signaculum panis

25

dicit

Sicut ovis
et sic tollit

..........

particulam illam

Quoniam

videlicet

tollitur

quatuor paries in figurant cruets

in

haec
enarrabit

(Acts

viii.

32 sq.)

signaculum cum sua medulla

de terra vita eius

Gloria Patri et Filio et Spiritui sancto

sicut erat in principio et

et

dicit

nunc

et

semper
3
et

tune in inferiori signaculi parte insignat crucem

Immolatur agnus Dei qui

et

35

tollit

cum

lanceola et dicit

mundi peccata

ponit eiusmodi partem in disco.

Deinde facit commixtionem in calicem mittens vinum et aquam et dicit

Unus militum ........ testimonium eius (Jo. xix. 34 sq.)
et in

dicendo quidem exivit sanguis infundit

aquam.

vinum

et in

dicendo aqua infundit

The Development of

the

Byzantine Prothesis

Ubt haec fecerit diaconus accipiens thuribulum

incensum

et

dicit

545

sacerdoti

Benedic domine incensum istud

sacerdos

et dicit

Incensum

offerimus Christe

tibi

Deus

in

odorem

diacono autem

suavitatis spiritalis

mitte

Amen

nobis gratiam Spiritus sancti nunc et

semper.

thuribulum sacerdos explicat super thuribulum sancta

corporalia sacro calici superponenda quae dum fumi odore imbuuntur dicit

Dominus

tenente

regnavit,

decorem indutus

est

indutus est

Dominus fortitudinem

et praecinxit se

Parata sedes tua nunc et semper et in saecula

10

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
et dicit

Deus deus noster

The

I-

sacerdos orationem hanc

qui caelestem

panem alimentum

was made in the

names commemorated in the great
translation

the beginning of the century.

See

totius

mundi &c.

(p.

360)

latter part of the twelfth century, but the

intercession fix the date of the original at

20

p. Ixxxv. 30.

X
LITURGY OF
MS.

MTd

TO

TTpoOecrtv
Aa|3a>v

f\

p,Tj

T-qv

ay lav

dra irpiKoirTt
fly 7rpo/3aroj/

5 sq.

dva<j>opdv

o-^pcryi^ei avTT|v

altovav.
Xa|3(>v

cra>Trjpos

^p.u>v

TT^S

rjx^ 1!

2=;

Xoyx^S TpiTOv Xtyuv

irjaov

Xpiorou TOV TvOtvTos

Koo-fiov farjs Kal rrcoTrjpias

auT-qs p-fpos TeTpajxepus Kal ojxaAicras IK TUJV

irpOO-(J)pt V TW 8lO~KO> \tytoV

TOV

p.Ta

Kvpios Kal

a>safj.vbs

.....

77

^co^

4^xwv
-5

avTOv

Kal YtaJ Kal ayiw

TlvevfJiaTi Kal vvv Kal del Kal et? TOVS aluvas

Ao^a UaTpl

afj.fjv

TTJV a-yiav

dvacj>opdv

6 a/ivoy

tirdvo)

Els TWV o-TpanuTcov

OVTWS

TriTi0TjoT.

TOV SICTKOV xapdo-o-ei

..........

irpos TOVTOIS Ti0is TOV otvov Kal

EI0

fiF.

TOV lepta Kal TOV Sidicovov ampx^ai 6 StaKcov is

rqv
irapovros TOV 8iaKovov 6 Upevs Kal iroiei TT|V irpotTKOn,i8T|v OTJTWS

dn4>iao-0Tivai

VTTep Ttjs

tTa

CHRYSOSTOM

Paris Graec. 323

Ety TO ovopa TOV Kvpiov Kal deov Kal

TO>V

S.

T }]v dfiapTiav TOV

TO v8wp

.........

TOV daTpio-Kov

tirdvoj

Koo-fj.ov

Tw

rj

fiapTvpia UVTOV.

TWV

d-ytw

irorrjpi(j)

dyicov aprcov

Tco Xo-yw Kvpiov 01

ovpavol eWepeco^crai

N n

OAITTJV

Xcvuv
40

Appendix

546
EITO,

6 SUIKOOV 0vp.iap.a

Ti0T]<riv

TOW 6vp.tap.aTos

ETTI

ev

TO>

TtpodecretoS TOV Kvpiov

Trjs

d(i]Qa>p,cv

6 Upetis TTJV euxfy

o~oi

OvpiapA

Xptcrre 6 $eo?

7Tpocr<ppop.ei>

Kal Tr\T]pa)0i(rr]S TTJS

Etra irdXiv 6

8iaKa>v

TWV TifU&v 6

>

Era

TTJ

Trpodeaei

o Upevs TT|V

*O Qfbs 6 debs

Kal

IO

Tjp.S)v

(p-

360)

a>pa>i>

\iyti

TOV Kupi ou

$er)da>p,ev

VXT|V ratJTijv

6 TOV ovpdviov apTov TTJV Tpotpfjv TOV TTCLVTOS KT\ (p- 360).

8iaKovou Kparovvros TOV 0vp,iaTov 6 icpevs dirXoi TO. KaXiijip-ara

0vp.iwv avrd ical TW p.v irpwrco aKe-n-dfct TOV Staicov Xtywv

TW
*O Kvpios

Kai

eV

fjp.as

TI;

O-KCTTTJ

CTCpco TO tv TW

/3a(rt Xev(7f

15
8

KT\

TO\)

Eo~KTrao-as

TU>

evaio ias

et? oo~p.i]v

i^icoi/

UXT]S 6 SLO.KWV 0v|u.iu.

....

rutv Trrepuycoi/ o~ou

(?) TroTTjpio)

craXevdrjafTai (p. 360)

eroi/to? 6

Qpovos o~ov vvv

TWV alcovwv

Kal eis TOUV alcijvas

ciel

Xeywv

TptTO) o-KTrd?i djx^oTCpa 8t]Xa8T| TOV 8Co-Kov Kal TO iroTT|piov

ovpavovs

f)

airoO

aperi)

r^y alveo ecos avTOv n\Tjpr)S

/cai

f)

Xty^v
yrj

vvv

KOI dei.

Kal 0vp.ido-avTOS Ta uyta TOV SiaKovov direpxovTai

20

tv

of the fifteenth century, but the prothesis seems to

323
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.
Paris Grace.

is

XI
NICOLAS CABASILAS Liturgiae

25

Migne P. G.
Kai npwTOv

7.

avdp.vr)o~iv

Kara
OQ

(pr]o~l

TT\V fKfivov

Kupt ou

TOL!

napayyikiav ...
avdp.vr]mvj

Trjv

KVpiov eVayet Ta
rrjv

/eat

dcov

TOV

8ia TOVTO

(rcor^pi ov

Kara TO 8vvaTov avTos o irjyovp.fvos

wz

fe\rj TO

dcopoi/

"Els

crcor^po? rjp,)v irjo-ov XptaroG

8. eVfi TOLVVV TOV Tpoirov TOVTOV Set iroieicrBai

TOV eVi o~(payr]v fJX^

35

7-11

/cat

etTrcov

dr)\ovvTa TOV (TTavpbv

-rrfpl

expositio

381 sqq.

ov del TOV Ifpbv aTTOKonTetv apTov

a$

(ipTOV \af36p.vos

TOV KVpiov

cl.

Kai

lepevs

nddovs eniXeyft
Ka * Ta **l s Ka

TI]V

Ely

dvajj-vrjo iv

TOV

TOV QdvaTov

yap TOV apTov

TO>V

TOV yap (ipTOV

iraXaiwv irpofprjTfiav

pyp&Ti fat Trpoaray/iaTt

^pei af noi&v

Top.rjv KOTO,

xai
.
T^f avTi]v Kal 7rapd&fiyp.a Troieirai ToO 7rpoKfip.evov .
(Tio Tjpiov fiTa aTTOKOTTTet TOV aproi/ eif Too-aura Stniptt
.

eVei TroXXaKis irrjyvvs TO

TOV
.

TTpoffrrjTiKov
.

/cai

Ta

\6yov, fKa&Tov TOV Xdyou p.epos (papp.6a)v eKaorcp

Trpoadfls Kal TOV apTov 6els ev TOO

f^tjs Ttjs TrpofprjTfias

eVeif a Trotei Kai Xeyet Si

40

ufTai

<pT]o~lv

TavTa Xeyet Kai

Z>v

avTrj

17

^uo-ia Kai 6 TOU

dyios TOV Qeov 6 aipav

Troiei

TOU davaTOV

TO.

/ze pfi Top.fjS

ifpcu Tri

Kupiou GdvaTos
TTJV

apapTiav TOV

&rj\ovvTa TOV Tpoirov o~Tavpbvyap ev

ra>

The Development of

Byzantine Prothesis

the

%apaTTei Kai ourco ju^vuei TTWS 17 Bv&ia yeyovev

TOUTO Kai oos eVi TU fiesta ftep / Keyrei TOP cipTOV
diT)yovp.evos TTJ TOV

KaXei Kai
\6yXrjs

Kai ovrats

vdxrKei

Kai

6fjLOLO)S

Kai

8ia TOVTO

TT^rjyfj

epyw ravra

ptvaav eKcldev

cKtiinjS dvap.ip.vr](TKri rfjs

\6yois

loropias dvayi- 5

TTJS

Xoyxfl awrou T^I/ TrXevpaj/ fvv^ev.

<^>r;(Tt

alp,a Kai vdcop Kai Xoyco 6u/yetrai KOI

K.a\

v8a>p

v0(as

p.fra 5e

TT\evpds eKei

Kai TO TrXTjTTOf

yap

7renoir]iJ,evov Iva

TO iepov TTOTTjpiov olvov

els

8ia rou (rravpov.

rrjv 7T\rjyr]v TTJS

dir/yovfjifvos KOL rols

eis TaJv trrpaTicoraJj

Kai TO

eyxewv fMV

apTov

o-^/^a Xo -y^j;? atro e^ei

eis

cm

547

fpy(*>

faiwwrtv,

eirtXryflW re Kai TO p^fia

IO. 6 5e lepevs TTJV Trpotraycoy^i

^rj\6ev ai/za Kai v8cop
fKaaTov pepos d^aipovp-fvos Iepov Troierrai 10
6 0avaros
TOV
dcopov ou TO auTO Xryew KOI -noi&v antp e apx^f Si
f<rrjpaiveTO
.
riVa Se ra
Kvpiov OTI OTTO^ flpT^fieva TTfpi 7rdo~r)s T(\TTJs flprjo dai voovvTai
.

CTI TroieiTai Kai TCOV Trpoo-fve^devTo^v

2>v

(7ri\ey6fj.tva

Tovde TOV ayiov

....

Tovde els a(p6trii/ ap.apTtS)v \^v^coj/

*]

elprjfjieva

eX^wv
Tols

eo-Tr)

7rpo<p7jTai?

aj/^pa)7roi

<paivop.evov

eVi&is awTco [rw

ejrdvo) ov r^v TO iraidlov
Trepi

iravayiov TOV Qeov p.r]Tpos tls

rrjs

II. Toi/ Xfyo/iei/ov do~Tepio-Kov

6 atTTi^p

TO

doav

Els

Kai I8ov

CTI 8e

awToO Geco rrpenovra Iva

irepl avTov Kai dvdia

JLII)

fiiKpa

Kvpi ov

u>vr

pTO)]

Kai

(prjalv 15

TO Troppoo^ev

5ia T^I/ aapKa KOI

irep\

avTOv

deuiTrjTos

ovpavol eo-Tepea)6r)o-av *O Kupios

evedvo-aTo
EKaXf\^ej/ ovpavovs
e/3acrtXcv<rcV) evirperreiav
dpeTr) 20
Kai TUVTU Xeyei
avTov Kai T^S (rwetrtets avTov irXr^povfievr]
yrj

i*7roXa/3a>tri

Tto

Xo-ya)

01

fj

rj

Kai KXu7TTei TO Saipa TOV cipTov brjXovuTt Kai TO TTOTTJPLOV TrenXois Tip.iois Kai
Bvp.ia TravTa^odev
fjfjids

ev

TaOTa

... 6 lepevs KeKdXvfip,fvois eViXeyei

TWV TTTCpvycoi cTov Kai dvfjLid

Tolf Scopois SKeTracroi/

TTJ O-KCTTT]

TTavTa\66ev.

OVTCOS elirutv Kai TtXeo^a? Kai evdp.evos TO. TTJS lepovpy ias airavTa

(TK.07TOV dnavTT]Q-tiv
TT]S

avT<n

els

TO dva iao TTjpiov ep\eTai Kai OTQS Trpo

TTJS

KOTO 25
lepds

lepovpyias ap^erat.

Nicolas Cabasilas was archbishop of Thessalonica c. 1350. The use which he

describes seems to be approximately that of XII and XIII following.

XII

LITURGY OF
Kvpie 6 debs
p,

els

ecur6crTl\6v

CHRYSOSTOM

S.

Cod. Basilii Falascae in Goar

Evx<>\6yiov

p,oi

dvvapiv

(The Vesting)

Kai

Venet. 1730, p. 85

vtyovs ayiov o~ov Kai evicrx^trdv

Ttjv diaKoviav o~ov TOVTTJV TOV Trapao-njval p,e a /cnTaKpiVcos TCO (pojSepto crov
Kai irpoo-eveyKai aot TTJV avaip.aKTov uvoiav OTI abv TO KpaTos KT\.
fjp.S>v

dir\0a>v

ev

TQ irpo0(Ti \ap.pdvei
TTJS

Tou Kvpiov
Koo~p.ov

a>>]S

rr\v

........

uva^opdv

<r<j>pcryiajv

aviTT|v p.erd

XOYX^S Ae-yw

Kai 6eov Kai o~corf)pos jj/zwv liyffow XpicrTou rvBfVTOS vnep TTJS TOV
Kai ffCDTijpias vvv Kai dei Kai eis TOVS alwvas

N n

TO>V

alavcov

548

Appendix

KT\
eira TOV tKTjnj0VTa dprov Kparwv ^irdvco roO SIO-KOV

6 ap.vbs TOV

Qeov

8^ TT|V Sevrlpav

XYCI

0i<erai

is

ae

TIpfo-fBdais Kvpte T^f TeKovarjf

Mapias eXfrjaov

(rSocrov

/cat

v8ov

els TT\V

rm&v dfOroKov
as dyados KOI

8f(nroivr]S

ras ^v\as

f]p.cov

KII\

crapKa

aHirapQttHW

(pi\di>6pa>Tros

Kal els TpiTrjv \tyfi

10

Ta>i>

&yia>v

Kal

iwdvvov.

/SaTTTtoroi)

ay uav

TCOJ/

ayiov TOV 8tvos o5 Kal

tTTCira Xapcbv TOV

T<]V

\i\\iol

TU>V

Ttp.ia>v

TOT) ev d-yiots

la)d^j ou,

TU>V

XpucrooTo^iou, TOU eV dyi oi? Trarpoy

ou
J7/icoy NtKoAaov, roG dyt
Kal

TWV

TWV ayiav

XY UV

UXTJV

TT|V

T]p.cov

dy/cov eVSo^coi

Kal

7ravev(pr]iJ,<t)v

Trarpos r/^twv KOI a p^tfpeco? BaaiXfiov, TOU eV

aVoa roXwj Kal TOV

Kal TTUVTCOV

auTov aKpoSaKTuXov

OTrooroXcoi

Trarpo?

i7/icoi>

TovSe
Kni

KTT]T6pCOV

d-yi ois

Tpr/yopiov TOV 0eo\6yov, TOV ev dyio

o5 Kai (pp. 331. 29-332. 5) Ku

i^/zcov

iraTpos

20 |AVT]p.OVUl

Trpotp^TOv npoopop-ov Kal

7ravev(j)r]fj,a)v

deoroKov Kal denrapdevov

cirovpaviav ftwdftteav, TOV TI/LU OU irpotprjTOv Trpo-

dcra)p.(iT(i)v

dp( tp.ov Kal ftaitTKTTOv

Kal

fv\oyrjp.VT]S 8fo~Troivr]S

15

(vdoa>v

p-vrju^v eniTe\ovfjLev

dpTOV

T^f Travayias d^pdvrov

Mapt as

dwdfifOiv, TOV Tip.iov

7rovpavi(i)v

TQ)J/

JUVTCOV Kal vcKpuv.

EiTa tr$pa.yi& TO vap.a Kal TO

"Evoxri?

KXWV
Kat

25

EiTa 0L p.ia

8<

TO

HvfvfJiaTOS ayiov

TOV KpaTfjpa

vdjjia els

ei? TOJI/ (TTpaTitoTwv

TO. KaXvp-jJiaTa

Xoy^j;

Kal KaXvirrei

*crX.
TO,

Xt-

ayia

*O Kuptoj fj3ao~i\evo-ev, evTrpeneiav eW5u(raTO

Kal iraXiv

Oujii^L

TO aXXo Xcycov

Kal yap ecrrepecowe KT\

30

Kal

el

ao-repCo-KOv TiO-qai Kal auTov tiirepOev

ovpavol eo-Tepeoodr/a av Kal

T&) Xdya) Kvpiov ol

l

lTa 6vp.lUV TO

*EKd\v\|^ei/

ovpavovs

EiTa 6 SiaKovos XtYt

f]

dpeTrj OVTOV Kal

ETT!

Trpodevet

ri;

35

*O Qfbs 6 debs

EiTa 6 8ia.KOvos XtY* 1

Upevs
f)fj.a)i>

Tou Kvpiov

&Yi-a Kal TT|V

Tpairtav

TT^V

aylatv

Kal Td

mfl7]KS

avrov
ro{)

8a>pa>i

XY

TrXrjprjs

Kvpiov

77

yrj.

der]da)fj,(v

euxV

6 TOV ovpdviov apTOV KT\.

Ofrj6a>fj.fv

KVIK\U)

Qvp.iapui aoi

40

Tt)S atj/eaea)?

TO>V

TOV 8io-KOu Xl

irvVfj,aTi

Kttl Tl0t |a.6VOS

tXlpp.VOV

jJ.tYO

TOO

6 icpcvs 9vp.i^. T^|V irpoOeaiv Td

XCY^V

TTJV

eux^v TavTTjv

The Development of

the Byzantine Prothesis

549

After the Great Entrance

Kal

VIITTOJV

rds

Xty a s
eV

o re lepevs Kal 6 Biaxovos

a$a>ois

ras ^ftpay fiov xrA.

This MS. of the fourteenth century, still at Grotta Ferrata (T

iii), was
to Goar by Basilius Falasca archimandrite of Grotta Ferrata, and repre- 5

shown

MS. Vatic.
sents the Italian and Sicilian use of the fourteenth century.
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

ORDO OF THE LITURGY OF

MS.
McXXwv

Paris Graec. 2509

6 Upevs XiTOvpYT|o-ai tumcriv tv

TWV

[AirpO<T0V

Kupte 6 dfos

OIYIUV

f]p>v

TO>

ra)

(iriTfXcaai (sic)

^/iti/

jBrjfuiTi

bvvafuv

........
Ti0T]<ri

TTJV

e^

UXT|V

rfjv

8e(77rora

crov KaroiKrj- 15

dvaipaKTOv iepovpyiav

........
Kal

irpo<TKWT|cravTs

avd rpeis

SiaKovos Eu-

Kal os

EvXoyTjTos 6 Qeos (p. 356. 25)

Kal
b

Si

6 Biaxovos

Xc-y**-

Upevs

Xa|3<*v

o-ravpot avrr|v p.6rd

Kal ravra

irpoo-<j)Opdv

Ets dvapvijtriv KT\

Ka0"

ira

25

ToO Kvpiov derjd&fuv eiriawdiTTCov

TT\V

(p.

TT|V
TTJS

jxerd TT|S

Kvpif

XO

356)

cva ovv crravpdv tirio-vvdirTei 6 SIO.KOVOS Tov Kvpiov

<TTavpoi8ws

20

fjfjuv.

TTJS irpoo-^opas Kal \iyfi 6

\6yr)<ruv

T<MJTT]V

v^ovs dyiov

dvaTrefarofjLfv (cp. p. 354).

Trp60<rtv

Qebs IXdadrjTi

Xiyx^v twavw

TT|V

aov diaKovlav Iva aKaraKpLTCis

(The Vesting)

els TTJV

O
Etra

86av

SiaKovou Kal O-TOVTCS

\itra. roxi

va$

roD ^ptaroi) o~ou KOI

ort ayios fi Kal aol rfjv

Kal direpxovrai d^orcpoi

v.

OvpWV XtyOVCTtV JXVO-TIKWS

^aTr6(TTi\ov

(ppiKT<a

226

f.

rrjpiov Kal evia-^vcrov Tjp.as (is rr]V npOKeififVTjv

7rapa<TT<i)p.(v

CHRYSOSTOM

S.

XoYX^S o Upevs dvaTp,vo)v

Q,s irpofiarov fVi a~(payf]v

8T)dS>fifV

TT|V -rrpoa^opdv

KT\

TW Upet "Errapov df<nrora Kal os |3d.X\wv

XOYX^V ttfpi p.rd irpoo-oxTjS TOV dprov Xcywv

cira X*yei 6 StdKovos

TTJV

"Ort

aiperat KT\

36

550
Kal

Kal 6 SUIKOVOS

6v6p.evos Kal

avrov

Ti0T]o-i

Qeov vnep

vlos TOV

v TCO SicrKco

TOV Koo~p.ov

TTJS

EiTa Xeyet 6 BiaKovos

SeWora

Nv|oi/

Kai

EtTa
Et?
6ei>ov

Ti/j.r]v

Kal

Map/ay
Kal

a>v

rjs

6 tepetis tTfpav

Xa(3u>v

Kal

TO.

\LVj\\Lr\v TTJS

rrava^pdvTov

TiOirjo-i

a>OTroiov

papTvptov Tewpyiov

Tav oaiwv

fj.apTvpa)v.

Kai

(v86cav

(iyi(ov

p.eyd\a>v

avapyvpwv.

riyv p.vr)p,r]v
3:5 rr}v

Ta>p

rcoy

otri coz/.

Taij/

d-yicof
dy/ooi/

TWV

aov

Vyrep ToO ftnirKonov

ayia)v

iTpoo-<j)opdv

TO>V

VTfL\ap,ev(civ

TK>V

Xt

evcr
f]p.(av

Kal

nd

vTrep Trdo-rjs

TeXeuTalov 8e Xe

ciTa p.VT)p,ovevi Kal ous povXtTai

Kvpie TtdvTcov

ratf iKecriais Trpo

Yrrep roD rrarpbs

rjp.5)v.

Kai

&v

6vo-iao~Tr]piov

MvrjO-0r]TL Kal TTJS ep.r;s dva^ioTijTOS

fjp.lv

rot? dva^iois

ovyx^p^ov

p.oi

avrwv inrfpfv^firav

fKOVO~lOV Tf Kal aKOVO-lOV.

Kal u0xs XtY

%$

Qvfuapd
Kal

Ev\6yT]aov deanoTa TO QvfUapa Kal os cu

o SiaKovos

croi Trpoo~<ppop.v

8iaKovos

Xpiore 6 6ebs

Tou Kvpiou

8er]6wp.fv

f]fj.u>v

Kal

VTTO0VHIWV aUTOV

Ta

Xdy<

fOTTj OV

^O

TJV

Kup/co

Trjs fv Xptcrro) j^p.aJi dSeX(poTj;To?.

<rBai.

Trdi^rcoi/

ra>i/

avapyvpoov Kocr/ia Kai Aajuavou Kal TrdvTGW TWV

Kai roD dyi ou 6 8 ou
dytcot xai SiKat coi aeoTraropa)!^.

Kal diap,ovris

MvrjQ-drjTi

KOI

TrnVrcoi/

/cat eWa)i>

tap-aTtKcop

Kal tTf pav

^o

BcurtXetov

TCOJ/ d-y/cot

Geofico/jou

Arjp,T]Tpiov

jSaTrrt

Tcov ciyi&v Kal

8i8ao-K(i\a>v

ayicov tepap^wi/.

2a/3a (p. 35^) Kai

apTOv

a-Yiov

npocprjTov 7Tpodpop.ov Kal

oiKovfj,ViKa>v

TTiTf\ovp.v Kal TTUVTCOV (TOV

f)p,5)v.

deoroKOv Kal aenrap-

7ravfv(pr] fxcov aTrocTToXcoj/.

TWV

(hxriav TavTrjv els TO vnfpovpdviov

/3a<riXea)v

\tyei

(rraupo?, Trpotrratriat? TCOV Tlfiiuv CT

feat

Kal

ap^iepap^uiv

XY

Tcpav

ev86ov

Xpucrocrro/xou (p. 358) Kat irdvTWv

20 p-fydXdov

Kal TO vScop.

vajJia

irpoo-<})opa,v

?)f(T7ro!.vris ^p-cois

Xapwv Kal

Kal TCOV dyt coi/ eVSo^cui/

ayitov

T$

I^TJS

tv TCO dpio-Tepat p.cpci TO{

TT|V |iepi8a

Avvnp.fi TOV Tip.iov Kal

fi>doa)v

-navroTe.

rals tKetrtaiy 7rpo(r8e^at rfjv dvariav Tavrrjv fls TO vrrfpovpaviov

hvvap.fa)v afroo/iUTo)!/, TOV Tip,iov

\G>dvvov

o~a>TT]pias

Kal os VTJTTWV TOV aprov ev

(TT par icar

rail

i?

eiTa
i

Kai

(tof/s

danavap-fvos, 6 Kevovp.tvos Kal p-T/SeVore Tr\T)povp.evos

p,rj

Kal evXoYOuvTOS TO{) Upecos pdXXei 6 SICIKOVOS TO

10

Xyi

Kal os Ttjxvcov avirov aTavpceiScos

Qvcrov SffTTrora

QvtTCii 6 dp.vos 6

Appendix

Kal TO

TJS*

Kai

iSoi>

els oo~p,r)v tvtadias

XY

Ti0T]O-iv

avTOV

(p.

359)

dar^p

Trporjyev

TO TTOlSlOV
Kal

KT\

tepevs Xa^wv TOV daTCpiaKO

TW ay iff

SICTKCO

avTOvs fas eXdw

A
Kal

Xa|3a>v

TO

551

Byzantine Diptych

CLUTO TiOtjaiv
KaXvp-jJia Kal 0vp,iao-as

Trava>

TOV

Ka
e/Sao-i Xevo-fv

*O Kupio?
Kal Xeyei 6 BiaKovos

SeWo

KtiXv^ov

0vp.Loi.cras

(? 360. 7)

Kal os

Xa0a>v

Kal TO

Tpov

Kal

KaXvirTcov TO aytov iroTTjpiov Xeyet

EKaXir\//ev ovpavovs (p- 360. 14)

SeWcra

SKeVorrov

Kal irdXiv 6 8taKovos

tVepov

Ti0T)cri

2/ceVao-ov

Kal

t9iis 6

StaKOVos

ETTI

rr/

r^/xas

Trpotfe

Kal 6 Upexis

Kal TO

(p. 3^o. 20).

cm

Ki pie

$(r]d(iip.(v.

u-n-oOvjJitwv

Xeywv

TCOV

TI/JLLMV

TOW KvptOU

Scopcov

io

e\(r)(rov

Kal 6 tepcvs
*O Geoy 6 $eos ^cov o TOV ovpaviov aprov

Kal

Kal Xapwv 6

Upcvis

TOV

T|

9v(xia

Oup-taTov

a.jjL<|)6Tpot

~Ev\oyrjTos 6 0eos

KT\.

TTJV rpo(f)r)v

a-rroXua-ts.

TptTOV Ta

Upd

-irpoorKwoOvTCS 15

Kal XtyovTCS OUTCOS

rjp.5)V

6 OVTCOS ev8oKi](ras

So^a

croi

Kal 8i8coo-iv cuOtajS TCO StaKovcp TOV Qvjxiarov Oujxiav TOV vaov.

226 v 230 v, of about 1430 (see App. R), is a supplement

20
ordinary form, consisting mainly of the rubrics
and the cue-words of the formulae. It probably represents the central type of
Paris Graec. 2509,

ff.

to the text of the Liturgy in its

prothesis of the fifteenth century.

XIV
of the Greek Liturgies (Rome 1526} gives a form which
differs little from XIII, except in prefixing the lavatory and in more fully 25
and the placing of the particles.
rubricating the manipulation of the first oblate
This form is also contained in MS. Bodl. Baroc. 42
1551).

The

editio princeps

>.D.

XV
The Evxo\6iiov Venice 1600
pp- 35 6

gives

the

fully

developed form,

as

above

s qq-

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.

Maria Komnena in 1427: 35
John VII Palaiologos reigned 1425-48, and married
and
Irene or
daughter of Constantine Dragases prince of Macedonia,
Helene,

Appendix

552
widow of Manuel
Hypomone before

Palaiologos (died 1425), took the veil under the name of

1450, when she died
Eugenia Kantakuzena was widow
of Stephen Bukovitz despot of Servia 1389-1421 or 1425 (Du Cange Familiae
Venet.
byzantinae
1729, pp. 200, 198, 260). Joseph II was patriarch of Constan5 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,

in.

513).

Itv

fKcuTTos KOTO, bidvoiav e^fi

*O SI&KOVOS
jo Kai

l<i)(rr)(p

TOV aytoiTctTOv Kal

/cat

TTUVTUV Kal rravSiV

t

oiKovfjLeviKov

TTarpidp^ou, 3?i.\oQ(OV

A\^av8pias,

MdpKov Airio^tas, QfotpiXov itpoa-oXvpav

Kat vncp TOV

TrpO(TK.ofju.ovTOS TO.

ayia

5>pa

Kupt o)

6tw

r<a

f]p,S)v

i Seivos TOV

VTlp^)T(iTOU lpf(t)S) TU)V (TVHirapOVTtoV ifpfWV, TOV Tt/ZtOU 7rpf(T/3vTfp/OU, TTjf

15

ev XpiaT&i diaKovias Ka\ TTOVTOS IfpaTiKoii TdypaTos

*Y7T6p

o~a>TT)pias

/3a<rtXea)i/

KpaTovs

r/p.coi

VLKTJS /cat 8iafjLOvrjs

TIJS

V(T^f(TTdTT}S Kal

p.ovr)S fj.ova.xijs, TTJS evo-ffteo-TdTTjs Kal

p.ovaxfis,

20

T&v

TG>V

evacftearTaTtov

<pi\o^pi(TTov

/cat

decnroivrj

(piXo^pt arou dfffiroivTjs

euorf/Seordrtoj/ Kal (piXo^pi oTtov jSacrtXc a)!/

f)p.a>v

fju,(i)v

loaavi/oi;

Kal

Mapiar
fiprjvrjs

Kal KaTao~Tdo~(a)s TOV o~vfj.navros

Yrrep aTroXurpaxTfcos rcov

do(\(f)a>v

Tjfj.S)V

TU>V

KOGUOV

Kal TCOV

at^/tuXcoTcoi

dyiu>v

fvoda>o~a>s

TOV Qfov

Kal eVi-

(piXo^picrrov OTparov, o-vTijpias TOV TrfpifcrrtoToj Xaov ndvrutv

INDEX OF BIBLICAL QUOTATIONS

AND

CROSS-REFERENCES
LXX

In the numbering of the Psalms, in the Greek texts the

is followed with
s
numbering of the verses elsewhere the Prayer Book version is followed

Dr. Swete

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. 353411 are omitted as unnecessary: and in pp. 400-411 the marks of quotation are

not repeated in the text.

554

Index

Biblical Quotations

and

Cross-References

555

556

Index

4
6

Biblical Quotations

and

Ps

xxviii ii

Pet

Jo

xvii 3

20

Th

81.

10

Ps Ixiv

17

Col

iii

15

19

iii

21

21

Mic iv 5
2 Cor iii 18

Ps

Rom

19

Ac

84.

85. 28

71.

87.

Jer

Jo

liii

Ac

xxii

Cor

xi 25,

20

34

Ac

26

17

Jo xxi 24
Ps xxxi 3

19
21

Ps xxviii 10
Ps xxv 6 Ii
Ps cxxx 3, 4

24

Rom

31

Ps 1XV

ii

Th

5,2;

Pet
ii

13

26
8

Ez
i

xxxiii

Pet

10

Rom

74. 16

Hab

32

Is

38

Num

30
34

77. ii

23
78. 27

iii

liii i

xvi 48
xxxiii i

95.

28

Heb iii i
Heb i 3

113.

3296.

26

v 7

96.

97. 2-5
2

15
16

Ps

Ps xxiii 3
Ps cxxxix 9 xxx
;

20; Mt vi 13
Pet iv ii

10

23

Gen xv

25
26

18

Jo xix 34
i Jo ii 2

22

Th

Pet

ii

13

ii

Apoc
Cor
20

ii

13

viii 7

Esd

viii

xxxiv

32
13

Wisd
2

xv

31

Ps

Jer xxxvi 7;
ii

ii

13

4Rvi6; Dtx8;

28

Tit

ii

18

Jo

xvi 22

Pet

20; Tit

Tit

viii

23

2O2. 20
Cor 13;

cxliii 2

Apoc

xii

23 = 57. 13

Jo 3

Mt

Ps cxlv 15

ii

= 337. 28-32
2

14114.11=147.
14

58.5

Cor iii 10
Ps 1 14: xcvi 8;

cxviii

Heb

37

28

Num

95. 17, 32

Ps

109.
i

xxvii 16

c 3

80. 26

Rom xiv 10

Is vi 3

Ixxxiv

34

35

ii

Ps
Ps cxvii i
Ps cxlv i

Jo xiv

108.17

114.

31

24
94. 30

107.

ii

13

Jo vi 56, 47, 54
Ps cxvi 11-13
Gal iii 27; Jo iii 5

20

Heb xii 23
2 Th ii 13
i Tim vi 12
Ac ix 15

19

Tim

ii

cxliv 5

Ps cxlv 15, 16
Ps xxxv 2
I

xii i

Tit

106. 29

II, 12

Ps xxxi 3

xvi 7

104. 4-6 a = 298. 26-29

104. 27-36 = 65. 25 b
34 Col i 12
105. 17-22 = 67. 2
Dan ix 4; Ps
17

v 20

23
93. 17

1 1

17

= 58.

28-31

ii

90. 13

xii i

Qb,

Cor x 13
1OO. 32-35 = 60. 30

xvii 31

17, 18

Rom

29

Apoc

13

22

Jo xix 34, 35

32
92. 12

100. 12

20

Ex xv

23

79.

Lk

16

72. 20-24 = 270.43

20 Heb x 22

75.

xi 25 ;
xiv 23, 24;

Mtxxvi 27,28;

32

1OO.

Cor

Mk

Jo i 9

Cor

24

ii

35

73.

vi 51

11-16

7,

Jo

99. 28

103. 38

viii 2

xi

ix 15

viii

Is xl 12

1959.

xxvi 26

40

Lkxxiii9;Mt

vi 13

Ps xxxvi 9

Lk

Cor xiii 14
9O. 10 = SO. 12

2-6

xviii 39,

Is

26

55. 3
86.

20

Cor xv 4

99. 12

2485. 3 = 46. 27 b

85. 13

557

98.83sqq.cp.239.31sqq.

xvi 20

Is xxxiii 5;

23,28 Ps xviii 34-36

Ps cxxxii 9
32

40

Col

48

i b Prov iii 6
68. 11-22 = 143. 11
Ps cxviii 27
69. 20

18

Cor

84. 11-14 = 44. 7

68.

14

27

32

83. 23-27=43. 12

13

Zech iii 3
Ps xlv 3

12

xii i

25

3
11

Rom

82. 33.

250:
b Ps Ixxxiii 8

70.

Jo v

Cross- References

iTim

Pet iv ii

115.6-18 = 121.14: 129.

33: 160.26: 171.
24 224. 20
:

6
11

see 114. 23
2

Tim

ii

15

558

Index

Biblical Quotations

and

Cross-References

559

560

Index

Biblical Quotations
Lk

14

24-29

Mt

Cor x 13

25
27

Eph vi 16
2 Tim ii 14
Eph vi 24

16

vi

136. 11-17

183.11

183.

xi 2

cp.

22184.

12 = 235.

29

184.

25

Mt

33

Jo

xvi 18, 19
i

29
Ps Ixxxvi 15

Tim

iv 18

185.15 = 238.

184.31
22
185. 12

Cor xv 52
186. 4 = 24O.
241. 21

185. 20

17
34 b i Pet

186.

Mt

17;

Mt

vi

10

9,

vi

13

ii

Ps

22

Amviii io(iMac
i39)
i Cor xi
34

27
187. 22

cxviii 26

Eph

Pet

24

25

Eph

21

ii

27

Ps cxix 18

29

Eph

14; Gal

Tim

31

Pet

4;

iv 8

189. 6-16 = 125. 7-17

189. 19-23 = 228. 17-21
19

xi

Apoc
iii

17;

Mt

17

20

Heb ii; Ac vii 35

21

Is ix 6

22
Heb i 2 Jo i 3
189. 23
19O. 2 = 231.
6-12
;

190.

Jo

14

Mt 20
190. 2-8 = 232. 6-12
2

8-12

Cor

26;

27

xi

23-

Mt xxvi 26,
Lk xxii 19

190. 14-18 = 233. 5-10

190. 18-23 = 233. 26-29

and

Cross- References

561

562

Index

Biblical Quotations

and

Cross-References

563

Index

Biblical Quotations

and

Cross- References

565

566

Index

Biblical Quotations

and

567

Cross-References
32
447. 13

14

Ps xxxvi 9
i

Cor

Phil

viii

ii

ii

448. 7-18 -392. 32

8^2 Chr vi 30
449. 190 Col

ifi

iii

24^ Mt xvi 16
26 Jo i 29
Ps xxxiv 8
450. i
4 Ps cxlviii i,
17

Jo

vi 54, 51

vi

451. 24

Jo

452. 26

453.

Ps xxxiv 8

14
24
26

56

Cor

Mt

iii

18

xxvi 26, 27
i

Jo

29

Rom

ix 5

453. 32-36 = 396. 3,2, 19

454. 27 b

38

Ephi

Jo xiv

455. 22-32 = 397. 29

34
456. 23

Ps

cxiii 2

Jas

17

457. 8, 9, 15-17 -399. 3 ,/

1

Lk

vii

iii

50

16

2 Tli

GLOSSARY OF TECHNICAL TERMS

is referred to with a capital; thus
thus
slav.
referred to without a capital
a rite or liturgy includes but one language, reference is

Rite or liturgy
is

language

liturgy

mean
in its

and the language

to be understood;

is

thus

= Byzantine rite:
Byz.
old Slavonic.
Where

made only

to the rite or

Nest.,

Syr. Jac.,

Abyss.

severally the Syrian Jacobite, the Nestorian and the Abyssinian liturgies, each
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
= the greek, arabic and Slavonic of the Byzantine rite.
arab.
slav.
Byz. .
.

James and

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
S.

S.

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-fran$ais des noms liturgiqnes en usage dans Veglise grecque
Maclean East Syrian daily offices Lond. 1894, pp. 291-301.
Paris 1895
:

A. ENGLISH &c.

Abba

(from

=
syr.

father

Egypt.,

copt., sounded anba

eth.): title of monastic saints (cp. 485.31)

greek

in copt.

and of

lit.

Absolution or Penitence, Prayer

Son, before the

(i) to the

leotions, 148, 205, cp. 115

(2)

to the

also 194. 9

Father, before communion,

ments

(aydm) Jude

2)

common

meal

2.

its

Alleluia

(i^vpn

intention, reproducing the Last

two or more

Cor.

xi.

Supper

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,
:

alleluia of dinner
(,q.v.)

verse.

\ovi a Apoc. xix.

time, Arm., 426. i): the Alleluia

(Upavos) originally preceding the

eucharist and with it in effect, if not in

(tcvpiaKvv 8(iirvov

Alelou Jaschou
and

183, 235.

Agape

Detached from the liturgy the agape

cp. 520. 49 537. 24.
Akmam (Abyss., 197. 42). See Vest

gradually died out

prelates.

of (Egypt.):

the lavatory and the kiss of peace in

the liturgy are survivals of the agape.

liturgies,

except

the Gospel

j,

Ps. civ. 35, dAXi;3,

4,

6).

In

all

apparently

Abyssin.,
alleluias are sung before

accompanied by a verse or

verses, generally variable, called in Jas.

(BC) <TTixo\oyia, Mk. 6 irp6\oyos rov

dX.

1 1 8,

arab.

Copt, psalmos 156, stichologia,

almazmur, eth. mazmiir (without

Glossary of Technical Terms

220. 27
Nest, zumdra 258
Arm.
aleloujaschou 426. Gk. TO dAA. includes
the verse.
al.)

Altar.

The

The Sanctuary

I.

structure on

xiii.

II.

which the holy mys

called (i) Altar

teries are celebrated

(Heb.

q. v.

10), gen. BvaiaffTrjpiov (q.v.),

506. 23
Byz. in
prayers QvaiaaT-fjpiov, arab. madhbah (so
Syr. Un. and Maron.) : Syr. Jac., Nest.

very rarely

madhbeha

&a>p.6s

Copt, manershooushi, thy-

madhbah, eth. meshwa e.

Cor. x. 21: see Table):

siasterion, arab.

Table

(2)

(i

Byz. in rubrics ) ayla rpanffa, arab.

aimer idah aZmukaddasak, slav. swyat-

haya trapeza, arm. surb seghan

Jac. pothuro d?haiye

rpanffa 318.

ma^idah
Throne

26,

vi.

(Is.

148.

i)

27.

15,

slav. prestol generally

sionally,

Jac.

and Nest,

(4)

Tabernacle

khoran 416.

(3)

Byz. Qpovos occa

triiniis 69.

19

Arm.
(Heb. ix. 3)
For early material and
:

26.

structure, see 476.

7
484. 32
506.
524. 4
530. 33. The altar is now
generally of masonry, square, standing
free, and surmounted by a ciborium or

23

baldakyn (530. 34), the columns of

which generally rest upon or are close
the corners of the table

to

Nest, ciborium

is

The Arm.

altar.

much

but the

larger than the

altar is exceptional,

being oblong like the western, and re

cessed into the screen across the apse

and

both

Arm. and

Syr.

gradines at the back. The Maron. altar

is simply assimilated to Latin form.

See Gospel, Lights, Veil II.

altar in heaven (23. 17
36. 8
i

church
viii.

&c.),

Ambo
slav.

Haer.

Iren.

amwon,

Const. tyrj\6v
;

offerings,

18

iv.

Apoc.

an@ow, arab. anbdn,

Melk. arab. ambuniin,

The Pulpit. l^Ap.

(3.

29. 25

formerly in the middle

(2

(see

Antiphon)

hence

$77^0 TOW dvayvojariav 531. 50 :

for the deacon s recitations, e. g.

TO"

dismissals

n, and perhaps

3.

the dip-

tychs (Labbe-Cossart Concilia^.

1540)

(3) occasionally for preaching, 531. 45.

For

all

Gospel,

purposes but the singing of the

in the Orthodox church the

terrace before the altar-screen has

taken the place of the

22: 275. 7: 531.4.

Anaphora

(cp.

ambo
:

Ava<j>opa)

now

cp. 162.

the offer

up of the eucharistic sacrifice.

Hence (i) properly the thanksgiving
and consecration and the accompanying
ing

extended to in

clude the whole of the

sursum corda

from the
and then

rite

to the dismissal,

to include the other prayers of the m.

of the faithful which vary with the ana

phora proper.

(Byz. avcupopd, irpooKO-

annaphura, kurobho, Syr.

Un. annaphura, arab. ndfurah, Maron.
anuaphura, sirab.ndfiir: Nest, kudddsha
/itSiy

Syr. Jac.

Copt, anafora, agiasmos, arab. kttddds,

eth. kedddse,

enford zameshtjr

anaph.

of the mystery, acu a teta ku rbdn thanks

giving of the offering.

see

Bread I.

(3)
:

(2)

The great

see

Veil

The Oblate
veil

III.

covering

(4)

Arm.

weraberouthiun, the Great Entrance

see

Entrance 2.
Antiminsion

(avrifuvaiov prob. a
arab. andihybrid from dvri, mensa
mlsi : slav. antimins Byz., Syr. Un.).
:

consecrated corporal,

originally

no

doubt of linen, now of silk. Byz., for

merly used when the altar was unconsecrated, in place of the ElXrjTcJv (q.v.)

6.

(Byz.

Copt. arab. anbal}.

19)

ideal

prayers and

3-5

the

The

:
129. 21 :
centre of the

171.

III.

psalms 518. 25
called

the oblation
:

have

Jac.

the reading of the lections 537. 34, and

the recitation of the verses of responsory

intercession (492. 10)

Syr.

287. 16.

church (cp. Oiri<T0d|i.pwvos), now at

the N. side of the nave. Used (i) for

Syr.

Egypt.

trapeza, arab.

copt.

28:

124.

21

75.

569

461.
of the
:

or un consecrated corporal

now used

al

ways, along with the d\r]Tov. In Syr. Jac.,

Un.andMaron.,Copt.,Abyss.,Nest.(?)the
tabdla or altar-board (Syr. Jac. tablitho,
Syr. Un.

and Maron. arab.

tablith

Copt

Glossary of Technical Terms

lax, nakis, arab. lauh, eth. tdbot

Nest.

fwilaita), 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 J, gorphoiirah [ corporale\ or

schouschphah [ syr. shilshepho veil ] is

the western corporal adopted the board
:

[uietn} is used only as a portable altar.)

Antiphon or
(Byz. avri-

Anthem

arab.

arm. phokh
Syr. Jac.
I.

slav.

antifuna,

<t>a>vov,

antifon,

Melk. aiab. antifilnyah

manitho

psalm or hymn recited by

Of

nate voices.

three kinds

the

recites

77- ii

pethgomo

Syr. Jac.

Nest, beith

house, 298.
24: arm. phokh alternation 416. 30)
of the psalm and the people respond
:

(virotyaXXtiv]

with

constant

refrain

(a.Kpoari\iov 29. 30, rpoirapiov, arab. tru-

bdrynn, slav. tropar, arm. ktzord junc

the whole to

some Nestorian

him.

See

(2) The Antiphon

297, in form.
proper, a responsory in which the parts

e.g.

are taken by two choirs, not by a reader

and the people, the refrain not being

cases

of

antiphonal

structure, e.g. 255. 17, the refrain is the

essential element and the verses are
(giyilrd).

Anthem of the Sanctuary

(Nest.)

(d kancT] 253, of the Gospel (d iwangalTe

the Mysteries (d rdzt) 269,
yiiri") 261, of
and of the Bema (d e bim) 298, sung
respectively after the psalms, after the
gospel, at the offertory, and at the

communion.

Applause. See Sermon.

Apostle (Byz. anoaroXos, arab. rasail
[so Syr. Un.], slav. apostol, arm. arrachealch : Melk. and Maron. arab. rasa-

Syr. Jac. and Nest. stfllho : Copt.

Bnhts, eth.
apostolos, arab.

of S. Paul.

after

by the reduction of
a single verse and an un(b)

being sung alternately (phokJi), 416. 27:

In
cp. the ordinary western psalmody.

and the people repeat

it

Paulas,

Pdwelos)

the lection from the Epistles

Ark

See Lections.
(eth.).

See Music.

(Abyss.).

See Tabot.

Araray

Asbadikon
S.

(Egypt. : greek S. Greg.

Bas. aTTovSiKuv
copt.

solo

dea-noTLKuj/,

recited at the beginning: see e.g. 256,

365(3) That in which the verses are

spoudikon, isbodikon, isbadikon

sung alternately by two choirs, without

a refrain. See e.g. 249. 16
300, the *
:

marking the change of choir. The re

sponsory is the oldest form of congrega
tional

477

n.

psalmody

see 29. 29

475. 15

in the latter part of the fourth cent. (S.

Bas.

Ep. 207

Soz.

H.E.

vii.

3
23,

H. E. vi. 8
was apparently

Socr.

viii.

8)

the substitution of (2) for (i).

Later,

antiphons and responsories have been

largely mutilated (a) by the reduction
of the psalm to a single verse with or

arab.

eth. translit. from

isbadyakun 184. 17
arab. and resolved into dsba diydkon =
:

merces diaconi 237. 21).

sc. aSifia
(cp.

4: 506.52: 518.25. The reform

the

in

lah

xliv

Ps.

repeated refrain, 371. 5

(c) by the
omission of all the refrains except the
first (ktzord], the verses of the psalm

Nest.
ture
Syr. Jac. enyono response
*iinaya response ) before beginning the
psalm the reader also recites the refrain
:

and

introits

English litany

II.

the verses (arixos, arab. stikhun, Melk.

stikhiis, slav. stick

western

farcing

alter

(i)

which the reader

Responsory, in

Nest, iinitha],

without gloria, 369. 20 a (where verse

refrain are identical). 371. 19 a
cp.

and

486 55

The

SfffnoTiKov

540. 37 sq.: 541.

3, 10), the central square of the con
secrated host, detached at the fraction
:

and put into the chalice

at the

Manual Acts 4.
Aspasmos (Copt, = dc-Trao/io j,

mixture.

com

See

See Peace.

asbasmus)

i.

hymn sung

at the kiss

of peace,

Assistant presbyter
yetrddae, or

2.

arab.

variable
ciii.

(eth., kasts za-

subpresbyter

nefek

.)

or

Associate priest (Copt., arab. aha-

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.

Athor (Copt, 168. 9)

the third month,

Oct. 28-Nov. 26.

Atrium

34: ra irponvkaia

530. 28
cp.
irpoTffj.eviffna.Ta 506. II
the quadrangular cloister in
469. 6)
front of the basilica from which the
:

The

doors opened into the narthex.

or open porch at the

west end, is a survival of the atrium, the

other three sides of the cloister having
disappeared.

Baracah
Basilian

II. Of the several disqualified

orders at their departure from the church
III. Of the
e.g. 7. 15: 8.31: 471.38.

munion.

faithful

(av\r) 475.

later irpoavXiov,

Blessing. I. The solemn blessing

between the consecration and the com

Cp. Cantharus.
(arab., ciii).

monks.

lowing the rule of

See Eulogia.
Religious

fol

Among

S. Basil.

the Greek populations of S. Italy and

Sicily (consisting of refugees from the

See Imposition, Inclina

tion.
IV. The making of the sign of
See
the cross on persons and things.

Hence eth. bilrdce benedic

EvXtryciv.
l
tion 203. 3 &c.; and prayer of bene
diction^ 229. 8, the intercession during
l

which the persons prayed

Bread

I. Byz.:a round leavened cake, 5 x 2 in.,

stamped with a square (2 in.), itself
divided by a cross into 4 squares in
which are severally inscribed 1C XC NI,
( Irjffovs

XpjffTos vino) 357.

The whole

30.

euAo-ym (q.v.)

came Uniat)

pressed with a stamp.

of Basilian

1004 by S. Nilus of Rossano but the

Greek rite is still observed also by the
Greek populations in Calabria and Apu
lia.
See Uniat. On the Basilian ritual
;

Bema

(&fj(j.a.}.

The

Cuffs.

See Sanctuary.

I.

27,

arab.

khatm,

and Syr. Un.

in the Nest, rubrics.

III.

distinction
is

See

not clear

Ambo.

Benediction (Abyss ). See Blessing.

my Lord. See Ev\6yr\o-ov

Bless, o
SeVirora.

548.

a round

with the holy leaven

(see Malca), 3xf in., stamped like a
wheel with four diameters (the alternate
cake, leavened

being cut off halfway from the

circumference by a concentric circle).
Called, Jac. tabtio

The

adp

with a low wall on the nave side, from

which the lections are read and the com

and II

im

square, the

309. 6
548. 13; its crumb
3: cp. medulla 544. 27).

radii

The

6 a-yios apTOS 357. 31, arab. alhiibz almukaddas, slav. sivyatly chleb (also o dpTos

a terrace running across

the church in front of the sanctuary,

between the senses

or crfypajis 357.

slav. petshat, as

proper atypayis 356. 28, ceremonially

detached and placed on the paten, is
called o apvos cp. 357. 15, slav. agnetz;

II. (Nest., bini]

munion administered.

393.

II. Syr. Jac.

21).

avcupopa 541. 23 &c., irpoaKOfj.iSrj

541. 22 as an oblation (oblatio 541. 21):
now TTpoatyopa 356. 27, arab. kurbdnah,

books, see Ixxxv, xc.

Bazpan (Arm., 414.

See Vestments 2.

was formerly called

540. 30 as given by the

slav. prosfora, as oblate

ties

loaf

ceased to belong to the Byzantine Empire

and the patriarchate Constantinople, be

represented by the Monastery of Grotta

Ferrata in the Alban Hills, founded in

KA

people

many communi
monks. They are now

for are signed.

the eucharistic loaf.

Arab invasion of Syria and afterwards

from the iconoclastic persecution, who,
after the Norman conquest, when S. Italy

there were

m. of

at several points of the

the faithful.

flat

cake

begotten

seal

71. 8, p*risto

493. 24, and buchro firstUn. arab. burshdnah ( = syr.

ntDViri, d^aipt/jLa,
purshono separation
the heave offering, in Lev. &c.).
III. Maronite: the Latin unleavened
wafer
called burshdnah, kurbdn in
arab., kurbono offering in syr.
;

Glossary of Technical Terms

572

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
and the Copt,
furnished with doors

IV. Coptic: a round leavened cake,

3^ x \ in., stamped, round the edge with
the legend Apoc o 6eoc Afioc ICXYROC

Apoc AGANATOC, and within with a

Jac.

cross

consisting of twelve little squares, each

of which and the remaining spandrels

marked with a

are

little

cross placed

Called in arab. alhamal

diagonally.
the lamb 145. 7 Sec. The four middle
squares form the asbadikon (q. v.).

V. Abyssinian
cake, 4 x

flat

round leavened

in.,

Called chebset
angles of the cross.
e
bread 199. i &c. and ku rbdn offering
host 199. 4 &c.). The central square
(
the asbadikon.

VI. Nestorian

a round leavened (247.

is

have abolished the screen.

Sanctuary. Cp. Veil

see

Caruzutha (Nest ) a deacon s pro

clamation, esp. the Prayers after the
Gospel. See KTJPVOXTCIV.
:

Catechumen

(fully Ka.Tr]xovfj.(vos TO

(vayy(\iov

Called biichra

Karrixrja^i 26. 14

kefdtha

290.

broken

portion

2,

10,

248.

cake

and the

291. 2,

priest s

young

6:

ol tv

mauuz:

copt.

20: cp. Gal.

5.

katechotimenos
1

rtsta

cp.469. 4: 484. 38.

first-begotten

Abyssin.

Cantharus (Kprjvcu 469. 7 475. 36

the fountain
Xtpvi&ov 506. 1 1 (f)td\rj^
in the atrium at which the people washed
their hands before entering the church

248. i) cake, 2 x \ in., stamped with

a cross-crosslet and four small crosses.
1 1

On
I.
:

stamped with a cross of

9 squares, with 4 squares added in the

is

sometimes a folding door. The

Nest, is a stone wall pierced by an arch,
sometimes with doors. Arm.andMaron.
form

arab.

ne us

eth.

Christian

vi.

shomuo

syr.

crestiydn
hearer :

One

\Qzipurshdna malcdya royal heave offer

arm. erekhah

ing ( portion of the malca* 247. 19).

VII. Armenian a round unleavened

under instruction (KaT-f)x rJ ffls C P- Lk. i.

The name
4) with a view to baptism.

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

is

wafer, 3 x |

surb hhaths

Buchra

(Syr. Jac.

Heb.

begotten,

Bread II, VI.

Burc e tho (Syr.
blessed bread.

i.

6)

and
:

Jac.,

blessing

523.43: cy.kanci,

v.

form

The catechumens

Kiyfc\is

of

Competents q. v.
stood in the narthex.

tions.

Sanctuary): the

consisting

the

the

lattice separating the sanctuary from

the nave, the sanctuary screen.
The
screen has developed from a lattice,

through

Catholicon (Egypt., copt. katholikon,

the second lection,
arab. kdthulyacun}
from the Catholic Epistles. See Lec

470. 13
:

such

it is

tinguished from

Catholicos

16

all

applied to those
undergoing the remoter instruction, the
Hearers (267. 28
490. 29) as dis

See Eulogia.

Ktyn\i8ts 506.

sometimes used to cover

but in the liturgies

See

first-

Nest.,

the host.

Cancelli (cancelli 467. 39

nay/if \\oi,

>

in.,

holy bread.

slav. oglashenniy).

high

the archbishop of a pro

vince outside the empire as constituted

of a patriarch
procurator general
the empire to whom he was
nominally subject, while practically an

within

independent patriarch (Cone. Constant, i.

i. The Catho
c. 2 and Bright in loc.}.
licos

of the East

(syr.

kathulika

n e ha), the patriarch of the

de madh-

Nestorians,

columns joined by a beam and a low

is

wall, to a solid structure, stationary or

in the form of folding doors.
The Syr.

Seleucia-Ctesiphon,procuratorofAntioch
in the Persian empire
277. I
276. 18

the successor of the archbishop of

Glossary of Technical Terms

There is also a Uniat Chal281. 30.
The
2.
daean catholicos at Mosul.
Abiina of Acsum, pope of Ethiopia, is
procurator in Abyssinia of the Coptic
patriarch or archpope of Alexandria
206. 12 Scc.
3. The Catholicos of Edch:

patriarch of all Armenians

miadzin,

Armenia Major.

KaOoXiKos dpx i7
exarch of Georgia
"

The

4.

title

Church.
See Atrium, Narthex,
For
Nave, Sanctuary, Sacristy.
names, see 506. 9 519. 21
523. 29.
Circuit of the Lamb (Egypt., arab.
durat aUiamal) the procession in which
:

of

probably a survival

Censer

(Ov^iarripiov [2 Chr. xxvi. 19,

ii=nnCpO: Heb.

viii.

ix.

Cloud

syr.pirmo [Apoc.viii.s]: arab.

mibkharah copt. shoure [Heb. ix. 4]

evfjLiarus:

maetant

eth.

[ib.]

bourwarr [Heb.

ix. 4] :
incense vessel, of
form as the western, but gene

viii. 3],

[Apoc.

The

slav. kadilnitza}.

the same

arm. khnkanoths

rally smaller
the chains.

and with

Coal (dvOpa(

-noTrjptov

syr. coso

14. 6, Kparrjp 62.

10 and generally:

25.

copt. poterion eth.

arm. bashak, ski : slav. potir).

arab. cds

fewd

The

eucharistic cup, generally of the

but the Nesas the western

same type
torian

is

usually a footless copper bowl,

in. across.

Hymn

vpvos 377. 8:
Xfpovfi. 318. 3:

TO

(Byz., 6

xfP

v &-

x f P v P lK

41

23

6 P.VOTIKOS vpvos

319

arab. alsharubyacnn slav. cherouiuimskaya pesn) the hymn sung by the choir
:

Great Entrance.

The

(i)

It

has four forms

ordinary form, Of

TO. \tpovf$iij.

377. 9, whence in Jas. (ABC) at 41. 25,

Mk. 122. 18, and Arm. 431. 21. (2) Tot)
Sciirvov

aov 396.

Thursday.

5,

the proper of Maundy

0ap, the

(3) 2i7J/craTw iraaa

proper of Easter Even, adopted in Jas.

41. 25 (FGHJKN, in B as alternative,

and

i. c.

miirtho}

the

upon the

of the prophet,

lips

Applied

6, 7.

(i) typically

to

our Lord, 32.4: cp. Cyr. Al. in Esai.

i.

(ii.

107 E)

(2) similarly to the

holy

181. 29: 199.36:

(3) Syr. and Nest., as a formal title of
the consecrated particle (q.v.), 102. 33

sacrament, 63. 19:

103. 2, 18: 293. 38: 484. IT.

Commemorations
:

(Syr.

Jac., 492.

the intercession after the con

secration (89 sqq.).

Commixture

the commingling of

the consecrated species.

Acts

See

Manual

4.

Communion (KOIVOJVIO.
fj.tTa\T]if/ts, (J.t0tts,

[i

arab. Orth.

tandwul:

Melk.

munawalah,

[i Cor. x. 16],

nfTovaia.

Cor.

x.

16]:

arm.
slav.

pritshaschenie Syr. Jac. shauthophiitho :

Copt, tschi, djin-tschi : arab. tandwul:
:

eth. siitdfe}

sacrament.

the participation of the holy

Methods the species are
:

delivered (StSovcu, (iriSi86vai,nTaSi86va,t,

8tav(fj.fiv, trapex fiv } either (i) separately
25. 6, 140, 240, 298, 505, 523, 534.

26

the right hand

(also Copt, generally)
of the communicant being crossed over
;

left to receive the holy bread, 466,

484, 536 (the use of a vessel for recep

the

NW

is forbidden, 539. i): (2)

together by means of a spoon into the
mouth of the communicant, 102 sq., 186

used in the Presanctified 348.

this may be the form alluded to

(occasional), 396, or with the fingers

without a spoon, 452. Time (i) in the

in

in addition, to [1]).

of 8vvd(j.(is,

21

laid

the

syr.

hhaghordouthiun

Cherubic

at the

and

199. 16.

aimo 70. 38)

See Veil III.

taken from off the altar

live coal

10 sqq.)

Chalice (KVIT\\OV
10^,

bells attached to

145. 25

(Syr. Jac.,

veil of the oblation.

Is. vi.

4],

carries

priest

the prothesis

of the catholicate of Iberia, dependent

on Antioch.

Ezek.

the bread and the

deacon the wine round the altar before

the

borne by the

<r/foiroj

is

532. 9, in which case it must have been

first in the ordinary liturgy.

used at

(hhairapet amenain Hhaioths,^2. 31),

was originally procurator of Caesarea
in

573

(4)

tion, Soxfiov,

Glossary of Technical Terms

574

liturgy, originally always and assumed

in the texts: (2) after the liturgy. 304.

30

order

the

munion of the

home with
from the

= the com

mysteries

ministers),

396

(3) at

the particles carried away

For instances

liturgy, 509. 48.

of

In Arm.

rites.

its

present position

Roman

due to

certainly

influence

is

in

Nerses it is in Byz. position. In the

greek liturgies the form used is the Constantinopolitan, i.e. the creed of Jerusalem

with the Nicene additions as

ratified at

of the faithful communicating them

Chalcedon

selves, see 526. 32: 539. 6.

Abyss., Arm. the local baptismal creed

with the Nicene additions
the Uniats

Competent (competent: pairTi6[j.fvos,

<fxt)Ti6(j.(vos,

Tptirt.^ufj:fvos

fvnpos TO ayiov
arm. entsaiathsov }
347
<pti>Tiff/j,a

in Syr. Jac., Nest.,

Copt

add the Filioque.

Mk. has

Byz. with Jas. and

the baptismal

I believe

the

a catechumen under instruction during

the forty days preceding Easter for

Copt., Abyss., Nest., Arm., Syr. Un. and

Maron. have the conciliar
believe

baptism on Easter- night, 467. 21.

Syr. Jac. varies (see 82).

Completes, The deacon who (Nest.,

The
damshamll 271. 16
273. 21).

a private prayer of the celebrant, said

meaning of the phrase is lost.

Confession (Egypt., copt. omologia
184. 30)

the confession of faith before

communion:

cp. Ixx. 34:

238.29:

cp.

We

Cushapa (Ps. cxxx. 2 = Strjffis

Nest.)

kneeling and in a low voice.

Cuthino (Gen. iii. 21, xxxvii.

40 = x tT{ /: Sy r Jac.,Chald.
An Alb. See Vestments i.

v.

3,

*"

Mt.

70. 7).

394- 17-

Consecrate

see

A-yiateiv,

Merairoieiv,

w, T\-

David,

Consecration-crosses of the altar

(Nest.,

Ixxvii.

10)

the Psalter, which

is

the

divided

into twenty huldli (cp. KaOia/jLara of Byz.

psalter), each consisting of two or more

marm fyatha (cp. oraim?) 253. 3, 9.

Day of the mystery (Nest., 259. 6).

271.14): the crosses made with

The meaning of
Deaconess.

the chrism on the altar and the walls of

the sanctuary at the consecration of the
church.

Consignation
chalice

i.e.

ciovv.

(Nest.,

Dawidha

Ava-

Scucvuvai, Airo^aiveiv, Ev\oYiv, Evi-

with

Manual Acts

the

the signing of the

broken

host.

See

(77

is lost.

SLCLKOVOS 25.4

women

of the order of

personal ministrations to women, esp.

their baptism (Ap. Const, iii. 16).
(

shamshonoitho [Rom. xvi. I ] Syr.

Maron.): either the chalice into
:

which the celebrant ministers

III.

one

instituted for

at

Jac.,

Creed

[Rom.

xvi. l], SiaKOviffaa 501. 26, 502. 31):

II.

3.

Corporalia 545. 7 and

Cover, covering see Veil

the phrase

I.

(in sha-

his fingers with water

mesh\ or washes,

532. 35 :
(ai>n&o\ov 481. 35:
TO ayiov
KaOoXiKT) vnvohoyia 487. 32
26: arab. amanah: syr.
fj.aOr]fj.a 528.

poured over them, or the

107. 32
cp. 11. 19,
poured

e
haiyimonutho or kanuno d haiy. [Un.]
aim. hhavatamch slav. symwol iverl}

Diakonika (diaKoviKo) the parts of

the liturgy recited by the deacon.

the confession of faith, introduced into the

liturgy in the fifth

10

532. 32).

and

sixth cents. (485.

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

water

so

25.

2: al
(ret If pa Siirrvxa 482.
7TTvxe?488: at If pal 8f\roi 508. 24:

Diptychs
If pat

ib. 25
Byz. Sinrvxa, arab.
dibtlkha, arm. tiphtikon but not in use,

Kara\oyoi

slav. diptich

Syr. Jnc. dJphtucho, s

phar

Nest, diiibook of the living

patdn, and the book of the living and

haiye

Glossary of Technical
the dead

275. 6 : Copt, diptichon, touparab. tarhim, eth. dibdtkon}.

lists of the living and the dead

tikon,

i. The
commemorated by name

at

connexion with the offertory,

in

first

in the liturgy

articulating the intention of the offerings

203. 18
485. 15
488. 9
(cp. 124. 20
:

535. 35 : some names are still

528. 28
recited in the Byz. Great Entrance 378.
:

42). In Syr. Jac. dlphtucho is applied to

the deacon s canons in the great Inter
cession 89 sqq., as contrasted with the

which was still

living
recited before the anaphora in the twelfth

book of the

(Assemani B. 0.

cent.

v.

lit.

p.

ii.

2.

337).

p.

202

cp. Cod.

The two-leaved

on which the names were

tablets

575

drmapan^ The minor order of clerks

who guarded the church-doors. In Ap.

arm.

Const, viii (13. 19) their function

is

dis

by deacons and subdeacons,

the canons of Laodicea the sub-

charged

and

in

deacons share

it

Perhaps

(519. 34).

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, i. The western doors of the

church leading from the atrium into

the narthex (tiaoSoi 28. 12, irpoQvpa
475- 39, irt/Aeu 487- 28, 6vpai 13. 19, 316.
7), of which those of the men and of

the

in

Terms

women

are distinct (28. 12).

Under

scribed, normally of ivory, like the con

sular diptychs inscribed with the consul s

the charge of deacons and subdeacons,

13. 19: cp. 461. 31, or of the door

and name, distributed on his ac

many of which were transferred

519. 34: closed before

keepers, 28. 12
the beginning of the mass of the faithful,

portrait

cession,

to ecclesiastical use

Dismissal.
26

cp.

!o5os 30.

I.

cp.

liv. 7.

(anukvais,

ipyofj.v,

4a>0etrat

13.

e/c/3oAi7

478.

7,

535.
IO:

518. 31, ciTrothe expulsion of the

f^epxfffdai

4,

fyonav 504. 17):

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

20 &c.: cp. 41. 7: 321. 3: 435. 13.

2. From the narthex into the nave

In
(Byz. at wpafat or (BaffiXtKal Qvpa.i).
the middle Byz. use the dismissed with
drew into the narthex only, and these

doors became ritually equivalent to

3.

doors in the altar-screen, the central

(jiuQvpa

i.

Of the sanctuary (a) Byz., the three

(/3?;-

378, at aytai Ovpai, arab. alabwab

alrmtkaifaasahj

slav.

swyatlya ivrata

sometimes 0aai\iKai, albab almulucT,

tzarskiya ivrata), behind which hangs
the veil, and N. and S. doors (at irXdyiai
Ovpcu slav. seiverniya and yujniya dive
:

opening respectively into the irpoOfcrts

and the fftcevo(pv\dKioi/.
(/3) Copt, and
rt]

also three, one opening on

were already deprived of significance by

the elaborated forms of the fourth cent,

each

II. (dVoAufftJ

wae

(7) Abyssin. (anakca meshdoors of the altar 213. 12), also

three,

on the W., N. and

17

(xliv.
q. v.

N
:

cp. 504. 17, 23).

the final dismissal of the faithful

end of the liturgy, with the cele

brant s blessing and the deacon s formula.

at the

Divine Office

the service of the

canonical hours, as distinguished from

the Divine Liturgy.

Doorkeepers

(-nvXcapus [i

Chr.

6vpojp6s [i Esd. v. 28], s!av.

ix. 17],

dwernik

Syr. Jac.,
altar.

S.

sides re

spectively of the sanctuary.

(S) Nest.
f
e
(t rd* madhb ha 270. 28), one door, an
archway in the W. wall of the sanctuary,

sometimes closed by folding doors.

Eastertide

(ntvri]KoarT]}

days from Easter to Pentecost.

the

fifty

Glossary of Technical Terms

576
Ektene
See

(Byz.)

Elevation

litany.

fiaoSos

367, arab.

Manual Acts

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 doxoSee

logy alone forms the conclusion.

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

from the nave by

the presbyters and deacons, a deacon
carrying the Gospel as the bishop s
point, being fetched

In the absence of the bishop,

the procession with the Gospel (from
the altar by the prothesis and N. doors
attribute.

469. 54.

Emiphoron ( =
13: 430. 12).
See Vestments

Arm

wfio<f>6ptov,

The bishop

41

.,

7.

Pallium.

6.

Enarxis (Zvapis beginning

a pre

back to the altar by the holy doors) is

still made
hence 77 (iff. TOV (vafyf\iov,
:

liminary office prefixed to the liturgy.

117. 4: 368. 5.

Generally related in structure to the

divine office and perhaps originally a

is

substitute for one or

on

offices

isiidun sagir, slav.

:
the

maliy ivchod, Melk. isudiin sagtr]

the uplifting of the holy

See

sacrament.

a deacon

Xwairrq.

EicTevi],

more of the

liturgic days.

lesser

In the texts

above, the matter accreted before the

proper opening of the liturgy is marked

made x^P^

In the Presanctified

T v fvayy. 346.

2.

7.

it

The

Great Entrance (Byz., and hence Jas. and

fjieya.\T), j) ruiv ayiav fjivffrrjpicav

Mk.,

-fj

fiVo5os3i8.4o: 535.32 fjTwvOeiav Swpuv

:

flaobfvais 348. 23

slav.

bohhoy wchod

Arm. weraberonthiun =

with the a.Ko\ovOia rwv TVTTIKUV, which

avacpopa) : the
procession in which, while the cherubic
hymn (Arm., the Hagiology) is sung, the

said daily after the rpidfitrrj (terceon fasts after the Ivvarrj (none).
similar enarxis has been attached to

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

(i) Byz., essentially identical

as enarxis.

is

sext) or

Mk.

1 1
3, 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,

the prayer of thanksgiving is used
at the beginning of lauds and from its

202

title

prayer of the morning

appears to be derived thence to

the

first

147. 3 it
the liturgy.

back of the

altar).

From

the

title

of the

sedro after the Gospel (s. d maaltho 80.

20, 32) it appears that there was formerly
a great entrance in Syr. Jac., unless the ref.
to the final entry of the priest to the

is

The Great Entrance, like the offer

tory generally, is properly the function
of the deacons, 532. 9: 538. 9.
3. The

altar.

(3) Nest., 252-255. 12 is

constructed like the opening of vespers,

Last Entrance

except that the anthem of the sanctuary

to the sanctuary after the communion

of the people: cp. 104. 15: 301. 25:

and

its

prayer are inserted.

Energumen

sc.

viru

also

\ fl ~

(ii/fpyovntvos

nvfv^a.T(av dfcaOdpTcw 5. 31

//cto^j/os 22. 19:

e
ta b rono 490. 32

524.40:

syr.

meth-

64. 36 b]

(Jas.

17

\aya.ri]

eiaobos

the return of the ministers

396. 26.

Epepi

(Copt., Ixix. 36)

month, June

2 5 -July

the eleventh

24.

arm. aisahhar] one

possessed by the devil : dismissed next
For others in
after the catechumens.

Euchologion (By/. (i>xo\6yiov, slav.

trebnik Copt. enchologion,vccz!b. khulajT).
The book, corresponding to the western

cluded in the class see 524. 40.

Pontificals

Entrance

i.

The

Little

Entrance

(Byz. and hence Jas. and Mk.,

rj

offices,

and Rituale

or

Manuale

containing the pontifical

those for the administration of

combined,

Glossary of Technical Terms

the sacraments other than the eucharist,
and the occasionals. But the modern

Greek Evxo\6yiov TO

fj.eya is

a combin

ation of the
yiKov

Ei>xo\6yiov and the Aeirovpand the new edition of the Coptic

Euchologion

(Ixvii.

33) contains only the

and

liturgies of S. Basil

S.

Gregory and

the Office of Morning Incense:

cp. 165.33.

Eulogia

(Byz. avridoapov 399. 2,

KaraK\aarov, arab. andidurd^ slav. antidor,

riin

arm. neschkhar, Melk. arab. andue

Syr. Jac. burc tho no. 1 1
Syr.
:

Un. arab. hubz mabarac 109. 2i,baraca/i,

blessing 1 10. 32 Nest, nfcaprana 247.
17
Copt. arab. baracah eth. baracat,
:

at the

the blessed bread distributed

end of the liturgy. See EvXoyia.
:

So called (i) as originating in the parti

tion of the surplus tv\oyiat offered at
506. 2, (2) as a gift
expressive of the blessing of communion
with the church (hence dvriScapov, a
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. avTtSwpov is the remains of the
:

left

over from the prothesis.

arm. hhavatafhseal,

slav.

werouyuschiy}.

believer or baptized person.

(pimSicv 74. 4: 384. 3:

TIKT) fiiiris 482. 8: (gairrtpvyov

mirwahah:

57
:

pva-

now

is

511. 6)

attribute of the deacon, in Byz.

is given to him at his ordina

Not used apparently by

tion.

Nest.

and Abyssin.

Farcing

matter intercalated into a

See Antiphon.

formula.

Fraction: the ceremonial breaking

of the consecrated bread. See Manual

Acts

2.

Ge

oblation to protect it from flies (14. 5).

At first feathers or linen veils (ib.\ 462.
485. 24), as

staff

with a

modelled
seraph

in

s face

Arm. and

still

hantha, g hontho (Syr. Jac. and

Nest.): an
inclination, i.e. a prayer
said in a low voice and with inclined
head.

Gift

(Swpov

knrbono

syr.

kurban [Melk. mauhabah}

ban,

mabae

slav.

dar}

oblation,

above

copt. doron

esp.

gift,

of the

occasionally: later
disk attached,

metal

the

bread (rendered
host ). See

Gloria. I. The doxology said at the

end of psalms and hymns (253. 14).

Forms

Byz. 364. 18 (abbreviated Aoa.

arab. dhucsd cdmri):

201.
Egypt. 146. 22
Nest. 252. 28.
:

30: Syr. Jac. 76. 2, 7

II. The verse Lk. ii.
14

24. 25
45. 3
252.11. Ill The hymn Gloria in excelsts,
xxxiv. 7
not used in eastern liturgies,
:

but in Byz. 6p6pos (lauds).

Gospel.

The

I.

the altar.

38

362.

bells

pp

book
upon

See 220. 6: 258.12,16: 354.

368. 19, 22, 26
372. 21

III. (Arm.): the last

423. 23.
Gospel: the lection, Jo. i. 1-14 or in
eastertide xxi. 15-19, read at the end

373.

of

the

liturgy

adopted from Latin

Goti (Arm., 414. 14).

See Vestments 4.

little

from the

lection

Gospels. See Lections. II. The

of the Gospels (485. 8), which lies

and wings (hence ^airrtp.}

with

of

offering,

use.

Jac.

ku e r-

arm. entsah
used

repoussee in the form of a

Syr.

offering,

arab.

eth.

Awpov.

arab.

xtvs\.chschoths: slsiv.ripida:

Syr.]&c.marivahtho Copt, ripidion, ripisterion, cheroubim: arab. mirwahah}

the fan shaken by the deacon over the

vi.

Fan

21

As the
the fan

Kat vvv 353. 19

415. 8: 419. 31

Faithful (iriffros, syr. nfhaimno, arab.

ntumin, eth. tcfamdnl, copt. ethnahti,

fan

and
and where it has bells it
is
shaken as an accompaniment of
the more solemn parts of the liturgy.
(Isa.

decorative,

offertory,

substitute for

The

attached to the rim.

symbolical

aulogyd]

the

577

The

Girdle.

Glossary of Technical Terms

578

a prayer of blessing: so accedere ad

tnanttm 470. 14. Cp. Inclination.
Inclination I. See G e hantha. 2.

(srbasathsottthiun, Arm.,

Hagiology

the proper hymn sung by the

430. 29)
choir during the Great Entrance.
:

23

khudu
(copt. djebs-djof 187. I : arab.
a prayer of blessing, bidden by
183. i)

temple, 156. 22: 162.

v.
Byz., Egypt.) the Sanctuary q.

Haical

(arab.

Bow down your heads,

during which the people stand inclined.
Equivalent to Imposition of the hand
the deacon with

Hearers I. Catechumens q. v. 2.
The second order of the Penitents q.v.
H p rmra (Nest., 247. 21 also Syr.
Leaven; a portion of the dough
Jac.).
:

q.v. (491. 16: 492. 18, 33).

Institution

baking, with
which the sacred loaves are leavened.
reserved

from

Holy of

the

last

holies

i.

and

Jac.

(Syr.

eucharist (Mt. xxvi. 26-28,

Nest. Ifdftsh kudhshe arab. kuds alakthe Sanc

dils
Eth. kedesta kedftsati)

24,

(Syr. Jac.

esp.

q.v.:

and Nest.)

the space under the baldakyn of the

altar.
2. The holy sacrament.

Holy thing (Eth. kedsat 242. 1 7 Nest.

the holy sacrament.
kudhsha 301. 25)
:

See A-yia, A-yidw.

Horn (karno = cornu
19,

Nest. 272

7 b]

Syr. Jac.

69.

a corner of the

Lk.

xxii. 19 sq.,

Mk.

Cor.

xi.

xiv.

22-

23-25),

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
i
Cor. xi. 26), partly from elsewhere
our Lord s hands,
(esp. the allusions to
whether as creative Ps. xcv. 5 &c., Clem.
xxix.
i Cor. 33
4, or as priestly Ex.
xxi l8 sq.: cp.
22-24, Lev viii 2 5~ 2
465. 30). In all liturgies except the

R.

altar.

7>

Host

= JIH^
vulg.

(hostia

raj Lev. iii. i )

Gift, Awpov.

Hudhra

Lev.

the oblate. See

iv.

32

Bread,

cycle,

Persian Apostles (285. 12, where it is in

serted in accordance with present use

but

Nest., Ixxvii) : the

book containing the proper of the liturgy
and of the offices for Sundays, feasts of

our Lord and the principal saints days.

Hulala ( praise,
see Dawidha.

Nest.,

247.

10)

is

context

obviously incoherent with the

in the Chaldaean missals the
:

form from the

Ikon

(Byz.

slav. ikona,

arab. surah}

ftK(i>v,

arab.

tkilnah,

arm. nkar: Copt, lymen,

a sacred picture 484. 43.
:

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
and Nest. seyomidho 491. 16

(Syr. Jac.

492. 33

Copt, cha-djidj) arab. wad

yad 187. 15, eth. anbero ed 192. 24):
a blessing (Mt. xix. 15, Mk. x. 16) or
:

is

inserted

Intercession, The, or the Great In

the prayer for the whole

The

Roman canon

For forms, besides those

at 290. 8 b}.
in the texts, see 465. 29
483.
469. 28
6: 515. 28: 523. i
526. 10: 529. 16.
tercession

267.

Lord

recited at the

tuary

the record of our

institution (Siarafis 20. 15^ of the holy

church within the anaphora, in Syr.

and Byz. following the consecration,

Egypt, interrupting the preface, in
Persian following the institution and
preceding the invocation.
in

Interpreters

(fpfirjvevrai

501.

26

nfphashkone 95. n). 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
502. 31

syr.

unfamiliar with the language of the rite,

the order
468. 13 sqq. The evidence for

seems to

be exclusively Syrian.

In

Glossary of Technical Terms

Egypt,

in the

in the

Coptic

Orthodox

rite the

things said nvarttctus], the priest

Gospel,

the lections, are read

in arable as well as in
greek and coptic

See Euchologion.

Khulaji.

Kindak

respectively (the coptic is in fact re

duced to a verse or two, 152. 33: 153.
33
155- i): in the Syr. Un. and

Kiss

(arab.)

= KOVTUKIOV

See Peace.

Maronite, at least the Gospel seems

reverence for sacred

to be sung in arabic, p.

altar

li.

k royotho 88. 21

Un.

Syr.

ilriih

al

kuds 178. 22 Nest, wanatha mar 28730 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
:

theavapvijaivof the institution articulates

its

implication.

objects,

the

esp.

the
( juncture/ Arm.):
an Antiphoii q.v.

ic-

Kuddas (arab., formed in imitation

of syr. knddasha q.v.).
Hallowing,
consecration: (r) the Liturgy 109. 20
:

510.

the

Anaphora, 165. 30.

The proper arabic form takdis is also
used.

(2)

Cp. A^iao-iAOs.

Kuddasha

duced by a paragraph which taking up

Kiss

I.

Expression of

and the Gospels.

frain of

Copt, epiklesis, arab. sirr fyahll

2.

Ktzord

slav. prizl-

Syr. Jac.
arab. da ivah

q.v.

(danaffpos, aaita^taOai),

of Peace.

s altar-

book.

all

Invocation ( I TT IK Averts
wanie
arm. kothschotimn

579

(syr.,

Hal

esp. Nest.).

lowing, consecration
(i) the Liturgy,
25 2 5
(2) the Anaphora, 274. 14 &c.:
(3) the proclamation of the divine holi
ness in the tersanctus,
sancti284. 34
:

Jamagircli(Arm.,xcvii. 26,308): the

book of the canonical

praedicatio 511.31.

Kurbono

hours.

Jaschothsgirch(Arm.,xcvii.3i,3o8):
the Lectionary.

Heb.
Heb.

(syr.,

&c.

v. i

Cp. Aviao-jjios
Swpov Mt. v. 23 sq.,
.

irpoa<f>opd

Rom.

xv. 16,

10 &c.\

x.

Oblation, offering:
(r) the sacrifice of the eucharist, 72. 15
(2) the concrete eucharistic oblation,
:

Kanuna
lent to

(navduv}

eK(f>ajvT)(Tis,

i.

(Nest.) equiva
whether as the audible

73- 35

Jac.

the like said in a loud voice, 283.

3 (cp.
49. 31 : 61. 13). 2. (Syr. Jac.) a deacon s

Awpov,

proclamation, esp. the biddings at the

great intercession, 494.

the
(Syr. Jac., 97. 7)
general intercession recited by the deacon
:

cration

KT|pV<rO-lV.

(eth.).

bread

of

8): the

Hallowing, conse

(i) the Liturgy, 193. 9;

25

little

mystery-book

Syr.

See

Chald.).

ssyr.,

^irpoaayoayr) Eph. ii.

i.e. the
Anaphora;

Syr. Jac. title, 83. 19

&c

Kutmarus
Kara

490.

Cp. Anaphora.
(arab., copt. katamcros
.

(tepos or KaOrj^epios
Copt.,
the Lectionary, so called either
as giving the scriptures
piece by piece
or as containing the lections
day by
i.

e.

Ixvii. 8)

day.
:

xcvii 6, 308)

(i.e.

in

(3) the oblate

approach

491. ii

Lachumara (syr., Nest.) = Thee, o

The hymn so beginning, 249, 254.

Lord.

Lamb
oblate.

Khorhhrdatetr (Arm.,

in

194.4:

(2) the Anaphora, 228. 15

244. 27
(3; the proclamation of the divine
holiness in the
tersanctus, 231. 26. Cp.

the

(common

common

the

oblation

ripocrcf>opa.

Kurobho
1

during the fraction and consignation

called also IfnldTki (
=praedicatio) See

Keddase

offering,

5.

Kathullki

Ko.6oXl.KTJ,

and Nest, passim

conclusion of an inaudible prayer

(g^hantha), 274. 36 &c., or as a blessing or

manual of

pp

(arab. alhamal, Copt.)

See Bread.

Lavatory

the

the handwashing on the

part of the ministers at the offertory

in

Glossary of Technical Terms

580

first instance as necessary after re

ceiving the offerings of the people and
before preparing the oblation to be con

the

secrated

13. 22:

then symbolical (Ps. xxvi. 6

While the offertory
469. 3).
:

either wholly or in part has been moved

back to the beginning of the liturgy, the

lavatory has generally kept

see 356. 5

cp. 543. 7

place: but

its
i

Done

551. 25.
either with ewer and basin at the

altar,

or at a piscina in the sacristy,

549.

avetaran: slav. ewangelie).

The Gospel
ritual
5

Leaven.

Used

in all eastern rites,

Armenian.
See Bread,
e
mira, Malca.
Lections (avayvcaffts, dva.-yvo}<Tfj.a,
arab. kira ak
syr. keryono
:

fpa<pTj

eth. menbdb : arm. enthercopt. lexis

thsovats
slav. tshtenie] : the sections

477. 20: arab. fasl 510. 22)

from the several groups of the books
(wtpiKoirr)

of holy scripture, read in the mass of the

catechumens.

17

In the general sense:

3. 2

19

527.

Old

i.

(6 v6fj.os /cat ol irpotyfjTai xlvii.

470. 25

irpo(J>riTr)s

Trpo^rjTfia

arm. margarech

425.

27)

very general until seventh cent, at least

Syr.

3.

29. 25

Asia 520. 13
5 2 7-

in

490. 27

Pontus 521. 14

9= 535- I0

(two;

470. 25

N OW

eastertide
c

arab.

(syr.

ibracsis

Syr. Jac.

Gospel, 314. 22

racsls

in

fourth

pel, 256. i.

Liber minister!!
e

thobho teshmeshto

cent.

2.

Iv. sq., Ix. 22, 41)

the manual
containing the parts of the liturgy as
signed to the deacon and the clerks.

Maron.,

Cp.

p
:

4.

S. Paul.
:

in

of

Lights,

5.

3-

racsts,

Catholic

see Ix. 29

arab. kdthulyacmi).

Egyp

now
3,

On

Universal

the Altar.

(Byz. 2, sometimes

more

Syr. Jac.

occasionally more, on gradines

Nest.

Abyss. 3, at W.
Copt. 4, at angles
angles and middle of E. side: Arm.
2

many, on gradines)
mediaeval use.

They

but at earliest a
are probably the

successors of standing or hanging lights

in the sanctuary: cp. \vxvia 476.
In
484. 36 (Ap. can. 3 97 \v\via).

behind the altar

floor

used.

is

2.

it, 468. 5
372. 23.
the great entrance 378. 39.

Little

month

leap year

six,

Liturgy
celebration.

languages

4. Byz., at

(Copt.): the

five,

days preceding Aug.

or in
29.

(i) the celebration of the

holy eucharist

eastertide

Apostle (see Apostle), i.e.

Universal.
5. Gospel (wy-

syr.

Icpoftuucovuclr,

before

ewangeliyun arab. anjil :

arm.
eth. wangel
copt. euangelion

yt\tov

Shamashutha,

(not

O. T.

Syr. Jac. (alternative with Acts),

tian.

Acts

Apostle in easter

477-

Epistle (Syr. Jac.

Copt, katholikon

or ministri (syr.
Syr. Jac., Syr. Un.,

Byz., at the little entrance, 367. 30.

3. At the Gospel (the earliest recorded
ceremonial use) and in the procession

copt. praxis

second

Characteristic

tide).

O.T. and Acts

and Gos

as distinguished from Apostle

Russia a seven-branched candelabrum

eastertide), Byz. (for

346. 10 (cp. western

Nest., for

on the

gebra hawdrydf]
with Catholic),

(for

(2)

Arm.

one),

eth.

531.

(alternative

Nest,

Egypt.,

Byz.
Syr. Jac., Nest.

always): Byz. only in Presanct.

of Apostles

23:

(i)

lectio);

Testament

and 468.

texts

524.

I.

13

In a specific sense Lection is

for lections other than the

II.

used

the

except

see

504.

35 sqq.

82.27: 271.13: 289.6. See Offertory,

Xuivevnipiov.

solemnity

sqq.

Universal.

always marked by special

is

Its

may

(2) the formula of its

names in the several

be classified thus

i.

Ministry or service: AtiTovpyia, slav.

Litourgiya, arab. Orth. Khidmat alas-

rdr almukaddasah
Litnrjlyah

-fo.^.

2.

Ixxxviii.

2,

Melk.

Sacrifice: TIpoffQopa

519. 39, syr. Jac. Kiirbono, copt. Pros3. Consecration

fora, arm. Patarag.
arab. Ktiddds, Takdts, Nest. Kudddsha,
:

Glossary of Technical Terms

eth.

Kedddse.

Assembly

4.

Lord

Prayer,

are frequently mentioned and interpreted

as an invitation and a warning in view

Ce nftshyo.

467. 45 &c., Syr. Jac.

(i)

5*1

Occurs in

all

except Ap. const., as the con

clusion of the central action and sum
liturgies,

ming up of the

great prayer (533. 54)

and the transition to the communion ;

with a proem and a conclusion (see

(2) Otherwise used,
Embolismos).

252,303, 353,399: cp. 242.

of communion (see esp. 534. i). It is

probable therefore that the elevation

was

originally only the raising and ex

hibition (vnoSfiKvvei 483. 38) of the
gifts as they were brought out for the

people

communion.

Later

it

is

ex

plained as symbolising the crucifixion

or the resurrection (Jo. iii. 14, xii. 32

486. 39).

Ma apra

262.

(Nest.,

See Vestments

Chasuble.

Machfad

13

b}.

machfadat (eth., 196.

The veils or napkins in
13
199. 9).
which the oblate is wrapped (196. 19)
pi.

and with which the oblation is covered.

(Evidently translit. from arab. mihfazah
and
that in which a thing is kept
then assimilated to the similarly sound
tower ).
ing eth. word meaning
<a

Malca

(syr.

Nest.),

king,

i.

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

fraction

2.

42 &c.

ii.

5.

TOV aprov Ac.

ttXaats

(57

see

Auupciv,

McXiciv

Byz. ntXiffpos, arab. fas! [Melk. kisni],

slav. razdroblenie, arm. bekanel
Syr.
:

k efdyo

Nest.

Jac.

Copt, fosh, arab.

eth. fetdte}.
Properly, as
the N.T., the breaking of the one
loaf for distribution, the treatment of

kismah,
in

the

Lord

17:

Is.

39

body

Iviii.

read in

Lam.

iv.

4:

cp. 480.

K\wptvov be
Cor. xi. 24 this is still ob
meaning), and a reproduction

486. 40

as food (i Cor. x. 16,

7,

526. 48

viously its
of the institution.

if

Later

it is

regarded

and

as symbolical of the passion (533. 56

97. 8 sqq.: cp. 480. 36), and the sym

as the sixth of the

guishedfrom the fteAtoyios for distribution.

Hence three fractions can be distin

Bartholomew, Addai and Mari,

248. 1-12 (cp. Abhdishu Pearl iv. 6):
sometimes reckoned by the Nestorians

The

seven

sacraments.

Syrian Jacobites also use the holy

leaven.

2.

The

malcdya 247.

priest s loaf,

19.

Manual Acts

purshdna
e
mlra.
Cp. Bread,
the ceremonial mani

pulation of the consecrated oblation

in

bolical K\dais

is

in

some degree

distin-

(i) Egypt., at the recitation

guished
of the institution, 177. i
232. 20: (2)
:

not very
Byz., the symbolical fraction
clearly marked but discernible in Jas.
62. 7 b K\a as compared with 17 b dpxf:

Mk.138. 19, 22 b: 393. 24.

the comminution or divi

Byz., and thence in Jas. and Mk., after

the Lord s Prayer, in other rites partly

rai

before and partly after generally covered

by a hymn or a deacon s proclama

sion into particles (juf/3t5es q.v.) both as

symbolical and as necessary for commu

tion.

nion : (in Byz. this is already done in

the prothesis by the excision of the
particles from the irpofftyopa). The frac

i.

syr.

Elevation (fyojais: arab. rafah\

ziiyoho arm. iverathsoumn : slav.
:

woznoshenie]

the

uplifting

of

the

holy bread (Syr. Jac. both paten and

chalice), with the words The holies to
the holies.
is

is

In the earlier writers there

no mention of the elevation (483. 37

perhaps the earliest), while the words

n<\i^iv

(3) Universal

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.:

62
Syr. Jac. and Nest.

ff<ppaylttv

Glossary of Technical Terms

rusliino

signing

Copt. arab.

eth. at aba

to sign

The

).

rasa/ft,

signing with

one species upon the other. Probably

with the following, either

identical

simply (292. 9) or as

Commixture

4.

the

as

chalice,

reunion of our Lord

symbol of the
body and soul

(Lev. xvii. n) in the resurrection.

the infusion of the
p. Intinction
:

whole contents of the paten into the

chalice with a view to the

Meghedi
Formerly

hymn

its initial act.

(Byz., Syr., Egypt.:

ti cuats 62. ii
ir\Tjpovi 393. 34: arab.
ratnmal: slav. ispolnenic arm. kharrThe immission of a particle
1101111111).

into

Mechir (Copt. Ixix. 36, Ixx.

sixth month, Jan. 26 -Feb. 24.

communion

in

the

(=fif\ojSia, Arm., 418. 38).

the general sense of a

now

1 7)

appropriated to the

hymn

sung during the prothesis.

Melkites
ists ),

(i)

ToysHJ royal
as holding the
as opposed to the

(syr. tna/cdye

The Orthodox

empire and
monophysites
(2) the Uniats of Syria
and Egypt drawn from the Orthodox
church (so always in this glossary).
faith of the

Memorial, i. (Syr. Jac. methdackronittho 493. 10)

an intercession.
2.
an
(eth. tazcdr 203. 21
204. 4)
:

of the people in both species at once.

offering in

See

of one departed. 3. (Nest, diichrana], a

saint s day, 253. 32 ; or a commemora
tion of the departed, 286. 14.

Communion, Spoon.
(Syr., my

Mar, fem. mart

lord,

my

Title applied to (i) saints, (2)

lady].

Mesedi

prelates.

Marmitha, pi. marm e yatha

253. 9). See Dawidha.

(Nest.,

(Eth.,
pot = arafivos Heb.
a round box, 5x2 in., with a
cover, of metal or wickerwork, in which
the- bread is brought to the altar before

4)

the prothesis, 198. 26, 29.

According
to the terms of the prayer over it, it

must originally have been used for a

Renaudot (i. p. 474) renders
paten.
arcam sive discum maiorem.

Mass

missio)
properly a
hence m. catechu(467. 41)
the dismissal of the cate

(niissa

dismissal

menorum

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.)

metropolitan

and since most bishops

in

the Levant

arc now metropolitans, in part through

the suppression of the lesser sees, collo
quially a bishop.

Matumya
prostration.

= ^travoia,

See Mcravoia.

M caprana
e

See Eulogia.

Nest.):

(Nest.)

the

= fji(aw5iov, Arm.,

Psalm before the Apostle

the

hymn in vespers.
Mesore (Copt., Ixx. 21)

425. 30^:
also a
:

proper

Masob

ix.

commemoration, apparently

Eulogia.

month, July 25-Aug.

Milk and Honey:

the neophyte at his

Usual

tism.

the twelfth

23.

administered to

communion
west

in the

afier

bap

in the east

confined to Egypt (Clem. Al. Paed i 6

and 463. 36sqq. above, which is western
in origin, can. Hippol. 19
and S. Jer. in
;

Esai. 54 [iv. c. 644 15] mentions the use as

western cp. c. Lucif. 8 [ii. c. 180 E]).
:

Cp. 538. 26.

Minister
107.

&c.

5,

(Syr. Jac.,

Maron

stftnash,

25^: to cleanse the chalice

19,

after the Liturgy.

Missal

Cf.

Deaconess

2.

the mass-book,
(missale]
containing the whole service of the
altar for the whole year.
Such books
:

unknown in the pure eastern rites,

but they have been compiled in more or
less complete form for several of the

are

Uniats, Ivi

sq., Ixvii, Ixxviii,

Mixture

(inixtio

Ixxxv.

tvauais

357. 23:
the
soedinenie)
mixing of the wine and the water in the
chalice at the prothesis in all liturgies
arab.

ithctd:

slav.

except the Armenian.

Glossary of Technical Terms

Morning Incense, Office of (Copt.).
An office said before the liturgy, con
Lord

prayer, the pr. of

thanksgiving, the offering of incense, a
sisting of the

hymn,

second hymn,

and the pr.

There is a

creed, Gospel, intercession

of absolution to the Son.

the evening.
seat
cp.
a variable
nddifffjia :
Nest., 251. 22)
anthem in the night-office, sung sitting.

Motwa

office for

mauthbo

(i.e.

Music. Musical

(2) the consecrated gifts,

34: 104.

22.

intercessions,

corresponding

75. 28:

14:

25. 21,

directions are

some

Narthex (vapdrjg,
The inner vestibule

of the return of the aisles, possibly of

then an ante
aisles themselves:

chamber severed from the nave by a

See Doors. Occupied by Hearers
(Penitents}, Catechumens and Com-

wall.

tone (arab. lahn: s\z.\.glas\ The

tones are numbered (as were the western

Melk. also haual,

7jx os or

Guido of Arezzo), not from

after

to

alternately authentic and plagal,

i to
iv, each number including

viii

but from

thus ^x- 7 =
5 -viii plag.
v authent., fix 05
(2)
Coptic hymns are rubricated echos Adam,

an authentic and a plagal

"*

the

petents.

I>yz.,

524. 29).
523. 37
of the church.
At

first a
space railed off at the west end :
then formed by rails between the columns

times given in the rubrics: (i)

troparia &c. are rubricated with their

till

583

Nave

khmbaran

slav.

korabl,

The body of

Nest, haicla].

The gynaeconitis

Faithful.

women

the
grill

or place for
a

either railed off with

is

vCopt.) or

a gallery (Byz.).

is

nave contains the

ambo

(3) The skirl of the Abyssinoted with neums in the books

and two tones (zernd) the first and

tised.

hymns.

nians

is

are mentioned in

araray
198. 18

Nest,

218.

are

hymns

the rubrics

names of
30

The

222. 17.
(4)
rubricated with

cf.

typical hymns, 253. 28

299. 6.
269. 2

the
258.

Mystery, mysteries

(nvffrrjpiov, syr.

rozo, arab. sirr, eth. meshtir, copt.

xii. 7,

n,

22, 2

Mace.

counsel

Judith
xiii.

so in

a secret

Wisd.

ii.

In

Tob.

22, vi.

ii.

2,

21

a secret plan or
but
T. generally

N.

Apoc. i. 20, xvii. 7 and perhaps Eph. v. 32

a symbol as representing or expressing
The sacraments and especi
a secret).
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
(i) the unconsecrated gifts, 42. 16

(veotyvros,

i/eo<pa>Tiaros

II.

one newly bap

Neschkhar ( wafer, Arm.) i. the

Bread q. v. 2. The Eu:

eucharistic

logia

q. v.

Nineveh, Fast of

Syr. Jac. Egypt.,

the monday,
Nest.)
tuesday and Wednesday of the third week
before Lent, fasted in commemoration
Ixix. 37

158. 31

of the preaching of Jonah.

mys-

terion, arm. khorhhotird, slav. tayna.

LXXDan.ii. 18 &c. = P

Neophyte

13, v(oTt\T)s 26. 13):

The

and the

(q.v.)

soleas, the platform of the singers.

(sic),

arm.

the church, occupied by the Kneelers

and Consistents (Penitents) and the

in arab. simply a Jam

aiyub or walus, the tones being
named apparently from some typical

Job or Batos or

in

arab. camsah,

(Byz. va6s,

74.

Oblate
21)

(oblata 539. 29
the eucharistic loaf.

oblatio 541.

See Bread.

Oblation. See Offering.

Oblationarius (539. 28) one of the
:

ministers

who

Probably a subdeacon, as

the people.
in the west.
(pcpaptos,

Offer.

received the oblations of

Perhaps represents

irpocr-

which occurs.
See

npo0-Kojj.it>

Ava<|>piv,

FlpocraYeiv,

iv, ripoo-<J)epiv.

Offering.

See

Ava<|>opd,

Awpov,

Ovcria, PIpoo-KOfJuSTJ. flpocr^opcx.

Offertory

(Sojpo(popia 504.

33

trpocr-

Glossary of Technical Terms

584

319. i). The offering of the

material elements of bread and wine
and water and other devotions of the
faithful before
people in the mass of the

the anaphora. Originally involves three

moments, (i) the offering on the part of
the faithful through the ministers at the

sanctuary (508.6: 525.18: 538.19):

to be
(2) the selection of the oblations
consecrated and their preparation by the

deacons

(3)

their

setting

on

forth

the altar by the deacons (485. 30

488.
2
525. 27). In course of time, perhaps
:

the

through

partly

the

of

adoption

Ourar

(wpaptov, Arm., 414.

See Vestments 3.

Stole.

are baked.

It is apparently (248. 24)

of a usual type of eastern oven, a claylined cavity in the floor.

Pachon (Copt, Ixx. 21): the ninth

month, Ap. 26-May 25.
Pallium (506. 29).
See Vest
ments 6.
Paoni

(Copt., 168. 16)

May 26-June

month,

church, (i) fell into disuse in its large

ceremonial form and took the shape of
informal offering before the liturgy or

month, Sept. 28-Oct.

at a collection

money

was moved back and became

thesis (q.v.) before the liturgy;

where the oblation was prepared

at a separate table, became the Great
in rites

with

Entrance
(Byz.)

the

Offertory prayer
in rites where the oblation was

Paopi

masn 449.

arm.

is

Paten

cibits.

226. 25

sick,

and of the chrism of

confirmation, after that of the eucharistic

The oils and the chrism are
oblation.
still

consecrated at the same point on

maundy

thursday.

Ordo communis
e

d kurbono

Syr. Un.

rutbat alkuddds

(Syr. Jac.

tiickso

and Maron. arab.

Eth. sherdta keddase

kanond keddase} the rubrical

framework and permanent prayers &c.
194. 4,

of the liturgy as distinguished from the

several anaphoras

and proper

and hymns. Cp. ordo missae.

Orthi (Arm.) ^ OpSot q.v.

lections

546. 38

23]

29

Siaitos,
539, 541
[Mt. xiv. 8, vulg. discus]

(Catena

ig~\ t

and of the

slav.

See Coal, Pearl.

Ex. xxv.

see 262, 267.

On
is mixed
the Diptychs and the Lavatory which
belong to the Offertory see sub vo-

(190. 24) the con

secration of the oils of the catechumens

bekor

30,

a piece of the broken host,

given to each communicant.

tshastitzd)

such as

39

Oblation of

27.

See flapacrrao-is.
:

l_Lk. xi.

Oil,

68. 6, 19): the second

(ncpis 526. 39: 62. 29

arab. jtizz copt. klasma 464.

Siffrcdptov, iriva

the tenth

24.

Particle
393. 24

prepared on the altar, was reduced to a

prayer (Syr. Pr. of Veil]; cp. Mk. 124)
or vanished altogether (Copt., Abyss.).
Nest,

(Copt.,

Parastasis.

(2)

Proand (3),

the

Oven (Nest., 248. 23). The oven in

the sacristy or other chamber attached
to the church, in which the sacred loaves

solemn making of the bread at the

of offering

10).

arab sainlyah

mVo],

syr. Jac.

plnco

Nest, pilasa [JTJVp

pdtkura

Ex. xxv.

table,

copt. diskos: eth. fdchel [Ex. xxv.

wtVof Mt. xiv. 8], awed circulus
slav. diskos

arm. maghzmaK).

The

plate on which the bread is offered

and consecrated. Abyss, and Nest., a
tray, Abyss. 7 in., Nest. 12 in., in dia

The Russian paten is commonly

supported on a central foot.
meter.

Paul (Copt. 150. 4&c., eth.

The Apostle or lection from
Peace,
473. 18

Paul

See Lections.

Epistles.

Tracr/ios

213. 10).
S.

i.

The Kiss

504. 23

of Peace (aa-

320. 30

dffnd^cadat

488. 7: aydmj 321. 2,

dyairf)ffai 320. 29: cp. I Pet. v. 14: arm.
hhamoir srbouthean slav. tzelowanie
:

elprjvrj

Syr.

Jac.,

Nest,

sfflomo

Maron. arab. saldm

461. 9: 162. 36, arab.

Syr.

Un.,

Copt, aspasmos
sul/i, eth.

atnchd).

Glossary of Technical Terms

The mutual salutation of the faithful
(Rom. xvi. 16, i Cor. xvi. 20, 2 Cor. xiii.
Thess. v. 26,

12,

iv.

21,

Pet. v. 14, cp. Phil,

Heb.

xiii. 24, Tit. iii. 15, 3 Jo.

in
or after the offertory
fulfilment of Mt. v. 23, 24 (469. 10 :

14), before

Formerly an
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
478. 41
actual

cf.

kiss

485.

13.

12).

13:

the next above between his

own

then kisses his

own and

Nest., each takes

the hands of the next above between

his

own and kisses them,

of the peace

282. 4

the procession
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.

be to

The

2.

all

verbal salutation

Peace

asking for the prayers of the people as

they entered.
the

syr.

catechumens, until after the

3.

13

77

Kneelers,

vtto-niir-

inroirrcaais

and blessings,

after the energumens, or

Lent after the competents.
4. Consistents, awiarantvoi, awTTa>T(s 523.
40, stood with the faithful throughout
in

the

but

liturgy

communion

without

(Koivuveiv

or

offering

rfjs

irpoatv\ris

In Ap. const, the

\ojph irpoatpopas}.
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.
the penitents are

In the other texts

now not

noticed, except

237- 35 and perhaps 41. 5

cp. 473. 21.
Pericope (irtpiKoirr), arab. fasl).
:

P e risto (Syr. Jac., Nest.).

Phaino
ments

or more of

which each penitent belonged for a

specified period, passing upwards from

The complete system

was perhaps

7-

3 1*

See Vest

Pope
:

The

verse

of an

See Antiphon.
(eth.

(Egypt.

eth. pdpds).

2.

Chasuble.

(arm.).

Pointing

andria

See Bread.

Syr. Jac.

5.

Phokh

VV61V.

four classes, to one

(<f>aivo\iov,

and Chald.).

canonically regulated in proportion to

the gravity of the offence.
Distributed

class.

3.

sermon,

summarily

524. 43,01 Iv
fHfTCLVoiq 7. 28, stood at the bottom of
the nave and were dismissed with prayers

antiphon.

to

dismissed

524. 29.

Tt>Tfs52l.27,

undergoing penance in the shape of ex

clusion from communion for periods

class

Hearers, aKpoufjitvoi

77

when they were

margonttho

534. 31, arab. jauhar 185. 16, where

elements should be pearls }.
par
ticle of the broken host.
See Particle.
Penitents. Certain sorts of offenders

into

2.

aKpoaais 524. 29, stood within

doors, in the narthex below the

3. 13,

section of Scripture read as a lection.

314. 24 &c.

Pearl (napyap tTrjs,

585

in

i.

eth.

emdre}.

See ACIK-

vdnas, copt. papa,

patriarch of Alex

The

llk-pdpds

archpope.

Eth., a metropolitan.

Praxis

(rrpa^fis,

Syr., Egypt.).

The

rather ideal than actually

realized, and at least it was limited both
in area and duration, perhaps never being

lection from the Acts of the Apostles.

effectual outside of

Asia Minor, if there,

and tending to disappear even in the

at (vxol TUJV TTLGrlav,

fourth century.

523.

The prayers of the faithful at the begin

ning of the mass of the faithful, an
intercession for the whole church bidden

were not admitted into the church

but stood without the doors in the atrium

by the deacon and followed normally by

an inclination or blessing. In the texts

i.

33,

The

Weepers,

Trpo<TK\aiovT(s

See Lections.

Prayers,

The

(77

irpwrrj etixi? 13.

17

28

enTfvris itetaid).

Glossary of Technical Terms

586
this

movement has been

made

variously dis

arranged and complicated.

Preanaphoral

the

of

tract

the

liturgy preceding the anaphora.

Presanctified

(TO.

madhbah altak. slav. predlojenie arm.

cntsaiaran, matotithsaran) Byz. a table
in the N. apse, Arm. an altar or a recess
:

vporjyiafffifva sc,

The

before

gifts

on the Sunday for com

munion on weekdays (esp. Wednesday
and friday) in Lent.
2. The liturgy
consecrated,

Psalms
aa^ia:

copt.

chiefly

Dawidha.

prayer, the offertory prayer becoming

the proem of the Lord s prayer.
Byz.

494: S. Mark Ixvi. 12.

Prophecy or Prophet

Testament

S.James
the

Old

See Lections.

lection.

mazmnr

eth.

Used

26:

164. 4;

so called

apparently from the deacon s exclama

The veil of the oblation.

tion 164. 8).

See Veil

arm.

the

in

liturgy i.
see Alleluia,

Mesedi, Saghmos Jaschou, Shuraya,

ripoKi(jivov

28

468.

477. 8

506.

42: 520. 4: 524. 16: 535. ii.

36,

2.

In the enarxis (q.v.) 487. 18:

345. 17: 364 sqq.: 422.6.
points, especially at the
see KoivtoviKov.

37

107.

communion:
e
g muro

Jac.,

70.

See Sponge.

esp ftgo].

3.

253. 9:
At various

Baised place, The (Nest., maftabhtha 273. 20)

the footpace before the
:

3.

See

Prothesis.

Fl

I.

pleats.

The

of setting forth the oblation,

office or act

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
(IIpc0e<m,
beginning of the liturgy.
TrpoGKOfJuSri

Oeiov

See Antiphon,

with the lections

Purificator (Syr.
ibrfisfdrin 148.

(q. v.).

arab. mazmiir:

s\&v.psa!oni).

Sedro

^aA^a>5ta,

mazmtlro:

psaltnos

nary liturgy by the omission of all

between the offertory and the Lord s

Iv.

(-^aA^oj,

syr.

saghmos

irpooi/ji.iov,Syr.

Jac.): the introduction to a

which the presanctified gifts are ad

ministered
constructed from the ordi
in

the altar.

Prumlon (pe rumyfni

sc.

xciii.9:xcviii.32: 345: 537. 17:

somewhere on the N. of

i.

bruyijyasmana ahdbik tcikdisuhd, arm. nakhasrbeal slav. prejdcoScDpa, arab.

s^vyaschcnnayd}.

arab. bnlshTs, mahil

Melk. nia idah altak, or

(356. 16

altakdimah,

takdtmah

arab.

slav.

altar.

Headers

(avayvuffTr]^

arm. entherthsogh

koruyo

arab. kdri\

slav.

tshtetz

syr.

Copt, anagndstes, arab. kari,

anjill, anagnust, eth.

anagu

nstls}.

The

minor order entrusted with the recitation

of the lections and responsory psalms,
ranking below the subdeacons (29. 25

At

proskomidiya: wm.inatouthsoumn\ Syr.

Un. arab. alkhidmat alauwali the first

lections (527), but the

Nest. $iibhtha, including the

baking of the bread
copt. prothesis}.
2. The oblation as set forth
(360. 28,

has generally been taken from them and

given to the deacon or a higher ecclesi
astic (cp. 507. 12). There has also been

service

34

6 apros 7779 -npodffftajs 508. 6

528.

takdimah slav. predlojcnie:

arm.
arradschadrouthiun 419. 15
433- 6). 3. The place in which the pro15

arab.

thesis is made (356. 1 5). Byz., originally

the sacristy 309. 5 now the apse to the
N. of the bema (TO fiopfiov /zepoy 367.
:

For Nest, see Oven, Treasury.

The table on which the prothesis is

&c.).

first

the readers read all the

Gospel

at least

a tendency to confuse them with the

singers.

Bedditio symboli

the recitation

of the creed by the competents in holy

week, 467. 25

Bemains

cp. 532. 35.

of

the

consecrated

species (ra-n(piaafvaavra2^.

29).

ously disposed of:

4.

sacristry

I.

15).

Vari

carried into the

and consumed by the deacons

Glossary of Technical Terms

(Byz., 398. 31

Burnt

2.

probably 25. 15

487. 3

(Syr.,

cp.

463. 7).

Humbert

column, grace. [Max. bibl. patr. xviii.

3- Consumed by children
397 H ])c.

13:

(530.

Cone.

cp.

Consumed by

4.

Matiscon.

c.

com

(Nest., 304. 30, in practice their

munion).

5.

6).

ministers at the altar

Reserved (534. 33).

6.

Car

i.

type of ritual system, a

2.
liturgical family.
particular ritual
function (reXer^, a.Ko\ov6ia syr. tfichso
arab. khidmaJi
copt. akoloutliia),
:

Bub

the bread, To (Egypt., arab.

inassah alhamal 145. 14, eth. mazmaza
kifrbdna 199. 5) i. e.to test the soundness
of the loaf and to remove loose par
ticles

cp. 545. 29.

Holy of
c.

holies q.v. Syr. Jac., Nest.,

Temple; arab. (Byz., Syr.

Egypt.) haical 156. 22:

eth. hayecal.

d.

Altar

Jac.,

copt. erphei

Byz. GvaiaarT]-

piov (rubrics), slav. altar-. Syr. Jac.

and

Nest. madhbJfha 69. 15 257. TO: Copt.

e. Tri
thysiasterion, manershoonsJii.
:

bune
arm. bent 423. 2
(3T)fj.a 476. 5
Nest, blm 257.9.
Chancel: Nest.
f.
kanci ( = cancelli} 253. 16.
g. Pres
:

home by the faithful for private

communion (Egypt., 526. 32).
Besponsory (77. 8). See Antiphon.
ried

Bite.

b.

Eth.

587

ii.
bytery. TTpfo-fivTepiov 524. 4.
Form,
&c. Byz., the central apse (^YX 7? 484.

28), the one altar being on the chord:

very rarely there is a second altar in N.
or S. apse. Syr. Jac. and Copt., the three
apses, each with an altar on the chord.

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
Nest., the

one altar under the

(round) church
See Cancelli, Doors 3, Syn
;

(iraarcxpopia. or -tia

Sacristy
28

7 [i

Chr.

25.15:

26 &c. H3B7], StaKovt-

ix.

GK evo<pv\a.Kiov arm. sarkav-

KOI 484. 29:

aganoths, avandatottn
Nest, bcith shamasha

slav. riznitza

house

of

the

deacon 251. 33, Chald. b. diyakiin Syr.

Un. b. roze house of the mysteries [arab.
sdcristiya\
Copt, diakonikon, arab.
:

mauda alkhidmah place of service

The chamber attached to the church

dome.

thronus, Veil

Seal.

which the sacred

in

vessels &c. are kept

i.

Jac.,

See

Bread

II.

the eu2.

Syr.

huthama, a conclusion, a

Nest,

final verse

tafi/i o,

Syr. Jac.

charistic bread.

).

I.

Schapik (Arm., 414. 5). The Alb.

See Vestments i.
Schourdcharr (Arm 414. 30). The
Chasuble. See Vestments 5.

72

8,

or blessing 303. 19

Cp. A-TnSXvcris.
Second service of the

105. 30.

under the charge of the deacon (519. 24).

kurbono

The

(Syr. Jac. teshmeshto d tarten 72. 15,

Un. arab. alkhidmat althaniyali). The

second

the

Saghavart (Arm., 413. 43). The

Crown. See Vestments 8.
Saghmos Jaschou (Arm., the psalm
of dinnertime 425. 24).
The Psalm

vice

lections, pp.

Byz. prothesis was formerly made

here (309. 5): in Mk. the prayers of the
enarxis are said here (113. 2\

before the Prophet.

part of
before the

preliminary ser
72. 16-

in Un. including the vesting

30
(which here follows the prothesis).
Sedro (Syr. Jac., order 71. 21:
108. 7)
80. 20
a prayer con
74. 30

76.

Sanctuary. The space within the

cancelli and the veil, containing the
altar and the synthronus.
i.
Names

structed by the insertion of verses into a

more or less constant framework, con

Sanctuary. Icpartiov 482. 10

354.
arm. srbaran (cp. syr. baith kudh37

psalm-verses with gloria (cp. the Nes-

a.

sho 94. 14 a: eth.

beta

makdas

195.

macdn
20,

kedils 195. 15,

kedsat 196. 36).

sisting of

torian

what seems

hymns

250. 25

to be survivals of

253, 29 &c. and

common Greek form

354. 5-15) and

preceded by a proem (Jtrumion q. v.).

the

Glossary of Technical Terms

5 88

In some cases (74, 80) the structural

The sedro is
clauses have disappeared.
recited by the priest standing before the

minor order of singers who form the

two choirs (xopos, arab. khiirus or
khurfis) which sing the hymns and the

altar while the censer

antiphons.

Sermon

is

13]: irpoaofju\ia 464. 25

napaiveffis 477.
roz, ischarr

39

3.

29. 41

521. 22 [i Tim.

StSacrwaAta 3. 10:

instruction

swung.

(wapa.K\r}(ns

Sophia

The
lec

the vessels are cleansed

arm. cha-

slav. pooutshenie).

and exhortation on the

tions (xlvii. 22) following the

Io<J>ta.

395. 29, awo77ia,

arab. isfanjah : slav.

Hovaa 359. 26
e
gouba Syr. Jac. cspugo,g muro, Syr. Un.
arab. isfanjali). The sponge with which

0/zt\ia 518. 28:

Krjpvyna

See

(Syr. Jac. 82. 3).

Sponge (0^770?

iv.

also to

Gospel

in Byz. used

sweep together (anoanoyyi^tiv

It is
(cp. Lk. iv. 17 sqq., Ac. xiii. 15).
not generally provided for in the rubrics,

395. 28, ffVffT(\\lV 359. 26: Cp. 411.

The
23) the particles on the paten.

and

Arm. purificator (srbithsch,

kinafc] is a linen napkin.

it is

in

commonly misplaced

prac

tice (e.g. Syr. Jac. at 101. 31). Several

sermons in succession were not uncom

mon
30

in the fourth cent. (29. 41 : 477.

531. 53), and, as in some degree at

was frequent

present, applause

477- 33

(468. 39

(Byz., Aa/3ts [Is. vi. 6]

mil akah
wddho 102.

mystheri

arab.

slav. Ijitza

maskal 200.

507- 2 4)-

Spoon

thasch,

arab.

Syr. Jac. tar-

Copt, kokliarion, myster,

mil akah

eth.

erfa

The spoon with which

23).

people are communicated in the

See Commu
species together.

Servant of the church (Syr. Un.

The
khadim ahanisah, 109. 26).

the

sacristan.

nion. The Abyss, like the Byz. spoon

has a cross at the end of the handle
hence its name.

Shamamout
first

hymn

(Arm., 421.

of the

12).

of

enarxis,

The
which

Onlybegotten ( O p.ovoyfvrjs 365. 33)

the dominical form.

is

Shamashutha
Nest., Ixxvii. 9).

(syr.

diaconate,

two

Subdeacon
vnrjptTTjs 519.

70? 490. 7

The book oidiakonika.

Cp. Liber ministerii, IcpoSiaicoviKc&v.

Sharakan (Arm., xcviii. 1 308). The
Canticle book, containing the proper
,

hymns of the divine office.

Sher ata ge9awe (eth., Ixxii. 10,
The Lectionary.
Ixxiv. 34).
Nest.
Shuraya (syr.
beginning,
256). The antiphon before the Apostle

(viroSiaitovos

28

syr.

13.

20:

cp. xxix. 10: \firovp-

aphudhyakno

95. 10

hiiipathiakna [Nest.]: copt. ypodiakon :

arab. abudiyakun

eth. nejka diydkon

half-deacon 214. 23: a.rm. kisarkavag:
One of the minor
slav. ypodiakon}.
:

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

Formerly they probably received

the oblations of the people (Oblationarius).
They have now no part de

(In the divine office

generally introductory to an anthem of
the type of 250. 25.)

tion.

Sides of the altar (Nest., gabhi}

apparently the spaces between the middle
and the ends of the altar.

assigned to them in the rubrics

(but see 214. 23: cp. western use), and
do not exist as a permanent order in

cp. ripoKeijievov.

Singer

(^aA.//o>5os

468. 29

^d\rrjs

518. 25 &c., lpo^a\TT]s 537. 36: syr.

psaltii 95. 10: arab. murattil: eth. ma-

zamer

416. ii

arm. saghmosergov, dpir clerk

A clerk of the
slav. pewetz).

finitely

the Greek church.

Synaxar

(Byz.

avvafcapiov,

slav.

synaksar: Copt, synaxarion, arab. sinacsdr 155. 9 Ixviii. 10). The Mai tyro:

logy or collection of the legends of the

Glossary of Technical Terms

In Copt, lections of the synaxar

saints.

are sometimes substituted for the Praxis.

Synthronus
3,

area na.Q. 370. 28,

77

ptov3i4. 16
ib.

(avvOpovos

The

21).

77

K.

subse Ilia 506. 22, npofSpia

seats of the presbyters

ranged round the apse on each side

of the central throne of the bishop
(OpOVOS 476. 6 &C., O CtriffKOTTlKCtS 6.
530. 32, 60. o

tepariitos 314. 15).

the Table of Shewbread [Ex. xxv. 23

the altar
the
sqq., Lev. xxiv. 5-9
.

before the Lord

is

Ez.

xli.

22] or the Altar of Burntoffering [Ez.

xliv.

6,

meal, Ps.
21

x.

rp.

Mai.

i.

the

Kvptov

which the Lord

2.

7, 12].

xxiii. 5, Ixxviii.

19

Lord

s sacrifice is

and that

in

Cor.

s feast

at

Altar.

The

2.

T e loitho

Kanuna,
42, O

534.

coffer of

The Seraphic hymn, being

q. v.).

thy

(c) in all rites

added

but Egypt., Mt. xxi. 9 is

See Thanks

some form.

in

giving.

Thanksgiving, The
i

Cor. xiv. 16: 474. 3:

12

77

39:

77

fjtvariKri TTJS

(v\oylcL

508.51).

529.

x. 16,

cp. xiv. 16:

Mt. xxvi. 26

sq.

great Thanksgiving

which the divine nature, creation, pro

vidence and redemption (ras atyarovi

the temple of Jerusalem and carried to

Ethiopia by Menelek the son of Solo
the queen of Sheba. The slab
used as the tablith on the altar (see

ret? ttpas Oeovpyias

fvepytaias 474. 6
488. 18: cp 492. 3 sqq.) are commemo
rated, culminating in the recital of the
:

the Preface, the Sanctus and the Postsanctus, and the distribution of topics
between the preface and the postsanctus

and more or less a

The whole central
action of the liturgy, whatever its scope

is

is

criterion

Hence

the tablith in

Possibly
every church is called tdbot.
there has been some confusion, such as
in ethiopic ritual language,

between the words tablitk and

tdbot.

In

It divides into three parts,

Institution.

mon and

common

ix. 4).

the Covenant stolen from

Antiminsion).

The

fvxapiaria

TTpoafpopas fv\. 506.

Cor.

(17

526. 25

The Ark (Heb.

taining a slab on which are inscribed

the ten commandments, supposed to be

is

6
Cor. 34
(b) in all rites
his :
is substituted for

with which the anaphora opens and in

gold and gems preserved in

church of Acsum, con

Ark of

Is.

3 (Apoc. iv. 8) with certain modifica

tions : (a) heaven and is added : cp.
vi.

See

Jac.,

the cathedral

the

vpvos 479.
24 &C. [Cp.

(6 rpiaayios

lKlOS VfJlVOS 313.

Nest.).

Tablitho (Syr.
Antiminsion.
(Eth.).

).

by the

479. 48], i) ayyeXiKTi 8oo\oyia 480. 8, 17

TOV rpiaa-yiov SooA. 482. 22, ayia.fffj.us

&c.

Tabot

said

EK<j>cSvTj<ris.

evXoyfjffas, evxapio~T-!]aas

25-

(TTtl

three

65.

elevation

Jac.,

Tersanctus

first

The book

and in an erect posture

e
Cp.
opposed to g hontho (q.v.).

as

but Pers.

the eucharist as partaken, 31. 6

30: 476. 30: 479. 43: 481. 12:

meant.

priest aloud

Clem. R.

feast of the eucharist,

(Syr.

of a prayer

rubric

altar,

with the act of communion (509. 4), but

commonly from the fourth cent. on. See

is

Nest.).

Tagharan (Arm., xcvii. 38, 308).

The Hymnbook, which includes the
proper hymns of the liturgy.

The

immediate relation

= TOIS,

whole

containing the liturgies and other sacer

dotal offices, Ixxvii. 8.

of,

partaken

I.
as opp. to rp. Saifioviow}.
called
table
once only in

centt.,

feast,

so

commonly used

is

altar as a

Tachsa

The

Table, The or The holy (i. That

on which the food of God [Lev. iii. u,
Ez. xliv. 7] is presented to Him, whether

table that

where the

icaOtdpa 524.

TOV dvaiaoTT)-

tdbot

the rubrics

589

in

characteristic

of

detail,

tvxapiaria
principal

rite.

was
:

originally

hence

title

i)

included in

ivxo-piaria as the

of the

sacrament and

such phrases as % fvxapiffTTj6tiaa

rpotyri

Glossary of Technical Terms

590
M. Ap.

(Just.

\.

66) of the consecrated

Thoouth

The

(Copt., Ixx. 17).

iii.

[i] 66) to

first

Uniat

month, Aug. 29~Sept. 27.

Three, The ^ Egypt., 520. 38:

by Abhdishu (Assemani
Bai^auma (fl. 480).

attributed

is

B. O.

See EvXoyia.

elements.

al

a community, which retaining

with small modifications

its

own

rite,

the three great prayers ( 1 60. 3)

for the church, the pope and the con

customs and canons, has submitted to

the Roman see and accepted the Roman

gregations, bidden by the deacon and

recited by the priest at the end of the

dogmatic system. The Uniats are (i)

formerly Orthodox, and of the Byzantine

Prayers.

rite,

1 2 1

Throne,
bishop

Tone

The Altar

i.

See Synthronus.

throne.
:

see

The

2.

q.v.

Music.

the Albanians

(Nest., beith gaza 262. 18^,

beith kfidhsha house of the holy thing ).

Treasury

"

recess in the

where the

N. wall of the sanctuary

vessels are

placed until the

Trisagion (Byz.
i, 6

rpiffdy.

v^vos
rb Tpiadyiov

rpiadyios

527.

7,

slav. trisyatoe

345.2: vaab.tnsajyfin:

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).
(

interpretation

Nest.,

hortatory hymn sung be

fore the Apostle and the Gospel. That
for the Apostle is fixed
for the Gospel
57>

2 59)-

with

and Austria Hun

rubrics)

and

catholics

of

arabic

Africa

of

the

Abyssinian
Asia and

formerly Monothelete, of
the Maronites of the

(3)

Lebanon

rite,

(syriac with carshunic rubrics):

formerly Nestorian, of the Persian

rite, the Chaldaeans of Kurdistan and
(4)

Malabar

(5) formerly Grego

(syriac)
Armenian, of the Armeno-Byzantine
catholics of Asia
rite, the Armenian
Minor, Turkey and Austria (armenian).
:

rian

TJroro (updpiov, Syr. Jac., 70.

See Vestments 3.

10).

Stole.

Vacas (Arm. 414. 25).

See Vestments 9.
Veil.

I.

The

rO~lS the

An Amice,

curtain of the sanctuary

18
[in Ex. Lev.=

506.

(Karairtraafjia

veil of the holiest], Trapa-ne-

523. 43
476. 8
dpfpiOvpa 476.
8: &T]\a vela 506. 17, cp. 509. 12:
268. 35
syr. wila vela
copt. kataarab. hijab \_sitarah 511. 2]
petasma
:

ra.ap.a.

eth.

propers are provided.

They

The composition

are

now

of turgami

mantola

et

arm. waragoir

slav.

zaivesd],
II.

disused.

the

Turgama
2

(greek)

the Syrian (syriac, rubrics

in carshuni, i.e. arabic in syriac script);
of the Egyptian rite, the Coptic (coptic

the Syrian

1192 A).

of

rite,

arab. ajyus althaldthah}.

The hymn
u
eos KT\ related to have been

occurring among the cries of the fathers

of Chalcedon (Labbe-Cossart Conciliaiv.

catiilicT)

formerly Jacobite,

(2)

(ethiopic),

revealed at Constantinople in the ponti

ficate of S. Proclus (531. 9), and first

of Sicily

the Balkan Peninsula

gary

arm. erechsrbeann or ergsrbeann: Copt,

"Ayios

(rum

Bulgarian and Ruthenian (slavonic) and

Roumanian (roumanian) catholics of

Syrian

offertory.

535.

Melkites

the

Syria and Egypt (arabic rite) ; the Greek

catholics of the Levant and Italy and

The

curtains of the altar,

on

rods

the

ciborium.

hung
columns of
These have generally

between

the

Glossary of Technical Terms

but the Syr. Jac. and Arm.
have a curtain in front drawn during the
manual acts and the communion.
vanished

The

III.

(Byz.

gild, slav.

pokrowetz

arm. chogh\ Syr.

Jac. sJifishepho
Syr. Un. arab. mandll:
Maron. arab. git a Copt, mappa, arab.
:

eth.

macdan, mdchfad, lebes :

Nest, shushipa).
i. Byz, Syr., Egypt,
have three veils
(a) For the paten
laftija,

(irpuiTov itd\., 8iaKOKa\. 360. 5, arab. g.

mally wozdouch

slav.

alauwal,

Jac. htlphoyo cFplnco 73. 2

Maron. arab. g. alsaimyah

name
awed

special
ceddtia

25

148.

226.

g.

(Scvrtpov

d\.

Syr.

Syr. Un.,

Copt, no
eth.

\lafdfd\

The

25).

sometimes a metal dome,

chalice

is

Byz.

For the

(b)

arab.

360. 13,

as a. : \corporalia
slav.
Syr. Jac. h. cfcoso 73. 2
Syr.
Maron. arab. g. alcas Egypt.

althdni,

545- 7]

Un. and
no special name 148.
chalice

is

Verse.

25).

The Coptic

covered with a cubical box

(tote, thronos nte pipoterion, arab. curst

alcds stand of the chalice ) with around

See Antiphon.
See ITI X OS-

Versicle.

547. 22, arab.

irttrXov

Kct\vfip.a,

the people.

of the oblation

veils

silk

Idna 298. 5 b} worn by the deacon who

holds the paten at the communion of

Vestments (77 lepaTtK^ ffroX-f] 345. 2

399. 7 [i Esd.iv. 54]: arab. Orth., Melk.,
Syr. Un., hullat alcahniityah, Maron.
:

thiydb altakdis Copt, tistole nieratikon,

hbos ethouab nte nioueb, arab. badldt
:

alinukaddasah alcahnutyah}. The prin

cipal vestments, for the most part
mon to all rites are the following

The Alb

1.

476. 14,
Byz. aToi\apiov, CTI-

(xiTowiffKos

\niwiov 506. 27

\opiov, arab. istikhdrah,

:

stoicharion, stychari, poterion

sheiito,

prjs~\,

tiiniyah,

eth.

mappa,

karnis

Nest.

The principal undervestment, worn by all orders a sleeved

tunic reaching to the feet, properly of
:

now sometimes

white linen,

and

material,

deacons

for

fidvLKa, arab.

lie

on

mats (thorn

tabak, haslrah} which

on the altar, and the paten is placed

this.

cover,

arab.

The
(c)

sometimes a metal
For both (rpirov KO\., arjp
Byz.

is

vpt\ij, dvacpopd, TO avdrrarov

TrtirXov 348.
25 b, TO fifya el\iftfn4vav
360.

8,

548. 32, arab. g. alfaukdni

top veil
[Melk. satar aJf. top shield ], slav.
bolshoy wozdouch

Syr. Jac.

annaphura

aimo
cloud
74. 15,
70. 38:
Syr.
Un. and Maron. arab. ndfur: Copt.
prosfarin,

arab.

ibrusfdrin

148.

26,

eth. macdan 204. 27).

2. Arm. seems
to have two, one of the chalice tsatskoths
skith, the other of both paten and

chalice, chogh.

3.

Nest, has one cover

ing for both, shiishipa 282. 17 b.

IV. Nest., the humeral veil (nfkab-

arab.

fiidAra,

Chald. cuthina].

flush with the top of the tote

ture is covered with one of the
plate,

= iro6j j-

marppa,

coloured (except Copt.).

the aper

slav. stichar,

arm. schapik
Syr. Jac. cuthmo, Syr.
Un. arab. kamis, Maron. citilnah Copt.

aperture in the top corresponding to the

mouth of the chalice which stands within
:

com

2.

The

Cuffs

of other
generally

(Byz., firiftaviKia,

cumm

pi.

acmdm,

ITTI-

slav.

naroukawnitza, arm. bazpan Syr. Jac.

Syr. Un. arab. 1. zttnndr, r.
zand Melk. and Maron. arab. cumm
:

zendo, -de:
:

cummin

Copt, kamasion, arab.

cutnman, eth. acmdm, edjge
Chald. zenda). Embroidered cuffs, or
pi.

cumm

pi.

some cases armlets reaching the

elbow, confining the sleeves of the alb,
in

worn by bishops and

presbyters, and in
In
Byz. also by deacons ;other rites ?).
Copt, and Abyssin. much in disuse :

unknown to Nest. (At 197. 42 there is

some confusion in the text, the acmdm
being spoken of as
3.

The

67HT paxn^ov ,

trashll}
Syr.

the kamis}.
Sacerdotal (Byz.
arab. bitrashil [Melk. bi-

Stole.

slav.

if

a.

epitrachil,

arm. ottrar

Jac. iirdro, Syr. Un. arab. bitrdMaron. bitrashil Copt, orarion,

.*},
:

Glossary of Technical Terms

592

schordion, arab. bitrashll, eth. motdhet :

Pers. urdra).
broad strip of silk,

and provided with buttons &c. by means

of which the front can be folded and

with an aperture at one end for the

held up so as to leave the arms free

(hence x a ffai
0. 379- 4 1 to undo
the buttons and let the front fall ).
In

neck

worn by bishops and

presbyters,

The

in front like a scapulary.

hanging

like the western

Nest, priest

s stole

and worn

same way, crossed by

b.
hanging by bishops.

presbyters,

Diaconal

is

in the

(oOovrj

476. 16

506. 28

Byz.

in
wpapiov, arab. zunndr, slav. orar
narrow strip of
other rites, as a.).
:

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.

Copt,

Jac.,

Russia the front

leaving a
the neck.

fall

is generally cut out,

of about nine inches from

In

all

other oriental rites the

down the front

chasuble has been opened

and

only fastened on the breast, be

coming in effect a western cope. In
place of the chasuble Greek metro
is

politans and all Russian bishops wear

the Sakkos (adicKos, slav. sakkos),a. loose-

sleeved tunic, identical in form with the

western dalmatic.

The Pallium

6.

(Byz. u/jLotyopiov, slav.

Abyssin.), or by Coptic subdeacons

passed across the breast, under the arms,

omofor, arm. emiphoron Syr. Jac. hemnicho [ necklace Gen. xli. 42 &c.], arab.

crossed on the back, drawn over the

shoulders and the ends passed through

bitrashtn

the band in front (like Byz. deacon at

the communion 393. 8, except that here

bitrashll: Nest, martula).

originally of lamb s wool

it is

Jac.

zunoro

Syr. Un.,

Maron.

and Melk. arab. zunndr: Copt, zounarion, ounariorr, arab. mintakah, zin-

A
zendr: Pers. zundrd).
waistband worn by bishops and pres
byters, commonly with clasps, confining
ndr, eth.

the alb and (except Abyssin.) the stole.

5.

viov,

The Chasuble
-uviov,

(Byz.

(paivo\iov,

</>e

\6vrjs,

<f>f\6-

arab.

-w\tov,

ifliinyah, slav. felon, arm. schourdcharr,

Melk. arab. fdlunyiln

Syr.

ridd

Un. arab.
:

Syr. ]a.c.pAatno,
badlah, Maron. arab.
:

koiiklion,

Copt, felonion,

am-

forion, arab. burnus, eth. kdbd lankd:

The
Nest. mcCapra, Chald. phaina].

supervestment of priests in form a semi

on like a western
:

circle of material put

cope and sewn up the front, thus en

veloping the person and requiring to be
drawn up over the arms to allow of
action.

Syr.

The Greek chasuble

is

still in

this form, slightly shortened in front,

Un.

arab.

bilrashil

Copt, omoforion, pallin, arab. ballin,

marked with

crossed again in front).

0^77, favapiov,
4. The Girdle (Byz.
arm. goli
arab. zunndr, slav. poyas

Syr.

crosses,

over the chasuble,

shoulders,
shoulder,

tied

and

(507.

i),

worn by bishops

passing round the

on

loosely
its

long scarf

ends

the

left

nearly

falling

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

to .the

double epitrachelion or a scapulary

among the Nestorians it is disused.

The following are less prevalent and
of smaller importance

The Genual

(Tnyovdriov,
viroyovariov, arab. hajr, slav. palitza,
7.

(Byz.,

arm. koncherr). A lozenge-shaped em

hung from the girdle worn by

broidery

Byz. dignitaries (355. 36). In origin it

seems to be either a napkin or a pouch,
and in Russia the presbyteral form

(nabedrenniK)
8.

still

The Crown

hangs
(Byz.

mitra, arm. saghavart

tdj

tdj}.

like a

pouch.

utrpa,

Syr.

slav.

Un. arab.

Copt, metra, klam, tschrepi arab.

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

593

and hanging back and

right shoulder: used

front over the

by presbyters.

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. bishops use

Armen. deacons.
western mitres

Syr. Jac.

bishops use a hood

and

Syr. Un.

mapiaphtho,

(syr.

mapiaphah perhaps the Maron.

man$aphah is a hood, but it seems
carsh.

to be the amice), as also Coptic dig

(whence kouklion of the chasuble

nitaries

from

its

hood

and burnus

is

a hooded

cloak), and Nest, bishops (birund).

9.

The Amice (Arm.

vacas, Syr. Un.

hamlich, Maron. man$aphahT).

oblong linen arranged about the
neck and tied under the arms with
Derived from the Reman use
strings.
carsh.

An

but worn over, not under, the alb by

Armen., Syr. Un. and Maronite priests.

Wafer.
Water,

See Bread.
i.

Mixed with the wine

TO

(ov 394. 12
arab. zdwun), infused
into the chalice after the Commixture
:

(not Armen.). See Ze ov. 3. Abyss., ad

ministered to and drunk by communi
cants after communion to cleanse their

mouths, 242. i. 4. Copt., sprinkled on

the altar (and on the people) at the end
of the liturgy, 188. 15.

Watus (=/3aro?, Copt, arab.,

See Music.

Wipe
wajh,

the face (Copt., arab. massah

1 8).
A symbol of the appli

cation of the blessing given or praytd for.

Probably borrowed from the practice
of the Moslems who pass their hands

down

their faces after prayer.

Jac. form of the Peace

The Copts

genuflect.

ballin

use a vestment (copt. palin,

[pallium],

logion

[Xoyeiov fKTl

ciii).

88.

vacas has a large apparel

of repoussee metal forming a collar.

The Armen.

in

the chalice at the prothesis. See Mix

ture.
2. Byz., Hot (6fpn6v 341. 21,

Worship, To

Zendo

Cf.

see

Cp. Syr.

Peace
e

(Nest., s gedli).

i.

To

Meravoia, flpocncvveiv.

(Syr. Jac., Syr. Un., Chald.).

breastplate Ex. xxviii. 23 &c.], ephout

[? TlSNI
ephod Ex. xxviii. 4 &c.], arab.

The

shamlah, tailasan) which is in

effect an amice,
a long linen cloth
arranged round the head like a hood,

Alleluia

ballin,

Cuff.

See Vestments

Zumara
and

song,

Nest.,

its verses.

2.

258).

The

See Alleluia.

Zunoro (favdpiov, Syr. Jac.,

The Girdle. See Vestments 4.

Pers.).

Glossary of Technical Terms

594

GREEK

B.

TO,

.,

ncethouab

alkiidsan

(arab.

copt.

arm. srboiitheanch 413. 22.

LXX = trcnpn

xxii. 2).

I.

The

gifts

as offered in the offertory or prothesis,

122. 29
379.32. 2. The consecrated

(syr.kaddesk

kaddasa

eragiazin
hallow.
sanctify,

rendered above by

LXX = &*$,

arab. kaddas

copt. toubo,

Presanctified, Ixxxii. 33, Ixxxvii.

t^ipn

a consecrate, Ex.
.

Lev. xxvii. 14; b. regard as

xxviii. 41,

holy, Dt. xxxii. 51,

consecrate the gifts

i.

Is. viii. 13).

:

345- i8a.

398. 31.

Ayia^tv
eth.

To

of our Lord at the

of the divine action

institution, 51. 29
in the liturgy, 54. 6. 2.
acknowledge

AvaSeiKvuvai.

To

or proclaim the divine holiness, 132.4.

A-yiacrp-ara, TO, (arab. kudsat.

LXX

The

kildddsha, arab. kud-

(syr.

ads,

iakdis, eth. kedddse, qq.

The

2.

ness, 132. 5.
AT] P

v.,

copt.

Consecration, 536. 18.

proclamation of the divine holi
i.

agiasmos*}.

See Veil

III.

347. 12, particularly of the

hence
of consecration 329. 32
d.va5(ii<; TOV
dprov TTJS v^apLOTias the
26. 15:

19:

effect
f)

consecration, 523. 10.

AKoXovfiia (506. 37

n.ra.b.Midma/i,

copt. akolonthia, syr. tiichso).

or service.

AKpowp.evos
See
"A|x|3wv.
AJIVTJTOS

A|i4>i0upa.

An

The

(29. 30).

of a responsory psalm.

office

refrain

See Antiphon.

See Hearers.

Ambo.

uninitiated, unbaptized.

See Veil

Ava{3a0}ioi: the a!5ai

I.

Jas.
like

ii.

piv

21.

TO Ovaiaarripiov

firl

(sc.

Num.

In Ex. Lev.
<l

iTrtT^T/^,

="l

where generally =

Cpn

generally,

burn

else

"

lift

!}

p.V.

up

in

both cases, of the action of the ministers

in the burntoffering

Heb.

cp.

vii.

27.

Rarely of the people as bringing the

N"Qr}

xxix. 21, 31, 32, or

c.

display,

529. 17: 51. 28, and syr. 7^7^493. 25:

2.
Declare ; so make, 16.
3.

burntoffering,

Cp. AYKX^CIV.

Exhibit,

87.

Ava4>

tH[3 consecrated things, Ez.xx. 40).

consecrated gifts, 65. 32 a 338. 20.

i.

perhaps with the further meaning of

dedicate, of our Lord at the institution,

=D

anti-

phons of the enarxis of the Presanctified,

AvaYvwcrpa. See Lections.
Avavvwo-riKdv. The Old Testament
Lectionary, of the divine office and the

gifts,

once the psalms of vespers and the

consecrated things, sa

Lev.

crifices &c.,

or Gradual Psalms, cxix (cxx)-cxxxiii

(cxxxiv)
sung in three groups as at

Lev.

xvii. 5

n"npn

Lev.

2
iii.

Chr.
14:

see Flpoo-d-yeiv,
piv. In Heb.
xiii. 15, i Pet. ii. 5 of the church as the
oiytov ItpaTCv/M. In the other languages,
ripo<r<f>e

properly, syr. assek

Ii.

up

19, I Pet.

Ps.

Ii.

ii.

19,

5
i

Ex. xxiv. 5, Ps.

lift

eth.

Pet.

deraga

ii.

bring

copt. ini
Ex. xxiv. 5,
:

epshoi or ehrei bring up

xxx. 9).
In respect of the eucharist
oblation
(i) of the deacons putting the

on the

altar 525. 27

(2) of the cele-

Glossary of Technical Terms

595

Never of the people.

brant ministering the anaphora, 29. 7 sq.

In the other

right angles,
crossed and

languages the proper words are not

used distinctively: syr. assek 268. 2 eth.

on the paten to prevent the dis

arrangement of the bread by the veil.

cferaga 197. i: 204. 21

217. 32: but
copt. ini ehrei exactly in the anaphora
of S. Greg.

AvrofxeXos (369. 7
having a tune proper to

Ava^opd ( =
Ps.

1.

4 R.

19

i"6y

burn toffe ring,

Sym. Gen. viii.

15?, Job xlii.

xvi.

generally oAo/raurcw/ja,

Ps.

8,

-cocrtj,

xix.

so

iSio/^eAo?)

itself.

BairTidp.vos. See Competent.

See Ambo, Bema, Sanc

7,

4:

half hoops,
the centre

at

set

LXX

vi.

Bt]fj.a.

tuary.

Kapiro}fj.a,

Doors

See

Bir)|xd0upa.

3.

Ana

See

-wens).

6\oKapTTQj/j.a,

-caffis,

20, 2 R.

the Coptic
ri vetted

phora.

The book

Av0oXoYiov.

containing

from the Menaea

selections of propers

&c.
"Av0pa|.

See Coal.

I
AeiKvvvai.
Point, by way of
marking the application of the spoken
.

formula

AvriSwpov. See Eulogia.

AmiXvo-is (arab. hall, slav. otpoust,
Melk. arab. khatm seal, cp. Seal 2). a.

a. of the deacon, 386. i

387.
of the priest, Copt. arab. ashdr
177- 29 : so eth. emare pointing, 204.
16 &c.
2.
Display, 368. 22.
i

b.

Dismissal, the breakingup of an assembly,

505. 34 so aTToXveaflcu to break up, 9. 2 1

Aiaipeiv (489. 28: 526. 49.

Gen. xv. 10 "^f^, Lev. i. 17, v. 8

Cp. Mass. b. The conclusion of

an office and the formula with which it

Lev.

27. 14.

is

concluded, 398. 28

399. 28

evxrj

The

pers and lauds.

See

So

67. 23
cp.
dno^vTiKiov (Melk. arab. abultticyun},
the troparion sung at the end of ves
aTToXvTiKrj

conclusion and the

concluding formula of a movement

and

Communion

after the

AiroXuriKiov.
Airo<riro-yYi

eiv

Cp.

AICLKOVIKOV.

Airotjxiivciv,

declare,

Al.)

appoint

Cp. AvaSciKvuvai.
Apxicpevs- See lepevsAo"iracr(J.<Js.

See Kiss,

Peace.
ao-repio-Kos (360. I
547.
548. 30: 550. 36: arab. najm
slav. zivezdnitza
Copt. arab. kubbah
Ao-Ti^p,

Byz., Syr. Un., Copt.).

See

III.

(a%

See Paten.

Communion.

Two

metal bars, the Greek bent twice at

Qq

(in

LXX,

xxi. 6,

8,

xxviii.

24 where

17, 21,

Thus

word

sacrifice.

for

i,

4,

it is

xxii.

of

25,

Num.

the bread

the most inclusive

In

N.

T.,

except

Apoc. xi. 10, always of a

God, and this, except in Lk. xxi.

ii.

8,

in the sense

n, v. 23 sq.,
vii. n, Heb. v.

ii.

See Gift.

22,

= HI13D

except Lev.

f3"]|2,

= OH?

of God.

gift to

frequently

and Num. =

in Lev.

Eph.

15:

dome

Aupov

so

21. 7.

See Veil

8i<ricdpiov.

(370. 7 a} the deacon s call

to the choir to raise its voice.

27 (very common in Cyr.

so of the effect of consecration,

A<r7rd6<r0ai,

AICTKOS,

Avvapis

8.

See Diakonika.
See Sacristy.

Ai<rKoicaXvfifj.a.

Aox"ov.

See Apostle.

make

KTjp-uo-ereiv.

396. 20.

Airdo-roXos.

or divide the host.

2.

(4. 3), of the deacon, to

formulae appropriated to him.

AiaKoviKoL.

in

See AiroXvo-is.
See Sponge.

sacri

AiaKoveiv
recite the

the liturgy, 361. II. So the dirokvTiKtov

is sung after the Little Entrance 368.
34,

To break
Manual Acts

fices).
:

absolutio.

nfl^ of dismembering

12

i.

LXX
P^Dn

of a

sacrifice,

Mt.

xv. 5, xxiii. i8sq.,

Mk.

i,

viii. 4,

ix. 9,

xi.

4%

Glossary of Technical Terms

596

16 sq.\

(508.

Ah>pO(j>opia

Pv (33. 4).

nm

Copt, deesis, arab.

extended
or prolonged

8ti>po<f>o-

See Offertory.

tilbaf)

an

prayer,

litany of several suffrages with perhaps

also a suggestion of fervour ( Joel i.
;

See Icon.

EIKWV.

litoti}.
ElXt]Tov (316. 10 slav. z
or napkin on which the
:

/zV<?,

cp.

In origin, a con
oblation is placed.
venient reduplication of the linen cloth
now
of the altar (aivSuv 508. 4)

also

(le-yct

See Veil

tl\Tjfj.evov}.

(54S-

III.

c.

fuxpa,

(77

recites the ektene.

ektene, so called from the phrase

tv flprjfT) rov Kvpiov btTjOw/j.fv.

(slav. irmos],
troparion
draws, or sets the structural
e. g.
the
type of, a series of troparia
hirmos of the 9th ode, 388. 7, is the
ElpjjLos

The

v.

qq.

synapte

The dea

Elp-rjviKa (arab. salamyali).

con

f r

or

(j) nfyd\r), bolshaya, alcabir], 362. 30.

Evxr) T. (fcr. iKf.a. 373. 4, the prayer
said by the priest while the deacon

timinsion.
32

ektene

malaya, alsagtr), the short form, 364.

31, is distinguished from the Great

The name is derived

apparently from Mk. xv. 46. Cp. Ansilk.

EiXippevov, To

^vvairr-fj

~Eipr)vtiea,

Little

generally of

iii. 8, Judith iv. 10, Ac. xii.

5:
KTfvia 478. 21, Judith iv. 7). Called

Jonah

14,

The corporal

EKT^

sc.

fj

I/CTT)

0)577

(369. 7

cp.

the sixth ode of the proper

canon of nine odes, the great hymn in
388.

7),

lauds.

Cp. Elpfxos.

which

EK^WVIIO-IS, -ws, -ei (arab. yitallin,

troparion which is the model of those

which make up the Qth ode of the canon
of the opBpos or lauds for the day.

The

ElppoXoyiov

is

a collection of such

troparia.

ElcroSiKov (368. 29

The hymn

slav. wchodnoe).

after the Little

Entrance

(on

B. V.

M.

feasts

of

our Lord and of

the

that of the 2nd antiphon

enarxis, on other days that

the

3rd

vi

tov 6 tv dylois GavpaaTos

ferial

a 01 a.\Xr]\ovia)
10-0805.

antiphon,

2>aov

of

if;a.\\oi>Tas

stretch forth

132.27: 133.10; where

it is

kdl

Nest,

aloud by

rubric of prayers &c. said

the celebrant as opposed to

those said

fj-vcrriKcas, in

See 486.

voice.
v

See

"Evwais.

Manual Acts
EiriJx*Tai.

The

fvxrjv, tvxerai, or

rj

(KTevfy iKfaia 373. 4

rubric of the

rubricated,

Melk. actd-

more

e.

g.

\t~yfi

with the simple

(Syr.),

by spreading their hands in prayer

i.
15) or by extending them
towards the oblation.

(2)

Detached and incidental prayers

otherwise

apparently

Is.

EicTevT] (cp.

Mixture.

solemn prayers, esp. in the Byz. books,

either as an intensive form or in the
sense of goes on to pray
or prays
are

either

slav. ekteniya, arab. actdni,

See Energunien.
(i)

4.

addressed to the concelebrating pres

byters, bidding them to mark their co

(cp.

a low inaudible

533. 19.

See Enarxis.

Evap|is.

Evcp-yovpevos.

the hands,

operation with the principal celebrant

Chald.

kdniina,

The

b kdla).

on.

See Entrance.

ldn: slav. ivozglashenie: arm.

badbtye

of

r)>ay

EKTeivare,

dsain

Syr. Jac. floitho, Syr. Un.

arab. i ldn, Mai on. kailan,muallanan\
Copt, osh ebol, arab. yasrukh, eth.
z

be

ing a verse (on feasts of our Lord proper,

on other clays AcCre irpoaKvvriaoj^tv KO\
npoairtaatJifv Xpiarw} followed by a re
frain

Melk.

take

title

know

ledge of,
recognize a person as one
of the faithful (i Cor. xvi. 18, 2 Cor.
Iren. Haer. iii. 3
5
4) and there
fore as admissible to the mass of the
xiii.

faithful.

that

there

So
is

(irlyv<UTf

no

a\\T]Xovs

disqualified

see

person

Glossary of Technical Terms

present, 41. 7: 473. 22
also yva}pi(ra.T.

496. 29 where

God, and

See Invocation.
See

EmviKios

Vestments

2.

ETTKruvdirTCiv, to attach a formula

what proceeds,

to

29

520. 4

add, 46. 26 b

See

EiriTpaxTjXiov.

Vestments

3.

Eorircpivds (arab. guriib, slav. wetsh-

ernya].

Vespers.

See

EiiayyeXiov.

(i)

ment of the Sunday Gospels, the lections

from S. Matthew begin on the Sunday
after Pentecost and are read till the 2nd
Exaltation

sunday

before

Cross:

those from S.

the

of

the

Luke begin on

the 2nd sunday after the Exaltation and

continue till the sunday of the Prodigal,
i.e.

of

The details
the 3rd before Lent.
the arrangement therefore depend

upon the date of Easter, and the Eua7yf\iffTdpiov consists of a series of 35

KOVOVIO. or tables determining the ar

every possible date of

rangement
Easter. In later editions the correspond
for

are

Apostles

ing

The book

added.

also gives the navoviov TOV ayiov Trdcr^a

or paschal table and some further matter.
It is

now appended

to the Evayyt\iov.

To

bless persons, with

2. To bless God

prayer &c., 5. 13.

with a doxology, 353. 9

To

bless things
:

oblation.

To

4.

them with the

356. 23.

by blessing

God

3.

over

hence, to consecrate the

them, 355. 3

doxo

eos fiiuav KT\., 353. IO.

.

is

blessed for and over a thing, a grace

DO

Cor.

x.

TO

rfjs

(v\o*fias

the cup over which the

c.
gift, as the

said.

is

blessing

iroTrjpiov

of blessing and goodwill,

Gen. xxxiii. u, i R. xxv. 27, xxx. 26,
expression
2

Cor.

i.

ix. 5).

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
485. 29:
4.

The

30:

540.

gift

of the people,

Ap.

const, viii. 31.

Eulogia, both as a gift and as

See Eulogia.
5.
gift

itself blessed.

by one person or community to

another as an expression of communion,
sent

521.

2.

E-uxa.pio Ti]piov (129. 20: copt. shephmot i/o. 37 eth. acu a tet 203. 21).
-

See Ixxxii. 34, Ixxxvii.

EvXo-yeiv.

EtiXoyia (HD-in a Blessing, the in

In the arrange

Eva-yyeXKTTdpiov.

priest

rendered above

vocation of good on a person, Gen. xxvii.

35 &c. b.
blessing with which God

(2)

Lections.

by the

is

iroieiv, to say the

EvXoYTrov

n^nS
Gospel,

used

is

logy Evho-yijTus 6

52.

549. 26, 30.

as addressed to

it

regard

it

accordingly the syriac

Bless, o my Lord.

See Tersanctus.

vfivos-

now

torians

597

bless things by signing

cross; so, to make the

sign of the cross on a thing, 356.

thankoffering.

See Thanksgiving.

Ev\api<rriai.

E^x1] (Byz. arab.

The ordinary rubrical
,

translit.
title

afshm}.

of a prayer

of the celebrant.

EixoXd-yiov.

See Euchologion.

357.

Z^ov (arab. zawun).

24: 387.4, 10.

Ev\6yi\arov SeViroTa (arab. baric
yasayid: arm. orhhneader: Nest, barich
Sir, give a blessing, addressed
mar)
by the deacon to the celebrant, often
:

water

The

(slav. teplota)

vessel in

see

(i)

The hot

Water

2.

which the hot water

(2)
is

brought by the deacon, a metal bowl, 4 or

5 in. across, with a handle (slav. kowsK].

only as a signal for a prayer or blessing.

Cp. iube domne benedicere.

The Nes-

Ko.0Tj-yovp.evos (slav. igou-

Glossary of Technical 7^erms

598

men: Copt, hygoumenos, arab. igumdnus, kummus). An abbat

Copt, also
a secular archpriest, the chief presbyter
:

of a cathedral or a parochial church.

ia (copt.).
The rubric of an
H<rux
inaudible prayer.

H X oS

See MVOTIKWS.

519. 27.
clergy, including the

from Jas.
163. 6 where

131. 29, inserted

Arm.

version

brates thy

86. 8

so

that cele

godhead = theologikoit). The

adoration of

God

in the tersanctus.

To

veiv (357. 14).

with the spear.

stab the bread

See Censer.

OvjJuaTTjpiov.

generally rnj or nmtt

in N. T. the usual word for sacrifice
0v<ria

(LXX

[but cp. SaJpoi/J, gen. rendered by syr.

debhho, copt. shoushooushi, eth. mashwd et, arab. dhabihah, dahiyah, arm.

patarag, zohK], The eucharistic sacrifice

(l) of the act generally, 46. 35
466.
4 57- 3 2 (2) of the oblation whether
:

unconsecrated or consecrated, 21.6: 47.

34: 474. 22: 480. 29 (in both these
uses often with the epithets nvarifcr},
irvfvuaTiKTj, (pofifpd,

<f>piKTr),

avaip.aKTO<i):

(3) of the oblations of the people, 129.

20:

508.

In the

9.

translated

orders,

deacons,

as

(2) The whole

minor orders, 174.

336. 25.

the end of the

and frequently later, a
Bishop as the head and mouthpiece of

fourth

OeoXo-yia (465. 22: 50. 27 where

read 6eo\oYtais for 8o(o\oyiais

sacred

and

from the minor orders

(K\rjpiKof),

(i) Until

lepevs.

ABC D

the

(i)

presbyters

distinguished

9>

See Music.

IcpaTiicoi

bishops,

cent,

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
college and as frequently
celebrating apart from the bishop, 13.
22.
By contrast the bishop is called
dpxitpfvs, 12. 9, or ifpapxr]*, 487. 15.

sacerdotal

The Ap.

Const,

mark

the transition

between these two usages, both being

found there 13. 22, 33 14. 2, 8 30. 14,
24, 28, and dpxieptvs 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.

Thedeacon

lepoSiatcoviKov.

texts

manual

containing the diakonika see Ixxxii. Cp.

Liber Ministerii, Shamashutha.
:

above,

and

sacrifice

generally,

oblation

sometimes, represent syr.

debhho, copt. thysia and sometimes shoushoottshi, eth. mashwd et, arm. patarag.
offering

(first in

Kade Spa arab. cdthadrd,

See Synthronus.

slav. pres-

tol}.

LXX, =

vcrteumipiov
Dr?M?,
gen. of the altars of burntoffering and
of incense, as distinguished from

KadoXiKT) o-vvaTTTi] a general litany,

a supplication for the whole church, 44.

used of heathen and unauthorized altars

17.

/3o>/xos

[of the altar of

1.

12, 14,

Apoc.

Jehovah only Ecclus.

Mac. ii. 19, xiii. 8]. In

xi. i, xiv. 1 8

sanctuary),
2.

The Altar

i.

of the altar space or

The Sanctuary

q. v.

q. v.

Cp. Kathuliki, Ivvairn].

KaOoXiKov. See Catholicon.

KaXvjina.

See Veil III.

KaravvKTiKos

penitential.

See Veil

I.

See Catechumen.

veTe, Kc Xevo-ov (138. 29

See
lepareiov.

See Sanctuary.

/;,

370.

22: arab. cdlafsun slav. poweti\

If
you please or At your service, with
:

Glossary of Technical Terms

which one minister
that he

signifies to another
ready for the next movement.

is

599

of Christian ministry, Acts xiii. 2. Else

Rom. xv. 27, 2 Cor. ix. 12, Phil,
ii. 30, of service to men, but no doubt

where,

Ktjpvo-crciv (whence syr. c raz, and

this arm.
i.
Used
ckarozetn).
1
technically of the deacon, to proclaim

for Christians sacerdotal

or

in Phil.

from

aloud

recite

and the directions (cp.

litanies,

478. 36

the suffrages of the

congregation

proclaim
442. 34.

12

3.

tcf \fvftv

507. 29) to the

-rrpoffrdcrafiv

7.

27

524. 50

412. 18 b
424. 19
428. 2
In the same technical sense
:

TtpocHpcavtTv

Hence Krjpvyna

485. 42.

524. 52, -npoa^uvrjai^ 520. 29, syr. cdriizutha 262. 3 : 271. 15 : copt. prosfonesis, of a deacon s proclamation or

with the suggestion that such work

ii.

17 the figure

of sacrifice).

ministry

Of

service generally: 519. 39.

of the service of the altar:

See Liturgy.

320. 12.

AeiTovp-yiicdv (Ixxxv. 18, arab. citdb

Itturjtyat Ixxxviii.

5, slav. sloujebnik]
the book containing the text of the three
liturgies, sometimes with the effnepivos

and the

opOpos.

(= praedicatio), another title for

the [athultkt q.v. (Assem. Cod. lit. v.

ministry: Ps. cii. 21, ciii. 4

i.
Heb. viii.
7] of the angels.

whence prob.

dtkl

To

2.

p. 151).

charoz = sermon.

preach, 507. 21

arm.

Rom.

elsewhere

xv.

Is.

39,

Lord

times

Similarly praedicare

Tolet. iv. c. 40),

Esp.

317. 15:

(Cone.
e
syr. b rr1-

2.

478.

of the deacon

Krjpv

divine

2.

AeiTovpyos (LXX = rnB>D

of any
minister
Neh. x.
Ixi. 6, Ecclus. vii. 30 of the

and

recitation:

from the

is

i.

is

27

i.

cp. Ja.

levitical

= Heb.

of our

16 of

minister in a sacrificial figure

xiii. 6
of civil ministry regarded as of God
;

Manual Acts 2.
To hold communion
xlvii. 14.
(2) To com

See

KXduris.

Koivwveiv.

(i)

with a person,
municate, to
sacrament.

participate

in

the

holy

25 general, but perhaps with

minis
suggestion of sacred ministry).
ter: (i) the ministers of the altar gener
Phil.

ii.

ally, 316. 15

KOIVCOVIKOV

(slav. pritshastcn)

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.
KOVTOIKIOV.

i.

liturgical roll,

so

called from the roller

(KOVTOS} on which
it
is wound
see xc. 32.
2. (Arab.
:

kinddk, syr. kundoko, slav. kondak), the

title of a class of short
hymns. For
the origin of the

name

see

Neale Introd.

490. 6

so

Ac|is

77

\firovp-f (Tv gen.

= rPK^

once fH3 5 used of the

tion

XfiTovpyia

Heb.x. ii

Lord

a few times

"OP,

levitical ministra

= iTlby

of the same

Lk.i.23; Heb.ix.2i.

sacerdotal ministry, Heb.

so

Lections.

i.

2.

487.

rubric

488.

2.

See

lection.

marking the

division of a psalm-verse; or perhaps in

dicating the verse as distinguished from

the
refrain/ in which case on p. 156

\(is should begin

1.

14.

See Antiphon.

T *Y ia ($ "paTiKrj X. 540. 9
alharbah almukaddasah
slav.

My\i]>

ceola 544. 31

cp. lancea 541. 25, lan\o~tx" v

548. i)

the

holy spear, a lancet with a cross ter

minating the handle, used for excising
the

lamb and the

Of our

in the prothesis.

6:

AV\VIKOV, TO

viii.

probably

5ictK($ 07/77 en?

AejT.

(copt).

swyatoe kopie:

(In-LXX

the priest, 505. 27

23 ; so T) XdTOvpyiKri rdis the body of

the deacons, 532. ii: (4) the deacons
and subdeacons regarded as one class,

arab.

p. 843.

(2)

(3) the deacon, 526. 33

particles

the

from the loaf

Lucernarium

or

Glossary of Technical Terms

6 oo

office at the lighting

of the lamps

name

346. 20 where the

to the whole (cmfpivos.
1 1

Now

345.

mentary nature

it is

Mv<rTi]piov.

and intercalated

gloria

MVO-TIKWS

proper troparia, on Sundays as the third

antiphon of the enarxis, 367. 26.

MeyaXwapiov

the

copt.
i

after

hymn sung

commemoration oftheB.V.M.

Intercession

one

See Mystery.

sung, with

in the

(syr.

gfhontho, arab. strran,

balachosas, arm.

eth.

esychia,

tsatsouk, khorhhrdabar, slav. tayno)

rubric of prayers said in a low
:

the

inaudible voice.

festivals the dpfj.os of

on

the Qth ode of the day, 388. 7 (slav. pre

ceded by a proper troparion zadostoynik}:
otherwise the *Ai6v kariv us d\r)9a)s
S. Bas. has a fixed
(slav. dostoyno)
:

form,

feasts (aKivrjrol lopraf),

each month, beginning with Sep

tember, Ixxxii.
Movtro. See Sponge.

for

slav.

the

immovable

evx<"

Maicapurfioi (arab. macdrizml:

the Beatitudes (Mt. v. 3-12 a]

blajenT)

ele

Mtjvaiov, -a (arab. windwun, slav.

the books of the proper of

mineya}

said meanwhile.

\vx"iKov

change the

of a thing, of the effect

of consecration, 526. 20.

used

first

with the seven

TTpooipiaKus ^aXfios

TOU

applied

part of the
for the introduction, and the

apparently only for the

office, i.e.

is

En-t ffoi \aipti,

406. 27.

MeX^eiv, ^Xio-jios (LXX ^\i^iv

i.
nri^ to dismember the victim, Lev.
See

3 R. xviii. 23, 33).

Manual Acts

548. 22): wine. Cp.

Nojxa (357. 21
Clem. Al. Paed. ii. 2
32.
:

i.

Na<Js.

2.

church,

506.

10 &c.

See Nave.

(Ixxxii.

35

slav. octoicJi}:

Da

6,

the book, attributed to S.

2.

mascene, containing eight sets of pro

per troparia &c. for the sunday office,
arranged according to the musical tones

18.
MepC^eiv, of the Fraction, 523.
share
i.
Col.
12).
(cp.
Mepis

John

modes) to which they are

hence (i) a particle of the host given to

communicants: (2) any particle of the
holy bread. See Particle.
(338- 2 ): apparently a

Of the liturgy, it con

severally sung.
tains the troparia of the fj.anapia^oi q. v.
With the addition of the corresponding

the deacon s litany

prayer meanwhile, of
accompanying a prayer of the celebrant.

troparia for the other days of the week,

it becomes the HapaKX-qTiKT).

change, of the effect

cp. 238.
the confession
396. 9 b}
394. 17
of faith in the reality of the sacrament

Me<rr)

exooi

MerapdXXeiv:

of consecration, 330. 9

MeTaXaupdveiv,

b.

tents.
(arab.

(2)

See

p.TaXT]\|/is.

recited before

Penance.

(i)

See Peni

matamyah

slav.

metanie

a prostration,

b.

a.

(uupa

syr.

ptya\ri
p.tr.,

profound inclination.
Merairoietv
change the make of
a thing, remodel, of the effect of con
:

secration, 486. 23.

Merappvep-C^iv
of a thing, make

change the form

in a different form,

of the effect of consecration, 479. 52.

communion.

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
Oirio-0dp.p<uvos

reverence or obeisance

Nest, matunfya 271. 19).

per.,

OpoXo-yia (copt, 184. 30

29

Communion.
Merdvoia

(the eight

church.

See

evx>l

Ambo.

(arab. iirthi, arm. orthi 426.

the call of the deacon to
6 : 456. 7)
the people, either literally to stand up

OpOot

or figuratively to be erect in attention.

Cp. arddrjTf 119. 8: avdaTTjTe 131. 8.
OpOpos (arab. saharyah, slav. cutrenyd].

The daybreak

service, lauds.

Glossary of Technical Terms

See Pope.

flairas.

ii.

riapdcTTacris (irapiffTaaBai of formal

or solemn attendance, 2 Chr.

Ac. xxvii. 24, Rom. xiv. 10

ix. 7

ritual attendance, Dt. xviii. 5,

vii.

Num.

cp.

Dan.

7,

and of formal standing

10,

hence of

at the

so napdaraais 3 R.
x. 5 in some verss., of the attendance of
courtiers i Mac. xv. 32 of courtiers col
altar,

xxiii. 3

The

i.

lectively).

station or attendance

of the ministers at the altar, 44. 25, 30

&c and of the people as assisting, 506.
:

47

31.

18

cp. Tta.piaTO.a6ai 33.

2.

509. 4.

movement

45. 26

apparently the formal assembling

6,

327. 21
525. 32: 538. 12.
npoKei^fva Swpa, the oblation as set

3.

Apparently

such a

use

the Christians of S.

below the

(Howard
P-

altar

among

Thomas, placed
while

steps

Christians

S.

of

npOKlp.VOV TOO
or

TO"

offices

a section read as a lection.

(cp.

Ex.

ix.

29,

33

the hands

sc.

Esd.

lections

Also of similar antiphons before

in the offices.
Cp. Mesedi,

Shuraya.
See Alleluia.

ripoXo-yos.

flpooifiiov 345. 10): the Trpooi/zm/co?

Ps. ciii (civ), sung at the be
tf>a\/j.6s,
(ffirfpivos.

(LXX gen. = 3^, 3npn,

N^n, ^ 211. O f bringing

occasionally
the sacrifice; generally of the people,
but also of the minister, Lev. v. 8, vi.

See Sacristy.

spread,

ix.

5),

38 &c.
offer.

32. 4:

cp.

i )

Pet.

iii.

Of our Lord

Offertory, Prothesis.

npaairo<rroXo9

taining the lections from S. Paul and

those from the Acts substituted for the

Apostle

in eastertide, Ixxxii. 33.

Dpaijis (Copt.).

irpOTiOc vai,

-rrpoxeip-eva

TjlV to order the shewbread

is

See

called irp6etats Ex.

xl. 4, 2

flpoo-KOfii^iv (not in
to bring, offer,

(i)

316. 21

ripo<ncofjiieiv,

LXX

orN.T.):

Of the

people, 332.
16 (2) of the minister at the prothesis,
541. 40
(3) of the priest in the ana
:

phora, 485. 31

on the table, Ex. xl. 4, 23, Lev. xxiv. 8,

2 Mac. i. 8
hence the
cp. 2 Mac. x. 3
bread

of the

(3)

See Lections.
See Presanctified.

(4) of the celebrants, 46. 2 b

npoo-KOfxiS^.

volume con

bring,

offertory, 13. 33; 528. 17

Cp. EKTlVaT.
See Faithful.
the

To

offering himself,

41.34: 508.9:

deacons at the

485. 44.

ni<rr<5s.

18

(2) of the people bringing their

oblations,

addressed, 125. 19, by the deacon pro

bably to the concelebrating presbyters.

To

371. 4:

Hpoo-dYciv

(36.

brncimanun
slav. prokimeri]
proper antiphon sung before the
Apostle, now reduced to a refrain and a

ginning of the

the book of the proper of the

and of the liturgy for eastertide.

Ixxxii.)

AlTOOTToXoV,

simply

arab.

use

45)-

ria<rTo<J><Jpia.

TrpoKti/j.(voi>

Thomas,

in

forth.

verse.

of the people.
table is still in

u,

508. 15:

485. 30:

342. 3)
FlapaTpdireSov (64. 20, 27
a table, of uncertain position, on which
the sacred vessels were placed for the

communion

xiii.

irpoOtatcus

TTJS

oblation on the altar, 133. 31

the

Chr.

dproi

rpairffa Num. iv. 7, 17 rp. TTJS irpoO. Ex.

xxxix. 36). i. Ilpudfffis. See Prothesis.
2. TlporiOevai to set forth or order the

of the ministers in the sanctuary before

the enarxis.
:

of

i
Chr. ix. 32, xxiii. 29 &c. and is
described as irpotcd/^fvos Ex. xxxix. 36,
Lev. xxiv. 7 ; and the table as irpoKdfi.

in the liturgy,

or

ix.

aprwv

npoOeffis

4,

Heb.

60 1

Chr.

cp. 23. 15

FlpoorKweiv (arab. sajad}

a reverence, incline the head.

58. 23 &c.

to

make

a rever
ripoo-KvvTjua (slav. foklott)
an inclination of the head. Cp.
:

ence,

Merdvoia.

n P oo-<J)piv

(in

LXX

gen.

Glossary of Technical Terms

6O2
2s

or

rarely-

the ministers

and

H^H

"VEpn

for

offer,

Mt.

of

N.T.

see Avcu^epeiv. In

word

the usual

as bringing

of the people

"]pn

offerings;

deacon

calls the attention of the people

to the scriptures (368. 24

28) or to the creed (82. 3)

371. 2

its

372.

intention,

not clear.

n,

ii.

v.

375. 24 a, 376. 22 a, is
2Ti\os, a verse (i) see Antiphon
(2) (Egypt., 120. 33) a variable verse
:

23, 24, viii. 4, Jo. xvi.

e

\\db.passim. Syr.k

kaddam

aVa

eth.

Ac.

2,

ral>/i:

arah. karrab,

copt.

xxi. 26,

or without ekhtnin, erprosferin

offer

(i) of the people,

sung

Ixix. 32

1. 7

41.

(3) of
34: (2) of the ministers, 33. 25
the celebrant, 21. 20: (4) of the church,
:

In the translated texts

13. 32.

npoox|>opa

Heb.

(LXX

Ps. xxxix. 6

x.

Rom.

xv. 16,

v.

Eph.

Cp. Liber minister!!.

avvayeadai Ac. iv. 31,
xi. 26, xiv. 27, xx. 7 sq.)
the formal
assembly of the church for worship, the
liturgy.

Zvva|is

(cp.

467. 45:

liturgy,

19:

484.

25:

519. 39:

524.

14:

476.

490.1: 506. 30:

530. 41

eth. kifr-

Oblation:

474. 16

the mass,

480. 38

519.

so of

519. 39, like copt. prosfora:

(2) the offerings of the people, 56. 16:

129. 20

I.

the
31)
reader s manual containing the fixed and
ferial hymns and responses of the offices
(Ixxxii.

479. 3
25. 6

oblation,

537. 28.

arab. kurban, arm.

(i) the act, 30.

mashwaet,

patarag).
;

Vestments

syr. kftrbono, copt. prosfora,

10

cp.

26, xxiv. 17,

bdn,

= JirUO

Esd.v. 52 and in Ecclus.:

Ac. xxi.
5 sqq. from Ps. xxxix

3 Child. 14,

See

and the

offer

generally represents the biblical words

given above.

159. 30.

The commonest word

matouthsaneni}.
for

after the ektene of the Prayers

with
arm.

ini,

(3)

the consecrated

eth.

presphord 233.

3i-

luvaim]

to address aloud, (i) of

priest, 24.

(2)

of the

19: 505. 27.

rip6(rx w fjlv (ax&b.drus&ftuntan

arm.

proschumen syr. Jac. p riiscomen, Un.

n
b ruscomin
The
copt. proschdmen\
deacon s call to attention, esp. at the
lections and the elevation.

Cp. Liturgy.
evxn (arab. smabtT)

prayer consisting of a number of suffrages

linked together.
See EicTevt].
TOTTOS

5!uv>70T]s

TOV SICIKOVOV

sc.

the

normal place of the deacon while minis

tering to the congregation, viz. on the
soleas or platform outside the ikonostasis, facing the holy doors.

luo-reXXciv (106. 36: 359. 26: 398.

to gather up
463. 7)
31
411. 23
or sweep together the particles on the
paten, whether before veiling at the
:

npo<74>wviv:

the deacon, see Ktjpvoro-etv

sc.

prothesis or before

maining

consuming the re
the end of the

at

particles

liturgy.

K
ripcoToo"UY

the chief secretary

and chaplain of a patriarch,

his

con

fessor and, at least formerly, usually his

Z4>pa-yieiv

cross

fcaOai

eo),

the sign of the

Cp.

Ka.Ta<r<f>payi-

commend

to

oneself to

baptism (including confirmation),

14

(3) see

TeXeiovv

Io4>ia

make

Bread.

See Fan.

See E!\T)Tov.
See Sacristy.
icuo4>uXaKLov.

ya

to

object.

signing oneself, 7. 14.

(i) the sign of the cross:
14>pcryi$

xlvii.

Pi/rriSiov.

T>

God by
(2)

successor.

upon an

(arab. silflyd

Syr. Jac. silphi-

an exclamation with which the

re\. T&S

(LXX

x>"=T

in

Ex. Lev.

Kjfp

to

Num.

fill

the

hand of the priest, i. e. to consecrate or

inaugurate him by laying part of the
sacrifice on his hands, Ex. xxix. 22-24,

Glossary of Technical Terms

hence TT\ficaf^tvos
viii. 25-27
simply = consecrated, Lev. xxi. 10, Heb.

Lev.

17, 19 is equivalent to

Heb.

Syr. shamli Lev. xvi. 32

134. ii

9).

cp. 485.

37

the minister, 526. 37.

consecration 533. 35.

accomplish

fulfil

gammar consummate

292.

9:

TpiwSiov

perfect

r, YirTjxeiv 477. 10,

480. 20, Yiroxj/aXXeiv 29.
respond, to sing in response.

Yiro4>a>viv

To

30.

Yinipccria,

Sub-

See

YiriripeTTjs.

deacon.
Y\|/ovv,

Acts

Manual

See

"Y\j/wo-is.

i.

See Table.
(Ixxxii.

36

See Competent.

arab. triyildt,

The book

of the proper
from the Sunday of the Pharisee and the
Publican, i e. the next before septuaslav. triod}.

So
gesima, to Easter Even inclusive.
called because in this season the canons
for the

YiraKovciv 531.
c

<

97. 14,

(cp. vTraKoveiv}, but its

exact application does not appear.

292. 8.
Tpdirejja.

mean response

and of that of
Hence reAftWi?
So syr. shamli

13,

97.

Yiraicoi] (369. i : slav. ipakoy] : a

The word must
variety of hymn-verse.

gammar

To

consecrate the gifts

used both of the divine action, 59. 3
v.

secundum usum,

according to the use, of a given church.

vii. 28; TfA.e/o;o-is=

DNpD consecration,
Ex. xxix. 22, a sacrifice of consecration,
Lev. vii. 27. Cp. Westcott Hebrews,

p. 63.

603

most part consist of 3 odes

in

stead of 9.

Tpoirdptov (dimin. of
a musical sense, a

mode
The

rpoiros prob. in

arab. trubar-

slav. tropar}.
general
for the short hymns or verses of

yun,

name
which

the longer hymns and the greater part

of the Eyz. offices are composed.

See

Xeip.aofivo5.
Xepov(3tKov,

-d.

Energumen.
See

Cherubic

Hymn.
the piscina
Xwvevnjpiov (356. 5)
which the ministers
wash their hands.
(Cp. Lavatory.)
:

in the prothesis at

Formerly the piscina was called 0d\affaa, OaXaffffidiov: cp. 3 R.vii. 23, 2 Chr.
iv. 2-6.
In 3 R. vii. 24 for kv TTJ xvfffi
~
l

tne casting/ the complut.

?tf ?
reads Iv
whence
x&^fn?

I|

text

rS>

<*;

/>;

perhaps the name.

Tviriicdv (slav. tipikon

arab. citab
the book of the rules deter
:

alnitaU)

mining
for the
(Ixxxii.

in detail the office

seasons and days of the year

It corresponds to the
14).

book of the pie );

rdiv TOV TVTTIKOV Ixxxv.

western ordinale

while /cara

TTJV

See Singer.

and liturgy
3

ii|xo(j)dpiov.

See Vestments

6.

the
flpoXd-yiov (slav. tshasoslow]
book of the canonical hours, Ixxxii. 40.
:

Cp. Jamagirch.

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