mmm

iii
pp

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LITURGIES
EASTERN AND WESTERN
EASTERN

BRIGHTMAN

HENRY FROWDE,

M.A.

PUBLISHEK TO THE UNIVERSITY OF OXFORD

LONDON, EDINBURGH, AND

NEW YORK

LITURGIES
EASTERN AND WESTERN
THE TEXTS ORIGINAL OR TRANSLATED OF THE
PRINCIPAL LITURGIES OF THE CHURCH

EDITED WITH INTRODUCTIONS AND APPENDICES

F.

E.

BRIGHTMAN,
PUSEY LIBRARIAN

ON THE BASIS OF THE FORMER

C.

E.

HAMMOND,

M.A.

SOMETIME FELLOW AND TUTOR OV EXKTER COLLEG

Vol.

I.

EASTERN LITURGIES

Oxfotb

AT THE CLARENDON PRESS

M DCCC XCVI

\'X'X^

Ojcforb

PRINTED AT THE CLARENDON PRESS

BY HORACE HART. PRINTER TO THE UNIVERSITY

DOMINIS REVERENDISSIMIS

EPIPHANIO
ARCHIEPISCOPO

S.

FLVMINIS lORDANIS

EDWARDO
EPISCOPO LINCOLNIENSI

AMBROSIO AMELLIO
ARCHICOENOBII

S.

BENEDICTI CASSINENSIS PRIORI

GRATISSIMI ANIMI TESTIMONIVM

NECNON ET STVDII
CHRISTIANITATIS READVNANDAE

MONVMENTVM QVANTVLVMCVNQVE

MeNei
MCN

2!via9hkhc,

fHCAC,
Beoc,

hmwn

tA ynep

r<^p

eAYTON

AiA

thn

Toy

eic

eNxeAecTepAN he

AYTOC iepeioN,

AYToc

AYTOC ANGpoDHOc,

to

AiHNCKec

npoceNefKAC

CTAYpoY

kai

Gyma,

AYTOC

Fna

KAI

TOYC Ai(oNAc AneprACHTAi.

npoc(t)po3N,

hacan

zcocan Y^rep nANTOC toy

aytoc

BACiAeyc,

aytoc

lepeYC,

eyc'iAN

npcoTON
haAaiac

kocmoy lepoYp-

Gyciacthpion,

AYTOC Apxiepeyc,

AYTOC ApNION, TA HANTA EN HACIN Y^TCp HMOON

TTANTA TponON reNHTAI

hchp^

Aych

aytoc

aytoc

ttpoBaton,

fCNOMeNOC FnA HMIN ZCOH KATA

THC IcpCOCYNHC AYTOY TO AMCTACTATON eApAIWMA

S.

EPIPH. Hacv.

Iv. 4.

CIC

PREFACE
When

the

Delegates

Hammond to prepare
Eastern and Western,

of

the

University

new

edition of his

Mr.

first

consent he put the book into

permission to do as

invited

Liturgies

published in 1878, with their

my

liked with

Press

it.

hands with the generous

The

present volume

is

an instalment of the result.

It will

be obvious at once that considerable changes have

been made, and

can best explain the aim of the present

volume by describing
In

the

below,

This

it

first

first

its

place,

Hammond's

relations to Mr.

in

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

it

data of the history of

rites

and not with

their internal litur-

gical character, seems properly to belong to this Introduction.

I

cannot but regret the division of volumes, since part of the

value of Mr.

and

Hammond's

valuable work lay in

this is here sacrificed.

At

the

its

handiness,

same time Eastern and

W^estern liturgies are so far independent subjects that the

vlil

Preface

division

not an unnatural one; and

it

is

hoped that the

present volume will be found, so far as

it

goes, complete

is

in itself.

Hammond

Secondly, Mr.
texts

and

translations,

confined himself to

from the collections of the older

without

reference

manuscripts

to

reprinting

whether Latin or English, derived

ritualists

or

and elsewhere,

other

authoritative
In the present edition resort has been had so far
as possible in each case to original texts and authorized

sources.

and the translations are new or

editions,

ably revised and

difficulty,

all

and the

are in English.

results are,

entirely satisfactory.

at least consider-

This has involved some

almost inevitably, not always

Complete and satisfactory manuscripts

common and, even when they can be heard of,

they are not always accessible, and one has to be content
w^ith what one can get
while, as every one acquainted with
are not too

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

The anaphora

difficulties

made

moment when

of language.

to the rule laid

of the Ethiopic

follows the imperfect text of Leutholf

at the

most of us can

down

Church Ordinances
:

had not

realised

the translation was printed that there

are available manuscripts in the British

Museum. The text

Mark has been corrected, not by the Vatican manuscript, but by Dr. Swainson's edition of it.
And in some
of S.

m the rubrics, the Armenian liturgy does

not follow the current texts, none of which seem to be strictly
details, especially

authoritative,

but has been adjusted

what he holds

to

by Dr. Baronian

be a better authorised type.

It will

to

be

noticed that in some cases texts of widely difTerent dates

have been combined. This is inevitable, but it is of no great

importance

for,

while rubrics of any explicitness

are

for

Preface
the most part comparatively
to choose

ix

modern and we have therefore

between modern rubrics and none, the text of the

to any great extent
by existing manuscripts.

prayers has probably nowhere varied

within the period covered

Hammond's

Thirdly, Mr.

texts

and translations

for the

most part included only the invariable elements of the

in

rite

each case, and that simply according to the arrangement

of the books,
follow,

among

an arrangement which

it

often difficult to

is

movements

other reasons because simultaneous

are written or printed successively.

In the present volume

on the other hand an attempt has been

possible, to represent the

made, wherever

whole liturgy as

it

is

celebrated

on some given day.

With this object {a) the proper lections

and hymns for some day on which the particular liturgy
is used have been inserted
(b) synchronous movements are
:

printed in parallel columns:

wherever the

full

{c)

cues have been expanded,

text could be discovered

{d)

subordinate

paragraphs which do not properly belong to the central public

service are printed in small type

incomplete they have been

if

(e)

where the rubrics are

possible supplemented

from

other sources, as indicated in the

several sections.

The

titles at the head of the

Here again there has been some difficulty.

texts are not always of certain interpretation

and

the case of rites no longer in use the arrangement

my own

simply on
accordingly.
S.

Mark

for

This

judgement and
applies

open to criticism
to

James and

S.

although by the kindness of the late Arch-

bishop Dionysius of Zante, which

commemorate,

is

particularly

in

rests

would here gratefully

had the opportunity on July

assisting at the celebration of S.

James

in his

2,

1894, of

metropolitan

churchj yet for reasons given in the Introduction the present

use of Zante scarcely represents the older Syrian practice.

Unfortunately
I

it

is

only since the texts were

in

type that

have also had the opportunity of witnessing the celebration

Preface
monophysite

of the

but

judge,

am

Syrian, Coptic, and Abyssinian

have not seriously misinterpreted those

means of some
to correct

Greek

rites,

grateful to be able to say that, so far as

rite

my

'

addenda and corrigenda

have had the advantage of the help of the

Archbishop of the Jordan, and

known

least

and by

For the modern

mistakes for the most part.

the Rev. Dr. Baronian.

and

rites,

could

have been able

'

for the

Armenian

For the Nestorian, the

of Eastern

rites,

that

of

least accessible

have been allowed to

draw continually on the observation and experience of the

Very Rev. A. J. Maclean, formerly of the Archbishop of
Canterbury's mission at Urmi.
Fourthly, in the Appendix

liturgy of the

to

Hammond

Oxford, 1879, Mr.

Liturgies Eastern

and Western^

tabulated the evidence for the

end of the fourth century collected by Bingham

from the writings of

S.

Chrysostom, and published Dr. Bickell's

Latin reproduction of a fragment of a Persian anaphora, with

some other matter

title

Excerpta

and

in three small

pamphlets, with the

Littirgica, nos. i-iii (Oxford,

Parker

also published a collection of passages bearing

from several early

and supplemented.

Co.),

he

In the Appendices to the present

writers.

volume, this material, so

&

on the liturgy

far as

it is

Eastern, has been included

S.

Chrysostom's evidence for Antioch

has been disentangled from that relating to Constantinople,

and similar evidence has

been collected for the

other liturgical areas.

For some of

where acknowledged

my indebtedness

this evidence

and

in particular the

rites

have

of

else-

to Dr. Probst's Liturgie

des vierten Jahrhimderis iind deren

the Appendices contain

Reform.

Besides this

some other matter of various

interest,

diakonika of the Presanctified Liturgy

of S. James, hitherto unnoticed.

Fifthly, the references to

biblical quotations in the text

have been very much extended.

excessive

but

it

Perhaps they

seemed worth while

in this

will

way

appear

to attempt

Preface

xi

and to indicate
In the Greek texts the references have been
its associations.
in the other texts, they have been
exhaustively verified
to trace the sources of liturgical langnag-e

largely verified in the originals from the several vulgates,

but not completely.

before

me

have not always had the whole text

while in such verification as

have made,

published

without

resorting

understood therefore that

in

to manuscripts.

many

have

have been

confined myself to such parts of the Bible as

It

must be

cases seeming quotations

have been assumed to be such and marked accordingly. In

the Greek texts I have marked as a quotation anything
I

have noticed as agreeing with any reading

Testament or the

LXX

the biblical reading

is

but

it is

the

New

some

cases

in

possible that in

derived from the liturgical text.

In

the index of quotations a few references are given to other

than biblical sources, and a few biblical references are added

where the quotation has been overlooked in the text.

In the translations, while the aim has been to preserve the
forms of ecclesiastical English,

same time to be

it

has seemed desirable at the

This

as literal as possible.

important with

is

a view to the determination of the mutual relations of texts,

while

it

also reflects a characteristic of the texts themselves,

which occasionally reproduce

idioms of their Greek

literally

On

originals without regard to intelligibility.

in translating

quotations from

Holy

the other hand,

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.

are

represent

the

Hebrew where the

depends upon the

to

Accordingly these renderings

not always strictly accurate, and

LXX

but

it

in

of familiar

text

in

fact

has seemed more valuable

emphasise the suggestion of sources

by the use

some cases they

liturgical

and

associations

words than to aim at an accuracy

which would only disguise the significance of the language.

Preface

xii

Again,

many

great

words are sometimes interesting

this,

words are

technical

simply trans-

This seemed desirable for several reasons.

literated.

while to

attempt to

in

render

themselves

them

The

and besides

by more or

less

and better known words belonging to

other rites might sometimes be misleading, a literal translation of them would be no more intelligible than a transliteration.
But what is more important, such transliterations

closely corresponding

illustrate the

degree

in

which Greek has supplied the technical

language of the Church, the words being very often

liturgical

themselves only transliterations of Greek.

To

this or to the

principle underlying

call

the attention

it

would venture to

of those who, whether with authority or without

to translate the English Prayer

In

the

Glossary

Book

undertake

have added to the words explained or

commented on such corresponding words

languages

liturgical

it,

into foreign languages.

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

My

present.

obligations to Mr. A. J. Butler's Ancient Coptic

CJmrches of Egypt

be

will

throughout need apology

obvious.

My

transliterations

make no doubt they

inaccurate, as they are certainly inconsistent

they are

intelligible

It will

enough

ness.

The

lists

but

hope

to serve their purpose \

be obvious that the

scripts in the Introduction

are often

lists

of editions and of

make no pretence

of editions are not

meant

manu-

to exhaustive-

to be bibliographies,

but references to authoritative sources or available texts, with

such account of their origin as

while as to the manuscripts,
'

have been able to gather

have only noted those which

In the transliterations of sj'riac the Jacobite zekofo

is

throughout repre-

by a and in Nestorian rubncs the present Nestorian

pronunciation has been aimed at generally.

sented by

o,

the Nestorian

^<^^!n_jy

Preface
I

have myself inspected or collated, and those of which

found entries in such

or catalogues as

lists

xiii

have

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 to return

me and

without

have been put together.

at

my

have already made,

my best thanks to many who

whom this volume, such as it

disposal, I

have to

have helped
is,

could not

Of those who have put material

return thanks to the Most Reverend

the Metropolitan of the Pentapolis of Cyrene for the loan

MSS.

of his copies of the Cairo

Reverend the Bishop of Lincoln

of S. James: to the Right

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

of the

to the Rev. G. B.

Syriac

S.

James

Howard
to

for the use of a

the

Mr. A. E. Cowley for collations made at Sinai

from Ethiopic manuscripts

for extracts

manuscript

Rev. G. A. Cooke and

:

at Paris

to
:

M. Perruchon

to the Syndics

Cambridge University Press for leave to correct the

text of S. Mark by the edition of Dr. Swainson
and to
of the

Mrs. S. Lewis for the use of a photograph of the Sinai

For translations from Syriac, Arabic,

fragment of S. Mark.

Ethiopic, and Armenian,

have been almost entirely depen-

dent on the kindness of others, and

Very Rev. A.
C. F. Burney,

Syriac texts;
the Arabic

J.

Maclean, the Rev.

and Mr.
Prof.

J.

the Rev. C.

extent of

my

C. Allen, the Rev.

F. Stenning, for various parts of the

J.

Ball for the Ethiopic (including

Museum

Rev. Dr. Baronian for the Armenian.

full

desire to thank the

Margoliouth and Mr. G. B. Gray for

the collation of the British

the

W.

obligations to

manuscripts), and the

This does not express

them

they have besides

xiv

Prefiace

me

allowed

difficulties

make

to

at

my

disposal.

In

is

of

any value

in

Armenian
must

me

same time

with and have used

some

cases

rite

is

their readiness to

due to Dr. Baronian.

them from all responsibility

with what they have supplied

relieve

my own

judgement, so

far as I

have maintained

For

my own

judgement
words

opposition

to

theirs.

Glossary

am

indebted to the Rev. E. Smirnoff.

this I

and

was

sometimes without consulting them, and

capable of one,
in

have dealt freely

all

most of what

the account of the

in detail

in

and judgement

that

feel

At

the

them

to

reference
in

put their knowledge

particular

constant

and have been unreserved

the

Slavonic

have to acknowledge the courtesy of many

in

in

the

Besides
librarians,,

particular to thank the Rev. Padre

Antonio Rocchi.

Librarian of Grotta Ferrata, for answers to

many questions
And finally

and
I

of

in

for the hospitality of his illustrious

return

my

best thanks for the revision

the proofs to

the Jordan

House.

and

the

my

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
PAGE

Introduction

xvii

I.

The Syrian Rite

II.

The Egyptian Rite

III.

The Persian Rite

245

IV.

The Byzantine Rite

307

Appendices

Index

of

459
Biblical

references

Quotations

and

Cross-

.......

Glossary of Technical Terms

553

568

INTRODUCTION
The Syrian

Rite,

p. xvii.

A. The Apostolic Constitutions,

p. xvii.

Structure and Sources, p.

iii.

The Compiler,
The Liturgical
1.

2.

II.

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,

A.

The Greek

B.

The Coptic

C.

The Abyssinian

III.

The Persian

IV.

The Byzantine

p. xxix.

in the

Iv.

p. Ixiii.

Liturgies, p.

Ixiii.

Liturgies, p. Ixvii.

Rite,

Liturgies, p.

Rite,

The Armenian

Ixxii.

p. Ixxvii.

p. Ixxxi.

A. The Orthodox Liturgies,

B.

xviii.

p. xxiv.

p. Ixxxi.

Liturgies, p. xcvi.

second book,

p. xlvi.

INTRODUCTION
I.

A.

THE SYRIAN RITE

The Apostolic Constitutions

manual of ecclesiastical life,

some degree of doctrine
applied, enforced and illustrated by instruction, exhortation and
example, purporting to come from the mouths of the apostles,
speaking now collectively and now individually, and to be given
to the world through S. Clement {Ap. Const, vi. t8: Ap. Can. 85).
In the course of them there occur a number of Hturgical forms,
and in particular the so-called Clementine Liturgy and the
outline in the second book, both of which are given below.
These forms come to us therefore not as the libelli of a living
and it
rite, but as chapters in an apocryphal literary work

The

Apostolic Constitutions are a

a body of law and

ethics

and

in

10

have not been subject to the processes

all living rites, and therefore that
affect
of development which
they still preserve unchanged the form in which they were
originally incorporated in the Constitutions and secondly that
any inquiry into their sources, date and significance must

i^

from the question of the origin and composition of the

work of which they form a part. They therefore require
a treatment at this point diff'erent from that of the rest of the

20

follows, first that they

start

documents contained

in this

volume.

Introdtutioii

xvlii

For the sources of the text see Lagarde Constitutiones apostolorum Lips, et
Lond. 1862, pp. iii. sqq., Ueltzen Consiitutiones apostolicae Suerini et Rostochii
1853, pp. 281 sq., Pitra Juris eccl. graec. hist, et nion. i. Romae 1864, p. 11 1 for
;

editions, Ueltzen pp. xxii. sqq., Pitra p.

5

Lagarde's (his apparatus gives the readings of

princeps, Turrianus,

and of several

Venice 1563

The

112.

text adopted

all his

mss. and of the

is

ediiio

Pitra adds the readings of the Vatican mss.

The numbering of chapters and

editions).

below

sections

below

is

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

and
10

and neither Lagarde nor Pitra subdivides the chapters).

Pitra,

The

state of the question, so far as

may be summarised

purpose,

The

and

latest

The

15

bears on the present

fullest discussion is that of Dr. F.

Kotistitutionen Rottenb. 1891.

i.

it

as follows
X. Funk

die apostolischen

For the history of the question see pp. 1-27.

Structure and Sources.

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

I-

some

and

polation

and

omission

modification,

from

the

Didaskalia Apostolorum, a work of the early third century and

of the same general character as the A. C, except that the

dogmatic element in the

20

The

Didaskalia

is

known

apostolorum

Dtdascalia

original

was produced

in

only through a syriac version published by Lagarde,

syriacc

struction of the greek in

latter is proportionately larger.

Lips.

1854, simultaneously with

Bunsen Analeda

Syria in the

first

retouched after the middle of the century

25 d. altchristl. Litteratur

see

Funk

p. 41,

details, pp.

i,

Funk

to

Harnack

Gesch.

I-agarde's reconstruction

which the compiler

is

indebted for

107-112.

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

the Arabic and the Ethiopic Didaskaliae

3D

recon-

ii.

pp. 28 sqq.,

On

Leipz. 1893, pp. 515 sqq.

and on other sources

his

Lond. 1854.
The
half of the third century, and perhaps
atitenicaena

but these are derived

from A. C.

On

the arable Didaskalia, which

contents, as

is

unpublished, see

compared with A. C, pp. 222

sq.

The

Funk

pp. 215 sq.; for the

ethiopic

is

published in

Lond. 1834 (ethiop. and engl.). It is derived from

the arable, perhaps mediately through a Coptic form: see Funk pp. 207 sqq.;
22 contents, pp. 209 sq.
Piatt

The

2.

ethiopic didascalia

Bk.

vii.

twelve Apostles,

1-32

is

similarly derived from the Teaching of the

which belongs

at least to the

second century.

The Syrian Rite

The

seventh book consists chiefly of liturgical matter,

rest of the

of which no source

On

the Didache see

Funk

bk. vii,

of

Bk.

a.

cc. I,

viii falls

llfpl

the

is

it

known.

is

Harnack

op.

cit.

on minor sources used in

pp. 86 sqq.:

pp. 118-120.

3.

wise lost

xix

into four parts

which perhaps includes an otherin any case, much

TTtpi x"p^(^f^aTa)i>,
;^opicr/iarcoi'

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 dte Canones Hippolyti in Gebhardt- 10
Harnack Texte u. Untersuch. vi. 4, Leipz. 1891, pp. 269 sqq.
On the signs of
the compiler's hand in the present form see Funk pp. 139 -141, Achelis
;

pp. 272-274, 278-280.

TTfpX xf^poToviS>p,

consisting chiefly of the formulae

for conferring all the orders

and including the 'Clementine'

3-27

CC.

/3.

liturgy (5-15) as the

28-46

cc.

7.

various

subjects

apostles

and

blessing of

mass

7Tp\

put

Kauopcov,

or water

and morning (37-39),

being a collection of canons on

mouths mostly of individual

the

into

including

oil

^5

at the consecration of a bishop.

and

regulations
(29),

formulae

for the office of

the

for

evening (35-37)

for the offering of first-fruits

(40)

20

and

for funerals (41).

Most of the matter of a-y occurs

outside

the

No

Constitutions.

pretation of their relations to

tiovis

also in other

documents

completely satisfactory inter-

one another and

to the Constitu- 25

has yet been, or perhaps with the present materials

likely to be, arrived

(i)

at.

The documents

In Greek, besides a

is

are the following.

number of mss. containing fragments

matter of bk. viii, which are of

no importance for the present purpose, there is an important 3^
group containing substantially c. i sq., 4 sq., 16-28, 30-34,
of various lengths of the

42-46,

i.

e.

the

Trfpl

yapiaiiajoiVy

the

TTfpt

;^6(poToi^icoi/

omitting the

liturgy (and with shorter forms of the prayers for the bishop

and the presbyter and a different regulation as to the reader),

and the Tre/jl Kaviwuiv omitting all the liturgical elements the
:

ascriptions

to

particular

apostles

are

omitted

throughout.

35

XX

l7itroduclion

This document
regards

it

perplexing in some respectS; and perhaps

is

the only view of

which

it

is one which
book by the hand

possible at present

is

as a preliminary draft of the eighth

of the compiler himself or an excerpt from such a form.

For the mss. see Pitra Juns eccl. graec. hist, et mon. i, Romae 1864, pp. 46 sq.
list seems incomplete and the description of the contents not always

(but the

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

printed from three mss. in

'Lz.^diYdi&

1856, pp. 1-18, under the titles AiSaffKaXia rwv

;o

pp. 142-144.

eccl.

(17. drroiTT.

antiquiss.

The

text

is

graeceVindoh.

vipl xaptcr/xaTOJU

= A.C.

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

viii.

sq.)

corresponding to A. C.
I

Funk

Reliquiae juris

viii.

4-31

Funk p. 143.
to ^. C. viii

see

Lagarde (opp. citt. viii and

89 respectively) and Funk (pp. 147 sqq.) regard it as an excerpt from the latter,
Achelis (p. 243) as a proximate source, and Harnack (p. 643) as an excerpt

As

to the relation of this

document

from an older form of A. C.

which

regulations,

20 the earlier books of

p. 82, c.
vii.

23

20

C.

one hand it refers to previous

document itself, while they occur in

the

in the

(Lagarde Hippol.

.^. C.
viii.

On

viii.

no place
32

12,

cp. iv. 12

p. 74,
:

c.

i=A. C viii. 4, cp.

= A. C. viii. 33

ii.

p. 82, c. 21

sqq.:

i, cp.

the signs of the compiler's hand are marked (see below); and in

2);

view of the

= A.

find

festal cycle in c.

2i( = A. C.

viii.

25 the consecration of the bishop,

c. 2,

and

it

cannot be dated earlier than the

On

the other hand, the prayers for

33)

middle of the fourth century (see below).

for the ordination of the presbyter,

c. 4,

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

are in a shorter form than in

to be that given above.

30 nfpi

x'^P^'^h'^''''^^

(2)

see

Against the Hippolytean origin of anything except the

Funk

The Sahidic

pp. 145-147.

Ecclesiastical Canons, cc. 63-79, are a

substantially coincident with

35

C.

viii,

document

omitting the prayers

throughout and both the rubrics and the prayers of cc. 35-40.
It may be assumed to be an excerpt from either the present
or the earlier form of -^. C. viii. The passage corresponding to
cc. 5-15 of the latter, which alone concerns the present purpose,
is

given below in Appendix

the prayers the text

scheme
40

A.

The

otherwise

is

it is

pp.

461-3
little

by the omission of

more than a

rubrical

only slightly modified.

text of the Ecclesiastical canons

pp. 239-291

i,

reduced to

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 arabk version, and there are several other known
The boheiric is divided into seven books^ of
arable mss. (Funk p. 245).

translation in

Lond. 1848

Coptic

which

cc. 63-79 occupy iii-vi

corresponding to A. C. viii. 32

Cc. 63-79

^1"^

Tattam's text omits Lagarde's

On

i-io.

cc.

Funk

the whole see

generally regarded as an excerpt from A. C.

viii:

74, 75 a, 5

pp. 243-245.

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
priority, and in the only important cases they can be explained as assimilations
to egyptian forms due to the sahidic translator; while the use of d/)X'cpei5y,
an
p. 462. 23 (cp. 14. 8 sqq.), is almost decisive in favour of the whole being
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.

(Paris 5. Germ. 38) containing a document, part of which corre-

sponds to the sahidic document above. This has been edited by

Lagarde and is called by him the Clementine Odateuch. According to the colophon, bks. iii-vi are apparently identical with
(2),

and

in the text bks.

iii

and

vi

correspond respectively to the

beginning and the end of it {=A. C. viii. i sq. and 28 sqq.), but
bks. iv and v are wanting and are therefore unknown in detail.
The document may be assumed to be identical in origin with
the sahidic and to represent an excerpt from

The
eccl.

text

is

in

Lagarde Rel. jnr.

ant. grace, p. xvii

Funk

Funk

eccl.

ant. syr.

pp. 247 sqq.

A.

C.

For the mss.

The

25

viii.

Vindob. 1856.
first

Cp.

id. Rel. jur.

mentioned see
30

p. 144.

(4)

20

Sahidic Ecclesiastical Canons,

cc.

31-62, form the

Church Ordinances. This document includes

matter contained also in A. C. viii. 4-34, but
of
amount
large
a
with considerable differences in detail and disposed in a somewhat different order. Much of the contents other than what it

so-called Egyptian

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

Introduction

xxii

Meanwhile

A>

C.

viii,

it

enough

is

to notice that

must be a source of

it

Of

or rather, closely related to a source.

corresponding to A. C.

5-15, with which

viii.

we

the matter

are concerned,

31 contains the rubrics for the consecration of a bishop,

followed by the offertory and the beginning of an anaphora

c.
5

(given below Append.

and
and

14. 11-24

A 2,

below: and

463

The

sq.,

text

43 corresponds to pp.3.

C. 46 contains the baptismal

13. 13 sq.

in

is

Lagarde Aegyptiaca, pp. 248-266

boheiric in Tattam pp. 31-92.

tische

Kirch enordnung^
aegypiiacae

document

Kircheno7'dnnng, u.
hist, et

mon,

i.

(5)

A.

The

s.

p. 75,

apostolorunt

ss.

20 priority oi

is

in

(The

3,

of

C. viii

a german translation in

from the

translation

Egyptian church ordinances \agyp-

by Achelis from Lagarde's Constitutiones

Bunsen Analecta antenicacna ii. p. 451
but this
:

pp. 451 sqq.,

and the

Funk
is

title

english

that adopted

to be distinguished

is

5. 29

forms a part.

Achelis die Canones Hippolyti, pp. 39-137: an

15 ecclesiae

10,

of which the

rite,

and anaphora, given below App.

outline of the offertory

10 pp.

463) corresponding to pp. 13. 33

p.
c.

p.

from Harnack's dgyptische sog. apostolische

which

is

the Sentcntiae apostolorunt of Pitra

Kirchenordnung or Canones ecclesiastici

Funk's argument, pp. 254 sqq., for the

apostolische

249).

unconvincing.

Ethiopic Statutes of the Apostles which form part of

the law book of the Abyssinian church, are

the Smodos,

a form of the same document as

is represented by the sahidic

and stat. 21-71 correspond to cc. 31-62
the Egyptian Church Ordinances. The ethiopic

Ecclesiastical Canons,
25

of the

latter, i.e.

from the sahidic in containing the ordination prayers for

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
differs

the bishop

30

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,

corresponds to the sahidic

35

with the offertory and beginning of the anaphora, the ethiopic

contains the whole anaphora given below, pp. 189-193. One
passage of this, the Invocation, p. 190. 14-20, is obviously con-

nected with the corresponding paragraph of the

'

Clementine,'

The Sylvian Rite

p. 20. 28-29. 12

and

this

xxiii

form

common

perhaps impHes that the

source contained a liturgy in some form,

if

not the ethiopic

itself.

The

text

Ludolfus

and a

latin translation of the first

ad suam

On

pp. 314-328.

twenty-three statutes are given in

historiam aethiopicam Commentarius Francof. ad

M. 1691,

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

See also Funk pp. 245 sqq. In the title below, p. 189, this section
is called The ethiopic church ordinances in correspondence with
Whether it contains any more of the
the accepted title of the egyptian.
prayers cannot be discovered from Ludolfus' extract which extends only to the 10
pp. 8-11.

of the statutes

ordination of the deacon

(6)

The source

to be found

in the

but apparently the deacon's prayer

is

wanting.

of the document represented by (4) and (5) is

Canons of Htppolytus, which, though probably

not due to S. Hippolytus himself, are a body of canons of

the end of the second or the beginning of the third century
and of Roman origin. With some addition and some omission,
and considerable modification, the Church Ordinances reproduce
the Canons of Hippolytus, which are thus the ultimate source of

A.

a part of

C. viii

while the fact that can. 3 contains the

is obviously the

bishop's consecration prayer, in a form which

basis of the later forms, indicates that, while the sahidic in

present form

is

not, the ethiopic so far

is,

in

i-

20

its

the direct line

between the Canons of Hippolytus and A. C. viii. The canons

do not concern us at this point further than to notice that in
can. 2 sq. the directions for the consecration of a bishop consist 25

of the rubrical directions and the consecration prayer, with the

offertory and the beginning of the anaphora as in the sahidic

(App.

2),

and

that can. 19, corresponding to the sahidic

contains the baptismal mass which

modifications in the sahidic (App.

is

c.

46,

reproduced with some

A 3).

30

The Canons of Hippolytus are extant only in arable, a version of a version.

latin translation put in parallel with the Church ordinances and the correspond-

ing passages oi A. C.

This work

is

viii is

given

in

Achelis die Canones Hippolyti, pp. 39-137.

a discussion of the origin of the canons, in the

main

satisfactory.

February 1891, pp. 41-46, while accepting 35

Achelis' argument as to the date, disputes the Hippolytean authorship, and
Funk, pp. 269 sqq., follows
attributes them to some contemporary pope.
Duchesne,

in

Bulletin

critique,

Duchesne as against the Hippolytean authorship, but his attempt to go further,

and reversing the process of growth to derive the canons through the Church

xxlv

Introduction

ordinances from

A.

C. viii, besides

sqq., for the derivation of C. O.

presupposing his previous argument, pp. 254

is ineffectual,
Harnack, p, 643, is

from A. C,

apparently not quite satisfied w^ith Achelis'

Canons, being a collection of eighty-five

by an epilogue to the whole work.
The
principal sources of the canons are the canons of the synod of
Antioch (a. d. 341) and the Constittitions themselves.
47, the Apostolic

S. c.

result.

canons,

followed

Lagarde does not print the canons

given them in Rel. jur.

eccl.

Twenty

are

10 pp. 180-206.

in his edition of

ant. graec. pp. 20-35.

On

A. C, having already

Funk

the canons see

from the Antiochene (Bruns Canones

apostolorum et conciliorum Berlin 1839, i- PP- 80-87), eighteen from A. C, six
from the Nicene canons {th. 14-20), and three perhaps from the Laodicene
(^h.

73-80)

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

The Compiler.

ii.

The

I.

15

marked

of the Didaskalia

interpolator

and

characteristics literary

Among
of

Funk

derived

may be mentioned

these characteristics the following

words and phrases noticeable

bks.

in

v^^ith

their cognates oBtrCiv alpfaiwTijs ainos d^ia

aiTv<paais (judicial
Svaut/vfj,os

sentence)

'yvajfuj

(i)

number

either in themselves or for their frequency

of occurrence or for their persistence in certain contexts;

20

has

i-vi

theological.

and

ti^icofxa

e.g. the following

or position)

(office

(will) Sfff/^ov Sr]ij.iovpy6s Scardaffofiai Siacpopoi

kiTHoaKTos eirtxoprjyiiv fvSoKfTu BeocptX'^s KoivwviTv fxt^TayivaiaKuv (repent)

vofxoOenTi/ oUiios irapdvopos ir^piKoiTTUv irXrjppLiXr^pLa iroXireveaOai

our Lord)

irpocrSixfaOai

2^ <jvvadpoi(nv avaraffis Ti/xwpia {esp. ovk

ipevSuvvfios

(especially of

trpoaTaaaav irpoxapi^fcrOat npovoia avyx^'P^^^

and compounds

in ipevSo-

cLTipicvpTjTos) (pvais,
dae/S',;?

xP^f^TOKTovos

Svaat^rjs ivadi-qs

(rvp.(pojvos

and the

like,

evvoia KaKovoia

and the

like

genit.

clkovhv with quotations in the sense of 'to have addressed to one'

privatives in d-

and perhaps

adjj. in -ikos

(pvati

Tv-fx^^vnv with

(ii. 27 2, 39 I, vi. 30 5
cp. ii. 31, 53 5, 61 2).
At the same time the
30 vocabulary is copious and varied according to circumstances.
(2) A style
marked by the use of short sentences strung together the construction is
:

always simple, but drawn out by accumulation whether of single words or

phrases or of co-ordinate clauses, esp. antithetical (esp. with ovk
dAAd, oii
povov
dAAd Kai,
dAA' ov, ws
ovtws) or parenthetical (esp. with 70^),
35 or by the addition of an explanation (esp. with on or yap, or by a participial
clause whether simply qualifying a word in the main sentence with or without
.

us or in a gen. absol. construction). The style is very generally the result of

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

40

i.

3,

(3)
vi.

22

The
I,

repetition of topics
:

i.

4,

vi.

22

more or
4

ii.

same words

less in the

8,

44

ii.

7,

iii.

18

see
i.

xxv

The Syrian Rite

v. 19 6, vi. 30 5
v. 5 2, vi. 26 i
very copious
(4)
27 5: vi. 14 3, 28 I.
use of Scripture vv^hether in long quotations or in strings of passages or in
in the last case the names are characteristically
series of scriptural examples

V.

i6

vi.

17, v. 7 18, vi. 15 2

iii.

18

2,

2:

II

vi.

2,

by an epithet or

qualified

in

13 3, 41 7
5
and of Matt. v. 45 in
I,

ii.

enough

a descriptive

Notice the readings of Deut.

title.

of Lev. xix. 17 in

14 4,

ii.

ii.

As

(5)

53

11

Is. Ixii.

in

(?)

may be orthodox

17 5
14

i.

ii.

to the theological statements

phrases which

to notice the insistence, in

of

it

is

them-

in

selves but are suspicious in their combination and iteration, on the preeminence
of the Father and the correlative subordination of the Son and the Holy Ghost 10
(of the Father d

oXav

6 6(6s tSjv

26

17, vi.

iii,

koI fxovos d\7]$ivos 6i6s

ffy

14

ii.

of the

Son

9ibs fxovoyeprjs

16

is

retained from the Didaskalia in

ii,

26

2,

ii.

61

4, vi.

I, vi.

30

II

24

ii.

3)

his 'witness'

(iii.

Lord

14

26

10

x)

16

36

23
23

I, vi.

These

2.

and

15

psilanthropic

(vi,

27

i,

10

sq.,

i),

23

2),

2)

Oeos Xoyos

Son

is

ii. 24 2,
avoided [it

Son

in 15

and the emphasis on

human

soul to our 20

(ii.

36

11

i, vi. 4,

characteristics are found also in bks. vii

still

i,

i,

in relation to creation 25

The
vii

work of a
and

viii

maintained by Zahn Ignatius

The doxology

at the

end of

vi,

and

viii

Constitutions are therefore

v.

single compiler.

are a separate

works, arbitrarily or accidentally attached to the earlier

p. 123

3:

and third century heresies,

26 i), and sabellian (vi. 26

and on the sabbath

has commonly been held that bks.

pp. 144 sqq.

cp. v. 15 i).

in the Apostolic Canons.

antiqq.

i.

the insistence on baptism into the death of our Lord

a unity, and with the Canons are the

It

the denial of a

against second

a polemic

sq., 26),

2,

16

7,

the characteristic use of d trapaKX-qTos

i,

17, v. 7 18, vi. 15 2)

17, V. 7 18, vi. 15 I,

(iii.

20

the constant association of creation and providence

3,

(ii.

17, v.

v.

i,

the subordination of the

5]:

of

(vi.

iii.

56

d knl Travrwv Oios

6,

Son (ii. 25 5, v. 6 7, vi. 11

the Holy Ghost (esp. iii. 17, vi. 11

i)

9,

and npooroTOKos irdarjs Kriffews emphasized in

of the Holy Ghost ii, 26 3), and on the highpriesthood
20

2, V. 7 12,

of the

gnostic

II 3: while the use of Oeos absolutely of the

V.

(vi.

ii.

18, vi. 7 i, 27 4

9, v. 7

i-vi.

See

work

or 30

Diet, christian

Antiochien Gotha 1873,

the use of i-vi in the arable and

the ethiopic Didaskaliae, and the limitation of S. Epiphanius' supposed quotations

to bks. i-vi,

seemed

doxology

derived from the groundwork, the Didaskalia

in

is

greek apart from

to point to this conclusion.

vii sq.;

But on the other hand, the 35

bks. i-vi do not occur
;

S. Epiphanius' quotations are from the Didaskalia,

not from A. C. (Funk pp. 86 sqq.);

the pseudo- Ignatius

implies the

ence of the whole octateuch, and the internal characteristics of bks.

viii

point unmistakably to

Didaskalia

while

the

the

same hand

residuum

of

apparent

proofs

of identity

might

by Funk

be

that

which interpolated

inconsistencies

and
the 40

is

scarcely

The

internal

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

but his

sufficient to neutralize the signs of identity

characteristics are discussed

as

exist-

vii

(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

the rest of the vocabulary can to a considerable extent be paralleled in the earlier
5

books
2

vii.

so ivvoia &c. and

46

viii.

3 Kav

10 v. 7
are

10

see

KOiv

see

iii.

The

(2)

iv.

&c.

3, v. 7 i,

for the rest see (pvaei

24
10

vii.

Tvyxdvuv

from

22

vii.

23

2,

gen. can.

2,

For

8.

3 irvpos napavaXcofia see

see v. 7 13: viii. i

3 to iraXaiov see ii. 34

same

constructions are of the

less verbally repeated

c.

-noixprjaiv

viii.

vii.

2 KaOws avros

viii. i i,

4, vi. I 2.

more or

20

used in

Kai 6 vofios diayoptvfi

vi. I 2, cp. iv.

and

Sec,

^vcre^rii

aKovoo similarly

i-vi

type.

e.g. vii. 2

Passages

(3)

ayavav

7,

2,

p.6vov

53 4 ov ra? (pvatis ktX cp. iv. 10 i

2 oil <pav\T]s kt\ vi. 23 I
/fex'^/'"''/^**'^'
3 hiaipiis yap kt\ vi. 14 3, 28 i
5^ ktX vi. 27 5
napa (fwaiv yap kt\ vi. 28 i 4 'Axap
Tu^ei ii. 10 2
16 37 x^*'
15 'lovSas KXiTTToov kt\ v. 14 2
9, 15 ws yeueoicos ahiov ii. 36 2
poTovla V. 20 5, cp. ii. 46 i, iv. 13
20 fXiTa SiKaioavvrjs ii. 15 i, 25 2, 3,
vi.

ov liia-qa^s

'ibovfxaiov

ii.

3) vi.

47 ij
TO ^kv
TifJiiov

22 1 rod dnoaTeiXavTos kt\

ktX iii. 17 23 2 %v h\ fj.6vov ktX

27

xpt^tryna

aifW.TOS

ktX

23

vi.

20 rbv Xuyov t^s (vae/Bfias

33

32

7 18

irpoaTdrai

15

KaXws

I TrpoarjXOov

(ii. I

vi.

30 46

iw

2 Didask.)

viii. i

Aa0i8

14

iv.

13 sqq.

v.

ttjs (vcrefifias

KopfiToi ictX

27

ii.

2, 3,

25

14

20
32

ktX

5
ii

vi.

20

2, vi.
i, V.

19

6,

6 dXXd yap ovre AavirjX ktX

v.

iii.

5 sq. cp.

iv.

i,

diSa^KaXiav t^? evae^fias cp.

19

if'cudovs, iii.

31 kv tois fxvaTiKoTs

2 dvdSfi^iv ktX

10, vi. 2

iii.

alcuvcov

iii.

Diciask.)

23 o/xoXoyrjaas to ovofia

iii.

39

2 TTpoaTfjvai tov

vpo

i tt^v

49

ii.

7, v. 7

ii.

Tiftdre tovtovs ictXu. (20

27 cp.

17, v. 7 18, vi. 15 2

15

13

40

ii.

v.

4 noXvOtov dae/Sdas cp.

21

ii.

Xoyw

KvpiaKcv

33 cp.

2 5i8d(TKaXos
01

cpKov6fj.T]TaL

24 ovK em dia^oX^ ktX

32

26

3 iroXvO. /xavia:

TO!/ 6eo(piXr]

78:42

v. g, vi. 11 I,

tov ipv8ovs vpoaTCLTTjs cp.

I o

TTJs (vaffiiias

TToXvd. TrXdvTjs, V.

25 V.

iii.

25 i virep tov
vofxov KaTacpvTcvaas rX vi. 20 3
31 i

v.

4 cp.

13
ii.

34

27

ii.

i cp. v.
rrjs

10 cp.

26

14

i,

dpxifp^ovvqs

ii. 27 2 tuiv avTOv KaTafxavds lepewv

5 ra Se kef)' qjxSjv ktX ii. 14 6
9 wj/ ih ^v ^Ticpavos ktX vi. 30 5 : besides what is common to the Canons
with the earlier books.
Three of the marked
(4) The same use of Scripture.

KaTa/uavfis

readings mentioned above recur

35 Matt. V. 45 in
in vii. 12 I
vii

see

of the

Funk
same

vii.

with

km

character:

and

irdvTOJV Oeos viii.

his 'witness'
ffs

and
(5)

47

vii.

17 in

vii. 5,

22

46

oXwv

22

Is. Ixii.
vii.

11 in

6 with

viii.

62

ii.

/aopos dXrjOivus 6e6s viii. i i, cp. vii.

vii.

2,

i, viii.
vii.

10

43

2,

20 with iv. 5 2. On the quotations in

theological passages, so far as they go, are

The

26

i, Oios hrjfxiovpybs

epil.: Ofbs fiopoyevrjs viii.

viii.

tov BdvaTov

i.

the combinations in

in vii.

th nal

9(6s tuiv

our Lord as apxttpevs

baptism

3,

pp. 124 sqq.

6 (xovos 6eus vii. 21,

40

iii.

Deut.

And compare

2.

46

2,

35

vapdicX-qTos vii.

twv

I, Ofbs

22

Xoyos

i, viii.

i,

oXqjv vii. 27 i,

33
creation and providence

vii.

2,

26

can. 49,

vii. 25 i
2
the sabbath and
25 2, can. 50, cp. 47
both cases contrasted with sunday as the
:

creation vii. 23 2, viii. 33 i (in

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

The Syrian Rite

xxvil

3. The same characteristics reappear unmistakably in the

work of the pseudo-Ignatius, the interpolator of the seven
genuine epistles and Ihe forger of the remaining six of the
long recension of the Ignatian Epistles. Hence the compiler

of the Apostolic Constitutions

pseudo-

with the

identical

is

Ignatius.

was first
was not commonly
accepted until Lagarde (7?^/. jur. eccl. ant. graec. p. vii), Harnack {die Lehre d.
zwolf Apostel Leipz. 1886, pp. 241 sqq.) and Funk (pp. 316 sqq., where the
The identification of
made by Ussher {Polyc.

whole question

the pseudo-Ignatius with the compiler oi A. C.

et

Ign. ep.

Oxon. 1644,

well discussed).

is

p. Ixiii sq.),

but

Bp. Lightfoot {The Apostolic Fathers

II.

10

i.

himself to

ed. 2, pp. 262 sqq.) did not consider the question, but confined

number of correspondences between the long recension and A. C.

and showing the priority of the latter (cp. Funk p. 342). But the characteristics
of the long recension which he enumerates, pp. 246 sqq., and still more the tests 1
by which he establishes the authorship oi PhiUppians, pp. 254 sqq., are largely
applicable to the question of the authorship oi A. C. and available to identify
while his argument for the priority of ^. 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,
pointing out a

partly in the introduction of

the relation of bks.

relation to i-vi

vii

and

new

ones, and this culminates in the epistles, and

viii

to the epistles is perhaps closer than their

some respects the

in

greatest interval

between

is

vi

and

vii,

25

and it would perhaps be easier to question the identity of the compiler of i-vi
with the compiler of vii and viii than to question the identity of the latter with
pseudo-Ignatius.
For the proof of identity see Harnack die Lehre d. zwolf
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 ^euSo-:

but seven recur:

(i)

Of

the single

words 30

aai^r\s dvaafPTjs dioai^-qs:

adjj. in -ikus (pvcfi Magn. 4, Philip. 5, &c.

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
dXAa a/, and 'yap.
aXka, oh p-ovov
parody: esp. ovk
(3) The same 35

KaKdvoia ixiravoia ofxovoia tufoia Ttapavoia

CLKovu in the

see Funk's parallels, pp. 322 sqq.

(4)
The reading of Matt. v. 45 {A. C.
the same in every respect.
repetition of topics

A use
ii.

14

of Scripture
4

vii.

2)

and notice the combinations in Philad. 3 and vi. 18 2, 3

Trail. 10 and v. 19 3, 6.
Ant. 3 and v. 16 2
(5^, The
o ffs koX fj.6vos d\r]6iv6s Ofos Magn. 11, 40
theological commonplaces are repeated

found in Philad. 3
Ant. 2 and v. 20 3
is

Ant.

2,

Twv

oKojv O^os Philip, i

u evl ttclvtojv 6e6s Tars. 2, Philip. 7

Oeoi

Magn. 6, Tars. 4, 6, Philip. 2, &c. the subordination of the Son and of the Holy Ghost emphasized Philip. 12, Eph. 9
irpojTOTOKOs TTaarjs Kriaeojs Tars. 4, Smyrn. i, Eph. 20
the Son as highpriest

fxovoyfVTjs Philad.

6: Beds A070J

Introduction

xxviii
Magn.

Smyni. 9:

7,

4,

Philip. 8

expHcitly, Philad. 6, cp. Philip. 5

Smyrn.

Trail. 6, Philad. 6,

5 of the real

Philad.

5,

6,

Philip. 3,

J gnat.,
:

the

soul

Ant.

14,

same polemic against

and

identity of date

is

is

Magn.

the sabbath

9.

10; so

47 epil), and

viii.

The proof of

identity from

of course supplemented by the other indications of

place,

The compiler was

in its

vi.

Trail. 10, Tars. i.

a divine of unorthodox but otherwise

not clearly determinable theological

Antioch or

early heresies

constantly used of the Father, Trail. 6,

&c. (in A. C. i-vi only

used absolutely of the Son,

10 such characteristics

15

4: the 'witness' in
put more strongly and

is

baptism info the death of our Lord, Philip,

Philip. 7, Philad. 4,

4.

human

Tars. 2-6, Philip. 7 (docetism is added in imitation

&c.): the association of creation and providence

In contrast with A. C. i-vi afivv-qTos

Oios is

3, Philad.

TrapaKX-qros Philip. 2,

the denial of our Lord's

neighbourhood

who wrote

affinities,

at

in the latter half of the fourth

century.

On

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

more strongly marked in the Epistles than in A. C,
whether because the former allowed more scope or because the writer's tendencies 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
(i)

the theology sec

pp. 266-273.

The

data are

his conclusion

must be acquiesced

in, that

'

seems impossible

it

certaint3' the position of the Ignatian writer,' p, 272,

Funk

pp, 96 sq,, 118, 164 sq,, 314;

Lightfoot

p,

Funk

(see

p. 96)

by the

slip in Philip.

holy family from Egypt as

is

k-nl to.

excluded by the references

v.

14

(v. 13, viii.

33

(see Lightfoot

ID

2,

and

by the

perhaps

interest

shown by

the towns ecclesiastically dependent upon

ad

2,

is

in-

20

lac.)

Palestine

culie chretien^ p, 248)

it

the

{Mar.-Ign.

it

which was not

2) to Christmas,

till after 425 (Duchesne Origines du

suggested by the precedence given to

is

17

8 where he refers to the return of the

ttjSc kiravohos

observed in Palestine
30 while Antioch

i,

with

home see

his

Syria generally

274.

25 dicated by the use of the syro-macedonian kalendar in

to decide

On

(2)

in

vii,

46

pseudo-Ignatius
i.

Hero

9).

i, viii,

What

in
is

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,

more important

is

that in

where

the holy

week was

of the Apostolic canons

to the writer

is

included in Lent.

And

again the principal source

the council of Antioch of 341.

range over sixty years,

Harnack

{die

(3)

The

Lehre

d.

dates assigned

zwolf Apostel,

40 pp. 241-268) puts A. C. between 340 and 360, with a preference for 340 343
Funk (pp, 78-96, 116-118, 161-164, 311-314) at the beginning of the fifth

century:

Lightfoot (p. 273) assigns the pseudo-Ignatius merely to the latter

half of the fourth century.

The

positive indications

seem

to

converge on

xxix

The Syrian Rite

C vi.

A.

370-80.

sq. implies a

24

date well after the conversion and legislation

of Constantine, while the reference to the position of the

Jews under

the

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

re-enactment of Hadrian's edict (Gibbon D. and F. xxiii vol. iii. p. 155, ed.

Smith

Gratz Geschichte

d.

Juden Leipz. 1866,

iv. p.

342)

a reference to Julian's 5

temple would have been apposite if the writer had lived

but on the other hand he might regard an overt reference to so
after 363
recent an event as precluded by the apostolic fiction. The ecclesiastical
organization is identical with that of the canons of Laodicea, about 363, where
failure to rebuild the
;

singers are

A.

first

mentioned (notice also that subdeacons are called

The

C. i-vi).

cycle of great feasts in

S. Chrys. horn, in

was unknown

s.

Philog. 3

v. 13, viii.

497 c) in 386, and

(i.

to S. Epiphanius in 375 {haer.

li.

33

it

is

vnrjpiTai as in lo

identical

with that of

includes Christmas

16, 27),

and was

first

which

observed in

c. 378 (S. Chrys. in Natal, i [ii. 355 a]), and was well established in
Asia in 387 \C. H. Turner in Stttdia biblica ii. p. 132). The feast of S. Stephen 15
(viii. 33 3) is otherwise first mentioned in a martyrology of the end of the

Antioch

and by S. Greg. Nyss. in 379 (or.

790 a]) and feasts of apostles also in S. Greg.
The practical co-ordination of the sabbath with Sunday is implied

fourth century (Duchesne Oytgiiies, p. 254)

tn

s.

Bas.

Nyss.

init.

ibid.

[Migne P. G.

xlvi.

sort in c. 363 in Can. Laod. 16, 49, 51 (but see 29), in S. Bas. ep. xciii 20
186 d) before 373, and is noticed as sporadic by S. Epiph. de Fide 24 in 376 or
377, and implied in S. Chrys. in Jo. xi. i (viii. 62 b), xxv. i (143 b), in i Tim. v. 3
in

some

(iii.

(xi.

The observance

e) after 398.

577

were

not that

it

it

is

possible that

would be decisive for

was intended to develop the

of Christmas

A.

C.

c.

380

festal

and in fact did so. Funk's grounds for a date after 400 are insufficient, 25
and in fact amount to very little while the dogmatic position, which is Harnack's
main ground for so early a date as 343, is too indeterminate to be secure, even
if it could be granted that A. C. was necessarily written at the moment of the
On the other hand the
greatest influence of the party which it represented.
cycle,

scantiness of allusion to

monks (only

in the liturgy)

and a

certain hesitation as jo

an early date. On the whole

Lightfoot's general conclusion must be acquiesced in, and the work assigned

to virgins (iv. 14,

merely
is

to the

viii.

24), so far as they go, favour

second half of the fourth century

some balance

in

in the positive indications there

favour of 370-380, while the negative indications

may

suggest 350-360.

The

Apostolic Constitutions then are the

Ignatius,

and were compiled

in the latter half

iii.

The
I.

The

35

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

40
to

the

XXX

IntrodtLciion

consecration of a bishop, are represented

by the following

table
Italics indicate that

the correspondence

second column

the passage consists only of rubrics

is

only liturgical, not literary.

in reference to

square brackets that

Italics are

not used in the

passages where diakonika and one or two other

short formulae are given.

A.

C. viii.

4-15

Eccl. can.

64

Can. Hippol.

Rubric

Rubric,

c.

Prayer,

c.

Rubric,

c.

5
p.

sq

Rubric,

c.

Prayer,

c.

Egypt. Ch. Ord.

Rubric,

c.

31

Ethiop. Ch. Ord.

Rubric,

21

st.

Prayer

Rubric
461.6-9

Rubric

MassofCatech. Mass of Catech.

10-21

pp. 3. 2-9. 21

p. 461.

The Prayers

The Prayers
p. 461. 22 sq.

pp. 9. 24-13. 3

Kiss of Peace

5-14

P- 13-

Offertory
p. 13.

16-34

Rubric
2-6

Kiss of Peace
p. 461.24-27

= p.

463. 16

Salutation, &c.

8 24

Invocation
pp.20. 26-21.13

p.463. 17-29
Prayer, ^c.

Thanksgiving

= p.

pp. 14.25-20.26

Invocation
462. 23 sq.

p.

Prayers
25

Intercession &c.
pp.21. 15-24.15

p. 462.

Elevation

Offertory

Offertory

16

p. 189. 2

p. 463-

463.30sq.

Salutation, &c.
p. 463.

17-29

Prayer, &^c.
p. 463.

30 sq.

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

[Thanksgiving]
pp.189.17-190.12
Invocation
14-35

p. 190.

[Prayers]
pp.190.36-191.26
Elevation

17-30

Communion
p. 25.

Offertory

462, 18-22

p.

Salutation, &c.

p. 24.

0.43"

Offertory
pp. 461.28-462.17

Rubric

p. 14.

p. 14.

Kiss of Peace

2-14

p. 191.

Communion
p. 462.

Thanksgiving

25-38

Thanksgiving

28-35

[Communion]
p. 192. t-7

[Thanksgiving]

9-18

pp.25. 15-26. 18 p. 462. 39-463- 2

p. 192,

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

[Dismissal]

Dismissal
p. 463.

when

3-6

pp. 192. 20-1 93.

the teacher has finished instructing let the catechumens pray

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

43

for themselves apart

The
From

this

Rite

xxxi

be seen that the prayers of the

will

it

Syi'iaii

liturgy,

except at one point, occur only in the Apostolic Constitutions

second column which represents an

excerpt, no identical formulae occur other than the dialogue
at the opening of the anaphora and the words at the elevation.
except

while,

The

the

in

whole and

for the liturgy as a

along other

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
particular of the Antiochene order.
The rubrical scheme is
a.

that

Constitutions, therefore, are so far the ultimate authority

is

it

^o

that of Antioch.

Whether an

document has been used by the compiler, or he

official rubrical

own

has merely reduced current practice to writing in his

be determined

but the latter seems

manner oi A.

The

words, can scarcely

directions are

more

15

and similar documents than in that of formal

and, besides the passages which attach them to the apostolic fiction

in the hortatory

rubrics,
(3. I sq.,

10

sq., 13. 24),

p. 3. 8, cp. V.

19

9 dpxKpfvs (so

13. 23, cp.

iii.

22 and 25.

djs

(0(0))

some apparent marks

Xaw

to)

ii.

3.

24:

of the compiler's

to. irpoi (TojTTjpiav, vi.

10, cp. vi. 7 i to)

19. 4) cp.

ii.

57

Xoyo)

12 sq.,

avaKHp.ivwv (dfu belongs to Didask.)

ttjs
viii.

ii

hand
Koyovs

StSaa/caXias

46

2, 4,

20

14. 14 avp.(pajvQJs

55 sq., where it is several times used in the like conthe other hand subdeacons are called vvoSlclkovoi 13. 20,

cp.ii.

On

5.

whereas
compiler, and 13. 19
3,

compiler's vvXcvpoi

there are

14. 8, 16, 20,

(not in sahid. and eth.)

nexion, and Eph.

C.

2 TrpoaXaXr^aavTis rev XaSi

Sidacr/caXias irpoaXaXfjaai.

12.

more probable.

in

57

11 i and vi. 17 2 they are called vn-qpirai by the 25

they discharge the function which belongs to the

iii.

sq.

7,

iii.

11

i, vi.

17

2.

/3.
comparison of p. 4 with S. Chrysostom's quotation of
the corresponding prayer shows that the Antiochene litany underlies 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
the anaphora (pp. 21-23) to that of the
deacon's prayer of the faithful (pp. 9-12) it may be conjectured
that the former also is derived from the Antiochene use.

intercession within

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

literary

connexion with A.

C.)

35

Introdticiion

xxxii
For

Chrysostom's quotation

S.

in horn.

how

a comparison of the texts shows

and some of the changes and additions are

evffi^da

eiifxevMS irpoahf^anivos irpoffTciyfiaTa

below
26

ii.

xxxiv sqq.):

p.

4 (13

2 Didask.):

Tiixovrf?

[d(p(Tfous)

5 o dyaOos

4.

18

ii.

There are similar signs

characteristic words,

10 dpxfKaKO)

\xvr]Qkvra's vi.

15 2,

17

iii.

notice constructions with

15 8. 16 sq., cp.

ii.

13

3,

following quotation
cp. 26. 13

II.

25.

26 TW nova) dyiv.

20 vnoSiaKovcov 22.

on and

avrwv

(vi.

rfjs
.

23. 31

5. 15.

6.

to)

(vaePeias, vi. 9 2,

avrwv Eph. 9:

kvepy.

Odvarov see above

30

29

4.

common

besides the

ttjs

(see

12 Otoyvooaiav

KaTacpvrfvaas

fls

rfjs fifcnrfia?

4 Didask.):

7.

veocf).

5. 15.

13 15

8.

ii. 18 3
t^v irpoTtpav d^iav and

kt\

PePatojOSiffiv

..

pePaituar) v.

3,

47 epil. 23. 26
see on 11. 13 above
viii.

In the Intercession, pp. 21-23,

against the compiler's use (see above

is

471

for quotations see v. 7 14,

21 diroKaT.

see below on

4.

Oew see below on

dnoa-Tdrais

kt\

ir\T]fXfx4\r)fxa
:

2 KaraivvaaTevovris

23. 16 Sid

v. i

and

8.

16: ri. 13 sq.veocpcariffTojv

4, cp. 9.

QfS)

26

vii.

9 pvarjTai
ch tov

6.

ibid,

yap,

can. 51

16 see on 19. 26

KoivQJvoi T^j dOkrjaeoJs

fieroxovs yiviadai

Ap.

41

ii.

19

iii.

iv.

6. 7 tois

vii. 2,2 % 2.:

ibid,

15

ii.

dyfvvrjrq)

/x6v<v

5 Karabwaaruas,

see below on 17. 32

bialiuKcv

avvavaaTTJvai

tw

5.

dWorpios

the rest of the diakottika

in

6.

cp. Philip. II, 12, Philad. 6,

7.

14 eyKaTacpvTevar],

4.

p.

Notice the words

characteristic.

iroifivioy

(piXdvOpojiros cp,

real

see below

in 2 Cor. 5 sqq.

it.

the compiler has dealt with his material,

the use of vnrjpfaia in

the diakonika 10. 28 and 23. 21 [where some mss. have koX vwrjpeaias after
SiaKovias'] is not inconsistent with the derivation of the diakonika and this
intercession from the

same

source, since

vTrtjpfcria

may

well be used as the

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

ofiovoia dvaSfi^-ps dWorpios TrpoaSe^r)
2: a few suggestions of the compilers hand
21. 27 Sid ^Irjaov Xpicrrov ttjs kXiridos ^fxuiv see below on 5. 25 22. 19
(Tvyx<^pr]0'ris
abstract of vnoSiaKovos,

T'7)v xff/^aCo/jeVcoz/ viii.

naarji al(T9T}TT}s

prayer 27.
30

viii.

3,

6,

47

35, 37 3

22. 25, 23. 3

kt\ see below on

and 31 aTpinTOVs

15.

dveWm-qs

vi.

22. 7 diru^X-qTov

dfikfiTTTOvs dvtyKXrjTOvs in

19

i,

Eph. 11

-noijjaris

22.

30

occurs in the

the prayer

12.

18 and

epil.

7. A comparison of the Thanksgiving with those of S. James

and S. Basil, and with the passages quoted below from
S. Chrysostom and S. Basil (pp. 479 n. 19, 522 n. 12) indicates
that the drift and articulation of the Syrian thanksgiving is
.^,5

reproduced.

Besides

Clementine

invocation

Ordinances,

but

this

a few lines

and

otherwise

that

no

of

sources

are
the

common

to

Ethiopic

Church

of the

prayers

the

are

known.
Notice that on

p.

14 the 'O Kvpios

fJifTa

Trdvrwv

iipiMV

of Can. Hippol. and

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

15.

14-20. 12.

It

is

obvious that the form represented by the ethiopic

::

The Syrian Rite

xxxiii

invocation, p. 190. 14-20, underlies that of the Clementine, pp. 20. 28-21. 11

the other parallels marked by Achelis Can. Hippol. pp. 52-60 are either too

be of any importance or more than accidental (190. i was carried in

19. 23 fiyovev iv fxr)Tpa: 190. 6 burst the bonds of Satan, 20. 8 pr]^i)

slight to
the

womb,

TcL Sefffia

Tov d.alSoKov), or are fanciful, or are mere inevitable liturgical

places.

The coincidence

the present question

that

in

is

the invocation

may be

common-

accidental so far as affects

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

ethiopic or

O. and A. C. contained an anaphora,

A.

it

is

obvious that either the 10

both have departed very widely from the source.

C. or

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.
?).

that

(i)

This

antecedently probable on the ground of his

is

15

procedure elsewhere.
(i)

The long thanksgiving

work of the same hand

while

there

text to suggest that

is

rather

is

it

in 20

there anything in the

intended for public use.

it is

by the compiler
catechumenate and

Liturgical formulae are not regarded

as rigidly fixed
initiation in the

in the regulations for the

seventh book at some points he gives only the

25

of the prayers without prescribing a formula.

drift

See
I

obviously the

no obvious place for

is

the public liturgical organization, nor

43

is

cannot be regarded as a public formula, but

it

a form of private devotion

(2)

33-38

in vii.

as that of the prayers of the liturgy,

vii.

39

2 the prayer for the catechumen, 42 the consecration of the

the consecration of the water,

where

in

oil,

2 he passes into a formula

44 I he gives the beginning of a formula of confirmation, and in 2 continues

TavTa Kai to, tovtois aKokovOa KeyerW eKaarou yap 77 5wa/xts rrjs x^'-P^^^^'-^'-^ kailv 30
avTT}' kav yap pfj (Is iKaarov tovtcuv kmicKrjais yevrjTai irapa tov evcre^ovs Uplws
in

ToiavTT) Tis

(h v5wp

fjiovov

Karapaivfi kt\, thus explicitly leaving the

to the discretion of the bishop.

times only suggested as types

(3)

He

5.

14 cv\oyiav TOidvSe,

9. i roidSe.

has dealt freely with known formulae,

Creed and the Gloria

(a)

The creed

wording

In the liturgy itself the formulae seem some-

e. g.

with the

in excelsis.

is in vii. 41.

If this

be compared with the Antiochene creed as

reconstructed by Dr. Hort (Two dissertations Camb. 1876, p. 148)

that the differences consist in additions

it

will be found

which largely bear the marks of the

35

xxxiv

Introduction

compiler's hand
voKiTfvadfifvov

or^kwriTov, [rraTtpa] toC Xpiarov, drffxiovpyov, fvSoKia rod varpos,

rbv napaKXrjTov, see above and

oaicos,

napOivov cp. Magn. ii

with T^

with

II

I, V.

19

Koi aravpcoOivTa

ktX cp,

ivepyijffav ev irdai

5 Kal dvoffToKois, Philad. 5

vi.

with vanpov

6, viii. i

Magn.

4,

with

dnoaTaXev cp. the frequent

Smyrn.

11,

l/f ttjs

vvevfia ayiov 6 irapaKXrjTos to vno Xpiarov Treixwofievov.

is

in vii. 47, in a

12

v.

To
where

6 fiovos dXT]9iv6s Beds o dyivvrjTos Kal dirpoaiTos.

praj'er at the bishop's consecration,

The

viii.

15 prayer at the ordination of a presbyter,

17

5,

cp. ii. 25 5
3 tov ovtos diov Eph. 7
these may be added (c) the
:

'.

the additions to the form

prayer of

(<:/)

the

as compared with the ethiopic

viii, 16,

40 as compared with

firstfruits in viii.

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

The

iii.

Gloria in excelsis

represented by the ethiopic or the earlier greek are very characteristic,

(ii)

sqq.) chiefly in the addition of Sid rod

Sid 'irjaov tov fxeydXov dpxifpiojs, cp. v.

earlier greek, {e) the

from other known forms (see Church

differs
i

[b)

o fjifydXov dpxKpiojs, a\ ibv ovra Otbv dyivvrjrov %va dirpoaiTOv fiovov

and the

dyias

30

6 drroaTeiXas

diroaToXivs

3, &c.,

ib.

form which

below

(ii)

Koi vfKpovs cp. v. 19 6, vi.

Philip. 1 rh ivfpyfjaav fv Mcuafi koi irpocp-qTais

Quarterly Review, 41, Oct. 1885, pp.

1

: :

vii.

25 sq,

signs of the compiler's hand are unmistakable in

the text of the prayers.

Applying the test of the characteristics enumerated above we find (i) of the
words two-thirds occur in the prayers of the liturgy, viz. d^ia

characteristic

hfOpLov Srjfuovpyos Sidra^is Sid<popoi fvSouciv Koivcavfiv fxeTayivoja/cdv vofio9eTiu oIkuos

napdvofxos TroXiTeveffOai irXrjuixeXrjpLa irpoffSex^f^^oi irpox^ipiC^oOai irpovoia TTpoardcrcrcj

avyx^PV^'-^ ovaraafi TifiojpeTaOai TrapacpOfipco (pvcris ipfyScufv/xos of the rest of the

25 vocabulary the following occur more or less frequently elsewhere dXXurpios
:

dvaSfiKW/jii dirdrj] dirdireTv dno(7Tpi<p(a6ai (vayqs evepyeiu e^ojOfiv cvpifVTjs

d/XfJ.irTos

KaropOooJ XoyiKos irapaTTjprjcns irXdvr} irXripocpopia irXrjpoco Troifivtov voXvdeos vpoSoaia

TrpoaXapL^dveaOai vtrrjpiTuaOai, &c,

dviyKXrjTos dcrapKos

30

at least

occur elsewhere
lepaTeveiv KardX-

XtjXos fii)a6ai TrpoardTTjs co(pi^oj, besides of

these

KaKovoia p-irdvoia reappear

see esp.

p, 12, 11, 18, 21,

(tottikos

TTVfVfxaTiKos

35 voniKos

TToXefiiKos)

Trpo<pT]TiK6s

accumulation (e.g.

01)

fidvov

26. 2:

dXXd
.

ydp

(2)
p,

20

6.

14,

27

sq,,

32

sq,

a large
:

dXXd

28 sq,

adjj. in -ikos

XoyiKos fiTaffaTLKds irpoyoviKos (pvaiKos IfpariKos

(f)v<ji

The

p. 20. 6: 26,

28 sq.

rvyx^^^^^ with gen,

characteristics of style are those of the compiler:

15-28:

9. 7

12.

15.

19

Kai p. 16. 18

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

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

:

Ignatian epistles,

17. 13),

illustration of details of construction will

number of privatives,

26. 23,

(Round brackets

appear below,

of passages and phrases can be paralleled elsewhere in

groundwork

20. 14
19. 9
24. 12
27. 5
explanation (on p. 9. 7, 14 12. 24, 27
Some further
14: 12. 25: 17, 8; otherwise 19. 12 sqq.: 17, 17).

p. 6.

9.

27 sq.:

TiaTpiKos

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

ovK

common words
appear lower down

course the more

might be extended, and some additions will

lists

d(T/3^5 (vaf^-qs, (vvoia

40

and the following

SiairXaffcroj k^fvpifvi^fcrOai ivOiffpLos Ofoyvojcria

.^.

(3) A large number

C and in the pseudo-

indicate that the passage belongs to the

square brackets that the word

is critically

doubtful.)

;:

The Syrian Rite

P.
15 o

Bio's 6

15-27.

iravTOKparup 6 dyfvvrjTOs koi

aTTpoffiTOS

6(ds

5-

rod

Eph. 7

Oeos 6

d\r]6ivds

fjiovos

fial irarfjp

XXXV

aov rod

x/o^to{)

fxovos dXr]Oivos 6ebs 6 dyivvTjTos

KOI dnpoaiTOs 6 tSjv oXodv Kvpios tov

Cp.

dl fiovoyevovs TTaTTjp.

fxovoyevovi vtov aov

epil.

47

viii.

Ant.

vi.

10

Hero

14,

2
6, 5

Philtp. 7

170

Tov irapaKX^TOV npoPoXevs

18 SiSaaKaXovs

npos

II

vi.

t^?

fxaOrjaiv

ii.

20

[^Trpo$oX(a] euos irapaKXi]Tov

I, vi.

2 SihdcKaXos cvaefitias

fvat^iias

21 AOC AYTOTC KAp^^lAN KT\

Philad. 5
Philad. 6.

22 In KApAlA TiAHpei ktX

24 fxeroxovs

iroirjaov

ii-

thc

XpiCTOy

25 Sid 'Ihcoy

HMOON rod

eAn'iAoc

18

avTwv dnoOavovros

vTTip

vii.

35

33

vi.

10

Cp.

4 Sia

fjpwv:

TOV

virep

V.6

Xpiarov

'\r]aov

ii.

ttjs kXiriSos

25 II 8m 'Irjaov XpiaTov
avTuv d-noOavovTos. Cp.

Mar. insc, Trail.

i:^

10, Tars, i

P. 6. 15-32.

17 TOV dvBpCOTTOKTOUOV 6(plV

19 6

pri(as

obc

Philad. 3 o

avrbv kt\

Cp.

ACTpAHHN KT\

vi.

di'0/)cu7ro/fTOJ'oj

Philip. 10.

21 KaKovoiav

vi.

27

20
in

Philip.

P.

7.

iii.

19 irapajKevaaov d^iovs ytviadai

dXrjOivris

the same connexion

also of the devil

1 1 sq.

16-24.

17 T^v TTvevfjiaTiK^v dvayevvT](Tiv

.

t^j

16 T^ TTvevfiaTiKov

24

vii.

aov vloOeaias

22 Sta Xpiarov rod

^^p

Simon Magus

of

acuTTJpos

pdnnana

2 vpotrapaaKfvd^ovTcs eavToh 25

d^'iovs TTJs vtoOeaias

vi.

-fjixSiv

30

4 did

^Iijaov

XpiaTov tov aurfipos

P. 9. 2-19.

Smyrn. 9

3 TIpVTaVl

koi iiivopiav

dp-fjvrjv

npv-

TaVfVOVTOS
4 vopiov

Kal ypaiTTov 16. 31

fJ.<pVTOV

17 (fXcfvTOV

i.

30
KpiTTJpiOV.

Cp.

20-23
7

oy BoyAei ton Banaton TOy

TCtiXov

dXXd

14

ap.ap-

P/?f7aflr.

TTjV iieTavoiav

10 6 GeAcoN ktX

P/?i7^. 3

116 TON

Cp.

yloN irpoaSf^aficvos ktX

14 CAN yap ANOMIAC ktX

16 diroKaTaaTrjaov

iv

rp

irpoTipq.

35

41

ii.

Magn. 10

ii.

16

ii.

41

4 ov fxovov TTpoaSexfTai 6 6eds

Tovi fifTavoovvTas dXXd Kal ch r^v

d^iq

npoTfpav d^iav dnoKaOiaTijaiv

22
17 Sid XpiaTov Kal

[al.

toC]

6(ov xal

auTTJpos fjpwv 13. 2

Tars.

XpiaTov

6(6v

ib.

14
.

rov aorrrjpd fiov Kal

40

hitrodiution

XXXVl
p. 12. 10-13. 3.
KTjpvyim yvwatcus

1 1

els

eis kiriyvcoaiv

Cp.

II

vi.

oufxevov
5

18 OLTpeVTOVS

dflf/JLTTTOVS

19 MH e)(ONTC Kt\
22 bv (^Tjyopaaas tw

ii.

Tov

Trail.

47 epil.
61 4 also of individuals

viii.

dv(yKXr}TOVS

Tifiicv

ovK dyvwarov ^ dXcKTov

did vofiov Kal irpocpTjTtuv Krjpva-

dXXd

KardXtjipiv

x/>to"roC

Magn. 3 TOV

28 dirapakoyiffTe

tov Xpia-

Tifiicp atfj-ari

(^T]y opaa/xtvovs

TOV

crov aijxaTi

Tw

Tovs

V. 17 I

Svvdfifvov napd

piT}

tivos

irapaXoyiaOfjvai

10

See on

TIACHC NOCOy KT\

26

19.

p. 14- 25-33-

25 TOV

V.

ovTcus ovra 9(6v

ovToj Oeov
3 TTepl TOV
14 o wv fi6voi dyivvTjTos: Hero 6,

12

Ant

27 Toi' novov dyivvrjTov

Philip. 7

15

28 dvapxov

7ej'c'o'a>s

TOJ'

TracTJ/s

Kpe'iTTOva 26.

ain'as

at

II

vi.

27

vi.
vi.

TOV dvevSt^ 21. 4

20

10

vi.

OVK avTa'niov Kal avroyiveOXov

cp.

vndpx'^v

dvfvSerjs

dvapxov

Kal

diSiov

dA.\'

tti

(pvaei.

Cp. Philip. 9

20

33

tZ

fxovos

eJvai Kal

KpfiTTcuv iravTos

vi. II I

SfvTepov ovra Kal Tpirov

oil

TToXXooTov dXXd /xovov d'iUas

rj

dpidpiov

P. 15.

2 auTov Si

irpo

vdvrojv alcuvwv yevvrjcras

V.

16

TrpcoTOTOKOV

^Sjaav

dyye\ov

ttjs

-ndarjs

ptovoyevrj

vlbv

Philad. 6 Qtov piovoyevr]

Kal aocpiav Kal Xoyov Ofov

aov

npWTOT.

dpxiipio. aov I3aai\ia

avTus

dtOS

KT. KoX

TT.

[^aluvwv']

irdvTQJV

-npo

yevvqOivTa

Xoyov Oeov

KTicecos

^ovXrjs

fXyd\r}s

TOV

avTOv

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

25

Ta trdvTa

kiToi-qaev

Tars. 4
XoyOS Kol
:

Sntyrn. 9

6(ov Kal XpiOTuv 'Iijaovv tov npcuTO-

30

TOKOV Kal
dpxifpea

fjLovov tt) (pvcTei

:

V.

20

ToC -narpos

5 Kvpiov ^aaiXia

KpLT^v vopoQiTrivdyyiXov tov naTpui

Cp.

fxovoyevT] Oeov.

ii.

24

35

v. 7

3 PovXrjcrei koi Svvdpifi

10 6 5vvdpi(i

^ovXrjaei

fiovr}

napayayuv,

27

6 Kvpiov

irdarjs

votjttjs

Kal

alaOTjTrjs

naTpos
7

avTov rd irdvTa

avTov T^y

45

oXa

Cp.

vi.

^ovX-qan

ndaav

aladrjTrjv koi

vorjT^v (pvffiv KaTaaKfvao'as yvduf^r)

(pvatojs

5t'

yvcupiri

Philip. 5 o irdXai plv

iI

Traprjyayev

irdvTas dvaoTrjafi OeXrjfxaTi.

40

2, vi.

II 3, &c.

TTfnoir]Kas Kal 5i'

Trpo(7r]KovaT]s

d^iois, cp. 19.

npovoias ra

vii.

25

ib. 1 1,

5t'

Philad.

5,

Kal Tuiv oXojv iTpovoeis

5t'

ou o iraTr^p Ta irdvTa

Tuv oXwv

Smyrn. 8

ov Kal Ta vdvTa tTrol-qaas

TTpovoei.

Philad. 9
Kal

iTfiToiriKiV

Cp.

ii.

44

The Syrian Rite

0oy KoX vaTT\p Tov fiovoyevovs vlov

10

vi.

II I $ebv Kal irarepa tov fxavoyevovs

aov

Kal irpcuTOTOKOv

11 rd xfpov^lfi Kol TO.

xxxvii

arparids,

Kol

aluivds

aepacpifjt-j

re

SvvdfXfis

Trdcrrjs

KTiffeus

Td^ns Kal rdy tuv

Trail. 5 (rds dyyeKiKas)

dpxayye\ojv Kal aTpaTiu/v e^aWayds,

Kal

(^ovalas, dpxos t Kal Opovovs, dp\-

Svvdfxediv Te Kal KvpiOT-qTOiv Sta(popds, 5

ayytkovs re koi dyyiKovs i8. 25

6p6vojv Te Kal e^ovffiuiv irapaWayds,

Te

alcjvojv

piiyaKeioTrjTas

touu

Xepov^elfx koI aepacpelpi rdy vnepoxds

17 yvwixrj

fxovT]

KaracTKfvdffas

KaraCKevdaas

Philip. 5

Cp. on
19

(Is

dvdiravXav ...

els

dpxds

els

Cp. V. 12

aivou kt\

iraTpos.

yvojfxr)

10

15. 3, 16. I

rd yap dcTTpa Kal

els (pavffiv dvQpdfnois

01 (pojaTTJpes

eSodrjffav

P. 16.

Eph. 18

6 cvaT-qadpLevos

o npb aluvojv yevvrj9els Kal tol

ndvTa

tov

yvojpLTTi

GvOTr}- 15

iraTpos

adp,evos

4-7

TtoTe fxev

20 eTnas yap

ttj

Cp. on

7roT 5e
<TO(pia

<ttj

TToiHCCOMeN

TOV

kt\

Magn. 5

18. 8,

13 ^ deia

V. 7

\eyovTa

ypa<pTj fiaprvpei

debv

XpicTT^

pLovoyeveT

TO)

TToiHCOOMeN ktK

23

TreiroiTjKas

avrbv l

dOavdrov

^vxrj'S

/J.^

eK TOV

ovTos rov he eK raiv reaadpcov

(TTOixfioJV

T^v \oyiKTjv

OVTOS

pii)

ev

dadjfxaTov

SeSwKas avru KarcL

Kal

/xevTTjv Jpvxv^

20

ovTa TOV avOpojTiov l 5ta-

/x^

(popojv Inoi-qae Sous

Kal aufxaros OKebaarov ttjs fifu (k

TOV

12

V. 7

ofjLoKoyovfJiev

didyvojcriv,

avTw

Kal

avTe^ovffiov

TO

'ASdpL

aaifxa

aroixf'io^v

(f>6apTf]v

kt\

V.

eK

tojv Teaadpojv
-nds

dvOpainos

napd 6eov

us Ta 25

\oyiKrjv

Hero 4 tov yap

Eph. 16

6 TO SiaKpiveiv

^fX')"

2 ^vxriv

dBdvaTov

Kal

ijpuv

dAA' ov

(TwfiaTa dW.' dOdvaTov

evae^eias Kal dffe^eias SiaKpiaiv

ttjv

vi. 1 1

elKrj^cbs

SiaKpivei

30

tovs

5e

evaePecs (k tcuv dcrtPuv

30

oi?

av

31 vofiov ehwKas avTw efi(pvTOV

9.

ii.

41

2,

vi.

20

2,

57

Magn.

3,

&c.

2 TOV vo/xov TOV vn' ep,ov

ttj (puaei

KaTaP\T]6evTa rrdaiv dvOpwrrois

26

vo/xov

x^vxoTs

KaTatpvTevaas

vii.

55

tois

'fipS}v

P. 17.
1

irdvTOJV fiev dvfJKas avTai

npbs

t^v e^ovaiav

T77V yevffiv

vii.

26

rd

irpos ixeTaKr)\piv

vi. 7

dneinas

40

2 (tov 'A8d/x

TTJs

Trj

yevoei tov ^vKov

errayye\iav dOavaaias

wot'

(TTepTjaev). dneineTv iv.

5, vii.

4 dfieXTjaavra Se

rrjs

elTpeniaas

dvOpcvnois

fjieTd\T]\f/tv

hroX^s

Kal yev-

Trail.

3, vi.

e-

28

10 TOV dpxeKdKov

6<pfajs

tov did 45

XXXVUl

Introduction

aa\iivov dirrjyopfvpiivov Kapwov airaTri

yvvaiKos

TTJs

avu^ovXia ywaiKos

oipioos zeal

Smyrn.

dnaT^ffavTos 'ASd/x

Sid

dp.\(ia

avfi^ovXia

20

oXifov

irpos

V. 7 6,

Cp.

12

^cofjv

(^ dvaCTCKxeajs kirrjyyeiXoj

15 'A/3<\

Kaiu

2^5

kt\

Cp.

Smyrn.

fcu0cy
I,

^piiv

t^v dvdcTaaiv

12 5

vi.

V. 4 I a;y kvayrjs

Philip. 7

irKrjpojTTjs

kocmw

to)

Philip. II TOV dvOpwnoKTovov Kaiv

19

22 enAfAfooN

17 ws evayovs

31 Tov ttoKvtKqv

28

55

ii.

40, vi. 8

I,

25 I emjyyeiXoj
TUV VCKpCJV

vii.

15 16 ToC dSe\<poKT6vov Katv

22

ii.

V. 7

44

ii.

21

4,

46

viii.

3,

ttjs

dpLiX-qaavTa cp.

4, iv. 7 2, vi,

i.

Philip. II,

7ra\iyy(V(aiav

II

iv.

dirayopivaj

yvvaiKos

TJ]s

(vtoXtjs i^waavTos.

ii.

7 tov dpxfK. TtvevpiaTos tov

TOV 'ASafi

10 II

:
:

Philip. 3,

vi. 30 5 to) Kofffxci) Be TtXos tndyovTos

Ant. 10 TOV tXtjtikov 'Iw0 v. 7 14

'luff

20

6 KaprepiKos 'ld)0

32 TOV dpX(Ka.KOV

See on

6<pWS

17. 4.

Cp.

vi.

7 2 rot- Kanovpyov

ocpiv

p. 18.

25

2 (h nX^Oos

vi.

7 Trapacpdfipdi/TOJV 19. 12

Cp.

i.

TOJ/

(pvaiKov VOpLOV

TTjV KTiaiv irori pikv

avTOfiarov vopu-

advTQjv iroT6 Se irXfiov

rj

S(i

27

V.

irpos ytvecriv irXr/Oovs

12

V.

3, vi.

12

iovdacKt) Trapacpdopd

19

I,

T^j/ 5e

22

fjLaaavTfs kqI ttotc

Tifirj-

cdvTOOv

aavTfs ws kv

23

4,

KTiaiv

nXeicv Oav-

ijSrj

piev fioaxoTTOirj-

BffXiptyup npoffKvvovvTfs:

30

vi.

k^

tov

b\

ttotI

ipr]pLw

Magn. 5

avTOfxaTov 8k

(popds

XiyovTis Ta ovTa avvfOTauai

TO ovK fiaaas

("

35

35 II

Ttpos

6oh6ian tov (pvaucov tov ypait-

vi.

TOV NOMON ^e^OOKAC

13

19

3, vi.

27

vi.

20

(ii.

20

(AeAcoKe nomon dnXovv) eic

Cp. on 18. 8

BOHSeiAN TOV (pvaiKov.

TT]v TToXvOtov irXdvTjv

Cp.

i), V. 7 5, vi. 24.

4), iv,

TTjs

noXvOiov nXdvT]s

v. 15

TTjV itoXvd. /xaviav

15 Tovs

40

AlyvTrriovs

p-qffoj,

SeKairXTjya)

vi.

20

2 (tov AiyvTTTiovs S(KanXT]ya)

naTd^avTa,

tov kpvOpdv OdXaaaav

die^i^aaas, Alyvrrriovs (iriSiui^avTas

SiiXovTa

viToPpvxiovs (KoXaaas, ^iiXo) trmpuv

SiayayovTa avTovs kv

ijSwp kyXvKavas, (k

us) iirnov kv neSiaj, (tov tovs kx^povs

nfrpas dKpoTopLov

vSoop dvix^as, 1^ ovpavov to

45

(Ti/xaj-

OdXaaaav SkXwv 'laparjX'nas

vera?, Tpo<pf]v f

fidwa

dipos opTvyop.i]Tpav,

avTuv
Toi/

(is) Siaipeacis vSaTOJV,

Kai

fxiao)

kmPovXovs

us Mkppav

TTJV

(tov

vSaTos

fivOiaavTa,

iriKpdv

vqyijv

xxxix

The Syrian Rite

GTVKOV

yXvKdvavra, tov I irirpas) aKporofiov

TTVpbs TTIV VVKTtt TTpOS (pOUTlff-

fiov Kal

arvkov

(jcaTayayovTa vSwp

vecpiXTjs ^fiipas irpos

aKiaapLov OdXnovs

els

Tr\T]<x fiovfjy,

ve<pe\T]s Kal OTvXcp nvpos

TOV aTv\QJ

oKid^ovTa avTois) Sid 6d\nos dpnTpov

Kal (pojTi^ovTa (koI 68T)yovvTa) tovs 5

ouK elSoras ottov uopevOwaiv, {tov (^

ovpavov jxavvoSoTTiaavTa avroTs koI
Ik daXdaarjs KpeoSoTiqffavTa) opTvyoib. 3 i (jbv [sc. Moses]
r^v kpvOpdv ddXaaaav dirjprjKOTa Kal 10

fXTjTpav

ws TeTxos Ta vdara evOev Kal evOfv

SiaarqffavTa koI

kpinxov ^rjpds

uis St'

TOV Xabv ^yrjoxoTa koI ^vdiaavra)

^apaw

Kal tovs AlyvirTiovs (Kal irdv-

Tas tovs) nap' avru/v

(jj,(t'

TOV yXvKdvavTa

avToTs)

^vXov

irrjyrjv

nirpas)

Ik

Qcal

avTobv, 15

(irpoayayovTa aiiTOis vScop)

(tov

ovpavov

ncTa

dKpOTojxov
5iif/w<Ti,

iiavvoSoT-qaavTa

avTois Kal) l depos (KpeoSoTTjaavTa, 20

TOV OTvXov nvpos (V vvktI

fibv Kal odijyiav

Kal) (TTvXov (ye(peXrjs

Hero 8 us Mavaris

arpaTTjybu dvaSti^as

'Ii](rovv

els

OKiaopiuv

TOV If ^Xiov <pXoyp,6v

fjpLepas) Sid

21 Tov

els (paiTia-

napexof^evov avToTs

'Irjaov to) p.eT

avrov 25

CTpaTTjyo)

P. 19.
7 o Kvpios

Tos OS
to)

fjp.Sjv

(Is

Kal 6e6s

narpl

avrov

did<popov

Kal

Kal

deal

'Irjffovs

6 XP'O'-

Eph. 15

iravra vnrjpeTTjadixevos aoi

5-qfitovpyiav

ti's

re

6 Kvpios

x/"o''''os

20

vnrjpeTOvpievov

vpovoiav

naTpl

KardWrjKov

6 0ebv Xoyov

6e^ avTOv Kol 3

rS>

twv

tis TTjv

Philad. 5

Kal Oebs 'Irjaovs

fjp.aiv

V.

oXojv Sr]pnovpyiav

6 fieaiTTjs deov

eXs

Kal

dvBpdjnojv eis t6 tr^piiovpyiav votjtwv

Kol alaOrjTUv Kal npovoiav np6(T({>opov

Kal

KaTaXXrjXov

Srjfiiovpybv

Xpiarov

Ii

vi.

'.

8ia(p6pov

KTiaews

Va 35
did

rbv avrbv npo-

noirjTTjv,

VOTJT^V

TO vopiK7]v

irpo(l>T]TiKovs

dyy\wv

ii.

55

I Toiis yufxd

Tbv vopiov

St'

dyyeXaiv

40

Kal npo<pT]Tu)v

15 pLeWovTojy oaov ovSino}

dwoWvaOai

Trail.

8 fiiXXovTas oaov ovdencj dnoXXv-

aOai

vi.

18

5 neXXovTas oaov

ovSena OviiaKeiv
avTos

yvuifir) afj

o Srjfiiovp-

dvOpdjrrov

avOpojnos

ytveaOai,

evd6Kr](jV

yos

vi,

II I

TOV avTov evSoKTjaavTa Kal

dv6pwnov yeveaOai

ii.

24

2 cuSo- 45

hitrodiiction

xl

ifpfiov, 6 iroifJL^v

Ik yvvaiKbs avrov yevvTjOrjvai

KTjffev

6 vofioOtTTjs liro yofiovSj 6 dpxifp^vs

TOV

vpo^aTOV

22

vi.

dvSpoi Kal

iroirjTTjv

avTos nXrjpwfxa vofxov

ouToj koTi
2)

With
18

12

(^(Vfi(vi(TaTO

ii.

Tov eavTov Oeov Kal narepa

V.

ii.

24

10 20 6 0(ds \6yos 5 dyairrjTds vl6s

5, Philad.

22

irfpl

prj9(iaai

avrov

ovtov npop-

vtt'

eK

irpo<pr]Tfias

Cp.

19
Ik avkpnaros AavttS

avTOv npopprjdfiaas
TU)v

Trpo(f>T)Twv

Eph. 7

eK
11

oy^A an a-

ykyovcv

diarrXdaafiv

6 {dnadfjs)

(xdufiaTi,

kv

p^rjTpt^

Sm-

pirjTpq.

11

vi.

kv {vadjjTw)

6 dddvaros kv 6vt]tcu awjxaTi,

daapKos

^oj^ kv (pOopa.

f]

XP^^V yc/^v-

7
vi.

o Xoyos adp^ kytvfTO, 6 dawfxaTos

(TcufiaTi,

6 dxpovoJi yevvTjOds kv

'

vn

14)

6 rtdvTas dvQpuTTovs kv

kv

25

vii.

dXrjOm

II

Trail.

(Heb.

vXaTTCov.

daapKOi

KaV A^pad/j.:

'Irjaovs 6 x/siffTos o e5

je'iAAC

Kal

Rom.

'

3,

napd tov

(pouvdi

x'^P^^

airepfiaTosAavfld

24 kaapKuOrj

0os

v.

'APpadfx Kara ray ntpl avTOv

ankpixaros

Aa/SjS Kal 'APpaaft, (pvXfjs 'lov8a

20 23 ytyovfv hv firjrpa trapOivov hiairXdaowv vavra^ rovs yevvufttvovs

ixovoy^v^s

17

iii.

Mar.-Ign.

15.

30 5
TOV dyanTjTov tov Oeov

6 dyanrjTos [wos].

21 Kara, rds

on

48

ii.

6 ttoiixtju.

Toj/ vtov

Xoyov

(cp.

6, vi.

19

Philad. 9

Upuov

TO

yvufxT) aj7 cp.

3, vi.

6,

20

ii.

yvvaiKos

4 Kal (yivero 6 voho6(tt]s

vi.

26

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

vqrai
iro\iTvaafJiVOS offias

30

Kal

naiSfvaas

(vOifffiws,

naaav voaov Kal -ndaav

fiaX-aKiav

c^

aijiifid

TC

dvBpwiruv

Kal

Magn.

II TToXiTivaapLivw oaiais Kal irdaav

voaov Kal fxaXaidav OepantvaavrL kv

Tw

drtfXdaas,

Xao)

noi-qaavTi

rkpara Iv tw Aao)

II

vi.

noiTjaas

dfiapTias:
Trail.

35

26 TTACAN NOCON KT\

12,

28

viii. I

27 CHMe?A Xe KAI TepATA kt\

28

Tp((pojv

navTas

tovs

XPVi^^"^^^

Kal

arjp.Ha

Ttpara

Kal

kn evcpyeaia dvOpajnouv
I

TToXiTevadfievov

viii. i

4: Smyrn.

dvev
i,

6:

10

Magn.

Philip. 5,

11

Magn.

II, Trail.

Philip.

9 TOV Tp((povTa ndvTas tovs Tpo(prjs

10 (both of our Lord)

SfOfJlfVOVS

Tpo(prjs

40 29 eMninAwN han kt\

31 TO 6(\r]nd aov

iitXijpcuai

32 KaropOuaas

iv.

5 2

(V. I 4).
iv.

V.

18

Cp.

V.

19

6, viii.

2, V. 7 15, vii.

31

P. 20.
I

AC

dpxifpiojv ipfvSajvvfiCtiv Kal \aov irapavofiov iipodoffi(f

2 vno

if/(v8a}Vv/jiojv

Kal'dcpas 6

lovdaicov

i//(vd(iiv.

viii.

dpxifpfvs

2
:

The Syrian Rite

xli

V. 14 5 avvfSpiov Trapavofiwv

10 vvo Twv ipevSoiovSaiwv

irpoSoaia v. 14 5, 15

if/evSoiepfTs.

2 ToG T^v KaKiav voar\aavTO'i

uTTOffTas

irapaSoOtU

av^xospr^csf^i

arji

UiXdraj

rw

6 KpiTTfS

Kal KaraKpiOfh

aravpo)

^yffiovt

vpoa-qXwOri

d-niOavev 6 ry

(pvffei

vi.

Kal

KaKovoiav voaovaiv 27

Magn.

Trail.

Magn. 3

II TO -ndOos vTroardvri kol vpos 5

km

lov^aiwv

Kpi6(h

rSiv

aa}Ti)p

YIovTiov TliXdrov riyeixovos Kal 'Upui-

5ov ^aaiXiojs Kal aravpuv vTrofiflvavri

Kal

diraOiji

)(^piaTOKr6voi}v

Kal dnoOavovTi

dOdvaros koI

ae

Trail. 10 vno

24

ii.

tov

vaOfiv

fjiovos 6 KpiTTjs eKpiOt]

dXrjOws

karavpiuOT]

dKtjQoJs Kal (Tafrj

2 avvixwpr}-

dnaO^

10

IliXdrov tov ^y(-

(pvaei

ttj

KaTiKpiQr}

d-rridaviv

Philip. 7 aravpS)

V poorjKwadai tov dvapxov tivos avy- ic

XcoprjaavTOs ovk

-ndQovs Xvarj Kal Oavdrov k^iXrjTai

Tj'a

TOVTOVS

rd

5i'

Sffffxd

ovs irap(yevTO Kal

ttjs diraTrjs

Kal

TeaaapaKovra

Tpiipas
Toiis

^fxepwv

adKTOJV
Trail.

(h

ii.35

Cp.

Sefffiuiv.

30.

vii.

avTov

viii.

^jxepwv

npos

TTpos

Magn.

ijixipas irapa-

dnooToXois

Kal trartpa in

19

t^v dvd-

dvfXTj(pdT]

TOV diroffTfiXavTa avrov Oiov 30

V. 7 18,

iii.

lid

^at dvioT-q
{itTd

Kal

OTaaiv TtaaapaKovTa

^fids vnefxeivfv

{ippvaaro

TOV nare/xx Kal eKadiaev Ik de^iwv 25

fxeivas tois

Si'

Kal dviarr] Std Tpiuiv qpupSJv

Tpicuv

(Si/

ii.

BovXfias tuiv kvei- 20

TTJs

xpas Tois diToaToXois dveXrjfpOr]

ovpavovs Kal iKaQeaOr] (K de^iaiv

aov Tov 6(ov Kal narpos avrov

13

Cp.

tx^ dneiv.
5

Kal TiaaapdKovTa rjixipas avvSiaTpi-

avvSia-

ToTs fiaOrjTaTs dv(X-q(p6j)

OTTws TOVS vnoKfiixfvovs OavdTO)

vfxds Kvpios)

avrov

Kal dvearr] fK vfKpoJv rfj TpiTrj '^fxepa

20

2, V.

pva-qTai Oavdrov

prj^r}

rod SiafioXov Kal pvarjrai

Tovs dv6pdjirovs (k

ii.

59
24 2

19

oiptaiv

aiiTu/v

II

6, vi.

I,

cp.

30

II

2 -nXjjyds Kal aravpbv hC

vnojxfivavros.

Cp. Magn.

11,

rjpLas

Eph

16 35

Philad. 4 eh yap dpros rois ndaiv iBpv^Orj

19 OpVTTTOfieVOV

(of the Eucharist)

P. 21.
I

(vxopi(^TovvTs

f(p' oTs KaTTj^lojffaS

vii.

30

(fvxa/MffToSvTfs)

yov/xfvoi)

cru

o dvfvStrjs Oebs koI (vboK-fjaris in

vi.

20

(<p'

{ov

oh

yap

Kal {t^opLoXo-

40

Bvaicbv Seerat 6(bs)

dvfvdf^s vndpxo^y

avTois

(vepyirijafv

ttj (pvcrei

dXXd

(vSoKcuv nl rats Ovaiais avraiv

6 TON MAprypA TWN haOhmatoon

V. I

2 (t^j fxaprvpias rwv naOrj fxarcuv

avrov)

Rom. 2 rwv

fidrcav fidprvpa

kavrov naOrj- 45

::

Introduction

xlii

a<pe(ja}S

tux'^'^'

ii.

18

d(p((r fws rev^opifvoi

Smyrn. 13

TTVfVfxaros dyiov irXrjpwOwffiv

II d^ioi Tov -xpiarov aov yivojvrai, fcu^s

irfnXrjpojfXivoiTrviVfJLaTos

Philad. 3 d^iot

alojviov Tvxo^oi

dyiov

('l?;(roG X/)tCTToO)7ei/o/4fV'ot

oojTTjpias alcupiov rvxo^cfiv

Smjvr.6

^cD^s aicDviov ov Tfv^frai

22 ao(piaas

Eph. 4

Trvevfiaros dyiov vKrjpwaris

(T0(pia6tVTes

toG Trveu/xaros

i/rro

P. 22.

4 BAc'iAeiON lepATeyMA kt\

dveWinw

25
10 30

23.

dvfyKXrjTOVS

dfiffxirrovs

10),

19

See on
See on

Kal vorjrfjs (pvaiws

irdar]s alaOijTrjs

31 drpi-nTOVs

25

(ii.

vi.

15

iii.

Philad. 4

Eph. II

15.

12.

18

P. 23. 1-6.

3 dTfKcVTTJTOVS

V. 7

P. 26.

15

4 Kadaaiojfiivojv
5 rd d7i'oou/iej'a drroKaXvij/ov, rd \fiTTOVTa irpoaavaTrK-qpojaov,

Cp.

rd kyvo:a-

ii.

Tovs dyvoov'/ras SiSdaKere,

Tovs

Kparvvov ..11 rd TTiirXavquiva

fxfva

6 KaOoalcuaiv

V. 14

iviara^ivovs

tovs

OTTjpi^fTf,

TTinXavTjfiivovs hmarpffpirf

iiriaTpixpov

20 13

^ePaiwaov

Toi/s j/eoTeA^r?

V.

25

O TOTTOtS /i^ TTfpiypaCpOfJlfVOS

28

o (()va(i

Cp.

3 (tovs veo(pcoTiaTOVs) ^ePouovfifv

27 2 /i^ v Toircj} 6v (of the Holy

vi.

Ghost)
dvaWoiojTos

Cp. Philip. 5

Ti>v TTj (pvati

dTpenTov (of

the Son)
25 30 Xoyinais

Cp. Trail. 9

(pvcrfcriv

56

There

(4)

Tuiv daoj/jidTcov <pv(Tecjv

ii.

(pvais.

I at Itiovpdviai

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

is

esp. 6. 15-30

2-16

9.

12.

10-31

of course the usual formulae of quotation

are not to be expected in prayers) and in series of examples (17. 15-18. 21),

30 with the characteristic use of epithets and

20. 4

The

text.

some

12, 19,

28

Most of the theological characteristics reappear

rest of vii

'

and

28

ytvrjs 6.

viii,

Sianora twv oXqjv

except

viii.

6(ds Xuyos 15. 4:

service

17,

5.

of the

'

Son

is

47
19.

9.

7.

17

and

9.

12. II

6(ds kqI

19. 8,

18

25.

16.

rtar^p tov x/wo'toC

29

and

irais

is

(5.

15

14. 27, 32),

is

21. 6.

28

and as

like are

5.

27. 10, cp.

21

5.

16

18:

&c.)

i,

15. 10:

16:
viii.

fxovo-

19.

5, cp. 19.

15, vi. 11

common,

common

Otos absolutely of the

20

in the

strongly marked

is

(cp. iv. 13, v. 7

and the

(5)

not used): 6(os

19. 7 sq. as in v.

used of the Son 25. 30

and of

6 (xuvos dXrjOivus 0(6i 5. 15

ndvTwv 6(6s

while the liturgy shares with the Epistles the

Father

27

irpcoroTOKos ndar]s KTiaeus 15. 4:

put emphatically

7-11

15. 2,

19.

2 (not Oeds raiv oXcov

epil., o trrl

20

18. 11

and the operation of the Father 'through' the Son

40

18. 11

language worked into the

quotations which occur elsewhere are noticed in the parallels above

of them are noticeable, p. 5. 22

35 Twv oXojv Kvpios

the

(17. 16, 23, 27, 31

titles

27. i), as well as a great deal of scriptural

47

epil.

use of dyivvrjTos of the

Son

(9.

17

13.

19. 7,

The Syrian Rite

xliii

Our Lord's highpriesthood 15. 5: 19. 17. 'O napdK\r}Tos of the

i8: 24. 7).
Holy Ghost 5. 17 (the witness does not appear: and there is no commemoration 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

not mentioned in 19. 15-25,

is

I,

where alone

wanting, but

There

is

aap^

it

is

may be

noticed that the soul 5

twice alluded to (in

heresy appears, the meaning of

in i-vi the compiler's

might escape notice were

Kol aoufxaros

Ignatius).

is

where the
it

made

not

<

vi.

26

i/'vx?*

quite explicit in pseudo-

an implicit antignostic polemic in

12.

11-13:

14.

29-15.

26.29-27. 2: creation and providence are characteristically combined in 15. 7-9: 10

8 sq.

19.

suffrage

7.

baptism mfo the death of our Lord occurs only in the deacon's
6,

where however

naturally the sabbath

in the

thanksgiving in

If the

it

may be an

not dwelt upon (but

is

vii.

thanksgiving in

addition of the compiler's

it

is

and

emphatically commemorated

36).

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

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

diakonika, worked over and expanded by the compiler of the
Apostolic Constitutions, who is also the pseudo-Ignatius, and
structed on the Antiochene

filled

in

with

prayers

which, whatever

include, are very largely the

It will

be seen

that,

sources

they

25

may

work of the same compiler.

according to this analysis, the compiler in

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 30
exercise of his ius liturgicum.
Other analyses of sources have been proposed,
but mostly without regard to the literary affinities of the liturgy with A. C. and
pseudo-Ignatius on the one hand and with S. Chrysostom's quotations on the
other.
They are based mainly on certain inconsistencies, real or apparent, in
traditional

the text.

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

1870, pp. 276 sqq. notices (a) the inconsistency

between

13.

26-30 referring to

the kiss of peace, and the preceding paragraph 5-21 in which he finds signs of
a later origin

(j3)

the rubric 23. 13 and the following litany as to

which he

asserts that KrjpvaaiTO) cannot apply to the recitation of the litany, while a litany
in this position is

otherwise unattested in early writers.

Accordingly he con- 40

eludes that two documents have been combined, the line of division running

between 23. 13 and 14, and that 13. 5-21 is an insertion in the first document
due to the editor. Bruckner in Theol. Studien u. Kritiken 1883, pp. 1-32 notices

xllv

hiti'oduction

(a) the inconsistency

between

13.

26sqq. and pp. 3-9, which

it

seems

to repeat,

the repetition of the intercession, pp. 21-23 9-^2, (7) some inconsistencies
of terminology.
He concludes that the editor had before him two complete
()3)

but divergent liturgies, which he selected and combined,

5 14

belonging to one document,

13. 16-23.

3.

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

to the other.

Kleinert in the

same

no. of Theol.Stud. u. Krit. pp. 33 -52 contends for three documents, (a) a rubrical

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

A. C, (fi) an tn-tV/fOTToy-document, the source of all the prayers rubricated with
(iriffKonos, (7) an dpxiepfvs- document from which are derived the prayers rubriand he finds differences of character between the two
10 cated with dpxifpfvi
:

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
latter,

to the end, the

second

3-26 inserted

7.

rubricated with dp^idpdv'i

in the first, and the third the passages

grounding his view on the inconsistencies and on the

15 theological character of the dpx'*/'*^^-passages with their implied anti-valentinian

These theories could not be adequately discussed apart from liturgical

which this is not the place. It is sufficient to say here (i)

polemic.

considerations, for

the most serious difficulty

dismissals &c,

but

it

is

is

that of the relation of 13, 25-32 to the preceding

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

by the development of the more elaborate forms. It must be

remembered, and these critics seem to forget it, that on any supposition the
25 editor was describing with whatever freedom what was continually before his
own eyes and those of his readers, and the last place in which to look for
their significance

gratuitous incoherencies in practical directions

has so free a hand, unless

it

is

in a

work where

And

themselves as corresponding to something in current practice.

20 there

own

is

some

rite:

25. 3

is

in fact

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

see p. 473. 20-23 and note.

be explained

the author

be supposed that the inconsistencies would justify

(a)

(2)

the figurative thvovxoi- 11. 3

in a rubric, (^) the

same explanation

Inconsistencies of terminology can

is

as natural in a prayer as daKTjTai

is

applicable to

x'/^"C<^A*f''ot

22, 19

compared with hfpyovfxevoi 5. 31, &c., and besides xf'A'aC'^M. is .characteristic

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

40

ately), while dpxitp.

alone in using

it

is

characteristic of the compiler (see above),

in this sense at so early a date (and

tions of the fourth century

in

would

first

immediate connexion with what

give rise to

we have

the compilers work, except in 14. 12-20,

4:5 it,

for

it

it is

its

who

use),

and

it

perhaps

only occurs

seen reason to believe

where he has almost

does not occur in the corresponding passage of

is

likely that the condi-

is

mainly

certainly inserted

Cait.

HippoL and the

The
sahidic

Syria7i Rite

xlv

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

(p.

difference in the character of the prayers

are severally appropriate to their occasion

The

(3)

internal

imaginary, except in so far as they

is
:

of course there

is

more scope

the expansion of theological ideas in the Thanksgiving than elsewhere

the antignostic polemic

Dr. Probst

wrong

is

is

marked

as to facts

A.

C.

word

in

characteristic of the compiler of

Krjpvaaho} 23. 13

is

the technical

a connexion (see below p. 524 n. 8), and in fact

for

while

(4) 5

such

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
cp. P- 533. 3, 57
138, 19 sqq.
97. 7 sqq.
:

discrimination of documents on these lines are insecure, while the inconsistencies 10

in the text,

It

such as they

accounted for in the distinction adopted above.

are, are

follows further that

prima facie no

significance

whatever

point of date or of geographical range can be claimed for

in

the Clementine

Liturgy larger than that of the Syrian

generally, as represented
writings,

by

e. g.

rite

Chrysostom's Antiochene

15

main value lies in its filling out in detail

derived from the Syrian writers of the fourth

and that

the outlfne

its

while as to origins

century;

S.

it

presents precisely the same

problems as do the indications of those writers as a phenomenon to be accounted for it is simply co-ordinate with
:

20

Appendix C.
Its

claim to a larger significance must be established,

siderations than those hitherto dealt with

not belong to this place.

which

if

at

on other con-

all,

but such other considerations do

The most elaborate work on

show that it approximately

the subject

is

Probst

an attempt to

represents the liturgy 25

or at least the anaphora of the whole church throughout the antenicene period.

op.

cit.,

is

See the summary in Bickell Messe u. Pascha Mainz 1872, pp. 29 sqq. The
writer in the Church Quar/erly Review, 27, pp. 41-47, contends for the early
date of the d/)x'f^i'?-document. At this point two remarks may be made on
both of these essays

A.

to

puts at least

some

first,

and

C. generally

that both ignore the literary relation of the liturgy

30

whereas this relation

a new light and shows that they

to the pseudo-Ignatian epistles,

of the marks of antiquity in

are the antiquarianisms of the compiler:

from earlier writers, while they

may

and secondly, that

parallels quoted

indicate the sources of the compiler's

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

anaphora

Dr. Probst's conclusions as established

or

\fl77

unsatisfactory

531)

tSjv

849

apart

The Clementine
ill

c.Eutych.

from

this

in the

Jewish paschal

but his argument

Nestor,

iii.

ritual,

assumes

equally satisfactory

assumption.

liturgy is mentioned, perhaps

et

is

by Leontius of Byzantium 40

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

diToaTuXwv dvacpopa, and in [S. Proclus] de tradiiione divinae missae

b), of

uncertain date.

After Nicetas Pectoratus

c.

Latinos

{ib.

(ib.

title

Ixv.

cxx. 1017 cd,

Introduction

xlvl
1019 c, 1020 d)

in

about 1054, the Constitutions seem to have been neglected

Funk p. 2), but the liturgy is

by Nicolas of Methone in de corpore et
sanguine Domini (Migne P. G. Ixxxv. 514 d) and in the fifteenth cent, probably
from Nicolas by Mark of Ephesus de corp. et sang. Dont. (ib. clx. 1080 b) and
until their publication in 1563 (Ueltzen p. xi,

quoted

in the eleventh or twelfth cent,

Bessarion de sacramento Eucharistiae

ment

= p.

20. 13-21. 8

below)

{ib. clxi.

500

d,

d, 517 d).
The frag251 b and Paris Suppl.

514 c

in Bodl. Misc. graec. 134

f.

343 f. 94 (both of the sixteenth cent., written by Constant. Palaeocappa)

seems to be derived from the tract of Nicolas of Methone, which is con

graec.

also

10 tained in both these mss.

The Clementine

liturgy apart from A. C. was printed in 'H Qua Xfirovpyia

MdpKov Paris 1583, pp. 71 sqq. (no doubt from ed. 1563) in Daniel
Cod. lit. iv. pp. 48-791 and in Neale The Liturgy of S. Clement Lond. 1858
(both from Cotelier's text). Lebrun Explication iii. pp. 76-98 gives a French

Tov d-yiov

Neale The Liturgies of S. Mark 8ic. Lond. 1859 (Neale and Littledale,
1868 &c.) an English, and Probst Lit. d. drei ersten christlichen Jahrhunderte

15 version

pp. 258-275, a

German

On

version.

the liturgy, besides the authorities already

see Cotelier's notes on

.^. C. viii in SS. Patr. Apostol. Amstelod.

1696 (Clericus-Coteler., Antw. 1698, pp. 392-406), Drey Neue Untersuch. iiber d.
20 Konstit. u. Kan. d. Apostel Tubing. 1832, pp. 106-112, Daniel u. s. pp. 42-48 and

alluded

to,

notes below the text pp. 48-79.

The order of the Liturgy

2.

in the

second book.

Of

25

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

of 57 2-1 1 and of 58 belongs to the Didaskalia^ and has only
been worked over and slightly modified by the compiler ; while

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

words, the body of rubrics, p. 28. 1-29. 22 below, belongs
mainly to the Didaskalia while the whole of the order of the
;

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

In the rubrication 28. 1-29. 22 the principal modifications are in the following

passages

28.

1-12 derived from Didask. 12 and in your assemblies in the holy

churches assemble with all becoming decencies

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
:

should be seated the presbyters

let

the throne

ivith the

bishops ;

and behind,

the lay

men, and then

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

The Syrian Rite

stand outside at the door and

ye

them

offer let

let

htm

xlvii

them that enter : and afterwards when

:
29. 8 from if he is not willing

observe

tninister together in the church

him speak over

to offer at least let

the chalice

hut if while ye are

sitting,

Here

&c.

the regulations are simply altered by the interpolator.

In the liturgical order (i)

stand up

to

pray

i-io

p. 30.

may

the leaders

derived from Didask. 12 that when ye 5

is

stand in front, and behind them the lay

men

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

certain

to

elsewhere:

bracketed words belong to Didask.)

kmarpiipiiv
firiv

ii.

39 2 sq.= Didask. 10 (the

tovs kQviKovs brtdrav OiXooffi fifravofiv Kal

di (KKkrjaiav irpoaSexoiXfOa

TrXavqs

kic rfjs

(ds

ottqjs

tov \6yov aKovwaiv, ov

KoivwvovfXiv avroTs dxpi tj)v acppayiSa Xa^uvres r(K(ia)6S)aiv' ovtcws

koa.

tois toiov-

TOLS [sc. penitents] fifXP^^ ^^ fieravoiai Kapirov kiridd^ojaiv) kniTpfTro/j-fv (^elatpxecrOai 15

\6yov aKovovr^s

oncoi TOV
TrpocTfvxfi

dW'

fvayyeXiov
^ovTfs

may be

rfju

ray avvd^ns diravrav

1 1 (Sid

dnokcovrai,

KOivwveiToucrav 5k kv T77

/xij

dvayvcuaiv tov vofxov koX tSjv vpo<pr]TS}v

koa.

tov

Sid tov k^iivai kiri^fXTiooOwai ttjv dvaffTpoipTjv toC Piov crirovSa-

(^oircus)

TTfpl

Didask.

fi^ TeKeioJS dpSrjv

k^epxkaOwaap) fifrd

tovto

kmaKoiroi)

accepted] {xtXKovTOJv

Kal (tt) Serjaei) (Txo\d^iv

54 i =
order that your offerings and your prayers 20

offrjuipai
[sc. in

{ypLcbv

us irpoafvx^v dnavTav), fierd t^v dvdyvojcriv

Kal T^v if/aXpwSiav Kal t^v knl Tats ypa(pais 5i8aaKa\iav (o 5ia.Kovos) kaTobs nkrjaiov

vfiMV (fifrd v^r]\T]s

XfyeTco M77 Tts Arard tivus),

(pcovfjs

evpfOrj kv Tialv dvTtXoyia) avvfibrjou

ToTs dSfXcpois).

fiction 29.

characteristic

vwTjpfTfioOaL dpxifpfvs

work elsewhere,

dis

above

(= bishop)
30.

^acriXiws acjpiaTi vi,

30

KvpiaKus dfivTjTos
vofijjs

ii.

is

41

passages parallel with his

33. 7 dOfTtjaas

Tars, g

direPXTjOr]

30. 14,

ii.

54

30. 38 30
5 [Sous to] SoXiov cpiXr]fj.a
t^v dvTiTvnov tov ^aatXfiov adufJUiTos
(vxapiffTiav

6, 17,

body of rubrics

the

congregation

the apostolic 25

TrapaKaXeiv av/xcpdivous dOtTfiv dirol3dX\iv

17 SoXiojs us ktX v. 14

30.

tIs kv viroKpiaei, [i'va kdv

tov Qeov {koi SiaWayS/cri

ii vTTrjpfTovfxevoL p.Td cpo^ov

the use of Scripture 29. 38: 30.

Thus

words

30. 6 t^s dpxaias

see above on 17. 4:

I

/xt]

{Serjdaiai)

There are marks of the compiler's hand

(3)

30-36

KpovaOevTfs

25 sqq.

relating to the ordering of the

substantially derived from the Didaskalia

and

belongs to the first half of the third century

the liturgical
order is the compiler's and is of the latter half of the fourth
:

35

century.

The corresponding

arabic and ethiopic

kaliae: see ms. Bodl. Himgfingt. ^i

pp. 93-98 (eth,

and eng.).

{(.

is

in cap. lo of the respective Didas-

88 b sqq.

Piatt

The

ethiopic didaskalia,

40

luU'odiLction

xlviii

The Greek Liturgies

B.

The Liturgy of S. James

I.

The Printed

i.

Text.

AEITOTPriAI TflN ATIflN IIATEPflN

/xf-yaXoi;,

The origin
unknown.

Paris 1624

of this text of S. James,

reproduced

It is

tov

Tov tiTrooToXov Kai dSeX-

xP^^^^'^'^l^^^

PariSllS ap.

in

which has become the

Fronto Ducaeus

iex/us recepius,

Bihlioih. vet.

patrum

t.

ii,

H 0EIA AEITOTPFIA TOT AFIOT lAKP.BOT TOT ADOSTOAOT2AAAKATH Venetiis 1645

tti Upa tSjv (piXoiv ^vvoiplSi. EN TH

in

10 lKTi6r)Toi irapa

A. Fabricius Cod. apocr. N. T.

in J.

'laKco/Sou

Morelium 1560.

Guil.

is

tov

Bno-tXetou

5 (f)o6ov,

'lu>dvi>ov

p.

iii,

Hamb. 1719

J.

A. Assemani Cod.

tmiv. t. v, Romae 1752; W. Trollope The greek liturgy of S. James

Edinb.
1848: J. M. Neale Tetralogia liturgica Lond. 1849, The liturgy of
&c.
H. A. Daniel Cod. lit. eccl. wtiv in epit. redactus t. iv, Lips.
S. James Lond. 1858
Also [Bp. Rattray]
15 1853: Neale and Littledale The greek liturgies Lond. 1858.
The ancient liturgy of the church of Jerusalem, being the liturgy of St. James freed
liturg. eccl.

from

with an cnglish translation, notes 1744: Bunsen Analecta

Lond. 1854 (the anaphora omitting all that is not common to the

all later additions

antenicaena

iii,

syriac with the greek).

20

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

the same year

Basilii

magni

codice latinae tralationis, loannis

e vetusto

Chrysostomi interprete

Morelium 1560, Antwerpiae ex officina

Stelsii
Christophori Plantini 1560, and again Antwerpiae in aedibus loannis
ss. patrum Paris
Biblioth.
in
reproduced
was
James
of
S.
The version
25 1562.
Leone Thusco

1575
vet.

t.

iv,

Parisiis ap.

Paris 1589

patr. Paris 1624

t.

t.

Magna biblioth. vet. patr. Colon. 1618 t.

Maxima biblioth. vet. patr. Lugdun. 1677 t.

vi

ii

Guil.

Biblioth.

Fabricius

principal
and Assemani u. s. English translations in T. Brett A collection of the
the holy eastern church:
liturgies Lond. 1720: Rattray U.S.: Neale History of
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

christlichenJahrhunderteTuhingen 1870, pp. 295-318.

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

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

35

mss. messanensi quod

On

this

nondum lucem

text see below under ms. A.

aspexit.

Neale Introd.

p.

325

calls

it

'

the Sicilian

liturgy.'

C. A.
40 authorities

Swainson The Greek Liturgies chiefly from original

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

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

The Syrian Rite

xllx

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

in the

On

the mss. see below A, B, F, D.

It

is

unfortunate that so important an

marred for purposes of the criticism of the text by

inexactness of collation, and for purposes of comparison by a perplexing
rearrangement of the paragraphs in the several columns.

addition to materials

is

Dionysios LataS archbp. of Zante 'H

6(ia

Xenovpyla rod dyiov

ivbo^ov anoaTokov 'laKto/3ow tov d^eXtfioOeov Koi 7rpa>Tov Upap)(ov Tcov 'lepo(ToXvUcov K8o6e2(Ta pera biard^eais Kai cnjpeioxTfiov

For

this

edition, the

Zante 1886.

purpose of which was to eliminate the byzantine 10

accretions in the current Zante text

and

to reorganize the rubrication, the late

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

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

and

it

is

of

little

value for the reconstruction of the text or for the history

of the rite or even of the traditional Zante use

rewritten the rubrics.

In general character

it

the editor appears to have

corresponds with the textus

receptus.
ii.

Manuscripts.

20

A. Messina, Library of the University. Graec. 177. Two

pieces of a parchment roll of the end of the tenth or the
beginning of the eleventh century, formerly belonging to the
Basilian monastery of S. Salvator in Messina, containing the

greater part of S. James, which occupies the whole of the recto

25

Printed in Assemani pp. 68-99 (with

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

and part of the

verso.

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

col.
complete, from a new collation).

(first

On

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

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

further mutilated since Monaldini copied

it

for

'

Sinai, p. 296, perhaps indicates

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

Introdicction

Rome,

Vat. gr. 1970 olim Basilianus

Parchment, thirteenth century, containing
S. Chrysostom, Presanct., S. Peter, S. Mark and S. James.
S. James is printed in Swainson pp. 214-330 (second col.)
notes of variants in latin in Assemani pp. 400-408, and thence

B.

Biblioth. Vaticana.

cryptoferratensis

in Daniel

On

iv,

ix.

pp. 88-133.
see Batiffol Uahbaye de Rossano Paris 1891, pp. 51, 75, 84;

the ms.

Renaudot i. p. 116 (ed. 1847); Swainson pp. xv sqq.

same type as A. Among the living it commemorates our
10 patriarch' unnamed (p. 280), and among the dead the latest patriarch of
Jerusalem commemorated (p. 294) is Orestes who sat 995-ioto c, the latest
Assemani

p.

Its text is

of Antioch

398

sq.;

of the

(p.

'

who
No

296) Theodosius

be of the eleventh century.

sat

1075

c.

bishop

is

the text therefore seems to

commemorated

it

therefore

probably belongs to Jerusalem.

C.

15

Rome,

Biblioth. Barberina.

MS. v\.

10.

Paper, sixteenth

Unpublished.
or seventeenth century, fo.
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

Suppl. graec. 476.

James

f.

i,

S. Peter

Paper,
f.

35

v.

printed in Swainson pp. 215-332 (fourth col.).

On the ms. see Omont hiventaire sommaire des mss. grecs de la Bibl. Nat. iii.
Swainson p. xxv. Its text is of the same general type as
Paris 1888, p. 267
the preceding, but has many peculiarities. It commemorates among the living
S.

25

century, containing S.

James

is

'our father the patriarch' (p. 281) and 'our bishop' (p. 289) both unnamed,
and among the dead 'the archbishops' of Jerusalem (p. 295^ the last being
Leontius who was sitting between 1187 and 1193, and it has a suffrage for
30 pilgrims at the holy places (p. 285) hence its text seems to be of the late
twelfth century, and belongs to Palestine.
:

E.Cairo, Library ofthe Orthodox Patriarchate. Description ?

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

James f. 194, S. Basil f. 210 v,

Chrysostom f. 231 and Presanct. f. 237. S. James is printed
Swainson pp. 215-332 (third col.) and below.

century, containing inter alia S.

40 S.
in

The Syrian Rite

On

the ms, see

Omont

Inventaire

p. 274,

ii.

li

Swainson

p.

xxv.

Its text differs

from the foregoing chiefly in the shortening of the intercession by the omission
of the particular commemorations and in containing fewer byzantine insertions.
The ms. is not a ritual book, and its source therefore may well be much older

and such data as it supplies suggest the beginning of the twelfth

John the patriarch (34. 20, 36. 31) may be John IX of Constantinople,
1111-1134; Theodulos the archbishop (34. 22) Theodulos of Thessalonica who
was archbishop under Alexios Komnenos and died before 1134; the paaiXus
(55. 13) John II Komnenos and Irene 11 18-43, ^^^ the ^aaiXiaaa Irene widow
than

itself,

century.

of Alexios.

If this

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

10

G. Paris, Biblioth. Nationale. Suppl. graec. 303. Paper,

sixteenth century, fo., written by Constantine Palaeocappa for
the cardinal Charles of Lorraine, 1554-1574. Contains S. James
f.

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

approximately that of the receptus, but Dr. Swainson

that
is

the

it is

the copy from which the

not: notably

Nor

is

it

princeps

was

is

wrong

in concluding

This

printed.

it

certainly

does not contain the curious lections-rubric of the receptus":

there any reason for supposing, with Swainson, that

contains nothing to indicate

It

editio

15

source or the date of

its

H. Oxford, Bodleian Library.

sixteenth century,

la. fo.,

also written

its

it is

derived from F. 20

exemplar.

Miseel, graec.

Paper,

134.

by Const. Palaeocappa, and

apparently, from the frequent occurrence of the english royal

arms, for

The

Henry VIIL

A theological

catena including S. James,

25

Unpublished.

240.

f.

text

is

of the

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,

written by Palaeocappa, are fragments, of which the former

below) gives a text closely akin to

both

the latter

= pp. 51.

ff.

= pp.

91-94, both
51. 6-54. 21 3

6-54. 16) differs from

and H.

J.

ms. from

Zante

in the possession of the editor. Paper,

seventeenth century, probably written in Zante, and evidently

used in the celebration of the liturgy

corrections in the margin

The
its

text

is

of the same type

small additions and

by a second hand.
as G and H, but has some

characteristics of

own.

" This rubric is as follows

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

Ifpovpyia.

35

Introduction

Hi

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

Date?
Of

this

also

the receptus, and

5

have only seen a copy. Its text is almost identical with

is distinguished from all the preceding by containing the

it

So

curious lections-rubric.

may be descended from

a

knowledge of
L.

its

far as its internal character gives

the printed text

indications

it

but this cannot be decided without

date.

Paper,

Chalki, Library of the Theological School.

eighteenth or nineteenth century.

lo

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

There was a ms. of

S.

James

in the

receptus.

Library of Strassburg, but presumably

it

perished in the siege of 1870.

The

to

mss. obviously

fall

groups A-E, F, G-L, the

and there is some reason

into three

being akin to the receptus:

last

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 that

distribution,

G-L
20 last

this

A-E

intermediate in character.

Besides these mss. of the whole liturgy there are two containing only the diakonika

M. Sinai, Library of the

^.S

Monastery of

Paper, fourteenth century.

Graec. 1040.

containing the

diakonika

of S. James,

A
the

S.

Katharine.

deacon's

libelliis

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

On

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

text belongs to the

first

group, but

it

differs

paragraphs which appear as diptychs are in

prayers.

and that
35

N.

The names commemorated

\is

provenance

written

in

text

is

that of J,

incorporated in the celebrant's

indicate that the text belongs to about 1166,

in

the possession of the editor.

Paper,

Diakonika of S. James with cues of the

priest's prayers, &c.

The

A-E

The

in that the

Sinai (p. 501 below).

is

Zante ms.
i860.

from the other copies

The Syrian Rite

liii

History, &c.

iiio

In Appendices

(i)

B-D

collected

is

some evidence of

writers from the fourth to the eighth century.

This evidence
no doubt be indefinitely extended, especially from the

could

Syrian saints.

acts of

On

1763.

S. Cyril see Touttee's notes in the

Benedictine edition, Paris 1720, Venice

great deal of evidence was collected from the writings of S. Chrysostom

by Claude de Sainctes

in Litt, sive niissae ss. patrum Antv. 1560, ff. 188 sqq. and
by Bingham in Antiquities xiii. 6, but no attempt was made to distinguish the
Antiochene from the Constantinopolitan writings. The Antiochene evidence 10
was collected by Dr. Probst in an article in Zeitschr.f. katholischen Theologie 1883,
and again in Liturgie d. vierten Jahrhunderts u. deren Reform Munster i. W.

To

1893, pp. 156 sqq.

the former of these

characteristic of Dr. Probst to be fanciful

to see allusions to the liturgy

Les ancicnnes

where

it

liturgies Paris 1704, pp.

am much

and forced

is difficult

134-49

'-

indebted, though

it

to find

them.

is

and

in his interpretations

Cp. Grancolas 15

Montfaucon Opp. S. Chrys.

xiii,

Paris 1738, pp. 180-4.

In Appendix

(2)
is

given.

it

may

This

is

the liturgy from the Dionysian writings

provisionally assigned to the Syrian

rite,

and

well represent an outlying type intermediate between the 20

Syrian and the Persian.

But both the origin of the Dionysian

writings and the character of the liturgy are too indeterminate

to

admit of certainty.

On

.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
liturgical data are very consistent.
Bp. J. Wordsworth in the Did. of christian

the origin of these writings

religious thought

biography

\. p. 847 is undecided between Syria and Egypt

Egyptian in the liturgy.

Data

(3)

for the later

history of S.

but there

James are

is

nothing

i^^N

and

30

scattered.

The
is

in

earliest

Barberini
fifTci TTjv

MS.

iii.

55 (8th cent,

fin.) p.

(Migne P. G.

207 V (partly published in

to

which a date can be assigned

692 (Bruns Canones

518 gives an ^v\r] Xi-^oiikv-q
d.

6eiav Kfirovpyiav tov dficv 'laKco^ov.

divinae missae
f.

mention of the liturgy by name

Can. 32 of the Council in Trullo a.

Ixv. 849)

The

and the

p. 47).

i.

\v

tw

The

SiaKovtKoi

tract of S. Proclus de traditione 35

tract in ms. Paris Graec.

Pitra Spicileg. solesm.

iv.

p. 442)

2500

attributed

to

John the Faster (t595), both telling the same story of S. Basil's abridgement of S. James, are unauthentic and of uncertain date and the letter
of Charles the Bald ad clerum Ravemtat. quoted by Bona R.L. i. 12 cannot be 40
verified.
Evidence of the narrow range of the use of S. James at the end of
S.

Introduction

liv

is found in Theodore Balsamon in can. 32 in Trullo p. 193

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

the twelfth century

(twelfth cent.) in

Maxima

biblioth. pair,

(Migne P. G.

xx Lugdun.

1677, p. 1241 c, Bessarion

504 a, 514 c, 515 a). Cp. Leo

Allatius :S,i fj-fiiKTa Colon. Agrip. 1653, pp. 176 sqq. For its use in the jurisdiction
of Rome in the eighth or ninth century see the diptych of Flavins Clementinus
in the Liverpool collection of ivories (Pulszky Caial. ofFejervdry ivories Liverpool
1856, pp. 40-43: Maskell Ivories Lond. 1875, p. 38: the diptych commemorates

de sacratn. Eucharistiae

10 P. Hadrian

from

it

in

or

II).

clxi.

For other traces of

French German and

500

d,

west see the prayers derived

Martene de ant. eccl. ritibus i,

in the

it

Italian ordines in

viz, Domine deus noster qui suscepisti c. 525 (S. Denys, ninth cent.),
532 (Troyes, tenth cent.), 538 (Moissac, tenth cent.) from 'O Qibs 6 Trpo(j8e^a.fj.(voi
p. 32 below: Domine deus omnipotens c. 494 (Salzburg?), 519 (S. Denys), 530

Antw. 1736:

(Troyes) from 'O 6ebs 6 navroKpa.Tojp p. 33

Omn. semp. deus qui es in sandis
and Omn. semp. deus qui es repleius c. 525 (S. Denys) from 'S.ol tw mitKrjpojfxivo)
Dominator et vivificator c. 523 (S. Denys) from Aianora (ojonoii p. 40
p. 36
Domine deus qui es omnium dominator c. 425 (Remiremont, twelfth cent.) and
:

Qui es omnium deus c. 425 (Subiaco, a.

20 twelfth cent.) from 'O Travrwv Otos p. 43,
(4)

No

ancient commentary

writers see Brett

pp. 272-90

known.

Among modern

of the principal liturgies Lond. 1720,

Lebrun Explication litte'rale historique et dogmatique
collection

structions):

Daniel Cod.

Analecta antenicaena

Among
30

is

(^Moissac), 551 (Reims,

540

de la messe, 2nd ed. Paris 1777, vol. iv. pp. 347-72: Palmer
Origines liturgicae, 4th ed., London 1845, pp. 15-44: Trollope
The greek liturgy of S. James &c. Edinb. 1848 (notes and recon-

25

d. 1075),

much
sive

iii.

the earlier of the

lit.

iv.

Lips. 1853, pp. 80-7

Bunsen

Lond. 1854, pp. 27-37.

modern writers

disputed, largely in view of

missae patrum Antv. 1560,

its

f.

the authenticity of this liturgy

dogmatic use

12 sq.,

Leo

e. g.

De

was

Sainctes in Liturgiae

Allatius ^v/xficKra p. 176 (and in

Corpus byzantinum xxv, Venet. 1733), Bona Rerum liturg. lib. i. 8 3, Sala on
Bona (/. c. t. i. p. 129, Turin 1747) and Benedict XIV de ss. missae sacrif. ii. 3 13
(0/)^rflviii. Venet. 1767, p. 29)

35 Natalis Alexander Hist.

defend the greek tradition of apostolic authorship;

i, xii. 3, S. Basnage Annal. polit. eccles. \.

John Lightfoot Opp. posthuma Franeq. 1699,
p. 147, Le Nourry Apparat. ad biblioth. max. patr. i, Paiis 1703, cc. 24-30, and
Lebrun u. s. impugn it. The discussion is scarcely of present interest, but

Roterd. 1706, an. 58

c.

eccl.

saec.

xv. p. 695,

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

40 of the

New

Testament quote from the liturgy of S. James.

The Syrian Rite

Iv

The Presanctified Liturgy of S. James.

2.

diakonika of this rite, hitherto unknown, are given below

Appendix G from the Sinai ms. Graec. 1040. The prayers
are still unknown, but the diakonika are sufficient to indicate

The

in

the structure of the whole.

On

the ms. see

memorated as

above.

The same archbishop Peter

in the ordinary liturgy of S.

the text of the Presanctified

is

James

also of about 1166.

In treating of the documents of the Syriac liturgies

distinctions

same volume

in the

comhence

The Syriac Liturgies

C.

two

(p. 497. 19) is

necessary to make 10

is

it

which are commonly contained

documents (a) the ordo communts, the common framew^ork into
which the several anaphoras are fitted, including the whole of the mass of the
catechumens, the rubrication and certain standing formulae of the mass of the 15
faithful, and the conclusion of the whole (p. 106. 8 sqq. below)
{0) the anaphora,
(i) betvireen the several parts of the liturgy,

in separate

with which are included the three prayers of the

(7) the liber ministerii containing the diakonika

lectionary

(e)

faithful (pp.

83

sq.

and the standing hymns

below)
;

(8)

the

the collections of variable sedros.

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

some anaphora, or contains a typical set of lections and

divisions generally cross

These

commonly attached
some sedros. The

to

collections of proper sedros are not of importance for the

present purpose and

may be

neglected.

between the communions whose use they represent viz. the Jacobites
on the one hand, including the Christians of S. Thomas in Malabar, who now 25
use the Jacobite rite and the Uniats on the other, whether Syrian, i. e. the Roman
community drawn out of the Jacobites since the end of the eighteenth century,
or Maronite, i. e. the formerly Monothelete community of the Lebanon which
(2)

entered the

same

rite

Roman communion

in the twelfth century.

with slight variations in

All these observe the

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

hi troduciion

Ordo communis.

a.

Fabricius

baptismi

1572
^

et

(syr.

This

Boderianus D. Severi alexandrini

de ritihus
sacrae synaxts apud Syros christianos receptis Antvv.
.

and

lat.).

only a fragment, attributed to Severus, apparently by a mistaken

is

extension to the liturgy of the authorship of the baptismal

used for the

first

part of the text in this

volume

of usage not hitherto available in english.

indicated on p. 2

office.

It

has been

(pp. 69-74) ^s giving a variety

It

has been supplemented as

cues have been expanded, and additions, marked by square

from the other sources there mentioned; and in particular the

made

10 brackets,

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

Boderianus' Latin version is reproduced in the Bibliotheca patrum Paris
1575 t- iv, 1589 t. vi, 1654 t. vi. Colon. 1618 t. vii, Lugdun. 1677 t. xii. A latin
version of another text
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

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.

Jacobite text seems to have been published.

Latin in Renaudot ii. pp. 29-42 reproduced in Fabricius Cod.

N. T. iii. pp. 122-146, English in Hough pp. 633-42: Howard pp. 222249 (Malabar texts).

Translations

apocr.

Liber

y.

No

ministerii.

separate document

is

pubHshed, but most of the contents

are included in the text or translations above.

(2)

Syrian Uniat.

and

Ordo communis and Anaphora of

/3.

S. James.

Missale Syriacum iuxta ritum ecclesiae antiochenae syrorum

Romae 1843 fo., pp. 1-43, 103-118.
30

The

rubrics are in carshuni

carshuni

anaphora of

7.

the audible prayers are given both in syriac and

The ordo communis is attached to the

the inaudible oxAy in syriac.

S.

Xystus.

Liber ministerii.

Jl^lj^iw jfcsAjsttA,]^ o>s ^AA<ukM]^oo9

.^5

the clerks

(syriac only).

used in

the

ciix.-^*iii5?

ecclesiastical

Jkslio {JThe

ministries)

Beirut

book

1888

The Sylvian Rite

(3)

Ivil

Maronite.

Ordo communis.

a.

Missale chaldaicum iuxta ritum ecclesiae nationis Maronitarum

Romae

1592 and 1716. )koa*^!? jlJik? j*:^ j*l Uojoo? i=>!^

(77?^ book of the oblation according to the rite of the

]ujo;j9

Maronite church of Antioch) Kozhayya 1816 and 1838, Beirut

1888.
Jljo;-:? )uoa*^jf jl^? ]^*:^ ^/ jasjciij? \cas>.^ {The
order of the oblation according
of Antioch) Kozhayya 1855.
These have the rubrics

in carshuni

The

as well as in syriac.

to the rite

of the Maronite church

and some of the formulae in carshuni lo

number and the order of the

editions differ in the

anaphoras they contain.

Translations
in

Latin in Renaudot

Morel Messe des Chaldeens

which see

Catal. des ntantiscrits

Anaphora of

/3.

et

S.

ii.

French
du mont Liban Paris [1678] (on

pp. i-ii (from ms. sources, p. 47)

des Maroniies

synaques de

^5

la bibliotheque nationale p. 56).

James.

Missals as above.
In the edd. of 1592 and 1816 (and 1838
to the ordo

communis

Assemani Cod.
This

in the rest

lit.

\\\

is

?)

the anaphora of S. James

is

attached

placed elsewhere.

20

pp. 131-179.

from ms. sources and

is

Translations

it

is all

in syriac.

Latin in Assemani u.

s.

English in Etheridge The Syrian

churches pp. 201-216 (few rubrics).

Liber ministerii.

7.

Liber ministri missae iuxta ritum

Romae
nationis

1596 and 1715.

Maronitarum Romae 1736.

)uuo;.2o? juacu^jf?

the rite

edd.).

The

ecclesiae nationis

]l^? {The book of

\^:ii-

editions are in carshuni

*^t

]}isaLiiM.i^

the ministry

of the Maronite church of Antioch)

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

official

Maronitarutn

25

Diaconale syriacum iuxta ritum ecclesiae

)o]^

according

Kozhayya

to

(several

and syriac; Assemani's, which

30
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

Ivill

a.

The

and

original text of the following has been printed,

translations of

some of them.

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
Morel's
latin . s., F Fabricius' latin u. s., //= Howard's english u. s.,
French u s.
;

S.

S. Celestine, Journ. sacr.

lo

lit.

5.

6.

S.

4.

(11171)

WRH

ii^

EusTATHius

8.

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

20 10.
"

Derived from the Greek.

The

part
Brit.

vi.

S.

The

Peter! SW-'RFH
M'
Peter iii
Roman Church^
M''
SM'''''
S. Xystus
Shushan
Yeshu
bar

17.
18.
19.

RH
M\

(tio73)

in the Bibliotheca

Clement of Rome

'

is

that of

pairum Paris 1575,

Dionys. Areop,' in M'.

missal.

It

t.

iv,

<=

In

occurs in ms.

S.

3435-

S.

36.

Lazarus bar Sabhetha

31.
(fl.

32.

33.

The Doctors
Gregory

James of EDEssA(t7o8)
James of Serugh (t52i)
John of Bostra^ (t 650)
John bar Ma'dani (11263)
John the Scribe (c. 1200)

30.

1285)

Barhebraeus

Gregory Nazianz.

25
26

S. Ignatius of

27

Ignat. ibn

Wahib

(1304)

James ii^
James Burde'ana (t578)

Rome

Julius of

(Philoxenus)

Antioch
37.

dadh (fl.
Michael

of

Bagh-

830)

the

Elder

(tii99)

28. S.
29.

WR

Matthew the Shepherd

SW'''R

following have been published only in translations.

(ti286)

35

14.

Mus. Syr. 10042.

DioscoRus Alex.
22 DioscoRus OF Kardu
23
24

Tagrith

of

(t649)

Called by mistake

21,

30

13.

composed of extracts translated from the Roman

i3.

20,

t.

W-'RFH
W'P^RAF

Latin version in Ren. and Assem.

Andr. Masius, Antw. 1569, reprinted

1589 and 1654,

Twelve Apo-

Mark
Marutha

16. S.

SWRH

or

S.

15. S.

ii

Luke

stles

M.^R

orjo. Chrys.
9.

S.

JohnChrysostom M^/?
John of Harran (tii65)

S.

7.

II

12.

1867, p. 332

S.CyrilAlex. M'-'^Ai?^
S. DioNYSius Areop. M^ R
BAR SaLIBI
DiONYSIUS

3.

15

SRA

Basils

1.

2.

38.

Moses bar Kepha

(t903)

The Syrian Rite

li^

39. S.

41.

40.

42.

Philoxenus of Mabogh ii
SfevERUsorTmoTHYALEx.
or James of Serugh ii

43.

TkoMAS of Harkel

Peter ii
Philoxenus of Mabogh
or Simeon
(+ 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 in Brett
pp. 102 sqq., both from Renaudot's Latin.
"

James

S.

ii

is

maphrian of the
attributed

it

lit.

10

'

p.

Gregory

(see CataL syr. de la hibl. nattonale p. 44

382 follows Renaudot).

of the prayers attributed to

him

3.

The

of

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

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

to a later

History: introd.

Collection

in the

John of Bostra

is

Neale

the source 15

Coptic below, pp. 158, 183, 186, 187.

Lectionaries

Lectionaries, of which there appear to be two or

more

arrangements, have been neither published nor studied completely.

Wright

Catal.

of syr. mss. in Brit. Mus. Lond. 1870,

pp. 155-7, tabulates the lections from the

20

Old Testament and

the Pauline Epistles for Sundays and festivals according to the

arrangement of Athanasius of Antioch (987-1003), from Add.

I2I39(a.

D.

1000): Forshall Catal. codd. mss. orient. Mus. Brit. syr.

Lond. 1838, pp. 32-48, tabulates the Gospels for the year
according to at least two arrangements from Rich. 7169, 71 71
(c. xii), 7170 (xiii), 7172 (xiv), and Payne Smith CataL codd. mss.
bibl. Bodl. syr. Oxon. 1864, cc. 138-52, the Gospels for the year
from Dawk. 50. The Missale syriacum gives the Apostles and
Gospels in carshuni and syriac from Maundy Thursday to Low
Sunday, and the Gospels in carshuni for the festivals of the
year the Missale chaldaic. Maronit., ed. 1888, gives the Gospels
for the year in carshuni.
Cp. E. Ranke in Herzog-Plitt Real-

25

30

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

Introduction

Ix

Manuscripts.

ii.

There are large numbers of manuscripts of these liturgies in

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

communis with or without anaphoras cent, ix or x Brit.

lb. 14493, 14496: c. x or xi ib. 14495. 14667 (r), 17128,
c. xii Brit. Mus. Add. 14498, 14690:
c. xiii ib. 14693

Jacobite (i) Ordo

Mus. Add. 14494: c, X

10 Paris Anc. fonds 32:
(i)

c.

xiv

ib.

14738

(3),

17239:

Paris Suppl. 16, Anc. fonds 64

c.

ib.

/6.

14737

(s);

17269, Vat. Syr, xxv, xxxiii,

xvi Vat. Syr. xxxiv, Paris Anc. fonds 36

Mus. Add. 14523 (fragm.)

xi

xv

c.

Mus. Rich. 7180 c. xviii Paris Suppl. 47, Anc. fonds 70 c. xix Bodl.
of unassigned date Berlin Sachau 157. (2) Anaphoras c. viii or ix Brit.

xvii Brit.

Or. 626
15

c.
:

14499, 14667 (2)

xi

c.

ix or

c.

ib.

ib.

r45cxj

14518
c. xii

c.

or

14523 (3)-i4525 c. x or
Brit. Mus. Add. 14737 (4)

ib.

xiii

14691, T4694, 14736, 14737 (i)) 14738(2), 17229, '^o^.Dawk. 58, Berlin
Sachau 185, 196: c. xiv Brit. Mus. Add. 14692, 14693 (2\ 14737 (2) and (3),
14738 (i), Berlin Sachau 151 c. xv Vat. Syr. xxvi, Bodl. Hunt. 444 c. xvi Vat.
c. xiii ib.

20 Syr. XXXV, Paris Suppl. 25, 51, 61, Anc fonds 65, 66, 68 c. xvii Bodl. Poc. 85,
Paris Suppl. 32
c. xviii Paris Suppl. 47
of unassigned date Vat. Syr.
:

xxxvi, Hunt. 133, Berlin Sachau 152.

(4^ Leciionaries.
Test, graec.

iii,

ed.

considerable

8,

list

ccxxiii-xlii in

commonly

Wright Catalogue)
I, Dawk. 50.

Poc.

587,

is

Diakonika

c.

xvii Vat. Syr. cccii.

given by Gregory in Tischendorf Nov.

Leipz. 1894, pp. 851-3, to which

may

be added Vat. Syr.

Mus. Add. 14485-7 (c. ix) &c. (nos.

Bodl. Canon, or. 130, Bodl. or. 119, 361, 666,
Manuscripts of the New Testament are

25 cclxvi-lxxii, cclxxiv, cclxxvi, cclxxvii

Hu7it.

(3)

Brit.

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

is called Pra.vis in the rubric, though taken from i John, since the Acts
and the Cath. Epp. form a single volume.) In mss. of the complete N. T. the
books are arranged in the above order, the Gospels being given the place of
honour, the rest arranged as read. In the Jacobite Massorah (' Karkaphensian
Syriac ') the books are arranged absolutely according to the order of the
See Gwilliam in Studia
35 lections Acts and Cath. Epp., S. Paul, Gospels.
biblica iii, Oxford 1891, pp. 53, 56 sqq.
Maronite (i) Ordo &c. c. xv Vat. Syr. xxviii, xxxii c, xvi ib. xxix, xxxi,

30 lection

Paris Suppl. 50, 54, 55

undated ib. ccxcii, ccxcviii,
c. xviii, Vat. Syr. ccxciii
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

XI

The following additional Anaphoras are found in one or

more of these manuscripts or in copies mentioned elsewhere.
Athanasius, Vat. Syr.

44. S.

50.

XXV.
45.

46.

Cyriac PATR.(t8i7),B.M.
Add. 14690, &c.
DiOiNYSius BAR Salibi ii,

the

Berlin

Sedros
Sachati

51.

Lazarus bar Sabhetha

ii

or

S.

Eustathius

ii,

^.^l. Add. 14690.

48.

Gregory Barhebraeus

49.

Ignatius

M. Add. 14693.
Behnam,

of

185.

DioNYsius BAR Salibi iii.

See Assem. B. O. ii. 175.
B.

(t 648),

Vat. Syr. xxv.

47.

John

53.

S.LuKEii. See Ren. ii. 175.

Peter of Kallinikus
(+59i)'
See B. O. ii. 77.

54.

Theodore bar Wahbon

52.

ii,

Vat.

io

(11193), Bodl. //w/. 444.

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

Romae

15
'

20

Berlin 1885.
iii.

Commentaries, &c.

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

work mentioned below, wrote the letter to Thomas the
presbyter published with a latin version by Assemani {B. O. ii.
(i)

the lost

below 25
Assemani's text is extracted from Dionysius
bar Salibi Exposition c. 3 mentioned below, and is perhaps
not wholly to be depended upon
otherwise a fragment of it
is preserved in Brit. Mus. Add. 17215, f. 22 b.
James also
addressed a tract on the liturgy to George of Serugh, pre- 30
served in Berlin Sachau 218 (cp. Brit. Mus. Add. 14496), and
tracts on Azymes against the Armenians (see S. E. Assemani
Bibl. Med. Laurent, et Palat. codd. mss. orient, catal. Florent. 1742,
no. Ixii, p. 107 sq.). Benjamin of Edessa wrote On the offerings:
concerning the liturgy and baptism contained in Brit. Mus. Add. 35
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. 170 a. Of

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

in

Appendix

F.

Introduction

Ixli

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

given by Assemani B. O. ii. 176-207 (cp. Catal. Vat. syr. ii

is

pp. 553-6): it is contained in Vat. Syr. cii, Paris Anc.fonds 35,

69, 125, Berlin Sachau 156 (in carshuni).
J. A. Assemani Cod.
5

lit.

to

227 sqq. gives a

V.

latin version

John Maro, which seems

to

be in

of a treatise attributed

fact the

work of Dionysius

bar Salibi interpolated by a Maronite hand.

James of Edessa The book of

Wahbon

(flips) Tract, de

10 (f 1241) Exposition of offices

(2)

The

treasures {B. O.

elucidat. niissae {ib.

and prayers

(ib.

ii.

i.

240) are

Theodore bar
James bar Shakko

487, 469),

216) and
lost.

following additional Anaphoras are mentioned, but

are otherwise unknown.

The

reff.

are to Assemani Biblioth.

orient,

ii

and Bickell Conspectus, where

authorities are given.

T5

55.

Bar Kainaya
B. O.

56.

ii.

60.

1360)

(c.

John Sabha

463.

ii.

David bar Paul

61.

c.

(fl.

Michael

1200) Bickell p. 68.

Gregory Nyssen
John of Dara (fl.

57. S.
20 58.

B. O.
59.

ii.

(fl.

ib.

Severus of Kenneshre

64.

Timothy of Alexandria

JoHNOFLECHPHED(tii73)

(3)

Of modern

has commentaries on

(1640) B. O.

rituals

463.

Bickell p. 67.

all

ii

Renaudot

Lit. or. coll. \\

the liturgies contained in the

which

work

580-625: Etheridge Syrian

Neale History of the holy eastern church:
Badger The Nesiorians and their
pp. 151-153, 326-335
Lond. 1849, i-ix Parry Six months in a Syrian monastery
:

Lond. 1895.
liturgies

On

Jacobite period,

35

ii.

ed. 1777, iv pp.

churches pp. 135-149

30 introd.

130.

writers on the Jacobites and their liturgy

see Assemani Biblioth. orient,

Lebrun Explication

63.

ii.

25

ii.

Moses bar KEPHAii.5. O.

ii.

Bickell p. 68.

Younger

the

1207) B. O.

62.

830)

123.

680) 5. 0.

(fl.

463.

Oxford 1864, pp. 44

Thomas

in their modern
Thomas and their
120-147 Rae The Syrian

the Christians of S.

Howard The

Christians of S.

sqq., esp.

church in India Edinb. 1892, pp. 265 sqq. On the Maronites,

Dandini Missione apostolica al patriarca e maroniti del Monte

Libano Cesena 1656 (English

transl.

Lond. 1698, and

in

Osborne

The Egyptian Rite

xiu

Lebrun iv
of voyages and travels Lond. 1745)
Etheridge pp. 172-187: Bliss in Quarterly state-

Collection

pp. 625-644:

ment of

the Palestine exploration

The Anaphora of S. James

below) and in Armenian

A.

1892.

found also in Ethiopia

(p.

Ixxiv

(p. xcviii).

The Greek Liturgies

Liturgy

The

I.

of S.

Mark

Printed texts.

H
fxadrjTod

in

fund

THE EGYPTIAN RITE

II.

i.

is

GEIA AEITOYPriA TOY AFIOY AUOarokov

rod dyiov Uerpov

lucem edita Parisiis ap.

Ka\ evayyeliarov

omnia nunc primum graece

Ambr. Drouard 1583.

MapKOV lo

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.

the textus receptus.

It is

Renaudot

Paris 1624,

text

is

defective in detail, but such as

reprinted in Fronto Ducaeus Biblioth.

Lit.

or.

coll.

Fabricius Cod. apocr. N. T., pars

univ.

t.

vii,

antenicaena

Romae
t. iii,

it

i,

i.

iii,

is it
vet.

has become 15

patrum

t.

ii,

Paris 1716 (ed. 1847, pp. 120-148),

Hamb.

17 19, J. A.

Assemani Cod. lit. eccl.

Bunsen Analeda

1754, Neale Tetralogia liiurgica Lond. 1849,

Lond. 1854, H. A. Daniel Cod. lit.

liturgies Lond. 1858.

eccl.

univ.

t.

iv,

Lips. 1853, 20

Neale and Littledale The greek

The Latin version accompanying the text in the editio princeps was reproduced
by Renaudot, Fabricius, Assemani u. s., and in Bibliotheca pair., Paris 1589 t. vi,
1610

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 o/SS. Mark, James.
transl. with introd. and appendices Lond. 1859
(Neale and Littledale, 1868 &c.) Antenicene christian library y.y^\w Edinb. 1872.
t.

T. Brett

vi,

1624

t.

collection

ii.

Colon. 1618

0/ 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 oi^iginal

authorities Cambridge 1884, pp. 2-73, where S. Mark is printed
from three mss., Rossanensis, Vaticanus and Messanensis, with
collations of the textus receptus and of the emendations of
C. A.

previous editors in the margin.

On

the mss. see below.

35

Introduction

Ixiv
Manuscripts.

ii.

A. Messina, Library of the University. Graeci^"]. The roll

described above (p. xlix, A) verso, twelfth cent. A considerable
fragment of S. Mark. Printed in Swainson, pp. 3-69 (3rd col.).

On

the ms. see above.

Its text as

130. 28-140. 15 b below.

It

is

now mutilated

intercessions are wanting, and there

B.

Rome,

is

Biblioth. Vaticana.

described above
10

same type

of the

(p.

1,

The

B).

corresponds

to pp. 113. 2-14,

The

as the textus reccptus.

nothing to indicate

its

source.

Vat. gr. 1970, thirteenth cent.

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,
:

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.

15

Rome,

roll, A. D.

1207

Biblioth. Vaticana.
:

pp. 2-73 (2nd col.

On

Vat. gr. ^oSi.

marginal notes in arabic.

:

parchment

Printed in Swainson

rotulus vaticanus).

the ms. see Swainson pp. xix sq.

Its text is marked by the effects ot"

James and of the Byzantine, to which latter it is
20 largely assimilated, especially by the insertion of SiaKouiKo. and eKcpwvrjads.
Both the patriarch and an archbishop are commemorated (Swainson p. 42
Dr. Swainson has not noticed this, p. xx), but otherwise there is nothing to

a double influence, that of S.

indicate

its

origin.

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

25

parchment

roll,

the margin.

twelfth or thirteenth cent.: arabic version

fragment.

The fragment corresponds

in

Unpublished.

to pp. 124. 6-134. ^7 below, or

more accurately

26 MeyaXvvare 56 fin. The text is substantially identical

knowledge of this ms. is derived from a photograph taken

Swainson, 2nd

col., p.

with that of C.

My

30 by Mrs. Lewis and Mrs. Gibson.

E. Cairo, Library of the

sixteenth cent.
According
this

Orthodox Patriarchate.

Paper,

Unpublished.

to a note written

by Amphilochius bishop of Pelusium, dated

1870,

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

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

Its text

is

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

is

is

and the additions are given in fuller form. Only the patriarch
commemorated, and there seems to be nothing to indicate the origin of

carried further

the text.

The Egyptian Rite

77!^

2.

Anaphoras of

S.

Basil and

Ixv

Gregory

S.

Printed texts.

i.

Renaudot

Lit.

[Aftrovpym

57-85

rov

or.

coll.

i,

pp,

or.

coll.

\,

pp. 85-115 *H 6da Xeirovpyia tov

ayiov

BacrtXeiou].

Renaudot
iv ayiois

narpos

Lit.
rifjLwv

Tprjyopiov.

Accompanied by a Latin translation.

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

Manuscript.

ii.

ic

Paris, Biblioth. Nationale.

cent.

The
at the

Grace. 325.

Paper, fourteenth

arabic version in the margin.

is derived from this ms.
Two or three leaves are wanting
beginning and one in the body of the book. On the ms. see Omont

printed text

Inventaire

i,

p.

33:

Renaudot

i,

p.

xcii

Montfaucon Palaeographia graeca

15

Paris 1708, p. 314.

3.

History

4'C.

of the Greek

rite

In Appendix J notices of the Hturgy are collected from

Egyptian writers, mostly of the fourth and fifth centuries.
(i)

The

evidence might no doubt be indefinitely extended.

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

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

An

outline of the liturgy from the Arabic Didaskalia

20
to

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
a sketch of the Egyptian liturgy at a stage of development

25

implied in the present Coptic form.

In the

latter,

while the
the prayer

prothesis has been carried further back (pp. 145 sq.),

of prothesis (p. 148) is still in the position occupied by the whole
prothesis in the Didaskalia.
Since the arabic is apparently

derived from a greek text,

it

may
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

Funk

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

In App. K the text of Bodl. Huntingt.
sources are indicated in the notes.
31, f. 121 (A. D 1680) has been followed, compared with Brit. Mus. Rich. 7211,
the Didaskalia see

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

lation of the preface pp. 217-21,

On

Funk p. 215 (in Bodl. Huntingt.

reduced to a very small compass). Ch. 23
contains, with some verbal variations, 11. 5-23 /row the Psalms, omitting 11 frcni
10 the book
On the signs of a greek original
18 of the left-hand column below.
f.

108

458,

f.

1682).

(a. D.

171, ch. 38

the other mss. see

with the liturgy

is

see

Funk

(3)

p. 237.

The

Presandified Liturgy of S.

mentioned

a-noGToKov MapKov) is

Mark

{ra Trpor^yiaaniva tov

in a rubric of the

greek Egyptian

which the prayer of inclination before communion

described as derived from it but it is otherwise unknown.
S. Basil, in

15

See Renaudot

i.

p. 76,

greek with the Coptic

Byzantine
(4)
20

There

is

and note on

S. Basil

"Hi/uffTat kol

(Ren.

i,

p.

321.

p.

21)

The prayer
and

is

common

to the

obviously related to the

is

it

T^TiXearai (pp. 344, 411 below).

no external history of the Greek

does not seem to be referred to until the

S.

Mark, and

days of its
observance, when, like S. James, it is a subject of correspondence
between Theodore Balsamon and Mark of Alexandria (Migne
P. G. cxxxviii. 953\ and is alluded to by the former in his
it

comment on
25

is

Some

the 32nd Trullan canon

cxxxvii. 621).

of the inscriptions in Revillout's article Les pfieres pour

T epigraphie e'gyptienne

in

Revue egyptologique

88 (from Spelman Concilia

not to the liturgy

vol. iv, 1885, are

les

worts dans

greek and

The seventh century writer quoted by Palmer

liturgical language.

ed. 4, p.

{ib.

last

and both

i.

177)

his account

is

illustrate

Origiiies

i,

referring to the divine office and

and the allusion of Nicolas of Methone

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

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

assumption that the apostles initiated the

churches.

.^5

S.

Mark does not seem

between the Latins and the Greeks

Ephesus nor Bessarion uses it.
(5)

on

S.

Mark,

liturgical

traditions of the several

have been quoted

in the fifteenth

in

century

the controversy

neither

Mark

of

writers see Renaudot's dissertation and notes

S. Basil

and S. Gregory,

Lit. or. coll.

116 sqq., 313-42: VdXm^x Origines

pp. 134-36 and notes to pp. 137-170.

sqq.,
iv,

Of modern

to

i,

i,

pp. Ixxxiii

pp. 82-105: Daniel

The Egyptian Rite

Ixvli

James, the question of authenticity is discussed by the

8 2 and Sala in loc. 4,
modern writers: see Bona 7?. Z-.
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.

As

in the case of S.

earlier of the

i.

applicable, or inapplicable, to S. Mark.

The Coptic Liturgies

B.

The

ritual

books necessary

the priest's book

for the Liturgy are (a) the

Kutmdrus

the

(;3)

(Copt, katame'ros

e.

i.

Khfddji
Kara

(tv xo\uyiov)

or KaOrj-

fj.epos

the Lectionary, containing the four lections and the psalm before the

fj-(pios)

Gospel

(p.

156)

Synaxdr

(7) the

(avva^dpiov) containing the legends of the 10

sometimes substituted for the lection from the Acts

saints,

(cp. p. 155. g)

(5)

the

manual of the deacon and the choir containing the diakonika, the responses,
and the hymns fixed and variable. Service books whether printed or in ms.
generally have a marginal arable version of the text of the prayers &c.

the

mixture of greek and Coptic, with 15

marginal arabic and with occasional longer passages (e.g. p. 165. 24 sqq. below)

rubrics in mss. are generally short

in arabic

There

only
is

i.

in a

on printed editions see below.

a Coptic Uniat,

edition of Tuki

and

and

its

whose

slightly modified rite is represented

by the

derivatives noted below.

Printed texts.

20

Ordo communis.
R. Tuki Missale coptice
a.

The monophysite names

commemorations

et

arahice

Romae

1736.

are omitted and that of Chalcedon

and the Filioque

inserted in the

is

added in the creed. Additional rubrics

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

is

John marquess of Bute The Coptic morning service for

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

is

derived with

some additions from Tuki's

present practice are pointed out in the notes.

what

is

audible

the rest with the rubrics

also the office of the

is in

The

Cairo, at

the

El-Watan

year of the martyrs 1603 (a.d. 1887), pp.

of what

is

dLojJi

same

ii^LjUl

^j^ lUM-^U-iJl

incumbent upon the deacons

in the service

is

given only of 30

The volume contains

morning Incense and an appendix on the Divine

^'iy- {Euchologion)
J-oLJlj

Modifications in

text.

original

english.

and

e 2

Office.

office,

in

the

sqq.

jJlff

v--*-srJ

in respect

the chantings) Cairo, at the

date.

the

L*

^\:S {Book

of the readings

El-Watan

office,

ib

hitroduction

Ixviii

These are service books, the former edited by Philotheos hegumen of the

Mark in Cairo. The former contains the prayers of

and
the celebrant, the latter the diakonika, the responses and the hymns, fixed
patriarchal church of S.

and arabic

variable, all in Coptic

arabic rubrics.

vv^ith

Scialach Liturgiae Basilii magni, Gregorii

(reprinted in
theologi, Cyrilli alexandrini ex arabtco conversae Aug. Vind. 1604
Magna biblioth. pair. Paris 1654, t. vi) Renaudot i, pp. i sqq. (from a Paris ms.):

Translations:

in Victor

Latin

English in S. C. Malan Orig. documents of the Coptic church v:

Neale
the divine ivxoXo-^iov Lond. 1875, pp. i sqq. (' from an old ms.') Bute u.s.
10 History: introd. pp. 381 sqq. (from Ren.'s latin): Rodwell The liturgies of
thirteenth
S. Basil, S. Gregory and S. Cyril from a Coptic manuscript of the
Lond.
century (Occasional papers of the eastern church association, no. xii)

Assemani

u. s.

now

1870, pp. 25 sqq. (from a ms.

15

Lord Crawford).

The Anaphoras.

iS.

(i)

in the library of

S. Basil, S.

Gregory and

contained in R. Tuki Missale coptice

The Cairo manual
Translations:

contains the

Cyril or

S.
et

arahice

S.

Mark

Romae

are

1736.

common diakonika and hymns.

Magna biblioth. patr. u.s.: Renaudot

Latin in Scialach and

English in Rodwell u.s., Malan Original documents

i. pp. 9-51
20 1872-5 ^very inaccurate).

i,

v, vi,

Lond.

Basil is also contained in

lit. vii, pars. 2, Romae 1754, pp. 47-90
J. A. Assemani Cod.
(from Tuki rubrics in latin).
John marquess of Bute The Coptic morning service for the
(2)

S.

25

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

^'iy^ Cairo 1887, pp. 78-116.
Translations:

Latin in Assemani m.

pp. 532-702 (from Renaudot's

Gregory

(3) S.

c^V"

?P

is

latter is a

English in Neale History: introd.

u. s.

also contained in

Mittheilungen aus

Translations:

s.:

Bute

^^^^^ ^^^7, PP- 167-76.

Rainer, erst. Jahrg. 3-4,

The

latin),

fragment
Latin in

d. Sammlung
Wien 1887, p.

d.

Papyrus Erzherzog-

71.

in sahidic.

Assemani pp. 134-56 (from Tuki's text). A latin

is given in Hyvernat Canon- Fragmente d.
1888, pp. 10 sq. from a Borgian ms. (Zoega Catal.

35 translation of a sahidic fragment

altkoptischen Liturgie
cod. copt.

Romae

(4) S.

Rom

1810, no. c) of about the tenth century.

Cyril or

No

S.

Mark.

separate text

is

published.

The Egyptian Rite

Ixix

Latin in Assemani, pp. 157-84 (from Tuki's text).

Translations:

latin

version of a sahidic fragment corresponding to pp. 168. 34-173. 19 below

is

given in Hyvernat u.s. pp. 11-13, from the Borgian ms. above.

Other Anaphoras.

(5)

A. A. Giorgi Fragmentum evangelii S. Joannis graecocoptothehaicum: additamentum...divinae missae, cod. diaconici reliquiae
ctliturgica alia

fragmenta

Romae

1789, pp. 304-15.

This contains the sahidic text and a latin version of a fragment of an anaphora
otherwise unknovi^n, from the Borgian ms. mentioned above.
version

is

given by Hyvernat

(Zoega, no.

marked

ci),

The

15-19.

a collection of greek diakonika,

in the text of S.

Mark below,

is

corrected latin

codex diacomcus, pp. 353-66 10

the source of the insertions

pp. 139-41-

Canon- Fragmente

Hyvernat

Rom

u. s. pp.

der

altkoptischen

Liturgie

t888, pp. 8-10, 14 sq., 20-24.

latin version of five

This contains a
nos. c, ex).

The

of the soul

in the Ethiopic liturgy Pilot

Ludolfus ad

(v)

suam

hist. aeth.

fragments from the same ms. (Zoega, 15

agimus

Inclination Gratias

Comment,

p.

tihi p.

23

243 below

is

cp.

a form of the prayer

Renaudot

i.

p.

494,

p. 345.

The Ledionary.

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

Malan The holy Gospel and versicles for every
pp. 15-34
Sunday and other feast day in the year ; as used in the Coptic

20

church (Original documents of the Coptic church

1874

Lagarde

in

Abhandlungen

d. konigl. Gesellsch. d.

1879

Maspero

iv)

d. historisch-philologischen

Lond.
Classe

Wissenschaften zu Gottingen xxiv, Gottingen

in Recueil de travaux relatifs a la philologie et

Tarcheologie egyptiennes

et

assyriennes

vii,

25

Paris 1886, p. 144.

Mai gives the table of Gospels for feasts and fasts and for Saturdays,
Sundays, Wednesdays and fridays of the year from Vat. Arab, xv, reprinted
from Assemani Biblioth. apostol. Vatic, cod. mss. catalogus iii (2), pp. 16-41. 30
(2) Malan gives the Sunday Gospels and versicles for vespers, matins and
(The versicles of the liturgy
liturgy for the year, from a coptic-arabic ms.
are variables corresponding to p. 159. 30 sq. below and that sung at the kiss ot
(i)

peace

p. 163. 35.)

pp. 959-61.

(3)

The

table of Gospels

Lagarde tabulates

all

is

'

reprinted in Diet, christian antiq.

the lections and the psalms for the months 35

little month (i. e. approximately novemb. to

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,

athor to mechir and epepi to the

feb.,

12-15.

(4)

Maspero gives a fragment of a

table of lections in sahidic.

Ixx

Introduction
Manuscripts.

ii.

(i)

Containing the anaphoras of

below),
S. Bas.

xxv (1491% xxvi (1616

S.

Cyril Vat.
Mus. Suppl.
:

Brit.

Add. 17725 (1811) Bodl. Huntingt. 360 ;xiii, the text translated
Marsh 5 (xiv). Marshall 93 (xviii) Paris Copt, xxvi, xxviii, xxxi.
(2)

arah. 18 (xii),
5

Gregory and

Basil, S.

S.

Copt, xvii (a.d. 1288), xxiv (i4thc.),

:

and

Greg.: Paris Copt, xxix, xxxix.

S.

Huntingt. 572

or xiv).

(xiii

S.

(4)

Basil

S. Bas.

(3)

and

Cyr.: Bodl.

S.

Vat. Copt, xviii (before 1318), xix

(17x5), Ixxviii (1722), Suppl. Copt. Ixxxi (1723), Ixxxv (i8th c.\ Ixxxvi
(1713)

Paris Copt, xxiv,

10

XX

(1315),

li

Paris Copt.
Copt. xli.

xl.

xxv,

Arah.

lix

Greg, and

S.

Cyr.

Vat. Copt.

mass

at the consecration of the

chrism

Vat. Copt, xliv

(9) Diaconale: Vat. Copt, xxvii (13th c), xxviii (1307).

tionary: Vat. Arab,

15

S.

(5)

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

(7) S. Cyril: Vat. Copt, xxi (1333% xxii (before 1580): Paris

(8) Pontifical

(13th c).

xxx.

xxvii,

xv (1338) containing the Gospels

for the

(10) Lec-

whole year: Vat.

(17th c), Copt, xxix (1712}, xxxii (1723), Bodl. Huntingt. 18 (1295),

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

20

47, Paris Copt, xxi

ib.

(?},

pachon to mes5re and the

254, for the principal feasts

for

Sundays

little

in Eastertide

month,

Vat. Copt,

i.

from

e.

xxx

may

and those of the months

to august

Bodl. Huntingt.

Sundays from
Arab, xxxix (i6th c), for Sundays and festivals.
In Coptic mss. of the New Testament the divisions and the order of the books
25 correspond to the lection system.
The Gospels are commonly in a separate
volume S. Paul is either in a separate volume or is combined with the rest of
:

Lent to the end of the year:

(17 14), xxxiii (17 19), for

ib.

the books in the order Paul, Cath. Epp., Acts. The pericopae are sometimes
noted in the text.
See Gregory in Tischendorf Nov. Test, graece, ed. 8,
iii, Leipz. 1894, pp. 853 sqq.
33 Testament, 4th ed., Lond. 1894,

Scrivener Introd.

ii,

pp.

the

to

criticism

of the

New

no sqq.

Brit. Mus. Or. 3580 is a collection of liturgical frag(11) Sahidic fragments.

ments, including part of a table of lections
invocations (one of which is a
compilation from S. Cyr. and S. Greg.); four collections of prayers of fraction
;

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

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

See Codd.
Codd. arah.
or.

Mus.

(i)

Mai

in
ib.

Mai

Script, vet. nov.

iv (2),

Romae

Lond. 1846: Rieu Suppl.

Uri Bihl. Bodl. codd. mss. orient.

Brit. arah.

40 Lond. 1894
iii.

copt. biblioth. Vatic,

biblioth. Vatic, in

1831

to cat.
.

coll.
:

(2),

of arah. mss.

catal.

Romae

1831

Cureton Catal.cod. mss.

i,

in Brit.

Mus.

Oxon. 1787.

History, &c.

The

Appendix
liturgy.

outline

in the Arabic Didaskalia given below in

represents a stage in the history of the Coptic

The Egyptian Rite

See above pp.

Illustrations,

Ixvi sq.

Ixxi

sometimes dated, of the language of

les morts dans

the liturgy are to be found in Revillout's article Les prieres pour

lepigraphie egyptienne in Revue egypiologique vol.

1885.

iv,

On

the relations of

languages, greek Coptic and arable, in Egypt see Quatremere Recherches critiques
et historiques

sur

la

langue

ancient Coptic churches of

Scrivener
1894,

ii,

et la litterature

Egypt Oxford

de PEgypte Paris 1808;

1884,

ii,

plain introd. to the criticism of the

pp. 250-55

New

Butler The 5

Bp. Lightfoot in

Testament, 4th ed., Lond.

pp. 97-100, with Mr. Headlam's corrections of the account of the

Coptic dialects, pp. 103-106.

2.

Incidental notices from the acts of the saints or elsewhere

have been collected on a large scale, but many

regulations bearing on the liturgy are contained in the constitutions of the patriarchs 'Abdu '1 Maslh (Christodulus, 1047-78),
Gabriel II (+ 1146) and Cyril III (1235-43), ^s well as in the
so-called Imperial Canons, in the Epitome from the sentences of the
fathers, and in the canonical collections of Faraj Allah of
Akhmlm (Echmimensis, xiith cent.) and Safi '1 Fada'il ibn al
do not seem

lo

to

15

These are unpublished, but

'Assal (Ebnassalus, xiiith cent.).

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

Lond. 1847, p. 213 for those of Gabriel, Ren.

Ren. p. 582: on the Imperial canons, ih. 213,
and on Ibn al 'Assal, ib. 586. The collection of Faraj Allah is in Paris Anc. 25
fonds 120 that of Ibn al 'Assal in Anc.fonds 121-123, Suppl. arab. 84, 85 that
of Maqara, containing the Imperial canons, in Suppl. arab. 78, 83.
Patriarchate of Alexandria
p.

ii.

511, Neale p. 248: of Cyril,

There are several arable 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 (141 1). To these may be added
:

the history of

Abu Dakn

published in a

latin

version Historia

opera fosephi Abudacni Oxon. 1675,

facobitarum seu Coptorum
and in an english translation from the latin, E. S[adleir] The
.

History of the Cophts commonly called Jacobites Lond. 1693.

Abu

'1

Bircat's

work

is

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

pers. et titrc. bibl. reg. univ. Upsaliens. Upsala 1849,

486 (Tornberg Codd. arab.

p.

306;

Gabriel's in Paris

30

Anc.fonds 42

(?).

35

::

Introduction

Ixxli

Of modern

4.

see

writers

d* Alexandrie Paris 1677 (esp.

Vansleb Histoire de Veglise

i)
Renaudot Lit. or. coll. i,

iii.

Lebrun Explication iv, pp. 469-518

pp. Ixxvi sqq., 152-302
Neale History of the holy eastern church: introd. p. 323 sq., The
:

l>

patriarchate of Alexandria Lond. 1847

A.

J.

Butler The ancient

Egypt Oxford 1884 (esp. vol. ii) Evetts and

Butler The churches and monasteries of Egypt Oxford 1895.

Coptic churches of

C.

The books necessary

The Abyssinian Liturgies

for the celebration of the

10 containing the complete text of the liturgy:

{&)

Hturgy are

(a)

the Kedddse,

the Sherdta gecdwe (ordo

synopseos), the Lectionary, the contents of which are indicated below.

There

is

an Abyssinian Uniat for

whose use

Roman

the

edition

below seems

to be intended.

Printed texts.

i.

The PreanaphoraL

I.

15

C. A. Swainson The Greek liturgies

with an appendix conCanon of the Mass

edited and
Bezold Cambridge 1884, pp. 349-95.
.

taining the Coptic ordinary

translated by Dr. C.

The

singularly described

document

appendix

in the

is

in fact the Ethiopia

20 preanaphoral, printed from Brit. Mus. Or. 545, with variants in the margin
from Or. 546, and an inadequate english translation. The folio, following f. 43,

noted on

p.

mistaken, p.

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

xliv, in saying that the mss. above do not contain the anaphora

see below.
25

2.

Ordo communis with

the

Anaphora of the Apostles.

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

incensi cerae &c.

30

The

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

in BuUarium patronatus Portugalliae regum in ecclesiis Africae

dispone 1879, pp. 201-20.
Translations
Latin in [Tasfa Sion] Modus baptizandi
item Missa qua
comntuniter utuntur quae etiant Canon universalis appellatur nunc printum ex
35 ti>tgua chaldaea sive aethiopica in latinam conversae Romae apud Antonium
Bladum mdxlix mense aprilis reprinted, Louvain 1550. In the prefixed letter

creed.

Reprinted

&c. append,

t.

iii,
:

The Egyptian Rite

to

Paul III the translation

It

is

attributed to Petrus Paulus Gualterus of Arezzo.

is

made presumably from

Ixxiii

the text above, but

further latinized

is

it

by the

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

Some

the creed.

duced

patrum Paris 1575

thecae

1677

notes of

t.

little

value are appended.

G.Witzel Exercitamenta syncerae

in

xxvii

liturgia S.

t.

iv,

1589

t.

in Fabricius Cod. apocr.

vi,

N.

pietatis

1654

Matthaei qua aethiopes utuntur

in

p. 27)

An emended

is

latin version of the

same

text

is

repro-

in the Biblio- 5
t.

xv, Lugdun.

Hamb. 1719, pp. 211-252,

Migne P. L. cxxxviii. 907-28.

T. pars

G. Cassander Z,yr^/(rrt {Opera Paris i6i6,

Colon. 1622

vi,

t.

This version

Mogunt. 1555
iii,

gives an abstract of this version.

given in Renaudot

reprinted in Bullarium patronatus Portugalliae &c. u.

pp. 472-95,

i,

pp. 239-57.

s.

and 10

English from

Ren.'s latin in Brett, pp. 81-90, and from ed. 1548 and Brit. Mus. Add. 16202 in
Rodwell Ethiopic liturgies and hymns i, Lond. 1864, pp. 1-26. The anaphora used
at funerals given

by Rodwell, pp. 48

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
1548, ff. 168 sq.: Ludolfus ad suam hist, aethiop. Commentarius
Francof. ad M. 1691, pp. 341-345
Bullarium patr. Portug.
(i)

holy God, the end of our souls).

20

pp. 221-4.
Translations
ed. 1548

Latin in Ludolfus M.S.: English in Rodwell

pp. 27-31 (from

u. s.

and Ludolfus).

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

of

25

English in Rodwell

u.

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 M.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.

(i)

30

Manuscripts.
Containing the ordo communis with anaphoras

Mus. Or. 545, Paris Eth. 69, Berlin Dies

K d.

11

seventeenth century, Brit.

eighteenth century, Brit. Mus.

35

Ixxlv

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. G (Rodwell, p. 45)

sixteenth
century, Paris Eth. 77^: seventeenth century, Paris Eth. 70, 116: eighteenth
5 century, Brit. Mus. Add. 16202, Paris Eth. 54, 60
nineteenth century, Brit.
:

Mus. Or. 80, Paris Eth. 132

Eth. 136

is

a copy.

(3)

of unassigned date, Bodl. Pocock 6, of

Of unassigned

which Paris

character and date, Vat. Ethiop.

xiii,

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

thee, to bless thee, to

The

(9)

S.

{It is

give thanks

Son and the Holy

cccxviii

and high above

20

thee,

Orthodox

we have

o Lord,

hearts).

Gregory the Armenian {We

S.

God, in thine only

(8;

up our

James the Lord's Brother

praise

(7)

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.

Gregory Nazianzen {We

(11) S.

give

thanks

to

our

benefactor, the merciful God, the Father).

(12) S.

God

Epiphanius {Great

is

Cyril

o Lord,

in his greatness, holy in

25 his holiness).

(13) S.

{With

of lords, God, hidden essence,

(14) S.

we

bless thee

30

(15)
that ye

God of gods and Lord

infinite).

Cyril ii {We give thanks to thee and we magnify thee,

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

James of Serugh {Arise

may

S. James,

thee,

with reverence towards

God

hearken, open the windows of your ears).

which

is

evidently derived from the syriac, and S. Cyrtl

ii

are found

only in Paris Eth. 69 of the mss. above.

(3)

Lectionaries

35 for the year

Brit.

Mus. Or. 543

Add. 18993

(fifteenth

(eighteenth cent.), for Sundays.

The

(fifteenth cent.).

or sixteenth

Add. 16249 (modern),

cent

),

Or. 544
and presumably

festal

lectionaries are similar to

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

Manuscripts

a reference to the homily, for the liturgy.

commonly

Ixxv
of the N. T.

are

volumes, Gospels, S. Paul, and Catholic Epp. with Acts

and Apocalypse, so far corresponding to the lection system. (Scrivener Plain
in three

introduction, 4th ed.,

ii,

p.

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

iii,

900 sqq.)
See Dillmann Cat. cod. mss. Mus. Brit, iii, Lond. 1847, Cat cod. mss. bibl.
Bodl. vii, Oxon. 1848, Verzeichniss d. abessin. Handschr. d konigl. Bibl. su Berlin
Berlin 1878: Wright Caial. eth. mss. in the Brit. Mus. Lond. 1877: Zotenberg
Catal. des mss. ethiop. de la bibl. nationale Paris 1877
Mai Scriptt. vett. nov. coll.

pp.

(2},

Romae

10

1831, pp. 95-100.

History, &c.

iii.

The Anaphora

1.

below pp.

of the Ethiopic Church Ordinances which

is

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
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

given

^s has

189-93,

15

as that of the Ethiopic

Apostles which

the Ethiopic

(3) to

Anaphora of the

20

formed out of that of the Church Ordinances

by the addition of the details of the Egyptian anaphora. There
are at present no means of fixing the date of the document.
On

the Church ordinances see

pp. 48-51)

= sahid,

p. xxii (5).

(i)

illas

Eccl. can. 31, p.

Ethiopic invocations see pp. xxii, xxx, xxxii.

pp. 189. 5-192. 18 will be found

pp. 228. 3-21

237. 14-25

imbedded

Bunsen Anal,

little

2.

known

No

The

successive paragraphs of

anaphora of the Apostles below

233. 5-9, 26-29: 234. 15-235. 23: 30

antenic.

iii

p.

21 regards the liturgy of

second century, but on merely subjective grounds.

very improbable, and the history of

too

(3)

in the

231. 6 sq., ir sq.: 232. 1-35

243. 11-17.

C. O. as of the
is

Can. Htppol. 3 (Achelis 20-27,

463 below; after which the canon proceeds 25

56) quodsi adest oleum, oret super illud hoc mode : sin autem solumparticulas.
(2) On the relations of the Clementine and the

(Achelis p.

modo

is

to justify

liturgical

development

in

Such a view
Abyssinia

is

even conjecture.

Ethiopic commentaries or regulations bearing on the

seem

but the following exist

have been published
in manuscript,
(i) The so-called Testament of the Lord, several
chapters of which are concerned with the subject: but since it
is not Ethiopic in origin, its regulations probably throw little

liturgy

to

35

Introduction

Ixxvi

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

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

on the duties of a
(i)

priest.

Testament of the Lord has been published in syriac by

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

part of the

Lagarde

in Rel. jtir.

graece, but otherwise

it

Cp. M. R. James Apocrypha

has not been investigated.

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

10 anecdota

'

'

Testament
15 (2)

is

'

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

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

The Stnodos

century

Or. 794

(c.

xv) has not the prayers.

(3)

The Ceremonial

is

in Brit.

Mus. Or. 549, 550, 788, 799, of the xviiith century, and Add. 16205. (4) Part of
the tract on the priest's duties is in Brit. Mus. Or. 829* (xviiith cent.). The
Fatcha nagasht (Law of the Kings) is a version of the arable collection of
20 Ibn al'Assal.
3. Of modern writers see Francisco Alvarez Verdadera informagam das terras do Preste Joam [Coimbra] em casa de Luis

25

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

Narrative of the Portuguese embassy to Abyssinia during the years
1^20-1^2'], Hakluyt Soc, Lond. 1881)
Job Leutholf (Ludolfus)
:

Francof ad M. 1681, Ad suam historiam

ethiopicam antehac editam commentarius iii, Francof. ad M. 1691
Renaudot Lit. or. coll. i, pp. 496-518: Lebrun Explication iv,
pp. 519-579: Bruce Travels v. 12, 2nd ed., Edinb. 1805: Neale
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.
Historia ethiopica

30

iii,

35

Geo. Cassander Liturgica {Opera Paris i6i6,

liturgy from Alvarez.

p. 28)

has an abstract of the

The Persian Rite

THE PERSIAN RITE

III.

The Nestorian books

Uniats

its

two Chaldaean

are to be distinguished from those of the

was formed

the western, which

century and has

Ixxvli

centre at Mosul

in the

middle of the seventeenth

and the eastern, consisting of such of

Malabar as still adhere to the Roman communion 5

and. the results of the synod of Diamper.
The ritual books required for the celebration of the liturgy are (a) the Tachsa
(ra^is) containing the text of the liturgy (the deacon's manual Shamashiitha
the Christians of S.

is

Thomas

in

sometimes found separately):

Dawidha containing the

the

(fi)

the litanies (pp. 262 sqq. below)

(7) the Lectionary, in three

Psalter and
volumes con- 10

and Acts), the Apostles (S. Paul) and

the proper hymns. See Badger The
Maclean and Browne The Catholicos
Nestorians and their rituals ii, pp. 19-25
of the East and his people pp. 232 sq., 240 sq.
taining respectively the Lections (O. T.

the Gospels

Hudhra containing

the

(S)

Printed texts.

i.

I.

15

Nestorian.

Liturgia sanctorum Apostolorum Adaei et Maris : cut acceduni

duae

quibusdam

aliae in

bapttsmi [Tachsa part

Cantuariensis,

i]

mdcccxc

KlaoA.^OK'O

fesiis et feriis dicendae

necnon ordo

Urmiae, typis missionis archiepiscopi

[Tachsa part ii] ibid, mdcccxcii.

rdMiAz.

Apostles

{Lections,

rdl^ix)

20

and

Gospels) Urmi, the arclibishop of Canterbury's mission, 1889.

These volumes form the editio princeps of the Nestorian rite, unmodified except
by the omission of the heretical names. Of the liturgy, the first volume contains
the ordo communis and the three anaphoras, of the Apostles, of Theodore and 25
of Nestorius, from an Alkosh ms. with some variants from several mss. of the
districts of Alkosh, Kurdistan and Urmi.
The second volume contains the
prothesis and the prayers, pp. 247-52, 262-6 below the third the table of lections
:

for the

whole year.

The

text

below

is

translated from these books so far as

they go: the variable hymns, except that on

first

volume

p.

52,

p.

297,

which

is

contained in the 30

Hudhra which Dean Maclean used

below. The Hudhra is unpublished.

are from a ms.

in

on the Diptychs see

Translations Latin in Renaudot ii, pp. 578-632 (ordo communis and the
three anaphoras, from mss. representing a local use in some respects diff'erent
from that of the text above: see Ren. p. 561 and manuscripts below) from which 35
the ordo communis and the anaphora of the Apostles are reproduced in Lebrun
vi, pp. 468-512 and Daniel iv, pp. I7i-i93(the principal paragraphs of Theodore
Kurdistan

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
Turkey: The

liturgy of the holy apostles

1893, pp. 1-62, 83-89, from

Apostles from Renaudot's

Urmi

the

Adai and Mart &c. Lond., S.P. C.K.,

edition

above

the anaphora of the

Etheridge Syrian churches pp. 221-235 and

Antenicene christian library xxiv, Edinb. 1872: of Nestorius in Brett Collection

5 pp.

latin in

91-101 (anaphora only) also from Renaudot's latin, and in Badger The
and their rituals ii, pp. 215-43 from mss. in Turkey of Theodore

Nesiorians
in

Neale History of

the eastern church

introd. pp.

Ren.'s latin compared with Brit. Mas. Rich. 7181.

in A. J.

Maclean East Syrian daily

533-703 (anaphora only) from

The

table of lections

10 lections for Sundays in Forshall Catal.

is

given

Lond. 1894, pp. 264 283 the O. T.

codd. mss. orient. Mus. Brit. syr. pp.

offices

29-32 from Rich. 7168, the Gospels for the year pp. 48 53 from Rich. 7173,
7174 the divisions of the Psalter in Maclean and Browne The Catholicos of the
:

East &c. pp. 240 sq. Cp. E. Ranke in Herzog-Plitt Real-Encyclopddie

Perikopen, pp. 471-3: Maclean and Browne op.cit. pp. 253 sq.
15

2.

Chaldaean.
(i)

Western.

Missale chaldaicum ex decreto

fide edilum

Of

xi, s. v.

Romae

s.

congregationis de propaganda

1767.

the anaphoras this contains only the Apostles

of the lectionary, the

20 apostles and gospels for the year.

Translation
(2)

German by

Bickell in der katholische Orient 4-6, Munster 1874.

Eastern.

Ordo chaldaicus missae beatorum Apostolorum iitxta ritum

ecclesiae Malabaricae Romae 1774.
Ordo chaldaicus rituum et
25

lectionum

iuxta

nalisa.l r<:*:i\A

morem

rdfia^

wr^

Romae

Malabaricae

ecclesiae
.

KHaHoO t<o^cS^

{The book of the orders and the lections

chaldaean order of Malabar^ Rome 1844.

according

In the last, and presumably in the second, the liturgy

is

1775.

o^&
to

the

inserted, with a

30 separate pagination 1-60, after p. 440. As will in part appear from the Portuguese
title below, these texts, which contain the ordo communis, the lections (apostles

and gospels) and the anaphora of the Apostles, have been purged from real
or supposed nestorianisms and considerably dislocated by de Menezes and the

synod of Diamper (1599).

35

Translations

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

quando foy as Serras do Malauar etc.

(Append. Missa de que usam os aniigos christiaos de Sao Thome do Bispado de
Angamalle das Serras do Malauar da India Oriental purgada dos erros

Aleuvo de Menezes priniaz da India Oriental

&

blasfeniias Nestorianas de que estava chea pello Illustrissimo

&

Raverendissimo

40 Senhor Dom. Frey Aleyxo de Menezes Arcebispo de Goa Priniaz da India quando
foy reduzir esta Christandade a obedicncia dq, Santa Igreja Romana, tresladada

The Persian Rite

de Siriaco ou Sunatto de verho

Reproduced

La

in

messe des

1609 (also Antwerp

Colon. 1618

t.

same year)

in the

XV, Lugdun. 1677

baricae

cum Diamperiiana

Romae

1745, pp. 293 333

An

t.

sytiodo

lingoa Lattnd)
dicis

de S.

Coimbra 1606.

Thomas Bruxelles

the Bibliotheca patrum, Paris 1654

xxvii

J. F.

Raulin Historia

cum

accedtmt

Lebrun Explication

the latin in Neale The liturgies

3.

ad verhunt em

attcieus chrestiens

Ixxix

ecclesiae

t.

vi,

Mala-

liturgia Malabarica, turn &c.

ancient Anaphora.

Dr. Bickell published in Zeitschr.

d.

deutschen morgenldnd.

608-613 the text of a fragment in

Brit. Mus. Add 14669, ff. 20 sq., containing an anaphora of the
Persian rite, of which his Latin reproduction is given below in
Appendix L. Its title is unknown, but its structure indicates
its Persian affinities, the Intercession intervening between the
Institution and the Invocation.
Gesellschaft xxvii (1873) pp.

See below,
Lond. 1894,
not appear
ii.

468 512. In English from

ofSS. Mark &c. Lond. 1859, 1869 &c.
vi.

p.
:

p.

511 note.

28

calls this

but cp.

iii.

Dr.

Wright

anaphora

'

in

lo

15

short history of Syriac literature

Diodore of Tarsus,' on what ground does

below.

Manuscripts.

Nestorian Vatican Syr. xlii (a.d. 1603), ccciii (1608), Brit. 20

Mus. Rich. 7181 (c. xvi"), Paris Suppl. 31 (xvii), 39 (1697), 32 (written by
Renaudot), 70 (.xviii), 81 (1724). Chaldaean Vat. Syr. xliv (1691^, xliii (1701),
(i) Liturgies.

ccxc
Arte,

68

(1751), ccxci

fonds 67

(^1699),

94

(1766), Bodl. Ouseley 267 (xviii

(xvii^,
',1711),

with

lat.

vers.\ Paris

Suppl. 12 (xvii), 18 (1698), 24 (written by Renaudot),

The diptychs given below,
{2.) Diptychs.
49 (xviii).

2t;

have been compiled by Kasha Oshana of Urmi from two mss.,

of which the one i,a) was written by the rabban Yonan, who died a few
years ago, from two mss., one long, the other short, which he combined
pp. 275-281,

without distinguishing the elements contributed by each

this

composite ms,

below the other {0), which is now at the end of the

Hadhra of the village of Guktapa near Urmi, was written about 200 years
ago by mar Yuhanan of Mawana near the Perso-Turkish frontier. The addiis

the basis of the

list

30^

/S are distinguished below by square

brackets.
From the
names of the metropolitans it is clear that a belongs to the province Mosul,
which was formerly part of that of Arbela the names up to Titus, p. 277. 11, 35
belong to Arbela, and the list is then continued in the line of Mosul. From the
names and the mention of ^ubha (i.e. Nisibis), p 278. 5, it appears that ^

tions taken from

The notitiae of the Nestorian bishops are not

complete enough to enable us to identify the cities to which the lists belong,
but perhaps a is of Ardashir and )3 of Mardin.
Brit. Mus. .q
(3) Lectionaries
Add. 14492 (c. ix), 14491 (ix or x). 14705, 17923 (xi), 14688 xii or xiii), Egerton
681 \yJv\\), Rich. 7168, 7173-6.

belongs to the province of Nisibis.

Introduction

Ixxx
History, &c.

iii.

Three other anaphoras are mentioned, but are now

unknown.
mentioned in the Catalogue of
(i) Bar^auma (fl. 480)
1.

10

'Abhdishu (Assemani B. O.

iii

[i] p. 66).

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

An anaphora under this title is
(3) DioDORE OF Tarsus.
proscribed by de Menezes' synod of Diamper along with those
of Nestorius and Theodore (act. v deer. 2, ap. Raulin Historia
p. 153), and Abraham Ecchellensis {Catal, Hebedjesu Romae 1655,
Renaudot {Lit or. coll. ii, p. 569) questions
p. 135) mentions it.
that the synod of Diamper confused
supposing
existence,
its
the names of Theodore and Diodore but the decree mentions
:

both and the doubt seems gratuitous.

ij;

Comp.
A. D.

^c.

2.

On

3 above.

i.

531)

The

c.

Eutych.

et

the anaphora of Theodore see Leontius of Byzantium

Nestorium

commentators, of

whom

Ishu'yabh of Arzon
20 part in

Vat. Syr.

of Arbela

iii.

19 (Migne P. G. Ixxxvi. 1368

c).

history of the rite must otherwise be sought in the

(fl.

(t

cl (5)

the works of the following are extant.

595) Questions on the mysteries, found in

(Assemani Vat.

960) Exposition of

abstracted in B. O.

iii

(i) pp.

catal. or.

iii

p. 280).

George

all the ecclesiastical offices

518-40

(tr. iv. is

on the

is

liturgy); his

Questions on the ministry of the altar is extant in Vat. Syr. cl (i).

Yabhallaha II (t 1222) Questions on betrothals and marriages and
25

on the sacred liturgy, ib. (3). 'Abhdishu of Nisibis (1318) The

Pearl is printed with a Latin translation in Mai Scriptt. vet. nov.
coll. X (2) Romae 1838, pp. 317 sqq., and is given in English in
Badger The Nestorians and their rituals ii, Lond. 1852, pp. 380-422
iv.

5 sq.

is

on the Eucharist.

Timothy

II

(fl.

1318)

On

the seven

of the mysteries of the church is abstracted in B. O. iii (i)

pp. 572-80. The Book of the Fathers or The heavenly intelligences,
included in the Nestorian \siW-hook shithaSunhadus, is attributed
to Simeon bar Sabba'e (t c. 340) but is certainly much later

30 causes

(Wright Syriac Literature p. 30, Maclean and Browne The

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

35 Catholicos

unpublished.
Narsai

(fl

490) Exposition of the mysteries {B. O.

Hedhaiyabh (t6o7) Exposition of

the mysteries

{ib.

iii

83),

[i]

p. 65),

Hannana

of

and Ishu'barnon (t826)

The Byzantine Rite

On

the division

of the

offices {ib.

i66) are mentioned in the Catalogue of 'Abhdishu,

but are no longer extant, unless

ii

p.

489

n. xi

literature

Ixxxi

the

anonymous tract mentioned in B. O.

Cp. Wright A short history of Syriac

be the work of Ishu'barnon.

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

Of modern

Assemani Bihlioth. 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

Persian

of the

introd. pp.

rite

319-323 discusses the originality

as against

Palmer Origines liturgicae i,

syrorum literariae

10

pp. 194-196 (4th ed.): Bickell Conspectus rei

pp. 61-5 discusses

torians

see

some points of the

On

liturgy.

Etheridge Syrian churches

pp.

the Nes-

54-134,

Badger

The Nestorians and their rituals Lond. 1852, Yule Cathay and
the way thither, 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
u. s., Bickell der katholische Orient Miinster 1874, 1-6 (no. 6
has notes on the liturgy comparing the Uniat and the Nestorian
On the Malabarese see Raulin Historia
forms in detail).
ecclesiae Malabaricae Romae 1745, Binterim Denkwurdigkeiten
iv (2) Mainz 1827, pp. 240 sqq., Etheridge u. s. pp. 150-171,
Howard The Christians of S. Thomas and their liturgies Oxford
1864, Rae The Syrian church in India Edinb. 1892.

IV.

A.
The

liturgies of S.

15

20

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.

The languages

are the following: (i) Greek, in use

30

among

the greek-speaking

populations of the Levant, whether Orthodox or Uniat, and in the western

Uniats, the Greek in Italy and the Albanian in Sicily: (2) Syriac, no longer
in use but formerly the

language of the Syrian Melkites or Orthodox

(3) Arabic,

the language of the arabic-speaking Orthodox, at least in Palestine, and of the

35
Uniat drawn from the Orthodox of Syria, now called ' Melkites ' or * Greek

Inh'odiution

Ixxxil

now

catholics': (4) Georgian, the language of Georgia, the exarchate of Tiflis,

some degree

in

ecclesiastical

in

process of displacement by Slavonic

language of Russia and of the Slavonic populations of the Balkan

peninsula and Austria-Hungary, both Orthodox and Uniat

5

Old Slavonic, the

(5)

when

since the middle of the seventeenth century,

the language of the church of

Orthodox and Uniat

(7)

Roumania and

(6)

Roumanian,

displaced Old Slavonic,

it

Roumanians of Hungary,

of the

Esthonian, Lettish and German, in use in the Baltic

provinces of Russia: (8) Finnish and 7a;^ar dialects of E. Russia and N. Asia,
Eskimo and Indian dialects of N. E. Asia, the Aleutian islands and Alaska, as
10 well as Japanese and Chinese, in use in the missions of the Russian church:
(9) English, in

among

use

now Orthodox under

Austrian colonists in N. America, formerly Uniat,

the bishop of Alaska and the Aleutian islands resident in

San Francisco.

Of

the liturgical books

it

is sufficient

mention

to

containing

(i) the HvttikSv,

and dealing
with questions of occurrence and concurrence, &c., and indicating most of the
first published in Twikov koI rd airopprjTa Venice 1545, and again
\ariables

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

TviTiKov aiiv &ea) dyiq} irepiex^^

naaav

20 Tov XpiffTov

fieyaKrjs

T^y eKKKijaiaariK^s aKoKovOias

ttjv diaTa^iv

much

ToO -xpovov oKov Venice 1685, and

simplified in IviriKov Kara ttjv ra^iv t^s

Constantinople 1888.

(KKXrjaias

and the books de tempore

\l)-^iov

in

(7)

below.

The

(2)

MT/i/afa,

25 diakonika being generally

'

occasional

and rubrics of the fixed elements of the

more or

less abbreviated.

(3)

the

the ^kvQo-

Evx^^^T'O'' contains,

besides the offices for the rest of the sacraments and the
pontifical offices, the text

from

Selections

Typikon are given under the several months and days in the

The

'

and

liturgy, the

AfirovpyiKov or

and rubrics of the liturgies, apart from the

the Euchologion, with some of the less frequently

At Ofiai XiiTovpyiai contains the text

other matter contained in

varying of the variable formulae appended.

The

(4)

'lepoSiaKoviKov contains the

diakonika: e.g. 'Ifpo^ia/coviKov veov Venice 1694, 'lepoSiafcoviKuu

30 anaaa

ttjs IfpoSiaicoviKrjs ra^eajs

f]

and responses are contained

npS^is

Venice 1768, &c.

in the 'XvWfiTovpyiKov

e. g.

(5)
'

iv

The

Trfptf'xfTat

fixed

hymns

kKoXovOla rod duayvou-

mov riyovv rd ffvXKdTovpyiKa Venice 1549, i64i,and vfcoaTL SiopOoOeiaa (sic) 1644.
(6) The 'AvayvcoariKov, the 'ATroaroAos or TIpa^airoaToXos and the EvayyeXtov contain the lections, the FvayyeXicrTapinv the table of
?,?

hymns

N.T.

lections.

(7)

The

variable

are found, for Sundays in the 'OKrdnjxos (Venice 1525 Sec), for Lent and

the three preceding

weeks

in the Tpicbdiov

(Venice 1522 &c.), for Eastertide in

(Venice 1544 &c.), and for the immovable feasts in the

M-qvaia (Venice 1548 &c.)
the festal hymns are repeated in the 'AvOoXuyiov
the

Ilf TTjKoordpiov
I

(Venice 1621 &c.), and again in part (the antiphons of the enarxis and the

hymns

(Venice 1509 &c.). It will be unnecessary

further to refer to any of these books except those contained in (2), (3) and (6).

40 of the Little Entrance,

See
J.
lit.

45

Leo

Allatius

de

in the 'fipoAo-yfOj/

libris

ii,

iittrod.

Graecorum Paris 1645, reprinted in

17 12: Cave Scriptorum eccles. hist,
Neale History of the holy eastern church

ecclesiasticis

A. Fabricius Bibliotheca graeca

Hamb.

v,

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

Lond. 1850, pp. 819 sqq. Daniel Cod.
:

lit.

iv,

Lips. 1853, pp. 314 sqq.:

The Byzantine Rife

Pitra

Hymnographie de

Ve'glise

grecque

graphic hellmique au quinzieme

et

Rome

Ixxxlii

1867, pp. 62-64

Legrande

seizieme siecle Paris 1885, Bibliogr.

Biblio-

au

helle'n.

dix-septieme siecle Paris 1894-5.

In speaking of a great living rite like the Byzantine

impossible, as

it

is

it

unnecessary, to do more than indicate certain

is

groups whether of printed texts or of manuscripts.

i.

Greek printed

texts.

At Bfiai XeiTovpylai tov ayiov 'icodvvov tov xP^croaTOfiov, BacriKeiov tov jxeydXoy Koi

7rpor}yia(T^eua)V'

Ta>v

rj

icTTopla fKKKrjaiaoTTiKr]

prjvos oKTO^plov'

This

is

kol

Teppdpov

apxi-^Tnancoirov

/jLvaTLKrj Ofoapla.

'Ei/ 'Pw/a//

df^icnTrjTt ArjprjTpLOV Aovko.

KutvaTavrivovrtoKeois

p^tXtooro)

(^k^"'

(1526) lo

tov KprjTos.

the editio pnnceps of these hturgies, published with the licence ot

Clement VII and, according to the colophon, edited with the co operation of
the archbishops of Cyprus and of Rhodes, Beyond this the source of its text
is unknown.
The text is reprinted in Swainson, pp. 101-87 (bottom). S. Chrys. 15

was published separately

TOV AT]fXT}Tpiov AovKas

T-qv

^pvaoOTopov KaTo.

in Aeirovpyia rod dyiov 'Icudvvov tov

(sic)

tov KprjTus eKSoaiv Venice 1644.

'H 6fia XfiToupyt'a tpv ayiov 'icodvvov tov

xP'^(^"(^'''opov

divtnd fHlSSd

sancH Joannis Chrysosfomt Yenetiis per Joan. Antonium et fratres

de Sabio 1528, and apud Julianos 1687 (greek and latin).
The

text

is

closely akin

to,

20

but not identical with, that of the edition of

Ducas.
AfiTOvpyiai
BufrtXft'oi;

Tav

dyicov naTepoov 'laKco/Soi;

tov diroGToXov kol d5eX0o^foi',

tov peyaXov, ^Icodwov tov xP^^'oo'Topov ParisilS 1560.

The source

of the texts

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

is

the cardinal of Lorraine prefixed to the corresponding latin collection, Paris 1560,

Antwerp

1560, 1562 (see above, p. xlviii), the editor Jo. a S.

the documents there contained as

The

drawn

Andrea describes

e mediis Graeciae hihliothecis

(f.

2 v).

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 EYXOAonoN

sive rituale

graecorum

of

30

cum selectis biblioMarci Floren-

thecae Rcgiae, Barberinae, Cryptae Ferratae, Sancti

tini,

Tillianae, Allatianae, Coresianae, et alits probatis

editis

exemplaribus collatum. Interpretaiione latina

Lutetiae Parisiorum mdcxlvii.

This

is

mm.

ss. et

illustratum.

Ed. secunda Venetiis mdccxxx.

35

the most considerable collection of materials for the history of the

text that has

been made, and

it

has never been adequately used.

Daniel Cod.

327 sqq. makes some use of it and embodies some of its collations for
S. Chrysostom.
Its most important texts are the Barberini, on which see below

lit.

iv pp.

and the following

40

f 2

Introduction

Ixxxlv
Ibid. pp.

153-156

(ed. 2)

Exemplar aliud

liturgiae

BastUanae

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

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

juxta

type intermediate between the Barberini and the mass of later

5

texts.

The

Europe by Isidore Pyromalus, a friend of Goar's, was

ms., brought to

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

Eigne (Morel
Morel's text

is
is

apparently meant,

viz. in Liturgiae

derived either from

omnem

De

la

at least

evidently identical with that referred to), the origin of which

This translation was, no doubt, in

10 he had been anxious to ascertain.

et

patrum Paris 1560:

Cochlaeus Speculum antiquae devotionis

J.

cultum Dei

alium

ap.

S.

circa

fact

missani

Victorem extra muros Moguntiae

1549 or from G. Witzel Exercitamenta syncerae pietatis multo saluberrinta inter

quae lector hahes liturgiam seu missam S. Basilii mag. recognitam Mogunt.
15 1555: and Cochlaeus and Witzel derived
latinae translationis
i.

e.

it

independently from a vetustus codex

belonging to the monastery of S. John in the Rheingau,

Johannisberg on

the

Rhine below Mainz

see Speculum
Both the mss. are
:

Exercitamenta epistola nuncup. and praefatio.

present

at least,

Goar's greek

not in the Bibliotheque

is

p.

117

and

lost for the

Nationale, and

20 the Johannisberg ms. has probably perished, the library having been burnt at

The texts are important as containing

some ways different from that of later texts. It

the beginning of the present century.

the diakonika and an order in

noticed that the prayer of the Cherubic Hymn Ohhih dfioi is wanting,
and the text of the prayer of Elevation Upocrx^^ Kvpie is intermediate between
identical with the text in [Amphi25 that of the Barberini ms. (p. 341 below
opera omnia ed.
lochius] Vita S. Basilii 6 in ^S. patrum Am.philochii
Combefis, Paris. 1644, p. 176 b) and that of S. Chrysostom in Grottaferrat. r^S vii

may be

of the ninth or tenth century.

C. A. Swainson
30 sources

Cambridge

The Greek Liturgies

chiefly

from

original

1884, pp. 76-187.

This gives, pp. 76-98, the three liturgies from the Barberini ms. with variants
Chrysostom from Vat. Graec. T970 {codex Rossanensis), and again pp. loi-

in S.

144, 151-187 from Burdett-Coutts

iii.

42 (eleventh cent.) and from the

princeps with variants from other add. and

some mss.

editio

The comparison

of

35 eleventh and sixteenth century texts is inconveniently arranged and misleading.

The choice of materials is arbitrary and inadequate, and it is assumed that

conclusions can be

drawn from

the

mere length

of a text without regard to its

intended scope, whereas in fact a modern altar-book

than the earliest

known

text.

Hence

is

not materially longer

the comparison of an eleventh century

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,' w^hich is not the
case unless it be meant that they are altar-books and therefore do not contain
;

'

the diakonika.

The

'

momentous

between the eleventh and the

additions

teenth centuries' referred to on

xxxvi

p.

affect

only the Prothesis

extent and their momentousness can be judged of from Appendix

The

six-

their 5

below.

service-books of the Orthodox use, until the present

seem

have been printed exclusively at Venice where

was published in 1526, 1545, 1558 &c., and
there has been a series of issues by various editors ever
since.
In the present century editions have been printed at
Constantinople, e.g. 'E.vxokoyiov t6 fiiya 1803, and at Athens, e.g.
Ai 6elaL XeiTovpyiai 1 835, the latter representing the use of the
church of Greece which has characteristics of its own. Of the
century,

to

the Euchologion

service-books of the Uniats, the Basilian use of Italy

Sented by At

Belai "KeiTovpylai

Tov aylov BacriXet'ou pova)((HS Kara

fiovT]

dyico

Kara

ttjv

prjv fcai e^o?

Rome

tu^iv tov tvttikov

RoHie 160I and

tj]s

TtavcriiTTOv povrjs

the latter arranged as a

the editions of EvxoXoyiov t6

sent the use of the

fxeya,

Greek Uniat

repre-

t)

^prjrai

Rome

r)

15

crf^aapia

AeiTovpyiKov crvv
tPjs

Roman

Qea

KpVTrTO(f)eppr]s vai

twv iTaKoypaiKwv pova^6vTa>v tov peyaXov Trarpos

1683,

is

edos Upovpyelv rois IraXoypacKols

ra^iv tov tvttikov

Tr)v

KpvTTTrjs ^eppaTTji KoXovpevr]

7]

ai?

10

rjpcov BairiKeinv

missal

20

while

1754 and 1873, repre-

in general.

See E. Legrande Bibliographie hellenique an xv et xvi siecle Paris 1885, Bihliog.

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 At Qt'iai XeiTOvpyiai
Lond. 1894 (chiefly from edd. Venice 1851, 1888, Constantinople 1858).
Translations, (i) S. Chrysostom was translated into Latin for Rainaldus de 30
Monte Catano by Leo Thuscus in about 1180 from a text of the end of the
eleventh or the beginning of the twelfth century, as is indicated by the names
of Nicolas patriarch of Constantinople (Nicolas III 1084-1111) and of Alexios
the emperor (Komnenos 1080-1118) commemorated in the great intercession
This version was published by 35
(the other patriarchs cannot be identified).
Beatus Rhenanus in Missa d. Joannis Chrysostomi secundum veterem usum
ecclesiae Constantinopolitanae Colmar 1540 (Horawitz and Hartfelder Briefwechsel
d. B. Rhenanus Leipz. 1886, pp. 617, 466, 471, 474) and reprinted in Ltturgiae
sive missae ss. patruni Parisiis 1560, Antwerpiae 1560, 1562, and fragments of it
in Swainson, pp. 145-7.
Another latin version was made in about 1510 by 40
Erasmus for Fisher of Rochester (Fisher de verit. corporis et sanguinis Christi in

Introduction

Ixxxvi
euchar. Colon. 1527,

f.

113) from

cent (Gasquet and Bishop

p.

two

mss,,

one of them said

to

be of the twelfth

Edward VI and the Book of common prayer Lond.

187 note) and published in Opera S. Chrys.

t.

v, ed.

1890,

Chevallon, Paris 1536, and

separately in D. Joannis Chrysosiomi ntissa graecolatina D.

Erasmo Roterodamo

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

and t. iv Paris 1624 and again in T^s Qt'ias Kfirovp-yias rod ayiov ^lojdvuov tov
XpvffoffTofjiov dvo Kfiixfva Venice 1644 (being the text and version of 1528, and

5 interprete Paris 1537,

a text with Erasmus' version, described in

the preface

as

reprinted from

an edition by Morel, 1570) and Aeirovpyias tov ayiov 'lcx:avvov tov xp^<^o(rT6fiov
10 iTipa e/fSoffis TfXfiaOai elojOvias cV tcctl twv fiovaaTTjpiaiv Venice 1644 (^being
apparently a reprint of the second part of the former). Another version was

Worms

in 1541 from a Trier ms. by Ambr. Pelargus (who remarks

on the great differences between the Trier text, that used by
Erasmus, and a roll in the cathedral church of Worms: this last is also 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.

published at

in his preface

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.

Paris 1735, gives a version from the text of Savile Opera S. Chrys. t. vi.
ed. Morellii Paris. 1570,' i.e. apparently

xii,

20 Etonae 1612 (described as derived from

'

See Cave Scriptt. eccles. i p. 305, Fabricius

Biblioth. graeca vii p. 651 sq., xiii p. 824, Burbidge Liturgies and offices of the church
Lond. 1885, pp. 41 sq., Legrande Bihliographie hellenique au dix-septieme siecle
Gasquet and Bishop u. s. A German translation was published
i p. 459 sqq.
25 by G. Witzel in 1540 (Horawitz and Hartfelder u. s. pp. 466, 469), and a modern
version by Rajewsky in Euchologion d. orthodox- katholischen Kirche Wien 1861-2.
English in Brett Collection pp 42-56 (anaphora from Goar) Covel Account of
the present Greek church Cambr. 1722, pp. 15-28 (from 'Ev^oXoyiov Venice 1673)
AfiT.

ay. vaTepojv Paris. 1560).

T.

King

Rites

and

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

30 (from the Slavonic): Neale History

introd. pp.

The divine liturgy of our father

Lond. 1866 Robertson Ai Ouai \eiTovpyiai
1842)

in

of his

(2)

the divine liturgies

above).

On

own was

341-726 (from edd. Venice 1839,

the saints John Chrysostom

among

Lond. 1894 (see

the old Latin version of S. Basil see above p. Ixxxiv,

also published

by G. Witzel

in 1546 (according to

A version

Gasquet and

35 Bishop u. s.): another from the edition of 1526 by Gentianus Hervetus, Venice
1548, reprinted in the Biblioth. patrum Paris 1624 t. ii, 1644 and 1654 t. xii

and another from a ms. in Uflfenbach's library, consisting of leaves promiscuously arranged, in J. H. Maius Bibliotheca Uffenbachiana Halae 1720, p. 498,
reprinted in Migne P. G cvi. 1291 sqq. (certainly not of the ninth century as
40 there stated). German in Rajewsky u. s. English in Brett pp. 57-70 (anaphora
only, from Goar), and Neale and Robertson as above.
(3) The Presanctified
was translated, from the edition of 1526 and an Euchologion, by Gilbert
Genebrard, and published

in

the Biblioth. patr. Colon. 1622

1644 and 1654 t. xii, Lugdun. 1677

45 Rajewsky, Neale and Robertson as above.
t.

ii,

t.

xxvii.

t.

xv, Paris 1624

German and English

in

The Byzantine Rite

Ixxxvii

The Lectionary.
(l) The 'Aj/nyi/cbaei? or avayviid^xara, the Old
Testament lections of the divine office, were printed separately
with the proper 7rpoKi[j.eva in Bi^Xiov Xcyofxevov AvayvaxTTiKov nepie^^ov
'

Ta avayvwdfjiara

TTcivTa

to.

iv Tois iaTrepivois rov oXov (vtavTov

iv Tois ^i^Xiois Tcov 8u)deKa fJLrjvav

Venice 1595-6.

/cat

ra eV

to.

T fvpinrKOfxeva

tco rpicol^ico Kul iv too TTfvTr]Ko<TTapi.a> 5

This has not apparently been often reprinted,

The lections do not belong to the liturgy except in

when the two lections of the ferial ia-Trepivos, from Genesis

if at all.

Lent,

and Proverbs respectively, become on Wednesdays and fridays

They

the lections of the Presanctified.

Tpibodiov.

(2)

The

or

'Attoo-toXos

are contained in the

Upa^arrocrToXos,

10

containing the

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

was printed

the Apostles in Eastertide,

frequently since.

and

In

alleluias are

some

added.

at

Venice

in

1550 and

editions at least the proper npoKel^eua

(3)

The

taining the Gospels for the year,

Qelov Ka\ Upbv EvnyyeXiou, con- 15

was published

at

Venice

in

1539 and often since. (4) The EvayyeXia-rdpLov or table of Sunday

Gospels for the year was published in EvayyeXia-Tdpwv nepuxov rrjv
Twv evayyeXtOTTcov

1614, 1624,

and

dta^o^rjv
is

Venice 1872.

e.g.

nodeu ap)(ovTai

appended

The

to

Koi

modern

nov KaraXijyovaiv

Venice

editions of the EvayyeXiov 20

later editions include the Apostles in

the table.

The

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

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 'E.va'^yiKLardpiov see further in the Glossary sub voce.

The other languages of the rite.

Of the Melkite Syriac only the Gospel

30

lectionary has been

published in Bibliothecae syriacae a Paulo de Lagarde

collectae

quae ad philologiam sacram pertinent Gottingae 1892, pp. 257-402

('the Jerusalem Syriac').
See Tischendorf-Gregory Nov.

test,

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

Ranke in Herzog-Plitt Real-Encyclopddie

The Gospels are tabulated from Bodl. Dawk. 5
E.

bibl.

Bodl. cc. 114-29.

xi,

in

s. v.

Perikopen, pp. 470

Payne-Smith

sq.

Catal. codd. syr.

35

xxxvili

Introduction

The Arabic
in

At

for the use of the

XfiTovpyiai

delai

Orthodox

a^jJLVI j\j^^\

jLoA-i^

in Palestine is printed
(77z^ book

t-jb-S

of the

service of the holy mysteries) Jerusalem, at the Patriarchal press,

i860 (arabic only).

e,

The Uniat

Melkite use

is

found

in At 6Ciai

l^IS {The book of liturgies) (Rome

Vienna 1862 (parallel greek and arabic).
XfiTovpyiai oL^^^:l>^)

The Gospel lectionary

is

tabulated in

Mai

1839?),

Scriptt. vet. nov. coll. iv (2)

Romae

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

10

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

were published for Servia, with the lections at Venice in 15 19,
i554 and in three editions about 1570, and without lections at
Venice in 1527 (Dobrowsky Institutiones linguae slavicae Vindob.
p. xl;

1822,

P. J.

Safafik Gesch.

d.

siidslawischen Literatur,

Prag 1865, t. iii 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

ed. Jirecek,
15

i,

Uebcr georgianische LitteraturV\l\Qn 1798,

p. 122).

German

In

the liturgies are published for the use of the

20 Russian colony at Alexandrofifka near Potsdam in Maltzew die
gottlichen Liturgieen unserer heiligen Vciter Johannes Chrysostoinos,

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

Berucksichtigung

The
25

and

in
In

d.

griechischen Urtexte Berlin 1890.

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

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

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 Grtindriss d. romanisch. Philologie
Strassb.

till

sometime

till

in the

i,

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

of Kamchatka (1840-68^ aftei-wards metropolitan of

Innocent archbishop

Moscow,

assisted in the translation of the liturgy into several dialects of

Aleutian islands and Alaska.

35

iii.

translated

or

N.E. Asia, the

See American church review July 1877.

Manuscripts.
(i)

Rome,

Biblioth. Barberina.

end of the eighth century,

are abstracted in

Goar

in uncial.

Y.vxpk6yiov pp.

MS. iii. 55. Parchm., of the

Euchologion. The liturgies
83-85, 150-153, 173 (ed.

2),

The Byzantine Rite

Ixxxix

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

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

Marco

to a note

on the

fly-leaf,

was bequeathed

Florence by one Nicolas de Nicholis, having been

at

according to Goar's prooemium, by a

On

the volume

palaeographical grounds

it

is

member

to the

left in

convent

Florence,

of the Council of Florence in 1439.

assigned to the eighth or ninth century, and

probably more closely defined as between 788 and 797 by the com- 10
memorations on p. 333 below, where the fiaaiXfis must be Constantine VI

the date

is

(779 97) and Mary (married in 788) or Theodota (married in 795), and the
^aaiXiaaa the dowager empress Irene. The lacuna of eight leaves in S. Basil
is

supplied below, pp. 327-36, from Grottaferrata F

The

(2)

jS

vii.

bulk of existing manuscripts are of the eleventh

15

seventeenth century, while texts of the tenth century are

to the

The

rare.

diversities

insisted upon,

for the

among manuscript
most part

affect

so frequently

texts,

the completeness of

the contents and only in a small degree the text of the liturgy
celebrant's

books are commoner than more complete

altar

20

documents.
Tenth century, Grottaferrat.
iv, xx (2)
Paris Graec.
Burdett-Coutts iii 42 (given in Swainson, Chrys. Bas.). Twelfth
328 (i)
century, Rome, Bibl. Angelica C. 4. 15 Grottaferrat. F /3 xxi Milan F. 3 sup.:
Paris Graec. 330, 391, 392, 409: Bodl. Laud. 28, Aud. E. 5. 13
Burdett-Coutts
Ninth or tenth century, Grottaferrat. r/3

/3

X,

XX

vii (i).

Eleventh century, Grottaferrat. F

(i).

j8 ii,

25

i.

ID (variants in Swainson, Chrys. Bas.).

FjSxiv:

288

centur}^. Vat. Ottobon.

grace. 447, 452

^2.0,

century, Milan P. 112 sup.:

Bibl.

F ^

vii

(2\

xviii

S.Saba

Fourteenth

11.

Venice Append,
Cairo Patriarch. 30

605, 607 (patriarchal hiara^is).

Fifteenth

Paris Graec. 326, 2509, (Goar's ms., pp. 78-83),

Mazarin Graec. 727 Munich Graec. 540 Patmos 641, 690, 703 Jerusalem
Sixteenth century, Rome, Bibl. Corsiniana 41 e 29, 41 e 31
56.
:

Saba

Grottaferrat.

F ^

401, 618, 621, 687, 692.

160, xi, 28

Seventeenth century, Venice Nanian. 219, 221, ii. 159,

Jerusalem Patriarch. 74, 99, 334,

Paris, Bibl. Mazarin Graec. 725

474, 481 (i), 5.

Rome, Vat.

Venice Nanian. 192, ii 147

Paris Graec. 393 35
Munich. Graec. 409: Jerusalem 5. Saba 48, 53, 250, 392,

xxiv

ix,

Bodl. Barocc. 42, 107

ii.

Grottaferrat.

Paris Grace. 324, 328 (2), Suppl. graec. 469

69: Jerusalem Patriarch.

5.

Thirteenth centurj^, Grottaferrat.

Milan E. 20 sup.: Paris Graec. 112: Bodl. Cromw.

Saba S21, 384, 540, 571, 584, 585, 586.

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

48, 64, 89, 105, 108, 112, 129, iv. I, 10, 13, 17, 25,

Of unassigned

Barberina

iii.

date,

12, 22, 35,

40 (Goar's Barbenn. secund.),

41, 70 (these are described simply as Euchologia,

and probably they do not

40

xc

Introduction

contain the liturgies, while no doubt some of them belong to group (4)
below): Milan F. 10 sup., E. 18 sup. 2: Jerusalem 5. Saba 570.
Goar's
Euchologion patriarchale (Grottaferrat. T )3 i, twelfth cent.) does not contain
all

the liturgies.
5

they are

From

(3)

and

Some

other mss. are mentioned by Goar and by Swainson, but

difficult to identify

from their descriptions.

the eleventh to the fifteenth century commonly,

two before and after this period occawere written on a roll, a strip of parchment several feet in length and from six to eight inches broad
attached to a wooden roller with ornamental finials, written over
on both sides, the text of the verso beginning from the roller
in order that in use the parchment after being unrolled might
be rolled up again. Such manuscripts are generally celebrant's
books containing little beyond the prayers and short rubrics
in some cases they have at least the cues of the diakonika, and
deacon's rolls containing only the diakonika are not unknown.
Each roll commonly contains a single liturgy, occasionally two
or even the three.
for a century or

sionally, the liturgies

10

15

Ninth

or

tenth century,

20 century, Grottaferrat. V

/3

xli

Grottaferrat.

(fragment)

r & xxix (fragments).

Bodl. Bodl. Add.

12,

Eleventh

E. D. Clarke

(ff. i, 230:
fragments). Twelfth century, Brit. Mus. Add. 22749, 27563,
27564: Paris Graec. 409: Monte Cassino (fragment): Messina Grace. 176:
Chalki Theol. School Jerusalem 5. Saba 2 (fragment). Thirteenth century,
Brit. Mus. Add. 18070
Paris Graec. 409 a, Suppl. graec. 468: Patmos 707, 709,
Fourteenth century, Patmos 714, 716 (prothesis and diakonika), 721,
25 710, 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,

38

Patmos 719 (with

On

prothesis), 723, 724, 726.

Seventeenth century, Patmos 717.

these mss. generally, and for other examples, see Gardthausen griechische

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

This form of liturgical ms.

is

called kovtclklov, kovSukiov, kovSclki.

used for a copy of the liturgy, whatever

Hence

form (Theod.
Balsamon in can. 32 in Trullo p. 193 [Migne P. G. cxxxvii. 621 b], resp. ad Marc.
35 5 \}-^- cxxxviii. 957 b]: 'E.vxo^oyiov in ordin. presb e.g. Venice 1869, p. 165), and
in syriac kundoko is used
similarly in arabic kinddk (Bodl. Bodl. 402, f i
KovTOLKiov &c. are

its

generally of a

40

roll,

not apparently of a liturgical book in particular).

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

communities of Italy and Sicily. They no doubt in some cases
may preserve usages which have vanished from the eastern
books and besides this they have an interest of their own both
;

The Byzantine Rite

more or

as representing a development

xci

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
Basilian monastery in the Alban Hills

of the thirteenth, V
xii

13

xiii

of the sixteenth, T

/3

They do

rite.

library of Grottaferrata,

the

in
:

not appear to

of the twelfth century,

of the fourteenth,
xvii, xix, xxxiii

)8 iii

/3 viii,

the 5

xv

(Goar's cod. B. Falascae),

of the seventeenth, r

T B

)3

xxiii,

(See
Messina Grace. 107 (xvth c), 144 (xvi) 10
are Basilian euchologia, and probably the liturgies ib. 160 (xiv), 147 (xvi), 56
(xvii) are Basilian
and Vat. Basilian. grace, ix (= Vat. gr. 1970, Sv^^ainson's C),
xxxviii

of the eighteenth, F ^ xxvi, xxviii

Rocchi Codices cryptenses

Romae

of the nineteenth

xxxii.

1884).

xvii, xviii,

li,

Milan

7 sup. (xiith c), Paris Grace.

323 (xvi) probably

belong

all

no doubt do many of the Barberini euchologia mentioned

to this group, as

above: and Bodl. Auet. E.

5. 13 (xiith cent.) formerly belonged to the Basilian

monastery of S. Salvator at Messina. Texts of S. Chrys. and S. Bas., v^ith latin
versions by Leo Thuscus and his contemporary Nicolas of Otranto, are contained
in a Karlsruhe ms., formerly belonging to the abbey of Ettenheim-Miinster,
described by F. J. Mone in Latcinischc u. gricchischc Messcn Frankfurt a. M. 1850,

pp. 138 sqq.

The

texts appear to be Italian.

15

20

connexion with this group of manuscripts may be

In
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
but the considerable variations of

25

text in the several copies

suggest rather that

serious attempt to combine the two rites and that

in

use in the Greek communities in

Italy.

It

was

it

it

represents a

was

first

actually

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 commentarius in eandem

30

cum

niissa apostolica Petri apostoli Antw. 1589 and Paris 1595,

and was reprinted in Biblioth. patrum ii Paris 1624 and Fabricius
Cod. apocr. Nov. Test, iii Hamb. 1719 (greek and latin).

35

contained in Grottaferrat. T P vii (ixth or xth cent.), Vatican Vat. grace.

1970 (xii), Paris Suppl. grace. 476 (xv'i, Grace. 322 (xvi). Swainson pp. 191It is

203 prints
first

it

from the Vatican ms. with variants (inaccurately given) from the

Paris ms.

Hymnographie de

Cp. Le Nourry Apparat. ad

Veglise greeque

Rome

biblioth.

1867, pp. 72 sq.

patrum

i,

c.

34

Pitra

40

Introduction

xcll

The

The manuscripts

Lectionary.

of the 'Kt76(tto\o^ and

Tischendorf-Gregory Novum
Testamentum graece iii, ed. 8, pp. 687-800 and in Scrivener
Introduction \, ed. 4, pp. 328-76.
Some of these manuscripts
also contain Old Testament lections, but the documents of the
'Ai/ayi/coaTiKoj/ have not apparently been collected.
(5)

the

are

EvayyeXiov

tabulated

in

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

Syriac and Arabic manuscripts.

(6)
Syriac.

10

(14th c),

Brit. Mus. Add. 14497

c: with arabic rubrics).

(i) Liturgies.

xl (i6th

ib.

(c.

xi or xii)

Vat. Syr. xli

(2) Ledionaries.

Vat. Syr.

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

9:
Mus. Add. 14489 (a.d. 1023), 17218 (xi).
Arabic, (i) Liturgies.
Vat. Arab, xlvii (greek-arabic, a.d. 1582);

15 (i6th c, Uniat): Bodl. Bodl. 402 (S. Chrys.'

greek-arabic).

(2) Ledionaries.

Brit.

xlviii

Jerusalem 5. Saba 327 (1640:

Vat. Arab, xvi

(12th c),

dcxii

(15th

c.)

Bodl. Daivk. 36, 39.

History &c.

iv.

In Appendices

(i)

of the dioceses

20 liturgies

absorbed

the

into

and

of Asia

patriarchate

are given outlines of the

and

Pontus,

which were

of Constantinople,

gathered

respectively from the canons of Laodicea and from the writers

of the Pontic diocese.

25

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

d. vierteti

(2)

In Appendix

O similar outlines of

the Byzantine liturgy

and sixth centuries,

and in Appendix P from those of the seventh and particularly
S. Maximus.
are collected from the writers of the

fifth

On

the liturgy in the Constantinopolitan writings of S. Chrysostom and

Gregory of Nazianzus see Probst Liturgie d. vierten Jahrh. pp. 202-26.
S. Basil is first mentioned by name in Peter the Deacon (c. 513) de
incarn. et gratia 8 (Migne P. L. Ixii. 90 c) and Leontius of Byzantium (c. 531) c.
Eutych. et Nestor, iii. 19 (Migne P. G. Ixxxvi. 1368 c) and the 32nd canon in Tridlo
35 ;Bruns Canones i, p. 47), and it is implied in [Amphilochius] Vita S. Basilii 6 (ed.
Combefis, Paris 1644, p. 176). S. Chrysostom is not alluded to by name before

30

S.

the Barberini ms.,

below.

where three prayers are

Swainson,

p.

attributed to him, pp. 315. 319, 343

title, and the assign-

xxxi, argues from the absence of a

ment of only these three prayers

to S.

Chrysostom, that the liturgy as a whole

The Byzantine Rite

was not

him

attributed to

But the abrupt opening of

ms.

at the date of this

xclli

the liturgy without even a rubric suggests that the omission of the

title

is

and that an illuminat'='d title, like that of S. Basil, was meant to be

inserted and afterwards forgotten while it is not unusual to attach the name

accidental,

of the reputed author of a liturgy to individual prayers contained in

(see e.g. 5

it

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, e. S. Gregory

Swainson

156,

p.

i.

Rome;

the Great of

but otherwise to S. Epiphanius (Vat. Graec. 1213, Bodl.

Germanus

Crornw. 11) or to S.

of Constantinople (Corsiniana 41 e 29, 41 e 31,

and a passage common to Theodore of Andida Comment. 15

liturg. 32 and Sophronius Comment, liturg. i states that some attribute it to
and in Sinai Graec.
S. James, others to S. Peter, and others to other authors
^od\. Auct. E.

13),

5,

See Mai Nov. patrum biblioth. v (4)

(The liturgy of Gregory Dialogos in the second edition of the
pp. 97-99.
Liturgy of S. Peter Paris 1595 [Swainson p. ix], is not the Presanctified as 20
Swainson states [ib. note i] but a greek version of the Roman mass).
1040

it

is

apparently assigned to S. Basil.

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

Such illustrations might be indefinitely multiplied, but those collected below

enough to indicate the line of development and to dispose of the view that 25

are

the Prothesis in anything like

its

present complicated form

is

of so early a date as

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

is

to the

body of the book are given

in this appendix,

it is

meant only

that the

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

30

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

(Migne P. G. xci. ^Sl~l^l)i ^^ which a latin version
was published in Lilurgiae patrum Paris 1560. See below p. 537.
(4)

Mvo-raycoyia

(/S)

S.

Germanus

Kai fivaTiKT] Ofcopta

tS)v

PaHs

dyicov iraTfpau

Paris 1560
TTarpos

The

T]p.cov

of Constantinople (t

and

1560,

and

740)

'la-Topla fKKXrjaiaa-TiKf]

pera kol

AtiTovpyiai 35

in latin in Liturgiae

patrum

napa rov

iv ayiois

in 'H Q^la Xeirovpyia

Teppavov

text has

c.

(MigneP.G^.xcviii.384-453)published in
pp.rjvevpevr]

(iXXcou tivwv

Venice 1639, i6qO.

been interpolated, probably in the eleventh or

and its original form is at present irrecoverable.

twelfth century,

See below,

(y)

S.

Theodore the Studite

(t

826)

'Epfirjveia ttjs

ddas

40

Iiitroditction

xciv
XfiTovpyias

rSiv

Trpor]yia(TfXPa)v

published by Mai in

Theodore of Andida

(S)

XCIX.

1687-90)

Romae

biblioth.

Upodecopia Ke^aXatwo-eco?

(4)

firSt

1849.

Tu}u v Tj]

TTfpi

6i!a

(Migne P. G. Cxl. 417-68)

biblioth. vi (2) Romae
patrum
Nova
in
Mai
by
first published
unknown but since
is
Theodore
of
date
The
sqq.
1853, pp. 547
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

XfiTovpyia
5

(Mlgne P. G.

Nova patrum

yiuajjie'vcov

avix^oXcov Koi pv(TTT)picov

Germanus, perhaps later than the interpolation of the latter.

S. SophroniuS Aoyos nfpux^^ '''1^ iKK\T](nacrT(,Kijv aTracrav laToplav koi

10 S.
(f)

Xenrofxfprj d(pr]yqaiv irdvTcov

tmv

ev

rfj

Qclq iepovpyiq reXovpevcov^

a fragment

breaking off after the exposition of the great entrance (Migne

P. G. Ixxxvii. 3981-4001), first published by Mai in Spicilcg.
J

romanum

iv,

Romae

1840,

pp. 31 sqq.

It

is

attributed

to

Sophronius of Jerusalem (t 637) but is certainly of much

The three
later date and apparently later than Theodore.
commentaries, of S. Germanus, of Theodore of Andida, and of
Sophronius, have a considerable amount of matter in common
S.

20 cp.

p. 540 below.

(C)

Nicolas

Cabasilas

of

Thessalonica

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

first published in a latin version by Gentianus Hervetus, Venice
1548, reprinted in Liturgiae patrum Paris 1560 and in the
(fl.

patrum Paris 1575 t. iv, 1654 t. xii, Lugdun. 1677

was first published in Biblioth. patr. Paris
t.
S. Simeon of Thessalonica (t 1429) HtpX rrji lepa^
{rf)
1624, t. ii.
XfiTuvpyias (Migne p. G. civ. 253-304) and Uep\ roG dylnv vaov
{ib. 305-61), being sections of a work first published by John
Molibdos of Heraclea under the title 2vp.ecbv rod paKaplov dpxL(Tn(TKr.7rnv
eea(TaXov[KT]s Kara alpeaewv ktX Jassy 1683, of which Migne is a reprint.
A latin version of a shorter text had been published by Jac.
Pontanus S. J., Ingolst. 1603, and reprinted in Biblioth. patr. i,
Paris 1639, &c. A text of the same type as Pontanus' with an
emended latin translation is given in Goar EvxoX6yu>v pp. 179-94
Bibliothecae

25

30

xxvi

35 (ed. 2).

the text

{B)

Nicolas Bulgaris

KaTr]xncns Upa

fJToi,

Tr^s

deias Kul lepdi

Venice 1681 (2 edd.), Constantinople 1861 (in

english by Daniel and Bromage, The holy catechism of Nicolas
Bulgaris Lond. 1893).
XeiTovpyias

i^rjyrja-is

::

The Byzantine Rite

Germanus' work

S.

frequently to S. Basil
graecorunt

et

hist,

xcv

attributed in the mss. to several different authors, very

is

see Fabricius Biblioth. graeca

mon.

ii,

Romae

p 548

vii,

Pitra Jur.

eccl.

Pitra discovered an almost

1868, p. 297.

latin version by Anastasius Bibliothecarius of the uninterpolated

and he published the first six chapters of it, u.s. pp. 298 sq.: he died
before fulfilling his intention of publishing the whole, and the ms. is for the

contemporary

text,

The discovery

view mentioned b}-commentary is the work of Germanus II

On Theodore of Andida see Mai Nov. patrum bibl. vi (2"^ pp. 545 sq.
(fc. 1255).
On the text of Simeon of Thessalonica see Fabricius Bibl. graec. ed. Harles, xi 10
John Nathanael 'H Oiia Kfirovpyia
p. 328, reprinted in Migne P. G. civ. 18.
HiToi (^rjyrjaeaju Sia(p6pcov SiSaoKaKajv Venice 1574 is a compilation from Germanus,
Theodore of Andida, Nicolas and Simeon.
present

lost.

of this version disposes of the

Biblioth. graeca u.s.) that the

Fabricius

Regulations affecting the

(5)

collections in Pitra Jur.

Romae

1868,

and Gedeon

rite

are to be found in the

graecorum

eccl.

Kai/oj/jxat 8iara|ets

hist,
.

et

twv

monnmenta

15

\\,

aytcoraroi/ narpi-

and points of ritual,

which the emperor and the court
by Constantine VII Porphyrogennetos

apx^v KiavaTavTivovnoXecos Constantinople 1888

in particular of celebrations at

assisted, are illustrated

(912-58)
in

"Ek6(tis TTjs ^(la-iKflnv rii^eas (dc

Migne P. G.

cxii.)

Ilfpt TOiV o(ficf)iKia\i(ov

fj.yaXi]5 (KKXrjo-ias {lb.

On

(6)

Leo

the

Allatius

caertmoniis aulae byzantinae 20

and Geo. Codinos Curopalates

Tov TraXariov KoivaTavTivovTToXfccs koI tcov

clvii.

1450)

25-I21).

Greek Church see the notes

De

(c.

offxpiKLcov Ttjt

occidentalis atque

ecclesiae

Goar

in

Evx<>X6yiou

orientalis perpetua 25

consensione Colon. 1648, cc. 1531-1600 ^de missa praesantifica-

torum)

orientalis

1672

De

P.

Arcudius

in

septem sacramentorum administratione

concordia

ecclesiae

N. Blancardus Philippi cyprii ch'onicon

occidentalis
iii,

ecclesiae

et

Paris.

graecae

Christophori Angeli de statu hodiernorum graecorum enchiri- 30

dion Franeq 1679
Tho. Smith De graecae ecclesiae hodierno
.

Oxon. 1676, Lond.

statu

1678, Trajecti 1698

P.

Ricaut The

and Armenian churches Lond. 1679

Covel Some account of the present Greek church Camb. 1722:

present state of the Greek

Neale History of the holy eastern church : general introduction

Lond. 1850 Daniel Cod. lit. iv, Lips. 1853, pp. 373-420 (notes on
S. Chrysostom)
Rompotes XpiaTtaviKr) rjBiKq Ka\ XenovpyiKq Athens
:

A. Riley Athos or the mountain of the monks Lond. 1887

H. Lucas in Dublin Review cxii (April 1893) pp. 268-92 (on the

1869

35

Introduction

xcvi

On

Enarxis).

progresso

Greek

the

rite in

e stato presente del rito

Italy see

Rodota

greco in Italia

origine

1758-63

Lenormant La Grande-Grece Paris 1881-4 Rocchi La hadia

Roma 1884 H. F.Tozer in Antiquary Aug. 1883,
Oct. and Nov. iQQd>, Journal of hcllenicstudiesOct. 1889: Vannutelli
F.

di Grottaferrata
5

DeW

Roma

XVI

sgitardo alT oriente

le

colonic Italo-greche

L'abbaye de Rossano Paris 1891.

Batiffol

On

Roma

1890

the Russian

P.

rite,

G. King Rites and ceremonies of the Greek church in Russia

Lond. 1772: Rajevvsky Euchologion der orthodox-katholischen
Kirche Wien 1861-2 Maltzew Die gottlichen Liturgieen unserer

J.

10

heiligen Vdter &c. Berlin 1890.

For

(7)

illustrations of buildings, instruments, vestments,

ritual &c. see,

some of the above, Leo

besides

Allatius

tion bk.

ii

recent.,

de narthece

Mai Nova patrum

8ic.

biblioth. vi (2) p.

585 (engravings of

a series of miniatures from a Jerusalem manuscript,

now

in the

Sabas bp. of Majaish Sacristie patriarcale dite synodale

de Moscou, 2nde ed., Moscou 1865 (engravings of the treasures
of the Moscow sacristy) Marriott Vestiarium christianum Lond.
1868 Rohault de Fleury La messe Paris 1883-9 Bayet Uart
Vatican)

20

De

Colon. 1645 Texier and

Vu\\?in Byzantine architecture Lond. 1864: Neale History: introduc-

graecorum

templis

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

25 national church in Russia

the books of the Uniat,

with the

Roman

in Austria

i.

under the archbishop of Leopol.

Gregorian.
a.

S. Nerses of

IrLlrn&gunj
tions

the Armenians since the xivth century in communion

Turkey now under the titular patriarch of Cilicia and

e.

Printed texts.
I.

30

i.

see, in

on

L.

the orders

the oblation)

Lambron

]unp<lpii.uj^nL.p[,L%^

'f,

Iftup^u

W^lrl^m-fd^fujU [unp^pq.nj ufuimiupujtj^ {^Considera-

of the church and Commentary on the mystery of

Venice 1847, pp. 193-226.

The Byzantine Rite

This

xcvli

the text of the hturgy with the ordination of a presbyter, prefixed to

is

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

upptui^'b

]nn[i'^fiq.ujutlrinfi

ufiuujujftujtf.fi

{The iiiystery-tnanual

of the sacred oblation) e.g. Constantinople 1706, 1748, 1785, 1823,

Smyrna

1844,

Nor-Nakhidcheran

1761,

1794,

Edchmiadzin

1873, Jerusalem 1841, 1873, 1884.

Asdvadzadouriants Liturgy of the holy

London 1887 (arm. and english).

E.

apostolic church 10

of Armenia

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.

dogmes

French in [Dulaurier] Histoire

V eglise armenienne Paris 1855 (source not indicated).
Blackmore in Neale Hist, of the holy eastern church : introd.

traditions et liturgie de

English by R.

W.

pp 380-700 from Dolgoroucki's russian

Malan The divine liturgy of S. Gregory

Lond. 1870, from the ed. Constantinople 1823, repeated with
the edition of Asdvadzadouriants above Fortescue The Armenian
:

the Illuminator

additions in

church
1841.

The

London

1872, pp. 57-113, from Blackmore corrected

Daniel's Latin {Cod.

translation

below

is

by the ed Jerusalem 20

451-480) is from Blackmore's english.

founded on Malan's and follows the texts of Asdvadzalit.

iv pp.

douriants and Jerusalem 1844, with additions in the rubrics explaining

points and with

made

some
some modifications where unauthorized changes have been

in current texts.

^.

2^

(]xu#i/Zi^^^^

{Hourshook)

1667, 1686, 1688, 1705,

Julfa 1641,

Amsterdam

1662,

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

Venice 1686, Constantinople

1732; and according to the rearrangement of the catholicos
Simon, Constantinople 1793, 1799, Edchmiadzin 1873, Jerusalem 1873.
y.

The

j^uj^gif^fifip (Lectionary)

table

pp. 42-49.

of Sunday lections is given in Fortescue The Armenian church

55
Cp. E. Ranke in Herzog-Plitt Real-Rncyclopddie xi, 5. v. Perikopen,

pp. 382 sq.

h.

^Mqiuftu/u

Containing the variable

{Hymnbook) Constantinople 1850.

hymns

of the liturgy.

Introduction

XCVIII

f.

AmsterdsLm 1664, i66g, i6Ss,

iuptuliu/u {Canttc/ebook)

1702, Constantinople 1853 &c.

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

and

1642, 1670 (arm.

Codex mysterii missae Armenorum seu liturgia armena

Romae 1677 (arm. and lat.), Liturgia armena Romae 1677
(arm,) and editions Rome 1686, Venice 1690, 1741, 1808, 1874,
latin),

10

Trieste 1808, Vienna 1858.

Liturgia armeniaca

and

4'

tata in italiano
Translations
1

cum imagimhus Venet. 1823

(two edd.

Avedichian Liturgia armena trasporVenezia 1826, 1832 (arm. and ital. with plates).

arm. and

8",

lat.),

Latin by Lubeczyk, Cracau 1544 (of which Cassander LVr^/V

Ordo divinae missae Armenorum Romae 1632 Pidou de S. Olon

cantu ministerii circ. 1680 (from mss. supplemented by ed.
Explication v and the versions mentioned above.
Lebrun
in
reprinted
1677)
Venezia
Avedichian as above and Liturgia armena tradotta in italiano

has an abstract)
/.//.

arm. cum

ritu et

Italian,

French

1873.

in Liturgie de la messe

10 German, F. X. Steck die Liturgie

English, Issaverdenz The

Armenian

d.

armenienne Venice 1851 (with plates).

katholischen

liturgy

Armenier Tubingan 1845.

Venice 1872.

Manuscripts.

ii.

The most important group

I.

Lyons, Bibl. Municip., Or.

25 suppl.

12 bis

is

a copy),

of manuscripts consists of
which Paris Arm.

15 (a.d. 1314, of

Mumch Arm.

an exemplar of 1288) and Venice,

6 (a.d. 1427, copied from

Bibl. S. Lazzaro.

Arm.

141

These contain, besides the ordinary liturgy under

Athanasius, the following no longer in use

(xiiith cent.).

the

30 the

title S.

Venice) from
(i) S. John Chrysostom (Lyons, Munich,
Greek, with some adaptation in the preanaphoral.
Munich, Venice) from the Greek.
(2) S. Basil (Lyons,
The Presanctified (Lyons, Venice) from the Greek.
(3)

35 or. coll.

James (Lyons) abridged from the

Syriac.

(4)

S.

(5)

(Renaudot
S. Ignatius (Lyons) from the Syriac

ii.

(6)

Lit.

p. 214).

The Roman

(Lyons, Munich, Venice) from the Latin

with some adaptations at the beginning.

The Byzantine Rite

Gregory the Illuminator

(7) S.

and

fitting to give thanks

and

xcix
meet and right

// is

worship thy majesty (Lyons,

to

Munich).
(8)

Gregory Nazianzen

S.

with the whole heart

and

// is very meet in faith

with glorification

worship

to

thee,

and
God

uncreate (Lyons).
(9)

Cyril of Alexandria

S.

O God without beginning,

uncreate timeless infinite incomprehensible (Lyons).

Great the Parthian (t 439) // is

that have received these eternal benefits
us
meet
very right and
for
Isaac the

(10) S.

10

(Lyons).
these (5) and (7)-(io) are anaphoras opening at the offertory prayer
p. 432 below: the rest are complete

Of

corresponding to the Prayer of Athanasius

and S. Chrysostom are referred to in one

Armenians at the council of Sis in 1342 (Mansi Concilia
XXV. c. 1243). 'Osauri' in the same passage is probably a corruption of
'Oskeberan' (goldenmouthed) and the liturgy of 'John Osauri' that of
(Most of the Armenian names in the document are corrupt).
S. Chrysostom.

The

liturgies.

liturgies of S. Basil

of the responsiones of the

Versions of the

Roman

Arm.

109 sqq., and

suppl. 3,

2.

The
S.

The

ff.

are contained also in Paris

ib.

part of the Hoursbook).

all

or.

Paris Anc. fonds 24 (1675)

106 ,1675

mss. at Edchmiadzin and

The 'Jerusalem

Uniat

of

(c.

Vienna Arm. 9 (1635),

1700: Gallician Uniat) 25
:

There are many

some twenty volumes

at S. Lazzaro at Venice.
form of the Armenian lectionary,

lectionary,' the oldest

1892

title

of the year 1432 (forming

abridged for low mass).

contained in Paris Anc. fonds 20 (ixth cent.?), Bodl.

See Kalemkiar Catal. d. arm. Handschr. in d. k.

Wien 1891

-o

include the ordinary liturgy under the

19 ;i653\ 27 (1664: deacon and clerks' book), 18

Wien

(Franciscan',

71 (Dominican).

The Munich ms. has a second copy

Athanasius.

Miinchen

following are manuscripts of the ordinary liturgy.

mss. above mentioned

Bodl. Marshall

Arm. 22

Dashian Catal.

Delandine Manuscrits de

d.

d.

2 (xiiith cent.).

Hof

u.

Staatsbibliothek su 30

Handschr. in

la biblioth.

is

Arm.

d. k. k. Hofbibliothek

zu

de Lyon Paris 1812.

In the proceedings of the council of Sis, mentioned above, a passage is quoted

from the ordinary liturgy under the title of missale S. Athanasii, and it bears
the title of S. Athanasius in the Lyons, Munich and Venice mss. as already 35
mentioned. S. Nerses of Lambron in his Commentary calls it S. Chrysostom.
It is probable that only the anaphora is properly called S. Athanasius, while
the ordo

communis might be

attributed to S.

Chrysostom on the ground of

its

close relation to the Greek.

iii.

Commentaries &c.
Of Armenian writers, Chosroes the Great

I.

g2

40
(c.

950) wrote

Introdtcctio7i

commentary on

was pubHshed

the

S.

at

prayers of the oblation the text of which

Lazzaro, Venice, in 1869, and a latin
explicatio precum missae
Chosroes quotes a large proportion of the

version in Vetter Chosroae niagni

Freiburg
5

i.

B. 1880.

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
Claiyetzi,

-f

2.

Among

there are

Arm. 29

in Paris

IV (Schnorhali

described as of S. Nerses

11 72) is in fact a compilation

by John of Arjesh

15

text,

liturgy, in
10

from Chosroes and Nerses of Lambron

(xiiith cent.).

the canons of the

many which

Armenian pontiffs and synods

See those of S. Gregory

relate to the rite.

and the responses of Macarius of

the canons of the
synod of Vagharshapat under S. Isaac the Great, c. 425 of John
Mandakuni (t487); of the synod of Dvin under Nerses II,
c. 524; of John of Manazkuert, c. 650; of Isaac III (t 702)
of the S3^nod of Dvin under John IV Oznetzi, 719; of the
synod of Partav under Sion I, 767 and of the synods of Sis
in 1203 and c. 1243, and the responsiones of that of 1342
mentioned above.
See Mai Scriptt. vet. ftov. coll. x (2) Romae 1838, pp. 269-316: Issaverdenz

the Illuminator, a.

Jerusalem,

c.

d.

325,

340, both probably unauthentic

20

25

Ecclesiastical history pp. 45,

73 sqq., 114, 124 sqq.,

176

180 sqq.

sq.,

Mansi

Concilia xxv, Venet. 1782, cc. 1185 sqq.

3.

Of modern

.^o

Lebrun Explication v: Ricaut The

andArmenian churches Lond. 1679: Picart

writers see

present state of the Greek

77?^ ceremonies and religious customs of the various

known world w, Lond. 1736 (to be used cautiously)

nations of the

Compendia

storico concernante la religione e la

armena

Venezia 1786

iii,

the Illuminator
y^

Malan The

London 1868

life

(a collection

morale

J.

de Serpos

delta

nazione

and times of S. Gregory

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

IJf/jl

eVcoaecos

to^v

'Apiiemoiv

fxera

r^t

The Byzantine Rite

o/j^oSo^ou

avarokiKy]^

Armenia and
1875

Constantinople

iKKlrjalas

ci

187 1

Issaverdenz

Armenians ii: Ecclesiastical history Venice

F. Neve
Fortescue 77?^ Armenian church Lond. 1872
the

UArmenie
Mikelian

Lou vain 1886

chre'tienne et sa litterature

Kirche in

armenische

die

On

byzantinischcn Leipz. 1892.

Uniat

tlie

A. TerBeziehungen ziir

ihren
rite,

see Lebrun

ii.

s.

et ceremonies de Veglise armcnienne Venise

1876 (also in English, 1872). On ecclesiology &c., besides some
of the above, see the plates in the editions of Avedichian, Texier

Issaverdenz Rites

Description de I'Arme'me,

la

Perse

and Neale History of

1842,

the

et la

Mesopotamie

holy eastern

church

Paris

i,

introd.

pp. 288-305.

NOTE
Uncials indicate

'i)

in the texts, quotations

from Holy Scripture:

(2)

in the

appendices, passages identical with passages in the texts.

Small

type indicates (i) prayers

&c. which do not belong to the central public

service, such as preliminaries

and conclusions not performed

sanctuary, private prayers of the ministers, &c.

in

the

(2) duplicates of existing

features inserted from other liturgies.

],

where not otherwise explained

in the tables at the

head of the several

sections, indicate obvious corrections in the text, or explanatory additions.

text (i)
where

) enclose insertions in the

(3)

any additions

in

what

distinguish exactly
is

not.

titles

cases
is

for

(2)

conjectural corrections

any reason

it

is

important to

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
note.)

enclose matter varying with the day or season.

In Litanies,
first

when

the Response

suffrage

and

each Response
it

belongs and

is

is

to

is

constant

given only after the

is to

it

is

generally given only after the

be understood after the rest;

first

be understood after the

when

it

changes,

suffrage of the group to

rest.

which

10

'

ADDENDA AND CORRIGENDA

p.

Ixi,

lo, transfer no.

1.

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,

8,

1,

P. 13,

for xivth
'

ybr

28,

1.

Pp. 19,

1.

P. 23, 1.12, for

two

priests

read

'

'

1.

I,

whose

'

read

for 'tiAhphc

INCLINATION

'

the

rite is in Turkish.

xvth.'

7rpo[cr]6A0T6

'

51,

list

wandering scholar tn

'

'

read

wpoiK6(Tf.^

'

read 'nAnpHc'
'

fraction

17-33 b should perhaps be printed

before the opening of the litany.

in large

P. 44, IL

P.

49,

6eov (F

33.

1.

GHJ

aajTTJpos TjfxZv

[Tlov]

is

correction

conjectural

The eastern and obviously

K).

Xpiorov (A

''Irjffov

BCDE

type across the page

of the western reading

original

reading

Swainson has misread

is

deov Kal

and omitted

Kvpiov Kal before deov).

P. 51,

P. 72,

1.

1.

6^a7T(7Tf (Xay

i8j/or'

39 and passim, for

'

'

(AD J)

read' k^avoaTeiXas' (cett).

KurillTson

'

read

A voice

'

Kuryallaisun.'

{and the resty read The voice of joy and health

P. 76, 1. 3i,/or
IS in the dwellings of the righteous said the Holy Ghost by David.'
From a MS. at S. Mark's House in Jerusalem.
i^Ps. cxviii. 15).
'

'

who were sent of God into all the

PROCLAIM the preaching of the Son among the
nations and the ends of the earth, preached the kingdom of heaven, speaking
good things to the faithful (Mark xvi. 15, 20, Luke ix. 60). From the same
P- 78,

3,

for

{and

'

the rest)' read

WORLD and went FORTH

'

to

'

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. 1. 8, Tit. ii. 10).
'

Maronite (Missal and Renaudot). The Jacobite form, also from

Mark's House in Jerusalem, is Offer unto him the sacrifice
BRING PRESENTS AND COME INTO THE COURTS OF THE
OF thanksgiving
Lord: O worship the Lord at the altar of his holiness' (Ps. cvii. 22,
P. 79,

MS.

11.

5-9.

'

at S.

xcvi. 8, 9, Ixxxiv. 2).

Addenda and Corrigenda

32 and passim, for

p. 85,

I.

P. 88,

11.

P. 100,

T'^lTtho''

'

read

ciii

T^loitho.^

'

17-20. Put in col. parallel with 21-29,

1.

9,

ybr

FORGIVE

'

'

read 'have forgiven.'

or M.'
and passt'm, for iV h M' read
P. 163, 1. 36, add
{T/ie choir sings the Aspasmos^ [Asbasntus Watus said in
the holy fast I know that thou art good and merciful and compassionate
remember me in thy mercy world without end. Alleluia alleluia alleluia.
accept our fast,
Christ hath fasted for our sake forty days and forty nights
forgive us our iniquities through the supplications and the intercessions of
our lady, lady Mary
save us and have mercy on us, holy holy holy Lord
of sabaoth
After the lifting of the prospharin, alike whether there be an
asbasmus or not, the deacon says Through the intercessions of the holy theotokos
Mary, o Lord, bestow on us the forgiveness of our sins. We worship thee,
o Christ, with thy good Father and the Holy Ghost, for that thou hast come
and saved us. Have mercy on us.' Deacon''s manual Cairo 1887, pp. 185, 51.
P. 151,

'

1.

'

'

P. 165,

1.

P. 180,

33, for

1.

2,

horologia'' read

/or unsearchable
'

P. 188,11. 18, 19.

Read

'

'

'

euchologia.^

read 'unquestioning'

pnests" and

'

(?).

congregation s' and omit

'

(^shall

do the

like):

The Blessing ^^^in the holy fast of the XL days

P. 188, 1. 20, after blessing'' add
Jesus Christ the king of the ages who for our sake hath fasted forty days
and forty nights, accept our fast and forgive us our iniquities, pardon our
transgressions and grant that our end be christian, acceptable unto thee, and
keep us in holiness and righteousness all the days of our life}, through
'

'

the prayers and supplications which our lady, the lady of us

theotokos

S.

Mary

offereth for us at all times,

Michael and Gabriel and Raphael, and the

elders and the cherubim

and the

all

the

holy

iii

great resplendent saints

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
contemplative evangelist Mark the holy apostle and martyr, and S. George

Theodore and fatherloving Mercury and the holy apa Mena and all
and the blessing of our lord righteous father the
great abba Antony and the righteous abba Paul and the iii holy abbas Macarius:
and the blessing of all the choir of the crossbearers and the just and the
righteous, and the angel of this blessed day
and the blessing of the holy
|and the blessing of the saving fast of
theotokos S. Mary, first and last
their holy blessings be with us all for ever.
forty days of our good Saviour]
Amen. O Christ our God the king of peace, grant us thy peace, appoint
thy peace for us, forgive us our sins for thine is the power and the glory and
the blessing and the might for ever. Amen. Depart in peace. The Lord be
with you. Amen: so be it. (^And he distributes the Baracahy (i Tim. i. 17, Lk.
Euchologion Cairo 1887, pp. 408, 395, 410, 416.
75, Heb. vii. 2, Is. xxvi. 12).
P. 198, 11. 20-25. This is a hymn, not a rubric, and should be in large type.
and

S.

the choir of the martyrs

i.

P. 199,

1.

27.

'feedeth me.'
P. 213,

1.

The MS. reading yere' eyant 'seeth me' is a mistake (or yere'eyant
Read therefore 'The Lord is my shepherd' (Ps. xxiii).

10, for

'Paul' read 'the Paul

The

blessing of the Father and the

'

Addenda and Corrigenda

CIV

bounty fet^ of the Son and the gift {habct

fiery tongues on the apostles be upon you.'
'\

P. 232,

1.

29, for

P. 232,

1.

30,

P. 240,

1.

and

the rest

P. 243,

1.

'

'

27, for

of ps.
10,

Take

read

for for you

'

Take (Mark

read

'

'

'

for you

unto the end thereof

'

''

Holy Ghost which came

of the

'

read

xiv.

23

like

eth.).

Lk. xxii. 20).

God

praise

in his holiness

cW

for

the saints a glory

'

(^and the rest}^ rend

'

unto the righteous a guide and unto

knowledge ever to see thee, and

what time our soul hath been fulfilled

grant us, o Lord, eyes o

ears also to hear thy voice alone,

with thy grace make us a clean heart, o Lord, that we may ever understand thy greatness, o our God good and a lover of man be well pleased in
our soul and bestow on us a mind that turneth not aside, who have received
:

thy body and thine own blood, even us thine humble servants
for thine is
the kingdom, o Lord praised and glorious, the Father and the Son and the
Holy Ghost, now and ever and world without end. Amen.' (Ps. Ixiii. 6, li.
Ludolfus Comment, p. 345.
10, Mat. vi. 13.)
:

P. 244, 1. 26. Add, from a MS. at the Abyssinian monastery in Jerusalem,

'(eulogia) The assistant when he ministers the Aulogyd (^says} O Lord our God
and our creator, who givest good and food to all flesh, thou art he that
giveth blessing to thy servants that fear thine holy name
stretch forth
thine holy right hand today also in this hour and bless this bread upon mine hand
and let thy blessing and thy goodness be upon it, and let it be even now
to everyone that taketh of it salvation and medicine to the soul, strength and
:

power

to the flesh

we may

the food that thou hast given us for thanksgiving

is

thine

kingdom thriceholy, o Father and Son and Holy

Ghost.
O Lord, let thy blessing be upon this bread and upon him that giveth
and upon him that taketh of it and upon them that minister it in thy fear.
Glory be to the Father and to the Son and to the Holy Ghost both now
and ever and world without end. Amen.'
(Ps. cxxxvi. 25, Apoc. xi. 18.)
and that

praise thy

Cp. pp. 109 sq.

/or

{Timothy read

P. 257,

1.

36,

P. 262,

1.

136, for 'ma'dpra

add

P. 263,

1.

32,

P. 308,

1.

3,

P. 370,

1.

4 a, for

P. 455,

1.

24, for

for

'

'

'

'

'

'

Timothy]-.'

mdapraJ'

&c' and so throughout.

800' read
'

read

'

XpiCTON

'guard

'

795.'

'

read

'

{XpiCTON

'.

church' read guard

'

church

P. 523, 1. 20. The words of administration in one kind are found in Mark
the Hermit c. Nestorian. 24 olkovus yap tov lepeus Swfxa dyiov 'Irjcov Xpiaroii (is
alajviov (Kerameus-Papadopulos 'AmXe/cra i(poaoXvp.iTiKT]S GTaxvoXoyias i,
Petersburg 1891, p. 108). This treatise was written at Ancyra in about 430
(Kunze Marcus Eremita Leipz. 1895, p. 192).

^'(w^v

S.

THE SYRIAN RITE

THE SYRIAN RITE

I.

Pp. 1-27.

Ap. Const,

From

5-14.

viii.

Constitutiones apostolicae

P. A. de Lagarde
and Lond. 1862, pp.

Leipz.

239-261.

Ap. Const, ii. 57, 58. From Lagarde

the arable numerals
Rearranged

Pp. 28-30.

pp. 84-89.

beginnings of the sections give their order in the

Pp. 31-68.

op. cit.
at the

text.

The Greek Liturgy of S. James. From

MS. graec. 2509 (xivth cent.) 194-210.

Paris. Bibl. nat.

ff.

The prayer supphed on

36 is from the S. Salvator

kontakion (xth cent.) in the Hbrary of the University of
Messina cp. Swainson Greek Liturgies p. 228.
p.

Pp. 69-109.

The Syriac Liturgy of

lated from (i) -^. Severi alexandrini

et sacrae

synaxis

1572, pp. 103 sqq.

James.

Trans-

de ritibus baptistni
receptis Antvv.

the Rev. G. B.

defective): (3) Bodleian

e 5 (modern, from Malabar) (4) Brit. mus. MS.

(a.d. 1182) ff. 3a-i4a
(5) Missale syriacum
:

Add. 14690
juxta

S.
.

apud Syros christianos

(2) a MS. belonging to

Howard(modern, from Malabar:

MS. Syr.

rit. eccl.

Cod. liturg.

antioch.

eccl.

(7)

Renaudot Liturg.

t. ii

pp. 1-42

Syrorum Romae 1 843

Romae

univ.

(8) Brit.

1752,

t.

orient, coll. Francof.

mus.

MS. Add.

(6)

Assemani

v pp. 180-226:

ad M. 1847,

14693 (xivth cent.)

179 sq.: (9) Bodl. MS. Pococ. 10 (xvth cent.) f. 157.

Pp. 69-74. 28 are from (i) supplemented by (2) and

f.

(3)

the rest of the ordo communis, pp. 74-83, 97-99,

the
(2) supplemented by (3):

102-104, 106-110, from

proper of the anaphora, pp. 83-106, from

(4).

The

sources of additions are indicated by numbers prefixed

referring to the

list

above.

The

lections (for the

were supplied by the Jacobite bishop

Epiphany)

in Jerusalem.

THE LITURGY OF THE EIGHTH BOOK

1.

OF THE APOSTOLIC CONSTITUTIONS

COMMONLY CALLED

THE CLEMENTINE
(MASS OF THE CATECHUMENS)
(the lections and the sermon)
McTol TTJv avaLyvioaiv toO Nojiov Kal twv npo<j)T]Tuv twv t6 'EirwTToXwv
Ktti

TWV

'H

0eOY

ripdleojv Kal

X'^^P'^

'^^^

twv EvayyiKloiV do-iraaao-Qw 6

Tiqv {KKXiTjO-iav Xeywv
KYpi'oy

KAI H KOINOONIA

rjfJLCOV

x*'-po'''ovT]0els

'IhcOY XpiCTOf

KAI

t||i,wv

[tiricrKOTros

AfAHH TOY

TOf AflOY TTNeyMATOC mgtA HANTCON

ymwn

Kal irdvTes diroKpivctrOwo-av

Kal MGTA
Kal ucTd

TOY HNGYMATOC COf.

TT|V irpdcrpTjcrtv irpocrXaXTfjcrdTw

tw

Xacp Xoyovs irapaKXi^<rus-

(the dismissals)
lyit 'AvSpeas 6 lo
Kal irXTipwaavTOS avroO tov ttjs BiSao-KaXias Xoyov,
d8eX4>os ritTpov, dvaaTdvTwv dirdvTcov 6 SidKovos <j>' vvl/TfjXoi) tivos dveXOtiv
<J)Tf)}ji,l

KTJpVTTtTW

Mi]

TL9 t5)V aKpocofievoop'

Kal

jirj

tls Tcoy diTLaTOOv,

T|0-vxias Yvojjivit)s Xtyfroi

Eu^aa-Oe

ol KaTrj^ovfjLefOL

B a

'5

The Syrian Rite

Kal ttAvtcs ot iTiOTol KQTcl Bidvoiav diTtp auTwv irpo<rVXO-0a)<rav \YovtS

Kvpie

kXerjcrov

aurwv Ktyviy

SiaKOveCTCi) 8i vir^p

'Tnep

t5)V

Karrj-^ov/jLepcou

iroivTes

@ov irapa-

top

eKTuco9

KaXecrcofxev

"Iva

dyaObs Kal

(piXdi^Opconos Vjiv5)S elaaKOvarj rS>v Serjaecou

avTOtu Kal TOiV TrapaKXrja-ecov

Kal TTpooSe^d/jLevos avrcov rrji/

Kal Sm avTOLS ra alrrniara tS>v
lo

ATTOKaXvyjrrj

'

iKecriav dvTiXd^rjTaL avTOdv

cyM^epON

KapSicoi/ avTcov rrpoc to

avToh to evayyeXiov tov \pL(TTOv avTov

^CDTLarj avTOVs Kal avveTLarj

IlaLSeva-rj

avTovs

AiBd^r} avTOvs
'

15

Ttjv OeoyvaxTLav

to,

TTpoaTdyjiaTa avTOv Kal

to, SiKaicofjiaTa

EyKaTa^vTeva-T} kv avToh top dyvbv avTov Kal

ALavoL^rj

TO.

KaTayiveaBai HMep<\c
Be^aLooar) Se avTOvs kv
'Ei/dxTD

Kal

(T(>TrjpLov

(po^ou

a>Ta toov KapSicou avToov irpos to gn tco NOMto aytoy

ka)

Ttj

nyktoc

evarePeia

kyKaTapiO/jirja-r}

avT0V9

t(o

KaTa^idxras avToxjs tov AoyTpoy

avTOv

aytco

Trjs

ttoi/jlvlm

nAAirreNeciAC,

tov

kpSvfiaTO? TTJs d(j)0aparLa9, thc ontooc zcohc

20

'Pva-TjTaL 8e avTOVs diro 7rd(Tr]9 dae^eias Kal

jxr]

tohon

Aqj

to)

aXXoTptoa KaT avT<ov

K^GApiCH 5e avToifS aho ni\NT6c MOAycMoy CApKoc

6NOIKHCH re GN AYToTc

Ka'i

eMnepinATHCH

kai

Slo,

HNeyMATOC

tov \pL(TTOV

avTov

25

EvXoyrja-r) tcls elaoSovs avTa>u Kal Ta9 k^68ov9

30

Kal

KaTv6vvrj avToif

"EtL

kKTVCOS

"Iva

dcpkarecos

VWep

to,

irpoKUfi^va els to avficpepov

aVT()V lKTV(Ta)p,V

tv^ovt^s twv

TrXrjfifjLeXrjjidTcov

Sia TrJ9

fjLvrjaecos

d^LCoOcoaL Tcoy dyicoy fiva-Trjpicov Kal ttjs fjiTa Ta>v dyicav

Siafiov^S

'Eylp<rd ol

KaTr}-)(^0VfJLl/0L

The Apostolic Constitutions

Tov &0V

T'r]v ^lpr\v7]V

Slo(,

Elpr]VLKr]v Tr]v rj/jiipau

tov

Km

)(^pL(rTOv

avrov aLTrjaaaOe

avafxdpTr}TOV kol iroivTa tov y^povov

rrjs C^fj9 ipLwv

XpL(TTiava

ra

v/JLoou

TeXr)

"IXeco KOL ev/xeyi] tov

"A^^a-Lv

Qeov

TrXrjfXfLeXTjfjLdTcov

'EavTovs

Tft)

0ea)

dyevvTJTO)

fjLovo)

Sia

tov

\pLa-T0v

avTov

Trapddea-de

KXtvuTe KOL cyXoyeia-de

(l<j>'

iKdcrTcp Se toutcov

wv 6 BiaKOvos

KvpLe

Ttpocr^uiVii,

ws irpocCiro^ev,

\yir<ii 6

Xaos lo

eXer](T0v

Kal irpd irdvTcov rd iraiBia)

kXivovtujv St

avTwv rds

K(|>aXds ivKoytiroi

avTOus 6 x^ipOTOVTjOeis

eiricrKoiTOS

ivXoylav TOidvBc

'O Geos

wavTOKpdTCop^ 6 dyevvrjTOS Kal dirpoariTOS, 6 monoc

AAHeiNOC eeOC, 6 eeOC

VLOV aov, 6 TOV
6

Slo,

XpLo-TOV SiSaaKdXovs

XP'^'^'^Y O'OV

tovs

fjLaOrjTas

avTOS Kal vvv

fidOrjcTLv Trj9 eva-e^eias'

(TOV

HATHp TOY

KAI

UapaKXriTOV irpo^oXevs Kal

emSe

15

TOV fJL0V0yV0V9

Ta>v oXcov Kvpios,

npo?

eTTLo-Tijcras

enl tovs SovXov^

Tovs KaT7]yoviievovs to evayyiXiov tov \pLcrTOV

aov

kai 20

Aoc AYToTc KApAiAN KAiNHN KAi HNefMA eyQec Itkainicon In toTc

efKATOic avTS>v irpos to elSivaL

ere

Ttj?

dyias

dyia aov eKKXrja-ia Kal peTO'^ov^

ttoitj-

KApAiA nAHpei kai YYX"? QeAoycH'

p.vr}(Te(os

Kal evcoaov

crov Tcov Oetcov

Trj

pvaTrjpLoov

UvevpaTL eh tovs
Kal

IIpoeXOeTe
Kal

Ev^aa6e

ol

Sl

alcova?.

\iira,

KaTa^icoaov avTovs

^iaMncoy Xpicjoy thc eAniAoc HMoaN

TOV vnep avToov diroOavovTOS

ayia>

Kal noLelv to deXrjpd aov cn

25

o5 col So^a Kal to aepas iv

dprjv

tovto 6 8idKOvos Xiylrui

ol KaTrj-^ovpevoL kv elprjvrj.

|jiTd

TO |\0tv

aviTOiJS XcYtTto

kvepyovpevoi viro irvevpaTWV aKaOdpTcov

30

The Syrian Rite

6
'Ekti/6os TTCLure^

'Otto)?

vnlp avrcov

KaOdpTOLS Kal nourjpoLS

Kal

avrov

rov^

pvcrrjTai

Se-qdcofxev

0eo? Sia Xpiarov

(j)L\dv6p(OTros

eTTiTifj.'qa-rf

Toh d-

TTvevjiaa-L

iKera?

diro

rov

dXkoTptov

Kal T(p

dpy^eKaKCd

ttj?

KaraBwaar^tas

'O

71171111]

a as

SialSoXo)

rcop

Xeyecoi'L

T(p

avTos

eTTLTifJL'qarj

Saiixovccv

Kal vvv tol9 dTTocrTdTais

tt]?

evae^das

lo

Kal
Kal

pvarjTai rd iavTov TrXda/iaTa drrb ttjs kvepyetas avTOiv

avrd

KaOapLCTT)

fierd iToXXrjs (To^ias eTroLTjaev

ci

'Etl kKT^vm inrlp avrwv

SerjOcofxeu

XSxTOv Kal dudaTTjcrov avrovs 6 0eoy kv

KXtvare

ol euepyovjieuoL

rfj

aov

8vpd/iL

Kal vXoye?a6

Kal o ciricTKOTros Trux<r0w Xiy<i>v

'O TON icxYpoN Ahcac Kal Trdvra ik CKeyH aytoy

15

Ai^xpnACAC,

Aoyc "qiuv eloyciAN n<Me?N enANOO o^eooN kai CKopni'wN kai eni

HACAN THN AyNAMIN TOf eXOpof,

TTapaSovs

fioorrju

rjfjitu

coc

6 TOP dvBpOOTrOKTOVOV

CTpoyOiON

on

haiAioic,

6(j>LV 8e<T-

(})piTTei

kai

TpeMei HANTA AHO Hpoccbnoy AyNAMecoc coy, 6 prj^as avrov d)c

20

ACTpAHHN
TLfjLrjs

kl

oypANoy

dTLf-Liav

e/y

zHpAINGI AByCCON KAI

6IC

TON AiWNA,

49

y??!/

ov TOTTLKco prjy/jiarL

dXXd

diTO

iKovaiou avrov KaKovoiav^ oy to BAgmma

Sl

H AHflAH THKGI

OpH

OV aLVL rd NHHiA KAI

KAI

H AAHGeiA MGNEI

evXoyL

rd ShAazonta,

ov v/jLvovai Kal irpoaKWOvcnv dyyeXoi, 6 eniBAenooN eni thn fHN

25 KAI

nOIWN AYTHN TpeM6IN, 6 AHTOMGNOC TOON OpeOON

AneiAOON

TAI,

GaAACCH

iHpAINCON

kai

AYTHN

noTAMoyc elepuMooN, ov Nec^ehM KONiopToc

HATWN

eni

GaAacchc

coy

7r'

kBdcpovs'

KAI

KAI

KAHNIZON-

HANTAC TOyC

rcov noAooN,

6 nepi-

MONOffcNH 066, /jLeydXov

rrarpo9 Tie, eniTi'/wHcoN to?c Trovrjpois HNeyMAci Kal pvaaL ta

30 epfA

on

TWN

crol

xeipcoN coy

86^a

ri/irj

e/c

rrjs

rov dXXorpiov wvev/jLaros evepyeias'

Kal a-e(3as Kal Sid aov ro) JJarpl kv

FIvev/jLari e/y rovs aiatvas.

djjirjv

dym

The Apostolic Constitutions

Kal 6 8idKovos XcYtTCi)

npoeXdere
Kal

p,T'

ol kvepyoviievoi.

auTOvs

Ev^aaOe

irpoo-<})(oviTO)

ol (pcoTi^Sfieuoi

'EKTepa>s ol TTKTTol TTCcuTe? VTTep avTtiiV irapaKoKeaodiiev

"Oirois

Kvpios

Kara^Lcoa-r)

avToiJS

XpLCTTOlf 0ANATON (TVyauaCTTfjuai

aOai

rrjs

[xv^BevTas

aVTM Kal

eic

ton tov

fjLCTO^OVS yP-

^aaiXeias avTOV Kal kolvodvovs t<ov

fjLvaTrjpicoy

avTOV
^Evoixrr]

Kal (TvyKaTaXi^rj avT0V9 fiera tcou

(Too^op,ij/coi/

kv

rfj 10

ayta avTov eKKXrja-ia

'^Etl KTV(os VTTep avToov SerjOoofiev

^ooaoy Kal duda-rrja-oy avTovs kv

KOTao"<|)paYio-A(JiVoi

rfj afj )(^dpLTL

tw 0(S Bid tov Xpiarov auroO K\(vavTS tiXoytLfrQuxrav

irapd TOV cirto-Koirov tt|v8 tt^v vXoYiav

*0

TTpoenroDU Sia rcov

AoycAcee

KA0Apoi

dytmv aov

tois pvovp,eroLf

irpocjirjrcov

r'N^cGe Kal Sia XpLo-Tov popoBeTrjcra? rrju

7ruvpaTiKrjv dvayevvr]<nv'

avTos Kal vvv ewiSe

eirl

tov9 ^aiTTL-

(ofieuovs Kal evXoyrjaou avTOVs Kal dyiacrov Kal irapaaKevacrou

d^L0V9 yeyiaOaL TrJ9 Trpev/xarLKij^ (tov Soopeds Kal Trjs dXrjdii/fj^ 20

(TOV vlodea-ia?, tS>v iruevjiarLKcoy crov fJLva-Trjpioov,

thc fierd tcon

ccozomInoon InicrNArcorHc* Sid Xpiarov tov orcoTrjpos

od

(TOL

86^a

TLfjLT)

tj/jlcou

Sl

Kal crejSa? ey dyia> Uyevpari e/y tov? alSivas.

dp,rjv
Kal Xiytra 6 SidKovos

UpoeXOeTe

Kal JlCTd TOVTO

Ev^acrOe

'EKTvm

KT)pVTTTtil

ol kv fiTavoia

irdvTes virlp t5>v kv {leTavoia dSeXcpoov rjpcov irapa30

KaXea-co/jLev

"Oirm

2 ^

ol (pcoTi^S/ievoL,

6 (piXoLKTipfJLcov

0oy

vTroSei^r)

avToh 68ov pL^Tavoias

The Syrian Rite

npo<rSe^7}TaL
Kal
Kal

avTcov ttjv TrakLva^Siav kol ttjv e^ofioXoyijcnp

cyNTpiYH ton catanan ytto Toyc hoAac avrmv kn TAyei

XvTpcoarjTat avTOVS diro thc n^riAoc Tof AiaBoAoy kol 7r\s
7rr]pias tS>v SaLjiovcov

Kal

e^eXrjraL avTovs diro iravros dOe/iLTOv Xoyov Kal Trdcrrj^

droTTOV 7rpd^(os Kal Trourjpds kvvoias

avT0L9 iravra

Xvy^copriari 8\

lo

rd re

IIaAgiVh to kat' avrcov \ei^6r\>d^^0hi

errp^YHTAi avTovs In BiBAco zoohc

KaOdprj

Kal

avTcov

ra dKovcna

eKovcria Kal

Kal
Kal

TrapaTTTco/iaTa

tol

8e avrovs

ivdxTT)

OTI

Ano nANTOC moAycmoy CApKoc

avTovs diroKaraa-Tricra^

AYTOC

flNOCJCKei

e/y Trjv

TO HAaCMA HMOON*

ArNHN eXeiN KApAlAN; H

TIC

nNCYMATOc

kai

dyiav avTOv
OTL

tic

iroLjiprji/'

KAYXHCeTAI

nAppHCIACCTAI KA0Ap6c gTnAI AHO

AMApTIAC; nANTCC ydp eCMGN CN eniTiMi'oic

15

'^Etl vTrep avrcoy

OYpANCp Ini

eKTeuearepov
In'i

SerjOcofLeu^

oti

X'^'P'*'

ytverai In

AMApTCOACp MeTANOOfNTI

"Ottcos diTO(TTpaj)ivTes irdv epyov ddefxiTou 7rpoaoLKLco6(oaL nda-r]

7rpd^L dyaOfj

2o"lva

^iXdvBpcjimos

0eoy

77

rdy^os

TrpoaSe^djjLevo^

eu/xe^'O)?

avTcou ray Aira? diroKaTacrTTJcrr) avrovs e/y Tr]v irpoT^pav

a^Lav

Kal AHOACOCH

aVTOLS THN Ar<5^AAlACIN TOY COOTHpiOY KAI HNGYMATI

HreMONIKO) CTHpi'cH aVTOlfS

dyidiv avTOv Upcov Kal

"Iva d^LOL dirocpavQivT^s

Etl

e/crez/coy

'Avaardpres

rrjs

/jLeTO)(^OL

MHK6TI CAAeYOWCI TA AIABh-

t(o

eiTroofM^v

eoy Kal dydarrja-ov

0Q)

Slol

yepiaOat

KOLvoovol

tS>v Oetonv

rod

y^piarov

evXoyelaOe

Kvpie

tco eXeei

tcou

fjLva-TTjpiooi/

vloOeaia? Tv-^oacn rijs alcovtov

vnep avTcof irdvTes

^(oaoi/ avToiis 6
30

i'nA

MATA avTcov dXXoL KaTa^icoOaxTL

25

^<ofjs

eXirjaoi/

aov

avTOv

KXtvare

Kal

The Apostolic

Constitutions

irvx<r6 8^ o eiTio-KOiros T0ia8

Gee

TlavTOKpaTOp
npvTavL
Sia

AicbNie^

Seairora

tcou

oXoav,

dvaBd^a^

XpiaTov kol vopov Sovs amco ep(pvTov kol ypairrov

(rjv

avTov hOeapcos

aavTov dyaOorr^ra' eniSe

TTpos pL^ToivoLav TTjy

ras

(TOL

avykva

XoyiKov kol apapTovTL

cos

"^v^ri^ kol aoiparos'

TOY dpaprcoXov dXXa

rrji/

T7]j/

eni'rNCjociN

otl ov ^ovXei

ton Ganaton

6 NlVVLTa)V TTpOoSe^d-

KAI ZHN.

aAhGeiac eAGe?N, 6 ton Y'on irpoaSe^dpevos ton kata-

aVTOV ACWTCjOC TTaTpLKoTs (TirXdyyVOLS Bid

Bl'oN

p^rdvoiav avTos kol vvv TrpoaSe^aL

tS>v lktcou

yvaXTLV, OTL OYK ICTIN OC OYX AMApTHCeTAI

HApATHpHCH Kfpie KYpi6

TIC

YnOCTHCGTAI

KOL d'iTOKaTd(TTr]aov avToijs

npoTepa d^ia kol

rjpooy 8l

tovs KkXlk6-

p^rdvoLav^ 6 GgAcoim hantac ANGpoonoYC cwGhnai kai eic lo

^ArONTA TON

ecTi*

Sovs

p^rdvoiav &(tt^ AnocTpeyAi ayton dno

THC O^OY CLVTOV THC HONHpAC

pevos

irpos to

vTroOrJKiji/

CTTi

kol

kti'cta

tS>v hantcon, 6 tov dvOpodirov k6(t/jlov Koap-ov

TLpfj'

Sid

Trj

(TOL'

Co'l

perd-

6 iAACMOC I5

dyia aov kKKXrjata kv

XpLaTov kol 6eov Kal

ov col 86^a Kal Trpoa-Kvurja-LS kv

Tovs alooyas.

ttjv

6AN ydp ANOMIAC

nApA

OTI

aov

TTjl/

dym

Tjj

(TonTfjpos

TJvevpaTL us

dp-qv
Kal 6 SidKovos XYTo>

20

'AiroXvea-Oe ol kv peTauoia.

(MASS OF THE FAITHFUL)

<THE prayers)
Kal TrpoaTi0Ta)

Mr]

TLS Ta>u pr)

"OaoL
Aer)6oopeu tov

Swapivoav TrpoaeXOiTO)

iria-TOL KXLV(op.ev

Geov Sid tov

)(^pL(TTOv

25

ydvv

avTov

IIduTs avuTovcos TOV eby Slu tov )(^pLaTOv avTov napaKaXiacopev

'Tirep TTJ9 ip-qur)s Kal Trjs evdTaOeias tov Koapov Kal toov dyicov 3

The Syrian Rite

lo

KKXr](ri(ou Ser]6a>/jLv

duacpatpeTov

kv 7rXr]po(f)opLa

rfjs

Kar

Geos dtSiou kol

oXcov

6 rcov

oircos

iavTOV

rrju

eipijurjv

rjfjLly

Iva

7rapd(r)(^0LT0,

^v(jk^^iav dperrjs StaT^XovvTa^

-qpds arvPTTjp'qa-rj

h^Tir^p

dyia'S

TTJs

AHO

KaOoXiKrj^

Kal dirocTToXLKTJs kKKXrjatas Trj9

irepdrcov eooc nep^TCON Serjdcopeu oiroos 6

(TTOv

Kvpio^

Kal dKXvScoi/LO-Tou StacpvXd^rj Kal

avTTjj/

dcrei-

SLaTTjprjo-rj

CYNieAeiAc toy aioonoc TeeeMeAiooMGNHN eni thn

fJ'iXP'' T^'c

nerpAN
lo

Kal

virlp Trj9

hOdSe ay Las

irapoLKias SerjOcoixev ottcb? Kara^L-

dveuSorcos rrjy enovpavLOi/

rjpds 6 tcov oXcov Kvpios

(Dcrr)

avTov

Kal

peraSicoKeLv

eXiTiSa

avrw

AAiAAeiniON

rfj^

Serjaecos diroSiBovaL rrjv 6<pLX'qy

'Tnep

eTriaKOTrrjs

iTd<jr]S

rfjs

vn ovpavov

opBOTOMOyNTOON

tS>v

TON AofON THC aAh06i'ac SerjOcopev

1.=^

Kal

virep tov k-maKOTTOV rjpcoy 'laKco^ov Kal tS>v irapoLKiSiv

virep tov kina-KOTrov rjpa>v

8er}6a>pev'

avTov SerjOatpew

TrapoLKLCoi/

EvoSlou Kal
2o

Toov

kirLcrKOTTOV rjpcoi'

6copu

oirco?

'

TrapOLKLOiv

tov

kTna-Koirov

avTov Serjdoopeu'

Avviavov Kal

oiKTippcov

vjrep

tcov irapoLKLcov

0eoy

avTov

KX-qp^vTOS Kal

^apLarjTaL

virep

avTOV

avT0V9

t5>v

rjpcoy

tov
Serj-

Tah

dyiais avTOV kKKXrjaiaLS acoovs kuTipov? paKporjpepevoi^Tas

Kal Tipiou avToh to yrjpas Trapda-^riTaL kv evaefSeia Kal
SiKaioa-vvT]
35

Kal

virep

tcov

npeapvTkpcov

r]pS>v

SerjOcopev

oiroos

KvpLos

pyCHTAI aVTOVS AHO HANTOC ATOHOy KAI HONHpOy npAfMATOC

Kal
*T7rep

(Tcoov

7rd(Tr}9

6a>pv
30

Kal evTipov to irpea^vTepiov avToh Trapday^oi

ttjs

oircos

kv
6

XpiaTco StaKOvias Kal virrjpeaLas

KvpLOS dpepnTOv avTOis

ttju

Serj-

SiaKovtav

irapdayjiTaL
'Tir\p dvayvonaTSiv yjraXToov irapOkvoav xrjpcov re Kal opcpavcov
Ser]6a>pv

The Apostolic Constitutions

'Tnep

ii

TCdv kv av^vytais Koi reKvoyovtais SerjOcofxev ottcos 6

rov^ irdvTas avrovs

Kvpios

kXerjcrrj

'^Tirep ^vi/ovyoav 6orLco9 TTopevofiei^coj/ Ber}Ba>p.ev

kyKparda kol evXaPeia

'Tirlp TCdv u

'Tirep Tcou Kap7ro(popovuToou kv

ras

roT9 TriprjaL

Kal

V7Tp

OeM

T(D

TjfLcoy

KAi'poiN TO, AiooNiA,

)(^apLorr]TaL

TOL

55

eN TO) /ieX- 10
rcou npoc-

enoypANiA
6

rjficov SerjOcofxei/ ottods

Kvpios

avTOVS Kal (Se^ai^ar]

Tcov kv appcoaria k^^ra^ofieucov

OTTcoy

npoacpepoi^Tcou

avToh dvTl

dvjl Tcov enifeiooN

'Tirep Tcou yeocpcoTLO-Tooi' dSO^^Siv

'Tnep

iravdyaQos Oeoy

T(p TrapOVTL GKATONTAnAACl'oNA KAI

XovTL Z03HN AiooNiON Kal

(TT7]pL(rr]

dirap^as
oircos

Ser]6cofjiev

avToijs ra?? kirovpavtaLS avTOv Scopeals Kal

d/jLeLylr-qrai

aVToh ku

ttolovutcou

kXerjfjLoavi^as 8r]6(o/jLu

Ta9 Ovatas Kal ras

Tcov

Kvptco

SerjOcofieu

ayia eKKXTjaia Kal

Tjj

KvpLOS

dSeX^cov

avrov^ hachc Nocoy

pv(jr\TaL

maAaki'ac Kal (Tooovs aTTOKaTaa-Trjo-r)

rfj

87]6a>p.ei^ 15

r]p,oi>v

kai

hachc

dyia avrov kKKXrja-ia

'Tirep irXeovTwv Kal oBonropovvTcov Setjdcofxeu

'Tnep

Tcop kv fieTdXXoi^ Kal

ouTcov Sia TO ovofia tov

k^opiais Kal (pyXaKals Kal SeapLoh

Kvpiov

20

Ser)Oa)fjiu

'Tnep

tS>v kv iriKpa SovXeia KaTairovovpLevcDv Serjdcofiev

'Tnep

k)(Opcdv Kal fjnaovuTcou -q/ids SerjOco/iev

'Trrep rcou Slookovtcov rj/ids Sid ro ovo/ia rod Kvpiov SerjOoofiev

oTTcos

Ka&
Tnep

r]ix5)V

j/7jnicou

ttju

opyrjv

25

Tooy e^co ovrcov Kal TrenXauTjixiyoov SerjOcofieu ottcos 6

avTovs
T(ou

Kvpios TTpavva? tou Bvp-ov avrcov StaaKeSda-r)

Kvpios

kiTiCTTpe'^r)

T7J9

reXeidxras

kKKXr](TLas

fJ-urj/JLOPevacofieu

avrd kv

ro)

8r]6cofj.v

ottods

^o^co

avrov

eic

Kvpios

MerpON

hAiki'ac

ottcos

dydyoi
Tirep dXXrfXoav
(j>vXd^rj rfj

30

avrov ^dpiri

6
eic

Kvpios

Siarrjpiqar)

^fids Kal

xeAoc Kal pycHXAi hmac toy

The Syrian Rite

12
nONHpOY

HANTCON TOON CKANAaAOON TOON epfAZOMeNOON

i^oX

THN ANOMIAN

K<\l

COOCH eiC THN BaCIAGi'aN AYTOy THN InOy-

pANION

'Tnep
5

7rao-7/9 yfrv)(^fjs \pi(TTLayfJ9 8er]0m/xv

^axrou Kal dvd(TTr)(Tov

"fj/Jids

Oeos t eXeet

<tov

^Eyeipoo/xeOa

AerjOevT^S KTvco9 iavT0V9 Kal dXX-qXovs tco ^5>vtl 0eo)

tov

Slol

y^piaTOv avTOv 7rapa6a>pe6a

cirevxcorOfa)

lO

HANTOKpATOp

Kypie

ds

yvdxreods Sov9 r]piv

15

In

YTICT6

Y^HAOIC

ANAHAYOMeNe, dvap^e MONApxe,

Afioic

(TOV

ovv 6 apxi^pcvs Kal Xty^rui

kiTiyvoacnv rrjs

KATOIKOiN,

6 Bia

(rrjs

In

Afie

XpiaTOv Krjpvypa

So^rj^ Kal tov

ovoparo^

ov ecpavepcoaeu ripTy eh KaTdXr)-\^LV' avros Kal vvv 'iinSe

7rl

votas

Kal TTovrjpds irpd^eoas

dyandv

dydirr)

Bi

TO irotpvLov aov tovto Kal XvTpcoaaL avTo irda-qs dy-

avTOv

ere

ka'i

ka'i

Aoc

(})6Bw

cj)oBe?c0Ai

ae Kal

ctgAAgcGai aho npocoanoY Bo^r]^

arov*

evpeprjs avTols yevov Kal tXecos Kal eTrrjKoos ey Tais irpoa-ev^als

avTd)V Kal (pvXa^oy avT0V9 aTpenTovs dpepiTTOvs dpeyKXrJTOvs

Tna (Lcin Afioi crdipaTL Kal "^vyrj^
20 H Tl TOON TOIOYTOON,

KoXo^b?

rj

dTeXr]^.

mh Ixontgc chiAon h pytiAa

aAA' TnA OJCIN ApTIOI Kal prjBeh kv aVTOLS

TOV Xaov aov tovtov ov e^eXe^co

XrJTTTCop

yopaaas

T(p timi'co

tov ypiCTOY

e/c

pvpidScov, ov e^r)-

eniKovpos

o-ov aFmati, TrpoaTaTrji

Taptas (pvXa^^ Tei^os epvpvoTaTOv, (ppaypos dacpaXeia^,

25

THC

o-^j

a>a-7rep

xeipoc

av eTepo9

oyAgic

ApnACAi

otl kv aol

rj

Aynatai*

ovBe

vrropovrj r]pd>v.

yap

30

AHO

(|)6B0Y

irda-rjs

Ik

6eo?

AfiACON aytoyc

dnapaXoyia-Te pvaaL avTovs hachc nocoy

maAakiac, TravTos napaTTT^paTOS,

otl

eaTt

In th aAhGcia aov otl 6 Aofoc 6 coc aAhGgia Ictin.

)(dpLaT6

fi

dpcoye BvvaTe dTrpocrcoiroXrjTrTe yevov dvTL-

kai

dnpoahachc

kir-qpeias Kal dndTrjs,

k^OpOV^ AHO BeAOYC neTOMGNOY HMlpAC, AHO npAf-

MATOC In CKOTei AiAHopeYOMeNOY, Kal KaTa^LCoaov avTovs

Trjs

The Apostolic Constitutions

aioaviov ^corjs TrJ9 iu
Ttt)

^0)

Kal

cra>TrjpL

y^pLHTco

Tft)

aov

ov

8l

tj/jlcop^,

vlco

ro)

aov t5 fiopoyeuei,

So^a kol ae^as kv aytco

(tol

HvevfxaTL vvv Kal da. kol eh tovs alS>vas tS>v

<THE
Kal

[liTcL

KISS OF

13

d/irju.

alcoj/cop.

peace)

TovTO Kiyirat 6 8i(iKovos

Kal do-irafeaOo) 6 eirio-KOiros tt\v CKKXijcriav Kal XcytToi

'H eipHNH TOY Oeoy MTA nANTCON YMWN

Kal 6 Xaos diroKpivd(r9a>

Kal MerA

Tof nNeyMATOc coy

lo

Kal 6 SidKovos elirdTu) irdcriv

*Acn<\CAC0e AAAnAoyc gn (|)iAhmati

kf\(x)

Kal dcriraJlaOtoo-av oi toO kXt|pov tov liTiaKOTrov, ol Xa'iKol dvSpes tovs XaiKOvs,
at YwaiKS rds YUvaiKas.

<THE offertory)

Td

TraiSia 8J crTi]KT()crav irpds

c({>OTc^s oTTcos

p,T|

r\

15

Kal SidKOVos aurois erepos

|3T|}JiaTt

tcrro)

draKTwatv. Kal dXXoi SidKovot ircpiiraTeiTuaav Kal crKOireiTtoo-av

Tovs dvBpas Kal rds YwaiKas

4fi0vpio"[)

tw

vvo-Ta^-g.

oircos

\iir\

06pvj3os y*VT)Tat Kal

ol Be SiaKovoi tcTTdo-Gcocrav is

viroSidKovoi els rds twv "ywa''''<wv oircos

irwTTos Tis

f|,

p-tiTis

c^eXOot

Kard idv Kaipdv

tis vivcrr\

p,T|

rds twv dvSpwv

jxif|T

dvoixOfj

t]

Otipas Kal 01
t|

0vpa, k&v 20

Tfjs dva<|)opas.

Els 8^ viToBidKovos BiSoToa diroppuij/iv x^i-pwv tois ip6v<n, <rv(i,|3oXov Ka9ap6TT]T0S

vl;vx(>v

<}>T]|ji,l

8t| Kd-y(2> 'ldK0>|3os

0(^

dvaKifJi6VCt}v.

6 d8eX4>6s 'ludvvov tov ZcPcSaCov iva etiOvs 6 SiaKOVOs

25

XYT1

Mrj

TL9 rcop KaT7])(ov/iycov,

dniorTcov,

Ol

Ta
Mrj

firj

ri?

jirj

tl? tcov aKpocofieucov,

fi'q

T19 Toov

twv irepoSo^cou

TTju irpaiTr]v v\rip evxofjLevoi 7rpo[cr]eX^ere

TTaiBia 7rpocr\a/j,(3duea-0e at firjrepes

TL9 KATA TINOC,

"OpQoL

irpos

(JLT]

TLi kv VTrOKpLaeL

KvpLov M6TA

(|)6Boy

kai

30

TpOMoy

karSiTes

^iiev

7rpO(r^pLU.
*Q.v Y6vop.V()v ol

8idKOvoi irpoo-aYtTOJorav rd
TT|piOV.

8upa t^

iri<rK6ir<p irpds

xd 0vcna<r-

The Syrian Rite

14

(ANAPHORA)
Kal

auroO Kai

ol irpco-puTcpoi Ik Sc^iuiv

irapeo-TioTes 5iSao-K(i\a).

8uo Se SiciKovot

KaTextTcocrav 4f

Xe-rrTodV ptiriSiov

vip-tvcov

twv

5 ciTroo-oPeiTtocrav to, |iiKpd

\% eucovuncov o-rriKtrucrav

twv

| fKartpcov
?]

rawvos

iTTepuiv

iTrrap-evuv ^cocov oircos

S.v

ws

S.v

p-aQiiTai

p.ep(ov too) 0v<riao"rripiou

jiit^

t]

696vt]S Kai T|pfJia

"""^
tyxp^H''"'^"^'''''''' *^^

KU-ireXXa.

<THE thanksgiving)
Eu|dp,vos ovv KaO' tavTov 6 dpxicpeiJS afxa tois
}iT6vSvs Kal

axds

tw

irpos

QucriaaTTipCa)

p,Ta>irou

'

X'^^P'^

"""^Y

TQ

Kal Xa^irpdv

TOt)

to-O-fjxa

crTavpou KaTd toO

TroiTjcrAp.evos ciirdTCO

TrauroKpdropo^ Oeov kai h atahh toy Kvptov

XpL(TTOU

qflMV 'Ir)(TOV

X^'-P'-

lpt)<rt

to Tpoiraiov

KAI

KOINOONIA

TOf

AflOY

rTNeyMATOC

mgta hantcon ymwn

earco

Kal irdvTcs

on

o-vp,4>cov(os \(y(r(>i<Tav

E^ai M6TA TOY HNeYMATOC COf

'5

Kal 6 apxicpevs
'^Al'CO

TOP VOVV

Kal irdvTCS
''E)(^ofiy Trpoy roi/

20

Kvpiov

Kal 6 dpxtepeus

EYX^'^piCTHCCOMeN TO) KYpi'oi

Kal iravres

"AliON Kal SiKaiov

Kal 6 epxiepevs clirdTW

"A^LOv

25

dXrjOm Kal SUaLov

0)9

eN CYpANoic KAI

dvap^ov

Kal

km

rnc onomazctai, top fiovov dyeuurjTov Kal

d^aaiXevTOu Kal

navTos dyadov xopHfON, rou

30 Toua,

r]

17

dSiSaKTOs

(T0(f>ia^

cocraurct)?

d(pTrjpLas e/y to

dpap)(^os ypaxris,

17

rov dueuSerj,

dSea-iroTou^

tow

irdai]? alrtas Kal ypi<T(09 KpeiT-

TOP iravTore Kara ra avra Kal

nANTA KaOdirep K tlpos

yap

irpo ttclvtcov di/vfiveij^ (re tou

ovra eou^ rov wpo ra>u yevqrcoi/ ovra, hi of haca HATpiA

ovTOiS

duaL napijXOep.

dtSios opaa-is,

6 7rp5>Tos rfj

e^oura, kl of ta

rj

<n)

dyevvr]Tos dKorj,

(pvaei Kal fiopo? t(o

dvai Kal

The Apostolic Constitutions

KpLTTQ)V iraVTO^ dpldfJLOV, 6 TA

HANTA GK TOV

15
OUTOS GlC TO

fXT]

avrov Sk npo

irapayaycbv Sia tov fjLouoyeuovs crov vlov'

elNAi

TrdyTcov aiooncon yvpi]<ras ^ovX-qaei kol Svpdfiei Kal dyaOoTrjTi

dfji(nTevT(i)9,

vlov jiovoy^vrj,

Aoyov eov,

TOKON HACHC KTIC600C, AffeAON

(TOV,

paatXea

oXa

Kal to ev eivaL
aov^

d^ioTs'

Si

Kal

irdvrociv

ka'i

ravra ndvra

Koafjiov

Kal

noirjcras

ndvra ra

KAMApAN CTHCAC
ISpva-as yvdip-1]

ev

ra

e5ArAr<J^N

TOC)N

Kal

Ai'

avrov

Kal ra

dyyiXov?^ Kal

koI

crv

yap

el 6 ton

oypANON

c{)(jC)C

a)c '5

OyAeNOC

vvKra Kal rjpepav

gk GHCAypcoN Kal

dvdiravXav

rfj

rovrov

ra>v ev ro) Koafio}-

ton hAion rd^a9 eic Ap)(AC thc HMepAC ev 20

Kal THN CeAHNHN 6IC ApXAC THC NyKTOC

Ka'i

TOV ^(Opov

ACTepooN ev ovpavcD Karaypdy^as eh aivov

rrj's

arjs p.eya-

XoTTperreias'

^coTLKov

npos

iroL-qcras

ei(T7rvor]v

vScop 7rpo9 ttoctlv Kal

Kal dvairvotjv Kal

yX(OTT7]9 TrXrjTTOvcrrjs tov

avrov

0)9 eTrateLv

\o

k^ovata^,

eKTGINAC Kal TTjV fHN GH

(TvaroXfj eirayaycbv ro (TKotos e/y

Kivovfievcov ^cpcov

^(jepovPlp.

Swdfieis re

6 rrij^as arepicopa Kal

p-ovj]-

AioiNie,

avrov rov (paLv6p.evov rovrov

Sl

avr^.^

KAI d)C AeppiM

Karaa-K^vdaas'

OVpav(>

TrpoarjKova-Tj^

Tfj9

elvai ey^apicrco Sl

dp^ds re Kal Opovovs, dp^ayyeXovs re

fiera

dp^t-^p^a

HATHp Toy p-ovoyevovs vlov

Troirjaas

alcovds re Kal crTparid?,

yap, Oee

avrov

St

yap to

ov

6 Qeoc

eScopi^a-co'

avrov irpb

8l

^v

oy ta hanta.

Ai'

avTov ra irdvTa nenoi'HKAC

(repacpifi,

(TOV,

Sk Kal KvpLOv irdo-rj^ uorjrfjs Kal alaOrjrfj^ (fyvaeoo^,

TOV npo nANTCON,

irpovotas ra

aocpiau ^axrau, npcoTO-

MefAAHc BoyAHC

TTJ9

KaOapaiv, depa

cpatvrjs

diroSoaiv Sid

depa Kal dKorjv crvvepyovpevrjv vn

elaSeyopevr^v rrjv irpoaTrLTrrovcrav avTrj

25

XaXidv

6 TTOLYiaas TTvp irpos (TKOTOVS napafivdLaVj rrpos evSetas dvaTrXrj"

pcoa-Lv

Kal TO 6ep/iaiveadaL rjpds Kal

THN MepAAHN GaAaccan ^copiaas

nXcoTT^v, rrjv Se

re

AiA(t)6pGic

crreyjras

r]/j.epoLS

Kal

\m avTOv'

Kal rrjv jiev dvaSet^a^

noal ^dai/iov noiqaas Kal

Kal MepAAoic 7rXr]6vva9, rrjv Se

(|)yT0?c

(j)(>rL(ea-6aL

rfj9 yijs

rrjv

pev zcooic MiKpoTc

Kal driBdaots TrXrjpccxra^,

^ordvai^ arecpavdxras Kal

30

The Syrian Rite

KaWvpas

audecTL

Kal

dpva-crov

Kal

fieya

a-ea-copevfiiva neXdyr],

avrfj

eh

vSdrcoj/

opecou fxeyeOos,

neSiov Kal noTe [ikv

o)?

wore Se irpavvoav yaXT^vrj

)(LiJLa>i/L,

ovcrrrja-dfjLeuo?

8e avTrjv nyAAic dfifiov XewTO-

nepi(})p<!)v5<\c

avrfjv

^e (TTpcoj/pvcou

dXfivpoov

TrepiOeis,

6 TTvevfjLaa-L Trore jieu avrrjp Kopv^a>v

TdTTjS'
5 TTore

irXovrtaas'

a-TTepfiaa-i

kytoc

kKiiaivajv

vavcmrSpoL^ wXcoTrjpa-iv-

coy

evKoXov elvai wpo^ iropuav 6 noTa/xoLS Sia^coaa? top vtto aov

Slcc

Xpiarov yevofievov

Koorfiov

Kal ^eifidppoLS kiTLKXva-as Kal

nrjyaTs dei/dois /JLedvaas, opecri 8e irepLacpty^as

10

yv^

da(f)aXe(TTdTr]v. i

kirXripaxras

avTov Pordvats

Koa-jir^aas

eh eSpav

ydp aov top

evoa-iioLS

Kal

drpefj-rj

Koafiov Kal 8i-

C^ols ttoXXoT^

ia(rifioL9,

Kal 8La(f)6p0LS, dXKLjxoLS Kal dadevecTTepOLS, eScoSifioL^ Kal kvepyais,

Kal dTiOdaroLS' epTrercov avpLyfioLS,

ri/jLpoL9

KtKoav KXayyals'
IS,

TponWN

gniaytoon kykAoic,

rd^ecTL,

yovas Kal

oji^poroKOiv

v6(f)cou

7rTr]U(ou

ttol-

rj/iepoov dpLd/JLoT?,

eh

SiaSpojjLaL?,

Kapir5>v

ctaGmon ANeMCON SiaTTveovTaiv

cycTACiN,

((f(ov

Kal

[ir]vS>v

ore

irpoa-ra^OcdaL irapa aov tcov (pVTcou Kal rcov ^oravcdv to irXrjOos.

Kal

ov fiovov Tov Koajxov eSrjfiLOvpyrjaas

dXXd Kal tov

KoafjLO-

TFoXiTrjv dvOpcaiTOV kv avT(o eTroLrjaas, Koajiov Koa/ioj/ dvaSei^as.

2o elnAC

ydp

HMerepAN

ka'i

GaAacchc

ka)

avTov eK
TOV
35

ttj

fjLr]

ao^ia

afj

kaG'

toon

'v//'ux^?

TToiHCWMeN ANGpconoN

omoi'cocin

ka)

ApxeicocAN

neTGiNOON TOY OYpANOY.

dOavdTov Kal

kat

toon
Slo

gikona

ixGyooN

thc

Kal TrenoLrjKas:

acofiaTos aKeSaaTov, Trjs (ikv K

ovTO^y TOV Se K TCOV Teaadpoav aTOL^etooVj Kal SiScoKa^

avTM KaTa

pikv ttjv ylrv^rju ttju XoyLKr]v Sidyvcoaiv, evaelSeias

Kal daepeias SidKpiaLv, StKaiov Kal dSiKov TrapaTT^prjaLu, KaTCt

Se TO aodfia Trjv irevTaBXov k^apiaoa ataO-qaiv Kal ttjv fieTaPaTLKTji/ KLvqaiv.

HApAAeiGON
30

e8ci)8i/jL(ov

er^

Xv

ydp, Qee iravTOKpdTop, 8id XpiaTOV

Eaem kaja anatoAac

Koafico Kai kv

avTm

yayes avTov, Kav ra noigLv

oiKoOev

ital

nap' iavTOv

p6fju)v

e)loL

i^d

e(|)YTeYCAC TravTotcov (j>vt5>v

dv kU iaTia TroXvTeXe?
8e8(OKas

avr^

airepfiaTa

elarj-

efxcpvTov orrcos

t'tjs

deoypcoaias.

The Apostolic
eh ton

dcrayaycov Se

thc

Constitutions

TpYc})HC

17

HApA^eicoN

iravToav

f^eu

dvrjKas avT(o rrju k^ovcrtav vrpoy /leTdXrjyjnu^ eVo? 8e jiovov ttju

yevaiv direLTras
UToXr)u

fjLi(r6ou

KpeLTTovoiv

eXiriSL

kir

'iva

kav

TavTr)s ttjv dOavacriav KOfiicrrjTaL.

(pyXd^jj

ttju

d/ieX-qaaPTa

Se rrjs ei/roXijs Koi yevo-d/xepou dTrrjyopevfxeuov Kapirov dirdTrj

6(pea)S

yvvaiKo^

KOL crv/i^ovXia

rod

TTjV

crov

yap

rju SrjfLLovpyrjfjia'

iavTco Tr]v Tpocprfv, aov

VOVT09,

dXXd KaOviroTd^as

SeScOKaS aVT(0 OiKLOL9 IBpOXTL KOL

KTLCTLV

XP^^^

navra

TTOVOLS

^^ TTpbs oXiyov avTov KoifLLo-as opKco

kol ov tovto /movov

eTrrjyyeLXco.

avT<o

7ropi^LU

(^vovtos kol av^ovros kol Treirat- 10

yeveaiav eKdXea-as, opov Oavdrov Xvaas C^rjy e^

7rXrj6os duapiOfiTjTOU

SLKaicos

ro nayreXes AnoAAyMeNON oyx

^do(Ta$ avToi^j dyaOorrjTL 8e e/y

ynepeTAec*

TrapaSetaov

[ikv

^eas tovs

dXXd Kal rovs

ejXjJLetvavTds (tol

eh iraXiy-

di^aa-Tda-ecoS"^

e^ avTov

eh

eBo^aaas, rovs

8e diToa-TdvTas crov eKoXacra^, Kal rov fiei/'A^eX coy octlov Trpocr-T^S

Se^dfjLevo9 ttju Ovaiav, rov Se

TO Scopoy

coy

euayovs'

AAeA^oKTONoy Kali/ diroa-Tpa^eh

Kal Trpoy tovtol^ tov Stjd Kal rby 'Eycb9

irpoaeXdpov Kal tov^Eho^^ MejeeHKAC.

av yap

el 6 Sr)fj,Lovpyo9

t5)V duOpcoTTOOu Kal TrJ9 C^ijs xoprjybs Kal TrJ9 evSetas irXrjpoiTrjS

Kal TCOV UO/KOV SoTTJp Kal tS)V ^vXaTTOPTCOV aVToilS MlCeAHOAOTHC 20

Kal t5>v TTapa^aLvovTOiv avTovs eKBiKos, 6 rov [leyav KATAKAycMON

enAfArooN
Ai'kaion

oKTcb

TO)

Bia

nXrjOos

roov

AceBHCANTCOrg

Kal ton

Nooe pvad/xeuos eK rod KaraKXyafiov ev XdpvaKL

YyxA?c

lieXXovTCidv

reXoy

jiev

e^d-\\ras

kaki'ac to^n KATOi

irdcras tov

irapcox^Koroov^

tS>v

PX^^

^^

cri>v

"^^^

einytveaQaL, 6 to (po^epov nyp Kara ttjs HoSofirjvrjsie,

neNTAnoAecoc

AHo

KocMCp

Kal thn KApno^opON

eic

aAmhn GeMeNoc

KOyNTCON 6N AYTH Kal TOP 6(nov AcoT e^ap-

e/jLTTprjajjiov.

av

el 6

Tov'Appadii

pva-d/j,ei/09 irpoyoviKfj^

daepeias Kal KAHpONoMON tov KocMoy KaTaa-Triaas Kal e/jL^auiaa^

avT(o TOV XpLdTOv aov, 6 tou MeX^icre^e/c dp^i-^p^a
TrpoxeLpia-d/xei/os,

tov iroXvrXav GepAnONTA aov

crrjs

'IcofS

XaTpeias 30
vLKrjrrjv

tov dpx^KdKov 6(pem dvaSet^a^, 6 tov 'Icaak enArreAiAC vlov

The Syrian Rite

i8
7roLrj<rd/jLvo?,

tou 'laKco^ Trarepa SooSeKa naCScou Kal tovs |

X^"^ '^^^ elaayaycop eh AtyvnTov en IBAomhKONTA nCNTG YYX<'^^^> ^^ Kvpi TOV 'lcO(Trj<p 0Y)( YTTep6?AC dXXa

avTov

e/y ttXtjOos

fiLcrOov TTJs

Sid

dp)(Ly/

Kvpie 'E^paiovs

(TV

ippva-co

KoXdaas AlyvirTiovs.

(jiVa-LKOV

VOp-OV

TrapacpdeipduTCOp 8e

rj

dW'

t(>v

dvOpd>7rcov
VOjlL-

Se? Ti/JLr]advTa)u Kal aol t(o 6eco t5>v

dXXd dvaSei^as

(TVVTaTTovTonv, ovK dacra^ irXavda-QaL

TON dyLou aov GepAnoNTA MooycHN

(pvoTLKov

tS>v AlyimTLoav

AlyvnTicop KaTairovovpevovs ov

Kal TTjV KTLO-iV 1T0t\ jlkv aVTOfiaTOV

a-dvTOiv^ TTore 5e irXelov

lo TrduTcou

avT^ to

eScoKas

vtto

Sid rds npos tov9 narepas avrcou eTrayyeX/a?

TrepieiSes

TOV

(re aco(f)po(Tvvr)9

8l'

avTOv npos BohOgian tov

TOV ypaiTTov NOMON AeAooKAC Kal Tr]v KTicTLv eSeL^as a-ov

epyov uvai,

Aapobv Kal

8e iroXvOeov TrXdvrjv i^^piaa?^ tov

Tr)v

Tovs ^ avTOV UpaTLKrj

eSo^aaa^, 'E^paiovs d/iapTovTas

TLfifi

it^kKoXaaas, kmaTpecpovTas

kSe^co,

tov9 AlyvirTLovs

SeKairXi^ycp

GaAaccan AieAwN 'la-parjXLTas hie^i^ACd^c, AlyvrrTiovs

kTLficdpriaod,

eTTiSLco^avTas v7roPpv)(Lovs eKoXacras, ivXa> wtKpbv vScop kyXv-

Kavas, eK nerpAC AKpOTOMOy yAwp dvey^eas^ e^ oypANOY to manna

vaas, Tpo(})HN e^ depos opTYroMHipAN, ctyAon nYpoc thn nykta
2o7rpo?

vaioov 8l'

'HGam

HiwepAC

N6(j)eAHC

7rpo9

(TKiaaiiov

TOV 'Irjaovv aTpaTrjyov dvaSei^a? inTd Wvr]

Xava-

avTov KaOeiXes, 'Iop8dvr]v AieppHlAC, tovs hotamoyc

eli-ipANAC,

dv6paiTTLvr)s.
35 ce

ctyAon

Kal

(|)00ticm6n

OdXirovs,

Ti)(^r]

'Tnep

npocKYNofciN

KaTppr]^as dvev

irdvTCov

<roL

dvapid/xrjTOL

rj

firj-^^avr) fxdTOiv

Kal xeipo^

86^a 8ea-7roTa iravTOKpdTop.

CTpATiAi

ArreAosN

dp^ayyeXcov

GpoNCON KYpiOTHTOON Ap)(a)N llOYCioaN Aynamgwn (TTpaTLcov

Ta ^epovplp, Kal Ta i^awTipvya

KAAymoNTA

c6pA(})iM taTc

Toyc hoAac, ta?c Ae Ayci

men

aioovicov^

Ayci

kata-

Tas K<paXd9, ta?c 81 Ayci

HGTOMGNA, Kal AefONTA dfia xiAiAic xiAiACiN

dp^ayyiXcov

ka)

SoMypiAic MypiACiN dyyiXoov dKaTanavo-Tco^ Kal daiy-qTcos Podxrais

Kal iras 6 Xaos afta cittAto)

'Arioc Apoc Afioc Kypioc caBaooG

The Apostolic
nAwpHC

Constitutions

19

o ovpavos kol h th thc AoIhc aytoy

eyAorHTOC

eic

Toyc aioonac

AMHN
Kal 6 dpx-epvs

yap

"Afioc

dX-qOm kol

e? o)?

yvpoYMeNOC eic royc aioonac.

6 KvpLos

rj/jioou

I^Tis

XeyeTW

iravdyLos, yH'Ictoc

ynep-s

ka'i

dyios Be Kal 6 [lovoyevri^ crov vlb?

Kal ^eoy 'Irjaovs 6 XpLo-Tos 09 e/y iravra VTrrjpeTi]-

(rd/iei/69 croL TO)

6em Kal irarpl avrov

ef? re SrijiLovpytav SLdcpopov

Kal TTpovoLav KardW-qXov ov irepLelBe to yii/09 ran/ duOpwTrcou

diroXXviievov
fJLera

dXXa fiera

(pvcnKou vofiov, fiera

TTpocpTjTLKOvs Xey)(^ov9 Kal

{Trapa(j)0eLp6vT(>v
fiurjfiT}?

avv

r(o O^tcd

eK(3aXX6vT<op

rbu

ray

vofjLLKtjv irapaivea-Lv^ 10

dyyiXoov eTnaTaatas

rcov

Kal rov (pvcriKov vop-ov Kal rrjs

KaraKXv(r/i6v,

rrjv

eKTrvpcocriv,

ras

Kar AlyvirTioop nXrjyd^, Ta? Kara UaXaicrrLvStv acpayd?, Kal

fieXXoi/TCoy ocrov ovSeTrco

dnoXXvaOaL

irdvToav)

evSoKrjaeu az)royi5

yvdi^rj afj 6 Sr)/jLLOvpyo9 di/OpcoTTOv dvOpcoTTOs yeveaOai, 6 vojjloOerrjs VTTo vofjLov^, 6

dp\Lepevs Upuov^ 6

^V/j.euLaaT6 ae rov

Karr]XXa^e Kal

eavTov 6eov Kal irarepa

opyrjs rovs

7779 eTTLKei/jLeprj^

reNOMGNOC eK irapOevov^ reNOMGNOC

6

AfAnHTOc yioc

avTov

vir

iroifjL^v 7rp6/3aTOj/,

Kal ABpAAM, 4)yAHc 'loyAA'

Kal rco KocrfKo

ndvTas rjXevdepaxre

kv aapKL,

npoaxoTOKOc hachc

avrov irpopp-qQeta-as

Kal

Kxicecjoc,

irpotp-qreLas 6K

eoy A6yo9,

Kara ray

20

irepl

cnepMATOc AaBiA

kol ykyovev kv p-'^Tpa irapOkvov 6

SLairXdaacov ndyras rovs yevvcapikvov^ kol eaapKcodrj 6 daapKos,

6

d)(p6ua)s

ocr/coy

yevvTjOeh

kv

XP^^

yeykvvrjTaL'

Kal TraiSevaas kudkap^cos hacan no con

e^ dvOpdiTraiv

dweXdaa?, CHMe?A re

ka'i

ka'i

7roXLTva-d/ivo9 25

hacan maAaki'an

xepATA en to)

Tpo(prJ9 Kal TTOTOV Kal VTTvov fiTaXapcbv 6

XPVi^^"^^^ Tpo(p^9

ka'i

Tpk(f)(t)v

Aa(|) iroLrjcras,

Trdvras rovs

eMninAoc)N han zooon gyAoki'ac, ef})ANepoi3C

COY TO ONOMA ToTc dyuoovo-iv avTo^ TTju dyvoiav kcpvydSevcre^ t7]v 30

evak^eiav dve^coTTvprjae, to OkXr]p,d

lAoaKAC

avrS

eTeAei'coce*

crov

knXijpcoa-e, to

eppON 6

Kal TavTa irdvTa KaTopOdxra?,

C 2

)(epc'iN

The Syrian Rite

20
Karacr^e^ei?

ANOMOON

noAAA

nAGcbiNj

rg

XvcTt)

Kal pyjiu
e/c

Kal

ylrevScouv/icou

KaKLav

aravprn

crcoT-qp

dOdvaros

cpvaei

voarjaavros

kol

avy-

(rfj

gta^h

8l*

dnaOrj^ Kal

7rpo(T7]\co6r)
ka'i

Kal Oavdrov e^eXrjTai tovtov9

TO,

tva

(ohottolo^

ov9 Trapeyeuero

Seafxa rod Sia^oXov Kal pvarjTaL tov9 di/dpa>7rov9

TTjs aTrarrjS

lorea-aapaKovTa
eic

dp-^Lpe(ou
ttju

avrcdv kol iraaav dTLfiLav vnocrras

ytt'

Kal KaraKpLdeh 6
AneeANGNi
irdOovs

rov

nApAAoGeic TTiAatco tco Hr^MONi Kal KpiOeh 6 Kpirri^

)(^copT](ri,

kol

iepecou

Xaov napavofiov irpoBoata

avrov, Kai avea-rr]

peKpcou th rpiTH HMGpA Kai

/c

avvSiaTpLy^as tol9

rj/xepcoy

fJLaBrjraTs

ANeAH^BH

Toyc oypANoyc ka) eKA9ec0H eK AeliooN aov xof Geoy Kal

irarpos avrov.
Me/jLVTjfjLevoL

ovv

a>u Sl' rjfjids V7i e/jLLVP V)(^apLcrTOVfJLei/ aroi

ee

TTavTOKparop ov^ oaov o^eiXo/iep dXX' oaov Svi/dfieda Kal rrju

i^Bidra^Lv avrov TTXrjpov/xeu.

ApxoN raL9 dyiais Kal

(t\

eu h

dyLoayiOi^

yap

nykti nApeAi'Aoio

AaBwn

avrov X^p(Tl Kal anaBAgyac rrpos

top 6eov avrov Kal narepa Kal kAacac eAcoKe to?c ma9hta?c

einooN

Tovro rb

ptvcrrripLOv

rrjs

Kaiurj? SLaOrJKr)^'

AaBgtg e^

avrov, c})AreT6* Toyxo ecu to coSwi Moy to nepl ttoXXcoi/ OpynTO-

2oMeN0N

o^caytooc

e/? d(pa-Lv d/xapricoi/.

ka'i

to nOTHpiON Kepdaas

e^ oiuov Kal v8aro9 Kal dyidcra^ IneAooKeN aytoTc Xkycav

el

AYTof

HANTec TOY TO

eKXYNoiweNON eic

25noTHpiON

Tofro

TO

aTma

Moy TO

AMApTiwN* TOYTO noielTG

A4)eciiM

ANAMNHCIN' OCAKIC

ecTi

AN

fAp
ni'NHTe

ecGlHTe

ton

eic

thn 6mhn

TON ApTON TOfTON

Ganaton

TTi'eTe

noAAooN

nep'i

KAI

TO

rov kfibv K^j(Krr^hKeje

Axpic AN eAGco.

(the invocation)
Me/jLPTjfjiii/oL

roLvvv rov ndOovs avrov Kal rov Oavdrov Kal

rfjs di/a(rrdaCD9 Kal rrjs e/y

soo"???

ovpavov? eiravoSov Kal

avrov Sevrepa? napovaias kv

rj

epxcTAi

rfjs /leXXov-

KpTNAi zoontac kai

NeKpoyc Kal ahoAoynai eKACTW kata ta eppA aytoy, npoacpepo/xiv

aoL rco Baa-iXeL Kal eo)

Kara

rrjy

avrov Bidra^Lv rov dprov

The Apostolic

Constitutions

TOVTOV Kol TO TTOTT^pLOV TOVTO V')(apL(TTOVVTh

oh

ere

TavTa

Scopa

en AYToTc

evfieum^

ottccs

enl

e7n(3Xyjrr}$
difei/Serjs

tov \pL<TTOv aov kol

toy Kypi'oy Mhcoy,

TOV )(pLCrTOV
ii/a ol

(p'

to.

irpOKdiieva

Oeos, kol gyAokhchc

KaTaTre/jLyjrrjs

To^Ayioi/

enl ttjv Ovdiav TavTrjv^ ton MAprypA toon haGhma-

(Tov JJpevfxa
tcjON

av

euooTnoi/ aov^

els tl/jltjv

UVTOV

Sl

(TOL

eardraL hcorrLov aov kol lepaTeveii/ aoi,

KaTij^Lcocras ri/id^

KOL d^Lovjxey

21

(TOV

rov dprov tovtov

diro^rjvrj

otto)?

(T5>p.a

KoL TO TTOTrfpLOV TOVTO alfXa TOV y^piaTOV

(TOV,

pTa\ap6i/TS avTOV Pe^aioodooorL npos evcre^eiav, dcpeaeoos

diiapTr)pdTOi)v

ykvcovTai,

tov

Tv\(>)crLi

pvaB(>cn^ TIuevfiaTos
(corjs

dytov

aloovtov

Sia^oXov

kol

ttjs

TrX-qpcodcoa-iv, d^Loi

TV)(^ooaL,

10

avToh

KaTaXXayivTos

aov

avTOV

irXdvrjs

tov )(pLaTov aov

SeairoTa iravTOKpdTop.

(the intercession)

"Etl
TTJs

AHo

Seojxedd aov

Kvpie kol

irepdTcov ecoc nepATCON

TOV vpicTOY

virep

thc dyias aov IkkAhciac

hn nepienoiHCCo

o'ov OTTCOS avTTju SiacpvXd^ris

ro) timi'u)

15

AmATi

daeiaTov kol dKXvSoo-

viaTOv d^pL THC cYNTeAeiAc toy aioonog, kol virep ndar]? eniaKOTTTJS TrJ9

OpBOTOMOYCHC TON AOfON THC AAh061AC

''Etc napaKaXovfiei/ ae kol virep Trjs

aoL

ovBevtas

kol

virep

iravTos

tov

ejirjs

tov irpoa^epovTos

irpea^vTepiov^

virep

20

tcou

BiaKovoDV KOL iravTos tov KX-qpov Iva ivdvTas ao(pLaas TIi/ev/iaTos

dyiov

irXr]pd>ar}9

*^Etl napaKaXovfieu ae

Kvpie ynep tov BACiAeooc

kai

YnepoxH KOL iravTos tov aTpaTOiriSov iva elprjvevcouTaL

rj/ids, oTTcas

Trjs

to^n
to,

en

npbs

25

ev r]avyta kol op-ovota Aiatontgc tov irdvTa )(p6uou

C^fjs f]pa)v So^d^copeu ae

Slo,

'Ihcoy XpiCTOy

thc eAniAoc

HMOON
""Etl

TTpoacpepopev

aoL

kol

virep

nduTcop toov

evapeaTrjadvToov aoi dyt(ov TraTpLapyJov

irpocjyrjTo^v

an

alS>vos

SiKaLcou diro- 30

aToXcou papTvpcou opoXoyrjTcoi/ enLaKoiroov irpea^vTepcop BiaKovcov

The Syrian Rite

22

VTToBLaKovoDV dvayv(ti(TT<ov yjraXTcou irapOivoav \r]pa>i/ XaLKGdv kol

TTavTOdv Siv eiria-raa-aL avTo^

"Etl
avTov

7rpoa(j)pofii^

ra duo/xara

aoL vnlp rod

Xaov tovtov

pAfiON* virep TCdv eu irapOevtoL kol dyvdia^ vnep rcov

Xaov

Tov

vrjTTLCOV

X^P^^

"^^^

Tcoy kv a^p.voh ydixoL? kol reKvoyoviais, virep

vnep

eKKXrjoria?,
Tcov

dvaBei^ris

I'ua

enAiNON rod ^picrrov aov BaciAgion lepATf^yMA, 69noc

eic

(Tov,

OTTCos

jujSej/a

dno^X-qTOv

r]ix()V

7roL7]a7}9

"Etl d^iovfiev
lo KovvTcov^

vnep

vnep

(T

Kal vnep ttjs TroXecoy ravrr^s kol tS>v kvoL-

ratu kv dppoaa-TLais, virep Ta>u kv TTLKpa

Tcov kv k^optaLS, virep t<ov kv SrjfjLevaet,

SovXda,

vnlp nXeovTCOV Kal

oSoLTTopovvrcov, OTTCos TTUvTcov kniKovpos yevT), TTavTcov BoHeoc Kal

ANTlAHnrCOp
''Etl irapaKaXovfiev
15

TOON

17/iaS'

AlA TO

are

ONOMA

ynep toon MicoYNToaN

riiids

kol Aicokon-

TOON llOO OVTClOV Kal TTeTTXaVT]-

(TOV^ VTr\p

fiivcov, oTToas kirLa-TpiyjrD^ avToiis els

dyaOov Kal tov

Ovfxbv avTcov

TTpavvDs

"Etl TrapaKaXov/jLev

ere

kKKX-qaias Kal virep tS>v

20 virep TCOV kv fieTavoia

kv

TTJ TTLGTeL,

25 Tr)S

)(eip.a^ofjLev(ov

ifrrb

KaTrj^ovfievcov

Trjs

tov dXXoTpiov Kal

tovs p-ev TeXeidxTUS

Kal avyxoopriarjs Kal avTols Kal rjpLV

rip.a>v

irpocr(ppop.ev ctol kol virep ttjs

ev(J)opia9 tcov

tcov irapa

tcov

Tovs Se Ka6apL(rT}S kvepyetas tov irovr]pov, tcov Se

irapaiTTcop-aTa

"Etl

virep

d8eX(f)a>v ripS>v, orrcoy

Tr]v p-eTavoiav irpooSe^rj

TO,

Kal

Kapiroov

aov dyaOcov

oircos

evKpaatas tov depos Kal

dveXXincos pLeTaXafi^dvovTes

aivcopiev ore diravaTcos

ton AiAonta Tpo^HN

HACH CApKI

"Eti irapaKaXovp.ev
diTovTcov OTTCOS diTavTas

^OCYNArAfHC

GN

TH

ere

Kal virep

tcov

BaCIAGIA

TOf

XP'CTO?

(TOV

aladTjTTJs Kal votjttjs (pvaecos, tov ^aa-iXecos

dp,ep.irTOVS dveyKXrJTovs

evXoyov ahiav

8l*

HMAC SiaTriprjaas kv

Trj

eva-e^eia eni-

TOV Geof
rj/Jtcov^

TTaO-qS

dTpeiTTOvs

The Apostolic ConstitiUions

"On

(Tol

KOL

au

Tvaaa 86^a ae^as kol evyaptaTLa^

Uarpl kol

yr)(n9 ro)

Kal

eh tovs

to) Tlco

23
kol TrpoaKV-

tl/xt)

Kal r5 dyto) Hv^vjiaTL kol vvv

aiooyas tcou alcovoov dveKXirreh kol aTeXev-

TVTOVS
Kal irds 6 Xaos XeyeTa)

'AfLrjv.

(THE BLESSING)
Kal 6 tiTiaKOTTOS ciirdTW

'H eipHNH TOY Oeof

ef?/

MejA hantoon ymcon

Kal iras 6 Xaos Ktyir oi

Kal MGTA

lO

TOY nNGYMATOC COf.

(THE INCLINATION)
Kal 6 BidKovos

"Eti kai Iti SerjOco/jLeu tov

Kfipva-a-irta irdXiv

Geov Sid tov

OTTcoy

OCMHN

c/j

TO knovpdvLov avTov Ovariao'TrjpLOU

Xaov

XpLdTco SiaKOuias, iravTo^ tov

SiTjdco/jLev oTTCoy 6

TTpos

SerjOcofxei/

kiTKTKOirris, iravTos npecr^vTepLov^

'Ynep BACiAeooN

8er]6oop.et/ i^

ttjs fiecTLTeias

gyooAi'ac

^Tirep 777? eKKXrja-ias TavTijs Kal tov

'Tnep ndarjs

ra

tcd

dyaOos eoy npoaSi^rjTaL avTo Sid

TOV ^pL(TT0V avTov

eic

avrov

^(picrTOv

^Trrkp tov Scopov tov Trpoa-Ko/JLiadiyTos Kvpccp

KvpLos irdvTas

kaI toon
rj/J'ds,

ZilArCOMeN GN

Ta>u dyicov jxapTvpoav

SiaTrjpTJo-r]

en fnepoxH SerjOcojieu

ottcds"

HpeMON

HACH efceBeiA

Ka'i

7rd(rr)S

Trjs

et/

20

7rXr]p6/jLaT09 Trj^ eKKXrjaias

kai

Kal BiacpvXd^rj

ha

hcyx'On

eiprji/evcouTaL
Bi'on

e^oyTs

CeMNOTHTI

fj-i/rj/jLOvevaco/xev

ottcos

25

kolvodvoI yevio-dat

TTJs dOXijaecos avTcov KaTa^Lco66c>p.ev

*TiT\p t5>v kv irtaTU dvairava-aiievodv SerjOcofieu

'Tirep Trjs evKpaaias tcou depODv Kal TeXeacpopta'^ tS>v Kapiroou

8eTj6oo/jLv

^Tnep

t5>v veocJxoTLaTcoi/ Se-rjOcofxey oircos ^ePaLcaOSxiLV kv ttj iriaTeL

30

The Syrian Rite

24
ndpT9
'

'

virep dXXiqXcov napaKaXea-cofiev

AvdcTTriaov

os

rj/xas 6

rfj )(^dpLTL

eS

Avaa-TavTes iavTovs t5

Sloc

aov

tov xpiarov avTov irapa-

OcofLeda
Kal h lirCo-KOTTOS Xtyirdi

'0 Oeoc 6 Mer^c

MepAAcoNYMOc, 6 Mer^c

kai

Kparaios toTc eppoic, 6 0e6c km nATHp toy

Mhcoy toy ccoTHpoc HMooN* eniBAeyON

vLov (TOV TOVTO
JO

Kal

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Sl

7]\i5)v

avTov c^eXe^o)

rd

a-cofxara

rjfids

Icf)'

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dXXd BohGoc

dyaOwv, Kal

irpoKeLjiivoDV

Sid TOV ^pKTTOv aov ped""

1

yeuov

r}/jLa>v

kirl

yjrv)(^rjv

KAGApOYC yeVOfJieUOVS AHO nANTOC MOAYCMOY CApKOC

rv)(^eLv

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ati'oy

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firjSiva

HNCYMATOC

r]p,o^v

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to irdvTas

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dprjv,

ciireiv

ApTf]V 6 BiAkovos XcYtTco

np6a-)^a)py
Kal 6 etrCo-KOiros

irpoo-cJjcovTjo-aTCO

Td ay La

ao

Xaxo ovtws

tol9 dytoLS

Kal 6 Xaos viiraKOvcTb)

Eh

dyios, eTc Kfpioc 'Ihcoyc XpicTOc

eic

AolAN 0eoY TTATpoc

GYAOfHTOC

etc

TOYC AIOONAC.

AMHISI

AOIA GN YT'CTOIC Oeo)

25

KAI en'i

fHC eipHNH, gn ANepdonoic gyAoki'a

(bcANNA TCp

Yl^^ Aa^i'A

eYAoTHMCNOc 6 epxoMCNOc CN oNOMATi

Oeoc KYpioc
30

dvd^iov

aol SS^a Tipr] atuo? So^oXoyia

ov

<THE ELEVATION)
ixerd

to iroip-

KaTa^icocrov

KAI

ev^apicTTLa Kal tco dytco TlvevpaTi e/y tovs alcopa?,

Kai

kai

AoIan toy onomatoc coy

c/y

Kal

BoyAh

rfj

KAI

ene^ANGN *mTn

(ALCANNA 6N TO?C YYl'cTOIC.

KYpi'oY

The Apostolic

Constitutions

25

<THE COMMUNION)
Kal HTa TOVTO

lireiTa ot irpco-puTcpoi Kol ol

6 lirCo-Koiros,

}Ji6TaXa|xPavT'-t>

SidKovoi Kal 01 vTroSidKOvot Kal ot dvaYvwcrxai Kal ol il/dXrat Kal ol daK-qral

Kal cv Tats Yvvai^lv ai SiaKovoi, Kal at irapdtvoi Kal at

cixa

X'^P^^'S

rd

iraiSia

Kal t6t6 iras 6 Xaos Kard rd^iv (lerd ai8oi)s Kal euXa^cias dvv Gopiipov.
Kal 6

jJiJv

lirio-KOiros

SiSotw

J^co/za

tt|v iTpoo-<})opdv XeYcov

XpiaTov

Kal O 8X6HV0S \6YTW

6 82 SidKovos KaTXT(i) TO iroTTipiov Kal

-4fyua

XpLarov

iTi8i8o'us \iyiru>

10

TTOTtjpiov ^corjs

Kal 6 irCvuv \iyir(a

\^a\\i6s 8J \Yco-9(i> Xy' ev

Kal OTav irdvTCS ncTaXdpcoo-L Kal

tw

|jiTaXa|x|3dveiv irdvTas

irdo-at,

XaP6vTS 01 SidKovoL Ta irepio-actio-avTa

Td

l(r<J)epTa)(rav eis

tovs Xoiirovs.
1

'n-ao-TO<})6pi.a.

(thanksgiving)
Kal

6 SiaKovos XeYSTO) iravaaiiivov

MeTaXajSovTes tov

tl/ilov

tov vj/dXXovTOS

a^/xaTos Kal tov Tifiiov atfiaTOS tov

XpLo-TOv V)(apio-TT]acop,eu t KaTa^iaxravTL

Xa^eTu

MH

tcou

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eic KpTMAttAX' L9 (TcoTrjpiav rjficov

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Kal TrapaKaXeaoofxev

yeyeadat,

els cocpiXeiav

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eh

afiapTiSiv,

(corjv

tov pLeXXovTos al5>vos

'

'Ej/ ^dpLTL XpLCTTov

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)(pLa-T(p

T<p

25

ayevvr\TCd

p,6pa)

Oe5

Kal tco

avTOV 7rapa6<ope6a

Kal 6 cirCo-KoiTos evxapio-TciTu

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eniJKOo?,

Kal

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a irapec^ov

rjpTv

eh

Ta9

peTaXa^elv

evTev^eiS'
TOdv

aymv

7rXT]po(popLav tSov KaXco^

The Syrian Rite

26
eh

kyvaxTiievcav,

evoixrov rjfjLas fLerd tcov

dXrjOeLcc rfj

Kpdrwov,

KadooarLco/jLii/oou croL, crTrjpLO-ou rj/xas

rov dyiov Uveviiaros

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rd XeiTTOvra

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kv

kv

rfj

rd dyvoovyieva

rd

rfj

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Xarpeia aov,

royc Ap)(ONTAC 6N Aikaio-

CYNH, Toii^ depas kv evKpaaia, rov9 Kapirovs kv ev(j)Opta, rov

lo Koa-fjLov

napdevia

rd

edi/rj

rov Xaov

iroXefiLKd TTpdvvov^

crov

dyiaaou, tovs kv

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dyveia

kv

rd

kv TTavapKu Trpovota.

TA nenAANHMGNA eni'cjpevpoN,

rd

kv8vvdfico(rov,

^ePaiaxTOv,

rovs

i^d^iovs dvdSei^ov

kv

vrjiTLa

Karrj^Tjaei

dSpvvov,

TTaiSevaov

rovs

kol

km rrdvras hmac eniCYNAr^re eh

ovpav(ov PaatXeiav' kv Xpicrr^ *Ir]crov rco KvpLco

86^a

(TOL

aicovas.

ri/jLT)

kol

aepas kol

dytco

tq)

veoreXeh

rrjs

fivrjcrecos

rrjv

rj/xatv

IIvev/iaTL

rcov

fxeO*

ou

eh rovs

dfirjv.

<THE DISMISSAL)
Kal 6 SiaKOvos Xeyiroi

ao
Tft)

06(3 Sid rod ^piarov avrov KXtvare Kal evXoyelaQe

Kal 6 ciriaKoiTOS

'O 0609
ra^ov
2.5

cdv

yevea-CL

dvcorepos,
oikcjon

io fier

Xcyuv

6 TravroKparcop, 6 dXrjOivos Kal dcrvyKpiros, 6

Kal roTs irdai

virdp^odv, 6 roTTOLS
fievos,

eircvx<<''^<^

aiaxTL
/jltj

fir]

/jltj

napcov

Kal

irepaLOv/xevos,

XoyoLS

vnoKeipevos, 6 (pvXaKrjs

rfj

ovSevl

nepLypacpofievos, 6 ^povoLS

6 rpoTrrjs dveniSeKros,

AnpociTON, 6

kv

c^vaei

evvotas kK^-qrova-ais

ere

firj

fir]

coy
p-ri

nav-

kvov

rt

naXaiov-

irapayojievos,

Seofievos, 6 (pOopds

6 (pvaei dvaXXotoaros, 6 <^CdC

doparos, 6 yvcoarrbs irdcraLS

rah

XoyiKais (pvaecnv, 6 KaraXafi^avo-

The Apostolic

kv ^vvoia eTn^rjrovi/Tooi/

fiei/os VTTo

rcoi/

aAhGinooc

6po3NTOC

ToD

cc?

ere,

Tovs

(TOL

27

6eos lo-parjX toy

XpiaTov TnarevcravTO^ Xaou aov

yevofievo^ kiraKovaov jiov Sia to

Vfjii^r]S

a-ov

Constitutions.

ouo/jlo,

aov Kal evXoyr]-

KeKXiKOTU^ Tovs iavTooy avykva'S Kal Sbs avroh

avTcou ra ewl

alrrjfxaTa rcov KapSicou

avT(jdv cctto^Xtjtov noiijarj^

avTovs, (ppovp-qaoy aKeiraa-ov

ttjs

(rv/i(f)po]/TL

(SaaiXeias (tov

Kal

to,

fj.rj8i/a 5

dXXa ayiaaov

avTiXapov pvcrai rod dXXoTpiov,

TTavTos kyOpov' TOVS oiKOVs avToou (|)yAa5on, tag eicoAoyc avTcioy

KAi

TAG eloAoyG (ppovprja-ou' otl

ae^as TrpoaKvvrjcns Kal

tS>

Kal

eh tovs

aloovas

crol

So^a aivos peyaXoTrpeTreLa

TraiSl 'Irjaov tco ^picTT^

paaiXei Kal

Kvpia> -qpoiv Kal 6e(D Kal

du

ctco

Ta>i/ alcoi^cov.

T(p dyLco

aov

T(p 10

UvevpaTL vvv Kal

dprji^.

Kal 6 SiaKovos cpei

'AnoAyeGee gn eipHNH.

Tavra

ircpl ttjs p.vaTtcTjs

vjjiiv

Xarpeias 8iaTao-o-6jjLe0a Tjneis ot dirocTToXot

TOis eirwrKoirois Kal tois Trpta-^xnipois

Kal TOis 5uxK6voks

^5

THE ORDER OF THE LITURGY

IN THE SECOND BOOK
OF THE APOSTOLIC CONSTITUTIONS
2.

<THE ORDERING OF THE CHURCH)

^"Orav (ruva0poi5T]S
p,T' lTnoTT|[jiT)s irdcnrjs

tov GcoO KKXT)<rtav ws &v

ttjv

vqos jieYaXus

Ktj|3pvT|TT)S

k\V6 iroicio-Oat rds o-iwoSous irapaYYeWcov tois BiaKovois

w(ravl vavTais tovs tottovs

eKrao-o-civ rots d8e\<|>ois KaOAircp t-rripdiTais |xTd

irdonjs eirijJicXeias Kai o-ejivoTqxoS.

Kal
Twv

-irpwTOv p,v 6 oTkos co-tw

exwv rd

p,cp(ov

Kaxd dvaxoXds

TrijJi"fiKT]S

irao-rocjjopcia irpos

T6Tpa|Jip,V0S, ^

dvaToXViv oo-tis toiKC

tKartpuv

Keio-Oco Be |Xcros

vtjC.

6 ToO tTUO-Koirov Gpovos, Trap' iKdrepa Be avrov KaOeJjo-Oco to irpeo-pvxtpiov, Kal oi

SidKOvoi irapwrTdcrOwaav euo-TaXcis ttjs ttXciovos a0T]TOS'

10 Kal TOtxdpxois.

TTpovoiq. Bk toutcov els

oiKa<rt

auTal KaOe^eo"-

|XTd irdo-Tjs UTa|ias Kal Tjo-vxias Kal at "ywaiKcs Kex^piap-evus Kal

6a>o-av o-itoTn?|v dyouo-ai.

dv8pwv 4>vXdo-o-ovTS auTas,

Kal ydp Iv
1

TTJ o-Kt]vfj

aTTjKeTucrav Bk ol

tov p.apTupiou 6 avTOS

ws Ydp

ovTws Kal

tov BiaKovov ws

ydp

virjl

8iKir|v

avTwv to

el

Se tis evpeOfj

tov

|xdv8pT| wp,oicoTai
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4>11P''

op,oiov

twv

vavo-ToXoY^v,

irpcope'ws Kal els

dXXd Kal

twv a\6yu)V al^wv

io-Two-t Kal eKao-TOv

tQ eKKX-qo-ia

ev

jjLovov

oi iroijieves eKao-TOv

avYYViav Kal tiXiKiav

iruXcopol els Tds eio-oSovs

trapiriKoXotiOei, tuttos.

5 irapd TOTTOv Ka0e2;6p,evos tirnrXifjo-creaOw vtto

KKXT)o-ia.

ji^v

Tds twv YvvaiKwv

oi 8e SiaKovoi eis

Ka0T|KOVTa aviTw tottov p,TaYO-0w. ov

ydp vaurais

to cTtpov p.pos oi XaiKol KaOeJeaOuaav

tw

f|

irpopdTwv KaTd

6|xoia> crvvTpexei,

oi p,v vewTepoi 18101 Ka0e^eo-0wo-av edv

r tottos,

el

8e

20 H-^Y^ aTT)KTwo-av 6p0oi, oi 8^ tt) fiXiKig, r\Br\ irpopepTjKOTes Ka0e[[eo-0a)O'av ev Td^et,

Td 8^ iTat8ia lo-TWTa TrpoaXap,pavo-0waav atiTwv oi TTaTpS Kal ai p.T]Tepes, ai 8^
vewrepai irdXiv 181^ edv
8J

t]8t) ycY^'H'T'^^'''''

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tottos, el 8e p.T|Ye

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outaOev twv

XTJpat Kal ai irpeo-pvTiBes irpwTai irao-wv io-Tdo-0wo-av

2 =

TWV TOTTWv

op^d Kal

"irpovowv 6 BiaKOvos tva eKao-ros

p,T|

Xadv oTTws

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p."^

Y^va''''<wv

Tis i|;i0vpio-T|

r\

vvaTd^T)

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twv

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io-Tda0wo-av, ai

'TTap0evot Be Kal ai

TtKva exovaai I8ia io-Tdo-0wcrav, ai

6 BidKovos eTTio-KOTreiTW tov

r\ veiio-j]'

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y^P *v eKKXtjcria

eTn<rn]p.6vus Kal vT](t>aXcws Kal eYprjYopws IcTTdvai eKT6Tap,evT]v exovxa ttjv dKo-i^v
els

30

TOV TOV Kvpiov XoYov.

El 8e TIS dTTo irapoiKias d8eX<})os

6 BidKOvos eTTiKpiveTw
p,T|

dTTO aipeo-ews

elo-t

rj

d8eX<}>Tj eTreX0'[)

Td KaT' avTOvs dvaKpivwv

p,ep,oXvo-p,evoi,

Kal TrdXiv

avo-Taaiv eTriKop-wJop-evoi

el ttio-toi, el
el

vTravBpos

eKKXTjoxaoTiKoi,
r\

X-i\pa.,

el

Kal ovtw

Yvovs Td KaT' avToiis ws elalv dXT]0ws iriaTol Kal 6p,OYvwjxov6s ev tois Kvpia-

The Apostolic Constitutions

KOis diraYT(o Ka<rTOv ls tov irpoaT|KOVTO avirw tottov,

aiiTTJs d5iot)}Avos VTr'

TCp

1 8

auTov

OtiSels ydp

cr(|)68pa*

f|

"ydp

Kal pcoTT|(ris auTov

jJLT]

Scktos ev

irpo<j)TiTir]S 4>T]crl

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q

OeXt] dv6VYKai

el

^evos

T]

8* ev

tw

eyX'^P'-os,

TOTJ i|;d\XovTOS

Kav

vovOccriaaxjjeXiixcoTdTTj 5

xfj iSio.

iraTpCSi.

TOV Xaov euXoYiav avTov

TT|v els

p.T|

r\

Xoyov

p.eve fjo-vxi'OS

<J)iXd8eX<j>ov iroieio-Oaf

pico

8iaKOViav

aov tov

8iKaiov 8^ tovto Kal

Xoyov dXXd

edv Be dvavevT], eyeipas avxdv dvaYKao-Tws oiriao) irdvTcov

^evos eireXOoi irpeo-pvTiis

t]

virdpxot, Kal tovtois tottov

irpos civGpcoTTOV
8'

avTov

avTO

|xt|

laVTOv tov d8eX((>ov wS 15

d^)'

iva irai8ev0uari Kal ot Xonrol dvTt-rrapaxwpeiv tois evTijiOTtpois.

TTTcoxos l0aYvir|s

TO

tw

6 dKovcov lO

TTJv dKOifiv, 01 h\ d8eX<{>ol Bud Tciv SiaKovoov irapaSexeo-Qcocrav avxov. el Be

p,eTd 6pYT]S eKeivov KaGio-dTto'

Tos.

aot

KaTava^-

SiaKoiTTCov

|xtj

TOTTOS ovK eoTTiv, 6 BiaKOvos TOV jxaXXov veuTcpov eyeipas |XTd

CTT'qo-ov

t|

irpoo-coiroXT^irTcov KaTaXiiTTjs tt|V

tov Xoyov iva 8iaTd|T] avTco irpoeSplav dXXd

Xoyov

ironficracrGai

6 eTrto-KOiros 6 irpocrXaXtov tov ircpl eot)

tov dvaYtvucrKOVTOs

y\

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o-0(|)6s tt^v ti|xt|v

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<rti

St Swi-

tiTiaKOTre irpoaXaX-qcrat

twv ^tvcov irapaKXiio-is Kal

Be at>Tw Kal ttjv eux^-p'-o^Tiav dvoicrai" tdv 8e 81' euXdpeiav us

TTjpwv

el

flTlO-KOTrOS CTtlV TtO liriO-KOTTCj) KaOeJeaOoj TT]S

Kttl

Tip.fis.

\aw Xoyovs 8i8aKTiKovs.

8J Kal irpeaPurcpos

el

tuv irpco-puTepwv KOivtoviKws,

diro irapoiKias eirtXOoL TrpoaSexfcrOa) utto

KOVOS VTTO TWV SiaKOVCOV,

29

iroiTicrei.

Ye'vrjTai

iroieiTco

Kal

e| oXif]s ttis

TrpoacoiroX'qvj/LS

f|

-q

el

veos ti^v -fiXiKtav Kal toitos

r\

KapStas avTOv 6 SiaKovos iva

dXXd

eov

irpos

t|

8e

ovx
p,itj

8taK0via evdpea- 20

BtaKOvos Tats eirepxop.evais Ywai^lv iTTWxais

i]T0t

irXovaiais.

(MASS OF THE CATECHUMENS)

^Meoros 8^ 6 dvaYvu)o-TT]S
Kai

'lT]<rov

Kal

Td

<j)'

TTjs 'ETravoBov, irpos

Td Mcocretos 25
Td twv napaXMro(jLeva)v

Ttvos Iottws dvaYivu)o-KTO)

vvj/if]Xov

TOV NavT|, Td tuv KpiTwv Kal

tcov Bao-iXeicov,

tovtois Td tov 'IwP Kal Td ZoXojjicovtos Kal Td twv

8eKae| npO(})T]Twv,

'Avd 8vo XeYojJievwv

dvaYvo)o-|ji,dTa)v

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Xaos Td dKpoaTixia

MeTd TOVTO

al

riavXov TOV orvvepYov

-fjixtov

viTOv[;aXXTa).

30

dvaYwvcoaKeaOcoaav Kal at 'EiriaToXal

llpd^eis at Ti|xlTpat

as eTrecTTeiXe Tats eKKXTjcriais Ka0'

v<j)TiYT]o-tv

tov aYtov

rivevjJLaTOs.

Kal jxeTd Tcvra BidKovos y\ irpeajSvTepos dvaYivtocTKeTCo Td EuaYYXia d ey'^

MaT0aios Kal 'Icodvvqs irapeBuKaixev v|xtv Kal ot o-vvepYol flavXov 'TrapeiXT]<j)6Tes
KaTeXetvJ/av v|xtv

AovKds Kal MdpKos. Kal oTav

dvaYtvcoo-Kojjievov

^ to

evaYY^<-ov

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Tjcrvxias' Y*YPC'''n"Tai

Xaos aTirjKtTcoo-av |xeTd ttoXXtjs

Ydp Ziwira Kal aKOve '|crpaT|X Kal irdXiv Zv h\ ovtov
CTTiQt Kal aKova-g.

E^TJs irapaKaXeiTcocrav

ot

Trpeo-pvTepoi tov

Xaov 6 KaOets avTwv dXXd

diravTes Kal TeXevTaios irdvTcov 6 eiriCTKOTros os eoiKe KvpepvtiTTj.

iii.

['H

TWV

KaTTfjxovjJievwv Kal

t|

twv p,eTavoovvTwv e|o8os]

|j,ir|

35

30

Syrian Rite

Tlie

(MASS OF THE FAITHFUL)

i.

Kal

toCto

p,Tcl

<ravTS

p.Tcl T-i^v

Twv

0w

Tcp

5 Owcrav T<a

dvaroXds,

|avao"TAvT6S Kal

(TvfjKJxuvus airavTS

tir*

dvaroXas KaTavoTj-

twv

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e'irippTjK6Ti tirl tov

ovpavov toC o-upavoO Kara.

voji-qs tov Kard dvaroXds

KaTrjxovp.vo>v Kal ttjv

Kal ttjs dpxaias

ti'nop,iji.vT]0"K6|XVOu

irapaScCo-ov o0v 6 irpwTos

dvOpcoiros d0TT|o-as tt|v vtoXt^v

o4>c<i)S

crvp-PovXC^i

ireto-Gcis direpXtiGT].
ii.

10

01 8 J SidKOvoi

ficrd

tu tov

oxoXaftTcoo-av virrjpeTOVjxcvoi

yXy

ot

tt|v irpoaevxriv

rfj

Trpoo-<j)op9L

tt)s

eixo-P'-O'Tias

XpicTToi) o-u>|xaTi p.eTd <|>6Pov'

xXovs Siao-KoireCTWorav Kal

-fjo-vxCav

ol 8i tovs

avTOis entroiciTcoo-av,

iii.

AYTOJ 8 6

M77

'5

Tu Upci SldKOVOS TW Xaw

n-ap(TTci)s

TIS KATA TINOC,

/ZT;

TiJ kv VTTOKpicT^l

ctTa Kal do-iraJto-Otoo-av dXXTjXous ol dv8pS Kal dXXT|Xas al YwaiKes to V Kupito

dXXd

4>iXT)p.a

|XT|

Tis 8oXCws

MovSas

us 6

tov Kvptov 4>iXT))JiaTk irapcSooKcv.

iv.

Kal

jiTd

TovTo

irpo<rVX0-9a) o

8idKOvos

2o'T7rep T779 \KK\r]<jias Trdarj^ Kal iravTo^ rod Kocrfxov Kal tcou Iv
avTco fipa>u Kal eK^opicou

^Tnep

tS>v Upicov Kal tS>v ap-yovToav

'Tnep TOV dp^Lepecos Kal tov

Kal

TovTO 6 dpxiepcvs

p,Td

jSaaiXecos Kal TrJ9

KaOoXov

tircuxofjievos T&i Xacp elpT)VT)v cuXoYeiTco

elprjurjs

tovtov (us

EuXoKvpios to Trpoo-uirov
cirdpai Kvpios to irpocru'irov avTOu

25 Kal Muo-fjs lvTiXaT0T0is iepeCcriv iiXoYtv tov Xaov tovtois tois p-qp-aaiv

YTjaai
avTOvi

o-

iiTi

Kal

ore

irl

Kvpios Kal <j)vXd^ai

ai Kal tXetiaai
8(pxi

o-ot

ctC

clpTiv-qv)*

ireuxo-0u ovv Kal 6 eTrio-Koiros Kal

ZoocoN TON Aaon coy Kvpie

30 coy

HN

iTi<|)dvai

cr'

ka'i

XeysTU

eyAorHcoN thn kAhponomi'an

eKT-qaco Kal nepienoiHca> ro) timi'co AfMATi

rod xpicTOy aov

Kal eKaXeaas BACiAeiON lepAxeyMA Kal e9NOC ation.

(ANAPHORA)
i.

McTd

8J TavTa Yiva0u

t|

Bwia

Io-tutos iravTos tov

Xaov Kal irpoo-cvxoucvov

^o-vxus.

35

ii.

Kal oTav dvevexQll p-TaXan,pavTO) tKao-rr] Tu^ts KaO' lavTiqv tov KvpiaKov
a-u|AaTOS Kal tov ti^iCov aijiaTOs p-CTa al8ovs Kal evXaPelas us PaciXcus
irpoo'epxop'CVOi 0-up.aTi. Kal at Y^vaiKcs KaTaKCKaXvp.|xcvai ttjv Ke(|>aXT|v us dpp.6^ci
^o

Y^vci'''"V

Td^i Trpoo-epxo"0wcrav.

<})vXaTTcr0ucrav Bk al Gvpai

dp.VtJTOS 61O-X0TJ.

|jit|

tis dirwTTOS

t]

THE LITURGY OF SAINT JAMES

3.

TOY AnOY AnOSTOAOY

H 0EIA AEITOYPriA

0EOY lAKQBOY

KAI AAEAct>OY

CPROTHESIS)
'El/ TrXTjdei
rjfiwv'

dfiapTiau jxeixoKvcrixevov

yap

tdov

uXX

a^ios vTTapxoiV,

0)5

'0 0edc

iAacGhti moi

COY kaI oyK

ecf)' T]

Koi

koi

crrjp

hmapton

AMAprcoAco'

aov vlos Kal Kvpios

Ttapa crov

fioi tco

aov ov^

d(p[T]p.i croi rrju (pcovrjv

ton oypANON

kai eNconioN 5

Tavrr) koI TrvevfiaTiK^ Tpa7Te(r]

r^fiSov *It)(tovs

Xpiarros

evxapicrriav TTpocrdyai rov KaTairefxcpdrivai

^aadai KaTa^iaxrov'
(Tvv Tcp

eic

Upa aov

fxe

Kvpie 6 deos

eTTOvpavlco p-va-T-qpicd

dyadoTTjra

d(f)opa>v

TO irapaKkriTov ivKTXvov Koi KorapTl^ov

TrjV

i^ovhfvoacrrjs decriroTa

(fiol

KaTeaTiyp.ev(o fivcTTiKas irpoKeirai els dvaiav.

kt]X18i

Tf)v LKea-lav

els rfjv

t(2)

fxe firj

tovtco koI

deiio

eiMi a5ioc avrocpdaXfirjcrai rrj

6 jxovoyePTjs

irda-Tj

t(S

Trpoa-rj'Kdou

tw

aixapTcoXcS

816 TavTrjv aroi

fioi

to nvevfid aov

rrpos ttjv XeiTovpylav TavTrjv,

Kai 10

Xaw eTrayyekOelaav (f)(opf]v dKaraKplrcos TavTrjv dirotpOeyiv XpiaTa 'It/o-oC rm Kvpico rjfxoiv ^.ed' ov eyAorHTOC el

navayia AfAGoj

coy nvevfj-aTi vvv Kal del Kal-

^coottoiw Kal ofioovalco

Tovs alatvas t5)V alauav.

els

dfirjv.

(PARASTASIS)

15

EuXTJ rfjs irapao-TdacMS

Ao^a
(f)(OTl

T(S

T^s

HaTpl

ddiaipeTcos' Tpias
17

Se

yrj ttjv

Kal vorjTT]

nd(ra ^oIa

Kal

OeoTrjTos

tw Ytw

TTjs

ev

Kal tco dyico IIi/fu/iaTt, T(3 Tpia8iKa Kal iviaico

rptaSt

fxovabiKas VTrapxovcrrjs

yap elsQeos TravroKpaTap ov

avTov decnroTflau Kal

rj

ttju

AoIan

01

ddXaacra to avTOv KpdTOS Kal

KTiais ttju avrov fieyaXeioTrjTa Kr}pvTTei navTOTe'

Tifirj

Kal

8iaipovp.evTjs

oypANoi AmroyNTAf,
Trdcra ala-drjT^

on avrS

KpATOC MerAAcocyNH t Kal p^eyaXoirpeneia NyN Kal del

TOyC AICONAC TaV alaVtOV.

AMHN.

irpeirei

kai ic

20

The Syrian Rite

32

(ENARXIS)

Eux^ ToO
AeCTTOTA Kypie

0u|iian.aTos ttis io-6Sov tJjs evdplecos

Xpicrre,

'It^ctoO

Qeov

o)

AMOOMON eVt (TTavpov TCp 0ecp Kui Ilarpi

iKovaias cayton

Ao'yf,

Trpocrayaycoj/, o

8L(f)vr)s

Bvcriav

AN6pA2 6 th

5 AaB'iAi toon tov npo<prjTov )(eiAecoN ah^amcnoc ka! tac amapt'iac avrov k(^thbMe>iOC'

rau

a-^ai
yLUTOiv

voepuiv

npocTfveyKai

crot

TTJs yj^vx^s

KaOdpicrov

Koi

alcrdTjcrfcop

HApACTHCON

GyciAN AiNecfeooc koi 7rpoo-Se|ai Trap'

eycoAlAC kol

Koi TOV (rafxaros Koi dyiaaov

ayiov aov Trvevfiaros'

To'is TTLaTols

av yap

ei

pTa8ib6peuos, Koi

KoX TO) Travayia Koi

dyada

aloivas Toov alcavcov.

dprjv.

*^X^

'^'^s

'Evepyera BACiAey toon aiooncon koI

irpoaiovadv aoi bia tov

;^picrro{)

ayaye navTas

ap.apTT}-

Trdarrjs

dvaria(TTr]pi(0

rjixav tcov

evcodiao-ov

tov

AXpei^N AoyAcoN
to

f]p,S>v

dyiacrTLKfj 8vuafii

T]p.as ttj

crot

j;

bo^a

dvaa>8is

tov nav-

aov narpl

aiiu tc5 dudp)(oi

aov nvevfiaTi vvv KoX

del Ka\ els Toiis

evdplccos

Kriaecos dirdar]: br]fXLOvpye, irpoahf^ai

rrji

aov

airb

aov

dyios 6 dyid^ojj/ Koi dyLa^6p,vos Koi

fiovos

TrpeTret

Koi ^coottoiw

I c

eK7r\r]p(oaov,

f]p.as

ArNOyc Tw oyio)

f]p,as

TO TTapov 6vp.iap.a eic ocmhn

(TOV

10

rjixav

KrfKlbos Koi

eKKXrjaiav aov, cKdarco to avp,(})epov

ttjv

d^iovs f)pds dnepyaaai

els TeketoTrjTa kol

xdpiTos

ttjs

TOV ayiaafiov aov eniCYNAr<*>N hmac iu th dylq aov KadoXiKrj koi aTroaToXiKfj

Vov

2oeKKAHCiA, HN nepienoiHCO) tm tim'ko aFmati

be Koi aa>Trjpos r]pa>v ^Ir^aov XpiCTOy

avv

TO) TTavay'icd Koi

ala>vas tcov alojvoiv.

dyada

Koi ^coottoim

piovoyevovs aov vlov, Kvpiov

ov evXoyrjTos el Koi bebo^aapevos

p-eS"

aov

7rvevp.aTi

vvv Koi del kol

els

tovs

dp,T}V.

(PREPARATION FOR THE ENTRANCE)

'O SiAkovos

25

Ert TOV Kvpiov ber^datpev

Upevs uxT|v ToO 6v|xidp,aT0S

Ttjs i<r68ov ttjs avvA|60)s

'O Qeos 6 7Tpoabe^dp.evos 'A/3e\ rd bapa,

Zaxctpiov to dvp,iap.a'

KoL

Nwe

koi 'A/3pad/n ttju dvalav, 'Aapwi/

rrpoabe^ai koi eK x^ipos

rjp.u>v

tcov dpapTcoKoov

to

20 Bvplap.a TovTO els oapfjv evcobias Koi a(f)eaiv tcou dp,apTici>v r^poiv Koi rravTos
TOV Xaov aov' ort evXoyrip.evos vrrdp^eis Kol rrpeneL ao\ t] bo^a rw Ilarpt koI
r<u

YlS

Koi T(o

dyi'o)

n.vevp,aTL vvv koi del Kal els tovs alStvas tcov aloivoov,

dfxrjv.

o SidKovos

Kvpie evXoyrjaov
o tfpevs etTev\era\, avrcS

35

*0 Kvpios Kal Sebs

T]p,a)V

^Iijaovs

Xpiaros 6

dKaTda\eTOV epaiTa aravpadels Kal Xoy^l] Kal

6 TTjV Kpv(f)iav Kal

Trapaaxopevos,

40

TTJV

elaobov

emf^o^ov TavTrjv TeXeTrjv

evXoyrjaai

f}p.(bv

Kal

ttjv

evTeXa>s

ev

bi

VTrep^oXrjv dyadoTrjTOS Kal

rjXois naprivai

eic

XpiaTco dpxi-biaKovlav

TeXeicoaeiev

p.f]

d7Tavr]vdp,evos,

anamnhcin alcoviav

ttjv

aov koi

rjp.lv

eKTevrj

eiiXoyrjaai.

irapdaTaaiv t^s XeiTOvpyias

The Liturgy of
r\\iaiv

ravTTjs r^ d^aro) airov evcnrXayxvla vvv Koi aet Ka\

ala>ua>v.

ZZ
ei'ff

tovs alcovas ratv

afirjv
tvX'f[ diroKpiTiKT^

James

St.

KypiOC eYAOfHCAl Kal d^iwa-at

irapd tou 8taK<Jvoi>

Kal Trpoaaaat

rjfias (repa(f)iKa)S 8a)po(f)oprj(Tai

Tr]v 7ro\vvp.vr]Tov cadfiv

rov ivBeaariKov kol Tpiaayiov

7rd(rr]s Trjs dytacTTiK^ff

rekeioTTjTos vvv Koi da.

/cat

t<S dvevdeel Kal vTrepnXTjpei 5

els

tovs alwvas Ta>v alavav.

dp.r]V.

<MASS OF THE CATECHUMENS)

(THE LITTLE ENTRANCE)
EiTa apxerai & dpxiSiciKovos

Iv

'O lepevs Xiyn

rg

'O

fiovoyevT]^ Tios Kal

'0 0e6c 6 HANTOKpATOOp

Aoyos

NYMOc Kypioc 6 dovs

TOV Oeov dddi/aros virdp^oiv,

KaraSe^dficpos BiaTrivqiieTepav
o-apKcodrjyaL

/c

Tov povnyevovs
6eov Koi

Trjs

ca?

aTpeiTTCos kvavOpoDnrj-

(TTavpoodeis

re

XpiaTe

dyias TpidSos

ay/o)

UuivpaTLj

rrjv

(xfjV

eNrpo-

peKXovres napea-Tavai

Geo?

Tjpds 6

X"P"' ^^'^

Tr]V

rco

e^airoa-TeiXov

dva-iaa-Trjpia,

'"')''

20

ayadrjv kol dyiaaov fjpwv rd? yJAVxas

<jvv-

Kal TO.

crapara Kal

to.

rrvevpara

aXXoLa>aov rd <f)povrjpaTa

UaTpl Kal rS

So^a^opepos tS

aov

e(f)

Oeos OavaTCo ddvaTOv iraTTjaas,

cTs cov 7779

Xpiarov' 15

kai

eM(t)OBoi

e7rei8r]

eCMCN

Mo'i

dyicp

els

crov vlov, Kvpiov de Kal

(rcorrjpos T}pa>v*Ir]crov

dyadoTrjTa

Mapias,

tTcoAON

ttjs eTriSrjpias

iKerevopev Koi napaKoXovpeu

dyias deoTOKov Kal denrapBevov

lo

6 MefAAco-

f]^,lv

dyia TOON AfiooN Sid

TO,

(TCHT-qptav

ri\v cuxt^v raiJTTjv aTrd

Twv irvXuv ews tov Ov(Tiacm\piov

ciaoScp

evcre^eiav

Iva

Kadapa

ev

ctSxtov r]pds.
7rpo(r(f)epa)pev croi 2^00

tmv

fxara eic AOeTHCiN

rjpcov

Kal

npos

crvveibdri

a Aomata Kapnco- 25
rjpeTepoiv TrXrjp-

peXrjpdTcov Kal els IXacrpov iravTos tov

Xaov

;^dptri

crov'

<f)iXav6pa)Tria
p.e6*

TWV

Merd TO

io-\0tv els

ov evXoyrjTos
alcovav.

Kal olKrippols

Koi

tov povoyevovs aov vlov

el els

tovs alSivas 30

dprjv.

to OvoxacTiqpuov Xeyei 6 tepevs

Elprjvr) TToicnv
6 \a6s

Kal

TO) TTvevfLaTL crov

35

6 Icpevs

Kvpios

vXoyi](TaL

irdvTas

r\ixds

Kal

ayiddai

kirl

rfj

The Syrian Rite

34

Kal Upovpyta Ta>v Oeicov Kal d)(pduT(i)V

ela-oBca

kol

fiva-Trjpioov

ras jiaKapia^ v/ru^aj dvaTTavcoi/ fxera dytcdv Kal ScKaLcou

avTov

Kal

)(dpiTL

(j)LXavOp(07rLa

ai5>vas tS>v aid)V(ov,

6

elprjuT]

TOV KvptoV

flP

lo

TiJ9 ducoBeu elprjvrjs Kal

Geov

^Lkav6p(i>TrLas Kal

TOV KvpLOV
'Trrep

^^vyjov

ra)u

rrjs

o-co-

r]p.S)v

TOV avfi-

TTavros Koap-ov Kal eVcoo-ecoy

15

dymv

iraacDV roov
kKK\r](TL(ov

rod 0o

TOV KvpLOV

Serj-

6a)p,U

'Tnep

(TC0TT]pLa9

pcou

Kal

avriXr]-

nark-

tS)V daLCordrcov
rjpcov

tov

''loidvvov

TOV

tov

^LXoy^pior-

Xaov tov KvpLOV

Serj-

Ooopev

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p.eXr]pdT(>v

30

rip.5>v

TrXrjp-

Kal

tov

pva6r)vaL r]pds dno irda-qs

6XL-^eco9

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6pyTJ9

di/dyKT]S

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KLvSvvov
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kl

tcov crodv lkt-

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fir)

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npos

to

rovra,

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vlkolv

aif

8e

eh to

r]p,eTepas

rfjs

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yap ov^

r}pL9

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dvTLiTLiT-

to,

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el

0eo9 eK

Kv-

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euavTicopLaTOdV
6

Kal

dTrocrTrjarjs

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pie

rrjv

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p-rjSe

ctccxtov

tS)V 8vcr^ep(>v

tov Koapov tovtov KaTO, ttjv

^p-qcTTOTi^Td

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77/30?

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97/za)^

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rjp,ds

dp^LeincTKOTrov, iravTos tov

eniBAeyoN

Kal pycAi hmac aho iravro'S

tcdv

KX-qpov Kal
25

5>v

OeoSovXov

KaOoXiKov

noAyeAeG

KAI

Kypie,

enAKoycoN

dyicoTaTOv TTarpidp^ov Kal

TOV

eAeHMON,

KAI

eTOiMoy KATOiKHTHpi'oy coy Kal

rfpuv'

-yjrecos

20

aAhBing

7TLpaafj.ov

SerjOcofxev

elprjvrjs

OlKTipMON

MAKpoeyMG

6\a6s

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els

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djiriv

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du

vvv Kal

rfj

tov9

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aov

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paKdpiov
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elaeX-

cyNeiAHcei

criiu

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Tais
d-

KaTaKpLTCos dvaTrepircop-ev aoi

Kal

Bdav

ttju

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croL

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The Liturgy of
(TTdae()S )(dp(ou

T^9

tov Kvpiov

St,

James

yiav KaTa^La^6wfiv

35
TrJ9 alwvtov

iravayia's ay^pdvrov virep-

euSo^ov
TroLvr]s

denrapOepov

ay tov

Sea-

evXoyrjfiii/rjs
r][i(ov

OeoTOKov

kol

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rod

^loadvvov rod kvBo^ov

7rpo(prJTOv

kol

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paiTTLaTOVj tS)V

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kol

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10

So^cou npocprjTcov kol dOXo(popcov fiapTvpcou

KOL

TCOV TOdV dytodV KOL

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avTOfv

KOL

7rpe(r(3LaLs

ol

15

irdvTes kXerjOcofjLev

on

Afioc

KOL

InANAHAYH KOL

ef

KvpL

deos

(Tol

TrjJ/

r}fj.S>i/

dvaireinroixev tS> Tlarpl kol t(o

uvu KOL aei kol

ds tovs

kol

In

apioic

KATOiKeic

Bo^aV KOL TOV TpLddyiOV VpLVOV

TlS kol t5

dytca npev/xarc 20

alcopas rcov amvcav

Xaos

'Aprjv
Kal ol \|;<iXTai tov TpiaAyiov

'Afioc 6 GeoCj Afioc icxYpoc, Afioc dOdvaTOs

25

eXerja-ou rj/ids.

Cthe lections)
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tepctis

Elprjvr] irdaLV
6 Xaos

Kal

TO) TTuev/xaTL

30

aov

The Syrian Rite

36

01 dvoYvwoT-ai

Kal
'O

\Xqi

KvpL

TO)

TOVTO'

Ovfjiia/JLa

r]p.S>v

6v(Tia(rTrjpLou

eh

Kal

10 rifjL&v

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rifioop

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ch

evooSias,

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aoL to
crov

evooiriov

tS)v

dj)(rLv

eK
crov

dpapTLotu

tov Xaov aov ydpLTL Kal OLKTLpfioi9 Kal

tov fioi/oyevovs
Kal

Kal

iTpo(r(j)poiiv

rjfJLiv

eh to dyiov Kal virepovpdvLov

6a-fir]p

iXaa-jiov

toO cva-yYcXiou

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Bebs

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nPOKEIMENON.

crov

vlov p,e&

dya6(o Kal ^(oottol^

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The Liturgy of

St,

James

37

To^ Tov KXrjpov Kal TOV 0iXo\pLcrTov Xaov SeS/jLeOd aov

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The Syrian Rite

38

6 \a6s

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The Liturgy of
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mh monon

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The Syrian Rite

40

Tr\s iravaytas d)(^pdyTov virepevSo^ov Searjroiyrjs

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The Liturgy of

James

St.

41

6 Xaos
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The Syrian Rite

42
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The Liturgy of
Tov Kvpiou Se-

eKK\r](na)V

St.

James

45

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The Syrian Rite

46

voaovvTCov Ka/i-

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The Syrian Rite

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The Liturgy of
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St.

James

ovpavo9 koI h th thc AoIhc

eyAorHMeNoc 6 epxoMeNoc In onomati

6 lepeus o-4>paYt5o)v

Kal

1,

'Irjaovs Xpia-Tof

(TOV

TOY

Ai'

Oeoy*

(Tov^ 6 7roLrj(Ta9

jxovoy^vris

oy ta

hanta

(tov

vlos

KvpL09

dyios

iravTOKpdTOp

el

rjfxcov

ayiov Se Kal to

7roir]cra9,

ka'i

ta BaGh

iravToSvvaiie

aho pnc ANGpoonoN kat gikona

avT(p ttjv

^apL(Td/jiPOS

dyaB\

lo

tov rrapaSeicTov

(ttjv ka) omoi'oocin,

dnoXavcTLv,

irapa-

B\ Trju kvToXrjv orov Kal eKireaovTa tovtov ov rrapeiSes

oyAe IfKATeAinec dyaOe

dXX

KdXaa9 avTov Sid

iraTrfp,

rj/icou

kiraiS^vaas avTov
vojiov,

evanXay^vo?

a>s

^IrjCTovv

XpKTTov elAnecTeiAAc

kXOoav TTjv ar]v dvave<ji)ar) Kal dueyeiprj

T(ov ovpavS>v Kal

15

eTraiSaycoyrjaas avTov Sid

ycTepoN Ae avTov ton monotcnh

TCdv 7rpo(pr)Ta>v'

KvpLov

Swpa Xcyei

evcrirXay^ve, 6 avjXTTaOr]^ fidXiaTa nepl to 7rXd(Tfia to

c})oBepe

^dvTa

ret

TO TTavdyLov TO IpeyNOON Ta HANTA

(TOV

TTUV/j,d

Kypi'oY

BAciAef toon AioiNCON Kal irda-rjs dyLcoavurjs Kvpios

ayios Kal 6

SoTrjp,

(TOv

In toTc yYictoic

a)CANN<\

" Ayio^

eic

eiKoua-

(tov

yioN tov

ton kocmon

i'na

oy KaTeXOcbu

aapKcoOeh kK UvevjiaTOS dyiov Kal Mapias

e>c

tt^s 20

napOeuov Kal OeoTOKov cyNANACTpA^ei'c re to?c ANGpobnoic irdvTa

(pKOp6p,7]a TTpo? (TCdTTlpLaV
(TLov

Kal

^(joottolov

TOV ykvOVS

r]lx5>V,

llkXXodV Se TOV eKov-

Sid a-Tavpov OdvaTov 6 dva/jLdpT7]T09 virep

tj/jloov

Tcov dfj.apT(oXcov KaTaBk^eorBai, kv th NyKTi h HApeAiAoTO, fidXXov

Se eAyTON HApeAi'Aoy,

ynep thc toy kocmoy zcohc Kal

tTa 6 Upcvs

TTJ

AApojN TOV ApTON knl tS>v dytcciv Kal dy^pdvTcov Kal

dOavdTcov avTov ^eipcov, ANA^AeyAc

Bei^as

(Tol

t5 eo) Kal UaTpi^

eic

25

d/xdo/jLcov

eyxApicThicAc

dyidaas kAacac
eirrcjON

Xeyovcnv oi SiaKOvoi
d(p(TLv afxapTicov Kal

eh

Kal

ton oypANON Kal dva-

eAcoKe TO?c dyioLS avTov maGhtaTc Kal d7ro(TT6Xoi9

Els

cTODTrjptas

Xiipi TOV dpTOv Karacrxwv Alyei

^(orjv alcoviov

no

The Syrian Rite

52

clra

AaB6T6

c{)AreTe"

eK(|>ci>vci

toyto moy ecri to cwma to ynep ymwn kAo3-

MeNON KoX AiAoMeNON

d(f)euLv aixapTiS>v

ei'y

6 Xaos

^AflTJv

Xiyn

ctra Xa|xpdvi to nOTTipiov Kai

Ka0' lauxov

OJCAYTCOC MGTA TO AeinNHCAl Xa(3cbv TO HOTHpiON Kal Kpdaa9 e

oiuov Kal vSaT09 Kal
TO)
^

ANABAeyAc

eic

ton

oYpANOisi,

dvaSet^as

crol

060) Kal liarpi, eYX<^piCTHCAC dyLaa-as ev\oyT^<ras nXija-a?

UvevfiaTos dyiov eAooKe tols dytois Kal fiaKaptoLS avTOv

[tlTa
TTi'eTe

el aytoy

iiadrj-

K<J>(i)Vl]

HANTec' toyto moy ecTi to aTma to thc kainhc

AiaGhkhc to Y^ep ymoon Kal ttoAAoSn eKxeoMGNON Kal SiaSiSo/xeuou

15 eiC A(j)eCIN

AMApTICON
6 Xa6s

'Ajiiqu
6 lepcvs

TOYTO noie?Te
20

thn gmhn anamnhcin* ocakic pAp an

eic

TON ApTON TOYTON

KAI

ec9i'HT6

TO HOTHpiQN TOYTO h/nHTE, TON OANATON

TOY ^^ov Tov dvOpdiirov KATAfreAAeTe Kal Tr]v dvd(rTa(TLv avTov

ofLoXoyeTre A)(pic oy eA0H
Xlyovo-iv 01 SiAkovoi

nL(TTevof/.eu Kal o/jioXoyov/xey

o Xaos

25

Ton Sanaton

(tov

Kvpie

KATArreAAoMeN

Kal

rrji/

dvd<rTaaiu

(TOV d/jLoXoyov/jLey.

<THE INVOCATION)
'O
30

MfjLV7]fiii/0L
7ra6r]fj.dTa>u,

racpTJs

ovu Kal

lptPS irto-vvaiTTi

rj/jieTs

vxV

ol d/j.apTcoXol tS>v (coottolcov

avrov

tov acoTrjpLov crravpov Kal rod Oavdrov Kal

rrj's

Kal rrjs TpLrjfiepov K veKpS>v duaa-Tdaecos Kal r^? eh

ovpavoijs dpoSov Kal ttjs

e/c

Se^icou

aov tov eov Kal Uarpos

The Lihirgy of
KaOeSpa? Kal

rrj?

OTaV eAGH MGTA AoIHC KpTNAI ZOONTAC

BeaiTOTa

aoL

SeOfXevOL LVa

53

Sevrepas kvBo^ov Kai <po^pds avrov napovaia?

KAI

AHOAlAONAI eKACTCp KATA TA epfA AYTOf"

r)p(oyj /jlccXXou

James

St.

Kara

Se

Kypie 6 ^0?

evaTrXay^ytav avrov Trpoacpepofiiu

T7]v

(po^epau

rrju

NGKpOYC, oTav piXXj]

(t)eiCAI r]/l(01/

ravTrjv

Kal

Ovatav

duaifiaKTOu

MH KATA tag AMApJIAC HMOON HOIHCHC

MGG'

HMWN

MHAe KATA TAG ANOMIAC HMOON ANTAHOACOGHG HM?N AAAA KATA

TTjv

CHN enieiKGiAN KOL dcpaToi/

elAAei'^AG TO

eiAe

ka'i

hmoon

X'porp<5v(t)ON

aldoyid

aov

Twu

VTT^pphs Kal

Iktcou yapta-p

(Toov

Scoprj/iaTa a

o^GaAmoc oyk

10

oyc oyk hkoycc ka) eni KApAiAN ANGpoonoY oyk angBh,

htoi'macag 6

rds

kaG'

rd kirovpavLa Kal

riiuv

(Tov (piXai'BpcoTTLav

0e6c

toTg ArAnooci'

fid? d/jLaprias ddTrjcrr)s tov

Kal

o-f,

jjlt]

Sl*

Kal Sid

e/ie

Xaov ^iXdvOpcoTre Kvpie

6 Upctis Ik TpiTOv

*0 yap Xaos

Kal

(tov

rj

eKKXrja-La

aov iKerevei

15

ere

6 Xaos

'EAghgon

rjfids

0g6g

Kfpie 6

TraTrjp b

HANTOKpATCOp

irdXiv \-Yi 6 tepeus

'KXer]<jov f]pds 6
6 GOOTHp

ebs

6 iravroKpdToap^ kXi-qaov rjpdi 6

HMWN, gAGHCON HMAG

gIahogtgiAon e0'

rjfxds

Kal

0g6c

GgOG KATA TO MGfA GAGOG COY

em rd

TrpoKeifxeua

Scopa

'^^^ -

ravra to

HNGYMA GOY TO TTavdyiov

6iTa KXivas TOV auxva Xkyex,

TO KvpLov Kal

((jhottolov^

to avvOpovov aoL

70)

eo) Kal JJarpl

Kal TOO jiovoyevei crov y/S, rb avpL^acnXevov, to ofLoova-Lou re

Kal (TvvatSLOv, to XaXfjaau kv

(TOV

SLa6rJKr],

r]/jLa>u

'Irjaovu

v6/ji(p

Kal irpo^r]rah Kal

rb Kara^dv ku efSet TrepLarepas

Xpiarop

kirl

25

rfj KaLvrj

rbv Kvpiov

kv rco 'lopBavrj 7rorafi(o ka) mgInan en

AYTON, rb Ko^ra^dv knl rovs dyiovs (tov dirocrroXovs kv etSei

TTvpivoou yX(oa-aa>v kv ro) vnepcoco

kv

rfj

rjp-kpa rrjs

rrjs

dyla^ TrevrijKoarfj^

dyia^ Kal kvSo^ov ^icov 30

54

avTh rh

Ili/fO/xd

rind? Kal inl

Syrian Rife

'f^^K'

it/a

cov rb iravdyiov

KardTrffiyj/oi/

Sfarrora

l(p'

r^ irpoKilntva &yia 8S>pa raOra

im^otrrja-ai/ rg dy(f Kal dyaOfj Kal

^ytdarri Kal noifi tov filv djiTou

tovtov

kM^<p adroO

trapovdlf

ayiou Xpurrov

(ro>/ia

b Xa^n
'

Ap-f]u

b Upcvv

Kai TO

10

TroTTJpioi'

JK<(>(i)vt

TovTo ai/iu

XpKTToD

tIjilou

6Xa6t

tlra Xiytx. khO* 'uvtOv I'lTfljitvos

ii^a
15

ynnfTaL ndai rotv

avTwi^ piTaXapftduoxxnv f/v

''^

apapricoi/ Kal </v ^<w^t/ aioiviov, 19

70)1/^

US'

KapTT<>(l><)pLau

!'pyo>i>

dyiaaphv

ayaOoiv, f/y aTrfpiyphi^

aov KaOoXiKiis Kal dno<rToXiKfi<; tKKXrjaia^

ii'iN

nrri'AN niK

nurTtcos' 'Iva nfA-M

rof A|0)N(M

'i)v

AAoy mm

pvopU09 aVTijr dno ndarjs- aipfaio)^; Kal

iO Z()Mf;NO)N Tl'lN

\\ni)(^o>v

a<f)<(Tiu

Kal acopdTrjs'

ayia<i

/j)t.M(.AiO)(.A(,

KATir)(Y(;6)ciN

f'

rri

aytmc,

kanAaAojn io)N kpf^-

ANOMIAN, SLaijivXaTTow avTrp/ p* XP^

Ti'ic

cyNTtAei'Ac

<THE INTERCESSION)
Kul ^triKXiOiU

II pixTijii poptu
i.S

o'vs

Kal ludd^ov
Karb,

an oar oX IK
t,o

Sumora

tS()^a<ras' rfj OioijtaviLa

ToG Trayayiov

Trj9

(FOL

Trpor/yof/zti/cuy

ptjTpo^ iraaaw

irdaav t^v
if s'

tov ^/iarroi) aov Kal

aov nutvparo^,

Xi-Oiv Tfj9

X^Y'**

Kal vnlp to)u dyuDi/ aov T6noiu

KKXr}a(ai'

nai/ayiov aov iiNfyMAroc

oiKovpeyr]!/

rrXovaias

tmu

IkkXtjcti^i/'

dyia? aov
Kal

<m(l)()iTrjaei

tJj

vnep

vvu

4T7i)(0()Hrn(:()N avrff

Trjs

dyia9

Kal VTTip

KaOoXiKfjs'

tac

Ao)|)f,Ac

StanoTa

Kal
toy

The Liturgy

TOM Ai6r<^

TiAc

rh

Mw^a^t Kf^

<Z7

rijf

55

KA

iXimft trw tuu rimf

;,,,,,;^;'-*

tdnwv rk pmfXe^para

waXk^iffMAL..^^

~ 'j.%tuvi

Jamet

jrX^^ r^

iri^r^f ^-fiX^c

fiiLnXim', Tfif eifatfi^

f/^piiomf

/>/.

v^ IkHf^eUc

Mr^ff^i K^pu Kork

^<t#)(XeM^Vvff^

of

'jjfM9MUWixptu9tovXdtu9

.-

iMtm ttinimf

Mr^fff^i K^pt

'^'

KiX

c-r

v^urtft

"

'

'>^

'.^o, 'wArrwt cXe^^tr ^^-

The Syrian Rite

56
irdaLv

iroja^

SLaXXdyTjOi, elprjueva-ov ra

rjfjLiv

nava-ov r^ crytaiiaTa tS>v

KOL rr]v

dpriv7]v

eKKXrjaLcov

tov Xaov

kol ras tS>v

KardXvaov ra (ppydyfiara

enayaa-Tda-eLSj
5

7rXr]6r]

ra aKoivBaXa, Kardpyrjaou rov9 noXefiovs,

Siao-KeSaa-oy

aov^

(rrjv

dydnrju ^dpiaai

atpeaeoii^

to^u k6vS)v, rrjv a-rju

rj/x^u

Oeoc

ccoTHp

HMoaN H eAnic hantoon toon nepATOON thc thc

Kvpie evKpaaias

Mi/i]a6rjTL

depcoy^ ofi/Spcoy elprji/LKwi/^ Spoacov

dyaBcov, Kapircoy evcpopias kol toy ct64)anoy toy eNiAYTof thc

XpHCTOTHTOc COY*
10

01

yhp

hantoon

6(J>0aAmo'i

eic ce eAni'zoYci kai

CY AlAWC THN TpOC{)HN AYTCON eN YKAipiA, ANOIfeiC CY THN

COY

ka'i

X^I^P*^

CMninAAc han zooon cyAoki'ac

Mvqa-OrjTL KvpL Tcov Kap7ro(popovj/T(ou Kal KaXXiepyovurcou

kv Tols dyiais

aov eKKXrja-LaLS Kal

/J,ixyr]/ieva)v

roov Trej/ijTcoy

^rjp5>v 6p^avS>v ^ivcav Kal enLSeo/jiipcoy Kal irdvTOdv tS)V kvTdL15 Xa/jievoov

rjp.'iu

tov iivrjiiovev^Lv avrcdv kv rals irpoa-^vyals

KaTa^tcoaov Kvpie Kal tS)V ras Trpoacpopd^

"EiTL iivr]a6r}vaL

ravTas irpocreveyKdvTOdv kv
BvcnaaTTipLov Kal virep
e^ei Kal toov dprtcos
20

rfj

(njfxepov rjfiepa knl to

a>v eKacTTos

(tol

dveyvcoo-fxivoov

'^Etl /ivrjaOijvaL KaTa^Lcoaov toon

TQ)v

ah aioonoc

KaTa yeveav Kal yevedv dyioav

^rjTCov

fiapTvpwv

aTToaToXcov

ay i6v aov

TrpoaijveyKev ^ KaTO. Sidvoiav

aroi

evapeaTrjadv-

iraTepcov TTaTpLap^S>v npo-

dp.oXoyT]Tcov

SiSacrKdXcov

oaLcov,

iravTos nNefMATOc Aikaioy kv TTiaTet tov XpLo-Tov aov tctcAgioo-

MCNOY
25

XAipe KXApiTOOMeNH, 6 KfpiOC MCTA COf efAorHMeNH CY GN

TYNAll'l

Ka'i

efAopHMeNOC 6 KApnOC thc

TKS TCOV yjrV^^WV

'O

dpxiSiciKovos

30

MvTJa-OrjTL

6 6eos

(The Names?)

6 lepevs

to,

SidKovoi

Kvpie

coy OTL (TCOTfjpa

Tj/lCOV

Xa|xpdvi

AinTYXATnN ZflNTON
'^

KOIAi'aC

rjfjLoov

'Eiacphm

k4)Ci)Vi

TV, nayayla, d-

^pdvTOV

virepevXoyr]iikvr]S Sea-

ttolvtjs

tj/icov

deLTrapOevov

deoTOKOv

Maptas

Kal

The Liturgy of

St,

James

57

6 Upevs eiriKXivojJievos XcYet

Tov aytov ^loadvvov evSo^ov

7rpo(j)'qrov irpoSpofiov

aTroa-ToXcop Tlerpov Kal

tS>v aytoav

'loadvvov ^lXlttttov BapOoXop-aiov

'laKoopov

ayyeXLo-rcoi/'

aSSaiov MarOatov

MarOtoV MdpKov Aovko.

*Iov8a

!^ljjlcovo9

UavXov
Ooo/jlcc

kol paTrrio-TOV^

'AvSpeov 'laKco^ov

rSiv

v-

tov

SLKaicov

aytcov irpocprjTcov TraTpiap^^cou

tS>v

ayiov ^T<pduov tov TrpcoToSLaKouov Kal TrpooTO/jidpTvpos' irdvTOdv

Tooy dir al5ivos aytoav
TTJs

aov

ov)( otl 'qp.eis kafikv cc^lol pLviqiioveveLv

kKm'cov p.aKapL6T7]Tos dXX' lua Kal avTol irap^cTTcoTes ro)

(po^epco Kal (j>pLKT(^ (TOV

iXeeLPOTTjTOs

eypcoMeN

ka'i

dvTLpvrjixov^vaciicrL

^iq/JLaTL

ttjs rj/xcou 10

eAeoc kvd>7n6v aov Kvpie

)(i\i\N ka'i

eic

efKAipON BoHeeiAN
Murjcr$r]TL
a)U

nNeyMATOON

Kypie 6 Geoc tcon

Kal

kiivrjaOrjiiev

ovk

a>i^

e/xvrja-Orj/iev

nACHc CApKoc

kai

opOoSo^cou Ano "ABeA

TOY AiKAi'oy p^XP'- '^^^ crrjpepov ripepas' avTos Kl avToijs dud-

navaoy gn X^P^
TrapaSeiaov^

zoontoon, cn th BaciAeia coy,

koAhoic 'ABpAAM Kal 'laaaK Kal 'laKoo^

toTc

tS)v dytoDv TraTepoov rjpcop^ 66ev

AneApA oAyNH Aynn

kai

cTeNAfMOc,

^oac toC npocclbnoy coy Kal KaTaXdpn^i

'iv6a iTriaKOireT to

Slo,

TrauTos

20

'Hpcou Se

TeXrj

TO,

Trjs

virep

duapdpTTjTa kv

Kal

eiprjurjs

v-

(TTaOdas iravTo^ Koapov Kal

dyiwv tov Oeov

tS)V
(rLa>v

Kal virep

npoarjueyKev
voLav

exei

(TTa>T09

a>y

e/c/cX?;-

eKaaTos

KaTcc

Kal

tov

Xaov Kal

Sid-

Lprjui]

Ovuou KvpLe Kvpie,

^'^^^c

vno

tovs

KaTev-

eTiicyNd.r<^f4

noSas

tS>v

kKXeKTMu aov 6t OiXeis Kal

^^

OeXeis,

povov

\a)ph

X^^V^ Kal TrapaTTTtopdToov

nepL-

Alcltov povoyevovs aovvlov,

KvpLOv Se tov Oeov Kal acoTrjpos
rjpcoi/

6 Xaos

irdvTODV Kal naacou.

25

alar-

irdvTOiv

Kal iraaSiv

Kal

\pLaTLava Kal ^vdpedTa Kal

C^rj9

Xe'yci 6 irpcoToSidKovos

Kal

15

rg rpv^^ tov

'Irjaov

ydp kaTLv

tpaveh knl

XpiaTOv'

avTos 3

p6uo9 dvapdpTqTO^
Trj? yfjs

The Syrian Rite

58

6 UpVS

hi

ov Kal r)fuv Kal avroTs coy

6

dues

d(f>es

dyaOb^ Kal ^LXdudpcono^

\a6s

0eoy rd TrapaiTTCojiaTa

avy)(^a>pr)<Tou

rd aKovaia, rd kv yvaxrei Kal rd

eKOvcTLa,

CK(t>(dVl

ki/

rjfjLMU

rd

dyvoia

6 Upctis

\dpLTL
vlov

Kal

Kal

fJLeO'

Kal

OLKTLp/ioLS

ov evXoyrjTOS

dyaBZ

tov fiouoyeuovs

(f)LXaydp(07rLa

Kal 8eBo^aap.kvos (tvv

crov

t5 iravaym

Kal ^cdoiTom crov TrvevfxaTi vvv Kal del Kal

eh tovs

lo alS>vas Ta>v atcoucou

6 Xaos
'AfJLTJu.

(THE LORD'S PRAYER)

'O Upevs
Elprji/rj irdcTLv

15

6 Xaos

Kal

aov

TCD TTvevfiaTL

6 Upcvs cireuxcTai

6 dpxiSidKOvos Xt-yet

"Etl
20

en

Kal

^Ip^ivxi

Sid

navTos ku

TOV Kvptov

8er]6w/jieu
6

KvpLe

Xaos
e\er)(TOV

25

vLcou

Tifiicov

d)(pdurcov

dpprJTcov

kvSo^cdv

(po(3ep(ou

Betoav 8a>pci)p

kirovpa-

Kvpto)

(f)pLKT<i>v

r<3

6e(p

rjfiMi/ 8er)Ba)iiev

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30

KvpLos

TrpoaSe^dfjievos

rj/jLcov

avrd eh to

dyiov Kal vnepovpdvLov voe-

HATHp Tof

(TCOTrjpos

XpiCTOy,

Kypioc,

KYpi'oy

hmoon Mh-

MerAACC>NYMOC

fiaKapta (pvai?,

17

rj

d(pdovos dyadorrjs, 6 hantoon

6eo9 Kal Agchothc, 6 a)N eyAo-

thtoc

eic

Toyc

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So^a^o/xeuos
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kai

Kal 6eov Kal

COf

'TTreprcouTTpoarKOfiLo-deuTcou Kal

dyiaaOevTODv

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aic2)nac,

toon

6 ka6h-

x^poyBiM

vno

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tmu

Kal

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AAec kai MypiAi /wypiAAec kyicou

A^^e^(jC)N
tiai'*

rd

Kal dp-^ayyeXoov crpAp.ev TTpoa-eve^Oevra croi

The Liturgy of
pOV KoX TTV^V\iaTLKOV aVTOV
6v(TLa(jTripLov

Sias

eh

KapTTCO/JLaTtt

ocmhn eycoAiAc
dyid<Tat Kal

rj/iTu

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xpiarov

crov

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THN

koinooni'an

ttj

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tov

rfj 7rL(j)0LTrj<Ti 5

crov

TTvevfiaTOS'

dyiaaov Sia-noTa Kal rd?

Thni Iniothta thc ni'cTGOOc Kal

61

irpocreSe^a) Kal

TeXeiaxraL

^icoa-as

Betav

rrji/

59

AOMATA

AOOpA

6(r/ir]v evco-

di/TLKaTairiiiyfrT}

yantes

St.

rj/xc-

repas yjrvxds Kal a-oopara Kal

avTOV Kalirpoa-KvvrjTOV'nNeY-

^d nvevpara Kal

MATOC alrrja-dpevoL iavToi)^

rds Siavoias Kal dvaKpivov rds

Kal dWriXovs Kal irdaav

avueiSi^aei^

^corjv 7]pS>v

Tjpoop

XpKTTm

TO)

ttjj/

Oew

-qpoov

Kal

y^rjXd^'qcrov

eK^aXou

10

d(p'

irdaav 'ivvoiav TTOvr)pdv,

TravraXoyLapov dcreXyrj^irdaav

TrapaOcopeOa
6 Xaos

kinOvpLav ala^pdv, iravra Xo-

Ap-qv

yLo-pov dTrpenrj^ irdvTa (pOovov

Kal

TV(j)Ov

yjrevSos,

15

Kal VTTOKpLaLv, Trdv

irdvra

iravra

SoXou,

TrepKriracrpov ^lcotikov^ irdaav

nXeove^Lav, irdaav KevoSo^tav,

irdaav paBvpiav, irdaav KaKiav,

iravra

irdaav

Ovpov,

irdaav

pvrjaiKaKiav^

irdaav

irdaav

KLvrjaiv

IBXaacprjplav^

20

opyrjv,

aapKos re Kal irvevparos

dirrjX-

Xorpi(opevr]v rov OeXiqparo? rrjs 25

dyiorTjros aov
6 lepVS

Kal

Kara^Lcoaov

-qpds

CK(f>(i)VCl

Seairora

(piXdvOpccure

mta

nAppHciAc

aKaraKpLrco? kv KaOapa KapSta^ YVX*? cyNTeTpiMMeNH, dveiraia)(yvra> irpoaa>ira>,

rjyLaapevoLS x^^^^'^^ roXpdv eniKAAe?c9Ai' ae 30

TON In toTc oypANoTc dyiov 0ov TTat6pa Kal Xeyeiv

The Syrian Rite

6o

Xaos

HMOdN

TTATep

OypANoTc AriACGHIOO TO ONOMA COY,

6 In ToTc

eABeTCO h BACiAeiA coy, reNH0HTOo to GeAHMA coy oic In oypANQ)

ka'i

5 KAI

eni

THC rnc ton ApTON hmwn ton enioycioN Aoc hm?n cHMepON

A(})ec

HmTn TA 6(t)eiAHMATA HMOON a)C

6(j)eiAeTAic

pyCAl

HMOON

KAI

eic

A(})l'6MeN

ToTc

neipACMON aAAa

HMAC AHO TOf HONHpof

6 Upevs

KAI

HMeTc

Ka'i

MH eiceNefKHc HMAC

MH eicCNerKHC HMAC

lo MCCiON

lScb9

noNHpoY Kal

TTjU

tS)V

'iriKXiv6jJivos Xe-y**-

HCipACMON Kvpie, KypiC T03N AyNA-

CIC

ddOev^Lav

rj/imy,

aAAa pycAi hmac aho toy

epycou avTov Kai Trdarj^ kirripda^ kol MCGoAeiAC

avTOv Sid TO ONOMA

(Tov

TO dyLOv TO eniKAHGeN eni Tr]v rjfMeTepav

TaireLj/coaLp
K<j>WV1f]0-lS

15 OTI

H AYNAMIC KAI

COY eCTIN H BAClAeiA KAI

H AoIa TOV

UaTpOS

Kal TOV Tlov Kal tov dytov TIvevixaTos vvv Kal del Kal eic toyc

AIWNAC

TOOU alcOl/COV
6

Xaos

'Amhn.

<the inclination)

20

'O Upevs

Elprjpr) TrdcTLU
6

Kal Tw

Xaos

nyev/iaTL aov

6 dpxiBiaKovos Xt-yei

Ta? Ke(paXd9

rjfjLcoi/

ro)

Kvpuo

KXiucofxev

6 Xaos

2lol

Kvpie

6 Upevs lirevx^Tai

30

^ol UXiuafiep
kvdiTnov TOV

ol

Xeywv ovtws

SovXol aov Kvpie tov9

iavTcou

avykva<i

dytov aov OvaiaaTrjpLOV dneKSe^ofxevoL Ta napa

The Liturgy of
(jov

irXovcna kXer]'

aov e^aTroareLXov
tA COaMATA

KAI

TrXova-iav
tj/jllu

KOL fiiroyoL yevecrOai t(ov

afiapTLcoi' KOL

X^P'-^ ^^ '^^^ '^^^ evXoyiap

rrjj/

kol atiacon tac YYX^c

SecriroTa

TA nNGyMATA

KA!

6i

ya77us

St.

ha

r]ix5dv

d^LOL yei/a>ljL6a KOLVOdVol

aytcov aov

eh

fivarrjpLCOP

d(pe<nv
5

e/? ^(or]v al<x>vLOv

CKcjxdVTjcris

yap

aif

Trpoa-KVprjTos Kal BeBb^aa-jxevos v7rdp)(LS

Kal 6 fiovoyevris <tov vlb? Kal Truevjid

eh tovs

Kal del Kal

deos

r}iicoy

gov to iravdyiov vvv

aicovas tS>v aloovcov

lo

6 Xaos

(THE BLESSING)
'O UpeVS

Ka)

Ictai

iJ

'^^^

X^P'^

'"^

K<|)UVt

k\en r^y dytas Kal 6fxoov(TLOv Kal

aKTiaTov Kal Trpoa-Kvvqrfj^ rptdSos mcta nduTCov

hmwn

15

6 Xaos

Kal

fierd rod irvev/xaTos (tov,

<THE MANUAL ACTS)

'O SiAkovos

MeTo,

(po/Sov

&eov

irpoar^coiiev

20

6 lepcus vvj;wv to 8wpov \iy&. Ka0' laurov

"Afie 6 eN Afioic

THc

cTT^s"

fiaTOS'

Kvpie

Kal

x<'^P'"''OC

(TV

yap

6 6eo9

ANAnAyoMeNOC Kvpie dyiaaov

ttj

eTTKpoLTTjcreL

rjiids toj

Acpw

TOV iravayiov aov irvev-

eliras SecriroTa "Apioi IcecGe oti kfo^ Afioc eiMi.

rj/icoj/^

aKaTdXrjTTTe Oee

Aoye t HaTpl Kal

tq) 25

dytco UvevjiaTL ofioovcne auvatSie Kal d)(d>pLcrTe, TrpoaSe^aL tov

ttKTJpaTOv vp,vov kv Tats dytais Kal di/aL/idKTOL^ crov Ovaiai^ (tvv
ToTs xepovjSlfx Kal

Kal XeyovTo^

a-epa(f>l/jL

Kal Trap' kfiov tov dfiapTOdXov Po5>vtos

The Syria7i Rite

62

CK({>UVT]aiS

Ta ayia

toT? dyioi9

6 Xaos

Els

dyios, etc Kypioc 'Ihcoyc XpicToc

eic

(L

H AoIa

AoIan Oeoy TTAjpoc

eic

Toyc AioaNAc

'O SkdKOVOS

'Tirep d(pea-ea)S rStv afxapTLcov

rjficoj/

Kol IXacTfiov

r]/jLa>u

KOL

tcoi/

v-rrep Trdcrr^s '^v)(^fJ9

Oeov

eXeouj Kal ^orjdeCas

eiriSeofMhrjS, Kal

km-

TO

T6l

TTJ Se^LO.

TO

TJp-Kru Ktti pdiTTCi

T^

yjrv^cou

eXi^oiihris Kal Karanovov/liurjs,

tcc>n aiojncon.

EiTa KXq. Tov dpTov 6 Upcvs Kal Kpa-

'

TQ dpiO-TCpd

TlfAlCTV Kttl

t6

Bc^ids ev

ttjs

KpaTTjpi \iy<av

navaytov

Evco(Tis TOV

aco-

^^^^9 Kal rod n/iiov ai/iaros

^ov Kvpiov Kal Beov Kal

acorij-

p^^ ^^s>u 'Irjaov Xptarov

(TTpocprjs tS)v TrenXavrifxivcov,

Kal

lda^a>s

daOepovi'Tcou,

T()V

TWU alyuaXd)-

dvappV(J(OS

rcDP, avaTrava(>s
KKOL/j,r]/jLucou

dSeX^ooy

Tcoi'

cr4)paYL5''

TOUTco
^^'^^

dWo r\\ii<rv
Kal irpd

neXfiJeiv

eKacTTOv KpaT-fipa

is

[p.pi8a] dirXfiv \iyu)v

TTarepoov re Kal

ri/jLOfu

TrdvT^s

"HvoaraL

6 Xaos

Kvpie iXerjaou

Kal rjyiaaTaL Kal

e/c-

onoma toy

rereXeLcoTaL eic to

TTATpOC
Ari'oY

Ka)

toy YlOf

Kal els Tovs alcovas tcou amvodv

o-<|)pa7iJ|xi

tov dpTov Xeyti

"I^OY 6 AMNOC TOY GeOY 6

eXerjcrou

TOY

KAI

pvp Kal del

TTNeYMATOc

Kal oTav

Kvpie

iTa

ttjs dpio-Tpds*

dpxcTai

eiOtcos

TrdvTwv 8i86vai

npo-

Tya>9 L7r<l)jjLU Kvpi kXirjCTOV

25

to

Tw o-({>paYicrp.va> to

Al'pOON

THN

AMApriAN TOY KOCMOYo-^a-ytao-^eiyYTTep

THC TOY KOCMOY ZCOHC Kal

(rcoTTjpias

Kal OTav 8i8w fX6pi8a dirXrjv

Kvpte eXerjaov

els

cKao-TOv KpaTTJpa XtY*'-

Mepls ayia XpiaTov irAHpHC )(ApiToc

30

KvpL

kXer]<TOV

kaI AAHGe'iAC

HaTpof

fiaros

2^0

(p

2a

Kal dyiov

ka!

to

TOYC AICONAC TOON AIWNCON

Ilj/fil-

KpATOC

eic

The Liturgy of
KvpLe

James

St,

cixa apXTai

i\7](T0V

Kal XIyciv

p,\({|kv

Kypioc rroiMAiNei

oyAeN Me

ka!

Mfe

YCTepHCei
iTa

KvpL eXirjaov

EyAorHCO) TON KypiON eN

ttantI

iTa

GeoN en

AiNeTre ton

Kvpie

k\ir]<TOv

toTc Af'oic aytoy.

*0 SidKovos

Kupte v\6yr](TOV

Upeus

KvpL eXerjaov

*0 KvpLOS fvXoyrjaei koI oKaraKpiTOvs

enl

T]fias diaTTjprjcrei

dxpcLVTCov

avTov

rfj fi^TaKrjyf/eL tcop

vvv koX del

8a>pecov

KoX els Tovs aloouas tcov ala>va>v.

Kvpie eXirjaou

Kal orav irXTjpwacoai Xiyti 6 SidKOvos 15

Kypie ev\6yr](T0V

Kvpie

6 icpeiis Kky&.

eXirjaoi/

Kvpios

'O
f]p.a.s

KvpL

Kal

v)(oyr](Tii

d^icoaei

dyvals rais tcov daKTvXwv AaBaic

AaBeTn TOV TTVplVOV ANBpAKA Ka\

iXirja-op

ctomacin

deluai TOic TCOV ttio-tcov

rav

KadapiafJLov Kal dvaKniviafiov

Xa>v avrSiV kol

KvpL kXirjaov

twv

ilTL-

20

els
yjrv-

vvv Kai

crafxcLToov

aeL Ka\ eis roiis alwvas tcov alcovcov.

(THE COMMUNION)
Eira YiveTai

reycAcee

kai I'Aexe oti

iv\-T\

Irepa

xpHcroc 6 Kypioc 6 peXi^opevo^ Kal

prj

pepi^op-epos Kal roTs ttlcttol^ p,eTa8LB6p^vos Kal prj Sa7raua>/iP09

e/y

d(paLP dpapTicou Kal

^corji/

rrjv alcovLov

vvv Kal

du

Kal

e/y

TOVS ala>vas tcov alcovcov.

30

'O dpxiSiaKovos

Ev

^Iprjvrj

'O tcpevs

TOV XpLCTTOV yjfdXrj

Xcopev

euxV

Kvpios 6 dfos
(corj

irpo

Tqs

fjixoiv

nTaXif|ij/a)s

6 ovpdvios apTos

TOV navToSf HMAprON eic ton

oypANON

KAI

eNconiON COY kaI oyk eiMI

01 t)/dXTai

aIioc

TeYCAcee

kai

lAere

6 Kypioc

on xpHCToc

fj.TaKa^e7v

fivaTripioiv,

d^icoaov

dXX

fX Trj

t&v d)(pdvTa)v

o)?

<tov 35

evcniXiiyxvos Qcos

^dpiTi aov dKaTaKpiTws

The Syrian Rife

64

TOV dyiov

fjLTa(rx^^v

Tifiiov oijiaTos els

(rcofiaros Koi

tov

afiapTicov koL

(i(f)ariu

^cof)V aloiviou

(Communion of the

Priest.)

EiTa jxeTaSiSwo-i tw k\t)P^.

"Ot 8 1TaCpOVO*lV ol SiaKOVOl TOVS
SicTKOvs Kal Tovs KpaTTJpas els to p-cra-

Xaw Xiyn

8ovvai T^

6 SidKovos aipwv

TOV TTpWTOV StaKOV

Kvpie evXoyrjcrou
diroKpCvcTat 6 Upevs

AoSa

Tto

OecpTcp ayiaaavTi Kal ayia-

^ovTi JTavras

fjixas

Xiyti 6 StaKOVos
'Yn'coeHTi eni royc
KAi
Y]

en!

OYpANOyc 6 Geoc

nACAN thn phn

^aaiXeia crov

holA coy Kal

diafxevei els

tovs alSavas

Tav altovau
Kal 0T6

(jIcXXcl 6 BioiKovos TiOtvai els

to

irapaTpdircfov Atyei 6 Upeuj

'EvXoyrjTov to ouofia Kvpiov tov 6eov
T]p,5>v els

tovs alcovas.
'O 8idKovos

Mera

Geov TrpoaeXOere

(j)6pov

(Communion
Aeyovatv

ol BiAkovoi Kal 6

Kal

Xaos

of the people.)

irdXiv oT c-iraCpci tov Bio-kov diro

TOV TrapaTpaireJcu Xcyei

TTAHpOOCON
AiNGcecac

Kvpie Kal

hAhcon ra
30

CTOMA

TO

r]\i<iiV

y^ApS^c

Kvpie evXoyrjcrov

gm-

6 Upevs Xeyei

Ao^a Ta QeS fjpwv

^^^^^ onooc

X^^^''!

ANYMNHCCOMGN THM AoIaN COy

rc5

dyidcravri

Trdvras r]p,ds

Kal oTav diroGTJTai atiTO

els ttjv

dyiav

Tpdirefav Xtyei 6 Upevs

Kal irdXiv

Ev\apL(rTovii^v
6-

^09

r]fjLCOU

Em
<tol

Xpcare

OTL

Tj^LCoaa?

TOV

(TCO/XaTOS

els

TooNOMATou Kypioy eyAorHMeNON

TOVS alcovas t5>v

ala>voi>v.

E^x^l 0v(Jiidp,aTos is TTJv ta-\a.Tf\v

io-o8ov

7]llds

35

Kal

IJLTaor\LV

'Ev)(apicrTOvuV trot

ai/jLaros

crov

els

d(j)e(nv

oXcDj/

QeS em

Trao-ii'

rw

acoTrjpL

ols

tcov

irapeaxov

The
a\iapTi5iV

Kol

eh

James

Littergy of St.
al-

C^rju

a>uiou'

aKaraKpLTOvs

(f)v\a^ov

SeofieOa

65

dyaBois Ka\ eVi

fjfx'iu

Koi

aylcov

rrj jufraXj;\//ei

d)(pavTcov

aov

tcov

fxva-TTjpicov

rjfid^
Koi Kpo(T(pepo[xev aoi to dvfxinixa tovto

dyaObs

coy

(})yAa2on

SfojLtevoi,

TOON

Kol (piXdu6pco7ro9

vtto

coy

TTT6pYr<J0N

CKenHN

rrjv

Kara^Lwaov

Kol

rj/xas fJ-^XP'- '''1^ (TXTT]s r]p.S)v

avanvoTJs

fxerex^iv roiv dyiaap-dTcov crov fls dyiacrfibv -^v^oov Koi o-cafidrav, els jSacrtXeia?

ovpavcov

K\rjpovop.iav'

dyinarpos

bo^av KaX
T(a

evx^pio-riav

TTju

Harpl kol
viiv

fxari

ort

Yla Koi

tq)

Koi

de\

ei

cri)

Qeos Kal ao\

r]p.cbv

ttjV

10

dvn7refJi.7rop.fv

tco dyico

Ilvev-

koI els tovs alcovas

Ta>v ala>p(ov

Kal dpxTai 6 opxiBid-KOvos ev

Ao^a

So^a

(TOL,

aoi^

tt) fttro^cp

So^a

15

ctol

XpL(TT ^aa-iXev
fxoj/oyeue?

Aoye rod Uarpoi

OTL KaTr]^icoaa9 rjfid^ rovs djxaprcdXovs Kal dva^tovs SovXovs <tov

eu diroXavaeL yeveaOat tcov d^pdvTCov aov fivorrripLCov

'

eh

a,(f)(rLu

eh

afxapricov Kal

86^a

^corju

amuLov

(TOL,

(THANKSGIVING)
Kal oTav

TTOiTiaT) tt|V eicroSov

'O

apx^Tai

''Etl Kal
elprjurj

en

Kal Sid -rravros ev

rov Kvpiov SerjO^-

Kvpie

vxTai

Sid TToXXrju Kal 25

^aTOv

^LXav6p(i>mav

Kara(3d?

Ttj

dyLaa-jxaTOdv

eh

r]fj.d9

peraa-^elv ravrris

rrjs eirovpa-

eXerj(Tou

p^gy q-qu rpaire^rjr

firj

avrov eh

aTTOTpoTrrjv rravTos TTOvrfpov

7rpdyp.aT0S,

avy-

daBeveta tS>v Sov-

Xaos

07rco9yevr]TaL7)/jLLi/rj /leTaXrjyjrL^

rcou

Xoov (Tov Kal KaTa^Lcoo-a^

H-^^

'

iepctis

*0 0oy

\iyiiv 6 SiAkovos oijtcos

ecpoSiou ^corj^

i/rjs

rfj

rj/xd^

iieTaX-qy^eL tcou

iivarrfptcDv

dyaOe

ev

KaraKpi-

tov9 afxaprcoXovs enl

d-^pdvTcov

dXXd (pvXa^ou
dyLacr[X(>

rjfxds

tov ay tov

30

The Sylvian Rite

66
alcoviov^

Koi

KOLvoiVLav

L9

{jl^vol

Ser]6a)pi^

voptav

Tr]9 iravayias ayjiavTOV vnep-

ayioi ydvo-

jieTcc

air''

nduroou tcov

aymv

alStvos aoi ^vapearr]-

aduTcov ku to) 900x1 Toy npoc-

OeoroKOV Kal

danoy coy- Sta rcou oiKTLppcou

Mapia9,

tov

tov fioi/oyeuovs crov vlov^ Kvplov

dyiov 'Icodyyov tov kvBo^ov

Se Kal 6eov Kal acoTrjpo^ rjpooy

7roivr]9

evXoy-q jievT]^
r]fi(iy

deLTTapOiuov

npoSpo/iov

7rpo(f)i]Tov

Toov

(SaTTTio-Tov,

10

tcou

'iva

evpco/xeu [i^pos kol kXtjpo-

Sea-

evSo^ov

crov TTvevfiaTO?

Soopeav Tov dyiov Tluevjiaros

OeiODu

Kal

Irjaov

Kal

yr]T09

diroaToXcov

irav^vcp-qpcov

pvqpouevaavT^'i kavTOVS Kal

dXXrjXov^

Kal

^COTjU rjpCdV

irdcrav

dyaOw

XpiaTOv

crvu

Kal

tco

fieO'

ov evXo-

iravaytcD Kal

^coottolco

aov nyev-

paTL

Tr]v

XpL(TT(0 T(p 060)

7rapa6d)pe6a

15

6 Xaos

^ol Kvpi
[tK(j)ojvt]cris]

OTL
20

TjvXoyrjTaL

ovopd
vvi>

(TOV

Kal S^So^acrTai to TrdvTipov Kal peyaXo7rp7r^9

TOV TIaTpos Kal tov Tlov Kal tov dyiov JJv^vpaTo^

Kal aei Kal

e/y

tov^ alawa^ tS>v aid>ucou

Xaos
Ap.iji'.

<THE inclination)
'O lpVS

25

Elprjut] irdaLV
6

Kal

tS>

Xaos

irvevpaTL aov

6 SlClKOVOS

30

Tay K(paXd9

r]pa>v

tw

Kvpm

KXiucopev

The Liturgy of

St.

James

67

6 tepcvs

'0 Oeoc 6 MefAC

OTL

(Tol

Kol

KpATAiAN

SiacfyvXa^O]/

0aymact6c eVi^e

evXoyicou

TrXrjpfj

6/j.oov(TLov

ka'i

I'ua

aov thn

){e\pi

eyAorHcON ton

Koi

aov

KXrjpouo/jLLav

rrji/

rovs SovXovs aov

kirX

KTluou thn

eKXivafi^v,

TON MONON zooNTA

^(Ofiey C6

Kal

ka'i

av^has

T0V9

Aaon

(tov,

del kol Sia iravTo^ So^d-

aAhGinon GeoN

rr]v

rjficou

dyiav

TpLaSa Tlarepa kol Tlov Kal to dyiov Ilpev/xa

K(|>U)V1]0riS

co)

yap npenei kol

TLfiT)

kiro^etXeTaL

rj

napa

irdvroiv

Kal Trpoo-KvuTjOTL^ Kal ^vyapKTTLa TO)

r]p.S>v

Harpl

Kal

So^oXoyia

rw

10

T/o) Kal

Uy^v/iaTi vvv Kal d^l Kal eh tovs ala>vas rcou aicoucou

TO) dyio^

6 Xaos
Afirji/.

<THE DISMISSAL)

1?

'O SidKovos

'Eu eipHNH XpicToy

yfrdXXcopev.

Kal irdXiv \Yt

'En eipHNH Xpiarov nopeyGouMeN

6 Xaos

20

'En onomati Kypioy.

Kvpie evXoyrjaoy.
'O Upevs Xt^ei uxt|v diro

Euxt| diroXvTiKi] XeyojjLevT] irapd toC

SiaKovov

'Atto

AoIhc

6IC

AoIan

TTopev-

6llV0L
_,^

'

Ek AyNAMCooc

MCNOi Koi naaav

,

lie ypvovfiev

TCOU

xoxi Qvaxaar-

TifjpCov p-exp** """o^ crKVO(J)vXaKiov

tov

^
(TCOTrjpa

7T\r]pa>craVTs

F 2

Aynamin TTopeyovacd

aov

XfiTovpyiau

Kal

tt]V iv

6dav

Tco

^^^ ^^^^^^^ ^^^ ^^pte o 6e6, r,^S>u

TeXeias

yj/'V^COl' rjfMCOU

etc

(I)i\av6poimas

d^Lcocrop

rjfiaS)

25^

The Syrian Rite

68
Ao^a IlaTpL

opBotomhcon thn 62i6N

Kal Tl(p kol aytco

fjfjLas

Uuevfi art

Nvv

KOL

KaL

del

rovS

et?

He

\r)(Tov

ra

ei

Kvplco t]nS>v neO* ov elXoyr^ros

Kal

Kal aya6<o

navayico

a-vv

fcooTToicp

(TOV Trvev[xaTi vvv Kai afi Kai eis tovs

vfipovfieu rov acorrjpa

ala)va9

TUiV y^V^CdV

piCaaov

^acrikeias a^iaxrov' iv XpioTcS

'"^

alS>vaS

^^&iv,

V TO) (f>6^a) (Tov Koi t?)s (Trovpaviov

rwv

aloipav.

TjfJLCOV.

(IN

THE SACRISTY)
'O SidKovos

"Eti Kal Ti Kal 8ia iravTos cV

ivyj^ XcYOjievrj ev

lo

tm

"eSco/cos r]fuv bea-TTora tov ayiaa-p-bv iv

TOV

TLp.lov alp-aros

86s rjfuv Kal

fjiovs

iv

TTJ

''^'^

Qeos Kal 6

els

rfj

fxeTovcria

tov iravayiov aafiOTOS

Trvcvp-aTos (Tov tov

dyadov

crv

yap 6

f]p.av

Km

Xpia-Tov'

Irja-ov

Kal (f)v\a^ov T]p.as afia-

dytacrfibs Kal (fxoTKriios

[MovoyevTjS (rov vlbs Kal to rrvevp-d (rov to

TOVS alcavas tcov

h(r)6a)p.cv

odfjyrjaov rjpas els TeXeiav vlodeariav Kal aTTokvTpaxTiv Kal els

IS Tas fieXXoixras alaviovs diroXaixreis'

tov KvpLOV

rov fiovoyevovs aov vlov, Kvpiov Be

Trjv X^'P'"

TrlcTTei,

elprjvr]

(rKUo4>vXaKicp jxctA ttjv airoXvonv

r]p.(Sv

navdyiov vvv Kai aei Kai

al<av(>)V.

'O SiaKovos
'Ei/ elpr]vr]

Xpi(TTov

8ia(f)v\a)(^6(Dp,ev

o iepevis

2o

HvXoyrjTai 6 Qeos 6 evXoySiV Kal dyid^cov did

dvpdvTdiV

fivcrTrfpioiV

vvv Kal del Kal

els

Trjs peTaXrjylreais tcov

tovs alcivas Ta>v

alo>V(i>v.

dyiav Ka\

afxrjv.

THE LITURGY OF THE SYRIAN

4.

JACOBITES
INCLUDING

THE ANAPHORA OF
First the priest praises

JAMES

ST.

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

Prayer of

Vouchsafe unto

and upon us

times

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

us,

and creator of

Son and Holy Ghost,

to

all,

whom

due worship from

is

all,

Father and

for ever.

<THE PREPARATION OF THE CELEBRANT)

Then 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

thy great goodness

{of Ps. W)

now and

ettters to the

Into thine house, o God, have

I

the priests

he says

at all

times and for ever.

15

altar he says

entered and before thy sanctuary have

pardon

me

all

wherein

have sinned against

thee

And

when he

kisses the

horn of

the throne he says

Bind the sacrifice with cords, yea even unto the horns of the altar. 20

The Syrian Rite

70

(THE VESTING)

And
Put

off

from

by the loosing
5 that

when he puts

off his ordinary clothes he says

me the filthy garments wherewith Satan hath clothed me,

of my evil thoughts, and clothe me with the choice garments

are fitting for the service of thy glory and for the praise of thy holy name,

o our Lord and our God, for ever

And

when he puis on

the Cuthtno he says

Clothe me, o Lord, with the robe of incorruption and gird

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

25

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 PRESENCi:)
:

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
40

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 Syj^iaji Jacobites

LIGHT THAT LIGHTENETH EVERY creaturc

71

enlighten us with thy glorious light,

o EFFULGENCE of the heavenly Father

and on

sacred and holy,

who

the left also

and

says

dwellest in abodes of light keep far

passions and hateful thoughts

away

grant us that with purity of heart

do the works of righteousness.

evil

we may

(THE PROTHESIS)

And he brings and arranges the seal in the

He was led as a lamb to the slaughter and
SHEARERS

The

IS

DUMB SO HE OPENED NOT

MOUTH

HIS

and

paten

says

as a sheep BEFORE HIS

IN HIS

HUMILIATION

lO

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
PLACE, o Lord,

And

when he mixes

the chalice he says

Our Lord Jesus Christ was crucified between two robbers in Jerusalem and
was PIERCED in his side with the spear and there flowed out therefrom
blood and water and he that saw it bare record and we know that his
record is true
I

will receive the cup of salvation

and

the rest (jjf Ps. cxvi 13, 14).

Aitd he
First the

sets the sedro

Him whom watchers

prumion

and of whom every creature proceeds and

We

Sedro
ser\-ants

15

of penitence

exalt and to

is

20

whom

angels minister

guided, him praise befitteth

beseech thee, o our Lord Jesus Christ, o God, to bless thy

and these thy worshippers

May

who

are gathered together in thine holy 25

may they
Spare their sins by thy grace and
forgive their offences by thy mercy that they may lift up praise unto thee.
Voice At thy gate, o Lord, do I knock, from thy treasury I ask for mercies.
I a sinner of years have turned aside from thy way.
Grant me to confess 30
my sins and to forsake them and to live by thy grace. At what gate shall
we go and knock save at thy gate, o gracious one our Lord, and what have
name

in

this

temple.

they put on thy spiritual weapons,-

conquer the wicked one and his host.

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
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

Ghost, BE

mercies hide us

when

the good are severed from the wicked.

Front everlasting

Let the voice of our ministry be a key that openeth the gates of heaven and
may the archangels say from out their ranks How sweet is the voice of the
earthborn

The Lord

quickly answer their request

The smoke

May we

be 40

The Syrian Rite

72

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

5

me my

faults

Examination

at all times for ever.

thee, o thou that hast pity on a sinner:

o Lord the lord of

receive

my

have mercy on

all,

have sinned against

supplication and forgive

me

Then he shall say

Kurilllson three times

and Our Father which

and

art in

heaven

this seal

Sacrifices of praise may we be accounted worthy to ofier unto thee, o Lord,

JO a sweet-smelling savour, even all our thoughts and words and deeds and holocausts, and without spot to appear before thee all the days of our life, o Father

and Son and Holy Ghost

The

service

of penitence

for ever.

is

finished which

and

The second

was foreshadowed by

the old covenant

the law.

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
the belief of the truth, o our Lord.

And

2=

afterwards bowing

down he adds and

in

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,
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
:

:^o

be

moved

unto
ever.

me

in thee, so that

the

gift

be entirely thine.

And from

thee be there granted

of thy divine mysteries, o Christ our Lord and our God, for

Amen,
(OFFERTORY PRAYERS)

35

Then he

rises

and

ascends the step

Stomen kalos
< The people)

Kurilllson

and

says

The Lihirgy of

the Syj^ian Jacobites

j;^

And again removmg the veils, that is the covering of the mysteries, he places that
of the paten on the south, and that of the chalice on the north. Over that of the
paten he says
The Lord is king and hath put on glorious apparel
PUT ON HIS apparel AND GIRDED HIMSELF WITH STRENGTH
and

(of Ps.

the rest

[Over that of the

pure and spotless

Lamb who

the Lord hath

5

xciii')

chalice he says

offered to his Father an acceptable offering

and redemption of the whole world vouchsafe us to offer

a living sacrifice wellpleasing unto thee and like unto lo
which was for us, o Christ our God for ever. Amen]

for the expiation

ourselves to thee

thy sacrifice

And he
left
lifts

[stretches forth his

and] takes

the

hands

in the form

paten in his right hand

them up on high above

the

part where

prayer on

and
is

of a

cross, his right

the fixed tabltth6\

this

hand over

the chalice in his left crosswise

and

his

[and

says the general

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
resurrection and his ascension into heaven and his session on the right hand of
God the Father according to his own command unto us we are commemorating 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,
righteous men and priests and holy fathers and true shepherds and orthodox
doctors, solitaries and cenobites and those who are standing and praying with
us with all those who since the world began have been wellpleasing unto thee
from our father Adam even unto this day. Again we are commemorating our
fathers and our brethren and our masters who have taught us the word of truth
and our departed and all the faithful departed, particularly and by name them
that are of our blood and them that had part in the building of this temple and
them that had part and are still taking part in the support of this place, and all
that take part with us whether in word or in deed, in little or in much, especially
him for whom and in whose behalf this kurbono is offered here he mentions him.
for whom (Jie 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
offering for the mother of God or for one of the saints let him say and for saint mar
whose commemoration we are celebrating today then he shall say particularly then for the holy mother of God Mary in whose honour and for whom this
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 memorial

of our

20

25

30

35

40

The Syrian Rite

74

remembrance
remove from him temptations and chastisements and rods of
anger and forgive his offences in thy mercy, by the prayers of thy mother and
:

of

all

Amen.

thy saints.

offering
5 soul oi

is

offered

Again

God, thou wast the offering and to thee the

my w^eak and sinful hands for the
Again O God, in thy graciousness make
times.

receive this offering from

N and he repeats

it

three

and to my mother. And iffor the sick

him healing of soul and body. And
iffor the departed O God, make to him rest and good fruition in thy mansions of
light with all the doers of thy will.
And make rest and good remembrance to
lo my father and to my mother and to all who are with me and who have companionship 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
rest

and good remembrance

to

my

father

merciful God, be gracious to TV and grant

are

known unto

thee.

And he puts down

^?

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

20

kalos

(^The people^

Kurilllson
The pnest

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

to

him praise

the limbs

is fitting

We

adore 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
sets the sedro

thee, the creator of the

its glorious sweetness and it drove away the foul

savour of heathenness from all regions by its glorious doctrine.

savour of
35

We

offer before thee this incense after the pattern of

priest

was

who

Aaron the

offered pure incense unto thee in the tabernacle that

for a time

and stayed thereby the plague from the people

The Liturgy of
So we beseech

of Israel.

Syrian Jacobites

the

thee, o Lord, receive this

75
savour of

spices which our lowhness offers unto thee by reason of our

and our
mother Eve,
sins

offences, in the behalf of

Adam

our father

and our

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,
in the behalf of the

in the behalf of the

holy mother of

monks and

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 behalf of

who have spoken

10

and charged us to remember them in prayers to thee, o Christ

our God, and in the behalf of the living and the dead and the
repose of their souls in the heavenly Jerusalem. And glory and
worship we will send up to thee, o my Lord, and to thy Father
and to thine Holy Spirit now and at all times for ever. Amen

15

the sick and oppressed, in the behalf of

He

To

all

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

censes the midst of the table

of

life

20

three

a type of the Father, sayittg

times, which is

Adoration to the gracious Father

and

horn he censes

the north

three times,

Adoration
and

the south

horn he censes three times, which

Adoration
and he ascends

which

the step

and

is

a type of the Son, and says

to the merciful

to the living

ts

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

30

smoke of spices be there a remembrance

the Virgin Mary mother of God
the

and bringing

it

to the

to

west side he says

Praise him, all ye peoples

With

the

smoke of

spices be there a

remembrance

the holy prophets apostles and martyrs

to 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

everlasting to everlasting world without end

With

the

smoke of

spices be there a

holy church and

and he

IQ

south side saying

lowers the censer in a

descends

all

circle

from

Smoke Receive, o my Lord,

20

25

to the

over the mysteries three times

and

the step saying this

mercy the incense of thy

smoke of thy priests and be

in thy

servants and be reconciled by the

15

remembrance

her children

appeased by the service of thy worshippers and magnify thereby

the remembrance of thy mother and of thy saints and of all the
faithful departed, o Son the Christ who with thy Father and
thine Holy Spirit art worshipped and glorified now and at all
times for ever.
The seal May the just and righteous, the
prophets and apostles and martyrs and confessors and the holy
mother of God Mary and all the saints who in all generations
have been wellpleasing unto thee, o God, be intercessors and
suppliants unto thee in the behalf of the souls of all of us, that
by their prayers and supplications wrath may cease from thy
people. And have mercy on the flock of thy pasture and make
thy tranquillity and thy peace to dwell in the four quarters
of the world and to the departed grant pardon in thy
goodness, o our Lord and our God, for ever.
Examination
Let Mary who brought thee forth and John who baptized
thee be suppliants unto thee in our behalf
and have
:

30

mercy upon

us.

<THE LECTIONS)
^

[If there be lessons for that

day from

the books of the

people shall say

A voice
35

(and

the resty

Old Testament

the

The Lihcrgy 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. xiv 15-31

turneth away

All wisdom cometh from the Lord

WRATH

EccluS. i 1-2

The wilderness and the solitary place

and sighi.ng shall flee away is. xxxv\
And he

By

the prayers of

who

begins the responsory of

Mary who brought

Mar

sorrow

Severns

thee forth and of John

10

baptized thee

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

Spirit

15

20

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
Kurillison
three times.

30

The Syrian Rite

78
^

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 faith

and to be stablished in their
doctrines and by good and
profitable works to be well-

pleasing to thy godhead,

[o

thee

joicing

in

of our

life

Christ

hope

all

and

our

to

re-

the days
the

end,

God and

the

our life and the

saviour of our souls for ever.
of

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

the rest)

which are at this time before

thee and account us worthy
with purity and holiness to
keep thy commandments and

'5

those of thy

divine apostles

and of Paul the architect

and builder of thine holy
church, o our Lord and our

God

30

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 Lihirgy of

Syrian Jacobites

the

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 is bestowed
Halleluiah].

The deacon

ic

The

my Lord

priest before the Gospel

hearers, for this

is

the holy

Grant us, o Lord God, the

knowledge of thy divine words
and fill us with the understand-

Gospel which

Bless, o

With

'[stand,

silence

ye

being read,

ing of thine holy Gospel and

Brethren, haste ye and hear

the riches of thy divine gifts

and acknowledge the word

and

of the living

is

the indwelling of thine

Holy

Spirit and give us with

joy to keep thy commandments

God]

and accompHsh them and fulfil

thy will and to be accounted
worthy of the blessings and
the mercies that are from thee

now and
The

at all times

priest

Peace be

to

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

The Syrian Rite

8o

The

priest

In the time therefore of the dispensation of our Lord and our

God and our Saviour Jesus Christ, the Word of the living God

who was

incarnate of the virgin Mary, these things were done

The deacon

We

beheve and confess

The

{And as the people were

I AM WELL pleased

And

priest

expectation

in

5.

Luke

peace be

to

in

thee

15-22}

you

all

The people

And

with thy

spirit

This prayer

To our Lord Jesus Christ be our praise and our thanksgiving

and our blessing for his lifegiving word to us, and to his Father
who sent him for our salvation, and to his living and holy Spirit
who giveth us life, now and at all times for ever. Amen.

i
(MASS OF THE FAITHFUL)
<THE PRAYERS)

And

20

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 ^\ 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

worthy to offer to the highpriest of our confession, even

Jesus Christ, a holy and righteous sacrifice for that he of himself hath MADE purification of our sins and redeemed the
whom befitteth glory and honour
world by his sacrifice
and worship at this time of the celebration of the divine
eucharist and at all times}
:

30

Sedro of the entrance ^{O Christ who art God the maker
and the possessor of all, the redemptive breath of the worlds,
pure immortal chrism and pleasant savour that never dieth, the

The Liturgy of

the

Syrian Jacobites

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

Free our souls, o Lord, from the
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 everlasting, wherefrom troubles and lamentations and groanings are
moved far off: through thy grace and the goodpleasure of thy
Father blessing and blessed, who sent thee to save us, and
:hrough the operation of thy Spirit allholy and good and
adorable and lifegiving and consubstantial with thee now
of thy divine

DESIRE TO LOOK INTO.

ind at

all

He

continues

15

receive pardon of offences and remission

both worlds for ever.

And
Peace be

Amen
he adds

to

you

all

20

The people

And

with thy spirit

The

May

10

times for ever}

From God may we

Df sins in

the pardon of the

priest

Son of God be bestowed on our

souls

ind on the souls of our fathers and of our brethren and of our
masters and of our teachers and of our departed and of

sver.

all

the

25

departed, children of the holy church, in both worlds for

iaithful

Amen

And

he burns incense

and makes

three crosses

on

the censer

and

says

Let US answer and say Ho>I*ly is the holy Father, ho^ly is

holy Son, ho^ly is the living and holy Spirit, who halloweth
:he incense of the sinner his servant, sparing and having
mercy on our souls and on the souls of our fathers and of our
Drethren and of our masters and of our teachers and of our
departed and of all the faithful departed, children of the holy
:hurch, in both worlds for ever and ever. Amen.
;he

35

The Syrian Rite

S2

<THE CREED)
The deacon

Sophia and Proschomen

The
5

[each of the faithful shall say I

priest begins

believe and

the priest shall say

We

believe]

maker of heaven

I believe ^[in one God

and earth and of all things visible and invisible. And in one
Lord Jesus Christ the only Son of God, who was begotten of
the Father before all worlds, light of light, very God of very

the Father almighty

10

God, begotten and not made, and equal in substance to his

Father by whom all things were made who for us men and
for our salvation came down from heaven and was incarnate of
the Holy Ghost and of the virgin Mary mother of God and was
made man and was crucified for us in the days of Pontius Pilate
and suffered and died and was buried and rose again the third
day as he willed and ascended into heaven and sat down at
:

15

hand of his Father and he shall come again in glory

judge the quick and the dead of whose kingdom there is no
end. And in 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
I acknowledge that there is one baptism
catholic and glorious^

the right
to

20

which
25

is

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

30

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 godhcad and like unto thy glorious

holies, thine

35 sacrifice,

our Lord and our God, for ever.

a

Bodl.

prophets and apostles

f. 182
holy catholic and apostolic

MS. Marshall 327

^

tb.

The Liturgy of

the

Syrian Jacobites

^2)

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

and glorious

me my

Trinity, forgive

sin

me

o holy

o holy and glorious

my weak

and sinful hands.

and good remembrance on
thine holy and heavenly altar for thy mother and for thy saints
and for all the faithful departed. O God, pardon and remit in
this hour the sins of thy sinful servant and help my weakness
which crieth unto thee at all times and by the prayers of thy
mother and of all thy saints, o God, in thy lovingkindness
pardon and remit the sins of them of our blood, our fathers and
our brethren and our masters and of him for whom and in the
Trinity, receive this offering from

God,

in thy

mercy make

behalf of whom this sacrifice

rest

And

he ascends the step

and

whomsoever he

kisses the throne

will.

and

begins the

The Annaphura of Mar James the brother

(THE

15

offered

is

here he mentions

lo

KISS

Kurobho

of our

Lord

20

OF PEACE)

First the prayer before the Peace

O God

and Lord, account these our unworthy selves

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
worthy of

of

all

this salvation, o

25

30

The people

Amen
The

Peace be

priest

to

you

all

The people

And

with thy

spirit

35

The Syriafz 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

IQ

priest

Thou who

alone art a merciful Lord, send thy blessings on

them that bend their necks before thine holy altar, o thou that

DWELLEST ON HIGH AND YET REGARDEST THE THINGS THAT

through the grace and mercies
bless them
and love towards mankind of Christ thine only Son through
whom and with whom to thee is fitting glory and honour and
dominion with thy Spirit allholyand good and adorable and 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

25

priest

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, tum not away thy
for
face from us who offer this fearful and unbloody sacrifice
WE TRUST NOT IN OUR OWU RIGHTEOUSNESS BUT IN THY MERCIES.
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 forgiveness 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
:

We

30

The Liturgy of

the

Syrian Jacobites

85

and dominion with thy Spirit allholy and good and adorable
and Hfegiving and consubstantial with thee now and ever and
world without end
The people

Amen.

<ANAPHORA>
The deacon

Stand we

fairly

The people

Mercies, peace, <a sacrifice of praise)

10

<THE THANKSGIVING)

He makes

The love of God

the

annaphura

to flutter

and says

and the grace ^[of the onlySon AND the fellowship and descent of the Holy
Ghost be with you all, my brethren, evermore]
the Father

begotten

15

The people

And

with thy spirit

The

The minds and

priest

hearts of

all

of us be on high

The people

They

20

are with the Lord our

The

God

priest

Let US give thanks unto the Lord with fear ^[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
Tn-itho

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 vir5

lo

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

Blessed

is

The priest : g^hontho

20

Even as
giver of

all

thou art holy, king of the worlds and

holiness, and holy also is thine onlybegotten Son

in truth

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 all25

sovereign almighty terrible good, of fellowfeeling and especially

who madest man out of earth and
as touching thy creature
:

but when he transgressed thy

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

gavest him delight in paradise

commandment and

fell

35

he had come down and been incarnate of the Holy Ghost and
of the holy mother of God and evervirgin Mary and conversed
with men and done all things for the redemption of o,ur race
Tlttho

and when he was about

to accept a voluntary death for

sinners, himself without sin, in

the same night

in

us

which he

The Liturgy of

the

Syrian Jacobites

87

for THE LIFE and Salvatioil OF THE WORLD

TOOK BREAD on his holy spotless and unpolluted hands and
showed it to thee, God and Father, and when he had given
THANKS ^ HE BLESSED >{< hallowed >^ BRAKE AND GAVE TO HIS
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

The people

Amen
The

And likewise

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

lo

also

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

Thy

commemorate and thy resurrection we

confess and thy second coming we look for, and we ask of thee
mercy and compassion and we implore the forgiveness of sins.
Thy mercies be upon us all].
death, o Lord, "[we

25

(THE INVOCATION)
The

Commemorating

priest

and thy resuron the third day from the tomb and thine ascension into
heaven and thy session at the right hand of God the Father and
as well thy second coming fearful and glorious wherein thou
SHALT judge THE WORLD IN RIGHTEOUSNESS, whcn thou shalt
render to every one according to his deeds, we offer thee
this fearful and unbloody sacrifice that thou deal not with us
therefore, o Lord, thy death

30

rection

35

The Syrian Rite

88
AFTER OUR

O Lord, NEITHER

SINS,

REWARD US AFTER OUR

thy leniency and thy great and unspeakable

iniquities, but after

mankind blot out the sins of us thy servants who

For thy people and thine inheritance intreat thee
and through thee and with thee the Father saying

love towards
intreat thee.
5

The people

Have mercy

[upon

us,

God

the

mercy upon

Father almighty, have

us]

The priest
TO

We

too, o

Lord, receiving thy grace, ^[weak and

servants, give thanks unto thee

and by reason of

all

and praise thee

sinful,

thy

for all things

things]
The people

We
15 in

glorify thee, *'[we bless thee,

thee

we pray

we worship

thee,

we

believe

thee be propitious, o Lord God, have mercy

upon us and hear

us]

The deacon

[stand and pray.

The peace and tranGod the Father of us all be with us. Cry we
we thrice Kurilllson Kurilllson Kurilllson]

In silence and fear

quillity

and say

20

The

priest

Have mercy upon

25

of

g^hontho
us,

us and upon these

gifts set

and the

who

lifegiver

God

the Invocation

of the Holy Ghost

the Father almighty, and send upon

before thee thine

shareth thy throne,

Holy

Spirit the

God and

Lord

Father, and

who is of one substance and

who spake in the law and the prophets and thy new
testament, who descended in the likeness of a dove upon our
Lord Jesus Christ in the river Jordan, who descended upon the
shareth the kingdom with the Son,

coeternal,

holy apostles in the likeness of fiery tongues

The priest

30

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

t^litho

coming down he may make of this bread the lifegiving

body >i< the redeeming body ^ the heavenly body ^ the body

that

The Littu'gy of

Syrian Jacobites

the

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 newlifegiving blood

the

this

^ the

testament '^ the redeeming blood

heavenly blood which sets free our souls and bodies, the blood
of our Lord God and Saviour Jesus Christ for the remission of
sins

and eternal

life to

those

who

receive

it.

^o

Amen

The people

Amen
The

priest

That they be to all who receive of them the hallowing of souls 15

and bodies, fruitfulness in good works, for the confirmation of
thy holy 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)
^[The deacon

Bless, o

The priest: g^hontho

Lord

Wherefore we

Let us pray and beseech our

Lord and our God at this
great and dread and holy

thee, o Lord, this

ful

and unbloody

thou

day

and

and

unto 30

same

fear-

sacrifice for

these thine holy places which

moment for our fathers and

rulers who are over us this
in this present life

offer

hast

by the

glorified

manifestation

of

th}'

especially for

the

Christ 35

holy

The

90
and

tend

the

rule

churches of

God

Syi'iaji

holy

the vener-

mar

able and most blessed

our patriarch

mar

and

for

N metropolitan with the

residue of the metropolitans

and

venerable

bishops

Sion

Lord]

of

all

the

rich

gifts

of thine

Holy

Spirit

Remember

also,

o Lord, our

who rightly
us the word of

bishops

pious
divide

for

TRUTH

JO

mother

the

churches and for thine holy

church which is in all the
world
grant her, o Lord,

orthodox

us beseech the

let

Rite

especially the fathers

our patriarchs mar

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: foT IF THOU
WILT BE EXTREME TO MARK iniquity, O LoRD, WHO MAY CndurC
before thee ?
For with thee is propitiation visit me and
purify me and where sin aboundeth there let thy grace
:

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
30

Remember

also,

o Lord, the air and the rains and the dews

bless the crown of the year

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

and the

fruits

of the earth

35

good WILL
Telitho

And
and

Lord God, from all oppression and wrath

hurt and opposition of wicked men and from

deliver us, o

straits

and

all

The Liturgy of

the Sy7^ian Jacobites

and from every scourge sent from

brought upon us by reason of our sins
and preserve us in the orthodox faith and the keeping of thine
holy lifegiving commandments, us indeed and all that are
accounted worthy to stand before thee and to wait for the rich
mercies which come from thee for thou art a God that taketh
pleasure in mercy and to thee we offer up glory and to thine
only Son and to thy Spirit allholy and good and adorable and
lifegiving and consubstantial with thee now and ever and world

without end

10

all

force and violence of devils

thee, o

God, which

is

The people

Amen
^
[

The priest

The deacon

Again then we commemorate

all

our

faithful

christians

bidden

brethren true

who have

and

before

our

charged

humility and our weakness

to

remember them

hour and
for all

into all

in

those

who have been

cast

to

in thee, o Lord, the

God, and
and their
speedily:

mighty

for their salvation

visitation

and

preserved of

by thee

for this city

God and

for

the concord and advance of

the faithful inhabiters there-

of that they be exercised in

let

us

beseech

the

Lord]

to

remem-

stand with us

Remember also, o Lord,

who have charged us

this

manner of grievous

who

remember

them

prayers to thee our

in

God

those

whom we

all

those

20

our
and

one grant, o Lord,

request which has respect

each

to
this

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

Telitho

Remember, o Lord,

15

and pray with us, our fathers

and brethren, and those who
remain

and

time

temptations and take refuge

virtue

ber those

at this

gehontho

Again vouchsafe

35

whom we

have not mentioned

30

have mentioned and

according to the greatness

of thy reconciliation afford them the joy of thy salvation, receiving

The Syrian Rite

92

their sacrifices on to the expanses of thine heaven, vouchsafing

unto them visitation and succour from thee
strengthen them
:

with

arm them with thy might

thy power and

thou

for

and hast pleasure in mercy. To thee is fitting

glory and honour and power with thine only Son and to thy
Spirit allholy and good and lifegiving and adorable and consubstantial with thee now and ever and world without end
art merciful

The people

Amen
\The deacon

"

JO

The priest: g^hontho

Again then we commemorate

all faithful kings and true

who

christians

in

the four

quarters of this world have

15

and
established
and monasteries
and for every

founded
churches
of

God

christian

20

polity,

the

clergy

and the faithful people, that

they be exercised in virtue
let us beseech the Lord]

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

fight against

them, that

we

pass A PEACEABLE AND

QUIET LIFE IN ALL GODLINESS

MAY

AND humility

Tmho

For thou

an house of refuge of

art

ing power and a victorious leader of

25

all

salvation and an help-

them

we

that call unto thee

up glory and to
and good and adorable and lifegiving and consubstantial with thee now and ever
and world without end
and hope

in thee, o Lord,

Son and

thine only

and

to thee

offer

to thy Spirit allholy

The people

Amen

30
^

The

The deacon

Again then we commemorate

her

who

is

to

be

called

blessed and glorified of

35

all

generations

of the earth,
holy and blessed and evervirgin

blessed

mother

of

priest

Forasmuch

g^hontho

then, o Lord, as

thou hast the power of

of death and art a
cies

life

and

of mer-

and of love towards man-

kind, vouchsafe
all

God

those

to

remember

who have been

well-

The Lihcrgy of
God Mary

the

and with her

remember the
prophets and apostles and
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 deacons and first of martyrs.
Let us therefore remember

together

all

the saints

Syrian yaco biles

pleasing unto thee since the

world began, holy fathers and

forefathers, prophets and apostles and John the forerunner
and baptist and S. Stephen 5
chief of deacons and first of
martyrs, and the holy and
glorious mother of

evervirgin

Mary and

God and
all saints

let

us beseech the Lord]

and Mttho

We ask of thee, o

Lord great

in mercies,

who makest

possible

15

number us
with that church, give us a place through thy grace among the
FIRSTBORN WHICH ARE WRITTEN IN HEAVEN. FoT for this CaUSe
we too remember them that they too while they stand before
thy lofty tribunal may remember our misery and poverty and

20

things impossible, unite us to the blessed church,

may

unto thee with us this fearful and unbloody sacrifice

for the care of them that live and for the assurance of us who
offer

are miserable and unworthy, and for the repose of

all them that

the belief of the truth, our
fathers 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

have

fallen asleep aforetime in

with thee

now and

25

ever and world without end

The people

30

Amen
^[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

g^hontho

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
Godbearin^ fathers and ortho dox doctors James th e
brother of our Lord^ who.
was apost le martyr and
archbish op.
Ignatius,
and
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

'

Dionysius, Athanasius, Basil;

Gregory,
15

thius,

Cyril

the

John

Timothy,
;

who was a tower of

who expounded

truth,

the incarnation of the

of
20

25

Eusta-

but most chiefly

God,

an|d

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 LordJ
:

and

telitho

the luminaries and teachers of thine holy church, even them that
30

HAVE FOUGHT A GOOD FIGHT OF FAITH, who havc Carried thine

NAME before the gentiles and kings and the children

holy

by whose prayers and supplications grant thy peace

Their doctrines and their confessions confirm in
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
OF Israel

to thy church.

35

The Liturgy of
to

thine only

Son and

to

the

Syrian Jacobites

95

thy Spirit allholy and good and

adorable and lifegiving and consubstantial with thee

now and

ever and world without end

The people

Amen

The deacon

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
attained unto thee, o God,
lord OF SPIRITS and of all
FLESH. Let us pray and intercede and beseech Christ
our God who hath received
their souls and spirits unto
himself to vouchsafe them in
his great mercies pardon of
offences and remission of
sins and to bring us and
them to his heavenly king-

priest:

g^hontho

Remember, o Lord, the

or-

thodox presbyters who have

gone to their rest aforetime,
deacons subdeacons singers

lo

readers interpreters exorcists

monks anchorets hearers

petual

virgins

who have

and

per-

seculars

fallen asleep afore-

time in the faith in Christ and

those
offered
tate

for

whom

each

15

has

and those whose esin mind

each has kept

25

dom

Together

let

us cry and say

thrice Kurilllson Kurilllson

30

Kurillison]

and fUtho

God of spirits and of all flesh, rememwhom we have mentioned and those whom
mentioned, who have passed from this life in the

Lord, Lord

ber, o

Lord, those

we have not

orthodox faith. Rest their souls and bodies and spirits, deliver
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

3;

The Syrian Rite

96

Impute to
and tribulations and sighings are fled away.
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
lo

The people

Rest them, pardon, remit "[and forgive, o God, the offences

and the shortcomings of us all, which we have done wittingly
or unwittingly]
The
15

priest

ghdntho

Rest them, remit, forgive, o God, our offences, done voluntarily 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

Our end

t^lttho

preserve christian and sinless and gather us beneath

when thou wilt and where thou wilt and

shame by reason of our faults, that in
this as in all things thine allhonoured 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
the feet of thine elect

as thou wilt, only without

25

end
The people

As

it

30 tions

was,

and

[is

and awaiteth

to the

for the generations of the genera-

generations 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)

deacon says the KathulTki

77!^

[Bless, o

The

Lord

priest breaks

Thus

God

and

signs saying

truly did the

Word

of

Again and again by this pure

holy oblation and propitiatory sacrifice which has been

and was
sacrificed and broken on the
cross and his soul was severed

God

from his body, albeit his godhead was in no wise severed

either from his soul or from his
body >J< And he was pierced

offered to

the

Father

and consecrated and accomplished and consummated

by the descent of the living
Holy Ghost for our father
:

the

illustrious

who

priest

and consecrated it,

the altar of God whereon

offered
for
it is

celebrated, for the blessed

who draw nigh and

folk

re-

it in THE BELIEF OF THE

TRUTH and those for whom

ceive

it is

offered

and consecrated

again more especially

we

are

praying

Behold a time of fear and behold an hour full of trembling.

Those on high stand
in fear and minister it with
trembling

among
and

trembling

is

cast

the children of light

earthborn

men

feel

and from the hour

wherein pardon is brought
it

not,

nigh

sinners

flee

away.

suffer in the flesh

10

IN HIS side

with a spear

AND there flowed thereout

blood and water a propitiation for the whole world ^
and his body was stained therewith

>J4

and

circle of the

15

>J<

20

for the sins of the

world

died upon the cross

^ the Son
^ And his

came and was united to

body and he turned us from
an evil conversation to the good
and by the blood of his cross
he reconciled and united and
soul

his

knit

HEAVENLY things with

earth and the

the things of

25

30

people with the peoples and

the souls with the body. And

the third day he rose again

FROM the sepulchre and he
is

not

one

Emmanuel

divided

after

and is
union

the

35

The Syrian Rite

98

Tremble ye ministers of the

indivisible into the

church for that ye administer

a living fire and the power
which ye wield surpasseth
Blessed is the
seraphin's.
soul which is present in the
church in purity at this time

Thus we

because
writes
ic

the

down

Holy Ghost
name and

its

heaven
blessed lady Mary, beseech

uplifts

My

to

it

with us thine onlybegotten

that he be appeased through
thy
15

prayers

and

perform

mercy on us all
Look, o Lord, with a merciful
eye on our father who
stands

before

thine altar

receive, o Lord, his oblation

20

like

those of the prophets

Remember, o Lord, by thy

and by thy divine
compassion the fathers and
pontiffs
may their prayer
grace

be a wall to us
Remember, o Lord, our fathers
and brethren again and our
teachers,
30

and us and them

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-

tiates thee

who

forgiven

receive this one

died for

me and may

through

be

him.

Be-

hold, take this offering at

my

hands and be reconciled unto

me and remember not against
me the sins which I have committed against thy sovereignty.

Behold his blood poured out

upon Golgotha by wicked men
for its
and pleading for me
:

my

As

petition.

great as are mine offences, so

great are thy mercies

if

thou

shouldst weigh them, thy mer-

would be heavier

cies

in the

balance than the mountains

are weighed of thee.
Look upon the sins and look

that

upon the

offering for them, for

account worthy by thy mercy

the offering and the sacrifice

of the heavenly kingdom

greater far than the sins

Remember, o Lord, them that

are absent, have mercy on
give
them that are here
:

35

two natures.

confess and thus

sake receive

and the apostles

25

rest also to the spirits of the

departed and
upon sinners
judgement

have
in the

mercy
day of

is

be-

I
sinned thy beloved
bore the nails and the spear

cause

sufferings

his

enough to
and by them
Glory be to the
are

reconcile thee

may

Father
for

live.

who

delivered his

Son

our salvation and worship

The Liturgy of
The departed who

are severed
from us and have passed
from this world, grant rest,

o Christ, to their spirits with

the righteous and the just

be thy cross a bridge to them

and thy baptism a covering

thy body and

way

lead

to

holy

blood

them

to the

kingdom

May we

be accounted worthy
up everlasting praise
and acceptable worship from
to

lift

the midst of the sanctuary to

the Father and the

Son and

the Hving Spirit of holiness

that the

true

God may

ac-

complish towards us his

grace and blessing, compassion and lovingkindness

Syrian Jacobites

the

99

be to the Son who died upon

the cross and restored us all

and thanksgiving be to
who began and fulfilled the mystery of our salvation.
O Trinity exalted above
all, have mercy on us all
to life

the Spirit

Another prayer of

the Fraction

Thou art Christ the God

who was cleft in his side on

10

the height of Golgotha in Jeru-

salem for
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

henceforth and for ever

And

let us all with

beseech the Lord

prayer
The people

Amen].
<THE LORD'S PRAYER)
The

pr-iest

\_raises his voice]

prayer of the
in heaven
the

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

30

thousand times ten

and heavenly, who hast vouch-

archangels, ten
rational

safed to sanctify and perfect the offerings and gifts and perfec-

which are offered to thee for a sweetsmelling

SAVOUR by the grace of thine onlybegotten Son and by the
descent of thine Holy Spirit sanctify, o Lord, our souls and
tion of fruits

35

The Syrian Rite

lOO

our bodies that with a pure heart and with soul enhghtened and
we may make bold to call upon thee, o God
heavenly Father almighty holy, and to pray and to say
with face unashamed

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
:

lO

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 ChHst Jesus our Lord through whom
and with whom to thee is fitting glory and honour and dominion
with thy Spirit allholy and good and adorable and lifegiving
and consubstantial with thee now and ever and world without 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

Syrian Jacobites

the

loi

of Christ our Saviour: by the grace and mercies and love

towards mankind of Christ Jesus our Lord with whom thou art
blessed and glorified in heaven and on earth with thy Spirit 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

you

to

all

The people

And

The

The grace

jq

with thy spirit

priest

of the holy Trinity uncreated and eternal and

consubstantial be

with you all

The people

And

15

with thy

spirit.

<THE ELEVATION)
The deacon

Give we heed

in fear
20

The pnest

The

holies to the holies

The people

The one

Father is holy, the

one Son

is

and

the

pnest \raises the paten and elevates

chaltce also

in his right

and elevates it and

hand and the chalice
:

is

holy, the

it

and

setting

it

after the elevation he holds

in his

one Spirit

holy

left,

down

he

7-aiscs the

them up,

the paten

25

crosswise over the tabliiho 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

I02

<THE CO MMUNION)
The deacon and

The

the clerks

In offerings and prayers

let

us

remember them
Then

By

10

prays these prayers

the resurrection of Christ

[may we receive in
faith pardon for our souls,
and unto the Son who by his
cross redeemed us say we all

the king

of us together Blessed be
our redeemer holy art thou,
holy art thou, holy art thou
:

who
15

the

memory

faithful

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

departed

Another

hosts standing
with us in the midst of the
sanctuary celebrate the body

of the

Vouchsafe

that our

made holy by thy holy body

and our souls made radiant by thy pro-

bodies be

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

Son of God

sacrificed

Draw

Vouchsafe us, o Lord God, to eat

thy holy body and to drink thy pro-

nigh par-

pitiatory blood

before us.
take of

it

for forgiveness of

trespasses and sins

Halleluiah

who

and may we be heirs

kingdom with all
have been wellpleasing to thy

good

will,

in

thine altar, o Lord, let

our fathers and our brethren
and our teachers be remembered and let them stand,
o king Christ, at thy right

hand in the day of thy great

judgement

livered unto us his

who

And he
has taken

o our Lord and our God,

Amen
ascends the step

and when

he

the coal from the chalice in the

spoon he says

Thee

am

bounds, thee

holding

am

who

grasping

boldest the

who

est the depths, thee, o God,

in

my

mouth

do

by thee may

livered from the fire

orderI

place

be deunquenchable and
I

be accounted worthy of the remission

of sins like the sinful woman and the

Halleluiah

Blessed be the Lord

thine heavenly

for ever.

Upon

35

Lord God,

us, o

pitiatory blood

The heavenly

30

Amen

ever.

of thy mother

Halleluiah

25

my Lord, to eat
thee in holiness and by the eating of
thy body may my lusts be driven away
Vouchsafe me, o

in all places magnifiest

and of the saints and of the

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
priest covers

the spoon

takes

de-

body and

robber, o our Lord and our God, for

ever.

Amen

The Liturgy of

Syrian Jacobites

the

When

his living blood that thereby

and again

Halle-

luiah

Worshipped and glorified be

the Father and the Son and
the Holy Ghost from everlasting and world without
end to him be gloryj.
:

he pmiakes he says

body
and blood of Christ our God is given
to a sinful servant for the pardon of

The

we may gain pardon

Halleluiah

103

propitiatory coal of the

offences and for the remission of sins 5

both worlds for ever and ever.

in

Amen

And when

he drinks

from

the chalice

he says

By

thy living and lifegiving blood 10

was poured

w^hich

may my

my

offences

forth

on the cross

be pardoned and

sins remitted, o Jesus

God who

ever and ever.

And

Word

Amen.

15

when he communicates a
Tuith the

The

of

earnest for our salvation, for

priest

spoon he says

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.

his offences
sins.

And

the prtest takes the paten in his right

comes from the right side

to the left

and

hand and

the chalice in his left

as he turns to the right

and

and

25

as the

mysteries are going forth he says

From

thy propitiatory altar

let

there

come down pardon

for

our salvation and

shall come for our resurrection and the renewal of our race
thy servants, o

Son of God, who came

for

30

for ever

and

he continues

Stretch forth, o Lord, thine invisible right hand and bless the
multitude of thy worshippers which receives thy glorious body
and blood for the pardon of offences and for the remission of
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 40

I04

The Syrian Rite

laboured and have had part and are having part in them
love of God be upon them in both worlds for ever. Amen.
"^{The deacon

My
5

and

And

the clerks

of the Son, cries the church

To

Draw nigh, ye
of

for

it

true

believers

pardon of offences

the people

for

the

and

for

the remission of sins for ever

And

cup which our Lord mixed

lo

the

^^ ^^y^

drink his blood with faith

and sing praise. This is the

on the wood of the

when he communicates

body

brethren, receive the

he that receives says

Amen,

cross.

mortals, drink

pardon of offences.
And to him be

Halleluiah.
praise of

whom

flock

his

drinks and wins purity.]

And

15

20

turning

to the right

he says

Glory to thee, glory to thee, glory to thee, o our Lord and

our God for ever. O our Lord Jesus Christ, let not thy holy
body which we have eaten and thy propitiatory blood which we
have drunk be unto us for judgement and for vengeance but for
the life and salvation of us all
and have mercy upon us.
:

(THANKSGIVING)

And

as the mysteries are being covered the deacon says

Stand we

all fairly,

after {etc')

The people

We

2-

give thanks unto thee

The

We

priest

give thanks unto thee, o

Lord our God, and

especially

give thanks unto thee for the abundance of thy great and un-

30

speakable mercy and love towards mankind, o Lord, who hast

accounted us worthy to partake of thine heavenly table. Condemn us not by reason of the reception of thine holy and immaculate

mysteries but preserve us, o good, in righteousness and

holiness that being worthy to partake of thine

may
35

find

who have been

saints

began

a portion and a

lot

Holy

Spirit

and an inheritance with

all

we
the

wellpleasing unto thee since the world

by the grace and mercies and love towards mankind of

The Liturgy of
thine onlybegotten
is fitting

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

now and ever and world without end

thee

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

15

priest

O God, who art great and marvellous, who didst bow

THE HEAVENS AND COME DOWN foT the salvation of the race of
the sons of men turn thee unto us in thy mercies and pity and
BLESS thy PEOPLE and preserve thine inheritance that in very 20
truth and at all times we may glorify thee who alone art our
TRUE God, and God the Father who begat thee and thine Holy
Spirit now and at all times for ever
:

The people

Amen.

^5

<THE DISMISSAL)
The deacon

Bless, o
The

Bless us

way

all,

preserve us

all,

Lord

priest

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
of

life

The Syrian Rite

io6
holy

may God who

altar,

accepted the offerings of the holy

and vows and tithes, and

and protect them that are nigh
and a good memorial to their dead and a blessed

fathers himself accept their offerings

them

bless

that are afar off

and grant rest

hope and preservation
Finished

is

the

to their living.

Annaphura of

The priest places

10

15

20

and Godbeanng mar James

His prayers be with us.

the holy

of our Lord.

the brother

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 shortcomings 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.

Amen.
<THE ABLUTIONS)
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 believeth 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-

tion to

me and

to thy faithful people but for the

pardon of offences and for the

remission of sins and for a blessed resurrection from the house of the dead and
35 for boldness before thy fearful judgementseat, o our Lord and our

And
The Lord

is

wiping up the body he says

my shepherd therefore can

this

lack nothing

FEED ME IN A GREEN PASTURE

and

the rest

God

(of Ps. xxiiiy

for ever.

psalm
:

he shall

The Lihirgy of
And

the

Syrian Jacobites

107

wiping the paten with the purificator he says

member remaining it remaineth to thy knowledge which created

world and if there be a member remaining the Lord be its keeper and

If there

the

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

Son

dispel

my

of God,

who by

the sign

of

his immolation

mar James

saved the

passions and heal mine infirmities.

By

pierced his side on Golgotha.

quench thou

my

by thy living sacrifice lo

he that came and they

guilty,

Good

is

the blood and water that flowed therefrom

thirst

And

when he drinks from the deaconess the wine that has been mingled he says
They shall be satisfied with the plenteousness of thy house and
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

when he ministers

his

hands he says

body and blood of Christ our God quench the 20

flame of the fire and the dread and vehement torments from my members and
from the souls and bodies of the faithful departed who have put thee on by
WATER AND THE Spirit, and do thou call and set them on thy right side at the
last day as thou hast promised, o our Lord and our God

The

living fire of the glorious

When
Let

my

nails in

mine

he ministers his fingers, first of his right

fingers rehearse thy praises

thy hands and thy

off'ences

and

my

feet,

three times, he says

thy thanksgiving.

By

25

the

by the spear which pierced thy side pardon me

and when of
all

from wicked works preserve

And

the left

hand, he says

men and let thy

ever. Amen.

deceitful

me

for

when he drinks

satisfied

And

hand

my mouth

sins

Keep me, o Lord, from

They shall be

and

right

hand help me and 30

the deaconess he says

with the plenteousness of thy house

(and the rest")

wiping the
(In

chalice with

a sponge he says

35

mar Ephraim)

Wipe away,
sins

which

o Lord, with the sponge of thy mercy all mine offences, and the
have committed before thee pardon in thy lovingkindness, o king

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
Christ

thee to serve thee, o

continually, o

my

my

Lord, in thine heavenly kingdom which

Lord, and

amen now and always

for ever.

is

everlasting,

The Syrian Rite

io8
And

he washes his hands

Be thou my judge, o Lord, for

and

And
5

and says

have walked innocently

the rest (^of Ps. xxvi^

and says

he wipes his hands

Bring unto the Lord, o ye mighty, bring young rams unto the Lord

and

And

{of Ps. xxix).

the rest

he sets the sedro of the departed

prumton Let us all pray let us ask mercy and grace from the
Lord.
O merciful Lord have mercy on us and help us. Glory be to him who
lo by his death hath abolished our death and by being sacrificed for us hath made
First the

propitiation for all the children of

brought and

whom we

Adam,

hours and seasons and

all

the days of

life

Good unto whom we

the

will glorify at this time

and

in all feasts

now and always and

shall

be

and times 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

commemoration we are this day accomplishing. Make them to dwell, o my Lord,
IN THE blessed mansions of the Father's house with Abraham and Isaac
AND Jacob thy friends and with all the faithful and the saints who sleep in
thine hope. Quicken them, o Lord, and set them at thy right hand and let thy
20 mercies abound upon us all. And we will all of us send up glory and thanksgiving 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
15 rise again, do thou receive, o

25 at thy right hand, halleluiah, with boldness.

May

thy pleasures as out of a river

received and thy living blood which

And

thou shalt give them drink of

thy body, o our Lord, which

we

have drunk in

faith

we

have

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 judgement 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

may

35 buried, halleluiah

he comforted them.

The smoke

sweet savour, o Lord,

thy servants and thine handmaids be this offering which

them

this day.

give

them

gave

life

to

May

thy goodpleasure, o

mercy.

rest in thy

Reuben who

40 pardoned by the living

my

Examination

sinned,

shall the faithful departed

them

he says

Kurillison

to

unto thee for

by the blood of beasts Moses

how much more

And

offer

Lord, be thereby appeased, and

If

sacrifice that is sacrificed for

Kurilllson

we

Kurillison

be

The Litiergy of

Syrian Jacobites

the

109

mercy upon us, spare, o our Lord, have mercy upon us, o our
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

O our Lord, have

Lord.

Our Father which

And
Remain

in peace, o holy

not whether

thee in the

nant do

art in heaven.

and worshipping and

taking leave of the throne

kissing he says

Henceforth

altar of the Lord.

and divine

May

shall return to thee or not.

church of the firstborn which

the Lord vouchsafe

is in

heaven and on

know

me

to see

this

covelo

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
for

me

in peace, o

that

holy

altar, table

my remembrance may

of

of the Kurbono

77!^ order

and entreat our Lord Jesus Christ 15

life,

not cease from thee henceforth and for ever,

is

complete without

defect.

(THE EULOGIA)
Again

the

prayer for the blessing of the bread

\0n the days of the holy fast of the XL

celebrated at

midday during

be distributed

one loTig

among

and

the fast

the people.

the other short:

shall read the short one.

Only

in his absence his deputy

day or some other shall

bless

vigils after the kttddds,

in the evening

And for this

on

it.

other

which

vigils, let blessed

is

20

bread

purpose we shall insert two prayers,

if there be not opportunity

for

the long one, he

if the bishop be present he shall bless the bread,

if neither be present, then the priest

bread, divided into a sufficient

some

days and on

and

who

and

celebrates that 25

Accordingly the servant of the church must prepare

number of portions, in a plate of silver or brass or
metal and present it to be blessed

The

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

priesf]

good dove and sustaining

all flesh,

o Lord,

who givest

food to thy servants in the fairness of the seasons, stretch out,

o God, thine invisible right hand, bless [>I] this bread in thine

1 1

The Syrian Rite

holy name and cause thy satiety and thy blessing and thy nourishment and thy fulness to abide therein so that it may be to us

and
5

to all

who

body and

receive and partake of

it

for the sustenance of

pardon and healing of the soul and for

provision for the journey of the way everlasting and for thanksgiving and praise and for the glory of thine holy name for ever
the

for the

The people

Amen
The

The power

priest\

10

Son and of the Holy

Ghost come and descend upon this burc^tho and bless it [!*]:
and upon him that giveth it and upon him that receiveth and
upon all that have laboured and have partaken and are partaking in it be the mercies of God in both worlds for ever and

15

ever

of the Father and of the

The people\

Amen
{Another prayer

May
20

the grace of the

abide upon this !<{*

Holy Trinity come from heaven and

and upon them that give it

burc^tho

and them that receive it and them that minister it and all that
have partaken and are partaking in it be the mercies of God in
both worlds for ever and ever
The people

Amen

25

Then
clergy

eat it and distribute portions to each of the

but if the bishop be not present then each of the priests shall take a piece in

the bishop shall take a piece

:

and

his

30

hand saying

Grant us, o Lord God, by

and remission of sins

And the priest who

this burc^tho

pardon of offences

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.
t. V p. 213) with different opening words, seems to be the continuation of the
after being accounted worthy and receiving the body and
deacon's invitation
the blood of our Saviour, the mystery and the earnest that passeth not away
nor faileth. Pray we then that it abide in us in purity and for our part guard
we it in integrity and holiness. To him be glory, the good Lord who hatli
accounted us worthy of this spiritual gift.'
lit.

'

II

THE EGYPTIAN RITE

THE EGYPTIAN RITE

11.

The Greek Liturgy of S. Mark. The

1 13-143.
textus receptus (Paris 1583) as corrected by Dr. Swainson
from Vatican. MS. graec. 1970 {The Greek Liturgies

Pp.

Cambr. 1884, pp. 2-72, codex Rossanensis xiith cent.)

additions are from (i) the greek passages of the
Coptic text, Assemani Cod. liturg. eccl. univ. Romae
(2) Giorgi Fragment, evangelii S.
1754, t. vii append.
Johannis graeco-copto-thebaicmn Romae 1789, p. 353:
(3) the Messina kontakion of S. James (cp. Swainson
op. cit. pp. 310-314 col. i): (4) Dr. Swainson's 2nd and

The

3rd columns, pp. 66-69, being the rotulus vatica?ttis (a. d.

1207) and the back of the Messina kontakio7t (xiith cent.):
(5) the greek Egyptian S. Basil and S. Gregory in
Renaudot Liturg. orient, coll. Francof. ad M. 1847, t. i
pp. 80, 113, from Paris. Bibl. nat. MS. graec. 325 (xivth
cent.).

Pp.

The Coptic Liturgy of

144-188.
Cyril.

S.

Mark or

Translated from Bodl. MS. Hutitingt. 360

(copt.-arab. xiiith cent.) ff. 4-48 a, 2oia-204a, 53-6oa,
207a-226, 86 sq., 227-286a, 109a- 117a, 286-295a
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 u. 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.
S.

MS.

Huntingt. 26

(xiiith cent.).

The

Anaphora of the Ethiopic

'Church Ordinances.' Translated from Ludolphus

Pp. 189-193.
Hist,

ccthiop.

coinment.

Francof.

ad

M.

1691,

pp.

324-327-

The Ethiopic Liturgy of the AposPp. 194-244.

tles. Translated from [A] Brit. nius. MS. Or. 545
(a.D. 1670-75) fif. 24-54, with corrections and some
variants from [B] Or. 546 (i 730-1 737)j [C] Or. 547
(1784-1800), [D] Or. 548 (1855-68) and [E] Add. 16202
(1756-1769). The text of the trisagion p. 218 is from
Dillmann Chrestomath. aethiop. Lips. 1856, p. 46; the
addition on p. 242 from Fabricius Cod. apocr. nov. test.
The lections and psalm
17 19, p. 250.
day before the Sabbath of Palms i. e. the
friday before Palm Sunday) are from Brit. mus. MS.
Add. 16249 (modern copy of MS. of unassigned date).
pars

iii,

Hamb.

(for the 6th

1.

THE LITURGY OF SAINT MARK

H 0EIA AEITOYPriA

TOY AnOY AnOITOAOY

EYArPEAIITOY MAPKOY

KAI

MA0HTOY TOY AflOY HETPOY

<ENARXIS>
V

EvX1f\ XYOp,VTl

TU SiaKOVlK^

'O BidKovos
'Etti TTpoa-evxrjv

crTadrjTe

O tpVS

Elpfjvrj TratTiu

6 Xoos

Kat

rep Trvevfiari (Tov

6 SiaKovos

lO

Upoaev^acrde
6 Xa6s

Kvpie

eXerjo-ov,

Kvpie

fXerjcrov,

Kvpie

eXei](rov

6 Bk lepcvs vxTat Tr\v fvx'f\v xaimjv

vnepevxapiarovpev aoi Kvpie 6 Geoc rjpap 6 HATHp TOy

Beoy kai cooTHpoc hmcon 'Ihcoy XpicxOY Kara rravra kol 8ia navroiv 15

Evxapi.(rTovfj.ev Kai
KYp'iOY Kal

Km

ev nao-iv

on

oovra xpovov

ttjs

icrKeTraa-as e^oTj6r]aas
Cf^rjs

iraXiv TTApACTHNAl eNWTTiON (TOV

Tia)v f}pa>v

Kal

<T cl)iXdv6pa)ire

avreXd^ov Traprjyayes

fjpas tov

napeX-

rjpav koX fjyayes rjpas (os r^s &pas ravTTjs d^iaxras

kfi

TOTTCp Afltp (TOV a(f)(riv alrovvTas TCOV Cifiap-

IXaarpov iravrl T<a XacS gov.

dyaOe 86s

Ti]s (iOTjs f]pS>v fTTirfXecrai

fjplv rfjv

koX

deopeda Kal napaKoXovpev

ayiav fjpepav ravTTjv Kal cmavra rov xpdvov 20

di/apaprrjTas pera Trdarjs X"p5s vyeiai acoTrjpias Kal

I

'^^ Egyptian Rite

114

aov

TTavTos dyiaajjiov kol tov

naaap

ireipao-fiovj

K8i(i>^ov

T]p.aiP

a.(f)*

eKKKrjcrlas'

Xdyo)

5 fP

epyo)

nacrav novijpSyp avOpcoiroiv

to. (rvfi(f)poPTa fjpip fTrixoprjyrja-op

mh epKATAAinHC

cos

ai)

fjpai

7ri0ov\fjV

dylas crov KadohiKrjs Koi aTToo-ToXiK^ff

ttjs

Kara didpoiap

rj

iravra be <f>d6voVf navra <^o/3ov, Travra

(}>6^ov,

evepyeiav,

Qeos Koi ano

ra KoXa koi
fj

KaTa^iaxTOP Ka\

(rarauiKfjV

dyados Koi

Koi

et

ri croi TjpdpTOfiep

(f)iKdpdp(Oiros

Q(6s TOyc eAnizONTAC

en'i

TrapiSeli/

coi

MH^e

eiccNerKHC HMAC etc ntipACMON aAAa pycAi hmac atto toy noNHpoY KoL eK tS>p
epycop avTOv' ;(dpirt

olnTippois koI (piKapdpuima tov popoyepovs (tov vlov

icai

4K4>uva)S

lo

ov [ncu] pe6* ov

St'

(Toi

AoIa

ka!

to KpATOC (Tvp

T(S

napayico koi dyaO(S koi

TWN

fcOOTTOKU (TOV TTPevpOTl PVP KCU dft Kai eiC TOYC AICONAC

AICONCON

6 \a6s

'Amhn.
'O Icpe^
5

'ElprjPT)

TTaaiv

6 Xaos

Kai

T(o TTPevpari (rov

6 SidKovos

Upoaev^aaOe vnep tov ^aaiXeas

6 Xa6s

20

Kvpie

iKerjo'op,

Kvpie

eXerjcrop,

Kvpte

e\er](rop

6 8^ ICpeiJS iTT6V\Tai

AecTTOTA KVpie 6

Gedc

6 ttantokpatoop 6 ttathp toy

CCOTHpoc hmwn'Ihcoy XpiCTOy", beopeda koi rrapanaXovpep

25 eV

elprjPT]

Kai

irdpTa exQpoN

AN^peiA
kai

kai

kyp'ioy <a\
ere

Geoy

kai

top ^acrCKea fjpap

KadvnoTa^op avTa 6 Qeos

Aikaiocynh biacfivXa^op'

noAeMiON, eniAABoY onAoY kai GypeoY kaI anacthGi etc

ttjp

BohGeian avTov, 86s avra 6 Qeos pUas, elprjPiKa ^popelp \npos\ fjpds Ka\ irpog
TO opopd (TOV TO dyiop Tna
KAI HCYX'ON BiON

30 Kai

(f>i\apdpa>7ria

fcal fjpels

In th yaXrjpOTrjTi

^lAT^wtN GN nACH eYceBeiA

kai

Tap

AYTOy HpcMON

r]pfpu>p

ceMNOTHTi* x^ipft

''''

olKTippols

tov popoyepovs (rov vlov

cK((>u)va)S

fit*

ov Ka\ pe6^ ov aoX [h] AoSa kai to KpATOC crvp

^(ooTTOtw (TOV TTPevpoTi PVP Kai del Kai eic

6 Xaos

35

tS napayita

Ka\

Toyc aiconac toon aiwncon

*A^"'^-

*0 Upevs
ElprjPT] nacrip

b Xa6s

Kai Ta TTPevpaTi

(rov

dyaOa

kcu

The Liturgy of

Mark

St.

6 SiaKovos

IIpoorev^aa-Be xmep tov Ttdira Koi tov ema-Konov

6 Xaos

Kvpie

eXerjcrov,

Kvpie

Kvpie eXerjcrou

iXerjcroVy

6 Upcvs

AeCTTOTA

Kypie 6 0e6c 6 hantokpatcop

6 tiathp toy Kypioy koI Geoy

ccoTHpoc hmcon'Ihcoy XpiCTOy, deopeda Kai napaKoXovpeu

TOV dyiMTarov koi

paKapidiTaTov

dp^iepea

/cat

rjpcov

cre

kai

(^ikavOpanri dyade

tov

irdirav

6.

Koi

tov

6(nd>TaT0V iTrlaKoiTOV tov b. avvrrjpcjv (TVVTrjprjcrov fjplv avroiis ereat TroXXoIy,

XpdvoLS elprjviKols fKreXovvTOs

KaTa TO ayiov koi paKapiov

ttjv vtto crov epTreina-TevpcvTjv

(tov BeXrjpa,

dylav dpxifpcoa-vvrjv lo

opBOTOMOyNTAC TON AofON thc

AAHSe'iAC,

ndaiv 6pdo86^ois eTncKOTTois npecr^vTepois diuKovois virobiaKovois dvayvaxr-

(Tvv

Tais yfrdXTais

tc

koi XatKoIf,

tm

a-vv ttovtI

irX-qputpaTi

r^s dy'ias Ka\ povrjs

KadoXiKTJs eKKXrjaias, flprjvrjv Koi vyeiav Kal (rcoTtjpiav avTols

;!(api^d/Ltfj/os*

to?

de ev)(ds avTotv as 7roiov(riv vnep rjpcov koi rjpe^s vnep avToov irpocrhe^ai Kvpie 15
(Is

TO ayiov Kal eirovpaviov Ka\ XoyiKov crov 6vcna(TTr]piov, iravTa be e^dpov

ttjs

dyias crov eKKXrja-ias KaBvTTOTa^ov yno TOyc tioAac avTOiV CN tax^i' \aptTt Ka\
olKTippols Kal (PiXavSpcoTTLO. TOV povoyevovs crov viov
eK(t>uvci}S

81*

ov Kal p^ff ov

croi

h AoSa kai to kpatoc (tvv

rw Tvavayia

kclI

dyaOa

Kal 20

^OTTOiw aov nvevpari vvv Kal del Kal eic TOyc aiconac toon aIconoon
6

Xaos

'Amhn.

(MASS OF THE CATECHUMENS)

<THE LITTLE ENTRANCE)

25

'O Upeus

Elprjur]

irdaiu

6 Xaos

Kal

Ta>

aov

TTvevfiaTL

6 SidKovos

'Enl

TTpO(Tev^r]v

30

(TTdOrjTC

6 Xaos

KvpL eXerjaou
6 8J lepcvs tirevx^Tat
evXT^

Tqs icr68ov Kal

AeairoTa Xpiarre 6 6eo9

tS)v

8a>8eKa

rjficou

is

6 ttju

dnoa-ToXcov eKXe^d/xevo^
I

to

Gujiiajjui

ScoSeKa^coroy XafindSa

km elAnocTeiAAC aytoyc

35

The Egyptian Rite

ii6
kv

oXct)

(Tov
Acai

K<\i

TO) KocMOi KHpf^Ai KAi AiAaIai TO eyAfreAiON

eepAneyeiN hacan nocon kai hacan maAaki'an gn tco

eM(|)YCHCAC

ta rrpocconA aytcon

elc

ka'i

TTn6YMA AflON TOV TTapOLKXr^TOV AN TINOON

AN TINCON

AYToTc,

5 A(|)GaiNTAI

KpATGTjG

L7rcou

Upovpytas

TavTr]s

kirLcrKoirov^

yvaxTTa^ yjrdXTas re Kal Xal'Kovs avv iravrl

dyias
10

Ka6oXiKrJ9

Kal

dTrocTToXLKTJs

Kvpie dnb dpds Kal Kardpas Kal

Kal

d(j)opL(TfjLov

picON

rjfxmv

15

Ta X^^^

"^^^

'^^^

7rpO(r(f)ep<i)fjiev

OLKTLp/jLOLS

OVTOHS

Kol

eicroSca

rfjs

SiaKovovs

dva-

ro) TrXrjpeo/jLaTL Trj9

pvcrai

kKKXtjaias'

17/xas'

Kal kK TTJ^ fxepiSos tov dvTiKeifievov Kal kaGa-

KapSiav And hantoc moAycmoy

KApAiA Kal KaOap(o

aoL to 6v/XLafia tovto

Kal L? d<p(nv d/JLapTmv

Kal

rfj

diro dvaOejiaros Kal Sea-fiov

Kal diTo HACHC pAAiOYpriAC Lva kv KAGApA

(TVVl86tl

TAG AMApTIAC

KGKpATHNTAI'

irpecr^vrepovs

AacI)

AaBctg

ayto?c

ACJ)l'eT6

Tovs Trepiea-TTjKOTas SovXovs aov kv

rjfjLds

k(j>

THC BaciAgiac

gig

ogmhn

gyooAi'ac

Kal wavTos tov Xaov (tov ydpiTL

rifxcov

Kal ^iXavOpcoTTLa tov fjLovoyevovs (tov vlov

cK<}>a>V(i)$

Be o5 Kal iie& ov aol h AoIa

Kal
20

dyaOm

Kal ((oonom

ka'i

crov

[to] KpATOc aijv

Trv^v/xaTL

vvv

t5 iravaym

Kal del Kal

eic

TOYC AIWNAC TWN AlOiNCON

6 Xaos

*Amhn.
'O SidKovos

'OpOoL
Kal vJ/AXXovaiv to

25

*0

fiovoyvrj9 Tibs Kal

Aoyos tov Seov

dOdvaTos virdpyoiv
KaTaSe^d/ievos

Slo.

ttjv

f)p.eTkpav acoTTjpiav

aapKcoOrjvai
30

kK Tfj9

dyias OeoTOKOv kol denrapdevov

Mapias

dTpeTTTCos kvav6p(07rr](Tas
(TTavpcaOeLS re

XpiaTe

0eoy OavdT^ OdvaTov naTrjcras

The Liturgy of
^v

??

tS

o-vvSo^a^ofiepos tco Tlarpl Kal

aym

IIvevjxaTL

rjjxds

crSicrov

tov ivayytKlov.

cicroSos

x\

ay Las TpidSos

Tr]9

Kal Yiverai

Mark

St.

Kal Xeyct 6 BidKOvos

^Enl

aTaOrjTe

7rpocrV)(^r)i/

6 Upevs

ELprjvr}

irdcTLV

Xaos

Kal

irvev/jLarL

T<p

(tov

lo

6 SlOlKOVOS

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The Egyptian Rite

1 1

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(THE LECTIONS)
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ro)

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dyico UvevfiaTL vvv Kal

The Liturgy of
'O SioiKOvos oT [leXXei

Mark

St.

to cuayY^^'-Ov Xcy^^

elirciv

Ki'pLe evXoyrjcrov
6 Upcus

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amhn

aiatvcov.

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(the prayers)
'O SidKovos

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tottovs

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eh cnepMA

30

The Egyptian Rite

I20

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The Liturgy of
SuiKOvos

'O
^

[ITpocret^^acr^e

VTT\p

121

y'

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dprjvr]^ ttjs

rrj^

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o

AecnoTA Kypie
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6 lepeus]

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01

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re

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ro ovofid (TOV ro dyiov rov Se Xaov aov rov Tricrrov Kal opdoSo^ov evXoyqaov, TTotrjaov avrov

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The Egyptian Rite

122
/IT]

Odvaro^ dfiapria^ KaO'

KaTL(r\vcrTj

Tov Xaov croV

\dpLTL

Kol

Kara navTO'S

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tov

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ov Kal

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to

kai

TO) iravayLOi

vvv Kal del Kal

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eic

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o Xaos

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crov

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to

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The Liturgy of

Mark

St.

123

kno ttantoc MOAyCMOy,

f)na)VTas Kapblas

Traa-av ai(r6r](rtv irovrjpav fKbico^ov a(^'

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ei 6

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to,

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Tap

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dprjv.

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OF PEACE)

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ct)iAHMATi

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tu

crov,

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vvv Kal del Kal eh tovs alcovas t5>v

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25

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to

^^^ Egyptian Rite

124

ifTT^povpdvLov aov Ovanaa-Trjpiov eic

Xaov aov'

TTavTos rod

otl

ocmhn

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Kvvrja-LS

ndaa

npenei

co'i

eh

eycoAiAC,

kol tS>

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AoIa timh npocr-

Tm

tS

kol

aym

JJi/evfiaTL vvv kol del kol eic Toyc aiwnac toon dvioiNOON.

<THE CREED)
Kal nerd tov dcnraap,ov

'O tcpcvs

IlL(TTeva)

cr<(>paYi5a)v

lpt>s>

TTOici

Kal

o-<j)paYijf

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tovs SiaKOvs Kal rd iroTT|pia

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eh evd Qeov Harepa iravroKpdropa ktX

Kal

10 Kal orav Xiy^ 6 Xaos

(6

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dytov

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en)

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tS>v

r)peTepa>v

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ar]v

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The Liturgy of
ov Kal

(jov vlov 5i'

iravayicb Kal

fjieO'

dyaO^

ov

Mark

St.

125
KpAroc avu tm

[h] AoIa kai to

<tol

Kal ^odottol^ aov nyevfiaTC vvv Kal del Kal

Toyc aiwnac tcon AicaNCON.

eic

(ANAPHORA)
(the thanksgiving)
'0|J.oia>s

Kal

|i.Td

tov \aov K<j>vwv

TT|v ttCo-tiv <j^^ay\.^&. 6 tepevs

'0 KyplOC MGTA HANTCON

6 Xaos

Kal MCTA TOY HNeyMATOC

coy

6 Up6vs

"Anco

10

ras KApAiAC

rifiSiV

6 Xaos

''E)(0fiu

npoc TOV Kvpiou

b Upcvs

EY)(<XpiCTHC00M6N

TO)

Kypi'tp

I5

6 Xads

"AliON

Kal SiKaiov

6 SldKOVOS

UeTaa-aTe
6 Upevs dpxcTai Tfjs dva()>opd$

'A\r]6m yap
rals

ri/jLTepaLS

ndrep

'yjrv)(^aLS

inotxpeXes

iravTOKparop ae aincTn

ANGOMOAoreTcGAi
(TTOfiarL Kal

re

vvKTOdp

daiyrJTOLS

oon

v/j,plu

(re

Acat

x^^^^^

nOIHCANTI TON OypANON KAI

/ca^

^^''

TO, 1/ TO)

GaAaccac nHTAC wora/jLovs Xi/xvas

TO)

Se

nOIHCANTI
00

TOV ANGpOOHON

aol

KAT

Kypie

dKarairava-TCo

KapSta, aol
Ka'i

Ttt

tw

25

In T^

Kal ttanta ta In aytoTcj

tSiaU

eiKONA

epK atg A inec^ ay a^e

dveKaXi(T(o Sia vojiov, i7TaiSay(oy7]<Tas Sia

Ka)

KaG'

irapa^avra

Kal k^apicrco thn 6N nApAAeicco TpYcj)HN'

avTov OYX YnepeTAec oyAe

ee

evyapLcrreLV co)

rjfiepau

OVpapS, fHN

(Tol

npenON Kal

AecnoTA

dcncoTrriTco

yfj,

OMOi'cociN

20

a5i6n Ictin Kal SiKaiov oaLov re Kal

dWa

7rpo(j)r]Tcoi/,

irdXiv

dpewXaa-as

2><^

The Egyptian Rite

126

av^KaivKJa^ Sia tov (ppLKTOv kol

KoX

fivarrjpiov tovtov,

deov Kal

(Tcorrjpos

tj/jlcou

vlov tov Kvptov Kal

(tov

Xpiarov

toy

coc{)i'(XC,

Sl*

ov

<joI crvv

avT^ Kal

evyapL<jTovvTe9 7rpocr(f)epopu thn Aotikhn

ayLa> IIi/evfiaTL

dvatpaKTOv AATpei'^N

^y

Tavrrji/

kuO ANATOAWN

<e6v7}

'Irjaov

ovpavtov

Kal

^coottolov

enoiHCAC Sia thc chc

Se

toy aAhGinoy, tov fiovoyevovs

(})oc>t6c

hanta

HAi'oY

*[/zexpi] p(Tr}p(3pias, oti

KAI

7rpo(r(ppi (tol

Kal

Kvpie Trdvra rd

^YCMWN, dlTO dpKTOV Kal

p^XP''

MefA to onoma

(tov

4n ndai toTc eGNeci

In hanti Toncp Gymi'ama npoa-^epeTaL tco onomati to) dyico

KAi
lo (TOV

Gycia KA9ApA, eTTiOvcTLa Kal 7rpoa(popd.

ka'i

(the intercession)

Kal SeSpeda
Kvpie

pu-qadrjTL

eKKXrjcrias

Xlktjs
15 avTTJs,

aho

yfj^ Trepdrcov

PaariXea,

Ta

aov

ka)

rjpcoi/

KAp-

ttju elpijvTji/ rjpLu Scoprjaat

orTpaTicoTiKdj

eicoAOYC

nepATcoN

'^^^

p^XP'-

irdvTODv t<>v Troipvicoy

^ ovpavov eipHNHN BpABeYCON taTc aTrdvToov

8ripov9, yeiTOvtas,
20

Trjs

dXXd Kal rod ptov tovtov

Tov

dyaOe

(piKdvOpcdTre

ere

dyias Kal povr]S KaOoXiKrjs Kal diroaTO-

navTODv tS)v Xacov Kal

Thn
Ai'aic

irapaKaXovpev

Kal
rfjs

tov9

IIoAoyc

dpxovTas,

r]p5>v

^ovXds,

kv 7rdar\

elprjvrj

KaTaKoap-qaov
BACiAef Trjs eipHNHc Tr]v arjv eipHNHN Aoc hm?n ^[hanta r^p

AneAcoKAC hm?n]' ev opovota Kal dydirrj kthcai hmac 6 0e6c*

IktOC coy AAAON OYK OrAAMCN, TO ONOMA COY ONOMAZOMCN*

^0)0-

noLTjaov Ta^ dirdvTCtiv rjpcov yjrvxds Kal prj KaTL(TX^(^V ^dvaTOS

25

dpapTLas Ka&

rjpcou pr)8e

KaTa iravTos tov Xaov aov

Tov9 voaovvTas Kvpie tov Xaov

NOCON

Ka)

avToav'

MAAaKi'aN,

Tovs ev

crov

ema-Ke^^dpevo^ gn eAtei

ahocthcon ah avTOiv Kal

KAI 0iKTipM0?c taaai'

TO HNefMA

ACGCNEIAC

TTJ^

TOVS ev (j)vXaKa'LS
r]

r]pa>j/

hacan

k^eXaCTOV

dlT

paKpoh dppaxrTrjpaaL irpoKaTaKeipevovs e^avd-

30 crTTjorov, toyc ytto HNeYMATCON AKAGApTCON

e^opiais

d(f>

iriKpa

rj

kv peTdXXois

SovXeia

rj

GNOXAOYMeNOYC tacaif

SiKais

(j)6poi9

rj

KaTaSiKais

KaTexopevovs

rj

ev

7rdvTa9

The Liturgy of
IXerjcrov,

on

iravras eXevdipcoa-ov'

St.

Mark

cy 6 Geoc

127

neneAHMeNoyc^ 6 ANOpGwN rovs KATeppAfMeNOYC,

AneAniCMGNOON,
TreTTTcoKOTCoy^

^orjOeLa

17

TTouovfieuooy,

irdo-r}

eyoixevrj 80s eXeoy,

KvpL

Tocs

Kara

tcov

d^orjOrJTCov^

rcov )(^eLfia^ofjLucov,

6 Xifirjy

80s

vocrovs

'iacrai^

rds

AycjC)N

rovs

eXwls tS>v

dvd(TTaaLS rS>v

rj

eKSiKos tS>v Kara-

Sos dvdy^v^LV,

dj/ea-iy,

yjrv)^^)^

rj

OXipofiivT]

\pL(TTLavfj

'^v)(fj

rj/iooi^

kol

irepi- 5

dXXd Kal

rjfjicou

orcofxaTLKas dcrOev^ias

Oepdnevcrou larpe y^vyS>v kol acofxaTCOP' eiTLaKOTre ndarjs crapKos eni'cKevpAi Kal taaai hmac Bia toy cwxHpi'oY coy

Tovs

d7ro8r]prj(rayTas

ri/xoov

d8X(j)0vs ^ /xeXXovras diTo8r}iiuv 10

kv iravrl tottco KarevoBcoaov efre

77

68oLTTopLa)y

rj

810.

rpcmov

olovB-qirore

yrjs

r\

irorafMcou

iropeiav

ttju

TroLovi/ras,

us

Trdvras iravrayov dnoKaTdaTrja-ov els Xifieya evBiov,

(rcoTrjpLou, crvpLirXovs

(oaov^ diToBos TOLS

T&

Trjy kv

Xifiei/a

kol avvo8oLTr6pos avTcou yeuiadaL Kara^tavT5>v ^aipovras yaipovcrLv, vyiaU

oiKeLOis

vovras vyLaivovdW

Xliiv5>v

rj

dXXa Kal

ptcd TOVT(o

tj/jlooj/

KvpLe

15

rrju TrapeTnBrjfxiau

d^Xa^i] Kal d^djxaaTOv P'^xpi reXovs

SiacpvXa^ou
(i)

Tovs vTovs dyaOovs

XP^C^vTas Kal
rf)

KaTal3d(rL

e7ri8eojj,euovs

ttXovo-lcos

roirovs'

KaTdTrefjLyjroi/

enl

rovs

evcppapov Kal anakai'nicon 20

avTwu to npocoonoN thc pnc lua In ta?c cTAfociN

AYTHC eYc|)pAN0HceTAi anatgAAoyca

(2)

Td

evcppavov

TTOTd/jLia

v8aTa dvdyaye

Kal anakai'nicon

em

to l8lop jierpov avrodv*

rg dva^dcreu avTS>v to npocoonoN

thc thc, TOYC A^AaKAC AYTHC MeeyCON, nAH8YN0NI TA r^NNHMATA

25

AYTHC
(3)

Toiis KapTTOVs T^S yrjs

paiovs
KAI

LS

rj/JLLU

8LaTrjprjorov,

GepiCMON

iVtt

EN

Kvpie evXoyrjaov^

Trapda'Trjcroy rj/iTv

TA?C

CTAfOCIN

crcoovs

avTOiJS

AYTHC

els

Kal dK-

cnepMA

eYCjjpANGHCeTAI

ANATeAAOYCA

30

etAopHcON Kal vvv Kvpie ton ctc^anon toy Iniaytoy thc XP^^"

TOTHTOC COY ^ia TOYC HTCOXOYC toy AaOY

CTOU,

Sid TrjV XHpAN KAI

The Egyptian Rite

128

tov npocHAyxON,

Sia rov op^ANON, Sia rov ^ivov kai

Blol

HANTAC Toyc eAni'zONTAC eni ce

eniKAAoYMeNOyc to onoma coy

TO dyLov

01

yap

Ai'ACOC

THN

CApKi

nAHpcocoN

kai

hantoon eTc

6(})0aAmo'i

TpO(})HN AYTa)N GN eyKAipiA.

y^fK^d.c

ce

eAnizoyciN

^v

'Irjcrov rco Kvptco

.BaciAgy to^n BACiAeyoNTOON

kai

kai

cy

HMa)N Fna

KApAiAC

nANTOTe HACAN AYTApKGiAN exoNTEc nepicceywMGN

ataGon kv Xpia-T^

rjfxds

6 AlAoyC TpO(})HN nACH

eY(|)pocyNHc TAC

KAI

8l

nAN IproN

eic

rj/icoi'

Kypie tc2)n

KypieyoNTWN, Trjv

^aa-iXtiav rod SovXov aov tov opOoSo^ov Kai (f)L\o\pLcrTov

rjfiafv

TO paa-iXioos ou idLKaicocras paaiXeveiv knl ttjs yrjs kv eiprjpr} Kai

ANApeiA KAI AiKAiocyNH BLa(j)vXa^ov' KaOvTTOTa^ov avT& 6 0OS

irdvra

15

exOpoN

hoAgmion

kai

re

kv(j)vXL6v

Kai

aXX6(j)vXov'

anacthBi gic ttjv BohGgian avTov

ghiAaBoy onAoY kai GypeoY

kai

Kai GKxeoN

cytkAgicon gIgnantiac Ta)N

ka)

pom4)ai'an

KONTWN aVTOV

GHICKIACON

kataAioo-

HMGpA

THN KG^aAHN AYTOY GN

Gni

HOAgMOY, KAeiCON GK THC OC^YOC AYTOf GHI TON GpONON AYTOf,

AaAhcon

avTOV AfAGA

THN KApAiAN

gic

KaOoXLKTJ^ Kai dnoaToXiKTJs eKKXTjcLas

^ptarov Xaov Tna Kai

20

HCYX'ON

Bl'oN

rjpeTi gn

T^? dyias

Y^iGp

Kai iravTos rod

aov
(piXo-

th yaXrjvoTrjTi aytoy HpGMON kai

AlAfWMGN, GN HACH GYCGBGIA

KAI

CGMNOTHTI TJ eiS

(re KaTaXr](f)6coiiev

TS>v kv

TTLcrreL

XpiaTov

7rpoKKOLfjL7)p.vcov

TraTepcov re Kai

dBeX^oiv rds ^^rvyas dvdiravaov Kvpie 6 Oeos

T03N
25

AH

Aia)NOC

dnoa-ToXcDv

r}/jLepa

a-rj/xpov

irarpos

opoXoyrjTcov

fiaprvpcov

TravTos HNGYMATOC kv
TTJ

tj/jlcov

pvTjaOeh

rjpcov

TTpoTTaTopcov TTaTepcov 7raTpLap\(ov 7rpO(pr]TS>V

TTia-reL

MdpKov

oaicov

SiKaioov,

Xpiarov tgtgAgicomgncon Kai

VTropvrjaLv

rrjv

kTnarKOTrcov

a>v kv

noLovpeOa Kai tov dyiov

tov dnoaToXov Kai evayyeXidTov tov

VTToBei^aVTOS rjpTv OAON COOTHpiAC

30

Xa?PG KGXApiTOOMGNH, 6 KyplOC MGTA COy* GyAOrHMGMH Cy GN

ryNAlIlN

KAI

GyAorHMGNOC 6 KApHOC THC KOlAlAC COy

acoTTJpa tS>v ylrv^^cov rjpmv

OTL

TKS

The Liturgy of

Mark

St.

129

CK<|>a)VO>s

r)fia>y

d^pdvTOv

r^y iravayias

'E^aLpiroo^

Seairoivrjs

evXoyTj/jihTjs

Mapias

BeoTOKOV kol deLirapdevov

'O 8iAkovos

Kvpie evKoyrjaov

6 Upevs

*0 KypiOC eyAorHCei ce

avrov

rfj

;^aptri

vvu Koi aft Koi els rovs alciuas rav

ala>V(ov

b 81AKOVOS

AIHTYXA TQN KEKOIMHMENQN

Td

6 8i Icpcvs k\iv6(ji,cvos

Le^c-'Kal rovTOov
rjficoy

ndvTcov ra^

lo

cirevx^'''^'*'

dvdirava-ov Sea-TroTa Kvpie 6 Oeb^

kv tols t5>v dyioav aov (rKr}vaLS, 6N th BACiAeiA

(ofievos avT0L9

elAeN

yjrv^^as

ka'i

Ta

t5)V kirayyekLOdv

coy, X^P^"

aov dyada a 6())0aAm6c oyK

KApAiAN ANGpoinooN oyK angBh

oyc oyK HKoyceN kai eni

HTOiMACAC 6 Ococ ToTc ArAnoc)ci TO ONOMA coy TO dyiov.

fikv

TOLS

rj/jLcov

"^vxas dvdirava-ov koI BaciAgiac ovpavcov kataIi'cocon,

Se TO, TeXrj

ttj?

/jLapTrjTa Sooprja-aL

TrdvTCOV T03N

Ta>v

aVTCOV 16

Ari'<JL)M

\picrTLava Kal evdpeaTa kol dvarj/iiv

Kal KAHpON ^^ir fXTa

Mepi'AA

0"0i;

7rpo(r(f)p6vTCi)v

Trjpia TTpoaS^^ai 6

^C07J9

Kal 80s

Tas Ovatas^ Tas

Geos

aov OvcnacTTripLOv eh

e/y

irpoa-cpopds,

Ta evy^apia-

to, fMeyeOrj

tcov ovpava>v Slcc ttjs

yeXiKTJs (Tov XeiTovpytas, tcov to ttoXv Kal oXtyov^

Trapprjo-ia, PovXo/xivcov

20

to dyiov Kal kirovpdviov Kal voepov

Kal ovk kyovTcav Kal tcov kv

qpLepa Tas irpoar^opds 7rpo<revyKdvTCOv^

o)?

dpyay-

Kpv^a Kal
ttj

crrjfiepov

Trpoo-eSe^oo

ta AcopA

25

roy AiKAi'oy crov "ABeA

Kal pd\\i 6v(xiap.a 6 lepeus Kal \iyti

Trjv

Ovcriav tov

naTpos

r}/J.cov

'AjSpad/i^ ZAXApi'oy

KopNHAi'oy TAG eAeHMOcyNAC Kal ttjs X^?^^

Se^ai Kal avToov

to.

''"^

to

GyMiAMA,

^Y^ Aghta, npocr-

V)(^apLaTiqpLa Kal dvTiSos avTols dvTl tcov 3

4)eApTa)N TO, AC{)eApTA, dvTl TCOV enifei'oiN TO, OypANlA, dvTl TCOV
npOCKAl'pCON TO, AlOiNIA

Tov dyicoTaTOv Kal

/jLaKapicoTaTov

ndnav

tov

8.

ov irpokyvcos

The Egyptian Rite

I30

KoX ^[TTpocopfo-ay] 7rpo)(ipLaa(T6aL

ttji/

ayiav

(tov

KaQoXiK^v Kot

diro(rTo\LKr]v eKKXrjataj/ Kal tou ocncoTarou kiricrKoirov tov 8. tov

r)fieTpov avvTT]pa>v crvvTrjprjaov
Lpr]VLK0L9
^

ay Lav

OiXrjfia,

^.k

'
'

KTX0VVTa9 aVT0V9

crov

avTov? eTcn iroWol^^ \p6voLS

TTjV

ilTO

(TOV

dp^iepoyavvqv KaTa to dyiov

/J.7r7n(TTeVflVriV

Kal

fiaKapiov

aov

opGOTOMOYNTAC ton AopoN thc AAneeiAC

Mvrfo-Or^TL

8e

Kal

diravTa^ov

tS>v

opOoSo^cov

eTria-KOTToov

7rpe<T^VTpa>v SiaKovcov VTroSiaKovcov dvayvctXTToov ^IraXroSi/ fiova-

^ovTCov d^LTrapOivcov ^r]pa>v XaiKcov

^ ,io

f^

Mvi](Tdr]TL

Kvpie

XpLaTOv tov Oeov

dyia's

Ttjs

Kal Trjs ^a(TiXV0V(T7]9 Kal Ttjs TToXeo)?

tt6X(09 Kal

^wpas Kal

-qfimv

TToXecos

r]fiSiV

TavTr}^^ Trdarji

tS^v kv 6p6o86^a> ttlcttu XpicTTOv olkovv-

Toov kv avTat?, eiprjvrjs Kal da-ipaXeta'S avTS>v

Mvi^a-6r]TL
^5

Kvpi

KaTanovovfikvrjs,

ird(Tr]S yjrv^rj^

XP'-^'^^^^V^ OXL^ofievrj^ Kal

ov Kal ^orjOeias

kXeov9

k-mSeo/JLevT]?,

Kal

7ri(rrpo0^y tcon nenAANH/weNOON

Mvr](r6r]TL

AOC AYTOIC

Kvpie

tS>v kv aiy^iiaXcixria ovtccv dSeXcpcov ripcov

eiC OIKTipMOtc

kvaVTLOV naVTCOV TOOV AIXMAACOTeyCAN-

TCON AYTOfc
20

MvrjaOrjTL Kvpie gn eAeei kai oiKTipMoIc Kal

T(oX5)v Kal dva^Lcov SovXcov

m dyados Kal
j^^^^w ^*flIvrjadr]TL

(piXdvOpoiiTO^

Kvpie Kal

dva^Lov SovXov
25 OpcoTTos

crov

to^v dfiap-

r]p.a>v

aov Kal tac AMApriAC

rjfioov

tov Taneivov Kal d/xapTcoXov Kal

k/JLov

Kal Tas dfiapTtas jiov k^dXeLyjrov

09, crv/nrdpeao Se

elAAeiH'ON

eoy

rj/xLv

XeiTovpyovcn

coy

(faXdv-

tS> iravayto^

aov

OVOfiaTL

Td?

kiTL(rvvay(oyds

Kvpie

rjficov

XaTpeiav TeXeov kKpC^coaov dirb tov

^

irdcrav
30

hoAac

avTOv
rjfioov,

ttjv GNeppeiAN

Tofc exOpofc

evXayrjaov,
k6<t/jlov^

ttjv

e/^coXo-

ton catanan

Kal

Kal Trovrjpiav cYNTpiyON yho to^c

Trjs

kKKXrjaLas crov Kvpie

coy

navTOTe

Kal VVV TAHGINCOCON, yVfiVCOCrOV aVTCOV T7]V v7rp7](pavLav, Su^ov

avT0L9 6N TAyei ttjv dadeveiav avTcov, ray e7rijSoi;Xay avTcov Kal

The Liturgy of
Kal ra?

[layyavLas

TCL^

dirpaKTovs

TroLtjcrop'

exOpoi coy

ka'i

e2erG[^0HTi Kypie

(l^yreTOOCAN

eic

en

ta

ka'i

oni'coo

Xaov

crov

131

Ka&

as iroLovcn

iravovpytas

ovofxa aov to dyiov^ tov Se

^[noLrjo-oyj

Mark

St.

ri/jLcou

AiACKOpnicGHTCOCAN

nANjec

01

01

micoyntgc to

tov ttlo-tov Kal opOoSo^ov

eyAoriAic xiXias X'AiaAac Kal jivptas MypiAAAC,

TTOLOvvTas TO OeXrjfid aov to

ay lop

6 SidKovos

01

KaBriiJLevoi dvd(JTr]Te

Upcvs Xeyei uxtJv

AvrpcoaraL

e^iXov

Beajxiovs,

tovs

eu

ireLvZvTas 10

dvdyKais,

yopTaaov, oXiyoy^v^ovvTas irapaKdXecrov, nenAANHMGNOyc

CTpeyoNj

(jxoTaydoyrja-ov,

ea-KOTLo-fievovs

CAAeyoMeNoyc cTHpiION, vevoarjKOTas

oAoN

TT}v

Trjs

TTOLfjLPT]^ rjfjids

Se

pycAi

Lacrai,

Kal

<TVvay\rov

cooTHpiAC,

aho toon anomioon

irdvTas

avTOvs

Ttj

rjfiooi/

eni'-

iyeipov,

TreTTTcoKOTas

ay aye
dyia

(ppovpos

els

aov
rjfiooy 15

Kal ANTiAHnrcop KaTcc irdvTa reNOMGNOc.

<THE THANKSGIVING CONTINUED)

*0 SiaKOvos

Els dvaToXas

(SXeyjraTe

Kal k\ivi 6 UpeiJS Kal cux^Tai

^v yap

KypiOTHTOC

TO)

AIOONI

Xi'Aiai

hachc ApxHc

el 6 ynepANOo

Ka)

Ka'i

ka'i

Ka'i

MypiAi

GN TO) MGAAONTr

ka'i

AyNAMecoc

aol

HApACTHKOyCI

MypiAAec dyicop Arr^AooN Kal dp)(ay-

yeXoou aTpaTiai^ aol TrapaaTiJKovo-L

TO,

kai eloyciAC

HANTOC ONOMATOC ONOMAZOMGNOy Oy MONON In

TOyTO) aAAa

){\\\ihec

20

TToXvofijxaTa '^(jEpov^lix Kal TOL

to.

Ayo TifiLooTaTd aov

i^aTTTipvya

c6pAc()'iM

M6N HTGpyli TA npocoonA KAAynTONTA Kal Ayd TOyc hoAac

AyClN

zcoa, 25

Aye)
ka'i

IHTAMGNA Kal KGKpAfGN GTGpOC HpOC TON GTGpON dKaTa-

TvavaTOLS aTOfiaai Kal daLyrjTOLS deoXoyiais tov kTTLVLKLOv Kal

Tpiadyioi/

vfivov

aSovTa ^oSovTa So^oXoyovvTa KGKpAfOTA Kal

30

The Egyptian Rite

132

AeroNTA TH MepAAonpene? aov AoIh "Apioc Apioc Afioc Kypioc

caBawG nAHpHc

thc apiac coy Ao5hc

6 ovpayos Kal h ph
K(|>UV(|}S

irdvTore

fikv

iroivra

aXka Kal

ayLa^^L

are

fiera iravToav tcou

ayia^ovToov Se^ai SearnoTa Kvpie Kal top rj/ieTepou ayiacrfibv

5 cr

(Tvy avTOts

vfivowToov Kal XeyouTCov

6 Xaos

"Apioc APIOC AflOC Kypioc CABAcbe

nAHpHC

6 ovpavos Kal h pn

thc ApiAC coy AoIhc

6 Icpcvs a-4>paYiJ[a>v tgL ayui XcyeL

IQ

rTAhipHc

yap

kcrTLv

aXT^^aiy o ovpavos Kal h

coy

th thc

ati'ac

coy AolHC AiA THC eni(})ANeiAC toy Kypi'oy Kal Geoy kai cooTHpoc

HMWN
TTjs

'Ihcoy XpicToy- nXrjpcoa-ou 6 0oy Kal Tavrrju ttju Ova-tav

irapa crou evXoyias Sia Ttjs eTn^oLTTJaecos tov navayiov crov

15 7rvv/jLaT09-

OTL avTos 6

Kypioc Kal debs Kal nAMBACiAeyc

rjficov

'Incoyc 6 xpL(TTos th NiyKji h HApeAiAoy gayton ynep tcon AMApTIOQN

HMCON

Kal

TOV VTTep

TTOCVTCOV

V(j)LaTaTO

(TwavaKXiOels fiera tcov ayicov avTOv

ApTON

AaBoc>n

20 )(^Lpoov^

Oeov

ANABAeyAC

Se

/jLa6r)Ta>v

enl tcov dyicov Kal d^pdvToav Kal

rjpwv

eic

Kal

ton

Oeov

6dvaT0V

Kal dnoa-ToXcov
d/jLcoficov

oypANON npos ae tov

t5>v

oXoov,

CApKI

iSlov

eyxApicTHCAC

avTov

waTepa

eyAofHCAC

dyidaas kAacac AieAcoKe to?c dyiois Kal jiaKaptoLS avTOV ma0htaTc Kal diToa-ToXoLS eincoN
CK(j>U>V(OS

AaBctc

25

(})AreT6

6 8i<iKovos

'EKTivaT ^[0/ rrpea-^vTepoi]

6 Icpevs

cK())U)V(i)S

ToyTC ecTi TO ccoMA Moy TO ynep ymoon KAcoMCNOhJ Kal SiaSiSo30 fxevov

eh

d<pea-iv dp.apTi(ov
b Xa6s
'A/JL-qv

The Liturgy of
6 8J lepevs

o^CAYTOOc

Mark

St.

133

eTreuxofJievos

Xe'-yci

to noTHpiON MGTA TO AeinNHCAi AaBcon Koi Kepdaas

ka'i

^ oiuov Kal v8aro9, anaBAg^ac

lSiov Traripa

debv Se

r]fjLa>y

ton oypANON TTpoy ae rou

eic

Kal

Oeop t5>v oXcov, eyx^'^piCTHCAC

Uv^vfiaTOS dyiov fieriScDKe toTs

vXoyijaa9 ayidaa^ nXijo-a?

dyioLS Kal jJLaKapLOLS avTov fiaOrjraT^ Kal dirocrToXoLS eincJON

K<{>(dVCOS

aytoy nANTec

TTiGTe ei

6 SidKovos

'^Ktl kKT^Lvare
6 Upeiis

TOYTO

eCTi

TO aTmA MOY TO THC

10

cK(t>(ov(i}S

KAINHC AIAGHKHC TO

Kal noAAooN 6KXYn6m6non Kal SiaSLSofxevou

eic

YTTTCp

Y^OON

a^gcin amaptioon

6 Xaos

'Afx^v

15

6 Uptis evx^xai ovTCJS

toyto noie?T6

eic

thn cmmn anamnhcin* ocakic r^p can

ecGi'HTe

ton ApTON TOYTONj Hi'nHTG Se Kal TO HOTHpiON TOfTO, TON iflOV

9ANAT0N KATArreAA6T6 Kal

TTjy

efiTji/

dudo-Taaiu Kal dudXr]\jnp

d/JLoXoyLT AXpic OY eAN eA9co.

20;

(THE INVOCATION)

Ton 0ANATON, AecnoTA

TOY fJiovoyevovs

Kfpie HANTOKpATOop enoYpANie paa-iXev,

Kal deov Kal acorrjpos

crov vlov KYpiOY ^e

'Irjaov XpiCTTod KATArreAAONTec Kal Trjv

avTOV

/c

Tpirj/jiepoi/

r]ji5>v

Kal fiaKapiau

v^Kp(Dv dvd(TTaa-LV o/xoXoyovyrei Kal r^u e/? ovpavovs 25

dj/dXrjylriv

Kal rrjp

e/c

Se^ioou crov rod

Geov Kal JJarpos Ka6-

iSpau, Kal Tr]v S^vrepau Kal (ppiKTrjv Kal (po^epdu avTOV irapov(jiav

N6KpOYC
AYTOY

tpy^^aQai

AneKAexoMGNOi In h MeAAei

'

In AIKAIOCYNH
cj)e?CAi

7rpo6i]KafjLi/

<l>iXdu6pQ)7T

r]iJiSiv

Kal AHOAOYNAI

Kfpie d ^eoy

kvdiinov aov

'f]ixa>v'

co'i

Kal Seofxeda Kal

dyaOe e^AnocTGiAoN

el

Kp?NAi

eKACTr^i

zoontac

KATA

TA

ka'i

epTA

K toon ccon Sdtpcou 30

napaKaXovfieu

ere

yYOYC dyLOV aov, el Itoi'moy

KATOIKHTHpiOY COY, ^K T^^ direpLypdlTTCOU KoXnCOU (TOV aVTOV TON

^^^ Egyptian Rite

134

HApAKAHTON, TO ^^4eYMA THC AAh96|'aC TO AflON TO KVpiOV TO

^(ooTTOLou,

TO kv

Kol

vofico

TO TravTa^ov irapov kol

<TL(os
5 (T^,

ov SiaKovLKm

TO anXovv Trju

k(f)

TTpocjiriTaLS

tol

0V9 BoyAGTAi Tou ayLacrfibv eyAOKiA th

(pva-iy,

to iroXvfjLepes ttjv kvepy^iav, ttjv tcou

Oeioov yapLajJLoiTccv nrjyrju, to aol

OMGNON, TO avvOpovov

TTJs

k^

10 kirl TOL

rj

ofxoovo-Lou,

to

(rcoTrjp09

rjfJLoou

[ids kol (^k^aTToa-TeiXovy kirl tovs

aov eKnopCY-

dyid(Tr\ Kal TeXeiooo-r] co? TTavToBvvapLOS

'Irjaov XpicrTOV"

dpTovs tovtovs kol

TavTa to Uyevfjid aov to

iroT'qpLa

e/c

^aaiXeta^ aov kol tov jMovoy^vovs

aov vlov TOV KVpLOV Kal 60V KOL

eiriSe

KOL aTTOCTToXoLi XaXfjaap,

noivTa TrXrjpovv eNepfoyN re avTe^ov-

" Ayiov

Iva

avTOL

eos

K({>COV(i)S

Kal

TTOL-qarj

tov fxku dpTOv

(TS>iia

6 Xaos

*Aiiriv

15

b lp6t)S 6k4>WV()>9

TO 8e TTOTripLov ^^^^^ thc kainhc AiaGhkhc avTov tov Kvpiov Kal

Oeov Kal

o-coTTJpos

Kal nAMBACiAeooc

rjfjLcop

'Irjaov

XpidTov

6 SiaKovos

KaTeXOeTe

2o

ol SiaKovoi, '^^o-vvev^aade ot
6 lepcvs

iVa yevodVTaL Trdcnv

TTLo-TLv, e/y

kiravavecdaLv
25

r)/jLiv

fijyjriVy els

'>\rv^r)s

fiaKapLOTTjTOS zcoHC

tol9

taaiv,

k^ avTOdv fieTaXa/iPdvovaiv

eh aaxppoa-vvqv eh
,

ado/JLaTOS

aloovLov

npea-^VTepoLJ

cK(}>uv(i>s

Kal

KAi

iTvevfxaTos,

Act)eApciAC,

dyiaaiiov^

eh

eh
eh

KOivooviav

eh So^oXoytav tov

iravayiov aov 6v6/iaTOS, eh d(peaiv dfiapTicov, tva aov Kal kv

TOVTO) KaOoDS Kal kv navTi AoIac9h

Kal yMNHen Kal AfiAcGH to

iravdyiov ka) gntimon Kal SeSo^aafxevov aov 6 noma avv 'Irjaov

XpiaT^

Kal dytco IIvev/JLaTL

o Xoos

20
'

flanep

rjv

Kal kaTlv ^[/cai eaTai

eh yeveav Kal yevedv Kal eh

T0V9 avfinavTas aioovas tcov

aloovcov,

dfii^vj.

The Liturgy of

Mark

St.

135

(the LORD'S PRAYER")

-

'O Uptis

irdcnv

Eiprji/r]

6 Xads

Kal r

Truev/jLaTL

(rod

6 SidKovos

Tlpoo-ev^aade
6 Xaos

KvpL

eXirjo-oi/

6 UpEvs evxerow KaO' lavrov

(pcoTos yevvrJTOp, zcohc

ScopoSora,

OefxeXLcord,

yvoiiaecos

SiSda-KaXe,

eyx^N

K^GApooN

cAirovpYXO'c

f/y

ireiroLOoa-L

(re

Ap)(Hre,

HApAKYYAi, 6 ANAfArwN

(rocpias

^oxeu,

ly/zaj

lo

ydpiro^

drjcravpi,

dyicoavyrjs

evepyera,

'^v)(rjs

AiAoyc

iroLrjToi, alcovicov

tols

a eniOyMOfciN ArreAoi

eic

e2 ABfccoy

0<S?, 6

e/y

K Bavdrov zoohn, 6 )(^apLadpevo$ rjpLv k

Aoyc

rjfiTv

je,

SovXeias eh eXev-

Bepiav^ 6 to ev rjpiu (tkotos rfjs dfiapTias Sid rfjs Trapovcrias

(rov viov Xvcras'

Tov fiouoyevovs

avTos Kal vvv SeairoTa Kvpie

Sid TTJs eiTKpoiTija'ecos tov iravaytov aov irvevpaTOS KaTavyacrov

TOyc 6cj)9aAmoyc thc Aianoi'ac

KpiTCOs TTJs
17/zay

-qpSiv

to peTaXa^elv uKaTa- 20

els

dBavdTOV Kal eirovpavLov TavT-qs

oAoTeAeTc YTX"? coomati

kai

Tpo(prjs Kal

atiacon

hngymati iVa peTa tcou dyicov

(TOV

pa6r]Ta>v Kal aTToaToXcov eiTTcopev aol ttjv irpoaev^riv Tav-

Trjv

TO

(TOV,

UdTep

eXBeTO)

ovpav^ Kal enl

rjpiv arjpepov

d(piepev TOLS

ireipaapov

r]pS>v 6 ev tol9

^aa-iXeta

rj

Trjs

yrjs'

<tou,

ovpavoTs dyLaa-BriT(x> to ovopd

yevr]Bi]Ta>

tov dpTOv

to BeXr}pd aov

rjpcov

tov

Kal d(pes rjpTv Ta o^eiXripaTa rjpoov

otpeiXeTaLS

dXXd pvaaL

rjpcov

Kal

prj

coy

ev

s,

eTnovcnov Sbs
coy

ela-eveyKrjs

Kal rjpeh
rjpds

eh

i}pds diro tov irovqpov

CK(}>(tfV(OS

Kal KaTa^LQxrov rjpds Bea-noTa (piXdvBpcoTre Kvpie mgta nAppHciAC aKaTaKpiTcos ev KAGApA KApAiA, '^v)(fj TrecpcoTLO-pevT], dveTraL<r-

^O

The Egyptian Rite

136
yyvT(o

TTpocroiTTio^ rjyLaa-fxivois )(i\a-LV

roXfidu eniKAAeTcG^i'

ere

TON 6M TO?c oypANoTc dyLou Oebv TT^MepA Kal Xeyeiv

6

HMOON 6 EN ToTc OypANoTc Ari<^^0HT6O TO ONOMA COy,

TTATep
5

6A96T00 H BAClAeiA coy, reNH0HTCO TO GgAhmA coy cbc CN OypANO)

KAI eni

THC

KAI A(|)eC

pyCAl

TON ApTON

rf\C'

HMWN TON

HM?N TA O^eiAlHMATA HMOON

HMWN

6(})eiAeTAic

KAI

IniOyCION AOC HmTn CHMepON

CX)C

HMcTc

Ka'i

MH eiceNefKHc HMAC

AC})|'6MeN ToTc

neipACMON aAAa

eic

HMAC AHO TOf HONHpOy

6 tcpcvs evx^rai

IQ

Kvpie

mh

hmac

Nai

Kypie

pycAi

HMAC And TOy noNnpoy, olSeu yap

via OTL
vLau^
15

Xaos

01)

eiceNefKHC

AyNAMe9A yneNepKelN

dXXd hoihcon cyN

AynacGai r}p,d9 yneNcrKeTN*

enANOo

6(})eooN

kai

CKopni'coN

eic

aAAa

neipACMON

ttoXXtj crov eva-TrXay^^-

ttoXXtju

Tr]v

neipACMO)

tco
ai)

^la.

rj

kai

thn

rjficoi/

da-de-

IkBacin

TOy

yap

IAcokac rjply eloyciAN hatgin

ka'i

eni

hacan thn Aynamin Toy

exOpoy
CK(f>UVCOS

OTi

20

TMV

coy ecTiN h BaciAcia kai h Aynamic kai

AoIa

eic

Toyc aioSnac

alcoucou
b Xaos

'Amhn.

(the inclination)
'O Upevs
25

Elprjj/ri

irdcTLV

6 Xaos

Kal

T<o

nvev/jiaTL

aov

6 8idKovos

Tas K(paXd9
30

rjpcou

^[t Kvptco

o Xaos

'EyCOTTlOV (TOV

KvpL^^

KXivoofjLev

The Liturgy of

St,

Mark

137

6 iepvis TriixTat

AecnOTA Kypie

Oeoc b nANTOKpAioop 6 KA0HMeNOc eni toon

XepoyBiM KOI 8o^a^6fiuo9 vtto tS>v

(TKvd(Ta9 Kol T0L9

6 u vyjrLo-roL? dacofidTov^

di/i/dov9 So^oXoyias'

(repa(pi/i, 6

e^ vSdrcoi/ ovpavou

daTepcov xopOLS rovTov KaTaKoa-jirjcras,

Ta>i/

dyyeXcou avaTrjad/xevos (TTparLOLS npbs

crol eKXipafiei/

rov avykva tS>v

yjrv^^cou

kol

rS>v <TQ)iJ.dTcop r]iiS>v to rfjs SovXeta^ irp6(T\r] fxa crrj/JLaLi'ouTe? Kal

SeofieOd aov rds aKOToeiSels rfjs afxaprias ecpoSovs

Biavotas diriXaa-op

avyai9 rov

Kal

rj/jLerepou

e/c

Trj9 rificov

rat? rov dyiov IIi/evfiaTos deoeiSea-iv

vovv KaracpatSpwov

ott(09 rfj

yvcaaei aov 10

TrXrjdvvS/jLeuoL d^tcos pLerdcr^aiixev rcov TrpoKeifxevoDv rifiLv

rov d^pdvTov acojiaTO? Kal rov

TLfitov

atjiaros rov jiovoy^vovs

aov vlov rod Kvptov Kal deov Kal acorrjpos

avy^copa>v

r]fiLv

han

dyaOcov

rj/xoov

'Irjaov XpiaTOV,

eiAoc dfiapTiatu Sia ttjv noXXrji/ Kal dv^L^-

viaarov aov dyaOoTrjra' ^dpiTL Kal OLKTip/xoLS Kal (piXavOpcoTTia

15

rod (lovoyevovs aov vlov

* [6K<}>a)V0)s]

8l'

ov Kal iie&

oTf

aol h AoIa kai to KpATOC aijv

dya6(o Kal ^ooottolw aov nuev/jLari

AIOONAC

TOON

vvv Kal

t5 iravaym Kal

del

Kal

eic

Toyc

AIOONOON

20
6 Xaos

'Amhn.
(the manual acts)
'Ek^xovci 6 Upevs

Elprjurj

irdaLv

6 \a6s

Kal rw

TTuevfLari

aov

6 8i(i,Kovos

Merd

(popov

Geov

irpoa^oap-ev

6 Upcvs evxerat
''Afie

YYiCT ({)oBepe 6 In

rjfids TO)

Afi'oic

3q

ANAnAyoMGNOc Kvpie, dytaaov

Aorcp THc arj? x^^^P'^oc Kal

rfj 7ri(f)0Lri^ai

rod iravayiov

The Egyptian Rite

138
(Tov TTvevfjLaTOS'

Apioc

Kvpios

eiMi.

Uarpl

yap

(TV

Oeos

"Apioi Ic6c9e oti eroi3

eliras SecnroTa

Aoy^

dKarak-qiTTe 0ee

tj/jlwv,

TTpoaSe^aL tou dKrfpaTOv v/ivov avu roL9 yepov^lji kol

Kal

ro)

Kol TO) dy/o) TIvev/xaTi o/ioovcne (TvvatSLe kol avvdvap^^,

kp-ov

Trap*

dpapTcoXov

rod

SovXov

dva^tov

Kal

(Tepa(l>Lfi

e|

(tov

dva^LCOv pov x^iXeooi/ ^ocoyros Kal XeyouTOS

KvpL

[6

Xa6s]

Kvpi

k\kr)(TOV,

6 tepcvs

Ta

10

kXirja-ov,

Kvpie eXerjaov

cK<|>u>va)S

dyia T019 dyioLS

6 Xaos

Eh

eh T109

IlaTrjp ayL09,

ivorrjTa

e/y

ayios, tp Tlvevpa

dyiov

Uvevparos dyiov
dp-qv.

'O Upevs o-4)paYiJcov tov Xaov

15

*0 Kvpios perd

eK<|>&)vet

TrdvToav

6 Xaos

Kal perd tov

Kal kXAvci 6 Upevs tov dpTOv Kal Xe'YCi

6 BiAkovos

20 'Tirep

rpoy 17/XW
^

TOV

'-

Kai tov (biXo^

^piaTOV Xaov
21-

S.,
>

Tov KXripov
"

ira-

naVThs

KvpLOV

tov

SerjOo^UeP

roTc

gn

Afioic
Kal jxeXC^w 6 Up^is X^YCov Tots irapowiv

'O Kupioy euXoyjjo-ei Kal avvbiaKovt]'

ad

oia

TT]s

4r
fx

^^pdvrcov Kai

C<ooiTOL(ov

"^*

''"'

aldiPcov.

'^"'*

avTov

'

^^^

'""'^^

fivarr]-

alcouas

aiirjv]

Kal

K{>pLe kXir)CTOV

-v
leAiaeoiS tcov ayioiv Kai

P''"" ^^^

Tap

6 Xaos

Ogon

ton

AiNeTre

dvTi-

dyiov

^\tov

X-qy^teaiS

Kal

(TcoTTjpLas

irvevparo^ cov

X^V

6 UpcVis

KeXcvere

*'Eri 5e icai VTre/j crcoTrjpias Kal

a^eVeO)?

dpapTmu
,

-o

>'yKa'Ti

ft

ra> TT/OOCT-

adeA0Q)

ToO Kvpiov Serjdcopev

6 kXtjpos

T6 n.eC^a t6

&ycov

Ke\e6d

Ka\

ayidCft
6 Upcus

i7/iO)t/

'ISov

rjyiaaTaL

Kal

TT-

The Liturgy of
6 Xaos

Kvpie

7raTpcou

irdvTes

KTei/co9

kol

aa>fia

139

* [/ca2

XeicoTai

eXtrjcrov

kol dSeXcpcov

r)/ia>j/

eLircojiev

Mark

St,

eh

ykyovev
rod

ai/ia

KOL

Oeov

KOL

SiaSiSovTaL ra

KOL

Kvptov

crcoTrjpos

rjjiS>v

ayia tols

^V-OiSJ

Kvpie kXerjaov

O K\t]pOS

"y'

6 Xa6s

Ety TIaTrjp dyios,

KvpL

iXiria-Ov].

nueifia &yiov.

fls

Ylos ayios, eu

dfirjp.

<THE COMMUNION)
=*['0

*Eu

dprivrj
*

[6

Kal Xcyci o

8iAkovos

Kvpiov "^dXXeT^^

Xaos Xcycw

6 KX-fjpos
vj/aXjAov pv'

Kai

Ali/LT Tou

&ou

fiera

rov Trvevfiaros crov

kv TOIS ayiOLS
6 tepevis

avTov
aLVtT

AvTos

kv

aVTOl'

(TTpd>/JLaTL

avTOS
Stfiot

Svudfjieoos

10

tepctjs

*0 Kvpios fiera navTcop

avTov

Xiyn
avr^os

rjvkoyqcrev,

fiyiatrev,

15

eTeXeiioaev, avrbs Koi fiera-

fie

eh

a(j)(nv apapriSiV koi

eh

C^^rjv

alaviov]

Kal

aivLT avTov km, rais Svvaa--

p,TaXa|jipdvi 6 tepeus

TiaLS aVTOV
T^s Kara

alueiTe avTov

Kara to

Trjs ixeyaXa>avvr]s

ttXtjOos

avrov

dfiarjs

T]pa>u

(f)LKav6p(oniav ^irapatTx^-

deias

x^P'''^^^

pera <p6^ov toIs dyiois

aiveiTe

avTov

kv

rf^co

adX-

beanoTU

alTovp.fpoi

dadepeiap

7nyyo9

aLVLT avTov

opydvco

(rov pvaTTjpiois

ri bi dpOpoiirlp-qp

rjp.a>p^

"On rponoN errmoee? h eAA90c eni

TWN Y^ATOON oyTOoc eninoeei 30
YYXH MOY TTpoc ce 6 0e6c
*['0 SidKOvos

kv

^opSaTs Kal

25

(rvyypaip,cop

TAC TTHfAC
H

Xop$

vrrep

aXXo

KiOdpa
alvLT aVTOV kv TVfLTrdvCp KOL

ei'

rjpip rrapcoTrrat

yepov Kvpie 6 6e6s

aiv?T avTov kv y\raXTr]pLco kol

'^"

npocrepxopeda ovp

Tjpas ToXp.rj(Tap.P'

Upea-^vrepoi TrpoaeKdeTe"]

{Communion of

the presbyters)

The Egyptian Rite

140
avrov

alueLTe

kv

^[6 SliKOVOS

KVfj.^dXoL9
'2vvd)^6r]Te

avTov

kv

daeXdeTe

{Communion of

KVfjL^dXoLS

8iaKovoi

ol

fvXaBeia^]

fiT

alv^lre

Koi

the deacons)

{Communion of the people)

dXaXay/j.ov

Kal orav |XTa8i8oi tov kXtjpov

5

Trdaa

tov

alvea-drco

ttvot]

Xaov)

KvpLov

tov

Xcofxa dyiov tov Kvpiov Kal

Ao^a Ilarpl

Kal Tim Kal dylo)

Oeov Kal

orcoTfjpo9 r]fx5>v 'Irjaov

XpiaTov

Uvev/j-aTi

Kal

(t)

Xe-yei

Kal 15 TO TTOTTlpiOV Xty^t

vvv Kal del Kal eh rov?

Affia Tl/ILOV TOV KVpLOV Kal

10

aiS>va^ tcov alcovcov.

dji-qv

Oeou Kal
Kal Ta

KOI NHN IKON

tt)

^^epcj].

*[Kal

['O SiaKovos

^OpOol jieTaXapovre^ toov

'Yh^ooShti

6emv

KAi errl

Kal d^pdvTcav Kal dOavdroav

rj

15

Kal

Kal

(ppLKTcov

Kal

kTrovpavLcov

TOV dyiov
Ti/JLLov

(po(3epa>u

fiva-TrjpLcou

(rcofxaTos

atp-aTos

Kal tov

tov

fieyd-

Xov dp^LepecDS Kal ^acnXeois

20

r]iiS>v 'Irjcrov

avT^

XpicTTOv,

KaTa^Loi)aavTL rffids eul

TO)

ndo'iy ev^apia-TT](rco/jLeu
6 Xaos

25

KaO*

eKaaTTju

duairefjLTTOfjLev

OTL

a-d>^eL9

7)fJLC0v\

rffxepav

vp.vov

aoL (piXdyOpcoTre
KocrjjLOu

crcoTTJpos

o-coTtjp

tj/jloou

'Irjcrov

XpLorrov.

6Tt1

(jicTaSovs

Xiyn

Toyc oypANOyc d 0e6c

hacan thn thn

/3ao"iXcia crov biafxevei

h h6I<^

ds tovs

coy

'cat

alcovas

The Liturgy of

Mark

St.

(thanksgiving)
Kal

TO irXTjpMcrai Xtyei 6 SiaKovos

p,Td

(TTadrjTe

TTpoaev^^rjv

'JETTf

6 UpEus

ElprjvTj

irdcTLV

6 Xaos

Kal

T(o

irvev/iaTL

aov

6 lepcvs vxTai tt|v evxapicrxiav

6 SwaKovos

Upoo-ev^ao-Oe ^[vnep

Tr\s

d^ias

fxeTaXrjyjrem]

Eyx^PICTOymen
Kypie

eeoc

coi

rjficoy

Seanora
k-nl

Tjj lo

fieTaX-qyeL tcou ayicop a-^pav-

Kvpie
eXerjaou
'^
-[Flepl t5)v d^KcOeuTOiu iiera-

Xapetp

dyiodv

tS)v

dxpdpTCOv

Kal

Kal

dOavdjcov

Kal eirovpavicov /ivaTrjpicop

mpl

Tfjs ac^rripias

kXer](Tov

iravrh rod

Tr]9

dyias

Kal dprjvqs

KadoXiKrjs

Kal

diroaToXiKTJs eKKXrja-ias
6 Xaos

Kvpie

>

/xvaTTjpicou

eScoKa^

coz/

rjfilu

knl evepyeata Kal dyLaa/jiS Kal

rcor

o-cofLaTcou

rjfjioop

y\rvxSiv

Kal

t(>v 15

Kal Seo/ieOa Kal

dyaOk Kvpie
'<0'^^^^'^n

TOY

^dpt-orai r]pLLv ttjv

toy dyfov ccom^toc

TLjxLOv

aFmatoc

rod

20

[lovoy^vovs (Tov vlov els TriarLv

6 Xaos

Kvpie kXer^dov
Trjs TTia-Teoos

acojripia

Kal

^^Q^

Uipl

aov

>/\

aoauarcop Kai eTrovpapicou

TrapaKaXovjieu ae (piXdi^OpcoTre

6 Xaos

Kvpie

TUiv

eXer)(jov^

dKarata-xyvTOu ,
Y^OKpiTON, e/y

ety

Af^nHN an-

nXTja-fjiOurji/

Oeo-

o-e^eias, e/y dTTOTpoTrrjv iravros

kvavTLOV^

eh

irepLTrotr^cnv

evToXodv aov, els e(f>68Lov

aloovtov, els

SeKTOv Tr]v

dnoXoyiav
eirl

tov

tcov 25
^oafjs

evirpoa--

(po(3epov

^rjfiaTOS TOV xpiarov aov

The Egyptian Rite

142

CK()>U)VCOS

5t'

OX)

Kal

/xed'

dya6(o KOL

ov

arol

((oo7roii

h AoIa kai to Kp^TOC

avu

t<5 Travayico

aov Truev/iaTL vvv Kal del Kal

kol

Toyc AioaNAC

eic

TOON AlOiNCjON
6

Xaos

'Amhn.

(the inclination)
^['O SiaKovos

Tas K^a\a9
10

ciTtt

aKvXeva-a?

Sea-fievoras Kal
8vi/dflL

Kal

15 SioriroTa

TOV

tco

Uarpl

Kal rov

(jvvdvap^<e 6

Odvarov

TraTrja-as

top 'ASa/jL K tu^ov dvacrTrjaas

alyXj} TrjS

(pC0TL(TTLK7J

<TTJ9

rS

(to)

Kparei tov

Kal ton
Trj

ic)(Yp(N

OeovpyiKfj (tov

dpp-qTOV OeoTrjTOS' avTos

Sia Trj^ fxeTaX-qylreoos tov d^pdvTov aov aa>/iaTOS Kal

(TOV

TLfjLLOv

aljiaTos e^a7r6(rTiXou ttjv dopaTov crov Se^iau

Triv wX-qprj evXoyLoiv

aOevaxroj/

/cXfVare]

6 lepetjs <rTp<j>Tai irpos tov Xaov Xeywv

'^Ava^ fieyLare Kal

aSrjv

r5 Kvpio)

enl euXoyiais

vfJLoov

Trj

Oel'Kfj

Kal iravTas

aov

rjfjids

Swd/xeL Kal

evXoyrjaou OLKTLpr}(TOv

irepUXe

dcj)

tj/jloou

t^v

KaKorj6rj Kal dfiapTaSa (rapKLKfjs eTnBvfiia? kpyaaiav, KaTav20

yaaov tovs

vor]Toi)S

rj/icop

6(p6aXfxovs Trjs 7rpLKLfiP7]s ^o<ppds

dvojita^, avuayjrop rjfid? t(o irafifiaKapLO-TO) t5>v ei/apeaTtjadpToov

croL

avXXoyo)'

otl

Sid

Travayicp Upevp-aTL irds

re

K<x'i

6YX<5^piCTiA

Kal <tvv aol

crov

ymnoc npenei timh KpATOC

vvv Kal del Kal

eic

*0 BiAkovos

TTopeyecee In eipHNH
o
'

irpoa-Kvvricris

TOyc AioaNAC tcon aiooncon.

(the dismissal)

25

tS TIaTpl Kal rS

Xaos

En onomati Kypioy

The Liturgy of
6 Upevs

Mark

St,

143

CK<{>covci}s

'H Ar^nH TOY G)eoY koX Ilarpo^, h X^P'^ toy

rjfiodv

'Ihcoy XpiCTOY, h

nN6YM<\TOC

M6T(\

et-q

koinooni'a kol

n<XNTCON

r]iio^v

'^^^v KYpi'oY Se

toy iravaytov

AoopeA

vvv KOL del Kal eh TOV?

alS>va^ tS)V alwycov

o Xa6s

'Afi^y,

Em

TO ONOMA KYpi'oY eYAOfHMeNON.

<IN

THE SACRISTY)

'O Upvs cvx^rat iv t^ SiaKoviK^

EociKas

Tjfiiv

Tov Tifiiov atfiaTos tov /jLOvoyevovs aov vlov' dos

TOY navayiov TTNeyMATOC Koi (pvXa^ov

TTjv

av yap

ei

6 dyiaa/xos

fjfjicov

TcS Yicp Kal Tco dyi<o Ilvevfiari

tjimu ttjv

aixwfiovs iv

rjfxas

rekiiav airoXvTpoKnv Koi vloOea-iav /cm eif

aeis'

lo

\cY<>>v

becTTTOTa top dyiacfMop iv rfj fxerovcria tov rravayiov aafjiaTos Kal

tcls

x^P"'

tS ^ia

i^^x

thn AcopeiN

Koi obrjyrja-ov (Is

fieXXovaas alcoviovs dnoXav'-

Kal croi ttjv do^av dvaTrepTTOjiev

rw Ilarpt

Kal 15

vvv Kal del Kal els Toiis alcovas tcov aloavav

6 Xa6s
'AfiTjV

6 tepvs

20

'Elpfjvr] TTCKTiv

6 Xaos

Kal ra

rrvevfxaTi (tov

Kal diroXtigi Xcycov

Viv\6yr)Tai 6

0e6c 6 eyAorcoN Kal ayid^atv Kal

fjpds Sia TTJs pede^ecos tS)V ay'iav

AicoNAC Ta>v al<av<ov,

amhn.

avTOv

aKfTrcov Kal diaTTjpav

pvcrTT]pi(ov 6 a)N

eyAorHTOC

navras

eic

royc 25

2.

THE LITURGY OF THE COPTIC

JACOBITES
INXLUDING

THE ANAPHORA OF

S.

MARK OR

S.

CYRIL

(the prothesis)
( F. 4)

prayer of the patriarch Severus for the preparation of the holy altar

of the Lord [which the priest says

secretly]

Lord, which knoweth the hearts of all, which is holy and dwelleth in
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
10 to me the sinner and grant me to find grace and mercy in this hour and
send down to me power from on high that I may begin and make ready and
accomplish after thy goodpleasure thy holy service according to the approval
:

FOR A sweetsmelling savour. Yea, o our master, be with us,

For thou art the absolver of
bless us.
in our working
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

have fellowship with us

15

[He

A
20

places the vessels in their places']

prayer after the preparation of the holy altar,

to the

Father

Thou, o Lord, hast taught us this great mystery of salvation thou hast called
us thy lowly and unworthy servants to be the ministers of thine holy altar do
thou also, o our master, enable us in the power of thine Holy Spirit to
accomplish this ministry, to the end that without falling into judgement in the
presence of thy great glory we may bring thee a sacrifice of praise, glory
:

25 and great comeliness in thy sanctuary.

God who

givest grace,

who

sendest

The Liturgy of
redemption,

who workest all

in

the Coptic Jacobites

all

145

grant, o Lord, that our sacrifice be

accepted in thy sight, for mine-own sins and the ignoranges of thy people,

and that

it

be sanctified according to the gift of thine

Holy

Spirit

in Christ

whom

the glory and the honour and the dominion

befitteth thee with him and the Holy Ghost the Hfegiver and of one substance
with thee now and ever and world without end. Amen.

Jesus our Lord through

\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

JQ

REJOICE
I

WILL WASH MY HANDS IN INNOCENCY AND SO WILL I GO TO THINE ALTAR,

Alleluia.
I may show the voice of thanksgiving.

o Lord, that

Then he rubs

the

Lamb

with his

hand above and below and says

Grant, o Lord, that our sacrifice be accepted

15

i^and the rest as above^

When

thou

on behalf of any one whether alive or dead

thou shalt mention his name here

offerest the oblation

Remember, o Lord, thy servant

If he be dead

N or M and grant him a place

bosom

of rest and refreshment and repose in the dwellings of thy saints, in the

follows

And

if it is

peace and make him whole.

he shall say

During

20

on behalf of one who is sick, then he says as

or
and keep him by an angel of
Remember, o Lord, thy servant

of our holy fathers.

And

Keep him by an angel

the circuit

of the

Lamb

if

PtiaJm

on behalf of a

traveller

And

on fasts

/rr/7;

wrap
*^

when

the

this is finished

Lamb

in

AAAHAOUia

For the thought of man

^^ ^^^ head and in

like

SHALL TURN TO THY PRAISE,

O Lord, AND THE RESIDUE OF
THOUGHT SHALL KEEP FESTIVAL UNTO THEE by reaSOn of
the sacrifices and the oblations.
Accept them
AAAHAOUia.

the cruet

raise

it

^^f^^

^^^^^

^f ^^'^^ 3

silk veil

^^^^

^"^

f^^'^o^

wrap

and

of wine in a
^^^^-

he shall 25

and raise
manner the

silk veil

ministering deacon shall

or travellers

of peace.

The choir
i.

it is

carry

<^

on his

lighted torch

and

they shallf^^^
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

Ghost. 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
whom they have brought them grant
them all the recompense from heaven.
:

The Egyptian Rite

146
When

has been explained,

the circuit is completed according to all that

stand in his place with his face

to the east

and

the deacon shall

shall

tie

stand in his place

wipi his face to the west

This

circuit

Then he shall sign both together

read by the deacon after the

is

Lamb

of the

during

the signs

times,

TTaTHp

afioc

afioc
ev

and said to them

Yioc

etc

ariov

TTveujua

EuAofiaov
they all

ajuHV

thou euAof laov

Then he shall stand

Oeoc

EuAorHTOC Kupioc
Touc aia^vac.

eic

in his place with

and make the sign upon

bread and the wine three times

the deacon

ajuHv

the

name of the Father and of

Son and of the Holy Ghost one

In the

Psalm cxvi

the

PRAISE THE Lord all ye

HEATHEN PRAISE HIM ALL YE
For his merciful
NATIONS.

God
the first sign

15

answer him

Do
10

three

When

crosses

three

to his brethren the priests

he has inclined

AjiHV OjLlHV ajLlHV

Eic

with

i.e.

Blessed be

God the Father almighty:

amen
the second sign

IS EVER MORE AND

MORE TOWARDS US AND THE
TRUTH OF THE LoRD ENDURETH FOR EVER. QJUHV

KINDNESS

Blessed be his onlybegotten Son

Jesus Christ our Lord

Blessed

AAAhAouiq

20

be

(^He puts the

the

Holy Ghost the

Lamb

on

the

paten)

Glory and honour unto honour and

fTajpi kqi Yioo kqi TTvei)-

glory be to the allholy Trinity the

Father and the Son and the Holy

MOTi arioo

Kai vuv KOI aei kqi

25

amen

Comforter: amen.

The people

AoSa

the third sign

eic

aicovac tcov aioovoov.

touc

Ghost

now and ever and world

Amen

with-

out end.

qmhv

(^He pours the wine into the chalice

AaAhAouiq.

and adds

thereto

little

water).

<ENARX1S>

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

EuAoriGOV
and

he shall turn himself towards the west

and

of the cross saying

35

EipHVH naoiv

sign the people with the sign

The Lihtrgy of
and

the Coptic Jacobites

after the singers

Kar

147

have answered him

Tco nveujuQTi

he shall say the prayer of Thanksgiving]

oou

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 SiaKuv

Pray that God have mercy upon us, that he comTTpooeuHaGee.

passionate us, that he hear us, that he receive our prayers
and our supplications at our hands when we call upon
him: that he receive the prayers and the supplications of
his saints at their hands in our behalf for good at all times
that he account us worthy to receive from the communion of
his blessed mystery the forgiveness of our sins
IThe

15

priest shall say]

Master Lord God almighty the Father of our Lord and our 20
God and our Saviour Jesus Christ, we give thanks to thee
as touching all things and for all things and in all things
because thou hast sheltered us, thou hast succoured us, thou
hast kept us, thou hast redeemed us unto thyself, thou hast
spared us, thou hast helped us, thou hast brought us to this 25
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 30
from us, [he signs the people] and from all thy people, [he signs the altar]
and from this holy place of thine
but those things that are
good and those that are expedient supply unto us. For it is
thou that HAST GIVEN us POWER TO TREAD UPON SERPENTS AND
SCORPIONS AND UPON ALL THE POWER OF THE ENEMY. AnD LEAD 35
us NOT INTO TEMPTATION BUT DELIVER US FROM EVIL
in the
grace and compassions and love towards mankind of thine only:

L 2

The Egyptian Rite

148

God and our Saviour Jesus

and the honour and the
glory
Christ: through whom the
the Holy Ghost the hfeand
him
with
thee
DOMINION befitteth
and ever and world
now
thee
with
substance
one
of
giver and

begotten Son our Lord and our

WITHOUT END.

AmEN.

{secretly over the bread and the

prayer over the prothesis of the holy oblation
altar : to the Son
wine'] when thou hast set it on the holy

Master Lord Jesus Christ,

eternal

Son and Word

of the

for
the Holy Ghost
spotless Father, of one substance with
heaven
from
down
came
which
bread
thou art the living
without spot for
and didst aforetime make thyself a lamb
goodness,
OF THE WORLD wc pray and beseech thy
:

to

THE

LIFE

O lover of man,
15

UPON

this bread,

have

set

upon

[he signs the bread]

[_he signs the wine]

MAKE THY FACE TO SHINE

this cup, which we
^

and upon

[first sign] bless them,

thy priestly table
[third sign] hallow them and change

this

{second sign] sanctify them,

them,

hand

[he points with his

to the breads,

that this bread

[he points with his

20

hand

to

may become

the wine]

and the

indeed thine holy body,

blood. And may they
mixture in this cup indeed thy precious
healing and salvation
and
participation
become to us all for
thou art our God
For
spirits.
and
bodies
and
of our souls
thcC AND THE DOMINION With thy gOOd
:

THE GLORY

befitteth

and of one substance

Father and the Holy Ghost the lifegiver
end. Amen.
without
world
with thee now and ever and
25

[Then

the priest covers the paten

and

the chalice each

of them with a

And

God and

goes round the table

he that

is foremost

,=

and he

Son : he approaches the table and bows unto

down in front of the altar and reads the
comes
and
kneeling upon their knees: butotherw.se

he says the Absolution of the

are
absolution of the ministers while they

30

veil

covers the whole with the prosphartn.

among

the priests shall

prayer of Absolution,

read

to the

it,

if he be present]

Son

onlybegotten Son and Word

Master Lord Jesus Christ the
every bond of our sins
broken
of God the Father, who hath
who breathed into
sufferings,
hfegiving
through his saving
apostles saying
his saintly disciples and holy

the face of
whosesoever sins ye
TO them Receive an holy spirit
AND WHOSESOEVER
THEM
REMIT THEY ARE REMITTED UNTO
:

The Liturgy of
SINS YE RETAIN

the Coptic Jacobites

THEY ARE RETAINED

149

thou therefore ROW, our

master, through thine holy apostles hast given grace to them

that labour in priesthood from time to time in thine holy church
to remit sins

on earth and

unrighteousness.

Now

to

again

bind and loose every bond of

we pray and beseech thy good-

man, on behalf of thy servants my fathers and

my brethren and mine own weakness, who bow their heads
before thine holy glory grant unto us thy mercy and loose the
bonds of our sins, and if we have done ought wittingly or
unwittingly or in fear of heart, whether in word or in deed,
or from faintheartedness, do thou who knowest the feebleness
of men, as a God good and a lover of man, bestow on us the
forgiveness of our sins bless us, purify us, absolve us, fill us
with thy fear and direct us into thine holy good will.
For thou
art our God
the glory befitteth thee and the dominion with
thy good Father and the Holy Ghost the lifegiver

ness, o lover of

10

and

May

15

the rest

thy servants ministering this day, the presbyter iand

he

and the deacon [^and the deacons once], and the

clergy [and the clergy once], and all the people [and the people once], and
my weakness [and himself once] be absolved out of the mouth of the
all holy Trinity the Father and the Son and the Holy Ghost
and out of the mouth of the one only holy catholic and apostolic
church and out of the mouths of the xij apostles and out of the
mouth of the contemplative evangelist Mark the holy apostle
and martyr, and the holy patriarch Severus [and our doctor
Dioscorus and S. Athanasius the apostolic and S. Peter sacred
martyr pontiff and S. John Chrysostom] and S. Cyril and
S. Basil and S. Gregory and out of the mouths of the cccxviij
who w^ere assembled in Nicaea and the cl of Constantinople
and the cc of Ephesus and out of the mouth of our patriarch
honoured father abba
or
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.
signs the celebrant once],

20

25

30

35

The Egyptian Rite

150

(MASS OF THE CATECHUMENS)

(THE CENSING)
\This shall he sung during the offering

of the incense of the Paul

5

This

is

Aaron the

priest

while

offered a sweet savour

the altar]

set it
it

the censer of pure

gold bearing the sweet spice

that was in the hands of

10

A prayer of the incense [secretly]

thou hast

he

upon

God

on

when

the altar: thou sayest

within the veil

the

without

eternal,

and without end,

GREAT IN his COUNSEL and
mighty in his works, who is
in all places and with all
beginning

beings

be with us

also,

our

master, in this hour and stand

in the midst of us all

15

purify

our hearts and sanctify our

souls and cleanse us from all
sins which we have done willingly or unwillingly and grant
us to offer before thee reasonable oblations and sacrifices of
praise

savour

and a spiritual sweet

entering in within

THE VEIL

holy of holies
pray thee, our
remember, o Lord,
master
the peace of the one only holy
catholic and apostolic church

And

in the

we

o 8iaK<;v

Xiyn

TTpoGGuSaoGe unep thc eipHVHC

THC afiac juovHC kqGoAikhc

3^

Kai anoGToAiKHc opeoboSou

Tou

which
world

Oeou eKKAHGiac
is

from one end of the

to the other

Remember,

Lord,

our

The Liturgy of

the Coptic Jacobites

151

patriarch the honoured father

N or M

abba

o BiaKtov XYt

TTpoaeuSaaee unep tou

apxa
H

narpi-

nana appa

Hjucov

Kupiou

apxieniGKonou

THC jueraAonoAecoc AAeSavbpiac

opGoboSou

TOU

Kai

enioKonou
preserve him in safety unto us
many years and in peaceful

10

times

Remember, o Lord, our

bless them

gregations

con-

y/

o BiaKciJv Xeyei.

15

unep thc ariac

rTpoGeuSaaee

eKKAHOiaC TaUTHC KOI TCOV

GuveAeuceoav Hjuoav

grant

that

be

they

without hindrance

to

us

that they 20

be held without impediment

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
Arise,
for
ever.
after us
o Lord God, let all thine
ENEMIES BE SCATTERED, LET
after thine

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 doiug thy

35

will.

In the grace
{and

the rest')

35

The Egyptian Rite

152

down and

[After finishing the three prayers he shall come

\_Thts is

sung

Paul on

before the reading of the

anniversaries

prayer after the

adore thee, o Christ,

and thy good Father and the
Holy Ghost for thou hast
{come}, thou hast saved us].

ittcense

outside the veil

it

We

and fasts

present the incense']

thou sayes^

to the

Son

Christ our God, the great

who

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
art faithful

NAME AND A purified

we pray thee, our

holy

sacrifice

master,

accept

our

supplica-

and LET our prayer be

SET FORTH IN THY SIGHT AS
THE INCENSE AND THE LIFTING
UP OF OUR HANDS AS AN EVEN-

tions

ING SACRIFICE

for thou art the

true evening sacrifice,

who was

himself offered up for our sins

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

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

{This
35

know also that

KNOWLEDGE OF THE TRUTH

in

from

the chapter

the last days

2 Tim. Hi I-7}

to the

The Lihirgy 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
clergy and
and

if

father metropolitan or bishop

all

abba

the laity be saved in the Lord.

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

10

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 UTTERANCE 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

our father {James}

then the deacon shall read front the book as

My

30

the Catholicon

many

verses as are fitting

beloved {Be patient therefore

the coming of
THE Lord draweth nigh 5". James v 7, 8}
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
:

35

T^^^

154

Egyptian Rite

THEREOF
BUT HE THAT DOETH THE WILL OF GoD ABIDETH
FOR EVER. Amen.]
:

A
5

prayer after the Catholtcon [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
:

and
(3.
[

The choir

Blessed art thou

in

truth

with thy good Father and the

Holy Ghost

for thou

[A prayer of

incense [of the Praxis']

Response of the Praxis

20

the rest.

The Acts of the Apostles)

hast

{come}, thou hast saved us]

God, who didst accept the

sacrifice of Abraham and in the
stead of Isaac didst prepare for
even so again
him a sheep
accept at our hands also, our
:

master,

the

sacrifice

of this

incense and send us in recom-

25

pense thereof thy rich mercy,

to be clean from all
illsavour of sin and make us
worthy to serve before thy
goodness, o lover of man, in
holiness and righteousness
all the days of our life^
Remember, o Lord, the peace

making us

30

unto the end thereof (p. 150)]

\_He completes the three prayers

35

and

the three circuits

and

offers the incense.

The preface of the Praxis

npaSic of our fathers the apostles

with us
ft

In Huntingt. 360

f.

29 this prayer

is

their

holy blessing be

given as an alternative for that on

p. 150.

The Liturgy of

the Coptic Jacobites

many

then the deacon shall read from the book as

verses as are fitting

even as

{And when they were come to Jerusalem

HE DID UNTO US ActS XV A'^}
and

155

at the conclusion he shall say this

But the word of the Lord

MULTIPLIED and shall be mighty and
holy church of God. Amen.]

shall
shall

grow and

shall

be established

be

in the

{The Trisagion)
{After the reading of the synaxar this shall be said before the prayer of the Gospel

The choir

Oeoc, arioc laxupoc, arioc aeavajoc

Afioc

eK napeevou revvHGeic

eAcHGOV Hjuac
Oeoc, arioc lox^poc, arioc aeavaroc

Afioc

oTOupcoeeic hi

eACHGOV

^5

Hjuac

HJUCXC

Oeoc, arioc lox^poc, arioc aeavajoc

Arioc

avaarac ck toov vcKpoov Kai aveAGoov

eic

touc oupavouc

eAcHGOV Hjuac

AoSa
Kai

TTajpi

Kai Yioo Kai arioo TTveujuaxi

20

vuv Kai aei Kai eic touc aioovac

Aria Tpiac cAeHGOv

(4.

Hjuotc.]

The Gospel)

prayer before the Gospel,

to the

Son

Master Lord Jesus Christ our God, who said to his saintly
disciples and holy apostles
Many prophets and righteous
MEN have desired TO SEE THE THINGS WHICH YE SEE AND
HAVE NOT SEEN THEM, AND TO HEAR THE THINGS WHICH YE
HEAR AND HAVE NOT HEARD THEM
BUT YE, BLESSED ARE
YOUR EYES FOR THEY SEE AND YOUR EARS FOR THEY HEAR
may we be accounted worthy to hear and to do thine holy
gospels through the prayers of thy saints

25

3^

[o 8iaKoiv

npoQeuSaGGe unep rou ariou euarreAiou

o \aos

Kupie eAcHGOv]

35

The Egyptian Rite

156

all them that have bidden us to

remember them in our prayers and supplications which we offer
unto thee, o Lord our God give rest to them that have fallen
asleep heretofore, heal them that are sick for thou art the life
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.
Amen.

And remember again, our master,

:

10

[After the reading of the prayer of the Gospel, the

{Let the
FOR he

15

shall be recited

come to JUDGE THE EARTH Xcgis

With righteousness shall he judge the world
people with equity Ps. xcviii 9^'^]
and

and

this

Lord:

is

at the end of

Alleluia

20

Psalm

hills be joyful together before the

it

and the

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

ZraOHTe

jueTW

deacon, at the

QOpou Oeou

door of the haical

aKouaoijuev tou ariou euarreAiou

Before the Gospel

25

EuAorHoov TOU Kara {Aoukqv} ariou euarreAiou to avarva30jua

The choir shall answer

AoSa

And

after the reading

of

the

001 Kupie

Stand with fear in arable

the deacon shall

say

To our Lord and our God and our Saviour and the king of us
Jesus Christ the Son of the living God be the glory for ever
{The same day there came .... in the name of the Lord

30 all

S.

Luke A:m

31-35}

and

The
35

glory

is

at the conclusion he shall say

our God's world without end.

The choir shall answer

Aoa

001 Kupie.]

Amen

The Lihirgy of

the Coptic Jacobites

prayer after the Gospel \said by the associate

secretly'], to

157
Father

the

LONGSUFFERING, OF great MERCY AND truc, reccive from us

our prayer and our supplication, receive from us our petition and
our penitence and our confession upon thine holy altar stainless

May we

be accounted worthy to hear thine holy

commandments and
to BEAR FRUIT therein an hundredfold and sixtyfold and
THiRTYFOLD in Chnst Jesus our Lord, o thou who art blessed
with him and the Holy Ghost the lifegiver
in heaven.

gospel and to keep thy precepts and thy

and

the rest

lo

Remember, o Lord, those of thy people that are sick visiting

them IN MERCIES and compassions, heal them.
Remember,
o Lord, our fathers and our brethren who are gone abroad
bring them back to their dwellingplaces in peace and safety.
Remember, o Lord, the sowings and the increase of the land 15
may they grow and multiply. Remember, o Lord, the airs of
heaven and the fruits of the earth bless them. Remember,
o Lord, the waters of the river bless them, bring them up after
their right measure.
Remember, o Lord, the fowls of heaven
and the fishes of the sea. Remember, o Lord, the safety of 20
men and beasts. Remember, o Lord, the safety of this thine
:

holy place and

all

places and

all

monasteries of our orthodox

Remember, o Lord, the king of the land thy servant

keep him in peace and righteousness and fortitude. Remember,
o Lord, the captivities of thy people.
Remember, o Lord,
fathers.

our fathers and our brethren who have

ing their souls
the

sacrifices,

give

them

oblations,

Remember, o Lord, them

rest.

fallen asleep

Remember, o Lord, the

the thankofferings of thy servants.

that are afiQicted in tribulations

and

Remember, o Lord, catechumens

have mercy on them, stablish them in the

prisons and deliver them.

thy servants

remains of idolatry from their heart,

thy fear, thy precepts, thy
righteousnesses, thine holy commandments
grant them to
know the CERTAINTY OF the WOrds WHEREIN THEY HAVE BEEN
faith

in thee,

stablish

in

banish

their

25

receiv-

30

all

heart thy law,

INSTRUCTED and in the time appointed may they be accounted

worthy of the washing of regeneration for the remission of
their sins
prepare them to be a temple of thine Holy Spirit
:

35

The Egyptian Rite

158
in the grace

onlybegotten

and mercies and love towards mankind of thine

Son our Lord and our God and our Saviour

Jesus Christ through

whom
and

{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
<F. 201) 1.MV 0oj.
Anaphora of our holy father Mark the apostle which the thriceblsssed Cyril the allwise confirmed

In the peace of God.

10

Amen

<THE PRAYER OF THE VEIL)

prayer of our holy father John of Bostra for the

15

20

25

Veil,

all

Father

creation visible and invisible and

<THE PRAYERS)

30

[This {greek) petition belongs peculiarly to the fast of Nineveh

of the

XL

days.

It (is

now) said

interpretation of the prophecies.

35

to the

whose providence is over all things, for they are thine, our Lord thou lover
OF souls: I beseech thee, o Lord, who hath power over all
things, I the weakest and neediest and most useless of all thy
ministers, while I approach thine holy of holies and handle this
holy rite grant me, o Lord, thine Holy Spirit, the fire immaterial
and incomprehensible which consumeth all feebleness and
which burneth up evil inventions may he mortify the members
of the flesh which are upon the earth and may he bridle
the motions of the mind that are led into imaginations full of
passion, and mystically and as becometh priests make me to
rise above every dead thought, and may he put within me the
consecrating words to perfect this gift that is set forth, to wit
the mystery of all mysteries, in the fellowship and the communion 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.

Maker of

at the offering of the

And

and to

morning

the holy fast

incense after the

each time shall be said Kupie eAcHOOv]

Eni npoaeuyHv oraeHTC

The Liturgy of

the Coptic Jacobites

159

TTpooeuSaoee unep toov ^oovtoov npoaeuSaaGe unep Toav vogouv-

Tcov npooeuSaoGe unep

tq

KAivoojugv

anobujuwv

Avaaxoajuev.

rovaxa.

Kai avaoToojuev.

tcjov

ra

KAivoojuev

rovaia.

KAivcojuev la rovara
o Xaos

KupiG eAenoov

TTpOG6uSao0e unep to3v araeoov aepoov Kai toov Kapnoov thc

T't^^'

npooeuSaaee unep thc GujujueTpou avapOGeoic toov noTajuicov

ubaToov npoGeuSaG06 unep toov ara6oov uctcov Kai onopiJUOOV

THC fHC

TQ

KAivoojuev

'^

AvQGTOojuev.

rovQTa.

Kai avaoToojufv.

KAivcx)juev

KAivoojuev

Ta

rovoTa.

to rovoTa
o Xaos

Kupie eAeHGOV

npoGeuSaoee

unep

npoGeu^aGGe
noAeooc

thc

unep

TauTHc*

avGpoonoav

cooTHpiac

thc

tou

cooTHpiac

npoGeuSoGGe

unep

koojuou
toov

kthvcov

Kai

koi

15

thc

cpiAo)(pioTcov

paGiAecov

Hjucov

KAivcojuev
20

o Xaos

Kupie eAeHGOV

TTpoGeuSaoGe unep to3v aixJuaAcoToav

KOijuHGevTOOv

cpepovTcov

npooeuSaGGe unep tcov

npOGeuSaGGe unep thc GuGiac

npoGeu^acGe

unep

toov

hjucov

GAipojuevoov

npoonpoo-

euSaGGe unep toov KaTHxoujuevoov npOGeu5aG0e

25

KAivcojuev
o Xaos

Kupie eAeHGOV.
*

For blessed

is

perfect Trinity.

The

priest says'^

the Father and the

Son and

We worship him

Bute Coptic morning

service, p.

6l

the

we

Holy Ghost

glorify him].

The choir then

sings.

the 30

The Egyptian Rite

i6o
[

Then

the priest goes

up

to the haical

and

signs the people

and says

Pray
Then he begins

the reading of the three great prayers']

For peace

(F. 53)
5

Again let us pray God almighty the Father of our Lord and
our God and our Saviour Jesus Christ. We pray and beseech
thy goodness, o lover of man
remember, o Lord, the peace of
thy one only holy catholic and apostolic church
:

o SiaKcov Xcyct

io

npoGeuSaoee unep thc eipHVHC thc ariac juovhc KaeoAiKHC

anoGToAiKHc opGoboSou tou Oeou eKKAHGiac

kqi

[o A.aos

Kupie eAeHGOv]

which
15 all

is

from one end of the world

the peoples and

heaven grant
bestow upon

us

the

to

other

bless

from
our hearts, but also the peace of this life

in all

all

the lands

the

The

graciously.

peace that
the

king,

is

armies,

the

magistrates, the councillors, the multitudes, our neighbours, our

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.

goings in and our goings out, order them in

20

For

25

Again

let

us pray

God

the

pope

almighty the Father of our Lord and

We

pray and beseech

our God and our Saviour Jesus Christ.
thy goodness, o lover of man remember, o Lord, our patriarch
:

honoured father abba

30

N or M

o 8iaKci)v XYt

TTpoGeuSaGGe unep tou narpiapxa

hjuoov

nana appa

NhM

Kupiou apxieniGKonou thc jueraAonoAeooc AAeSavbpiac

Kai

TOU opeoboSou eniGKonou

[o

Xaos

Kupie eAcHGOv]

35

Preserve him to us in safety

fulfilling that

many

years in peaceful times

holy pontificate which thou hast thyself committed

unto him according to thine holy and blessed will, rightly

DIVIDING THE WORD OF TRUTH, FEEDING THY PEOPLE IN HOLINESS

The Liturgy of
AND RIGHTEOUSNESS, with
byters and deacons and

the Coptic Jacobites

the orthodox bishops and pres-

all

all

i6i

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
thy goodness, o lover of man remember, o Lord, our congre-

We

gations

bless

them

15
O SuiKblV

TTpoc56uSaoee unep thc ariac eKKAHGiac tquthc Kai tcov ouv-

eAeuoeoov hjuoov
[o

\aos

Kupie eAGHGOv]

30

Grant that they be to us without hindrance, that they be held

without impediment after thine holy and blessed will, houses
of prayer, houses of purity, houses of blessing. Bestow them
on us, o Lord, and thy servants who come after us for ever
\he censes towards the east].
AriSE, O LoRD God, LET all THINE
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

rest').

<THE CREED)

8iaKcov XcYCi

Ev 00910 Oeou

npoax<JC)juev

[Bless

Kupie eAeHoov, Kupie eAeHQOv, Kupie eAeHGOv]

35

The Egyptian Rite

62

o Xaos XcYei

We

believe in one God,

made heaven and

believe in one
5

earth,

Lord Jesus

[God the Father almighty, who

Son

Christ, the onlybegotten

begotten of the Father before

God

We

things visible and invisible.

all

of God,

worlds, light of light, very

he is begotten, he is not made he is of one

by whom all things were made
substance with the Father
who for us men and for our salvation came down from heaven,
took flesh of the Holy Ghost and of the virgin Mary, was
made man and was crucified for us under Pontius Pilate he
suffered and was buried and the third day he rose again from
the dead according to the scriptures
he ascended into heaven,
sat down at the right hand of his Father and shall come
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

God

of very

lo

15

20

Amen

come.

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.
25 recite this creed in coptic

and

the people

remain

come

silent until he

to

of sins

and

then at this point all the deacons shall respond with the rest of the creed in a chant.

And after that

a second deacon shall advance and interpret

conclusion all the deacons shall respond to

saying

Amen.

And

him

in one

as for the people they shall

30

it

melody

recite

it

in arabic
in the voice

and

at the

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 naciv

After the people have answered

Kai TOO nveujuoTi aou

35
he shall

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)

say']

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 CVCry man
is subjected and is in the bond of servitude, bowed to the

whom

sceptre of thy kingdom,

the angehc 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

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
thee, not

o SiaKuv Xcyci

npoceuSaaee unep thc xeAeiac eipHVHC kqi

arioav aanaGjuoov toov anoaroAoov

arannc kqi

toov

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, UOt with thoUghtS
disdainful

and

full

science

and contemptuous of thy

fear,

15

not with crafty mind

of the maliciousness of the traitor, for that our con- 20

is

bound up

in wickedness, but with eagerness in

souls and joy in our hearts, for that

we have

our

the great and

perfect sign of the love of thine onlybegotten Son.

And

cast

us not away, thy servants, by reason of the defilement of our

our frame, that none

born of woman shall be ^justified ^ in thy sight. Vouchsafe us therefore, o our master, with a pure heart and a soul
sins

that

is

for thou knowest, as the creator of

and offer thee this

HOLY REASONABLE SPIRITUAL and Uubloody, FOR
pardon of our trespasses and forgiveness of the errors of thy
PEOPLE for thou art a God compassionate and merciful and to
thee we send up the glory and the honour and the worship, the
Father and the Son and the Holy Ghost, now and ever and
full

25

of thy grace to stand before thee

SACRIFICE,

3^

world without end.

Amen
Xeyet o SiaKuv

AcnACAcSe aAAhAoyc cn
"

In margin

'

(j)iAhmati Afico.

prevail.'

35

The Egyptia7i Rite

164

(ANAPHORA)
Imv 0)

Tou Trapi|JiaKapiou MapKOu

ajjia

tou oaiwrarou KupiXXou

ayia ai'a4>opa
The deacon says

Kupie eAeHGOv

Nai

Kypie

so

it

\at the lifting

the

of

Kupie eAeHGOv

prospharin

Kupie eAeHoov

Jesus Christ the Son of God, hear us

and have mercy upon us.

is.

TTpoo9epeiv npOG96peiv] npoacpepeiv Kara ^rpojuou** 0Ta9HT6

Eic avajoAac
10

pAe\|/aTe

npoox<J^Mev
o Xaos

EAeoc eipHVHc

eYci<\

aingcgwc

<THE THANKSGIVING)

lepcvs [shall

make

on

the sign

the people once while he says']

KypiOC MGTA HANTOON

15

o Xaos

Kai MGTA TOY nNGYMATGC COY

ipvs [shall

make

the sign

on

AnOO

the

UJUOOV

ministers towards the west while he says']

TaC KApAlAC

o Xaos

20

Exoojuev
o icpcvs [shall

make

npoc tov Kupiov

the sign

on himself once and say]

EYXAplCTHCOOMCN TOO KYplOO

o Xaos

AllON KQl blKQlGV

25

o icpcvs

Kai rap oAhGooc it is meet and right and it is holy and

becoming and expedient for our souls and bodies and spirits,

Lord God the Father almighty, at all times

ALL PLACES OF thy sovereignty, to praise thee, to hymn
to bless thee, to serve thee, to adore thee, to give thanks

eternal, master.
30

and
thee,

IN

MS. Hiintingt. 360 Tpojuou

Huntingt. 572, Marshall 93 Tponou. Huntingt.
360 and Marshall 93 have jponov in the margin. Assemani [Cod. lit. eccl. univ.
{Deacon's Manual p. 33
Bute Coptic
t. vii app. p. 47) and the modern texts
morning service p. 77) have Kara rponov CToeHTe Kara xpoMOu. P. 124 1. 7 above
:

probably gives the original reading.

The Liturgy of

the Coptic Jacobites

165

TO thee, to glorify thee, to confess to thee night and day, with

unceasing Hps and unsilenced heart and unwearied doxologies.

he that hath made the heavens and the things

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 Wisdom, thy true light thine
onlybegotten Son our Lord and our God and our Saviour and

Thou

art

that are in the

the king of us

all

Jesus Christ through

whom we

give thanks, 10

him and the Holy Ghost, the holy

consubstantial undivided Trinity, this reasonable sacrifice
and this unbloody service which all nations offer unto thee
from the rising of the sun unto the going down of the
SAME and from the north to the south, for thy name is great,
o Lord, AMONG all the gentiles and in every place incense
IS OFFERED UNTO thiuc holy NAME AND A purified Sacrifice.

we

offer unto thee with

15

<THE INTERCESSION)

And

over this sacrifice and this offering

{The people)

20

2[Kupi6 eAeHoov]
{The

priest)

we pray and beseech thy goodness,

2w

0w.

the deacon

We

and we

shall begin
shall set

the ancient Coptic tradition

it

and

now

with the aid of

God

o lover of man
with what

above every prayer according

to the

appointed for
arrangement 0/25

is

likewise in the greek copies also, with intent that the

order of the prayers be observed according to the reading of thent and that the
delivery be not disconnected from its continuation, based as it is upon what the
therein by the aid of almighty God and his
During the reading of the kuddds the priest shall make a sign 30
to the deacon that he pray and inform the congregation of the contents of the prayer
and the suitable exhortation from the beginning of the kuddds to the end of it in each

judgement of the fathers thought good

help

and guidance.

several prayer according as

it is

arranged in the sacred horologia

the peace of God.

likeivise.

Unto

Amen

First asfolloivs

Pray

for

the peace of the one

church, the salvation of

God among

stability in all places: that

^t;

only holy catholic apostolic

the peoples
he forgive us our sins

and

The Egyptian Rite

66

o lepevs

Remember,

o Lord, the peace of thy one only holy catholic and

apostolic church, which

other
5

bless

all

from one end of the world to the

all the lands
the peace that is
our hearts but also the peace of this life
is

the peoples and

from heaven grant in all

bestow upon us graciously.

The

king, the armies, the magis-

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
the

trates,

lo

THINGS

OTHER

the

councillors,

souls live through thine

sins

we know none

possess us, o God, for beside thee

we make MENTION

multitudes,

OF THINE holy NAME.

Holy

Spirit

and

let

have dominion over us thy servants nor

Let

all

OUT

not the death of

all

thy people

{ The people)

2[Kupie eAenGOv]

15
o SiaKojv

our fathers and our brethren who are sick of whatsoever sickness whether in this place or in all places that the
Lord God bestow on us with them salvation and healing
that he forgive us our sins

Pray

for

20

o iepvs

Those of thy people that are sick, visiting them in mercies

AND COMPASSIONS, heal them take from them and from us all
sickness AND ALL DISEASE
the Spirit of sicknesses do thou
drive away. Those who have lain long in diseases raise up and
comfort, set free all them that are vexed with unclean
SPIRITS
them that are in prisons or mines or in exile or
captivity or held in bitter bondage, o Lord, set them all free
and have mercy on them. For it is thou that loosest them that
are bound and settest up them that are cast down, the hope of
:

25

30

the hopeless, the help of the helpless, the comfort of the weakhearted, the harbour of the tempesttossed. To every soul that
afQiction

refreshment,
.^5

and that

oppressed give mercy, give rest, give

And for us also, o Lord, heal the
sicknesses of our souls, cure those of our bodies, o physician of
our souls and our bodies overseer of all flesh, visit us with

is in

is

give help.

thy salvation

The Liturgy of

the Coptic Jacobites

167

{ The people)

^[Kupie eAeHoov]
o SiaKcov

and our brethren who are gone abroad or

who are minded to go, in all places direct all their ways
whether by sea or rivers or lakes or highways or by what
means soever they go that the Lord God bring them back
that he forgive us our sins
to their dwellings in peace

Pray

our fathers

for

o icpcvs

and our brethren who are gone abroad or who

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
be a fellowworker with
rejoicing, in health to the healthful
thy servants in all good things. And for us also, o Lord, guard
our pilgrimage in this life without harm, without storm, without
disquiet unto the end

Our

fathers

10

are minded to go, in

15

( The people)

20

^[Kupie eAenoov]
o SiaKcov

Pray

for the rising of the rivers of waters in this

Christ our true

God

bless

year

that

them, that he bring them up

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

O t6pCVS

Vouchsafe, o Lord, to bless the waters of the river bring

gladden the 30
after their due measure, after thy grace
may her furrows be watered, her fruits
face of the earth
:

them up

provide
prepare it for seed and for harvest
be multiplied
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
holy

who hope in thee and supplicate thine

the eyes of all wait upon thee, o Lord,

for the sake of us all

name

for

35

The Egyptian Rite

68

THOU GIVEST THEM THEIR MEAT IN DUE SEASON. Deal with

US after thy goodness, who givest food to all flesh
fill
OUR HEARTS WITH joy AND GLADNESS THAT We also ALWAYS
HAVING SUFFICIENCY IN ALL THINGS MAY ABOUND IN EVERY
for

GOOD WORK
(F. 86)

When

thou art come

to the

end of

the

month paopt thou sayest

Vouchsafe, o Lord, to bless the sowings and the increase of the

earth

and

the rest

of the prayer of

lo

is

And

the fruits.

in

likewise

when

month athor

the

midcourse thou sayest

Vouchsafe, o Lord, to bless the fruits of the earth

and

the rest.

And

likewise at the

Vouchsafe, o Lord,

end of

the

month athor thou

sayest

send rains of blessing and ordered

weathers and plenteous dews on the fruits of the earth bless
to

15

them
and

When

the rest.

thou hast reached the 12th of the month paoni thou sayest

Vouchsafe, o Lord, to bless the fullness of the rivers of water

bring them up
till

the

middle of the month paopi.

And from

the 15th of the

month paopi

thou sayest

Vouchsafe, o Lord, to bless the waters of the river

THE FACE OF THE EARTH
and

gladden

the rest
( 77!^ people)

2j^Kupig

25

(F. 227) o

eAenoov]

8iaK(i}v

Pray that God grant us mercies and compassions before the

ruling powers
that he soften their hearts towards us unto
good at all times that he forgive us our sins
:

o lepevs

30

Thy

servant the king of the land preserve in peace and

righteousness and strength. May all the barbarous peoples

THAT delight

WARS be subducd

unto him for the prossake 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
perity of us all

IN
:

speak

to his heart for the

The Liturgy of
may

the Coptic Jacobites

be found dwelling in all godliness

169

and honesty towards

thee
(
2

The people)

[Kupie eAGHGOv]

O lpVS

To

our fathers and our brethren who are fallen asleep, whose
souls thou hast taken, give rest, remembering all saints who
have been wellpleasing to thee since the world began our
holy fathers the patriarchs, the prophets, the apostles, the
evangelists, the preachers, the martyrs, the confessors, all just
:

10

WHO have BEEN MADE

PERFECT in the faith, and most

chiefly her that is holy glorious mother of God and evervirgin,
the holy theotokos Mary, and S. John the forerunner and baptist
and martyr, and S. Stephen the protodeacon and protomartyr,
and S. Mark the apostle and evangelist and martyr, and the
holy patriarch Severus and S. Cyril and S. Basil and S. Gregory
and our righteous father the great abba Antony and our father
abba Paul and the iij abbas Macarius and our father abba John
and our father abba Pishoi and our Roman fathers and our
father abba Moses and the xlix martyrs and our father abba
John the black and the whole choir of the saints. Not that we,
o master, are worthy to intercede for their blessedness who are
SPIRITS

15

20

there, but with intent that standing before the tribunal of thine

onlybegotten Son they

may

poverty and weakness.

Be

in

recompense intercede

for

our

the remitter of our iniquities for the

25

sake of their holy prayers and for thy blessed name's sake
WHEREBY WE ARE CALLED. Remember, o Lord, our holy
orthodox fathers and archbishops who have fallen asleep aforetime,

who have rightly divided the word of truth, and

give us also a part and

those

whom we remember

a lot with them, remembering also 30

to-day

The names of them that have fallen

^

asleep are recited here

[o SiaKcov

Pray for our fathers and our brethren who have fallen asleep
and gone to their rest in the faith of Christ since the world
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

and

the laics,

fathers

souls

Then
5

And

the priest shall say

these, o Lord,

those

we have

and them
are gone

and

not recited,

that are not in our minds,

who have

to their rest in the faith of Christ,

Abraham and

to all their

\afier the diptych']

whose names we have

them that each of us has

all

rest to all their souls in

10

repose of

for all

our God may grant rest

that he forgive us our sins]

christians, that Christ

recited
in

and

memory

fallen asleep

and

vouchsafe to grant

the bosom of our holy fathers,

nourish them in a place of

Isaac and Jacob

waters of comfort, in the paradise of

whence sorrow and sighing and weeping have fled

pasturage beside the

joy,

AWAY,

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,
vouchsafe to forgive them
for there is none clean from
blemish, not even if his life on earth be but one da3^ To those,

in the

15

20

25

o Lord, whose souls thou hast taken, grant rest may they be
COUNTED WORTHY OF THE KINGDOM OF hcaVCn. And tO US all
:

grant that our end be christian, wellpleasing in thy sight, and

them and us a part and a

give

lot

with

all

thy saints
(

30

The people^

^I^Kupie

eAeHoov]

o SiaKwv

Pray

for those

the

who have

firstfruits,

the

charge of the

oils,

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:
3r

o lepevs

The
offer

sacrifices, the oblations, the thankofferings of

honour and glory

to thine holy

them

that

name, receive upon thy

The Liturgy of

the Coptic Jacobites

i^ji

reasonable altar in heaven for a sweetsmelling savour, into thy

vastnesses in heaven, through the ministry of thine holy angels

and archangels

Abel and

like as

thou didst accept the

the sacrifice of our father

righteous

gifts of

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 of 10
temporal their houses, their garners fill with all good.
Compass them about, o Lord, with the host of thine holy angels
and archangels. Like as they have remembered thine holy
name upon earth, do thou remember them also, o Lord, in thy
kingdom, and in this world forsake them not
15
:

(^The people^

2[Kupie eAcHGOv]
o SiaKcov

and confirmation of our honoured father

patriarch abba
or
that the Lord God preserve him
alive unto us for many years and in peaceful times
that
he forgive us our sins

Pray

for

the

life

20

o icpevs

Our

patriarch honoured father abba A^ or AT preserve to us in

many

holy ponti-

25

which thou hast thyself committed unto him according

to thine holy and blessed will, rightly dividing the word of
TRUTH, feeding THY PEOPLE in hofincss and righteousness.
Bestow on him with us peace and safety from all places and
his prayers which he maketh on our behalf and on behalf of all
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

30

righteousness in thine holy church

35

safety

years in peaceful times

fulfilling that

ficate

The

people")

^TKupie eAcHaov]

The Egyptian Rite

172

o SiaKcov

Pray

our fathers orthodox bishops in all places and the

presbyters and the deacons and every order of the church,
for

that the
5

Lord God

the last breath

them in the orthodox

he forgive us our sins

stablish

that

faith

unto

o lepcvs

Remember, o Lord, the orthodox bishops

presbyters,

the

deacons,

the

subdeacons,

in all places, the

the

readers,

the

monks, the virgins, the widows, the

orphans, the celibates, the laics, them that are knit in marriage
and them that are bringing up children, them that have bidden
us remember them and them that have not bidden, those we
know and those we know not, our enemies and our beloved
o God, have mercy on them
singers, the exorcists, the

10

{The people)

15

^[Kupie eAeHGOv]
O 8iaK(dV

Pray

that the
20

orthodox in all places of the world

deliver them from all evil that he

for the residue of the

Lord God

forgive us our sins

O lpVS

Remember, o Lord,

the residue of the orthodox in

all

places

of the world
( The people)

^[Kupie GAeHoov]

25
o SiaKcov

Pray

for the stability of this holy place

fathers,

and

places of our

all

the deserts and the ancients that dwell therein,

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 icpevs

Remember, o Lord,

35

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
this thine

(The people)

-[Kupie eAenoov]

The Liturgy of

the Coptic Jacobites

173

o SiaKcov

Pray for those who stand

us in prayer

and have fellowship with

Lord God accept their prayers that

in this place

that the

he forgive us our sins

o icpevs

Remember, o Lord, them

and have
fellowship with us in prayer, our fathers and our brethren and
keep
the rest and them that are in all places of the world
them with us amid armies of holy hosts and deliver us from the
FIERY kindled dart of the devil and every diabolic ambush and
that stand in this place

'

10

the snare of false justification

O SLaKCOV

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

Pray

for all that

:

^5

o lepevs

Remember, o Lord,

all that have bidden us remember them

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

in

20

remembrance of them which has

time be to them in recompense a strong

of each one of us, and

the

let

been made at this

and prevailing defence against
counsel of evil

all

hurt of the devils and the

men
o SiaKcdv

Worship God
Tjovxia

Remember, o Lord,

in
:

my

thou, o priest, alone

and wretched soul and grant

understand how great a thing it is for me to stand at
thine holy altar, and cut off from me all pleasures of ignorance

me

^5

fear and trembling

feeble

to

30

and those of youth, that this be not unto me for a burden in the
defence of that fearful day and deliver me from all working of
the adverse power and destroy me not with mine iniquities
neither being angry with me for ever reserve my evils
for me, but SHOW ME alsO THY GOODNESS AND SAVE ME THAT 35
am UNWORTHY, ACCORDING TO THY MERCY which is ABUNDANT
:

towards

me
cry aloud here

that I

may

bless

thee at all times all the days of my life

T^h^

174

Egyptian Rite
(

The people)

2|-K^jpig

eAeHGOv]

o SiaKcov

order

and every orthodox hieratic

Lord God deliver them from all evil that

for this holy sanctuary

Pray also
:

that our

he forgive us our sins

o ipeu9

Remember
10

also,

o Lord, this thine holy sanctuary and every

orthodox hieratic order and all thy people which stands before
remember us also. Lord, o Lord, in mercies and compassions and blot out our iniquities, as a God good and a lover
of man have fellowship with us while we minister to thine holy
thee

name
(

The people^

2[Kupl6 eAGHOOv]

l^
o SiaKuv

our congregation and for all congregations of the

Pray
that the Lord God perfect them in
orthodox peoples
peace that he forgive us our sins
for this

{The people^

20

^[Kupie eAeHGOv]
o lepcvs

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 that make them let the deadly divisions of the heresies
come to an end. The enemies of thine holy church, o Lord, as
:

at all

times so

show them
30

now do thou humble

their

weakness shortly:

consume

their pride

and

bring to nought their

envyings, their plottings, their machinations, their knaveries

their calumnies which they bring against us, o Lord, make of

all

none

effect,

and

frustrate their counsel, o

35

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

the counsel of Ahitophel.

ten thousand doing thy will

O SiaKCdV

Oi KaGHjuevoi avaoTHje

The Liturgy of
o ipus

Loose them
deliver

that are

them

bound

them

that are

them

that are weakhearted comfort

them

that are fallen set

them

that stand stablish

them

that

satisfy

the

all into

Kupie eAeHaov

upon

Kupie eAeHoov

Kupie eAeHoov

way

Kupie eAeHGOv

of thy salvation

Kupie eAeHaov

Kupie eAenaov] 10

and us also redeem from our sins who

all

Kupie eAeHOOv

their feet

reckon them with thy people

over us in

eAeHoov

Kupie eAeHGOV

have strayed bring back

bring them

The people)

2|^|^^jp^e

that are in straits

hungry

ly^

the Coptic Jacobites

art a

watch and a shelter

things.

(THE THANKSGIVING CONTINUED)

O
Eic

SlUKUV

avQTOAac pAeyare

'5

o ipevs

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
for BEFORE thcC STAND
ALSO IN THAT WHICH IS TO COME
the THOUSAND THOUSANDS AND THE TEN THOUSAND TIMES TEN
THOUSAND of the angcls and archangels serving thee for before
:

20

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 covering their feet, with twain also flying

25

cry aloud, a priest

for at all

times

all

things hallow thee.

But with

hallow thee, receive our hallowing, o Lord,

praising thee with them and saying
o SiaKcov

TTpo(3x<J^Mv

at

all

them

our hands

that
also, 30

The Egyptian Rite

176

o \aos

Apoc
nAHpHC

Afioc

Kypioc cABACoe

Afioc

oupavoc kqi h th thc apiac coy AoIhc

o lEpevs

lo

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 \aos

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

AjLlHV
2

For thine onlybegotten Son our Lord and our God and our
Saviour and the king of us all Jesus Christ in the same night
IN WHICH HE GAVE HIMSELF UP to Undergo the passion in behalf
OF OUR SINS and the death which he accepted of his own
himself in behalf of us

25

all \he shall take the bread

30

his

will

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
:

upon

o Xaos

AjUHV

HE BLESSED

IT [second sign]

o Xaos

AjUHV

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 \aos

TTiaieuojuev kqi ojuoAofOujuev kqi boSa^ojuev

[The

priest shall

fut

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

it

15

[second sign]

o Xaos

AjUHV

he hallowed

it

[third sign]

o Xaos

20

AjUHV

he tasted, he gave it also to his own honourable saintly disciholy 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
FOR MANY and be given for the remission of sins do this
ples and

IN

25

commemoration of me
o Xaos

TTaAiv nioieuojuev kqi ojuoAoroujjev kqi boSa^ojuev

[

The

priest shall point with his

hands towards

the

body while saying]

For as often as ye shall eat of this bread [and he shall 30

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 Ganaton gou Kypie KATArreAAoMGN

kqi thv ariav

avaaraoiv kqi avaAHju\j/iv ojuoAoroujuev.

sou

35

The Egyptian Rite

178

<THE INVOCATION)
o ipevs

Now
5

10

also,

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

Kata to eAeoc coy Kypie kqi mh kata tag AMApiiAC hmoon

O lpVS

15

BEFORE THINE HOLY GLORY wc havc

OWN, o our holy Father

sct thine

o Xaos \shall say while bowing

Ze

gift

OF thine

down]

aivoujuev oe euAoroujuev 001 eu)(apioTOujuev Kupie

0eoc hjuoov

KQi beojueea oou

20

own

o StaKtov

KAivare 0eoo juexa 90^00

o icpevs [^bowing shall say the mystery of the descent of the

Holy Ghost]

iriKXif]o-is

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

my

defilements of

Holy

thine

heart deprive thy people of the descent of

Spirit
Here

the priest cries

aloud

For thy people and thy church beseech thee saying

o Xaos

Have mercy upon

God

us,

o iepvs

it]crvxia

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

kingdom of thy
is

infinite

glory, him, the Paraclete thine

hypostatic, the indivisible, the unchangeable,

who spake

the giver of Hfe,

apostles,

who

containeth him

who filleth
his own will

and of
working sanctification on those
ministerially

who

who

Spirit,

is

the Lord,

in

all

places and no place

after thy

whom

15

goodpleasure

he delighteth, not

simple in his nature, manifold in his operation,

the fountain of the graces of God,

WHO proceedeth from

thee,

Holy

law and the prophets and the

in the

everywhere,

is

10]

bosom, from the throne of the

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 icpcus [shall sign

cries

and

that

he may make

this

the host three times

25

and]

aloud

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

o Xaos

AjUHV

the

35

The Egyptian Rite

i8o
that they

may be

who shall receive of them unto faith

without dissimulation, unto endurance

to us all

unsearchable, unto love

perfected, unto hope established, unto faith, unto watchfulness,

unto healing, unto joy, unto renewal of soul and body and
spirit, unto glory of thine holy name, unto fellowship of blessedness of eternal life and immortality, unto forgiveness of sins,
that in this also as in all

things thy great holy name, in

may be

all

and blessed and

exalted with Jesus Christ thy beloved Son and the Holy Ghost

things honoured and blessed,

o

glorified

o Xaos XeYCi

Qanep hv

kqi eoriv kqi eoiai eic peNeAC r^NeooN kqi eic roue

Gujunavrac aioovac toon

qjuhv.

qicjovcov.

(the consignation)
\The

priest shall say

EipHVH naaiv

15

The people shall say

Kai TOO nveujuQTi gou]

A
20

prelude of the prayer of

Our Father which

art in heaven

Again let us give thanks to God the almighty, the Father of

our Lord and our God and our Saviour Jesus Christ, for that he
hath vouchsafed us again at this time to stand in this holy place
to lift up our hands and to minister to his holy name.
Let'
us again pray him that he account us worthy of the fellowship
and the participation of his divine and immortal mysteries

and

^[o

25

Xaos

AjUHV]
\_he

shall take the pure body tn his

upon

hand and

left
it

shall

his right finger

the holy

body

\^The people shall say

30

We

worship thine holy body

then he shall dip his finger in the blood

and make a sign on

and the precious blood

[The people shall say
35

put

saying]

and thy precious blood

the blood saying]

The Liturgy of

i8i

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'S PRAYER)

\The

priest shall say

EipHVH naaiv
The people shall say

Kai TOO nveujuQTi sou]

10

o 8iaK(ov

TTpoGeuEaaGe

prayer for

Our Father which

thou sayest

[The

it

art in heaven, of the patriarch Severus

at the

anaphora of S. Mark

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
:

even us sinners, to stand in

holy place and to accomplish these holy mysteries of the
HEAVENLY PLACES with iutcut that, like as thou hast accounted us
that thou hast accounted us worthy,

this

worthy

to accomplish them, so also

we may be accounted worthy

communion in them and participation of them. Thou who

didst OPEN THE EYES OF THE BLIND, Opcn THE EYES OF OUr hcartS,
that casting away from us all darkness of malice and wickedness, 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 OU his MOUTH AND SAID tO him Lo
THIS HATH TOUCHED THY LIPS
IT SHALL TAKE AWAY THINE
in Hkc manner for us
INIQUITIES AND PURGE all THY SINS
of

25

30

also

humble

sinners,

who

safe to purge our souls

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 abundance of thy gifts, o our master, be not to us for an occasion of
AN EXCEEDING WEIGHT of Condemnation, as being unthankful to
thee, even thee our benefactor
but bestow upon us thine Holy
Spirit that with a pure heart and an enlightened conscience,
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,

lo

15

Father which art

heaven

in

o Xaos

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
I

20

we beseech

Our Father

which art in heaven

[secretly]

Lord our God, lead none of us into

TEMPTATION which wc are not able to bear by reason of our
weakness but with the temptation give us also the way of
ESCAPE THAT WE MAY BE ABLE TO QUENCH ALL THE FIERY
kindled darts of the enemy, and deliver us from the evil
one and his works in Christ Jesus our Lord through whom
Yea,

25

prayer after

thee, o

and

T,Q

the rest.

<THE INCLINATION)

Tac Ke9aAac

SiaKcov

hjuoov too Kupioo KAivoojuev

o Xaos

^5

Evooniov aou Kupie

The Liturgy of
[

The

the Coptic Jacobites

priest shall say the

prayer of Indtnatton]

prayer before the receiving of the mysteries, of fohn of Bostra,

To

thee, o

we bow our minds and our

Lord,

183

to the

Father

bodily necks

acknowledging thy sovereignty and confessing our servitude

and asking also for what is expedient for each one of us thou 5
therefore, o good and lover of man, we pray thee, set us free
from the passions which trouble us, the risings of the love of
the sin of the flesh and the passionate pleasings of ourselves
and divisions full of antipathy and all warfare one with another
and all inward corruption that lies in heretical words and 10
STRIFES TO NO PROFIT and disputes full of contentiousness
wipe them all out, o our master, from the conversations of us
strengthen
all and in all things account thine own what is ours
us in the patience of thy will. Grant us also now force of
knowledge and strength of understanding that rising above the 15
earthly senses we may receive these gifts in sincerity and
without passion and ^ conformably to the nature of the mystery
of thine onlybegotten Son% unto salvation of us all, unto glory
and honour of thine holy name, the Father and the Son and the
Holy Ghost, now and ever and world without end. Amen.
20
:

(F. 109a)

prayer of Absolution,

to the

Father

Master Lord God almighty, the healer of our souls and our
bodies and our spirits, thou who saidst to Peter by the mouth
of thine onlybegotten Son our Lord and our God and our
upon this rock 25
Saviour Jesus Christ Thou art Peter
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 SCrvantS 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
:

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 11.
*

Copt.

arabic

'

The Egyptian Rite

184

THOU ART MERCIFUL AND GRACIOUS, THOU ART LONG SUFFERABUNDANT IN THY GOODNESS AND TRUTH. But if We
have sinned against thee whether in word or in deeds, pardon,
for

ING and

God good and

forgive us, as a

power
10

a lover of man.

Absolve us
from
all sins and from all curses and from all denials and from
all false oaths and from all intercourse with the heretics and the
heathen.
Bestow on us, o our master, understanding and
[and absolve

that

thy people

all

we may

heaven

name

he will]

from every evil work of the

times to do thy goodpleasure
with the choir of thy saints in the kingdom of
utterly flee

adversary, and grant us at

write our

whom

here he mentions

in Christ

all

whom

Jesus our Lord through

and

the rest.

(THE ELEVATION, CONSIGNATiON AND COMMIXTURE)

15

SiaKcov

Mera 90P0U Oeou

The priest {shall take

npoax<J^Mev

the asbadikon in his

Ta

hands and] hallow saying

aria toic afioic

o Xaos

20

Eic TTaTHp arioc

Yioc arioc

eic

ev TTveujua ariov

ajuHv
O lpVS

Kupioc jucTa navToov

o \aos

Kai jueia tou nveujuaroc oou

2c

o ipcvs [shall sign with

it

on

EuAofHTOc Kupioc

the precious blood once

Oeoc

eic

and

say]

touc aioovac

ajuHv
o lepevs [shall raise
it

30

it

on

ZcoMO apov Kai

from
the

the chalice with care

aijua tljuiov

TOU eeou
[then he shall sign the blood with

Afiov
35

Tijuiov

and

pure body and shall say]

it

shall

make one

sign with

ofJioXoYia

aAHGivov Ihoou XpioTOu tou uiou

Hjuoov.
once

and

ajUHV
shall

put

it

in the chalice saying]

Gwjua Kai aijua aAHGivov Ihoou Xpiarou tou uiou

TOU eeou

hjuoov.

ojuhv

The

Littergy of the Coptic Jacobites

hand and

\then he shall take the middle third in his

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

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
Having confessed the good
mixture and without alteration.
begotten

confession before Pontius Pilate he gave

own

holy tree of the cross by his

on the

also for us

it

himself for us

will,

all.

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

shall lay the elements front his

\Jte

hand on

the paten

The deacon

Amen amen amen

Pray

and

for us

believe,

believe,

believe that this

Amen

so in truth.

is

who have bidden us remember

house of the Lord].

for all christians

them

in the

20

(THE COMMUNION)

O
Ev

eipHVH

-^

SiaKojv

KQi

XpioTOu

arann

Ihoou

And he says Amen and prays

\j/0(AAoojuev

Allholy and consubstantial and un-

me
in his

holiness

AAA AOUia
,

the rest

r T^

of Ps.

to receive this holy bread unto

cl

to bring forth fruit w^ellpleasing

unto thee, that evidently pleasing thee

may live

in thee

doing thy command-

ments, calling upon thee, Father,

making bold and invoking thy king- 35

DOM and THY will: and hallowed
r
u^
for mighty
also be thy name in me
art thou in all things and blessed.
,

AAAhAOUIQ

life

and not unto condemnation and grant 3

me

^AaAhAOUIQ

this 25

divided and unspeakable Trinity, grant

Praise him in the firmament

OF HIS POWER

nd

on

wise saying

o Xaos

AAAhAGUIQ

O praise God

prayer which the priest says alone when

he would receive of the holy mysteries

The Egyptian Rite

86

AoSa

Thine

FTaTpi kqi Yioo koi arioa

the

is

glory

for

ever.

Amen
llveujUQTi

.
And

Kai VUV KQI aei kqi eiC TOUC

aioivac

This

is

of the
^ppi^

Twv aicovwv. qmhv >

\When

,.

after this

prayer

let

htm

receive

body, and in partaking also

the holy

chalice let

him say Amen

^^^^ ^^

^^ t^^

^^^^

twice to

^^^^^

he communicates any one he shall say

body and blood of Emmanuel our God.

in truth the

Amen
And

the

cotnmunicant shall say

Amen
lo

\When

the paten is brought

Blessed

is

down

to

believe]

commumcate

he that cometh

in

the

women

the

deacon shall say

the name of the Lord],

(thanksgiving)
[The deacon

TTpooeuSaaBe unep thc aSiac

jueTaAHXj/ecjoc axpcxvxoov

kqi enou-

paVlOOV TOOV QflOOV JUUOTHplOOV

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
participation of these holy mysteries.
But giving indulgence
unto the weakness of our nature, forgive us, spare us, have
compassion upon us, accounting not thy gifts to us for judgement 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 tco Kupioo

KAivaie

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 Hfe, Lord

Lord who fillest all guard us in all places whereon we shall
light
and the compunction which has come to us through
:

prayer and the encouragement unto right

unstolen and unrepented

of,

guard unto us
and in all places

life

that at all times

of thy sovereignty, looking unto thee and walking in the things

and wherein thou delightest we be not conday of the righteous judgement wherein every one

that please thee

founded
shall

in the

receive retribution while

begotten

Son

angels stand and thine only-

giveth judgement, our

Saviour Jesus Chrisf through

lo

Lord and our God and our

whom

and

the rest.

<THE dismissal)
Likewise also a prayer of Imposition of hands after the receiving of the
mysteries

God who

whom

all

art

thou sayest

it

in the

anaphora of S. Cyril

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

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,

20

have bowed their neck to thee guard them in the way of

RIGHTEOUSNESS may they be holy and without blemish
deliver them and preserve them from every operation of the
adversary and every power of the devil, open thou their eyes unto
the holy mysteries of thy law, fill them with the grace of thine
Holy Spirit and keep them without blame from this evil
WORLD THAT NOW IS, comfort them with spiritual and heavenly
may they be accounted worthy of thine inheritance
comfort
incorruptible to come by the intercession of the holy glorious
evervirgin theotokos S. Mary and the prayers and the supplications 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

30

35

The Egyptiari 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
5

and the holy abba John the black and all the choirs of the
through whose prayers and supplications vouchsafe us,

saints,

o our master, to attain unto a part and a lot with them in

kingdom of heaven in Christ Jesus our Lord through

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
the

whom
lo

{The people shall say

KupiG 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

and

hand and his brother priests above and below

like) and he shall bless them and give them
reading the blessing. And to our Lord be glory

his face with his

the whole congregation {shall

20 the dismissal and shall end with

do the

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

ORDINANCES

<THE OFFERTORY)

And

let the deacon bring the oblation to [the

newly consecrated bishop],

(THE THANKSGIVING)

And

then he shall lay his

hand on

the oblatton with all the presbyters

giving thanks shall say on

The Lord
And

May

lift

and

wise

be with you all

the people shall

answer

he be wholly with thy spirit

And

We

this

the bishop shall say

Lift

up your hearts

And

the people shall say

10

them up unto the Lord our God

And the bishop shall say

Let us give thanks unto the Lord

77!^ people

It is right

And

and

15

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
a SAVIOUR and redeemer, the angel of thy counsel, who is
the

Word

by thy

from thee, through whom thou madest all things

And thou sentest him from heaven into the bosom

will.

20

The Egyptian Rite

iQO
of the virgin

womb and
he might

he was made flesh and was carried

thy Son was revealed of the

fulfil

thy will and

make

in

the

Holy Ghost

that

a people for thee by stretching

out his hands, suffering to loose the sufferers that trust in thee
5

who was

delivered of his

own

passion that he might

will to the

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 oftcn as ye do this ye
shall DO it in remembrance of me.
:

lo

(THE INVOCATION)

Remembering

therefore his death and

his resurrection

we

thee this bread and cup giving thanks unto thee for that

15 offer

thou hast made us meet to stand before thee and do thee

beseech thee that thou wouldest send
thine Holy Spirit on the oblation of this church
give it

priestly service.

We

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
together unto

20

all

{Of
25

He
this

the oblation

of

that shall offer oil in the offering of bread

manner,

oil

and

if he use not these words, shall give

wtne, likewise giving thanks in

thanks in other words

to the best

of his power saying

Like as hallowing
that are anointed

thou givest it to them

wherewith thou didst anoint

this (creature of) oil

and receive

it,

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

again

we beseech

the almighty

Lord and our Saviour Jesus Christ

Lord the Father of the

to grant us to take with

The Ethiopic Liturgy

condemn any of us but

blessing this holy mystery and not to

make meet

all

191

that partake of the reception of the holy

of the body and blood of Christ the almighty

to

mystery

Lord our God

The deacon shall say

Pray ye

(77!^ bishop shall say)

Lord almighty, grant us effectual reception of this holy

mystery and condemn none of us but bless every one in Christ
through whom to thee with him and with the Holy Ghost be
glory and dominion [both now] and ever and world without
end.

10

Amen.
THE inclination)
77!^ deacon shall

Ye who

stand,

say

bow down your heads

{The bishop

shall say)

15

Lord eternal which knowest what is hidden, unto thee thy

people have bowed down their head and unto thee have subdued the hardness of heart and flesh
behold from heaven
THY DWELLiNGPLACE and blcss them, men and women incline
THINE EAR TO them AND HEARKEN UNTO their PRAYER stablish
them WITH THE STRENGTH OF thy RIGHT HAND and protcct
them from evil affliction be thou to them a guardian, to body
and soul increase unto them and us faith and fear through
thine only Son through whom to thee with him and the Holy
Ghost be glory and dominion always and world without end.
Amen.
:

20

25

<THE ELEVATION)
The deacon shall say

Give we heed

And

the bishop

30

Holiness to the holies

{lacuna in MS.)

The people shall say

One

is

the holy Father

one

is

the holy

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 hytnn of praise and

the people shall

saving medicine of the soul whereby sin

is

go

in to receive

forgiven.

(THANKSGIVING)
Prayer
10

has delivered

after he

(Jthe

communion^

Lord almighty, Father of the Lord and our Saviour Jesus

Christ,

we

give thee thanks for that thou hast granted us to

Let it not be unto guilt nor unto

judgement but unto renewing of soul and body and spirit
through thine only Son through whom to thee with him and
with the Holy Ghost be glory and dominion eternally both
now and ever and world without end. Amen
take of thine holy mystery.

15

77!^ 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

grant that they

may

in

thy

fear,

with thy majesty adorn them,

think the things that are thine and believe

may will what is

even peaceableness without offence and wrath through
thine only Son through whom to thee with him and the Holy
Ghost be glory and dominion

30 the

things that are thine and grant that they

thine,

{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

19;

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 everjrthing 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 25th psalm of David Unto thee, o Lord,
WILL I LIFT UP MY SOUL, the 6ist Hear MY CRYING, o GoD, the loznd Hear
MY PRAYER, o LoRD, the lo^rd Praise the Lord, o my soul, the 12,0th Out
OF THE deep and the i^^st Lord, I am not highminded

lo 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 Liturgy of

Abyssinian Jacobites

the

195

Holy Spirit upon the church and upon this ark and upon all their holywhereon 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 remembrance 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

And he shall bow before

the veil

the veil

Lord our God, who knoweth the thought of man and trieth the heart and
reins
this

my

forasmuch

as, albeit I

holy place, disdain

me

am

not worthy, thou hast called

not nor turn

away thy

me

to minister in

away

face from me, but take

and purify the uncleanness of my soul and my body. And now I pray
thee blot out my error and the trespass of thy people and lead us not into
temptation. Yea, Lord, thrust me not away and make me not ashamed of my
HOPE but send down upon me the grace of the Holy Ghost and make me meet
sin

to stand in thy sanctuary that

may

unto thee a pure oblation with an 20

off'er

my error

and my sin and remember not the

trespass of thy people which they have wrought wittingly or unwittingly vouchsafe 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.
25
Amen

humble heart

for the remission of

And

he shall say the prayer of Basil

Lord our God and our creator who hath made all things through his
word and hast brought us in unto this mystery by thy wisdom, who didst
form MAN and madest him to be ruler over all creatures that he might
judge in RIGHTEOUSNESS AND PURITY: GRANT US THE WISDOM which dwelleth 3
in thy treasuries, create in us a clean heart and forgive us our sins and
hallow our soul and make us meet to draw nigh unto thy sanctuary that we

may

offer

unto thee an oblation and

spiritual sacrifice for the remission of the

our Lord and our God and our Saviour Jesus Christ who
hast RAISED us FROM THE EARTH AND LIFTED US UP OUT OF THE DUST, THAT 35
thou MAYEST SET US WITH THINE ANGELS AND WITH THE PRINCES OF thy PEOPLE,
make us worthy of thine holy gospel and of thy love, and in the greatness ot
sin of thy people.

thy lovingkindness hear us that

we may

thee a good oblation and spiritual

thy lovingkindness and mercy.

do thy will

fruit that

Accept

may

in this hour, offering to

be wellpleasing unto thee

in

send upon us and 40

be to the glory of thine only Son

this spotless oblation,

upon this mystery thine Holy Spirit let it

our Lord and our Saviour Jesus Christ world without end.
:

The Egyptian Rite

196

(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
:

10 and blood of our Lord Jesus Christ: for holy and

name. Father and Son and Holy Ghost, both

end

full

now and

of glory

is

thine holy

ever and world without

Prayer over the ntdchfaddt

Lord our God and our Lord Jesus Christ, to whom belong treasuries which
giver of good things to all that trust in
15 are full of lovingkindness and mercy, o
him, who did spread out the heaven by his wisdom and gave a diverse law
to the firmaments and the clouds and the skies, the line whereof hath not
changed now also, o our God, thou lover of man, send down thine hand and
the power of thy godhead upon these cloths which shall cover thine holy body.
20 Thou who didst send power on the cloths which were wrapped around thine
holy body in the sepulchre, let these also be made in the likeness of those that
are in the heavens for thine is the glory and the power and the might with
thy Father and the Holy Ghost both now and ever and world without end.
:

Amen.

(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
lifteth up the lowly from the
30 creatures, who is exalted above all glory, who
earth and exalteth them to heaven thou who hast manifested unto us A new
WAY for our salvation, whose mercies are numberless, o good, lover of man, by
thy will thou hast taught us poor ones, thy people, to know the mystery of
praised also be thy glory which thou
thine holiness and thine awful word
:

our God, good and lover of man, suffer us to come

35 hast ordained for us. Lord
befitteth thy
into thine holy place and read the mysteries of thy words as
godhead with a right faith do thou make the light of thy glory to shine upon
:

which removeth from us the polluting thought and the deed of sin, and send
upon us the grace of the Holy Ghost, the consuming fire, which the fiery ones
evil thought and burneth up sins
40 cannot approach unto, which consumeth the
vouchsafe knowledge to the eyes of our hearts and keep our lips from
us,

for thou art the

speaking evil, give us peace and teach us righteousness
holy garment, the medicine of our sickness, the artificer of our kind. And
make us to become meet for this thine holy mystery and put away from us all
:

The Liturgy of
evil

the

Abyssinian Jacobites

thoughts and lusts which fight against the soul that

we may

197

offer

unto

Through thy

thee a good heavenly oblation without spot or uncleanness.

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

priest shall rise 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

the tabot once

himself^.

<THE PROTHESIS

And

while he dresseth the tabot he shall say this prayer following

Lord which knoweth the hearts of each and all, which dwelleth in the
HOLY place, which is without sin and alone able to forgive sin whereas thou

knowest, o Lord, that

am

not pure for this thine holy service and that

not the countenance wherewith to draw nigh and to open

thine holy glory

my

am

sin, for I

''

my mouth ^

have

before

yet according to the multitude of thy mercy forgive

a sinner

grant

me to

find grace and mercy in

and send me thy power from on high that

this

me

hour 20

may be made worthy and may

accomplish thine holy service according to thy will and thy goodpleasure, and
that this incense also

may

be a sweetsmelling savour.

o our Lord, be with us and bless us

the light of our souls and our

life

for

And

do thou

also,

thou art the absolver of our sin and

and our strength and our hope and our refuge 25

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

to thee

and world without end.

Prayer

O God who

after he hath

prepared

the altar,

of the Father

hast taught us this great mystery for our salvation, thou

hast called us thy lowly servants, although

we

who

be unworthy, to be ministers

* The following alternative form of this rubric is given in a smaller hand in

the margin of
Again what is m.eet, that is what is necessaty for the priest by the
order of the kedddse of the mysteries for the ministry of the holy tabot. First he shall
come unto the tabot and take the vestment in his hand and turn his face towards the
east and bow three times and say Our Father which art in heaven.
And again
he shall turn to the people to see whether there is a deacon to minister before he puts
on the complete vestments : for if there is no deacon to minister and assist in the
ministration it will be impossible for the priest to take off his vestments after vesting.
And when he tailI vest, let the presbyter look whether the vestment is too long or too
short : for after vesting it is not proper to unvest.
And then he shall put on the
Akmdm and shall tie it with the Zendr. And he shall collect his thoughts and not
let them turn aside unto the business of the world nor even go out of the door of the
sanctuary. And if there is an archpope or a bishop present he shall take the vestments in his hand and turn to him and bless them for him before he vests.
D E wanting in B.

30

The Egyptian Rite

198

unto thine holy altar do thou, o our master, make us meet in the power of
THE Holy Ghost to accomplish this mystery to the end that without falling
into judgement in the presence of thy great glory we may present unto
thee a sacrifice of praise and glory and great comeliness in thy sanctuary.
O Lord giver of redemption and sender of grace, who workest all in all, grant
Yea, Lord our God, we pray
us, Lord, that our gift be accepted in thy sight.
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
according to the gift of the Holy Ghost in Jesus Christ our Lord to whom with
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.
:

z^

10

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 tremoblation and hallow it.
bling stand ye up and pray that the peace of God be with
me ^ and with all of you.
And when the priest is vested all the people shall say ^ in the first mode^
Halleluia.

20

If there be any one of the faithful that hath entered the church at the time of the
kedddse and hath not heard the holy scriptures and hath not waited until they finish
the prayer and the kedddse and hath not received the host, let him be excommunicate

from

the church

for he hath violated

the heavenly king, the

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

'^.

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
30 power and virtue and purity and the grace of the Holy Ghost and thy glory
that they may make therein the holy body of thine only Son in this holy
for thine is the glory with thine only Son and the Holy
apostolic church
choice vessels and set

Ghost both

now and

ever and world without end

The people shall say

35

Thou art the pot of pure gold wherein is hidden the manna,
THE bread which COMETH DOWN FROM HEAVEN AND GIVETH
life UNTO all THE WORLD
"

you A.
W.Fell Canones apostolorum

^ or in

unison

fidelis
1, p. 34: Can.vii Quivis
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

aethiopice Lips. 187

The Liturgy of
The

making

priest

Son of the living God, hagiasma tOn pneu-

Amen

hagios in truth.

and

hand

then he shall take the host ^with his pure

rub

it

and under

over

while wet

and

hallow with thy power and give virtue to

this

shall

saying

Christ our very God, sign with thy right hand and bless with thine

bread

let

hand and

be for the remission

it

Amen

of the sins of thy people.

and

199

bread shall say

the sign over the

Eulogios Kyrios lesous Christos

mat5n

Abyssinian Jacobites

the

then the assistant shall receive

tt

into the ntdchfad saying

Like as Joseph and Nicodemus wrapped thee in linen clothing and spices and lo
thou wast wellpleased in them, in like manner be wellpleased in us

and

The hallowing and

then the priest shall take

the Father, for the remission of sin.

and the holy be

And

it

and say

this

the thanksgiving and the exaltation, accepted be

in this

Power and

holy apostolic church.

it

Amen.**

li^

then the priest shall compass the tdbot with the taper in front of

and

compass

the deacon shall

The

Lord our God,

who

within the ark and of

it

thrice

him

holding the chalice

priest shall say

didst accept the offering of

Abraham on

God

of

blessing and light, hallowing

Abel

in the

wild and of Noah

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

world and

in that

which

recompense him with a goodly recompense in this

come both now and ever and world without end 25

is to

and

the deacon shall say

The Lord
*^

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

oo

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 sustenance 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
C.
be it, so be it.
*

over

and with
it

The Egyptian Rite

200
which

we

for thine
lifegiver

is

have presented on thine holy altar

both

now and

holy apostoHc church

Holy Ghost the

ever and world without end.

Prayer over
5

in this

the glory with thy good heavenly Father and the

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
drink thereof believingly. Glory be to thine heavenly Father and to the Holy
Ghost the lifegiver both now and ever and world without end
:

lo

second prayer, of the nuptials, over the chalice

Christ our very God,

who

wentest to the marriagefeast

thee in Cana of Galilee and didst bless them and didst

when they

make

the water

called

wine

wine which is set before thee bless it and hallow

become the joy and the life of our soul and our body
At all times may the Father and the Son and the Holy Ghost be with us
Fill it with the wine of rejoicing for good, for life and for salvation and for the
remission of sin, for understanding and for healing and for counsel of the Holy
23 Ghost both now and ever and world without end
Purity and sweetness and blessing be to them that drink of thy blood

15 do thou in like sort unto this

it

and cleanse

it

let it

precious alethinos true.

Prayer over the cross-spoon

Lord our God, who didst make thy servant Isaiah meet to behold the seraph
25 when with the tongs in his hand he took therewith a live coal from off
THE ALTAR and laid it on his mouth now, Lord Father almighty, place thine
holy hand upon the cross-spoon for the administering of the holy body and
blood of thine only Son our Lord and our God and our Saviour Jesus Christ
bless now and hallow and cleanse this cross-spoon and'g;ive it power and glory
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* almighty

35

The people shall say

Amen
(JThe priest shall say)

And

blessed be the only

Son our Lord Jesus Christ^

(^The people shall say^

40

Amen
*

-H

the Father C.

who was made man

of the holy virgin

Mary

for

our salvation C.

The Liturgy of

the

Abyssinian Jacobites

201

{ The priest shall say^

And

Holy Ghost

blessed be the
<

the Paraclete*

The people shall say^

Amen
and he

shall say over the chalice also in like

^ Again

manner

he shall say over both^

Glory and honour are due unto the holy Trinity the Father
and the Son and the Holy Ghost coequal Trinity both now and
ever and world without end.

And

the priest shall turn to the assistant joining

Remember me, my

He

hands with him when he

father presbyter

also shall answer him, saying

The Lord keep thy priesthood and accept

And

then the priest shall stand upright

forth his

One

is

lo

word

speaketh the

hand and

and

thine oblation.

with his face to the east stretching 15

shall say with a loud voice

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

say

25

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.

30

The Egyptian Rite

202

(enarxis)
deacon shall say

77!^

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

spirit

priest shall say the prayer

of Thanksgiving

thanks unto the doer of good unto us, the merciful

God the Father of our Lord and our God and our Saviour
Jesus Christ for he hath covered us and succoured us, he
hath kept us and brought us nigh and received us unto himself
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

in this holy

day

all

the days of our

life

peace

Pray ye
20

Lord Lord God almighty, the Father of our Lord and our
God and our Saviour Jesus Christ, ^we render thee thanks upon
every thing, for every thing and in every thing

for that

thou

hast covered us and succoured us, hast kept us and brought us

nigh and received us unto thyself and undertaken our defence

25

and strengthened us and brought us unto

this

hour

The deacon shall say

Entreat ye and beseech that the Lord have mercy upon us and

30

compassionate us and receive prayer and supplication from

his saints in our behalf according to what is expedient at
all times.
May he make us meet to partake of the com-

munion of the blessed mystery and remit unto us our

The

For

this

cause

we pray and

of man, grant us to
35

fulfil

AB

omit.

entreat of thy goodness, o lover

this holy

'Mn peace ^ along with thy fear.

"

sins

priest shall say

day

all

the days of our

All envy and

^

and

in all

all trial

peace C.

and

life

all

The Liturgy of

the

Abyssinian Jacobites

203

men and

the

insolence of adversaries secret and open remove far from

me

the working of Satan and the counsel of evil

benediction

and from

all

thy people and from this holy place of

thine benediction towards the altar all good things that are expedient
and excellent command thou for us, for thou art he that hath
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 mankind 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.
\

10

The deacon shall say

Stand up
The assistant

for prayer

15

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

''

The deacon shall say

Pray

for

them

20

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

2g

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
church, an oblation,
5

firstfruits, tithes,

a thankoffering, a memorial,

whether much or little, and for those who

wish to give and have not wherewith to give. Thine acceptance
of their ready mind grant thou unto every one let the recompense of blessing be a portion world without end. Amen.
in secret or openly,

The
lo

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 uow also we pray and beseech
15 of thine excellent goodness, o lover of man, make thy face to
shine upon this bread pointing, and upon this cup pointing, which
we have set upon this spiritual ark of thine bless he shall bless once
the bread, and hallow he shall bless the cup, and cleanse them both
he shall bless once because of both, and change this bread pointing: let it
20 become thy pure body, and what is mingled with this cup
pointing thy precious blood and let it be offered for us all and
be the healing and salvation of our soul and our body and our
spirit.
Thou art the king of us all, Christ our God, and to thee
we send up praise and worship and to thy good Father and to
25 the Holy Ghost the lifegiver who is coequal with thee both now
and ever and world without end. Amen.
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.

5Q

And

the presbyter shall say in

a low

voice this

prayer which

is

S. Basil's

Lord our God, who by reason of thine unspeakable love

towards mankind didst send thine only Son into the world
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 righteousness 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 Lihcrgy of the Abyssinian Jacobites

205

mystery when thou hast prepared it for our salvation be not to

all thy people for condemnation; but that it
be profitable for the blotting out of our transgression and the

us thy servants and

forgiveness of our negligence.

Glory and honour be to thine
holy name both now and ever and world without end. Amen.

And

the presbyter that assisteth shall say the Absolution

Lord Lord Jesus Christ the only Son, the

the Father,

who

of the Son

Word

of the Lord

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

10

YE RETAIN THEY ARE RETAINED

SINS

thou therefore now,

o Lord, hast vouchsafed unto thy pure ministers that do the

church that they should 15

loose every bond of
iniquity.
Now again we pray and entreat of thy goodness,
o lover of man, in the behalf of these thy servants my fathers
and my brothers and my sisters and of me thy sinful and feeble
servant and of them that bow their heads before thine holy 20
altar
make plain for us the way of thy mercy, break and sever
every bond of our sins, whether we have trespassed against
priest's office at all times in thine holy

remit sin on earth, should

bind

and

thee wittingly or unwittingly or in deceit, whether in deed or in

word or through
ness of man.

faintheartedness, for thou knowest the feeble-

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
mine own neediness also, I thy poor servant benediction towards
free us

mention those

set us loose

lately departed,

The Egyptian Rite

2o6

be absolved out of the mouth of the holy Trinity the

Father and the Son and the Holy Ghost and out of the mouth
of the one holy catholic and apostohc church, and out of the

himself

10

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
in Ephesus and out of the mouth of the honoured
father the archpope abba John and our blessed pope abba
Sinoda and out of the mouth of me also thy sinful and feeble
servant.
May they be absolved out of the mouth of our lady
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.

and the cc

15

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

faith

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
For the patience of souls we beseech, that the Lord vouchsafe

us the perfection of patience in

30

Lord have mercy upon us

Kiralayeson.

all

For the holy prophets we beseech,

with them
For the holy apostles we beseech,

our tribulation

that the

Lord number us

Lord grant us to
were wellpleasing and
apportion unto us a lot with them
For the holy martyrs we beseech, that the Lord grant us to
be

35

wellpleasing

even

as

that the

they

perfect the same conversation

For our archpope abba Matthew and our blessed pope abba
Stnoda we beseech, that the Lord grant them unto us long

The Liturgy of

the

Abyssinian Jacobites

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 restore them

country in peace
For those of the christian congregation

we

lo

who

their

to their

are fallen asleep

Lord vouchsafe them a place of rest

For the 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
have trespassed we beseech, that the Lord cherish not
anger against them but grant them rest and relief from his
beseech, that the

wrath
J

For the rains we beseech,

that needeth

For the waters of the

with water of

For the

fruit

that the

Lord send

rain on the place

it

life

rivers

we

beseech, that the Lord

fill

them

unto due measure and limit

of the earth

we

beseech, that the Lord give to the

earth her fruit for sowing and for harvest

20

And

all

of us

who

ask and beseech in prayer

the spirit of peace and vouchsafe us to

the

Lord

that

may he

clothe with

draw nigh and ask

he hear and accept

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

;>5

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 CENSING)

And the
left,

and

of incense in his right hand and the censer in the

a pope present he shall bring unto him the incense and the censer

priest shall take grains

if there be

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

to bless

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

Enoch and of Noah and the incense of Aaron and Samuel

and Zacharias in like manner accept from us this incense as
a sweetsmelling savour for the remission of our sins and forgive
all thy people their trespass
for thou art merciful and to thee
glory is fitting with thine only Son and the Holy Ghost both
now and ever and world without end. Amen
of

lo

and

>5

then he shall cast the incense saying

Blessed be the Lord the almighty Father

The people shall say

Amen
The assistant shall say

And

blessed be the only

who was made man

of

Mary
The

And

the holy virgin for our salvation

priest shall say

blessed be the

who

20

Son our Lord Jesus Christ

Holy Ghost

strengtheneth us

the Paraclete
all

25

Glory and honour be to the Holy Trinity

the Father and the Son and the Holy Ghost
both now and ever and world without end. Amen
I WILL OFFER
UNTO THEE INCENSE WITH RAMS ALL THY
GARMENTS SMELL OF MYRRH ALOES AND CASSIA
LET MY 30
PRAYER BE SET FORTH IN THY SIGHT AS THE INCENSE
Yet again we offer unto thee this incense for the remission of
my sins and the trespass of thy people
For blessed and full of glory is thine holy name. Father and
Son and Holy Ghost, both now and ever and world without 35
:

end.

Amen
P

The Egyptian Rite

Lauds of the angels singing

Halleluia to the Father:

in the highest

Holy Ghost

halleluia to the

Worship we the Father worship we

worship we the Holy Ghost
:

Son:

halleluia to the

Son

the

three in one and one in three

Prayer of

]o

the Incense

the first and the last, which hath neither

beginning nor end, which is great in his counsel and mighty
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,

15

place

and
20

We pray

compass

here he shall

the tabot three times

saying

and beseech thee that thou remember

the one holy apostolic church which reacheth from one end of
the world to the other
thee, o Lord,

The deacon shall say

Pray
^'^

for the

in the

peace of the church, one holy apostolic orthodox

Lord
The

priest shall say

father our archpope abba

Matthew and our blessed pope abba Smoda and all orthodox
bishops presbyters and deacons. And if he {the archpope) be entered into
Rcst, o Lord, the soul of our father the archpope
rest he shall say
and make him to dwell in the kingdom of heaven with
abba
seat for us on his throne in his stead a good
the righteous
shepherd and let us not be like a flock having no shepherd
and let not the ravenous wolf make ravin of us nor alien folk

Remember, o Lord, the honoured

30

35 that

are contrary to us reproach us

The deacon shall say

Pray for our archpope abba Matthew and for our blessed pope
abba Smoda and for all orthodox bishops presbyters and
deacons

The Liturgy of

the Abyssinia^i Jacobites

The

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,

Pray

for

unto eternal days vouchsafe

it

The deacon shall say

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
thee with him and with the Holy Ghost be glory and dominion
both now and ever and world without end. Amen.

10

15

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

With thy

spirit

The priest shall say on every great day and on

the fast

day of

the iveek

23

Worship we
the people shall say

the Father and the

Son and
The

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

JO

didst bear the hve 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
incense and an acceptable offering
We worship thee, Christ, with thy good heavenly Father and
thine Holy Spirit the lifegiver, for thou didst come and save us.

Blessed

is

<THE LECTIONS)
<i.

Epistle of S. Paul)

The assistant shall say

15

Lord of knowledge, declarer of wisdom who hast revealed to

word of
gladness to them that proclaim the greatness of thy power
thou it was that after thy great goodness didst call Paul who
WAS BEFORE A PERSECUTOR and didst make him a chosen
VESSEL and wast wellpleased with him that he should become
an apostle and a preacher of the gospel of thy kingdom,
us what was hidden in the depth of darkness, giver of a

20

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
for thine is the kingdom, the
in thy precious cross at all times
might, the majesty and the sovereignty, the honour and the
a

25

30 glory

world without end.

Amen.

The deacon shall say going forth

Every one that loveth not our Lord and our God and our
Saviour Jesus Christ and believeth not in his birth of

Mary
.^5

the holy virgin, in

the ^twofold

'^

ark of the

Holy

Ghost, until his coming again, as saith Paul, let him be

anathema
*

or second.

The Liturgy of
and

the

Abyssinian Jacobites

213

Paul

then he shall read the Epistle of

to the
{This know also that m the last days
KNOWLEDGE OF THE TRUTH. 2 Tim.iit l-"]].
And then the priest while censing shall say to the presbyter
Accept me, o my father presbyter
And he too shall answer him saying
The Lord accept

thine oblation

and smell the savour

of thine incense as

he did

accept the oblation of Melchizedek and the incense of Aaron and Zacharias.

And

hand upon

after this he shall lay his

Paul : and

The Lord
And

this,

and say

the deacons

the blessing

of
io

then over the people he shall say

going round

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

15

aiid 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

accepter of penitence and remitter of

remit

my

sin

and the

sin of all

thy people

sin,

20

saying

the altar

Jesus Christ,

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
which we ARE CALLED through whom to thee with him and

25

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

Son and the

Holy Ghost who came down upon the apostles
in the upper room of holy Sion, in like sort come down
and be multiplied upon us. Amen
blessing of the Father and the bounty of the

gift

30

of the

The people shall say

Holy

apostle Paul, goodly messenger, healer of the sick, thou 35

hast received the crown

pray and intercede for us

cause our

souls to be saved in the multitude of his lovingkindness and his

mercy

for his holy

name's sake.

214

^^^^

<2.

Egyptian Rite

The Catholic Epistle)

The

deacoti shall

Stand up

for

say

prayer

77?^ people shall

say

Lord have mercy upon us

(;

The

priest shall say

Peace be unto you

all

The people shall say

With thy
The

JO

eternal God,

spirit

priest shall say

the first and the last, which hath neither

is great in his counsel and mighty

beginning nor end, he that

we
IN his WORK and wise in his purpose, who is in all things
pray thee, Lord, and beseech thee that thou be with us in this
hour make thy face to shine upon us and abide with us in the
midst of us purify our hearts and sanctify our souls and remit
our sin which we have done with our will or without our will
make us. Lord, to offer unto thee a pure oblation, a reasonable
offering and spiritual incense let it enter into the holy temple
:

15

20

through thine only Son our Lord through

thee with him and with the Holy Ghost be glory and

of thine holiness

whom

to

dominion both now and ever and world without end.

Amen.

The subdeacon going out shall say

25

The word from the Epistle of {James} disciple and apostle of

our Lord Jesus Christ. His prayer and his blessing be with
us.

Amen

{Go TO NOW, YE RICH MEN

THE Lord S. James v
and
30

O my

UNTO THE COMING OF

1-7)

when he goeth

after reading

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, foT
all is passing, but he that doeth the goodpleasure of God
ABIDETH FOR EVER
brethren, love not
:

35

The Liturgy of

the

Abyssinian Jacobites

215

The people shall say

Holy
thine

consLibstantial Trinity, preserve our

holy elect disciples' sake

congregation for

comfort us in thy loving-

kindness for thine holy name's sake.

(3.

The Acts

of

tlie

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

lo
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
holy apostles the mystery of the glorious gospel of thy Messiah
and didst give them the great and immeasurable gift that is of

15

thy GRACE and didst send them to proclaim in all the ends of the
world the inscrutable riches of thy grace through thy mercy

thee also and beseech thee, our Lord and our God,
that thou wouldest make us meet for an inheritance and a portion with them that we may walk in their ways and follow

we pray

and vouchsafe us at all times to imitate them

and to have fellowship with them
and do thou keep thine holy
in their labour in godliness
church benediction which thou hast founded by their means and
bless benediction the sheep of thy flock and increase this vine
hast PLANTED with THY RIGHT HAND
benediction which thou
through Jesus Christ our Lord through whom to thee with him
and with the Holy Ghost be glory and dominion both now and
in their footsteps

and

20

to continue in their love

25

ever and world without end.

30

Amen.

The assistant presbyter shall say

pure fountain which

to wit

is

from the pure fountains of the law,

of the pure Apostles. The

the history of the Acts

blessing of their prayer be with us.

Amen

35

The Egyptian Rite

2i6

{Now AS SOON AS
Ads xii 18-24}

WAS DAY

IT

and

after reading he shall say

Full and great and exalted

5

hath increased in
believe

in

his

GREW AND MULTIPLIED

is

the

our Lord Jesus Christ

without end.

word of the Lord and

many

holy church and

whom

to

it

are they that

be glory world

Amen
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)

And

15

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

(j)p.

in

joy

remember

210 sq.)

77!^ priest shall

Hail, o thou of

life

then he shall say

o Lord, and beseech thee that thou

as before

35

say

whom we

ask salvation, o holy praiseful evervirgin parent of God, mother of Christ offer up our prayer on
high to thy beloved Son that he forgive us our sins
:

Hail, o thou who barest for us the very light of righteousness,

even Christ our God o virgin pure, plead for us unto our Lord
that he show mercy unto our souls and forgive us our sins
:

The Liturgy of

the

Abyssinian Jacobites

217

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
hail, o thou that barest for us Emmanuel
we pray thee that
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

go forth

then the priests shall

This

is

outside of the veil

the time of blessing, this

is

and

shall chant saying

the time of choice incense,

the time of the praise of our Saviour, lover of man, Christ.

The incense

Mary

is

the incense

he who was

is

her

in

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

incense.

to

given the law, and the priesthood to

Zacharias

They made

the

priest

was given the choice

of the testimony 30
according to the word of the Lord and Aaron the priest in
the midst thereof

The

made

the tabernacle

the choice incense to go up

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.

35

The Egyptian Rite

2i8

In the tone of ardray

Holy God, holy

mighty, holy living immortal

was born of Mary the holy virgin,
have mercy upon us, o Lord
Holy God, holy mighty, holy living immortal
who was baptized in Jordan and was hung on the
'^[who

''

tree of the cross,

'

have mercy upon us, o Lord

Holy God, holy mighty, holy living immortal
who rose from the dead the third day,
ascended with glory into heaven and sat down at the right
shall

hand of his Father,

come again with glory to judge the quick and
have mercy upon us, o Lord
Glory be

]5

to the Father, glory

glory be to the

both

now and

And

be to the Son,

Holy Ghost

ever and world without end

Amen and amen

^o

the dead,

so be

it,

so be

it] ^.

after finishing this they shall say

holy Trinity, pity us

o holy Trinity, spare us

o holy Trinity, have mercy upon us.

The

priest shall

say

Hail, o Mary, full of grace

the people shall say

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 Litwrgy of

the

The

Abyssmian

219

Jacobites

priest shall say

Glory and honour to the holy Trinity, the Father and the
Son and the Holy Ghost, now and ever and world without end.
(4,

The Gospel)

The deacon shall say

Stand up

for prayer

The people shall say

Lord have mercy upon us

The priest shall say

Peace be unto you

all

The people shall say

With thy

spirit

The priest shall say

Lord Lord Jesus Christ our God, who

saidst to thine holy

pure apostles
Many prophets and
RIGHTEOUS MEN HAVE DESIRED TO SEE THE THINGS WHICH YE
SEE AND HAVE NOT SEEN THEM and haVC dcsircd TO HEAR THE
THINGS WHICH YE HEAR AND HAVE NOT HEARD THEM
AND
BLESSED ARE YOUR EYES that haVC 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

thy

15

20

of the saints
The deacon shall say

Pray on account of the holy Gospel

The

Remember
ber them in

priest shall say

them

again. Lord,

25

have bidden us to rememtime of our prayer and our supplication

the

that

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

of us

all

and

to

for thou art the life of us all

and the hope

and the deliverer of us all and the raiser up of us all
thee we send thanksgiving unto highest heaven world
:

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.

t z

and

after that he shall

say

following

Lord most high bless us

all

and sanctify us with

The Egyptian Rite

20

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

Aitd then

the priest shall

compass

the idbot once with the taper before

him and

the

Gospel behind him and making the sign of the cross with the censer towards the
Gospel he shall say

Blessed be the Lord the Father almighty

The assistant shall say

Give thanks unto the Father

lo

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
20

Stand up and hearken to the holy Gospel, the message of

our Lord and our Saviour Jesus Christ
The

The

priest shall

say

holy Gospel which {Luke} preached, the word of the

Son

of

God

The people shall say

2-

Glory be to thee, Christ my Lord and my God, at all times

*{0 MAGNIFY THE LoRD OUR GoD AND FALL DOWN BEFORE
HIS footstool: for he is holy Ps. xcix lY
The assistant priest shall say
30

in

loiv voice

FAR FROM ANGER AND ABUNDANT IN MERCY AND RIGHTEOUS

indeed, receive our prayer and our supplication and our
" The proper is given in the Lectionary. The Liturgy has
Sing we mkrrily
UNTO God our strength make a cheerful noise unto the God of Jacob.
Take the psalm, bring hither the tabret the merry harp with the
lute. In Lent [instead q/"Sing we merrily D EJ In the gospel thou hast shown
:

way and in the prophets thou hast comforted us. O thou who hast
brought us nigh unto thyself, glory be to thee. [And they shall kiss the Gospel
us the

by their several ranks E].

The Liturgy of

the

Abyssinian Jacobites

221

our penitence and our confession toward thine

humility and

ark and thine holy altar heavenly stainless and spotless

make

us meet to hear the word of thine holy gospel and to keep thy

commandments and thy

testimony, and bless us that

we may

and sixtyfold and an hundredfold

5
Remember, Lord, the sick of thy people visit them in thy
Remember, Lord, our fathers
lovingkindness and heal them.
and our brethren who are gone to sojourn abroad bring them
back to their dwellingplace in safety and peace. Remember,
Lord, the downcoming of the rains and the waters of the 10
Remember, Lord, the seed and the fruit
rivers
bless them.
of the fields
make them abundant. Remember, Lord, the
sweetness of the airs and the fruits of the earth bless them.
Remember, Lord, the safety of man and of beast. Remember,
Lord, the safety of thine own holy church and of all orthodox 15
Remember, Lord, our k\r\g John lover of
cities and countries.
God and keep him in peace and health. Remember, Lord, our
fathers and our brethren who have fallen asleep and are gone
give them rest. Remember,
to their rest in the orthodox faith
Lord, them that have presented unto thee this incense and 20
oblation and those also for whom ^>they^ offered and those
who t'broughtc it from them grant them all the recompense in
heaven and comfort them after all tribulation. Remember,
Lord, all captives and bring them again in peace to their cities.
Remember, Lord, thy poor servants who are in torment. 25
Remember,
Remember, Lord, the afflicted and distressed.
Lord, the catechumens of thy people and teach them and
banish from their heart all
stablish them in the right faith
stablish in their heart thy law and the
remains of idolatry
fear of thee, thy commandment and thy righteousness and 3
grant them to know the certainty of the
thine ordinance
word WHEREIN THEY HAVE BEEN INSTRUCTED and when they
have been instructed make them all meet for the new birth
and for the remission of their sin and prepare them to be an
ark for thine Holy Spirit: through the grace and lovingkind- 35
ness of thine only Son, lover of man, our Lord and our God
bear

fruit, for

one

thirtyfold

*
^

and those also

E I A B.

they

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 ^glory and honour and majesty are fitting* both
now and ever and world without end. Amen.
The

priest that reads the Gospel shall say

Gospel of {Luke} the

Lord Jesus Christ the Son of the

Bless, Lord, through the

apostle of our

him be glory continually world without end.

to

and
\o

Luke

When

living

God

Amen

then the priest shall read the Gospel

{The same day there came

S.

and

disciple

again to these things

xiii z^-xiv 6

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

to his disciples ^

Lord

The people shall say at each Gospel in tone as follows

Thou

20

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

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. John's He that believeth on the Son hath everlasting life.
The responses for the other Gospels are Matthew's We believe in the very
:

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

Father and

we

Word

the
the Holy Ghost. Johns In the beginning was the
was made flesh and dwelt among
the Word of God the
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.

the

Son and

Word was
:

Word

The Liturgy of

Abyssinian Jacobites

the

223

(MASS OF THE FAITHFUL)

<THE PRAYERS)
(

The 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

spirit

lo

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 apostohc church orthodox

Lord
The priest shall say

All the people and all the flocks bless thou

20
:

the peace that

is

from heaven send thou into the hearts of us all and the peace
of our life vouchsafe us therein. Vouchsafe peace to our king
John, to his palace and to his armies and to his princes and to
his nobles and to the multitude of our neighbours at home and
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 WE MAKE MENTION OF THINE holy NAME and Call UpoU
it that our soul may live through the Holy Ghost and that the
death of sin have not dominion over us thy servants and all
thy people

25

271^ people shall

30

say

Kiralayeson.
The deacon shall say

Stand up

for prayer

35

24

T^i^

Egyptian Rite

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

77?^ priest shall

And

again

let

say

us beseech the almighty Lord the Father of

the Lord and our Saviour Jesus Christ for the blessed pope
lo

abba Matthew that he truly preserve him to us for many years

and in peaceful days to fulfil the office of the priesthood which
thcu hast committed unto him. The Lord our God who is rich
in

grace vouchsafe

it

The deacon shall say

15

Pray

2o

Lord our God who art almighty, we pray and beseech thee
our blessed pope abba Stnoda that thou truly preserve him

our archpope abba Matthew lord archbishop of the

great city of Alexandria and for the head of the city of our
fathers the blessed pope abba Stnoda and all orthodox
bishops presbyters and deacons
for

The

many

priest shall say

years in peaceful days

fulfilling

for

the office of the priest-

hood which thou hast committed unto him, with

bishops presbyters and deacons and with
25

for

all

all

orthodox

the entire congre-

and the prayer also

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,
through thine only Son through whom to
in thy priesthood
thee with him and with the Holy Ghost be glory and dominion
both now and ever and world without end. Amen.
gation of the one holy catholic church

30

35

The deacon shall say

Stand up

for prayer

The Liturgy of

Abyssmian

the

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

us beseech the almighty Lord the Father of

the Lord and our Saviour Jesus Christ we pray and implore
of thy goodness, o lover of man remember, Lord, our congrelet

gation

10

them

bless thou

blessing with the figure of the sign of the cross

The deacon shall

Pray

for this holy

The

and make them

intermission

say'^

church and our congregation therein

to

doing

be

priest shall say

to thee

thine

without hindrance and without

holy and blessed will: an house

of prayer,

an house of purity and an house of blessing

vouchsafe, Lord, unto us thy servants, and to them that
shall

come

after

us unto eternal days vouchsafe

it.

And

the 20

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
him and with the Holy Ghost be glory and dominion both now
times

three

25

and ever and world without end.

Amen.

30

(THE CREED)
The deacon shall say

Speak we

all

in the

Answer ye
*

End

of

f.

bound up as

wisdom of the Lord

the prayer of faith

the next folio (from here to

43
52 in A.

f.

p.

226

1.

34)

is

misplaced and

The Egyptian Rite

26

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 God, begotten not made, equal with the
by whom all things were made but
Father in his godhead
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
:

lo

15

kingdom there shall be no end. And we believe in the

Holy Ghost the Lord, the giver of life, who proceedeth from
the Father we worship and glorify him with the Father and
And we believe in one
the Son who spake by the prophets.
holy church catholic apostolic and we believe in one baptism
for the remission of sin and we look for the resurrection of the
dead and the life to come world without end. Amen.
his

20

<THE LAVATORY)

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

the covering

the

following while he sprinkles water with the

hand turning

his face to the west

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
FROM THE BLOOD OF you ALL and from your sacrilege against
I have nought to do with your
the body and blood of Christ
your error, and your sin will
of
pure
am
I
thereof:
reception
If there be

30

3-;

return

upon your own head

if

ye receive not

in purity.

The Lihi7'gy of
(THE

the

Abyssinian Jacobites

227

peace)

KISS OF

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

Lord

priest shall

spirit

say the prayer of the Kiss, of Basil

formedst man incorrupt, thou

didst abolish death, that came at first into the world through
ENVY OF Satan, by the advent of thy living Son our Lord and
our God and our Saviour Jesus Christ and didst fill all the
earth with thy peace which is from heaven, wherein the armies

great eternal, which

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

our hearts and purify us from all

filthiness and from all '^lasciviousness^ and from all revenge and
envy and from all wrongdoing and from the remembrance of ill
which clothes with death. Make us all meet to salute one
Lord, in thy goodwill

fill

ANOTHER WITH AN HOLY

KISS

The deacon shall say

Pray

for perfect peace

20

25

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

30

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.
:

'^

DE

corrupt in

A B.

35

The Egyptian Rite

28

(ANAPHORA)
(THE THANKSGIVING)
The

priest shall say

The Lord be with you all

The people shall say

e^

With thy
The

spirit

priest shall say

Give ye thanks unto our

God

The people shall say

It is right,

jQ

The
Lift

is

it

meet

priest shall say

up your hearts

The people shall say

We
J

lift

them up unto the Lord our God

The Keddase

The

of

the

Apostles

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,
thy Son the saviour and redeemer, the angel of thy counsel,
who is the Word from thee and through whom thou madest
all

things by thy will.

(THE intercession)
The deacon shall say

For
25

the sake of our blessed and holy archpope abba Matthew

and the blessed pope abba Stnoda while they yet give thee

thanks in their prayer and in their supplication Stephen

the protomartyr, Zacharias the priest and John the baptist,
and for the sake of all the saints and martyrs who have
gained their rest in the faith Matthew and Mark, Luke
:

30

35

Mary the parent of God

and John, the iv evangelists
and Andrew, James and
Peter
hear us. For the sake of
Thomas and Matthew,
Bartholomew,
and
John, Philip
Thaddaeus and Nathanael and James the son of Alphaeus
and Matthias, the xij apostles: and James the apostle,
Paul
the brother of our Lord, the bishop of Jerusalem
:

The Liturgy of
Timothy

Silas

and

Abyssinian Jacobites

the

Barnabas, Titus

229

Clement,

Piiilemon

the Ixxij disciples, the d companions, the cccxviij orthodox

the prayers of them

come unto

all

us"'

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

holy Trinity, Father and

benediction

the

prayer of benediction

Son and Holy Ghost,

bless thou

thy people, christians beloved, with blessings heavenly 10

and earthly, and send upon us the grace of the Holy Ghost and
the doors of thine holy church open unto us in mercy and
Perfect unto us the faith of the Trinity unto
in faithfulness.
our last breath
O my master Jesus Christ, visit the sick of thy people
heal 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

make

15

for us thy

Turn

20

peace

the heart of mighty kings to deal kindly with us alway.

Give favour

church that are gathered in

each by their several names, in

to the elders of the

thine holy church, to

all,

to

25

lift them up
Rest the souls of our fathers and our brothers and our sisters
that have fallen asleep and gained their rest in the faith of

the presence of powerful kings

Christ

And

rest

them

30

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

<^

.'.5

are

assembled with us

+and with them do thou

visit

us B.

to

entreat

for

The Egyptian Rite

230

God be

them

and all them

them
Lift up every straitened soul, them that are bound in chains
and them that are in exile and captivity and them that are held
our God, deliver them in the greatness of
in bitter bondage

mercy

Christ our

propitious unto

that give alms before thine awful throne, receive

thy mercy
it to us to remember them
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 evcr and keep
them in the right faith, in glory and honour all the days of their
life, and endue them with love that is exalted above all understanding and above all wisdom

And

all

them

that have entrusted

Christ our God,

10

By

the intercession and by the supplication which the lady

all, thy parent the holy and immaculate Mary, maketh

on our behalf, and by the iv great luminaries, ^holy Michael
and Gabriel, Raphael and Suriel, and by the iv incorporeal
creatures, the xx and iv priests of heaven, and our fathers
of exalted memory, Abraham Isaac and Jacob, and S. John
20 the baptist, and the cxliv thousand holy babes, and our fathers
the elders, the apostles, and S. Mark the evangelist, the Ixxij
disciples, the vij holy children, and S. Stephen the head of
deacons and first martyr, and S. George and S. Theodore and
S. Mercury and S. Basilides and S. Claudius and S. Mennas
25 and S. Manadelewos and S. Philotheus and S. Cyriac and all
martyrs, and holy abba Nob virgin and martyr, singular valiant
and courting the battle, and my lord the great and righteous
father abba Antony and our holy fathers the iij Macarii and our
father abba Besoi and our father abba John Kama and our
30 father abba Pachomius and our father abba Barsumas and our
father abba Sinoda and our father abba Besneda and the
righteous abba Bula, and our holy Roman fathers Maximus
and Demetrius, and the strong and holy abba Moses, the
xl and ix martyrs and all them that wear the cross, righteous
their blessing
35 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

15

of us

0-

-holy B.

The Liturgy of

the

Abyssinian Jacobites

231

confirm unto us thy peace and forgive us our sins and make us
worthy that we may go out and come in in peace.
<THE THANKSGIVING CONTINUED)
77!^ priest shall

And

for these

and

bosom of the

the

them

for

who

tious unto them, thou

all,

say "

rest their soul

sentest thy

and be propi-

Son from heaven

into

virgin
The deacon shall say

Ye

that
The

sit,

stand up
lo

priest shall say

was
He was carried in the womb, was made flesh and
stand
whom
before
thee,
Unto
Ghost.
Holy
revealed of the
THOUSAND THOUSANDS AND TEN THOUSAND TIMES TEN THOUSAND and the holy angels and archangels and thine honourable
creatures that have six wings, the seraphin and cherubin
his birth

15

The deacon shall say

Look
The

to the east

priest shall say

their wings they cover their face, with

they cover their feet, and with two
wings
TWO of their
wings THEY fly from end to ends of the world

WITH TWO of

20

The deacon shall say

Give we heed
The

priest shall say

Continually therefore as they all hallow thee and praise, with

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 heavens and

the earth are wholly full of the

holiness of thy glory

*

iti

a loud tone D.

35

The Egyptian Rite

232
And

and again

here the priest shall sign first over himself

and

over the people

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

Here

He

censing.

the

Stretched out

his

hands

suffering to save the sufferers that trust

delivered of his

10

own

in

to the

thee

passion,

who was

will to the passion that

he might abolish
bond of Satan and trample on hades,
lead forth the saints, establish a covenant and make known
his resurrection.
In the same night in which they betrayed
him HE TOOK bread

DEATH and

burst the

here he shall take

We

i.s

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 spot

he
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

This

is

true

we praise
we believe

thee,

The priest shall say

And

likewise

ALSO THE CUP, GIVING THA-^KS 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 blessed

it

he shall bless

benediction,

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
believe thine ascension

the

we

Abyssinian Jacobites

praise thee and confess thee

supplicate thee and confess thee, o

233
:

we

Lord our God.

(THE INVOCATION)
The

Now
we

also^

priest shall say

Lord, remembering his death and his resurrection,

confess thee and offer unto thee this bread pointing and this

and thereby thou hast made us

and do thee priestly service. We pray
thee, Lord, and beseech thee that thou wouldest send the Holy
Ghost and power upon this bread pointing, and over this cup
cup, giving thanks unto thee

meet

to stand before thee

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

20

safe unto us the

The people shall say

As

it

was,

is

and

He
Give

it

unto generations of generations

world without end

shall be

together unto

signs the body with the blood

them
and for

all

that take of

2it,

that

it

be unto

fulfilling with the Holy Ghost

them for sanctification
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

30

thee for ever world with-

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

Egyptian Rite

^^^^

34

THE NAME OF THE LoRD and let the name

So be it so be it
Send the grace of the Holy Ghost upon us

THAT COMETH

IN

of his glory be blessed.

The people shall say ^in

manner'^.

like

<THE LORD'S PRAYER)

The deacon shall say

Stand up

for prayer

The people shall say

Lord have mercy upon us

lo

The

priest shall say

Peace be

you

to

77!^ people shall

With thy
The
15

priest shall say the

all

say

spirit

prayer of the Fraction

we beseech the almighty Lord the Father of the

Saviour Jesus Christ to grant us to take with
our
Lord and
blessing of this holy mystery, to grant us confirmation and not

And

again

condemn any of us but to make meet all that partake of the

reception of the holy mystery of the body and blood of Christ

to

20

the almighty

Lord our God

The deacon shall say

Pray ye
The people shall say

T)

Our Father which art in heaven, hallowed be thy

NAME, thy kingdom COME, THY WILL BE DONE IN EARTH AS
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
'

THE KINGDOM, THE POWER AND THE GLORY FOR EVER AND
EVER^

30 IS

The

priest shall say

grant us effectual reception of this holy

mystery and condemn none of us but bless every one in Christ

Lord

d almighty,

Send B.

- The priest

Amen

C.

+Amen

+ our God B.

B.

The Liturgy of
through

whom

the

to thee with

235

him and with the Holy Ghost be

ever and world without

now and

glory and dominion both

Amen

end.

The
b

Abyssinian Jacobites

The

'^

people^ shall say

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
world.

And

us come before the face of the Saviour of

let

In the faith of him give

the world.

we thanks

to Christ.^

(the inclination)

10

The deacon shall say

Standing bow down your head the while

The

priest shall say

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
bless them, men
behold FROM heaven thy dwellingplace
and women incline thine ear to them and hearken unto
their prayer
stablish them with the strength of thy
right hand, protect and succour them from evil affliction
be a guardian both to our body and to our soul and increase
to them, both men and women, thy faith and the fear of th}^
name through thine only Son world without end.

Lord

eternal

15

20

The deacon shall say

Worship

the

Lord with

fear

25

The people shall say

Before thee, Lord,

The

we worship and

priest shall say the prayer

thee

we

glorify

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
"

assistant priest C
E.
E repeats this i8 times, generally

with a varied ending. D has The hosts

of the angels of the Saviour of the world, io io io, stand before the Saviour of
The people shall say And encompass the Saviour of the world,
the world.
The priest shall
io io io, even the body and blood of the Saviour of the world.
say Let us come before the face of the Saviour of the world, io io io in the
faith of him the apostles followed his steps.
^

30

236

The Egyptian Rite

'

AND UPON THIS ROCK I WILL BUILD MINE holy CHURCH AND
THE GATES OF HELL SHALL NOT PREVAIL AGAINST IT AND
UNTO THEE I WILL GIVE THE KEYS OF THE KINGDOM WHAT
THOU HAST BOUND ON EARTH SHALL BE BOUND IN HEAVEN
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,
forgive me and all thy people
loose them
:

10

>5

20

25

and

then the priest shall turn towards the people

and

shall

make mention of them

and

sign three times

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
:

30

and

then he shall

make mention of

Remember, Lord, our king John and

the

dead

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 from all error and from all anathema
and from all perjury and from mingling with heresy and pollution.
Give us, Lord, wisdom and strength of understanding
and prudence and knowledge that we may depart and flee for
give us,
evermore from every ^ work of Satan the tempter
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
through Jesus Christ our Lord
with all saints and martyrs
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

one

And

is

is

the holy Son,

20

the ^holy Spirit

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 shall say

Lord, have mercy upon

Christ

us,

with a loud voice three times, in a loiv tone three times, five each,

and

the

people also shall say likewise.

And

the priest shall take the

finger in the blood

and again

and

inside

body in his hand and shall dip the

shall

and

tip of his
on the large portion
third time on the small portion

make
the

the sign once

30

'^

The deacon shall say

Prayer

Ye

that are in penitence

A B.

-work

holy A.

bow down your head

^ people

CD

E.

outside D.

35

The Egyptian Rite

238

The

priest shall say

Prayer

Upon them
5

that are in penitence, thy people,

have mercy

UPON them after thy great goodness and according to

THE MULTITUDE OF THY MERCY BLOT OUT their transgression
guard them and keep them
redeem in peace their souls.
Cutting short their former conversation join them with thine
holy church
through the grace and might of thine only Son
our Lord and our Saviour Jesus Christ through whom to thee
with him and with the Holy Ghost be glory and dominion both
now and ever and world without end. Amen.
:

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 3^ou all

The people shall say

With thy

20

The

spirit

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
(

This
30

the blood precious true of our

Lord and our God^

Jesus Christ which is given for life and for salvation and for
remission of sin unto them that receive of it in faith. Amen.
For this is the body and blood of Emmanuel our very God.

Amen.

I believe and confess unto 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

last
35

is

The priest shall say^

believe,

breath that this

'^

believe,

is

the

+ and our Saviour C

D E.

The Liticrgy of

the

Abyssiman

Jacobites

239

with his godhead without mixture or confusion, without division

and he verily confessed with a good testimony

days of Pontius Pilate and he gave it up for our sake

or alteration
in the

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.

Amen.
I
believe, ^ I 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
times both now and ever and world without end ^
fitting all

The

priest's

prayer

Lord Lord, it in no wise beseemeth thee to come under

the ROOF of MY polluted house, for I have provoked thee and
stirred thee to anger and have done evil in thy sight and
have polluted my soul and my body and I have no good deed
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
<2

15

20

thy lifegiving death and resurrection on the third day, I pray

thee and beseech thee that thou wouldest purge me from all

and curse and sin and when I have received thine holy
mystery let it not be unto me for judgement nor for condemnation, but have mercy upon me and be propitious unto me in
the abundance of thy mercy and grant me remission for my
through the petition of our lady
sin and life for my soul
Mary and of John Baptist and for the sake of all the saints
and martyrs world without end
guilt

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.
^ upon Golgotha d, and let it cry aloud in my stead
receive my
:

petition for the sake of

it.

By

reason of

received the spear and the nails

believe,

sin thy beloved 35

he suffered that he might

^ +AmeiiB.
believe B.
^ baqaranyo ( = kv Kpaviov Matt, xxvii 33) C.
"^

my

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

life.

Avenge me of the
Thou, Lord, king

will

believe aright until

with the burden of sin he hath slain me.

5

one that

crafty

my wound.
my last breath

and saviour, bind up

that this

of us

And

is

Emmanuel our very God, which he

holy Mary

all

the body and

took of the lady

then he shall sign therewith ^ iipon'^ the body and bloody to wit with the
sign of the cross of the body saying

Blessed [be the Lord

and

he shall lay

on the blood,

it

While he
15

my

the going forth of

blood of

]o

insatiable for

is

O my

Lord Jesus

upon me

rather

let

The deacon shall say

and

the deacon

Pray ye

for

christians

that

it

be for

and

for

bid

us

of them in

then they shall sing

is

the praise of the

psalm
(^unto the

30

end thereof^

The priest shall say as he goeth out

Those
all

of Christ praise ye and sing

And

say

mystery bring guilt

the purifying of my soul and body

the eucharist, and in the love

Precious

Amen]

sign of the cross of the body.

receiveth the host he shall

have received

make mention

for ever.

Christ, let not this thy

after the priest

us

God

to ivit the

called.

whom

Lord, and

hast sanctified

thou

hast

whom

thou

make partakers

and keep them

in thy strength and confirm
them in thy love and keep
thine
them from
evil
in
eternal kingdom in Christ
through whom to thee with
him and with the Holy Ghost
be glory and dominion both
now and ever and world within thy calling

out end.
Then he shall administer saying^, in
every anaphora of the apostles

The bread

of

C E the preposition (dtba) 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

The Liturgy of

the

Abyssinian Jacobites

241

came down from heaven, the

body of Christ^
and he

that receiveth shall say

Amen
A prayer which the faithful shall pray

each as often as he receiveth the eucharist

in his

mouth : and he

Holy holy holy

able, grant me that I
the

shall say

Trinity unspeakreceive unto

life

body and blood without con- lo

demnation.

Grant

me

that

bring

forth fruit that shall be wellpleasing

to the end that I may
appear in thy glory and live unto
thee doing thy w^ill, with confession 15
CALLING UPON thee, Father, and call-

unto thee,

ing upon

Lord, BE

THY KINGDOM HALLOWED,

THY NAME with US
for
:

mighty art thou, praised and glorious,

and THINE IS THE GLORY world with- 20
out end

and

after this prayer he that hath

received shall eat

And

while he receiveth the blood he

shall say this

Fill

my

2^^

my mouth with thy

heart with joy and

gladness

who have

my

praise,

soul with

received the divine

mystery that was with it in communion. 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 administer eth

This

is

{the chalice')

the cup of Hfe that 35

came down from heaven

is

The people that

Amen
"And in

the

anaphora of the

elders

which he took of the lady of us

all.

this

the blood of Christ

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

who

hath

given us the body and blood of our

Lord Jesus Christ, world without end.

Amen
The deacon shall say

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
lo

bless them on the day that now is

all in peace
and on those that shall be hereafter: through our Lord Jesus
Christ through whom to thee with him and with the Holy
Ghost be glory and dominion both now "and ever and world

past keeping

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

7,0

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
y:.

Our Father which art

in heaven,
temptation]

and

ever A.

lead us not into

The Liturgy of

Abyssinian Jacobites

the

The

priest shall

243

say

My mouth

shall speak the praise of the Lord and

let all flesh give thanks unto his holy name for ever
AND EVER
say

77?^ people shall

Our Father which art

heaven, lead us not, Lord,

in

INTO temptation
The

priest shall say

of the soul

Pilot

(^and the rest)

And

again

we beseech

thee,

lo

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.

it

Let

not be unto guilt nor unto judgement but unto renewing

of soul and body and spirit

through thine only Son through

him and with the Holy Ghost be glory and
dominion both now and ever and world without end. Amen.

whom

15

to thee with

(THE INCLINATION)
Imposition of the

Lord

eternal,

light

of

unquenchable,

life

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 ^the^ strength of thine archangels from every evil work
turn us away, in every good work join us in Christ through
whom to thee with him and with the Holy Ghost be glory and
dominion both now and ever and world without end. Amen.

25

30

(the dismissal)
The deacon shall say

Bow down

your heads before the Lord the Father that he

may bless you

CDE

thy

A B.

35

^^^^

244
and

Egyptian Rite

then the priest shall bless saying

bless and make his face to shine upon thee

unto thee and give thee peace
gracious
and be

The Lord

and
5

then the pnest 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 purchased and ransomed with the precious blood of thine
only Son our Lord Jesus Christ, which thou hast made to be
a congregation, for kings and for princes, for a pure generation
Fo

and

for

an holy people
The deacon shall say

Depart
The

in

The Lord be

with you

all

The people shall say

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
From every evil work
full of mercy, even that we all hope for.
Blessed be he that
turn us away, in every good work join us.
have
hath given us his holy body and his precious blood.
cross
the
of
power
the
life
by
found
taken of grace and we have
Unto thee, Lord, do we give thanks, after
of Jesus Christ.
taking of the grace that is from the Holy Ghost.

The Lord

20

peace

priest shall say

give

us,

his servants,

We

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.

lated from Liturgia sanctorum a;postolorum

Trans-

Adaei

et

Maris cm accedunt duae aliae

necnon ordo baptis7ni
Urmiae typis missionis archiepiscopi Cantuariensis 1890,
.

being the
53.

The

first

part of the book called Takhsa, pp. 1-3 1,

office

of

the

preparation

of

the

oblation

from a MS. of the district of Jilu, since

printed in the second part of the Takhsa, Urmiae 1892),
the htany after the Gospel (pp. 262-66), the diptychs
(pp. 275-81) and the proper of the Ascension throughout have been translated by the Very Rev. A. J.
Maclean from documents obtained in Kurdistan, and
a few additions explanatory or substantial, marked
(pp.

247-52

by square brackets, have been made from

tion

of practice.

brackets

are

In

from

the diptychs,

second

MS.

the

his observa-

passages

containing

diptychs of a see in the province of (^ubha.

in

the

THE LITURGY OF THE NESTORIANS

INCLUDING

THE ANAPHORA OF

SS.

ADDAI AND MARI

The order of the preparation of the oblation

<THE MAKING OF THE LOAVES)

Our Father
The

priest

prays

Vouchsafe us, o our Lord and our God, to go on in profitable works which
are wellpleasing to thy majesty, that our delight may be in thy law and we

may meditate therein day and

night. Lord of

all,

Father and Son and Holy

Ghost, for ever

Psalms i-xxx
{t'n three huldli,

before each subdivision

Meanwhile he brings fine flour and

together

and pours

leaven'^ into

them.

of which

olive oil

He

He

says the three huldli until the dough

the

dough

in the middle,

and

covers

it

on

the east,

is

said a prayer

like the foregoing).

puts in salt according

is

made.

on the west, on

carefully until the time

10

and warm water and mixes them

When

it

is

the north

to his discretion.

made he stamps
and on the south

of preparing {the

loaves').

15

The order of preparing

When he prepares, he first takes the portion for the mHaprdna from the top
of the dough, then the leaven, and then he takes from the middle of the dough
the portion of the malca {i.e. the priests loaf) and makes in it a square cavity,
20
in which he puts a little olive oil kept {for the purpose)
" L e. a portion of the dough from the last eucharist, kept as leaven (hm!ra),
not to be confused with the holy leaven (malca).

The

248
He

goes

Pej'sian Rite

and brings the ntalca, 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
Jesus Christ which was given and handed down to us by our holy fathers mar
of this eastern
5 Addai and mar Mari and mar Tuma the apostles, who made disciples
region in the name of the Father and of the Son and of the Holy Ghost
:

he signs the dough in the

form of a

the oil in the priesfs loaf in like

the

10

name

and

He

then takes the malca

signs

some of

malca saying

is

in the

puts on the cover of the vessel containing the malca and goes and carries
1-6 : then he says
it to its place, i.e. to the altar, saying Ps. xxiv

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,

He

/>

252

and

says Pss. Ixxxii-ci while signing

Wheru. he has finished the preparation he goes

He
25

and

also takes in two fingers

signed and hallowed with this holy leaven

of the Father and of the Son and of the Holy Ghost.

This broken portion

He

cross

manner.

brought me also out of the horrible

kneading.

to the

pit,

oven

and

says

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

in the

name

of the Father and of the

Son

50 and of the Holy Ghost.

Holy God.

Glory be.

He proceeds
Holy God. From
as below,

He
3=

everlasting.

Holy God

255

/>.

puts his hand into the oven and takes "the priesfs loaf in his hand saying

The ''king of kings ^ came down

John to be baptized of him

to be baptized

and bowed

his

head before

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

^

malca d'^malci

south,

and another

the Nestorians

The Liturgy of

249

nght ofthepriesfs loaf saying "Titus on the right hand and another on
Dumachus on the left" *'two robbers were crucified with the one
heavenly treasure he on his rignt hand would not cease from his robbery but
on

the

the left saytng

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

in his last robbery

When

he has done arranging them he says

Like the smoke of the goodly incense and the savour of the sweet censer
receive, o Christ our Saviour, the request and prayer of thy servants
three times.

He

takes a

little

incense

and pours

Halleluiah halleluiah

it

lo

into the oven which he covers

saying

glory be to thee, o Lord

three times.

<THE PROTHESIS)
^5

They proceed
Glorious art thou, o our Lord, and

it

is

meet

we

should glorify thee day by

day world without end. Amen. * Glory to Christ and confession to him who
opened our mouth and granted us to sing halleluiahs and praises to him three
the third time say to
times : the second time say to sing to him with praises
* Let us glorify the Father and the Son and the Holy Ghost for 20
glorify him.
ever amen three times. * Our mouth fails to confess to thee, o our Lord, all
the days of our life for thy grace three times : the second time say to honour thee
* Continuation^ Have compassion on us by thy
the third time to glorify thee.
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 art God and for thee glory is meet
all error.

25

didst turn us back from

Amen

world without end.

They proceed

Peace be with us
Prayer of

For

all

glorify thee without ceasing in thy

and

all

the

Lachumdra

30

thine helps and graces to us past recompense let us confess and

blessings

Holy Ghost,

for thou art lord

crowned church which is full of all helps

and creator of all. Father and Son and

for ever

They say

Thee, Lord of

all,

we

confess

the

Lachumdra

thee, Jesus Christ,

gi^

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
^
^

Evang.infantiae 23 (ap. Tischendorf 'i'a^. apocr. Lips. 1876, p. 193).

Omitted, probably by an error, in the Jilu MS., but found in another MS.

and always

said.

40

The Persian Rite

250
From

Amen

everlasting to everlasting world vi^ithout end.

Thee, Lord of

all, etc

Prayer

Thou, o my Lord, art in truth the quickener of our bodies and thou art the
good saviour of our souls and the constant preserver of our lives thee, o my
Lord, we are bound to confess and adore and glorify at every season. Lord
:

of

Father and Son and Holy Ghost, for ever.

all,

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.

holy glorious mighty and immortal, who dwellest in the saints and whose
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

15 will is

on

all as

p. 255 below

They proceed

Bow down

your heads

for the imposition of

hands and receive the blessing

Prayer

With our

may we

souls in 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

-5

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

30 nature

in

Stand

Ye

it

is set
for thou art persuaded by thy sufferings in our
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
He healeth those that are broken in heart
disciples of Christ

Our Lord gave

the medicine of repentance to the sealed physicians

the priests of the church

let

him

whom

who

are

Satan hath stricken with the wounds

of wickedness come and show his sores to the disciples of the wise physician
40 and they will heal him with spiritual medicine

Glory be to the Father and to the Son and

By

the prayer of the blessed one

of the virgin

may

may

to the

Holy Ghost

peace reign in creation, by the request

the children of the church be preserved. *

May

the

power

which came down from on high and hallowed and so adorned her

to his

the Nestorians

The Liturgy of

honour, that she bare the true Light, the hope and
with us and amongst us all the days of our life. May

of

life
it

251

[all]

creatures, be

heal the sick and infirm

and those who are cast into temptations may it bring back in safety to their homes
them that are afar off that they be not hurt by the evil one. * May those who
travel by sea be rescued from the billows and those who journey on dry land
may those who have been carried captive be
be delivered from barbarians
loosed from their bonds may thy compassion comfort the sorrows of those who
:

any are tormented by the evil one, may thy great

who walk in sin and forgive their
trespasses. May thy godhead be appeased by them that have brought offerings 10
and quicken them that have lain down in thine hope and give them life by thy

are taken by force

if

strength rebuke him and pardon those

May we that have taken refuge in the prayer of the blessed one the
holy virgin Mary mother of Jesus our Saviour be kept by it from the evil one and
conquer all his wiles. * And in that great day of searching when the dead rise
grace. *

from the graves, when the good are severed from the bad may we be accounted
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

are

{from

taking the loaves

takes a

fire

little

This earthen vessel

is

Amen

end.

etc

in light etc

motwa of the Wednesday night office^ as he

out of the oven and putting them, on the paten.
the

the oven

little

and puts

it

in

the censer

and

will

takes

^5

incense saying

loosed and let

of the Father and of the

ones

Amen and Amen

wrapped

from
a

name

spiritual

15

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

chalice] in his left

and pours wine into

and from

The precious blood

of our Saviour

of the Father and of the

Then he

takes a

it

is

to

[in his right

the chalice in the

east to west

mix the chalice.

hand and the
form of a cross from

of the deacon

and holds

First he brings a flagon of choice wine

3^

north to south saying

poured into

Son and of the Holy Ghost,

jar of water and pours

it

this chalice

in the

name

for ever

into the chalice in the

same way

with the sign of the cross saying

40

Water is mixed with wine and wine with water, and let them both be one
in the name of the Father and of the Son and of the Holy Ghost, for ever
He -takes the flagon of wine and pours it into the chalice saying
One of the soldiers with a spear pierced the side of our Lord and
:

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

of

Kuddasha

tlie

of the Apostles

composed by Mar Addai and Mar Mari the blessed apostles

<ENARX1S>
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 timcs 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.
Watchcrs 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
art thou, our Father which art in
heaven heaven and earth are full of the greatness
Holy
of thy glory. Watchers and men cry to thee
holy holy art thou].

Holy holy holy

:

35

The Liturgy of

the Nestor iatis

253

The deacon

Peace be with us

Let us pray.
Prayer

for Sundays and feasts of our Lord""

before the ntarniltha:

Strengthen, o Lord our God, our weakness in thy compassion

that

we may

administer the holy mysteries which were given for

mercy of thy
Father and Son and Holy Ghost,

the renewal and salvation of our nature by the

beloved Son, Lord of

all.

for ever
They begin the marmttha^

[Ps. XCVi

Ps. xcvij

SING UNTO THE

The Lord

is

LoRD

king

O sing unto the Lord

Ps. XXXV 18-28 So WILL I GIVE THEE
Ps. xcviij

under one gloria

THANKS

after each clause is said

Halleluiah.
Prayer of the Anthem of

the

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

which thy will hath established and the place where

THINE HONOUR DWELLETH, WE THAT ARE THY PEOPLE AND
SHEEP OF THY PASTURE, with thousauds of cherubiu which
sing halleluiahs to thee and ten thousands of seraphin and
archangels which hallow thee, kneel worship give thanks and
glorify thee at all times, Lord of all. Father and Son and Holy
altar

20

25

Ghost, for ever

They say
I

Thy

the

Anthem of

Tune : Come and

seat, o God,

The cherubin compass

let

the

Sanctuary

us wonder

endureth for ever

the terrible seat of thy majesty and 30

with fear moving their wings cover their faces for that they
'^
On memorials and ordinary days The adorable and glorious name of thy
glorious Trinity be worshipped glorified reverenced exalted confessed and
blessed in heaven and in earth at all times, Lord of all, Father and Son and
Holy Ghost, for ever.
^ Pss. XV, cl, cxvii with farcings and gloria are always said now.
On memorials The great and terrible and holy and blessed and good and
impenetrable name of thy glorious Trinity and the grace that is to our race we
are bound to confess worship and glorify, Lord of all, Father and Son and
Holy Ghost, for ever.
'^

The Persian Rite

2 54

cannot

Thus

lift

up

their eyes

art thou glorified

and behold the fire of thy godhead.

and dwellest among men, not to burn

them up but to enlighten them. Great, o my Lord, is thy

mercy and thy grace which thou hast showed to our race.
5

Glory be

to thee

The Lord's seat

The cherubin compass
Glory be
the

Thy

lo

is in

heaven

etc

Father and to the Son and to

to the

Holy Ghost

servants look for

and continual

life

Saviour, and take refuge in

faith,

benefits,

Keep by thy compassion

the wings of the cross.

o our

hiding themselves under

company

the

of thy worshippers and complete in them the promise which

thou gavest in thy gospel to them that loved thee

15

Prayer of the Ldchumdra

When
20

He that

BELiEVETH IN ME inheHtcth the kingdom and liveth for ever:

and account us worthy, o my Lord, with thy saints to sing to
thee in the bridechamber of thy kingdom Glory be to thee}.
:

for Sundays and festivals

"

the sweet savour of the fragrance of thy love

counted worthy to receive the revelation of thy beloved

who

and there may we confess thee and praise thee

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
from heaven

is

25

is

wafted upon us, o our Lord and our God, and our souls are
enlightened by the knowledge of thy truth, may we be ac-

77?^ say

Thee, Lord of

all,

we

confess

Jesus Christ, we glorify

our bodies and thou art the

thee,

for thou art the quickener of

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.
a

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

Lift

glorify the

living

God,

all

ye people

15

They ansiver

Holy God, holy

mighty,

Glory be

to

holy immortal, have mercy upon us

the Father and to the Son and to

Holy Ghost
Holy God, holy mighty, holy immortal, have mercy upon us
the

From everlasting to everlasting world

out end.

Holy God, holy

Amen

mighty, holy immortal, have mercy upon us

Prayer

20

with-

before the lection

holy glorious mighty and immortal

who

dwellest in the

25

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.
saints

<THE LECTIONS)
The blessing with which

Blessed

is

God

holy teaching
his

the priest blesses the reader

the Lord of

all

of

who maketh

the Lections

us wise with his

and upon the reader and upon the hearers be

mercy outpoured at all times for ever
:

30

The Persian Rite

256

And

to the ground

came to pass when the lord

BEFORE HIM 2 KtHgS H 1-15.
The FORMER TREATISE HAVE I MADE
BRETHREN ActS i l-\\\.

{And

they read the Lections

it

And

they proceed to the

AND WITH

HIS

Shurdya

(God is gone up with a merry noise: and the Lord with

THE sound of the TRUMP
Let us honour the ascension of Christ with songs of
10

the Spirit: Halleluiah halleluiah, yea halleluiah

sing praises, sing PRAISES UNTO OUR GoD o sing praises,
:

sing praises unto

For God
15

our KING

Let us honour the ascension of Christ etc

sing ye praises
is the king of all the earth
:

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

Let us honour the ascension of Christ etc

to the Father and to the Son and to the Holy Ghost
Let us honour the ascension of Christ etc
everlasting to everlasting world without end. Amen

Glory be

From

Let us honour the ascension of Christ

25

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 TRUMP}.
:

Prayer
30

before the Apostle

Enlighten for us, o our Lord and our God, the motions of our
thoughts to give heed to and understand the pleasant sound
give us in thy
of thy lifegiving and divine commandments
:

grace and mercies to derive from them the profit love and hope
On memorials and in the fast, Sundays in the fast excepted Do thou, o wise
great treasure-

governor which marvellously carest for thine household, the

turn thee, we
house which pourest forth all helps and blessings in thy mercy,
art wont at all
beseech thee, o our Lord, pity and have mercy upon us as thou
ever.
times, Lord of all, Father and Son and Holy Ghost, for

The LitiLTgy of
and salvation which

meet

is

the

Nestor ians

for soul

and body and

thee continual praise without ceasing at

all

Father and Son and Holy Ghost, for ever.

And

when

make thee wise by

who

to sing to

Lord of all,

Amen

my Lord

the priest

Christ

times,

the deacon ivho reads the Apostle says

Bless, o

mirror to those

257

answers

his holy teaching

and make thee as a beautiful

hearken unto thee

Whctt the priest goes doivn from the bema and reaches the door of the
altar he and the deacon both incline and the deacon says

Let us pray.
They

all

go doivn

to the

10

Peace be with us

nave and sing the Turgdma before the Apostle

ye that have been invited by the great purpose to the living

marriagefeast of the banquet of the king of those in heaven
and those in earth
Behold the fire of the gospel and cleanse away all worldly
thoughts from your minds with the divine furnace
The Lord hath opened the treasure of benefits before them that
made request to him and hath said Come receive the
deed of remission of your trespasses, o ye sinners
Purify your heart and be converted like children and become
inheritors of the kingdom on high and members of the

^5

20

household

Lo
It

the gospel

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
of truth like Paul the son of the Hebrews

Armed was he when

and

called

him

to

the

Lord saw him zealous

be zealous

among

25

to the

law

in

Israel

the people

of the
3

christians

was blinded to the commands of the law and his eyes

were opened by the commands of Jesus
He drove from his soul all false thoughts and was made an
apostle and preached his power among the Greeks
It is fitting that we listen to his glorious and true words which
he preacheth now in the epistle to {Timothy

See, lo he

The Apostle

{This charge

commit unto thee

S

holiness with

35

The Persian Rite

.258

These things

SOBRIETY.

RECEIVED UP

GLORY

IN

write unto thee

Tim.

i 18

Hi 14-1O]

15,

\Thcy say

Glory be
g

10

to the

And

Paul].

Thee, o brightness of the glory of thy Father and express IMAGE OF the person of him that begat thee, who wast
revealed in the body of our manhood and didst enlighten the
darkness of our knowledge by the light of thy gospel, we
confess and worship and glorify at all times, Lord of all, Father

and Son and Holy Ghost,

When

Glory be

for ever.

the priest goes to

to

make ready

Amen
the Gospel {he says^

the eternal mercy which

o Christ THE light of the

15

Lord of

the priest prays quietly

world and

sent

the

life

thee

of

all,

unto

us,

for ever.

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,

Lord of
Of

O my
25

Lord,

all.

Father and Son and Holy

Amen

Ghost, for ever.

may

the censer

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.
Zumdra

3o

to the

tune

Shepherd of Israel

THE LORD WHO SITTETH IN THE HEAVENS

OVER ALL FROM THE BEGINNING LO HE DOTH SEND OUT
HIS VOICE, YEA AND THAT A MIGHTY VOICE

SING PRAISES UNTO

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

Stand we prepared
If

Be

oj

Still

and

silent

before the Gospel

ye who believe in the Lord, the being, the cause and the
head, make ready your intent to hear the divine mysteries
The eternal Son the Word of the Father put on manhood
and was revealed in the world for the renewal of all and
the salvation of

v55j^

voice

hear the holy Gospel

a day of the mystery he says

it is

Titrgdma
{(^

an audible

in

to

He

men

righteousness in doublewise and the holy

came to be baptized of John
perfected

The

Spirit led

10

all

him

to fight

and struggle

15

in the quiet wilder-

ness and made him to war during his fast and he

vanquished the evil one
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

made

suffer- 25

true the resurrection of the

bodies of mankind
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

**

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

26o

^ The

and before the sun when

him in a visible

air rent before the apostles

he was ascending

him

to

that sent

ascension

The angels

in all their orders

where

^ The
.o)

feet tread not

ones came down to comfort the troubled heart

with voices of joy and reassurance
message to you of this Jesus who is now gone up thus

spiritual

of the

The

xij

he shall come

lo

Holy and celebrated

was entering the castle

cried

the king in procession as he

at the

end and evening of the world

highpriest entered the great dwellingplace of the holy

height to exercise his priesthood for mankind and the

>^

The

s3

The king

distressed race

15

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 express image of the person, the temple of the Word,
without separation, hath reclined on his throne and all
creation serveth his will

20

^
>

Legions of bright and flaming ones stood to minister to Christ

the king without ceasing
Their head mar Gabriel was deacon to the testaments and
ministereth for ever

sM,

25

earth are held and subdued beneath his power

and are written and included in a deed of love under

Heaven and

his great name

incline
Luke made a collected account of the ascension
your ears to hearken to his word with a collected mind}
:

The

priest proceeds

and

And

says

they

answer

with thee and with thy spirit

He

35

and

Peace be with you

30

reads the Gospel

(And as they thus spake

5. Luke xxiv 36-53}
and when

Glory be

blessing God.

he has finished they say

to Christ

our Lord.

Amen

The Liturgy of

the Nestorians

The Anthem of

261

the Gospel

{God is gone up with a merry noise: and the

Lord with the sound of the trump
The firstfruits who took our nature is gone up to the heaven
of heavens on high,

the

onlybegotten

Word

of the

Father

celebrated in procession with chariots of cherubin, and hath

opened a way for our race and made peace in the height and
in the depth and made them rejoice in the day of his ascension.

He

hath entered into the divine holy of holies to exercise

his priesthood for our salvation

and hath

sat

down on the seat

who sent him,

10

of his kingdom at the right hand of the Father

and hath
as

it

is

lifted

us up with him and set us on his right hand,

written.

for this grace,

church.

Glorify and confess

for

he

is

him with

fear

and love

the head and substance of the holy

Beseech him and beg of him that he pity us

15

He

rode upon the cherubin and did fly. Thou

art gone up on high, thou hast led captivity captive

The

firstfruits

who

took

etc

Glory be to the Father and to the Son and to

the Holy Ghost
20
In the great day of the Ascension of the heavenly king of
kings to the great height of heaven he lifted up his holy
HANDS AND BLESSED the Company of the apostles and was
SEPARATED FROM the disciplcs and ascended in glory into
HEAVEN AND A CLOUD of light RECEIVED HIM AND HE WAS HID 25
FROM THEIR SIGHT and the disciples saw him not. And behold
TWO angels standing in white apparel and 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 dis- 30
ciples RETURNED in sorrow from the mount called the
Mount of Olives and were daily in the temple glorifying
and blessing the Lord. According to the commandment they
tarried in the temple of Jerusalem until they were endued
with the Holy Ghost, and they were witnesses in all Judaea 35
AND in Jerusalem and preached and announced the gospel
and made disciples and baptized in the name of Jesus.
To him be glory}.

The Persian Rite

262

(MASS OF THE FAITHFUL)

(THE PRAYERS)
The deacon says

the

cdruzutha

While

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

days

in

mercy upon us
lo

'''^'" '!"'

*^'

is

being said.

*^^ ^^^^^^ *^^^'

so and

'"'"'" """^ '^' ^"'"'

"^'"T
censes
the paten [saying
,

This paten

is

^,

,.,

blessed, like the paten

f ^he blessed apostles in the upper-

room, o creator of sweet herbs and

name

of the

Father and of the Son and of the

O our Lord, have mercy

"^

At

this time also the mddpra which

has hitherto being lying on the altar is

^5

cdruzutha

^"^

pleasant spices, in the

The people answer

He

the

^^^ ^''"^^^

proceeds

p^t ^^j

Father of mercies and God

OF ALL COMFORT, WC be-

And he
tion

Seech thee

takes the paten

places hosts on

and places

it

the

paten in the treasury,

until the cdruzutha

The people answer

and goes and

according to his discre-

is finished

after each clause

O our Lord, have mercy upon us

our Saviour who carest for us and suppliest all things, we
beseech thee
For the peace safety and security of all the world and of all the
churches we beseech thee
For our land and all lands and for those who live therein in

O
20

faith
25

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

30

For the welfare of our holy fathers NN^ and all 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
t For orthodox presbyters and deacons and all our brotherhood
in Christ

The

we beseech

thee

patriarch, the metropolitan

t Said only on Sundays, on

and the bishop.

our Lord and on memorials of

feasts of

saints.

The Liturgy of

the Nestorians

263

thou that art rich in mercy and overflowing with compassion, 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 TCpCnt of his wickcdnCSS AND
LIVE, we beseech thee
Thou that art glorified in heaven and worshipped on earth, we

10

beseech thee

madest the earth to

BE GLAD, We bcSCech thcC
Thou THAT by nature hast immortality and dwellest in the
excellent light, we beseech thee
to SAVIOUR OF ALL MEN and SPECIALLY OF THEM THAT BELIEVE

tThou who

REJOICE

in thine holy {ascension}

AND THE HEAVENS

tO

15

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

let

25

us pray

R Amen
and
of the world

That

his peace

For our fathers the bishops

tranquillity abide in

let

it

unto the end

us

R Amen

That they may stand at the head of all their dioceses

without blame or stain all the days of their life

And

especially for the welfare of our holy fathers

NN let us
R Amen

t 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
and petitions the pure truth of
That by
the doctrine of their confession and of their faith be
kept in all the holy catholic church unto the end
their prayers

35

of the world

The Liturgy of

the Nestorians

265

For the memorial of our fathers and brethren faithful and true
who have died and departed from this world in the true
faith and orthodox confession let us

R Amen
That he loose and forgive their transgressions and
offences and account them worthy to have jo}^
with the just and righteous who were wellpleasing

unto his will

For

this country and them that dwell therein, for this house
and them that care for it, for this town or village and
them that dwell therein, and especially for this congregation
let

10

us

R Amen
sword and
That he remove from
captivity and robbery and earthquakes and hail
and famine and pestilence and all evil plagues that
are against the body
us in his grace the

For them

that err from this true faith

snares of Satan

let

and are held

15

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 comfort 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,

is

God

that

cry to

all

your

the Father of compassion, merciful

willeth not

those

that

whom

he hath

fashioned should perish but

and

live

before him.

that they should repent

And especially are we bound to

pray and confess and worship and glorify and honour and
exalt our God the adorable Father Lord of all who by his
Christ wrought a good hope and salvation for our souls,
that he

lo

fulfil

in us his

grace and mercy and compassion unto

R Amen

the end
The deacon proceeds

With

request and beseeching we ask

and mercy

for the angel

R From

of peace

thee, o

Lord

Night and day throughout our life we ask for continual peace
for thy church and life without sin
R From thee, o Lord

We

ask continual love,

which

is

the bond of perfectness,

with the confirmation of the Holy Ghost

2o

R From thee, o Lord

and those things that help our lives
and appease thy godhead
R From thee, o Lord

We ask forgiveness of

sins

We ask the mercy and

compassion of the Lord continually

R From

times

25

Let us commit our souls and one another*s souls

and the Son and the Holy Ghost
When

the

cdruzutha

is

thee, o
to the

at all

Lord

Father

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
of the offences of thy people and for the forgiveness of the sins
:

30

THE SHEEP OF THY PASTURE whom thou hast chosen

and mercy. Lord of all, Father and Son
and Holy Ghost, for ever. Amen.

of

all

to thyself in thy grace

(THE INCLINATION)
The deacons say with a loud

ae

Bow down

your heads

voice

for the imposition of

the blessing

hands and receive

The Liturgy of
arid the people

bow

their

the Nestorians

heads with the

and

deacons

the priest

267
repeats

this

Imposition of hands in his heart quietly, inclining himself the while

O Lord God of hosts repeaty thine is the holy catholic church

which was purchased by the great passion of thy Christ, the
SHEEP OF THY PASTURE and through the grace of the Holy 5
Ghost who is of one nature with thy glorious godhead are
given the degrees of the imposition of hands of the true priesthood in thy merc}^, o my Lord, thou hast vouchsafed to the
feebleness of our frail nature to become known members of
the great body of the holy catholic church and to administer 10
:

spiritual helps to the souls of the faithful.

Do

thou then, o

my

Lord, perfect thy grace with us and pour out by our hands thy

and may the mercy and compassion of thy godhead be

on us and on this people whom thou hast chosen to thyself

gift

and

he raises his voice

and

says

j-

and grant unto us, o my Lord, by thy compassion that all the
days of our life we may all alike and together be wellpleasing
to thy godhead in good works of righteousness which appease
and reconcile the glorious will of thy majesty and that we
be accounted worthy by the help of thy grace to raise to thee
praise and honour and confession and worship at all times. Lord
of all. Father and Son and Holy Ghost, for ever. Amen.
<'the

And
Let
Let
Let
Go,

And
I

him
him
him

offertory>

the deacons enter the altar saying

that hath not received baptism depart

25

that doth not receive the sign of life depart

that doth not accept it depart

ye hearers, and watch the doors.

they begin the

anthem

WAITED PATIENTLY
THE Lord

The body

The

FOR

altar.

Let us

all

priest goes to

^^^^

altar:

vessels

on the

^''

put

the mysteries

and when he puts

draw

nigh to him in fear and love

and with the angels sing aloud

The

30

chalice

priest takes the paten in his left

hand and
his

the

altar, the priest takes the

paten and the deacon the

of Christ and his

precious blood are upon the

holy

20

the chalice in his right putting

hands

^^

in the
^^'^

Let us pray.

form of a

cross

deacon says

Peace be with us

35

The Persian Rite

268

Holy holy holy

unto him

Lord God

The body

of Christ and his

precious blood

Glory be

etc

to the

Son and

Father and

Holy

to the

Ghost

On

10

May

there

let

be a memorial of the virgin

the mother of Christ

and mercy

ye apostles of the Son

and lovers of the onlybegotten,

pray that there be peace in

and

he

strikes

the

times

three

on

paten

and

the

time he

each

says

After thy commandment, o

our Lord and our God repeat,

these glorious and holy and
lifegiving

and divine mysteries

are placed and ordered on the

creation

Let all the people say

Amen and amen

20

for ever.

Amen

From everlasting to
15

who was

Christ

our salvation and

who commanded us to make
a memorial of his death and
burial and resurrection receive
this sacrifice at our hands by

chalice

everlasting world without end

to thy

times for

all

sacrificed for

his grace

the holy altar

Mary

glorious Trinity at
ever.

be satisfied

to the

the priest says

Let US send up praise

The poor shall eat and

5

and

propitiatory

altar

until

the

coming of our Lord the second

time from heaven
to whom
:

Thy
[the

memorial, o our father

patron saint], is Upon the

holy altar with the just

25

have overcome and the martyrs

who have been crowned
or

Lo
in

mightest

hope

that

Amen
He
altar

orders

and

the

mysteries

upon

ivith

veil.

the

thou

them

up

in

glory.

And

going outside the sanctuary

cross

and

the priest lades the deacons with the

the gospels

and

says

Christ our Lord account you worthy to meet him with open face.
35

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

down

in

resurrection
raise

at all times for ever.

this

the departed lay

all

thine

glorious
30

who

be glory

the

The Liturgy of
The Anthem of
I

Tune

By

the care

will

Arid

the Mysteries

of thy will

magnify

to

thee,

us

God my king

the priest worships

entered

is

not that which

towards the

sides

to the right, then once

and

habitation our Saviour

269

of the bema : first he worships twice towards the east and then

four

1-aises

towards the east

himself up.

And

then

and

left and then once

and behind hint once

to the

then once to the

Moses

east

he 5

towards the east

worships twice

The
made

the Nestorians

of old, which the high-

priest alone
to enter

was commanded

but he entered into

heaven to exercise his priesthood and prepare the kingdom

which passeth not away. Albeit 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 dwellings 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

And he says Glory be in the anthem

of the mysteries and comes down and
gives the peace to the people.

And when

he comes as far as the deacons,

I

The

entered

habitation our Saviour

they

worship one towards another and he ^^

says to them

etc]

God

the Lord

lasting world without end.

of all be appeased
with your ministry, adorn you with
all beauty and enrich you with all the

Amen.

benefits of his gift

From everlasting to ever-

world without end 40

The Persian Rite

270

Make

the right

PEOPLE AND THE SHEEP OF THY

PASTURE. Lord, thy mercy is
for ever on thy worshippers
cast not the work of thine hands
into the hands of the evil one.
Make true. Lord, this promise
which thou madest to the twelve
I AM WITH YOU UNTO THE END
OF days.

Be with us

as with

thine apostles by the help of

thy grace and

15

deliver us from

temptations and give us time

full

fess

of peace that

When

hand of thy

mercy, o our Lord Jesus, to

overshadow and abide on thy

we may

and worship and

thy great and holy

con-

glorify

name

repeat three times

from

i.

e.

to

of the

and

door of

the

the

he ivorships

altar,

says

Having our hearts sprinkled

and clean from an evil conscience
may we be accounted worthy to enter
and exand circumspection

into the holy of holies high

alted

and

in purity

and holiness to stand before thine

holy altar and offer to thee spiritual
and REASONABLE SACRIFICES IN THE
BELIEF OF THE TRUTH

and he

proceeds

But THOU ART GOOD AND WILT NOT

ALWAY BE CHIDING NEITHER KEEPEST
THOU THINE ANGER FOR EVER. TuRN
THY FACE FROM MY SINS AND PUT OUT
ALL MY MISDEEDS in the great multitude OF THY mercifulness, Father and
Son and Holy Ghost, for ever

at all

or if he has not opportunity for

he says

times
20

he comes

sanctuary,

*.

Christ be with us

Our Lord Jesus

all

this

grace and mercy for ever.

in his

Amen
\_The

hearts

preceding
is

from

sometimes

anthem

is

Having our

said

after

the

finished^.

<THE CREED)
door of the altar and worships and stands
and stretches forth his hands and says with a loud voice

The priest goes up

30

We

to the

believe in one

God

the Father almighty,

And

maker of

all

one Lord Jesus Christ the

things visible and
only Son of God the firstborn of every creature, who was
begotten of his Father before all worlds and not made, very God
invisible.

in

of very God, of one substance with his Father by whom the

who for us
35 WORLDS were framed and all things were created
was incarand
heaven
from
down
came
salvation
men and for our
:

Holy Ghost and was made man and was conceived

and born of the virgin Mary and suffered and was crucified in the
days of Pontius Pilate and was buried and rose again the third
nate of the

The Lihtrgy 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 quick.
And in one Holy Ghost, the
Spirit of truth, who proceedeth from the Father, the Spirit
the giver of life. And in one holy and apostolic catholic church:
and we acknowledge one baptism for the remission of sins and
the resurrection of our bodies and the life everlasting. Amen.
sat

(preparation for the anaphora)

And

they enter quickly

God
Am(

the Lord of

Here

the priest

and worship

three times,

and

while the priest

worshipping before the altar he says

be with us all in us all by his grace and mercy for ever.

is

all

washes his hands

[in the place

of the deacon'\ and they make the

sign of the cross [in the air with joined hands] tozvards all the [four consecration-]
crosses of the altar : and the deacons say the cdruzutha

And
God

the Lord of

all

strengthen thee to

The deacons [say very slowly]

Let us pray.

Peace be

with us

Pray

memorial of our
fathers the
catholici
and
bishops and of all presbyters and deacons and young
men and virgins and ofall who
have departed and passed
from this world in the belief
of the truth and of all our
fathers and brethren, of all
our sons and daughters and
of all faithful and Christloving kings and of all prophets 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
for the

then the priest says to the deacon

who completes
glorify him with his

And

praises

turning his face

to

altar

the

and offering three mdtumyas, at each

mdtHmya he advances nearer and at 20
the beginning

and

of the mdtUntya he begins

beseeches thus, whispering with his

lips this

prayer

Glory be to thee the finder of the

lost
glory be to thee the gatherer of 25
the dispersed
glory be to thee the
:

bringer nigh of them that are afar off

glory be to thee the turner back of the

wanderers to the knowledge of the

TRUTH

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

IvU'.

an inheritance and life in

the kingdom of heaven
May this offering be received
with openness of face and
sanctified by the word of

God and by the

Ghost

M^^

The Persiail Rite

272

that

it

be

to

Holy
us for

help and salvation and

grace of Christ.

altar, just

lord,

before the

as he draws near beseeching,

he worships until he reaches the altar.

And
and

and

rises

horn and

kisses the right

and

and

rises

kisses

horn and then he worships and

the left
rises

and

rises

middle and then he worships

then he worships

side

and

then he worships

kisses the

life

world without end in the

kingdom of heaven by the

my

Here I inform thy love, o

draws near

that as the priest

and kisses the middle and the right

and the left side and he looks to-

wards

those

on

right

the

himself inclining on the

ships towards them

side

ivhile

and wor-

left

and says

my Lord. My brethren,
pray for me that this offering be
accomplished at my hands
o

Bless,

and

God
to

they return

the Lord of

fulfil

answer
all

to

him

strengthen thee

and receive thine

his 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

2^

lost (^etc^

worshipping and rising and kissing the

middle and then worshipping and rising

and

kissing the

and

right side

then

worshipping and rising and kissing the

left

and offering a matUniya and

and kissing the middle and the
side and the left side, looking

side

rising
right

towards those on the

left

inclining on the right

Bless, o

my

brethren and

Lord.

my

side himself

and saying

Pray for me,

beloved, that

my
be

accounted worthy to offer before our

Lord Christ this sacrifice living and
holy for myself and for

4^

all

the

body of

the holy church by the grace of his

compassion

for ever.

Anien

The Liturgy of

Nestor tans

the

answer

avid they return

God

273

the Lord of

all

him

to

be wellpleased

with thy sacrifice and receive thine

which thou offerest for us

and for thyself by his grace and mercy
offering

Amen

for ever.

Avid then he says

Glory be to thee the finder of the
lost (^etc)

ivorshipping after the

And

when

former

10

order.

May

the deacon says

this

offering be received the priest ivorships

towards him and says on

This offering

my

of

may

the

all

be received 15
sinfulness before the dread tri-

and the dead

living

this wise

offered for

is
:

it

bunal of thy majesty, o our Lord, with

openness of face

And then

down quickly
and turning his 20
face towards the deacon who completes
worships towards him and says on this

from

the priest goes

the raised place

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

and

altar

true

he

offers

turns his face

to

the

a mdtHntya and kneels

the cdruziitha is finished

and

whilst 30

he kneels he repeats quietly in his heart

this

prayer beseechingly
Cusluipa

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
unspeakable
fice at

evil

our hands and through

strength

and

mayest be able
sins

deeds, but in thine

merc}'^ receive this sacri-

that

sufficiency
to

that

it

give

thou 40

pardon our many

when thou

art revealed at

the end of the times in the

manhood

^/^^

74

Persian Rite
which thou hast taken of us we may
FIND in thj' presence grace and mercy
and be accounted worthy to give praise
with the illustrious multitudes.

When

the cdrusiktha is finished he rises

and

the g''haittha without stretching out his

And know

must not

that here he

not received boldness.

And

hands because he has now

kisses the altar

hands

stretch out his

and

repeats

before the altar

hands at

at the other g^hdnthas, then

let

all because

he has

hitn stretch out his

and at each g^hdntha he worships

and at the end. And his position shall be about
and the space between his hands of like measure,

received boldness,

\o before the altar at the beginning

a cubit distant frotn the altar

and

he shall

Then he
15

who made

bow

head to his knees. At the end of every g^'hdntha he shall

worship and kiss the middle of the altar

his

offers the

disciples

Kudddsha of

of the

the blessed apostles

And

east.

with

it

mar Addai and mar Mari

they consecrate

from

the

Sabbath

of the Resurrection till the Annunciation and on memorials of the Depaiied and
on memorials of the Saints and on ordina>y days

And
Bless, o m}^

Lord

My

20

the priest says

bless, o

my Lord

brethren, pray for

and

Christ hear thy prayers

they

bless, o

my Lord

me

answer

Christ receive thine oflfering

Christ

kingdom of heaven and be wellpleased 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 the priest repeats the first g^hdntha of the apostles in a loiv voice
illuminate thy priesthood in the

25

We

30

y^

confess, o my Lord, the overflowing riches of thy grace

towards us repeaty in that albeit we are sinners and of no account
thou hast accounted us worthy by reason of the multitude of thy
mercies to administer the holy mysteries of the body and blood
of thy Christ, asking for the help which is of thee for the
strengthening of our souls * that with entire love and belief of
THE TRUTH wc may administer thy gift to us
{repeat the beginning

and

the

end of each g^hdntha)

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

40

and

the people

Amen.

answer

The Liturgy of

the Nestorians

275

(THE DIPTYCHS>
Ar.d

the priest proceeds

Peace be with you

and

And

they

answer

with thee and with thy spirit

of the living and the dead,

ivhich they read at the time of the mysteries before the door of the altar en
feasts of our Lord and on Sundays

Furthermore I write

the diptychs, that is the book

First he that

is

on the right hand begins and

Let US pray.

^ys

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 TV
catholicus and patriarch and mar
bishop and metropolitan
Let us pray also for our fathers the bishops who are in this life

10

15

Let us pray also for the presbyters and deacons and subdeacons
and readers and monks and laymen, the faithful, men and
women, young men and maidens, orphans and widows, who
walk in this world with a good name and in seemly conversation.

Amen

20

Let us pray for the peace of kings and governors of this world
Let us pray also for those who are in affliction and persecution
for the sake of God
Let us pray also for the peace of the holy catholic church in all

Amen

the world.

25

[and

the people

answer

Amen]
compassion visit all divisions of it with those
That God
things which help soul and body by his grace and mercy
world without end
in his

[and

they answer']

Amen.
He

proceeds

and

recites

Let us pray.

the

book of the dead

Peace be with us

Let us pray and beseech God the Lord of all

this oblation be accepted for all the just and righteous
fathers who were wellpleasing in his sight [let us pray]

That

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
faithfuj [let us pray]

And

of Melchisedek and
let

And

Aaron and Zacharias and

all

priests

us pray

of 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

for the

Mari the apostles who were the converters of

this eastern

region

And
And

30

And

of Stephen the firstborn of the martyrs and of

30

35

confessors

of

Papa

Sabhrishu

Sergius

Elijah

Abhrls

Gregory
Ishuyabh

Enosh
John

Bar9oma

Abraham
James

25

all

memorial of Simon and Shahdost and Be arba'shmin and Babhay and Abha and Ishuyabh catholici and
martyrs
for the

Mar'emmih
Achadhe'abhuy George
Tumar9a
John
Chenanlshu
Shakhlupha

Ishuyabh

Abraham
Immanuel

Yabh'alaha
Sabhrishu

Makhlkha
Dencha

Qayuma

gelibhazekha

Israel

Isaac

Pithyon

Achi
Yabh'alaha
Dadhlshu

'Abhdishu
Mari

James

Abha

Aqaq
Babhay

Timothy

Joannes
John
Ishuyabh

Ishu'barnon

Elijah

Silas

George

John

Paulus

Sabhrishu

Sabhrishu

Samuel

Abraham

'Abhdishu

'Abhdishu

Theodosius

Makhlkha

Ch^nanishu

'Abhdishu

Joannes
John

Elijah

Yabh'alaha

Timothy
Dencha

Simon

Elijah

The Liturgy of
catholici 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

Salmuth

Shabhta

Acha

Adhona

Simon

Maran'ammih

Joseph

Qashlsha

Ishu'yabh

Hurmizd
John

'Abhdishu
Daniel
Barchadhbe-

Chanana

Abraham

Nestorius
'Abhdishu

Titus

Jonadab

Isaac

Joseph

Paulus

John

'Abhdishu

Daniel

Ishu'yabh

Luke

Simon

Shimbaitih

George

Israel

Gabriel

Bata

Sergius

George

George

Chabhibha

Jonah
Stephen

Ishu'yabh

Chenanlshu

Gabriel

Abraham

Elijah

Elijah

shabba

Daniel

Samuel
Simon
John

Job
Joseph

Babhay

bishops and metropolitans

Yabh'alaha
I

Elijah

'Abhdishu
Gabriel

who have departed from

tl

country
for the

memorial of our holy fathers

Mar James

George

Cyprian

Sabhrlshu

Enlash

Elijah

John

John

Abraham

Paulus

Thomas

B^rlkhlshu

Ith'alaha

Simon

'Aqebhsh^ma
Joannes
Cyprian

Ishu'yabh

Barnay

Gabriel

Elisha

Mar Sergius
Abraham
Hurmizd

Gregory
Achadh^abhu Abraham
Qasha
John
George
Qayuma
Sahduy
Bukhtlshu

Paul

Qamishu

Bargoma
Hosea

Sabhrlshu

Abraham
Moses

Rozbayhan

Ch^nanlshu

Hosea

Yahb'alaha
Elijah

30

George
Ishu'yabh

Sabhrlshu

John
Immanuel
'Abhdishu
Ishu'yabh

35

The Persian Rite

278
John

'Abhdishu

Michael

'Abhdishu

Gabriel

Ishu'z^kha

'Abhdishu

'Abhdishu
Yabh'alaha

Ishu'yabh

bishops metropolitan who have departed from the second

province of the holy city of ^ubhaj

Also of our fathers

Achuhde'emmih Shubhchal^'ala
ha
Moses
Ephraim
Yazdaphnih
Maranz^kha
Marabha

,-

Mark

Ch^nanlshu

Ishuz^kha
'Abhdishu

Abraham

Abraham

Ishu'yabh

Chenanlshu

Mari

Ch<^nanTshu

John

Ishu'yabh

Cyriac

Cyriac

Sabhrlshu
Shimbaitih
Kehllshu

Chus'alaha

George

Chabhibha
John

'Abhdishu

bishops

Nestorius

Makhlkha

who have departed from

this

country

[Also for the memorial of our holy fathers

Elidorus of

Wasa

25

Cyriac

'Abhdishu

Daniel

John
Chakhlma
John

John

Bar9oma

Paulus

Isaac

'Abhdishu

John
Marutha

Israel

Bardayra

Simon

'Aqebh'alaha

Babhay
Achuhde'emmih Sabhrlshu
'Abhdishu
Sahda
Ishu
James
George
Sabhrlshu
Sasan
John

Daniel

Bar'Itta

Ishu'yabh

John

Thomas

Sabhrlshu

C hay ay
Benjamin
Elijah

James
30

Ishu'yabh

bishops

who have

Ishu'yabh

Joannes

Qayuma

Elijah

Simon
Immanuel

'Abhdishu
Chenanlshu

Sabhrlshu

John
Michael
Joseph

John

departed from this holy see]

Also for the memorial of ShubhchaMshu bishop and metropolitan [and martyr] who converted the Galayi and the
35

Daylumayi

The Liturgy of

the

Nestor tans

279

Also for the memorial of

Ignatius

Meletius

Basilius

Theodorus

Polycarpus

Flavianus

Nestorius

Athanasius

Ambrosius

Gregorius
Diodorus

Alexander

Eustathius

Gregorius

Joannes

Meletius

bishops and doctors

And

of Yulyani and Ephraim and Narsay and Abraham 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
of

Paul

Evagrius

Barqusri

Elijah

Antony

[Michael]

Mar Babhay

Ukhama

Macarius
Arsenius

John
RabbanHur-

Barsahdi
Sabhrlshu

Abraham

Marogin
James
John
Abraham

Qiyori

Michael

John

Elijah

Marcus

hermits and strangers

mizd

Daniel
Sabhrlshu

[Mar Acha
John the
weeper

who were famous

25

Andrew]
for

comely and

edifying conversation

And

for the

memorial of the

illustrious athletes

and glorious

30

anchorets

Mar Acha
Mar Isaac
Mar Dencha Mar John
Mar Abhun
Pithyon
Dumastyanus Abha
and

all their

just

Jonah
Phenix
Ananias
Bauth

and righteous companions.

Gabhruna

35

28o

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
angelic

conver-

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

lo

And

of

Mar

Sergius

Bacchus

George

Pithyon

Ishu'sabhran

Cyriac

Mar Sabha

Yuchana

and the poor woman and her two sons, famous martyrs
15

And

for the

memorial of

Mar SabhrIshu

20

and

all

Mar Shubhcha- Rabban

the seers

Mar Ch^nanIshu

John son of

l^maran

Jo-

seph

Mar'anammih Rabban Pran- Abraham

ofZin
si

their companions, founders of the godly congre-

gation of the monastery of Bith

Quqa

Also for the memorial of the holy martyrs and instructed

athletes the sons of Gregory who are laid in this blessed
village
25

30

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 in whose name was built an holy
church
Also for the memorial of rabban Sabha and the sons of Shemiini

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

281

the Nestoriajis

his faithful mother and of Constantine and

Constans and Jovian and Theodosius and ^%2,y 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 Nijmaldin who departed in this

10

village

Also for the memorial of

and Christloving kings

all faithful

Also for the memorial of Aaron head of the scribes

alms and did good deeds in the holy church
Also for presbyters and deacons and scholars
parted from this church

And

of

all

whom

them

that in a true faith departed

this

de-

world of

20

our Lord [alone] knoweth the names, that Elohim

crown them

in the resurrection

And

And

who have

from

15

who gave

of the dead.

[Amen

the people ansiver^^

our Lord make us

all

to

partake with them in his

grace and mercy for ever.

<THE

KISS

Amen.

25

OF PEACE)

The deacon says

Give the Peace one

They give

And

for all

tlie

to

another in the love of Christ

peace one to another

and say

catholici and bishops and presbyters and deacons 30

and the whole company who have departed from the congregation of the church and for the life and peace of the world
for THE CROWN OF THE YEAR that it be BLESSED and completed
by THY GOODNESS for every child of the church who is worthy
to receive this offering which is before thee and for all thy
:

35

The Persian Rite

282

servants and thine handmaidens

time

them and

for all of

for ever.

and

make

they

who

for all of us

stand before thee at this

be this offering accepted

Amen

the procession

of the peace.

(ANAPHORA)
And

the deacon says

all

confess and

Let US

lo

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.

Ghost, for ever

The

15

20

priest hath drawn nigh

pray that by his mediation
PEACE may be multiplied
UNTO YOU. Cast down your
eyes and stretch forth your
thoughts to heaven
to

And

Watchfully and diligently make

request and beseech at this
time and let no man dare
to
let

25

says this cushtipa quietly

speak.

Whoso

him pray

And

in silence

ye and pray.

in

veil

rises

mysteries

the chalice

and lifts the

and folds it
and paten and

says

prayeth

his

Forasmuch as thou hast by thy grace,

o my Lord, accounted me worthy of
thy body and thy blood, even so account
me worthy of boldness before thee
IN THE DAY OF JUDGEMENT. Amen.

heart.

and fear stand

Peace be with
The prayer of

the

round about

us.

we

the priest

from

our Lord and our God,

the incense

may

the pleasant savour which

offer thee before thine holy altar within thy glorious

30

temple
be acceptable unto thee and may it be for the joy of thine
holy name and for the pardon of thy servants and of thy flock,
o Father and Son and Holy Ghost, for ever.

35

Christ strengthen thee to do his will continually.

The

priest says to the deacon

The Liturgy of

the

Nestor tans

283

(THE THANKSGIVING)

And

hi 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
Lift

he proceeds

up your minds
and

Unto

thee, o

they

10

answer

God of Abraham and of Isaac and of

Israel,

o glorious king
and he

The

proceeds

God

offering is being offered unto

and

they

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

answer

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 bittcmess, and sow in us love and peace 25
and concord one towards another and towards all men

And

and kisses the altar. And it must also be made known that
and the end of every g^hdntha he makes a mdtUnJya and kisses
And the priest proceeds stretching out his hands in due order and

he rises

at the beginning
the altar.

saying

this

g^hdntha

30

G^hdntha

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

Thy

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
majesty,

high

spiritual seraphin offering

worship

to thy sovereignty

Kdnuna
shouting and praising without ceasing and crying

one to

ANOTHER AND SAYING

and

tJ'.ey

ansiver

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

makes a rndtfimya

the priest

he kneels

and says

before the altar

this citshdpa

Ciishdpa

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 uncleanness and sanctify our lips and mingle, o my Lord, the voices of our feeble-

25

ness with the hallowing of the seraphin and the halleluiahs of the angels.
35 Praise be to thy mercies
spiritual beings

Bless, o

my Lord

hast

And

he rises

made

creatures of dust

partakers with
*

bless, o

My
40

who

and says

my Lord

brethren, pray for

and he

bless, o

me

repeats this g^'hdntha quietly

my Lord

The Lihir^y of

the Neslorians

285

G^hdntha

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
thou didst put on our manhood that thou mightest quicken it
by thy godhead, and hast exalted our low estate and restored
our fall and raised our mortality and forgiven our trespasses
and justified our sinfulness and enlightened our knowledge
*and, o our Lord and our God, hast condemned our enemies
and granted victory to the weakness of our frail nature in the
overflowing mercies of thy grace

And

Lord

with these heavenly hosts

repeat,

[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

10

15

or read

it

as in the other kudddshe^

Kdntina

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.

-5

<THE INTERCESSION)
Atid

Pray

And

in

the deacon says

your minds.

the priest proceeds to this

Peace be with us

cushdpa kneeling and saying

in his heart

Cushdpa

30

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

2 86

OF THY GOODNESSES deal thou with thy people and with my misery and
NOT AFTER MY SINS and transgressions, but that I and these may be accounted
worthy of the pardon of offences and the remission of sins through this holy
body which we are receiving in the belief of the truth by the grace which

Amen*.

5 is of thee.

Afid he

Bless, o

my Lord

My

and

Do
repeat

thou, o

make

30

35

40

45

repeats this

bless, o

my Lord

me

g^hdntha

quietly

my

Lord, in thy

many and unspeakable

a good and acceptable memorial for

righteous fathers

25

says

G<'hdntha

10

20

and

my Lord

brethren, pray for

atid he proceeds

15

rises

bless, o

who have been

all

mercies

the just and

wellpleasing in thy sight, in

Ciishdpa of the departed [which is used at memorials of the departed instead

of or in addition to the foregoing]

I worship thy grace, o my Lord, and I confess thy mercifulness, in that

though I be unworthy by reason of my sins, thou hast brought me nigh unto
thee in thy compassion and hast appointed me a minister and mediator of these
glorious and holy mysteries, desiring of thee and beseeching thy sovereignty
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
Yea, our Lord and our God, may this
to another have made their offering.
offering be accepted for all the holy catholic church that it be established and
kept immovable, and for priests and kings and rulers that they be established
in the tranquillity of the churches and in the peace of their borders, and for the
poor and needy and tormented and for the mourners and distressed and
afflicted, and for all the departed who have been severed and have gone forth
from among us, and for all those who stand before thine holy altar and make
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
:

and

he

the cause and the matter, kneeling before the altar:

cause of his own or of others he here brings before God.

names

and

every

The Liturgy of

the Nestorians

287

commemoration of the body and blood of thy Christ

offer unto thee pn thy pure and holy altar as thou
hast taught us, and grant us thy tranquillity and thy peace all
* Yea, o our Lord and our God, grant
the days of the world.
us thy tranquillity and thy peace all the days of the world repeat
THAT ALL THE INHABITANTS OF THE EARTH MAY KNOW THEE
THAT THOU ART THE ONLY TRUE GoD the Father and that
THOU HAST SENT our Lord Jesus Christ thy Son and thy
BELOVED. And he our Lord and our God came and in his
lifegiving gospel taught us all the purity and holiness of the
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
the

which we

baptism

10

15

and when he says them

below upwards

that

have been signed

and from

right to

left,

let

him sign

the throne

from

inclining the while.

(THE INVOCATION)

And

And we

liere

he strikes his face with his hands

my Lord

weak and

and
name,
both stand before thee at this time and have received the example
which is from thee delivered unto us, rejoicing and praising and
exalting and commemorating and celebrating this great and
fearful and holy and lifegiving and divine mystery of the passion
and the death and the burial and the resurrection of our Lord
our Saviour Jesus Christ
also,

miserable servants

repeat three times,

The

The deacon says

In silence and awe stand ye

and pray.

thy

who are gathered together

Peace be with

us.

priest rises

and

(^"^^

frail

20

in thy

elevates his

25

hands

says

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
us

thy

we will give thee thanks and praise thee without ceasing in

CHURCH redeemed by the precious blood of thy Christ,

with unclosed mouths and open faces

Kdnuna
5

up praise and honour and confession and worship to thy

living and holy and lifegiving name now and ever and world
without end
lifting

and he

signs the mysteries

and

they

answer

Amen
lO

[The

veil is closed \

and he makes a tndtuniya

before the altar,

but

let

him

not kneel

and

he proceeds

Christ the peace of those above and the great tranquillity of

those below, grant, o

15

may

abide on

the

my

Lord, that thy tranquillity and peace

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

1 THANK THEE, O FaTHER, LoRD OF HEAVEN AND EARTH,

o Father and Son and Holy Ghost, that though I be a sinner

25

30

and weak yet by reason of the multitude of thy mercifulness thou

hast in thy grace accounted me worthy to offer before thee these
fearful and holy and lifegiving and divine mysteries of the body
and blood of thy Christ that I may minister to thy people and
SHEEP OF THY PASTURE the pardon of their offences and the
remission of their sins and the salvation of their souls and the
reconciliation of the whole world and the tranquillity and peace
of all the churches
He proceeds

Have mercy upon

O
35

me, o God,

after thy great goodness

king Christ, have mercy upon

me

According to the multitude of thy mercies do away

mine offences

king Christ, glory to thy

(^and in

like

manner

alternately to the

name
end of Ps. Uy

The Liturgy of
Unto thee

lift

the Nestorians

289

up mine eyes, o thou that dwellest

in

THE HEAVENS
(^and the rest of Ps. cxxiii \~},a)
I

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 his hands']

Prayer of incense

May

our prayer and our petition be pleasant unto thee, o our

Lord and our God, and may the smoke of our pleasant censer
refresh thee like the censer of Aaron the priest in the tabernacle. lo

And renew our

souls with our bodies and be reconciled to thy

creation for thy

many

and sweet

spices,

for ever.

Amen.

mercies' sake, o creator of pleasant roots

Lord of

all.

Father and Son and Holy Ghost,

(the fraction and consignation)

The order of

And

he

begins

the

the signing

order of signing

hands outstretched and not folded as

and

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
*

sin, o thou good shepherd, who wentest forth

and didst find us when we were lost and wiliest our
return.
Pardon me mine offences and my sins, those I know
and those I know not, in thy grace and thy mercies repeat three

20

defilements of
to seek us

25

times

and say

my Lord

my Lord bless, o my Lord

mercifulness of thy grace, o our Lord and our God, 30
bringeth us nigh unto these glorious and holy and lifegiving
Bless, o

bless, o

and divine mysteries

albeit

and

In truth, o
o

The

my

my

Lord,

Lord, for that

Each time
breast in

the

after he

we

we

are unworthy

the deacon

we

are not worthy.

Have

pity

on

us,

are not worthy for our frailty by reason 35

of our many sins

The mercifulness of he folds

and kisses the middle of the
right side and the left side

says

form of a

repeat thee times

answers htm

cross

his

hands on

altar

and

his

also the

The Persian Ritt

290

And

\The deacons begin

See that

it is

myself

am

the bread which

down from on
5

Saviour

came

high, said our

in the mysteries to his

disciples.

Whoso

hath love

approacheth and receiveth it

and liveth for ever in me and
inheriteth the
^

Glory be

kingdom

to the

the Son and

Holy Ghost

The cherubin and

and archangels
^5

trembling

stand

to

the

and

before

the

trespasses

25

30

thou

who

in

times for ever.

all

Amen
For thou

art

giving BREAD

the living and

mercy dost

open the door to the penitent

and callest sinners to come to
thee, open to us, o my Lord,
the door of thy mercies and let
us enter by it and sing praise
to thee by night and by day].

life-

WHICH CAME DOWN FROM

to the

WORLD and they who eat

NOT and they who receive it
in

and

it

of

whole
it

die

are saved

live in

it

for

Amen
and

answer

they

Amen

And he kisses
of a

cross,

the

buchra

not bringing

but figuratively, above

right

and

left,

in the

form

to his lips,

it

and below and

and says

my Lord tJiree
FOR thine unspeakable gift

Glory be to thee, o
times,

FrOxM everlasting to everlasting world without end

our

and worship to

Christ,

thy sovereignty at

seraphin

and gaze at the priest

breaking and dividing the body
of Christ for the pardon of

Praise to thine holy name, o

Lord Jesus

ever.

altar

20

middle of the paten

and

folded

and pardoned

fear

in

in the

HEAVEN and giveth life

Father and

to

is

hands which must not then be

looks upwards and says

in both his
I

uppermost

the priest takes the

buchra ivhich

Amen

towards us for ever.

and

they ausivcr

Amen
He

holds the buchra firmly with

boili

hands and says

We

draw

to these

my

Lord,

of thy

name

nigh, o

in the true faith

holy mysteries and by

we break and
by thy mercifulness we sign
the body and the blood of our
Saviour our Lord Jesus Christ:
in the name of the Father and
of the Son and of the Holy
Ghost for ever

thy compassion

and

answer

they

Amen

35
IVhile
the

naming

buchra that

the

is in

Trinity he breaks

his

hands attentively

The LitiLTgy of

Nestor ians

the

And

two halves.

into

291

the p^rtsta with their

some
thumb at

here sign
the time

of
breaking : but do thou beware of such

an

audacity, for that

not necessary

it is

here to sign but only to break in the 5

name of

holding them in

the Trinity,

both hands.

And he puts

is in his left

hand

the half which

in its place, not in its

former position but ar^ranging the broken

And with

side ioivards the chalice.

the lo

half in his right hand he signs the blood

in the chalice frorn east to west

north

to south,

the half which

chalice

that

is

in his

Qie

is

dips')

chalice with that half

wont

to do,

towards {the

half

is

zvhile

^^

he signs the

and

its

and

edge, as

but with the part

broken while the front of the 20

it is

says

into the

of the bvichra

not with the upper side

where

hand

a third part of

And

both the portions.

others are

andfrotn

dipping a third part of

And

chalice).

making the sign of the

from east to west

The precious

blood

is

he

cross

signed

with the lifegiving body of our

Lord Jesus

Christ

in

25

the

name of the Father and of the

Son and of the Holy Ghost
for ever
this

while signing

towards him

and

he signs from notih

paten.

And so

paten in

like

from
at the
to

cast to

west 30

Holy Ghost

south towards the

he signs the body in the

manner and zvith the same

is in his hand saying

half which

The

holy body

oc

signed

is

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
a7td they

answer

Amen
U

292

The Persian Rite

And

he holds both the halves in his

two hands and joins them together as

had not been broken : and let

forefingers (and thumbs^ encircle
halves like a wheel and he says

if

his

they

the

These glorious and holy and

life-

giving and divine mysteries have been

set apart

and
10

and consecrated and perfected

and united and commingled

fulfilled

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
I

20

that they

my Lord, for the

us, o

pardon

of oflfences and the forgiveness of sins

and the great hope of the resurrection

from the dead and for new life in the
kingdom of heaven, to us and to the
holy church of Christ our Lord here
and in every place now and ever and

world without end

and at now he cleaves a cleft with his

thumb at the part which was dipped in
the blood, and then he puts the halves
^5

on

the paten

one over the other cross-

wise so that the broken part of the lower

one which was held in his

towards the

3^

chalice,

and

left

hand

looks

the broken part

of the upper one which was held in his

hand looks towards the west to-

right

wards

the priest, so that the cleft in

it

looks towards the chalice.

And

he wipes his hands

ivell

and

signs himself between his eyes with his

35

thumb with

of the cross and

the sign

also the deacons

around him and says

Christ accept thy ministry: Christ

illumine thy
life

40

face

Christ keep

thy

Christ nourish thy youth.

Let him unwrap the

veil

which

is

folded round about the paten and chalice

and
Glory be

Christ, for that

45

thou hast

say

to thee, o

in

though

our Lord Jesus

I

be unworthy

thy grace appointed

me

The Litiergy of

the Nestorians
a

293

and a mediator of thy

and holy and lifegiving and

minister

glorious

divine

By

mysteries.

of the

grace of

the

thy compassion account

me worthy

pardon of offences and the

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 lo

for ever

and

they

answer

Amen.

<THE BLESSING)

And

he kisses the altar in the midst

and proclaims

like

one making an

15

announcement and says

The grace of our 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

he signs himself lifting his hands a

signing

is

received

little

upwards on

either side, because this

on behalf of the people although he makes

[The

veil is

it

on

his

own person.

opened^.

<THE COMMINUTION)

And

The

the deacon proclaims

Let US all with awe and reverence draw nigh to the mys-

body
and blood of our Saviour,

teries of the precious

With A pure heart and

FAITH unfeigned

let

US

re-

member

his

passion

consider

his

resurrection

and
;

for for our sakeS the only-

begotten

of

God

took

of

mankind a mortal body and

a reasonable and intelligent

25

priest whispers in his heart

and

^^^^

^
God of
Blessed art thou, o Lord ^
^^^ fathers, and glorious is thy
name for ever for thou hast not 30
dealt with us after our sins but in
^"^ multitude of thy mercies thou
hast delivered us from the power of
,,
darkness and hast bidden us to the
kingdom of thy dear Son our Lord 35
:

jesus Christ
IVhile

this

is

breaks the body

f"''

being said the pnest

and

^^''

then dips a coal

children.

The Persian Rite

294

and immortal soul and by

his lifegiving laws and his

commandments

holy

hath

brought us nigh from error

TO THE KNOWLEDGE OF THE

and

TRUTH,

all

his

dispensation for us he

the

after

FiRSTFRUiTS of OUT nature

was
TO

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 m3^steries of

the church in penitent hope

turning from our transgressions and grieving for our

25

sins

and asking mercy and

from God the

forgiveness

Lord of

all.

(the LORD'S 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 O

Lord, pardon the sins and transgressions of thy

servants

35

With our

souls freed from anger and enmity

R O

Lord, pardon the sins and transgressions of thy

servants

The Liturgy of

the

Nestor ians

295

Let us receive the holy and be hallowed by the Holy Ghost

R O Lord, pardon the sins and transgressions of thy
servants

And

union and concord of minds let us receive the fellowship'

5
of the mysteries in peace one with another
in

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 with10

out end.

When

the caruzidha is finished the deacon says

Peace be with us

Let us pray.
and

Pardon, o

my

the priest repeats in his heart qiiicily

Lord, by thy compassion the sins and trans-

gressions of thy servants and hallow our lips by thy grace that

may

they
with

all

yield the fruits of praise to thine exalted

15

godhead

thy saints in thy kingdom

If there are chalices which they are not consecrating he signs them here

And

then he rises to his full height after inclining

and says

Make

thy tranquillity, o

my

and

raises his voice

"'

20

Lord, to dwell amongst us

thy PEACE IN our hearts and

may our tongues

and

proclaim thy

and thy cross be the guardian of our souls while we make

new harps of our mouths and speak a new tongue with Hps
of fire. Account us worthy, o my Lord, with the boldness
which is of thee to pray before thee this pure and holy prayer
which thy lifegiving mouth taught to thy true disciples the
sons of thy mysteries Whensoever ye pray after this
MANNER pray YE and confcss and say
truth

and

they

answer

Our Father which art in heaven, hallowed be thy

name, th,y kingdom come, thy will be done in earth as
give us this day the bread of our
it is in heaven
necessity and forgive us our trespasses as we have
:

Account us worthy, o our Lord and our

without blame with a pure heart and
OPEN FACE with the boldness which in mercy is given us of thee that we may all
with one accord call upon thee and say on this wise
"

If

God,

it

is

not a feast of our

Lord

to stand before thee continually

25

3q

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

prayer quietly

the priest repeats this

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 this sometimes said in an audible voice

15

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 KINGDoi\i AND THE POWER AND THE MIGHT and the Strength and
the dominion in heaven and in earth now and ever
:

and

20

he signs himself

and

raises his voice

and WORLD without end

and

they

answer

Amen.
(THE elevation)

And

25

the ptiest says

Peace be with you

and

And

the people

with thee and with thy spirit

and he

30

The holy

Glory be

proceeds

thing to the holies

and

One

answer

is

fitting in perfection

they anszuer

holy Father, one holy Son, one holy Spirit

to the

Father and

to the

Son and

world without end.

Amen

to the

Holy Ghost

The Lihirgy of
{

They draw the

sanctuary

veil

and

the Nestorians

297

of the altar and range themselves in two choirs in the

those within begin the following in a loiv 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 *
Tliey repeat

it

in

a loud

and the people

same words

voice

in the

nave ansiver the

Verses said in the sanctuaty

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

10

God sitteth upon

pomp

15

While they beheld he was taken up and a cloud

received him and he was hidden FROM THEIR SIGHT

20

Choirs, choirs of spirits arose and escorted the

on the day of his ascension

Terrible art thou

etc

Son

in

Continuation

Terrible art thou

The

etc

we have all received,

we it with confession and say Halleluiah halleluiah*
Terrible art thou, o God most high, out of thine holy
precious blood and the body which

praise

PLACE world without end.

Lord from

Blessed be the glory of the

25

his place}.

<the communion)
They open

and

the deacon

who said

Let US pray.
and

the priest takes the

the veil

the cdrustitha

hand of

the

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

the deacon anszvers

With thee and with us and with

the partakers thereof in the

kingdom of heaven

35

The Persian Rite

298
And

And

the deacon says

Praise ye the living

Let us pray.

77?^ say the Anthent of the Betna on

days of the mysteries

body

Antiphon Blessed be thy

10

our

might

sing

that

we

praise

thy

nature

and

Peace be with us

and

receiving hint

veil

and puts

him a

he puts on

on

the paten

his

arm

and says

and thy blood, o our Lord,

which thou gavest for pardon
to the nations and thereby didst
hallow

who read the apostle

and says

the deacon

conies before the priest

God

The divine grace be with thee and

with us and with the partakers thereof
for ever

And

then

deacon

the

peace comes

sovereignty

the

Peace be with us

Let us pray.

and

gave

ivho

and says

{the priest') taking the chalice

gives

to

it

him saying

The grace of the Holy Ghost be with

thee and with us

When

the antiphon is finished the deacon holding the chalice proclaims

Bless, o

and

my Lord

hand and makes

the priest lifts his

the sign of the cross over the people

and

says in an audible voice

The

2o

gift

fulfilled in

of the grace of our lifegiver our Lord Jesus Christ be

mercy

to us all

and

they

answer

Amen

world without end.

And

And

they say the verses of the

My

brethren,

receive

Anthem of the Bema \sung

the exalted

by those

all,

glory and splendour and gave

to the

nations and

forgiveness of trespasses and

of sins for the pardon of

all

discreet

of our Lord to
priest

deacon of God or
cumspect believer
pardon of offences

to

or

the

to the cir:

for

the

the deacon says over the chalice

The

heights

put on excellency and

salvation

the

And

Christ our Lord, the saviour

of

The body

the

in the nave^

{From

body

he says

body of the Son, saith the

church, and drink his cup in
faith in the kingdom

35

the priest gives the

antiphon

25

30

when

precious blood for the

pardon of offences, the

spiritual

feast for everlasting life to the

discreet priest or to the deacon

of

God

and every one

according

to his

degree

The Liturgy of
The

the Nesto7Hans

299

precious blood and the

body which we have

we

ceived, praise

it

all

re-

confessing

and saying Halleluiah

halle-

luiah

Halleluiah

to the

time

V Tarry ye

With thousands
in

the city

OF Jerusalem

until ye be

with

POWER FROM

ENDUED

heaven

The

precious blood

Thou

People

etc

hast fed us, o

my

Lord, with thy body and thy

What are our mouths

we should confess thy
name?
A priest Blessed is Christ who

blood.
that

15

fulfilled his compassion

and gone up with glory to the
heaven of heavens

20

hath

Thou hast fed us etc

A priest The disciplcs wondered 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 celebrating thee and the Father crieth

Come,

enter,

People

Thou

my

beloved

hast fed us etc]

Praise for festivals of our

Lord'^

"^
Praise for Sundays O our Lord Jesus the adorable king who by thy suffering
didst vanquish the tyrant death *
Son of God who didst promise us new life
in the kingdom on high * Cause all harms etc. as on p. joo. For memorials of the
dead and ferias May the mysteries which we have received in faith be to us,
o my Lord, for pardon of offences *
thou that art like him that is made [or like
a servant] and also like the maker, thou art Christ, the king of the ages * With
thy body and blood thou didst pardon and forgive the faults and offences of all
who have believed in thee * Account us all worthy in thine appearing with

boldness to go out to meet thee and with the bands of heavenly beings to sing
praise.

Amen

and amen.

The Persian Rite

[sung

alternately verse by verse by those

in the

nave and those in the sanctuary]

Strengthen, o our Lord, the

hands that have been stretched

out
and have received the
holy thing for the pardon of
offences * Account them worthy
every day
to yield fruits to
thy godhead * The mouths
which have praised thee within
the holy place: do thou account
worthy to sing praise * The
ears which have heard the voice
of thy praises
let them not,
:

10

15

my

Lord, hear the voice of

alarm * The eyes that have seen

thy great compassion
again,
:

my

Lord,

let

them see thy

The tongues also

have cried Holy do thou
dispose to speak truth * The
feet that have walked within
the church make them to walk

blessed hope *
20 that

in
25

the land

of light

The

have eaten thy

living body: do thou renew
bodies
with

that

new life

Our congrega-

which hath worshipped

thy godhead
multiply towards it every help * And
tion

30

may

with us
abide

35

and

thy great love

therein

may we

abundantly render back praise *

And open the door to the petition of us all
and may our
:

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

thy will

to

With hosannas we
name for thy

will confess thy

grace towards our race

For

thy mercies are multiplied

wards our manhood

to-

and thy
love hath shined forth upon our
*

mortality

And

10

thou hast

blot-

ted out our offences through thy

pardon

praise to thy

name

for

Blessed BE thy GLORY

FROM out of thy PLACE who

thy gift

^h

offences because

forgivest

And

thy mercies

in

of

thy

all worthy
and worship thy god-

grace account us
to confess

head
let

And

us

lift

up

sovereignty.

20

every season

at

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

who by the gift of the grace of the Holy

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

all

then

Cihost have

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
fitting,

It is

prays

ivith

a loud voice

Lord, every day

repeat

and

it

is

right at

times and meet every hour, to confess and worship and

all

praise the fearful

5

the priest

my

name

of thy majesty

for

by thy grace, o

my

Lord, thou hast accounted worthy the weak nature of mortal

man

with the spiritual ones to hallow thy

in the mysteries of thy gift

and

name and

to

to take delight in the

partake

sweetness

of thy words and to raise voices of praise and of thanksgiving

high godhead at all

and Holy Ghost, for ever

to thine
lo

times.

Lord of

all,

Father and Son

aitd they ansiver

Amen
my Lord

Bless, o

And
15

ao

25

he prays the second tinte^

God and our Lord and our

king and our saviour

and our lifegiver and the forgiver of our sins, who in his grace
and his mercies hath accounted us worthy to receive his
precious allsanctifying body and blood, grant us to be wellpleasing unto him in our thoughts and words and deeds and
actions.
And, o my Lord, may this earnest which we have
received and are receiving be to us for the pardon of offences
and the remission of sins and for the great hope of the resurrection from the dead and for new life in the kingdom of
heaven, with all those who have been wellpleasing in thy sight,
by thy grace and thy mercies for ever. Amen
Christ our

and

And

while the priest

is

saying

this

one of the deacons binds up the

[that are in the nave'] say this

veil

while the priests are giving the peace one to another in the sanctuary they

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.

On ferias Blessed be thine adorable excellence in thine exalted place,

c Christ the pardoner of our offences and our sins, who makest our transgressions
to pass away by the glorious holy lifegiving and divine mysteries, o Christ the
hope of our nature, at all times for ever.
*

The LitiLTgy of
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. cxvii)

Father and to the Son and

Son who gave us

his

to the Holy Ghost

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

And

they proceed

Our Father which art

15

in

heaven

three times (^without /arcings').

<THE dismissal)
The Seal
on Sundays and on
Tlie priest

goes forth
side

and

and stands

festivals

and on memorials^

20

at the great door of the altar at the right

blesses the people in

an audible

voice

and says

He who hath

blessed us with all spiritual blessings

in heavenly places in Jesus Christ our Lord and hath
bidden us to his kingdom and called us and brought us nigh
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
" 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.
glory and may the right hand of his care overshadow us and all creation now
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 nlysteries. And with the living
sign of the cross of our Lord be ye sealed and guarded from
all harm hidden or open now and ever and world without end
and

they

answer

Amen.

10

And

and

the priest

the people give peace one to the other.

<THE EULOGIA)
[The people

kiss the cross in

baked along with

the

the priest's

bUchri, is

hands and

distributed by one

of

the eulogia,

which was

priests

or deacons

the

standing at the nave entrance of the baptistery

During

May

the distribution is said the prayer

my Lord,

the prayer, o

of

Mary

of the holy virgin and the request

of the blessed mother and the beseeching and entreating of her

mart Maryam the blessed, and the great

and the divine help, and the
petition of mar John the baptist be with us continually at all
seasons and times. Lord of all, Father and Son and Holy
that is full of grace,

20

power of the

victorious cross,

Ghost, for ever.

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

30

O my

Lord,

let

they order the mysteries

not thy living body which

we

have eaten and thy victorious

have drunk be to us, o my Lord, for judgement and vengeance

but for pardon of trespasses and forgiveness of sins and for the great hope of
the resurrection from the dead and for new life in the kingdom of heaven and
blood which

we

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.
Another

For that we have received of thy body openly let thy power dwell in us
secretly, and let us go forth to meet thee with gladness and praise thee with
a threefold song with the just who fulfilled thy will, o Christ the hope of our
nature Lord of all, Father and Son and Holy Ghost, for ever. Amen.

Another

we

have received of thy body from the paten and drunk of thy blood
from the chalice account us worthy, o my Lord, with the robber to sing praise lo
in paradise with the just who fulfilled thy will. Lord of all. Father and Son

For that

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 Marl

disciples of the east

Amen.

20

IV

THE BYZANTINE RITE

THE BYZANTINE RITE

IV.

The Byzantine Liturgy of the ninth

From Roman. Biblioth. Barberin. MS.

Pp. 309-344.

CENTURY.
(c.

55

iii.

A.D. 800) pp. 1-73, 512, 519.

(pp. 327-336)

supplied from Grottaferrat.

is

The

(ixth or xth cent.).

Mystagogia 8-24

in S.

additions are from

Maximi opp.

Paris 1675, pp. 508-23, or

(2)
c.

The lacuna

in S. Basil

MS. V ^ vii

(i) S.

torn, ii ed.

Maximus
Combefis,

Migne P. G. xc cc. 687-709

p. 390 in Migne P. G. xcii
:

Chronicon paschale an. 624

looi

(3)

S.

Theodorus

Mai Nov. pair,

P. G. xcix
in Pitra

cc.

Juris

biblioth.

1687-90
eccl.

Studit.

tom.

v,

(4) S.

De praesanctificatis in
Romae 1849, or Migne

Nicephorus Canon.

graec. hist, et mon.

t.

ii

30, 13

Romae

1868,

P- -hz^-

The Liturgy of the Presanctified

OF the ninth century. From the same MS., pp. 7486, 520. The additions are from (i) S. Theodorus Studit.
u. s.
(2) Chro7iicon paschale an. 645 p. 385 in Migne P. G.

Pp. 345-352.

xcii c. 989.

Pp- 353-399-

From

The modern Liturgy of

S.

Chrysostom.

Venice 1869, pp. 34-74 and'AKo\ovOia Tov avayvMCTTOv rJTOi avW^iTovpyiKov Athens 1 890,
The proper of the Theophania from Tvitikov
pp. 27-32,
Kara ttjv rd^iv r^9 tov Xpiarov ixeytiXrjs KK\T](rias Constantinople 1888, pp. 149 sq.
'AvdoXoyiov Venice 1865,
Evp^oXo'-ytoi/

to /ieya

EvxoXoyiov u.s. pp. 684, 636 sq.

SlpnXoyiov TO jxeya Venice 1870, pp. 113-115, 262 sq.

pp. 303 sq., 301 sq.

'

Pp. 400-41

OF

S.

1.

The Prayers of the modern Liturgy

Basil.

From

'E.lxokoyiov

to

peya Venice

1869,

pp. 80-97.

Pp. 412-457.

The Liturgy of the Armenians.

lated from Khorhrdatetr srbazan pataragi

Trans-

The tnanual
of the mystery of the holy Oblation) Jerusalem 1873 Tagharan ( The Hy7n7ibook) Constantinople 1 850, p. i ']']. The
proper of the 3rd Sunday after Pentecost hovajashotzgirk
{The Lectionary) Jerusalem 1873, vol. ii. p. 103: Sharacan
{The Canticlebook) Constantinople 1853, p. 409. See the
(

Introduction.

THE LITURGIES
BASIL AND OF S. CHRYSOSTOM
1.

OF

S.

(IX TH. century)

AEITOYPriA

(AEITOYPriA

TOY AflOY BAIIAEIOY

TOY XPYIOITOMOY)

(PROTHESIS)'
^['H TcXeia irpoo-KOjAiSi^ V
iV\'f\

T]V

<J)u\aKi(p

ITOiei

diroTiGcixtvou

tov dprov

'0 Oeoc 6 eeoc hmojn

ovpdvLOv

dprov

r]fiSiv

cooTHpA

Ay-

kai

TpoiTHN

Kal

VpyTT)v

eyAo-

royNTA

Kal

dyid^ovra

r}p.ds

avros evXoyrjaov r^v wpoOeaiv

els

Kal TrpoaSe^ai avrrjv

TO inrepovpavLov

(TLacrrripLov'

aov

pvrjjiovevaov

dyaOb? Kal ^iXdvdpcoTro?

TTpoaeveyKavTcov

Kal

npoarjyayov Kal

rjfids

P,

Kvpie

6 roi'

rpocprjp

rrju

Koi Oebu 'Irjaovi^ XpLarov

ravrrjv

dpxfi -yiveTai]

Tov navTos Koa/JLOV rov KvpLov

elAnocreiAAC

xfj

6 IcpEVS tV Ttp (TKtVQ-

Sl'

toy

e^'

T^yuay

kol

kol

TOVTO KOL

npoOeic

amoomon

kocmoy

thc

rovrov

6 deb? -qjxcov 6

amnon

eavTov

zoohc

tov

enl

enl

TToirja-ov

to

ynep
e0i(5e lo

dprov

noT-qpiov

avTO dxpoiv-

rov aov crcopa Kal rtpiov aov

aTpa

e/y

peTdXrjyjnv

y\rv\(jdv 15

^al aco/xdrcov

6va>s

rcov

ov9

aKara-

20

The Byzantine Rite

o
S.

Basil

S.

SiacpvXa^op

KpLrov9

Upovpyia

Tcop

kv

Chrysostom

rfj

aov

Oeicou

livaTr]pL<>v
CK(|>a>.

riyiaaTai kol SeSo^aaTai

OTL

to Trdurifiou

Kal /zeyaXoTrpeTre?

oyofid (Tov Tov IlaTpos {Kal tov Tlov kol tov dyiov Uvevp-aTO^

vvu KOL del Kal

rovs alodvas tcov alcoucou}

e/y

*[ov xpT| o-4>paYt8a

iroiciv tv rfj vxfi

tov aKva4>vXaKiov

tm

to ayiov

iroTT|piov].

<ENARXIS>
''

['AvaKTjpiJTTeTai

EyAorHMeNH H BAciAeiA (tov TIaTpos Kal tov Tlov Kal tov

dyiov TJvevjiaTOS vvv Kal del Kal eh tov^
Kal

Evx^

15

Kvpie

ZuvaiTTTi <Tvy

dKaTdXrjTTTO^,

AMerpHTON Kal

ov
17

86^a

r]

to

eAeoc

^iXapOpoiTrta

avTOS SearroTa KaTa

20 d(paTOS'

eva-irXay^^vtav

BAeyON

tKcfjcovtio-et]

ov to

r]/j,a)U

KpdTos dveLKaa-Tov Kal

TTji/

rfj

dvTi4>a>vov a'

6eo9

T|

17/zay

e(|)'

aov

eni'-

Kal enl ton

dyiOU OIKON TOYTON Kal nOlHCON

Mee'

a-OV

Kal t5)v

TjfjLcoi'

25 fievoav

rj/iTi/

irXov<jLa

(Tvvev^o-

Ta eAeH

Kal T0V9 OLKTlp/IOV^ (TOV

CK((>Ci).

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30

Kal

(ro)

TIS>

Kal

dytoi

to)

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alcoi/as tcou alcjovoav)

MS.

The Byzantine Liturgy of the Ninth Century 311

S-

S. Basil

JJuevfiaTL vvv kol

au

Chrysostom

kol eic

TOYC AlOaNAC TOdN AIWNCOn)

iv\^

KvpL09

coy

Aaon

TON

dvTi<|>a)vov P'

6 Beos

pODfia

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kKKk-qaias

ev

(tov

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kai

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tt\s

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cyM(|)OC)NoyciN
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ro)

30

wapovTL

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(TTJ9

The Byzafitine Rite

S. Basil

dyadbs Kai

OTL

0609

S.

Chrysostom

^iXdvOponiros
KClI

VTTCCpX^t,^

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KOL TO) T/ KOL
liari

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dym Uvev-

vvv KOL del kol eh tov9

{MASS OF THE CATECHUMENS)

lo

(THE LITTLE ENTRANCE)

'

[*H v

Tw Upaxeicp toO

dpxicpccos eio-oSos ^Kal)

tov XaoO

t)

tm

crvv

tcpdpXT) els tt|v KK\T]aiav eicroSos]

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rdypara
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dy-

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k4>&).

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npenei

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30 AIOONAC TOON AIOONCOn).

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ro)

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el

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The Byzantine Liturgy of the Ninth Century 313

S. Basil

S.

KoX

a^\

'O 0eoy

6 Afioc

ANAHAYOMeNOC

Chrysostom

eh T0V9

EixT ToO

TPIIAnOY

gn Arioic

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ayiW

fiovo^

Afioc

6 TpLcrayia (pcopfj

ala>uas tS>v

^eo?

77//(Sj/

Kol

eN

Afioic

UTTO T(>v apa(j)l/i dpv/xvovfJLepo9

ANAnAyoMeNOC, dyios virdp^eLS

KOL VTTo Tcoy )(epovPl/jL So^oXo-

yovp.vos KOL VTTO TTaarjs errov-

avT(> KKTr]fiei/os'

pavLov

8vudjjLQ)S

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tov

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/jlt]

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to

TTapayay<bv ta cymhanta,

eiKONA

nauTL

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TON

KTl'cAC

(TTIV

Ka'i

(TOV ^apLo-fiari

ixriaa^

kol

COCt)IAN

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KOL

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dyLos 6

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CYNGCIN

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aLv KOL So^oXoyiau Trpoadyeiv

Tcov To"Arioc Afioc Afioc Kypioc 25

avros

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Kal

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el 6 Oeo^ rjpcou ov

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kv

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dvvpvovaiv

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30

The Byzantine Rite

S. Basil

ray y^vya^ kol ra

r]\i5iv

Opcoire

npoaSe^ai kol Ik

o-a>/iaTa Kal

fiaro9

r)/icou

809

rjfiLy ef^

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ayia9

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TOC)N

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Chrysostom

S.

re KoX (XKovaLOu, ayiacrov

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tou rpiadyiov v/xvoy 7rpoa(f)ep6TTap

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rjfiTu

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to. iXerj

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(ToivTCov

>'^

dymv

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10

tS>v

dir

>

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rj/xcou ^

Kal In

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Kal

orol rrju

rco dytco

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/laTL vvv Kal del Kal els tovs alcovas tS>v ald>vodv).
^['H is Tov 0p6vov Tov UpariKov dvAj3ao-is]

15

KaOcSpas

TTJs avuj

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20

elprji/evaoj/

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TL/j,Lov ^

evXoyrjTOS

et els

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toon

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(TTavpov

TOV jiovoyevovs

tovs alcovas tS>v

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(TOV

vlov

jie& ov

djuiji/.

<THE LECTIONS)

HTA

0EIA ANArNQZMATA

Yiverai tvSoOcv Ik tov tcpareiou KeXevaci toO apxi-^pci^s

14)'

lK<l<TTa>

dvaYVwo"-

p,aTl TT]S eipTlVTJS VTCO^OiVtlCriS

TA 0EIA AIMATA
TO AnON EYArrEAION.

25

Merd

Tf\v Ofiav

tov &,ylov evayyiXiov dvdyvaxriv 6 dpxicpciJS kAtcwti toO Opovov].

(THE PRAYERS)
Eix''fi

Kvpie

30
"

Kal

6
.

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^

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Bas.

LKeatav irpoaSe^aL

_xoi) Kvpie IXkrjaov Chrys.

The Byzantine Liturgy of the Ninth Century 315

S. Basil

Chrysostom

S.

irapa rcov (tmu BovXcov kol eAencoN

kata to hAhGoc toy

Ty/za?

eAeoyc coy, kol tovs oiKTip/xovs aov KaTairefiyfrov kef

eiTi

irdvTa

r)/j.ds

aov

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tov

kol

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lK4)a).

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virdp-^eLS kol aol

T/w kol

tco

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rrjj/

dyico IIv(:vp.aTL

vvv Koi del Kal eh tov9 aloouas tS>v ald>va)v^.

<THE DISMISSALS)
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dva({>opds,

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enl TOVS 8ovXovs a-ov TOVS KaTT]y^ov/ievovs tovs VTTOKeKXiKOTas 20

aot

tov

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dnoaToXiKfj eKKXtjaia Kal avyKaTapiO/j-rjaov

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noL/jLvj]

Tjj

K3

The Byzantme Rite

S. Basil

Chrysostom

S.
ck({ko.

ha

avTOL

Kol

TrpeTTcy

(tvv

(^ovofid

rj/xiv

So^d^coonv rb

ttcci'tl/iou

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Twv

5 i[f|

KaTTixov|jiva)V Kai

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ttjs

0ias

tJjv

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T Kai k|3o\t| 8td tv XciTOvpywv Yivexai

'H kXcictis twv 0vpwv].

(MASS OF THE FAITHFUL)

<THE PRAYERS OF THE FAITHFUL)
Euxt| mo-Twv a'

10

^v Kvpie
TO

KareSeL^as

MefA TOVTO THc

fiCTCi

to dirAco9f|Vai to i\t]t6v

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Tovs raireivovs
15

kol

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tS)

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(tov

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yovs rod dytov aov OvaiaaTrj-

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aV IKANOOCON

plOV

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20 ii/a

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noocon hmac ovs eGoy

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th

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hanti KAipo) kai

The Byzantine Liturgy of the Ninth Century 317

S. Basil

Chrysostom

S.

Toncp Iva uaaKovcov

rjficov

TAeoac

en to) nAHGei rfjs

earf

r]fjL?v

crijs

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cK(}>a}.

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t5

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del kol

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eic

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kai

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6

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dvevo^ov kol dKard-

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pvaTTJplCOU Kal THC 7rov-

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vno tov KpaTOv?

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dvairepTTcopev (ro) JJaTpl Kal tS> TIS> Kal t(d dylco

vvv Kal del Kal eh tovs ala>vas Ta>v alcovcovy.

aol

So^av

UvevpaTL

30

The Byzantine Rite

31
S. Basil

S.

Chrysostom

<THE GREAT ENTRANCE)

tiv iTOii

EvxtI

6 iptis VTrtp lavToO

TQN XEPOYBIKQN

\yojji'v(ov

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r]

peya Koi

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15 ba>Kas

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25

Tj)j/ TTJs Upareias

X^P'" iTapacrTTJvai rfj
dyia (rov ravrrj rpaTre^r] koi Upovpyr}(Tai

TO ayiov (TOV
aro\

yap

aapa

Kal to Tipiov aipa'

kKivco tov epavToii

avx^va Ka\

deopai aov mh ATTOCTpes'HC to npocoo-

30 HON coy

An'

eMOy mhAe attoAokimachc Me

eK TTobcov coy dXXot d^iaaop npoaevex6TJvai aoi tci fiaipa

raCra

vtt'

ipov Tanei-

vov Kal dpapToikov Ka\ dva^iov dovXov

aov' ai) yap

ei

6 Trpoa(f)ep(ov Kal rrpoa-

35 (pepopfvos Kal dyid^cou Kal dyia^opeuos

XpiaT 6 deos
duanepTroneu
T(o dyico

f}pa>u Kal

aoi

tco IlaTpl Kal

UvfvpaTt vvv Kal

Tovs alcovas twv

ttjv

bo^av

YicS (^Kal

del kcu els

aicoj/cov).

[H

TQN AriQN MYITHPIiiN EI20A0I].

The Byzantine Liturgy of the Ni^ith Century 319

S.

EuxT

Basil

S.

BaatXeiov p-erd to
TOV

ayCov

EuXT] TTIS

tov Xaov

'lodwOV TOV

ToO

irpoo-KojjiiSTis

T""!?

irX-ripwo-ai

rpaire^Xl

XpVO-OO-TOfJlOU

p,6Td

TO

dyia

ev ttj

tov Xaov tov

irX-rjpwcrai

*^-^^

ToO OYlOV

irpOCTKOp.l.BTJS

Td a^ia Supa

diTOT0TJvai

JJLVO-TIKOV VJJIVOV

Chrysostom

IIUO-TLKOV iip,vov

Kvpie

ravrrjv, 6

vnoSd^as
6

(TCOTrjpiau,

e/y

tj/ioop

Kjiaas

Koi dyayoav els T-qv

rjfjLas

ovpavtcov

r}fj.Lu

KdXvyjnv
eic

6 Beo9

THN

orv

tj/jlTi^

oAoyc

eeMGNOc

Aiakoni'an

evSoKrja-ou

yepiaOai

r}fjLds

)(^apL(Tdfii^09

St)

povos ay LOS

AiNeceooc

irapd tS>v kiriKaXov-

pivoDv

eN oAh KApAiA* npdc-

ere

AelAl Kal ripS>v

r]p,ds

THN Aghcin Kal npocrdyaye rS

dyta>

Kvpie tov

(TOL

r}pds

MATOON

Kal

TTpoaSe^ai rjpd^ npoaeyyi^ov-

efpelN

XApiN

T(o

dym

KATA TO nAHBoc Tof cAeOYC coy

ci'an ripSiV

iVa yepoopeda d^ioi rod npoc-

HNGYMA

Kal

XoyLKrjv ravrrjv

dvaipaKTOv Ova-tav yTiep

t5>v rjperepodv dpapTrjpdroop

ka'i

TOON TOY Aaoy ATNOHMATCjON*

fjv

TrpoaSe^dpei/os

eh

to

dpapTrjpd-

KaTa^L()(TOV

hdoTTLOU

15

APNOH-

'^''^OY

7]pds

(TOV

TOV

reNGcGAi eynpocAeKTON thn 0y-

aov OvcnaaT-qpLCo

(J)epeiN aroL ttjp

Kal

npoceNefKem

t(ov rjperepcoy

Tcoy Kal Ta)N TOY

aov /xvarrjpLcov

Tas

10

AoapA KAI GyClAC HNGYMATIKAC

ynep

Aiakonoyc t^9

dpapTCoXcou

ToiiV

6vaLaaTr]pL(o

(TOV

LKaycoaov

to y

(rof

KAINHC (TOV A|A9HKHCj X^LTOVpyoijs tS>v dyidiv

6 8e^6pevosQ^c'\d.H

dno-

taythn eN th

AyNAMei TOY nNeyMATO c

AfiOY*

^(or]v

/jLVCTTrjpLCov

Kypie 6 0e6c 6 nANTOKpATCop

AfABoN
.

Kal kTrLaK-qvaxraL to 20

THC
e0'

X^'^P'TOC

7]pds

Kal

COy
kirl

TO
to,

wpoKeipeva Scopa TavTa Kal enl

irdvTa TOV Xaov aov
25

dyLov

Kal vTTepovpdvLov Kal voepov crov

OvcTLaorrij pLov e]c ocMHf^ eyooAiAC

dvTLKaTdTTepy\rov rjp Iv Tr]V\dpLV

ToD_ dyiov gov irvevp aTos'

(3Xe\j/ov
ecpLSe

k(f)

r]pds

kirt-

eos Kal

enl ttju Xarpeiav rjpmu

TavTT]!/ Kal TTpooSe^ai avTrji/ co?

30

The Byzantine Rite

320
S. Basil

S.

Chrysostom

7r/oocre5e^a)"ABeA ta AoapA, IVcoe

TOLS

Ova-La^,

'ABpAAM ras oAo-

KApnoaceic, Mooaeco^ koI 'Aapcov

Ta? Upcoavj^as, 2^amoyhA

5

eipHNiKAC"
Tcou

dyicou

Xarpeiav

ovTCos Kal eK t5)V y^eipcoi/

lo

-qpLoov

dfiaprcoXcoy TrpoaSe^aL to,

8Mpa ravra In th xphctothti'

coy

Kypie

Kara^LcoOevres

tva

XeiTOVpyeiv djieinrrcos

t(d

dym

(TOV OvaiaiTTrjpLa) vpciopev

fiLaObu toSn nicToaN kai

15

e/c

diroa-roXcov

(Tov

TTjU d\7]6Lvr]v TavTTji/

T(>v

ra9

TTpoaeSi^co

cby

MOON OIKONOMOON

e^'

ANTAHoAoceoac coy

tov

cftpoNi'-

TH HMepATHC
Trj9

SiKaia?
cK({>a>.

Sid Tcou OLKTLpfiMv TOV povoj^vovs (TOV vlov peO' ov eyAopHTOC

Kal dyaOSi Kal ^coottoiw <tov irvevpaTL

el (Tvv Tco iravaylco

20

Kal d^l Kal

eh

tov9 alcovas Tcoy alcoyccvy

b Xa6s

'Ap-qv.

(THE
Kal

JICTO,

TO

'A/M171/

KISS OF peace)
'O Upcvs

6 l6pUS

Elprjvrj irdaiv

25

Kal

T(o

Xaos

TTuevpaTL aov
6 SiaKovos

'AyawTJacopeu dXXrjXov?
20

^[6 irdo-i

'irpo(r<}>ci)vov(jivos

TrvV|jiaTiKos dairaaixcs]

(^vvi/

The Byzantine Liturgy of the Ninth Century 321

S. Basil

Chrysostom

S.

(THE CREED)
Kal

jitTo,

TO

BoO-fivai ttJv dYdiTTjv

Tap

XcYei 6 BiAkovos

ray Ovpas

6vpas'

IIp6(r)(a)fiu
6 Xaos TO

Uarepa nauroKpaTOpa

Uia-Tevoa ^(e/y eVa 0eoj/

/crX).

(ANAPHORA)
Kal

|XTd

Atyn

TO nio-Tcvco XcYCL 6 SidKovos

o SidKovos

o Xaos

lO

''jEXeoy dp-qv-q

(THE THANKSGIVING)
'O

'H

Oeof

X'^^P'^

/cai

KYpi'oy

"""^Y

TIaTpos

lepcvis

r\lJLS>v

"

'iHcof XpiCTof

kai

h apahh toy

toy afioy TTNefMATOC dt] mgta

kai h koinooni'a

15

HANTCON YM03N
o Xaos

Kaf MeTA TOY HNefMATOc

coy

6 Upevs

"An CO

cr\a>iii/

ray KApAiAc

20

6 Xaos
'^E)(^0/JLU

npOC TOU KvpLOV

o UpeOs

EYXApiCTHCCOMGN
6

TO) KYpl'tp

Xaos

2t;

"AliON Kal BUaLOv

^Kal

'0 ooN

"^o

2iecnoT<\

Upcvs dirdpxTat

Kypie

Oee

dyias dva<}>opds

"AIion kol SiKaioi/

IlaTrjp TravTOKparcop npoaKV"

ttis

(tol

evy^apLo-jdv ae
^

XY*' Clirys.

koi Chrys.

ere

vpvuv

irpoaKwdv

The Byzantine Rite

22

aIion

vr]T\

dXrjOm

0)9

Chrysostom

S.

Basil

S.

eN n^NTi Tonco thc AecnoTeiAC

kol

yap elOeo9

SiKaiov KOI npenoN th MepAAo-

aov

npeneiA thc apk^cynhc coy

TO^aTrepLuoTjTOS doparo^ dKard-

a\ ymngin

alveTv
5 o-e

o-^

evXoydv

ore

TTpoa-Kwelv aol ev^apLardv

ae So^d^eLu ton monon

ovra 060 N

outco^

7rpo(T(ppLP

/cai o-oi

(TV

dueKcppacr-

\r]7rro9, del &v^ axravTcos &v,

KOL 6 povoyevri<s orov

TTveviid

Tov

aov to

vlo'S

dyiou'

av

kol to
(tv

e/c

ovTos eic TO eiNAi 17 /ia?

fjLT]

Ka'i

irapriyayes kol irapaTvecrovTa^

nisieYMATi TAneiNoacecoc Tr]v Ao-

dviaTrjcras irdXiv kol ovk dne-

6N

10 riJ<HN

OTL

THN

15

CYNTejpiMMeNH

KApAlA

AATpeiAN

TaVT7]V

av

Tjpcov'

el 6 x^^ptadpevo^ r]plv

thc

eniriMoaciN

0-779

aAh0giac

ttolcov eo)? rjfid^

eh

TOV ovpavoi' dvr]yaye<s kol ttjv

(SaatXeiai/ ey^apta-cti

Trjj/

'Tirep tovtcou

/xeXXov-

drravTCDV

KOL TIC iKavos AaAhcai tac Ay-

aav.

NACTeiAC aOV^ AKOYCTAC HOIHCAl

ev^apicTTOviiev croL kol tco povo-

HACAC TAC AiNeceic aov

yeveX aov

eN HANTi KAipo)

noTA

rj

Aihth-

hanta ta Gaymacia coy

cacBai

SeaTTOTa Aec-

(ahanto^n),

Tcov

OYpANOf

peyr]9, 6

KYpie

THC Kal HACHC KTI-

KAI

20 ceo3c opcopevT]^ re Kal

kaGhmgnoc

ov^

opat-

eni GpONOY

AoiHC Kal IniBAenooN aByccoyc,

dopaTe

duapx^

dKaTaXrjnTe

duaXXoicoTe,

direpiypaTTTe

iSHATMp toy

KYpi'oY

HMOON 'iHCOf

XplCTOf TOY MCfAAOY Oeof KAI

C03THpOC

THC

gAhiAoC

09 eaTLV 6IKO0N THC

THTOCj
30

nduTa

(TTr]<s

a^payh

0-779

HM(X)N

AfAGO-

laoTviro?

ev

eavTM AeiKNYc ae ton TTATepA,

Aoroc

zooN,

Oeoc aAhGinoc,

i)

aov

T(o

tapev KOL

aov

pevoiu'
virep

t5 irvevpaTL

S)v

tcoi/

cov

OVK lapev, tS)V

Kal d^avS>v

(pai'epcou

aicou

kol

vico

dyuo imep navTOov

eh

evepye-

r]pds yeyevrj-

ev)(apLaTovpeu aoi kol

Trj9

XeiTOVpyias

TavTr]s

fjveK TCdv -^eipcourjpcoy Se^aadai

KaTa^icDaov

KahoL aol

HApe-

cthkcican xiAiaAcc dp^ayyeXcav

KAI

MYpiAACC AffeAcON,

TCL

X^-

pov(3elp Kal Tcc ce\>^(pe\^^ e^air-

Tepvya iroXvoppaTa peTapaia

TTTepcoTa

The Byzantine Liturgy of the Ninth Century 323

S. Basil

npo

S.

AriACMOC

AI0C)N03N CO(|)|'a ZOOM

TO

AytsiAMic,

Chrysostom

to aAhGinon

(txjac

o5 TO Iluedfia to ayiov

Trap'

^(pdj/r]^

TO THC aAhSgiac HNey-

MA, TO TTJs yioGeci AC x^/o^o-yu^j

AppABcbN THC jieXXovcrrjs KAnpoh AHApxH Tcov alcovicov

nomi'ac,

dyaOSdv,

rj

Tov

TT-qyT]

^cooiroLos 8vva/JLi9,

Trap

dyiaa-fjLOV

V
od

irda-a ktlctls XoyiKrj re Kal j/oepd

Svi'ajJLOVfiej/T]

\oyiav

oti ta

cymhanta AofAA

yap alvovaiv

(re

AfpeAoi

dp^dyyekoL GpoNoi KypiOTHTec

eloyciAi AYNAAJ\eic Kal

ApXA^i

XaTpevei Kal

dtSiov dvaTTeinreL So^o-

(Tol Trju

CA*

orol

15

Ta

TToXvoppaTa ^epov^etp, aol hapi'cTANTAI KYKAcO Ttt C6pA(})eiMj el

nTepyrec to)
TCp

km

Ka'i

kaI el

In'i

TaTc

M6N

HTepyrec

Ayc'l

KATA-

20

KAAynTOyciN ta npocconA eaurcoi/

Kal taTc
Ayc'l

Ayc'i

Toyc hoAac

ka) ta?c

HGTOMCNA KeKpAfEN GTCpON

npoc TO GTepON dKaTanavaTOLS

aTopaa-Lv, da-LyrjTOLS deoXoyiai?

2c

TOV kiTLVLKLov vpvov aSovTa ^(3od>vTa KeKpayoTa Kal Actonta

6 Xaos

"Arioc

nAHpHc

(Afioc Afioc Kypioc CABAoae

ovpauos Kal
*

'

th thc AoIhc <rov

/SowjTa ."A^tos
Y 2
.

Chrys.

30

The Byzantine Rite

324
S. Basil

S.

63CANnA kv T0T9

Chrysostom

Vy\fL<TTOLS

6YA0rHM6N0C 6 epXOMGl^OC N ONOMATI KypiOy

OJCANNA GN ToTc YYl'cTOIc)
6 lepcvs (AVffTiKws \ky&.

Mera

Svydfiecov SeairoTa ^iKdvOpayire

Kal

pocofiep Kal Xiyofieu "Apioc

r}fii9 01

dfiapTooXoL ^oc^fieu
co?

dXr]-

ovk ^ariv

arov VLos

Kai to irvevjia <tov to

dyiov dyios

AflOOCYNHC (TOV Kal ocioc In ha-

Kal MerAAonpenHC h a62<\ aov

0CrW?7 Afat

Kpi'cei

In SiKai-

AAhGINH HANTA

TON

09

el Kal Travdyio?

KOCMON

(TOV

OyTOiC

HfAnHCAC WCie TON Y'ON

(TOV

enHfArec HMiN-'niAACAc yap TON

ton MONoreNH Aoynai ina hac

ANGpconoN x^YN AaBcon And thc

THC Kal dKOVL

TLfiriaa9

kv

TTJ

(TTJ

09

avTov TedeiKa9 avTov

thc

nApAAeico)

TpY(t>Hc

dOavacriav C^rj9 Kal diroXavao (TLV

alcdvioDV

TTjprjaei

dyaSStv

kv

kvToXa>v

Ta>v

avTa>'

k7rayyLXdfiV09

tt}

(TOV

dXXa

TrapaKOV(TavTa crov tov dXrjOiVOV 0OV TOV KTLaaVT09 avTov

Kal

TTJ dirdTr}

BkvTa
T0L9

tov

6(p(09

re

veKpooOevTa

0LKeL0L9

fjLa(TLV

vna\avTov

aVTOV TTapaTTTCO-

k^copia-a9

SLKaioKpL(Tia
30

ei

Kal wavdyios Kal 6 p-ovoyevris

fiiTpovjHc MepAAonpeneiAC thc

CIN TOIC eprOIC (TOV OTI

25

tovtcou Kal rjiieh tS>v

Swdjieodv Sea-iroTa (piXdvOpcoTre

6a>9 Kat TTai/ayios Kai

15

Mera

tovtcov tS>v iiaKaptoDV

Kal Xeyofiep "Apioc ef

10

6 Icpetis (jivcttik&s

avTov kv

tj]

0eo?

e/c

aov

TOV napaSeicTOV

19

tov Koafiov

tovtov Kal AnecTpevpAC avTov

ayton

mh

AHOAHTAI aAA' e\H ZCOHN

Aiob-

nicTefooN

nion

eic

The Byzantine Liturgy of the Ninth Century 325

S. Basil

e/y

THN

THN

HC

hi

aVTM

OLKOUOfJLCOP

S.

eAH(})9H

TTjU K TTOkLV-

yevecrta^ (rcoTr]piai^ Tr]v kv

avr^

yap

aTre-

TO) \pLaT(o (Tov ov

TO TrXda-fia

<TTpd(j)r)9

TeAoc
7TXdOov

crov

eic

dya6e ovSk

kiroL'qaas

eprcoN

^oy

x^'P^"^

dXX' enecKeyoo noAyTponooc Aia

c-n\ir)(^Ndie\eoYC crov, npo(t)HTAC

klM^kcTe\Kd.c,kiroLr](ra^8vvdiieLS

Sid

gov

dyidiv

Tcoi/

reN6AN

KdaTT]P

tcou

k^O'

r^NeAN

Ka'i

eyApecTHCANTOoN aoLj gAaAhcac

r)IJLlU

AlA

CTOMATOC TWN AoyAOON

aOV TWN npO(t)HTa)N npOKATAfreAAcoN

jxiXXovaav

TTju

rj/jiLV

nomon

<Tea6aL a-ooTrjpiay,

KAC

eic

dyyeXovs

Boi-ieeiANi,

ore

<j)vXaKas'

eTTea-TTjaras

eAco-

Ae

HAGGN to nAHpCOMA TWN KAipCON

hm?n

eAaAhcac

oy

yio) (TOV h\

enOl'HCAC, OC con

AolHC

KAI

avT(D

eN

AHAyrACMA THC

X^^^P'^'^TH

THC fnO-

CTACeobc crov (t)ep00NT6TA

TO) pHMATI

t5

Toyc aicLnac

ka'i

nANTA

THC AyNAMGOOC AYTOY^

OYX ApHAfMON HTHCATO TO cTnAI

TcA

(TOL

T(0

dXXd 0eoy
THC

THC

Oeco

KOL

IlaTpl

a>v irpoaicouLos en'i

a>C})eH

KAI

ToTc

AN-

GpWnolC CYNANeCTpA(t)H Kal K

Chrysostom

The Byzantine Rite

326
Basil

S.

S.

irapOkvov dyicty aapKooOels 6K6-

GAYTON M0p4)HN AoyAOY

NCOCeN

avufiop^os

AaBoon,

THC

coaMATi

TO)

HMCON iua KOL

yeuS/j-evo^

TAHeiNobceooc

71^0.9 CYNM6p(l)0YC

TTOLTja-r}

THC eiKONOC THC AoIHC

AYTof*

eireiSr]

yap

Ai'

AN6pob-

noY H AMApTiA eicHAGeN

KOCMON
10 6

AlA

KAI

eic

ton

THC AMApTIAC

Sanatoc, rjvSoKTjaev 6 mono-

reNHc

(Tov

KOAnOIC

Yioc

eu TO?C

oc)N

&0V

TOY

(TOV

Kal

TTATpOC, reNOMGNOC EK fYNAIKOC

rfjs
15

dyias OeoroKov kol denrap-

Oevov Maptas, reNOMGNOC ytto

NOMON, KATAKp?NAI THN AMApTIAN

eN TH CApKi avTov tva

01

In to)

'AAaM AHOeNHCKONTCC ZOaOHOIHGoociN GN aurSTcpxpiCTO) (rou* /cat

ro)

20 kfiiToXLTeva-diievos

Kocrpa)

TOVTco, Sov9 Trpoardy/JLaTa acoTTjpia^,

dTToa-T-qa-as

7r\duT)s

tS>v

yay^v
35

rjjids

rfjs

irpoa-rj-

th enifNcbcei cof

TOY aAhGinoy 06OY

KTr}ord/jLP09

rjfids

elSooXoou

KOL^i

Uarpos

r]pds eAYTto

Aaon

nepiOYCiON, Baci'Agion lepATGYMA,

IGnoc AflON, Kal KAGApi'cAC r]pds

kv YAATI
30 MATI

TO)

Kal AflACAC TO) TTn6YAflO)

antaAAapma

rS>

6A0OK6N 6AYt6n

Oavdrco cn

cI)

Chrysostom

The Byzantine Liturgy of

the

S.

Basil

S.

nenpAMENOI

KATGlXOMeGA

Ninth Century 327

Chrysostom

YTTO

THC AMApTIAC KOL KaTeXdooU

SlO,

rod aravpov eh rov aSrju

i'na

nAHpoacH iavTco ta hanta eAy0ANATOY

Tof

a)A?NAC

CGN

TAC

Kal

dpao-TCL? TH

Tpi'xH

HMepA

Kal

oSoTTOLrjaas

Trda-rj

aapKL

dvdaracrLv

veKpS>v

Tr\v

kaBoti oyk hn Aynaton KpAxeic-

YHO

GAI

Tt)?

ApxHfON

THC

AHApXH

TOON

Fna

kjiveTO

zooHc

KeK0IMHMeN<J3N,

eK

npOOTOTOKOC

TON

(f)6opd9

NEKpOiN

TOON

AYTOC rd irdvra In hacin

77

npooT6Y<JON Kal dveXQodv

ds rov9

ovpavoii'S eKA6ic6N eN AeliA

eN

MepAAoocYNHC
KOL

y^hAoTc

os

GKACTCp

AnoAofNAI

Hiei

15

thc

KATA TA epfA AYTOY' KareXiTTev

Se

r]fj.Iu

v7rofj.yr][iaTa

avTov

pLOV

irdOovs

rod

acorrj-

ravra

7rpor$iKafjL^\u Kardrd^

ei^roXd^T
klTL

TON

fJ.eXX(ou

.KOV(TLOV

yap

avrov

k^ievai

Kal AOlAlMON

Kal ^(ooTTOLou avrov 6anaton gn

09 kXQoiv Kal rrdcrav rr\v

TH NYKTi H HApeAi AoY eAYTON Ynep

rjiicdv OLKOuo/jLLav

THC

KOCMOY ZOOHC

TOY

ApTON

eirl

rcou dyicov

AaB0C>N

avrov Kal

d)(pdurci)u x^'-P^^ '^^^ ^^<^^^^i^^

aol

rS)

0(p

Kal

TJarpt^

ey-

vnlp

TrXrjpdxra^^

25

th

NYKTI H HApeAlAOY GAYTON AaBoON

ApTON

ku

rah

dytais

Kal dxpduroLS Kal

Xepalu

eYX<^piCTHCAC

[P. 327. 22 336. 12] from Grottaferrat.

MS. Y P

vii.

avrov

d/ico/xrjroL^

Kal

ef- 30

The Byzantine Rite

32i
S. Basil

Chrysostom

AofHCAc gkAacgn

kAacac eAooKGN ToTc ay/'oijauTou

toic ayiois avTov maGhtaic Kal

MA0HTA?c Kai dnocrToXoLS einooN

dTroaToXois einwN

AABeie

eCTIN

eh

nOTHpiON eK

reNNHMATOC THC AMHEAOY

Xa^cbv

Kpd(ras

eAooKeN

AABere (pifere' toyt

TO

CCOMA

ecxiN

MOY TO YHep YMOON

avrov

TO HOTHpiON MTA

'OfloicoS KAI

TO AeiHNHCAl AefCON

efx^'^picTHCAc

vXoyi]aa^ dyidaas itiO^KSN

dytoLS

kol

dcp^aiv dfiapricou

'OflOlCO? KAI TO

TOY

Tofio moy

(t)AreTe'

CWMA TO YHCp YMa)N

TO

KXcofieuou

lo

S.

XApiCTHCAc efAorHCAC ayid<Ta^

fjLaOrjTais

Toh
Kal

diToaToXoLs einocjN
(K<(>a>.

HieTe kl AYTOY HANTGC TOYTO

15

MOY ecTiN

aTma

TO

to

Ynep

YMOJN Ka\ noAAfjON EKXYNOMGNON

eiC

A(|)eCIN

AMApTloSN-

TOYTO

eic

thn gmmn anamnh-

20 CIN- OCAKIC

r^P AN eceiHTe TON

noielTG

ApTON TOfrON

aTmA

MOY

TO

THC

Kal

noAAoON

eKXYNOMENON

6IC

a^gcin amapticon
6 Xa6s

'Aflijy,

eANA-

ifJ-OU

KATA|TAA6Te,

dvaaraaiu

TO

KAINHC AIAGHKHC TO YTTGp Y^CjON

TO HOTHpiON

KAI

TOYTO niNHTe TON

TON

HieTe kl aytoy HANTec* toyt

6CTIN

TTjy

e/lTjU

o/xoXoyeiTe.

^5

<THE INVOCATION)
6 Icpetjs jivo-TiKws

M/ivr]/xeuoL

Kal

ovv

SecrnoTa

Mefiurj/jihoL tolvvv ttj^

TOiv (TcoTrjpiccv

avTov

rrjpLOV

7radr)fidT(oy, tov (wottolov

arav-

iravTCov TOdv

r)fj.L9

30 poO, Tfjs Tpir]fj,pov Ta^7J9, Tr\s

K veKpcov dvaa-Taaem, Trjs e/y

fieucop,
Trjs

Tavj-qs

vnep

ei/ToXrjs
rjfjLaj/

ctco-

Kal

yeyevq-

tov CTTavpov, tov Td(pov,

Tpirj/iipov

dvaaTdaem,

The Byzantine Liturgy of the Ninth Century 329

Basil

S.

ovpapovs dj/68oVj

aov

0eov

rod

S.

Se^imu

rrjs

Tlarpos

Trjs

rrj^ eK

Kai

Chrysostom

eh ovpayov? dva^daeoas,
eK

Se^icoj/

KaBeBpas Kal t^9 kvBo^ov kol

Sevrepas

(po^epds BevTepas avrov napov-

Trapovaias

KadeSpa?,
kvBo^ov

kol

rfj^

ttoKlv

arias

5
CK((>(|}.

ck GK

TCL

7rpo<T(pipovTS KaTo, TTavTa Kal Bid irdvTa

tcjon ccjon coi

6 Xaos

^\

vixvovfiev (o-e v\oyov/iu aol v)(^apLa-TovpU

BeSpeOd

Kvpie Kal
^^

(Tov 6 6eos r]pa>v)

6 Upevs lAvcTTiKws \ky&.

Aid TOVTO BicnroTa iravdyie

Kal

Tjpeis

Kal\

dpaprcoXol

ol

dvd^LOL BovXoL aov ol Kara^L-

t5

coOiuTes XeLTOvpyeiv
(TOV

AiKAiocyNAC

enoiHCAMeN
yfjs'

of

6v(jLaa-T'r)pL(o^

aAAa

dym

Bid

T(^c

ydp

ov

HMcoN*

dyaOov

kirl rrjs

Aia ta eAeH

coy Kal

tl

"En

Trpoacbepopey

hor\K.\\^ ravT-qv

AATpeiAN
Kal

Kal

BeopeOa

aoL ttjp

Kal dvatpaKTov

TrapaKaXovpey
Kal

iKeTevopev

KaTaTrepyjroy

to Tlvevpd

To"AyLov

rjpds Kal enl Td

ecf)

aov

TTpoKeipeva Bcopa TavTa

Toyc oiKTipMoyc coy ovs elexcAc

nAoyci'ooc

ecj)'

hmac Oappovvres

wpoaeyyi^o/iev

t(o

aov

dyia>

OvcnacTTripLCo Kal irpoOevTes

dvTLTvna

rd

tov dyiov ad>p,aT0s

Kal aijiaTOS tov \pL(TTOv aov

25

aov BeojieOa Kal a\ napaKaXovfiev

arjs

dyie

dyiddv

dyadoTrjTOS

evBoKia

ttjs

6A9e?N

to

TTn6yma aov TO Uavdyiov k<^

-qfids

Ba>pa

Kal

cTTf

Td

TTpoKeifieua

TavTa Kal evXoyrjaai

amd

Kal dyidaai Kal duaBel^at

30

The Byzantine Rite

S.

Basil

S.

Kal (r(})paYL5i rd aYia

8wpa

Chrysostom

Kai dvicrTdp-vos

y'

Tov

\x\v

avro

tovtov

aprov

TO TLllLOV aSilia TOV KVpiOV Kal

5

6eov Kal acoTfjpos

rjpcoi^

'Irjaov

Kal

TO Se TTOTrjpLOU TOVTO aVTO TO TL-

TLllLOV aCOfXa

TO

Se

atp-a

TLpLOV

p^Ta^aXcbv

TO KXv6eu fnep thc Tof

dprov

filv

TOV y^piCTTOV

dfirju

TOVTCp

7rOTT]pL(p

TCp

(TCOTTJpos r]p5>v Irjaov XpiCTTOV.

KOCMoy zooHc.

X^ycov

aov peTa^aXcoj/ tm vuevp-aTi

piov alpa TOV Kvptov Kal Oeov Kal

10 dprjp.

rov

iroiria-ov

TOVTOV

crov T(d dyfcp.

dprjv

XpL<TTOV.

KJ^^o.y}X,(:\.

|XVaTLKCOS

X^YCOV

TOV \pLaTOV GOV

TO)

nvevpaTL aov

dprjv

tS> dyL(>,

dprjv
O lepeVS IJLVCTTIKWS

15

TOVS 6K TOf

FTANTAC

rjpd^

Se

GNOC

ApTOY Kal TOV 7roTr]pLov

MexexoNTAC

dXXrjXoi9

evcoaai

elsemc TTNeyMATOc atioy

ni'an
rj

Kal pr]Beva rjpcoy

eh KaTaKpipa

Fna

KpiMA

peTa-

croo/zaroy

tov y^pLGTOv

eYpoa^A6N

eic

iroirjaaL

aveTu tov dyiov

20 a'ipaTos

koiimw-

eAeoN

Kal

gov dXX
kai

x^P"^

peTOL TrdvToov toon apkj^n T(jON

AH

AicoNOC

GOL

evapeGTTjGau-

Tcou TrpoTTaTopcov iraTepcov iraT25 pLap)(a>i/ 7Tpo(f)r]Ta>i^

diroGToXcou

KrjpvKcou evayyeXiGTcoi/ papTVpcoi/

6poXoyr]Tcou

SLSaGKaXoov

Kal navTos nNGYMATOC Aikai'oy

kv TTLGTeL TeTeAeiOL)MeNo:)N

'E^aipeTcos ttjs

navayia^ d-

ypavTov vTTepevXoyqpei'-q^ 8e-

coaT yeueaOaL toi? peTaXaji-

^dvovG-Lv

eh

J^rjfiu >//-fX^9, ety

dcpeGLV apapTLODU, ei? koinconian

TOY AfiOY

(^ov

nNGYMATOC, eh

(SaGiXeLas TrXrjpcopa,
Trpbs

eh

priGLav

TTju

KpiMA

eh KaTaKpipa.

rj

o"e,

irap-

mh

eic

The Byzantine Liturgy of the Ninth Century 331

S.

aTT0ipi]9

Basil

rjficop

Chrysostom

S.

deoTOKOV

Mapia?
TQN AiriTYXQN

kol

denrapOei'ov
Kal \Y0|A6v&)v

TOV SiaKOVOV \Yl 6 lpVS

Tov

ayiov

Tropd

TTIV V\r[V

lo^dvvov

rod

7rpoSp6/j.ov Kal /SaTTTLarov^

rod

dyiov

Tr\v

TOV

jivriiir]v

Seivos

o5

e7rLT\ovjj.V

kol

Kal ndv-

Tcoy tS>v aytoDv (Tov a>y rats ik(TLaLS eTTia-Keyjrat r]p.ds 6

0e6y.

<THE INTERCESSION)

Etl

aot thn

Trpoacpipofiei'

AofiKHNi ravTrjj/ AAipeiAN VTrep

Tcov kv TTLCTTeL

Trarepoav

dvanavaaiievodv

irarpLapySiv npocpT)-

15

Tcov dTToaroXcop KijpvKcou evayyeXicTTcoi/

rcou

AiKAi'oy

opoXoyrj-

fxapTvpoiv

kyKparevToov
kv

Kal

TTiareL

iravros

TereAeioo-

MeNoy

20,
CK(j>Ci>.

^E^aLpT0)9

TrJ9

IT

av ay las d-

\pdvTOv virepevSo^ov evXoyr]pLvr]s Sea-noLvrjs rjpcop

Kal d^LTrapQevov

Tov dyiov

OeoTOKOV

Maptas

25

'loadvvov rod irpo-

Spopov Kal (Sairricrrov Kal

roou

dyicoy Kal Trapevcp'qpcov dirodroXodv Kal TOV dyiov toOSc ov Kal

TTjV

pVTJprjV

klTLT^XovpeV

KOL 3

The Byzantine Rite

332
S. Basil

S.

Chrysostom

irdi'Toop Tcoi/ dyicou

aov

a>u

iKcrLaL9 eTrLaKeyjraL rj/ids

Kal

/xvrjcrdrjTi

Kal avdiravaov avTovs ottov kirLa-Konel to

TOY npocobnoy coy

5 ({)(2)c

"Etl aov Seo/ieda

Kvpie

Tfj9

dylas

<tov

fxpi^arOrjTL

KaOoXiK^s

Kal dTTOa-roXLKTJS KKXr]aLa9

Ano
lo

TTJS

"Etl irapaKaXovfiep ere

6t]tl

Kvpie

irda-qs

opOoSo^ODl/ TCOV

fii^rja-

kTrtaKOTTTJs

6p60TOMOYNTOON

nepATOoN thc

ton AopoN thc a-^9 AAHGeiAC,

0IK0YM6NHC Kat ipi^uevaou av-

iravTos TOV irpea^vrepiov, Trj9

Tr]v

irepdroi'v eo3c

HN nepienoiHcoo

to) timi'o)

AtwATI TOV XplCTOy (TOV KOL TOV

ayiov OLKOv tovtov

fie)(pL

15

60e6?

iravToav t5>v KeKoi/jLrjfievcov kv eXiriSL dvaaTci-

aicdVLov

aQ>9 C^fjs

raii

UpaTLKov TdyfiaTOS

a-Tepictxroy

THC CYNTeAeiACTOY<\ioC)NOC

Tavra

Kal virkp

twu

Kvpif

Mvria6r]TL
BS>pa

kuXpiCTTco SiaKovias Kal iravTos

to,

TrpoaKOfiLadvTOdv

Kal 8l' cov Kal e0'

S)v

o?s aVTOL 7rpO(TK6nL(TaV

Mi/'qadr}TL

Kvpie

toou

Kap-

20 iro^opovvTOiv Kal KaXXiepyovv-

rcov kv rar? dytais (tov kKKXrj-

diaLS

Kal

irevriTODv'

fie/JLprj/jLeucop

d/ieLylrai

tS>v

avTovs toT^

irXovatoLS crov Kal kirovpavtois

25 ^apLO-fjLaa-L'

ydpLo-ai avrols dv-

irpoa(j)^popku

aot thn

AoriKHN ravT-qv AATpeiAN vTr\p

dvrl tS>v npocKAi'pooN

TTJs OLKOvfjLeurjs, virep ttjs

to. aioc>nia,

dvrl roov (|)0ApTa)N rd A^e^pTA

MurjadrjTL
JO

"Etl

tI toon enirei'ooN ta enoypANiA,

KvpL

tcov

In

epHMiAic KAi opeci KAi cnHAAi'oic

KAi taTc

ohaic thc fHc

KaOoXiKfj?

Kal

kKKXrjcria^,

vnep

Kal

iroXLTda

a-epLvfj

dyias

diroaToXiKr)^
tcov kv

dyveia

SiayopTcoj/,

vTTepToov eN 6\>ec\N KAI chhAaioic

The Byzantine Lihcrgy of the Ninth Century 333

S. Basil

Kvpie

MyrjadrjTL

napOeueia
ae/iyfj

Kal

TToXLTeia Siayoyrcov

Kal

^aaLkecdS

onAo)

eyAoKiAC

eSLKaioo-

eni

thc

AAHGeiAC,

onAco
avTov'

thn

aVTOV

Ta

nipe-

Bl'oN AlAr<Ji^MeN

GN HACH efceBeiA kai cgmnothti

gni'-

ndv-

gGnh

Toyc TToAeMoyc 6Aonta'

<raL

HCYXION

jSaai-

avrw

^dp^apa

TO,

6N TH yaX-qvT] aytoon

KAI

AcIian*

ttjv

ynoTAlON

rjfiels

MON

^aaiXeLov Tna kol

BpAXi'oN<\*

thn

avTov

Kpoirvvov

XeiaV

TON

avTov

yycocoN

CLprjvLKou TO

k6c})aAhn

avTov GN HMepA noAeMoy

C)(YCON

(piXo)(pL(TTOv paa-iXia-a-r]?, irav-

TOTreSov avToov 809 avTOLsKvpi

ov

eni

ohaTc thc thCj vnep

TOS TOV TToXaTLOV Kal TOV CTpa-

tov

CTe({)AN(JOcoN

enicKiACON

taTc

tS)V TTKTTOTdTCOV ^aaiXicOU, TTJS

ev-

BACiAeyeiN

cras

ka)

Chrysostom

Tna-TOTarov

Kvpie

Mvrj(r6T]TL

THc*

kv

t5>v

evXaPeia

kol

ae^ea-TaTov
rjfic^v

S.

15

ta

X^P*"

avT^ PorjOeiav Kal dva^-

aipTou

eip'qvrjp'

AaAhcon

eic

THN KApAiAN avTOv AfAeA ynep

TTJs iKKXrjcrias <rov

TOV Xaov

(TOV Tna

AYTOy HpGMON

KA

Kal iravros

6N th

yaXrjj/r)

HCYXION

Bl'ON

AiAr<^MeN eN n<icH eyceBeiA

k<ni

CeMNOTHTI

MvqaOrjTL
ApXHC

KAi

TraXaTL<o

Kvpi

nda-qs

eloyciAC Kal Ta>v kv

d8eX(p5>v

r]fxS>v

iravTos TOV a-TpaTOireSov

dyaOovs kv
Trjpr]<rov,

ttj

Kal

tov9

dyaOoTrjTL Sia-

tovs irovrjpovs dya-

30

The Byzantine Rite

334
Basil

S.

OoVS

S.

eN TH XpHCTOTHTI

TTOLTJCrOP

coy

Kvpie rod

Murja-OrjTL
TcoTos
5

Xaov Kal

ahtas

TrepLecr-

vX6yov9

tcdv 8l

aTToXeL^deuTcoi/ Kal eAe-

Tjaov avT0V9 Kal rjfid? kata to

hAhGoc

toy

eAeoyc

TAMie?d> aVTCOl/

ta

coy*

GMnAHCON HANTOC

AfAGoy, ray crv^vyias avrcov kv

Kal 6[iovoLa Siarijprjaou'

lo Lprjpr}

ra vrjina

eK6pey\rov, ttju veoTTjra

TTatSaycoyrjcrop, to yrjpas Trepi-

Toyc

KpaTTjaou'

oAipoyyxoyc

nApAMyOHcoN, rovs
15

fxkvovs

korKopTTLcr-

enicyNAfAre,

kiravdyaye.

TrXavrjix^vovs
(Tvi/ayjrop rfj

rovs

ire-

Kal

dyia aov KaOoXiKfj

Kal aTToaroXLKfj kKKXrj(ria^ Toyc

yno

oxAoyMGNoyc
20

HNeyMATOON

AKAGApToON kXevOkpccxrop'

toTs

nXiovo-L (TVfnrXevaov, rols oSol-

avvoSevaov'

TTopovaL
7rp6a-T7]6i,

(rar
25

^rjpooy

6p(payoov VTrepda-in-

al^/iaXcoTOv^ pvcrai^

vo-

(Tovvras iaaai^ tcov kv ^rj/iao'i

Kal kv fjLerdXXois Kal k^opiais

Kal TTiKpah SovXetais Kal irdarj

30

OXiyfrei

Kal avdyKj} Kal irepi-

orrdcreL

ovtcov

fivrjfioj/evaov

09 Kal ndpTOdv
Trjs /jLeydXrjS

rcov S^ofiei/cov

aov evcnrXay^via?

Chrysostom

The Byzantine LiHirgy of the Nhith Century 335

S.

S.

Basil

KoX TCdV dyaircouTCOu

rjfid^

Chrysostom

Kal

rSiv fxiaovvTOnv koi tS>v kvreiXafievcoy

roi9 dva^tois V)(ecr-

rj/j-Ti/

Oai virep avrcdv

Kal

rod Xaov aov

TTavTos

fj.yr}(r6r]TL

Kvpie

Kal

ircivra^

eirl

^eo?

rjixcov

to

eKX^ou

ttXovg-lov

(Tov

eXeoy Kal irdaL

Trape-^MP

ra

7rpo9

Kal

alrrjiiaTa'

crcorrjpiav

S>p

r]fj.L9

dyvoiav

efivrjjiopevo-afiev Sl'

Xr]d7]v

avT09

eKdcTTOV

&eo9

/ivrjjjLouevcroi/

lS(09

rj

ovofidroiv

ttXtjOos

rj

ovK

r]XLKLav

Tr]V

Kal T7]v TTpoarjyopiav, 6 dScbs

eKacTTov

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KOiXias

eK

av yap

avTov'

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rcov

irXeovTCdv

(TCDrrip^

eKaarou Kal ro

t5>v

avros roh

ra iravra yevov

6 elSoiS

aiTrj/xa avrov^

\pdav
Kal pvaai Kvpie

oTkov Kal T7)u

XL/irjy^

vodovvrcov larpos'

rj

rj

AHHAniCMeNoaN,

rS)V

Trd(TLv

fiTjrpo?

Kvpie

d^orjO-qTcov^

roov

t5)v

el

avrov.

25

MvrjorOrjTL

rriv irolfx-

vr]v

ravT7)v Kal irdcrav iroXiv

ey

Kal

\d>pav dno Xifiov Xoifiov

noXeco^

(TL(r/j.ov

KaraiTovTLafiod irvpos

fia^atpas Kal

e7nSpofJir]<i

dXXo-

(pvXcov Kal kix(f)vXtov rroXefiov

fj

KvpL

rrJ9 TToXeo)?

TrapOLKOVfiev

Kal

\d)pa^

Kal irdarfs
Kal

t(ov

iriareL KaroLKOvvroov kv avT0L9

The Byzantine Rite

336
S. Basil

S.

'/ npcoTOLS fJLwqcrOrjTL

KvpL

Tov irarpos kol kirLaKoiTOV

Tov 8ivos
5

01^

rj/xcoi^

\dpLaaL rah ay Lai's

(TOV eKKX-qataLS er ^iprivri (tS>ov

fjLaKporjfiepevovTa

euTL/jLoy ifyirj

6p90TOMOYNTA TON AOfON THC

(TT]9

Kvpi

Mv-qa-Q-qTi

Mi/i^(t6t]tl

oSoiTTOpOVUTCOP VOCrOVVTdDV Kap-

vovToav

al^paXdircov

em-

6p0o-

Kal pepurjpipcov tcop

to

HAhGOC TWN OlKTipMCaN COY

'^tt^

dva^LOTrjTOS'

ndv

\d)pr](T6v fiOL

<rvy-

7rXr)/j.fi\T]/jLa

K0V(n6v re Kal aKova-iou

Tas

Sia

e/zay

20 KcoXv(rr}s Trjv

(TOV

X^P^^

irvVfj.aTos

diro

Kal

d/iapTLa9
"^^^

dyiov

twv wpo-

KLfieu(ou Scopoou

Murj(T6r]TL

Kvpie tov

7rpe(T-

PvTpL0V, r^y U XpL(TT^ Sia-

Kovtas

Kal

rdyfiaTO?

iravTos

Kal

UpariKov

/jLrjSiua

KaTaL(T)(yuT)9 tS>v

^fia>u

kykAoyntoon

TO dyiOV COY GYCIACTHpiON

'Eni'cKevpAl

Jb TOffHTI
r]]lLV

HMAC N TH XP^C-

COY Kvp(^^^

Toh

kTTL(f)dvr]6L

7rX0V(Tl0l9 (TOV OLKTLp-

eirl

irei/iJTCoy

Trdvras rjpds rd iXerj

(TOV k^aTr6(TT^LXov

Kvpie

kata

fjLT}

r^y

u TaL9 dyiaLf (tov kKKX-qatats

aAhSci'^c

firj5

Kal

(TCDTTjpia^ aVTOdV

Kal

Tfj9

rjfiOH^ xovSe

Kvpi nXeovTcou

To]mOYNT00N ton AorON THC arJ9

Mi^rja-drjTL

25

TOV dpXi^TTKTKOTTOV

Kvpl

^opovuTOdv Kal KaXXiepyovvTcav

ZilNTftN
Trd(Tr}S

aKonfj^ opOoSo^cov jodu

15

TTpCOTOlS flPT^aOrjTL

Mvria6r]TL KvpLe tcou Kapno-

AAHGeiAC

TA AinTYXA TQN
lo

'Eu

Chrysoatom

The Byzantine Lit2irgy of the Ninth Century 337

S.

Toijs

Basil

S.

Chrysostom

evKpdrovs Kal knccxp^Xeis

/zor?*

dipa^

ydpicraL^ 6/a-

rj/jLiv

Ppovs eiprjyiKOVs
Kapnocpoptav

rfj

irpos

yfj

SdopTjarai,

eyAofH5

CON TON CTe(j)ANON TOf InIAYTOY

ThTc

XpHCTOTHTOC

COY

Kvpi'

iravaov rd a-^iafiara rSiv KkXtjctioov,

Toop

or (Seer op

eGNoaN, ray

eiravaa-TdaeLS

rd (^pYAfMATA
aipia-ecov

rcoj/

'

Kard-

Ta)(a)9

Xvaov eN th Aynamgi toy AfiPY

aov HNeyMATOc' ndvTa?

npoaSe^aL eh
aov

Y'OYC

HMepACj

ttjj/

(|)0C)t6c

dvaSet^as

rjfids

^ao-iXeiav

yhyc

ka'i

rj/xTu

rrju

a-7]v

eiphJNHNj Kal ttju arju

dyd-

Trrju

^dpLaac hm?n Kfpie 6 Geoc

^5

HMCON,nANTArApAn6A00KAC HM?N

Kal

80s

CTOMATI Kal

eN eN)

rjfjLLV

mi a

KApAlA

AolAzeiN

dw/jLyeiv to iravTifJiov Kal fieyaXoTT penes ovofid aov rov

Kal 20

Uarpos

Kal Tov Tlov Kal tov dyiov IIvevfiaTOS vvv (^Kal del Kal

els

Toijs alcovas tS>v aiodvcov^

6

Xaos

(THE BLESSING)
'O Upcvs

Ka)

ecTAi

TCL

eAeH

toy

'IhCOY XplCTOf MCTA TTaVTODV

MepAAOY

YMWN

6 Xaos

Kal MCTA TOf

nNCYMATOC

coy

eeoy

ka'i

cooTHpoc

hmoon

The Byzantine Rite

338

S.

S. Basil

Chrysostom

(the LORD'S PRAYER")

Kal Tov BiaKovov ttoiouvtos

'O 8l(iKOVOS

tt\v p.<rr]v

evx^nv

UavTcav

t5>v dyLcav (^fivqfiovev-

(TavTes
ciprjprj

coazeiN, (TV

17

/za? SlSa^ov V)(a-

10 pL(TTelv aoL d^Lcos tcou evepye-

TTOLUS Me9'

Tavra'
15

av

r]fia>u.

6 TrpoaSe^d/jLeuos

rjjicov

Kal

enoiHCAC

03N

(tov

(tl5)v

KA0ApicON

el 6 Oeos

ra Scopa

aho

rj/id^

HANTOC MOAyCMOf CApKOC

nNeyMATOC

SiSa^ov

Kal

K<\l

rffxas

eniTeAelN Ari<JC)CYNHN gn ^oBoj

(TOV Iva kv Ka6ap(> to) MApTypicj)

THC cYNeiAHcecoc

-q^iSiv

viroSe-

30 xofjLevoL Tr]v /jLepiSa Ta>v dyiacT(TOV

fidrcoi'

(T(DfiaTL

d^L()S

25

e}/(io6(ofiu

t(o dyi(p

Kal aip-ari tov y^picrrov

Kal

(TOV

avrd

vTToSe^dixevoL

ayCdfl^V TON XpiCTON KA-

TOiKoyNTA eN TA?c KApAiAic

r]ixoi>v

Kal yV(>p.e6a n aoc TOy Af ioy

TOV

TT

T)fJia>v

N6YMAT0C

Kal

fjLTjSe

Na'i

/jLTjSeua rjfioou

TTOL'qar]^ T(ov

30 roDV

acBgnh

BeoC

eNO^ON

^pLKToav (TOV tov-

Kal kirovpavLOiv
v/^t'xS

^ol TrapaKaTaTiOe/jLeOa

Geoc Tof

tl

eu

O UpeVS HVCTTIKWS

irVXTat O lpVS

'0 Geoc HMooN

Kal

TL

KT\y

fiva-TTjpLcou
'^"^ a(i>fiaTL

((criv

rjfioov

kXirtSa

dnaaau

Kal

ttju
tt]V

(pL\dv6p(oire

SecTTTOTa

Kal TrapaKaXovfiev

Kal Seo-

o-e

fjieda

Kal iKerevofieu Kara^ico-

aov

Tj/xds

kirovpavLCov
fjLvarrjpLCDu

rcou

fjLeTaXafSeTi/

aov

Kal (PpiKTcou

TavTrjs rfjs

Upas Kal

Tpaire^-qs

7rveviiaTLKrJ9

KaOapov ovveiSoTos

fierd

e/y d(pa-Lu

dfiapTicdu^eh (Tvv^oipricnv TrXrjfi/jLeXrjfLdroou,

oy

eh TlNeyMATOc

KOiNOONiAN,

6?

Afi-

^acTiXeia^

ovpav5)V KXrjpovofLiau^ e/? napprja-iav

KpiMA

ttjv

Trpoy

p.r]8 els

(re,

mh

KaraKpifjia

eic

The Byzantine Liturgy of the Ni7ith Century 339

S. Basil
AC

S.

Chrysostom

Tov anaIiooc avTOiv fieTaXafi-

pdvLv dXXa Sos

kar^drr)^

T7J9

tj/jlli^

rj/xwu

H'^XP'-

dvaTTvorjs

delays VTToBe^eaOaL Trjv

eXwiSa

aov eh

ecpSSiou

Tcoudyiao'jjLdTcoy

eh diroXoyiav

alooj/Lov^

^coTJs

evTTpoaSeKTOv ttjp

eirl

toy

<j>o-

(3epov Bhmatoc toy xpiCTOf a-ov

dv Kal

oiroDS

rj/xeh fierd irdvToav

Tcou dyiobv tS>v

dn

alcoucou aroL

vape(Trr](rduT(oj/ yeu(o/jie6a yuer-

oxoL Tcov
03 N

(TOV

alcDj/Lcou

dyaOSiv

htoi'macac toTc ArAnooci'N ae

KvpLe
6 SicLkovos

AvTiXcL^ov (^aSxTOv

15

eXerjcrou

ktX}
Trju Tjiiepav Trdaav (^ktX)
6 iepstis

k4>co,

Kal

Kara^iooaou

roXjjLav

77/zay

6niKAAe?c0Ai

metA

SecnroTa
ere

tov

nAppHCi'^c

eirovpavLov

Oeov

dKaraKpiTcos
TTATepA

20

kol

AereiN
6 Xaos TO

6 Xaos

TTATep HM(X)N (6 eN TOIC OYPANgTc^ AriACGHTCO TO ONOMA COY,

lABeTco H BACiAeiA coy, reNHGHTOO to GgAhma coy O^C N ofpANcp

Ka) eni
KAI

A4)6C HmTn TA 6(|)eiAHMATA HMOON 03C KAI HMcTc A(})l'eMeN TOIC

6(I)eiA6rAIC

pfCAl

HM03N

KAI

MH CICGNerKHC HMAC

CIC

HClpACMON aAAa

HMAC AHO TOY HONHpof)

6 ICpElJS

OTI

25

THC fHC* ton ApTON HMCON TON eniofciON AOC HM?N CHMCpON

COY eCTIN

BaCIAGIA KAI

3Q

K<J>(U.

AJnaMIC KAI H AoIa TOV

Z 2

TlaTph

The Byzantine Rite

240

S.

S. Basil

Chrysostom

kol da. Koi

(/cat Tov Tlov Kal rod dytov TIvevfiaTOS vvv

eic

Toyc AiooNAC Tcov alcopwu}

6

Xaos

'Amhn.

(the inclination)

Kal

|JiTa

TO

Xiyn

"Afirjv

6 icpevs

Upivs

Elprjpr] TTacriV
(6 Xttos

Kal

r<p TTi^evfjiaTL

O BiaKOVOS

Kol TOV BiaKOVOV XtyOVTOS

lO

Td9 K(paXds

'npia>p

'^P^s ixvo-tlkws

Jeo-TTora JTi^pie 6 nATHp TOON

oiKTipMa)NKAi eeocnACHcnApA-

KAHceooc

Toi",^

vnoKeKXiKora^

aoL rd9 iavjSiV KeffyaXd^ evXoyrja-ov

(ppovprjaov

dyiaaov

6xvp(o(T0v

AHO

kvBvvdiia^cTOv,

nANTOC IproY noNHpoY dnoarr]2o a-ou,

Se

HANTi

avuayirou Kal

eproi

Tovroav

/JLVa-TTJpLCDV

35 TI03N,

i?

KOiNCONiAi^i

AfAGa)

Kara^maov dKara-

KpLTCOS fiCTaO-X^^^
TCiiV

eic

<rft) Kvpico KXivcojieu)

Upevs

eireiJXCTai 6

15

aov}

Kal

TOOl^

dXP<^^-

^coottolcov

A(})eCIN

TTNeyMATOC

AMApAri'oY

~^

EvxapiaTOVfiev aoi BACiAef

AopATe

(tov

d/xeTprjTa)

rfy

SvpdfieiSrjfxiovpyriaa^TdTrdvTa

Kal

rw

rod eXiov^ aov

7rX77^ei

e^ ovk ovtcov eic to eiNAi

rd

yaycbv
Beairora

ovpavoB^v

tovs KeKXiKora^
KecpaXds- ov
'^^

O^'^H-^^'!'''

ecp'

avTos

o-ol

ecpiBe

knl

rds iavTwu

yap 'UXivav aapKi

^^

OrOt TO) (j)o(3p^

av ovv Seairora rd

KlfJLPa TTd(TLV rjflLU \C

k^oiidXidov Kard rrju

i'^^a^

napa-

avfMnapTa'

XP^^^*

orv/jLTrXevaoi/,

avvoSevaov

"^^^y

irpo-

AfAGON

Udarov
irXkovaLv

tol9 oSoiiropova-LV

tov9

voaovvras

taaai 6 tarpon toou yjrvx^i' Kal

Tu>v oroofiaTODU

r]fj.coi/

The Byzantme Liturgy of the Ninth Century 341

Chrysostom

S.

S. Basil
eK4>a).

yapiTL KOI
/led'

0LKTipfjL0?9

Kol (juXavOpcoTTia Tov (^fiouoyeuovs crov vlov

ov evXoyrjTos el avu r<S iravayico Kal dya6(p kol

vvv KOL del Kal eh T0V9 aia>ya? Ta>v

(TOV TTvevixaTL

((dottol(o

alcoi^coi/}.

(THE MANUAL ACTS)

EwxT| T-qs

Xpiare

TTpocxec Kypie 'I-qaov

COY KAi eAGe eic

THpi'oY

Kal

(jvvKaQe^op.evos

to

S)8e

6 Oebs

ayidaai hmac

rj/iLU

dopdrcos

ay tov katoikh-

kl

rjfjLcou

aVo)

t5 Uarpl
Kal

* napcoi/'

KpATAiA coy x^'P' f^^raSovpai

a^Lcoaov^ th

tj/jllu

Kal 8l'

KarrjfXMp lo

aov

iravrl rat Xaat

Kal \iira to

'O lepevs

toO dprov

vil/ioo-ecos

cIttciv

6 5idKovos

tov Siolkovov

TIp6(T\(op.ev
o

Upcvs

vij/oi

6 Upevs

TOV ayiov apTOv Kal Kky^i

Ta

dyia tol^ dyLOLS^

Kal p,Td TO

Eh

elireiv

15

tov Xaov to

dyios, etc Kypioc 'iHCoyc XpicToc

eic

AoiAN 0eoy TTATpoc

\ap.pdvt K toO aYiou o-wp-aTos p.pi8as Kal pdXXei els Td ayta iTOTT|pia Kal Xt^et

Eh
*

[ovi

TrXrjpcofia

xpT| dv\j GepjAoi) XeiTOVpYTio-ai -n-pco-pvTepov 1

Kal

el

20

TIvevp.aTos dytov

ou8ap,ws \)pio-KTai

p.Ti

KaTd ttoXXtiv ircpCaTao-iv

Oepjjiov].

(THE COMMUNION)
3[*H

MeTA

(popov

K4)a)VT]o-is TT]S

eov Kal
2

p.TaXifn|.a)S

ni'cTeooc kai

[4;dXXTai TO

AfAnHc (TrpocreX^ere)]

25

KOI NflN IKON]

3[H METAAH^m.
McTa

Tt\v HTdXTiv};iv

loocoN 6 OeosjON Aaon coy (kai eyAorncoN thn kAhponomi'an coy)

Kal TrixapdTTt to Oetov
*

avvuv

Kara^iojcov Chrys.

(nf]p.iov

tov
^

tijiiov

+ 6 Xaos

oravpov],
Eis 01710$

Chrys.

30

The Byzantine Rite

342
S.

Basil

S.

2[MeTd TO p,Ta\apiv irAvras twv

Koiis

TO o-Kvo<{>vXdKiov dTroKaOio-T^lv

l-irl

dXXa

Kal

ipd

o-Kcvq,

diroTcO-qvai iTdvTa els

p,Td
T-fjv

Chrysostom

clyiuv fiv<mjpa)v v -np neXXeiv tovs kXt]pito, Txfxia ^iirCSia Sio-Kcipia

d-yiav Tpdirefav Kal |/aX0Tivai tov TcXcuTaiov o-tixov

TOV KOLVoJviKov, XcYCTtti Kal TouTO TO Tpoirdpiov

Kvpl OnOOC ANYMNHCOO-

TTAHpOOGHTOO TO CTOMA

T]\iSiV

MGN THN AoIan coy

Tj^icoo-as Tifids Toov dyioov

OTL

AINeCeOOC

jxeXeTcouras thn SLKaLocrvvrjv coy.

^

[Kal

diroKaSCo-Tooris

?!

tv Supuv

aov lliTa(T\UV

oAhn thn HMepAsi

Ti]pT](TOP rjfid^ kv TO) (TO) dyiaa/ji^

fjLva-TTjpicov

10

Kal iTOTT|pia

to K twv -irapaTpaireJitov (p,Td) tt^v SidSoaiv

dXXrjXoviaj

v rfj irpodco-ci Kal at

twv Oeiuv

kXcCo-cis

irvXwv].

(thanksgiving)
Kal

fJiTd

Td iTdvTas jiCTaXaPetv XeyovTOs tov 8iaK6vov r^v

i\-f\v

(jOpOoi fieTaXaP6vTs /crX)

eirvx*Tai 6 tepvs*

15

EyxApiCToyMeN
Geoc

rjficov

TOiV

dyi(>v

inl

Kypie 6

Ev)(apLa-Tov/xev aoL Siairora

rfj pLTaXrj-^^L

(piXduOpcoTre evepyira ratv yjrv-

coi

dy^pdvraiv

Toav Kal knovpavioDv

dBavd-

aov p-varr]-

^plv

yS>v

rjficoy

rjp^pa

Kal

Ttj

Trapovaij

Kara^Lcoaas rjpds toou

evep-

eirovpapLcoy

aov Kal dOavdroiv

yeaia Kal dyiaapco Kal Ida^L

pva-Trjptoav'

opOoTOMHCON

30 pia>v a>u eScuKa^

TOiv

y\rv')(5)V

kirl

Kal TOiv acopaTcop'

avTos SianoTa t5>v

diravTcov

Sbs yepiadai rjpip rr]v koino)35 NiAN

TOY' dyiov

aFmatoc
iriaTLV

TOY

cooMATOC

XP'<^'''OY

30 Kal

^^'s

dKaTata^vvTOV, eh AfA-

hhn ANYHOKpiTONj
NHN

croi^

Kal

co4)iAC,

e/y

acoparo?,

LS

'laaiv

e/j

hAhcmo'^vyrjs

dTroTpoirrjp

rjpcov

thn 6 Aon, acoaop rjpds kv

tco

^6^(o aov tovs iravras^ (ppovprj-

aov

r}pS>v Trjp CoarjVj

Ta

rjpcop

dacpdXiaai

SLaprjpaTa,

ev^ah

Kal UeaiaLS ttJ9 dyias kvBo^ov

Seairoiprj^

r]pa>j/

deiTTapOevov
rcov

toov

OeoTOKOV Kal

Maptas

dytoov

aov

Kal irdvt(>v

dir

aicopcop aoL vapeaTr]advra)v

+HVO-TIKWS Chrys.

The Byzantine Liturgy of the Ninth Century 343

S.

S. Basil

eh

nai/Tos kvavTLOv,
VTO\a>P

CTLV TOOU

(TOV, c/j ttTTO-

Xoytav evTTpoaSeKTOV

^opepov

TOV

)(pL(TTOV

Chrysostom

nepnToirj-

ttju

errl

rod

pT}/j.aTOS

(TOV
CK<{>(|).

OTi

el 6

(TV

kol aol Tr]v Bo^av dpane/jLTTO/iev

dyLa(Tfibs r]p.S>v

Tw Tlarpl Koi rS T/S kol tS

KOL els Tovs aiSivas

vvv kol del

dyi(o TIvevfiaTi

aloovcoy.

Toi>v

dfiijv.

<THE DISMISSAL)

10

'O SidKovos

'En eipHNH

7rpoeX6(o/iev
6 Xaos

'En onomati Kypioy.

Eux^

Ev\i\ 6ma0A[J.|3(ovos

Kvpie
TON

Oebs

Aaon

coy

eyAorHcON

THN KAHpONOMIAN COy TO

poapa

TTJs

eKKXr](TLas

TtXtJ-

ev

(tov

dyiacrov

8ia(j)vXa^ov'

eLprjvr}

Holov alvov

ccocon

r]jiS>v

KAi

omo-Odjj.pcovos toO Xpvo-oo-T6no\j 15

t\

rj

noiov vp-vov

iroiav evx^pi-O'Tiau dpoifSrjv

duTaiToSciXTOpei/ (TOL TO)

6p<jiiTT(o

tco

6e^

rjpcov otl

(j)LXaV-

kol 6avd-

KaTaSeSiKacrpeuois r]pTv kol ao

TovsArAncoNTACT^r/eynpeneiAN

tols dpapTLais ^ePvOiapevois

TOV oTKoy coy av

r]pTv

Bo^aaov
KOL

MH

Trj

avTovs duTi-

OeLKr} (TOV SvvdpieL

efKATAAinHC

-qpds

Geoc TOyc eAni'zONTAC eni

coi*

elprjyrjv rcS K6(Tp(o crov Sdoprjaai,

TULS

eKKXtjaiaLS

aov^

tols

iepev(TL^ Tois pa(TiXev(TLi/ ripSiV

Kal iravTl ro)

XaS

(tov

otl

eXevOeptav

peTeSooKas rjpTu
KOL

dyiov

e8(i)pT](Ta)

ttjs

eWOVpaVLOV
(T<x>paTos

y^pKTTOv (toV

dKaTaKpiTovs

/cat

dOavaTOV

TpV(pr\s

TOV

kol alpaTos tov

8lo

25

Seopedd aov

noLrjaoi^

rjpds re

kol tovs SovXovs (TOV tovs Siakovovs* ev TLpfj kol (repvrj iro-

AflOC 6 N/XOC coy, OAyMACTOC 6N

XLTeL(l (TVV rjpTlf 8LaTrjpr](T0U

AiKAiocyNH, Kal aol ttjp 86^av

tov irepieaTcoTa

Xaov

Kal 30

peTe)(^eiv

The Byzantine Rite

;44
S.

Basil

duane/nrofiev
T(3 TIS>

Koi

vvv KOL

dd

tq)

TlaTpl

ayi(>

T(>

kol

Ui/eviiarL

Kal e/y tovs aioouas

Ta>v alci>v(ov.

Chrysostom

S.

r^9

TOLaVTTJS

e<T)(dTr]9

(TOV

flVCTTLKrj^

Kara^icocrou

Tpaire^rjs

p^XP^^

dvaTTvorjs

rjfjLcoy

eh

dyLaa-jiov "^vyr^S Kal acofjLaTOS,

dfLi]P,

eiS"

Trjprja-iv rS)V

(rS>v

kvTokcov^

LVa KATAll(J060C)MeN Kal THC

pavLov

(TOV

irdvToav

t5>v

aoL'

V)(^ai9

nauayias

CTTOU-i

pera

BACiAeiAC

evapea-Trja-dvTcou

Kal 7rpe(r(3eiais rrjs

OeoroKov

dxpdvTov

Mapia?

Kal denrapOevov

Kal

iravToov TCdv dyioav crov

cK(|>a>.

dyios

OTL

6ebs

15

Kal

virapxeLS

^CKdvBpcoiro^

Kal

SS^av dvajripiropev
(^Kal TO) TIS> Kal

rZ

crol

tco

rrju

Uarpl

dym Ilvev-

paTL vvv Kal del Kal eh tov9

dprjvy.

aiS>vas T(ov alcovcov.

20

<IN

THE sacristy)

EviXY| Toii (rKvo<}>iiXaK{ov

"HwcTTai Kal TCTeXeorat

TTjv f]fiTpav bvvap.iv
TO.

T)p.\v

Euxifj is
els

iravra dnep edov

a(f)6apaias

T^ff

ocrov

25 ffvpap-ev rov Oavarov crov

p.vaTr]pia'
rfjv p.VTjfiT)v,

etbap-ev TTjs dvaardcreMs crov rbv tvttov,

V7r\i)(T6r]pv Tjjs

dnT]\avcrapv
^(orjs

30

rjs

dnevMTov arov r/3v0^f,

rrjs

Ka\ iv

ra

dTeXevrrjTOV

aov

fxeXXovri Travras

Tvxfi'V Kara^loiaov Xpi(TTe 6 debs

TjiJids
TjfjLcov'

oTi Tcpiirei (Toi nda-a evxapicrria

(Tvv Tc3 dvdp)(Cd (TOvnarpX Koi Tfoiravayia

Koi

vvv

35

dyadcp Ka\ (coottoiw (tov nvevfiart

Kul

ald)va>v.

del

Kal els tovs alavas

dp.Tjv.

tmv

TO Karao-TctXat to, ayia 8wpa

To TiAHpcoMA TOV NOMOy Kal Twv

<f)T]Ta>v
f]p.Si>v

irpo-

avTos vrrapxcov Xpicrre 6 debs

irkripaxTov rjfids nAnptlc TTNeyMA-

TOC AfioY vvv Kal del Kal

tS)v alcovav.

dfXTjV.

els

tovs alavas

THE LITURGY
OF THE PRESANCTIFIED
2.

(IXth century)
(preparation of the celebrant)
^

['O ipvs

TO

|XVos Kal

T-f\v

iepaTiKT|v vSv6p.vos aTo\T|v, TO TpicrAY"'*'v 6X0K\T|pa)S <}>0Y76-

TpoTrApiov avv

TTJs TijJLpas

tTaXeywy TpiTOv Kal tt|v

T&

'IAacBht'i moi 6

to Ovp-iijiaTOS Xiydiv, t'vwmov

ivx'i\v

0e6c

to)

AMApTCoAw

T-qs Ocias Tpaire^Tis

t<})to'TaTat

(ENARXIS AND PROTHESIS)

Kal o-Tavpoi8us 0vp,iwv

EyAorHTOC 6 eeoc

(77/zcoi/ pvi^

alcovcou.

TO 8i

irpocjj-qTiKov Kivo Trpootp,iov

K<j)a)Vi

dd

Kal

Kal

YTX"

alS>vas tcov

d/irjvy
Kal 6 iepctis Tas ivxo.% lirikiyii tov

io

AvxviKoO.

(^PaXiios py'

EyAorei

eh rovs

'^^Y

ton

KypiON)
irapd Twv dSeX^Juiv KTjpvTTeTai.

TeXos 8J KaKtivwv Kal tovtcov Xa|36vT<ov

tt|V

2vvaiTTT)V <rvv Tfj

K4)WVir|cri

15

TriXYl.

Kal

ItoCjjicjs

6 dvaYvoi>o-TT]S t6v twv

'AvaPaGfxwv Kavova vapxToi

(*PaXn. cxtx-cxxm

'O Qeios oOtos jxvcrTaYwY^s tov

('EAeHCON Me 6 0e6c kata to

v'

iwefA

e\e6c coy)

vpaXp,. cxxiv-cxxviii

avd aTojia Sie^uov tov

U'aXp,. cxxix-cxxxiit).

oprov

irpo-qYiao-OevTO 20

Iv Tf| irpoeeo-ct SiaKoajJiei dvcXXlTTWS.

EvOvis 8

els

TWV dvapa0p.cov

Kao-T0v dvTi<})a)Vov

p,iKpdv aiTijo-iv ck4>covei.

The Byzantine Rite

346

<MASS OF THE CATECHUMENS)

(THE CENSING)
Tov

(Kypie EKeKpAlA npoc ce

5

8e

\j/aXp,oO

"ye

Moy npoc KypiON eK6Kp<\5A)

Kal <J>conh

tov \|;d\TOv t|xovhVOv to iepaTCtov oXov

'rrapd

crvv Tcp

vom

cttiOv^i^.

(THE LITTLE ENTRANCE)

Kal Twv Tpoirapiuv

\};aX\op.fvcov

jjlctcI,

(ACTCi

tt^v

Ao^av t| EtcoSos X^P^S Tov fvaYyeXCov

OvjAiaxov].

(THE LECTIONS)

TA ANAFNQIMATA

10

^[Kal Tv dvaYvcoo-jjiaTcov dvaYivuo-Ko^jicvuv ol d8cX4>ol c(]>i^dvov<n.

Merd

InApcic
1

[o

tovtuv

(rup,iTXT|pci>o-iv

die

to]

eyMiAMA eNoaniON coy,

xeipwN Moy GyciA ecnepiNH)

Tcc)N

i<pvis

8^ tt|v

(h npoceyXH Moy

K<\T6Y0yNeHTCO

(j8i

p.CTd

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auTfa)

o-uvTjv&)p.v<)v

aT)((i)v,

TWV

d8X<{>wv

TO y6vv

Kal tv Tats cvxais toOto yiveTai].

KXivofjievwv

(THE PRAYERS)
ja KYPIE EAEHZON.

(THE DISMISSALS)
'Ev 8e

20

T^ AvxviK^

jjiTd

Td

dvayvwo-jjiaTa Kai to Y>.ariv6vv6r]T(ii Kal to Kvpie

fXerjcrop YivCTai tv\'}\

KaTqxovp-tvwv

*0 Oeoc 6 0e6c

hmocjim 6

HANTAC eeAcoN

cooGhimai

kntpXey^ov
35 (rai

avT0V9

fievov

Kal

(ponTL^oav

kirl

Trjs

npoaKaXeaai

twv

TrpoTjY'-acrp.tvuv

KTiarrj^ Kal SrjfjLLOvpyos Ta>v diroivTcov,

kai

tovs SovXovs

naXaids

tirl

eic

enipNCOciN AAnGeiAC

ctov Toi>9 Karrj^ovfiiuovs

eAG6?N,

Kal \vTpa>-

TrXdurjs Kal rfjs fieOoS^tas rod dvTLKi~

avrovs

e/9

rrju

^corjv

ttji/

amvLov

avTcov Tas "^v^as Kal ra acofjiara Kal <rvyKaTapLdfj.coy

The Liturgy of the Presanctified

avrovs

XoyiKrj aov

rfi

irotjivrj

rfv

ec})'

347

to 6nom<\ coy to dyLov

eniKeKAHTAi

ha KOI

avTol aifv ^fuv So^d^coaLu to (^TravTifiov kol fieyaXoTrpeires

ovojid aov Tov Ilarpos kol tov Tlov kol rod aytov JJi/evfiaTOS 5

vvv KOL del KOL eh

EvX''^ ^S

Toif9

alwvas

Tovs irpos r6 ayiov

<}>coTwrjia tiTp6TnJop,VOus

npocoonoN coy eni tov9 rrpos rb dyiov

*Eni'(})ANON SecTTTOTa TO
(pdiTLa-fxa

tSov alooucovy.

evrpeiTi^oiievovs kol enLTroOovvras tov Tfj9 dfiapTias

KaTavyaaov

diTOTLvd^aaBaL'

fioXva-fiou

avTa>v

Sidvoiav^ 10

ttju

^e^atoocTOV avTovs ev Ttj nia-TeL, aTrjpi^ov kv eXniSi, TeAei'cocoN

EN krAJiH, MeAH

toy

Tifjiia

XP'^"'"^Y

eAYTON ANTi'AyTpON YTTep Ta>v

^^u dvdSei^ov Tof Aonioc

yfrv^^^coj/ r]ji5>v
CK<|>0}.

OTL

(TV

e?

eh

KOL

Kal

rnxcov

(pcoTKrfibs

(t5 TJaTpl

crol

ttjv

86^av

dvane/jLTrofjLev 15

T/o) kol tq) ay/co IIuev/jLaTL vvv kol del Kal

Toiis aiS>vas T(>v alcovcovy,

(MASS OF THE FAITHFUL)

<THE PRAYERS OF THE FAITHFUL)
Ewx''^

'O 0609

MCfAC

KAI

OavaTOD eh d(f)6ap(Tiav
rifxcdv

Toc?

aL(T6r](TeL9

dyaOov TavTais

AINGTOC 6 TO) ^COOTTOl^ TOV y^pKTTOV (TOV

6K (j)6opAC /JLeTa(TTT]aas,

rj/ids

eviraOovs

Trjs

r]yejj.6ifa

8e XoyoL? AproTc dveiri^aTOS^

TOiS Se

dyvKTOV Se

\e?pa9

r]ii5iv

rifiSiv ttol7](tov

evepyeiu Se jiova

to,

(toI

veKpa}(Te(i)S

(Ti)

7rd(Tas

eXevOepoiXTOv

top euSoOeu XoyiafMov errKTTrjaas' Kal

6(p6aXp.os fiev d/ieT0)(09 ecTTOo

dirpeTTcov'

20

irtaTuv a'

navTo^ novrjpov
17

Kal

(3Xe/x/j,aT09,

dKorj 25

Be yX5>a(Ta KaOapeveTco prjjidTCoi/

to,

X^^^V

''"^

tS>v fxev (pavXoou

evdpeaTa, wdvTa

Tr]v Sidvoiav Tjj arj KaTaa-(j)aXi^6peuos

alvovvTd

dneyeaOat
rifiSiv

\dpLTL

to.

(re

Kvpie,

irpd^eoiv^
/jLeXtj

Kal
30

The Byzantijie Rite

34^

CK({>CU.

Uarpl

OTL npenei coi irdaa AoIa timh kol irpoa-Kvi'Tja-L^ (ro)

kol

Kal TO) dy/o) IIi/evfiaTL vvv kol aei kol eic Toyc aioonac

TO) Tl(>

TCON AI0C)N60n).

Aecnrora dyie virepdyaOe

iXecoi/

yev^crOai

THC holHQ-

ISoii

Kara

jpAnezH

dopdrcos 8opv(popovfjLua^

Kal Oeov

a>u rr)p /leTdXrjyjni^

TTOL-qaou

rj/J-d^

rod BACiAeooc

r^jiodv

(coottolov

ravrr]

rrj iiva-riKfj

vno nAHGoyc cxpATiAc

avrcou to ttj^ Siauoia?

8l

kai

(})0C)t6c

yio'i

crov vlov

yap to d^pavTOV avrov aw/ia Kal

fxiXXet

Sooprjaai Iva

tou 6n eAeei nAoyciON

irapovaav copav elaTropevofj-eya

rrjv

npoTi'eecGAi

SvarooTrovfjLei^ ere

dfiaprcoXoh Kal d^iovs

tol9

Tov jiovoyevovs

Trjs v7ro8o)(^rjs

lo aTjia

rj/xiu

oypANioy

dKardKpiTov

rj/iiu

Karavya^o/ieuoi

ofLfjia

HMepAC yevcofieOa

KaTCi Tr]v Scopedv tov )(pLo-Tov aov fxeO' ov evXoytjTO? el avv tS>
iravayico (^Kal dyaOco

Kal

Kal e/y rovs alS>vas tS>v

aov TryevfxaTi vVv Kal del

^ooorroiS)

aloopooi^y.

(THE GREAT ENTRANCE)

^[EuOtus apxcTai 6 Xaos

20
AT'

'

JSvu

AI

'

^[ELcraYeTai
'^

>

AYNAMeiC TiON OYPANOJN

TO

/5oi)

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THC AolHC

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tov

Swpa

is

o-kcuoAv-

XaTpevovcriv

y dp eiOTTTopeuerai
,

d-rro

AaKiovJ.

'

(Tvu rjjiLu dopaTCO^

to. TrpOKcijieva

Ovcrtao-TTipiov

^[Mexd

6 B AC Aeyc
I

ttiv

twv

Swpcov elo-6-

Oclcov

8vo'ivlTOiu,cosalGijpai.KaTaK\io-KovTai-

LOOV OVCTLa

LLVCTTL-

^,

O 0 lCpVS T&> aVaJTOlTCp TrCTTAO), o Kai

25 K7]

TeTeXeiCOfiei^r] SopV(pOpeLTaL'

dt'pa

otSev

rd 8wpa

^mKaXvuTa].

TTLaTei Kal ^o^co iTpoaeX6(x>fiev

'iva fiero-^OL ^cofj^

6 Xoyos KaXilv,

alcouiov yivd)-

dXXr]XovLa^.

[leBa.

(THE LORD'S PRAYER)

30

Kal

'O

jJLTd

Tciiv

TO

irXiripcoOTJvai

dppriTCDV

At bvvdfxti^

Kal

tcoi/

ovpavuiv 6 icpciis eireux^Tai

dOedTcou fivaTrjpLcou

^eoy

Trap

Jj

01

The Liturgy of the Presanctified

GHCAYpoi THc co4)iAC KAi THC fNobceooc An6KpYcI)0i, 6

349

rrjs

XeiTovpyta'S ravrr]^ diroKaXvy^ras

Kal GeMGNOC

r)fj.?p

T0V9 dfxapT(t)Xov^ Sid noXX'qv <tov (pLXauOpooiriau

peiN aoL AoopA re

TOON

ApiGMOC,

avTo^ AopATe

GNAoIA

ANellXNlACTA

KAI

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03N

SovXovs

km

noiooN

BACiAef 6

GIaICIA

KAI

rov9 dua^Lovs

r)p,ds

k(j)

rjfjids

ro npoc(|)6-

eic

GyciAC ynep tcou rj/xeTepayv d/iapTr]fjLdTcop

k<\\

Aaoy atnohmatoon-

Tof

MCFAAa

SiaKoviav

TT^j/

tov9

(tov

tS>

dytco TOVTCO 6v(TLa(TTr]pLa> coy tco ^^epov^LK^ aov irapLarafiivov^

dpoi^co

e(p'

Kal

rjfjLas

top

nicTToy

dyiaaop iravrcov
dua(paLpTa>

ray

'v|/"fx^5'

$09

Sid Tcoy

r)fJ.a>i^

Kal

fivaTi^pLcow

jrdcrrjs * lo

dKaOapaia?

iXevOepevaa?

rd aoofiara dyLaap.^

Kal

kv Ka6ap(> avi^eiSoTi, dveiraLO-yvvTCp 7rpo(rco7r&),

'Iva

TTecpcoTLcrpeur)

rjfxcou

Xaov

aov

Kal

vlo9

(tov

/jLOi^oyurJ9

(ppiKToov TravaTraveraL

7rpoKi/j,ei'(oy

KapSia tS>v

peraXap^dvovres dyiaa-

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pdrcoy Kal vtt avToov ^cooiroLovpei/oi iucoOcopeu avTW ro) ^piar^

(TOV

rco

CApKA

dXTjOLpm

KAI niNOON

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rep

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MOy TO aTmA In GMOI MGNGI KAfOO GN

AyTO)- OTTO)?

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KAI

r]pLl/

15

'0 jpoorooN Moy thn

KvpL

(TOV

yepcopeOa naoc tov Afioy Kal npoa-KvurjTov aov hngymatoc XeXurj

KaTU

kTrrjyyeXpevcov

dya-

TpoapevoL ndarjs SLa^oXLKrjs pedoSeias kv irpd^eL

Sidvoiav
6(>v

kvpyovpkvr)<s

Kal Tvxcopeu

irdaLv toTs dytois T0T9

dn

tcou

alStvo's aoL

Xoycp

rj

20

evapeaTTJaaaiv

CK4>a>.

Kal KaTa^LCoaov rjpd? SeanoTa (mgta

ToXpdv

6niKAAG?c6Ai

ae

ton

HAppHCiAC

knovpavLov

Geov

dKaTaKpiTCos
TTatgpa

Kal

25

Agpgin)
6 Xaos

TTaTGP HM03N (6 6N TO?C OypANoTc, AriAC9HT00 TO ONOMA COy,

GAGGTOO H BaCIAGi'a coy, feNHeHTCO TO GgAHMA coy

Ka'i

Gni

CHMGpON

THC
KA*I

THC
A(|)GC

TON ApTON

HMOON

TON

HM?N TA 6(})GIAHMATA HMCON

*

MS.

(TKeTrdaris.

(i)C

GniOyCION
(jdC

GN OypANO)

AOC

KM

HM?N 3
HMgTc

The Byzantine Rite

350
Ac{)ieMeN

Toic

hmcon

6(t)eiAeTAic

mh eiceNefKHC

kai

hmac

eic

neipACMON aAAA pfcAi hmac aho Tof noNHpoy)

6 Upevs

eKcfxi}.

COf 6CTIN H BaCIAGi'a (kAI H AyNAMIC KAI H AoIa TOV liaTpo^

OTI

KoX

TOV Tlov KOL TOV cLytov Tlv^vjiaTos vvv Kol

Toyc

aicjonac

twp

dd

KOL

eic

alcoucopy
o Xaos

'Amhn.

(the inclination)
'O Upc'us

10

Elp-quT] iraarLv
6 \a6s

Kal

aov

TO) TTuev/jiaTL
6 SldKOVOS

Tas Ace^aXa?

15

tj/jlcov

(r5 Kvptoy

KXipcofieuy

6 tepeijs (ircuxCTai

*0 0os

KWN

ka'i

//61/os

dyaOos Kal evarTrXay^vos 6 eN yyHAoTc

ta TAneiNA

e(|)OpcjON,

e0i<5e

evanXdy^va)

katoi-

o/xfiaTi

knl

TrdvTa TOV Xaou aov Kal c^vXa^ov avTov Kal d^toaaov irdvTas
20 f}iid^

dKaTaKpLTCos iieTaayjeiv tcov

ptcov

TO

aol

yap

napd aov

\dpLTL
25 VLov

ov

aov tovtcou

fivaTrj-

vireKXtvapL^v K(paXa9 direKS^^oiievoL

irXovaiov eXeoy

Kal OLKTLp/jLOLS

peO

^cooTToi^

tocs iavTa>u

^coottoicou

Kal

evXoyrjTos

ei

(pLXavOpwirta

avv

to)

aov TTU^vpaTL vvv (^Kal del Kal

alcopcouy
6 Xaos

'Aprji/,

TOV

[lovoy^vovs

aov

dyaOco

Kal

nai/ayico Kal
e/y

tov? alcova^ tcou

The Liturgy of the Presanctified

351

<THE ELEVATION, CONSIGNATION AND COMMIXTURE)

'

[Iv 8c Y

TQ

TTJs vij/wo-ecos wpci

'O SlttKOVOS

ou

TOt aipci TO

p,v

TOUTOV TOV dpTOV

-rre'irXov

dX\' diro KdTO)0v

Vv}/V XcYCl] 6 lpUS

TcL 7rpor]yLa(Tiieva ayta tols dyioLS

6 Xaos

El9 dyios,

etc Kypioc 'iHcofc XpiCTOc

(eic AoIan Oeof TTATpoc)

'

ovTcos 6 dT|p aiperai* K re

r*0'

twv

toioijtcov Kal Irtpcov vnroBciYjjidTuv p-uaTiKTi

lo

GvCTia dvaKTjpvTTCTat Kal dpri TCTcXeicofJitVT] ucratJTcos Kal irpotjYiacrixtVTj tXtt| ?k

T Tt]S m<})oiTr|(r(os toO crravpov Kal tov d-yiov aip-aros

'

(THE COMMUNION)
Eux^

Ev^apicTTOviiev
0?$*

(Tol

p-erd

t(>

TTr]v

p-erdXTjij/iv

(TCorrjpL

Kal aiparos rod y^pLarov

(pLXdudpco-rre cjjyAaIon

Kal

S09

rjp-Lv

fiaro^^ LS

f^^XP^

"^^^

rfj

^aaiXuas ovpav5>v

errl

irda-iv 15

rov dyiov

SeofieOd aov Secnrora

cKenHN toon nTepyrooN coy

ecrxdrrjs
e/?

eo)

/jLeraXrj'^eL

aov Kal

r}p.d9 vtto rrji/

dyiao-fidTcou aov

/jLerex^Lv tcou

oXcou

tS>v

Trap^cryov rnuv dyaOols Kal knl

(TCDfxaTO^

tivcojacvt]].

r]fia>y

dvaTTVorjs

(pcoTia/jLou

i/ru^^y

kira^ms
Kal aco- 20

KXTjpopofjLiav
K(|>a).

OTL

av

el 6

dyiaafios

t UaTpl Kal
eh rov9
^[jjierd
troi

TO)

r]/ia>u

T/q) Kal

tco

aloivas rcou alcoucov.

Ti?|v

iStav p,eTaXT]v|/iv

KaYu tKvov

Kal

ravTr\v

dytco TIuevfiarL vvv Kal del Kal

liriTcXei

Mgta

2^
6

tiqv

7rio-Tdp,vos iTpoa<})pco KaOwcrircp

Tj K<J)a)VT]cris

(p6(3ov

So^av dvaTreixiroiiev

dfirjp

CTTicTTajjievous

Etra

ttju

orol

icpoupYiav ttoiwV

ovv dpa Kal rotis

ni'cTeooc

aKpov

lupaKa.

ttjs fieraXTHJ/eajs tu>v d8X(})wv TrpocrKaXov[Avcov

Oeov Kal

els

outco

kai

fieraXapctv

AfAnHc (irpoa-eXOeTe).

30

The Byzantine Rite

352
Merd

Tiqv

twv

d8\<|>wv |XTa\T)v|;iv Xey^Tat

0eoj TON Aaon coy

ZoocON

(ka'i

Kal TrixapdTTi to 0iov

Td
5

8upa

Gcta

KaOio-xao-is

otrSafius

'n"l

xuv Swpwv

rfj

eyAorHcoN thn kAhpono\ai'an coy)

toO

<rrjp.iov

Tt|xiou o-xavpov.

0ia rpaire^Tj VTroTiOexat

ev xf) irpoOe'crei Kal at k\io-IS

dWd
tv

Ixoifjicos

tj

diro-

Oeicov irvXwv],

<THE DISMISSAL)
'O SiaKovos

'En eipHNH npoeXBcoixev

6

Xaos

'En onomati

lo

Eiix^ OTTicrGdjiPtovos

els

Kypi'oy.

xd

irpoTfiyiacrjjieva

/lecnroTa 6 0eoy 6 iravTOKpccrcop 6

fjLL0Vp'yrja-a9,

(SovXijaeL
15

KaOapLafiov

para

Mcocrrj'

fjjid^ els

yjrv^coi^,

T(rcrapdKoura

tt/ooj

rj/jiepcov

ras TravcreiTTOvs

20

kv ao(pLa Srj-

rj/iipas

evKpareiav dpaaTcicrecos'

irXaKas

irapda^ov Kal

y^eipta-as

ripTu

KAAoN Ar<^NICACeAI, TON ApOMON

ni'cTiN

ktlo-lv

d^arov aov wpovoLav Kal avdaipeTO)

rrjv

Sloc

dyaycbu

ttji/

ravras npos
6

Slo.

tS>v

rd Oeo^dpaKTa ypdp.-

BeanoTa dyaOe rov afoSna ton

T^9

Vr)(TTeLaS

eKTCAeCAl, THN

dSiaLperop THpncAi, tag Kecj)AAAC toon dopdrcou ApAKONTCON

(TwOXdaaL^ viKrjTal
(p6daaL rr]v

rrjs

dpaprtas ^dva(pavrjvaL * Kal dKaTaKptrcos

dytav aov dvdcTTaaiv'

on

at'On virdp^eL to onoma

rod Harpos Kal rov Tlov Kal rod dytov Uvevparos vvv (^Kal
del Kal

eh rov9 almvas

rcou alcovcov.
*

MS.

dprjyy.

dvacpavuifiev.

THE LITURGY OF

3.

CHRYSOSTOM

S.

ACCORDING TO THE PRESENT USE

OF THE

GREEK ORTHODOX CHURCH

<THE PREPARATION OF THE MINISTERS)
MeXXcov 6 Upcvs

TT^v 0iav

KaTT]XXaYJJivos ivai

jjlcto.

oonr| Strvaiiis citto Trovnrjpwv

ItnnXilv ^ivcrrayayiav

irdvTcov Kal

e-rrio-TiivTOS

clacpxcTai Iv

6(|>i\t irpoT)YOvp.ev(i)S

Kara tivos

exewv ti

Kal' tt|v

rupTJo-at XoYwrfiwv t'-yKpaTevecrGaC t6 p,iKpdv

Kal lYpijYop-qKcbs 8iaY6iv

TovTOv tk

[jlt]

|XTd

t^ va^ Kal

to

jjitxpi toij

t^

d<|)'

SiaKovcp

-iroiovo-i

lo-ircpas

Kaipoi).

tt|v <ruVT|0T) tc^ irpoecrTcoTi

iroiTjcrai

(TW&,\ia

Tqs lepovpYias

p.V

KapSCav Se

fiCTdvotav

irpoaKvvrinaTa rpia

elra Xcy^i 6 SkIikovos

'EvXoyrjaov bea-iroTa

Kal

TTOl-flO-aVTOS

lE.v\oyr}Tos 6 deos fjfiSiV TravTore

TOV

tp0)S

vvv Koi ae\

10

CuXoYTJTOV

kcli els

rovs ala>vas Ta>v

cila>va)P.

dfXTjv

dpxerai klynv 6 SictKovos to

Baa-iKfv ovpdpie irapdKkrjTe to TTNeyMA thc AAHGe'iAC, 6 navraxov napcbv koi
TO.

rrdvTa TrXrjpSiV, 6 Brjcravpbs tcou dyadcov koX

iv

Tjfiiv

Koi Kaddpiaov rjp.ds

dno

irda-qs

^caJjs

KtjXldos

X^PVy^^i

^'^^^

'^"''

(TKrjvai(rov

Koi aaxrov dyaOe rds yjrvxds

T]p.a>v

"Ayios 6 Qeos, dyios laxvpos, ayios dBduaros iXerjaop

rjfids

Tpis

Ao^a. Kat vvp

Havayia rpids

ekerjo-op fjpds'

(Tvyxf^pW^^ ret? dvopias

eNeKeN toy onomatoc coy
Kvpie

r]p7v'

iX(r]<TOP,

Kypie lAAceHTi taTc AMApriAic hmoon*

becnrora 20

ayie iTria-Ki-^ai Koi ta(rai rds dadepeias fjpcop

Kvpie

iXeTja-ov,

TlATep HMCON

A a

Kvpie

iXi-qcrop

^^^ Byzantine Rite

354

coyeCTiN h BACiAeiA

ndrep \^Si\

8 TO

(jLeTo.

OTi

ka! h

lepcvs

Dynamic ka! h 2^62a tov Uarpos koI tov Ylov koi

Tov dyiov HvcufiaTOS vvv Ka\ ai\ Koi

tic

TOyc aIoonac tcov alwvcov.

amhn

etra Xtyovcrv to

'EXerjaov

Kvpie

rjfxas,

(roi TTjV 'iKeaiav

ws

Ao^a Uarpl
Kvpie iXerjcrov

mnhcGhc
lo HMAC Ik

yap dnoXoyias aTropovvTfS

eXfrjcrov rjfxas' ndcTTjs

SecnruTT] ol dfiaprcoXol 7Tpo(T(f)pop.u' eXerjaov

Yiw

Ka\

Ka\ dyico IIuvp.aTi

cVl

Tjp,ds,

ravTrjv

f]p.a.s

yap

<ro\

TreiroiOapev'

mh opflcBHC hm?n C(t)6ApA MH^e

tcov dvofjLia>v hmoon aXX' en'iBAevpON Koi vxiv (os evcnrXayxvos koI AyTpcoCAi
T(X)N

exQpooN hmcon"

yap

(tv

deos

ei

f}p.cov

Ka\ HMeTc Aaoc coy,

HANTtc

epTA xeipwN coy Kal to ovopa aov einKeKXrjpeda

Kai vvv Ka\

del Ka\ els tovs atoivas Ta>v alavav.

djjLTjV

Tt]s evcnrXayxvias rrjv nvXijv avoi^ov Tjplv evXoyr]p,evT] deoroKe'

pq daTOXTjcraipev' pvadeirjpev bia

(re
1

crov Ta>v 7re piarrda-ecov'

ari)

eXni^ovTes els

yap

el

fj

(rcoTrjpia

5 TOV yevovs Tcov xpiaTiavMv.

"ETreiTa d'irpxovTai is tt|v eiKova toO Xpto-Tov XeyovTCS

Tqv

a)(^pavTOv eiKova

aov irpoaKVvovpev dyade aiTOvpevoi

TTTaiapaToiV fjpoov XpiaTe 6 Qeos, ^ovXrjaei

TO)

a-ravpS iva pvai] ovs errXaa-as K

20 ^ocopev
(Tcocai

x<ipds e7rXr}pa>a-as

croi'

to.

t?]s

yap

rjvdoKrjcras

tmv

arvy)(a>pT]criv

aapKi dveXOelv ev

bovXeias tov e^dpov' o6ev evxapia-rcos

rrdvra 6

(rcoTrjp

fjpwv irapayevopevos els to

TOV Koap-ov

eiTa do-rraJovTai Kal rr\v EiKova tt]S OeoTOKOv XYOVTes to Tpoirapiov

Eva-rrXayxvias virdpxovtra
els
2.5

avfnradeias d^icoaov

TTTjyrj

Xaov TOV dpapTrjcravTa, del^ov as de\

eXiriCovTes to

Xalpe ^ocopev

croi

a>s

ttotc

Trjv

f}p.ds

bwacTTeiav

BeoroKe'

aov'

^Xe'^ov

els

yap

(re

Ta(3pir]X 6 tcov daoapaTcav apx*--

aTpaTTjyos.

Eira kXCvovcti

ttjv K6(}>aXT|v Kal keyei 6 Upevis ravTf\v tt|v ev\-f]v

Kvpie elAnoCTeiAoN thn x^^P^

p.e eis TTjV 7rpoKeip.evrjv

30 ^rjpaTi
etc

Trjv

o-nv el y^'Oyc KaroiKTjTrjpiov crov Kal iv'ia-xvcrov

biaKovlav crov Iva dKOTaKpiTcos Trapacrds

tm (pn^epw aov

dvaipaKTov lepovpyiav eTTiTeXeaco' OTI COy eCTiN H AyNAMiC

TOyc AiwNAC Tav

ald>vu)v.

kai h

Ao^a

amhn.

(THE VESTING)
"EirciTa TTOtovori Kal is TOVS xopo^s irpoo-KiivTiiJiaTa dvd ev Kal ovtcds

direpxovTai

els

to 0vo-tao-TT|piov XtyovTCS to

EiceAeycoMAi eic ton oTkon coy

35

(ecos

X96vTS 8

CIS

TO tepaTttov

Tpairfi^Tjs Kal

v|;aX|Ji.

')

irpoaKwrnxaTa Tpia

(\i'TTpocrOev ttjs

'Avias

dairdfovTai to aYtov cviaY-yeXiov Kal ttiv aYiav Tpdire^av.

EiTa Xap,pdvovaiv

40

TfXous

iroioOcri

tv

x^P^^^ avTwv cKUTcpos to o-TOixdptov auTOv Kal

Tpia irpds dvaToXds XtyovTcs Ka0' lavTOV tKdrcpos to

Tats

-iroiovCTi TTpoo-KVVTip.aTa

'O 0e6c iAacGhti moi tw amaptcoAw

The Lihcrgy of
tw

iTa irpo(rpXTai

StdKOvos Kparcov tv

icpei 6

avv Tw upapicp Kal

(rTOL)((ipt.ov

avv

355

x^'-P'-

to o-xoixopiov

\k-^i\,

t(o o^papiio

Xiyn

6 8 tpijs

oet Ka\ fli tovs ala>vas

TrcivTOTe vvv /cat

fjjjLcov

Se^ia

-rg

viiroKXivas ttjv lavrov K<j)a\-iiv

EvXdyj^o"Of diajroTa to

EvXoyrjTos 6 debs

Chrysostom

St.

Twv

alatvatv. 5

dfxrjp

iTa vTTOxojpei KaO' lavrov 6 8tdKOvos

tov Upaxeiov Kal tvSvcTai

els V p,(pos

TO ZroixapLOv eux6p.vos ovtcos

'AfAAAiAceTAi H
KAi

X'TCJONA

tw KYpiw*

'WOY en!

yYXH

eY4>pocYNHC

TTepie'iSaXe

(joc

fJL,

eNe^^yce r^p

imation ccothp'ioy

iwe

NYM4)icp nepieOHKe MOI MixpAN

ka! (be

lo

NYM4)HN KAXeKOCMHCe Me kocmoj

Kal TO

Ta 8i

jJLtv

'fipdpiov do-iracrd|xevos iriTi0T)(rv

'ETri|xaviKia

Tais

eiridcfjievos

x^pcriv,

tw dptarepw

cv

\i.v

wjio)

Se^ia

rT^

kiyei

'H AeliA COY X^'P Kypie hehbl^cjM eN icxy'* h hl\'<\ coy X^'P Kypie e6pAYceN
15
x6pOYC ka! TwirAHeei thc ^oIhc coy CYNerpi^AC xoyc YTreNANxiOYC
dpiaxep^ XcYeL

v 8 xfj

Ai xeTpec coy eno'mcAN mc kaI chAacan m' cyNexicoN mc kai ma9hcomai xac

nxoAac coy
eixa
V

x(p

d'ir6X0cI>v

p,(peL

x^

irpoQcCTei ivrpitrl^ii

xo 8

dpi<rxpci),

xd lepd xov

FloxTiptov

xw

p,v

ayiov AiaKOv xiOels

8e|i(p

Kal xd

dXXa avv 20

avTois.

Kal 6 Upevs 8i ovxcos ev8v6xai- Xa^uv x6 Ixoixdptov

TrpoaKVVT|o-as xpixov

EvXo-yTyxoy 6 6e6s

fjficov

Kaxd dvaxoXds ws

tv xfj dpicrxcpa

ciprjxai o-ejjpaytSwv

avxo

x^'-P''

*^-^

Xt-yei

iravTore vvv Kn\ del Kai els tovs alcovas rcov alm'biv.

djirju

ctxa v8vxai avxd Xe^wv

25

'ArAAAiAcexAi H H'YX" ^oy

u)S

cixa

Xa^uv x6

xeXovs ws dvcoxepo)

'EiTtxpax"flXiov Kal o-4>paYLO-as TrepixiOcxai

avxo Xcyojv

'EvKoyrjTos 6 Geo? 6 (Kx^eav ttjv X'^P^^ avTov eVi Toiif lepels avTov (he

MypON

eni Ke(t)AAHC to kataBaTnon eni ncbr^NA, ton rrcbr^NA ton'Aapcon, to kataBaTnon 30

en thn
I

wan toy In^ymatoc AyTOy

eixa Xa|3(ov xTJv Zwvtiv XeY^i irepii^covvvixevos

EuXoyr^ro? 6 0e6c 6 nepizooNNycoN Me Aynamin kai eBexo amcomon thn 62i0N

MOy rravTOTe vvv koX del kol

xd Bk

XaPuv xo

cixa
r\

dXXos

ka!

exwv

tovs alSivas t5)V alu>vcov

E-iri|JiaviKia

d^i&)|jia,

el

eo-xi

us

aivuiQ^v eiprjxai

irpuxoCTVYKeXXos

xtis

KAI

35
p,eYdXTjs

eKKX-rjo-ias

Kal evXcYTjcras avxo Kal do-Traordp-evos Xe^ei

THN poM<t)AiAN coy eni ton MnpoN coy AyNATe*

TO) KAAAei

npAOTHTOC

'

'YiroYOvaxiov,

XLS

TTepizoocAi

fls

th copaiothtI coy

coy kai eNTeiNe kai KATcyoAoy kaI BAc'iAeye eNtKCN aAhBciac

kai

AiKAiocyNHC KAI oAHfHCei ce Gaymactwc h AtliA coy ndvTore vvv 40

Kai del Koi els tovs alwvas Tatv alcDvwv.

dfirjv

A a

The Byzantine Rite

356
eira

Of

lepeTc

XaPwv to cXoviov Kal

ArAAAlACONTAI 7rdvT0T VVV

outws

uXo-yT|o-as do-irdJJeTai XIy*^^

coy Kypie In^ycontai 2^ikaiocynhn

coy ayaXXiao-ft

ocioi

of

kaI

aCl KCU cls TOVS oloyUaS TCOV alaVdiV.

KCLi

afXTjU.

(THE LAVATORY)
5

Eira direXGovTcs

to X(ovVTT|piov viiTTOvai Tas X^^PO'S XcyovTcs iKciTcpos

Ka6' lavTov

is

NivfOMAi eN aBcooic tac xe^P^c

TOY AKOYCAI

moy

AlNeCtWC COY

<{)Ol)NHC

/xe

kai

kykAwcco to Byciacthpion coy Kypie

KAI

^SlHrHCACGAI TTANTA TA OaYMACIA COY-

Kypie HTATTHCA CYTTpeneiAN Oi'kOY coy kai TOTTON CKHNOaMATOC AO^HC COY.

MH

10 CYNATTOAeCHC MCTA ACCBCjON THN M^YX^N '^OY KAI MCTA ANApWN AfwATCON THN ZCOHN

MOY WN eN xepCIN

ANOMIAI, H

Af

Afe2lA

AYTCON InXHCeH

ACOpWN.

AKAKiA MOY enoptY6HN' AYTpcocAi Me Kvpie kai eAeHCON Me.

IfW hk CN

6 ttoyc moy eCTH

In cyBythti, In IkkAhcIaic eYAofHCOo ce Kypie.

(the prothesis)
15

Kal ovTWs direpxovTai

tq

Iv

FlpoOeo-ei.

tiTa irpoo-KuvTifjiaTO Tpia jjnrpoo-0v

ripoOtactos iroiT|aavTs \(yov<riv iKdTcpos to

TT]S

'0 Oeoc

fAAc9HTl MOi TCp AMApTOoAcp KOI eXerjaou

fie

iTa 6 lepevs to

'E^HfopACAC HMAC Ik thC KATApAC TOy NOMOy Tw

20 npocrijXcodels Koi
Tip.oiv

bo^a

(Tov alfiaTt.' T(3 aravpco

oroiTrjp

(Toi

(Xra,

Kky^i 6 SiaKovos

EiiXoyj;croi/

Kal
25

Tifii'o)

XoyxJ] KevrrjOels ttjv ddavacriap iirr^yaaas dvOpasTTOis'

rrj

EvXoyrjTos 6 deos

T]fxct>v

deanora

Upevs vXo7T]t6v

iroiei 6

TrdvTore vvv Ka\ ael Ka\ els tovs aloovas Ta>v alwuoiv.

dp^v.
EiTtt Xap,pdvci 6

Upevs

Se^ia TTJv aYtav Aoyx""!^

dpiaTcpd

tv p.v ttj

*^-^

X^'-P'-

cr<^payi^(tiv ht' avT-fjs

'''V np0(r<})0pdv,

TpiTov cirdvo)

V hk

Tfj

T-qs a<J)paYi8os

TTjs Trpoo-<|)opds Xty^t

ElC ANAMNHCIN TOV KVploV KOI 6fOV KOI (TCOTrjpOS T}pa>V

30

K TpiTOV Kal

ii0t)S

iTT|Yvvo-t TT|v

XoYX^Iv <v Tw Se^iu

'1t](T0V

XpKTTOV

p.pt TfjS

a4)paYi8os

Kal XtY*'' dvaTtjivwv

'Q.C

npoBATON
V 8

35

KAI

COC

c4)ArHN h'xOh

Itti

TW dpiCrTEpu

AMNOC AMOOMOC InANTION TOy KeipONTOC AyTON

A(t)CONOC

CTOMA AYTOy
cv 8^ TO)

dvci)

p,cpi.

TT]S cr({>paYi8os

In th TAneiNcocei avTov h

Kp'icic

AyTOy Hp9H

OyK

ANO'lfei

TO

The Liturgy of

Tw

V 8J

Chrysostom

St.

357

Kdrti)

THN 8e reweAN AYTOf

TIC AlHTHCeTAI

6 8i SiciKOvos Ivopuv uXo|3ws rfi TOiavr-r) reXcT'g Xeyet

Kara

fiiov Ka.o-TT|V

dvaTOjjiT|v

Tou Kvpiov

8er]6aifiev

Kpaxwv Kal TO topapiov

tv xfj X^i-P^

ravra Xiya 6 SiAkovos

\iira

"ETzapov dea-iTOTa
Kal 6 tepcvs

ayiav XoyX'nv K irXaYfov tov Seliov p,epot^

p,|3a\ci)V tt|v

ttIs

tov uyiov dprov \iytav outus

<n-poa-<t>opds ciraipei

lo

"Oti ATperAi atto thc thc h zcoh aytoy

Kol Oels ouTov

tiiTTiov v T(p oiYiw 8io-Ka> elirovTos

toO SiaKovov

Qvaov beaTTora
0TJt

avTov (TTavpociSus ovTO) Xcyuv

Guerai 6 AMNOC toy OtOY 6

KOCMOY ZOOHC Ka\

Kal crrpi^fi to ?Tpov

v

Tw

THN AMApTlAN TOY KOCMOY

Al'pCON

THC TOf 15

YTlfp

(XaTTJpiaS.

8|iu p,epci

to Ixov tov aTavpov, vijttwv Be auTov

p,pos ciravw

(jiETd TTjs

Xoyx^s

TO ovop,a 'Irjaovs" iiriXtyn

d|Xo-o)S tciTo

ETc ToaN CTpATicoToiJN AofX^ THN TiAeYpAN

AYTOY GNY^c kaI Y9e<J^c elnAGcN

aTmA KAI Y^COp KaI 6 eCOpAKobc MCMApTYpHKC KAI aAhBiNH CCTIN H MApTYpiA AYTOY
6 8^ 8ldK0V0S 6YX"''

''"V

v8aTOS

Q-V^

iiT<J)V

TTOTTJpitO K

ToO vdjittTOS OJioO Kal

20

TOti

irpoTcpov irpos tov Upca

'ElXoyrjaov deanora rrjv ay'iav cvaxriv

OS Kal uXoYt avrrd Xeywv
"E.vKoyqp.evr]

Ta>v alavcov.

Kal
Eis

f]

euaxiis

twv

aylcov

aov TrdvTore vvv Ka\

XaPc!>v 6

auTos v Tais

X^P"''' ttIv "irpurrjv or(|>paYt8a \kyt\.

Koi

fivr)ijLT]U

Trjs virepevXoyrjfievTjs

KOL denrapBevov

Mapias

f]S

is

Tifiriv

del Koi els tovs alcjvas 25

ayLT]V.

rms

epbo^ov deaTToivrjs

rjpayv

6(ot6kov

Trpea^eiais Trpoade^ai Kvpie rfju 6vcriav tgvttjv

TO vTrepovpaviov aov dvcriacrTrjpiov

Kal aipcov |Jipi8a tiOtjo-iv auTT^v v

30

tw

TTJs noT]s

Semico p,pi

tov aYiov dpTOv

ttXtjo-iov

axnov Xlywv

TTApeCTH H BaciAicca eK AeliooN coy en imaticmco Aiaxpycco irepiBeBAHMeNH

TTTTOIKlAMeNH.

EtTa XaPuv 8VTpav cr4)pa7t8a Kal aipwv

avTiqv

Tw

dpicrTcpcp

jjitpct

p,6pi8a

p,iav

e^

atiTTJs

TL0T)criv

tov aYiov dpTOv irX-qaiov avTOv direvavTi

|XpC8os TTJs OcoTOKOv Kal TTOicov

dpxV

TTJS

T-qs

iTpwrqs Tagcws X7l

Ei? Tipr)v Koi pvrjprjv rav rrappeylaTUiv ra^iapxa)V Mt;(a^X Ka\ Ta^pir]\ Koi

naaav

Ta>v iirovpavlaiv dvvdpeoov dacopdroiv

35

The Byzantine Rite

358

iTa aipcov 8UTpav ^epiSa

ToC

Kcti

Ti/it'ou

eVfio^oii

Trpobpofxov

7rpo(l)r]Tov

Xt-y^"/cat

^aima-Tov

'icoapvov,

dyicop ivbo^oiv Trpo<f>TjT(ov Maxreats Kol 'Aapav, 'HXtoO, 'EXicro-aiov,

'leaa-ai, tcou dyicov rpicov Traidcou Koi AavirjX

tov

7rpo(f)rjTov Kai

ndvrwv

tcou

Aavi8 Kai
tcov

dyiau

5 7rpo(f)r]TS)v

Kai TiOfjaiv avTTjv viroKATo) ttjs irpwTqs cuTaKTOS

Xty^i

it' aviOts

Tav dyiMV

evdo^cav koi

Koi ^bofXT]KoPTa Ka\

TraPv(})rjixa)V

nduTMU

10 Kai OVTW TlQljai TT|V

TUiv

dnocTToKoiV Tlerpov koi IlavKov, twv doodtKn

dyiMV dirocTToXcou

TpiTTf]V p.pi8a VirOKaTCO T-fjS

8VTtpaS TcXciWV TT^V

TrpUJTTJV

Ta|iv
iTa Xeyei

Ti/ eV dyiois narepoiiv f}p.wu p.eyd\cov Upap')(wv Koi olKovjxeviKQiv bidaaKuXoop

BaatKeiov tov fieyaXov, Vpr]yopiov tov BioXoyov Ka\ 'icouwou tov xpvcrocrTopov,
15 'Adavaaiov

Koi

KvpiXXov,

NiKoXdov tov iv Mvpois koi

tS>v

TrdvTcov

dyicou

Ifpapx^cov

Kai atpuv TTa,pTT|v p.epi8a ti9t)o-lv aiTT|v irXTjaiov ttjs irpujTTjs jj.pi8os iroiwv

8VTpav dpxT|v
tTa irAXiv Xcyei

Tov dyiov

20

fxapTvpcov

7rpa>TOfxdpTvpos Koi dp^i^iaKovov 2T(f)dvov,

ArjfjL-qTpiov

FecopyLOv Qeobapov

twv dyiwu

fXfydXcov

naacov tcov dyicov

Koi TrduT(t>v Kai

fiapTvpav
Kai aipcjv TTcp-in-qv p.pi8a

auTiiv u-rroKaTco ttjs irpcoTTjs ttjs

ti0t|o-iv

lirciTa

2:;

Tcov 6(TL(ov Ka\ deocfydpcov naTepcov

'

Adavaaiov tov iv

tco

Xiyn

r]p.cov

Ada) Kai TzavToov

Kai ovTcas aipcov ktt]v p,pi8a

o\5(rr]S cipX'HS

86VTpas Ta|(OS

TTJS

^AvTooviov 'Evdvp.iov 2a^/3a ^Ovovfjjplov

koli irafroov

tcov oaicov

tiOtjo-iv aiTTf]v {nroKa-Tco ttjs

SevTtpos

jJipi8os is

dvairXTipftwriv ttjs SevTc'pas Tci^etos

Se TttvTa XtY^t

(AeTci

:^o

Tcov dyicov Ka\

6av fiaTovpy cov dvapyvpcov Kocrixd Ka\ Aa/xiavov,

Kvpov

Kai

Icoavvov, IIavTeXej]p.ovos Kai EpfxoXdov Kai TvdvTdiV tcov dyicov dvapyvpcov

Kai aipuv tp86p.T)v ^(piSa ti0t)O"iv auTTJv avuj iroiwv TpiTT]v dpxT|v KaTo, Td|iv
It'

35

Toil'

avOlS X6Yl

dyicov Kai diKaicov deoiraTOpcov

^IcoaKel/j. kcli" Avvrjs, to-O

Kai irdvToov tcov dyicov Sov Tiiis iKea-iais iiTi(TKf^ai rjuds 6

aYiou

ttjs f|jjicpas

Geo?

Kai tiGtjo-iv o-ySoTjv p,epi8a iiTroKdTCO ttjs irpwTTjs eiiTaKrojs

Ti 8 irpos TOTJTOis Xiyei

Tov

iv dyiois nuTpos rjpoov ^liodwov dp^^ie-maKoirov KcovaravTivovTroXfcos tov

40 ;^pucro(rro/iou

Xeyexai

ciirep

TOVTOU

The Liturgy of

St.

XeirovpYia aixov'

8e

t)

Tw TtXet

Tpirqs rd^ecos

TTJs

Elra XaPwv

"n

beanora

dp;Yt^^'"''^07rou

XcYcrat tov

359

els dvairXTipcocriv,

a4)paYt8a Xe^et

TpiT-rjv

tov Seivos, tov

aVTT]V V

Tl0ir](TlV

(fiiXdvOpoaiTe ndarjs fTricTKOTr^f opdodo^cov,

17/^0)1/

Ba<ri\eiov,

p-eyo-Xov

Kal OVTtOS aipCOV Kai TTJV VvdTT)V ^epiSa

p,V7)p,OVvil"

Mt/Tja6r)Ti

el

Chrysostoni

npfcr^vTepiov,

tl/jlov

tov iniaKOTVov

Xpio-rw

iv

ttjs

8iaKovlas Koi jravros UpariKov rdyfiaTos, tov Betvos KaSrjyovpevov, tcjp dbtXcjicov
KOI crvWeiTOvpySiv

ovs 7rpo(TKa\(T(o

npea-lSvTepcou diuKovcDv kcu 7rduTa>v tS>v aSeX^oJj/ Tjpoiv

fjfxSiU

els

ttjv

Koivcoviav did

afjp

Ttjs

(rrjs

ela-rrXayx^vias Travdyade
^'^

decnrora
Kal aipcov p.pi8a Ti0ir]<nv a\yrf\v {nroKdTco tov aYtov dpTOv
eiTtt

p,vr]p,ov6vei

Kal wv \ei Jwvtcov KaT' ovop,a Kal ovtws aipcov Tas p.piSas
TiO-qaiv

avrds viroKdTUj.

'EireiTa XajJwv tTepav a<j)paYi8a XtY^i

'Yrrep nv^pLrjs Kai
fioviis Tavrrjs

flra

dcPeaeats t5>v afxapTLcov

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tov

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KKoip.T]|xcva)V

Kai iravToiV

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t^s dyias 15

rcoj/

iv

avTov dpx-pws

Kal

cTtpcov

wv GtXei

KaT* 6vo|xa Kal TcXcvTaiov iirikiyii ovtoj

ekmbi

dvaarrda-ecos

alcoviov

C<"^s

tcou

ttj

rjfxmv (piXdvOpcoTre

opdodo^cov TTaTepcov Kai ddf}<<pa>u

KKOip,r]p.Vci)V

p.aKap'ioov KTiTopcov

tov dylov olkov tovtov

r\

crrj

KOLvatvla

Kvpie

20

Kal atpci ^epi8a.

MvT]p,OVVl B(

Kal 6 8ldK0V0S wv PovXcTai {[wVTWV Kal T60Va)TU)V aipOVTOS TOV

icptojs }jipi8as virip

MvTjo-drjTi

Kvpie koi t^s

e'/tx^?

avTwv Kal TcXevTaiov

dva^ioTTjTOS

/cat

XtY**"

(Tvyx<'>pW^^

Upevs
H-'-

"^^^ TTXrjppekrjpa

25

eKovaiov T Ka\ aKova-iov,

Kal XaPcov

T-qv

oiYtov

Movaav ovCTTeXXei Tas

dpTov wo-TC

tv

tw

8icrK<p [icpiSas

ivai v da-<{>aXci9. Kal

EiTa 6 SidKovos XaPwv to 0vp.iaT-r)piov Kal

y-'^

viroKdTW tov

eKirco-etv ti.

0v|jiiap,a |3aX(2)v v

auT^

XtY*"-

irpos TOV ipa

'Ev\6yr](rov dtcnroTa to 6vplap.a

30

Kal v0vs 6 avTos

Tot)

Kv/ji'ou derjdcofxfv.

Kal 6 lepvs XtY**- TTJv cvxrjv tov

0vjJitdjJLaTOS

Qvfxlayid aoi 7rpo(T(f>pofJiev XpiaTe 6 debs fjfiav els

o irpoabe^dp.evos els to vnepovpdviov

aov

Tqu xdpiv TOV iravay'iov aov irvevp.aTos

6 SldKOVOS

ToO

6<rfxr)v

evadias irvevp-aTiKris

dvariaarTfjpiov aj^TiKaTan-e/x\//>oi/

Kvpi'ou be-q6oip.ev

fjp.'ip

35

The Byzantine Rite

360

Kai 6 Upevs 0vp.iAo-as tov 'Acrrepio-Kov TiOrjaiv

t-rrdvo)

toO aYiov dprou Xeytov

Kai eAecoN 6 ACTHp ecTH enANto oy hn to hai^'ion

6 SUXKOVOS

Tov Kvpiov
5 6

UpCVS

0VJJIIWV

TO ripWTOV Kd\v)JLp,a

drj6a>iJ.V

a-KtTT&^il

TOV SyIOV dpTOV aVV TW SiaKCp

XtYcov

'0 Kypioc eBACiAeyceN, eynpeneiAN eNeAyCATO, eNtAyCATO

nepiezcbcATO'
oTko)

flp ecxepecoce thn

kai

coy npenei apiacma Kypie

10 eh Toiis alauas rav ala)va>v.

eic

oiKoyMeNHN htic

makpothta HMepcoN

6 Kypioc Aynamin kai

oy CAAey0HceTAi.

tw

vvv koL dei koX

ttclvtotc

dfirju

6 SiaKovos

Tov Kvpiov

KaXv^ov decmoTa

8T]6a>p.v.

Kai & tcpeus 0vp,iwv to AevTcpov Kd\vp,|xa o-KeirAJct to a-yiov iroTT|piov Xlywv

'EKAAyvfEN oypANOyc h ApeiH crov Xpicrre kai

1

5 TravTore

vvv

/cat

act

*cai els

ttjs AiNececibc

tovs alavas tq>v alcovav.

aov nAnpHC h fH

ap.r)v

6 SiaKOvos

Tov Kvpiov

^KeTraarov

derjOcofxev.

beanoTa

tepcvs 0Vfiiwv TO TpiTOv KdXup,jJia t^toi tov 'Acpa Kai o-KeirAJcov d(i<j)6Tpa

20

ZKenACON

Tjpas gn

CKenH toon TTTepyrcoN coy, aTTobia>iov a0' rjpav Travra

ttj

noAeMiON, flprjvevcrov

f,)(BpoN

KAI

KocrpLOV

aov Kai

craJcroj/

ras

ylrv^cis

fjpcov rrjv C^rjv'

EtTa XaPci)v 6 lepevs tov Ovp-taTov 0v|xia

EvXoyj^Toy 6 6e6s

Kvpie iXe-qaov fjpas Koi tov

fjpwv ws dya66s Kai (piKdvdpciTros.

f]pa>v 6

ttjv

Upodeaxv X^yuv

ovrcos fvdoKrjaas,

86^a

s'k

TpiTOV to

croi

b Bi 8iAkovos v IkAo-tji Xiyn,

25

TrdvTOTe vvv Ka\ del Ka\ els tovs alavas Ta>v aloivcov.

dp,T)v

Kai Trpoo-Kvvovopiv euXaPws d^^JOTcpoi Ik TptTOV

eireiTa

XaPwv

6 8idKovos tov 0up.iaTdv Xcy**-

Tov Kvpiov
Kai 6 UpCtIS TiqV

-Q

'0 Oeoc 6 Geoc hmcon

TTaVTOS

KOOrfJLOV

AnocreiAAC cooTHpA

dyid^ovTa
35

rjfxds'

Be^aL avTTjv
0)9

TOV KVpLOV
kai

twv

tijxicov

Swpwv

tlXT|V ttjs 'TTpO0O-a)S

tov o-updvLov dprov r^v

rjfJLOOV

rpocprji/

tov

KOL BeoV IrjdOVV XpL(TTOV kl'

AyTpooTHN KOL evepy^TTjv eyAoroYNTA Kai

avTos evXoyrjaov ttjv npodeaLv TavTijv Kai Trpoa-

eh to virepovpdvLov

dyaOos Kai

tirl Tfj irpo0o-6i

berjOatpev

(piXdv6pco7ro9

crov dvaiaa-T'qpLOv' /ivrj/jiovevaov

Ta>v irpoaeveyKdvTCov

Kai

St'

ovs

The Liturgy of
irpoariyayov Kat

rjfids

St.

Chrysostom

aKaraKptrov^ Sia^vXa^ov kv

361
lepovpyia

rfj

Tcov Oeioov crov jivaTrjptayv otl rjyLaaTaL kol S^So^acTTaL to irdvTi/jLoy

KOL fjLeyaXoTTpenes ovojid aov tov Tlarpos kol tov Tiov

eh tovs

Koi TOV ayiov Tlvevjiaros vvv kol del kol

alcoj/cov.

aiSivas rcov

dji-qv,

Kal nerd tovto

Ad^a

iroici

Xpiare

crot

diroXvatv

Qeos

Kio-6

e'XTrls

tj

Xeywv ovtw

rjfioov,

do^a

aoL

6 SiaKovos

Kal

Ad^a.

Kvpie fXerjaov rpis

vvv.

10

Aea-TTora elXoyrjcrov

Kal

diroXvaiv 6 Upevs outco XtY^v

iTOti Tiqv

1*0 iv ^lopddvT] vno ^liodvvov ^aTrTiadrivai Karade^dfxfvos 5ia

piavj Xpiaros 6 aAhOinoc Geoc
p.T]Tp6s,

TOV

TOV iv ayiois narpus

)(pvcro(TT6iJiOv^ Koi

rals Trpecr^eiats ttjs

fjpciv

r]p.oiv

ttjv f][xa>v ctcott]-

navaxpavTOV alrov

"'icaawou dp^i-^TncrKOTTov KajvaravTivovroXeas

navTcov tcov ayicov eXerjaai Kal (raxrai

f]p,as

s ay ados 15

Ka\ (piXavdpanos

6 SiaKovos
'Ap,T]V.

(THE CENSING)
Merd

8^

tiI\v

anSkvcnv

Qv\iia 6 SiaKOvos t}\v ayiav irpoOecriv

elra direpxcrai 20

Kal 6vp.i^ TT^y aYiav Tpdir([av kvkXcj) cTavpoeiScos Xiyav KaQ' lavxov

'Ev

Td(f)(o

aoofxaTiKOiS, iv

abov be pera

"^vxris

Xt](ttov Ka\ iv 6p6v(o VTTrjpxes Xpia-Te p.Ta

as Qeos, iv

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TrapaSetcro)

fie

peTO.

Koi Uvevp-OTOS Trdvra nXrjpav

6 dnepiypaiTTOs

Kal TOV ircvTTiKoaTOV

'

Iv

p-f)p,a

0vp,idcras

25

EAeHCON Me 6 0e6c

to tc icpaTetov Kal tov vaov oXov io-pxTai avOis

Kal dv^idaas tt|v dyiav Tpdirejav avOis Kal tov tepea tov
diroTi0T]criv v

Autos Be irpoo-tpxcTai tw

lepei Kal

t^

is

to aYiov

p,v

OvjiiaTOV

i8icp tottco.

aTdvTCS ojaov irpd

Ttjs

dyias Tpaircf-qs

irpoaKwovo-iv Ik TpiTOV KaO' lavTOvs evxonevov Kal XlyovTCS

Baa-iXev ovpdvie

AoIa n
Kypie TA

* 1 SI

TcXeiTai

TJ

yt'ictoic
\e'\\H

0ecp

TpCs

Moy ANolieic

8Cs

XeiTOvpYia to p,YdXov BaaiXeiov Xiyn

BaaiXfiov Kaicrapdas KairiraSoKias tov p.yd\ov

35

The Byzantine Rite

362
eira dcnrafovTai
TpaTreilav

Upevis to ayiov

p,v

tuaYY^Xiov,

6 St SiAkovos tt]v a-Yiav

Kai fAerd toto iiiroKXivas 6 SiAkovos tt|v lavTOv K4>aXT|v tco Upet

Kparuv Kai to wpApiov tois Tpial SaKTvXois

KAipoc TOY noiHCAi Tcp Kyplco.

T-qs Se^ids X^'-pos Xtyti

Seo-Trora ayie evXdyr/o-oi/

Kat 6 Upevs a<})pa'yi5o)v atirdv Xcyci

t;

EvXo-yjjToff 6

eeor

TraiTOTt vvv Kai aei koi etf tov^ alSi)vai tcov aldovcov.

Ty/xwr'

<lfJ.TjV

iTa 6 SiaKovos
'Ev^ai vn^p ifiov becriTOTa ayte

6 8c Upevs

10

Kypioc

KATfey^YNAi

TO.

han eppON AfASoN

crov eic

l^ia^TjfiaTo.

Kai TrdXiv 6 SidKovos

MvTjadrjTi

fjiov

bicnrora dyie

6 bk Upvs
j:;

MnhcBcih aov Kuptoj

6 Geoy eN th BACiAe'iA avrov nduTOTe vvu Ka\ aei Kai tip

rot's atoiras' tcoi' aluivoav.

(enarxis)
Kai 6 SiAkovos

ciTTwv

TO

'AfMTjv

Kai irpoo-KvvTio-as e^epx^Tai Kai cttAs V

KaTcvavTi Twv ayiuv Qvpuv irpocTKvvtt

o-vvT|06i Toircp

20

(ict'

t^

cuXa^cias Tpirov \(y<av

KaO' lavTOv TO

Kypie TA x^iAh moy AN0i2eic

Kai

TOVTO Xcyci 6 BiAkovos

fiCTtt

EvX6yr](T0v SiaTTora
6 lepevs

25

EyAorHMGNH

aytov nvevjiaro^ vvv Kai

K({>(>>vci>s

tov JJarpos Kai tov Tlov Kai rod

BaciAgi'a

du

Kai

rovs aloovas tcov alcovcov

els

6 xopos

'A/ITJV
'O BiAkovos

30

Ev

elprjvri

TOV Kvpiov

Serjdcofiev
6 xps

Kvpie eXe-qaov

Tnep

TTJS

dvcodev elp-qv-qs Kai rrjs acoTrjpias tcov yjrv^cov

TOV Kvpiov
?,^*Tnep TTJs

TOV

Lprjvr]s

Seov

Kvpiov

r^fxcov

Sr]6a>p.v

tov avfinavTos Koa/iov, evarTaOeias tcov ay tcov

eKKXrjaicov

8r)6a>fiV

Kai Trjs tcov ttocvtcov

ivcocrecos

tov

The Liturgy of

Chrysostofit

St.

^Tnep Tov ayiov oikov tovtov kol

y5e/as Kal (f)6(3ov

Oeov

^Tnep TOV dpy^LeTnaKOTTOv

Tepiov, TTJs

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tS)v

evaefSeaTdTcoj/

7ri(TTC09

vXa-

tov

tl/xlov

irpea-^v-

SiaKOvtas, iravTos tov KXrfpov kol

Kal

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tov

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v<popia9

KaLp5)v dp-qvLKwv TOV

Kvpiov

Tcoy

KaprrSiV Trjs

Kal TYjS aooTTjpias avTcov tov Kvpiov

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rjfids

yrj^

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Kal

SerjSoopeu

^Tnep nXeovTOdv oSoLTTopovuTcou voaovvTcov KajivovTOiv

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Tirep TTj^ dyias

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Serj-

8er]0a>/iev

iraXaTLov Kal tov

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fiera

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toO 8ivos,

r]p.5>v

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TOV Xaov tov Kvpiov

rodv

ela-Lovrcov kv

363

ai^fxaXoii- 15

8r]6cofj.eu

diro Trdorrjs OXi^ecos opyijs klvSvvov

Kal dudyKTj9 tov Kvpiov 8r)6(op,v

'

AuTiXa^ov aSxTov

eXerjaov Kal 8La(f)vXa^ou

rjfjids

eos

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ydpLTL
Tfjs

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rificou

deoTOKOv Kal duirapB^vov

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ro)

em

ndaav

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6 xopos

25

^ol KvpL
6

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Tco Tl(o

Kal

ndaa

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vvv Kal del Kal

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30

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The Byzantine Rite

364
KQi

TO irpwTOV

\|/aWTai

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dvTi<J)&)vov

tuv iJ;aXTwV

Kal

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toO dvTi4)covov 6 h\ SiaKovos irpoo-KW-fiaas p-eOiaTaraw Ik tov TOirov

tt|v uxt|v

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d"ireX9(i>v

ttjs ik6vos

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orKoy'lAKoaB eK AAOy B^xpBApoy}

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vvv Kal del Kal eh tovs al5>vas Td>v

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dKaTdXrjTTTOS,

aooaov

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Kal

20

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oti ecjjYfec

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to

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rjfids
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ov

ro Kpdros dveLKacTTOv

lAeoc

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rj

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rj

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Kal enl tov dyiov oTkon toyton Kal hoi'mcon MeG*

Kal t5>v (Tvvev^oiievcdv

rjfiTy

irXovaia rd

eAeH

17/icoi/

aov Kal tovs

OLKTLpfMOVS (TOV.

Mexd

Be tx\v avjAirXTipaxrtv tov dvTi4>a)V0v X6(i>v 6 SiaKovos Kal (TTas v

avvTiOei tottC}) Kal irpoo-KVvqo-as \ky&.

ao

"Eti

ka'i

eTi ev dprjvrj

tov Kvptov

derjBoofjLei/

6 xopos

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tw

The Liturgy of SL Chrysostom

^

AvTika^ov aSiaov

Kal Sia^vXa^ov

eXerjarou

365
ebs

rjfids 6

rfj afj

\dpiTL
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kvBo^ov

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eo) TrapaOwpeOa

ro)

h xopos

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TO Kpdros Kal cof gctin h BAciAeiA kai h Aynamic kai 10

H AoIa tov Ilarpos Kal tov Tlov Kal rov dytov IIuevpaTOS vdv

Kal del Kal eic TOyc aiwnac tcdv aldivcov

Kal i}/(i\XTat

ofJioiws -irapd

twv i}/a\Twv to
ws Kal

iroit

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ev rfj TTpOTepiji ^^XIl

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20

eov ktX

vie

Me coaTngc Ganatoy

k/nAynoi AAoy eypocAN Me}

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eov ktX

vie

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eov ktX

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25

KAI AlKAIOC

Kal Tlco Kal

dym

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Kal

vvv Kal del Kal

els

tovs alS>vas tS>v

30
aldivcav.

ifxos ttA- P'

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dp-qv

The Byzantine Rite

366

aQdvaros virdpywv
KaraSe^d/jLevos Sia ttju -qfieTepav crcorrjpiau
(TapKcoOfjvai

Mapla^

K Trj9 dyia? deoTOKov kol denrapdevov

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(TTavpcoOeis re

XpiaTe

eh

0O9 daudrco Odi/arov rrarriaas

o)u TTJs

avuSo^a^6fXi/os T(d

dyLa9 TpidSo?

Harpl

dym

kol t(o

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aa)(Tov 7)iids
lO

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KvpL

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KAHpoNOMiAN coy

dyiaaov

roi/s

Trjs

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avTovs avriSo^acrov
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rfj

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coy'

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ka'i

eti

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Seos ktX

(tSxtov kXky](Tov kol Sia(j)vXa^oj/ r]pds 6

Trjs iravaylas dy^pdvrov VTrepevXoyrjpei^rj^ euSo^ov

ktX

6 xopos

^OL Kvpie
"Otl dyaOos Kal

25

So^ap

(piXdi^OpcoTros

dvaireinropev

rco

Ui'ev/xaTL vvi> Kal del Kal

Harpl

30

ElOMoAofeTcGe jCo
OTi eic

Kal

rSt

rrjy

dyico

rcav alcoycou

fjxos a'

on AfAGoc

TON AioaNA TO eAeoc AyToy

'Eu 'lopSduT]
pcodrj

Kypi'cp

Tim

T(o

eh tovs amvas

'AvTitfxovov y''
I'

Beoy virdp^eis Kal aol

Kal

(BaiTTL^ofievov

7TpoaKvvr]aLS'

aov Kvpie

rj

rod yap yevvqropo^

tt]S
rj

rpidBo^ ecpaue-

^coprj

irpoaepap-

The Liturgy of
Tvpu

AfAnHTON

(TOL

(Tc

yioN

Chrysostom

St.

367

ouo/id^ova-a Kal TO

TTngyma

nepicxepAC e^e/SaLov rov Xoyov to datpaXh. 6

eTAei

veh XptaTe

0eos Kal rou

k6(t/jlop

^(OTiaas SS^a

1/

kiTLipa-

crot

ElHATOO Ah oTkOC McpAHA OTI AfAGOC

OTi eic

TON AioaNA TO cAeoc AYTOy

'Eu 'lopSdyr) ^airTL^oiievov

ktX

arov

EinATCO Ah oiKOc'AApoiN oti apaGoc

OTI eiC

TON

AI(X)NA

'Ey 'lopSdvrj
ElHATOOCAN Ah HANTGC
OTI IC

TO GAEOC AYTOf
^airrL^ofjievov

aov ktX

c})OBOYMNOI TON KfpiON OTI AfAGOC

01

lO

TON AI03NA TO CAeOC AYTOf

Ev

'lopSdvT) ^aTTTL^o/j.ei'ov aov ktX\

Ao^a TlarpL

Kal Tim Kal dyico TIvevjiaTL

{'Ev 'lopSdurj ^aiTTL^Ofxivov aov kt\\

Kal

vvv Kal del Kal

{'

Ev

tovs ai5)vas Ta>u

e/y

TOLS

KOLvds

TrpoaV)(^d?,

dvTi<j)a)vou y'

ravTa9

Kal

(jivcttikus

av/i(pd>vov9

rjfiiv

)(apLadfiV09

Kal Tpici cyM^ooNOyciN en) tco onomati'

Kal Ayci

aov ra? alrrjaeLS irape^eiv kTrayyeLkdjievos' avros Kal vvv

SovXcov aov TA AiTHMATA Hpoc TO cyM(t)6p0N
rjfiiv

kv

7(>

15

dfirju

lopSdvt} ^aTTTi^o/xevov aov ktXJ

ivy^r]

alcdvoav.

nAHpoocoN

tcov 20

)(opr]ycov

TrapovTL alcovL thn enifNOOCiN thc cr^y AAHBeiAC Kal

ev T(o peXXovTL (corjv al<DVLOv )(^api^6pV09.

(MASS OF THE CATECHUMENS)

<THE LITTLE ENTRANCE)
^aX\op,cvov Be tov xpirou dvxKfxovov irapd twv vJ/a\Twv,

g KvpiaKT], orav
Trjs

dyias

tXOcoo-iv els

25
f\

twv

p,aKapicrp,(ov Idv

to Ao^a 6 Upevs Kal 6 SidKOvos crrdvTCs

TpaTrtJ-rjS iroiotjo-i irpocrKWTijjiaTa rpia*

tjJiirpoCTOev

cira Xa^iov 6 Upevs to dyiov

cuayyeXiov SiSwai tu Si-aKovcp Kal ovtcos t^eXQovTes 8id tov Popeiou ^.cpovs irpoTTOpevojxevcov

auTwv

Xa|xird8cov iroiovo-i T-qv

MiKpdv

Eio-o5ov.

The Byzantine Rite

368
Kal

<rT<ivTS V

t^

KXivovaiv ajjKJjoxepoi

o-uvriOei tott-co

BiaKovov elirdvTOs

Tov Kvpiov

Kal tov

tcLs K<{>aXols

"Hpcp-a

ber)Boi}iv

Xtyci 6 Upcvs TT]V ux^v TTJs icr68ov [ivaxiKuis

g

*^X''i

'"'HS

Aea-iroTa KvpLe

eio-oBov toO ivay^tXlov ixvotikus

deo?

Karaa-Tija-as

rjfjiatv

Tayiiara Kal (TTpaTias dyyeXcov Kal ap^ayy^\<ji)v

yiav

Trjs (rrjs So^rjs'

avv

ttoltjo-oi/

ela6B(o

rfj

dyyiXooy yeveaOai avXXeLTOvpyovuTcou

lo Toav

TTjp

arjv

JJarpl Kal

rfjs 6UXT]S 8J T\cr0i(rrjs Xcyct 6

dvaToXds TQ

Xeirovp-

eXaoBov

aymv

Trdcra k6I\ timh

coi

Kal

t(d Tl(o

Kal del Kal eic Toyc aioonac toon

ovpavoh

Kal avvSo^oXoyovv-

tj/jllu

dyaOoTrjTa' otl npenei

TTpoa-Kvi/rja-LS t(o

rjfioov

v
els

rS

koI

ayia> JJvev^aTL vvv

AioaNicoN

BidKovos irpos tov tcpta BeiKvucov irpos

Kparuv ap.a Kal to updpiov tois Tpial SaKTvXois

Se^if.

"Evkoyqcrov decrnoTa rrjv dyiav e'laobou

15

Kal 6 Upevs v\oyCiV Xtyn

'EvXoyrjfievT)

eTcoAoc toon AficoN crov TvdvTore vvv Koi aei Kai els

tovs

alcovas tcop alavatv

i6' otJTWs

dirtpxcTai

cvaYYtXiov

20

-irpos

tov f|Yotinvov 6 SidKovos Kal do-irdfcTai to

irdpecTTiv

Bk

p,T|,

doTrdfcTai tovto 6 lepcus.

nXrjpcoOtvTOs 8e tov TcXevTaiov Tpoirapiou epxcTai

Kal aTds (\nrpoa-Q(v toO

ipcos dwij/ot p,iKp6v

SiaKOvos

is

to jieaov

Tds x^^po-s Kal SeiKvuwv t^ oyiov

vraYY^''Ov XYt p.tYO'^o'J'wv'^s

^0(f>La'

OpOoL

25 ciTa irpoo-KXA'Tio-as auTos t Kal 6 icpevs KaroTTKrQev auToO ciatpxovTai els to

oYiov ^f\\ui Kal 6

[liv

SidKovos diroTL0T]o-i to

cLyiov

cuaYY^^iov V rg aYi^

rpa-ni^r^

ol 5J iJ/dXTai kiyova-i

ra

OT^v-qGij

Tpoirdpia

EiaoSiKov

{EtAorHMeNOC

30

6 epxoMGNOc eN onomati Kypioy

Oeoc Kypioc
XS>aov

rjiids vie

eov

kai 6ne(t)ANeN

6 ev *Iop8dvrj

^^dXXovTas

(TOL

vno

hmTn
'I()dvvov ^aTTTicrOeh

dXXrjXoma}

'AiroX\n-iKiov Tixos a'

35

{'Ev 'lopSdvT) ^aiTTi^ofiepov aov Kvpie

rj

rfjs

TpidSos ktX}

The Liturgy of
diro y' wStjs

^Or^

kin^avua aov

rfi

rf}9

afxapTLa? GaAacc^x

4)H,

TT/ooy

kvToXwv

ovpavov

aov

di/vyjrcou

rjfids}

'HXde?

rfj

iira)cri

"fixos 8'

rb

(|)a3C

b Icpcvs
tj/jlcou

Kvpie

o-ou

vfii/ovi'Tas

ere

to AnpociTON}

10

SerjOoofieu

K({>(ova>s

kol aol ttjv So^av dvaiTeixnop.v rco

Tim Kal tS

Kol Tm

rfj^

to vo-repov XcY^t 6 SuiKOvos

Tov Kvpiov
'^Otl dyL09 el 6 Oeo9

deicop

rcoi/

Trpea-peiaLi

to 0(S?

eTTiyvaxrcL

ei/

ux/rei

avTojjieXov

kol

OLKOvfiivT]

77/zay

e(j)dur]9

Kai orav

UaTpl

ro)

OeoTOKOV Koi a-SxTOv

e0'

ea-T]fiLa>dT]

dXXd

rjfids'

KovTaKiov

dXfjLvpa

'lopAANHc Karco pkoav ecrpA-

^ccl

Oeos

KTT]S

d<|>'

tixos P'

(Trjfiepov

369

ra a-vinravTa^ Tore h

Xpiare

a-vuTTJprja-oy

\' E7r(pduT]s

'YiraKOTi"

t|

e(p(oTLcra9
e(})Yre

Chrysostom

St.

dy/o) UvevfiaTi vvv kol del

15

o SiaKovos

KOL

els

Tovs alcopas tS>v

aia>i^a>i/

6 xopos

*AvtI tov TpwraYiou

U'a\Xo|Xvov Be tov Tpto-aYiov Xcvei

6 irpWTOS XOP^S

6 UpCVS Tf\V VXT|V TaVTTJV JJLVOTIKWS

{"OCOI

>

>

'O eos 6 Afioc 6 eN

MCNOC o

'

aXXrjXoVLa |

01^

V
XpiCTON GNeAycAcee
X

>

XpiCTON eNeAycAcGe
'

aXXrjXovia^
6 8VTpOS XpOS

Joia narpl

Kal Tlco
Kal
'

,,--_,
7

fxaTL

o-^j/

X"P'^f*''t

XpiCTON eBAHTIceHTe
5

7rd(rT]s

enove/c

ouTos eic TO e?NAi irnpayaycDV ra

,

eiKONA

6 irpwTOS xopos

(repa-

x^pov^lfi 25

a
crvpTravTa, o Kricras tov avopcairov
kat

aXXr]Xov'La\

eiC

fi}}

'

x/

dj/u/ivoil/xei'oy fcai t/rro rcoi'

paviov dvudixfcos TrpnarKvvoCfieuof, 6

Toi)

anattayo-

at'ioic

'
- l
^
,
.
rpitra-ytft) (pcovf] vtto tcov

^o^oXoyovfievos Ka\ vno

6 Sevrepos Xopos

{"OCOI 6IC XpiCTON eBAnTICBHTG

fOcOl

^^X^^ '^^ rpia-ayiov vjAvov

XpiCTON eBAnriCGHTe

eic

V
XpicTON eNGAycAcee

20

^'rOYNTl

kai omoioocin Koi rrauri

KaraKoafirja-as,

CO<t)lAN

CYNeciN

KAI

aov 30

AiAoyc
fcal

fif,

napopcou
duaprdvovTa
dXXd Oeaeuos
eVi
r r
r r
r
^

(TcoTrjpLa fxfTavoiav, o KaTa^icocras ripas

tovs Taneivovs
*^"

'^"^

^*'

''^

Km

aj/al^tov?

'^Z^?

TaVTT]

SovXovj 35
CTHNAI

xATeNwnioN thc a62hc rod dyiov aov

Ovcnaa-Trjplov Kai ttjv 6<peL\opei/qv

crot

npoa-KvuTjatv Kal do^oXoylav npoadyfiv'

Bb

The Byzantine Rite

370

avTos deanoTa Trpoade^ai Koi ck aro-

6 irpwTos xopos

Ka\

vvv Kal del Kal eh

roi)?

fiaros fjiiav Ta>v afinpTOiXwv rov rpia-

dyiov vp-vov Ka\ iiria-K^-^ai fjpas In th

alSivas tS>v alcovcov.

d/iiju

XPHCTOTHTi coy' (Tvyx'^pw^^

ayiacrov rjpcov ras "^vx^s Kal

dXXrjXovl'a}

^^^

'?M'^

aKovatov,

TT\r]pp.i'Xr)pa eKoixriov re Koi

XpiCTON eNeAycAcGe

to. (TaifMara

Kal ^6c hmTn cn ociothti AATpeyeiN croi

6 8idKovos

HACAC TAC

AvuafjLLS

TTpfcr^eiais t^s ayias deoroKov koi ndv-

Toip

HMepAC THC ZCOHC

rav an

dyiaiP

Ta>v

on

fvapecrTr](rdvT(ov'

f'Ocoi

eic

XpicTON eBAnTic0HT

XpicTON eNGAycAcGe

dW-nXoma

Kal

rjfxcov

T(3

troi

86^av

tcS

Yl(3

vvv

Kal

del

IIi/fi'/Liari
\

rfjv

alavos

ayios

Harpl Kal

HMOON*

(i

aoi

6 deos

dvairep.TTopi.iv

Kal t(o
Kal

ayioa

rovs

fls

alcovas TcJv

'5

Tavrt}S

8^

alavav
Xtyovax

TcXccrOticrqs

Kal

avTol o T6 lepevs Kal 6 SicLkovos to

TpiaaYiov -iroiouvTes
KvvT|p.aTa

Tpia

Kal TTpoo--

ojaov

p.TTpoo-0v TTJs

dyias

Tpairi|Tf]S.

Eira Xiyn 6 BiAkovos irpos tov icpca

KeXevaov ^eoTTora
Kal aircpxovTai tv

Kal 6 Upcvs

-rf)

Xiyn

Ka08pa

d-iTpx6p.vos

EyAorHMeNOC 6 epxoMtNOc eN onomati

2 5

Kyp'ioy

o 8e Skxkovos
"EvXoyrjaov beairora rfjv avco KaOedpav

Kal 6 tepeijs

EvAorHMeNOC

30

THC

BACiAeiAC

TWN
els

e? 6 eni

coy

GpoNoy AoIhc
KABHMtNOC eni

xepoyBiiw TravTore vvv Kal del Kal

Tovs alcovas tS)V alaucov.

(THE LECTIONS)
25

Kal p,Td

TTlv crvfjnrXifipcocriv

tov TpicraYtov 6 8idKovos cXOwv

ayifov

Ovpwv Xiyn

TIp6cr\(i)ixev
Kal 6 dvaYvu)0"TT]S M'oAfids

tw AaviS

}jiiTpoo-9ev

twv

The Liturgy of

Ckrysostom

St.

371

Kal 6 SiaKovos av0is

Kal 6 dvaYvuMTTTis
8'

TO npOKCifievov ToO 'Attoo-toXov tixos

{EyAorHMGNOc 6 epxoMGNOc In onomati

It.

'EloMoAoreTcGe to) Kypicp

oti

Kypi'oY

AfAeoc}.

Kal avdis 6 SiaKovos

IIp6(T\(x)ixev
6 dva-yvwo-TTis

{/Tpo? Tltov

kiTL<JTo\rjS

'

HavXov

to dvdyvoDajia

TeKvov Tlt ene(})ANH h \ip\c toy Oeoy .... kat eAniAA zoohc
AiooNi'oy

Tit.

ii.

w-iii. 7}

Kal T0\) diToaToXov irXrjptoOtVTOs Xcyei 6 lepevs

ElprjvT) croL tcS avaytvojaKOvri.

Tov

Kal 6 dvayvwo-Tifjs

8^ dWijXoiJia iJ;aXXofjLvov

[Lia\ia

^aX\i6s T^ AavtS

T({3

dv|jiia tt|v

Kal

20

6 iepevis Xeyei. tt|v evx-qv TavTT]v

Kypi'co

JJIVOTIKWS
VXTJ irpd

TOV 6uaY7Xiov

'E^AAMyON EN TAIC KApAlAIC HMCON

4>oonh Kypi'oy km toon yAatoon

<^ikaudp(jiTTe dea-TTOTU to tt]S

ENefKATG T(p KypiO)

GNerKATe

T(f)

aYiav

Upea

Kal Tov

Geoy

yioyc KpicJaN
It.

irap' atiTov

Tpdire^av yvpuOev Kal to UpaTtiov oXov

Kypi'cf) yioi

eNepKATe to)

tw Upct Kal XaPtiv

irpocreio-i

ivXoyiav

nxos a'

f ENefKATe

Xa^uv

6 SiaKOvos TO 0vp,LaTir|piov Kal to Qv-

AXXrjXovl'a

yiOl

Kypi'c

Geoy

yvcoo-ias aKrjpaTov

AiANo'iAC
TTjv

yioyc KpiooNJ

dXXrjXoma

fjfj.ci>v

Tav evayyeXiKcov aov

(TOV

deo- 25

THC

diavoi^ov 6(t)eAAM0YC els

Karaporjinv' ev6es
apioiv

(ttjs

(pas Ka\ TOyC

rjfilv

ivTo\u)V

Ki^pvyfidroov

Kai tov tu>v fxaK(f)6^ov

CApKiKAC eniGyMiAC rraaas

lua

tac 30

KaTanaTT}-

aaures nvevfxaTiKrjv TToXneiav /xereAacopev

TTuvTa

tu

npos

evapecrTr](nv

Tr)V (TTjV Ka\ (f>povovvTS Koi TTpaTTOI/Tes'

(TV
/cat

yap
Twv

et

(paTiapLOS tS>v

cra)pdr(i)P rjpcov

^v)(Q)v 3 c

Xptare 6 Qeus

Kal (Tol TTJV ho^av avaiTep.TTopev oiiv t(S

avap^cd (TOV Trarpi Kal tw

B b 2

navayM

Ka\

The Byzantine Rite

372

ayaQi^ Kai (coonoia crov nvevfiaTi vvv

Koi

Koi els Toi/s alcovas Ta>v alMvav.

a.f\

'O bi 8iAkovos to
Ocjicvos

updpiov crvv

TO

aKpois

TOis

Kivtp

Tw

Xiarqv

ayi(a

rta

8aKTvXois,

TOTTcp

Ev\6yr](Top

__

jQ

Upta Kal

auTcp Ti\v Ki^a\-f\v KpaTuv

viiroKXivas

OujjLiaTTipiov diro-

pxTat irpos tov

ev

aylas TpairefTjs,

TT^s

dyiov

cvayye'

tov

dea-iroTa

tov

^vayyeXia

8i)Xov6tu

aTroaToXov

Kal

evayyeXiiTTOv {Mardaiovj
6 8c

aurov Xcyei

lepetis <r^payil(i)v

O Qeos

dia

Trpea^eicov

tov dyiov

ivbo^ov aiTOCTTokov Kal evayyiKi(TT0V

[MaTQalovX

bcorj

aoi

pTJjxa tco

evayye-

Xi^o/jLEva ^YNAMei rroXX?; els eKirXr^pa-

aiv TOV evayyeXlov tov dyairrjTov vlov

avTov

KYp'ioy Se

SiaKovos

irpoo-KWTio-as

^/xcoj/

elTTtiv

|JIt'

'

Ihcoy XpioroO

TO

cvaYye^iov aipei auro Kal

Tuv

d^Pwvi
6 8*

icpctis Io"tA[16VOS cjiirpoaGev ttjs

c|cXd(2>v

ayiuiv dvpuv, irpoTropcvojjievcov

8id

auT^

epxcTat Kal itTTaTai ev t<^

Xap.iTd8(ov,

25

Kal

'Afirjv

cvXa|3eias to Syiov

"?)

Tw

TTaY(jitva) TOircp

a^ias Tpaire^r^s Kal pXtirwv irpos

8va-p.ds (K^iovel

^ocpia'
'AKovaoDfjiev

Elprjvr]

30

opOot

tov dyiov evayyeXiov

ndcn

Kal 6 8idKovos

'Ek tov

kuto,

\MaTOaTop} ay tov evayyeXiov to dvdypaxrfia

6 icpcvs

Up6(T\(OllV
6 8idKovos

35

T(D Kaipcp eKLua) {n<\pAriNeT<M 6 'iHcoyc Ano thc FaAiAaiac

(1)

eyAoKHCA.

S. Matt.

Hi.

13-17}

Kal irXTjpcoGtvTOS tov evo-yyeXloM Xeye\. irpos tov 8idKOvov 6

'Elpfjurj (Toi T(3

vayyeXi^ofiev(p

iep6t)s

The Liturgy of

Chrysostom

St.

373

Kai 6 SidKovos c\6wv CMS Tuv aYicav Ovpwv diroSCSoxri to aytov cvaY-ycXiov
T(p tcpct.

(the prayers)
Kal (6 SidKovos) orrds
TOiro)

ErTTCB/^ez/

Eux^

tv t(^ iT\i\r^&.

apxTai ovtms

TTdvres el oAhc thc

KAI

YYXHC,

/I

0eo9

^^^^ ^-^ ^-^

AiANOiAC dnco/ieu

-^

^^^^^ ^
,

"^^Y

K{>pLe iXirjcTOu

TWN

//a?

(TOV

(TOV

i7yuay

>

(Tov

Kal

nAHOoc
V

KarccTrefjLyjrop
7rl

(tov

k(f)

rj-

TO

irXovaiov eXeo?
coy? Seofxedd (tov

7rdK0V(T0V Kal kXer](TOv

"Etl S^ofieOa vnep

"Etl

Seo/j-eOa

jr

tcov ev(TePS>v Kal opdoSo^cov y^pKTTiavcov

vnep tov
vnep

'^Etl SeofieOa

ap^ieTTicr/c^Trou rjpMV

tov Betvos

tcov dB^X(j)(bv rjpcov t(ov UpeoDV Upofiovd\cov

ipo8iaK6v(ov Kal pova^a>v Kal Trdarjs ttjs kv

XpKTTW

rj/icov

dSeX^OTrjTOS

"Etl Seo/ieda vnep

T^y dyias
virep

20

rjfJLcov

paKapioov Kal

toov

fiovrjs

TrdvTcov

SeX^cov

tcov
tcov

TavTrjs

t)

dLpvij(TT(ov

KTLTopcov

tov dyiov olkov tovtov Kal

Trpoavairavaapevcov rraTepcov

Kal

d-

kvOdSe KeLpevoov Kal diravTayov opdo-

96^cov
''Etl

25

vyeias acoTrjpLa^

km-

8e6/jLda

v7Tp kXeovs

(TKyjr(i)9

avyycoprjaecos Kal d(pkaecos d/iapTicov tcov SovXcov

C^rjs

eipTjvrj^

TOV eov TCOV dSeX(pcov r^9 dylas povrjs TavTtjs

dyiov

id

irdvTa tov Xaov

d7rKSe)(6pVOV

TOV

Oeoc kata to MefA eAeoc

>

e/c- 5

eAeoyc C0Y,^/cat rovs OiKTtp-

napa

InAKoycoN Kal eXerjaov

'EAeHcoN

>

^^^^Xo)^ /ca2 eX-

p.ovs

y'

HATepCON HMOON SeOfieOd

^^^^ ^^

o Xopos

KypiG HANTOKpATop 6 0e6c

r]/icou Tr]v

^^^^ ^^^^^^ /^,^^'^^ npScrSeiai

THC

OAHC

62

Iktcvovs iKffias p,vo-TiKws

ttjs

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374

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Td>v

ttXtj/i/jlc-

Kal

25

elprjvrjp

KoafKO irapa tov Kvptov

aiTrja-oofieda

Top

VTToXoLirov y(^p6vov Tr\s C^rjs

7]JjLcc)P

voia

kv

elprjvT}

eKTeXeaaL

Kvptov

Kal fiTairapa

aLTTjacoixeOa

tov

30

The Byzantine Rite

382
XpiajLava ra

TeXrj

rrj^

dpcoSvua

rjficoy

\VVTa

elp-qVLKOL

C^^^

dveTTaicr-

KOL KaXrji/

diToXoyLav tt}v knl tou

jSepov ^rjfiaros rod

(^o-

Xpiarov

aLrT]aa)fxeda

Trjs TTavayta^

d^pdvTOV vnep-

evXoyrj/xei/'qs
iroLvr]S

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kvBo^ov

Sea-

^]
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OeoTOKou ktX

6 xopos

^01 KvpL
6 tepCVS

Sia Tcop
el (Tvv
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OLKTLpfjLooi'

K(|>U>Vb)S

Tov fiovoyvov9 aov vlov

/xeO'

ov vXoyr]Tos

iravaytco kol dyaOcD kol ^(oottol^ aov jrvevfiaTL vvv

KOL del KOL els tovs alcouas Ta>v

alcoj/cov

6 xopos

<THE

PEACE)

KISS OF

'O Upevs
Eipiji/7] irdaL

20

6 SiaKovos
'

Aya-JTrjacjdfiev

dXXrjXovs lua ev opovota opoXoyrjacopev

Harepa Tlov

kol dyiov Hvevpa. TpidSa d/ioovaioj/ Kai

6 xopos

dyoopiaTOv

25
Kal 6

|Jiv

lEpEvs irpoCTKvvTio-as Tpls dcnrdileTai, to, d^La

ovtus wS

i<rl

KKaXvp.p.va Xe'Ywv (jivaTiKus

'AfATTHCco
KAI

Kypit H icxYC MOY'

Kypioc crepeoaMA Moy

kai

KATA4)YrH Moy

pYCTHC MOY
Ik TpiTov

30
6|X0k(i)S

Kal 6 SidKovos cvixirpocTKVvci cv

wpdpiov avToO V0a

(^

icrraTai totto), dcird^CTai 54 Kal to

eo-rl

o-ravpov

tvittos.

The Liturgy of

St.

Ckrjsostom

0^0

<THE CREED)
Kai OVTCJS

Tas

CKCJXOVCI

Ovpas, Tas Ovpas

'Ev

(TOCpLa TTpoa^cdiiev

6 8 tepcus dpas tov depa eirdvco

twv Swpcov

kivci

auTov dvoiKTOv

6 Xaos TO

TlLCTTevco 19 i/a

ebu Uaripa iravTOKpaTopa

Kol yr]9 oparSiv re Trdi^rcov kol dopaToov.

^Irjaovu

XpLarov tov

eov tov

vlov tov

TIaTpos yevvrjOevTa wpo irdvTcov tcov

Beov

dXrjOivbv

6/jioovaLov

eK

Oeov

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T(p

Tovs dv6pd>TT0vs KOL

(K

TCOV

Maptas
vnep

ovpava>v
TTJs

dvacTTdvTa

ov

alcovcov,

eh eva Kvpiov

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yevvrjOevTa

ov

tov eK tov
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e/c

^coroy, ^

noLtjOevTa,

irdvTa eyeveTO' tov

T7]v r]fj,eTpav

Slo,

kol

to,

kol

/lovoyevfj

Sl'

rj/xas

KaTeXOovTa

acoTTjpLav

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dyiov Kal

napOivov Kal evavOpcoTrrjaavTa, (iTavpcoOevTa re

eirl

rjficov

dXrjdLvov^
Sl

ovpavov

TTOirjrrju

^5

UiXaTOV Kal iraOovTa Kal TacpevTa Kal

JJovtlov

Trj TpLTjj rj/jiepa

KaTo, r^s ypa(j)ds Kal dveXOSvTa els

Tovs ovpavovs Kal KaOe^ojxevov eK Se^Lcov tov TIaTpos Kal irdXiv

ep-^o/ievov fieTa 86^r]s Kplvat ^(ovTas Kal veKpovs'

Xeias ovK eoTTaL TeXos,

TO ^(ooTTOLov TO eK TOV
T/ft)

Kal

els

HaTpos

crvfiTTpoo-Kwov/ievov Kal

TCOV TTpocprjTcov
KXrja-iav'

els pLiav

ofjioXoyco

ev

ov ttjs ^acn-

to Uvevpia to dyiov to Kvpiov 20

eKTVopevofxevov TO

avv IlaTpl Kal

avvSo^a^ofievov to XaXijaav Sid

dyiav KaOoXiKrjv Kal aTToa-ToXLKrjv eK-

^dirTLafia els dcpecriv d/jLapTicov'

SoKa> avdcTTaatv veKpcov Kal ^corjv tov /xeXXovTOS alcovos.

wpoadjx-qv. 25

(ANAPHORA)
Eira 6 SidKovos
^Ta>fjLev KaXcos, <TTa>fxev fxeTa (po/Sov, irpoa-^cop.ev ttjv

dva^opdv

h xopos

"KXeov

dyiav

ev elprjvt) irpocrcfiepeLv

elpT]vr]S,

Ovaiav alveaecos

30

The Byzantine Rite

384

Upcvs tirapas tov dtpa diro twv

Kal 6

[iV

Toirco'

6 8 8i<iKovos irpoo-Kuvrio-as 6itrpxTai v

uyicov

avrov

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tc^

aYicp

Kal

pTijiaTt

cv

Ivl

Xa^wv

evXaPws

^i"iri8tov fdirifci to, a-yia

(the thanksgiving)
'O Upevs

'H

o-Tpa<}>els irpos

TOY Kypioy

X'^P'c

OeoY KoX Uarpbs

cK<|>a>Vi

Mhcoy XpiCTOf

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kai

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toy

koin6C>nia

h Ar^nH toy

kai

ap'OY TTngymatoc

eirj

MeTA HANTCON Y^CON

Kal euXoyei tov Xaov
lo

6 xopos

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TOY HNGYMATOC COf

6 tcpcvs

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rg

861KVU0JV a|xa

15

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o xopos

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6

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TO) Kypi'o)

6 xopos

20

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/cat

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b Upcvs iTiJXTai p,voT%Ku)S TTpos civaToXds lo-Tpa|xjjivos

Kal

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ev^apKTTUv
25 aif

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el

wv,

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doparos dKaTd\r]irTOS,

povoyevrjs

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prj

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aov vlos Kal to

eic

to gInai

'f]pds

iTapr\yayes Kal napaireaovTa^ dveaTrjaas TrdXiv Kal ovk

ea-TTj^

30 Tr]v

irdvTa woicoy

rjpds

eco?

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dirdvTcov ev)(apLaTovpeu

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i(rpei/,

tS)v

aol

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&09 dveKcppadro^
Sy,

del

(r\

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r dytm,

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ttjj/

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virep

dir-

eh tov ovpavov dv-qyayes Kal

peWovaav.

rS povoyeveT

TravTcov

dcpapcou

a>j/

'

o-ov

lapev

evepyeamv

Tirep

tovtcov

vlw Kal
Kal

tcov

Siv

eh

ro)

ovk
rjpd^

The Liturgy of
yeyevrjiievoDV

ravrT]9
o-OL

evxapia-rovjiey

fjv

Ta>v

HApecTHKAci

x'AiAAec

Ta x^pov^i/x Kal

Kal

aoi

W^^

x^^P^''

Chrysostom

St,

vnlp

385
Xeirovpyias

rrjs

Se^aadat KaTrj^icocras KatroL

dpxayyeXcou

MypiAAec

kai

ArreAcoN,

C6pA4)iM i^aiTTepvya TroXvofijiara fierdpcna

TO,

TrrepcoTo,

CK^XdVUS

rbu kniVLKLOi'

v/xi/op

aSoura ^ocovra K^Kpayora Kal AerONTA

6 xopos

"Apoc Afioc Afioc Kypioc

nAHpHc

ovpavh Kal

caBaoc9

h th thc AoIhc aov

cbcANNA kv ToTs

10

VyjrL(TrOL9

eyAorHMeNOC 6 epxoMeNOc In onomati Kyp/or

a)CANNA 6 6N ToTc
VTat)0a

irdXiv

yvfl'CTOIC

Xa|3wv 6 8idKovos

tov do-xepio-Kov K tov aYiov 8io-Kov irowt

o-xavpoO Tvirov eirdvu auTov Kal do-Tracrdixevos avrov
diroTiGTio-iv tv jiepet nvi ^5
6 Se icpevs eirevxcTai jivo-xiKus

Mera

tovtcov

Kal

rj/xd?

tS>v

[laKaptoov

(pLXdvOpoiTr^ (3oa>fiu Kal Xeyo/ieu

"Apoc

6 p-opoy^vris (TOV vtb? Kal to Tn^evfxd

iravdyios Kal

MefAAonpenHC h AoIa

Svudf^ecov

cf Kal

eic

(tov

gy

ton

ayton mh ahoAhtai aAA' exH zoohn

kX6a)v Kal TTdaav Tr]v virlp

rjjioiv

(tv

aov to dyiov dyios

Kal

el Kal

kocmon

OyTOiC HrAHHCAC 0)076 TON yiON aOV TON MONOfeNH

AoyNAI
6 niCTeycoN

SkairoTa

navdym

i'na

aiconion'

aov

20

HAC
o?

oUovofitav TrXrjp^aa^ th NyKTi

H HApeAiAoTO [xaXXov Se CAyTON HApeAiAoy ynep

thc Toy KocMOy
zcoHc AaBojn ApTON z/ Tai9 dyiais avTOV Kal
dxpai^TOis Kal dfico- 25
firiTOLS

eAwKe

x^yoo-iV

eyxApiCTHCAc

Kal

eyAorHCAC

dyidaas

kAacac

TOic dyioLs avTov maGhtaic Kal diroaToXoLs einooN

K({>U>V(i>S

AABeTe

c})AreTe-

MGNON ds

toyto Moy ecfi to ca)MA to ynep ymoon KAoa-

d(j)eaLv d/iapTicov

^
6 xopos

C C

The Byzantine Rite

86

[toutov 8^ XeYojjievov SeiKvuci t lepci 6 SioLkovos tov ayiov Bictkov Kpaxwv Kal

TO lipapiov TOLS rpial SaKxvXois

ttis Se^ids"

6p,oicos

Kal orav XtyT] o tcpevs to

nterc l avTov Travris o-uv8iKv\jei Kal auTos to aYiov iroTTipiov]

lTa fJlVO-TlKwS 6 UpVS

^OflOLOOS

TO nOTHpiON MCTA TO AeinNHCAl AGfO^N

K^'l

CK<{>WVO)S

TTiGTe el

aytoy nANTec* toyto

ymwn

AiaGhkhc to ynep

Kal

Icti

to aTma Moy to thc kainhc

noAAooN 6K)(yn6m6non

a^gcin

eic

AMApTIOON
10

5 xopos

(THE INVOCATION)
*0 tcpevs ir6iJXTai ixvotikus

Me/iPTju^voL TOLVvv Tr]s crcoTTjpLOV TavTr]S euToXrJ9 Kal TrdvTCOv

15 tS)v virlp

pepov

r)/j.(ou

yeyev-qfiei^coi/,

dvaa-Tcia-ecos, Trjs e/y

Ka6e8pa9,

Trj^

tov crravpov, tov

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Tfj9

e/c

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CK(j>UVC>)S

Ta CA eK

TOON C03N

co'i

7rpoa(j)popv KaTCL

20

ndvTa Kal

Sid irdvTa

6 xpos

vpvovp^v

-^e

ere

evXoyovpeu

^v\apLcrTovpev Kvpie

crol

Kal SeopeOd crov 6 Oeos rjpcov

6 8 lepCVS KXlVaS TT|V K6<(>a\l]V TTiV\iTai IXVOTTIKCJS

"Etl
25

npo(r(ppopei/

aoL

ttjv

Aopikhn

TavT-qv

Kal

dvalpaKTOv

AATpeiAN Kal TrapaKaXovpey ae Kal SeopeOa Kal iKTevopeu KaTdirepy^ov TO Uj/evpd aov

To"AyLov

ecj)

rjpds Kal

kirl to,

irpoKet-

peva 8S>pa TavTa

Kal 6

p.Jv

SidKOvos diroriO-qai to

Kal iTpoo-Kitvovo-iv

on

a.|i,4>6Tepoi

^i'iri8iov

Kal

Ipx^Tat e-yYVTepov

tw

Icpei

Tpls tp-irpoaOev ttjs dyto-s Tpairtjijs

rj SeiKTiKfj avToivvfiia 'ToCro (an rb (raifj-d fiov' Kal iraXiv^lovTu kffTi to

ovK dvacpfperai fh rd iTpoKeifj.(va dcupa dW' (Is dirtp 6 'Irjcovs ka^wv t6t( kv
rati x^P'^'-^ avTOv Kal (vXcyqaas (dojKe tois /xaOrjTais ahrov' (uravOa 5e rd 5((nronKd
(K(iva \6yia (Trava\afxl3dv(Tai ScrjyrjfiaTiKuii Kal (no[X(vcxJs rr(piTT^ tj Sd^is /xdWov S^
kvavTia (h to opOuu ttjs dvaToXiKTJs tov XpirrTOv (KKX-qaias (pp6vr]p.a. (The rubric in
the text is from ^vxoKoyiov to f^iya Venice 1839.)

* 27//X.

alfid

fj.ov

'

The Liturgy of

St.

Chrysostom

aw

eiTO TTiv K<|)a\'qv {iiroKXivas 6 BtaKovos Bcikvvcu

387

tw upapicp tov aYiov

apTOV XtyWV JIVCTTIKWS

aprop

EvXoyTjo-oi/ bea-TTOTa rou ayiov

Kal 6 ipevs dviaTd|Xvos a^payiln Tpls rd oyta Swpa Xcycov

^a2

TTOirjcrov

Toy fieu dprou tovtov tljxlou

tov XpLaTOv

a-co/xa

crov 5

6 SiaKovos

'Afirfv
Kal au0is 6 auTos SciKvvcov ctvv

tw

upapicj) to a^iov iroTTipiov

^vKoyqcrov becnoTa to aytov TTOTrjpiou

lo

Kal o Upevs cviXoyuv Xcyei

To

tov XpiaTov aov

5e eu ro5 TTOTrjpLO) tovto) tl/xlou ai/ia

6 SiaKOvos

'ApL-qv
Kal av0is 6 SiaKovos SeiKvucov

[jietcI

toO upapCov

rd dyia Xcyci

d}ji,(t>6Tpa

'5

Ei'XdyT/o'oi' decTTTOTa to. afitporepa

6 8 Icpeus suXoYwv dp,<})6Tpa

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rd ayia

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t<3

XYi.
^

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6 SiaKovos

''AyJqv

dprjv

dprjj/

Kal tt|v K<{)aXT|v viroKXCvas 6 SLaKovos

tw Upci Kal

eiirwv

20

to

Mv^aOrjTL fxov ayie dearroTa tov dpaproiXov

lo-TttTai V <p

irpoTspov lo-TttTO

Toircij

Kal

XaPwv to

^iirtSiov ^iiri^ci

Td aYta

us Kal TO trpoTCpov
6 Be ipts eireux^Tai jxvo-tikws
'

fla-T

yeveaOaL tols p^Tokap^dvova-Lv

els

d^eoTLv dpapTLcou^ e/y koinooni'an Tof Afioy

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eic

KpiMA

rj

TiXripcopa^

els

I'rjyjrLu

crov

*^i^X^^>

^^^ ^^

nNeyMATOC, eh

irappr^criav Trjy irpos ae,

mh

eh KaTaKpipta.
(THE INTERCESSION)

^Etl
Twj/
\<i>v

TTpO(T(pepopev

aoi

ttji/

Aotikhn

TavTrju

AATpeiAN

ev TTLCTTeL dvaTTavcrapevcav TrpoiraTopcov iraTepcov

7rpo(pr}T(ov

dmo(TTo\(ov

KrjpvKcov

C C 2

evayyeXia-Tcoy

vnep

naTpiappapTVpcov

30

The Byzantine Rite

kyKparevTOdv

6fio\oyr)T5iv

/cat

nNeyMATOc

naurb?

i^

T6T6A6I00M6NOY

7rL<TTL

eira 0vp.iwv ttiv d-yiav Tpdirc^av KaTtfiirpoaOcv X^y^i

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5 Bea-TTOLvr]^ rj/icou

-]

6 lp|i6s wS-qs

Kal

'AnopeT Trdaa yXcoaaa

kvBo^ov

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to

ciriSiScocrt

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6'

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deoroKov Kal denrapOei^ov

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tu

6v|jiiaTT|piov

d-yiav

tt^v

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evcpr]

AinTYXA TaN
p.VT]p,oviJ6i

10

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rd

KEKOiMHMENQN,

8 Ka0' lavTov Kal

wv Pou-

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iXtyyid Se uov9 Kal virepKoa-

6 8i lepevs iriJXTai p,vcrTiKws

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rr]!/

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t5>v

Kal

^aTTTLOr-

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yap rov noOov oTSas rov

dymv

navevcp-qiioDv

evOeov

15

(TV

yap

euSS^cou

Kal

diroaroXcDv^

rod

r]fX(oi/

dytov
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ei

Toi)

ou

8ivos

Kal

npo7r]U

Kal

iTTireXov/iev

jivrni-qv

o-rdrLS
ere

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rats
6

rjfids

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en

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dytonv

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kirtaKey^aL
fJLurjaOrjTL

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al(iiVL0V
p.vT]p,ovvit

cvTavOa dvop.ao-Tl Kal wv

PovXexat TeOvewTcov

Kal dvdnavaov avrovs 6 Oebs

rjficou

OTTOV kiTLa-KOTrel to

(|)03c

TOY npocoanOY coy

"Etl 7rapaKaXov[ieu
Or)TL

30

Kvpie

7rdaT]9

ere p-vrja-

eTTLo-Koirrj^

OpOoBo^ODV rCOU OpOOTOMOYNTOON

TON

AorON THC

(TTJS

AAHGeiAC,

navTos TOV irpea^vrepiov,

rr]s

The Liturgy of

Chrysostom

St.

389
nau-

kv Xpia-TO) SiaKovia^ Kal

709 UpaTLKOv rdyiiaros

*'Etl 7rpoa-(j)pofj.v

thn

ctol

AOriKHN TaVTTJV AATpeiAN VTTep

vnep

TrJ9 OLKOVfjLevT]^^

Kal

KaOoXLKfJ9

rrjs

eKK\7](TLa9j VTrep rcoy kv

Kal

ayvda

TToXiTeLa BiayovToav,

afj.pfj

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ayias

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Kal

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iravTos Tov naXaTiou Kal rov

arpaTOTTeSov avTcov' S09 avrois

KvpL dpr]VLKOV TO
Tna

Kal

r]iii9

HpeMON

AYT(X)N

(SaoriXiiov

eN th

yaXrjvr]

KAI HCY)(ION Bl'ON I5

AiAfo^MeN eN nACH eyceBeiA kai

CeMNOTHTI
K(}>a>vcos
'

Ev

Seivos

evTL/iov
o-fj9

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ou y^dpiaaL

rah

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dyiai9 aov kKKXrjaLaL^ kv

toC

aa>ov

-20

vyid /xaKporjiiepivovTa Kal opGoTOMofNTA ton AoroN thc

AAHGeiAC
Kal 6 StdKovos irpos

Tov

rjfxcov

^Iprivr]

8ivos

rfj Ovpq.

iraTpidpyov fxrjTpoTroXiTOV
dro.

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6 avTos

r\

o-rds

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kina-KOTrov oo-ns dv ^

ktX

xd AIFITYXA Ti2N ZiiNTflN

25

6 8 tepetis tTTCTJX^Tai

Mvi]adr)Ti KvpLe
Kal

7rda-7]s

Trjs iroXeoos

r\

rijs

noXecos Kal \(opa9 Kal tS)v

[xovrjs kv

fj

TrapoiKOVfjLev

olkovvtcov kv avrals

itl(ttl

MvrjadrjTL Kvpie nXeovTCov oSoLTTopovvTcov voaovvroav Kap.vovTcov aL)(fjLaXd>Ta)v Kal rijs (TCOTrjpias avTCdv
MvijorOrjTL

Kvpie

tcov

KapirocpopovvTcov

Kal KaXXiepyovvrmv

kv Tals dyiais (tov kKKXrjaiaLS Kal p.p.vr]iivcov tcov nevi^TOov Kal

kirl

irdvTas

r)/JLds to,

kXirj

aov k^airSaTeiXov

30

The Byzantine Rite

390

(K<{>U>VCOS

Ka\

5oy

riiiiv

gn

ctommi koI mia

gn'i

to irdvTLiiov kol fjLeyaXoTTp^ire^

avvyLV^'lv

KApAiA AolAzeiN kol

oi/o/xd crov

tov Tlarpo^

KOL TOV Tlov KOL TOV ajLOV lIuev/xaTO^ vvv Kal del kol eh tov9
alS)va^ tS)v alcopoov

6 xopos

(THE BLESSING)
Kal aTpa4>ls
Kai

lo

ecTAi

TO,

irpos tov

Toy

eXer]

Xaov Kal fvXoydv avrov Xiyn

MefAAoy

eeoy

ka)

cooTHpoc

hmoon

'IhCOY XpiCTOf META ndl^TOOU YMOON

6 xopos

Kal

jjLeTa

tov irvevp-aTos

crov.

(the LORD'S prayer;)

'0 8 BidKOvos XaPiov Katpov irapd

15

TOV

Kal e^cXOwv Kal

lepeuJS

crvvf\Qi ToiTO)

o-toLs tv

'O Upevs l7rtixTai jxvcttikws

tw

^ol TTapaKaTaTLOejieOa
i(i)r]v

UdvTOov

Tcoy

ttju

Xtyet

dnaaav Kal

r}fj.a>u

ttju

dyi(>v \ivr\iJLOvev-

eXniSa

SecnroTa

(f)LXdj^6pcoTTe

(rauTes eTL Kal eTL ev elp-^vr]

Kal 7rapaKaXov[iev ae Kal

TOV Kvptov

20

6a Kal iKeTevofiev KaTa^Lcoaou

6 xopos

Kvpie
'

Tirep

t5>v

Kal
25

"Otto)?
r)fi(oj/

VLCOV

irpoaKop-KrOevTcov

pioDV

TOV Kvpiov

Ser]Oa>/j.eu

Oeo9

6 irpoaSe^diievos

eh TO dyiov
pdvLOv
30

tlijllcov

(piXdv6p(OTT09

Kal

6v(TLa(TTrjpL0v

evcoSias

Kal

avTa

vnepov-

voepov

eh

TTvevfiaTiKfj^

eirovpa-

-qjids fxeTaXa(3eii/ tcov

ekerjCTOv

dyLaaBevTddv

8d)pcov

Seofie-

SerjOcofiey

avTov

(TOV

Kal (ppLKTCdV

TavT-qs

nvevp.aTLKrjs

KaOapov
(TLv

Tpane^T]^

(rvveiSoTOS

d/iapTLcou,

/jLVaTT]-

upas

Tfj9

eh

7rXrjfjL/jLeX7]p,dTcou^

eh

Kal
fieTa
d(pe-

avy)(copTjaLu

eh TTngyma-

Toc Afioy koinconi'aNj eh ^aai-

Xeias

ovpavodv

KXrjpopo/XLau^

oa-firju

eh

TrappTjatav ttju npos ae,

dvTL-

6IC

KpiMA

rj

eh KaTdKpLfia

mh

The Littergy of
rnuv

Tr]v Oetav

^Tnep rod pvadrjuai

rjfid? drrb

KaTaiTifJ.yjrr]

St,

Chrysosto7n

391

ktX

irdarjs OXLyjrecos opyrjs

'AvTLka^ov aSxTOv eXerjaov ktX

Tr]v r)fiepav Trdaav TeXetai/ ktX
" Ayy^Xov

Tncrrov oSr]-

Lpr]i/r]S

yov ktX

Td KaXd

io

ktX

^vyyi^6fxr]i/ Kal dcpeaiy

rah

Kal aviicpepovra

y^vyah ktX
TOV

VTTOXOLTTOV

\p6vOV KrX

XpLcrrLavd rd reAr;

rr]S

C^rjs

dvd>8vva KrX

r]ii5>v

15

Tt]v iuSrrjra rr]9 TTLo-reoos Kal

dyiov

rod

KOLvcdvtav

rrjv

Tlveviiaros alrrja-d/xeuoL iav-

rov9 Kal dXXriXov9 Kal wd-

aav
TOO

rrjv ^(or}v rj/icou

XpLar(p

6(0 7rapa6d>fjLda
6 xpos

^ol Kvpte
O UpeVS K(}>UV(OS

Kal

Kara^ioaaov

rjfxds

roXjidv eniKAAeiceAi

ere

Sio-nora

mgta HAppHCiAC

dKaraKpircos

25

rov kirovpavLov Seov TTAjepA Kal Xeyeip

6 Xaos TO

HMWN

TTAjep

eN ToTc OypANOIC AriACBHTCO TO ONOMA COY,

eAGeToo h BaciAgia coy, reNHGHTOO to GgAhma coy

^c

ku otpANO)

CHMGpON 30
KAI eni THC THC* TON ApTON HMOON TON eniOyCION AOC HMIN
KAI A(t)eC

HMIN TA 6c|)eiAHMATA HMCON 6dC KAI HMEIC A^ICMEN TOIC

6(l)eiA6TAIC

pfCAl

HMOON

KAI

MH eiCGNerKHC HMAC

HMAC AHO TOf HONHpof

eiC

HGipACMON AAAA

The Byzantine Rite

392

6 Upeus

OTi

h Aynamic ka) h AoIa tov IlaTpos

coy ecTiN h BACiAeiA kaI

KOL TOV Tlov Kol TOV aytov IIi/ev/JLaT09 vvv Kal del Koi

eic

Toyc

AioaNAC t5>v aicovoou

Xaos

'Amhn.
(the inclination)
'O Upevs

ELprjpT]

nda-L

o xopos

lo

Kal

T(>

TTvevfiaTL

(rod

6 SldKOVOS

Tas K(paXa?

rj/xcoy

Kvpia> KXivcofxev.

ro)

6 h\ Upt)S (E1TVIXTai JiUOTTlKCOS

Ev^apLdTovjikv

15

8vvd/JLL TO,

(TOL

BACiAef

ov
20 ai)

d/ieTp'^Ta)

aov

ra irdvTa irapayaydiv' avTos SiawoTa

tov? vnoKeKXiKOTas

eTriSe enl

yap iKXivav aapKl Kal

ovy BeairoTa

Xl(tov

rg

irdvTa Srj/iLOvpytja-as Kal T(S irXriOeL tov eXeouy crov

e^ ovK ovTOdv eic to gInai

ovpauoOeu

AopATe

dXXa

ai/iaTi

7rpoKLfiva irdaL

to,

KaTcc TTjv eKdcTTOV ISiav

(Tol toc? eavTco]/

xpeiav

KccpaXds'

aol tco (j)opp<^ &a>'

rj/iTi/

ejc

T0T9

apaGon e^ofid-

nXeovai av/XTrXev-

aov, T0L9 oBoLiropovaL avyoSevaov^ tov? voaovvTas lacraL 6 laTpos

t5)v yj/v^coy Kal tcav (TCo/xaTCOj/

r]jxa>v

k4)covtio-is

25

ydpLTL Kal 0LKTipp,0L? Kal (pLXavOpcdTTia TOV [xovoyevovs aov vlov

p.$^

ov vXoyr)To?

el

avv

tg) iravaytco

Kal dyaOco kol ^coottol^

aov TTVdv^aTL vvv Kal del Kal eh tov? aloavas

tcov aldopcop

6 xopos

(THE elevation)

30

'O Upeus eiTTJXTai ^uariKuis

fTpocXGC

Kypie 'Irjaov

KHTHpi'oy coy Kal

XpiaTe

Oeo?

dwo GpoNOy AoIhc t^c

rj/xooj/

kl

dyiov katoi-

BaciAgiac coy Kal eAGe

The Liturgy of SL Chrysostom

ayidaaL hmac

TO

61C

rjfiTu

fieraSoduai

rjfiTy

aipaTos KOL

Sl' rjficoy

rw Tlarpl avyKa6rj/ivo9 kol

dvod

dopdrccs avvciiv

kol

393

Kara^Lcodov

tov dy^pdvTov

th

(jd>iiatbs

coy

KpATAiA

rod

kol

(tov

a>8
)(ipi

Tifiiov

iravrl ro) Xaco

iTa irpoaKwct 6 iepevs onotws Kal 6 SictKovos v

cp

Icm

tottcj)

Xeyovres p.vo-TiKws xpis

'0 GeOC iAacShtI MOI TW AMApTOoAw

v Too-ovTcp 8 6 SidKovos ^ijivwrax, Kal

oTav hi

i8t)

tov

to updpiov oAnov cravpociSus

KTivovTa Tas x^^po^s Kal airTop-evov tov a-yCou apTOv

iepc'a

irpos TO iroiTio-ai ttjv d-yiav

vvj/coo-iv

K<{>o}vci

ic

npoa^caii^v
Kal 6 Upevs v\j/wv tov Syiov apTOv cKcjxovcT

Td dyia

to?s dytoLS

6 xopos

Ef'y ayfoy, etc Kypioc 'iHcofc XpicToc eic

AoIan Oeof HATpoc

i:

<THE MANUAL ACTS AND THE COMMUNION)

(*ApxTai

ij/dXXeiv 6

x^pos to koivcovikov)

?ixos

ErT6(|)ANH H XApiC TOf

Oeof H COOTHpiOC HACIN ANGpoanOlc}

dXkr]\ovLa

20

EiTa 6 SidKovos iapxTai iv tw dyio) pT|p,aTi Kal o-Tas K Se^iwv tov Uptojs
KpaTOvvTos TOV ttYiov dpTOv \kyi\.

MeXwrof

SecrTrora tov ayiov

aprov

6 8 ipvs p.XCo-as avTov is p,epi8as Tto-aapas p,Td irpoo-oXTjs Kal 6vXa|3ias

MeXi^TaL Kal SiapepL^^Tai

Kai

pr]

Siaipovp^vos,

Bairavdypevos
Kai

dWd

tiQtjo-iv

dpvo^ rod Seov

TidvroTe

eaOiSpevos

peXi^opepos

Kal

prjSinore

tov9 pere^ovra^ dyid^cov

auTas

t^

aYito 8io-kw o-TavpoeiSws

ovtws

II

30

KA

Nl

XI
Kat 6 SidKovos 8iKvvwv

a-iiv

tw

tipapicp

to ciywov TroTT|piov keyn

nXrjpaxrov deinroTa to ayiov woTrjpiop

T^ie

394
6 8t

XaPwv

ipvis

Byzantine Rite

TTJv dvo) Kiji.evT)v p,epi5a ttjv tx'^^-^ STjXaSi]

to ovop,a II

ffxavpov cirdvo) tow 0,710^ iroTrjpCov Xtywv

TTOiei CTtiv aviTTJ

nX-qpCO/ia TTOTTJpLOV

TTLCTT^ODS ,

IIj/eV/jLaTO^

dyLOV

Kai OTJTCJS JJlPd\\t atlTTJV 18 TO UYtOV TrOTT|piOV

6 SidKovos

Kai 8x<5p.vos o avTos to ZOv Xiyei Trpos tov icpea

beanoTa to ^eov

EiiXd'yf;o-oi/

6 8^ Upcvs cuXo-yet \iy(i)v

ic

EvXoyrjfxevT]

tj

^eais Ta>v ayicov aov TrdpTore vvv Koi afX Kai els Toiis alavas
Toav alavcop.

a^rjv

Kai 6 8idKovos tYX**"- TOti JtovTOs to dpKotiv o-TaupoeiSws v8ov tov 0,^10^
iroTT]piou XcYOVTOs

Zeais
15

dirOTtOejAevos

*<*'

TOV Upeus

TTLaTeoos irXrjprjs IIi^v/jLaro$

to

^iov

laTttTai

p,iKpdv

dyiov
diroGcv.

'O 8 Upevs KXivas KdTCo ttjv K<})aXT|v irpocrevxcTai Xeyav

TIia-Tevoi

Kvpie koi ofioXoycj

on

cy eT 6 XpiCTOC 6 y'OC TOy Oeoy TOy zcontoc,

6 eAGcioN eic ton kocmon AMAproaAoyc coocai con npoiToc eiMi epco.

eVt ma-T^vco

OTl TOVTO aVTO <7Tl TO ClXpnVTOV aCOfld (TOV KOI TOVTO aVTO icTTl TO TlflLOV

20

(TOV.

deofiai ovv (Tov

eXeqaoP

fKovaia Kai tu aKovcria^

a^L(oa-6p

to.

fj.

Ka\ avyxcopT]a6v poi

iv Xoyco, ra iv f'pyw,

to.

to.

iv yvcocrei koi dyvolq, Ka\

pe dKaraKpiTCOs peTaax^^v Ta>u dxpdvTav aov pv(TTr]pi(ou

apapTitov Ka\ els

^cjtjv ala>VLOV.

ot/JLci

napaTrTcopaTo. pov Ta

fls

("(^eaiv

dprju

Kai
25

Tov deinvov aov tov pvaTLKOv arjpepov vie Qeov kolvcovop pe TrapdXa^e' ov prj
yap Tois ex6p<ns aov to p.vaTr^pwv e'lTToi' ov (fiiXripd aoi doaao) Kaddnep 6 'louSaf
dXX'

o)s 6 XfjaTTjs

SpoXoyo) aoi MnhcBhti MOy Kypie en th BACiAe'iA coy

Kai TcXevTaiov to

Mj^ poi eic Kp'iMA

30 picov Kvpie dXX'

r]

els

KUTdKpipa yevoLTo

els Xaaiv "^vx^js Ka\

t]

peTdXrjyjns t5>v dylatv

aov pvaTrj-

aa>paTos

eiTa Xa^fibv p,iav p.epi8a tov aYiov dpTOV XYt

To Tipiov

Ka\ TTuvdyiov

XpiaTov peTadidoTOL

p.01

aapa tov
tw

Kvpiov Kai deov Ka\ acDTijpos rjpwv *lr]aov

86ivi lepei els ac^eaiv

pov apapTioav Ka\

els

Ccorjv

alojpiov

35

Kai ovTO) (iTaXa|Jipdvi tov Iv x^po'l p-CTa 4>6pov Kai irdoTjs do-^JaXcCas
iTa XtY^i

'O didKovos npoaeXde

The Liturgy of
Kal irpoo-cXGwv 6 SiaKovos

p.TdvoLav u\a|3ws aiTwv

iroict

tw

KpaTcjv Tov ayiov dprov 8C8(oo-i

icpctis

TT|v p,Ta8t8o{)crav

MeraSof

yuoi

avTw

395

<yvY/^ii^y\<T\.'v'

tov ayiov dprov

X^^P^i Xap.pdvt

o 8

Kal do-iracrdfjLevos 6 8ia,Kovos

8iaic6vcp"

\k.'^(s>y

fieVTTora ro rifxiou Koi dyiov crMfia tov Kvpiov Kal Beuv Ka\ acoTrjpos

Xpiarov

Irjaov

rjixMV

Xiyn

6 Bk Upcijs

T&

Chrysostom

St.

Beivi IfpobiaKovfo ^eraSi'Sorat o"oi to Tipiov koX dyiov koI

Kvpiov Kal deov Kal

(roiTrjpos rjpicov 'lr](rov

Xptarov

dxpavrov

(Tcjfxa

tov

els dipealv crov dfiapTiiov Kal

els Ccorju aloiVLou

Kal dirtpxcTat 6 8idKovos oirwrOev tt]S itpds TpaTref-rjs

6LTa

dvao-rds

(jiaTos

TO ttYiov

i8ia X^^^T

'^O'l

lepetls

rais x^P^'^'^

Xap,|3dvi

Kal KXivas ttjv

dp,<{)OTpais

Kal p,TaXap.pdvt TpiTOv ^

-iroTTipiov

TO tepov iroTTipLOV

tco

Iv

xepal

K<{)a\i(]v

10

us 6 Upeus

TrpocretXTai Kal p.Ta\ap.pdvi

tov KaXvp.-

p.Td

aviTOu

Kal outoj rd t6

KaXu|X|JiaTt diroo-iroYYio-as

KaXei

tov 8idKovov \eybiv

15

AiaKOue TrpocreXde
Kal o 8idKovos tpx^Tat Kal 'TTpocrKvvi aira^ Xcycov
idoi) Trpo(Tep)(op.ai t(S

adaudrco /3a(nXei

Kal TO
TlicTTeva)

Kvpie Kal

oXov

ofJLoXoyo)

20

Kal Xcyct 6 Upi3s

McTaXafJi^dvei 6 bovXos tov Qeov diaKovos 6 8iva to Tipiov Kal dyiov atpa

TOV Kvplov Kal 6eov Kal

(rcorj)poff f]p.a)V

Irjaov

Xpiorou

els dcjjecriv

avTOv dpapricou

Kal els C^fjv alcoviov

p,TaXap6vTOs 8 tov 8iaK6vov

ToyTO

\kye\. 6

25

Upevs

HH'ATO TOON )(eiAea)N coy ka! AcpeAe? tac anom'iac coy ka! tAc AMApxiAC

coy nepiKAeApie?
t6t

Xa^wv TOV

ayi-ov Sictkov

o-iroyyijci tcS dyico (riroYYcp irdvv

6 8idKovos lirdvco toO

KaXus Kal

TO ayiov iroTTjpiov t^ KaXv|ip,aTi,

ofioicos

|jLTd

Kal

dyiov iroTTjpCov diro-

TrpoaoxTis Kal cvXa^Eias aKCTrdfei

4m

tov ayiov 8CaKov

dvaTi0if](ri

30

TOV darepa Kal to KdXvp.p,a

elra ciriXeyci tt^v ttjs cvxapio-Tias evxTJv 6 Upevs [AVO-TiKcas

Evxapicrrovfiev
Tji

croi

beaivoTa (piXdvdpoiTre, evepyeTa tcov

irapovarj rjp.epa KaTrj^icoaas

opGOTOMHCON

rjpiSiV

pT]a-ov T}fxS>v TTjv

THN oAoN,

rjiids

twv

yl/'vxoov

(TTTjpL^ov r]p.ds ev

C^Tjv, d(r(f)dXicrai f]pS)v

TM

tt]v

pxeTai

MeiA

is TTjv

(po^ov

iKecriats ttjs

crov.

Ovpav tov dyiov pT|p,aTOS Kal 6 8idKOvos

KvvT|<ras aira^ Xa|ji|3dvci Trapd

tov Upccos to dyiov

ni'cTeooc kai

irpocr-

iroTTipiov jierd evXajBcias Kal

Gvpav Kal v4;wv 8ikvvo-i tw

0ov

otl Kal

(po^cp crov Tovs ndvTas, (ppov- 35

Ta diajBrjpuTa' evxais Kal

evdo^ov deoTOKOV Kal denrapOevov Mapias Kal TravToav tcou dyicov

Kal ovTcos dvoiyovo-i

rjpcov,

eTTOvpavloiv crov Kal adavaTOiv pLVCTTTjpioiv'

Xaw Xeywv

atahhc TrpoaeXdere

40

The Byzautme Rite

39^

6 xopos

EyAorHMeNOC 6 epxoMeNOC In onomati Kypioy

Geoc Kfpioc

lov

aov rov

oeiTTvov

hmin

KAi ene(})ANeN

6 x^pos

dvKa6V irpocTTipxovTO

[t6t 8 Kal

uvari-

^ ^

TToWaxoi) Yiverai Kai vvv oo-aKis

KOV arj/XepOU vie &0V KOLVCOVOV

7rapdXa(3e'

/ze

/\

CrOL

Scoa-CO

lO 6

'lovSa^

dW

oby

^
MnhcGhti

aXXa iroXXaxov

KaOdn^p

v\jv

ttis

|XTaXap.pavov(n

XeiTOvpyias 8id tt\v

5u6p 8^ .Ivat dp06v]

^6 tepcvs Xtyei tu koivojvovvti

MTaXapPdi/L

''

Moy

Kypie

th

en

'

vird

X^ydn^va^

eiKoXCav

A770-T^9

to tcXos

(ierd

eivai

Td Kal

Kupie Kai o/zoXoyo) ktX

n.i(TTvb)

/r

Xe'YOVo-i

^^"^ ''*P*"^

tols
^

,
/"

(plXrjfJ.d

yap

ixrj

'^

OV

ov

Koivtovovvres.

/j

Ueov

'

BACiAeiA coy.

,
^ .
o 8iva

'

>

SovXos rov

,f

TO TL/iLou Kai ayiov

r

>

aipa tov Kvpiov Kai

(Tco/za /cat

Oeov Kal acoTTJpo^ rjpcov Irjaov

15

XpLarov

e/y d(pecnu

TLcov Kal

eh

'O 8c Upcvs cuXoyei tov Xaov liriXeYwv

ZoocoN 6 0eoy ton Aaon coy

ka'i

Ev

^anri^ofjieuou aov

'lopSdyrj

ypco67] TTpoaKvyrjaLS'
(Toi

AfAnHTON a

C^rju aldn/LOvy.
K4>a)V(os

eyAorHcoN thn kAhponomi'an coy

o xopos TO diroXvTiKLOv

20

avrov dpap-

T-iis

Tip.pas

Kvpie

tov yap yevvrjTopos

17

r)

rpidSo?

rrjs

k(f)a-

^copr] 7rpoafj.apTvpi

yioN ouofid^ova-a Kal to TTncyma u eiAei nepic-

TepAC e/Se^aiov tov Xoyov to do-(paX9

25

O
6

eTTLcpayeh

XpiaTe

Geos Kal Toy Koapov

Bo^a aoL\

Kal

tricrTp<J)Ovcriv

pLV

BidKovos dTro0ep,6vos Iv avTf] to dyiov iroTTipiov Xcyet irpds tov lepca

Kal 6 leptus els tt|V dytav Tpdwcfav Kal

o t 8idKovos

"YyJAcocrov

6 hi Upcvs

30

(jxoTLcras

'YvpcbeHTi

em

Ovp-iql

Toyc OYpANOyc 6 0e6c kai en! hacan thn yhn h 2^62a coy

etra XaPc!>v tov ayiov 8tcrKov tiOtjo-iv

Kovos Kpq,Ttov aiiTov

p-Ct'

XaPwv TO ayiov
'^

Rompotes

i-ni tt|v

dirOTiG-rjo-iv

^oj irpds tt|v

atiTov

iroTTipiov Kal in(rTpa4>ls irpds

XpiariaviKri

rjOiKfj

tov StaKovov Kal 6 8id-

K(|)aXTJv

uXaPeias Kal decopuv

dTTcpx^Tai els Trjv irpoOeoriv Kal

Kal

deanora

Tpls Xeyojv KaO' catn-ov

Kal \(iTovpyiKTj

Ovpav ou8V Xfytav

8^ Upevs iTpoaKVVT|oras

tt)v

Gupav opd tov Xadv

Athens 1869,

p. 381.

The LiUiTgy of

St.

Chysostom

397

XcyCOV JXVO-TIKWS

Ev\oyr]TO^
cira

6 6eos

rjfjLoou

K<t>(dvei

7rduT0T vvv Koi del kol els tovs alcovas t5>v

djiriv.

alcoi/a)u.

(thanksgiving)
Kal ^6\0wv h BiaKOvos Kal

'OpOol fj.ra\a(36uTe9 roov

kol

kirovpavLOdv

cttcis

Oeicou

tw

auvTrjOei tottco

dyicoi/

(ppLKT(ov

^coottolcoi/

Xcy^L

d^pdi^rcou

rod Xpio-rov

dOavdronv
[iva-TrfpLoav

a^/coy v\apL(Trr](TCo/iev tco Kvpio)

^AvTika^ov

craxTOV kXerjcrov

Trju rjpepay ndaai/

ktX

K<})WV1f)0-LS

'^Otl
T(p

av

eLp7]viKr]v

tlTTO TO{)

ktX

UpCClJS

dyLaaiios rjpcou Kal aol rrju 86^av dvaireixiroixev

el 6

UarplKal

10

reXdav dyiav

tS> Tlo)

i9 T0V9 al5>vas t5>v

Kal

dy/o) TIj/ev/iaTL vvv Kal del Kal

ro)

aicovcoi'

15
6 xopos
'A/JL'qy.

<THE DISMISSAL)
'O tcpeus

'En eipHNH

20

TTpoeXdcofiei^

6 xopos

'En onomati

Kypi'oY

6 SlOLKOVOS

Tov KvpLov

SerfQcdiiev

6 xopos

Kvpie

eXerfCTOv,

Kvpie

eXerjcrou,

25

Kvpie kXerjcov

Aeanora dyie evXoyriaov

i\iyji\

O
crol

6iri(rdd|Jij3o)vos

K<j)a)vov[XVT)

irapd tou UpEws

e^co rot) j3T|p.aTOS

eyAofo^N Toyc eyAofoyNTAC ce Kvpie kol dytd^aiv tov9 enl

neiToiOoTa? coocon ton Aaon coy ka) eyAorHCON thn KAHpo- 30

NOMiAN coy TO

7rXi]p(0fjLa rrjs

eKKXr]atas (TOV (pvXa^ov' dyiaaov

The Byzantine Rite

398
ToifS

AfAnoaNTAC

duTLSo^aaou

rfj

Toyc eAni'zoNTAC

km

tov

eynpenei^vN

Tr]v

coy*

oi'koy

elpijuTji/ ro)

ce'

Kocrfio)

aov

kKK\r](TiaLS (Tov^ rols Upevcri, tol9 (Saa-iXevaiv

5

Kal iravrl

tS Xaco

aov'

otl

e/c

Tlm Kal

aov TOy HATpoc toon

del Kal e/y rovs atooj/as tS>v

TavTrjs St TXo-0i<rT)s 6

direXGwv tv

To

TrXrjpcofjLa

rfj

djii^u.

alcoi/coj^.

lepevs clcrepxeTat 8id

p.V

twv olyiwv Ovpwv koI

irpoGto-ei Xeyet ttJv irapovo-av tix''iv |xvo-tikws

tov vo^ov kol twv

tt po(j)r]Ta>v

avTos vndpxc^v Xpiore 6 debs

6 nXrjpoiaas nacrav ttjv TraTpLKTjv oiKovopLiav, TrX-qpaxrov

Tas Kapbias

Tjpaiv

({)Cjc>tcon

di/a7rejjL-

UuevpaTi vvv Kal

dyico

ra>

rats

arparw

han AoapHMA

ka'i

Kal aol TTju Bo^av kol ev^^apiariau Kal vpoaKvuTjaLV

TTopev TO) Tlarpl Kal tco

17/iay

Scoprjcrai,

-qficov, tco

haca Aocic apaGh

TeAeiON ANCjoGeN Icti kataBaTnon

10

avroifs

(tv

aov SvudfieL kol mh efKATAAinHC

OeLKrj

x^P^^

'^"''

TrdvTOTC vvv Koi ael Ka\ els tovs alcovas tcov alavcov.

fjna>v

v(f)poavvT}s
dp.rju.

*0 Skxkovos

ic

Tov KvpLov

8er)6S>ixev

6 lp1JS

EyAofiA KvpLov
^dpLTL KOL

eXeo? avTOv eXOoi

Kal

(piXavOpocnTLa

iravTore

k(\)

ymac

vvv Kal del

Kal

avTov

ttj

e/y

tovs

2o alcovas tcov alcovcov

6 xopos

'Aprjv
tlra o Upcvis

Ao^a

aoL 6 Oeos

tj/jLoov

So^a aoi

6 Xaos

25

Ao^a TIaTpl

Kal

Kal Tlco Kal dyico Uvev/jLaTL

vvv Kal del Kal

e/y

tovs alcovas tcov

alcovcov.

d/jLT]V

Kal YtvTat diToXvo-is

{'O ev 'lopSdvT) vTTo' Icodvvov ^aTTTLaOrjvaL KaTaSe^dpevos Sid

30 Tjpatv acoTrjptav]

XpLaTos

ttjv

6 dXrjdtvbs O^os rjpcov ktX (p. 361).

'O 8e SiAkovos eiCTcXOwv Kal avTos 8id tov Popeiov (itpovs o-vaTtXXti rd aywi
jierd (})6pov Kal TrdcTTjs do-4)aXLas wcrre p,T]8v ti
Tj

KaTaXi4)0-rivat Kal

twv dyav XeTrTOTaTwv

tKireasiv

diroviirTcrai Tds X^^PO'S Iv tc^ ativT|0i TOirtp.

The Liturgy of

St.

Chrysostom

399

<THE EULOGIA)
Eira dvaYiv(oo-KTai 6
tf/aXiJios

'O h\ Upcvs l^eXOciv

lirojicvos

Xa^ TO

X7'

SCScoo-i t<^

'AvTiSwpov.

EyAorHcoo TON KypiON eN hanti

KAipCp Kt\.

(THE DISMISSAL OF THE MINISTERS)

Etra i<rX0wv ev tw ayicp

pTi(jiaTi

diroSveTai ttIv UpariK-iiv o-toXtiv Xty^v

NyN AnoAyeic ton AoyAoN coy ktK

aytos a^avaros eXerjcrov

'A-yios 6 Geo's, aytoy io-;^vpof,

Ilavayia rpias eXerja-ou

(Tvyx'^PW^^ ray dvofiias

evKev Tov ovofiaros crov
Kvpie

10

Kupie l\dcr0qTi rais afxapTiais

rjfias'

rjixas

Kal vvv

Ao^a.

rjucov'

deanora

ayie iiricrK^-^ai Koi 'laaai ras daOeveias

fjplv'

Kvpie

ikerjcrov,

ekerjcrov,

Kvpif

rjixoav

eXeJ/troi/

Kal vvv

Ad^a.
liarfp

'5

T]ixcov

tlra TO diToXuTiKiov tcO Xpvaoo-TojJiou

'H TOV
(f)aiTicreVj

arop-aros

aov KaBdnep

a.(f>i\apyvpiae

vnedci^ev'

TaTTivo(f)po(TVPT]s

Xpvaoajope

tco

-nvpcrbs

Koapco

aWa

rrpecr^fve too Aoyco

cKkapyfracra

X'^P'-^

drjcravpovs evanedero,

aols

Xoyois

Xpiarw tS Geo)

to

7rai8vcov

(r<o6rjvai

tus

'"'7''

olKovpevrjv

v\fros

iraTep

r]p.lv

ttjs

^ladvvi) 20

^Javxcis fjpcov

TO

KvpL eXerjaov

Ad^a.
TrjV Tipi(OTpav

ddia<f)d6pa)S

Kai vvv

25

tmv ^epov^lp Koi ivbo^oTepav davyKpiTcos

Qeov Aoyov TeKovcrav,

Trjv

Ta>v <Tpa(j)ip, Trjv

ovtms Bcotokov^ ae pfyaXvvopfV

Kal iroiei diroXvaiv

I'O ev^lopbcivrj vno'loodwov ^aTtTKrdrjvai KaTade^dpevos KrX;

Kal irpoaKvvifio-as Kal cuxapio-TTjo-as

TtXos

TTJs 06ias

t^

0tp

t-irl

irdo-iv ^pxTai.

XciTOvpyias tov Xpvo-oo-TOjxov

30

THE PRAYERS OF THE LITURGY

4.

OF

S.

BASIL

ACCORDING TO THE MODERN TEXT

(THE DISMISSALS)
EuX'n "'"ep Tuv KaTT)XOup.fva)v irpo rfis OLYias dva<j)opds

KvpL
TTOLvra TO,
r

6 lepevs Xcyei p,vcrTiKu;s

6 $09 rJIXCOU 6 V OVpauOL^ KarOlKOOU KOL eTTL^XiTTCOl/ kirl

epya aov, iwL^Xeyjfov

kirl

tov9 SovXov^ aov rovs Karrj-

^ovfievov^ T0V9 viroKeKkiKOTas rovs lavTcov av^evas kvcoTriov aov

KOL 80s avTols Tov eXacppou ^vyov

Troirjcrov

avrovs

P-^Xtj

TL/iia

TTJs

ayias aov eKKXrjaias kol Kara^icoaov avTOVs rov Xovrpov

Trjs

TraXiyyeveaias J

p.aTos
10

'qv

TTJs

rrj? a^eo-ecoy rcou afiapTLon/

d^Oapatas eh

kirtyvcDaLv

kol tov kvBv-

aov tov dXtjOiyov deov

i]fJLa>v.

<THE PRAYERS OF THE FAITHFUL)

Eux^

^v Kvpi
jjLvaTTJpLoy,
15

KaTiBei^as

air

irio-Twv TrpcoTT]

rjpTu

to pteya tovto ttjs

acoTTjptas

KUTrj^Lcoaas rjpds Tovs TaneLvovs kol dva^iovs

BovXovs aov yeveaOai XeiTovpyovs tov dytov aov OvaiaaTrjpiov'

aif

LKaucoaoy rjfids

Trj

Svi/dpei tov dyiov

aov nuev/xaTOS

els ttju

diaKoviav TavTrju Iva dKaTUKpLTcos aTavTes kvo^TTLOv Ttjs dyias

S6^r)s

aov 7rpoady(op.iu aoL Ovalav aheaecos' av yap et 6 kvep-

yS>v TO,

ndvTa

kv irdai'

Bos

Kvpie koI

virep

tcov

r]/j,eTpcou

The Liturgy of
a\iapT'r]iidTCdv koX roav

Ovatav

Trjv

tov Xaov dyyorjfiaTcov

kol ev7rp.6a8eKTOU eycoTTtou

rj/j.a>i^

vaxTLv

dym

Tiju

aov nvevpaTOS

So^t]? crou Xcirovp-

crv kvio-^^va-ov

ttj

BiaKovLav TavTrjp

Tr]v

e/y

rjpd?

<JTopaTO<s i)pS)v e/y to

xdpiv TOV dyiov aov TTvevpaTO?

OeaOai

ay (as

crov KareucoirLov 7779

(tov Qvcnaa-Tripio^'

Xoyov ev dvoi^eL tov

rip7v

yei^eaOai

6 (rrijcra^ 77/xay tov? raireLvovs Kat djiapTCoXovs kol 5

rj/ia>u^

TOV dyiov

SeKTrji^

(Tov.

kv eXeei kol OLKTip/ioL9 rrjv Tairel-

6 e7rLcrKyjfdfLuo^

dva^Lovs SovXovs
yelv tS>

401

SevTcpa

EviXTj iricTTcov

'O 0O9

Basil

St.

8vpdp.L

Kal

809

eTTLKaXeiaOai

tcou peX.XoyTcou npoTi- 10

eirl

Soopcou.

(the offertory)
Eix^

Kvpte

6 6eos

rj/jid>y

VTro8d^as rjplu

TavTr]v^ 6

npOCrKOp.l8T]S

TTIS

6 KTLcra?

Kal dyaycbi/ e/y ttju

r}fj.d9

680119

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e/y

qplv ovpavioav pvcrTripicov olttokoXv^iv'

e/y

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8LaKovtav TavTrjp kv

dyiov'

v86K7]aou

KaLvrjs

aov

Trp6a8^aL

8r]

Trj

el 6

^cotjp

^apiadpevo?

15

r)pds

Oip.ei'os

8vudpL tov Trvevp-aTos aov tov

Kvpie tov yeuiaOai rjpds 8LaK6vovs

8La6i]Kr]9,

Trj?

XeiTOvpyovs tcou dyioav aov pvaTrjpicov

irpoaeyyi^ovTas

rjfids

<jv

dyico

T(p

aov

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KttTa TO TrXrjOos tov eXeouy aov Xva yevocipeOa d^ioL tov irpoa(^epeiv

aoL TTju XoyLKTju TavTrjj/ Kal

rjp^Tepcov

Tcop

d/JLapTr)p.dT(ov

fjv

TrpoaSe^dfievo? e/y to dyiou Kal

oapriv vco8ia9 dvTLKaTdnep'y^ov

aov TTvevpaTos.
Tr]u

XaTpeiav

^/?eX Ta

kiri^Xey^ov

rjpcou TavTiqv

'8(opa,

duaifiaKTOV Ovaiav virep

Kal twv tov Xaov

kcj)

dyvorjiidTCdv'

voepov aov dvaiaaTijpioy

rjpii/

rjpd?

Trju

^dpiv tov dyiov

Kal npoaSe^ai avTtji^

coy

7rpoae8e^fjo

Ncoe ray dvaias, 'A^padjx Tas 6XoKap7rcoaL9,

M(oaa)9 Kal Aapoov ray Upcoavi^a?, ^a/iovtjX ray elp-qvLKas'

npoaeSe^co

XaTpdav
8^ai

e/c rcoi^

coy

dyicou aov dnoaToXcou tyju dXrjOiprjy TavTrjp 30

ovtco Kal k tcov y^eipodv

Ta 8d>pa TavTa kv

a^ico6ipT9

25

0eoy Kal eVi^e knl

X^LTOvpyelv

ttj

rj/icoi/

tcou dpapTa>Xcoy

^(prjaTOTrjTL

d/jie/jL7rTC09

D d

t5
^

aov KvpL

dyio)
*

aov

'iva

npoaKaT-

OvaLaaTijpico

The Byzantine Rite

402
TOV

VpCOfJ.U

r)/J.epa rrj

KOI

IXL(t6oV t5>V TTLCrTCdV

kv

OLKOVOflCdU

(j)pOVLjl(idV

Tfj

(po^pa rr]S duTairoSoaem (tov 7779 SiKatas.

(anaphora)

'O
5

d^iou

a)i/,

SeanoTa Kvpie Oee TIdrep wavTOKpaTop

kol SiKaiov Kol Tvpenov

CO? dXrjOcdS

dyicxiavvrjs crov ae
(Tol

V)(^apL<Trdu

avi^rerpijifiiur]

Kal irv^vparL TaTreiuaxrecos

XoyLKTjv ravTiju Xarpetav r]pS)v' otl av

rds Sui^acTTeia^

dKOva-ra?

aov,

ov^

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15 86^7]^

XpioTTov TOV fieyaXov

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eafTO)
20

77

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ea-TLu

TTyoo ala>v(ov

TTj^
o-e

kv Travrl KaipS>

kol

yrj9

^(orj

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tov

TTJ9

vofitas,
7]

25

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dyaOoov,

alodvicov

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ndaa

aol XaTp^vei Kal

to.

<pcc>s

kv

dXrjOiuos,

to dXrjOLuou

dXr]0La9 irvevpa,

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aol

rj

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re

aol ttju dtSLov dvane/jLTreL

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TO,

ttj^

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crcppayh

dyaOoTTjTOS,

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dKaTdXrjTrre
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riyy

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nap' ov TO TIi/Vfia to dyiov k^e^dyrj^ to

TO

Kal

6 KaOi^fiei^os kirl

6p(o/j.kv7j9,

6eov

aij?

tov

aocpia

crov

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au'eaeis

ovpavov

d^vcraovs,

di^aXXoicore

dTTf^piypaTTTe

ndaas ra?

iroLrjcraL

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Kvpi

dTrdvrcov,

tcov

KTLcrecos 6p(op.j/r)^ re Kal

09

ra

Si-qyria-aaOaL irdvTa

rj

Sea-TTora

^apiadjievo'S

Kal tls iKavo^ XaXijaai

10 Yjplv Tr]u entyvaxTLv Trjs crrjS dXrjOetas.

aov

rfj

evXoyeLu ae irpocrKwelv

ere

So^d^eiv top jiovov ovtoo^ ovra Geou kol aol

KapSia

7rpocr(ppLU ev
TTji/

ere

alv^lv ae vp-veiv

7rpo(TKVi^7]Te^

fxeyaXoTrpeTreia ttjs

ad.

ae

yap

alvovaiv

dp^al k^ovaiai Svvd/iei?

naptaTavTaL

kvkXw

to.

aepacpip, k^ TTTkpvyes t(o kvl kol e^ nTepvyes r<S ipL, Kal Ta79
30 jxev

Sval KaTaKaXvTTTOvaL

T0V9 TToSas Kal

Tah

to,

Trpoaayna kavToov,

Tah

8e

Sval

Sval ireTop-eva K^Kpayev eTepov irpos to

Tpoy dKaTanavaTOL^ aTop-aaiv daiyrJTOis So^oXoyiai^

The Liturgy of

Basil

St.

403

6 Upcvs

cK(|>a>V(os

70V kiriviKiov v[Lvov aSovTa ^oS>vTa K^Kpayora Kal Xeyovra

xopos

dyios dyL09

" AjLO'S
6

Mera

lepevs cTreiJX^Tai jjlvo-tikus

Kal rjfid?

ol d/iapTcoXoL ^ocojiev

aov Kal

Kal

o<jlos

dvdpcoirov ^ovv Xa^cov

(Tiav

dno

Trj9 yrj?

reOeiKa^ avrov kv

Tip,i]aas

^0)779

TOV dXr]6ivov &0v tov

avT(>'

kv BiKaLoavvrj

r^?

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ddava-

Tpv(f)fj9

rijprjcreL

rfj

10

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afj

tmv

dXXd irapaKovaravTa aov

KTiaavTO? avTov

Kal

Trj

dirdTj]

tov

15

vTra^OevTa veKpcoBivra re tol^ OLKetoLS avTov TrapaTTTco-

6(peco9

/laaiv k^copLaas avTov kv

napaSeiaov eh tov
k^

kXrjcpOr)

^s*

acoTTjpiav

TTjv

SiKaLOKpLaLa aov 6 0eo?

oiKovopcov

amco

kv

ttj

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)(^eipcov

kXeov9

aov

kXdXrjaas

toov

rjp.iv

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eh

eScoKas

dTrkaTpey\ra^

ttjv

tov
tyiv

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kK

aov' ov

knoirjaas

e/c

e/y

yap

d7raTpd(pT]s 20

dyaOe ov8e kireXdBov

aov dXX* kTreaKe-^co TroXvTpoTrco^ Sid airXdyyva

8vvdpeLS

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KaO eKdaTrjv yevedv evapeaTrjadvTMv

aoi^

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aov

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avTco

^piarcD

t(o

TO TrXdapa aov eh TeXo9

epya

Kal ik6vl

TrapaSeicrcp

rco

on

nXdcra? yap tov

rjjjuv'

Kal aTToXavaiv alcovicov dyaOcdv kv

kvToXcov aov kirayyeiXd/ievo^

yijv

jxeyaXoirpeneia rrjs dyLW-

ttj

eu irdai tol^ epyoLS (tov

dXr]6Lvfj irdvTa kirriyayes

Kpta^L

(f)L\dv6p(x)iTe

Kal Xeyofieu "Ayios ^X oa^ dXrjOcos

Kal Travdyios Kal ovk eart fiirpov

(Tvvr]s

SianoTa

tovtchv toov fiaKaplcou Svudfiecov

k^aTreaTeiXas,

knot-qaas

Sid aTopaTOS Tcov SovXcov aov tcov TrpocprjTcov

rjpTv Trjv

peXXovaav eaeadai

acoTrjptav,

kneaTrjaas (pvXaKar

^o-qOeiav, 'dyyeXovs

25

vopov

ore

8e

rjXBe TO TrXijpcopa tcov Kaipcov kXdXrjaa^ rjpiv kv avTCD tS> vico

aov

ov Kal tovs aloova^ knoirjaa^'

8l'

86^r}9

aov Kal ^apaKTrjp

irdvTa

Tcp

Trjs

diravyaapa

viroaTdaem aov

(pepcov

Trjs

re Td 30

p-qpaTL Trj^ Svvdpecos avTOV ou^ dpiraypov rjyrjaaTO

TO elvai laa aol

kirl

TrJ9

0? a)v

r<S

yrjs McpOrj

eco Kal TIaTpl

Kal tol9

dXXd Oeoy

dv6pd)iT0LS

D d

a>v TrpoaicovLO?

avvaveaTpd(pr] Kal kK

The Byzantine Rite

404

aapKcodeh kKevooaev

ayta^

TrapBkvov

eavrou

r^y

Xa^cou, av/xfiop^os yeuo/iei^o^ t< ado/jLaTL

Iva

yap

eweLBr]
5

Kal Sid

dpaprtas

Toh

vib9 6 a>u kv

yvvaiKos

e/f

dvOpocnTOV

Sl'

Trjs

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yeuSpeuo^ vtto vopov

avTov
10 TO)

crov

TTpoaTaypara
lS(oXcov

irpocr-qyaye

KTTjcrdpevo?

rfj

TIvevpaTL

diroaTrjaas

TO)

rw Koapco

dyicp

rjpds

Xaov

iavrco

irepLovcnov,

I'va

Svvarov KpareiadaL

kyevero

C(^rj9,

veKpcov iva
ei'y

f]

e/c

vtto rrj^

8\

t(>

Oavdrco

rfj

rpirrj

rjpepa,

(pdopds rov dp^-qyov rfjs

dirap^V rcov KeKoiprjpevoiv rrpoaroroKos kK rd>v

rov^ ovpavovs kKddiaev kv Se^ia

KarkXine

PacrtXeiov

veKpcov dvdaracnv^ KaOori

avro^ rd rrdvra kv irdai

v'^r]XoL9 09 Kal fj^ei

25

rcov

iavrov rd ndvra

TrXi^pcoat]

Xva rd^ oSvva^ rod Oavdrov Kal dvaard?

rjv

tovtco, Soi/s

dpaprlav Kal KareXOcbv

vtto ttjv

Kal 6SoTroLi]aa? wdar] crapKl rrjv

ovK

aapKl

rfj

irXavrj^

rrji

dvrdXXaypa

eScoKev iaurov

Sid rod crravpov e/y rov aSrjv

20

kv

Kal KaQapiaa'i kv vSari Kal dyidaa's

KareLyopeOa TreirpaphoL

(p

dpaprtav

kmyvaxTeL aov rod dXrjOcvov eov Kal

r}pds

Updrevpa, Wvo<i dyiov

kv

Mapia?,

denrapOeuov

Kal
ttji/

Kal kpiroXLTevadpevos

acoTTjpia?,

Uarpos

15 TO)

povoyev-qs (rov

kv rco 'ASdp diroOurjo-KouT^s ^oooTTonjddxni' kv avTco

'iva ol

\pLcrrS)

O^otokov

dyia'5

Qeov Kal Harpo^ yevopevos

koXttols (rod rod

rrjs

evSoKTjcrei'

rj/icov

avrov-

So^rj^

eh rov Koapov

d/xapTia elarjXOeu

17

Odvaro^,

Lk6uo9 rrjs

rfj^

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a-v[i[i6p(f)0vs

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diroSovvat iKdar<x>

vnopvrjpara rod

rjplv

npoirevctiv,

rrjs

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peyaXcoavvr]^ aov kv

Kard rd ipya avrov.

acorrjpiov

avrov

irdBovs

ravra a irporeBeiKapev Kard rds avrOv kvroXds' peXXcdv ydp

k^LEvat

kirl

Odvarov
^(orj^

30 Kal

rfj

rov

Ikovo-lov

vvKrl

fj

XafScDV dprov

dvaSu^as col

krrl rcov

rco

Kal

doiSipov

rrapeSiSov
dyicov

0ea) Kal

Kal

iavrov virep

^coottolov
rrj^

avroi

rod Kocrpov

avrod Kal d^pdvrcov \eLpcov

Uarpl ev^apiarriaas evXoyijias

dyLaa-a? KXdcras
eScoKe

roh

dytoLS

avrod

paOqrah

Kal

aTToaroXoLS

eiTTcov

The Liturgy of
Adhere (pdy^rc tovto
eh

St.

fxov earl to acofia

Basil
to vrrep

405
vfjLOdv KX6fj.i/oi/

d(pa-ij/ afiapTicoi/

6 xopos ij/dWei

'A/ITJV
6 8e tepU3 (XVCTTIKUS

*OfioLOiS Koi TO TTOTrjpLou

Kepdaa?

c/c

Trjs dfXTreXov Xa^coi/

V)(api(rTrj(Tas euXoyijaa? dyidcra^

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Tov yevvfjixaTOS

K({>d[>Vb>S

T0?9 dytois avTov fjLaOrjTah Kol diroaToXoLS

eiTTcoi^

TIieTe

e^ avTov irdvTe^' tovto Icttl to aifid pov to ttj^ Kaiprj^ SLadiJKrj^ 10

TO virep

vjx5>v

eh

kol ttoXXcov K)(vi^6pi'ov

dcpeaiv dpapTLcoj/

6 xopos vl;d\Xi

'Aprju
6 Upevs KXivas tt)v Ke<J)a\Tiv t-ircvx^Tai fJiuo-TiKws

Tovto

rroielTe

dpTOV

TOV

eh

KOL TO

OdvaTov KarayyeXXeTe kol

MepvrjpevoL
iraOrjpdTcov,
e/c

ovv

TOV

TTOTijpLOU
ttjv eprjv

SeairoTa

TTLVTJTe

TOV

rjpeh tcov acoTrjptcov

ttj^

avTov

TpLrjpepov Tacpfj^,

dvoSov^ ttj^

Kal

TfJ9

e/c

r^y

Se^icov 20

evSo^ov

Kal

avTOV irapovaias

tS>v acov aol

K(j>U)VCOS

npocr^epopev KaTa irdvTa Kal Bid irdvTa

6 XOpS v|/d\\l TO

Xe vpvovpev

it^

kpOV

avdaTaatv opoXoyeiTe.

eh ovpavovs

LTa

ad eK

TOVTO

Oeov Kal IlaTpb? KaOeSpas

(j)oPepds SevTepa9

TCL

Kal

tov (coottolov crTavpov^

veKpS)v dvacTTaa-eoDS, ttj^

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oadKL^ yap dv eaOir^Te

ttju eprju dvdpvr](nv'

TOVTOV

ere

25

evXoyovpev aol ev^apiaTovpev Kvpie

Kal Seopedd aov 6 Oebs rjpcov

6 ItptVS KXlVaS TTIV K6c})a\T|V CTTCVXtTai fJLVCTTlKWS

Aid TOVTO SeanoTa navdyie Kal rjpeh

ol

dpapTcoXol Kal

dvd^LOL SovXoL aov ol KaTa^LoaOevTes XeiTovpyelv tco

OvaiaaTrjpio), ov 8id Tas SiKaioavvas rjpcov, ov
TL

dyaOov

eirl Trj^

yfjs,

dXXd

povs aov ovs e^e^eas nXovaicos

dym

aov

ydp enoLijaapev

Sid Ta eXerj aov Kal tov9 oiKTipecj)'

rjpd^ OappovvTes irpoaeyyt-

30

The Byzantine Rite

4o6
^ofieu

Tov dyiov
KOL

aov dvaLaa-rrjpio) kol irpoOevTes ra avrtrvTra

dyicp

TO)

kol aiiiaro^ rov XpLcrrov aov aov Seo/xeOa

(Ta>fjLaT09

TrapaKaXovjiey ctyte ayicnv ^vBoklo,

o-e

kXOilu TO IIvevfj.d aov ro

5

KLfiua

ravra

Soopa

" Ayiov

kol

ttj? o"^?

r]iids

koX

euXoyrjaai

avrd

kol

dyaSei^ai rov fieu dprov rovrov avro to TLfiLOv

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KOL acoT7Jpo9

TOVTO aVTO TO TLjXLOV

lo

'Irjaov

Kal acoTTjpias

irpo-

dyidcrai

(T(h\ia

XpiaTOV, to

rd

kol

tov Kvpiov

Se

iroTrfpLOv

TOV KVptoV KOL OeOV KOL aoDTrjpos

af/Jia

XpiaTOV to kK^vBev

'Itjo-ov

rjfjLcov

r]/icoy

dyadoTrjro^
kiri

virep

TTyy

tov Koafiov

(corjs

*
6 SidiKovos

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d/jLTju

dfxrii/

h h\ tcpevs tirevx^Tai

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15

peTyovTa^

dXXrjXoLS

iucoaais

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pi-jSeva

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eh

dpTov Kal tov noTijpiov

eh

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eVoy

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rj

dyiov

eh KaTaKpifia

ttolt]-

aais peTaa^elv tov dyiov aaypaTos Kal atp,aTO^ tov -^piaTov

aov dXX' tva evpoopev eXeov Kal ^dptv p.eTd TrduTCov

tcou dyicou

Tcov diT alcdvos aoL evapeaTr]advTa)v TrponaTopcou iraTepcov iraTpi20

apyodv 7rpo(pr]Ta>v diroaToXoiv KrjpvKOiv evayyeXiaTcoy paprvpoov

6p.oXoyT]Ta>u SiSaaKaXoiu Kal TravTos Trvevp-aTOS SiKaiov ev TrtaTei

TeTeXeioop-evov
etra K4>a>vcos

e^aLpeToas

Trjs

25 8eaiT0Lifr]S rjp.d)u

Travayia^

dy^pdvTov

vnepevXoyr]pevrj^

OeoroKov Kal denrapBevov

evSo^ov

Maptas

6 xopos v|;dX\i

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b 8 ip6tis tTTivx^rai \ivcniKU)S

TOV dyiov

Icodvvov

TrpocfyrJTOV

irpoSpopov Kal ^airriaTOv, tcou

30 dyicop Kal navevcpijpcov dnoaToXcou, tov dyiov rov Seivo? ov Kal

TTjv

p.vriiir]v

To

eiTiTeXovpev Kal irdyTcov rcov dyioav aov Siv

Tah

Mera/SaAdp' to) TlvfvfJiaTi gov Ta)'Ay'iw Ik ttjs tov Oeiov XpvcroffTufjiov Xfirovpyias fieraypaipiv Ofcopov^fvov Kara avvra^iv ovk e'xtt X'^P^^ ov5fiiav ivravOa (Is
T-qv TOV jx. BaaiKdov aW' 'ioTi wpooOrjfCT) ToXfxrjpSj^ irapa Tivos "yivofiivq els Kal
"S'.KobTjfxos vTreaTj(i(iaj(Tv ev tw nrjSaKia) avrov (Kavovi i9' ttjs ev AaoSt/cfta SwvoSov).
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'

The Liturgy of
f

iKeaiais

'

7rpoKKoi/jLr] fieucoy err

eTrLaKeyjraL

VTat)0a

0e6y Kal

rjfid^

|xvT)}JiovVi

fj.vqaOrjri

TTOv

arov

(pm rod npoaco-

eirLarKoird

to

Kvpie

dyia^ aov Ka6o\LKrj?

'^Etl (rod Seo/ieOa fivrja-drjTL

rrJ9

Kal dnodToXLKrjs eKKXtjaias rrjs diro nepdrcov

Kal

olKovnevrjS

dp-qvevaov

aifiaTL rod y^picrrov

l^^Xpi TTJ^

Kal virep

Kvpie
Kal

a)u

Tcop

8l' a)y

Kvpie

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avTr]v

rjv

^dpiaaL avTols

Kal e0' of? avrd

dvrl

tS)v

Kvpie

Kal TaTs oiraT?

tQ>v

(tov

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7rpoo-^K6jj.L(ray

Kal KaXXiepyovpTooi/

Tcoy KapTro(popovvT(i>v

Ta aldnna, dvrl

Mi'TJaOrjTL

pi^p,vr]\ikv(3iiv

rchv

Trei/rjrcoi/-

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Ta

kinyeLQiv

dvrl

kiroypdvLa^

(Tjxvfj

opecn Kal cnrrjXaioi?

kv kpr]/j.LaL9 Kal

ttj? yrj?

Kvpie

tS>v

ottXco

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rjfjiepa 7roXe/iov,

ttjv

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eOvr]

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ndarjs

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dXrj-

kirl

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iroXefiovs

dvacpaipeTOv
rrjs

r)p.coy

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kiricrKiaaov

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Kal

yrj?-

amcdv tov

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Kal iravTos tov Xaov aov iva kv

^lov

TrJ9

kvicr^vcrov

VTTOTa^ov

XdXrjaov eh

kirl

evSoKia? (jTecpdvaiaov avTOvs'

Ke(paXr]v avTOiv kv

r]av)(^iov

dcrKrja-L 20

evae^ea-TdTcou Kal Tria-TOTdrcov

^acriXecov ovs kSiKaicoaa? ^acriXeveiv

vyjrcoaov

tcov

TToXLTeia Biayovroiv

MvTjordrjTL

6eia9,

15

Ta dcpOapra

tcou (pOaprcou

Mui^aOijTL Kvpie Tcov ku TrapOevta Kal evXa^eia Kal

Kal

ti/J-lo)

10

rd Scopd aoL ravra

avTovs to?? nXova-ioLS

irpocTKatpcov

r(p

alS>vos

dyiais (tov kKKX-qaiai's Kal

dfJLL\jraL

eo)? Trepdrcov rrj9

7rpLe7roL7j(r(o

aov Kal rov dyiov olkov tovtov arepecoaov

avvreXuas rod

Mvri<j6r]TL

rah

nduTcov ra>v

Kal wv jBovXcrai tcOveutojv

6vc|xao-Ti

dvdnavcTOV avrovs ottov

kv

407

iXTriSi dvaaTacreodS C^fjs alcovtov

KOL

Basil

St.

elprjvrjv

kKKXr]aia? aov

yaXrjvp avTOdV rjpepov Kal 30

evae^eia Kal ae/ivoTTjTL

dpyj\s

Kal

k^ovaias Kal

tcov

kv

The Dyzantme Rite

4o8
iraXartco

dSe\(j)coi/

dya6ov9

er

dyadovs

Mi/'qa-OrjTt
5

rfj

aov

kv

rfj

^prjorroTijTi
Treptea-TcoTO^

rod

aov

eXeoi^y

eKOpey^oi^,

rijiria

tov^

TTepLKpaTTjaou'

avva'^ov

Tjj

6)(Xovfj.euov9

nXeovai

evXoyovs

'

tcop Sl

Kara to

ray

tov9 ireTrXaurj/ieuovs

VTTO

opcjyavcdv

elScbs

'<^K^eov

rj

Xrjdrjp

eKaarov

rj

eXevOepcoaow

toIs

yr]pS>v

Kal fieTaXXoL? Kal e^opiai^ Kal TTaarj

T7J9 fxeydXrjS

Xaov aov

d^or)6rJTcoi^^

r)

aov evairXay^^uLa^' Kal

avTcou

ixvrjaOrjTL

Kvpie

6 6^09

r]fj.a>u

Kal

to irXovaiov aov eXeoy, ndaL Trape-^oav rd

Kal

cop

r]fj.i9

ovk

e/ii^rj/iovevaafiev Sl'

nXrjOo^ ovopdrcov avrb? fivrjiiovevaov 6 Qeos

ttji/

KaaTov K K0LXia9
T(>v

Kal

Kal t(ov fiiaowTcou Kal toov evreiXafxei/coi/

TTpbs aoDT-qptav alTrjiiaTa'

dyvoLav

kaKOp-

virepdainaov^ aL)(jiaXa)T0V9 pvaai, voaovu-

rj/xd^

iravTO^ tov

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kirl

tovs

eiravdyaye

avpoSevaov'

oSonropovaL

toTs

Toh dva^LOLS v^a6aL vnep

Kal

yrjpas

Kal dvdyKrj Kal nepLaTdaei ovTOiv [ivrjiiouevaov 6 Qeos

tS>v dyancopTcou

20

dKaOdpTcou

TTuevp-aTCoi/

Kal TTavTcnv tS>v Seo/iiycov

rjfjLLv

to

dyia aov KaOoXiKfj Kal dnoaroXiKfj eKKXrjaLa' tov9

'laaai^ tcou kv p-qfiaai

OXLyjret

SLanqpijaow

o/jLouolo,

naiBayodyqaov,

oXiyoy^rv^ovs Trapafivdrjaai,

avfXTrX^vaov^

TrpoarrjOL,

Kal

elpTjut]

veor-qra

ttjp

eirLavudyaye^

10 7riafiepov9

25

aov

Xaov kol

ra rajxeia amSiv einrXrjaov Travros

dyadov, ra^ av^vyias avrcdv eu

ra

rovs

nourjpov^

tovs

alrtas diroXeKpOeyTcou Kal kXerjcrov avToijs Kai rj/id^

7rXrjOo9

15

Siarijprjaou^

KvpL rod

TToirjcrov

rov crTpaTOTreSov'

kol iravros

rj/xcou

dyaOorrjTi

-qXiKLav

fjLTjTpb^

Kal

Tr]v

avTOv' av

kXirls t5>u

^evoav acoTi^p, 6 t5>v nXeovrcoi^

Trpoarjyopiai^,

yap

Kvpie

dTrrjXTna/ieucoy^
Xifxrju, 6 rcov

avT09 Tols TvaaL Ta rravra yevov 6

elSco^

^oijdeta

rj

tcou

elSco^

)(^Lpa^o-

voaovvrcov laTpos'

eKaarov Kal ro

aLrrj/ia

avrov^ OLKOu Kal rrju y^petav avrov

30

Kal

Pvaai KvpL

rriv ttoXlv ^ rrju fiourju ravrrji/

^dopau dno Xi/iov

Xol/jlov

aeiafjiov

Kal irdaav ttoXiv

KaranovTiapLov irvpos

liayaipa's kTTiSpo/iTjs dXXo(pvXa)i/ Kal kjic^vXiov iroXk/xov

The LiHirgy of

Basil

St.

409

iTa tKcbcovei

'Ev npcoTOLS
01^

iivrjcrO'qTL Ki^ipie

rod dp^LenLcrKOTTOV

\dpL(TaL ral'i dytai^ crov eKKXrjaLats

paKpoTjfiepevouTa kol opOorop-ovvra rov \6yov Trj9

Kal o 8idKovos \Yi irpos

tov Setvos

euripov vyid
dXrjOeia^

(Trjs

Gvpa crTas

tt)

TTaVL^pCOrdrOV pi^TpOTToXlrOV

Tot) 86IVOS

tj/jIoop

elprivr} (tS)OV

e^'

klTLaKOTrOV

-q

oo-tus

Kal vTTep Tov irpocTKopL^ovTO^ ra dyia BS>pa ravra kt\

S,v

jjiexpi

r^

tou

Kal iravToyv Kal iracrchv

Kal 6 xopos i|;dX\t

T^al nduTCou Kal naacdv

6 8 lpUS

Kvpi

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fiovvTcov TOV

nXfjOos

TO

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avy)(copr]cr6i>

fioL

rrj^

ndv

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irdcrr]^
orrjs

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lo

Tr1JXTai, fJLVCTTlKWS

dXrjOeias'

Kal

crov

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pvrja0r]TL

Trj9

efifj^

opOoTO-

Kvpie Kara
dva^LOTrjTOS'

eKovcnov re Kal dKovcnov,

15

Kal prj Sid Tas kpd'S dpapTias KooXvarjs ttjv ydpiv tov dyiov

aov

7ri'VfiaT09

dnb

TOV 7rp(T(3vTpL0V,

irpoKeip^vcov Scopcou-

tcov

pv-qaBrfTL

Kvpie

TTJS iv XpL(7T(0 SiaKovia^ Kal TTaVTOS UpaTL-

Kov Tdyp.aTOS Kal prjSeua

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TO dyidv aov 6v(na(TTrjpLou

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20

ttj

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aov Kvpie,

aov olKTippols' (:VKpdTov9 Kal kiraxp^Xels

T0V9 d^pas r]iuv ^dpLaaL,6p^povs elprjVLKOv^

Trj yfj tt/oo? KapnocjiO-

ptav ScoprjaaL^ evXoyrjaov tov aT(j)avov tov kvLavTOv

TOT-qTOS

aov iravaov Ta a^tapaTa

(ppvdypaTa

KaTaXvaov

tcov kOvcov,
Tjj

kirLcpdv-qOi

ra?

Trj9

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Ta

tS>v kKKXrjaLcov, a(3iaov

tcov alpea^cov

25

knavaaTdaei^ Ta\e(o^

Svvdpet tov dyiov aov nvevpaTO^' iravTas rjpds

TTpoaSf^aL is TTjv ^aaiXeiav aov vlov^ (pcoTo? Kal vlov9 ripepa^

duaSei^ar

Kvpie

TTjv arjv elprjurju

6 6eos fjpcov, irdvTa

Kal Trjv ar}v dyaTrrfv ydpiaai r]piv

yap

dirkSoiKas rjpLu

30

K<{>(OVC0S

Kal

809

rjpLv

kv

ivl

aTopaTi

Kal

pia

KapSta

So^d^eiv

Kal

dvvpvilv TO ndvTLpov Kal peyaXonp^nes ovopd aov tov UaTpos

4IO

The Byzantifie Rite

Koi rod Tiov kol rod ayiov

Uvwiiaros vvv Kal

eh rov?

del Kal

alcovas Tcov alwvoiv

eira -mcrTp<J>ei irpos tt|v Gupav Kal euXo-ywv Xty^i-

Kal
5

Irjaov

earaL ra eXerj

XptaTOv

rod fieyaXov 6eov Kal

fiera iravraiv

eK<{)(uvajs

acorrjpo?

rjiicou

v/xcoi/.

<THE LORD'S PRAYER)

*0 Oeo?

6eo9 tov aco^eiu

rjficou

crv

r]

SiSa^ov ev^apio-

fid's

relv aoL d^Lco^ virep tS>v evepyeaLcov aov oov kirotrjoras Kal iroius

av

fieO' r)p.a)y

lo

KaOdpLaov

debs

6 TrpocrSe^dfiei^o?

r}/jLa>i/

ra Sa>pa ravra

navTos poXvcrfiov aapKos Kal nuev/xaro^

rjfid^ dirb

KaOap^

Kal SiBa^ov dyLmavvrjv kinTekeiv kv <p6^co aov Iva kv

T(D

fiapTvptO)

TTjS avvL8r]a(07

aov

T(ov dyiaajidraiv

^ptarov
15

avrd

(TOV Kal vTroSe^dp-evoL

firjSe

Tcov

daOevrj

XafjL^dvetv
20 d^L(09

(ppiKToov

'^v^fj

dXXd

Sbs

Kal yevcofieda

rjpcov

Kal firjSeva

r]jiS>v

aov tovtcov Kal kirovpavtoiv

Kal acofxaTL
rjfiiv

e/c

p-^xpi.

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vabs

tov

evoyov

fivaTrjpLotv

tov dva^Lcos avTcov /iTa-

rrj?

ka\dTr]S rjpcov dvaTTvorj?

vTToSkyeaBaL Trjv fxepiSa tcov dyiaapaTCov aov eh k(p68iov

^coij^ alcovLOV^

eh dnoXoytav evirpoaSeKTOV

^rjfiaTOS TOV -^piaTov aov otto)?

dyicov TCOV dir' alcovos aoL

TCOV alcovicov

aov dya6a>v

25

Kal KaTa^icoaov

rj/ids

dv Kal

fjTOLfiaaas

tov (po(3epov

fieTa irdvTcov tcov

Toh

dyairSiaL ae

Kvpie

SeairoTa fierd napprjaLas dKaTaKpiTCos toX-

^aaiXeia Kal

ebv TJaTepa Kal Xeyeiv

Xaos TO

UaTep

77

kirl

irapd rov lepecos

fidv kiTLKaXeLaOaL ae Tbv knovpdviov

aov kaTiv

ttjv

r]/J.eh

evapeaTr]advTCov yeva)p.e6a p.eToyoL

ol)V

tKcfjwvrio-is

OTL

d^ico? a^odjiev tov

7)fJ.cov

dyiov aov irvevfiaTOS. val 6 Oeb?

7roLijar}9

dyicp o-wjiarL Kal atfiaTi tov

ii^codcofiei^ rep

KaTOLKOvvTa kv Tals KapSiais

TTjv jLLeplSa

V7To8)(^6jivol

rj/xcou

77

rjpcov

SvvafiLS Kal

Kal TOV Tlov Kal tov dyiov Uvevp-aTos

ktX.

rj

86^a tov Uarpos

The Littirgy of

St.

Basil

41

<THE INCLINATION)

AkaiTOja Kvpte
TTapaKXrjaeco^

tov9

rcou

7raT/)p

evXoy-qaou ayiaaov kvhvvd\i()(Tov

an oar a ov,

TTOvripov

olKTipficov

vnoKeKXiKoras

Tvavrl Se

7]

a^Lcnaov dKaraKpirco^

{(ooTTOiQJi/ fivcTTrjpicoi/ Ci?

d<f>i(TLv

kol

O^os

iavrow

Trdar]^

K(f>aXa9

6)(i'pcocrov,

diro iravTO^ epyov

d.ya6(o

avvay^rov kol kut-

'kpyco

rcou

/J.Tacr)((:Li/

ra^

(tol

d^pdurcou

crov rovrcou

kol

dpapTicoy, L9 TJvevparos dyiov

KOLV(iyviav.

<THE COMMUNION)
Eira

Kai twv Xoiiruiv YfvoH-fV'^v ocra Kal Iv

TT]S jJiCTaXTjvJ/ecus TeXeioaGciaT^s

rfj

tov

Xpvo-oaT6|xov XeiTOvpYia irpocip-qTai eireuxeTai 6 Upevis p.vo-TtKws

'Ev^apicTTOvpkv aoL Kvpie 6 ^eo? rjpcoy

Toi)V

eTTi

p^TaXrj\jri

rfj

dyicav dy^pdvraiv dQavdra^v Kal eirovpavicou aou pvarr^pLcov

kn ^vepyeaia Kal dyiaa-p^ Kal idaei

a eScoKa?

r)/xTy

Kal tS>v

a-cofidTooi^

rjpkav.

yevkadai

rjpTu ttju

KoivcavLav rod dyiov arSpaTO? Kal

TOV \pLorTOV

(TOV

1?

iTL(TTLv

KpiTOv^ 19 TrXrjo-povrju

Skanora

avT09

dKaTaia\vvTov

ao^La9,

e/y

tacnv

eh dTTOTponr]v 7rauro9 kvavriov, eh

aov,

eh diroXoytav evirpoaSeKTOv

TOV ^pKTTOV

EuXTq tv

XpiaTe

tS)v y^vycdi'

dTrdvrcov

15

L9 dydiTT^v dvviro-

'^v')(r]9

Kal ad>paT09,

TrepLiroLrjaiu ra>u

Tr]v kirl

809

a'iparos

kvroXodV

tov (po^epov ^i]paT09

20

(TOV.

THE PROTHESIS)

<IN

^'HvvcTTaL

rcov

Tw

(TVo-TtiXai to.

Kal TeTkXeaTaL

6 Oeo9

rjpcov

yap TOV OavdTov

6<tov

a^ia |iv<mKuJs

eh

tt-jp

rjpeTkpau

Bvvapiv

to tyjs af}9 OLKOvopLa9 pvaTrjpiou' e(Tyopev

25

crov ttju purjpr]!/, etSopev TrJ9 dva(TTdaeoi)9 crov

TOV TVTToy, kveirXria-Qripev

TfJ9

dTeXevTijTOV crov C^rJ9, dnrjXav-

crapeu 7779 dKevdiTov crov Tpv<pr]9

rJ9

Kal kv tw pkXXovTL

alkJdVL

7rduTa9 r]pd9 KaTa^KoBrjvaL evSoKiqcrov' ^dpiTL tov dvdp^ov crov

TraTpo9 Kal tov dyiov Kal
rvi/

Kal del Kal

TeXos

dyaOov Kal

eh tov9 alawa9

^coottolov

tcou aloovcov.

TTJs 0ias XeiTOvpYiciS

tov

{jlcyciXov

aov 7ryevpaT09

dp-qv.
BacriXciou.

30

THE LITURGY OF THE ARMENIANS

5.

(THE VESTING)
While the priest

is

vesting the choir sings

When
fice he

this

hymn

on

The hymn of the vesting of the priest

With

privately

this wise

the deacon he goes into the vestry

where the vestments are kept

mystery deep unsearch-

able eternal which hast decked

with splendid glory the hea-

venly dominions,
10

the priest will offer the sacri-

must put on vestments

the

legions

chamber
UNAPPROACHABLE

of fiery spirits in the

of LIGHT

The ministers being vested each according

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
2o

Adam

image and didst clothe

with

gracious

didst

in a lordly

glory

in

him
the

garden of Eden, the abode of

delights
25

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

made immortal, clad in a garment that none
can take from him
tures

are

hath again been

prayer

priest says this

Lord Jesus Christ who

DECKEST THYSELF WITH LIGHT AS WITH
A GARMENT, thoU didst SHOW THYSELF
UPON EARTH in Unspeakable humiUty 5
and didst converse with men, who
wast MADE eternal highpriest after
the order of Melchisedec and didst
adorn thine holy church almighty Lord
who hast granted us to put on the same 10

thine

413

our

heavenly garment, account

me worthy,

thine unprofitable servant, at this hour

when

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

make

same

draw nigh

bold to

spiritual service of

to the

thy glory, to

be stripped of all mine ungodliness

which is the garment of filthiness and
be adorned with thy light: remove
my wickedness from me and blot out

my

I be accounted
prepared of thee. 20

transgressions that

worthy of the
Grant

me

light

to enter

upon the ministry

in

15

with priestly glory

of thine holy things

fellowship with

them that have

kept thy commandments innocently,

so that

also be found ready for the 25

heavenly marriagefeast with the wise

virgins, there to glorify thee, o Christ,

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

Holiness becometh thine

HOUSE, who ART CLOTHED WITH
Like as thou art
MAJESTY.
girt

about with the glory of

holiness, so also gird us

about

now and

ever world without

end.

Amen.
Then

draw near and vest

him saying

the deacons

35

In peace let us beseech the Lord

Receive save and have mercy

WITH TRUTH

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-

Amen
And first he puis

out end.

the

Saghavart upon

head saying
Lord, put upon me the helmet of 45
salvation to fight against the power
his

The Byzantine Rite

414
Thou who
creating

arms

strengthen
5

didst spread thy

our

to

the

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
ever and world without end. Amen

For the Schapik

Clothe me, o Lord, with the garment OF salvation and with the
robe of gladness and gird me with
vesture of salvation by the grace
:

For
Clothe

my

Ourar

the

neck, o Lord, with righ-

teousness and cleanse

of sin

all filthiness

For
15

our senses with the crossdecked stole woven with gold

and flowers like Aaron's for
20 the

the Goti

heart and of my mind

them the thought of impurity and may the power of thy
grace abide in them at all times by

midst of

quench

my

in

the grace

For

honour of the sanctuary

Bazpan

the

Give strength, o Lord, to

and wash away

I

my

all

For
Clothe

my

Supreme

divine sovereign of

For

us with a robe as with love

to be ministers of thine holy

cleanness

Vacas

the

neck, o Lord, with righ-

of sin
the

my

heart from

by the grace

Schourdchar

bright

garment

and

me

protect

with

me

against the wiles of the evil one that

I

mystery

in

Lord, of thy mercy clothe

beings, thou hast covered

hands

by the grace

teousness and cleanse

all filthiness

my

filthiness that

be enabled to serve thee

of mind and body

30 all

heart from

Let the girdle of faith bound in the

our thoughts as the

Bind
crown wreathes our head and

my

by the grace

be accounted worthy to glorify thy

name by the grace

glorious

After putting on all his vesttnents the

priest says

35

40

My

Heavenly king, keep thy

church immovable and maintain 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 Liturgy of

the

Armenians

415

<THE PREPARATION OF THE MINISTERS)

Then

the priest

Ktzord

SO WILL

coming

into the

Be THOU MY

Phokh

middle of the church washes his hands saying

WILL WASH MY HANDS

GO TO THINE ALTAR

LoRD

INNOCENCY, O

LoRD, FOR

JUDGE,

IN

AND

HAVE WALKED

INNOCENTLY
and

the rest of

Psalm xxvi

Glory be to the Father and to the Son and

Ghost
Now and ever world without end. Amen.
The

And

to

the

Holy
lo

priest

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

20

of the holy mother of God, the immaculate mother of thine

through the supplications of all thy

have mercy: pardon expiate
and forgive us our sins and account us worthy with praises
to glorify thee with thy Son and the Holy Ghost now and ever

onlybegotten Son, and

Hear

saints.

o Lord, and

us,

and world without end.

T/ien turning towards

I

all

confess before

25

Amen.

God and

tlie

people

lie

says

the holy mother of

God and

the saints and before you, fathers and brethren,

all

before

the sins

I have committed
for I have sinned in thought word and deed
and with every sin committed of men I have sinned, I have
sinned I pray you request for me of God forgiveness
:

30

The

God

[priests']

standing by anstver

mercy on thee and grant thee forgiveness 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
the potentate have

35

The Byzantine Rite

41

The

God

men

answers

priest

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
come through the grace of the Holy Ghost the potentate
and merciful unto whom be glory for ever. Amen.

the lover of

set

The bystanders

Remember

us before the immortal lamb of

God

The priest

Ye

lo

shall be

remembered before the immortal lamb of God.

The

clerks then

say Ps.

BE JOYFUL IN THE
Glory be.

c in

antiphon

LoRD ALL YE LANDS

Now

and ever.

The deacon
15

Through the holy church

let

us beseech the Lord that through

her he will deliver us from sins and save us through the

grace of his mercy
Almighty Lord our God, save and have mercy
Tlie priest

In the midst of this temple and in the presence of these

20

and bright holy signs and holy

divine
fear

in

we

worship,

we

glorify

thine

place,

bowing down

holy marvellous and

triumphant {Resurrection} and unto thee with the Father and

Holy Ghost we offer blessing and glory now and ever

the
25

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

Give sentence with me, o God, and defend my

CAUSE against THE UNGODLY PEOPLE
Phokh

and

Glory

be.

the rest of Ps. xliii

Now

and

The deacon
35

Again

in

peace

let

us beseech the Lord

ever.

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,

we

fear

worship,

we

bowing down

in

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.
If the celebrant be a bishop he shall draw over his breast the venerable eniiphoron

and approaching

to the

of fears, he shall say,

table

silently

who

O
and

of gifts and falling on his knees

and
is the

zvith

ivithout whispering, prayers to the

10

copious flow

Holy Ghost 15

dispenser of the work

Prayer of S. Gregory of Narek {the 23rd chap, of his Book of prayer']

almighty beneficent lover of men, God of all, creator of all things visible
invisible, saviour

of the Father,
in thine

we

and preserver, provider and peacemaker, mighty Spirit

entreat thee with open arms with loud groanings of prayer 20

awful presence

we draw

nigh in great fear and trembling to offer

unsearchable power, being as thou art

this reasonable sacrifice, first to thine

sharer in throne, in glory and in creation with the unchangeable majesty of

the Father and searcher as thou art also of the hidden deep mysteries of the

almighty will of the Father of Emmanuel who. sent thee, who is the saviour 25
and quickener and creator of all. Through thee was made known to us the
threefold personality of

By

incomprehensible.

God undivided, whereof thou art known as one, o thou

thee and through thee did the offspring of the patri-

archal family of old, called seers, declare aloud and clearly things past and
things to come, things wrought and things not yet come to effect.
Thou,
o energy illimitable

30

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

who after the same pattern spreading first the liquid

on high didst in lordly wise form out of nothing, o mighty, 35

the mystery of the font

element as a

veil

the complete natures of

all things that are.

By thee all creatures made by
thee shall be renewed at the resurrection, the which day is the last of this
existence and the first of the land of the living. Thee also did the firstborn

Son, thy fellow and of the same essence with the Father, in our likeness, obey

with oneness of

will, as he did his Father.

Thee he announced as the true 40
equal and of the same substance with his mighty Father
he declared
that blasphemy against thee should never be forgiven, and stopped the
impious mouths of thy gainsayers as fighters against God, while he the just

God

E e

The Byzantine Rite

41

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

Amen

without end.
5

again he repeated

Jt shall

to the

same

wonderfully

contemplation of light be

effect

until confidence through

and

certified

upward
again

bishop

the

revealed,

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,

TO advocate with

keepest the saints

art

our

set us now free from all unclean

will of the most high Father
deeds that are not conformable to thine indwelling, that the light of thy grace
which enlighteneth the eyes of our mind be not quenched within us, for
that we are taught that it is by prayer and the incense of a godly life that we

and saving

who

with groanings unutterable, who

and cleansest sinners and makest them temples of the living

the Father of mercies

are united with thee.

And

forasmuch as one of the Trinity

is

being offered

and another accepteth, wellpleased in us through the reconciling blood of his

firstborn Son, do thou receive our supplications and make us an habitation
unto honour with every preparation for partaking of the heavenly lamb and
20 for receiving without punishment of damnation this manna of life, of new
And let our every offence be consumed by
salvation, that maketh immortal.
this fire, like as was the prophet's by the live coal brought in the tongs, that
thy mercy

in all

may be proclaimed

as the Father's lovingkindness manifested

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

through the Son,

great lovingkindness and save

the blood of Christ

unto

all,

30 will and

that in

me by

all

this

who have been

thy grace

and

in all

purchased by

thy godhead be made manifest

which is glorified together with the Father

one power of praise

in like

honour with one

in

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
Meanwhile
proper

,0

to the

which

is

is

drawn

the clerks sing

day or
the

to

and

so

a meghedi

else the folloiving

Hymn

of Censing

In this abode of votive offerings

in

the

Lord

temple

remains during the

Then

zvhole prothesis']

the celebrant

comes

to the table

of gifts where the protodeacon brings the

wafer and the celebrant takes
,

in

^^"^^^

""

'^'

^
remembrance

Christ

'^^

it

and

7->"'y

of our Lord Jesus

The Liturgy of
assembled together for the
mystery of worship and supplication for the holy sacrifice, here round about in the
upper hall of this altar we form
a choir, with sweet spices
Favourably receive our prayers 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

intercession

Armenians

the

Then taking

wine he

the

form of a

the

419

cross

poitrrs

the

into

iH

it

chalice

saying

For the remembrance of the saving

dispensation of the Lord God and our

Saviour Jesus Christ

Then he says privately

S.

this

prayer of

John Chrysostom

own God, who

SEND FORTH the heavenly bread, 10
the food of the vi'hole w^orld, our Lord
Jesus Christ, to be a saviour redeemer and benefactor, to bless and
God, even our

didst

to sanctify

us

do thou, o Lord, thyself

bless now^>j4this presentation: receive 15

of

thy virgin mother accept the

supplications of thy ministers

it

on thine heavenly

Remem-

table.

good and lover of man as thou

art, both them that offer it and them
for whom it is offered, and keep us
ber,

without rebuke in the priestly minis- 20

tration of thy divine mysteries.
For

holy and glorious

the most honour-

is

majesty of thy glory,

able

of the

Father and of the Son and of the

Holy Ghost, now and ever and world

Amen.

25

without end.

Then he covers (the

The Lord

is

oblation')

saying

king and hath put

ON GLORIOUS apparel

and

the rest

of Psalm

Now

Glory be.

Then he burns
I

xciii

30

and ever.

incense saying

offer incense before thee, o Christ,

a spiritual fragrance

receive

it

for

a sweetsmelling savour on to thine 35

holy heavenly and immaterial place
of offering: do thou in

its

stead send

upon us the graces and gifts of thine

Holy Spirit for unto thee we offer
glory with the Father and the Holy 40
Ghost now and ever and world with:

out end.

E e 2

Amen.

The Byzantine Rite

420

who with thy blood

Christ

hast

made thy church

than

appointed
5

brighter

midst

and

heavens

the

hast

her

within

after

the pattern of heavenly hosts

orders

of

prophets

apostles

and holy teachers we, priests

deacons readers and clergy
assembled here, burn incense
before thee as Zachariah did
:

lo

of old

Accept from us our prayers

which we offer with the incense,
of Abel, of

the sacrifice

like
'^h

Noah and

Abraham

of

Through the

intercession

of

thine heavenly hosts maintain

firm

ever

throne

the

of

Armenians
Hymn of the church

the
20

The

Rejoice

greatly,

Zion,

DAUGHTER of light, holy mothcrchurchwith thy children adorn

and embellish thyself, o fair
spouse and heavenlike sanctuary, for the anointed God,
:

25

being of being,
ficed

in

thee

reconciliation
3

ever sacri-

is

unconsumed
of

the

in

Father

and distributeth his own body

and blood in expiation of us
for the

fulfilment of his

dis-

pensation

May he
35

grant forgiveness to

the founder of this temple

The holy church confesseth

Mary mother

the pure virgin

of God^ from

whom

Then

hath been

the curtain is

the priest conies

down

drawn

of the church along with

and
the

and censes the church and the

and then returning bows three

deacons
people

aside

censing into the

times

to the altar.

The Liturgy of

Armenians

the

421

given us the bread of immortality

Give

and the cup of rejoicing.

ye him blessings in
spiritual songs.

(enarxis)
The protodeacoH standing

in the

midst of the church proclaims

Sir, give a blessing

The

aloud

priest

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
77?^ clerks

say the

Shamamout accor-ding 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

Again

in

peace

let

20

us beseech the Lord

Receive save and have mercy

Sir, give a blessing

The

priest

Son and to
Holy Ghost now and ever and world without end. Amen

Blessing and glory be to the Father and to the

the

Peace

^ be

The

And

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

glory incomprehensible, whose mercy is unmeasurable and thy
Lord

our

35

The Byzantine Rite

422

clemency boundless look down according to thine abundant

love towards mankind upon thy people and upon this holy
temple and abundantly perform thy mercy and pity on us and
:

on them that pray with us for unto thee is fitting glory dominion
and honour now and ever and world without end. Amen
:

Then

psalm and

the clerks sing the

hymn

appointed for the day

is king and hath

PUT on glorious apparel

{The Lord
lo

Christ the king, consubstantial

who
been made man of

with the Father,

us hast

for

the

holy virgin

King of glory, o

Christ,

glory to thee

15

Thou who

by

voluntary

death hast slain death and by

thine

incorruptible

resurrec-

While they sing

HERITANCE, guard the fulness

sanctify them
love come to greet
THE BEAUTY OF THINE HOUSE
glorify us, o Lord, by thy
divine power and forsake not
them that put their trust in
thee for thine is the power
and the dominion and the glory
world without end. Amen

of thy church,
that

in

renewed the world

King of glory, o Christ,

tion hast
20

glory to thee)

the priest says privately

Lord our God, save thy

PEOPLE AND BLESS THINE IN-

Peace be

Thou

that

to all

teach

didst

us

pray thus in common

and with one accord and didst
promise to grant the requests
all

to

TWO OR three gathered

TOGETHER IN thy NAME fulfil

of

25

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
.^o

come

life

o God,

man and
glory

everlasting

art

unto thee

dominion

and

world without end.

.^5

One

for thou,

good and a lover of

fitting

is

honour

Amen

of the eight alternatives appointed for ordinary Sundays.

The Lihu'gy of
Glory be

to the

Son and

to the

Then while

Father and

to

the

A nnemans

the

all

Holy

the clerks give glory they

boiv before

bowing

priest

Ghost

423

the sanctuary

and

the

holy table says pri-

to the

vately the prayer following

Now

and ever and world

Amen

without end.

God who

Lord

hast

dis- 5

thy lifegiving

posed in heaven the troops

and armies of angels and arch-

blood hast enlightened the holy

church, we sing to thee with

glory, cause that along with our

Thou who by

angels for the ministry of thy

entrance there be an entrance

angels saying

King of glory, o

Christ,

10

of holy angels ministering with

us and with us glorifying thy

goodness

glory to thee}

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
Thett one of the deacons takes

up

the holy Gospel \^front the altar

of the people

the altar offers the book to one

The

clerks sing the

priest says privately

Holy God who dwellest

25

of the feast

the
HOLY place and with the song of

Holy God

the trisagion the seraphim praise thee

holy and mighty

holy and immortal

who

{didst rise from death}

have mercy upon us

Holy God
holy and mighty

holy and immortal

who

The

proper Trisagion

and going round

to kiss'\

{didst rise from death}

have mercy upon us

and the cherubim

glorify

and

in

all

the

heavenly hosts adore thee thou who 30

didst out of nothing bring all creatures
:

who didst make man after

own image and likeness and

into being,

thine

didst adorn him with all thy graces

and didst teach him to seek wisdom 35
and good understanding and didst not

pass over the sinner but didst ordain

for

him repentance unto salvation

thou hast vouchsafed unto us thine

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.
Receive, o Lord, out of the mouth of

holy and mighty

holy and immortal

who
5

{didst rise from death'

have mercy upon us.

hymn

us sinners the

of the trisagion

and keep us by thy goodness, forgive

us

all

our trespasses voluntary and

involuntary,

sanctify our souls and

minds and bodies and grant us to
SERVE THEE IN HOLINESS ALL THE DAYS
OF OUR LIFE through the intercession
:

of the holy mother of

who

thy saints

God and

of

all

since the world began

have been wellpleasing unto thee for

holy art thou, o Lord our God, and
unto thee is fitting glory dominion and
honour now and ever and world with;

Amen.

out end.

Then
20

Again
the

in

the deacon

peace

proclaims

let

Meanwhile

Lord our God, accept the fervent

of thy servants
have
mercy upon us after thy great
GOODNESS send down thy compassion on us and on all this people

Lord

supplications

77?^ clerks

Lord have mercy

25

arms

the priest with open

says this prayer privately

us beseech

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
The

Let

clerks

o Lord, be committed

us,

unto thee

Have mercy upon

GOODNESS.

o Lord our God, after thy great

us,

Let us

all

10

say with one accord

The

clerks

Lord have mercy

Lord have mercy
Lord have mercy

15

The deacon proclaims

Sir, give a blessing

The

priest

aloud

For albeit thou art God, thou art merciful and a lover of man,
and unto thee is fitting glory dominion and honour now and
ever and world without end. Amen.
Then he

kisses the altar

and goes and

on

sits

20

the steps.

(THE LECTIONS)
Then

the clerks begin to sing the

Saghmos Jashon

appointed for the day

{Thou, o God, art praised in Sion

and unto THEE SHALL THE VOW BE PERFORMED IN JERUSALEM;.
Then

the

Prophet

is

25

read

{Hear, o heavens .... your hands are full of blood

Isa.

i 2-15}.

Then

{Holy

the clerks sing the

Mesedi

^q

thy temple wonderful in righteousness

Ktzord
Phokh Thou, o God, art praised in Sion
AND unto thee SHALL THE VOW BE PERFORMED IN JERUSALEM }.
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

clerks sing the Alelon

Jashou

Alleluia

Alleluia

(Lord thou hast become gracious unto thy land

THOU HAST TURNED AWAY THE CAPTIVITY OF JaCOb}.
The deacon proclaims

Orthi
The

Peace

priest

^ be to

Th^

And

10

with

all

clerks

th}^ spirit

deacon

Hearken with

fear

The deacon

The holy Gospel according

I

Th

Glory be

to

{Matthew}

clerks

to thee, o

Lord our God

The deacon

Proschumen
The

God

20

Then

clerks

speaks

the deacon reads the holy Gospel

{At that time Jesus went on the sabbathday .... even

OF the sabbathday 5. Matt, xii 1-8}
and

at the

Glory be

25

end of

it

to thee, o

the clerks

say

Lord our God.

(MASS OF THE FAITHFUL)

(THE CREED)

And
30

after this the

deacon says the Nicene creed in full

We 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 Lit7irgy of

the

Ai-menians

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
in the gospels, who came down upon the Jordan, preached
:

10

We

apostle^ and dwelt in the saints.

We also believe in
one only universal and apostoHc church: in one baptism,
in repentance^', in propitiation and forgiveness of sins: in the
resurrection of the dead, in the everlasting judgment of souls
and bodies, in the kingdom of heaven and in the life ever-

'''the

t'

15

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, give a blessing

The

priest says after S.

Gregory the lUmninator

him who was before all worlds by adoring

the holy Trinity and the one godhead of the Father and of the
Son and of the Holy Ghost now and ever and world without
end. Amen.
But we

will glorify

So printed editions and some mss. Other mss. and Nerses iii (cent, vii) have
Nerses of Lampron (cent, xii) implies both forms.
See
Catergian De fidei symbolo quo Armenii iituntur Viennae 1893, p. 15.

'

in the apostles.'
^

On

o. c. p.

'

baptism of repentance' as probably the original reading see Catergian

16.

The Byzantine Rite

428

(the prayers)
The deacon proclaims

Again

in

the

peace

While they sing the priest says

Lord
The

clerks

10

15

Again in faith let us beseech

and request of the Lord
God and of our Saviour
Jesus Christ at this hour
of worship and of prayer,
that
he will make us
WORTHY OF ACCEPTATION,
that
the
Lord
will
hearken to the voice of
our supplications, that he
receive the requests

will

Lord and Saviour

our

who

Jesus Christ

Lord have mercy

of our hearts, forgive our

this

prayer privately

us beseech

let

art great in

mercy and abundant

in gifts of

who at this
own will didst

thy bounty: thou

hour of thine
endure the sufferings of the
cross and of death on account
of our sins and didst abundantly grant the gifts of thine

Holy

on

Spirit

apostles

make us

we beseech

the

blessed

also,

o Lord,

thee, partakers of

thy divine

gifts,

giveness of our

of the

for-

and of
receiving the Holy Ghost
sins

trespasses and have mercy

upon

^o

us.

May

our prayers and requests

at all

times enter

and may he grant

in good works in

into the presence of his great majesty

us

united

in

one

faith

to

labour

righteousness

That he
25

May

will

bestow on us his grace of mercy

the almighty

Lord save and have merc}^

The

Save

clerks

us,

That we may pass in peace this hour of the

day now before us let us ask of the Lord
30

The

Grant

The

The

angel of peace to guard our souls

let

o Lord
sacrifice

and the

clerks
it,

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

Armenians

the

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 God

Tlie clerks

Let

us, o

Lord, be committed

unto thee

Have mercy upon

GOODNESS.

o Lord our God, after thy great

Let us all say with one accord
us,

The

10

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

Peace

^ be to

The

And

priest

all

clerks

25

with thy spirit

The deacon

Let US worship
The

God

clerks

Before thee, o Lord

The

priest

'

30

aloud

With thy PEACE, o Christ our Saviour, which passeth all

UNDERSTANDING and words, defend us and keep us fearless
from all evil, enrol us among thy true worshippers who
WORSHIP thee in spirit and in truth for unto the allhol}^
:

35

The Byzantine Rite

430
Trinity

fitting

is

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

^ you

all

clerks

Amen.
(THE GREAT entrance)
The deacon

The

Let none of the catechumens,

none

of

little

faith,

none

priest takes off his saghavart

table

of the penitents nor of the

15

unclean draw nigh to this

divine mystery.
The

The body

the heavenly hosts sing

unseen and say with unceasing
:

HOSTS
The deacon

Sing unto our Lord God, ye

clerks, spiritual songs with
sweet voice
Then
3O'

the clerks shall sing the

according

to the

Hagiology

proper of the day

iFor Palm Sunday, Pentecost^ the

Church and the feast of the Angels and
for other Sundays

35

With

the angelic order, o God,

thou

hast

church.

filled

None

and prays

in secret

bound by
FLESHLY passions and lusts is worthy
to approach thy table or to serve thy
of

us

that

are

is

a great thing and a fearful even for

thine

holy

Thousand thousand

archangels stand before thee

Yet

the heavenly hosts themselves.

through
thou,

thy

infinite

goodness

measureless

Word

of

the

Father,

wast made man and didst appear as

our highpriest, and

voice

Holy holy holy Lord of

->-

if

kingly glory: for to minister to thee

clerks

of the Lord and the

blood of the Saviour are set

20 forth

a bishop he takes off his emlphoron as

well: and then he bows before the holy

as

lord

of

all

commit unto us the priesthood

for this ministry and unbloody immolation, for that thou art the Lord our
God who rulest over things in heaven
and things on earth, who sittest on
didst

the cherubic throne, o lord of seraphim

and KING OF Israel, who alone art

HOLY and DWELLEST IN THE HOLY
PLACE.

beseech

thee

who

alone

good and ready to hear, look upon

me thy sinful and unprofitable servant
and cleanse my soul and my mind
from all filthiness of the evil one and
by the power of thine Holy Spirit
enable me, that have been clothed
with the grace of the priesthood, to
stand at this holy table and to sacrifice thine immaculate body and thy
art

The Liticrgy of

the

Armejiians

431

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

from

men

in mystic

song

Holy holy holy Lord

neck bowed down, turn not thy face

away from me and reject me not from

among thy servants, but vouchsafe that

me

unworthy servant for

thou art he that offereth and is offered,
that receiveth and giveth, o Christ our

a sinner and

of

hosts}

God, and to thee

we

offer glory

with

thine eternal Father and thine allholy 10

and good Spirit now and ever and

world without end. Amen
Meanwhile
\Jn

the gifts are

removed [by a

some churches and on some days the following is done.

as they come burning incense to the holy mystery

is finished

Ln

to the table

deacon~^\

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

20

the cherubim

clerks

mystically figure forth

then

coming towards

the east the

deacon says

2'-

up an highway for
him that rideth upon the
heaven of heavens towards
THE EAST

Cast

and sing the thriceholy hymn

30

to the lifegiving Trinity

then

coming towards

the south the

deacon says

God SHALL COME FROM THE

SOUTH AND THE HOLY ONE
FROM MOUNT PaRAN
lay

we

aside

all

35

worldly cares
then

coming

the bearer

to the steps of the altar

of the holy mystery says at-

tentively

Lift up your heads,

40

o ye

The

432

Dyza7itiiie Rite

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

Lift up your heads, o ye

gates yea lift them up, ye
everlasting doors, and the
king of glory shall come in
:

The

Who

The Lord
and

solemnly

priest

the king of glory?

is

of hosts

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 toivards 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
30

the priest

WILL WASH MY HANDS

GO TO THINE ALTAR.
I

burns

incense.

he washes his hands saying

IN INNOCENCY, O

The deacon

Again

in

peace

let

of
The

2c

Again

in faith

clerks

Lord have mercy

and purity let us

prayer of Athanasitis

Lord God of hosts and maker

us beseech

the Lord

LoRD, AND SO WILL

all

all

beings,

who

things into

of nothing,

who

didst bring

existence out
also in

love

towards mankind didst honour

The Liturgy of

the

Armenians

433

stand in prayer with awe

our earthly nature by raising

holy table of

us to the estate of ministers

not with scruple or

of so awful and inexplicable

before

God

the

a mystery

offence, not with guile or

not with

fraud,

deceit, not with

doubt and

not with

faith

little

mind,

pure

with love,

overflowing with

works
prayer
table

the

us

let

before

of

and
good

full
all

stand

of

thine

onlybegotten

sins to us that taste of

it

in

find

mercy

'5

in

the day of his appearing

and at the second coming
of our Lord and Saviour
Jesus Christ. May he save
and have mercy
The

10

holy

the

God and

grace

of

and grant this bread and cup

for a remedy of forgiveness of

heart, a perfect faith, being

filled

and consummate it into

body and

tion

blood

single

to

the mystery of the

with a right conversation,

a

Lord

thou, o

offer this sacrifice,

accept from us this presenta-

but

whom we

or

wiles

20

clerks

Save, o Lord, and have

mercy
The deacon proclaints

^5

Sir, give a blessing

The

Through

Saviour Jesus Christ with

the

priest

aloud

the grace and love towards

Holy Ghost

is fitting

whom

glory dominion and honour

ever and world without end.

(THE

now and

30

Amen.

KISS OF PEACE)

The

Peace be

I<

The

And

mankind of our Lord and

unto thee, o Father, and to

priest

with you
clerks

with thy spirit

Ff

all

35

^^^ Byzantine Rite

434

The deacon

Let US worship

God

clerks

77;.?

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
lo

clerks

Christ hath been manifested amongst us

seated himself here

among

mystery

this divine

God, which

is,

hath

the peace hath been proclaimed, this holy

greeting hath been enjoined

become one soul,

bond of perfectness enmity

the church hath

the kiss hath been given to be a

hath been removed and love been spread abroad

15

Now, o ye

your voice and bless with one

whom seraphim sing
the hallowing song

ministers,

raise

accord the united godhead unto

Meanwhile they

On

kiss the holy table

festivals

and one another

some add

this

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

30

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

Armenians

435

clerks

Mercy and peace and a

sacrifice of praise

(THE 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

lO

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

77!^ clerks

It

On

And we

is

festivals in

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
and say

make

choir and

25

shout with sweet voice

While they sing the priest says privately with clasped hands the prayer following
It

is

very meet and right with earnest diligence always to

who by thine immaterial

30

adore and glorify thee. Father almighty,

and fellowcreator

Word

didst

remove the hindrance of the

who having made the church his own people reckoned

all those who believe in thee his property and was pleased to
dwell among us in a material nature taken by dispensation
from the virgin and as a divine architect framed a new work,
curse

F f 2

3=;

The Byzantine Rite

436
making earth

into

heaven

for that

legions of watchers endured

he before

whom

even the

not to stand, awestruck at the

dazzhng and unapproachable light of the godhead, even he

became man for our salvation and granted to us to join the
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
Tlie cleiks

Holy holy holy Lord God of hosts

heaven and earth are full of thy glory
Blessing in the highest

15

Blessed

that didst come and comest

THE NAME OF THE LORD

art thou

IN

HoSANNA
While they sing the
20

25

Holy holy holy

in

THE HIGHEST

priest says privately ivith his

arms extended

and allholy and who is

he that will presume to compass in words thine infinite outflowings of lovingkindness towards us?
Thou who from of
old in divers manners didst take care of and comfort man fallen
in sin, by prophets, by giving the law, by priesthood and the
typical offering of kine, but in these last days, having torn up
utterly the sentence of condemnation touching all our debts,
didst give us thine onlybegotten Son, both debtor and debt,
immolation and anointed, lamb and bread of heaven, highpriest
and sacrifice for he it is that distributeth and himself that
art thou truly

30 is

distributed

in

the

midst of us without ever being con-

For having been made man truly and not in semblance and becoming incarnate by union without confusion
from the mother of God and holy virgin Mary, he journeyed
sumed.

through
35

life

with

all

the passions

out sin and of his free will

of our

human

life

with-

came to the cross whereby he

gave life to the world and wrought salvation for us. Then
TAKING THE BREAD in his holy divine immortal immaculate

The 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 SAVING
The deacon

give a blessing

Sir,

Tlie priest

Take eat this

for many for the
:

is

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

ij

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

Son unto death for our

we beseech thee through the

didst give thy

sakes as debtor of our debts,

shedding of his blood, have mercy on thy rational flock

The

25

priest privately

And

thy good onlybegotten Son delivered us the commandment 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.

30

<THE invocation;

And

We
this

he takes the gifts in his hands

therefore, o

commandment

and says

privately

Lord, presenting unto thee according to

this

saving m3^stery of the body and blood

of thine onlybegotten, do

remember the saving

sufferings he

35

The Byzantine Rite

43^
endured for

us, his

days, his blessed

lifegiving crucifixion, his burial of three

his divine ascension

resurrection,

session at thy righthand, o Father, and

his fearful

we

and

his

confess and bless

and glorious second coming

The deacon

Sir, give a blessing

77?^ priest then raising the gifts

little

offers

them unto

the Father,

and

then he places them on the holy table saying aiottd

And we

offer unto thee thine

The

In

all

We bless thee,

own

of thine

in all

and

we

While they sing

1;

clerks

things thou art blessed, o Lord

praise thee,

and we beseech
1

own

for all

lo

we

give thanks to thee

Lord our God

thee, o

the priest says privately with open

arms

We

20

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
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
The

And

30

3'ou all

clerks

with thy spirit

The deacon

Let US worship
The

God

clerks

Before thee, o Lord

35

Son of God,

sacrificed for our reconciliation

thou art being distributed

among

the shedding of thine holy blood,

on the

flock saved

to

us for bread of

we beseech

the
life

Father,

through

thee have mercy

by thy blood

The Lihtrgy of

Armenians

the

While they sing the priest htmtbling himself hows

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
Holy

consubstantial

Spirit

then the deacon standing close to the priest ivith great fear

and

reverence

says softly at every blessing

Amen.
and

Sir,

give a blessing

the priest signs the gifts with the sign

whom

of the cross saying in a

make

loiv voice

body
and blessing
this cup J* thou wilt make it really the blood of our Lord and
Saviour Jesus Christ thrice repeated by whom blessing this bread
and this wine ^ thou wilt make them truly the body and blood
of our Lord and Saviour Jesus Christ, changing them by thine
by

blessing this bread >^ thou wilt

of our Lord and Saviour Jesus Christ

it

truly the

10

thrice repeated,

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

by our hands the mystery of him who shares thy glory, we
Spirit of

beseech thee through the shedding of his blood grant rest to

the souls of our departed.

25

<THE intercession)
Henceforth the pnest does not raise his hands spread over the gifts but holds

them low and keeping

Through

his eyes

on them, he prays thus privately

and longed-for peace to the

church and to all orthodox bishops,

this grant love stability

whole world,

to the holy

to priests, deacons,

travellers,

to

those that

kings of the earth and princes, to peoples,

seafarers,

to

labour and

to

to

to

prisoners, to those

them

that

are

at

in

danger,

war among

barbarians

Through
fulness and

30

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

this give rest to all those

who

aforetime have fallen

asleep in Christ, to our forefathers, to the patriarchs prophets

apostles martyrs bishops presbyters deacons and the whole

clergy of thine holy church and to

5

who have

laity,

all

men and women,

died in the faith

The deacon proclaims
Sir, give a blessing

The

With whom we

priest

aloud

also beseech thee,

The

lo

Remember,

good God,

to visit us

clerks

o Lord, and have

mercy

The priest

We
made
15

beseech thee that

in this

God

of the mother of

holy sacrifice remembrance be

the holy virgin Mary, and of

the baptist, of the protomartyr Stephen and of

The

all

John

the saints

clerks

Remember, o Lord, and have mercy

Then

^^of

go to the right side

and proclaim zvtth clasped

the deacons

the table

We

beseech thee that in this

holy sacrifice remembrance

be

25

made

of the holy apostles

prophets

doctors

and

holy

all

apostolic

martyrs

patriarchs,

bishops,

presby-

ters,

orthodox deacons and

of

saints

all

^^^^

Lord,
and have mercy

On feasts of our Lord

We adore the blessed praised
glorious
admirable
and
divine

Christ

catholic

and

and
thine

apostolic

church which thou didst save

^ith the precious blood of
thine onlybegotten and didst
deliver
by his holy cross:
g^ant her unshaken peace

Remember,

Lord,
all

and
or-

^^^^^^

5b

holy

Lord,
bless

have mercy and bless

Remembe^o

30

The priest privately

Remember, o
have mercy and

Resurrection

of

^^^^^ ^^"^^P^ ^^^^ ^^^""^^^^

DIVIDE THE WORD OF TRUTH

among us

The Liturgy of
The

Glory be
On Saints'
beseech that

Armenians

441

clerks

to thy

Re-

Lord

surrection}, o

We

the

days

holy

in this

remembrance

be
made of the holy prophet
sacrifice

or

patriarch

martyr

apostle

or

or

God,

dear to

whose commemoration we

10

have made today

The

clerks

Remember, o Lord,
and have mercy)

We

beseech that

in this

holy

\^

remembrance be
made of our leaders and our
sacrifice

holy illuminators, the

first

and

Thaddaeus

apostles

Bartholomew, and Gregory

20

the illuminator

Aristaces

Verthanes
H3^sic

Gregory of
Narec
Nerses Cla-

Gregoris

25

yetsi

Nerses
Sahac

John

Daniel

Gregory and
Moses Tathe-

Orot-

netsi

Khat
Mesrobthe

vatsi

doctor

and of

all

the pastors and

chief pastors of

We

Armenia

beseech that in this holy

sacrifice

made

remembrance

be

of the holy anchorets

and God-instructed monks

Paulus

Antony

25

TJie Byzantine Rife

442

Evagrius

Polus
Macarius

Barsumas
John
Simeon

Onuphrius

Mark

the

Oski and his

companions
Sukias and his
companions

abbat

Serapion
Nilus

Arsenius

lo

and of all the holy fathers

and of their disciples in the
whole world

We

beseech that

made
15

this holy

in

remembrance

sacrifice

be

of the christian kings

Abgar

Constantine

Tiri-

dates Theodosius and of

holy and

all

pious kings and

Godloving princes

We
20

beseech that in this holy

sacrifice

remembrance

made

all

of

be

the faithful in

men and women,

men and children and
all of every age who are

general,

old

of
25

asleep

fallen
faith

in

Christ

in

and holiness
The deacon proclaims
Sir, give a blessing
TJie priest

30

And

patriarch of

all

aloud

our archbishop the venerable

Armenians, reverend N, for length of days in

especially

grant

us

sound doctrine
Then

the deacons

of the
35

table

go to the left
and proclaim

side

and glory
holy and immortal

this

prayer privately

We offer thee, o Lord our God,

thanks

While they sing the priest says

this

Remember, o Lord, and have

mercy and bless thy people

sacrifice

here present and. us that offer

for

The
which

on

is

of the Armefiians

holy table,

this

that thou grant

holiness of

Lit2L7^gy

it

to us for

the whole world, to the

them

our archbishop the venerable

with

reverend

who
Let

TV,

all

Armenians,

and

to the priest

offers this sacrifice

be for the strength and

victory of christian kings and
it

of pious princes

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

The
all

remember

for

all.

also

alms and render them

dues according to thy
wonted bounty, an hundredfold here and in the world to

come
Remember, o Lord, and have
mercy and have pity on the
souls

of the

departed

also,

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.

Remember

the poor

their

20

o Lord, the

soul of thy servant

and
have mercy on him after thy
great goodness and give him
by thy visitation rest in the

25

countenance and if
he be living save him from all
snares of soul and body
light of thy

Remember

Lord, them

also,

that have bidden us

remember

our prayers any that

alive or departed
direct
purpose of their prayers
ours to what is right
:

clerks

and

that

in

in this sacrifice

In

and grant unto

necessary and

unto thine holy church

remembrance of them be

made

is

Remember, o Lord, and have

mercy and bless the pilgrims
and them that bring forth fruit

holy church and to all orthodox bishops, especially to

patriarch of

sacrifice

profitable

life

Through this grant love stability and longed-for peace

to

this

them what

443

the

and
and
ACCOMPANIETH SALVATION and
reward them all with thine
imperishable and blessed good
things

30

are

35

J he Byzantine Rite

444

And having

cleansed

our

make us temples

thoughts,

to receive the

fit

body and blood

of thine onlybegotten Son our

Lord and Saviour Jesus Christ,

with

whom

almighty,

to thee, o

with

Father

thy lifegiving

and liberating Holy Spirit is

fitting
glory dominion and
honour now and ever and

'

Amen.

world without end.

<THE BLESSING)
The deacon proclaims

give a blessing

Sir,
J

The

And

priest

making

the sign

of the cross on the people says aloud

mercy of our great God and Saviour Jesus Christ

be with ^ you all

the

The

Amen

clerks

and with thy

<THE LORD'S PRAYER)

20

While

The deacon

Again
the

in

peace

us beseech

let

clerks

of mercies,
that

With all the saints whom

we have commemorated esbeseech the

pecially let us

Lord
For the holy and divine
holy

which
table

is

sacri-

now on
us

let

this

beseech

the Lord

hath accepted

thou

makes

this

pro-

says this prayer

it

God who

on his holy

and Father

we thank
hast

thee for

been pleased

our defaulting nature

above the blessed patriarchs
because thou wast called their
God, but in pity for us thou
hast been pleased to be called
to exalt

Father.

Now, Lord, we

be-

seech thee grant to shine and

flourish

That the Lord our

35

the priest

O God of truth
Lord have mercy

fice

deacon

the

^^^'"^fion

privately

Lord
The

?o

spirit.

more and more

new and venerable name

this
in

the midst of thine holy church

The Liturgy of
and

heavenly

Arincnians

445

immaterial

place of offering send

on us

the

down

recompense thereof
the grace and gifts of his
in

Holy Spirit
Lord

us beseech

let

the

Receive save and have mercy

and keep us, o Lord, by thy
grace
ji^^ ^/^..^^

^^

Save us, o Lord

by thy grace

Making mention of the

mother of God
virgin

Mary with

saints

let

us

Lord

allholy

the

ever-

all

the

beseech

the

jj^^

^ig,,f^^

Remember, o Lord
and have mercy
Again in unity
and holy faith
the Lord

20

our true
us beseech

for
let

The

clerks

Lord have mercy

25

Let us commit ourselves and

one another unto the Lord
the almighty God
The

clerks

Let US, o Lord, be

committed unto thee

Have mercy upon

us,

o Lord

our God, after thy great

goodness.
Let us all say
with one accord
The

,^c

4^

clerks

Lord have mercy

three times

The deacon proclaims

Sir,

give a blessing

40

44^

The Byzantine Rite

And

grant us with bold voice to open our mouth and to

The priest

upon thee heavenly Father and

The
5

lo

clerks then

to sing

sing with open arms

Our Father which art

in heaven, hallowed be thy

name, thy kingdom come, thy will be done in earth as it
is in heaven.
give us this day our continual bread and
forgive us our trespasses as we forgive them that
trespass against us and lead us not into temptation but
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

and say

all

us

NOT INTO temptation BUT DELIVER US FROM EVIL and SaVC 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

Peace

J<

The

And

25

be to

all

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 doivn

while the priest

prays privately

Holy Ghost which art the fountain of life and the spring
have mercy on this people which bowed down
keep them entire and stamp upon
adoreth thy godhead
of mercy,

35 their

hearts the

posture of their bodies for the inheritance

and possession of good things

to

come

The Lihtrgy 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

Amen.

ever and world without end.

<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 ivhole congregation says aloud

Unto the holiness of the

The

clerks in

a loud

ic

holies

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

25

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

The Byzantine Rite

448

The

priest

Blessing and glory be to the Father and to the Son and to

the Holy Ghost now and ever and world without end. Amen
The

And

clerks

Amen

while they sing the priest bows

and

himself

says this prayer

privately

The Father is holy

the Son is holy
the

Holy Ghost

Look upon

is hol}^

Blessing be to the Father and

[o

to the

Son and

to

the

Holy

o our Lord

us,

Jesus Christ, from heaven

THINE holyDWELLINGPLACE and
from the throne of the glory
come and
of thy kingdom
:

now

and ever and

world without end Amen.

Ghost

purify and quicken us, o thou

who
and

sittest

art

with

Father

the

here sacrificed

vouch-

immabody and of thy precious

blood, and by our hands to this
whole people

safe to give us of thine

culate

Having

said

this

kisses the holy table,

body he dips

it

called

worships

and

the holy

whole into the precious

blood

Lord

he

and taking

and says

our God, who

hast

us christians after the

name of thine onlybegotten Son

and hast granted us the remission of sins by the baptism
of the spiritual font and hast
vouchsafed us to communicate
in the holy body and blood of
30

onlybegotten
we now
beseech thee, o Lord, account

thine

us worthy to receive this holy

mystery for the remission of

35

our sins and with thanks to

glorify thee with the Son and

Holy Ghost now and ever

and world without end. Amen
the

The Liturgy of

Armenians

the

449

The deacon proclaims

Sir, give a blessing

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 ^hope resurrection** expiation and forgiveness

of sins

Sing psalms unto the Lord our God, sing psalms unto our
immortal

king of heaven,

who

the chariot of the 10

in

sitteth

cherubim.
(FRACTION COMMIXTURE AND COMMUNION)
[The curtain

is

drawn
The

The deacon proclaims

Sing psalms to our Lord

God, ye clerks, and spiritual
songs with sweet voice
for unto him are fitting
PSALMS AND HYMNS alleluias
AND SPIRITUAL SONGS
Ye ministers, sing psalms with
spiritual songs and bless the
Lord who is in heaven
The

Christ

is

clerks

sing

sacrificed

and

and

he

What
givings
for this

sprinkles

holy

blood upon us

nigh

unto

and take of his

bless

Lord

light

Older reading

thee

But,

thee alone with 20

now
Amen

thou art
Christ the Son of God, who didst 25
TAKE AWAY THE SIN OF THE WORLD
confess and believe that

breaking

it

he puts

fulness of the

Then taking one

his

it

into

the

of the blood saying

hand he says

Holy Ghost.

piece

of the bread

in

30

privately with tears

to the

Father and

to

Son

Holy Father who hast called us by

name of thine onlybegotten and 35

the

hast enlightened us through the bap-

tism of the spiritual font, vouchsafe

'

he adds this also

I

and thanksgiving

Alleluia
*

we

the

the

render unto

and ever world without end.

Alleluia

Draw

we

bread and for this cup?

chalice

his

hand

saying

tears,

what thanks-

blessing and
shall

o Jesus,

then

for food

with

it

the Father and the allholy Spirit

The

body

gives us his

kisses

privately

dis-

Alleluia

He

and he

among us

tributed

to']

priest takes the body in his

hope of resurrection.'

The Byzantine Rite

450

TASTE AND SEE

CIOUS THE

HOW

Lord

GRA-

mystery

to receive this holy

Holy Ghost

us the graces of the

Alleluia

PRAISE

thou didst on the holy apostles

THE Lord
HEAVEN

of

Alleluia

Praise him

in

the height

Alleluia

Praise
lo

him all ye angels

OF his

tasted of

and became cleansers of

Now then, o Lord

it

and good Father, make this communion a part of the supper of the
disciples by removing the darkness
of sins.
Look not upon mine unworthiness neither withhold from
the graces of thine

mankind grant

Praise him all his host

15

they sing if necessary otJier

according

to the day.

hymns

Holy

expiation of sins and the

me

Spirit, but

infinite love

that this

towards

be for the
remission

As our Lord Jesus

of trespasses.

Alleluia

as

who

the whole world.

according to thine

Alleluia

Then

for the

forgiveness of our sins, stamp upon

is

Christ promised and said

Whoso
EATETH MY FLESH AND DRINKETH MY
BLOOD SHALL LIVE FOR EVER
make
:

it

now

be to us for the expiation

to

who

shall eat and

and glorify the
Father and the Son and the Holy
Ghost now and ever world without

of sins, that those

drink of

it

may

bless

Amen

end.

Peace be
I

thou hast made

25

to all

thank thee, Christ o king,

for that

me unworthy worthy to

partake of thine holy body and blood.

Therefore
not be to

now I beseech thee, let it

me for condemnation but for

expiation and forgiveness of sins, for

health of soul and

30

35

fulfilment of

all

body and

for the

virtuous works, so

that it purify my spirit and my soul

and body and so make me the temple
and abode of the allholy Trinity and
to be worthy with thy saints to glorify
thee with the Father and the Holy
Ghost now and ever world witliout

end.

Amen

Prayer of S. John Chrysostom

I praise and magnify and glorify

40

thee, o

my God, that thou hast

me worthy, unworthy as

Lord

accounted

The Liturgy of

Armenians

the

45

this

day to partake of thy

divine and

awful mystery of thine

am,

immaculate body and precious blood.

Wherefore having these

sors

for interces-

me

beseech thee to keep

in 5

thine holiness every day and during

my

the whole time of

so that

life,

remembering thy tender mercies

who

live unto thee,

suffer

may

for our sake didst

and die and rise again. Let ftot, lo

and God, the destroyer come

my Lord

near to me, for that

my soul

is

Do

with thy precious blood.

sealed

thou, al-

me through these from

my dead works, thou who alone art
without sin strengthen my life, o Lord,

mighty, cleanse
all

15

against

all

temptation and

let

mine ad-

versary turn back from me ashamed and

confused so often as he riseth against

me

strengthen the goings of

my mind

30

and of my tongue and all the ways of

my body be thou with me always
according to thy neverfailing promise
:

Whoso

eateth my flesh and drinketh 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

all good things, and unto thee
is fitting glory with the Father and
thine allholy Spirit now and ever

.^o

giver of

world without end.

Then

the priest

prays of the true

Amen

signs himself

God

the

and

?iZ

sundry things

he desires for himself, for the congregation

and for

the whole jvorld: he also

pardon of them that

have offended him, his enemies and them 4
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

Gg

saying

believe in

tl^e

allholy 45

The Byzantine Rite

452

Trinity, in the Father, the

Son and

the Holy Ghost

In faith do

taste of thine holy life-

giving and saving body, o Christ

God

Jesus, for the forgiveness of

my
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

propitiation

for the

and forgiveness of sins.

The deacons also communicate.

\The cnrtatn

Draw near
Then
The

Mother of
20

all

who

thou shrine

of holy spousals, heavenly

bridechamber
Home of thine immortal bridegroom who hath adorned

marvellous second heaven

thou from glory to

GLORY exalted
Which by the laver dost reart

generate us children radiant

30

like the light

Thou

that dost distribute this

spotless bread
to

and givest us

drink this pure blood

Who dost
35

lift

us up to an higher

station than the angels can

attain

Come
new

unto

then, o children of the

Sion, meet our Lord in

holiness

congregation

are worthy communicate

clerks sinsr

faith,

withdrawn']
to the

with fear and partake in holiness

thee for ever

25

ts

The deacon proclaims

'5

[The people come one by one and

stand in front of the hema and the
priest communicates them from the
chalice

in

which

is

steeped in the wine

the

sacred bread

and he

says each

time

The body and blood of our

Lord and Saviour Jesus Christ
be to thee for salvation and for
a guide to eternal

life].

The Liturgy of

the

Armenians

453

O TASTE AND SEE hoWGRACIOUS

our Lord

The

and mighty

is

ancient

tabernacle

was

a type of you, but ye are

of higher pattern
It

burst the adamantine gates

ye raze the gates of

hell to

their foundations

parted Jordan

It

ye cleave

10

the sea of universal sin

Its

leader

was Joshua the

cap-

Jesus the only

Son of the Father

tain

thine

is

the body of
CUPISTHEBLOOD
OF THE NEW TESTAMENT

This bread

is

15

Christ,THIS

The

greatest of mysteries

revealed to us,
is

God

is

himself

manifested to us herein

This

the

is

divine

20

same Christ the

Word who

sitteth at

the right hand of the Father

And

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.

30

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

clerks

Meanwhile

sing

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

Thou who
,o

continually feedest

send down upon us thy

us,

spiritual blessing

Glory be on high
who hast fed us

to thee

The deacon proclaims

Again
iz,

in

peace

let

us beseech

The

again in

faith

unto the Lord ye

received

Alleluia

We

thank thee, Christ o

king, who hast bestowed upon
us Hfe by thy lifegiving body
and thine holy blood. Grant
forgiveness and great mercy.

We thank thee, o true Spirit,

this

thanks

who have

divine

holy

tery
The

clerks

We

render thanks unto

thee, o Lord, who hast fed
us at thine immortal table,
distributing thy body and
blood for the salvation of

30

is glorified.

who

heavenly immortal immaculate and incorruptible mys-

2-;

thank thee, o Father

almighty who didst prepare for
us the holy church for a haven
of rest and a temple of holiness where the holy Trinity

clerks

Lord have mercy

20

this wise

We

Alleluia

the Lord

Render

the priest prays privately

on

We

the world

and

for the

of our souls.

life

hast renewed

church.

Keep her

faith in the Trinity

and for ever.

The

the

holy

spotless by

henceforth

Alleluia

priest says prri'atcly

We

render thanks unto thee,

o Christ our God, for that thou
hast granted to us such a taste
of thy good things unto holi-

Keep us through
life.
HOLY AND WITHOUT BLAME

ness of
it

by dwelling among us through

Feed

thy divine protection.

us in the fields of thine holy

and benevolent

will,

whereby

being protected against every

attack of the adversary
35

we may

be accounted worthy to hear

thy voice alone and to follow
thee as our only most mighty

and true shepherd and to receive from thee the place pre-

The Liturgy of

Armenians

the

PARED FOR US

ill

of heaven, o our

455
the

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 incomlo

prehensible triple personality,

creating embracing and
visible

consubstantial

indi-

holy

Trinity, is fitting glory domi-

nion and honour now and ever

and world without end. Amen.

15

(THE DESCENT FROM THE ALTAR)

\Tlie curtain

is

dmum

and

back~]

the priest takes the gospel

comes down into

the altar

the

and

after kissing

middle of the church

The deacon proclaims

Sir, give

The

20

a blessing
aloud

priest

and sanctifiest
save thy people and bless
THINE inheritance, GUARD THE FULNESS OF THY CHURCH
sanctify these who in love came to greet the beauty of thine
HOUSE glorify us with thy divine power and forsake not
them that put THEIR TRUST IN THEE Grant pcacc to the

them

Lord,

who

blessest

them

that bless thee

that put their trust in thee

25

whole world,

to the churches, to priests, to christian kings, to

for every good gift and

their armies and to all this people
EVERY perfect GIFT COMETH DOWN FROM thcC ABOVE, that art
THE FATHER OF LIGHT and unto thcc is fitting glory dominion
and honour now and ever and world without end. Amen
:

30

The

The

Lord's nAxMe

clerks three times

be praised from this time forth and

FOR evermore

35

The Byzantine Rite

45^
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 commanded of the Father fill us also with thine Holy Spirit.
:

<THE LAST GOSPEL)

The deacon

Orthi
The

priest

Peace '^ be
lo

The

And

to all

clerks

with thy spirit

The deacon

Hearken we
The

in fear

priest

The holy Gospel according

^5

The

Glory be

to

John

clerks

Lord our God

to thee, o

The deacon

Proschumen
The

2o

clerks

God speaks
The priest

In
25

From the father of light

the beginning was the Word .... full of grace and

truth.

S.

John

i 1-14

or from Easterday

to the eve

of Pentecost

So WHEN THEY HAD DINED .... FoLLOW

The

Glory be
30

ME. 5.

Johi

XXt 15-19.

clerks

to thee, o

Lord our God.

<THE dismissal)
77?^

deacon

Let us beseech the Lord that through his holy cross he save us
from our sins and keep us in life by the grace of his mercy
Almighty Lord our God, save and have mercy

The Lihirgy of
The

Keep US

in peace, o Christ

Armenians

the

457

priest

our God, under the protection of

save us from enemies visible

thine holy and venerable cross

and invisible and account us worthy to glorify thee with thanksgiving with the Father and the Holy Ghost now and ever and
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

blessed with the grace of the

lo

Holy Ghost

PEACE and the Lord be with you all.

Amen.

<THE eulogia)
The

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

and he comes
and goes in peace.

into the vestry he takes off his vestments

altar

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.
O.

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

ivhen they have greeted

them read

let

And

when

on

the

hands of him that shall have

him on

the bishops also seat

let

the throne that appertains

him.

him with

the greeting in the

Lord

in the holy Gospels.

they have finished reading the Gospel

let

jq
the bishop

who has

been consecrated greet all the church saying

of our Lord Jesus Christ and the love of God the Father and the
fellowship of the Holy Ghost be with you all

The grace

and

let

And
and when

them

all

with thy

they have finished saying this

let

answer
spirit

him

also speak to the people

ivord.-i

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

for

all the

prayers which

the sick as

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

little

and

the

laymen greet one another and

also greet the

children stand near the

25
the

women.

bema and

let a deacon also stand over them

wanton not one with another: let deacons also go to watch the men and
women that there be no disturbance amongst them and that none make signs to

that they
the

another or whisper or sleep

let

a subdeacon stand at

the

men's door and a deacon

30
'

Appendix

462
stmid at the

women

door that no one go out nor the doors be opened at the time

of the holy oblation even though it be a believer who is at the door.

let a subdeacon bring water that the priests may ivash their hands for a sign

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

Let none of the unbelievers remain here
10 Let none of the heretics stand here with us today

Mothers, lay hold of your children

Let none allow a quarrel in his heart against any

15

Let none stand here

in dissimulation or in

Be ye

Lord God
fear of God and trembling.

all

hypocrisy

erect unto the

we to offer in
And when these things

Stand

are done

the deacons bring the gifts to the bishop

let

at the holy altar.

And

stand at the right hand and

the presbyters shall

the left

made of some

20 stand one on each side of the altar holding light fans

or peacocks' feathers or light

drive

'^lincn'^ to

light not

And likewise

on

away

of the bishop in
two deacons

And let

quietness with the bearing of disciples standing by their master.

the

little flying

light substance

creatures that they

the chalice.

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
the "^ pontiff^

let

pray over

the oblation that the

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
40 Having

all

when

all [the

men] have

received let the

him

for that

aloud saying

phakiarion,

i.e. (paKiaXiov, facialis

(Pallad. hist. Lausiac

01 Sf rols (paKLoXiois ippiiti^ov).

let

us give thanks

to partake of his holy

ovtos o ayios

and

/xf'xp's

or <paKi6\iov (Jo. Moschus

^rchiereus.

aiiT^s rrts T(XtvTf,s ovk bOovrjV ((puprjaev (ktus cpaKiaXiov)

P. S. 196

also receive.

received the body and the precious blood of Christ

he hath accounted us worthy

immortal heavenly mystery
to

women

the singer ceases singing let the deacon cry

The Sahidic Ecclesiastical Canons

and

then

let

the bishop

pray giving thanks for

dnnking of

the blood

the eating

of

of

the

463
body and the

Christ.

And when he has finished praying let the deacon say

Bow down your heads unto the Lord that he may bless you
and when

they have received

Go
Whatsoever remains over

a blessing

let

the deacon say to

them

in peace.

and the deacons gather up, taking

much over that so there be not exceeding great
judgement upon them like the sons of Aaron and the sons
of Eli whom the Holy
Ghost smote because they refrained not from setting at nought
the Lord s sacrifice :
how much more them that shall think scorn of the body and blood
of the Lord
the presbyters

let

careful heed that there be not

deeming that

And

these things

it

only bodily

is

food

10

that they receive, not spiritual.

we command you, o bishops and

presbyters

and

deacons,

touching the holy ministry of the jnystery.

2. Cap. 31.

Mass

And
And

let

at the consecration of a bishop

(p. 249).

15

the deacons bring the oblation to him.

when he has laid

hand upon the oblation

him say a thanksgiving

his

let

Kuptoc juera navrcov

iviih

the presbyters

ujiicov

Let all the people say

Mera tou

nveujuaroc oou

Let him say

Avco ujnoov TOC Kopbiac

Let the people say

Exojuev TTpoc Tov Kupiov

Let him say again

EuxapioTHacojuev tod Kupioj

Let

all the people

say

A81OV KOI f)lKatOV

and

let

him pray

in like sort
to the

3.

And

Cap. 46.

saying ivhat follows after these thmgs according

custom of the holy oblation.

Baptismal mass

(p.

257

sq.).

ILet the deacons bring the oblation to the bishop.

he shall give thanks over a loaf because it is the
symbol
the

flesh of Christ
of
of Christ which was outpouredfor all 35
that beheve on him and {over^ milk and
honey mixedfor thefulfilling of the promises
unto the fathers : for he hath said I will give
unto you a land flowing with milk

and over a

chalice

of wine because

it is

the blood

Appendix

464

and honey] ^ This is the flesh of Christ which he gave unto us that they that
believe on him might be nourished therefrom like babes to cast out bitterness of

So of

heati through the sweetness of the word.

all these things shall the bishop

discourse to them that receive baptism.

And

when

the bishop

This

is

has now broken the bread let hitn give a fragment

to every one of them saying

the bread of heaven, the

let

him

body

of Christ Jesus

also that receives say

Amen
10

and

if there be not there

in fair order

a presbyter besides

let

the deacons take the chalice

and give them the blood of Christ fesus our Lord and
the honey : and let him that giveth the chalice say
This is the blood of Jesus Christ our Lord
let

him

the

and stand
milk and

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
20

IN

THE FOURTH

S. Cyril of Jerusalem Catecheses

H lYNAEII^

(MASS OF THE CATECHUMENS)

Td

'AvaYvcbo-p-aTa

'H npoo-op-iXia

2c

2.

^.

(MASS OF THE FAITHFUL)

(THE lavatory)
30

'O SiaKOvos vi^/acrGat

8i8coo-i

tw Upei Kal

ToO 0O{i

(THE

tois KUKXovtrt to 0uo-ia(rTT]piov

TTpCr/3vT'pOlS

KISS

^.

OF PEACE)

Eira Pod 6 SiaKOvos

'AXXryXovs aTToXa/Sere

The Liturgy of Palestine

465

Kai

'AAAhAcvc

dcnra^difjieda

<ANAPHORA>
<THE THANKSGIVING)
McTO, TOVTO

poa

6 Upevs

"AnOO TAC KApAlAC

ctra ctiTOKpCveaGc

"ExoMCN npoc TON KypiON

lO

lTa 6 lpVS \fY6t

EYXApiCTHCCOMeN

KypiCd

T(f)

etra XcycTC

"AliON ka!

Mtra Tavra

^^ikaion'^

oypANOY Koi pHC Koi GaAacchc,

iMvrjfiovevofjiev

hA'ioy kai

ceAHNHC,

ACTpoON, TTACHC KTICeCOC XoyiKrjS TC Koi oKoyOV, OpATHC TG Ka! AOpATOy, AfreACON I5

ApXArreAcON AyNAMeWN KypiOTHTOON ApXWN eiOYCIOiN GpONOON tS)V xepOYBlM

TWN

noAYnpocconooN, 8vvdfiei Xeyovres to tov AajSiS MeyaXvvare tov Kvpiop avv

ifioi'

fxvT]ixovevoiJ.ev kai

toon cepAcpiM a ev HvfvfiaTi ayico idedcraTo ^Haatas Trapfa-rrjKOTa

6p6vov TOV Qeov Ka\ ta?c men

tov

kvkXco

noAAC

npo'ccoTTON TA?c Ae AYci toyc

katakaAyhtonta to

nrepY^i

Ayci

20

taTc AycI ireToix^va kai AepoNTA

kai

"Afioc Afioc Afioc Kypioc caBacoG

fita

TovTo yap

Ttjv

irapadodelaav

OTTcos Koivcavol TTjS vfivcobias

yap

[ovTcos

TrjXiKavTrjv
KaTTj^i(ii(Tv

r^plv

on

evxa.picrT(1v 6(f)iXofi?v
)(6.piv,
.

on

(k t5)V aepa(f)\fx eeoAopAN TavTrjv Xeyofxfv

rats VTrepKocrfiiois yevcufieda arpaTiais

e)^dpovs opras

(vxapidTovvTCs yap

T]fJ.a.s

T]p.els

avTos 6e ov 8iKaiov aXX' vrrep to diKaiov

Tcov T]^La)0-v

ovtos

dva^lovs

KarrjXXa^ev,

dyndcov^

CYXApiCTHCAC

<t)ArtTe"

TOYTO MOY

AlA

tTne AujSere TTieTe" toyto

StKatoj/,

NOMOY Kai

Trpo<})HT{jON

els

CN TH NYKTI H nApeAlAOTO

eKAAce
eCTI

TTveufxaros vlodeaias 25

rjpas evt] pyeTrjae Ka\ tijXlkov-

ttoicov

6 KYpiOC HMOON 'IhCOYC XpiCTOC AaBcON ApTON

Kai

on

cKaXeo-ev fls rfjv

a^iov Troiovfiev Trpdyfxa koX

Xpia-TOV TTAlAArtOrHCAC-^"

i]fj,as

Kai

eAcoKe

TO CCOMA.

moy

ecTi

toTc

to

ma9htaic

Xeycoi/

AaBctc

TO HOTHpiON Kai eYX^piCTHCAC

KOI AaBcON

to aTma

TWN AXPANTOON AYTOY X^ipWN 3

eTTI

Iaytoy

Y^rep ttoAAwn eKXYNOiweNON eic

A4)eCIN AMApTIOON^^].

<THE INVOCATION)

35

Eira ayidaavTs (avTovs bia tcov TrvevfxaTtKcov tovtcop

TON ^iXavOpOilTOV GeON to AflON TTNeYMA

TO eN NOMCp KaI

T KAI KAINH Aia9hKH AaAhCAN, TO eHI TON KYpiON

'
I

CTepAC KATeAGoN, TO eN TH neNTHKOCTH KUTeXdov

TTYpiNCON

rXcocccoN ivTavBu iv

TTj

'lepovcroXfjij.

Hh

vpLvcov TrapaKoXovixev
TTpO(})HTAIC, TTaXaiO.

HCOYN XpiCTON CN

l'Aei

em Tofc AnocToAoYC

iv

ttj

HCpi-

en eTAei

dvcorepa tcou dnoaToXaiv 40

Appendix

466
fKK\T](TLa

elAnoCT?AAi

ta npoKe'iMtNA Tna ttoihch ton

enl

mN XproN cooma

XpiCTOY, TOP 6e oivov aTma XpiCTOy''^.

<THE INTERCESSION)
EiVa fxera to d7TapTi(r$rjvai

rrjv TTVfVfiariKfjv Bvcrlav, rfjv

5 fV( T^ff dvaias Keipr)s tov IXaa-jJiOv TrnpciKaXovufv tov

ckkAhciojn

felpHNHC,

a-TpaTKOTMV Koi
Koi

viTcp

vnep twv iv

vnep ttantoon

dna^a-rrkwi

TAYTHN npoc(t)epoMN THN

lO 7rpa>T0V TTATpiApXCON

AYTWN

TOV KOCMOy eyCTAee'iAC, VTrep

Trfs

(rvfifxaxoiv,

^eoiweNCON

BoH0e'iAC

Koivrjs tcon

vnep

BACiAecoN,

tcov KATATTONOyMeNCON

deofieBa irdvTfs

MNHMONeyOMeN

6yc'ian' eiVa

kol

i]fxls

Ka\ tS>v 7rpoiiKoip.r]fXva)v

AnOCTOACON MApTypOON

TipO<})HT0L)N

AficoN TTATepcoN

vnep

da-deveiais,

KAi TTpecBe'iAic TTpoahi^rjTai rj^mv ttjv birjaiv'

p.rjp.iva>v

avaifiaKTOP "XaTpeiav,

Qeov ynep

OTTCOf O

Q(6s TOtJ

vnep

elra kol

t'XY^dAC

npoKeKOi-

Ta>v

Koi enicrKOTroyv koi iriivToiv dnXa>s tcov iv fjfuu irpo-

KKoip.rjp,ev(tiv^^.

(THE LORD'S PRAYER)

1

EiTa

jACTct

Tavra

tiqv 6uxt|v XtyoM-ev Kivt)v tiv 6 acoxiqp irapcSuKC tois oiklois

avTOv
/xera

TTATtp

KAGApAC

HMWN

pyCAl HMAC

TTATepA

o-vveibrjaecos

ji,a0Tr]Tais

OeoN

tov

(Tnypa(f)6fXvoi

mh eiceNefKHC HMAC

ka!

eic

AepoNTec

kaI

neipACMON

aAAa

Kypife

AHO TOy TIONHpOy

2*^

ciTa

|JLTd irX-ripcocriv tt]S

e^XTJS

Mycis

(the ELEVATION)
McTci

TavTa Xiyn 6 Upcvs

Ta

AflA TOIC AfioiC

LTa

35
ETc Afioc,

Xe'-yere

vjjLcis

dc Kypioc

'

Ihcoyc XpiCTOC^.

(THE COMMUNION)
Mexa Tavra

ciKoucTe

tov i|;A\Xovtos

p,ETa p,Xovs 0LOU TrpoTp6Tro|XVov

30

tls TT]v Koivcoviav

Twv

iifjids

ayioiv p,vo-TT]pia)v

Kai XtYovTos

reyCACGe

kai

lAexe

Kypioc

on xRhctcc
^

ovv irpos

flpoCTicov

0o
rtiv

9uo'iao"TT[piov

KoiXdvas

uo-(|)aXias

0aXp,ovs

TT]

8e^d ws

8Xov TO

einXiy(tiv

Kai

<TCi\ia

to

Amhn
ovv aYidaas tovs

'n-a<}>f]

p.6TaXdp,pave

40

\ir\5k

tTTo3Xo-0ai,

TT|v TTaXdp,T|v

'

jjlt'

toO

irpoo-epxov

iroirio-'is rfj

Pao-iXea

TOV XpicTTOv

35

Sylov

tois SaKTuXois ciXXd ttiv

dpio-Ttpdv Opovov
fxeXXoOo-r]

to

TCTaixtvois Tots

fjLT]

xLpwv Kapuois

8i.T]p-r]p,vois

tov uylov

irpoatxwv

XcCTTjS Tl K

p,T|

6<J)-

ora)|xaTOS

Trapairo-

TOVTOV aVTOV

The Liturgy of Palestine

iTa irpOCTcpxov

aijiaros

yjx\

467

Kal tcS

noTrjpio)

dvareivtov rds X^^pciS

Kal TpO-ntp 1Tp0O-KUVT|O-0JS

KUTTTCOV

tov

dXXd
Kul

to

cr/3dcrp,aTOS \k-\Uiy

'Amhn

Kal K TOV aijittTOS p.Ta\ap.-

ttYidi^ou

Pdvcov XpicTTOv- Iti St Kal TTIS VOTlSoS

tois xeiX^cri trov x^pcrlv tiracfxi-

evovcrifjs

p,6vos Kal d<J)0aX|xoiJS Kal jAtTcdirov Kal

Td

Xoi-ird dYiaiJe aicr0ir|TTipta

^^.

lo

(thanksgiving)
EiTa

dva[JLivas tt|V

eux^v

euxapicTTci,

tw

tu KaTa^iwo-avTi ae twv

0co

T-rjXlKOVTCOV (XU(rTir)plCOV

^"\

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. i89i\ has an account (pp. 72 sq.)
of the process of initiation to which the Catecheses belong and to many details 20
of which they allude. The (pcuTi^u/xepOL having given in their names (Procat. i,
4,
:

preparatory to baptism {Procat, i-xviii

scope see xviii. 32) began forty days before Easter (Procat. 4 i. 5) and
was continued at intervals till the week before Palm Sunday (iv. 3 xviii. 32).
In holy week they made the redditio symboli one by one to the bishop (not 25
mentioned in Cyr.), and there was a further preliminary instruction on the
details of the baptismal rite immediately before Easter (xviii, 32: this instruction
is not found among the Catecheses nor mentioned in Silvia).
The competents
were baptized and received their first communion on Easter night {Procat. 15
xix, 1, xviii. 32), and the five Mystagogic Catecheses '^numbered here xix-xxiii),
30
being instructions on the doctrine and rites of baptism (xix sq.), confirmation
(xx) and the eucharist (xxii sq.), were delivered on successive days from monday
to friday in Easter week (xx. 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
35
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
Sepulchre itself {Silv. 73 stat episcopus incumbens in cancello interiore qui est
in spelunca Anastasis. Cp. Duchesne Origines dii culte chretien Paris 1889, p. 470).
40
Silvia does not describe the liturgy ('missa' means 'dismissal' and perhaps
in no case means 'mass' simply: the translation in the P. P. T. S. ed. is not
to be relied on in this respect).
S. Jerome, who is quoted below for a few
points, lived at Bethlehem from 386 to 420.
2vvaf(S i. 6, iv. 25, x. 14, xiv. 26, xviii. 33, xxiii. i. The orders mentioned, 45
besides the lay faithful, are the Kairwov yoivoi {Procat. 6 i. 4, v. i), the (pwTi^ufXfvoi
{Procat. I, 12: cp. 15, vi. 29), the religious (iv. 24 tcji' fxova(6vTwv Kal tSju irapOivojv
13

iii.

2), their instruction in the faith

for their

'

Tayixa, vi

35, xii. 34) and the clergy {Procat. 4 KavoviKwv napouain, including
26 cp. o ipaWcov xxiii. 20;. Their orderly distribution (cp. p. 13. 16:

if/a\fiq)5oi xiii

28

sq.

above)

is

alluded to in Procat. 4 ^Xirras

H h

fioi

to at/xudv tovto

ttjs kicKXTjaias

50

Appendix

468

KaraffTTjfia OtwpeTs fxoi ra^iv koX kTTiffTTjfXTjv, ypacpojv dvayvcoffiv, kovovlkIv napovalav,
SiSaaKaKias aKoXovOiav cp. vi. 35.
^ Tpa(pujv dvdyvajffis Pfocat
The number
4, cp. 6: to. dvayvdicrnaTa iv. I, xiv. 24.
of the lections is undefined. The Gospel is particularized in vi. 29 to ptu yap
;

S. Jerome writing at Bethlehem in 406

5 aKovrrai tov (vayye\iov irdcnv ((pUrai.
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 tunc ubi stat episcopus intro cancellos prendet evangelium
etaccedet ad hostium et leget resurrectionem domnus episcopus ipse (p. 57). Per:

was the same at the liturgical Gospel. Where Syriac was the vernacular
were interpreted,' e.g. at Scythopolis, Passio S. Procopii ap. Ruinart
Acta sincera (Paris 1789) p. 372 ibi ecclesiae tria ministeria praebebat, unum in
haps

it

the lections
15

20

25

'

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,
aliqua etiam pars tantum siriste, itaque quoniam episcopus licet siriste noverit
tamen semper grece loquitur et nunquam siriste, itaque ergo stat semper
presbyter qui episcopo grece dicente siriste interpretatur ut omnes audiant quae
exponuntur: lectiones etiam quaecunque in ecclesia leguntur quia necesse est
grece legi semper stat qui siriste interpretatur propter populum ut semper
discant.
sane quicumque hie latini sunt id est qui nee siriste nee grece
noverunt, ne contristentur, et ipsis exponit episcopus quia sunt alii fratres et
Cp. S. Epiph. de Fide 21. The
sorores greci latini qui latine exponunt iis.
lectionary is alluded to in xiv. 24 tt} x^" VP^h^ Kara ttju KvpiaKr]v Kar' olKovofxiav
TTJi Oeias x^P''''os '' Ty avvd^ei tjjs tSjv dvayvajffpidTcov dKoXovOia^ rd irepl ttjs els
ovpavovs dvuhov tov aurripos -qpLajv iripiexoixj-qs. There is no allusion to psalms
among the lections but ipa\ti^8oi and psalmody are mentioned xiii. 26 cp.
Silv. 59 dum predicant vel legent singulas lectiones vel dicunt ymnos omnia
tamen apta ipsi diei.
^ Procat
iv. i 57 lKK\r](j'ia vovOfreT;
SidaffKaXias duoKovOia
4 dvdyvwais ypacpljuv
Procat. II al avvrjOets irpoaop-iKiai as distinguished from rd Trapuvra Si8acrKa\ia
The form of the
(iv. i), the special instructions addressed to the <pojTi(6iJ.i/oi.
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 consuetudo sic
est ut de omnibus presbiteris qui sedent quanti volunt predicent et post illos
quae predicationes propterea semper dominicis
omnes episcopus predicat
diebus sunt ut semper erudiatur populus in scripturis et in Dei dilectione. For
applause see Silv. 73.
* The distinction of ntissae 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 consuetudo.
pisinni plurimi stant respondentes sem^QV Kyric eleyson quod dicimus nos Miserere
Domine, quorum voces infinitae sunt, et at ubi diaconus perdixerit omnia quae
dicere habct dicet orationem primum episcopus et orat pro omnibus et sic orant
omnes tam fideles quam et cathecumini simul item mittet vocem diaconus ut
unusquisque quomodo stat cathecuminus inclinet caput et sic dicet episcopus
stans benedictionem super cathecuminos: item fit oratio et denuo mittet diaconus
vocem et commonet ut unusquisque stans fidelium inclinet capita sua: item
:

30

35

40

45

50

55

The Lit2irgy of Palestine

benedicet fideles episcopus.
Cp. pp. 9-12, 38-40 above.

No

doubt the form was the same

469
in the Hturgy.

Ps. xxvi. 6 is quoted as an ilhistration, not as a formula,

xxiii. 2.
P, 82.
The words ovl\ ycLp pvnov awfxaros ex<^^Tfs rfjv dpxV'^ fi(Tr)(ipiev fh t^v e/cuXrjaiav
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) Up(hv S'
IvravQa (in the atrium) Kadapaiojv IriOfi avpi^oXa Kprjuas avriKpvs ds irpoawrrov
(irKTKfvc.^ojv Tov vfw TToXXS) Tw x^^f^^'''^ '""^ vdpt,aTos Tof? TTfpi^oXojv lepwv 67ri TO
5

TTpc'iovcn TTjv dvoppvipiv nap^xofievas.

^ xxiii.
P. 44, 84. There is no mention of the Offertory, but the quotation 10
3.
of S. Matt. V. 23 sq. and the order of Ap. const, p. 13 above, suggest that it
followed the kiss of peace.
^ xxiii.
P. 50, 85.
4, 5.
* xxiii. 6
P. 50, 85 sq.
cp. ix. 16.
^
^ xxiii.
n. 8 S. Cyril 15
5, the exposition of vxapi(^Trj(TOjpv to) Kvpio) etc. From
kt\ below n. 12, omitting all explicit reference
dyidaavrfs
dra
passes at once to
to what intervenes between the Sanctus and the words of Invocation but he is
only expounding the salient points of the rite and for the purposes of his
((Toj

exposition the whole passage between the Sanctus and the Intercession would
be a single paragraph with the form of Invocation for its essential point. The 20
inserted passages (9-1 1) may be assumed to represent the contents of the
paragraph.

"

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 p.ov kari compared with p. 52. 2, 13 and \d^jT mere compared
mpaUdwKfv
avros
ov
c.)
with p. 87. 14, and Euseb. Dem. ev. viii. i (p. 380
^'

xxii. I, 7.

for S. Cyril

it

tovto fiov kari to alpa to v-ntp vp.wv

ToTs (avTov fxa9r]Tais dnwv
kKXVvopLfVOV Hi d(paiv dpapTiuiV tovto TTOieTre ds t^v hprjv dvdp.vrjaiv. Cp. p. 177. 23: 30
The reference to the hands is from xx, 5 XptffTos lU^aTo kirl twu
232. 29.
dxpdvTwv avTOv xf'P"^^' /^ct' nodSiv ^Xovs. Cp. p. 51. 27: 87. 2.
'2
xxiii. 7
the addition to iv vopLw kt\ from iv. 16, xvi 4. P. 53, 88. The
upper church of the apostles' is the Coenaculum on Zion, the oldest church in
Jerusalem (S. Epiph. irtpl pceTpojv 14), the chtttrh of Zion or S. Mary of the 35
crusaders, the present Neby Ddud.
'2 xxiii.
8, 9. P. 54-58, 89-96. Tafj djxo-i^ avrwu teal npftrPfiais, p. 35. 14: 48. 12
Aa/Serc

7rtT'

Euseb. Vit. Const, iv. 45 Ova'iats dvaipLois kol pvoTiKah Upovpyiais

cp. 57. 9 sqq.
TO 9iiov iKdoKovTO, vnep Trjs Koivris dprjurjs, vntp t^s kKKXrjaias lov Qeov avTov tc
^natXewi, vnip tov tooovtuv ahiov iraiSwv t' outoO 6iO(piXSjv iKiTrjpiovs euxas to;

40

S. Epiph. Haer. Ixxv. 7 (i. 911 b) v-ntp Siicaicou Troiovfie9a ttjv

pLV'^urjv Kol v-nep dpapTCoXcuv' vnip plv dfxapTOjXwv vnep eXfOvs @0v d(6p.U0i, virlp
de biKwcov Kal TraTepoju Kal iraTpiapx^v, npocprjTWv Kal d-nooTuXwv kqi eva'j/yfXicTTwv
Kol papTvpoov kqI opLoXoyrjToiv, hniaKuirojv t6 koi dvaxoJprjTOJv kol iravTus tou TajfiaTos

eew

iTpoaava(pipovTs.

The 45
TOV Kvpiov 'iTjaovv Xpiarov dcpopicrajpifv dvo t^s tSjv dvOpwnav Ta^foij.
conclusion of the intercession in S. James, outos ydp koTiv o p.6vos dvap.dpTr]Tos
ipse
,ii.
b)
757
cp. 51. 23), is alluded to by S. Jerome c. Pelag. ii. 23
(P- 57- 30
solus banc non ingreditur civitatem quam aedificavit Cain in nomine filii sui
Enoch, quae omnia sacerdotum quotidie ora concelebrant 6 monoc ANAMAgTHTOC,
quod in lingua nostra dicitur qui solus est sine peccato. S. Cyril uses els p.6vos 50
dvapopTTjTos ii. 10, dvap. uv iii. 11, o dvap.. xiii. 23.
1* xxiii. 11-18.
S. Jer. c. Pelag. iii. 15 (ii. 786 a) sic docuit
P. 59. 29: 100.
apostolos suos ut quotidie in corporis illius sacramento credentes audeant
LOQUi Pater noster etc. Notice /cvpte after ndpaaixov cp. p. 60. 9. S. Jer.
in Ezech. xlviii. 16 (v. 609 a) quotidie in oratione dicentes Ne inducas nos in 55
Matt. XXVt. 4 1 (vii. 220 b) in
TENTATIONEM QUAM FERRE NON FOSSUMUS
possumus. Cp. p. loo. 12, which
oratione dominica dicimus Ne inducas
'iva

'

Appendix

470

also represents the reading of the greek in codd. Messan., Vat., Barber., Part's
476 {ov vTTfvfyKuv ov SwcLf^fOa cp. i Cor. x. 13: Swainson Gk.Liit. pp. 306 sq.).
But the addition is found in other Latin fathers (S. Hil. tract, in Ps. cxviii. i 15
[250 c] Chromat. tract, in Matt. xiv. 7 [Migne P. L. xx. 362 b] [Ambr.] de Sacr.
5 V. 29 [ii. 380 b] =-rAug.1 Serm. Ixxxiv. 4 [v. app. 153 d]) and may not be derived
by Jer. from the Palestinian liturgy. Cp. Chase The Lords Prayer in the Early
Church Camb. 1891, pp. 66 sqq.
*^ xxiii.
P. 62, 101.
19.
:

^ xxiii.
20. P. 63. 35
cp. 25. 14.
S. Jer. tn Esai. v. 20 (iv. 82 d) quotidie
10 coelesti pane saturati dicimus Gustate et videte quam suavis est Dominus.
1^ xxiii.
21, 22. xviii, 32. P, 64, 104.
Cp. below p. 484. 10.
'* xxiii. 22.
P. 65, 104.
In Silvia the faithful are blessed one by one by the
bishop at the end of the offices 56 et sic exiens [episcopusj de cancellos,
similiter ei ad manum acceditur.
Cp. 57.
:

APPENDIX

15

THE LITURGY OF ANTIOCH FROM THE

WRITINGS OF S. CHRYSOSTOM
H lYNAEIX

(MASS OF THE CATECHUMENS)

<THE LECTIONS AND THE SERMON)

20

'O Upetis dva|3aiva)v

4m

tov 0p6vov

EipHNH vyuv
6 Xaos

TW

Kai

'O dvaYivwcriccov tov

25

Tu5e

Xe-yet

Kvpios

coy^

TTNeyMATI

npo<j>T|'rr)v

]2,

'O dvaYivcocTKwv tov 'Attoo-toXov

{'E7r6(^ar7

77

X"P'f tov Qeov

Tit.

ii.

['O i{;dXX(i)v il/dXXei Kal irdvTes VTnjxovaiv

30

?]

11

sqq.]\

*.

To EuaYytXiov
{S. Matt. iii?}-\

'O

6|JiiXwv

ElprjVT] TTIKTIV

6 Xaos

Kai

3.5

Tcp

TTvevfiaTi

aov

6 6p,iXwv

\ndpTes

vfXfis

Kvpiov rjpuiv

TO

iu ldvfi[a. r^ifi^pov

'It](tov

Kpi'iTos Kai

f}

Xpiarou ped nv

7rpo(TKvvT](Tis

x^piTi Kai (fiiXavdpcoTrla rod

tco

Uarpl apa tw

vvv KOI 061 Ka\

els

dyicp

Uvivpari

fj

bo^a Kal

Tovs aloovas Tcov alavav. dprjv}^.

The Liturgy of Anfiock

471

(THE DISMISSALS)
01 KaTTixovfievoi yjiynx KCivrai Kai 6
'Yirep

Twu

Sicikovos Xty*'-

KaTT])(OVfXU<ov eKTevcos 8er}da)fMV

6 Xaos

Kvpie fXerjaov

"iva 6 7rovTe\(r]ficov Koi oiKTipficov 0eo? iiraKovcr) tcov derjcrecov avTa>v

"iva biavo'i^rj

ara

TO.

KapSiMv avTcov Kai

tcov

KaTTjxrjcrr]

avTovs tov Xoyov

rrjs

a.\T]d(Las

"iva KaTacnrelprj tov (f)6^ov avTov iv avrois kol ^e^ataxTrj rfjv TXicrTiv avTOv iv lo
Tats diavoiais avTcov
"iva

a.TTOKaXvyl/'T]

avTovs to fvayyekiov

diKaiocrvvrjs

Ti]S

"Iva avTols d(3 vovv evdeov, (raxppova \oyi(rfJ.6v Ka\ ivapeTov TToXneiav, biaTtavrbs
TO.

avTov voelv,

to.

avTov

uvtov fXfXeTUV, iv vofXM avTOv KaTa-

(f)pove'iv, to.

ylveadai fjfiipas Ka\ vvktos, tus evToXas avTOv

fivrjixoveveLV, to. diiiaia)p.aTa

15

avTOv cf)vXd(Taeiv
"Etl (KTfviaTepov virep avTcov TrapaKaXea-copev
"iva e^eXrjTai avTOvs

dno tjovtos

Ka\ aTOTTOv TrpdyfxaTos,

rrovrjpov

duo iravros

dpapTrjfiaTos bia^oXiKov Ka\ 7rdar)i Trfpioracrecoy tov avTLKeijjLevov

"Iva

KaTa^iaar] avTOvs iv

(vOctm

Kaipco

"Iva evXoyrjo-T] tcis

tov XovTpov naXiyyevecrias,

ttJs

duapTicov, tov ivbufxaros

d(f)ecrQ)s TCOV

daobovs avTUiV Ka\ rhs i^obovs, navra tov ^lov

oIkovs avTcov koi ras ot/ceriaf,

to.

Trjs

20

ttjs dcfydopcrias

TeKva avTcov Iva av^rjcras

avroiv, tovs

evXoyrjo-r] koi

eh

fiirpov fjXLKLas dyaycov ao<pi(rr]

"Iva KaTfvBvvrj avTols navra

to.

irpoKflp-eva irpbs to (rvficfiipov

25

^Eyelpea-de

Tov liyyeXov

tt]s

elprjvrjs

ahfjaaTC

ol KaTr])(ovp.ivoi.

ElprjviKa vpHv irdvra to. TrpoKeifXfva

ElptjviKTjv Trjv Trapova-av fj^ipav Koi nda-as

XpiaTiava

To KaXov

tus

fjixipas Trjs C^^rjs vfiZv aiTrja-aade

30

VfjLwv rot TeXi]

Ka\ to avfKpepov

'EavTovs TcS ^coVTi 0e<u koi

rep

Xpi(TT<3 avTov 7rapd$ade

KXivare

tiis

K<f)aXds

6 tp1JS
Elprjvq Trdcnv

35

6 Xaos

Kai

TO)

TTvevfinTi

aov

ouTco TTis evXoYias apxerat

TriPocbo-iv airavTCS

^Ap,T)v^

to

Appendix

472

*0 SiAkovos

'Ynep Tcov evepyovfxivoiv (fKT(va>s beijOwfifvy

6 Xa6s

KXivare ras K(f)a\ds

5 Upevs
'Elpr^vT]

Kai

iraaip

Xaos

aov

TO) nvevfiOTi

ovT(0 TTJs cviXo-yias apx^Tai'

'O 8iaKovos
15 'Ynfp

rav

iv fKiravola (KT(va>s derjdcofifvy

& Xaos

Kvpif eXerjaov

b
20

tepetis

'ElprjVT]

TTCKTIV

b Xa6s

Kai TW

7TVVp.aTl (TOV

ovTO) T-qs cuXoYias dpXTat'

o 8i(iKovos

25

"Oo-oi cV peravoia direXOfre navrfs^^.

At Ovpat KXeiovTai".

(MASS OF THE FAITHFUL)

<THE PRAYERS)
ndvTCS

30

ojxoicos tir' 8d<})ous

Kcivrai"

6 SkIkovos

AT}da>p(v vnep rqs olKovpevTjs d7rd(TT]s

6 Xaos Kai

TO,

iraLSia

Kupie eXerjaov
35 'Yrrep t^s eKKXtjaias
'Yirep

en-ia-KoTTCov

Trjs

pexpi Trepdrav t^?

dTrdvTav,

opdoTopfj TOV \6yov

Tijs

virep

yrjs

eKT(Tapivj]s

irpea-^uTepav Ka\

dXijdeias

Trjs

dj/rtXjj>//'e(oy

Koi

ivn

The Liturgy of Antioch

YsTfp ^acrCkitiiV Kai

473

Tmv KparovVTcov

Yirep tS)V ivravda Kn\

twp anavTaxov

Ynep

Tcov tv vcaois, iv fifToXkois, iv (TKXrjpais 5ov\fiais

Ynep
Ynep

yrjs /cat dakdcrorjs

Ta>u ivepyov/ievccv

YiTfp dfpcov'^^
iravTS 6|xoio)S dvio"TA|xe0a

^'

6 SidKOVOS

Top ArreAON

ttjs

Ta npoKeiptva

elpriVTjs

AiTHCcbiweGA

Trdvra ilpriviKO. alTrjaoijxeda

6 lepevs
Etpfjvr] Trdaip

6 Xaos

Kai

TO) 7TVvp.aTi croO

ovTOi TTis evXoYias apxcxai^*

<THE

KISS

OF PEACE)

'A<TTrdiOVTai dXXtiXovs jJitXXovTOS rov Sclopov Trpocr<j)po-9ai *\

(THE OFFERTORY)
'O SidKOVOS

^Anekdere

of

mh AyNAMeNOl AchGhnai

'EniriNCJoCKere aAAhAoyc

'Opdol CTCOMN KAAoOC

(ANAPHORA)

25

(THE THANKSGIVING)
'O iepeus

'H \kp\C TOY

KYp'iOY r]p.av^\r](TOv XpicTTOv ka! h

Kai H KOINCONIA TOY Ar'OY TTNeYMATOC

felH

AfAHH TOY Qeov

ka!

TTATpoc

MCTA TTANTOON YMOON

6 Xaos iTT\.<^Q^yyTai

Kai MeTA toy nNCYMATOC coy-^^

6 Upevs

AnOO CX<J0MN TJpZv TON NOyN

6

E)(OMeN Trpoc ton

6

KAI

TAG KApAlAC

Xaos
KypiON

icpctis

EYXApiCTHCcoMeN

t(|)

Kypifp

35

Appendix

474

Xaos

"ASiON kaI Aikaion

t6t apxerai 6 lepevs
Y.vxapKJTiav hk orav
5 Brjcrnvpov kcu tcov

eniXeyovres

ort

10 KaTea-Kfviiae

eXTTi'Sa

Kal

koL

)(^ovTns

fxrj

jy/iftf

dcpdrovs (vepyeaias tov Qeov Koi

Tcts

Trpoadyofiev Kal KOivoovovfieu (vxnpiarovvTes

on

aTTriWa^e to tmv dvdpunrcov yevos,

nXdvTjs

7roLT](Tfv,

Geov

yap Koi

Ka\

dcoptcov'

avaniiJ.vr](TKa>

evXoylas]

[ttjs

oaoov dnoXeXavKafiev ourois avTo

OTi rrjs

'*

i^avra auaTTTva-crco tov rrjs elepyeaias tov

eiTroj

fxeydXcov cKeivcav

tc3 TroTTjpiM

euxapio-rias

xfis

ddeovs ev tw

vnep tovtcov Ka\

(TvyKXrjpovofiovs'

ovra? eyyvs

fiuKpav

iavTOv

ddeXcfioiis

KO(Tp.<o

toiovtcov

tociu

drrdpTcov

evxaptaTovvTis ovroi irpocripLev^^

^Evv6r]crov

/xtra

tivcov

Kara tov Kaipbv

ta-TrjKas

\pov^ifjL, fieTci T<op crpa(f)\fj.

ovv dvvqar]

ttcos

"AflOC AflOC

Ta>v

pvaTTjpioiv,

tu>v

fierd

eKeivav Xeyeiv

crv fi(T

AflOc'^*'

TiAnpHC 6 oypANOC kaI h f" thc holnc aytoy'^^

15

H
Upih

Trpoacpopd
TTOiovvTai

airep 6

rj

avTr] eariv
.

Xpiaros

.ijv 6

yap rd

cocTTTep

Upevs Ka\ vvv Xeyei ovroi

rj

pr'jfj.aTa

to'is fJLadrjTois

anep

7rpoa<popd

rj

edooKe koi

6e6? (f)6ey^aTo

to.

tjv

vZv

avrd

ol

icTTiv

avTTj ecrri ^^.

(THE INVOCATION)
20

E(TTT)K Tzpo TTjS Tpaue^Tjs 6 lepevs rds p^eipay dvareivcov els tov

ovpavov KaXcov

TO Uvevfia to ''Ayiou tov TvapayiveaOai kcu d'^aaOai Ta>v irpoKeifievcov

xdpis 7rnreaovcra

ttj

Bvaia

fit'

Klvt]s

XafinpoTe'pas dnodii^T] Trenvpcofxivov

Troti

iva

j;

rds drrduTav avd'^t] ylrv^ds Kal dpyvplov

^^

axavpov

cm

to.

TrpoKinva

^*.

<THE INTERCESSION)

25

To Koivov

Trjs

oiKovpievrjs

TTfparcoj/ TTjs oiKovp.evr]s

Kc'iTai

Trpoaacri

olKOvpeviis 6e6p.(3a tots

KaOdpcnoV bid tovto dappovvTfs vnep

vTrtp ttjs KadoXLKrjs eKKXrjaiai Trjs

[6 lepevs]

rw Geo)

dnb

Sfd/xfj/o?

TrjS

TTfpdTUiV eats

tovs diravTaxov

TToXfuovs cr^eaOrjvai, Xvdrjvai tus Tapaxds' elpfjvqv, eveTrjpiav, ndvTcov tcov eKaara

30 KOKcov

eTTiKeiixevcov Kal

iroiovp.eda

Idla Kal drjuoa-iq Taxe^av aiTcov dTraXXayrjv

tmv direXdovTcov eVi

deofxfvoi TOV

dpvov tov

Keifievov tov

eiC

Xa^ovros

Trjv

dp.apTiav tov Kocrfiov^^

TOyC AIOONAC TOJN AIWNOON

o Xaos

35

'Amhn27.

(the lord's prayer)

'O

'^^.

Mvrjfirjv

tcov deiayu p-va-T-qpluiv Kal inrep avTcov irpoaip-ev

Lptis

Kal 6 Xa6s

TTATtp HMCON 6 eN TO?C OYpANOIC KtX "^

The LitiLvgy of Antioch

475

<THE MANUAL ACTS)

'0 BiaKovos TTapcoTTws

Tw

'0 lepevs kXqL tov aprov

Ovo-iaai-qnicp

^^,

pool
Aer]d(t}fJiv

TTavTfs KOivfj

'Yivkp TTavTCiiv tS)v iv

fxevcou KOL

rwv ras

Xpiarw

KfKoipr]-

vTvep avTcov

/xj/ei'a?

eTTLreXouvTaiv
29

'AvcXKCxai

dfi.4>L0vpa Kai K(|)pTai

TO,

TA

Tj

Ovoria^"

Is p CVS

AflA TOTC AflOIC

^^

(THE communion)
01
'Yi|.ci,o-(B

01

i};a\Tai ij;a\p.6v pjxS'

ere

6 ^eoV

iricrTol irpocrepxovTai

Kai ot SiaKov- 15

^^F^voi 8iav>ovo-t rd 8uipa^^

^ou 6 ^acnXei'f

fJLOV

tiTTOvj/dWei 6

Xaos Ka0' eKacrrov cttlxov

Ot 6(f)daXfio\ 7rdvTS
Kni

av

fls

(T

eXTTi^ovai

20

didois ttjv Tpo<^r]v avrcov iv

(VKuipia

^^.

(thanksgiving)
'H

icr\6.Ty\

Euxapio-Tia ^*,

<THE DISMISSAL)
'O BiaKovos
TTopeyecOe eN

25

ei'pHNH^"''.

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
PoenUentia ix and the in illud Vidi Dominum i belong to the Antiochene period
or to the Constantinopolitan, and there is some doubt as to the genuineness of 30
ad eos qui
the latter (see monita in the Benedictine ed., ii. p. 278, vi. p. 94)
scandnlizantur y^as 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 {avXr}) of the
basilica {de verbis Habentes eundem spiritum iii, 11 [iii. 289 d]), the cantharus at 35
which the people washed their hands [ib. Kprjvas (Tvai kv rais av\ais twv (vkttjp'mv
:

tw Qfw vporepov dnoviif'a.p.fvoi rdj x^^^P^^

doors where they kissed the threshold or the
posts on entering (w 2 Cor. xxx. 2 [x. 650 d] ^ ovx opdn ocroi Kat to. -npuGvpa tov
vaov TOVTOV (piKovaiv 01 p.\v Ki\l/avTts, oi Sk 777 x^ '/'t /farexoi'Tcs Kai T(v crupari ttjv X^^P^ 40
oiKOJV uevutiiaTiu 'iva 01 (j.tk\oPTes (vxe<yOai

ovTOJS avTai fis evx^v dvaTfivcoaiv), the

Appefidix

476

men from the women in the nave (t'n

Matt. Ixxiii al. Ixxiv. 3 [vii. 712 b] xpr]v fxlv ovv tvbov exav to thxos to Sifipyov
vjxas Tuiv yvvaiKuiv eneiS^ Sk oh ^ovKcoOe dvayKaiov tvufxiaav elvai ol Trartpfs
Kov rais (Taviaiv vfids ravrais dcardxicrai' dis c'^fwye olkovco tSju Trpfrj^vrfpouv on to
-naXatov ovSe ravra rfv rd Tdxia), the sanctuary {^rjpa de s. Pentec. i. 4 in n. 23
below) with the episcopal throne {Qpuvos n. i) and the altar (to Ovaioarripiov
n. 29, 77 rpdnf^a n. 20, 22, 24
sometimes of silver, in Matt. 1 al. li. 3 [vii. 518 b])
within its curtains (rd dficpiOvpa n. 29, rd TTapaneTdafxaTa n. 32), with a cross
(n. 24, but this may only refer to the use of the sign of the cross in the sacred
banquet') and its costly vessels (noT-qpiov xpv<yovv koI KiOoKoKKrjrov in Matt. 1 al.
li.
3 [vii. 518 a]) the silk veils {ib. b arjpiKd l/xaTia), and the candelabrum {Kvxi'ia
ib. xxxii. 6 [vii. 373 c.])
the albs of the ministers {in Matt. Ixxxii al. Ixxxiii. 6
[vii. 789 d] touto vpSiv tj d^ia, tovto 77 dacpdXeia, tovto 6 arifpavos anas, ovx iVa
XfvKov xiTcuvtV/foi/ Kal dTToariX^ovTa irfpiPaWopifvoi irepiirjTf and the stoles of the
deacons in de Fil. prod. 3 [viii app. 37 a] tSjv XfiTovpyoJv ttjs diias Upovpyias tmu
fiiixovfxivccv raj rcbv dyyiXouu mipvyas rais Xcnrais bOovais rais knl tUjv dpiarfpSjv
wfiwv Kdfjiivcis but this is not Chrysostom's possibly it is by Severian of Gabala;
see monitum p. 33).
For the behaviour of Antibchene congregations see in
Matt, xxxii. 7 (vii. 374 d), in i Cor. xxxvi. 7 (x. 341 c). 'H ^vva^is in Matt. v. i
(vii. 72 a).
The most inclusive passage on the liturgy is in 2 Cor. xviii, 3 (x. 568 b) lari
Se OTTOU ouSe SiiarTjKfV o Upfiis tov dpxopivov, clov orav dnoXaveiv Str) tcuv (ppiKTwv
fivffrrjpicoi'' (33) opLoccos ydp irdrrfs d^tovfj,(9a tuiu avroiv, ov KaOdtrfp kirl t^j iraXaids
[5ia9T]Kr]s^ rd fxlv 6 Ifpfiis TjaOie rd 6e o dpxo{Xvos real Oipis ovk ^v toi Xaw ixerexdv
(bv ixTfix^^ " lepevs' dXX' ov vvu dXXd irdaiu v aCjfxa TrpoKfirai Kal TroT-fjpiov iv.
Kal kv Tais fux"*^ ^^ troXv toj/ Xauv 'iboi tis dv avvi(T(p(povTa' Kal ydp (8) vnfp jSjv
ivepyovp-ivojv, (9) virtp tcuv kv fiTavoia Koival Kal irapd tov ifptojs Kal trap' avTcuv
yivovrai al evxat nal -navris fiiav Xiyoiaiv evXV^, fvx^*' '''^^ kXiov yepiovcrav.
irdXiv
eneiSdv (11) e'lp^ojfiev tSjv Upwv vipi^6Xo:v tovs ov bvvajxivovs ttjs Upas p-iTaaxtiv
rpairi^ris (32) (Tepav Sfi yiviaOai evx^f Kal irdvTfs o/xoicvs Itt kSdcpovs Keip-fOa Kal
ndvTts 6fj.oiojs dviardfjieOa.
(15) orav dprjvqs irdXiv fXTaXap.^dvcv Kal fXTa5i86vai
Seri ndvTfs opLciws dana^ofxeOa.
(17) kn avTuiu TidXiv tSjv (ppiKcvdeaTaToiv fxvaTrjpicov
iTTeix^TO.i 6 Upivs Tw Xacp, eiTfvxiTaL Kal 6 Xaos tS If per to ydp MejA TOy TTNeYMATOC
coy ovdtv dXXo effTlv rj tovto. (18) Td ttjs fvxo-PiO^Tias irdXiv Kotvd' ov5i ydp
(KfLvos vxo-pi.(TT(T p.6vos dXXd Kal 6 Xabs anas' npoTepov ydp avTwv Xa(3obv (pwvrjv,
eha <rvvTi9(pevcDV otl aIiooc kai Aikaiooc tovto yivfTai Tore dpx^Tai ttjs vxopi(TTias.
Kal Ti Oavfj,d(eis t'i nov fxerd tov If pious 6 Xabs cpOfyytTai onov yf Kal (20) /xcr' avTuv
rrpoadyovTisi), the barriers separating the

'

10

15

20

25

30

35

tSjv x^/'oviSt/i Kal TU)v dvoD dwdpLtoov Koivfj TOVS Ifpovs fKflvovs vpLvous dvanfpLnfi.

This is referred to below as the introductory passage and the numbers in

40 the text refer to the notes following.
^ Adv.
i
Jud. iii. 6 (i. 614 c) flaidv 6 naTfjp ov npuTfpov knl Tbv Opuvov dvafiaivfi
'

'

TOVTOV

a;s dv dnaaiv vplv flp-qvrjv tnfv^rjiai Kal dvaoTos ov npoTfpov apx^Tai ttjs
npbs vfxds didaoKaXias 'iojs dv dnaai Iw t^v dprjvqv kqI fxiXXovTfs evXoyeiv ol Ifpeis
npoTfpov TOVTO vp.LV fnfv^dpLfvoi ovTOj TTJs fv\oyias apxovTOL
de s. Pentecoste i. 4
45 (ii- 463 b) Sjd toDto ovk dva^a'ivovTi p.6vov ovd\ htaXiyopfvcxi npbs vp,as ov8f fvxofifvcu
vnfp v/xaiv TavTT]v kni(p9fyyf(j6f T-f^v prjaiv .... Kal vpfTs fnnp6fy^ria9f avrSi Kal
TO) nvfvfiaTi aov
in Matt, xxxii. 6 -vii. 374 a) fVTav9a df^aaOf p-fTa dydnrjs
flaiovTas rjpds npbs v/xds Kal otuv tinco ^Ipjjvrj vp.iv flTa einrjTf Kal Tcp nvfvpaTi aov,
Cp. pp. 33, 35 above.
2 jjj^ Rom. xxiv.
50
3 (ix. 697 e) o pidTTjv evTavda flfffX9wv fine tis npo<pTiTT]s, Tis
dnocTToXos arjpifpov 8iXfx9T] -qpiv Kal nf pi t'ivojv ad pop. Ant. vii. i (ii. 85 e) t^
arjpfpov ^p.iv o.vayvcoa9lv fifTaxdpiovpai ^i(3Xiov Kal ei SoKt? ttjv dpxr^v avTov Kal
Tu npooipiov (Gen. i. i)
in i Cor. xxxvi. 6 (x. 341 a) otov aKovarjs tov npn<pr]TOV
XkyovTOs TaSf Xf-^fi Kvpfo?, dn6oTTj9i ttjs yrjs, dvdPT]9i Kal avrbs fls Tbv 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 TaSt Xiyfi Kvpios was the standing
introduction to the Old Testament lection. Cp. n. 4.
:

The Liturgy of Antioch

477

' See n, 2 and de haptismo Christi 2 (ii.

369 c) -quovaaTi arjixepov IlavXov Tirco
biaXeyofxevov Kal XiyovTos ovtoj irepl jxkv rrjs irapovatjs ""Eiricpavq -q rod 0eoC x^^P'^ '^'^^^
TTfpl Si TTjs fifWovarjs IIpoa8exu/J-evoi
ttjv puiKapiav (\nida ktX from which it
appears that Tit. ii. 11-13 was part of the Apostle for the Theophania, Jan. 6.
Cp. p. 371. II above. In Eastertide the Acts took the place of the Apostle cur 5
;'// Pentecoste
^ [\\\. 89 d) tovto ovv (an Koittuv to ^rjTOvp-ivov, rivos iveicfv at Upd^eis
:

rojv dnoaTuKoju (v
*

In

avayivwaKovrai and passim.

Cp. n. 4,
342 c) 5;d tovto koI 6 dvayivojaKOJv fiovos (pOfyyerai, Kal
di'e'xfTat Giyrj KaO-qpL^vos' Kal 6 \pa\Kojv ipaWei pLovos' kcLv

ttj TTiVTrjKoaTri

Cor. xxxvi. 7 (x.

aiiTos 6 Triv hmaKoirrjv ex'^'^

vavTfs VTT-qxovaiv els 1^ ei/oj aTup.aTos q

(pccvf) (peperar Kal 6 optiXcuv upuXei /xuvos. 10

may well refer to psalms between the lections but there seems to be no
certain evidence of this use in Chiysostom.
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
only responded {yT:r]x(^^v, vno^dWeiv) with the refrain tb. tov plv yap otlxov
ol Trarepey aTC -qx^^ ovra Kal tl irpqXuv ex^^'''^ boyp-a to nXqOos vnrjxfiy kvopLo6(T7]aay 1
enddq tov dnauTa riyvoovv \paXp6v : in Matt. ii. 5 (vii. 29 c) t'ls yap vpLwv elne poi
Tuiv VTav9a effTrjKOTOJV xpaXpov 'iva dnaLTrjOels fiirfiy Svvair' av rj dXXo ti piepos tSjv
Oe'iwv ypafpSjv ; ovk iaTiv ovSfis.
Cp. in Ps. cxliv. 1 (v. 466 e) and p. 29. 30 above.

This

^ In Joan, x al. xi. i (viii. 62 b) KaTa piav aa^PaTwv rj Kal KaToi adP^aTov ttjv
fxeXXovaav ki' vpiv dvayvcooOrjaeaOai tSjv evayyfXiwv irepLKOirrjv, TavTijv npo tovtcov tSjv 20
qixipwv fj-eTci x^^P^^ Xa/xPavcuv tKaaTOS o'ikoi KaOqptvos dvayivajaKeTOJ avvexcvs in
Matt. i. 6 (vii. 13 b) oxjtc 5k fvpaOtaTepov ytviaQai tov Koyov SeopLiOa Kal
:

omp

irapaKaXovpiev

TTfpiKovqv TTjs ypacpqs

Kal
^i^

km twv dXXwv
dv

ypa(pSjv

367 sqq.) follows S. Matt, iii., which was

Theophania. Cp. p. 372. 36 above.
^ See n. i and in i Cor. xxxvi.
4 (x, 3390)
dvTc<p6iyyTai To) nvevpaTi aov SeiKuvs

on to

npoXapiPdveiv T-qv
de haptismo Christi
probably the Gospel for the 25
TTenoirjKapLfv

The homily

fXfXXojp,y e^qyeTaOai.

(ii.

k-nf^ihdv

dp^upLiOa Xiyeiv 6 Xabs

iraXaiov ovtojs eX^yov ova oiKeiq aocpia

dXXd T(S TTV(v/j.aTi Kivovpevoi. Cp. n. 4. Horn, de bapt. Christi (ii. 367) was
preached on the Theophania.
For several sermons at one synaxis (cp. 30
p. 29,41) see in i Cor. xxxvi. 4 (x. 339 c) dXXd vm Ta avpL^oXa Karixop-ev tojv
yap Kal vvv hvo -q TpeTs Xiyop,ey Kal dvd pepos Kal
(Tepov aiyuvTos 'hipos apx^rai. (i Cor. xiv. 27-29).
For applause at sermons,
de incompr. Dei nat. iii. 7 (i. 471 a) ewrjveaaTe Ta fipqp,(va; p-eTa ttoXXov 6opvl3ov
Kal KpoTov TTjv TTapaivfaiv kSi^aaOe ; ad pop. Antioch. ii. 4 (ii 25 a) t'i poi tCjv KpoToov
o(piXos TovTcuv
Tl Si Tu/v (iraivcov Kal twv Oopv^oov
Cp. in Gen. xxvii. 8 (iv. 268 b).
In de incompr. Dei nat. iii. 6 (i. 469 a) S. Chrysostom expostulates with those
who depart after the sermon.
^ De incompr. Dei nat. iii.
^^r
7 (i. 471 a) puTa ttjv napaiveaii' tvOkw^ f^X'7rubrics and formula see in 2 Cor. ii. 5 sqq. (x. 435-440).
The response Kvpu
kXiqaov to each petition is implied in the corresponding formulae for energumens, penitents and faithful below, n. 8, 13. Cp. p. 3. 15-5. 11. For the peace
and blessing see n. i.
* hi Matt. Ixxi al. Ixxii.
4 (vii. 699 e) koL q -rpurq Se Siqffis kxiovs ytpiei oTav
virep Toju ivepyovptvojv vapaKaXSipiev Kal q SiVTipa irdXiv i/ntp (Ttpcuv tuiv kv
peravoia ttoXv to iXeos km^qTovaa
de incompr. Dei nat. iv. 4 (i. 477 c) 'iva tov
Sqpov Kal TTJs noXfOJS dndaqs ivSov irapovaqs KOival irepl avrwv iKiTqpiai yevcuuTai
itavTOJV dp.o9vp.aSov tov koivov SiOiroTqv vnep avTuiv (^aiTovp.ivav Kal eXefjaai napaKaXovvTojv p.Td (T(poSpds TTJs Boqs ib. iii. 7 (i. 470 e) toiis ivipyovpiivovs KaT tKiivov
lOTqai TOV Koipbv 6 SiaKovos Kal KeXevei KXivai Trjv KecpaXqv puvov Kal tw oxqp-oiTiTOV aaip,aTos TTouTaOai Tas iKeTqpias' evx^aOai yap avrovs p-tTa tov koivov avXXoyov
TUIV dSiXcpcjv ov Oipiis
in 2 Cor. xviii. 3 (see introductory passage above).
The
first two and the last of the passages indicate the response Kvpu hXtqaov
from
the third it appears that the energumens were not bidden to pray for themselves
and that there would be nothing in these prayers corresponding to the clauses
beginning 'EyeipfaOe 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. 11 below.
XO-piffpaTcvv iKiivwv pLovov Kal

35

45

55

Appendix

478

In Matt. Ixxi al. Ixxii. 4 above n. 8, and see introductory passage and n. i.
In Epit. iii. 4 (xi. 23 a) aKoveis karwros rod KrjpvKos Kal KiyofTos "Oaoi (v
The MSS. here read S(r]6r]T see 5. C/irys homiliae
/xTavoia dniKOiTf -navT^s.
in GaL et Eph. in Biblioth. patrum Oxon. 1852, p. 133 and note p. 388. where is
5 suggested the emendation oaoi kv fxeravoia dneXOeTe' oaoi fi-q kv fUTavoia Sfi']6r]T(.
^^ In Matt, xxiii.
3 (vii. 288 c) Kal yap to. p-vaTrjpia Sia tovto tcis Ovpas KKi'iovrts
k-mTiXovfxfv Kal tows dfxvrjTovs eipyofifv ovk (vfiSfi daOevfiav Kareyvcupfv ruv
de Resur. 3
TfKovi^ivcov dk\' k-mibfj dTekiCTTepov ol noXXol irpos avrd en diaKCivTai
(ii. 441 e) ecfTTjKe ttoXXclkis irXovaios Kal irfvrjs ev kKKlrjOia' KareXaPev fj wpa rSjv
10 BficDU ixv(TTr]pia)V k^wOeiTai 6 nXo'uaios ojy dfxvrjTOS, lararai 5f u nevrjs (vtus twv
ovpaviojv aKr]iwv Kal ovk dyavaKTiT 6 ttXoictios. olSe yap kavTuv dXXorpiou jSjv Oeiajv
^

^"

pivaTTjpiQJv

kvuoTjaov dyanrjTk

ttois

vnox^Jpfi

"rfji

kKKXrjaias dfaTrurrjs Kal irapfhptvfi

Oepdnaiva.
the
77

On

rois pLVCFTripiois viffrus olKiTr/s, dvaxo:pei Seffnoiva Kal jxlvii

concealment of the mysteries see further m Gen.xvi. 2 (iv. 125 e \ and introductory
15 passage, and the formula laaaiv ot ptpLv-qpLtvoi, de Proph. obscur. ii. 5 i^vi. 188 b),
in Gen. xxvii. 8 (iv. 268 a) and passim.
^2

20

Introductory passage.

Dc

Prophet, obscurit. ii. 5 (vi. 188 a) koivt) Se Trai/res aKovovTCs tov diaKuvov
TOVTO K(XiiovTos Kal XiyovTos AfrjOCjpLiv vtrlp toiv kniaKonoju Kal tov y-qpos Kal rrjs
Kal i'ua bpOoToprj tov Xoyov ttjs dXrjOeias Kal virlp twv kvravOa Kal
virlp tSjv diiavTaxov, ov irapaiTeiffOe iroieTv to kniTaypLa' dXXd pLiT kKTfVf'tas dva(pfpiTe Ttjv VXV^ 6i5oTs T^j vpLT(pas ffwuSov TTju dvvafA.iV 'iGaaiv ol pLfpivrjpLlvoi TO,
Xiyopfva, TTj yap fvxv tcDi/ KaTrjxovptuojv ovdino) tovto kniTiTpaiTTai kiTdhri ovhknoj
npiis TTjv nappr]aiau ecpOaaav TavTrjv.
vpiiv hk Kal vnkp TTJi oiKovpkvqs Kal vnkp ttjs
'^

duTiXrjXpfojs

25 (KKXrjaias

ttjs p^xpi-

nepaTcuv t^s 777$ iKTeTapiivrjs Kal vrrip twu bioiKovvTwv avTT)v

vapaKtXfveTai rroieiaOai ras Sirjcrei^ 6 TavTai'i StaKovujv Kal

in Matt. Ixxi al. Ixxii. 4 (vii. 699 e) koI t) rpiTr] hi [pi'qaLs']
irdXiv vnkp rjpwu avTCVV Kal avrrj rd irai^ia rd dpiajpa tov Sijpiov irpo^aXXfTai tov Qedv
km iXiov TTopaKaXovvTa in 2 Cor. ii. 8 (x. 440 e) koI yap km tuv vkttSjv virkp
30 kvKTKoTTOuv^ VTrk p Trpea^vTfpojv, vvkp ^aoiXiwv, virkp tojv KpaTOhvrojv, vmp yrjs Kal
OaXdaarjs, virkp depcov^ virkp ttjs olKovpkvrjs diidar]'> KeXevopeOa irpoanvai tw ipiXavOpwiTO) <dia)
de incontpr. Dei ttat. iii. 6 (i. 468 e) ei yap vnkp iSjv kv voaois, kv
pifTaXXots, kv aKXrjpais SovXeiais Kal vnkp tSjv kvepyovpievcxjv KtXivopnOa tov &(bv
napaKaXfiv fbut this is not said expressly in reference to the prayer of the
For the nai?>ia cp. p. 5. 12 above.
35 faithful').
" Adv. Jiid. iii. 6 (i. 614 c) Kal o SiaKOvos dk KeXtvwv (vx((T9ai pfTa twv aXXaiv
Kal TOVTO kniTCLTTei KaTa Tr]v iVXT]v aiTtiv tov dyyiXov TTJi dprjvrjs Kal rd npoKeipeva
iravra flprjviKa.
in Ascensione i (ii. 448 d) clkovctov kv TaTs npooivxais dii XeyovToov
To'i' SiaKovojv Tov ayyeXov ttjs (Iprjvrjs aWqaaTt.
Cp. Ap. const, viii. 36, 37 and
40 p. 39. 21 above. For the peace and blessing see n. i.
^'
De compunct. ad Demetr. i. 3 (i. 127 a bJ bid raCra KeXfvci to bupov d<ptvTas
knl TOV 6vaiaaTr]pLov vpojrov diaXXayijuai to) udeXifjo)
r/fKis 8k Ta pav ovp.(3oXa tojv
TTpaypaTcov KaT^xopi^v, ttjs bk dXT]9(ias avTrjs kKmmojKapLiv dana^opevoi fikv dXXr}Xovs
fikXXovTos TOV bdpov npoacpipfaOai, x^'^f*''' 5f ujs knl to noXi) Kal OTopxiTL tovto
45 TToiovvTes povov (cp. S. Cyr. Hier. Cat. xxiii. 3) in 2 Cor. xviii, see introductory
passage.
Cp. ib. xxx. i sq. (x. 650 c) de prodit. Jiidae i. 6 (ii. 385 d).
^^
In Epii. iii. 4 (xi. 23 a) tIvus ovv 'kveKev Xiyei 'AnkX9eTe [al. -npoiXOtTi] 01 pii^
bwdpLivoL berjdfjvai, aii 8k eaTijKas Wapoos adv. Jiid. i. 4 (i. 593 b' ovx opaTe knl
de incompr. Dei
ruiv pvffTTjpiojv Ti 0o5. avv(x^^ ^ btaKovos 'EniyivwaKT dXXrjXovs
50 nat. iv. 5 (i. 478 c) Kal yap qvto tovto napaKfXiixadai tov biaKovov dnaai Kal
Xiyfiv 'OpOol aTcup.iv KaXcus ovx o.nXws ovbk eiKrj vivopoOkrrjTai dXX' 'iva tovs X^A*"'
avpopkvovs Xoyiapovs dvopOwawpLiv. The position of these proclamations is not
defined they are placed here on the analogy oi 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 {itt Eph. iii. 5 and in i Cor. xxxvi. 6 see Probst Lit. d.
vierten Jahrhunderts Munster 1894, pp. 176, 178) describe rather the comknKTKOTTOjv

dirdvTojv

v-rraKovfTe /^era irpuOvpias

'

The Liturgy of Antioch

munion

479

see below n. 29, 30. But the Ap. const, (p. 13. 33^ may be taken as
evidence that at Antioch it followed the kiss of peace in S. Chrysostom's time.
The people's npoacpopai, offered with special intentions, are mentioned, in Joan.
Ixii al. Ixi. 5 i^viii. 374 c) ft fxev yap dp-apTouXus 6 rtQvTjKws kol ttoWo. tw to)
npoafCfKpovKcls dti daKpveiv, pidWov Se ovH baKpveiv povov, tovto yap ovdiv hcfxXos
eKfivoj,

dWd

ttoihv rd Svpdpeva rivd irapapvOiav avToi nepnToi^aai (Kcrjpoavvas Kal

TTpoOfpopas.
^^ De s. Pentecoste
i. 4 (ii. 463 b) ov npurfpov dnrfTai tSjv irpoKeiptPcui' ecuy dv vpiv
avTos enev^TjTai t^v irapd tov Kvpiov X^P'" '^"''^ ^f^fi^^ 6Tri(t>e(y^r]ae avrS) Kal toi
TTVivpari (TOV. ^Theodoret ad Jo. oec. ep. 146 (Migne P. G. Ixxxiii. 1392 d"^
h x^pic 10
HANTCON YMOON
TOVTO 5e iV TTaOaiS TaiS KK\T]aiaiS TTJS pVOTlKfji loTi XeiTovpyias trpooipioi'.
The form is the Byzantine, p. 321, and not that of the Ap.
const, p. 14 or of S. James, p. 49.
The response given by Chrysostom above
is not exact
it is given accurately in introductory passage.
^^ De poenitentia ix. i (ii.
349 c) t'l noieis dv6pooTre ovy vneaxov tS) Upu dnovTi 1
"Avw axSipev -fjpSjv tov vovv ml rds KopSias, ml dnas "Exopev npo's toi/ Kvpiov
and introductory passage. Cp. p. 50.
" /?? I Cor. xxiv. I (x. 212 D E) cp. the following context (213 a) woTrfpiov St
(vXoyias (KaXeaev kneid^ avro pcrd x^'pas exovres cvtocs avrbv avvpivovpfv Oavpa(ovTs kKjrX-rjTTopfvoL TTJs d(pdrov Scopeds (vXoyovvTfs oti kol ovtu tovto
e^ex^iv 20
'iva pi) p.eii ojpev
ev ttj TrXdvr) Kal cv povov f^e'xf ei' dXXd ml irdaiv -qpiv ptTt.

Ad COS qiii scandalizautiir 7 sq. (iii. 482 b sqq.) is certainly modelled

on the Thanksgiving, especially 8 -npo tovtqjv dirdvToov dpov irXdaas tov avepoovov
^iSdomXov avrS) ruv ep(pvTov ivairiOcTO vopov
ical
opws ovSe ovtojs avTov
eymTeXiTTiv dXXd Kal rreoovTa Kal virooKfXiaOevTa iTrqvccpOov koI (mpeXeias diroXaveiv
dojKfv.

ml

25

plv -napaivujv Kal avpl3ovXevaJV, voTCpov 5e tcv ipu^w tw Tpupai

vovOiTOJi' naiSevcov SiSdoKav kireiSfi 5e tooovtov npovdajKav hujpov
olnoXXol tmv
iTTc'ui,

dvepwTTojv,

rrpcvTov

TTjv

dno

TTJs^ (pvaucris

hhaoKoXias Xiyoj cbcpiXeiav, aide ovtojs nvTovs

dXX' epdve 5id irpaypaTcov di' ^v(py(aiSjv hid

KareXiiKV

oiiSe TiavajXeepta. trapidojKiv

KoXdofwv

v-aidfvojv

vovOeTuiv, did ttjs

KTiaeajs avrrjs KaO'

rjplpav kpya^opevrjs

Kal

30

TTjV hioKoviav TTXtjpovar]S ttjv elouOviav, did tcuv napaSo^cos irapd ra douOoTa
yivopievav,
Sid TcDi' (V dpj(TJ diKaiaiv
tha Kal vopov iSwKe Kal Trpocprjras dviaTiiXe Kal
.
.

enXTjJeml av^K

koi

alxpaXwaia irapiSwKe Kal iXtveeplas

i]^io:a Kal

ov SuXiirev e

TfXovs TxdvTa noiuiv Kal irpaypaTfvoptvo'i virtp tov yivovs rov rjpiTepov
"^^'"^^^
^^ Kf(])dXaiov tS}v dyaOSjv ilpydaaTO Kal tuv v'lov d-nioTtiXe tov kavTov tov 35
"?l
'
vibv TOV yirjaiov tov^ povoyevij Kal 6 t^j ovttjs (pvaews cbv avrw yivcTai oirep
(yui Kal
enl yfji ^n5i(a:v tois dvepdmois avvaveoTpifiTo ktX.
The whole tract is on the
grounds of thanksgiving and may be regarded as a spacious paraphrase of this
section of the liturgy.
Cp. pp. 16 sqq., 51, 324 sqq.
^" In Eph. xiv.
Cp. in illud Vidi Dominum i. i (vi. 95 d) dVw 40
4 (xi. 108 a).
or poTialdo^oXoyovoiv uyy^Xojv, kutco kv eKKXrjaiais xopoOTOTOvvTes dv0pa}Troi rfjv avTriv
l><e'u^ois iKpipovvTai So^oXoylav dvoj ra aepacftlp. tov Tpiodyiov vpvov
dval3oq, kotoj tov
avTuv j) tSjv uv6pdjnajv^ dvaTT4p,irei irX-qevs de Poenitent. ix. i (ii.
d) t^s
dpxfjs^ 6CDJ

Tpa-nii-qs
349
Twv x^pov^lp TToptOTapevcov Kal touv at pacplp IrrTapevojv,
rd -rrpuooo-na KaTaKaXviTTOVTccv vaowv TUf doojpdrav Svvdpewv pcTU
45
TOV ifpfois inrep aov npeaPevovawv ktX.
Cp. introductory passage. In illnd Vidi
Dominum i. i (vi. 95 d) dKaTairavaTos vpvoXoyta, ib. v. 4 (vi. 144 b) dKaTatj.
Bo^oXoyia, de bapt. Chrisii 4 (ii. 374 c) emviKios wStj.
^' In illud
Vidi Dominum i. 3 (vi. 98 e).
22 /
2 Tim. ii. 4 (xi. 671 e).
Cp. de prodit. Judae i. 6 (ii. 384 b) axrip-a. nX-qpwv 50
^
iOTTjKiv bhptls Td ^-qpaTa ^>9(yy6p(vos eKuva, ^ Si Svvapis ual
77 x^P^s tov 0eoC
(OTi.
Tovt6^ pov koTi TO aSjpd (Pyar tovto to prjpa peTappvOpi^ei Td npoKeiptvaKai Kaedntp 77 cpcop^ Ue'ivrj 77 Xpovaa Kv^avtoQe Kal TTXrjevv.ade Kal
TrXrjpuaaTe ttjv
:

TTJj pv<TTiKfjst^r]pTtarp.ivps

tSjv f^avTepvyajv

y'qv ippieri

p(v dira^ Sid iravTus

S\

tov xP^^'ov yivtTai epyat evSvvapovaa

TTjv riperefav irpbs naiSoTrouav, ovrcv Kal fj ipojvf] aVTTj

aVa'f
TpcLTTeCav (VTais (KKXyjoiais e( Udrov pixpi- OTjpepov Kal

XexOaoa

/xe'xpt ttjs

tt)!'

dvaiav dirrjpTiapivrjv epyd^eTai.

ttjv <{)vaiv

"

Ka6' fKaaTrjv 55

avrov napovoias

Appendix

480

^^ In coentet. appelat.
de Sacerdot. iii. 4 (i. 383 a) earTjKf ycLp
3 (ii. 401 d)
6 lepfvs ov nvp Karacpepav aXKa to Tlvev/xa rb ayiov koX ttjv iKtrqpiav hirl iro\if
voiiiTai oiix i-va ris \ap.nas avooOev a<p(^9Haa KaTavaKwarj rd. TtpoK^iix^va
iVa
(ii. 463 c) ij tov TIvfvfxaTos x<^P'S
37 X^pi-s eirnj((Xov(Ta ktX. : cp. de s. Pentecoste i. 4
. ovdkv
5 irapovaa Kal -naaiv e(pinTap.(VT) ttjv fivariK^u eKfivrju KaraaKiva^fii Ovaiav
avQpwtnvov twv yivopLevajv kv rev Upw tovtoj (irjixari. Possibly the following alludes
to the passage preceding the words of invocation in illud Vidi Dominum i. 2
(vi. 97 B d) deov oe SiSoiKora Kal rpepLOVra ttjv dyyeXiKfjv do^oKoyiav Knefnreiv
:

dW

re rfjv (^ofxoXuyrjaiv rev

(p6(3cp

KTiaTT)

iroLuadai

Kal

dia

ravTTjs avyyvujp.r]v ruiv

10 eTTTaiapiivojv alrtTaOai
'E\ir](T6v fie 6 &us Xiyeis Kal tov e\Ovs aKKuTpiov Tb
^uxiuv fi( iSoas Kal ^ivov ttjs oojTrjpias to cx^/xa biarvnois.
TJOos emSeiKuvaai'
Cp. p 53 above.
^* Quod Christus sit Deus
9 (i. 571 a) ovro^ [o aTavpo{\ kv ttj Upa Tpawf^ri,
ovtos kv Tois TWV lipioju x^'^po'''^^'^^^^^ ovTos irdkiv fifTcL rod aufiaros tov XpiaToD
15 eiii TO fivcTiKov SeiTTvov diaXdixird.
In I Cor. xli. 5 (x. 393 b) horn, in Eustathium 3 (ii. 607 c) de Sacerdot. vi. 4
.

'^'^

(i.

424
In

Cp.

a).

p. 21. 15:

54. 27: 56. 1-6.

I Cor. xli. 4 (x. 392 e).

""
In I Cor. XXXV. 3 (x, 325 e) h hi Xiyci tovto Iotlv av evXayTjaris Trj tcuv
20 ^ap^apcjv (pojv^, ovk et'Swy ti \4ycis oiibi (pfxrjvfvaaL Svvdfitvos ov SvvaTai vnocpajvrjaai
TO dp.r]v 6 XaiKus' ov yap aKovcuv to eic TOyc AicoNAC TtON AicoNOON onepecrTlTiKos ov
Keya Tb amhn. Cp. p. 58. 9 sqq.
^^ In
Gen. xxvii. 8 (iv. 268 a) av tovto hiopOojacupLiv Swrja-ofxeOa pKToL KABApoy
avveihuTos Kal rfj Upa TavTTj Kal (ppiKTrj Tpane^T] irpoa^XOHv Kal rd prj/xaTa tKtiva
25 TO TTj fvxv avv(^vyfiva meta TiAppHCiAC (pOiy^aaOaL- Xaaaiv ol p.(p.vTjp.iVoi rb
Xfyofifvov (sc. "A^fs ^fxiv to. IxpetX-qpaTa rjpiCjv kt\). Cp. p. 59. 28 sq.
^ Perhaps the reconstruction here and at the communion is overbold there
is little in Chrysostom to indicate the connexion of the points he mentions.
The materials are in Eph. iii. 5 (xi. 23 d) (KcpepofxevTjS t^j Ovaias Kal tov Xpicrrov
30 TeOvfifVov Kal tov irpoPaTov tov SeffnoTiKov, orav aKovarji AT]GS}fj.(v navrfs Koivrj,
oTav i'Sr?? dv(\K6p.eva to. dp-cpiOvpa, tote vopnaov diaaTeWfoOai tov ovpavbv dvcoOev
Kal KaTiivai tovs dyyeKovs: in i Cor. xli. 4 (x. 392 E, following n. 26 above)
6 TTap((XTaii tS) OvcriaaTTjpioj tcuv (ppiKTCuv pvaT-qpiwv TfXov/xevcjv Poa "Tirep vdvTwv
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) hid ti Sk
tovto yap enl fxev ttji evxapiarias ecTTiv Ideiv yivufMCvoV km
TrpoaiOrjKtv^Ov K\a)p(v
de tov aravpov ovkLti dWd TolvavTiov tovtoi' 'Octtovv yap avrov (prjfftv ov (TvvTpi^r]^^

dWd

40

oirtp ovk eiraOev enl tov aTavpov tovto Trd^xfi- knl t^s -npoatpopas 5td a\
creTar
In the first passage, the details are
Kal dve'xfTai SiaKKu/xevos i'va irdvTas IpivK-qari.
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
;

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
elevation

45 the fraction
^

TOV

See

n.

cp, p. 62. 8 sqq.

97. 8 sqq.
cp. in i Cor. xxxvi. 6 (x.

29

<f)piK<jjSovs

138.

340

20 sqq.

e) Kal av Toivvv Kal npu tov Kaipov

Wo

p-fva
(Kfivov SiavdiTTTjOi Kal iTplv ibtiv Ta irapaiTiTaopiaTa avaff re
npoPaivovTa vpbs avTOV dvd^aivi Tbv ovpavuv d\\'

Kal TOV xopbv TWV dyyiKwv

dyvoH TavTa 6 duvr^Tos.

2^ In Matt. vii. 6 (vii. 1

14 a) Kal irap' rjpLwv alrei \_o Xpiarbs"] muv ovx vhwp dAA'
dyiwavvr]V Td ydp dyia Tois dyiois Sidwaiv. Cp. p. 62. 2.
^^ In Ps. cxliv. I (v.
466 e) fi(Td dKpifieias tovtw fxdXiaTa irpoaexfiv d^iov tw xpaXpi^'
OVTOS yap effriv 6 Td prjfiaTa ty^^ TavTa dnep 01 pLixvT]p.evoi avvfx^^ viroipdKKovcri
Probably the psalm responded to would be that
XtyovTfs Ol d(p6a\pol kt\.
55 from which the response is taken. Perhaps the psalm followed the communion
Cp. use of Ps. xxxiv
and was part of the thanksgiving, not a kolvwvikov.
63. 36: 466. 32,
p. 25. 14

50

The Syrian Liturgy of

v-viii

Ceiitt.

481

3; In Matt. Ixxxii al. Ixxxiii. 6 (vii. 789 c) koi

^hf> diva-iKoxov koX irphs huas
iTovsJiaKovov^ivovs-] dcaX.x^fjvai ciare fi^rci ttoWtjs lijs (nrov5i]s
biavifiuv radra
ra dwpa-^ ov fxiKpa ndkaais iplv hat'v d ovyeiS6Tes riul
Trov-npiav avyxo^phonri
ix^raax^iv Tavrrjj rfjs rpan^Cv^
in Matt. 1 al. li. 2 (vii. 516 e) to aSjp^a Urod
irpoKeirai vvv rjixiv, ov to l^driou fiovov dWcL
Kal to oaifxa,
:

aKK war^

Kai <pay(Tv koi kfupoprjeijpai.

introductory passage,
^^* De bapt. Christie
yivejai

bji

(ii.

ovx cuaTC a^aaOai ii6vov 5

toivvv u(tA niartws.
Cp.

TTpucrpx<ijfii9a

374 c sqq.) ^ovXeaOe

einoj ividiv

dLa-nafTds vp-lv ray Ovpas airoKXiiofiiv

((Txottjs evxapiaTias dironrjdau Kal dvaxo^puv oiKa8e
oil

<5

Oipv^os koX

fj

Kpavyfj

aKKa

avyxcopov/Mtv irpo tqs

^ovXiade d-noj rtVo? epyov 10
voiovmv 01 TTpj, T^s avfinXrjpcha^ojs duaxcopovuTes Kal Tds
ivxapLOTrjpiovs oiUs ovk
mppovT(s to; r.Ae. t9,s Tpan^Cv^
f"Vos [<5 'lovSa,] p\v pi^rd 'lovSaicov, oItol
6 [01 avfxfiadri-rai] fiera tov diaTr6Tov vp.vljaavT(s (^rjXOov opSy
oti i, kax^-Tri uerd
rrjv Bvaiav (vxv Kar' kicuvov yiverat tov
tvitov
"^- ^ (^- ^^4 c) ai TTji avvobov Tavrrjs dnoKvcuu vpds
J^^',
^^^:
r
[6 diaKOVOsl 1
tovto vtxiv exivx^Tai Xiyajv Uopiv^adi kv dprjvri.
P. 67. 19 cp. 27. 14.
;

>

1:

APPENDIX

THE SYRIAN LITURGY FROM THE FIFTH TO

THE EIGHTH CENTURY
H lYNAEII^

20

(MASS OF THE CATECHUMENS)

(the entrance)
"Arioc 6 0e6c
AfiOC icxYpoc o vlus Tod

Aral

narfjp

Oeov aapKcoOeh Kai

a-Tavpco0iis aapKi di

AflOC aSanatOC TO TLvevfia to ayinv

6 efj Kupios aa(3acbd eAeHCON

fjfids
21k

kmac^

(THE LECTIONS)
'O 'Attoo-toXos ^

To EuaYYXiov

*.

-q

(MASS OF THE FAITHFUL)

(THE CREED)
Ev

Trda-r)

avvd^ei to Zvp.|3o\ov Klyirai^.

(THE

KISS

'Ao-ira(|6}i69a

OF PEACE)
dW-riXovs ^
i

ae

Appe7idix

482

(THE DIPTYCHS)
To, iepd AiiTTUXa^.

(THE offertory)

Td 8wpa

tw dyiw

irpoTiOeao-t ev

0uo-ia<rnf)pia> ol

8iAkovoi".

(ANAPHORA)

'O SiaKovos

^TCOMeN KAAoOC, CTCOMCN META

& SkIkovos irpos rd Se^td

toO

p-cpt]

'nrpocr<|)a)Vt

npOCXOOMCN TH AflA ANA(t)OpA

({jOBOY,

0u(ria<rTr)piou p,Td

Tqs jAvaTiK-qs ^im8os

TTapiaraTai
10

toO

oi iraiSes |JLirpoo-0v

0,^101;

Uparciov icrravTai^.

(the thanksgiving)
Aka|xapTijpTai

irpos

TaOra

Xcyuv

6 Icpcvs

Tifjiiv

"AnCO TAC

KAp^lilAC

diroKp-vojieOa

f|[jiis

'ExOMCN npdc TON Kypion

15

irpoo-aYWYT^ ttjs dva<}>opas'

fl

Arr^<J^N

XfiToupyovi/rcoi',

'^

e2AnTpYr<J^N "^h^

Tparre^av KitXvTTTovTcoVj

\ivcttik.j]V

20 TOON xepoyBiM irapio-Tafieucov kol ton rpia-dyiop ymnon AAMrrpA th

roTOON, toon cepA({)iM

jLiex'

Tj

nAnpHC 6 oypANoc
iierd

TO

ciireiv

kai

"

th thc ^oihc coy^^

tov Xaov tov rpia&yiov vjivov 6 tepcus wairep

vp-vov

"Afioc e? BACiAey
KAI

twn

aiconcon

kai

nANTA

KAI

lp|XT]vcu(i)v

tov

<(>T]OriV

uachc AricocyNHC Kypioc

6 MONopeNHC coy yioc AT oy ta hanta

TTANApiON TO epeyNooN ta

KCKpA-

ToO TpiaaYiov So^oXoYia

"Afioc Afioc Afioc Kypioc caBacoO

25

4)0l)nh

evKa^eias KeKvcficrcov

enomcAC

Aothp" Afioc

kai

AfiON kai to nNeyMA coy to

TA Ba8h coy Toy Geoy^^

30

Kai TOV TrapabelcTOv

koto, rfjv

tov Qeov 8iKaioKpi(TLav yeyovora i^opiGTov kuX

6avaT(o KaTiiKpiTov Ka\ <f)dopa vrtox^'ipiov oy HApeT^eN 6 cymhaBhc TOy oikciov

ttAacmatoc Trjv daOeveiav 6 to

eCTrAArXN'c6H

eV

avrco

elvai

TrecoNTi

dovs Koi to

iroWoh

ev

irpoTepov

elvai

x^piCAMGNOC aXX'

TTAiikAroorHCAC

Kai

Trpos

35 emaTpotprjv Kokeaas, aTovat koi Tpop-w^ v8aTos /caraxXvcr/xoS, kol ttuvtos tov
yevovs piKpov delv TravoaXedpla, avyxva-fi Ka\ diaipea-ei tcov yXaxraSiV, ayyikoiU
entaTacriqj
aT]fXLois

rroXecov

Kai

e/i7rpj;(r/ic5,

Tepaai,

noiKiXais

TVTnuals dfocpavdait,
dwdixeai,

nomw

TroXefiois

Tipo4)HTAic

viKais

....

cfift

rJTTais

de t6v

The Syrnaii Liturgy of

^eWovra anamapthton

\vrpov<j6ai

6 MONOpeNHC Y'OC

KATepx^TAl

eivat
.

483

yap tov Qeov koI Harpos

v8oKia.

Aoyos crap^

KOI 6

Centt. v-viii

drpeTTTais iyevero K

TTNeyMATOC Af'OY kaI Map'iac thc ayias acmApeeNOY ka! eeoTOKoy^*

eavTov Koi eV eavrco kNAKmvlcrr]

fxiv

to kqt cikona koi Kaff opoloacriv^^

Fna di

6 Kypioc

HMOON 'iHCOyc XpiCTOC 6 eK TOY OYpANOY Kara^cis' MeAAooN yap ton ckoycion ynep 5
HMCON KATAAexecOAl BaNATON eN TH NYKTI iv H eAyTON TTApeAlAOY
dieBero toic Afioic aytoy maShtaTc kai AnocToAoic Ka\ di

avTOV

TTiCTTevova-iv' iv

Trdaxct pera

tm

vTvepaxo to'ivvv ttjs dylas Kal evBo^ov 2i<bv ro

ymol)n

naXawv

padrjTcov avrov (paycbv Kal tikripaxTas rfjp iraXaiav diaOrjKrjv

rav

kAacac ApTON eVeAiAoY avTois Xeycov

TO YTTep

8l,adrjKr]V KaLVrjV

avroJv Traai toIs els

kAwmcnon

eic A4)eciN AMApTidoN*

toyto moy eCTi to cwma lo

AkBerf-: (|)AreTe"

6p.oia)s Kal

AaBojn

Km

to nOTH-

piON el oiNOY KAI yAatoc /icr'AooKeN avTols Xeyccv TT'iGTe el aytoy TTANTec toyto

MOY

eCTi

TO aTmA to thc KAINHC AiaShKHC to YTTep YMOON eK^YNOMeNON

THN eiWHN ANAMNHCIN'

AMApTldoN" TOYTO

TTOIfe?Te

ApTON TOYTON

TO HOTHpiON TOYTO

KAI

eiC

eic A4)eCIN

OCAKIC f^P AN eCS'lHTe TON

TON GaNATON TOY Y'OY TOY AN9p00nOY ^5

n'lNHTfe

KATAfpeAAeTe ka! thn anactacin aytoy OMoAofeiTe

an eAGH

eu>s

^^.

(THE INVOCATION)
.

TA HaGh

THN ANACTACIN, THN

TON GaNATON

TOV CTAYpON TON CCOTHpiON, THN TA4)HN,

OYpANOyC ANOAON

IC

<j)Tiaiv

TnA eTTI({)OITHCAN, TTNeYMA

TO "AflON

KYpiON TO ZOOOnOION

OMOOYCION Te

opoovaiov cymBaciAeyon
pa6r]Tds (KK^xvpivov

eN

eN

ei'Aei

^"^
.

Upevs

KAI

CYNAl'AlON

ttyp'inoon

t^^J^ccwn

thc AfiAC

Tco YTiepwcp

20

HMAC {ka!

(])'

ka!

eni

TA npOKeiMNA)

TO

TW

TTATp! KAI TO) YlCp

eni

toyc

AfiOYC avTOv

eNAoJOY Siwn

AriACH

kaI

TTOIHCH ton MN ApTON TOYTON COOMA ATION XpiCTOY KAI TO TTOTHpiON TOYTO aTmA 25
t'imion

XpiCTOY^*'

(Fna) reNHTAi ToTc

TTiCTrei

d^ias mctaAamBanoycin

AMApTIOON KAI CIC ZOOHN AICONION Ka! eiC ^vkaKTqpiOV YYXHC T6

Km

elc A4)eciN

COiMATOC

^''.

<THE INTERCESSION)
THC

Af'tAC

eKKAHCioJN

KaI

NA620Y ZiCON

Tr)i

THC

MHTpOC TCON

dvo.

HACAN THN

OIKOYMGNHN 3

ayias tov Qeov kaGoAikhc kai attoctoAikhc ckkAhciac

eni

thn

TTeTpAN THC TTICTeOiC e(TTr)piypevr]S^^

MONOC v dvdpcmots

4)ANeiC

anamapthtoc

^^

(the LORD'S PRAYER")

'H ripoo-cvxTi

^^.

35

<THE ELEVATION)
'O Icpcvs |XTd TO ayiao-OfiVai

dprov

tt|v

TT]S ^w-qs

eiTa

Ovaiav

Kivt]v ttjv dvaip,aKTOv dvvv|;oi

tov

Kal irdcriv avTov viroSeiKvviet

6Kc})a)Vi

6 SiaKovos Kal Xiyti

TTpocxooMeN
I

^^

Appendix

484

6 Upevs rds x^^P^^S '^^ ovpavov dvaTeivcov p-cxd \ap,Trpd3

Ta

AflA TO:C AflOIC

ttjS 4)0Jvf|S

4)T]crl

^^

6 Xaos
ETc Afioc,

feTc

ovv

Gtoy TlATpoc

KYpioc 'iHCoyc XpiCTOc eic AoHan

dy/cp X\viv\i.iri co H

K\dra'- 6 dpros

AoIa

^^.

^.

(THE COMMUNION)
'O tepevs irapfx^'- tt|v
fjierd

a.-^\.QM

KOivcoviav tois kXt]Pikois

Tovs KXrjpiKovs tois

Traio-i

10 o Xads TTpocrepxeTat Kal crTavpoeiSios rds iraXd(xas Tvrrwo-as to

Se'xcTai

Kal

tTTiOcls

Kal

6(j>0aX[i,ovs

\ixky\

Kal

TOti

|XTajTra

awp-a

Oeiov

{itto-

dvDpaKos

p,TaXa|ji^dvL

6 SiaKOVOS KaTXl TO O-YIOV TTOTTlpLOV Kal TTl8lOO)CrL

Igni traduntnr quaecunque remanere contigerit

^^.

iitcousttnipta''

The authors used are

chiefly Hesychius the Presbyter (f c. 438, Migne P. G.

787 sqq.)j Cyril of Scythopolis :c. 555, Eitthyniii vita in Cotelerius Ecd.
graec. tnon. Paris 1681-6, ii. 200 sqq., Sabae vita ib. iii. 220sqq.\ S. Anastasius
Sinaita (either the patriarch of Antioch who died 59B or his successor 599-610,
20 de sacra Synaxi in Migne P. G. Ixxxix. 825 sqq. \ S. John of Damascus (c. 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
probabl}' a relative of S. John, and it is certainly Syrian
see i. 652 sqq., 647)
and John Moschus (f 620, Pratiim spirituale in Migne P. G. Ixxxvii. 2851 sqq.).
xciii.

25

2w(i^(s, Cyr. Scythop. 5. Eiithym. 78, 5. Saba 61

S. Anast. de s. Synaxi
For the form of the church see Cyr. Scythop.
Jo. Mosch. P. S. 196.
Kal Oavfxdaiov, (Kukrjaias Qeov eKTvnoJiJ.a tx^"'
5. Saba 17 evpe air-qkaiov /xeya
KaTOi yap to duaroXiKiiv fxepos Kuyxq IotI OevKTiaro? Kal KaTcL to ^opaov fxtpis oIkov
^

829 c &c.

ixovra, tK 5e rov vutov uaoSov TrXareiav koI r-qv

(k ttjs rjkiaKTis aKTivos.
For hiaKoviKuv see
Jo. Moschus P. S. 25 in n. 8 below: the ambo Cj^r. Sc\'thop. S. Saba 56: the
sanctuary {OvataaTrjpiov) in n. 9 the consecrated altar [Ovcnaorrjpiov ^yiaafx(vov)
ib. 16 {TpcnT(n S. Jo. Dam. de Imag. iii. 35 [i. 361 a], 77 ^wrjcjwpos Tpcnr((n ib.
i. 16 [i. 314 Aj)
the gold or silver dove hanging above it, Labbe-Coss. Concil.
35 V. 1 129 A, ed. 1738 (petition of the Antiochenes at the council sub Mennd, 536)
the candelabra (Ai'xctai) S. Jo. Dam. de Imag. iii. 35 (i. 361 a): the censers
(OvfiiaToi) ib. {to fuwSfs 6u/xtapta ib. i [i. 321 c])
the sacred vessels (SiaKoi,
TTOT-qpia) ib. iii. 35.
The people washed their hands before communicating,
i. e.
probably in the atrium before entering (S. Anast. de Syn. 832 b oTav
4'3 apTia-yd'y Kal trovrjpias Kal itXtjOt] afX'pTTjpidTajv iv kavrois exofTCi vSaTi puKpw tcLs
X(ip"s diroviTTTonevoi ovtoj to ayiov eicavo crcupLa Kal to 6(iov alfxa ktK) and kissed
the crosses and the ikons on entering {ib. c ov yap to uaipx^oOai kv tti tov @iov
eKKXrjaia Kal rdy 6(ias fxtp l)uja(i<; tujv dyiwv thcuvojv Kal tuvs tijxiuvs OTavpoiis
dand^eoOat tovto dp(JTov (,v5i tw vhaTi iK-nXvvai Tas x^^P'^^ tovto KdOapnis).
* S.
45
Jo. Damasc. de Trisagio 26 (i. 495 d), where he exhorts his correspondent
to persuade the objector -navaaaOai p.iv tj}s ToiavTrj^ ivardacocs ovv fjutTv bt tois
BeoXTjTTTois iraTpdai Kar 'ix^os aKoKovOovvTa "Aytos \eyfiv 6 Qtvs kt\
but possibly

30

ivpi pieyav

hiaKoviKov

(pojTavyiav

iKavoos

rd^iv

(!a8fxofiui]<'

The Syrian

Litiii'gy

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
hymn ought to be used. Contrast p. 155. 11,

the intention with which the

218. 2.

Cyr. Scythop. S. Saba 75 KaTCird^fwv avruv to re ifakTr^piov lila^ai fx Kai rbv 5

Readers are mentioned in 6'. Euihym. 5 o tuiu ava'yvwajSjv ^aOfios.
*
S. Anast. de Syn. 829 a to Oeiov ivajyfXLov, /jifi^ova n(piH:oin]v d (iTTrjs,
dyavaKTovfJ-ev.
For 77 tcuv eiayytXiwv iravayia fii^Xos and the honour shown it
see S. Jo. Dam. de Iniagin. i. 16 (i. 313 e\
^ Theod.
Lect. H. E. ii. 48 Tlfrpov (prjal tuv Kvafpta enivoijaat
iv iraar) 10
avvd^ei to avixBo\ov XtyfaOai. Peter the Fuller was patriarch of Antioch 476-88.
S. Anast. de Syn. 840 a oux opds on did tovto dairaC^i paOa
dKKrjkovs Kar
^

aTjCaroXov.

(KHv-qv

TTju

p[\pavT(s iv

ujpav

TTjV

iva

(polSepdv

KaOapa Kapdiq

iravra

am'Seopiov

to) SfcnroTT] irpoaeXOojpfv

ddt/eias

fcal

aKKrjpoKophias

Maximus

Schol. in Dion. Ar. H. E. in. 2 Im ll tov irarpus tovtov pern tuv 15

rd dlnrvxcL ikiyiTo uj(nrp Kal hv dvaToky. In Cyr. Scythop. S. Saba 61
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,
^ Joan
Moschus Pratuni spirHtiale 196 (Migne P, G. Ixxxvii. 3081 a) of some 20
children plaj'ing at the mass koX epxovrai di p'lav nirpav opak-qv kol yap iirai^ov
''

S.

da-rraffpov

S.

Saba

is

em

du6r]Ka(ri toIs dprovs kgI kv KavKiw

puv els npta^VTepcs ol 5k els didKovoi iidev Kal
(vOev nal o pkv Trjv irpoaKopiSrjv ekeyev ol Si toTs (paKioXiois kppini^ov
us (jvv
ndvra vinon'j/iacnv Kara ttjv eK/ckrjffiacrTiKrjV avprj9(,au nplv fj tovs dprovs pfkiacoaip 25
TTvp (K TOV ovpavov KarekijkvOeu Kal Ta npodKopiadcvra iruvTa kaTecpayeu Kal ttju
ireTpav KaTeKavaev airacrav
ib. 25
2869 d) r\v tis dSfkipus kv toi Kotvo^icp tov
Xov^ifid OS ?,v p,a6ouv t^v -rrpoaKopib-qv ttjs dyias dvacpopds' kv pia ovv kiripfpOrj
kvkyKai (vkoyias Kal kpxop^'os kv tu popaaTrjpla) einev ttjv vpoaKopuhfiv ws kv Ta^a ttjs
(TTLxokoy'ias' Kal rds avrds (vkoyias irpoiO-qKav kv to) hiGKcp kv to) dyiw dvaiaaTrjpicp ol 30
hidKOVOi' Kal kv to) irpoaKopi^nv tov djijidv rov 'loodvvrjv tov Tore irpfoPvTfpov oVra to
kmKkrjv Xo^ePlTTjv ts Kal vaTepov ykyovev KaKXapdas ttjs KaTd UakaiaTivrjv kmaKoiros
ovK kOtdaaTO Kard to iOos Tr)v knicpoiT-qcriv tov dy'iov TlvevpaTos Kal kvnrjOds prjTi
dpa avTos i]papTev Kal Sid tovto diriaT-q to Tlievpa to dyiov florjkOfV Iv toi SiaKoviKcv
Kkaiouv Knl piiTTOJV kavTov km irpooojirov Kal cpaiveTai avTw o dyyekos Kvpiov kkyav oti 35
'E^oTou kv TTj oSo) kviKopi^opevos tos evkoyics u d5ek(pos ekeytv ti]v dyiav dvacpopdv
TjyidaOrjaav Kal TTekiOL'p.ivai daiv.
There is no clear evidence in these writers
as to the position of the offertory, but these stories suggest this if any.
For
the matter of the oblation, ^S, Jo. Dam.] de corpore et sanguine Christi 4 (i. 658 e)
Kfirai
kv Trj Tpairk^rj ttj pvoTiKjj iikr] 6 dpros Kal to I o'lvov Kal vSaTOS Kpdpa
4
for leavened bread as against dC^vpa, de Azymis (i. 647 sqq.\
^ S.
Anast. de Syn. 836 d dKotaare tl 6 Smkovos vpuv -npoacpo^vii kiyocv
^TWMeN KTk. Cp. 833 B. c. and p, 49. 17. Cyr. Scythop. S. Euthym. 78 pids tuiv
aa^paTocv 6 pkv [Evdvpios'\ kkfiTovpyei Qeai Kal tt)v dvaipaKTOV avicv TTpoafjye dvaiav,
Aop,Ttavds Sk -rrpos Ta Se^id f^kprj puTa ttjs pvffTiKrjs kKdrrjs piiriSos napiffTaTO' 45
Tikfiadai dk ^Srj pfkkovarjs ttjs tov rpiaay'iov So^okoyias TfpkPajv t( 6 "SapaKrjids Kal
Xpva'nrnov udk(pbsTa^pLT]kios b pkv Trkrjoiov 6 dk tov OvaiaoTrjpiov v8ov karujs
opwai TTvp kK tov ai(pvi8iov Kaddirtp kirl Tivbs SiaKfxvp.kvov oOovtjs dvwOev KaTibv Kal
avTov T( TOI/ p.iyav 'Evifvpiov ovv avTw 6e Kal AoptTiavov 'ivSov Trepika^iv Kal ovtoj
nepl avTovs Siapelvav d-Tr' dpxfjs tov Tpicrayiov dxpi Kal avpirkTjpwaiws Tr,s Upas 50
kfiTovpyias. Cp. n. 8 and p. 14. 3, Jo. Mosch, P. S. 196 3081 a) 77 avvrjOeia kv tt)
KKkT]aia TTapiSpapev uaT tovs TralSas epLirpoaOev tov dyiov lepardov i'oTaaOai

Kal

rfj

Trerpa

ws kv rd^tL

Ovcriaarrjpiov

oarpaiiivaj oTvov kol napiaravTai 6

(5

kv Tofs dyiais crvvd^effi.

P, 13. 16,

Cyr. Scyth. 5. Euthym. 80 t^v TTpwTrjv (v9vs

a.
wpoadycov TTji'Se tt/V Ovaiav 6 Itpevs otovd to nkijOos rrpoaa^pakL^eTai" Ava: ax^ipfv Tas 55
Kapbias avTOis kmcpwvSiv Kal tt]v vap' kKiii'ojv ka^wv vnoaxfocv ovtoj tt;!/ Trpoaayajyfjv
Oappu T^s dvacpopds.
S. Anast. p. 837 A gives also the form "Avco ax^i->-^v tov
^

S.

Anast. de Syn. 837

ml TOis KapSias. P. 50. Cp. ^

The anaphora was still said aloud

irpoffKOfiidr),

vovv

77

ixpoaK. rrjs ayias ava<popas in n. 8.

Jo. Mosch. P. S. 196 3081 b)

ol Trpfa^vrfpoi fvpeOrjaav rd,
tov
tK/xavOavovra
(k
avvex^^ avr^v tKcpwvHadai.
dvacpopds
naiSia ttjv evxw "^V^ ayias
^
S. Jo.
Cyr. Scyth. S. Euthym. 78, above n. 9.
S. Anast. de Syn. 841 b.
Dam. F. O. ii. 3 (i. 157 e) twn e2AnTepVr<JJN cepA^iiw kai toon ttoAyommatwn
IjTfiSn

s,

Appendix

4S6

Se ev

XepoyBiM

tktl

(p. 50-

in

some places

tuvois iKcpojvuv fiejaKws dwOaaiv

23 above).

Dam.

de Trisagio 2 (i. 482 c).

p. 51. 6 sqq. above,
27 (i. 496 b).
" Id. F. O. iii. I (i. 203 sq. slightly rearranged) where the liturgy is not
10
mentioned, but the passage is evidently modelled on S. James and Ap. Const.:
Sab. sand. 11 (^ii. 819 e),
see pp. 19, 51. Cp. in Ficum arefad. i ^ii. 804 d e),
de Transfig. 4 (ii. 794 a).
1^ Id. F. O. iv.
P. 51.18 sq.
4 (i. 255 c).
^^ lb. iv. 13 (i. 268 A b)
15
cp. de corpore et sangxiiue Christi 5 (i. 659 c).
12

S. Jo.

1^

lb.

P. 51- 17-53. 22.

i^
P. 52. 30 sqq.
Id. de Imagin. i. 8 (i. 311 a).
1*
[Id.] de Corp. et sang. Christi 4 i. 659 a) F. O. i. 8 (i. 137 b' in Sab. sand. 4 (ii.
817 c),frag. in S. Luc. (i. 576 c) : F. O. iv. 13 (i. 268 a). S. Anast. de Syn. 837 b
20 Tw 6vaiaaT-qpia) napiaTCLfxevos -napaKaXci Kot i-niaiTfvSei dvwQiv t^v x"^'" tou ayiov
nVfv/xaros aoi enicpoiTTJcrai, which justifies the kcp' ^/xds (cp. p. 54. 2). P. 53. 24 sqq.
Cp. in Sab. sand. 35 (ii. 831 b) aapKa &(^ov (k airov kol afpia Qfov If o'iuov dkrjdm
i. 656 ab:
S. Anast. de Syn. 840 b.
TTJ emKX-qaei Kal dpprjTcos pcTairoiovfiivov
i'*
P. 54. 14.
S. Jo. Dam. F. O. iv. 13 (i. 271 a).
20 jif
de Imagin. iii. 41 (i. 361 e): de
268 a: in Dorntit. ii. 4 (ii. 871 e)
25
P. 54. 17, 27.
cp. i. 340 e, 361 e).
Transfig. 6 (ii. 795 c
^^ Id. in Sab. sand. 20 (,ii. 822 c
P. 57. 30.
2^ S. Anast. de Syn.
837 c to pLi) fxovov xptvbicrOai tw XpiaTtv nar eKivT]v rrjv
<

'

(po^epdv wpav ttjs Oeias avud^cojs dXXa Kal tois kavTwv d5e\(pois fivrjaiKaKfiv Ka'nrep
30 XiyovTa (u rfj irpofffvx^ Kal d(pes ^f^Tv to. ocpeiXrjfiaTa -qpLwy ktK.
''
P. 61.' 20.
lb. 841 A.
2'
Cyr. Scythop. S. Euthym. 81 ^s Kal awTeXfaOeiffr]? [sc. t^s dvacpopds'] rds
Xfipas (Kflvos wnXiv ds ovpavov dvardvaiv Kal ioanfp avrois vnoSeiKUvs to olKovofirjOiV
rfjs acoTTjpias X^P'-'"

'''V^

ripLiTipas piv(TTr]piov fxerd KapLirpds ovto: (prjal ttjs cpajvTJs

Ta

S. Jo. Dam. ep. ad Zach. (i. 656 b),

Cp. S. Anast. n. s. n. 23
35 dyia Tois dyiois.
P. 62. 2.
de corpore et sanguine Christi 5 (i. 659 a).
^'
S. Jo. Dam. de Trisagio 27 (i. 496 b) kv ttj vif/aiaei Se toC dprov t^s (vxapictTias
P. 62. 4-6.
ov XtyopLfv Tpiaayios rj IpiaKvpios d\Xd Eh ayios ktX.
^^ [Id.] de corpore et sanguine Christi
5 (i. 659 a b) iha vipovrai kv rais x^P"'^
Kal KXdrai v^' ^ficuv ripiiws
40 TOV Upiws ujs (ttI aravpov Kal SiadiSarai KXdipevov
Kal TidTws.
Cp. n. 8 nplv ^ touj dprovs fifXiaaiaiv. P. 62. 7.
Jo. Mosch. P. S. 127 (2989 a) Kal Trape'xfi avro) [o (iriaKoiros'] ttju dyiav
ib.
Koivcxjv'iav (xerd robv vpea^vTepajv
196 (3081 a) tj avvrjOfia iv tt} fKKXrjaia
Trpwrovs fxerd tovs KXrjpiKovs tSjv dyicov /xeraXafiTTaptSpafiiv ojaTf tovs iTaida'i
45 Pdvfiv fivaTTjpiojv. S. Jo. Dam. F. O. iv. 13 (i. 271 c) npoaiXOwpifv avrw nuOo) SiaKafi
Kal cTTavpofiSw rds vaXafxas TvndjrravTfs tov earavpco/xivov to autfia vnoSe^ojfxeOa Kal
iiTiQiVTis OipOaXpiovs Kal x^'^^V '^^^ fXiToma tov 6eiov dvOpaKos pLiraXd^wpLiv.
Jo.
Mosch. u. s. 219 (3109 c) ^XiTTOJ ovv avTov [tov biaKovov] KaT^xovTa to ayiov
TTOTTjpiov Kal knididovTo.
Cp. S. Anast. de Syn. 429 b 01 51 iXOovrts ov piiXP'- '"'?*
:

-''

:^o (XVfj.irXT]p(jj(j(Qjs

Kal

irapiaTaadai d^iovaiv

dXXd

hi

(Tepcuv epcorCjai

t'l

TeXuTai ev

o Kaipos ttjs pi(TaXT}',p(OJS irdpeaTL Kal Tore tlanrjSwvTes Spofwicus

els

ttj

avvd^c-i

Kvves Kal

Cyr. Scythop. 5. Euthym. 80

avrw avvovTas eiireiv w?
dyyeXcov avXXeiTovpyovaav avToi Kal tojv upS)V

TOV dpTov TOV yLVOTiKhv dp-nd^ovTts i^epxovrai.

(paal 6e avTov Kai ttot -npos Tivds

dpa ipo^ipdv

55

idoi

TToXXaKi^

(Tvve(pairToiAevT]v Kal djs Iv ttj

lovTcvv (pwTc^opi(vov<!

vtt'

6if/iv

twv

dStXipaiv KaTapiuvas

tov decrnoTiKov awpiaTos

pLeraXTjipei Tivas piev tSjv irpoff-

avTT]s opa)Tj, Tivds Sf olov dpiavpovpifvovs Kal veKpovpievovs

bid Kal TOIS d5(Xcpois ovk (Xrjye diapiapTvpupievos Kal

to tov diroOToXov dpiOTa napaivuv

The Liturgy of
vpoakxHv

Dionysian Writings

the

487

ovtw <ppiKTuis tov dprov re Kal rod

Cp. p. 466. 31.
t'n Lev. ii (Migne P. G. xciii. 886 d) sed hoc quod reliquum est
de carnibus et panibus in igne incendi praecepit (Lev. viii, 32). quod nunc
videmus etiam sensibiliter in ecclesia fieri ignique tradi quaecunque remanere 5
contigerit inconsumpta, non omnino ea quae una die vel duabus aut multis
servata sunt sicut enim apparet non hoc legislator praecepit sed quod reliquum
est incendi iubet.
(KacTTOv Kal kavrov SoKifid^av Kal

iroTTjpiov fifTaXa/^^dveiv.
^'*

Hesychius

APPENDIX

THE LITURGY OF THE DIONYSIAN WRITINGS

EccL Hier.

S. Dionysius Areop.

lo

iii.

H lEPA lYNAElI^

(MASS OF THE CATECHUMENS)

(THE CENSING)
'O UpApxiris cix^iv lepav
GujAi^lv

dp^d|xvos

em

em

tov Oeiov 9vo-iao-Tr)piov xeXeo-as

irdo-av epxcTat tt|v

tov tepov X"Pov

avToO tov

irepioxTiv

15

2.

(THE LECTIONS)
'AvaXvo-as
^I'aXixwv

Be

em

irdXiv

to Oeiov Ouo-iao-Ti^piov dirdpxeTai

crvva8ovoTjs

jxeXcpSias

avTw

tt|v

eKKX'r]o\a(rTiKfis 8LaKOo-p,-qo-cos

Aid Twv XetTovpYwv

f)

twv

'AYi-OYpd<})()v

tt^S

lepoXoYiav

il/O'^H-'-'*''!^

Upas tuv

dirdcTTjs

T-qs

20

^.

AeXTCJV dvdYvwo-is dKoXovGcos ^ivcTai*.

(THE DISMISSALS)
Kal
TTjS

|XTd

TavTas

v-ird

tt^s

tov XetTovpyov SiaKpiTiKfjs

4)0)vf,s

e^oj

tepas irepiox'qs 01 KaTT]XOvp.vot Kal ot 'Evep-yov^evot Kal 01 ev

dvres

y^Y^'*^''''^''

MeTavoia

^.

25

(MASS OF THE FAITHFUL)

Mevovai Be

01 ttjs

8e 01 |xev lo-Tdai

twv Oeiuv

irapd Tds tov

Kal Koivcovias

eirovl/ias

lepov

TiLv T-qs oiKeias

d^ioi"

irvXas o-vYKeKXeicrp-evas

twv XeiTovpYwv
oi 8e

(THE CREED)
npoop.oXoYciTai vird iravrds tov
fj

dXXo

Tt

Td^ews evepYovo-i".

30

ttjs eKKX-rjo-ias irXTjpwjxaTos

KaOoXiKT) 'Yp.voXoYia,

''.

Appendix

488

(the offertory)
01 Se
Pciou

XciTOVpYi-KfjS

TTJS

0vo-iacrTi]pLOV

KKpiTOt (rvv TOis

8iaKoo-jjUT)o-a)S

irpoTiOeaat

cviXoYias iroTTipiov
6 Oeios UpdpxTlS tiXTiv

tov Upov

YKKaXvp,p.Vov

(THE

KISS OF

eirl

ToO

aprov Kai to

ttjS

tp{)(rLV

**

Updv

xeXet.

PEACE)

Ttjv dyiav EtpTivTjv airaai SiaY-ytWei Kal do-irdfovTai d\XT|\ovs diravxes^.

(THE DIPTYCHS)
TutV

Upuv FItvxwv

ti

p.Td TT|v cipTivTiv dvdppTjais dvaKTfjpvTxei Tovs oaiojs

10

PcPicoKoras ".

(THE LAVATORY)
'Earws emirpoaOev twv dyi-WTdTtov
TOV

VLTTTCTai |XTd

o-vp,|36Xcov

vSaxw rds x^^P^S 6 UpdpxTjS

TUJV lEpCCOV TdYJJLaTOS

O-fiJAVOi)

^^.

(ANAPHORA)
'O

15

p.v

UpdpXTis V
Be

[jicvoi

p,aa>

tov 0lov Ovcriao-rppiov KaGCcTTaTat,

irepiecTTdo-i

twv XcLTOvpYwv tKKpiToi

jieTd tcov lepccov 01

(THE THANKSGIVING AND CONSECRATION)

*0 UpdpxTis Ta? Upds OeovpYias vp-vti
Tij/a?

eiVni

jLtfV

20 T/v dvdpcoTTeiav
T)

yap

-q

^(orj

diabexerai

VTrep^aa-la

tolV diioav dyaBScv dvorjTCis e^okia-drjcracrnv

ko.\

to tov (fidopOTroiov dovdrov nepcis' dKoXovTrjs lepds

tov e^oarprjo-avTa tov ((oottoiov

iv Trapubt'icroa

C^yov Tois olKeiais

deXKTiKals tov ivavTiov Koi bvafXfPeaiv dirdTais Tols ivavTiois tccv

Kctl

dvA

fiev

Tr,v 6e olKe'inv dp)(i]v ev (f>6apTiKais e(r;(r;Ki;Ia

KaraXXryXoz^

etKo'rcos'

an one a over a

^ye to rrepas' dXXa Kal

ttjs 6eias

(ttI

Kal dunyooyov

^(orjs

T?)y

opx'7^

ideXovariays

to ovtcos cvra Qebv iKTTpnfip.^vri

30 Kal rni? oXedpiais Kal KaKepyeTKTiv VTroTaTTOfievr]

ovoe (piXovs

alooviov to Svtjtov dvrrjX-

yeveafaiv fVi to

Trpos rrjv ivavTiav (crxaTiav rjvexdq ti]V TroXviradeaTarriv dXXoicoaiv'

de Kal rf)? flBeias 68ov ttjs

TrXcvcofievi]

dXXa

dvcrfifvels Oepairevovcra,

avTjXees airoKexprjiievcov els

r)

dno

25 deicdv dya6(i)V Trapa^eScoKev, evdfv eXeeivcos

Xd^aro,

'^

deovpyias (pa[xev e^rjs a(^riyijeov oar] dvvofXLS

r^f ovTas dyad6Tr]Tos oXedpios dnocTncrla Ka\

6eap.o9(crias
poTrals

e/V ^/^aj

(pvcriv apx^jdeu

TToXvTTaPeo TUTr]

acos

raj

tuv

dvvnap^ias olKTpS)s

ttXtjOictlv

eXdvdavev ov deois

Se a0eiScoy avrfj Kara to oIkcIov

ffiTreTTTcoKei Kal aTrcoXeias

Kivbvvov.

de T^y deapxmrjs dyadoTriTOS dneipoTaTrj (piXnvdpoonia Kal rijv avTovpyov

dyadoTrpenaJs ovk dnriv^vaTO irpovoiav

dXXa

iv dXr]dec p.(0e^(i

twv

Kaff"

r]p.(Sdv

rjfids

25 y(vojxevr] TrdvTOiv dvapLapTr^Toas Kal npos to Tantivov rffxcov ivonoiTjOelaa juerd Tr^s
Tav oiKetcov aavy^iTOv Kal aXco/Sryrou rravTeXas e^eco? ti]v irpus aiTrjV riplv
Koivcoviav

cos

ofioyevecTL

Xolttvv idoopi'araTO Kal tcov oiKelcov avedei^e ^eToxovs

KaXa>v, r^? pcv aVoo-raTtKJjs TtXrjdvos lis

f)

Kpyc^ia Trapddoais

e';^et

to Kad^ fjpoiv

The Liturgy of
KaToKva-acra Kpciros

oi)

oX/Si'ou Ka\

deioTarov

Trjs ^v)(iis

rjiJLKV

ovcrias

Kara, to

(V TrnireXet acoTrjpla

/xj)

dvvaTov

to

d(j)ofioid)(T(rL'

lepardTcov deovpyioiv

ttj? t5)V

Ka7s lepoXoyiais t Ka\ Upovpyiais

r/j?

oaov

8e

6eop.ip,riTOV
fivrjfMrjs

toito ovv

',

oi'ttco

KaTanea-oi

crrjs

v9ev 6 0ios iepdpxTlS

eirl rot)

av

7ra>s

rjixoov

cTepcos

r]plv

dvaveovfievr^s del rai? lepapxt-

as

7roiov[iev

\6yid

to.

(prcrtv (is

lo

0iov Qvcna(m]piov KaTacrrds vp-vet rds ipiqp,vas

euSoKia tcv iravaYecTTdTou

f|[xcov

irpovoias as

Flaxpos

eTrl

cra)TT]pCa

qyico

nvii|JiaTi

toO y^vo^S

Kara to Xoyiov
15

tTcXeiucrcv.
'Yp.vr]aras 8

Kal ttjv crePao-jjLiav auTwv Kal

tTToirTeuo-as em. tt|v o-vp,poXiKT|v

o0v LXa|?ws T

86t(os*

avdnvrjatv

ipds 0OupYias 'Itio-oO tt^s OeiOTaTTjs

T|p,wv

toIvcvtIov

dXafirres ivTi\rj(T(V

VTTepKoa-piov bfl^ada Ka\ TTokiT^'iuv tvdeov iv rals irpos aiTi]V

rjfjuv

Ifpals

TT^v avTTJs

r]fj.S>v

ivayeoTdroiV naduv Ka\ (pdopoiroLcov fioXvafi'^v rj^evdepcoaev ava-

y(jL>yy]V

eyyeioLTo

yap Kara vovv

Kol Tols Beoeihecnv iKOGfirjcre to dveibfov KoWfcri'

(ficoTos

otKr]Ti']piov

[XfV

489

inrepiaxvova-n, Kara 6e to fivrrriKcos

Kpicrci Koi diKaiocrivrj, to. koO^ rj^as de irpos

anav dyadovpycos pTcrKvdaaT()' to

TO 5e

Kara hvvap.LV

napabodev \6yiov iv

fifilv

Dionysian Writings

the

vjAvovs VTTip TT]S

v-iTcp

d[i.a

vo-r]TT|v Gca'p'av v

voepois 64)9aX[JLOis

auTwv UpoupYiav epx^Tai Kal tovto Oeoirapatwv 0OVpYiuiv

\t.roL TOtiS lepovs

Kal tepapxiKuis

auTOV icpotipYias diToXoYtiTai irpcTcpov Upus irpds auTOV

20

dvapoJiv
2i/

eiVas ToCto TrotetTe

eiTtt Tf,s

0op,i|XT|TOU

XpKTTov

d4:o|Jioico(Ti

ds

Trjv

fjxrjv

di/dp-vrjcnv

TavT^s icpovpYias d|ios aiTci Y^veo-Oai Kal

tt]

irpos

Td 0ia TcXeo-at Kal StaBoajvai iravaYicos Kal tous

[xeOt^ovTas UpoTrpeTTws p.Taaxeiv

auxdv

tcjv lepwv

^^.

<THE MANUAL ACTS)

'lepovpYtt Td OeioxaTa Kal vtt'
fjitvccv

a-u|jLp6Xcov

ovj/iv

dyn

25

to, v\ivr]\iiva

Sid tuv

Upws

Kal Tds Swpcds twv OeovpYiwv inroSeClas

Tov YKKaXvp,|jievov Kal dSiaipeTOv dpTOv dvaKaXvvj;as

is

iroXXd

irpoKci-

'*

Siaipei^''.

{the communion)
Eis Koivooviav ipdv avTos t cpx^Tai Kal tous

aXXovs

irpoTpeireTai'*'.

30

(THANKSGIVING)
MeTao-xwv Se Kal

|xeTa8ot)s ttjs GeapxiK-f]?

KoivcovCas eis fvxo^p^o-Tiav

KaTaXT|Yi p.eTd iravTOS to-0 ttjs eKKXtjcrias icpoi) 7rXT)pco[jiaTOS

Updv

^''.

In accordance with the plan of the EccL 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. S.
Dionys, Areop. ed. Corderius, Antv. 1634.

Appendix

490
^

c.

c.

Koivojvia
^

tit.

c.

ovvo^ls

koi

c.

fivarripiov

cvva^ews

citovv

Koivojvias

ifpdpxrjv (the bishop) . . . uno tov Otiov

"^^^ lax"^'^'' "^^^ Ifpov fJiCT evoapuas iovra Kal iTd\iv en' avrw

OvaiacTTrjpiov fXiXP'Te\(icDTiKojs dnoKaOiaTdpLfvov.

Tov

The prayer

is

not mentioned here:

probably

^ c. 2.
^ c. 2.
^ c. 2
vnd
is meant in c. 2.
.
S. Maxim. Schol.
3 7. AfiTovpyoi includes deacons and subdeacons
Here
p. 305 XfiTovpyovs (pT](n rovs diaKovovs Kal tovs vvv vTToSiaKuvovs X(yop.ivovs.
^ c. 2. Cp. p. 13. 16 sqq., 28. 12 sqq. 30. 10 sqq.
= deacon.
^ c. 2
3 7 tov
vpvov Se TOvTov ol pl\v vpvo\oyiav KaKovaiv, oi Se t^s Oprjanfias to avp^oKov, dWoi
10 Se ws oTpiai OeiSrepov lepapxi^K^v eixopiffriav us TT(piKTiKT]v twu eh r^pds OeuQev d(piKO^ c. 2
pievcuv Upojv dajpojv.
oi . . . iKKpiroi,
eyK(Ka\vixpievov c. 3 8
^**
S. Maxim. Schol. in loc. eKKpiroi, ol trpSnoi ZidKovoi.
c. 2.
c. 3 9 :
^^ c.
c. 2 57 pLvariKT) tSjv Upojv tttvxSiv dvdpprjCis (iriTeKeiTai.
3 10 C 2 Kal
''vi^afxevojv ras x^^P^^ v^ari tov lepdpxov koi tuiv Ifpeojv,
c. 2
3 10.
^*
this
c. 2 Kal Tas hpds deovpy'ias 6 Updpx'qs iipv-qaas.
c. 2
15 ^^ c. 3 II sq.
seems to refer to the elevation, but it is not clear, since in 3 12 /cat .. vnoSei^as
is omitted and after ovpL^oXoov it continues tov yap kyKfKaX., so that the allusion
may be only to the unveiling. On the other hand there is no explicit allusion
^^ c.
^' c.
" c. 2.
to the fraction in c. 2.
3 14.
3 12.

5 a private prayer

(pcovTJs c.

'*

APPENDIXF
THE EPISTLE OF JAMES OF EDESSA TO
THOMAS THE PRESBYTER
J. S.

As touching
25 that

to

is

unto

Assemani

Bibliotheca orientalis

i.

this mystical ministry of the reasonable

pp. 479-486.
and unbloody

us.

After the reading of the holy books of the Old and the
right

sacrifice,

say touching the kurobho or kurbono, our fathers have delivered this

that

there be three prayers

the

first

New Testament,

it is

prayer over the Hearers, the

deacon proclaiming and crying aloud Go, ye hearers; with intent that they pass
30 beneath the hand of the bishop or the presbyter, receiving the imposition of
the hand and going forth.

And

after that let there

be the prayer over the

Energumens, and when the deacon cries aloud Go, ye energumens, they pass
beneath the hand of the bishop or the presbyter who has instructed them
and go forth. And they make a third prayer over the Penitents, and these
35 also the deacon dismisses and they go forth. But all these things have now
vanished from the church, albeit sometimes the deacons make mention of them,
exclaiming after the ancient custom.

And

after this the

deacon proclaims Let

(But perhaps someone will ask us

why

the doors

of the church he shut.

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

heathen should hear these things of ours and offer them to their gods,

lest the

Hiram king of Tyre who

like
in

it

491

the victims of the law

built a
^

temple like that of Jerusalem and sacrificed

who arranged for

and also Julian the heathen

gods prayers and liturgies like ours and instituted mysteries like the
church's for his idols and so on ^.
his

And

also at the consecration of the chrism formerly three prayers only

recited over

were

it

said over

or g<'hontho

were

and also the prayers of ordination were one by one ^ and they
him [the ordinand] at the imposition of the hand and in silence

these the doctors afterwards amplified).

So when the Faith

also should be

of the cccxviii fathers

added

in the

was

written,

order of the kurobho

and

it

seemed

right that

that thereby souls

10

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 15
:

petition of the mystic

the third that

Peace

^,

the second of the Imposition of the hand, and

wherewith they uncover the

table

"^

and signify thereby that the

doors of heaven are then opened.

And forthwith the deacon gives directions admonishing to stand fairly'' in

becoming order, signifying thereby that the priest is just about to begin the 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
beginning of the kurobho) ^
And after this the priest says to the people 3
Lift up your hearts the people answer him Our hearts are with the Lord.
:

And moreover he

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
cries aloud to

(i.
'

The

138 D.

P. 85.

^ S. Greg. Naz. Or. iv. 11

origin of this story does not appear.
P. 84.
^ P. 82.
* P. 83.
I.e. one for each order.
8 P.
164.
''

Appendix

492

the propitiation of the souls of the

people have meetly accounted

it

faithful.

F
And whereas

the priest and the

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
his redemption thereafter and as touching the dispensation which Christ
wrought in our behalf when he suffered for us in the flesh for this is the
whole kurobho that we should commemorate and declare the things which
Christ wrought in our behalf ^
He supplicates also for the descent of the Holy Ghost ^.
And afterwards he also makes the Commemorations and therewith concludes
the kurobho ^.
And after the conclusion of the kurobho and this order [of commemorations]
he gives peace to the people and signs them with the cross*.
And immediately he breaks and signs the mysteries and manipulates them
:

lo
.

V.

15 while the deacon says the kathullkl^

And
And

afterwards they say the prayer

Our Father which art

in

heaven ^

they have delivered unto us that after these things the priest ought

again to give peace to the people and

make

the prayer of the Imposition of

the hand^.

And

20

after this they

have commanded that he impart

to the

people the grace

them three times with the cross saying The grace of

THE Trinity and the rest and that they answer And with thy spirit ^
of the Trinity and sign

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 \vhile he
testifies this and cries aloud he raises the mysteries on high and shows them
to all the people as if for a testimony, and the people immediately cry aloud
and say The one Father is holy and the rest".
And so they communicate in the mysteries '.

30

And after the reception they have commanded that there be an acknowledgment and thanksgiving for that they have been accounted worthy of the
communion of

And
And
This

35
I

hand

the

body and blood

".

and an imposition of the hand '^

them that they may go in peace.
have received from the fathers and the same

that there should be also a prayer

that the deacon should dismiss
is

the tradition that

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
city and in the provinces of the Greeks
in like manner as we offer, they also

'

p. 86.

P. 99.
P. 104.

2 P.
87.
P. 100.
'^

P. 105.

Pp. 89-96.
P. lOI.

=>

'
P. 96.
P. lOI.

^0

' Pp. 97-99Pp. 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.
WE HAVE MENTIONED AND THOSE WHOM WE HAVE NOT MENTIONED '. But the
beginning of the order of the commemorations is when we say Moreover we
OFFER UNTO THEE THIS SAME FEARFUL AND UNBLOODY SACRIFICE FOR SlON THE
MOTHER OF ALL CHURCHES ^ which is the church of Jerusalem that was from
the people of Israel, which had its beginning from the apostles. But the

make

the

the commemorations:

Alexandrine fathers offer after another sort in that they

order of the commemorations, that

is,

first

perform that

the memorials, and then after this

is

the 10

commemorations
to wit, As IT WAS AND IS AND AWAITETH FOR THE GENERATIONS OF THE
GENERATIONS AND WORLD WITHOUT END. Amen in Alexandria the priest
finishes the prayer As it was and the rest, and the people thereafter say
Amen simply'*. There is also another difference in many churches instead 15
of The one Father is holy, the one Son is holy * and the rest, some say One
Lord, one Son Jesus Christ to the glory of God the Father. Amen ^.
But since 3'ou have also made inquiry touching the crosses, how many there
The fathers have delivered unto us to
are, give heed to what I say to you.
make crosses, three times 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
on the people. And the points whereat the crosses are made on the mysteries
order of the holy kurobho.

There

is

also a difference in the

are these

God
he

the

first

time

when we

Son

the Father as the

blessed*^ and the rest.

The second time

say the same words.

when we

we make

hold the p^'risto of the bread and show it to

showed it and say when he had given thanks,
In the same manner also on the chalice when we

also

three crosses

is

this bread

when we break the bread and sign

The crosses that are made on
say The love of God the Father^:
kurobho ^

and have prepared

"^

The

likewise also on the chalice three crosses.

time

finished the kurobho

after the invocation of the Spirit

down he may make

say on this wise that coming

25

and

third

the chalice after the conclusion of the 50

the people

the

to break,

we

when we
when we have
the people The

first tim.e is

the second time

is,

say to

God and our Saviour ^^ and the rest the third time is
when having finished the whole kurobho we say to the people The grace
OF THE holy Trinity" and the rest. But as to the error of some, in that when
mercies of the great

35

they make the crosses on the people, they make them also on the mysteries,
this is the

people

who

reason

forasmuch as the priest each time he makes the cross on the

it first on his own person and then on the deacons

ordered to make

is

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
crosses

P. 95.

P. 89.

the present text.

P. 97.

make

three

not understanding, they have supposed that that cross towards the

P. 85.

"

Pp. 96, 180.

P. loi.
i

P. 97.

P. 341.
1' P.

This does not correspond with

'^

Id.

P. 87.

P. 88.

Appendix

494
deacons

who

know, that
them but
;

if
if

are at the east

is

made on

there are deacons

the mysteries.

round

all

it is

make

there are not he should

G
Besides this you must

right that he

make

crosses on

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
lo 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.

^

Kanune.

Pp. 88, 89-95, 97-99.

APPENDIX

THE PRAESANCTIFIED LITURGY OF

S.

JAMES

Cod. Sinait. 1040

15

S.

The references
James above.

are to the corresponding passages of the ordinary Liturgy of

In the left hand column the suffrages are only given in

so far as they differ in their readings from those above

cues and ktX are given.

The

priest's

full

otherwise only the

prayers are unknown, but of course

20 mutatis mutandis they must have corresponded to those of the ordinary

See note

Liturgy.

p. 501.

AIAKONIKA THZ nPOHflAIMENHI AEITOYPriAS TOY AnOY

lAKQBOY

<MASS OF THE CATECHUMENS)

<THE LITTLE ENTRANCE^

25

'O SkIkovos

"Eti k\IvovtS
elprjVT]

Tov Kvpiov

'Ej/ Svvdfiei KOI

30 'VTrep

'Ynep

Traatov tcou dyicov

Qeov 6p6o86^(t>v

Kvpiov

35

Qeov auaarconev

tov avfiTravTos k6(t-

fiov Koi evw(T(iis

Toi)

derjOcofxcu

eXeei

rrjs elprjvrjs

{'O Upcvis TriJXeTat 1tikXiv6}1vos)

yovara fKreucos iv

to.

fKK.\r]a-La)i/

tov

8T]dS)flV

(TOiTTjpias

dyiov TTUTpos

nal
Tjpa>v

ai/TiXry\|/-e(OS

tov

JlcVpov tov apxi-

eTTKTKOTTOV, TTQPTOS TOV K\r}pOV

Kt\

P- 34^^-

The Praesanctified Littergy of

S.

J antes

495

'Yrrep Ta>u evcre^ea-TaTOiv Koi Bo({)v\dKToiV

t]ijlS)V

^aaiXecov,

TraXariov koi tov

ovpavodev ^OTjdeias

TTjs

VLKTjs

8r]6a)p.V

Ynep dcpecrecos apaprLOiv rjfxcbv

Xcuprjaecci 7rXripfj.e\i]fjidT(DV

koL trvyr]p.a)v

Kal

Koi crcadrjvai otto

rjp.ds

dvdyKijs Kol

opyrjs

TTaarjS dXl'^ecos

koi

<TKTTr]s

avTMU TOV Kvpiov

TOV pvadrjvaL

tov

rravros

crTpaTOTrebov koi

fTTavaaTdaeas idvcovTov Kvpiov

derj-

Bcofifv

'YTrep

XpioroO

aylas

Trjs

r]pa>v

iToXeas koL TavTtjs

tov

deov

Tijs TToXecjs

Koi Trdarjs TToXfcoy Kal xdtpas

kclI

tcov

15
Koi

avTa>p

dcrcfiaXfias

tov

Kvpiov

derjdcoixev

T^? Travayias d^pdvTov

VTTfpevXoyr)-

deoTToivrjs rjpcov

deoTOKOv Kai

p.(vr]s

20

deLTTapdevov Mapuis, tcov Tipia)V acrco-

dpxayyeXcov, tov dyiov 'icadv-

fidTOiv

VOV TOV ivbu^OV

Koi

dirocTToXaiv

dyicov

oncos

t5)V

Kal

Kcii

diKaicov

evxais Kal

ndpTCi

deiau

lepwv

Kal

dOXo-

7rpo(f)i]TS)v

p.apTvpu)V

(f)6p<ov

oi

TTpO(f)TjTOV TTpodpOjXOV

^aTTTia-Tov,

TrdvTdiv

TCOV

25

fivrj^ovevcrcopev

npea^eiais avTcov

iXT]6cop.(v.

(THE LECTIONS)

<TA ANArNQIMATA).

30

{MASS OF THE FAITHFUL)

(THE PRAYERS)
Merd TO

irXtiptoOT^vai to, dva"Yva)crp,aTa

Xiyn
"ExoXdcrconfv

EtI KXiuOVTS

Kvpiov

^'O iepeus eircux^Tat)

Pp. 38-40.

6 SidiKovos

35
TO.

yovaTa CKTfVCOS TOV

8fr]6a}p,v

'Ev dvvdfjLd Kal

eXc'ei

Qfov

dvaa-Tcopifv

Yrrep ta/j

Km

tov avjjLTTavTos Koajiov

(iprjvrji

Qeov 6p6ub6^(ov
'Ynep

Appendix

496

euuiafcos Traacou tcov aytcju toG

derjdajfiev

rod dyiov Trarpos

(T(OTi]pias Koi dvriXt^yp^eciis

KOTTOV, iravTos

Kvpiov

KK\rj(ri(ou rojj

rjiicov

Herpov tov apxifTncT'

ktX

5 'Yjrep a(pe(ToiiS apapriwu rjpcbu Ka\ avy\(oprjcreu)S 7fKr]pp.iKr]paTaiv

pvadquai Koi

rjp.cov

Ka\ rov

acodijvai rjpas otto Trdcrr]! dXi'^ecos opyrjs audyKr)s Koi iirava-

orafffcus eOvcov ktX

Tau

dyioyu evdo^cov aTToa-ToXcou Trpo(^T]T03V Ka\

ddXo^opMV papTvpcov

Kai navrcov

Ta)v dyioju Kal diKuioiv p,vr]pov;v(rcopfi> onois ev)((iis kql TTpea^elais avTu>v

10

OL
T;)j^

TTiiVTis eXfijdcopev

napd tov Kvpiov

ijpepnv nacrav reXeiav aylav elprjvLKrjv Koi dvapdpTrjTou

alTqacopfda
AyyeXoi^

(Iprjvrjs

ktX

^vyyvu)p.r]v kol lic^eaLV ktX

15

Ta KoXd

XpiaTiavd

to. reXi]

Tfjv (ttI

Trjs

20

ktX

Ka\ (Tvfx(^epovTa

Tov vnoXoiTTov )(p6uou

ttjs

rrjs

kol p.?TavoLa eKreXe'crat ktX

rjpcov eV dprjVT]

C"^*}?

^0079

dvdyduva dueTraia^vvTa Ka\ KoXrjv dnoXoyiav

r]p,Ci)v

tov (po^fpov ^TjpaTOS ktX

nnvayias d^pdurov VTrepevXnyrjpeprjs deanoivijs

fip.cbu

deoTOKov Ka\ deinap-

Bivov Mapias perd TrdvTcov tCov dyicov ktX

Tds

K((j)aXds rjpwv tco

.

P. 40.

KXlvutpav

Kupt'cp

<THE GREAT ENTRANCE)

25

^'O SlCtKOVOs}

XpKTTOV \lrdXXT^

elpTjUT]

'El/

Mr] Tis Toov KaTr])(ovp^vcov'

tls tS>v dpvrjTcciv'

fir]

p.rj

Tis Tcou p.^

hvvap.ivu)V

rjplv a-vv5fT]di'jvnL

'AXXt'iXovs fTriyvcore'

dXXrjXovs yvcoplaaT^

Tds 6vpas KXeiaare

Z'^

'Op6ol TTdUTfS
.

p. 4isq.

Kal

2ra)/iej/

^Ev

35

Cp. cod.

Rossan.

in

invitation to the Cherubic

KaXcos

TOV Kvpiov

flprivr]

TOVTO

p,Td

P. 43

Swainson Greek
hymn.

bT]6a>fx?u
.

Liturgies

p.

236

apparently the

The Praesanctified Liturgy of

S.

J antes

497

(THE INCLINATION)
('O BiAkovos)

To?

K(f)a\as Tjfxav t<u Kvpico Kklvoifxev.

....

P. 44
uiro

^K<})&)VTf]crts

toO Upcus).

(the veil prayers)

Kal

Trjv

(jLCTCi

lK<|)(i[)VT)<nv

('O lepevs)

6 SiaKOvos

Pp- 44~49-

Kvpie evXoyrjcrov
tov Kvpiov herjBwpi^v

'Ei; elprjVT]

'2a)(T0u iXerjcrov olKTe[pr](rov

Kal dLa([)vXa^ov

'Ynep

avuiOev

Tijs

avdpcoTrias

afrtXa/3oG

kt\
Koi

elprjvrjs

koi

ofiovoias

(f)i\-

aooTrjpias

ktX

'Ynep
fiov

lprjVT]s

TTJs

tov

Qfov opOobo^div
'Yrrep

d,yiov TTOTpos

tov naTpi-

8'

UeTpov

Ka\

tov

avTiXfj-ylrecos

rjfxcov

apXi^TTiCTKOTTOV

15

tov

ayicov

Toov

KKXT](na>v ktX

Kal

(rooTTjpias

dpxpv

(TV}XTTavTos k6(t-

ivwaeas

Koi

navoalov

tov

f]pi5}V,

20

TOV

TTaVTOS

KXrjpov ktX (p. 39)

Y77ep

Twv

v(T^e(TTdTcov

XdnTcov

TjfjLcov

TToXaTLOv

Kcii

Koi

deocf)v-

^acriXfwv, navTos tov

tov (TTpaTOTTedov avTcov

25

TOV Kvpiov dcTjdapfv

'Yjrep Trjs dylas XpioTOi) tov 6eov rjpSiV

KUL

TToXecos

TTjS

^atTiXevovarjS

Koi

TavTijs Tjpcov Tijs TToXeo)? Koi TrdarjS

irdXeoiSKoi x<^p(is ko\ rooviv

7ri(TTL

Kal eyAa^fia

opBoho^a

3<^

XpiaTOv oIkovv-

Tcov iv avrais elprjvr]s Kol dac{)aXias

avTcav TOV Kvpiov ktX

'YTTep

tS}V

iXOovTcov

Koi

ip^opepav

XpiCTTiavayv tov 7rpoaKvvri(Tai iv toIs

dylois Xpiarov tov 6eov

TovTots
povvTOiV

Twu

elprjviKris

33

tottois

'lepocroXvp-wv, odonro-

^(viTevovTciV

alxp-o.Xa)crla

rj/jimv

ovtcov

firavodov

Kiu

Tcov

ddeXcficov

(KdaTov

iv

T]p.coVj

fierd

Kk

^o

)(apa.s iv Td)(i els to.

Tov Kvplov

Ynep

olicela

aircov

d(r]0(i)fiV

dcpeaecos afxapriayv

crvy\a>pi)-

tcai

TrXrjppeXrjpdTcov fjpcov Koi

(reo)? T(i>u

Appendix

498

TOV pvadrjvai Kai aoiOr^vai fjpas dno

B^iyj/eois

TrdcTTjs

opyrjs dvdyKrjs Kol

(TrnvaaTdcrecdS iOvuiv tov Kvplov kt\

Ynep TOV elaaKOvadrjvaL

Tov yeveadai
10

Qeov

TOV

koi einrpdcrdeK-

Trjv derjrriu rjpa>v eVcoTTiov

tov

Koi

KaTa7rep<f)6rjvni

nXovcria ra eXerj koi tovs oiKTipfiovs

im

avTOv

ndvra?

KaTci^LUiOrivai

Tav ovpavoiv
1

tov

Ka\

rjfids

Tjpds

^aaikeias

ttjs

KTva>^ dcopcdd

aov

5 YjTfp Tojv Tas dyias vrjaTfias tcis derj(Tis

dieKTeXovm-cou koi iXdovToav tov

TrpoaKvurjcrai

iv

tm

^oi>r](ji6pco

Tdcfxo

Touro)* Kai iv rats dyiais iKKkrjaiais

6p6od6^a>v TOV Kvpiov

20 Trjs

TTavaylas

dxpdvTOv

Ka\

bcr]du>p.v

vnepevXoyrjiJiivr^s

beaiToivrjs

i]p5iv

deoTOKov

Ka\ deiTTapBivov Mnpins, tcov Tiuia)v

tov

dpxayyiXoov,

aacofiaToyv

dyiov

Icodvvov Tou ivdo^ov 7rpo(f)rjTov irpo25

dpopov KOI

^aiTTia-Tov,

tcov

deltov

lepcov iv86^a)v drroaToXcov 7rpocf)r]To>u

KOI dd\o(})6pa)v
Ta>v t5>v dylcov

Kai
30

vnep

tcov

papTvpav

TrpoaKopiaOevTCiv

Ka\

npoayiacdivTcov Tipiuiv ivdo^cov in-

ovpaviav pvariKwv

(fypiKTcov

deicDV Sdopcov K(u acoTijpias

eoTcorof
ocriov

35

peTo. rrdv-

ktX

Koi

7Tpoa(pepovTos

narpos Tjpwv nai

TOV 6eov

Tipicov

tov nap-

iepiats

dyiov

Kvpiov

rjpcov LKereiKTcopev
(eKcj)a)VT]o-ts

vno toO

Upe'ws).

(THE LORD'S PRAYER)

Kai

fxtrd TT|v k4>wvt]o-iv (6 8idKOvos>

UXripuKTcopev

40

Kupi'o)
yrj

TTJs

ttjv

deT]aiv

OTi nXrjpiji
86^r]s

ijpayv

('O ipvs tirevxerai)

P. 58 sq.

TtJo

6 ovpavos Koi

rj

avTov
*

Marg. TOV Kvpiov

rjpujv

^Itjoov

XpiOTOv.

The Praesanctified Liturgy of

Kai VTrep rcov

7rpoT(0jrra>v

ayiaadevTcov
Tc3
"Ottccis

0eM

J antes

499

Koi irpo-

bwpoov

TLfxioav

S.

"Kvploi

derjdco/jLev

rjfjLoiv

Kvpios 6 deos

fjpcov 6 Trpocrbe^d-

fievos avTo. els to ayiov koi

vncpov-

c;

pavLov Ka\ voepov nvTOv dvaiacTTrjpiou

ktX

Tqv

evoTTjra rijs Trlareas koL rqv koivco-

viav Kai dcopeav rod ayiov Uvevp-aTos

aiTTjCTapevoi

iavrovs

Ka\ TTCKTav Trjv

tS Gew

Ka\

(corjv

10

a.\Xr]Xovs

Tjfiiop

Xpicrra

Trapadafieda
6 tepetis eK(j)vi

Kai KaTa^icoaov

rjpas dea-rroTa ((f^iXdudpane

rjpcov

Trap prja las aKaTaKpiTcos

ktX)

Xaos

UciTep

pera

(6 iu Toh ovpavols

ayiacrdrjTb) to ovop.d

aov ktX)

6 Upcvs
OTi a-ov (TTiv

^acnXeUi

T]

(/cni

bivapus Ka\

rj

17

bo^a tov HaTpos ktX).

^THE INCLINATION)
'O SiaKovos

Toy

ra

K(f)aXas vp.a)U

...

P.

20

Kvpiat KXlvare

60

(THE MANUAL ACTS AND THE COMMUNION)

('O SicIkovos)

Mera

(j)6^ov

....

Qeov

irpocrxatpiev

25

P. 61

<'0 SidKOvos)

Pp. 62-64.

ELTT(OfjLv TTch'Tes VTTp (TcoTTjpLas ev^ditas

T Ka\

TTaTpos

fiaKporjpepevaecos tov

T)pwv

Kai

ayiov

apxt-eTTLa-KOTTov

30

Jlerpou, Tvavros tov KXrjpov Kai tov

<f)LXo)(piaTovXanv' Ka\ vnep tov "lXccov
Kn\ evpevi] Kai evdidXXaKTOv yeveaOai

tov dyadov Kai (piXdvOpconov Qeov

enl Tals dpapTiais
T)p.as KaTci

TO peya

avTov eXeof* Kin

r]\xa)V

Kai eXerjaai

3c

ttjs (f)iXavdp<07rias

virep

tov avyxoipT)-

arjuai rjpiv irdp 7rXr]pp.iXr]pa

eKovaiov

K k

Appendix

500
aKovaiov

Ka\

Qeov

Ka\

vnep tmv

^ojjdeias enideoiJLtvqs'

eVt

evae^ecTTaTcou

deocJivXaKTcop

Tjficov

Tov

Kai

8ia-

vlktis

vyieias kol cr(OTT]pias

elprjVTjs

avTMP'
ijpuiv

Kai

^ncriXeav, Kparovs

fiovrji

lo

ndarft

vrrep

eXeovs

KnTairnvovfJLevrjs

Ka\

Kvpiov

deov

rov

eVt ttK^ov avvepyrjcrai Kai Kar-

evodwcrai avToiis iv nacri

kol

vtto-

ra^ai vtto tovs irodas avTwv Tvavra

ex^pov Kai TToXepinv' Knl vnep aaTr]pins

Kai

dovXoiv
15

pvr}pT)s

Kai

Trarepcov

navTcou

dpapricop

dc})(aa)S

Qeov

rod

8'

Kai

tcov

8',

dvaTravareas tChv oaicov

d8eX(pQ}U

Kai

fjpcov

Kai

opdodo^au

tcov

j^picrria^oi:'

e'inuipev Tvavres

6 \a6s

20

Kupte eXerjaov

(THANKSGIVING)
'O 8k1KOVOS

*Opdol
25

ol

{'O lpUS VJX6Tai)

fxeraXajSovTes

axpdvToov

tu>u

ddavdrcov Kai

Tw

(TTTjaoopev

Ottms yevrjTat

30

dcfiecrei

evxapi-

rjpSyv a^t'co?

Kupi'o)
i]p'lv

dyiaapdTCOV

P. 65 sq.

^coottoicov

TOV Xpicrrov pvaTrjpicov enl

Tap dpapTLwu

aylav

t]

peTaXrjyj/'Ls

avTOV

els

tcov

dTTorpoTrrjV

travTos TTovijpov repdypaTos, els

e'<p6-

diou ^co^f alouiov Kai els Koivcoviav

ktX
Trjs

35

Tvavaylas

dxpdvTOV

koX

Kai deiTTapOevov

Twv

virepevXoyrjpevrjs

decnroivris

ayitav

deoTOKOv

Tjpcov

Mapias perd

pvrjpovevcravTes

iravraiv

eavTovs

ktX.

(the inclination)
('O 8idKovos)

40

Toy

K(j>aXds rjpcov tc3 Kvpico KXivapev

....

P. 67

Jem salem

Diptychs of

501

<THE DISMISSAL)
('O SiAkovos}
'Ev

lpr]vr]

Koi dyaTrrj Qeoii TTopevdafiev,

APPENDIX

DIPTYCHS OF JERUSALEM

From the Diakonika of the Liturgy of S, James contained in Cod. Stnait. 1040.
The Diptychs are those of Jerusalem (502. 6) written for use at Sinai (501. 20^
in the Liturgy of S. James (cp. p. 56 sq. above).
The approximate date 1166
is fixed by the names of the patriarchs commemorated
Luke of Constantinople,
:

10

Chrysoberges, sat from 1156 to 1168 or 1169; Sophronios II of Alexandria

before and in 1166; Athanasios of Antioch and Nikephoros II of Jerusalem in
1

166 (Lequien Oriens Christtanus

(Pharan)

up

is

to date

unknown
the latest

O
'Yirep

TTOTpos

'NiKr)(j)6pov

487, 759;

iii,

is

BiaKOvos

tov 7raTpidp)(OV

TH'OfTToXeo)?, '2co(f)popiov 'AXe^avdpeias,

Koi eTTlfTKOTVOiV TOiV

Xoyou

Kat

TTjs

fjfxa>v

Ka\

dvTLXrj-^eccs

tov

lepocroKvp-Otv Ka\ ru>v

dyiov

avv avrw

AovKa Koov(rTav-

'Adavaaiov 'AvTiox^las, Uerpov t 20

Koi opxieTnaKOTrov koi Xotna>v ocriav TruTepcov

V Trdaj}

TTJ

olKOV/XeVT]

dXr]deLas, Travros KKXT]<TLnariKov

Opdodo^COS OpdoTOlXOVVTCdV TOV

6pdu86^ov rdyfiaros

UTTep ^acriXeoov Koi iravroiv tcov iu vnepoxfj Kai e^ovcria optcop tva rjpefxop

Koi rj(rv)(Lov (Biou didycop-ep ep TrdaTj evac^eia Kal aeiivoTrjTi

*

15

SCirrvxa twv Jwvtcjv

to.

dia/jLOvrjs

dyidiv fxeydXav olKovp.ViKcov opdobo^cov Tpia>v iraTpiap-^oiV

TOV navoaiov naTpos

Peter of Sinai

503).

The emperors are not brought

Alexios I Komnenos, 1081-1118,

eXeovs dyd7rr}s

dprjvrjs

rjixodv

ii.

756).

(iii.

commemorated

V TOis Se^iois

acoTTjpias

269;

i.

Lequien

to

25

Ert VTrep Trpea^vrepcov diaKopcov hiaKOPKra-wv vTTohiaKovoiv dpayvaxTTOiP epprjvevTcop erropKLo-Tcov yfraXTcop p-opa^ovTOiP

denrapOePMP XIP^^

6p(f)avcop e'-y/cpa-

TevopeV(t)V koi tcop iv (r[xv(o ydfico dLayovrcop koi t5>v cf)iXoxpi(TTcop

Eira 6 ^ api(rTpaiv Sicikovos

Trjs

to,

Biirrvxa tuv KCKOijiirjuevcov

Travayias Ka\ VTrepevXoyrjpevijs bicrrroLvqs

Mapias, tov dyiov ^Icodvpov tov ev86^ov

Toav

rjp.a>v

dylwp dnoaToXav IleVpov UavXov Apdpeov

BapdoXopxiiov

AovKa

Ta>p

Qa)fj.d

MaTdaiov

'lafccojSou

evayyeXiarap' Ta>p dyicov

deoTOKOv nai denrapdevov 30

7rpo(})r]TOV Trpodpojiov

'Elpcopos 'lovda

7rpo(pr]Ta)P

Kai ^(mriaTov'

'laKcb/Sof ^Icodvpov ^iXlttttov

mi

Mardia'

MdpKov

naTpiapx^oop Kai diKai(op'

Appendix

,02
ToC

tmu

Srec^afov rov 'npatrohiaKovov Kai irpccToixcipTvpos'

ay'iov

Xpiarov top oXtjOlvov deov

jxapTvpuiv Koi 6fxokoyr]Ta)V tcov dia

rjfxoyu

dy'icov

p,apTV-

prjadvTcov koi 6p.n\oyr](Ta.VT(x)V rrjv KoXrjv 6p.o\oyiav

Tcov dyioiv Trarepaiu

r]p,aiv

tmu

Koi apxi^TncrKoncav

tov ayiov laKa>^ov rod

arro

aTTOCTToXov Ka\ ddeXcfiov tov Kvpiov Koi rrpwTOv Ta>v dp)(iTnaK6TTa)V

ElOvfiiov '2vp.iov Koi 'icodvvov TavTrjs

dyias Kvpiov tov

TrjS

p-^XP'-

6eov

rjpSiyu

noXeais
Td)j/ dyicov

lo

15

Kal

naTepcov

bibaaKaXav

rjpocv Ka\

K\T)p.evTos

Tprjyopiov

'Ap^poaiov

KeXevcrrlvov

'EiKppdipiov

Tip,odfov

^AXe^dvbpov

'Ap.(f>iXo)(iov

AvyovaTivov

Maprivov

^lyvariov

'Evaradlov

Ti/Scpt'ou

KvpiXXov

^AydOoJvos

Aiovvaiov

^Adavacriov

Aapdaov

Aeoi'Tos

^cotppoviov

Aiovvaiov

BaaiXeiov

'laydvvov

TlpoKXov

NiKoXaou

Tprjyopiov

ElpT)vaiov

Tprjyopiov

Toov dyiciv p-eydXcuu

euTa

^iXcKos

KTTKpnviov

^Opjiia-dov

QeocftiXov

"SiVvoho^v tcov iv

^iKniq TpiaKoaicop

?)eKa okto) kol

Tcov iv Kciva-TavTivovTToXei eKarov trevTi^KovTa nai tojv iv 'E0e(Ta) to irpore-

pov dianoaicov Kal tcov iv KaXxrjdovL i^aKoaicov TpiaKovTU Ka\ tcov iv

TripLnTT)

avvoha eKaTov e^rjKovTa Tecradpoiv

dtaKoaicov oydorjKOvra ivvea Kai tcov iv

20

Koi Ta>v iv

dyia

ttj

ToJi/

25

6pdo86^Q)S opdoTopTjaavTCOv tov Xoyov

dyia

avvodco

Trjs

Tav iv

Trdaij Trj

dXrjdfias

dyicov Trartpcov rjpcov Kol daKrjTcov

IlavXov

Qeobapov

'E^paT/x

2a/3a

'

'AvTcuviov

'iXapioivos

^Ovov(f)piov

Xapircovos

Koafid
'loodvvov

TlavXov

'Apafviov

2vp.eoovos

Evdvpiov

n.axoop'iov

MoKapiov

^vpewvos

Tepaaipov

^ApLficovd

^ladvvov

QeodoaLov

Ma^i/xov

Kal Ta>v dyicov TraTepcov

r]p.a>v

dyi<o opei tcS 2ij/a Kal iv

30

ti]

dyia i^86p,rj avvodco TpiaKocricov

ttj

TTfvrrjKovTa, Kal XoiTTcov dyiaiv iraTepcov rjpmv Kal iTTKTKoncov

olKovfiivrj

eKTrj

tcov dvaipeBivTcov vtto t<dv

AvaaTaaiov

^ap^dpcov iv rw

'PaWto

Tjj

"Eti VTrep Trpea^uTepcov dLaKovaiv dLaKoviaacov vwodtaKovcov dvayvioo'Tcov epprjvevTojj/

iTTopKiCTCdv \|raXT&Jv p.ova^6vTUiv

TMV

peTo. TTiVrecof iv Trj KOLVCDvia Trjs

dyias crov KaOoXiKrjs koI dnoa-ToXiKris iKKXrjaias TfXeicodevTOJV

Kal Ta>v fvaejicbv Ka\

ttlcttcov

^aaiXecov KcovaTavrivov EXivrjs, Qeoboaiov tov

peyuXov, MnpKiavov BacrtXei'ou KcovcrraVTivov 'Patpavov, Mi;^a))X p.ovaxov,

35

^loidvvov Kal ElprjiTjs,

ttlcttCos

AXe^iov Kal

TTpOKKOip.rjpiv(x>V (f)lXoXpio'T(OV

opdodo^COV

Kal iraXiv 6 K
40

Km

KaT avTovs evae^cos Kal

Elprjvrjs Kal tcov

QaatXevadvToiV Ka\ ttuvtcov twv iv

ttio-tsi

Kal

a(ppayl8i XpiaTov

Xa'iKCt)V

Bt^icov Sicikovos Xtyei

VTrep elprjvqs Kal evuTadeias tov (TvpnavTOs Koo'pov Kal ivoocrecos Traacov

dyioiv TOV

Qeov opdobo^oov

iKKXrjaicov Kal VTTtp

hv eKaaTOS

Tci>v

7rpoarjV(yKV

Diptychs of Jerusalem
r]

Kara didvoiav

e;(et

503

Koi tov Trepieo-Twro? (f)i\oxpi(rTOv

Xaov Koi

trdvTcop koL

o Xaos

Kai

iravTOiv Ka\ iraacbv.

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

From

commemorations

at the

end are printed on the verso of the card and are used
10

(1894) on the festival days of the respective sovereigns.

AIRTYXA
Fepacrlixov tov naKapicoTaTov deiOTaTov re Kai TravayKOTaTOV Trarpos

irarpidpxov

ra

dyias noXecos

rfj?

koi

7rd(TT]s

KooucTTaVTivovTroXecos,

^AvTiox^ias Toiu

dyLcoTdrcov

Soo^powou
evae^cov

Koi

'AXe^avdpeias

Kai

^nvpibxvos 15

koi

upOodo^atv Tzarpiapxav TToXXa

CTT]

'YiTfp TOV irpoaKO^i^ouTos to. Tifxia koI dyia da>pa Tavra Kvpico T(3

TOV

ijfio^v

TJaXaia-Tivris iroXXci

errj

Neo^urov
Ta

'lepova-aXfjfJi

Tifiiov TTpecr^vTepiov, rrjs iv

dea

T]p.S>v,

Xpia-ra diaKovias, navros UpaTiKov Tay-

fxuTos Koi pLOvaxKov (Txr}p.aTos Kai ttjs (rcoTrjpiai avTCdV

20

'YTTep elpr]VT]s Kai dyadrjs KaTa(rTd(Tcos tov (rvprravTOS Koo-jtiov, fvaradeias

dyiav TOV Qeov KKXr](nS)V Kai T^y

'Yrrep tgjp evaf^ea-Tdrcov

/cat

rail'

twv

ndvTfov ivaKrecas

Qeoc^vXaKToav ^acrLXecov Kai avdevTwv

rjfxSiV,

Trairo?

TOV TTaXaTLOV Ka\ TOV (TTpaTOTTebov avTcJv

'Ynep acoTTjpias koi dvTiXrj-^eas mivTwv tmv evae^cav Ka\ opdobo^av ^^pto-rtaj'wi', 25
7rpoaKvvr]Tcov eVirpoTrcov re Kai avvdpofxrjTcov tov navayiov Kai (coodoxov
Tdffiov,

eniaKe'^ews t Kai ^orjdeias ivavTos tov TrepiearcoTos

xpto-TfTroji/v/xov

Xaov

Kai ^v eKacTTOS Kara diduoiav ex^t Kai

Tov

ei/crf/Seorarou

avroKpdropos 7raaS)V

TrdvTcov Kai naaaiv.

tcov

'PcoaaiMV 'AXe|ai/5pou tov AXf^av- 30

dpidov

avTOv avroKpaTeipas Maplas ttjs GeoSwpiSo?

Tov v(T^ovs biadoxov avTav HiKoXdov tov ^AXe^avdpidov koi iravTos tov avTo-

Trjs evcre^eaTdrr]! crv^vyov

KpaTopiKov oIkov Kai TOV (TTpaTOTredov avToav,

Tov OeoaelBea-TdTOV

^acriXiCos tcov 'EXXrjvoiP Tfcopyiov tov a'

Tr^s eva^(rTdTr]s trv^vyov

avTov ^aaiXiaarjs

Tov eva-e^ovs diaboxov avTau KavaTavTivov

OXyas
Kai tcov

evae^oiv ^aaiXonaidcoVy

iravTos TOV ^aaiXiKov o'Uov Kai tov (TTpaTonedov avTcov.

35

Appendix

504

APPENDIX

THE LITURGY FROM THE WRITINGS OF THE

EGYPTIAN FATHERS
H lYNAEII^
^

(MASS OF THE CATECHUMENS)

(THE LECTIONS AND THE SERMON)
'O Upevs diTO TTJs Ka6c8pas
Tvacnv

'Elprjvrj

Xaos

Kal Tw

TTvevixaTi aoi)'^

Al 'AvaYvwo-eis
At

M'aXfjLccSiat

^.

*.

'O eirtcTKOTros VTravio-Tarai Kal dirOTiOerai to w^O(|>6piov

6 dpxi-5idKOvos dvaYtvw(rKi to
^

tV

'O TriorKOiros

EuaYY\iov^

CKKXijaias StSdaKew

^.

(THE DISMISSALS)
Oi

KaTir]xovp,evoi diTo<})OiTwo-i

^.

(MASS OF THE FAITHFUL)

(THE PRAYERS)
20

'O BidKovos 8iaviaTT)o-t tov Xaov

irpoo-cvxas

els

Orationes ^

(THE
'O SidKOvos

KISS OF

'irpoo-<}>tovi

Oi aKoivu>vr]Toi

PEACE)

irpo Toii dcnrao-jioti

TrepiTraTTja-are^'^
^^.

6 'Ao-irao-jAos

2c

(THE OFFERTORY)
'O upevs
ElprjVT] TTaOTLV

30

Kal

Xaos

T(B 7TPVfJ.aTl (TOV ^^

b Xaos TTpocraYet
ol SiaKOvoi iTpoaKop,i^ova-k

Ta

irpoTlOeTai

Ta 8uipa

aKeu-rj
-fj

Kal

f|

8copo<})opia

crivBcov vKJiairXovTai
'^.

"

The Egyptian Liturgy

Td

lepd,

505

^*.

ACiTTVxa

(ANAPHORA)
'O SioiKovos KKpaY OTV irpoa-qKei tw

Xaw

tv Koap-cp ecTTcivai Kal Kan]pp,tv

^'

(THE THANKSGIVING AND THE INVOCATION)

5

Uarpl do^oXoyovvres

TIpoaavaTrefJLTTovTfS ras evxapiarlas Ka\ Sfiov rco 9ecp Koi

TOP Ylov (Tvv

r dyiw

IlvevyMTi

ovtcos tols dyiais rpani^ais

Trpoo-ifJ-fv

^^

810KOVOS irpoo-TctTTei vp-voXoYciv

"Afioc AfioG Afioc Kypioc caBaooB

oypANOC

ttAhphc

KATArreAAONTec TON

kaI

8ia

p,(TaTiKaa'dr]vai

ttjv

Koi

iva

ttjs

kaI

thn

eic

oypANOyc

in K^oiTr^crefiiS tov ayiov

beopeda

dyia^o/xej/^"

TrvevpariKrjv

COOMATIKCOC KAI nNeyMATIKCOC

anajQioxti;/

rrjs eTTiKXrjcrecos

UvevpaTos tov aprov Ka\ to noTrjpiov

rjpiv

MONOreNOyc yioy tov Qeov

Kara aapKa Sanaton TOy

TovTeariv 'Ihcoy XprCTOy thn t ck NCKpcoN

anaAh^in OMOAOfOYNTec^

10

fH THG 2^62hc AYTOy'^

KTi>S>s els

peraaxoi'Tes

avrwv

evKoyiav 15

AfiACGooMfeN

^^

Xaos

<THE FRACTION)

To

20

*0 icpevs kX^l tov dprov ^'.

'O BiciKovos X^Y^ T-qv cruvairTTiv '^.

KaTaiTTao-p,a uvj/oCTat

^^.

<THE LORD'S PRAYER)

'O ipvs o-uv

Tw Xaw XtY^i

riATep HMCON 6 eN ToTc OypANoTc

25

KrX'^'.

(THE elevation)
'O XeiTOvpYos

Ta

'irpo(7<|>covei

AflA TOIC Ar'OIC

6 Xaos

Eis ayio?, tls Kvpios

ds 86^av eov ITarpds^^

30

(THE communion)
ripoatpxtTai 6 Xaos Kal irpoTctvei rds X^^P^iS

els v7roSoxT|v T-qs

(THE DISMISSAL)
FivcTai diToXvaiS

^^.

aYias

TpO(j)TJs".

Appendix

5o6

(THE EULOGIA)

Td

TrpoCT<j)p6p,va

fjLUo-Tr)pia)v

ecrOicTU)

10

15

T]

eis

Xoyov

Ovaias

rd

ji.Td

xpetav oi K\Tf]pLKOi 8iavip,dcr0ci)aav Kal

TrtvTCO

dXXd p,d\Xov

dvaXicrK6|jieva

ol K\ir]piKoi Kal ol

crtrv

is

tt|v

twv

KaTT]xov|Xvos K totjtojv

p.T|Te

auxois

ttio-toi d8X<j)0i

'^'^.

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 ti. s.
As to the disposition of the church {eKKKrjaia S. Ath. Encyc. 3 and passim
KvpiaKuv hist. Arian. 81, vita S. Ant. 2 6 vws tov &ov Synes. Catastasis p. 302 b)
there are mentioned the fountain in the atrium (rd kv toTs -npoTifxiviaixacn x^'p^'^a
Synes. ep. 121, p. 258 b), the seats of the people {al drjuoriKat Ka9dpai ib. 67,
p. 216 c), the sanctuary (to UpartTov S. Ath. de morte Arii 3, de Fuga 24:
dvoiaar-qpiov Synes. u. s.\ 6 tSjv KKrjpiKaju tuttos S. Ath. de Synod. 18), which the
laity might not enter {ib.: hist. Arian. 81 toiovtovs tottovs .
ds ovs ovSk irdai rots
Xpi-OTLavois ^((TTiv eiaeXdeiv), and its cancelli {KayKeWoi Encycl. 4
KiyKXiSa
Synes. Catast. p. 302 b) and veil (ja ^rjka ttj^ iKKXrjaias S. Ath. hist. Arian. 56:
KaTaireTaaixa fivariKuv Synes. ep. 67, p. 212 c
cp. n. 23 below), with the bishop's
throne {Opovos S. Ath. hist. Arian. 56 Synes. Catast. ti. 5.
n. 4 below), the
seats of the presbyters (Orig. in Judic. iii. 2 in altaris circulo velut specula
quaedam intuentibus coUocati Synes. ib. p. 216 c irpoedpia S. Ath. de Synod. 18
hist. Arian. 56 avfj-ipeWia subsellia but these may be the people's seats), and
the altar (7) dyia rpdne^a Encycl. 3, ap. c. Arian. 31
Synes. Catast. p. 303 c 6
0OJIXOS 6 dfaifxaKTOS
a slab supported on pillars ib. B tuiv kiovojv tSjv lepwv al t^v
davXov diTo yfjs dvixovai Tpdne^av: sometimes of wood, S. Ath. hist. Arian. 56)
and the sacred vessels in the custody of the clergy {ap. c. Arian. 11, 12). Of
vestments there is mention of albs {aroixapia Xivd ib. 60 X'Twvm Kivd Soz. H. E.
ii. 22), the stoles of the deacons [dOuvrj S. Isid. Pel. epp. i.
136 cp. p. 476. i6
above), and the pallium of the bishop {<ljfio(p6piov ib., n. 5 below).
:Svva^is.
1
S. Athan. apol. de Fuga 24 (i. 334 c)
S. Cyr. Al. in Joan. xii. i
(iv. 1093 c)
Evagr. H. E. ii. 8. Also 77 dyia avvohos S. Cyr. Al. /. c. and 1104 d.
^ S.
Isid. Pel. epp. \. 122 (Migne P. G. Ixxviii. 264) up-qvrjv 6 lepivs diro tov
vipovs TTJs KaOidpas t^ eKKXrjaia kni<p94yy(Tai
to be Kal to) TTvev/xaTi aov vapd
TOV Kaov dvoKpiPOfxevov.
P. 118. 12 sqq.
^ S. Macar. Aegypt. de chariiate
29 (Migne P. G. xxxiv. 932 c) (hainp ovv KaTcL
TT]vd TTjv upaTrjv kKKXrjaiav av /xt) vpoTepou al dvayvojads al if/aXpoiSiai re Kal Tts
(TTiv aKoXovOia tov kKKXrjaiaaTiKoi) ^aOfxov irpoxooprjcreKV aiiTu to Ouov fivffTTjpiov
TOV aufxaTos t6 Kal aifiaros tov XpiaTov tov Upka kiriTeXuv ovk dKoXovOov UTa kolv
Tray /xiv 6 kKKXtjaiaaTiKos Kavwv kviTeOeit] fj pivaTiKr) 5^ ttjs Trpo(X(popds vno tov upkoji
vxapi(TTia Kal rj Koivwvia tov acunaTos rov XpiffTov jxt) ykvrjTai ovtc 6 kKKXrjffiaaTiKoi
kTeXeaiovpyqOr] QeapLos Kal kXXnrTjS kariv tj Aarpeta tov fivaTtjpiov
* N.
3 S. Cyr. Al. de ador. in spir. et verit. xii (i. 444 d) vpoaKOfj.i^ofj.V 5e Kal
rjfxus TTjv aiveaiu KaTa -nXrjdvv fxkv kv kKKXTjaiais ds kvoTTjTa nviVfiaTOS Kal ws els ev
GWfia Kal ipvxi)v puav (Tvvr]Vfyfj.kvoi Sid tijs rriaTfojs
noinvfXfOa St rd? So^oXoyias
Kal KaO' eva iroXXaKis ripeyiovvTis oJkov
.
ut ovv kv kKKXrjaiais KaTd ttXtjOvv
vpoffayoiTO npos fjpiwv t6 Ovjxa ht ovv kv kTepois irpaTToiTO tuttols Kal Ka9' 'iva tvxov
:

20

25

30

35

40

45

KaTa 5vo irov Kal Tpfis koI nXdovas eTi, dSiaKpiTOS f] irapdaTaais twv v/xvoXoytiv
ds tovto avvdfdpafxrjKuTaJv' ofxov yap tois rjhr] KeKaOappikvois bid tov dyiov
^anTLfffxaTos avvavacpkpfi to Ov/xa Kal 6 KaTT]xovfj.evos '4ti Kal tois TeXdois avvavaOds
T^v
atveaiv
50
tuiv (ti pLVffTiKajTkpaJv dirocpoira Kal Ova'ias dpyfTai ttjs km XpiaTov.
The preceding context makes it clear that the aiveais, So^oXoyia orOvfxais the dvaia
alvkcrt cos and this the Psalter. Cp.mMa/.i. (iii.825D). For the form of the psalmody
cp.S. Athan. </^F^a24i^i.334D) KaOeadds km Tovdpovov TTpoiTpenovTov /xiv BidKovov
dvayivwoKHV rpaXpLov tovs bk Xaovs viraKov(iv"OTi ds tov aiuiva to eXeos avTov.
7]

Kal

elcvOoTcuv Kal

The Egyptian LitiLrgy

507

' S. Isid. Pel. epp. i. 136 (Migne P. G. lxxviii.272) to Se tov ktrifffconov d>fM0<p6piov e^
kpias ov d\\' ov Xivov ttjv tov irpo^cnov dopav arjixaivei onep nXavrjOev ^rjTqaas 6 Kvpios
(ttI tSjv oiKHOJU uifxojv aviXa^fV 6 jap en'iaKonos ih tvttov Sjv tov XpidTov to epyov
iKiivov TTkrjpoi Kal he'iKvvai Tract bia tov (T')(T]ixa.Tos oti jxiixiqTijs tan tov a-ya9ov Koi

fieydXov noifievos 6 rds dadtveias (ptpfiv tov

iroipiviov

Trpo^e^Xrjfxevos' Kal trpoaxfs 5

napajfvqTai Sid ttjs twv evayyeKiajv tSjv

TrpoffKvvrjTUJV dvavTv^ews Kal viraviaTaTai Kal dnoTiOeTai rb cx^^ct ttjs fii/xrjjeojs 6
kiria KOTTos avTov StjKuv vaptivai tov Kvpiov tov ttjs TroiixavTiKrjs ^ye/j.ova Kal Oibv Kal
SeawoTTjv.
The pope of Alexandria was exceptional in that he did not rise at
the Gospel: Soz. H. E. vii. 19 ^kvov h\ KaKeivo -napd 'AXf^avSpevai tovtois' dva- 10
yivcuaKOfxevojv yap tSjv (vayytkiojv ovk eTraviaTaTai 6 imaKoiros b irap' dXXois ovk
iyvwv ovT dKTjKoa. The reading of the Gospel was the office of the archdeacon
kvddSe
exclusively at Alexandria
ib. TavT-qv 5e ttjv Updv ^ipXov dvayivuaKei
dKpi^ojs' Tjv'iKa

yap

ai/Tos

dXrjOivds

TTOipifjv

fJLovos

6 dpxiSiaKovos' irapd 6e dXXois SidKovoi'

kv TToXXais Se fKKX-qaiais ol

hpas

fxovoi,

KaTa ttjv vpwTTjv Tjpifpav 15

T^j dva(JTaaifj,ov eopTrjs.
For well-known allusions to the Gospel see S. Athan.
vita S. Antonii 2, 3 (i. 796 a b).
V Se IvLO-qpLois rjpLipais kniaKOTToi

Sozom. H. E.

vii.

ous

kv KwvaTavTLvovvoXei

19 irapd Se 'AXe^avSpfvai piovos

emaKoiros

6 ttJs iroXtcvs

[l-n

eKKXrjaias diddffKei]- cpaal dk tovto ov irpoTepov dcoObs kiriyeveaOai ^ d(p' ov "Apetos

irpta^vrepos ojv nepl tov SoyfxaTos SiaXeyopievos kviojTipiae. S. Athan. de Synodis 16 20
(i. 730 b) cl? /cat irapd aov
Arian. 17 (i. 138 a) ttcDj

fiffxaOrjKafifv

KaTa

fxkarjv ttjv kKKXrjaiav Kijpv^avTOS

TOV kv avToi KaO-qpLtvov k-niaKOTiov dveXfTv

^-ijrovaiv; i'va Kal 6

Kal ot Xaol Tqs (vae^ovs dibacTKaXias GTtp-qOojaiv.

''

28

ap.

c.

bk oi tov 6p6vov Tbv kaToXiapikvov k-maKOTriKois odvpo/xevoi,

Ima kottov

Opovos tov

For applause see Socr. H. E.

^rjTrj

vii.

13.

S. Cyr. Al. de ador. in spir. et verit. xii. in n. 4 above.

S. Athan. ap. c. Arian. 25
148 a) Troij olov T rjv TTpoa(popdv npoKiiaOai 'ivhov ovtcuv twv KaTijxovpievojv

(i,

ib. 46 (165 b) a;j d-rrb tovtov (paiveaOai p.r]5afiu)s yeyevijadai ti twv p.v(TTT]piajv 8ia to
Tovs KaT-qxavfj-kvovs evSov eJvai. Cp. ib. 11
S. Cyr. Al. in Joan, xii (iv. 1086 b).
S. Cyr. Al, de ador. in spir. et vent, xiii (i.
454 b) r\ ovk avTul [didKovoL'\ vpo(XTaTTovai diaKtKpayoTts kv kKKkrjaiais ttotc pikv vpivoXoyfiv oti TrpoarjKfi Xaois Kal kv 30
Koapcp pikv ka-rdvai KaTTjpepiHV 8k iroXXaKis Kal SiaviaTaaiv ds irpoaevxds Kal ttjs
dvai/xaKTov Ovaias kniTeXovfikvrjs avTol vpoGKopii^ovffi Ta twv aKevcuv UpojTtpa Kal
XeTTTfjv 0' dtraai tqis dvayKaiois -noLovvTai ttjv kmT-qpqaiv
This would no doubt
justify the insertion of most of the deacon's directions now existing in the
Egyptian texts. P. 119. 17.
35
N, II. The prayers for the emperor are frequently alluded to S. Athan. ap.
ad Constant. 16 (i. 304 d) av bk QiotpiXkoTaTt ^aaiXtv ttov tovs Xaovs dv 'qdeXes
kKTUvai ras x^^P'^^ /^"^ fv^aaOai trepl aov de Synodis 10, ep. i concil. Arimin. ad
Constant, (i. 725 a) iva ol kmaKO-rroi avv tois idiois Xaois fxeT' dpqvqs ds (vxds t
Kal XaTpdas oxoXrjv dyoiev ikTvovt(s vntp t^j aqs ^acnXdas Kal acDTrjpias Kal 40
eipqvTjs
ib. 55 respons. concil. Arimin. ad Constant, (i. 769 a) virkp tov dvvaadai
qpLas TO) navroKpdTopi QeSi Kal tw biC-noTri Kal aojTTJpi qpSiv XptffTO) tw vlai
:

**

avTov TW fxovoyevei vnkp t^s afjs PacriXe'ias rds (OipLovs evxds //era twv Xawv
dvo-nXripovv
Evagr. H. E. ii. 8 episcopi aegypt. ad Leonem rdj re ovvqQtis
avvd^eis kviTfXovvTa Kal Airds dvaTrkp-novTa tw -ndvrwv fjiiwv awTqpi XpioTu virkp ttjs 45
vafl3ovs vpwv ^aaiXeias Kal tov (piXoxpiarov v/jlojv -naXuTiov. For a form of bidding
see S. Athan. ap. ad Const. 10 (i. 301 c) fxovov yap eXeyov Ev^ufxfOa tripl ttjs
aojTTjpias tov fvae^earaTov AvyovoTov KwvaTavTiov, Kal Trds 6 Xabs (vOvs fiia cfxvvfj
It appears from
kPua XpioTk ^otjOh KwvaTavTiw, Kal Sikp.(vev ovtojs ivxbf^tvos.
S. Cyr. Al. ep. ad Joan. Ant. (v. c. 105 c) dtStBdyp-tOa 8k Kal Xkytiv kv TrpoaevxaTs Kvpie 50
6 6fbs fjpwv elpijvqv Soy Tjp.iv, irdvTa yap dTTeScoKas qpTv, that the celebrant's prayers,
p. 160. 20, already existed in some form. (The Coptic is probably original here: in
the greek the clause referred to is now only in the later intercession, p. 126. 21.)
^" Tim. Alex. resp. canon.
9 (Migne P. G. xxxiii. 1302 c) kv ttj Oda dvacpopa
diaKovos ktX.
55
'^
N. 10 Orig. in Rom. x. 33 (iv. 683 c) mos ecclesiis traditus est ut post orationes osculo se invicem suscipiant fratres. Cp. Clem. Al. Paed. iii. 11 81. P. 123.
:

Appendix

5o8
'^'^

S. Cyr. Al. in

(TvvoSois f}TOL

Joan, xii, i (iv. 1093 c) Toiydproi Kal tv rais ayims ixaXiara

awa^tai Trap' avrcLi rov fivar-qpiov tols d^x"^ rovTO (sc. ^ip-qvr) Trdaiv)
(pafxiv.
Cp. p. 124. 15 sqq.
Pel. epp. i. 123 (264 d) 77 KaOapa aivSwv 17 vcpa-nXovixivrj rrj rujv Bfiwv

Kal ^fieis d\\r]\ois

^^
S. Isid.
5 dojpojv diaKovia

rod 'ApipLaOiajs kariv 'lajarjcp Kcirovpyla

TjixtTs km aivduvos rov
dyia^ovTes ktX. S. Cyr. Al. in Zach. vi. (iii. 814 a) -nap' ovStvos
yap 0A.COS eis kolv^v Kafx^avirai -x^peiav rod dyiov Ovaiaar-qpiov to. aiuvrj dAA.' tOTiv ws
<t<pr]v ayia kol (ts So^av &ov TeTrjpTjfiiva Kal fiuvais rais x/'*'<^'S VTrrjpiTeTv ilcvOoTa
rfjs ayias rpaiTi^Tjs, Si' avrwv re Kal iv avroTs al tuiu vpoaayovTOJV nXovvrai Ovaiai
lo ovx kKCLffTov (pipovTOS iSiov TO (TKivos dirdvTCxJV 5e fxuvois Tois UpoLS K^XPVH'^^'^^ id.
in Luc. xxii. 19 (Migne P. G. Ixxii. 908 b) f^vxo-pLOTfi p-lv TOvreoTiv kv axhl^^^ri
vpoaevxv^ SiaXiyfTai tw Qeai Uarpl kolvojvov ioairtp avrov Kal avvevdoKTjTTjv drro(paivouv TTJi hoOrjaofxkvrjs fjfxiv evkoyias ^ajonotov' rrdaa yap x^P'-^ >^^^ ^^^ SwpTjixa
TeKeiov kip' Tjixds epx^TO.^ Trapd Ylarpus 8t' T/oG kv dylw UvtvpiaTi' tvttos 5e "qv dpa t6
iz^ Spojfxevov els fjpds avTOvs rfjs 6(pi\ov(Tr]s irpoaavaTeiveaOai Xit^j d p.\XoL npoTiOfaOai
Trap' i)pLwv T^y fxvaTiKTJs Kal ^ojonoiov Sojpocpopias 17 x^/"^ ^ ^^ '^' ^P^^ ddi(Tfxe6a

dpTov

77

Ttjs irpoOtaeajs

'

i. 187
(304 a) tt)v irpodeaiv ttjs Scvpocpopias. Cp.
Arian. 28, n. 7 above. There is no evidence in these vi^riters 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.
^* P.
Otherwise
124. 20 seems to be a remnant of the diptychs at this point.
the references are only general and do not indicate their position. S. Cyr. Al. ep.
napd
ttjs
afjs
ad Attic, (v. c. 204) roh
60(f)i\eias k-nearaXixivois kvTVxoi^v kyyeypdovk kv tois
<p9ai p.kv T^v 'iwdvvov -npoarjyopiav kv rais lepais kfxdvdavov SeXrois
25 Toiv \aiKcbv KaraXoyois kv dk tois tSjv kvKTKuiTOJV kuTeraxOO'i avT-qv.
^5 N. 8 above.
'" S. Cyr. Al. in Luc. xxii.
19, as in n. 13 above.
1^ N. 8.
Cp. p. 175. 33.
^"
S. Cyr. Al. in Abac. iii. (iii. 555 a). S. Athan. de Trm et Sp. s. 16 (i. 977 b)
30 ecclesiae autem Christi omnes ab oriente usque ad occidentem convenienter
Patrem a seraphim laudari profitentur in ministeriorum relatione. Reminiscences
of preface-forms occur in Orig. c. Cels. viii. 34 (i. 766 f) ci Se Kal irkjjdos iroOov-

id. in

11.

8:

S. Isid. Pel. epp.

S. Athan. ap.

c.

ix,(v

(piXavOpaiTTCJV

aiv

Kfiaav

aiiTO)

Kal

Tvyxdvdv

fivpiai

OiXop-tv fxavdavofxev oTi X'^Xiai x'^'^^es irapeiaT-qeXetTovpyovv avrai a'lTives uis avyyeveis koI

fxvpiddfs

Qeov avrwv evaelSeiav opujvTis ktX

108 a) twv x^pov^lfi tj twv aepacpl/x

35 (piXovs Tovs fJUfiovfikvovs ttjv ds

Omnia mihi 6

in illud

(i.

S.

Athan.

tt]v

5oo-

x^''^^^"' ov5kv 'krtpov rj tt]v 6dav Kol

So^d^ovra ... to yap Tpirov Ta Tifiia ^wa
S. Didym. de
TavTa iTpoa(pipHv ttjv So^oXoyiav "Ayios dyios dyios XkyovTa ktX
40 Trinit. ii. 77 A (Migne P. G. xxxix. 545 b) dvTavacpojvovvTOov daiyrjTois OTopaai Kal
dKaraTravaTcv (pcjvfi
S. Isid. Pel. epp. i. 151 (284) Ta noXvopLfiaTa ^a/a (p. 131. 25).
ufioXoyovvTfs
S. Cyr. Al. ep. oecum. ad Nestor, ii. (v. c. 72 c) KaTayykXXovTes

Xoyiav

TTpoacptpovaiv

dcppacTTov

(pvffiv

TTj

dnavcTTOis

tois

TpKTayioTTjTi

^''

TTiv dvaifxaKTOv kv tois (KKXTja-iais TeKovpiiv

XaTpdav

Trpoaifikv t ovtoj Tats [xvOTLKais

ivXoyiais Kal dyia^ofxeOa ptkroxoi yivopavoi ttjs Te dyias aapKos Kal rod Tifxiov aifiaTos
P. 133. 22 sqq.
45 Tov TTavTwv fipSjv cojTTjpos Xpi(TTOv.
^ Theophil. Alex. Lib. paschal, i. (ap. S. Hieron. ep. xcviii. 13) non recogitat
panem dominicum quo 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.
50 Pel. epp. i. 313 (364 b) fiT) vjipL^i Trfv Odav Xfirovpyiav, fir] aTipia^e ttjv tS}v Kapiruiv
dAAd ij.efivrjp.kvos ws aipia XpidTov ttjv tovtov dirapx^v to Odov kpyd^(Tai
(vXoyiav
Cp. ib. 109 (256 b) 401 (405 d) dpTOS
rii/cC/xa ovTws avTO) Kkxprjffo us dadfvrjs ktX.
TOV dyiaapLov kventarevOr).
S, Cyr. Al. in Matt. xxvi. 27 ap. Corder. Catena in Matt. ii. 754 dfxa 5t koI fip.Tv
55 TVTTOV SfSofs TTpuiTOV ivxo-piOTdv Kal OVTOJ KXdv TOV dpTOV Kal biahLbvvac 5iu Kal
Cp. Orig. c. Cels. viii. 33
ijfiiTs kn' oipeai Qeov to. TTponprffxkva TiOevTts SeufiiOa ktX.
(i. 766 d) Toifs jXiT euxa/'iO'Tias Kal (vxv^ Tr}^ knl tois doOdai Tvpocayofxivovs aprovs
.

'^^

The Egyptian Liturgy

eaOiofiev

aSj^a jfvofxevovs dia

ttjv

fvxfjv djiov ri

koX

509

aYia^ov rovs fieTa vytoiis

S. Dionys. Al. ep. ad S. Xystunt ap. Euseb. H. E. vii. 9 (vxapi^Tias yap

hitaKovaavTa Kai avufTTKpOfy^afievov to 'Afx-qy Kai Tpairi^rj -napaoTavTa Koi x^^P^^ f'S
S. Athan. 5
vnoSox'H^ T^s aylas rpocpTJs vponivavTa Kai tovttjv KaTah^ap,(Vov kt\.
ap. ad Constant. 16 (i. 304 d) irov Trpinov rfv koX oaiov viraKovaai rhv Kaov to
Cp. S. Cyr. Al. fragm. in
'Aurjv ; (but this is not necessarily the great Amen).
P. 134. 32.
I Cor. xiv. 16 (Pusey v. 296).
2^ 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
orationem pene consumgeneralem
diacono
iam
incruentum sacrificium oiferret,
mante, sanctum velum exaltaturo, in mentem malitiae immemoris venit et statim
2-

praecepti recordans asserentis Si offers munus tuum ad altare et ibi

recordatus fueris quia frater tuus habct aliquid adversuni te relinque ibi munus
tuum &c. intimat diacono facienti orationem quam diaconus solitus facere erat
ut reinciperet a capite et si im.pleretur 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 tunc
cum multo gaudio et laetitia astitit sancto altari cum munda conscientia valens
(The greek of this work does
dicere Deo Dimitte nobis debita nostra sicut &c.
in Symeon Metaphrastes vita S. Joan. Eleemos.
not exist in its original form
[Migne P. G. cxiv. 895] it is entirely recast the latin translation is that of
Anastasius Bibliothecarius [fl. 870]. For orationem quam diaconus solitus facere
erat Symeon reads ( 26) ttjv ovvainriv aiTrjaiv: perhaps Anastasius read avurjOrj
for crvvavTr]v.) Cp. p. 138. 20 sqq. But perhaps the reference is to the Prayers.'
2*
Theophil. Al. Lib. paschal, i. in n. 20.
S. C3'r. Al. i7i Matt. xxvi. 27 in n. 21
^^ 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
tantum illi Pater noster et cum pervenissent ad sermonem quo dicitur dimitte nobis
debita nostra sicut et nos dimittimus debitoribus nostris innuit domestico patriarcha
ut taceret siluit ergo et patriarcha et permansit princeps solus dicens versum
dimitte nobis sicut et nos dimittimus et statim conversus sanctus dicit ei mansueta
voce Vide in quali terribili hora quid dicis Deo quoniam sicut ego dimitto ita et
tu dimitte mihi.
Cp. n. 23 above. Synes. de Regno p. 9 b Upai tc kv TeXtTais
P. 136.
dylais evxal TlaTfp Tjpwv tK^oihaai (see Petavius' note in loci).
S. C^'r. Al. in Joan, xii (iv. 1086 c) ToiyapToi Kai tois fifTaax^iv kOiXovaiv
(vKoyias ttjs p.vaTLKrjs ol jGjv deiojv pLVGTripiwv npocr(pcuvovaiv XeiTovpyol TA AflA ToTc
divini

15

20

25

'

30

35

'-'^

AfioiC, Trpenwd((rTa.TT]v eivai

diSdaKovTfS tcuv dyicuv

t-^u

tois

fikOi^iv

rjyiaapLlvois

40

Cp. in Joan. iv. 7 (iv. 438 a). The formula Efs ayios ktK is frequently quoted by S. Didymus, but is not connected with the Ta ayta or the
P. 138.
liturgy: see de Trinit. iii. 13 (175 a), ii. 6 (72 a), 7 (91 b).
2^ S. Dionys. Al. in n. 22
Orig. c. Cels. viii. 33 in n. 21
S. Cyr. Al. in
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) kv AKe^avSptia 5e Kai kv AiyvirTo) eKaaTos Kai raiv
kv \aS> TeXovvTcov ujs kvl to TrXeiffTOV 4'xft Koivooviav kv to) o'iko) avrov Kai ot
PovXirai peTaXap-^duii St' kavTov. And on Saturday evening in the neighbourhood of Alexandria and in the Thebaid they communicated not fasting Socr. 50
U. E. V. 22 AlyviTTioi 5e yeiToves ovTfs 'AXe^avSpkwv Kai 01 ttjv rj^aiba oiKovvTfs
kv aa^^aTO) pikv rroiovvTai ovvd^eis, ovx w? f^os 5e xP'O'Tiai/ors twv pvaTTjpicuv /xfTaXap^dvovai, /xeTa yap to evajxr]9i]vai Kai iravToioov kSecrpdrcov kpLcpoprjQrjvai irtpl kanepav
vpocr({>epovT(s tSjv p.vaTT]pioov /xcTaXap^dvovcnv (an agape seems to be referred to).
^**
S. Athan. hist.Arian. 55 (i. 377 e^ 7787; pikv ovv rjoav 01 irXtiaToi tov Xaov yevofxivrjs 55
diroXv(rea}s k^fXOovTes yvvaiKcuu be uXiycuv diropLUvaawv yiyovev ws irpoaiTa^av. P. 142.
2^ Theoph. Al. Canon
7 (Migne P. G. Ixv. 41 a).

kv

TTViiipLaTi.

'

Appendix

5IO

APPENDIX K
THE EGYPTIAN LITURGY OF THE ARABIC
DID ASCALIA CAP. XXXVIII
MS.
And

Bodl. Huntingt. 31,

f.

121

Kuddds

he shall begin the celebration of the holy

<ENARXIS>
Accordingly first he shall say the Prayer of Thanksgiving^.

And

while all

after that,

the

congregation

he shall

sits,

explanations of the word, to wit of the holy scripture,

10

fitting, in their conversation

and instruct

and

address to

them

instruct them, as

them, in the path

is

of virtue.

<THE PROTHESIS)

the

recite

ivho have received the gift

1

And the presbyter shall bring the bread

Psalmody ^ from
book of Psalms by the mouth of those

Then he shall

5 teachers,
listen to

fear

and

all the

from

congregation shall

ihem with understanding and

follow

shall

they

and
Attd

skilful

them

with

of the eucharisf^.

and go round about

in

honour of

shall

hand

and he

contrition.

the chalice

the bishop shall bring the mcense

the altar three times

the holy Trinity

and

he

the censer to the presbyter

shall

go round with

congregation

it

to

the

*.

(MASS OF THE CATECHUMENS)

20

(the lections)

And

when

they have finished the

the Apostolic zvord,

and a

section

psalmody

from

the

from
word of the

the deacon shall rectte sections

Psalms

then

from

the

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 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 \
* Cp.
^ aucharisdia.
absalmudla. Cp pp.i45sq.
pp. isosqq.
* Reading Ljl5 for IjjL
Cp pp. 159-161.
Cp. pp. 152-156.

^Cp. p.147.
5

'-^

'^

Fragment of a Persian

A naphora

51

(ANAPHORA)
And so

the bishop shall consecrate, the veil being let doivn

and

the deacons

and

the presbyters

And the subdeacons and the

the subdeacons^ being within.

and

reader"^

widows who are deaconesses and have spiritual gifts and the bishop shall
the altar, and the deacons shall be around him and shall fan with fans 5
and linens like the wings of the cherubim, and the presbyters standing with him,

and

the

stand at

'

and

And

so the whole of the clergy^ in their order.

he shall not give the host

'

any save

to

to

believer alone.

APPENDIX L
FRAGMENT OF AN ANAPHORA OF THE PERSIAN

lo

RITE
MS.
The fragment
in

Mus. Add. 14669

Brit.

two leaves

consists of

ff.

20

of syriac writing of the sixth century,

part undecipherable without the use of chemical reagents.

published as

much

of

it

Dr. Bickell

as he could decipher in his Conspectus rei syrorum 15

(Miinster 1871, pp. 71-73: cp. p. 63), and subsequently collated

literariae

a second

time and

made

the following reconstruction for the Appendix

Liturgies Eastern avid Western

The roman numerals

Oxford 1879.

the columns of the MS., the arable the lines of each column

an

sq.

illegible syriac letter

traces as are

still

from the sense

words

indicate

each dot represents

in italics are conjecturally restored

decipherable, those in italics and enclosed in

[ ]

from such 20

are conjectured

capitals represent the corresponding syriac letters of

it

to

words

otherwise undecipherable.
I

A
DRT

3
4

eorum

'

25

K\

spirituales

...

L/^^]

abudiakonin.

A sanctipraedicatio
te ut

dum, sanctipraedicant

[tuuyn\

agnostis.

X^

terreni
te

sanctum sanctificentur

acmlsat =

/ca/^iVta

et

per glorificationem tuam

acllrus.

kurban.

Appendix

512

FN

lo
II

...

una concordia

in

stuporis et in clamore
in sanctipraedicatione silentii

13
5

spiritualem glorificemur

sictit illi

12

locis

14

15

16
17

15

20

25

eorum ad

te

ex
una voce

terreni

....

emittunt et

18
10

clamant

in concordia

ig

dicunt ut et nos

et

20

Iquosl gratia tua fecisti sanctos

21

sicut illos

22

concordia anima pura

23

et

cum

una

in

iis

24

mente illuminata sancte

clamemus et dicamus

25

Sanctus sanctus sanctus.

26

Sanctus es tu et glorificandus et

27

nomen tuum domine omnium

28

et creator

et

magnum

deus

29

omnium, rex [reguni]

domine dominorum index iudicum

30

gubernator qui ab

31

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

altera [non']

est],

est

II

30

25

Deus

potestati, tu es

natura sancta et essentia

adoranda

5
6

es,

at

resistit

una sola

tu es sicut

quomodo

es

nemo scit stupendum est

nomen tuum et tremenda commemoratio

et

mira narratio de

te

9
10

et terrifica explicatio

11

[bonus'] es et

essentiae tuae

tu es

ille

qui in veritate

13

non per similitudinem

bonitas tua: non appropinquat
[mutatio] ad gratiam tuam quia

14

in veritate sine mutatione

15

est bonitas tua

16

causa gratiae tuae quia natura tua est

17

fons miserationis tuae:

12

40

nemo

essentia cuius

tu es

a te ascendit

tua

Fragment of a Persian Anaphora

super omnia effunditur fons

18

et

19

plenus misericordiae tuae

20

sumpsisti

21

aliis

22

ut tibi

23

tu ut

non

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

29

tantum tribuere nosti

tuam

10

vocas

creaturas tuas ut accipiant dona tua.

T>N

Hie est enim

32

33

...

31

5
te

et suades creaturis tuis

.... ^MT ....

gratia tua ....
T
tu
... ^/? .... tu

30

513

....

alteri
.

quia nott

qui

est

15

....

sujficiat

earum

34

Ill
I

secreto dispergis

3
4

creatio tua

... ex

voluntatis tuae.

esses solus et alius

quam

vocavit

nihilo nutus

tu es

Deus

qui,

cum

non adesset

tecum

praeter Filium qui ex essentia tua

et Spiritum qui

10

20

omnipotens brachium tuum

in essentia

25

ex natura tua, creasti

creaturas vivas et potestates

mundum

11

spiritus et fundasti

12

et inferiora et exornasti

13

superiorum

14

mundos

15

et

30

mandatum tuum

secreto

16

autem gratiam tuam

abundantius super genus

17

debile humanitatis nostrae

18

terra

19

et

de pulvere similitudinem tuam nobis

20

et

potestatem

effudisti

enim imaginem tuam

...

de
fecisti

35

nos

super imaginem tuam

21

posuisti

22

per gratiam tuam ut omnia obedirent

23

imagini tuae et praestarent servitutem

24

similitudini tuae

25
26

omnia quia

tribuisti

divinitatis tuae

et ecce

tu sic voluisti

impositum est super

iugum

regni hominis mortalis et obediunt

l1

40

Appendix

514

omnes dominationi

creaturae

27
28

eius

per giatiam enim tuam adoratam ab

29

omnibus constitutus

30

K
te in medio
.... iVV
.... A ilium
A gloriosum
T e pulvere potestatem tribuisti Q
.

31

32

dominus

est ut

sit

ut serviat

33

34

35

HD

mundus

IV
1

15

20

2:^

o;)

35

gratiani

NT

genus

et gJorificemus

et Filium

in saecula

amen

te

9
10

adoramus

amen,

et

adorande

[nos]

et glorificamus

[nos']

sanctum praedicamus [os]

sancte natura tua et magnificamus [ie]

te glorificande et

te

quamquam non

T2

o tu qui omnibus

13

superabundans, qui omnia nutris

omnem

suflficimus [lattdi tune]

sufficis

creationem enim

14

super

15

extensa est et gratia

16

effusa est gratia

17

et

quae

omni tempore ab omni

18

fons

19

auxilia et repositorium

20

divitiarum spiritualium.

tibi

sunt

nos cum omnibus ut

omnia:

22

essemus

23

nomen secundum nomen tuum

24

et honorasti

et

fecisti et vocasti

nos
nos

25

et purificasti
.

27
28

libertatis nostrae edulcasti

et

30

tui

nostrum

et elevasti

26

omnium

21

et magnificasti

nos

et sanctificasti

et exaltasti

nos et per

turpitudo voluntatis nostrae

.... TT

et

amaritudinem
per fructum

qui missus est ad nos

29
40

\Paireni'\

Sptritum Sanctum]

\_et

iV

31

genimen arboris tuae

N e radice enim

32

essentiae tuae

33

misisti in

34

...

fructum vivificum

regionem nostram ut det nobis

quod

voluit voluntas tua ut daret

nos

nos
te

Fragment of a Persian Anaphora

515

3
4
5

TH
A

6
7

se ipsum, asumpsit nos et {/actus esf\

ex virgine homo

10

Deus de Deo

11

et curavit

....
venit

lo
.

nos omnibus modis

12

dilectio eius

13

se obtulit passioni

uf sua passione nos liberaret

14

16

nobis daret et per resurrectionem

cum

17

18

ipso a morte

per ascensionem suara gloriosam

19

in altitudinem

...

gloriosam.

nos eveheret

20

et quia paratus

21

erat ut ascenderet de regione nostra

22

et elevaretur in

23

unde descenderat reliquit

in manibus nostris pignus corporis

24

15

sua curatione vitam

15

20

regionem spiritualium
sui

25
26

sancti ut de propinquo esset

27

se nobis immisceret per virtutem suam.

28

enim tempus

nobiscum per corpus suum

et

2:5

omni tempore

crucifixionis ipsius et

ante

horam

qua glorificandus erat

29

in

30

accepit

panem

et

^o

vinum quae

31

fecerat voluntas ipsius, sanctificavit ea per

3a

Spiritus et hoc mysterium

bonam similitudinem
quemadmodum ipse

33

reliquit nobis et

34

commisit nobis ut

verbum

fecit

[^nos

quoque 35

faciaynus]

35

iugiter et

salvemur per mysiena

[ejus].

VI

40

Appendix

5i6

9
10
5

^^

12
13

10

pro

15

17

quae est
et pax
pro omnibus

18

et universo sacevdotio

19

tuo in omni

16

\ecclesia

....

tua sancta\

14

[episcopis]

20
1-

2(5

2-

21

imprimis [pro virgine]

22

sancta quae iVT

23

macula

24

pro apostolis

25
26

rectis et iustis, pro regibus

[sine]

et martyribus et confessoribus

fidelibus qui

veritatem regni tui ut per

29

tuum

30

gubernationis eorum, et pro corona

31

anni ut benedicatur

32

abundanter

33

omnes

custodiantur fines

35

VII

30

40

13
14

15

triumphare fecerunt in dihone sua

27

28

34

45

[ut faciat]

[hunc corpus

panem

Filii tui] et

vinum

Fragment of a Persian Anaphora

16

\hoc

sanguinem\ sanctum unigeniti

17

517

tui

fide

18
19

20
22

sanctum

...

et

ad viiam.

... ex

qui bibit et ad expiationem

23

24

sumamus

bibantus et

21

culparum. et peccatorum
sancti qui AT".

25

26

....

27
28

ecclesiae

tuo et digni habiti sunt

tuae

Z)AV.

10

communione

quod de

29

te est

iudiciunt

30

15

31

32
33
34
20

35

VIII

25

9
10

et

per sacrificium

....

3*^

il/NA mysteriorum

II

12

13

pun et sancti
et sumamus A

14

sanctificemus secreto

15

16

n
[8

Filii tui sancti

[9

unum simus

20
2.1

22

23

adoremus
et glorificemus naturam divinam potentent
in omnibus Patrem et Filium et Spiritum
sanctum in saecula. amen.

40

in bonis

et

sanctum

'

Appendix

5i8

24

Oratio postquam sumpseruxt

25
26

sacrificium

27

participatione mysterii sancti

28

et

29

30

iVS

qui nos gratia tua dignatus es

sumptione corporis
.

et sanguinis unigeniti tui

sint

sancti et iis

ut puri

31

32

N cum

33

adoremus

fiducia
et glorificemus

pro

34

ineffabili.

\^gycitia eiiis]

35

APPENDIX M
THE LITURGY OF ASIA FROM THE CANONS
OF LAODICEA

15

H lYNAEII^

(MASS OF THE CATECHUMENS)

(THE ENTRANCE)
'H ei<To8os Tov tTrio-Koirov

20

01 irpco-pvTepoi (AeTci
01 SiaKovoi

tov tmaKoiTOV

ou KaGeJovrat

6t

y.-(\

lo-(ao-i

Kal KaOtfovrat v tco

|3T|fxa-n,

KcXevo-ews tov irpeo-pvTepov

fjLTa

"'

ov Set VTTijpeTas k&v Ppax^ Tas Ovpas cYKaTaXifiirdveiv *.

(THE LECTIONS AND THE SERMON)

01 dvaYvwaTat
25

01 vj/a\Tat

tcis

'Avayvwacis.

tov d^Pcova dvaPaivovai Kal diro 8i<{>0(pas |/dA.Xovoa

tov

vpaX^Jkov

5.

To Eva^YtXiov ^.
H

'OjiiXia TOV tiriaKoirov ^.

(THE DISMISSALS)
30

Evxir\

Twv

Karr]Xov[JLva)v eiriTcXeiTai

oi KaTir)xovp,vot e^c'pxovTai.

'H vxt\ twv v fiCTavoiqi yiv^Tox

ovTOi irpoacpxovTai viro X^^P^

Kal VTTOXwpovo-t^

The Liturgy of Asia

519

(MASS OF THE FAITHFUL)

<THE PRAYERS OF THE FAITHFUL)
'O tcpevs TTjv TTpwrqv cuxtiv.

'O BiaKOvos

'O SiaKOvos

tt^v

'rrpoo-<j)a)vet

Beuxepav uxV'

iTpoa<})av6i tt|v TpiTT]v

(THE

KISS OF

fvxV-

peace)

'H EIpTivr] SiSorai

Kai p.CTd TO irp(rPvTpovs Sovvai

t6t 01 Xal'Kol tt|v

tw

eirio-KOTTtp tt|v eipTjvrjv

ipT|VY)v 8i86aat^*'.

lO

<THE OFFERTORY AND THE ANAPHORA)

'H dyia npo<r4>opd TcXeirai '^

'H Koivuvia
01

UpariKol

elo-iacri els

to 9vo-iao-TT|piov kqI koivwvovo-i, oi

Xoi-irol

KoivajvovCTiv

(THE EULOGIA)
EuXoYiai

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,
i.
p. 721^ (eng.
p. 427 sq., ed. 4: Hefele Conciliengeschichte Freib. i. B. 1855,
As to the structure of the church (o oIko's rov 0fov 6, 28,
transl. ii. p. 295 sqq.).
sanctuary
the
^^fjfia 56,
KK\T]aia 28, 59, KvpiaKov 28), there is mention of
evaiaffTTjptov 19, 44) with the seats of the bishop and presbyters (56), the
sacristy {SiaKoviK6v 21) with the sacred vessels {deavoTiKa aKtvrj tb.), and the
pulpit (dfi^ojv) from which the psalms, and of course the lections, are recited
Of the ministry (77 kKKXtjaiaaTiKfi ra^ts 24' consisting of the sacred
(15).
orders {UpaTinoi 19, i.e. bishop, presbyter and deacon) and the minor orders
{KkrjpiKoi 20, i.e. subdeacons [virrjpeTai], readers, singers, exorcists and doorkeepers) the minor orders are forbidden to wear stoles {upapia 22, 23 only
subdeacons, readers and singers are mentioned, but there would be no question
as to the rest) or to enter the sanctuary ,19): the subdeacons may not infringe
on the functions of the deacon and claim a position in the sacristy or handle
the sacred vessels (21). The doors are kept by the subdeacons, who may not
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
subdeacons
in this respect p. 13. 19
and
deacons
mens (cp. the relation of
above\ The liturgy may not be celebrated in Lent except on Saturdays and

20

25

30

35

nor at any time in houses ^58).

Can. 17, 35. Ilpoacpopd is used for 'mass' in 58: Xfirovpyia is
40
used in a general sense as applied to nones and vespers in 18.
^
C. 56 oTi ov Sci Trpiafivrkpovs irpb r^s iiauhov rov (iriaKoirov dcriivai Kal Ka64-

Sundays
I

CeaOai
fj

(49),

'S.vva^LS.

kv

tw

dTTo8't]fj.oT
^

^-qixari

aKXcL

fifra rov

kmaKuirou eiaievai nXfju

fxrj

dvoj fiaXoit]

6 eiriffKonos.

C. 20 oTi ov

del

didnovov eixirpoffOev vpearpvTepov Kade^fcOai dXXd pierd k(X(v(T(ws

Appendix

520
Tov irpeaBvTepov naOe^eaOaL'
Koi vavrojv tSjv K\r]piKcuv.
* C.
43 cp. SQ.

ofioiojs 5c e'xc'J'Tt/z^v

Cp.

Kal tovs SiaKuvovs viro tojv virrjpiTuv

p. 28. 8.

aWa

hia
C. 17 irepl TOV fJL^ 8(11/ iiriavva-mdv ev rats awa^iai tovs xpaXjxovs
KaO' eKaarov ipakubv yiveaOai dvayvwcriv
15 Trepi tov ^?) SiTv irXeov t(3Jv
KavoviKWt^ xpaXrSjv tujv km tov afx^cuva duajSaivuvTOJU Kal dno dicfydtpa^ ipaWovTQJv
Can. 17 probably refers immediately to
eTipovs Tivds ipdWdu Iv Ty iKKXrjaia.
the divine office and not to the liturgy: but it implies the principle of alternating
^

pifffov

psalms and lessons. Can. 15 probably does not exclude the responsive antiphon
10 of the people {vTToxpdkKnv), but forbids anything beyond this cp. Hefele in loc.
'6ti.
ov bd
C. 59 forbids privately composed psalms and uncanonical lections
IdiojTiKovs \paKpiovs XeytaOai kv ttj kKKKTjaia ovdk dKavSviara )3/3Aja dX\d fj,6va rd
and probably implies a prophecy as
KavoviKa T^y KaLVT)s Kal TraXaids diadrjKtjs,
well as an apostle.
The only explicit allusion to the Gospel is in c.
16 vepl toO kv oaPPdro)
15
ivayyikia nerd iTipwv ypacpMv dvayivojffKeadai. The exact reference of this canon
in
loc.
cp. Hefele
is unexplained
:

C. 19.
C. 19

TOV tiiv Wia irpcjTov piTd Tds dfiiXias tSjv kTnaKlnwv koi twv Karrj20 x^^H'^^'^^ vx^^ kmreXiiaOai Kal fxerd t^ (^(XOeiv tovs KaTTjxovfXivovs tuiv kv fxiTavola
Tfjv fvx^^ yivfaOai Kal tovtojv trpoaeXBovrcov vnd X^^P^ "'^^ viroxcuprjadvTcuv ktX.
UpoaeXOHv vno x"/5 = to be blessed: cp.5/fo. 57 ad manum accedere (p. 470. 14
above'. In c. 5 it is forbidden to hold ordinations km -napovaia dvpnonixivajv, i. e. the
second order of penitents. In c. 6 heretics are forbidden to enter the church at all.
* C. 19 ovTws TOJV TTiaTWv Tos
evxds yiveaOai Tpfis' p.iav n\v t^v npouTrjv did
25
The phrases
ffioonijs, T^v Sk SevTepav Kal TpiTrjv 5id rrpoacpwvqaecos nXTjpoiiadai.
and
in silence
Sid (Ticorr^s and Sid npoacpcvvrjcrfais have been taken to mean
aloud,' as though equivalent to plvotikSjs and kKcpwvojs of later rubrics (Palmer
But vpoffcpajveTv and irpoatpuvqai^ are
Origines i. 107, ed 4, London 1845).
30 technical words and are used of the deacon, especially as 'bidding' prayers,
of
litany-forms
see p. 5. 10, 7. 3, cp. 482. 6. Hence
suffrages
i.e. as reciting the
a prayer 5td TTpoa<po:vriaiws must be a prayer bidden by the deacon and responded
to by the people, and by consequence a prayer Sid aicoTrfjs 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 iTpo(T(^)Qjvr](Tea}'> may be the diptychs.
1" C.
Cp. again the Egyptian, where however the order has been broken
40
19.
by the interpolation of the Great Entrance in the greek, p. 122, and of the
Creed in the Coptic, p. 162.
'^
C. 19 Kal ovtoo (sc. after the peace) rfjv dy'iav irpoacpopdv kniTeXeiaOai.
^'^
C. 19 Kal jxovois k^ov elvai tois lepaTiKoTs elffikvai els to Ovffiaffrrjpiov Kal
45 Koivwvuv. Cp. 44 OTi ov Set yvvaiKas kv tw OvaiaaTrjpico ilakpx^oOai. C. 7 Koivojveiv
^^

TTfpl

'

'

'

Hefele Conciliengeschichte i. p. 740 (eng. trans, ii. p. 314)

interprets c. 25 on ov S(i vvrjpeTas dprov SiSuvai ovSk TroTr/piov tvXoytTv as prohibiting subdeacons to communicate the people : but the reference is questionable
and TTOTrjpiov fvXoyeiv 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. 11), and the prohibition is directed
against any below a deacon saying the grace at the agape cp. Can. Hippol. 35
(ed. Achelis in Gebhart and Harnack Texte n. Unters. vi. 4, p no) diaconus in
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.
tS> fj.v(TTr]piqj TO) dyicx).

The Liturgy from

^^
T)

C. 32 oTi ov

(vKoyiai.

the Pofiiic Writers

521

alpfTiKwv (vXoyias Xafx^aveiv alrivis flatv dXoyiai fxakkov

evXoyiai in the sense of the unconsecrated

5(1

But probably these are not

surplus of the oblates distributed to the faithful (cp. p. 506), but loaves
occasionally interchanged between churches in sign of communion cp. c. 14
vpi Tou n^ TO, ayia (the Eucharist itself) ds Xoyov evkoyiSju /card rijv topTTjU toC 5
:

c. 38
TTOffxa fls iTfpas vapoiKias diairtfXTTeaOai
a^Vjxa XafM^dueiv ^ Koivuvtiv rals dae^eiais avToiv.
:

oVt

ov dfi irapa tSjv 'lovdaia>v

APPENDIX N
THE LITURGY FROM THE WRITERS OF THE
PONTIC EXARCHATE

,o

H lYNAEII^

(MASS OF THE CATECHUMENS)

<THE LECTIONS AND THE SERMON)
'o

npo<})if|T-qs.

'O 'AttootoXos.
'O

'5

vl;aXp,6s.

To EvayyiXiov ^.
'O 6p.i\uv
ElprjVT]

naaiv

6 Xaos

Kai
T|

20

Tto TTvev^ari crov

AiSaaKaXia

^.

(THE DISMISSALS)
01 uKpowp-evoi

e'^cpxovTai*.

01 KaTT]XOvp,voi eu^dp.voi t^tpxovrai

01

'".

2 -

VpYOvp,vot ev^dp.evoi e^tpxovTai*.

01

VirOTTllTTOVTeS

tl|d[Jl,VOl

^pXOVTai''.

(MASS OF THE FAITHFUL)

(THE PRAYERS)
'O SlAkovos

KT]pvcro-ei

'Ynep

Tcov iv dnodrjfjLiais adeXcficov 8er}dM[xev

'Ynep

T(Ji>v

iv arpnTelais (^Ta^opevcov derjdaiptv

'Yrrep irappr^aia^opevcov
'Yrrep

tcov

-,q

tovs

bii]doi>p(v

dm

to ovopa Kvpiov derjScopev

TTvevpuTiKovs

Kapnovs eTnbeiKvvpeucov iv

ttj

ayia iKKXrjaia

35

elprjvrj

'Ei/

Appendix

522

yeueardai Tr}v Ko'nxr}(riv ruicbv alrrjcrcafieda

(THE

KISS OF

^.

peace)

EipTjvir] ^.

'H

(THE OFFERTORY)

'O Xaos TTpocr4>pi

Scopa

TO.

oi SidKovoi dva<|>pov(n ^^

(ANAPHORA)
(THE THANKSGIVING)
10

Ta i^aiTTfpvyn

(Tpa(f)\p.

fifra

twv

rtXclcov

vp.vovvTa Xeyei

;^pt(rriaj/a)'

6 tTTlVlKlOS vjivos
['A-yios ayios ayios Kvpios cra/3ad)^]
2ia)7Tii(r6a>crav

15 euaWayal, vdcop dno

TO.

(K yrjs (fivopeva,

^cuQ)i'

dia(f)opal.,

dvaroXai

r)\iov

v(f)(ov

nepioboi,

(reXrjvrjs

/cm drrb yrjs erepov, avrq

Iv to7s vdacri Statrco/xfva,

to.

TTavra

kol

to,

npos

to.

Koi

Xoyov

on kut

20 ddvvardiTepov

apLr])(avov,

elnelu

yrj cruinracTa.,

dWa

reraypeva'

p.iv tt]V

5e

'^"^'''

d^lav nXeov

Trpos

Ti

eKelvo

t^ T^

x^P'*'

eikona Qeov koX opolcocriv rroirjaas ton ANGpconON 6 Qebs

navra

Koi T^f iavTOu yvdxreois d^idxras kol Xoycp Trapa

to.

^5>a KaTaKoapr}cras Ka\

TOy TTApAAelcOY KaXXeav evrpvcfiqv Trapaaxopevos Knl tcov eVt

Tols

dp.r])(avoi.s

yrjs

dnduTav dpxovTa

KaTUTreaovTa

fj

eu depi yevrj, al p.vpini twu

V7rr]p((riau rrji ^a>j]s fjpcop

TravreXcos

%)(ovri

wpwv

depa>v,

daXacra-a,

fj

ovdi ^ovkopcvois napeXdelp dwarbi/ Koi crKoniicTaL

vyi^

^^

Kpncreis

els ttjv

KaraiTTrjcras,

dXXa

25 a^ia ov jrepieldev

elra KaTO(ro(f)i(TdVTa

dpaprinv k<u 5ia

to.

Trjs

toy o4)eooc Knl

vtto

dpLapTias els tov Bdvarov koi

pev irponTa n'omon e^^coKeN

tovtov

tci

Boh9Ian, ArreAoyc

eic

eireCTHceN ft? ({)yAakhn Ka\ eTnpeXeiav, TTpO(l)HTAC AnecreiAeN els eXey^ov KaKias
Koi 8i8a(TKa\iav dpeTrjs, ras 6pp.ds
Trjv

rrjs

KaKias rais aTreiXm?

irpocroiTrois els vovOecriav

tmv aXXcou npoXn^cou

30 Tols ToiovTois awacTLV eTTipevovras

Trj

Xpia-Tov ev

/cat

/cat

vnep

T]p,S)v

BdvaTov Iva

eTpavpaTiadrj Iva

T]p.ds els Trjv

veKpoiis ovras ^coonoirjcrai

tw

dXXd

evdo^ov

^coi)i'

Qcm

aXV

dveXa^e

putXaiiTi

/cat

tw

T)pa>v 'ij^crou

ev popcftfj

/cat

avTov rjpds

enavaydyr]

/cat

dveKXr]-

yap

Iayton eKeNcoct

aAA'

/cat

ovk

Kai QeoTrfTOS d^icop,a e'^nplcraTo

f)Toipa<Tev alcoviovs ndarav evvoiav dvdpconivrjp

40 ^aivovaas' tI ovv

vn avTOv tov Kvplov

Kardpas rjpds e^rjyopaae yevopevos vnep fjpwv KUTdpa

virecTTr}

6 Tporros ttjs evepyeorlas pel^ov e^ft to 6avp.a'

Qeov vndpxcov oyx ApnAfMON hVhcato to eTnai Tca

MOp(})HN
AoyAoY AaBoon /cat tqs dcrdeueias r]p.cov
35 e^dcTTacre

eVt tovtois

e(f>nvep(0(Te /cat

direiBeia oyK AneCTpAct)H

dqp.V eK TOV dauaTOV Koi e^cooTroirjdrjfjLev iraXiv

TTjs

tcov dyndcav

e'l^eKoyj/e,

TvpoOvpiav eirayyeXiaiS dieyeipev, to nepas eKarepov ttoXXukis ev diacfiopois

Tas

vocrovs

lii6wp.ev /cat

tov aTip-oTaTOP
ripKecrdrj
/cat

povov

dvaTravaeis

p,eyed(i ttjs ev(f)pocrvvr]s virep-

dvTaiTo85}p,ev T<a Kvpica irepi rravToyv

hv dvTanedoiKfv

rjplv

^^
;

::

The Liturgy from

Aa^MV

ovv 6

'ij/croOs

the Pontic Writers

aprov Koi evxaptfyTrjo-as eKkaaf Koi i8i8ov toIs

Kai ewre Ad/Serc cf)dyeT' tovto eorrt to

TToiflre els Trjv ip-r)V dvdfxvrjmv.

arcofxd

fiov

fiadrjTols

to vnep vfiau K\a)p.evov' tovto

Koi Xa/3a)v to TTOTrjpiov Koi evxapicTTTjaas

avTols \ya>v HieTe i^ avTOv TrdvTes' tovto ydp fiou

8ia6rjKT]s

523

fcm

'4b(i>Kv

to alp.a to t^s Kaivrjs

TO nepl ttoWcov iKx^Pofxevov els a^eaiv dixapTi5>v'

tovto

Troietre els 5

TTjv efiTjv dvdfivT](nv ^'.

<THE INVOCATION)
Ta Tov dnadovs haGh
THN

TA(1)HN

rd

KOL

koL

ton CTAypoN koi tovs rjXovs

TT]S iriKXT|o-6Ci)S

^TinaTa

ttj

Koi to aifxa koi

^*

THN ANACTACIN Ka\ THN ANOAON

dvaSeC^ci tou dprov rqs evx.apiarlas

Kal TOV iroTTjpiov TT]S cuXoYias

lo

^'.

<THE BLESSING)
'O

iepeiis

tov Xaov KaTCvXo-yei ^'.

<THE LORD'S PRAYER)

Tl6(Tr]s

ecm

Koi TTOTaTrrjs

tj]s

o-TTOvbrjs

coore nore rrpos

tovto to fxeTpov

HAppHc'iAC vyjrcodeioTjs fjpci)VT^s (Tvveidrja-ecDs toAmhcai elirelv

tw Oecpori

ttjs

'5

TTATfep ;^^

<THE FRACTION)
'O Icpevs

\Lepi^ei

tov dpTOV

^*.

<THE COMMUNION)
'O tepcvs tiaSiStoat

VTroScxontvos Kai ovtco

ttjv p.pi8a Kal KaTcx**- avTTJv o

irpoo-aYei

tw aT6|xaTt

20

t'q 1819, x^ip^^'-

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. 3i5,and Gangra c. 358 (Bruns Cao^5, Berlin 1839, 25
The Amphilochian Life of S. Basil is spurious and probably
i. pp. 66, 71, 106).
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 (^ eKicXTjaia tov &ov Gangra 21 o oTkos
TOU &eov ib. 5, 21
oTko^ evKTTjpios S. Bas. Ep. ccxvii. 56: cp. S. Greg. Thaum. 30
:

to KvpiaKov
Ep. canon. 11 : 6 vaos ib. : oJkos ttjs npoaevx'ns S. Bas. u. s. 75
Ancyra 15, Neocaes. 5, 13 : to Upov S. Greg. Naz. Or. xliii. 52) and the congregation, outside the doors stood the first order of the penitents (npoaKXaiovTfs)
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
Or. xiv. 12 mentions as frequenting the assemblies of the church : within the
narthex (yapdv,^) stood the second order of penitents {aKpowfifvoc S. Greg. Thaum.
. 5.) and the catechumens {tb. If rrj tcDj/ Karrjxovfxevcou Ta^ei aTrjur) Neocaes. 5)
within the doors of the nave stood the third order (17 vnovTojais S. Greg. Thaum.
U.S.), and above them the fourth order {avueoTcvTes, avviaTdjXivoi) and the faithful 40
{tb.\ S. Greg. Naz. Insomn. de Attastas. eccl. 13 sq.)
the sanctuary {firjiM S.
Greg. Naz. Or. xliii. 52 to -rrpeafivTepiov Ancyr. 18) was enclosed with cancelli
{iciyKXis S. Greg. Naz. Insomn. 14, de vita sua 39) and a veil {TrapaueTaaixa
:

::

Appendix

524

Or. xliii. 53: Theodoret H. E. iv, 19% within which was the throne {Bp(>voi)
of the bishop (S. Bas. Ep. clxxxiii
S. Greg. Naz. Insomn. 7, de vita sua 29)
and the seats {KaOkhpat of the presbyters on each side of it (id. Insomn. 9
Ancyr. i cp. 18 ets to irpea^vTepiov KaOi^eaOai), and the altar (1^ Oeia rpdnf^a
5 S. Greg. Naz. Or. xHii. 52: Ovaiaarripiov S. Greg. Nyss. in hapt. Christi, Migne
The number of deacons is fixed at seven
P. G. xlvi. 582 c of stone ib.).
their white vestments are alluded to in S. Greg. Naz. Insomn. 11
{Neocaes. 15
For general descriptions see S. Greg. Naz. Or. xliii. 5a
aTixapia- id. Testam.).
(n. 10 below), Insomn. de Anasias. 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) ttoWcL tSjv -nap avroh TtXovfiivojv (WfLncut x'
SoKci Sia rd Tiji KaTacrrdaeixis apxai^rpoTTov.
For the behaviour of a Caesarean
congregation see id. in Ps. xxviii. 7 (i. 123 ab).
^ 2ui/a^ts Gangr.
cccxliii.
20
Bas.
Ep.
2 (iii. 374 a). Also avvo^os Gangr.
S.
5,
avWoyos id, Ep. cccxliii. 2 (iii. 374 a).
S. Bas. Ep. cxxxviii. 2 (iii. 230 c)
15 21
^ S. Bas. in Ps. xxviii.
7 (i. 123 b) ipaXfxbu ex^ti, irpocpTjTiiav 4'xfts, dayy (\iKa
napayyfXfxaTa, rd. twv dnoarukajv KrjpvyfiaTa in s. Baptism, i (ii. 114 b) ai) di bi^L
TTpo<pr]TU)v diSaaKufxfvos AovaaaOf leaOapol yiveaOe (Is. i. 16), Sid. xpakpwv vovOiTovfievos
id.

npoaiXOiTe irpbs aiirdv Koi (pwriaOTjTe (Ps. xxxiii. 6), 5l' a-noOTdXoJV evayyfXi^ofifvos
20 MfTavoTjaare koi Pawriadi^Ta} ktK (Acts ii. 38), vir' avrov tov Kvpiov TrpoaXap.Pavdfxfvos XeyovTos AeCre irpSs fi ktX (Matt. xi. 28)' ravTa yd.p navra a-qpifpov
avviSpapif irpbs t^k dvdyvcaaiV oKveis ktX. At ypacpai S. Greg. Thaum. Ep. canonic.
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.
^ S. Greg. Naz. Or. xxii. i (i.
25
414 a) (IprjVTj <piXr} rh yXvKv kcu Trpdypia kcu ovopa
b vvv idcoKa TO) Xaw Kal avriXa^ov.
'H didacXKaXia S. Greg. Thaum. Ep. canonic.
11: S. Bas, Ep. ccxvii. 75 (iii. 3280): SidaoKaXcov TrpofSpiai ib. cccxliii. 2 (iii.

.,,.,,

374 a).

* S. Greg. Thaum. Ep. canon. 11

j) uKpSaaii evtoOi rfjs irvXTjs kv tw vdpOrjKi '(v9a
30 kffTavai XPV '''^v TjpapTTjKOTd ecus roov Karijxovpievcov Kal kurevOev i^fpX'^odai' clkovcov
yap (jyrjat rZv ypa<p5ji> Kal t^j diSaffKaXias kK^aXXkaOo) Kat pfj d^iovaOw vpocrevxTJs
ix(t
S. Bas. Ep. ccxiii. 56 (iii. 326 b) ds tovs dKpoojpiivovs dexOrfCTiTai Kal
avTwv ^fXv<TTai cp. ib. 75 (iii. 328 d). The second order of the penitents
were thus dismissed summarily without prayer. Cp. p. 3. 13.
* S. Greg. Nyss. de Bapt. (Migne P. G. xlvi. 421 c) kpv9picu vnep aov on yrjpdaras
35
:

Xonrbv pL^rd tojv KaTTjxovpLfvoJv (K^dXXr} dis Traiddpiov avow Kal ovK ex^P^vOov
pLfXXovTos ptvaTrjplov XaXfiaOai.
The catechumens stood next above the hearers,
and were therefore next dismissed, S. Greg. Thaum. u.s. where the prayer
of the catechumens is also implied.
^ Ancyt.
The
40
17 requires certain lepers els tovs x^^f^C^I^^^^'^^ (vxef^Oai.
energumens do not seem to be otherwise alluded to their dismissal at this
point is assumed on the analogy of Ap. Const, pp. 5 sqq.
^ S. Greg. Thaum. Ep. canon. 11
vnunTwais "iva eaudev t^s irvXr^s tov vaov
17 5<
laTapevos pierd tSjv KaTijxovpiivajv e^epx^Tai
S. Bas. Ep. ccxvii. 56 (iii. 326 b)
45 /*6Ta tS/v eu VTTonrdjcrft iTpoaevx6pi.evos k^cXevcreTai. The /xerd tujv KaTrjxov p-ivav
of S. Greg. Thaum. need mean only that they were dismissed at the dismissal
of the catechumens,' without defining the relative order of the dismissals of the
several classes.
^ Ancyr. 2 defines the characteristic Xinovpy'iai of the deacon as dpTov ^ iror-qpiov
50 dvacpipdv and Krjpvaaeiv 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) pLepurjaai yap navTcos tSjv KT]pvyp.dTOJV tojv kKKXrjGiaaTiKtjjv Tricrds
wv TTj TOV &ov x'^P^Ti' oTi Kal vitlp Tuv iv diToST] fMiais ddeXcpuiy SeSpfda Kal virkp tSjv
iv aTpareiais e^era^opLtvcuv Kal vnep vapprjaia^o pivojv Sid to ovopia Kvpiov Kal vntp
55 Tuiv TOVS TTvevpiaTiKOvs KapiTOvs emSeiKVvpevwv kv ttj dyia kKKXrjaia Tds (vx^s rroiovpieda
ib. xcvii (iii. 191 c) ware Sid TavTa -ndvTa kv elprjuri pikveiv Tds Xuiropiivas fipJ/JV
fjukpas evxopi-f9a, kv elprjvrj 5k yevkaOai rifu Koifitjffiv iipwv ahov/ifv. 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. Miinster i. W. 1893, p. 150), but KrjpvyjxaTa suggests the
prayer of the faithful. Perhaps this prayer is also referred to in Ep. cxxxviii
(iii. 230 c) kv Se tt? avvohcf) fiVTjurjv ^fiuiv KeXivaov yevicrOai kol ovtos 5k irpoaev^ai
{mep fjpojv Kat rbv Xabv ovfJLirapaXalSe 'iva rds XftTro/ifva? ^fxtpas i) wpas ttjs TrapoiKias 5
^fjubv Kara^twOaifxev

SovXevaai ws iariv (vapeaTOV

tw Kvpiw.

S. Bas. Poenae in monachos delinq. 38 (ii.

KOtvwvias Xvnrjy (-xav npbs rbv a.dfX(pdv ixfj Sai avr^
^

^"

S.

Greg. Naz. Or.

Emperor Valens)

pLeTO.

xliii.

52

ndaTjs ttjs

808 d)

(i.

els

mpl avTbv

529 b)

tis \v

Kaipw

ra>

ttjs

elprjvrjv ^(Ttoj dcpojpiffpivoi.

yap to Upbv

flcreXOwv (sc. the

5opv(popias' tjv be rjpepa tSjv enKpavicuv 10

k-rreiSr) yap ivdov eyivero Kal ttju

Kol dOpoiaipos' kol tov \aov fitpos yevofievoi . .
aKOTjv -rrpoa^aXoxxTTf ttj if/aXficubia naTc^povT-qOr] tov t Xaov to neXayos (Jde Kal naffav
T TTfpl Tb ^Tjpa Kal offT} -nX-qalov dyyeXiKT^v pidXXov ^ dvOpwmvrjv,
.

TTjv evKoffpLiav ocTT]

TOV jxfVTOv Xaov irpoTfTaypivov fsc. S. Basil) opOiov oTovTbv "SafxovriX 6 Xoyos ypdcpn
(l Sam.xix. 20) aKXivTj Kal to au>fxa koI tt)v orpiv Kal ttjv didvoiav ojairfp ov5(vbs Kaivov
yeyovoTos dXXd kffT-qXcopevov IV ovtws eiiroj Qfu Kal tw PrjpaTi, tovs Se irepl avTbv
Kal (TfPdafmTi kirnS^

kCTrjKOTas ku <p6^q> Tivl

CKOTOV Kal SivTjs nXrjpovTai t^v

6if/iv

ravTa eJde
erra^e Ti dvOpcunivov,
hwpa ttj Oeia Tpane^r} irpofffveyKftv
.

kncl dk tcL

avTovpybs ^v (Twa-neXaPfTO S' ovSels oKrvep ^v idos, dSrjXov ov d irpoffrjacTai,

TTjviKavTa Tb irdOos yvcvpi^cTaf TTtpiTpiTTei ydp Kal d prj tis twi' eK tov Prjp.nTos 20
viro(TX(^v T7)i' xeipa Trjv irepiTpoTrriv ecTTrjcTe Kav KaTrjvixOr] iTTcofxa SaKpvojv d^iov.
fis t tov OeTov vfcJv daeXrjXvOe Kal
Theodt. H. E. iv. 19 p.(Tap,Xr]d(ls de BdXijs
TTJs TOV fityaXov BacriXdov SidaffKaXias dirrjXavffe, Kal tQ dvaiaaT-qpicv Ta elojOora
TTpofffVTjvoxe Swpa.
The words tt} 6eia Tpavk^ri and toj Ovatao'Trjpio) do not imply
that the offerer entered the enclosure and offered at the altar itself; for both 25
S. Greg, and Theodt. mention it in the context as a further point that Valens
was admitted within the curtain to converse with S. Basil. Ancyr. 2 describes
one of the two characteristic functions of the deacon by dpTov rj ttottjpiov
Caesarius Nazianz. Dial. iii. qu.
dva<p(peiv, i. e. to set the oblation on the altar.
169 (Migne P. G. xxxviii. 1132) opupiev tov ayiov kKuvov dprov Tr]fj.epov kv tcv 30
Kaipbv
Kard
Tbv
T17S
Oeias
Kal pvaTiKrjs TeXeTtjs knl ttjs
dvaipaKTcu OvaiaaTr^picp
dxpdvTov TTpoTiOipevov Tpane^rjs. The offertory is placed here on the analogy of
the Ap. Const.
there is nothing in the writers to define its exact position,
and possibly the position of the Great Entrance of S. Basil indicates that it
should precede the Kiss of Peace.
35
^^
S. Greg, Nyss. de Baptismo (Migne P. G. xlvi. 421 c) IvwBtjti tw pvcrriKw
koI
Xaai Kal pd6e Xoyovs dTTopp-qTovs' <p6ky^ai pif9' TjpSiv eKftva d
rd k^anTtpvya ktX
tn Chrisii resur. iii {ib. 654 b) Kal totc (sc. oTav trapeKvOr] rb axvp^o, tov KoapLov
TovTov) dXrjOus 6 kiriviKios vp-vos avpcpwvws napd ttclvtcuv affOrjafTai.
'^
a passage recounting the 4
S. Bas. Reg. fusius tract, 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 arc
found in S. Bas. de Spiritu sancto xxvi. 64 (iii. 54 a) ov kariv b xo-po-KTrjp Kal q icOTyde Fide 2 (ii. 131 e) h C0(j)ia, 77 Aynamic
b zcon Aopoc
TTOC C(j)pAric
c4)pAric 45
ateiKtt)N oXor In eAYTW AeiKNyc ton TTATepA: cp. p. 322. 28 sqq. )^.viii.2(iii. 82 c)
O hi Tibs Kal TO TTNeyMA TO AflON nHfH fffTlV AriACMOy V(p' HC HACA 1? AOflKH KTICIC
kut' dvaXoyiav ttjs dpTT]S dyid^fTai
de Sp. s. xvi. 38 (iii. 32 d) ttcDs plv ydp
dnwffiv dyyiXoL Ao^a kv v^'kttois OfS) pTj AyNAMCoBeNTec virb tov Tlvevparos
cp.
p. 323. 9 sqq.
In Julittant 6 (ii. 40 b) Xoyw CTiMHCe S. Greg. Naz. Or. xliv. 4 50
(i.
d)
Kal
eiKONi
TeTiMHweNOC
cp. ib. xlv. 8, xxxix. 13: and
837
x^'P* @eov
p. 324. 16 sq. S. Greg. Nyss. in bapt. C/iristi {Migne P.O. xlvi. 600 a) eloopicAC tov
ISfi uiv

cp. p. 324. 28. S. Bas. Const, monast. i. 2 (ii. 536 e) oikonomoynta tov
yevovs -qpuv thn ctOTHp'iAN
cp. p. 325. 2 sq. S. Greg. Nyss. c. Etinom. ii (Migne
P.G. xlv. 473 d) Kal aapKwOfls kv ttj dyia vap9tvai kXvTpwaaTO -qpds TOy ANATOy eN 55
(t) KATei)(6Me9A yno thc amapt'iac TTtnpAMeNOi Aoyc antaAAapma t^j XvTpwaecos twv

irapaSfiaov

Appe7idix

526

fjpiSjv TO Tifiiov avTov alfxa 8 e^f'x^f ^'^ TOy CTAYpOy Kal o^onoiHCAC fffuv Si'
kavTOv THN eK NCKpooN ANACTACIN" H5ei yap 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 S^ TOVTOis dpKovfieOa wv 6 airoaToKos f) rd evayyiKiov iiifuvrjadr] akxa
Kot
erfpa
(mXeyofj.fv
ws
npos
t6
rfjv
KoX vpoXiyofj-fv
fxeydkrjv exovra
fjLvarTjpiov
la^vv
For the form above see de Baptismo
eK TTJi ayponpov 5i5acrKa\ia^ irapaKaPvvTts.
Kal vpos to TtXfi tSjv (vayyeXiojv yiypanTai AajSwi/ kt\
i. 3 2 (ii. 650 c)
it is
neither that of any single Gospel nor exactly of any combination of them, and
Cp. Caesarius
is no doubt in part determined by liturgical reminiscences.
Nazianz. Dial. iii. qu. 160 (Migne P. G. xxxviii. 1132) tprjcl tw diaacp tojv airoaToKaiv
aprov kmSiaipuiv Aa^ere <f>dyfTf l avTov navres' tovto ecrri rb (TcD/xa p.ov, firjircu TvOels
TTJ aapKi' Kal AdPere Triere' tovt6 ton rh al/xd jjlov, fx-ffTTOJ rpojOds em aravpai Supei
where notice 1^ avrov Travres, cp. p. 20. 18, 87. 5, 177. 3: and
ri^v nXevpav
Ad/Sere meTt p. 469. 25 sqq.
'*
S. Greg. Naz. Or. xvii. 12 (i. 3253) Xpiaruv irpoadyco aoi Kal Tr)v Xpiarov
Kevwatv T^v vnep -qpLoiiv Kal rd rov dnaOovs vdOr} ktX an appeal to a prefect to
deal leniently with the Nazianzenes cp. p. 328. 29 sqq.
^^ S. Bas. de Spir. s. xxvii. 66 (iii.
54 e). S. Greg. Nyss. tn baptism. Christi
(Migne P. G. xlvi 582 c) lov dyiaafxdv rov rov JlvevfjaTOS Or. cat. 37 {ib. xlv. 97 b)
tt} t^j evXoylas bvvdfxei irpos eKeivo neTaaToix^iojaa^ rwv (patvof^evojv ttjv <pvaiv.
^
of his father in his sickness rds
S. Greg. Naz. Or. xviii. 29 (i. 350 b)
vapeiixevas xf^pcty eh evx^jv cxJ/Z^ctTiVas ovvreXei Trpo6vfj.ws ^ irpoTeXeT tov Xaov rd
ixvarrjpia prjfxaai fiev oXiyois Kal oaois eodevev, diavoia 8i ws efxol So/cef Kal Xiav
reXewTdTT)- w tov OavfiaTos' dvev ^rjfxaTO^- eirl p-fifxaros, dvev OvaiaaTrjpiov Ovttjs,
iepevs iroppco tSjv TeXovfievcuv
elra eneinobv rd rfjs evxapiCTias prjfxaTa ovtojs ws
P. 337. 27.
avvrjOes Kal tov Xabv KaTevXoyqaas irdXiv ttjs kXIvtjs yiveTai.
1' S. Greg. Nyss.-<^^ Or. dom. ii (Migne P.G. xliv. 1141 d).
The liturgical Lord's
Prayer is not mentioned explicitly, but the connexion with the liturgical proem
is obvious: p. 339. 20 sq.
Cp. ib. 1140c eW ovtoj ry olKeiOTdrT} Trpoa-qyopiq.

ipvx^v

10

15

20

25

30 eniKAAeTcGAl

kai (IneTv TTATep* oi'asydp to) Xeyovri xpeta^vx'?^'

o'cj/s ttjs

nAppHc'lAC.

Cp. S. Greg. Nyss. Or. cat. 37 (Migne P.G. xlv. 96 B).

S. Bas. .^. xciii (iii. 186 e) to be ev tois tov diooyfxov Kaipoh dvayKa^eaOal
Tiva p.T) TtapovTos tepeojs q Xenovpyov t^v Koivwviav Xa^x^dveiv ttj idia X^'P' fj.r]danS)s
etvai Papi) irepLTTov koTi dnoSeiKVvvai did rb Kal t^v jxaKpdv avvrjdeiav tovto hi avTuv
T^v
irpayfidrcDV inaTwaaaOaf -ndvTes yap oi Kard rdi ep-qp-ovs fiovd^ovTCS evOa fxrj
35
eCTiv Iepevs Koivcuviav oIkoi KaTexovTes dcp' kavraiv fieTaXafj.pdvov<nv. . dna^ yap
T^v Ovaiav tov ifpeojs TeXeiwaavTcs Kal SedwKoTos 6 Xa^cbv avTTjV ws oXrjv ofiov Kaif
^'*

See

n. 19.

^^

eKaaTTjv fxeTaXa/xjBdvwv trapd tov SedoJKoTOS elKOTWs fieraXappdveiv Kal vnoSexfffOai

TTiOTeveiv (xpeiXei.
Kal yap Kal ev ttj eKKXrjaia 6 Iepevs emSidcoai t^v /xepiSa Kal
40 Karexei avT-^v 6 virobexop-ivos fxer' f^ovaias dndaqs Kal ovtw irpocrdyei to) OTopaTi ttj
I5ia x^'P'* TavTov toivvv earl ttj 8vvap.ei eire fxiav ixep'iba be^eTai tis irapd tov lepews
eiTe iroXXas fiepiSas ofxov.
S. Greg. Thaum. Ep. canon. 11 77 p.i6e^is twv dyiaaNeocaesar. 13 eTTixwptoi vpealSvTepoi iv to) KvpiaKw ttjs TruXews npoa<pepeiv
fiaTQJv
:

ov SvvavTai irapovros eiriaKoirov fj Trpeo^vTepwv iroXews ovre pL^v dprov SidovaL ev evxjl
45 ovbi TTOTTjpiov: Gangr. 4 vpoacpopds peTaXapi^dveiv: Ancyr. 16 tt^s irpoacpopds e<pa-nTeodooaav
TvyxaveTwaav ttjs Trpoa(popds . Tvyxo^veTwaav ttjs Koivwvias : Caesar.
Nazianz. Dial. iii. qu. 169 (Migne P. G. xxxviii. 1133) Kvpiws Kal dpapdrws avrd
vTrdpxfiv TO 6etov aw/xa to eirl ttjs 6eias Tpane^Tjs lepovpyovfj.evoy Kal t^ Oidaqj iravrr]
drfiTjTws diaipovfjievov Kal oXtjktws fxeTexo^ifPov.
.

The Byzantine Liturgy

before the viith Centtuy

527

APPENDIX O
THE BYZANTINE LITURGY BEFORE THE
SEVENTH CENTURY
H ZYNAEII^
<

MASS OF THE CATECHUMENS)

<THE LITTLE ENTRANCE)

01

v|;d\Tat av\06vTS Kkyovcri tov Tpio-d-yiov

"Aytos 6 Gedy, ayios lax^pos, ayios dSdvaros iX^rjaov

Kal 6 Xaos viraKouei

*0 Upevs 0vp,ia

r-f\v

r]fj.a.s

^.

cKKX-rjo-Cav

jo

(THE LECTIONS AND THE SERMON)

"Orav

eKKXrio-Las irpoco-Tws 6V0U)S Xeyet

cio-tXOT) 6 TTJs

Elprjvrj

naaiv

6 Xaos

Kal
0-TT]Kv 6

Skxkovos

TTvev/JLaTi

TO)

[AfYoi

aou

15

Powv Kal Xiyuiv Kal TOVTO

iroXXciKis

npdcr;^a))uej'

Kal dveXOcibv apxerai 6 dvaYvwo-rqs

T^s
TaSe Xeyet Kvpios

7rpo(()r]Teias

}.

'O dvayvwaTTjs

Tov aTToaToXov

20

Xt*y'

6 'Attoo-toXos.

'O dvaYvwo-Ttjs

Tov evayyeXia-Tov

XtY*"-

25

TO EtiaYY^^tov ^
'O

op.iXci)V

"ElprivT)

Kai

TTaaiv

Xaos

TcS TTvevfxaTi
T)

aov

'OjxiXCa^.

(THE DISMISSALS)
01

KaTTjxov}i,vot i^ipxovrai.

At

Ovipav KXciovTat'^.

,q

Appendix

528

(MASS OF THE FAITHFUL)

<THE PRAYERS)
*0 SiaKovos
Yirep rrjs olKovfievrjS
5 'Ynep TTJs cKKXTjalas rrjs eVi Trepdroiv

'Ynep

TTJs flprjvr]S

'Ynep

Ta>v iv (Jvp.^opais

o irpoecTTws
nacriv

'ElprjvT]

b Xaos

Km

aov

TO) TTvevixari

6 irpoeo-Tcbs uXoYi*.

(THE GREAT ENTRANCE)

Myn

15

....

ujivov 6

Xaos

/3ao-iXea do^rjs

Tov

irpoOtcrecos

-rfis

KtpaaQkv dpxCcos

....

dprov

ironnpLOv

6vcriao-TT]piu> TTpoa&yova-iv 01

Kal TiGeacriv

(THE
20

eiri

Kal

T(ji

to

&yL(a

Siclkovoi,

ttjv Tpairefav*.

OF PEACE)

KISS

'O irpocaTus
Elpfjvr]

Kat

TTCKTIP

Xaos

To3 TTvevfiari

aov

dXXT|Xou8

dcrirdJlovTat

*.

(THE CREED)

25

To

fiY*-^

Ma,0T]p,a

XeYtrai

^.

(THE DIPTYCHS)

Td

AiTTTUxa irapd tov SiaKovou XtY^TO*

TWV

KKOl|jn)JJlV(OV

30 'Ynep pnprvpcov
'Yirep Tuip Ayicov T<T(rapcov (rvvoScov

'Yrrep Ta>v iv oaia rrj

'Ynep

pvfjp,rj

apx^ienicrKonoiv tov 8' koi tov 8'

tS>v iv XptcrTcp KKOLpr]fiiva>v koi tcov

TtOV

35 'YTrep T^s iKKXrjaias

'Yjrep

T(t)v

narpiapx^v tov

8'

koi

'Yirep Tcov iniaKorraiv tov 8' Koi

tov
tov

ras fivelas irrep avrcov iiriTeXovvToov

fwvTwv

8'

8'

The Byzantine Liturgy

before the viith Cent.

529

YiTfp Tov ^acriXeas rov S'

VTTtp Tcbv dpxOVTCiU ToO 8' Kol ToO 8'

Yntp TOV

irXrjpMfMaTos (ttJs (KKXTjaias}

Yrrep toO

8'

kol tov 8'.^^

<ANAPHORA>

*0 UpVS

H
f]

xnpts"

TOV Kvplov

'irja-ov

fjij.S>v

Koivcovia TOV ay'iov Tlvvp.aTos

Xpiarov

flrj

Koi

fj

aydnrj tov

Qeov

Ka\ IlarpoiKai

ixera TrdpTtou vacov^^

AVCO TOV vovv^^

T|

"Ayios dyios

Eux'P''0"'''ia

10

'*

Kvpios aa^aad kt\

ciyios

15

-^

_^

Mv(TtikS)s ovv (avTov iOvaev ore toIs OLKfiais

x^P^*- f^^^a to deinvrjaai Xa^oiv
TOV apTov evxapia-TTjaas dvedei^e Koi eKXaaev eppl^as eavTi'iv roJ avTiTvirio' ofiolui
icai

TO rroTTjpiov

dvadel^as

tco

c'k

tov ycvvfiixaTOS t^s

Oecp Koi UaTpl

ap.Tre'hov

(he Addere

TO aaifid fiov koi Tovto eari to aipd

'

Trt'ere'

^^.

fjLOV

*H dpxiepaTiKT]

Kcpdaas Koi cvxapioTrjO-as Kai

cf>dyeT Koi AajScre

Tovto

(tti

20

EttCkXtjctis ^^

(THE intercession)
Yntp

Tcov iv Tri(TTi napeXOovrtov

Ynep

eiptjvrjs

Ynep TrdvTwv

koi evaTadeias tov Kocfiov

Ta>v dvOpconoav^^

25

Etre eKovTS cltc uKovTes rj^-dpTOfiev (Tvyxoipr^aov

19

<THE BLESSING)
*0

-irpoeo-Tcis

Xdpis vfuv Koi

o

Kai

30

....

elp^vT]

Xaos

T<o TtvevfjuiTi

aov

^*'.

<THE LORD'S PRAYER)

*H EuXTj TWV

TTIO-Tuiv^'.

(THE INCLINATION)
'O irpoeo-Tws
'Eiprjvr]

Trdaiv

35

Appendix

330

Xaos
Kai

TO) Trrf r/unrt (roC

(THE MANUAL ACTS)

'H KXdcris ToO dpTOV^.

MeyaXT)

Tr\

4)0)vfj

tt^v

X*^P^ aiptov

is v4/os XtY- o

Uptus

(THE COMMUNION)
MeraXap-Pivovo-i. Tijs Ovo-ias^'.

lO

{thanksgiving)
Merd TO p.TaXapiv
"Edos iraXaiov PovXerai dvd
Ttiv
1

a.'^lisiv

{xcpiScov

euX'^P'-o'ToCai.

-'*'.

dv

tt|v PatrtXeuouo-av (iroXiv) or'

Tou dxpdvTou

cru)p,aTOS

Xpio-Tov totj 0Ov

5 iraiSas d<|)06pous p,TaTTp,iTTOVs YiYvecrGai irapd

TU)v Kai

Tavra

twv

KartcrOittv

iroXtj ti XP'i[**

T|p.u)v

cvaiTOixeivoi

Is xa\i.a.ih\.haa-Ka.\ov (j)OiTU)V*^,

The outline of the liturgy of the beginning of the fifth century can be
gathered from S. Chrj'sostom's Constantinopolitan writings but evidence has
been added from other writers of the fifth century (Soz., Socr., Philostorg.,
30 Theod, Lect.> and of the sixth (Eutych., Jo. Eph., Evagr.\ the latter of whom
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 olTertory be
inserted, probably after the kiss of peace, the result will represent approxi(The de S. Liturgia attributed to
mately the rite of S. Chrysostom's date.
Pitra Spicileg. solcsm. iv.
25 John the Faster [MS. Paris Gmcc. 2500 f. 206 v
p. 440 is certainly spurious and of a much later date.)
An interesting passage in S. Chrys. /;/ i Tluss. xi. 4 (xi. 507 c) describes the
poor begging at the vestibules {ja -nponvXaia) of the church cp. Evagr. H. E.
for the ambo {ajxBoJv, firjixa rojv dvayvcvoTutv) see n. 6 below the sanctuary
iv. 15
30 ^evaiaaTTjp.ou^ n. 2, and the synthronus of the presbyters (Jo Eph. H. E. i. 12,
ap. R. Payne Smith The third part of the Eccl. Hist, of John,
18. p. 27
p. II
bp. of EphesHS Oxon. i860), and the bishop's throne {p kmaKoniKos Opovo-i) n. 6:
the form of the altar as a slab supported on columns is perhaps implied in
the ciborium over the altar was general in
Socr. //. E. vi. 5, n. 6 below
35 Constantinople in the sixth century (Jo. Eph. H. E v. 22, p 362 cp. ii. 30,
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
40 course in Jo. Eph. H. E. i. 12, p. ii 18, p. 27.
1
Socr //, E. vii. 5.
2i5m(s S. Chrys. in Act. Ap. xxix. 3 (ix. 229 c\
^
Cone, sid) Menmi ^Labbe-Cossart v. 11560) Turf (pcvv^ h^yn>^V Tidj/rfy 01 tov
\aov wj ff tvo'i aTufiaroi ((io'jaav Evkoyrjrui Kvpios 6 dfos tov 'lapar^K oti tinaKi;

ipaTO Kai

45

\vTpojaiv tw Aa^ avrov' (irl ttoWtjv 51 iopav dvTujxxivovvTcuv eKartpajv

Kcu iLoXKuvtcov tt^v \pa\fi<u5iay TavTrjV ol if/dKrai (rrfTpdinjcrav dvfKdoi'Tfs

(iToir](Tf

rail/ fjifpuv

The Byzantine Liinrgy before

the viilh Cent.

531

t]-n(iv Tov Tpinayiov kol avTwv dp^afxtvaiu Traj 6 Aaos (navoaro koI
vnijKovaf toO
Tpiaayiov^ kol fxiTo. tT/V avayvwrnv tov uyiov tiiayytXiov i^ tOov^ rr/i ddas Kfirovpyias

(niTfXovfXivrj'i koc tCjv dvpcuv KX(ia6'.:aujv kol

tov dyiov puaOrip/nos KOTfi to avvqdit

Tw icaifjw twv Iitttvxojv /xfra ttoAA^s ^jTvxias ovvflpap.ov airav to nXfiOoi

kvkXu) toO OvaiaoTrjpiov kui r//>oa;j/To Kal ws /xoj/oi/ (XtxCrjaau ai v pom
riyof/iai tuiv c
fiprjpivwv dyicvv Tfaodpaiv avvhlwv irapd toO Zioiwvov ko.i twv iv OfJia
rf) pivqpr}
apxKTTiOKOTTOJV EvcjjTjpiov Kal MaKfOoviov Koi S.tovTO'i pnyaXri <pwvri (Kpa^uv airavTfs
XfX^fVTO'i,

Ao^a aoi Kvpif Kal ptfTa rovro ptrd irdarj^ fVTa^im tTiXrjpwBr) ovv (d(w
Ofia
ri
XfiTovpyia.
The legend of the supernatural revelation of the Trisagion in the
pontificate of S. Proclus, 434-46, (S. Jo. Damasc. F. O. iii, 10) probably marks 10
the date of its insertion into the liturgy, p'or the struggle over the insertion
of

aTavpojOfh

Si' ^pd? in Constantinople see Jo. Eph. //. E. ii,

52, p. 156: iii.
198 Evagr. H.E. iii. 44. 'Autxeopres sc. into the ambo.
^ Eustratjus vita S. Euiychii x.
92 'Migne P. G. Ixxxvi. 2377 c^ rriv dyiarrdTriv
fi(ydXr]v tov Qeov iKKXrjaiav evpudnas, where the reference is to the beginning
15
of the ceremonies of Easter-night.
* S. Chrys.
Col. iii. 3 (xi. 348 c) orav (1*X(X0t) 6 rfis (KKXrjfria': irpfjfmus fvBtcot
A.7 ElprjVT] ndmv orav opuXri 'Eipr)vrj vdaiv otuv (vXcr^^ ElprjPT] vdtjiv oTav
dcrTrd(tfrOai KfXfvr} EiprjvTi vaTiV oTav
^ Ovaia rfXiaO^ ElfrfjVTj -ndtnv, koX pLfTO^i/
waXiv Xdpi-. vfxtp Kal df/fivq ... kox XapL$dvovTfs Kal dvTiSt^6vT(s Tcp Movtl t^jv 20
(IprjvTjv TToAepoiipfv
Xtytii Kal T(p TTvdpaTi aov.
The Trisagion and the censing
preceding the first salutation are additions later than S. Chrysostom's time.
^' S. Chrys. in Ad. Ap. xix. 5 (ix. 159 e) eTTTjKfv fj StdKovoi fiiya (ioujv koI
Xiyojv Upoaxajpfv koX tovto -rroXXaKi^
ptT (Ktivov dpxfTOi d dvayvdifXTTji Trji
Trpo<pT}Tfjas 'HTatov
dTa els (tttikoov fK(^>ajv(i Xeyaiv Td^e Xtyti Kvpios: in 2 Thess. 25
iii. 4 'xi. 527 k)
OTav yap dvaoTas b dyayivcjrxKOJV ^f'0 Tdht Xiyfi b Kvpios, Kal i
duiKouos ttjTws (irifTTopu(T) TidvTas ktX
in Ileh. viii. 4 rxii. 91 ij^ Kal dviXQiuv it
i>

19, p.

dva.yvwTTT]i^ Xtyfi irpwrov to fii^Xiov t'ivos kaTi, tov Otivos

OToXov

(vayyfXiiTTOv, Kal

i)

Ta tyKtiufva

p-ovov

(iprjKfv:

tn Act.

elbtvai

r<'jrt

Xtyei

dXXd

Ap. xxix. 3

Sl

Xtyti

Ti/xt'i' irprjrf/rjTOV f)

ilxiTf (virrjpLOTfpa iipuv

diro-

dvai Kal

prj

aWiav twv ytypapipivojv Kal t/s rai/Ta 30

229 d; ToaovTWV ptii/ npo'PrjTujv levrtpou ttjs

kox tt]v

(ix.

iJioopaZos vp'iv ZiaXiyopivojv,ToaovT(xJV ht ditooToXibv (vayytXitjTUJV ndvro.v Ta norn)pia

irpoTL9ivTojv. in 2 Thess. iii. 4 Cxi. 528 d^ ivtihri rd aurd Xiytis dKovdv KaO'

Idypma

(KdfJTTjv ^fitpav,

noiov npfMprjTOV earl Td x^'ptoJ' to dpayvojme'iv Kal noiov

'AvfXOwv sc, into the ambo, to ^Tfpa tu/v dva;
35
"fvojoTixju Soz. H. E. viii. 5.
At a later date the Gospel was not recited by
".
a reader .Soz. //.
vii. 19 itapd Z't dXXots fsc, other than the Egyptians^ SidKovoi,
(P TToXXah d( (KK>T)aiais at Upfh puovoi, tv li (moTjpois fjpipais iniaKoiroi
ws iv
KojvaTavTLVovTToXfi KaTa tt/p upwr-qp -qp-ipap T^y dpaTTamp/w (OfnTjs. Cp. Socr, //. E.

d-nonrdXov ^

(Int

noias

fioi

(TnfjToXrjs

All stood at the Gospel, Philostorg. //. E. iii.

5.
5 >hich implies the 40
practice of Constantinople;.
See n. 3. Cp. Soz. H. E. viii. 18 iropaiTovpLfPov t koI iroXXdKis lTxvpi(6p(vov
''sc. S. Chry.sostom^ XPV^(u nporfpov toIs KaraifTjfpiTapfpoii
auToG ndXiP diro'^^rj(picarreai wi Ifptvai Otpis 7)vdyKnfTap Tr,p dp^prjp tw Xaw irporTfi-ndp Kol
(h tov
iiridKoiTiKov KoBiaai Bpopov dpayKaaOfh Se Kal trxt^iCp Ti'pa ^cf^TjXet Xdyov.
But
vii.

Chrysostom generally preached from the ambo Soz. H. E. viii, 5

alrdv rb wX^Oos iKexiiPfaav koi twv atnov Xdyav Kopov oIk (7xov

S.
If:

TTpdj

45

-roaovTov
uiiTf

ind

waTi^dufvoi Kal irfpieXiBovTd dXXTjXovs tKivhvpfvov (Kacros Trpoaonipoj Uvai f3ia(dpL(Pos

Zttws iyyvs vapTT(bs aKpi^ffjTfpop axrrov XiyoPTOi dKovoi ptfcop 'iovTov
ndoi vap(x<^
(nl roil a-qpxiToi -twv dpa'p^ojcrr&p KaOt^opfvos khi?xuTK(v
Socr. //. E. vi. 5 o ovv =0
imaKo-nOi, toO EvTpoiriov^ vird to 6vcnaf7TT}piov KtipUpov Kal (KirfirXrj'fdTos virb
tov
<pd^ov, KaOfaeds eirl tov dp^ajvos oOfP dwOfi Kal vpoTtpov dpuXdp
x^'P^^ tov i(aKOvt'
aOai Xdyov (XeyKTiKov (((Tftpc Kar avrov.
For two sermons at one synaxis
:

'

see S. Chiys. horn. ined.

viii. i ^xii, 371 d where S. Chrysostom follows

a Gothic
preached in his own tongue.
The dismissal of the catechumens is implied in S. Chrys. in Act. i. 8 'ix, 13 a) 55

priest
^
^

fiiv

who had

oiv iTi dpx^i^aXKtis

itri

BtCs

ianv

d Xpiards lf

ar^i ml

ftrjii

edaw oKovt

Appendix

532

Soz. H. E. vii. i6 probably

firjZl Iv ToTs KaTT]xovfj.(vois dpi6ij.fi atavrov.
implies that the public penitential status was abolished at Constantinople at the
end of the fourth century. For the closing of the doors see n. 2 above.
^ S. Chrys, in Act. Ap. xxxvii.
3 (ix. 284 b) hia tovto fid^ova Swarai rh koivov
5 T^? iKKkrjaias koX dirfp KaO' kavrov ov 5vvaTai Tt<f fifTcL twv dKXcuv yivofievos tVxuei*
Sid TOVTO fxaKiffTa dvayKaiai at (vx^i evTavda yivovTai vvlp ttjs olfcovfxivTjs, virep ttjs
KKXT](Tias TTJs iTTi irfpaTcuv, viTip Tjjs elprjfTjs, vwip TOiv hv (TVjj.<popais, which can
perhaps best be referred to the prayer of the faithful.
* S. Eutychius de paschaie et ss. eucharistia
2400"^^ ware
7 (JVIigne P. G. Ixxxvi.
10 ixaTaid^ovaiv 01 tov ttjs Trpodeaeajs dpTov Kal to Kepaadlv npTicvs noTrjpiov tw dyia>
OvaiaaTTjpio} irpoadyeiv fXfWovarjs ttjs \eiTovpyiK^s rd^fcus vfivov Tivd ipaKyLiKhv Kiydv
"
Xo'^ctiV

irapadeScoKOTes to) KaS) tS> yivopLivcp -npdyfxaTi irpoatpopov ojs vofxi^ovai," l3a(Ti\ia So^t/j
npofffpfptiv fj Kal npoaayopfviiv rd i(T(p(p6fieva Kal fj.r]5f7ra} T\(ioj6iVTa SiaT^s dpxiepa-

TiKTJs (niKKrjfffcos, Kal tov iv avroTs dvaXdfxvovTos dyiaa/xov, d jx-q ti iTepov ^ovKoito
15 avTois TO vfxvovfXvov ..." oif/ft Tovs AftiiVas (pepovTas dpTOVs Kal iroT-qpiov oivov Koi
TiOivTas km rT)v Tpdtrf^av'" (quoted from an unknown work of S. Athanasius).
Both of the existing Cherubic Hymns, Of rd x^P'^^^^f^> P- 377> s^id liyrjadTO} -ndaa
cdp^, p. 41 (that of Easter Even\ are open to this criticism, and one of them may
Cedrenus Hist. p. 386 c (i. p. 685, ed. Bonn 1838)
be, inaccurately, referred to.
30 refers the institution of the Cherubic Hymn to the reign of Justin II, 565-78.
'ApTicos Kipaadiv 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 npo(T(popai for the dead is mentioned in S. Chrys.
in Act. Ap. xxi. 4 (xi. 1760) kirivoojiifv oaas 5vvdp.f9a -napapLvOias Toit dinXOovaiv,
35 dvTL SaKpvcov, dvrl dpfjvojv, uvtI pivrjpieiojv rds kXcq/xoavvas, rds fvxds, rdi irponcpopds
iva KaKfivoi Kal ^fifts Tvx<^f^(v tu>v kinjyyeXfievojv dyaOaJv. The story of Theodosius
in Theodoret H.E. v. 18 shows that the emperor remained within the sanctuary
cp. p. 538. 20.
after offering his oblation
^^ See n. i.
(For pid0r]fm = creed, see the edict of Justin
in Evagr. H. E.
:

4 TW dy'io) av/xPoKo) tjtoi /j.a9r}fxaTi tcDi' dyiojv iraTtpcvv S. Maximus in Dionys.

Ar. E. H. iii. 2 fmOrjfia Kal crvfXfidOrjua: Cod. Rossan. of Lit. S. Chtys. in
Swainson Gk. Lit. p. 90, note c). Tlieod. Lect. H. E. ii. 32 Tt/io0os (patriarch of
Constantinople, 512-518) to tS)v TpiaKoaiwv SeKa Kal oktuj rraTepojv ttjs -niaTius
avpL^oXov KaO' eKacTTrjv avva^iv XkytaOai napfffKevaafv km diaPoXfj 5t]6(V MaKtSoviov
35 (his predecessor) ws avTov fxi) SexofJ^evov to <tv(x0oXou ana^ tov ^tovs Xeyofifvov
TTpuTtpov kv tt) dyia vapaaKevfj tov Bfiov irdOovs tS) Kaipw twv yivofiivcov vtto tov km(TKonov KaTrixricrio:v. Joan. Biclarensis Chronic. (Migne P. L. Ixxii. 863 b) says that
Justin II in his first year, 565-6, symbolum sanctorum cl patrum Constantinopoli
congregatorum et in synodo Chalcedonensi laudabiliter receptum in omni
40 catholica ecclesia a populo concinendum intromisit priusquam dominica dicatur
oratio.
John Biclaren. was in Constantinople at the time and his evidence
ought to be good but there is no other trace of such a position for the creed
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).
" See n. 2 which seems to imply this position for the diptychs and for the
names also S.Chrys.inAct.Ap. xxi. 4 (ix 176 a) ovxdTiXSbsb SiaKovos ^oa'Tnep tcjv

30

v.

KeKoifj,T]fj.(vajv Kal tS)v rds p-velas virlp avrojv liriTeXovfievajv

kv x^P^''^
Qvaia Kal irdvTa -npoKeiTai Tjvrpeiri(rfX(va, ndpeKTiv dyyeXoi dpxdyyfXoi, irdpeaTiv
6 vios TOV 0oC, fxcTa ToaavT-qs (pp'iKTjs ((TTTjKafftv dnavTfs, irapfar-qKaaiv iKfivoi
PoMUTes irdvTcav ffiywvTOJV, koi qyy dnXws yiveaOai rd yivopifva ; ovkovv Kal to aXXa
dirXuis Kal ra virlp eKKXrjaias Kal Td vnep tSjv Upewv iTpo(T(pepup.(va Kal rd virkp tov
ti oifi to 'Tn^p piapTvpwv
trXTjpojfiaTos' fxr) yevoiro' dX\d irdvTa p.(Td iricrTfajs yiveTai.
55 TTpoa<pkpo6ai, to KXrjOfjvai kv kKeiv-p ttj aipa Kav pidpTvpfs Sifft, Kav vwkp fxapTvpcuv
fifydXrj Tipirj to dvofxaaOTJvai tov dfairoTov napovTOs, tov OavaTov kniTfXovpifvov (Kfiuov,
TTJs (ppiKTTJs Ovaiai, tSjv d^aTcui/ pivar-qpictiv. (This passage is referred to the diptychs

ku XpKTToi

ij

The Byzantine Lihti^gy

before the viith Cent.

533

with some hesitation

its tone reflects a moment of expectation like that immediately 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, Upeajv above, and Evagr. H. E. iv. 38: of the emperor ib. iii. 34: of
5
the magistrates Jo. Eph. H.E. ii. 11, p. 108: of individuals S Chrys. in Act. Ap.
:

5 (ix. 151 b) fUKpuv hoTiv elni fxoi to Kal tv tuis dyiais dvacpopai^ del to ovofxd
aov (yKeiaOai (where a position after consecration is not necessarily implied).
For councils cp. Evagr. H. E. iv. 11.

xviii.

^2

"

Theodoret ep. 146, above p. 479. 10. Cp. p. 321.

10
S. Chrys. tn Heb. xxii. 3 (xii. 207 d) fieid iwu x^'P^v Kal rbv vovv dvaXdfxifxvrjfjievoL ri \eyoj- rdxa Kal tinyivwaKiTf to Xexdlv Kal avvopaTf

P<UfXV iffTf ol

De

oTTfp pi'i^dfxrjv (Trdpctifiiv els vipos ttjv didvoiav.

poenit. ix,

quoted above

p. 479.

perhaps ConstantinopoHtan.
^^ S. Eutych. de pasch. et ss. euch.

15, is

7 (Migne P. G. Ixxxvi. 2400 b) et Se Kal l-nl 15

T^ TTuTTjpicpTov bdiTVov TjixapiaTTjaev (S. Luke xxii. 17) ov OavfxaaTuV Kal fi/xfis yap
cvxapL(TTovp.ev Kal nl TJji KoivTj'i koTidafoj's Kal knl TTjs fJLvariKTjs.
The custom of

sa3ang the anaphora inaudibly was apparently gaining ground in the sixth
century, and Justinian attempted to check it Nov. 137 6 iubemus omnes epis- *s.
copos et presbyteros non in secreto sed cum ea voce quae a fidelissimo populo 20^
exaudiatur divinam oblationem et precationem quae fit in sancto baptismate
facere ut inde audientium animi in maiorem devotionem et Dei laudationem
"^
et benedictionem efferantur.
^^ S. Chrys. in Col. ix.
2 (xi. 393 d) t/j 6 vpLvos twv dvcv, ri \ey(i to. x^pot/jSj/i
laaaiv ol niaroi.
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
Antiochene.
^ 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) drcSej^e and dvaSd^a's tS> eo) Kal liar pi, which is not in the earlier
BasiHan 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 Adhere nuTe, for which cp. p. 87. 14 177. 23
232. 29
526. 14.
469. 27
" See n. 6 and S. Eutych. u. s. 8 (2401 b) fXeoifxev (ttI t^v TiXtio:aiv twv fivffTTj35
plojv oCtos o dpTos Kal tovto to TTOT-qpiov oaov ovTTQj evxal Kal iKeaiai yeyovaai iptXd
:

iiaiv lirdv Se ai fxeydXai eiixo-l fcal ol dyiai iKeaiai dvanfficpOcucri KaTa^aivei 6 Aoyos
Tov dpTov Kal TO noTTjpiov Kal yiviTai avrov aSbpia.
^* S. Chrys
in Phil. iii. 4 (xi. 217 f) oTav -yap kaT-qKri \ads oXoKXrjpos x^f^pas
duaTeivoPTs, nX-qpoofw. UpariKov, Kal irpoKerjTac fj (ppiKT-q Ova'ia, irais ov dvaconrjao/JLev 40
VTTfp TovTOJV (sc. Twf diTiXQovTwv) TOV Qiuv TTapaKaXovvTfs
dXXd tovto fxtv irepl
(Is

TWV

Iv iriaTfi napeXOuVTcoV ol Se KaTrjxovfj-ivoi ovSe TavT-qs KaTa^iovvTai ttjs Trapa/xvOias

'iviOTi nivqatv vnep avTwv ^Lhuvai

5<d ti yap vnep elprjvrjs Kal evaTaOfias tov
Koap-ov (KeXfvaev euxfo'^of
Sid ti vwep trdvTcov dvOpdinajv ktX ;
" S. Chrys. in Heb. xvii. 2 (xii. 166 e) knl t^j -rrpoacpopas ^? dvacptpofxtv koI 45
TO. dfiapTTjfMLTa XeyovTS E?t eKovTfs ktX, tovt((Ttl
avTwv npwTOV
fjt(pLViTp.e$a
Kal TuT TTjv avyx^^pqaiv aWovp-fv.
The formula is placed here on the analogy
.

of p. 58. 4
^^

See

-^

S.

336. 16.

Cp.
Chrys. horn,

28: 61. 14.

Eutrop. 5 (iii. 385 b) ttcDs 5e tov deaTpcv tovtov XvOivTOs 50
ipurt (Kfivriv 81' qs KeXfvvfieOa Xiytiv "Ac^es
^puv KaOws Kox qpieis d<f)iefj.v tcis o^nXtTais r]p.Sjv.
(For the occasion see Socr.
H. E. vi. 5.) In Col. x. 3 (xi. 399 b) cTTa kniOds ttjv (vxvv twv niaTwv (VTavOa
knaveTO, ws Kopwvi^a Tivd Kal avvSeapiov inrep ndvTwu ttjv evxfiv iroirjadfievos,
^^ S. n.
3 OTav rj Ovcria TcXeaOy ^Ip-qvq -rraffiv. Cp. p. 340.
55
2^ S. Eutych. ti. s.
3 (2396 a) J7 KXdais ye fxrji' tov dpTov tov Tipiov ttjv acpayfjv
drjXoT. Perhaps a deacon's litany should accompany the fraction
see n. 1 1 above.
n. 3.

p. 337.

in

vp-ils /jLvaT-qpiaiv difecrOe Kal ttjv vxt]v

Appendix

534

S. Chrys. in Heb. xvii. 4, 5 (xii. 170 b) koI tv ttj eKKXrjaia ewdb^ to. fxlv tariv
irpu^aTa, to, de KeKOKOJfjifva Sia ttjs (fyojvfjs Tavrrjs Sieipyft. ravra Ikhvwv
nepuav iravTaxov did t^s Kpavy^s ravT-qs ttjs (f)piKojdeaTaTr]<t 6 iepfvs Kal Toiiy ayiovs
^'

vyiei.i'cL

cpcvfr^f yuera to ttjv Ovalav uirapTicrOfji'ai ndaav

ry (3o^ KaOdnep tis KVjpv^ ttjV X^'P" aipcvv (Is vipos vxprjXos
karobs Trdai KaTaSrjXos ytyovws kol /xeya en (Kfivr] ttj (ppiKTri tjctvx'k} dvaicpavyd^ooi'
In
orav yap airr] Ta dyia toTs dyiois tovto Xeyn E? ris ovk 'ianv dyios firj vpoaiTCu.
the preceding context he sa3'S rots dyiois ravra Sidorar tovto kuI 6 ^mkovos
but this may refer to the words of the deacon
kirt(f>ajv(i t6t tovs dyiovs KaXSiv
10 at the dismissals, or diaKovos may be used in a general sense to mean minister,'
unless the deacon repeated the formula after the celebrant.
^^ S. Chrys. in Heb. xvii.
4 (xii. 169 b' noWol ttjs Ovaias TavTT)s dna^ fUTaXafxirpbs vvv anavTas rjlJUV
Pdvovai Tov iravTos tviavTOv, dWoi 5e his, dWoi 5e iroWaKis.
6 Xoyos kariv, ov irpus tovs evravOa 5k novov dXXd Kal irpos tovs iv tt} iprjf^cu
15 Ka6((ofi(Vuvs- eicelvoi yap dna^ tov iuiavrov p.fTXOvai, TToXXaHis Se icai Sid dvo kraiv.
Ti ovu
rivas d7ro5e^6fj.e6a; tovs dna^ tovs voXXaKis tovs oXiyaKis; ovre tovs dna^
oijTf TOVS rroXXaKis ovt( tovs oXiyaKis dXXd tovs p-tTa KaOapov (TvvabuTos, tovs pera
KaOapds naphias, tovs pfTd Piov uXtjittov. ol tolovtoi dd rrpoaiTcuffav, 01 Se pfj toiovtoi
prjdk ana^.
Ti SrjTTOTe
on Kpipa kavTOis Xap^dvovai Kal KaraKptpa Kal KuXaaiv Kal
20 Tipojpiav in 1 T/iess.xi. 4 (xi. 508 d) 6 kvXXos Kal dvdmjpos, 6 yepcov Kal paKia
fjpipnaph OS Kal pvirov Kal KOpv^av ix^JV dpa tw via) tw KaXw Kal avrai ra> ttjv
dXovpyiSa nepiKeifxevq} Kal to SidSrjpa ivl ttjs K^aXT]s exovTi epxerai ttjs TpaTri^rjS

Kokujv Koi \Kajv

fxfydXrj tt}

TavTrjV d(]nrjaL Tr)v

(pouvfj, (ppiKrfi

'

pedf^cvv Kal d^iovrai ttjs

cuouxt'cty ttjs

-nvevpaTiKris Kal tujv avTcuv tKaTepoi diroXavovai

in 2 T/tess. iv. 4 (xi. 535 f) ov pcrd -nXeiouos piv eyd)

Kal ovdfpia earl Siacpopd
35 SaipiXeins vpiTs Se piTa kXarTOVOs ptTexopfv t^s tfpds Tpane^Tjs dXX' opoiws eKarepoi
The particle was delivered into the
TaiTTjs kipaTTTvpuQa- d bi iyuj npurepos ktX.
:

see the story in Soz. H. E. viii. 5.

S. Eutych. u. s. 3 (2396 a) Kal (hainp tot pird to (payeiv vpvqaavTes i^TJX9ov
(Is TO opos Twv (Xaiajv ovtojs Kal ^peTs p(Td to p(TaXa^(iv tov dyiov aojpaTos Kal
30 aiparos (vxapi(^T0vp(v Kal (^ip(V (Kaaros (is tuv iSwv oJkov (TTav(pxop(voi.
" Evagr. H. E. iv. 36. Jo. Eph. H. E. ii. 10, p. 105, mentions that 'pearl'
was used for p(pis, 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) (vQa rd dyia dneKdVTO
(ia(KduvT(s at (rrpaTiajTai aiv (Vioi Ka9ws (yvcupev dpvrjroi ^aav vduTa re kwpoov rd

hand

-*'

35 ("Sov Kal TO dyiouraTov aipa tov Xpiarov dis (v ToaovTcv Oopv^o)

npoftpTjpivojv aTpariojTwv ipdria t^ex^iTo: cp. Jo. Eph. H. E. u.s.

APPENDIX

els

Ta

tuji'

THE BYZANTINE LITURGY OF THE SEVENTH

CENTURY
40

AriA

THI EKKAHZIAI lYNAEII

(MASS OF THE CATECHUMENS)

<THE LITTLE ENTRANCE)
'H irpuTr] is Tiqv aylav tKKX-rjcriav to dpxieptcos Kal

Updpxxi

Ei'croSos

t|

tov Xaov avv

Tto

'

The Byzantine Liturgy of the

viith

Century

535

6 Tpio-aYtos vjivos
"A-yiof 6 eeoff, ayio? tVx"P''S"j ayio? a^aj'aTO? fXerjaov rjfxas

6 dpx<-pvs v

Tw UpaTtLCo

lcrpx6Tat Kal els tov Opovov tov

avapaiveu

UpariKov

(THE LECTIONS AND THE SERMON)

'O dpxiepet'S diro tov uij/ovs

ttis

KaOeSpas

tKKX-qcria ciTKjjOeYYeTai

rfj

ElpriVT] TTOcri

6 Xaos diroKpivexai

Kai
6 dvaYvcoo-TTis

roS TTvevfiari aov'^

d(xPa3VOS tt|v

tir'

flaXaidv

AiaGTiK-rjv diTO<j)covt

lo

'^.

'O Upov|;d\TT]S TO Qiiov ^o-p-a".

'O

dpxi-epeiJS

Elprjvr]

Tracrt

b Xads

Km

TO) TTViVfiaTL (TOV*

1.5

6 dvaYVwo-njs tov 'Attoo-toXov dvaYivuxTKet

'O iepo4;dXTT]S TO Gtiov

<f

o-p,a

^.

^.

'O dpxiepijs
JLlpi'iVrj

TTCKrt

6 Xaos

Kal
f)

T(3 TTj/eu/iart

Ocia To ayiov

aov*

Evayy^Xiov dvaYvcoo-is ^.

'O Trpoco-Tws 8i8do-Ket totjs ttis evo-c/Bcias Xoyovs".

<THE DISMISSALS)
'O dpxiepevs KaTeio-t toO OpiJvov
rwv Karnxovuevcov Kal

f)

Tuiv

Xonrwv twv dva^icov dir6Xv(rts

8id TWV XeiToupYwv Y^vtTat

'H kXcio-is twv 9upwv

25
T Kal kPoXt|

'".

<MASS OF THE FAITHFUL)

u

30

(THE GREAT ENTRANCE)

'H twv dyCwv Kal (tctttwv |xuo-TT)piwv Eio-oSos
ol BiaKOvoi

tov opTOV irpoTiGeao-i KKaXvp,p.vov Ta St irOTTipia ou KKaXvp.p,va

^-'.

(THE DIPTYCHS)

Td

AiTTTVxa TWV diToGavovTwv

35

Appendix

536
aYiav dva<}>opdv

els TT^v

tirl ttjs

oiYias TpairciJ-qs ficrd

Kal SiaKovovs Kai ^tous^ iravros UpariKoO

p.VT]p.OVUOVTai

Kai TWV iv

TTtcTTet

\YOVTOS

Toi)

tovs dpyiepeas Kai Upcas

[iCTa

tAyH''"^''"^^

twv XatKwv

oi PaaiXets

SiaKovov

KKoifi^ fievoiv \aLKa>v KcovaravTivov Kava-ravTos

ktX

5
TO,

Kal TWV {wvTcov

CTjTo) 8t

SlTTTUXa TWV JwVTUV

<THE
I

KISS OF

'O *A<nTa<rjjids

PacTiXewv p,6Td Tovs UpujAtvovs irAvTas

jjivT]p,oviji

^^

PEACE)

irao-t iTpo(r<|>wviTai

'*.

<THE CREED)
'H TOt dcCou Zvp,p6Xov TTJS irio-TCws YivcTat irapd irdvTwv ojxoXoYia'''.

^ANAPHORA)
15

-yiveTai

tou Tpio-a-yiov

tj

d-rravo-Tos

twv dyCwv

ayy(\(i}v aYnio"TiKT| SoloXo-yia

irapd iravTos TOti Tncrrov Xaou

^''.

b *Ayia<r\t.6s

(THE LORD'S PRAYER)

20
'H ripocrcux^

81*

^s iraTpa KaXciv tov Geov

d|ioiijji,9a

'*,

(THE ELEVATION)
'Yv|;ot

6 lpVS TOV 0IOV dpTOV Xiybiv

Ta dyia

toIs dyiois^^

irapd iravTOS tou XaoO K<}>coviTai

25
Eiff

ayios (et? Kvpios ^Irjaovs XpiaTos els 86^av Qeov TJarposY'^.

(THE COMMUNION)
U'dXXeTai to Koivwvikov-^.

'H

iwv

ueTaSoais

(jitjo-TTjpiwv
jjiTdXT)v};,s

30

Tis

tov dxpdvTov

Tw

o-xetv v

Kaipw Tds

TTJS

Kai

^^

jitTa-

(TwfjiaTos

<rwd|6ws PovXrjOeiT]

x^ipcis (TX'HJAaTifwv is Tvirov

aravpov ovtw irpoa-iTw Kal 8xcr0w

TTJV

35

McTd TO
(TTixov

To

i|/aX0"fjvai

tov

KoivcoviKGv

TeXeuTatov

Xt-ycTai

Kal

TOUTO TO Tpoirdpiov
n\r}p<o8f)Ta>T6aT6fmrj^S,vah(T(OS

KOlVWViaV TTJS X'^P'-TOS '"^^

MtTd to
dyCwv

(ieTaXaPeiv

p.vo-TT)piwv Kal

irdvTas

Tpaire^iwv diroT0fjvai irdvTa

^Y^^iv

Tpdirejav

ol

twv

to k twv irapa-

kXtjpikoI

els

Ui

ttjv

t6

The Byzantine Liturgy of the

Kupif

OTTO)?

avvfjLvr}a<oiiv

(Tov OTi rj^icoa-as ^fxas

IxeTacrx^'i^v

liva-Trjpioiv'

iv TO)

dyiaa[JiM

(TO)

HsXeTcovras

r^v

bo^av

rrjv

dylcou (rov

Trjprja-ov

Century

537

<rKvo4>v\dKiov diroKaOto-Two-i rd xijAia

puriSia 8io-K(ipia Kal iroTTipia Kai

dWa

rjixas

oXr]v ttjv fjfiepav

aov,

bLKaioavvrjv

Trjv

viith

aWrjXovia'^^.

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 rd fxvcxTiKUjTepa re Kal vxprjKuTfpa. 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
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
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
the sacred precincts c. 16 sets aside the Neocaesarean canon 15 limiting the
ministering deacons to seven.
^ S. Max. Myst. 8 and passim.
Cp, in Trul. loi.
2 S. Max. Myst.
cp. 23, 24,
8, 9
^ In Trul. 81, which forbids the addition 6 (TTavpaiOeh 5t' -^fxas.
* S.
Max. Quaest. et dubia 68 (^i. 328)
Myst. 12 yivofievcov (vdoOtv (k tov

15

20

'

25

30

lepardov k\(v(7(i tov dpxiepfcos 1^' kKaOTO) dvayvdja/xaTi t^s

eip-qvrjs

vno(poJvr]awv

cp. 23.
ixrjZk Tiva tcDi' dwavTOov av^xcup^Tv Itt' dfi^cuvos KaTa ttjv juiv
kv K\T)pq) KaTa\cyofXua:v Ta^iv tovs Oeiovs tS> Xaai Xoyovs dirocpojvuv ii pi] Ti av 35
UpaTiKT) Kovpa xpT,(TriTai 6 tolovtos kt\ (the canon affects UpotpdhTai and dvayvSiarai
cp. 4).
S. Max. Myst. 10 rds 6uas tSjv iruutfpojv liiliKcoi> dvayvwans
23 rd d^Ta
dvayvojffpaTa
to. dvayvwapaTa : he does not
24 77 aKpoaais tmv Ohoov koyicuv
specify the number and only particularizes the O. T., 23 to OavpaoTov Kal piya.
TTji kv vopo) Kal npocpTjTais brjKov piivqs 6(ias rrpovoias pLvarripiov, but no doubt he 40
refers to the Apostle as well.
^ S. Max. Myst. 11,
he only speaks of rd 0?a aapara as following the
23, 24
lections, without describing the arrangement in detail
but he probably alludes
to the two h3^mns, the irpoKeipeuov and the Alleluia. For tepoipakTrji see in Trul.
In Trul. 75 forbids disorderly and overloud singing, and the 45
33, jpdXTTjs 4.
singing of anything unsuitable to the place.
S. Max. Myst. 13, 14
he always speaks of the Gospel separately
cp. 23, 24
^

In Trul. 33 dA.Xd

'

and does not include

In Trul. 19

it

in the

dvayvwapara.

Tovs tojv (KKArjariMi' -npoeaTuras (V irdaais pev rjpkpais k^aipiTcos

5e Tais KvpiaKais Travra tov KXrjpov Kal tov Xadv K5iSdcrK(iv tovs ttjs evcnpiias 50
Xoyovs (K TTJs Oeias ypacpTJs dvaXeyopivovs to, ttjs d\i]9eias vorjpaTd t Kal Kpipara Kal
pfj napeK^aivouTas tovs t]5tj TidkvTas opovs r) t^v l/f tuv dio<p6pojv naTepcvu trapdboaiv
"

bti

Appendix

538
aWa

KOI

ypacpiKos tis dvaKivrjOftr] Xoyos

el

01 TTJs kKKX-qaias c(>QiaTT]p(s Koi

SiMaKaXoi Sm

fxfj

P
aXAcos tovtov kpfJ-rjvfvrojaav ^ ws av

tuju o'lKfiojv avyypnfifidTcuv vapiOfVTO,

The dismissals by this time were rather

S. Max. Mysi. 14
cp. 15, 23, 24.
Schol. in E. H. iii. 3 7, p. 309
theoretical and ideal than a matter of practice
c lariov b\ oTi T] OLKpi^eia avTT] vvv t^j tSjv toiovtojv SiaoToXTJs t( koI SiaoTaaioJs ov
yiverai
'"
S. 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 rovro Kara t^v
S. Max. MysL 16
cp. 23, 24
10 i^ 'PuJfXTj Kparovaav awqdeiav eKti yap inTO, ixovoi SiaKouoi rat QvaiaaTrjplcp Xtirovpyovffiv ovs iKKp'iTovs olfxai KaXfT, tovs be dWovs aXXrjv riva tKT(\(Tu Xaroipyiav Kal
'*

arjfj.(ioj(Tai

oTi ahv toTs biafiovois ruv aprov cl

npeaPvTepoi irpoTiOiaai' rovro 5e

c'lKoToji did rb

navraxov yiverai uXiycuv ovrcuv SiaKovwv, tv ^PaJfiT) 5t oTfxai navTori

ib. 3 7, p.
fiovovs enrd rovi ifCKpirovs rS> QvaLaarrjpicp Xeirovpyeiv
:

31:0

(TT]jj,eiojaai

on

ov fiovov 6 dyios dpros KeKaXvfXfxevos irpoiriOiro dXXd Kal ro Ofiov -rror'^piov orrfp
There seems to be no evidence as to whether the oblation was
vvv ov yiverai.
as yet prepared before the liturgy or only immediately before the great
entrance but the use of vponOivai above perhaps rather suggests the latter.
Trul. 69 p.^ k^iorw nvl raiv diravrajv
The mention of the oblations of the laity in
20 kv XaiKOis reXovvTi evSov hpov elaiivai Ovffiaarrjpiov, pnjdaficJJs km rovro rrjs ISaaiXiKrjs
elpyop-ivqs h^ovaias Kal avOivr'ias fjviKa dv ^ovXTjOe'iT] vpoaa^ai Scupa rS) nXaaavri
Kara riva dpxaiordrrjv rrapdbuaiv suggests that they were not a matter of course,

I-

is no indication as to whether they were presented before or in the

course of the liturgy. (For the -uapdhoais cp. p. 532. 26.') Can. 99 forbids the
2:; offering in the sanctuary of joints of meat for the use of the clergy, 28 of grapes,
and 57 of milk and hone}'. The loaves and the chalices of the oblation were
odd in number, S. Max. Qtmest. 41 (i. 316) dviaa irpojidr^aiv rj (KKhrjaia rovi
dprovs Kal rd norrjpta. For the mixed chalice see in Trul. 32 d ris ovv kmaKoiros
q irpfcr^vTepos jxt] Kard Tr)v napaboOdaav i'lro ruv diroaroXcuv rd^iv iroifT Kai vBcop
00 oivcp /xiyvvs ovroo rrjv d^pavrov vpoadyd dvaiav KaOaipeKrOoj wj dreXais ru fxvarrjpiov
k^ayyeXXcov Kal Kaivi^ojv rd napabebofieva. The use of the fans (rifiia pinibia below
n. 29) made it unnecessary to veil the chalice.
^^ Relatio motionis inter Maximum et principes
5 in Opp. S. Max. i. p. xxxiv
Schol in E. H. iii. 2, p. 306 cDSe 011 irpHra rd binrvxa -nap' -Qfiiv kvl be rod irarpus
This apparently
31; rovrov pLerd ruv danaffpov rd binrvxa aia-nep Kol iv dvaToXrj.
means that the byzantine diptychs at this date occurred before the kiss of
peace (wbe ov TTplvTa = ovx Sibe npiura): and ets rrjv dyiav dva<popdv iirl rrjs ayiai
rpanf^Tjs may mean 'at the bringing up on to the table,' i. e. at the offertory:
Schol. in E^ H. iii. 3
cp. the use of dvatpepeiv in can. ^ncyr. 2, above p. 525. 27.
40 8, p. 310 aijpLeiojaai on rd binrvxcL rojv diroOavovroov knl avrov (sc. Aiovvaiov)
i. p. Iv dvacptpopiivajv
Theodos.
in
S.
Max.
pLuvov dveyivojOKiro
disput. cum
Opp.
17

and there

roJV dvciOe fxariaOevTcov kwl rfjs dyias dvacpopds.

"
^'

45

"

S.

Max. Myst 17

cp. 13, 23, 24.

cp. 13, 23, 24.
//^ 19, 24
cp. 13, 23.
Relatio motionis in Opp. S. Max.
Ib.

18

i. p. xxxiii
//ctA rhv dyiaapiov rod dprov
avrov Xfyaiv Ta dyia rois dy'iois.
Myst.
S. Max.
24 (p. 519) cp. 13, 20, 23, 24 (p. 522).
^^ Id. Schol. in E. H. iii.
2, p. 306 rov KovcpiapLov Kal rrjv vipwaiv rfjs fiids evXoyias
cp. n. 17 above.
RO rov deiov dprov (prjolv ov v\f/oi o hpfvs Xeycxiv Td dyia roii dyiois
'"
Id. Myst. 21, 24 (p. 522); cp. 13, 24 (p. 519.
^' See n.
24 below.
^^
S. Max. Myst. 21 ujs reXos -rrdvrojv fj rov pvarijpiov pirdboais yivtrai 24 p. 519)

^^

vif/ 01

'^

'

ruv dxpdvrwv Kal (ooonoicuv jxvarrjp'iwv cp. p. 522 in

dxpdvTov pLerabtbovra Koivojvias 26 to Kvp'cov acvpa biavf/xiroj.
In 23 bishops presbyters and deacons are forbidden to exact a fee or payment
of any sort for communicating a person.
bid rrjs dyiai pi(ra\r]ip(ous

55 Trull. 23. loi T^s

The Development of

the

Byzantine Pro thesis 539

In Trul. loi, which also forbids the use of vessels in which to receive the
sacrament tovs '^ap Ik xpvaiov fi aKXrjS vXtjs clvti xftpus nva doxfia KaraaKevo^ovTos
^'

:^

r^v tov Oeiov Swpov vTrodoxrjy Kal St'' avToJv rfis axpavrov KOLVwvias d^iov/xevovs
npoaiipcOa cL? npoTipLoivTas rrjs tov fou eiKovos ttjv dipvxov vkrjv Kal virox^ipiov ii 8i Tis dKcp TTJs (Ixpdi^Tov KOLVWvia'i pieTaSiSovs tois roiavra Sox(:ta. Trpoacpipnvai
5
Kal avTos d(popi((Teaj Kai 6 ravra fiTi(pp6pvos. C. 58 forbids the lait}' to communicate themselves if a bishop, presbyter or deacon is present.
"^ Chronicon paschale an. 624, p. 390 (Migne P. G. xcii. looi) tovtco tw erei
fiTjvl dprefxiaio},^ Kara 'Pojfmiovs p-aicp, tjjs
iff IvdiKTiwvos em ^epyiov TTarp'cnpxov
KajvfTTavTivovTTokews knevorjerj ipaWfaOai ixird to fxeTaXa^eiv kt\
see p. 342 10
above.
irpds

ov5afj.ws

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

given date

it

309^

is

1^

represents, and besides this the stage of development at any

not the same everywhere. It remains uncertain at

was probably

what date the preliminary prothesis

(p.

the

first

known evidence

took shape

first

for

its

existence,

the Barberini Euchologion 20

and

that

is

silent as to the

ritual.

Cod.

Pyromali

Isidori

Evxo^o7Of Venet. 1730,

p.

in

Goar

153.

Cod. vetust. in Cochlaeus

Spemhnn

antiquae devotiomsUo^nni.x^^g,^.ij.'^. ^r

Printunt patriarchae
ordinis

clero

cum

ecdesiasttcis

sequentis

vestimentis

induto offeruntur in sacrario ab oblationariis

mundatae

et

compositae oblaiae

a populis susceptae quas

Eux^l

'"o<'i

irpoOc'o-ei

o iraTpidpxT]S ttl rfj

TOV LyioM dprov

Gfoy 6 ^eoy

apTov ktX

ly/twj/

(p. 360).

o tov ovpaviov

et

pofttt in patents

adolens super eas incensum

dicit

30

hanc

orationem

Domine deus noster

panem etc.

qui caelestem

These two texts, of unknown but certainly very early date, are of the same
ys
type, and so far as can be judged from Goars 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 Ko-yxv this form is simpler than II and III
below; while in the censing of the oblation it goes beyond them.
:

Appendix

540

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

probably

Theoria of S.

it

derived,

of his original

account of the

prothesis, while

is

the existing text

The form

tainly represents a later use.

is

interpolated and

is

cer-

implied in this passage taken alone

otherwise evidenced for the early ninth century by S. Theodore the Studite

in de Praesandif.

(above

p.

(Migne P. G. xcix. 16900)

310) and adv. Iconomach.

reXeia npocTKOfMidfi kv

fj

489 b)

{ib.

t^j/ UpaTtfcr^v

dpxfj yivtrai

rfi

XoyxV^

^^^ ^^^

'

10 Barberini codex gives the prayer (above p. 310).

Ill
Theodorus Andidensis Comment.
Mai Nova patrunt bihlioth.

liturgica in
vi

2), p.

555

sq.,

Migne P.

580.

To

21.
r)

Comment.

Sophron.]

[S.
in

(T

G. Ixxxvii (3^,

Itturgiciis

Kevo'^vXaKiov iv

Kupto?

8.

rip,wv

Kpaviov
iv

(r9ai TTjv npo(r(j)opav 6 fiiyas

(ipTOV

lepecos,

BaaiXeios
tov

npoaKop-i^ovTes

avTOV iv

a.TT0Tl6eVTS

KttL

fV

to 8e (r(f)payi^-

XoyxTji 8e

O)?

(TOiTripias

aTavpaOels ovTas Ka\

TOTrcp

napidcoKev

rrjs

7>p\

ayla npodiafi trapa tov

TTJ

fifTO.

Xpia-ros

'lijaovs

Karadv6[j.vus

TOV KOCTflOV C^i]S KOL

TCp

dioTKco u>s iv vecfyeXrj Xeyop.v 'ils rrpo-

25

(3aTov eVi a(f)ayrjv

9.

KOLXias

TO KvpinKov
Ka\

TrnpdeviKou
(prjpu TrjS

aco/jLa (os

alfidrcov

eK tivos

aapKos rod

Koi

oSfxaTOS tov oXou

evXoyias Koi

napa tov biaKovov

ois

aprov

orrep kox XoyxTjv

fieyaXr] K<\t]-

rj

Xeyovaiv

el

koi

rtj/i

p,t]nco

TavTT]s i(Tr\v 6 Kaipos Kol ovrcos IdioVTrocTTc'iTcos

p.VTOl

iroip-CKTas

cK fjjaov Tavrrjs dcfiiepovTai'

dlllKOVOS

avv

aTToreXei'T^ai

avT(3

10.

TO

Kaivov

f})(dr]

KOiXins KoL

alpLaTcov

TvapOeviKov

ao^fiaTOS,

tivos

en

o>s

aa>fjLa

aapKos tov

koL

tov oXov (iprov

rJj? 7rpoo"(/;opa?

ala napeXa^e hiarifiv^rai cnbfjpM

35

yiWrai

co

TTpOCTKOfJLlbri.

KaS" iKaaTTjv

30

39880.

c.

TOVTO bievfpyMV
Koi

dearroTiKov

to fieXXov
iv

r<u

npoarjKovTi rod jrddovs Katpui dia

rrjs

40 TOV ^(oonoiov TIveufiaTos

aljxa

enKpoirrjCrfcos

irapa

tov diaKovov

8iaT(fivTai

ai8i]pcp

rj

koi tov
tlv\

lepicos

Xoy^rjv

ov

Xeyovaiv
Unl

OVTOOS

l8lOVTTOaTaTlKSiS iK

p.'(TOV

TavTTjs d(f)iepovvTai ... 6 fj.evToi dui-

Kovos

T]

6 lepevs eTOipi'iaai

avv avT(S

Ka\ TO p-eXXov (iTroTeXe'iadai becnroTiKov

aJp,a iv TcS
fita

Tr]S

TrpocrrjKovTi

nddovs

Kaipio

TOV ^(ooTToiov UvevfjiaTos ini-

(poiTrjvecos d(pirj(Ti

TavTa iv

ttj

irpoOeaei

The Development of
at^i'j/o-t

ravTa iv TrjirpoBiaei

Byzantine Pro thesis 541

the

iiriXeyovTos tov lepecos.

rfjv evxfjv

rfjv Tavrrjs

evxfjv eniXcyovTOS tov tepeco?

10.

6e Koi iepels toito (sc. to

el

deo-noTiKop
fieyaXf]

rfj

eKKXTjaia

ovtcos

ndXai Koi Trapa

tu)V diaKovcop

(jiopa diTfjiVTO

iv

Tjj

aXX* ev

Tf fivovaiv

(Tcofia.)

36.

apxfj TTJs irpodeaecos

yap

fiprjTai

cos eToifid-

koi to

napa tov diaKovov

alfia

eTrefijSakXovTos

npoa-

fj

^Tai ixera tov deiov aa>fiaTOS

decTTTOTLKov

eTeXe'iro

drjXnpoTt

kol

lO

fiepos

fiiKpov vdaTos.

These writings are of unknown date: Sophronius seems the later of the two.
the common passage see II above.
Neither mentions the censing of the

On

oblation.

le

IV
Circ. A.D.

Humbertus
in

Maxima

1050

cardinal, contra

biblioth. vet.

Et puto quia bene faciunt

Graecorum calumnias

patrum Lugdun.

1677, xviii. p. 397 g.

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

ibi

isc.

Hierosolymis) quod non

cum ipsa sancta patina sanctam anaforam

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 parvis ecclesiis hunc morem

i.e.

in praefatis Sanctis ecclesiis

oblationem exaltant

traditum

sibi

a Sanctis apostolis habent

graeci autem cohabitatores eis

The

made

distinction

alii sic alii

omnes

christiani

ipsius provinciae

qualiter a suis acceperunt.

in the last clause is

perhaps between those who use

follow the Byzantine rite. It is not 30
clear who are referred to as distinguished from the Greeks.
The simple
form of the prothesis is still retained as an alternative in the celebration of
S. James at Zante
see Archbp. Latas 'H Qda Xdrovpyia tov ayiov
'laK(v0ov
Zante 1886, p. 8 while no ms. of S. James mentions the prothesis except
Paris Suppl. graec. 476, and that only gives an evx^ ttjs npodiaeojs (Swainson
35
Greek lit. p. 215).

the liturgy of S. James and those

who

V
LITURGY OF
MS.
Ewx"*! *is

*Qf irpo^aTov

Uarpos

TO

iiri (r(f)ayfjv

Koi tov Ylov Koi tov dyiov

S.

PETER

Paris Graec. 322.

irpoo-KOjxicrai
ti's

tov aprov
Siijy/yo-erat

^q
(Acts

viii.

32

sq.)

tov

Appendix

542
Kai LS TO

to aip.a Kal to tlBwp Xcy^i

Ivaicrai

Elf 8e ToJv (TTpaTicoTuiv

KoaflOV

kul v8(op (Jo. xix. 34) to nijydrrav ttjv toC

O-COTTJfJLav

eira iroici eux'^v T^js irpoGccrcas

Kvpie

di)S

Trpndels (avrov VT7(p rrjs tov Kocrpov ktK

rjixMV 6

(p.

309).

Evxt| TOti 0up.idp.aTOS

0eof 6 ayios 6 iv

dyt'oi? avaTTav6yLvos

(f>i\avdp<nia mipide

OLKfiq.

rjpuyu

Svp'iap.a Za-)(a.piov ovrui Ka\ eK

10 dvfiiap.a Toi)TO

tmv

els dafirjv evco^ias

x^'-P^v

dperf] crov

17

apaprlas Kal
tcov

f]p.cov

kol ttoitjo-ov eXeos

Kat Ovpicov KaXuTTTei

EkolXv^cv ovpavovs

<pMS oIkcjv drrpoaLTov avTos ^iuiroTa

noWas

tcis

Kvpie Ka\

on

p-fff Tjpcov'

8upa

to,

cos

to

rjyiaaTai kt\.

Xiyoiv

aiVeVfcos

tijs

Trporrede^oi

dp.npTa>\ci>v 7rp6a8e^ac to

aov

TrXrjprjs

17

yi]

Kal eiraYct X^yuiv

O KvpLis

e^aaiXevaev, opyi^ecrdaxrav Xaoi'

Kal

15

dvp-i^.

6 nadijpevos

TOV Xaov.

Paris Grace. 322 is of the sixteenth century, but its text is substantially that
of the Paris ed. of 1595 and of Vat. Graec. 1970 {cod. Rossanensis in Swainson
Greek lit. p. 191) of the twelfth century
The other mss. ^Grottaferrat. T vii,
Paris Suppl. graec. 476) have only a prayer of incense and a prayer of prothesis,
20 the forms being different in the two mss. and none of them agreeing with those
of the text above except the prayer of prothesis of the former. The liturgy of
S. Peter, a compilation from Byzantine and Roman, probably-- originated in South
Italy: the above form therefore represents an Italian use.

VI
LITURGY OF

25

Bodl.
Eiix^

''1^

TTOtei 6 lepcus

Kupie 6 Qehs rjpwv i^airoaTetkov

pe

els Trjv

30 aov

jxol

5. 13,

Kal p.Td

ff.

pcWcov

6 sq.

-irpoaKop.io-at

bvvapiv i^ v\l/ovs ayiov aov Kai vi(T)(va6v

hiaKoviav aov TavTrjv tov TrapaaTrjvai

^>jp,aTL Kai irpoaeveyKai

p.T]8V

CHRYSOSTOM

S.

MS. Auet. E

p.

aKaTaKpiTois

aoi Tqv dvaip.aKTOv dvaiav'

on aov

(fiojSepM (ppiKTco

to KpaTos ktX.

tt\v euxTiv Xa|3u>v tt|v irpoa<t>opdv ircpiKo-n-TCi auTT|v o-Tpo-yYvXotiRws

TO 0"VVoXoV XkyUiV Kal

0"Tpv|/aS TT]V p.CpiSa 01Jl TaVTTlV 0"TaVpOTJ TVITCp v8o0i

Kal 7nTi0T]o-i Tcp Sio-kco

Kal Xa|3a)V otvov a^paylluiv 7rixei

35

Kal KaXuiTTet tov SiaKov, eiTa to

Tl'

Kal

Xkye\. 6

SiaKOvos p,vo-TtKu>s

tu

iroTT[piov,

iTOTTr]pLcp,

wo-avn-ajs Kal

uSwp.

Kal 'inTL0T]ai tVjv aYiav ve^JtXtjv

atlTO.

'Errl rcov

irpoOeafav tov Kvpiov

8er]da)p.v'

iXiT]aov Kal o icpctis evyj^ray. tt|v evxT|v TavTTjv

'O Qeos 6 Beos

r'jpcov

6 top ovpdptov apTov Ttjv Tpo(pi]v ktX (p. S^o)-

Kvpie

The Development of
Kai Xtyei 6 Bicikovos ToD Kuptov

Byzantine Pro thesis

the

ttj

Swpa Xiyn

to,

Kupte 6 deos

QviXLnfjLa Trpocrcfiepoixev croi

Kal IpxovTai tv

Kal 6 viroSiciKovos Kupte e\eT](Tov

hirjBSifiev

Kal 6 tepetis Ovjjliwv

543

rjfiwv evcodlas

kt\

(p-

359)

Kol 0vp,ia auTT|v Kal rd ayLa Ovpr] Kal oXov

0.710, rpairei;-!]

Tov vaov Kal tov Xaov TrpOTropVO|xevov tou SiaKovov

jacto,

Xap.Tra8os.

F. 14 V. a/tey the Great Entrance (p. 318. 40)

Kal 6 UpX)S
NiA^/'oynai

(V adaois ras

6 0v(rtdo-as viirxei

)(e'ipas fJLOV

Xtywv

Koi kvkXoxto) to OvaiaarripLov

aov Kvpie.

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. r ^ ii, f. i (twelfth
S. Salvator in

century).

VII
LITURGY OF
MS. Cairo

MARK

S.

15

Patriarch.

EvXT| TTJS TrpO0CrCJS

'Qs 7rp'>^aT0v eVi (Kpayrjv

J7

C^q avTOV (Acts

viii.

32

sq.).

Etix^ "^o^ 0vp,tdp.aTOS

Qvjxiapia

deup,eda

els

apLapTiwv

KaTCvinnov

AecTTTOTa Kvpie 6 6eos rjpcov

Kal Ilvevp.aTos ayiov 6

Trjs

e7Ti(j)avov
els

do$r]S

els

crov'

dafifjv

ava\r](p6r]ra)

ev(o8ias,

dfj

20

eh a(peaiv
Tjj

dfirjv.

TTpodeaeL TavTrj twv

'Etti tj]

UaTpos

ayias

tov Ilarpo? Kal tov Ylov Koi tov ayiov YIvevpLaros vvv Kal del Kal

Tovs alcbvas twv alcovav.

inrep

ttjs

Koi l\aafj.6v navTos tov "Xaov crov' ;^(ipiTi Koi oiKTipfMols Koi

Tjficbv

(f)i\avdp(07rta
els

irpocTcl^epofiiv

to VTrepovpaviov aov Bvcriaa-Trjpiov

tov Kocrp-ov

Tip.'ia>v

Irjaov

dapcov tov Kvpiov derjdafxev

XpiaTe

25

avvdvap^os vlos tov d)(pavT0v

peyas dpxiepevs 6 irpoaOels eavTov dp,vov

ap.cop.ov

be6p.e6a Kal TTapaKaKovp.ev ae (^ikdvQpoine dyaOe

C^orjs,

KvpLe to Trpvaconov aov eVi tov aprov tovtov kuI enl to iroTqpiov tovto

p.eTaT70L-quLV

tov d)(pdvTov crov crcopaTOS Kal tov Tip.iov a"p.aTOS iv ols ae 30

vTTobe\eTai Tpdne^a Travayla, lepaTiKr] vp,vcohia, dyyeXiKrj x^P^^'^^'^'-^i ^'^ p-eTa\r]\l/iv

yj/v^fiov

els

TOVS inwvas tmv alwioiv.

aol

Kal

Kal aa>p.dTwv'

(TOV 7Tarpl Kal Tc5 7ravayico Kal

tijv

do^av

dva7rep.7rop.ev

aiv

too

dvdpxco

dyaQid Kal ^coottoim crov 7Tvevp.aTL vvv Kal del Kal

dp,rjv.

'O SidKovos

35

Ev\6yr)(Tov decnroTa (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
'Jb. p. xx).
The text of these mss. is considerably byzantinized and the
prothesis is modelled on a Byzantine pattern, though its material is in part 40
Egyptian (see the prayer of prothesis, above p. 124 cp. p. 148 : and for the
prayer of incense see pp. 118, 123 cp. 36).
:

Appendix

544

VIII

LITURGY OF

CHRYSOSTOM

S.

MS. Bodl. Cromw.

ii,

22 sq.

ff.

EvX'fl TTJS TrpO<TKOp.l8T]S

Xiyn

iroiwv o-ravpovs rpcis liravto tt]S ava<}>opas

Qverai 6

afjLvos

tov Qeov 6 vlos tov Tlarpos 6 aipcov

10' oijTcos TTcpiKOTrTCi

auTT^v Q-TavpociSus

'Qs Trpo^arov eVi (rcpayqv

Evx;^ Toi)

10 Qviiiafid

EuX^
Geo? 6 deos

rjp,ci)v

viii,

32

sq.).

oa-firjp

(vca^ias

kt\

(p.

359. 34).

TTJS irpo9o-(i)s

'Etti ttj TTpodea-fi tSuv rifiiav 8a>p(ov

Xey^v

avTOv (Acts

dv)jii(!L)J.aTOS

Xpicrre 6 deos ^fia>v els

(TOi Trpocrfptpofiev

^<or]

r]

afiapriau Tov Koafiov

rfjv

tov Kvpiov

dT]da>p.v

6 tov ovpdviov apTov ttjp Tpo(f)r]v tov navTOS Koafiov ktX

(p. 360).

This ms.

15

is

dated 1225

a. d.

IX
LITURGY OF
Liturgia S. Chrysostomi a
ss.

20

Diaconus

igitur accipiens

S.

CHRYSOSTOM

Leone Tusco
patrum Antw.

panent

si

cum

translata ap. Liturgiae sive missae

1560, p. 49.

sacerdote nttssam celebraturus sit sen

etiam sacerdos sine diacono facit in eo

cum

lanceola crucem dicens

In nomine dei et salvatoris nostri lesu Christi qui immolatus est pro mundi
vita et salute

mcidens lanceola signaculum panis in quaiuor partes in figuram crucis

dicit haec

et

25

enarrabit

Sicut ovis
et sic tollit

(Acts

partictdant illam videlicet signaculum

Quoniam

tollitur

viii.

32 sq.)

cum sua medulla

et

dicit

de terra vita eius

Gloria Patri et Filio et Spiritui sancto

sicut erat in principio et

nunc

et

semper
et

tunc in inferiori signaculi parte tnsignat crucem.

cum

lanceola et diat

Immolatur agnus Dei qui tollit mundi peccata

et ponit eiusmodi partem in disco.
Deinde facit commixtionem in calicem mittens vinum

Unus militum

35
et

et

aquam

testimonium eius (Jo. xix. 34

dicendo quident exivit sanguis infundit

aquam.

vinum

et in

et dicit

sq.)

dicendo aqua infundit

The Development of
Ubi haecfecerit diaconus

accipiens

thuribtdum

et dicit

in

odorem

sacerdoti

suavitatis spiritalis

mitte

Amen

nobis gratiam Spiritus sancti nunc et semper.

diacono autem

dicit

sacerdos

Deus

offerimus Christe

tibi

incensnm

et

545

Benedic domine incensum istud

Incensum

Byzantine Prothesis

the

thuribulum sacerdos explicat super thuribulum sancia

corporalia sacro calici superponenda quae dum fumi odore imbuuntur dicit

Dominus

ienente

regnavit,

decorem indutus

est

indutus est

Dominus fortitudinem

et praecinxit se

Parata sedes tua nunc et semper et in saecula

ic

deinde opent calicent 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

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

2C
p. Ixxxv. 30.

X
LITURGY OF
MS.
MtA to

S.

CHRYSOSTOM

Paris Graec. 323

ff.

5 sq.

tov lepta Kal tov SkIkovov dirtpxeTai 6 SiaKcov eis T'nv

irpoGecriv r\ |xti irapovros rot) SiaKovou 6 lepevs Kal iroiei t-x\v irpoorKOniS-iiv
outcos 25
AaPwv TT]V UYiav dva(})opdv (T^^a.y'\Xi\. aviTT|v p-crd ttis XoyxiIS xpiTov Xt'YWV
Eiff

d(ji<|>iao-0Tivai

TO ovofia Toi) Kvplov Kal Qeov Kal (TcaTrjpos rjfiwv

vuep

Trjs

TOV Koafiov

(corjs

*lrja-ov

Xpiarov tov Tvdevros

Kal rrcaTrjpias

etra irepiKoirrci t^ aur-fis p.pos Tcxpajxcpus Kal 6p,aXio-as Ik twv 4/ixwv

'irpoo-4>pi

Qs TTpo^arov

Ao^a Uarpl
Twv

alwvcov.

ev

T^

SCcTKO) XeY'^v

^x'^^ " Kiipios Kal oisafjLvos

3q
77

C^rj

avTOv

Kal Ytcp Kal ayico TIvevfiaTi Kal vvv Kal del Kal els roi/s alavas
ofxfjv

LTa Xa^tiv TTiv ttYiav dva(J)opdv tirdvco tov BiaKov xap&a-crti auTi^v (iCTa t^s

XoyXTls o-TaupoeiSw? Xeytov

Qverai

ap,vos

rrjv

^.

dfiapriav tov Kocrfiov

irpos TOUTOis TiGels tov otvov Kal to tiSwp v Tcp d-yicp Tronjpicj) \iy&.
Eiff Ta)v

Ei0

(TTpaTKOTcbv

f]

fiapTvpia avTov.

ovtws (TnriQriax tov do-Tcpio-Kov Inavca twv aYicov dpTcav Xcvf^v

To) Xo-yo) Kvpiov 01 ovpavol eaTepedidrjaav.

N n

40

Appendix

54^

Eira Ti0T)cnv 6 SiaKcov Ovp-ia^ia ev tw Ovjiiarw Xcyojv

tou dvnidfiaTos

'Etti

npodeaecos tov Kvplov bcqQwfxev

Trjs

6 UpeilS TTIV 6tlXT|V

Qv^afia

Xpicrre 6 6e6s r]p.wv els oafiijv evcadias kt\

croi 7rpo(T(f)epoixev

Kal

6 SiAkcov

TrX-qpcoOeicrrjs rfis cuxTJS

(p-

360)

0v|ji,19..

Eixa irdXtv 6 SiaKoiv Xiyei

t^ npodeaeL tcov

'Etti

ficopcov

rifxicov

tov Kvpiov

derjdS>fi(v

6 Upevs TTJv vxt|v raiJTTjv

'O Qfos 6 debs

TjiJLMv

6 tov ovpaviov apTov ttjv Tpo(f)fjv tov navTos kt\ (p- S^o)-

Kal ToO SiaKovov KparovvTOS tov Qv^iiarov 6 tepevs dirXot

10

Kal

6vp.i(ov avTo,

EaK7Ta(ras

Tw

/cat

Tw

8e TpiTcp

'E/<aXu'v//'ev

crKeTTaX,e\.

ovpavovs

iv

r]p.as

r)

KaXvjx-jJLaTa

to,

irpwro) aKe-rrdilet tov 5aKov Xiytiiv

p,V

T^

aov

tcov TTTfpvycov

aKeTTTj

Trj

8^ cTcpcp TO V

'O Kvpios fl^aaiXevcrev

15

tw

(?) iroTTjpia)

Xcycov

....

oraXevdrjaeTaL (p. 360)' eToifjLos 6 Qpovos crov vvv

ael

els

/cal

tovs alcovas tmv ala)V(ov

djjKjjOTCpa 8T)XaST|

aperrj

avTOv Koi

tov 8io-kov Kal to iroTTipiov Xkyuiv

avTOv

alveaecos

tvjs

TrX^p?;?

vvv

yrj

t]

Koi dei.

Kal Oup-ido-avTOS Ta aYia tov 8iaK6vov dirtpxovTai

20

v Tfj Tpaire^-jj.

323 is of the fifteenth century, but the prothesis seems to

represent an earher 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 Graec.

XI
Nicolas Cabasilas Liturgtae

25

Migne P. G.

cl.

Kai irpwTOv apTOV \a^6p.evos a0' ov

7.

dvap,vr)cnv

Kara

Trjv

dvdfivTjmv,

Tfjv

Kvpiov endyei

to.

aTTOKOTTToau TT]v

TTfpt

TTpo^aTOV

'sis

KaTo. TO

Set tov

Upov dnoKOTTTeiv apTOv

tov KVplov Ka\ 6eov Ka\ aciTTJpos

eKeivov TiapayyeXiav ...

Kvpiov

ao TOV

<pT](T\

expositio 7-1

381 sqq.

e'TTi

yap tov apTOV

nnpadeiypa

eVei TToXXa/ci? Trr]yvvs to (nbrjpiov

ei'ra

tovtov 8ei iroielaOai

tov yap apTOv

tov BdvaTov'

kcil

rroLelTai

oTroKOTrret tov

"Els

XpicTTOv

Els dvafivrjaiv tov

eTTikeyei Ttbv irakaioiv

Koi to. e^rjs, Koi

birjyovp^evos' t>)v

Trjv avTrjv Kal

iepevs

elncov

wddovs

(TcoTTjpLOV

(T(fiayr]v rj^drj

bvvaTov avTos

35 Iva e^Aj7 TO bwpov

8. eVei to'lvvv tov Tpoirov

8ia tovto

drjXovvTa tov aTavpov

TOV

fjfiav ^Irjaov

prjfjiaTi

TOfirjv

Trpncpryreiav

Koi TrpooTayfiaTi

koto

aprov

els

iroia>v

p^pei'av

tov irponeipevov

/cat

TocravTa diaipei

TOV Trpo^r/rtKof Xoyoi^, eKacTTOv tov \6yov p-epos e^appo^av eKuaTca pepei Top^s
.

/cat TO. e^rjs Tr]S

7rpo(pr]Teias TtpoaOels /cat tov

(Ke'iva TTOtei /cat Xeyft 81' Siv avTrj

40 0uTat
ravTa

(firjalv

17

6v(TLa

/cat

dyios tov Qeov 6 alpoiv

Xe'yei /cat Trotet

tov davdrov

to.

apTov 6e\s ev

tc3 lepw nivaKi

6 tov Kvpiov ddvuTOS /carayyeXXerat*

ttjv

&p,apTiav tov Koafiov'

drfKovvTa tov Tpoirov' aTavpov yap ev rco apr^

The Development of
Xapdrrei Koi ourco

TOVTO Koi

COS 7rt TO.

fxrjvveL

ttws

dc^ui

fie/j;

dirjyovfxevos rfj tov lipTov

KoKel Koi

els cr^Jnia \6y)(r)S

Kal

Sfioicos Koi

avTo

ravTa

Bvala yiyovev otl dia tov (rravpov,

yap

8ia tovto

Kivr]S dvofiipivrjaKr] ttjs

8Lr]yovfievos koI to2s \6yois rrjs iaropias dvayi- 5

els Ta>v aTpaTionTutv

Xoyxv airov

(fyrjcrl

Upov

TTOTrjpiov olvov Ka\ vdcop

Kal evdeoos e^ijXdev aljia Ka\ v8cop

en TToietTat kol tcov irpocrevexG^vTaiv eKaaTov
.

ha>pov oh

eKeivrjs

Xoyx^v

rrjv

nXevpav evv^ev.

TO pevaav eKelOev alfxa Ktn v8cop Koi Xoyco Si/yyetrai Koi

iyX^<>>v p.ev els to

TO.

avTa Xeyuiv koi

Kvpiov OTi aira^

TTOia>v

deLKwaLv,

epycf)

eniXeyav re Koi to

prjfia

lO. 6 Se lepevs rrjv 7rpo(ray(oyf}V

Upov noieiTai lo

p,ipos d(paipovp.evos

dnep e^ o.pXV^

^'

^^

o ddvaTOS earip,alveTO

nepl ndarjs TeXeTijs elprjaOai voovvrai

elpr]p.eva

fifra Be

koi to tvXtJttov ai^rjpiov

TrenoLrjfjLevov iva

ep^ei

547

nXivpas

Kevrei tov aprov rrjv TrXrjyrjv ri)?

rrT^rjyfj'

Xoyxrjs' Koi ovTas epyco

vcoaKei'

tj

Byzantine Pro the sis

the

tov

riva 8e

tci

navayiov tov Qeov prjTpos' els irpecr^eiav

rovde' els a4>e<jiv a.p.apTt.a>v ^vx^ov ^cjvtcov
TedvrjKOTcov.
Tov8e TOV dyiov
II. lovXeyop-evov dcTTeplcrKov eTnOeis avTM [tc3 npTCo] Kal l8ov (jirjalv
entXeyofxeva

Els 86^av

ttjs

*]

i]

6d<TTr]p eX6(ov eaTrj endvo) ov

to Traidlov'

t]v

avTOv Gecp Trpenovra Iva

elprjpeva to7s Trpo(f)TjTaLS Trep\

TO (f)aiv6p.evov avSpconot jiiKpa irepi avTOv

Xoyco

Tto

inroXd^coai

ert

Kvpiov

fie

firj

koi avd^ia

fita

izepl

ttjv

adpKa

Ttjs

Ka\ KuXviTTei

TO.

6vp.id TTavraxoBev

f)p.ds

ev

TavTa

TTJ

ovpavol earepedidqaav' 'O Kvpios

^'EndXvyjrev ovpavovs
dpeTT) 20

ol

rj

yrj'

Ka\ TavTa

Xe'-yet

b5>pa tov cipTov drjXovoTi Kal to iroTrjpiov nenXois Tip.iois Koi

...

6 lepevs KeKaXviifxevois

tcov nrepvycov

crKeTTT}

ovTOis eliriiv

ttjS

r]

avveaecos avTov nXrjpovfievT]

(TKOTTOV dnavTTjaeiv

rparreCv^

koi

avTOv deioTrjTos

e^aa-iXevaev, eviv petreiav evedvaaro'

avTov Ka\

15

koi to. jroppcodev

kcli

avra

aov

emXeyeL toIs dwpois "S/Keiracrov

Kal 6vp.ia navraxodev.

reXecras Kal ev^dfxevos

els

to. ttjs

lepovpylas dnavTa koto, 2^

to dvaiaaTTjpiov epx^rai Kal otos Ttpo

ttjs

lepds

lepovpyias cipxeTai.

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
Cod. Basilii Falascae
Kvpie 6 deos
fxe els

TTjv

17/xcov

S.

30

CHRYSOSTOM

Goar Evxo^"7'oi' Venet. 1730,

in

e^anoaTeiXov

fioi

p.

85

bvvapnv e^ v^ovs dylov aov koi

hiaKoviav crov TavTTjv tov TrapaaTrjvai

/le

^TjfutTi Kal TrpocreveyKai croi ttjv dvaip.aKTov dvcriav'

evi(rxv<T<^v

aKoTaKpiTcos tco (f)o^ep(3 aov

on

aov to KpaTos ktX.

^t;

{The Vesting)

Kal dircXGwv

V t-q irpo0cri Xap.pdvEi tt|v dva<{>opdv a^payi^div auTT|v \i.tra

TTJs

Tou Kvpiov
Koap-ov

^corjs

Kal deov Kal acorripos

XoYX^ns Xe-ycov
r-jp-wv

^iTjaov

XpiaTov TvBevTos vnep r^J tov

Kal awTT^pias vvv Kal del Kal els tovs alwvas tcov aloovoov

N n

40

Appendix

54^
XoYX*vv 8i

aravpoeiSus

ati-nqv

XtY**" tt|v uxtiv TavTT]v

'Qy TTpo^arov kt\

etra tov tKTjxirjGtVTa dprov Kparwv eTravto toO 8io-kov v8ov eis rr\v copKa

xapdmi

<rTavpo6i8ws

Qverai 6

afjLvos

ScvTcpav

is 8i tt\v

Upecr^eiais Kvpie

ae

Tijs reKovcrrji

Mapias eXeqcrov Koi

Xty^v

tov Qeov
Xty*''

decnroivrji

(rw(TOv ras ylrvx^as

dforoKov Kn\ afinapdivov

rjfxcbv

ws dyados kol

f]fia>v

(f)i\dv6pa>7TOS

Kal els rpiTirjv Xcy^i-

lo

dyiau Kal eTrovpnvicov

TS)v

Twv

^aTTTKTTOv 'loidvvov.
dylov

Toii

8ivos ov Koi Tt]V

navaylas d)(pdirrov

Trjs

(vdo^av kul

fivrjfxrjv

dprov

lireiTa XaPc!>v tov

tov

8vvdfi(ov,

dyioiv

v\\iol

Tifxiov

npobpofiov Koi

7rpo(f)r^TOv

Tvavevcfirjucov drrocrToXcov Koi toxj

ndvTav

enireXovfjLev kol

tS>v dyicov

avrov dKpo8dKTvXov Xe^wv

ttjv

eux^v

fj^av deoroKov koi deLrrapdevov

evXoyrj/jLevrjs decnroivrjs

15 Mapiay, tcov rifxicov dcrafidTcov eirovpaviav dvvdixfcov, tov rifilov Trpo^ijTOu npodpofiov Koi

^anTKTTOv ^Icadwov, twv

TOV iv dyiois Trorpo?

XpvaoaTOfjLOV, tov iv ayiois naTpos

iraTpos

20

Se

Kal

Twv

7rauev(j)r]fji<j)v

tcvBc
KOi

KTTiTopcov

d-yi'ois

anoaroXay,

iroTpos

r]p.oiv

Tprjyopiov tov deoXoyov, tov iv dyio's

rjfxSav

Nt/coXuov, tov dylov

r]fxoiiv

jxvT]p,ov6Vi

dyioav evdo^ayv Koi

Kol apxupeois BaaiXfiov, tov iv

fjijLwv

ov

TOiv

koI

(pp. 331. 29-332. 5)

ivTfiXap.iva)v

Tjfuv

Kal

Kiiptf

Ka6c^-qs

fwVTCOV Kal VEKpuV.

EiTa

cr<^payi^ii

to vap,a Kal to tj8wp

Xy<jv

"Ei/oxri? Hvevfiaros dylov

Kxwv 8i to vdjxa

Kai

35

Eira

efy Ta>v

6^^,19. Ttt

els

tov KpaT-fjpa Xky^i

crTpaTia>Ta>v XoyxJ] ktX.

KaXvp-jxaTa Kal KaXvirrei rd dyia Xt^wv

Kvpios i^acrlXevaev, evTrpineiav ivedvaaTO

Kal irdXiv

OufJLi^

to dXXo Xcycov

Kal yap iaTepecoae ktX

Kal

30
Tcp

t^ii do-Tcpio-KOv TiG-qai Kal

Xoya Kvplov

tiircpGcv
to)

/cat

E/caXvv^ei' ovpavovs

f)

dpeTq avrov Ka\

t^jS alviaecos

o tcpevs TTiv

*0 Geo? 6 6e6s

Etra 6 8idKovos Xfyn

aYia Kal

r]p.oov

Tov Kvplov

tt|v

Kal

rA

KaOc^-rjs

CmfJLTjKCS XtY^t

avrov

XtY**- 'Etti tJ] TrpoOicrei tu>v dyicov 8d>p(ov

35

TrXrjpT]^

tov Kvplov

rj

yrj.

derjdoifiev'

cuxV

6 tov ovpdviov dpTOv ktX.

derjOcofifV

6 ipciis 9vjjli^ tt\v trpoOeaiv rd

Tpdirefav kukXco Xcy^v tt|v uxt|v TauTifjv

QvpLiapA aoi irpou(f)pofi(v ktX,

40

tov 8io-K0u Xtywv

nvevfiaTi

TO p.Ya clXipjltVOV Kal Tl0cp,VOS

^tTO 0Vp.lWV

EiTa 6 8tdKovos

auTov

ovpavoX ia-Tepecodrjcrav

01

The Development of

the Byzantine Prothesis

549

After the Great Entrance

Kal

viirrojv

rds x*^P'S o t Upetis Kal 6 SiAkovos XYi

iv ddaois ras xflpds fiov ktX,

'Si\j/ofiai

iii), was
This MS. of the fourteenth century, still at Grotta Ferrata (r
to Gear by Basilius Falasca archimandrite of Grotta Ferrata, and repre- 5
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

shown

in detail.

XIII

10

ORDO OF THE LITURGY OF

MS.

McWwV

Paris Graec. 2509

6 lfpVS XlTOVpYtio"ai

|Ji-trpoo-0v

Kupte 6 6io^

Twv

6lO"lO-lV V

CHRYSOSTOM

226

f.

v.

Vtt^ |X6Td

TOV SiaKovov Kal o-TdvT8

dYicjv Ovpcov \viQyifi\M (jivcttikus tt|v

eux^v

rjfjMv e^airoa-TeiXov rjfuv dvvcifuv e'^ vyj/ovs

^piKTW

^T)fiaTi

Tov

;^pto-ro{)

aov

Tati-niv

dyiov aov KaroiKr)- 15

aov diaKoviav

it pOMifiivr^v

Trjpiov Koi evi<J)(yaov rjixas (Is ttjv

napaa-Totfifv T<a

TW

S.

Lva ciKaTaKpiTtas

Kai rrjv dvalpuaKTOv

Upovpyiav

(irireXeaai (sic)' 6ti ayios el koL ao\ Trjv 86^av dvaiTfp.TTop.ev (cp. p. 354).

{The Vesting)
Kal dircpxovrat

Kal irpoo-KvvT|cravT6S dvd rpcis

dp.<t>6Tcpoi els ttJv trpoOeo-tv

20

Xtyovcnv
'O Geo? i\da6r}Ti

Eira

tiOtjctv rr\v

fjpiiv.

Tt]S 'n-poo-<t>opds Kal kiyei 6

Xdyx^v cirdvw

\6yT}auv beaTTora

SidKOVos Eii-

Kal os

EiXoyj;r6f 6 Qeos (p. 356. 25)

Kal XcY*!- 6 BidKovos ToC Kvpiov

6

8i

Upevs

Xa|3<i>v

tt|v

8r)dci>fi(v

irpoo-ijjopdv

25

eirto-wdiTTCov tt|v

o-ravpoi avTTjv jierd

Kvpie (Xerjaov

ttjs

XoyX'HS kiyutv

Kal Tavra

Ets dmpvijaiv ktX

(p.

356)

Ka0' va ovv crravpov tirio-vvdiTTei 6 SidKovos

iTa <rTavpoi8ws p-erd ttjs

Xdyx^S 6

'Qs irpo^arov enl

iTa XYi 6 BidKovos

t Uptt

a(j}ayf]v

"Enapov beoTTora

TTJv XoYX'Hv atpci p,CTd irpoo-oxfis

"On

Tov Kvpiov

8eT)da>p,v

Icpevs dvaT'p,vwv tt|v irpoo-4>opdv Xiyty,

atpfTai kt\

kt\
Kal os

pdXXwv cYKaptrCws

tov dprov Xcywv

35

Appendix

550

Kal Ti0T]ai avTov tv tco Sictkoj

Kai 6 BiaKovos

QvcTQV deo-TTora

Kal os Ttp-vcov aviTOV crTaupceiBws

Qverai 6 dfivos 6 vlos tov Qeov vnep

dvojxevos Ka\

XeY^*-

(rooTrjpias

danava>fjLevos, 6 Kevovjievos koi firfbeTTOTe Tr^Tjpovixevos' TravTore.

/xf]

Eira Xeyci 6 BtaKovos

toO KoafJLOv t<^^? Koi

ttjs

Kal os vtjttwv tov dprov tv Tcp

"Sv^ov decrnoTa

8c|iu ptcpei XcYci

Knt

aTpnTKOTav Kal

twi'

ei?

to. l^-qs

Kal vXoYOVVTOS rov Upecjs pdXXei 6 StaKOvos to

EtTa XaPcbv 6
10

Etf Tiprjv Koi

Oivov Mapias

rjs

tcpeiis

Kal to vSup.

vajJia

iTfpav irpoacjjopdv XtY^t

Trava)(pdvTov bfaTroivTjs r]pa>u deoroKOv koi denrap-

iJ.VT]pr]v rrjs

rals iKecrtais TrpocrSe^at rqv dvcriav Tavrrju els to vnepovpdviov

Ovcriaa-TripLov

Kal

Ti0T](ri TT|v p.pi8a

iTa
I

ev tw dpio-Tepw p.pi tov aYiov aprov

XaPwv Kal cTcpav \kyi\.

Avvdfiei TOV Tipilov Kai ^(cottoiov aTavpov, irpocTTacriai^ Ta>v riplav eTrovpnvlcov

dvvdpecov dacofidToiv, tov Tifilov eVSofou

'icodvvov Ka\ Tcov

vb6^u)v

ay lav ev86^a>v
dp)(Lpap\5>v

aylcov

kol

oIkov^cvikuiv

Xpvcro(TT6p.ov (p. 358) Kai irdvTOiv Ta>v dyicov

papTvpoiV Tfcopyiov

20 fieydXcov

papTvpav.

Tcov oaicov

Qeodotpov

Ar]ixr]Tpiov

Koapd

TT^v

25

Tcov dyicov

Kcil

kol

BacrtXeiou

Tcoj/ dyloiv /cat

Ka\

jrdvTcov
Scricov.

Aapiavov Koi

diKaicov OeoiraTOpcov.

^aTTTiaTOv

Tcov dyicov koi

8i8a(TKd\<ov

Upapx^v.

2a/3a (p- 35^) kol ttovtcov tcov

Kni ivbo^cov peydXcov lafiaTiKcov dvnpyvpcov

dyicov dvapyvpcov,

7rpo8p6p,ov Ka\

7rpo(f)r]Tov

Ka\ Travevprjixcov aTrocrroAcoj/.

ev^o^av

tcov

Twv

dyicov
dyicov

Trdvrcov tcov

Kai tov dyinv

6 8'

ov

pvrjprjv (TTLTeXovpev Kal ndvTcov crov tcov dyicov cov Ta7s iKfaiais Trpocrde^ai

Tt)v dvcriav

TavTtjv eiy to vncpovpdviov crov dvcriacTTrjpiov

iTa XaPcbv Kal iTcpav Trpoa<j>opdv Xey**'Yirep crcoTTjpiai Kpdrovs vIktjs Ka\ dtnpovris tcov (vae^ecTTciTcov Ka\ (piXoxpicTTcov

^acTiKicov Tjpcov.
Trjs iv

XpiOTcp

6iTa

^o

'Ynep tov narpos

'Vrrep tov iiruTKOTTOv rjpcov.

r]p,cov

ddeXcfjoTrjTOS.

|xvT)|jiov6Vi

Kal

vTTep Trdarjs

\l/v)(r]S

rjpcov kuI ndo'rjs

xpicrTinvcov

Kal oOs PovXcTai" TeXeuTaiov Se

Xiyn

MvrjcrOqTi Kvpi ndvrcov tcov ivTcCkapivcov Jjpiv to7s dvn^iois avrcov V7rep(v)(ecrdai.

MvTjadr]TL Kal r^f epi]s dva^ioTrjTos'

ovyxooprjcrov poi

ndv

7rX?7/i/xeXr;/za

(KOVCriOV T KOL aKOVCTlOV.

Kal
35

u0ts Xt^ei 6

8idKovos EuXo-yj/croj/ decrnoTa to dv/xinpa Kal os evKoydv Xiyei

Qvfiiap.d croi TrpocrcPepopev Xpitrre 6 6e6s fjpcov els dap.f]v evcodias ktX (p. 359)

Kal

8idKovos

Tov Kvpiov

berjOcopev

Kal

VTroQu^iwy auTov

Ta Xdyco Kvpico Kal to

fOTT] OV

^O

rjv

^tjs*

icpcvs

XaPcbv tov do-TcpiaKOv

Xiyn

Kal l8ov 6 daTTjp Trporjyev avTOus ea)f eXdcov

TO 7rai8iov
Kal

Ti0T](riv

avTov

tw

ayicf 8io-Ka)

A
Kal XaPcjv TO

Byzantine Diptych

551

Kal 0vp,ido-as atiro Ti0T](nv cirdvco tov Sictkov XtYcov

KaXvjjLjJia

Kal TaOra

*0 Kupto? e^aa-iXeva-ev
Kal Xsyev 6 SiaKovos

K(iXu\//oj'

ovpavovs

tTepov

Ti9if)ori

^Kerraa-ou

Kal

6tr0ts

6 StctKOvos

'EttI

Kal 6 tepevs {ciroQvixiwv Kal to

rjfias

Xeyt^JV

(p.

Trpo^eVei

rr/

S^o. 14)

(p-

^KeTraaov deanora

Kal irdXiv 6 StdKovos

360. 7)

to ayiov iroTTipiov Xeyet

0v(JLido-as KaXtiirTwv
'E(caXi;\//ei'

(p.

Kal os XaPciv Kal to eTtpov Kat

^eairoTn

360. 20).

twv

tj/^iooi/

roC Kvpiou

Scopcoi/

10

Kvpie eXerjaou

derjOaififv.

Kal 6 lpVS

'O Geoy 6 ^oy

Kal

Kal XaPwv 6

Tov

UpcTJS

apTOV

o toi/ ovpdviov

17/xcoj/

T|

0vpia

Oup-vaTov

kt\.

ttjv Tpo(f)rjV

d-rroXvo-is.

Ik

TptTOU Ta

Upd

irpoo-KwotivTes 15

dp4)6Tpot Kal XeyovTCS otjtcjs

EvXoyrjTos 6 deus
Kal 8i8a)criv

rjp.S)U

euGt'ojS tco

6 ovtcos ev8oKr](TaS' bo^a

croi

SiaKovco tov Ovp-iarov 0up,iav tov vaov.

Paris Graec. 2509, ff. 226 v 230 v, of about 1430 (see App. R), is a supplement
rubrics 20
to the text of the Liturgy in its ordinary form, consisting mainly of the

and the cue-words of the formulae.

It

probably represents the central type of

prothesis of the fifteenth century.

XIV
Greek Liturgies (Rome 1526) gives a form which
fully 25
differs little from XIII, except in prefixing the lavatory and in more
rubricating the manipulation of the first oblate and the placing of the particles.

The

edt'tio

This form

is

princeps of the

also contained in

MS.

Bodl. Baroc. 42 .a.d. 1551).

XV
The

EuxoAo7Oi' Venice

1600 gives

the

fully

developed form,

as

above
^

pp. 356 sqq.

APPENDIX R
.

A BYZANTINE DIPTYCH

Diakonika of

S.

Chrysostom, MS. Paris Graec. 2509,

f.

232

v.

The date of the diptych is fixed by the names as between 1427-1439.

John VII Palaiologos reigned 1425-48, and married Maria Komnena in 1427:
Irene or Helene, daughter of Constantine Dragases prince of Macedonia, and

3:

Appendix

552
widow of Manuel
Hypomone before

Palaiologos (died 1425), took the veil under the name of

Eugenia Kantakuzena was widow
1450, when she died
of Stephen Bukovitz despot of Servia 1389-1421 or 1425 (Du Cange Fantiliae
bysanttnae Venet. 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, iii. 513).
:

*0 SidKovos
10 Kat

2)V

^IbiorrjCf)

eKaa-Tos Kara didvoiav e^fi

Tov dyKOTaTOu koI

MdpKOv

koi.

navroiv aai Traaap

oIkovjxvikoi)

naTpidp)(ov, ^iXodtov *A\c^aubpias,

'AvTiox^ias, Qfo(f)iXov *lf poa-oXvfxav

Kat vnep tov npoaKOfxi^ovTOS

to.

ayia dwpa

tov

Kvpi'to tco df(S rjiimp 6 Seivos

fVTifJuoTaTOv Ifpfias, tu)V crvfXTrapoPTOiP leptav, tov Tifiiov Trpea^VTepiov, t^s

1

eV XpioTft) diaKovias Kai navros ItpaTiKov Tayftaros

Yrrep (rcoTTjpias Kpdrovs viktjs koI 8iafiovrjS t5>v evae^eaTdToyv Koi (piXoxpivTotv

^aaiXecav

rjficoVy Trjs

fiopfjs p-ovaxris, ttjs

fiopaxi]!,

20

fvcre^cdTdTrjS koX (f)i\o^pia-Tov decrnoluT]:

ev(r^aTdTT)5 kiu 4>l\o)(pl(ttov decnroiPTjs

Tap evae^ecrTaTcip koi

<f)i.\o)(pi(rTa>p

fjficov

rjpiccp

'Ytto-

Evyfpias

^acriXecop ^fuop ^loadppov koi

Mapias
YTTep

fiprjprjs

Ka\ KaTaaTdcTfO): tov (TvfxnapTos Koa/xov Kal tcop ayia>p Toii

Qeov

(KKkrjcnaip

'Ynep

aTToXurptoo'fcos' rcov a8i\(f)a)p

fjfxoiiP

tu>v alxfiaXcoTuip, evodaxTfos Koi ivi~

(rxvafCDS tov (l>i\oxpi'(TTOv OTparov, cronTriplas tov rrtpieaTioTos Xaov ndvT<ov

25

Kai

ifatrcov.

INDEX OF BIBLICAL QUOTATIONS

AND

CROSS-REFERENCES
In the numbering of the Psalms, in the Greek texts the
Dr. Swete's numbering of the verses
simply.

The bibhcal

elsewhere the Prayer

LXX

Book

followed with

is

version

references are given for each passage generally in

followed

is

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
its

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.

3.

Cor

Tim

4.15
19
20

Psi
Tit

xiii

14

iv 22

2
iii

21

23

16

20

Corvii

Jo

xvii 3

32

28
29

Mk

18

Job

9
10

xxviii 9

16

Nah
Jo
Jo

17
8.

Psl 12
Chr xxix 9

ciii
i

19
18

ix

Rom
Is

Tim

Col

ii

Cor

13

Ps cii 14
XX 9

vii I

Ecclus

viii

22)

23

Psl 14

X 18

24

Ps xvi

Esd

9.

Gen

5
12.

Chr

xxviii 20

12

14
26

Th V 17
Tim ii 15
Th iii 2 Job
;

Mk

vii

Cor

II

12

Jo

33
24

X 30

iii

iv 18

12

16

Mt

29

Eph

32

Jo xiii I Mtvi 13
Psvi9; Mtvii33;

iv

33

iv 13
;

xiii

Ps

36

vi

cxxix 3
Ps Ixxi 8

xxi

Mac

Prov

Lk

23

II

14

11. 10

Phil iv 3

Lk XV

(Vulg.)

26

II

23

25

14

ii

xviii

Tim ii 4
Lk XV 30, 13
1

Mt

xvi 20

15

viii

10.

16

Rom

16

ii.

25

Ez

vi 3

Pr.

24,

4,

vi

Manass. {A. C.

xl

10

cxxxvii 8
7.

Tim I
Mt xii 29
Lk x 19

25

viii

Ps

vi 16

Rom XV 6
Ezxii9; xviii3i
I

Ps

24
26
27

Tim vi 19
Eph iv 26

5.15

23

41

Tim iv 18
Mac ii 2
Ivii

15

Is

15

19
20
23

ii

V 27

Tim

xvii 17
iv 23

30

Ps xc

25
26

Rom

XV 33

29
31

12

Cor xvi 20

30

Mk

31

Philii 12

II

Cor

15

Tim

21

Judith

23

26

Eph iii 15
2 Mac i 24

iv 22

18.

viii

16

25

20
22

25

17; I Cor
6 Gen xxi

Hebi

Is xl 22

16

Ps

18

xxvi 7
Jerx 13

20

Ps cxxxv

xi 31

Wisd

ciii

Ps

Job

xvi 2

8,

9;

16

22.

16

Job XXVI ii 25

20

Gen i 26
Gen ii 8
Gen ii 15

Rom

10

25

Islviii5;3Child
23.

Jobxxxii9; Wisd
xix 22
3

iv

28

11;

12

Ps

14

Mt V
Lk

44; x 22;
vi

Cor

26
29

Ps cxxxv 25
Ps cv 47

30

Eph

V 5

Rom XV
Tim

II

14

Ps

18

Eph V
I Tim

27

Mt iv 23
Ac V 12

29

Ps

Apoc

31

Jo

32

Ac
Mt
Mt

23
24. 6
7

cxliv 16;

10

xvii
ii

Phil

2
ii

Jer xxxix 19
2

Cor
iv

Jo
8

iv 22

cxl 5 (B)

Ac

10;

Ps

xi 31

30

Tim

xxiv 16

23

xvi 21

Ps

II

xxvii

13

Ps

22

xvi 19

Ixxviii

Cor

Cor XV

Mk

33

iv7

xi

27

V 12

^5

Mt iii 17; Col ii.T

i

Pet

xvii 3

Rom
Rom

Pet

19

Pliil

xvii 6

20.

Ps Ixxi 8

22

26

Job xxxviii 8
3
I4sqq Wisdviii7 -19

Ac XX

ii9

V5

Ps Ixiv 8

vi

Mt xxviii 20
2 Tim ii 15
24- 26 I Tim ii 2
I Tim i I
27

Nehix6; i Pet iii

22
Coli ] 6

20

Gal

21

23

25

vii

16

Ixxiii 15

Gal

18

Neh

Ixxvii 14

Dan vii
Isvi3

20

ii

Judith xv

Pet V

Ps Ixxvii

29

W isd

28

Wisd x

15;

Is vi 2, 3

2 1

17

27

32
19.

ciii

Ps

Ps 1

Rom

10
Is

18;

Corxi 25,26;

19

Wisd
Ps
Ps

20

viii

6;

ii

22

xii

15

32

21.

24
19

iv 5

ix 19

10

29

30

Wisd X
Dt

Lev

Lk xxiv 30
Mt xxvi 28
Mt xxiv 30 I Pet

iv 28

xi 4

Gen

Num

24;
26 (D)

Is Iviii 7)

20- 26

Ac vii 14
Wisd xix

xi

cxxxv 13
18

Cor

Mt xxvi

Wisd

34

iv

26

xiv 19

(cp.

ii

xi 23;

xxvi

20

iii

viii

Ps liv 20
Coli 15

Cor

Mac

18 sq.

cvi

Job
Gal

Cor

Mt

vi 10;

Rom

28

33;

16

Ps

iv 22

Cor viii 6
Wisdi 14; 2 Mac

viii

29

3
II

14

xiii

I5sqq.

Wisd X 6

Is ix

Pet

This

Col

32

xi 25

ii

Tim

x4

xi

Pet

Gen

lo

21

24

Phil iv 7

vii

17

Gen V 24

Heb

22

Mt

18

20

ii4

I Pet i 19
Jo X 29

Jo

30

16

17

iii

28

28
15

Mai
Eph

24
26

14

;;

Index

554

13

vii I

xvii 3

Cor
ii

viii

II

Phil

12

and

Biblical Quotations
24

Rom

25

Lk ii 14
Mt xxi

27

ix 5

Ps

9;

22

26

17

xi

6 b

Heb ix 26
Ex xxxiv 6

34.

Jer xiv 9
Is Ix 17

11

Ez xxxiv 16

15

Ps cv 47

28

Tim

Num

Ps cxx 8

38

Lk

25

Islvii 15

25

16

20

Ps

21

Gen

Ixvii

15

Mk

17

Lk

25

Num

29

30

ii

39.

vi

Ps xxvii 9
Ac XX 28

31.

38

Heb
Lk xviii

ii

9
xii 28
1

18, 19

3-2.

12

Ps

cxviii

13

cxlii

19

Ps
Ps

22

Jude 25

Job V

Pet

ii

33^

12

Rom

15
22

Heb
Heb

26

Apoc

xi 2

15

Lk

10

Eph

II

Pscxii5,6

13

Child 28-30

293 Ephi
45.

Num

vi

13

24

21^ = 365. 33

iib Jer xxxix 19

Heb x 19

12

Heb

xii 2
1

a:

i8

Lk

27
31

Heb ix
Mt XXV

33

35

Cor

xcviii 6

10

XV 16
ix 7

16

iv

xi 17

27

Heb

Ps XXV 8

33

Heb

X 19, 20

vi

19

Num

Heb xii 21
Heb ix 7
43 I Th V 23
49 4 Heb xiii 15
49 23-25 = Dion.
38

24

36

PSI17

Ps Ixx 8
Esth iv 14
153 Ps xxxiii 4

19

xi

ii

xii i

iv 19

3/^Lkiii4
5

32

Pet

i3
44. 2
I Cor xvi 20
44.7-11 = 84.11

Cor

Pet

24

Eph v 2
= 312.15
I Tim
17
PSCV47; Acxx28
I

Rom
Lki

3; Col

I Cor xi
47
34
47.16--48.243 = 319.6:
401. 14
20a Ps Ixiv 12

Ps

xiii

xviii

48

Jo

Is xliii 21

16--18

17

Ephi3

38

Heb

13

ii

4;

35

30

iii

11-

Zech

9
Ez xxxiv 15, 16
Dan ix 6; Lk

14
Hebxiii2o; 2Cor

33

iii

iv

Ephiv

Is vi 6, 7

33.

iv

14

38

ii

10

19
20

Eph

25 a

xii

204. 31

Jeri6;Hebix 14

16

Cor

13

46.27 4 '7.143 = 84.24:

xvii 10

32

20

32

Gal

xviii 2

Cor

19

Apoc xvi
PS1X2

28

18

17

34
ix 27

Jasi22

43.12-15 = 83. 23

XV

Heb iv 16
iTimvi 17; Mt

Psxxiii7; .SUS42

42.15
3

15
16

viii

Cor

27

Tim iv 18
41.2542.63 = 309.8^

Pet

xii

Ixxvii

2Thiii3

41.11

Jo

14

= 3'71. 24

Titii 13;

27

ii9
Pet

iv 6

40.9 = 381.11

40.26

48
24-6

31

39.17

xi 25
xxii

xii 2

13

= 3'71. 35

38. 5-8

34

14

10 b Jude 24

49 cxviii 143
Ps xxvii 9
Ps cii 4
Ps cxlviii 14

17

iv

vi 18

Psl3

39

Lkiv24; Joiv44
Dt xxvii 9 v 3',

/;

Lk
Lk

iOfl;PIebxi38

37.4-6 Psxxxiii5;

29

ii

Cor

37
2C

555

43Psli3

Ps

= 123. 33

36. 15-28

27

30

Is vi 3

I5<^ 2

xxiv 3

46

viii 28,

35. 18

36. 5-10

vi

xvii

Mtvii3
I Tim iii

II

34

14
29

Cor

25

26

cxvii 26
25

Chr

Cross-References

30

vii

E. H. iii. 3 2
2 Cor vii I
25
2 Cor xiii 14
32
33

Ac

ii

38

Ar.

92

;;

Index

556
50,

Tim

iv 2 2

Lam

4-6

viii

Lk

26

Cor xi 25, 26
I Cor xi 26
Mtxxiv 30; 1 Pet

i9<^ 2

23

Job v 8

Rom

24

Rom

25

Ps

25
53.

28
59. 28

Dan vii 10
Neh ix 6
Heb iv 16

29

3 Child 15

483. 33
12

13

16
17

15

Col i 15, 16
Ps XXXV 10
Job V 8

14

viii

27

cxlviii

4,

9
10

22

24

Is vi 2, 3

29

32

Is vi 3

Mt xxi
I Tim

Apoc
Pet

22

Cor
Cor

Psl3
Ps

28

60.30

Joi33
Mt vii 25
Mtxvi 18
Mt xiii 41 vii 23
Mt xxviii 20
Ac 1138; Gal iii 5
2 Tim ii 15

Ps XXV 6

62.

Col

Gen
Neh

17

Mt

21

Bar

24

26

32
56.

xxi 37

iii

ii

Gal

iv

25
26

57.11

57.13

Cor

Tim

xi

24;

xxvi 26

Mt
Lk

xxvi

26

xxii

19

1 Cor xi 24, 25
Cor xi 25

Mt

xiv 19; xxvi

27,28

61.

61.

13

vi

ii

61.5 = 100.32

Thv

23

Phil iv 9

Jo 3

22-29-137. 31
Is Ivii 15

24

32
Pet

Cor

Ac xx

16

viii

6; Phil

II

Gal

21 ^

Mt

26

Jo

27

Jo

vi 51

31

Joii4

xxviii 19

29

Ps xxxiii

Ps

cl I

Is vi 6, 7

Ps xxxiii 9
lib Lk XV 18, 19
35 a Ps xxxiii 9

42
iv 16

64. 12

15

28

17
18

Lk
Is

xxxv 10

19

Ps

iv 7

23

Ps cv 47

xvi 23

ii

Ps

Ivi

Mt XX

14
6

Ps CXXV

34 b Ps

xxiii 35

21

Lk

27aPslxx8

Numxvi22;xxvii

Ps cxiv 9

Eph
Jas

27

58. 5 = 95. 32

Mt

1 2

19

23

28

16

14
16

17

I Pet iv II
33
63. 2b Psxxii i

70
xii

Ixxxiii 2

ii

Ixiv 6

Lk
Heb
Lki
Lk
Heb

Tim

Ps

22

ix 5

xcviii

13

iii

I Tim ii
Lk vi 18
Neh V

14

Ps xxxiv 2
Ps Ixvii 31

Mk xiv 2a; Mt
2 sq.

30

-96. 23

xiv 19
1

ciii

Ps Ixiv 1
Ps cxliv 15, 16

23

Jovi 51

Ixxviii 9

19

30
60. 9

Ps

Jo

xi 23

v 15

9
20

37

Ephv2
Lk xxii

29 sq.

24

ix 17

Cor

Mt

10

ii

15

17
18

12

27
28

29

15

Ps xlvi 3

iv

19
20

25

54. 17

17

viii

21

55.

ii

20

ii6
Pet

Cor

18

30

Ps

vi 9

iii

Ps cii 10
Bar ii 27
Col ii 14

Ps

Cor xiv 32;

ii

19

23

21

Joel

Am

Heb

Ps cxlv 6;
xii 22,

61.

ii

Cor i 3
Jer xxxix 19

21

17

xxxii 6

19

99. 28

17

Th 3 Ps Ixiv 2
Neh xii 24; 2 Mc
X38
2

58.

xxii 20

Th 3
50. 1255. 3 = 85. 28
90.10: 482.19
10

1959. 9, 28-31 b -

14

41

iii

Judith

52.

cxii 2

64.38-65.14^ - 351.15
65.25 66.12^= 104.27
Ps iv 7
5
67. 2-8 = 105. 17
Dan ix 4 Thd.
67. 2

66.

Dt

vii

19

and

Biblical Qttotations
4
6

Ps

xxviii II

Jo

xvii 3

Jo V

17

20 I Th
Ps Ixiv 2
Col iii 15

19

10

81.

82.

33

Prov

70.

3
II

Ps cxviii 27
Zech iii 3
Ps xlv 3
Ps

84.24 85. 3 = 46. 27

<^

Rom

T9

Ac

32

40
71.

86.
87.

32

20

Heb

23

Rom

20

ii

5,2;

Pet

Th

73.

xxxiii

ii

Pet

10

Rom

74 16

Hab

75.

32

Is

38

Num

30
34

77. II

23
78 27
79 5

xvi 48
Ps xxxiii I
Ps cxvii I
Ps cxlv I

Cor

Ps

iii

14

Ixxxiv

C3
34
80 26
28

Ps

cxviii

Heb

iii I

Hebi3

26

106. 29

107.

Tim

Jo vi 56, 47, 54
Ps cxvi H-13
Gal iii 27; Jo iii 5

108. 17

26

Jo xiv

109.

Heb

31
35

Rom xiv 10;

v 7

Ps cxxxix 9 XXX
20 Mt vi 13
;

10

23

Gen XV

Pet iv II

Jo

18
22

ii

13

Cor

Pet

Wisd

26

ii

Esd

13

viii

31

Ps

Jer xxxvi 7
ii

20

ii

viii 7

xxxiv

32

Apoc

XV

25

28

Jo xix 34
I Jo ii 2

Th

xxiii 3

Apoc

13

4Rvi6;Dtx8;

Tit

16

ii

18

Ps

xvi 22

15

23

20; Tit

ii

97. 2- 5 = 337.28-32
2
2 Jo 3; Titiiis
i

xii

28

--58. 5
Ps cxliii

viii

113. 14114. 11=147.

20 202. 20
14 2 Cor i 3 2 Pet

114.

Heb xii 23
2 Th ii 13
I Tim vi 12
Ac ix 15

Num

Mt

Ps cxlv 15

37

xxvii 16

96.

II

ii

13

ii

cxliv 5

V 20

Ps xxxi 3

Tit

104. 4-6 a = 298. 26-29

104. 27-36 = 65. 25 3
34 Col i 12
105. 17-22 = 67. 2
Dan ix 4; Ps
17

95.32 96. 23 = 57.13

xcvi 8
;

xi 25,

ii

10

100. 32-35 = 60. 30

xvii 31

23

95. 17, 32

100.

29

100.

3 = 58.
1959.93,28-31
12
Apoc xvi 7
Corx 13
13

22

Ps Ixv II, 12
Ps cxlv 15, 16
Ps XXXV 2

Isvi 3
I

Cor

17

Jo

99. 28

20

31

24

liii 2

xxii

Rom

94.30

Lk

24

19

iii

xi 25

23, 24;

21

xii I

Cor

93.17

Ps xxviii 10
Ps XXV 6 Ii
Ps cxxx 3, 4

92. 12

13

Ez

32
;

Cor

Ac

19

X 22
xii I

24

Mtxxvi 27,28;

= 270.4 3

72 .20 -24

vi 51

Mk xiv

34
90.13

17, 18

20

Cor XV 4

Is xl 12

103. 38

Lkxxiii9;Mt

Jo xix 34, 35
Jo xxi 24
Ps xxxi 3

14
50. 12

xiii

xxvi 26

Ps cxxxii 9
Ps xxxvi 9 Jo i 9
Is liii 7, 8; Ac

Ex XV

26

Jo

II- t6

16
17

34-36

xviii

viii 2

xi

II

35

Jer

2- 6

ix 15

viii

Cor

vi 13

Ps

23, 28

40

xviii 39,

i8

26

Lk

Is xxxiii 5

85.28 90.10 =
--55.3

68 .11--22 = 143.11
69. 20

99. 12

85.13

iii

Col

48

b Ps Ixxxiii 8
I

27

32

84.11-14 = 44.7

21

68.

12

xii i

98.83sqq.cp.239.31sqq.

13

Mic iv 5
25 a 2 Cor iii i8

Pet

Rom

557

83. 23-27=43. 12
I Cor xvi 20
25

21

iii

Cross- References

Tim

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

Index

558
17

Rom

20

37

Lk

116.

29

iv II

32
12-2.

ix 2

Mk

xvi 20

Pet

Mt

Gen

Pet

Jo xx

20

<^

22, 23
2

13

Acxiii 10;

31 b Is

vii I

18

Pet iv II

123.

Mt
Mt

ix 35

21
22

Ps

xlii 3

24

Eph

26

Jas

27

Mk

28

31

Ps

35 h

Ac

36 b

22

Mac

xvi 16

Ac

Is vi 3;

26

Jude 24

Ps

xli 3

3 Child

23

Rom

24

Pet

ii

25

Pet

33

123. 33
124.

xxiii

Tim

127.

19

Cor

124. 4 --36. 7

Eph v
Ps

Ixiv 2

Tim

30
119.

Rom

ix 5

120.5 = 126.
119.17
26: 127. 10, 19,
23,27: 128.8: cp.
157. 11: 221. 6

120.

Z'

i8(^

Ps

30
Afb

Gen viii 22
Wisd viii 7

Ps

cii

xciii

13

II

Jonah

15

Is xxxvii 35

24

Ac

28

iv II, 2

xvi 17

124. 22

see 114. 23

Col
2

iii

Tim

15
ii

15

cii

4
;

Mt

Lk
Lk

xiii II

30
I, 2

Ps

cxlii

vi 18

10; cxlv

148.8: 204. 10

Judith ix

9
20

Ps cv 4
Ps ciii 30

21

Ps Ixiv II

24
25

Ps ciii 30
Ps Ixiv 1

28

Gen

29

Ps Ixiv II
Ps Ixiv 12

22

viii

24

Jo

Ps Ixx

25
26

21; cii 4
iPetii9; Jovisi
Ps XXX 17

Ps Ixxi 4 cxlv 9
Ps v 12 Ixxiv i
Ps cxliv 1
Ps cxxxv 25

Acxiii52; xivi7;

=^

iv

vi 51

22

Jer

xxxi

Neh

xii

32
128.

14

125. 9-17 = 50. 2-10

129. 3 = 164.
125. 21
27
169. 13
21
2 Th
3 Ps Ixiv

24; Ps

Jer XV

Apoc

Ps cxlv 6
ix 6

27

Apoc

Tim

vi 15

12

13

Ps xxxiv

16

Ac

17

Is xl 2

19

Neh

xiv 7;

cxlv 6

ix 8

ii

30
;

Jer xviii

20

xiv 7

26

16

Cor

Wisd viii 7
2 Esd viii 31

11

Ixxviii 13

121.1122.7 = 160.3:

18

Ps

Heb

23

Is

23

Pet iv II

223. 17

Psxxxviii II

30

118. 26-29 cp. 359. 34

vii

26

Col iii
Ephiv4, 13

7,S

13

II

Heb

iv 3

Mai

Jo

27

28

xvi 16

Eph

Mai

xxvi 12-14

Apoc

Ps ixxi 8
Col iii 15
Ps cxx 8

38

ii

xii

(3

20)

xii i

19

Gen XV

14;

ii

Rom

21-3

Rom

26
8

ix

14
16

vii i

17

Ixxviii

Wisd

7-10

Ps

15

vii

18
i

XV 3

18

Th

xxxii 20

Mt

15

Gen

22

iv 20;

2,

xxiii i

Cor

126.

xlvi 3

ll?. 3 = 365.
116. 26
33
117.18 Hebivis
20

30

Gen ii 15
Wisd xix 22; Neh
ix 17

Ivii

Tim

i5
V

29

Chr xxix 10

II

Eph

13-19

iv II

Mac ii 9
Mac ii

19Z' 3

ii

14

126.2 cp. 51.

379. 2

Cor

125. 29

X 35
X 36

Mt 122. 18-26a = 377. 9

xvi 15;

Num
Num

ix 35

118.

51

Tim
xxxvi

24

Ps

26

29

ii

Lk 70
Heb xii 23
Ac xvi 17
i

Jer

2 75 6

and

Biblical Quotations
Lki28

30

15

Ps cxxvii 5
129. llsqq. cp. 170. 5 sqq.
12
Mt XX 21
129.

Cor

Th

i8

Col

ii

16

Gal 14;

17

19
20

21

i 1

129. 20 -32 = 170.37

Gen

28

29

Lki 10
Ac X 3,

31

iv

22

Mt

4;

133.

xxiii 35

Mk

4;

13
22

Xii42

Mt
Mt
Lk

130.

Tim

Is xlvi 8

i8

Ps cv 46
Ps cii 4

21

Ps

Romxvi

29

Rom
Joel

20;

Rom

Num

xvi 20

134.

33
1

cxliii

X36
131. 10-12 = Clem. R.
I Cor 59 4
II
Ez xxxiv
1

13

Ecclus

xiii

14

Ac

15

Ps xxxviii 9

16

Pslviii 17
Eph i 21

23

Ps

Ixiv 2

10

iii

11; Is

Is Ivii

15

Ps

12

ii

20

130.

Pet

Ps

Ii

Lk

Pet

Is Ivii

18

i 1

xviii

Heb iv 16
Lk xxiv 49
Eph 9
Eph V 2
i

145. 6 = 316.

\\a

Pet

ix 5

Ac 124; Is Ivii 15
Eph vi 19 Jude

10

38

ii

145.

Ac

ii

38

Ps Ii 7, 8
12
Ps xxvi 6
28 Ps Ixxvi 10
146. 7- 26 a = 201. 17
147. 4--148.5=202.11
8

Ps Ixx 20

Rom

II

12

Eph

Ac

25

xxvi;

Th V 23
131.28 -132.1 = 50.26 135.31 136.2 = 59. 28
Heb iv 16
132. 2
31
3 Child 30
2 Tim
I Tim
12
10; Tit
32
5
21

38

ii

cxii 2

13

15

20

xvi 36

12

144. 20

14
15

Ps

15

Job xvi 18

Apoc

Ac

13

13

9;

vi

iii

Mic iv 5
2 Cor xiii 14

24; 3 Child 31

Tim

Ac

Ac

29

15

135. II

V 13

144. 4- 17 = 197.15

Apoc

143. 11 -26 = 68. 11

39

xxvi 28

Mali

29

27

3
8

II

Mt

Mt

23

xii

ciii

viii

Ecclus

10

vii

Chr

18

27

Pet

17

25

Pet iv

Ixxi 14

Is vi 2, 3

ii 1

xii

7;

21

iv6
26

Mt

Jo xiv 26

Jo XV 26

xli 2

12

12

30 3 R
Jo XV 26

Hab

142.

143.

Ps

Genxlix26;Num

25

iv II

Ac

= 179.

32

24

Pet

5180.

Dan
Heb

7;

17;

23

V 22

Ps

139. 29

ii

ii

Cor xii
Psl 20

21

Th

vii 12

X 35
Ps xxxix 15

xvi

137.31 -138.6 = 61.22

28 138. 20 Pscli

xxix 14

Apoc

Ixvii 15
i

133. 31 134. 32

2Th

Ps Ixxix

140.16^ = 396. 30

Ps Ixxx

32

Cor

30

ii9

131.

Psl3;Jerxviii23

133. 31 = 174.
23 178.16

30

27,

\^b Ps Ivi 6
Gen
Apoc XV 141. 9- 29^ = 342. \Qa

Mt

19

Gen XV

14
18

25, 26

xvii 31

130.27
28

Lk X

iv5

i6

20

15

XV

xxii 19

XV
I

xvi 7

Cor X 13

13

xiv 19

Cor xi26

15

ii

137.

xxvi 26

Mt xxvi
Mt xiv 19
Lk xxii 20

28

Jo vi II
I Cor xi

Corix 25; Joiii

12 2 Cor iv 18

129.33 sqq.cp.l71.24sqq.

20

ii

559

vi 13

15

Pet iv

Apoc

II

23;

xi

Ecclus

25

Cor

13
i6

Cross-Refercnces

Mt vi

113. 14
Ps iv I

cp.

14
29

34

2 Th
Lk X

ii

19

56o

Index
8-24 = 124.
204. 10-26

148.

22

157. 2

158.

30:

Jude 4

= 220.

119.

cp.

17/^

10

Ps

xxiii 2

12

Is

xxxv 10

Ps Ixxxvi 15

15

Tit

148.

32149.35 = 205.

Mk

16

7: cp. 115. 36sqq.

12

Cor ii 9
Job xiv 4,

149.

150.

6151. 36 = 210.8

Is Iviii 6

Heb

21

vi 19

151,27

Num

33

Num

Ps

X 35;

152.

*ib

Cant

Mai

X 36
10

Ps

14
153.

Dan

19
20

cxli 2
2

Tim

Jo 3

153. 12-29

161.

= 212.14

Ecclus

12

25

Col

14
15

16

Job

Eph vi 19
Ac iv 33
I Tim i 13
Ac ix 15 Gal

Is xxvi 12, 13

Tim

39

Micviii4;Lki75

Eph

Rom xvi
Num X

25

24

Mt
Ac

163.
i

25

Gal

37

153. 37

iv 23

vi

Jo

14

ii

154.
Cor

Eph

14

vi

iv

156. 19

Mt

Rom
5

xiii 17,

xix 20

Heb

ix 7

xvi 20

Heb

30

Ps

31

Lk

167.33
32
37
169. 26

xiii

29

ciii
ii

15

Jas

13

Ps

15

Jude 24

Tim

ii

Lk

Cor

ciii

Chr xxix

24

14
3 Child 19

25

Dan

xii 2

26

Ps

27
28

Mt XXV

II

Ii

Jer ix

12

180.

11

Rom

xii

Isli8

15-20
18L 15-23 Eph

cp.

5-7, 3

26

PZph

27

29

3 Child 31

30

Is vi 6, 7

Jer xiv 9
ii 15
182.

xi

37
i

18

Cor v

Cor
Cor
Cor

xi

190.

3: 234.

30

xvi 22, 24

Wisd

Jo

129. 11

10

3 Child

30 Ps Ixxix 14
179. 4-9 = 53. 14-19
179. 9
180. 12 = 133.
32
134. 32

cp.

25

sqq.

Ii

37191.

Ixviii

ii

ii

180. 19181. 2

37, 38

Tim

xvii 31

Rom

Cor xii
Ps civ 30
Ps

12

22

170. 5sqq.:

16

II, 12

Ac

31

Pet

Romxvii6; iCor

168. 22

75

Ps Ixv

xii I

21129.

155. 11-22 = 218. 2

155. 25156. 10 = 219.
14
26

Heb XII

29

Ac xii 24;

9
10

ix

15

155. 5-7 cp. 216.4

5

Pr. of

xvi 16

164. 14-25 = 125. 6-17:

228. 3-14
164. 27169. 13 = 125.

7, 8

ii

33

Tim

164. 12

Ps Ixxx 14, 15

Lk

178.

10

ii

Phil

Manas.
174. 23178. 16 = 130.
27133. 31

Ps

35;

15;

13

vi 16

v 10

= 214.

154.19-34-^= 216.20-32
29

26

vi

Eph

20

28

17

19

iii

173. 10

= 22'?. 25 sq.

Rom

36

15,

= 215.

Eph

Phil

163. 11-13

Mt

172. 19, 30

iii

ii

30
154. 4-15

Ac

15

iii

Ps cxliv 13
171. 24-35 = 160. 28:
cp. 129. 33 sqq.

ii7

15

ii

18

Rom

38

162. 38

15
17

iii

171. II

Ixviii I

18

20-32

5
xi 26

161. 30 = 121.

xii 22

13

iii

Wisd

1122.3:223.12
Heb vii 2

3
II

iv 22

Lki4
Tit

5 (Ixx)

Heb xii 22
170. 37171. 15 = 129.

Via
160. 5

iThv28;

34
37
158. 14
20

23

34

158. 34159. 31 = 119.

Ixviii I

vii

Ps ciii 4
Ps xxxvi 7

21

^b Jer xxxii 19

20

iv

34

xi 27
iv 17

and

Biblical Quotations
14 Lk xi 2 Mt vi 9
24-29 cp. 136. 11-17

21

Cor X 13

25

27

Eph vi 16
2 Tim ii 14

183. II

16

Epli vi 24

29

184.

25

Mt

Jo i 29
Ps Ixxxvi 15

184.31

xvi 18, 19

Tim

iv 18

Cor XV 52

Peti 17; Mtvi

Mt

23

Lk
Lk

Mt

10

vi

13

27

Wisd
Ps
Ps

1-3

ix

cxiii 6, 7

10

Heb

vi 13

Amviiiio(iMac

30

27

139)
Cor xi 34

Eph

Pet

24

25

Eph

31

39
41

197.

Ps cxix 18

29

Eph i 4 Gal i 4
I Tim iv 8

31

198. 14

Heb
Eph
I

= 228. 17-21
Apoc xi 17; Mt

10

Pet

ii

Pet

Phil iv 7

17

Rom XV 33;

35
36

Hebii; Acvii35

199.

200. 25

22

Heb

23

190. 2 = 231.
6-12

Heb
Jo

Mt

Cor

vi

33
xvi 16

vi6
201. 17 -33 = 146. 7 a
22

28

42

Ps Ixxxi

32

14

ix

Ephi3
38
220.30222.4 = 157.2

12

ii

Lk
Lk

219. 14 33 = 155. 25

222. 14

Phil

Is ix 6

Jo

27

Lki35

16

21

Is vi 3

23

II

15

20

29
18;

xiii

17

Isvi3

218.

xii

iii

189. 19-23

iii

217.34

197.15--198.11 = 144.4

27

Pet

Ps xcix I
Ps cxiii 6
Heb x 20

21

ii

ix 19, 21

Pet

Hebix4

Rom XV 16
212. 14-30 = 153. 12
I Cor xvi 22
32
213.25 Jasii7
214. 11-22 = 210. 8
214. 30-36 = 153. 37
215.15-31 = 154. 4
21
Col i 12
216.11 Is vi 3
216. 20-32 --154. 19/;

10

Ii

33
4

Jo XX 19, 26
Jo X II
Mt ix 36

vii

31

22

212.

xii 7

Is Ivii 15

189.6-16 = 125. 7-17

189.

50

Ps cxix 116

28

19

xvii 5
vii

17
18

Pscxviii26

187.22

32

13

II

12

Ps
Ps

35
196.

6,

9,

\b

186.

Psxx6

186. 4 = 240.
17 241. 21
I

Ps xvii

195.

185. 20

343

see p. Ixxvi 10

21

185.15 = 238.
I

33

IsliS;

19

193.

22
185.12

21

iii

561

Eph iii 21 209.29 Pslxvi 13; xlv9

190. 37
191.11 = 234.
30 Ps cxli 2
15
235. 3
210.8211.16 = 150.5^
191. 16 -25 = 235.14-23 210. 8 Apoci 17
18
2 Chr vi 21
1 1
Apoc iv 8
34

183. 22184. 12 = 235.

33

Eph

Cross- References

Is

Lk

I, 2

xvi 17

18

Ex XV

19

Ps

30

Mt

31

Mk

32

Jo

36

Is vi 3

37
38

Joi

Jo

14

II

cxi 6

xxiv 35
iv 9

iii

36

223. 12 -225. 30

Ps cxvii

= 160.

202. 7 -203. 13 = 146. 226. 5 Jo xvii 5

35
Joi 3
8
Mt i 20
2
204. 10 -26 = 148.8
Ac XX 26
32
190. 2-8 = 232. 6-12
204. 30 205.5 = 46.27<^ 227.11 Wisd ii 23, 24
8-12 I Cor xi 23- 205.7--206. 17 = 148.
17 Lk ii 14
26; Mt xxvi 26,
32
23 Rom XV 16
27 Lk xxii 19 208. 10 Ps ciii 4
228. 4-14 = 164. 15-25
190. 14-18 = 233. 5-10
26 Eph ii 20
228. 17-21 = 189. 19-23
190.

Joi 14

190.18-23 = 233.26-29

31

Phil iv 3

o o

v29.

Lkxi;iCorxv6

Index

562
230.

Ps

20

Mt

i6

ii

xiv

Apoc

Mac viii-xii
231. 6-12-189. 23 -

247.

12

Dan

vii

19

Is vi

2,

29

3 Child 31

lo
3

232. 6-12 = 190. 2-8

9

Tim

12

Cor

10

xi

23

249.

Jo

34

19
6

Lk

36

Psi

Mt

xiv

19;

xxvi

26,

27

19
20

Lk
Mt

24

Psxl

.^2

Is vi 3

38

Ps

38
8

250.

37

15

vi

Ps xcii 13, 14
Ps cxliii 2
Ps xxvi 6

26

Ps ex 4

Heb

I Cor xi 26
37
233. 5-10-190. 14-18
233. 26-32 = 190. 18-23
36 Ps cxiii 2 cxviii

31

Psiv 4

20

Ps

44

P^

li

Jo xix 34, 35

Psli4

17

.frenda)-185. 20-

256

Psxli 13

Ps

Ps cxlv

Mt

I,

Ps cxlv 21
243. 11-17 = 192. 10-16
Num vi 24-26
244. 2
2

Ps

Ac XX

261

19

vi

Ps

14

ii

xxvii 15

Apoc V

10;

Pet

Pet

iii

Psxl

Ps xxii 26
Psxli 13

Ps cvi 46; xli 13

Ps cxlv I
I
Ixxxvii
22a Ps
3

Psxli 13
Ps Ixxix 14
2'70. 4-12/^ = 72. 20

270.

II a

Mt

xxviii 20

\\b Pslxxxvi5;

27L

Is vi 3

Ps xlvii 5-8
Psxli 13
cvi

Col iii 14
Ps Ixxix 14
Ps Ixxix 14

Jo xi 25
Ps xxvi 6
21
Ps xli 13

46

xli

Hebi3

272.

31

Ps
Ps

Ixviii

Psli9,

32

Coli

15

34

Heb

xi 3

16

Ps xviii 10;

22

Lk
Ac

Tim

36

Rom

4^

Mt iii
1 Tim

ciii

ii

xii

17
iv 5

Rom

273.

2fi

274.

Hebxiiii5(Hos
xiv 2)

33
Ixviii

18

Jo XV 26

29

32-35

281. 33
282. 16

xxiv 50, 51

9-12

\(yb

XV 16

xlvii 5

10

34

Ps cxxxiii

25

16

Ixxxiv

24

xxviii 10

28; iPcti

Mt

23

Psxi4

Ps

19

Jo viii 12
Joxii3;Lkvii37

14

vi 9, 13

Is vi

Ps Ixxix 14
Ps xiv 7

Ixxi 7

268.

269.

21

Tit

13

14

Ps xxvi 8

17

4
30

xxviii 19

20

25
258 6

Is vi 3

242. 26-36

243.

Is vi 3

30

23

241. 8-21 = 185. 27^

26

16

3.

33 a
8

Lk

31

255

241.

II

14

239. 31 sqq. cp. 98. 1h sqq.

240. 19-27 a (see corri-

cvi 46, xli 13

Mt

29
254 6

267.

Psxlil3

253 18

xxxiii II

Tim vi
I Tim iv
Lk 17

32

cxlvii 3

ii

14
16

Ps

252

Ez

ii

Ps xcvi

17

iii

36
251 18

26

Cor

"9

27

Eph

12

14
266.

Lk xxiv 49, 53
Aci 8
Mt xxviii 19
Ac xix 5

Isvi3

xiv 22-24;

264.

cvii 3

xxii 19, 20

238. 22239. 13-184.

31
289.15 MtviiiS

Lk

262. 14
263. I

14

ii

Mk

235. 3=190.
234. 15
191. 11
37
235. 14-23 = 191.16-25
236 24 = 183.
235. 29
22
237. 1-12 = 184. 4

35

X 19

Ps xlvi 7
Ps cxliv 15

25

xviii 2

18-35

vii 50
Ps xxix 10

248. 14

190. 2

Lk

17

12

xxviii lo

22

238.

283.

Heb iv
2 Th ii
Ps Ixv
Jude

16
13
II, 12

233

Jo

Cor

iv 17
xiii

14

and

Biblical Quotations

24

I Chr xxix 18
Romxiii; Ilebx

26

12

295.21

Col

284

Lk

36

Tim

37
38

Cor

iii

lo;

vii

Heb

xii 22

Ps civ 4

Is vi 3

Apoc iv S

10

Apoc

vii 12

10

Ps

xlvii 5, 8

24

Eph

19

Ac

25

Jo 13; iCorviii6

298. 26 -29a = 104. 4-6 a

27

Is vi 5
Gen xxviii

299.

14, 15

iii

37

Th

Joel

Ps XXXV 19

ii

25

ii

Ixxxvi to

37

Apoc XV 3
Ac XX 28;
2

Ps

Ps

Tim ii
Mt xi 25

27

Ps Ixxix 13
Ps xxvi 6

xviii

2a Lk xxiv 39
vi 51,

31a 1 Tim
32(^Pslii

311.

Col

Tim

Cor XV 23

18

Rom

vi

xi

cvi

46

Tit

iii

22

Tit

vi

54

xli 1

56

25

3ie

V 24

Ps

12

25

iv

Ac

4
23

Mk

Gen

13
15

24
28

Ps
Ps
Ps
Ps

Mt
Mt

17

iii

20

29

16

Tim

Cor

iv I

22

Heb

23

24

xiii

15

Cor xii 6;

Heb

ix 7

12
iv

Tim

Cor

Lk

vi 13

27

XV 13
Phil iv 18;

14

iv

Rom
Rom

XV 16

xviii 20, 19, 5

28

Pet
i

X 26

29

312. 15 -21/; = 32. 16

see 310. 28

Cor

25

002

Tim

xxvi 9
xvi 7

Heb

iv

12

iii

xxvii 9

31

Lk

6;

Rom XV 13

XXV 8

Ps xix 6
I Cor xii

Ps

Jude 24 3 Child
30 Heb v 7

17

29

312. 26

17

iii

T4;

xxiv 12

Ixiv 2

xi

Cor

viii 28,

I Tim iii
Heb ix 7

Jo
19

Ps

12

16

14
10

23
28

iii

Apoc

xi

Ixxxiii 9

Petii9; Jovi5i

Gal

4 I Jo iv 9
30
5 Ps xxxi 6

Coliio; Joxvii3
= 144. 20:
197. 30

Rom

iv

11 -29 a

316. II

Ixvi 7

Pr. of Manas.

13
ii

Mt

21

33

Gal

19
22

18

15

2 2

13

vi 53,

10
i

Ps 1 3 Neh xiii
Ps ii 4 cxii 5

ix 15

iv

50

XV 13

12

315

Jo
Jo

xxvii 9

29

310.12

20a Psxli 13
2lb 2 Cor ix 15
293. 17
2 Cor xiii 14
28^ 3 Child 29, 30
ciii

xli

iii

290

Ps

Ez iii
2 Cor

30

289.

30

Rom

26, vii 35;

18

74, 75

18

Ephi3

9
12

Mt XXV
Mt XXV

Pet

18

iii

19
22

9b Jo

Lki7o
Is Ivii 15

xlvi 9
1

Lk

Jer 16; Pslxxxiii

419. 9

19

Cor

17

3
12

II

10

17

23

Gen

Lk xxiv 49
I Tim
17

Ps
Ps

20

xviii

34
9

Chr

Jude 24
Isvi 3
Ps viii 3

309.8- 310.7a-41.25:

Mt

304.

Ephi6

21

303.

Joxvii3;Psxxxiii
8

15

13

45
5

40
301. 4

I Cor xi 23-25
Apocxvi7;Pslii
Ps ciii 10

4
43

23

15

27

314

14

ii

21

25

12

26, 27

Jer xxiii 24

297.

cxviii

Wisd
Wisd

18

xi 2

563

Is Ivii 15

4j 5

12

iii

23

313

Pslxviii35;xlvii2

38

294.

vi

Ez

xxi 9

Ps

28

Mt

Mt

285 12

288

Lk

296. 10, 18

xxxii 30

287

14

29

286

xi

9-13

Thvi5

Dan

Cross-References

15

iii

28

22

ii

Cor

xix 22

317.

Cor

12

viii

34

Wisd

Index

5^4
Ps Ixviii 14
Ps Ixiv 2 I Tim
ii7
Ps cii 4
;

28
320.

Cor

Ps

vii I

15
18

Rom

iv 14;

321. 14

Tim

1 2

Cor

318.

19

Eph
Col

25

27
322.

Wisd

27

This

Pet

Ps

15

Job V 8;

Chr

xxix II

Zeph

21

22

Mt XXV

23

29

Ps

14;

iii

Lk

iv

Rom XV 13

cxlii 7

30 Wisd ix 4
319. 6- -320.16 a

47.

\Qb
6
7

9
II

Am

iv 13

Heb

xiii

Ps XV II
Ps ix I
;

Tim

vi

1 2

Lk

Rom

iv 14;

Cor iii 6
ix7

Heb
ii

Neh

Pscv

15

Ps XXV
I Cor i

xiii

7
2

Job v 8

21

3 Child 31;

23

Dan

24

326.

Wisd

25
26

Heb

28

Wisd

30

Jo xiv 8

31

Heb

Tit

Ps

22
I

Tim

Is vi 2, 3

26

20

Jo

Joi 9
Jo xiv 17

Rom

13

14

Pet

17
18

Heb

x29;Pscxliiio

324.

10

Bar

ii

Phil

iii

Rom
Rom

ii

27

28

Eph

29

Rom

30

Tit

6
9
10
12

10

Is vi 2, 3

13
16

Mt

18

vii

xxi 9
Ps cxliv 5

viii

3
22

Cor XV

Col

Ps cxviii 91
I Pet iii 22

Dan

Rom

Tit

Col

29

Joi 18
Gal iv 4

24
26

23

21

V 12

14
viii

viii

17

31

15

37

Phil

10; Jo xvii 3

Pet

14
ii

9
V 26

ii

XV 16
14;

Mt

xvi

26

327.

viii

iii

Jo xiv 6

ii6
I

Cor

Heb

29

10

iv 12

2, 3

ii

13
16

vii

liv

Phil

10

13
;

Heb

27

xii

ii

18

iii

21

vii

Cor

Rom

22;

19

Eph

XV 16;

x 26

Mt xi 25
3 Mac ii 2

Gal iv 4; Eph i 10

Heb

13

iv 16

Rom

19

12

Lk
Apoc X 7

Ac

Petiis

XV 13

Hebv

27
22

Is viii 20

xii i

30, 24;

Cor

ix

15

10
2

Gen V
70

V 20

iv I

Esth

13

15

17

15
323.

Heb

3Childi5;Psli9

12

14

ix 10

xvii 10

Cor

cxliv 5

V44

78

Chr xxxvi

Rom

Lk

30;

18

iii

325.

9-17

iii

17

15 ; Jo i
49; Islvii 15
Ps xxiv 16

19

23

iii

Esd V 40

xxiii 7

Gen
Gen

Lk

Job

iii

31

Th

Ps Ixiv

Tit

ii

Jo

II

Gen

2Thi3;Pscii22

Jo

16

ii

18

see 125.

19

3 Child 4, 7

19
3 Child 10
Ps cxxxvii 8

Jer

Pet

xxxviii 14

Ps cxviii 1
2 Cor xiii 14

vi
i

14

17

iii

68

cxviii

18- 26

iv I

12

13

xi 15

Lk xii 42
Hos ix 7

XV 13

21

Ps cxliv 14;
i

10

3 Child 30

II

14

viii

Lk

Eph V 2
Gen iv 4
Gen xxii

28

Jude 24
3

Rom vii
Rom vii

14

Eph iv 10
Ac ii 24
I

Cor XV 4

Ac
Ac

ii
iii

24
15

Cor XV 20
Col i 18
I

Hebi3
Mt xxiv 50 Rom
;

ii6

27 1

and

Biblical Quotations
24

Mac

25

Cor
V 2

26

Jovisi
23

27

Lk

xi 23

Neh

Ps

15

Mt

xxvi 28;

Lk
Mkxiv

24

Cor

xi 25, 26

Rom

xii i

Dan

ix

18; Tit

Th

V 14

Ps cv 47

Lk

25

Ps Ixxix 3

Dt ix 26
I Cor viii 6
Philii II
I

Tim

14

Ps xxvii 9
Ps Ixx 8
342.16343.5 a = 141 .9

vi 18

29
342 6

Psii

29

Cor

337.

II

14

Cor

Heb

xii

Psiv

Ps

xi

34

iv 16

70
xii

23

14
25

Rom

xii i

26

Jo

12

27
28

Pet

338.

iii

Cor
Cor

14
18

20

19
22

iv 18
ix 25

Heb xi 38
Tim ii i; Jer
xxxvi

Chr

xxii

PSVI3

Judg

Ps cxxxix 8

339.

9
16

xviii

16
21

30
6

Ps xxvii 9
Ps XXV 8
Ps xxvi 9
Ps xvi 7
Ps Ixiv 6
2 Thess i 5

22

Rom

24

Ac
Lk

vi 3
xviii

13

Ps

Ixvii

36

Rom

II

19
xxviii

343 12

Rom

xii

Ecclus

XV 13
Is xxvi

31

Mt

Rom

24

XV 6

Ac

25

iv 32

Ixxi 8

28

27
28

iThvs

20

28

Ac XX

24

Mic

14
16

15

II

iv 14;

337. 28-32 r^e-?. 2-5

23

ii

cxviii

xi 17

14

Lk

xii 1

Tim

Phil iv 9 ; 2 Jo 3
Tit ii 13
2

Tim

iv 22

Ps Ixvii 21
Tobit xii 6
2
2
2
I

Cor vii I
Cor i 12
Cor xiii 14
Cor xi 34

24
26

Eph

27
28

Apoc xvi 7
I Cor xi 27, 30

13
20

iii

Cor

vi

19

Cor v 10
Cor ii 9

Heb

iv 16

39

iv

Rom

10

17
18

14

xiii

19

viii2i

335. 19 Judith ix 1
2 Tim ii 15
336. 7, II

vi 51

Cor x 17
Cor xiii 14

Eph

10

13

Rom

ix 18; 3

Apoc

331 12

Ez

15
18

Cor
viii

Prov
Dtviii

cxliii

13

Dan

Prov iii 6
I Cor X 16

28

333

28;

28

21

16

341.

xxviii 16;
;

10

16

29. 31

Mt xxvi

Ps XXV 6
Ps cv 4, 5
68
Ps Ixiv 1

Heb
Lki
Heb

Col

24

22

xiii

iv 18

20

25

68

14

Tim

Tim

Psl3

5,

xiii

332

27

15

22

Wisd

viii

cxviii

Cor i
ii7

14

17, 18

iPetii7;Lkxi2
2

13

21

Jer

565

xix 6

iii

Jo

ii

iii

xxvi 27
xiv 24

Ac

Tit

xxvi 29

xxii 20;

17
18

Jer xviii

Tim

Ps

Mk

330 10

13

28

22

27
334.

10

329 13
16

Is xl I

340. 13

xxxvi 7

Mk xxvi 26; I Cor

19

21

25

20

Mt
Mt

18

15

Ps Ixxxviii 14
Ps xlvi 4; Ixvii

xxii 19

xi 24, 25

Ez XXX

13

31

V 2

30 Mt xxvi 26
328 I- 3 Mk xiv 22
5

II

Corxi

Eph

Eph

Cross- References

344
;

345
346

3
8

4
13
22

23

347

iv

Pss cxl, cxli

Ps
Ps
I

cxl 2
Ixvi 7

Tim

ii

Jer xiv 9

Ps

II

12

10

xiii

cxviii

135

Jo iv 18
iCorviis; iTim
1

ii6
22

Ps
Ps

26

Mt

21

xlvii 2
cii

xii

4
36

Index

.S66
a48

Ps Ixiv

Tim

19

Gal

30

Lk
Ac

13

Psl3

376. 14

Ps cxl

13

iii

ii7

Eph

Ps

xxiii 7

II

Ex

xl 4

'4

ii

33

Thv5

31
34'.> .

3
5

Ps xxiii
Col ii 3

Tim
Heb V
I Tim
1

33
360.

ix 7

17; Job

V9
16

Jo vi 56
2 Cor vi 16; Col

19

24

Heb

25

17
8

Ps

iiii6

3:'0

351

Pet

30
352

i 1

Ezra

Tim

10

Judg xviii 6
Mic iv 5

17

19

Pslxxiii 13

21

353 ^3
20

Lk i 49
Jo XV 26
Ps Ixxviii 9

354

Mt

Is Ixiv 9,

Tim

vi

iv 7

Ps

370.

Ps

Ps

30

Mt
Lk

41
355.

vi

13

xviii

13

Is Ixi 10

17

Ps
Ps
Ps
Ps
Ps
Ps

cxxxi 9
XXV 6-12

17

Lk

xviii 13

29

Ex XV

cxvii 26

30

3Child32;\Visd
ix

ex viii 73
cxxxii

xvii 33

xliv 4, 5

Ps xxvi 9
Ps xvi 7

Jas

17

Ps cxxviii 8

Lk

412.

8(5

Ps cxxxii 9

68

II

413.

10

Job

<2

29

ii

Tim

16

vi

lb Psciv 2
4 Bar iii 37
7

Heb

iia Ps

vi

xciii

20
6

civ

Eph vi 14
45^ Eph vi 17
46 Lk X 19
i6rt

38. 5

414.

6,

iv 6

415.

18

416. 27

Cor

Eph

xii

399.

372. 2<^ = 36.

2

18

Ps xcviii I
371. 5
Ps cxvii 26, I
19a Ps xxviii I, 3

24
26

Ps xxvii 9
Ps XXV 8

27

cxviii

15

Gen

30

16

vi

iii

22

iii

Ivi

xxix 13

Ps

371. 24

Lk
Ps

30
397.29
398.

14

42

Ps xxvii 9

23

26, 27

Ps

6, 7

I Tim i
Lk xxiii

396.12

31

9
14

33
38
856.

cxliii 7

Is vi 7

19

25

3/^

Mt xvi 16
I Tim i 15
Lk xxiii 42

395. 26

42

xviii 13

Titiiii

cxiii 3

Tim

27

Tim

X 19

369.

22a Gal

13
8

Heb

10

Lk

cxiii 1-3, 5

Ps cxvii

393.

41

368.17
30

cxxxv 24
28

Ps cxl 5
365. 16
Ps cxiv 1-3, 5
365. 33366. 9 = 33. 11
116. 26: 421. 14
366.17 Pscxls
29 Ps cxvii 1-4

14

Ps xxvii 9

Ps

2, 3
see 370. 30

21

Lk xxiii
PSI17

Ps xvii

392.33

126

cxviii

35

3 2 see 37. 4-6

18

2Thiii 5;

20, 21

Lk

19
394.17

31

Ps xvi 8

31

Lk ii 14
PSI17

15

364.

viii

13

Lki75

382.28

Jo V 20

Ps

Ps

379.37
380.14
381.

34

xviii

Ps cxxxiii

31

iii

xxi

Lk

18

21

\\a Lk

378. 26

20

21

viii

377.

xcii I, 5

ii

cxii 5,

ii

3
Ps xvi 8

33

Lk xi2

liii 7,

Hab

II

Philii II

Ps

34
362. 4

vi 19

353 .15 -25 = 64. ZSb

18

iv 16

Cor

Mt

361. 13

18

Cor

14

33

32,

Jo i 29; vi 51
Jo xix 34, 35
Ps xliv 10

19

2ia Mt xxiv 29
23

viii

Is

Lk H13 357.15

xxii 19

30 I Pet ii II
372.17 Aciv33
373. 6 a Mkxii 30
12 a 2 R vii 27; 2 Chr
XX 6 Ps Ixiv 6

l%b

Is Ixi

10

Ps xxvi 6
Ps xliii 4

417.31

Gen

418.

10

Rom iv 25
Rom viii 26

14

Eph

18

419. 9- 26(5-309. 8a

and

Biblical Quotations

27-30 = 360. 7
33-39 = 359. 34

420. 21

Zech

421.

Mk

426.

10;

Ixii

30
6

13

435.21

iii

Col

Jo i 29
Ps xxxiv 8
Ps cxlviii I,

452. 26

16

Mt xxi 9
Mt xxvi 26
Mt xxvi 26-28
Lk xxii 19, 20

453.

Ps xxxiv 8

li

Tim

37
437.

5, I

28

Tim

Cor

vi

2 Tim ii
Heb vi 9

444.16

Tit

24

Dt

15

431.
318. 4

\^b

446.12

vii

Ps xix

ii

Eph

Mt

24
26

Jo

iii

18

xxvi 26, 27

29

Rom

ix 5

453. 32-36 = 396. 3,2, 19

Eph

Jo xiv

455. 22-32 = 397. 29

34

vi 15;

ii7

10

56

vi

Cor

14

38

xxxii 4

Tim

454. 27/^

15

13

Ixxxiv

23d! Is vi 3

Dan

16

xi 24, 25

443, 35

17,^

8; I

Ps

456. 23

Ps

cxiii 2

Jas

17

Tim 457. 8, 9, 15-17 = 399.3

Lk vii 50 2 Th
1 2
.r

vi 54, 51

451. 24

440.29

431. 16

II

Isvi3

Phil iv 7
Jo iv 23

36

viii

ii

13

436.

Pslii

15

Cor

li I

429. 10

430.

14

34

26
450.

2Thi3

428. 13

32

Phil

<^

xvi 16

iii

Ps xxxvi 9

32

448. 7-18 ^--392. 32

2 Chr vi 30
8
449. 19a Col iii iii
24^ Mt xvi 16

33
3

Ps xxiv 7-10
Ps cxviii 26
Ps xxvi 6

Rom

567

Jo
Jo

Ps Ixv I
Ps Ixv 4,
Ps Ixxxv

25

Hab

434.

<5

31

34
40
432. 25

Ps

14

Is

Ixviii

423. 5-13/^-368. 6
424. 18 3
26
313. 4
424. 21-27 =373. hh
425. 10

Ps

26

10

a Psxciii

2lb Ps

447. 13

rt;

421. 14-19 = 365. 33

35 422.35<5 = 310.
16312. 9
422.

432. 26^?431. 21
377. 9: 379. 2

ix 9

xi

Cross- References

iii

16

GLOSSARY OF TECHNICAL TERMS

Rite or liturgy

language

is

to with

referred

is

thus

a capital;

referred to without a capital

thus

slav.'

a rite or liturgy includes but one language, reference

and the language

liturgy

to be understood;

is

is

'

Byz.'

= Byzantine

made only

rite:

Where

old Slavonic.

to the rite or

thus 'Syr. Jac.,' 'Nest.,' 'Abyss.'

mean

severally the Syrian Jacobite, the Nestorian and the Abyssinian liturgies, each

in its

own

language, syriac or ethiopic.

Where

several languages are included in

name

a rite or liturgy, they are given in succession after the

which
'

is

Byz.

S.

not repeated (and

arab.

James and

S.

slav.

'
.

of the

rite

or liturgy,

has not seemed necessary to label greek words)

it

thus

the greek, arable and Slavonic of the Byzantine

Mark have been

rite.

so assimilated to Byz. use that they are generally

included with Byz., and the Syr. Jac. and the Copt, liturgies are then treated as the
norms of the Syrian and Egyptian rites respectively, and syriac and coptic are
assumed to be their leading languages. Except where it is otherwise noted,
Chaldaean usage and terminology may be assumed to be identical with Nestorian,

but this has not always been verified and by

way

of precaution

'

Nest.* has been

Only illustrative references are given. Cp. Clugnet

Dictionnaire grec-fran^ais des noms liturgiques en usage dans Veglise grecque
Maclean East Syrian daily offices Lond. 1894, pp. 291-301.
Paris 1895
used rather than

'

Persian.'

A. English &c.

Abba

(from syr.

greek in copt.
eth.)

title

and of

lit.

'

father

copt.,

Egypt.,

' :

sounded anba

of monastic saints (cp. 485.31)

Absolution or Penitence, Prayer

(1) to the .5W?, before the

lections, 148, 205, cp. 115

(2)

to the

also 194. 9

Father, before communion,

Detached from the liturgy the agape

Agape

{or^awt]

Jude

2)

common

{tpavos) originally preceding the

eucharist and with

it

intention, reproducing the Last

{KvpcuKov Suirvov

not in

in effect, if

Cor.

xi.

Supper

20).

The

cp. 520.

Akmam (Abyss.,
ments
time,'

Arm., 426.

its

537. 24.

('

alleluia of dinner-

i): the Alleluia l^q.v.)

verse.

(npppn

Alleluia
Xovi'a

49

197. 42). See Vest-

2.

Alelou Jaschou
and

183, 235.

meal

the liturgy are survivals of the agape.

gradually died out

prelates.

of (Egypt.):

the lavatory and the kiss of peace in

Apoc.

liturgies,

xix.

except

two or more
the Gospel

i,

Ps. civ. 35, dK\t}3,

4,

6).

apparently

In

all

Abyssin.,

alleluias are sung before

accompanied by a verse or

two were generally separated by the

verses, generally variable, called in Jas.

middle of the second cent., but the old

form survived in Egypt in the fifth cent.,

dX. 118, Copt, psa/mos 156, stichologia,

509. 49

and perhaps

still

the offertory.

(BC) aTixo\oyia, Mk.

arab.

almazmUr,

eth.

npoKoyos tov

viazmur (without

::

Glossary of Technical Terms

569

220. 27
Nest, zumdra 258
Arm.
aleloujaschou 426. Gk. to oKK. incuides

church (cp. *Oiria-Qa\L^<avoi), now at

the N. side of the nave.
Used (i) for

the verse.

the reading of the lections 537. 34, and

the recitation of the verses of responsory

al.)

Altar.

The

The Sanctuary

I.

10), gen. Bvaiaarr\piov (qv.),

xiii.

very rarely ^cu/ioy

506.

and Maron.)

ffiadhlffya

Byz.

in

madhbah

(so

23

prayers OvcriacTTjpiov, arab.

Syr. Un.

II.

which the holy myscalled (i) Altar

structure on

teries are celebrated

(Heb.

q. v.

Syr.

Jac, Nest.

Copt, manershooushi, thy-

madhbah, eth. meshwd'e.

Cor. x. 21: see Table):

siasterion, arab.

Table

(2)

(i

Byz. in rubrics ^

rpdnf^a, arab.

arf'ia

almdHdah almukaddasah,

swyat-

slav.

psalms 518. 25
(2

for

For

all

Gospel,

nmidah

28:

124.

Throne

(Is.

sionally,

148.

i)

vi.

27.

15,

(3)

Byz. Bpovo^ occa-

slav. prestol generally:

Syr.

and Nest, trunus 69. 19 287. 16.

Tabernacle (Heb. ix. 3)
Arm.
khoran 416. 26. P'or early material and
Jac.

(4)

structure, see 476.

484. 32

506.

524. 4
530. 33. The altar is now
generally of masonry, square, standing

23

purposes but the singing of the

in

the Orthodox

taken the place of the

church the

ambo

now

cp. 162.

22: 275. 7: 531.4.

Anaphora
Hence

trapeza, arab.

and perhaps the dip1 154c)

3. 11,

terrace before the altar-screen has

T/JOTTf^a

copt.

(cp. 'Ava<{>opa)

up' of the
(i)

the ' offer-

eucharistic

sacrifice.

properly the thanksgiving

and consecration and the accompanying

intercession (492. 10)

extended to

clude the whole of the

in-

from the
sursum corda to the dismissal, and then
rite

to include the other prayers of the

m.

of the faithful which vary with the ana-

phora proper.
fiiSri

(Byz. dvacpopa, npoaito-

Syr. Jac. annaphiira, kurobho, Syr.

Un. annaphiira, arab. ndfurah, Maron.

and surmounted by a ciborium or

baldakyn (530. 34), the columns of

annaphiira, zrab.ndfiir: Nest, kudddsha

which generally rest upon or are close

to the comers of the table
but the

eth. kedddse, 'enford

free,

Nest, ciborium

is

The Arm.

altar.

much

larger than the

altar is exceptional,

being oblong like the western, and

re-

cessed into the screen across the apse

and

both

Arm. and

gradines at the back.

is

Syr.

have

Jac.

The Maron.

altar

simply assimilated to Latin form.

See Gospel, Lights, Veil

altar in

heaven (23. 17

171.

&c.),

the

II.

36. 8

ideal

III.
:

The

129. 21

centre

of the

prayers and

offerings, Apoc.
Haer. iv. 18 6.
Ambo (Byz. ap^wv, arab. anbdn,
slav. amwon, Melk. arab. ambuniin,

church's

3-5

viii.

Iren.

Copt. arab. anbal).

The Pulpit.

Const. v\pr]kov ti (3. 11

19)

29. 25

formerly in the middle

g.

(3) occasionally for preaching, 531. 45.

ing

26,

e.

tychs (Labbe-Cossart Conciliav.

318.

hence

deacon's recitations,

the

dismissals

haya trapeza, arm. surb seghan Syr.

Egypt.
Jac. pothuro d^haiye 75. 21
:

Antiphon)

(see

called T^ 0^fia rury dvayvoiCTivv 531. 50

Copt, anafora, agiasmos, arab. kuddds,

zameshttr

anaph.

'

of the mysteiy,' acu'^teta ku^rbdn thanks'

giving of the offering.')

see

Bread I.

the oblation

(3)
:

(2)

The great

see

Veil

The Oblate
veil

III.

covering

(4)

Arm.

weraberouthiun, the Great Entrance

Entrance 2.
Antiminsion

(avTi/xivaiov

hybrid from avri, mensa

misi

slav.

prob.

see

arab. andt-

antimins: Byz., Syr. Un.).

consecrated corporal,

originally

no

doubt of linen, now of silk. Byz., formerly used when the altar was unconsecrated, in place of the EIXtjtiJv (q.v.)

or un consecrated corporal

ways, along with the

now used

al

elKrjTov. In Syr. Jac,

\\xAp.

Un.andMaron.,Copt.,Abyss.,Nest.(?)the

461.

tabella or altar-board (Syr. Jac. tablitho,

of the

Syr. Un.

and Maron. arab.

tabltth

Copt

Glossary of Techiical Terfjis

570

lax, nakis, arab. lauh, eth. tdbot

Nest.

fwilaitd), a small oblong consecrated

board of

wood

or stone placed upon, or

in Copt, inserted in, the slab of ihe altar,

whether consecrated or not, answers to

theantiminsion. (Arm. mar jn7iakarj cor
poral

gorphotirah

'J,

= corporale]

schouschphah [^syr. shilshepho

the western corporal adopted

\we7n\

is

arab.

(pcuvov,

'veil'] is

the board

used only as a portable

Antiphon

Anthem

or

altar.)

(Byz.

slav.

antifiind,

or

ovt'i-

anlifott,

Melk. aiab. antifwiyah :

arm. phokh
Nest, 'iinltha).
Syr. Jac. ma'nitho
I. A psalm or hymn recited by alter:

Of

three kinds

without gloria, 369. 20 a (where verse

refrain are identical). 371. 19 a
cp.

and

and Ps. xliv in the

English litany
(b) by the reduction of
the whole to a single verse and an unrepeated refrain, 371. 5
(c) by the
western

introits
:

omission of

{ktzord), the verses of the psalm

being sung alternately {phokh), 416. 27:

first

cp. the ordinary western

psalmody.

some Nestorian

of

II.

sitkhus, slav. stick

'Jl' 77. 11:

pethgomo

Syr. Jac.

Nest, beiih 'house,' 298.

24: arm. phokh 'alternation' 416. 30)

of the psalm and the people respond
{vTTOipaWeiv)

with

constant

refrain

{cLKpoaTixi-ov 29. 30, Tpmrapiov, arab, ^;'-

bdryfm,
ture'

arm. ktzord

slav. tropar^

Syr. Jac. 'ettyono 'response': Nest.

'ilndya response
'

')

before beginning the

psalm the reader also

and the people repeat
e.g.

'\w\ic-

297, in form.

recites the refrain

it

him.

after

Anthem of the Sanctuary

2^}ofthe Gospel id^'' iwangali-

See

of the Mysteries

Bema

and of the

{d''rdzT) 269,

{d^bini)

sung

298,

respectively after the psalms, after the

at the offertory, and at the
communion.
Applause. See Sermon.
Apostle (Byz. djrocrToXos, arab. raja'?/

gospel,

[so Syr. Un.], slav. apostol, arm. arra-

chealch

lah

Melk. and Maron. arab. rasd-

and Nest. sK'liho

Syr. Jac.

Paulos,

apostolos,

Pdxvelds)

Araray

Ark

proper, a responsory in which the parts

arab.

Copt.

Bftlus,

eth.

the lection from the Epistles

See Lections.

of S. Paul.

The Antiphon

(2)

are

(Nest.)

yiltt) 261,

the verses {arixos, arab. stikhutt, Mclk.

the

is

verses

'farcing' {giyfira).

Eesponsory, in which the reader recites

(i)

In

antiphonal

element and the

essential

(li^kaitcT)

cases

structure, e.g. 255. 17, the refrain

the

nate voices.

the refrains except the

all

(eth.).

See Music.

(Abyss.).

See Tabot.

Asbadikon

two choirs, not by a reader

and the people, the refrain not being
recited at the beginning: see e.g. 256,

spoudiko7i,

365.
(3) That in which the verses are
sung alternately by two choirs, without

arab, and resolved into ^dsba diydkon

are taken by
solo

See e.g. 249. 16 300, the *

marking the change of choir. The responsory is the oldest form of congregaa refrain.

tional

477

n.

psalmody see 29. 29 475. 15

4: 506.52: 518,25. The reform
:

in the latter part of the fourth cent. (S.

Bas. Ep. 207 3

Soz.

H.E.

vii.

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

SfonoTiKuv,

S.

(Egypt.

aw/xa (cp. 486 55

3, 10),

Greg.

S.

copt.

arab.

from

eth. translit.

The

merccs diaconi 237. 21),

sc.

greek

isbadikon

isbodikon,

isbddyakiin 184. 17

anovSiKuv

Bas.

heairoTiKov

540, 37 sq.: 541.

the central square of the con-

secrated host, detached at the fraction

at the

com-

Manual Acts 4.
Aspasmos (Copt., = d(77ra(7^(>y,

arab.

and put into the chalice

mixture.

asbasimis)

hymn sung

See

See Peace.

i.

at the kiss

'

of peace,

Assistant presbyter
yetrddae, or

2.

variable
ciii.

(eth., kasts za-

subpresbyter

'

nefek

k.)

Associate priest (Copt., arab.

or

alcd-

Glossary of Technical Terms

hin alsharic)

Blessing.
I. The solemn blessing
between the consecration and the com-

a presbyter associated

with the celebrant

secrated' 238. 21

(*

the priest that con-

whom

239. 30) to

munion.

cer-

Ath6r(Copt., 168. 9); the third month,

e.g.

Oct. 28-Nov. 26.

530. 28:

irpoTenepifffiaTa 506. II

the quadrangular cloister in

front of the

from which the

basilica

The

doors opened into the narthex.

or open porch at the

later wpoavKiov,

west end,

a survival of the atrium, the

is

Baraeah
Basilian

monks.

See Eulogia.

Bread

fol-

30.

from the

Arab invasion of Syria and afterwards

from the iconoclastic persecution, who,
after the Norman conquest, when S. Italy
ceased to belong to the Byzantine Empire
and the patriarchate Constantinople, beties

many communimonks. They are now

there were

of Basilian

represented by the Monastery of Grotta

Ferrata in the Alban Hills, founded in

1004 by S. Nilus of Rossano but the

Greek rite is still observed also by the
Greek populations in Calabria and Apulia.
See Uniat. On the Basilian ritual
;

See Vestments

Bema
11. (Nest.,

The

Cuffs.

2.

(^rjfia).

I.

See Sanctuary.

dim) a terrace running across

the church in

the eucharistic loaf.

Xpiarus

('It/o-oDs

The whole

cvKoyia (q.v.)
:

front of the sanctuary,

viko.)

357. 18

393.

was formerly called

540. 30 as given by the
loaf

ava<popa 541. 23 &c., wpoaKoniS^

541. 22 as an oblation {oblatio 541. 21):

now

kurbdnah,

TTpoacpopd 356. 27, arab.

Aaw prosfora, as oblate; or acppajis 357.

.

27,

arab.

khatm,

slav. petshat, as

The

pressed with a stamp.

proper a(ppayii 356.

im-

square, the

ceremonially

28,

detached and placed on the paten, is

called o dp.v6s cp. 357. 15, slav. agnetz;
b dyios dpros 357. 31, arab. alhiibz

almu-

kaddas, slav. swyatiy chleb (also o aproj

309. 6
3

cp.

548. 13; its

medulla 544.

'

crumb odp^ 548.

'

27).

and Syr. Un.

II. Syr. Jac.

(Arm., 414. 21).

during

for are signed.

Byz.: a

people

books, see Ixxxv, xc.

Bazpan

'bertedic-

the Greek populations of S. Italy and

came Uniat)

burdce

eth.

and prayer of bene-

divided by a cross into 4 squares in

which are severally inscribed IC XC NI,

KA

Sicily (consisting of refugees

which the persons prayed

I.

Religious

S. Basil.

Hence

203. 3 &c.

'

diction'' 229. 8, the intercession

Among

lowing the rule of

m. of

31: 471.38.

round leavened cake, 5 x 2 in.,

stamped with a square (2 in ), itself

Cp. Cantharus.
(arab., ciii).

Of the

EvXoYciv.
tion

other three sides of the cloister having

disappeared.

III.

8.

the faithful.

cp.

several disqualified

See Imposition, Inclination.

IV. The making of the sign of
See
the cross on persons and things.

34: ra irpoTrvKaia

469. 6)

Of the

at several points of the

15

7.

faithful

[avXi] 475.

II.

orders at their departure from the church

tain functions are assigned in the rubrics.

Atrium

571

a round

with the holy leaven

cake, leavened

(see Malca), 3xf in., stamped like a

wheel with four diameters (the alternate
radii being cut off halfway from the

circumference by a concentric circle).

from

Called, Jac. tabJio 'seal' 71. ^, p^rTsto

which the lections are read and the communion administered. The distinction
between the senses I and II is not clear

a flat cake 493. 24, and bUchro firstbegotten'; Un. arab. burshdnah ( = syr.

with a low wall on the nave

in the Nest, rubrics.

III.

See

side,

Ambo.

Benediction (Abyss ). See Blessing.

my Lord. See Ev\.6yi\a-ov

Bless, o
ScairoTa.

'

'

'

/i/rj/zJw^ 'separation'
'

= HD^iri, d(paip(fia,

the heave offering,' in Lev. &c.).

III.

wafer;

Maronite

arab., kiirbono

the Latin unleavened

burshdnah,

called
'

offering

'

kurbdn

in syr.

in

:::

Glossary of Technical Terms

572

churches of Upper Syria have

examples of all types. Byz. and Copt,
have a high solid wooden screen, sur-

IV. Coptic: a round leavened cake,

in., stamped, round the edge with

Jac.

3^ X f

Apoc o Beoc Afioc icxYROC

the legend

mounted by or covered with ikons and

furnished with doors
and the Copt,

Apioc aOanatoc, and within with a cross

consisting of twelve

squares, each

little

marked with a

are

the

'

lamb

cross placed

little

Called in arab. alhamal

diagonally.

The

145. 7 &c.

squares form the asbadikon

V. Abyssinian

flat

see

(q. v.).

Cantharus

round leavened

bread 199.
'

('

is

host

'

chebset

'

199. 4 &c.).

The

Nestorian

1 1

484. 38.

Caruzutha (Nest
Gospel.

KaTrixhoH 26. 14

first-begolten

broken

portion

'

290.

'

248.

2,

10,

p^rTsta 'cake' 291. 2, and the priest's

\o^ipurshdna malcdya royal heave offer*

'

('portion of the malca* 247. 19).

VII. Armenian

a round unleavened
stamped with an ornamental border, the crucifix and the
sacred name, and sometimes with two
diameters at right angles on the back.
Called neschkhar 'wafer' 418. 40, and

wafer, 3 x |

surb hhaths

Buchra
begotten,'

Bread

II,

in.,

'

holy bread.'

and

(Syr. Jac.

Heb.

i.

6)

Nest., 'first-

See

the host.

VI.

Burc^tho

Jac, ' blessing')

See Eixlogia.

(Syr.

blessed bread.

a deacon's

pro-

the

5.

katechotcmenos

young

ne^us

eth.
:

6:

vi.

oi kv

arab. inauiiz: copt.

christian'

arm. erekhah

(fully Karrjxovfxfvoi to

20: cp. Gal.

Called buchra

ing

See KTjpvo-<riv.

Catechumen
(vayyiXiov

'

475. 36

the fountain

which the people washed

hands before entering the church

a cross-crosslet and four small crosses.

k^^dtha

in the atrium at

their

central square

a round leavened (247.

2 x ^ in., stamped with

'

<pia.\rf)

Abyssin.

clamation,' esp. the Prayers after the

248. i) cake,

On
I.

{Kprivai 469. 7

Xepvi^ov 506.

cp. 469.

&c. and ku^rbdn offering'

the asbadikon.
"VI.

1 1

Called

of the cross.

is

have abolished the screen.

Sanctuary. Cp. Veil

four middle

cake, 4 X f in,, stamped with a cross of

9 squares, with 4 squares added in the

angles

sometimes a folding door. The

Nest, is a stone wall pierced by an arch,
sometimes with doors. Arm.andMaron.
form

of which and the remaining spandrels

cresttydn

shomuo

syr.

hearer'

'

slav. oglashenniy).

One

under instruction (jcaTrixv^^^f cp. Lk. i.

The name
4) with a view to baptism.
is

sometimes used to cover

but in the liturgies

it is

all

such

applied to those

undergoing the remoter instruction, the

Hearers (267. 28
490. 29) as distinguished from the Conipetents q. v.
The catechumens stood in the narthex.
Catholicon (Egypt., copt. katholikon,
:

the second lection,

arab. kdthiilyacun)

from the Catholic

Epistles.

See Lec-

tions.

Catholicos

the archbishop of a pro-

vince outside the empire as constituted

Cancelli {cancelli 467. 39 470. 13

KdyKfWoi, KiyKKidfs 506. 16
KiyKXis
:

523.43: c^.kanci,
lattice

v.

Sanctuary): the

separating the

sanctuary from

the nave, the sanctuary screen.

The

has developed from a lattice,

through a form consisting of high
screen

'

general

procurator

within

the

of

'

empire to

patriarch

whom

he was

nominally subject, while practically an

independent patriarch {Cone. Constant,

i.

and Bright in loc.). i. The Catholicos of the East (syr. kathUiika d^madhc. 2

7fhd)y the patriarch of the Nestorians,

columns joined by a beam and a low

is

wall, to a solid structure, stationary or

Seleucia-Ctesiphon,procuratorofAntioch

in the

form of folding doors.

The

Syr.

the successor of the archbishop of

in the Persian

empire

276. 18

277.

:::

Glossary of Technical Terms

There is also a Uniat Chal281, 30.
The
2.
daean catholicos at Mosul.
A buna of Acsum, pope of Ethiopia, is
procurator in Abyssinia of the Coptic
or archpope of Alexandria

patriarch

206. 12 &c.

miadzin,

'

3.

The

'

Armenia Major.

The

4.

title

of

KaOoXiKos dpxifri<^torTos borne by the

exarch of Georgia

probably a survival

is

of the catholicate of Iberia, dependent

on Antioch.

Censer
Ezek.

Chr. xxvi. 19,

{Ovfiiarrjpiov [2

ii=nn^ipTp: Heb.

viii.

ix.

4],

OvfiiaTus: syr./Jrw^[Apoc.viii.3]: arab.

mibkharah copt. shotire [Heb. ix. 4]

arm. khnkanoths
eth. maetant [ib.]
[Apoc. viii. 3], bourwarr [Heb. ix. 4]
:

The

slav. kadilnitzd).

Sanctuary,

Narthex,
For

Sacristy.

names, see 506. 9 519. 21

523. 29.
Circuit of the Lamb (Egypt., arab.
durat alhamal) the procession in which
:

{hhairapet amenain Hhaioths,^^2. 31),

was originally procurator of Caesarea
in

See Atrium,

Chxirch.

Nave,

must have been

it

the ordinary liturgy.

first in

Catholicos of Edch-

patriarch of all Armenians

532. 9, in which case

used at

573

incense vessel, of

the bread and the

deacon the wine round the altar before

the

priest

carries

the prothesis

Cloud

145. 25

199. 16.

Jac, 'amzo 70. 38) the

veil of the oblation. See Veil III. i. c.
Coal (dv6pa( syr. g^murtho^) the
'live coal* 'taken from off the altar'
and laid upon the lips of the prophet,
Is. vi. 6, 7.
Applied (i) typically to
(Syr.

'

'

our Lord, 32. 4: cp. Cyr. Al. in Esai.

i.
4 (ii. 107 e) (2) similarly to the holy
:

sacrament, 63. 19:

(3) Syr.

181. 29: 199.36:

and Nest., as a formal title of

the consecrated particle (q.v.), 102. 33(5:

the same form as the western, but generally smaller and with bells attached to

103. 2, 18: 293. 38: 484. IT.

the chains.

10 sqq.)

Chalice {Kv-ntWov
10

TioTTjpiov

<5,

syr. coso

^exvae

The

arab. cds

eth.

slav. potir).

eucharistic cup, generally of the

torian

is

as the western

but the Nes-

usually a footless copper bowl,

across.

in.

Cherubic
ijfivos

Hymn

8:

^'j'j.

o /xvartKos v/xvos

arab. ahhdrubyaciin

skaya pesn)

(Byz., o x^povPinds

TO x^po^^- 41- 23: ra

Xfpovfi. 318. 3:

the

The

slav.

It

319-

cherouwim-

hymn sung by

Great Entrance.

at the
(i)

copt. poterion

arm. bashak, ski

same type
8

14. 6, Kparrjp 62.

10 and generally

25.

the choir

has four forms

ordinary form, Oi ra x^povPin

377. 9, whence in Jas. (ARC) at 41. 25,

Mk. 122. 18, and Arm. 431. 21. (2) ToG
beivvov aov 396.

5,

the proper of Maundy

Thursday. (3) 'XiyrjaaToj irdaa adp^, the

proper of Easter Even, adopted in Jas.
41. 25

and

in

(FGHJKN, in B as alternative,
C in addition, to [1]). (4) NCj/

ai Svvdfius, used in the Presanctified 348.

21

this

may

be the form alluded to

Commemorations
:

Jac, 492.

(Syr.

the intercession after the con-

secration (89 sqq.).

Commixture

the commingling of

See

the consecrated species.

Acts

Manual

4.

Communion (Koivwvta
fX(TdXT)if/is, fj.(9f^is,

[i Cor. x. 16],

p-eTovaia

arab. Orth.

mtindwalah, Melk. iandwul'.

hhaghordonthiun [i Cor. x. 16]

arm.
:

slav.

pritshaschenie Syr. Jac. shauthophutho

:

Copt,

tschi, djin-tschi

eth. siitafe)

sacrament.

'.

tandwul:

arab.

the participation of the holy

Methods

the species are

delivered (StSova*, k-nihibovai, peradiSuvai,

Siavtpeiv, irapexfiv) either (1) separately
25. 6, 140, 240, 298, 505, 523, 534.

(also Copt, generally)

the right

26

hand

of the communicant being crossed over

left to receive the holy bread, 466,
484, 536 (the use of a vessel for recep-

the

tion, Soxftov, is forbidden, 539. i):

(2)

together by means of a spoon into the

mouth

of the communicant, 102 sq., 186

(occasional), 396,

or with the fingers

without a spoon, 452.

Time

(1) in the

Glossary of Technical Terms

574

always and assumed

liturgy, originally

(2) after the liturgy. 304.

in the texts:

30

(^

mysteries' i\iQ

order the

munion of the

home with
from the

ministers),

396

com(3) at

away
For instances
communicating them-

the particles carried

liturgy, 509. 48.

of the faithful

selves, see 526. 32

539. 6.

Competent {competens : ^anTi^ufievos,

TO djiov (pomajxa

<pajTi^ufiVos, TTpos

Tpeni^ufievos 347

iii-

arm. entsaiatkscv)

of

In Arm.

rites.

Nerses

it

its

present position

Roman

due to

certainly

influence

in Byz. position.

is

greek liturgies the form used

is

in

In the
the Con-

is

stantinopolitan,i.e.the creed of Jerusalem

with the Nicene additions as

Chalcedon

ratified at

Jac, Nest., Copt,

Abyss., Arm. the local baptismal creed
in Syr.

with the Nicene additions

add the Filioque.

Mk. has

the Uniats

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

baptism on Easter-night, 467. 21.

Syr. Jac. varies (see 82).

Completes, The deacon who (Nest.,

ddmshamli 271. 16: 273. 21). The
meaning of the phrase is lost.
Confession (Egypt., copt. omologia
1

84. 30)

the confession of faith before

communion:

cp. Ixx. 34:

238.29:

cp.

Maron. have the conciliar'We believe':

Ciishapa

(Ps. cxxx. 2

= S^rjcns

Nest.)

a private prayer of the celebrant, said

kneeling and in a low voice.

Cuthino (Gen.

iii.

21, xxxvii. 3, Mt.

^o = xtTwv: Syr. Jac, Chald.

An Alb. See Vestments i.

V.

70. 7).

394- 17-

Consecrate

see

'AYiateiv,

Xapio-Tia,

Dawidha

'Ava-

SeiKvvvai, 'Airo^jaiveiv, EuXoYciv, Ev-

McTaPdXXciv, Mcrairoieiv,

David,

i.e.

marnfydtha

made with

the crosses

10)

(cp. aTaafiii)

253.

3, 9.

Day

of the mystery (Nest., 259.

The meaning of the phrase is lost.

Deaconess.

the chrism on the altar and the walls of

I. (77

Sm/covos 25.4

xvi. i], diaKoviffaa 501. 26, 502. 31):

church.

of the order of

Consignation
with

Manual Acts

the

the signing of the

broken

3.

Corporalia 545. 7 and

Cover, covering see Veil
:

Creed

{(xvfxpoXov 481. 35:

KadoXiKT} vixvoKoyia 487. 32

fjLaOrjfxa

See

host.

slav.

07101'

syr.

haiyimonutho or kanuno d^haiy. [Un,]

arm. hliavatanich

syniwol werT)

the confession of faith, introduced into the

liturgy in the fifth

and

women,

personal ministrations to

baptism (Jp. Const,

at

their

II.

{m^ shamshdnoitho [Rom. xvi.

'

532. 35

to

one

instituted for

esp.

iii.

16).

i ]

Syr.

Jac, Maron.): either the chalice into

which the celebrant ministers {nfsha-

III.

arab. ainanah:

528. 26:

women

6).

[Rom.

the sanctuary at the consecration of the

chalice

the

divided

is

each consisting of two or more

psalter),

10VV.

(Nest., 271. 14)

Ixxvii.

into twenty hilldli (cp. KaOia/jiaTa of Byz.

MeTappv6(Jiitciv, McTaoToixcioTJV, Te\-

Consecration-crosses of the altar

(Nest.,

the Psalter, which

sixth cents. (485.

10 532. 32). In Syr., Egypt, and Nest.

probably at first immediately before, in
Byz. immediately after, the kiss of peace;
but this sequence has generally been dis:

turbed by accretion or by cross-influence

'

mesh), or washes, his fingers with water

poured over them, or the

poured 107. 32 cp. 11. 19,
:

Diakonika

(diaKovtKo)

water

so

25.

the parts of

the liturgy recited by the deacon.

Diptychs

(to.

Upa Sinrvxa

482. 2: al

lepai 7rTvxf?488: al if pal StXroi 508. 24:

Kardkoyoi

ib.

25

Byz. h'l-mvxa, arab.

dihtTkhd, arm. tJphtlkon but not in use,

slav. diptich

Syr. Jac. dlphtiicho, s^phar

book of the living': Nest, diiipatcin, and the book of the living and
haiye

'

'

Glossary of Technical Terms

the dead' 275. 6

Copt, diptichon, toup-

tarhtm,

arab,

tikon,

eth.

dtbdikori).

The lists of the living and the dead

commemorated by name in the liturgy
I.

at

connexion with the offertory,

in

first

articulating the intention of the offerings

20

(cp. 124.

528. 28

203. 18

485. 15

488. 9

some names

535. 35:

are

still

recited in the Byz. Great Entrance 378.

In Syr. Jac. dTphtucho is applied to

the deacon's canons in the great Intercession 89 sqq., as contrasted with 'the
42).

book of the

(Assemani B. 0.

cent.

V.

lit.

which was still

anaphora in the twelfth

living'

recited before the

p.

ii.

2.

337).

p.

202

cp. Cod.

The two-leaved

on which the names were inscribed, nonnally of ivory, like the con-

tablets

sular diptychs inscribed with the consul's

portrait

cession,

and name, distributed on his acmany of which were transferred

to ecclesiastical use

Dismissal.
26:

cp. liv. 7.

Const,

e^tpx^rOai.

518. 31, diro-

the expulsion of the

(poirav 504. 17):

disqualified at the

end of the mass of

by the
deacon, a blessing by the celebrant, and
a formula of dismissal by the deacon.
Cp. Mass. The dismissals had practicent. (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

viii (13.

narthex

the

the

women

at the

cp. 504. 17, 23).

II. (dTToAvfftJ

19:

13.

cp.

519. 34: closed before

the beginning of the

mass of the

(Byz. al ujpaTai or ^aaiXiKal Bvpai).

drew

the

service of the

and these

into the narthex only,

doors became ritually equivalent to

3.

i.

Of the sanctuary (a) Byz., the three

doors in the altar-screen, the central

{^t}-

fiuOvpa 378, al dyiai Ovpai, arab. alabivdb

alrmikadaasah,

slav.

szvyatiya Tvrata

sometimes ^aaCkiKox, albdb almulucT,

tzarskiya wratd), behind which hangs
the veil, and N. and S. doors {al nXdyiai
9vpai slav. sexverniya and yujniya dtve:

opening respectively into the npoQf.ai's

and the crK(vo(pvXa.Kiov.
(j8) Copt, and
ri)

altar.

wae

'

alto three, one opening

(7) Abyssin.

i^/VJ'

on

(andkea niesh-

doors of the altar' 213. 12), also

on the W., N. and S. sides re-

spectively of the sanctuary.

Divine Ofllce

In

the middle Byz. use the dismissed with-

end of the liturgy, with the

canonical hours, as distinguished from

faithful,

20 &c.: cp. 41. 7: 321. 3: 435. 13.

2. From the narthex into the nave

three,

cele-

Under

461. 31, or of the door-

the final dismissal of the faithful

brant's blessing and the deacon's formula.

irpoOvpa

12,

are distinct (28. 12).

keepers, 28. 12

Syr. Jac,

17

28.

the charge of deacons and subdeacons,

each

(fi'croSot

475. 39, vvkai 487. 28, dvpai 13. 19, 316.

7), of which those of the men and of

the elaborated forms of the fourth cent,

(xliv.

dis-

is

were already deprived of significance by

q. v.^

19) their function

by deacons and subdeacons,

and in the canons of Laodicea the subdeacons share it (519. 34).
Perhaps
they were never universal in the East
the evidence for them seems to be confined to Syria, Asia and Constantinople
while they do not occur in the nongreek pontificals, except the Armenian.
Doors. 1. The western doors of the
church leading from the atrium into

the catechumens, with prayers

cally fallen into disuse before the seventh

In Ap.

the church-doors,

charged

{aixoKvais, lK&oKr\ 535.

I.

The minor order of clerks

(/rrwia/fa!;?.".

who guarded

13.

cp. eip70/xer/, e^w^efTat 478. 7, lO;

(^odos 30. 4,

arm.

575

madhb^ha

(S)

Nest.

270. 28), one door, an

archway in the W. wall of the sanctuary,

sometimes closed by folding doors.

the Divine Liturgy.

Doorkeepers

(rrvXwpus [i Chr.

6vpojp6s [1 Esd. v. 28J, Slav,

ix. 17],

dwernik

Eastertide

(jrepTrfKocxTT})

days from Easter to Pentecost,

the

fifty

'

Glossary of Technical Terms

576
Ektene

(Byz.)

a deacon's litany.

Elevation
sacrament.

the uplifting of the holy

Manual Acts

See

Embolismos, embolis
the expansion of the

tsudun sagJr,

367, arab.

eicroSoj

maliy wchod, Melk.

See *Ekt6v>], Iwair-rq.

two

of

last clauses

the

entrance of the bishop, after vesting

in the

t.

('insertion'):

slav.

isfidiin sagtr)

narthex during the enarxis, with

the people, from the narthex into the

church (312. 12). In the pontifical mass,

the Lord's Prayer, said by the celebrant,

the bishop

in all liturgies except the Byz. (but in

point, being fetched

still

intervenes at this

first

Arm., 446) and Abyss., where thedoxology alone forms the conclusion.
See

from the nave by

the presbyters and deacons, a deacon
carrying the Gospel as the bishop's

469. 54.

attribute.

Emiphoron ( = ojpio(p6piov, Arm

In the absence of the bishop,

7.

the procession with the Gospel (from

13: 430. 12). The bishop's Pallium.

See Vestments 6.
Enarxis {evap^is 'beginning') a pre-

the altar by the prothesis and N. doors

41

back to the
still

made

by the holy doors)

altar

hence

77

ita.

is

toG ivayyeXiov,

liminary office prefixed to the liturgy.

117. 4

Generally related in structure to the

is

divine office and perhaps originally a

Great Entrance (Byz., and hence Jas. and

Mk., 1) fiyd\T], jj Tuiv ayicov fxvffTtjpiuv
f^croSos 3 1 8. 40: 535.32 ^Twv6(icov Swpwv

substitute for one or

on

offices

more of the

lesser

In the texts

liturgic days.

above, the matter accreted before the

proper opening of the liturgy

is

marked

(i) Byz., essentially identical

as enarxis.

with the oLKoXovOia tuv tvttikwv, which

is

said daily after the rpiOfHTTj (terce-

sext) or

on

fasts after the IvvaTrj (none).

similar enarxis has been attached to

Mk.

the three prayers being those

3,

of the three antiphons and so rubricated

in

The

CE.

enarxis of Jas. 32.

202

the prayer of thanksgiving

at the beginning of lauds

title

the

147. 3

it

2,

15

is

(2) Egypt., 146,

not described in detail.

is

used

and from

its

prayer of the morning

first

appears to be derived thence to

the liturgy.

Nest., 252-255. 12

(3)

is

368.

made

In the Presanctified

5.

x<wpts

tov tvayy. 346.

7.

ia68fvais 348. 23

slav.

bohhoy tvchod:

Arm. weraberouthitm =

dvacpopa)

hymn

(Arm., the Hagiology)

is

carried

is

back of the

altar).

From

sedro after the Gospel

20, 32)

it

the

appears that there was formerly

is

altar.

The Great Entrance, like

tory generally,

is

of the deacons, 532. 9: 538. 9.

Last Enti-ance

vv(Vfxa.TOJv cLKaOdpTcvv 5. 31

ta'b^rdno 490. 32

syr. met/i-

arm. aisahhar): one

possessed by the devil

after the

also x^'"

524.40:

fia^ufifvos 22. 19:

catechumens.

(Jas.

17

i.

The

(Byz. and hence Jas.

3.

The

iaxdrr] efaoSoy

the return of the ministers

communion
301. 25:

396. 26.

Epepi

(Copt., Ixix. 36)

month, June 25-July

Euchologion

the eleventh

24.

(Byz. ivxoy^oyiov, slav.

dismissed next

trebnik Copt. eiichologio}t,a.rBh. khiddjt).

For others

The book, corresponding

in-

cluded in the class see 524. 40.

Entrance

the offer-

properly the function

of the people: cp. 104. 15:

vtto

ref.

to the final entry of the priest to the

and

sc.

of the

a great entrance in Syr. Jac, unless the

to the sanctuary after the

{kvtpyovixfvos

title

d^itidaltho 80.

(s.

64. 36 h)

Energumen

sung, the

from the prothesis to

the altar by the N. door and aisle and
the holy doors (Arm., N. to S. by the
oblation

constructed like the opening of vespers,

prayer are inserted.

the

procession in which, while the cherubic

except that the anthem of the sanctuary

its

it

The

2.

Entrance
and Mk., rj jxiKpa
Liltle

to the western

Pontificale

and Ritnale

combined,

containing

offices,

or

the

Manuale
pontifical

those for the administration of

Glossary of Technical Terms

577

the sacraments other than the encharist,

attached to the rim.

and the occasionals. But the modern

Greek Y.hxoXo'^iov to ^1670 is a combination of the Eux'0^07'01' and the AarovpyiKov and the new edition of the Coptic
Eiuhologion (Ixvii. 33) contains only the

symbolical

and
and where it has bells it
is
shaken as an accompaniment of
the more solemn parts of the liturgy.

liturgies of S. Basil

the fan

and

Gregory and

S.

the Office of Morning Incense: cp. 165.33.

Eulogia

(Byz.

avTidcupov

399.

2,

KaTanXacTov, arab. andidurd, slav. antidor, arm. neschkhar, Melk, arab. andu-

run

Syr. Jac. burc^tho 110.

1 1

Syr.

Un. arab. hiibz mabdrac 109. 2 1 baracak,

'blessing' no. 32 Nest. m''caprdna2^'j.
Copt. arab. baracak eth. baracat,
17
,

at the

the blessed bread distributed

end of the liturgy. See {1X07(0.

called (1) as originating in the parti-

offertory,

506.

2,

with the church (hence

As

is given to him at his ordinaNot used apparently by Nest.

and Abyssin.

Farcing

matter intercalated into a

See Antiphon.

formula.

Acts

2.

blessing

'

G^hantha, g^hontho

and

(3)

a
as

or consecrated thing,

'

said in

Gift

bdn, niabde

dar)

slav.

oblation,

at the offertory or prothesis

Aupov.

Byz.

a.vTihcx)pov

npoacpopai left over

an express

addend, to p. 244).
is the remains of the

from the prothesis.

{5wpov

Forms

believer or baptized person.

piiris

vih-wahah:

(^aiTTepvyov

482, 8:
a.rTCi.

arab.

chschoihs: s\si\.ripida:

^'jx.}?,z.marivahtho

Copt. ripidio7t, ri-

pisterion, chcroubim: arab. mirwahah)'.

by the deacon over the

protect it from flies (14. 5).

30

485. 24), as

still

occasionally: later

staff with a metal disk

attached,
modelled in repoussee in the form of a
seraph's face and wings (hence k^amkp.)
Arm. and Syr. Jac. with little bells

See

arab. dhucsd cdnin)

verse Lk.

The

14 24. 25
45. 3
hymn Gloria in excelsis,
ii.

not used in eastern liturgies,

I.
The lection from the
See Lections. II. The book
of the Gospels (485. 8), which lies upon

Gospel,

the altar.

373.

21

'host').

Gospels.

oblation to

feathers or linen veils {ib.\ 462.

bread (rendered

'offering,'

but in Byz. opOpos (lauds).

38

first

the

The

the fan shaken

At

of

Egypt. 146. 22
201.
Syr. Jac. 76. 2, 7
Nest. 252. 28.

xxxiv. 7
fivcr-

used

Byz. 364. i8 (abbreviated Aoa.

252.11. Ill

4: 384. 3: ^

of the

arm. entsah

offering,'

arab.

eth. ku^r-

Gloria. I. The doxology said at the

end of psalms and hymns (253. 14).

arm. hhavatathseal,

14.

'

esp.

II.

(piniSicv

copt. doron

'gift,'

Faithful (mffTos, syr. m'^Aaimno, arab.

mzlmzn, eth. tdafudm, copt. ethnahti,

Fan

Kai vvv 353. 19

415. 8: 419. 31

slav. zverouyuschiy).

kilrbono

syr.

kurban [Melk. maiihabaK]

and offered

or of being blessed with

and

head.

above

formula (109. 30

(Syr. Jac.

an 'inclination,' i.e. a prayer

a low voice and with inclined

Nest.):

having been solemnly made

riKi]

Fraction the ceremonial breaking

of the consecrated bread. See Manual

in virtue of

now

is

the attribute of the deacon, in Byz.

tion.

gift

communion

avTilupov,

substitute for 'the gifts'),

itself

as a

(2)

expressive of the blessing of

The

fan

511. 6)

decorative,

tion of the surplus (vKoyiai offered at

the

The
2

vi.

auWgyd)

So

(Isa.

362.

See 220. 6: 258.12,16: 354,

368. 19, 22, 26
372. 21

423. 23.

III.

(Arm.): the

Gospel: the lection, Jo.

last

1-14 or in
end
adopted from Latin
i.

eastertide xxi. 15-19, read at the

of

the

liturgy

use.

Goti (Arm., 414.

See Vestments

4.

14).

The

Girdle.

Glossary of Technical Terms

578

mantim

Haical

Inclination

Byz., Egypt.) the Sanctuary q. v.

Hearers i. Catechumens q. v. 2.
The second order of the Penitents q.v.

23

183. i)

H'-mira (Nest., 247. 21

i.

2.

arab. khiidic

a prayer of blessing, bidden by

the deacon with

'

Bow down your heads,'

during which the people stand inclined.

Equivalent to Imposition of the

also Syr.

Cp. Inclination.
See Ghantha.

470. 14.

(copt. djehs-djof 187.

162.

(arab. 'temple,' 156. 22:

ad

so accedere

a prayer of blessing:

{srbasathsouthiun. Arm.,

Hagiology

the proper hymn sung by the

430. 29)
choir during the Great Entrance.

hand

Jac).

'Leaven;' a portion of the dough

reserved from the last baking, with

q.v. (491. 16: 492. 18, 33).

which the sacred loaves are leavened.

Holy of holies i. (Syr. Jac. and

institution (Smra^js 20. is") of the holy

Nest. }/dfish kudhshe

Eth. kedesta kedfisdn)

tuary

q.v.:

altar.

The holy

2.

(Syr. Jac.

esp.

sacrament.

Holy thing (Eth. kedsal 242.17:

kndhsha 301.
See''AYia,

2/;)

Nest.

the holy sacrament.

{karno = comii, Syr. Jac. 69.

b): a corner of the
19, Nest. 272
altar.

vulg.

{Jiostia
iii. i )

19 sq.,

xxii.

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
recited at the

N. T. accounts with additions, partly

from the N. T. (esp. Mt. xiv. 19 and
1
Cor. xi. 26), partly from elsewhere

whether as creative Ps. xcv.

R.

-]

Host

the record of our Lord's

(esp. the allusions to our Lord's hands,

'A-yid^ci).

Horn

HD) Lev.

Lk.

24,

the Sancand Nest.)

the space under the baldakyn of the

dds

eucharist (Mt. xxvi. 26-28,

arab. kuds alak-

Institution

= X^J^

Lev.

iv.

32

Bread,

the oblate. See

Cor. 33

5 &c.,

Clem.

or as priestly Ex. xxix.

4,

22-24, Lev. viii. 25-27, xxi. 18 sq.: cp.

\n all liturgies except the
465. 30).
Persian Apostles (285. 12, where it is in-

accordance with present use

obviously incoherent with the

serted in

Gift, Aupov.

Hudhra

('

but
cycle,' Nest., Ixxvii)

the

is

context

in the

Chaldaean missals the

book containing the proper of the liturgy

and of the offices for Sundays, feasts of
our Lord and the principal saints' days.

form from the

Roman canon

at 290. 8(^).

For forms, besides those

Hulala ('praise,'
see Dawidha.

6: 515. 28: 523.

Nest.,

247.

10):

in the texts, see 465.

(Byz.

arab. silrah)

The

Copt, lymcn,

a sacred picture

principal

Tkftnahj

arab.

(Ikouv,

arm. nkar

slav. ikona,

29

469. 28

484. 43.

Orthodox

ikons of an

the anaphora, in

in

Egypt, interrupting the preface, in

Persian following

the

institution

502. 31

respectively.

Imposition of the hand

(Syr. Jac.

and Nest. s^'ydmJdho 491. 16: 492. 33

2

Copt, cha-djidj,

arab.

%vad'

187. 15, eth, anbero ed 192. 24):

a blessing (Mt.

xix. 15,

Mk.

x.

16) or

Syr.

and Byz. following the consecration,

our Lord, 354. 22, and of the B.V. M.,

364. 3, next to the holy doors on the S.

267.

483.

church within

preceding the invocation.

yad

526. 10: 529. 16.

church are on the sanctuary screen (see

Cancelli), and in particular those of

and the N.

inserted

Intercession, The, or the Great Inthe prayer for the whole

tercession

Ikon

is

Interpreters

(kpfM-quevTai

501.

and
26

A
m'^phashkone 95. 11).
minor order, ranking between readers
and exorcists, entrusted with the trans:

syr.

lation of the lections

and sermons for

who were

those in mixed populations

unfamiliar with the language of the rite,

468. 13 sqq. The evidence for the order

seems to

be exclusively Syrian.

In

::

Glossary of Technical Terms

Egypt,

in the

in the

Coptic

Orthodox

rite the

Gospel,

in arable as well as in

respectively (the

Invocation

in

is

{fTrifc\T]cns

ifrdydtho 88. 21

vSyr.

Un. arab.

Syr.

Copt, epiklesis, arab. sirr

Jialfil

Jac.

ddwah

Kiss

kuds 178. 22 Nest, wanatha mar 28730 from the opening words) the petition for the descent of the Holy Ghost
to change and consecrate the gifts, the
form of consecration generally introduced by a paragraph which taking up
:

reverence

for

altar

thedvd/ij/T/o-ti/of the institution articulates

implication.

sacred

Ktzord

objects,

Kuddas

formed

(arab.,

kndddsha

consecration

book of the canonical

the

in imitation

Hallowing,

q.v.).

(i) the Liturgy 109. 20

used.

the

(2)

Cp. *A7ia<r|jios.

Kuddasha
252. 5

Hal-

esp. Nest.).

(syr.,

lowing, consecration

(i) the Liturgy,

(2) the Anaphora, 274. 14 &c.:

proclamation of the divine holi-

sanctl-

praedkatio 511.31.

Kurbono

the Lectionary.

Heb.
Heb.

X.

(syr.,

&c.

v. I

Cp. 'AYiao-|xos
^Iwpov Mt. v. 23 sq.,

10

Trpoacpopa

Rom.

Oblation,

&:c.).

xv. 16,

offering:

(i) the sacrifice of the eucharist, 72. 15

Kaniina

{kovojv)

(Nest.' equiva-

i.

the concrete

(2)

lent to kK(pojvr]ais, whether as the audible

73- 35

conclusion of an inaudible prayer \g^hdn-

Jac.

tha), 274. 36 &c., or as a blessing or

the like said in a loud voice, 283.

3 (cp.
49. 31 : 61. 13). 2. (Syr. Jac.) a deacon's

of

'

'

eucharistic

offering,'

bread

(common

in

Kurobho

Chald.).

syr.,

Keddase

(eth.).

Hallowing, conse-

(i) the Liturgy, 193. 9

194. 4:
(2) the Anaphora, 228. 15
244. 27
(3J the proclamation of the divine
holiness in the tersanctus, 231. 26. Cp.
:

common
:

Kutmarus
i.

e.

little

mystery-book'

xcvii 6, 308)

(i.e.

(arab.,

copt.

katamcros

Copt.,
the Lectionary, so called either
Kadrjfxfpios

as giving the scriptures piece by piece

or as containing the lections day by
day.

Lachumara (syr., Nest.) = 77;^.?, o

The hymn so beginning, 249, 254.

Lord.

Lamb
oblate.

the

490.

Khorhhrdatetr (Arm.,

Cp. Anaphora.

Kara ^epos or
:

ii.

Anaphora;

Syr. Jac. title, 83. 19

491. II &c.

Ixvii. 8)

Ka0oXlK1], Kt|PVO"0"IV.

cration

25

See

See

= tt/joct 0701777 Eph.

the
5.

called also WriidtkT ( =praedicatio).

Syr.

in

Awpov, npoa-^opd.

great intercession, 494.

Jac, 97. 7)
the
general intercession recited by the deacon
during the fraction and consignation

'

(3) the oblate

18): the 'approach' i.e. the

(Syr.

manual of

Pp

oblation,

oblation

and Nest, passim

proclamation, esp. the biddings at the

Kathuliki

Anaphora, 165. 30.

The proper arable form iakdls is also
510.

hours,

Jaschothsgirch(Arm.,xcvii.3i,3o8):

re-

q.v.

ness in the tersanctus, 284. 34

26, 308)

the

esp.

Arm.): the

('juncture,'

Antiphon

an

of syr.

(3) the

Jamagirch ( Arm., xcvii.

Kiss

1.

Expression of

2.

and the Gospels.

frain of

its

Kovtcikiov q.v.

{danaafxos, dand^eaOai),

See Peace.

'

(arab.)

of Peace.

ilruh al

See Euchologion.

Khiilaji.

Kindak

fact re-

slav. prizj-

arm. kothschoiunn

book.

greek and Coptic

Coptic

duced to a verse or two, 152. 33: 153.

33: ^55' I): in the Syr. Un. and
Maronite, at least the Gospel seems
to be sung in arable, p. li.
7vanie

things said fivaTiKws), the priest's altar-

the lections, are read

all

579

(arab. alhamal, Copt.)

See Bread.

Lavatory

the

the handwashing on the

part of the ministers at the offertory

in

::.:

Glossary of Technical Terms

58o
the

instance as necessary after re-

first

ceiving the offerings of the people and

before preparing the oblation to be consecrated

then symbolical (Ps. xxvi. 6

13. 22:

469.

While the

3).

back to the beginning of the

lavatory has generally kept
see 356. 5

cp. 543. 7

551. 25.

ewer and basin at the

either with

altar,

place: but

its

The Gospel

or at a piscina in the sacristy,

Leaven.

Used

in all eastern rites,

kerydno

thsovats

slav.

{iripiKoifq

arm. enther-

tshtenie)

20:

/\.'j*j.

arab. kircCah

menhab

eth,

'.

the sections

arab. fasl 510. 22)

23

524.

531.

35 sqq.
In a specific sense Lection

II.

used

for

(i)

Gospel, 314. 22
lectio):

(2)

is

other than the

lections

346. 10 (cp, western

O.T. and Acts

Nest., for

and Gos-

as distinguished from Apostle

pel, 256. I.

Liber ministerii
Maron.,

or ministri (syr.

Jac, Syr. Un.,

the manual

Syr.

Iv. sq., Ix. 22,

41)

containing the parts of the liturgy as-

deacon and the

signed to the
dvdyvojfffia,

(draTvcofrt?,

syr.

copt. lexis

Bread,

See

the

Lections
ypafpT]

13

504.

c^thobho teshmeshto

Armenian.
Hmira, Malca.

except

is

sqq.

82.27: 271.13: 289.6. See Offertory,

Xa>vvn]piov.

Universal.

always marked by special

ritual solemnity
see texts and 468,

moved

liturgy, the

549.

avetaran: siav ewangelie)

offertory

either wholly or in part has been

Done

Cp.

Shamashiitha,

ZvXXciTOVpYlKOV.
Lights. I . On the Altar.

now

clerks.

'lepoSiaKoviKcSv,

Universal

more

(Byz. 2, sometimes

Syr. Jac.

more, on gradines

3, occasionally

Nest.

of holy scripture, read in the mass of the

Copt. 4, at angles
Abyss. 3, at W.
angles and middle of E. side
Arm.

catechumens.

many, on gradines)

from the several groups of the books

In the general sense:

I.

Testament
17

3. 2

irpocfyrjTTji

Old

i.

Kal ot npocpijTai xlvii.

(6 vofxos

47- ^5

vpocprjTiia

in

the sanctuary

484. 36

Syr. 3. 2

on the

29. 25

Asia 520. 13

Now

Arm.

always): Byz. onlyin Presanct.

of Apostles
arab.

(syr. p'^racsJs

ibracsis

Syr. Jac.

Egypt.,

eth.

(for

eastertide), Byz. (for

in

fourth

cent.

2.

(not

Acts

copt. praxis

second

Apostle
of

477.

5.

3.

O. T.

in

tian.

4.

S. Paul.

y4\iov
copt.

Apostle

(see

Universal.

Egyp-

syr.

Apostle),
5.

anj'tl

i.e.

Gospel {cvay-

ewangeliyHn arah.
eth. wangel

euangelion

behind the altar

floor

arm.

used.

is

3.

At the Gospel

(the earliest recorded

ceremonial use) and in the procession

before

468. 5

it,

4. Byz., at

372, 23.

the great entrance 378. 39.

month

leap year

six,

Liturgy

languages

(Copt.)

the five, or in

days preceding Aug.

29.

(i) the celebration of the

celebration.

Syr. Jac. (alternative with Acts),

In

Byz., at the little entrance, 367. 30.

holy eucharist

1 1

Kvxvia).

17

2.

in easter-

Catholic

cp. Xvxvia 476.

Russia a seven-branched candelabrum

eastertide

Epistle (Syr. Jac. p^racsTs, see Ix. 29

Copt, katholikon arab. kdthidyacmt).

are probably the

can. 3

{^Ap.

Little

with Catholic),

Characteristic

tide).

Byz.

gebra hawdrydt)

(alternative

Nest,

Syr. Jac, Nest.

one).

eastertide

in

490. 27

Pontus 521. 14

527. 19: 535. 10.

(two;

470. 25

They

mediaeval use.

but at earliest a

successors of standing or hanging lights

19: arm, tnargarech 425. 27):

very general until seventh cent, at least
527.

(2) the

Its

names

may

e^.

2.

i.

Afirovpyia, slav.

Litourgiya, arab. Orth.

rdr alnmkaddasah

its

in the several

be classified thus

Ministry or service:

Lttftrjtyak'xh.

formula of

Khidmat

Ixxxviii.

2,

alas-

Melk.

Sacrifice: Il/jocrt^o^

519. 39, syr. Jac. Kiirbono, copt. Prosfora, arm. Patarag.

3. Consecration
arab. Ktiddds, lakdt's, Nest. KUdddsha,

Glossary of Technical Terms

Kedddse.

eth.

Assembly

4.

Swo^js

Lord's Prayer,
except Ap.

(i)

Occurs in

const.,

are frequently mentioned and interpreted

as an invitation and a warning in view

467. 45 &c., Syr. Jac. C^nmhyo.

liturgies,

5^1

all

as the con-

of communion (see esp. 534. 1). It is

therefore that the elevation

probable

clusion of the central action and sum-

was

ming up

hibition

and ex-

originally only the raising

of the great prayer (533. 54)

and the transition to the communion

gifts as

with a proem and a conclusion (see

people's

Embolismos).

plained as symbolising the crucifixion

Otherwise used,

(2)

(vrroSfiKvvei

they were brought out for the

communion.

Later

or the resurrection (Jo.

252, 303, 353, 399: cp. 242.

of the

38)

483.

ex-

is

it

14, xii.

iii.

32

486. 39)-

Ma'apra

262.

(Nest.,

\l

b).

Vestments 5.
Machfad pi, machfadat (eth., 196.
The veils or napkins in
13
199. 9).
See

Chasuble.

Fraction

2.

42 &c.

ii.

Byz.

Kkdais tov aprov Ac.

(17

arab. /asl [Melk. ktsm'],

fieXifffios,

slav.

razdroblenie,

which the oblate is wrapped (196. 19)

and with which the oblation is covered.
(Evidently translit. from arab. mihfazah
and
that in which a thing is kept

Jac.

Nest,

then assimilated to the similarly sound-

the Lord's

'

'

ing eth.

word meaning *a tower').

Malca

(syr.

'

king,' Nest.),

i.

The

from a

arm. bekanel

k^foyo

eth.

Syr.

Copt, fosh, arab.

fetdte).

Properly,

'

as

the N.T., the breaking of the one

in

loaf for distribution, the treatment of

17:

holy leaven used in the bread of the

eucharist, related to be derived

kismah,

McXi^civ

AiaipeXv,

see

Is.

body as food

Iviii.

7,

Lam.

(i

iv.

Cor.

x. 16,

cp. 480.

4:

if K\uifj,(vov be
39 486. 40: 526. 48
read in i Cor. xi. 24 this is still obviously its meaning), and a reproduction
:

regarded

loaf given to S. John at the Last Supper

of the institution.

and transmitted through SS. Thomas

and Bartholomew, Addai and Mari,
248. I-I2 (cp. 'Abhdishu Pearl iv. 6):
sometimes reckoned by the Nestorians

as symbolical of the passion (533. 56

as the sixth of the

seven sacraments.

Syrian Jacobites also use the holy

The

leaven.

2.

The

priest's loaf,

jnalcdya 247. 19.

Manual Acts

purshdna

Cp. Bread, Hemira.

the ceremonial mani-

pulation of the consecrated oblation

97. 8 sqq.:

Later

it is

bolical K\dais

is

in

and the sym-

cp. 480. 36;,

some degree

distin-

guishedfrom the /iAt(r/^osfor distribution.

Hence

can

fractions

three

guished

be distin-

(i) Egypt., at the recitation

of the institution, 177.

232. 20: (2)

Byz., the symbolical fraction

not very

marked but discernible in Jas.

7 b K\a as compared with 171^ apx*Mk. 138.19, 2 2(5: 393.24.
iJi(Ki((iv
Universal the comminution or divi-

clearly

in

62.

after

Tai

the Lord's Prayer, in other rites partly

(3)

before and partly after generally covered

sion into particles (fifpiSts q.v.) both as

by a hymn or a deacon's

symbolical and as necessary for

Byz., and thence in Jas.

and Mk.,

'

proclama-

nion

tion.'
I.

syr.

Elevation {y^wais: arab. raf'ah:

zuyoho

woznoshenie)

arm. werathsoumn
:

the

uplifting

of

slav.

the

holy bread (Syr. Jac. both paten and

chalice), with the words IVie holies to
the holies.
is

is

In the earlier writers there

no mention of the elevation (483. 37

perhaps the earliest), while the words

(in

Byz. this

is

commu-

already done in

the prothesis by the excision

particles

tion

is

from the

generally

of the

irpoacpopa).

The

made along

the lines

frac-

of the impress on the oblate and it is

always a definite act done before the dis;

tribution
3.

is

begun.

Consignation (Syr., Egypt., Pars.:

a<ppa-yi^Hv

62

Syr.

Jac.

and

Nest.

Glossary of Technical Terms

582

Copt. arab. rasam,

rftsJivio 'signing':

eth.

'lit

aba

'

to sign

The

').

signing with

one species upon the other. Probably

with the following, either
simply (292. 9) or as its initial act.
identical

4.

Commixture

(voKTis 62. II

(Byz., Syr., Egypt.:

393. 34: arab.

nXrjpovi'

cavimal-. slav. ispolnenic

The immission

i70U7nii).

into

^urn.

the

of a particle

a symbol of the

as

chalice,

kharr-

Mechir

(Copt.,lxix. 36, Ixx. 17): the

sixth month, Jan. 26 -Feb. 24.

Meghedi
Formerly

=/xfXc<j5ta,

Arm., 418. 38).

general sense of 'a

the

in

hymn'; now appropriated

hymn

to the

sung during the prothesis.

Melkites (syr. w^T/rJy^' royal,' royal(i) The Orthodox as holding the

faith of the empire and as opposed to the
'

ists'),

monophysites

(2) the Uniats of Syria

reunion of our Lord's body and soul

and Egypt drawn from the Orthodox

(Lev. xvii. 11) in the resurrection.

church (so always in this glossary).

5.

Intinction

the infusion

of the

whole contents of the paten into the

commimion

chalice with a view to the

of the people in both species at once.

Communion, Spoon.
Mar, fern, mart (Syr., my

204.

tion of the departed, 286. 14.

Mesedi

(Eth.,

pot

'

which

brought to the altar before

is

According

the prothesis, 198. 26, 29.

to the terms of the prayer over

it,

it

must originally have been used for a

Renaudot (i. p. 474) renders
l)aten.
arcatn sive disaim maiorein.

Mass

{missa^f/iissio)

dismissal

(467. 41)

'

vienorurn

'

hence m. catechu-

dismissal

the

properly 'a

= ^ecra;5iOj/,

of the cate-

hymn in vespers.
Mesore (Copt., Ixx. 21)

month, July 25-Aug.

tism.

Usual

and 463. 36

'

metropolitan
in

'
:

the Levant

are

now

tlie

suppression of the lesser sees, collo-

metropolitans, in part through

'

in origin,

Matuniya

Nest.):

(Nest.)

the

Paed

Eulogia.

Esai. 54 [iv. c. 644 b] mentions the use as

western cp. c. Lucif. 8 [ii. c. 180 e]).
:

Cp. 538. 26.

Minister
T07.5, I9>

(Syr.

&c.

Jac, Maron

iinissale)

sh^mash.

whole

Deaconess

Cf.

service

year.

in the

2.

mass-book,

the

the whole

unknown

to cleanse the chalice

after the Liturgy.

Missal

are

2;

of

the

Such books

pure eastern

rites,

but they have been compiled in more or

less complete form for several of the
Uniats, Ivi

sq., Ixvii, Ixxviii,

arab.

ithdd:

slav.

Ixxxv.

tvwais 357. 23:

'.

soedinenie)

mixing of the wine and the water

See Meravoia.

M^caprana
See Eulogia.

= /xfTaro(a,

afier bap-

in the east

which is western
can. Hippol. 19 and S. Jer. in

Mixture {mixtio

bishop.'

prostration.

west

in the

sqq. above,

altar for the

(arab.)

administered to

communion

confined to Egypt (Clem, Al.

containing

'

the twelfth

23.

Milk and Honey:

the neophyte at his

by the faithful only.

'

Matran

Arm., 425. 30}:

Psalm before the Apostle: also a

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

and since most bishops

commemora-

or a

proper

= ara/ti'os Heb.
5x2 in., with a

'

cover, of metal or wickerwork, in

the bread

the

2.

an

(Nest, dilchrdna), a

3.

(2"^

(Nest.,

4)

commemoration, apparently

offering in

Title applied to (i) saints,

a round box,

quially a

2 1

saint's day, 253. 32

Masob
:

an intercession.

203.

my

Marmitha, pi. marm^yatha

253. 9). See Dawidha.
4)

tazcdr

lord,

prelates.

ix.

(eth.

(Syr. ]a.c. methdachro-

i.

10)

of one departed.

See

lady').

Memorial,
niitho 493.

chalice at the prothesis

except the Armenian.

the

in the

in all liturgies

Glossary of Technical Term;^

Morning Incense,
An office said before

Ofllce of (Copt).

14:

the liturgy, con-

25. 21,

75. 28:

583

(2) the consecrated gifts,

34: 104.

22.

sisting of the Lord's prayer, the pr. of

thanksgiving, the offering of incense, a

hymn,

second hymn,

intercessions,

and the pr.

There is a
of absolution to the Son.

creed, Gospel, intercession

corresponding

Motwa

(^i.

office for

the evening.

nianthbo

e.

Narthex {va^er]^,
The inner vestibule

524.

29^

of the church.

At

523. 37

a space railed off at the west end

first

then formed by rails between the columns

of the return of the aisles, possibly of

'seat':

cp.

the

then an ante-

themselves:

aisles

anthem in the night-office, sung sitting.

Music. Musical directions are some-

chamber severed from the nave by a

wall. See Doors. Occupied by Hearers
(Penitents}, Catechumens and Com-

times given in the rubrics:

petents.

KadiCfia

Nest., 251. 22)

a variable

(i)

I'yz.,

are rubricated with their

troparia &c.

^xosortone(arab.

The

/a,^: s\av.g-las).

tones are numbered (as were the western

after

till
i

to

viii

thus ^x- 7' =

irX. 5':- viii

plag.

(2)

or

(sic), aiyilb

tvaitis,

the tones being

named apparently from some typical

hymns. (3) The skirl of the Abyssiis noted with neums in the books
and two tones {zhnd) the first and
araray
are mentioned in the rubrics

nians

'

'

218.

hymns

Nest,

names of
30

222. 17.

The

(4)

rubricated with

are

typical

269. 2

cf.

hymns, 253. 28

the
258.

{fivcTTTjpiov, syr.

The gynaeconitis

Faithful.

women

the

grill (^Copt.)

or place for

either railed off with

is

oris a gallery (Byz.).

nave contains the

ambo

The

and the

(q.v.)

soleas, the platform of the singers.

Neophyte

(j'co^utos, vo<pcjTiaTos 11.

one newly bap-

13, v(0Tf\r]s 26. 13):

tised.

Neschkhar (' wafer,' Arm.) i, the

Bread q. v. 2. The Eu:

eucharistic

logia

q. v.

Nineveh, Fast of
Ixix. 37

158. 31

Syr. Jac.

Nest.)

Egypt.,

the monday,

tuesday and Wednesday of the third week

commemoration

of the preaching of Jonah.

arab. sirr, eth. meshtdr, copt. mys-

In

terion, arm. khorhhotird, slav. tayna.

LXX Dan.

ii.

18 &c.

xii. 7,

II, Judith

22, 2

Mace.

counsel

Apoc.
'

The body of

Nest, haicla).

before Lent, fasted in

299. 6.

Mystery, mysteries
I'dzo,

in

arm.

and Consistents (Penitents) and the

Coptic hymns are rubricated echos Adam,

Job or BatOS or in arab. simply a Jdm

korabl,

slav.

and plagal,

number including

to iv, each

V authent., jyxos

198. 18

khtnbaran

arab. canJsah,

vao'i,

the church, occupied by the Kneelers

an authentic and a plagal

'

(Byz.

Guido of Arezzo), not from

alternately authentic

but from

Nave

Melk. also haical,

i.

so in

'

xiii.

20, xvii. 7

a symbol

a secret).

'

-P 'a secret'

ii.

21

2,

Wisd.

Tob.

22, vi.

ii.

'a secret plan or

N. T. generally

but

and perhaps Eph.

v.

32

Oblate

{oblata 539. 29
the eucharistic lonf.

ministers

who

the people.

as representing or expressing

in the west.

The sacraments and

especi-

(pcpapios,

no

Offer.

ally the cucharist, the usage being

doubt in part influenced also by the

pagan mysteries, to which the sacraments correspond.

So

in the liturgies

(1) the unconsecrated gifts, 42, 16

74.

oblatio 541.

See Bread.
Oblation. See Offering.
Oblationarius (539. 28) one of the

21)

received the oblations of

Probably a subdeacon, as
Perhaps represents Trpoff-

which occurs.
See *Ava<|>piv, Dpoa-dy^iv,

ripoo-KOfJii^eiv, npoo-<j)piv.

Offering.

See

'Ava<{>opd,

Aupov,

0vo-ia, ripoo-Kop.iS'q, npoo-(|>opd.

Offertory (Sojpofopia 504. 33

trpocr-

Glossary of Technical Terms

584

319. 1). The offering of the

material elements of bread and wine
and water and ' other devotions of the

Ourar

KOfiiSr)

people in the mass of the faithful before

the anaphora. Originally involves three
'

moments,

(i) the offering

on the part of

the faithful through the ministers at the

525. 18: 538. 19) :
sanctuary (508. 6
:

(2) the selection of the oblations to

(3)

their

'

setting

forth

'

on

488.
the altar by the deacons (485. 30
2
525. 27). In course of time, perhaps
:

through

partly

adoption

the

the

of

solemn making of the bread at the

church, (i)

fell

into disuse in

its

money

at a collection

was moved back and became

Proand (3^1,

where the oblation was prepared

at a separate table, became the Great
Entrance with the Offertory prayer
in rites where the oblation was
(Byz.)
prepared on the altar, was reduced to a
in rites

are baked.

Mk.

cp.

124)

or vanished altogether (Copt., Abyss.).

Nest,

mixed

is

see

262,

267.

On

the Diptychs and the Lavatory which

belong to the Offertory

see

sub

apparently (248. 24)

It is

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 Vestments 6.
Paoni (Copt., 168. 16)
the tenth
:

month.

May

Paopi

26-June

vo-

(Copt., 168.

Parastasis.

Particle
393. 24
5

27,

See napdcrrao-is.

{fx^p'is

62.

526. 39:

arab. jtizz

19): the second

6,

29

<^

copt. klastna 464.

arm. inasn 449. 30, bekor

slav.
a piece of the broken host,

tshastitza)

such as

given to each communicant.

is

See Coal, Pearl.

Paten

{^patena

SioKos,
539, 541
[Mt. xiv. 8, vulg. discus]

SiffKapiov, iriva^

546. 38

[Lk.

arab saitttyah

39

xi.

TTtVo^],

syr. Jac.

Nest, pildsa

pinco

[H^yp

Ex. XXV. 2^], pdtkfira ['table,' Ex. xxv.

23]

29

copt. diskos
7rtVa

226. 25

cibiis.

24.

month, Sept. 28-Oct.

prayer (Syr. /V. 0/ Veill

in

chamber attached
which the sacred loaves

to the church, in

(2)

the

thesis (q.v.) before the liturgy;

The oven

(Nest., 248. 23).

the sacristy or other

large

ceremonial form and took the shape of

informal offering before the liturgy or
of offering

3.

be

consecrated and their preparation by the

deacons

Oven

{wpapiov, Arm., 414. 10).

See Vestments

Stole.

eth. fdchel [Ex. xxv.

Mt. xiv. 8],

slav. diskos

'^w^<ar

'

circulus

'

arm. maghzmah).

secration of the oils of the catechumens

The plate on which the bread is offered

and consecrated. Abyss, and Nest., a

and of the chrism of

tray, Abyss. 7 in., Nest. 12 in., in dia-

Oil,

Oblation of

and of the

sick,

(190. 24)

the con-

confirmation, after that of the eucharistic

The

oblation.
still

oils

consecrated at

maundy

and the chrism are

the same point on

thursday.

Ordo communis

(Syr. Jac. tuchso

Syr. Un.

and Maron. arab.

d^kurbono

rutbat alkuddds: Eth. sherdta kedddse

the rubrical
194. 4, kanond kedddse)
framework and permanent prayers &c.
of the liturgy as distinguished from the
several anaphoras and proper lections
and hymns. Cp. ordo fnissae.
Orthi (Arm.) 'OpOot q.v.
:

meter.

The Russian paten

supported on a central

is

commonly

foot.

Paul (Copt. 150. 4&c., eth.

The Apostle or lection from
Epistles.

Peace,

See Lections.
i.

The Kiss

naafxos 504. 23

473. 18

213. 10).
S. Paul's

elprjvrj

of Peace

320. 30

(dff-

affna^eadai

488. 7: dydnr} 321,

dyairfjaai 320. 29: cp.

hhatnoir srbotithean

2,

Pet. v. 14: arm,

slav. tzelowanie

Syr.
Un.,
Jac, Nest, sh^iomo
Maron. arab. saldm
Copt, aspasmos
461. 9: 162. 36, arab. sulk, eth. amchd).

Syr.

::

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,

Heb.

14), before

Pet. v. 14, cp. Phil,

24, Tit.

xiii.

iii.

15, 3 Jo.

or after the offertory

fulfilment of Mt. v. 23, 24 (469.

in

10

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
the next above between his own and
478. 41

actual

485.

cf.

kiss

13.

12).

13:

own

then kisses his

Nest., each takes

the hands of the next above between

his

own and kisses them,

of the peace

bows

282. 4

'

the procession

Copt., the priest

and the people turn

each to his neighbour and touches his
hand Arm., each bows to his neighto the people,

bour.

2.

The

verbal salutation

'

(napyapiTijs,

they entered.
3. 13,

doors,

the

syr.

of the broken host.

and
in

blessings, after the energumens, or

sistents,
'

40,

stood with

communion
XOJpi^

the faithful throughout

'

without

but

liturgy

the

Con-

4.

awe<TTa>Tfs 523.

avvKTTdfxfvoi,

(Koivavelv

or

offering

irpoatvxv^

rrjs

In Ap. const,

irpoacpopas).

the

consistents are dismissed after the kiss

of peace

communion

28, their

13.

in

prayer being limited to the Prayers

may

be only a survival

of an earlier stratum.

In the other texts

but this passage

the penitents are

now not

noticed, except

237- 35 and perhaps 41. 5

Pericope

cp. 473. 21.

arab. /asl).

(TrepiKoir-q,

P^risto (Syr. Jac, Nest.). See Bread.

See Particle.

Phaino
ments

Distributed

four classes, to one

or more of

which each penitent belonged for a

specified period, passing upwards from

Phokh.

Pope

2.

and at least it was limited both

and duration, perhaps never being
effectual outside of Asia Minor, if there,
and tending to disappear even in the
realized,

The

verse

of an

See Antiphon.
(eth.

(Egypt.

eth. pdpds).

andria

See Vest-

Chasuble.

(arm.).

Pointing

The complete system

rather ideal than actually

5.

vveiv.

the gravity of the offence.

Syr. Jac. 70. 31,

{(paivoXiov,

and Chald.).

canonically regulated in proportion to

class.

bottom of

Lent after the competents.

antiphon.

to

Kneelers, vironiv-

3.

vnoTTTOjais 524. 43, 01 kv

the nave and were dismissed with prayers

Penitents. Certain sorts of offenders

in the shape of exclusion from communion for periods

class

sermon,

summarily

fifTavoia 7. 28, stood at the

undergoing penance

was perhaps

Tj

the

after

dismissed

524. 29.

TOPTfi 1)21.2'^,

margonttho

into

until

when they were

13

aKpodi/jifvoi

narthex below the

the

in

catechumens,

3.

Hearers,

2,

aicpuaais 524. 29, stood within

jy

section of Scripture read as a lection.

534. 31, arab. jauhar 185. 16, where

^ elements' %\iQv\di.
h^ 'pearls'').
particle

asking for the prayers of the people as

Peace

be to all': 314. 24 &c.

Pearl

58:

in

I.

eth.

See Acik-

emdre).

vdvas, copt. papa,

The

patriarch of Alex-

llk-pdpds

'

archpope.'

Eth., a metropolitan.

Praxis [vpa^m,

Syr., Egypt.).

The

lection from the Acts of the Apostles.

See Iiections.

Prayers,

in area

aX

The

(37

tt/wt?; ivxj] 13.

iyxo^*- tcDj/ tti.giSjv,

The

tj

28

(KTfv^s iK(aia).

prayers of the faithful at the begin-

Weepers, irpoaKXaiovrfs 523.

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

fourth century.
I.

33,

The

Glossary of Technical Terms

586

been variously

this moveiiient has

dis-

arranged and complicated.

Preanaphoral

the

of

tract

the

liturgy preceding the anaphora.

Presanctified (rd

irporjjiaaixfva sc*

arm. nakhasrbeal

stvyaschennaya).

prejdco-

'At^.x.

The

I.

before

gifts

on the Sunday for commiuiion on weekdays (esp. Wednesday

and friday) in Lent.
2. The liturgy
consecrated,

which the presanctified gifts are administered

constructed from the ordi:

by the omission of all

between the offertory and the Lord's
prayer, the offertory prayer becoming
xciii.
Iv.

liturgy

proem of the Lord's

the

Byz.

prayer.

9: xcviii.32: 345: 537. 17:

494: S. Mark Ixvi. 12.

Prophecy or Prophet

S.James

148. 26

164. 4

slav. predlojcnie

matouthsaran)

so called

arm.

Byz. a table

the N. apse. Arm. an altar or a recess

somewhere on the N. of the altar.
Prumion [p^'ru?7iyun = vpooi/^ioVjSyT.
in

Jac): the introduction to a Sedro

Psalms

(q. v.).

xpaXpwhia,

(^\pa\fxus,

Oeiov

mazmitro: arab. niazmur:

copt. psalmos
vtazmur
eth.
arm.
saghmos: sI&y psalom) See Antiphon,

aofxa:

syr.

Dawidha.

Used

the

in

chiefly with the lections

liturgy

i.

see Alleluia,

Mesedi, Saghmos Jaschou, Shuraya,

npoKcifxevov
468. 28: 477. 8: 506,
:

42: 520. 4: 524. 16: 535. II.

36,

In the enarxis (q.v.) 487. 18:

points, especially at

2.

253. 9:

At various
communion:

345. 17: 364 sqq.: 422.6.

Old

the

Testament lection. See Lections.

Prospharin(Copt., = 7r/)0(T<^f'pe<i',arab.
ibrfisfdi'Tn

inadhbah altak.

sc.

ill

nary

arab. bi-iishJs, mahil

Melk. nia'idah oltak. or

(356. 16

ctiisaiaran,

bupa, arab. hruyijyasmmtd, ahdbik iakdJsiihd,

made

aliakdhfiah,

3.

the

see Koiv(i)viK($v.

37

Puriflcator (Syr. Jac, g^muro 70.

espfigd).
See Sponge.
107. I
:

apparently from the deacon's exclama-

The

tion 164. 8).

veil of the oblation.

See flpoOco-is.

I.

The

of setting forth the oblation,

office or act

including the arrangement of

bread

tlie

on the paten, the mixing of the chalice

and the veiling being the second part
of the offertory (q. v.) moved back to the
;

beginning of the
npocKopiBr)

Baised place. The

tha 273. 20)

See Veil 3.
Prothesis.

{UpoO^ais,

liturgy.

takditnah

arab.

slav.

altar.

Readers

(di^a^vdcrTT/?

arm. entherthsogh

koruyo

service

'

Nest, plbhiha, including the

baking of the bread

2.

The

copt. prothesis).

oblation as set forth (360. 28,

'.

syr.

The

minor order entrusted with the recitation

of the lections and responsory psalms,
ranking below the subdeacons (29. 25

At

the readers read all the

&c.).

first

Copt, anagnostcs, arab. kdri^

lections (527), but the

the

arab. kdri

anJilT, andgnust, eth. andgu^nstis).

Un, arab. alkhidmat alauwali

'

slav. tshtetz

proskoniidiya arm. niatouthsonniii'. Syr.

:

(Nest., ma^tabh-

the footpace before the

first

Gospel

at least

has generally been taken from them and

given to the deacon or a higher ecclesiastic (cp. 507. 12).

There has also been

34 6 apros iri^ -npoQiaiojs 508. 6 528.

15: a.\a.h. takdit}iah %\?i\. predlojcnie:
arradschadrouthiun 419. 15
arm.

a tendency to confuse them with the

The place in which the prothesis is made (356. 1 5). Byz,, originally
the sacristy 309. 5 now the apse to the
N. of the bema (to ^vpeiov fxepos 367.
For Nest, see Oven, Treasury.
29).
4. The table on which the prothesis is

of the creed by the competents in holy

433- 6).

3.

singers.

Bedditio symboli
week, 467. 25

Bemains

the recitation

cp. 532. 35.

the
consecrated
species {TdntpiaafvaavTa 2^. 15). Vari-

of

ously disposed of:

sacristry

i.

carried into the

and consumed by the deacons

Glossary of Technical Terms

(Byz., 398. 31

Burnt

2.
c.

probably 25. 15

(Syr,,

487.

cp.

463.

7).

Humbert

calnnin. graec. [Max. bibl. patr. xviii.

397 h]).
13:

(530-

Consumed by

3.

Cone.

cp.

Consumed by

4.

children

Matiscon.

c.

6).

ministers at the altar

(Nest., 304. 30, in practice their

com-

munion).

Car-

5.

Reserved (534. 33).

6.

home by the faithful for private

communion (P2gypt., 526. 32).
Responsory (,77. 8). See Antiphon.
ried

Rite.

I.

type of ritual system, a

liturgical family.

2.

particular ritual

function {riKfTfj, aKoKovOia

arab.

khidmah

syr. tiichso:

the bread, To (Egypt., arab.

massah alhamal 145. 14, eth. mazmaza
kifrbdnai^C). 5) i. e.to test the soundness
of the loaf and to remove loose particles

Holy of

b.

Eth.

holies q.v. Syr. Jac, Nest.,

Temple; arab. (Byz., Syr. Jac,

c.

Egypt.) haical 156. 22:

eth. hayecal.

Sacristy (naaT0(p6pia or
7 [i Chr. ix.

Kov ^S^. 29

(TKfvo(pv\aKioi'

-fia 25. 15:

26 &c. na^fj], biaKovi-

agatioths, avandatottn

arm. sarkav-

slav. riznitza

Nest, beith shaniasha

house of the
deacon' 251. 33, Chald. b. dJyakmi Syr.
\5xi.b. rJz,? 'house of the mysteries' [arab.
'

sdcristlya]

Copt,

diakonikon,

arab.

maiidd alkhidmah place of service ').

The chamber attached to the church in
which the sacred vessels &c. are kept
under the charge of the deacon (519. 24).
The Byz. prothesis was formerly made
'

copt. erphei

^rjfjia

476. 5

and

257. lo: Copt.

7ri-

e.

arm. bem 423. 2

f.
Chancel: Nest.
:

Nest. bTm 257.9.

kanci { = cancelli) 253. 16.
bytery. irpia^vTipiov 524. 4.

&c.

Byz. OvaiaaT-q-

tliysiasterion, vianershooiishi.

bune

Pres-

g.
ii.

Form,

Byz., the central apse {xoyxi 4^4-

28), the one altar being

very rarely there

is

on the chord:

a second altar in N,

and Copt., the three

an altar on the chord.
Nest., the square end of the church
one altar partly recessed into E. wall.
Syr. Jac.

apses, each with

Abyssin., a detached rectangular build-

dome

(round) church
28

Altar

Nest. 7nadhbh^ha 69. 15

ing with a

cp. 545. 29.

d.

piov (rubrics), slav. altar: Syr. Jac.

or S. apse.

copt. akoloitthia).

Rub

587

middle of the

in the

one altar under the

dome. See Cancelli, Doors

thronus, Veil I.

Syn-

3,

Schapik (Arm,, 414. 5). The Alb.

Vestments i
Schourdcharr (Arm 414. 30). The
Chasuble. See Vestments 5.
See

Seal.

I.

Syr. Jac. tabh'o, the cu-

See Bread II. 2. Syr.

Jac, Nest, hiithdma, a conclusion, a
charistic bread.

final verse

72. 8, or blessing 303. 19

Cp. 'AiTjiXvo-is.
Second service of the

105. 30.

kurbono

d*^ tarten

(Syr. Jac. tesJuneshto

72. 15,

here (309. 5^: in Mk. the prayers of the

enarxis are said here (113. 2\

Un. arab. alkhid??iat althdniyah). The

second part of the preliminary ser-

Saghavart (Arm., 413. 43). The

See Vestments 8.
Saghmos Jaschou (Arm., 'the psalm
of dinnertime' 425, 24).
The Psalm

vice

Crown.

76.

before the Prophet.

74.

Sanctuary, The space within the

cancelli and the veil, containing the
altar and the synthronus.
i.
Names
a. Sanctuary, leparuoy 482. 10
354,

structed by the insertion of verses into a

37

arm, srbaran

(cp. syr. baith kiidh-

sho 94. 14: eth. macdn kediis 195. 15,

beta inakdas 195, 20, kedsdt 196. 36).

before

the lections, pp.

72.

16-

in Un. including the vesting

30
(which here follows the prothesis).
;

Sedro
30

(Syr.

80. 20

Jac, 'order' 71. 21:

108. 7)
a prayer con:

more or

less constant

framework, con-

sisting of

what seems

to be survivals of

psalm-verses with gloria (cp. the Nestorian

the

hymns

250. 25

253, 29 &c.

common Greek form

354. 5-15)

preceded by a proem {prumTon

and
and

q. v.).

Glossary of Technical Terms

588

minor order of singers who form the

two choirs {^opLs, arab. khurus or
khurus) which sing the hymns and the

In some cases (74, 80) the structural

clauses have disappeared.
The sedro is
recited

by the

priest standing before the

altar while the censer

Sermon
SiSaaKaXia

3.

39

j^'j'j.

roz, ischarr

3.

antiphons.
29. 41

521. 22 [l Tim.

10:

13]: irpoaofuXia 464. 25

irapaivecris

swung.

is

(Trapd/eKrjcns

ofJLiXia

Krjpvyixa

Sophia

atto'^-^id,

arab. isfanjah

slav.

The

slav. pooutshenie).

395. 29,

gouba Syr. Jac. cspugo,g^muro, Syr. Un.

arab. isfanjah). The sponge with which

arm. cka-

{aiTO'yyo':

fiovaa 359. 26

518. 28:

See Zo4>ia.

(Syr. Jac. 82. 3).

Sponge

iv.

in Byz. used

and exhortation on the lections (xlvii. 22) following the Gospel

the vessels are cleansed

It is
(cp. Lk. iv. 17 sqq., Ac. xiii. 15).
not generally provided for in the rubrics,

395. 28, crvaTfWeiv 359. 26: cp. 411.

The
23) the particles on the paten.

instruction

commonly misplaced

in prac-

tice (e.g. Syr. Jac. at loi. 31).

Several

and

it is

Arm.

purificator

kinak)

is

30

in the fourth cent. (29. 41

wodho

531. 53), and, as in some degree at

was frequent (468. 39

present, applause

maskal 200.

Servant of the church (Syr. Un.

The
khddim alcamsah, 109. 26).

the people are

sacristan.

nion.

Shamamout
first
*

hymn

of the

Onlybegotten

is

(Arm., 421.

'

The

12).

of

enarxis,

which

'

eth.

'erf

communicated
See

in

the

Commu-

Abyss, like the Byz. spoon

hence

its

name.

vnT]peTT]s 519.

Shamashutha (syr. = diaconate,'

The book oi diakonika.

mil'akah

together.

Subdeacon

Nest., Ixxvii. 9).

arab.

has a cross at the end of the handle

('O fiovoyevrjs 365. 33)

the dominical form.

Syr. Jac. tar-

The spoon with which

23).

species

The

Copt, kokliarion, myster,

arab.

477- 33: 507- 24)-

two

thasch,

{srbithsch,

slav. Ijitza

102. 2

mystheri

{a.noaTio'y')(i^(iiv

(Byz., Xa/S/s [Is. vi. 6]

miVakah

477.

a linen napkin.

Spoon

sermons in succession were not uncom-

mon

sweep together

also to

{h-nohia.Kovo'i

28

13,

20:

cp.xxix. 10: Xfirovp-

syr. aphiidhyakno 95. 10

70? 490. 7
Jiiupathiakna [Nest.]: co^\.. ypodiakon:
:

diydkon

Cp. Liber ministerii, 'iepoSiaKoviKcSv.

Sharakan (Arm., xcviii. i 308). The
Canticle book, containing the proper

arab. abudiydkun

hymns

order next below the deacons, assisting

of the divine

Sher'ata
Ixxiv. 34).

office.

ge9awe (eth.,
The Lectionary.

Ixxii.

10,

eth. nejka

One

slav. ypodiakoti).

the deacon in the

of the minor

more mechanical

acts

of the service, as symbolized by the ewer

beginning,' Nest.
Shuraya (syr.
The antiphon before the Apostle
'

256).

cp. npoKc{|icvov.

'half-deacon' 214. 23: zxm. kisarkavag'.

(In the divine office

and basin
to

for

the

lavatory delivered

the Byz. subdeacon at his ordina-

tion.

Formerly they probably received

generally introductory to an anthem of

the oblations of the people (Oblation-

the type of 250. 25.)

arius).

Sides of the altar (Nest., gahhi)

apparently the spaces between the middle
and the ends of the altar.
Singer (^aA/ia5os 468. 29 ipa\rr]s
:

518. 25 &c., i(po\pd\Tr}s 537. 36:

psaltu 95. 10: arab. murattil'. eth.
zanier

arm. saghftiosergov, dpir' clerk

416. II

syr.
7tia-

slav. pewetz).

'

clerk of the

finitely

They have now no

part de-

assigned to them in the rubrics

(but see 214. 23: cp. western use), and

do not exist as a permanent order

the Greek church.

Synaxar

(Byz.

avva^apiov,

in

slav.

synaksar: Copt, synaxarion, arab. sinacsdr 155. 9 Ixviii. 10). The Martyro:

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,

{avvOpovos

^ dpo) KaO. 370. 28,

ptov 314, 16

K.

Tov Ovaiaar-q-

seats of the presbyters

ranged round the apse on each side

of the central throne of the bishop
{6p6vos

476.

530. 32, 6

6 &c.,

kniaKoniKos

'

sqq., Lev. xxiv.

table that

is

5-9

'

the altar

before the Lord

'

Mai.

meal, Ps.
21

X.

Tp.

7, 12].

i.

xxiii. 5, Ixxviii.

2.

19

sacrifice is

'EK<{>cSvT](ris-

Tersanctus

(6 rpiadyios vpivoi 479.

24 &c. [cp.

xli.

479. 48], ^ dyyfXiK^ 8o^o\oyia 480. 8, 17

TOV Tpiaayiov 5o^o\. 482. 22, dyiaafxus

feast,

Cor.

partaken

The Seraphic hymn, being

q. v.).

of,

Clem. R.

(b) in all rites

Cor. 34 6
his '
is substituted for

thy

(c) in all riles

immediate relation

feast of the eucharist,

the eucharist as partaken, 31. 6

65.

479-43: 481.12: 534.

added

'

'

'

but Egypt., Mt. xxi. 9

some form.

in

See

is

Thanks-

giving.

Thanksgiving, The
I
1

dxapioTia

(i)

Cor. xiv. 16: 474. 3: 526. 25

529.
T^j Trpoa(popdi vx- 506.
2
77 pvoTiKTi
:

39: ^ (vKoyia

Cor.

cp. xiv. 16:

x. 16,

evXoyrjffas, fvxoipi<TT{]aas

25-

Is.

3 (Apoc. iv. 8) with certain modifications

(a) 'heaven and' is added : cp.
vi.

three

The

30: 476.30:

Kanuna,

Ez.

with the act of communion (509. 4), but

commonly from the fourth cent. on. See
2.

by the
and in an erect posture
Cp.
as opposed to g^hdntho (q.v.).
said

priest aloud

first

in

'elevation').

Jac,

(Syr.

of a prayer

rubric

once only in

and that

Altar.

T^loitho

but Pers.

centt.,

'

proper hymns of the liturgy.

altar,

8.

Tagharan (Arm., xcvii. 38, 308).

The Hymnbook, which includes the

The

called

table

dotal offices, Ixxvii.

I.

as opp. to Tp. Saifxovioov).

The book

42, o e-mviKios vfivos 313.

Kvpiov 'the Lord's feast' at

which the Lord's

meant.

the

so

is

Nest.).

22] or the Altar of Burntoffering [Ez.

xliv. 16,

= Ta^tJ,

whole

containing the liturgies and other sacer-

The

Table, The or The holy (i. That

on which 'the food of God [Lev. iii. 11,
Ez. xliv. 7] is presented to Him, whether
the Table of Shewbread [Ex. xxv. 23

commonly used

is

altar as a

Tachsa

6.

tepartKos 314. 15).

9. 6

where the

KaOtSpa 524.

subselliaSfOG. 22, npofSpia

"^

The

21).

ib.

57

tdbdt

the rubrics

589

Mt. xxvi. 26

sq.

&c. 508.51). The great Thanksgiving

with which the anaphora opens and in
:

See
Tablitho (Syr. Jac, Nest.).
Antiminsion.
Tabot (Eth.). The Ark (Heb. ix. 4).
A coffer of gold and gems preserved in
the cathedral church of Acsum, containing a slab on which are inscribed

commandments, supposed to be
Ark of the Covenant stolen from

which the divine nature, creation, providence and redemption (rds dfdTovs
Tas Upas Oeovpyias
evfpyeaias 474. 6
:

488. 18: cp 492. 3 sqq.) are

commemo-

rated, culminating in the recital of the

It divides into three parts,

the ten

Institution.

the

the Preface, the Sanctus and the Post-

the temple of Jerusalem and carried to

Ethiopia by Menelek the son of Solo-

mon and
is

the queen of Sheba.

Antiminsion).
every church

is

there has been

is

The

slab

used as the tablith on the altar (see

common

Hence

the tablith in

called fddoL

some

Possibly

confusion, such as

in ethiopic ritual language,

between the words tablith and

tdbdt.

In

and the distribution of topics

between the preface and the postsanctus
or less a
is characteristic and more

sancttis,

criterion

of

The whole

rite.

action of the liturgy, whatever

in

detail,

ivXa-pi-<JTia

principal

was
:

originally

hence

title

such phrases as

17

scope

included in

(vxapiffTia as the

of the
77

central

its

sacrament and

cvxapiaTrjOttaa TpocpTj

Glossary of Technical Terms

590
M. Ap.

(Just.

66) of the consecrated

i.

Thoouth

The

(Copt., Ixx. 17).

1 2 1

the three great prayers

'

for the church, the

'

al 7'

( 1

by the

60. 3)

pope and the con-

priest at the

end of the

Prayers.
i.

The Altar

see

Treasury

The

2.

See Synthronus.

bishop's throne.

Tone

q.v.

{rum

Melkites

the

Egypt (arable

Syria and

catholics

gary

offertory.

Syrian

^> "

rpiaay.

Tpiaayios

527.

vfxvos

t^ rpiadyiov

7,

345.2: ^xdh.trJsdjyun: siscv. irisyatoe:

arm. erechsrbeann or ergsrbeann: Copt,

The hymn

arab. ajyus althaldthah).

"Ayios

&ebs kt\ related to have been

revealed at Constantinople in the ponti-

and

ficate of S. Proclus (531. 9),

first

the Greek

(greek)

of Sicily

wliere the vessels are placed until the

Trisagion (Byz.

of

cdtiilici)

rite)

the

Bulgarian and Ruthenian (slavonic) and

the Balkan Peninsula

535-

rite,

of the Levant and Italy and

'

gaza 262. i8<^,

beith kudhsha house of the holy thing').
A recess in the N. wall of the sanctuary
'

own

dogmatic system. The Uniats are (i)

formerly Orthodox, and of the Byzantine

the Albanians

(Nest., beith

its

customs and canons, has submitted to

the Roman see and accepted the Roman

'

Music.

a community, which retaining

with small modifications

rite,

Throne,

[i] 66) to

first

gregations, bidden by the deacon and

recited

iii.

Uniat

month, Aug. 29-Sept. 27.

Three, The (Egypt., 520. 38:

by 'Abhdishu (Assemani
Bar9auma i_fl. 480).

attributed

is

B. O.

See EvXoYia.

elements.

Roumanian (roumanian) 'catholics' of

and Austria Hun:

(2)

formerly Jacobite,

rite,

the Syrian (syriac, rubrics

of

the

in carshuni, i.e. arable in syriac script);

of the Egyptian

with

arable

(ethiopic),

Africa

'

the Syrian

Lebanon
(4)

the Coptic (coptio

and

catholics

Abyssinian

Asia

of

'

and

formerly Monothclete, of

(3)

rite,

rubrics)

rite,

the Maronites of the

(syriac with carshunic rubrics)

formerly Nestorian, of the Persian

Syr.jPers.) or before the gospel (Egypt.).

the Chaldaeans of Kurdistan and

Malabar (syriac)
(5) formerly Gregorian Armenian, of the Armeno-Byzantine
catholics of Asia
rite, the Armenian
Minor, Turkey and Austria (armenian).

Addressed to the holy Trinity (481. 23);

but by Monophysites and Armenians,

Stole.

occurring

among

the cries of the fathers

of Chalcedon (Labbe-Cossart Concilia'ix.

192 a). Sung either at the beginning

of the mass of the catechumens (Byz.,
1

rite,

'

Uroro

'

{(hpapiov, Syr.

Jac, 70.

See Vestments

10).

3.

since Peter the Fuller, to the Son, an

additional clause being added

Jac. the original
us'
this

'

who wast

Vacas (Arm.

in Syr.

crucified for

always (77):

in Copt, and Abyssin.

and other clauses 155, 218
in

An Amice.

(KaTaniraafjia 506.

18 [in Ex. Lev.

Arm. a proper

for the

season

(423).

riDIS the

veil of the holiest], trapanf-

In Byz. on certain festivals a proper

antiphon is substituted for the Trisagion

radfia 476. 8

(369).

syr.

Turgama

('

interpretation

'
:

Nest.,

hortatory hymn sung be257j 259).

fore the Apostle and the Gospel. That
for the Apostle is fixed

propers are provided.

disused.

414. 25).

See Vestments 9.
Veil. I. The curtain of the sanctuary

for the

They

The composition

now

of turgdmi

523. 43
506.

wTia vela

petasma'.

dfxcpiOvpa 476.

cp.

17,

268.

509.

12:

copt. /ca^a35
arab. hijab [sitdrah 511. 2 J
:

eth. mantold'et

arm. waragoir

slav.

zawesa).

Gospel

are

0fj\a vela

8:

II.

The

hung
columns of
These have generally

curtains of the altar,

on

rods

the

ciborium.

between

the

Glossary of Technical Terms

59 r

vanished : but the Syr. Jac. and Arm.

have a curtain in front drawn during the

Idna 298. 5 ^) worn by the deacon who

holds the paten at the communion of

manual

the people.

acts and the

The

III.

(Byz. KnXvinia,

arm. chogh

See Antiphon.

Verse.

of the oblation

niirXov 547. 22, arab.

slav. poh'orvetz

j^i/d,

communion.

veils

silk

Versicle.

See Itixos.

Vestments

Syr.

(77

lepariKfj ctoXtj 345. 2

Un. arab. mandil:

Maron. arab. gitd Copt, mappa, arab.
Jafdjd, eth. macdan, mdchfad, lebes
^(fsX. shushipd).
i. Byz, Syr., Egypt,
have three veils
(a) For the paten

aliniikaddasah alcahnutyah^

(irpwrov Ka\., 5i(TK0Kd\. 360. 5, arab. g.

cipal vestments, for the

a/au7ual,

Syr.

mon

Syr. Un.,

1.

Copt, no

Jac. shilshepho

Syr.

wozdoiich

nially

slav.

Jac. htlphdyo d^pJnco 73. 2

Maron. arab.

g. alsainJyah

name

special

148.

{lafdfd\

25

eth.

ceddna 'dtoed 226. 25). The Byz. is

sometimes a metal dome, (b) For the
chalice {hiinpov koX. 360. 13, arab.
althdni,

g.

545- 7]

slav.

as

a.

\corporalia

Syr. Jac. h. d^coso 73. 2

Syr.

Un. and Maron. arab. g. alcds Egypt.

no special name 148. 25). The Coptic
chalice is covered with a cubical box
:

{iofe,

thronos

/(;.$

'stand of the chalice') with a round

pipoterion, arab. ciirsT

iite

aperture in the top corresponding to the

mouth
ture
'

is

thiydb altakdJs

the aper-

covered with one of the mats {thorn

plate,'

arab.

lie

on the

on

this.

cover,

tabnk,

altar,

The
(c)

hastrah)

which

and the paten is placed

is sometimes a metal

Byz.

For both {rpiTov

kciX,, drjp^

360. 18, vifptKrj, dvacpopd, to dvurrarov

TifirXov

348. 25

b,

TO fiiya

(lKip.fj.ivov

Copt,

tistole nieratikon,

hbos ethoiiab nte nioueb,

badldt

arab.

The prin-

most part com-

to all rites are the following

The Alb

XtTcOi^ioj/

(^itoivigko^

506. 27

slav. sttchar,

Un. arab. kamJs, Maron. citunah

stoicharion, sty chari, pot er ion

shento,

p^s],

tunJyah,

eth.

mappa,

kamis

Nest,

vestment,

The

worn by

all

tunic reaching to the

and

feet,

a sleeved

properly of

deacons

for

arab.

fftdhra,

principal under-

orders

now sometimes

white linen,
material,

Cojjt.

= 7ro5/7-

tnarppa,

Chald. ciithlna).

14,

Jac. ciithino, Syr.

Syr.

476.

Byz. aroixdpiov, ari-

xdpiov, arab. istikhdrah,

arm. schapik

of other
generally

coloured (except Copt.).

of the chalice which stands within

flush with the top of the tote

399. 7 [i Esd.iv. 54]: arab. Orth., Melk.,

Syr. Un., htdlat alcahnutyah., Maron.

The

2.

Cuffs

(Byz., k-nipaviKia,

cumm

arab.

fidviKa,

pi. actndf/i,

naroukawnitza, arm. bazpan

Syr.

cummin

pi.

citmm

pi.

Copt, katnasion, arab.

cummdfi,

Chald. zenda).

some

in

Syr. Jac.

Un. arab. 1. ztaindr, r.

Melk. and Maron. arab. cumm

zendo, -de:

Zand

evi-

slav.

eth. acindin, edjge

P^mbroidered

armlets reaching

cases

or

cuffs,

the

548. 32, arab. g. alfaukdni 'top veil'

elbow, confining the sleeves of the alb,

[Melk. satar

worn by bishops and

alf.

bolshoy wozdouch

'top shield'], slav.

Syr. Jac.

annaphura

Syr.
74. 15, 'aimo 'cloud' 70, 38:
Un. and Maron. arab. ftdfur: Copt.

prosfarin,

arab.

ibrusfdrin

148.

26,

jnacdan 204. 27).

2, Arm. seems
to have two, one of the chalice tsatskoths
skuk, the other of both paten and
eth.

chalice, chogh.

3.

Nest, has one cover-

ing for both, shushipa 282. 17

IV. Nest., the humeral

^5'.

veil {tn^kab-

presbyters,

Byz. also by deacons pother rites

and
?),

in

In

Copt, and Abyssin. much in disuse

unknown to Nest. (At 197. 42 there is
some confusion in the text, the acmdni

being spoken of as
3.

The

Stole.

if

the kamis).

a.

Sacerdotal (Byz.

kniTpax^Xiov, arab. bitrashil [Melk. bitrdshll]

Syr.

slav.

shil[l),

ourar
Un. arab. bitrd-

epitrachil, arm.

Jac. ilroro,

Syr.

Maron. bitrashil Copt, orarion,

:

Glossary of Technical Terms

592

and provided with buttons &c. by means

silk,

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

neck worn by bishops and presbyters,

hanging in front like a scapulary. The

(hence x-^^^^ to <p. 379. 41 'to undo

the buttons and let the front fall ').
In

schordion, arab. bitrashil, eth. mdtdhet

urdrd).

Pers.

broad

of

strip

Nest, priest's stole

and worn
presbyters,

Diaconal

like the western

is

same way, crossed by

hanging by bishops.
b.

in the

{696vt]

476. 16

506. 28

wpapiov, arab. zunndr, slav. orar

other

rites,

as a.).

narrow

Byz.
:

in

strip of

embroidered silk, worn either pendant

back and front from the left shoulder
(Russian, Nest.), or passed under the

arm with

right

the

left

and

the ends thrown over

shoulder and so hanging back

front

Abyssin.),

(Greek,

by

or

Jac, Copt.,
Coptic subdeacons
Syr.

passed across the breast, under the arms,

drawn over the

crossed on the back,

Russia the front

leaving a

fall

the neck.

In

generally cut out,

is

of about nine inches from

other oriental

all

and

only fastened on the breast, be-

is

coming

in

politans

and

the Sakkos

a western cope.

effect

of the

place

rites the

down the front

chasuble has been opened

Greek

chasuble

In

metro-

Russian bishops wear

all

{(tclkkos, slav.

sakkos), a loose-

sleeved tunic, identical in form with the

western dalmatic.

The Pallium

6.

(Byz. wfiocpopiov, slav.

omo/or, arm. emtp/idron

nicho ['necklace Gen.

bitrashin:

Un.

Syr.

Syr. Jac. /lem-

42 &c.], arab.

xli.

'

arab.

bilrdshil:

shoulders and the ends passed through

Copt, omoforion, pallin, arab. ballin,

the band in front (like Byz. deacon at

bitrashil: Nest.fnarh7(a).

the

communion

it is

393. 8, except that here

crossed again in front).

The Girdle

4.

(Byz.

^ijjvt},

arab. zunndr, slav. poyas

Syr.

Jac.

zunoro

(ouvapiov,

arm. goli

Syr. Un.,

Maron.

and Melk. arab. zunndr: Copt, zounarion, ounarion, arab. fnmtakak,

ziit-

zundra).

ndr, eth.

zendr:

Pers.

waistband worn by bishops and presbyters, commonly with clasps, confining

the alb and (except Abyssin.) the stole.
5.

The Chasuble

viov,

-uiviov,

(Byz. (peXovrjs, (peXo-

(f>aiv6\iov,

-uXiov,

arab.

ifiiinyah, s\^v.felo7i, arm. schourdcharr,

Melk. arab. fdlilnyiin Syr. ]^c.phaino,

Syr. Un. arab. badlah, Maron. arab.
ridd
Copt, felonion, kouklion, amforion, arab. burnus, eth. kdbd Idnkd:
:

'

Nest, nia'apra, Chald. phaina).

supervestment of priests
circle of material put

in

The

form a semi-

on like a western

cope and sewn up the

front, thus en-

long scarf

wool (507. [),

marked with crosses, worn by bishops
over the chasuble, passing round the
shoulders, tied loosely on the left
shoulder, and its ends falling nearly
Byz.
to .the ground back and front.
and Copt, is now of embroidered white
silk
the Syr. Jac. of the same colour
as the chasuble and shaped like a
originally

lamb's

of

double epitrachelion or a scapulary

among the Nestorians it is disused.

The following are less prevalent and
of smaller importance
7.

The Genual

vnoyovcLTiov, arab.

arm. koncherr).
broidery

(Byz.,

e-myovaTiou,
slav. palitza,

/laj'r,

lozenge-shaped em-

hung from the

girdle

worn by

Byz. dignitaries (355. 36). In origin it

seems to be either a napkin or a pouch,

and

Russia

in

8.

veloping the person and requiring to be

i7iitra,

the

hangs

The Crown

(Byz.

arm. saghavart

like a

tdj

tdj).

this form, slightly shortened in front,

a high royal crown, the hoops

klatii,

crown of

tschrepi

silver,

slav.

Un. arab.

drawn up over the arms to allow of

The Greek chasuble is still in

Copt, nietra,

pouch.

M'^Tpa,

Syr.

action.

form

presbyteral

still

{nabedrennik)

in

arab.

form

like

filled in

Glossary of Technical Terms

with

decorated

velvet

with jewelled

medallions, the whole surmounted by a

cross
that of the Coptic patriarch and
some of those of the Abyssin. are more
like helmets.
Used by Orthodox, Syr.
Un. and Coptic bishops
by Arm. and
Abyssin. presbyters, and sometimes by
Armen. deacons. Armen. bishops use

593

and hanging back and

right shoulder: used

front over the

by presbyters.

western mitres

Syr. Jac.

bishops use a hood

and

(syr.

Syr. Un.

mapmpht/w,

mapiaphah perhaps the Maron.

mancaphah is a hood, but it seems
carsh.

to be the amice), as also Coptic dig-

(whence kouklion of the chasuble

hood and burmis is a hooded
cloak), and Nest, bishops {biruna).

nitaries

from

9.

its

The Amice (Arm.

vacas, Syr. Un.

hamlich, Maron. maufaphahl).

oblong linen arranged about the
neck and tied under the arms with
carsh.

An

Derived from the

strings.

Roman

use

but worn over, not under, the alb by

Armen., Syr. Un. and Maronite priests.

The Armen,

vacas has a large apparel

of repoussee metal forming a collar.

The Copts
ballin
*

use a vestment (copt.

[pallium],

breastplate

[? '1^2>?

'

Ex.

palm,

logion '\\o'^fXov
xxviii.

flJ'n

23 &c.], ephout

ephod Ex. xxviii. 4 &c.], arab.

shamlah, tailasdn) which is in
effect an amice,
a long linen cloth
arranged round the head like a hood.
'

'

ballin,

Qq

Wafer.
Water,

See Bread.
i.

Mixed with the wine

ture.

Byz.,

2.

Hot

in

See Mix-

the chalice at the prothesis.

(Ofpfxov

341. 21,

TO (iov 394. 12
arab. zdwun), infused
into the chalice after the Commixture
:

(not Armen.).

See Zcov,

3.

Abyss., ad-

ministered to and drunk by communicants 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

(=;8aT0j, Copt, arab.,

ciii).

See Music.

Wipe

the face (Copt., arab. inassah

18). A symbol of the appli-

wajh, 188.

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

Worship, To
genuflect.

Zendo

Cf.

see

(;Nest.,

Cp. Syr.

Peace

s^gedh).

i.

To

Meravoia, DpoorKvyciv.

(Syr. Jac, Syr. Un., Chald.),

The Cuff, See Vestments 2,

Ziimara ('song,' Nest., 258).
Alleluia and

its

verses.

The

See Alleluia,

Zunoro {C,cx)vapLov, Syr. Jac,

The Girdle, See Vestments 4.

Pers.),

Glossary of Technical Terms

594

Greek

B.

copt.
"Ayia, TO (arab. alkiidsdn
arm. si'bouiheanch 413. 22.
:

ncethouab

LXX = D^B^lpn

consecrated things, sa-

Lev.

crifices &c.,

xxii. 2).

The

i.

gifts

as offered in the offertory or prothesis,

122. 2(^b: 379.32.
gifts,

2.

The

(cxxxiv)
sung in three groups as at
once the psalms of vespers and the anti:

phons of the enarxis of the Presanctified,

345. 18 a.

kaddasa

arab. kaddas

eragiazin

copt. iotcbo,

hXX = m\>,

Lectionary, of the divine office and the

:

Presanctified, Ixxxii. 33, Ixxxvii.

^^'^'npn a. consecrate,

Ex.

*Ava8eiKvvvat.

Lev. xxvii. 14; b. regard as

holy, Dt. xxxii. 5r,

consecrate the gifts

i.

Is. viii. 13).

:

To

of our Lord at the

institution, 51. 29; of the divine action

in the liturgy, 54. 6,

2.

To acknowledge

or proclaim the divine holiness, 132.4.

LXX

'AYiao-fxara, to. (arab, kudsdt.

The

consecrated

gifts, 65.

32 a

338. 20.

Cp.''A-Yia.

'AYiao-fids (syr. hldddsha, arab. kudads,

takdis, eth. kedddse, qq.

agiasmos).
2.

i.

The proclamation

copt.

of the divine holi-

dedicate,' of our

87, 3.

See Veil IIL

*AKoXov6ia (506. 37

axvih.

copt. akolotithia, syr. tiichsd).

khidinah,

An

office

2.

The

'AKpoo-Tixiov (29, 30).

of a responsory psalm.
'AKpob>fji.evos.

*A|ivTjTos

so 'make,' 16.

'Declare';

Q dvdSii^is Tov dpTOv

ttjs euxo/Jiffrtas

the

consecration, 523. 10.

Jas.
like

ii.

(sc.

to Ovaiaarrjpiov

irt

Num.

In Ex. Lev.

21.

="l^tppn

67rtTt'077/^t,

generally,

'burn';

where generally = ri^Vn

'

lift

up

else-

in

'
:

both cases, of the action of the ministers

in the burntoffering

Heb.

cp.

27.

vii.

Ilarely of the people as bringing the

= ^""^H Lev. xvii.

see ripoo-dYeiv, npoo-<|>epiv.

xiii.

15,

Pet.

ii.

5 of the

iii.

Chr.
14:

In Heb.

church as the

dyiov Updrevfrn. In the other languages,

or service.

"Aix^wv.

at the institution,

xxix. 21, 31, 32, or ^''Ipn Lev.

c.

Lord

19: 26. 15: 347. 12, particularly of the

hence
effect of consecration 329. 32

burntoffering,

Cp. 'AyioL^civ.

ness, 132. 5.
'A^ip.

v.,

Consecration, 536. 18.

'Exhibit,' 'display,'

529. 17: 51. 28, and syr. /laim ^c)^. 25:

*Ava<|>peiv

consecrated things, Ez.xx. 40).

I.

perhaps with the further meaning of

'

= D^^']|^

The Old Testament

'Avayvuo-TiKcJv.

rendered above by 'sanctify/ 'hallow.'

xxviii. 41,

See Lections.

'Avayvua-^ia.

consecrated

398. 31.

'AYid^eiv {%-^x.kaddesh
eth.

or Gradual Psalms, cxix (cxx)-cxxxiii

See
:

*AfjL<|>i0vpa.

refrain

See Antiphon.

See Hearers.

Ambo.

Ii.

19, I Pet.

up'

Ps,

Ii.

I.

'AvaPa6|J.oi: the a)5ai rS)v dyafiad^wv

XXX. 9).
(i) of the

on the

5:

ii.

19,

epshoi or ehrei

uninitiated, unbaptized.

See Veil

properly, syr. assek

I
'

'

lift

'

eth.

Pet.

Ex. xxiv.

5, Ps.

deraga 'bring

ii.

bring up

5
'

copt. ini

Ex. xxiv,

5,

In respect of the eucharist

deacons putting the oblation

altar 525, 27

(2) of the cele-

Glossary of Technical Terms

brant ministering the anaphora, 29. 7 sq.

right

Never of the people.

crossed

the' other

In

languages the proper words

used distinctively:

not

are

syr. assek 268. 2

eth.

cCeraga 197. i: 204. 21

217. 32: but
copt. ini ehrei exactly in the anaphora

the Coptic

half hoops,

rivetted

the

angles,

and

595

at

centre

on the paten to prevent the disarrangement of the bread by the veil.

set

AvTOfJicXos (369.

so

having a tune proper to

iSto/ieAos)

itself.

of S. Greg.
'Ava<|>opd
Ps.

19

1.

4 R.

= n^y burntoffering, LXX

Sym. Gen. viii.

15?, Job xlii.

xvi.

generally oXoKavTWjxa,
-ojais,

oXo/cdpTTOJixa,

20, 2 R. vi.
Ps.

8,

xix.

4:

tuary.

containing

from the Menaea

&c,
See Coal.

'AiriSXvo-is

(arab. hall, slav. otpoust,

Melk. arab. khatin

seal,' cp.

'

AeiKvvvai.
I. 'Point,' by way of
marking the application of the spoken

formula

See Eulogia.

'AvTiSwpov.

Seal

a.

2).

505. 34 so aiioXviaOai to break up, '9.

'

Cp. Mass. b. The conclusion of

an office and the formula with which it
concluded, 398. 28
67.

23

cp.

399. 28

evx^

d-noXvTiKiov (Melk. arab. abiiliticyiiii),

the troparion sung at the end of ves-

The

pers and lauds.

the liturgy, 361. 11.

Lev.

So the

emdre

LXX

526. 49.

17, v. 8

i.

T^^"^

12 nri3^ of dismembering sacri-

i.

To break
Manual Acts

or divide the host.

2.

AiaKovciv

(4. 3), of the deacon, to

formulae appropriated to him.

recite the

Cp.

Kif]pv(r<rtv.

AiaKoviKa. See Diakonika.

AiaKoviKOv. See Sacristy.

in

diroKvTiKiov

See Veil IIL

Aio-KOKaXvp-fjia.

sung after the Little Entrance 368.

34, and after the Communion 396. 20.
See 'ATroXvais.

387.

'pointing,' 204.

is

'AiroXvTiKiov.

Display,' 368. 22.

fices).

See

conclusion and the

concluding formula of a movement

2.

Aiaipeiv (489. 28

So

absolutio.

so eth.

16 &c.

Gen. XV. 10 "ini, Lev.

27. 14.

d-rroXvTiKT}

of the deacon, 386.

a.

of the priest, Copt. arab. ashdr

b.

177. 29

Dismissal,thebreakingup of an assembly,
:

3.

See 'Ettiyivwo-kciv.

rvwpitraTC.

"Avepal.

Doors

See

BT]p,o6vpa.

Ana-

See

The book

selections of propers

is

Ambo, Bema, Sanc-

See

BTJ{jia.

phora.
^AvBo\6yiov.

See Competent.

BairTi^ofi.cvos.

7,

Kapiroj/xa,

-ojffis,

-aicris).

See

Aoxiov.

(a).

See Paten.

Aio-Kos, Sio-Kolpiov.

Communion.

Avvap-is (370. 7 fSf) the deacon's call

to the choir to raise its voice.
:

'Airoo-TroYYi^eiv.

See Apostle.

'AirtJo-ToXos.
'A'iro(j)aiviv,

'

declare,'

'

8.

Cp. 'AvaSeiKvuvai.

21. 7.

'Apxicpcvs-

See Mepcvs.

*Ao-xa6o-6ai, 'Ao-iratrjios. See Kiss,

Peace.

slav.

ao-Tcpio-Kos

(360.

547.

30: 550- 36: arab. najm

zivezdnitza
Copt. arab. kubbah

548-

'dome':

Byz., Syr. Un., Copt.).

Two

metal bars, the Greek bent twice at

Qq

(in

xxi. 6,

8,

xxviii.

24 where

Thus

sacrifice.

25,

Num.

of 'the bread

the most inclusive

8,

ii.

in the sense

II, V.

23

II,

Heb.

vii.

nn^D

except Lev.

In N. T., except
Apoc. xi. 10, always of a
God, and this, except in Lk. xxi.

for

gift to
4,

it is

xxii.

= Dnp

word

I,

f|11i^

17, 21, 22,

of God.'

ii.

frequently =

LXX,

and Num. =

in Lev.

Eph.

'Ao-TT]p,

15:

Aupov

appoint'; so

27 (very common in Cyr.

so of the effect of consecration,

'make'
Al.)

See Sponge.

See Gift.

sq.,

of a

sacrifice,

Mt.

XV. 5, xxiii. 18 sq.,

Mk.

v, i,

viii. 4,

ix. 9,

xi.

4%

Glossary of Technical Terms

596

Awpo(t>op(a (508. 16

nJn

8tapo<|)o-

sq.)j

See Offertory.

4\

piv (33.

'

Copt,

extended

arab.

deesis,

litany of several suffrages

See Icon.

EIkwv.

EIXtit6v (316. 10

The

also

venient reduplication of the linen cloth

the

of

{aivlwv

altar

508.

4)

now

{fj

timinsion.

To

(iCYa (548. 32

See Veil

III.

for

by the

'Ekti]

388.
\v iiprjvTj Tov Kvpiov ht-qOoj^xiV.

Elpp.os

type

of,

troparion

the

structural

irmos).

(slav.

draws,' or

sets

a series of troparia

e.

'

g.

lauds

or

sc.

the

for

Elo-oSiKOv (368. 29

Entrance

irpoa-niaojpiv XpiarS)) followed

B. V.

M.

of

feasts

by a

enarxis,

the

3rd

vli

Qeov

on

other

days

antiphon,

ferial

6 (V dylois

that

^waov

re-

of
of

-q/jlcls

Oavpaaros ipdWovTas

a 01 akXr)Xovia)
Eio-oSos-

'

(cp.

The

them

to

Nest,

See 486.

*'Evap|is.

533. 19.

See Enarxis.
See Energunien.

'EvpYovp.vos.

See

"Evwo-is.

Manual Acts
'EircTJx^Tai.

(i)

Mixture.

The

rubric of the

towards the oblation.

'Ektcvk] (cp.

-q

(KTCvfjs iKtaia 373.

slav. ekteniya, arab. actdn'i,

4
Melk. actd:

'

otherwise

fvxW)

by spreading their hands in prayer

i.
15) or by extending them

more

Detached and incidental prayers

are

Is.

(2)

4.

solemn prayers, esp. in the Byz. books,

either as an intensive form or in the
sense of goes on to pray
or prays

the hands,

their co-

Chald.

kdniina,

rubric of prayers &c. said

aloud by the celebrant as opposed to

apparently

mark

arm.

flditho, Syr. Un.

those said plvctikSos, in a low inaudible

'

operation with the principal celebrant

either

kdl

on.'

addressed to the concelebrating presbyters, bidding

in

Maron. ka ilanjmi allanan'.

ebol,
arab. yap-ukh, eth.

b^kdla).

it is

stretch forth

132.27: 133.10; where

cp.

hymn

wozglashenie

slav.

'

See Entrance.

'EKTeivaxe,

w5t) (369. 7

kicTTj

Tj

ba'dblye

voice.

our Lord and of

that of the 2nd antiphon

the

while the deacon

Syr. Jac.

osh

be-

on other days AeCre irpoaKvvqaojpLtv koi

(on

dsain:

day.

ing a verse (on feasts of our Lord proper,

frain

'i

Copt,

slav. wchodnoe).

after the Little

priest

Melk. Vldn:
arab. Vldn,

troparia.

The hymn

373. 4, the prayer

the sixth ode of the proper

7),

a collection of such

'Elpp.oXo'^iov is

362. 30.

'iKiC.

'EK4>wvt]o-is, -ws, -i (aTa.h.y2i'a//tn,

the

which make up the 9th ode of the canon

The

piKpd,

(^

canon of nine odes, the great

lauds.
Cp. Eipfxos.

hirmos of the 9th ode,' 388. 7, is the

troparion which is the model of those
of the opOpos

The

v.

qq.

synapte

or

kKT.

T.

con's ektene, so called from the phrase

which

i.

xii. 5:

recites the ektene.

The dea-

ElpT]viKd (arab. saldmyali).

Ac.

iv. 10,

/xeydkT], bohliaya, alcabir),

said

c.

Judith

^vvawTT]

ektene

Eux^

EiXi|X|xevov,

8,

vialaya, alsagtr), the short form, 364.

31, is distinguished from the Great

silk.

(l\.T]fX(vov).

iii.

'ElpijviKd,

Little

The name is derived

apparently from Mk. xv. 46.
Cp. Angenerally of

with perhaps

cp. KTuia 478. 21, Judith iv. 7). Called

In origin, a con-

placed.

is

Jonah

14,

corporal or napkin on which the

oblation

an

prayer,

also a suggestion of 'fervour' (,Joel

slav. iliton, lito>i).

tilbdt)

prolonged

or

'

rubricated,

e.

Ki'^a

g.

fvxirai, or with the simple

title

VXV.
'EiriYivcio-Keiv

ledge

of,'

(Syr.),

take

know-

'recognize' a person as one

of the faithful (i Cor. xvi. 18,

Haer.

Cor.

and therefore as admissible to the mass of the

faithful.
So (iriyveure olKXt/Xovs see
that there is no disqualified person
xiii. 5

Iren.

iii.

3 4)

'

Glossary of Technical Terms

present,' 41. 7: 473. 22

496. 29 where

See Invocation.

'EiriKX-rjai?.

See

'EirifJiaviKia.

Vestments

what proceeds,
:

520. 4

'add,' 46. 26 3

See

'EiriTpax-nXiov.

Vestments

Gospel,

(i)

3,

In the arrange-

ment of the Sunday Gospels, the lections

from S. Matthew begin on the Sunday
after Pentecost and are read till the 2nd
Cross:

Exaltation

the

those from S.

of

the

Luke begin on

the 2nd Sunday after the Exaltation and

continue
i.e.

till

the Sunday of the Prodigal,

The

the 3rd before Lent.

details

the arrangement therefore depend

upon the date of Easter, and the 1107of

D13

Cor.

TO

Easter. In later editions the correspond-

The book

also gives the Kavoviov tov ayiov Tracrxa

or paschal table and

It is

some further matter.

now appended

to the EvayyeKiov.

See Ixxxii. 34, Ixxxvii.

I
To bless persons, with
EvXoYeiv.
.

prayer &c.,

5.

13.

2.

with a doxology, 353. 9

To

bless things

To

bless

God

356. 23,

blessing

is

expression

Gen.
2

said.'

c.

4.

To

them with the

bless things

cross; so, to

by signing

make

sign of the cross on a thing, 356.

ix. 5).

See Blessing.

2.

yasayid;

zxvsx.

blessing or con-

giving. So the consecrated

Thanks-

gifts

them-

509. 39, both as blessed

selves, 508. 13:

conveying

blessing,

15

505.

(especially Egypt.: in Cyr. Al. passim).

3.

4.

The bread

offered at the offertory,

The

540. 30:

gift

of the people,

Ap.

const, viii. 31.

Eulogia, both as a

'

gift

See Eulogia.

itself blessed.

'

5.

and as

gift

by one person or community to

another as an expression of communion,
sent

521.

2.

Evxo-pi'O'Tiipiov (129. 20: copt. shep-

hmot

170. 37

eth.

acuHet 203.

21).

thankoffering.

See Thanksgiving.

Evxapio-Tia.

Evx'H (Byz. arab.

The ordinary rubrical
,

translit.
title

afshm).

of a prayer

of the celebrant.

the

EixoXo-yiov.

See Euchologion.

357.

Zcov

Zitnrora (arab. darzc

orhhnea der ^tst. baric
'.

Sir, give a blessing,' addressed

mar)
by the deacon to the celebrant, often
:

the

398. 18.

14:

5.

The

secration of the eucharist. See

and as

as

gift,

R. xxv. 27, xxx. 26,

The blessing of the

I.

people by the priest,

24: 387.4, 10.

EvX<J7ir)<rov

of blessing and goodwill,

xxxiii. 11, i

Cor.

3.

by blessing God over

them, 355. 3: hence, to consecrate the

oblation.

evXoyias

T^y

TtoT-qpiov

16 'the cup over which the

x.

485. 29:

added.

Blessing, the in-

rangement for every possible date of

are

ktX., 353. lO.

blessing with which God

35 &c. b.
is blessed for and over a thing, a 'grace':

probably as being a

Apostles

rjjxSjv

a.

yeXicTTdpiov consists of a series of 35

Kavovia or tables determining the ar-

ing

doxo-

TToicLV, to Say the

EvXoYia (n3"13

Sunday before

Lord.'

(2)

Lections.
EvaYYeXio-Toipiov.

priest

rendered above

vocation of good on a person. Gen. xxvii.

nii^Il

See

by the

is

logy EvXoyrjTus 6 Qeos

Vespers.

Eva,yyi\\,ov.

my

as addressed to

it

used

is

EvXoYTiTov

52.

549. 26, 30.

'Ecrircpiv^s (arab. guriib, slav. zvetsh-

ernya).

Bless, o

'

2.

'EiTKruvairTCiv, to attach a formula

29

regard

it

accordingly the syriac

See Tersanctus.

'EiriviKios vfJLVos-

to

now

torians

God, and

also yvajphare.

597

'

water

The

(arab.

zdwun).

(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. kowsh).

only as a signal for a prayer or blessing.

Cp.

iiibe

dotnne benedicere.

The Nes-

'Hyovp-cvos, Ka9ir]70Vfi,cvos (slav. igou-

q3

Glossary of Technical Terms

598

men: Copt, hygoumenos, arab. igunidkummus). An abbat Copt, also

bishops,

a secular archpriest, the chief presbyter

distinguished

of a cathedral or a parochial church.

{KXrjpiKoi),

nus,

H<n>xia

The

(copt.).

inaudible prayer.

rubric of an

See Mvcttikus.

OeoXoYia

(465. 22: 50. 27 where

read deoXoyiais for So(o\oyiais
:

131.29, inserted from Jas.

Arm.

version

brates thy

163. 6 where

so

that cele-

'

godhead = theologikoii). The

'

adoration of

God

0V61V (357.
with the spear.

14).

To

stab the bread

generally T\y\ or

N. T. the usual word for sacrifice

[but cp. hwpov\ gen. rendered by syr.

debhho, copt. shoushooushi, eth. tnasharab.

dhabihah, dahtyah, arm.

The eucharistic sacrifice

patarag, zohk).

(l) of the act generally, 46. 35*$

466.

4: 507.32
(2) of the oblation whether
unconsecrated or consecrated, 21.6: 47.
:

34: 474. 22: 480. 29 (in both these

often with the epithets /j-variK-fj,

uses

nviVfiaTiKrj, tpo^fpa.,

(f>piKTT],

dvaifiaKToi):

(3) of the oblations of the people, 129.

20

508.

above,

and

'

In the

9.

sacrifice

offering

'

translated

generally,

'

'

texts

oblation

sometimes, represent

'

Until the end of the

and frequently later, a
Bishop as ihe head and mouthpiece of

(first in

LXX, = D^TO,

gen. of the altars of burntoffering

and

of incense, as distinguished from paifxus

used of heathen and unauthorized altars
[of the altar of
1.

12, 14,

Apoc.

Jehovah only Ecclus.

Mac. ii. 19, xiii, 8]. In

xi. I, xiv,

sanctuary),
2.

The Altar

i.

(i)

cent,

the concelebrating sacerdotal

which
30

sq.

includes

the

(cp. 14. 2}.

college,

presbyters,

464.

At the end of

(2)

the fourth cent, and increasingly after-

sacerdotal

member

of the

and as frequently
celebrating apart from the bishop, 13.

By

college

contrast the bishop

is

called

The Ap.

Const,

mark

between these two usages, both being

found there
24, 28,

13. 22,

33

14. 2, 8

30. 14,

and dpxiepivs 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 circumstances,

the

extension

of the

church

making the concelebration of the whole

college increasingly impossible.

The deacon's manual

'lepoSiaKoviKov.

containing the diakonika

see Ixxxii.

Cp.

Liber Ministerii, Shamashutha.

KadeSpa arab. cdthadrd,
See Synthronus.

slav. pres-

tot).

KaOoXiKT) crvvaxTq: 'a general litany,'

a supplication for the whole church, 44.
Cp. Kathuliki, ZwairTT].
17.

KadoXiKov.
KdXv)jip.a.

See Catholicon.
See Veil III.

18 of the altar space or

KaravvKTiKcis

The Sanctuary

KaTaTrexao-fJia.

See Veil

KaTT]xov(Xvos.

See Catechumen.

q.v.

5.

the transition

syr.

debhho, copt. thysia and sometimes shoushooushi, eth. mashwd'et, a.rm.. fatarag.
wo-iao-Tiipiov

as

(2) The whole

minor orders, 174.

dpxifpvs, 12. 9, or Upapx-qs, 487.

nniO

in

ivn'et,

orders,

deacons,

336. 25.

22.

See Censer.

(LXX

27.

wards, a Presbyter as a

in the tersanctus.

0v(iiaTT]piov.

0v<ria

86. 8:

and

from the minor orders

519.

'Iepvs-

fourth

A BCD

sacred

the

(l)

presbyters

clergy, including the

9,

See Music.

'Hxos.

'IcpariKoi

q. v.

'

penitential.'
I.

KeXc-ucTc, KcXevo-ov (138. 29/;, 370.

|lppXT|S.

'lepaxciov.

See 'lepcvs.
See Sanctuary.

22: zxDh. cdlafsiln: %\ay. poweli\

'If
you please' or 'At your service,' with

Glossary of Technical Terms

599

which one minister

of christian ministry, Acts

that he

where,

signifies to another
ready for the next movement.

is

(whence

KT]pv<ro-iv

from

arm.

this

i.

technically of the deacon, to 'proclaim'

for christians sacerdotal

or 'recite aloud' the suffrages of the

in

litanies,

478- 36

and the directions (cp. KtXfveiv

congregation

12

3.

'proclaim' 412. 18

524. 50

TTpoa(pQ)viTv

Hence

485. 42.

recitation

Ittiirjiydt Ixxxviii. 5,

Krjpvyi^a

p. 151).

r/?ar^3

To

2.

of any

syr. b^ru-

{= praedicatio), another

title

Ixi.

for

i.

arm.

Manual Acts 2.
To hold communion
xlvii. 14.
(2) To com-

municate,

to

participate

proper

in

ter:

hymn sung

during the

wound

kinddk,
title

I.

see

so

Ac|is

77

487.

class,

AejT. SiaKdcTfjLTjats 488.

2.

I.

rubric

2.

See

lection.

marking the

division of a psalm-verse; or perhaps in-

dicating the verse as distinguished from

kondak), the

the 'refrain,' in which case on p. 156

'

'

\f(is should begin

For
Neale Introd.

AtJ-yx^j

"H

OLyCa

(In-LXX

Lord's sacerdotal ministry, Heb.

6:

cp. lancea 541. 25, lan-

Koyx^vnv 548.

the
ter-

1)

lamb and the

particles

from the loaf

in the prothesis.

Of our
viii.

slav.

the

same: so

Heb.x. 11; Lk.i. 23; Heb.ix.2r.

See Antiphon.

UpaTiKrj X. 540. 9

minating the handle, used for excising

levitical ministra-

tion: \iTovpyia=^'n'T2V^ of the

14.

(i^

holy spear, a lancet with a cross

ceola 544. 31

a few times ^^V,

1.

almukaddasah

alharbah

swyatoe kopie:

AeiTovpyia, XciTOvpyeiv.
once fnp^ used of the

probably

which

2.

arab.

= TH^^

the priest, 505. 27:

(2)

(copt.).

Lections.

p. 843.

KfiTovpytiv gen.

a
6

God

and subdeacons regarded as one

490. 6

of a class of short hymns.

see

xiii.

(Arab.

xc. 32.

name

of our

16 of

23: so ^ XdTovpyiK^ Tci^is the body of

the deacons, 532. 11: (4) the deacons

liturgical roll, so

syr. kiinddko, slav.

the origin of the

xv.

(i) the ministers of the altar gener-

(3) the deacon, 526. 33

com-

called from the roller [kovtos) on

is

= Heb.

ii.

ally, 316. 15

the

munion, consisting of a verse follov\ed

by alleluia. There is a standing series
of seven, one for each day of the week,
and propers are provided for festivals.

it

Rom.

elsewhere

viii. 2

holy

the

(slav, pritshasten)

KovTaKiov.

ciii.

Heb.

25 general, but perhaps with

suggestion of sacred ministry).
minisPhil.

sacrament.
Koiva)viK<iv

21,

cii.

Is.

39,

levitical

of civil ministry regarded as of

(i)

with a person,

Ps.

7 times

x.

30 of the

vii.

7] of the angels.
:

Neh.

minister in a sacrificial figure;

See

Koivwveiv.

Ecclus.

6,

Lord

= sermon.

KXao-is.

(LXX = ri"!^p,

'minister':

ministry:

lit. v.

preach, 507. 21

opdpos.

AeiTovpyos

{Cone.

the [athultki q.v. (Assem. Cod.

slav. slotijebnik)

sometimes with the kanepivos

liturgies,

and the

of the deacon

whence prob.

Tolet. iv. c. 40),

dtkl

Kripv^

Similarly praedicare

Esp.

317. 15:

the book containing the text of the three

and

2.

divine

2.

39.

AiTovpYiK(Jv (Ixxxv. 18, arab. didd

zutha 262. 3
271. 15
copt. prosfonesis, of a deacon's proclamation or
478.

Of

r.

519.

See Liturgy.

320. 12.

520. 29, syr. cdrtl-

of sacrifice).

27

i.

from the

is

of the service of the altar:

Trpo<X(pujvr](ris

cp. Ja.

17 the figure

ii.

ministry

(5
424. 19: 428.2:
In the same technical sense

443, 34.

524. 52,

27

7.

Phil.

service generally:

vpoffTdcraav 507. 29) to the

Else-

xiii. 2.

XV. 27, 2 Cor. ix. 12, Phil,

ii. 30, of service to men, but no doubt

with the suggestion that such work is

and
Used

c^raz,

syr.

charozem).

Rom.

AvxviKov, TO

the

Lucernarium or

Glossary of Technical Terms

6oo

office at the lighting of the

1 1

346. 20 where the

to the

whole

tancpivos.

apparently only for the

office, i.e. for

lamps

name

is

Now
first

McTtto-Toixeiovv

345.
applied
:

it is

mentary nature

with the seven

'

change the

of a thing, of the

ele-

effect

of consecration, 526. 20.

used

mindwun,

Mrjvaiov, -a (arab.

part of the

the introduction, and the

TtpooifiiaKus ipaKfios

'

mineya),

immovable

ixai

feasts {aKivr\roi kopTai),

one

each month, beginning with Sep-

for

ToG \vxviKod said meanwhile.

slav.

the books of the proper of

tember, Ixxxii.
MaKapio-fJioi (arab. macdrizmi'. slav.
hlajeni)

and intercalated
on Sundays as the third

proper troparia,

Mvo-TiKws
copt.

antiphon of the enarxis, 367. 26.

McYaXvvapiov the hymn sung after

'

commemoration oftheB.V.M.

Intercession

on

in the

dostoyno)

(slav.

'En-i

aoi

S.

x'^'-P^'-i

to

Bas. has

dismember the

(LXX

fieKiCiv

victim, Lev.

MeToPdXXciv: 'change,' of the

i.

'Oktwtjxos

See

See Peni-

reverence or obeisance

(arab. inatdntyah

slav.

metanie

Nest, matuniya 271. 19).

a.

syr.

ti('Yd\r]

a prostration, b. fiiKpa fitr., a

profound inclination.
change the make of
MeTairoieiv

fiT.,

a thing,

'

'

'

remodel,' of the effect of con-

of a thing,

'

make

'

change the form

'

in a different form,'

of the effect of consecration, 479. 52.

office,

arranged according to the musical tones

(the eight

modes) to which they are

Of

severally sung.

the liturgy,

it

con-

tains the troparia of the naKapicrixoi q. v.

With

the addition of the corresponding

troparia for the other days of the week,

it

becomes the

UlapaKXrjTiK-q.

OfioXoyia (copt, 184. 30

cp. 238.

the confession
396. 9 d)
394. 17
of faith in the reality of the sacrament
:

communion.

'OiricrGdp.pwvos ivxt]

the concluding

prayer of the liturgy said in the nave

behind,

i.

to the west of, the

e.

assumed to be
church.

See

in

ambo,

the middle of the

Ambo.

'Opdoi (arab. urthT, arm. orthi 426.

the call of the deacon to
6
456. 7)
:

the people, either literally to

or figuratively to be

secration, 486. 23.

MTappv0p,(5iv

John Da-

per troparia &c. for the Sunday

recited before

slav. octoich):

mascene, containing eight sets of pro-

29

Penance.

2.

Communion.
(i)

35

the book, attributed to S.

effect

p.eTdXT]\|/is.

(Ixxxii.

6,

of consecration, 330. gd.

MTaXa|ji,pdvciv,

See Nave.

2.

MeoT] vxri (338. 2): apparently 'a

prayer meanwhile,' of the deacon's litany
accompanying a prayer of the celebrant.

(2)

a low

said in

Najxa (357. 21
548.22): wine. Cp.
Clem. Al. Paed. ii. 2 32.
I.
A church, 506. 10 &c.
Nads.

Mcpis (cp. Col. i. 12). 'A share':

hence (i) a particle of the host given to
communicants: (2) any particle of the
holy bread. See Particle.

tents.

slav. taynd)

inaudible voice.

fixed

3 R. xviii. 23, 33). See Manual Acts

MepC^civ, of the Fraction, 523. 18.

Merdvoio

of prayers

rubric

arm.

balachosds,

khorhhrdahar,

4^- ^7'

MeXiSeiv, neXio-jios
nri3

^hontho, arab. sirran,

eth.

festivals the ffjo/ios of

the 9th ode of the day, 388. 7 (slav. preceded by a proper troparion zadostoynik):
otherwise the "A^iov kariv ws aXrjews

form,

(syr.

esychia,

i tsatsoick,

the

the

See Mystery.

Mvo-Tt]piov.

gloria

sung, with

See Sponge.

Mov<ra.

the Beatitudes (Mt. v. 3-12 a)

'

'

stand up

'

erect in attention.'

Cp. aTddr)T( 119. 8: dvdffTT/Te 131. 8.

OpOpos (arab. saharyah, slav. outrenyd).

The daybreak

service, lauds.

Glossary of Technical Terms

See Pope.

riairas.

ii.

napaorao-is {naplaTaaOai of formal

or solemn attendance, 2 Chr. ix. 7 cp.
Ac. xxvii. 24, Rom. xiv. lo
hence of
ritual attendance, Dt. xviii. <;, 7, Dan.
vii. 10, and of formal standing at the
:

Num.

altar,

xxiii. 3

some

X. 5 in

courtiers

lectively).

so napdaraais 3 R.

Chr.

or

2
ix.

ol

32,

Chr.

dproi

xxiii.

11,

xiii.

t^s vpoOiOiws

&c. and

29

is

descril^ed as wpoKd/xtvos Ex. xxxix. 36,

Lev. xxiv. 7 ; and the table as irpoKeifx.

Num.

Tpdnf^a

xxxix. 36).

iv. 7,

Tp. tjJj wpoO.

jy

Ex.

i.Upudeais. See Prothesis.

verss., of the

attendance of

2.

courtiers col-

oblation on the altar, 133. 31: 327. 21:

485. 30: 508. 15: 525. 32: 538. 12.

The

I.

station or attendance

cp. Trapiaraadai 33.

ix.

Mac. xv. 32 of

of the ministers at the altar, 44. 25, 30

&c and of the people as assisting, 506.

47

aprwv

irpodtais

4,

Heb.

60

18

movement

45. 26

TIpoTiOivai to set forth or order the

UpoKeifxeva dwpa, the oblation as set

3.

forth.

npoKcifXEvov rov

'Attoo-toXov,

To

31. 16, apparently the formal assembling

or TO TTpoKiip.vov simply (36. i

371, 4:
arab. brficwiamin
slav. prokimeii)

of the ministers in the sanctuary before

the

509. 4.

2.

in the liturgy,

the enarxis.

napaTpairc^ov (64. 20, 27 342. 3)

a table, of uncertain position, on which

verse.

the sacred vessels were placed for the

Shiiraya.

communion

of the people.

such a table

is

below the

(Howard

altar

ripoXoYOs.
npooip.iov

while

steps

Christians

S.

of

use

in

See Sacristy.

ricvTTiKoaTdpiov

offices

{^\di.Y
.

ginning of the

and of the liturgy for eastertide.

riepiKOTni

Ex.

ix.

a section read as a lection.

'

spread,' sc. the hands

29,

33

Esd,

ix.

5),

sung at the be-

kcrwepLVos.

(Lxx gen. =nn|'^,

npoo-dvciv
the sacrifice

pentakostariy.

book of the proper of the

the

ricTao-aTC
(cp.

See Alleluia.
345. 10): the npooifiiaKos

occasionally ^''^\}

riao-Tocjxipia.

Cp. Mesedi,

offices.

ipaXfxos, Ps. ciii (civ),

Thonias,

P- 145)-

Ixxxii.)

the

in

among

Thomas, placed

the Christians of S.

Also of similar antiphons before

lections

Apparently
use

in

still

proper antiphon sung before the

Apostle, now reduced to a refrain and a

generally of the people,

but also of the minister, Lev. v. 8, vi.

38 &c.

offer.

32. 4:

cp.

Pet.

iii.

Of our Lord

I )

To

i8\

(2) of the people bringing their

oblations,

41. 34:

deacons at the

508. 9:

(4) of the celebrants, 46. 2 ^

485. 44.

Cp. 'EKTcivaTc.
See Faithful.
riio-rds.

Offertory, Prothesis.

the

ripoo-KOfii^civ (not in
to bring, offer,

those from the Acts substituted for the

t6

541, 40

in eastertide, Ixxxii. 33.

npoTj-Yia(r|Jieva.

npoOccns,
{iTpoTi6(i/ai

See Lections.
irpoKei|xeva

TjlV to order the shewbread

on the table, Ex. xl. 4, 23, Lev. xxiv. 8,

2 Mac. i. 8
hence the
cp. 2 Mac. x. 3
:

bread

is

called irp60(ais Ex.

xl. 4, 2

(3)

Chr.

Dpoo-KOfii^civ,

(i)

LXX

orN.T.):

Of the

of the priest in the ana-

phora, 485. 31

See Presanctified.

irpoTidcvai,

316. 21

people, 332.
(2) of the minister at the prothesis,

Apostle

ripa^is (Copt).

See

npoo-KOfiiST].

volume con-

(3) of the

offertory, 13. 33: 528. 17;

bably to the concelebrating presbyters.

ripalairocrToXos

bring,

offering himself,

addressed, 125. 19, by the deacon pro-

taining the lections from S. Paul and

^^1\>r^,

of bringing

tJ'*?!!.

cp. 23. 15

npooTKtiveiv (arab. sajad)

58. 23

to

&c.

make

a reverence, incline the head.

npoo-KvvT|p,a (slav. poklon)

a rever-

ence, an inclination of the head.

Cp.

McTavoia.
npoa-4>peiv

(in

LXX

gen.

^5'*?n

Glossary of Technical Terms

602

offerings

rarely =

the ministers

23, 24,

for

offer,'

'

4, Jo. xvi.

viii.

and "T'^pH of

'^P.V.'!!

eth. ab'a

Mt.

ii, v.

ii.

Ac.

2,

Yi^. passim, ^yr. If rabh:

kaddam

N.T.

see 'Ava<j)epiv. In

word

the usual

as bringing

of the people

3'*'^pn

or

xxi. 26,

arab. karrab,

copt. en, ini, with

or without ekhotin, erprosferi7i

arm.

The commonest word

matouihsanem).

for 'offer': (1) of the people, 11. 7: 41.

(3) of
34: (2) of the ministers, 33. 25
the celebrant, 21. 20: (4) of the church,
:

In the translated texts 'offer'

13. 32.

generally represents the biblical words

npoo-4)opa (Lxx Ps. xxxix. 6

3 Child. 14,

X. 5 sqq.

Esd.

from Ps. xxxix

Ac.

Eph.

XV. 16,

xxi.

v.

lo

mashivaet,

kurbdn,

arab.

Oblation:

474. 16

arm.

(1) the act,

480. 38

519. 11

375. 24 a, 376. 22 a,

Ztixo5> a verse

479. 3
25.

(3)

the consecrated

presphord 233.

31-

sung

after the ektene of the Prayers

Ixix. 32

(2)

of the

19: 505. 27.

l/'^nlscomin

cp.

Vestments

I.

the
IvXXeiTovpYiKov (Ixxxii. 31)
reader's manual containing the fixed and
ferial hymns and responses of the offices
and the liturgy. Cp. Liber ministerii.
:

Zvva|i9

(cp.

avvdyeaOai Ac.

xiv. 27, XX. 7 sq.)

liturgy,

iv.

3r,

the formal

484.

25:

524.

14:

Cp. Liturgy.

537. 28.

19:

519. 39:

476.

467. 45:

490.1: 506. 30:

IvvaxTT]

(arab. slndbti)

sc. vxr]

arm.

syr. Jac. p^ruscovien,

Un.

copt. proschomen).

The

prayer consisting of a number of suffrages

See 'EktcviJ.

Ivv^6t]s tottos

sc.

tov diuKovov

the

normal place of the deacon while ministering to the congregation, viz. on the
soleas or platform outside the ikonostasis,

facing the holy doors.

luo-TcXXeiv (106. 36: 359. 26: 398.

to 'gather up'
411. 23
463. 7)
31
:

or sweep together the particles on the

whether before veiling at the

prothesis or before

ripcJcrxwH-cv {a.rah.brHskhi{matt

proschumen

See

Iroixapiov.

paten,
priest, 24.

159. 30.

ripoo-cjxdveiv: to address aloud, (1) of

:

Antiphon

(Egypt., 120. 33) a variable verse

(2)

'linked together.'

eth.

the deacon, see Ktipvoro-eiv

372.

intention,

not clear.

is

(l) see

30.

so of

(2) the offerings of the people, 56. 16:

129. 20

its

530. 41

the mass, 519. 39, like copt. prosfora:

oblation,

371. 2

syr. kurbono, copt. prosfora, eth. ku^r-

bdn,

28) or to the creed (82. 3)

assembly of the church for worship, the

- nm?p

52 and in Ecclus.:

V.

Rom.

26, xxiv. 17,

patarag).

calls the attention of the people

xi. 26,

given above.

Heb.

deacon

to the scriptures (368. 24

maining

particles

consuming the rethe end of the

at

liturgy.

1^payiliv to make the sign of the

upon an object. Cp. Karaaippayi:

deacon's call to attention, esp. at the

lections

and the

cross
elevation.

^eaOai

ripcoTotruYKeXXos

the chief secretary

and chaplain of a patriarch, his confessor and, at least formerly, usually his

tw

God by

I((>paYi$
(2)

14

xlvii.

(i) the sign of the cross

(3) see

See ElXriTov.

ZKevo4>vXaKLov.

See Sacristy.

Zo<f>ia (arab. siifiyd

ya

Bread.

See Fan.

TeXciovv
JivSwv.

oneself to

7. 14.

baptism (including confirmation),

successor.

'PiiriSiov.

commend

Qeai, to

signing oneself,

Syr. Jac. silphi-

an exclamation with which the

T(\. ToLs

(LXX

in

Ex. Lev.

xf'>as=T ^^f?

'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

Lev.

vii.

25-27

viii,

simply

hence TT\eia)fitvos

= consecrated, Lev.

Heb.

xxi. 10,

603
secundum

17, 19 is equivalent to

tisiDii,

'according to the use,' of a given church.

28; T(\ei(uais=^ispip consecration,

Ex. xxix. 22, a sacrifice of consecration.

Cp. Westcott Hebrews,

p. 63. Syr. shamlt Lev. xvi. 32 gammar
Heb. v. 9). To consecrate the gifts
Lev.

vii.

27.

'YiraKoi]

(369.

mean

ipakoy)

slav.

The word must

variety of hymn-verse.

'response' (cp. vnaKoveiv), but

its

used both of the divine action, 59. 3

cp. 485. 37
and of that of
134. IT
:

Hence TeXfiaxxis
So syr. sJiamll

consecration

'

533. 35.

'accomplish' 97. 13,

ganwiar consummate
'

292. 9:

'fulfil'
'

97. 14,

'

perfect

i,

'YiTTjxeiv 477. 10,

'Yiroxl/dXXeiv 29.

30.

To

'YTTTjpcaia,

TpiwSiov

36

(Ixxxii.

arab. trtyildt,

The book

slav. triod).

'Y\|/ovv,

e.

i.

the next before septua-

gesima, to Easter Even inclusive.

So

called because in this season the canons

most part consist of 3 odes

in-

stead of 9.

Tpoirdpiov (dimin. of

t/^ottos

prob. in

a musical sense, 'a mode': arab. triibdr-

The

yiin, slav. tropar).

See Competent.

<^(>>Tiop,evos.

general

name

hymns or verses of w^hich

hymns and the greater part

See

XcifAa^dficvos.

Xpov^iK6vy

-a.

Energumen.
Cherubic

See

Hymn.
XVvripiov (356. 5)

the piscina

which the ministers

wash their hands.
(Cp. Lavatory.)
Formerly the piscina was called 9a.in the prothesis at

Kaaaa, OaXaaaihiov: cp. 3 R.vii. 23, 2 Chr.

In 3 R. vii. 24 for ku rrj xvaei

iv. 2-6.

the casting,' the complut.

for the short

ni^if''2

the longer

text reads kv tS> x'^^^^Trjp'iaj

of the Eyz. offices are composed.

alriitab)

mining

(slav.

tipikon

arab. citdb
rules deter-

in detail the office

and liturgy

the

for the

seasons and days of the year

(Ixxxii.

14).

western ordinale

while Kara

corresponds

It
('

to

the

book of the pie*);

ttjv tcl^lv

'

in

whence

perhaps the name.

book of the

Manual

See

"Yij/wo-is.

1.

of the proper

from the Sunday of the Pharisee and the

TviriKov

Sub-

See

'YirTjpeTirjs.

See Table.

TpdireSa.

Publican,

respond, to sing in response.

deacon.

Acts

292. 8.

for the

'YiraKo-uciv 531.

'Yirocfjwveiv 480. 20,

the minister, 526. 37.

*

exact application does not appear.

tov tvttikov Ixxxv.

4'dXTT)s.

See Singer.

'Ap,o((><ipiov.

'fipoX^Yiov

See Vestments
(slav.

tshasoslow)

book of the canonical hours,

Cp. Jamagirch..

END OF VOLUME

6.
:

the

Ixxxii. 40.

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