Funeral Rites According to the Byzantine Liturgical Sources

Author(s): Elena Velkovska

Source: Dumbarton Oaks Papers, Vol. 55 (2001), pp. 21-51
Published by: Dumbarton Oaks, Trustees for Harvard University
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 Funeral Rites according to the
Byzantine Liturgical Sources
ELENA VELKOVSKA

he end of life has always been frightening, in the past as well as today, but the
tude of modern society is to hide every sign of its presence or at least to make
visible. There is no place for death in our culture, and we employ a careful pro
linguistic cosmetics, filling our dictionaries with a plethora of euphemisms to avo
using the starkly unpleasant terms death and dying. This very societal discomfort m
responsible for the scant scholarly interest in the specific topic dealt with here an
be one of the reasons for the relatively small number of bibliographical reference
able to cite.

How different from this modern aversion to death is the liturgy, where the themes of
death and the hereafter are the subject of continuous, even everyday reflection. Probably
because of its traditional and archaic nature, the liturgy preserves a surprising immediacy
and clarity of language. This is equally true for both death and life, and some bold com-
parisons between the resurrection of Christ and the virility of the male sex could have
been very embarrassing for a Victorian translator to render. Let us examine briefly how
this liturgy of the dead evolved in Byzantium.

THE ANCIENT PERIOD (FOURTH-FIFTH CENTURIES)

The original context of the official ecclesiastical prayers for the dead must be sought
in the intercessions of the eucharistic anaphora, and this is true for the Byzantine church
as well as for the Roman. Thus in the so-called Urtext of the Chrysostom anaphora, imme-
diately after the epiklesis for the transformation of the gifts and the consequent eschato-
logical transformation of the communicants, a commemoration of the dead is prescribed
in these terms: "Moreover, we offer you this spiritual sacrifice for those who have gone
to their rest in the faith: the fathers, patriarchs, prophets, apostles, preachers, evangelists,
martyrs, confessors, ascetics, and for every just one rendered perfect in the faith."' Note
that this text does not envision any distinction between different categories of "saints,'
that is, between what one might call saints officially "canonized" by the church and any

'S. Parenti and E. Velkovska, eds., L'Eucologio Barberini gr. 336, BiblEphL, Subsidia 80 (Rome, 1995) (here-
after BAR), no. 36.1-3.

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 22 FUNERAL RITES

other good and pious Orthod

Hebrews 12:3, which the anaph
This eucharistic commemorat
tian community's liturgical obl
tions (ca. 380), another source
from the same region around
context, including the chant o
tery (VI, 30; VIII, 41);3 in ad
on the third, ninth, and forti
practice still observed in the C
the Euchology of Serapion of
for the dead in Greek, prayers
of Abraham, Isaac, and Jacob.

EUCHOLOGICAL REPERTORIES FROM THE BYZANTINE PERIPHERY

The oldest Byzantine textual witness to funeral rites is the collection of prayers in
eighth-century Italo-Byzantine euchology Barberini gr. 336. As was usual in the reda
tional format of the ancient euchology, the prayers are simply listed one after anot
numbered progressively, accompanied by a short lemma specifying their destination
prayers of interest to us are numbered from 264 to 270 according to the modern num
tion; in the original numbering they were 224 to 228, with an erroneous repetition o
the last two numbers. Of the seven funerary prayers in this source, three are "for a d
person" in general (rexevTioa;), one is an "Inclination Prayer"--inclinatio capitis (X

,XocXtofa)-or
prayer concluding
commonly found at blessing over
the end of the bowed
a service heads of
or a section of athe congregation,
service; the
two are for thesort of

burial (e~intrtto;g) of a layman and a bishop, one is for a monk. At the end of the manu-
script there is a diaconal litany for the dead (ei;1 otn0v'vra;).6
Here are the incipits of these prayers:

B 1. EXiI iri teXevrrijavDo. 'O T0e z0 v t& ve, cov 6t a ndorl; o 6aplx6o, o6 rov Odvatov
xatrapy"~aaO;

B2. Ki6pte, Ki6pte, qij irv Otiopevcov lnapaiguOfa icat tidv lnevOowtivrv napdXlaotg;

B3. Eiiiq XX9 111i " rn eev avro " 'O 0ebg ip1i6v, 6 0e'bg oi ocrm etv, 6 6ryA toupybg lcal
aoijp cal iptvig r1;(bvtyV KOli veicpv
2R. E Taft, "Praying to or for the Saints? A Note on the Sanctoral Intercessions/Commemorations in the
Anaphora," in Ab Oriente et Occidente (Mt 8, 11). Kirche aus Ost und West. Gedenkschriftfiir Wilhelm Nyssen, ed.
M. Schneider and W. Berschin (Erzabtei St. Ottilien, 1996), 439-55.
3M. Metzger, ed., Les Constitutions Apostoliques, vol. 3, Books 7 and 8, SC 336 (Paris, 1987), 257-58, cf. also
no. 278 of the introduction.
40n the history of this practice, see G. Dagron, "Troisieme, neuvieme et quarantieme jours dans la tradi-
tion byzantine. Temps chretien et anthropologie," in Le temps chritien de lafin de l'antiquiti au Moyen Age-Ille-
XIlle s., Colloques internationaux du CNRS 604 (Paris, 1984), 419-30.
5 M. E. Johnson, ed., The Prayers of Sarapion of Thmuis. A Literary, Liturgical and Theological Analysis, OCA 249
(Rome, 1995), 68-69.
6BAR, nos. 264-70, p. 287.

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 ELENA VELKOVSKA 23

B4. Eii 6AXXrl jr7i reXev jCavr6o

6oikov o6v

B5. Eb&Xi' 6XXrl 'rdtiO rKaOorI. A o

6tSob; iaraoaroXiv 8660rl dvzrt nveucaro

B6. EzXi1 ijirEr6dtog ei q7rfoco07ov- K

dagaptzav tzo, K6oyou

B7. Ezix eii6 KOLtiLOevZa ,govaxov"

oiciv danp6otvov, 6 d no cteivov icat m

The placement and order of the pr

about their distribution in an actual f
nal group composed of the first and
second an "inclination prayer." In th
one after the other is not without re
prayer is destined for the dead, the
asking for relief of their pain at the
From a structural point of view, the
cannot have an independent existen
is always connected to some precedin
in the Byzantine cathedral Liturgy of
Barberini gr. 336, which presents a c
this series the prayer of xeOaXochxX
ano63ot; or dismissal that it is group
tion. The dismissal prayer asks help a
the Prayer of Inclination (1xeCaXoXo
parallel with the two prayers for the
Like the xegaXoKX(to a prayer, the
an independent life but by its very
tial prayer. So one could state that ev
course of the Byzantine funeral rite
complete liturgical structure compris
prayer of inclination. This structure
Byzantine funeral rite. But how old i
Taken individually, some of these ba
been demonstrated, the litany appear
ral litany of the eucharist describe
Mopsuestia.7 The first oration of the

7Cf. S. Parenti, "L'EKTENH della Liturgia d

in Euloghema. Studies in Honor of Robert Ta
295-318, and R. E Taft, A History of the Liturgy
(Rome, 2000), 59-66, 74ff, 155ff.

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 24 FUNERAL RITES

found in the Armenian and Co

tested as early as the famous
of epigrapha from the end of
A number of provincial Italo
tenth and the eleventh-twelft
Barberini gr. 336, with pray
cite at least the tenth-century
ius" because of its former own
script gives these four prayer

P 1. E iEX ei, KEotLgrlO7vTaq

5rtt oou i6vou t6 (ifiv 6'0varov

P2. Ei6i7 Apa ~iri e2evTdaT

zrv iav0pomov

P3. E&XI1 e rEpa eig ot/flOev

tov yiarapyioag;

P4. Ezi1 Emzpa eig Kotl6Ohv&

ntev0o0ivzTv irapaCXophotg12

The difference in these two

codex, should not surprise us.
ualistic collection of texts, and
ritual and prayer. So it is not
Petersburg gr. 226 were alread
script does not have them.
Proof of this working hypot
euchology belonging to the so
copied in the vicinity of Mo
this manuscript, the structur
reported in its entirety:

Atarcovtu& eiS Kotil6E?vra~..

G 1. 'O 00ebg tv IvSv1L6tov Kai lrcolg aaprK6g, 6 tbv O6vatov ,atapyioaag

8V. Bruni, Ifunerali di un sacerdote nel rito bizantino secondo gli eucologi manoscritti di lingua greca, Studium
Biblicum Franciscanum, Collectio Minor 14 (Jerusalem, 1972), 158.
9J. C. J. Kraemer, Excavations at Nessana, vol. 3 (Princeton, N.J., 1958), 310.
'0Bruni, Ifunerali di un sacerdote, 146-51.
"Cf. A. Jacob, "L' euchologe de Porphyre Uspenski. Cod. Leningr. gr. 226 (Xe siecle)," Le Musion 78
(1965): 199, nos. 217-20.
'2Cf. ibid.
'3Cf. S. Parenti, L'eucologio manoscritto F.~. IV (X sec.) della Biblioteca di Grottaferrata. Edizione, Excerpta ex
Dissertatione ad Doctoratum (Rome, 1994).

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 ELENA VELKOVSKA 25

'AvztXaI5oi, aoioov, frloov...

G2. K*pte, Kipte, 71 'civ 0Xtpotjvp v n

'Avwrtapo(, oaiov, EXAlOov.

G3. 'O 0E6;, 6 6t8o h nvoTv n7can oa

'tha intatrpegowya; Ei'(i aE

G4. 'O 0eo; ijjiCiv, 6 0eb; toO o aetyv

G5. E6z)X7ii rt zeevr~javzog vfrliov"

The same phenomenon is found i

glag. 37, the oldest Byzantine euchol
eleventh century. In the following li
Greek prayers.

SL1. 'O O eb; tcv ivveg6tmv yaic ad

SL2. Kipte, Kipte, 11 tO v 0htpogeivov

SL3. AEonorta Kupte 6 0e6', 6 O g6vo; iX

wa' x 0monot Cv

SL4. E6XaptoYrougv oot, Kbpte 6 B0eb;iljg Cv, 6it ouo ig6vou -r fv &OV varov 5

For the Middle East, one could mention the euchologies Sinai gr. 959 (11th century)
(SI) and Sinai gr. 961 (1 lth-12th century) (S2), where the prayers appear as follows.
Sinai gr. 959 (S1):

S'1. E ilX 6i7i e-ExevTuravToq. 'O eoSg Tov nvegdtaov )Kati 1adonG oapco6, 6, r6 v Odvarov
Kazapyeiaa

S'2. Kipte, Kipts, 1 tOv XOtjo~vLov crapa~iu0{a KaW. tv irev0oov'rov rapdXrlotT

S'3. EiXiil ii televztijavrzog ipeoprvzipov. 'O Cgya; apytepebt 6 5fiatoo, 'rv ~e0' iLiov
oot .ov XeoCav-ra'6

14Ibid., 53-54, nos. 232-37.

'15Sin. glag. 37, fols. 57r-58v; R. Nahtigal, ed., Euchologium Sinaiticum. Starocerkvenoslovanski Glagolski
Spomenik, vol. 2, Tekst s komentarjem (Ljubljana, 1941-42), 143-48.
'16Sinai gr. 959, fols. 101v-103r = A. Dmitrievskii, Opisanie liturgicheskikh rukopisei khraniashchikhsia v biblio-
tekakh pravoslavnogo Vostoka, vol. 2, EyxoX6yta (Kiev, 1901; repr. Hildesheim, 1965), 57.

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 26 FUNERAL RITES

Sinai gr. 961 (S2):

S21. E 7rX ii ctzrv aavTog

i9Civ, t (ino 0u g6vou b 'fiv dad

S22. E&i x&XXi,,'li rteevrijaav

tov iarapypi(oa;

S23. K'ipte, Kqipte, 1 ztiv h0Xjt

S24. EziXi &i XXn 7 r 'e?vrnjaav

dano ic6oLou Za; ux ntx; p tPE

These five collections, all yo

and representative reflection
the end of the eleventh centu
doxy. Let us analyze the simila
1. All of the manuscripts hav
nadornl oapic6;, 6 zv Odvatov

prayer K6pte, Kipte, ?ij zrv 0,ovtpoovvov napagta ica zt'v ncev0oovzcov napdcXirlot; (Lord
O Lord, consolation of the suffering and comfort of the mournful) (P3-4, G1-2, SL1-2,
S 1-2, S22-3 = B 1-2), while the other prayers are grouped by categories of the dead.
2. Two manuscripts have in common the prayer for monks and/or priests: Euiapt-
oiosptv oot, KMpt, 6 0 eSbg , &v (We thank you, Lord our God) (P1, SL4, S21), not known
to Barberini.

3. The prayer G4 corresponds to B3, SL3 to B7, and G3 to S24.

4. Three prayers remain without parallels elsewhere: P2 ' 0e6g 6 6u varz;, 6 j i aooig

oou Icarzaoeuda;g zbv av0pepoov (O God almighty, who created man by your wisdom
the oration for children: G5 'O Xdaooyov za vilta, Ki6pte, ,v cv oo)nap6vtn Pif (You who p
tect the children, Lord, in this life); and the third prayer, S'3 EziXiI ~ir eXev~Tiaav

rpeaopTpoV. 'O "0gya;g ptepeu; 6 oitato;, byv ige0' ilgcov cot ooO-LEouYavra (Prayer fo
deceased priest: You the just, great high priest, him who has served you with us).
Since the first pair of prayers is common to all sources examined, it must represent
universal common tradition that had spread everywhere. Besides, it should be noted th
some manuscripts share some of the prayers, while others have in common some grou
of prayers. Sometimes a dependence on Barberini is observed, while at other times new
and independent euchological branches are constituted. All this seems to demonstrate a
great redactional freedom. These discordant facts demand an overall interpretatio
which will be possible only after we consider the information coming from the eucholo
cal tradition of Constantinople.

'7Sin. gr. 961 (11 th-12th century), fols. 83r-85v = Dmitrievskii, Opisanie, 2:81.

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 ELENA VELKOVSKA 27

EUCHOLOGY REPERTORIES IN CONSTANTINOPLE

The proper Constantinopolitan euchology tradition is known only from 1027 on,
date of this tradition's first direct witness, the manuscript euchology Paris Coislin
written for Strategios, chaplain of the patriarchal oratories (ei5rxipta). This, then, i
oldest and, for this period, unique source from the capital, and hence of singular im
tance for the history of its liturgy. Structurally the collection of prayers of the Paris euch
ogy is in no way different from the similar and older collections of the Italo-Greek
Middle Eastern periphery. Here as there we find a series of prayers for different cate
ries; here also the first place is occupied by the oration "God of the spirits and o

flesh" followed by the usual ,KeaXoKXtafa prayer. But in the Coislin 213 collection t
appears for the first time a prayer for censing the dead, hitherto unknown in the By
tine funeral context.

But in fact the inclusion of the prayers for the dead could be seen as a consequence
of the composition of a generic prayer of incense.'8 From the patristic literature, mainly
the eastern writings, we find evidence of a constant link between funerals and incense.
One reason for this is of course obvious: it was necessary to perfume the atmosphere in
the presence of a decomposing cadaver. But there was more to it than this obvious bana
motive. For the burning of incense provides the dead with spiritual benefit of the sam
sort as that achieved by the prayers and works of charity offered in their memory. Stil
today in the eucharistic liturgy, when the diptychs of the dead (now reduced only to thei
incipit, the ekphonesis commemorating the Mother of God) are proclaimed in a lou

voice, the celebrant takes in his hands the smoking thurible (0u-,taviptov), then giv
to the deacon, who incenses around the altar on all four sides while commemorating th
names of the dead in a low voice.19
With the Paris euchology Coislin 213 of 1027, we are finally able to make a compari-
son between the funeral euchology of Constantinople and that of the Byzantine periph-
ery. Here are the prayers of Coislin 213.

Cl. EiXi OvuLtdaaioS itrti ieotAiLAvov" 'O dv icat po~iv Ka 8taghvwv ei tob; aitova;,
K-ptE ...

C2. EiXi iri enzevrqiaavzoq KOUtJCO)-. 'O 0e 5 O t6v ienve;,dv rwicat dog ; aapK6c, 6 to
Odvatov Katapyioa; Ka -rv tdfpoXov aoanaT~ cag . ..

C3. Eziii ei is Aeire aavwoS i~pa. 'O 0eb; 6 0e6;fj iCIv, 6 &GjtoUpy6; aCli ~aOilp t6
cndivztv Kca Kptvrig ~6vctv Kca vEKptv...

C4. Kai ioi 6tac6vov XdyovioS "Th; ,iceaxdg," re~xeeat 6 iepeiq. Kpte, Kaipt~e, zT
OtoLvwv nclapagJou{cia Kt TAv nlev6o0vrtv ncpdKhSct ...

'8J. Duncan, Coislin 213. Euchologe de la Grande Eglise. Dissertatio ad Lauream (Rome, 1983), 136.
'9R. E Taft, A History of the Liturgy of St. John Chrysostom, vol. 4: The Diptychs, OCA 238 (Rome, 1991), 10
and n. 40, 100-101.

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 28 FUNERAL RITES

C5. EzXi? irti ret evueavwoq

jg6vou ~aot tb fiv d evatov ..

C6. Kai tovi 6tar6vov Ayovqo

Ohtegtvov napaCuXaOfQa KaQ tO

C7. EzXi eii KotELrlpvza 6tda

Enoov . .

C8. Ezii XXrl ~'ii ~reXutir KEKOtLrJiavov" Hapah oou icai npi> c~ h Ta nvetara twv ne-
yvwoc6owv ae, eonora ...

C9. EziXi CIi t ieZLev vniov" 'O dc-dT'0 Ov ta virnta, K pte, v tzo 7cap6vTt Pi ...

C10. Ei)Xii irti 2reevj ,IovaXoi- Kipt~ 6 ebsOg e g''v, 6 v fi aotia ao'u nkaxdaa;g Ei 7yf
CIv &vepantov Ica& l ndtyv aiyv Eg, yfv &noopoap&etv voooeEioag ...

First, we find five orations common to both traditions, and so we can identify the
Constantinopolitan euchology for the dead anterior to 1027 as containing certainly these
five prayers:

C2. EXxil i~7 reei vrZT av'roq coatcoi,0 'O E0bg to v invEsdtrv icai a ndol;g apic6g, 6 orv

edvatov Kcatapylaa; icai tbv &dfpoXov wata7Tnxtioaog ... (= B 1 P3 Gi SL1 S11 S22)

C3. E5xi hir ierieunvaavzoS rizpa. 'O e6bg 6 0e;g iit bv, 6 &latoZ)pybg ~ a oo'ip t6v
00.ndv0yv Kac pvtrIS ~1vSv ia v K EKpov ... (= B3 G4)

C4. Kai ioi 6tarc6vov XTyovioS "Th; rKeaX,6" Areixerat 6 iepesq. Kapts, Kptes, i tzv
hC~vovov icnapalOaa ical t&v iEv6o0ovtw nap~xhlotY .... (= B2 P3 G2 SL2 S'2 S23)

C5. EQiii ~rti 1seevZiaavroS iepxO9. E'5XaptoZoitv aot, Kpts 6 0Beg ?iAtov, 6itt aoi
g6vou hoat 5b Tfv d6dvatov ... (= P1 SL4 S21)

C6. = C4.

C9. Ei~il icri iepesv40 0 virw ov 'O th6dooTov t v0i0nta, K"pte, gv tz r cap6vot

These five prayers constitute, then, the Constantinopolitan nucleus of th

identified in the euchologies of the periphery already examined. Consequent
three of them (C2-4) can be dated to the second half of the eighth century, a
two at least to the last quarter of the tenth century.
A further comparison of the Constantinopolitan euchology with those of
ery proves that in those later sources as early as the eighth century there w
for categories of the dead different from the ones in Coislin 213 in 1027, a

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 ELENA VELKOVSKA 29

"other prayers"(iXiIl, ~trpa eU3'i5) f

same purpose.
This is a phenomenon common to the whole Byzantine tradition, in which
chologies of the periphery have conserved in Greek the prayer of the oriental pat
ates of Alexandria, Antioch, and Jerusalem, beyond the confines of the Great Ch
Their orations had come to southern Italy by about the end of the seventh centur
ported by the Melkite intellectual elite that emigrated into Sicily and Calabria un
pressure of the Islamic incursions in their homeland. In the Byzantine eucholo
the Middle East, the same prayers remain fixed as an expression of reaction again
process of liturgical Byzantinization, begun already in the ninth century, but una
the centuries since to obliterate entirely the strong local tradition.
In any case, it is important not to pay too much attention to the lemmata acco
nying each prayer: they are often interchangeable. For example, the prayer for a
bishop can be easily adapted for a hegumen. The euchological motifs are extremely
chaic: we see them mirrored also in the famous western Requiem aeternam. Conse
they are also more or less fixed and follow the traditional themes revolving aroun
concepts of light, peace, rest, refreshment, and particularly of repose in the "bos
Abraham," in accord with the New Testament vision proper to Luke 16:22-23 a
Epistle to the Hebrews 4:10-11.20 Besides, the aim of the prayers for the dead is n
provide an articulated doctrine of the hereafter. Even if the liturgy is a locus theolo
tends to express itself in the imaginative and biblical categories of the symbolical
guage proper to it.
The Constantinopolitan euchological tradition as reflected in Paris Coislin 213 i
sumed in two archaizing euchologies of the fourteenth century, Grottaferrat
called also "the patriarchal euchology of Bessarion," and Athens Ethnike Bibliothek

FUNERAL RITES IN BYZANTIUM: FACTS AND HYPOTHESES

Those few liturgical sources proper to the Byzantine capital, such as the so-called
Typikon of the Great Church21 and the above-mentioned euchology of Strategios (Paris
Coislin 213, A.D. 1027), do not furnish sufficient evidence to reconstruct safely the funeral
rites for the laity in Constantinople, or for that matter any of the funeral rites apart from
those for monastics. The tenth-century Typikon of the Great Church gives only the list
of the scriptural lections for the respective eucharistic celebration,22 and the euchology
Coislin 213, as we have seen, provides no more than a series of prayers more or less
similar to those found in Barberini gr. 336 two centuries earlier.23 The list of the lessons
for the eucharistic liturgy does not allow us to infer the existence of a proper funeral

20An excellent analysis is found in B. Botte, "Les plus anciennes formules de pri're pour les morts," in La
maladie et la mort du chritien dans la Liturgie, BiblEphL, Subsidia 1 (Rome, 1975), 83-99.
21j. Mateos, Le Typicon de la Grande Eglise. Ms. Saint-Croix no 40, Xe si'cle, vol. 1, Le cycle des douze mois, OCA
165 (Rome, 1962); vol. 2, Le cycle desiftes mobiles, OCA 166 (Rome, 1963).
22Mateos, Typicon, 2:194-97.
23Described by Dmitrievskii, Opisanie, 2:1012-13. Prayer for a layman (= BAR, no. 264) with one alternate
prayer (= BAR, no. 266), with Inclination Prayer or kephaloklisia (= BAR, no. 265); for a priest, also followed
by a kephaloklisia, for a deacon, for a dead person without other specification, for a child, for a monk, and a
formula of anointing.

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 30 FUNERAL RITES

mass, however. In fact, the By

character to the divine liturg
ity. The system is the same a
permitted only on Saturday a
In light of all this, one sho
sessing a proper repertory of
prior to the first extant fun
proposed hypothetically the e
fying it with the pannychis o
Liturgy of the Hours. Followi
the constitutive elements in
rites.24 From one point of vie
support in the patristic litera
Nyssa's moving description of
On the other hand, an identif
of the fact that the oldest fu
eleventh century and is alread
of the Hours in the monastic
on the structure of the Byzan
unverifiable theorizing. The
eighth and tenth centuries we
in the case of the mysteries
earliest funeral rite, when on
ins.26 Permit me to verify th

THE OLDEST RITUAL

The Byzantine euchology written in southern Italy, Grottaferrata F.P. X in the l

of the Badia Greca of Grottaferrata, nestled for a millennium in the Castelli Roma
south of Rome, a manuscript datable to the tenth-eleventh century,27 must be cons
the most ancient ritual for funerals known in the Byzantine liturgical traditio
manuscript can be related by its writing to a Lombard cultural milieu, where a fit
parallel is found in the contemporary Vaticanus gr. 866, a monumental and famou
Greek homiliary originating in Campania, the unique witness to the Greek translat
some Latin lives of the saints.28 In some of the margins of our Grottaferrata "F.. X

24M. Arranz, "Les prieres presbyterales de la 'Pannychis' de l'ancien Euchologe byzantin et la 'Pan
des d6funts, II," OCP 41 (1975): 314-43 (repr. under the same title in La maladie et la mort du chrit
above, note 20], 31-82).
25Gr6goire de Nysse, Vie de Sainte Macrine, Introduction, texte critique, traduction, notes et in
P. Maraval, SC 178 (Paris, 1971), chaps. 22-24 (cf. also pp. 77-89 of the introduction).
260f the same opinion is also I. M. Phountoules, 'Aroxo0o(a ro gvrlooavoi, KEiLEva AsttO ipyt1riS
(Thessalonike, 1979).
27A. Rocchi, Codices Cryptenses seu Abbatiae Cryptae Ferratae ... (Tusculani [= Grottaferrata], 1883),
and also S. Parenti, "La celebrazione delle Ore del Venerdi Santo nell'eucologio F.P. X di Grottaferra
sec.)," BollGrott, n.s., 44 (1990): 81-125.
28Cf. the recent description of the manuscript by M. D'Agostino in Oriente Cristiano e Santitd. Figure
di santifra Bisanzio e l'Occidente, ed. S. Gentile (Venice, 1998), 210-12 (with bibliography).

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 ELENA VELKOVSKA 31

appear notes written in the vernac

codex came to Grottaferrata from
that is, from a bilingual and indee
ences of the Roman rite on the B
strated also with regard to funeral

Preliminary Remarks and Structural C

The section related to the funeral

lished until now, occupies folios 7
77r-83r) contains the ritual proper
six prayers for different categories
occupies in the euchology, coming
is rather unusual. Normally the fun
ogies, immediately after the prayer

The title of our rite is very simp

The initial rubric is of great interes
f; icXirl~jOta;, etvi p ov ivatv Koajt
x diahja. ei 68 80otv 0tovaxO6', oij X
(fol. 77r) ("One must know that wh
if he is a layman, the priest star
psalmos; if he is a monk, the pri
means that, unlike late and modern
with small variants depending on w
does not provide a special ordo for
In the funeral rite of Grottaferra
structures: (a) monastic matins of
and (c) the funeral rites proper, or

Monastic Matins, the most exte

lowing elements:
Hexapsalmos (or Psalm 90, if t
Litany + prayer
Alleluia with troparia
Psalm 118

Hymnographical canon
after the 3d, 6th, and 9th odes:
Litany + 3 different prayers
Troparion-Exaposteilarion
Lauds (Pss. 148-150) with respective hymnography
Note that the very presence of the lauds psalms excludes the possibility that t
celebration is only a kind of imitation of matins, as is common in the later Byzan

29E.g., ne Peve8Ftxepe icp a Kdpve (fol. 90r), PevetZrt6vrl - Ef evefZPrepf ri dvl (fol. 91r), Xca paxtvr
Peve8tr?nrpt oi3pa (fol. 93v), ntexpo u carlgovre gakczradvo oouptovve (fol. 98v).
30M. Petta, "Codici del Monastero di S. Elia di Carbone conservati nella biblioteca dell'Abbazia di Grotta
errata," VetChr 9 (1972): 160, 168.

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32 FUNERAL RITES

tradition, which models its occa

here a real 6pOpo; (matins) servi
the Saturdays of Lent and for a
year. For Saturdays were in fa
dead, as we shall see. The litan
intentions incorporated into the
The same litany is repeated afte
but abbreviated in each of these
why this shortened form of th
without the interruptions or di
indicates exactly the minor hym
hymnographical canon, which c
be sought in the fact that the
rank of the dead person-laym
were found in other liturgical b
We have already seen the pres
early liturgical euchology manus
indication of where or how they
According to what criteria were
In this first morning section, f
the order in which they occur i

1. 'O e, 6 r iv nveugarwv Iat na

xaKanaTaoag ... (God of the spir
the devil ... )

2. K6pt~, K6pt~, I rOv 0t Ohogt

Lord, O Lord, consolation of th

3. K6pte 6 Oe6;g i'dv, 6 ndoa;

who created humankind accor

4. Aaoora 6 06e; rv nvetg6wv

nveiaog a dro;nlag.a... (O Master
ment of glory... )

Of these four prayers, three c

chology. The third prayer seems
logia, a Byzantine monastic litur
consecration, as well as the rites
element for understanding the
rata F.?. X. The second prayer,

31Parenti, "La celebrazione," 107-8.

32Cf.,eg., Grottaferrata F.P. 43, fols.

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 ELENA VELKOVSKA 33

Xuot; prayer after a group of odes of

or inclination prayer, a prayer meant
Several extant euchologies testify to
immediately after the first classical
is introduced, as in the Barberini Eu
Xa; li'igov KzX. (Let us bow our heads
So it is obvious that the compiler h
the series of prayers contained in it
another. Since there was no particul
the single prayers, it is important to
technique applied in the composition
the cathedral office were usually in
synthesis we know as the Stoudite-ty
ogy, the history of the funeral rite is
Liturgy of the Hours, particularly of
when organizing the solemn hours o
of the rite of Constantinople with th

The Cathedral-Stational Celebration

This second section of the celebrat

ing as it does three identical liturgic

I. Psalm 22 + hymnography
Litany + prayer
Hymnography
Epistle to the Romans

II. Psalm 23 + hymnography

Litany + prayer
Hymnography
Epistle to the Corinthians

III. Psalm 83 + hymnography

Litany + prayer
Hymnography
Epistle to the Corinthians

So there are three antiphonal psalms, each with a longer than usual hymnographical
perisse, followed by a litany of the deacon accompanied by the customary presidential
prayer, plus one hymnographical kathisma and a New Testament lection. The initial rubric
makes it clear that this second section of the service represents a switch to a new celebra-
tive typology: "and a chorostasimos is made: two choirs, and the right one begins with the

33Parenti, "La celebrazione," 101-7.

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 34 FUNERAL RITES

first antiphon having as its re

more proper to the cathedral
For such a liturgical unit cons
none of the known types of C
the other sacramental myster
ture. Of course one could supp
(psalm + Alleluia) and prayer
graphical elements according
sixth-seventh centuries for th
considered organic.
Concerning the origins of th
been proposed. The first, form
possible imitation of the Jerus
ture of Kyrios polyeleos in Sun
fies in this group the psalms
was, according to him, nothin
Although very seductive as we
because none of the sources,
first full description of a Cons
the eleventh century, the dat
see it. In this document, the p
lite elements, rendering it diff
tures.

Is there any way out of the impasse? I believe that an element not yet giv
consideration by scholars calls for more attentive reflection: the presence of
lessons. For a very close and, one hopes, appropriate parallel is offered by t
structures of the Jerusalem cathedral liturgy, in particular its stational litur
of this structure is preserved also in the present Byzantine-Palestinian synt
first part of Good Friday matins. In this proposal, the three-psalm unit in qu
represent but one more case of the frequently observable atrophy of a s
bration.

This proposal is not entirely gratuitous. For another celebration in the same euchol-
ogy manuscript, this time of the Liturgy of the Word following the Apostle lesson in the
third stational unit (III), must perforce be referred to the Jerusalem liturgical context
proposed here. The schema of this parallel is as follows.

(a) Mesodion
(b) Epistle to the Thessalonians
(c) Alleluia
(d) Gospel
(e) Ektene

34Kai Ty verat xopooraottgoq" 6o Xopof, icai iapXerat 6 8Stu~v op6q dvrt(ovov a'-' i6yaoLja 'AX AXiouta
rpttLXoiv (fol. 79v).
35Bruni, Ifunerali di un sacerdote, 120.
36Arranz, "Les prieres presbyterales de la 'Pannychis' II," 131.

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 ELENA VELKOVSKA 35

The hagiopolite provenance of th

the technical term mesodion, the Je
non.37 In the same euchology 1F.P.
of hagiopolite provenance, such as
In any case, the secondary charac
structure that its composition dem
(d) constitutes an easily recognizab
a proprium missae with a Byzantin
of the composite character of the

The Farewell and Funeral Rites

At this point, after the chant of a t

of a series, the manuscript inserts
present while the farewell chant
blesses the oil using the same form
with explicit reference to the earlie
Note that nothing is said about w
implies that we are already at the t
sional-stational character of the ab
While the body is laid in the tomb
117:19 with Psalm 131:14, conclud
[sic] Esig r() gvifgpa- dkXXo(gev) tb
o(zx(og)- Aitrl ' Kardnavoiu g got
(V.40
7taoav.
It is probable that we have here a direct influence of the Roman-German Pontifical,
where we find this rubric: "Tunc incipiat cantor antiphonam: Aperite mihi portas iusti-
tiae; ingressus in eas confitebor domino; haec porta domini, iusti intrabunt in eam. Ps.
Confitemini [ ... ] Hic claudant sepulchrum et cantent istam antiphonam: Haec requies
mea in saeculum saeculi; hic habitabo quoniam elegi eam. Ps. Memento, domine."4' Such
Roman-Byzantine contamination is not surprising, since it is not the only case in the
manuscript.42
The celebrant then pours the blessed oil three times over the body of the deceased,
singing Alleluia exactly as in the baptismal rites when, shortly before the immersion of
the neophyte, the celebrant pours the oil into the baptismal font, chanting as well the
Alleluia.43 In both cases the paschal symbolism, based on Romans 6:3-5, is obvious: the

37S. Parenti, "Mesedi-Mea tov," Crossroad of Cultures: Studies in Liturgy and Patristics in Honor of Gabriele
Winkler, ed. H.-J. Feulner, E. Velkovska, and R. F. Taft, OCA 260 (Rome, 2000), 543-55.
38Parenti, "La celebrazione," 92.

39Grottaferrata JF.. X, fol. 82v: ife6t 6ntao0 [fol. 49r], ei tb &toytov PI6ntcga, Kic- typ6l.
40Grottaferrata F.P. X, fol. 82v.
41C. Vogel and R. Elze, Le pontifical romano-germanique du dixieme si'cle, vol. 2, ST 227 (Vatican City, 1963),
p. 300 no. 61, p. 302 no. 69.
42Cf. A. Strittmatter, "The Latin Prayer 'Ad infantes Consignandos' in the Byzantine Rite of Confirmation,"
OCP 21 (1955): 308-20.
43BAR, 124.3.

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 36 FUNERAL RITES

tomb, like the baptismal fon

resurrection.44

Then prayers are offered for those present, and after putting the gravestone over th
tomb, the celebrant blesses it, tracing out the sign of the cross with a hoe, and thus th
funeral concludes. A series of prayers for different categories of the dead (hegume
bishop, monk, deacon, child) follows; these prayers, together with the hymnograph
(which one would have expected to find but which is not given), seem to be the onl
variable elements of the celebration.

THE FUNERAL OF A MONK IN THE SCHEMATOLOGIA

As early as the eighth-century Barberini Euchology, one can observe how the eucho
ogy redactional structure placed the prayers for the deceased immediately followi
those for the various grades of monastic initiation.45 This redactional relationship wou
continue through the centuries in the Schematologion, a book containing almost exclu-
sively not just the prayers but the entire ritual for the conferral of the monastic schema
habit, as well as for the funeral of a monk. The manuscript tradition of this book
extensive, stretching from the eleventh through the sixteenth century.46 The followin
are some of its more significant examples.

Grottaferrata F.13. V/l.a. XXV

The oldest extant source seems to be the Italo-Greek manuscript Grottaferrata F.P.
V and F.a. XXV (A.D. 1018/19), unfortunately badly damaged. The funeral rite here
analogous to that of the tradition of Grottaferrata F.P. X, deriving, like the latter, from
the so-called Nilian school of scribes."' Despite differences, the basic similarity of the tw
sources consists in the fact that the funeral rite, though accompanied by a ritual of m
nastic profession, is not destined for the funeral of a monk-at least not necessarily so-
but for any deceased Orthodox Christian. This is clear from the rich anthology of hym
nographical canons following the rite proper, where compositions certainly meant for
monks, nuns, and the hegumen48 are juxtaposed with others for lay persons or childre
(fols. 7r-46v); the last ones are also put side by side with the respective presidential pray
ers (fols. 35v-36r).
The Nilian provenance of this source is also betrayed by the already-mentioned tell-
tale rubric derived from the Roman-Germanic sacramentary.

44G. Winkler, Das armenische Initiationsrituale. Entwicklungsgeschichtliche und liturgievergleichende Untersuchun

der Quellen des 3. bis 10. Jahrhunderts, OCA 217 (Rome, 1982).
45BAR, nos. 244-56, 258-63 (monastic initiation), nos. 264-70 (funerals).
46Examples in M. Wawryk, Initiatio monastica in liturgia byzantina. Officiorum schematis magni et parvi necno
rasophoratus exordia et evolutio, OCA 180 (Rome, 1968), and Bruni, Ifunerali di un sacerdote, 43-79, passim.
47S. Luch, "Attivith scrittoria e culturale a Rossano: Da S. Nilo a S. Bartolomeo da Simeri (secoli X-XII),
in Atti del Congresso internazionale su S. Nilo di Rossano, 28 settembre-1 ottobre 1986 (Rossano-Grottaferrata, 198
25-73, esp. 28 n. 12 and 63 n. 169.
48Some of them published by M. Arco Magri, "L'inedito canon de requie di Andrea Cretese," Helikon 9-1
(1969-70): 475-76; eadem, Clemente innografo e gli inediti canoni cerimoniali (Rome, 1979), 45, 55, 66; Roman
le Mlode, Hymnes, Introduction, texte critique, traduction et notes par. J. Grosdidier de Matons, vol. 5,
Nouveau Testament (XLVI-L) et hymnes de circonstance (LI-LVI), SC 283 (Paris, 1981), 8, 375.

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 ELENA VELKOVSKA 37

Kai 6tav rt0ouv rt xtsavov Ei~ ZtV

oavij; va EioeX06t^o v arZait, npooc
inauvof;j go, ica nrdXtv z6 ar6- dav
arazpa ... 49 (Ps. 117:19; Ps. 131:1
And while the body is laid in the to
to enter and adore, Lord. And he says
to me the doors ... then he says Glory

The Romano-Germanic provenance

of comparison with the euchology
fered by the two Nilian manuscrip
of provenance of both manuscript
In this instance the differences in
different Latin recensions of the s
tional development within the sam
ian schematologion as representing
of book, one in which the deceased
with regard to the order of the fu

Grottaferrata F.3. XLIII

We must locate in the same eleve

the Latin and Greek liturgical cult
a special, exclusively monastic fun
xt rexL)Euq(Yavro;) iovaXoi of Gro
ample. This certainly Italo-Greek m
ten by two copyists of high profe
the so-called blue style.50
Its funeral celebration can be divi
dressing of the body; (b) in the ch
burial. All three ritual moments a
become very detailed: the monk is
dressed in the monastic habit cove
dead monk is a hegumen, priest, or
book is placed on his chest. If the
of the church, if a woman, on the
his body consists in the KQav6v of
eh il KrrlGca. If a monk dies durin
him somewhat earlier than usual, f
(Krj6ia) is a liturgical unity that acc
Its proper elements are Psalm 1
prayer after each, followed by Psal
compositions, the celebration of th
greeting. Then a procession chanti

49Grottaferrata F.a. XXV, fol. 5v.

50Cf. L. Perria, "Manoscritti miniati in

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 38 FUNERAL RITES

some prayers are said and Ezec

read. The choice of this readin
that of Christ. An appendix gi
and an anthology of hymno
Psalms 22, 23, and 114 is an el
taferrata F.P. X. But here the
dential prayers, which are dist
that will tend more and more

Messina gr. 172

Messina gr. 172, a rich and e

style, gives three different fu
and for children. The manuscr
constituted according to diffe

MONASTIC FUNERALS

The monastic rite (T6~4t qca K dlcoxooeia ytvogjivrnl n~r reX3E x6rt ovax4) begins w
a minutely detailed description of the dressing of the monk in his cell, stressing that
not permitted to see his nakedness (fol. 92v). The celebrant then opens the servic
customary, with a blessing (e&)oyprog 6 0E6bg ~lxCgv 6 vroyV Ka vESpcov ESoot'o(vy, n
tore vuiv ica dtE iC-rX.); then, to the singing of the Trisagion hymn, the traditional By
tine funeral dirge, the coffin is borne in procession to the narthex where the funer
takes place.
The first part of the funeral rite resumes the structure already seen:

Litany
Alleluia with troparia
Psalm 118:1-93

Litany with the usual prayer

Psalm 118:94-176
Troparia anastasima
Litany and prayer

After this unit a second one follows containing these elements:

Psalm 119 + hymnographical kathisma

Litany and prayer

Psalm 120 + hymnographical kathisma

Litany and prayer

51Some of them published by M. Arco Magri, "L'inedito canon de requie," 475-76; eadem, "Un cano
inedito di Teodoro Studita nel cod. Messanensis gr. 153," in Umanitd e Storia, vol. 2, Scritti in onore
Attisani (Naples, 1971), 97; eadem, Clemente innografo e gli inediti canoni cerimoniali. Prolegomeni, testo, inci
Biblioteca di Helikon - Studi e Testi 12 (Rome, 1979).

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 ELENA VELKOVSKA 39

Makarismoi

Hymnographical canon of eight odes

Litany and prayer after the third and sixth odes

Epistle and Gospel

Litany and prayer

To interpret this structure is not at all easy. Psalms 119 and 120 belong to the gr
called the "Gradual Psalms" (Pss. 119-132), the avata0gof. The same name is also g
to a series of hymns composed according to the eight tones and formerly intercalat
between the verses of the psalms. These hymns, on which there are still no reliable sc
arly studies, are now sung before the Gospel at Sunday and festive matins. In the con
of the cathedral Liturgy of the Hours, the first three gradual psalms (Pss. 119-121)
sung at the vigil (navvuXig) according to such sources as the praxapostolos Dresden 1
(11th century),52 Jerusalem Hagios Stauros 43 (A.D. 1122),53 and the later Greek
nesses.54 In a few late Georgian manuscripts this vigil structure, taken out of its cele
tive context, is used as a votive rite for the living and dead.55
At first sight the presence of the two gradual psalms could be interpreted as a r
nant of the Constantinopolitan-type cathedral vigil, thus supporting the hypothesis
dependence of the funeral on the pannychis. But a more attentive analysis leads us r
back to monastic matins. For in many hymnographical manuscripts from the tenth
tury on, contrary to present practice, the festal Gospel is read within the hymnogra
canon, in the following way:
Sixth ode of the canon
Kontakion

Antiphons and gradual psalms

Prokeimenon

Gospel
Makarismoi

So our schematologion does not point to the origin of the funeral from the cath
vigil. Rather, it demonstrates the evolution of the displacement of the Gospel withi
history of monastic matins, the stages of which are reflected in the funeral rites.

POSTMORTEM RITES OF SUFFRAGE FOR THE SOULS OF

THE DEAD AND PRIVATE COMMEMORATIONS

Beyond the funeral burial rites, in Byzantine society the anniversary of the dea
a person, especially an important person, also furnished an occasion for the "liturgi
tion" of social life. The Byzantine mentality had inherited the Greco-Roman not
the progressive stages of the separation of the soul from the body on the third, ni

52M. Arranz, "Les pribres presbyterales de la 'Pannychis' de l'ancien Euchologe byzantin et la 'Pani
des d6funts, I," OCP 40 (1974): 336-38.
53Ibid., 339-40.
54Ibid., 340.
55Arranz, "Les pribres presbyterales de la 'Pannychis' II," 124-27.

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40 FUNERAL RITES

and fortieth days after deat

church's suffrages for the dea
The corresponding celebratio
iivcov or simply rptoaytov,57
(a) Initial blessing
(b) Trisagion-Our Father
(c) Funeral troparia: Mer~ r
Eiq tiv icardnaaiv v
lb 6 0eb0 fjti'v o 0
'H g6vrl dyvil Kiai 9*
(d) Litany
(e) Presidential prayer
(f) Dismissal
(g) Chant "Eternal memory

The first witness to this shor

"Rite for the Deceased" (A,oXo

Sinai gr. 973 (A.D. 1152/53), wh
almost identical with the mod
the Italo-Greek monastery of
of the National Library of Tu
by the euchology Ottoboni gr.
of the cathedral of Otranto. Th
fourth-century Apostolic Cons
euchology, the Barberini gr. 4
also in Vaticanus gr. 2296 (15th
Byzantium also gave particul
tery, especially when the foun
provided the most minute det
g6ouva). The twelfth-century t
a good example of this.62 To t
the intercessions said by the p
proclaimed by the deacon, on w

56Dagron, "Troisibme, neuvibme et

57E.g., 'IEpatucbv Eptieov tZ 'AKoov
'Idwov v ob Xpaoooadgou, BaotXef
(Rome, 1950), 291-94.
58Published by Dmitrievskii, Opisan
59J. M. Hoeck and R. J. Loenertz, Nikol
westlichen Beziehungen unter Innozenz
60S. Parenti, "Preghiere delle 'Costi
113 (1999): 47-52.
61A. Jacob, "Fragments liturgiques b
Rome 43 (1973): 370-73.
62P. Gautier, "Le Typikon du Chris
63Taft, Diptychs (as above, note 19),

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 ELENA VELKOVSKA 41

DAILY, WEEKLY, AND YEARLY GEN

The departed were also remember

In today's liturgical year one can d
of commemorations for every da
saints, who are celebrated with t
called, precisely, veKptotatga. The
ninth-century hymnographers J
found in the Palestinian horolog
manuscript reporting a text that m
are considered days of penitence
Thursday to the Mother of God, an
offers a variant system: Tuesday is
and Saturday of the martyrs-and
graphical books gives other variant
by the tenth century, though not
Middle East and was received in Co
Psellos dedicated a small treatise to
memorations takes its origins from
(CPG 7770) is to be rejected:68 that
who died sometime after 700.

Note that Saturday in this weekly system, as it appears in the eighth-century m

scripts of the Georgian lectionary edited by M. Tarchnischvili, is a day of the saints
or of the dead: "Haec acolouthia sabbatorum. Psalmus et alleluia sanctorum aut animae."69
It is not impossible that the choice of Saturday as the day for commemorating the dead
was influenced by the old Jewish belief that on this day, rest-the Sabbath rest-was
given not only to the living but also to the souls of the dead in Sheol. More important
from the perspective of Christian theology, of course, is the coincidence of Saturday as
the day of simultaneous commemoration of the saints and of the dead. The hagiopolite
decision to put together the saints and the deceased remains in the same theological
direction as expressed in the Urtext of the Chrysostom anaphora cited earlier, in which
there was no distinction whatever in the original intercessions between the saints and the
departed: the eucharistic oblation was offeredfor both. Taft's study on "Praying to or for
the Saints" has demonstrated this crucial point.70

64J. Mateos, "Un Horologion inedit de Saint-Sabas. Le codex sinaitique grec 863 (IXe siecle)," in Milanges
Eugene Tisserant, vol. 3, ST 233 (Vatican City, 1964), 49-54.
65M. Black, A Christian Palestinian Syriac Horologion (Berlin MS. Or Oct. 1019) (Cambridge, 1954), 85-86
(ordinary of Vespers) and 103-43 (hymnographical anthologion).
66Ch. Hannick, "Le texte de l'Oktoechos," in Dimanche. Office selon les huits tons, 'OKrMtXoq, La priere des
Eglises de rite byzantin 3 (Chevetogne, 1972), 39-40 and 54.
67K. Snipes, "An Unedited Treatise of Michael Psellos on the Iconography of Angels and on the Religious
Festivals Celebrated on Each Day of the Week," in Gonimos. Neoplatonic and Byzantine Studies Presented to Leen-
dert G. Westerink at 75 (Buffalo, N.Y., 1988), 189-205.
68This was the hypothesis of A. Grabar, "L'iconographie du dimanche principalement ' Byzance," in Le
Dimanche, Lex Orandi 39 (Paris, 1965), 169-84.
69M. Tarchnischvili, Le grand lectionnaire de l'Eglise de Jfrusalem (Ve-VIIIe siecle), CSCO 189 (Louvain,
1959), 83-85.
70On this see Taft "Praying to or for the Saints," 439-55.

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 42 FUNERAL RITES

The annual commemoration

the Saturday before Whitsu
Church. In any case the com
other loan from Jerusalem7' i
as a commemoration of their
become a commemoration of t
memorations have to do with
Two other long intercessiona
atmoti iy"iy ic-rX. and Xbv y
some manuscripts and in the f
the Kneeling Service at vesper
Easter period.74 In this way th
and at sunset on Whitsunday i
nizable by the end of the feria
prayer to be noted is a prayer
"behind the ambo" after the or
is destined for liturgies offere
the Italo-Greek mss.76

COLLECTIONS OF CANONS

Regarding the kontakion that its translator, Grosdidier de Matons, calls the Hym
aux saints moines et ascetes ('Q; 6yanrla6), and which the kontakia collections prescrib
Cheesefare Saturday (vfj; upodyou), the Saturday before Lent, it should be noted
the Saturday in question was not originally destined for the commemoration of the d
as witnessed by the tenth-century manuscript H of the typikon of the Great Churc
According to Grosdidier de Matons, this kontakion, transmitted in three versions o
equal length, should be taken as an exhortation directed at the living monks an
as meant for the celebration of their funerals: this is the situation in witness Q of
manuscript tradition, the eleventh-century Patmos 213.78 But it is also true that th
schematologia (Grottaferrata F.P. V and Vaticanus gr. 1863 and 1869) transmit this h
precisely as part of the funeral of a monk.79 The second prooimion of the kontakio
taken literally from Psalm 83:2, one of the three psalms of the vigil attested alread
the end of tenth century in the above-mentioned Grottaferrata F.i. X. Grosdidi
Matons relativizes this liturgical argument, probably because he knew of the use of P

71Tarchnischvili, Le grand lectionnaire, 45-46.

72M. Arranz, Le Typicon du monastkre du Saint-Sauveur & Messine. Codex Messinensis gr. 115, A.D. 1131,
185 (Rome, 1969), 187-88; cf. Dmitrievskii, Opisanie, vol. 1, Tntmcd, 503-4.
73Th. Detorakis and J. Mossay, "Un office byzantin inedit pour ceux qui sont morts a la guerre, d
cod. Sin. gr 734-735," Le Museon 101 (1988): 183-211.
74Cf. M. Arranz, "Les prieres de la Gonyklisia ou de la Genuflexion du jour de la Pentec6te dans l'
Euchologe byzantin," OCP 48 (1982): 92-123.
75'~2po6ytov neptieov tilv ijpoviKcutov dacokov0fav (Rome, 1937), 38-40.
76T. Minisci, "Le preghiere 6nta06lpi3ovot dei codici criptensi, I," BollGrott, n.s., 2 (1948): 123.
77Mateos, Le Typicon de la Grande Eglise, 2:8.
78Romanos le Mlode, Hymnes, vol. 5, ed. Grosdidier de Matons, 373-74.
79Ibid., 374-75 with other later mss.

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 ELENA VELKOVSKA 43

83 in the funeral rites only from

1863.80

CONCLUSION

Can any overriding conclusions be gleaned from this mass of detail? From the po
of view of the liturgical sources, the history of Byzantine funerals is marked by two
currents, cathedral and monastic. But ritual history apart, Byzantine funerals are als
subject of historical, thematic, and theological interest.
1. With respect to the historical evolution of the ritual structures, the developm
is rather simple. We are dealing with an ancient repertory of prayers of the celebra
traditionally inserted into a ritual framework modeled on monastic matins of a Stou
type. In this context, the history of the funeral is not at all different from the par
history of vespers, the vigil or pannychis, and of Stoudite monastic matins. In the t
century there is still only one funeral rite. Then the evolution of matins generates sev
different funeral typologies for as many categories of the dead: clergymen, monks, la
But these three funerals are not so much three distinct rites as three stages in the evo
tion of one and the same original, pristine funeral rite.
2. The integration of the celebrant's ancient prayers for the dead within the struct
of monastic matins with its rich hymnography has brought into juxtaposition two dif
ent ways of seeing death. In the presidential prayers, there prevails the New Testam
categories of rest and repose in the bosom of Abraham in the hope of the resurrecti
while in the hymnography there dominates a realism that is often macabre. The visi
of death here is not, in a certain sense, "theological" (that is, based on God and huma
destiny as seen through divine revelation in the scriptures) but rather "anthropologi
The dead person whose funeral is being celebrated is the one speaking of death to th
present, insisting on the decomposition of the body and the vanity of the human ad
ture. In this way the Byzantine homo religiosus realizes his wish to "warm his brother
desire proper to the rich man in the parable of Lazarus and the rich man from L
16:19-31. This vision of death transmitted by the hymnography matures in the b
ground of Middle Eastern monasticism and has its exact parallel, for example, in
Gallican monastic funeral.8'
Of course, in no Christian tradition should one expect from the funeral rite a deta
treatise on eschatology, and this is true also for the Great Church. Nevertheless, it sho
be noted that the ideas developed by Byzantine funeral hymnography provoke in
relatives mourning the deceased an effect exactly opposite to that consolation of hea
that the ancient Inclination Prayer aimed to produce.
Between these two opposing visions only a coexistence is possible, but certainly no
an organic synthesis. In the hymnography all the Hellenistic uncertainty about the h
after, conceived as a place of turbulence and discomfort rather than as a place of qui
and peace, lives on. But what is still more surprising is the total lack of any allusion
the paschal death of Christ illumined by the resurrection: because of the dynamics of
risen Christ's victory over death, it provides the classic Christian typology of the Ch
tian's transition to the other life.

80Ibid., 380-81.
81Ph. Rouillard, "I riti dei funerali," in Anamnesis 7: I sacramentali e le benedizioni (Genoa, 1989), 206.

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 44 FUNERAL RITES

3. The archaic character of

oapic6g ("God of the spirits
already noted. I now analyze i
Barberini Euchology from th
God of the spirits and of all
and given life to the world, g
place of refreshment, a place
because you are so good and l
or deed or thought; for there
you alone are without any sin
your word is truth. For you
glory to you ...

The prayer is addressed to th

been made christological, whi
attributed the victory over th
affirmation of the positive p
compiler to ask rest for the
terminology of Isaiah 35:10. T
forgiveness based on the divin
is given a more important p
justice, so that the one mitiga
The Inclination Prayer (Kce
prayer:

Lord 0 Lord, you are the relief of the troubled and the consolation of the mournful and
redeemer of all the afflicted. Comfort those who are seized with pain for the deceased;
being merciful, heal all suffering of sadness gripping their hearts, and give rest to your
servant reposing in the bosom of Abraham in the hope of the resurrection; because you
are the resurrection of your servants, and we give glory to you ...

The attention here is shifted from the deceased to the mourners, for whom comfort
and consolation are asked. This request, formulated in the context of the liturgical cele-
bration, is meant to obtain a real healing of the spirit. It is precisely in this prayer that
we can find, perhaps, the reason why St. Theodore of Stoudios in his correspondence
counts funerals among the sacraments, an idea now being taken up again by Greek Or-
thodox theology. In this perspective of charismatic healing entrusted to the ministry of
the church, the funeral could be placed among the better-attested sacraments (Au-oi&pta)
of the remission of sins and the anointing of the sick. The two prayers complement each
other, creating a perfect circle of ecclesiastical communion (iotvovia): the mourners and
the church both pray for the dead, while the church prays for both the mourners and
the deceased. In this context one can grasp the modern understanding of liturgical theol-
ogy, which sees in the funeral more a celebration of life for the benefit of the living than
a celebration for the departed.
4. Some of the ritual elements offer an implicit paschal perspective. In the most an-
cient ritual, Grottaferrata F.I. X, the celebrant pours oil on the tomb, an oil expressly
blessed with the same formula used for the oil of the prebaptismal anointing. During the
pouring of the oil, the Alleluia is chanted as at baptism. This reflects the root symbolism

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 ELENA VELKOVSKA 45

of the Epistle to the Romans 6:3-5

with him; and the same symbolism
the hope of final resurrection. If th
extraneous to this process of symb
the twelfth century the oil is no lo
the body of the dead, the symbo
identify a parallel with the anointin
women, the first witnesses to the
antine Sunday matins. No text, ho

Universita deg

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 Appendix

Funerals in Grottaferrata F.P. X (10th-1 th century), folios 77r-83r

Psalms are numbered according to the Septuagint numeration. The orthography is normal-
ized, and iotacisms corrected without notice. Forms with phonetical particularities are noted in
the apparatus. The apparatus includes also the corrected forms of the reading and some late
Greek forms. Minor editorial interventions are noted in the text with standard parentheses ( ) for
suspended letters, square brackets [ ] for letters lacking for material reasons, < > for letters
added, { } for letters to be cancelled.

IHEG = E. Follieri, Initia Hymnorum Ecclesiae Graecae, 6 vols., (Rome, 1960-66).

77r 'AxoCov0fa esi ixotgjOIWvra.

XpIi YtVboxetyv O t npont0ejtivo toi XhEt6vou p IaOV T~i eicKK oiaGagi,Ei eitV aTotV KOgoiK6og,' Ij6pXeat

6 iepe?q" "E6Xoygrltvrl itP pao3Eiaf" Kai kiyet Tah ~6iaa etaB, e% 6 eaTiv tova6; o, o yet ah ~ 6-
xaXLXa, dh 6 rov 9' yaXgL6v- "'O carotciv" (Ps. 90:1), xal ejrE r6 toXo;og toi ioaLgoio 6 t&d~ovo;
Tiv a'uvanqv

'Ev eipivy toi Kupiou. 'rThp tijfg vo0ev e %pi vlng. 'T&p Lgv g, KOtgaIeox;, dveaeox;, dvanaoaeox;
ia d~aoeog )x;apturtv o' 6o0hou ro Oeo '6 6 8(Eva), -ro' Kupiou 8e~CiEv. 'Tnhp rou o ruyycopl0fivat2
ait -re at f~iv nav nrXLgga'Irla ioot*t6v re xat dxoioatov, -roi Kupiou 77v '-Thp ro Carardiat
aUa9bv nv K6hxot; 'Appa xi ia9 'Ioahx Ka~ 'Iax6ro3, roi Kup ou o e~pO Ev. 'Thnp rou oouvapt0Orfivat
awayrv v XopC -cCv eE-rkXV ev T p1aoxe rciv OI5pavtCv, rol. 'Tn~p roi) eiApetv abbyv Xdptv at
eiLEOg v ipzt-p rif;g xpaeo, rob Kupiotu 6e006ijev. 'Th~p rou Cxaranee Ofvat Vaytfou;ag dyy6kou; etpivrl;

66i8yoiv-raT a5r6v, roU Kupiofu 6e0atogev. 'Tnehp rou naipaao~ovat aibyv 4ejaggntrov xai axaraxptrov r4p
Oop ep1 Poi gaTlt oS Xptoro a t eupeiv iLxeog xit ' 6eatv dgapxxt v, rou Kupfou. "Onox; Kipto; 6 Oeg;
6 npooSE~eaievo;g r6 veiLa a5rois ia-rara-r aUi5y6v v X6pq ntvEtIV itv0a o& GiKatot dvawna6ovrat,
roi Kupiou 6erOdiev. 'YThp roi voup0,ivvat iljg; dXn6 doal;g.

'O tepeibg lv EAXiv*" 'O 0eSbg -v lynveugarowv xat 7L na oapc6;, 6 -rv Odvarov xarapyiloaa Kai oijv
-9 o6uTp Xaptdevo;, avdanauov -iV uXiV Zoi 6oibXou ro'8(e) AV -6no 4&rtEv1{v}, V XQbpQ dvau3-
mEO 9, i9v0a diS6pa 6 Avlt, Xhnr cal ar oevayiC6;" naiv di6prati nspaXOyv AvX6yq i Apyq ?i Ka-rx tdvot-
78r -av dig dyaObg aic~ tXdvpomxog OeSbg ouyyX~6poov, 6ut oi5ic RouTv &Vpcmog S; (Goe-at Kaci oiX

'Cod. icoagtWc6V.
2Cod. oYyXopeOfivat.
SCod. Xopro.

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 ELENA VELKOVSKA 47

agap-iaEt oib yyp g6vo;g Ldog6a digapra; e~ri

aiciva xai 6 6oyo; o(ouadta.

'O 8tdaovoq" 'AvtXapo3o. Th 2"ka i roU Oe

LEvot, aurobg iai dt akou;g a av tniv o

'Exc6(vot;)* "Ot O t ei or e i 1 atl a v6dnau

Kai kiyet r6 'AXXiXouta, ~Xog ;X. 3P'. E t

av0ogS c;a et' 6foiyOv igapaiverat, 6th 06v

'Ev ro va oarte;g rifg 866~g (ou, Ev oGpav

pgiv tqiv 0pav roE 9 Xou; aou (IHEG 1:4

Kai E80O(U;) kiyet -rv "AgcoLLov, xakgXo

Kai yest x~60toga, nXo; inX.. a'- 'Avdxaua

Kai e8U0(U;) -rv xav6va, xcai ei; v y' yrou

npoeypdlnlaav, ia0 6 iepebt U v EUiivv

Kipte, K1pte, ~c'7 -tiv 0Xtop vov 78v napagjiu0a Kxa trCv nev0ooiw1ov noap6ixkatq Kai xdWtvr v rcov ev
6XtyoNuXq dv"Xanrlt; n6pXov, fro g VI{v} i ev0&t roS Uxotg'ni0ovro; auveXogevou;g T af oe nbarXayTvy8
7tapav60loaat, na&v a9X)yo; Xi nlI; v T ixap8i<q> a9rnd5v Ov pd6a"eoov, ax arv 6ohov rv 8(eiva) ~i'
ehXft davaoard6aewo eotgilgivov v x61xiot; '9Appa i davdxauaov.

'O &tdxovo;S 'AvMtapoi, o adov, kinaov. Th 9rM ro Ou eou iat iiv 4tkavpcmfaav au5roi iat &4eawt

djiaptti6v. 'EK46)(vnotg)" Xt TYxp Et dvdna)atd -roi o0 lo(Xhou, ica oof ~v 866av.

Kai aXXd&xt %i KcovadKov, a Eit; Tv o' 6 8tdKovo; nevrrotXov Eit9 -,r 8taovtK6.

Ei5#i. Ao-oatrat Kipts 6 08e6 ;il~iv, 6 onXdoa;, -rv i&v0pconov xar9' Eti6va oailv xai 6iofootv, ai i Oevo;
Ev atuzr nvoilv Mif, agapTiravra &B airyv 0vavdr ~i~ayay)yv icat rov i yi eiS yiyv dnoorpeoov, -iv
86 i~utiv ei taurbyv npooIaXo ILevo;, airb; dvdnauaoov i VuXilv ezoiv 6oB oouoa oou 6 8(eiva) v "t6no
earmytvj, v 6onc dvaveo, iv0Ma dn~S6pa 686vr, X8, a r l a orevayg6;, iv a aintoKone 6 4i ;q ro
npoomnou aouo, Ki6ptE, Ev K6Xlnot; 'AAppadi6 79r x'at 'Ioad9 y aa 'Ia9c64l, Jier" nvr-O v yrbv 7fytov rcov dla'
aitcv6;q ot seapearaodvrovy, xait et er trnk leLoev, erize Av np6det ij 679 oioxr 8td6votav, au?rbi

;d dya;bo" xa 4tthkdv0parOmo 0 6 eve;q, eq, ouyTX6pioov, napt6&v au95ro -reial iaL v rha dvodiLa-Lra,
fjitIv &S Zx zXirl ~fi rofu dv8tuva iai diaraaoXuvra iarag{foxov, 6re 04Xety ia~ -re 1poih - ji6vov
iveu aaoxiviS iai niapa7xoTo driyov.

'O 8tdcovoq* 'AvtXapoi, oaoov. Th XIT -roi 0eo3 io Kai iv tXavepontfav. 'E4c6(vrlotg)* t y~p Ei i1
dv6auavtq rS oi oi06 8oov, ca oot -v 86av.

4Cod. 0vif.
5 Ineditum videtur.
6Cod. ic.
7Cod. 6.
8Cod. ei5athavpta.
9Cod. ic.

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 48 FUNERAL RITES

Kai 7iyet i6 Kov66Ktov, Ka Ei; ti

'O epei -tiVv E"iijv. A~eToat 6 oE

d6vi nveugaro; dixfnaq;, at Tj dn
%r<v> iev oIv -rc yiot, o6 eT
Xpto~r, 7Lp6oa6ea8e tlv uXI~iv ro
dvanaieaue(Ot Eitg -6Xnov o&tEv6
danS6pa 60vrln, nnXY iai oxtvaygo

eLado:aoatg xai ei t i~iaptev v X6

rov nev0ooiwovt davrtki xrop, alt
voepOf{v} oou 4Oont, ilga; B rou
iteo YEvoi raii agaptlat; il~jigv.

'O 8tdcovo;. 'AvXtkapoI, oa(oov). Th a6 ek -rou 'eoi ial Fiqv. 'ExOc6(v'otg) "O i) ci a l i4&a ert i dIv
xratoagaov iCgv ica oo -itv 866av.

Kai l 7tkyt Oor(ayowy6ptov), qno; nXP. I'- Niv dvanlauadglyv al pov aveotv lnoxx V 6tit z~r0iv Ev
40opa 'ai Ca rer"nyv lnp6; ;O vy (IHEG 2:543). A7yet r6 aoi' 6 I' ail y'. O(cooxodov). NiOv E9eagE6v
iiv 0Eogii'opa dyvi'v, 6tit e9drXI{ } ;I aE9 f Xpto(6Y 6 dv'tot orv Xportip ; (IHEG 2:546).

Kai kyict ra oaXiyph EiS ro); atvou;.

Kai yiverat Xopoo-rdotgov, 60o opot, Kai aiperat o 6 BE5tv Xop6q" dvitoovov a', i 6yakgta" 'AX-
knikoli[a rptnkouv, lxo; P', iakgt6 i"xp'- Ki6pto; notgtafvEt gtE Kxa Oui)BV tcE 6EpifiOEt{q};I (Ps. 22:1).
Kai ger' ro 7l kpTIp6Cat 6ov rv NxaXgi6v, kyset A6oa, 80r xalt Myet r'6 rponadptov nXo; I' 'Ex yig;
ikTXaoroupyfioaa ge, Ei; y fv IXdatv nopE"iEa0aet Itp aapada6oat gea rKaxptvpa;" eaonoa; ,Ipav teaoaE
<ev i j x icp2nx -rifg OdaoaTo 7pdEO>12 aveph nap{oaaveat v6mt6v aow t6te 4eloat goiu, dva-
gd6pnire 6 086;, ia xt6v ao4aXivov got OjioTYu6poltV &tSo?g, rif;g pa( ookfa; cou i I piopfog re (IHEG
1:388). Kai v6v" 'Q; &v0og gapaiverat iaf (IHEG 5:152).

'O t&daovo;" ' EtI (ai int tv etpifyv -oi Kupiou. 'Thp gvifgg;, otginaou;, dveaEo;, ali tgaxCapfa;
dvanauiuom. On7o; Kipto; 6 toc6 fji6tv aatd t6 7vECi ag-ois v t67Lq 4irYEtco v, iv oi 9'iCOato8
dvanaiovrat. 'eTp 7roi aoO ivat fgaig.

Kai KXtv6lievo;13 6 Ep; iv C'V eiiT iV TMy"t.

Al7ox )a K6pte6 0Ec6 6 rfi{;} ao q{;t} oou raa ecarq bv &v0pomov ia~ r cih6vt {;} aoot -giifoa
adr6v, Kai 0igevog Av aki@i nvoiv rofig, ica a yaywo cT i Tv 6aog Mv 6GOV -oov TOV Xv 0a nOiT' A Xnif&t
rofg; aicviou, dgiapnicavta &k aitzv'4 Oav6dou Miayayby iai &tahihoa;, iai -rv Av CK yik Ei; yiV

xvahX6ov, iv 6& NruZiv npb; haautbv npoahcXoitecvo;, ai5-rb 68aiotoa 4tXdv0pomE, np6a6Eca -6 nlve6Cita
ros 6o6hou cou azb6v 6(civa), iai nipoo- 80v -ay6levov npb6g -6v &ytov Op6vov aou, n7orl;g tgrig iai
dvaoe0 d6foiaov 4uhdoo0v Eic dvdaoaotv, Kai Ei n - &vdp0nomo oapd 6iv X6y? if ~pyc ifi v &tavofq

'0Cod. napag0iEt;.
" Cod. ouvekFXO.ra;.
'2Suppl. ex Tpt&Stov Karav-iortu6v (Rome, 1879), 780.
'3Cod. ickXva;.
'4Cod. airtci.

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 ELENA VELKOVSKA 49

ijigaptEv, aul; Ad; a ya06; Kxa ete e v 8O6

anL6Jara.

'Avtuapoi, o aoov, XkrTloov. T XITI ro' 0Oeoi Kai iv ctXavv0pcnifav. 'ExK0(vTnotg)" l yxyp
Ri6vog oicipcrpov, ica ao 7t np~nt.

Kai perax - iv seiilv a60toaga, TXog P'" Mvio0Tt, Knpts, M dg (IHEG 2:436). Kai Eisg r A60
0(EoxoKiov) Xyyt. XiEpov Xompf?ogat (IHEG 3:497).

'O d6aoroXog np6;g 'Po-iafou;g 'AeM54of, d7o'Lep &t' 8 v6b davOpcmou it Aapzia, rtIXo; 6vra; & er
ev Xpto(r 'Iroo9 r1 a Kupf iwtgi&v (Rom. 5:12-6:11).

'Avzriovov o', y aX 06;g xy' aXXoglvoov tix6iaXga. 'A-Xl Xoi~a rptXholv, IXog y' Toi Kupiou i
r6 itXipoLa aiTI;g (Ps. 23:1), icati Ai;lpoko'tv15 AOv iL~a "6v* Xyst Xo;g y' 'Av dtavoo
VXiv ro' 6(0Xhou Oouv.16 A64a. To ix ncroT oaraupoi aou, Xptor 6 0e6;, 6 Odvarog vev~ipc
(IHEG 4:369).

'O t&diovo. 'tEnt iai int v eipfiv. 'Thp Levfilglg, KOtgiYaEO;, dveaeo;, xat gLaxapfa; dvana
dSeX4oo iltgv 6 8(eiva) roi Kupfouv 6eOpdLev. "On7gq Kipto; 6 Oe0;g ioLv 81r Kca-raaT ro
abiroi v r6on ocoYretvdw i vOa oi & iatot dvanauiovrat, roi Kupiou 6 eOCgev. 'TYnp ro i a
ab rov v K6exot; 'Appahi iav 'Iaad iav 'Iai63, iev0a oi Bixatot. 'Tnhp rou uaofivat iiga;.

'O epeu~g rv v* 'T Os r0 v Oe xvenugdrcov xat nadorg; oapic6;, 6 orcv o6pogLuvov x a rcov

notrf#q;, 6 iaxar dlv a6pprl-6V (ooux PovuilV Av6aaq iuXvflV {l ai} ao6gat, xait d6atv aar 6 ok
oflg 6ya066nro; otaXiUoy -r oiX6ajia aou o 6 enoiloaa, a ai rov ev oIv rp X6ot dvakcaXv, i rOS Be"v
npbg < >auobv npooKaXo1gevo;, x at xararadoooav ovaig LXpt ~;g dvaordoaeo;g ,a danoxaXu
roi ugovoyevou;q ou uto ar5;6B eoarora, dvntXapo-r fq;S xVZufj; rou ohXouv{} aou, at avd
aiwtiv e xro6 Cooatxoi a6rou; x a ti q Eoouataq r6v cdv-uxetivov uBvdgieov 5a6odagevo;, x
v XC6pp17 o oetvV, pv X6p o ~vroV, 60ev in6Spa 698vn, Xit iatl -arevaygo6;, ouvyop
agapiaira, oauyvc6rlv napd6oowv roig a6veOpmtvot; nXhgrlgeXgoatv, 81v Av e fi dpti oo
ga;, LgvnioO0rlt xa rcv o-uveX7lhXu0w6ov rtgioat o 6 6ogotonaftg;, xiat 6yto~t abroi;g r6v 6xoov
OaRouiiv ei;g pyov & tatooi6vrlg, ai t'v cnevOovroyv xta d67l 8ovouvrovov v iyiviorlt, Kipte, xa' n
ihEGooV w9v a vv KapGtav, cxa napaguelnaidEvo; Xknrloov aGroibg K iig, KGi oa~ov iv lt
oou p'othiQ.

'O 8ticovoq" 'Avtriapoo, o6oov. Th 929 r1on 0eoo ' Cail I-iv 4tiav0pAotfayv. 'Eip6j(vr?at)" 'Ot
oot JLdoa 66~a, utiti icat ipdro; caiCEyaoootp ntt.

Kai kyst id6to0~a, iXo; itX. "6' 'O ~uOoi oo~oa; thavepcmon ; (IHEG 3:6 var.). Kai kyet
Iapi~h0'18 if aid (IHEG 3:281).

'O dl66orooo nlpb6 KoptvOfou. 'ASEeof, yvopfio ~Civ -r6 eiayyXhtov, -koq" Kai oiroeg Av
ltdv-re; (oitotui8foovrat (1 Cor. 15:1-22).

15Cod. rpp60tv.
'6Ineditum videtur.
'7Cod. Xopci.
'8Cod. napayto.

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 50 FUNERAL RITES

'AvmfOmvov y', 'io6ywakLa- 'A lX

oou, Kipte -r&v. Kai yEt A6?a. 'A

rx outnavra (IHEG 3:122).

'O 6tdiovo;. 'E-t E a r t Ci v Eipifv

6e4XoUi fgatv 6 8(eiva), roi Kupi
ai5oi Av t67 pxretv4, iv0a oi 6tia

'O Lepeig Tv Elfiv. 'O 0e6g cv nve

napaiX?eo~u , 6 -r6v Odvarov xara
roiv dv0p6mov, 6 Oe6Sg " v natepyo

tjqv yriyv rou 6oo6uouhou o v 6l

arevayg.6;, icat naapdaXou a et; e
nevOooatv X dptoat napaCguOtov,
evd; rv co atcvt oosty xat ev ro) g

'O tdixovo9" 'AvtrXapob. Th TiE.

Kai kyet x60totaa, iXo;g nX. P'- Tfi napouaoq o (ou t ~oEp .19

'O dlnor6oXo;g np6g KoptvOwou;. 'A Me4of, rf notiot'aoutv oi pan&zt 61eavot nWp riv veipiv, 'l.Xo; 82v
oSt i 400oph aiv da0apoav ixppovogiie (1 Cor. 15:29-50).

Meaotov, qIog X. i'- Maxapfia i 686; fiv nope of aIEpov, 6n inotoido~a 0 ot V6no d;vanaGElo i o.
EfiXoq; 'Enforpelvov, i?nZfiy jou, Eit tiv avdlnaouv aou, 6int Kaipto; eu5epye"Toev. 'O dl 6aorXoo ;npb;
OeooaYaovtKEq* 'AStEM of, o5 09 Xo itL;g, eXoq.; v roi ; X6yot; tro-rot; (1 Thess. 4:13-18). 'AXXlXotia,
Ayo; niX. 6', oirxoq; Maxdpto; 6v ?eMi0 ca lnpoo(e3M6oI) (Ps. 64:5). EaiayyXtov xataz 'Idawrlv.
E?nev 6 K6pto; npb6; robui ;XXue66taq, taEXo;q dXXa ro6 ObXjlia rou ni"gCavr6q jE inatp6q (John
5.: [25]20-30).

Kai kiyet T1qv ~xrevifv. Kai Vd ovuatv21 'Op&vre; gE 6(4ovov) (IHEG 3:168). Kai ytverat 6 doaraao6
ro Xtudvou, aXXo(givou) rou otnX(r(po), 9xo P' Aee, rxe, XvrEtaov daorIaagt6v (IHEG 1:296).

Kai 6 epei;g tyt6u~rst xatov, Ajt?oo y' Ka oapayf{(Et y' Kia XMyEt riv eiyifv" "Aaioora KiptE~ 6 0E6g
-iv 7La-ipoy fIig)v," ifrtEt 67Lfao, eig -r &ytov P6wId aiia, iKEc kyp6d#.

Kai utesiCvou22 -oi Xety6VOu Ei;g -r6 iiviCia, ydW.o(u~ot) r6 pondptov roito{v}, fXog 3'" 'Avofaz-r iiot
7nLiag (IHEG 1:123). Xz-Xo;" Airn ii latdnauoiag Cou.2 Kai 2kyexat -b arb6 tpondptov, 0eoToKiov.
Tijv nLoaav (IHEG 4:83).

'Ineditum videtur.
20Cf. Mateos, Typicon, 2:194.
21Cod. aoXXwV.
22Cod. InOere.
23Ineditum videtur.

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 ELENA VELKOVSKA 51

Kai ntXEt enadvo avro ro6 &ytov e9at

Kai gLe-r -rototo 6 tdaxovo;. Tou Kup

K6pte, ~ trv 0oXto~ivov, iEt 6rextin t

Kai tf0ovrat at i n~at, Ka haltdvaet24

'doov Lgea' a6 oa aupoEt6g;, at d ano
24Cod. Xapi3Pvvet.
25Cf. gr. med.

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