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ΕΠ ΓΕΘ 
 
 EASTERN AND: WESTERN 
 
 * 
 
 EASTERN 
 
 BRIGHTMAN 
 
Zondon 
 HENRY FROWDE 
 
 OXFORD UNIVERSITY PRESS WAREHOUSE 
 AMEN CORNER, E.C. 
 
 CUew York 
 
 MACMILLAN δὲ CoO., 66 FIFTH AVENUE 
 
PTURCIES < 
 EOolLERN AND WESTERN 
 
 BEING 
 ii TexXxDS ORIGINAL OR TRANSLATED, OF THE 
 PRINCIPAL, EILURGIES Or GHEE CHuRCE 
 
 EDITED WITH INTRODUCTIONS AND APPENDICES 
 BY 
 
 PE, BRIGHIMAN, ΜΕΝ 
 
 PUSEY LIBRARIAN 
 
 ON THE BASIS OF THE FORMER WORK BY 
 C. E. HAMMOND, M.A. 
 
 SOMETIME FELLOW AND TUTOR OF EXETER COLLEGE 
 
 VoL. |. EASTERN LITURGIES 
 
 Orford 
 AT THE CLARENDON PRESS 
 
 M DCCC XCVI 
 
Oxford 
 
 PRINTED AT THE CLARENDON PRESS 
 
 BY HORACE HART, PRINTER TO THE UNIVERSITY 
 
DOMINIS REVERENDISSIMIS 
 
 EPIPHANIO 
 
 ARCHIEPISCOPO S. FLVMINIS !ORDANIS 
 
 EDWARDO 
 
 EPISCOPO LINCOLNIENSI 
 
 AMBROSIO AMELLIO 
 
 ARCHICOENOBII 8. BENEDICTI CASSINENSIS PRIORI 
 
 GRATISSIMI ANIMI TESTIMONIVM 
 NECNON ET STVDII 
 CHRISTIANITATIS READVNANDAE 
 
 MONVMENTVM QVANTVLVMCVNQVE 
 
Λλένει γὰρ τὰ ὑπὲρ ἡμῶν εἰς τὸ διηνεκὲς δῶρὰ προοφέρων, πρῶτον 
 μὲν ἑδλυτὸν AIA TOY οτδυροῦ mMpoceNnérkac ἵνὰ AYCH πᾶοὰν θγοίὰν πάλδιδο 
 διαθήκης, τὴν ENTEAECTEPAN δὲ KAl ZHCAN ὑπὲρ TANTOC TOY κόομου ἱερουρ- 
 rHcac, ἀὐτὸς ἱερεῖον, ayToc OYma, ayTOC ἱερεύς, ἀὐτὸς θγοιδοτήριον, δὐτὸς 
 θεός, aYTOC ἄνθρωποο, ἀὐτὸο Βδοιλεύο, ἀὐτὸς ἀρχιερεῦο, ἀὐτός πρόβδτον, 
 AYTOC ἀρνίον, τὰ πάντὰ EN TIACIN ὑπὲρ ἡμῶν γενόμενος INA ἡμῖν Ζωὴ KATA 
 TIANTA τρόπον γένητδι κἀὶ THC ἱερωούνηο AYTOY τὸ AMETACTATON EAPAI@MA εἰς 
 τοὺς δίῶνδο ἀπεργάοητδλι, 95. EPIPH. Haer. lv. 4. 
 
ΡΤ ΤΡ ΘῈ 
 
 WHEN the Delegates of the University Press invited 
 Mr. Hammond to prepare a new edition of his LITURGIES 
 EASTERN AND WESTERN, first published in 1878, with their 
 consent he put the book into my hands with the generous 
 permission to do as I liked with it. The present volume is 
 an instalment of the result. 
 
 It will be obvious at once that considerable changes have 
 been made, and 1 can best explain the aim of the present 
 volume by describing its relations to Mr. Hammond’s work. 
 
 In the first place, in consequence of changes described 
 below, it has been necessary to divide it into two volumes. 
 This first volume accordingly contains only the Eastern texts 
 with related appendices, while the Introduction is confined 
 to the description of materials, such properly liturgical dis- 
 cussions as I may have to offer being for the present reserved. 
 The discussion of the Apostolic Constitutions, concerned as 
 it is merely with the determination of their place among the 
 data of the history of rites and not with their internal litur- 
 gical character, seems properly to belong to this Introduction. 
 I cannot but regret the division of volumes, since part of the 
 value of Mr. Hammond's valuable work lay in its handiness, 
 and this is here sacrificed. At the same time Eastern and 
 Western liturgies are so far independent subjects that the 
 
ΝΠ] Preface 
 
 division is not an unnatural one; and it is hoped that the 
 present volume will be found, so far as it goes, complete 
 in itself. 
 
 Secondly, Mr. Hammond confined himself to reprinting 
 texts and translations, whether Latin or English, derived 
 from the collections of the older ritualists and elsewhere, 
 without reference to manuscripts or other authoritative 
 sources. In the present edition resort has been had so far 
 as possible in each case to original texts and authorized 
 editions, and the translations are new or at least consider- 
 ably revised and all are in English. This has involved some 
 difficulty, and the results are, almost inevitably, not always 
 entirely satisfactory. Complete and satisfactory manuscripts 
 are not too common and, even when they can be heard of, 
 they are not always accessible, and one has to be content 
 with what one can get; while, as every one acquainted with 
 the subject will know, printed service-books are difficult to 
 handle with any confidence without a larger experience of the 
 practical rendering of the several rites than most of us can 
 pretend to, to say nothing of the difficulties of language. 
 And some exceptions have to be made to the rule laid down 
 above. The anaphora of the L¢hiopic Church Ordinances 
 follows the imperfect text of Leutholf: I had not realised 
 at the moment when the translation was printed that there 
 are available manuscripts in the British Museum. The text 
 of S. Mark has been corrected, not by the Vatican manu- 
 script, but by Dr. Swainson’s edition of it. And in some 
 details, especially in the rubrics, the Armenian liturgy does 
 not follow the current texts, none of which seem to be strictly 
 authoritative, but has been adjusted by Dr. Baronian to 
 what he holds to be a better authorised type. It will be 
 noticed that in some cases texts of widely different dates 
 have been combined. This is inevitable, but it is of no great 
 importance: for, while rubrics of any explicitness are for 
 
Preface 1X 
 
 the most part comparatively modern and we have therefore 
 to choose between modern rubrics and none, the text of the 
 prayers has probably nowhere varied to any great extent 
 within the period covered by existing manuscripts. 
 
 Thirdly, Mr. Hammond’s texts and translations for the 
 most part included only the invariable elements of the rite 
 in each case, and that simply according to the arrangement 
 of the books, an arrangement which it is often difficult to 
 foliow, among other reasons because simultaneous movements 
 are written or printed successively. In the present volume 
 on the other hand an attempt has been made, wherever 
 possible, to represent the whole liturgy as it is celebrated 
 on some given day. With this object (2) the proper lections 
 and hymns for some day on which the particular liturgy 
 is used have been inserted: (6) synchronous movements are 
 printed in parallel columns: (c) cues have been expanded, 
 wherever the full text could be discovered: (4) subordinate 
 paragraphs which do not properly belong to the central public 
 service are printed in small type: (4) where the rubrics are 
 incomplete they have been if possible supplemented from 
 other sources, as indicated in the titles at the head of the 
 several sections. Here again there has been some difficulty. 
 The texts are not always of certain interpretation; and in 
 the case of rites no longer in use the arrangement rests 
 simply on my own judgement and is open to criticism 
 accordingly. This applies particularly to S. James and 
 S. Mark: for although by the kindness of the late Arch- 
 bishop Dionysius of Zante, which I would here gratefully 
 commemorate, I had the opportunity on July 2, 1894, of 
 assisting at the celebration of S. James in his metropolitan 
 church, yet for reasons given in the Introduction the present 
 use of Zante scarcely represents the older Syrian practice. 
 Unfortunately it is only since the texts were in type that 
 I have also had the opportunity of witnessing the celebration 
 
Ὲ Preface 
 
 of the monophysite rites, Syrian, Coptic, and Abyssinian: 
 but I am grateful to be able to say that, so far as I could 
 judge, I have not seriously misinterpreted those rites, and by 
 means of some ‘addenda and corrigenda’ I have been able 
 to correct my mistakes for the most part. For the modern 
 Greek rite I have had the advantage of the help of the 
 Archbishop of the Jordan, and for the Armenian that of 
 the Rev. Dr. Baronian. For the Nestorian, the least accessible 
 and least known of Eastern rites, I have been allowed to 
 draw continually on the observation and experience of the 
 Very Rev. A. J. Maclean, formerly of the Archbishop of 
 Canterbury’s mission at Urmi. 
 
 Fourthly, in the Appendix to Liturgies Eastern and Western, 
 Oxford, 1879, Mr. Hammond tabulated the evidence for the 
 liturgy of the end of the fourth century collected by Bingham 
 from the writings of S. Chrysostom, and published Dr. Bickell’s 
 Latin reproduction of a fragment of a Persian anaphora, with 
 some other matter; and in three small pamphlets, with the 
 title Excerpta Liturgica, nos. i-iii (Oxford, Parker & Co.), he 
 also published a collection of passages bearing on the liturgy 
 from several early writers. In the Appendices to the present 
 volume, this material, so far as it is Eastern, has been included 
 and supplemented. 5. Chrysostom’s evidence for Antioch 
 has been disentangled from that relating to Constantinople, 
 and similar evidence has been collected for the rites of 
 other liturgical areas. For some of this evidence I have else- 
 where acknowledged my indebtedness to Dr. Probst’s Lzturgie 
 des vierten Fahrhunderts und deren Reform. Besides this 
 the Appendices contain some other matter of various interest, 
 and in particular the dzakonika of the Presanctified Liturgy 
 of S. James, hitherto unnoticed. 
 
 Fifthly, the references to biblical quotations in the text 
 have been very much extended. Perhaps they will appear 
 excessive: but it seemed worth while in this way to attempt 
 
Preface xi 
 
 to trace the sources of liturgical language and to indicate 
 its associations. In the Greek texts the references have been 
 exhaustively verified; in the other texts, they have been 
 largely verified in the originals from the several vulgates, 
 but not completely. I have not always had the whole text 
 before me; while in such verification as I have made, I have 
 confined myself to such parts of the Bible as have been 
 published without resorting to manuscripts. It must be 
 understood therefore that in many cases seeming quotations 
 have been assumed to be such and marked accordingly. In 
 the Greek texts I have marked as a quotation anything 
 I have noticed as agreeing with any reading in the New 
 Testament or the LXX: but it is possible that in some cases 
 the biblical reading is derived from the liturgical text. In 
 the index of quotations a few references are given to other 
 than biblical sources, and a few biblical references are added 
 where the quotation has been overlooked in the text, 
 
 In the translations, while the aim has been to preserve the 
 forms of ecclesiastical English, it has seemed desirable at the 
 same time to be as literal as possible. This is important with 
 a view to the determination of the mutual relations of texts, 
 while it also reflects a characteristic of the texts themselves, 
 which occasionally reproduce literally idioms of their Greek 
 originals without regard to intelligibility. On the other hand, 
 in translating quotations from Holy Scripture my aim has 
 been to follow the language of the Authorised Version or of 
 the Book of Common Prayer, except where there seemed 
 reason for doing otherwise. Accordingly these renderings 
 are not always strictly accurate, and in some cases they 
 represent the Hebrew where the liturgical text in fact 
 depends upon the LXX: but it has seemed more valuable 
 to emphasise the suggestion of sources and _ associations 
 by the use of familiar words than to aim at an accuracy 
 which would only disguise the significance of the language. 
 
xii Preface 
 
 Again, a great many technical words are simply trans- 
 literated. This seemed desirable for several reasons. The 
 words are sometimes interesting in themselves: and besides 
 this, while to attempt to render them by more or less 
 closely corresponding and better known words belonging to 
 other rites might sometimes be misleading, a literal transla- 
 tion of them would be no more intelligible than a trans- 
 literation. But what is more important, such transliterations 
 illustrate the degree in which Greek has supplied the technical 
 liturgical language of the Church, the words being very often 
 themselves only transliterations of Greek. To this or to the 
 principle underlying it I would venture to call the attention 
 of those who, whether with authority or without it, undertake 
 to translate the English Prayer Book into foreign languages. 
 In the Glossary I have added to the words explained or 
 commented on such corresponding words in the several 
 liturgical languages as I have been able to meet with. 
 Ecclesiastical terms are not always to be found in lexicons 
 and are a frequent source of difficulty. It has seemed worth 
 while therefore to print even so amateur a collection as the 
 present. My obligations to Mr. A. J. Butler’s Ancient Coptic 
 Churches of Egypt will be obvious. My transliterations 
 throughout need apology: I make no doubt they are often 
 inaccurate, as they are certainly inconsistent: but I hope 
 they are intelligible enough to serve their purpose!. 
 
 It will be obvious that the lists of editions and of manu- 
 scripts in the Introduction make no pretence to exhaustive- 
 ness. The lists of editions are not meant to be bibliographies, 
 but references to authoritative sources or available texts, with 
 such account of their origin as I have been able to gather ; 
 while as to the manuscripts, I have only noted those which 
 
 ‘In the transliterations of syriac the Jacobite zekofo is throughout repre- 
 sented by o, the Nestorian by a; and in Nestorian rubrics the present Nestorian 
 pronunciation has been aimed at generally. 
 
Preface X11 
 
 I have myself inspected or collated, and those of which I have 
 found entries in such lists or catalogues as I have either met 
 with in the course of things or been able to lay hands upon 
 without going out of my way, and they are perhaps sufficient 
 to indicate the character and proportions of the accessible 
 material. 
 
 Besides the acknowledgements which I have already made, 
 I have to return my best thanks to many who have helped 
 me and without whom this volume, such as it is, could not 
 have been put together. Of those who have put material 
 at my disposal, I have to return thanks to the Most Reverend 
 the Metropolitan of the Pentapolis of Cyrene for the loan 
 of his copies of the Cairo MSS. of S. James: to the Right 
 Reverend the Bishop of Lincoln for the use of the collations 
 of manuscripts at Rome, Paris, and Oxford, made for him 
 some years ago by Dr. Mann and myself, and of a list of 
 Greek manuscripts drawn up by himself and the late Mr. Philip 
 Pusey : to the Rev. G. B. Howard for the use of a manuscript 
 Gate: Sytiac Ὁ. James: to the. Kev; ἃ ἊΝ. Cooke and 
 Mr. A. E. Cowley for collations made at Sinai: to M. Perruchon 
 for extracts from Ethiopic manuscripts at Paris: to the Syndics 
 of the Cambridge University Press for leave to correct the 
 text of S. Mark by the edition of Dr. Swainson: and to 
 Mrs. S. Lewis for the use of a photograph of the Sinai 
 fragment of S. Mark. For translations from Syriac, Arabic, 
 Ethiopic, and Armenian, I have been almost entirely depen- 
 dent on the kindness of others, and I desire to thank the 
 Wet, ev, A> J; Maclean, the Rev. W. C: Allen, the Rev. 
 C. F. Burney, and Mr. J. F. Stenning, for various parts of the 
 Syriac texts; Prof. Margoliouth and Mr. G. B. Gray for 
 the Arabic; the Rev. C. J. Ball for the Ethiopic (including 
 the collation of the British Museum manuscripts), and the 
 Rev. Dr. Baronian for the Armenian. This does not express 
 the full extent of my obligations to them ; they have besides 
 
XIV Preface 
 
 allowed me to make constant reference to them in all 
 difficulties and have been unreserved in their readiness to 
 put their knowledge and judgement at my disposal. In 
 particular I feel that most of what is of any value in 
 the account of the Armenian rite is due to Dr. Baronian. 
 At the same time I must relieve them from all responsibility 
 in detail: I have dealt freely with what they have supplied 
 me with and have used my own judgement, so far as I was 
 capable of one, sometimes without consulting them, and 
 in some cases I have maintained my own judgement in 
 opposition to theirs. For the Slavonic words in the 
 Glossary I am indebted to the Rev. E. Smirnoff. Besides 
 this I have to acknowledge the courtesy of many librarians, 
 and in particular to thank the Rev. Padre Antonio Rocchi, 
 Librarian of Grotta Ferrata, for answers to many questions 
 and for the hospitality of his illustrious House. And finally 
 I return my best thanks for the revision of various parts 
 of the proofs to the Most Reverend the Archbishop of 
 the Jordan and my friends the Rev. Roland Allen and 
 Man Cs Hi. Turner. 
 
 Ἐς B 
 
 Feast oF S. Tuomas 1895. 
 
CON LEN aS 
 
 INTRODUCTION . 
 
 ΠΕ SyRgian RITE 
 I]. Tue Ecyprian RITE 
 II]. Tue Persian RITE 
 IV. Tue ByZAnTINE RITE 
 APPENDICES 
 
 INDEX OF BIBLICAL QUOTATIONS AND CRrROSS- 
 
 ἘΠΕ ΕΝ GCE Sr. . 0 . 0 . . . 
 
 GLOSSARY OF TECHNICAL TERMS 
 
 459 
 
 553 
 568 
 
IND RODUCTITON 
 
 i: PRE SYRIAN RITE, p. xvii. 
 A. The Apostolic Constitutions, p. xvil. 
 i. Structure and Sources, p. xviii. 
 ii. The Compiler, p. xxiv. 
 iil. The Liturgical forms, Ρ. xxix. 
 1. The Clementine Liturgy, p. xxix. 
 2. The order of the Liturgy in the second book, p. xlvi. 
 B. The Greek Liturgies, p. xviii. 
 C. The Syriac Liturgies, p. lv. 
 
 II]. THE EGYPTIAN RITE, p. lxiii. 
 A. The Greek Liturgies, p. Ixiii. 
 B. The Coptic Liturgies, p. Ixvii. 
 C. The Abyssinian Liturgies, p. Ixxii. 
 
 II]. THE PERSIAN RITE, p. Ixxvii. 
 
 IV. THE BYZANTINE RITE, p. Ixxxi. 
 A. The Orthodox Liturgies, p. Ixxxi. 
 B. The Armenian Liturgies, p. xcvi. 
 
DN ΚΘ LOL kon 
 
 [2 TEE SYRIAN ΕἸΜῚ 
 
 A. Tue ApostToLic CONSTITUTIONS 
 
 Tue Apostolic Constitutions are a manual of ecclesiastical life, 
 a body of law and ethics and in some degree of doctrine 5 
 applied, enforced and illustrated by instruction, exhortation and 
 example, purporting to come from the mouths of the apostles, 
 speaking now collectively and now individually, and to be given 
 to the world through 5. Clement (Ap. Const. vi. 18: Ap. Can. 85). 
 In the course of them there occur a number of liturgical forms, 10 
 and in particular the so-called Clementine Liturgy and the 
 outline in the second book, both of which are given below. 
 These forms come to us therefore not as the /zbelii of a living 
 rite, but as chapters in an apocryphal literary work: and it 
 follows, first that they have not been subject to the processes 15 
 of development which affect all living rites, and therefore that 
 they still preserve unchanged the form in which they were 
 originally incorporated in the Constitutions: and secondly that 
 any inquiry into their sources, date and significance must 
 start from the question of the origin and composition of the 29 
 work of which they form a part. They therefore require 
 a treatment at this point different from that of the rest of the 
 documents contained in this volume. 
 
 b 
 
XVIill I[utroduction 
 
 For the sources of the text see Lagarde Constitutiones apostolorum Lips. et 
 Lond. 186g, pp. iii. sqq., Ueltzen Constitutiones apostolicae Suerini et Rostochii 
 1853, pp. 281 sq., Pitra Juris eccl. graec. hist. et mon. i. Romae 1864, p. 111; for 
 editions, Ueltzen pp. xxii. sqq., Pitra p. 112, The text adopted below is 
 
 5 Lagarde’s (his apparatus gives the readings of all his mss. and of the editio 
 princeps, Turrianus, Venice 1563: Pitra adds the readings of the Vatican mss, 
 and of several editions). The numbering of chapters and sections below is 
 Ueltzen’s (Lagarde’s chapters do not always correspond with those of Ueltzen 
 and Pitra, and neither Lagarde nor Pitra subdivides the chapters). 
 
 10 The state of the question, so far as it bears on the present 
 purpose, may be summarised as follows : 
 
 The latest and fullest discussion is that of Dr. F. X. Funk die apostolischen 
 Konstitutionen Rottenb. 1891. For the history of the question see pp. I-27. 
 
 i. The Structure and Sources. 
 
 15 τ. Bks. i-vi are derived, by means of considerable inter- 
 polation and some omission and modification, from the 
 Didaskalia Apostolorum, a work of the early third century and 
 of the same general character as the A. C., except that the 
 dogmatic element in the latter is proportionately larger. 
 
 29 The Didaskalia is known only through a syriac version published by Lagarde, 
 Didascalia apostolorum syriace Lips. 1854, simultaneously with his recon- 
 struction of the greek in Bunsen Analecta antenicaena ii. Lond. 1854. The 
 original was produced in Syria in the first half of the third century, and perhaps 
 retouched after the middle of the century: Funk pp. 28 sqq., Harnack Gesch. 
 
 25 4. altchristl. Litteratur i, Leipz. 1893, pp. 515 5644. On Lagarde’s reconstruction 
 see Funk p. 41, and on other sources to which the compiler is indebted for 
 details, pp. 107-112. 
 
 A large part of the matter of bks. i-vi is also contained in 
 the Arabic and the Ethiopic Didaskalae: but these are derived 
 30 from A. C. 
 
 On the arabic Didaskalia, which is unpublished, see Funk pp. 215 sq.; for the 
 contents, as compared with A. C., pp. 222 sq. The ethiopic is published in 
 Platt The ethiopic didascalia Lond. 1834 (ethiop. and engl.). It is derived from 
 the arabic, perhaps mediately through a coptic form: see Funk pp. 207 sqq.; 
 
 35 contents, pp. 209 sq. 
 
 2. Bk. vii. 1-32 is similarly derived from the Teaching of the 
 twelve Apostles, which belongs at least to the second century. 
 
The Syrian Rite X1X 
 
 The rest of the seventh book consists chiefly of liturgical matter, 
 of which no source is known. 
 
 On the Didache see Harnack of. ct. pp. 86 sqq.: on minor sources used in 
 bk. vii, Funk pp. 118-120. 
 
 3. Bk. viii falls into four parts: 5 
 
 a, CC. I, 2 περὶ χαρισμάτων, which perhaps includes an other- 
 wise lost Περὶ χαρισμάτων of S. Hippolytus: in any case, much 
 of it is the work of the compiler. 
 
 On the work of S. Hippolytus and its possible relation to these chapters see 
 Funk pp. 136-142; Harnack p. 643; Achelis die Canones Hippolyti in Gebhardt- 10 
 Harnack Texte u. Untersuch. vi. 4, Leipz. 1891, pp. 269 sqq. On the signs of 
 the compiler’s hand in the present form see Funk pp. 139-141, Achelis 
 Ppp. 272-274, 278-280. 
 
 B. CC. 3-27 περὶ χειροτονιῶν, consisting chiefly of the formulae 
 for conferring all the orders and including the ‘Clementine’ 15 
 liturgy (5-15) as the mass at the consecration of a bishop. 
 
 y. cc. 28-46 περὶ κανόνων, being a collection of canons on 
 various subjects put into the mouths mostly of individual 
 apostles and including regulations and formulae for the 
 blessing of oil or water (29), for the office of evening (35-37) 20 
 and morning (37-39), for the offering of first-fruits (40) and 
 for funerals (41). 
 
 Most of the matter of a-y occurs also in other documents 
 outside the Constitutions. No completely satisfactory inter- 
 pretation of their relations to one another and to the Comnstitu- 25 
 tions has yet been, or perhaps with the present materials is 
 likely to be, arrived at. The documents are the following. 
 
 (1) In Greek, besides a number of mss. containing fragments 
 of various lengths of the matter of bk. vii, which are of 
 no importance for the present purpose, there is an important 3° 
 group containing substantially c. I sq., 4 sq. 16-28, 30-34, 
 42-46, 1. 6. the περὶ χαρισμάτων, the περὶ χειροτονιῶν 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 περὶ κανόνων omitting all the liturgical elements: the 35 
 ascriptions to particular apostles are omitted throughout. 
 
 b 2 
 
on 
 
 to 
 
 N 
 on 
 
 30 
 
 Ww 
 oT 
 
 40 
 
 XX Introduction 
 
 This document is perplexing in some respects, and perhaps 
 the only view of it which is possible at present is one which 
 regards it as a preliminary draft of the eighth book by the hand 
 of the compiler himself or an excerpt from such a form. 
 
 For the mss. see Pitra Jums eccl. gracc. hist. et mon. i, Romae 1864, pp. 46 sq. 
 (but the list seems incomplete and the description of the contents not always 
 accurate), Achelis Can. Hippol. pp. 240 sqq., Funk pp. 142-144. The text is 
 printed from three mss. in Lagarde Reliquiae juris eccl. antiquiss. graece Vindob. 
 1856, pp. 1-18, under the titles Διδασκαλία τῶν ay. ἀποστ. περὶ χαρισμάτων (= A.C. 
 viii. I sq.) and Διατάξεις τῶν αὐτῶν ay. ἀποστ. περὶ χειροτονιῶν διὰ Ἱππολύτου 
 (=4-46), and the latter also in his Hippolyti romani quae feruntur omnia graece 
 Lips. 1858, pp. 73-89. The ascription to Hippolytus is sometimes omitted, 
 sometimes given to the whole of this latter, sometimes only to the section 
 corresponding to A. C. viil. 4-31: see Funk p. 143. 
 
 As to the relation of this document to A. C. viii: Lagarde (opp. cit. viii and 
 89 respectively) and Funk (pp. 147 sqq.) regard it as an excerpt from the latter, 
 Achelis (p. 243) as a proximate source, and Harnack (p. 643) as an excerpt 
 from an older form of A.C. viii, On the one hand it refers to previous 
 regulations, which find no place in the document itself, while they occur in 
 the earlier books of A. C. (Lagarde Hippol. p.74,¢c. 1=A. C. viii. 4, cp. 11. 1 sqq.: 
 ΒΡ. 85; Ὁ 20 —-41.G vill. 325° 12) ep: ἵν. 55: Ὁ. 62, 6. 21 — 4a Cavill 55 9 nme 
 vii. 23 § 2); the signs of the compiler’s hand are marked (see below); and in 
 view of the festal cycle in c. 21( =A. C. viil. 33) it cannot be dated earlier than the 
 middle of the fourth century (see below). On the other hand, the prayers for 
 the consecration of the bishop, c. 2, and for the ordination of the presbyter, c. 4, 
 are in a shorter form than in A. C. vili. 5, τό, and the passages they omit are 
 those in which the compiler’s hand is most clearly marked; so that the omissions 
 can scarcely be the result of excerption. The simplest solution therefore seems 
 to be that given above. Against the Hippolytean origin of anything except the 
 Περὶ χαρισμάτων see Funk pp. 145-147. 
 
 (2) The Sahidic Ecclesiastical Canons, cc. 63-79, are a document 
 substantially coincident with A. C. vill, 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 
 
 5 or the earlier form of A.C. viii. The passage corresponding to 
 
 cc. 5-15 of the latter, which alone concerns the present purpose, 
 is given below in Appendix A 1, pp. 461-3: by the omission of 
 the prayers the text is reduced to little more than a rubrical 
 scheme : otherwise it is only slightly modified. 
 
 The text of the Ecclesiastical canons is in Lagarde Aegyptiaca Gotting. 1883, 
 pp. 239-291 : a late (1804) boheiric version from the sahidic with an english 
 
Lhe Syrian Rite ΧΧῚ 
 
 translation in Tattam The Apostolical Constitutions or Canons of the Apostles in 
 copttc Lond. 1848: the ms. (Berlin Or. 519) from which Tattam’s text is 
 taken contains also an arabic version, and there are several other known 
 arabic mss. (Funk p. 245). The boheiric is divided into seven books, of 
 which cc. 63-79 occupy iii-vi: Tattam’s text omits Lagarde’s cc. 74, 75 ὦ, 
 corresponding to 4. C, vili. 32 ὃ 1-10. On the whole see Funk pp. 243-245. 
 Cc. 63-79 are generally regarded as an excerpt from A. C. viii: Funk p. 256. 
 But Kleinert, in an article Bemerkungen zur Komposition d. Clemensliturgie in 
 Theol. Studien u. Kritiken, 1883, pp. 41 $q., treats them as derived from a source 
 of A.C. viii and not from the latter itself, but on no sufficient grounds: the 
 divergences from A. C. viii in the liturgical section prove nothing as to its 
 priority, and in the only important cases they can be explained as assimilations 
 to egyptian forms due to the sahidic translator; while the use of ἀρχιερεύς, 
 p. 462. 23 (cp. 14. 8 sqq.), is almost decisive in favour of the whole being an 
 excerpt. In any case the festal cycle inc. 75 fixes its date as not earlier than 
 the middle of the fourth century. 
 
 (3) In Syriac, besides some unimportant mss. containing the 
 matter of A. C. viii from c. 27 or 28 onwards, there is one 
 (Paris S. Germ. 38) containing a document, part of which corre- 
 sponds to the sahidic document above. This has been edited by 
 Lagarde and is called by him the Clementine Octateuch. Accord- 
 ing to the colophon, bks. ui-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. vill. 1 sq. and 28 sqq.), but 
 bks. iv and v are wanting and are therefore unknown in detail. 
 The document may be assumed to be identical in origin with 
 the sahidic and to represent an excerpt from A. C. viii. 
 
 The text is in Lagarde Rel. jur. eccl. ant. syr. Vindob. 1856. Cp. id. Rel. jur. 
 eccl. ant. graec, p. xvii: Funk pp. 247 544. For the mss, first mentioned see 
 Funk p. 144. 
 
 (4) The Sahidic Lcclestastical Canons, cc. 31-62, form the 
 so-called Egypiian Church Ordinances. This document includes 
 a large amount of matter contained also in A. C. vill. 4-34, but 
 with considerable differences in detail and disposed in a some- 
 what different order. Much of the contents other than what it 
 shares with A. C. suggests an early date, and it is impossible to 
 put it later than the latter or to regard it as derived from it, 
 unless it is to be regarded as an elaborate and successful piece 
 of antiquarianism. Its origin will be referred to lower down. 
 
 5 
 
 το 
 
 ce) 
 
 τ᾿ 
 σι 
 
 35 
 
“σι 
 
 Io 
 
 2 
 
 3 
 
 ΕΣ 
 
 on 
 
 9 
 
 σι 
 
 ο 
 
 σι 
 
 XXil Introduction 
 
 Meanwhile it is enough to notice that it must be a source of 
 A.C. viii, or rather, closely related to a source. Of the matter 
 corresponding to A. C. vill. 5-15, with which we are concerned, 
 c. 31 contains the rubrics for the consecration of a bishop, 
 followed by the offertory and the beginning of an anaphora 
 (given below Append. A 2, p. 463) corresponding to pp. 13. 33 
 and 14. 11-24 below: and Ὁ: 43 corresponds to pp. 3. 10, 5. 29 
 and 13. 13sq. C. 46 contains the baptismal rite, of which the 
 outline of the offertory and anaphora, given below App. A 3, 
 pp. 463 sq., forms a part. 
 
 The text is in Lagarde Aegyptiaca, pp. 248-266: a german translation in 
 Achelis die Canones Hippolyti, pp. 39-137: an english translation from the 
 boheiric in Tattam pp. 31-92. (The title Egyptian church ordinances [dg yp- 
 tische Kirchenordnung | is that adepted by Achelis from Lagarde’s Constitutiones 
 ecclesiae aegyptiacae in Bunsen Analecta antenicaena ii. p. 451: but this 
 document is to be distinguished from Harnack’s dgyptische sog. apostolische 
 Kirchenordnung, u.s. pp. 451 sqq., which is the Sententiae apostolorum of Pitra 
 hist. et mon. i. p. 75, and the apostolische Kirchenordnung or Canones ecclesiastict 
 ss. apostolorum of Funk p. 249). Funk’s argument, pp. 254 sqq., for the 
 priority of 4. C. viii is unconvincing. 
 
 (5) The Ethiopic Statutes of the Apostles which form part of 
 the Sinddos, the law book of the Abyssinian church, are 
 a form of the same document as is represented by the sahidic 
 Ecclesiastical Canons, and stat. 21-71 correspond to cc. 31-62 
 of the latter, .e. the Egyptian Church Ordinances. The ethiopic 
 differs from the sahidic in containing the ordination prayers for 
 the bishop and the presbyter, both in a short form (p. xx. 
 24 sqq. above) and the latter still shorter than that of the 
 greek document (1). It is thus not derived from the present 
 form of the sahidic, but lies nearer to the form which must 
 have been the common source of the ethiopic, the sahidic and 
 A.C. viii: while the shortened form of the prayer for the 
 presbyter is difficult to account for simply. In stat. 21, which 
 corresponds to the sahidic c. 31 and to A.C. viil. 4-15, besides 
 the rubrics and the prayer for the consecration of a bishop, 
 with the offertory and beginning of the anaphora, the ethiopic 
 contains the whole anaphora given below, pp. 189-193. One 
 passage of this, the Invocation, p. 190. 14-20, is obviously con- 
 nected with the corresponding paragraph of the ‘Clementine,’ 
 
The Syrian Rite XXlll 
 
 p. 20, 28-29, 12: and this perhaps implies that the common 
 source contained a liturgy in some form, if not the ethiopic 
 form itself. 
 
 The text and a latin translation of the first twenty-three statutes are given in 
 Ludolfus ad suam historiam aethiopicam Commentarius Francof. ad M. 1691, 
 Ppp. 314-328. On the mss. see Fell Canones apostolorum aethiopice Lips. 1871, 
 pp. 8-11. See also Funk pp. 245 sqq. In the title below, p. 189, this section 
 of the statutes is called The ethiopic church ordinances in correspondence with 
 the accepted title of the egyptian. Whether it contains any more of the 
 prayers cannot be discovered from Ludolfus’ extract which extends only to the 
 ordination of the deacon: but apparently the deacon’s prayer is wanting. 
 
 (6) The source of the document represented by (4) and (5) is 
 to be found in the Canons of Hippolytus, which, though probably 
 not due to S. Hippolytus himself, are a body of canons of 
 the end of the second or the beginning of the third century 
 and of Roman origin. With some addition and some omission, 
 and considerable modification, the Church Ordinances reproduce 
 the Canons of Hippolytus, which are thus the ultimate source of 
 a part of A.C. viii: while the fact that can. 3 contains the 
 bishop’s consecration prayer, in a form which is obviously the 
 basis of the later forms, indicates that, while the sahidic in its 
 present form is not, the ethiopic so far is, in the direct line 
 between the Canons of Hippolytus and A. C. viii. The canons 
 do not concern us at this point further than to notice that in 
 can. 2 sq. the directions for the consecration of a bishop consist 
 of the rubrical directions and the consecration prayer, with the 
 offertory and the beginning of the anaphora as in the sahidic 
 (App. A 2), and that can. 19, corresponding to the sahidic c. 46, 
 contains the baptismal mass which is reproduced with some 
 modifications in the sahidic (App. A 3). 
 
 The Canons of Hippolytus are extant only in arabic, a version of a version, 
 A latin translation put in parallel with the Church ordinances and the correspond- 
 ing passages of A. C. viii is given in Achelis die Canones Hippolyti, pp. 39-137- 
 This work is a discussion of the origin of the canons, in the main satisfactory. 
 Duchesne, in Bulletin critique, February 1891, pp. 41-46, while accepting 
 Achelis’ argument as to the date, disputes the Hippolytean authorship, and 
 attributes them to some contemporary pope. Funk, pp. 269 sqq., follows 
 Duchesne as against the Hippolytean authorship, but his attempt to go further, 
 and reversing the process of growth to derive the canons through the Church 
 
 on 
 
 τω 
 ο 
 
 τὸ 
 σι 
 
 30 
 
XXIV Introduction 
 
 ordinances from A. C, viii, besides presupposing his previous argument, pp. 254 
 sqq., for the derivation of C. O. from A. C., is ineffectual. Harnack, p. 643, is 
 apparently not quite satisfied with Achelis’ result. 
 
 8. c. 47, the Apostolic Canons, being a collection of eighty-five 
 
 5 canons, followed by an epilogue to the whole work. The 
 
 principal sources of the canons are the canons of the synod of 
 Antioch (Δ. D. 341) and the Constitutions themselves. 
 
 Lagarde does not print the canons in his edition of A. C.,, having already 
 given them in Rel. jur. eccl. ant. gracc. pp. 20-35. On the canons see Funk 
 10 pp. 180-206. Twenty are derived from the Antiochene (Bruns Canones 
 apostolorum et conciliorum Berlin 1839, i. pp. 80-87), eighteen from A. C., six 
 from the Nicene canons (7b, 14-20), and three perhaps from the Laodicene 
 (1b. 73-80) : Funk pp. 183 sq., 188-1g0, 202, 185. 
 
 ii. The Compiler. 
 
 1k 1. The interpolator of the Didaskalia in bks. i-vi has 
 marked characteristics literary and theological. 
 
 Among these characteristics the following may be mentioned: (1) A number 
 of words and phrases noticeable either in themselves or for their frequency 
 of occurrence or for their persistence in certain contexts: e.g. the following 
 
 20 With their cognates ἀθετεῖν αἱρεσιώτης αἴτιος ἀξία and ἀξίωμα (office or position) 
 ἀπόφασις (judicial sentence) γνώμη (will) δεσμόν δημιουργός διατάσσομαι διάφορος 
 δυσώνυμος ἐπεισακτός ἐπιχορηγεῖν εὐδοκεῖν θεοφιλής κοινωνεῖν μεταγινώσκειν (repent) 
 νομοθετεῖν οἰκεῖος παράνομος περικόπτειν πλημμέλημα πολιτεύεσθαι (especially of 
 our Lord) προσδέχεσθαι προστάσσειν προχειρίζεσθαι πρόνοια συγχωρεῖν σύμφωνος 
 
 25 συναθροίζειν σύστασις τιμωρία (ESp. οὐκς ἀτιμωρητός) φύσις, χριστοκτόνος and the like, 
 ψευδώνυμος and compounds in Ψευδο-: ἀσεβής δυσσεβής εὐσεβής : εὔνοια κακόνοια 
 and the like: privatives in d-: and perhaps adjj. in -ικός : φύσει : τυγχάνειν with 
 genit.: ἀκούειν with quotations in the sense of ‘to have addressed to one’ 
 (il. 27 § 2, 39 § 1, vi. 30 ὃ 5: cp. ii. 31, 53 ὃ 5, 61 ὃ 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 οὐκ... ἀλλά, ov 
 μόνον... ἀλλὰ Kal, ... ἀλλ᾽ οὐ, ws... οὕτως) or parenthetical (esp. with ydp), 
 or by the addition of an explanation (esp. with ὅτι or yap, or by a participial 
 clause whether simply qualifying a word in the main sentence with or without 
 ὡς or in a gen. absol. construction). The style is very generally the result of 
 
 a desire to give a reason for every statement or precept and to contradict its 
 
 opposite. (3) The repetition of topics more or less in the same words: see 
 
 191 6. 8.55. Vin 25 § 1, 4. 150. 5.4, Υ]:. 225. 8.4: 11. 6 8.8; 0, δ τ: i, ἢ» 1s 18: ὅτ 
 
 ae) 
 σι 
 
The Syrian Rite XXV 
 
 v. 16 § 4: iii. 17, v. 7 § 18, vi. 15 ὃ 2: v. 5 § 2, vil. 26§ I: v. 19 § 6, vi. 30§ 5: 
 vi. 6 § 2, 18 § 2: vi. 11 § 2, 27 ὃ 5: vi. 14 § 3, 28 § x. (4) A very copious 
 use of Scripture whether in long quotations or in strings of passages or in 
 series of scriptural examples: in the last case the names are characteristically 
 qualified by an epithet or a descriptive title. Notice the readings of Deut. i. 17 
 in ii. 5 § 1, 13 § 3, 41 § 7: of Lev. xix. 17 in ii. 53 § 4: of Is. Ixii. rz (1) in ii. 14 
 § 8: and of Matt. v. 45 in ii. 14 ὃ 4. (5) As to the theological statements it is 
 enough to notice the insistence, in phrases which may be orthodox in them- 
 selves but are suspicious in their combination and iteration, on the preeminence 
 of the Father and the correlative subordination of the Son and the Holy Ghost 
 (of the Father ὁ εἷς καὶ μόνος ἀληθινὸς θεός ii. 6 ὃ 9, 56 ὃ τ, ν.6 § 7, 16 § 3: 
 6 θεὸς τῶν ὕλων ii. T4 ὃ, V. 7 ὃ 18, Vi. 7 ὃ 1, 27 ὃ 4: ὁ ἐπὶ πάντων θεός i. 8 § 1, 
 iii. 17, vi. 26 § τ: of the Son θεὸς μονογενής 111. 17, v. 20 ὃ 5: θεὸς λόγος ii. 24 ὃ 2, 
 v. 16 § 1, vi. 11 ὃ 3: while the use of θεός absolutely of the Son is avoided [it 
 is retained from the Didaskalia in ii. 24 ὃ 5]: the subordination of the Son in 
 ii, 26 ὃ 2, 30 § 2, v. 7 § 12, 20 ὃ 6, and πρωτότοκος πάσης κτίσεως emphasized in 
 ii. 61 § 4, vi. τι § 1: of the Holy Ghost ii. 26 § 3), and on the highpriesthood 
 of the Son (ii. 25 § 5, v. 6 § 7, vi. 11 ὃ 3): the characteristic use of ὁ παράκλητος 
 of the Holy Ghost (esp. iil. 17, vi. 11 § I, 15 § I, 27 ὃ 2) and the emphasis on 
 his ‘ witness’ (ili, 17, v. 7 § 18, vi. 15 ὃ 2): the denial of a human soul to our 
 Lord (vi. 26 § 1): a polemic against. second and third century heresies, 
 gnostic (vi. 10 sq., 26), psilanthropic (vi. ro sq., 26 ὃ 1), and sabellian (vi. 26 
 § 1): the constant association of creation and providence (ii. 36 § 1, vi. 4, 11 § I, 
 14 ὃ 3, 16 ὃ 2, 23 ὃ 1), the insistence on baptism fo the death of our Lord 
 Gii, 17, v. 7 § 18, vi. 15 § 1, 23 § 2), and on the sabbath in relation to creation 
 (is 360§ 2, vi. 29 § 1: cp. Vv. 15 § 1). 
 
 2. These characteristics are found also in bks. vii and viii 
 and-in the Apostolic Canons. The Constitutions are therefore 
 a unity, and with the Canons are the work of a single compiler. 
 
 It has commonly been held that bks. vii and viii are a separate work or 
 works, arbitrarily or accidentally attached to the earlier i-vi. See Dict. christian 
 antiqg. p. 123: still maintained by Zahn Jgnatius ὦ. Antiochien Gotha 1873, 
 pp- 144 sqq. The doxology at the end of vi, the use of i-vi in the arabic and 
 the ethiopic Didaskaliae, and the limitation of S. Epiphanius’ supposed quotations 
 to bks. i-vi, seemed to point to this conclusion. But on the other hand, the 
 doxology is derived from the groundwork, the Didaskala ; bks. i-vi do not occur 
 in greek apart from vii sq.; S. Epiphanius’ quotations are from the Didaskalia, 
 not from A. C. (Funk pp. 86 sqq.); the pseudo-Ignatius implies the exist- 
 ence of the whole octateuch, and the internal characteristics of bks. vii and 
 Vili point unmistakably to the same hand as that which interpolated the 
 Didaskalia; while the residuum of apparent inconsistencies is scarcely 
 sufficient to neutralize the signs of identity (Funk pp. 168-174). The internal 
 characteristics are discussed by Funk pp. 116-131, 139-141, 161-179: but his 
 proofs of identity might be supplemented. Applying the characteristics 
 
 ' 
 
 or 
 
 to 
 on 
 
 30 
 
ΧΧΥῚ Introduction 
 
 enumerated above as a test to bks. vii and viii (excluding for the present the 
 prayers and the rubrics bearing immediately upon them) we find (1) that three- 
 quarters of the characteristic words reappear similarly used, and besides this 
 the rest of the vocabulary can to a considerable extent be paralleled in the earlier 
 5 books : so εὔνοια &c. and εὐσεβής &c., and for the rest see φύσει Vii. 22 § 2, 23 ὃ 2, 
 Vill, 46 § 8: ἀκούω similarly used in vii. 24 § 2: τυγχάνειν c. gen. can. 8. For 
 vil. 2§ 1 καὶ 6 νόμος διαγορεύει see iv. 10 § 1: Vil. 2 § 3 πυρὸς παρανάλωμα see 
 vi. I § 2, cp. iv. 10 § 1: vili. 1 § 1, 2 καθὼς αὐτός πού φησιν see V. 7 § 13: Vill. I § 7, 2 
 § 3 κἂν... κἄν See 11]. 4 § 3, v. 7 § 1, &c.: villi. 2 § 3 τὸ παλαιόν see ii. 34 § 2, 
 
 10 V. 7 ὃ 4, vi. 1 § 2. (2) The constructions are of the same type. (3) Passages 
 
 are more or less verbally repeated from i-vi: e.g. vil. 2 ὃ I ἀγαπᾶν... μόνον 
 Vi. 20 § 3: οὐ μισήσεις... Ἰδουμαῖον il. 53 ὃ 4: οὐ τὰς φύσεις KTA Cp. iv. 10 81: 
 § 2 οὐ φαύλης κτλ Vi. 23 § I: ὃ 3 διαιρεῖς yap KTA Vi. 14 ὃ 3, 28 § τ: κεχωρισμένοι 
 δὲ κτλ Vi. 27 ὃ 5: παρὰ φύσιν yap KTA Vi. 28 § τ: ὃ 4 “Axap... Τιεζεῖ 11. 10 § 2: 
 5 Ἰούδας κλέπτων κτλ V. 14 § 2: 9,15 ws γενέσεως αἴτιον ii. 36 § 2: 16 ἡ χει- 
 potovia ν. 20 ὃ 5, cp. ii. 46 § τ, iv. 13: 20 μετὰ δικαιοσύνης ii. 15 § I, 25 § 2, 3, 
 47 § I, 3, Vi. 27 ὃ 5: 22 § I τοῦ ἀποστείλαντος κτλ ili. 17, Vv. 7 § 18, Vi. 15 ὃ 2: 
 τὸ μὲν χρῖσμα κτλ ili. 17: 23 § 2 ἕν δὲ μόνον KTA V. 15 81: 25 § I ὑπὲρ τοῦ 
 τιμίου αἵματος κτλ Vi, 23 § 2: 26 ὃ τ νόμον καταφυτεύσας κτλ Vi. 20 ὃ 3: 31 § I 
 
 20 τὸν λόγον τῆς εὐσεβείας ν. 9, Vi. I § 1,13: τιμᾶτε τούτους κτλ]Ίϊ. (20 § 1 Didask.) 
 
 33 81: 32 § 16 τοῦ ψεύδους προστάτης cp. ii. 49 § 2 προστῆναι τοῦ ψεύδους, iii. 19 
 § 3 τῆς εὐσεβείας προστάται : viii. I § 4 πολυθέου ἀσεβείας cp. 111. 5 § 2, Vi. 20 § 3 
 πολυθ. πλάνης, V. 15 ὃ 3 πολύθ. μανία: ὃ 4 6 πρὸ αἰώνων KTA Vi. II ὃ I, V. το ὃ 6, 
 7 § 18: § 6 τὸν θεοφιλῆ Δαβίδ ii. 21 ὃ 7, ν. 7 § 14: § 6 ἀλλὰ γὰρ οὔτε Δανιήλ κτλ 
 ν. 7§ 8: 4 § 2 καλῶς ῳκονόμηται ii. 25 § 1: 23 ὁμολογήσας τὸ ὄνομα ν. 6 ὃ τ: 
 24 ove ἐπὶ διαβολῇ κτλ iv. 14 § 2: 27 cp. iii. 20: 81 ἐν τοῖς μυστικοῖς 11]. 5 § 3: 
 32 § I προσῆλθον τῷ κυριακῷ λόγῳ ii. 39 ὃ 1: 32 ὃ 5 54. cp. iv. 6 § 1,2: ὃ ro cp. 
 (il. 1 § 2 Didask.) : 33 cp. v. 13 sqq.: § 1 τὴν διδασκαλίαν τῆς εὐσεβείας cp. ii. 26 § 1, 
 vil. 9 ὃ 2 διδάσκαλος τῆς εὐσεβείας : § 2 ἀνάδειξιν KTA V. 13: 34 § Lcp. v.14 87: 
 
 Or 
 
 30 46 ὃ 2 οἱ Kopetrat κτλ ii. 27 ὃ 2, 3, iii. 10, vi. 2 § 3: § 4 cp. ii. 27 § 1: τῆς ἀρχιερωσύνης 
 
 Ὁ 
 
 καταμαν είς ii. 27 § 2 τῶν αὐτοῦ καταμανεὶς ἱερέων : ὃ 5 τὰ δὲ ἐφ᾽ ἡμῶν KTA ii. 14 § 6: 
 § 9 ὧν εἷς ἣν Στέφανος κτλ Vi. 30 ὃ 5: besides what is common to the Canons 
 with the earlier books. (4) The same use of Scripture. Three of the marked 
 readings mentioned above recur: Deut. i. 17 in vii. 5,10: Is. xii, τὰ in viii. 43: 
 5 Matt. v. 45 in vii. 2 ὃ 2. And compare the combinations in vii. 6 with ii. 62 ὃ 2, 
 in vii. 12 § x with iii. 4 § 3, and in vii. 20 with iv. 5 § 2. On the quotations in 
 vii see Funk pp. 124 544. (5) The theological passages, so far as they go, are 
 of the same character: 6 εἷς καὶ μόνος ἀληθινὸς θεός viii. I § I, cp. vil. 2 § 1, 
 6 μόνος θεός Vii. 21, 6 θεὸς τῶν ὅλων Vii. 26 § τ, θεὸς δημιουργὸς τῶν ὕλων Vil. 27 § I, 
 
 40 ὁ ἐπὶ πάντων θεός Vili. 47 epil.: θεὸς μονογενής viii. 35 § 1, θεὸς λόγος Vii. 25 ὃ τ: 
 
 our Lord as ἀρχιερεύς viii. 46 ὃ 2, 8: 6 παράκλητος Vii. 22 § I, Vili. 33 § 2, can. 49, 
 and his ‘witness’ vii. 22 § 1, vili. 46 ὃ 2: creation and providence vii. 25 § 1: 
 baptism εἰς τὸν θάνατον vii. 22 ὃ 2, 25 ὃ 2, can. 50, cp. 47: the sabbath and 
 creation vil. 23 § 2, vili. 33 § 1 (in both cases contrasted with sunday as the 
 memorial of the resurrection), cp. cam. 66. 
 
 cr 
 
The Syrian Rite XXVI1l 
 
 3. The same characteristics reappear unmistakably in the 
 work of the pseudo-Ignatius, the interpolator of the seven 
 genuine epistles and the forger of the remaining six of the 
 long recension of the Ignatian Epistles. Hence the compiler 
 of the Apostolic Constitutions is identical with the pseudo- 
 Ignatius. 
 
 σι 
 
 The identification of the pseudo-Ignatius with the compiler of «4. C. was first 
 made by Ussher (Polyc. et Ign. ep. Oxon. 1644, p. lxiii sq.), but was not commonly 
 accepted until Lagarde (feel. jur. eccl. ant. graec. p. vii), Harnack (die Lehre d. 
 ewolf Apostel Leipz. 1886, pp. 241 sqq.) and Funk (pp. 316 sqq., where the 10 
 whole question is well discussed). Bp. Lightfoot (Zhe Apostolic Fathers 11. i. 
 ed. 2, pp. 262 sqq.) did not consider the question, but confined himself to 
 pointing out a number of correspondences between the long recension and A. C, 
 and showing the priority of the latter (cp. Funk p.342). But the characteristics 
 of the long recension which he enumerates, pp. 246 sqq., and still more the tests 1 
 by which he establishes the authorship of Philippians, pp. 254 sqq., are largely 
 applicable to the question of the authorship of 4. C. and available to identify 
 it with that of the long recension: while his argument for the priority of A. C. 
 is fully satisfied if these be a prior work of the same author. In fact there 
 is some dévelopment observable in the two works: with a growth in the 20 
 amount of interpolation as A. C, proceeds there is some change of characteristics, 
 partly in the form of an intensification of those which are found throughout, 
 partly in the introduction of new ones, and this culminates in the epistles, and 
 the relation of bks, vii and viii to the epistles is perhaps closer than their 
 
 or 
 
 relation to i-vi: in some respects the greatest interval is between vi and vii, 25 
 and it would perhaps be easier to question the identity of the compiler of i-vi 
 with the compiler of vii and viii than to question the identity of the latter with 
 pseudo-Ignatius. For the proof of identity see Harnack die. Lehre αἰ. swélf 
 A postel, pp. 246 sqq., Funk pp. 322 sqq. For the present purpose it is enough 
 to apply the test of the characteristics given above. (1) Of the single words 30 
 all but seven recur: so compounds with yYevdo-: ἀσεβής δυσσεβής θεοσεβής: 
 κακόνοια μετάνοια ὁμόνοια ἔννοια παράνοια: adjj. in -ἰκός : φύσει Magn. 4, Philip. 5, &c. : 
 ἀκούω in the same use Mar.-lgn. 3, Magn. 3, Tars.6. (2) There are the same 
 characteristics of style, however modified by the necessities of the Ignatian 
 parody: esp. ott... ἀλλά, οὐ μόνον... ἀλλὰ καί, and yap. (3) The same 35 
 repetition of topics: see Funk’s parallels, pp. 322 sqq. (4) A use of Scripture 
 the same in every respect. The reading of Matt. v. 45 (A. C.il. 14 § 4: vii. 2 § 2) 
 is found in Philad. 3: and notice the combinations in Philad. 3 and vi. 18 § 2,3: 
 Ant. 2 and v. 20 §3: Ant. 3 and v.16 ὃ, 2: Trail. toand v.19 § 3,6. (5) The 
 theological commonplaces are repeated : ὁ εἷς καὶ μόνος ἀληθινὸς θεός Magi. 11, 40 
 Ant. 2,4: 6 τῶν ὅλων θεός Philip. 1: ὃ ἐπὶ πάντων θεός Tars. 2, Philip. 7: θεὸς 
 μονογενής Philad. 6: θεὸς λόγος Magn. 6, Tars. 4, 6, Philip. 2, &c.: the subordi- 
 nation of the Son and of the Holy Ghost emphasized Philip. 12, Eph. 9; 
 πρωτότοκος πάσης κτίσεως Tars. 4, Smyrn. 1, Eph. 20: the Son as highpriest 
 
XXVIil L[ntroduction 
 
 Magn. 4, 7, Smyrn. 9: παράκλητος Philip. 2, 3, Philad. 4: the ‘witness’ in 
 Philip. 8: the denial of our Lord’s human soul is put more strongly and 
 explicitly, Philad. 6, cp. Philip. 5: the same polemic against early heresies 
 Trall. 6, Philad. 6, Smyrn.6, Tars.2-6, Philip. 7 (docetism is added in imitation 
 of the real Ignat., Philip. 3, &c.): the association of creation and providence 
 Philad. 5, 9: baptism into the death of our Lord, Philip.1: the sabbath Magu. 9. 
 In contrast with 4.C. i-vi ἀγέννητος is constantly used of the Father, Trail. 6, 
 Philip. 7, Philad. 4, Ant. 14, &c. (in A. C, i-vi only vi. το; so viii. 47 epil.), and 
 θεός is used absolutely of the Son, 7 γαϊί. το, Tavs. τ. The proof of identity from 
 10 such characteristics is of course supplemented by the other indications of 
 
 “σι 
 
 identity of date and place. 
 
 4. The compiler was a divine of unorthodox but otherwise 
 not clearly determinable theological affinities, who wrote at 
 Antioch or in its neighbourhood in the latter half of the fourth 
 
 15 century. 
 
 (1) On the theology see Funk pp. 98-107, 120-123, 165-168, 284-311: Lightfoot 
 
 pp. 266-273. The data are more strongly marked in the Epistles than in 4. C., 
 whether because the former allowed more scope or because the writer’s ten- 
 dencies were intensified with time. The fixed points are that he was not an 
 20 Arian, and that he denied our Lord’s human soul. From the latter Funk still 
 argues that he was an Apollinarian: but Lightfoot’s objections still hold, and 
 his conclusion must be acquiesced in, that ‘it seems impossible to decide with 
 certainty the position of the Ignatian writer,’ p. 272. (2) On his home see 
 Funk pp. 96 sq., 118, 164 sq., 314; Lightfoot p. 274. Syria generally is in- 
 25 dicated by the use of the syro-macedonian kalendar in v. 14 ὃ 1, 17 § 2, 20§ 1 
 (see Funk p. 96); by the slip in Pillip. 8 where he refers to the return of the 
 holy family from Egypt as ἐπὶ τὰ τῇδε ἐπάνοδος (see Lightfoot ad loc.): Palestine 
 
 is excluded by the references (v. 13, vill. 33 § 2) to Christmas, which was not 
 observed in Palestine till after 425 (Duchesne Orvigines du culte chretien, p. 248) : 
 
 30 while Antioch is suggested by the precedence given to it in vii. 46 § 1, viii. 
 1o ὃ 2, and perhaps by the interest shown by the pseudo-Ignatius in 
 the towns ecclesiastically dependent upon it (Mar.-Ign.1, Hero 9). What is 
 more important is that in 4.C.v. 13 and 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 5. Chrys. 7 Gen. 
 XXX. 1 [iv. 294 A]) as distinguished from that of Palestine, Egypt and the west, 
 where the holy week was included in Lent. And again the principal source 
 of the Apostolic canons is the council of Antioch of 341. (3) The dates assigned 
 
 to the writer range over sixty years. Harnack (die Lehre αἰ. zwélf Apostel, 
 40 pp. 241-268) puts A. C. between 340 and 360, with a preference for 340-343: 
 Funk (pp. 78-96, 116-118, 161-164, 311-314) at the beginning of the fifth 
 century: Lightfoot (p. 273) assigns the pseudo-Ignatius merely to the latter 
 half of the fourth century. The positive indications seem to converge on 
 
The Syrian Rite XXIX 
 
 370-80. A.C. vi. 24 sq. implies a date well after the conversion and legislation 
 of Constantine, while the reference to the position of the Jews under the 
 empire suggests an allusion to the measures of Constantius in 353 and the 
 re-enactment of Hadrian’s edict (Gibbon D. and F. xxiii vol. iii. p. 155, ed. 
 Smith: Gratz Geschichte d. Juden Leipz. 1866, iv. p. 342): a reference to Julian’s 
 failure to rebuild the temple would have been apposite if the writer had lived 
 after 363; but on the other hand he might regard an overt reference to so 
 recent an event as precluded by the apostolic fiction. The ecclesiastical 
 organization is identical with that of the canons of Laodicea, about 363, where 
 singers are first mentioned (notice also that subdeacons are called ὑπηρέται as in 
 A.C. i-vi). The cycle of great feasts in v. 13, viii. 33 is identical with that of 
 S. Chrys. hom. in s. Philog. 3 (i. 497 €) in 386, and it includes Christmas which 
 was unknown to S. Epiphanius in 375 (/aer. li. 16, 27), and was first observed in 
 Antioch c. 378 (S. Chrys. 7 Natal. τ [11. 355 A]), and was well established in 
 Asia in 387 (C. Η Turner in Studia biblica ii. p. 132). The feast of 5. Stephen 
 (vill. 33 § 3) is otherwise first mentioned in a martyrology of the end of the 
 fourth century (Duchesne Ovigines, p. 254) and by 5. Greg. Nyss. in 379 (or. 
 m s. Bas, init. {Migne P. G. xlvi. 790 A]) and feasts of apostles also in S. Greg. 
 Nyss. zbid. The practical co-ordination of the sabbath with sunday is implied 
 in some sort in c. 363 in Can. Laod. τό, 49, 51 (but see 29), in S. Bas. ep. xcili 
 (iii. 186 D) before 373, and is noticed as sporadic by 5. Epiph. de Fide 24 in 376 or 
 377, and implied in 5. Chrys. 77 Jo. xi. I (vili.62 B), xxv. I (143 Β), ἡ 1 Tim.v.3 
 (xi. 577 E) after 398. The observance of Christmas would be decisive for c. 380 
 were it not that it is possible that 4. C. was intended to develop the festal 
 cycle, and in fact did so. Funk’s grounds for a date after 400 are insufficient, 
 and in fact amount to very little ; while the dogmatic position, which is Harnack’s 
 main ground for so early a date as 343, is too indeterminate to be secure, even 
 if it could be granted that A. C. was necessarily written at the moment of the 
 greatest influence of the party which it represented. On the other hand the 
 scantiness of allusion to monks (only in the liturgy) and a certain hesitation as 
 to virgins (iv. 14, vill. 24), so far as they go, favour an early date. On the whole 
 Lightfoot’s general conclusion must be acquiesced in, and the work assigned 
 merely to the second half of the fourth century; in the positive indications there 
 is some balance in favour of 370-380, while the negative indications may 
 suggest 350-360. 
 
 The Apostolic Constitutions then are the work of the pseudo- 
 Ignatius, and were compiled in Antioch or its neighbourhood 
 in the latter half of the fourth century. 
 
 iil. The Liturgical forms. 
 1. Lhe Clementine Liturgy. 
 
 The relations of the documents, so far as relates to the 
 
 σι 
 
 10 
 
 [9] 
 
 w 
 
 w 
 Or 
 
 40 
 
XXX 
 
 Introduction 
 
 consecration of a bishop, are represented by the following 
 
 table: 
 
 Italics indicate that the passage consists only of rubrics : square brackets that 
 
 the correspondence is only liturgical, not literary. 
 
 Italics are not used in the 
 
 second column in reference to passages where diakonika and ong or two other 
 
 short formulae are given. 
 
 A. C, viii. 4-15 
 
 Rubric, c. 4 
 Prayer, ¢. 5 
 
 Rubric, c. 5 
 
 Mass of Catech. 
 pp. 3. 2-9. 21 
 The Prayers 
 PP. 9. 24—-13-3 
 Kiss of Peace 
 
 p. 13. 5-14 
 Offertory 
 Ῥ. 13. 16-34 
 Rubric 
 p. 14. 2-6 
 Salutation, &c. 
 p. 14. 8-24 
 Thanksgiving 
 pp. 14.25-20. 26 
 Invocation 
 
 pp. 20. 26-21.13 
 
 Intercession &c. 
 pp. 20. 15-24.15 
 
 Elevation 
 p. 24. 17-30 
 Communion 
 p. 25. 2-14 
 Thanksgiving 
 pp. 25. 15-26. 18 
 
 Dismissal, &c. 
 
 Eccl. can. 64 
 
 Rubric 
 
 Rubric, c. 2 
 
 Prayerne.s 
 
 Can. Hippol. 2 sq | Egypt. Ch. Ord. 
 
 Rubric, c. 31 
 
 Rubric 
 p- 461.6-9 
 Mass of Catech. | 
 p. 461. 10-21 
 The Prayers 
 p- 461. 22sq. 
 Kiss of Peace 
 Pp. 461. 24-27 
 
 Offertory 
 
 pp. 461.28-462.17]| 
 
 Rubric 
 Ῥ. 462. 18-22 
 
 Invocation 
 p. 462. 23 sq. 
 Prayers 
 p. 462. 25 
 
 Communion 
 p. 462. 25-38 
 Thanksgiving 
 Ρ-. 462. 39-463. 2 
 Dismissal 
 
 pp.26. 20-27.17 
 
 p. 463. 3-6 
 
 Offertory 
 =p. 463. 16 
 
 Salutation, &c. 
 = Ρ. 463. 17-29 
 Prayer, &c. 
 =p. 463. 30sq. 
 
 Kiss of Peace 
 c. 43® 
 Offertory 
 p. 463. 16 
 
 Salutation, &c. 
 p. 463. 17-29 
 Prayer, &c. 
 
 p- 463. 3054. 
 
 Ethiop. Ch. Ord. 
 
 Rubric, st. 21 
 
 Prayer 
 
 Rubric 
 
 Offertory 
 p- 189. 2 
 
 Salutation, &c. 
 p- 189. 4-16 
 { Thanksgiving] 
 pp.189.17-190.12 
 Invocation 
 P. 190. 14-35 
 [Prayers ] 
 Pp. 190.36-191.26 
 Elevation 
 p- τοι. 28-35 
 {Communion ] 
 p. 192. τ-7 
 | Thanksgiving | 
 p- 192. 9-18 
 { Dismissal] 
 PP. 192. 20-193.8 
 
 ας, 43: when the teacher has finished instructing let the catechumens pray 
 for themselves apart from the faithful, and let the women stand praying in 
 a place in the church by themselves alone, whether they be faithful or catechu- 
 
 mens. 
 
 And when they have prayed let them (sc. the catechumens) not give 
 
The Syrian Rite ἜΧΕΙ 
 
 From this it will be seen that the prayers of the liturgy, 
 except at one point, occur only in the Apostolic Constitutions ; 
 while, except in the second column which represents an 
 excerpt, no identical formulae occur other than the dialogue 
 at the opening of the anaphora and the words at the elevation. 
 The Constitutions, therefore, are so far the ultimate authority 
 for the liturgy as a whole and its sources must be sought for 
 along other lines. 
 
 a, A comparison with Appendices B and C makes it clear 
 that it is constructed on the main lines of the Syrian and in 
 particular of the Antiochene order. The rubrical scheme is 
 that of Antioch. 
 
 Whether an official rubrical document has been used by the compiler, or he 
 has merely reduced current practice to writing in his own words, can scarcely 
 be determined ; but the latter seems more probable. The directions are more 
 in the hortatory manner of A. C. and similar documents than in that of formal 
 rubrics, and, besides the passages which attach them to the apostolic fiction 
 (3. I 54., το Sq., 13. 24), there are some apparent marks of the compiler’s hand: 
 p- 3. 8, cp. v. 19 ὃ 2 προσλαλήσαντες τῷ λαῷ TA πρὸς σωτηρίαν, vi. τι § I λόγους 
 διδασκαλίας προσλαλῆσαι τῷ λαῷ : 3. το, cp. vi. 7 § 1 τῷ λόγῳ THs διδασκαλίας : 
 12. 9 ἀρχιερεύς (SO 14. 8, 16, 20, 24: 19. 4) Cp. il. 57 § 12 54.) Vill. 46 § 2, 4, 8: 
 13. 23, cp. ill. 3 ὡς (θεῷγ) ἀνακειμένων (θεῷ belongs to Didask.): 14. 14 συμφώνως 
 (not in sahid. and eth.) ep. ii. 55 sq., where it is several times used in the like con- 
 nexion, and Eph. 5. On the other hand subdeacons are called ὑποδιάκονοι 13. 20, 
 22 and 25. 3, whereas in iii. 11 § 1 and vi. 17 ὃ 2 they are called ὑπηρέται by the 
 compiler, and 13. 19 sq. they discharge the function which belongs to the 
 compiler’s πυλωροί ii. 57 § 7, iii. ΤΙ § 1, vi. 17 § 2. 
 
 8. A comparison of p. 4 with S. Chrysostom’s quotation of 
 the corresponding prayer shows that the Antiochene litany under- 
 lies the text, and it may be inferred that the Antiochene diakonika 
 have been similarly worked over and incorporated throughout 
 the Clementine liturgy. From the similarity of the style of the 
 intercession within the anaphora (pp. 21-23) to that of the 
 deacon’s prayer of the faithful (pp. 9-12) it may be conjectured 
 that the former also is derived from the Antiochene use. 
 
 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 
 awoman. (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 4. C.) 
 
 σι 
 
 30 
 
or 
 
 Io 
 
 τς 
 
 20 
 
 eS) 
 σι 
 
 40 
 
 XXXII Introduction 
 
 For 5. Chrysostom’s quotation in hom. 77. in 2 Cor. 5 sqq. see below p. 471: 
 a comparison of the texts shows how the compiler has dealt with his material, 
 and some of the changes and additions are characteristic. Notice the words 
 εὐμενῶς προσδεξάμενος προστάγματα εὐσέβεια ποίμνιον ἀλλότριος πλημμέλημα (SEE 
 below p. xxxiv sqq.): 4.56 ἀγαθὸς καὶ φιλάνθρωπος cp. ii. 15 ὃ 1: 4. 12 θεογνωσίαν 
 ii. 26 ὃ 4 (13 § 2 Didask.): 4. 14 ἔγκαταφυτεύσῃ, vii. 26 ὃ I καταφυτεύσας: 4. 29 
 (ἀφέσεως) τυχόντες ii. 18 ὃ 3: 5.7 τῷ μόνῳ ἀγεννήτῳ θεῷ see below on 5. 15. 
 There are similar signs in the rest of the diakonika; besides the common 
 characteristic words,—6. 5 καταδυναστείας, iv. 6 ὃ 2 καταδυναστεύοντες : 6.6 τῷ 
 ἀρχεκάκῳ διαβόλῳ see below on 17. 32: 6.7 τοῖς ἀποστάταις τῆς εὐσεβείας, Vi. 9 ὃ 2, 
 cp. Philip, 11, 12, Philad. 6, iii. 19 ὃ 3: 6.9 ῥύσηται τῆς ἐνεργ. αὐτῶν Eph. 9: 
 1. 6 μυηθέντας vi. 15 § 2, vil. 22 ὃ 2: tbid. εἰς Tov... θάνατον see above: 7. 7 
 συναναστῆναι iii. 17: tbid. μετόχους γενέσθαι κτλ (vi. 30 § 4 Didask.): 8. 13-15 
 notice constructions with ὅτι and γάρ, and for quotations see v. 7 ὃ 14, ii. 18 § 3: 
 8. 16 sq., cp. ii. 13 § 3, Ap. can. 51: 8. 21 ἀποκατ... .. εἰς τὴν προτέραν ἀξίαν and 
 following quotation ii. 41 ὃ 4, cp. 9. 16: 11. 13 54. νεοφωτίστων .. . βεβαιώσῃ v. 68 3, 
 cp. 26.13: 11. 16 see on 19. 26: 23. 16 διὰ τῆς μεσιτείας κτλ Vill. 47 epil.: 23. 26 
 κοινωνοὶ τῆς ἀθλήσεως αὐτῶν V. I ὃ 5: 23.31 veop. βεβαιωθῶσιν see on II. 13 above: 
 25. 26 τῷ μόνῳ ayev. θεῷ see below on 5.15. In the Intercession, pp. 21-23, 
 ὑποδιακόνων 22. τ is against the compiler’s use (see above: the use of ὑπηρεσία in 
 the diakonika το. 28 and 23. 21 [where some mss. have καὶ ὑπηρεσίας after 
 διακονίας) is not inconsistent with the derivation of the drakonika and this 
 intercession from the same source, since ὑπηρεσία may well be used as the 
 abstract of ὑποδιάκονος. and an abstract is needed with διακονία). But there are 
 a few suggestions of the compiler’s hand : ὁμόνοια ἀναδείξῃς ἀλλότριος προσδέξῃ 
 συγχωρήσῃς : 21. 27 διὰ Ἰησοῦ Χριστοῦ τῆς ἐλπίδος ἡμῶν see below on 5. 25: 22. 19 
 τῶν χειμαζομένων Vill. 35, 37 § 3: 22. 25, 23.3 ἀνελλιπής Vi. το ὃ 1, Eph. 11: 22.30 
 πάσης αἰσθητῆς κτλ see below on 15. 6: 22. 7 ἀπόβλητον ποιήσῃς occurs in the 
 prayer 27.6, and 31 ἀτρέπτους ἀμέμπτους ἀνεγκλήτους in the prayer 12. 18 and 
 Vili. 5 § 3, 47 epil. 
 
 y. A comparison of the Thanksgiving with those of S. James 
 and S. Basil, and with the passages quoted below from 
 S. Chrysostom and S. Basil (pp. 479 n. 19, 522 n. 12) indicates 
 that the drift and articulation of the Syrian thanksgiving is 
 reproduced. Besides this a few lines are common to the 
 Clementine invocation and that of the Ethiopic Church 
 Ordinances, but otherwise no sources of the prayers are 
 known. 
 
 Notice that on p. 14 the ‘O Κύριος μετὰ πάντων ὑμῶν of Can. Hippol. and 
 egypt. and eth. C. O. is replaced by the Syrian grace, on which see p. 479 n. 17 
 (there is no reason to press Theodoret’s statement to cover Egypt and the west). 
 With p. 479. 23-37 cp. pp. 16. 22-17. 8: Ig. 9-25: and with p. 522. 14-40 ep. 
 pp. 15. 14-20.12. It is obvious that the form represented by the ethiopic 
 
The Syrian Rite XXXil 
 
 invocation, p. 190. 14-20, underlies that of the Clementine, pp. 20. 28-21. 11: 
 the other parallels marked by Achelis Can, Hippol. pp. 52-60 are either too 
 slight to be of any importance or more than accidental (190. 1 was carried in 
 the womb, το. 23 γέγονεν ἐν μήτρᾳ: 190. 6 burst the bonds of Satan, 20. 8 ῥήξῃ 
 τὰ δεσμὰ τοῦ διαβόλου), or are fanciful, or are mere inevitable liturgical common- 
 places. The coincidence in the invocation may be accidental so far as affects 
 the present question; that is to say, the ethiopic translator may have incorporated 
 an existing Abyssinian anaphora which happened independently to have derived 
 its invocation from the same source as A.C. On the other hand, if the common 
 source of C. O. and A. C. contained an anaphora, it is obvious that either the 
 ethiopic or 4. C. or both have departed very widely from the source. 
 
 8. Whatever sources the compiler has used, it is plain 
 that he has dealt very freely with them, and that in particular 
 the prayers are substantially his own work. 
 
 (i) This is antecedently probable on the ground of his 
 procedure elsewhere. 
 
 (1) The long thanksgiving in vii. 33-38 is obviously the 
 work of the same hand as that of the prayers of the liturgy, 
 while it cannot be regarded as a public formula, but is rather 
 a form of private devotion: there is no obvious place for it in 
 the public liturgical organization, nor is there anything in the 
 text to suggest that it is intended for public use. 
 
 (2) Liturgical formulae are not regarded by the compiler 
 as rigidly fixed: in the regulations for the catechumenate and 
 initiation in the seventh book at some points he gives only the 
 drift of the prayers without prescribing a formula. 
 
 See vii. 39 § 2 the prayer for the catechumen, 42 the consecration of the oil, 
 43 § 1 the consecration of the water, where in § 2 he passes into a formula: 
 in 44 § 1 he gives the beginning of a formula of confirmation, and in ὃ 2 continues 
 ταῦτα Kal τὰ τούτοις ἀκόλουθα λεγέτω" ἑκάστου γὰρ ἡ δύναμις τῆς χειροθεσίας ἐστὶν 
 αὕτη" ἐὰν γὰρ μὴ εἰς ἕκαστον τούτων ἐπίκλησις γένηται παρὰ τοῦ εὐσεβοῦς ἱερέως 
 τοιαύτη τις εἰς ὕδωρ μόνον καταβαίνει κτλ, thus explicitly leaving the wording 
 to the discretion of the bishop. In the liturgy itself the formulae seem some- 
 times only suggested as types: 5. 14 εὐλογίαν τοιάνδε, 9. τ τοιάδε. 
 
 (3) He has dealt freely with known formulae, e. g. with the 
 Creed and the Gloria in excelsis. 
 
 (a) The creed is in vii. 41. If this be compared with the Antiochene creed as 
 reconstructed by Dr. Hort (Two dissertations Camb, 1876, p. 148) it will be found 
 that the differences consist in additions which largely bear the marks of the 
 
 ς 
 
 το 
 
 oO 
 
 is) 
 σι 
 
 30 
 
10 
 
 20 
 
 30 
 
 w 
 σι 
 
 40 
 
 XXXIV Introduction 
 
 compiler’s hand: ἀγέννητον, [πατέρα] τοῦ Χριστοῦ, δημιουργόν, εὐδοκίᾳ τοῦ πατρός, 
 πολιτευσάμενον ὁσίως, τὸν παράκλητον, see above and (ii) below: with ἐκ τῆς ἁγίας 
 παρθένου cp. Magn. 11 : with καὶ σταυρωθέντα... . καὶ νεκρούς Cp. ν. το § 6, Vi. 30 ὃ 5: 
 with τὸ ἐνεργῆσαν ἐν πᾶσι κτλ cp. Philip. 1 τὸ ἐνεργῆσαν ἐν Μωσῇ καὶ προφήταις 
 καὶ ἀποστόλοις, Philad. 5: with ὕστερον δὲ ἀποσταλέν cp. the frequent ὁ ἀποστείλας 
 vi. Ir § 1, v. 19 § 6, viii. 1 8 4, Magn. 11, Smyrn. 3, &c., ἀποστολεύς iii. 17 : 
 1b. πνεῦμα ἅγιον 6 παράκλητος τὸ ὑπὸ Χριστοῦ πεμπόμενον. (b) The Gloria in excelsis 
 is in vii. 47, in a form which differs from other known forms (see Church 
 Quarterly Review, 41, Oct. 1885, pp. 1 544.) chiefly in the addition of διὰ τοῦ 
 μεγάλου ἀρχιερέως, σὲ τὸν ὄντα θεὸν ἀγέννητον ἕνα ἀπρόσιτον μόνον : cp. il. 25 ὃ 5 
 διὰ Ἰησοῦ τοῦ μεγάλου ἀρχιερέως, cp. ν. 6 ὃ 7: ν. 12 ὃ 3 τοῦ ὄντος θεοῦ: Eph. 7 
 ὁ μόνος ἀληθινὸς θεὸς ὁ ἀγέννητος καὶ ἀπρόσιτος. To these may be added (c) the 
 prayer at the bishop’s consecration, viii. 5, where the additions to the form 
 represented by the ethiopic or the earlier greek are very characteristic, (d) the 
 prayer at the ordination of a presbyter, viii. 16, as compared with the ethiopic 
 and the earlier greek, (e) the prayer of firstfruits in viii. 40 as compared with 
 the sahidic E. C. 53, (7) the prayers from the Didache in vii. 25 sq. 
 
 (ii) The signs of the compiler’s hand are unmistakable in 
 the text of the prayers. 
 
 Applying the test of the characteristics enumerated above we find (1) of the 
 characteristic words two-thirds occur in the prayers of the liturgy, viz. ἀξία 
 δεσμόν δημιουργός διάταξις διάφορος εὐδοκεῖν κοινωνεῖν μεταγινώσκειν νομοθετεῖν οἰκεῖος 
 παράνομος πολιτεύεσθαι πλημμέλημα προσδέχεσθαι προχειρίζεσθαι πρόνοια προστάσσω 
 συγχώρησις σύστασις τιμωρεῖσθαι παραφθείρω φύσις ψευδώνυμος : of the rest of the 
 vocabulary the following occur more or less frequently εἰβεννμεγε---ὀλλότριος 
 ἄμεμπτος ἀναδείκνυμι ἀπάτη ἀπειπεῖν ἀποστρέφεσθαι ἐναγής ἐνεργεῖν ἐξωθεῖν εὐμενής 
 κατορθόω λογικός παρατήρησις πλάνη πληροφορία πληρόω ποίμνιον πολύθεος προδοσία 
 προσλαμβάνεσθαι ὑπηρετεῖσθαι, &c.: and the following at least occur elsewhere 
 ἀνέγκλητος ἄσαρκος διαπλάσσω ἐξευμενίζεσθαι ἔνθεσμος θεογνωσία ἱερατεύειν κατάλ- 
 Andros μύεσθαι προστάτης σοφίζω, besides of course the more common words : 
 these lists might be extended, and some additions will appear lower down: 
 ἀσεβὴς εὐσεβής, εὔνοια κακόνοια μετάνοια reappear: a large number of privatives, 
 see esp. p. 12. 11, 18, 21, 27 54.: 14. 27 Sq., 32 Sq.: 26. 23, 28 sq.: adjj. in -εκός 
 (τοπικὸς πνευματικὸς πατρικὸς λογικὸς μεταβατικὸς προγονικὸς φυσικὸς ἱερατικὸς 
 νομικὸς προφητικὸς πολεμικός) : φύσει p. 20.6: 26, 28 54. : τυγχάνειν with gen. 
 p. 21.9, 13: 24.12. (2) The characteristics of style are those of the compiler; 
 accumulation (e.g. p. 6. 15-28: 15. 28-16. 17: 26. 23-27. 2), antithesis (esp. 
 OUK. -- ἀλλά p; 6.20); 9. 7: 12: 19):) 18. 35,5, 16: 10. Ο᾽: 20. 14: 9.7: 125: 5 ἘΣ 
 ov μόνον... ἀλλὰ καί p. 16, 18: 17. 13), explanation (ὅτι p. 9. 7,14: 12.24, 27: 
 26.2: yap 9.14: 12.25: 17.8; otherwise ΤΟ. 12 sqq.: 17.17). Some further 
 illustration of details of construction will appear below. (3) A large number 
 of passages and phrases can be paralleled elsewhere in A. C. and in the pseudo- 
 Ignatian epistles. (Round brackets indicate that the passage belongs to the 
 groundwork; square brackets that the word is critically doubtful.) 
 
tS 
 
 17 
 18 
 
 21 
 22 
 
 24 
 25 
 
 17 
 x9 
 
 21 
 
 17 
 1ο 
 
 17 
 
 The Syrian Rite 
 
 P. 5. 15-27. 
 
 ὁ θεὸς 6 παντοκράτωρ ὃ ἀγέννητος καὶ 
 ἀπρόσιτος ὃ μόνος ἀληθινὸς θεὸς ὁ 
 θεὸς καὶ πατὴρ τοῦ χριστοῦ σου τοῦ 
 μονογενοῦς υἱοῦ σου 
 
 ὃ τοῦ παρακλήτου προβολεύς 
 διδασκάλους... πρὸς μάθησιν τῆς 
 εὐσεβείας 
 
 Adc αὐτοῖο κἀρλίὰν κτλ 
 
 ἐν KAPAIA πλήρει κτλ 
 
 μετόχους ποίησον 
 
 διὰ “IHcoy XpictoY τῆς ἐλπίδος 
 ἡμῶν τοῦ ὑπὲρ αὐτῶν ἀποθανόντος 
 
 ΕΞ ; ΤῈ 52. 
 
 τὸν ἀνθρωποκτόνον ὄφιν 
 6 ῥήξας αὐτὸν κτλ 
 
 ὧς ACTPATIHN KTA 
 κακόνοιαν 
 
 P. 7. τό-24. 
 τὴν πνευματικὴν ἀναγέννησιν 
 παρασκεύασον ἀξίους γενέσθαι... τῆς 
 ἀληθινῆς σου υἱοθεσίας 
 
 διὰ Χριστοῦ τοῦ σωτῆρος ἡμῶν 
 
 Ρ, 9. 2-19. 
 
 πρύτανι 
 νόμον... ἔμφυτον καὶ γραπτόν τό. 31 
 
 οὗ Βούλει τὸν θάνάτον TOY ὧμαρ- 
 τωλοῦ ἀλλὰ τὴν μετάνοιαν 
 
 ὁ θέλων κτλ 
 
 ὁ τὸν YiON προσδεξάμενος κτλ 
 ἐὰν γὰρ ANOMIAC KTA 
 ἀποκατάστησον .. . ἐν τῇ προτέρᾳ 
 
 ἀξίᾳ 
 
 διὰ Χριστοῦ καὶ [4]. τοῦ] θεοῦ καὶ 
 
 σωτῆρος ἡμῶν 13. 2 
 
 ΧΧΧν 
 
 Eph. ἡ ὃ μόνος ἀληθινὸς θεὸς ὁ ἀγέννητος 
 καὶ ἀπρόσιτος ὃ τῶν ὅλων κύριος τοῦ 
 δὲ μονογενοῦς πατήρ. Cp.vi. το § 2; 
 viii. 47 epil.: Ant. 14, Hero 6,5 
 Philip. 7 
 
 vi. 11 ὃ τ [προβολέα] ἑνὸς παρακλήτου 
 
 ii. 20 § 1, vi. 9 ὃ 2 διδάσκαλος εὐσεβείας 
 
 Philad. 5 
 
 Philad. 6. Cp. vii. 35 § 2 
 
 ih, Bi} Gar 
 
 vi. 18 § 4 διὰ Ἰησοῦ Χριστοῦ τῆς ἐλπίδος 
 ἡμῶν : 11. 25 ὃ τι διὰ Ἰησοῦ Χριστοῦ 
 τοῦ ὑπὲρ αὐτῶν ἀποθανόντος. Cp. 15 
 
 ν.6 8 5: Mar. insc., Trall.10,Tars.1 
 
 10 
 
 Philad. 3 ὁ ἀνθρωποκτόνος Onp 
 
 Cp. vi. 9 § 1 of Simon Magus 
 
 Philp. to. 
 
 vi. 27 § 3 in the same connexion: 
 Philtp. τα sq. also of the devil 
 
 20 
 
 iii. 16 τὸ πνευματικὸν βάπτισμα 
 
 Vil. 24 ὃ 2 προπαρασκευάζοντες ἑαυτοὺς 25 
 ἀξίους τῆς υἱοθεσίας 
 
 Vi. 30 § 4 διὰ Ἰησοῦ Χριστοῦ τοῦ σωτῆρος 
 
 Smyrn. 9. εἰρήνην καὶ εὐνομίαν... πρυ- 
 τανεύοντος 20 
 
 Eph. 17 ἔμφυτον... κριτήριον. Cp. vi. 
 20-23 
 
 vii. 14: Philad. 11 
 
 Philad. 3 35 
 
 Cp. il. 41 § 1 
 
 ii, 16 § 2: Magn. το 
 
 on ΕἸ 7 , « \ 
 
 li. 41 § 4 οὐ μόνον προσδέχεται ὁ θεὸς 
 
 Ν ~ 3 \ \ > Ν 
 
 τοὺς μετανοουντας ἀλλα καὶ εἰς τὴν 
 προτέραν ἀξίαν ἀποκαθίστησιν : ib. 40 
 22 ὃ 14 
 
 Tars. τ Χριστὸν... τὸν σωτῆρά μου καὶ 
 
 θεόν 
 
 Ο 2 
 
XXXVI 
 
 It 
 
 19 
 22 
 
 28 
 10 
 
 25 
 
 27 
 15 
 
 28 
 
 20 
 33 
 
 25 
 
 30 
 
 3 
 
 ἘΣ 12. 10-13. 3. 
 κήρυγμα yvwoews...€is ἐπίγνωσιν... 
 εἰς κατάληψιν 
 
 3 9 , 3 Ἢ 
 
 ἀτρέπτους ἀμέμπτους ἀνεγκλήτους 
 
 μὴ €XONTEC κτλ 
 
 ὃν ἐξηγόρασας τῷ τιμίῳ τοῦ χριστοῦ 
 σου αἵματι 
 
 > , 
 
 ἀἁπαραλόγιστε 
 
 TIACHC NOCOY κτλ 
 P. 14. 25-33. 
 \ " wv , 
 τὸν ὄντως ὄντα θεόν 
 τὸν μόνον ἀγέννητον 
 
 ἄναρχον... τὸν πάσης αἰτίας καὶ 
 γενέσεως κρείττονα 26. 27 
 
 τὸν ἀνενδεῆ 21. 4 
 
 μόνος τῷ εἶναι καὶ κρείττων παντὸς 
 ἀριθμοῦ 
 Paz: 
 > ‘ S , 7 la 
 αὐτὸν δὲ πρὸ πάντων αἰώνων γεννήσας 
 εν ν υἱὸν μονογενῆ λόγον θεὸν σοφίαν 
 ζῶσαν πρωτότοκον πάσης κτίσεως 
 ἄγγελον τῆς μεγάλης βουλῆς σου 
 > , Ul 
 ἀρχιερέα σου βασιλέα 
 
 βουλήσει καὶ δυνάμει 
 
 40 6 κύριον πάσης νοητῆς καὶ αἰσθητῆς 
 
 7 
 
 45 
 
 φύσεως 
 
 δι᾿ αὐτοῦ τὰ πάντα πεποίηκας καὶ δι᾽ 
 αὐτοῦ τῆς προσηκούσης προνοίας τὰ 
 ὅλα ἀξιοῖς, cp. 19. 8 
 
 Introduction 
 
 Cp. vi. τ᾿ § I ove ἄγνωστον ἢ ἄλεκτον 
 ἀλλὰ διὰ νόμου καὶ προφητῶν κηρυσ- 
 σόμενον : Trall. 6 
 
 Vill. 47 epil. 
 
 il. 61 § 4 also of individuals 
 
 ν. 17 § I τοὺς τῷ τιμίῳ αἵματι τοῦ Χρισ- 
 τοῦ ἐξηγορασμένους 
 
 Magn. 3 τὸν μὴ δυνάμενον παρά τινος 
 παραλογισθῆναι 
 
 See on 19. 26 
 
 V. 12 § 3 περὶ τοῦ ὄντος θεοῦ 
 
 Ani. 14 6 ὧν μόνος ἀγέννητος: Hero 6, 
 Philip. 7: vi. το ὃ 2 
 
 Vi. II § I οὐκ αὐταίτιον Kal αὐτογένεθλον 
 ἐν ἀλλ᾽ ἀΐδιον καὶ ἄναρχον : cp. 
 vi.8 82 
 
 Vi. 2ο 8 I ἀνενδεὴς ὑπάρχων τῇ φύσει. 
 Cp. Philip. 9 
 
 vi. II § I οὐ δεύτερον ὄντα καὶ τρίτον 
 ἢ πολλοστὸν ἀλλὰ μόνον ἀϊδίως 
 
 ν. 16 § 1 τὸν πρὸ πάντων [αἰώνων ἐξ 
 αὐτοῦ γεννηθέντα υἱὸν μονογενῇ 
 λόγον θεόν : Philad. 6 θεὸν μονογενῆ 
 καὶ σοφίαν καὶ λόγον θεοῦ : Tars. 4 
 πρωτότ. π. κτ. καὶ θεὸς λόγος καὶ 
 αὐτὸς ἐποίησεν τὰ πάντα : Smyrn. 9 
 θεὸν καὶ Χριστὸν Ἰησοῦν τὸν πρωτό- 
 Tokov καὶ μόνον τῇ φύσει τοῦ πατρὸς 
 ἀρχιερέα: ν. 20 ὃ 5 κύριον βασιλέα 
 κριτὴν νομοθέτην ἄγγελον τοῦ πατρὸς 
 μονογενῆ θεόν. Cp. ii. 24 § 2, vi. 
 
 ΤΙ 5.5, ὅ{6: 
 
 § 10 ὁ δυνάμει... παραγαγών, ὃ τὶ 
 βουλήσει μόνῃ ... παρήγαγεν... 
 πάντας ἀναστήσει θελήματι. Cp. vi. 
 27 ὃ 5 γνώμῃ ... βουλήσει 
 
 Philip. 5 6 πάλαι μὲν πᾶσαν αἰσθητὴν καὶ 
 
 Vv. 7 
 
 νοητὴν φύσιν κατασκευάσας γνώμῃ 
 πατρός: τ. ττ, Philad.5, Smyrn. 8 
 Vii. 25 § 1 δι᾽ οὗ καὶ τὰ πάντα ἐποίησας 
 καὶ τῶν ὅλων προνοεῖς : Philad. 9 
 δι᾿ οὗ ὁ πατὴρ τὰ πάντα πεποίηκεν καὶ 
 
 Cp. ii. 44 8 2 
 
 τῶν ὅλων προνοεῖ, 
 
The Syrian Rite 
 
 Io 6 θεὸς καὶ πατὴρ τοῦ μονογενοῦς υἱοῦ 
 σου 
 
 II τὰ χερουβὶμ καὶ τὰ σεραφίμ, αἰῶνάς 
 τε καὶ στρατιάς, δυνάμεις τε καὶ 
 3 , > / ‘\ f > 
 ἐξουσίας, ἀρχάς τε καὶ θρόνους, apx- 
 αγγέλους τε καὶ ἀγγέλους 18. 25 
 
 17 γνώμῃ μόνῃ... κατασκευάσας 
 
 19 εἰς ἀνάπαυλαν... εἰς ἀρχάς ... εἰς 
 aivov κτλ 
 
 124, τό; 
 
 I ὃ συστησάμενος 
 
 4-7 ποτὲ pév .. . ποτὲ δέ 
 20 εἶπας yap τῇ σῇ σοφίᾳ Ποιήσωμεν 
 κτλ 
 
 4 > A 3 lel 3 Ld 
 23 πεποίηκας αὐτὸν ἐκ ψυχῆς ἀθανάτου 
 καὶ σώματος σκεδαστοῦ τῆς μὲν ἐκ 
 “ 4 a ys -“ , 
 τοῦ μὴ ὄντος τοῦ δὲ ἐκ τῶν τεσσάρων 
 στοιχείων καὶ δέδωκας αὐτῷ κατὰ 
 μὲν τὴν ψυχὴν τὴν λογικὴν διάγνωσιν, 
 εὐσεβείας καὶ ἀσεβείας διάκρισιν 
 
 ς Ψ 
 ὡς ἄν 
 νόμον ἔδωκας αὐτῷ ἔμφυτον 9. 4 
 
 30 
 31 
 
 ἘΠ ei 
 I πάντων μὲν ἀνῆκας αὐτῷ τὴν ἐξουσίαν 
 πρὸς μετάληψιν 
 2 τὴν γεῦσιν ἀπεῖπας 
 
 4 ἀμελήσαντα δὲ τῆς ἐντολῆς καὶ γευ- 
 
 XXXVI1 
 
 vi. II § I θεὸν καὶ πατέρα τοῦ μονογενοῦς 
 καὶ πρωτοτόκου πάσης κτίσεως 
 
 7 γαϊ!]. 5 (τὰς ἀγγελικὰ) τάξεις καὶ τὰς τῶν 
 ἀρχαγγέλων καὶ στρατιῶν ἐξαλλαγάς, 
 δυνάμεών τε καὶ κυριοτήτων διαφοράς, 
 θρόνων τε καὶ ἐξουσιῶν παραλλαγάς, 
 αἰώνων τε μεγαλειότητας τῶν τε 
 χερουβεὶμ καὶ σεραφεὶμ τὰς ὑπεροχάς 
 
 Philip. 5 κατασκευάσας γνώμῃ πατρός. 
 ΟΡ: ὉΠ 15 5.) 16. Σ 
 
 Cp.v. τ2 ὃ τ τὰ γὰρ ἄστρα καὶ οἱ φωστῆρες 
 εἰς φαῦσιν ἀνθρώποις. . ἐδόθησαν 
 
 Eph. τ8 ὃ πρὸ αἰώνων γεννηθεὶς καὶ τὰ 
 πάντα γνώμῃ τοῦ πατρὸς συστη- 
 σάμενος 
 
 Cp. on 18. 8, Magn. 5 
 
 ν. 7 § 13 ἡ θεία γραφὴ μαρτυρεῖ λέγοντα 
 
 τὸν θεὸν τῷ μονογενεῖ Χριστῷ 
 
 ΤΠΠοιήσωμεν κτὰ 
 
 § 12 μὴ ὄντα τὸν ἄνθρωπον ἐκ δια- 
 
 φόρων ἐποίησε δοὺς αὐτῷ τὴν ψυχὴν 
 
 é τοῦ μὴ ὄντος: Vi. ΤΙ ὃ 2 ψυχὴν 
 
 ἀσώματον ἐν ἡμῖν καὶ ἀθάνατον 
 
 ὁμολογοῦμεν ἀλλ᾽ οὐ φθαρτὴν ὧς τὰ 
 σώματα ἀλλ᾽ ἀθάνατον ὡς λογικὴν 
 καὶ αὐτεξούσιον : Hero 4 τοῦ γὰρ 
 ᾿Αδὰμ τὸ σῶμα ἐκ τῶν τεσσάρων 
 στοιχείων : Eph, 16 πᾶς ἄνθρωπος 
 
 Vag 
 
 c \ , a 3 A 
 ὁ τὸ διακρίνειν παρὰ θεοῦ εἰληφὼς 3 
 
 κτλ: Ve. 7 § 9 διακρίνει δὲ τοὺς 
 εὐσεβεῖς ἐκ τῶν ἀσεβῶν 
 
 ii. 41 ὃ 2, 57 § 2, Magn. 3, &c. 
 
 οὶ ‘ , Ἂν ς > 3 Lol a is 
 
 vi. 20 § 2 τὸν νόμον τὸν ὑπ᾽ ἐμοῦ τῇ φύσει 
 καταβληθέντα πᾶσιν ἀνθρώποις : Vii. 
 26 ὃ τ νόμον καταφυτεύσας ταῖς 
 ψυχαῖς ἡμῶν 
 
 vii. 26 § τ τὰ πρὸς μετάληψιν εὐτρεπίσας 
 ἀνθρώποις 
 
 vi. 7 § 2 (τὸν ᾿Αδὰμ τῇ γεύσει τοῦ ξύλου 
 τῆς κατ᾽ ἐπαγγελίαν ἀθανασίας ἐ- 
 στέρησεν). ἀπειπεῖν iv. 6 ὃ 3, vi. 28 
 § 5, vil. 6 
 
 Trall, 10 τοῦ ἀρχεκάκου ὄφεως τοῦ διὰ 
 
 Ιο 
 
 15 
 
 20 
 
 25 
 
 38 
 
 40 
 
 45 
 
¥o 
 
 uD 
 
 20 
 
 30 
 
 35 
 
 40 
 
 XXXVII11 
 
 I2 
 
 - 
 
 15 
 16 
 17 
 19 
 22 
 vit 
 
 32 
 
 σάμενον ἀπηγορευμένου καρποῦ ἀπάτῃ 
 ὄφεως καὶ συμβουλίᾳ γυναικός 
 
 πρὸς ὀλίγον 
 παλιγγενεσίαν 
 ζωὴν ἐὲ ἀναστάσεως ἐπηγγείλω 
 
 ᾿Αβὲλ... Kaiv... Σήθ... κτλ 
 τοῦ ἀδελφοκτόνου Καΐν 
 ὡς ἐναγοῦς 
 , 
 TANPWTNS 
 ἐπάγάγὼν τῷ κόομῳ 
 τὸν πολύτλαν Ἰώβ 
 
 a 9 ΄ » 
 του ἀρχεκάκοῦυ ὀφεως 
 
 P. 18. 
 
 2 εἰς πλῆθος 
 
 on 
 
 Το 
 
 II 
 
 18 
 
 15 
 
 παραφθειράντων το. 12 
 \ Ν ’ 
 
 τὸν φυσικὸν νόμον 
 
 τὴν κτίσιν ποτὲ μὲν αὐτόματον νομι- 
 σάντων ποτὲ δὲ πλεῖον ἢ δεῖ τιμη- 
 σάντων 
 
 x » 
 οὐκ εἰασαϑ 
 
 πρὸς BOHOEIAN τοῦ φυσικοῦ τὸν γραπ- 
 τὸν νόμον AEAWKAC 
 τὴν πολύθεον πλάνην 
 
 τοὺς Αἰγυπτίους δεκαπλήγῳ ἐτιμω- 
 ρήσω, θάλασσαν διελὼν Ἰσραηλίτας 
 διεβίβασας, Αἰγυπτίους ἐπιδιώξαντας 
 ὑποβρυχίους ἐκόλασας, ξύλῳ πικρὸν 
 ὕδωρ ἔγλύκανας, ἐκ πέτρας ἀκροτόμου 
 ὕδωρ ἀνέχεας, ἐξ οὐρανοῦ τὸ μάννα 
 ag ΝΥ > -7 > , 
 ὗσας, τροφὴν ἐξ ἀέρος ὀρτυγομήτραν, 
 
 Introduction 
 
 τῆς γυναικὸς ἀπατήσαντος ᾿Αδάμ: 
 Smyrn. 7 τοῦ ἀρχεκ. πνεύματος τοῦ 
 τὸν ᾿Αδὰμ διὰ τῆς γυναικὸς τῆς 
 ἐντολῆς ἐξώσαντος. ἀμελήσαντα cp. 
 ἀμέλεια iv. τι ὃ 3, vill. 46 § 2: 
 ἀπαγορεύω i. 3 ὃ 4, iv. 7 ὃ 2, vi. 28 
 § 3: συμβουλία ii. 44 § 2: ἐξωθέω 
 li. 26 8 4, 21: § 1, 40) vi. Onsen, 
 Philip. 11, Smyrn. 7 
 
 ν. 7 86,11. 22 § 2 
 
 Cp. v.7§9 
 
 Vii. 25 § I ἐπηγγείλω ἡμῖν τὴν ἀνάστασιν 
 τῶν νεκρῶν 
 
 Cp. ii. 55: vi. 12 § 5 
 
 Philip. 11 τὸν ἀνθρωποκτόνον Kaiv 
 
 ν. 4 § I ὡς ἐναγής : Philip. 3, 11 
 
 Philip. 7 
 
 Vi. 30 ὃ 5 τῷ κόσμῳ δὲ τέλος ἐπάγοντος 
 
 Ant, 10 τὸν τλητικὸν ᾿Ιώβ: v. 7 § 14 
 ὁ καρτερικὸς ᾿Ιώβ 
 
 566 on 17. 4. Cp. vi. 7 § 2 τὸν κακοῦργον 
 ὄφιν 
 
 vi. 27 § 2 πρὸς γένεσιν πλήθους 
 
 Cp. v. 12 § 3 ἰουδαϊκὴ παραφθορά 
 
 ¥. 6 § 3) Vi. τὸ § 1, 22§ 4, 23 § = 
 
 v. 12 § 2 τὴν δὲ κτίσιν ἤδη πλεῖον θαυ- 
 μάσαντες καὶ ποτὲ μὲν μοσχοποιή- 
 σαντες ὡς ἐν ἐρήμῳ ποτὲ δὲ τὸν 
 Βεελφεγὼρ προσκυνοῦντες: Magn.5: 
 vi. 6 § τ ἐξ αὐτομάτου δὲ φορᾶς 
 λέγοντες τὰ ὄντα συνεστάναι 
 
 (ii. 35 8 τὴ, V.7 ὃ 5, vi. 2. Cp. (ii. 20 
 § 4), iv. IT § 3, vi. 27 §,2 
 
 vi. 19 § I (AEAWKE νόμον ἁπλοῦν) εἰς 
 Βοήθειὰν τοῦ φυσικοῦ. Cp.on18.8 
 
 Vi. 20 ὃ 3 τῆς πολυθέου πλάνης: ν. 1583 
 τὴν πολύθ. μανίαν 
 
 vi. 20 ὃ 2 (τὸν Αἰγυπτίους δεκαπλήγῳ 
 πατάξαντα, τὸν ἐρυθρὰν θάλασσαν 
 διελόντα εἰς) διαιρέσεις ὑδάτων, (τὸν 
 διαγαγόντα αὐτοὺς ἐν μέσῳ ὕδατος 
 ws) ἵππον ἐν πεδίῳ, (τὸν τοὺς ἐχθροὺς 
 αὐτῶν καὶ ἐπιβούλους βυθίσαντα, 
 τὸν εἰς Μέρραν τὴν πικρὰν πηγὴν 
 
The Syrian Rite 
 
 στῦλον πυρὸς THY νύκτα πρὸς φωτισ- 
 μὸν καὶ στῦλον νεφέλης ἡμέρας πρὸς 
 σκιασμὸν θάλπους 
 
 XY > A \ > , 
 21 τὸν Ἰησοῦν στρατηγὸν ἀναδείξας 
 
 P. 19. 
 
 7 ὁ κύριος ἡμῶν καὶ θεὸς Ἰησοῦς 6 χρισ- 
 
 τὸς ὃς εἰς πάντα ὑπηρετησάμενός σοι 
 na a \ \ > A ” 
 
 τῷ θεῷ καὶ πατρὶ αὐτοῦ εἴς TE 
 δημιουργίαν διάφορον καὶ πρόνοιαν 
 κατάλληλον 
 
 TO νομικὴν ... προφητικοὺς ... ἀγγέλων 
 
 15. μελλόντων ὅσον οὐδέπω ἀπόλλυσθαι 
 
 εὐδόκησεν αὐτὸς γνώμῃ σῇ ὁ δημιουρ- 
 os ἀνθρώπου ἄνθρωπος γενέσθαι, 
 
 ΧΧΧΙΧ 
 
 , A 3 Ρ > , 
 
 γλυκάναντα, τὸν ἐς πέτρας) ἀκροτόμου 
 (καταγαγόντα ὕδωρ εἰς πλησμονήν, 
 τὸν στύλῳ νεφέλης καὶ στύλῳ πυρὸς 
 σκιάζοντα avrois) διὰ θάλπος ἄμετρον 
 καὶ φωτίζοντα (καὶ ὁδηγοῦντα) τοὺς 
 οὐκ εἰδότας ὅπου πορευθῶσιν, (τὸν ἐξ 
 οὐρανοῦ μαννοδοτήσαντα αὐτοῖς καὶ 
 ἐκ θαλάσσης κρεοδοτήσαντα) ὀρτυγο- 
 μήτραν: tb. 3 § τ (τὸν [sc. Moses] 
 τὴν ἐρυθρὰν θάλασσαν διῃρηκότα καὶ 
 ὡς τεῖχος τὰ ὕδατα ἔνθεν καὶ ἔνθεν 
 διαστήσαντα καὶ ws δι᾽ ἐρήμου ξηρᾶς 
 τὸν λαὸν ἠγηοχότα καὶ βυθίσαντα) 
 Φαραὼ καὶ τοὺς Αἰγυπτίους (καὶ πάν- 
 τας τοὺς) παρ᾽ αὐτῶν (μετ᾽ αὐτῶν, 
 
 \ , > ων A 
 τὸν γλυκάναντα πηγὴν αὐτοῖς) μετὰ 
 
 , Ν 3 > / 
 ξύλου (καὶ ἐκ πέτρας) ἀκροτόμου 
 (προαγαγόντα αὐτοῖς ὕδωρ) διψῶσι, 
 (τὸν ἐξ οὐρανοῦ μαννοδοτήσαντα 
 
 > »“"ὠο Ν 3 27 tf 
 αὐτοῖς καὶ) ἐξ ἀέρος (κρεοδοτήσαντα, 
 τὸν στῦλον πυρὸς ἐν νυκτὶ εἰς φωτισ- 
 μὸν καὶ ὁδηγίαν παρεχόμενον αὐτοῖς 
 καὶ) στῦλον (νεφέλης εἰς σκιασμὸν 
 ἡ μέρας) διὰ τὸν ἐξ ἡλίου φλογμόν 
 
 Hero 8 ὡς Μωυσῆς ἸΙησοῦ τῷ per’ αὐτὸν 
 
 στρατηγῷ 
 
 Eph. 15 ὃ κύριος ἡμῶν καὶ θεὸς ᾿Ιησοῦς 
 
 6 χριστός : ν. 20 § 6 θεὸν λόγον 
 ε , “ ~ > lal αἵ 
 ὑπηρετούμενον τῷ θεῷ αὐτοῦ καὶ 
 τὺ 3 -“ oe Uj 
 πατρὶ eis THY τῶν ὅλων δημιουργίαν : 
 Philad. 5 εἷς ὃ μεσίτης θεοῦ καὶ 
 ἀνθρώπων εἴς τε δημιουργίαν νοητῶν 
 Ν > Let \ , , 
 καὶ αἰσθητῶν καὶ πρόνοιαν πρόσφορον 
 καὶ κατάλληλον : vi. II § I ἕνα 
 δημιουργὸν διαφόρου κτίσεως διὰ 
 Χριστοῦ ποιητήν, τὸν αὐτὸν προ- 
 
 νοητήν 
 
 il. 55 § I τοὺς μετὰ τὸν νόμον δι᾽ ἀγγέλων 
 
 καὶ προφητῶν 
 
 Trall. 8 μέλλοντας ὅσον οὐδέπω ἀπόλλυ- 
 
 σθαι : vi, 18 § 5 μέλλοντας ὅσον 
 οὐδέπω θνήσκειν 
 
 vi. It ὃ I τὸν αὐτὸν εὐδοκήσαντα καὶ 
 
 ἄνθρωπον γενέσθαι : ii. 24. ὃ 2 εὐδό- 
 
 10 
 
 15 
 
 20 
 
 25 
 
 30 
 
 38 
 
 40 
 
 45 
 
en 
 
 10 
 
 20 
 
 40 
 
 xl 
 
 ε “ [1 \ , Ἐπ A 
 ὁ νομοθέτης ὑπὸ νόμους, 6 ἀρχιερεὺς 
 ἱερεῖον, ὃ ποιμὴν πρύβατον 
 
 18 ἐξευμενίσατο 
 τὸν ἑαυτοῦ θεὸν καὶ πατέρα 
 
 20 6 θεὸς λόγος 6 ἀγαπητὸς vids 
 
 21 κατὰ τὰς περὶ αὐτοῦ ὑπ᾽ αὐτοῦ προρ- 
 ρηθείσας προφητείας ἐκ σπέρματος 
 
 Δαβὶδ καὶ ᾿Αβραάμ, φυλῆς Ἰούδα 
 
 23 γέγονεν ἐν μήτρᾳ παρθένου ὃ διαπλάσ- 
 
 σὼν πάντας τοὺς γεννωμένους 
 
 BI / (gu 
 24 ἐσαρκώθη ὃ ἄσαρκος 
 
 ὁ ἀχρόνως γεννηθεὶς ἐν χρόνῳ γεγέν- 
 νηται 
 [2 ᾿ 4 , 
 
 πολιτευσάμενος ὁσίως καὶ παιδεύσας 
 ἐνθέσμως, πᾶσαν νόσον καὶ πᾶσαν 
 μαλακίαν ἐξ ἀνθρώπων ἀπελάσας, 
 σημεῖά τε καὶ τέρατα ἐν τῷ λαῷ 
 ποιήσας 
 
 πᾶοὰν NOCON ATA 12. 28 
 
 CHMEIA TE Kal TEPATA κτλ 
 
 ε / , Ν ΄ 
 
 ὁ τρέφων πάντας τοὺς χρήζοντας 
 τροφῆς 
 
 > al a 
 
 EMTITAWN TIAN κτλ 
 
 τὸ θέλημά σου ἐπλήρωσε 
 
 κατορθώσας 
 
 P, 20. 
 
 I ἀρχιερέων ψευδωνύμων καὶ λαοῦ παρα- 
 νόμου προδοσίᾳ 
 
 Introduction 
 
 κησεν ἐκ γυναικὸς αὐτὸν γεννηθῆναι 
 τὸν ποιητὴν ἀνδρὸς καὶ γυναικός : 
 vi. 22 ὃ 4 καὶ ἐγένετο ὃ νομοθέτης 
 αὐτὸς πλήρωμα νόμου: Philad. 9 
 οὗτός ἐστι... τὸ ἱερεῖον (cp. ii. 48 
 § 2): il. 20 ὃ 5, Philad. 9 ὃ ποιμήν. 
 With γνώμῃ σῇ cp. on 15. 3 
 
 il, 12 ὃ 3, vi. 22 ὃ 2 
 
 v. 6 § 6, I9 § 6, vi. 30 § 5 
 
 ii. 24 § 2 τὸν υἱὸν τὸν ἀγαπητὸν τὸν θεὸν 
 λόγον : iii, 1] ὃ μονογενὴς θεὸς 
 ὁ ἀγαπητὸς [vids]. Ορ. ν. το ὃ 3,6 
 
 Mar.-Ign. τ ἐκ σπέρματος Δαυεὶδ καὶ 
 ᾿Αβραὰμ κατὰ τὰς περὶ αὐτοῦ tr 
 αὐτοῦ προρρηθείσας φωνὰς παρὰ τοῦ 
 τῶν προφητῶν χοροῦ: Rom. 7 ἐκ 
 σπέρματος Δαυεὶδ καὶ Αβραάμ: vi. 11 
 8.3 ἸΙησοῦς 6 χριστὸς ὁ ἐξ Ιοὐδὰ ANa- 
 τείλὰς (Heb. vii. 14) 
 
 Trall, 11 ἀληθῶς γέγονεν ἐν μήτρᾳ 
 ὃ πάντας ἀνθρώπους ἐν μήτρᾳ δια- 
 πλάττων. διαπλάσσειν Vi. 11 ὃ 2 
 
 Eph. ἡ ὃ λόγος σὰρξ ἐγένετο, ὃ ἀσώματος 
 ἐν σώματι, ὃ (ἀπαθὴς) ἐν (παθητῷ) 
 σώματι, ὃ ἀθάνατος ἐν θνητῷ σώματι, 
 ἡ ζωὴ ἐν φθορᾷ. ἄσαρκος νὶ. 26 ὃ 2 
 
 Polyc. 3 (τὸν ἄχρονον) ἐν χρόνῳ 
 
 Magn. τι πολιτευσαμένῳ ὁσίως καὶ πᾶσαν 
 νόσον καὶ μαλακίαν θεραπεύσαντι ἐν 
 τῷ λαῷ καὶ σημεῖα καὶ τέρατα 
 ποιήσαντι ἐπ᾽ εὐεργεσίᾳ ἀνθρώπων: 
 
 vi. IT 8 1 πολιτευσάμενον ἄνευ 
 ἁμαρτίας: vill. 1 § 4: Smyrn.t, 6: 
 Trall. to 
 
 viii. 1 § 3 Philip. 5, Magn. 11 
 Magn. 11, Trail. 10 (both of our Lord) 
 Philip. 9 τὸν τρέφοντα πάντας τοὺς τροφῆς 
 
 δεομένους 
 iv.5 §2 
 (v.1§ 4). Cp.v. 19 § 6, viii. 1 § 4 
 
 iv. 2 ὃ 2, v. 7 § 15, vii. 31 § 2 
 
 ν. 18 § 2 ὑπὸ ψευδωνύμων iovdaiwy : viii, 2 
 § 1 Καϊάφας ὁ ψευδών. ἀρχιερεύς : 
 
The Syrian Rite 
 
 2 τοῦ τὴν κακίαν νοσήσαντος 
 3 ὑποστὰς σῇ συγχωρήσει παραδοθεὶς 
 
 Πιλάτῳ τῷ ἡγεμόνι καὶ κριθεὶς 
 
 6 κριτὴς καὶ κατακριθεὶς 6 σωτὴρ 
 σταυρῷ προσηλώθη ὃ 
 ἀπέθανεν 6 τῇ φύσει ἀθάνατος καὶ 
 
 ἐτάφη ὃ ζωοποιός 
 
 ἀπαθὴς καὶ 
 
 6 ἵνα πάθους λύσῃ καὶ θανάτου ἐξέληται 
 τούτους δι᾽ οὺς παρεγένετο καὶ ῥήξῃ 
 τὰ δεσμὰ τοῦ διαβόλου καὶ ῥύσηται 
 τοὺς ἀνθρώπους ἐκ τῆς ἀπάτης αὐτοῦ 
 
 9 καὶ ἀνέστη ἐκ νεκρῶν τῇ τρίτῃ ἡμέρᾳ 
 καὶ τεσσαράκοντα ἡμερῶν συνδια- 
 τρίψας τοῖς μαθηταῖς ἀνελήφθη εἰς 
 τοὺς οὐρανοὺς καὶ ἐκαθέσθη ἐκ δεξιῶν 
 σου τοῦ θεοῦ καὶ πατρὸς αὐτοῦ 
 
 13 ὧν δι᾽ ἡμᾶς ὑπέμεινεν 
 
 19 θρυπτόμενον 
 
 Pear. 
 
 I εὐχαριστοῦντες... ἐφ᾽ ois κατηξίωσας 
 
 αν 39 Ν᾽ Ν > la >) 
 4 σὺ ὃ avevdens θεὸς καὶ εὐδοκήσῃς ἐπ᾽ 
 αὐτοῖς 
 
 6 τὸν MAPTYPA τῶν πάθημάτων 
 
 ΧΙ 
 
 ν. 14 ὃ 5 συνέδριον παρανόμων : Trail. 
 
 10 ὑπὸ τῶν ψευδοϊουδαίων : Magn. 3 
 ψευδοϊερεῖς. προδοσία v.14 ὃ 5,15 81 
 
 vi. 5 8 I κακόνοιαν νοσοῦσιν 27 ὃ 3 
 
 Magn. τι τὸ πάθος ὑποστάντι καὶ πρὸς 
 τῶν χριστοκτόνων ἰουδαίων ἐπὶ 
 
 Ποντίου Πιλάτου ἡγεμόνος καὶ Ἡρώ- 
 
 δου βασιλέως καὶ σταυρὸν ὑπομείναντι 
 
 καὶ ἀποθανόντι : ii. 24. § 2 συνεχώρη- 
 σε παθεῖν τὸν τῇ φύσει ἀπαθῆ: 
 
 Trall, 10 ὑπὸ... Πιλάτου τοῦ Hye- 
 
 μόνος ὁ κριτὴς ἐκρίθη... κατεκρίθη 
 
 ἐσταυρώθη ἀληθῶς... ἀπέθανεν 
 ἀληθῶς καὶ ἐτάφη : Philip. 7 σταυρῷ 
 προσηλῶσθαι τὸν ἄναρχον τίνος συγ- 
 
 χωρήσαντος οὐκ ἔχω εἰπεῖν. Cp. ii. 
 59 ὃ 2, ν. 20 ὃ 5 
 
 il, 24 § 2 ὕπως τοὺς ὑποκειμένους θανάτῳ 
 ῥύσηται θανάτου : ii.35 § I (ἐρρύσατο 
 ὑμᾶς κύριος) τῆς δουλείας τῶν ἐπει- 
 
 Cp. vil. 30. 
 
 Trall. 9 καὶ ἀνέστη διὰ τριῶν ἡμερῶν ... 
 καὶ τεσσαράκοντα ἡμέρας συνδιατρί- 
 as τοῖς ἀποστόλοις ἀνελήφθη πρὸς 
 τὸν Πατέρα καὶ ἐκάθισεν ἐκ δεξιῶν 
 
 σάκτων δεσμῶν. 
 
 αὐτοῦ : viii. I § 4 καὶ ἀνέστη διὰ 
 τριῶν ἡμερῶν καὶ μετὰ τὴν ἀνά- 
 στασιν τεσσαράκοντα ἡμέρας παρα- 
 μείνας τοῖς ἀποστόλοις... ἀνελήφθη 
 πρὸς τὸν ἀποστείλαντα αὐτὸν θεὸν 
 καὶ πατέρα ἐπ᾽ ὄψεσιν αὐτῶν : cp. 
 v. 7§ 18, τὸ § 6, vi. τῇ § τι 30§ 5: 
 Magn. 11 
 
 iii. 19 ὃ 2 πληγὰς Kal σταυρὸν δι᾿ ἡμᾶς 
 ὑπομείναντος. Cp. Magn.11, Eph. 16 
 
 Philad. 4 εἷς yap ἄρτος τοῖς πᾶσιν ἐθρύφθη 
 (of the Eucharist) 
 
 Vii. 30 (εὐχαριστοῦντες). . . καὶ (ἐξομολο- 
 γούμενοι) ἐφ᾽ ois εὐεργέτησεν 
 
 vi. 20 § I (οὐ γὰρ θυσιῶν δέεται θεὸς) 
 ἀνενδεὴς ὑπάρχων τῇ φύσει ἀλλὰ... 
 εὐδοκῶν ἐπὶ ταῖς θυσίαις αὐτῶν 
 
 v. 1 ὃ 2 (τῆς μαρτυρίας τῶν παθημάτων 
 αὐτοῦ) : Rom. 5 τῶν ἑαυτοῦ παθη- 
 μάτων μάρτυρα 
 
 5 
 
 15 
 
 20 
 
 25 
 
 20 
 
 35 
 
 40 
 
 45 
 
xlii 
 
 or 
 
 15 4 
 
 28 
 
 25 30 
 
 ἀφέσεως... τύχωσι 
 Γ, c , a 
 πνεύματος aylov πληρωθῶσιν 
 ἄξιοι τοῦ χριστοῦ σου γένωνται, ζωῆς 
 αἰωνίου τύχωσι 
 
 σοφίσας πνεύματος ἁγίου πληρώσῃς 
 
 Ἐ 22; 
 Βὰοίλειον ἱεράτεγμὰ KTA 
 ἀνελλιπῶς 23.3 
 πάσης αἰσθητῆς καὶ νοητῆς φύσεως 
 ἀτρέπτους ἀμέμπτους ἀνεγκλήτους 
 
 P. 23. 1-6. 
 ἀτελευτήτους 
 P26, 
 
 καθωσιωμένων 
 
 τὰ ἀγνοούμενα ἀποκάλυψον, τὰ λεί- 
 TovTa προσαναπλήρωσον, τὰ ἔγνωσ- 
 μένα κράτυνον...τι τὰ πεπλανημένα 
 ἐπίστρεψον 
 
 τοὺς νεοτελεῖς βεβαίωσον 
 
 ὁ τόποις μὴ περιγραφόμενος 
 
 ὁ φύσει ἀναλλοίωτος 
 
 λογικαῖς φύσεσιν 
 
 Introduction 
 
 ii. 18 § 3 ἀφέσεως Tevédpevor 
 
 Smymn. 13 πεπληρωμένοι πνεύματος ἁγίου 
 
 Philad. 3 ἄξιοι (Ἰησοῦ Χριστοῦ) γενόμενοι 
 σωτηρίας αἰωνίου τύχωσιν : Smyrn.6 
 ζωῆς αἰωνίου οὐ τεύξεται 
 
 Eph, 4 σοφισθέντες ὑπὸ τοῦ πνεύματος 
 
 (ii. 25 § 10), ili. 15 8 6: Philad. 4 
 vi. 19 § 1: Eph, 11 
 
 See on 15. 6 
 
 See on 12, 18 
 
 v.7§4 
 
 ν. 14 § 6 καθοσίωσιν 
 
 Cp. ii. 6 § 7 τοὺς ἀγνοοῦττας διδάσκετε, 
 τοὺς ἐπισταμένους στηρίζετε, τοὺς 
 πεπλανημένους ἐπιστρέφετε 
 
 v. 6 § 3 (τοὺς νεοφωτίστους) βεβαιοῦμεν 
 
 Cp. vi. 27 § 2 μὴ ἐν τόπῳ ov (of the Holy 
 Ghost) 
 
 Cp. Philip. 5 τὸν τῇ φύσει ἄτρεπτον (of 
 the Son) 
 
 Cp. Trall. 9 τῶν ἀσωμάτων φύσεων : ii. 
 56 § τ αἱ ἐπουράνιαι φύσεις. 
 
 30 
 
 a 
 σι 
 
 40 
 
 (4) There is the same large use of Scripture, both in strings of quotations (see 
 esp. 6. 15-30: 9. 2-16: 12. 10-31: of course the usual formulae of quotation 
 are not to be expected in prayers) and in series of examples (17. 15-18. 21), 
 with the characteristic use of epithets and titles (17. 16, 23, 27, 31 : 18.11: 
 20. 4: 27.1), as well as a great deal of scriptural language worked into the 
 text. The quotations which occur elsewhere are noticed in the parallels above : 
 some of them are noticeable, p. 5. 22: 12. 19, 28: 18. 11 : 19.27: 21.6. (5) 
 Most of the theological characteristics reappear: 6 μόνος ἀληθινὸς θεός 5. 15: 
 τῶν ὅλων κύριος 5. 17, δέσποτα τῶν ὅλων 9. 2 (not θεὸς τῶν ὅλων : and as in the 
 rest of vii and viii, except viii. 47 epil., ὁ ἐπὶ πάντων θεός is not used): θεὸς μονο- 
 yevns 6. 28: θεὸς λόγος 15. 4: 19. 20: πρωτότοκος πάσης κτίσεως 15. 4: IQ. 21: 
 the ‘ service’ of the Son is put emphatically 19. 7 54. as in v. 20 § 5, cp. 19.τ6: 
 and the operation of the Father ‘through’ the Son is strongly marked 5. 18: 
 1.39. 4: ἘΔαΤ: ἀπ 3, ἡ 1 τὸ; 258 (0Ρ- ἵν Τ2οον- 7 ὃ 15: Ὁ] τ΄ δ yoces) 
 and ὁ θεὸς καὶ πατὴρ τοῦ χριστοῦ and the like are common, 5. 16: 15. 10: 
 19. 8, 18: 25. 29: and παῖς is used of the Son 25. 30: 27. 10, cp. viii. 47 epil.: 
 while the liturgy shares with the Epistles the common use of ἀγέννητος of the 
 Father (5.15: 14.27, 32), and of θεός absolutely of the Son (9.17: 13.2: I9. 7, 
 
The Syrian Rite xliti 
 
 18: 24.7). Our Lord’s highpriesthood 15. 5: 19.17. Ὁ παράκλητος of the 
 Holy Ghost 5. 17 (the ‘ witness’ does not appear: and there is no commemora- 
 tion of the Holy Ghost where it might be expected in the Thanksgiving, Ρ. 15: 
 indeed the mention of the Holy Ghost is for the most part incidental). The 
 denial of our Lord’s human soul is wanting, but it may be noticed that the soul 5 
 is not mentioned in 19. 15-25, where the σάρξ is twice alluded to (in vi. 26 
 § 1, where alone in i-vi the compiler’s heresy appears, the meaning of ἐκ ψυχῆς 
 kal σώματος might escape notice were it not made quite explicit in pseudo- 
 Ignatius). There is an implicit antignostic polemic in 12, 11-13: 14. 29-15. 1: 
 26. 29-27. 2: creation and providence are characteristically combined in 15. 7-9: 10 
 1g. 8 sq.: baptism ito the death of our Lord occurs only in the deacon’s 
 suffrage 7. 6, where however it may be an addition of the compiler’s: and 
 naturally the sabbath is not dwelt upon (but it is emphatically commemorated 
 in the thanksgiving in vii. 36). 
 
 If the thanksgiving in vii. 33 sqq. be compared in detail with the prayers of 15 
 the liturgy the impression will be confirmed that both are by the same hand 
 and this the hand of the compiler. It will have been noticed that there seem 
 to be no important parallels between the commemoration of creation (15. 
 15-16, 17, and vii. 33 544.) and the compiler’s work elsewhere. This is accounted 
 for by the absence of occasion for such description elsewhere, while here no 20 
 doubt it corresponds to and is occasioned by the practice of the church, 
 
 We conclude therefore that the Clementine Liturgy is con- 
 structed on the Antiochene scheme and includes the Antiochene 
 diakonika, worked over and expanded by the compiler of the 
 Apostolic Constitutions, who is also the pseudo-Ignatius, and 25 
 filled in with prayers which, whatever sources they may 
 include, are very largely the work of the same compiler. 
 
 It will be seen that, according to this analysis, the compiler in filling in the 
 traditional scheme with matter substantially of his own composition has only 
 done what was presumably within the competence of any bishop in the 30 
 exercise of his zus liturgicum. Other analyses of sources have been proposed, 
 but mostly without regard to the literary affinities of the liturgy with 4 C. and 
 pseudo-Ignatius on the one hand and with S. Chrysostom’s quotations on the 
 other. They are based mainly on certain inconsistencies, real or apparent, in 
 the text. Dr. Probst in Liturgie d. drei ersten christlichen Jahrhunderte Tubing. 35 
 1870, pp. 276sqq. notices (a) the inconsistency between 13. 26-30 referring to 
 the kiss of peace, and the preceding paragraph 5-21 in which he finds signs of 
 a later origin: (8) the rubric 23.13 and the following litany as to which he 
 asserts that κηρυσσέτω cannot apply to the recitation of the litany, while a litany 
 in this position is otherwise unattested in early writers. Accordingly he con- 40 
 cludes that two documents have been combined, the line of division running 
 between 23.13 and 14, and that 13. 5-21 is an insertion in the first document 
 due to the editor. Brickner in Theol. Studien u. Kritiken 1883, pp. 1-32 notices 
 
Io 
 
 15 
 
 20 
 
 30 
 
 35 
 
 40 
 
 45 
 
 xliv L[ntroduction 
 
 (a) the inconsistency between 13. 26sqq. and pp. 3-9, which it seems to repeat, 
 (8) the repetition of the intercession, pp. 21-23. 9-12, (γ[ὺ) some inconsistencies 
 of terminology. He concludes that the editor had before him two complete 
 but divergent liturgies, which he selected and combined, 3. 3-13. 23 and 23. 13-27. 
 14 belonging to one document, 13. 16-23. 11 to the other. Kleinert in the same 
 no. of Theol. Stud. τι. Knit. pp. 33-52 contends for three documents, (a) a rubrical 
 scheme reproduced by the Egyptian document Append. A 1, which is prior to 
 A.C., (8) an éricxoros-document, the source of all the prayers rubricated with 
 ἐπίσκοπος, (7) an apxrepeds-document from which are derived the prayers rubri- 
 cated with ἀρχιερεύς : and he finds differences of character between the two 
 latter. A writer in the Church Quarterly Review 27, April 1882, pp. 37 544. 
 postulates three documents at least, one covering 3. 2-13. 22 and perhaps 23. 13 
 to the end, the second 7. 3-26 inserted in the first, and the third the passages 
 rubricated with ἀρχιερεύς ; grounding his view on the inconsistencies and on the 
 theological character of the dpy:epeds-passages with their implied anti-valentinian 
 polemic. These theories could not be adequately discussed apart from liturgical 
 considerations, for which this is not the place. It is sufficient to say here (1) 
 the most serious difficulty is that of the relation of 13. 25-32 to the preceding 
 dismissals &c.; but it is possible that the difficulty existed in the compiler’s 
 rubrical source, whether that source was a written document or the practice 
 of his church: in other words, the simpler dismissals &c. may have been 
 already in the latter half of the fourth century merely a survival, deprived of 
 their significance by the development of the more elaborate forms. It must be 
 remembered, and these critics seem to forget it, that on any supposition the 
 editor was describing with whatever freedom what was continually before his 
 own eyes and those of his readers, and the last place in which to look for 
 gratuitous incoherencies in practical directions is in a work where the author 
 has so free a hand, unless it be supposed that the inconsistencies would justify 
 themselves as corresponding to something in current practice. And in fact 
 there is some trace of such inconsistency in 5. Chrysostom’s allusions to his 
 own rite: see p. 473. 20-23 and note. (2) Inconsistencies of terminology can 
 be explained : (a) the figurative εὐνοῦχοι 11. 3 is as natural in a prayer as ἀσκηταί 
 25.3 is ina rubric, (8) the same explanation is applicable to χειμαζόμενοι 22. 19 
 as compared with ἐνεργούμενοι 5. 31, &c., and besides χειμαζόμ. is characteristic 
 of the compiler (see above), whereas évepy. occurs only in diakontka, (7) ὑπηρεσία 
 ΤΟ. 28, as abstract and appropriate with διακονία, as comp. with ὑποδιάκονος 22. 1 
 &c., has already been noticed, and again ὑὕπηρ. occurs only in diakontka, (δ) 
 ἀρχιερεύς 12. 9 and 14. 9-24 as comp. with ἐπίσκοπος elsewhere may be only an 
 accidental variation (cp. ii. 57, where émiox., ἱερεύς and ἀρχίερ. are used indiscrimin- 
 ately), while ἀρχιερ. is characteristic of the compiler (see above), who is perhaps 
 alone in using it in this sense at so early a date (and it is likely that the condi- 
 tions of the fourth century would first give rise to its use), and it only occurs 
 in immediate connexion with what we have seen reason to believe is mainly 
 the compiler’s work, except in 14. 12-20, where he has almost certainly inserted 
 it, for it does not occur in the corresponding passage of Can. Hippol. and the 
 
The Syrian Rite xlv 
 
 sahidic (p. 463. 16 sqq.), while the ethiop. has épiskdpds. (3) The internal 
 difference in the character of the prayers is imaginary, except in so far as they 
 are severally appropriate to their occasion: of course there is more scope for 
 the expansion of theological ideas in the Thanksgiving than elsewhere ; while 
 the antignostic polemic is a marked characteristic of the compiler of A.C. (4) 5 
 Dr. Probst is wrong as to facts: xknpuacérw 23. 13 is the technical word in such 
 a connexion (see below p. 524 n. 8), and in fact it is so used 7. 27; while there 
 are traces of a litany like that of p. 23 in S. Chrys., see p. 475. 1-9 and note: 
 cp. p. 533. 3, 57: 62. 8 sqq.: 97. 7 sqq.: 138, 19 sqq. Thus the grounds for 
 discrimination of documents on these lines are insecure, while the inconsistencies ΤῸ 
 in the text, such as they are, are accounted for in the distinction adopted above. 
 It follows further that prima facie no significance whatever 
 in point of date or of geographical range can be claimed for 
 the Clementine Liturgy larger than that of the Syrian rite 
 generally, as represented e. g. by 5. Chrysostom’s Antiochene 
 writings, and that its main value lies in its filling out in detail 
 the outline derived from the Syrian writers of the fourth 
 century; while as to origins it presents precisely the same 
 problems as do the indications of those writers: as a pheno- 
 menon to be accounted for it is simply co-ordinate with 
 Appendix C. 
 
 “-ι 
 
 5 
 
 τὸ 
 
 ο 
 
 Its claim to a larger significance must be established, if at all, on other con- 
 siderations than those hitherto dealt with: but such other considerations do 
 not belong to this place. The most elaborate work on the subject is Probst 
 op. cit., which is an attempt to show that it approximately represents the liturgy 25 
 or at least the anaphora of the whole church throughout the antenicene period. 
 See the summary in Bickell Messe τ. Pascha Mainz 1872, pp. 29sqq. The 
 writer in the Church Quarterly Review, 27, pp. 41-47, contends for the early 
 date of the dpxrepeds-document. At this point two remarks may be made on 
 both of these essays: first, that both ignore the literary relation of the liturgy 30 
 to A.C. generally and to the pseudo-Ignatian epistles, whereas this relation 
 puts at least some of the marks of antiquity in a new light and shows that they 
 are the antiquarianisms of the compiler: and secondly, that parallels quoted 
 from earlier writers, while they may indicate the sources of the compiler’s 
 several ideas, as they certainly illustrate them, prove nothing as to the antiquity 35 
 of the prayers in which they are combined. Dr. Bickell of. cit., in his attempt 
 to find the origin of.the christian anaphora in the jewish paschal ritual, assumes 
 Dr. Probst’s conclusions as established: but his argument is equally satisfactory 
 —or unsatisfactory—apart from this assumption. 
 
 § The Clementine liturgy is mentioned, perhaps by Leontius of Byzantium 40 
 (fl. 531) in c. Eutych. et Nestor. iii. το (Migne P. G. Ixxxvi 1368 c) under the title 
 ἡ τῶν ἀποστόλων ἀναφορά, and in [S. Proclus] de traditione divinae missae (1b. lxv. 
 849 B), of uncertain date. After Nicetas Pectoratus c, Latinos (7b, cxx. 1017 CD, 
 
xlvi L[ntroduction 
 
 IOIQC, Io20D) in about 1054, the Constitutions seem to have been neglected 
 until their publication in 1563 (Ueltzen p. xi, Funk p. 2), but the liturgy is 
 quoted in the eleventh or twelfth cent. by Nicolas of Methone in de corpore et 
 sanguine Domini (Migne P. G. lxxxv. 514 Ὁ) and in the fifteenth cent. probably 
 5 from Nicolas by Mark of Ephesus de corp. οἱ sang. Dom. (tb. clx. 10808) and 
 Bessarion de sacramento Eucharistiae (tb. clxi. 500 Ὁ, 514 CD, 517 D). The frag- 
 ment (=p. 20. 13-21. 8 below) in Bodl. Misc. graec. 134 f.25: b and Paris Suppl. 
 graec. 343 f. 94 (both of the sixteenth cent., written by Constant. Palaeocappa) 
 also seems to be derived from the tract of Nicolas of Methone, which is con 
 10 tained in both these mss. 
 The Clementine liturgy apart from A.C. was printed in Ἢ θεία λειτουργία 
 Tov ἁγίου... Μάρκου Paris 1583, pp. 71 sqq. (no doubt from ed. 1563); in Daniel 
 Cod. lit. iv. pp. 48-791 and in Neale The Liturgy of S. Clement Lond. 1858 
 (both from Cotelier’s text). Lebrun Explication iii. pp. 76-98 gives a French 
 15 version: Neale The Liturgies of S. Mark &c. Lond. 1859 (Neale and Littledale, 
 1868 &c.) an English, and Probst Lit. d. drei ersten christlichen Fahrhunderte 
 pp. 258-275, a German version. On the liturgy, besides the authorities already 
 alluded to, see Cotelier’s notes on A.C. viii in SS. Patr. Apostol. Amstelod. 
 1696 (Clericus-Coteler., Antw. 1698, pp. 392-406), Drey Neue Untersuch. tiber d. 
 20 Konstit. τι. Kan, d. Apostel Tibing. 1832, pp. 106-112, Daniel 2ι. 5. pp. 42-48 and 
 notes below the text pp. 48-79. 
 
 2. The order of the Liturgy in the second book. 
 
 Of the two chapters, 57 sq., given below, the greater part 
 
 of 57 δὲ 2-11 and of 58 belongs to the Didaskalia, and has only 
 
 25 been worked over and slightly modified by the compiler ; while 
 
 57 δὲ 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. 23-30. 41, except a part of the rubrics p. 30. 
 30 1-12, is the interpolator’s. 
 
 In the rubrication 28. 1-29. 22 the principal modifications are in the following 
 passages: 28, 1-12 derived from Didask. 12 and in your assemblies in the holy 
 churches assemble with all becoming decencies and appoint places for the brethren 
 carefully. And in reverence for the presbyters let there be a place set apart on 
 the east side of the house: and let the throne of the bishop be set in the midst of 
 them and let the presbyters sit with him. And again on the second east side of 
 the house let the lay men sit, for so τέ is required that on the east side of the house 
 should be seated the presbyters with the bishops ; and behind, the lay men, and then 
 the women. The changes here are mainly the insertion of (1) the figure of the 
 40 ship and its crew, apparently from the Clementines, Ep. Clem. ad Jac. 14 (Cotel. 
 
 i. 609), (2) of the sacristies and the deacons’ vestments, (3) of the doorkeepers, 
 
 cp. ii. 25 ὃ 12, 28 § 2, vi.17 ὃ 2. Ρ. 28. 12-14 from and let the other [deacon] 
 
 3 
 
 σι 
 
The Syrian Rite xl vil 
 
 stand outside at the door and let him observe them that enter: and afterwards when 
 ye offer let them minister together in the church: 29. 8 from if he ts not willing 
 to offer at least let him speak over the chalice: but if while ye are sitting, δα. Here 
 the regulations are simply altered by the interpolator. 
 
 In the liturgical order (1) p. 30. 1-10 is derived from Didask. 12 that when ye 
 stand up to pray the leaders may stand in front, and behind them the lay men 
 and then again the women. For it is required that ye pray towards the east, as ye 
 know it ts written O sing praises unto God who rideth on the heaven of heavens in 
 the cast. But of the deacons let one of them stand continually by the offerings 
 of the eucharist. (2) The rest is independent of Didask. except in so far as 
 certain points are alluded to elsewhere: ii. 39 §§ 2 sq.=Didask. 10 (the 
 bracketed words belong to Didask.) (ws τοὺς ἐθνικοὺς ὁπόταν θέλωσι μετανοεῖν καὶ 
 ἐπιστρέφειν ex τῆς πλάνης εἰς ἐκκλησίαν προσδεχόμεθα ὕπως τοῦ λόγου ἀκούωσιν, οὐ 
 μὴν κοινωνοῦμεν αὐτοῖς ἄχρι τὴν σφραγῖδα λαβόντες τελειωθῶσιν᾽ οὕτως καὶ τοῖς τοιού- 
 τοις [sc. penitents] μέχρις οὗ μετανοίας καρπὸν ἐπιδείξωσιν) ἐπιτρέπομεν (εἰσέρχεσθαι 
 ὅπως τοῦ λόγου ἀκούοντες μὴ τελείως ἄρδην ἀπόλωνται, μὴ κοινωνείτωσαν δὲ ἐν τῇ 
 προσευχῇ ἀλλ᾽ ἐξερχέσθωσανῚ) μετὰ τὴν ἀνάγνωσιν τοῦ νόμου καὶ τῶν προφητῶν καὶ τοῦ 
 εὐαγγελίου (ὅπως) διὰ τοῦ ἐξιέναι ἐπιβελτιωθῶσι τὴν ἀναστροφὴν τοῦ βίου σπουδά- 
 ζοντες περὶ τὰς συνάξεις ἀπαντᾷν ὁσημέραι καὶ (τῇ δεήσει) σχολάζειν: 54 ὃ τ- 
 Didask. 11 (διὰ τοῦτο ὦ ἐπίσκοποι) [sc. in order that your offerings and your prayers 
 may be accepted] μελλόντων (ὑμῶν εἰς προσευχὴν ἀπαντᾷν), μετὰ THY ἀνάγνωσιν 
 καὶ τὴν ψαλμῳδίαν καὶ τὴν ἐπὶ ταῖς γραφαῖς διδασκαλίαν (6 διάκονος) ἑστὼς πλησίον 
 ὑμῶν (μετὰ ὑψηλῆς φωνῆς λεγέτω Μή τις κατὰ Tiwds), μή τις ἐν ὑποκρίσει, (ἵνα ἐὰν 
 εὑρεθῇ ἐν τισὶν ἀντιλογία) συνειδήσει κρουσθέντες (δεηθῶσι) τοῦ Θεοῦ (καὶ διαλλαγῶσι 
 τοῖς ἀδελφοῖς). (3) There are marks of the compiler’s hand: the apostolic 
 fiction 29. 30-36: characteristic words παρακαλεῖν συμφώνως ἀθετεῖν ἀποβάλλειν 
 ὑπηρετεῖσθαι ἀρχιερεύς (= bishop) κυριακός ἀμύητος : passages parallel with his 
 work elsewhere, 30. 6 τῆς ἀρχαίας νομῆς ii. 41 § 2: 33. 7 ἀθετήσας... ἀπεβλήθη 
 see above on 17. 4: 30. I1 ὑπηρετούμενοι μετὰ φόβου Tars.g: 30. 14, ii. 54 
 § r above: 30. 17 δολίως ὡς κτλ ν. 14 § 5 [Sods τὸ] δόλιον φίλημα: 30. 38 
 ws βασιλέως σώματι Vi. 30 ὃ I THY ἀντίτυπον TOU βασιλείου σώματος... εὐχαριστίαν : 
 the use of Scripture 29. 38: 30. 6, 17, 25 566. 
 
 Thus the body of rubrics relating to the ordering of the 
 congregation is substantially derived from the Didaskalia and 
 belongs to the first half of the third century: the liturgical 
 order is the compiler’s and is of the latter half of the fourth 
 century. 
 
 The corresponding arabic and ethiopic is in cap. τὸ of the respective Didas- 
 kaliae: see ms. Bodl. Hungtingt. 31 ff. 88b 544. : Platt The ethiopic didaskalia, 
 Pp. 93-98 (eth. and eng.).. 
 
 Io 
 
 4 
 σι 
 
 20 
 
 τ᾿ 
 cre 
 
 30 
 
 35 
 
 40 
 
xl vili L[utroduction 
 
 B. Tue Greek Liturcies 
 1. Lhe Liturgy of S. James 
 
 i, The Printed Text. 
 AEITOYPTIAI TON ATION TIATEPON ᾿ἸΙακώβου τοῦ ἀποστόλου καὶ ἀδελ- 
 5 φοθέου, Βασιλείου τοῦ μεγάλου, ᾿Ιωάννου τοῦ χρυσοστόμου Parisiis ap. 
 Guil. Morelium 1560. 
 The origin of this text of 5. James, which has become the fextus receptus, 
 is unknown. It is reproduced in Fronto Ducaeus Biblioth. vet. patrum t. ii, 
 Paris 1624: in H OEIA ΛΕΙΤΟΥΡΓΙΑ TOY ATIOY IAKQNBOY TOY ATOSTOAOY: 
 
 10 ἐκτέθηται παρὰ τῇ ἱερᾷ τῶν φίλων ἐυνωρίδι. EN TH SAAAKATH Venetiis 1645: 
 in J. A. Fabricius Cod. apocr. N. T. p. iii, Hamb. 1719: J. A. Assemani Cod. 
 liturg. eccl. univ. t. v, Romae 1752; W. Trollope The greek liturgy of S. James 
 &c. Edinb, 1848: J. M. Neale Tetralogia liturgica Lond. 1849, The liturgy of 
 S. James Lond. 1858: H.A. Daniel Cod. lit. eccl. univ. in epit. redactus t. iv, Lips. 
 
 15 1853: Neale and Littledale The greek liturgies Lond. 1858. Also [Bp. Rattray] 
 The ancient liturgy of the church of Jerusalem, being the liturgy of St. James freed 
 Srom all later additions ... with an english translation, notes 1744: Bunsen Analecta 
 antenicaena iii, Lond. 1854 (the anaphora omitting all that is not common to the 
 syriac with the greek). 
 
 20 A Latin collection generally corresponding to the greek above was issued in 
 the same year: Liturgiae sive missae ss. patrum Iacobi apostoli et fratris Domini, 
 Basilii magni e vetusto codice latinae tralationis, Ioannis Chrysostomi interprete 
 Leone Thusco ... Parisiis ap. Guil. Morelium 1560, Antwerpiae ex officina 
 Christophori Plantini 1560, and again Antwerpiae in aedibus Ioannis Stelsii 
 
 25 1562. The version of 3, James was reproduced in Biblioth. ss. patrum Paris 
 1575 t. iv, Paris 1589 t. vi: Magna biblioth. vet. patr. Colon. 1618 t.i: Biblioth. 
 vet. patr, Paris 1624 t. ii: Maxima biblioth. vet. patr. Lugdun. 1677 t.i: Fabricius 
 and Assemani τ. s. English translations in T. Brett A collection of the principal 
 liturgies Lond. 1720: Rattray u.s.: Neale History of the holy eastern church: 
 
 30 itrod. Lond, 1850 pp. 531-701 (anaphora): Neale and Littledale The liturgies 
 of SS. Mark, James . . . transl. with introd. and appendices Lond. 1868 &c. (1st 
 ed. by Neale 1859): Antenicene christian library xxiv, Edinb. 1872. German in 
 Probst Liturgie αἰ. dret ersten christlichen Jahrhunderte Tibingen 1870, pp. 295-318. 
 
 J. A. Assemani Codex Liturgicus ecclesiae universae, t. v, 
 35 Romae 1752, pp. 68-99, eadem missa S. Jacobi ex antiquo 
 mss. messanensi quod nondum lucem aspexit. 
 On this text see below under ms. A. Neale Introd. p. 325 calls it ‘ the Sicilian 
 liturgy.’ 
 C. A. Swainson The Greek Liturgies chiefly from original 
 
 40 authorities Cambridge 1884, pp. 214-332, where S. James is 
 printed from four mss. (Messanensis, Rossanensis, Paris Graec. 
 
The Syrian Rite xlix 
 
 2509 and Paris Suppl. graec. 476) with collations of the receptus 
 in the margin, 
 
 On the mss. see below A,B, F,D, It is unfortunate that so important an 
 addition to materials is marred for purposes of the criticism of the text by 
 
 inexactness of collation, and for purposes of comparison by a perplexing 
 rearrangement of the paragraphs in the several columns. 
 
 Dionysios Latas archbp. of Zante Ἢ θεία λειτουργία τοῦ ἁγίου 
 ἐνδόξου ἀποστόλου ᾿Ιακώβου τοῦ ἀδελῴφοθέου καὶ πρώτου ἱεράρχου τῶν ‘Iepo- 
 σολύμων ἐκδοθεῖσα μετὰ διατάξεως καὶ σημειώσεων Zante 1886. 
 
 For this edition, the purpose of which was to eliminate the byzantine 
 accretions in the current Zante text and to reorganize the rubrication, the late 
 archbishop consulted some mss. in western libraries as well as those in Zante 
 and made use of the printed ¢extus receptus; but its aim was practical, to supply 
 a book for use in the celebration of the liturgy traditional in Zante on 8. 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 : the editor appears to have 
 
 rewritten the rubrics, In general character it corresponds with the fextus 
 veceplus. 
 
 ii. Manuscripts. 
 
 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 
 and part of the verso. Printed in Assemani pp. 68-99 (with 
 only the cues of the prayers already given in the receptus), 
 Daniel iv pp. 88-133 (from Assemani), Swainson pp. 224-328 
 (first col.: complete, from a new collation). 
 
 On the ms. see Assemani pp. xxxvili-xlix, Swainson p. xviii. It has become ; 
 
 further mutilated since Monaldini copied it for Assemani in 1749. Its text now 
 corresponds to pp. 34. 21 5-39. 12 a, 45. Io α to the end of the text below. 
 Its most substantial difference from the text below is a long series of com- 
 memorations after 57. 7. Its date is approximately fixed by the names of the 
 patriarchs commemorated, which indicate 983 (Swainson p. 301: but Matrangas 
 in the Messina catal. gives ro12). Its source ought to be fixed by the name of 
 ‘Eneas the apostolic and first of the bishops’ p. 294, and Lydda (Acts ix. 33) 
 suggests itself : but Zenas one of the seventy is traditionally the first bishop of 
 Lydda (Lequien Or. christ. iii. 581), and there seems to be no tradition as to 
 
 5 
 
 Ὁ 
 οΟ 
 
 Aeneas. It certainly does not belong to Jerusalem, and its special interest in 40 
 
 Sinai, p. 296, perhaps indicates Pharan, the original see-town of Sinai, as its source. 
 
en 
 
 20 
 
 [Ὁ 
 σι 
 
 . 
 
 w 
 σι 
 
 ] Introduction 
 
 B. Rome, Biblioth. Vaticana. Vat. gr. 1970 olim Basilanus 
 cryptoferratensis ix. Parchment, thirteenth century, containing 
 S. Chrysostom, Presanct., S. Peter, S. Mark and S. James. 
 S. James is printed in Swainson pp. 214-330 (second col.) ; 
 notes of variants in latin in Assemani pp. 400-408, and thence 
 in Daniel iv, pp. 88-133. 
 
 On the ms. see Batiffol L’abbaye de Rossano Paris 1891, pp. 51, 75, 84; 
 Assemani p. 398 sq.; Renaudot i. p. 116 (ed. 1847); Swainson pp. xv sqq. 
 Its text is of the same type as A. Among the living it commemorates ‘ our 
 patriarch’ unnamed (p. 280), and among the dead the latest patriarch of 
 Jerusalem commemorated (p. 294) is Orestes who sat 995-Iot0 c., the latest 
 
 of Antioch (p. 296) Theodosius who sat c. 1075: the text therefore seems to 
 be of the eleventh century. No bishop is commemorated: it therefore 
 
 probably belongs to Jerusalem. 
 C. Rome, Biblioth. Barberina. MS.vi. 10. Paper, sixteenth 
 or seventeenth century, fo. Unpublished. 
 The armorial bearings in the title indicate that it was written for a Barberini. 
 
 It is frequently corrected by a second hand. The text is closely akin to B, and 
 since the same names are commemorated the two mss. must be nearly related 
 
 in genealogy. 
 
 Ὁ. Paris, Biblioth. Nationale. Suppl. graec. 476. Paper, 
 fifteenth century, containing S. James f. 1, S. Peter f. 35 v. 
 S. James is printed in Swainson pp. 215-332 (fourth col.). 
 
 On the ms. see Omont Jnventaive sommaire des mss. grecs de la Bibl. Nat. iii. 
 Paris 1888, p. 267: Swainson p. xxv. Its text is of the same general type as 
 the preceding, but has many peculiarities. It commemorates among the living 
 ‘our father the patriarch’ (p. 281) and ‘our bishop’ (p. 289) both unnamed, 
 and among the dead ‘the archbishops’ of Jerusalem (p. 295), the last being 
 Leontius who was sitting between 1187 and 1193, and it has a suffrage for 
 pilgrims at the holy places (p. 285): hence its text seems to be of the late 
 twelfth century, and belongs to Palestine. 
 
 E.Catro, Library ofthe Orthodox Patriarchate. Description? 
 
 Date? 
 
 Of this ms. I have seen only a copy, which I owe to the kindness of 
 the Metropolitan of the Pentapolis, and have no information as to its date 
 and character. Its text is of the same type as the foregoing and is in some 
 points akin to D in particular. It contains no indication of date or provenance. 
 
 Ε΄. Paris, Biblioth. Nationale. Graec. 2509. Paper, fifteenth 
 century, containing zter alia S. James f. 194, S. Basil f. 210 v, 
 S. Chrysostom f. 231 and Presanct. f. 237. S. James is printed 
 in Swainson pp. 215-332 (third col.) and below. 
 
The Syrian Rite li 
 
 On the ms. see Omont Jnventaire ii. p. 274, Swainson p. xxv. Its text differs 
 from the foregoing chiefly in the shortening of the intercession by the omission 
 of the particular commemorations and in containing fewer byzantine insertions. 
 The ms. is not a ritual book, and its source therefore may well be much older 
 than itself, and such data as it supplies suggest the beginning of the twelfth 
 century. John the patriarch (34. 20, 36. 31) may be John IX of Constantinople, 
 1111- 1134; Theodulos the archbishop (34. 22) Theodulos of Thessalonica who 
 was archbishop under Alexios Komnenos and died before 1134; the βασιλεῖς 
 (55. 13) John II Komnenos and Irene 1118-43, and the βασίλισσα Irene widow 
 of Alexios. If this be so, the text belongs to the province of Thessalonica. 
 
 G. Paris, Biblioth. Nationale. Suppl. graec. 303. Paper, 
 sixteenth century, fo., written by Constantine Palaeocappa for 
 the cardinal Charles of Lorraine, 1554-1574. Contains S. James 
 f. το, S. Basil f. 58, 5. Chrysostom f. 89, anda collection of various 
 tracts ἄς. on the mass. Unpublished. 
 
 On the ms. see Omont Jnventaire 111. p. 246, Swainson pp. xxxili sq. _ Its text 
 is approximately that of the vecepfus, but Dr. Swainson is wrong in concluding 
 that it is the copy from which the editio princeps was printed. This it certainly 
 is not: notably it does not contain the curious lections-rubric of the veceptus*. 
 Nor is there any reason for supposing, with Swainson, that it is derived from F. 
 It contains nothing to indicate its source or the, date of its exemplar. 
 
 H. Oxrorp, Bodleian Library. Miscel. graec. 134. Paper, 
 sixteenth century, la. fo., also written by Const. Palaeocappa, and 
 apparently, from the frequent occurrence of the english royal 
 arms, for Henry VIII. A theological catena including S. James, 
 f. 240. Unpublished. 
 
 The text is of the same type as G but not identical with it. It has no 
 indication of date or origin. 
 
 In Cambridge Ff. iv. 2, ff. 294-7, and in Paris Suppl. graec. 143, ff. 91-94, both 
 written by Palaeocappa, are fragments, of which the former (= pp. 51. 6-54. 21 
 below) gives a text closely akin to H; the latter (=pp. 51. 6-54. 16) differs from 
 both G and H. 
 
 J. A ms. from Zante in the possession of the editor. Paper, 
 seventeenth century, probably written in Zante, and evidently 
 
 used in the celebration of the liturgy: small additions and 3 
 
 corrections in the margin by a second hand. 
 
 The text is of the same type as G and H, but has some characteristics of 
 its own. 
 
 ® This rubric is as follows: εἶτα ἀναγινώσκεται διεξοδικώτατα τὰ ἱερὰ λόγια τῆς 
 παλαιᾶς διαθήκης καὶ τῶν προφητῶν καὶ ἀποδείκνυται ἡ τοῦ υἱοῦ τοῦ Θεοῦ ἐνανθρώπησις 
 
 ; A ; - , ; 
 τά τε πάθη καὶ Ex νεκρῶν ἀνάστασις, ἡ εἰς τοὺς οὐρανοὺς ἄνοδος καὶ πάλιν ἡ δευτέρα 
 αὐτοῦ μετὰ δόξης παρουσία: καὶ τοῦτο γίνεται καθ᾽ ἑκάστην ἐν τῇ ἱερᾷ καὶ θείᾳ 
 ἱερουργίᾳ. 
 
 6 
 
 or 
 
 1 
 
 τὸ 
 
 Ww 
 
 an 
 
 ie) 
 
1 Introduction 
 
 K.Carro, Library of the Orthodox Patriarchate. Description? 
 Date? 
 
 Of this also I have only seen a copy. Its text is almost identical with 
 the vecepius, and it is distinguished from all the preceding by containing the 
 5 curious lections-rubric. So far as its internal character gives indications it 
 may be descended from the printed text: but this cannot be decided without 
 a knowledge of its date. 
 
 L. Cuarx1, Library of the Theological School. Paper, 
 eighteenth or nineteenth century. 
 
 10 This ms, has probably perished in the earthquake of 1894 which destroyed 
 the Chalki School. A slight inspection led to the conclusion that it was 
 probably a copy of the printed fextus receptus. 
 
 § There was a ms. of S. James in the Library of Strassburg, but presumably it 
 perished in the siege of 1870. 
 
 15 The mss. obviously fall into three groups A-E, F, G-L, the 
 last being akin to the veceplus: and there is some reason 
 to suppose that this grouping corresponds to geographical 
 distribution, A-E being eastern (Patriarchate of Jerusalem), 
 G-L western (Zante), and F intermediate (Thessalonica), This 
 
 20 last has been chosen for the present volume as _ being 
 intermediate in character. 
 
 Besides these mss, of the whole liturgy there are two con- 
 taining only the diakontka : 
 M. Sinai, Library of the Monastery of 5. Katharine. 
 
 25 Graec. 1040. Paper, fourteenth century. A deacon’s /ibellus 
 containing the diakonika of S. James, the Presanctified of 
 S. James, S. Chrysostom and the Presanctified of S. Basil. 
 The diptychs of S. James are given below in Appendix H, 
 p- 501. 
 
 30 On the ms, see Gardthausen Catal. cod. graec. sinait, Oxon. 1886, p.219. The 
 text belongs to the first group, but it differs from the other copies in that the 
 paragraphs which appear as diptychs are in A-E incorporated in the celebrant’s 
 
 prayers. The names commemorated indicate that the text belongs to about 1166, 
 and that its provenance is Sinai (p. 501 below). © 
 
 35 N. A ΖΑΝΤΕ ms. in the possession of the editor. Paper, 
 written in 1860, Duakonika of S. James with cues of the 
 priest’s prayers, &c. 
 
 The text is that of J. 
 
The Syrian Rite liii 
 
 ili. History, &c. 
 
 (1) In Appendices B-D is collected some evidence of 
 writers from the fourth to the eighth century. This evidence 
 could no doubt be indefinitely extended, especially from the 
 acts of Syrian saints. 
 
 On S. Cyril see Touttée’s notes in the Benedictine edition, Paris 1720, Venice 
 1763. A great deal of evidence was collected from the writings of S. Chrysostom 
 by Claude de Sainctes in Litt, sive missae ss. patrum Antv. 1560, ff. 188 sqq. and 
 by Bingham in Antiquities xiii. 6, but no attempt was made to distinguish the 
 Antiochene from the Constantinopolitan writings. The Antiochene evidence 
 was collected by Dr. Probst in an article in Zeztschr. Κ᾽ katholischen Theologie 1883, 
 and again in Liturgie αἰ. vierten Jahrhunderts u. deren Reform Minster i. W. 
 1893, pp. 156 sqq. To the former of these I am much indebted, though it is 
 characteristic of Dr. Probst to be fanciful and forced in his interpretations and 
 to see allusions to the liturgy where it is difficult to find them. Cp. Grancolas 
 Les anciennes liturgies Paris 1704, pp. 134-49: Montfaucon Opp. S. Chrys. xiii, 
 Paris 1738, pp. 180-4. 
 
 (2) In Appendix E the liturgy from the Dionysian writings 
 is given. This is provisionally assigned to the Syrian rite, and 
 it may well represent an outlying type intermediate between the 
 Syrian and the Persian. But both the origin of the Dionysian 
 writings and the character of the liturgy are too indeterminate 
 to admit of certainty. 
 
 On the origin of these writings see Bp. Westcott Essays in the history of the 
 religious thought of the west Lond. 1891, pp. 152 sq., where they are assigned to 
 Edessa or its district and to the date 480-520, a conclusion with which the 
 liturgical data are very consistent. Bp. J. Wordsworth in the Dict. of christian 
 biography i. p. 847 is undecided between Syria and Egypt: but there is nothing 
 Egyptian in the liturgy. 
 
 (3) Data for the later history of S. James are few and 
 
 scattered. 
 
 The earliest mention of the liturgy by name to which a date can be assigned 
 is in Can. 32 of the Council in Trullo Α. Ὁ. 692 (Bruns Canones 1. Ὁ. 47). The 
 Barberini MS. iii. 55 (8th cent. fin.) p. 518 gives an εὐχὴ λεγομένη ἐν τῷ διακονικῷ 
 μετὰ τὴν θείαν λειτουργίαν τοῦ ἁγίου Ἰακώβου. The tract of 5. Proclus de traditione 
 divinae missae (Migne P. G. χν. 849) and the tract in ms. Paris Graec. 2500 
 f. 207 v (partly published in Pitra Spicileg. solesm. iv. p. 442) attributed to 
 S. John the Faster (+595), both telling the same story of S. Basil’s abridge- 
 ment of 3. James, are unauthentic and of uncertain date; and the letter 
 
 m4 
 te) 
 
 30 
 
 35 
 
 of Charles the Bald ad clerum Ravennat. quoted by Bona R. L. i. 12 cannot be 40 
 
 verified. Evidence of the narrow range of the use of S. James at the end of 
 
liv Introduction 
 
 the twelfth century is found in Theodore Balsamon iz can, 32 in Trullo p.193 
 (Migne P. G. exxxvii. 621 B) and responsa ad Marcum τ (16. cxxxviii. 953): 
 but it was and continued to be known and quoted: see Isaac Armen. Jnvectiva 
 (twelfth cent.) in Maxima biblioth. patr. xx Lugdun, 1677, p. 1241 c, Bessarion 
 de sacram. Eucharistiae (Migne P. G. clxi. 500 D, 504 A, 514 Ὁ, 515 A). Cp. Leo 
 Allatius Ξύμμικτα Colon. Agrip. 1653, pp. 176 sqq. For its use in the jurisdiction 
 of Rome in the eighth or ninth century see the diptych of Flavius Clementinus 
 in the Liverpool collection of ivories (Pulszky Catal. of Feyervary ivories Liverpool 
 1856, pp. 40-43: Maskell Jvories Lond. 1875, p. 38: the diptych commemorates 
 10 P, Hadrian I or II). For other traces of it in the west see the prayers derived 
 from it in French German and Italian ovdines in Marténe de ant. eccl. ritibus 1, 
 Antw. 1736: viz. Domine deus noster qui suscepisti c. 525 (S. Denys, ninth cent.), 
 532 (Troyes, tenth cent.), 538 (Moissac, tenth cent.) from Ὃ θεὸς ὁ προσδεξάμενος 
 p. 32 below: Domine deus omnipotens c. 494 (Salzburg?), 519 (S. Denys), 530 
 15 (Troyes) from Ὃ θεὸς ὁ παντοκράτωρ p. 33: Omn. semp. deus qui es in sanctis 
 and Omn. semp. deus qui es repletus c. 525 (S. Denys) from Σοὶ τῷ πεπληρωμένῳ 
 p. 36: Dominator et vivificator c. 523 (S. Denys) from Δέσποτα ζωοποιέ p. 40: 
 Domine deus qui es omnium dominator c. 425 (Remiremont, twelfth cent.) and 
 Qui es omnium deus c. 425 (Subiaco, A. D. 1075), 540 (Moissac), 551 (Reims, 
 20 twelfth cent.) from Ὁ πάντων θεός p. 43. 
 
 σι 
 
 (4) No ancient commentary is known. Among modern 
 writers see Brett A collection of the principal liturgies Lond. 1720, 
 pp. 272-90: Lebrun Explication litterale historique et dogmatique 
 ... de la messe, 2nd ed. Paris 1777, vol. iv. pp. 347-72: Palmer 
 
 25 Origines liturgicae, 4th ed., London 1845, pp. 15-44: Trollope 
 The greek liturgy of S. James ἄς. Edinb. 1848 (notes and recon- 
 structions): Daniel Cod. Mit. iv. Lips. 1853, pp. 80-7: Bunsen 
 Analecta antenicaena 111. Lond. 1854, pp. 27-37: 
 
 Among the earlier of the modern writers the authenticity of this liturgy was 
 30 much disputed, largely in view of its dogmatic use: e.g. De Sainctes in Liturgiae 
 sive missae patrum Antv. 1560, f. 12 sq., Leo Allatius Σύμμικτα p. 176 (and in 
 Corpus byzantinum xxv, Venet. 1733), Bona Rerum lturg. hb. i. 8 § 3, Sala on 
 Bona (/. ς. t. i. Ρ. 129, Turin 1747) and Benedict XIV de ss. missae sacrif. 11. 3 § 13 
 (Opera viii. Venet. 1767, p. 29) defend the greek tradition of apostolic authorship; 
 35 Natalis Alexander Hist. eccl. saec. 1, ΧΙ]. § 3, 5. Basnage Annal. polit. eccles. i. 
 Roterd. 1706, an. 58 c. xv. p. 695, John Lightfoot Opp. posthuma Franeq. 1699, 
 Ρ. 147, Le Nourry Apparat. ad biblioth. max. patr. i, Paris 1703, cc. 24-30, and 
 Lebrun z#. s. impugn it. The discussion is scarcely of present interest, but 
 Dr. Neale in Essays on liturgiology Lond. 1863 attempts to argue that the writers 
 
 40 of the New Testament quote from the liturgy of S. James. 
 
The Syrian Rite lv 
 
 2. The Presanctified Liturgy of S. James. 
 
 The diakontka of this rite, hitherto unknown, are given below 
 in Appendix G from the Sinai ms. Graec. 1040. The prayers 
 are still unknown, but the dzakonika are sufficient to indicate 
 the structure of the whole. 
 
 On the ms. see M above. The same archbishop Peter (p. 497. 19) is com- 
 memorated as in the ordinary liturgy of S. James in the same volume: hence 
 the text of the Presanctified is also of about 1166. 
 
 C. Tue Syriac LItTurGIEs 
 
 In treating of the documents of the Syriac liturgies it is necessary to make 
 two distinctions : 
 
 (1) between the several parts of the liturgy, which are commonly contained 
 in separate documents: (a) the ordo communis, the common framework into 
 which the several anaphoras are fitted, including the whole of the mass of the 
 catechumens, the rubrication and certain standing formulae of the mass of the 
 faithful, and the conclusion of the whole (p. 106. 8 544. below): (8) the anaphora, 
 with which are included the three prayers of the faithful (pp. 83 sq. below) : 
 (7) the liber ministerit containing the dakonika and the standing hymns; (δ) the 
 lectionary: (ε) the collections of variable sedvos. 
 
 These divisions generally cross more or less: e.g. the ordo communis 15 
 commonly attached to some anaphora, or contains a typical set of lections and 
 some sedros. The collections of proper sedros are not of importance for the 
 present purpose and may be neglected. 
 
 (2) between the communions whose use they represent: viz. the Jacobites 
 on the one hand, including the Christians of S. Thomas in Malabar, who now 
 use the Jacobite rite; and the Uniats on the other, whether Syrian, i. e.the Roman 
 community drawn out of the Jacobites since the end of the eighteenth century, 
 or Maronite, i.e. the formerly Monothelete community of the Lebanon which 
 entered the Roman communion in the twelfth century. All these observe the 
 same rite with slight variations in detail. 
 
 Similar distinctions mutatis mutandis must be made in respect of the other 
 living oriental liturgies. 
 
 1. The Liturgy of S. James 
 
 i. Printed texts. 
 
 Much of the following is derived from Bickell Conspectus ret syrorum literariae 
 Miinster 1871, pp. 65-70. 
 
 (1) Jacobite. 
 The Jacobite rite has never been officially printed as a whole 
 nor more than fragments printed at all. 
 
 Ο 
 
 = 
 ur 
 
 το 
 οΟ 
 
 το 
 or 
 
 30 
 
 95 
 
5 
 
 Io 
 
 μι 
 σι 
 
 20 
 
 i) 
 σι 
 
 28 
 
 lvi Introduction 
 
 a, Ordo communis. 
 
 Fabricius Boderianus D. Severt alexandrini ... de ritibus 
 baptismi et sacrae synaxis apud Syros christianos receptis Antw. 
 1572 (syr. and lat.). 
 
 This is only a fragment, attributed to Severus, apparently by a mistaken 
 extension to the liturgy of the authorship of the baptismal office. It has been 
 used for the first part of the text in this volume (pp. 69-74) as giving a variety 
 of usage not hitherto available in english. It has been supplemented as 
 indicated on p. 2; cues have been expanded, and additions, marked by square 
 brackets, made from the other sources there mentioned; and in particular the 
 long prayer on pp. 73 sq. follows the text of (2). 
 
 Boderianus’ Latin version is reproduced in the Bibliotheca patrum Paris 
 1575 t. iv, 1589 t. vi, 1654 t. vi, Colon. 1618 t. vii, Lugdun. 1677 t. xii. A latin 
 version of another text is given by Renaudot Liz. or. coll. ii. 12-28 (ed. 1847). 
 English in Hough Christianity in India, vol. iv. Lond, 1845, pp. 623-33, 642-5: 
 Howard The christians of S. Thomas and their liturgies Oxford 1864, pp. 199-221, 
 250-265 (both from Malabar texts). 
 
 8. Anaphora of S. JAMEs. 
 No Jacobite text seems to have been published. 
 
 Translations: Latin in Renaudot ii. pp. 29-42 reproduced in Fabricius Cod. 
 apocr. N. T. iii. pp. 122-146. English in Hough pp. 633-42: Howard pp. 222- 
 249 (Malabar texts). 
 
 y. Liber muinisterit. 
 
 No separate document is published, but most of the contents 
 
 5 are included in the text or translations above. 
 
 (2) Syrian Uniat. 
 aand 8. Ordo communis and Anaphora of S. JAMES. 
 Missale Syriacum tuxta ritum ecclesiae antiochenae syrorum 
 Romae 1843 fo., pp. 1-43, 103-118. 
 
 The rubrics are in carshuni; the audible prayers are given both in syriac and 
 carshuni; the inaudible only in syriac. The ordo communis is attached to the 
 anaphora of S. Xystus. 
 
 y. Liber ministerit. 
 
 JNcLeS JNerdabs o> ξένον ansedoy [5Ν5 (Zhe book 
 of the clerks used in the ecclesiastical ministries) Beirut 1888 
 (syriac only). 
 
The Syrian Rite Ivil 
 
 (3) Maronite. 
 a. Ordo communis. 
 
 Missale chaldaicum wuxta ritum ecclesiae nationts Maronitarum 
 Romae 1592 and 1716. boaspuly [λιν Jax gol Jussaoy [3 ΝἈο 
 huosss (The book of the oblation according to the rite of the 
 Maronite church of Antioch) Kozhayya 1816 and 1838, Beirut 
 1888, Jwosrwe Loarpuly flere Jer yo bsiace fay (Zhe 
 order of the oblation according to the rite of the Maronite church 
 of Antioch) Kozhayya 1855. 
 
 These have the rubrics in carshuni and some of the formulae in carshuni 
 as well as in syriac. The editions differ in the number and the order of the 
 anaphoras they contain. 
 
 Translations: Latin in Renaudot ii. pp. 1-11 (from ms. sources, p. 47): French 
 in Morel Messe des Chaldeens et des Maronites du mont Liban Paris [1678] (on 
 which see Catal. des manuscrits syriaques de la bibliotheque nationale p. 56). 
 
 8. Anaphora of S. JAMEs. 
 Missals as above. 
 In the edd. of 1592 and 1816 (and 1838?) the anaphora of S. James is attached 
 to the ordo communis: in the rest it is placed elsewhere. 
 Assemani Cod. it, iv. pp. 131-179. 
 
 This is from ms. sources and is all in syriac. 
 Translations: Latin in Assemani uw. 5. English in Etheridge The Synan 
 churches pp. 201-216 (few rubrics). 
 
 γ. Liber ministerit. 
 
 Liber ministri missae tuxta ritum ecclesiae nationis Maronitarum 
 Romae 1596 and 1715. Dvaconale syriacum tuxta ritum ecclesiae 
 nationis Maronitarum Romae 1736. Je ys) Ναθαν [odo 
 Juossws lroagpuls fleas (Zhe book of the ministry according to 
 the rite of the Maronite church of Antioch) WKozhayya (several 
 edd.). Assemani Cod. Mit. iv. pp. 180-226. 
 
 The official editions are in carshuni and syriac; Assemani’s, which is from 
 ms, sources, in syriac only. 
 
 2. Other Anaphoras 
 
 Besides S. James sixty-four Anaphoras are known at least by 
 
 oO 
 
 to 
 
 on 
 
 30 
 
 name, and of many of them either the text or translations or 35 
 
 both have been published. 
 
τὸ 
 
 σι 
 
 Ὁ 
 or 
 
 lviii 
 
 Introduction 
 
 a. The original text of the following has been printed, and 
 translations of some of them. 
 
 In the following list S = Missale syriacum; M-=the Maronite missal, the 
 numbers indicating the editions in the order of the list above; A=text of 
 5 Assemani of. cit. iv, vii, A =the latin version in the same; FR = Renaudot’s 
 latin uw. s., F = Fabricius’ latin τι. 5.,), H=Howard’s english τε. s., M= Morel’s 
 french w 8. 
 
 I. 
 2. 
 
 ἘΣ 
 4. 
 5 
 
 6. 5. EUSTATHIUS 1 
 . 5. Joun Curysostom Μ αὶ 
 . Joun oF HARRAN (+1165) 
 
 a 
 
 1589 and 1654, t. vi. 
 
 5, BasiL* SRA 
 S. CELESTINE, Journ, sacr. 
 ht; 1867, Pp: 332 
 
 S.Cyrit ALEx. M'?ARA 
 S. Dionysius AREop. M?F 
 Dionysius BAR SALIBI 
 Cairgzy 115 MRA 
 M'R 
 
 or Jo. Curys. ii 5 M'R H 
 
 . S. Joun Evane. M**R FM 
 
 Io. 
 
 Joun Maro (1700) M* 
 
 iflte 
 
 £2: 
 13. 
 
 14. 
 
 15. 
 16. 
 
 ἘΠ 
 18. 
 
 19. 
 
 S. Luxe or TweELve Apo- 
 
 STLES ΜΠ i 
 S. Mark M‘*ARAF 
 MarRuTHA OF TAGRITH 
 (+649) MR 
 MATTHEW THE SHEPHERD 
 
 S Mt*? 
 S. Peter iS MR eee 
 S. PETER ili M' 
 
 Roman CHURCH® M° 
 S. Xystus 5 ΜΡ ν Τῇ 
 YESHU BAR  SHUSHAN 
 (+1073) M?. 
 
 Derived from the Greek. The Latin version in Ren. and Assem. is that of 
 Andr. Masius, Antw. 1569, reprinted in the Bibliotheca patrum Paris 1575, t. iv, 
 
 Brit. Mus. Sy. 10042. 
 
 20. 
 21. 
 22. 
 
 55). 
 24. 
 
 25. 
 26. 
 
 7: 
 28. 
 
 29. 
 
 » Called by mistake ‘ Dionys. Areop.’ in Μ'. 
 part composed of extracts translated from the Roman missal. 
 
 ¢ In 
 It occurs in ms. 
 
 8. The following have been published only in translations. 
 
 S. CLEMENT oF RomME 
 Dioscorus ALEX. 
 Dioscorus oF Karopu (fl. 
 
 1285) 
 
 THE Doctors 
 
 GREGORY BARHEBRAEUS 
 (+ 1286) 
 
 S. GrecorY NAZIANZ. 
 
 S. Icnatius oF ANTIOCH 
 IGNAT. IBN WAHIB (1304) 
 5. JAMEs 118 
 
 JAMES Βυκρείανα (+578) 
 
 30. 
 . JAMES OF SERUGH ([521}1 
 . JoHN oF Bostra?P (Ἰ 650) 
 . JOHN BAR Ma‘DANI (t 1263) 
 . JOHN THE SCRIBE (Cc. 1200) 
 . 5. Jutrus or RomME 
 
 . LAZARUS BAR SABHETHA 
 
 . MICHAEL 
 
 JAMEs oF EpEssa (+708) 
 
 (Philoxenus) oF BacGu- 
 DADH (fl. 830) 
 
 THE ELDER 
 
 (+1199) 
 
 . Moses BAR ΚΕΡΗΑ (+903) 
 
The Syrian Rite lix 
 
 39. S. PETER ii 41. PHILOXENUS OF MaABoGu li 
 
 40. PuH1LtoxeNus oF MaspoGH 42. SEvVERuS or TImoTHYALEX. 
 (te. 523) i or SIMEON i or JAMES OF SERUGH ii 
 THE Persian (fl. 510) or 43. THomas oF HarkeEt (fl. 
 PROCLUS 615). 
 
 All of these are given in Latin translations in Renaudot, 
 except 25 5. Grec. Naz. which is in Assemani Cod. Wit. vii. 
 pp. 185 sqq. 21 Dioscorus is also in Assemani 70. pp. 199 sqq. 
 28 5. James li is given in English in Neale History: itrod. 
 pp. 704 sqq. and 42 Severus in Brett Collection of lit. 
 pp. 102 sqq., both from Renaudot’s Latin. 
 
 * S. James ii is an abridgement of the great S. James, attributed to ‘ Gregory 
 maphrian of the east,’ i.e. Barhebraeus: Renaudot misread the date and 
 attributed it to a later Gregory (see Catal. syr. de /a bibl. nationale p. 44: Neale 
 History: introd. p. 382 follows Renaudot). » John of Bostra is the source 
 of the prayers attributed to him in the Coptic below, pp. 158, 183, 186, 187. 
 
 3. Lectionaries 
 
 The Lectionaries, of which there appear to be two or more 
 arrangements, have been neither published nor studied com- 
 pletely. Wright Catal. of syr. mss. in Brit. Mus. Lond. 1870, 
 pp. 155-7, tabulates the lections from the Old Testament and 
 the Pauline Epistles for sundays and festivals according to the 
 arrangement of Athanasius of Antioch (987-1003), from Add. 
 12139 (A.D. 1000): Forshall Catal. codd. mss. orient. Mus. Brit. syr. 
 Lond. 1838, pp. 32-48, tabulates the Gospels for the year 
 according to at least two arrangements from Rich. 7169, 7171 
 (c. xii), 7170 (xili), 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 Rea/- 
 Encyclopddie xi, Leipz. 1883, pp. 473-6: Scrivener Plain introd. 
 to the textual criticism of the New Testament, ed. 4, Lond. 1894, 
 
 i. Pp. 413 Sq. 
 
 or 
 
 - 
 
 ο 
 
 8 
 
 35 
 
ΙΧ Introduction 
 
 ii. Manuscripts. 
 
 There are large numbers of manuscripts of these liturgies in 
 European libraries. There are certainly differences among 
 them, and an examination of them from a liturgical point of 
 
 5 view would probably reveal considerable variety of local usage, 
 besides throwing light on the history of the rite: but apparently 
 no such classification has been attempted. 
 
 Jacobite (1) Ordo communis with or without anaphoras: cent. ix or x Brit. 
 Mus. Add. 14494: c. x 7b. 14493, 14496: c. x or xi 2b. 14495, 14667 (1), 17128, 
 To Paris Anc. fonds 32: c. xii Brit. Mus. Add. 14498, 14690: c. xiii 2b. 14693 
 (1): c. xiv 2b. 14738 (3), 17239: c. xv 2b. 14737 (5), 17269, Vat. Syr. xxv, Xxxiii, 
 Paris Suppl. 16, Anc. fonds 64: c. xvi Vat. Syr. xxxiv, Paris “τις. fonds 36: 
 c. xvii Brit. Mus. 2ich. 7180: c.xvili Paris Suppl. 47, Anc. fonds jo: c. xix Bodl. 
 Or, 626: of unassigned date Berlin Sachaw 157. (2) Anaphoras: c. vill or ix Brit. 
 15 Mus. Add. 14523 (fragm.): c. 1x or x 7b, 14518: c. x 2b. 14523 (3)-14525: c. Χ OF 
 xi 7b. 14499, 14667 (2): c. xi 7b. 14500: Cc. xii or xiii Brit. Mus. Add. 14737 (4): 
 Cc. xiii 2b, 14691, 14694, 14736, 14737 (1), 14738 (2), 17229, ΒΟΑ͂Ι. Dawk. 58, Berlin 
 Sachau 185, 196: c. xiv Brit. Mus. Add. 14692, 14693 (2), 14737 (2) and (3), 
 14738 (1), Berlin Sachau 151: c. xv Vat. Syr. xxvi, Bodl. Hunt. 444: c. xvi Vat. 
 20 Syr. xxxv, Paris Suppl. 25, 51, 61, “πο. fonds 65, 66, 68: c. xvii Bodl. Poc. 85, 
 Paris Suppl. 32: c. xviii Paris Suppl. 47: of unassigned date Vat. Syr. 
 xxxvi, Hunt. 133, Berlin Sachau 152. (3) Diakonika: c. xvii Vat. Syr. cccii. 
 (4) Lectionaries. A considerable list is given by Gregory in Tischendorf Vow. 
 Test. graec. iii, ed. 8, Leipz. 1894, pp. 851-3, to which may be added Vat. Syr 
 25 cclxvi-Ixxii, cclxxiv, cclxxvi, cclxxvii: Brit. Mus. ddd. 14485-7 (c. ix) &c. (nos. 
 ecxxiii-xlii in Wright Catalogue) : Bodl. Canon. or. 130, Bod. or. 119, 361, 666, 
 Hunt. 587, Poc. τ, Dawk. 50. Manuscripts of the New Testament are 
 commonly in three volumes, corresponding to the lections, viz. Gospels, Acts 
 and Cath. Epp., and S. Paul. (It will be noticed that on p. 78 below the second 
 30 lection is called Praxis in the rubric, though taken from 1 John, since the Acts 
 and the Cath. Epp. form a single volume.) In mss. of the complete N.T. the 
 books are arranged in the above order, the Gospels being given the place of 
 honour, the rest arranged as read. In the Jacobite Massorah (‘ Karkaphensian 
 Syriac’) the books are arranged absolutely according to the order of the 
 35 lections—Acts and Cath. Epp., S. Paul, Gospels. See Gwilliam in Studia 
 biblica iii, Oxford 1891, pp. 53, 56 sqq. 
 
 Maronite (1) Ordo &c.: c. xv Vat. Syr. xxviii, xxxii: c. xvi 7b. xxix, Xxxi, 
 Paris Suppl. 50, 54,55: c. xviii, Vat. Syr. ccexciii: undated 7b. cexcii, ccexcviii, 
 ecxcix, Brit. Mus. Syr. 10042. (2) Anaphoras: c. xvi Vat. Syr. ccxev, Brit. Mus. 
 
 40 Harl. 5512: ς. xvii Vat. Syr. xxx, Paris Suppl. 40, 67: c. xviii Vat. Syr. cexevii : 
 undated 7b. cexciv. (3) Diakonika: c. xvii Paris Anc. fonds 95: c. xviii Vat. 
 Syr.ceci. (4) Lectionary: Vat. Syr. cclxxxi (Gospp.). 
 
The Syrian Rite Ixi 
 
 The following additional Anaphoras are found in one or 
 more of these manuscripts or in copies mentioned elsewhere. 
 
 44. S. Atuanasius, Vat. Syr. 50. ἴοην I oF THE SEDROS 
 
 XXV. (+648), Berlin Sachau 
 45. Cyriac Patr.(t 817), B.M. 185. 5 
 Add, 14690, &c. 51. LazARUS BAR SABHETHA 
 46. Dionysius BAR SALIBI ll, it Or 5. .EUSTATHIUS ii, 
 MatsSyr xxv: B. M. Add. 14690. 
 47. Dionysius BAR SALIBI ili. 52. S. LUKEii, See Ren.ii.175. 
 ΞΈΝΕ ΕΠ Ὁ. ἡ il το 55 PETER’ «OF: ::KALLINIKUS To 
 48. GREGORY BARHEBRAEUS ll, {ποτ} Sess Ona. 47: 
 B. M. Add. 14693. 54. THEODORE BAR WAHBON 
 49. Icnatius BrEunam, Vat. (+1193), Bodl. Hunt. 444. 
 Syr, XXXiil. 
 
 See Assemani Biblioth. apostol. Vaticanae codd. manuscriptorum catalogus ii 15 
 Romae 1758: Mai Scriftorum vet. nov. coll. v (2) Romae 1831: Forshall Catal. 
 codd. mss. orient. Mus. Brit. Lond. 1838: Wright Catal. of syriac mss. in the Brit. 
 Mus. Lond. 1870: Zotenberg Catal. des mss. syr.... de la libl. nationale Paris 
 1874: Sachau Kurzes Verzeichniss d. sachau’schen Sammlung syrisch. Handschr. 
 Berlin 1885. 29 
 
 iii. Commentaries, ἄς. 
 
 (x) Of Syriac writers, James of Edessa (640-708), besides 
 the lost work mentioned below, wrote the letter to Thomas the 
 presbyter published with a latin version by Assemani (JB. O. ii. 
 pp. 479-486): an english version from the syriac is given below 
 in Appendix F, Assemani’s text is extracted from Dionysius 
 bar Salibi Exposition c. 3 mentioned below, and is perhaps 
 not wholly to be depended upon: otherwise a fragment of it 
 is preserved in Brit. Mus. Add. 17215, f. 22b. James also 
 addressed a tract on the liturgy to George of Serugh, pre- 30 
 served in Berlin Sachau 218 (cp. Brit. Mus. Add. 14496), and 
 tracts on Azymes against the Armenians (see S. E. Assemani 
 Bibl. Med. Laurent. et Palat. codd. mss. orient. catal. Florent. 1742, 
 no. lxii, p. 107 sq.). Benjamin of Edessa wrote On the offerings: 
 concerning the liturgy and baptism contained in Brit. Mus. Add. 35 
 14538, f. 38b. Moses bar Kepha (813-903) wrote a Comment. 
 in liturgiam (B.O. ii. 131) being an exposition of the liturgy and 
 the Lord’s Prayer, found in Brit. Mus. Add. 21210, f.17oa, Of 
 
 τὸ 
 
 5 
 
͵1ΧῚ1] Introduction 
 
 Dionysius bar Salibi (+1171) Exposition of the hturgy an abstract 
 is given by Assemani 8. O. ii. 176-207 (cp. Catal. Vat. syr. ii 
 pp. 553-6): it is contained in Vat. Syr. cii, Paris Anc. fonds 35, 
 69, 125, Berlin Sachau 156 (in carshuni). J.A.Assemani Cod. 
 3 lit, v. 227 sqq. gives a latin version of a treatise attributed 
 to John Maro, which seems to be in fact the work of Dionysius 
 bar Salibi interpolated by a Maronite hand. 
 James of Edessa The book of treasures (B. O. i. 487, 469), Theodore bar 
 
 Wahbon (+1193) Tract. de elucidat. missae (ib. ii. 216) and James bar Shakko 
 το (+1241) Exposition of offices and prayers (ib. 240) are lost. 
 
 (2) The following additional Anaphoras are mentioned, but 
 are otherwise unknown. 
 The reff. are to Assemani Brblioth. orient. ii and Bickell Conspectus, where 
 
 authorities are given. 
 
 15 55. BaR Karnaya (c. 1360) 60. JoHN Sasua (fl. 680) B.O. 
 
 5.O, 11.2463. li. 463. 
 56. Davip BAR Paut (fl. c. ὅτ. MicHAEL THE YOUNGER 
 1200) Bickell p. 68. (fh. 1207) 12 
 57. S. GREGORY NysseEn 720. 62. Moses BAR Kepua ii. B.O. 
 2058. JOHN oF Dara (fl. 830) iil. 130. 
 ΠΡ (0). 11: 155. 63. SEVERUS OF KENNESHRE 
 59. JoHN oF LECHPHED (+1173) (1640) B. O. ii. 463. 
 Bickell p. 68. 64. ΤΙΜΟΤΗΥ oF ALEXANDRIA 
 
 ii. Bickell p. 67. 
 
 25 (3) Of modern writers on the Jacobites and their liturgy 
 see Assemani Brbiioth. orient. ii: Renaudot Lit. or. coll. ii, which 
 has commentaries on all the liturgies contained in the work: 
 Lebrun Explication ed. 1777, iv pp. 580-625: Etheridge Syrian 
 churches pp. 135-149: Neale History of the holy eastern church: 
 
 30 Introd. pp. 151-153, 326-335: Badger The Nestorians and ther 
 rituals Lond. 1849, i-ix: Parry Szx months in a Syrian monastery 
 Lond. 1895. On the Christians of 5. Thomas in their modern 
 Jacobite period, Howard The Christians of S. Thomas and their 
 liturgies Oxford 1864, pp. 44 sqq., esp. 120-147: Rae The Syrian 
 
 35 church in India Edinb. 1892, pp. 265 sqq. On the Maronites, 
 Dandini Missione apostolica al patriarca e maronitt del Monte 
 Libano Cesena 1656 (English transl. Lond. 1698, and in Osborne 
 
The Egyptian Rite Ixiil 
 
 Collection of voyages and travels Lond. 1745): Lebrun iv 
 pp. 625-644: Etheridge pp. 172-187: Bliss in Quarterly state- 
 ment of the Palestine exploration fund 1892. 
 
 _ § The Anaphora of 5. James is found also in Ethiopic (p. lxxiv 
 below) and in Armenian (p. xcviii). 
 
 Moti EGY PLIAN RITE 
 A. THe GREEK LITURGIES 
 1. The Liturgy of 5. Mark 
 
 i. Printed texts. 
 H ΘΕΙᾺ AEITOYPTIA TOY ATIOY ΑΠοστόλου καὶ εὐαγγελιστοῦ Μάρκου 
 
 μαθητοῦ τοῦ ἁγίου Πέτρου... omnia nunc primum graece et latine 
 in lucem edita Parisiis ap. Ambr. Drouard 1583. 
 
 Edited by Jo. a S. Andrea, canon of Paris, from a copy made for Card. Sirleto 
 of a ms. in the Basilian monastery of S. Mary at Rossano, i.e. Vat. Graec. 1970 : 
 see ms. B below. The text is defective in detail, but such as it is it has become 
 the fextus receptus. It is reprinted in Fronto Ducaeus Biblioth. vet. patrum t. ii, 
 Paris 1624, Renaudot Lit. or. coll. t. i, Paris 1716 (ed. 1847, pp. 120-148), 
 Fabricius Cod. apocr. N. T., pars iii, Hamb. 1719, J. A. Assemani Cod. ht. eccl. 
 univ. t. vil, Romae 1754, Neale Tetralogia liturgica Lond. 1849, Bunsen Analecta 
 
 antenicaena t. iii, Lond. 1854, H. A. Daniel Cod. Mit. eccl. univ. t. iv, Lips. 1853, ; 
 
 Neale and Littledale The greek liturgies Lond. 1858. 
 
 The Latin version accompanying the text in the editio princeps was reproduced 
 by Renaudot, Fabricius, Assemani w. s., and in Bibliotheca patr., Paris 15869 t. vi, 
 16Io t. vi, 1624 t. ii, Colon. 1618 t. i, Lugdun. 1677 t. 11. English versions: 
 T. Brett A collection of the principal liturgies Lond. 1720, pp. 29-41 (anaphora) : 
 Neale History of the holy eastern church: introd. Lond. 1850, pp. 532-702 (anaphora), 
 The liturgies of SS. Mark, James... transl. with introd. and appendices Lond. 1859 
 (Neale and Littledale, 1868 &c.): Antenicene christian library xxiv, Edinb. 1872. 
 German in Probst Liturgie αἰ. drei ersten christlichen Jahrhunderte Vibingen 1870, 
 Pp. 318-334. 
 
 C. A. Swainson The Greek Liturgies chiefly from original 
 authorities Cambridge 1884, pp. 2-73, where S. Mark is printed 
 from three mss., Rossanensis, Vaticanus and Messanensis, with 
 collations of the fextus receptus and of the emendations of 
 
 previous editors in the margin. 
 
 On the mss. see below. 
 
eye 
 
 To 
 
 20 
 
 [Ὁ] 
 σι 
 
 30 
 
 35 
 
 lxiv Introduction 
 
 ii, Manuscripts. 
 
 A. Messina, Library of the University. Graec.177. The roll 
 described above (p. xlix, A) verso, twelfth cent. A considerable 
 fragment of S. Mark. Printed in Swainson, pp. 3-69 (3rd col.) 
 
 On the ms. see above. Its text as now mutilated corresponds to pp. 113. 2-14, 
 
 130. 28-140. 156 below. It is of the same type as the ‘extus receptus. The 
 intercessions are wanting, and there is nothing to indicate its source. 
 
 B. Rome, Biblioth. Vaticana. Vat. gr. 1970, thirteenth cent.: 
 described above (p.1, B). The source of the ¢extus receptus: 
 printed in Swainson pp. 2-72 (1st col.: codex rossanensis) on the 
 basis of a new collation: reproduced below from Swainson, 
 with additions. 
 
 On the ms. see above, and the correspondence between Sirleto and Jo.a 
 S. Andrea prefixed to the editio princeps and in Renaudot i, pp. 149-151. 
 
 C. Rome, Biblioth. Vaticana. Vat. gr. 2281. A parchment 
 roll, A.D. 1207 : marginal notes in arabic. Printed in Swainson 
 pp. 2-73 (2nd col.: rotulus vaticanus). 
 
 On the ms. see Swainson pp. xix sq. Its text is marked by the effects of 
 a double influence, that of S. James and of the Byzantine, to which latter it is 
 largely assimilated, especially by the insertion of διακονικά and ἐκφωνήσεις. 
 Both the patriarch and an archbishop are commemorated (Swainson p. 42: 
 Dr. Swainson has not noticed this, p. xx), but otherwise there is nothing to 
 indicate its origin. 
 
 D. Sinai, Library of the Monastery of 5. Katharine. A 
 parchment roll, twelfth or thirteenth cent.: arabic version in 
 the margin. A fragment. Unpublished. 
 
 The fragment corresponds to pp. 124. 6-134. 17 below, or more accurately 
 Swainson, 2nd col., p. 26 MeyaAvvare—56 fin. The text is substantially identical 
 with that of C. My knowledge of this ms. is derived from a photograph taken 
 by Mrs. Lewis and Mrs. Gibson. 
 
 E. Carro, Library of the Orthodox Patriarchate. Paper, 
 sixteenth cent. Unpublished. 
 
 According to a note written by Amphilochius bishop of Pelusium, dated 1870, 
 this ms. was written by the patriarch Meletius Pegas in 1585-6, and was 
 rescued from his papers and bound by the writer of the note. Its text is 
 substantially that of C, except in so far as the assimilation to the Byzantine rite 
 is carried further and the additions are given in fuller form, Only the patriarch 
 is commemorated, and there seems to be nothing to indicate the origin of 
 the text. 
 
The Egyptian Rite Ixv 
 
 2. The Anaphoras of 5. Basit and 5. GREGORY 
 1. Erinted texts. 
 Renaudot Lit. or. coll. i, pp. 57-85 [λειτουργία τοῦ ἁγίου 
 
 Βασιλείου]. 
 
 Renaudot Lit. or. coll. i, pp. 85-115 Ἢ θεία λειτουργία τοῦ 
 ev ἁγίοις πατρὸς ἡμῶν Ipnyopiov. 
 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. 
 
 11, Manuscript. 
 
 Paris, Biblioth. Nationale. Graec. 325. Paper, fourteenth 
 cent.: arabic version in the margin. 
 
 The printed text is derived from this ms. Two or three leaves are wanting 
 at the beginning and one in the body of the book. On the ms. see Omont 
 Inventaire i, p. 33: Renaudot i, p. xcii: Montfaucon Palaeographia graeca 
 Paris 1708, p. 314. 
 
 3. History ὅτ. of the Greek rite 
 
 (1) In Appendix J notices of the liturgy are collected from 
 Egyptian writers, mostly of the fourth and fifth centuries. 
 The evidence might no doubt be indefinitely extended. 
 
 Comp. Probst Liturgie d. vierten Jahrhunderts u. deren Reform pp. 106-124, to 
 which some of the references to S. Athanasius are due. 
 
 (2) An outline of the liturgy from the Arabic Didaskala is 
 given below in Appendix K. This Didaskaha, 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 generai 
 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 
 implied in the present Coptic form. In the latter, while the 
 prothesis has been carried further back (pp. 145 sq.), the prayer 
 of prothesis (p. 148) is still in the position occupied by the whole 
 prothesis in the Didaskalia. Since the arabic is apparently 
 
 en 
 
 Ic 
 
 - 
 σι 
 
 Ln) 
 
 5 
 
 derived from a greek text, it may be assumed that this outline 35 
 
 e 
 
σι 
 
 "“ 
 σι 
 
 20 
 
 30 
 
 35 
 
 Ixvi Introduction 
 
 represents a stage in the growth of the Greek liturgy as well as 
 of the Coptic. 
 
 On the Didaskalia see Funk pp. 215-42: contents pp. 222-4: german trans- 
 lation of the preface pp. 217-21, and of the last five chapters pp. 226-36, where 
 sources are indicated in the notes. In App. K the text of Bodl. Huntingt. 
 31, f. τῶι (A.D. 1680) has been followed, compared with Brit. Mus. Rich. 7211, 
 f. 108 (A.D. 1682). On the other mss. see Funk p. 215 (in Bodl. Huntingt. 
 458, f. 171, ch. 38 with the liturgy is reduced to a very small compass). Ch. 23 
 contains, with some verbal variations, ll. 5-23 from the Psalms, omitting 11 from 
 the book—18 of the left-hand column below. On the signs of a greek original 
 see Funk p. 237. 
 
 (3) The Presanctified Liturgy of S. Mark (τὰ προηγιασμένα τοῦ 
 ἀποστόλου Μάρκου) is mentioned in a rubric of the greek Egyptian 
 S. Basil, in which the prayer of inclination before communion is 
 described as derived from it: but it is otherwise unknown. 
 
 See Renaudot i. p. 76, and note on p. 321. The prayer is common to the 
 
 greek with the coptic S. Basil (Ren. i, p. 21) and it is obviously related to the 
 Byzantine Ἤνυσται καὶ τετέλεσται (pp. 344, 411 below). 
 
 (4) There is no external history of the Greek S. Mark, and 
 it does not seem to be referred to until the last days of its 
 observance, when, like S. James, it is a subject of correspondence 
 between Theodore Balsamon and Mark of Alexandria (Migne 
 P. G. cxxxvili. 953), and is alluded to by the former in his 
 comment on the 32nd Trullan canon (7b. cxxxvii. 621). 
 
 Some of the inscriptions in Revillout’s article Les priéres pour les morts dans 
 lepigraphie égyptienne in Revue égyptologique vol. iv, 1885, are greek and illustrate 
 liturgical language. The seventh century writer quoted by Palmer Ovigines i, 
 ed. 4, p. 88 (from Spelman Concilia i. 177) is referring to the divine office and 
 not to the liturgy; and both his account and the allusion of Nicolas of Methone 
 (de corpore et sanguine Domini in Migne P. G. cxxxv. 513 D) seem to depend 
 not upon any known formula attributed to S. Mark, but only on the belief or 
 assumption that the apostles initiated the liturgical traditions of the several 
 churches. S. Mark does not seem to have been quoted in the controversy 
 between the Latins and the Greeks in the fifteenth century: neither Mark of 
 Ephesus nor Bessarion uses it. 
 
 (5) Of modern writers see Renaudot’s dissertation and notes 
 on S. Mark, 5. Basil and 5. Gregory, Lit. or. coll. i, pp. 1xxxiii 
 sqq., 116 sqq., 313-42: Palmer Ovigines i, pp. 82-105: Daniel 
 iv, pp. 134-36 and notes to pp. 137-170. 
 
The Egyptian Rite Ixvil 
 
 As in the case of S. James, the question of authenticity is discussed by the 
 earlier of the modern writers: see Bona R. L. i. 8 ὃ 2 and Sala i loc. 4, 
 Le Nourry Apparat. ad biblioth. patrum i, cc. 30-34, Benedict XIV de ss. missae 
 sacr, li. 3 § 13. Neale’s argument for Ν. T. quotations from S. James is equally 
 applicable, or inapplicable, to S. Mark. 
 
 B. bur Cortic Lirurcips 
 
 The ritual books necessary for the Liturgy are (a) the Khilaji (εὐχολόγιον) 
 the priest’s book: (8) the Kutmarus (Copt. katameros i.e. κατὰ μέρος or καθη- 
 μέριος) the Lectionary, containing the four lections and the psalm before the 
 Gospel (p. 156): (vy) the Synaxar (συναξάριον) containing the legends of the 
 saints, sometimes substituted for the lection from the Acts (cp. p. 155.9): (6) the 
 manual of the deacon and the choir containing the diakonika, the responses, 
 and the hymns fixed and variable. Service books whether printed or in ms. 
 generally have a marginal arabic version of the text of the prayers &c.: the 
 rubrics in mss. are generally short and in a mixture of greek and coptic, with 
 marginal arabic and with occasional longer passages (e.g. p. 165. 24 sqq. below) 
 in arabic only: on printed editions see below. 
 
 There is a Coptic Uniat, whose slightly modified rite is represented by the 
 edition of Tuki and its derivatives noted below. 
 
 i, Printed texts. 
 a. Ordo communis. 
 R. Tuki Missale coptice et arabice Romae 1736. 
 
 The monophysite names are omitted and that of Chalcedon is inserted in the 
 commemorations &c., and the Filioque is added in the creed. Additional rubrics 
 
 are given, in arabic only. Reprinted, with rubrics in latin only, in J. A. 2 
 
 Assemani Codex liturg. vii: missale alexandrinum, pars 2, Romae 1754, pp. I sqq. 
 
 John marquess of Bute Zhe Coptic morning service for the 
 Lord’s day Lond. 1882, pp. 35 sqq. 
 
 This is derived with some additions from Tuki’s text. Modifications in 
 present practice are pointed out in the notes. The original is given only of 
 what is audible: the rest with the rubrics is in english. The volume contains 
 also the office of the morning Incense and an appendix on the Divine Office. 
 
 ce s> (Euchologion) Cairo, at the E/+Watan office, in the 
 year of the martyrs 1603 (A.D. 1887), pp. 1 544. 
 
 δ ιν dood 3 ela yo eel! de Ost Lb OLS (Book 
 of what is incumbent upon the deacons in respect of the readings 
 in the service and the chantings) Cairo, at the E+ Watan office, 
 same date. 
 
 eG 2 
 
 or 
 
 ο 
 
 - 
 σι 
 
 20 
 
 σι 
 
σι 
 
 20 
 
 to 
 cr 
 
 20 
 
 Ixvili I[utroduction 
 
 These are service books, the former edited by Philotheos hegumen of the 
 patriarchal church of S. Mark in Cairo. The former contains the prayers of 
 the celebrant, the latter the diakonika, the responses and the hymns, fixed and 
 variable, all in coptic and arabic with arabic rubrics. 
 
 Translations: Latin in Victor Scialach Liturgiae Basilii magni, Gregorit 
 theologi, Cyrilli alexandrini ex arabico conversae Aug. Vind. 1604 (reprinted in 
 Magna biblioth. patr. Paris 1654, t. vi): Renaudot i, pp. 1 544. (from a Paris ms.): 
 Assemani #.s. English in 5. C. Malan Orig. documents of the Coptic church v: 
 the divine εὐχολογιον Lond. 1875, pp. 1 544. (‘from an old ms.’): Bute w.s.: Neale 
 History: introd. pp. 381 544. (from Ren.’s latin): Rodwell The liturgies of 
 S. Basil, S. Gregory and S. Cyril from a coptic manuscript of the thirteenth 
 century (Occasional papers of the eastern church association, no. xii) Lond. 
 1870, pp. 25 544. (from a ms. now in the library of Lord Crawford). 
 
 8. The Anaphoras. 
 (z)_S. Basit, 5: (Grecory and S. Cyrit or S. Marware 
 contained in R. Tuki Mssale coptice et arabice Romae 1736. 
 
 The Cairo manual contains the common diakonika and hymns. 
 
 Translations: Latin in Scialach and Magna bibhioth. patr. u.s.: Renaudot 
 i, pp. 9-51: English in Rodwell τι. 5., Malan Oniginal documents i, v, vi, Lond. 
 1872-5 (very inaccurate). 
 
 (2) S. Basix is also contained in 
 
 J. A. Assemani Cod. “it. vii, pars. 2, Romae 1754, pp. 47-90 
 (from Tuki: rubrics in latin). 
 
 John marquess of Bute The Coptic morning service for the 
 Lora’s day Lond. 1882, pp. 77-117 (from Tuki ?). 
 
 ce ty> Cairo 1887, pp. 78-116. 
 
 Translations: Latin in Assemani uw. s.: English in Neale History: introd. 
 pp. 532-702 (from Renaudot’s latin), Bute uw. 5. 
 
 (3) S. Grecory is also contained in 
 rly Cairo 1887, pp. 167-76. 
 Mitthelungen aus d. Sammlung d. Papyrus Erzherzog- 
 Rainer, erst. Jahrg. 3-4, Wien 1887, p. 71. 
 
 The latter is a fragment in sahidic. 
 
 Translations: Latin in Assemani pp. 134-56 (from Tuki’s text). A latin 
 translation of a sahidic fragment is given in Hyvernat Canon-Fragmente d. 
 altkoptischen Liturgie Rom 1888, pp. to sq. from a Borgian ms. (Zoega Catal. 
 cod. copt. Romae 1810, no. c) of about the tenth century. 
 
 (4) S. Cyriz or S. Marx. 
 No separate text is published. 
 
The Egyptian Rite Ixix 
 
 Translations; Latin in Assemani, pp. 157-84 (from Tuki’s text). A latin 
 version of a sahidic fragment corresponding to pp. 168. 34-173. 19 below is 
 given in Hyvernat 2. 5. pp. 11-13, from the Borgian ms. above. 
 
 (5) Other Anaphoras. 
 
 A. A. Giorgi Fragmentum evangeli S. Joannis graecocopto- ! 
 
 thebatcum: additamentum...divinae missae, cod. diaconict reliquiae 
 et hturgica aha fragmenta ... Romae 1789, pp. 304-15. 
 
 This contains the sahidic text and a latin version of a fragment of an anaphora 
 otherwise unknown, from the Borgian ms, mentioned above. A corrected latin 
 version is given by Hyvernat uw. 5. pp. 15-19. The codex diaconicus, pp. 353-66 
 (Zoega, no. ci), a collection of greek diakonika, is the source of the insertions 
 marked ? in the text of S. Mark below, pp. 139-41. 
 
 Hyvernat Canon-Fragmente der altkoptischen Liturgie 
 
 Rom 1888, pp. 8-10, 14 sq., 20-24. 
 This contains a latin version of five fragments from the same ms. (Zoega, 
 nos. c, cx). The Inclination Gratias agimus tibi p. 23 is a form of the prayer 
 
 in the Ethiopic liturgy Pilot of the soul p. 243 below: cp. Renaudot i. p. 494, 
 Ludolfus ad suam hist. aeth. Comment. p. 345. 
 
 (y) The Lectionary. 
 
 Mai Scriptorum veterum nova collectio iv (2) Romae 1831, : 
 
 pp. 15-34: Malan The holy Gospel and versicles for every 
 sunday and other feast day in the year ; as used in the Coptic 
 church (Original documents of the Coptic church iv) Lond. 
 1874: Lagarde in Abhandlungen d. historisch-philologischen Classe 
 ε΄. kénigl. Gesellsch. αἰ. Wissenschaften zu Gottingen xxiv, Gottingen 
 1879: Maspéro in Recueil de travaux relatifs a la philologie et a 
 Varcheologie égyptiennes et assyriennes vii, Paris 1886, p. 144. 
 
 (1) Mai gives the table of Gospels for feasts and fasts and for saturdays, 
 sundays, wednesdays and fridays of the year from Vat. Arab. xv, reprinted 
 from Assemani Biblioth. apostol. Vatic. cod. mss. catalogus iii (2), pp. 16-41. 
 (2) Malan gives the sunday Gospels and versicles for vespers, matins and 
 liturgy for the year, from a coptic-arabic ms. (The ‘versicles’ of the liturgy 
 are variables corresponding to p. 159. 30 sq. below and that sung at the kiss of 
 peace p. 163. 35.) The table of Gospels is reprinted in Dict. christian antiq. 
 pp. 959-61. (3) Lagarde tabulates all the lections and the psalms for the months 
 athor to mechir and epepi to the little month (i.e. approximately novemb. to 
 feb., and june to aug.), for Lent and the Ninevites’ fast, for the sundays of 
 Eastertide and for the principal feasts, from the Géttingen mss. Or. 125. 7-9, 
 12-15. (4) Maspéro gives a fragment of a table of lections in sahidic. 
 
 . 
 
 wu 
 
 "- 
 
 ie] 
 
 30 
 
 35 
 
ey 
 
 I 
 re 
 
 20 
 
 τὸ 
 we 
 
 39 
 
 Ixx Introduction 
 
 ii. Manuscripts. 
 
 (τ) Containing,the anaphoras of S. Basti, S. Grecory and 5. Cyriz: Vat. 
 Copt. xvii (A.D. 1288), xxiv (14thc.), xxv (1491), xxvi (1616): Brit. Mus. Sup. 
 arab, 18 (xii), Add. 17725 (1811): Bodl. Huntingt. 360 (xiii, the text translated 
 below), Marsh 5 (xiv), Marshall 93 (xviii): Paris (οῤέ. xxvi, xxviii, xxxi. (2) 
 S. Bas. and S. Grec.: Paris Cop. xxix, xxxix. (3) 5. Bas. and 5. Cyr.: Bodl. 
 Huntingt. 572 (xiii or xiv). (4) S. Bast: Vat. Coft. xviii (before 1318), xix 
 (1715), Ixxviii (1722), Suppl. Copt. 1xxxi (1723), Ixxxv (18th c.), Ixxxvi (1713) : 
 Paris Copt, xxiv, xxv, xxvii, xxx. (5) S. Gree. and 5. Cyr.: Vat. Cofi. 
 xx (1315), li (undated): Bodl. Huntingt. 403 (xiii or xiv). (6) 5. GrReEc.: 
 Paris Copt. xl. (7) 5. Cyrit: Vat. Coft. xxi (1333), xxii (before 1580): Paris 
 Copt. xli. (8) Pontifical mass at the consecration of the chrism: Vat. Cof¢. xliv 
 (13th c.). (9) Diaconale: Vat. Copt. xxvii (13th c.), xxviii (1307). (το) Lec- 
 tionary: Vat. Arab. xv (1338) containing the Gospels for the whole year: Vat. 
 Arab. lix (17th c.), Copt. xxix (1712), Xxxii (1723), Bodl. Huntingt. 18 (1295), 
 278 (13492), 89, containing all the lections, and covering in whole or in part the 
 months from thdouth to mechir, i.e. approximately september to february: 76. 
 26 (1265), Paris Cop¢. xix, xx, for Lent: Vat. Arab. lx (1673), Copt. χχχὶ (1711), 
 xxxiv (c. 1700), Bodl. Huntingt. 5, for Holy Week: 7b. 3, for Eastertide: 
 ib. 47, Paris Copt. xxi (?), for sundays in Eastertide and those of the months 
 pachon to mesore and the little month, i.e. from may to august: Bodl. Huntingt. 
 254, for the principal feasts: Vat. Cop/. xxx (1714), XxXxiii (1719), for sundays from 
 Lent to the end of the year: ib. 4vab. xxxix (16th c.), for sundays and festivals. 
 In coptic mss. of the New Testament the divisions and the order of the books 
 correspond to the lection system. The Gospels are commonly in a separate 
 volume: S. Paul is either in a separate volume or is combined with the rest of 
 the books in the order Paul, Cath. Epp., Acts. The pericopae are sometimes 
 noted in the text. See Gregory in Tischendorf Nov. Test. graece, ed. 8, 
 iii, Leipz. 1894, pp. 853 sqq.: Scrivener Introd. to the criticism of the New 
 Testament, 4th ed., Lond. 1894, 11, pp. 110 sqq. 
 
 (11) Sahidic fragments. Brit. Mus. Or. 3580 is a collection of liturgical frag- 
 ments, including part of a table of lections; invocations (one of which is a 
 compilation from S. Cyr. and S. Greg.); four collections of prayers of fraction 
 &c., one of which is the inclination, absolution, fraction and confession of S. 
 
 - Basil ; and two fragments of diakonika, one of them including also an institution 
 
 and intercession. There are similar collections at Leyden and elsewhere. 
 
 See Codd. copt. biblioth. Vatic. in Mai Script. vet. nov. coll. v (2), Romae 1831 : 
 Codd. arab, biblioth. Vatic. in Mai 7b. iv (2), Romae 1831: Cureton Catal. cod. mss, 
 or. Mus. Brit. arab. Lond. 1846: Rieu Suppl. to cat. of arab. mss. in Brit. Mus. 
 Lond. 1894: Uri Bibl. Bodl. codd. mss. orient... . catal. i, Oxon. 1787. 
 
 11, History, ἄς. 
 
 (1) The outline in the Arabic Didaskala given below in 
 Appendix K represents a stage in the history of the Coptic 
 liturgy. 
 
The Egyptian Rite Ιχχὶ 
 
 See above pp. Ixvi sq. Illustrations, sometimes dated, of the language of 
 the liturgy are to be found in Revillout’s article Les priéves pour les morts dans 
 Vepigraphie égyptienne in Revue égyplologique vol. iv, 1885. On the relations of 
 languages, greek coptic and arabic, in Egypt see Quatremére Recherches critiques 
 et historiques sur la langue et la litterature de Γ Egypte Paris 1808; Butler The 
 ancient Coptic churches of Egypt Oxford 1884, ii, pp. 250-55; Bp. Lightfoot in 
 Scrivener A plain introd. to the criticism of the New Testament, 4th ed., Lond. 
 1894, ii, pp. 97-100, with Mr. Headlam’s corrections of the account of the 
 coptic dialects, pp. 103-106. 
 
 2. Incidental notices from the acts of the saints or elsewhere 
 do not seem to have been collected on a large scale, but many 
 regulations bearing on the liturgy are contained in the constitu- 
 tions of the patriarchs ‘Abdu ’1 Masih (Christodulus, 1047-78), 
 Gabriel II (+ 1146) and Cyril III (1235-43), as well as in the 
 so-called /mperial Canons, in the Epitome from the sentences of the 
 fathers, and in the canonical collections of Faraj Allah of 
 Akhmim (Echmimensis, xiith cent.) and Safi ’] Fada’il ibn al 
 ‘Assal (Ebnassalus, xiiith cent.) These are unpublished, but 
 are largely quoted in the notes of Renaudot. 
 
 Renaudot, in his notes Lit. or. coll. i, pp. 152 sqq., has collected a few 
 incidental notices from historical writers. On the constitutions of Christodulus 
 see Renaudot Hist. patriarch. alexandrin. jacobit. Paris 1713, pp. 420-4, Neale 
 Patriarchate of Alexandria ii. Lond. 1847, p. 213: for those of Gabriel, Ren. 
 p. 511, Neale p. 248: of Cyril, Ren. p. 582: on the Jmepferial canons, tb. 213, 
 and on Ibn al ‘Assal, 76. 586. The collection of Faraj Allah is in Paris “πε. 
 fonds 120; that of Ibn al ‘Assal in Anc. fonds 121-123, Suppl. arab. 84, 85; that 
 of Maqfra, containing the Jimperial canons, in Suppl. arab. 78, 83. 
 
 3. There are several arabic Commentaries from which 
 Renaudot quotes largely, otherwise unpublished: especially 
 Abu Saba TJractatus de scientia ecclesiastica, Abu ’| Bircat A light 
 in the darkness and an exposition of the offices (xivth cent.) and 
 Gabriel V Rituale sacramentorum (1411). To these may be added 
 the history of Abu Dakn published in a latin version Hrstoria 
 Jacobitarum seu Coptorum .. opera Josephi Abudacni Oxon. 1675, 
 and in an english translation from the latin, E. S{adleir] Zhe 
 History of the Cophts commonly called Jacobites Lond. 1693. 
 
 Abu ’] Bircat’s work is contained in Vat. Arab. dexxiii (A 19), Upsala Orient. 
 
 486 (Tornberg Codd. arab. pers. et turc. bibl. reg. univ, Upsaliens, Upsala 1849, 
 p. 306): Gabriel’s in Paris Anc. fonds 42 (?). 
 
 μι 
 
 3 
 
 Ww 
 σι 
 
 ο 
 
Ixxil Introduction 
 
 4. Of modern writers see Vansleb Histoire de leglise 
 ad’ Alexandrie Paris 1677 (esp. iii. 1): Renaudot Lt. or. coll. i, 
 pp. Ixxvi sqq., 152-302: Lebrun Explication iv, pp. 469-518: 
 Neale History of the holy eastern church: introd. p. 323 sq., The 
 patriarchate of Alexandria Lond. 1847: A. J. Butler The ancient 
 Coptic churches of Egypt Oxford 1884 (esp. vol. ii): Evetts and 
 Butler Zhe churches and monasteries of Egypt Oxford 1895. 
 
 on 
 
 C. Tue ABYSSINIAN LITURGIES 
 
 The books necessary for the celebration of the liturgy are (a) the Keddase, 
 10 containing the complete text of the liturgy: (8) the Sherdta gecawé (ordo 
 synopseos), the Lectionary, the contents of which are indicated below. 
 There is an Abyssinian Uniat for whose use the Roman edition below seems 
 to be intended. 
 
 i. Printed texts. 
 15 1. The Preanaphoral. 
 
 C. A. Swainson The Greek liturgies .. with an appendix con- 
 taining the Coptic ordinary Canon of the Mass .. edited and 
 translated by Dr. C. Bezold Cambridge 1884, pp. 349-95. 
 
 The singularly described document in the appendix is in fact the Ethiopic 
 
 20 preanaphoral, printed from Brit. Mus. Or. 545, with variants in the margin 
 
 from Or. 546, and an inadequate english translation. The folio, following f. 43, 
 
 noted on p. 392 as wanting, is bound up as f. 52 in the ms. Dr. Swainson is 
 
 mistaken, p. xliv, in saying that the mss. above do not contain the anaphora: 
 see below. 
 
 25 2. Ordo communis with the Anaphora of the ApostTLEs. 
 
 [Tasfa Sion] Testamentum novum .. Missale cum benedictione 
 incenst cerae &c... quae omnia Ir. Petrus Ethyops auxilio prorum 
 sedente Paulo III pont. max. et Claudio illus regni imperatore 
 imprimis curavit [Romae] anno sal. mdxlviii, ff. 158-67. 
 
 30 ©The text has been so far latinized that the Fi/iogue has been inserted in the 
 creed. Reprinted in Bullarium patronatus Portugalliae regum in ecclestis Africae 
 &c. append. t. iii, Olispone 1879, pp. 201-20. 
 
 Translations: Latin in [Tasfa Sion] Modus baptizandt... item Missa qua 
 communiter utuntur quae etiam Canon universalis appellatur nunc primum ex 
 
 35 lingua chaldaea sive aethtopica in latinam conversae Romae apud Antonium 
 Bladum mdxlix mense aprilis: reprinted, Louvain 1550. In the prefixed letter 
 
The Egyptian Rite [xxiii 
 
 to Paul III the translation is attributed to Petrus Paulus Gualterus of Arezzo. 
 It is made presumably from the text above, but it is further latinized by the 
 mutilation of the invocation, in addition to the insertion of the /7ogue in 
 the creed. Some notes of little value are appended. This version is repro- 
 duced in G. Witzel Exercitamenta syncerae pietatis Mogunt. 1555: in the Brblio- 
 thecae patrum Paris 1575 t. iv, 1589 t. vi, 1654 t. vi, Colon. 1622 t. xv, Lugdun. 
 1677 t. xxvii: in Fabricius Cod. apocr. N. T. pars iii, Hamb. 1719, pp. 211-252, 
 liturgia S. Matthaei qua aethiopes utuntur: in Migne P. Z. cxxxviili. 907-28. 
 G. Cassander Liturgica (Opera Paris 1616, p. 27) gives an abstract of this version. 
 An emended latin version of the same text is given in Renaudot i, pp. 472-95, and 
 reprinted in Bullarium patronatus Portugalhiae &c. τι. 5. pp. 239-57. English from 
 Ren.’s latin in Brett, pp. 81-90, and from ed. 1548 and Brit. Mus. Add. 16202 in 
 Rodwell Ethiopic liturgies and hymns i, Lond. 1864, pp. 1-26. The anaphora used 
 at funerals given by Rodwell, pp. 48 sq., is only a form of the Apostles. 
 
 3. Other Anaphoras. 
 
 The following have been published : 
 
 (1) Our Lorp Jesus Curist (We give thanks unto thee, 
 holy God, the end of our souls), Testamentum novum &c. Romae 
 1548, ff. 168 sq.: Ludolfus ad suam hist. aethiop. Commentarius 
 
 Francof. ad M. 1691, pp. 341-345: Bullarium patr. Portug. : 
 
 pp. 221-4. 
 Translations: Latin in Ludolfus w.s.; English in Rodwell τι. s. pp. 27-31 (from 
 ed. 1548 and Ludolfus). 
 
 (2) Our Lapy Mary which father Cyriac pope of the city 
 of Behnsa composed (My heart ts inditing of a good matter). 
 Testamentum novum &c. ff. 170 54. : Bullarium pp. 225-33. 
 
 English in Rodwell τι. s. pp. 31-40, from the above text and Brit. Mus. Add. 
 16202. 
 
 (3) 8. Dioscorus (Before the world and for ever 15 God in 
 his kingdom). Vansleb in Ludolfus Lexicon aethtopicum Lond. 
 1661, appendix (from Bodl. Poc. 6): hence in Bullar. pp. 260-2. 
 
 Latin version by Vansleb τε. s., reprinted in Lebrun iv, pp. 564-79 and Budlar. 
 pp. 261-3. English (part) in Rodwell wu. 5. p. 46 54. from Brit. Mus. Add. 16202. 
 
 (4) S. Joun Curysostom (Behold we declare the essence 
 of the Father who was before the creation of the world). Dillmann 
 Chrestomathia aethiopica Lips. 1866, pp. 51-6 (from Bodl. Poc. 6). 
 
 ii. Manuscripts. 
 
 (1) Containing the ordo communis with anaphoras: seventeenth century, Brit. 
 Mus. Or. 545, Paris Eth. 69, Berlin Dies A d.11: eighteenth century, Brit. Mus. 
 
 σι 
 
 iS} 
 fe) 
 
 [Ὁ 
 Ὁ 
 
 30 
 
 w 
 σι 
 
Ιχχῖν Introduction 
 
 Or. 546, 547, Paris Eth. 61, 68, Berlin Pe¢. ii, n. 36: nineteenth century, Brit. 
 Mus. Or. 548, Berlin Or. quart. 414. (2) Containing anaphoras without the 
 ordo communis : fifteenth century, Bibl. Soc. Eth. G (Rodwell, p. 45): sixteenth 
 century, Paris Eth. 77°: seventeenth century, Paris Eth. 70, 116: eighteenth 
 5 century, Brit. Mus. Add. 16202, Paris Eth. 54, 60: nineteenth century, Brit. 
 Mus. Or. 80, Paris Eth. 132: of unassigned date, Bodl. Pocock 6, of which Paris 
 Eth. 136 is a copy. (3) Of unassigned character and date, Vat. Ethiop. xiii, 
 Xvi, XXii, XXViil, XXiX, XXXIV, XXXIx, lxvi, ]xix. 
 Besides the Anaphoras already enumerated the following are 
 10 found in one cr more of these manuscripts. 
 
 (5) S. Joun THE Evancetist (70 thee, o Lord, we have 
 raised our eyes, we have lifted up our hearts). 
 (6) S. James THE Lorp’s BROTHER (72 ts meet and right and 
 just to praise thee, to bless thee, to give thanks to thee). 
 15 (7) S. GreGory THE ARMENIAN (We give thanks to thee, 
 God, tn thine only Son and the Holy Ghost, undivided). 
 (8) THE cccxvi OrtTHODOx (God, worshipped in the clouds 
 and high above the heavens). 
 (9) S. ArHanastus (1 call the heavens to witness unto you, 
 20 7 call the earth to witness unto you, that ye stand in awe). 
 (10) 5. Basi, a translation of the Coptic S. Basil. 
 (11) S. Grecory NazianzeEn (We give thanks to our 
 benefactor, the merciful God, the Father). 
 
 (12) 8. Epipnanius (Great is God in his greatness, holy in 
 25 his holiness). 
 
 (13) S. Cyrit i (With thee, o Lord, God of gods and Lord 
 of lords, God, hidden essence, infinite). 
 
 (14) 8. Cyrix ii (We give thanks to thee and we magnify thee, 
 we bless thee and we praise thee, even thine holy and blessed name). 
 
 30 (15) James or SeRuGH (Arise with reverence towards God 
 that ye may hearken, open the windows of your ears). 
 
 S. James, which is evidently derived from the syriac, and S. Cyril ii are found 
 
 only in Paris Eth. 69 of the mss. above. 
 (3) Lectionaries: Brit. Mus. Or. 543 (fifteenth cent.), ddd. 16249 (modern), 
 35 for the year: Add. 18993 (fifteenth or sixteenth cent.), festal: Or. 544 
 (eighteenth cent.), for sundays. The lectionaries are similar to and presumably 
 derived from the Coptic, and contain the psalm and gospel for vespers, and the 
 four lections and the psalm (cp. p. 220 below) and at least in some cases 
 
The Egyptian Rite Ixxv 
 
 a reference to the homily, for the liturgy. Manuscripts of the N. T. are 
 commonly in three volumes, Gespels, S. Paul, and Catholic Epp. with Acts 
 and Apocalypse, so far corresponding to the lection system. (Scrivener Plain 
 introduction, 4th ed., ii, p. 155: Gregory in Tischendorf NV. 7. graece ed. 8, iii, 
 Pp. 900 544.) 
 
 See Dillmann Cat. cod. mss. Mus. Brit, iii, Lond. 1847, Cat cod. mss. bibl. 
 Bodi. vii, Oxon. 1848, Verzeichntss d. abessin. Handschr.d kénigl. Bibl. zu Berlin 
 Berlin 1878: Wright Catal. eth. mss. in the Brit. Mus. Lond, 1877: Zotenberg 
 Catal. des mss. éthiop. de la bibl. nationale Paris 1877: Mai Scriptt. vett. nov. coll. 
 v (2), Romae 1831, pp. 95-100. 
 
 ili. History, &c. 
 
 τ. The Anaphora of the Ethiopic Church Ordinances which is 
 given below pp. 189-93, as has been already pointed out, 
 follows the consecration of a bishop and corresponds to the 
 Clementine liturgy. It is related (1) to the Canons of Hippolytus 
 which are the source of the offertory-rubric and the opening 
 dialogue (p. 189. 2-16) and of the oblation of the oil after the 
 invocation (p. 190. 25-7): (2) to the Clementine liturgy the 
 invocation of which seems to be derived from the same source 
 as that of the Ethiopic: (3) to the Ethiopic Anaphora of the 
 Apostles which is formed out of that of the Church Ordinances 
 by the addition of the details of the Egyptian anaphora. There 
 are at present no means of fixing the date of the document. 
 
 On the Church ordinances see p.xxii(5). (1) Can. Hippol.3 (Achelis §§ 20-27, 
 pp. 48-51) =sahid, Eccl. can. 31, p. 463 below; after which the canon proceeds 
 (Achelis p. 56) quodsi adest oleum oret super illud hoc modo: sin autem solum- 
 modo illas particulas. (2) On the relations of the Clementine and the 
 Ethiopic invocations see pp. xxii, xxx, xxxii. (3) The successive paragraphs of 
 pp. 189. 5-192. 18 will be found imbedded in the anaphora of the Apostles below 
 pp. 228. 3-21: 231. 6 54., ΓΙ Sq.: 232. I-35: 233. 5-9, 26-29: 234. 15-235. 23: 
 237. 14-25: 243. 11-17. Bunsen Anal. antenic. iii p. 21 regards the liturgy of 
 C. O. as of the second century, but on merely subjective grounds. Such a view 
 is very improbable, and the history of liturgical development in Abyssinia is 
 too little known to justify even conjecture. 
 
 2. No Ethiopic commentaries or regulations bearing on the 
 liturgy seem to have been published: but the following exist 
 in manuscript. (1) The so-called Testament of the Lord, several 
 chapters of which are concerned with the subject: but since it 
 is not Ethiopic in origin, its regulations probably throw little 
 
 σι 
 
 Ι 
 
 "πὸ 
 οι 
 
 bo 
 
 το 
 
 or 
 
 w 
 
 οι 
 
 ο 
 
σι 
 
 20 
 
 2 
 
 σι 
 
 25 
 
 Ixxvi Introduction 
 
 light on the Abyssinian rite, unless, as is possible, they have 
 been assimilated to Abyssinian use. (2) The later mss. of the 
 canonical collection Szzddds 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 
 on the duties of a priest. 
 
 (1) A part of the Testament of the Lord has been published in syriac by 
 Lagarde in Rel. jur. eccl. ant. syr.and retranslated into greek in Rel. jur. eccl. ant. 
 graece, but otherwise it has not been investigated. Cp. M.R. James Apocrypha 
 anecdota Camb. 1893, pp. 151 sqq. A suffrage of the litany in the existing 
 Abyssinian liturgy, below p. 208. 33-36, is derived from the chapter ‘ on those 
 who come late to church,’ and ‘lag behind’ should perhaps still be rendered 
 ‘come late’: cp. Lagarde Rel. jur. eccl. ant. graece Ὁ. 86. The ethiopic 
 Testament is contained in Brit. Mus. Or. 793, 795, of the xvilith century. 
 (2) The Stnédés is contained in Brit. Mus. Or. 793, 795, 796, all of the xviiith 
 century: Or. 794 (c. xv) has not the prayers. (3) The Ceremonial is in Brit. 
 Mus. Or. 549, 550, 788, 799, of the xviiith century, and Add. 16205. (4) Part of 
 the tract on the priest’s duties is in Brit. Mus. Or. 829* (xviiith cent.). The 
 
 Fatcha nagasht (Law of the Kings) is a version of the arabic collection of 
 Ibn al‘Assal. 
 
 3. Of modern writers see Francisco Alvarez Verdadera infor- 
 magam das terras do Preste Joam |Coimbra] em casa de Luis 
 Rodriguez 1540 (engl. transl. by Lord Stanley of Alderley, 
 Narrative of the Portuguese embassy to Abyssinia during the years 
 1520-1527, Hakluyt Soc., Lond. 1881): Job Leutholf (Ludolfus) 
 Flistoria ethiopica ili, 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, 
 ΡΡ. 519-579: Bruce Jvavels 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. 
 
 Geo. Cassander Liturgica (Opera Paris 1616, p. 28) has an abstract of the 
 liturgy from Alvarez. 
 
The Persian Rite Ixxvii 
 
 Hiei PERSIAN RIDE 
 
 The Nestorian books are to be distinguished from those of the two Chaldaean 
 Uniats: the western, which was formed in the middle of the seventeenth 
 century and has its centre at Mosul; and the eastern, consisting of such of 
 the Christians of S. Thomas in Malabar as still adhere to the Roman communion 
 and the results of the synod of Diamper. 
 
 The ritual books required for the celebration of the liturgy are (a) the Tachsa 
 (τάξις) containing the text of the liturgy (the deacon’s manual Shamashiitha 
 is sometimes found separately): (8) the Dawidha containing the Psalter and 
 the litanies (pp. 262 sqq. below): (y) the Lectionary, in three volumes con- 
 taining respectively the Lections (O. T. and Acts), the Apostles (S. Paul) and 
 the Gospels: (5) the Hadhra containing the proper hymns. See Badger The 
 Nestorians and their rituals ii, pp. 19-25: Maclean and Browne The Catholicos 
 of the East and his people pp. 232 54.) 240 Sq. 
 
 i. Printed texts. 
 
 t. Nestorian. 
 
 Liturgia sanctorum A postolorum Adaei et Maris: cut accedunt 
 duae aliae in quibusdam festis et ferits dicendae: necnon ordo 
 baptismi | Tachsa part i] Urmiae, typis missionis archiepiscopi 
 Cantuariensis, mdccexc: [ Zachsa part ii] ibid. mdecexcii. 
 
 τ aca τόν. Mito (Lections, Apostles and 
 Gospels) Urmi, the archbishop of Canterbury’s mission, 1889. 
 
 These volumes form the editio princeps of the Nestorian rite, unmodified except 
 by the omission of the heretical names. Of the liturgy, the first volume contains 
 the ordo communis and the three anaphoras, of the ApostLes, of THEODORE and 
 of Nestorius, from an Alkosh ms. with some variants from several mss. of the 
 districts of Alkosh, Kurdistan and Urmi. The second volume contains the 
 prothesis and the prayers, pp. 247-52, 262-6 below: the third the table of lections 
 for the whole year. The text below is translated from these books so far as 
 they go: the variable hymns, except that on p. 297, which is contained in the 
 first volume p. 52, are from a ms. Hadhra which Dean Maclean used in 
 Kurdistan: on the Diptychs see below. The H#dhra is unpublished. 
 
 Translations: Latin in Renaudot ii, pp. 578-632 (ordo communis and the 
 three anaphoras, from mss. representing a local use in some respects different 
 from that of the text above: see Ren. p. 561 and manuscripts below) from which 
 the ordo communis and the anaphora of the Apostles are reproduced in Lebrun 
 vi, pp. 468-512 and Danieliv, pp. 171-193 (the principal paragraphs of Theodore 
 and Nestorius are added in the margin of the latter). English in ἃ. P. Badger 
 The syriac liturgies of the Apostles,... Theodorus...and ... Nestorius (Occasional 
 
 em 
 
 = 
 on 
 
 papers of the eastern church association, no. xvii) Lond. 1875 from mss. in 40 
 
Ixxviii Introduction 
 
 Turkey: The liturgy of the holy apostles Adai and Mari &c. Lond., S.P.C.K., 
 1893, pp. 1-62, 83-89, from the Urmi edition above: the anaphora of the 
 Apostles from Renaudot’s latin in Etheridge Syrian churches pp. 221-235 and 
 in Antentcene christian library xxiv, Edinb. 1872: of Nestorius in Brett Collection 
 pp. 91-ror (anaphora only) also from Renaudot’s latin, and in Badger The 
 Nestorians and their rituals ii, pp. 215-43 from mss. in Turkey: of Theodore 
 in Neale History of the eastern church ; introd. pp. 533-793 (anaphora only) from 
 Ren.’s latin compared with Brit. Mus. Rich. 7181. The table of lections is given 
 in A. J. Maclean East Syrian daily offices Lond. 1894, pp. 264-283: the Ο, T. 
 10 lections for sundays in Forshall Catal. codd. mss. orient. Mus. Brit. syr. pp. 
 29-32 from Rich. 7168, the Gospels for the year pp. 48-53 from δέον. 7173, 
 7174: the divisions of the Psalter in Maclean and Browne The Catholicos of the 
 East &c. pp. 240 sq. Cp. E. Ranke in Herzog-Plitt Real-Encyclopddie xi, s. v. 
 Perikopen, pp. 471-3: Maclean and Browne of. cit. pp. 253 Sq. 
 
 2. Chaldaean. 
 (1) Western. 
 
 Missale chaldaicum ex decreto 5. congregationis de propaganda 
 fide editum Romae 1767. 
 
 σι 
 
 | 
 ur 
 
 Of the anaphoras this contains only the Apostles: of the lectionary, the 
 20 apostles and gospels for the year. 
 Translation: German by Bickell in der katholische Orient 4-6, Minster 1874. 
 
 (2) Eastern. 
 
 Ordo chaldaicus missae beatorum Apostolorum iuxta ritum 
 ecclesiae Malabaricae Romae 1774. Ordo chaldaicus rituum et 
 lectionum iuxta morem ecclesiae Malabaricae Romae_ 1775. 
 
 galsor coals rimoal vers... mjoo esaal oh 
 
 (The book of the orders and the lections .. according to the 
 chaldaean order of Malabar) Rome 1844. 
 
 we 
 
 οι 
 
 In the last, and presumably in the second, the liturgy is inserted, with a 
 30 separate pagination 1-60, after p. 440. As will in part appear from the Portuguese 
 title below, these texts, which contain the ordo commumis, 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). 
 
 Translations: Latin in Ant. de Gouvea Jornada do arcebispo de Goa Dom Frey 
 Aleixo de Menezes primaz da India Oriental . . quando foy as Serras do Malauar ete. 
 (Append. Missa de que usam os antigos christiaos de Sao Thome do Bispado de 
 Angamalle das Serras do Malauar da India Oriental purgada dos erros & 
 blasfemias Nestorianas de que estava chea pello Illustrissimo & Reverendissimo 
 40 Senhor Dom Frey Aleyxo de Menezes Arcebispo de Goa Primaz da India quando 
 
 Joy veduzir esta Christandade a obediencia da Santa Igreja Romana, tresladada 
 
 2 
 
 σι 
 
The Perstan Rite Ixxix 
 
 de Siriaco ou Suriano de verbo ad verbum em lingoa Latina) Coimbra 1606. 
 Reproduced in La messe des anciens chrestiens dicts de S. Thomas Bruxelles 
 1609 (also Antwerp in the same year): the Bibliotheca patrum, Paris 1654 t. vi, 
 Colon. 1618 t. xv, Lugdun. 1677 t. xxvii: J. F. Raulin Aistoria ecclesiae Mala- 
 baricae cum Diamperitana synodo..accedunt cum liturgia Malabarica, tum &c. 
 Romae 1745, pp. 203-333: Lebrun Explication vi. 468 512. In English from 
 the latin in Neale The liturgies of SS. Mark &c. Lond. 1859, 1869 &c. 
 
 3. An ancient Anaphora. 
 
 Dr. Bickell published in Zertschr. d. deutschen morgenlind. 
 Gesellschaft xxvii (1873) pp. 608-613 the text of a fragment in 
 Brit. Mus. Add. 14669, ff. 20 sq., containing an anaphora of the 
 Persian 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. 
 
 See below, p. 511 note. Dr. Wright in 4 short history of Syriac literature 
 
 Lond. 1894, p. 28 calls this anaphora ‘ Diodore of Tarsus,’ on what ground does 
 not appear: but cp. iii. 1 below. 
 
 ii. Manuscripts. 
 
 (1) Liturgies. Nestorian: Vatican Syr. xlii (A.D. 1603), ccciii (1608), Brit. 2 
 
 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), 
 ecxe (1751), ecxci (1766), Bodl. Ouseley 267 (xviii: with lat. vers.\, Paris 
 Anc. fonds 67 (xvii), Suppl. 12 (xvii), 18 (1698), 24 (written by Renaudot), 
 68 (1699), 94 (1711), 49 (xviii). (2) Diptychs. The diptychs given below, 
 pp. 275-281, have been compiled by Kasha Oshana of Urmi from two mss., 
 of which the one (a) was written by the rabban Yonan, who died a few 
 years ago, from two mss., one long, the other short, which he combined 
 without -distinguishing the elements contributed by each: this composite ms. 
 is the basis of the list below: the other (8), which is now at the end of the 
 Hiidhra of the village of Guktapa near Urmi, was written about 200 years 
 ago by mar Yuhanan of Mawana near the Perso-Turkish frontier. The addi- 
 tions taken from 6 are distinguished below by square brackets. From the 
 names of the metropolitans it is clear that a belongs to the province Mosul, 
 
 which was formerly part of that of Arbela: the names up to Titus, p. 277.11, - 
 
 belong to Arbela, and the list is then continued in the line of Mosul. From the 
 names and the mention of Cubha (i.e. Nisibis), p 278. 5, it appears that 8 
 belongs to the province of Nisibis. The notitiae of the Nestorian bishops are not 
 complete enough to enable us to identify the cities to which the lists belong, 
 
 on 
 
 ο 
 
 - 
 σι 
 
 ὸ 
 
 30 
 
 as) 
 on 
 
 but perhaps a is of Ardashir and B of Mardin. (3) Lectionaries: Brit. Mus. 40 
 
 Add. 14492 (c. ix), 14491 (ix or x), 14705, 17923 (Xi), 14688 xii or xiii), Egerton 
 681 (xiii), Rich. 7168, 7173-6. 
 
ΙΧΧΧ Introduction 
 
 iii. History, ἄς. 
 1. Three other anaphoras are mentioned, but are now 
 unknown. 
 (1 Bargauma (fl. 480): mentioned in the Catalogue of 
 ‘Abhdishu (Assemani δ. O. iii [1] p. 66). 
 (2) Narsat (fl. 490): mentioned also by ‘Abhdishu (70. p. 65). 
 (3) Diopore or Tarsus. An anaphora under this title is 
 proscribed by de Menezes’ synod of Diamper along with those 
 of Nestorius and Theodore (act. v decr. 2, ap. Raulin Hzstoria 
 10 p. 153), and Abraham Ecchellensis (Catal. Hebedjesu Romae 1655, 
 p. 135) mentions it. Renaudot (Lit. or. coll. ii, p. 569) questions 
 its existence, supposing that the synod of Diamper confused 
 the names of Theodore and Diodore: but the decree mentions 
 both and the doubt seems gratuitous. 
 
 15 Comp. i. 3 above. On the anaphora of Theodore see Leontius of Byzantium 
 (c. A.D. 531) c. Eutych, et Nestorium iii. το (Migne P. G. 1xxxvi. 1368 c). 
 
 σι 
 
 2. The history of the rite must otherwise be sought in the 
 commentators, of whom the works of the following are extant. 
 Ishu‘yabh of Arzon (+ 595) Questions on the mysteries, found in 
 part in Vat. Syv. cl (5) (Assemani Vat. catal. or. iii p. 280). George 
 of Arbela (fl. 960) Exposition of all the ecclesiastical offices is 
 abstracted in δ. O. iii (1) pp. 518-40 (tr. iv. is on the liturgy); his 
 Questions on the nunistry of the altar is extant in Vat. Syr. cl (1). 
 Yabhallaha II (+ 1222) Questions on betrothals and marriages and 
 25 on the sacred liturgy, ib. (3). ‘Abhdishu of Nisibis (1318) Zhe 
 Pearl is printed with a Latin translation in Mai Scripit. vet. nov. 
 coll. x (2) Romae 1838, pp. 317 sqq., and is given in English in 
 Badger The Nestorians and their rituals 11, Lond. 1852, pp.380-422: 
 iv. 5 sq. is on the Eucharist. Timothy II (fl. 1318) Ox the seven 
 causes of the mysteries of the church is abstracted in B. O. iii (1) 
 pp. 572-80. The Book of the Fathers or The heavenly intelligences, 
 included in the Nestorian law-book A shitha Sunhadus, is attributed 
 to Simeon bar Sabba‘e (tc. 340) but is certainly much later 
 (Wright Syriac Literature p. 30, Maclean and Browne The 
 35 Catholicos of the East and his people Lond. 1892, p. 183): it is 
 
 unpublished. 
 
 Narsai (fl 490) Exposition of the mysteries (B. O. iii [1] p. 65), Hannana of 
 
 Hedhaiyabh (+607) Exposition of the mysteries (1b. 83), and Ishu'barnon (+826) 
 
 2 
 
 ο 
 
 ο 
 
 = 
 ΠῚ 
 
The Byzantine Rite Ixxxi 
 
 On the division of the offices (tb. 166) are mentioned in the Catalogue of ‘Abhdishu, 
 but are no longer extant, unless the anonymous tract mentioned in B. O. 
 ii p. 489 n. xi be the work of Ishu‘barnon, Cp. Wright A short history of Syriac 
 literature Lond. 1894, pp. 59, 127, 217. 
 
 3. Of modern writers Assemani Lzblioth. orient. iii (1) and (2) 
 gives all sorts of information on Nestorians, Chaldaeans and 
 Malabarese: Renaudot Lit. or. coll. ii pp. 561-642 has a 
 dissertation and notes on the liturgies: Neale History of the 
 holy eastern church : introd. pp. 319-323 discusses the originality 
 of the Persian rite as against Palmer Origines liturgicae 1, 
 pp. 194-196 (4th ed.): Bickell Conspectus ret syrorum literartae 
 pp. 61-5 discusses some points of the liturgy. On the Nes- 
 torians see Etheridge Syrian churches pp. 54-134, Badger 
 The Nestorians and their rituals Lond. 1852, Yule Cathay and 
 the way thither, Hakluyt Soc. 36, 37, Lond. 1866, Legge The 
 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 Exflication vi, pp. 369-571, Badger 
 u. S., Bickell der katholische Orient Minster 1874, 1-6 (no. 6 
 
 has notes on the liturgy comparing the Uniat and the Nestorian : 
 
 forms in detail), On the Malabarese see Raulin Historia 
 ecclesiae Malabaricae Romae 1745, Binterim Denkwiirdigkeiten 
 iv (2) Mainz 1827, pp. 240 sqq., Etheridge uw. 5. pp. 150-171, 
 Howard The Christians of S. Thomas and their liturgies Oxford 
 1864, Rae The Syrian church in India Edinb. 1892, 
 
 Velie BYZANTINE REE 
 
 A. THe OrtTHopox LITURGIES 
 
 The liturgies of S. Curysosrom, of S. Basir and of 5. GREGory D1aLocos 
 or the Presanctified exist and are in use in several languages. In many cases 
 there is a Uniat rite alongside of the Orthodox. 
 
 The languages are the following: (1) Greek, in use among the greek-speaking 
 populations of the Levant, whether Orthodox or Uniat, and in the western 
 Uniats, the Greek in Italy and the Albanian in Sicily: (2) Syriac, no longer 
 in use but formerly the language of.the Syrian Melkites or Orthodox: (3) Arabic, 
 
 σι 
 
 τὸ 
 on 
 
 30 
 
 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 
 
 Ἰ 
 
σι 
 
 Io 
 
 25 
 
 on 
 
 40 
 
 Ixxxil Introduction 
 
 catholics’: (4) Georgian, the language of Georgia, the exarchate of Tiflis, now 
 in some degree in process of displacement by Slavonic: (5) Old Slavonic, the 
 ecclesiastical language of Russia and of the Slavonic populations of the Balkan 
 peninsula and Austria-Hungary, both Orthodox and Uniat: (6) Roumanzan, 
 since the middle of the seventeenth century, when it displaced Old Slavonic, 
 the language of the church of Roumania and of the Roumanians of Hungary, 
 Orthodox and Uniat: (7) Esthonian, Lettish and German, in use in the Baltic 
 provinces of Russia: (8) Finnish and Tartar dialects of E. Russia and N. Asia, 
 Eskimo and Indian dialects of N.E. Asia, the Aleutian islands and Alaska, as 
 well as Japanese and Chinese, in use in the missions of the Russian church: 
 (9) English, in use among Austrian colonists in N. America, formerly Uniat, 
 now Orthodox under the bishop of Alaska and the Aleutian islands resident in 
 San Francisco. 
 
 Of the liturgical books it is sufficient to mention (1) the Τυπικόν, containing 
 the rules for determining the service to be said on a given day, and dealing 
 with questions of occurrence and concurrence, &c., and indicating most of the 
 variables ; first published in Τυπικὸν καὶ τὰ ἀπόρρητα Venice 1545, and again 
 Τυπικὸν σὺν Θεῷ ἁγίῳ περιέχον πᾶσαν τὴν διάταξιν τῆς ἐκκλησιαστικῆς ἀκολουθίας 
 τοῦ χρόνου ὅλου Venice 1685, and much simplified in Τυπικὸν κατὰ τὴν τάξιν τῆς 
 τοῦ Χριστοῦ μεγάλης ἐκκλησίας Constantinople 1888. Selections from the 
 Typikon are given under the several months and days in the Mnvaca, the ’Av6o- 
 λόγιον and the books de tempore in (7) below. (2) The EvyxoAdéyoy contains, 
 besides the offices for the rest of the sacraments and the ‘occasional’ and 
 pontifical offices, the text and rubrics of the fixed elements of the liturgy, the 
 diakonika being generally more or less abbreviated. (3) The Λειτουργικόν or 
 Ai θεῖαι λειτουργίαι contains the text and rubrics of the liturgies, apart from the 
 other matter contained in the Euchologion, with some of the less frequently 
 varying of the variable formulae appended. (4) The Ἱεροδιακονικόν contains the 
 diakonika: e.g. Ἱεροδιακονικὸν νέον Venice 1694, Ἱεροδιακονικὸν ἐν ᾧ περιέχεται 
 ἅπασα ἡ τῆς ἱεροδιακονικῆς τάξεως πρᾶξις Venice 1768, &c. (5) The fixed hymns 
 and responses are contained in the Συλλειτουργικόν : 6. g.’AkoAovbia τοῦ ἀναγνώ- 
 στου ἤγουν τὰ συλλειτουργικά Venice 1549, 1641, and νεωστὶ διορθοθεῖσα (sic) 1644. 
 6) The ᾿Αναγνωστικόν, the ᾿Απόστολος or Πραξαπόστολος and the Εὐαγγέλιον con- 
 tain the lections, the Ἐῤαγγελιστάριον the table of N.T. lections. (7) The variable 
 hymns are found, for Sundays in the Ὀκτώηχος (Venice 1525 &c.), for Lent and 
 the three preceding weeks in the Τριώδιον (Venice 1522 &c.), for Eastertide in 
 the Πειτηκοστάριον (Venice 1544 &c.), and for the immovable feasts in the 
 Mnvaia (Venice 1548 &c.): the festal hymns are repeated in the ᾿Ανθολόγιον 
 (Venice 1621 &c.), and again in part (the antiphons of the enarxis and the hymns 
 of the Little Entrance, in the “QpoAdyior (Venice 1509 &c.). It will be unnecessary 
 further to refer to any of these books except those contained in (2), (3) and (6). 
 See Leo Allatius de libris ecclesiasticis Graecorum Paris 1645, reprinted in 
 J. A. Fabricius Bibhotheca graeca v, Hamb. 1712: Cave Scriptorum eccles. hist. 
 lit, ii, Lond. 1698, diss. 2, pp. 30-60: Neale History of the holy eastern church: 
 
 5 mtrod. Lond. 1850, pp. 819 saq.: Daniel Cod. iit, iv, Lips. 1853, pp. 314 sqq.: 
 
The Byzantine Rite Ixxxill 
 
 Pitra Hymnograple de Péghse grecque Rome 1867, pp. 62-64: Legrande Biblio- 
 graphie hellénique au quinziéme et seiziéme siecle Paris 1885, Bibliogr. hellén. au 
 dix-septieme siécle Paris 1894-5. 
 
 In speaking of a great living rite like the Byzantine it is 
 
 impossible, as it is unnecessary, to do more than indicate certain : 
 
 groups whether of printed texts or of manuscripts. 
 i. Greek printed texts. 
 
 Ai θεῖαι λειτουργῖαι τοῦ ἁγίου ᾿Ιωάννου τοῦ χρυσοστόμου, Βασιλείου τοῦ μεγά- 
 Nov καὶ ἡ τῶν προηγιασμένων᾽ Τερμάνου ἀρχιεπισκόπου ἹΚωωνσταντινουπόλεως 
 ἱστορία ἐκκλησιαστικὴ καὶ μυστικὴ θεωρία. Ἔν “Ῥώμῃ χιλιοστῷ φκς΄ (1526) 
 μηνὸς ὀκτοβρίου" δεξιώτητι Δημητρίου Δουκᾶ τοῦ κρητός. 
 
 This is the editio princeps of these liturgies, published with the licence οἱ 
 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. to1-87 (bottom). S. Chrys. 
 was published separately in Λειτουργία Tov ἁγίου Ἰωάννου τοῦ χρυσοστόμου κατὰ 
 τὴν τοῦ Δημητρίου Δούκας (sic) τοῦ κρητὸς ἔκδοσιν Venice 1644. 
 
 Ἢ θεῖα λειτουργία τοῦ ἁγίου ᾿Ιωάννου τοῦ χρυσοστόμου : divina 211556 
 sancti Joannis Chrysostomi Venetiis per Joan. Antonium et fratres 
 de Sabio 1528, and apud Julianos 1687 (greek and latin). 
 
 The text is closely akin to, but not identical with, that of the edition of 
 Ducas. 
 
 Δειτουργίαι τῶν ἁγίων πατέρων ᾿Ιακώβου τοῦ ἀποστόλου καὶ ἀδελφοθέου, 
 Βασιλείου τοῦ μεγάλου, ᾿Ιωάννου τοῦ χρυσοστόμου Parisiis 1560. 
 
 The source of the texts is not indicated except in so far that in the letter to 
 the cardinal of Lorraine prefixed to the corresponding latin collection, Paris 1560, 
 Antwerp 1560, 1562 (see above, p. xlviii), the editor Jo. a 5. Andrea describes 
 the documents there contained as drawn e medtis Graeciae bibliothecis (f. 2 v). 
 The latin version of S, Basil is that of an ancient ms. of Johannisberg; of 
 S. Chrysostom, that of Leo Thuscus (see below pp. Ixxxiv το, Ixxxv 30. 
 
 J. Goar EYXOAOTION sive rituale graecorum ..cum selectis bibho- 
 thecae Regiae, Barberinae, Crvptae Ferratae, Sancti Marci Floren- 
 tint, Tillianae, Allatianae, Corestanae, et alis probatis mm. ss. et 
 editis exemplaribus collatum. Interpretatione latina . .tllustratum. .. 
 Lutetiae Parisiorum mdexlvii. Ed. secunda Venetiis mdccxxx. 
 
 This is the most considerable collection of materials for the history of the 
 text that has been made, and it has never been adequately used. Daniel Cod. 
 lit. iv pp. 327 5464. makes some use of it and embodies some of its collations for 
 S. Chrysostom. Its most important texts are the Barberini, on which see below 
 and the following : f 
 
 2 
 
 20 
 
 τὸ 
 σι 
 
 30 
 
 ae) 
 on 
 
 49 
 
5 
 
 10 
 
 15 
 
 20 
 
 to 
 
 9 
 σι 
 
 40 
 
 Ιχχχῖν Introduction 
 
 Ibid. pp. 153-156 (ed. 2) Exemplar aliud hturgiae Basilianae 
 juxta M.S. Isidori Pyromali Smyrnaet monasterit S. Joannts in 
 insula Patmo diacont. An undated text of S. Basil, of an ancient 
 type intermediate between the Barberini and the mass of later 
 texts. 
 
 The ms., brought to Europe by Isidore Pyromalus, a friend of Goar’s, was 
 recognized by the latter as closely related to the latin text given by De la 
 Bigne (Morel is apparently meant, viz. in Liturgiae patrum Paris 1560: at least 
 Morel’s text is evidently identical with that referred to), the origin of which 
 he had been anxious to ascertain. This translation was, no doubt, in fact 
 derived either from J. Cochlaeus Speculum antiquae devotionis circa missam 
 et omnem alium cultum Dei... ap. S. Victorem extra muros Moguntiae 
 1549 or from G. Witzel Exercitamenta syncerae pietatis multo saluberrima inter 
 quae lector habes hturgiam seu missam S. Basilit mag. recognitam Mogunt. 
 1555: and Cochlaeus and Witzel derived it independently from a vetustus codex 
 latinae translationis belonging to the monastery of S. John in the Rheingau, 
 i.e. Johannisberg on the Rhine below Mainz: see Speculum p. 117 and 
 Exercitamenta epistola nuncup. and praefatio. Both the mss. are lost for the 
 present: at least, Goar’s greek is not in the Bibliothéque Nationale, and 
 the Johannisberg ms. has probably perished, the library having been burnt at 
 the beginning of the present century. The texts are important as containing 
 the diakonika and an order in some ways different from that of later texts. It 
 may be noticed that the prayer of the Cherubic Hymn Οὐδεὶς ἄξιος is wanting, 
 and the text of the prayer of Elevation Πρόσχες Κύριε is intermediate between 
 that of the Barberini ms. (p. 341 below: identical with the text in [Amphi- 
 lochius] Vita S. Basilii 6 in SS. patrum Amphilochii. .. opera omnia ed. 
 Combefis, Paris. 1644, p. 176 B) and that of 5. Chrysostom in Grottaferrat. I B vii 
 of the ninth or tenth century. 
 
 C. A. Swainson The Greek Liturgies chiefly from original 
 sources Cambridge 1884, pp. 76-187. 
 
 This gives, pp. 76-98, the three liturgies from the Barberini ms. with variants 
 in 5. Chrysostom from Vat. Graec. 1970 (codex Rossanensis), and again pp. IoI- 
 144, 151-187 from Burdett-Coutts iii. 42 (eleventh cent.) and from the editio 
 princeps with variants from other edd. and some mss. The comparison of 
 eleventh and sixteenth century texts is inconveniently arranged and misleading. 
 The choice of materials is arbitrary and inadequate, and it is assumed that 
 conclusions can be drawn from the mere length of a text without regard to its 
 intended scope, whereas in fact a modern altar-book is not materially longer 
 than the earliest known text. Hence the comparison of an eleventh century 
 altar-book with a more or less complete sixteenth century text leads to no 
 result, and the remarks on p. 148 are entirely illusive. The inadequacy of 
 materials may be gathered from p. 174 where the editor remarks that he has met 
 with no ms. of the Presanctified later than the Barberini and the Rossano codices, 
 
The Byzantine Rite Ixxxv 
 
 whereas such mss. are quite common; and on p. 74 the mss. of the thirteenth 
 and fourteenth centuries are said to be ‘ chiefly fragmentary,’ which is not the 
 case unless it be meant that they are altar-books and therefore do not contain 
 the diakonika. The ‘momentous additions between the eleventh and the six- 
 teenth centuries’ referred to on p. xxxvi affect only the Prothesis: their 
 extent and their momentousness can be judged of from Appendix Q below. 
 
 The service-books of the Orthodox use, until the present 
 century, seem to have been printed exclusively at Venice where 
 the Euchologion was published in 1526, 1545, 1558 &c., and 
 there has been a series of issues by various editors ever 
 since. In the present century editions have been printed at 
 Constantinople, e.g. Εὐχολόγιον τὸ μέγα 1803, and at Athens, e.g. 
 Ai θεῖαι λειτουργίαι 1835, the latter representing the use of the 
 church of Greece which has characteristics of its own. Of the 
 service-books of the Uniats, the Basilian use of Italy is repre- 
 sented by Ai θεῖαι λειτουργίαι... ais . . . ἔθος ἱερουργεῖν τοῖς ἰταλογραικοῖς 
 Tov ἁγίου Βασιλείου povaxois κατὰ τὴν τάξιν τοῦ τυπικοῦ 7 χρῆται ἣ σεβασμία 
 μονὴ ἡ Κρύπτης Φερράτης καλουμένη Rome 1601 and Λειτουργικὸν σὺν Θεῷ 
 ἁγίῳ κατὰ τὴν τάξιν τοῦ τυπικοῦ τῆς πανσέπτου μονῆς τῆς Ἱζρυπτοφέρρης ναὶ 
 μὴν καὶ ἔθος τῶν ἰταλογραικῶν μοναζόντων τοῦ μεγάλου πατρὸς ἡμῶν Βασιλείου 
 Rome 1683, the latter arranged as a Roman missal; while 
 the editions of Εὐχολόγιον τὸ μέγα, Rome 1754 and 1873, repre- 
 sent the use of the Greek Uniat in general. 
 
 See E. Legrande Bibliographie hellenique au xv et xvi siecle Paris 1885, Bibliog. 
 
 on 
 
 ~ 
 
 ο 
 
 “- 
 σι 
 
 τὸ 
 ο 
 
 hellén. au dix-septieme siecle Paris 1894-5. From one or more of the editions of 25 
 
 the service-books are derived several western literary editions: e.g. Daniel 
 Codex lit. iv, pp. 327-450 (ed. not specified), Neale Tetralogia liturgica (S. Chrys. 
 from edd. Venice 1840 and 1842), J. N. W. B. Robertson Αἱ θεῖαι λειτουργίαι 
 Lond. 1894 (chiefly from edd. Venice 1851, 1888, Constantinople 1858). 
 Translations. (1) S. CHrysostom was translated into Latin for Rainaldus de 
 Monte Catano by Leo Thuscus in about 1180 from a text of the end of the 
 eleventh or the beginning of the twelfth century, as is indicated by the names 
 of Nicolas patriarch of Constantinople (Nicolas III 1084-1111) and of Alexios 
 the emperor (Komnenos 1080-1118) commemorated in the great intercession 
 (the other patriarchs cannot be identified). This version was published by 
 Beatus Rhenanus in Missa α΄. Joannis Chrysostomi secundum veterem usum 
 ecclesiae Constantinopolitanae Colmar 1540 (Horawitz and Hartfelder Briefwechsel 
 d. B. Rhenanus Leipz. 1886, pp. 617, 466, 471, 474) and reprinted in Liturgiae 
 sive missae ss. patrum Parisiis 1560, Antwerpiae 1560, 1562, and fragments of it 
 in Swainson, pp. 145-7. Another latin version was made in about 1510 by 
 Erasmus for Fisher of Rochester (Fisher de verit. corporis et sanguinis Christi in 
 
 30 
 
 LSS) 
 on 
 
 49 
 
on 
 
 20 
 
 to 
 σι 
 
 40 
 
 45 
 
 Ixxxvi Introduction 
 
 euchar, Colon. 1527, f. 113) from two mss., one of them said to be of the twelfth 
 cent. (Gasquet and Bishop Edward VI and the Book of common prayer Lond. 1890, 
 p. 187 note) and published in Opera S. Chrys. t. v, ed. Chevallon, Paris 1536, and 
 separately in D. Joannis Chrysostomi missa graecolatina D. Erasmo Roterodamo 
 interprete Paris 1537, and at Colmar 1540; again in Opera S. Chrys. Basil. 1547 
 and t. iv Paris 1624; and again in Τῆς θείας λειτουργίας τοῦ ἁγίου ᾿Ιωάννου τοῦ 
 χρυσοστόμου δύο κείμενα Venice 1644 (being the text and version of 1528, and 
 a text with Erasmus’ version, described in the preface as reprinted from 
 an edition by Morel, 1570) and Ae:roupyias τοῦ ἁγίου Ἰωάννου τοῦ χρυσοστόμου 
 ἑτέρα ἔκδοσις τελεῖσθαι εἰωθυίας ἔν τισι τῶν μοναστηρίων Venice 1644 (being 
 apparently a reprint of the second part of the former). Another version was 
 published at Worms in 1541 from a Trier ms. by Ambr. Pelargus (who remarks 
 in his preface on the great differences between the Trier text, that used by 
 Erasmus, and a roll in the cathedral church of Worms: this last is also men- 
 tioned in a letter of Konrad Harzbach to B. Rhenanus, Horawitz p. 471), and 
 another from the ed. of 1526 at Prague in 1544, and another from the same ed. 
 by Gentianus Hervetus, Venice 1548, Antwerp 1562, and reprinted in the Biblhio- 
 theca patrum Paris 1624 t. ii, 1644 and 1654 t. xii. Montfaucon Opera S. Chrys. 
 t. ΧΙ], Paris 1735, gives a version from the text of Savile Opera S. Chrys. t. vi, 
 Etonae 1612 (described as derived from ‘ ed. Morellii Paris. 1570,’ i.e. apparently 
 Aut. τ. dy. πατέρων Paris. 1560). See Cave Scriptt. eccles. i p. 305, Fabricius 
 Biblioth. graeca vii p. 651 sq., xiii p.824, Burbidge Liturgies and offices of the church 
 Lond, 1885, pp. 41 sq., Legrande Bibliographie hellénique au dix-septieme siécle 
 i p. 459 sqq.: Gasquet and Bishop τ. 5. A German translation was published 
 by G. Witzel in 1540 (Horawitz and Hartfelder uw. 5. pp. 466, 469), and a modern 
 version by Rajewsky in Euchologion αἰ. 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 Εὐχολόγιον Venice 1673) : 
 King Rites and ceremonies of the Greek church in Russia Lond. 1772, pp. 137-84 
 (from the Slavonic): Neale History : introd. pp. 341-726 (from edd. Venice 1839, 
 1842): in The divine liturgy of our father among the saints John Chrysostom 
 Lond. 1866: Robertson Αἱ θεῖαι λειτουργίαι : the divine liturgies Lond. 1894 (see 
 above). (2) On the old Latin version of 5. Basix see above p. 1xxxiv. A version 
 of his own was also published by G. Witzel in 1546 (according to Gasquet and 
 Bishop w. s.):; another from the edition of 1526 by Gentianus Hervetus, Venice 
 1548, reprinted in the Bibhioth. patrum Paris 1624 t. ii, 1644 and 1654 t. xii; 
 and another from a ms. in Uffenbach’s library, consisting of leaves promis- 
 cuously arranged, in J. H. Maius Bibliotheca Uffenbachiana Halae 1720, p. 498, 
 reprinted in Migne P. G. evi. 1291 sqq. (certainly not of the ninth century as 
 there stated). German in Rajewsky w.s. English in Brett pp. 57-70 (anaphora 
 only, from Goar), and Neale and Robertson as above. (3) The PRESANCTIFIED 
 was translated, from the edition of 1526 and an Euchologion, by Gilbert 
 Genebrard, and published in the Biblioth. patr. Colon, 1622 t. xv, Paris 1624 
 t. 11, 1644 and 1654 t. xii, Lugdun. 1677 t. xxvii. German and English in 
 Rajewsky, Neale and Robertson as above. 
 
The Byzantine Rite Ixxxvil 
 
 The Lectionary. (1) The ᾿Αναγνώσεις or ἀναγνώσματα, the Old 
 Testament lections of the divine office, were printed separately 
 with the proper προκείμενα in Βιβλίον λεγόμενον ᾿Αναγνωστικὸν περιέχον 
 πάντα τὰ ἀναγνώσματα τὰ ἐν τοῖς ἑσπερινοῖς τοῦ ὅλου ἐνιαυτοῦ τά τε εὑρισκόμενα 
 ἐν τοῖς βιβλίοις τῶν δώδεκα μηνῶν καὶ τὰ ἐν τῷ τριωδίῳ καὶ ἐν τῷ πεντηκοσταρίῳ 
 Venice 1595-6.. This has not apparently been often reprinted, 
 if at all. The lections do not belong to the liturgy except in 
 Lent, when the two lections of the ferial ἑσπερινός, from Genesis 
 and Proverbs respectively, become on wednesdays and fridays 
 the lections of the Presanctified. They are contained in the 
 Τριώδιον. (2) The ᾿Απόστολος or Πραξαπύόστολος, containing the 
 Apostles (S. Paul) and the lections from the Acts substituted for 
 the Apostles in Eastertide, was printed at Venice in 1550 and 
 frequently since. In some editions at least the proper προκείμενα 
 and alleluias are added. (3) The Θεῖον καὶ ἱερὸν Εὐαγγέλιον, con- 
 taining the Gospels for the year, was published at Venice in 
 1539 and often since. (4) The Εὐαγγελιστάριον or table of sunday 
 Gospels for the year was published in Εὐαγγελιστάριον περιέχον τὴν 
 τῶν εὐαγγελιστῶν διαδοχὴν πόθεν ἄρχονται καὶ ποῦ καταλήγουσιν Venice 
 1614, 1624, and is appended to modern editions of the Εὐαγγέλιον 
 e.g. Venice 1872. The later editions include the Apostles in 
 the table. 
 
 The table of lections is given in Smith and Cheetham Dict. of christian ant- 
 quities s. v. Lectionary, pp. 955-9, and in Scrivener /utvoduction to the textual 
 
 crittasm of the New Testament, ed. 4, i pp. 80-89. On the structure of the : 
 
 lectionary see E. Ranke’s excellent exposition in Herzog-Plitt Real-Encyclopadie 
 xi, s. Ὁ. Perikopen, pp 463-8. See also Burgon The last twelve verses of 3. Mark 
 Oxford 1871, pp. 191 sqq., and Scrivener of. cit. pp. 74-7, 327 54. (inaccurate in 
 detail). On the Εὐαγγελιστάριον see further in the Glossary sub voce. 
 
 ii. The other Janguages of the rite. 
 
 Of the Melkite Syriac only the Gospel lectionary has been 
 published in Bzbliothecae 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 54.: 3: 
 
 E. Ranke in Herzog-Plitt Real-Encyclopddie xi, 5. v. Perikopen, pp. 470 sq. 
 The Gospels are tabulated from Bodl. Dawk. 5 in Payne-Smith Catal. codd. syr. 
 bibl. Bodl. ες. 114-29. 
 
 on 
 
 το 
 ο 
 
 τὸ 
 σι 
 
 1 
 
 7 
 ) 
 
en 
 
 )ι 
 
 20 
 
 30 
 
 Ixxxviili Introduction 
 
 The Arabic for the use of the Orthodox in Palestine is printed 
 in Αἱ θεῖαι λειτουργίαι ἃ... Δ] yl ἃ. 5- OLS (The book of the 
 service of the holy mysteries) Jerusalem, at the Patriarchal press, 
 1860 (arabic only). The Uniat Melkite use is found in Αἱ θεῖαι 
 λειτουργίαι lym gia) Hes (The book of liturgies) (Rome 1839?), 
 Vienna 1862 (parallel greek and arabic). 
 
 The Gospel lectionary is tabulated in Mai Scripét. vet. nov. coll. iv (2) Romae 
 1831, pp. 34-60 from Vat. Arab. xvi (twelfth cent.). 
 
 In Slavonic the liturgies of S. Basil and S. Chrysostom 
 were published for Servia, with the lections at Venice in 1519, 
 1554, and in three editions about 1570, and without lections at 
 Venice in 1527 (Dobrowsky Jnstitutiones linguae slavicae Vindob. 
 1822, p. xl; P. J. Safaitik Gesch. d. stidslawischen Literatur, 
 ed. Jirecek, Prag 1865, t. iii pp. 284 sq.), and the liturgies for 
 
 5 Russia at Venice in 1574 (Zaccaria Biblioth. ritualis i, Romae 
 
 1776, p. 19) and at Moscow in 1602 (Dobrowsky of. cit. p. xlix). 
 
 The Georgian books were printed before 1798 (F. C. Alter 
 Ueber georgianische Litteratur Wien 1798, p. 122). 
 
 In German the liturgies are published for the use of the 
 Russian colony at Alexandroffka near Potsdam in Maltzew die 
 gbttlichen Liturgieen unserer heiligen Vater Johannes Chrysostomos, 
 Basilios α΄. grossen u. Gregorios Dialogos deutsch u. slawisch unter 
 Beriicksichtigung εἰ. griechischen Urtexte Berlin 1890. 
 
 The liturgies have been printed in Japanese (2nd. ed. 1895) 
 
 ; and in Chinese (1894), and in several /7nnish and Tartar dialects. 
 
 § In Roumania till 1643 Old Slavonic was the ecclesiastical language, and 
 till sometime in the same century Servian was that of commerce and law. Since 
 that date Roumanian has been substituted, but the cyrillic alphabet was retained 
 till 1828 when it was modified : in about 1847 it was finally abandoned and the 
 roman letters adopted. See Gréber Grundriss d. romanisch, Philologie i, Strassb. 
 1886, p. 437, Morfill Slavonic literature Lond. 1883, p.24. ὃ Innocent archbishop 
 of Kamchatka (1840-68), afterwards metropolitan of Moscow, translated or 
 assisted in the translation of the liturgy into several dialects of N.E. Asia, the 
 Aleutian islands and Alaska. See American church review July 1877. 
 
 iii. Manuscripts. 
 
 (1) Rome, Biblioth. Barberina. MS. iii. 55. Parchm., of the 
 end of the eighth century, in uncial. Euchologion. The liturgies 
 are abstracted in Goar Εὐχολόγιον pp. 83-85, 150-153, 173 (ed. 2), 
 
The Byzantine Rite Ixxxix 
 
 and printed at length in Bunsen Analecta antenic. iii. pp. 201-36, 
 and from a new collation in Swainson pp. 76-98, and again from 
 a new collation, with additions from early sources, below 
 pp. 309-52. The ordinations are printed in Morinus de sacris 
 ecclestae Ordinationibus Antw. 1695. 
 
 According to a note on the fly-leaf, the volume was bequeathed to the convent 
 of S. Marco at Florence by one Nicolas de Nicholis, having been left in Florence, 
 according to Goar’s prooemium, by a member of the Council of Florence in 1439. 
 On palaeographical grounds it is assigned to the eighth or ninth century, and 
 the date is probably more closely defined as between 788 and 797 by the com- 
 memorations on p. 333 below, where the βασιλεῖς must be Constantine VI 
 (779-97) and Mary (married in 788) or Theodota (married in 795), and the 
 βασίλισσα the dowager empress Irene. The lacuna of eight leaves in S. Basil 
 is supplied below, pp. 327-36, from Grottaferrata T B vii. 
 
 (2) The bulk of existing manuscripts are of the eleventh 
 to the seventeenth century, while texts of the tenth century are 
 rare. The diversities among manuscript texts, so frequently 
 insisted upon, for the most part affect the completeness of 
 the contents and only in a small degree the text of the liturgy: 
 celebrant’s altar books are commoner than more complete 
 documents. 
 
 Ninth or tenth century, Grottaferrat. [8 vii(1). Tenth century, Grottaferrat. 
 TY 8x, xx (1). Eleventh century, Grottaferrat. T B ii, iv, xx (2): Paris Graec. 
 328 (1): Burdett-Coutts iii 42 (given in Swainson, Chrys. Bas.). Twelfth 
 century, Rome, Bibl. Angelica C. 4. 15: Grottaferrat. Τ' β xxi: Milan F. 3 sup.: 
 Paris Graec. 330, 391, 392, 409: Bodl. Laud. 28, Auct. E. 5.13 : Burdett-Coutts 
 i. Io (variants in Swainson, Chrys. Bas.). Thirteenth century, Grottaferrat. 
 TB xiv: Milan E. 20 sup.: Paris Graec. 112: Bodl. Cromw.11. Fourteenth 
 century, Vat. Otfobon. 288: Grottaferrat. T B vii (2), xviii: Venice Append. 
 
 graec. 447, 452: Paris Graec. 324, 328 (2), Suppl. graec. 469: Cairo Patriarch. 3 
 
 69: Jerusalem Patriarch. 520, S. Saba 605, 607 (patriarchal διάταξις), Fifteenth 
 century, Milan P. 112 swp.: Paris Graec. 326, 2509, (Goar’s ms., pp. 78-83), 
 Bibl. Mazarin Graec. 727: Munich Graec. 540 : Patmos 641, 690, 703: Jerusalem 
 S. Saba 56. Sixteenth century, Rome, Bibl. Corsiniana 41 E 29, 41 E 31: 
 Grottaferrat. T B ix, xxiv: Venice Nanian. 192, ii 147: Paris Graec. 393: 
 Bodl. Barocc. 42, 107: Munich. Graec. 409: Jerusalem S. Saba 48, 53, 250, 392, 
 401, 618, 621, 687, 692. Seventeenth century, Venice Nanian. 219, 221, li. 159, 
 ii. 160, xi. 28: Paris, Bibl. Mazarin Graec. 725: Jerusalem Patriarch. 74, 99, 334; 
 474, 481 (τ), S. Saba 327, 384, 540, 571, 584, 585, 586. Of unassigned date, 
 Rome, Vat. Vat. gr. 1213, Ottobon. graec. 344, 434, Bibl. Barberina ili. 12, 22, 35, 
 48, 64, 89, 105, 108, 112, 129, iv. 1, 10, 13, 17, 25, 40 (Goar’s Barberin. secund.), 
 41, 70 (these are described simply as Euchologia, and probably they do not 
 
 σι 
 
 " 
 
 ο 
 
 - 
 σι 
 
 35 
 
 40 
 
σι 
 
 τὸ 
 ἔσει 
 
 iss) 
 or 
 
 40 
 
 xc Introduction 
 
 all contain the liturgies, while no doubt some of them belong to group (4) 
 below): Milan Εἰ, to sup., E. 18 sup. 2: Jerusalem S. Saba 570. Goar’s 
 Euchologion patriarchale (Grottaferrat. T β 1, twelfth cent.) does not contain 
 the liturgies. Some other mss. are mentioned by Goar and by Swainson, but 
 they are difficult to identify from their descriptions. 
 
 (3) From the eleventh to the fifteenth century commonly, 
 and for a century or two before and after this period occa- 
 sionally, the liturgies were written on a roll, a strip of parch- 
 ment several feet in length and from six to eight inches broad 
 attached to a wooden roller with ornamental finials, written over 
 on both sides, the text of the verso beginning from the roller 
 in order that in use the parchment after being unrolled might 
 be rolled up again. Such manuscripts are generally celebrant’s 
 books containing little beyond the prayers and short rubrics: 
 in some cases they have at least the cues of the dzakonika, and 
 deacon’s rolls containing only the dakonika are not unknown. 
 Each roll commonly contains a single liturgy, occasionally two 
 or even the three. 
 
 Ninth or tenth century, Grottaferrat. T 8 xxix (fragments). Eleventh 
 century, Grottaferrat. Γ 6 xli (fragment): Bodl. Bodl. Add. E 12, E. D. Clarke 
 38 (ff. i, 230: fragments). Twelfth century, Brit. Mus. Add. 22749, 27563, 
 27504: Paris Graec. 409: Monte Cassino (fragment): Messina Graec, 176: 
 Chalki Theol. School: Jerusalem S. Saba 2 (fragment). Thirteenth century, 
 Brit. Mus. Add. 18070: Paris Graec. 409 A, Suppl. graec. 468: Patmos 707, 709, 
 710, 731. Fourteenth century, Patmos 714, 716 (prothesis and diakonika), 721, 
 727-30, 733; Jerusalem Patriarch. 517, 518, 520. Fifteenth century, Paris 
 Graec. 408: Patmos 708, 711, 712, 718, 720, 722, 725, 732, 734. Sixteenth century, 
 Patmos 719 (with prothesis), 723, 724, 726. Seventeenth century, Patmos 717. 
 On these mss. generally, and for other examples, see Gardthausen griechische 
 Paldographie Leipz. 1879, pp. 58sqq. Besides the liturgies, other parts of the 
 Euchologion, e.g. ordinations, occur in rolls, 
 
 This form of liturgical ms. is called κοντάκιον, κονδάκιον, κονδάκι. Hence 
 κοντάκιον &c. are used for a copy of the liturgy, whatever its form (Theod. 
 Balsamon 7 can. 32 in Trullo p. 193 {Migne P. G. cxxxvii. 621 B}, vesp. ad Marc. 
 5 [Ὁ. cxXxvili.957 B |: Εὐχολόγιον i ordin. presb , e.g. Venice 1869, p. 165), and 
 similarly in arabic kimdak (Bodl. Bodl. 402, f. 1: in syriac kuindoko is used 
 generally of a roll, not apparently of a liturgical book in particular), 
 
 (4) An important group of manuscripts is that of the Basilian 
 communities of Italy and Sicily. They no doubt in some cases 
 
 may preserve usages which have vanished from the eastern 
 books ; and besides this they have an interest of their own both 
 
The Byzantine Rite ΧΕΙ 
 
 \ 
 
 as representing a development more or less independent of 
 the eastern tradition and as containing a western admixture 
 due to the influence of the Latin rite. They do not appear to 
 have been studied in detail. 
 
 There are several such manuscripts in the library of Grottaferrata, the 
 Basilian monastery in the Alban Hills: of the twelfth century, I B viii, xv: 
 of the thirteenth, I 6 xiii: of the fourteenth, T B iii (Goar’s cod. B. Falascae), 
 xii: of the sixteenth, T 8 xvii, xix, xxxiii: of the seventeenth, I B xxiii, 
 Xxxvili : of the eighteenth, T 8 xxvi, xxviii; of the nineteenth T β xxxii. (See 
 Rocchi Codices cryptenses Romae 1884). Messina Graec. 107 (xvth c.), 144 (xvi) 
 are Basilian euchologia, and probably the liturgies 7b. 160 (xiv), 147 (xvi), 56 
 (xvil) are Basilian: and Vat. Basilian. graec. ix (=Vat. gr. 1970, Swainson’s C), 
 Xvii, xviii, li, Milan C 7 sup. (xiith c.), Paris Graec. 323 (xvi) probably all belong 
 to this group, as no doubt do many of the Barberini euchologia mentioned 
 above: and Bodl. Auct. E. 5. 13 (xiith cent.) formerly belonged to the Basilian 
 monastery of S. Salvator at Messina. Texts of S. Chrys. and S. Bas., with latin 
 versions by Leo Thuscus and his contemporary Nicolas of Otranto, are contained 
 in a Karlsruhe ms., formerly belonging to the abbey of Ettenheim-Miinster, 
 described by F. J. Mone in Latetnische u. griechische Messen Frankfurt a. M. 1850, 
 pp. 138 sqq. The texts appear to be Italian. 
 
 § In connexion with this group of manuscripts may be 
 mentioned the so-called Lirurcy or S. Peter, which is a 
 compilation from the Byzantine and the Roman rites, being the 
 Byzantine liturgy with a Roman mass and the canon substituted 
 for the corresponding Byzantine paragraphs. It may be that it 
 is only a literary experiment; but the considerable variations of 
 text in the several copies suggest rather that it represents a 
 serious attempt to combine the two rites and that it was actually 
 in use in the Greek communities in Italy. It was first published, 
 
 from a manuscript in the library of card. Sirleto, itself derived 3 
 
 no doubt from the Vatican manuscript below, by Guil. Linden 
 in Apologia pro liturgia Petri apostoli et commentarius in eandem 
 cum mtssa apostolica Petri aposto’ Antw. 1589 and Paris 1595, 
 and was reprinted in Brblioth. patrum ii Paris 1624 and Fabricius 
 Cod. apocr. Nov. Test. iii Hamb. 1719 (greek and latin). 
 
 It is contained in Grottaferrat. I B vii (ixth or xth cent.), Vatican Vat. gracc. 
 1970 (xii), Paris Suppl. graec. 476 (xv), Gracc. 322 (xvi). Swainson pp. 19I- 
 203 prints it from the Vatican ms. with variants (inaccurately given) from the 
 first Paris ms. Cp. Le Nourry Apparat. ad biblioth. patrum i, c. 34: Pitra 
 Hymnographie de Veghse grecque Rome 1867, pp. 72 54. 
 
 τὸ 
 σι 
 
 2 
 12) 
 
 40 
 
σι 
 
 20 
 
 τὸ 
 or 
 
 30 
 
 XCil Introduction 
 
 (5) The Lectionary. The manuscripts of the ᾿Απόστολος and 
 the Εὐαγγέλιον are tabulated in Tischendorf-Gregory Novum 
 Testamentum graece iii, ed. 8, pp. 687-800 and in Scrivener 
 Introduction i, ed. 4, pp. 328-76. Some of these manuscripts 
 also contain Old Testament lections, but the documents of the 
 ᾿Αναγνωστικόν have not apparently been collected. 
 
 Messina Graec. 102, 122, 131 of the twelfth century and 164 of the thirteenth 
 are ᾿Αναγνωστικά. 
 
 (6) Syriac and Arabic manuscripts. 
 
 Syriac. (1) Liturgies. Brit. Mus. Add. 14497 (c. xi or xii): Vat. Syv. xli 
 (14th c.), 2b. xl (16th c.: with arabic rubrics). (2) Lectionaries, Wat. Syr. 
 cclxxvili (gth c.), cclxxix (before 1141), cclxxx (1505): Bodl. Dawk. 5, 9: Brit. 
 Mus. Add. 14489 (A.D. 1023), 17218 (xi). 
 
 Arabic. (1) Liturgies. Vat. Arab, xlvii (greek-arabic, a.p. 1582): xlviii 
 (16th c., Uniat): Bodl. Bodl. 402 (S. Chrys.): Jerusalem S, Saba 327 (1640: 
 greek-arabic). (2) Lectionaries, Vat. Arab. xvi (12th c.), dexii (15th c.): 
 Bodl. Dawk. 36, 39. 
 
 iv. History &c. 
 
 (1) In Appendices M and N are given outlines of the 
 liturgies of the dioceses of Asia and Pontus, which were 
 absorbed into the patriarchate of Constantinople, gathered 
 respectively from the canons of Laodicea and from the writers 
 of the Pontic diocese. 
 
 Cp. Palmer Ovigines liturgicae Lond. 1845, pp. 45-72, 106-110, Probst Liturgie 
 εἰ. vierten Jahrhunderts τε. deren Reform Minster i. W. 1893, pp. 124-156. 
 
 (2) In Appendix O similar outlines of the Byzantine liturgy 
 are collected from the writers of the fifth and sixth centuries, 
 and in Appendix P from those of the seventh and particularly 
 S. Maximus. 
 
 On the liturgy in the Constantinopolitan writings of S. Chrysostom and 
 S. Gregory of Nazianzus see Probst Liturgie αἰ, vierten Jahrh. pp. 202-26. 
 
 5. Basi is first mentioned by name in Peter the Deacon (c. 513) de 
 zncarn. et gratia 8 (Migne P. L. Ixii. go c) and Leontius of Byzantium (c. 531) ¢. 
 Eutych. et Nestor. iii. το (Migne P. G.1xxxvi. 1368 c) and the 32nd canon zz Trullo 
 (Bruns Canones i, p. 47), and it is implied in [Amphilochius] Vita S. Βασι 6 (ed. 
 Combefis, Paris 1644, p. 176). S. Curysostom is not alluded to by name before 
 the Barberini ms., where three prayers are attributed to him, pp. 315, 319, 343 
 below. Swainson, p. xxxi, argues from the absence of a title, and the assign- 
 ment of only these three prayers to S. Chrysostom, that the liturgy as a whole 
 
The Byzantine Rite XClil 
 
 was not attributed to him at the date of this ms. But the abrupt opening of 
 the liturgy without even a rubric suggests that the omission of the title is 
 accidental, and that an illuminated title, like that of S. Basil, was meant to be 
 inserted and afterwards forgotten; while it is not unusual to attach the name 
 of the reputed author of a liturgy to individual prayers contained in it (see e.g. 
 Swainson p. 156, and the rubric before the prayer of the catechumens of 
 S. Chrysost. in Paris Graec. 328, 330, 392). Both S. Basil and S. Chrysostom 
 are mentioned in the tracts, of unknown date, attributed to S. Proclus and 
 S. John the Faster (p. liii above). The Presanctiriep is first mentioned in 
 the Paschal Chronicle an. 645 (p. 348. 20-28 below); then in the 52nd canon 7 
 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 5. Gregory Dialogos, i.e. 5. Gregory 
 the Great of Rome; but otherwise to S. Epiphanius (Vat. Graec. 1213, Bodl. 
 Cromw. 11) or to. S. Germanus of Constantinople (Corsiniana 41 Ε 29, 41 E 31, 
 Bodl. duct. E. 5. 13), and a passage common to Theodore of Andida Comment, 
 liturg. 32 and Sophronius Comment. hturg. 1 states that some attribute it to 
 S. James, others to S. Peter, and others to other authors: and in Sinai Graec. 
 1040 it is apparently assigned to 5, Basil. See Mai Nov. patrum biblioth. v (4) 
 pp. 97-99. (The liturgy of Gregory Dialogos in the second edition of the 
 
 Liturgy of S. Peter Paris 1595 |Swainson p. ix], is not the Presanctified as : 
 
 Swainson states [7b. note 1] but a greek version of the Roman mass), 
 
 (3) In Appendix Q illustrations are given of the develop- 
 ment of the Prothesis from the ninth to the sixteenth century. 
 Such illustrations might be indefinitely multiplied, but those collected below 
 are enough to indicate the line of development and to dispose of the view that 
 the Prothesis in anything like its present complicated form is of so early a date as 
 is suggested by Neale in History of the holy eastern church : introd. p. 346, note g. 
 Cp. Pitra Hymnographie del eghse grecque p.64. (Where, to save space, references 
 to the body of the book are given in this appendix, it is meant only that the 
 texts correspond, not that the readings are absolutely identical.) 
 
 (4) There are several Greek commentaries. (a2) 5. Maximus 
 Mvoraywyia (Migne P. G. xci. 657-717), of which a latin version 
 was published in Liturgiae patrum Paris 1560. See below p. 537. 
 (8) 5. Germanus I of Constantinople (t+ c. 740) Ἱστορία ἐκκλησιαστικὴ 
 καὶ μυστικὴ θεωρία (Migne P.G. xcvill. 384-453) published in Λειτουργίαι 
 τῶν ἁγίων πατέρων Paris 1560, and in latin in Liturgiae patrum 
 Paris 1560: and in Ἢ θεία λειτουργία ἑρμηνευμένη παρὰ τοῦ ἐν ἁγίοις 
 πατρὸς ἡμῶν Γερμανοῦ... μετὰ καὶ ἄλλων τινῶν... Venice 1639, 1690. 
 The text has been interpolated, probably in the eleventh or 
 
 5 
 
 "- 
 vu 
 
 τὸ 
 ο 
 
 το 
 σι 
 
 twelfth century, and its original form is at present irrecoverable. 40 
 
 See below. (y) S. Theodore the Studite (+ 826) Ἑ ρμηνεία τῆς θείας 
 
on 
 
 - 
 σι 
 
 20 
 
 20 
 
 wo 
 ut 
 
 XCIV Introduction 
 
 λειτουργίας τῶν προηγιασμένων (Migne PG ROR 1687-90) first 
 published by Mai in Nova patrum biblioth. v (4) Romae 1849. 
 (ὃ) Theodore of Andida Προθεωρία κεφαλαιώσεως περὶ τῶν ἐν τῇ θείᾳ 
 λειτουργίᾳ γινομένων συμβόλων καὶ μυστηρίων (Migne P. G. cxl. 41 7-68) 
 first published by Mai in Nova patrum bibhoth. vi (2) Romae 
 1853, pp. 547 sqq. The date of Theodore is unknown; but since 
 in c. 5 he refers to a commentary current under the name of 
 S. Basil, alluding no doubt to that of S. Germanus which is often 
 attributed to S. Basil, his date must be later than that of 
 S. Germanus, perhaps later than the interpolation of the latter. 
 (ε) S. Sophronius Adyos περιέχων τὴν ἐκκλησιαστικὴν ἅπασαν ἱστορίαν καὶ 
 λεπτομερὴ ἀφήγησιν πάντων τῶν ἐν τῇ θείᾳ ἱερουργίᾳ τελουμένων, a fragment 
 breaking off after the exposition of the great entrance (Migne 
 P. G. 1xxxvii. 3981-4001), first published by Mai in Sfrcileg. 
 romanum iv, Romae 1840, pp. 31 sqq. It is attributed to 
 S. Sophronius of Jerusalem (t+ 637) but is certainly of much 
 later date and apparently later than Theodore. The three 
 commentaries, of S. Germanus, of Theodore of Andida, and of 
 Sophronius, have a considerable amount of matter in common: 
 cp. p. 540 below. (¢) Nicolas Cabasilas of Thessalonica 
 (fl. 1350) Ἑρμηνεία τῆς θείας λειτουργίας (Migne P. G. cl. 368-492) 
 first published in a latin version by Gentianus Hervetus, Venice 
 1548, reprinted in Liturgiae patrum Paris 1560 and in the 
 Bibliothecae patrum Paris 1575 t. iv, 1654 t. xii, Lugdun. 1677 
 t. xxvi: the text was first published in Szbhoth. patr. Paris 
 1624, t. 11. (7) S. Simeon of Thessalonica (t+ 1429) Περὶ τῆς ἱερᾶς 
 λειτουργίας (Migne PG εἰν: 253-304) and Περὶ τοῦ ἁγίου ναοῦ 
 (7b. 305-61), being sections of a work first published by John 
 Molibdos of Heraclea under the title Συμεὼν τοῦ μακαρίου ἀρχιεπισκύπου 
 Θεσσαλονίκης κατὰ αἱρέσεων κτὰ 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 Lzbhoth. patr. i, 
 Paris 1639, &c. <A text of the same type as Pontanus’ with an 
 emended latin translation is given in Goar Εὐχολόγιον pp. 179-94 
 
 5(ed.2). (6) Nicolas Bulgaris Κατήχησις ἱερὰ ἤτοι τῆς θείας καὶ ἱερᾶς 
 
 λειτουργίας ἐξήγησις Venice 1681 (2 edd.), Constantinople 1861 (in 
 english by Daniel and Bromage, The holy catechism of Nicolas 
 Bulgaris Lond. 1893). 
 
The Byzantine Rite XCV 
 
 S. Germanus’ work is attributed in the mss. to several different authors, very 
 frequently to 5. Basil: see Fabricius Bibhoth. graeca vii, p. 548: Pitra Jur. eccl. 
 graecorum hist. et mon. ii, Romae 1868, p. 297. Pitra discovered an almost 
 contemporary latin version by Anastasius Bibliothecarius of the uninterpolated 
 text, and he published the first six chapters of it, #.s. pp. 298 sq.: he died 
 before fulfilling his intention of publishing the whole, and the ms. is for the 
 present lost. The discovery of this version disposes of the view mentioned by 
 Fabricius (Biblioth. graeca u.s.) that the commentary is the work of Germanus II 
 (+e. 1255). On Theodore of Andida see Mai Nov. patrum bibl. vi (2) pp. 545 sq. 
 On the text of Simeon of Thessalonica see Fabricius δι]. graec. ed. Harles, xi 
 p. 328, reprinted in Migne P.G. εἶν. 18. John Nathanael Ἢ θεία λειτουργία 
 μετὰ ἐξηγήσεων διαφόρων διδασκάλων Venice 1574 is a compilation from Germanus, 
 Theodore of Andida, Nicolas and Simeon. 
 
 (5) Regulations affecting the rite are to be found in the 
 collections in Pitra /ur. eccl. graecorum hist. et monumenta ii, 
 Romae 1868, and Gedeon Κανονικαὶ διατάξεις... . τῶν ἁγιωτάτων πατρι- 
 ἀρχῶν Κωνσταντινουπόλεως Constantinople 1888 : and points of ritual, 
 in particular of celebrations at which the emperor and the court 
 assisted, are illustrated by Constantine VII Porphyrogennetos 
 (912-58) "Exéeous τῆς βασιλείου τάξεως (de caerimonits aulae byzantinae 
 in Migne P. 6. exii.) and Geo. Codinos Curopalates (c. 1450) 
 Περὶ τῶν ὀφφικιαλίων τοῦ παλατίου Κωνσταντινουπόλεως καὶ τῶν ὀφφικίων τῆς 
 
 μεγάλης ἐκκλησίας (10. clvii, 25-121). 
 
 (6) On the Greek Church see the notes in Goar Εὐχολόγιον : 
 Leo Allatius De ecclestae occidentalis atque orientalis perpetua 
 consensione Colon. 1648, cc. 1531-1600 /de missa_ praesantifica- 
 torum): P. Arcudius De concordia ecclesiae occidentalis et 
 orientalis in septem sacramentorum administratione iii, Paris. 
 1672: N. Blancardus Philippi cyprit chronicon ecclesiae graecae : 
 
 ες Christophori Angeli de statu hodiernorum graecorum enchirt- 3 
 
 dion Franeq 1679: Tho. Smith De graecae ecclesiae hodierno 
 statu. Oxon. 1676, Lond. 1678, Trajecti 1698: P. Ricaut The 
 present state of the Greek and Armenian churches Lond. 1679: 
 Covel Some account of the present Greek church Camb. 1722: 
 Neale History of the holy eastern church: general introduction 
 Lond. 1850: Daniel Cod. lit. iv, Lips. 1853, pp. 373-420 (notes on 
 S. Chrysostom): Rompotes Χριστιανικὴ ἠθικὴ Kai λειτουργική Athens 
 1869: A. Riley Athos or the mountain of the monks Lond. 1887: 
 H. Lucas in Dublin Review exii (April 1893) pp. 268-95 (on the 
 
 en 
 
 .- 
 
 O° 
 
 = 
 “σι 
 
 to 
 ο 
 
 τ 
 σι 
 
 ΩΣ 
 ο 
 
 © 
 σι 
 
XCVI Introduction 
 
 Enarxis). On the Greek rite in Italy see Rodota Dell’ origine 
 progresso e stato presente del rito greco in Italia Roma 1758-63: 
 F. Lenormant La Grande-Gréce Paris 1881-4: Rocchi La badia 
 dt Grottaferrata Roma 1884: Η. F.Tozer in Antiquary Aug. 1883, 
 
 5 Oct. and Nov. 1888, Journal of hellenic studies Oct. 1889: Vannutelli 
 AVI sguardo all ortente: le colonte Italo-greche Roma 1890: P. 
 Batiffol L’abbaye de Rossano Paris 1891. On the Russian rite, 
 J. G. King Rites and ceremonies of the Greek church in Russia 
 Lond. 1772: Rajewsky LEuchologion der orthodox-katholischen 
 
 10 Kirche Wien 1861-2: Maltzew Die géttlichen Liturgieen unserer 
 heiligen Vater &c. Berlin 1890. 
 
 (7) For illustrations of buildings, instruments, vestments, 
 ritual &c. see, besides some of the above, Leo Allatius De 
 templis graecorum recent. de narthece &c. Colon. 1645: Texier and 
 
 15 Pullan Byzantine architecture Lond. 1864: Neale History: introduc- 
 tion bk. ii: Mai Nova patrum bibhioth. vi (2) p. 585 (engravings of 
 a series of miniatures from a Jerusalem manuscript, now in the 
 Vatican): Sabas bp. of Majaish Sacriste patriarcale dite synodale 
 de Moscou, 2nde éd., Moscou 1865 (engravings of the treasures 
 
 20 of the Moscow sacristy): Marriott Vestiartum christianum Lond. 
 1868: Rohault de Fleury La messe Paris 1883-9: Bayet L’art 
 byzantin Paris 1883. 
 
 B. THe ARMENIAN LITURGIES 
 
 It is necessary to distinguish between the Gregorian books, i.e. those of the 
 25 national church in Russia and Turkey under the catholicos of Edchmiadzin, and 
 the books of the Uniat, i.e. the Armenians since the xivth century in communion 
 with the Roman see, in Turkey now under the titular patriarch of Cilicia and 
 
 in Austria under the archbishop of Leopol, 
 
 i. Printed texts. 
 30 1. Gregorian. 
 
 a. 5. Nerses of Lambron JuapSpqpmbac[dfetp fp hupge 
 bhkyolgeny he We fta[F ft bopSery wy users pry fs (Considera- 
 tions on the orders of the church and Commentary on the mystery of 
 the oblation) Venice 1847, pp. 193-226. 
 
The Byzantine Rite XCVIl 
 
 This is the text of the liturgy with the ordination of a presbyter, prefixed to 
 the Commentary, derived from three mss. of 1306, 1332 and the end of the 
 seventeenth century respectively. 
 
 The altar-book has been frequently published, generally under 
 the title 
 
 JunpSpqzauleanp uppugqut wunnupugh (The mystery-manual 
 of the sacred oblation) e.g. Constantinople 1706, 1748, 1785, 1823, 
 1844, Smyrna 1761, Nor-Nakhidcheran 1794, Edchmiadzin 
 1873, Jerusalem 1841, 1873, 1884. 
 
 FE. Asdvadzadouriants Liturgy of the holy apostolic church 
 of Armenia London 1887 (arm. and english). 
 
 The text is from the editions Smyrna 1761, Jerusalem 1873. 
 
 Translations: Russian by Joseph Arghouthiants prince Dolgoroucki archbishop 
 of the Russian Armenians, S. Petersburg 1799. French in [ Dulaurier] Histozre 
 dogmes traditions et liturgie del église armeéenienne Paris 1855 (source not indicated). 
 English by R. ΝΥ. Blackmore in Neale Hist. of the holy eastern church: introd. 
 pp. 380-700 from Dolgoroucki’s russian: Malan The divine liturgy of S. Gregory 
 the Illuminator Lond. 1870, from the ed. Constantinople 1823, repeated with 
 additions in the edition of Asdvadzadouriants above: Fortescue The Armenian 
 
 church London 1872, pp. 57-113, from Blackmore corrected by the ed. Jerusalem 2 
 
 1841. Daniel's Latin (Cod. lit. iv pp. 451-480) is from Blackmore’s english. 
 The translation below is founded on Malan’s and follows the texts of Asdvadza- 
 douriants and Jerusalem 1844, with additions in the rubrics explaining some 
 points and with some modifications where unauthorized changes have been 
 made in current texts. 
 
 β. Qxadiughpp (Hoursbook) Julfa 1641, Amsterdam 1662, 
 1667, 1686, 1688, 1705, Marseilles 1686, Constantinople 1701, 
 £704, 1712 &c. 
 The diakonika, which are not commonly contained in the altar-book, are 
 sometimes appended to this, the book of the divine office. 
 
 γι NW 2094hpp (Lectionary) Venice 1686, Constantinople 
 1732; and according to the rearrangement of the catholicos 
 Simon, Constantinople 1793, 1799, Edchmiadzin 1873, Jeru- 
 salem 1873. 
 
 The table of sunday lections is given in Fortescue The Armenian church 
 pp. 42-49. Cp. E. Ranke in Herzog-Plitt Real-Encyclopddie xi, s. v. Perikopen, 
 pp. 382 sq. 
 
 δ, Saqupwit ({Zymnbook) Constantinople 1850. 
 
 Containing the variable hymns of the liturgy. 
 
 ΕΙ 
 
 "- 
 
 ο 
 
 δ) 
 ο 
 
 30 
 
SS) 
 
 wm 
 
 ο 
 
 σι 
 
 XCVvill Introduction 
 
 ε. C wpuhut (Canticlebook) Amsterdam 1664, 1669, 1685, 
 1702, Constantinople 1853 &c. 
 
 This contains the hymns of the divine office, of which those of maundy 
 
 thursday are sometimes used as communion hymns. 
 
 2. Uniat. 
 
 Ordo divinae missae Armenorum Romae 1642, 1670 (arm, and 
 Jatin), Codex mysterit missae Armenorum seu lturgia armena 
 Romae 1677 (arm. and lat.), Liturgza armena Romae 1677 
 (arm.): and editions Rome 1686, Venice 1690, 1741, 1808, 1874, 
 Trieste 1808, Vienna 1858. 
 
 Liturgia armeniaca cum imagimbus Venet. 1823 (two edd. 
 4° and 8°, arm. and lat.), Avedichian Liturgia armena traspor- 
 tata in italiano Venezia 1826, 1832 (arm. and ital. with plates). 
 
 Translations : Latin by Lubeczyk, Cracau 1544 (of which Cassander Liturgica 
 has an abstract): Ordo divinae missae Armenorum Romae 1632: Pidou de S. Olon 
 Lit. arm, cum ritu et cantu ministera circ. 1680 (from mss. supplemented by ed, 
 1677) reprinted in Lebrun Exvpiication v: and the versions mentioned above. 
 Italian, Avedichian as above and Liturgia armena tradotta m ittalhano Venezia 
 1873. French in Liturgie de la messe armenienne Venice 1851 (with plates). 
 German, F. X. Steck die Liturgie αἰ, kathohschen Armenier Viibingen 1845. 
 English, Issaverdenz The Armenian liturgy Venice 1872, 
 
 ii. Manuscripts. 
 
 1. [he most important group of manuscripts consists of 
 Lyons, Bibl. Municip., Or. 15 (a.p. 1314, of which Paris Arm. 
 suppl. 12 bis is a copy), Munich Arm. 6 (a.D. 1427, copied from 
 an exemplar of 1288) and Venice, Bibl. S. Lazzaro, Arm. 1411 
 (xiiith cent.). These contain, besides the ordinary liturgy under 
 the title 5. Aruanastus, the following no longer in use: 
 
 (1) 5. Joun Curysostom (Lyons, Munich, Venice) from 
 the Greek, with some adaptation in the preanaphoral. 
 
 (2) 5. Βαβι, (Lyons, Munich, Venice) from the Greek. 
 
 (3) THe PresANcTIFIED (Lyons, Venice) from the Greek. 
 
 (4) S. James (Lyons) abridged from the Syriac. 
 
 (5) 5. Ienatius (Lyons) from the Syriac (Renaudot Lit. 
 Or. col. il, Ὁ: 204): 
 
 (6) THe Roman (Lyons, Munich, Venice) from the Latin 
 with some adaptations at the beginning. 
 
The Byzantine Rite XC1X 
 
 (7) S. GREGORY THE ILLUMINATOR: Jt ts meet and right 
 and fiting to give thanks and to worship thy majesty (Lyons, 
 Munich). 
 
 (8) 5. Grecory NazianzeNn: 72 ts very meet in faith and 
 
 with the whole heart and with glorification to worship thee, God : 
 
 uncreate (Lyons). 
 (9) 5. Cyrit of ALEXANDRIA: O God without beginning, 
 uncreate timeless infinite incomprehensible (Lyons). 
 
 (10) 5. Isaac THE GREAT THE PARTHIAN (tf 439): J¢ is 
 very right and meet for us that have received these eternal benefits 
 (Lyons). 
 
 Of these (5) and (7)-(10) are anaphoras opening at the offertory prayer 
 corresponding to the Prayer of Athanastus p. 432 below: the rest are complete 
 liturgies. The liturgies of 5. Basil and 5. Chrysostom are referred to in one 
 of the responsiones of the Armenians at the council of Sis in 1342 (Mansi Conciléa 
 XXV. C. 1243). ‘Osauri’ in the same passage is probably a corruption of 
 ‘Oskeberan’ (goldenmouthed) and the liturgy of ‘John Osauri’ that of 
 S. Chrysostom. (Most of the Armenian names in the document are corrupt). 
 Versions of the Roman are contained also in Paris Arm. 22 (Franciscan), 
 Arm. suppl. 3, ff. tog sqq., and 7b. 7x (Dominican). 
 
 2. The following are manuscripts of the ordinary Hturgy. 
 
 The mss. above mentioned all include the ordinary liturgy under the title of 
 5. ArHanasitus. The Munich ms. has a second copy of the year 1432 (forming 
 part of the Hoursbook). Paris “πε. fonds 24 (1675): Vienna Arm. 9 (1635), 
 
 19 (1653), 27 (1664: deacon and clerks’ book), 18 (c. 1700: Gallician Uniat) : ; 
 
 Bodl. Marshall or. 106 (4675: Uniat: abridged for low mass), There are many 
 mss. at Edchmiadzin and some twenty volumes at S. Lazzaro at Venice. 
 
 The ‘Jerusalem lectionary,’ the oldest form of the Armenian lectionary, is 
 contained in Paris Anc. fonds 20 (ixth cent.?), Bodl. Arm. d. 2 (xilith cent.). 
 
 See Kalemkiar Catal. αἰ. arm. Handschr. in αἰ. k. Hof- τι. Staatsbibliothek zu : 
 
 ? 
 τὸ 
 = 
 
 Miinchen Wien 1892: Dashian Catal. d. Handschr. in d. ἃ. k. Hofbibliothek = 
 Wien 1891: Delandine Manuscrits de la biblioth. de Lyon Paris 1812. 
 
 In the proceedings of the council of Sis, mentioned above, a passage is quoted 
 from the ordinary liturgy under the title of m7ssale S. Athanasti, and it bears 
 
 the title of 5. ArHanasius in the Lyons, Munich and Venice mss. as already 3: 
 
 mentioned. S. Nerses of Lambron in his Commentary calls it S. CHrysostom. 
 It is probable that only the anaphora is properly called 5. ArHanasrus, while 
 the ordo communis might be attributed to S. Chrysostom on the ground of its 
 close relation to the Greek. 
 
 11. Commentaries ἄς. 
 1. Of Armenian writers, Chosroes the Great (c. 950) wrote 
 
 g 2 
 
 Ξ 
 
 ο 
 
 én 
 
 τ 
 on 
 
 se) 
 σι 
 
 40 
 
fe Introduction 
 
 A commentary on the prayers of the oblation the’ text of which 
 was published at S. Lazzaro, Venice, in 1869, and a latin 
 version in Vetter Chosroae magni. . explicatio precum muissae 
 Freiburg i. B. 1880. Chosroes quotes a large proportion of the 
 5 text, corresponding to pp. 428-455. 15 below. The Commentary 
 on the mystery of the oblation of 5. Nerses of Lambron (+ 1198) 
 contained in the Considerations &c., 5. Lazzaro, Venice 1847, 
 pp. 193-226, mentioned above, quotes the greater part of the 
 liturgy, in an order in some respects closer to that of the Greek 
 το than the present order. 
 
 The commentary in Paris Avm. 29 described as of S. Nerses IV (Schnorhali 
 Claiyetzi, + 1172) is in fact a compilation from Chosroes and Nerses of Lambron 
 by John of Arjesh (xiiith cent.). 
 
 2. Among the canons of the Armenian pontiffs and synods 
 
 13 there are many which relate to the rite. See those of 5. Gregory 
 the Illuminator, a.p. 325, and the responses of Macarius of 
 Jerusalem, c. 340, both probably unauthentic ; the canons of the 
 synod of Vagharshapat under S. Isaac the Great, c. 425 ; of John 
 Mandakuni (t+ 487); of the synod of Dvin under Nerses II, 
 
 20C. 524; of John of Manazkuert, c. 650; of Isaac III (+ 702); 
 of the synod of Dvin under John IV Oznetzi, 719; of the 
 synod of Partav under Sion I, 767; and of the synods of Sis 
 in 1203 and c. 1243, and the responsiones of that of 1342 
 mentioned above. 
 
 25 See Mai Scripit. vet. nov. coll. x (2) Romae 1838, pp. 269-316: Issaverdenz 
 Ecclesiastical history pp. 45, 73 Sqq., I14, 124 sqq., 176 sq., 180 sqq.: Mansi 
 Concha xxv, Venet. 1782, cc. 1185 sqq. 
 
 3. Of modern writers see Lebrun Explication v: Ricaut The 
 present state of the Greek and Armenian churches Lond. 1679: Picart 
 3° The ceremonies and religious customs of the vartous nations of the 
 known world v, Lond. 1736 (to be used cautiously): J. de Serpos 
 Compendio storico concernante la religione e la morale della nazione 
 armena 111, Venezia 1786: Malan The life and times of S. Gregory 
 the Illuminator London 1868 (a collection of documents from the 
 
 34 armenian, with a historical introduction) and The divine hturgy 
 of the Armenian church of S. Gregory the Illuminator Lond. 1870 
 (with introd. and notes, including an extract from Mouravieff’s 
 Travels): Gregory of Chios Περὶ ἑνώσεως τῶν Ἀρμενίων μετὰ τῆς 
 
The Pyzantine Rite cl 
 
 ἀνατολικῆς ὀρθοδόξου ἐκκλησίας Constantinople 1871: Issaverdenz 
 Armenia and the Armenians 11. Ecclesiastical history Venice 
 1875: Fortescue The Armenian church Lond. 1872: F. Néve 
 L’Armenie chretienne et sa litterature Louvain 1886: A. Ter- 
 Mikelian die armenische Kirche in thren Bezichungen sur 
 byzantinischen Leipz. 1892. On the Uniat rite, see Lebrun wz. 5. 
 Issaverdenz /rtes et ceremonies de I’ ¢éelise armcnienne Venise 
 1876 (also in English, 1872). On ecclesiology &c., besides some 
 of the above, see the plates in the editions of Avedichian, Texier 
 Description de ? Armente, la Perse et la Mésopotamie i, Paris 
 1842, and Neale History of the holy eastern church: introd. 
 pp. 288-305. 
 
 NOWE 
 
 Uncials indicate (1) in the texts, quotations from Holy Scripture: (2) in the 
 appendices, passages identical with passages in the texts. 
 
 Siiall type indicates (1) prayers &c. which do not belong to the central public 
 service, such as preliminaries and conclusions not performed in the 
 sanctuary, private prayers of the ministers, &c.; (2) duplicates of existing 
 features inserted from other liturgies. 
 
 | ], where not otherwise explained in the tables at the head of the several 
 sections, indicate obvious corrections in the text, or explanatory additions. 
 
 { ) enclose insertions in the text—(r1) titles: (2) conjectural corrections: 
 (3) any additions in cases where for any reason it is important to 
 distinguish exactly what is contained in the original document and what 
 is not. (In ordinary cases standing cues, such as those of doxologies of 
 prayers which in mss. are seldom written at length, are expanded without 
 note.) 
 
 { | enclose matter varying with the day or season. 
 
 In Litanies, when the Response is constant it is generally given only after the 
 first suffrage and is to be understood after the rest; when it changes, 
 each Response is given only after the first suffrage of the group to which 
 it belongs and is to be understood after the rest. 
 
 σι 
 
ADDENDA AND CORRIGENDS? 
 
 P. xi, ]. το, transfer no. 53 to the list on p. Ixii. 
 
 P. Ixxxii. In A wandering scholar in the Levant Lond. 1896, p. 84, Mr. Hogarth 
 relates that in an island in the Lake of Egerdir in Asia Minor there are fifty 
 christian families with two priests whose rite is in 7vzrkish. 
 
 P. 2,1. 8, for ‘xivth’ read ‘xvth.’ 
 
 P. 13, 1. 28, for ‘mpo[a]éAOere’ read ‘mpoeddete.’ 
 
 Pp. 19, 1. 1: 51, 1. 1, for ‘nAnpuc’ read ‘TAHpHC.” 
 
 P. 23, |. 12, for ‘ INCLINATION’ vead ‘ FRACTION?” 
 
 P. 44, ll. 17-33 6 should perhaps be printed in large type across the page 
 before the opening of the litany. 
 
 P. 49, 1. 33. [Yiov] is a conjectural correction of the western reading 
 θεοῦ (FGHJK). The eastern and obviously original reading is θεοῦ καὶ 
 σωτῆρος ἡμῶν Incov Χριστοῦ (A BCDE: Swainson has misread D and omitted 
 κυρίου καὶ before θεοῦ). 
 
 P. 51,1. 18, for ‘ ἐξαπέστειλας ᾿(Α Ὁ 7) read ‘ ἐξαποστείλας ᾽ (cett.). 
 
 P. 72, 1. 39 and passim, for ‘ Kurillison’ read ‘ Kiryallaisin.’ 
 
 P. 76, 1. 34, for ‘ A voice (and the rest)’ read ‘THE VOICE OF JOY AND HEALTH 
 IS IN THE DWELLINGS OF THE RIGHTEOUS said the Holy Ghost by David.’ 
 (Ps. exviiil. 15). Froma MS. at 5. Mark’s House in Jerusalem. 
 
 P. 78, 1. 3, for ‘Cand the rest)’ read ‘who were sent of God INTO ALL THE 
 WORLD AND WENT FORTH to PROCLAIM the preaching of the Son among the 
 nations and the ends of the earth, PREACHED THE KINGDOM of heaven, speaking 
 good things to the faithful’ (Mark xvi. 15, 20, Luke ix. 60). From the same 
 source. 
 
 P. 78, 1. 21, for‘ {and the rest)’ read “1 have heard, saith that if any CoME 
 and PREACH aught UNTo you beyond THAT WE HAVE PREACHED UNTO YOU, 
 even if he be AN ANGEL FROM on high, LET HIM BE ACCURSED from the church; 
 and behold they are flooding us with divers doctrines from all sides. Blessed 
 be he that beginneth and endeth with THE DOCTRINE OF Gop’ (2 Cor. xi. 4, 
 Gal. i. 8, Tit. ii. 10). From the same source. 
 
 P. 79, ll. 5-9. Maronite (Missal and Renaudot). The Jacobite form, also from 
 a MS. at S. Mark’s House in Jerusalem, is ‘OrreR UNTO HIM THE SACRIFICE 
 OF THANKSGIVING: BRING PRESENTS AND COME INTO THE COURTS OF THE 
 Lorp: O worsHiIp THE LORD AT THE altar OF HIS HOLINESS’ (Ps, ον], 22, 
 ποῦ 8, 9, Ixxxiv. 2). 
 
Addenda and Corrigenda Clll 
 
 . 85, 1. 32 and passim, for ‘ Telitho’ read ‘ Teloitho.’ 
 
 . 88, ll. 17-20. Put in col. parallel with 21-29. 
 
 100, ]. 9, for ‘ FORGIVE’ vead ‘HAVE FORGIVEN.’ 
 
 151, |. 5 and passim, for ‘Nu Μ᾿ read “Ν or M.’ 
 
 . 163, 1. 36, add ‘¢ The chotr sings the Aspasmos) f Asbasmus Watus said in 
 the holy fast 1 know that thou art good and merciful and compassionate : 
 remember me in thy mercy world without end. Alleluia alleluia alleluia. 
 Christ hath fasted for our sake forty days and forty nights: accept our fast, 
 forgive us our iniquities through the supplications and the intercessions of 
 our lady, lady Mary: save us and have mercy on us, holy holy holy Lord 
 of sabaoth!. After the lifting of the prospharin, alike whether there be an 
 asbasmus or not, the deacon says Through the intercessions of the holy theotokos 
 Mary, o Lord, bestow on us the forgiveness of our sins. We worship thee, 
 o Christ, with thy good Father and the Holy Ghost, for that thou hast come 
 and saved us. Have mercy on us.’ Deacon’s manual Cairo 1887, pp. 185, 51. 
 
 Ὁ Ὁ yy 
 
 P. 165, 1. 33, for ‘ horologia’ read ‘ euchologia.’ 
 P. 180, |. 2, for ‘unsearchable’ vead ‘unquestioning’ (?). 
 
 P. 188, ll. 18, 19. Read ‘ prests’’ and ‘ congregation's’ and omit ‘(shall do the 
 like .” 
 
 P. 188, 1. 20, after ‘ blessing’ add ‘ The Blessing {in the holy fast of the XL days 
 Jesus Christ the KiNG oF THE AGES Who for our sake hath fasted forty days 
 and forty nights, accept our fast and forgive us our iniquities, pardon our 
 transgressions and grant that our end be christian, acceptable unto thee, and 
 keep us IN HOLINESS AND RIGHTEOUSNESS ALL the DAys of our life Jo through 
 the prayers and supplications which our lady, the lady of us all the holy 
 theotokos S. Mary offereth for us at all times, and the iii great resplendent saints 
 Michael and Gabriel and Raphael, and the iv bodiless creatures and the xxiv 
 elders and the cherubim and the seraphim and all the heavenly orders, and 
 S. John Baptist and our lords the fathers the apostles and S. Stephen and the 
 contemplative evangelist Mark the holy apostle and martyr, and S. George 
 and S. Theodore and fatherloving Mercury and the holy apa Ména and all 
 the choir of the martyrs: and the blessing of our lord righteous father the 
 great abba Antony and the righteous abba Paul and the iii holy abbas Macarius: 
 and the blessing of all the choir of the crossbearers and the just and the 
 righteous, and the angel of this blessed day: and the blessing of the holy 
 theotokos S. Mary, first and last : fand the blessing of the saving fast of 
 forty days of our good Saviour; : their holy blessings be with us all for ever. 
 Amen. O Christ our God the KING OF PEACE, GRANT US thy PEACE, appoint 
 thy peace for us, forgive us our sins: for thine is the power and the glory and 
 the blessing and the might for ever. Amen. Depart in peace. The Lord be 
 with you. Amen: so be it. (And he distributes the Baracahy (τ Tim. i. 17, Lk. 
 i. 75, Heb. vil. 2, Is. xxvi. 12). LEzchologion Cairo 1887, pp. 408, 395, 410, 416. 
 
 P. 108, ll. 20-25. This is a hymn, not a rubric, and should be in large type. 
 
 P. 199, 1. 27. The MS. reading yeré’eyan? ‘seeth me’ is a mistake for yere evant 
 ‘feedeth me.’ Read therefore ‘THE Lorp 15 My SHEPHERD’ (Ps. xxiii). 
 
 P. 213, 1. το, for ‘Paul’ read ‘the Paul The blessing of the Father and the 
 
εἰν Addenda and Corrigenda 
 
 bounty ( fet) of the Son and the gift (abet) of the Holy Ghost which came like 
 fiery tongues on the apostles be upon you.’ 
 
 P. 232, 1. 29, for ‘ Take’ read ‘Taxe’ (Mark xiv. 23 eth.). 
 P. 232, 1. 30, for ‘for you’ vead ‘ For you’ (Lk. xxii. 20). 
 
 P. 240, 1. 27, for ‘ unto the end thereof’ read ‘O praise GoD IN HIS HOLINESS 
 and the rest of ps. cl.’ 
 
 P. 243, 1. 10, for ‘Cand the rest)’ read‘ unto the righteous a guide and unto 
 the saints a glory: grant us, o Lord, eyes o knowledge ever to see thee, and 
 ears also to hear thy voice alone, what time our sour hath BEEN FULFILLED 
 with thy grace: MAKE US A CLEAN HEART, O Lorp, that we may ever under- 
 stand thy greatness, o our God good and a lover of man: be well pleased in 
 our soul and bestow on us a mind that turneth not aside, who have received 
 thy body and thine own blood, even us thine humble servants: FOR THINE 15 
 THE KINGDOM, Ο Lord praised and glorious, the Father and the Son and the 
 Holy Ghost, now and ever and world without end. Amen.’ (Ps. lxiii. 6, li. 
 to, Mat. vi. 13.) Ludolfus Comment. p. 345. 
 
 P. 244, 1. 26. Add, from a MS. at the Abyssinian monastery in Jerusalem, 
 ‘{euLocia) The assistant when he ministers the Aulogyd (says) O Lord our God 
 and our creator, WHO GIvEsT good and FooD TO ALL FLESH, thou art he that 
 giveth blessing to THY SERVANTS THAT FEAR THINE holy NAME: stretch forth 
 thine holy right hand today also in this hour and bless this bread upon mine hand 
 and let thy blessing and thy goodness be upon it, and let it be even now 
 to everyone that taketh of it salvation and medicine to the soul, strength and 
 power to the flesh: the food that thou hast given us for thanksgiving is thine 
 and that we may praise thy kingdom thriceholy, o Father and Son and Holy 
 Ghost. O Lord, let thy blessing be upon this bread and upon him that giveth 
 and upon him that taketh of it and upon them that minister it in thy fear. 
 Glory be to the Father and to the Son and to the Holy Ghost: both now 
 and ever and world without end. Amen.’ (Ps. cxxxvi. 25, Apoc. xi. 18.) 
 Cp. pp. 109 sq. 
 
 . 257, 1. 36, for ‘ { Timothy’ read ‘ { Timothy }.’ 
 
 . 262, 1. 13 ὦ, for ‘ma‘dpra’ read ‘ ma‘ apra.’ 
 
 . 308, 1. 3, for ‘800’ read ‘ 795.’ 
 
 12, 
 
 Ρ 
 
 P. 263, |. 32, add ‘ &c’ and so throughout. 
 
 12) 
 
 P. 370, 1. 4 a, for ‘ Xpicton’ read ‘{ Xpicton’. 
 1) 
 
 . 455, 1. 24, for ‘GUARD ... CHURCH’ vead ‘ guard... church’ 
 
 - 
 
 . 523, 1. 20. The words of administration in one kind are found in Mark 
 the Hermit c. Nestorian. 24 ἀκούεις yap Tov ἱερέως Σῶμα ἅγιον Ἰησοῦ Χριστοῦ εἰς 
 ζωὴν αἰώνιον (Kerameus-Papadopulos ᾿Ανάλεκτα ἱεροσολυμιτικῆς σταχυολογίας i, 
 5. Petersburg 1891, p. 108). This treatise was written at Ancyra in about 430 
 (Kunze Marcus Eremita Leipz. 1895, p. 192). 
 
I 
 
 fer Sv WLAN. ΤῊ 
 
I. THE SYRIAN RITE 
 
 . Pp. 1-27. Ap. CONST. vill. 5-14. From P. A. de Lagarde 
 Constituttones apostolicae Leipz. and Lond. 1862, pp. 
 239-261. 
 
 . Pp. 28-30. AP. CONST. ii. 57, 58. From Lagarde of. ct. 
 pp. 84-89. Rearranged: the arabic numerals at the 
 beginnings of the sections give their order in the text. 
 
 . Pp. 31-68. THE GREEK LITURGY OF 5. JAMES. From 
 Paris. Bibl. nat. MS. graec. 2509 (xivth cent.) ff. 194-210. 
 The prayer supplied on p. 36 is from the S. Salvator 
 kontakion (xth cent.) in the library of the University of 
 Messina: cp. Swainson Greek Liturgies p. 228. 
 
 . Pp. 69-109. THE SYRIAC LITURGY OF S. JAMES. Trans- 
 lated from (1) D. Severi alexandriné .. de vitibus baptismé 
 et sacrae synaxis apud Syros christianos recepiis Antw. 
 1572, pp. 103 sqq.: (2) a MS. belonging to the Rev. G. B. 
 Howard (modern, from Malabar: defective): (3) Bodleian 
 MS.Syr.e 5 (modern, from Malabar): (4) .5 722. mus. MS. 
 Add. 14690 (A.D. 1182) ff. 3a-14a: (5) Aissale syriacum 
 jJuxta rit.eccl.antioch. Syrorum Romae 1843: (6) Assemani 
 Cod. liturg. eccl. univ. Romae 1752, t. v pp. 180-226: 
 (7) Renaudot Liturg. orient. coll. Francof. ad M. 1847, 
 t. ii pp. 1-42: (8) Brit. mus. MS. Add. 14693 (xivth cent.) 
 f. 179 sq.: (9) Bodl. MS. Pococ. 10 (xvth cent.) f. 157. 
 Pp. 69-74. 28 are from (1) supplemented by (2) and 
 (3): the rest of the orvdo communis, pp. 74-83, 97-99, 
 102-104, 106-110, from (2) supplemented by (3): the 
 proper of the azaphora, pp. 83-106, from (4). The 
 sources of additions are indicated by numbers prefixed 
 referring to the list above. The lections (for the Epiphany) 
 were supplied by the Jacobite bishop in Jerusalem. 
 
Pore ΟΕ ΌΚΟΥ OF ΤΠΕΞ-ΕΙΘΗΓΗ BOOK 
 
 OF ΤῊΝ APOS FOLIC CONSTITULONS 
 
 COMMONLY CALLED 
 
 Toe CLEMENT INE 
 
 «MASS OF THE CATECHUMENS) 
 
 {THE LECTIONS AND THE SERMON) 
 
 Μετὰ τὴν ἀνάγνωσιν τοῦ Νόμου καὶ τῶν Προφητῶν τῶν τε Ἐπιστολῶν ἡμῶν 
 e 
 
 καὶ τῶν Πράξεων kai τῶν Εὐαγγελίων ἀσπασάσθω 6 χειροτονηθεὶς [ἐπίσκοπος] 
 τὴν ἐκκλησίαν λέγων 
 Ἢ χάριο τοῦ κυρίου ἡμῶν ᾿Ιηςοῦ Χριοτοῦ kal F ἀγάπη τοῦ 5 
 Θεοῦ Kal ἡ κοινωνιὰ τοῦ ἁγίου Πνεύματος μετὰ πάντων ὑμῶν 
 καὶ πάντες ἀποκρινέσθωσαν 
 
 Kai μετὰ τοῦ πνεύματος cof. 
 
 Καὶ μετὰ τὴν πρόσρησιν προσλαλησάτω τῷ λαῷ λόγους παρακλήσεως. 
 
 {THE DISMISSALS) 
 Kai πληρώσαντος αὐτοῦ τὸν τῆς διδασκαλίας λόγον, φημὶ ἐγὼ ᾿Ανδρέας 6 το 
 
 ἀδελφὸς Πέτρου, ἀναστάντων ἁπάντων ὃ διάκονος ἐφ᾽ ὑψηλοῦ τινος ἀνελθὼν 
 κηρυττέτω 
 
 , “ ᾽ ᾽ 4, cal 3 ’ 
 Μή τις τῶν ἀκροωμένων" μή τις τῶν ἀπίστων. 
 
 Καὶ ἡσυχίας γενομένης λεγέτω 
 Evgacde οἱ κατηχούμενοι 15 
 B2 
 
4 The Syrian Rite 
 
 καὶ πάντες of πιστοὶ κατὰ διάνοιαν ὑπὲρ αὐτῶν προσευχέσθωσαν λέγοντες 
 Κύριε ἐλέησον 
 διακονείτω δὲ ὑπὲρ αὐτῶν λέγων 
 “Ὑπὲρ τῶν κατηχουμένων πάντες ἐκτενῶς τὸν Θεὸν παρα- 
 5 καλέσωμεν 
 "Iva ὁ ἀγαθὸς καὶ φιλάνθρωπος εὐμενῶς εἰσακούσῃ τῶν δεήσεων 
 αὐτῶν καὶ τῶν παρακλήσεων 
 Καὶ προσδεξάμενος αὐτῶν τὴν ἱκεσίαν ἀντιλάβηται αὐτῶν 
 KK, i δῶ ’ ΄ Q 8: τ, “ δ ~ ᾽ “ \ \ , 
 αἱ δῷ αὐτοῖς τὰ αἰτήματα τῶν καρδιῶν αὐτῶν πρὸς τὸ ογμφέρον 
 10 4ποκαλύψῃ αὐτοῖς τὸ εὐαγγέλιον τοῦ χριστοῦ αὐτοῦ 
 7 > δ. ‘ , 
 Potion αὐτοὺς Kal συνετίσῃ 
 Παιδεύσῃ αὐτοὺς τὴν θεογνωσίαν 
 Διδάξῃ αὐτοὺς τὰ προστάγματα αὐτοῦ καὶ τὰ δικαιώματα 
 ᾽ὔ “ ~ 
 Ἐγκαταφυτεύσῃ ἐν αὐτοῖς τὸν ἁγνὸν αὐτοῦ Kal σωτήριον φόβον 
 15 Διανοίξῃ τὰ ὦτα τῶν καρδιῶν αὐτῶν πρὸς τὸ ἐν τῷ νόμῳ AYTOY 
 καταγίνεσθαι ἡμέρδο Kal NYKTOC 
 7 Ν ᾽ AY ᾽ “, ᾽ 4 
 Βεβαιώσῃ δὲ αὐτοὺς ev τῇ εὐσεβείᾳ 
 Ἢ 4 Ν ᾽ 6 4 > ov A € io ᾽ za i$ 
 voon καὶ ἐγκαταριθμήσῃ αὐτοὺς τῷ ἁγίῳ αὐτοῦ ποιμνίῳ 
 καταξιώσας αὐτοὺς τοῦ λουτροῦ τῆς πάλιγγενεοίδο, τοῦ 
 ) 4 “,“ ’ 4 a 3, σι 
 20 ἐνδύματος τῆς ἀφθαρσίας, τῆς ὄντως Ζωῆς 
 eye 7 δὲ ’ \ SIN ΄ ᾽ ΄ Ν Ἂν a , - 
 ύσηται δὲ αὐτοὺς ἀπὸ πάσης ἀσεβείας καὶ μὴ AG τόπον TO 
 ᾽ 7 ᾽ ᾽ n~ 
 ἀλλοτρίῳ KAT αὐτῶν 
 Ka@apicn δὲ αὐτοὺς ἀπὸ TANTOC μολγομοῦ CapKOC καὶ TINEYMATOC 
 ' 
 > ’ 2 > a \ ' a ~ 
 ENOIKHCH TE EN aYTOIC Kal ἐμπεριπάτήοη διὰ τοῦ χριστοῦ 
 25 αὐτοῦ 
 Εὐλογήσῃ τὰς εἰσόδους αὐτῶν καὶ τὰς ἐξόδους 
 Καὶ κατευθύνῃ αὐτοῖς τὰ προκείμενα εἰς τὸ συμφέρον 
 » 2 “ ¢ Ν πον € ’ 
 Ετι ἐκτενῶς ὑπὲρ αὐτῶν ἱκετεύσωμεν 
 "Iva ἀφέσεως τυχόντες τῶν πλημμελημάτων διὰ τῆς μυήσεως 
 30 ἀξιωθῶσι τῶν ἁγίων μυστηρίων καὶ τῆς μετὰ τῶν ἁγίων 
 διαμονῆς 
 3 - € + 
 Ἐγείρεσθε of κατηχούμενοι 
 
The Apostolic Constitutions 5 
 
 Τὴν εἰρήνην τοῦ Θεοῦ διὰ τοῦ χριστοῦ αὐτοῦ αἰτήσασθε 
 Εἰρηνικὴν τὴν ἡμέραν καὶ ἀναμάρτητον καὶ πάντα τὸν χρόνον 
 τῆς ζωῆς ὑμῶν 
 Xpioriava ὑμῶν τὰ τέλη 
 "Trew καὶ εὐμενῆ τὸν Θεόν 5 
 “Ageow πλημμελημάτων 
 ᾿Εαυτοὺς τῷ μόνῳ ἀγεννήτῳ Θεῷ διὰ τοῦ χριστοῦ αὐτοῦ 
 παράθεσθε 
 Κλίνατε καὶ εὐλογεῖσθε 
 (ἐφ᾽ ἑκάστῳ δὲ τούτων ὧν 6 διάκονος προσφωνεῖ, ὡς προείπομεν, λεγέτω ὃ λαός 10 
 Κύριε ἐλέησον 
 καὶ πρὸ πάντων τὰ παιδία) 
 
 κλινόντων δὲ αὐτῶν τὰς κεφαλὰς εὐλογείτω αὐτοὺς ὃ χειροτονηθεὶς ἐπίσκοπος 
 εὐλογίαν τοιάνδε 
 
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 σου τοὺς κατηχουμένους τὸ εὐαγγέλιον τοῦ χριστοῦ σου καὶ 20 
 AOC αὐτοῖς KAPAIAN KAINHN Kal πνεῦμὰ εὐθὲς ἐγκδίνιοον ἐν τοῖο 
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 ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας. ἀμήν 
 
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 Προέλθετε οἱ κατηχούμενοι ἐν εἰρήνῃ. 
 
 Καὶ μετὰ τὸ ἐξελθεῖν αὐτοὺς λεγέτω 30 
 
 Εὔξασθε οἱ ἐνεργούμενοι ὑπὸ πνευμάτων ἀκαθάρτων 
 
6 The Syrian Rite 
 
 ᾿Εκτενῶς πάντες ὑπὲρ αὐτῶν δεηθῶμεν 
 “Ὅπως ὁ φιλάνθρωπος Θεὸς διὰ Χριστοῦ ἐπιτιμήσῃ τοῖς ἀ- 
 καθάρτοις καὶ πονηροῖς πνεύμασι 
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 5 καταδυναστείας 
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 Καὶ ῥύσηται τὰ ἑαυτοῦ πλάσματα ἀπὸ τῆς ἐνεργείας αὐτῶν 
 10 Καὶ καθαρίσῃ αὐτὰ ἃ μετὰ πολλῆς σοφίας ἐποίησεν 
 Ἔτι ἐκτενῶς ὑπὲρ αὐτῶν δεηθῶμεν 
 “ \ 3 7 ᾽ \ « »\ ᾽ Lal ’ 
 Σῶσον καὶ ἀνάστησον αὐτοὺς ὁ Θεὸς ἐν τῇ δυνάμει σου 
 Κλίνατε οἱ ἐνεργούμενοι καὶ εὐλογεῖσθε 
 καὶ ὃ ἐπίσκοπος ἐπευχέσθω λέγων 
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 - ᾽ xf IA 3 7 
 Πνεύματι εἰς τοὺς αἰῶνας, ἀμήν 
 
The Apostolic Constitutions 7 
 
 καὶ 6 διάκονος λεγέτω 
 
 Προέλθετε οἱ ἐνεργούμενοι. 
 
 Καὶ μετ᾽ αὐτοὺς προσφωνείτω 
 Εὔξασθε οἱ φωτιζόμενοι 
 ᾽ “ ε ‘ ’ Cee ON SEEN ? 
 Εκτενῶς of πιστοὶ πάντες ὑπὲρ αὐτῶν παρακαλέσωμεν 5 
 "Oras ὁ Κύριος καταξιώσῃ αὐτοὺς μυηθέντας εἷς TON τοῦ 
 ~ U ~ ; “a δὴ J 
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 αὐτοῦ 
 c “A A 
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 ς ’ > ~ 3 7 
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 ἀμήν 
 
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 σι 
 
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 “Ὅπως 6 φιλοικτίρμων Θεὸς ὑποδείξῃ αὐτοῖς ὁδὸν μετανοίας 
 
8 The Syrian Rite 
 
 - ἀρὰ Ἦν . \ Ἀ , la 
 Προσδέξηται αὐτῶν τὴν παλινῳδίαν καὶ τὴν ἐξομολόγησιν 
 Καὶ ογντρίψῃ τὸν οἀτὰνᾶν ὑπὸ τοῦς πόλδς αὐτῶν ἐν τάχει 
 Καὶ λυτρώσηται αὐτοὺς ἀπὸ τῆς πὰγίδλος τοῦ AlaBOAoy καὶ τῆς 
 ἐπηρείας τῶν δαιμόνων 
 5 Καὶ ἐξέληται αὐτοὺς ἀπὸ παντὸς ἀθεμίτου λόγου καὶ πάσης 
 ἀτόπου πράξεως καὶ πονηρᾶς ἐννοίας 
 Συγχωρήσῃ δὲ αὐτοῖς πάντα τὰ παραπτώματα αὐτῶν τά τε 
 ἑκούσια καὶ τὰ ἀκούσια 
 Καὶ ἐξαλείψῃ τὸ kat’ αὐτῶν χειρόγραφον 
 10 Καὶ érrpdyutat αὐτοὺς ἐν Βίβλῳ Ζωῆς 
 Καθάρῃ δὲ αὐτοὺς ἀπὸ TANTOC MOAYCMOY οἀρκὸς καὶ TINEYMATOC 
 Kai ἑνώσῃ αὐτοὺς ἀποκαταστήσας εἰς τὴν ἁγίαν αὑτοῦ ποίμνην" 
 ὅτι αὐτὸς γινώσκει τὸ πλάομὰ ἡμῶν: ὅτι τίς κἀυχήσετδι 
 ἁγνὴν ἔχειν KAPAIAN; ἢ τίς πὰρρηοιάφετδι κἀθδρὸς EINAI ἀπὸ 
 15 AMAPTIAC; TIANTEC γάρ ECMEN EN ἐπιτιμίοις 
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 - Ξ 
 λοἽΪνα ὁ φιλάνθρωπος Θεὸς ἢ τάχος εὐμενῶς προσδεξάμενος 
 αὐτῶν τὰς λιτὰς ἀποκαταστήσῃ αὐτοὺς εἰς τὴν προτέραν 
 »4. 2 
 ἀξίαν 
 Kai ἀπολώοῃ αὐτοῖς τὴν ἀγδλλίδοιν τοῦ σωτηρίου Kai TINEYMATI 
 
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 30 ἀναστάντες τῷ Θεῷ διὰ τοῦ χριστοῦ αὐτοῦ κλίνατε καὶ 
 
 εὐλογεῖσθε 
 
The Apostolic Constitutions 9 
 
 ἐπευχέσθω δὲ ὁ ἐπίσκοπος τοίαδε 
 Παντοκράτορ Θεὲ δἰώνιε, δέσποτα τῶν ὅλων, KTICTA καὶ 
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 καὶ ὃ διάκονος λεγέτω 
 
 > 
 Απολύεσθε οἱ ἐν μετανοίᾳ. 
 
 «MASS OF THE FAITHFUL) 
 
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 My τις τῶν μὴ δυναμένων προσελθέτω 
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 Οσοι πιστοὶ κλίνωμεν γόνυ 
 Δεηθῶμεν τοῦ Θεοῦ διὰ τοῦ χριστοῦ αὐτοῦ 
 Πάντες συντόνως τὸν Θεὸν διὰ τοῦ χριστοῦ αὐτοῦ παρακαλέ- 
 
 σωμεν 
 
 5 
 
 10 
 
 20 
 
 25 
 
 “ “ ~ ~ ’ 
 “Ὑπὲρ τῆς εἰρήνης καὶ τῆς εὐσταθείας τοῦ κόσμου καὶ τῶν ἁγίων 3° 
 
ΙΟ The Syrian Rite 
 
 ἐκκλησιῶν δεηθῶμεν ὅπως ὁ τῶν ὅλων Θεὸς ἀΐδιον καὶ 
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 10 Καὶ ὑπὲρ τῆς ἐνθάδε ἁγίας παροικίας δεηθῶμεν ὅπως καταξι- 
 CA € ~ « o~ ce 7 ᾽ , Ν. > an 
 ώσῃ ἡμᾶς ὁ τῶν ὅλων κύριος ἀνενδότως τὴν ἐπουράνιον 
 αὐτοῦ ἐλπίδα μεταδιώκειν καὶ ἀλιάλειπτον αὐτῷ τῆς 
 δεήσεως ἀποδιδόναι τὴν ὀφειλήν 
 Ὑπὲρ πάσης ἐπισκοπῆς τῆς ὑπ᾽ οὐρανὸν τῶν ὀρθοτομούντων 
 15 TON λόγον τῆς ἀληθείδο δεηθῶμεν 
 ὡς ~ ᾽ ~ “ “ 
 Kai ὑπὲρ τοῦ ἐπισκόπου ἡμῶν ᾿Ιακώβου καὶ τῶν παροικιῶν αὐτοῦ 
 δεηθῶμεν" ὑπὲρ τοῦ ἐπισκόπου ἡμῶν Κλήμεντος καὶ τῶν 
 παροικιῶν αὐτοῦ δεηθῶμεν: ὑπὲρ τοῦ ἐπισκόπου ἡμῶν 
 Εὐοδίου καὶ τῶν παροικιῶν αὐτοῦ δεηθῶμεν' ὑπὲρ τοῦ 
 20 ἐπισκόπου ἡμῶν ᾿Αννιανοῦ καὶ τῶν παροικιῶν αὐτοῦ δεη- 
 θῶμεν ὅπως ὁ οἰκτίρμων Θεὸς χαρίσηται αὐτοὺς ταῖς 
 ἁγίαις αὐτοῦ ἐκκλησίαις σώους ἐντίμους μακροημερεύοντας 
 καὶ τίμιον αὐτοῖς τὸ γῆρας παράσχηται ἐν εὐσεβείᾳ καὶ 
 δικαιοσύνῃ 
 25 Καὶ ὑπὲρ τῶν πρεσβυτέρων ἡμῶν δεηθῶμεν ὅπως ὁ Κύριος 
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 θῶμεν ὅπως ὁ Κύριος ἄμεμπτον αὐτοῖς τὴν διακονίαν 
 30 παράσχηται 
 Ὑπὲρ ἀναγνωστῶν Ψαλτῶν παρθένων χηρῶν τε καὶ ὀρφανῶν 
 
 δεηθῶμεν 
 
The Apostolic Constitutions TI 
 
 «ς “ ~ 
 Υπὲρ τῶν ἐν συζυγίαις καὶ Texvoyovias δεηθῶμεν ὅπως ὁ Κύριος 
 τοὺς πάντας αὐτοὺς ἐλεήσῃ 
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 Ὑπὲρ εὐνούχων ὁσίως πορευομένων δεηθῶμεν 
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 Υπὲρ τῶν ἐν ἐγκρατείᾳ καὶ εὐλαβείᾳ δεηθῶμεν 
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 τοῖς πένησι τὰς ἐλεημοσύνας δεηθῶμεν 
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 Kai ὑπὲρ τῶν τὰς θυσίας Kai Tas ἀπαρχὰς προσφερόντων 
 7 “ “Ὁ « “ ~ ad e Fy ἊΝ 
 Κυρίῳ τῷ θεῷ ἡμῶν δεηθῶμεν ὅπως ὁ πανάγαθος Θεὸς 
 ἀμείψηται αὐτοὺς ταῖς ἐπουρανίαις αὐτοῦ δωρεαῖς καὶ δῷ 
 μείψη ρ ρ 
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 € n “ “ “Ἀ 
 Ὑπὲρ τῶν νεοφωτίστων ἀδελφῶν ἡμῶν δεηθῶμεν ὅπως ὁ Κύριος 
 στηρίσῃ αὐτοὺς καὶ βεβαιώσῃ 
 « \ “ ᾽ ᾽ ᾽ ’ γα ᾽ A ε “ “ 
 Υπὲρ τῶν ἐν ἀρρωστίᾳ ἐξεταζομένων ἀδελφῶν ἡμῶν δεηθῶμεν 15 
 ὅπως ὁ Κύριος ῥύσηται αὐτοὺς πάσης NOCOY Kal πάσης 
 λ , Ν 22 ᾽ ᾽ὔ fos Le 7 ᾽ a) λ ΄, 
 MAAAKIAC καὶ σώους ἀποκαταστήσῃ τῇ ἁγίᾳ αὐτοῦ ἐκκλησίᾳ 
 « ~ 
 Υπὲρ πλεόντων Kal ὁδοιπορούντων δεηθῶμεν 
 € ~ ° “ A 
 Υπὲρ τῶν ἐν μετάλλοις καὶ ἐξορίαις καὶ φυλακαῖς καὶ δεσμοῖς 
 ὄντων διὰ τὸ ὄνομα τοῦ Κυρίου δεηθῶμεν 20 
 ς \ ~ 2 “- » ΄ “a 
 Trép τῶν ἐν πικρᾷ δουλείᾳ καταπονουμένων δεηθῶμεν 
 [ 7 
 « A ~ ~ 
 Υπὲρ ἐχθρῶν καὶ μισούντων ἡμᾶς δεηθῶμεν 
 ¢ ~ a ~ Lol 
 Trip τῶν διωκόντων ἡμᾶς διὰ τὸ ὄνομα τοῦ Κυρίου δεηθῶμεν 
 ὅπως ὁ Κύριος πραὔνας τὸν θυμὸν αὐτῶν διασκεδάσῃ τὴν 
 9 ie ~ b] - 
 καθ᾽ ἡμῶν ὀργήν 25 
 « “ ~ u 
 Trép τῶν ἔξω ὄντων καὶ πεπλανημένων δεηθῶμεν ὅπως ὁ Κύριος 
 ᾽ AY Ψ 2 
 αὐτοὺς ἐπιστρέψῃ 
 ~ σι uj 
 Τῶν νηπίων τῆς ἐκκλησίας μνημονεύσωμεν ὅπως ὁ Κύριος 
 τελειώσας αὐτὰ ἐν τῷ φόβῳ αὐτοῦ εἰς μέτρον ἡλικίδο 
 ἀγάγοι 30 
 « A ~ Ν 
 Υπὲρ ἀλλήλων δεηθῶμεν ὅπως ὁ Κύριος διατηρήσῃ ἡμᾶς καὶ 
 
 φυλάξῃ τῇ αὐτοῦ χάριτι εἰς τέλος καὶ PYcHTal ἡμᾶς TOY 
 
12 The Syrian Rite 
 
 ΠΟΝΗΡΟΥ͂ καὶ πάντων τῶν CKANAAAWN TON ἐργάζομένων 
 τὴν ἀνομίαν καὶ σώση EIC τὴν βΒδοιλείδὰν δύτοῦ τὴν ἐπου- 
 PANION 
 € lod ~ a 
 Trép πάσης ψυχῆς χριστιανῆς δεηθῶμεν 
 5 Σῶσον καὶ ἀνάστησον ἡμᾶς ὁ Θεὸς τῷ ἐλέει σου 
 ᾿Εγειρώμεθα 
 4εηθέντες ἐκτενῶς ἑαυτοὺς καὶ ἀλλήλους τῷ ζῶντι Θεῷ διὰ τοῦ 
 χριστοῦ αὐτοῦ παραθώμεθα 
 ἐπευχέσθω οὖν 6 ἀρχιερεὺς καὶ λεγέτω 
 10 Κύριε πὰντοκράτορ ὕψιοτε ἐν ὑψηλοῖς κατοικῶν, ἅγιε ἐν 
 Arloic ἀναπάγόμενε, ἄναρχε mOnapye, ὁ διὰ Χριστοῦ κήρυγμα 
 La Ν ¢€ αν ᾽ 2 7 ~ “ Lé ‘ LN oe We A ΄ 
 γνώσεως δοὺς ἡμῖν εἰς ἐπίγνωσιν τῆς σῆς δόξης καὶ τοῦ ὀνόματός 
 ΔῸΣ 2 κι σι ? , A 3. ΟΝ Ν “ 54 , 
 σου ov ἐφανέρωσεν ἡμῖν εἰς κατάληψιν" αὐτὸς καὶ νῦν ἔπιδε δὲ 
 > “-Σ) Ν A 7 , ~ ἡ fa ἄν 4 3 
 αὐτοῦ ἐπὶ τὸ ποίμνιόν σου τοῦτο καὶ λύτρωσαι αὐτὸ πάσης ay- 
 15 volas καὶ πονηρᾶς πράξεως Kai Adc φόβῳ φοβεῖοθδλί σε καὶ 
 > ’ > “ \ , 3 \ , , 
 ἀγάπῃ ἀγαπᾶν σε KAl CTEAAECOAI ATIO TIPOCWTTOY δόξης σου" 
 εὐμενὴς αὐτοῖς γενοῦ καὶ ἵλεως καὶ ἐπήκοος ἐν ταῖς προσευχαῖς 
 3 ~ \ - > ἣν 3 7 3 - ᾽ 7 
 αὐτῶν καὶ φύλαξον αὐτοὺς ἀτρέπτους ἀμέμπτους ἀνεγκλήτους 
 INA ὦοιν ἅγιοι σώματι καὶ ψυχῇ, μὴ ἔχοντες οπίλον ἢ ῥγτίδδ 
 20H τι τῶν τοιούτων, ἀλλ᾽ ἵνὰ ὦοιν ἄρτιοι καὶ μηδεὶς ἐν αὐτοῖς ἡ 
 κολοβὸς ἢ ἀτελής. ἀρωγὲ δυνατὲ ἀπροσωπόληπτε γενοῦ ἀντι- 
 λήπτωρ τοῦ λαοῦ σου τούτου ὃν ἐξελέξω ἐκ μυριάδων, ὃν ἐξη- 
 γόρασας τῷ τιμίῳ τοῦ χριοτοῦ σου aimati, προστάτης ἐπίκουρος 
 ταμίας φύλαξ, τεῖχος ἐρυμνότατον, φραγμὸς ἀσφαλείας, ὅτι ἐκ 
 25 THC σῆς χειρὸς οὐδεὶς ApTAcal AYNATAIT οὐδὲ γὰρ ἔστι θεὸς 
 ὥσπερ σὺ ἕτερος ὅτι ἐν σοὶ ἡ ὑπομονὴ ἡμῶν. ἁγίδοον aYTOYC 
 2 Cy ' e ς , ε \ > ' 6 2 > 2 
 ΕΝ TH AAHOEIA DOU OTL ὁ λόγος ὁ COC AAHGBEIA ECTIN, ἄπροσ- 
 χάριστε ἀπαραλόγιστε ῥῦσαι αὐτοὺς πάσης NOCOY Kal TACHC 
 MAAAKIAC, παντὸς παραπτώματος͵ πάσης ἐπηρείας καὶ ἀπάτης, 
 80 ἀπὸ φόβογ ἐχθροῦ, ἀπὸ BéAoyc πετομένογ ἡμέρδο, ἀπὸ πράγ- 
 
 “MATOC ἐν οκότει διὰπορεγομένου, καὶ καταξίωσον αὐτοὺς τῆς 
 
The Apostohc Constitutions 13 
 
 > 4 lol lod > a “ ΄“ tA a ~ 
 αἰωνίου ζωῆς τῆς ἐν τῷ χριστῷ σου τῷ υἱῷ σου τῷ μονογενεῖ, 
 lal lad Ν “ « ~ ? “ / Ν 2 
 
 τῷ θεῷ καὶ σωτῆρι ἡμῶν, dv οὗ σοι δόξα καὶ σέβας ἐν ἁγίῳ 
 
 UI ’ A NSE δ ᾽ δὰ IA A IP, ᾽ be 
 νευματι νυν Και GEL Και ELS TOUS ALWYAS Τῶν AlLWVYOV. αμην. 
 
 {THE KISS OF PEACE) 
 Kai μετὰ τοῦτο λεγέτω ὃ διάκονος 
 Πρόσχωμεν 
 καὶ ἀσπαζέσθω ὃ ἐπίσκοπος τὴν ἐκκλησίαν καὶ λεγέτω 
 
 Ἢ εἰρήνη τοῦ Θεοῦ μετὰ πάντων ὑμῶν 
 
 καὶ ὃ λαὸς ἀποκρινάσθω 
 
 Καὶ μετὰ τοῦ πνεύματος coy 
 καὶ 6 διάκονος εἰπάτω πᾶσιν 
 *Actracacbe ἀλλήλογο ἐν φιλήμδτι ἁγίῳ 
 καὶ ἀσπαζέσθωσαν οἱ τοῦ κλήρου τὸν ἐπίσκοπον, οἱ λαϊκοὶ ἄνδρες τοὺς λαϊκούς, 
 
 ai γυναῖκες τὰς γυναῖκας, 
 
 (THE OFFERTORY) 
 
 Τὰ παιδία δὲ στηκέτωσαν πρὸς τῷ βήματι καὶ διάκονος αὐτοῖς ἕτερος ἔστω 
 > σ oD, lal δ» , [ἢ , 
 ἐφεστὼς ὅπως μὴ ἀτακτῶσιν. καὶ ἄλλοι διάκονοι περιπατείτωσαν καὶ σκοπείτωσαν 
 “ " s A σ [2 A 4 lA fe a 
 τοὺς ἄνδρας καὶ τὰς γυναῖκας ὅπως μὴ θόρυβος γένηται καὶ μή τις νεύσῃ ἢ 
 ψιθυρίσῃ ἢ νυστάξῃ. οἱ δὲ διάκονοι ἱστάσθωσαν εἰς τὰς τῶν ἀνδρῶν θύρας καὶ οἱ 
 ὑποδιάκονοι eis τὰς τῶν γυναικῶν ὕπως μήτις ἐξέλθοι μήτε ἀνοιχθῇ ἣ θύρα, κἂν 
 πιστός τις ἦ, KATA τὸν καιρὸν τῆΞ ἀναφορᾶξ. 
 
 Εἷς δὲ ὑποδιάκονος διδότω ἀπόρρυψιν χειρῶν τοῖς ἱερεῦσι, σύμβολον καθαρότητος 
 ψυχῶν Θεῷ ἀνακειμένων. 
 
 φημὶ δὴ κἀγὼ ᾿Ιάκωβος ὃ ἀδελφὸς ᾿Ιωάννου τοῦ Ζεβεδαίου ἵνα εὐθὺς ὁ διάκονος 
 λέγῃ 
 , A , ΄ A 9 ΄ ΄ A 
 My τις τῶν κατηχουμένων, μή TLS TOV ἀκροωμένων, μή τις τῶν 
 ἀπίστων, μή τις τῶν ἑτεροδόξων 
 Οἱ τὴν πρώτην εὐχὴν εὐχόμενοι προ[ σ]έλθετε 
 Τὰ παιδία προσλαμβάνεσθε αἱ μητέρες 
 Μή τις κατὰ τινος, μή τις ἐν ὑποκρίσει 
 οΟρθοι πρὸς Κύριον μετὰ φόβογ Kal τρόμογ ἑστῶτες ὦμεν 
 προσφέρειν͵ 
 *Qv γενομένων οἱ διάκονοι προσαγέτωσαν τὰ δῶρα τῷ ἐπισκόπῳ πρὸς τὸ θυσιασ- 
 τήριον, 
 
 10 
 
 15 
 
 20 
 
 25 
 
 30 
 
14 The Syrian Rite 
 
 <ANAPHORA) 
 
 Καὶ of πρεσβύτεροι ἐκ δεξιῶν αὐτοῦ καὶ ἐξ εὐωνύμων στηκέτωσαν ὡς ἂν μαθηταὶ 
 παρεστῶτες διδασκάλῳ. δύο δὲ διάκονοι ἐξ ἑκατέρων τῶν μερῶν τοῦ θυσιαστηρίου 
 κατεχέτωσαν ἐξ ὑμένων λεπτῶν ῥιπίδιον ἢ πτερῶν ταῶνος ἢ ὀθόνης καὶ ἠρέμα 
 
 5 ἀποσοβείτωσαν τὰ μικρὰ τῶν ἱπταμένων ζῴων ὅπως ἂν μὴ ἐγχρίμπτωνται eis τὰ 
 κύπελλα. 
 {THE THANKSGIVING) 
 Εὐξάμενος οὖν καθ᾽ ἑαυτὸν ὃ ἀρχιερεὺς ἅμα τοῖς ἱερεῦσι καὶ λαμπρὰν ἐσθῆτα 
 μετενδὺς καὶ στὰς πρὸς τῷ θυσιαστηρίῳ τὸ τρόπαιον τοῦ σταυροῦ κατὰ τοῦ 
 10 μετώπου τῇ χειρὶ ποιησάμενος εἰπάτω 
 c U an 4 ~ \ ε > U n ’ 
 Η χἄριο τοῦ παντοκράτορος Θεοῦ kai ἡ ἀγάπη τοῦ κυρίου 
 “ ) “- An \ ς a c , 
 ἡμῶν Inoot Χριστοῦ Kal ἡ KOINWNIA TOY Arioy Πνεύματος 
 " c a 
 ἔστω META πάντων ὑμῶν 
 καὶ πάντες συμφώνως λεγέτωσαν ὅτι 
 15 Kai μετὰ τοῦ πνεύματος cof 
 καὶ ὃ ἀρχιερεύς 
 Ἄνω τὸν νοῦν 
 καὶ πάντες 
 Ἔχομεν πρὸς τὸν Κύριον 
 20 καὶ ὃ ἀρχιερεύς 
 > , “Ὁ , 
 Εὐχὰριοτήσωμεν τῷ Κγρίῳ 
 καὶ πάντες 
 
 Ἄξιον καὶ δίκαιον 
 
 CV αν . ey) 
 καιοσ PXLEPEUS εἰπάτω 
 
 τὸ 
 
 5. ἴάξιον ὡς ἀληθῶς καὶ δίκαιον πρὸ πάντων ἀνυμνεῖν σε τὸν 
 BA ot , x A “ “A ot 2 κυ cal ‘ 
 ὄντως ὄντα Θεόν, Tov πρὸ τῶν γενητῶν ὄντα, EZ OY ACA TIATPIA 
 
 a \ a ΄ Ν 
 ἐν OYpAaNoic Kal ἐπὶ γῆς ὀνομάζετδι, τὸν μόνον ἀγέννητον καὶ 
 » \ > SS > , Ν, 3 δ ~ \ 
 ἄναρχον καὶ ἀβασίλευτον καὶ ἀδέσποτον, τὸν ἀνενδεῆ, TON 
 
 ~ , 72 
 παντὸς ἀγαθοῦ χορηγόν, τὸν πάσης αἰτίας καὶ γενέσεως κρείτ- 
 Ν 4 SS \ aS Ngee , y 3 eo \ 
 
 30 TOVa, τὸν πάντοτε κατὰ τὰ αὐτὰ Kal ὡσαύτως ἔχοντα, EZ OY TA 
 , ΄ y ᾽ , ? x > nAO ‘\ 
 
 πάντὰ καθάπερ EK τινος ἀφετηρίας εἰς TO εἶναι παρῆλθεν. σὺ 
 
 > A + ἢ ὅν ᾽ 
 γὰρ εἶ ἡ ἄναρχος γνῶσις, ἡ ἀΐδιος ὅρασις, ἡ ἀγέννητος ἀκοή, 
 
 ἡ ἀδίδακτος σοφία, ὁ πρῶτος τῇ φύσει καὶ μόνος τῷ εἶναι καὶ 
 
The Apostolic Constitutions τς 
 
 ’, Ν > ~ ε \ U > “ WZ > ‘ 
 κρείττων παντὸς ἀριθμοῦ, 6 TA πᾶντὰ EK τοῦ μὴ ὄντος εἰς TO 
 εἶνδλι παραγαγὼν διὰ τοῦ μονογενοῦς σου υἱοῦ" αὐτὸν δὲ πρὸ 
 
 la 3, χῇ 4 4 A ’ Νὰ ᾽ , 
 πάντων AIWNWN γεννήσας βουλήσει καὶ δυνάμει kal ἀγαθότητι 
 ᾽ 7 eX ~ Ψ, 7 7 ~ ᾿ 
 ἀμεσιτεύτως, υἱὸν μονογενῆ, Adyov Θεόν, σοφίαν ζῶσαν, πρωτό- 
 TOKON πάςης KTICE@C, ἄγγελον τῆς μεγάλης βουλῆς σου, ἀρχιερέα 
 
 ta Ps \ ἊΝ 4 7 ~ Ν 3 a ? 
 σόν, βασιλέα δὲ Kal κύριον πάσης νοητῆς Kai αἰσθητῆς φύσεως, 
 o > 
 TOV πρὸ πάντων, Al OY TA TIANTA. Σὺ γάρ, Θεὲ aionie, Ar 
 a Y 5) a a 
 αὐτοῦ τὰ πάντα πεποίηκὰς Kal δὶ αὐτοῦ τῆς προσηκούσης 
 ’, ee? 3 σαι ) ΓΝ Ν X > 2 ΄ ; ? a 
 προνοίας τὰ ὅλα ἀξιοῖς Ot οὗ yap τὸ εἶναι ἐχαρίσω Oi αὐτοῦ 
 καὶ τὸ εὖ εἶναι ἐδωρήσω" 6 θεὸς Kal πὰτὴρ TOY μονογενοῦς υἱοῦ 
 « ᾿] > ~ ΩΝ 7 7 QA Ν ‘ ἣν 
 σου, ὁ δ αὐτοῦ πρὸ πάντων ποιήσας τὰ χερουβὶμ καὶ τὰ 
 2: ba 4 \ ’ ’ AN ) ’ 
 σεραφίμ, αἰῶνάς τε καὶ στρατιάς, δυνάμεις τε καὶ ἐξουσίας, 
 ᾽ ’ \ Ie ᾽ 7 ΝῚ 3 ᾽’ A 
 ἀρχάς τε καὶ θρόνους, ἀρχαγγέλους τε Kal ἀγγέλους, Kal 
 “ , A ~ 
 μετὰ ταῦτα πάντα ποιήσας dt αὐτοῦ τὸν φαινόμενον τοῦτον 
 ΗΝ Ὁ 2 ε 
 κόσμον καὶ πάντα τὰ ἐν αὐτῷ. σὺ γὰρ εἶ ὁ τὸν OYPANON ὡς 
 KAMAPAN CTHCAC Kal ὡς AEPPIN EKTEINAC καὶ τὴν γῆν ἐπ᾽ οὐλενὸς 
 « - ’ 7 « 7 δ \ 4 \ « 7 
 ἱδρύσας γνώμῃ μόνῃ: ὁ πήξας στερέωμα καὶ νύκτα καὶ ἡμέραν 
 κατασκευάσας. 6 eZarar@n φῶς ἐκ OHCAYpON καὶ τῇ τούτου 
 συστολῇ ἐπαγαγὼν τὸ σκότος εἰς ἀνάπαυλαν τῶν ἐν τῷ κόσμῳ 
 2 ’ « \ a - > > ᾿ tol c ͵ ᾽ 
 κινουμένων ζῴων" ὁ τὸν ἥλιον τάξας εἰς ἀρχὰς τῆς ἡμέρλο ἐν 
 οὐρανῷ καὶ τὴν σελήνην εἰσ ApyAC τῆς νυκτὸς Kal τὸν χορὸν 
 
 A > ᾿ 2 ’ “ ᾽᾿ ᾽ > n~ ~ 
 τῶν ACTEDWN ἐν οὐρανῷ καταγράψας εἰς αἶνον τῆς σῆς μεγα- 
 λοπρεπείας" ὁ ποιήσας ὕδωρ πρὸς πόσιν καὶ κάθαρσιν, ἀέρα 
 
 Ν Xx bd ‘\ Ν 3 Ν Ν “-.- ᾽ 7 Ἂν 
 ζωτικὸν πρὸς εἰσπνοὴν καὶ ἀναπνοὴν καὶ φωνῆς ἀπόδοσιν διὰ 
 
 ΄ 2 Ν +7 AY 5) Ἀ Va Qe) 
 γλώττης πληττούσης τὸν ἀέρα καὶ ἀκοὴν συνεργουμένην ὑπ: 
 
 ? Le: bd h > ? \ ’ IA ?, 
 αὐτοῦ ws ἐπαΐειν εἰσδεχομένην τὴν προσπίπτουσαν αὐτῇ Aadidy" 
 « - ~ Ν ie oO \ > 7 > 7 
 ὁ ποιήσας πῦρ πρὸς σκότους παραμυθίαν, πρὸς ἐνδείας ἀναπλή- 
 ρωσιν καὶ τὸ θερμαίνεσθαι ἡμᾶς καὶ φωτίζεσθαι ὑπ᾽ αὐτοῦ" ὁ 
 
 \ U U ’ἅ ΄ a Ἁ Ν Ν ᾽ ’ 
 THN Μεγάλην BAAACCAN χωρίσας TNS γῆ" Καὶ τὴν MEV ἀναδείξας 
 
 7, Ν Χ Ν ΄ 4, Ν \ X ͵ ta 
 πλωτήν, THY δὲ ποσὶ βάσιμον ποιήσας Kal τὴν μὲν ZWOIC MIKPOIC 
 καὶ μεγάλοις πληθύνας, τὴν δὲ ἡμέροις καὶ ἀτιθάσοις πληρώσας, 
 
 φυτοῖς τε διάφόροις στέψας καὶ βοτάναις στεφανώσας καὶ 
 
 Io 
 
 20 
 
 30 
 
Io 
 
 15 
 
 20 
 
 25 
 
 20 
 
 16 The Syrian Rite 
 
 » ’, Ν Ψ» ie € ω» 
 ἄνθεσι καλλύνας καὶ σπέρμασι πλουτίσας' ὁ συστησάμενος 
 ἄβυσσον καὶ μέγα κύτος αὐτῇ περιθείς, ἁλμυρῶν ὑδάτων 
 σεσωρευμένα πελάγη, περιφράξοο δὲ αὐτὴν πύλαις ἄμμου λεπτο- 
 - € 4 Ν Ν᾿ 2 EEN “ 3 by τ“) ee 
 τάτης" ὁ πνεύμασι ποτὲ μὲν αὐτὴν κορυφῶν εἰς ὀρέων μέγεθος, 
 X\ Ν ’ ES « va \ ὯΝ ἊΝ > 7 
 ποτὲ δὲ στρωννύων αὐτὴν ws πεδίον καὶ ποτὲ μὲν ἐκμαίνων 
 “ h ~ 
 χειμῶνι, ποτὲ δὲ πραὔύνων γαλήνῃ ὡς ναυσιπόροις πλωτῆρσιν 
 BA > ἣν 74 « ΄“ id Ν. « Ἂν ~ 
 εὔκολον εἶναι πρὸς mopelav’ ὁ ποταμοῖς διαζώσας τὸν ὑπὸ σοῦ 
 διὰ Χριστοῦ γενόμενον κόσμον καὶ χειμάρροις ἐπικλύσας καὶ 
 “ ᾽ - - Υ̓͂ Ν ne , σ΄ ᾽ ~ 
 πηγαῖς ἀενάοις μεθύσας, ὄρεσι δὲ περισφίγξας εἰς ἕδραν ἀτρεμῆ 
 ~ Ψ ie , ἐδ 7 Ἂς ᾽’ \ 
 γῆς ἀσφαλεστάτην. ἐπλήρωσας γάρ σου τὸν κόσμον Kat διε- 
 Ld 3... «δ tA ted A 3 4 ’ a 
 κόσμησας αὐτὸν Bordvais εὐόσμοις Kal ἰασίμοις, ζῴοις πολλοῖς 
 \ vA , vA \ 3 Ζ' Bb] ’ Veet 
 καὶ διαφόροις, ἀλκίμοις καὶ ἀσθενεστέροις, ἐδωδίμοις Kal ἐνερ- 
 γοῖς, ἡμέροις καὶ ἀτιθάσοις" ἑρπετῶν συριγμοῖς, πτηνῶν ποι- 
 κίλων κλαγγαῖς" ENIAYTON κύκλοις, μηνῶν καὶ ἡμερῶν ἀριθμοῖς, 
 A 4 “ ᾽ / “ 3 ~ 
 τροπῶν τάξεσι, νεφῶν ὀμβροτόκων διαδρομαῖς, εἰς καρπῶν 
 γονὰς καὶ ζῴων CYCTACIN, CTAOMON ἀνέμων διαπνεόντων ὅτε 
 “ Q A a A ‘ A A Q ~ 
 προσταχθῶσι παρὰ σοῦ τῶν φυτῶν Kal τῶν βοτανῶν τὸ πλῆθος. 
 Καὶ οὐ μόνον τὸν κόσμον ἐδημιούργησας ἀλλὰ καὶ τὸν κοσμο- 
 πολίτην ἄνθρωπον ἐν αὐτῷ ἐποίησας, κόσμου κόσμον ἀναδείξ 
 ην ἄνθρ ν αὐτῷ ἐποίησας, κόσμ μον ἀναδείξας. 
 = lal lol , at 2 3 , 
 εἶπας γὰρ τῇ σῇ σοφίᾳ Ποιήσωμεν ἄνθρωπον KAT εἰκόνὰ 
 HMETEPAN KAl KAO OMOIWCIN Kal APYET@CAN τῶν ἰχθήων THC 
 BAAACCHC KAl τῶν πετεινῶν TOY OYpaNoy. διὸ Kal πεποίηκας 
 EN ? An ᾽ , \ , os ~*~ 4 ᾽ 
 αὐτὸν ἐκ ψυχῆς ἀθανάτου καὶ σώματος σκεδαστοῦ, τῆς μὲν ἐκ 
 ~ Ν ot ~ Ν ᾽ “ 4 7 ‘ fe 
 τοῦ μὴ ὄντος, τοῦ δὲ EK τῶν τεσσάρων στοιχείων, Kai δέδωκας 
 αὐτῷ κατὰ μὲν τὴν ψυχὴν τὴν λογικὴν διάγνωσιν, εὐσεβείας 
 " B 7) Ey Ὑ{ 1) 2, ἢ 
 si ᾽ ip - 7 Ν , es 4 QX 
 καὶ ἀσεβείας διάκρισιν, δικαίου καὶ ἀδίκου παρατήρησιν, κατὰ 
 Ν Ν. “ Ν, ΄ BJ ’ "“, Ν Ν 
 δὲ τὸ σῶμα τὴν πένταθλον ἐχαρίσω αἴσθησιν καὶ τὴν μετα- 
 βατικὴν κίνησιν. Σὺ γάρ, Θεὲ παντοκράτορ, διὰ Χριστοῦ 
 U >? > A a > ‘ > ,͵ 4 ~ 
 πὰράλειοον ἐν EAEM κατὰ ANATOAAC ἐφύτεγοδο παντοίων φυτῶν 
 ἐδωδίμων κόσμῳ καὶ ἐν αὐτῷ ὡς ἂν ἐν ἑστίᾳ πολυτελεῖ εἰσή- 
 ᾽ [A > ie »"» Le , ᾽ Ὁ Ys [ 
 γαγες αὐτόν, κἀν τῷ ποιεῖν νόμον δέδωκας αὐτῷ ἔμφυτον ὅπως 
 
 " ᾿ ’ « ~ Q ? lo , 
 οἴκοθεν Kai παρ᾽ ἑαυτοῦ ἔχοι τὰ σπέρματα τῆς θεογνωσίας. 
 
The Apostolic Constitutions 17 
 
 ’ A ἈΝ ᾽ AY a a , ’ \ 
 εἰσαγαγὼν δὲ εἰς TON τῆς τργφῆς TMapddeicon πάντων μὲν 
 ἀνῆκας αὐτῷ τὴν ἐξουσίαν πρὸς μετάληψιν, ἑνὸς δὲ μόνου τὴν 
 
 “ 3 “ 2 ’ 2 7 la Ὁ SN 7 SS 
 γεῦσιν ἀπεῖπας ἐπ᾽ ἐλπίδι κρειττόνων iva ἐὰν φυλάξῃ τὴν 
 > Ν Ν 2. Ν 3 7 ? > ? 
 ἐντολὴν μισθὸν ταύτης τὴν ἀθανασίαν κομίσηται. ἀμελήσαντα 
 δὲ τῆς ἐντολῆς καὶ γευσάμενον ἀπηγορευμένου καρποῦ ἀπάτῃ 5 
 Bi si 7 xX ~ Ἁ 7 7 
 ὄφεως Kal συμβουλίᾳ γυναικὸς τοῦ μὲν παραδείσου δικαίως 
 ἐξώσας αὐτόν͵ ἀγαθότητι δὲ εἰς τὸ παντελὲς ἀπολλύμενον οΥ̓Χ 
 ε α N by > , ἈΠ \ ΄ Sen 
 ymepeidec’ σὸν yap ἣν δημιούργημα ἀλλὰ καθυποτάξας αὐτῷ 
 
 Ν 7 lA ᾽ lal 3 ha « a \ la 7 
 τὴν κτίσιν δέδωκας αὐτῷ οἰκείοις ἱδρῶσι Kal πόνοις πορίζειν 
 ¢ “A \ 7 ~ a - \ BA Ν 7 I 
 ἑαυτῷ τὴν τροφήν, cod πάντα φύοντος καὶ αὔξοντος Kal πεπαΐ- το 
 νοντος, χρόνῳ δὲ πρὸς ὀλίγον αὐτὸν κοιμίσας ὅρκῳ εἰς παλιγ- 
 
 » XPove ρ γ μ PKG Ύ 
 γενεσίαν ἐκάλεσας, ὅρον θανάτου λύσας ζωὴν ἐξ ἀναστάσεως 
 ἐπηγγείλω. καὶ οὐ τοῦτο μόνον ἀλλὰ καὶ τοὺς ἐὲ αὐτοῦ εἰς 
 
 ~ ᾽ 7 χα \ , 7 ’ bd f2 X 
 πλῆθος ἀναρίθμητον xéas τοὺς ἐμμείναντάς σοι ἐδόξασας, τοὺς 
 
 a ᾽ 
 δὲ ἀποστάντας σου ἐκόλασας, καὶ τοῦ μὲν ABEA ὡς ὁσίου προσ- 15 
 δεξάμενος τὴν θυσίαν, τοῦ δὲ ἀλελφοκτόνογΥ Καὶν ἀποστραφεὶς 
 τὸ δῶρον ὡς ἐναγοῦς" καὶ πρὸς τούτοις τὸν Σὴθ καὶ τὸν ᾿Ενὼς 
 προσελάβου καὶ τὸν ᾿Ενὼχ μετέθηκλο, σὺ γὰρ εἶ ὁ δημιουργὸς 
 
 “ > ὔ \ lon ~ ὡς \ > J 7 Ν 
 τῶν ἀνθρώπων καὶ τῆς ζωῆς χορηγὸς καὶ τῆς ἐνδείας πληρωτὴς 
 
 Ν “~ va Ν Ν ~ la > δ , 
 καὶ τῶν νόμων δοτὴρ καὶ τῶν φυλαττόντων αὐτοὺς μιοθλπολότης 20 
 
 Ἂ “- ? > \ » « Ν. , A 
 καὶ τῶν παραβαινόντων αὐτοὺς ἔκδικος, 6 τὸν μέγαν KATAKAY CMON 
 EMAPATON τῷ κόομῳ διὰ πλῆθος τῶν ACEBHCANTWN καὶ τὸν 
 
 , n € - > ~ lo 3 ’ \ 
 Aikaion Νῶε ῥυσάμενος ἐκ τοῦ κατακλυσμοῦ ἐν λάρνακι σὺν 
 ὀκτὼ Yyyyaic τέλος μὲν τῶν παρῳχηκότων, ἀρχὴν δὲ τῶν 
 μελλόντων ἐπιγίνεσθαι, ὁ τὸ φοβερὸν πῦρ κατὰ τῆς Σ᾿ οδομηνῆς 25 
 
 , ) ᾽ Ν a , > a , 
 TIENTATIONEM@C ἐξάψας καὶ γῆν κἀρποφόρον εἶς ἅλμην OEMENOC 
 ἀπὸ κἀκίδο τῶν KATOIKOYNTON ἐν AYTH καὶ τὸν ὅσιον Δὼτ ἐξαρ- 
 πάσας τοῦ ἐμπρησμοῦ, σὺ εἶ ὁ τὸν βραὰμ ῥυσάμενος προγονικῆς 
 ἀσεβείας καὶ κληρονόμον τοῦ κόομογ καταστήσας καὶ ἐμφανίσας 
 αὐτῷ τὸν χριστόν σου, ὁ τὸν Μελχισεδὲκ ἀρχιερέα σῆς λατρείας 30 
 
 , ͵ 2 
 προχειρισάμενος, ὁ τὸν πολύτλαν θεράποντα σου ᾿Ιὼβ νικητὴν 
 τοῦ ἀρχεκάκου ὄφεως ἀναδείξας, ὁ τὸν ᾿Ιοδὰκ ἐπάΓΓελίδο υἱὸν 
 ς 
 
18 The Syrian Rite 
 
 ποιησάμενος, 6 Tov ᾿Ιακὼβ πατέρα δώδεκα παίδων καὶ τοὺς ἐξ 
 αὐτοῦ εἰς πλῆθος χέας καὶ εἰσαγαγὼν εἰς Αἴγυπτον ἐν EBAOMH- 
 a a ε a 
 κοντὰ πέντε yyyaic. σὺ Κύριε τὸν ᾿Ιωσὴφ οὐχ ὑπερεΐλεο ἀλλὰ 
 μισθὸν τῆς διὰ σὲ σωφροσύνης ἔδωκας αὐτῷ τὸ τῶν Αἰγυπτίων 
 5 ἄρχειν. σὺ Κύριε' Εβραίους ὑπὸ Αἰγυπτίων καταπονουμένους οὐ 
 περιεῖδες διὰ τὰς πρὸς τοὺς πατέρας αὐτῶν ἐπαγγελίας ἀλλ᾽ 
 ἐρρύσω κολάσας Αἰγυπτίους. παραφθειράντων δὲ τῶν ἀνθρώπων 
 Ν Ν ? \ ἈΝ 4 ἊΣ XN tay A 
 τὸν φυσικὸν νόμον καὶ τὴν κτίσιν ποτὲ μὲν αὐτόματον νομι- 
 - νιν x - δ - 7 \ Ν “ a a 
 σάντων͵ ποτὲ δὲ πλεῖον ἢ δεῖ τιμησάντων καὶ σοὶ τῷ θεῷ τῶν 
 τοπάντων συνταττόντων, οὐκ εἴασας πλανᾶσθαι ἀλλὰ ἀναδείξας 
 \ a , ͵ “ ) > “ Ν ' “- 
 τὸν ἅγιόν σου θεράποντὰ ΛΛωγοὴν δι΄ αὐτοῦ πρὸς Βοήθειὰν τοῦ 
 “ Ν Ν , , Ν ἈΝ 7 Ψ Ἂν 
 φυσικοῦ τὸν γραπτὸν νόμον A€AWKAC καὶ τὴν κτίσιν ἔδειξας σὸν 
 ἔργον εἶναι, τὴν δὲ πολύθεον πλάνην ἐξώρισας, τὸν ᾿ἀ αρὼν καὶ 
 \ ; ᾽ ae a toy EY? ¢ ‘4 ς fe 
 τοὺς ἐξ αὐτοῦ ἱερατικῇ τιμῇ ἐδόξασας, EBpaiovs ἁμαρτόντας 
 τις ἐκόλασας, ἐπιστρέφοντας ἐδέξω, τοὺς Αἰγυπτίους δεκαπλήγῳ 
 , , ! 
 ἐτιμωρήσω, PAAACCAN λιελὼν ᾿Ισραηλίτας AieBiBacac, Αἰγυπτίους 
 by a € 7 pee? tA Ν ef ) A 
 ἐπιδιώξαντας ὑποβρυχίους ἐκόλασας, ξύλῳ πικρὸν ὕδωρ ἐγλύ- 
 κανας, ἐκ πέτρδλο ἀκροτόμοΥ ὕλωρ ἀνέχεας, ἐξ OYPpANOY τὸ MANNA 
 boas, τροφὴν ἐξ ἀέρος ὀρτγγομήτραν, CTYAON πυρὸς τὴν NYKTA 
 ἊΝ ‘ ἊΝ 5 , ς , Ν. Ν 
 οπρὸς φωτιομὸν καὶ οτῆλον νεφέληο ἡμέρδς πρὸς σκιασμὸν 
 θάλπους, τὸν ᾿Ιησοῦν στρατηγὸν ἀναδείξας ἑπτὰ ἔθνη Χανα- 
 , ~ > ' 
 ναίων δι᾿ αὐτοῦ καθεῖλες, ᾿Ιορδάνην λιέρρηξδλο, τοὺς ToTAMOYC 
 ᾿Ηθὰμ ἐξήρδνδο, τείχη κατέρρηξας ἄνευ μηχανημάτων καὶ χειρὸς 
 ) 7 « \ ΄ ς ΄, 4 ΄ 
 ἀνθρωπίνης, “Ὑπὲρ πάντων σοι ἡ δόξα δέσποτα παντοκράτορ. 
 25C€ TIPOCKYNOYCIN ἀναρίθμητοι ctpatial ἀγγέλων ἀρχαγγέλων 
 θρόνων κυριοτήτων ἀρχῶν ἐξογοιῶν AYNAMEWN στρατιῶν αἰωνίων, 
 Ἂν. Ν \ ἣν c » \ a A \ 
 τὰ χερουβὶμ Kal τὰ ἑξαπτέρυγα cepahim Taic MEN AYCI KATA- 
 KAAYTITONTA TOYC πόλδο, Talc δὲ Aycl τὰς κεφαλάς, Taic δὲ Ayci 
 πετόμενα, καὶ λέγοντὰ ἅμα χιλίδλις χιλιάοιν ἀρχαγγέλων Kai 
 30 MYPIAIC MYPIACIN ἀγγέλων ἀκαταπαύστως καὶ ἀσιγήτως βοώσαις 
 καὶ πᾶς ὃ λαὸς ἅμα εἰπάτω 
 
 “Ἅγιος ἅγιοο ἅγιοο Κύριος caBawd 
 
The Apostolic Constitutions 19 
 
 TIAHPHC ὁ οὐρανὸς Kal ἡ γῆ τῆς AdZHC AYTOY 
 εὐλογητὸς εἶς TOYC AIMNAC 
 ἀμήν 
 καὶ ὃ ἀρχιερεὺς ἑξῆς λεγέτω 
 “Α ἣΝ Siw KE > θῶ \ 7 WA \ G 
 rioc yap εἶ ὡς ἀληθῶς καὶ mavdy.os, ὕψιοτος Kal ὑπερ- 
 YYOYMENOC εἶς TOYC ἀἰῶνδο. ἅγιος δὲ καὶ ὁ μονογενής σου υἱὸς 
 ὁ κύριος ἡμῶν καὶ θεὸς ᾿Ιησοῦς ὁ Χριστὸς ὃς εἰς πάντα ὑπηρετη- 
 σάμενός σοι τῷ θεῷ καὶ πατρὶ αὐτοῦ εἴς τε δημιουργίαν διάφορον 
 μ pues p npLoupy pop 
 NN ? 4 ; - Ν 7 “ ᾽ ὉΆ. 
 καὶ πρόνοιαν κατάλληλον οὐ περιεῖδε τὸ γένος τῶν ἀνθρώπων 
 ἀπολλύμενον ἀλλὰ μετὰ ὃν νόμο ὰ νομικὴν Trapaive 
 μ ὰ μετὰ φυσικὸν νόμον, μετὰ νομικὴν παραίνεσιν, 
 ἊΝ δ ) 7 Ἁ Ἁ a 3 ’ > 7 
 μετὰ προφητικοὺς ἐλέγχους Kal τὰς τῶν ἀγγέλων ἐπιστασίας 
 va AY “ lanl Ν Ν Ν v2 \ lal 
 (παραφθειρόντων σὺν τῷ θετῷ καὶ τὸν φυσικὸν νόμον καὶ τῆς 
 ͵ Σ ᾽’ὔ Ν Va Ν. bd (A Ν 
 μνήμης ἐκβαλλόντων τὸν κατακλυσμόν, τὴν ἐκπύρωσιν, τὰς 
 Ε] “ 
 κατ Αἰγυπτίων πληγάς, τὰς κατὰ Παλαιστινῶν σφαγάς, καὶ 
 μελλόντων ὅσον οὐδέπω ἀπόλλυσθαι πάντων) εὐδόκησεν αὐτὸς 
 7 an ε Ν b) va BY 7 € 
 γνώμῃ of ὁ δημιουργὸς ἀνθρώπου ἄνθρωπος γενέσθαι, ὁ vopo- 
 θέτης ὑπὸ νόμους, ὁ ἀρχιερεὺς ἱερεῖον, ὁ ποιμὴν πρόβατον, καὶ 
 ἐξευμενίσατό σε τὸν ἑαυτοῦ θεὸν καὶ πατέρα καὶ τῷ κόσμῳ 
 κατήλλαξε καὶ τῆς ἐπικειμένης ὀργῆς τοὺς πάντας ἠλευθέρωσε 
 , 5] ? , ) ’ ς Ἂς Pe 
 γενόμενος ἐκ παρθένου, γενόμενος ἐν σαρκί, ὁ Θεὸς Adyos, 
 ὁ ἀγὰπητὸς Υἱὸς ὁ πρωτότοκος TIACHC KTICEWC, KATA τὰς περὶ 
 ~ ) a , \ 
 αὐτοῦ ὑπ᾽ αὐτοῦ προρρηθείσας προφητείας Ex σπέρματος ΔΑΒῚΔ 
 δ , al > , Ζ 
 καὶ ABpadm, φγλῆς loyaa’ καὶ γέγονεν ἐν μήτρᾳ παρθένου ὁ 
 , 
 διαπλάσσων πάντας τοὺς γεννωμένους καὶ ἐσαρκώθη ὁ ἄσαρκος, 
 ὁ ἀχρόνως γεννηθεὶς ἐν χρόνῳ γεγέννηται: πολιτευσάμενος 
 a , \ a ῃ 
 ὁσίως καὶ παιδεύσας ἐνθέσμως TACAN NOCON Κὰὶ TTACAN Μμάλδκιὰν 
 éé ἀνθρώπων ἀπελάσας, CHMEIA τε καὶ τέρατὰ ἐν τῷ λδλῷ ποιήσας, 
 an ~ 7 ‘\ 
 τροφῆς καὶ ποτοῦ Kal ὕπνου μεταλαβὼν ὁ τρέφων πάντας τοὺς 
 los \ > Lal a “Ὁ ͵ Ul ͵ 
 χρήζοντας τροφῆς Kal ἐμπιπλῶν πᾶν Ζῶον EYAOKIAC, ἐφάνέρωοέ 
 a _ 2 Ν 
 coy τὸ ὄνομὰ τοῖς ἀγνοοῦσιν αὐτό, τὴν ἄγνοιαν ἐφυγάδευσε, τὴν 
 εὐσέβειαν ἀνεζωπύρησε, τὸ θέλημά σου ἐπλήρωσε, τὸ ἔργον ὃ 
 A ~ , \ 
 ἔλωκδο αὐτῷ ἐτελείωοε: Kal ταῦτα πάντα κατορθώσας, χεροὶν 
 (2 
 
 en 
 
 _ 
 
 5 
 
 20 
 
 tw 
 ° 
 
20 The Syrian Rite 
 
 ἀνόμων κατασχεθεὶς ἱερέων Kal ἀρχιερέων ψευδωνύμων καὶ 
 λαοῦ παρανόμου προδοσίᾳ τοῦ τὴν κακίαν νοσήσαντος καὶ 
 πολλὰ παθὼν ὑπ᾿ αὐτῶν καὶ πᾶσαν ἀτιμίαν ὑποστὰς σῇ συγ- 
 χωρήσει, Tapadoveic Πιλάτῳ τῷ ἡγεμόνι καὶ κριθεὶς ὁ κριτὴς 
 
 ε 
 
 Ν \ ‘\ Lal 7 « ᾽ Ν Ν 
 skal κατακριθεὶς ὁ σωτὴρ σταυρῷ προσηλώθη ὁ ἀπαθὴς καὶ 
 ἀπέθανεν ὁ τῇ φύσει ἀθάνατος Kal ἐτάφη 6 worlds ἵνα 
 πάθους λύσῃ καὶ θανάτου ἐξέληται τούτους δι’ ods παρεγένετο 
 καὶ ῥήξῃ τὰ δεσμὰ τοῦ διαβόλου καὶ ῥύσηται τοὺς ἀνθρώπους 
 ἐκ τῆς ἀπάτης αὐτοῦ, καὶ ἀνέστη ἐκ νεκρῶν τῇ τρίτη ἡμέρὰ καὶ 
 τοτεσσαράκοντα ἡμερῶν συνδιατρίψας τοῖς μαθηταῖς ἀνελήφθη 
 εἰς τοῦς OYPANOYC κἀὶ EKAVECOH ἐκ δεξιῶν σοὺ τοῦ θεοῦ Kal 
 πατρὸς αὐτοῦ. 
 > «e > ~ “ 
 Μεμνημένοι οὖν ὧν δι᾿ ἡμᾶς ὑπέμεινεν εὐχαριστοῦμέν σοι Θεὲ 
 fe > ef >) Ae ᾽ een vA Ν Ν 
 παντοκράτορ οὐχ ὅσον ὀφείλομεν ἀλλ᾽ ὅσον δυνάμεθα καὶ τὴν 
 15 διάταξιν αὐτοῦ πληροῦμεν. ἐν H γὰρ NYKTI πὰρελίλοτο λαβὼν. 
 ἄρτον ταῖς ἁγίαις καὶ ἀμώμοις αὐτοῦ χερσὶ καὶ ANaBAEYyac πρὸς 
 X\ Ν Ν > ~ Ν 7 Ν U ” Ln [ΩΣ 
 σὲ τὸν θεὸν αὐτοῦ καὶ πατέρα Καὶ KAACAC EADKE TOIC MABHTAIC 
 εἰπὼν Τοῦτο τὸ μυστήριον τῆς καινῆς διαθήκης" λάβετε ἐξ 
 αὐτοῦ, φάγετε: τοῦτό ἐστι TO CMA MOY τὸ περὶ πολλῶν θργπτό- 
 29 MENON εἰς ἄφεσιν ἁμαρτιῶν. WCAYTWC κἀὶ τὸ ποτήριον κεράσας 
 2 " \ ν Nee ? 2 , 2 a ? ' 
 ἐξ οἴνου καὶ ὕδατος καὶ ἁγιάσας ἐπέλωκεν αὐτοῖο λέγων Πίετε 
 ἐξ ayToY πάντεο᾽ τοῦτό ἐστι τὸ ἀἷμά MOY τὸ περὶ πολλῶν 
 ἐκχυνόμενον εἶς ἄφεοιν ἁμδρτιῶν᾽ τοῦτο ποιεῖτε εἰς τὴν ἐμὴν 
 ἀνάμνηςιν᾽ OCAKIC γὰρ ἂν ἐσθίητε τὸν ἄρτον τοῦτον Kal τὸ 
 25 ΠΟΤΗ͂ΡΙΟΝ TOYTO πίνητε τὸν θάνατον τὸν ἐμὸν κὰἀτἀγγέλλετε 
 ἄχριο ἂν ἔλθω. 
 (THE INVOCATION ) 
 “4 ~ ~ ~ 
 Μεμνημένοι τοίνυν τοῦ πάθους αὐτοῦ καὶ τοῦ θανάτου καὶ 
 ~ ᾽ υν Ν a ᾽ ᾽ Ὧν J , Ν ~ 4 
 τῆς ἀναστάσεως καὶ τῆς εἰς οὐρανοὺς ἐπανόδου καὶ τῆς μελλού- 
 ὅσης αὐτοῦ δευτέρας παρουσίας ἐν ἡ ἔρχεται κρῖνδι ζῶντὰς Kal 
 ‘ Var? a ς t ” > a 
 NEKPOYC καὶ ἀπολοῦνδι EKACT@ KATA TA Epra δὐτοῦ, προσφέρομέν 
 σοι τῷ Βασιλεῖ καὶ Θεῷ κατὰ τὴν αὐτοῦ διάταξιν τὸν ἄρτον 
 
The Apostole Constitutions 21 
 
 lo Ν ~ “ im 
 τοῦτον Kal τὸ ποτήριον τοῦτο εὐχαριστοῦντές σοι OL αὐτοῦ ἐφ᾽ 
 οἷς κατηξίωσας ἡμᾶς ἑστάναι ἐνώπιόν σου καὶ ἱερατεύειν σοι, 
 
 XN > “ fe 4 ~ 
 καὶ ἀξιοῦμέν σε ὅπως εὐμενῶς ἐπιβλέψῃς ἐπὶ τὰ προκείμενα 
 δῶ A 36. ee ’ ΝΕ 3 ‘\ Lé Ni 3 , 
 
 ὥρα ταῦτα ἐνώπιόν σου, σὺ ὁ ἀνενδεὴς Θεός, καὶ eYAoKticHe 
 ͵ 
 > pS) > a J X\ ~ “ Ν 7 να va 
 EM AYTOIC εἰς τιμὴν TOU χριστοῦ σου καὶ καταπέμψῃς τὸ Ἅ γιόν 5 
 σου Πνεῦμα ἐπὶ τὴν θυσίαν ταύτην, τὸν μάρτγρὰ τῶν παθημά- 
 n ' An - “ A 
 τῶν TOY κυρίου lHcof, ὅπως ἀποφήνῃ τὸν ἄρτον τοῦτον σῶμα 
 τοῦ χριστοῦ σου καὶ τὸ ποτήριον τοῦτο αἷμα τοῦ χριστοῦ σου, 
 
 ἵνα οἱ μεταλαβόντες αὐτοῦ βεβαιωθῶσι πρὸς εὐσέβειαν, ἀφέσεως 
 
 ig 4 7 ~ (2 \ ~ , > ~ 
 ἁμαρτημάτων τύχωσι, τοῦ διαβόλου καὶ τῆς πλάνης αὐτοῦ το 
 
 ~ ia “ a ~ 
 ῥυσθῶσι, Πνεύματος ἁγίου πληρωθῶσιν, ἄξιοι τοῦ χριστοῦ σου 
 lon ’ ~ ~ 
 γένωνται, ζωῆς αἰωνίου τύχωσι, σοῦ καταλλαγέντος αὐτοῖς 
 
 δέσποτα παντοκράτορ. 
 
 {THE INTERCESSION ) 
 
 “Eri δεόμεθά cov Κύριε καὶ ὑπὲρ τῆς ἁγίας σου ἐκκλησίας 1 
 τῆς ἀπὸ περάτων EWC περάτων HIN περιεποιήσω τῷ τιμίῳ δἀΐἵματι 
 τοῦ χριοτοῦ cou ὅπως αὐτὴν διαφυλάξῃς ἄσειστον καὶ ἀκλυδώ- 
 νιστον ἄχρι τῆς ογντελείὰς TOY δἰῶνος, καὶ ὑπὲρ πάσης ἐπι- 
 
 σκοπῆς τῆς OPOOTOMOYCHC τὸν λόγον THC ἀληθείδο 
 
 te 
 
 A A 3 Ἄν 70 si lon > > lo ? 4 
 
 Ετι παρακαλοῦμέν σε καὶ ὑπὲρ τῆς ἐμῆς τοῦ προσφέροντός 
 σοι οὐδενίας καὶ ὑπὲρ παντὸς τοῦ πρεσβυτερίου, ὑπὲρ τῶν 
 
 v4 ἈΝ Ν “ 4 “ 7 - - 
 
 διακόνων καὶ παντὸς τοῦ κλήρου iva πάντας σοφίσας Πνεύματος 
 ς 7 tA 
 ἁγίου πληρώσῃς 
 
 Ετι παρακαλοῦμέν σε Κύριε ὑπὲρ τοῦ Βλειλέως καὶ τῶν ἐν 
 ὑπεροχῆ καὶ παντὸς τοῦ στρατοπέδου ἵνα εἰρηνεύωνται τὰ πρὸς 2 
 ἡμᾶς, ὅπως ἐν ἡσυχίᾳ καὶ ὁμονοίᾳ λιάγοντεο τὸν πάντα χρόνον 
 τῆς ζωῆς ἡμῶν δοξάζωμέν σε διὰ ᾿Ἰησοῦ Χριοτοῦ τῆς ἐλπίδος 
 ἡμῶν 
 
 oA ? 2 Ν e X\ - “ 39) IA 
 
 Ext προσφέρομέν σοι καὶ ὑπὲρ πάντων τῶν ἀπ αἰῶνος 
 
 5 
 
 an “ ᾽ 
 εὐαρεστησάντων σοι ἁγίων πατριαρχῶν προφητῶν δικαίων ἀπο- 3° 
 
 7 - « “ 2 ? “a , 
 στόλων μαρτύρων ὁμολογητῶν ἐπισκόπων πρεσβυτέρων διακόνων 
 
22 The Syrian Rite 
 
 A A ~ oA \ 
 ὑποδιακόνων ἀναγνωστῶν Ψψαλτῶν παρθένων χηρῶν λαϊκῶν Kai 
 πάντων ὧν ἐπίστασαι αὐτὸς τὰ ὀνόματα 
 
 Ἔτι προσφέρομέν σοι ὑπὲρ τοῦ λαοῦ τούτου ἵνα ἀναδείξῃς 
 αὐτὸν εἶς ἔπλινον τοῦ χριστοῦ σοὺ Βδοίλειον ἱερὰτεγμὰ, EONOC 
 s Arion’ ὑπὲρ τῶν ἐν παρθενίᾳ καὶ ἁγνείᾳ, ὑπὲρ τῶν χηρῶν τῆς 
 ἐκκλησίας, ὑπὲρ τῶν ἐν σεμνοῖς γάμοις καὶ τεκνογονίαις, ὑπὲρ 
 ~ , “-- “ e , « an ᾽ 72 
 τῶν νηπίων τοῦ λαοῦ σου, ὅπως μηδένα ἡμῶν ἀπόβλητον 
 ποιήσῃς 
 » > “ : πὴ Ὁ A: ~ ᾽’ὔὕ - Ν ~ ᾽ 
 Eri ἀξιοῦμέν σε καὶ ὑπὲρ τῆς πόλεως ταύτης καὶ τῶν ἐνοι- 
 tA ¢ Ν “ 2 ᾽ ω» € Ν “ > a 7 
 το κούντων, ὑπὲρ τῶν ἐν ἀρρωστίαις, ὑπὲρ τῶν ἐν πικρᾷ δουλείᾳ, 
 δε Ν “ ) 2 7 c= N »- 2 » CLAN ΄ ‘ 
 ὑπὲρ τῶν ἐν ἐξορίαις, ὑπὲρ τῶν ἐν δημεύσει, ὑπὲρ πλεόντων Kal 
 ὁδοιπορούντων, ὅπως πάντων ἐπίκουρος γένῃ, πάντων Βοηθὸς καὶ 
 ἀντιλήπτωρ 
 » A a ς ᾿ a , € ~ \ U 
 Eri παρακαλοῦμέν σε ὑπὲρ TON MICOYNTON ἡμᾶς Kal λιωκόν- 
 15 τῶν ἡμᾶς MA τὸ ὄνομά σου, ὑπὲρ τῶν ἔξω ὄντων καὶ πεπλανη- 
 ΄ ig 2 7 ’ A , ᾽ Ἂ SS Ν Ν is ταν 
 μένων͵ ὅπως ἐπιστρέψῃς αὐτοὺς εἰς ἀγαθὸν καὶ τὸν θυμὸν αὐτῶν 
 ᾿ 
 πραῦνῃς 
 Μ “- ᾽ὔ A « QA ~ , nw 
 Ετι παρακαλοῦμέν σε καὶ ὑπὲρ τῶν κατηχουμένων τῆς 
 ᾽ 4 Ν « Ν ΄“ 7 « A ~ ᾽ 7 Ν 
 ἐκκλησίας καὶ ὑπερ τῶν χειμαζφομένων ὑπὸ τοῦ ἀλλοτρίου καὶ 
 « Q “ ’ 7 ᾽ “~ ς “ [ἢ Ν \ ve 
 20 ὑπὲρ TOV ἐν μετανοίᾳ ἀδελφῶν ἡμῶν, ὅπως τοὺς μὲν τελειώσῃς 
 ἐν τῇ πίστει, τοὺς δὲ καθαρίσῃς ἐνεργείας τοῦ πονηροῦ, τῶν δὲ 
 τὴν μετάνοιαν προσδέξῃ καὶ συγχωρήσῃς καὶ αὐτοῖς καὶ ἡμῖν 
 τὰ παραπτώματα ἡμῶν 
 wW 7.4 / Ἄ X ~ ᾽ ’ ~ +7 ‘ 
 Ἔτι προσφέρομέν σοι καὶ ὑπὲρ τῆς εὐκρασίας τοῦ ἀέρος καὶ 
 a ’ / ~ ~ ad 3 “ 4 
 5 τῆς εὐφορίας τῶν καρπῶν ὅπως ἀνελλιπῶς μεταλαμβάνοντες 
 τῶν παρὰ σοῦ ἀγαθῶν αἰνῶμέν σε ἀπαύστως τὸν δλιλόντὰ τροφὴν 
 πάσῃ CAPKI 
 Ἔτι παρακαλοῦμέν σε καὶ ὑπὲρ τῶν δι’ εὔλογον αἰτίαν 
 ’ » [ ef c a Je 2 lal > ’ > 
 ἀπόντων ὅπως ἅπαντας ἡμᾶς διατηρήσας ἐν TH εὐσεβεία ἐπι- 
 ‘ ἐ 
 380 ογνάγάγῃης ἐν TH Βδοιλείὰ ΤΟΥ͂ χριοτοῦ gov τοῦ θεοῦ πάσης 
 ᾽ “ Ν “ 4 ~ 7 “ 
 αἰσθητῆς καὶ νοητῆς φύσεως, τοῦ βασιλέως ἡμῶν, ἀτρέπτους 
 ἀμέμπτους ἀνεγκλήτους 
 
The Apostolic Constitutions 23 
 
 “ \ ~ , 7 A 7 Ν 
 ότι σοὶ πᾶσα δόξα σέβας καὶ εὐχαριστία, τιμὴ καὶ προσκύ- 
 A Q A A A A 
 
 νησις τῷ Πατρὶ καὶ τῷ Tid καὶ τῷ ἁγίῳ Πνεύματι καὶ viv 
 
 EN Ν > τ IA ~ +7 ᾽ κ᾿ ΝΝ 3 
 καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων ἀνεκλιπεῖς καὶ ἀτελευ- 
 τήτους 
 
 καὶ πᾶς 6 λαὸς λεγέτω = 
 
 Apiy. 
 
 (THE BLESSING) 
 Kai 6 ἐπίσκοπος εἰπάτω 
 c > , nan a BA A ‘ «ε “Ὁ 
 Η εἰρήνη τοῦ Θεοῦ εἴη μετὰ TANTON ὑμῶν 
 καὶ πᾶς ὃ λαὸς λεγέτω 10 
 
 Ἃ \ n 4 “ 
 Kat μετὰ τοῦ πνεύματος coy, 
 
 (THE INCLINATION ) 
 Kai 6 διάκονος κηρυσσέτω πάλιν 
 
 Ἔτι καὶ ἐτι δεηθῶμεν τοῦ Θεοῦ διὰ τοῦ χριστοῦ αὐτοῦ 
 
 Ὑπὲρ τοῦ δώρου τοῦ προσκομισθέντος Κυρίῳ τῷ Θεῷ δεηθῶμεν ,- 
 ὅπως ὁ ἀγαθὸς Θεὸς προσδέξηται αὐτὸ διὰ τῆς μεσιτείας 
 τοῦ χριστοῦ αὐτοῦ εἰς τὸ ἐπουράνιον αὐτοῦ θυσιαστήριον 
 εἰς ὀομὴν εὐωλίδς 
 
 Ὑπὲρ τῆς ἐκκλησίας ταύτης καὶ τοῦ λαοῦ δεηθῶμεν 
 
 “Ὑπὲρ πάσης ἐπισκοπῆς, παντὸς πρεσβυτερίου͵ πάσης τῆς ἐν 20 
 Χριστῷ διακονίας, παντὸς τοῦ πληρώματος τῆς ἐκκλησίας 
 δεηθῶμεν ὅπως ὁ Κύριος πάντας διατηρήσῃ καὶ διαφυλάξῃ 
 
 “Ὑπὲρ BACIAEWN KAl τῶν ἐν ὑπεροχῇ δεηθῶμεν ἵνα εἰρηνεύωνται 
 
 > ¢ 3: \ GA ' 
 τὰ πρὸς ἡμᾶς, ὅπως ἤρεμον KAI ἡσύχιον BION ἔχοντες 
 
 or 
 
 λιάγωμεν EN πάρη EYCEBEIA KAI σεμνότητι 2 
 ! ͵ 
 “ « » 7: 4 ed Ν ia 
 Τῶν ἁγίων μαρτύρων μνημονεύσωμεν ὅπως κοινωνοὶ γενέσθαι 
 “ῳ. ᾽ - > A “ 
 τῆς ἀθλήσεως αὐτῶν καταξιωθῶμεν 
 “7 \ ~ ᾽ - ᾽ ? δ θῶ 
 πὲρ τῶν ἐν πίστει ἀναπαυσαμένων δεηθῶμεν 
 « Ἂ lon > ’ “ 97 \ ? ~ a 
 Trép τῆς εὐκρασίας τῶν ἀέρων Kal τελεσφορίας τῶν καρπῶν 
 δεηθῶμεν 30 
 lad nn a ᾽ na 7 
 “Ὑπὲρ τῶν νεοφωτίστων δεηθῶμεν ὅπως βεβαιωθῶσιν ἐν τῇ πίστει 
 
24 The Syrian Rite 
 
 Πάντες ὑπὲρ ἀλλήλων παρακαλέσωμεν 
 
 ᾿Ανάστησον ἡμᾶς ὁ Θεὸς ἐν τῇ χάριτί σου 
 
 2 ἣν, € ‘ a ae. Ἂς =~ “ » A 
 
 Avacradvres ἑαυτοὺς τῷ Θεῷ διὰ τοῦ χριστοῦ αὐτοῦ παρα- 
 θώμεθα 
 
 5 καὶ ὃ ἐπίσκοπος λεγέτω 
 
 Ὃ Θεὸς ὃ mérac Kal μεγάλώνυμοο, ὁ Merac τῇ Βογλῆ καὶ 
 κραταιὸς τοῖς ἔργοιο, ὁ θεὸς κἀὶ πὰτὴρ τοῦ ἁγίου πδιλόο coy 
 > n a na c eS SD ῃ 2 3 € “ Xi ὦ Ν QA ve 
 Inco? ΤΟΥ͂ CWTHPOC HMWN* ETTIBAEYON ED ἡμᾶς και ἐπι TO ποίμ- 
 νιόν σου τοῦτο ὃ δι’ αὐτοῦ ἐξελέξω εἰς AGZAN TOY ὀνόματός COY 
 
 Ν t ’ € “ Ν ’ Ν Ν ὌΝ ’ 
 
 ιοκαὶ ἁγιάσας ἡμῶν τὰ σώματα καὶ τὴν ψυχὴν καταξίωσον 
 
 KADAPOYC γενομένους ἀπὸ TIANTOC MOAYCMOY CAPKOC Kal πνεύματος 
 
 τυχεῖν τῶν προκειμένων ἀγαθῶν, καὶ μηδένα ἡμῶν ἀνάξιον 
 
 κρίνῃς ἀλλὰ Βοηθὸς ἡμῶν γενοῦ ἀντιλήπτωρ ὑπερδοπιοτής᾽ 
 
 διὰ τοῦ χριστοῦ σου μεθ᾽ οὗ σοὶ δόξα τιμὴ αἶνος δοξολογία 
 “ «ε ’ 
 
 ᾽ ΄ \ ΄ ? \ IA 3” 
 15€vxaploTia καὶ τῷ ἁγίῳ Πνεύματι εἰς τοὺς αἰῶνας. ἀμήν. 
 
 t 
 
 (THE ELEVATION > 
 Καὶ μετὰ τὸ πάντας εἰπεῖν A pny ὃ διάκονος λεγέτω 
 IT picyopev 
 καὶ 6 ἐπίσκοπος προσφωνησάτω TH λαῷ οὕτως 
 20 Τὰ ἅγια τοῖς ἁγίοις 
 
 καὶ ὁ λαὸς ὑπακουέτω 
 
 Εἷς ἅγιος, εἷς κύριος ᾿ΙΗσοῦο Χριετόο 
 
 εἰο δόξαν Θεοῦ Πατρός 
 εὐλογητὸς εἰς τοὺς AIMNAC. ἀμὴν 
 
 , 
 
 = > c ' n 
 λόξὰ ἐν YyICTOIE Θεῷ 
 
 τ 
 σι 
 
 cal 3 , ? 
 
 KAl ἐπὶ THC εἰρήνη, EN ἀνθρώποιο EYAOKIA 
 G@CANNA τῷ γίῷ Δαβίδ 
 εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Kypioy 
 Θεὸς Κύριος Kal ἐπέφανεν ὑμῖν 
 30 G@CANNA ἐν τοῖο ὕψιοτοιο, 
 
 _ 
 
The Apostolic Constitutions os 
 
 {THE COMMUNION) 
 
 Καὶ μετὰ τοῦτο μεταλαμβανέτω ὃ ἐπίσκοπος, ἔπειτα ot πρεσβύτεροι καὶ οἱ 
 διάκονοι καὶ οἱ ὑποδιάκονοι καὶ of ἀναγνῶσται καὶ οἱ ψάλται καὶ ot ἀσκηταὶ 
 καὶ ἐν ταῖς γυναιξὶν at διάκονοι καὶ at παρθένοι καὶ at χῆραι, εἶτα τὰ παιδία 
 
 καὶ τότε πᾶς ὃ λαὸς κατὰ τάξιν μετὰ αἰδοῦς καὶ εὐλαβείας ἄνευ θορύβου. 5 
 καὶ 6 μὲν ἐπίσκοπος διδότω τὴν προσφορὰν λέγων 
 
 Σῶμα Χριστοῦ 
 καὶ ὃ δεχόμενος λεγέτω 
 ᾿Αμήν 
 ὃ δὲ διάκονος κατεχέτω τὸ ποτήριον καὶ ἐπιδιδοὺς λεγέτω 10 
 Aina Χριστοῦ ποτήριον ζωῆς 
 
 καὶ ὃ πίνων λεγέτω 
 
 ᾿Αμήν. 
 ψαλμὸς δὲ λεγέσθω Ay’ ἐν τῷ μεταλαμβάνειν πάντας τοὺς λοιπούς. 
 
 Καὶ ὅταν πάντες μεταλάβωσι καὶ πᾶσαι, λαβόντες ot διάκονοι τὰ περισσεύσαντα 15 
 εἰσφερέτωσαν εἰς τὰ παστοφόρια. 
 
 (THANKSGIVING) 
 Kai ὃ διάκονος λεγέτω παυσαμένου τοῦ ψάλλοντος 
 Μεταλαβόντες τοῦ τιμίου σώματος καὶ τοῦ τιμίου αἵματος τοῦ 
 Χριστοῦ εὐχαριστήσωμεν τῷ καταξιώσαντι ἡμᾶς μετα-2ο 
 ~ “ “ , 
 λαβεῖν τῶν ἁγίων αὐτοῦ μυστηρίων καὶ παρακαλέσωμεν 
 3 a , “ 
 μὴ εἰς κρῖμὰ ἀλλ᾽ εἰς σωτηρίαν ἡμῶν γενέσθαι, εἰς ὠφέλειαν 
 ψυχῆς καὶ σώματος, εἰς φυλακὴν εὐσεβείας, εἰς ἄφεσιν 
 « “ > Ν. “- 7 In 
 ἁμαρτιῶν, εἰς ζωὴν TOU μέλλοντος αἰῶνος 
 ᾿Εγειρώμεθα 25 
 Ἔν χάριτι Χ Ὁ ἑαυτοὺς τῷ μόνῳ ἀγεννήτῳ Θεῷ καὶ τῷ 
 ν χάριτι Χριστοῦ ἑαυτοὺς τῷ μόνῳ ἀγεννήτῳ ¢ a 
 χριστῷ αὐτοῦ παραθώμεθα 
 καὶ ὃ ἐπίσκοπος εὐχαριστείτω 
 Δέσποτα ὁ Θεὸς ὁ παντοκράτωρ ὁ πατὴρ τοῦ χριστοῦ σου 
 τοῦ εὐλογητοῦ παιδός, ὁ τῶν μετ᾽ εὐθύτητος ἐπικαλουμένων σε 30 
 ἐπήκοος, ὁ καὶ τῶν σιωπώντων ἐπιστάμενος τὰς ἐντεύξεις" 
 > ee A d , ς ~ x va oN tA 
 εὐχαριστοῦμέν σοι ὅτι κατηξίωσας ἡμᾶς μεταλαβεῖν τῶν ἁγίων 
 
 ’, ἃ ? (Ae ’ v4 lot A 
 gov μυστηρίων ἃ παρέσχου ἡμῖν εἰς πληροφορίαν τῶν καλῶς 
 
26 The Syrian Rite 
 
 ἐγνωσμένων, eis φυλακὴν τῆς εὐσεβίας, εἰς ἄφεσιν πλημμελη- 
 μάτων, ὅτι τὸ ὄνομὰ τοῦ χριστοῦ coy ἐπικέκληται ἐφ᾽ ἡμᾶς καὶ 
 σοὶ προσῳκειώμεθα. ὁ χωρίσας ἡμᾶς τῆς τῶν ἀσεβῶν κοινωνίας 
 ἕνωσον ἡμᾶς μετὰ τῶν καθωσιωμένων σοι, στήρισον ἡμᾶς ἐν τῇ 
 > 7 “ ~ id 4 ὧν 2 7 Ν ᾽ te 
 5 ἀληθείᾳ τῇ τοῦ ἁγίου Πνεύματος ἐπιφοιτήσει͵ τὰ ἀγνοούμενα 
 ᾽ A Ν 7 4 \ 2 ἊΣ 
 ἀποκάλυψον, τὰ λείποντα προσαναπλήρωσον, τὰ ἐγνωσμένα 
 - Mi € νι 3 7 4 2 “ , 
 κράτυνον. τοὺς ἱερεῖς ἀμώμους φύλαξον ἐν τῇ λατρεία σου, 
 τοὺς βασιλεῖς διατήρησον ἐν εἰρήνῃ, τοὺς APYONTAC ἐν AIKAIO- 
 τ, ‘\ bid 2 > ’ ἈΝ \ ᾽ , oe Ἂς 
 CYNH, τοὺς ἀέρας ἐν εὐκρασίᾳ, τοὺς καρποὺς ἐν εὐφορίᾳ, τὸν 
 τοκόσμον ἐν παναρκεῖ προνοίᾳ. τὰ ἔθνη τὰ πολεμικὰ πράῦνον, 
 τὰ TIETTAANHMENA ETTICTPEYON, τὸν λαόν Gov ἁγίασον, τοὺς ἐν 
 παρθενίᾳ διατήρησον, τοὺς ἐν γάμῳ διαφύλαξον ἐν πίστει, τοὺς 
 3, € Pr 5] 7 Ν 4 e X = 
 ev ἁγνείᾳ ἐνδυνάμωσον, τὰ νήπια ἅδρυνον, τοὺς νεοτελεῖς 
 βεβαίωσον, τοὺς ἐν κατηχήσει παίδευσον καὶ τῆς μυήσεως 
 15 ἀξίους ἀνάδειξον καὶ πάντας ἡμδςο ἐπιογνάγαγε εἰς τὴν τῶν 
 “ a?) ΓΝ lal a 
 οὐρανῶν βασιλείαν" ἐν Χριστῷ ᾿Ιησοῦ τῷ κυρίῳ ἡμῶν pel οὗ 
 Ν V4 ‘\ \ os A “~ £ 7 4 , \ 
 got δόξα τιμὴ Kal σέβας καὶ τῷ ἁγίῳ Πνεύματι els τοὺς 
 
 [ 
 αἰῶνας. ἀμήν. 
 
 {THE DISMISSAL) 
 20 Kai ὁ διάκονος λεγέτω 
 Τῷ Θεῷ διὰ τοῦ χριστοῦ αὐτοῦ κλίνατε καὶ εὐλογεῖσθε 
 καὶ ὁ ἐπίσκοπος ἐπευχέσθω λέγων 
 
 Ὃ Θεὸς ὁ παντοκράτωρ, ὁ ἀληθινὸς καὶ ἀσύγκριτος, 6 παν- 
 ταχοῦ ὧν καὶ τοῖς πᾶσι παρὼν καὶ ἐν οὐδενὶ ὡς ἐνόν τι 
 ς 7 «ε Ἄ. Ν. Ἄ « ᾽’ ἈΝ tA 
 25 ὑπάρχων, ὁ τόποις μὴ περιγραφόμενος͵ ὁ χρόνοις μὴ παλαιού- 
 μενος, ὁ αἰῶσι μὴ περαιούμενος, ὁ λόγοις μὴ παραγόμενος, 
 ὁ γενέσει μὴ ὑποκείμενος, ὁ φυλακῆς μὴ δεόμενος, ὁ φθορᾶς 
 ἀνώτερος, ὁ τροπῆς ἀνεπίδεκτος, ὁ φύσει ἀναλλοίωτος, ὁ φῶς 
 οἰκῶν ἀπρόοιτον, ὁ τῇ φύσει ἀόρατος, ὁ γνωστὸς πάσαις ταῖς 
 
 3 ΄ ) » ~ 7 € ὃν 
 30 μετ΄ εὐνοίας ἐκζητούσαις σε λογικαῖς φύσεσιν, ὁ καταλαμβανό- 
 
The Apostolic Constitutions. 57) 
 
 « Ν A 5) ’ v4 ’ , ε Ἀ ) Ἀ a 
 μενος ὑπὸ τῶν ἐν εὐνοίᾳ ἐπιζητούντων σε, ὁ θεὸς ᾿Ισραὴλ τοῦ 
 > Lal c A ~~ 3 QA 4 nn 
 ἀληθινῶς ὁρῶντος τοῦ εἰς Χριστὸν πιστεύσαντος λαοῦ σου" 
 
 ᾽ QA v4 5] va 4 ον bane f 7 Ν ; (A 
 εὐμενὴς γενόμενος ἐπάκουσόν μου διὰ τὸ ὄνομά σου Kal εὐλόγη- 
 σον τούς σοι κεκλικότας τοὺς ἑαυτῶν αὐχένας καὶ δὸς αὐτοῖς τὰ 
 
 , 7 “ ~ ᾽ “ Ν ; \ 7 Ἃ , 
 αἰτήματα τῶν καρδιῶν αὐτῶν τὰ ἐπὶ συμφέροντι καὶ μηδένα 5 
 
 ’ “ ᾽ 7 4 > lot 7 ω) ἣν ε ͵ 
 αὐτῶν ἀπόβλητον ποιήσῃς ἐκ τῆς βασιλείας σου ἀλλὰ ἁγίασον 
 
 > 4 - - ’ “ tn an Ἄ 4 
 αὐτούς, φρούρησον σκέπασον ἀντιλαβοῦ ῥῦσαι τοῦ ἀλλοτρίου, 
 
 Ν > το \ " 5) ~ ͵ \ > , > ~ 
 παντὸς ἐχθροῦ τοὺς OLKOUS αὐτῶν PYAAZON, TAC EICOAOYC αὐτῶν 
 
 \ \ 9 vA ; «“ \ va > ? 
 
 KAl TAC ἐξόλογο φρούρησον᾽ ὅτι σοὶ δόξα aivos μεγαλοπρέπεια 
 "2 - \ tad an ν ) “σι a lal wn 
 σέβας προσκύνησις Kal τῷ σῷ παιδὶ Inood τῷ χριστῷ TOV τῷτο 
 κυρίῳ ἡμῶν καὶ θεῷ καὶ βασιλεῖ καὶ τῷ ἁγίῳ Πνεύματι νῦν καὶ 
 
 ριῷ NE ‘ Ὁ ἄγιςρ μ 
 ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. 
 
 Καὶ ὃ διάκονος ἐρεῖ 
 
 ᾿Απολύεοθε ἐν εἰρήνῃ. 
 
 Ταῦτα περὶ τῆς μυστικῆς λατρείας διατασσόμεθα ἡμεῖς οἱ ἀπόστολοι 15 
 ὑμῖν τοῖς ἐπισκόποις καὶ τοῖς πρεσβυτέροις 
 καὶ τοῖς διακόνοις 
 
2, LHE ORDER, OF) ΠΕ ΕΘΝ 
 IN THE SECOND BOOK 
 OF THE APOSTOLIG:CONSTITUPIONS 
 
 {THE ORDERING OF THE CHURCH) 
 
 1’Orav συναθροίζῃς τὴν τοῦ θεοῦ ἐκκλησίαν ὡς ἂν κυβερνήτης νηὸς μεγάλης 
 μετ᾽ ἐπιστήμηΞϑ πάσης κέλευε ποιεῖσθαι τὰς συνόδους παραγγέλλων τοῖς διακόνοις 
 ε 4 , a) , > ld ~ J ~ > A 
 ὡσανεὶ ναύταις τοὺς τόπους ἐκτάσσειν τοῖς ἀδελφοῖς καθάπερ ἐπιβάταις μετὰ 
 
 πάσης ἐπιμελείας καὶ TELVOTHTOS. 
 
 Καὶ πρῶτον μὲν ὃ οἶκος ἔστω ἐπιμήκης κατὰ ἀνατολὰς τετραμμένος, ἐξ ἑκατέρων 
 τῶν μερῶν ἔχων τὰ παστοφορεῖα πρὸς ἀνατολὴν ὅστις ἔοικε νηί. κείσθω δὲ μέσος 
 ὃ τοῦ ἐπισκόπου θρόνος, παρ᾽ ἑκάτερα δὲ αὐτοῦ καθεζέσθω τὸ πρεσβυτέριον, καὶ οἱ 
 διάκονοι παριστάσθωσαν εὐσταλεῖς τῆς πλείονος ἐσθῆτος" ἐοίκασι γὰρ ναύταις 
 10 καὶ τοιχάρχοις. προνοίᾳ δὲ τούτων εἰς τὸ ἕτερον μέρος οἱ λαϊκοὶ καθεζέσθωσαν 
 
 μετὰ πάσης εὐταξίας καὶ ἡσυχίας καὶ αἱ γυναῖκες κεχωρισμένως καὶ αὐταὶ καθεζέσ- 
 
 θωσαν σιωπὴν ἄγουσαι. ὅ στηκέτωσαν δὲ οἱ μὲν πυλωροὶ εἰς τὰς εἰσόδους τῶν 
 ἀνδρῶν φυλάσσοντες αὐτάς, οἱ δὲ διάκονοι εἰς τὰς τῶν γυναικῶν δικὴν ναυστολόγων, 
 καὶ γὰρ ἐν τῇ σκηνῇ τοῦ μαρτυρίου 6 αὐτὸς παρηκολούθει τύπος. εἰ δέ τις εὑρεθῇ 
 15 παρὰ τόπον καθεζόμενος ἐπιπλησσέσθω ὑπὸ τοῦ διακόνου ὡς πρωρέως καὶ εἰς τὸν 
 Ψ > ~ iA , > [2 | ‘ > 4 ’ ε iA ε 
 
 καθήκοντα αὐτῷ τόπον μεταγέσθω. οὐ μόνον γὰρ νηὶ ἀλλὰ καὶ μάνδρῃ ὡμοίωται ἣ 
 
 ἐκκλησία. ὡς γὰρ οἱ ποιμένες ἕκαστον τῶν ἀλόγων αἰγῶν φημι καὶ προβάτων κατὰ 
 
 σι 
 
 συγγένειαν καὶ ἡλικίαν ἱστῶσι καὶ ἕκαστον αὐτῶν τὸ ὅμοιον τῷ ὁμοίῳ συντρέχει, 
 
 oe 4 > a > , e \ Ul ΕΝ ’ BS > , > 4 
 
 οὕτως καὶ ἐν τῇ ἐκκλησίᾳ οἱ μὲν νεώτεροι ἰδίᾳ καθεζέσθωσαν ἐὰν ἡ τόπος, εἰ δὲ 
 
 20 μῆγε στηκέτωσαν ὀρθοί, οἱ δὲ τῇ ἡλικίᾳ ἤδη προβεβηκότες καθεζέσθωσαν ἐν τάξει, 
 
 τὰ δὲ παιδία ἑστῶτα προσλαμβανέσθωσαν αὐτῶν οἱ πατέρες καὶ αἱ μητέρες, αἱ δὲ 
 
 ᾿ > 4 3N = ’ Η A U + nA A e , ε 
 
 veotepat πάλιν ἰδίᾳ ἐὰν ἢ τόπος, εἰ δὲ μήγε ὄπισθεν τῶν γυναικῶν ἱστάσθωσαν, αἱ 
 
 δὲ ἤδη γεγαμηκυῖαι καὶ τὰ τέκνα ἔχουσαι ἰδίᾳ ἱστάσθωσαν, αἱ παρθένοι δὲ καὶ αἱ 
 
 “- 4 ε iA ~ ~ ε γ ΕΛ , 4 X 
 
 χῆραι καὶ ait πρεσβύτιδες πρῶταν πασῶν ἱστάσθωσαν ἢ καθεζέσθωσαν. ἔστω δὲ 
 
 25 τῶν τόπων προνοῶν ὃ διάκονος ἵνα ἕκαστος τῶν εἰσερχομένων εἰς τὸν ἴδιον τόπον 
 
 δρμᾷ καὶ μὴ παρὰ τὸ προσῆκον καθέζωνται. ὁμοίως ὃ διάκονος ἐπισκοπείτω τὸν 
 
 Ἂν σ f a a EAI if e Ν A 3 > Ρ 
 
 λαὸν ὅπως μή τις ψιθυρίσῃ ἢ νυστάξῃ ἢ γελάσῃ ἢ νεύσῃ χρὴ γὰρ ἐν ἐκκλησίᾳ 
 
 ἐπιστημόνως καὶ νηφαλέως καὶ ἐγρηγόρωΞ ἑστάναι ἐκτεταμένην ἔχοντα τὴν ἀκοὴν 
 εἰς τὸν τοῦ Κυρίου λόγον. 
 
 30 Et δέ τις ἀπὸ παροικίας ἀδελφὸς ἢ ἀδελφὴ ἐπέλθῃ σύστασιν ἐπικομιζόμενοι 
 
 ὃ διάκονος ἐπικρινέτω τὰ κατ᾽ αὐτοὺς ἀνακρίνων εἰ πιστοί, εἰ ἐκκλησιαστικοί, εἰ 
 
 > ‘ e , , > , 4 , > Φ bal U αἱ ov 
 μὴ ἀπὸ αἱρέσεώς εἰσι pepoAvopévor, καὶ πάλιν εἰ ὕπανδρος ἢ χήρα, καὶ οὕτω 
 γνοὺς τὰ κατ᾽ αὐτοὺς ὡς εἰσὶν ἀληθῶς πιστοὶ καὶ ὁμογνώμονες ἐν τοῖς κυρια- 
 
The Apostolic Constitutions 29 
 
 a > , 4 “, A Ul > ~ , 9 ΓΖ 
 κοῖς ἀπαγέτω ἕκαστον cis τὸν προσήκοντα αὐτῷ τόπον. εἰ δὲ καὶ πρεσβύτερος 
 ἀπὸ παροικίας ἐπέλθοι προσδεχέσθω ὑπὸ τῶν πρεσβυτέρων κοινωνικῶς, εἰ δὲ διά- 
 κονος ὑπὸ τῶν διακόνων, εἰ δὲ καὶ ἐπίσκοπος σὺν τῷ ἐπισκόπῳ καθεζέσθω τῆς 
 αὐτῆς ἀξιούμενος ὑπ᾽ αὐτοῦ τιμῆΞ. καὶ ἐρωτήσεις αὐτὸν ὦ ἐπίσκοπε προσλαλῆσαι 
 τῷ λαῷ λόγους διδακτικούς. ἣ γὰρ τῶν ξένων παράκλησις καὶ νουθεσία ὠφελιμωτάτη 
 σφόδρα: Οὐδεὶς γὰρ προφήτη" φησὶ δεκτὸς ἐν τῇ ἰδίᾳ πατρίδι. ἐπιτρέψεις 
 δὲ αὐτῷ καὶ τὴν εὐχαριστίαν ἀνοῖσαι᾽ ἐὰν δὲ δι᾽ εὐλάβειαν ὡς σοφὸς τὴν τιμήν σοι 
 lot 4 , 3 la x A 3 \ A 39 ’ > A Ul 
 τηρῶν μὴ θέλῃ ἀνενέγκαι κἂν τὴν εἰς τὸν λαὸν εὐλογίαν αὐτὸν ποιήσασθαι καταναγ- 
 κάσειΞ. εἰ δὲ ἐν τῷ καθέζεσθαι ἕτερός Tis ἐπέλθοι εὐσχήμων καὶ ἔνδοξος ἐν τῷ βίῳ 
 ΕΝ a x” 3 fA A eee ; ε Xr λ A A ‘ ~ λ , ne > Lae 
 ἢ ξένος ἢ ἐγχώριος, σὺ 6 ἐπίσκοπος ὃ προσλαλῶν τὸν περὶ Θεοῦ λόγον ἢ ὃ ἀκούων 
 τοῦ ψάλλοντος ἢ τοῦ ἀναγινώσκοντος μὴ προσωποληπτῶν καταλίπῃ τὴν διακονίαν 
 τοῦ λόγου ἵνα διατάξῃ αὐτῷ προεδρίαν ἀλλὰ μένε ἥσύχιος μὴ διακόπτων σου τὸν 
 δι mest Ὁ LAD PvE CU KtOST 
 λόγον ἢ τὴν ἀκοήν, οἱ δὲ ἀδελφοὶ διὰ τῶν διακόνων παραδεχέσθωσαν αὐτόν. εἰ δὲ 
 ᾽ P 
 τόπος οὐκ ἔστιν, ὃ διάκονος τὸν μᾶλλον νεώτερον ἐγείρας μετὰ λόγου ἀλλὰ μὴ 
 A 3 A 3 ~ , , A A XN > Or A A > A ε 
 μετὰ ὀργῆΞ ἐκεῖνον καθισάτω: δίκαιον δὲ τοῦτο καὶ ἀφ᾽ ἑαυτοῦ τὸν ἀδελφὸν ὡς 
 , - 35». 3 ’ 3 ’ ϑύσον, > an > r , 
 φιλάδελφον ποιεῖσθαι: ἐὰν δὲ ἀνανεύῃ, ἐγείρας αὐτὸν ἀναγκαστῶς ὀπίσω πάντων 
 στῆσον ἵνα παιδευθῶσι καὶ οἱ λοιποὶ ἀντιπαραχωρεῖν τοῖς ἐντιμοτέροις. εἰ δὲ 
 πτωχὸς ἰθαγενὴς ἢ ξένος ἐπέλθοι πρεσβύτης ἢ νέος τὴν ἡλικίαν καὶ τόπος οὐχ 
 ε , \ 7 La , > - ~ r > A ε , Ψ 
 ὑπάρχοι, καὶ τούτοις τόπον ποιήσει ἐξ ὅλης τῆΞ καρδίας αὐτοῦ ὃ διάκονος ἵνα μὴ 
 πρὸς ἄνθρωπον αὐτοῦ γένηται ἣ προσωπόληψις ἀλλὰ πρὸς Θεὸν ἣ διακονία εὐάρεσ- 
 τος. τὸ δ᾽ αὐτὸ ποιείτω καὶ ἣ διάκονος ταῖς ἐπερχομέναις γυναιξὶν πτωχαῖς ἤτοι 
 πλουσίαις. 
 
 «MASS OF THE CATECHUMENS) 
 
 1. 
 
 ΞΜέσος δὲ ὃ ἀναγνώστης ἐφ᾽ ὑψηλοῦ τινος ἑστὼς ἀναγινωσκέτω TA Μωσέως ; 
 
 καὶ Ἰησοῦ τοῦ Ναυή, τὰ τῶν Κριτῶν καὶ τῶν Βασιλείων, τὰ τῶν Παραλειπομένων 
 καὶ τὰ τῆς ᾿Ἐπανόδου, πρὸς τούτοις τὰ τοῦ ᾿Ιὼβ καὶ τὰ Σολομῶντος καὶ τὰ τῶν 
 δεκαὲξ Προφητῶν. 
 
 ᾿Ανὰ δύο λεγομένων ἀναγνωσμάτων ἕτερός Tis τοῦ Δαβὶδ ψαλλέτω ὕμνους καὶ ὃ 
 
 λαὸς τὰ ἀκροστίχια ὑποψαλλέτω. 
 
 Μετὰ τοῦτο αἱ Πράξεις αἱ ἡμέτεραι ἀναγινωσκέσθωσαν καὶ αἱ Ἐπιστολαὶ 
 Παύλου τοῦ συνεργοῦ ἡμῶν ἃς ἐπέστειλε ταῖς ἐκκλησίαις καθ᾽ ὑφήγησιν τοῦ ἁγίου 
 Πνεύματος. 
 
 Καὶ μετὰ ταῦτα διάκονος ἢ πρεσβύτερος ἀναγινωσκέτω τὰ Εὐαγγέλια ἃ ἐγὼ 
 Ματθαῖος καὶ ᾿ΙωάννηΞ παρεδώκαμεν ὑμῖν καὶ οἱ συνεργοὶ Παύλου παρειληφότες 
 κατέλειψαν ὑμῖν Λουκᾶς καὶ Mdpkos. καὶ ὅταν ἀναγινωσκόμενον ἦ τὸ εὐαγγέλιον 
 πάντες ot πρεσβύτεροι καὶ οἱ διάκονοι καὶ πᾶς ὃ λαὸς στηκέτωσαν μετὰ πολλῆς 
 ἡσυχία: γέγραπται γὰρ Σιώπα καὶ ἄκουε Ἰσραὴλ καὶ πάλιν Σὺ δὲ αὐτοῦ 
 
 στῆθι καὶ ἀκούσῃ. 
 ii. 
 Ἑξῆς παρακαλείτωσαν of πρεσβύτεροι τὸν λαὸν 6 Kabeis αὐτῶν ἀλλὰ μὴ 
 ἅπαντες καὶ τελευταῖος πάντων 6 ἐπίσκοπος ὃς ἔοικε κυβερνήτῃ. 
 iii. 
 [Ἡ τῶν κατηχουμένων Kai ἣ τῶν μετανοούντων ἔξοδος] 
 
 δ 
 
 Io 
 
 to 
 on 
 
 20 
 
 35 
 
 40 
 
30 The Syrian Rite 
 
 «(MASS OF THE FAITHFUL) 
 
 i: 
 “Καὶ μετὰ τοῦτο συμφώνως ἅπαντες ἐξαναστάντες kal ἐπ᾽ ἀνατολὰς κατανοή- 
 σαντες μετὰ τὴν τῶν κατηχουμένων καὶ τὴν τῶν μετανοούντων ἔξοδον προσευξάσ- 
 δθωσαν τῷ Θεῷ τῷ ἐπιβεβηκότι ἐπὶ τὸν οὐρανὸν τοῦ οὐρανοῦ κατὰ 
 ἀνατολάς, ὑπομιμνησκόμενοι καὶ τῆς ἀρχαίας νομῆς τοῦ κατὰ ἀνατολὰς 
 παραδείσου ὅθεν ὃ πρῶτος ἄνθρωπος ἀθετήσας τὴν ἐντολὴν ὄφεως συμβουλίᾳ 
 
 πεισθεὶς ἀπεβλήθη. 
 
 ii. 
 10 Οἱ δὲ διάκονοι μετὰ τὴν προσευχὴν ot μὲν TH προσφορᾷ τῆς εὐχαριστίας 
 σχολαζέτωσαν ὑπηρετούμενοι τῷ τοῦ Χριστοῦ σώματι μετὰ φόβου: οἱ δὲ τοὺς 
 
 ὄχλους διασκοπείτωσαν καὶ ἡσυχίαν αὐτοῖς ἐμποιείτωσαν. 
 iii. 
 Λεγέτω δὲ 6 παρεστὼς TH ἱερεῖ διάκονος τῷ λαῷ 
 15 Μή τις κατὰ τινός, μή τις ἐν ὑποκρίσει 
 
 εἶτα καὶ ἀσπαζέσθωσαν ἀλλήλους οἱ ἄνδρες καὶ ἀλλήλας αἱ γυναῖκες τὸ ἐν Κυρίῳ 
 φίλημα ἀλλὰ μή τις δολίως ὡς 6 Ἰούδας τὸν Κύριον φιλήματι παρέδωκεν. 
 
 iv. 
 
 Kai μετὰ τοῦτο προσευχέσθω ὃ διάκονος 
 
 « \ “ >’ 7 7 Ν ἊΣ “ lA \ “ > 
 20 Υπὲρ τῆς ἐκκλησίας πάσης Kal παντὸς τοῦ κόσμου Kal τῶν ἐν 
 ᾽ ~“ “~ NYE. 7 
 αὐτῷ μέρὼν Και expoplov 
 « \ “ « Ν ~ > , 
 Υπὲρ τῶν LEPE@VY Και τῶν ἀρχόντων 
 « \ ~ ᾽ (a Ν ~ ἌΣ Ν “ fa » are 
 Υπὲρ Tot ἀρχιερέως Kal τοῦ βασιλέως καὶ τῆς καθόλου εἰρήνης 
 Καὶ μετὰ τοῦτο ὃ ἀρχιερεὺς ἐπευχόμενος τῷ λαῷ εἰρήνην εὐλογείτω τοῦτον (ὡς 
 a5 καὶ Μωσῆς ἐνετείλατο τοῖς ἱερεῦσιν εὐλογεῖν τὸν λαὸν τούτοις τοῖς ῥήμασιν Εὐλο- 
 γήσαι σε Κύριος καὶ φυλάξαι σε’ ἐπιφάναι Κύριος τὸ πρόσωπον 
 αὐτοῦ ἐπὶ σὲ καὶ ἐλεῆσαι oe ἐπάραι Κύριος τὸ πρόσωπον αὐτοῦ 
 ἐπὶ σὲ καὶ Soy σοι εἰρήνην): ἐπευχέσθω οὖν καὶ ὁ ἐπίσκοπος καὶ λεγέτω 
 
 ZA@CON τὸν AddN Coy Κύριε Kal εὐλόγησον τὴν KAHPONOMIAN 
 30 COY HN ἐκτήσω Kal περιεποιήσω τῷ τιμίῳ almaTl τοῦ YpIcTOY σου 
 
 Va - i) c ͵ \) 9) a 
 Kal ἐκάλεσας BaciA€lon IEPATEYMA K&L EONOC ATION. 
 
 <ANAPHORA) 
 1 
 Μετὰ δὲ ταῦτα γινέσθω ἣ θυσία ἑστῶτος παντὸς τοῦ λαοῦ καὶ προσευχομένου 
 35 ἡσυχῶς. 
 ii. 
 
 Καὶ ὅταν ἀνενέχθῃ μεταλαμβανέτω ἑκάστη τάξις καθ᾽ ἑαυτὴν τοῦ κυριακοῦ 
 σώματος καὶ τοῦ τιμίου αἵματος μετὰ αἰδοῦς καὶ εὐλαβείας ὡς βασιλέως 
 προσερχόμενοι σώματ: καὶ αἱ γυναῖκες κατακεκαλυμμέναι τὴν κεφαλὴν ὡς ἁρμόζει 
 
 4o γυναικῶν τάξει προσερχέσθωσαν. φυλαττέσθωσαν δὲ ai θύραι μή τις ἄπιστος ἢ 
 ἀμύητος εἰσέλθῃ. 
 
 .ο 
 
Soy bids seb bURGY «OF «mSAINT« JAMES 
 
 H OEIA AEITOYPIIA TOY ATIOY ATIOZTOAOY 
 ΚΑΙ AAEA®OY OEOY IAKQBOY 
 
 €PROTHESIS > 
 
 , a“ 
 
 Ἔν πλήθει ἁμαρτιῶν μεμολυσμένον pe μὴ ἐξουδενώσῃς δέσποτα Κύριε ὁ θεὸς 
 ἡμῶν" ἰδοὺ γὰρ προσῆλθον τῷ θείῳ τούτῳ καὶ ἐπουρανίῳ μυστηρίῳ cov οὐχ 
 «ς , ig ΄ > ’ > \ ΟῚ > “ > , 5 , , A \ 
 ws ἄξιος ὑπάρχων, ἀλλ᾽ εἰς τὴν σὴν ἀφορῶν ἀγαθότητα adinpi σοι τὴν φωνὴν 
 Ὃ Θεὸς iAdcOHTi μοι τῷ AMAPT@AG ἥμαρτον EIC τὸν OYPANON κἀὶ ἐνώπιόν 5 
 COY καὶ οὐκ εἰμὶ ἄξιος ἀντοφθαλμῆσαι τῇ ἱερᾷ σου ταύτῃ καὶ πνευματικῇ τραπέζῃ 
 Ss Φ' ‘ ΄ “ > a a - 
 ἐφ᾽ 7 ὁ μονογενής σου υἱὸς καὶ κύριος ἡμῶν ᾿Ιησοῦς Χριστὸς ἐμοὶ TO ἁμαρτωλῴ 
 
 ΄ » cal 
 καὶ πάσῃ κηλῖδι κατεστιγμένῳ μυστικῶς πρόκειται εἰς θυσίαν. διὸ ταύτην σοι 
 τὴν ἱκεσίαν καὶ εὐχαριστίαν προσάγω τοῦ καταπεμφθηναί μοι τὸ πνεῦμά σου 
 τὸ παράκλητον ἐνισχῦον καὶ καταρτίζόν με πρὸς τὴν λειτουργίαν ταύτην, καὶ 10 
 τὴν παρὰ σοῦ μοι τῷ λαῷ ἐπαγγελθεῖσαν φωνὴν ἀκατακρίτως ταύτην ἀποφθέγ- 
 ξασθαι καταξίωσον᾽ ἐν Χριστῷ ᾿Ιησοῦ τῷ κυρίῳ ἡμῶν μεθ᾽ οὗ εὐλογητός εἶ 
 σὺν τῷ παναγίῳ ἀγάθῷ ζωοποιῷ καὶ ὁμοουσίῳ Coy πνεύματι νῦν καὶ ἀεὶ καὶ εἰς 
 
 ΄ “ Gs > , 
 τοὺς αἰῶνας τῶν αἰώνων. apny. 
 
 “σι 
 
 { PARASTASIS > I 
 Εὐχὴ Tis παραστάσεως 
 
 Δόξα τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι, τῷ τριαδικῷ καὶ ἑνιαίῳ 
 φωτὶ τῆς θεότητος τῆς ἐν τριάδι μοναδικῶς ὑπαρχούσης καὶ διαιρουμένῃς 
 ἀδιαιρέτως" τριὰς γὰρ εἷς Θεὸς παντοκράτωρ οὗ τὴν δόξαν οἱ οὐράνοὶ ΔΙΗΓΟΥ͂ΝΤΑΙ; 
 
 ἡ δὲ γῆ τὴν αὐτοῦ δεσποτείαν καὶ ἡ θάλασσα τὸ αὐτοῦ κράτος καὶ πᾶσα αἰσθητὴ 20 
 καὶ νοητὴ κτίσις τὴν αὐτοῦ μεγαλειότητα κηρύττει πάντοτε' ὅτι αὐτῷ πρέπει 
 πᾶσα λύξὰ τιμὴ KPATOC μεγάλωούνη τε καὶ μεγαλοπρέπεια NYN καὶ ἀεὶ Kai εἰς 
 TOYC AIMNAC τῶν αἰώνων. ἀμήν. 
 
22 The Syrian Rite 
 
 (ENARXIS) 
 
 Εὐχὴ τοῦ θυμιάματος τῆς εἰσόδου τῆς ἐνάρξεως 
 
 a. 
 
 Aécnota Κύριε Ἰησοῦ Χριστέ, ὦ Θεοῦ Λόγε, ὁ ἑκουσίως ἑλγτὸν θυσίαν 
 ἄμωμον ἐπὶ σταυροῦ τῷ Θεῷ καὶ Πατρὶ προσαγαγών, 6 διφυὴς ANOpaz ὁ τῇ 
 5 \aBIAL τῶν τοῦ προφήτου χειλέων APAMENOC Kai τὰς AMAPTIAC αὐτοῦ ἀφελόμενοο' 
 ἅψαι τῶν νοερῶν ἡμῶν αἰσθήσεων καὶ καθάρισον ἡμᾶς ἀπὸ πάσης ἁμαρτη- 
 μάτων κηλῖδος καὶ TAPACTHCON ἡμᾶς ἁγνοὺὴο τῷ ἁγίῳ σου θυσιαστηρίῳ τοῦ 
 προσενέγκαι σοι BYCIAN δἰνέοεωο καὶ πρόσδεξαι παρ᾽ ἡμῶν τῶν ἀχρείων AOYAWN 
 σου τὸ παρὸν θυμίαμα εἶς ὀομὴν εὐωλίδο καὶ εὐωδίασον ἡμῶν τὸ δυσῶδες 
 10 τῆς ψυχῆς καὶ τοῦ σώματος καὶ ἁγίασον ἡμᾶς τῇ ἁγιαστικῇ δυνάμει τοῦ παν- 
 αγίου σου πνεύματος" σὺ γὰρ εἶ μόνος ἅγιος ὁ ἁγιάζων καὶ ἁγιαζόμενος καὶ 
 τοῖς πιστοῖς μεταδιδόμενος, καὶ πρέπει σοι ἡ δόξα σὺν τῷ ἀνάρχῳ σου πατρὶ 
 καὶ τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς 
 αἰῶνας τῶν αἰώνων. ἀμήν. ΠΑ oe 
 εὐχὴ τῆς ἐνάρξεως 
 
 _ 
 σι 
 
 Εὐεργέτα Βδοιλεῦ τῶν AIWNWN καὶ τῆς κτίσεως ἁπάσης δημιουργέ, πρόσδεξαι 
 προσιοῦσάν σοι διὰ τοῦ χριστοῦ σου τὴν ἐκκλησίαν σου, ἑκάστῳ τὸ συμφέρον 
 ἐκπλήρωσον, ἄγαγε πάντας εἰς τελειότητα καὶ ἀξίους ἡμᾶς ἀπέργασαι τῆς χάριτος 
 τοῦ ἁγιασμοῦ σου ἐπιογνάγων HMAC ἐν TH ἁγίᾳ σου καθολικῇ καὶ ἀποστολικῇ 
 
 20 ἐκκληοίὰ, ἣν περιεποιήθω τῷ τιμίῳ AIMATI τοῦ μονογενοῦς σου υἱοῦ, κυρίου 
 δὲ καὶ σωτῆρος ἡμῶν ᾿Ιησοῦ Χριοτοῦ μεθ᾽ οὗ εὐλογητὸς εἶ καὶ δεδοξασμένος 
 σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς 
 αἰῶνας τῶν αἰώνων. ἀμήν. 
 
 {PREPARATION FOR THE ENTRANCE) 
 Ὁ διάκονος 
 
 Ἔτι τοῦ Κυρίου δεηθῶμεν 
 
 τὸ 
 ce 
 
 ὃ ἱερεὺς εὐχὴν τοῦ θυμιάματος τῆς εἰσόδου Tis συνάξεως 
 ὋὉ Θεὸς ὁ προσδεξάμενος ᾿Αβὲλ τὰ δῶρα, Νῶε καὶ ᾿Αβραὰμ τὴν θυσίαν, ᾿Ααρὼν 
 καὶ Ζαχαρίου τὸ θυμίαμα πρόσδεξαι καὶ ἐκ χειρὸς ἡμῶν τῶν ἁμαρτωλῶν τὸ 
 30 θυμίαμα τοῦτο εἰς ὀσμὴν εὐωδίας καὶ ἄφεσιν τῶν ἁμαρτιῶν ἡμῶν καὶ παντὸς 
 τοῦ λαοῦ σου" ὅτι εὐλογημένος ὑπάρχεις καὶ πρέπει σοὶ ἡ δόξα τῷ Πατρὶ καὶ 
 τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. 
 ὃ διάκονος 
 Κύριε εὐλόγησον 
 
 35 ὃ ἱερεὺς ἐπεύχεται αὐτῷ 
 Ὃ κύριος καὶ θεὸς ἡμῶν ᾿Ιησοῦς Χριστὸς ὁ δι᾽ ὑπερβολὴν ἀγαθότητος καὶ 
 ἀκατάσχετον ἔρωτα σταυρωθεὶς καὶ λόγχη καὶ ἥλοις παρῆναι μὴ ἀπανηνάμενος, 
 ὁ τὴν κρυφίαν καὶ ἐπίφοβον ταύτην τελετὴν εἶς ἀνάμνηοιν αἰωνίαν ἡμῖν ἐκτενῇ 
 παρασχόμενος, εὐλογήσαι τὴν ἐν Χριστῷ ἀρχιδιακονίαν σου καὶ εὐλογήσαι 
 “οτὴν εἴσοδον ἡμῶν καὶ ἐντελῶς τελειώσειεν τὴν παράστασιν τῆς λειτουργίας 
 
The Liturgy of St. Fames 33 
 
 « - , a > , ᾽ A“ > , - A 2° 8 δ » A IA “ 
 ἡμῶν ταύτης τῇ ἀφάτῳ αὐτοῦ εὐσπλαγχνίᾳ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν 
 αἰώνων. ἀμήν 
 > > Ἃ A 
 εὐχὴ ἀποκριτικὴ παρὰ τοῦ διακόνου 
 ε κι = - a 
 O Κύριος εὐλογήοδι Kat ἀξιώσαι ἡμᾶς σεραφικῶς δωροφορῆσαι καὶ προσᾷσαι 
 
 ‘ od IQr a 3 σὰ Ν ite ras 5) i Ae: , 
 τὴν πολυὔΐμνητον ὠδὴν τοῦ ἐνθεαστικοῦ καὶ τρισαγίου τῷ ἀνενδεεῖ καὶ ὑπερπλήρει 
 πάσης τῆς ἁγιαστικῆς τελειότητος νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. 
 ἀμήν. 
 
 «MASS OF THE CATECHUMENS) 
 
 (THE LITTLE ENTRANCE) 
 
 Εἶτα ἄρχεται 6 ἀρχιδιάκονος ἐν TH ὋὉ ἱερεὺς λέγει τὴν εὐχὴν ταύτην ἀπὸ 
 εἰσόδῳ τῶν πυλῶν ἕως τοῦ θυσιαστηρίου 
 Φ 
 Ὅ μονογενὴς Υἱὸς καὶ Adyos Ὃ Θεὸς 6 TaNTOKpATMP ὁ μεγἀλώ- 
 - - nymoc Κύριος ὁ δοὺς ἡμῖν εἴοολον εἰς 
 τοῦ Θεοῦ ἀθάνατος ὑπάρχων, er. Meee Uh aw, ; 
 εἶ ge ae Ta ἅγια TON ἁγίων διὰ τῆς ἐπιδημίας 
 καταδεξάμενος διὰ τὴν ἡμετέραν τοῦ μονογενοῦς σου υἱοῦ, κυρίου δὲ καὶ 
 ΄-“Ρ »-“ μὰ A a e “ ὕ a Ae 
 σωτηρίαν σαρκωθῆναι ἐκ τῆς θεοῦ καὶ σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ 
 Rue , ἢ: , ἱκετεύομεν καὶ παρακαλοῦμεν τὴν σὴν 
 ἁγίας θεοτόκου καὶ ἀειπαρθένου . 4, Sins ἢ Ἐν 
 
 Ν ae : i ἀγαθότητα ἐπειδὴ ἔμφοβοι κἀὶ ENTPO- 
 Μαρίας, ἀτρέπτως ἐνανθρωπή- μοί ἔομεν μέλλοντες παρεστάναι τῷ 
 σας σταυρωθείς τε Χριστὲ ὁ ἁγίῳ σου θυσιαστηρίῳ, ἐξαπόστειλον 
 » ? c “ ε A A , ‘ 
 € as ὁ Θεὸς τὴν χάριν σου τὴν 
 Θεὸς θανάτῳ θάνατον πατήσας, Φ i aR. ΒΡ alate Ἷ 
 eae ae : ἀγαθὴν καὶ ἁγίασον ἡμῶν τὰς ψυχὰς 
 εἷς ὧν τῆς ἁγίας Τριάδος συν- καὶ τὰ σώματα καὶ τὰ πνεύματα καὶ 
 δοξαζόμενος τῷ Πατρὶ καὶ τῷ ἀλλοίωσον τὰ φρονήματα ἡμῶν πρὸς 
 
 cons εὐσέβειαν ἵνα ἐν καθαρῷ συνειδότι 
 
 - “A « aA 
 ἁγίῳ Πνεύματι, σῶσον ἡμᾶς, it We ees ; 
 Le ραν es προσφέρωμέν σοι AMPA AOMATA καρπώ- 
 ματα εἶς ἀθέτηοιν τῶν ἡμετέρων πλημ- 
 μελημάτων καὶ εἰς ἱλασμὸν παντὸς τοῦ 
 λαοῦ σου" χάριτι καὶ οἰκτιρμοῖς καὶ 
 φιλανθρωπίᾳ τοῦ μονογενοῦς σου υἱοῦ 
 > et > A ἫΝ 5 A dA 
 μεθ᾽ οὗ εὐλογητὸς εἶ εἰς τοὺς αἰῶνας 
 τῶν αἰώνων. ἀμήν. 
 Μετὰ τὸ εἰσελθεῖν εἰς τὸ θυσιαστήριον λέγει ὃ ἱερεύς 
 , A 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 αὶ τῷ πνεύματί σου 
 ὃ ἱερεύς 
 « A ΣΑΡΞῚ na 
 O Κύριος εὐλογήσαι πάντας ἡμᾶς καὶ ἁγιάσαι ἐπὶ TH 
 D 
 
 Io 
 
 20 
 
 25 
 
 30 
 
 35 
 
5 
 
 Io 
 
 15 
 
 20 
 
 34 The Syrian Rite 
 
 εἰσόδῳ καὶ ἱερουργία τῶν θείων καὶ ἀχράντων μυστηρίων καὶ 
 ᾿ ρουργίς Χρ μυστηρ 
 
 7 lol 
 Tas μακαρίας ψυχὰς ἀναπαύων μετὰ ἁγίων καὶ δικαίων τῇ 
 
 αὑτοῦ χάριτι καὶ φιλανθρωπίᾳ νῦν καὶ 
 
 αἰῶνας τῶν αἰώνων. ἀμήν 
 
 εἶτα λέγει ὃ ἀρχιδιάκονος συναπτήν 
 Ἔν εἰρήνῃ τοῦ Κυρίου δεηθῶ- 
 
 μεν ὃ λαός 
 Κύριε ἐλέησον 
 Ὑπὲρ τῆς ἄνωθεν εἰρήνης καὶ 
 
 Θεοῦ φιλανθρωπίας καὶ σω- 
 
 τῶν ψυχῶν ἡμῶν 
 τοῦ Κυρίου δεηθῶμεν 
 
 τηρίας 
 
 τ ἈΝ > SY ew tn ~ Ὁ 
 
 Yep τῆς εἰρήνης τοῦ σύμ- 
 παντος κόσμου καὶ ἑνώσεως 
 πασῶν τῶν ἁγίων τοῦ Θεοῦ 
 ἐκκλησιῶν τοῦ Κυρίου δεη- 
 θῶμεν 
 
 « Ν 7 \ > Ua 
 
 Ὑπὲρ σωτηρίας καὶ ἀντιλή- 
 Weos τῶν ὁσιωτάτων πατέ- 
 
 ἡμῶν 
 
 ἁγιωτάτου πατριάρχου καὶ 
 
 5 4 ro 
 pov I@dvvov τοῦ 
 Θεοδούλου τοῦ καθολικοῦ 
 ἀρχιεπισκόπου, παντὸς τοῦ 
 κλήρου καὶ τοῦ φιλοχρίο- 
 του λαοῦ τοῦ Κυρίου δεη- 
 θῶμεν 
 « ἊΝ ᾽ 4 ~ Lg ~ 
 Υπὲρ ἀφέσεως τῶν ἁμαρτιῶν 
 πλημ- 
 7A « ~ \\ ~ 
 μελημάτων ἡμῶν καὶ τοῦ 
 
 καὶ συγχωρήσεως 
 ἐἑυσθῆναι ἡμᾶς ἀπὸ πάσης 
 θλίψεως ὀργῆς 
 
 καὶ ἀνάγκης καὶ ἐπανα- 
 
 κινδύνου 
 
 ΑΝ Ν bd ‘ 
 
 ael Καὶ εἰς TOUS 
 
 καὶ 6 ἱερεὺς ἐπεύχεται ἐπικλινόμενος 
 Οἴκτιρμον καὶ ἐλέημον, 
 MAKPOOYME Kal πολγέλεε Kal 
 ἀληθινὲ Κύριε, ἐπίβλεψον ἐξ 
 ἑτοίμου KATOIKHTHPIOY COY Kal 
 ETAKOYCON ἡμῶν τῶν σῶν ἱκετ- 
 ὧν καὶ p¥cal HMAC ἀπὸ παντὸς 
 πειρασμοῦ διαβολικοῦ τε καὶ 
 ᾽ Fac Ν Ν 3 7 
 ἀνθρωπίνου καὶ μὴ ἀποστήσῃς 
 ἀφ᾽ ἡμῶν τὴν σὴν βοήθειαν 
 XN ᾽ὔ’ lol « vA 
 μηδὲ βαρυτέρας τῆς ἡμετέρας 
 δυνάμεως παιδείας ἐπαγάγῃς 
 ἡμῖν. ἡμεῖς γὰρ οὐχ ἱκανοὶ 
 πρὸς τὸ νικᾶν τὰ ἀντιπίπ- 
 τοντα, σὺ δὲ δυνατὸς εἶ Κύ- 
 > x vA ᾽ ͵ 
 ple εἰς τὸ σώζειν ἐκ πάντων 
 
 , 4 
 
 εναντιωμάτων" 
 
 τῶν σῶσον 
 
 ἡμᾶς ὁ 
 τοῦ κόσμου τούτου κατὰ τὴν 
 
 Θεὸς ἐκ τῶν δυσχερῶν 
 
 7 - ig 3 
 χρηστότητά Gov ὅπως εἰσελ- 
 θόντες ἐν κἀθὰρᾷ ογνειλήσει 
 
 πρὸς τὸ ἅγιόν σου θυσιασ- 
 
 τήριον τὸν μακάριον καὶ 
 τρισάγιον ὕμνον σὺν ταῖς 
 , 4 ie > 
 
 ἐπουρανίαις δυνάμεσιν ἀ- 
 
 κατακρίτως ἀναπέμπωμέν σοι 
 \ δῷ > 7 la ἈΝ 
 καὶ τὴν εὐάρεστόν σοι καὶ 
 
 ἊΝ ’ 4 
 θείαν ἐπιτελέσαντες λειτουρ- 
 
The Liturgy of St. Fames 35 
 
 στάσεως ἐχθρῶν τοῦ Κυρίου 
 δεηθῶμεν 
 “ » > - «ς 
 Τῆς παναγίας ἀχράντου ὑπερ- 
 ἐνδόξου εὐλογημένης δεσ- 
 ποίνης ἡμῶν θεοτόκου καὶ 
 ἀειπαρθένου Μαρίας, τοῦ 
 ἁγίου ᾿Ιωάννου τοῦ ἐνδόξου 
 Pe he \ 
 προφήτου προδρόμου Kat 
 βαπτιστοῦ, τῶν θείων καὶ 
 πανευφήμων ἀποστόλων, ἐν- 
 δόξων προφητῶν καὶ ἀθλο- 
 φόρων μαρτύρων καὶ πάν- 
 “Ὁ e - Ἁ 4 
 τῶν τῶν ἁγίων καὶ δικαίων 
 μνημονεύσωμεν ὅπως εὐχαῖς 
 ξεν σαν ‘ ᾿ς e 
 αὐτῶν Kal πρεσβείαις οἱ 
 
 πάντες ἐλεηθῶμεν 
 
 γίαν καταξιωθῶμεν τῆς αἰωνίου 
 
 ζωῆς 
 
 ὅτι ἅγιος ε 
 
 XN 2 , A Ν \ la ‘ Ν 
 καὶ ἐπὰνάπδυῃη καὶ σοὶ τὴν δόξαν καὶ τὸν 
 
 > 
 l 
 
 ἐκφώνησις 
 
 Κύριε ὁ θεὸς ἡμῶν καὶ 
 
 2 
 ΕΝ 
 
 ATIOIC κἀτοικεῖς 
 
 τρισάγιον ὕμνον 
 
 > - “ \ Ν oN Oia) Ν “Ὁ ε ’ - 
 ἀναπέμπομεν τῷ ΠΙατρὶ καὶ τῷ Tim καὶ τῷ ἁγίῳ Πνεύματι 
 
 νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων 
 
 ὃ λαός 
 Ἀμήν 
 
 καὶ ot ψάλται τὸν τρισάγιον 
 
 { c ' [4 > , “ ( ᾽ὔ 
 Αγιος ὁ θεός, ἅγιος ICYYpOC, arloc ἀθάνατος 
 
 ἐλέησον ἡμᾶς. 
 
 {THE LECTIONS) 
 Ὁ ἱερεύς 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 
 1.2 
 
 10 
 
 20 
 
 wb 
 ny 
 
 30 
 
5 
 
 The Syrian Rite 
 
 Οἱ ἀναγνῶσται MPOKEIMENON. 
 Καὶ ΑΠΟΣΤΟΛΟΝ. 
 
 Ὁ ψάλτης τὸ ΑΛΛΗΛΟΥΙΑ. * 
 
 Ὁ ἱερεὺς εὐχὴν τοῦ θυμιάματος πρὸ τοῦ εὐαγγελίου 
 
 [Σοὶ τῷ πεπληρωμένῳ πάσης εὐωδίας καὶ εὐφροσύνης 
 
 Κύριε ὁ θεὸς ἡμῶν ἐξ ὧν δέδωκας ἡμῖν προσφέρομέν σοι τὸ 
 
 θυμίαμα τοῦτο’ ἀναληφθήτω δὴ δεόμεθα ἐνώπιόν σου ἐκ 
 
 πενιχρῶν ἡμῶν χειρῶν εἰς τὸ ἅγιον καὶ ὑπερουράνιόν σου 
 
 6 ’ Pd b Ἀ ; δί Pd » “~ ς πὸ 
 υσιαστήριον εἰς ὀσμὴν εὐωδίας, εἰς ἄφεσιν τῶν ἁμαρτιὼν 
 
 cA S718) e Χ a a 4 , Nee? a \ 
 10 ἡμῶν Και εἰς ἱλασμὸν τοῦ λαοῦ σου χάριτι Και οΟἰΚκτιρμοις Και 
 
 15 
 
 20 
 
 30 
 
 φιλανθρωπίᾳ τοῦ μονογενοῦς σου υἱοῦ μεθ᾽ οὗ εὐλογητὸς εἶ 
 é 
 
 σὺν τῷ παναγίῳ Kal ἀγαθῷ καὶ (wore cov πνεύματι νῦν 
 ἐ c a ε ἐ 
 
 Δ κ ἈΝ, Ὁ N A a 27 
 Και GEL Και ELS τοὺς ALWYAS Τῶν αἰώνων. 
 
 Ὃ διάκονος 
 
 Εἴπωμεν πάντες Κύριε ἐλέη- 
 σον ὃ λαός 
 
 Κύριε ἐλέησον 
 
 Κύριε TANTOKpATOp ὃ θεὸς τῶν 
 
 , ς a fd , 
 
 TIATEPON ἡμῶν δεόμεθά σου 
 ETTAKOYCON 
 
 € Ἀ ~ av Die iP Ss 
 
 Υπὲρ τῆς ἄνωθεν εἰρήνης Kai 
 τῆς σωτηρίας τῶν ψυχῶν 
 ἡμῶν τοῦ Κυρίου δεηθῶμεν 
 
 «ς AN ~ , va ~ (A 
 
 Υπὲρ τῆς εἰρήνης τοῦ σύμ- 
 WavTos κόσμου καὶ ἑνώ- 
 σεως πασῶν τῶν ἁγίων τοῦ 
 Θεοῦ ἐκκλησιῶν τοῦ Κυρίου 
 δεηθῶμεν 
 
 « Ν ἊΝ Q ᾽ , 
 
 Υπὲρ σωτηρίας καὶ ἀντιλή- 
 eos τοῦ ἁγιωτάτου ἡμῶν 
 
 ? 
 Ἰωάννου πατριάρχου, παν- 
 
 ὋὉ ἱερεὺς εὐχὴν πρὸ τοῦ εὐαγγελίου 
 
 “ENAAMYON ἐν TAIC κἀρδίδις 
 ἡμῶν φιλάνθρωπε Κύριε τὸ 
 τῆς σῆς γνώσεως ἀκήρατον 
 φῶς καὶ toyc τῆς διὰνοίδο 
 ἡμῶν διάνοιξον ὀφθαλμοὺς εἰς 
 τὴν τῶν εὐαγγελικῶν σοὺ κη- 
 ρυγμάτων κατανόησιν" ἔνθες 
 ἡμῖν καὶ τῶν μακαρίων σου 
 ἐντολῶν φόβον ἵνα τὰς capki- 
 KAC ἐπιθγμίὰς καταπατήσαντες 
 πνευματικὴν πολιτείαν μετελ- 
 θῶμεν, πάντα πρὸς εὐαρέ- 
 στησιν καὶ φρονοῦντες καὶ 
 
 πράττοντες 
 
The Liturgy of St. Fames 
 
 τὸς τοῦ κλήρου καὶ τοῦ φιλο- 
 χρίστου λαοῦ δεόμεθά σου 
 
 ἐπάκουσον 
 
 Ὑπὲρ τοῦ pycOAnal ἡμᾶς ἀπὸ 
 
 πάσης θλίψεως ὀργῆς κιν- 
 ’, \ ? , ; 
 δύνου Kal ἀνάγκης, αἰχ- 
 7 ~ 7 
 μαλωσίας, πικροῦ θανάτου 
 \ ~ 5] ~ € ~ , 
 kal τῶν ἀνομιῶν ἡμῶν δεό- 
 
 μεθά σου ἐπάκουσον 
 
 « X ~ “- “- 
 Ὑπὲρ τοῦ περιεστῶτος λαοῦ 
 
 Noes. 7 Ν X 
 καὶ ἀπεκδεχομένου τὸ παρὰ 
 “ ’ ‘ la wt 
 σοῦ πλούσιον Kal μέγα ἔλε- 
 ος ἱκετεύομέν σε σπλαγχ- 
 
 ’ Nie ὔ 
 νίσθητι καὶ ἐλέησον 
 
 ἀντὶ τοῦ ᾿Ελέησον ἡμᾶς ὁ Θεός 
 
 τοῦτο 
 
 Σῶοον ὁ Θεὸς TON AON COY Kal 
 
 εὐλόγησον THN KAHDONOMIAN 
 > ? Ν , 
 coy, ἐπισκέψαι τὸν κοσμῶν 
 σου ἐν ἐλέει καὶ οἰκτιρμοῖς, 
 ὕψωσον KEpac χριστιανῶν 
 τῇ δυνάμει τοῦ τιμίου καὶ 
 ζωοποιοῦ σταυροῦ, τῇ πρεσ- 
 βείᾳ τῆς πανάγνου εὐλογη- 
 , ’ « “~ 
 μένης δεσποίνης ἡμῶν θεο- 
 τόκου, τοῦ προδρόμου καὶ 
 τῶν ἀποστόλων σου καὶ 
 πάντων τῶν ἁγίων σου ἱκε- 
 τεύομέν σε πολυέλεε Κύριε 
 ἐπάκουσον ἡμῶν δεομένων 
 Nios: , 
 σου καὶ ἐλέησον 
 
 oe 
 
 Io 
 
 15 
 
 20 
 
 τ 
 n 
 
 30 
 
38 The Syrian Rite 
 
 ὃ λαός 
 Κύριε ἐλέησον 
 ἐκ τρίτου 
 ἐκφώνησις 
 5 σὺ γὰρ εἶ ὁ εὐαγγελισμὸς καὶ ὁ φωτισμός, σωτὴρ καὶ φύλαξ 
 
 ε 
 
 τῶν ψυχῶν καὶ τῶν σωμάτων ἡμῶν ὁ Θεὸς καὶ ὁ μονογενής σον 
 υἱὸς καὶ τὸ πνεῦμά σου τὸ πανάγιον νῦν καὶ ἀεὶ καὶ εἰς τοὺς 
 αἰῶνας τῶν αἰώνων 
 ὃ λαός 
 10 ᾿Αμήν 
 ὃ ἀρχιδιάκονος 
 Πρόσχωμεν τῇ ἁγίᾳ ἀναγνώσει 
 6 ἱερεύς 
 Εἰρήνη πᾶσιν 
 15 6 λαός 
 Kai τῷ πνεύματι σοῦ 
 
 ὃ ἀρχιδιάκονος 
 » > A aye 4 , pp 
 Ορθοι ἀκούσωμεν τοῦ ἁγίου εὐαγγελίου 
 TO ΕΥ̓ΑΓΓΕΛΙΟΝ 
 20 καὶ μετὰ τὸ εὐαγγέλιον ὁ ἱερεύς 
 Εἰρήνη σοι 
 ὃ λαός 
 
 4όξα σοι Κύριε. 
 
 (MASS OF THE FAITHFUL) 
 
 (THE PRAYERS) 
 
 ιν 
 om 
 
 Ὃ διάκονος Ὁ ἱερεὺς ἐπεύχεται οὕτως 
 Σ χολάσωμεν ἐκτενῶς Ὃ ἐνηχήσας ἡμᾶς Θεὸς τὰ 
 ὃ λαός θεῖά σου λόγια καὶ σωτήρια, 
 
 Κύριε ἐλέησον φώτισον τὰς ψυχὰς ἡμῶν τῶν 
 30 Εν εἰρήνῃ τοῦ Κυρίου δεηθῶ- ἁμαρτωλῶν εἰς τὴν τῶν προ- 
 
 μεν αναγνωσθέντων κατάληψιν ὡς 
 
The Liturgy of St. Sames 
 
 “Ὑπὲρ τῆς ἄνωθεν εἰρήνης καὶ 
 Θεοῦ φιλανθρωπίας καὶ σω- 
 τηρίας τῶν ψυχῶν ἡμῶν τοῦ 
 Κυρίου δεηθῶμεν 
 
 « \ a 3. “- 72 
 Υπὲρ τῆς εἰρήνης τοῦ σύμπαν- 
 
 99 
 
 , , > i bd > 
 MH MONON AkpoaTac ὀφθῆναι 
 
 “ ~ ᾽ 
 τῶν TVEULATLK@V ᾳσμάτων 
 
 ἀλλὰ καὶ ποιητὰς πράξεων 
 
 ἀγαθῶν πίστιν μετερχομένους 
 
 ᾽ - 7 y 
 ἀνύπουλον, βίον ἄμεμπτον, πο-: 
 
 ΄ Nee 7 7 DP 
 TOS κόσμου Kal ἐνώσεως πα- λιτείαν ἀνέγκλητον 
 σῶν τῶν ἁγίων τοῦ Θεοῦ 
 ἐκκλησιῶν τοῦ Κυρίου δε- 
 ηθῶμεν 
 ς A A 
 Υπὲρ σωτηρίας καὶ ἀντιλήψεως τοῦ ἁγιωτάτου ἡμῶν ᾿Ιωάννου 
 7 Ν ~ 4 Ν ~ 4 ~ 
 πατριάρχου, παντὸς τοῦ κλήρου καὶ Tod φιλοχρίστου λαοῦ 
 τοῦ Κυρίου δεηθῶμεν 
 τι \ ᾽ » € A « “ Ν ᾽’ 
 TEP ἀφέσεως ἁμαρτιῶν ἡμῶν καὶ συγχωρήσεως πλημμελημ- 
 ’΄ Ν ~ e “. € “Ὁ ᾽ Ν 4 7 b] ~ 
 ἅτων καὶ τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως ὀργῆς 
 κινδύνου καὶ ἀνάγκης καὶ ἐπαναστάσεως ἐχθρῶν τοῦ 
 Κυρίου δεηθῶμεν 
 Th ς 7 ΄-“ ’, £ ’ ᾽ Ἂς Ν ᾽ 4 
 ἣν ἡμέραν πᾶσαν τελείαν ἁγίαν εἰρηνικὴν Kal ἀναμάρτητον 
 « ’ A “ ᾽’ A ᾽ ’ 
 οἱ πάντες παρὰ τοῦ Κυρίου διελθεῖν αἰτησώμεθα 
 ὃ λαός 
 Παράσχου Κύριε 
 “Ayyedov εἰρήνης, πιστὸν ὁδηγόν, φύλακα τῶν ψυχῶν καὶ τῶν 
 ’ id in Ων “ 7 , ες 
 σωμάτων ἡμῶν παρὰ τοῦ Κυρίου αἰτησώμεθα 
 Jz. \ >) oN ξ eX S\ ~ 7 
 Συγγνώμην καὶ ἄφεσιν τῶν ἁμαρτιῶν καὶ τῶν πλημμελημάτων 
 « Ἂν ~ K he ᾽ ΨΙ θ 
 ἡμῶν παρὰ τοῦ Κυρίου αἰτησώμεθα 
 Τὰ καλὰ καὶ συμφέροντα ταῖς ψυχαῖς ἡμῶν καὶ εἰρήνην τῷ 
 td Ν ~ ’ὔ > (a 
 κόσμῳ παρὰ τοῦ Κυρίου αἰτησώμεθα 
 Ν ς 7 ’ ~~ τ ¢ =~ 2 , ie \ € 7 
 Tov ὑπόλοιπον χρόνον τῆς ζωῆς ἡμῶν ἐν εἰρήνῃ καὶ ὑγιείᾳ 
 2 7 AQ ~ 7 ᾽ 7 
 ἐκτελέσαι παρὰ τοῦ Κυρίου αἰτησώμεθα 
 
 Χριστιανὰ τὰ τέλη τῆς ζωῆς ἡμῶν ἀνώδυνα ἀνεπαίσχυντα καὶ 
 
 ,ι 
 
 Io 
 
 15 
 
 20 
 
 25 
 
 καλὴν ἀπολογίαν τὴν ἐπὶ τοῦ φοβεροῦ καὶ φρικτοῦ βήματος 30 
 
 τοῦ Χριστοῦ αἰτησώμεθα 
 
40 The Syrian Rite 
 
 Τῆς mavayias ἀχράντου ὑπερενδόξου δεσποίνης ἡμῶν θεοτόκου 
 καὶ ἀειπαρθένου Μαρίας, τοῦ ἁγίου ᾿Ιωάννου τοῦ ἐνδόξου 
 7 » Ν = A 7 Ν 
 προφήτου προδρόμου καὶ βαπτιστοῦ, τῶν θείων καὶ πανευ- 
 φήμων ἀποστόλων, ἐνδόξων προφητῶν καὶ ἀθλοφόρων μαρ- 
 5 τύρων μετὰ πάντων τῶν ἁγίων Kal δικαίων μνημονεύ- 
 σαντες ἑαυτοὺς καὶ ἀλλήλους καὶ πᾶσαν τὴν ζωὴν ἡμῶν 
 A cal a ’ 
 Χριστῷ τῷ Θεῷ παραθώμεθα ἥ 
 ὃ λαός 
 Σοὶ Κύριε 
 10 ἐκφώνησις 
 ᾽ Χ A 41 f A A , conan θ᾽ “Ὁ ὮΝ Ν a \ 
 ἐν Χριστῷ ᾿Ιησοῦ τῷ κυρίῳ ἡμῶν μεθ᾽ οὗ εὐλογητὸς εἶ σὺν 
 
 Ν 3 
 
 “a 7 “ \ “ ’ “ Ν 
 τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου πνεύματι νῦν καὶ 
 
 Ν Ν 
 
 ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων 
 
 > 
 15 “μήν 
 ὃ ἱερεύς 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 Kai τῷ πνεύματι σοῦ 
 20 ὃ διάκονος 
 Ἂν, Ν «ς ”~ ~ 7 7 
 Tas κεφαλὰς ἡμῶν τῷ Κυρίῳ κλίνωμεν 
 ὃ λαός 
 Σοὶ Κύριε 
 ὃ ἱερεὺς ἐπεύχεται λέγων 
 ’ XN XN “A ᾽ “᾿ Ν ε ἈΝ ~ 
 2, «Δέσποτα womoe καὶ τῶν ἀγαθῶν χορηγὲ ὁ δοὺς τοῖς 
 ἀνθρώποις τὴν MAKAPIAN ἐλπίδὰ τῆς διωνίου Ζωῆς τὸν κύριον 
 Aes A , ΄ ἘΠ ΕΣ ς σ΄ Ν » 
 ἡμῶν Ιησοῦν Χριστόν: καταξίωσον ἡμᾶς ἐν ἁγιδομῷ καὶ ταύτην 
 δ ’ > va 4 > > , > 
 σοι τὴν θείαν ἐπιτελέσαι λειτουργίαν els ἀπόλαυσιν τῆς 
 ’ [4 
 μελλούσης μακαριότητος 
 30 ἐκφώνησις 
 e « Ν ~ Ha 7 la Ν 3 ~ 
 ὅπως ὑπὸ τοῦ κράτους σου πάντοτε φυλαττόμενοι Kal εἰς φῶς 
 ) ? c 4 Ν Ἂς vA Ν Ν > 7 
 ἀληθείας ὁδηγούμενοι σοὶ τὴν δόξαν καὶ τὴν εὐχαριστίαν 
 “A ς 7 
 
 ἰναπέμπωμεν τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ayio Πνεύματι 
 ἀναπέμπωμεν τῷ Tarp ῷ Tig ῷ ἁγίᾳ μ 
 
 νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων 
 
The Liturgy of St. Fames 41 
 
 ὃ λαός 
 
 ᾿Αμήν. 
 
 {THE GREAT ENTRANCE) 
 ὋὉ διάκονος 
 Μή τις τῶν κατηχουμένων᾽ μή τις τῶν ἀμνήτων" μή τις 
 τῶν μὴ δυναμένων ἡμῖν συνδεηθῆναι 
 ᾿Αλλήλους ἐπίγνωτε' τὰς θύρας" ὀρθοὶ πάντες, 
 
 ὋὉ ἀρχιδιάκονος 
 Ἔτι τοῦ Κυρίου δεηθῶμεν 
 
 ὃ ἱερεὺς εὐχὴν τοῦ θυμιάματος 
 
 Δέσποτα παντοκράτορ Βδειλεῦ τῆς δόξης ὁ Θεὸς ὁ εἰλὼς τ 
 
 Ἂ 
 
 ς ’, 
 
 TIANTA πρὶν γενέσεως αὐτῶν, αὐτὸς πάρεσον ἡμῖν ἐν τῇ ἁγίᾳ ὥρᾳ 
 ταύτῃ ἐπικαλουμένοις σε καὶ λύτρωσαι ἡμᾶς ἀπὸ αἰσχύνης 
 παραπτωμάτων, κάθαρον ἡμῶν τὸν νοῦν καὶ τὰ φρονήματα 
 ἀπὸ μιαρῶν ἐπιθυμιῶν καὶ κοσμικῆς ἀπάτης καὶ πάσης δια- 
 ~ > iA iS) ’ὔ’ > Q « “ “ e A 
 βολικῆς ἐνεργείας καὶ πρόσδεξαι ἐκ χειρὸς ἡμῶν TOV ἁμαρτωλῶν 
 τὸ θυμίαμα τοῦτο ὡς προσεδέξω τὴν προσφορὰν "ABed καὶ Nae 
 Δ, Xi \ X Ν ΄ a Gi? εἰ 
 καὶ ᾿Ααρὼν καὶ Σαμουὴλ καὶ πάντων τῶν ἁγίων σου, ῥγόμενος 
 ἡμᾶς ἀπὸ TANTOC πονηροῦ πράγματος KAI σώζων εἷς τὸ πάντοτε 
 ; a XN A“ Ν - x ? bY Ν 
 εὐαρεστεῖν καὶ προσκυνεῖν καὶ δοξάζειν σε τὸν Πατέρα καὶ τὸν 
 
 μονογενῆ σου υἱὸν καὶ τὸ πνεῦμά σου τὸ πανάγιον νῦν καὶ ἀεὶ 
 καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν 
 
 Καὶ ἄρχονται οἱ ἀναγνῶσται τοῦ ὋὉ ἱερεὺς εἰσάγων τὰ ἅγια δῶρα λέγει 
 
 χερουβικοῦ τὴν εὐχὴν ταύτην 
 
 Σ᾿ιγησάτω πᾶοὰ οὰἀρξ βροτεία ͵,“ “᾿ : τὰν ἘΝ Ἶ 
 
 4 ; ᾿ _ ράνιον ἄρτον τὴν τροφὴν τοῦ παντὸς 
 
 καὶ στήτω μετὰ ΦΟΒΟΥ KAl κόσμου τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν 
 
 τρόμου καὶ μηδὲν γήϊνον ἐν ἐξαποοτείλλο οὠωτῆρὰ κἀὶ λγτρωτὴν 
 
 ἑαυτῇ λογι ἐέσθω, ὁ γὰρ Baci- Καὶ, εὐεργέτην εὔλυτον τα te ἀγάζοντα 
 
 ἡμᾶς" αὐτὸς εὐλόγησον τὴν πρόθεσιν 
 
 λεὺς τῶν Βδοιλεγόντων Χρισ- ταύτην καὶ πρόσδεξαι αὐτὴν εἰς τὸ 
 
 τὸς ὁ θεὸς ἡμῶν προέρχεται ὑπερουράνιόν σου θυσιαστήριον, μνημό- 
 
 νευσον ὡς ἀγαθὸς καὶ φιλάνθρωπος τῶν 
 
 σφαγιασθῆναι καὶ δοθῆναι εἰς : oe ; 
 προσενεγκαντων Και δι ους προσήγαγον 
 
 Ὃ Θεὸς ὃ θεός ἡμῶν ὁ τὸν οὐ- ; 
 
 10 
 
 20 
 
 30 
 
 βρῶσιν τοῖς πιστοῖς, προη- καὶ ἡμᾶς ἀκατακρίτους διαφύλαξον ἐν τῇ 35 
 
43 The Syrian Rite 
 
 γοῦνται δὲ τούτου οἱ χοροὶ τῶν 
 
 ᾽ 7 4A 4 > ~ 
 
 ἀγγέλων μετὰ πάσης ἀρχῆς 
 Ν 2 ’ ἊΝ "": 
 
 καὶ ἐξουσίας, τὰ πολυόμματα 
 
 Ν Ἀν Ἂς « , 
 
 χερουβὶμ καὶ τὰ ἑξαπτέρυγα 
 
 5 σεραφὶμ τὰς ὄψεις καλύπτοντα 
 “ ᾽ 
 
 καὶ βοῶντα τὸν ὕμνον ᾿Αλλη- 
 
 λούϊα 
 
 ἱερουργίᾳ τῶν θείων σου μυστηρίων" 
 
 a ἐν , ‘ , A , 
 
 ὅτι ἡγίασται Kal δεδόξασται τὸ πάντιμον 
 x ea »{, , a“ 4! 
 
 καὶ μεγαλοπρεπὲς ὄνομά σου τοῦ Πατρὸς 
 \ a ean ‘ ete (ἢ ΄ 
 
 καὶ τοῦ Yiov καὶ τοῦ ἁγίου Πνεύματος 
 
 νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν 
 
 αἰώνων 
 
 ὁ ἱερεύς 
 
 Εἰρήνη πᾶσιν 
 
 Ιο ὃ λαός 
 
 Καὶ τῷ πνεύματι σοῦ 
 
 ὃ διάκονος 
 
 Κύριε εὐλόγησον 
 
 ὃ ἱερεύς 
 
 15 Εὐλογητὸς ὁ Θεὸς ὁ εὐλογῶν καὶ ἁγιάζων πάντας ἡμᾶς ἐπὶ 
 
 τῇ προθέσει τῶν θείων καὶ ἀχράντων μυστηρίων καὶ τὰς 
 
 μακαρίας ψυχὰς ἀναπαύων μετὰ ἁγίων καὶ δικαίων νῦν καὶ 
 
 SEEN Ἀ > δὰ IA ~ IEP, 
 αει Και ELS TOUS αἰῶνας Τῶν αἰώνων, 
 
 {THE CREED) 
 
 20 
 
 Ὃ ἀρχιδιάκονος 
 
 ᾽ la s 
 Ev σοφίᾳ πρόσχωμεν 
 
 a” ene. » 
 ἄρχεται ὃ ἱερεύς 
 
 Πιστεύω εἰς ἕνα θεὸν Πατέρα παντοκράτορα ποιητὴν οὐρανοῦ 
 
 καὶ γῆς ὁρατῶν τε πάντων καὶ ἀοράτων, καὶ εἰς ἕνα κύριον 
 
 , ~ Q Ν eX ~ ~ Ν “ Ν 5] “- 
 25 Ιησοῦν Χριστὸν τὸν υἱὸν τοῦ Θεοῦ τὸν μονογενῆ τὸν ἐκ τοῦ 
 
 Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων, φῶς ἐκ φωτός, 
 
 θεὸν ἀληθινὸν ἐκ θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, 
 
 ὁμοούσιον τῷ Πατρί: δι᾿ οὗ τὰ wa ἐγέ . τὸν δι᾿ ἡμᾶ 
 μ ν τᾷ ρί οὗ τὰ πάντα ἐγένετο" τὸν δι᾽ ἡμᾶς 
 
 Ἁ 3 7 ‘ BS Ἂς « , ta v4 ᾽ “ 
 τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν 
 
 30 οὐρανῶν καὶ σαρκωθέντα ἐκ Πνεύματος ἁγίου καὶ Μαρίας τῆς 
 
 Vs ~ 
 παρθένου kai ἐνανθρωπήσαντα, σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ 
 
 Ν a 
 Ποντίου Πιλάτου καὶ παθόντα καὶ ταφέντα καὶ ἀναστάντα τῇ 
 
The Liturgy of St. Fames 43 
 
 ἊΣ « ib \ A NN \ ᾽ ᾽’ ᾽ \ ’ ἊΝ 
 τρίτῃ ἡμέρᾳ κατὰ τὰς γραφὰς καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς 
 καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρὸς καὶ πάλιν ἐρχόμενον 
 
 XN A ~ ~ ‘ City ~ “: 4 b a 
 
 μετὰ δόξης κρῖναι ζῶντας Kal νεκρούς" οὗ τῆς βασιλείας οὐκ ἔσται 
 τέλος. καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον τὸ κύριον τὸ ζωοποιὸν τὸ 
 ᾽ ~ A 3 Ὁ» QA Ἁ Ν \ (Jal 
 ἐκ τοῦ Πατρὸς ἐκπορευόμενον τὸ σὺν Πατρὶ καὶ Tid συμπροσ- 5 
 κυνούμενον καὶ συνδοξαζόμενον τὸ λαλῆσαν διὰ τῶν προφητῶν. 
 
 ? ΄, ἘΠ \ Nees \ 5) Pee. ε 
 εἰς μίαν ἁγίαν καθολικὴν καὶ ἀποστολικὴν ἐκκλησίαν" ὁμο- 
 λογῶ ἕν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν: προσδοκῶ ἀνάστασιν 
 
 νεκρῶν καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. ἀμήν. 
 
 (THE KISS OF PEACE) 10 
 
 Kat ἐπεύχεται κλίνας τὸν αὐχένα 
 
 Ὃ πάντων θεὸς καὶ λεοπότης ἀξίους ἡμᾶς ἀπέργασαι τῆς 
 ὥρας ταύτης τοὺς ἀναξίους φιλάνθρωπε iva καθαρεύοντες TANTOC 
 δόλογ καὶ πάσης ὑποκρίοςεως ἑνωθῶμεν ἀλλήλοις τῷ τῆς εἰρήνης 
 καὶ τῆς ἀγάπης ογνλέομῳ, βεβαιούμενοι τῷ τῆς σῆς θεογνωσίας 15 
 ἁγιασμῷ" διὰ τοῦ μονογενοῦς σου υἱοῦ, κυρίου δὲ καὶ σωτῆρος 
 ἡμῶν ᾿Ιησοῦ Χριστοῦ μεθ᾽ οὗ εὐλογητὸς εἶ σὺν τῷ παναγίῳ καὶ 
 ἀγαθῷ καὶ ἑωοποιῷ σου πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺ 
 αἰῶνας τῶν αἰώνων, ἀμήν 
 
 ὃ ἀρχιδιάκονος 2 
 Στῶμεν καλῶς 
 Ἔν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν 
 ὃ ἱερεύς 
 
 “Ort θεὸς εἰρήνης ἐλέους ἀγάπης οἰκτιρμῶν καὶ φιλανθρωπίας 
 
 ὑπάρχεις καὶ ὁ μονογενής σου υἱὸς καὶ τὸ πνεῦμά σου τὸ 25 
 
 πανάγιον νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων 
 
 ὃ 
 Εἰρήνη πᾶσιν τς 
 
 Καὶ τῷ πνεύματι σοῦ 
 
44 
 
 The Syrian Rite 
 
 ὃ ἀρχιδιάκονος 
 
 Ayamjowpev ἀλλήλογς ἐν φιλήμδτι ἁγίῳ, 
 
 Ul 
 
 {INCLINATION > 
 Kat πάλιν 
 
 x X ς “ ~ ’ ? 
 5 Tas κεφαλὰς ἡμῶν τῷ Κυρίῳ κλίνωμεν 
 
 ὃ ἱερεὺς ἐπικλινόμενος λέγει τὴν εὐχὴν ταύτην 
 
 Ὃ μόνος Κύριος καὶ ἐλεήμων Θεὸς τοῖς κλίνουσι τοὺς ἑαυτῶν 
 
 ΠῈΣ 3. σι 7d ΄ Vo a x 
 αὐχένας ἐνώπιον TOU AYLOU θυσιαστηρίου Και ἐπιζητοῦσι τας 
 
 , XN \ 2 , Ν ᾿ς ἈΝ 
 παρά σου πνευματικὰς δωρεὰς ἐξαπόστειλον τὴν χάριν σου τὴν 
 
 10 ἀγαθὴν καὶ εὐλόγηςον πάντας ἧμδο ἐν TIACH εὐλογίᾷ TINEYMATIKH 
 
 καὶ ἀναφαιρέτῳ, ὃ ἐν ὑψηλοῖς κἀτοικῶν Kal τὰ TATTEINA ἐφορῶν 
 
 ἐκφώνησις 
 
 ὅτι αἰνετὸν καὶ προσκυνητὸν Kal ὑπερένλοξον ὑπάρχει τὸ 
 
 ᾽ » ’ “ Ν Ν ~ CaN Ν A ΕΣ οἷν 
 πανάγιον ὄνομὰ σοὺ τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου 
 
 15 Πνεύματος νῦν καὶ ἀεὶ καὶ εἰς τοὺς ἀἰῶνδο τῶν αἰώνων, 
 
 (ΟΕΕΕΗΤΟΗῪΥ PRAYERS) 
 
 Ὃ διάκονος ποιεῖ καθολικὴν συναπτήν 
 Ἔν εἰρήνῃ τοῦ Κυρίου δεηθῶ- 
 μεν 
 20 6 λαός 
 Κύριε ἐλέησον 
 “ 2 > ’ Ν 
 Σῶσον ἐλέησον οἰκτείρησον καὶ 
 διαφύλαξον ἡμᾶς ὁ Θεὸς τῇ 
 σῇ χάριτι 
 « X “- » IP. Ν 
 25 Ὑπὲρ τῆς ἄνωθεν εἰρήνης καὶ 
 Θεοῦ φιλανθρωπίας καὶ σω- 
 τηρίας τῶν ψυχῶν ἡμῶν τοῦ 
 Κυρίου δεηθῶμεν 
 € \ lon ae, ~ ’ 
 Υπὲρ τῆς εἰρήνης τοῦ σύμ- 
 890 πάαντος κόσμου καὶ ἑνώσεως 
 
 πασῶν τῶν ἁγίων τοῦ Θεοῦ 
 
 Ὃ διάκονος 
 Κύριε εὐλόγησον 
 ὃ ἱερεύς 
 
 « , 
 O Κύριος εὐλογήσει καὶ συνδιακονή- 
 σει πᾶσιν ἡμῖν τῇ αὐτοῦ χάριτι καὶ 
 ἐν 
 φιλανθρωπίᾳ 
 καὶ πάλιν 
 « , > ‘ 
 O Κύριος εὐλογήσει καὶ ἀξίους ποιή- 
 ΄ A , 
 σει τῆς παραστάσεως τοῦ ἁγίου θυσιασ- 
 τηρίου πάντοτε νῦν καὶ ἀεὶ καὶ εἰς τοὺς 
 
 5A ~~ 
 αἰῶνας τῶν αἰώνων 
 
 καὶ πάλιν 
 Εὐλογητὸς ὁ Θεός ὁ εὐλογῶν καὶ 
 ἁγιάζων πάντας ἡμᾶς ἐπὶ τῇ παραστάσει 
 καὶ ἱερουργίᾳ τῶν ἀχράντων αὐτοῦ 
 μυστηρίων νῦν καὶ ἀεὶ καὶ εἰς τοὺς 
 αἰῶνας τῶν αἰώνων. 
 
The Liturgy of St. fames 
 
 ἐκκλησιῶν τοῦ Κυρίου δε- 
 ηθῶμεν 
 « ~ A 
 Υπὲρ τῆς ἁγίας καθολικῆς Kal 
 ᾽ “ ; ? ~ 
 ἀποστολικῆς ἐκκλησίας τῆς 
 3 x “ΒἌ ’ ? 
 ἀπὸ γῆς [περάτων] μέχρι 
 τῶν περάτων αὐτῆς τοῦ Κυ- 
 ρίου δεηθῶμεν 
 « 4 a ᾽ ΄ ‘ 
 Ὑπὲρ τῶν εὐσεβεστάτων Kai 
 θεοστέπτων ὀρθοδόξων ἡμῶν 
 4 SS ~ 
 βασιλέων͵ παντὸς τοῦ παλα- 
 τίου καὶ τοῦ στρατοπέδου 
 IA A ~ ᾽ , 
 αὐτῶν, καὶ τῆς οὐρανόθεν 
 Βοηθείδο οκέπης καὶ νίκης 
 αὐτῶν τοῦ Κυρίου δεηθῶμεν 
 “Ὑπὲρ τῆς ἁγίας Χριστοῦ τοῦ 
 θεοῦ ἡμῶν πόλεως καὶ τῆς 
 ’ LA ’ 
 βασιλευούσης, πάσης πό- 
 λεως καὶ χώρας καὶ τῶν 
 bd , - > A 
 ὀρθοδόξων πίστει οἰκούντων 
 ἐν αὐταῖς τοῦ Κυρίου δε- 
 ηθῶμεν 
 © X “ » ‘ 
 Ὑπὲρ τῶν καρποφορούντων καὶ 
 καλλιεργούντων ἐν ταῖς 
 « 7 “- a?) - 
 ἁγίαις τοῦ Θεοῦ ἐκκλησίαις, 
 μεμνημένων τῶν πενήτων 
 =. Waa? “ - 
 χηρῶν καὶ ὀρφανῶν, ξένων 
 \ ᾽ 4 \ “ 
 καὶ ἐπιδεομένων, καὶ τῶν 
 ἡμῖν 
 μνημονεύειν αὐτῶν ἐν ταῖς 
 
 > 7 “ 
 ἐντειλαμένων ὥστε 
 προσευχαῖς τοῦ Κυρίου δε- 
 ηθῶμεν. 
 “Ὑπὲρ τῶν ἐν γήρᾳ καὶ adv 
 ρ ἐν γήρς ἀδυνα- 
 
 45 
 
 Εἶτα σφραγίζει τὰ δῶρα ὃ ἱερεὺς καὶ 
 ἱστάμενος λέγει καθ᾽ ἑαυτὸν οὕτως 
 Adza ἐν ὑψίοτοιο Θεῷ kai ἐπὶ γῆς 
 
 San 2 > ᾿ 3 μ 3 4 
 
 €IPHNH, EN ANOPwTTOIC EYAOKIA (ἐκ τρί- 
 του) Κύριε τὰ χείλη MOY ἀνοίξεις καὶ 
 τὸ CTOMA MOY ἀνάγγελεῖ τὴν AINECIN 
 coy (ἐκ τρίτου) Πληρωθήτω τὸ οτόμὰ 
 ΜΟΥ ainecewc Κύριε, ὅπως YMNHC@ THN 
 δόξαν οου, ὅλην τὴν HMEPAN THN με- 
 γἀλοπρέπειὰν (ἐκ τρίτου) τοῦ Πατρός. 
 ἀμήν. ἀμήν. 
 ‘ou. ’ Θ᾽ A ἣν 3 ας 
 ἁγίου IIvevpatos. ἀμὴν. vuv καὶ ἀεὶ 
 καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν 
 
 καὶ ἐπικλινόμενος ἔνθεν καὶ ἔνθεν λέγει 
 μ' Y 
 
 4 ~ CLM A ~ 
 Kat Tov Ylov. Kal TOU 
 
 Meradynate TON Κύριον CYN ἐμοὶ Kal 
 ὑψώοωμεν TO ONOMA AYTOY ἐπὶ τὸ αὐτό 
 καὶ ἀποκρίνονται 
 
 ΤΙνεῦμα ἅγιον ἐπελεύσεται ἐπὶ Cé Kal 
 Aynamic ὙὝ ψίοτου ἐπιοκιάφει Cot 
 εἶτα ἀπάρχεται τῶν εὐχῶν Tis προσκο- 
 
 μιδῆς τοῦ ᾿Ιακώβου 
 
 Ὃ ἐπισκεψάμενος ἡμᾶς ἐν ἐλέει καὶ 
 οἰκτιρμοῖς δέσποτα ἸΚύριε καὶ χαρισά- 
 μένος παρρησίαν ἡμῖν τοῖς ταπεινοῖς 
 καὶ ἁμαρτωλοῖς καὶ ἀναξίοις δούλοις 
 σου παρεστάναι τῷ ἁγίῳ σου θυσιασ- 
 τηρίῳ καὶ προοφέρειν σοι τὴν φοβερὰν 
 ταύτην καὶ ἀναίμακτον θυσίαν ὑπὲρ τῶν 
 ἡμετέρων ἁμαρτημάτων κἀὶ τῶν TOY 
 Aaoy ἀγνὀημάτων᾽ ἐπίβλεψον ἐπ᾽ ἐμὲ 
 τὸν ἀχρεῖον AOYAON σου καὶ ἐξάλειψόν 
 μου τὰ παραπτώματα διὰ τὴν σὴν εὐ- 
 σπλαγχνίαν καὶ KABAPICON μου τὰ χείλη 
 καὶ τὴν καρδίαν ἀπὸ TANTOC MOAYCMOY 
 CAPKOC Kai πνεύμάτος καὶ ἀπόστησον 
 ἀπ᾽ ἐμοῦ πάντα λογισμὸν αἰσχρόν τε 
 καὶ ἀσύνετον καὶ ἱκάνωσόν με τῇ AYNA- 
 Mel TOY παναγίου σου πνεύμάτοο εἰς 
 τὴν λειτουργίαν ταύτην καὶ πρόσδεξαί 
 με διὰ τὴν ἀγαθότητά σου προσεγγί- 
 ζοντα τῷ ἁγίῳ σου θυσιαστηρίῳ καὶ 
 
 Ιο 
 
 20 
 
 25 
 
 3° 
 
 35 
 
 40 
 
Io 
 
 - 
 pia 
 7g 
 
 νόντων KAl τῶν ὑπὸ TINEYMA- 
 
 ὄντων νοσούντων καμ- 
 
 > , 2 , 
 τῶν ἀκάθάρτῶν ἐνοχλουμες- 
 NON, τῆς παρὰ τοῦ Θεοῦ 
 ταχείας ἰάσεως καὶ σωτηρίας 
 
 αὐτῶν τοῦ Κυρίου δεηθῶμεν 
 
 « ἈΝ ~ 2 - Ν 
 Υπὲρ τῶν ἐν παρθενίᾳ καὶ 
 
 «ς ue αὐ 3 Ua Yared 
 ἁγνείᾳ Kal ἀσκήσει Kal ἐν 
 A“ 4 ἐς Ν 
 σεμνῷ γάμῳ διαγόντων καὶ 
 τῶν ἐν ὄρεοι KAI CTTHAAIOIC 
 Lad τος tal . , 
 Kal Taic ὀπὸϊς τῆς γῆ ἀγωνι- 
 ζομένων ὁσίων πατέρων τε 
 καὶ ἀδελφῶν τοῦ Κυρίου 
 
 δεηθῶμεν 
 
 15 “Ὑπὲρ πλεόντων ὁδοιπορούντων 
 
 25 
 
 ξενιτευόντων χριστιανῶν Kal 
 “ ) > 7 x 
 τῶν ἐν αἰχμαλωσίαις Kal 
 ἐξορίαις καὶ ἐν φυλακαῖς 
 ‘ = fe bY 
 καὶ πικραῖς δουλείαις ὄντων 
 ἀδελφῶν ἡμῶν, εἰρηνικῆς 
 ᾽ ΝΞ, ᾽ oO ~ ’΄ 
 ἐπανόδου αὐτῶν τοῦ Κυρίου 
 
 δεηθῶμεν 
 
 € Ν ~ [4 Ἂ 
 Υπὲρ τῶν παρόντων καὶ συνευ- 
 
 χομένων ἡμῖν ἐν ταύτῃ τῇ 
 € ων, [4 Ns \ lanl 
 ἁγίᾳ ὥρᾳ kal ἐν παντὶ καιρῷ 
 πατέρων τε καὶ ἀδελφῶν 
 ἡμῶν, σπουδῆς καμάτου καὶ 
 ’ ᾽ “ “ ia 
 προθυμίας αὐτῶν τοῦ Κύριου 
 
 δεηθῶμεν 
 
 30 Καὶ ὑπὲρ πάσης ψυχῆς χρισ- 
 
 τιανῆς θλιβομένης καὶ κατα- 
 
 ᾽ 2 - Ἃ 
 πονουμένης, ἐλέους καὶ βοη- 
 
 The Syrian Rite 
 
 εὐδόκησον Κύριε δεκτὰ γενέσθαι τὰ 
 προσαγόμενά σοι ταῦτα δῶρα διὰ τῶν 
 ἡμετέρων χειρῶν συγκαταβαίνων ταῖς 
 ἐμαῖς ἀσθενείαις καὶ mi ἀπορρίψῃς ME 
 ἀπὸ TOY προοώπογ coy μηδὲ βδελύξῃ 
 \ > A > ᾿ > 2. 23g 2 , 
 τὴν ἐμὴν ἀναξιότητα ἀλλ᾽ EAEHCON ME 
 KATA TO μέγὰ EAEOC COY Kai KATA τὸ 
 TIAHOOC τῶν οἰκτιρμῶν COY παρένεγκε 
 τὰ ANOMHMATA MOY ἵνα ἀκατάκριτος 
 προσελθὼν κατενώπιον THC AOZHC σου 
 καταξιωθῶ τῆς σκέπης τοῦ μονογενοῦς 
 σου υἱοῦ καὶ τῆς ἐλλάμψεως τοῦ 
 παναγίου Πνεύματος καὶ μὴ ὡς δοῦλος 
 AMAPTIAC ἀπολόκιμοο γένωμδι ἀλλ᾽ ὡς 
 δοῦλος σὸς εὕρω χάριν Kai ἔλεοο καὶ 
 ἄφεσιν ἁμαρτιῶν ἐνώπιόν σου καὶ ἐν 
 τῷ NYN Kal ἐν τῷ μέλλοντι δἰῶνι" Nal 
 δέσποτα πὰάντοκράτορ παντοδύναμε 
 Κύριε εἰοάκογοον THC δεήηοεώς MOY’ σὺ 
 γὰρ εἶ 6 τὰ MANTA ἐνεργῶν ἐν TACI καὶ 
 τὴν παρά σου πάντες ἐπιζητοῦμεν ἐπὶ 
 πᾶσι βοήθειάν τε καὶ ἀντίληψιν καὶ τοῦ 
 μονογενοῦς σου υἱοῦ καὶ τοῦ ἀγαθοῦ 
 καὶ ζωοποιοῦ καὶ ὁμοουσίου Πνεύματος 
 νῦν καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων 
 καὶ ἐπισυνάπτει τὴν εὐχὴν ταύτην 
 ᾿ 
 ‘O Ocds 6 AIK πολλὴν καὶ 
 ἄφατον φιλανθρωπίαν ἐἔξὰπο- 
 οτείλὰς τὸν μονογενῆ σοὺ υἱὸν 
 > ‘ If ef \ 
 €1C TON KOCMON Lv@ TO TIETTAANH- 
 / t e 
 MENON €TTANACTPEYH πρόβατον 
 μὴ ἀποστραφῇς ἡμᾶς τοὺς ἁμαρ- 
 τωλοὺς ἐγχειροῦντάς σον τῇ 
 lal A Ν , 4 
 φοβερᾷ ταύτῃ Kal ἀναιμάκτῳ 
 7 >? ‘ 2 ‘ so. 
 θυσίᾳ: oY γὰρ ἐπὶ Talc AiKalo- 
 , c tal , ) 
 CYNAIC ἡμῶν πεποιθότες ἐσμὲν 
 > Ν ΄ , a ye a 
 ἀλλ᾽ ἐπὶ TH ἐλέει COY τῷ ἀγαθῷ 
 
 ᾽ i x ΄ Cn ig 
 du’ οὗ τὸ γένος ἡμῶν περιποιη 
 
The Liturgy 
 
 a Ἂν 
 θείας Θεοῦ ἐπιδεομένης, καὶ 
 ἐπιστροφῆς τῶν πεπλανη- 
 2 ς ’ A 3 
 μένων, ὑγιείας τῶν ἀσθε- 
 νούντων, ἀναρρύσεως τῶν 
 > 4 ᾽ 7 
 αἰχμαλώτων, ἀναπαύσεως 
 τῶν προκεκοιμημένων πατέ- 
 pov τε καὶ ἀδελφῶν τοῦ 
 Κυρίου δεήθωμεν 
 
 « οὗ > , ε “-“ ἊΝ 
 
 Υπὲρ ἀφέσεως ἁμαρτιῶν καὶ 
 
 συγχωρήσεως πλημμελημά- 
 Tov ἡμῶν καὶ ὑπὲρ τοῦ 
 £ a ς “ > SS lA 
 ῥυσθῆναι ἡμᾶς ἀπὸ πάσης 
 θλίψεως ὀργῆς κινδύνου καὶ 
 ἀνάγκης καὶ ἐπαναστάσεως 
 ἐχθρῶν τοῦ Κυρίου δεηθῶ- 
 μεν 
 > 7 «ς Ἁ > 7 
 Exrevéorepov ὑπὲρ εὐκρασίας 
 37 Υ̓͂ > ~ 
 ἀέρων, ὄμβρων εἰρηνικῶν, 
 δρόσων ἀγαθῶν, καρπῶν εὐ- 
 7 7? τὰ Ν 
 φορίας, τελείας εὐετηρίας καὶ 
 Χ Ge) , a? 
 ὑπὲρ TOY CTEMANOY τοῦ ENIAY- 
 τοῦ τοῦ Κυρίου δεηθῶμεν 
 « Ἁ ~ , lod 4 
 
 Υπὲρ τοῦ εἰσακουσθῆναι Kal 
 
 > 7 a Ἂς 
 εὐπρόσδεκτον γενέσθαι τὴν 
 δέησιν ἡμῶν ἐνώπιον τοῦ 
 Θεοῦ καὶ τοῦ καταπεμφθῆναι 
 ἡμῖν πλούσια τὰ ἐλέη καὶ 
 τοὺς οἰκτιρμοὺς αὐτοῦ τοῦ 
 Κυρίου δεηθῶμεν 
 Τῇ 7 ᾽ 7 τ 
 
 7S παναγίας ἀχράντου ὑπερ- 
 
 ενδόξου εὐλογημένης δεσποί- 
 νης ἡμῶν θεοτόκου Kai ἀει- 
 
 of St. Fames 
 
 47 
 
 ἱκετεύομεν Kal παρακαλοῦμεν 
 Ἁ Ν ᾽ ? o ry 
 τὴν σὴν ἀγαθότητα ina μὴ 
 7 > ’, “a lal 
 γένηται εἰς κατάκριμα τῷ λαῷ 
 σου τὸ οἰκονομηθὲν ἡμῖν τοῦτο 
 Ν 7 7 > 3 
 πρὸς σωτηρίαν μυστήριον ἀλλ 
 εἰς ἐξάλειψιν ἁμαρτιῶν, εἰς 
 2 7 ~ Ν 4 
 ἀνανέωσιν ψυχῶν Kal copd- 
 των, εἰς εὐαρέστησιν τοῦ Θεοῦ 
 
 \ 5] 3 <2 Ν 
 καὶ ἐν ἐλέει καὶ 
 
 Πατρός" 
 φιλανθρωπίᾳ τοῦ μονογενοῦς 
 σου υἱοῦ μεθ᾽ οὗ εὐλογητὸς εἶ 
 σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ 
 ζωοποιῷ σου πνεύματι νῦν καὶ 
 ἀεὶ εἰς τοὺς αἰῶνας 
 ἑτέρα εὐχή 
 
 Κύριε ὁ Θεὸς ὁ κτίσας ἡμᾶς καὶ 
 ἀγαγὼν εἰς τὴν ζωὴν ταύτην, ὁ ὑποδεί- 
 ξας ἡμῖν Odoyc εἰς σωτηρίαν, 6 χαρισά- 
 μενος ἡμῖν οὐρανίων μυστηρίων ἀπο- 
 κάλυψιν καὶ θέμενος ἡμᾶς εἰς τὴν διὰ- 
 κονίὰν ταύτην ἐν TH δυνάμει τοῦ 
 παναγίου σου πνεύμάτοο᾽ €YAOKHCON 
 δέσποτα γενέσθαι HMAC διάκόνογο τῆς 
 KAINHC σου διάθήκηο, λειτουργοὺς τῶν 
 ἀχράντων σου μυστηρίων, καὶ πρόσδεξαι 
 ἡμᾶς προσεγγίζοντας τῷ ἁγίῳ σου θυ- 
 σιαστηρίῳ KATA τὸ πλήῆθοο TOY ἐλέογο 
 coy ἵνα ἄξιοι γενώμεθα τοῦ προοφέρειν 
 σοι AMPA TE Kai θγοίδο ὑπέρ τε EAYTMN 
 
 κἀὶ τῶν TOY AAOY ἀγνοημάτων καὶ δὸς 3 
 
 ἡμῖν Κύριε μετὰ παντὸς φόβου καὶ 
 συνειδήσεως καθαρᾶς προσκομίσαι σοι 
 τὴν TNEYMATIKHN ταύτην καὶ ἀναίμακτον 
 θγοίὰν ἣν προσδεξάμενος εἰς τὸ ἅγιον 
 καὶ ὑπερουράνιον καὶ νοερόν σου θυσιασ- 
 τήριον εἷς OCMHN EYMAIAC ἀντικατάπεμ- 
 ov ἡμῖν τὴν χάριν τοῦ παναγίου σου 
 πνεύματος" ναὶ ὁ Θεὸς ἐπίβλεψον ἐφ᾽ 
 
 20 
 
 25 
 
 35 
 
σι 
 
 Io 
 
 The Syrian Rite 
 
 παρθένου Μαρίας, τῶν ἁγίων 
 Ν ’ ᾽ - “ 
 καὶ μακαρίων ᾿Ιωάννου τοῦ 
 ἐνδόξου προφήτου προδρόμου 
 Ἂν a A ‘4 
 καὶ βαπτιστοῦ, τῶν θείων 
 καὶ πανευφήμων ἀποστόλων, 
 , “ la 
 Στεφάνου τοῦ πρωτοδιακό- 
 νου καὶ πρωτομάρτυρος, Μω- 
 σέως ᾿Ααρὼν ᾿ Ἡλίου ᾿Ελισ- 
 σαίου Δαβὶδ Δανιὴλ τῶν 
 προφητῶν καὶ πάντων τῶν 
 ς 4 os) ig 
 ἁγίων καὶ δικαίων μνημο- 
 νεύσωμεν ὅπως εὐχαῖς καὶ 
 πρεσβείαις αὐτῶν οἱ πάντες 
 
 ἐλεηθῶμεν 
 
 1; Καὶ ὑπὲρ τῶν προκειμένων 
 
 20 
 
 τιμίων ἐπουρανίων ἀρρήτων 
 ἀχράντων ἐνδόξων φοβερῶν 
 “ 7 ’ Ν 
 φρικτῶν θείων δώρων καὶ σω- 
 ~ ~ - 
 τηρίας τοῦ παρεστῶτος καὶ 
 , SEN « Φ 
 προσφέροντος αὑτὰ LEpEws 
 Κύριον τὸν Θεὸν ἱκετεύσωμεν 
 ὃ λαός 
 Κύριε ἐλέησον 
 
 > 
 ἐκ τρίτου 
 
 ἡμᾶς καὶ ἔπιδε ἐπὶ τὴν λογικὴν AATPEIAN 
 c “- ’ὔ Ν , > A ς 
 ἡμῶν ταύτην καὶ πρόσδεξαι αὐτὴν ὡς 
 προσεδέξω "ABEA τὰ AWpA, Νῶε τὰς 
 θυσίας, Mwcéwc Kai ᾿Αδρὼν τὰς ἱερω- 
 σύνας, DAMOYHA τὰς EipHNIKAC, Δαβὶδ 
 τὴν μετάνοιαν, ZAyaploy τὸ ByMiaMa® ὡς 
 προσεδέξω ἐκ χειρὸς τῶν ἁγίων σου 
 > , \ > οἷ , 
 ἀποστόλων τὴν ἀληθινὴν ταύτην λα- 
 τρείαν οὕτως πρύσδεξαι καὶ ἐκ χειρῶν 
 ἡμῶν τῶν ἁμαρτωλῶν τὰ προκείμενα 
 δῶρα ταῦτα ἐν τῇ χρηστότητί σου καὶ 
 δὸς γενέοθλι τὴν προοφορὰν ἡμῶν 
 εὐπρόολεκτον ἡγιδομένην ἐν Πνεύματι 
 ἈΕῚ} 3 »"»} ~ ς 4 
 ἁγίῳ eis ἐξίλασμα τῶν ἡμετέρων πλημ- 
 μελημάτων KAi τῶν TOY AAOY ἀγνοημά- 
 τῶν καὶ εἰς ἀνάπαυσιν τῶν προκεκοιμη- 
 νένων Ψυχῶν ἵνα καὶ ἡμεῖς οἱ ταπεινοὶ 
 Cue 4 Wert yetys a , 
 καὶ ἁμαρτωλοὶ καὶ ἀνάξιοι δοῦλοί σου 
 καταξιωθέντες ἀδόλως λειτουργεῖν τῷ 
 c “4 [ δὴ 
 ἁγίῳ σου θυσιαστηρίῳ λάβωμεν τὸν 
 μισθὸν τῶν πιοτῶν κἀὶ φρονίμων 
 οἰκονόμων καὶ εὕρωμεν χάριν Kal EAEOC 
 ἐν τῇ ἡμέρὰ τῇ φοβερᾷ τῆς ANTATIOAO- 
 οεώς coy τῆς δικαίας καὶ ἀγαθῆς. 
 ἑτέρα εὐχὴ τοῦ καταπετάσματος 
 Εὐχἀριοτοῦμέν cot Κύριε ὁ θεὸς 
 ἡμῶν ὅτι ἔδωκας ἡμῖν TAPPHCIAN εἶσ 
 τὴν εἴοοδον τῶν ἁγίων σου ἣν ENEKAl- 
 NICAC ἡμῖν ὁδὸν TIPOCHATON κἀὶ Z@CAN 
 AlA TOY KATATIETACMATOC THC οἀρκὸο 
 τοῦ χριστοῦ σου καταξιωθέντες οὖν 
 » Ld 5 , , ᾿ 
 εἰσελθεῖν εἰς τόπον CKHN@MATOC AOZHC 
 coy ἕοω τε γενέσθαι TOY KATATIETACMA- 
 TOC καὶ TA ἁγιὰ τῶν ἁγίων κατοπτεῦσαι 
 προσπίπτομεν τῇ σῇ ἀγαθότητι δέσ- 
 > 4, c “ > 4 1.38 ‘ 
 ποτα ἐλέησαι ἡμᾶς ἐπειδὴ EMOBO! καὶ 
 ENTPOMO! ἔομεν μέλλοντες παρεστάναι 
 Cee , ‘ ’ 
 τῷ ἁγίῳ σου θυσιαστηρίῳ καὶ προοφε- 
 pein τὴν φοβερὰν ταύτην καὶ ἀναίμακτον 
 θυσίαν ὑπὲρ τῶν ἡμετέρων ἁμαρτημά- 
 των KAl τῶν TOY AAOY ἀγνοημάτων" 
 > , iy A ‘ , A 
 ἐξαπόστειλον ὁ Θεὸς τὴν χάριν σου τὴν 
 ἀγαθὴν καὶ ἁτίδοον ἡμῶν TAC ψγχὰο καὶ 
 
Lhe Liturgy of St. Fames 49 
 
 TA CWMATA καὶ TA TINEYMATA Kal ἀλλοίω- 
 σον ἡμῶν τὰ φρονήματα πρὸς εὐσέβειαν 
 ἵνα ἐν καθαρῷ συνειδότι προσφέρωμέν 
 σοι ἔλεον εἰρήνης, BYCIAN AINECEWC. 
 ἐκφώνησις 5 
 yy 7 “- A “ “Ὁ 
 ἐλέει καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς cov υἱοῦ μεθ᾽ οὗ εὐλο- 
 x > AY A ? ᾽ a \ a , 
 γητὸς εἶ σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου πνεύματι 
 νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων 
 6 λαός 
 
 ᾿Α μήν. 10 
 
 CANAPHORA) 
 “O ἱερεύς 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 15 
 6 ἀρχιδιάκονος 
 Στῶμεν καλῶς, στῶμεν εὐλαβῶς, στῶμεν μετὰ φόβου Θεοῦ 
 Ν ,’ , “ [ ’ 3 A ) pe A 
 καὶ κατανύξεως: πρόσχωμεν τῇ ἁγίᾳ ἀναφορᾷ [ἐν] εἰρήνῃ 
 ᾧ Θεῷ προσφέρει 
 τῷ Θεῷ προσφέρειν 
 ὃ λαός 20 
 » 
 Ἔλεον εἰρήνης, θυσίαν αἰνέσεως. 
 Εἶτα 6 ἱερεὺς ἐπιφέρει τὴν εὐχὴν ταύτην 
 Καὶ τὰ περικείμενα τῇ ἱερᾷ ταύτῃ τελετῇ συμβολικῶς ἀμφιάσματα τῶν αἰνιγ- 
 μάτων ἀνακαλύψας τηλαυγῶς ἡμῖν ἀνάδειξον καὶ τὰς νοερὰς ἡμῶν ὄψεις τοῦ 
 ἀπεριλήπτου φωτὸς πλήρωσον καὶ κἀθάρλο τὴν πτωχείαν ἡμῶν ἀπὸ πάντὸς 25 
 MOAYCMOY CAPKOC Kai TINEYMATOC ἀξίαν ἀπέργασαι τῆς φοβερᾶς ταύτης καὶ φρικτῆς 
 παραστάσεως" ὅτι ὑπερεύσπλαγχνος καὶ ἐλεήμων Θεὸς ὑπάρχεις καὶ σοὶ τὴν 
 δόξαν καὶ τὴν εὐχαριστίαν ἀναπέμπομεν τῷ Πατρὶ καὶ τῷ Ὑἱῷ καὶ τῷ ἁγίῳ 
 Πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. 
 
 {THE THANKSGIVING) 30 
 Ὃ ἱερεὺς ἐκφωνεῖ 
 Ἢ ἀγάπη τοῦ Κυρίου καὶ Πατρός, ἡ χάρις τοῦ Κγρίογ καὶ 
 [Υἱοῦ] KAI ἡ κοινωνίὰ καὶ ἡ λωρεὰ τοῦ Arioy Πνεύματοο εἴη μετὰ 
 πάντων ἡμῶν 
 
 E 
 
én 
 
 10 
 
 15 
 
 20 
 
 28 
 
 20 
 
 50 The Syrian Rite 
 
 6 λαός 
 Kai μετὰ τοῦ πνεύματος coy 
 6 ἱερεύς 
 "Ἄνω σχῶμεν τὸν νοῦν καὶ τὰς KAPAIAC 
 [ὃ λαός 
 Ἔχομεν πρὸς τὸν Κύριον 
 ὃ ἱερεύς 
 Eyyapictticamen τῷ Κγρίῳ] 
 ὃ λαός 
 "AZION καὶ δίκαιον 
 εἶτα ἐπεύχεται ὃ ἱερεὺς οὕτως 
 ‘As ἀληθῶς ἄξιόν Ect καὶ δίκαιον, πρέπον τε καὶ ὀφειλόμενον 
 σὲ δἰνεῖν Cé ὑμνεῖν σὲ εὐλογεῖν σὲ προσκυνεῖν σὲ δοξολογεῖν 
 σοὶ eYyapicTeiN τῷ πάρης κτίοεως ὁράτῆς TE κἂὶ ἀοράτου 
 δημιουργῷ, τῷ θησαυρῷ τῶν αἰωνίων ἀγαθῶν, τῇ πηγὴ τῆς 
 ζωῆς καὶ τῆς ἀθανασίας, τῷ πάντων θεῷ καὶ δλεοπότη, ὃν 
 ὑμνοῦσιν οἱ OYPANO! καὶ οἱ οὐρὰνοὶ τῶν οὐράνῶν Kal πᾶοὰ ἡ δύ- 
 NAMIC AYT@N, ἥλιός TE Kal σελήνη καὶ πᾶς ὁ τῶν ACTPWN χορός, 
 ri θάλδοοὰ κἀὶ πάντὰ τὰ EN οὐτοῖο, “᾿Ιερογοδλὴμ ἡ ἐπουράνιος 
 πὰνήγυριο, EKKAHCIA πρωτοτόκων ἀπογεγράμμένων ἐν τοῖς οὐρὰ- 
 νοῖς, TINEYMATA AIKAION καὶ προφητῶν, ψυχὰὶ μαρτύρων καὶ 
 
 > 7 
 
 ἀποστόλων, ἄγγελοι ἀρχάγγελοι θρόνοι KYPIOTHTEC Apyal TE Kal 
 €Zoycial Kal λγνάμειο φοβεραί, χερουβὶμ τὰ πολυόμματα Kal τὰ 
 ἑξαπτέρυγα cepadim ἃ τοῖς MEN λγεὶ πτέρυξι KATAkAAYTITE! τὰ 
 πρόοσρωπὰ ἑαυτῶν, τοῖς δὲ Aycl τοὴς πόλδο KAl Talc AYCIN ἱπτά- 
 MENA κέκραγεν ἕτερος πρὸς TON ἕτερον ἀκαταπαύστοις στόμασιν, 
 ἀσιγήτοις δοξολογίαις 
 ἐκφώνησις 
 τὸν ἐπινίκιον ὕμνον τῆς μεγάλοπρεποῦο gov λόξης λαμπρᾷ 
 τῇ φωνῇ ἄδοντα βοῶντα δοξολογοῦντα KekparoTa Kal λέγοντὰ 
 ὃ λαός 
 
 “Ἅγιος ἅγιος ἅγιος Κύριε οἀδδδώθ 
 
The Liturgy of St. Fames 51 
 
 Wy ne n a 
 
 πληρῆς ὁ οὐρανὸς καὶ ἡ γῆ τῆς λόξης σου 
 c A ens ~ e ’ 
 ὡοὰννὰ ὁ ἐν τοῖς ὑψίστοις 
 > , & 3 t > > , " 
 εὐλογημένος ὃ ἐρχόμενος ἐν ὀνόματι Κυρίου 
 @CANNA ὁ ἐν τοῖς ὑὕψίοτοις 
 ὃ ἱερεὺς σφραγίζων τὰ δῶρα λέγει 
 “ "ἣν a a aU Ν ’ « - ’ 
 Aytos εἶ, BACIAEY τῶν δἰώνων καὶ πάσης ἁγιωσύνης κύριος 
 \ ie e ἃ « - eX « 4 « ~~ 
 καὶ δοτήρ, ἅγιος Kal ὁ μονογενής cov υἱὸς ὁ κύριος ἡμῶν 
 ᾿Ιησοῦς Χριστὸφ A’ οὗὅἨ τὰ TANTA ἐποίησας, ἅγιον δὲ καὶ τὸ 
 πνεῦμά σου τὸ πανάγιον τὸ ἐρεγνῶν τὰ πᾶντὰ KAI TA BAGH 
 σου τοῦ Θεοῦ ἅγιος εἶ παντοκράτορ παντοδύναμε ἀγαθὲ 
 vi BA « ἈΝ 4 ‘\ Ν ’ Ν 
 oBepe εὐὔσπλαγχνε, ὁ συμπαθὴς μάλιστα περὶ τὸ πλάσμα τὸ 
 σόν, ὁ ποιήσας ἀπὸ γῆς ἄνθρωπον KAT εἰκόνὰ σὴν KAl ὁμοίωσιν, 
 € ’ > Sond A ~ 4 3 ‘2 
 ὁ χαρισάμενος αὐτῷ τὴν τοῦ παραδείσου ἀπόλαυσιν, παρα- 
 4 μὴ Ν ) 4 Ν 3 7 ~ ᾽ τ» 
 βάντα δὲ τὴν ἐντολήν σου καὶ ἐκπεσόντα τοῦτον οὐ παρεῖδες 
 οὐλὲ ἐγκἀτέλιπες ἀγαθὲ GAN ἐπαίδευσας αὐτὸν ὡς εὔσπλαγχνος 
 Ua +) ve Ὁ Ν A 7 2 VA ᾽ Ν Q 
 πατήρ, ἐκάλεσας αὐτὸν διὰ νόμου, ἐπαιδαγώγησας αὐτὸν διὰ 
 τῶν προφητῶν" ὕστερον AE αὐτὸν τὸν ΜονΟΓΕΝΗ͂ σοὺ Υἱὸν τὸν 
 , « ~ } ~ ἊΝ ΕΣ ᾿ > \ , e 
 κύριον ἡμῶν ᾿Ιησοῦν Χριστὸν ἐξλπέοτειλδο εἰς TON KOCMON INA 
 » \ ΝΥ Ww > 4 Ἁ ᾽ ΝΣ d 4 ἃ Ν > 
 ἐλθὼν τὴν σὴν ἀνανεώσῃ Kal dveyeipn εἰκόνα: ὃς κατελθὼν ἐκ 
 ΄. ΕῚ n~ 4 A 3 ᾽ὔ ε iA Ν 4 ~ 
 τῶν οὐρανῶν καὶ σαρκωθεὶς ἐκ Πνεύματος ἁγίου καὶ Mapias τῆς 
 » \ , ͵ a > , , 
 παρθένου καὶ θεοτόκου cyNANAacTpadelc TE τοῖς ἀνθρώποιο πάντα 
 ὠκονόμησε πρὸς σωτηρίαν τοῦ γένους ἡμῶν, μέλλων δὲ τὸν ἑκού 
 ¢ μη ρ ηρίαν Ύ ς ἡμῶν, μ € τὸν ἑκού- 
 \ Ν ὯΝ ~ 7 « ᾽ 4 € Ni « “~ 
 σιον καὶ ζωοποιὸν διὰ σταυροῦ θάνατον ὁ ἀναμάρτητος ὑπὲρ ἡμῶν 
 τῶν ἁμαρτωλῶν καταδέχεσθαι, ἐν TH νΥκτὶ ἡ πὰρελίλοτο, μᾶλλον 
 Ν ‘ ' ς na a , a 
 δὲ EAYTON πὰρεδιδουὺ, ὑπὲρ τῆς TOY κόομου ζωῆς Kal σωτηρίας 
 εἶτα 6 ἱερεὺς τῇ χειρὶ τὸν ἄρτον κατασχὼν λέγει 
 \ Ν. 32, ) Ν “ ε 7 Ν ᾽ 7 Ν 3 - \ 
 λαβὼν τὸν ἄρτον ἐπὶ τῶν ἁγίων Kal ἀχράντων Kal ἀμώμων καὶ 
 > 4 > ~ ~ > , > ‘ > ‘ A .) 
 ἀθανάτων αὐτοῦ χειρῶν, ἀναβλέψας εἶς τὸν OYPANON καὶ ἀνα- 
 \ a A ͵ , 
 δείξας σοὶ τῷ Θεῷ καὶ Πατρί, eyyapictHcac ἁγιάσας KAAcAC 
 EAWKE τοῖο ἁγίοις αὐτοῦ μἀθητδῖς καὶ ἀποστόλοις εἰπών 
 λέγουσιν οἱ διάκονοι 
 Εἰς ἄφεσιν ἁμαρτιῶν καὶ εἰς ζωὴν αἰώνιον 
 
 E 2 
 
 én 
 
 _ 
 
 5 
 
 20 
 
 39 
 
52 The Syrian Rite 
 
 εἶτα ἐκφωνεῖ 
 Λάβετε φάγετε᾽ τοῦτό μοὺ ἐοτὶ τὸ cma τὸ ὑπὲρ ὑμῶν κλώ- 
 MENON καὶ AIAOMENON εἰς ἄφεσιν ἁμαρτιῶν 
 ὃ λαός 
 5 ᾿Αμήν 
 εἶτα λαμβάνει τὸ ποτήριον καὶ λέγει καθ᾽ ἑαυτόν 
 ὡοδύτως μετὰ τὸ δειπνεῖοδι λαβὼν τὸ ποτήριον καὶ κεράσας ἐξ 
 οἴνου καὶ ὕδατος καὶ ἀναβλέψδο εἰς τὸν OYpANON, ἀναδείξας σοὶ 
 τῷ Θεῷ καὶ Πατρί, eyyapicticac ἁγιάσας εὐλογήσας πλήσας 
 10 Πνεύματος ἁγίου ἔλωκε τοῖς ἁγίοις καὶ μακαρίοις αὐτοῦ μαθη- 
 ταῖς εἰπὼν 
 [εἶτα ἐκφωνεῖ] 
 Tliete ἐξ δὐτοῦ πάντες᾽ τοῦτό MOY ἐοτὶ TO ἀἷμὰ τὸ τῆς κλινϊς 
 λιάὰθήκηο τὸ ὑπὲρ ὑμῶν καὶ πολλῶν ἐκχεόμενον καὶ διαδιδόμενον 
 15 εἰς ἄφεοιν AMAPTION 
 ὃ λαός 
 ᾿Αμήν 
 ὃ ἱερεύς 
 τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνηοιν" δοάκις γὰρ ἂν ἐσθίητε 
 2. τὸν ἄρτον τοῦτον KAI τὸ ποτήριον τοῦτο πίνητε, τὸν θάνατον 
 
 4 , 
 
 τοῦ υἱοῦ τοῦ ἀνθρώπου KatarréAAeTe καὶ τὴν ἀνάστασιν αὐτοῦ 
 ὁμολογεῖτε ἄχρις οὗ ἔλθη 
 λέγουσιν ot διάκονοι 
 Πιστεύομεν καὶ ὁμολογοῦμεν 
 25 ὃ λαός 
 Τὸν θάνατόν cov Κύριε katarréAAomeN καὶ τὴν ἀνάστασίν 
 σου ὁμολογοῦμεν. 
 
 (ΤΗΕ INVOCATION > 
 ε ε x > > UA 
 O ἱερεὺς ἐπισυνάπτει εὐχήν 
 
 30 Μεμνημένοι οὖν καὶ ἡμεῖς of ἁμαρτωλοὶ τῶν ξωοποιῶν αὐτοῦ 
 παθημάτων, τοῦ σωτηρίου σταυροῦ καὶ τοῦ θανάτου καὶ τῆς 
 ταφῆς καὶ τῆς τριημέρου ἐκ νεκρῶν ἀναστάσεως καὶ τῆς εἰς 
 οὐρανοὺς ἀνόδου καὶ τῆς ἐκ δεξιῶν σου τοῦ Θεοῦ καὶ Πατρὸς 
 
The Liturgy of St. Fames 53 
 
 καθέδρας καὶ τῆς δευτέρας ἐνδόξου καὶ φοβερᾶς αὐτοῦ παρουσίας 
 ὅταν ἔλθη μετὰ δόξης KPINAl Z@NTAC Kal νεκρούς, ὅταν μέλλῃ 
 3 , ς / \ Neo > a a ~ 
 ATTOAIAONAL EKACT@ KATA TA ἔργὰ δύτοῦ᾽ φεῖολι ἡμῶν Κύριε 6 θεὸς 
 ἡμῶν, μᾶλλον δὲ κατὰ τὴν εὐσπλαγχνίαν αὐτοῦ προσφέρομέν 
 ? Ν Ἂν ’ \ ᾽ ’ ’ 
 σοι δέσποτα τὴν φοβερὰν ταύτην καὶ ἀναίμακτον θυσίαν 
 δεόμενοι ἵνα μὴ KATA τὰς AMAPTIAC ἡμῶν TIOIHCHC μεθ᾽ ἡμῶν 
 MHAE KATA τὰς ἀνομίδο ἡμῶν ANTATIOAWCHC ἡμῖν ἀλλὰ KATA 
 τὴν CHN ἐπιείκειαν καὶ ἄφατόν σου φιλανθρωπίαν ὑπερβὰς καὶ 
 ἐξάλείψδο τὸ KAO ἡμῶν χειρόγραφον τῶν σῶν ἱκετῶν χαρίσῃ 
 aN \ 2 7 ‘ +7 »: ΄ αν" \ 3 
 ἡμῖν τὰ ἐπουράνια καὶ αἰώνιά σου δωρήματα ἃ ὀφθαλμὸς οὐκ 
 ἡ \ 3 3 3: ee Ben | ' , 3 2 fi 
 εἰδε KAl OYL οὐκ HKOYCE Kal ἐπὶ KApAIAN ἀνθρώπου οὐκ ἀνέβη, 
 a e ' c \ in) > AE: \ Ν ΣΟΥ ΓΝ \ \ 
 ἃ HToIMacac ὃ Θεὸς τοῖς ἀγὰπῶοι σε, Kal μὴ Ov ἐμὲ Kal διὰ 
 τὰς ἐμὰς ἁμαρτίας ἀθετήσῃς τὸν λαὸν φιλάνθρωπε Κύριε 
 
 ὃ ἱερεὺς ἐκ τρίτου 
 
 ε > 
 
 Ὃ yap λαός cov καὶ ἡ ἐκκλησία σου ἱκετεύει σε 
 ὃ λαός 
 ᾿Ελέηοον ἡμᾶς Κύριε ὁ Θεὸς ὁ πατὴρ ὃ πὰντοκράτωρ 
 πάλιν λέγει ὃ ἱερεύς 
 > ~ A c 
 Endénoov ἡμᾶς ὁ Θεὸς ὁ παντοκράτωρ, ἐλέησον ἡμᾶς ὁ Θεὸς 
 ε \ ε a On ΤΩ € oa ς \ \ \ , 3 , \ 
 O CWTHP ἡμῶν; EAEHCON HMAC. O Θεὸς κἀτὰ TO μέγὰ ἔλεός COY Kal 
 > ’ EO ~ ΡΞ ΟῚ \ ? ~ ~ \ 
 ἐξαπόοτειλον Eh ἡμᾶς Kal ἐπὶ τὰ προκείμενα δῶρα ταῦτα τὸ 
 πνεῦμά COY τὸ πανάγιον 
 εἶτα κλίνας τὸν αὐχένα λέγει 
 τὸ κύριον καὶ ζωοποιόν, τὸ σύνθρονόν σοι τῷ Θεῷ καὶ Πατρὶ 
 \ a A [An Ἂς “ ὡς « ’ Si 
 καὶ τῷ μονογενεῖ σου vid, τὸ συμβασιλεῦον, τὸ ὁμοούσιόν τε 
 ὶ id ὃ λαλῆ ἐν νόμῳ καὶ προφηταῖς καὶ τῇ καινῇ 
 καὶ συναΐδιον, τὸ λαλῆσαν ἐν νόμᾳ προφηταῖς ἢ καινῇ 
 é θή ἊΣ βὰ ἴδ ~ 3 \ Ἂν - 
 σου διαθήκῃ, τὸ καταβὰν ἐν εἴδει περιστερᾶς ἐπὶ τὸν κύριον 
 ἡμῶν ᾿Ιησοῦν Χριστὸν ἐν τῷ ᾿Ιορδάνῃ ποταμῷ Kai μεῖναν ἐπ᾽ 
 AYTON, τὸ καταβὰν ἐπὶ τοὺς ἁγίους σου ἀποστόλους ἐν εἴδει 
 2: “ 2 “A € ’ὔ “ « 7 Nd 06 Si \ 
 πυρίνων γλωσσῶν ἐν τῷ ὑπερῴῳ τῆς ἁγίας Kal ἐνδόξου Σιὼν 
 
 ἐν τῇ ἡμέρᾳ τῆς ἁγίας πεντηκοστῆς 
 
 en 
 
 se) 
 
 20 
 
 25 
 
 30 
 
σι 
 
 Io 
 
 HF 
 
 30 
 
 54 The Syrian Rite 
 
 καὶ ἀνιστάμενος λέγει καθ᾽ ἑαυτόν 
 αὐτὸ τὸ Πνεῦμά σου τὸ πανάγιον κατάπεμψον δέσποτα ἐφ᾽ 
 ἡμᾶς καὶ ἐπὶ τὰ προκείμενα ἅγια δῶρα ταῦτα 
 ἐκφώνησις 
 ε ’ ἣν 
 
 ef ᾽ ~ A - A Ne: ’ ᾽ ~ - 
 iva ἐπιφοιτῆσαν TH ayia Kal ἀγαθῇ καὶ ἐνδόξῳ αὐτοῦ παρουσίᾳ 
 
 7 
 
 ἁγιάσῃ Kal ποιῇ τὸν μὲν ἄρτον τοῦτον σῶμα ἅγιον Χριστοῦ 
 
 6 λαός 
 ᾿Αμήν 
 ὃ ἱερεὺς ἐκφωνεῖ 
 ‘ Ν ? “ 4» ?, ~ 
 καὶ τὸ ποτήριον τοῦτο αἷμα τίμιον Χριστοῦ 
 
 ὃ λαός 
 
 ᾽ 
 
 Αμήν 
 
 εἶτα λέγει καθ᾽ ἑαυτὸν ἱστάμενος 
 .“ , ~ ΄ ᾽ » ᾿ὔ ᾽ » 
 ἵνα γένηται πᾶσι τοῖς ἐξ αὐτῶν μεταλαμβάνουσιν εἰς ἄφεσιν 
 ε ΄“ἢ Ν ᾽ ἈΝ +37 ᾽ « A ~ Ν 7 
 ἁμαρτιῶν Kal εἰς ζωὴν αἰώνιον, εἰς ἁγιασμὸν ψυχῶν καὶ σωμά- 
 ᾽ ay ~ “"Ἵ 
 Tov, εἰς καρποφορίαν ἔργων ἀγαθῶν, εἰς στηριγμὸν τῆς ἁγίας 
 σου καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας ἣν ἐθεμελίωοὰδς ἐπὶ 
 THN πέτρὰν τῆς πίστεως ἵνα TIYAal ἅλογ μὴ KATICYYCWCIN aYTHC, 
 ῥνόμενος αὐτὴν ἀπὸ πάσης αἱρέσεως καὶ CKANAAAWN τῶν ἐργὰ- 
 , \ > U 7 ᾽ Ν , al , 
 
 Ζομένων THN ANOMIAN, διαφυλάττων αὐτὴν μέχρι τῆς ογντελείδο 
 
 TOY AIMNOC, 
 
 {THE INTERCESSION > 
 
 Kai ἐπικλιθεὶς λέγει 
 
 IIpoopépopév σοι δέσποτα καὶ ὑπὲρ τῶν ἁγίων σου τόπων 
 ΠῚ ἐδόξ a 6 4 ~ ~ δὴ A) V4 
 ods ἐδόξασας TH θεοφανείᾳ τοῦ χριστοῦ σου καὶ TH ἐπιφοιτήσει 
 τοῦ παναγίου σου πνεύματος, προηγουμένως ὑπὲρ τῆς ἁγίας 
 
 A 9 4 Ν “" Ν “ ~ > i= 4 € Q 
 καὶ ἐνδόξου Σιὼν τῆς μητρὸς πασῶν τῶν ἐκκλησιῶν᾽ Kai ὑπὲρ 
 τῆς κατὰ πᾶσαν τὴν οἰκουμένην ἁγίας σου καθολικῆς καὶ 
 ? “ ’ id a 7 \ ~ ‘ \ a 
 ἀποστολικῆς ἐκκλησίας" πλουσίας Kal νῦν τὰς λωρεὰς TOY 
 
 παναγίου σου πνεύματος ἐπιχορήγηοον αὐτῇ δέσποτα 
 
The Liturgy of St. Fames 55 
 
 Μνήσθητι Κύριε καὶ τῶν ἐν αὐτῇ ἁγίων πατέρων ἡμῶν καὶ 
 ᾽ fe ~ 3 ’ a , ? b] 4 > t 
 ἐπισκόπων τῶν ἐν πάσῃ TH οἰκουμένῃ ὀρθοδόξως ὀρθοτομούντων 
 τὸν λόγον τῆς σῆς AAHOEIAC 
 Μνήσθητι Κύριε κατὰ τὸ πλῆθος τοῦ ἐλέους σου καὶ τῶν 
 οἰκτιρμῶν σου καὶ ἐμοῦ τοῦ ταπεινοῦ καὶ ἀχρείου δούλου σου 
 Χ “ \ [4 Pe ͵ , ᾽’ Ν 
 Καὶ τῶν τὸ ἅγιον COY BYCIACTHPION κυκλούντων διακόνων καὶ 
 4 ’ ta} 4 > » ᾽ “Ὄ A 7 
 χάρισαι αὐτοῖς βίον ἄμεμπτον, ἄσπιλον αὐτῶν τὴν διακονίαν 
 φύλαξον καὶ Badmoyc ἀγαθοὺς περιποίηοσδι 
 Μνήσθητι Κύριε τῆς ἁγίας τοῦ Θεοῦ πόλεως καὶ τῆς 
 βασιλευούσης, πάσης πόλεως καὶ χώρας καὶ τῶν ὀρθοδόξῳ 
 3 Ker ρ ¢ 
 ᾽’ ᾽ A 2 ᾽ A S eee \ Ψ 7 3 “ 
 πίστει οἰκούντων ἐν αὐταῖς, εἰρήνης καὶ ἀσφαλείας αὐτῶν 
 Μνήσθητι Κύριε τῶν εὐσεβεστάτων καὶ φιλοχρίστων ἡμῶν 
 βασιλέων, τῆς εὐσεβοῦς καὶ φιλοχρίστου βασιλίσσης, παντὸς 
 τοῦ παλατίου καὶ τοῦ στρατοπέδον αὐτῶν καὶ τῆς οὐρανόθεν 
 7 Ν ’ὔ be 2 an σ \ n ‘ 
 βοηθείας και νίκης αὕτων EmiAaBoy ὉΠΛΟῪ KAI θυρεοῦ Kal 
 > , 2 ν UJ > ~ [ , ᾽ “2. 7 A 
 ANACTHO! εἰς τὴν BOHOEIAN αὐτῶν, ὑπόταξον αὐτοῖς πάντα τὰ 
 πολεμικὰ καὶ βάρβαρα ἔθνη τὰ TOYC TOAEMOYC θέλοντα, 
 <7 ᾽ ~ δ ’ a ν \ (= , ͵ 
 ῥύθμισον αὐτῶν τὰ βουλεύματα ina ἤρεμον καὶ HCYYION BION 
 AIAT@MEN ἐν TIACH EYCEBEIA κἀὶ σεμνότητι 
 Μνήσθητι Κύριε πλεόντων ὁδοιπορούντων ξενιτευόντων χρισ- 
 τιανῶν, τῶν ἐν δεσμοῖς, τῶν ἐν φυλακαῖς, τῶν ἐν αἰχμαλωσίαις 
 καὶ ἐξορίαις, τῶν ἐν μετάλλοις καὶ βασάνοις καὶ πικραῖς δουλείαις 
 ὄντων πατέρων καὶ ἀδελφῶν ἡμῶν 
 Μνήσθητι Κύριε τῶν νοσούντων καὶ καμνόντων καὶ τῶν ὑπὸ 
 πνευμάτων ἀκάθάρτων ἐνοχλογμένων, τῆς παρὰ τοῦ Θεοῦ 
 ταχείας ἰάσεως αὐτῶν καὶ σωτηρίας 
 Μνήσθητι Κύριε πάσης ψυχῆς Χριστιανῆς θλιβομένης καὶ 
 - ) - Ν 7 ~ ~ ) 7 
 καταπονουμένης, ἐλέους καὶ βοηθείας σου τοῦ Θεοῦ ἐπιδεομένης, 
 καὶ ἐπιστροφῆς τῶν πεπλανημένων 
 Μνήσθητι Κύριε τῶν κοπιώντων καὶ διακονούντων ἡμῖν 
 πατέρων καὶ ἀδελφῶν ἡμῶν διὰ τὸ ὄνομά σου τὸ ἅγιον 
 
 Λλνήςθητι Κύριε πάντων εἰς Aradon, πάντας ἐλέησον δέσ- 
 
 Io 
 
 20 
 
 25 
 
 30 
 
56 The Syrian Rite 
 
 A CoA Va ϑὲν ἴω Q Ψ ν “ ~ 
 ποτα, πᾶσιν ἡμῖν διαλλάγηθι, εἰρήνευσον τὰ πλήθη τοῦ λαοῦ 
 ZA, Ἂν 7 lA \ 7 
 σου, διασκέδασον τὰ σκάνδαλα, KaTdpynoov τοὺς πολέμους, 
 παῦσον τὰ σχίσματα τῶν ἐκκλησιῶν καὶ τὰς τῶν αἱρέσεων 
 ) iA » A 4 ” : an ἈΝ Ἂς 
 ἐπαναστάσεις, κατάλυσον τὰ φρυάγματα τῶν ἐθνῶν, τὴν σὴν 
 Ee. ΗΝ Ἁ X\ ᾽ tA 7 « “ c \ c \ 
 5 εἰρήνην καὶ τὴν σὴν ἀγάπην χάρισαι ἡμῖν ὁ Θεὸς ὃ οὠτὴρ 
 ἡμῶν ἡ ἐλπὶς πάντων τῶν περάτων τῆς γῆς 
 Μνήσθητι Κύριε εὐκρασίας ἀέρων, ὄμβρων εἰρηνικῶν, δρόσων 
 ἀγαθῶν, καρπῶν εὐφορίας καὶ τοῦ οτεφάνογ TOY ἐνιδυτοῦ THC 
 χρηοτότητόος coy’ οἱ γὰρ ὀφθάλμοὶ πάντων εἰς οὲ ἐλπίζογοι Kal 
 10 CY δίδως τὴν τροφὴν αὐτῶν ἐν εὐκδιρίᾷ, ἀνοίγειο οὐ τὴν χεῖρά 
 COY Kal ἐμπιπλᾶο πᾶν ZOON εὐδοκίδο 
 Μνήσθητι Κύριε τῶν καρποφορούντων καὶ καλλιεργούντων 
 ἐν ταῖς ἁγίαις σου ἐκκλησίαις καὶ μεμνημένων τῶν πενήτων 
 χηρῶν ὀρφανῶν ξένων καὶ ἐπιδεομένων καὶ πάντων τῶν ἐντει- 
 15 λαμένων ἡμῖν τοῦ μνημονεύειν αὐτῶν ἐν ταῖς προσευχαῖς 
 Ἔτι μνησθῆναι καταξίωσον Κύριε καὶ τῶν τὰς προσφορὰς 
 ταύτας προσενεγκάντων ἐν τῇ σήμερον ἡμέρᾳ ἐπὶ τὸ ἅγιόν σου 
 θυσιαστήριον καὶ ὑπὲρ ὧν ἕκαστος προσήνεγκεν ἢ κατὰ διάνοιαν 
 ἔχει καὶ τῶν ἀρτίως σοι ἀνεγνωσμένων 
 5 Et μνησθῆναι καταξίωσον τῶν AT οἰῶνόο σοι εὐαρεστησάν- 
 των κατὰ γενεὰν καὶ γενεὰν ἁγίων πατέρων πατριαρχῶν προ- 
 “ ᾽ vA 7 « ~ 7 c Sy 
 φητῶν ἀποστόλων μαρτύρων ὁμολογητῶν διδασκάλων ὁσίων, 
 παντὸς πνεύματος AlKaloy ἐν πίστει τοῦ Χριστοῦ σου τετελειω- 
 μένου 
 25. Χαῖρε KEXAPITWMENH, ὁ Κύριος μετὰ cof’ εὐλογημένη οὐ ἐν 
 ryNalZl Kal εὐλογήμενοο ὁ καρπὸς τῆς κοιλίδο coy ὅτι σωτῆρα 
 ἔτεκες τῶν ψυχῶν ἡμῶν 
 
 x 2 
 
 Ὃ ἀρχιδιάκονος λαμβάνει τὰ ὃ ἱερεὺς ἐκφωνεῖ 
 
 AINTYXA ΤΩΝ ZQNTQN ᾿Εξαιρέτως τῆς παναγίας ἀ- 
 
 30 οἱ διάκονοι χράντου ὑπερευλογημένης δεσ- 
 Μνήσθητι Κύριε ὁ θεὸς ἡμῶν ποίνης ἡμῶν θεοτόκου καὶ 
 
 (The Names?) ἀειπαρθένου Μαρίας 
 
The Liturgy of St. Fames ἘΠ 
 
 4 > 
 
 6 ἱερεὺς ἐπικλινόμενος λέγει 
 
 τοῦ ἁγίου ᾿Ιωάννου ἐνδόξου προφήτου προδρόμου καὶ βαπτιστοῦ, 
 τῶν ἁγίων ἀποστόλων Πέτρου καὶ Παύλου ᾿Ανδρέου ᾿Ιακώβου 
 ᾿Ιωάννου Φιλίππου Βαρθολομαίου Θωμᾶ Θαδδαίου Ματθαίου 
 ᾿Ιακώβου Σίμωνος ᾿Ιούδα Ματθίου: Μάρκου Λουκᾶ τῶν εὐ- 
 αγγελιστῶν: τῶν ἁγίων προφητῶν πατριαρχῶν δικαίων: τοῦ 
 ἁγίου Στεφάνου τοῦ πρωτοδιακόνου καὶ πρωτομάρτυρος" πάντων 
 τῶν ἀπ᾽ αἰῶνος ἁγίων cou: οὐχ ὅτι ἡμεῖς ἐσμὲν ἄξιοι μνημονεύειν 
 τῆς ἐκείνων μακαριότητος ἀλλ᾽ ἵνα καὶ αὐτοὶ παρεστῶτες τῷ 
 φοβερῷ καὶ φρικτῷ σου βήματι ἀντιμνημονεύσωσι τῆς ἡμῶν 
 ἐλεεινότητος KAI εὕρωμεν χάριν Kal ἔλεος ἐνώπιόν σου Κύριε εἰς 
 εὔκδιρον BOHOEIAN 
 
 Μνήσθητι Κύριε ὁ θεὸς τῶν πνεγμάτων Kal TIACHC Ἵοἀρκὸς 
 ὧν ἐμνήσθημεν καὶ ὧν οὐκ ἐμνήσθημεν ὀρθοδόξων ἀπὸ “ABeA 
 TOY AiKAloy μέχρι τῆς σήμερον ἡμέρας" αὐτὸς ἐκεῖ αὐτοὺς ἀνά- 
 παυσον ἐν χὠρὰ Ζώντων, ἐν TH BaciAEia coy, ἐν τῇ τρυφῇ τοῦ 
 παραδείσου, ἐν τοῖς κόλποιο ᾿Αβρδὰμ καὶ ᾿Ισαὰκ καὶ ᾿Ιακὼβ 
 τῶν ἁγίων πατέρων ἡμῶν, ὅθεν ἀπέλρὰ ὀλύνη AYTIH Kal οτενάγμόο, 
 ἔνθα ἐπισκοπεῖ τὸ φῶς τοῦ προοώπογ coy Kal καταλάμπει διὰ 
 παντός 
 
 Ἡμῶν δὲ τὰ τέλη τῆς ζωῆς χριστιανὰ καὶ εὐάρεστα καὶ 
 
 λέγει ὃ πρωταδιάπονος ἀναμάρτητα ἐν εἰρήνῃ κατεύ- 
 
 Καὶ ὑπὲρ εἰρήνης καὶ εὐὖ- Ovvov Κύριε Κύριε, ἐπιογνάγων 
 
 σταθείας παντὸς κόσμου καὶ ἡμᾶς ὑπὸ τοὺς πόδας τῶν 
 
 τῶν ἁγίων τοῦ Θεοῦ ἐκκλη- ἐκλεκτῶν σου ὅτε θέλεις καὶ 
 
 σιῶν καὶ ὑπὲρ ὧν ἕκαστος ὧς θέλεις, μόνον χωρὶς αἰσ- 
 
 προσήνεγκεν ἢ κατὰ διά. χύνης καὶ παραπτωμάτων 
 
 νοιαν ἔχει καὶ τοῦ περι- Διὰ τοῦ μονογενοῦς σου υἱοῦ, 
 
 =~ on , x ~ ~ \ ~ 
 εἐστῶτος λαοῦ Kal πάντων κυρίου δὲ τοῦ θεοῦ καὶ σωτῆρος 
 
 10 
 
 20 
 
 [Ὁ 
 or 
 
 Ἢ x cas Ὧ a Xe a, SUES 
 καὶ πασῶν ἡμῶν ᾿]ησοῦ Χριστοῦ" αὐτὸς 3° 
 
 ὃ λαός γάρ ἐστιν ὁ μόνος ἀναμάρτητος 
 
 Καὶ πάντων καὶ πασῶν. φανεὶς ἐπὶ τῆς γῆς 
 
The Syrian Rite 
 
 ὃ ἱερεὺς ἐκφωνεῖ 
 
 δι᾿ ὃν καὶ ἡμῖν καὶ αὐτοῖς ὡς ἀγαθὸς καὶ φιλάνθρωπος 
 
 ὃ λαός 
 
 ~ Ν 
 ἄνες ἄφες συγχώρησον ὁ Θεὸς τὰ παραπτώματα ἡμῶν τὰ 
 
 ε ΄ Nos ΄ Ἂς ΄ Nie SNC Ἢ 3 , 
 5 €KOUGLA, THA ἀκούσια, TA EV γνώσει Και TA EV αγνοιᾳᾷ 
 
 ὃ ἱερεύς 
 
 An ΄ σε Ὡς 
 χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου 
 
 ᾿Ξ - > a 7 
 υἱοῦ μεθ᾽ οὗ εὐλογητὸς εἶ Kal δεδοξασμένος σὺν τῷ παναγίῳ 
 
 We) a \ a ΄ a δ SS Nara \ 
 Και ἀγαθῷ Και ζωοποιῷ σου TVEVLATL νυν Και ἄξει Και ELS TOUS 
 
 το αἰῶνας τῶν αἰώνων 
 
 ὃ λαός 
 
 {THE LORD’S PRAYER) 
 
 “O ἱερεύς 
 
 15 Εἰρήνη πᾶσιν 
 ὃ λαός 
 
 Καὶ τῷ πνεύματι σοῦ 
 
 ὃ ἀρχιδιάκονος λέγει 
 "Ev 
 20 εἰρήνῃ τοῦ Κυρίου δεηθῶμεν 
 
 Ν Ψ \ Ν ) 
 
 καὶ ἔτι διὰ παντὸς ἐν 
 ὃ λαός 
 
 Κύριε ἐλέησον 
 «ς Ν “ , ‘ 
 Υπὲρ τῶν προσκομισθέντων καὶ 
 ἁγιασθέντων τιμίων ἐπουρα- 
 ἀρρήτων 
 ἐνδόξων φοβερῶν φρικτῶν 
 
 νίων ἀχράντων 
 
 ΄- 
 on 
 
 z 7 iA “ “ 
 θείων δώρων Κυρίῳ τῷ θεῷ 
 ἡμῶν δεηθῶμεν 
 
 “Oras Κύριος ὁ θεὸς ἡμῶν ὁ 
 ’ ᾽ A ; Ν, 
 30 προσδεξάμενος αὐτὰ εἰς τὸ 
 
 ἅγιον καὶ ὑπερουράνιον νοε- 
 
 ᾿ r 
 
 ὃ ἱερεὺς ἐπεύχεται 
 
 Ὃ θεὸς Kal πατὴρ τοῦ κυρίου 
 καὶ θεοῦ καὶ σωτῆρος ἡμῶν ᾿ἴη- 
 coy Χριοτοῦ, ὁ meradanymoc 
 Κύριοο, ἡ μακαρία φύσις, ἡ 
 ἄφθονος ἀγαθότης, ὁ πάντων 
 θεὸς καὶ Δεοπότηο, ὃ ὧν EYAO- 
 γητὸς εἷς τούς AIMNAC, ὁ KAOH- 
 MENOC ἐπὶ τῶν χερουβὶμ καὶ 
 δοξαζόμενος ὑπὸ τῶν σερα- 
 pip, ᾧ πδρεοτήκδοι χίλιδι χιλι- 
 AAEC κἀὶ μύριδι Myplddec ἁγίων 
 ἀγγέλων καὶ ἀρχαγγέλων cTpa- 
 
 TiAl’ τὰ μὲν προσενεχθέντα σοι 
 
The Liturgy of St. Fames 
 
 pov καὶ πνευματικὸν αὐτοῦ 
 θυσιαστήριον εἰς ὀσμὴν εὐω- 
 δίας ἀντικαταπέμψῃ ἡμῖν 
 τὴν θείαν χάριν καὶ τὴν 
 δωρεὰν TOY παναγίου πνεύ- 
 matoc δεηθῶμεν 
 
 Τὴν ἑνότητὰ τῆς πίοτεως καὶ 
 τὴν κοινῶν!ὰν τοῦ παναγίου 
 αὐτοῦ καὶπροσκυνητοῦ πνεὺ- 
 MATOC αἰτησάμενοι ἑαυτοὺς 
 καὶ ἀλλήλους καὶ πᾶσαν τὴν 
 ζωὴν ἡμῶν Χριστῷ τῷ θεῷ 
 
 ἡμῶν παραθώμεθα 
 
 A 
 
 ὃ ἱερεὺς € 
 
 Ὁ 
 
 λῶρὰ AOMATA καρπώματα εἰς 
 > \ > ' ᾽ὔ A 
 ὀομὴν εὐωλίδι προσεδέξω καὶ 
 ἁγιάσαι καὶ τελειῶσαι κατη- 
 
 7 3, Ν “ ’ ~ 
 Eiwoas ἀγαθὲ τῇ χάριτι τοῦ 
 
 “ foV 
 χριστοῦ σου Kal τῇ ἐπιφοιτήσει | 
 
 τοῦ παναγίου σου πνεύματος" 
 « 7 7 \ « 
 ἁγίασον δέσποτα καὶ τὰς ἡμε- 
 4 bY ‘ 7 \ 
 τέρας ψυχὰς Kal σώματα καὶ 
 τὰ πνεύματα καὶ ψηλάφησον 
 τὰς διανοίας καὶ ἀνάκρινον τὰς 
 ᾽ 
 συνειδήσεις καὶ ἔκβαλον ἀφ 
 ἡμῶν πᾶσαν ἔννοιαν πονηράν, 
 ΄ Ν b a A 
 πάντα λογισμὸν ἀσελγῆ, πᾶσαν 
 > 7 ’ A 7 
 ἐπιθυμίαν αἰσχράν, πάντα λο- 
 Ν, ᾽ “ ’ Δ 
 γισμὸν ἀπρεπῆ, πάντα φθόνον 
 καὶ τῦφον καὶ ὑπόκρισιν, πᾶν 
 ψεῦδος, πάντα δόλον, πάντα 
 περισπασμὸν βιωτικόν, πᾶσαν 
 πλεονεξίαν, πᾶσαν κενοδοξίαν, 
 πᾶσαν ῥᾳθυμίαν, πᾶσαν κακίαν, 
 7 va ~ 3 7 
 πάντα θυμόν, πᾶσαν ὀργήν, 
 πᾶσαν μνησικακίαν, πᾶσαν 
 βλασφημίαν, πᾶσαν κίνησιν 
 φημίαν, η 
 σαρκός τε καὶ πνεύματος ἀπηλ- 
 λοτριωμένην τοῦ θελήματος τῆς 
 ἁγιότητός σου 
 
 κφωνεῖ 
 
 XN ‘4 t “ fo ᾿ \ ' 
 καὶ καταξίωσον ἡμᾶς δέσποτα φιλάνθρωπε μετὰ TAppHciac 
 
 ἀκατακρίτως ἐν καθαρᾷ καρδίᾳ, ψυχῆ cyNTETPIMMENH, ἀνεπαισ- 
 
 20 
 
 [ΩΣ 
 on 
 
 - - « ᾽ὔ ~ > a ͵ 
 χύντῳ προσώπῳ, ἡγιασμένοις χείλεσι τολμᾶν ἐπικὰάλειοθδι σε 30 
 
 ‘ 2 aS [Ὁ , 7? 
 TON ἐν τοῖς OYpanoic ἅγιον Θεὸν Matépa καὶ λέγειν 
 
60 The Syrian Rite 
 
 ὃ λαός 
 
 Πάτερ ἡμῶν ὁ ἐν τοῖς OYpaNOic ἁγιδοθήτω τὸ ONOMA COY, 
 ἐλθέτω ἡ Βδοιλείὰ COY, Γενηθήτω τὸ θέλημά COY WC ἐν οὐρὰνῷ 
 καὶ ἐπὶ τῆς γῆς" τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον AOC ἡμῖν CHMEPON 
 5 KAl ἀφες HMIN τὰ ὀφειλήμάτὰ ἡμῶν ὡς Kal ἡμεῖς ἀφίεμεν τοῖς 
 3 ͵ c a \ \ > a ς tal > \ > A 
 OMEIAETAIC ἡμῶν KAI MH €ICENETKHC HMAC EIC TIEIPACMON ἀλλὰ 
 
 pfYcal HMAC ἀπὸ TOY πονηροῦ 
 
 6 ἱερεὺς ἐπικλινόμενος λέγει 
 
 Kal μὴ εἰσενέγκῃς ἡἥμδο εἰς πειρδομὸν Κύριε, Κύριε τῶν λγνά- 
 £ ION Ν ᾽ ? € ~ > ‘ cn ς n 3 ‘ na 
 10 MEWN ὁ εἰδὼς THY ἀσθένειαν ἡμων, ANKA PYCAl HMAC ἀπὸ TOY 
 πονηροῦ Kal τῶν ἔργων αὐτοῦ καὶ πάσης ἐπηρείας Kal μεθοδλείδο 
 αὐτοῦ διὰ τὸ GNOMA σου τὸ ἅγιον τὸ ἐπικληθὲν ἐπὶ τὴν ἡμετέραν 
 
 ταπείνωσιν 
 ἐκφώνησις 
 
 Ul ~ 
 
 15 ὅτι CO¥ ECTIN ἡ Βδοιλείὰ Kal ἡ AYNaMIC κὰὶ ἡ δόξὰ TOD Πατρὸς 
 Ἂ ~ Ca. A. ~ τ 7 - a Νὴ 3. ἙΝ Ν > ‘ 
 καὶ Tov Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος viv καὶ ἀεὶ Kal εἰς TOY 
 AIMNAC τῶν αἰώνων 
 ὃ λαός 
 
 > AMHN, 
 
 20 €THE INCLINATION) 
 Ὃ ἱερεύς 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 
 28 ὃ ἀρχιδιάκονος λέγει 
 Τὰς κεφαλὰς ἡμῶν τῷ Κυρίῳ κλίνωμεν 
 ὃ λαός 
 Σοὶ Κύριε 
 ὃ ἱερεὺς ἐπεύχεται λέγων οὕτως 
 30 Σοὶ ἐκλίναμεν οἱ δοῦλοί σου Κύριε τοὺς ἑαυτῶν αὐχένας 
 
 ἐνώπιον τοῦ ἁγίου σου θυσιαστηρίου ἀπεκδεχόμενοι τὰ παρὰ 
 
The Liturgy of St. Fames 61 
 
 σοῦ πλούσια ἐλέη" πλουσίαν THY χάριν σου Kal τὴν εὐλογίαν 
 
 ᾽ (a « “ ᾽ Ν c , \ A e ΄ 
 
 σου ἐξαπόστειλον ἡμῖν δέσποτα καὶ driacoN τὰς ψγχὰς ἡμῶν 
 
 KAl τὰ C@MATA κἀὶ τὰ πνεύμάτὰ ἵνα ἄξιοι γενώμεθα κοινωνοὶ 
 Ν ve, 2 A « ? 7 > + 
 
 καὶ μέτοχοι γενέσθαι τῶν ἁγίων cov μυστηρίων εἰς ἄφεσιν 
 
 ἁμαρτιῶν καὶ εἰς ζωὴν αἰώνιον 5 
 ἐκφώνησις 
 σὺ γὰρ προσκυνητὸς καὶ δεδοξασμένος ὑπάρχεις ὁ θεὸς ἡμῶν 
 καὶ ὁ μονογενής σου υἱὸς καὶ πνεῦμά σου τὸ πανάγιον νῦν 
 καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων 
 ὃ λαός 10 
 ᾿Αμήν. 
 
 (THE BLESSING) 
 Ὃ ἱερεὺς ἐκφωνεῖ 
 \ » , Ν ΝΕ δύων 2 “ δ τ Ἄν © , Ὰ 
 Kai ἐωτὰι ἡ χάρις καὶ τὰ ἐλέη τῆς ἁγίας καὶ ὁμοουσίου καὶ 
 ἀκτίστου καὶ προσκυνητῆς τριάδος μετὰ πάντων ἡμῶν 15 
 6 λαός 
 
 Καὶ μετὰ τοῦ πνεύματος σοῦ. 
 
 (THE MANUAL ACTS) 
 ὋὉ διάκονος 
 Μετὰ φόβου Θεοῦ πρόσχωμεν 20 
 6 ἱερεὺς ὑψῶν τὸ δῶρον λέγει καθ᾽ ἑαυτόν 
 ἊΝ e 2? ε , > , - e ’ € a a , 
 γιε ὁ ἐν ἁγίοις ἀνδπδγόμενος Κύριε ἁγίασον ἡμᾶς τῷ λόγῳ 
 τῆς σῆς χάριτος καὶ τῇ ἐπιφοιτήσει τοῦ παναγίου σου πνεύ- 
 
 ‘ X ~ 7 a 3 “ SPA NIN (Θ᾽ , > 
 ματος" ov yap εἶπας δέσποτα “Arioi écecbe ὅτι ἐγὼ ἅγιός εἰμι. 
 Κύριε ὁ θεὸς ἡμῶν, ἀκατάληπτε Θεὲ Λόγε τῷ Πατρὶ καὶ τῷ 25 
 « Pe - c ’ sh Ν 3 7 7 Ν 
 ἁγίῳ Πνεύματι ὁμοούσιε συναΐδιε καὶ ἀχώριστε, πρόσδεξαι τὸν 
 ἀκήρατον ὕμνον ἐν ταῖς ἁγίαις καὶ ἀναιμάκτοις σου θυσίαις σὺν 
 
 ~ Ν \ ων Ν 9 3 lo re “A a 
 Tots χερουβὶμ kal σεραφὶμ καὶ παρ᾽ ἐμοῦ τοῦ ἁμαρτωλοῦ βοῶντος 
 καὶ λέγοντος 
 
Io 
 
 τὸ 
 
 σι 
 
 62 
 
 The Syrian Rite 
 
 ἐκφώνησις 
 
 Τὰ ἅγια τοῖς ἁγίοις 
 
 ὃ λαός 
 
 Eis ἅγιος, εἷς κύριος ᾿Ιηοοῦο Χριοτὸς 
 
 εἰς δόξαν Θεοῦ Πατρός 
 
 - 
 
 ὋὉ διάκονος 
 Ὑπὲρ ἀφέσεως τῶν ἁμαρτιῶν 
 ς ~ Ne a ~ “ 
 ἡμῶν καὶ ἱλασμοῦ τῶν ψυχῶν 
 € ἊΝ NEE Ἃ ia ΄σ 
 ἡμῶν καὶ ὑπὲρ πάσης ψυχῆς 
 θλιβομένης καὶ καταπονου- 
 μένης, ἐλέους καὶ βοηθείας 
 Θεοῦ ἐπιδεομένης, καὶ ἐπι- 
 στροφῆς τῶν πεπλανημένων, 
 ἰάσεως τῶν ἀσθενούντων, 
 3 4 ~ ᾽ 7 
 ἀναρρύσεως τῶν αἰχμαλώ- 
 των, ἀναπαύσεως τῶν προ- 
 κεκοιμημένων πατέρων τε καὶ 
 ἀδελφῶν ἡμῶν πάντες ἐκ- 
 
 “ yt 7 2 4 
 τενῶς εἴπωμεν Κύριε ἐλέησον 
 ὃ λαός 
 
 Κύριε ἐλέησον 
 
 Κύριε ἐλέησον 
 
 Κύριε ἐλέησον 
 
 Κύριε ἐλέησον 
 
 ᾧ ἡ λόξαὰ εἰς TOYC ὀϊῶνδο τῶν AIWNON. 
 
 Εἶτα κλᾷ τὸν ἄρτον ὃ ἱερεὺς καὶ κρα- 
 τεῖ τῇ δεξιᾷ τὸ ἥμισυ καὶ τῇ ἀριστερᾷ 
 τὸ ἥμισυ καὶ βάπτει τὸ τῆς δεξιᾶς ἐν 
 
 τῷ κρατῆρι λέγων 
 
 “ ~ ’ 4 
 
 Ενωσις τοῦ παναγίου σώ- 
 ματος καὶ τοῦ τιμίου αἵματος 
 τοῦ κυρίου καὶ θεοῦ καὶ σωτῆ- 
 ρος ἡμῶν ᾿Ιησοῦ Χριστοῦ 
 
 καὶ σφραγίζει τὸ τῆς ἀριστερᾶς" εἶτα 
 τούτῳ τῷ ἐσφραγισμένῳ τὸ ἄλλο ἥμισυ" 
 καὶ εὐθέως ἄρχεται μελίζειν καὶ πρὸ 
 πάντων διδόναι εἰς ἕκαστον κρατῆρα 
 
 [μερίδα] ἁπλῆν λέγων 
 
 “ Ν ¢ 7 Ν 
 
 Hvora καὶ ἡγίασται καὶ 
 τετελείωται εἰς τὸ ὄνομὰ τοῦ 
 Πατρὸς Kai tof ὙἹοΥ͂ kal τοῦ 
 ἁγίου Πνεύματος νῦν καὶ ἀεὶ 
 καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων 
 
 καὶ ὅταν σφραγίζῃ τὸν ἄρτον λέγει 
 
 ἼΔλοΥ ὁ AMNOC τοῦ Θεοῦ ὁ δἴρων THN 
 AMAPTIAN TOY κόομου σφαγιασθεὶς ὑπὲρ 
 THC TOY KOCMOY ZWHC καὶ σωτηρίας 
 
 kai ὅταν διδῷ μερίδα ἁπλῆν εἰς 
 
 ἕκαστον κρατῆρα λέγει 
 
 Mepis ἁγία Χριστοῦ πληρὴς χάριτος 
 kal ἀληθείδς Πατρὸς καὶ ἁγίου Πνεύ- 
 ματος ᾧ ἡ AOzZA Kai τὸ κρότος εἰς 
 TOYC AIMNAC τῶν ἀἰώνων 
 
The Liturgy of St. Fames 
 
 ἐλέησον 
 
 Κύριε 
 Κύριε ἐλέησον 
 Κύριε ἐλέησον 
 Κύριε ἐλέησον 
 Κύριε ἐλέησον 
 Κύριε ἐλέησον 
 ἐλέησον 
 
 Κύριε 
 
 ἐλέησον 
 
 Κύριε 
 
 63 
 
 εἶτα ἄρχεται μελίξζειν καὶ λέγειν 
 Κύριος ποιμάΐνει Me Kal οὐδέν ME 
 ὑοτερήοει 
 εἶτα 
 Εὐλογήοω τὸν Κύριον ἐν πάντί 
 ? 
 εἶτα 
 Αἰνεῖτε τὸν Θεὸν ἐν τοῖο ἁγίοιο δὐτοῦ. 
 ὋὉ διάκονος 
 Κύριε εὐλόγησον 
 {1 Ld 
 6 ἱερεύς 
 Ὃ Κύριος εὐλογήσει kal dkatakpirous 
 c ΄ , > A ial , ΄ 
 ἡμᾶς διατηρήσει ἐπὶ τῇ μεταλήψει τῶν 
 ἀχράντων αὐτοῦ δωρεῶν νῦν καὶ ἀεὶ 
 καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. 
 Καὶ ὅταν πληρώσωσι λέγει 6 διάκονος 
 Κύριε εὐλόγησον 
 ὃ ἱερεὺς λέγει 
 Ὃ Κύριος εὐλογήσει καὶ ἀξιώσει 
 τῷ ς a ΄ a ΄ ms 
 ἡμᾶς ἁγναῖς ταῖς τῶν δακτύλων haBaic 
 a Ἢ ΄ 2 On 0) 
 AABEIN τὸν πύρινον ANOPAKA καὶ ἐπι- 
 θεῖναι τοῖς τῶν πιστῶν CTOMACIN εἰς 
 καθαρισμὸν καὶ ἀνακαινισμὸν τῶν ψυ- 
 χῶν αὐτῶν καὶ τῶν σωμάτων νῦν καὶ 
 
 SIAN ant) \ dA a >? 
 αει Και ELS τους AL@VAS Τῶν αἰώνων. 
 
 {THE COMMUNION ) 
 
 Et , os οἴ πέσεν 
 τὰ γίνεταν εὐχῇ ετερα 
 
 Γεύοδλοθε Kal ἴλετε ὅτι χρηοτὸς 6 Κύριος ὁ μελιζόμενος καὶ μὴ 
 
 fe \ ~ =) , N Mt Rr 
 μεριζόμενος Kal τοῖς πιστοῖς μεταδιδόμενος καὶ μὴ δαπανώμενος 
 
 J » e a Ν ΑΝ Ν. ΨΥ. “ Ν Ls Ν ) 
 εἰς ἄφεσιν ἁμαρτιῶν καὶ ζωὴν τὴν αἰώνιον νῦν καὶ ἀεὶ καὶ εἰς 
 
 τοὺς αἰῶνας τῶν αἰώνων. 
 
 Ὃ ἀρχιδιάκονος 
 Ἔν εἰρήνῃ τοῦ Χριστοῦ ψάλ- 
 λωμεν 
 οἱ ψάλται 
 Γεύοδοθε kal ἴλετε ὅτι χρηοτὸς 
 ὁ Κύριος 
 
 ὋὉ ἱερεὺς εὐχὴν πρὸ Tis μεταλήψεως 
 Κύριος ὁ θεὸς ἡμῶν ὁ οὐράνιος ἄρτος 
 ἡ ζωὴ τοῦ παντός, ἥμαρτον εἰς τὸν 
 OYPANON κἀὶ ἐνώπιόν COY καὶ οὐκ εἰμὶ 
 ἄξιος μεταλαβεῖν τῶν ἀχράντων σου 
 , > CMR 9 ww A 
 μυστηρίων, ἀλλ᾽ ὡς εὔσπλαγχνος Θεὸς 
 ἀξίωσόν με τῇ χάριτί σον ἀκατακρίτως 
 
 2 
 
 is} 
 “mn 
 
 [9] 
 
 “σι 
 
20 
 
 Λέγουσιν οἱ διάκονοι καὶ ὃ λαός 
 ’ ‘ ‘ “ 
 Πληρῶοον τὸ οτόμὰ ἡμῶν 
 > , 4 Ν lal μὴ 
 ainecewc Κύριε καὶ χὰρᾶς ἐμ- 
 Ν, ’, ε [9 a 
 TTAHCON τὰ χείλη ἡμῶν OTTOC 
 
 30 ἀνυμνήοωμεν THN AOZAN COY 
 
 καὶ πάλιν 
 Εὐχαριστοῦμέν σοι Χριστὲ 
 ἡμῶν 
 ἡμᾶς μετασχεῖν τοῦ σώματος 
 
 ὁ θεὸς ὅτι ἠξίωσας 
 
 38 καὶ αἵματός σου εἰς ἄφεσιν 
 
 The Syrian Rite 
 
 μετασχεῖν τοῦ ἁγίου σώματος Kal τοῦ 
 τιμίου αἵματος εἰς ἄφεσιν ἁμαρτιῶν καὶ 
 ζωὴν αἰώνιον 
 (Communion οὗ the Priest.) 
 ? aA ~ 
 Εἶτα μεταδίδωσι τῷ κληρῷ. 
 
 Ὅτε δὲ ἐπαίρουσιν οἱ διάκονοι τοὺς 
 δίσκους καὶ τοὺς κρατῆρας εἰς τὸ μετα- 
 δοῦναι τῷ λαῷ λέγει ὃ διάκονος αἴρων 
 
 τὸν πρῶτον δίσκον 
 Κύριε εὐλόγησον 
 ἀποκρίνεται ὃ ἱερεύς 
 
 Δόξα τῷ Θεῷ τῷ ἁγιάσαντι καὶ ἁγιά- 
 ζοντι πάντας ἡμᾶς 
 
 λέγει ὃ διάκονος 
 
 ᾿Ὑψώθητι ἐπὶ TOYC OYpanoyc ὃ θεὸς 
 Kai ἐπὶ TACAN τὴν γῆν ἡ AOZA COY καὶ 
 ε , 4 > ‘ A 
 ἡ βασιλεία σου διαμένει εἰς τοὺς αἰῶνας 
 τῶν αἰώνων 
 καὶ ὅτε μέλλει ὁ διάκονος τιθέναι εἰς τὸ 
 
 παρατράπεζον λέγει ὃ ἱερεύς 
 
 Εὐλογητὸν τὸ ὄνομα Κυρίου τοῦ θεοῦ 
 
 ἡμῶν εἰς τοὺς αἰῶνας. 
 
 Ὃ διάκονος 
 Μετὰ φόβου Θεοῦ προσέλθετε 
 
 (Communion of the people.) 
 Kai πάλιν ὅτε ἐπαίρει τὸν δίσκον ἀπὸ 
 τοῦ παρατραπέζου λέγει 
 Κύριε εὐλόγησον 
 ὃ ἱερεὺς λέγει 
 , a elation ue , 
 Δόξα τῷ Θεῷ ἡμῶν τῷ ἁγιάσαντι 
 rae 
 πάντας ἡμᾶς 
 καὶ ὅταν ἀποθῆται αὐτὸ εἰς τὴν ἁγίαν 
 τράπεζαν λέγει ὃ ἱερεύς 
 Εἴη τὸ ὄνομὰ τοῦ Κυρίου εὔλογημενον 
 εἰς τοὺς αἰῶνας τῶν αἰωνων. 
 Εὐχὴ θυμιάματος εἰς τὴν ἐσχάτην 
 εἴσοδον 
 > ~ + a a Ὡ- 
 Εὐχαριστοῦμέν σοι τῷ σωτῆρι τῶν 
 μὲ ~ oY “ τ ’ 
 ὅλων Θεῷ ἐπὶ πᾶσιν οἷς παρέσχου 
 
The Liturgy 
 
 "δ “ἽἜἌ Ν ᾽ Ν > 
 ἁμαρτιῶν Kal εἰς ζωὴν al- 
 ἡμᾶς 
 φύλαξον δεόμεθα ὡς ἀγαθὸς 
 
 ὦνιον᾽ ἀκατακρίτους 
 
 καὶ φιλάνθρωπος 
 
 of St. Fames 
 
 65 
 
 ἡμῖν ἀγαθοῖς καὶ ἐπὶ τῇ μεταλήψει τῶν 
 ἁγίων καὶ ἀχράντων σου μυστηρίων 
 καὶ προσφέρομέν σοι τὸ θυμίαμα τοῦτο 
 , , ec ‘ A , 
 δεόμενοι, φύλαξον ὑπὸ τὴν οκέπην 
 τῶν πτερύγων Coy καὶ καταξίωσον 
 « “ ’ ~ ”~ “ 
 ἡμᾶς μέχρι τῆς ἐσχάτης ἡμῶν ἀναπνοῆς 
 μετέχειν τῶν ἁγιασμάτων σου εἰς ἁγιασ- 
 A - Ν / , 
 pov ψυχῶν kal σωμάτων, εἰς βασιλείας 
 Ξ Ἔ 3 
 οὐρανῶν κληρονομίαν ὅτι σὺ εἶ ὁ 
 ς \ Ca ς \ ‘ Ν \ 
 ἁγιασμὸς ἡμῶν 6 Θεὸς καὶ σοὶ τὴν 
 δόξαν καὶ τὴν εὐχαριστίαν ἀναπέμπομεν 
 ~ ‘ μ A ea Ν ΓΟ ΤᾺΣ , , 
 τῷ Πατρὶ καὶ τῷ Yio καὶ τῷ ἁγίῳ Πνεύ- 
 ε ε ε .« ε 
 ματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας 
 
 τῶν αἰώνων 
 
 καὶ ἄρχεται ὃ ἀρχιδιάκονος ἐν τῇ εἰσόξῳ 
 Δόξα σοι, δόξα σοι, δόξα σοι 
 
 Χριστὲ βασιλεῦ 
 
 μονογενὲς Adye τοῦ Πατρός 
 
 ὅτι κατηξίωσας ἡμᾶς τοὺς ἁμαρτωλοὺς καὶ ἀναξίους δούλους σου 
 
 ) τ 
 
 ἐν ἀπολαύσει γενέσθαι τῶν ἀχράντων σου μυστηρίων 
 
 ᾽ By ς “A Ν bf XN +7 
 εἰς ἀφεσιν ἁμαρτιῶν Kal εἰς ζωὴν αἰώνιον 
 
 δόξα σοι. 
 
 (THANKSGIVING > 
 
 Καὶ ὅταν ποιήσῃ τὴν εἴσοδον ἄρχεται 
 ἴ ρ 
 λέγειν ὃ διάκονος οὕτως 
 
 Ἔτι καὶ ἔτι καὶ διὰ παντὸς ἐν 
 εἰρήνη τοῦ Κυρίου δεηθῶ- 
 μεν 
 
 ὃ λαός 
 Κύριε ἐλέησον 
 
 “Ὅπως γένηταιὴμῖν ἡ μετάληψις 
 τῶν ἁγιασμάτων αὐτοῦ εἰς 
 ἀποτροπὴν παντὸς πονηροῦ 
 πράγματος, εἰς ἐφόδιον ζωῆς 
 
 Ὃ ἱερεὺς εὔχεται 
 
 Ὃ Θεὸς ὁ διὰ πολλὴν καὶ 
 ἄφατον φιλανθρωπίαν συγ- 
 καταβὰς τῇ ἀσθενείᾳ Τῶν δού- 
 λων σου καὶ καταξιώσας ἡμᾶς 
 μετασχεῖν ταύτης τῆς ἐπουρα- 
 νίου σου τραπέζης" μὴ κατακρί- 
 νῃς ἡμᾶς τοὺς ἁμαρτωλοὺς ἐπὶ 
 τῇ μεταλήψει τῶν ἀχράντων 
 μυστηρίων ἀλλὰ φύλαξον ἡμᾶς 
 
 ᾽ Ν 2 ς an “- ec 7 
 ἀγαθὲ ἐν ἁγιασμῷ τοῦ ἁγίου 
 
 σι 
 
 Io 
 
 20 
 
 20 
 
 30 
 
10 
 
 15 
 
 20 
 
 i) 
 or 
 
 66 
 
 αἰωνίου, εἰς κοινωνίαν καὶ 
 Ν “ὠς 7 é? 
 δωρεὰν τοῦ ἁγίου Πνεύματος 
 δεηθῶμεν 
 ~ ΄ > 4 «ς 
 Τῆς παναγίας ἀχράντου ὑπερ- 
 ἐνδόξου εὐλογημένης δεσ- 
 ποίνης ἡμῶν θεοτόκου καὶ 
 ἀειπαρθένου Μαρίας, τοῦ 
 3 “ 
 ἁγίου ᾿Ιωάννου τοῦ ἐνδόξου 
 προφήτου 
 βαπτιστοῦ, τῶν θείων καὶ 
 
 ἢ 
 Kat 
 
 προδρόμου 
 
 The Syrian Rite 
 
 σου πνεύματος ἵνα ἅγιοι γενό- 
 μενοι εὕρωμεν μέρος καὶ κληρο- 
 νομίαν μετὰ πάντων τῶν ἁγίων 
 τῶν ἀπ᾽ αἰῶνός σοι εὐαρεστη- 
 σάντων ἐν τῷ φωτὶ τοῦ προο- 
 ὦπου coy? διὰ τῶν οἰκτιρμῶν 
 τοῦ μονογενοῦς σου υἱοῦ, κυρίου 
 δὲ καὶ θεοῦ καὶ σωτῆρος ἡμῶν 
 ᾿Ιησοῦ Χριστοῦ μεθ᾽ οὗ εὐλο- 
 
 Ν “δ᾽ \ “ ᾽΄ Ν 
 γῆτος εἰ σὺν τῳ TAVAYLO Kal 
 
 πανευφήμων ἀποστόλ ἀγαθῷ καὶ ζωοποιῷ σου πνεύ 
 pny ποστόλων ayaa é - 
 μνημονεύσαντες ἑαυτοὺς καὶ ματι 
 ἀλλήλους καὶ πᾶσαν τὴν 
 \ « ~~ aA a a 
 ζωὴν ἡμῶν Χριστῷ τῷ Θεῷ 
 παραθώμεθα 
 ὃ λαός 
 Σοὶ Κύριε 
 [ἐκφώνησις] 
 
 ὅτι ηὐλόγηται καὶ δεδόξασται τὸ πάντιμον καὶ μεγαλοπρεπὲς 
 
 BA 4 “ Ν ‘ ~ ea s\ “ € 7 7 
 ὀνομά σου τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος 
 
 ΄-- Ἀ A ~ ~~ 
 νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων 
 
 ὃ λαός 
 
 {THE INCLINATION > 
 
 Ὃ ἱερεύς 
 
 Εἰρήνη πᾶσιν 
 
 ὁ λαός 
 
 Καὶ τῷ πνεύματι σοῦ 
 
 6 διάκονος 
 
 Τὰς κεφαλὰς ἡμῶν τῷ Κυρίῳ κλίνωμεν 
 
The Liturgy of St. Fames 67 
 
 ὃ ἱερεύς 
 Ὃ Θεὸς ὁ μέγδς Kal θδγμδοτὸς ἔπιδε ἐπὶ τοὺς δούλους σου 
 ὅτι σοὶ τοὺς αὐχένας ἐκλίναμεν, ἔκτεινον τὴν χειρὰ σου τὴν 
 \ ‘ “ ᾽ “ Ν > , \ , 
 κράταιὰν καὶ πληρῆ εὐλογιῶν καὶ εὐλόγηοον τὸν AdON σου, 
 διαφύλαξον τὴν κληρονομίαν σου ἵνα ἀεὶ καὶ διὰ παντὸς δοξά- 5 
 ζωμεν CE τὸν μόνον Ζῶντὰ Kal ἀληθινὸν θεὸν ἡμῶν τὴν ἁγίαν 
 καὶ ὁμοούσιον τριάδα Πατέρα καὶ Υἱὸν καὶ τὸ ἅγιον Πνεῦμα 
 νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων 
 ἐκφώνησις 
 col γὰρ πρέπει καὶ ἐποφείλεται ἡ παρὰ πάντων ἡμῶν δοξολογία 10 
 XN ‘ 7, δὴ ’ 7 a II \ ‘ “ Υἱῷ Ν 
 τιμὴ καὶ προσκύνησις καὶ εὐχαριστία τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ 
 
 ee. , 7 ~ A oD sh ‘ Pd ‘ IA ~ Ie 
 τῷ ἁγίῳ ΠΙνεύματι viv καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων 
 
 (THE DISMISSAL) 15 
 Ὃ διάκονος 
 Ἔν εἰρήνῃ Χριοτοῦ ψάλλωμεν. 
 Καὶ πάλιν λέγει 
 “EN εἰρήνῃ «Χριστοῦ πορεγθῶμεν 
 ὃ λαός 20 
 
 Ἐν ὀνόματι Κυρίου. 
 
 Κύριε εὐλόγησον. 
 
 Εὐχὴ ἀπολυτικὴ λεγομένη παρὰ τοῦ Ὃ ἱερεὺς λέγει εὐχὴν ἀπὸ τοῦ θυσιασ- 
 διακόνου τηρίου μέχρι τοῦ σκευοφυλακίου 
 ᾿Απὸ δόξης εἶς δόξὰν πορευ- ᾿Εκ AYNAME@C εἰς AYNAMIN πορεγό- 25 
 Ἀ a“ A > “ “ 
 όμενοι ΜΕΝΟΙ καὶ πᾶσαν τὴν ἐν τῷ ναῷ σου 
 
 S23 x “ a πληρώσαντες θείαν λειτουργίαν καὶ 
 εὐυμνοῦμὲν τὸν σΩΤΉΡΩ ἣν δεόμεθά σου Κύριε ὁ θεὸς ἡμῶν 
 
 τῶν ψυχῶν ἡμῶν τελείας φιλανθρωπίας ἀξίωσον ἡμᾶς, 
 ἘΝ 
 
68 The Syrian Rite 
 
 Δόξα Πατρὶ καὶ Tid καὶ ἁγίῳ ὀρθοτόμηςον THN ὁλὸν ἡμῶν, ῥίζωσον 
 ΓΕ ΟΝ ΤΊ Ἐξ , <a ts . 
 Πνεύματι μας ἐν τῷ φόβῳ σου καὶ τῆς ἐπουρανίου 
 
 βασιλείας ἀξίωσον" ἐν Χριστῷ ᾿Ιησοῦ 
 
 “ Ν JN ‘ ᾽ \\ 
 Nov καὶ ἀεὶ καὶ els τοὺς τῷ κυρίῳ ἡμῶν μεθ᾽ οὗ εὐλογητὸς εἶ σὺν 
 αἰῶνας τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ 
 ΄΄' “ A tk . > ‘ 
 ~ ~ σου πνεύματι νῦν καὶ del καὶ εἰς τοὺς 
 5 Σὲ ὑμνοῦμεν τὸν σωτῆρα μ 
 
 αἰῶνας τῶν αἰώνων. 
 
 τῶν ψυχῶν ἡμῶν. 
 
 (ΙΝ THE SACRISTY) 
 
 ὋὉ διάκονος 
 "Ere καὶ ἔτι καὶ διὰ παντὸς ἐν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν 
 10 εὐχὴ λεγομένη ἐν TH σκευοφυλακίῳ μετὰ τὴν ἀπόλυσιν 
 
 ἜἜδωκας ἡμῖν δέσποτα τὸν ἁγιασμὸν ἐν τῇ μετουσίᾳ τοῦ παναγίου σώματος καὶ 
 τοῦ τιμίου αἵματος τοῦ μονογενοῦς σου υἱοῦ, κυρίου δὲ ἡμῶν ᾿Ιησοῦ Χριστοῦ" 
 δὸς ἡμῖν καὶ τὴν χάριν τοῦ πνεύματός σου τοῦ ἀγαθοῦ καὶ φύλαξον ἡμᾶς ἀμώ- 
 μους ἐν τῇ πίστει, ὁδήγησον ἡμᾶς εἰς τελείαν υἱοθεσίαν καὶ ἀπολύτρωσιν καὶ εἰς 
 
 15 τὰς μελλούσας αἰωνίους ἀπολαύσεις" σὺ γὰρ 6 ἁγιασμὸς καὶ φωτισμὸς ἡμών 
 ὁ Θεὸς καὶ ὁ μονογενής σου vids καὶ τὸ πνεῦμά σου τὸ πανάγιον νῦν καὶ ἀεὶ καὶ 
 εἰς τοὺς αἰῶνας τῶν αἰώνων. 
 
 Ὁ διάκονος 
 Ἔν εἰρήνῃ Χριστοῦ διαφυλαχθώμεν 
 20 ὃ ἱερεύς 
 
 Ηὐλόγηται ὁ Θεὸς ὁ εὐλογῶν καὶ ἁγιάζων διὰ τῆς μεταλήψεως τῶν ἁγίων καὶ 
 > A A τι 
 ἀχράντων μυστηρίων νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. 
 
ἘΠ ΤΕ ely REY. ΟΕ ΣΕΠΕΞ ΘΝ ΕΙΑΝ 
 
 JACOBITES 
 
 INCLUDING 
 
 tity ΝΑ ΡΘΕ OF Si: JAMES 
 
 First the priest praises and says 
 
 Glory be to the Father and to the Son and to the Holy Ghost: and upon us 
 weak and sinful be mercy and grace at all times 
 
 Prayer of the begining 
 
 Vouchsafe unto us, o Lord God, with knowledge and fear and beauty of 5 
 spiritual order to stand before thee in purity and holiness and to serve thee 
 as the lord and creator of all, to whom is due worship from all, Father and 
 Son and Holy Ghost, for ever. 
 
 {THE PREPARATION OF THE CELEBRANT) 
 Then he asks pardon of the priests and the people 10 
 And he says 
 HAVE MERCY UPON ME, 0 GOD, AFTER THY GREAT GOODNESS 
 and the rest {of Ps. lh) 
 And thee glory befitteth, o God, now and at all times and for ever. 
 And when he enters to the altar he says 15 
 
 Into thine house, o God, have I entered and before thy sanctuary have 
 I worshipped, o heavenly king: pardon me all wherein I have sinned against 
 thee 
 
 And when he kisses the horn of the throne he says 
 
 BIND THE SACRIFICE WITH CORDS, YEA EVEN UNTO THE HORNS OF THE ALTAR. 20 
 
un 
 
 19 
 
 m5 
 
 20 
 
 25 
 
 20 
 
 Ww 
 σι 
 
 49 
 
 70 The Syrian Rite 
 
 (THE VESTING) 
 
 And when he puts off his ordinary clothes he says 
 
 Put off from me THE FILTHY GARMENTS wherewith Satan hath clothed me, 
 by the loosing of my evil thoughts, and clothe me with the choice garments 
 that are fitting for the service of thy glory and for the praise of thy holy name, 
 o our Lord and our God, for ever 
 
 And when he puts on the Cuthino he says 
 
 Clothe me, o Lord, with the robe of incorruption and gird me with the 
 strength of thine Holy Spirit, o our Lord 
 
 And when he puts the Uroro on his neck he says 
 
 GIRD THEE WITH THY SWORD UPON THY THIGH, O MOST MIGHTY, ACCORDING 
 TO THY WORSHIP AND RENOWN 
 
 Then he girds his loins with the Zunorvo 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 
 IN MY SIGHT 
 
 And when he puts on the left Zendo he shall say first 
 
 Make my MEMBERS INSTRUMENTS OF RIGHTEOUSNESS, Ο Lord, and meet for 
 all good and right works, making us pure temples and CHOSEN VESSELS that 
 are fit for the service of thy glory and for the praise of thy holy name, o our 
 Lord and our God, for ever 
 
 and he adds 
 TEACH MINE HANDS TO FIGHT AND STRENGTHEN MINE ARMS LIKE A BOW OF 
 STEEL 
 then putting on the right zendo he says 
 Make my MEMBERS INSTRUMENTS OF RIGHTEOUSNESS and the rest 
 and he adds 
 
 THY RIGHT HAND SHALL HOLD ME UP AND THY LOVING CORRECTION SHALL 
 MAKE ME GREAT: THOU SHALT MAKE ROOM ENOUGH UNDER ME FOR TO GO, 
 THAT MY FOOTSTEPS SHALL NOT SLIDE 
 
 And when he puts on the Phaino he signs it with three crosses and says 
 
 LET THY PRIESTS BE CLOTHED WITH RIGHTEOUSNESS AND THY SAINTS WITH 
 JOYFULNESS: FOR THY SERVANT Davip’s SAKE TURN NOT AWAY THE PRESENCE 
 OF THINE ANOINTED. 
 
 (THE PREPARATION OF THE ALTAR) 
 
 And so he takes the cover off the mysteries and he puts the paten on the left side 
 and the chalice on the right and the purificator and the spoon with the paten on the 
 left side and the cloud on the right 
 
 And he lights the taper on the right and says 
 
 IN THY LIGHT SHALL WE SEE LIGHT, Ο Jesu full of light, who art THE TRUE 
 
The Liturgy of the Syrian Facobrtes 71 
 
 LIGHT THAT LIGHTENETH EVERY creature: enlighten us with thy glorious light, 
 © EFFULGENCE of the heavenly Father 
 
 and on the left also and says 
 
 O sacred and holy, who dwellest in abodes of light keep far away evil 
 passions and hateful thoughts: grant us that with purity of heart we may 
 do the works of righteousness. 
 
 (THE PROTHESIS) 
 
 And he brings and arranges the seal in the paten and says 
 
 HE WAS LED AS A LAMB TO THE SLAUGHTER AND AS A SHEEP BEFORE HIS 
 SHEARERS IS DUMB SO HE OPENED NOT HIS MOUTH IN HIS HUMILIATION 
 
 THE PLACE, O Lorp, WHICH THOU HAST MADE FOR THEE TO DWELL IN: 
 THY SANCTUARY, O Lorp, WHICH THY HANDS HAVE ESTABLISHED. THE LorD 
 SHALL REIGN FOR EVER AND EVER 
 
 And when he mixes the chalice he says 
 
 Our Lord Jesus Christ was crucified between two robbers in Jerusalem and 
 Was PIERCED in HIS SIDE WITH the SPEAR AND THERE flowed our therefrom 
 BLOOD AND WATER AND HE THAT SAW IT BARE RECORD AND WE KNOW THAT HIS 
 RECORD IS TRUE 
 
 I WILL RECEIVE THE CUP OF SALVATION 
 
 and the rest (of Ps. cxvt 13, 14). 
 
 And he sets the sedvo of penitence 
 
 First the prumion Him whom watchers exalt and to whom angels minister 
 and of whom every creature proceeds and is guided, him praise befitteth 
 
 Sedro We beseech thee, 0 our Lord Jesus Christ, 0 God, to bless thy 
 servants and these thy worshippers who are gathered together in thine holy 
 name in this temple. May they put on thy spiritual weapons, may they 
 conquer the wicked one and his host. Spare their sins by thy grace and 
 forgive their offences by thy mercy that they may lift up praise unto thee. 
 Voice At thy gate, o Lord, do I knock, from thy treasury I ask for mercies. 
 I a sinner of years have turned aside from thy way. Grant me to confess 
 my sins and to forsake them and to live by thy grace. At what gate shall 
 we go and knock save at thy gate, o gracious one our Lord, and what have 
 we that shall plead with thee for our offence if thy mercies plead not with thee, 
 o king whose glory kings do worship? Glory Father and Son and Holy 
 Ghost, BE THoU to us an high wall and AN HOUSE OF DEFENCE from the wicked 
 one and from the hosts of him that fighteth against us: with the wings of thy 
 mercies hide us when the good are severed from the wicked. From everlasting 
 Let the voice of our ministry be a key that openeth the gates of heaven and 
 may the archangels say from out their ranks How sweet is the voice of the 
 earthborn! The Lord quickly answer their request! The smoke May we be 
 
 5 
 
 Io 
 
 15 
 
 20 
 
 25 
 
 30 
 
 35 
 
 40 
 
72 The Syrian Rite 
 
 pardoned and cleansed and sanctified and purified and purged from all the filth 
 
 of sin by this smoke of odours which we offer before thee now, o our Lord 
 
 and our God, and at all times for ever. Examination I have sinned against 
 
 thee, o thou that hast pity on a sinner: receive my supplication and forgive 
 5 me my faults: o Lord the lord of all, have mercy on me 
 
 Then he shall say 
 Kurillison three times and Our Father which art in heaven 
 
 and this seal 
 
 Sacrifices of praise may we be accounted worthy to offer unto thee, o Lord, 
 
 Io ἃ sweet-smelling savour, even all our thoughts and words and deeds and holo- 
 
 causts, and without spot to appear before thee all the days of our life, o Father 
 and Son and Holy Ghost for ever. 
 
 The service of penitence is finished which was foreshadowed by the old covenant 
 and the law. 
 
 15 The second service of the Kurbono 
 
 First the priest praises and says 
 
 Glory be to the Father and to the Son and to the Holy Ghost: and upon 
 us weak and sinful be mercy and grace at all times 
 
 Prayer 
 
 29 + Wouchsafe us, o Lord God, HAVING OUR HEARTS SPRINKLED AND CLEAN 
 FROM all EVIL CONSCIENCE, to be accounted worthy to enter into thine holy 
 of holies, high and exalted, and in purity and holiness to stand before thine 
 holy altar and present unto thee REASONABLE and SPIRITUAL SACRIFICES IN 
 THE BELIEF OF THE TRUTH, o our Lord. 
 
 25 And afterwards bowing down he adds and says the prayer for himself 
 
 O Lord God almighty who pardonest guilty men and HAST NO PLEASURE IN 
 THE DEATH OF a Sinner: to thee, o Lord, do I stretch forth the hands of my 
 heart and I implore of thee forgiveness for all my unlawful deeds, albeit 
 unworthy: but I beseech thee keep my mind from the operations of the enemy, 
 30 mine eyes that they look not incontinently, mine ears that they listen not to 
 vanities, mine hands from the service of hateful things, and my reins that they 
 be moved in thee, so that I be entirely thine. And from thee be there granted 
 unto me the gift of thy divine mysteries, o Christ our Lord and our God, for 
 ever. Amen. 
 (OFFERTORY PRAYERS) 
 
 ww 
 σι 
 
 Then he rises and ascends the step and says 
 Stomen kalds 
 «The people) 
 Kurillison 
 
The Liturgy of the Syrian Facobites 73 
 
 And again removing the veils, that ts the covering of the mysteries, he places that 
 of the paten on the south, and that of the chalice on the north. Over that of the 
 paten he says 
 
 Tue LorD IS KING AND HATH PUT ON GLORIOUS APPAREL : THE LORD HATH 
 PUT ON HIS APPAREL AND GIRDED HIMSELF WITH STRENGTH 5 
 
 and the rest (of Ps. xcitt) 
 [Over that of the chalice he says 
 
 O pure and spotTLess Lams who offered to his Father an acceptable offering 
 for the expiation and redemption of the whole world: vouchsafe us to offer 
 ourselves to thee A LIVING SACRIFICE WELLPLEASING UNTO THEE and like unto 1o 
 thy sacrifice which was for us, o Christ our God for ever. Amen] 
 
 And he {stretches forth his hands in the form of a cross, his right hand over his 
 left and] takes the paten in his right hand and the chalice in his left crosswise [and 
 lifts them up on high above the part where ts the fixed tablitho| and says the general 
 
 prayer on this wise 15 
 
 The memorial of our Lord and our God and our Saviour Jesus Christ and of 
 all his saving dispensation on our behalf: to wit the message of the watcher, 
 and his glorious conception and his birth in the flesh and his baptism in the 
 Jordan and his fast of forty days and his saving passion and his uplifting on the 
 cross and his quickening death and his honourable burial and his glorious 20 
 resurrection and his ascension into heaven and his session on the right hand of 
 God the Father ; according to his own command unto us we are commemorat- 
 ing at this time upon the eucharist that is set before us. Then particularly for 
 our father Adam and our mother Eve and the holy mother of God Mary and the 
 prophets and apostles, preachers and evangelists and martyrs and confessors, 25 
 righteous men and priests and holy fathers and true shepherds and orthodox 
 doctors, solitaries and cenobites and those who are standing and praying with 
 us with all those who since the world began have been wellpleasing unto thee 
 from our father Adam even unto this day. Again we are commemorating our 
 fathers and our brethren and our masters who have taught us the word of truth 30 
 and our departed and all the faithful departed, particularly and by name them 
 that are of our blood and them that had part in the building of this temple and 
 them that had part and are still taking part in the support of this place, and all 
 that take part with us whether in word or in deed, in little or in much, especially 
 him for whom and in whose behalf this kurbono is offered here he mentions him 35 
 for whom Che is celebrating) and pardon his offences and his sins in thy mercy. 
 
 O God, make a good remembrance for WV: then for whoso ts worthy: and tf he is 
 offering for the mother of God or for one of the saints let him say and for saint mar 
 NV whose commemoration we are celebrating today: then he shall say particu- 
 larly then for the holy mother of God Mary in whose honour and for whom this 40 
 kurbono is offered today peculiarly and distinctly that she, o my Lord, may be an 
 intercessor unto thee in the behalf of every one that taketh refuge in the aid of 
 her prayers. O good and merciful God, by her heard and acceptable prayers unto 
 thee answer in thy goodness his requests who sets apart and honours her 
 
σι 
 
 10 
 
 20 
 
 τ᾿ 
 σι 
 
 30 
 
 74 The Syrian Rite 
 
 remembrance: remove from him temptations and chastisements and rods of 
 anger and forgive his offences in thy mercy, by the prayers of thy mother and 
 of all thy saints. Amen. Again O God, thou wast the offering and to thee the 
 offering is offered: receive this offering from my weak and sinful hands for the 
 soul of NV and he repeats it three times. Again O God, in thy graciousness make 
 rest and good remembrance to my father and to my mother. <And if for the sick 
 O merciful God, be gracious to Ν᾽ and grant him healing of soul and body. And 
 if for the departed O God, make to him rest and good fruition in thy mansions of 
 light with all the doers of thy will. And make rest and good remembrance to 
 my father and to my mother and to all who are with me and who have com- 
 panionship with me and to all who ask of our weakness that we make memorial 
 of them in this thine offering offered unto thee by our sinfulness, whose names 
 are known unto thee. 
 
 And he puts down the mysteries and sets the chalice to the east and the paten to 
 the west on the tablitho and he covers them with the annaphura and says 
 
 His GLORY COVERED THE HEAVENS AND all creation WAS FULL OF HIS PRAISE. 
 
 (ΜΑΘ5 OF THE CATECHUMENS) 
 (THE CENSING) 
 The deacon 
 Stomen kalos 
 «The people) 
 Kurillison 
 The priest 
 The general prumion 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 
 and hath distilled the dew of mercy and compassion on the limbs 
 of the faithful departed: to him praise is fitting 
 
 And he sets the sedro.| We adore and give thanks and glorify 
 thee, the creator of the worlds and disposer of things created, 
 the blessed Root that budded forth and sprang up OUT OF A DRY 
 GROUND, even of Mary, and all the earth was filled with the 
 savour of its glorious sweetness and it drove away the foul 
 savour of heathenness from all regions by its glorious doctrine. 
 We offer before thee this incense after the pattern of Aaron the 
 priest who offered pure incense unto thee in the tabernacle that 
 was for a time and sTayeED thereby THE PLAGUE from the people 
 
The Liturgy of the Syrian Facobrtes 75 
 
 of Israel. So we beseech thee, o Lord, receive this savour of 
 spices which our lowliness offers unto thee by reason of our 
 sins and our offences, in the behalf of our father Adam and our 
 mother Eve, in the behalf of the prophets and apostles, in the 
 behalf of the just and righteous, in the behalf of the martyrs 5 
 and confessors, in the behalf of the fathers and orthodox doctors, 
 
 in the behalf of the monks and cenobites, in the behalf of the 
 holy mother of God Mary, in the behalf of orphans and widows, 
 in the behalf of the distressed and the afflicted, in the behalf of 
 the sick and oppressed, in the behalf of all who have spoken 10 
 and charged us to remember them in prayers to thee, o Christ 
 our God, and in the behalf of the living and the dead and the 
 repose of their souls in the heavenly Jerusalem. And glory and 
 worship we will send up to thee, o my Lord, and to thy Father 
 and to thine Holy Spirit now and at all times for ever. Amen τς 
 
 He burns incense and says 
 
 To the glory and honour of the holy and glorious Trinity 
 incense is set on by my hands weak and sinful 
 
 Let us pray all of us: mercy and grace ask we from the Lord. 
 O merciful Lord, have mercy on us and help us 20 
 
 and he takes the incense and worshipping censes the midst of the table of life three 
 times, which ts a type of the Father, saying 
 Adoration to the gracious Father 
 and the north horn he censes three times, which is a type of the Son, and says 
 Adoration to the merciful Son 25 
 and the south horn he censes three times, which 1s a symbol of the Holy Ghost, 
 
 Adoration to the living and holy Spirit 
 
 and he ascends the step and raises the incense over the mysteries on the east side and 
 says this Voice 
 
 ¥ REJOICE IN THE LorRD, 0 YE RIGHTEOUS 30 
 With the smoke of spices be there a remembrance to 
 the Virgin Mary mother of God 
 and bringing it to the west side he says 
 PRAISE HIM, ALL YE PEOPLES 
 With the smoke of spices be there a remembrance to 35 
 the holy prophets apostles and martyrs 
 
76 The Syrian Rite 
 
 and to the north side saying 
 
 Glory be to the Father and to the Son and to the Holy Ghost 
 With the smoke of spices be there a remembrance to 
 the doctors and the priests and the just and the 
 
 5 righteous 
 
 and to the south side saying 
 From everlasting to everlasting world without end 
 
 With the smoke of spices be there a remembrance to the 
 holy church and all her children 
 
 10 and he lowers the censer in a circle over the mysteries three times and 
 descends from the step saying this 
 
 Smoke Receive, o my Lord, in thy mercy the incense of thy 
 servants and be reconciled by the smoke of thy priests and be 
 appeased by the service of thy worshippers and magnify thereby 
 
 15 the remembrance of thy mother and of thy saints and of all the 
 faithful departed, o Son the Christ who with thy Father and 
 thine Holy Spirit art worshipped and glorified now and at all 
 times for ever. Zhe seal May the just and righteous, the 
 prophets and apostles and martyrs and confessors and the holy 
 
 20 mother of God Mary and all the saints who in all generations 
 have been wellpleasing unto thee, o God, be intercessors and 
 suppliants unto thee in the behalf of the souls of all of us, that 
 by their prayers and supplications wrath may cease from thy 
 people. And have mercy on the flock of thy pasture and make 
 
 25 thy tranquillity and thy peace to dwell in the four quarters 
 of the world and to the departed grant pardon in thy 
 goodness, o our Lord and our God, for ever. Examination 
 Let Mary who brought thee forth and John who baptized 
 thee be suppliants unto thee in our behalf: and have 
 
 30 mercy upon us. 
 
 (THE LECTIONS) 
 
 Uf there be lessons for that day from the books of the Old Testament the 
 people shall say 
 
 A voice 
 35 (and the rest) 
 
The Liturgy of the Syrian Facobites AG 
 
 Then the lessons shall be read] 
 
 {AnD THE Lorp saiD uNTO Moses WHEREFORE CRIEST THOU 
 tates AND HIS SERVANT Moses Exod. xiv 15-31 
 
 ALL WISDOM COMETH FROM THE Lorp..... TURNETH AWAY 
 WRATH <L£cclus. ὦ 1-21 5 
 THE WILDERNESS AND THE SOLITARY PLACE ....... SORROW 
 
 AND SIGHING SHALL FLEE AWAY Is. xxxv} 
 
 And he begins the responsory of Mar Severus 
 
 By the prayers of Mary who brought thee forth and of John 
 who baptized thee 10 
 
 ¥ I WILL MAGNIFY THEE, 0 Gop my KING, whose only-begotten 
 Son who was immortal in his nature and came in 
 grace for the life and salvation of the race of men and 
 became incarnate of the holy and glorious pure virgin 
 the mother of God Mary: he took a body without 15 
 change and was crucified for us, even Christ our God, 
 and by his death trampled under foot our death and 
 destroyed it, who is one of the holy Trinity and is 
 worshipped and glorified equally with his Father and 
 his Holy Spirit 20 
 
 Have mercy on us all. 
 
 And they say 
 
 Hoty art thou, o God: HoLy, o mighty: HOLY, o immortal 
 who wast crucified for us: have mercy upon us 
 
 Hoty art thou, o God: HoLy, o mighty: HOLy, o immortal 25 
 who wast crucified for us: have mercy upon us 
 
 Hoty art thou, o God: HoLy, 0 mighty: HOLY, o immortal 
 who wast crucified for us: have mercy upon us 
 and 
 Kurillison 30 
 
 three times. 
 
78 The Syrian Rite 
 
 5[ The people The priest 
 The chosen apostles Vouchsafe us, o Lord God, 
 (and the rest) by the intercession of thine 
 holy apostles to be unmoved 
 5 and immovable in the faith 
 
 and to be stablished in their 
 doctrines and by good and 
 profitable works to be well- 
 pleasing to thy godhead, re- 
 10 joicing in thee all the days 
 of our life and to the end, 
 o Christ our God and the 
 hope of our life and _ the 
 saviour of our souls for ever. 
 If Amen] 
 
 He reads the Praxis 
 Beloved {WHOSOEVER BELIEVETH THAT 
 
 ς dissed oe sepatetaaeters HATH 
 NOT LIFE I 70. Ὁ 1-12}. 
 
 The people Again the prayer before the Apostle 
 
 20 Paul the blessed apostle Accept, o Lord God, our 
 
 (and the rest) prayers and our supplications 
 
 which are at this time before 
 thee and account us worthy 
 with purity and holiness to 
 keep thy commandments and 
 those of thy divine apostles 
 and of Paul THE ARCHITECT 
 and builder of thine holy 
 church, o our Lord and our 
 30 God for ever 
 
 bw 
 on 
 
 The deacon 
 
 Paul the apostle : from the Epistle to {the Corinthians} 
 Bless, o my Lord 
 
 My brethren {I wouLD NOT THAT YE SHOULD BE IGNORANT 
 25 Pegs ABLE TO BEAR IT 1 Cor. καὶ 1-13} 
 
The Liturgy of the Syrian Facobites 79 
 
 The deacon 
 Bless, o my Lord. 
 
 The people 
 Halleluiah and halleluiah 
 
 OFFER TO him “[sacrifices, BRING PRESENTS 
 CoME INTO THE COURTS OF THE LoRD AND woRSHIP him IN 
 his HOLY TEMPLE: BE THANKFUL UNTO HIM AND SPEAK GOOD 
 OF HIS NAME 
 by whom life is bestowed 
 Halleluiah]. 
 
 The deacon The priest before the Gospel 
 Bless, o my Lord Grant us, o Lord God, the 
 With silence ‘[stand, ye knowledge of thy divine words 
 hearers, for this is the holy and fill us with the understand- 
 Gospel which is being read. ing of thine holy Gospel and 
 Brethren, haste ye and hear the riches of thy divine gifts 
 and acknowledge the word and the indwelling of thine 
 of the living God] Holy Spirit and give us with 
 joy to keep thy commandments 
 and accomplish them and fulfil 
 thy will and to be accounted 
 worthy of the blessings and 
 the mercies that are from thee 
 now and at all times 
 The priest 
 Peace be to you all 
 The people 
 And with thy spirit 
 The priest 
 
 The holy Gospel of our Lord Jesus Christ, the life-giving 3 
 
 Gospel of {Luke} the apostle who preached life and salvation 
 
 to the world 
 The deacon 
 
 BLESSED IS HE THAT COMETH IN THE NAME OF THE LoRD 
 
 Ss) 
 
 20 
 
80 The Syrian Rite 
 
 The priest 
 In the time therefore of the dispensation of our Lord and our 
 God and our Saviour Jesus Christ, the Word of the living God 
 who was incarnate of the virgin Mary, these things were done 
 The deacon 
 We believe and confess 
 The priest 
 {AND AS THE PEOPLE WERE IN EXPECTATION...... IN THEE 
 I AM WELL PLEASED .5. Luke 11 15-22} 
 And peace be to you all 
 The people 
 And with thy spirit 
 This prayer 
 To our Lord Jesus Christ be our praise and our thanksgiving 
 15 and our blessing for his lifegiving word to us, and to his Father 
 who sent him for our salvation, and to his living and holy Spirit 
 who giveth us life, now and at all times for ever. Amen. 
 
 «(MASS OF THE FAITHFUL) 
 (THE PRAYERS) 
 20 And he sets the sedro of the Entrance 
 
 Let us pray all of us: ask we mercy and grace from the Lord. 
 O merciful Lord have mercy on us and help us 
 Prumion *{With the operation of good works and noble and 
 holy thoughts and the pleasant savour of the true faith and the 
 25 firstfruits of the gifts of glorious immortal lives be we accounted 
 worthy to offer to THE HIGHPRIEST OF OUR CONFESSION, EVEN 
 Jesus Christ, a holy and righteous sacrifice for that he of him- 
 self hath MADE PURIFICATION OF our sINsS and redeemed the 
 world by his sacrifice: whom befitteth glory and honour 
 30 and worship at this time of the celebration of the divine 
 eucharist and at all times} 
 Sedro of the entrance *{O Christ who art God the maker 
 and the possessor of all, the redemptive breath of the worlds, 
 pure immortal chrism and pleasant savour that never dieth, the 
 
The Liturgy of the Syrian Facobites 81 
 
 sweet and pleasant savour, the knowledge of thee filleth our 
 hearts and thou hast vouchsafed to us poor and earthly things 
 to stand before thee and to hear and to minister the service 
 of thy divine and unspeakable mysteries which even ANGELS 
 DESIRE TO LOOK INTO. Free our souls, o Lord, from the 5 
 yoke of the bondage of sin that we may live before thee with 
 watchfulness of mind and fixed rules of conversation all the 
 days of our lives and come to a blessed end and to life everlast- 
 ing, wherefrom troubles and lamentations and groanings are 
 moved far off: through thy grace and the goodpleasure of thy τὸ 
 Father blessing and blessed, who sent thee to save us, and 
 through the operation of thy Spirit allholy and good and 
 adorable and lifegiving and consubstantial with thee now 
 and at all times for ever} 
 
 He continues 15 
 
 From God may we receive pardon of offences and remission 
 of sins in both worlds for ever. Amen 
 
 And he adds 
 Peace be to you all 
 The people 20 
 And with thy spirit 
 The priest 
 May the pardon of the Son of God be bestowed on our souls 
 and on the souls of our fathers and of our brethren and of our 
 masters and of our teachers and of our departed and of all the 25 
 
 faithful departed, children of the holy church, in both worlds for 
 ever. Amen 
 
 And he burns incense and makes three crosses on the censer and says 
 
 Let us answer and say Hopwly is the holy Father, horkly is 
 the holy Son, holy is the living and holy Spirit, who halloweth 30 
 the incense of the sinner his servant, sparing and having 
 mercy on our souls and on the souls of our fathers and of our 
 brethren and of our masters and of our teachers and of our 
 departed and of all the faithful departed, children of the holy 
 church, in both worlds for ever and ever. Amen. 35 
 
 G 
 
1 
 
 3 
 
 5 
 
 5 
 
 ο 
 
 σι 
 
 ο 
 
 82 The Syrian Rite 
 
 <THE CREED) 
 The deacon 
 
 Sophia and Proschomen 
 The priest begins 
 
 °C each of the faithful shall say I believe and the priest shall say We believe | 
 
 I believe *[in one God the Father almighty maker of heaven 
 and earth and of all things visible and invisible. And in one 
 Lord Jesus Christ the only Son of God, who was begotten of 
 the Father before all worlds, light of light, very God of very 
 God, begotten and not made, and equal in substance to his 
 Father: by whom all things were made: who for us men and 
 for our salvation came down from heaven and was incarnate of 
 the Holy Ghost and of the virgin Mary mother of God and was 
 made man and was crucified for us in the days of Pontius Pilate 
 and suffered and died and was buried and rose again the third 
 day as he willed and ascended into heaven and sat down at 
 the right hand of his Father and he shall come again in glory 
 to judge the quick and the dead: of whose kingdom there is no 
 end. And in one Holy Ghost who is the Lord, the quickener 
 of all things, who proceedeth from the Father, and with the 
 Father and with the Son is worshipped and glorified, who spake 
 by the apostles and the prophets*. And in one church apostolic 
 catholic and glorious’: I acknowledge that there is one baptism 
 which is for the remission of sins and I look for the resurrection 
 of the dead and the new life in the world to come. Amen. | 
 
 (THE LAVATORY) 
 And he washes the tips of his fingers in water and says 
 Wash away, o Lord God, the foul pollution of my soul and 
 cleanse me with thy sprinkling of life that in purity and in 
 holiness I may be accounted worthy to go in to the holy of 
 holies, thine holy and hallowing house, and without defilement 
 to handle thine adorable and divine mysteries, that with pure 
 conscience I may offer unto thee A LIVING SACRIFICE that may 
 be WELLPLEASING UNTO thy godhead and like unto thy glorious 
 
 35 sacrifice, our Lord and our God, for ever. 
 
 a Bodl. MS. Marshall 327 f. 182: prophets and apostles 
 » 2b. holy catholic and apostolic 
 
The Liturgy of the Syrian Facobites 83 
 
 Again he asks for forgiveness and says 
 My brethren and my masters, pray for me that my sacrifice 
 be accepted. 
 And he bows down before the table of life and prays this prayer in silence 
 and says 
 O holy and glorious Trinity, have mercy upon me: o holy 
 and glorious Trinity, forgive me my sin: o holy and glorious 
 Trinity, receive this offering from my weak and sinful hands. 
 O God, in thy mercy make rest and good remembrance on 
 thine holy and heavenly altar for thy mother and for thy saints 
 and for all the faithful departed. O God, pardon and remit in 
 this hour the sins of thy sinful servant and help my weakness 
 which crieth unto thee at all times and by the prayers of thy 
 mother and of all thy saints, o God, in thy lovingkindness 
 pardon and remit the sins of them of our blood, our fathers and 
 our brethren and our masters and of him for whom and in the 
 behalf of whom this sacrifice is offered 
 here he mentions whomsoever he will. 
 
 And he ascends the step and kisses the throne and begins the Kurobho 
 
 The Annaphura of Mar James the brother of cur Lord 
 
 {THE KISS OF PEACE) 
 First the prayer before the Peace 
 O God of all and Lord, account these our unworthy selves 
 worthy of this salvation, o thou lover of men, that pure of ALL 
 GUILE AND all HYPOCRISY we may greet one another WITH 
 A KISS HOLY and divine, being united with the bond of love 
 and peace: through our Lord God and Saviour Jesus Christ 
 thine only Son our Lord through whom and with whom to 
 thee is fitting glory and honour and dominion with thy Spirit 
 allholy and good and adorable and lifegiving and consubstan- 
 tial with thee now and ever and world without end 
 The people 
 Amen 
 The priest 
 Peace be to you all 
 The people 
 And with thy spirit 
 (2 
 
 " 
 
 ο 
 
 -- 
 
 8 
 
 20 
 
 35 
 
σι 
 
 “- 
 σι 
 
 20 
 
 iS] 
 σι 
 
 30 
 
 84 The Syrian Rite 
 
 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 priest 
 Thou who alone art a merciful Lord, send thy blessings on 
 
 them that bend their necks before thine holy altar, ο thou that 
 DWELLEST ON HIGH AND YET REGARDEST THE THINGS THAT 
 ARE LOWLY, and bless them: through the grace and mercies 
 and love towards mankind of Christ thine only Son through 
 whom and with whom to thee is fitting glory and honour and 
 dominion with thy Spirit allholy and good and adorable and life- 
 giving and consubstantial with thee now and ever and world 
 without end 
 
 The people 
 
 Amen. 
 
 {THE PRAYER OF THE VEIL) 
 The priest 
 O God the Father who for thy great and unspeakable love 
 
 5 towards mankind didst s—enp thy Son INTO THE WORLD tO BRING 
 
 AGAIN THE SHEEP THAT WAS GONE ASTRAY, turn not away thy 
 face from us who offer this fearful and unbloody sacrifice : For 
 WE TRUST NOT IN OUR OWN RIGHTEOUSNESS BUT IN THY MERCIES. 
 We intreat therefore and beseech thy goodness that this mystery 
 which is administered for our redemption be not for judgement 
 unto thy people but for the wiping out of sins and for forgive- 
 ness of trespasses and for thanksgiving unto thee: through the 
 grace and mercies and love towards mankind of thine only Son 
 through whom and with whom to thee is fitting glory and honour 
 
The Liturgy of the Syrian Facobites 85 
 
 and dominion with thy Spirit allholy and good and adorable 
 and lifegiving and consubstantial with thee now and ever and 
 
 world without end 
 The people 
 
 Amen. 5 
 
 «ANAPHORA) 
 The deacon 
 Stand we fairly 
 The people 
 Mercies, peace, (a sacrifice of praise) 10 
 (THE THANKSGIVING) 
 He makes the annaphura to flutter and says 
 THE LovE oF Gop the Father AND THE GRACE *[oF the only- 
 begotten Son AND THE FELLOWSHIP and descent or THE Hoty 
 GHOST BE WITH YOU ALL, my brethren, evermore] 15 
 The people 
 And with thy spirit 
 The priest 
 The minds and hearts of all of us be on high 
 The people 20 
 They are with the Lord our God 
 The priest 
 Let us give thanks unto the Lord with fear *{[and worship with 
 trembling | 
 The people 25 
 It is meet and right 
 The priest: gehdntho 
 It is very meet right fitting and our bounden duty to 
 praise thee, to bless thee, to celebrate thee, to worship thee, to 
 give thanks to thee the creator of EVERY CREATURE VISIBLE 3° 
 
 AND INVISIBLE 
 T ‘litho 
 
 whom THE HEAVENS AND THE HEAVENS OF HEAVENS PRAISE AND 
 ALL THE HOSTS OF THEM, THE SUN AND THE MOON AND ALL 
 the choir of THE STARS, THE EARTH AND THE SEA AND ALL 35 
 
on 
 
 Io 
 
 20 
 
 5) 
 
 3 
 
 “σι 
 
 σι 
 
 86 The Syrian Rite 
 
 THAT IN THEM IS, THE HEAVENLY JERUSALEM, THE CHURCH 
 OF THE FIRSTBORN THAT ARE WRITTEN IN HEAVEN, ANGELS 
 archangels princedoms POWERS THRONES DOMINATIONS VIR- 
 TUES above the world, heavenly armtes, 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 ΜΙΘΗΤῪ Lorp Gop oF SABAOTH 
 of the GLory and honour of whose majesty 
 heaven and EARTH ARE FULL 
 Hosanna in the highest 
 BLESSED IS HE THAT came and COMETH 
 IN THE NAME OF THE LorD 
 HosANNA IN THE HIGHEST 
 The priest: g?*hdntho 
 
 Even as in truth thou art holy, KING OF THE WORLDS and 
 giver of all holiness, and holy also is thine onlybegotten Son 
 our Lord and God and Saviour Jesus Christ and holy also is 
 thine Holy Spirit who SEARCHETH ALL THINGS, even THE DEEP 
 THINGS OF thee, Gop and Father. For holy art thou all- 
 sovereign almighty terrible good, of fellowfeeling and especially 
 as touching thy creature: who madest man out of earth and 
 gavest him delight in paradise: but when he transgressed thy 
 commandment and fell thou didst not pass him by Nor FORSAKE 
 him, o good, but didst chasten him as an exceeding merciful 
 father: thou calledst him by the law, thou didst lead him by the 
 prophets and Last oF ALL didst sEND thine ONLYBEGOTTEN SON 
 INTO THE WORLD that he might renew thine image: who, when 
 he had come down and been incarnate of the Holy Ghost and 
 of the holy mother of God and evervirgin Mary and coNVERSED 
 WITH MEN and done all things for the redemption of our race 
 
 Telitho 
 
 and when he was about to accept a voluntary death for us 
 sinners, himself without sin, IN THE SAME NIGHT IN WHICH HE 
 
The Liturgy of the Syrian Facobttes 87 
 
 WAS DELIVERED UP for THE LIFE and salvation OF THE WORLD 
 TOOK BREAD on his holy spotless and unpolluted hands and 
 showed it to thee, God and Father, and when he had ΟΙΝΕῈΝ 
 THANKS εἷς HE BLESSED >& hallowed > BRAKE AND GAVE TO HIS 
 DIscIPLEs and holy apostles sayinc TAKE, EAT of it: THIS IS MY 5 
 BODY WHICH FoR you and for many IS BROKEN and given for 
 the remission of sins and for eternal life 
 
 The people 
 
 Amen 
 
 The priest 10 
 And LIKEWISE also THE CUP AFTER HE HAD SUPPED when he 
 had mixed with wine and water HE GAVE THANKS > BLESSED > 
 hallowed > AND GAVE TO HIS DISCIPLES and holy apostles SAYING 
 TAKE, DRINK YE ALL OF IT: THIS IS MY BLOOD OF THE NEW 
 TESTAMENT WHICH FOR YOU and FOR MANY IS SHED and given 15 
 FOR THE REMISSION OF SINS and for eternal life 
 
 The people 
 Amen 
 The priest 
 Do THIS IN REMEMBRANCE OF ME: FOR AS OFTEN AS YE EAT 20 
 
 THIS BREAD AND DRINK THIS CUP YE Do proclaim my DEATH and 
 confess my resurrection UNTIL I coME 
 
 The people 
 Thy death, o Lord, ‘[we commemorate and thy resurrection we 
 confess and thy second coming we look for, and we ask of thee 25 
 
 mercy and compassion and we implore the forgiveness of sins. 
 Thy mercies be upon us all]. 
 
 (THE INVOCATION > 
 The priest 
 
 Commemorating therefore, o Lord, thy death and thy resur- 30 
 rection on the third day from the tomb and thine ascension into 
 heaven and thy session at the right hand of God the Father and 
 as well thy second coming fearful and glorious wherein thou 
 SHALT JUDGE THE WORLD IN RIGHTEOUSNESS, when thou shalt 
 RENDER TO EVERY OMe ACCORDING TO HIS DEEDS, we Offer thee 3 
 this fearful and unbloody sacrifice that THOU DEAL NOT WITH US 
 
 on 
 
88 The Syrian Rite 
 
 AFTER OUR SINS, 0 Lord, NEITHER REWARD US AFTER OUR 
 iniquities, but after thy leniency and thy great and unspeakable 
 love towards mankind Biot out the sins of us thy servants who 
 intreat thee. For thy people and thine inheritance intreat thee 
 5 and through thee and with thee the Father saying 
 The people 
 Have mercy *[upon us, 0 Gop the Father atmicuty, have 
 mercy upon us] 
 The priest 
 10 We too, o Lord, receiving thy grace, *[weak and sinful, thy 
 servants, give thanks unto thee and praise thee for all things 
 and by reason of all things] 
 The people 
 We glorify thee, [we bless thee, we worship thee, we believe 
 15in thee: we pray thee be propitious, o Lord God, have mercy 
 upon us and hear us] 
 The deacon 
 In silence and fear ‘[stand and pray. The peace and tran- 
 quillity of God the Father of us all be with us. Cry we 
 20 and say we thrice Kurillison Kurillison Kurillison | 
 The priest: gehontho: the Invocation of the Holy Ghost 
 Have mercy upon us, God the Father almighty, and send upon 
 us and upon these gifts set before thee thine Holy Spirit the Lord 
 and the lifegiver who shareth thy throne, God and Father, and 
 25 shareth the kingdom with the Son, who is of one substance and 
 coeternal, who spake in the law and the prophets and thy new 
 testament, who descended in the likeness of a dove upon our 
 Lord Jesus Christ in the river Jordan, who descended upon the 
 holy apostles in the likeness of fiery tongues 
 30 The priest 
 Hear me, o Lord: *{hear me, ὁ Lord: hear me, ὁ Lord,] and 
 have mercy upon us: [and may thy holy and living Spirit, 
 o Lord, come and descend upon me and upon this oblation] 
 The people 
 35 Kurillison 
 The priest: tlitho 
 that coming down he may make of this bread the lifegiving 
 body * the redeeming body >& the heavenly body »& the body 
 
The Liturgy of the Syrian Facobztes 89 
 
 which sets free our souls and bodies, the body of our Lord 
 God and Saviour Jesus Christ for the remission of sins and 
 eternal life to them that receive. Amen 
 
 The people 
 
 Amen 5 
 
 The priest 
 And the mixture that is in this cup the blood of the new 
 testament > the redeeming blood > the lifegiving blood >& the 
 heavenly blood which sets free our souls and bodies, the blood 
 of our Lord God and Saviour Jesus Christ for the remission of 1° 
 sins and eternal life to those who receive it. Amen 
 
 The people 
 
 Amen 
 
 The priest 
 That they be to all who receive of them the hallowing of souls 15 
 and bodies, fruitfulness in good works, for the confirmation of 
 thy holy 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: 2° 
 by the grace and mercies and love towards mankind of thine only 
 Son through whom and with whom to thee is fitting glory and 
 honour and dominion with thy Spirit allholy and good and 
 adorable and lifegiving and consubstantial with thee now and 
 ever and world without end 25 
 
 The people 
 
 Amen. 
 
 {THE INTERCESSION ) 
 ®( The deacon The priest: g?hontho 
 
 Bless, o Lord Wherefore we offer unto 30 
 Let us pray and beseech our thee, o Lord, this same fear- 
 Lord and our God at this ful and unbloody sacrifice for 
 great and dread and holy these thine holy places which 
 moment for our fathers and thou hast glorified by the 
 rulers who are over us this manifestation of thy Christ 35 
 day in this present life and and especially for the holy 
 
2 
 
 ho 
 on 
 
 3 
 
 te 
 
 σι 
 
 ο 
 
 fo) 
 
 σι 
 
 90 
 
 tend and rule the holy 
 churches of God : the vener- 
 able and most blessed mar 
 NV our patriarch: and for 
 mar JV metropolitan with the 
 residue of the metropolitans 
 and venerable orthodox 
 bishops let us beseech the 
 Lord] 
 
 The Syrian Rite 
 
 Sion the mother of all 
 churches: and for thine holy 
 church which is in all the 
 world:* grant her, Ὁ Lerd 
 the rich gifts of thine Holy 
 Spirit 
 
 Remember also, o Lord, our 
 pious bishops who RIGHTLY 
 divide for us THE WORD OF 
 
 TRUTH: especially the fathers 
 our patriarchs mar /V and our 
 
 bishop. Grant them, o Lord, an honourable old age: for a long 
 time preserve them TENDING THY PEOPLE in all piety and 
 holiness 
 
 Remember also, o Lord, this honourable presbytery which is 
 here and in every place and the diaconate in Christ and the 
 residue of all the ministry and every order of the church 
 
 Remember also, o Lord, my lowliness whom all unworthy as 
 I am thou hast accounted worthy to call upon thee. REMEMBER 
 NoT the sins of My youTH and mine ignorances BUT AFTER THE 
 MULTITUDE OF THY MERCIES THINK THOU UPON ME: for IF THOU 
 WILT BE EXTREME TO MARK iniquity, o Lorp, ΗΟ May endure 
 before thee? For wiTH THEE Is propitiation: visit me and 
 purify me and where sIN ABOUNDETH THERE let thy GRACE 
 MUCH MORE ABOUND 
 
 Remember also, o Lord, those from among our brethren who 
 are cast into bondage and are in prison and in exile, them that 
 are sick and ill and them that are oppressed and vexed oF EVIL 
 SPIRITS 
 
 Remember also, o Lord, the air and the rains and the dews 
 and the fruits of the earth: BLESS THE CROWN OF THE YEAR 
 WITH THY GOODNESS, for THE EYES OF ALL hope in THEE AND 
 THOU GIVEST THEIR food IN good SEASON: THOU OPENEST 
 THINE allsufficing HAND AND FILLEST ALL THINGS LIVING WITH 
 good WILL 
 
 Telitho 
 
 And deliver us, o Lord God, from all oppression and wrath 
 
 and straits and all hurt and opposition of wicked men and from 
 
The Liturgy of the Syrian Facobrtes QI 
 all force and violence of devils and from every scourge sent from 
 thee, o God, which is brought upon us by reason of our sins 
 and preserve us in the orthodox faith and the keeping of thine 
 holy lifegiving commandments, us indeed and all that are 
 accounted worthy to stand before thee and to wait for the rich 
 mercies which come from thee: for thou art a God that taketh 
 pleasure in mercy and to thee we offer up glory and to thine 
 only Son and to thy Spirit allholy and good and adorable and 
 lifegiving and consubstantial with thee now and ever and world 
 without end 
 The people 
 
 Amen 
 
 °[The deacon 
 
 Again then we commemorate 
 all our faithful brethren true 
 christians who have before 
 bidden and charged our 
 humility and our weakness 
 to remember them in this 
 hour and at this time: and 
 for all who have been cast 
 into all manner of grievous 
 temptations and take refuge 
 in thee, o Lord, the mighty 
 God, and for their salvation 
 and their visitation by thee 
 speedily: and for this city 
 preserved of God and for 
 the concord and advance of 
 the faithful inhabiters there- 
 of that they be exercised in 
 virtue let us beseech the 
 Lord] 
 
 The priest: gehontho 
 
 Again vouchsafe to remem- 
 ber those who stand with us 
 and pray with us, our fathers 
 and brethren, and those who 
 remain 
 
 Remember also, o Lord, 
 those who have charged us 
 to remember them in our 
 prayers to thee our God and 
 to each one grant, o Lord, 
 this request which has respect 
 to their salvation 
 
 Remember also, o Lord, 
 those who have offered the 
 offerings at thine holy altar 
 and those for whom each has 
 offered and those who have 
 wished to offer and could not 
 and those who are in anyone’s 
 mind and those who are now 
 mentioned by name 
 
 Telitho 
 Remember, 0 Lord, all those whom we have mentioned and 
 those whom we have not mentioned : according to the greatness 
 of thy reconciliation afford them the joy of thy salvation, receiving 
 
 5 
 
 - 
 on 
 
 to 
 
 (0) 
 
 30 
 
 35 
 
10 
 
 20 
 
 92 The Syrian Rite 
 
 their sacrifices on to the expanses of thine heaven, vouchsafing 
 unto them visitation and succour from thee: strengthen them 
 with thy power and arm them with thy might: for thou 
 art merciful and hast pleasure in mercy. To thee is fitting 
 5 glory and honour and power with thine only Son and to thy 
 Spirit allholy and good and lifegiving and adorable and consub- 
 stantial with thee now and ever and world without end 
 
 The people 
 
 Amen 
 
 ® [The deacon 
 
 Again then we commemorate 
 
 all faithful kings and true 
 christians who in the four 
 quarters of this world have 
 founded and _ established 
 churches and monasteries 
 of God: and for every 
 christian polity, the clergy 
 and the faithful people, that 
 they be exercised in virtue 
 let us beseech the Lord | 
 
 The priest: gehontho 
 
 Remember, o Lord, our re- 
 ligious kings and queens: LAY 
 HOLD UPON SHIELD AND BUCK- 
 LER AND STAND UP TO HELP 
 them, subdue unto them all 
 their enemies and them that 
 fight against them, THAT WE 
 MAY paSS A PEACEABLE AND 
 QUIET LIFE IN ALL GODLINESS 
 AND humility 
 
 Telitho 
 
 For THOU art AN HOUSE OF REFUGE of salvation and an help- 
 ing power and a victorious leader of all them that call unto thee 
 25 and hope in thee, o Lord, and to thee we offer up glory and to 
 thine only Son and to thy Spirit allholy and good and ador- 
 able and lifegiving and consubstantial with thee now and ever 
 
 and world without end 
 
 The people 
 
 Amen 
 
 ®[ The deacon 
 Again then we commemorate 
 her who is to be called 
 blessed and glorified of all 
 generations of the earth, 
 holy and blessed and ever- 
 virgin blessed mother of 
 
 The priest: g¢hontho 
 Forasmuch then, o Lord, as 
 thou hast the power of life and 
 of death and art a God of mer- 
 cies and of love towards man- 
 kind, vouchsafe to remember 
 all those who have been well- 
 
The Liturgy of the Syrian Facobites 93 
 
 God Mary: and with her pleasing unto thee since the 
 also let us remember the world began, holy fathers and 
 prophets and apostles and forefathers, prophets and apos- 
 evangelists and preachers tles and John the forerunner 
 
 and martyrs and confessors and baptist and S. Stephen 5 
 
 and blessed John Baptist chief of deacons and first of 
 messenger and forerunner martyrs, and the holy and 
 and the holy and glorious’ glorious mother of God and 
 mar Stephen chief of dea- evervirgin Mary and all saints 
 cons and first of martyrs. 
 
 Let us therefore remember 
 
 together all the saints: let 
 
 us beseech the Lord] 
 
 and telitho 
 
 We ask of thee, o Lord great in mercies, who makest possible 
 things impossible, unite us to the blessed church, number us 
 with that church, give us a place through thy grace among THE 
 FIRSTBORN WHICH ARE WRITTEN IN HEAVEN. For for this cause 
 we too remember them that they too while they stand before 
 thy lofty tribunal may remember our misery and poverty and 
 may offer unto thee with us this fearful and unbloody sacrifice 
 for the care of them that live and for the assurance of us who 
 are miserable and unworthy, and for the repose of all them that 
 have fallen asleep aforetime IN THE BELIEF OF THE TRUTH, Our 
 fathers and brethren. By the grace and mercies and love towards 
 mankind of thine only Son, through whom and with whom to 
 thee is fitting glory and honour and power with thy Spirit 
 allholy and good and adorable and lifegiving and consubstantial 
 with thee now and ever and world without end 
 
 The people 
 Amen 
 *[The deacon The priest: g¢hontho 
 Again then we commemorate Remember also, o Lord, our 
 
 those who among the saints holy bishops who have gone to 
 
 Io 
 
 ° 
 
 » & 
 
 30 
 
 have aforetime fallen asleep their rest aforetime, who inter- 35 
 
 in holiness and are at rest preted for us the word of truth, 
 and have kept undefiled the who from James the archbishop 
 
94 The Syrian Rite 
 
 apostolic faith and delivered and apostle and martyr even 
 it to us: and those of the to this day have preached to 
 three pious and holy and us the orthodox word of truth 
 ecumenic synods we pro- in thine holy church 
 5 claim, to wit of Nicaea and 
 of Constantinople and of 
 Ephesus: and our glorious 
 Godbearing fathers and or- 
 thodox doctors James the 
 1o =brother of our Lord, who 
 was apostle martyr and 
 archbishop, Ignatius, and 
 Dionysius, Athanasius, Basil, 
 Gregory, Timothy, Eusta- 
 15 thius, John; but most chiefly 
 Cyril who was a tower of 
 the truth, who expounded 
 the incarnation of the Word 
 of God, and mar James 
 20 and mar Ephraim, eloquent 
 mouths and pillars of our 
 holy church, and them also 
 that before them, with them 
 and after them kept the one 
 25 orthodox and _ uncorrupted 
 faith and delivered it to us: 
 let us beseech the Lord | 
 
 and telitho 
 
 the luminaries and teachers of thine holy church, even them that 
 30 HAVE FOUGHT A GOOD FIGHT OF FAITH, who have carried thine 
 holy NAME before THE GENTILES AND KINGS AND THE CHILDREN 
 oF IsRaEL: by whose prayers and supplications grant thy peace 
 to thy church. Their doctrines and their confessions confirm in 
 our souls, speedily destroy heresies which trouble us and grant to 
 35 us to STAND BEFORE thy dread JUDGEMENTSEAT WITHOUT SHAME. 
 For thou, o Lord, art holy and dwellest in the holy place and 
 art the perfecter of the saints and to thee we offer up glory and 
 
The Liturgy of the Syrian Facobites 
 
 95 
 
 to thine only Son and to thy Spirit allholy and good and 
 adorable and lifegiving and consubstantial with thee now and 
 
 ever and world without end 
 
 The people 
 
 Amen 
 
 ®| The deacon 
 
 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 Gop, 
 lord OF SPIRITS and OF ALL 
 FLESH. Let us pray and in- 
 tercede and beseech Christ 
 our God who hath received 
 their souls and spirits unto 
 himself to vouchsafe them in 
 his great mercies pardon of 
 offences and remission of 
 sins and to bring us and 
 them to his heavenly king- 
 dom 
 
 Together let us cry and say 
 thrice Kurillison Kurillison 
 Kurillison | 
 
 The priest: g°hontho 
 
 Remember, o Lord, the or- 
 thodox presbyters who have 
 gone to their rest aforetime, 
 deacons subdeacons singers 
 readers interpreters exorcists 
 monks anchorets hearers per- 
 petual virgins and_ seculars 
 who have fallen asleep afore- 
 time in the faith in Christ and 
 those for whom each has 
 offered and those whose es- 
 tate each has kept in mind 
 
 and telitho 
 
 O Lord, Lord Gop ΟΕ spirits and OF ALL FLESH, remem- 
 ber, o Lord, those whom we have mentioned and those whom 
 we have not mentioned, who have passed from this life in the 
 orthodox faith. Rest their souls and bodies and spirits, deliver 35 
 them from eternal punishment to come and vouchsafe to them 
 delight Iv THE Bosom oF ABRAHAM and of Isaac and of Jacob, 
 where THE LIGHT OF THY COUNTENANCE visiteth, whence PAINS 
 
 μι 
 σι 
 
 25 
 
 20 
 
96 The Syrian Rtte 
 
 and tribulations and sIGHINGS are FLED AWAY. Impute to 
 them none of their offences and ENTER NOT INTO JUDGEMENT 
 WITH THY SERVANTS, FOR IN THY SIGHT SHALL NO MAN LIVING 
 BE justified: for there is no man that is not guilty of sin and 
 5 that is pure from defilement of them that are among the sons of 
 men upon the earth, save only our Lord and God and Saviour 
 Jesus Christ, thine onlybegotten Son, through whom we too 
 hope to obtain mercies and forgiveness of sins for his sake, 
 both for ourselves and for them 
 10 The people 
 Rest them, pardon, remit [and forgive, o God, the offences 
 and the shortcomings of us all, which we have done wittingly 
 or unwittingly | 
 The priest: g’hontho 
 15 Rest them, remit, forgive, o God, our offences, done volun- 
 tarily and involuntarily, wittingly and unwittingly, by word and 
 deed and in thought, those that are hidden and those that are 
 manifest, those that were done long ago, those that are known 
 and those forgotten, which thine holy name knoweth 
 20 and telitho 
 Our end preserve christian and sinless and gather us beneath 
 the feet of thine elect when thou wilt and where thou wilt and 
 as thou wilt, only without shame by reason of our faults, that in 
 this as in all things thine allhonoured and blessed name may 
 25 be glorified and extolled with the name of our Lord Jesus 
 Christ and thine Holy Spirit now and ever and world without 
 end 
 The people 
 As it was, [15 and awaiteth for the generations of the genera- 
 30 tions and to the generations of the ages to come for ever. 
 Amen]. 
 
 (THE BLESSING) 
 The priest 
 Peace be to you all 
 28 The people 
 And with thy spirit 
 
The Liturgy of the Syrian Facobites 
 
 OF 
 
 The priest 
 
 The mercies of THE GREAT GoD AND ouR Saviour JEsuS 
 CHRIST SHALL BE WITH you all 
 The people 
 And with thy spirit. 
 
 (THE FRACTION AND CONSIGNATION ) 
 
 The deacon says the Kathulikt 
 °| Bless, o Lord 
 
 Again and again by this pure 
 holy oblation and_propitia- 
 tory sacrifice which has been 
 offered to God the Father 
 and consecrated and accom- 
 plished and consummated 
 by the descent of the living 
 Holy Ghost: for our father 
 the illustrious priest who 
 offered and consecrated it, 
 
 _ for the altar of God whereon 
 it is celebrated, for the blessed 
 folk who draw nigh and re- 
 ceive it In THE BELIEF OF THE 
 TRUTH and those for whom 
 it is offered and consecrated : 
 again more especially we are 
 praying 
 
 Behold a time of fear and be- 
 hold an hour full of trem- 
 bling. Those on high stand 
 in fear and minister it with 
 trembling: trembling is cast 
 among the children of light 
 and earthborn men feel 
 it not, and from the hour 
 wherein pardon is brought 
 nigh sinners flee away. 
 
 H 
 
 The priest breaks and signs saying 
 
 Thus truly did the Word of 
 God suffer in the flesh and was 
 sacrificed and broken on the 
 cross: and his soul was severed 
 from his body, albeit his god- 
 head was in no wise severed 
 either from his soul or from his 
 body *« And he was PIERCED 
 IN HIS SIDE WITH A SPEAR > 
 AND THERE flowed thereout 
 BLOOD AND WATER A PROPITIA- 
 TION FOR THE WHOLE WORLD > 
 and his body was stained there- 
 with »& and for the sins of the 
 circle of the world > the Son 
 died upon the cross % And his 
 soul came and was united to 
 his body and he turned us from 
 an evil conversation to the good 
 and BY THE BLOOD OF HIS CROSS 
 HE RECONCILED and united and 
 knit HEAVENLY things with 
 
 μι 
 
 ο 
 
 = 
 
 5 
 
 the things of EARTH and the 30 
 
 people with the peoples and 
 the souls with the body. Anp 
 THE THIRD DAY HE ROSE AGAIN 
 FROM the sepulchre and he 
 is one Emmanuel and 
 not divided after the union 
 
 IS 35 
 
98 
 
 Tremble ye ministers of the 
 church for that ye administer 
 a living fire and the power 
 which ye wield surpasseth 
 5 seraphin’s. Blessed is the 
 soul which is present in the 
 church in purity at this time 
 because the Holy Ghost 
 writes down its name and 
 1c uplifts it to heaven 
 My blessed lady Mary, beseech 
 with us thine onlybegotten 
 that he be appeased through 
 thy prayers and perform 
 15 mercy on us all 
 Look, o Lord, with a merciful 
 eye on our father who 
 stands before thine altar: 
 receive, o Lord, his oblation 
 20 like those of the prophets 
 and the apostles 
 Remember, o Lord, by thy 
 grace and by thy divine 
 compassion the fathers and 
 25  pontiffs: may their prayer 
 be a wall to us 
 Remember, ο Lord, our fathers 
 and brethren again and our 
 teachers, and us and them 
 30 account worthy by thy mercy 
 of the heavenly kingdom 
 Remember, o Lord, them that 
 are absent, have mercy on 
 them that are here: give 
 32 ~rest also to the spirits of the 
 departed and have mercy 
 upon sinners in the day of 
 judgement 
 
 The Syrian Rite 
 
 indivisible into the two natures. 
 Thus we confess and thus we 
 believe, thus we affirm that this 
 body appertains to this blood 
 and this blood to this body 
 
 Another, of mar Jacob the doctor 
 
 O Father of truth, behold thy 
 Son the sacrifice which propi- 
 tiates thee: receive this one 
 who died for me and may I be 
 forgiven through him. Βε- 
 hold, take this offering at my 
 hands and be reconciled unto 
 me and remember not against 
 me the sins which I have com- 
 mitted against thy sovereignty. 
 Behold his blood poured out 
 upon Golgotha by wicked men 
 and pleading for me: for its 
 sake receive my petition. As 
 great as are mine offences, so 
 great are thy mercies: if thou 
 shouldst weigh them, thy mer- 
 cies would be heavier in the 
 balance than THE MOUNTAINS 
 that are WEIGHED of thee. 
 Look upon the sins and look 
 upon the offering for them, for 
 the offering and the sacrifice is 
 greater far than the sins: be- 
 cause I sinned thy beloved 
 bore the nails and the spear: 
 his sufferings are enough to 
 reconcile thee and by them 
 may I live. Glory be to the 
 Father who delivered his Son 
 for our salvation and worship 
 
The Liturgy of the Syrian Facobites 
 
 The departed who are severed 
 from us and have passed 
 from this world, grant rest, 
 o Christ, to their spirits with 
 the righteous and the just: 
 be thy cross a bridge to them 
 and thy baptism a covering: 
 thy body and holy blood 
 a way to lead them to the 
 kingdom 
 
 May we be accounted worthy 
 to lift up everlasting praise 
 and acceptable worship from 
 the midst of the sanctuary to 
 the Father and the Son and 
 the living Spirit of holiness 
 that the true God may ac- 
 complish towards us_ his 
 grace and blessing, compas- 
 sion and lovingkindness now 
 henceforth and for ever 
 
 And let us all with prayer 
 beseech the Lord 
 
 The people 
 Amen]. 
 
 sy 
 
 be to the Son who died upon 
 the cross and restored us all 
 to life and thanksgiving be to 
 the Spirit who began and ful- 
 filled the mystery of our salva- 
 tion. O Trinity exalted above 
 all, have mercy on us all 
 
 Another prayer of the Fraction 
 
 Thou art Christ the God 
 who was cleft in his side on 
 the height of Golgotha in Jeru- 
 salem for us. Thou art THE 
 Lams oF GoD THAT TAKETH 
 AWAY THE SIN OF THE WORLD. 
 Do thou pardon our offences 
 and forgive our sins and set us 
 on thy right hand. 
 
 {THE LORD’S PRAYER) 
 
 The priest * (raises his voice) : 
 
 the prayer of the Our Father which art 
 
 ta heaven 
 
 O Gop 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 archangels, TEN THOUSAND TIMES TEN 
 THOUSAND angels, hosts rational and heavenly, who hast vouch- 
 safed to sanctify and perfect the offerings and gifts and perfec- 
 tion of fruits which are offered to thee FOR A SWEETSMELLING 
 SAVOUR by the grace of thine onlybegotten Son and by the 35 
 descent of thine Holy Spirit: sanctify, o Lord, our souls and 
 
 Γ 2 
 
 σι 
 
 a 
 tn 
 
 25 
 
Io 
 
 15 
 
 20 
 
 30 
 
 35 
 
 100 Lhe Syrian Rite 
 
 our bodies that with a pure heart and with soul enlightened and 
 with face unashamed we may make bold to call upon thee, o God 
 heavenly Father almighty holy, and to pray and to say 
 Our FATHER WHICH ART IN HEAVEN 
 
 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 
 
 The priest 
 Yea, Ο Lorp our GoD, LEAD US NOT INTO TEMPTATION which 
 we are not able to bear BUT MAKE WITH THE TEMPTATION also 
 A WAY OF ESCAPE THAT WE MAY BE able To BEAR IT, and 
 DELIVER US FROM EVIL: by Christ Jesus our Lord through whom 
 and with whom to thee is fitting glory and honour and dominion 
 with thy Spirit allholy and good and adorable and lifegiving 
 and consubstantial with thee now and ever and world with- 
 
 out end 
 The people 
 
 Amen. 
 
 (THE INCLINATION > 
 The priest 
 Peace be to you all 
 The people 
 And with thy spirit 
 The deacon 
 Let us bow down our heads unto the Lord 
 The people 
 Before thee, o Lord our God 
 The priest 
 To thee thy servants bow down their heads awaiting the rich 
 mercies which come from thee. Send, o Lord, the rich blessings 
 which come from thee and SANCTIFY Our SOULS AND BODIES AND 
 SPIRITS that we may be worthy to partake of the body and blood 
 
The Liturgy of the Syrian Facobites IOI 
 
 of Christ our Saviour: by the grace and mercies and love 
 towards mankind of Christ Jesus our Lord with whom thou art 
 blessed and glorified in heaven and on earth with thy Spirit all- 
 holy and good and adorable and lifegiving and consubstantial 
 with thee now and ever and world without end 
 
 The people 
 
 or 
 
 Amen 
 
 The priest 
 Peace be to you all 
 
 The people τὸ 
 And with thy spirit 
 
 The priest 
 
 Tue GRACE of the holy Trinity uncreated and eternal and 
 consubstantial BE WITH YOU ALL 
 
 The people ΤΡ 
 
 And with thy spirit. 
 
 (THE ELEVATION > 
 The deacon 
 Give we heed in fear 
 The priest 20 
 The holies to the holies 
 The people 
 The one Father is holy, the one Son is holy, the one Spirit 
 is holy 
 
 and the priest *| raises the paten and elevates it and setting it down he raises the 25 
 chahce also and elevates it: and after the elevation he holds them up, the paten 
 in his right hand and the chalice in his left, crosswise over the tablitho and} says 
 
 The one holy Father be with us RK Amen. The one holy 
 Son be with us R Amen. The one holy Spirit be with us 
 kk Amen. Blessed be the name of our Lord in heaven and in 30 
 earth forever RK Amen. 
 
Io 
 
 5 
 
 20 
 
 30 
 
 35 
 
 TO2 
 
 The Syrian Rite 
 
 (THE COMMUNION > 
 
 The deacon and the clerks 
 In offerings and prayers let us 
 remember them 
 Then 
 
 By the resurrection of Christ 
 the king ° [may we receive in 
 faith pardon for our souls, 
 and unto the Son who by his 
 cross redeemed us say we all 
 of us together Blessed be 
 our redeemer: holy art thou, 
 holy art thou, holy art thou 
 who in all places magnifiest 
 the memory of thy mother 
 and of the saints and of the 
 faithful departed 
 
 Halleluiah 
 
 The heavenly hosts standing 
 
 with us in the midst of the 
 sanctuary celebrate the body 
 of the Son of God sacrificed 
 before us. Draw nigh par- 
 take of it for forgiveness of 
 trespasses and sins 
 
 Halleluiah 
 
 Upon thine altar, o Lord, let 
 our fathers and our brethren 
 and our teachers be remem- 
 bered and let them stand, 
 o king Christ, at thy right 
 hand in the day of thy great 
 judgement 
 
 Halleluiah 
 
 Blessed be the Lord who de- 
 livered unto us his body and 
 
 The priest covers the mysteries and 
 takes the spoon and places it on the 
 chalice and comes down in front of the 
 altar and bowing before the table of life 
 
 prays these prayers 
 
 Vouchsafe me, o my Lord, to eat 
 thee in holiness and by the eating of 
 thy body may my lusts be driven away 
 and by the drinking of thy cup of life 
 may my passions be quenched and by 
 thee may I be accounted worthy of the 
 pardon of offences and the remission 
 of sins, o our Lord and our God, for 
 ever. Amen 
 
 Another 
 
 Vouchsafe us, o Lord God, that our 
 bodies be made holy by thy holy body 
 and our souls made radiant by thy pro- 
 pitiatory blood and may it be for the 
 pardon of our offences and for the 
 remission of our sins, o our Lord and 
 
 our God, for ever. Amen 
 
 Another 
 
 Vouchsafe us, o Lord God, to eat 
 thy holy body and to drink thy pro- 
 pitiatory blood and may we be heirs 
 in thine heavenly kingdom with all 
 who have been wellpleasing to thy 
 good will, o our Lord and our God, 
 for ever. Amen 
 
 And he ascends the step and when he 
 has taken the coal from the chalice in the 
 spoon he says 
 
 Thee I am holding who holdest the 
 bounds, thee I am grasping who order- 
 est the depths, thee, o God, do I place 
 in my mouth: by thee may I be de- 
 livered from the fire unquenchable and 
 be accounted worthy of the remission 
 of sins like the sinful woman and the 
 robber, o our Lord and our God, for 
 ever. Amen 
 
The Liturgy of the Syrian Facobites 
 
 his living blood that thereby 
 we may gain pardon 
 
 Halleluiah and again Halle- 
 
 luiah 
 
 Worshipped and glorified be 
 the Father and the Son and 
 the Holy Ghost from ever- 
 lasting and world without 
 end: to him be glory]. 
 
 103 
 
 When he partakes he says 
 
 The propitiatory coal of the body 
 and blood of Christ our God is given 
 to a sinful servant for the pardon of 
 offences and for the remission of sins 
 in both worlds for ever and ever. 
 Amen 
 
 And when he drinks from the chalice 
 he says 
 By thy living and lifegiving blood 
 which was poured forth on the cross 
 may my offences be pardoned and 
 my sins remitted, o Jesus Word of 
 God who camest for our salvation, for 
 
 everand ever. Amen. 
 
 And when he communicates a priest 
 with the spoon he says 
 
 The propitiatory coal of the body 
 and blood of Christ our God is given 
 to an illustrious priest ov a modest 
 deacon ov an Antonian monk and then 
 and steward of God for the pardon of 
 his offences and the remission of his 
 
 sins. His prayers be with us. Amen. 
 
 And the pnest takes the paten in his right hand and the chalice in his left and 
 comes from the right side to the left and as he turns to the right and as the 
 mysteries are going forth he says 
 
 From thy propitiatory altar let there come down pardon for 
 thy servants, o Son of God, who came for our salvation and 
 shall come for our resurrection and the renewal of our race 
 
 for ever 
 
 and he continues 
 
 Stretch forth, o Lord, thine invisible right hand and bless the 
 multitude of thy worshippers which receives thy glorious body 
 and blood for the pardon of offences and for the remission of 35 
 sins and for confidence before thee, o our Lord and our God 
 
 and when he comes down from the step he says 
 
 The love of the GREAT Gop our Saviour Jesus Curist 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 49 
 
 5 
 
 15 
 
 b> 
 σι 
 
 [ΣΣῚ 
 Oo 
 
104 The Syrian Rite 
 
 laboured and have had part and are having part in them: the 
 love of God be upon them in both worlds for ever. Amen. 
 
 "| The deacon and the clerks And when he communicates the people 
 My brethren, receive the body he says 
 5 of the Son, cries the church : To true believers for the 
 
 drink his blood with faith pardon of offences and for 
 and sing praise. This is the the remission of sins for ever 
 cup which our Lord mixed And he that receives says 
 on the wood of the cross. Amen. 
 1o Draw nigh, ye mortals, drink 
 of it for pardon of offences. 
 Halleluiah. And to him be 
 praise of whom his flock 
 drinks and wins purity. | 
 15 And turning to the right he says 
 
 Glory to thee, glory to thee, glory to thee, o our Lord and 
 our God for ever. O our Lord Jesus Christ, let not thy holy 
 body which we have eaten and thy propitiatory blood which we 
 have drunk be unto us for judgement and for vengeance but for 
 
 29 the life and salvation of us all: and have mercy upon us. 
 
 ( THANKSGIVING ) 
 And as the mysteries ave being covered the deacon says 
 
 Stand we all fairly, after (etc) 
 The people 
 25 We give thanks unto thee 
 
 The priest 
 We give thanks unto thee, o Lord our God, and especially 
 give thanks unto thee for the abundance of thy great and un- 
 speakable mercy and love towards mankind, o Lord, who hast 
 30 accounted us worthy to partake of thine heavenly table. Con- 
 demn us not by reason of the reception of thine holy and immacu- 
 late mysteries but preserve us, 0 good, in righteousness and 
 holiness that being worthy to partake of thine Holy Spirit we 
 may find A porTION and a lot and AN INHERITANCE with all THE 
 35 SAINTS who have been wellpleasing unto thee since the world 
 began: by the grace and mercies and love towards mankind of 
 
The Liturgy of the Syrian Facobrtes 105 
 
 thine onlybegotten Son through whom and with whom to thee 
 is fitting glory and honour and dominion with thy Spirit allholy 
 and good and adorable and lifegiving and consubstantial with 
 thee now and ever and world without end 
 The people 5 
 Amen. 
 
 (THE INCLINATION ) 
 The priest 
 Peace be to you all 
 The people 10 
 And with thy spirit 
 The deacon 
 Let us bow down our heads unto the Lord 
 The people 
 Before thee, o Lord our God 15 
 The priest 
 O Gop, WHO ART GREAT and marvellous, who didst Bow 
 THE HEAVENS AND COME DOWN for the salvation of the race of 
 the sons of men: turn thee unto us in thy mercies and pity and 
 BLESS thy PEOPLE and preserve thine inheritance that in very 20 
 truth and at all times we may glorify thee who alone art our 
 TRUE Gop, and God the Father who begat thee and thine Holy 
 Spirit now and at all times for ever 
 The people 
 Amen. 
 
 iS} 
 on 
 
 {THE DISMISSAL) 
 The deacon 
 Bless, o Lord 
 * The priest 
 Bless us all, preserve us all, protect us all, show us all the 30 
 way of life and salvation and from the mouths of us all let 
 there ascend praise to thy majesty, o Lord of us all. Yea, 
 o Lord, and all the faithful who have taken part in this eucharist 
 which was brought in and uplifted and set in its place on this 
 
106 The Syrian Rite 
 
 holy altar, may God who accepted the offerings of the holy 
 fathers himself accept their offerings and vows and tithes, and 
 bless them that are afar off and protect them that are nigh 
 and grant rest and a good memorial to their dead and a blessed 
 5 hope and preservation to their living. 
 Finished is the Annaphura of the holy and Godbearing mar James the brother 
 of our Lord. Hts prayers be with us. 
 
 The priest places his right hand upon the throne and says this commendation 
 and makes three crosses on the people saying 
 
 10 Depart in peace, brethren and beloved, whilst we commend 
 you to the grace and mercy of the holy and glorious Trinity 
 with the viaticum and the blessing which ye have received from 
 the propitiatory altar of the Lord, those afar off and those that 
 are nigh, the living with the dead, saved by the victorious cross 
 
 15 of the Lord, stamped with the sign of holy baptism, that it may 
 be a propitiation for your offences and may remit your short- 
 comings and may give rest to the spirits of your departed. And 
 may I the weak and sinful servant be favoured and helped by 
 the helps of your prayers, brethren and masters, for ever. 
 
 20 Amen. 
 
 {THE ABLUTIONS) 
 The priest worshipping shall say the prayer 
 By the offering which we have offered this day the Lord God be appeased 
 and his elect and holy angels, and may he make rest and good remembrance for 
 25 his mother and for his saints and for all the faithful departed and especially for 
 him for whom and in the behalf of whom this offering has been offered this day 
 
 Another 
 
 Thy sacred and holy mouth, ο my Lord, hath promised and said on this 
 wise Whoso EATETH MY BODY AND DRINKETH MY BLOOD and BELIEVETH IN ME 
 30 DWELLETH IN ME ANDI 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 God for ever. 
 
 And wiping up the body he says this psalm 
 
 Tue Lorp IS MY SHEPHERD THEREFORE CAN I LACK NOTHING: HE SHALL 
 FEED ME IN A GREEN PASTURE 
 
 and the rest (of Ps. xxtit) 
 
The Liturgy of the Syrian Facobttes 107 
 
 And wiping the paten with the purificator he says 
 
 If there be a member remaining it remaineth to thy knowledge which created 
 the world and if there be a member remaining the Lord be its keeper and 
 forgiving and propitious unto me. 
 
 And when he ministers the chalice he says 5 
 
 WHAT REWARD SHALL I GIVE UNTO THE LORD FOR ALL THE BENEFITS THAT 
 HE HATH DONE UNTO ME? I WILL RECEIVE THE CUP OF SALVATION AND CALL 
 UPON THE NAME OF THE LorD: I WILL PAY MY VOWS ALSO UNTO THE LoRD 
 
 With the sign of mar Janies 
 
 O Son of God, who by his immolation saved the guilty, by thy living sacrifice 10 
 dispel my passions and heal mine infirmities. Good is he that came and they 
 pierced his side on Golgotha. By the blood and water that flowed therefrom 
 quench thou my thirst 
 And when he drinks from the deaconess the wine that has been mingled he says 
 
 THEY SHALL BE SATISFIED WITH THE PLENTEOUSNESS OF THY HOUSE AND I5 
 THOU SHALT GIVE THEM DRINK OF THY PLEASURES AS OUT OF THE RIVER: 
 FOR WITH THEE IS THE WELL OF LIFE 
 
 and the rest (of Ps. xxxvt). 
 And when he ministers his hands he says 
 
 The living fire of the glorious body and blood of Christ our God quench the 20 
 flame of the fire and the dread and vehement torments from my members and 
 from the souls and bodies of the faithful departed who have pur thee on By 
 WATER AND THE SPIRIT, and do thou call and set them on thy right side at the 
 last day as thou hast promised, o our Lord and our God 
 
 When he ministers his fingers, first of his right hand three times, he says 25 
 
 Let my fingers rehearse thy praises and my mouth thy thanksgiving. By the 
 nails in thy hands and thy feet, by the spear which pierced thy side pardon me 
 mine offences and my sins 
 
 and when of the left hand, he says 
 
 Keep me, o Lord, from all deceitful men and let thy right hand help me and 30 
 from wicked works preserve me for ever. Amen. 
 
 And when he drinks the deaconess he says 
 
 THEY SHALL BE SATISFIED WITH THE PLENTEOUSNESS OF THY HOUSE 
 {and the rest) 
 
 And wiping the chalice with a sponge he says 35 
 Un mar Ephraim) 
 
 Wipe away, o Lord, with the sponge of thy mercy all mine offences, and the 
 sins which I have committed before thee pardon in thy lovingkindness, o king 
 Christ who givest us life, whose holy mysteries I have ministered. Vouchsafe 
 me with the just who have loved thee and with the righteous who have desired 40 
 thee to serve thee, o my Lord, in thine heavenly kingdom which is everlasting, 
 continually, o my Lord, and amen now and always for ever. 
 
I 
 
 I 
 
 2 
 
 τὸ 
 
 σι 
 
 3 
 
 108 The Syrian Rite 
 
 And he washes his hands and says 
 ΒΕ THOU MY JUDGE, 0 LorD, FoR 1 HAVE WALKED INNOCENTLY 
 and the rest (of Ps. xxvt) 
 And he wipes his hands and says 
 5 BRING UNTO THE LoRD, 0 YE MIGHTY, BRING YOUNG RAMS UNTO THE Lorp 
 and the rest (of Ps. xxix). 
 
 And he sets the sedro of the departed 
 
 First the prumion Let us all pray: let us ask mercy and grace from the 
 Lord. O merciful Lord have mercy on us and help us. Glory be to him who 
 ο by his death hath abolished our death and by being sacrificed for us hath made 
 propitiation for all the children of Adam, the Good unto whom we shall be 
 brought and whom we will glorify at this time and in all feasts and times and 
 hours and seasons and all the days of life now and always and for ever 
 
 Sedvo Thou that quickenest the dead and makest them that are buried to 
 
 5 rise again, do thou receive, o my Lord, the souls of these thy servants whose 
 commemoration we are this day accomplishing. Make them to dwell, omy Lord, 
 IN THE blessed MANSIONS OF THE FATHER’S HOUSE WITH ABRAHAM AND ISAAC 
 AND JAcos 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 
 o mercies abound upon us all. And we will all of us send up glory and thanks- 
 giving unto the holy Trinity now and always and for ever. He continues From 
 God and the rest. The voice: O our Lord Jesus Christ Let not thy body and 
 thy blood which we have received be unto us for judgement and for vengeance, 
 o my Lord, but for the pardon of trespasses and for remission and for standing 
 at thy right hand, halleluiah, with boldness. And thou shalt give them drink of 
 thy pleasures as out of a river May thy body, o our Lord, which we have 
 received and thy living blood which we have drunk in faith be a bridge and 
 a passage whereby we may be delivered from fire and from hell, halleluiah, and 
 may inherit life. Glory Let not the hands which have spread out their palms 
 o and received from thee the earnest, o Son of God, be drawn back at the judge- 
 ment at the last day through the fierceness of the flame, halleluiah, yea by thee 
 may they be stretched forth. From everlasting On the height of the tree on 
 Golgotha our Saviour heard the voice of lamentations of the dead and he was 
 moved and came down and brake the yoke of death from the necks of the 
 
 35 buried, halleluiah: he comforted them. The smoke A sweet savour, o Lord, to 
 
 thy servants and thine handmaids be this offering which we offer unto thee for 
 them this day. May thy goodpleasure, o my Lord, be thereby appeased, and 
 give them rest in thy mercy. Examination If by the blood of beasts Moses 
 gave life to Reuben who sinned, how much more shall the faithful departed be 
 
 40 pardoned by the living sacrifice that is sacrificed for them 
 
 And he says 
 
 Kurillison Kurillison Kurillison 
 
The Liturgy of the Syrian Facobrtes 109 
 
 O our Lord, have mercy upon us, spare, o our Lord, have mercy upon us, 0 our 
 Lord. Receive our service and our prayers and have mercy upon us. Glory 
 be to thee, o God, glory to thee, o Creator, glory to thee, o king Christ, who 
 hast pity on thy sinful servants 
 
 Our Father which art in heaven. 
 And taking leave of the throne and worshipping and kissing he says 
 
 Remain in peace, o holy and divine altar of the Lord. Henceforth I know 
 not whether I shall return to thee or not. May the Lord vouchsafe me to see 
 thee in THE CHURCH OF THE FIRSTBORN WHICH IS IN HEAVEN and on this cove- 
 nant do I trust 
 
 Remain in peace, o holy propitiatory altar of the holy body and propitiatory 
 blood which I have received from off thee. May it be to me for the pardon of 
 offences and for the remission of sins and for boldness before thy fearful judge- 
 mentseat, o our Lord and our God, for ever 
 
 Remain in peace, o holy altar, table of life, and entreat our Lord Jesus Christ 
 for me that my remembrance may not cease from thee henceforth and for ever. 
 
 The order of the Kurbono is complete without defect. 
 
 (THE EULOGIA> 
 Again the prayer for the blessing of the bread 
 5[ On the days of the holy fast of the XL days and on vigils after the kuddas, which is 
 celebrated at midday during the fast and in the evening on vigils, let blessed bread 
 be distributed among the people. And for this purpose we shall insert two prayers, 
 one long and the other short: if there be not opportunity for the long one, he 
 shall read the short one. Only tf the bishop be present he shall bless the bread, and 
 in his absence his deputy: of neither be present, then the priest who celebrates that 
 day or some other shall bless it. Accordingly the servant of the church must prepare 
 bread, divided into a sufficient number of portions, in a plate of silver or brass or 
 some other metal and present it to be blessed 
 
 The priest| 
 Glory be to the Father and to the Son and to the Holy 
 Ghost who hath stretched out his right hand and blesseth this 
 bread which is set upon our hands by his grace and his abun- 
 
 dant mercies for ever 
 [The people] 
 Amen 
 
 [The priest] 
 O good dove and sustaining all flesh, ο Lord, who Givesr 
 food to thy servants IN the fairness of the sEAsons, stretch out, 
 o God, thine invisible right hand, bless [>] this bread in thine 
 
 Ὁ 
 
 20 
 
 τὸ 
 
 5 
 
 30 
 
 ww 
 σι 
 
5 
 
 Io 
 
 20 
 
 25 
 
 110 The Syrian Rite 
 
 holy name and cause thy satiety and thy blessing and thy nourish- 
 ment and thy fulness to abide therein so that it may be to us 
 and to all who receive and partake of it for the sustenance of 
 the body and for the pardon and healing of the soul and for 
 provision for the journey of the way everlasting and for thanks- 
 giving and praise and for the glory of thine holy name for ever 
 
 [The people 
 
 Amen 
 
 The priest) 
 
 The power of the Father and of the Son and of the Holy 
 Ghost come and descend upon this burc*tho and bless it [+]: 
 and upon him that giveth it and upon him that receiveth and 
 upon all that have laboured and have partaken and are par- 
 taking in it be the mercies of God in both worlds for ever and 
 ever 
 
 [ Zhe people] 
 Amen 
 [Another prayer 
 
 May the grace-of the Holy Trinity come from heaven and 
 abide upon this > »& > burcetho: and upon them that give it 
 and them that receive it and them that minister it and all that 
 have partaken and are partaking in it be the mercies of God in 
 both worlds for ever and ever 
 
 The people 
 Amen 
 
 Then the bishop shall take a piece and eat it and distribute portions to each of the 
 clergy: but if the bishop be not present then each of the priests shall take a piece in 
 his hand saying 
 
 Grant us, o Lord God, by this burc*tho pardon of offences 
 and remission of sins 
 
 And the priest who takes last shall distribute to the rest of the clergy and then one of 
 the deacons shall distribute the eulogia to the people). 
 
 Nore. P. 1041. 23. The following, found in the Maronite text (Assemani Cod, 
 lit. τον p.213) with different opening words, seems to be the continuation of the 
 deacon’s invitation: ‘ after being accounted worthy and receiving the body and 
 the blood of our Saviour, the mystery and the earnest that passeth not away 
 nor faileth. Pray we then that it abide in us in purity and for our part guard 
 we it in integrity and holiness. To him be glory, the good Lord who hath 
 accounted us worthy of this spiritual gift.’ 
 
 a 
 
Ii 
 ΕΙΣ ΥΡΤΤΑΝ. ΠῚ Ὸ 
 
τ tHE EGY rane RITE 
 
 I. Pp. 113-143. THE GREEK LITURGY OF 5. MARK. The 
 textus receptus (Paris 1583) as corrected by Dr. Swainson 
 from Vatican. MS. graec. 1970 (The Greek Liturgies 
 Cambr. 1884, pp. 2-72, codex Rossanensts xiith cent.) 
 The additions are from (1) the greek passages of the 
 coptic text, Assemani Cod. Uturg. eccl. univ. Romae 
 1754, t. vii append.: (2) Giorgi Fragment. evangelii S. 
 Johannis graeco-copto-thebaicum Romae 1789, p. 353: 
 (3) the Messina sontakion of S. James (cp. Swainson 
 op. cit. pp. 310-314 col. 1): (4) Dr. Swainson’s 2nd and 
 3rd columns, pp. 66-69, being the votulus vaticanus (A.D. 
 1207) and the back of the Messina om¢akion (xiith cent.): 
 (5) the greek Egyptian S. Basil and S. Gregory in 
 Renaudot Lzturg. orient. coll, Francof. ad M. 1847, t.i 
 pp. 80, 113, from Paris. Bibl. nat. MS. graec. 325 (xivth 
 cent.). 
 
 2. Pp. 144-188. THE Coptic LITURGY OF S. MARK OR 
 5. CyRIL. Translated from Bodl. MS. Huntingt. 360 
 (copt.-arab. xilith cent.) ff. 4-48a, 201a-204a, 53-60a, 
 207a-226, 86 sq., 227-286a, I09a-117a, 286-295a 
 (alternative forms being omitted), The passages in 
 simple square brackets are from the Liturgies and the 
 Deacon’s Manual published in Cairo in 1887: those in 
 numbered square brackets from (1) Assemani 24. s.: 
 (2) Bodl. MS. Marsh 5 (copt.-arab. xivth cent.). The 
 lections and psalm (for the 6th day of the 7th week of 
 Lent i.e. the friday before Palm Sunday) are from Lod. 
 MS. Huntingt. 26 (xiiith cent.). 
 
 3. Pp. 189-193. THE ANAPHORA OF THE ETHIOPIC 
 ‘CHURCH ORDINANCES.’ ‘Translated from Ludolphus 
 Hist. @thiop. comment. Francof. ad M. 1691, pp. 
 324-327. 
 
 4. Pp. 194-244. THE ETHIOPIC LITURGY OF THE APOS- 
 TLES. Translated from [A] Brit. mus. MS. Or. 545 
 (A.D. 1670-75) ff. 24-54, with corrections and some 
 variants from [B] O7. 546 (1730-1737), [C] On 547 
 (1784-1800), [D] Ov. 548 (1855-68) and [E] Add. 16202 
 (1756-1769). The text of the ¢vzsagton p. 218 is from 
 Dillmann Chrestomath. acthiop. Lips. 1856, p. 46; the 
 addition on p. 242 from Fabricius Cod. apocr. nov. test. 
 pars 111, Hamb. 1719, p. 250. The lections and psalm 
 (for the 6th day before the Sabbath of Palms i.e. the 
 friday before Palm Sunday) are from A7zt. mus. MS. 
 Add. 16249 (modern copy of MS. of unassigned date). 
 
i TRE ΤΌΚΟΥ OF SAINGD- MARK 
 
 H OEIA AEITOYPTIA 
 TOY ΑΓΙΟῪ ATTOZTOAOY ΚΑΙ EYATTEAIZTOY MAPKOY 
 MAOHTOY TOY ATIOY TIETPOY 
 
 CENARXIS > 
 
 Εὐχὴ λεγομένη ἐν τῷ διακονικῷ 
 ὋὉ διάκονος 
 ᾽ὕ A A , 
 Ἐπὶ προσευχὴν στάθητε 
 ὃ ἱερεύς 5 
 ΦΈΡ, -“ 
 Ἑιρηνὴ πᾶσιν 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 
 ὃ διάκονος 
 Προσεύξασθε 
 ὃ λαός 
 Κύριε ἐλέησον, Κύριε ἐλέησον, Κύριε ἐλέησον 
 ὃ δὲ ἱερεὺς εὔχεται τὴν εὐχὴν ταύτην 
 ’ ΄- A ς A 4 ’ ε , ε cal if 4 a 
 ἙΕὐχαριστουμεν καὶ ὑπερευχαριστοῦμέν σοι Kupre 0 θεοῦ ἡμῶν ὁ TIATHP TOY 
 κυρίου καὶ θεοῦ Kai CWTHpoc ἡμῶν ᾿Ἰηοοῦ Χριοτοῦ κατὰ πάντα καὶ διὰ πάντων 15 
 A > a a > , > 7, > / / ig “ A 
 καὶ ἐν πᾶσιν ὅτι ἐσκέπασας ἐβοήθησας ἀντελάβου παρήγαγες ἡμᾶς τὸν παρελ- 
 θόντα χρόνον τῆς ζωῆς ἡμῶν καὶ ἤγαγες ἡμᾶς ἕως τῆς ὥρας ταύτης ἀξιώσας 
 πάλιν TIAPACTHNAl ἐνώπιόν σου EN τόπῳ ἁγίῳ σου ἄφεσιν αἰτοῦντας τῶν ἅμαρ- 
 τιῶν ἡμῶν καὶ ἱλασμὸν παντὶ τῷ λαῷ σου. καὶ δεόμεθα καὶ παρακαλοῦμέν 
 , > ἂν A c “ \ ε ,, c ΄ if N a A , 
 σε φιλάνθρωπε ἀγαθὲ δὸς ἡμῖν τὴν ἁγίαν ἡμέραν ταύτην καὶ ἅπαντα τὸν χρόνον 20 
 τῆς ζωῆς ἡμῶν ἐπιτελέσαι ἀναμαρτήτως μετὰ πάσης χαρᾶς ὑγείας σωτηρίας καὶ 
 
 I 
 
114 The Egyptian Rite 
 
 παντὸς ἁγιασμοῦ καὶ τοῦ σοῦ φόβου. πάντα δὲ φθόνον, πάντα φόβον, πάντα 
 πειρασμόν, πᾶσαν σατανικὴν ἐνέργειαν, πᾶσαν πονηρῶν ἀνθρώπων ἐπιβουλὴν 
 ἐκδίωξον ἀφ᾽ ἡμῶν ὁ Θεὸς καὶ ἀπὸ τῆς ἁγίας σου καθολικῆς καὶ ἀποστολικῆς 
 ἐκκλησίας" τὰ καλὰ καὶ τὰ συμφέροντα ἡμῖν ἐπιχορήγησον καὶ εἴ τί σοι ἡμάρτομεν 
 5 ἐν λόγῳ ἢ ἔργῳ ἢ κατὰ διάνοιαν σὺ ὡς ἀγαθὸς καὶ φιλάνθρωπος παριδεῖν 
 καταξίωσον καὶ μὴ ἐγκἀτάλίπηο ἡμᾶς ὁ Θεὸς τοὺς éATIZONTAC ἐπί COI MHAE 
 εἰσενέγκης HMAC εἶς πειρδομὸν ἀλλὰ ῥῦοδι HMAC ἀπὸ τοῦ πονηροῦ καὶ ἐκ τῶν 
 ἔργων αὐτοῦ" χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου υἱοῦ 
 ἐκφώνως 
 10 δι᾿ οὗ [καὶ] μεθ᾽ οὗ σοὶ ἡ δόξὰ καὶ τὸ κράτος σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ 
 ζωοποιῷ σου πνεύματι νῦν καὶ ἀεὶ καὶ εἰς TOYC AIMNAC τῶν ἀἰώνων 
 ὃ λαός 
 ᾿Αμήν. 
 Ὃ ἱερεύς 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 
 ὃ διάκονος 
 Προσεύξασθε ὑπὲρ τοῦ βασιλέως 
 20 ὃ λαός 
 Κύριε ἐλέησον, Κύριε ἐλέησον, Κύριε ἐλέησον 
 ὃ δὲ ἱερεὺς ἐπεύχεται 
 Δέοποτὰ Κύριε ὁ Θεός 6 πάντοκράτωρ ὁ πάτὴρ τοῦ κυρίου καὶ θεοῦ καὶ 
 CWTApOC ἡμῶν ᾿Ιηοοῦ Χριοτοῦ, δεόμεθα καὶ παρακαλοῦμέν σε τὸν βασιλέα ἡμῶν 
 25 ἐν εἰρήνῃ καὶ ἀνδρείὰ Kai AikalocynH διαφύλαξον" καθυπόταξον αὐτῷ ὁ Θεὸς 
 πάντα ἐχθρὸν Kai πολέμιον, ἐπιλάβοῦ ὅπλου Kai θυρεοῦ κἀὶ ἀνάοτηθι εἰς τὴν 
 Βοήθειὰν αὐτοῦ, δὸς αὐτῷ ὁ Θεὸς νίκας, εἰρηνικὰ φρονεῖν [πρὸς] ἡμᾶς καὶ πρὸς 
 τὸ ὄνομά σου τὸ ἅγιον INA καὶ ἡμεῖς EN τῇ γαληνότητι τῶν ἡμερῶν ayTOY ἤρεμον 
 κἀὶ ἡούχιον BION διάγωμεν ἐν πάρη εὐοεβείὰ Kai CEMNOTHTI’ χάριτι καὶ οἰκτιρμοῖς 
 30 καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου υἱοῦ 
 ἐκφώνως 
 δι’ οὗ καὶ μεθ᾽ οὗ σοὶ [ἡ] λόξὰ καὶ τὸ κράτος σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ 
 ζωοποιῷ σου πνεύματι νῦν καὶ ἀεὶ καὶ εἰς TOYC AIMNAC τῶν ἀἰώνων 
 ὃ λαός 
 35 *AMHN. 
 ὋὉ ἱερεύς 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 
 Καὶ τῷ πνεύματι σοῦ 
 
The Liturgy of St. Mark 115 
 
 ὃ διάκονος 
 Προσεύξασθε ὑπὲρ τοῦ πάπα καὶ τοῦ ἐπισκόπου 
 ὃ λαός 
 Κύριε ἐλέησον, Κύριε ἐλέησον, Κύριε ἐλέησον 
 ὃ ἱερεύς 5 
 Δέοποτὰ Κύριε ὁ Θεὸς ὁ TaNTOKpATWP ὁ TATHP TOY κυρίου Kal θεοῦ Kai 
 CWTHPOC ἡμῶν lHcoy Χριοτοῦ, δεόμεθα καὶ παρακαλοῦμέν σε φιλάνθρωπε ἀγαθὲ 
 τὸν ἁγιώτατον καὶ μακαριώτατον καὶ ἀρχιερέα ἡμῶν πάπαν τὸν ὃ. καὶ τὸν 
 ὁσιώτατον ἐπίσκοπον τὸν ὃ. συντηρῶν συντήρησον ἡμῖν αὐτοὺς ἔτεσι πολλοῖς, 
 χρόνοις εἰρηνικοῖς ἐκτελοῦντας τὴν ὑπὸ σοῦ ἐμπεπιστευμένην ἁγίαν ἀρχιερωσύνην 10 
 κατὰ τὸ ἅγιον καὶ μακάριόν σου θέλημα, GPOOTOMOYNTAC τὸν λόγον THC ἀληθείδο, 
 σὺν πᾶσιν ὀρθοδόξοις ἐπισκόποις πρεσβυτέροις διακόνοις ὑποδιακόνοις ἀναγνώσ - 
 ταις Ψάλταις τε καὶ λαϊκοῖς, σὺν παντὶ τῷ πληρώματι τῆς ἁγίας καὶ μόνης 
 καθολικῆς ἐκκλησίας, εἰρήνην καὶ ὑγείαν καὶ σωτηρίαν αὐτοῖς χαριζόμενος" τὰς 
 δὲ εὐχὰς αὐτῶν ἃς ποιοῦσιν ὑπὲρ ἡμῶν καὶ ἡμεῖς ὑπὲρ αὐτῶν πρόσδεξαι Κύριε 15 
 εἰς τὸ ἅγιον καὶ ἐπουράνιον καὶ λογικόν σου θυσιαστήριον, πάντα δὲ ἐχθρὸν τῆς 
 ἁγίας σου ἐκκλησίας καθυπόταξον ὑπὸ τοὺς πόλλο αὐτῶν EN τάχει᾽ χάριτι καὶ 
 οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου υἱοῦ 
 ἐκφώνως 
 δι’ οὗ καὶ μεθ᾽ οὗ σοὶ ἡ λόξὰ Kai τὸ κράτος σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ 20 
 ζωοποιῷ σου πνεύματι νῦν καὶ ἀεὶ καὶ εἰς TOYC AIMNAC τῶν ἀἰώνων 
 ὃ λαός 
 ᾿Αμήν. 
 {MASS OF THE CATECHUMENS) 
 {THE LITTLE ENTRANCE) 25 
 ὋὉ ἱερεύς 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 
 ὁ διάκονος 30 
 ᾽ Ν , 
 Emi προσευχὴν στάθητε 
 ὃ λαός 
 " - 
 Κύριε ἐλέησον 
 & δὲ ἱερεὺς ἐπεύχεται 
 εὐχὴ τῆς εἰσόδου καὶ eis τὸ θυμίαμα 35 
 “- ’ ’, 
 Δέσποτα Χριστὲ ὁ θεὸς ἡμῶν ὁ τὴν δωδεκάφωτον λαμπάδα 
 “ \ U > ‘ 
 τῶν δώδεκα ἀποστόλων ἐκλεξάμενος καὶ EZATIOCTEIAAC aYTOYC 
 
 ΠῚ 2 
 
-ι 
 
 10 
 
 15 
 
 20 
 
 116 The Egyptian Rite 
 
 ἐν ὅλῳ TG) κόομῳ κηρῦξδι Kal AIAAZAl TO εγάγγέλιον THC BactAelac 
 σου KAl BEPATIEYEIN TIACAN νόσον Kal TIACAN MAAAKIAN EN τῷ λὰῷ 
 καὶ émbycHcac εἰς TA πρόσωπὰ ἀὐτῶν Kal εἰπὼν aytoic Λάβετε 
 Πνεῦμὰ ἅγιον τὸν παράκλητον" ἂν τινῶν ἀφίετε τὰς AMAPTIAC 
 
 > , > 
 
 ἀφέωντδι AYTOIC, AN τινῶν KpaTEITE KEKPATHNTAl’ οὕτως Kal 
 ἐφ ἡμᾶς τοὺς περιεστηκότας δούλους σου ἐν τῇ εἰσόδῳ τῆς 
 ἱερουργίας ταύτης ἐπισκόπους πρεσβυτέρους διακόνους ἀνα- 
 , ΄ Ν ee ‘ ‘ ‘ Ss 7 ~ 
 γνώστας Ψάλτας TE Kal λαϊκοὺς σὺν παντὶ τῷ πληρώματι τῆς 
 ς ᾽’ὕ lol Ν ᾽ ~ ᾽ 2? 7 tA € “- 
 ἁγίας καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας" ῥῦσαι ἡμᾶς 
 Κύριε ἀπὸ ἀρᾶς καὶ κατάρας καὶ ἀπὸ ἀναθέματος καὶ δεσμοῦ 
 ‘ ᾽ “ νι, “ , “- > ἢ \ , 
 καὶ ἀφορισμοῦ καὶ ἐκ τῆς μερίδος τοῦ ἀντικειμένου καὶ καθὰ- 
 PICON ἡμῶν τὰ χείλη καὶ τὴν καρδίαν ἀπὸ TANTOC μολγομοῦ 
 καὶ ἀπὸ πάοης pddloypriac ἵνα ἐν κἀθὰρᾷ κἀρλίὰ καὶ καθαρῷ 
 ἊΣ a 7 QA 7 ~ 3 2 \ Ὁ ,͵ 
 συνειδότι προσφέρωμέν σοι τὸ θυμίαμα τοῦτο εἰς OCMHN εὐωλίδςε 
 καὶ εἰς ἄφεσιν ἁμαρτιῶν ἡμῶν καὶ παντὸς τοῦ λαοῦ σου" χάριτι 
 καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου υἱοῦ 
 ἐκφώνως 
 -᾿ > = ς , ‘ “” 
 δ οὗ καὶ μεθ᾽ οὗ σοὶ ἡ Adza Kai [τὸ] κράτος σὺν τῷ παναγίῳ 
 καὶ ἀγαθῷ καὶ ζωοποιῷ σου πνεύματι νῦν καὶ ἀεὶ καὶ εἰς 
 τούς BIMNAC τῶν ὀἰώνων 
 ὃ λαός 
 ᾿Αμήν. 
 Ὃ διάκονος 
 ᾽Ορθοί 
 καὶ ψάλλουσιν τό 
 Ὃ μονογενὴς Υἱὸς καὶ Λόγος τοῦ Θεοῦ 
 > , ¢ 4 
 ἀθάνατος ὑπάρχων 
 καταδεξάμενος διὰ τὴν ἡμετέραν σωτηρίαν 
 σαρκωθῆναι 
 ἐκ τῆς ἁγίας θεοτόκου καὶ ἀειπαρθένου Μαρίας 
 ἀτρέπτως ἐνανθρωπήσας 
 
 σταυρωθείς τε Χριστὲ ὁ Θεὸς θανάτῳ θάνατον πατήσας 
 
The Liturgy of St. Mark ΠῚ 
 
 εἷς ὧν τῆς ἁγίας τριάδος 
 συνδοξαζόμενος τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι 
 σῶσον ἡμᾶς 
 καὶ γίνεται ἣ εἴσοδος τοῦ εὐαγγελίου. 
 Καὶ λέγει ὃ διάκονος 
 "Eni προσευχὴν στάθητε 
 ὃ ἱερεύς 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 
 ὃ διάκονος 
 "Eni προσευχὴν στάθητε 
 ὃ λαός 
 Κύριε ἐλέησον 
 ὃ ἱερεὺς εὔχεται 
 
 εὐχὴ τοῦ τρισαγίου 
 ? ~ 5 ~ 
 
 Δέσποτα Κύριε ᾿Ιησοῦ Χριστὲ 6 συναΐδιος Λόγος τοῦ 
 ᾽ ἧς ? e 5) @ lan ͵ὕ \ , \ 
 ἀνάρχου Πατρός, ὁ καθ᾽ ἡμᾶς γενόμενος κατὰ TANTA Yopic 
 ς ͵ Ca , A ΄ ela «29 ΄ N 
 AMAPTIAC ἐπὶ σωτηρίᾳ Tod γένους ἡμῶν, ὁ ἐξαποστείλας τοὺς 
 ς 7 Ν Ν 3 7 a \ U \ 
 ἁγίους σου μαθητὰς καὶ ἀποστόλους KHpYZal Kal διδᾶξὰι τὸ 
 εὐδγγέλιον THC BaciA€iac σοὺ Kal θεράπεύειν πᾶσὰν NOCON καὶ 
 TTACAN MAAAKIAN ἐν τῷ λδῷ σου" αὐτὸς καὶ νῦν δέσποτα ἐξὰπό- 
 οτειλὸν τὸ φῶς coy Kal THN ἀλήθειάν οοὺ καὶ καταύγασον 
 
 \ 2 \ fal , € “ ᾽ 7 ~ ’ 
 TOYC OPOAAMOYC THC AIANOIAC ἡμῶν εἰς κατανόησιν τῶν θείων 
 σου λογίων καὶ ἱκάνωσον ἡμᾶς ἀκροατὰς αὐτῶν γενέσθαι καὶ 
 
 \ ! \ , 4 
 MH μόνον AkpoaTAc ἀλλὰ καὶ ποιητὰς λόγογ γενομένους εἰς τὸ 
 KapTtodoprical καὶ ποιῆσλι Kaptroyc ἀγάθοῦς ἀνὰ τριάκοντὰ Kal 
 EZHKONTA κὰἀὶ ἑκατὸν ὅπως κἀτἀξιωθῶμεν τῆς βδοιλείλο. τῶν 
 οὐρανῶν 
 
 ἐκφώνως 
 καὶ τΑΧ  προκάτἀλάβέτωοδν ἡμᾶς οἱ οἰκτιρμοί coy Κύριε 
 1[ὃ λαός 
 
 Κύριε ἐλέησον, Κύριε ἐλέησον, Κύριε ἐλέησον] 
 
 1το 
 
 15 
 
 20 
 
 30 
 
118 The Egyptian Rite 
 
 ἐκφώνως 
 ‘ x ae ie ’ ΙΝ ‘ ‘ » “ “ Ν 
 σὺ γὰρ εἶ ὁ εὐαγγελισμὸς σωτὴρ καὶ φύλαξ τῶν ψυχῶν Kat 
 A “ ᾽ὔ \ \ 
 τῶν σωμάτων ἡμῶν Κύριε ὁ Θεὸς καὶ σοὶ τὴν δόξαν καὶ τὴν 
 “ Ν 
 εὐχαριστίαν καὶ τὸν τρισάγιον ὕμνον ἀναπέμπομεν τῷ Πατρὶ 
 “- ~ ~ ~ \ > x 
 5 καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι viv καὶ ἀεὶ καὶ εἰς τοὺς 
 αἰῶνας τῶν αἰώνων 
 ὃ λαός 
 2 
 “μήν 
 a ε , “ > , σ bd 
 Arioc ὃ Θεός, ἅγιος icyypéc, ἅγιος ἀθάνατος 
 
 Ld, eae € ~ 
 10 ἐλέησον ἡμᾶς. 
 
 (THE LECTIONS) 
 Kai μετὰ τὸν τρισάγιον σφραγίζει ὁ ἱερεὺς τὸν λαὸν λέγων 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 15 Kai τῷ πνεύματι σοῦ 
 εἶτα τό 
 IIpécyopev 
 O ΑΠΟΣΤΟΛΟΣ. 
 O ΠΡΟΛΟΓῸΟΣ TOY AAAHAOYIA. 
 20 Οἱ διάκονοι κατὰ ῥητὸν λέγουσι 
 Κύριε εὐλόγησον 
 ὃ ἱερεὺς λέγει 
 Ὃ Κύριος εὐλογήσει καὶ συνδιακονήσει ὑμῖν τῇ αὐτοῦ χάριτι νῦν καὶ ἀεὶ καὶ 
 εἰς τοὺς αἰῶνας τῶν αἰώνων. 
 25 Ὃ ἱερεὺς πρὸ τοῦ εὐαγγελίου βάλλει θυμίαμα λέγων οὕτως 
 Θυμίαμα προσφέρομεν ἐνώπιον τῆς Ariac λόξης coy ὁ Θεός, 
 ὃ προσδεξάμενος εἰς τὸ ἅγιον καὶ ὑπερουράνιον καὶ νοερόν σου 
 θυσιαστήριον ἀντικατάπεμψον ἡμῖν τὴν χάριν τοῦ ἁγίου cov 
 
 Ν Ν ‘ 
 
 ΄ τον ) ΄ € ΄ , 2 ΄ 
 πνεύματος" ὅτι εὐλογημένος ὑπάρχεις καὶ σοὶ τὴν δόξαν ἀναπέμ-- 
 
 οπομεν τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι νῦν Kai 
 3 μ « ρ ἐ L 4 γ [1 μ 
 
 DEAN V9, ‘ Ia a We 
 Mel Και ELS TOUS αἰῶνας TMV αἰώνων. 
 
The Liturgy of St. Mark 
 
 119 
 
 ὋὉ διάκονος ὅτε μέλλει εἰπεῖν τὸ εὐαγγέλιον λέγει 
 
 Κύριε εὐλόγησον 
 
 ὃ ἱερεύς 
 
 € A 
 O Κύριος εὐλογήσει καὶ ἐνισχύσει καὶ ἀκροατὰς ἡμᾶς 
 
 ποιήσει τοῦ ἁγίου αὐτοῦ εὐαγγελίου ὃ ὧν εὐλογητὸς Θεὸς νῦν 5 
 
 Ν ‘ 
 
 καὶ ἀεὶ Kal 
 
 εἶς τοὺς ὀἰῶνδο τῶν αἰώνων. 
 
 ree Z 
 OMHN 
 
 ε 2 
 ὃ διάκονος 
 
 ΄ τ 45 +, ail SOT > on 
 Στάθητε' ἀκούσωμεν τοῦ ἁγίου εὐαγγελίου 
 
 δι. 6 
 
 οι 
 
 ερεύς 
 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 
 Καὶ τῷ πνεύματι σοῦ 
 
 καὶ λέγει τὸ EYATTEAION. 
 
 (MASS OF THE FAITHFUL) 
 
 (THE PRAYERS) 
 
 ὋὉ διάκονος τὴν συναπτήν 
 ἹΓΕπὶ προσευχὴν στάθητε 
 Προσεύξασθε ὑπὲρ τῶν (ών- 
 
 x 7 εἶν a 
 Tov’ προσεύξασθε ὑπὲρ τῶν 
 ΄ τ ΄ 
 νοσούντων προσεύξασθε 
 ς X\ nA ᾽ - 
 ὑπὲρ τῶν ἀποδήμων 
 ὃ λαόβ 
 Κύριε ἐλέησον 
 () 
 
 37 
 ἄέρων 
 
 ὑπὲρ τῶν 
 
 Προσεύξασθε 
 
 ἀγαθῶν καὶ τῶν 
 καρπῶν τῆς γῆς (2) ὑπὲρ 
 τῆς συμμέτρου ἀναβάσεως 
 
 (3) 
 
 ὑπὲρ τῶν ἀγαθῶν ὑετῶν καὶ 
 
 ~ 4 « i“ 
 τῶν ποταμίων ὑδάτων 
 
 σπορίμων τῆς γῆς 
 
 Ὁ ἱερεὺς ἐπεύχεται 
 Τοὺς νοσοῦντας Κύριε τοῦ 
 λαοῦ σου ἐπισκεψάμενος ἐν 
 
 2 , \ > σ᾿ 54 
 EAEE! KAl OIKTIPMOIC lacadl 
 
 Τοὺς ἀποδημήσαντας ἡμῶν 20 
 
 ἀδελφοὺς ἢ μέλλοντας ἀποδη- 
 μεῖν ἐν παντὶ τόπῳ κατευόδωσον 
 ἕκαστον εἰς τὸν καιρόν 
 (1) Τοὺς ἀγαθοὺς ὑετοὺς 
 ? SEEN ἂν ’ὔ 
 κατάπεμψον ἐπὶ τοὺς χρῇ ζον- 25 
 τας καὶ ἐπιδεομένους τόπους 
 (2) Τὰ ποτάμια ὕδατα ἀνάγαγε 
 > Ἂς Ν Z SEN. x ‘ 
 ἐπὶ TO μέτρον αὐτῶν κατὰ τὴν 
 σὴν χάριν (3) Τοὺς καρποὺς 
 τῆς γῆς αὔξησον εἰς οσπέρμὰ 30 
 Kal εἰς θεριομόν 
 
10 
 
 ~ 
 or 
 
 20 
 
 25 
 
 ΤῈ 
 δι᾿ οὗ καὶ μεθ᾽ οὗ σοὶ ἡ 
 
 120 
 
 ὃ λαός 
 Κύριε ἐλέησον 
 Προσεύξασθε ὑπὲρ τῆς σωτη- 
 ρίας ἀνθρώπων καὶ κτηνῶν" 
 προσεύξασθε ὑπὲρ τῆς σωτη- 
 ρίας τοῦ κόσμου καὶ τῆς πό- 
 λεως ταύτης᾽ προσεύξασθε 
 ὑπὲρ΄ τῶν φιλοχρίστων 
 ἡμῶν βασιλέων 
 ὃ λαός 
 
 Κύριε ἐλέησον 
 
 Προσεύξασθε ὑπὲρ τῶν αἰχμα- 
 
 λώτων: προσεύξασθε ὑπὲρ 
 τῶν κοιμηθέντων᾽ τπτροσεύ- 
 ξασθε 
 
 ἡμῶν προσφερόντων᾽ προσ- 
 
 ς Ν “ ’ 
 ὑπὲρ τῆς θυσίας 
 εὔξασθε ὑπὲρ τῶν θλιβο- 
 » = 7 εξ Ἂς 
 μένων. προσεύξασθε ὑπὲρ 
 τῶν κατηχουμένων' προσ- 
 
 εύξασθε 
 ὃ λαός 
 
 Κύριε ἐλέησον] 
 
 The Egyptian Rite 
 
 Τὴν βασιλείαν τοῦ δούλου 
 
 σου ὃν ἐδικαίωσας βασιλεύειν 
 
 ἐπὶ τῆς γῆ 
 ANADEIO 
 
 3 5 7 X 
 ἐν εἰρήνῃ καὶ 
 Kal AIKAIOCYNH καὶ 
 γαληνότητι διαφύλαξον 
 Τὴν ταπεινὴν καὶ ἐλεεινὴν 
 καὶ φιλόχριστον πόλιν ταύτην 
 ῥῦσαι αὐτὴν ὁ Θεὸς Ad ἡμερῶν 
 od > Ν “ ~ us 
 πονηρῶν, ἀπὸ λιμοῦ λοιμοῦ καὶ 
 ἐπαναστάσεως ἐθνῶν ὡς καὶ 
 Νινευὶ τῆς πόλεως ἐφείοω ὅτι 
 ἐλεήμων Kal οἰκτίρμων εἶ Kal 
 by 7 > \ ' ’ , 
 ἀμνησίκακος ἐπὶ Kakiac ἀνθρώ- 
 πων. σὺ διὰ τοῦ προφήτου 
 > > c a 
 σου Hoaiov εἶπας “Ὑπερδοπιῶ 
 ὑπὲρ τῆς πόλεως TayYTHC τοῦ 
 Lal > \ > > A ι ’ 
 CWMCAl AYTHN δὶ EME KAI Ald 
 διὸ 
 
 δεόμεθα καὶ παρακαλοῦμέν σε 
 
 Δδγεὶδ τὸν πὸϊδά μου" 
 
 φιλάνθρωπε ἀγαθὲ ὑπεράοπιοδι 
 τῆο πόλεως TaYTHC AIA τὸν 
 μάρτυρα 
 Μάρκον τὸν ὑποδείξαντα ἡμῖν 
 
 ‘ ? ἈΝ 
 καὶ εὐαγγελιστὴν 
 OAON τῆς οωτηρίδο᾽ χάριτι καὶ 
 
 ᾽ “ Ν 7 ~ 
 οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ 
 μονογενοῦς σου υἱοῦ 
 
 ἐκφώνως 
 
 Ν ε 
 
 30 ὀϊῶνδο τῶν AIONON, 
 
 AdZA Kal τὸ κρότος σὺν τῷ παναγίῳ 
 
 4 
 
 « 
 
 καὶ ἀγαθῷ καὶ ζωοποιῷ σου πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς 
 
 Ὃ διάκονος 
 "4ρξαι 
 καὶ λέγουσι τὸν ΣΤΙΧΟΝ. 
 
The Liturgy of St. Mark 121 
 
 ὋὉ διάκονος λέγει τὰς γ' 
 Ἱ[Προσεύξασθε ὑπὲρ τῆς εἰρήνης τῆς ἁγίας μόνης καθολικῆς 
 καὶ ἀποστολικῆς ὀρθοδόξου τοῦ Θεοῦ ἐκκλησίας] 
 ὃ ἱερεὺς ἐπεύχεται 
 Δέοποτὰ Κύριε ὁ Θεὸς ὁ πάντοκράτωρ ὁ πὸτὴρ TOY κυρίου 
 « na 2 - n va ἈΝ “ 7 \ ’ 
 ἡμῶν ᾿Ἰηοοῦ Xpictof, δεόμεθα καὶ παρακαλοῦμέν σε τὴν ἐξ 
 > “ οἷν ἢ} U τοὶ ς Ζ € ~ ' 5. Xx 
 οὐρανοῦ εἰρήνην BpdBEYCON Talc ἁπάντων ἡμῶν KapAlaic ἀλλὰ 
 \ “ ’, » Ἀ 9. 2 Ca AS 7 
 καὶ Tod βίου τούτου τὴν εἰρήνην ἡμῖν δώρησαι 
 1[ὃ διάκονος 
 Προσεύξασθε ὑπὲρ τοῦ ἀρχιερέως ἡμῶν πάπα ἀββᾶ τοῦ δ. 
 πάπα καὶ πατριάρχου κυρίου ἀρχιεπισκόπου τῆς μεγάλης 
 πόλεως ᾿Αλεξανδρίας καὶ τῶν ὀρθοδόξων ἡμῶν ἐπισκόπων 
 ὃ ἱερεύς] 
 
 Τὸν ἁγιώτατον καὶ μακαριώτατον ἡμῶν πάπαν τὸν ὃ. καὶ τὸν 
 ὁσιώτατον ἡμῶν ἐπίσκοπον τὸν δ᾽ συντηρῶν συντήρησον ἡμῖν 
 > XN Ψ “ ’ > “ bs ~ Ν ς > 
 αὐτοὺς ἔτεσι πολλοῖς, χρόνοις εἰρηνικοῖς ἐκτελοῦντας THY ὑπὸ 
 σοῦ ἐμπεπιστευμένην ἁγίαν ἀρχιερωσύνην κατὰ τὸ ἅγιον καὶ 
 » , 4 > n \ , a 2 ' 
 μακάριον σου θέλημα, OPBOTOMOYNTAC TON λόγον THC ἀληθειὰο, 
 σὺν πᾶσιν ὀρθοδόξοις ἐπισκόποις πρεσβυτέροις διακόνοις ὑπο- 
 διακόνοις ἀναγνώσταις ψάλταις, σὺν παντὶ τῷ πληρώματι τῆ 
 
 γνώσταις ψάλταις, σὺν © πληρώματι τῆς 
 « 7 lon ᾽ “ , 7 
 ἁγίας καθολικῆς Kal ἀποστολικῆς ἐκκλησίας 
 1[ὃ διάκονος 
 Προσεύξασθε ὑπὲρ τῆς ἁγίας ἐκκλησίας ταύτης καὶ τῶν συν- 
 ελεύσεων ἡμῶν 
 ὃ ἱερεύς} 
 
 Τὰς ἐπισυναγωγὰς ἡμῶν Κύριε εὐλόγησον, δὸς αὐτὰς ἀκω- 
 λύτως καὶ ἀνεμποδίστως γενέσθαι κατὰ τὸ ἅγιόν σου θέλημα" 
 Ε “ Ε a ~ A > ~ 
 οἴκους εὐχῶν, οἴκους εὐλογιῶν ἡμῖν τε Kal τοῖς μεθ ἡμᾶς 
 δούλοις σου εἰς τὸν αἰῶνα δώρησαι. ἐξεγέρθητι Κύριε kal 
 AIACKOPTIICOHTOCAN οἱ ἐχθροί COY, φυγέτωοδν πάντεο οἱ MICOYNTEC 
 Nit 7 AG ὦ Ν X la ᾿ς aN Ni 9 , 
 τὸ ὄνομά σου τὸ ἅγιον: τὸν δὲ λαόν σου τὸν πιστὸν Kal ὀρθό- 
 
 δοξον εὐλόγησον, ποίησον αὐτὸν εἶς χιλιάλλος καὶ myplddac καὶ 
 
 5 
 
 20 
 
 to 
 σι 
 
 30 
 
12. 
 
 The Egyptian Rite 
 
 μὴ κατισχύσῃ θάνατος ἁμαρτίας Kal’ ἡμῶν μηδὲ κατὰ παντὸς 
 
 τοῦ λαοῦ σου" χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ 
 
 μονογενοῦς σου υἱοῦ 
 
 ἐκφώνως 
 
 \ τ 
 
 5 δι’ οὗ καὶ μεθ᾽ οὗ σοὶ ἡ 
 
 a \ \ ͵ Q a - 
 λοξὰ ΚΑΙ TO KPATOC σὺν τῷ παναγίῳ 
 
 \ 3 ba) ‘ Lan ~ 2 
 καὶ ἀγαθῷ καὶ ζωοποιῷ σου πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς 
 
 AIDNAC τῶν AIDNWN 
 
 ὃ λαός 
 
 ᾿Αμήν. 
 
 Io 
 
 {THE GREAT ENTRANCE) 
 
 ὋὉ ἱερεύς 
 
 Εἰρήνη πᾶσιν 
 
 ὃ λαός 
 
 Καὶ τῷ πνεύματι σοῦ 
 
 15 ὃ διάκονος 
 
 Βλέπετε μή τις τῶν κατηχουμένων. 
 
 Καὶ ψάλλουσιν 
 
 Οἱ τὰ χερουβὶμ μυστικῶς 
 
 εἰκονίζοντες καὶ τῇ ζωοποιῷ 
 
 ντες καὶ τῇ worralg 
 
 20 τριάδι τὸν τρισάγιον ὕμνον 
 
 7 “ς Ν 
 
 προσάδοντες πᾶσαν τὴν βιω- 
 
 Ν > 4 ἍΜ € 
 
 τικὴν ἀποθώμεθα μέριμναν ws 
 
 τὸν βασιλέα τῶν ὅλων ὑπο- 
 
 δεξάμενοι ταῖς ἀγγελικαῖς ἀο- 
 
 25 ράτως δορυφορούμενον τάξεσιν. 
 ᾿Αλληλούϊα. 
 
 Ὃ ἱερεὺς βάλλει θυμίαμα εἰς τὴν 
 εἴσοδον καὶ εὔχεται 
 Κύριε ὁ θεὸς ἡμῶν 6 πάντων ἀπροο- 
 δεήο καὶ AECTIOZWN TACHC KTICEWC, 
 πρόσδεξαι TO θυμίαμα τοῦτο ἐξ ἀναξίου 
 χειρὸς προσφερόμενον καὶ τῆς παρὰ 
 σοῦ εὐλογίας πάντας ἡμᾶς ἀξίωσον᾽ σὺ 
 γὰρ εἶ ὁ ἁγιασμὸς ἡμῶν καὶ σοὶ τὴν 
 δόξαν καὶ τὴν εὐχαριστίαν ἀναπέμπο- 
 μεν τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ 
 Πνεύματι viv καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας 
 ἀμήν. 
 Καὶ εἰσέρχονται τὰ ἅγια εἰς τὸ 
 θυσιαστήριον καὶ ὃ ἱερεὺς εὔχεται οὕτως 
 
 τῶν αἰώνων. 
 
 “Arie ὕψιοτε φοβερὲ 6 ἐν ἁγίοις 
 ἀνάπάγόμενος Κύριε αὐτὸς ἡμᾶς ἁγία- 
 ‘4 Ly od c - col - 
 
 gov καὶ ἀξίωσον ἡμᾶς τῆς φοβερᾶς 
 ἱερωσύνης καὶ προσάγαγε ἡμᾶς τῷ 
 τιμίῳ σου θυσιαστηρίῳ μετὰ TACHC 
 ογνειδήοεως Arabic καὶ κἀθάριοον 
 
The Liturgy of St. Mark 123 
 
 ἡμῶντὰς καρδίας ἀπὸ TANTOC MOAYCMOY, 
 - ” A > , > 3 
 πᾶσαν αἴσθησιν πονηρὰν ἐκδίωξον ἀφ 
 a a ‘ 
 ἡμῶν, ἁγίασον τὸν νοῦν καὶ τὴν Ψυχὴν 
 καὶ δὸς ἡμῖν τὴν τῶν ἁγίων πατέρων 
 ἡμῶν ἐπιτελεῖν λατρείαν μετὰ φόβου 
 σου ἐξιλδλοκομένοιο τὸ πρόοωπόν σου 
 AY Teng \ \ sue > “ \ 
 διὰ παντός" σὺ γὰρ εἶ ὁ εὐλογῶν καὶ 
 ἁγιάζων τὰ σύμπαντα καὶ σοὶ τὴν 
 δόξαν καὶ τὴν εὐχαριστίαν ἀναπέμπομεν 
 “ A . “ ca ὯΝ ~ c ‘ 
 τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ 
 ε ε cy cy « 
 Πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας 
 
 τῶν αἰώνων. ἀμήν. 
 
 {THE KISS OF PEACE) 
 Ὃ διάκονος 
 , ΄ 2 , c , 
 "Actracacde ἀλλήλογο [ἐν φιλήμδτι ἁγίῳ] 
 6 ἱερεὺς εὐχὴν τοῦ ἀσπασμοῦ 
 3 
 Δέοποτὰ Κύριε πὰντοκράτορ οὐρανόθεν ἐπίβλεψον ἐπὶ τὴν 
 ’ ta Ny 9 \ ia Ἂς (2 Ν ~ Q ᾽’ / 
 ἐκκλησίαν σου καὶ ἐπὶ πάντα τὸν λαόν Gov καὶ πᾶν TO ποίμνιόν 
 \ ~ , € ~ AY ᾽ 7 4 Ν 
 σου καὶ σῶσον πάντας ἡμᾶς τοὺς ἀναξίους δούλους σου, τὰ 
 » ~ > 3 2 A 7 € ~ Ν. ὯΝ , ΖΑ 
 θρέμματα τῆς σῆς ἀγέλης, καὶ δώρησαι ἡμῖν τὴν σὴν εἰρήνην 
 Ν ἂν Ἂν Ψ γι X Ν NX 7 \ Db 
 καὶ τὴν σὴν ἀγάπην καὶ τὴν σὴν βοήθειαν Kal κατάπεμψον 
 ἡμῖν THN λωρεὰν TOY παναγίου σου πνεύματος ὅπως ἐν κἀθδρᾷ 
 KApAIA κἀὶ ογνειδήςει APABF ἀοπδοώμεθδ AAAHAOYC ἐν φιλήμδτι 
 ς μ Ν ; , ἊΝ ) c ͵ wi X ~ 3 7 
 ἁγίῳ, μὴ ἐν ADAM, μὴ ἐν ὑποκρίσει, μὴ τὴν τοῦ ἀλλοτρίου 
 κεκτημένοι προαίρεσιν ἀλλὰ AMWMON KAI ἄσπιλον, ἐν ἑνὶ TINEY- 
 MATI, ἐν τῷ CYNAECMW τῆς εἰρήνης καὶ τῆς ἀγάπης EN COMA καὶ 
 a n , a U \ ‘ , > an? ͵ a 
 ἐν TINEYMA, ἐν MIA TIICTEL KADWC KAl ἐκλήθημεν ἐν Μιὰ ΕλπΙδι THC 
 KAHCEWC ἡμῶν ὅπως KATANTHCWMEN οἱ πάντες εἰς τὴν θείαν καὶ 
 ἀπέραντον στοργήν᾽ ἐν Χριστῷ ᾿Ιησοῦ τῷ κυρίῳ ἡμῶν μεθ᾽ οὗ 
 ραντον pynv' ἐν Χριστῷ Inoot τῷ κυρίῳ ἡμῶν μεθ᾽ οὗ 
 ’ Ν “Ἢ ‘ a 7 Ν > “ Ν ΩΝ 
 εὐλογητὸς εἰ σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου 
 πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. 
 Εἶτα ὁ ἱερεὺς βάλλει θυμίαμα λέγων 
 U fe fod 2 , ' > U4 \ 
 Oymiama προσφέρεται τῷ ὀνόματί σου: ἀναληφθήτω δὴ 
 
 δεόμεθα ἐκ τῶν πενιχρῶν χειρῶν ἡμῶν τῶν ἁμαρτωλῶν εἰς τὸ 
 
 8 
 
 Io 
 
 ΤΟ 
 
 20 
 
 25 
 
 30 
 
124 The Egyptian Rite 
 
 ¢ - v4 la > > ᾿ > ' 3 ε ΝΥ 
 ὑπερουράνιόν σου θυσιαστήριον εἰς GCMHN εὐωλίδο, εἰς ἱλασμὸν 
 παντὸς τοῦ λαοῦ σου" ὅτι col πρέπει πᾶσα δόξλ τιμὴ προσ- 
 κύνησις καὶ εὐχαριστία τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ 
 ἡ χαρ 2 pP Ὁ τοῦ Payee 
 
 Πνεύματι viv καὶ ἀεὶ καὶ εἰς τοὺς ABNAC τῶν δἰώνων. 
 
 Or 
 
 {THE CREED) 
 Καὶ μετὰ τὸν ἀσπασμὸν ἐκφωνεῖ ὃ διάκονος 
 προσφέρειν κατὰ τρόπους στάθητε. 
 ὋὉ ἱερεὺς σφραγίζων τοὺς δίσκους καὶ τὰ ποτήρια ἐκφωνεῖ 
 Πιστεύω εἰς ἑνὰ Θεὸν Πατέρα παντοκράτορα κτλ 
 To καὶ ὅταν λέγῃ ὁ Aads καὶ σαρκωθέντα ἐκ TIvetpatos ἁγίου 
 (6 ἱερεὺς) ποιεῖ σταυρόν καὶ σταυρωθέντα ὑπὲρ ἡμῶν καὶ πάλιν 
 ohpayife καὶ εἰς τὸ Πνεῦμα τὸ ἁγιον. 
 Ὃ διάκονος 
 "Eni προσευχὴν στάθητε 
 15 ὃ ἱερεύ 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 
 ὃ διάκονος 
 20 ροσεύξασθε ὑπὲρ τῶν προσφερόντων 
 ὃ ἱερεὺς λέγει εὐχὴν τῆς προθέσεως 
 Δέσποτα ᾿Ιησοῦ Χριστὲ Κύριε, ὁ συνάναρχος Λόγος τοῦ 
 ἀνάρχου Πατρὸς καὶ τοῦ ἁγίου Πνεύματος, ὁ mérac ἀρχιερεύο, 
 ὃ ἄρτος ὁ ἐκ τοῦ οὐρδνοῦ KaTaBAc καὶ ἀνδγογὼν ἐκ φθορᾶο TEN 
 25 ZWHN ἡμῶν, ὁ δοὺς ἑαυτὸν ἀμνὸν ἄμωμον ὑπὲρ THC TOY κόσμου 
 Ζωῆο᾽ δεόμεθα καὶ παρακαλοῦμέν σε Κύριε φιλάνθρωπε ἐπί- 
 (ANON τὸ πρόοωπόν Coy ἐπὶ τὸν ἄρτον τοῦτον καὶ ἐπὶ τὰ 
 ποτήρια ταῦτα ἃ ἡ παναγία τράπεξα ὑποδέχεται δι’ ἀγγελικῆς 
 λειτουργίας καὶ ἀρχαγγελικῆς χοροστασίας καὶ ἱερατικῆς 
 30 ἱερουργίας εἰς σὴν δόξαν καὶ ἀνακαινισμὸν τῶν ἡμετερῶν 
 
 ψυχῶν" χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς 
 
The Liturgy of St. Mark 125 
 
 ca ᾽ ων + ; eo A ε , A \ , QA ~ 
 σου υἱοῦ δι᾽ οὗ καὶ μεθ᾽ οὗ σοὶ [ἡ] λόξα Kal τὸ κράτος σὺν τῷ 
 ’ Ἄν κι “Ὁ δὴ ~ ’ “ iat ees | Ν 
 παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου πνεύματι νῦν καὶ ἀεὶ καὶ 
 
 εἰς τοὺς ἀἰῶνδς τῶν διώνων. 
 
 (ANAPHORA) 
 
 σι 
 
 {THE THANKSGIVING) 
 Ὁμοίως καὶ μετὰ τὴν πίστιν σφραγίζει ὁ ἱερεὺς τὸν λαὸν ἐκφωνῶν 
 “O Κύριος μετὰ πάντων 
 6 λαός 
 Kai μετὰ τοῦ πνεύμδτος coy 
 ὃ ἱερεύς 10 
 Ἄνω ἡμῶν τὰς KAPAIAC ᾿ 
 ὃ λαός 
 
 Ἔχομεν πρὸς τὸν Κύριον 
 
 ὃ ἱερεύς 
 Eyyapictricwmen τῷ Κγρίῳ 15 
 ὃ λαός 
 
 Ἄξιον καὶ δίκαιον 
 ὃ διάκονος 
 Πετάσατε 
 ὃ ἱερεὺς ἄρχεται τῆς ἀναφορᾶς 20 
 ᾽7 “ 3, νι 
 Αληθῶς γὰρ ἄξιόν ἐςτιν καὶ δίκαιον ὅσιόν τε καὶ πρέπον καὶ 
 ~ “ Ν 
 ταῖς ἡμετέραις ψυχαῖς ἐπωφελὲς ὃ ὧν λέοποτὰ Κύριε Θεὲ 
 Πάτερ παντοκράτορ σὲ ainein σὲ ὑμνεῖν σοὶ εὐχαριστεῖν col 
 > ta) ) 
 ἀνθομολογεῖοθαι νύκτωρ τε Kal Kal ἡμέραν ἀκαταπαύστῳ 
 7 Ν δ 7 Ν ᾽ ua 7 \ o 
 στόματι Kal ἀσιγήτοις χείλεσι Kal ἀσιωπήτῳ καρδίᾳ, σοὶ τῷ 25 
 , a “a re) \ A na 
 ποιήσαντι TON οὐρανὸν Kal τὰ ἐν τῷ οὐρανῷ, THN Kal τὰ EN TH 
 a , \ A 7 ‘ , ΝΣ > om 
 YN, θλλάσοδο πηγὰς ποταμοὺς λίμνας Kal TANTA TA EN AYTOIC, 
 \ δεν , \ 3: 3 IN7 Fie ae \ > 
 σοι Τῷ TIOIHCANTI TOY ANOPOTION KAT ἰδίαν εἰκόνὰ Kal Kad 
 
 ς ' OC ie: , \ > ' aa Ba 
 OMOIOOCIN @ Και εχαρισῶ ΤΗΝ ΕΝ TIAPAAEI CW TPYDHN παρα AVTaA 
 
 δὲ αὐτὸν οὖχ ὑπερεῖλες οὐλὲ ἐγκδλτέλιπες ἀγαθὲ ἀλλὰ πάλιν 30 
 
 ἀνεκαλέσω διὰ νόμου, ἐπαιδαγώγησας διὰ προφητῶν, ἀνέπλασας 
 
126 The Egyptian Rete 
 
 x 3 72 Ν “- ~ Ν A N > ΄ 
 καὶ ἀνεκαίνισας διὰ τοῦ φρικτοῦ καὶ ζωοποιοῦ καὶ οὐρανίου 
 μυστηρίου τούτου, TANTA δὲ ἐποίησάλς διὰ τῆς οῆς codiac, τοῦ 
 φωτὸς τοῦ ἀληθινοῦ, τοῦ μονογενοῦς σου υἱοῦ τοῦ κυρίου καὶ 
 
 “- \ ~ e “ ᾽ “ “- 9 eo Ν X > a Ν 
 θεοῦ καὶ σωτῆρος ἡμῶν Inoot Χριστοῦ δι᾽ οὗ σοὶ σὺν αὐτῷ καὶ 
 ς 7 4 > ~ - \ ‘ Ἂν 
 
 5 ἁγίῳ Πνεύματι εὐχαριστοῦντες προσφέρομεν τὴν λογικὴν καὶ 
 3 ΄ , 4 ἃ ,΄ tA fe \ 
 ἀναίμακτον λλτρείὰν ταύτην ἣν προσφέρει σοι Κύριε πάντα τὰ 
 » > \ > a ς ! \ ,΄ n ᾽ Ἂν / \ 
 ἔθνη ἀπὸ ANATOAM@N ἡλίου Kal μέχρι AYCMON, ἀπὸ ἄρκτου καὶ 
 4[ méxpe] μεσημβρίας, ὅτι μέγὰ τὸ ὄνομά σου ἐν πᾶσι τοῖς ἔθνεοι 
 Kal ἐν πὰντὶ τόπῳ θυμίδμὰ προσφέρεται τῷ GNOMATI τῷ ἁγίῳ 
 
 \ , U b 7 Ν , 
 10 σοὺ KAI θγοίδ κἀθδρά, ἐπιθυσία καὶ προσφορά. 
 {THE INTERCESSION ) 
 
 Kai δεόμεθα καὶ παρακαλοῦμέν σε φιλάνθρωπε ἀγαθὲ 
 
 - 7 ~ ς ’ Ν 7 “ Ν ᾽ 
 μνήσθητι Κύριε τῆς ἁγίας καὶ μόνης καθολικῆς καὶ ἀποστο- 
 λικῆς ἐκκλησίας τῆς ἀπὸ γῆς περάτων μέχρι τῶν περάτων 
 
 15 αὐτῆς, πάντων τῶν λαῶν καὶ πάντων τῶν ποιμνίων σου 
 
 ‘ an 9 fF, ’ a “ 
 
 Τὴν ἐξ οὐρανοῦ εἰρήνην βΒράβεγοον Talc ἁπάντων ἡμῶν Kap- 
 Alaic ἀλλὰ καὶ τοῦ βίου τούτου τὴν εἰρήνην ἡμῖν δώρησαι 
 
 Τὸν βασιλέα, τὰ στρατιωτικά, τοὺς ἄρχοντας, βουλάς, 
 δήμους, γειτονίας, eicdAoyc Kal ἐξόλογο ἡμῶν ἐν πάσῃ εἰρήνῃ 
 
 20 Κατακόσμησον 
 
 Βδοιλεῦ τῆς εἰρήνης τὴν σὴν εἰρήνην Adc HMIN 4[TrANTA γὰρ 
 ἀπέλωκδο ἡμῖν} ἐν ὁμονοίᾳ καὶ ἀγάπῃ κτῆςλι Humic ὁ Θεός᾽ 
 ἐκτὸς οοὔ ἄλλον οὐκ οἴδαμεν, τὸ ὄνομά COY ὀνομάζομεν: ζωο- 
 
 7 \ ς 4 ς κα μὴ }] ‘ 4 Ἂν 
 ποίησον τὰς ἁπάντων ἡμῶν ψυχὰς καὶ μὴ κατισχύσῃ θάνατος 
 
 ᾽ ~ ~ “- 
 
 25 ἁμαρτίας Kab ἡμῶν μηδὲ κατὰ παντὸς τοῦ λαοῦ σου 
 
 Τοὺς νοσοῦντας Κύριε τοῦ λαοῦ σου ἐπισκεψάμενος ἐν ἐλέει 
 Kal οἰκτιρμοῖς ἴασαι: ATIOCTHCON ἀπ᾿ αὐτῶν καὶ ἀφ᾽ ἡμῶν πδοὰν 
 
 , \ , Ν a ~ > ' 35“ SEAT) 
 NOCON Kal MAAaKION, TO TINEYMA τῆς δοθενείδο ἐξέλασον ἀπ 
 αὐτῶν τοὺς ἐν μακροῖς ἀρρωστήμασι προκατακειμένους ἐξανά- 
 
 30 OTNTOV, TOYC ὑπὸ πνεγμάτων ἀκαθάρτων ENOYAOYMENOYC ἴασαι, 
 τοὺς ἐν φυλακαῖς ἢ ἐν μετάλλοις ἢ δίκαις ἢ καταδίκαις ἢ ἐν 
 ἐξορίαις ἢ πικρᾷ δουλείᾳ ἢ φόροις κατεχομένους πάντας 
 
The Liturgy of St. Mark ΠΤ 7 
 
 « 
 
 ἐλέησον, πάντας ἐλευθέρωσον᾽ ὅτι cy ὃ θεὸς ἡμῶν ὁ λύων τοὺς 
 πεπελημένογο, ὁ ἀνορθῶν τοὺς κδἀτερράγμένογο, ἡ ἐλπὶς τῶν 
 ἀπελπιομένων, ἡ βοήθεια τῶν ἀβοηθήτων, ἡ ἀνάστασις τῶν 
 πεπτωκότων, ὁ λιμὴν τῶν χειμαζομένων, ὁ ἔκδικος τῶν κατα- 
 7 ’ na aA ’ \ 
 πονουμένων, πάσῃ Ψυχῇ χριστιανῇ θλιβομένῃ καὶ περι- 
 ἐχομένῃ δὸς ἔλεος, δὸς ἄνεσιν, δὸς ἀνάψυξιν, ἀλλὰ καὶ ἡμῶν 
 Κύριε τὰς κατὰ ψυχὴν νόσους ἴασαι, τὰς σωματικὰς ἀσθενείας 
 θεράπευσον ἰατρὲ ψυχῶν καὶ σωμάτων" ἐπίσκοπε πάσης σαρ- 
 Kos ἐπίοκεψδι καὶ ἴασαι ἡμᾶς διὰ TOY CWTHPIOY Coy 
 Τοὺς ἀποδημήσαντας ἡμῶν ἀδελφοὺς ἢ μέλλοντας ἀποδημεῖν 
 ἐν παντὶ τόπῳ κατευόδωσον εἴτε διὰ γῆς ἢ ποταμῶν ἢ λιμνῶν 
 ‘ yns ἢ Bev ἢ ALE 
 ἢ ὁδοιποριῶν ἢ οἱουδήποτε τρόπου τὴν πορείαν ποιοῦντας, 
 ’ “- 3 - ᾽ - ay ᾽ a, 
 πάντας πανταχοῦ ἀποκατάστησον εἰς λιμένα εὔδιον, εἰς λιμένα 
 7 vA \ he > ~ 7 4 
 σωτήριον, σύμπλους Kal συνοδοιπόρος αὐτῶν γενέσθαι καταξί- 
 waov, ἀπόδος τοῖς οἰκείοις αὐτῶν χαίροντας χαίρουσιν, ὑγιαί- 
 νοντας ὑγιαίνουσιν: ἀλλὰ καὶ ἡμῶν Κύριε τὴν παρεπιδημίαν 
 τὴν ἐν τῷ βίῳ τούτῳ ἀβλαβῆ καὶ ἀχείμαστον μέχρι τέλου 
 Ἷ ἐτῶν : 7 χείμαστον μέχρ 5 
 διαφύλαξον 
 (1) Τοὺς ὑετοὺς ἀγαθοὺς πλουσίως κατάπεμψον ἐπὶ τοὺς 
 ’ 9 7 ᾽ὔ »Μ νιν , 
 χρήζοντας καὶ ἐπιδεομένους τόπους" εὔφρανον καὶ ANAKAINICON 
 τῇ καταβάσει αὐτῶν τὸ πρόσωπον τῆς γῆς ἵνα ἐν τὰϊς οτἀΓόοσιν 
 AYTHC εὐφρὰνθήσετδι ANATEAAOYCA 
 4 7 WA 9 4 ; Ν Ww OA , SF Ne 5 
 (2) Τὰ ποτάμια ὕδατα ἀνάγαγε ἐπὶ τὸ ἴδιον μέτρον αὐτῶν 
 εὔφρανον καὶ ἀνδκδίνιοον τῇ ἀναβάσει αὐτῶν τὸ πρόσωπον 
 τῆς γῆς, TOYC A AaKac αὐτῆς μέθγοον, πλήθυνον τὰ γεννήμλάτὰ 
 αὐτῆς 
 (3) Τοὺς καρποὺς τῆς γῆς Κύριε εὐλόγησον, σώους καὶ ἀκε- 
 ραίους ἡμῖν διατήρησον, παράστησον ἡμῖν αὐτοὺς εἰς cmépma 
 καὶ εἰς θεριομὸν ἵνα ἐν Taic οτάγοοιν ayTHC εὐφρὰανθήςετδι 
 ὀνὰτέλλογοὰ 
 > , 4 ~ ’ iY , a 3 a a 
 εὐλόγηοον Kal νῦν Κύριε τὸν οτέφδνον τοῦ ἐνιδυτοῦ τῆς χρηο- 
 TOTHTOC Coy διὰ TOYC TITWYOYC τοῦ λδοῦ σου, διὰ τὴν χήρὰν Kal 
 
 15 
 
 20 
 
 25 
 
 30 
 
128 The Egyptian Rite 
 
 διὰ τὸν ὀρφὰνόν, διὰ τὸν ξένον kal διὰ τὸν προοήλγτον, δι’ ἡμᾶς 
 TIANTAC τοὺς ἐλπίζοντὰς ἐπί CE Kal ἐπικαλουμένογο τὸ ONOMA COY 
 τὸ ἅγιον: οἱ γὰρ ὀφθάλμοὶ πάντων εἴς ce ἐλπίζογοιν Kal CY 
 δίδως τὴν τροφὴν aYTON ἐν εὐκδιρίὰ. ὁ διδούς τροφὴν TIACH 
 5 CAPKI πλήρωοον χὰρᾶς Kal εὐφροούνης τὰς KapAiac ἡμῶν INA 
 πάντοτε TIACAN AYTAPKEIAN ἔχοντες περιοσεήωμεν εἶς πᾶν ἔργον 
 ἀγάθὸν ἐν Χριστῷ ᾿Ιησοῦ τῷ κυρίῳ ἡμῶν 
 Βδοιλεῦ, τῶν Βδοιλεγόντων Kal κύριε τῶν κυριεγόντων, τὴν 
 βασιλείαν τοῦ δούλου σου τοῦ ὀρθοδόξου καὶ φιλοχρίστου ἡμῶν 
 το βασιλέως ὃν ἐδικαίωσας βασιλεύειν ἐπὶ τῆς γῆς ἐν εἰρήνῃ καὶ 
 ἀνδρεία καὶ δικδιοούνῃ διαφύλαξον" καθυπόταξον αὐτῷ ὁ Θεὸς 
 πάντα ἐχθρὸν κἀὶ πολέμιον ἐνφύλιόν τε καὶ ἀλλόφυλον" 
 EMAABOY ὅπλου Kal θυρεοῦ KAl ἀνάστηθι εἰς τὴν BOHOEIAN αὐτοῦ 
 καὶ ἔκχεον βομφδίὰν KAl οὐὔγκλειοὸν EZENANTIAC τῶν KATAAIOD- 
 15 KONTON αὐτόν: ἐπιοκίδοον ἐπὶ τὴν κεφάλὴν ἀὐτοῦ ἐν ἡμέρὰ 
 πολέμου, κάθιοον ἐκ τῆς ὀσφύος αὐτοῦ ἐπὶ τὸν θρόνον οὐτοῦ, 
 λάλησον εἰς τὴν KApAlAN αὐτοῦ ἀγαθὰ ὑπὲρ τῆς ἁγίας σου 
 καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας καὶ παντὸς τοῦ φιλο- 
 χρίστου λαοῦ ina καὶ ἡμεῖς EN TH γαληνότητι δΥτοῦ ἤρεμον Kal 
 20 ἡούχιον BION διάγωμεν, ἐν πάσῃ EYCEBEIA Kal σεμνότητι τῇ εἴς 
 σε καταληφθῶμεν 
 Τῶν ἐν πίστει Χριστοῦ προκεκοιμημένων πατέρων τε καὶ 
 ἀδελφῶν τὰς ψυχὰς ἀνάπαυσον Κύριε ὁ θεὸς ἡμῶν μνησθεὶς 
 τῶν ἀπ᾿ δἰῶνοο προπατόρων πατέρων πατριαρχῶν προφητῶν 
 25 ἀποστόλων μαρτύρων ὁμολογητῶν ἐπισκόπων ὁσίων δικαίων, 
 παντὸς TINEYMATOC ἐν πίστει Χριστοῦ τετελειωμένων καὶ ὧν ἐν 
 τῇ σήμερον ἡμέρᾳ τὴν ὑπόμνησιν ποιούμεθα καὶ τοῦ ἁγίου 
 πατρὸς ἡμῶν Μάρκου τοῦ ἀποστόλου καὶ εὐαγγελιστοῦ τοῦ 
 ὑποδείξαντος ἡμῖν δλὸν CWTHPIAC 
 890 Χαῖρε κεχὰριτωμένη, ὁ Κύριος μετὰ coy’ εὐλογημένη οὐ ἐν 
 ΓΥνδιξὶν καὶ εὐλογημένος ὁ καρπὸς τῆς κοιλίδς coy ὅτι ἔτεκες 
 
 σωτῆρα τῶν ψυχῶν ἡμῶν 
 
The Liturgy of St. Mark 129 
 ἐκφώνως 
 ᾿Εξαιρέτως τῆς παναγίας ἀχράντου εὐλογημένης δεσποίνης 
 ς ~ 2 ΝΣ (2 ? 
 ἡμῶν θεοτόκου καὶ ἀειπαρθένου Mapias 
 Ὁ διάκονος 
 Κύριε εὐλόγησον 
 ὃ ἱερεύς 
 ὋὉ Κύριος εὐλογήσει ce τῇ αὐτοῦ χάριτι νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν 
 αἰώνων 
 ὃ διάκονος τὰ AINTYXA ΤΩΝ KEKOIMHMENQN 
 
 ὃ δὲ ἱερεὺς κλινόμενος ἐπεύχεται 
 
 Καὶ τούτων πάντων τὰς ψυχὰς ἀνάπαυσον δέσποτα Κύριε ὁ θεὸς 
 ἡμῶν ἐν ταῖς τῶν ἁγίων σου σκηναῖς, ἐν TH Βλοιλείὰ coy, χαρι- 
 ζόμενος αὐτοῖς τὰ τῶν ἐπαγγελιῶν σου ἀγαθὰ ἃ ὀφθαλμὸς οὐκ 
 > \ 3 > ΠῚ ΤῊ τ ῃ > , 3 > ’ 
 EIAEN KAI OYC ΟΥ̓Κ HKOYCEN Kal ἐπὶ καρδιὰν ANOPWTTON οὐκ ἀνέβη 
 & ἡτοίμδοδο ὁ Θεὸς τοῖς ἀγαπῶσι TO ὄνομά Coy τὸ ἅγιον, αὐτῶν 
 ἃ A Ν᾽ > fs Ν , > a ͵ 
 μὲν τὰς ψυχὰς ἀνάπαυσον καὶ Βδοιλείδς οὐρανῶν KaTazi@coNn, 
 ἡμῶν δὲ τὰ τέλη τῆς ζωῆς χριστιανὰ καὶ εὐάρεστα καὶ ἀνα- 
 
 ’ 4 Ν Ν « = li \ a y+ X 
 μάρτητα δώρησαι καὶ δὸς ἡμῖν mepida καὶ κλῆρον ἔχειν μετὰ 
 πάντων τῶν ἁγίων σου 
 
 Τῶν προσφερόντων τὰς θυσίας, τὰς προσφοράς, τὰ εὐχαρισ- 
 
 7. ’ « XX ) XQ id Ne) 4 ‘ » 
 τήρια πρόσδεξαι ὁ Θεὸς εἰς τὸ ἅγιον καὶ ἐπουράνιον καὶ νοερόν 
 σου θυσιαστήριον εἰς τὰ μεγέθη τῶν οὐρανῶν διὰ τῆς ἀρχαγ- 
 γελικῆς σου λειτουργίας, τῶν τὸ πολὺ καὶ ὀλίγον, κρύφα καὶ 
 παρρησίᾳ, βουλομένων καὶ οὐκ ἐχόντων καὶ τῶν ἐν τῇ σήμερον 
 ἡμέρᾳ τὰς προσφορὰς προσενεγκάντων͵ ὡς προσεδέξω τὰ λῶρὰ 
 ΤΟΥ͂ AlKaioy σου Ἄβελ 
 
 καὶ βάλλει θυμίαμα ὃ ἱερεὺς καὶ λέγει 
 
 Ν “ “ ᾽ ’ 
 τὴν θυσίαν τοῦ πατρὸς ἡμῶν ᾿Αβραάμ, Zayaploy τὸ θγμίαμα, 
 KopnHAloy τὰς EAEHMOCYNAC καὶ τῆς χήρδλο τὰ AYO λεπτά, πρόσ- 
 δεξαι καὶ αὐτῶν τὰ εὐχαριστήρια καὶ ἀντίδος αὐτοῖς ἀντὶ τῶν 
 φθάρτῶν τὰ AdOapta, avTl τῶν ἐπιγείων τὰ οὐράνια, ἀντὲ τῶν 
 TIPOCKAIPON τὰ οἰώνιδ 
 
 Τὸν ἁγιώτατον καὶ μακαριώτατον πάπαν τὸν 8, dv προέγνως 
 K 
 
 10 
 
 15 
 
 20 
 
 25 
 
 30 
 
nm 
 
 10 
 
 20 
 
 25 
 
 30 
 
 130 The Egyptian Rite 
 
 καὶ *[mpodpicas| προχειρίσασθαι τὴν ἁγίαν σου καθολικὴν Kal 
 ἀποστολικὴν ἐκκλησίαν καὶ τὸν ὁσιώτατον ἐπίσκοπον τὸν ὃ, τὸν 
 ἡμέτερον συντηρῶν συντήρησον αὐτοὺς ἔτεσι πολλοῖς, χρόνοις 
 εἰρηνικοῖς ἐκτελοῦντας αὐτοὺς τὴν ὑπὸ σοῦ ἐμπεπιστευμένην 
 ἁγίαν σου ἀρχιερωσύνην κατὰ τὸ ἅγιον καὶ μακάριόν σου 
 θέλημα, ὀρθοτομοῦντδο τὸν λόγον THC ἀληθείδο 
 
 Μνήσθητι δὲ καὶ τῶν ἁπανταχοῦ ὀρθοδόξων ἐπισκόπων 
 πρεσβυτέρων διακόνων ὑποδιακόνων ἀναγνωστῶν Ψαλτῶν μονα- 
 ζόντων ἀειπαρθένων χηρῶν λαϊκῶν 
 
 Μνήσθητι Κύριε τῆς ἁγίας Χριστοῦ τοῦ θεοῦ ἡμῶν πόλεως 
 καὶ τῆς βασιλευούσης καὶ τῆς πόλεως ἡμῶν ταύτης, πάσης 
 πόλεως καὶ χώρας καὶ τῶν ἐν ὀρθοδόξῳ πίστει Χριστοῦ οἰκούν- 
 των ἐν αὐταῖς, εἰρήνης καὶ ἀσφαλείας αὐτῶν 
 
 Μνήσθητι Κύριε πάσης ψυχῆς χριστιανῆς θλιβομένης καὶ 
 καταπονουμένης, ἐλέους Θεοῦ καὶ βοηθείας ἐπιδεομένης, καὶ 
 ἐπιστροφῆς τῶν πεπλὰνημένων 
 
 Μνήσθητι Κύριε τῶν ἐν αἰχμαλωσίᾳ ὄντων ἀδελφῶν ἡμῶν" 
 AOC AYTOIC εἰς οἰκτιρμοὺς ἐναντίον πάντων τῶν οἰχμαλωτεγοὰν- 
 τῶν δύτους 
 
 Μνήσθητι Κύριε ἐν ἐλέει καὶ οἰκτιρμοῖς καὶ ἡμῶν τῶν ἁμαρ- 
 τωλῶν καὶ ἀναξίων δούλων σου καὶ τὰς AMAPTIAC ἡμῶν ἐξάλειψον 
 ὡς ἀγαθὸς καὶ φιλάνθρωπος Θεός 
 
 Μνήσθητι Κύριε καὶ ἐμοῦ τοῦ ταπεινοῦ καὶ ἁμαρτωλοῦ καὶ 
 ἀναξίου δούλου σου καὶ τὰς ἁμαρτίας μου ἐξάλειψον ὡς φιλάν- 
 θρωπος Θεός, συμπάρεσο δὲ ἡμῖν λειτουργοῦσι τῷ παναγίῳ σου 
 ὀνόματι 
 
 Τὰς ἐπισυναγωγὰς ἡμῶν Κύριε εὐλόγησον, τὴν εἰδωλο- 
 λατρείαν τέλεον ἐκρίζωσον ἀπὸ τοῦ κόσμου, τὸν CATANAN Kal 
 πᾶσαν αὐτοῦ τὴν ENEprelAN καὶ πονηρίαν CYNTPIYON ὑπὸ τοὺς 
 TIOAAC ἡμῶν, τοὺς ἐχθροὺς τῆς ἐκκλησίας σου Κύριε ὡς πάντοτε 
 καὶ νῦν τὰἀπείνωοον, γύμνωσον αὐτῶν τὴν ὑπερηφανίαν, δεῖξον 
 
 αὐτοῖς ἐν τάχει τὴν ἀσθένειαν αὐτῶν͵, τὰς ἐπιβουλὰς αὐτῶν καὶ 
 
The Liturgy of St. Mark 131 
 
 τὰς payyavias Kal τὰς πανουργίας ἃς ποιοῦσι Kal ἡμῶν 
 ἀπράκτους ποίησον" ἐξεγέρθητι Κύριε kal λιδοκορπιοθήτωοσδν οἱ 
 ? ͵ \ , 5) a a , c a 
 ἐχθροί coy Kal φγγέτωοδλν εἰς TA ὀπίοω πάντες οἱ MICOYNTEC TO 
 bY Ni eh Ἂν δ 7 Ν x Ne) 60. 
 ὄνομα σου τὸ ἅγιον, Tov δὲ λαόν σου τὸν πιστὸν Kal ὀρθόδοξον 
 [ποίησον] ἐπ’ εὐλογίδις χιλίας χιλιάλλος καὶ μυρίας μγριάλδο, 
 ποιοῦντας τὸ θέλημά σου τὸ ἅγιον 
 ὃ διάκονος 
 Οἱ καθήμενοι ἀνάστητε 
 ὃ ἱερεὺς λέγει εὐχήν 
 
 Δύτρωσαι δεσμίους, ἐξέλου τοὺς ἐν ἀνάγκαις, πεινῶντας 
 χόρτασον, ὀλιγοψυχοῦντας παρακάλεσον, πεπλὰνημένογο ἐπί- 
 CTpEYON, ἐσκοτισμένους φωταγώγησον, πεπτωκότας ἔγειρον, 
 CAANEYOMENOYC CTHPIZON, νενοσηκότας ἴασαι, πάντας ἄγαγε εἰς 
 Ν ς \ “ ͵ ’ Ν > \ a ς ΄ 
 τὴν ὁλὸν τῆς οωτηρίος, σύναψον καὶ αὐτοὺς τῇ ἁγίᾳ σου 
 ποίμνῃ, ἡμᾶς δὲ ῥῆοδι ἀπὸ τῶν ἀνομιῶν ἡμῶν φρουρὸς ἡμῶν 
 
 καὶ ἀντιλήπτωρ κατὰ πάντα γενόμενος. 
 
 (THE THANKSGIVING CONTINUED) 
 
 Ὃ διάκονος 
 Εἰς ἀνατολὰς βλέψατε 
 
 καὶ κλίνει ὃ ἱερεὺς καὶ εὔχεται 
 
 Sine 
 
 Σὺ yap εἶ ὁ YmepAnw πάσης ἀρχῆς καὶ ἐξογοίδλο Kal AYNAME@C 
 καὶ κγριότητος Kal TIANTOC ὀνόματος ὀνομαζομένου OY μόνον ἐν 
 “ 2A , > \ \ > “ a ‘ , 
 TW AIWNI τούτῳ ἀλλὰ KA EN τῷ μέλλοντι TOL TIAPACTHKOYCI 
 U , \ , , ε (2 2 , \ > 
 ΧΙ λιδι YIAIAAEC Kal Μύριὰι MYPIAAEC ἁγίων ἀγγελῶν καὶ apyay- 
 γέλων otpatial, σοὶ παραστήκουσι τὰ AYO τιμιώτατά σου ZOda, 
 Ν λ 7 \ sy A « iy \ a \ 
 τὰ πολυόμματα χερουβὶμ Kal τὰ ἑξαπτέρυγα cepadim ἃ Ayci 
 MEN πτέργξι τὰ πρόσωπά κἀλύπτοντὰ καὶ λγοὶ TOYC πόδλδο καὶ 
 λγοὶν ἱπτάμενὰ καὶ κέκραγεν ἕτερος πρὸς τὸν ἕτερον ἀκατα- 
 
 ΄ ΄ ΟΝ ἘΠῚ 7 ΄ x 2 , \ 
 παύστοις OTOMAGL Και ἀσιγήτοις θεολογίαις τον ἐπινίκιον Και 
 
 Io 
 
 20 
 
 τρισά ὕ χὃ βοῶ δοξολογοῦ ' ὶ 
 ρισάγιον ὕμνον ἄδοντα βοῶντα δοξολογοῦντα KeKparoTa καὶ 30 
 
 WO 
 
132 The Egyptian Rite 
 
 λέγοντὰ TH μεγάλοπρεπεῖ σοὺ Adz “Arioc ἅγιος ἅγιος Κύριος 
 οὐβδὼθ πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς Ariac coy Δόξης 
 ἐκφώνως 
 πάντοτε μὲν πάντα σε ἁγιάζει ἀλλὰ καὶ μετὰ πάντων τῶν 
 σε ἁγιαζόντων δέξαι δέσποτα Κύριε καὶ τὸν ἡμέτερον ἁγιασμὸν 
 σὺν αὐτοῖς ὑμνούντων καὶ λεγόντων 
 ὃ λαός 
 Ἅγιος ἅγιος ἅγιος Κύριος caBawd 
 , « ᾽ Ν bara 4 tal “ ς ᾿ , 
 ΠπλΗρης ὁ οὐρανὸς Καὶ H ΓΗ THC drlac coy AOZHC 
 10 ὃ ἱερεὺς σφραγίζων τὰ ἅγια λέγει 
 Πλήρης γάρ ἐστιν ὡς ἀληθῶς ὁ οὐρανὸς καὶ ἡ γῆ Thc ἁγίδο 
 ͵ \ a 3 ' n U ΑἹ na 3 a 
 ΟΟΥ AOZHC διὰ THC ETIANEIAC TOY KYplOY Kal θεοὺ KAI CWTHPOC 
 ἡμῶν *lHcof Xpictof: πλήρωσον ὁ Θεὸς καὶ ταύτην τὴν θυσίαν 
 τῆς παρὰ σοῦ εὐλογίας διὰ τῆς ἐπιφοιτήσεως τοῦ παναγίου σου 
 La, « TREN ςε t Ν Ν Ν \ ς La 
 15 πνεύματος: ὅτι αὐτὸς 6 KYploc Kal θεὸς Kal TramBaciAeyc ἡμῶν 
 ᾿Ιηοοῦο ὁ χριστὸς TH NYKTI H TrapeAlAoy EayTON ὑπὲρ τῶν Amap- 
 TION ἡμῶν Kal τὸν ὑπὲρ πάντων ὑφίστατο θάνατον οδρκὶ 
 Ν Ν “ € 7 ᾽ “ “ \ 3 v4 
 συνανακλιθεὶς μετὰ τῶν ἁγίων αὐτοῦ μαθητῶν Kal ἀποστόλων 
 31) ‘ ) Ν nn ε 4 Ν ᾽ 4 Ν ᾽ 7 , ~ 
 ἄρτον λαβὼν ἐπὶ τῶν ἁγίων καὶ ἀχράντων Kal ἀμώμων αὐτοῦ 
 20 χειρῶν, ANABAEYac εἰς τὸν OYpANON πρὸς σὲ τὸν ἴδιον πατέρα 
 θεὸν δὲ ἡμῶν καὶ θεὸν τῶν ὅλων, eEYyapicTricac εὐλογήσλο 
 £ 4 UG , 20 ς , Ν 7 > “- 
 αἀγιάσας KAACAC AlEAWKE TOIC ἀγίοις Καὶ μακαρίοις αὕτοῦυ MdOH- 
 Talc καὶ ἀποστόλοις εἰπῶν 
 ἐκφώνως 
 
 Λάβετε φάγετε 
 
 το 
 
 σι 
 
 ὃ διάκονος 
 ) 
 Ἐκτείνατε “[οἱ πρεσβύτεροι] 
 ὃ ἱερεὺς ἐκφώνως 
 c ‘ c 
 
 τοῦτό ECTI TO CHMA MOY TO ὑπὲρ ὑμῶν KAQMENON Kal διαδιδό- 
 
 30 μενον εἰς ἄφεσιν ἁμαρτιῶν 
 
The Liturgy of St. Mark 133 
 
 ὃ δὲ ἱερεὺς λέγει ἐπευχόμενος 
 ὡοδλύτως καὶ τὸ ποτήριον μετὰ τὸ AEITINACAl λαβὼν καὶ κεράσας 
 BJ » Ν τῇ 2 ᾿ 3 \ > ‘ Ν Χ Ν 
 ἐξ οἴνου καὶ ὕδατος, ἀνάβλέψδλο εἰς τὸν OYPANON pos σέ τον 
 
 ἴδιον πατέρα θεὸν δὲ ἡμῶν καὶ θεὸν τῶν ὅλων, EYYAPICTHCAC 
 
 εὐλογήσας ἁγιάσας πλήσας Πνεύματος ἁγίου μετέδωκε τοῖς 5 
 
 ἁγίοις καὶ μακαρίοις αὐτοῦ μαθηταῖς καὶ ἀποστόλοις εἰπών 
 ἐκφώνως 
 Tliete ἐξ aytoy πάντες 
 ὃ διάκονος 
 Ἔτι ἐκτείνατε 
 ὃ ἱερεὺς ἐκφώνως 
 τοῦτό ἐστι τὸ ἀἷμά MOY τὸ τῆς καινῆς διλθήκης τὸ ὑπὲρ ὑμῶν 
 καὶ πολλῶν ἐκχγνόμενον καὶ διαδιδόμενον εἰς AECIN AMAPTION 
 6 λαός 
 ᾿Αμήν 
 ὃ ἱερεὺς εὔχεται οὕτως 
 τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ANAMNHCIN’ OCAKIC γὰρ ἐὰν ἐσθίητε 
 τὸν ἄρτον τοῦτον, πίνητε δὲ καὶ τὸ ποτήριον τοῦτο, τὸν ἐμὸν 
 θάνατον KaTarréAAeTe καὶ τὴν ἐμὴν ἀνάστασιν καὶ ἀνάληψιν 
 ὁμολογεῖτε ἄχρις οὗ ἐὰν ἔλθω. 
 (THE INVOCATION ) 
 Τὸν @dNaTON, AécTIOTA Κύριε TanToKpATwp ἐπογράνιε βασιλεῦ, 
 
 τοῦ μονογενοῦς σου υἱοῦ κγρίογ δὲ καὶ θεοῦ καὶ σωτῆρος ἡμῶν 
 ) A ~ , Ss Ἁ UA Ν 7 
 Τησοῦ Χριστοῦ KatarreAAONTEC καὶ τὴν τριήμερον καὶ μακαρίαν 
 αὐτοῦ ἐκ νεκρῶν ἀνάστασιν ὁμολογοῦντες καὶ τὴν εἰς οὐρανοὺς 
 ἀνάληψιν καὶ τὴν ἐκ δεξιῶν σου τοῦ Θεοῦ καὶ Πατρὸς καθ- 
 έδραν, καὶ τὴν δευτέραν καὶ φρικτὴν καὶ φοβερὰν αὐτοῦ παρου- 
 σίαν ἀπεκλεχόμενοι EN HH μέλλει ἔρχεσθαι KPINAl Z@NTAC Kal 
 νεκροὺς ἐν δικδιοούνη καὶ ἀπολοῦνδι EKACT@ κἀτὰ TA €pra 
 > mae a CoA , ε Ων δὶ χουν εν Ὁ my a) n a ? 
 αὐτοῦ" deicar ἡμῶν Κύριε ὁ θεὸς Huy? coi ἐκ TON CON δώρων 
 7 2 ia yh Ν , XN ~ 7 
 προεθήκαμεν ἐνώπιόν cov καὶ δεόμεθα καὶ παρακαλοῦμέν σε 
 φιλάνθρωπε ἀγαθὲ ἐξαπόστειλον ἐξ ὕψογο ἁγίου σου, ἐξ ETOIMOY 
 
 ΚΑΔΤΟΙΚΗΤΗΡΙΟΥ COY, ἐκ τῶν ἀπεριγράπτων κόλπων σου αὐτὸν TON 
 
 10 
 
 15 
 
 20 
 
 25 
 
 30 
 
10 
 
 ra 
 on 
 
 20 
 
 25 
 
 3° 
 
 134 The Egyptian Rite 
 
 U \ La} n > th \ a x - Ν 
 TIAPAKAHTON, TO πνευμὰ THC AAHOEIAC TO ἅγιον τὸ κύριον Τὸ 
 ζωοποιόν, τὸ ἐν νόμῳ καὶ προφήταις καὶ ἀποστόλοις λαλῆσαν, 
 τὸ πανταχοῦ παρὸν καὶ τὰ πάντα πληροῦν ἐνεργοῦν τε αὐτεξου- 
 
 A oy Nes a 
 σίως ov διακονικῶς ἐφ ods Βογλετὰι τὸν ἁγιασμὸν eYAOKia TH 
 a Kae lol ἈΝ ψ, x ἊΝ AN δ. ΠΩΣ, ἈΝ “A 
 σῇ, τὸ ἁπλοῦν THY φύσιν, TO πολυμερές τὴν ἐνέργειαν, THY TOV 
 θείων χαρισμάτων πηγήν, τὸ σοὶ ὁμοούσιον, τὸ ἐκ σοῦ ἐκπορεγ- 
 ὄμενον, τὸ σύνθρονον τῆς βασιλείας σου καὶ τοῦ μονογενοῦς 
 
 ~ fos ~ a “ ? “ ~ 
 σου υἱοῦ τοῦ κυρίου καὶ θεοῦ καὶ σωτῆρος ἡμῶν Inoot Χριστοῦ" 
 ἔπιδε ἐφ᾽ ἡμᾶς καὶ (ἐξαπόστειλον) ἐπὶ τοὺς ἄρτους τούτους καὶ 
 2 Ν Ν 4 ~ Ἂς; ~ - No Ge Φ VN 
 ἐπὶ τὰ ποτήρια ταῦτα τὸ IIvetpad σου τὸ “Αγιον iva αὐτὰ 
 ἁγιάσῃ καὶ τελειώσῃ ὡς παντοδύναμος Θεός 
 ἐκφώνως 
 Ν ἢ Ν Ν >} “Ὁ 
 καὶ ποιήσῃ τὸν μὲν ἄρτον σῶμα 
 ὃ λαός 
 ᾽ 
 μήν 
 ὃ ἱερεὺς ἐκφώνως 
 Ἂς x , ἜΝ . δ“ ͵ , “- “-“ ? BY 
 TO δὲ ποτήριον AIMA THC KAINHC AIA®HKHC αὕτου Τοῦ κυρίου και 
 
 A ay ΄σ Ν ' € ~ > “ ~ 
 
 θεοῦ καὶ σωτῆρος καὶ TamBacikewc ἡμῶν [ησοῦ Χριστοῦ 
 
 ὃ διάκονος 
 Κατέλθετε οἱ διάκονοι, ᾿[συνεύξασθε οἱ πρεσβύτεροι] 
 ὃ ἱερεὺς ἐκφώνως 
 
 ec , ~ « »“» ΄ν 2 3) ΕΑ » Pd 
 iva γένωνται πᾶσιν ἡμῖν τοῖς ἐξ αὐτῶν μεταλαμβάνουσιν εἰς 
 7 ) ~ ᾽ id , ia ’ c ᾽ὔ > 
 πίστιν, εἰς νῆψιν, εἰς ἴασιν, εἰς σωφροσύνην, εἰς ἁγιασμόν, εἰς 
 ἐπανανέωσιν ψυχῆς σώματος καὶ πνεύματος, εἰς κοινωνίαν 
 la ν ) 4 \ > ! ᾽ ᾿ 4 ~ 
 μακαριότητος zwtic αἰωνίου Kai ddGapciac, εἰς δοξολογίαν τοῦ 
 παναγίου σου ὀνόματος, εἰς ἄφεσιν ἁμαρτιῶν, ἵνα σοῦ καὶ ἐν 
 4 ΝΥ Αἵ > Ν a \ ie n Ae na Ν 
 τούτῳ καθὼς καὶ ἐν παντὶ A0ZACOH Καὶ YMNHOH KQ@L ΔΓΙΔΟΘΗ TO 
 
 4 \ 3, Ν “a 3: Δ ) “ 
 πανάγιον kal ἔντιμον καὶ δεδοξασμένον σου ὄνομὰ σὺν ᾿]ησοῦ 
 
 nan Ἄν Be , » 
 Χριστῷ καὶ ἁγίῳ Πνεύματι 
 ὃ λαός 
 (0) > εὖ 2 Ν 1 NAT ᾽ x Ν Ἂν Ν ᾽ 
 σπερ ἣν καὶ ἐστὶν ᾿[καὶ ἔσται εἰς γενεὰν καὶ γενεὰν καὶ εἰς 
 
 τοὺς σύμπαντας αἰῶνας τῶν αἰώνων. ἀμήν]. 
 
The Liturgy of St. Mark 135 
 
 {THE LORD’S PRAYER) 
 Ὃ ἱερεύς 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 
 ὃ διάκονος 
 Προσεύξασθε 
 ὃ λαός 
 Κύριε ἐλέησον 
 ὃ ἱερεὺς εὔχεται καθ᾽ ἑαυτόν 
 Θεὲ φωτὸς γεννῆτορ, Ζωβῇο ἀρχηγέ, χάριτος ποιητά, αἰωνίων 
 θεμελιωτά ὕ δωροδό tas Ὁ ΕΝ Τὰ 7 
 μελιωτά, γνώσεως δωροδότα, σοφίας θησαυρέ, ἁγιωσύνης 
 διδάσκαλε, εὐχῶν καθαρῶν δοχεῦ, ψυχῆς εὐεργέτα, ὁ τοῖς 
 » , Pd ἊΝ ΄ \ 2 a 2 n 3, 
 ὀλιγοψύχοις εἰς σὲ πεποιθόσι διδοὺς εἰς ἃ ἐπιθγμοῦοιν ἄγγελοι 
 πλράκύψδι, ὁ ANATATM@N ἡμᾶς ἐξ ABYccoy εἰς φῶς, ὁ AoYc ἡμῖν 
 > Ψ, , ς Le € δι 2 4 2 2 
 ἐκ θανάτου Ζωήν, ὁ χαρισάμενος ἡμῖν ἐκ δουλείας εἰς ἐλευ- 
 θερίαν, ὁ τὸ ἐν ἡμῖν σκότος τῆς ἁμαρτίας διὰ τῆς παρουσίας 
 a - en , Ξ ΕΝ δ 2 ΄ 
 τοῦ μονογενοῦς σου υἱοῦ λύσας" αὐτὸς καὶ νῦν δέσποτα Κύριε 
 διὰ τῆς ἐπιφοιτήσεως τοῦ παναγίου σου πνεύματος καταύγασον 
 TOYC GOadmoyce THC λιάνοίὰς ἡμῶν εἰς τὸ μεταλαβεῖν ἀκατα- 
 κρίτως τῆς ἀθανάτου καὶ ἐπουρανίου ταύτης τροφῆς καὶ ἁγίδλεον 
 ἡμᾶς ONOTEAEIC ΨΥχΗ͂ C@MATI καὶ πνεύματι ἵνα μετὰ τῶν ἁγίων 
 σου μαθητῶν καὶ ἀποστόλων εἴπωμεν σοὶ τὴν προσευχὴν ταύ- 
 ἣν / ᾳ Les € ) ~ > oe ι θή Ν. BA 7 
 την τὸ Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς ἁγιασθήτω τὸ ὄνομά 
 σου, ἐλθέτω ἡ βασιλεία σου, γενηθήτω τὸ θέλημά σου ὡς ἐν 
 > “ ΔΕ ΞΟ cx Aine ἊΝ ᾿ Quan GS Ν 2 7 Ν 
 οὐρανῷ καὶ ἐπὶ τῆς γῆς τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς 
 « "“" 4 Ny € “A Ν , 4 € “ « Ae a 
 ἡμῖν σήμερον καὶ apes ἡμῖν τὰ ὀφειλήματα ἡμῶν ὡς καὶ ἡμεῖς 
 » 4 “ >) - € “ Ν Ἀ ᾽ , € ~ 5] 
 ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν Kal μὴ εἰσενέγκῃς ἡμᾶς εἰς 
 πειρασμὸν ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ 
 ἐκφώνως 
 καὶ καταξίωσον ἡμᾶς δέσποτα φιλάνθρωπε Κύριε μετὰ πάρρη- 
 
 , > ’΄. ) a U “ ΖΞ ᾽ 
 ClAC ἀκατακρίτως ἐν κἀθὰρᾷ KapAlA, ψυχῇ πεφωτισμένῃ, ἀνεπαισ- 
 
 3° 
 
 on 
 
 18 
 
 20 
 
136 The Egyptian Rite 
 
 χύντῳ προσώπῳ, ἡγιασμένοις χείλεσιν τολμᾶν ETIKAAEICOAI σε 
 TON ἐν τοῖς OYpaNoic ἅγιον Θεὸν Πατέρὰ καὶ λέγειν 
 ὃ λαός 
 Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρὰνοῖς ἁγιδοθήτω τὸ GNOMA coy, 
 5 ἐλθέτω ἡ Βδοιλείδ. COY, γενηθήτω τὸ θέλημά COY WC EN OYPAN@ 
 Kal ἐπὶ τῆς γῆς" τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον AOC ἡμῖν οἥμερον 
 Kal ἄφες ἡμῖν τὰ ὀφειλήματὰ ἡμῶν ὧς Kal ἡμεῖς ἀφίεμεν τοῖο 
 ὀφειλέταις ἡμῶν KAl μὴ εἰσενεγκῆο HMAC εἰς TIEIPACMON ἀλλὰ 
 ῥῦοδι HM&C ἀπὸ TOY πονηροῦ 
 Io ὃ ἱερεὺς εὔχεται 
 Nai Κύριε Κύριε μὴ eicenérkHc ἡμᾶς εἰς πειρδομὸν ἀλλὰ 
 δῆολι ἡμᾶς ἀπὸ τοῦ πονηροῦ, οἷδεν γὰρ ἡ πολλή σου εὐσπλαγχ- 
 via ὅτι οὐ λγνάμεθὰ ὑπενεγκεῖν διὰ τὴν πολλὴν ἡμῶν ἀσθέ- 
 νειαν, ἀλλὰ ποίησον CYN τῷ πειρδομῷ KAI τὴν ἔκβδοιν τοῦ 
 15 AYNACOAI ἡμᾶς ὑπενεγκεῖν" σὺ γὰρ EAWKAC ἡμῖν EZOYCIAN TIATEIN 
 ἐπάνω ὄφεων κοὶ οκορπίων Kal ἐπὶ πᾶοὰν τὴν δύναμιν τοῦ 
 
 ἐχθροῦ 
 
 ἐκφώνως 
 a an? ce , ‘ c , Ν ς ᾿ ᾿» A JC 
 OT! COY ECTIN H BaciAe€la KAl H AYNAMIC KAl F AOZA EIC τοῦς AIGNAC 
 
 20 TOV αἰώνων 
 6 λαός 
 
 ᾿Αμήν. 
 
 (THE INCLINATION ) 
 ὋὉ ἱερεύς 
 25 Εἰρήνη πᾶσιν 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 
 ὃ διάκονος 
 Τὰς κεφαλὰς ἡμῶν “[τῷ Κυρίῳ κλίνωμεν 
 τὸ ὁ λαός 
 
 ᾿Ενώπιον σοῦ Κύριε] 
 
The Liturgy of St. Mark 137 
 
 ὃ ἱερεὺς ἐπεύχεται 
 Δέεποτα Κύριε ὁ Θεὸς ὁ TANTOKPAT@p ὁ κἀθήμενος ἐπὶ τῶν 
 P 
 yepoyBim καὶ δοξαζόμενος ὑπὸ τῶν σεραφίμ, 6 ἐξ ὑδάτων οὐρανὸν 
 
 σκευάσας καὶ τοῖς τῶν ἀστέρων χοροῖς τοῦτον κατακοσμήσας, 
 
 ΕἸ € 7 , ’ὔ ᾽ 7 7 Ἁ Ν 
 ὁ ἐν ὑψίστοις ἀσωμάτους ἀγγέλων συστησάμενος στρατιὰς πρὸς 5 
 
 ἀεννάους δοξολογίας" σοὶ ἐκλίναμεν τὸν αὐχένα τῶν ψυχῶν καὶ 
 
 τῶν σωμάτων ἡμῶν τὸ τῆς δουλείας πρόσχημα σημαίνοντες καὶ 
 
 δεόμεθά σου τὰς σκοτοειδεῖς τῆς ἁμαρτίας ἐφόδους ἐκ τῆς ἡμῶν 
 
 é - > χά Ν A ~ ε 7 ’ ,΄ 
 ἰανοίας ἀπέλασον καὶ ταῖς τοῦ ἁγίου Πνεύματος θεοειδέσιν 
 
 αὐγαῖς τὸν ἡμέτερον νοῦν καταφαίδρυνον ὅπως τῇ γνώσει σου 
 
 πληθυνόμενοι ἀξίως μετάσχωμεν τῶν προκειμένων ἡμῖν ἀγαθῶν 
 τοῦ ἀχράντου σώματος καὶ τοῦ τιμίου αἵματος τοῦ μονογενοῦς 
 “ “ “ ~ a ?) A “ 
 σου υἱοῦ τοῦ κυρίου καὶ θεοῦ καὶ σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ, 
 συγχωρῶν ἡμῖν πᾶν εἶλος ἁμαρτιῶν διὰ τὴν πολλὴν καὶ ἀνεξιχ- 
 νίαστόν σου ἀγαθότητα' χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ 
 γαθότητα' χάρ ρμ ρωπίς 
 
 τοῦ μονογενοῦς σου υἱοῦ 
 
 ἐ[ἐκφώνως] 
 
 ὃ ΞΟ Χ θ᾽ re Apne ! \ \ , \ al ig Ν 
 ι᾿ οὗ καὶ μεθ᾽ οὗ σοὶ ἡ λόξὰ Kal TO KpATOC σὺν τῷ παναγίῳ καὶ 
 > “~ \ “a 4 ~ NM IN Ν > \ 
 
 ἀγαθῷ καὶ ζωοποιῷ σου πνεύματι viv καὶ ἀεὶ καὶ εἰς ToYC 
 
 δίῶνὰς τῶν dlONWN 
 
 (THE MANUAL ACTS) 
 Ἐκφωνεῖ 6 ἱερεύς 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 
 ὃ διάκονος 
 Μετὰ φόβου Θεοῦ πρόσχωμεν 
 
 6 ἱερεὺς εὔχεται 
 "Arie ὕψιοτε φοβερὲ ὁ ἐν ἁγίοις Anatlayomenoc Κύριε, ἁγίασον 
 ἡμᾶς τῷ λόγῳ τῆς σῆς χάριτος καὶ τῇ ἐπιφοιτήσει τοῦ παναγίου 
 
 18 
 
 20 
 
 25 
 
 30 
 
138 The Egyptian Rite 
 
 - ΝΥ Ἂς ἫΣ » a ” “ > \ 
 σου πνεύματος" σὺ yap εἶπας δέσποτα “Ἅγιοι Ececbe ὅτι ἐγὼ 
 
 ἅγιος εἰμί, Κύριος ὁ θεὸς ἡμῶν, ἀκατάληπτε Θεὲ Adye τῷ 
 
 Ν Ν Nie ee » ς » “Λ Ν ’ 
 Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι ὁμοούσιε συναΐδιε καὶ συνάναρχε, 
 
 th > > 4 [ἡ \ Co \ ΑἹ Ν 
 πρόσδεξαι τὸν ἀκήρατον ὕμνον σὺν τοῖς χερουβὶμ καὶ σεραφὶμ 
 
 or 
 
 καὶ παρ᾽ ἐμοῦ τοῦ ἁμαρτωλοῦ καὶ ἀναξίου δούλου σου ἐξ 
 
 > 63 2, “Φ Ν ὧν. 
 ἀναξίων μου χειλέων βοῶντος καὶ λέγοντος 
 
 5[8 Aaés] 
 Κύριε ἐλέησον, Κύριε ἐλέησον, Κύριε ἐλέησον 
 
 {ies 3 ‘ > γ 
 ὃ ἱερεὺς ἐκφώνως 
 
 1ο Τὰ ἅγια τοῖς ἁγίοις 
 
 6 λαός 
 
 Εἷς Πατὴρ ἅγιος, εἷς Υἱὸς ἅγιος, ev Πνεῦμα ἅγιον 
 
 ’ ἘΠ UA ς 7 
 εἰς ἑνότητα IIvetpartos ἁγίου 
 
 ἀμήν. 
 
 15 Ὁ ἱερεὺς σφραγίζων τὸν λαὸν ἐκφωνεῖ 
 
 Ὃ Κύριος μετὰ πάντων 
 
 ὃ λαός 
 
 Καὶ μετὰ τοῦ πνεύματος σοῦ 
 
 ὃ διάκονος 
 
 20 ὑπὲρ σωτηρίας καὶ ἀντι- 
 λήψεως ὅ[τοῦ ἁγίου πα- 
 τρὸς ἡμῶν τοῦ ὃ., παντὸς 
 τοῦ κλήρου καὶ τοῦ φιλο- 
 χρίστου λαοῦ τοῦ Κυρίου 
 
 25 δεηθῶμεν 
 
 ὃ λαός 
 
 Κύριε ἐλξησον 
 "Eri δὲ καὶ ὑπὲρ σωτηρίας καὶ 
 ἀφέσεως ἁμαρτιῶν τῷ προσ- 
 30 ἑνέγκαντι ἀδελφῷ ἡμῶν 
 
 τοῦ Κυρίου δεηθῶμεν 
 
 καὶ κλάνει ὃ ἱερεὺς τὸν ἄρτον καὶ λέγει 
 > a pl Θ Ὶ > mes: 
 Αἰνεῖτε TON Θεὸν ἐν τοις 
 [2 ' 
 ἁγίοις 
 καὶ μελίζευ ὃ ἱερεὺς λέγων τοῖς παροῦσιν 
 Ὃ Κύριος εὐλογήσει καὶ συνδιακονή- 
 A ~ 4 , cal c la a 
 σει διὰ τῆς μ᾽ [ελίσεως τῶν ἁγίων καὶ 
 ἀχράντων καὶ ζωοποιῶν αὐτοῦ μυστη- 
 ρίων νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας 
 ΄“- ΄ὔ 
 τῶν αἰώνων. ἀμήν] 
 καὶ λέγει ὃ ἱερεύς 
 Κελεύετε 
 ὃ κλῆρος 
 Τὸ Πνεῦμα τὸ ἅγιον κελεύει καὶ 
 ς , 
 ἁγιάζει 
 
 ὃ ἱερεύς 
 
 ᾿Ιδοὺ ἡγίασται καὶ τετε- 
 
The Liturgy of St. Mark 
 
 ὃ λαός 
 Κύριε ἐλέησον 
 Καὶ ὑπὲρ μνήμης τῶν ὁσίων 
 πατέρων ἡμῶν καὶ ἀδελφῶν 
 ἐκτενῶς 
 
 εἴπωμεν πάντες 
 
 Κύριε ἐλέησον 
 ὃ λαός 
 
 Κύριε ἐλέησον]. 
 
 1 6.6) 
 
 λείωται 4[καὶ γέγονεν εἰς 
 σῶμα καὶ αἷμα τοῦ κυρίου 
 καὶ θεοῦ καὶ σωτῆρος ἡμῶν 
 καὶ διαδίδονται τὰ ἅγια τοῖς 
 « ’ 
 ἁγίοις 
 ὃ κλῆρος y’ 
 Εἷς Πατὴρ ἅγιος, εἷς Υἱὸς ἅγιος, ἕν 
 
 Πνεῦμα ἅγιον. ἀμήν. 
 
 <THE COMMUNION) 
 
 2[Ὁ διάκονος 
 Ἔν εἰρήνῃ Κυρίου ψάλλετε] 
 5 [δ λαὸς λέγει ψαλμὸν pv’ 
 Αἰνεῖτε τὸν Θεὸν ἐν τοῖς ἁγίοις 
 αὐτοῦ 
 , ΄“-ς 8... δὰ 2 ὕ 4 
 αἰνεῖτε αὐτὸν ἐν στερεώματι 
 δυνάμεως αὐτοῦ 
 ᾽ aA JN 2 ἃ A 
 αἰνεῖτε αὐτὸν ἐπὶ ταῖς δυνασ- 
 τείαις αὐτοῦ 
 ᾽ “ bo Ἂν SN  “}ὧ 
 αἰνεῖτε αὐτὸν κατὰ τὸ πλῆθος 
 τῆς μεγαλωσύνης αὐτοῦ 
 > ca) JEN 3 4 γι 
 αἰνεῖτε αὐτὸν ἐν ἤχῳ σάλ- 
 πιγγος 
 ἰνεῖτε αὐτὸν ἐν ψαλτηρίῳ καὶ 
 αἷν τὸν ἐν Ψψαλτηρίᾳ 
 ιθάρᾳ 
 κιθάρς 
 J “ IN bd 4 ἊΝ 
 αἰνεῖτε αὐτὸν ἐν τυμπάνῳ καὶ 
 Kone 
 ᾽ “ beh 2 ~ \ 
 αἰνεῖτε αὐτὸν ἐν χορδαῖς καὶ 
 
 ὀργάνῳ 
 
 Καὶ λέγει ὁ ἱερεύς 
 « , \ ΄ 
 O Κύριος μετὰ πάντων 
 ὃ κλῆρος 
 Καὶ μετὰ τοῦ πνεύματος σοῦ 
 ὃ ἱερεὺς λέγει 
 Αὐτὸς ηὐλόγησεν, αὐτ᾿ [ὸς ἡγίασεν, 
 San ‘ ? , ΘΝ ‘ 
 αὐτὸς δὲ ἐτελείωσεν, αὐτὸς Kal μετα- 
 διδοῖ εἰς ἄφεσιν ἁμαρτιῶν καὶ εἰς ζωὴν 
 αἰώνιον] 
 Καὶ μεταλαμβάνει ὃ ἱερεύς 
 > , 
 εὐχή 
 Τῆς κατὰ φιλανθρωπίαν ἵπαρασχε- 
 θείσης ἡμῶν θείας χάριτος τὰ ὑπὲρ 
 ἡμᾶς ἐτολμήσαμεν' προσερχόμεθα οὖν 
 μετὰ φόβου τοῖς ἁγίοις σου μυστηρίοις 
 δέσποτα αἰτούμενοι εἴ τι δι’ ἀνθρωπίνην 
 ἀσθένειαν ἡμῖν παρῶπται συγγνώμων 
 “ ΄ c \ ς a 
 γενοῦ Κύριε ὁ θεὸς ἡμῶν] 
 ἄλλο 
 ο , 3 a ε wv ΕΣ ‘ 
 On τρόπον ἐπιποθεῖ ἡ EAaMOC emi 
 TAC πηγὰς TON ὑδάτων οὕτωο ἐπιποθεῖ 
 ἡ ψγχή Moy TIpdc οὲ ὁ Oedc 
 Ἐ[[ διάκονος 
 Πρεσβύτεροι προσέλθετε] 
 
 (Communion of the presbyters) 
 
 Io 
 
 15 
 
 20 
 
 25 
 
 30 
 
140 
 
 αἰνεῖτε αὐτὸν ἐν κυμβάλοις 
 εὐήχοις 
 αἰνεῖτε αὐτὸν ἐν κυμβάλοις 
 ἀλαλαγμοῦ 
 αἰνεσάτω τὸν 
 
 5πᾶσα πνοὴ 
 
 Κύριον 
 
 , ‘ Ν tA αὐλήν. λα ἢ 
 Δόξα Πατρὶ καὶ Υἱῷ καὶ ἁγίῳ 
 
 Πνεύματι 
 Καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς 
 ἀμήν 
 καὶ τὸ ΚΟΙΝΩΝΙΚΟΝ τῇ ἡμέρᾳ]. 
 
 Io αἰῶνας τῶν αἰώνων. 
 
 2 [Ὁ διάκονος 
 ᾿Ορθοὶ μεταλαβόντες τῶν θείων 
 “ν᾽ 4 N43. , 
 καὶ ἀχράντων καὶ ἀθανάτων 
 
 . 
 Και 
 
 οι 
 
 φρικτῶν καὶ φοβερῶν 
 
 καὶ ἐπουρανίων μυστηρίων 
 τοῦ ἁγίου σώματος καὶ τοῦ 
 τιμίου αἵματος τοῦ μεγά- 
 λου ἀρχιερέως καὶ βασιλέως 
 
 22 ἡμῶν ᾿Ιησοῦ Χριστοῦ, αὐτῷ 
 τῷ καταξιώσαντι ἡμᾶς ἐπὶ 
 πᾶσιν εὐχαριστήσωμεν 
 
 ὃ λαός 
 
 > > φιν € Ζ 4 
 
 25 καθ ἑκάστην ἡμέραν ὕμνον 
 ἀναπέμπομέν σοι φιλάνθρωπε 
 [ἡ 7 
 ὅτι σώζεις 
 
 ἡμῶν]. 
 
 κόσμον σωτὴρ 
 
 The Egyptian Rite 
 
 516 διάκονος 
 SuvdxOnre καὶ εἰσέλθετε οἱ διάκονοι 
 μετ᾽ εὐλαβείας] 
 (Communion of the deacons) 
 (Communion of the people) 
 
 καὶ ὅταν μεταδιδοῖ τὸν κλῆρον (ἢ τὸν 
 λαὸν) λέγει 
 
 Σῶμα ἅγιον τοῦ κυρίου καὶ 
 θεοῦ καὶ σωτῆρος ἡμῶν ᾿Ιησοῦ 
 Χριστοῦ 
 
 καὶ εἰς τὸ ποτήριον λέγει 
 
 Αἷμα τίμιον τοῦ κυρίου καὶ 
 
 θεοῦ καὶ σωτῆρος ἡμῶν ᾿Ιησοῦ 
 
 “Χριστοῦ. 
 
 *[Kat μεταδοὺς λέγει 
 ᾿Ὑψώθητι ἐπὶ Toye oypanoye ὁ Θεὸς 
 Kal ἐπὶ πᾶοὰν τὴν γῆν ἡ AOZa Coy καὶ 
 ε , ᾽ὔ > A JA 
 ἡ βασιλεία σου διαμένει eis τοὺς αἰῶνας 
 τῶν αἰώνων]. 
 
The Liturgy of St. Mark 
 
 141 
 
 (THANKSGIVING) 
 
 Kai μετὰ τὸ πληρῶσαι λέγει ὁ διάκονος 
 
 ᾿Επὶ προσευχὴν στάθητε 
 
 ΣΕ} 
 
 οι 
 
 ερεύς 
 
 Εἰρήνη πᾶσιν 
 
 ὃ λαός 
 
 Καὶ τῷ πνεύματι σοῦ 
 
 ὃ διάκονος 
 Προσεύξασθε “[ὑπὲρ τῆς ἀξίας 
 μεταλήψεως] 
 
 ὃ λαός 
 Κύριε ἐλέησον 
 ΣΙΠερὶ τῶν ἀξιωθέντων μετα- 
 λαβεῖν 
 
 ἀχράντων 
 
 τῶν ἁγίων καὶ 
 
 4 > 4 
 καὶ ἀθανάτων 
 καὶ ἐπουρανίων μυστηρίων 
 ὃ λαός 
 Κύριε ἐλέησον 
 Περὶ τῆς σωτηρίας παντὸς τοῦ 
 λαοῦ 
 ὃ λαός 
 Κύριε ἐλέησον 
 Περὶ τῆς πίστεως καὶ εἰρήνης 
 ~ « 4 ~ Ἀ 
 τῆς ἁγίας καθολικῆς καὶ 
 > ~~ > 7 
 ἀποστολικῆς ἐκκλησίας 
 ὃ λαός 
 
 Κύριε ἐλέησον] 
 
 ὃ ἱερεὺς εὔχεται τὴν εὐχαριστίαν 
 
 Eyyapictoymen coi δέσποτα 
 
 n 
 
 71) 
 μεταλήψει τῶν ἁγίων ἀχράν- 
 
 Κύριε ὁ θεὸς ἡμῶν ἐπὶ 
 
 ᾽ - Nie 4 
 Tov ἀθανάτων καὶ ἐπουρανίων 
 σου μυστηρίων ὧν ἔδωκας ἡμῖν 
 ἐπὶ εὐεργεσίᾳ καὶ ἁγιασμῷ καὶ 
 ’ ~ ~ A . 
 σωτηρίᾳ τῶν ψυχῶν καὶ τῶν 
 4 € ~ ἣν 7 A 
 σωμάτων ἡμῶν καὶ δεόμεθα καὶ 
 παρακαλοῦμέν σε φιλάνθρωπε 
 ᾽ Ν 4 7 ς =~ x 
 ἀγαθὲ Κύριε χάρισαι ἡμῖν τὴν 
 κοινωνίὰν τοῦ ἁγίου οὠμᾶτος 
 καὶ tof τιμίου δἵματος τοῦ 
 μονογενοῦς σου υἱοῦ εἰς πίστιν 
 ἀκαταίσχυντον, εἰς ἀγάπην AN- 
 ΥὙπόκριτον, εἰς πλησμονὴν θεο- 
 » > ᾽ A Ν 
 σεβείας, εἰς ἀποτροπὴν παντὸς 
 ἐναντίου, εἰς περιποίησιν τῶν 
 ἐντολῶν σου, εἰς ἐφόδιον ζωῆς 
 > ? > > 7 > la 
 αἰωνίου, εἰς ἀπολογίαν εὐπρόσ-. 
 δεκτον τὴν ἐπὶ τοῦ φοβεροῦ 
 
 βήματος τοῦ χριστοῦ σου 
 
 10 
 
 20 
 
142 The Egyptian Rite 
 ἐκφώνως 
 ? Ὁ \ 2 κ᾿ Nig: ' \ \ , AY ~ 2 \ 
 dt οὗ καὶ μεθ᾽ οὗ σοὶ ἡ λόξὰ κλὶ TO κράτος σὺν τῷ παναγίῳ Kal 
 ἀγαθῷ καὶ ζωοποιῷ σου πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς AIDNAC 
 τῶν οἰώνων 
 5 ὃ λαός 
 
 ᾿Αμήν. 
 
 (THE INCLINATION) 
 3[Ὁ διάκονος 
 Τὰς κεφαλὰς ὑμῶν ἐπὶ εὐλογίαις τῷ Κυρίῳ κλίνατε] 
 10 εἶτα ὃ ἱερεὺς στρέφεται πρὸς τὸν λαὸν λέγων 
 25 | é 2 \ “ TI Ν , « a bad ΄ εἰ Ν 
 vag μέγιστε καὶ τῷ Πατρὶ συνάναρχε ὁ τῷ σῷ κράτει τὸν 
 “ , Ν ᾿ ΄ ΄ \ \ > \ 
 ἅδην σκυλεύσας καὶ τὸν θάνατον πατήσας Kai TON icyypCN 
 δεσμεύσας καὶ τὸν ᾿Αδὰμ ἐκ τάφου ἀναστήσας τῇ θεουργικῇ σου 
 δυνάμει καὶ φωτιστικῇ αἴγλῃ τῆς σῆς ἀρρήτου θεότητος" αὐτὸς 
 4 \ a ua Zt) ΄ ΄ Ν 
 15 δέσποτα διὰ τῆς μεταλήψεως τοῦ ἀχράντου σου σώματος καὶ 
 ~ ’ἅ “ > Dy ἣν +7 7 \ 
 τοῦ τιμίου σου αἵματος ἐξαπόστειλον τὴν ἀόρατόν σου δεξιὰν 
 ‘\ id ᾽ “ Ν 4 € a ᾽ ων δ 2 
 τὴν πλήρη εὐλογιῶν Kal πάντας ἡμᾶς εὐλόγησον οἰκτείρησον 
 , a oA ΄ Ν ΄ οι eles ΟΝ 
 σθένωσον τῇ θεϊκῇ σου δυνάμει καὶ περίελε ah ἡμῶν τὴν 
 - Ν ς uA ~ > 4 > 7 ee 
 κακοήθη καὶ ἁμαρτάδα σαρκικῆς ἐπιθυμίας ἐργασίαν, καταύ- 
 20 γασον τοὺς νοητοὺς ἡμῶν ὀφθαλμοὺς τῆς περικειμένης ζοφερᾶς 
 ᾽ 7 ᾽ὔ « “ lal ve ~ > 4 
 ἀνομίας, σύναψον ἡμᾶς TO παμμακαρίστῳ τῶν εὐαρεστησάντων 
 [ “ δὴν Ν Ν a 
 σοι συλλόγῳ' ὅτι διὰ σοῦ καὶ σὺν σοὶ τῷ Πατρὶ καὶ τῷ 
 παναγίῳ Πνεύματι πᾶς ὕμνος πρέπει τιμὴ KpATOC προσκύνησίς 
 
 τε καὶ EYyapicTia νῦν καὶ ἀεὶ καὶ εἰς τοὺς AIDNAC τῶν αἰώνων. 
 
 25 {THE DISMISSAL) 
 Ὃ διάκονος 
 Πορεύεοθε ἐν εἰρήνῃ 
 ὃ λαός 
 
 "En ὀνόμδτι Κυρίου 
 
The Liturgy of St. Mark 143 
 
 ὃ ἱερεὺς ἐκφώνως 
 Ἢ ἀγάπη τοῦ Θεοῦ καὶ Πατρός, ἡ χάρις τοῦ Υἱοῦ κγρίογ δὲ 
 ἡμῶν ᾿ΙΗηςοΥ̓ Χριοτοῦ, H κοινωνίὰ καὶ ἡ λωρεὰ τοῦ παναγίου 
 TIneymatoc εἴη μετὰ πάντων ἡμῶν νῦν καὶ ἀεὶ καὶ εἰς τοὺς 
 αἰῶνας τῶν αἰώνων 
 
 on 
 
 6 λαός 
 ᾿Αμήν. 
 
 Ei τὸ ὄνομὰ Kypioy εὐλογημένον. 
 
 {IN THE SACRISTY) 
 Ὃ ἱερεὺς εὔχεται ἐν TH διακονικῷ λέγων 10 
 4 Cer , \ ς A ᾽ lal ’ - , , ‘ 
 Εδωκας ἡμῖν δέσποτα τὸν ἁγιασμὸν ἐν TH μετουσίᾳ τοῦ παναγίου σώματος καὶ 
 ll a “ A a ΄“ ‘ 
 TOU τιμίου αἵματος TOU μονογενοῦς σου υἱοῦ" δὸς ἡμῖν τὴν χάριν καὶ THN AwpEAN 
 a , iz cal lal ΄ 
 Toy παναγίου TIneymatoc καὶ φύλαξον ἡμᾶς ἀμώμους ἐν τῷ βίῳ καὶ ὁδήγησον εἰς 
 \ , 2 , \ ¢ , ‘ > A ff ? , > ΄ 
 τὴν τελείαν ἀπολύτρωσιν καὶ υἱοθεσίαν καὶ εἰς τὰς μελλούσας αἰωνίους ἀπολαύ- 
 
 « \ cy Rie! τς \ (20 \ \ ty , > , ~ \ - 
 wes’ σὺ γὰρ εἶ ὁ ἁγιασμὸς ἡμῶν καὶ σοὶ τὴν δόξαν ἀναπέμπομεν τῷ Πατρὶ καὶ 15 
 τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων 
 
 ὃ λαός 
 ᾿Αμήν 
 ὃ ἱερεύς 
 Εἰρήνη πᾶσιν 20 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 
 καὶ ἀπολύει λέγων 
 Ηὐλόγηται ὁ Θεὸς ὁ εὐλογῶν καὶ ἁγιάζων καὶ σκέπων καὶ διατηρῶν πάντας 
 ry “~ , ΄“ “-“ > ’ 
 ἡμᾶς διὰ τῆς μεθέξεως τῶν ἁγίων αὐτοῦ μυστηρίων ὁ ὧν eEYAOFHTOC εἰς τοὺς 25 
 AIMNAC τῶν αἰώνων. ἀμήν. 
 
rife) 
 
 20 
 
 25 
 
 2 THe LITURGY OF THE COR 
 
 JACOBITES 
 
 INCLUDING 
 THE ANAPHORA OF S. MARK OR’S. ΘΕῈ 
 
 {THE PROTHESIS) 
 
 CF. 4) A prayer of the patriarch Severus for the preparation of the holy altar 
 of the Lord [which the priest says secretly| 
 
 LorD, WHICH KNOWETH THE HEARTS OF ALL, which is HOLY AND DWELLETH IN 
 THE HOLY PLACE, which is alone without sin and hath power to forgive sins: 
 thou art the master that knowest mine unworthiness and mine unprepared- 
 ness and mine insufficiency for this thine holy service. And I have not the 
 countenance to draw nigh and to OPEN My MOUTH BEFORE THE PRESENCE OF 
 THINE HOLY GLORY: but AFTER THE MULTITUDE OF THY MERCIES BE MERCIFUL 
 TO ME THE SINNER and grant me to FIND GRACE AND MERCY in this hour and 
 send down to me POWER FROM ON HIGH that I may begin and make ready and 
 accomplish after thy goodpleasure thy holy service accORDING TO THE APPROVAL 
 of thy will FoR A SWEETSMELLING SAvouR. Yea, o our master, be with us, 
 have fellowship with us in our working: bless us. For thou art the absolver of 
 our sins, the light of our souls, our life and our strength and our boldness, and 
 thou art he to whom we send up the glory and the honour and the worship, the 
 Father and the Son and the Holy Ghost, for ever. Amen 
 
 [He places the vessels in their places| 
 A prayer after the preparation of the holy altar, to the Father 
 
 Thou, o Lord, hast taught us this great mystery of salvation: thou hast called 
 us thy lowly and unworthy servants to be the ministers of thine holy altar: do 
 thou also, o our master, enable us IN THE POWER OF thine Hoty Spirit to 
 accomplish this ministry, to the end that without falling into judgement In THE 
 PRESENCE OF thy great GLORY we may bring thee a SACRIFICE OF PRAISE, glory 
 and great comeliness in thy sanctuary. God who givest grace, who sendest 
 
The Liturgy of the Coptic Facobrtes 145 
 
 redemption, who workest ALL IN ALL: grant, o Lord, that our sacrifice be 
 accepted in thy sight, FoR mine own sins and THE IGNORANCES OF thy PEOPLE, 
 and that it be sanctified according to THE Girt oF thine Hoty Sprrir: in Christ 
 Jesus our Lord through whom THE GLory and the honour AND THE DOMINION 
 befitteth thee with him and the Holy Ghost the lifegiver and of one substance 
 with thee now and ever and woRLD WITHOUT END. AMEN. 
 
 [The priest takes the Lamb: then he washes his hands and says 
 THOU SHALT PURGE ME WITH HYSSOP AND I SHALL BE CLEAN: THOU SHALT 
 WASH ME AND I SHALL BE WHITER THAN SNOW. THOU SHALT MAKE ME HEAR 
 OF JOY AND GLADNESS THAT THE BONES WHICH THOU HAST BROKEN MAY 
 REJOICE 
 I WILL WASH MY HANDS IN INNOCENCY AND SO WILL I GO TO THINE ALTAR, 
 o Lorp, THAT I May SHOW THE VOICE OF THANKSGIVING. Alleluia. 
 
 Then he rubs the Lamb with his hand above and below and says 
 Grant, o Lord, that our sacrifice be accepted 
 Cand the rest as above) 
 When thou offerest the oblation on behalf of any one whether alive or dead 
 thou shalt mention his name here 
 
 If he be dead Remember, o Lord, thy servant Vor M and grant him a place 
 of rest and refreshment and repose in the dwellings of thy saints, in the bosom 
 of our holy fathers. And if it is on behalf of one who 15 sick, then he says as 
 follows Remember, o Lord, thy servant IV or M and keep him by an angel of 
 peace and make him whole. And 17 it is on behalf of a traveller or travellers 
 he shall say Keep him by an angel of peace. 
 
 During the circuit of the Lamb on fasts And when this is finished he shall 
 The choir wrap the Lamb in a silk veil and ratse 
 
 it on his head and in lke manner the 
 ministering deacon shall wrap the cruet 
 Αλληλουιϊα of wine in a silk veil and raise it on his 
 
 For THE THOUGHT OF MAN head also. And before each of them 
 a deacon shall carry a lighted torch and 
 they shall go round about the altar once 
 
 while he says as follows 
 
 {Psalm Ixxiv 
 
 SHALL TURN TO THY PRAISE, 
 o Lord, AND THE RESIDUE OF 
 THOUGHT SHALL KEEP FESTI- Glory and honour unto honour and 
 VAL UNTO THEE by reason of glory to the allholy Trinity the 
 the sacrifices and the oblations. Father and the Son and the Holy 
 
 Accept them , Ghost. Peace and edification upon the 
 one only holy catholic apostolic church 
 Αλληλουια. of God. Amen. Remember, ο Lord, 
 
 those who have offered thee these 
 gifts and those for whom they have 
 brought them and those through 
 whom they have brought them: grant 
 them all the recompense from heaven. 
 
 20 
 
 35 
 
 40 
 
146 
 
 The Egyptian Rite 
 
 When the circuit 1s completed according to all that has been explained, he shall 
 stand in his place with his face to the east and the deacon shall stand in his place 
 with his face to the west 
 
 This ts vead by the deacon after the 
 5 circuit of the Lamb during the signs 
 Αμην ἀμὴν ἀμὴν 
 Eic Πατὴρ aptoc: etc Yuoc 
 apioc: ev Πνευμα αγιον ; 
 αμην 
 το EvAorHtoc Kuptoc ὁ θΘεος etc 
 TOUC αἰῶνας. αμην 
 Psalm cxvt 
 
 O PRAISE THE LoRD ALL YE 
 HEATHEN : PRAISE HIM ALL YE 
 15 NATIONS. FoR HIS MERCIFUL 
 KINDNESS IS EVER MORE AND 
 
 MORE TOWARDS US: AND THE 
 TRUTH OF “THE ΓΌΗΣ “EN: 
 DURETH FOR EVER. ἀμὴν 
 
 20 Αλληλουια 
 The people 
 Δοξα Πατρι kat Yu και Πνευ- 
 ματι AFL 
 
 Kat νυν και GEL KOL Etc τοῦς 
 
 Then he shall sign both together three 
 When 
 he has inclined to his brethren the priests 
 and said to them 
 EvAoricov 
 they all answer him 
 
 times, 1.6. with three crosses 
 
 Do thou εὐλοΓγισον 
 Then he shall stand in his place with 
 the deacon and make the sign upon the 
 bread and the wine three times 
 In the name of the Father and of 
 the Son and of the Holy Ghost one 
 God 
 the first sign 
 Blessed be God the Father almighty: 
 amen 
 the second sign 
 Blessed be his onlybegotten Son 
 Jesus Christ our Lord: amen 
 the third sign 
 Blessed be the Holy Ghost the 
 Comforter: amen. 
 (He puts the Lamb on the paten) 
 Glory and honour unto honour and 
 glory be to the allholy Trinity the 
 Father and the Son and the Holy 
 Ghost now and ever and world with- 
 out end. Amen 
 
 25 αιωναᾶς τῶν ALWVOYV, αμην 
 (He pours the wine into the chalice 
 Αλληλουια. and adds thereto a little water). 
 €ENARXIS > 
 And after the deacons and the singers have answered him, he shall begin 
 as follows 
 30 Pray 
 And he shall bow his head io the priests saying 
 Ευλογισον 
 
 and he shall turn himself towards the west and sign the people with the sign 
 of the cross saying 
 
 35 EipHvH πᾶσιν 
 
The Liturgy of the Coptic Facobites 147 
 
 and after the singers have answered him 
 Kat Tw πνευματι σου 
 
 he shall say the prayer of Thanksgiving]: the first prayer of the morning 
 
 Let us give thanks unto the doer of good and the merciful, 
 God the Father of our. Lord and our God and our Saviour 5 
 Jesus Christ: for he hath sheltered us, he hath succoured us, 
 he hath kept us, he hath redeemed us unto himself, he hath 
 spared us, he hath helped us, he hath brought us to this hour. 
 Let us therefore pray him that he keep us in this holy day and 
 all the days of our life in all peace, the almighty Lord our God 10 
 
 ο διακων 
 
 Προσευξασθε. Pray that God have mercy upon us, that he com- 
 passionate us, that he HEAR us, that he receive our prayers 
 and our supplications at our hands WHEN we CALL UPON 
 him: that he receive the prayers and the supplications of 15 
 his saints at their hands in our behalf for good at all times: 
 that he account us worthy to receive from the communion of 
 his blessed mystery the forgiveness of our sins 
 
 [The priest shall say] 
 
 Master Lord God almighty the Father of our Lord and our 20 
 God and our Saviour Jesus Christ, we give thanks to thee 
 as touching all things and for all things and in all things 
 because thou hast sheltered us, thou hast succoured us, thou 
 hast kept us, thou hast redeemed us unto thyself, thou hast 
 spared us, thou hast helped us, thou hast brought us to this 25 
 hour. For this cause we pray and beseech thy goodness, 
 o lover of man, grant us to accomplish this holy day also and 
 all the days of our life in all peace and thy fear. All envy, all 
 temptation, all worKING oF Satan, the counsel of evil men, the 
 uprising of enemies secret and open, [Me signs himself] take away 30 
 from us, [Ae 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- 
 
 1 2 
 
σι 
 
 [ο 
 
 -_ 
 σι 
 
 20 
 
 to 
 
 σι 
 
 30 
 
 35 
 
 148 The Egyptian Rite 
 
 begotten Son our Lord and our God and our Saviour Jesus 
 Christ: through whom THE GLory and the honour AND THE 
 DOMINION befitteth thee with him and the Holy Ghost the life- 
 giver and of one substance with thee now and ever and worLpD 
 WITHOUT END. AMEN. 
 
 A prayer over the prothests of the holy oblation [secretly over the bread and the 
 wine| when thou hast set it on the holy altar: to the Son 
 
 Master Lorp Jesus Curist, eternal Son and Word of the 
 spotless Father, of one substance with the Holy Ghost: for 
 thou art THE LIVING BREAD WHICH CAME DOWN FROM HEAVEN 
 and didst aforetime make thyself a LAMB WITHOUT SPOT FOR 
 THE LIFE OF THE WORLD: we pray and beseech thy goodness, 
 o lover of man, [fe signs the bread) MAKE THY FACE TO SHINE 
 UPON this bread, [16 sigus the wine] and upon this cup, which we 
 have set upon this thy priestly table: [frst sign] bless them, 
 [second sign] sanctify them, [¢Aird sign] hallow them and change 
 them, [he points with his hand to the bread] that this bread may become 
 indeed thine holy body, [he points with his hand to the wine| and the 
 mixture in this cup indeed thy precious blood. And may they 
 become to us all for participation and healing and _ salvation 
 of our souls and bodies and spirits. For thow art our God: 
 THE GLory befitteth thee AND THE DOMINION with thy good 
 Father and the Holy Ghost the lifegiver and of one substance 
 with thee now and ever and WORLD WITHOUT END. AMEN. 
 
 [Then the priest covers the paten and the chalice each of them with a veil and he 
 covers the whole with the prospharin. 
 
 And he says the Absolution of the Son: he approaches the table and bows unto 
 God and goes round the table and comes down in front of the altar and reads the 
 absolution of the ministers while they are knecling upon their knees: but otherwise 
 
 he that is foremost among the priests shall read tt, if he be present) 
 
 A prayer of Absolution, to the Son 
 
 Master Lord Jesus Christ the onlybegotten Son and Word 
 of God the Father, who hath broken every bond of our sins 
 through his saving lifegiving sufferings, who BREATHED INTO 
 THE FACE of his saintly disciples and holy apostles sayING 
 TO THEM RECEIVE AN HOLY SPIRIT: WHOSESOEVER SINS YE 
 REMIT THEY ARE REMITTED UNTO THEM AND WHOSESOEVER 
 
The Liturgy of the Coptic Facobites 149 
 
 SINS YE RETAIN THEY ARE RETAINED: thou therefore now, our 
 master, through thine holy apostles hast given grace to them 
 that labour in priesthood from time to time in thine holy church 
 to remit sins on earth and to bind and loose every bond of 
 unrighteousness. Now again we pray and beseech thy good- 
 ness, Ο lover of man, on behalf of thy servants my fathers and 
 my brethren and mine own weakness, who bow their heads 
 before thine holy glory : grant unto us thy mercy and loose the 
 bonds of our sins, and if we have done ought wittingly or 
 unwittingly or in fear of heart, whether in word or in deed, 
 or from faintheartedness, do thou who knowest the feebleness 
 of men, as a God good and a lover of man, bestow on us the 
 forgiveness of our sins: bless us, purify us, absolve us, fill us 
 with thy fear and direct us into thine holy good will. For thou 
 art our God: the glory befitteth thee and the dominion with 
 thy good Father and the Holy Ghost the lifegiver 
 and the rest 
 
 May thy servants ministering this day, the presbyter [and he 
 signs the celebrant once], and the deacon [and the deacons once}, and the 
 clergy [and the clergy once), and all the people [and the people once], and 
 my weakness [and himself once] be absolved out of the mouth of the 
 allholy Trinity the Father and the Son and the Holy Ghost 
 and out of the mouth of the one only holy catholic and apostolic 
 church and out of the mouths of the xij apostles and out of the 
 mouth of the contemplative evangelist Mark the holy apostle 
 and martyr, and the holy patriarch Severus [and our doctor 
 Dioscorus and S. Athanasius the apostolic and S. Peter sacred 
 martyr pontiff and S. John Chrysostom] and S. Cyril and 
 S. Basil and S. Gregory and out of the mouths of the cccxviij 
 who were assembled in Nicaea and the cl of Constantinople 
 and the ες of Ephesus and out of the mouth of our patriarch 
 honoured father abba VV or M and out of mine own mouth, the 
 least though 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. 
 
 5 
 
 35 
 
5 
 
 10 
 
 20 
 
 25 
 
 39 
 
 150 
 
 The Egyptian Rite 
 
 {MASS OF THE CATECHUMENS) 
 
 (THE CENSING) 
 
 [This shall be sung during the offering 
 of the incense of the Paul 
 
 This is the censer of pure 
 gold bearing the sweet spice 
 that was in the hands of 
 Aaron the priest while he 
 offered a sweet savour upon 
 the altar] 
 
 A prayer of the incense { secretly| when 
 thou hast set it on the altar: thou sayest 
 τέ within the veil 
 
 God the eternal, without 
 beginning and without end, 
 GREAT IN his cCouNSEL and 
 mighty IN HIS woRKS, who is 
 in all places and with all 
 beings: be with us also, our 
 master, in this hour and stand 
 in the midst of us all: purify 
 our hearts and sanctify our 
 souls and cleanse us from all 
 sins which we have done wil- 
 lingly or unwillingly and grant 
 us to offer before thee reason- 
 able oblations and sacrifices of 
 praise and a spiritual sweet 
 savour ENTERING IN WITHIN 
 THE VEIL in the holy of holies 
 
 And we pray thee, our 
 master: remember, o Lord, 
 the peace of the one only holy 
 catholic and apostolic church 
 
 o διακων λεγει 
 
 Προσευξασθε ὑπερ THC εἰρηνης 
 THC αἀΓγιᾶὰς μόνης καθολικῆς 
 καὶ ἀποστολικῆς ορθοδοξου 
 του Θεου εκκλησιας 
 
 which is from one end of the 
 
 world to the other 
 
 Remember, o Lord, our 
 
The Liturgy of the Coptic Facobites 151 
 
 patriarch the honoured father 
 abba WV or M 
 
 ο διακων λεγει 
 Προσευξασθε ὑπερ του πατρι- 
 apya ἡμῶν Tama αββα WV 
 H M κυριου αρχιεπισκοπου 
 
 on 
 
 της peradoTToAewc ἀλεξαν- 
 dptac καὶ TOU ορθοδοξου 
 επισκοπου 
 
 »-ὦ 
 
 preserve him in safety unto us τὸ 
 many years and in peaceful 
 times 
 
 Remember, ο Lord, our con- 
 gregations: bless them 
 
 ο Stakwv λεγει 15 
 Προσευξασθε ὑπερ THC artac 
 EKKAHGLOC TOUTHC καὶ τῶν 
 GUVEAEUGEWMV ἡμῶν 
 
 prant, that they be “to us 
 without hindrance: that they 20 
 be held without impediment 
 after thine holy and_ blessed 
 will, houses of prayer, houses 
 of purity, houses of blessing. 
 Bestow them on us, o Lord, 25 
 and on thy servants who come 
 after us for ever. ARISE, 
 
 o Lorp Gop, LET all THINE 
 ENEMIES BE SCATTERED, LET 
 ALL THEM THAT HATE thine 30 
 holy name FLEE FROM BEFORE 
 THY FACE: but let thy people 
 be in blessings unto THOUSAND 
 THOUSANDS AND TEN THOUSAND 
 TIMES TEN THOUSAND doing thy 35 
 will, In the grace 
 
 {and the rest) 
 
152 The Egyptian Rite 
 
 [After finishing the three prayers he shall come down and present the incense] 
 
 [This ts sung before the reading of the 
 Paul on anniversaries and fasts 
 We adore thee, o Christ, 
 
 5 and thy good Father and the 
 
 Holy Ghost for thou hast 
 
 fcome}, thou hast saved us]. 
 
 20 
 
 te 
 σι 
 
 A prayer after the incense: thou sayest 
 at outside the veil: to the Son 
 
 O Christ our God, the great 
 who art faithful and true, the 
 onlybegotten Son and Word 
 of God the Father, ΤΗΙΝῈ holy 
 NAME IS OINTMENT POURED 
 FORTH AND IN EVERY PLACE 
 INCENSE IS OFFERED TO thine 
 holy NAME AND A_ purified 
 sacrifice: we pray thee, our 
 master, accept our supplica- 
 tions and LET our PRAYER BE 
 SET FORTH IN THY SIGHT AS 
 THE INCENSE AND THE LIFTING 
 UP OF OUR HANDS AS AN EVEN- 
 ING SACRIFICE: for thou art the 
 true evening sacrifice, who was 
 himself offered up for our sins 
 on the precious cross after the 
 will of thy good Father, who 
 art blessed with him and the 
 Holy Ghost the lifegiver and 
 of one substance with thee now 
 and ever and world without 
 end. Amen. 
 
 (THE LECTIONS) 
 
 {1. Epistle of 5. Paul) 
 
 20 [The preface of the Paul: the beginning of the epistle to the Romans 
 
 PAUL THE SERVANT OF OUR LorpD JESUS CHRIST, CALLED 
 TO BE AN APOSTLE, SEPARATED UNTO THE GOSPEL OF Gop 
 
 then the deacon reads three stichot from the chapter 
 
 {THIS KNOW ALSO THAT IN THE LAST DAYS......TO THE 
 35 KNOWLEDGE OF THE TRUTH 2 17m, mt 1-7} 
 
The Liturgy of the Coptic Yacobstes 153 
 
 and after that he says if the abba patriarch is present 
 
 For THE GRACE OF OUR Lorp Jesus Curist 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 5 
 
 With our father metropolitan or bishop abba NV or M may the 
 
 clergy and all the laity be saved in the Lord. Amen: so be it 
 and if more of the fathers be present, the following shall be said 
 
 For GRACE SHALL BE WITH You and PEACE together. Amen: 
 
 so be it. | 10 
 A prayer after the Apostle {said by the associate priest], to the Son 
 
 Lord of knowledge and DISPENSER OF WISDOM, WHO DISs- 
 COVEREST DEEP THINGS OUT OF DARKNESS and GIVEST UTTER- 
 ANCE to them that proclaim good tidings IN GREAT POWER, 
 who of thy goodness didst call Paul, wHo sometime was A 15 
 PERSECUTOR, to be A CHOSEN VESSEL and wast WELLPLEASED 
 in him that he should be CALLED TO BE AN APOSTLE and 
 a PREACHER Of THE GOSPEL OF thy 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 25 
 thy cross at all times: and to thee we send up the glory and 
 the honour and the worship with thy good Father and the Holy 
 Ghost the lifegiver and of one substance with thee now and ever 
 and world without end. Amen. 
 
 bd 
 
 fo} 
 
 {2. The Catholic Epistle) 30 
 [The preface of the Catholicon 
 Καθολικον : our father {James} 
 then the deacon shall read from the book as many verses as are fitting 
 My beloved {Br PATIENT THEREFORE....... THE COMING OF 
 THE LoRD DRAWETH NIGH .5. James v 7, 8} 35 
 and at the conclusion ke shall say 
 LovE NOT THE WORLD NEITHER THE THINGS THAT ARE IN 
 THE WORLD: THE WORLD PASSETH AWAY AND THE LUST 
 
154 The Egyptian Rite 
 
 THEREOF: BUT HE THAT DOETH THE WILL OF GOD ABIDETH 
 
 FOR EVER. Amen.] 
 
 A prayer after the Catholicon [said by the associate secretly], to the Father 
 Lord our God, who by thine holy apostles didst MAKE KNOWN 
 5 unto US THE MYSTERY OF THE GLORIOUS GOSPEL OF thy CurisT, 
 and didst give them 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. 
 1o Grant us evermore to follow their footsteps and to imitate their 
 conflict and to have fellowship with them in the labours which 
 they accepted for godliness’ sake. Watch over thine holy church 
 which thou hast founded by their means and bless the sheep of 
 thy flock and make to grow this VINE WHICH THY RIGHT HAND 
 15 HATH PLANTED: in Christ Jesus our Lord through whom 
 and the rest. 
 (3. The Acts of the Apostles) 
 
 [ The choir 
 Response of the Praxis 
 20 Blessed art thou in truth 
 with thy good Father and the 
 Holy Ghost: for thou hast 
 {come}, thou hast saved us| 
 
 30 
 
 [4 prayer of incense [of the Praxis} 
 O God, who didst accept the 
 sacrifice of Abraham and in the 
 stead of Isaac didst prepare for 
 him a sheep: even so again 
 accept at our hands also, our 
 master, the sacrifice of this 
 incense and send us in recom- 
 pense thereof thy rich mercy, 
 making us to be clean from all 
 illsavour of sin and make us 
 worthy to sERVE before thy 
 goodness, o lover of man, IN 
 HOLINESS AND RIGHTEOUSNESS 
 ALL THE DAYS of our life 
 
 Remember, o Lord, the peace 
 unto the end thereof {p. 150) | 
 
 35 [He completes the three prayers and the three circuits and offers the incense. 
 The preface of the Praxis 
 Πραξις of our fathers the apostles: their holy blessing be 
 with us 
 ® In Huntingt. 360 f. 29 this prayer is given as an alternative for that on p. 150. 
 
The Liturgy of the Coptic Facobrtes 155 
 
 then the deacon shall read from the book as many verses as are fitting 
 
 {AND WHEN THEY WERE COME TO JERUSALEM...... EVEN AS 
 HE DID UNTO US Acts xv 4-8} 
 and at the conclusion he shall say this 
 Bur THE woRD oF THE Lorp shall Grow and shall be 5 
 MULTIPLIED and shall be micuty and shall be established in the 
 holy church of God. Amen. | 
 
 (The Trisagion) 
 [After the reading of the synaxar this shall be said before the prayer of the Gospel 
 The choir 19 
 Artoc 0 Oeoc, artoc toyupoc, arloc abavaToc 
 0 εκ παρθενοὺυ FEVVHOELC 
 €AEHGOV HMAC 
 
 Artoc 0 Oeoc, artoc tayvpoc, artoc abavaToc 
 0 σταυρώθειο OL ἡμᾶς 15 
 EAEHGOV HMAC 
 
 Artoc 0 Qeoc, artoc toyupoc, artoc abavaToc 
 ὁ ἄναστας EK τῶν νεκρῶν και ἀνελθὼν ELC τοῦς ουράνους 
 ελεησον HUAC 
 
 Δοξα Πατρι kat Yio καὶ aria Πνευματι 20 
 και vUV και QEL KOL ELC TOUC ALWVAC 
 
 Aria Tpiac EAEHGOV μας. 
 
 (4. The Gospel) 
 A prayer before the Gospel, to the Son 
 
 Master Lord Jesus Christ our God, who said to his saintly 25 
 disciples and holy apostles MANy PROPHETS AND RIGHTEOUS 
 MEN HAVE DESIRED TO SEE THE THINGS WHICH YE SEE AND 
 HAVE NOT SEEN THEM, AND TO HEAR THE THINGS WHICH YE 
 HEAR AND HAVE NOT HEARD THEM: BUT YE, BLESSED ARE 
 YOUR EYES FOR THEY SEE AND YOUR EARS FOR THEY HEAR: 3° 
 may we be accounted worthy to hear and to do thine holy 
 gospels through the prayers of thy saints 
 
 [o Stakwv 
 
 Προσευξασθε ὑπερ Tou artou evarreAtou 
 o Aaos 35 
 
 Kupte eeHoov | 
 
156 The Egyptian Rite 
 
 And remember again, our master, all them that have bidden us to 
 remember them in our prayers and supplications which we offer 
 unto thee, o Lord our God: give rest to them that have fallen 
 asleep heretofore, heal them that are sick: for thou art the life 
 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. 
 
 1o Amen. 
 
 σι 
 
 [After the reading of the prayer of the Gospel, the Psalm shall be recited 
 {Let THE HILES BE JOYEUL, TOGETHER, BEFORE DHE Lorp: 
 FOR HE IS COME TO JUDGE THE EARTH λεξις 
 WITH RIGHTEOUSNESS SHALL HE JUDGE THE WORLD: AND THE 
 15 PEOPLE WITH EQUITY Ps. χοῦ] 9, 10} 
 and at the end of it shall follow 
 Alleluia alleluia_—_alleluia 
 and this chant at all seasons of the year except (when a proper is provided) 
 BLESS THE CROWN OF THE YEAR WITH THY GOODNESS, O Lord, 
 22 the rivers and the springs and the sowings and the fruits 
 Alleluia. 
 
 The deacon at the door of the haical 
 ZTAOHTE μετὰ φοβου Θεου : ἀκουσῶμεν TOV αγιου ευαγγελιου 
 Before the Gospel 
 25 EvAorHoov tou kata {Aouxav} ἀγιου εὐαγγελίου TO ἀναγνώσμα 
 The chotr shall answer 
 Δοξα σοι Kupte 
 And after the reading of the Stand with fear ὧς arabic the deacon shall say 
 To our Lord and our God and our Saviour and the king of us 
 30 all Jesus Christ the Son of the living God be the glory for ever 
 {THE SAME DAY THERE CAME.... IN THE NAME OF THE LorD 
 
 S. Luke ΧΗΣ 31-35} 
 and at the conclusion he shall say 
 The glory is our God’s world without end. Amen 
 
 35 The choir shall answer 
 
 Δοξα σοι Kupte. | 
 
The Liturgy of the Coptic Facobrtes 157 
 
 A prayer after the Gospel [said by the associate secretly|, to the Father 
 
 O LONGSUFFERING, OF great MERCY AND true, receive from us 
 our prayer and our supplication, receive from us our petition and 
 our penitence and our confession upon thine holy altar stainless 
 in heaven. May we be accounted worthy to hear thine holy 5 
 gospel and to keep thy precepts and thy commandments and 
 to BEAR FRUIT therein AN HUNDREDFOLD AND SIXTYFOLD AND 
 THIRTYFOLD: in Christ Jesus our Lord, ο thou who art blessed 
 with him and the Holy Ghost the lifegiver 
 
 and the rest 10 
 
 Remember, o Lord, those of thy people that are sick: visiting 
 them IN MERCIES AND compassions, heal them. Remember, 
 o Lord, our fathers and our brethren who are gone abroad: 
 bring them back to their dwellingplaces in peace and safety. 
 Remember, o Lord, the sowings and the increase of the land: 15 
 may they grow and multiply. Remember, o Lord, the airs of 
 heaven and the fruits of the earth: bless them. Remember, 
 o Lord, the waters of the river: bless them, bring them up after 
 their right measure. Remember, 0 Lord, the fowls of heaven 
 and the fishes of the sea. Remember, o Lord, the safety of 20 
 MEN AND BEASTS. Remember, ο Lord, the safety of this thine 
 holy place and all places and all monasteries of our orthodox 
 fathers. Remember, o Lord, the king of the land thy servant : 
 keep him in peace and righteousness and fortitude. Remember, 
 o Lord, the captivities of thy people. Remember, o Lord, 25 
 our fathers and our brethren who have fallen asleep: receiv- 
 ing their souls give them rest. Remember, o Lord, the 
 sacrifices, the oblations, the thankofferings of thy servants. 
 Remember, o Lord, them that are afflicted in tribulations and 
 prisons and deliver them. Remember, o Lord, catechumens 30 
 thy servants: have mercy on them, stablish them in the 
 faith in thee, banish all remains of idolatry from their heart, 
 stablish in their heart thy law, thy fear, thy precepts, thy 
 righteousnesses, thine holy commandments: grant them ΤῸ 
 KNOW THE CERTAINTY OF the words WHEREIN THEY HAVE BEEN 35 
 INSTRUCTED and in the time appointed may they be accounted 
 worthy of the WASHING OF REGENERATION for the remission of 
 their sins: prepare them to be a temple of thine Holy Spirit: 
 
8 
 
 "- 
 σι 
 
 20 
 
 is) 
 or 
 
 eo 
 on 
 
 158 The Egyptian Rite 
 
 in the grace and mercies and love towards mankind of thine 
 onlybegotten Son our Lord and our God and our Saviour 
 Jesus Christ through whom 
 
 and the rest. 
 
 {Then shall follow the Sermon and the necessary notices shall be given). 
 
 «MASS OF THE FAITHFUL) 
 
 (F. 201) Zuv Gew. The beginning of the order of the holy 
 Anaphora of our holy father Mark the apostle which the thrice- 
 blessed Cyril the allwise confirmed 
 
 In the peace of God. Amen 
 
 (THE PRAYER OF THE VEIL) 
 A prayer of our holy father John of Bostra for the Veil, to the Father 
 
 Maker of all creation visible and invisible and whose provi- 
 dence is over all things, for they are thine, our LorD THOU LOVER 
 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 mortTiry 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 com- 
 munion of thy Christ, o thou whom the glory befitteth with him 
 and the Holy Ghost the lifegiver and of one substance with thee 
 
 now and ever and world without end. Amen. 
 
 {THE PRAYERS) 
 
 [ This (greek) petition belongs peculiarly to the fast of Nineveh and to the holy fast 
 of the XL days. It {is now) said at the offering of the morning incense after the 
 interpretation of the prophecies, And each time shall be said Kupte eeHsov | 
 
 ‘To διακων Acyer 
 
 Ent προσευχην στάθητε 
 
 οὐ 
 
The Liturgy of the Coptic Facobites 159 
 
 Προσευξασθε ὑπερ τῶν φωντων᾽ προσευξασθε ὑπερ τῶν νοσουν- 
 
 TOV" προσευξασθε ὑπερ τῶν ἀποδημῶν 
 
 Κλινῶμεν ta γονατα. ἀναστωμεν. Κλινωμεν Ta γονατα. 
 
 Kat ἀναστῶμεν. KAtva@mey Ta γονατα 
 
 o Aaos 
 
 Kupte ελεησον 
 
 Προσευξασθε ὑπερ τῶν ἀγαθῶν ἀερῶὼν καὶ τῶν καρπῶν THC FHC’ 
 TIPOGEVEAGHE ὑπερ THC συμμετροῦ ἀαναβασεῶς τῶν TOTALLY 
 υδατων: προσευξασθε ὑπερ τῶν ἀγαθῶν ὑετῶν και σπορι- 
 
 MOV THC FHC 
 
 Κλινῶμεν ta rovata. Avactwuev. Κάλινωμεν τα τγονᾶτα. 
 Καὶ ἀναστῶμεν. Κλινωῶμεν ta γονατα 
 ο λαος 
 Κυριε εἐλεησον 
 Προσευξασθε ὑπὲρ THC GWTHPLAC ἀνθρώπων καὶ κτηνῶν. 
 προσευξασθε UTEP THC GWTHPLAC τοῦ κοσμοῦ καὶ THC 
 πολεῶς ταύτης προσευξασθε ὑπερ τῶν φιλοχριστῶν 
 
 Ἡμῶν βασιλεῶν 
 
 Κλινῶμεν 
 ο λαος 
 
 Kupte ελεησον 
 Προσευξασθε ὑπὲρ τῶν αἰχμαλώτων: προσευξασθε ὑπὲρ τῶν 
 κοιμηθεντῶν: προσευξασθε ὑπερ THC BUGLAC Ἡμῶν προσ- 
 φεροντῶν: προσευξασθε ὑπερ τῶν θλιβομενῶν: προσ- 
 evEacde ὑπερ τῶν KATHYOULEVOY" TIPOGEVEAGVE 
 
 Κλινῶμεν 
 ο λαος 
 Kupte ἐλεηδον. 
 "The priest says* 
 For blessed is the Father and the Son and the Holy Ghost the 
 perfect Trinity. We worship him: we glorify him]. 
 
 ® Bute Coftic mor:uing service, p. 61: The choir then sings. 
 
 10 
 
 25 
 
160 The Egyptian Rite 
 
 | Then the priest goes up to the hatcal and signs the people and says 
 Pray 
 Then he begins the reading of the three great prayers| 
 (F.53) For peace 
 5 Again let us pray God almighty the Father of our Lord and 
 our God and our Saviour Jesus Christ. We pray and beseech 
 thy goodness, o lover of man: remember, o Lord, the peace of 
 thy one only holy catholic and apostolic church 
 o διακων Aeyer 
 10 Προσευξασθε UTEP THC ELPHVHC THC GPLAC μόνης KQOOALKHC Kat 
 ἀποστολικῆς ορθοδοξου Tou Oeou EkKAHoLac 
 [o Aaos 
 Kupte ελεησονΊ 
 which is from one end of the world to the other: bless 
 15 all the peoples and all the lands: the peace that is from 
 heaven grant in all our hearts, but also the peace of this life 
 bestow upon us graciously. The king, the armies, the 
 magistrates, the councillors, the multitudes, our neighbours, our 
 goings in and our goings out, order them in all peace. O KING 
 20 OF PEACE, GRANT US thy PEACE FOR THOU HAST GIVEN US ALL 
 THINGS: possess Us, 0 Gop, for BESIDE THEE WE KNOW NONE 
 OTHER: WE MAKE MENTION OF THINE holy name. Let all our 
 souls live through thine Holy Spirit and let not the death of 
 sins have dominion over us thy servants nor all thy people. 
 25 For the pope 
 Again let us pray God almighty the Father of our Lord and 
 our God and our Saviour Jesus Christ. We pray and beseech 
 thy goodness, o lover of man: remember, o Lord, our patriarch 
 honoured father abba WV or M 
 30 o διακων λεγει 
 Προσευξασθε ὑπερ τοῦ πατριαρχα ἡμῶν trata αββα ΔΝ ἢ 77 
 κυριου ἀρχιεπισκόπου THC μεγαλοπόλεως Αλεξανδριας και 
 TOU ορθοδοξου επισκοπου 
 [ο λαος 
 35 Kupte eAeHoov] 
 Preserve him to us in safety many years in peaceful times 
 fulfilling that holy pontificate which thou hast thyself committed 
 unto him according to thine holy and blessed will, RIGHTLY 
 DIVIDING THE WORD OF TRUTH, FEEDING THY PEOPLE IN HOLINESS 
 
The Liturgy of the Coptic Facobrtes 161 
 
 AND RIGHTEOUSNESS, with all the orthodox bishops and pres- 
 byters and deacons and all the fullness of thy one only holy 
 catholic and apostolic church. Bestow on him with us peace 
 and safety from all places: and his prayers which he maketh 
 
 on our behalf and on behalf of all thy people [Ae shall put on an 5 
 
 handful of incense} and ours as well on his behalf do thou accept 
 on thy reasonable altar in heaven FOR A SWEETSMELLING 
 savour. And all his enemies visible and invisible do thou 
 BRUISE and humble uNDER his FEET SHORTLY, but himself do 
 thou keep in peace and righteousness in thine holy church. 
 For the congregations 
 
 Again let us pray God almighty the Father of our Lord and 
 our God and our Saviour Jesus Christ. We pray and beseech 
 thy goodness, o lover of man: remember, o Lord, our congre- 
 gations: bless them 
 
 o διακων 
 Προσευξασθε ὑπερ THC αγιᾶς EKKAHGLAC TOUTHC καὶ τῶν GUV- 
 ελευσεῶν ἡμῶν 
 [ο λαος 
 Κυριε ελεησον] 
 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, Ο Lord, and thy servants who come after us for ever 
 [he censes towards the east], ARISE, O Lorp God, LET all THINE 
 ENEMIES BE SCATTERED, LET ALL THEM THAT HATE thine holy 
 name FLEE FROM before THY FACE, [fe censes towards the west] 
 but let thy people be in blessings unto thousand thousands 
 and ten thousand times ten thousand doing thy will: in the 
 grace 
 (and the rest). 
 
 (THE CREED) 
 O διακων λεγει 
 Ev copia Θεου προσχῶμεν 
 [Bless 
 Kupte ελεησον, Kupte ελεησον, Kupte ελεησον] 
 M 
 
 15 
 
 30 
 
162 The Egyptian Rite 
 
 ἣ ο λαος λεγει 
 
 We believe in one God, [God the Father almighty, who 
 made heaven and earth, things visible and invisible. We 
 believe in one Lord Jesus Christ, the onlybegotten Son of God, 
 5 begotten of the Father before all worlds, light of light, very 
 God of very God: he is begotten, he is not made: he is of one 
 substance with the Father: by whom all things were made: 
 who for us men and for our salvation came down from heaven, 
 took flesh of the Holy Ghost and of the virgin Mary, was 
 
 to made man and was crucified for us under Pontius Pilate: he 
 
 οι 
 
 suffered and was buried and the third day he rose again from 
 the dead according to the scriptures: he ascended into heaven, 
 sat down at the right hand of his Father and shall come 
 again in his glory to judge the quick and the dead: whose 
 kingdom is unfailing. Yea, we believe in the Holy Ghost the 
 Lord, the giver of life, who proceedeth from the Father: with 
 the Father and the Son he is worshipped, he is glorified: who 
 spake in the prophets. In one holy catholic apostolic church: 
 we acknowledge one baptism for the remission of sins: we look 
 
 20 for the resurrection of the dead and the life of the world to 
 
 το 
 
 σι 
 
 come. Amen 
 
 One of the ministering deacons shall stand with the book in his hand at the head 
 of the entry of the haical with his face to the west with two of the deacons, on his 
 right hand and on his left, and in the hand of each of them a candle. And he shall 
 recite this creed in coptic and the people remain silent until he come to of sins: and 
 then at this point all the deacons shall respond with the rest of the creed in a chant. 
 And after that a second deacon shall advance and interpret it in arabic and at the 
 conclusion all the deacons shall respond to him in one melody in the voice of a chant 
 saymg Amen. And as for the people they shall recite it quite quietly with the 
 
 30 interpreting deacon]. 
 
 {THE KISS OF PEACE) 
 [ Then he shall wash his hands and sign the people with the sign of the cross and say 
 Pray. ἔΕιρηνη πάσιν 
 After the people have answered 
 
 35 Kat τω πνευματι σου 
 
 he shall say| a prayer of the Kiss of Peace \to the Father), of the holy patriarch 
 Severus: thou sayest it in the anaphora of S. Cyril (F. 207) 
 
 PRINCE OF LIFE and KING OF THE AGES, God to whom 
 
The Liturgy of the Οοῤίτε Facobrtes 163 
 
 EVERY KNEE BOWETH OF THINGS IN HEAVEN AND THINGS IN 
 EARTH AND THINGS UNDER THE EARTH, unto whom every man 
 is subjected and is in the bond of servitude, bowed to the 
 sceptre of thy kingdom, whom the angelic hosts glorify and 
 the heavenly ranks and the intellectual natures with unsilenced 
 voice that celebrates thy godhead, and who hast been wellpleased 
 in us also, weak inhabiters of earth, that we should minister to 
 thee, not by reason of the purity of our hands; for we have 
 wrought nothing good upon the earth; but for that thou willest 
 to grant us of thy purity, luckless that we are and unworthy 
 o διακων Aeyer 
 TIpocevEacee ὑπὲρ THC TEAELAC ELPHVHC καὶ ἀγάπηο καὶ τῶν 
 αγιὼν AGMAGUWV τῶν αποστολῶν 
 
 Accept us, good and lover of man, as we draw near to thine 
 holy altar after the multitude of thy mercy and vouchsafe us 
 the peace of heaven which befitteth thy godhead and is full 
 of salvation, that we may give it one to another in perfect love 
 and GREET ONE ANOTHER WITH AN HOLY KIss, not with thoughts 
 disdainful and contemptuous of thy fear, not with crafty mind 
 and full of the maliciousness of the traitor, for that our con- 
 science is bound up in wickedness, but with eagerness in our 
 souls and joy in our hearts, for that we have the great and 
 perfect sign of the love of thine onlybegotten Son. And cast 
 us not away, thy servants, by reason of the defilement of our 
 sins: for thou knowest, as the creator of our frame, that none 
 that is born of woman shall be «justified in thy sight. Vouch- 
 safe us therefore, o our master, with a pure heart and a soul 
 full of thy grace to stanp before thee AND OFFER thee this 
 SACRIFICE, HOLY REASONABLE SPIRITUAL and unbloody, FoR 
 pardon of our trespasses AND forgiveness of THE ERRORS OF thy 
 PEOPLE: for thou art a God compassionate and merciful and to 
 thee we send up the glory and the honour and the worship, the 
 Father and the Son and the Holy Ghost, now and ever and 
 world without end. Amen 
 Aeyet ο διακων 
 
 Ασπδοδοθε aAAHAOYC EN DIAHMATI ἀγιῶ, 
 
 * Tn margin: ‘ prevail.’ 
 
 M 2 
 
 5 
 
 τ᾽ο 
 
 [9] 
 
 25 
 
 30 
 
 [Ὁ] 
 or 
 
164 The Egyptian Rite 
 
 «<ANAPHORA) 
 
 Συν Θεω: Tou Tappakapiou Mapkou apa Tou οσιωτατου Κυριλλου 
 
 αγια avapopa 
 The deacon says [at the lifting of the prospharin 
 5 Kupte edeHoov : Kupte ελεησον : Kupte ελεησον 
 
 Nai Kypie : so it is. Jesus Christ the Son of God, hear us 
 and have mercy upon us. 
 Προσφερειν προσφερειν] προσφερειν KATA ὥτρομουΐ στάθητε 
 Eic avatoAac βλεψατε 
 10 Προσχώμεν 
 ο λαος 
 Ελεος εἰρηνηο ; θγοιὰ Δινεσεῶς 
 
 (THE THANKSGIVING) 
 O vepeus [shall make the sign on the people once while he says] 
 ts O Kypioc meta πάντων 
 o aos 
 Kat μετὰ TOY TINEYMATOC Coy 
 O tepeus [shall make the sign on the ministers towards the west while he says] 
 ANG) ὑμῶν TAC KAPAIAC 
 20 o λαος 
 Εχωμεν trpoc Tov Kuptov 
 o tepeus [shall make the sign on himself once and say] 
 EyyapictHcwmen Tw Kypiw 
 o aos 
 25 Αξιον Kat OLtKQLOV 
 ο Lepeus 
 Kat rap aAH@wc it is MEET and right and it is holy and 
 becoming and expedient for our souls and bodies and spirits, 
 eternal, master, Lord God the Father almighty, ar ALL TIMES 
 30 and IN ALL PLACES OF thy sovereignty, to praise thee, to hymn 
 thee, to bless thee, to SERVE thee, to adore thee, TO GIVE THANKS 
 
 « MS. Huntingt. 360 τρόμου : Huntingt. 572, Marshall 93 τρόπου. Huntingt. 
 360 and Marshall 93 have τρόπον in the margin. Assemani (Cod. Ut. eccl. univ. 
 t. vii app. p. 47) and the modern texts (Deacon’s Manual p. 33; Bute Coptic 
 morning service p. 77) have κατὰ τρόπον στάθητε κατὰ τρόμου. P, 124 1. 7 above 
 probably gives the original reading. 
 
The Liturgy of the Coptic Facobites 165 
 
 To thee, to glorify thee, to confess to thee NIGHT AND DAY, with 
 unceasing lips and unsilenced heart and unwearied doxologies. 
 Thou art HE THAT HATH MADE THE HEAVENS and the things 
 that are in the heavens, THE EARTH AND all things therein, 
 THE SEAS, the rivers, the fountains, the lakes, AND ALL THINGS 5 
 THAT ARE THEREIN. Thou art he that hath MADE MAN AFTER 
 thine own IMAGE AND AFTER thy LIKENESS, and THOU HAST MADE 
 ALL THINGS THROUGH THY Wispom, thy TRUE LIGHT thine 
 onlybegotten Son our Lord and our God and our Saviour and 
 the king of us all Jesus Christ through whom we give thanks, 
 we offer unto thee with him and the Holy Ghost, the holy 
 consubstantial undivided Trinity, this REASONABLE sacrifice 
 and this unbloody service which all nations offer unto thee 
 FROM THE RISING OF THE SUN UNTO THE GOING DOWN OF THE 
 SAME and from the north to the south, ror thy NAME IS GREAT, 15 
 o Lord, amonc all THE GENTILES AND IN EVERY PLACE INCENSE 
 IS OFFERED UNTO thine holy NAME AND 4 purified sacrifice. 
 
 ~ 
 
 ο 
 
 (THE INTERCESSION) 
 
 And over this sacrifice and this offering 
 (The people) 20 
 Σ[Κυριε ελεησον] 
 (The priest) 
 we pray and beseech thy goodness, o lover of man 
 
 Suv Oew. We shall begin now with the aid of God with what ts appointed for 
 the deacon and we shall set it above every prayer according to the arrangement of 25 
 the ancient coptic tradition and likewise in the greek copies also, with intent that the 
 order of the prayers be observed according to the reading of them and that the 
 delivery be not disconnected from its continuation, based as it is upon what the 
 judgement of the fathers thought good therem by the aid of alnughty God and his 
 help and guidance. During the reading of the kuddas the priest shall make a sign 30 
 to the deacon that he pray and inform the congregation of the contents of the prayer 
 and the suitable exhortation from the beginning of the kuddas to the end of it in each 
 several prayer according as it is arranged in the sacred horologia likewise. Unto 
 
 the peace of God. Amen 
 
 First as follows 
 Pray for the peace of the one only holy catholic apostolic 
 church, the salvation of God among the peoples and 
 stability in all places: that he forgive us our sins 
 
 ww 
 σι 
 
on 
 
 10 
 
 15 
 
 20 
 
 30 
 
 Ww 
 σι 
 
 166 The Egyptian Rite 
 
 - Ο LEpeus 
 
 Remember, o Lord, the peace of thy one only holy catholic and 
 apostolic church, which is from one end of the world to the 
 other: bless all the peoples and all the lands: the peace that is 
 from heaven grant in all our hearts but also the peace of this life 
 bestow upon us graciously. The king, the armies, the magis- 
 trates, the councillors, the multitudes, our neighbours, our 
 goings in and our goings out, order them in all peace. O KING 
 OF PEACE, GRANT US thy PEACE FOR THOU HAST GIVEN US ALL 
 THINGS: possess US, 0 Gop, for BESIDE THEE WE KNOW NONE 
 OTHER: WE MAKE MENTION OF THINE holy NAME. Let all our 
 souls live through thine Holy Spirit and let not the death of 
 sins have dominion over us thy servants nor all thy people 
 
 {The people) 
 *[Kupte ελεησον] 
 
 ο Stakev 
 Pray for our fathers and our brethren who are sick of whatso- 
 ever sickness whether in this place or in all places: that the 
 Lord God bestow on us with them salvation and healing: 
 
 that he forgive us our sins 
 
 O LEpeUS 
 Those of thy people that are sick, visiting them IN MERCIES 
 AND COMPASSIONS, heal them: take from them and from us ALL 
 SICKNESS AND ALL DISEASE: the spirit of sicknesses do thou 
 
 5 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 
 the hopeless, the help of the helpless, the comfort of the weak- 
 hearted, the harbour of the tempesttossed. To every soul that 
 is in affliction and that is oppressed give mercy, give rest, give 
 refreshment, give help. And for us also, o Lord, heal the 
 sicknesses of our souls, cure those of our bodies, 0 physician of 
 our souls and our bodies: overseer of all flesh, visIT us WITH 
 THY SALVATION 
 
The Liturgy of the Coptic Facobtites 167 
 
 {The people) 
 */Kupte ελεησον] 
 
 ο διακων 
 Pray for our fathers and our brethren who are gone abroad or 
 who are minded to go, in all places: direct all their ways 5 
 whether by sea or rivers or lakes or highways or by what 
 means soever they go: that the Lord God bring them back 
 to their dwellings in peace: that he forgive us our sins 
 ο ἱερευξ 
 Our fathers and our brethren who are gone abroad or who το 
 are minded to go, in all places, direct all their ways whether by 
 sea or rivers or lakes or highways or by what means soever 
 they go: all in every place restore to a tranquil haven, to 
 a haven of safety: vouchsafe to be a fellowvoyager, a fellow- 
 wayfarer with them: grant them to their own, in joy to the 15 
 rejoicing, in health to the healthful: be a fellowworker with 
 thy servants in all good things. And for us also, o Lord, guard 
 our pilgrimage in this life without harm, without storm, without 
 
 disquiet unto the end 
 « The people) 20 
 
 *( Kupte eeHoov | 
 
 © Stakwv 
 
 Pray for the rising of the rivers of waters in this year: that 
 Christ our true God bless them, that he bring them up 
 after their due measure, that he give gladness to THE FACE 25 
 OF THE EARTH, that he nourish us the children of ΜΕΝ, that 
 he give safety to the Beasts: that he forgive us our sins 
 
 O LEepeus 
 
 Vouchsafe, o Lord, to bless the waters of the river: bring 
 them up after their due measure, after thy grace: gladden the 30 
 face of the earth: may HER FURROWS be WATERED, HER FRUITS 
 be MULTIPLIED: prepare it for seed and for harvest: provide 
 for our life AS MAY BE MOST EXPEDIENT according to thy holy 
 and blessed will. BLress THE CROWN OF THE YEAR WITH THY 
 GOODNESS for the sake of the poor of thy people, for the sake 35 
 of the widow and the orphan and the stranger and the sojourner 
 and for the sake of us all who hope in thee and supplicate thine 
 holy name: for THE EYES OF ALL WAIT UPON THEE, O Lord, 
 
rn 
 
 10 
 
 20 
 
 25 
 
 30 
 
 35 
 
 168 The Egyptian Rite 
 
 for THOU GIVEST THEM THEIR MEAT IN DUE SEASON. Deal with 
 us after thy goodness, WHO GIVEST FOOD ΤῸ ALL FLESH: fill 
 OUR HEARTS WITH joy AND GLADNESS THAT we also ALWAYS 
 HAVING SUFFICIENCY IN ALL THINGS MAY ABOUND IN EVERY 
 GOOD WORK 
 
 (F.86) When thou art come to the end of the month paopi thou sayest 
 
 Vouchsafe, o Lord, to bless the sowings and the increase of the 
 earth 
 and the rest of the prayer of the fruits. And likewise when the month athor 
 is ἴηι midcourse thou sayest 
 Vouchsafe, o Lord, to bless the fruits of the earth 
 and the vest. And likewise at the end of the month athor thou sayest 
 
 Vouchsafe, o Lord, to send rains of blessing and ordered 
 weathers and plenteous dews on the fruits of the earth: bless 
 them 
 and the rest. When thou hast reached the 12th of the month paoni thou sayest 
 Vouchsafe, o Lord, to bless the fullness of the rivers of water: 
 bring them up 
 till the middle of the month paopi. And from the 15th of the month paopi 
 thou sayest 
 Vouchsafe, o Lord, to bless the waters of the river: gladden 
 THE FACE OF THE EARTH 
 and the vest 
 (The people) 
 *[Kupte ελεησον] 
 (F. 227) 0 διακων 
 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 
 
 © Lepeus 
 
 Thy servant the king of the land preserve in peace and 
 righteousness and strength. May all the barbarous PEOPLES 
 THAT DELIGHT IN WARS be subdued unto him for the pros- 
 perity of us all: speak to his heart for the sake of the peace 
 of thy one only holy catholic and apostolic church: grant 
 him to think peaceable things towards us and towards thine 
 holy name: THAT ΜῈ also living a QuieT and restrained LIFE 
 
The Liturgy of the Coptic Facobites 169 
 
 may be found dwelling IN ALL GODLINESS AND HONESTY towards 
 thee 
 ( The people) 
 ?|Kupte ελεησον] 
 © Lepeus 
 
 To our fathers and our brethren who are fallen asleep, whose 
 souls thou hast taken, give rest, remembering all saints who 
 have been wellpleasing to thee sINCE THE WORLD BEGAN: our 
 holy fathers the patriarchs, the prophets, the apostles, the 
 evangelists, the preachers, the martyrs, the confessors, all Just 
 SPIRITS WHO HAVE BEEN MADE PERFECT in the faith, and most 
 chiefly her that is holy glorious mother of God and evervirgin, 
 the holy theotokos Mary, and S. John the forerunner and baptist 
 and martyr, and S. Stephen the protodeacon and protomartyr, 
 and S. Mark the apostle and evangelist and martyr, and the 
 holy patriarch Severus and S. Cyril and S. Basil and S. Gregory 
 and our righteous father the great abba Antony and our father 
 abba Paul and the 11] 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 
 there, but with intent that standing before the tribunal of thine 
 onlybegotten Son they may in recompense intercede for our 
 poverty and weakness. Be the remitter of our iniquities for the 
 sake of their holy prayers and for thy blessed NAME’s sake 
 WHEREBY WE ARE CALLED. Remember, o Lord, our holy 
 orthodox fathers and archbishops who have fallen asleep afore- 
 time, who have RIGHTLY DIVIDED THE WORD OF TRUTH, and 
 give us also a part and a lot with them, remembering also 
 those whom we remember to-day 
 
 The names of them that have fallen asleep are recited here 
 2[o διακων 
 
 Pray for our fathers and our brethren who have fallen asleep 
 
 ~ 
 
 [9] 
 
 μι 
 
 8 
 
 τ 
 
 ο 
 
 30 
 
 and gone to their rest in the faith of Christ since the world 35 
 
 began: our holy fathers the archbishops and our fathers 
 the bishops, our fathers the abbats and our fathers the 
 presbyters and our brethren the deacons: our fathers the 
 
170 The Egyptian Rite 
 
 monks and our fathers the laics, and for all repose of 
 christians, that Christ our God may grant rest to all their 
 souls: that he forgive us our sins] 
 
 Then the priest shall say ?[after the diptych) 
 
 s And these, o Lord, and all whose names we have recited and 
 those we have not recited, them that each of us has in memory 
 and them that are not in our minds, who have fallen asleep and 
 are gone to their rest in the faith of Christ, vouchsafe to grant 
 rest to all their souls IN THE Bosom or our holy FATHERS, 
 
 το ABRAHAM and Isaac and Jacob: NouURISH them IN A PLACE of 
 pasturage BESIDE THE WATERS OF Comrort, in the paradise of 
 joy, whence SORROW AND SIGHING AND WEEPING HAVE FLED 
 Away, in the light of thy saints. Raise up their flesh also 
 in the day which thou hast appointed according to thy true 
 15 promises THAT CANNOT LIE: grant them the good things of 
 thy promises, WHICH EYE HATH NOT SEEN NOR EAR HEARD 
 NEITHER HAVE ENTERED INTO THE HEART OF MEN, THE 
 THINGS WHICH thou HAST PREPARED, 0 GOD, FOR THEM THAT 
 LOVE thine holy name. For there is no death unto thy servants 
 20 but a passage: but if some listlessness have seized them or 
 some heedlessness, as men who have worn flesh and dwelt in 
 this world, yet do thou, as a God good and a lover of man, 
 vouchsafe to forgive them: for there is none clean from 
 blemish, not even if his life on earth be but one day. To those, 
 
 250 Lord, whose souls thou hast taken, grant rest: may they be 
 COUNTED WORTHY OF THE KINGDOM OF heaven. And to us all 
 grant that our end be christian, wellpleasing in thy sight, and 
 give them and us a part and a lot with all thy saints 
 
 «The people) 
 30 2[Kupte ελεησον] 
 ο διακων 
 Pray for those who have charge of the sacrifices, the oblations, 
 the firstfruits, the oils, the incense, the coverings of the 
 altar: that the Lord God recompense them in THE 
 35 HEAVENLY JERUSALEM: that he forgive us our sins 
 O ιερευς 
 The sacrifices, the oblations, the thankofferings of them that 
 offer honour and glory to thine holy name, receive upon thy 
 
The Liturgy of the Coptic Facobites 17a 
 
 reasonable altar in heaven for a sweetsmelling savour, into thy 
 vastnesses in heaven, through the ministry of thine holy angels 
 and archangels: like as thou didst accept the gifts of RIGHTEOUS 
 ABEL and the sacrifice of our father Abraham and the two mites 
 of the widow, so also accept the thankofferings of thy servants, 5 
 those of the great and of the small, the hidden and the open, 
 of them that will to offer to thee and have not wherewithal, and 
 of them that have offered to thee these gifts this day. Give 
 them things INCORRUPTIBLE in requital of things CORRUPTIBLE, 
 HEAVENLY in requital of EARTHLY, ETERNAL in requital of 10 
 TEMPORAL: their houses, THEIR GARNERS FILL WITH all good. 
 Compass them about, o Lord, with the host of thine holy angels 
 and archangels. Like as they have remembered thine holy 
 name upon earth, do thou remember them also, o Lord, in thy 
 kingdom, and in this world forsake them not 15 
 
 «The people) 
 *{Kupte edeHoov | 
 ο διακων 
 
 Pray for the life and confirmation of our honoured father 
 patriarch abba NV or M that the Lord God preserve him 20 
 alive unto us for many years and in peaceful times: that 
 he forgive us our sins 
 
 © Lepeus 
 Our patriarch honoured father abba JV or M preserve to us in 
 
 safety many years in peaceful times fulfilling that holy ponti- 25 
 
 ficate which thou hast thyself committed unto him according 
 
 to thine holy and blessed will, RIGHTLY DIVIDING THE WORD OF 
 
 TRUTH, FEEDING THY PEOPLE in holiness and righteousness. 
 
 Bestow on him with us peace and safety from all places: and 
 
 his prayers which he maketh on our behalf and on behalf of all 30 
 
 thy people and ours as well on his behalf, do thou accept on thy 
 
 reasonable altar in heaven for a sweetsmelling savour. All his 
 enemies visible and invisible do thou BRuIsE, humble under 
 
 HIS FEET SHORTLY and himself do thou keep in peace and 
 
 righteousness in thine holy church 35 
 
 (The people) 
 2[Kupte ελεησον] 
 
172 The Egyptian Rite 
 
 ο Stakwv 
 Pray for our fathers orthodox bishops in all places and the 
 presbyters and the deacons and every order of the church, 
 that the Lord God stablish them in the orthodox faith unto 
 5 the last breath: that he forgive us our sins 
 ο LEpeus 
 Remember, o Lord, the orthodox bishops in all places, the 
 presbyters, the deacons, the subdeacons, the readers, the 
 singers, the exorcists, the monks, the virgins, the widows, the 
 το orphans, the celibates, the laics, them that are knit in marriage 
 and them that are bringing up children, them that have bidden 
 us remember them and them that have not bidden, those we 
 know and those we know not, our enemies and our beloved: 
 o God, have mercy on them 
 15 (The people) 
 *[Kupte ελεησον 
 ο διακων 
 Pray for the residue of the orthodox in all places of the world: 
 that the Lord God DELIVER them FRom all EviL: that he 
 20 forgive us our sins 
 ο Lepeus 
 Remember, o Lord, the residue of the orthodox in all places 
 of the world 
 {The people) 
 25 *[Kupte ελεησον] 
 ο διακων 
 Pray for the stability of this holy place and all places of our 
 fathers, the deserts and the ancients that dwell therein, 
 and the stability of the whole world together: that the Lord 
 30 God DELIVER them From all EviL: that he forgive us our 
 sins 
 ο LEpeus 
 Remember, o Lord, this thine holy place and every orthodox 
 monastery and every city and every country and the villages 
 35 and every house of the faithful, and keep us all in the orthodox 
 faith unto the last breath: for this alone is our hope 
 
 (The people) 
 *[ Kupte eeHoov | 
 
The Liturgy of the Coptic Facobrtes 173 
 
 ο διακων 
 Pray for those who stand in this place and have fellowship with 
 us in prayer: that the Lord God accept their prayers: that 
 
 he forgive us our sins 
 © Lepeus 
 
 Remember, o Lord, them that stand in this place and have 
 fellowship with us in prayer, our fathers and our brethren and 
 the rest and them that are in all places of the world: keep 
 them with us amid armies of holy hosts and deliver us from the 
 FIERY kindled DART OF THE devil and every diabolic ambush and 
 the snare of false justification 
 
 ο διακων 
 Pray for all that have bidden us remember them, each one by 
 his name: that the Lord God remember them for good at 
 all times: that he forgive us our sins 
 © τερεὺς 
 
 Remember, o Lord, all that have bidden us remember them 
 in our prayers and our supplications which we offer before thee, 
 o Lord our God, and at this time of this holy anaphora, those 
 whom we remember at all times and those who are in the mind 
 of each one of us, and let the remembrance of them which has 
 been made at this time be to them in recompense a strong 
 and prevailing defence against all hurt of the devils and the 
 
 counsel of evil men 
 o διακων 
 
 Worship God IN FEAR AND TREMBLING 
 qovxia: thou, o priest, alone 
 
 Remember, o Lord, my feeble and wretched soul and grant 
 me to understand how great a thing it is for me to stand at 
 thine holy altar, and cut off from me all pleasures of ignorance 
 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 
 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 
 
 30 
 
 35 
 
174 The Egyptian Rite 
 
 (The people) 
 2{Kupte ελεησον] 
 ο Stakav 
 Pray also for this holy sanctuary and every orthodox hieratic 
 5 order: that our Lord God deliver them from all evil: that 
 he forgive us our sins 
 © Lepeus 
 
 Remember also, 0 Lord, this thine holy sanctuary and every 
 orthodox hieratic order and all thy people which stands before 
 το thee: remember us also, Lord, o Lord, in mercies and compas- 
 sions and blot out our iniquities, as a God good and a lover 
 of man: have fellowship with us while we minister to thine holy 
 
 name 
 (The people) 
 
 15 Σ[Κυριε ελεησον] 
 ο διακων 
 Pray for this our congregation and for all congregations of the 
 orthodox peoples: that the Lord God perfect them in 
 peace: that he forgive us our sins 
 20 {The people) 
 ἼΚυριε ελεησον] 
 ο ἱερεὺς 
 Our congregations do thou bless. Root out utterly from the 
 world the worship of idols. Satan and all his evil hosts BRUISE, 
 23 humble UNDER our FEET SHORTLY. Bring to nought offences and 
 them that make them: let the deadly divisions of the heresies 
 come to anend. The enemies of thine holy church, o Lord, as 
 at all times so now do thou-humble: consume their pride and 
 show them their weakness shortly: bring to nought their 
 30 envyings, their plottings, their machinations, their knaveries: 
 all their calumnies which they bring against us, o Lord, make of 
 none effect, and frustrate their counsel, o God, who frustrated 
 the counsel of Ahitophel. Arist, o Lord Gop, LET ALL THINE 
 ENEMIES BE SCATTERED, LET all THEM THAT HATE thine holy 
 35 Mame FLEE FROM before THY FACE, but let thy people be in 
 blessings unto thousand thousands and ten thousand times 
 ten thousand doing thy will 
 ο διακων 
 
 Ou καθημενοι ἀνάστητε 
 
The Liturgy of the Coptic Facobrtes 175 
 
 © Lepeus «The people) 
 Loose them that are bound *[Kupte ελεησον 
 deliver them that are in straits Kupte ελεησον 
 them that are hungry satisfy Kupte ελεησον 
 them that are weakhearted comfort Kupte ελεησον 
 them that are fallen set upon their feet Kupte eAeHoov 
 them that stand stablish Kupte eAeHoov 
 them that have strayed bring back Kupte eAeHoov 
 
 bring them all into the way of thy salvation Kupte eAeHoov 
 reckon them with thy people Kupte eeHoov | 
 and us also redeem from our sins who art a watch and a shelter 
 over us in all things. 
 
 {THE THANKSGIVING CONTINUED) 
 
 O διακων 
 Etc avatoAac βλεψατε 
 © Lepeus 
 For thou art God that art ABOVE EVERY PRINCIPALITY AND 
 EVERY POWER AND, EVERY VIRTUE AND EVERY DOMINION AND 
 EVERY NAME THAT IS named NOT ONLY IN THIS WORLD BUT 
 ALSO IN THAT WHICH IS TO COME: for BEFORE thee STAND 
 the THOUSAND THOUSANDS AND THE TEN THOUSAND TIMES TEN 
 THOUSAND of the angels and archangels sERvinc thee: for before 
 thee stand thy two living creatures honourable exceedingly, the 
 sixwinged and manyeyed, seraphim and cherubim, wiTtH Two 
 WINGS COVERING THEIR FACES by reason of thy godhead which 
 none can gaze upon nor comprehend, AND WITH TWAIN COVER- 
 ING THEIR FEET, WITH TWAIN ALSO FLYING 
 
 cry aloud, o priest 
 
 for at all times all things hallow thee. But with all them that 
 hallow thee, receive our hallowing, o Lord, at our hands also, 
 praising thee with them and saying 
 
 ο διακων 
 
 Προσχωμεν 
 
 σι 
 
 Io 
 
 20 
 
 30 
 
176 The Egyptian Rite 
 
 o aos 
 Arioc ἅγιος arioc Kypioc caBawd 
 TTAHpHC ὁ OUPaVvOC καὶ H [H THC arlac Coy AOZHC 
 
 © Lepeus 
 5 Truly heaven and EARTH are FULL OF THINE HOLY GLORY 
 through thine onlybegotten Son our Lord and our God and 
 our Saviour and the king of us all Jesus Christ. Fill this 
 also thy sacrifice, o Lord, with the blessing that is from thee, 
 through the descent upon it of thine Holy Spirit, and in bless- 
 
 10 ing bless 
 o aos 
 
 Αμην 
 and in purifying purify 
 o aos 
 15 Αμην 
 these thy precious gifts which have been set before thy face, 
 this bread and this cup 
 
 o Aaos 
 Αμην 
 20 For thine onlybegotten Son our Lorp and our God and our 
 Saviour and the king of us all Jesus Christ IN THE SAME NIGHT 
 IN WHICH HE GAVE HIMSELF UP to undergo the passion IN BEHALF 
 OF ouR 51Ν5 and the death which he accepted of his own will 
 himself in behalf of us all [he shall take the bread upon his hands saying 
 25 TOOK BREAD upon his holy spotless and undefiled and blessed 
 and lifegiving hands, [he shall raise his hands with the bread while his 
 gaze is directed upwards and shall say} LOOKED UP TO HEAVEN to thee 
 his own Father, God and master of all: [16 shall make the sign on the 
 bread and say: first sign] When HE HAD GIVEN THANKS 
 39 o Aaos 
 Αμην 
 HE BLESSED IT [second sign] 
 o λαος 
 Αμην 
 35 he hallowed it [third sign] 
 ο aos 
 
 Αμην 
 
The Liturgy of the Coptic Facobites 177 
 
 [he shall divide the host into two thirds and one third] 
 HE BRAKE IT, HE GAVE IT TO HIS own honourable saintly 
 DISCIPLES and holy apostles sayinc TAKE, EAT YE all of it: 
 FOR THIS IS MY BODY WHICH SHALL BE broken FoR you and 
 for many and be given for the remission of sins: DO THIS IN 5 
 
 commemoration OF ME 
 o Aaos 
 
 Πιστευομεν καὶ ὁμολογουμεν και δοξαζομεν 
 
 [The priest shall put his hand on the side of the chalice and shall say| 
 And LIKEWISE ALSO THE CUP AFTER SUPPER, he mingled it of 10 
 wine and water: [Ae shall make three signs over the chalice: first sign] 
 WHEN HE HAD GIVEN THANKS 
 o Aaos 
 
 Αμην 
 
 he blessed it [second sign] 15 
 o λαος 
 Αμην 
 
 he hallowed it [third sign] 
 
 o Aaos 
 
 Αμην 20 
 he tasted, he GAVE 1Τ also To his own honourable saintly disci- 
 ples and holy apostles SayING [he shall move the chalice in the form 
 of a cross} TAKE, DRINK YE ALL OF IT: FOR THIS IS MY BLOOD 
 OF THE NEW TESTAMENT WHICH SHALL BE SHED FOR YOU and 
 FOR MANY and be given FOR THE REMISSION OF SINS: DO THIS 25 
 
 IN commemoration OF ME 
 o Aaos 
 
 Παλιν πιστευομεν Kat ομολογουμεν και δοξάζομεν 
 [The priest shall point with his hands towards the body while saying] 
 For AS OFTEN AS YE SHALL EAT OF THIS BREAD [and he shall 30 
 point towards the chalice while saying| AND DRINK OF THIS CUP YE DO 
 SHOW my DEATH, ye do confess my resurrection, ye do MAKE 
 MY MEMORIAL UNTIL I COME 
 o λαος 
 ΤῸΝ ®anaton σοὺ Kypie KatarreAAOMEN καὶ τὴν ἀγιὰν σοὺ 35 
 αναάστασιν και ἀανάλημψιν ομολογουμεν. 
 Ν 
 
178 The Egyptian Rite 
 
 {THE INVOCATION > 
 
 © Lepeus 
 Now also, o God the Father almighty, SsHowING THE DEATH 
 oF thine onlybegotten Son our Lorp and our God and our 
 5 Saviour and the king of us all Jesus Christ, confessing his holy 
 resurrection and his ascension into the heavens and his session 
 at thy right hand, o Father, looking for his second advent, 
 coming from the heavens, fearful and glorious at the end of this 
 world, wherein he cometh TO JUDGE THE WORLD IN RIGHTEOUS- 
 Io NESS and to RENDER TO EVERY MAN ACCORDING TO HIS WORKS 
 WHETHER IT BE GOOD OR BAD 
 o Aaos 
 Kata To edeoc coy Kypie καὶ MH KATA TAC AMAPTIAC ἡμῶν 
 
 O LEpEeUS 
 
 15 BEFORE THINE HOLY GLORY we have set thine own gift OF THINE 
 own, o our holy Father 
 o Aaos [shall say while bowing down] 
 Ze αἴνουμεν σε εὐλογουμεν σοι ευχαριοτοῦυμεν Kupte 
 και δεομεθα GOU O θεος Ἡμῶν 
 20 ο διακων 
 Κλινατε Oew μετα φοβου 
 οτερεὺς [bowing shall say the mystery of the descent of the Holy Ghost] 
 επικλησις 
 We pray and beseech thy goodness, o lover of man, PUT 
 25 US NOT TO SHAME in the EVERLASTING CONTEMPT NEITHER 
 REJECT US FROM AMONG THY SERVANTS, CAST uS NOT AWAY 
 FROM THY PRESENCE, SAY not unto us’ I KNOW YOU NOT: 
 but grant WATER to Our HEADS AND FOUNTAINS OF TEARS to 
 our EYES that we may WEEP DAY AND NIGHT before thee 
 30 by reason of our transgressions: for WE ARE THY PEOPLE 
 AND THE SHEEP OF THY PASTURE. Pass by our iniquities, 
 pardon our transgressions, those we have done wilfully 
 and those we have done without our will, those we have 
 done wittingly and those we have done unwittingly, the 
 33 secret and the open, those we have heretofore confessed 
 and those we forget, which thine holy name _ knoweth. 
 Hear, o Lord, the prayer of thy people, give heed unto the 
 
The Liturgy of the Coptic Facobites 179 
 
 groan of thy servants, nor by reason of mine own sins and the 
 defilements of my heart deprive thy people of the descent of 
 thine Holy Spirit 
 Here the priest cries aloud 
 For thy people and thy church beseech thee saying 5 
 o Aaos 
 Have mercy upon us, 0 God the Father almighty 
 ο vepeus youxta: thou alone 
 
 Have mercy upon us, ὁ God the Father almighty, and sENnD 
 down From thine holy HEIGHT and FROM HEAVEN THY DWELL- Io 
 INGPLACE and from thine infinite bosom, from the throne of the 
 kingdom of thy glory, him, the Paraclete thine Holy Spirit, who 
 is hypostatic, the indivisible, the unchangeable, who is the Lord, 
 the giver of life, who spake in the law and the prophets and the 
 apostles, who is everywhere, who filleth all places and no place 
 containeth him: and of his own will after thy goodpleasure 
 working sanctification on those in whom he delighteth, not 
 ministerially : simple in his nature, manifold in his operation, 
 the fountain of the graces of God, who is of one substance with 
 thee, WHO PROCEEDETH FROM thee, the sharer of the throne of 20 
 the kingdom of thy glory with thine onlybegotten Son our 
 Lord and our God and our Saviour and the king of us all Jesus. 
 Christ : send him down upon us thy servants and upon these 
 thy precious gifts which have been set before thee, upon this 
 bread and upon this cup that they may be hallowed and changed 25 
 
 Ll 
 or 
 
 [they shall raise their heads and] o vepevs [shail sign the host three times and] 
 cries aloud 
 and that he may make this bread the holy body of Christ 
 o Aaos 
 Αμην 30 
 [he shall sign three times on the chalice and shall say aloud | 
 and this cup also his precious BLOOD OF THE NEW TESTAMENT 
 o Aaos 
 Αμην 
 even of our Lord and our God and our Saviour and the 35 
 king of us all Jesus Christ 
 o Aaos 
 Αμην 
 N 2 
 
180 The Egyptian Rite 
 
 that they may be to us all who shall receive of them unto faith 
 unsearchable, unto LOVE WITHOUT DISSIMULATION, unto endurance 
 perfected, unto hope established, unto faith, unto watchfulness, 
 unto healing, unto joy, unto renewal of soul and body and 
 5 spirit, unto glory of thine holy name, unto fellowship of blessed- 
 ness of eternal life and immortality, unto forgiveness of sins, 
 that in this also as in all things thy great holy name, in all 
 things honoured and blessed, may be glorified and blessed and 
 exalted with Jesus Christ thy beloved Son and the Holy Ghost 
 10 o Aaos λεγει 
 ὥσπερ HV KGL εστιν KOL EGTAL εἰς TENEAC γενεῶν καὶ ELC TOUC 
 
 GUUTIAVTAC ALWVAC TWN ALWVOYV. αμην. 
 
 (THE CONSIGNATION > 
 [The priest shall say 
 15 EtpHvH πᾶσιν 
 The people shall say 
 Kat Tw πνευματι σου] 
 A prelude of the prayer of Our Father which art in heaven 
 Again let us give thanks to God the almighty, the Father of 
 29 our Lord and our God and our Saviour Jesus Christ, for that he 
 hath vouchsafed us again at this time to stand in this holy place 
 and to lift up our hands and to minister to his holy name. Let 
 us again pray him that he account us worthy of the fellowship 
 and the participation of his divine and immortal mysteries 
 25 2[o Aaos 
 Αμην] 
 [he shall take the pure body m his left hand and shall put his right finger 
 upon it saying | 
 the holy body 
 30 [The people shall say 
 We worship thine holy body 
 then he shall dip his finger in the blood and make a sign on the blood saying) 
 and the precious blood 
 [The people shall say 
 and thy precious blood 
 
 Ω 
 ue 
 
The Liturgy of the Coptic Facobites 181 
 
 then he shall sign the body twice with the blood, above and below, saying | 
 of his Christ, even he the almighty Lord our God 
 [The people shall say 
 Kupte ελεησονΊ. : 
 
 {THE FRACTION AND THE LORD’S PRAYER) 5 
 [The priest shall say 
 EtpHVvH πᾶσιν 
 The people shall say 
 
 Kat To πνευματι σου] 
 ο Stakwv 10 
 Προσευξασθε 
 A prayer for Our Father which art in heaven, of the patriarch Severus : 
 thou sayest it at the anaphora of S. Mark 
 [The priest shall say while dividing the holy body] 
 
 God wHO HATH PREDESTINED US TO SONSHIP THROUGH JESUS 1: 
 Curist our Lord, ACCORDING TO THE GOODPLEASURE OF thy 
 will unto the honour oF THE GLORY OF thy GRACE WHICH thou 
 HAST bestowed UPON Us IN thy BELOVED, in whom we have our 
 REDEMPTION THROUGH HIS holy BLooD, unto THE REMISSION of 
 sins: we give thee thanks, o Lord our God the almighty, for 20 
 that thou hast accounted us worthy, even us sinners, to stand in 
 this holy place and to accomplish these holy mysteries of THE 
 HEAVENLY PLACES with intent that, like as thou hast accounted us 
 worthy to accomplish them, so also we may be accounted worthy 
 of communion in them and participation of them. Thou ΗΟ 25 
 DIDST OPEN THE EYES OF THE BLIND, open THE EYES OF our hearts, 
 that casting away from us all darkness of MALICE AND WICKED- 
 NEss, even the semblance of a stain, we may be able to lift up 
 our eyes to the beauty of THINE HOLY GLoRy. As thou didst 
 cleanse the lips of thy servant Isaiah the prophet when ONE ΟΕ 30 
 THE SERAPHIM TOOK A LIVE COAL in THE TONGS FROM OFF 
 THE ALTAR AND laid it on his mMouTH AND 5410 to him Lo 
 THIS HATH TOUCHED THY LIPS: IT SHALL TAKE AWAY THINE 
 INIQUITIES AND PURGE all Tuy sins: in like manner for us 
 also humble sinners, who receive mercy, thy servants, vouch- 35 
 safe to purge our souls and our bodies and our lips and our 
 
 σι 
 
10 
 
 20 
 
 το 
 σι 
 
 20 
 
 182 The Egyptian Rite 
 
 hearts, and grant us this true coal, quickening soul and body 
 and spirit, which is the holy body and the precious blood of 
 thy Christ, NoT UNTO JUDGEMENT nor unto condemnation nor 
 unto reproach and reproof of our transgressions, lest receiving 
 of them UNWORTHILY we prove GUILTY OF them; that the abun- 
 dance of thy gifts, o our master, be not to us for an occasion of 
 AN EXCEEDING WEIGHT of condemnation, as being unthankful to 
 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 OurR 
 FATHER WHICH ART IN HEAVEN 
 
 o Aacs 
 
 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 
 
 A prayer after Our Father which art in heaven [secretly] 
 
 Yea, we beseech thee, o Lord our God, LEAD none of us INTO 
 TEMPTATION which we are not ABLE TO BEAR by reason of our 
 weakness but WITH THE TEMPTATION give US ALSO THE WAY OF 
 ESCAPE THAT WE MAY BE ABLE TO QUENCH ALL THE FIERY 
 kindled DARTS OF THE enemy, AND DELIVER US FROM THE EVIL 
 ONE and his works: in Christ Jesus our Lord through whom 
 
 and the rest. 
 
 {THE INCLINATION > 
 O διακων 
 Tac KEMAAGC Ἡμῶν TO Κυριω KALV@UEV 
 o Aaos 
 
 Evwmtov σου Kupte 
 
The Liturgy of the Coptic Facobites 183 
 
 [The priest shall say the prayer of Inclination] 
 A prayer before the receiving of the mysteries, of John of Bostra, to the Father 
 
 To thee, o Lord, we bow our minds and our bodily necks 
 acknowledging thy sovereignty and confessing our servitude 
 and asking also for what is expedient for each one of us: thou 5 
 therefore, o good and lover of man, we pray thee, set us free 
 from the passions which trouble us, the risings of the love of 
 the sin of the flesh and the passionate pleasings of ourselves 
 and divisions full of antipathy and all warfare one with another 
 and all inward corruption that lies in heretical words and τὸ 
 STRIFES TO NO PROFIT and disputes full of contentiousness : 
 wipe them all out, o our master, from the conversations of us 
 all and in all things account thine own what is ours: strengthen 
 us in the patience of thy will. Grant us also now force of 
 knowledge and strength of understanding that rising above the 15 
 earthly senses we may receive these gifts IN SINCERITY and 
 without passion and *conformably to the nature of the mystery 
 of thine onlybegotten Son®, unto salvation of us all, unto glory 
 and honour of thine holy name, the Father and the Son and the 
 Holy Ghost, now and ever and world without end. Amen. We 
 
 (F. 109a) A prayer of Absolution, to the Father 
 
 Master Lord God almighty, the healer of our souls and our 
 bodies and our spirits, thou who saidst to Peter by the mouth 
 of thine onlybegotten Son our Lord and our God and our 
 Saviour Jesus Christ THou art PETER: upon THIS ROCK 25 
 I WILL BUILD MY CHURCH AND THE GATES OF HELL PREVAIL 
 NOT AGAINST IT: I WILL GIVE UNTO THEE THE KEYS OF THE 
 KINGDOM OF HEAVEN: WHAT things THOU SHALT BIND ON EARTH 
 SHALL BE BOUND IN HEAVEN AND WHAT things THOU SHALT 
 LOOSE ON EARTH SHALL BE LOOSED IN HEAVEN: let thy servants 30 
 therefore, o master, my fathers and my brethren and mine own 
 infirmity be absolved out of my mouth and through thine Holy 
 Spirit, o God good and lover of man, wHO TAKEST AWAY THE 
 SIN OF THE WORLD. Be ready to receive the repentance of 
 thy servants for a light of knowledge unto forgiveness of sins: 35 
 
 ® Copt. ‘in the manner in which the mystery... isby nature.’ The marginal 
 arabic seems to make no sense of it and the original syriac is difficult: see 
 Renaudot Lit. or. coll. ii p. 436, note 11. 
 
184 The Egyptian Rite 
 
 for THOU ART MERCIFUL AND GRACIOUS, THOU ART LONG SUFFER- 
 ING and ABUNDANT IN THY GOODNESS AND TRUTH. But if we 
 have sinned against thee whether in word or in deeds, pardon, 
 forgive us, as a God good and a lover of man. Absolve us 
 
 5 [and absolve all thy people here he mentions whom he will) from 
 all sins and from all curses and from all denials and from 
 all false oaths and from all intercourse with the heretics and the 
 heathen. Bestow on us, o our master, understanding and 
 power that we may utterly flee FROM EVERY EVIL work of the 
 
 το adversary, and grant us at all times to do thy goodpleasure : 
 write our name with the choir of thy saints in the kingdom of 
 heaven: in Christ Jesus our Lord through whom 
 
 and the rest. 
 
 {THE ELEVATION, CONSIGNATION AND COMMIXTURE) 
 
 15 O διακων 
 Meta φοβου Θεου προσχῶμεν 
 The priest (shall take the asbadikon in his hands and] hallow saying 
 Ta arta τοις aptotc 
 o Aaos 
 20 Eic Πατηρ artoc: εἰς Yioc artoc: ev Πνευμα artov 
 αμην 
 © Lepeus 
 O Kuptoc peta παντῶν 
 o Aaos 
 Kat μετὰ του πνευματοῦ σου 
 
 τὸ 
 
 σι 
 
 o vepeus [shall sign with it on the precious blood once and say] 
 EvdorHtoc Kuptoc 0 Θεος etc Tove αἰῶνας 
 αμην 
 
 o vepeus [shall raise it from the chalice with cave and shall make one sign with 
 30 it on the pure body and shall say]: ομολογια 
 
 Σῶμα αγιον και GWA τιμιον ἀληθινον ἰησου Χριστου TOU υιου 
 τοῦ θεοῦ μῶν. ἀμὴν 
 [then he shall sign the blood with it once and shali put it in the chalice saying] 
 Αγιον τιμιον σῶμα και αιμα AAHOLVOV ἰησου Χριστου του υιου 
 35 TOU θεοῦ ημῶν. μην 
 
The Liturgy of the Coptic Facobites 185 
 
 [then he shall take the middle third in his hand and say 
 
 The body and the blood of Emmanuel our God this is in truth. 
 Amen. I believe, I believe, I believe and I confess unto the 
 last breath that this is the quickening flesh which thine only- 
 begotten Son our Lord and our God and our Saviour Jesus 
 Christ took of the lady of us all the holy theotokos S. Mary: 
 he made it one with his godhead without confusion and without 
 mixture and without alteration. Having confessed the good 
 confession before Pontius Pilate he gave it also for us on the 
 holy tree of the cross by his own will, himself for us all. I verily 
 believe that his godhead was not severed from his manhood for 
 one MOMENT nor for THE TWINKLING OF AN EYE. It is given for 
 us to be salvation and forgiveness of sins and life everlasting 
 to them that shall receive of it. I believe that this is so in 
 truth. Amen 
 (he shall lay the elements from his hand on the paten 
 
 The deacon 
 
 Amen amen amen: I believe, I believe, I believe that this 
 is so in truth. Amen 
 
 Pray for us and for all christians who have bidden us remember 
 them in the house of the Lord]. 
 
 (THE COMMUNION ) 
 
 O διακων A prayer which the priest says alone when 
 
 he would receive of the holy mysteries 
 Εν εἰρηνη καὶ ἀγάπη Ιησου 
 
 And he says Amen and prays on this 
 Χριστου ψαλλῶμεν ee caine 
 o Aaos Allholy and consubstantial and un- 
 Αλληλουια divided and unspeakable Trinity, grant 
 me to receive this holy bread unto life 
 O PRAISE GOD IN HIS HOLINESS 
 (Αλληλουια me to bring forth fruit wellpleasing 
 
 unto thee, that evidently pleasing thee 
 I may live in thee doing thy command- 
 ments, CALLING UPON thee, FATHER, 
 AX λλουια making bold and invoking THY KING- 
 pom and THY WILL: and HALLOWED 
 also be THY NAME in me: for mighty 
 Αλληλουια art thou in all things and blessed. 
 
 PRAISE HIM IN THE FIRMAMENT 
 OF HIS POWER 
 
 and the rest of Ps, el 
 
 σι 
 
 1 
 
 ° 
 
 - 
 σι 
 
 bo 
 oO 
 
 and not unto condemnation and grant 30 
 
 35 
 
186 The Egyptian Rite 
 
 Δοξα Πατρι και Ὑιω και aria THINE IS THE GLORY FOR EVER. 
 
 Π AMEN 
 νευματι : 3 - 
 I And after this prayer let him receive 
 
 Kat νυν και oet καὶ etc τοῦς “He holy body: and in partaking also 
 of the chalice let him say Amen twice to 
 
 ALOVAC τῶν ALVOV. ἀμὴν) apply to the body and the blood. 
 5 1(When he communicates any one he shall say 
 This is in truth the body and blood of Emmanuel our God. 
 Amen 
 And the communicant shall say 
 Amen: I believe] 
 10 [When the paten 1s brought down to communicate the women the deacon shall say 
 
 BLESSED IS HE THAT COMETH IN THE NAME OF THE Lorp]. 
 
 “(THANKSGIVING ) 
 [The deacon 
 Προσευξασθε ὑπερ THC GELGC μεταληψεῶς ἀχραντῶν και επου- 
 15 PAVLWY τῶν ἀγιὼν μυστηριῶν 
 The people 
 Kupte ελεησονΊ 
 (F. 286) A thanksgiving after receiving, of John of Bostra 
 We that have received of spiritual incorruption have been 
 20 healed in the powers of our soul, and unto thee, beneficent God 
 plenteous in thy gifts, we offer songs of thankfulness and we 
 pray thee, o our master, turn not our festivities into mourning 
 nor our hymns into sadness. Thou exactest not judgements 
 and takest not vengeance by reason of strict examination of the 
 25 participation of these holy mysteries. But giving indulgence 
 unto the weakness of our nature, forgive us, spare us, have 
 compassion upon us, accounting Not thy gifts to us FOR JUDGE- 
 MENT or for condemnation but for sanctification and preservation 
 
 and provision for the journey of our salvation: in Christ Jesus 
 
 30 our Lord through whom 
 and the rest. 
 
 (THE INCLINATION ) 
 [The deacon shall say 
 
 Tac κεφαλας ὑμῶν to Κυριὼ κλινατε 
 
The Liturgy of the Coptic Facobites 187 
 
 The priest shall say:| a prayer of Inchnation after receiving, of John of Bostra 
 
 Thou art he to whom we have committed our life, Lord 
 Lord who fillest all: guard us in all places whereon we shall 
 light: and the compunction which has come to us through 
 prayer and the encouragement unto right life guard unto us 5 
 unstolen and unrepented of, that at all times and in all places 
 of thy sovereignty, looking unto thee and walking in the things 
 that please thee and wherein thou delightest we be not con- 
 founded in the day of the righteous judgement wherein every one 
 shall receive retribution while angels stand and thine only- τὸ 
 begotten Son giveth judgement, our Lord and our God and our 
 Saviour Jesus Chrisf through whom 
 
 and the rest. 
 
 {THE DISMISSAL) 
 
 Likewise also a praver of Imposition of hands after the receiving of the 15 
 mysteries: thou sayest it in the anaphora of S. Cyril 
 
 God who art blessed by the seraphim and the cherubim, 
 whom all the angelic hosts glorify and all the choirs of the 
 righteous worship, the foundation and the stability of the world, 
 who sustainest all creation by thine holy godhead and hast 20 
 made every nature visible and invisible through thine only- 
 begotten Son in the Holy Ghost: BLEss thy servants WITH ALL 
 SPIRITUAL BLESSING who have come beneath thy right hand, 
 have bowed their neck to thee: guard them in THE Way OF 
 RIGHTEOUSNESS: may they BE HOLY AND wiTHouT blemish: 
 deliver them and preserve them from every operation of the 
 adversary and every power of the devil, opEN THOU their EYEs unto 
 the holy mysteries of THy Law, fill them with the grace of thine 
 Holy Spirit and keep them witHouT BLAME from THIS EVIL 
 WORLD THAT Now Is, comfort them with spiritual and heavenly 30 
 comfort: may they be accounted worthy of thine INHERITANCE 
 INCORRUPTIBLE to come: by the intercession of the holy glorious 
 evervirgin theotokos S. Mary and the prayers and the suppli- 
 cations of the holy archangels Michael and Gabriel, and S. John 
 the forerunner and baptist and martyr, and S. Stephen the 35 
 protodeacon and protomartyr, and our holy fathers the apostles, 
 and S. Mark the apostle and evangelist and martyr, and the 
 
 bo 
 
 5 
 
188 The Egyptian Rite 
 
 holy patriarch Severus and our righteous father the great abba 
 Antony and our father abba Paul and the iij abbas Macarius 
 and our father abba John and our father abba Pishoi and our 
 Roman fathers and our father abba Moses and the xlix martyrs 
 5 and the holy abba John the black and all the choirs of the 
 saints, through whose prayers and supplications vouchsafe us, 
 o our master, to attain unto a part and a lot with them in 
 the kingdom of heaven: in Christ Jesus our Lord through 
 whom all glory and all honour and all worship befitteth thee 
 το With him and the Holy Ghost the lifegiver and of one substance 
 with thee now and ever and world without end. Amen 
 [The people shall say 
 Kupte ελεησον. 
 Then the priest shall pour water upon his hands and shall make the sign 
 ΤΡ with a little thereof upon the table and shall say 
 Angel of this sacrifice soaring on high with this hymn make 
 memorial of us before the Lord that he forgive us our sins. 
 Then he shall wipe his face with his hand and his brother priests above and below 
 and the whole congregation (shall do the like) and he shail bless them and give them 
 
 20 the dismissal and shall end with reading the blessing. And to our Lord be glory 
 always). 
 
 The holy anaphora of S. Mark is finished 
 His blessing be with us 
 in the peace of God 
 Amen 
 
Ὁ ΠΝ ΡΕΓΘΕΝ 
 
 OF THE 
 
 ETHIOPIC CHURCH. ,ORDINANCES 
 
 (THE OFFERTORY) 
 
 And let the deacon bring the oblation to [the newly consecrated bishop. 
 
 {THE THANKSGIVING) 
 
 And then he shall lay his hand on the oblation with all the presbyters and 
 giving thanks shall say on this wise 5 
 
 Tue LorD BE WITH YOU ALL 
 And the people shall answer 
 May he be wholly witH THy spPIRIT 
 And the bishop shall say 
 Lift up your hearts 10 
 And the people shall say 
 We lift them up unto the Lord our God 
 And the bishop shall say 
 Let us give thanks unto the Lord 
 The people I 
 It is right and just 
 And then [the presbyters| shall say the consecration of the oblation following 
 the bishop 
 WE GIVE THEE THANKS, 0 LorD, IN thy BELOVED Son Jesus 
 Christ whom IN THE Last Days thou didst SEND unto us 20 
 a SAVIOUR AND REDEEMER, THE ANGEL OF thy COUNSEL, who is 
 the Word from thee, THROUGH wHoM thou madest ALL THINGS 
 by thy will. And thou sentest him from heaven into the bosom 
 
 on 
 
190 The Egyptian Rite 
 
 of the virgin: he wAS MADE FLESH and was carried in the 
 womb and thy Son was revealed or THE Hory Guosr that 
 he might fulfil thy will and make a people for thee by stretching 
 out his hands, suffering to loose the sufferers that trust in thee: 
 5 who was delivered of his own will to the passion that he might 
 destroy death and burst the bonds of Satan and trample on 
 hades and lead forth the saints and establish a covenant and 
 make known his resurrection. Therefore HE TOOK BREAD, GAVE 
 THANKS AND SAID TAKE EAT: THIS IS MY BODY WHICH Is broken 
 10 FOR you. AND LIKEWISE ALSO THE CUP AND SAID THIS IS MY 
 BLOOD WHICH IS SHED FOR you: as often as ye do THIS ye 
 shall po it in REMEMBRANCE OF ME, 
 (THE INVOCATION ) 
 Remembering therefore his death and his resurrection we 
 15 offer thee this bread and cup giving thanks unto thee for that 
 thou hast made us meet to stand before thee and do thee 
 priestly service. We beseech thee that thou wouldest send 
 thine Holy Spirit on the oblation of this church: give it 
 together unto all them that partake [for] sanctification and for 
 20 fulfilling with the Holy Ghost and for confirming true faith, 
 that they may laud and praise thee 1n thy Son Jesus Curist, 
 through whom To thee BE GLORY AND DOMINION IN THE holy 
 CHURCH both now and ever AND WORLD WITHOUT END. AMEN 
 (Of the oblation of oil 
 25 He that shall offer oil in the offering of bread and wine, likewise giving thanks in 
 this manner, uf he use not these words, shall give thanks in other words to the best 
 of his power saying 
 Like as hallowing this (creature of) oil thou givest it to them 
 that are anointed and receive it, wherewith thou didst anoint 
 30 priests and prophets: after the same manner also strengthen 
 them and whosoever partakes thereof and hallow them that 
 
 receive it) 
 The people shall say 
 
 As it was, is and shall be UNTO GENERATIONS OF GENERATIONS 
 35 AND WORLD WITHOUT END. AMEN. 
 
 The bishop 
 And again we beseech the almighty Lord the Father of the 
 Lord and our Saviour Jesus Christ to grant us to take with 
 
The Ethiopic Liturgy LOX 
 
 blessing this holy mystery and not to condemn any of us but to 
 make meet all that partake of the reception of the holy mystery 
 of the body and blood of Christ the almighty Lord our God 
 
 The deacon shall say 
 Pray ye 8 
 (The bishop shail 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. Amen. 
 
 - 
 
 ο 
 
 THE INCLINATION) 
 The deacon shall say 
 Ye who stand, bow down your heads 
 {The bishop shall say) 15 
 Lord eternal which knowest what is hidden, unto thee thy 
 people have bowed down their head and unto thee have sub- 
 dued the hardness of heart and flesh: behold FROM HEAVEN 
 THY DWELLINGPLACE and bless them, men and women : INCLINE 
 THINE EAR TO them AND HEARKEN UNTO their PRAYER: Stablish 20 
 them WITH THE STRENGTH OF thy RIGHT HAND and protect 
 them from evil affliction: be thou to them a guardian, to body 
 and soul: INCREASE unto them and us FaiTH and fear: through 
 thine only Son through whom to thee with him and the Holy 
 Ghost be glory and dominion always and world without end. 25 
 Amen. 
 
 (THE ELEVATION) 
 
 The deacon shall say 
 
 Give we heed 
 And the bishop 30 
 
 Holiness to the holies 
 
 (lacuna in MS.) 
 
 The people shail say 
 
 One is the holy Father: one is the holy Son: one is the 
 
 holy Spirit. 35 
 
[92 The Egyptian Rite 
 
 (THE COMMUNION) 
 The bishop shall say 
 The Lord be with you all 
 The people shall say 
 5 And with thy spirit 
 
 Then they shall raise an hymn of praise and the people shall go in to receive 
 the saving medicine of the soul whereby sin is forgiven. 
 
 { THANKSGIVING ) 
 Prayer after he has delivered {the communion) 
 
 10 Lord almighty, Father of the Lord and our Saviour Jesus 
 Christ, we give thee thanks for that thou hast granted us to 
 take of thine holy mystery. Let it not be unto guilt nor unto 
 judgement but unto renewing of soul and body and spirit : 
 through thine only Son through whom to thee with him and 
 
 1; with the Holy Ghost be glory and dominion eternally both 
 now and ever and world without end. Amen 
 
 The people shall say 
 Amen. 
 
 {DISMISSAL > 
 
 20 The presbyter shall say 
 The Lord be with you all 
 (The people shall say 
 And with thy spirit) 
 Imposition of hands after they have received 
 25. Lord eternal almighty, Father of the Lord and our Saviour 
 Jesus Christ, bless thy servants and thine handmaids: protect 
 and help and succour them by the host of thine angels, guard 
 and strengthen them in thy fear, with thy majesty adorn them, 
 grant that they may think the things that are thine and believe 
 30 the things that are thine and grant that they may will what is 
 thine, even peaceableness without offence and wrath: through 
 thine only Son through whom to thee with him and the Holy 
 Ghost be glory and dominion 
 {and the rest) 
 
The Ethiopic Liturgy 
 
 The people shall say 
 Amen. 
 
 The bishop shall say 
 
 The Lord be with you all 
 The people 
 And with thy spirit 
 The deacon shall say 
 Go IN PEACE. 
 
 And the keddasé is finished. 
 
4. THE LITURGY OF THE ABYSSINIAN 
 JACOBITES 
 
 COMMONLY CALLED 
 
 LEE jE Tn Lo rire 
 
 INCLUDING 
 
 THE. ANAPHORA OF THE-APOSTERS 
 
 This is the order which Basil of Antioch compiled 
 
 In the name of 
 the Father and of the Son and of the Holy Ghost one God 
 
 The order of the Keddasé which is to be said by the presbyter 
 
 5 and the deacon and the people together with everything that 
 
 is proper each in the time thereof according to the order of 
 our fathers the Egyptians 
 
 {THE PREPARATION OF THE MINISTERS) 
 
 Now first of all the presbyter when he entereth the church shall say the prayer of 
 
 10 Penitence: and next he shall say the 25th psalm of David Unto THEE, 0 LorD, 
 
 WILL I Lirr UP My 5001, the 61st HEAR My CRYING, 0 Gop, the to2nd HEAR 
 
 MY PRAYER, 0 Lorp, the 103vd PRAISE THE LorRD, O My SOUL, the 130th Out 
 OF THE DEEP and the 131st Lorp, I AM NOT HIGHMINDED 
 
 And afterwards he shail say this following 
 
 15 Lord our God, thou alone art holy and thou hast bestowed holiness on all of 
 us by thine invisible power. Yea, Lord, we pray thee and beseech thee to send 
 
The Liturgy of the Abyssinian Jacobites 195 
 
 thine Holy Spirit upon the church and upon this ark and upon all their holy 
 vessels whereon thy precious mystery is ordered. And now bless them and 
 hallow them and cleanse them from all uncleanness and defilement through the 
 remission of the second birth so that there be not left on them any remem- 
 brance at all of transgressions and pollution, and make this church and this ark 
 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 
 
 Prayer before the withdrawing of the veil 
 And he shall bow before the veil 
 
 Lord our God, who knoweth the thought of man and TRIETH THE HEART AND 
 REINS: forasmuch as, albeit I am not worthy, thou hast called me to minister in 
 this holy place, disdain me not nor turn away thy face from me, but take away 
 my sin and purify the uncleanness of my soul and my body. And now I pray 
 thee blot out my error and the trespass of thy people and LEAD US NOT INTO 
 TEMPTATION. Yea, Lord, thrust me not away AND MAKE ME NOT ASHAMED OF MY 
 HOPE but send down upon me the grace of the Holy Ghost and make me meet 
 to stand in thy sanctuary that I may offer unto thee a pure oblation with an 
 humble heart for the remission of my error and my sin: and remember not the 
 trespass of thy people which they have wrought wittingly or unwittingly : vouch- 
 safe rest unto our fathers and brothers and sisters who have fallen asleep: keep 
 and defend thy people. To thee and to thine only good and merciful Son and 
 to the Holy Ghost the lifegiver be glory world without end. Amen 
 
 And he shall say the prayer of Basil 
 
 Lorp our Gop and our creator WHO HATH MADE ALL THINGS THROUGH HIS 
 WORD AND hast brought us in unto this mystery By THY wispom, who didst 
 form mAN and MADEST him TO BE RULER OVER ALL CREATURES that he might 
 JUDGE IN RIGHTEOUSNESS AND PURITY: GRANT uS THE wispom which dwelleth 
 in thy treasuries, CREATE IN uS A CLEAN HEART and forgive us our sins and 
 hallow our soul and make us meet to draw nigh unto thy sanctuary that we 
 may offer unto thee an oblation and spiritual sacrifice for the remission of the 
 sin of thy people. O our Lord and our God and our Saviour Jesus Christ who 
 hast RAISED US FROM THE EARTH AND LIFTED US UP OUT OF THE DUST, THAT 
 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 οἱ 
 thy lovingkindness hear us that we may do thy will in this hour, offering to 
 thee a good oblation and spiritual fruit that may be wellpleasing unto thee in 
 thy lovingkindness and mercy. Accept this spotless oblation, send upon us and 
 upon this mystery thine Holy Spirit: let it be to the glory of thine only Son 
 our Lord and our Saviour Jesus Christ world without end. 
 
 σι 
 
 10 
 
 20 
 
 to 
 σε 
 
 30 
 
 35 
 
 40 
 
196 The Egyptian Rite 
 
 {THE PREPARATION OF THE INSTRUMENTS > 
 
 Prayer over all the vessels of the church 
 
 Lord good and merciful and HOLY, WHO DWELLETH IN THE HOLY PLACE, who 
 of thine own goodness didst command Moses thy servant to TAKE THE BLOOD 
 AND SPRINKLE IT ON ALL THE VESSELS OF the tabernacle: now also we pray 
 thee and beseech thee, ο good and lover of man, that thou wouldest sanctify 
 these vessels By thine Hoty Sprrit AND THE SPRINKLING OF THE BLOOD OF our 
 Lord Jesus Curisr: let these vessels be made pure for thy service and let this 
 same holy ordinance be in truth these lifegiving mysteries, the precious body 
 to and blood of our Lord Jesus Christ: for holy and full of glory is thine holy 
 
 name, Father and Son and Holy Ghost, both now and ever and world without 
 
 σι 
 
 end 
 Prayer over the machfadat 
 
 Lord our God and our Lord Jesus Christ, to whom belong treasuries which 
 
 15 are full of lovingkindness and mercy, o giver of good things to all that trust in 
 him, who did spread out the heaven by his wisdom and gave a diverse law 
 to the firmaments and the clouds and the skies, the line whereof hath not 
 changed : now also, o our God, thou lover of man, send down thine hand and 
 the power of thy godhead upon these cloths which shall cover thine holy body. 
 20 Thou who didst send power on the cloths which were wrapped around thine 
 holy body in the sepulchre, let these also be made in the likeness of those that 
 are in the heavens: for thine is the glory and the power and the might with 
 thy Father and the Holy Ghost both now and ever and world without end. 
 
 Amen. 
 
 25 (THE VESTING) 
 
 And next he shall go in and worship before the tabot and then he shall 
 say the prayer of John 
 
 Lord our God ΗΟ sITTETH above the angels and the archangels, the lords 
 and the dominions, THE CHERUBIN and the seraphin, who was before all 
 30 creatures, who is exalted above all glory, who LirreTH up the lowly FRoM THE 
 EARTH and exalteth them to heaven: thou who hast manifested unto us A NEW 
 way for our salvation, whose mercies are numberless, o good, lover of man, by 
 thy will thou hast taught us poor ones, thy people, to know the mystery of 
 thine holiness and thine awful word: praised also be thy glory which thou 
 35 hast ordained for us. Lord our God, good and lover of man, suffer us to come 
 into thine holy place and read the mysteries of thy words as befitteth thy 
 godhead with a right faith: do thou make the light of thy glory to shine upon 
 us, which removeth from us the polluting thought and the deed of sin, and send 
 upon us the grace of the Holy Ghost, the consSUMING FIRE, which the fiery ones 
 40 cannot approach unto, which consumeth the evil thought and burneth up sins; 
 vouchsafe knowledge to THE EYES OF OUR HEARTS and keep our tips from 
 speaking EvIL, give us peace and teach us righteousness: for thou art the 
 holy garment, the medicine of our sickness, the artificer of our kind. And 
 make us to become meet for this thine holy mystery and put away from us all 
 
The Liturgy of the Abyssinian Facobites 197 
 
 evil thoughts and Lusts which fight against THE souL that we may offer unto 
 thee a good heavenly oblation without spot or uncleanness. Through thy 
 great lovingkindness and mercy and favour may we accomplish this heavenly 
 mystery which is above all mysteries. To thee with thy good heavenly Father 
 and with thine Holy Spirit the giver of life will we raise glory and majesty 5 
 and honour world without end 
 
 The celebrating priest shall rise up with reverence and shall bow first of all before 
 the tabot once and once to the presbyters and to the deacons once. And he shall come 
 to the tabot and take the vestment into his hands and say Our Father which art in 
 heaven: then he shall bow thrice. If there is a pope present he shall go to him with 10 
 the vestment to be blessed and vested: but if there ts none, he shall bless and vest 
 himself *. 
 
 {THE PROTHESIS 
 And while he dresseth the tabot he shall say this prayer following 
 
 LorRD WHICH KNOWETH THE HEARTS Of each and all, which DWELLETH IN THE I5 
 HOLY PLACE, which is without sin and alone able to forgive sin: whereas thou 
 knowest, o Lord, that I am not pure for this thine holy service and that I have 
 not the countenance wherewith to draw nigh and to open ἢ my mouth P before 
 thine holy glory: yet ACCORDING TO THE MULTITUDE OF THY MERCY forgive me 
 my sin, for 1 am a sinner: grant me TO FIND GRACE AND mercy in this hour 20 
 and send me thy power from on high that I may be made worthy and may 
 accomplish thine holy service according to thy will and thy goodpleasure, and 
 that this incense also may be a sweetsmelling savour. And do thou also, 
 o our Lord, be with us and bless us: for thou art the absolver of our sin and 
 the light of our souls and our life and our strength and our hope and our refuge 25 
 and to thee we send up unto the highest thanksgiving and honour and worship, 
 to the Father and the Son and the Holy Ghost, at all times both now and ever 
 and world without end. 
 
 Prayer after he hath prepared the altar, of the Father 
 
 O God who hast taught us this great mystery for our salvation, thou who 30 
 hast called us thy lowly servants, although we be unworthy, to be ministers 
 
 ® The following alternative form of this rubric is given in a smaller hand in 
 the margin of A: Again what ts meet, that is what ts necessary for the priest by the 
 order of the keddasé 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 
 cast and bow three times and say Our Father which art in heaven. And again 
 he shall turn to the people to see whether there ts a deacon to minister before he puts 
 on the complete vestments: for if there ts no deacon to minister and assist in the 
 ministration it will be impossible for the priest to take off his vestments after vesting. 
 And when he will vest, let the presbyter look whether the vestment 15 too long or too 
 short: for after vesting τέ is not proper to unvest. And then he shall put on the 
 Akmam and shall tie it with the Zenadr. 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 10 there ts an archpope or a bishop present he shall take the vest- 
 ments in his hand and turn to him and bless them for him before he vests. 
 
 > DE: wanting in A B. 
 
Ὁ: 
 on 
 
 5 
 
 on 
 
 30 
 
 198 The Egyptian Rite 
 
 unto thine holy altar: do thou, o our master, make us meet IN THE POWER OF 
 THE Hoty Guost to accomplish this mystery to the end that without falling 
 into judgement IN THE PRESENCE OF thy great GLORY we may present unto 
 thee a sacrifice of praise and glory and great comeliness in thy sanctuary. 
 O Lord giver of redemption and sender of grace, who workest all in all, grant 
 us, Lord, that our gift be accepted in thy sight. Yea, Lord our God, we pray 
 thee and beseech thee that thou wilt not forsake thy people by reason of their 
 sin and especially not by reason of my foolishness: for holy is thine holy place 
 according to the gift of the Holy Ghost: in Jesus Christ our Lord to whom with 
 thee and the Holy Ghost the lifegiver who is coequal with thee are fitting honour 
 and glory and power both now and ever and world without end. Amen. 
 
 Prayer after the withdrawal of the veil 
 
 How awful is this day and how marvellous this hour wherein 
 THE Hoty GuHost wiILL come down and ovERsHaADow this 
 oblation and hallow it. In quietness and IN FEAR AND TREM- 
 BLING stand ye up and pray that THE PEACE oF Gop BE with 
 @me* and WITH ALL OF YOU. 
 
 And when the priest is vested all the people shall say » im the first mode» 
 
 Halleluia. 
 
 [f there be any one of the faithful that hath entered the church at the time of the 
 keddasé and hath not heard the holy scriptures and hath not waited until they finish 
 the prayer and the keddasé and hath not received the host, let him be excommunicate 
 from the church: for he hath violated the law of God and disdained to stand before 
 the heavenly king, the king of flesh and spirit. This the apostles have taught us in 
 
 their canon”, 
 Prayer over the masob: the priest shall say 
 
 Lord our God, that said unto Moses his servant and prophet Make me 
 choice vessels and set them in my tabernacle upon mount Sinai: now also, 
 our God almighty, stretch forth thine holy right hand upon this pot, fill it with 
 power and virtue and purity and the grace of the Holy Ghost and thy glory 
 that they may make therein the holy body of thine only Son in this holy 
 apostolic church: for thine is the glory with thine only Son and the Holy 
 Ghost both now and ever and world without end 
 
 The people shall say 
 Thou art the pot ΟΕ pure GOLD wherein is hidden THE MANNA, 
 THE BREAD WHICH COMETH DOWN FROM HEAVEN AND GIVETH 
 LIFE UNTO all THE WORLD 
 
 ® you A. > or im unison 
 
 ο W. Fell Canones apostolorum aethiopice Lips. 1871, p.34: Can. vii Quivis fidelis 
 qui ecclesiam ingreditur et scripturas audit non autem subsistit donec (fideles) 
 preces absolverint neque sanctam eucharistiam sumit : pro tali ne faciant preces ; 
 debetur enim ei segregatio quoniam rixam atque perturbationem parat ecclesiae. 
 Cp. Bruns Canones apost. et concil. Berol. 1839, i pp. 2, 81. 
 
The Liturgy of the Abyssinian Facobttes 199 
 
 The priest making the sign over the bread shall say 
 
 Eulogios Kyrios Iésous Christos Son oF THE LivinG Gop, hagiasma tén pneu- 
 
 maton: hagios in truth, Amen 
 and then he shall take the host *with his pure hand while wet and shall 
 rub it over and under® saying 5 
 
 Christ our very God, sign with thy right hand and bless with thine hand and 
 hallow with thy power and give virtue to this bread : let it be for the remission 
 of the sins of thy people. Amen 
 
 and then the assistant shall receive it into the machfad saying 
 
 Like as Joseph and Nicodemus wrapped thee in linen clothing and spices and 10 
 thou wast wellpleased in them, in like manner be wellpleased in us 
 
 and then the priest shall take it and say this 
 
 The hallowing and the thanksgiving and the exaltation, accepted be it of God 
 the Father, for the remission of sin. ® Power and blessing and light, hallowing 
 and the holy be in this holy apostolic church. Amen.? 15 
 
 And then the priest shall compass the tabot with the taper in front of him 
 
 and the deacon shall compass it thrice holding the chalice 
 
 The priest shall say 
 
 Lord our God, who didst accept the offering of Abel in the wild and of Noah 
 within the ark and of Abraham on the mountaintop and of Elijah on the top of 20 
 Carmel and of David in the threshingfloor of Ornan the Jebusite and the 
 widow’s mite in the sanctuary: accept likewise the oblation and offering of 
 thy servant Johu which he has brought unto thine holy name and let it be the 
 redemption of his sins: recompense him with a goodly recompense in this 
 world and in that which is to come both now and ever and world without end 25 
 
 and the deacon shall say 
 The Lord seeth me 
 unto the end thereof.< 
 
 And then the prest shall set the host in the paten and the deacon shall 
 pour the blood into the chalice 30 
 
 The priest shall say this prayer following after he hath set the host on the paten 
 
 Lord our God good and lifegiving, who didst spread forth thine holy hands 
 on the tree of the cross: place thine holy hand on this paten which is filled 
 with good things, whereon they that love thy name have prepared the susten- 
 ance of a thousand years. Now, our God, bless with thine hand and hallow 35 
 and cleanse this paten which is filled with live coal, even thine own holy body 
 
 5 and with his wet hand he shall rub the bread over and under and he shall sign 
 over it a second time D. 
 
 > This passage varies considerably in the MSS. D has: Power and light, 
 greatness and blessing and the hallowing of the holy be on this church And 
 he shall say furthermore This hallowing be accepted, the thanksgiving and the 
 exaltation for the remission of sin on the part of God the Father. Amen: so 
 be it, so be it. cic; 
 
200 The Egyptian Rite 
 
 which we have presented on thine holy altar in this holy apostolic church : 
 for thine is the glory with thy good heavenly Father and the Holy Ghost the 
 lifegiver both now and ever and world without end. 
 
 Prayer over the chalice 
 5 Lord our God Jesus Christ aléthinos true, our God that was made man, 
 whose godhead was not severed from his manhood, who of his own good- 
 pleasure did pour out his blood for the sake of his creatures: now, our God, 
 place thine holy hand on this cup, hallow it and cleanse it that this may become 
 thy precious blood for life and for remission of sin unto every one that shall 
 10 drink thereof believingly. Glory be to thine heavenly Father and to the Holy 
 Ghost the lifegiver both now and ever and world without end 
 
 A second prayer, of the nuptials, over the chalice 
 Christ our very God, who wentest to the marriagefeast when they called 
 thee in Cana of Galilee and didst bless them and didst make the water wine: 
 15 do thou in like sort unto this wine which is set before thee: bless it and hallow 
 it and cleanse it : let it become the joy and the life of our soul and our body 
 At all times may the Father and the Son and the Holy Ghost be with us 
 Fillit with the wine of rejoicing for good, for life and for salvation and for the 
 remission of sin, for understanding and for healing and for counsel of the Holy 
 20 Ghost both now and ever and world without end 
 Purity and sweetness and blessing be to them that drink of thy blood 
 precious aléthinos true. 
 Prayer over the cross-spoon 
 Lord our God, who didst make thy servant Isaiah meet to behold the seraph 
 25 when with THE TonGs in his hand HE Took therewith A LIVE COAL FROM OFF 
 THE ALTAR and laid it on his mouth: now, Lord Father almighty, place thine 
 holy hand upon the cross-spoon for the administering of the holy body and 
 blood of thine only Son our Lord and our God and our Saviour Jesus Christ : 
 bless now and hallow and cleanse this cross-spoon and give it power and glory 
 30 as thou gavest to the tongs of the seraph: for thine is the glory and the 
 dominion with thine only Son our Lord Jesus Christ and the Holy Ghost both 
 now and ever and world without end. Amen. 
 
 And then the priest shall sign with his hand in the form of the sign of the 
 cross over the bread and shall say 
 
 35 Blessed be the Lord® almighty 
 The people shall say 
 Amen 
 (The priest shall say) 
 And blessed be the only Son our Lord Jesus Christ» 
 40 {The people shall say) 
 Amen 
 
 a + the Father C. 
 > +4who was made man of the holy virgin Mary for our salvation C. 
 
The Liturgy of the Abyssinian Facobites 201 
 
 (The priest shall say) 
 And blessed be the Holy Ghost the Paraclete ἃ 
 {The people shall say) 
 Amen 
 and he shall say over the chalice also in like manner 5 
 bAgam he shall say over both” 
 Glory and honour are due unto the holy Trinity the Father 
 and the Son and the Holy Ghost coequal Trinity both now and 
 ever and world without end. 
 
 And the priest shall turn to the assistant joining hands with him when he 10 
 speaketh the word 
 
 Remember me, my father presbyter 
 He also shall answer him saying 
 The Lord keep thy priesthood and accept thine oblation. 
 
 And then the priest shall stand upright and with his face to the east stretching 15 
 forth his hand and shall say with a loud voice 
 
 One is the holy Father, one is the holy Son, one is the 
 Holy Ghost 
 
 The people shall say 
 The Holy Ghost 20 
 The priest shall say 
 
 O PRAISE THE LORD ALL YE HEATHEN 
 The people shall say 
 
 PRAISE HIM ALL YE NATIONS 
 The priest shall say 25 
 For HIS MERCIFUL KINDNESS IS EVER MORE AND MORE TOWARDS US 
 The people shail say 
 AND THE TRUTH OF THE LORD ENDURETH FOR EVER 
 
 The priest shall say 
 
 Glory be to the Father and to the Son 30 
 
 and to the Holy Ghost 
 
 Both now and ever and world without end. Amen. 
 Halleluia 
 
 and the people also shall say τῷ like manner. 
 
 ® + who strengtheneth us all C. 
 > again he shall say τέ over the body and blood: and afterwards C. 
 
202 The Egyptian Rite 
 
 CENARXIS) 
 
 The deacon shall say 
 Stand up for prayer 
 The people shall say 
 5 Lord have mercy upon us 
 The priest shall say 
 Peace be unto you all 
 The people shall say 
 With thy spirit 
 10 The priest shall say the prayer of Thanksgiving 
 We give thanks unto the doer of good unto us, the merciful 
 God the Father of our Lord and our God and our Saviour 
 Jesus Christ: for he hath covered us and succoured us, he 
 hath kept us and brought us nigh and received us unto himself 
 15 and undertaken our defence and strengthened us and brought 
 us unto this hour. Let us therefore pray him that the almighty 
 Lord our God keep us in this holy day all the days of our life 
 in all peace 
 Pray ye 
 20 Lord Lord God almighty, the Father of our Lord and our 
 God and our Saviour Jesus Christ, *we render thee thanks upon 
 every thing, for every thing and in every thing, for that thou 
 hast covered us and succoured us, hast kept us and brought us 
 nigh and received us unto thyself and undertaken our defence 
 25 and strengthened us and brought us unto this hour 
 The deacon shall say 
 Entreat ye and beseech that the Lord have mercy upon us and 
 compassionate us and receive prayer and supplication from 
 his saints in our behalf according to what is expedient at 
 30 all times. May he make us meet to partake of the com- 
 munion of the blessed mystery and remit unto us our sins 
 The priest shall say 
 For this cause we pray and entreat of thy goodness, o lover 
 of man, grant us to fulfil this holy day all the days of our life 
 35 bin peace? along with thy fear. All envy and all trial and all 
 
 ® AB omit. » and in all peace C. 
 
The Liturgy of the Abyssinian Yacobites 203 
 
 the working of Satan and the counsel of evil men and the 
 insolence of adversaries secret and open remove far from me 
 benediction and from all thy people and from this holy place of 
 thine benediction towards the altar: all good things that are expedient 
 and excellent command thou for us, for thou art he that HATH 5 
 GIVEN US POWER TO TREAD UPON scorpions AND SERPENTS 
 AND UPON ALL THE POWER OF THE ENEMY. LEAD US NOT 
 INTO TEMPTATION BUT DELIVER US AND RESCUE US FROM ALL 
 EVIL: in the grace and lovingkindness and love towards man- 
 kind of thine only Son our Lord and our God and our Saviour τὸ 
 Jesus Christ through whom to thee with him and the Holy 
 Ghost the lifegiver who is coequal with thee are fitting glory and 
 honour and might now and ever and world without end. 
 
 The deacon shall say 
 Stand up for prayer 15 
 The assistant priest shall say 
 
 Peace be unto you all 
 
 And again let us beseech the almighty Lord the Father of the 
 Lord and our Saviour Jesus Christ on behalf of those who 
 bring an offering within the one holy catholic church, an 20 
 oblation, firstfruits, tithes, a thankoffering, a memorial, whether 
 much or little, in secret or openly, and of those who wish to 
 give and have not wherewith to give, that he accept their ready 
 mind, that he vouchsafe the heavenly kingdom, who hath power 
 unto every deed of blessing, even the Lord our God 
 
 The deacon shall say 
 Pray for them that bring an offering 
 The people shall say 
 Accept the offering of the brethren, accept the offering of the 
 sisters, and ours also accept, our offering and our oblation 30 
 The deacon shall say 
 The commandment of our fathers the apostles: Let none keep 
 in his heart rancour or revenge or envy or hatred towards 
 his neighbour 
 Worship the Lord in fear 35 
 The people shall say 
 Before thee, Lord, we worship and thee we glorify 
 
204 The Egyptian Rite 
 
 The priest shall say 
 
 Lord our God who art almighty, we pray and beseech thee 
 for them that bring an offering within the one holy catholic 
 church, an oblation, firstfruits, tithes, a thankoffering, a memorial, 
 5 in secret or openly, whether much or little, and for those who 
 wish to give and have not wherewith to give. Thine acceptance 
 of their ready mind grant thou unto every one: let the recom- 
 
 pense of blessing be a portion world without end. Amen. 
 
 The priest shall say the prayer of the Mystery 
 
 10 Ὁ my master Jesus Christ, coeternal pure Word of the 
 Father and Word of the Holy Ghost the lifegiver: thou art 
 THE BREAD OF LIFE WHICH CAMEST DOWN FROM HEAVEN and 
 didst foretell that thou wouldest be the Lamb without spot For 
 THE LIFE OF THE WORLD: and now also we pray and beseech 
 
 is of thine excellent goodness, o lover of man, make thy face to 
 shine upon this bread oim#ng, and upon this cup fointing, which 
 we have set upon this spiritual ark of thine: bless he shall bless once 
 the bread, and hallow Ae shail bless the cup, and cleanse them both 
 he shall bless once because of both, and change this bread fointing: 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 
 
 23 the Holy Ghost the lifegiver who is coequal with thee both now 
 and ever and world without end. Amen. 
 
 And then he shall cover the bread and the chalice with a covering and shall bow 
 
 to the tabot and the deacon shail bow to the presbyter and they shall bow both 
 together. 
 
 30 And the presbyter shall say in a low voice this prayer which 1s S. Basil's 
 
 Lord our God, who by reason of thine unspeakable love 
 towards mankind didst s—eND thine ONLY SON INTO THE WORLD 
 to bring back unto thee the lost sheep: we beseech thee, o our 
 master, turn us not back as we draw nigh to this awful sacrifice 
 
 35 without defilement and trusting NoT IN OUR OWN RIGHTEOUS- 
 NESS BUT ON THY MERCY wherewith thou hast loved our race : 
 we pray and beseech of thy goodness, o lover of man, that this 
 
The Liturgy of the Abyssinian Facobites 205 
 
 mystery when thou hast prepared it for our salvation be not to 
 us thy servants and all thy people for condemnation, but that it 
 be profitable for the blotting out of our transgression and the 
 forgiveness of our negligence. Glory and honour be to thine 
 holy name both now and ever and world without end. Amen. 5 
 
 And the presbyter that assisteth shall say the Absolution of the Son 
 
 Lord Lord Jesus Christ the only Son, the Word of the Lord 
 the Father, who hast broken off from us the bond of our sins 
 through thy lifegiving and saving sufferings, who didst BREATHE 
 ὕΡΟΝ the face of thine holy disciples and pure ministers SAYING 10 
 TO THEM RECEIVE THE HoLy GHOST: WHATSOEVER men’s SINS 
 YE REMIT THEY ARE REMITTED UNTO THEM AND WHOSESOEVER 
 SINS YE RETAIN THEY ARE RETAINED: thou therefore now, 
 
 o Lord, hast vouchsafed unto thy pure ministers that do the 
 priest’s office at all times in thine holy church that they should 15 
 remit sin on earth, should bind and loose every bond of 
 iniquity. Now again we pray and entreat of thy goodness, 
 
 o lover of man, in the behalf of these thy servants my fathers 
 and my brothers and my sisters and of me thy sinful and feeble 
 servant and of them that bow their heads before thine holy 20 
 altar: make plain for us the way of thy mercy, break and sever 
 every bond of our sins, whether we have trespassed against 
 thee wittingly or unwittingly or in deceit, whether in deed or in 
 word or through faintheartedness, for thou knowest the feeble- 
 ness of man. O good lover of man and lord of all creation, 25 
 grant us the forgiveness of our sins, bless us and purify us and 
 free us and set us loose and loose all thy people and here he shall 
 mention those lately departed, and fill us with the fear of thy name and 
 stablish us to do thine holy will, o good: for thou art our God 
 and our Saviour and to thee is fitting the glory and the praise 30 
 with thy good heavenly Father and the Holy Ghost the life- 
 giver who is coequal with thee both now and ever and world 
 without end 
 
 May thy servants who have ministered on this day, the 
 presbyter benediction towards the presbyter, and the deacon benediction 35 
 towards the deacons, and the priests benediction, and all the people and 
 mine own neediness also, I thy poor servant benediction towards 
 
206 The Egyptian Rite 
 
 himself be absolved out of the mouth of the holy Trinity the 
 Father and the Son and the Holy Ghost and out of the mouth 
 of the one holy catholic and apostolic church, and out of the 
 mouth of the xv prophets and out of the mouth of the xij 
 5 apostles and out of the mouth of the lxxij disciples and out of 
 the mouth of the divine and evangelist Mark the apostle and 
 martyr and out of the mouth of the archpopes S. Severus 
 and S. Dioscorus and S. John Chrysostom and S. Cyril and 
 S. Gregory and S. Basil, out of the mouth of the cccxviij 
 10 orthodox that assembled in Nicaea and the cl in Constantinople 
 and the cc in Ephesus and out of the mouth of the honoured 
 father the archpope abba /ohn and our blessed pope abba 
 Sinoda and out of the mouth of me also thy sinful and feeble 
 servant. May they be absolved out of the mouth of our lady 
 15 Mary parent of God, the new loom. For awful and full of 
 glory is thy name, o holy Trinity, Father and Son and Holy 
 Ghost, both now and ever and world without end. Amen. 
 
 The deacon shall say 
 For peaceable holiness we beseech, that the Lord make us 
 20 peaceable by his own lovingkindness 
 The people shall say at each pause 
 Amen. Kiralayéson. Lord have mercy upon us 
 For our faith we beseech, that the Lord would grant us to be 
 wellpleasing, to keep the faith in purity 
 25 For our congregation we beseech, that the Lord would keep us 
 unto the end in the fellowship of the Holy Ghost 
 For the patience of souls we beseech, that the Lord vouchsafe 
 us the perfection of patience in all our tribulation 
 For the holy prophets we beseech, that the Lord number us 
 30 with them 
 For the holy apostles we beseech, that the Lord grant us to 
 be wellpleasing even as they were wellpleasing and 
 apportion unto us a lot with them 
 For the holy martyrs we beseech, that the Lord grant us to 
 35 perfect the same conversation 
 For our archpope abba Matthew and our blessed pope abba 
 Sinoda we beseech, that the Lord grant them unto us long 
 
The Liturgy of the Abyssinian Facobites 207 
 
 time, that with understanding they rightly speak the word 
 of faith in purity without spot for that they are the guardians 
 of the church 
 
 For the presbyters we beseech, that the Lord never take from 
 them the spirit of priesthood, the zeal and fear of him 5 
 unto the end and that he vouchsafe them <the fruit of) 
 their labour 
 
 For the deacons we beseech, that the Lord grant them to run 
 a perfect course and to draw nigh unto their work in 
 holiness and that he remember their love 10 
 
 For the subdeacons and the anagnosts and the singers we 
 beseech, that the Lord grant them to perfect the zeal of 
 their faith 
 
 For the widows and the celibates we beseech, that the Lord 
 hear their prayer and vouchsafe them abundantly in their 15 
 hearts the grace of the Holy Ghost and accept their labour 
 
 For the virgins we beseech, that the Lord grant them the crown 
 of virginity and that they be unto the Lord children and 
 daughters and that he accept their labour 
 
 For the ascetics we beseech, that the Lord grant them to receive 20 
 their reward through abstinence 
 
 For the laity and faithful men we beseech, that the Lord grant 
 them a share in the washing away of sin and seal them 
 with the seal of sanctification 
 
 For our king john we beseech, that the Lord vouchsafe him 25 
 much peace in his days 
 
 For the judges and those who are in authority we beseech, that 
 the Lord give them wisdom and the fear of him 
 
 For all the world we beseech, that the Lord prevent the thought 
 thereof and put into the mind of all and each to desire that 30 
 which is good and expedient 
 
 For them that travel by sea or in the desert we beseech, that 
 the Lord guide them with a merciful right hand 
 
 For the excommunicate we beseech, that the Lord grant them 
 patience and wholesome discipline and vouchsafe that their 35 
 labour be perfected 
 
 For the sad and sorrowful we beseech, that the Lord give them 
 perfect consolation 
 
208 The Egyptian Rite 
 
 For the hungry and thirsty we beseech, that the Lord give them 
 their daily food 
 For prisoners we beseech, that the Lord loose them from their 
 bonds 
 5 For captives we beseech, that the Lord restore them to their 
 country in peace 
 For those of the christian congregation who are fallen asleep 
 we beseech, that the Lord vouchsafe them a place of rest 
 For the sick and suffering we beseech, that the Lord heal them 
 10 speedily and send upon them LOVINGKINDNESS AND MERCY 
 For those of our fathers and our brothers and our sisters who 
 have trespassed we beseech, that the Lord cherish not 
 anger against them but grant them rest and relief from his 
 wrath 
 15 For the rains we beseech, that the Lord send rain on the place 
 that needeth it 
 For the waters of the rivers we beseech, that the Lord fill them 
 with water of life unto due measure and limit 
 For the fruit of the earth we beseech, that the Lord give to the 
 20 earth her fruit for sowing and for harvest 
 And all of us who ask and beseech in prayer may he clothe with 
 the spirit of peace and vouchsafe us to draw nigh and ask 
 the Lord that he hear and accept 
 Let us therefore rise up in the Holy Ghost that we may have 
 25 knowledge and grow in his grace and glory in his name 
 and be BUILT UP UPON THE FOUNDATION OF THE PROPHETS 
 AND APOSTLES 
 Let us draw nigh and ask the Lord that he hear and accept our 
 prayer 
 30 For our thanksgiving we beseech, that the Lord write our 
 petition IN THE BOOK OF LIFE and the eternal God 
 remember us in the restingplace of saints in his own light 
 For those of our brethren and sisters who lag behind we 
 beseech, that the Lord grant them to have a fervent desire 
 35 and turn away from them the bondage of this world and 
 give them a good conscience and love and good hope 
 For the sake of the body and blood of the Son of God so be it, 
 
 so be it. 
 And then the people shall stand up. 
 
The Liturgy of the Abyssinian Facobites 209 
 
 «MASS OF THE CATECHUMENS) 
 
 (THE CENSING) 
 
 And the priest shall take grains of incense in his right hand and the censer in the 
 left, and if there be a pope present he shall bring unto him the incense and the censer 
 to bless them, and tf there be no pope present he shall bless them himself, making 5 
 
 mention of the current year of grace and of the beginning of night and day 
 
 And the priest shall say this 
 
 I pray and beseech thee, o Lord our God, as thou wast well- 
 pleased with the offering of Abel thy beloved and the oblation 
 of Enoch and of Noah and the incense of Aaron and Samuel 
 and Zacharias: in like manner accept from us this incense as 
 a sweetsmelling savour for the remission of our sins and forgive 
 all thy people their trespass: for thou art merciful and to thee 
 glory is fitting with thine only Son and the Holy Ghost both 
 now and ever and world without end. Amen 15 
 
 and then he shall cast the incense saying 
 Blessed be the Lord the almighty Father 
 The people shall say 
 
 ο 
 
 Amen 
 The assistant shali say 20 
 
 And blessed be the only Son our Lord Jesus Christ 
 who was made man of Mary the holy virgin for our salvation 
 The priest shall say 
 And blessed be the Holy Ghost the Paraclete 
 who strengtheneth us all 25 
 
 Glory and honour be to the Holy Trinity 
 the Father and the Son and the Holy Ghost 
 both now and ever and world without end. Amen 
 
 I WILL OFFER UNTO THEE INCENSE WITH RAMS: ALL THY 
 GARMENTS SMELL OF MYRRH ALOES AND CASSIA: LET MY 30 
 PRAYER BE SET FORTH IN THY SIGHT AS THE INCENSE 
 
 Yet again we offer unto thee this incense for the remission of 
 my sins and the trespass of thy people 
 
 For blessed and full of glory is thine holy name, Father and 
 Son and Holy Ghost, both now and ever and world without 35 
 end. Amen 
 
 Ρ 
 
eat 
 
 Io 
 
 ~ 
 σι 
 
 20 
 
 ao 
 
 210 The Egyptian Rite 
 
 Lauds of the angels singing in the highest 
 Halleluia to the Father: halleluia to the Son: 
 halleluia to the Holy Ghost 
 Worship we the Father: worship we the Son: 
 worship we the Holy Ghost 
 three in one and one in three 
 
 Prayer of the Incense 
 
 O eternal God, THE FIRST AND THE LAST, which hath neither 
 beginning nor end, which is GREAT IN his COUNSEL and MIGHTY 
 tN 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 dwelling- 
 
 place 
 and here he shall compass the tabot three times saying 
 
 We pray thee, o Lord, and beseech thee that thou remember 
 the one holy apostolic church which reacheth from one end of 
 
 the world to the other 
 The deacon shall say 
 
 Pray for the peace of the church, one holy apostolic orthodox 
 in the Lord 
 
 The priest shall say 
 Remember, ο Lord, the honoured father our archpope abba 
 Matthew and our blessed pope abba Sznoda@ and all orthodox 
 bishops presbyters and deacons. And if he (the archpope) be entered into 
 vest he shall say Rest, o Lord, the soul of our father the archpope 
 abba V and make him to dwell in the kingdom of heaven with 
 the righteous: seat for us on his throne in his stead a Goop 
 SHEPHERD and let us not be LIKE a flock HAVING NO SHEPHERD 
 and let not the ravenous wolf make ravin of us nor alien folk 
 that are contrary to us reproach us 
 The deacon shall say 
 Pray for our archpope abba Matthew and for our blessed pope 
 abba Simoda and for all orthodox bishops presbyters and 
 deacons 
 
The Liturgy of the Abyssinian Facobites 211 
 
 The priest shall say 
 Remember, Lord, our congregation, bless them and make 
 them to be neither separated nor estranged: make them an 
 house of prayer, an house of purity and an house of blessing : 
 
 vouchsafe it, Lord, unto us thy servants and to them that shall : 
 
 come after us, unto eternal days vouchsafe it 
 
 The deacon shall say 
 Pray for our congregation which is the keeping of us all 
 
 The priest shall say 
 
 Arise, Lorp my Gop, AND LET THINE ENEMIES BE SCATTERED 
 
 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. 
 
 The deacon shall say 
 
 Stand up 
 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 on every great day and on the first day of the week 
 Worship we 
 the people shall say 
 the Father and the Son and the Holy Ghost three in one 
 The priest shall say 
 Peace be unto thee 
 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 
 JE Be 
 
 ur 
 
 20 
 
 ua 
 
212 The Egyptian Rite 
 
 The priest shall say 
 Thou art 
 
 the people shall say 
 THE GOLDEN CENSER which didst bear the live coal of fire. 
 Blessed is he that receiveth out of the sanctuary him that 
 forgiveth sin and blotteth out error, who is God’s Word that 
 was made man of thee, who offered himself to his Father for 
 
 incense and an ACCEPTABLE OFFERING 
 
 We worship thee, Christ, with thy good heavenly Father and 
 10 thine Holy Spirit the lifegiver, for thou didst come and save us. 
 
 σι 
 
 {THE LECTIONS) 
 (1. Epistle of 5. Paul) 
 The assistant shall say 
 
 Lord of knowledge, declarer of wisdom who hast revealed to 
 us what was hidden in the depth of darkness, giver of a word of 
 gladness to them that proclaim the greatness of thy power: 
 thou it was that after thy great goodness didst call Paul ΗΟ 
 WAS BEFORE A PERSECUTOR and didst make him a CHOSEN 
 VESSEL and wast wellpleased with him that he should become 
 20 an apostle and a PREACHER OF THE GOSPEL OF thy KINGDOM, 
 a summoner thereunto, o Christ our God. Thou art a lover of 
 man, o good: vouchsafe us a mind without distraction and 
 a pure understanding that departeth not from thee, that we 
 may both perceive and know how great is thine holy teaching 
 which is now read to us out of him: and as he was like unto 
 thee, o prince of life, so make us also meet to be like unto him 
 in deed and in faith and to praise thine holy name and glory 
 in thy precious cross at all times: for thine is the kingdom, the 
 might, the majesty and the sovereignty, the honour and the 
 30 glory world without end. Amen. 
 
 a] 
 or 
 
 τω 
 or 
 
 The deacon shall say going forth 
 Every one THAT LOVETH NOT OUR Lorp and our God and our 
 Saviour Jesus Christ and believeth not in his birth of 
 Mary the holy virgin, in the *twofold@ ark of the Holy 
 Ghost, until HIS COMING again, as saith Paul, LET HIM BE 
 ANATHEMA 
 
 τω 
 σι 
 
 © or second. 
 
The Liturgy of the Abyssinian Facobites 213 
 
 and then he shall read the Epistle of Paul 
 {THIS ΝΘ ΑΞ ἘΉΑΌ TING AEE SAS MT DIASYSS) Geet νὸν νος TO THE 
 KNOWLEDGE OF THE TRUTH. 2 7177. 111 1-7}. 
 And then the priest while censing shall say to the presbyter 
 Accept me, o my father presbyter 
 
 ur 
 
 And he too shall answer him saying 
 
 The Lord accept thine oblation and smell the savour of thine incense as he did 
 accept the oblation of Melchizedek and the incense of Aaron and Zacharias. 
 
 And after this he shall lay his hand upon the deacons and say the blessing of 
 Paul: and then over the people he shall say 10 
 
 The Lord bless 
 And this, going round to the several doors 
 Glory and honour to the holy Trinity the Father and the Son 
 and the Holy Ghost both now and ever and world without end. 
 
 Amen 15 
 and then he shall say 
 
 O Lord our God, who of old didst make the wall of Jericho 
 to fall down by the hand of Joshua thy servant: in like sort 
 now make the wall of the sin of these thy servants and thine 
 handmaids to fall down by the hand of me thy servant 20 
 
 and then turning back he shall offer incense upon the altar saying 
 
 O accepter of penitence and remitter of sin, Jesus Christ, 
 remit my sin and the sin of all thy people: accept the penitence 
 of these thy servants and thine handmaids and make the light of 
 thy grace to shine upon them for thine holy NAme’s sake By 25 
 WHICH We ARE CALLED: through whom to thee with him and 
 the Holy Ghost be glory and dominion both now and ever and 
 world without end. Amen. 
 
 The deacon entering after the reading of Paul shall say 
 The blessing of the Father and the bounty of the Son and the 30 
 gift of the Holy Ghost who came down upon the apostles 
 in the upper room of holy Sion, in like sort come down 
 and be multiplied upon us. Amen 
 The people shall say 
 
 Holy apostle Paul, goodly messenger, healer of the sick, thou 35 
 hast received the crown: pray and intercede for us: cause our 
 souls to be saved in the multitude of his lovingkindness and his 
 
 mercy for his holy name’s sake. 
 
© 
 on 
 
 214 The Egyptian Rite 
 
 (2. The Catholic Epistle) 
 
 The deacon shall say 
 
 Stand up for prayer 
 The people shall say 
 
 Lord have mercy upon us 
 The priest shall say 
 
 Peace be unto you all 
 The people shall say 
 With thy spirit 
 The priest shall say 
 O eternal God, THE FIRST AND THE LAST, which hath neither 
 beginning nor end, he that is GREAT IN his COUNSEL and MIGHTY 
 ΙΝ his work and wise in his purpose, who is in all things: we 
 pray thee, Lord, and beseech thee that thou be with us in this 
 hour: make thy face to shine upon us and abide with us in the 
 midst of us: purify our hearts and sanctify our souls and remit 
 our sin which we have done with our will or without our will: 
 make us, Lord, to offer unto thee a pure oblation, a reasonable 
 offering and spiritual incense: let it enter into the holy temple 
 of thine holiness: through thine only Son our Lord through 
 whom to thee with him and with the Holy Ghost be glory and 
 dominion both now and ever and world without end. Amen. 
 
 The subdeacon going out shall say 
 
 The word from the Epistle of {James} disciple and apostle of 
 our Lord Jesus Christ. His prayer and his blessing be with 
 us. Amen 
 
 (GO-TO NOW, VE RICH MEN. Ss. τ UNTO THE COMING OF 
 THE Lorp’ S. /ames v 1-7} 
 and after reading when he goeth in he shall say 
 
 O my brethren, LOVE NOT THE WORLD NEITHER THE THINGS 
 THAT ARE IN THE WORLD: FOR ALL THAT IS IN THE WORLD, 
 THE LUST OF THE FLESH AND THE LUST OF THE EYES AND THE 
 PRIDE OF LIFE, IS NOT OF THE FATHER BUT IS OF THE WORLD: 
 AND THE WORLD PASSETH AWAY AND THE LUST THEREOF, for 
 all is passing, BUT HE THAT DOETH THE goodpleasure or Gop 
 ABIDETH FOR EVER 
 
The Liturgy of the Abyssinian FYacosites 21 5 
 
 The people shall say 
 
 Holy consubstantial Trinity, preserve our congregation for 
 thine holy elect disciples’ sake: comfort us in thy loving- 
 kindness for thine holy name’s sake. 
 
 (3. The Acts of the Apostles) 
 The deacon shall say 
 Stand up for prayer 
 The people shall say 
 Lord have mercy upon us 
 The priest shall say 
 Peace be unto you all 
 The people shall say 
 With thy spirit 
 The priest shall say 
 
 Our Lord and our God, thou it was that didst reveal to thine 
 holy apostles the mystery of the glorious gospel of thy Messiah 
 and didst give them the great and immeasurable cirt that is oF 
 thy Grace and didst send them to proclaim in all the ends of the 
 world the inscrutable riches of thy grace through thy mercy : 
 
 we pray thee also and beseech thee, our Lord and our God, >» 
 
 that thou wouldest make us meet for AN INHERITANCE and A PoR- 
 TION with them that we may walk in their ways and follow 
 in their footsteps: and vouchsafe us at all times to imitate them 
 and to continue in their love and to have fellowship with them 
 in their labour in godliness: and do thou keep thine holy 
 church benediction which thou hast founded by their means and 
 bless benediction the sheep of thy flock and increase this VINE 
 benediction Which thou hast PLANTED with THY RIGHT HAND: 
 through Jesus Christ our Lord through whom to thee with him 
 and with the Holy Ghost be glory and dominion both now and 
 ever and world without end. Amen. 
 The assistant presbyter shall say 
 
 A pure fountain which is from the pure fountains of the law, 
 to wit the history of the Acts of the pure Apostles. The 
 blessing of their prayer be with us. Amen 
 
 “σι 
 
 15 
 
 D 
 “Ὁ 
 
 39 
 
 35) 
 
sm 
 
 320 
 
 3 
 
 “γι 
 
 216 The Egyptian Rite 
 
 ‘Now AS SOONMAS HIG WAS SDA τ τὰ GREW AND MULTIPLIED 
 
 Acts xit 18-24} 
 and after reading he shall say 
 
 Full and great and exalted is the word of the Lord and it 
 hath increased in his holy church and many are they that 
 believe in our Lord Jesus Christ to whom be glory world 
 without end. Amen 
 
 The people shall say 
 Hoty HOLY HOLy art thou, God the Father almighty 
 Hoty HOLY HOLy art thou, only Son 
 which art the living Word of the Father 
 Hoty HOLy HOLy art thou, Holy Ghost 
 which knowest all things. 
 
 {The Incense and the Trisagion) 
 And then the priest shall cast the incense saying 
 
 Glory and honour be to the holy Trinity the Father and the 
 Son and the Holy Ghost both now and ever and world without 
 end. Amen 
 
 and then the priest shall say this prayer following, standing before the altar 
 
 Lord our God who didst accept the sacrifice of our father 
 Abraham and in the stead of Isaac didst prepare and send 
 down to him a ram for his ransom: even so, o our Lord, 
 accept from us our oblation and this savour of our incense 
 and send unto us from on high in recompense thereof the 
 
 ;Tiches of thy lovingkindness and thy mercy that we may 
 
 become pure from all illsavour of our sins and make us meet 
 to minister before thy glorious purity, o lover of man, IN 
 RIGHTEOUSNESS AND IN PURITY all the days of our life in joy 
 and in rejoicing 
 and then he shall say 
 We pray thee, o Lord, and beseech thee that thou remember 
 as before (pp. 210 sq.) 
 The priest shall say 
 Hail, o thou of whom we ask salvation, o holy praiseful ever- 
 virgin parent of God, mother of Christ : offer up our prayer on 
 high to thy beloved Son that he forgive us our sins 
 Hail, o thou who barest for us the very light of righteousness, 
 even Christ our God: o virgin pure, plead for us unto our Lord 
 that he show mercy unto our souls and forgive us our sins 
 
 - 
 
The Liturgy of the Abyssinian Facobites 217 
 
 Hail, o virgin pure, Mary holy parent of God, very pleader 
 for the race of mankind, plead for us before Christ thy Son, that 
 he vouchsafe us remission of our sins 
 
 Hail, o virgin pure, very queen: hail, o pride of our kind: 
 hail, o thou that barest for us Emmanuel: we pray thee that 
 thou remember us, 0 very mediatress, before our Lord Jesus 
 that he forgive us our sins. 
 
 And then the priests shall go forth outside of the veil and shall chant saying 
 
 This is the time of blessing, this is the time of choice incense, 
 the time of the praise of our Saviour, lover of man, Christ. 
 The incense is Mary: the incense is he who was in her womb 
 which is fragrant: the incense is he whom she bare: he came 
 and saved us, the fragrant ointment Jesus Christ. O come let 
 us worship him and keep his commandments that he forgive us 
 our sins 
 
 To Michael was given mercy, and gladtidings to Gabriel 
 and a heavenly gift to Mary virgin. To David was given 
 understanding, and wisdom to Solomon and an horn of 
 oil to Samuel, for he was the anointer of kings. To our 
 father Peter were given the keys, and virginity to John 
 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- 
 beloved Son 
 
 To Moses was given the law, and the priesthood to 
 Aaron: to Zacharias the priest was given the choice 
 incense. They made the tabernacle of the testimony 
 according to the word of the Lord and Aaron the priest in 
 the midst thereof made the choice incense to go up 
 
 The seraphin worship him and the cherubin glorify him: 
 they cry saying HoLy HoLy HOoLy 15 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. 
 
 5 
 
 Ιο 
 
 ΠῚ 
 
 20 
 
 γ) 5 
 ae 
 
 : 
 20 
 
σι 
 
 σι 
 
 218 The Egyptian Rite 
 
 In the tone of araray 
 
 Hoty God, Hoty mighty, HoLy living immortal 
 ®/who was born of Mary the holy virgin, 
 have mercy upon us, o Lord 
 Hoty God, HoLy mighty, HoLy living immortal 
 who was baptized in Jordan and was hung on the 
 tree of the cross, 
 have mercy upon us, o Lord 
 Hoty God, HoLy mighty, HoLy living immortal 
 who rose from the dead the third day, 
 ascended with glory into heaven and sat down at the right 
 hand of his Father, 
 shall come again with glory to judge the quick and the dead, 
 have mercy upon us, o Lord 
 Glory be to the Father, glory be to the Son, 
 glory be to the Holy Ghost 
 both now and ever and world without end 
 Amen and amen: so be it, so be [1] ἃ. 
 
 And after finishing this they shall say 
 O holy Trinity, pity us: o holy Trinity, spare us: 
 o holy Trinity, have mercy upon us. 
 
 The priest shall say 
 
 Hai, o Mary, FULL OF GRACE 
 the people shall say 
 
 THE LoRD IS WITH THEE 
 The priest shall say 
 BLESSED ART THOU AMONG WOMEN 
 the people shall say 
 AND BLESSED IS THE FRUIT OF THY WOMB 
 The priest shall say 
 Pray and intercede for us with thy beloved Son 
 
 the people shall say 
 
 that he forgive us our sins. 
 
 And then he shall bless the chanting priests each in his turn. 
 
 a unto the end thereof A. 
 
The Liturgy of the Abyssinian Facobites 219 
 
 The priest shall say 
 
 Glory and honour to the holy Trinity, the Father and the 
 Son and the Holy Ghost, now and ever and world without end. 
 
 (4. The Gospel) 
 The deacon shall say 
 Stand up for prayer 
 The people shall say 
 Lord have mercy upon us 
 The priest shall say 
 Peace be unto you all us 
 The people shall say 
 With thy spirit 
 The priest shall say 
 Lord Lord Jesus Christ our God, who saidst to thine holy 
 disciples and thy pure apostles MaANy PROPHETS AND 15 
 RIGHTEOUS MEN HAVE DESIRED TO SEE THE THINGS WHICH YE 
 SEE AND HAVE NOT SEEN THEM and have desired TO HEAR THE 
 THINGS WHICH YE HEAR AND HAVE NOT HEARD THEM: AND 
 BLESSED ARE YOUR EYES that have SEEN AND YOUR EARS that 
 have HEARD: like them do thou make us also meet to hear 20 
 and to do the word of thine holy gospel through the prayer 
 of the saints 
 
 ur 
 
 The deacon shall say 
 Pray on account of the holy Gospel 
 The priest shall say 
 
 τ᾿ 
 σι 
 
 Remember again, Lord, them that have bidden us to remem- 
 ber them in the time of our prayer and our supplication 
 wherewith we make request of thee, o Lord our God. Give 
 rest to them that have fallen asleep before us: heal speedily 
 them that are sick: for thou art the life of us all and the hope : 
 of us all and the deliverer of us all and the raiser up of us all 
 and to thee we send thanksgiving unto highest heaven world 
 without end. 
 
 ῷ 
 ῳ 
 
 The deacon shall speak before the Gospel signifying what he ts going to proclaim 
 on the several days. a5 
 
 The priest shall cast the incense once as before and after that he shall say 
 this following 
 
 And the Lord most high BLEss us all and sanctify us wiTH 
 
220 The Egyptian Rite 
 
 ALL SPIRITUAL BLESSING and make our entry into his holy 
 church to be joined with (the entry of) his holy angels who 
 chant unto him with fear and with trembling and glorify him at 
 all times and all hours world without end 
 
 5 And then the priest shall compass the tabot once with the taper before him and the 
 Gospel behind him and making the sign of the cross with the censer towards the 
 Gospel he shall say 
 
 Blessed be the Lord the Father almighty 
 The assistant shall say 
 10 Give thanks unto the Father 
 The priest shall say 
 And blessed be the only Son our Lord Jesus Christ 
 The assistant shall say 
 Give thanks unto the Son 
 5 The priest shall say 
 And blessed be the Holy Ghost the Paraclete 
 The assistant shall say 
 
 Give thanks unto the Holy Ghost. 
 
 The deacon shall say 
 20 Stand up and hearken to the holy Gospel, the message of 
 our Lord and our Saviour Jesus Christ 
 The priest shall say 
 The holy Gospel which {Luke} preached, the word of the 
 Son of God 
 25 The people shall say 
 Glory be to thee, Christ my Lord and my God, at all times 
 Δί MAGNIFY THE LorRD ouUR GOD AND FALL DOWN BEFORE 
 HIS FOOTSTOOL: FOR HE IS HOLY Ps. xeix 58 
 
 The assistant priest shall say in a low voice 
 30 O FAR FROM ANGER AND ABUNDANT IN MERCY AND RIGHTEOUS 
 indeed, receive our prayer and our supplication and our 
 
 ® The proper is given in the Lectionary. The Liturgy has: SING WE MERRILY 
 UNTO GOD OUR STRENGTH: MAKE A CHEERFUL NOISE UNTO THE GOD OF JACOB. 
 TAKE THE PSALM, BRING HITHER THE TABRET: THE MERRY HARP WITH THE 
 Lute. Jn Lent (instead of Sing we merrily D E| In the gospel thou hast shown 
 us the way and in the prophets thou hast comforted us. O thou who hast 
 brought us nigh unto thyself, glory be tothee. [And they shall kiss the Gospel 
 by their several ranks FE}. 
 
The Liturgy of the Abyssinian FYacobites 221 
 
 humility and our penitence and our confession toward thine 
 ark and thine holy altar heavenly stainless and spotless : make 
 us meet to hear the word of thine holy gospel and to keep thy 
 commandments and thy testimony, and bless us that we may 
 bear fruit, for one thirtyfold and sixtyfold and an hundredfold 
 Remember, Lord, the sick of thy people: visit them in thy 
 lovingkindness and heal them. Remember, Lord, our fathers 
 and our brethren who are gone to sojourn abroad: bring them 
 back to their dwellingplace in safety and peace. Remember, 
 Lord, the downcoming of the rains and the waters of the 
 rivers: bless them. Remember, Lord, the seed and the fruit 
 of the fields: make them abundant. Remember, Lord, the 
 sweetness of the airs and the fruits of the earth: bless them. 
 Remember, Lord, the safety of man and of beast. Remember, 
 Lord, the safety of thine own holy church and of all orthodox 
 cities and countries. Remember, Lord, our king /Johz lover of 
 God and keep him in peace and health. Remember, Lord, our 
 fathers and our brethren who have fallen asleep and are gone 
 to their rest in the orthodox faith: give them rest. Remember, 
 Lord, them that have presented unto thee this incense and 
 oblation ®and those also for whom Pthey? offered and those 
 who “brought ὁ 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. 
 Remember, Lord, the afflicted and distressed. Remember, 
 Lord, the catechumens of thy people and teach them and 
 stablish them in the right faith: banish from their heart all 
 remains of idolatry: stablish in their heart thy law and the 
 fear of thee, thy commandment and thy righteousness and 
 thine ordinance: grant them to KNOW THE CERTAINTY OF THE 
 word WHEREIN THEY HAVE BEEN INSTRUCTED and when they 
 have been instructed make them all meet for the new birth 
 and for the remission of their sin and prepare them to be an 
 
 on 
 
 wu 
 
 te 
 σι 
 
 ark for thine Holy Spirit: through the grace and lovingkind- 35 
 
 ness of thine only Son, lover of man, our Lord and our God 
 
 » —and those also for whom they offered D, 
 bthey El AB: ¢ DE; corrupt in AB. 
 
τὸ οἱ 
 
 οι 
 
 20 
 
 bo 
 cr 
 
 222 The Egyptian Rite 
 
 and our Saviour Jesus Christ, through whom to thee with him 
 and with the Holy Ghost the lifegiver who is coequal with thee 
 in godhead *glory and honour and majesty are fitting? both 
 now and ever and world without end. Amen. 
 
 The priest that reads the Gospel shall say 
 
 Bless, Lord, through the Gospel of | Luke} the disciple and 
 apostle of our Lord Jesus Christ the Son of the living God: 
 to him be glory continually world without end. Amen 
 
 and then the priest shall read the Gospel 
 {THE SAME DAY THERE CAME...... AGAIN TO THESE THINGS 
 S. Luke xtit 31-x1v 6} 
 When the Gospel is read the priest shall say at the end of each Gospel 
 distinguishing the several Gospels 
 
 Luke's IT 15 EASIER FOR HEAVEN AND EARTH TO PASS THAN 
 FOR ONE TITTLE OF THE LAW and the prophets To FAIL, said 
 the Lord to his disciples » 
 
 The people shall say at each Gospel in tone as follows 
 
 Luke's WHO IS LIKE UNTO THEE, 0 LORD, AMONG THE GODS? 
 Thou it is that DorstT wonpDERS: 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 
 didst come and save us. For this cause we glorify thee saying 
 Biessed art thou, our Lord Jesus Christ, for thou didst come 
 and save us °¢. 
 
 The deacon shall say 
 Go forth, ye catechumens. 
 
 * CE: wanting in ABD. 
 
 » The forms for the other Gospels are given in the text thus: Matthew's 
 HEAVEN AND EARTH SHALL PASS AWAY BUT MY WORD SHALL NOT PASS AWAY, 
 said the Lord to his disciples. Mark's He THAT HATH EARS TO HEAR LET HIM 
 HEAR. John’s HE THAT BELIEVETH ON THE SON HATH EVERLASTING LIFE. 
 
 © The responses for the other Gospels are : Matthew's We believe in the very 
 Father and we believe in the very Son and we believe in the very Holy Ghost : 
 we verily believe in their Trinity. Mark’s And they, the cherubin and seraphin, 
 offer up glory to him saying Hoty Hoty HOLy art thou, Lord, the Father and 
 the Son and the Holy Ghost. John’s IN THE BEGINNING WAS THE WORD: THE 
 Worpv was the Word of Gop: tHE WorRD WAS MADE FLESH AND DWELT AMONG 
 US AND WE BEHELD HIS GLORY, THE GLORY AS OF THE ONLYBEGOTTEN OF HIS 
 FaTHER: the living Word of the Father and the lifegiving Word, the Word of 
 God, rose again and his flesh was not corrupted. 
 
The Liturgy of the Abyssinian Facobrtes 
 
 No 
 ho 
 ioe) 
 
 «MASS OF THE FAITHFUL) 
 
 (THE PRAYERS) 
 (The deacon) 
 Stand up for prayer 
 The people shall say 5 
 Lord have mercy upon us 
 The priest shall say 
 Peace be to you all 
 The people shall say 
 With thy spirit 10 
 The priest shall say 
 Again let us beseech the almighty Lord the Father of the 
 Lord and our Saviour Jesus Christ. We ask and entreat of 
 thy goodness, o lover of man: remember, Lord, the peace of 
 the church holy one apostolic which reacheth from one end 13 
 of the world to the other 
 The deacon shall say 
 
 Pray for the peace of the one holy apostolic church orthodox 
 in the Lord 
 
 The priest shall say 20 
 All the people and all the flocks bless thou: the peace that is 
 from heaven send thou into the hearts of us all and the peace 
 of our life vouchsafe us therein. Vouchsafe peace to our king 
 John, to his palace and to his armies and to his princes and to 
 his nobles and to the multitude of our neighbours at home and 2; 
 abroad : adorn them with all peace. O KING OF PEACE, GIVE US 
 PEACE FOR THOU HAST GIVEN US ALL THINGS: POSSESS US, 
 o Lorn, and requite us, FOR BESIDE THEE WE KNOW NONE 
 OTHER : WE MAKE MENTION OF THINE holy NAME and call upon 
 it that our soul may live through the Holy Ghost and that the 30 
 death of sin have not dominion over us thy servants and all 
 thy people 
 
 The people shall say 
 
 - πῖπ ὺ - 
 
 The deacon shall say 35 
 
 Stand up for prayer 
 
224 The Egyptian Rite 
 
 The people shall say 
 Lord have mercy upon us 
 The priest shall say 
 Peace be unto you all 
 5 The people shall say 
 With thy spirit 
 The priest shall say 
 And again let us beseech the almighty Lord the Father of 
 the Lord and our Saviour Jesus Christ for the blessed pope 
 το abba Matthew that he truly preserve him to us for many years 
 and in peaceful days to fulfil the office of the priesthood which 
 thcu hast committed unto him. The Lord our God who is rich 
 in grace vouchsafe it 
 The deacon shali say 
 15 Pray for our archpope abba Matthew lord archbishop of the 
 great city of Alexandria and for the head of the city of our 
 fathers the blessed pope abba Szmoda and all orthodox 
 bishops presbyters and deacons 
 The priest shall say 
 20 Lord our God who art almighty, we pray and beseech thee for 
 our blessed pope abba Sznoda that thou truly preserve him for 
 many years in peaceful days fulfilling the office of the priest- 
 hood which thou hast committed unto him, with all orthodox 
 bishops presbyters and deacons and with all the entire congre- 
 25 gation of the one holy catholic church: and the prayer also 
 which he shall make on our behalf and on behalf of all thy 
 people do thou accept: open to him the treasurehouse of thy 
 blessing. Furthermore vouchsafe him abundantly the grace of 
 the Holy Ghost: pour upon him from heaven thy blessing that 
 30 he may bless thy people: and all his enemies visible and 
 invisible do thou subdue and BRUISE UNDER his FEET SHORTLY :! 
 but himself do thou still preserve unto us, unto thine holy church, 
 in thy priesthood: through thine only Son through whom to 
 thee with him and with the Holy Ghost be glory and dominion 
 35 both now and ever and world without end. Amen. 
 
 The deacon shall say 
 Stand up for prayer 
 
The Liturgy of the Abyssinian Facobites 225 
 
 The people shall say 
 Lord have mercy upon us 
 The priest shall say 
 
 Peace be unto you all 
 
 The people shall say 
 
 With thy spirit 
 
 The priest shall say 
 
 And again let us beseech the almighty Lord the Father of 
 the Lord and our Saviour Jesus Christ: we pray and implore 
 of thy goodness, o lover of man: remember, Lord, our congre- 
 gation: bless thou them 
 blessing with the figure of the sign of the cross 
 
 The deacon shall say* 
 Pray for this holy church and our congregation therein 
 
 The priest shall say 
 and make them to be to thee without hindrance and without 
 intermission doing thine holy and blessed will: an house 
 of prayer, an house of purity and an house of blessing 
 vouchsafe, Lord, unto us thy servants, and to them that 
 shall come after us unto eternal days vouchsafe it. And the 
 priest shall cense the altar saying ARISE, Lorp my Gop, AND LET 
 THINE ENEMIES BE SCATTERED AND LET all THEM THAT HATE 
 thine holy and blessed name FLEE BEFORE THEE: while speaking he 
 shall sign with the censer over the people and bow three times but let thy 
 people be blessed with blessings a thousand thousand and ten 
 thousand times ten thousand: through the grace and loving- 
 kindness of the lover of man thine only Son our Lord and our 
 God and our Saviour Jesus Christ through whom to thee with 
 him and with the Holy Ghost be glory and dominion both now 
 and ever and world without end. Amen. 
 
 {THE CREED) 
 The deacon shall say 
 
 Speak we all in the wisdom of the Lord 
 Answer ye the prayer of faith 
 
 ἃ End of f.43: the next folio (from here to p. 226 1.34) is misplaced and 
 bound up as f.52 in A. 
 
 Q 
 
 39 
 
nm 
 
 μι 
 Sj 
 
 20 
 
 226 The Egyptian Rite 
 
 The people shall say 
 
 We believe in one God the Lord the Father almighty, maker 
 of the heavens and the earth, the visible and the invisible. 
 And we believe in one Lord Jesus Christ the only Son of the 
 Father, who was with him BEFORE THE WORLD WAS CREATED, 
 light of light, God of very God, begotten not made, equal with the 
 Father in his godhead: by whom all things were made but 
 WITHOUT HIM WAS NOT ANYTHING MADE, neither in heaven nor 
 in earth: who for us men and for our salvation came down 
 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 
 
 5 heavens and sat down on the right hand of his Father: he shall 
 
 come again with glory to judge the quick and the dead and of 
 his kingdom there shall be no end. And we believe in the 
 Holy Ghost the Lord, the giver of life, who proceedeth from 
 the Father: we worship and glorify him with the Father and 
 the Son: who spake by the prophets. And we believe in one 
 holy church catholic apostolic and we believe in one baptism 
 for the remission of sin and we look for the resurrection of the 
 dead and the life to come world without end. Amen. 
 
 {THE LAVATORY) 
 And then he shall take away the covering of the paten with his hand. 
 And then the priest shall wash. 
 
 And after washing he shall say the following while he sprinkles water with the 
 moisture of his hand turning lis face to the west 
 
 If there be 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 
 the body and blood of Christ: I have nought to do with your 
 
 5 reception thereof: I am pure of your error, and your sin will 
 
 return upon your own head if ye receive not in purity. 
 
The Liturgy of the Abyssinian Facobites 227 
 
 (THE KISS OF PEACE) 
 The deacon shall say 
 Stand up for prayer 
 The people shall say 
 Lord have mercy upon us 5 
 The priest shall say 
 Peace be unto you all 
 The people shall say 
 With thy spirit 
 The priest shail say the prayer of the Kiss, of Basil ie) 
 Lorp great eternal, which FORMEDST MAN INCORRUPT, thou 
 didst abolish death, that CAME at first INTO THE WORLD THROUGH 
 ENVY OF Satan, by the advent of thy living Son our Lord and 
 our God and our Saviour Jesus Christ and didst fill all the 
 earth with thy peace which is from heaven, wherein the armies 15 
 of heaven glorify thee saying 
 GLory TO GOD IN HEAVEN AND ON EARTH PEACE, HIS 
 GOODWILL TOWARDS man 
 The people shall say in like manner: the priest shall say 
 O Lord, in thy goodwill fill our hearts and purify us from all 29 
 filthiness and from all *lasciviousness® and from all revenge and 
 envy and from all wrongdoing and from the remembrance of ill 
 which clothes with death. Make us all meet to SALUTE ONE 
 ANOTHER WITH AN HOLY KISS 
 The deacon shall say 
 Pray for perfect peace and love 
 
 τὸ 
 
 we 
 
 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 3° 
 The priest shall say 
 and to partake without condemnation of thine holy immortal 
 heavenly gift: through Jesus Christ our Lord through whom 
 to thee with him and with the Holy Ghost be glory and 
 dominion both now and ever and world without end. Amen. 35 
 
 ® DE: corrupt in AB. 
 Oz 
 
Io 
 
 The Egyptian Rite 
 
 «ANAPHORA) 
 
 (THE THANKSGIVING) 
 The priest shall say 
 THE LorD BE WITH YOU ALL 
 The people shall say 
 WITH THY SPIRIT 
 The priest shall say 
 Give ye thanks unto our God 
 The people shall say 
 It is right, it is MEET 
 The priest shall say 
 Lift up your hearts 
 The people shall say 
 We lift them up unto the Lord our God 
 The Keddasé of the Apostles 
 The priest shall say 
 
 WE GIVE THEE THANKS, 0 Lorp, in thy BELOVED Son the 
 
 Lord Jesus, whom IN THE LAST DAYS thou DIDST SEND unto us, 
 thy Son the saviour and REDEEMER, THE ANGEL OF thy COUNSEL, 
 
 20 who is the Word from thee and THROUGH WHOM thou MADEST 
 
 30 
 
 For 
 
 all things by thy will. 
 
 (THE INTERCESSION ) 
 
 The deacon shall say 
 the sake of our blessed and holy archpope abba Matthew 
 and the blessed pope abba Siznéda while they yet give thee 
 thanks in their prayer and in their supplication: Stephen 
 the protomartyr, Zacharias the priest and John the baptist, 
 and for the sake of all the saints and martyrs who have 
 gained their rest in the faith: Matthew and Mark, Luke 
 and John, the iv evangelists: Mary the parent of God: 
 hear us. For the sake of Peter and Andrew, James and 
 John, Philip and Bartholomew, Thomas and Matthew, 
 Thaddaeus and Nathanael and James the son of Alphaeus 
 and Matthias, the xij apostles: and James the apostle, 
 the brother of our Lord, the bishop of Jerusalem: Paul 
 
The Liturgy of the Abyssinian Facobites 229 
 
 Timothy Silas and Barnabas, Titus Philemon Clement, 
 the Ixxij disciples, the d companions, the cccxviij orthodox : 
 the prayers of them all come unto us# 
 And remember thou the catholic apostolic church in peace, 
 which was made by the precious blood of Christ 
 Remember thou all archpopes popes bishops presbyters and 
 deacons and all christian people. 
 
 The assistant presbyter shall say the prayer of benediction 
 
 O holy Trinity, Father and Son and Holy Ghost, bless thou 
 benediction thy people, christians beloved, with blessings heavenly 
 and earthly, and send upon us the grace of the Holy Ghost and 
 make the doors of thine holy church open unto us in mercy and 
 in faithfulness. Perfect unto us the faith of the Trinity unto 
 our last breath 
 
 O my master Jesus Christ, visit the sick of thy people: 
 heal them 
 
 And guide our fathers and our brethren who have gone forth 
 and are travelling abroad: bring them back to their dwelling- 
 place in peace and in health 
 
 Benediction Bless the airs of heaven and the rains and the fruits 
 of the earth of this year according to thy grace, and make joy 
 and gladness perpetual on the face of the earth and stablish 
 for us thy peace 
 
 Turn the heart of mighty kings to deal kindly with us alway. 
 Give favour to the elders of the church that are gathered in 
 thine holy church, to all, to each by their several names, in 
 the presence of powerful kings: lift them up 
 
 Rest the souls of our fathers and our brothers and our sisters 
 that have fallen asleep and gained their rest in the faith of 
 Christ : rest them 
 
 And bless benediction them that occupy themselves with the 
 incense and the oblation and the wine and the oil and the 
 chrism and the veils and the books of the lessons and the 
 vessels of the sanctuary, that Christ our God bring them to 
 the heavenly Jerusalem 
 
 And all them that are assembled with us to entreat for 
 
 a +4and with them do thou visit us B. 
 
 - 
 
 ϑ 
 
 τ᾿ 
 
 ie) 
 
 iS} 
 aT) 
 
 39 
 
 35 
 
on 
 
 25 
 
 35 
 
 230 The Egyptian Rite 
 
 mercy: Christ our God be propitious unto them: and all them 
 that give alms before thine awful throne, receive them 
 
 Lift up every straitened soul, them that are bound in chains 
 and them that are in exile and captivity and them that are held 
 in bitter bondage: our God, deliver them in the greatness of 
 thy mercy 
 
 And all them that have entrusted it to us to remember them : 
 Christ our God, remember them in thine heavenly kingdom. 
 O Lord, SAVE THY PEOPLE AND BLESS THINE HERITAGE : benediction 
 GOVERN THEM AND LIFT THEM UP FOR EVER and ever and keep 
 them in the right faith, in glory and honour all the days of their 
 life, and endue them with love that is exalted above all under- 
 standing and above all wisdom 
 
 By the intercession and by the supplication which the lady 
 of us all, thy parent the holy and immaculate Mary, maketh 
 on our behalf, and by the iv great luminaries, *holy Michael 
 and Gabriel, Raphael and Suriel, and by the iv incorporeal 
 creatures, the xx and iv priests of heaven, and our fathers 
 of exalted memory, Abraham Isaac and Jacob, and S. John 
 
 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 
 and S. Manadeléwos and S. Philotheus and 5. Cyriac and all 
 martyrs, and holy abba Nob virgin and martyr, singular valiant 
 and courting the battle, and my lord the great and righteous 
 father abba Antony and our holy fathers the iij Macarii and our 
 father abba Besoi and our father abba John Kama and our 
 father abba Pachomius and our father abba Barstimas 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 
 and good, and the angel of this blessed day: their blessing 
 and the grace of their help be with us world without end 
 
 O peaceful king of peace Jesus Christ, thy peace give us and 
 
 a —holy B. 
 
The Liturgy of the Abyssinian Facobites 231 
 
 confirm unto us thy peace and forgive us our sins and make us 
 worthy that we may go out and come in in peace. 
 
 {THE THANKSGIVING CONTINUED) 
 The priest shall say* 
 
 And for these and for them all, rest their soul and be propi- : 
 
 tious unto them, thou who sentest thy Son from heaven into 
 
 the bosom of the virgin 
 The deacon shall say 
 
 Ye that sit, stand up 
 The priest shall say 
 He was carried in the womb, WAS MADE FLESH and his birth was 
 revealed or THE Hoty Guost. Unto thee, before whom sTanp 
 THOUSAND THOUSANDS AND TEN THOUSAND TIMES TEN THOU- 
 SAND and the holy angels and archangels and thine honourable 
 creatures that have six wings, the seraphin and cherubin 
 The deacon shall say 
 Look to the east 
 The priest shall say 
 ἍΙΤΗ Two of their wings THEY COVER THEIR FACE, WITH 
 
 Two of their wings THEY COVER THEIR FEET, AND WITH TWO; 
 
 wings THEY FLY from end to ends of the world 
 
 The deacon shall say 
 
 Give we heed 
 
 The priest shall say 
 Continually therefore as they all hallow thee and praise, with 
 all them that hallow thee and praise thee, receive our hallowing 
 also which we utter unto thee: Hoty Hoty Hoty LorD oF 
 SABAOTH: the heavens and THE EARTH are wholly FULL of 
 THE HOLINESS OF thy GLORY 
 
 The deacon shall say 
 
 Answer ye 
 The people shall say 
 Hoty HoLy HOLY LoRD OF SABAOTH 
 the heavens and THE EARTH are wholly FULL of THE 
 HOLINESS OF thy GLORY 
 
 83. +1in a loud tone Ὁ. 
 . 
 
 “σι 
 
 30 
 
 35 
 
232 The Egyptian Rite 
 
 And here the priest shall sign first over himself and again over the people 
 and then also over the ministers 
 
 Truly the heavens and EARTH are FULL OF THE HOLINESS 
 ΟΕ 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. 
 Here the censing. We stretched out his hands to the passion, 
 suffering to save the sufferers that trust in thee: who was 
 delivered of his own will to the passion that he might aBoLISH 
 1o DEATH and burst the bond of Satan and trample on hades, 
 
 lead forth the saints, establish a covenant and make known 
 
 his resurrection. IN THE SAME NIGHT IN WHICH they BETRAYED 
 
 him HE TOOK BREAD 
 
 here he shall take it: the people shall say 
 
 on 
 
 15 We believe that this is true: we believe 
 the priest shall say 
 in his hands holy and blessed that were without spot: he 
 looked up To HEAVEN toward thee his Father benediction, HE 
 GAVE THANKS benediction, HE BLESSED benediction, AND BRAKE AND 
 20 GAVE IT TO HIS DISCIPLES he shall break it AND SAID UNTO THEM 
 TAKE, EAT: jointing THIS bread he shall bow himself IS MY BODY 
 pointing WHICH Is broken ror you for forgiveness of sin 
 The people shall say 
 
 Amen amen amen: we believe and confess: we praise thee, 
 25 our Lord and our God. This is true: we believe 
 The priest shall say 
 AND LIKEWISE he shail bless ALSO THE CUP, GIVING THANKS benediction, 
 he blessed it benediction, and hallowed it AND GAVE IT ΤῸ his 
 disciples AND SAID UNTO THEM Take, DRINK fointing THIS CUP: 
 30 MY BLOOD foimting IT IS he shall shake it, WHICH IS SHED for you 
 FOR THE remission OF SIN 
 The people shall say 
 Amen amen amen 
 The priest shall say 
 35 And as often as YE Do this MAKE YE MEMORIAL of ME 
 The people shall say 
 
 We suow thy peatH, Lorp, and thine holy resurrection: we 
 
The Liturgy of the Abyssinian Facobites 233 
 
 believe thine ascension: we praise thee and confess thee: we 
 supplicate thee and confess thee, o Lord our God. 
 
 {THE INVOCATION) 
 The priest shall say 
 
 Now also, Lord, remembering his death and his resurrection, 
 we confess thee and offer unto thee this bread pointing and this 
 cup, giving thanks unto thee: and thereby thou hast made us 
 meet to stand before thee and do thee priestly service. We pray 
 thee, Lord, and beseech thee that thou wouldest send the Holy 
 Ghost and power upon this bread fornting, and over this cup 
 pointing 
 
 The people shall say 
 Amen: Lord have mercy upon us, Lord have mercy upon us, 
 Lord be propitious unto us 
 The priest shall say 
 
 May he make it he shall bless the bread and the cup three times each the 
 body and blood of our Lord and our Saviour Jesus Christ for 
 ever and ever 
 
 The deacon shall say 
 With all the heart we beseech the Lord our God that he vouch- 
 
 safe unto us the good communion of the Holy Ghost 
 
 The people shall say 
 
 As it was, is and shall be unto generations of generations 
 world without end 
 He signs the body with the blood 
 
 Give it together unto all them that take of it, that it be unto 
 them for sanctification and for fulfilling with the Holy Ghost 
 and for confirming true faith that they may hailow and praise 
 thee and thy beloved Son Jesus Christ world without end. 
 
 Grant us to be united in thine Holy Spirit and heal us by : 
 
 this presphora that we may live in thee for ever world with- 
 
 out end 
 The people shall say 
 
 Amen: grant us 
 The priest shall say 
 
 BLESSED BE THE NAME OF THE LorpD and BLESSED BE HE 
 
 σι 
 
 iS) 
 σι 
 
234 The Egyptian Rite 
 
 THAT COMETH IN THE NAME OF THE Lorp and let the name 
 of his glory be blessed. So be it: so be it 
 
 Send the grace of the Holy Ghost upon us 
 
 The people shall say ®in like manner*. 
 
 σι 
 
 <THE LORD’S PRAYER) 
 The deacon shall say 
 
 Stand up for prayer 
 The people shall say 
 Lord have mercy upon us 
 io The priest shall say 
 
 Peace be to you all 
 The people shall say 
 With thy spirit 
 The priest shall say the prayer of the Fraction 
 15 And again we beseech the almighty Lord the Father of the 
 Lord and our Saviour Jesus Christ to grant us to take with 
 blessing of this holy mystery, to grant us confirmation and not 
 to condemn any of us but to make meet all that partake of the 
 reception of the holy mystery of the body and blood of Christ 
 20 the almighty Lord our God 
 The deacon shall say 
 Pray ye 
 
 The people shall say 
 Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
 25 NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS 
 IT IS IN HEAVEN: GIVE US THIS DAY OUR DAILY BREAD AND 
 FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT 
 TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION 
 BUT DELIVER US AND RESCUE US FROM ALL EVIL: FOR THINE 
 30 IS THE KINGDOM, THE POWER AND THE GLORY FOR EVER AND 
 
 EVER P 
 ¢ The priest shall say 
 
 Lord ‘almighty, grant us effectual reception of this holy 
 mystery and condemn none of us but bless every one in Christ: 
 
 a Send B. b +4 Amen B. 
 ¢ — The priest..... Amen C, a + our God B. 
 
The Liturgy of the Abyssinian Facobites 235 
 
 through whom to thee with him and with the Holy Ghost be 
 glory and dominion both now and ever and world without 
 
 end. Amen 
 The * people® shall say 
 
 >» The hosts of the angels of the Saviour of the world stand 5 
 
 before the Saviour of the world and encompass the Saviour 
 
 of the world, even the body and blood of the Saviour of the 
 
 world. And let us come before the face of the Saviour of 
 the world. In the faith of him give we thanks to Christ.» 
 
 (THE INCLINATION ) 10 
 The deacon shall say 
 
 Standing bow down your head the while 
 The priest shall say 
 
 Lord eternal which knowest what is hidden and what is 
 manifest, before thee thy people have bowed down their head 1; 
 and unto thee have subdued the hardness of heart and flesh: 
 behold FROM HEAVEN THY DWELLINGPLACE: bless them, men 
 and women: INCLINE THINE EAR TO them AND HEARKEN UNTO 
 their PRAYER: stablish them wiTH THE STRENGTH oF thy 
 RIGHT HAND, protect and succour them from evil affliction: 20 
 be a guardian both to our body and to our soul and INCREASE 
 to them, both men and women, thy FairH and the fear of thy 
 name through thine only Son world without end. 
 
 The deacon shall say 
 
 Worship the Lord with fear 25 
 The people shall say 
 
 Before thee, Lord, we worship and thee we glorify 
 The priest shall say the prayer of Penitence 
 
 Lord almighty, it is thou that healest our soul and our body 
 and our spirit, because thou saidst by the word of thine only 30 
 Son our Lord and our God and our Saviour Jesus Christ 
 which thou spakest unto our father Peter THou ART A ROCK 
 
 ἃ assistant priest C DE. 
 
 > E repeats this 18 times, generally with a varied ending. D has: The hosts 
 of the angels of the Saviour of the world, io io io, stand before the Saviour of 
 the world. The people shall say And encompass the Saviour of the world, 
 io io io, even the body and blood of the Saviour of the world. The priest shall 
 say Let us come before the face of the Saviour of the world, io io io: in the 
 faith of him the apostles followed his steps. 
 
236 The Egyptian Rite 
 
 AND UPON THIS ROCK I WILL BUILD MINE holy CHURCH AND 
 THE GATES OF HELL SHALL NOT PREVAIL AGAINST IT: AND 
 UNTO THEE I WILL GIVE THE KEYS OF THE KINGDOM: WHAT 
 THOU HAST BOUND ON EARTH SHALL BE BOUND IN HEAVEN 
 5 AND WHAT THOU HAST LOOSED ON EARTH SHALL BE LOOSED 
 IN HEAVEN: let all thy servants and thine handmaids according 
 to their several names be loosed and absolved, whether they 
 have wrought wittingly or unwittingly: keep them, Lord, and 
 defend them, thy servants and thine handmaids, my fathers and 
 το my brethren, and moreover loose my humility, me thy sinful and 
 guilty servant: and let them be loosed and set free out of the 
 mouth of the Holy Ghost and out of the mouth of me also thy 
 sinful and guilty servant. O merciful and lover of man, Lord 
 our God, that takest away the sin of the world, receive the 
 15 penitence of these thy servants and thine handmaids and make 
 to arise upon them the light of everlasting life, and forgive 
 them, Lord, their sins: for thou art good and a lover of man. 
 O Lord our God longsuffering and plenteous in mercy and 
 righteous, forgive me and all thy servants and thine handmaids 
 20 and deliver them from all transgression and curse: if we have 
 transgressed against thee, Lord, whether in our word or in 
 our deed or in our thought, pardon and forgive, be propitious 
 and remit, for thou art good and a lover of man. O Lord, 
 forgive me and all thy people: loose them 
 
 25 and then the priest shall turn towards the people and sign three times 
 and shall make mention of them that are with him®* 
 Remember, Lord, all archpopes popes bishops presbyters 
 and deacons and subdeacons, anagnosts and singers, men and 
 women, adults and children and all christian people: confirm 
 3° them in the faith of Christ 
 and then he shall make mention of the dead 
 Remember, Lord, our king /ohn and loose him from the 
 chain of the sin that he hath committed wittingly and unwittingly: 
 subdue his adversaries and his enemies under his feet shortly 
 35 Remember Lord and loose all them that are asleep and 
 resting in the right faith and lay their souls in the bosom of 
 Abraham Isaac and Jacob 
 
 2 +and shall say B. 
 
The Liturgy of the Abyssinian Facobites 237 
 
 And us also deliver from every transgression and curse and 
 from all apostasy and from all error and from all anathema 
 and from all perjury and from mingling with heresy and pollu- 
 tion. Give us, Lord, wisdom and strength of understanding 
 and prudence and knowledge that we may depart and flee for 5 
 evermore from every ?work of Satan the tempter: give us, 
 Lord, to do thy will and thy goodpleasure at all times, and 
 write our names in the book of life in the kingdom of heaven 
 with all saints and martyrs: through Jesus Christ our Lord 
 through whom to thee with him and with the Holy Ghost 10 
 be glory and dominion both now and ever and world without 
 end. Amen. 
 
 {THE MANUAL ACTS) 
 The deacon shall say 
 Give we heed 15 
 The priest shall say 
 Holiness to the holies 
 The Ὁ assistant” shall say 
 One is the holy Father, one is the holy Son, 
 one is the ©holy Spirit 20 
 And the priest shall take the asbadikon 
 The priest shall say 
 The Lord be with you all 
 The people shall say 
 With thy spirit 25 
 The priest shall say 
 Lord, have mercy upon us, Christ 
 
 with a loud voice three times, in a low tone three times, five each, and the 
 people also shall say lkewise. 
 
 And the priest shall take the body in his hand and shall dip the tip of his 30 
 finger in the blood and shall make the sign once on the large portion 
 and again inside and the third time on the small portion 
 The deacon shall say 
 Prayer 
 Ye that are in penitence bow down your head 35 
 
 ® —work AB. > people CDE. 
 ¢ —holy A. 4 + outside D. 
 
238 The Egyptian Rite 
 
 The priest shall say 
 Prayer 
 
 Upon them that are in penitence, thy people, HAVE MERCY 
 UPON them AFTER THY GREAT GOODNESS AND ACCORDING TO 
 5 THE MULTITUDE OF THY MERCY BLOT ouT their transgression : 
 guard them and keep them: redeem in peace their souls. 
 Cutting short their former conversation join them with thine 
 holy church: through the grace and might of thine only Son 
 our Lord and our Saviour Jesus Christ through whom to thee 
 19 with him and with the Holy Ghost be glory and dominion both 
 
 now and ever and world without end. Amen. 
 
 (THE CONSIGNATION AND THE COMMUNION) 
 The deacon shall say 
 Stand up for prayer 
 15 The people shall say 
 Lord have mercy upon us 
 The priest shall say 
 Peace be to you all 
 The people shall say 
 With thy spirit 
 The priest that consecrated shall say 
 This is the body holy true of our Lord and our God and our 
 Saviour Jesus Christ which is given for life and for salvation 
 and for remission of sin unto them that partake of it in faith. 
 
 2; Amen 
 The people shall say 
 
 Amen 
 (The priest shall say) 
 
 This is the blood precious true of our Lord and our God® 
 
 30 Jesus Christ which is given for life and for salvation and for 
 remission of sin unto them that receive of it in faith. Amen. 
 For this is the body and blood of Emmanuel our very God. 
 Amen. I believe, I believe, I believe and confess unto the 
 last breath that this is the body and blood of our Lord and 
 35 our God and our Saviour Jesus Christ which he took of the 
 lady of us all the holy and pure virgin Mary and made it one 
 
 ® +and our Saviour CDE. 
 
The Liturgy of the Abyssinian Facobites 250 
 
 with his godhead without mixture or confusion, without division 
 or alteration: and he verily confessed with a good testimony 
 in the days of Pontius Pilate and he gave it up for our sake 
 on the tree of his cross of his own sole will for the life of us 
 
 all. Amen. I believe, I believe, I believe and confess that his : 
 
 godhead was not divided from his manhood, not for an hour 
 nor for the twinkling of an eye, but he gave it up for our sake 
 for life and for salvation and for remission of sin unto them 
 that partake of it in faith, Amen. I believe, ἃ1 believe, 
 I believe that this is true. Amen. This is he to whom are 
 fitting all honour and glory and adoration, to the holy Trinity 
 the Father and the Son and the Holy Ghost coequal at all 
 times both now and ever and world without end”. 
 The priest’s prayer 
 
 O Lord ¢ Lord, it in no wise beseemeth thee to COME UNDER 
 the Roor of my polluted house, for I have provoked thee and 
 stirred thee to anger and HAVE DONE EVIL IN THY SIGHT and 
 have polluted my soul and my body and I have no good deed 
 at all. But for the sake of thy being made and thy becoming 
 man for my salvation, for the sake of thy precious cross and 
 thy lifegiving death and resurrection on the third day, I pray 
 thee and beseech thee that thou wouldest purge me from all 
 guilt and curse and sin: and when I have received thine holy 
 mystery let it not be unto me for judgement nor for condemna- 
 tion, but have mercy upon me and be propitious unto me in 
 the abundance of thy mercy and grant me remission for my 
 sin and life for my soul: through the petition of our lady 
 Mary and of John Baptist and for the sake of all the saints 
 and martyrs world without end 
 
 Prayer: the priest that hath consecrated shall say 
 
 Behold thy Son, the oblation that is wellpleasing unto thee, 
 and through this pardon me, because for my sake thy Son 
 died. Behold the pure blood that was poured out for my sake 
 dupon Golgotha4, and let it cry aloud in my stead : receive my 
 
 petition for the sake of it. By reason of my sin thy beloved ; 
 
 received the spear and the nails: he suffered that he might 
 
 « _] believe, I believe B. b +Amen Β. ¢ — Lord B. 
 4 baqaranyo (= éy κρανίου Matt. xxvii 33) Ὁ. 
 
 ι 
 
 I 
 
 σι 
 
 2 
 
 2 
 
 3 
 
 oO 
 
 on 
 
 ο 
 
 [9] 
 
 Ὁ 
 
 fe) 
 
240 The Egyptian Rite 
 
 be wellpleasing unto thee. After that I was saved, Satan 
 returned and pierced me through with his darts. Grant me 
 thy mercy, for he that summoneth to judgement is mighty and 
 with the burden of sin he hath slain me. Avenge me of the 
 
 5 crafty one that is insatiable for my life. Thou, Lord, king 
 and saviour, bind up my wound. I will believe aright until 
 the going forth of my last breath that this is the body and 
 blood of Emmanuel our very God, which he took of the lady 
 of us all holy Mary 
 
 10 And then he shall sign therewith *upon* the body and blood, to wit with the 
 sign of the cross of the body saying 
 
 Blessed [be the Lord God for ever. Amen] — 
 and he shall lay it on the blood, to wit the sign of the cross of the body. 
 While he receiveth the host he shall say 
 
 is Omy Lord Jesus Christ, let not this thy mystery bring guilt 
 upon me: rather let it be for the purifying of my soul and body 
 
 The deacon shall say after the priest The priest shall say as he goeth out 
 
 and the deacon have received 
 Those whom thou hast 
 
 called, Lord, and whom thou 
 hast sanctified make partakers 
 in thy calling and keep them 
 in thy strength and confirm 
 them in thy love and keep 
 
 Pray ye for us and for all 
 20 christians that bid us 
 make mention of them in 
 the eucharist, and in the love 
 
 of Christ praise ye and sing 
 
 And then they shall sing them from evil in thine 
 
 25 Precious is the praise of the eternal kingdom in Christ: 
 psalm through whom to thee with 
 
 {0 715 ἘΠῸ eters) him and with the Holy Ghost 
 
 be glory and dominion both 
 now and ever and world with- 
 30 out end. 
 
 Then he shall administer saying?, τς 
 every anaphora of the apostles 
 
 The bread of life which 
 
 ® CE: the preposition (diba) has fallen out in A B. 
 > In the anaphora of our Lord The body of Jesus Christ, which is of the Holy 
 Ghost, to hallow soul and spirit. 
 
The Liturgy of the Abyssinian Facobites 241 
 
 came down from heaven, the 
 body of Christ ὃ 
 and he that receiveth shall say 
 Amen 
 
 A prayer which the faithful shall pray 5 
 each as often as he recetveth the eucharist 
 in his mouth: and he shall say 
 
 Hoty Hoty Hoty Trinity unspeak- 
 able, grant me that I receive unto life 
 the body and blood without con- 10 
 demnation. Grant me that I bring 
 forth fruit that shall be wellpleasing 
 unto thee, to the end that I may 
 appear in thy glory and live unto 
 thee doing thy will, with confession 15 
 CALLING UPON thee, FATHER, and call- 
 ing upon THY KINGDOM: HALLOWED, 
 Lord, BE THY NAME with us: for 
 mighty art thou, praised and glorious, 
 and THINE IS THE GLORY world with- 20 
 out end 
 
 and after this prayer he that hath 
 
 received shall eat 
 And while he recetveth the blood he 
 shall say this 25 
 
 FILL MY MOUTH WITH THY PRAISE, 
 my heart with joy and my soul with 
 gladness who have received the divine 
 mystery that was with it in com- 
 munion. The Holy Ghost came down 30 
 upon it when the Lord’s priest did 
 consecrate in the great mystery 
 The deacon shall say while he adminis- 
 
 terveth (the chalice) 
 
 This is the cup of life that 35 
 came down from heaven: this 
 is the blood of Christ 
 
 The people that receive shall say 
 Amen and amen 
 
 . And in the anaphora of the elders The holy body of Emmanuel our very God 
 
 which he took of the lady of us all. 
 
 R 
 
242 The Egyptian Rite 
 
 And while they receive the water they 
 shall say this 
 
 Glory be to the Lord who hath 
 
 given us the body and blood of our 
 
 5 Lord Jesus Christ, world without end. 
 Amen and amen: so be it, so be it. 
 
 The deacon shall say after the people have received 
 Lord eternal, light of life, thou hast given, Lord, unto thy 
 servants strength and protection, during the days and nights 
 το past keeping all in peace: bless them on the day that now is 
 and on those that shall be hereafter: through our Lord Jesus 
 Christ through whom to thee with him and with the Holy 
 Ghost be glory and dominion both now “and ever and world 
 without end. Amen. 
 
 15 { THANKSGIVING) 
 The deacon shall say 
 Let us give thanks unto the Lord, after taking of his holy 
 
 thing 
 That what we have received may be to us medicine for the 
 20 soul’s life, let us ask and entreat, while we praise the 
 
 Lord our God 
 We have received of his holy body: this is the blood of Christ : 
 and let us give thanks unto him that maketh us meet to 
 communicate in the precious and holy mystery. 
 25 [The priest shall say 
 I WILL MAGNIFY THEE, 0 GOD MY KING, AND | WILL PRAISE 
 THY NAME FOR EVER AND EVER | 
 The people shall say 
 Our FATHER WHICH ART IN HEAVEN, LEAD US NOT INTO 
 
 30 TEMPTATION 
 The priest shall say 
 
 EVERY DAY WILL 1 GIVE THANKS UNTO THEE AND PRAISE 
 THY NAME FOR EVER AND EVER 
 The people shall say 
 35 Our FATHER WHICH ART IN HEAVEN, LEAD US NOT INTO 
 TEMPTATION | 
 
 a —and ever A. 
 
The Liturgy of the Abyssinian Facobites 243 
 
 The priest shall say 
 My MouTH SHALL SPEAK THE PRAISE OF THE LoRD AND 
 LET ALL FLESH GIVE THANKS UNTO HIS HOLY NAME FOR EVER 
 
 AND EVER 
 The people shall say 
 
 Our FATHER WHICH ART IN HEAVEN, LEAD Us ΝΟΥ, Lord, 
 INTO TEMPTATION 
 The prst shall say 
 Pilot of the soul 
 (and the rest) 
 
 And again we beseech thee, Lord almighty, Father of the 
 Lord and our Saviour Jesus Christ: we give thee thanks for 
 that thou hast granted us to take of thine holy mystery. Let 
 it not be unto guilt nor unto judgement but unto renewing 
 of soul and body and spirit: through thine only Son through 
 whom to thee with him and with the Holy Ghost be glory and 
 dominion both now and ever and world without end. Amen. 
 
 (THE INCLINATION ) 
 Imposition of the hand 
 
 Lord eternal, light of life unquenchable, look upon thy : 
 
 servants and thine handmaids and sow in their heart the fear 
 of thy name and give them in blessing to bear fruit unto that 
 which in thine own name hath been given unto them, even thy 
 body and thy blood. And let thine hand be upon them that 
 have bowed down their heads before thee, thy people, men and 
 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 5 
 
 dominion both now and ever and world without end. Amen. 
 
 {THE DISMISSAL) 
 The deacon shall say 
 Bow down your heads before the Lord the Father that he 
 may bless you 
 ® CDE: thy AB. 
 R 2 
 
 = 
 om 
 
244 The Egyptian Rite 
 
 and then the priest shall bless saying 
 Tue LorpD BLESS AND MAKE HIS FACE TO SHINE UPON THEE 
 AND BE GRACIOUS UNTO THEE AND GIVE THEE PEACE 
 and then the priest shall say while he blesseth three times with the sign of the cross 
 5 GOVERN THEM AND LIFT THEM UP and keep them FOR EVER 
 and keep thine holy cnurcH for ever wuHicH thou hast purR- 
 CHASED and ransomed WITH THE PRECIOUS BLOOD oF thine 
 only Son our Lord Jesus Curist, which thou hast made to be 
 a congregation, for kings and for princes, for a pure generation 
 ro and for an holy people 
 The deacon shall say 
 DEPART IN PEACE 
 The priest shall say 
 The Lord be with you all 
 = The people shall say 
 With thy spirit. Amen 
 Tue Lorp GIvE us, his servants, THE BLESSING OF PEACE. 
 Remission be unto us who have received thy body and thy 
 blood. Suffer us through the Spirit To TREAD UPON ALL THE 
 20 POWER OF THE ENEMY. The blessing of thine holy hand which is 
 full of mercy, even that we all hope for. From every evil work 
 turn us away, in every good work join us. Blessed be he that 
 hath given us his holy body and his precious blood. We have 
 taken of grace and we have found life by the power of the cross 
 25 of Jesus Christ. Unto thee, Lord, do we give thanks, after 
 taking of the grace that is from the Holy Ghost. 
 
 The keddasé of the Apostles is finished 
 Their blessing be with their beloved our king John 
 and our queen Sabla Wangel 
 for ever and ever 
 Amen 
 
ΠῚ 
 
 ΠΕ la he PAN OR ΕΓ 
 
ΠΡ ΡΘΕ 
 
 Pp. 247-305. THE LITURGY OF THE NESTORIANS. Trans- 
 lated from Liturgia sanctorum apostolorum Adaet et 
 Maris cut accedunt duae aliae...necnon ordo baptismi 
 Urmiae typis missionis archiepiscopi Cantuariensis 1890, 
 being the first part of the book called 7ak/sa, pp. 1-31, 
 53. The office of the preparation of the oblation 
 (pp. 247-52: from a MS. of the district of Jilu, since 
 printed in the second part of the Zaéisa, Urmiae 1892), 
 the litany after the Gospel (pp.262-66), the diptychs 
 (pp. 275-81) and the proper of the Ascension through- 
 out have been translated by the Very Rev. A. J. 
 Maclean from documents obtained in Kurdistan, and 
 a few additions explanatory or substantial, marked 
 by square brackets, have been made from his observa- 
 tion of practice. In the diptychs, the passages in 
 brackets are from a second MS. containing the 
 diptychs of a see in the province of Cubha. 
 
ΠΕ LATURGY OF THE NESTORIANS 
 
 INCLUDING 
 
 ie ANAPEIORA 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 1-xxx 
 (in three hulali, before each subdivision of which is said a prayer like the foregoing). 10 
 Meanwhile he brings fine flour and olive oil and warm water and mixes them 
 together and pours leaven* into them. He puts in salt according to his discretion. 
 He says the three hulali until the dough is made. When it 1s made he stamps 
 the dough in the middle, on the east, on the west, on the north and on the south 
 and covers it carefully until the time of preparing (the loaves). is 
 
 The order of preparing 
 
 When he prepares, he first takes the portion for the m*caprana from the top 
 of the dough, then the leaven, and then he takes from the middle of the dough 
 the portion of the malca (i.e. the priest's loaf) and makes in it a square cavity, 
 
 in which he puts a little olive oil kept { for the purpose) 20 
 
 “ J.e. a portion of the dough from the last eucharist, kept as leaven (h*mira), 
 not to be confused with the holy leaven (malca), 
 
248 The Persian Rite 
 
 He goes and brings the malca, saying Ps. cxlv 1-7a: then he opens the 
 vessel and with two fingers takes some of the malca saying 
 
 This dough is signed and hallowed with the old and holy leaven of our Lord 
 
 Jesus Christ which was given and handed down to us by our holy fathers mar 
 
 5 Addai and mar Mariand mar Tuma the apostles, who made disciples of this eastern 
 region : in the name of the Father and of the Son and of the Holy Ghost 
 
 he signs the dough in the form of a cross and then takes the malca and signs 
 the oil in the priest's loaf in like manner. He also takes in two fingers some of 
 the malca saying 
 
 10 This broken portion is signed and hallowed with this holy leaven: in the 
 name of the Father and of the Son and of the Holy Ghost. 
 
 He puts on the cover of the vessel containing the malca and goes and carries 
 it to its place, i.e. to the altar, saying Ps. xxiv 1-6: then he says 
 
 Our king is with us and our God is with us and our HELPER is THE Gop OF 
 15 Jacop. Happy ARE THE PEOPLE THAT ARE IN SUCH A CASE 7epeat; YEA BLESSED 
 ARE THE PEOPLE WHO HAVE THE LORD FOR THEIR GOD 
 
 he proceeds to Ps. xxiv 7 and τὸ and hangs the vessel in tts place. 
 And he proceeds, beginning 
 Gory To Gop IN THE HIGHEST 
 20 Our FaTHER 
 as below, p. 252 
 
 He says Pss. lxxxii-ct while signing and kneading. 
 
 When he has finished the preparation he goes to the oven and says 
 HE BROUGHT ME ALSO OUT OF THE HORRIBLE PIT, OUT OF THE MIRE AND 
 25 CLAY: AND SET MY FEET UPON THE ROCK AND ORDERED MY GOINGS 
 
 He fills the censer with coals of fire and hangs it up and covers the fire in 
 the oven until it has got somewhat low. He wipes (the side of the oven) carefully 
 and uncovers the fire. He takes a little incense and puts it in saying 
 
 This earthen vessel is hallowed: in the name of the Father and of the Son 
 
 30 and of the Holy Ghost. 
 Fle proceeds 
 
 Hoty God. Glory be. Hoty God. From Evertastinc. Hoty God 
 as below, p. 255 
 He puts his hand into the oven and takes *the priest's loaf" in his hand saying 
 
 35 The ”king of kings? came down to be baptized and bowed his head before 
 John to be baptized of him 
 
 he arranges the priest’s loaf on the east side of the oven and another on the 
 
 west saying FROM THE EAST AND FROM THE WEST : then another on the north and 
 
 another on the south saying FROM THE NORTH AND FROM THE south, and another 
 
 ® malca b> malca demalci 
 
The Liturgy of the Nestorians 249 
 
 on the right of the priest's loaf saying *Titus on the right hand: and another on 
 the left saying Dumachus on the left*: 'two robbers were crucified with the one 
 heavenly treasure: he on his right hand would not cease from his robbery but 
 in his last robbery robbed the paradise of Eden”: for the others he says THEY 
 SHALL BE FAT AND WELL LIKING THAT THEY MAY SHOW HOW TRUE THE LoRD 
 MY STRENGTH IS AND THAT THERE IS NO UNRIGHTEOUSNESS IN HIM 
 When he has done arranging them he says 
 Like the smoke of the goodly incense and the savour of the sweet censer 
 receive, o Christ our Saviour, the request and prayer of thy servants 
 three times. 
 He takes a little incense and pours it into the oven which he covers saying 
 Halleluiah halleluiah: glory be to thee, o Lord 
 three times. 
 
 {THE PROTHESIS) 
 
 They proceed 
 
 Glorious art thou, o our Lord, and it is meet we should glorify thee day by 
 day world without end. Amen. * Glory to Christ and confession to him who 
 opened our mouth and granted us to sing halleluiahs and praises to him three 
 times: the second time say to sing to him with praises: the third time say to 
 glorify him. * Let us glorify the Father and the Son and the Holy Ghost for 
 ever : amen ¢hree times. * Our mouth fails to confess to thee, o our Lord, all 
 the days of our life for thy grace three times: the second time say to honour thee: 
 the third time to glorify thee. * Continuation, Have compassion on us by thy 
 grace, o thou who art a merciful Lord to us mortals, and have mercy upon us. 
 
 O thou IN WHOSE SIGHT SHALL NO MAN LIVING BE JUSTIFIED, thou, o my Lord, : 
 
 didst turn us back from all error. Thou art God and for thee glory is meet 
 world without end. Amen 
 They proceed 
 Peace be with us 
 Prayer of the Lachumara 
 For all thine helps and graces to us past recompense let us confess and 
 glorify thee without ceasing in thy crowned church which is full of all helps 
 and all blessings: for thou art lord and creator of all, Father and Son and 
 Holy Ghost, for ever 
 They say the Lachumara 
 Thee, Lord of all, we confess: thee, Jesus Christ, we glorify: for thou art 
 the quickener of our bodies and thou art the saviour of our souls 
 I WILL WASH MY HANDS IN INNOCENCY, Ὁ LorD, AND SO WILL I 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 Evang. apocr. Lips. 1876, p. 193). 
 
 > Omitted, probably by an error, in the Jilu MS., but found in another MS. 
 and always said. 
 
 σι 
 
 40 
 
250 The Persian Rite 
 
 From everlasting to everlasting world without end. Amen 
 Thee, Lord of all, etc 
 Prayer 
 Thou, o my Lord, art in truth the quickener of our bodies and thou art the 
 5 good saviour of our souls and the constant preserver of our lives: thee, o my 
 Lord, we are bound to confess and adore and glorify at every season, Lord 
 of all, Father and Son and Holy Ghost, for ever. 
 Lift up your voice and glorify the living God, all ye people 
 Hoty God, Hoty mighty, HoLy immortal, have mercy upon us 
 
 10 Glory be to the Father and to the Son and to the Holy Ghost 
 
 τὸ 
 ce 
 
 Hoty God, Hoty mighty, HOLY immortal, have mercy upon us 
 From everlasting to everlasting world without end. Amen 
 Hoty God, HoLy mighty, HoLy immortal, have mercy upon us. 
 O holy glorious mighty and immortal, who dwellest in the saints and whose 
 will is appeased: turn, o my Lord, and pity and have mercy upon us, as thou art 
 wont, at all times, Lord of all, Father and Son and Holy Ghost, for ever 
 
 “se 
 
 all as on p. 255 below 
 They proceed 
 Bow down your heads for the imposition of hands and receive the blessing 
 Prayer 
 With our souls in accord with the one perfect faith of thy glorious Trinity, 
 may we all in one concord of love be accounted worthy to raise to thee praise 
 and honour and confession and worship at all times, Lord of all, Father and 
 Son and Holy Ghost, for ever. Amen 
 Anthem 
 THOU ART A PRIEST FOR EVER 
 O HIGHPRIEST OF OUR CONFESSION and our absolver, o Christ, who wast for us 
 an acceptable and spotless sacrifice, we ask of thee forgiveness of our trespasses 
 when the judgementseat is set: for thou art persuaded by thy sufferings in our 
 
 3° nature : in it thou didst suffer and wast tempted for our salvation 
 
 STAND IN AWE AND SIN NOT 
 Ye disciples of Christ and sons of his mystery, stand ye in awe of mixing 
 with heathen and apostates that your faith be not made void and the baptism 
 
 which ye received, by customs ye would learn from them destructive of body 
 and soul 
 
 on 
 
 Her HEALETH THOSE THAT ARE BROKEN IN HEART 
 Our Lord gave the medicine of repentance to the sealed physicians who are 
 the priests of the church: let him whom Satan hath stricken with the wounds 
 of wickedness come and show his sores to the disciples of the wise physician 
 
 4° and they will heal him with spiritual medicine 
 
 Glory be to the Father and to the Son and to the Holy Ghost 
 By the prayer of the blessed one may peace reign in creation, by the request 
 of the virgin may the children of the church be preserved. * May the power 
 which came down from on high and hallowed and so adorned her to his 
 
The Liturgy of the Nestoriaus 251 
 
 honour, that she bare the true Light, the hope and life of [all] creatures, be 
 with us and amongst us all the days of our life. May it heal the sick and infirm 
 and those who are cast into temptations : may it bring back in safety to their homes 
 them that are afar off that they be not hurt by the evil one. * May those who 
 travel by sea be rescued from the billows and those who journey on dry land 
 be delivered from barbarians: may those who have been carried captive be 
 loosed from their bonds: may thy compassion comfort the sorrows of those who 
 are taken by force: if any are tormented by the evil one, may thy great 
 strength rebuke him and pardon those who walk in sin and forgive their 
 trespasses. May thy godhead be appeased by them that have brought offerings 
 and quicken them that have lain down in thine hope and give them life by thy 
 grace. * May we that have taken refuge in the prayer of the blessed one the 
 holy virgin Mary mother of Jesus our Saviour be kept by it from the evil one and 
 conquer all his wiles. * And in that great day of searching when the dead rise 
 from the graves, when the good are severed from the bad may we be accounted 
 worthy to have our joy with her in the bridechamber of the kingdom of the highest 
 and to sing threefold praise to the Father and the Son and the Holy Ghost 
 FROM EVERLASTING TO EVERLASTING world without end. AmEN 
 The divisions and orders of the spiritual ones etc 
 AND LET ALL THE PEOPLE SAY AMEN AND AMEN 
 
 Amid the multitudes who are wrapped in light δίς 
 and so on as many verses [ from the motwa of the wednesday night office] as he will 
 
 while he 15 taking the loaves out of the oven and putting them on the paten. 
 
 Then he takes a little five from the oven and puts it in the censer and takes 
 
 a little incense saying 
 
 This earthen vessel is loosed and let it return to its former nature: in the 
 
 name of the Father and of the Son and of the Holy Ghost 
 he scatters the incense within, not in the form of a cross. 
 
 And then he goes down from the oven with the paten in lis right hand and 
 the censer in his left and takes them in to the altar saying Ps. xcui 1-8. He 
 puts the paten in the recess on right of the altar and hangs the censer in 
 
 its place. 
 
 Then he goes out of the altar to the place of the deacon to mix the chalice. 
 First he brings a flagon of choice wine and holds it (in his right hand and the 
 chalice] in his left and pours wine into the chalice in the form of a cross from 
 
 east to west and from north to south saying 
 
 The precious blood of our Saviour is poured into this chalice: in the name 
 of the Father and of the Son and of the Holy Ghost, for ever 
 
 Then he takes a jar of water and pours it into the chalice in the same way 
 with the sign of the cross saying 
 Water is mixed with wine and wine with water, and let them both be one: 
 in the name of the Father and of the Son and of the Holy Ghost, for ever 
 He takes the flagon of wine and pours it into the chalice saying 
 ONE OF THE SOLDIERS WITH A SPEAR PIERCED THE SIDE of our Lord anp 
 
 15 
 
 20 
 
 30 
 
 iss) 
 σι 
 
 40 
 
252 The Persian Rite 
 
 FORTHWITH CAME THERE OUT BLOOD AND WATER. HE THAT SAW IT BARE 
 RECORD AND HIS RECORD IS TRUE AND HE KNOWETH THAT HE SAITH TRUE 
 THAT YE ALSO MIGHT BELIEVE: in the name of the Father and of the Son and 
 of the Holy Ghost, for ever. 
 
 5 The order of the Kuddasha of the Apostles 
 composed by Mar Addai and Mar Mari the blessed apostles 
 
 (ENARXIS) 
 First the priest begins 
 IN THE NAME OF THE FATHER AND OF THE SON AND OF 
 19 THE ΗΟΙῪ Guost, for ever. 
 GLory To GoD IN THE HIGHEST repeat three times AND ON 
 
 EARTH PEACE AND A GOOD HOPE TO MAN at all times for ever. 
 Amen 
 
 [Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
 15 NAME THY KINGDOM COME 
 Hoty HOLY HOLy art thou, οὐκ FATHER WHICH ART IN 
 HEAVEN: heaven and EARTH are FULL of the greatness 
 of THY GLorRY. Watchers and men cry to thee Hoty 
 HOLY HOLY art thou] 
 
 20 Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
 NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH 
 AS IT IS IN HEAVEN: GIVE US THIS DAY THE BREAD OF 
 OUR NECESSITY AND FORGIVE ‘US OUR TRESPASSES AS 
 WE HAVE FORGIVEN THEM THAT TRESPASS AGAINST US 
 25 AND LEAD US NOT INTO TEMPTATION BUT DELIVER US FROM 
 EVIL: FOR THINE IS THE KINGDOM AND THE POWER AND 
 THE GLORY FOR EVER AND EVER. AMEN 
 [Glory be to the Father and to the Son and to the Holy 
 Ghost 
 30 FROM EVERLASTING TO EVERLASTING world without end. AMEN 
 Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
 NAME THY KINGDOM COME 
 
 Hoty HOLY HoLy art thou, οὐκ FATHER WHICH ART IN 
 
 HEAVEN: heaven and EARTH are FULL of the greatness 
 
 35 of THy GLory. Watchers and men cry to thee Hoty 
 HOLY HOLY art thou]. 
 
The Liturgy of the Nestorians 253 
 
 The deacon 
 Let us pray. Peace be with us 
 
 Prayer before the marmitha: for sundays and feasts of our Lord* 
 
 Strengthen, o Lord our God, our weakness in thy compassion 
 that we may administer the holy mysteries which were given for 5 
 the renewal and salvation of our nature by the mercy of thy 
 beloved Son, Lord of all, Father and Son and Holy Ghost, 
 
 for ever 
 They begin the marmitha» 
 
 {Ps. χουΐ O SING UNTO THE LorD LO 
 Ps. χοῦ) THE Lorp Is KING 
 
 Ps. xcvitgy O sING UNTO THE LorRD 
 
 Ps. «xxv 18-28 So wILt I GIVE THEE THANKS} 
 
 under one gloria: after each clause is said 
 
 Halleluiah. 15 
 
 Prayer of the Anthem of the Sanctuary: for festivals and sundays¢ 
 
 Before the glorious throne of thy greatness, o my Lord, 
 and the SEAT HIGH AND exalted of thine excellency and the 
 awful tribunal of the power of thy love and the propitiatory 
 altar which thy will hath established and THE PLACE WHERE 20 
 THINE HONOUR DWELLETH, WE THAT ARE THY PEOPLE AND 
 SHEEP OF THY PASTURE, with thousands of cherubin which 
 sing halleluiahs to thee and ten thousands of seraphin and 
 archangels which hallow thee, kneel worship give thanks and 
 glorify thee at all times, Lord of all, Father and Son and Holy 25 
 
 Ghost, for ever 
 They say the Anthem of the Sanctuary 
 
 { Tune: Come and let us wonder 
 iw SEAT, O Gop, ENDURETH FOR EVER 
 
 The cherubin compass the terrible seat of thy majesty and 30 
 with fear moving their wings cover their faces for that they 
 
 2 On memorials and ordinary days The adorable and glorious name of thy 
 glorious Trinity be worshipped glorified reverenced exalted confessed and 
 blessed in heaven and in earth at all times, Lord of all, Father and Son and 
 Holy Ghost, for ever. 
 
 > Pss. xv, cl, cxvii with farcings and gloria are always said now. 
 
 © On memorials The great and terrible and holy and blessed and good and 
 impenetrable name of thy glorious Trinity and the grace that is to our race we 
 are bound to confess worship and glorify, Lord of all, Father and Son and 
 Holy Ghost, for ever. 
 
254 The Persian Rite 
 
 cannot lift up their eyes and behold the fire of thy godhead. 
 
 Thus art thou glorified and dwellest among men, not to burn 
 
 them up but to enlighten them. Great, o my Lord, is thy 
 
 mercy and thy grace which thou hast showed to our race. 
 5 Glory be to thee 
 
 THE Lorpb’s SEAT IS IN HEAVEN 
 The cherubin compass efc 
 
 Glory be to the Father and to the Son and to 
 the Holy Ghost 
 
 to Thy servants look for life and continual benefits, o our 
 Saviour, and take refuge in faith, hiding themselves under 
 the wings of the cross. Keep by thy compassion the company 
 of thy worshippers and complete in them the promise which 
 thou gavest in thy gospel to them that loved thee Her THaT 
 
 15 BELIEVETH IN ME inheriteth the kingdom and ΠΙΝΈΤΗ for ever: 
 and account us worthy, o my Lord, with thy saints to sing to 
 thee in the bridechamber of thy kingdom Glory be to thee}. 
 
 Prayer of the Lachumara: for sundays and festivals ἃ 
 When the sweet savour of the fragrance of thy love is 
 20 wafted upon us, o our Lord and our God, and our souls are 
 enlightened by the knowledge of thy truth, may we be ac- 
 counted worthy to receive the revelation of thy beloved who 
 is from heaven: and there may we confess thee and praise thee 
 without ceasing in thy crowned church which is full of all helps 
 25 and blessings: for thou -art lord and creator of all, Father and 
 Son and Holy Ghost, for ever 
 They say 
 Thee, Lord of all, we confess: thee, Jesus Christ, we glorify: 
 for thou art the quickener of our bodies and thou art the 
 30 saviour of our souls 
 I WILL WASH MY HANDS IN INNOCENCY, Ο LorRD, AND 50 
 WILL I GO TO THINE ALTAR 
 
 Thee, Lord of all etc 
 
 2 For memorials and ferias For all thine helps and graces to us past recompense 
 let us confess and glorify thee without ceasing in thy crowned church which is 
 full of all helps and all blessings: for thou art lord and creator of all, Father 
 and Son and Holy Ghost, for ever. 
 
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. 
 
 «MASS OF THE CATECHUMENS) 
 
 The deacon 
 
 Lift up your voice and glorify the living God, all ye people 
 They answer 
 
 Hoty God, HoLy mighty, HoLy immortal, have mercy upon us 
 
 Glory be to the Father and to the Son and to 
 the Holy Ghost 
 
 Hoty God, HoLy mighty, HoLy immortal, have mercy upon us | 
 
 FROM EVERLASTING TO EVERLASTING world with- 
 out end. Amen 
 Hoty God, HoLy mighty, HoLy immortal, have mercy upon us 
 Prayer before the lection 
 
 O holy glorious mighty and immortal who dwellest in the 
 saints and whose will is appeased: turn, o my Lord, and pity 
 and have mercy upon us, as thou art wont, at all times, Lord 
 
 of all, Father and Son and Holy Ghost, for ever. 
 
 {THE LECTIONS) 
 The blessing with which the priest blesses the reader of the Lections 
 Blessed is God the Lord of all who maketh us wise with his 
 holy teaching: and upon the reader and upon the hearers be 
 his mercy outpoured at all times for ever 
 
 ο 
 
 = 
 σι 
 
 to 
 ο 
 
 30 
 
10 
 
 15 
 
 20 
 
 5 
 a0) 
 
 3° 
 
 256 The Persian Rite 
 
 And they read the Lections 
 
 {AND IT CAME TO PASS WHEN THE LORD.....TO THE GROUND 
 BEFORE HIM 2 Kings 11 1-15. 
 THE FORMER TREATISE HAVE I MADE......AND WITH HIS 
 
 BRETHREN Acts 1 1-14}. 
 
 And they proceed to the Shuraya 
 
 {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 
 the Spirit: Halleluiah halleluiah, yea halleluiah 
 O SING PRAISES, SING PRAISES UNTO OUR GOD: O SING PRAISES, 
 SING PRAISES UNTO OUR KING 
 Let us honour the ascension of Christ δα 
 For Gop IS THE KING OF ALL THE EARTH: SING YE PRAISES 
 WITH UNDERSTANDING 
 Let us honour the ascension of Christ δίς 
 GoD REIGNETH OVER THE HEATHEN 
 Let us honour the ascension of Christ efc 
 GoD SITTETH UPON HIS HOLY SEAT 
 Let us honour the ascension of Christ efc 
 Glory be to the Father and to the Son and to the Holy Ghost 
 Let us honour the ascension of Christ efc 
 FROM EVERLASTING TO EVERLASTING world without end. AMEN 
 Let us honour the ascension of Christ efc 
 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 LorRD WITH 
 THE SOUND OF THE TRUMP}. 
 
 Prayer 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 
 of thy lifegiving and divine commandments: give us in thy 
 grace and mercies to derive from them the profit love and hope 
 
 ® On memorials and in the fast, sundays in the fast excepted Do thou, 0 wise 
 governor which marvellously carest for thine household, the great treasure- 
 house which pourest forth all helps and blessings in thy mercy, turn thee, we 
 beseech thee, o our Lord, pity and have mercy upon us as thou art wont at all 
 times, Lord of all, Father and Son and Holy Ghost, for ever. 
 
The Liturgy of the Nestorians 257 
 
 and salvation which is meet for soul and body and to sing to 
 thee continual praise without ceasing at all times, Lord of all, 
 Father and Son and Holy Ghost, for ever. Amen 
 And when the deacon who reads the Apostle says 
 Bless, o my Lord 
 the priest answers 
 
 Christ make thee wise by his holy teaching and make thee as a beautiful 
 mirror to those who hearken unto thee 
 
 When the priest goes down from the bema and reaches the door of the 
 altar he and the deacon both incline and the deacon says 
 Let us pray. Peace be with us 
 
 They all go down to the nave and sing the Turgama before the Apostle 
 
 O ye that have been invited by the great purpose to the living 
 marriagefeast of the banquet of the king of those in heaven 
 and those in earth 
 
 Behold the fire of the gospel and cleanse away all worldly 
 thoughts from your minds with the divine furnace 
 
 The Lord hath opened the treasure of benefits before them that 
 made request to him and hath said Come receive the 
 deed of remission of your trespasses, 0 ye sinners 
 
 Purify your heart and be converted like children and become 
 inheritors of the kingdom on high and members of the 
 household 
 
 Lo the gospel is preached unto you by spiritual voices and 
 openeth for you the road to earthly blessings 
 
 It is meet that ye turn from the laws of children to the law 
 of truth like Paul the son of the Hebrews 
 
 Armed was he when the Lord saw him zealous in Israel 
 and called him to be zealous among the people of the 
 christians 
 
 See, lo he was blinded to the commands of the law and his eyes 
 were opened by the commands of Jesus 
 
 He drove from his soul all false thoughts and was made an 
 apostle and preached his power among the Greeks 
 
 or 
 
 - 
 σσι 
 
 20 
 
 ty 
 
 σι 
 
 30 
 
 It is fitting that we listen to his glorious and true words which 35 
 
 he preacheth now in the epistle to {Timothy 
 The Apostle 
 {THIS CHARGE I COMMIT UNTO THEE.....- HOLINESS WITH 
 5 
 
25ὃ The Persian Rite 
 
 SOBRIETY. THESE THINGS I WRITE UNTO THEE... .*.¢ 
 RECEIVED UP IN GLORY 1 771. 1 18—@1 15, 111 14-10) 
 [They say 
 Glory be to the Lord of Paul]. 
 Έ And the priest prays quietly 
 Thee, 0 BRIGHTNESS OF THE GLORY of thy Father and Ex- 
 PRESS IMAGE OF the person of him that begat thee, who wast 
 revealed in the body of our manhood and didst enlighten the 
 darkness of our knowledge by the light of thy gospel, we 
 το confess and worship and glorify at all times, Lord of all, Father 
 and Son and Holy Ghost, for ever. Amen 
 When the priest goes to make ready the Gospel (he says) 
 Glory be to the eternal mercy which sent thee unto us, 
 o Christ THE LIGHT OF THE WORLD and the life of all, for ever. 
 15 Amen 
 When he takes up (the Gospel) to go out (of the altar he says) 
 
 Make us wise by thy law, enlighten the motions (of our 
 thoughts) by thy knowledge and sanctify our souls by thy truth 
 and grant us to be obedient to thy words and to fulfil thy com- 
 
 20 mandments at all times, Lord of all, Father and Son and Holy 
 
 Ghost, for ever. Amen 
 Of the censer 
 
 O my Lord, may the sweet savour that was wafted forth 
 from thee when Mary THE SINNER poured the fragrant oINT- 
 25 MENT UPON thine HEAD be mingled with this incense which we 
 place to thine honour and for the pardon of our offences and 
 of our sins, Lord of all, Father and Son and Holy Ghost, 
 for ever. ~2.imen. 
 Zumara 
 30 { to the tune: Shepherd of Israel 
 O SING PRAISES UNTO THE LORD WHO SITTETH IN THE HEAVENS 
 OVER ALL FROM THE BEGINNING: LO HE DOTH SEND OUT 
 HIS VOICE, YEA AND THAT A MIGHTY VOICE 
 
 Halleluiah halleluiah, yea halleluiah 
 
 35 AND HIS STRENGTH IS IN THE CLOUDS: 0 GOD, WONDERFUL 
 ART THOU IN THY HOLY PLACES 
 
 Halleluiah halleluiah, yea halleluiah 
 
The Liturgy of the Nestorians 259 
 
 Even THE Gop ΟΕ ISRAEL: HE WILL GIVE STRENGTH AND 
 POWER UNTO HIS PEOPLE: BLESSED BE Gop 
 
 Halleluiah halleluiah, yea halleluiah}. 
 
 The deacon says in an audible voice 
 Stand we prepared to hear the holy Gospel 5 
 If it is a day of the mystery he says 
 Be still and silent 
 Turgama before the Gospel 
 {0Ὸ ye who believe in the Lord, the being, the cause and the 
 head, make ready your intent to hear the divine mysteries 10 
 © The eternal Son the Word of the Father put on manhood 
 and was revealed in the world for the renewal of all and 
 the salvation of men 
 « He perfected all righteousness in doublewise and the holy 
 came to be baptized of John 15 
 9 The Spirit led him to fight and struggle in the quiet wilder- 
 ness and made him to war during his fast and he 
 vanquished the evil one 
 eo Then he began to do miracles among the struggling people, 
 restoring the sick and healing the diseases of body and 20 
 soul 
 e And after all his dispensation he came to suffering and 
 perfected the mystery of the salvation of our lives and 
 an hallowed death 
 ) He vanquished Satan and death and rose again not suffer- 2; 
 ing: his resurrection made true the resurrection of the 
 bodies of mankind 
 w His witnesses the xij apostles clothed with holiness recounted 
 how they had seen him and touched him and heard his 
 voice and how he had eaten of the honey 30 
 ὁ The Mount of Olives was their appointed place on the 
 thursday whereon the way of the highest was opened 
 for the ascension 
 ~ He gave a blessing lifting up his spotless hands to the xij 
 and to all the multitude on the day of his ascension 35 
 yo An impalpable vehicle of fire held him and the king rode 
 therein in the stead of a chariot of horses 
 52 
 
260 The Perstan Rite 
 
 Ὶ The air rent before the apostles and before the sun when 
 he was ascending to him that sent him in a visible 
 
 ascension 
 The angels in all their orders cried Holy and celebrated 
 5 the king in procession as he was entering the castle 
 
 where feet tread not 
 we The spiritual ones came down to comfort the troubled heart 
 of the xij with voices of joy and reassurance 
 wo The message to you of this Jesus who is now gone up: thus 
 10 he shall come at the end and evening of the world 
 Ὁ The highpriest entered the great dwellingplace of the holy 
 height to exercise his priesthood for mankind and the 
 distressed race 
 9 The king returned to the palace of his kingdom with the 
 15 garment which he took of us and put his enemies as 
 a footstool under his feet 
 The express image of the person, the temple of the Word, 
 without separation, hath reclined on his throne and all 
 creation serveth his will 
 20 9 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 
 « Heaven and earth are held and subdued beneath his power 
 25 and are written and included in a deed of love under 
 his great name 
 Δ Luke made a collected account of the ascension: incline 
 your ears to hearken to his word with a collected mind} 
 
 The priest proceeds and says 
 30 Peace be with you 
 and they answer 
 And with thee and with thy spirit 
 Fle reads the Gospel 
 {AND AS THEY THUS SPAKE...... BLESSING Gop. AMEN 
 35 τ S. Luke xxiv 36-53} 
 and when he has finished they say 
 Glory be to Christ our Lord. 
 
The Liturgy of the Nestorians 261 
 
 The Anthem of the Gospel 
 {Gop IS GONE UP WITH A MERRY NOISE: AND THE 
 LorD WITH THE SOUND OF THE TRUMP 
 The firstfruits who took our nature is gone up to the heaven 
 of heavens on high, the onlybegotten Word of the Father 5 
 celebrated in procession with chariots of cherubin, and hath 
 opened a way for our race and made peace in the height and 
 in the depth and made them rejoice in the day of his ascension. 
 He hath entered into the divine holy of holies to exercise 
 his priesthood for our salvation and hath sat down on the seat τὸ 
 of his kingdom at the right hand of the Father who sent him, 
 and hath lifted us up with him and set us on his right hand, 
 as it is written. Glorify and confess him with fear and love 
 for this grace, for he is the head and substance of the holy 
 church. Beseech him and beg of him that he pity us 15 
 HE RODE UPON THE CHERUBIN AND DID FLY. THOU 
 ART GONE UP ON HIGH, THOU HAST LED CAPTIVITY CAPTIVE 
 The firstfruits who took efc 
 Glory be to the Father and to the Son and to 
 the Holy Ghost 20 
 In the great day of the Ascension of the heavenly king of 
 kings to the great height of heaven HE LIFTED uP HIs holy 
 HANDS AND BLESSED the company of the apostles and was 
 SEPARATED FROM the disciples and ascended in glory 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- 39 
 ciples RETURNED in Sorrow FROM THE MOUNT CALLED THE 
 Mount oF OLIVES AND WERE daily IN THE TEMPLE glorifying 
 and BLEssinG the Lord. According to the commandment they 
 TARRIED IN THE TEMPLE Of JERUSALEM UNTIL THEY WERE ENDUED 
 witH the Holy Ghost, and they WERE WITNESSES IN ALL JUDAEA 35 
 AND IN JERUSALEM and preached and ANNOUNCED THE GOSPEL 
 and MADE DISCIPLES and BAPTIZED IN THE NAME OF JESUS. 
 To him be glory}. 
 
262 The Persian Rite 
 
 «MASS OF THE FAITHFUL) 
 
 {THE PRAYERS) 
 The deacon says the caruzitha While the caruziitha is being said, 
 Let us all stand up as is right the priest and the deacon both go and 
 5 Hh τ owe the deacon takes the censer and the priest 
 with joy δ. rejoices ve censes the paten {saying 
 werk days, Wi SOLOW = ΟἿ This paten is blessed, like the paten 
 
 care): let us beseech and of the blessed apostles in the upper- 
 say ©) our Lord, have room, o creator of sweet herbs and 
 
 mercy upon us pleasant spices, in the name of the 
 10 The people answer Father and of the Son and of the 
 Holy Ghost 
 
 O our Lord, have merc 
 ’ y At this time also the ma apra which 
 
 ΠΡΟ Me has hitherto being lying on the altar ts 
 He proceeds put on] 
 FATHER OF MERCIES AND GoD And he takes the paten and goes and 
 15 OF ALL COMFORT, we be- Places hosts on it according to his discre- 
 seech thee tion and places the paten in the treasury, 
 
 until the carusitha ts finished 
 
 The people answer after each clause 
 
 O our Lord, have mercy upon us 
 O our Saviour who carest for us and suppliest all things, we 
 20 beseech thee 
 For the peace safety and security of all the world and of all the 
 churches we beseech thee 
 For our land and all lands and for those who live therein in 
 faith we beseech thee 
 25 For a moderate climate and a seasonable year, for the fruits 
 and produce, and for the prosperity of all the world we 
 beseech thee 
 For the welfare of our holy fathers V/V2 and all them that serve 
 under them we beseech thee 
 30 + For the kings who have power in this world we beseech thee 
 O merciful Lord who in mercy governest all, we beseech thee 
 +For orthodox presbyters and deacons and all our brotherhood 
 in Christ we beseech thee 
 
 a The patriarch, the metropolitan and the bishop. 
 + Said only on sundays, on feasts of our Lord and on memorials of saints. 
 
The Liturgy of the Nestorians 263 
 
 O thou that art RICH IN MERCY and overflowing with compas- 
 sion, we beseech thee 
 
 +Thou that art before all worlds, whose power abideth for 
 ever, we beseech thee 
 
 Thou that art by nature good and the giver of all good things, : 
 
 we beseech thee 
 + Thou that HAST NO PLEASURE IN THE DEATH OF A SINNER BUT 
 RATHER THAT HE SHOULD repent of his wickedness ΑΝΡ 
 LIVE, we beseech thee 
 Thou that art glorified in heaven and worshipped on earth, we 
 beseech thee 
 +Thou who in thine holy {ascension} madest THE EARTH to 
 REJOICE AND THE HEAVENS to BE GLAD, we beseech thee 
 Thou THAT by nature HAST IMMORTALITY AND DWELLEST IN THE 
 excellent LIGHT, we beseech thee 
 +O SAVIOUR OF ALL MEN and SPECIALLY OF THEM THAT BELIEVE 
 in thee, we beseech thee 
 Save us all, o Christ our Lord, in thy grace, increase in us thy 
 peace and tranquillity and have mercy upon us 
 And another 
 The deacon 
 Let us pray. Peace be with us 
 Let us pray and make request to God the Lord of all 
 Rk Amen 
 That he hear the voice of our prayer and receive our 
 petition and have mercy upon us 
 
 For the holy catholic church here and everywhere let us pray 
 
 and make request to God the Lord of all 
 k Amen 
 
 σι 
 
 = 
 ο 
 
 τὸ 
 
 οι 
 
 That his peace and tranquillity abide in it unto the end 3° 
 
 of the world 
 
 For our fathers the bishops let us 
 k Amen 
 That they may stand at the head of all their dioceses: 
 without blame or stain all the days of their life 
 And especially for the welfare of our holy fathers VJ let us 
 k Amen 
 
 + Said only on sundays, on feasts of our Lord and on memorials of saints. 
 
 35 
 
264 The Persian Rite 
 
 That he may keep and raise them at the head of all 
 their dioceses: that they may feed and serve and 
 MAKE READY FOR THE LORD A PEOPLE PREPARED, 
 ZEALOUS OF Goop and fair WORKS 
 
 5 For presbyters and deacons who are in this ministry of the 
 
 truth let us 
 R Amen 
 
 That with a good heart and pure thoughts they may 
 minister before him 
 
 το For all the discreet and holy congregation children of the holy 
 catholic church let us 
 R Amen 
 That they may accomplish their good and holy course 
 and receive of the Lord hope and promise IN THE 
 1G LAND OF THE LIVING 
 
 For the memorial of the blessed mart Maryam the holy virgin 
 mother of Christ our saviour and lifegiver let us 
 k Amen 
 That the Holy Ghost who dwelt in her sanctify us by 
 20 his grace and perfect his will in us and seal in us 
 his truth all the days of our life 
 
 For the memorial of the prophets and apostles and martyrs and 
 confessors let us 
 Rk Amen 
 25 That by their prayers and sufferings he give us with 
 them a good hope and salvation and account us 
 worthy of their blessed memorial and their living 
 and true promise in the kingdom of heaven 
 
 For the memorial of our holy fathers mar Diodorus and mar 
 30 Theodorus and mar Nestorius bishops and doctors of the 
 truth, and mar Ephraim and mar Narsay and mar Abraham 
 
 and all the holy ancient and true doctors let us 
 R Amen 
 That by their prayers and petitions the pure truth of 
 35 the doctrine of their confession and of their faith be 
 kept in all the holy catholic church unto the end 
 
 of the world 
 
The Liturgy of the Nestorians 265 
 
 For the memorial of our fathers and brethren faithful and true 
 who have died and departed from this world in the true 
 faith and orthodox confession let us 
 
 k Amen 
 
 That he loose and forgive their transgressions and 
 
 offences and account them worthy to have joy 
 
 with the just and righteous who were wellpleasing 
 unto his will 
 
 For this country and them that dwell therein, for this house 
 and them that care for it, for this town or village and 
 them that dwell therein, and especially for this congregation 
 let us 
 
 R Amen 
 That he remove from us in his grace the sword and 
 captivity and robbery and earthquakes and _ hail 
 and famine and pestilence and all evil plagues that 
 
 are against the body 
 
 For them that err from this true faith and are held in the 
 snares of Satan let us 
 R Amen 
 That he turn the hardness of their hearts and make 
 them to know that God is one, the Father of truth 
 and his Son Jesus Christ our Lord 
 
 For them that are grievously sick and tried of evil spirits 
 let us 
 
 R Amen 
 
 That our Lord and our God send his angel of mercy and 
 
 healing to visit and cure and heal and help and com- 
 
 fort them in the multitude of his grace and mercy 
 
 For the poor and afflicted, orphans and widows, the tormented 
 
 and troubled and grieved in spirit in this world let us 
 I Amen 
 
 That he give them what they need by his grace and 
 supply them in his mercy and comfort them in 
 
 a 
 fe) 
 
 25 
 
 30 
 
 his compassion and deliver them from him that 35 
 
 despitefully useth them 
 Pray and make request of God the Lord of all that ye be 
 
266 The Persian Rite 
 
 uNTo him A KINGDOM, HOLY PRIESTS and PEOPLE: cry to 
 the Lord God of hosts with all your heart and all your 
 soul, for he is God the Father of compassion, merciful 
 and pitiful, that wILLETH Not that those whom he hath 
 5 fashioned SHOULD PERISH BUT THAT THEY SHOULD repent 
 and live before him. And especially are we bound to 
 pray and confess and worship and glorify and honour and 
 exalt our God the adorable Father Lord of all who by his 
 Christ wrought a good hope and salvation for our souls, 
 10 that he fulfil in us his grace and mercy and compassion unto 
 the end k Amen 
 
 The deacon proceeds 
 With request and beseeching we ask for the angel of peace 
 and mercy Rk From thee, Ὁ Lord 
 1s Night and day throughout our life we ask for continual peace 
 for thy church and life without sin Rk From thee, o Lord 
 We ask continual LOVE, WHICH IS THE BOND OF PERFECTNESS, 
 with the confirmation of the Holy Ghost 
 k From thee, o Lord 
 >> We ask forgiveness of sins and those things that help our lives 
 and appease thy godhead Rk From thee, o Lord 
 We ask the mercy and compassion of the Lord continually at all 
 times R From thee, o Lord 
 Let us commit our souls and one another’s souls to the Father 
 25 and the Son and the Holy Ghost 
 When the carusitha is finished the priest says 
 We beseech and ask of thee, o Lord God of hosts, perfect 
 with us thy grace and pour out thy gift by our hands: and may 
 the mercy and compassion of thy godhead be for the remission 
 30 of the offences of thy people and for the forgiveness of the sins 
 of all THE SHEEP OF THY PASTURE whom thou hast chosen 
 to thyself in thy grace and mercy, Lord of all, Father and Son 
 and Holy Ghost, for ever. Amen. 
 
 {THE INCLINATION > 
 The deacons say with a loud voice 
 Bow down your heads for the imposition of hands and receive 
 the blessing 
 
 oF 
 vO 
 
The Liturgy of the Nestortans 267 
 
 and the people bow their heads with the deacons and the priest repeats this 
 Imposition of hands in his heart quietly, inclining himself the while 
 
 O Lorp Gop oF HOSTS vepeat, thine is the holy catholic church 
 which was purchased by the great passion of thy Christ, THE 
 SHEEP OF THY PASTURE: and through the grace of the Holy 5 
 Ghost who is of one nature with thy glorious godhead are 
 given the degrees of the imposition of hands of the true priest- 
 hood: in thy mercy, o my Lord, thou hast vouchsafed to the 
 feebleness of our frail nature to become known members of 
 the great body of the holy catholic church and to administer τὸ 
 spiritual helps to the souls of the faithful. Do thou then, o my 
 Lord, perfect thy grace with us and pour out by our hands thy 
 gift: and may the mercy and compassion of thy godhead be 
 on us and on this people whom thou hast chosen to thyself 
 
 and he raises his voice and says 15 
 
 and grant unto us, o my Lord, by thy compassion that all the 
 days of our life we may all alike and together be wellpleasing 
 to thy godhead in good works of righteousness which appease 
 and reconcile the glorious will of thy majesty and that we 
 be accounted worthy by the help of thy grace to raise to thee 20 
 praise and honour and confession and worship at all times, Lord 
 of all, Father and Son and Holy Ghost, for ever. Amen. 
 
 {THE OFFERTORY) 
 And the deacons enter the altar saying 
 Let him that hath not received baptism depart 
 Let him that doth not receive the sign of life depart 
 Let him that doth not accept it depart 
 Go, ye hearers, and watch the doors. 
 
 τὸ 
 σι 
 
 And they begin the anthem The priest goes to put the mysteries 
 
 I WAITED PATIENTLY FOR 97 the altar: and when he puts the 30 
 vessels on the altar, the priest takes the 
 THE LorD 
 
 paten and the deacon the chalice 
 The body of Christ and his The priest takes the paten in his left 
 precious blood are upon the = hand and the chalice in his right putting 
 holy altar. Let us all draw his hands in the form of a cross 35 
 nigh to him in fear and love And the deacon says 
 and with the angels sing aloud Let us pray. Peace be with us 
 
268 
 
 unto him Hoty HOLY HOLY 
 Lorp Gop 
 
 THE POOR SHALL EAT AND 
 BE SATISFIED 
 
 5 The body of Christ and his 
 precious blood etc 
 
 Glory be to the Father and 
 to the Son and to the Holy 
 Ghost 
 
 10 Qn the holy altar let there 
 be a memorial of the virgin 
 Mary the mother of Christ 
 
 FROM EVERLASTING TO EVER- 
 LASTING world without end 
 
 15. © ye apostles of the Son 
 and lovers of the onlybegotten, 
 pray that there be peace in 
 creation 
 
 LET ALL THE PEOPLE SAY 
 
 20 AMEN AND AMEN 
 
 Thy memorial, o our father 
 [ the patron saint |, is upon the 
 holy altar with the just who 
 have overcome and the martyrs 
 
 2, who have been crowned 
 
 or this 
 
 Lo all the departed lay down 
 
 in thine hope that in the 
 glorious resurrection thou 
 
 30 mightest raise them up in 
 glory. 
 
 The Persian Rite 
 
 and the priest says 
 
 Let us send up praise to thy 
 glorious Trinity at all times for 
 ever. May Christ who was 
 sacrificed for our salvation and 
 who commanded us to make 
 a memorial of his death and 
 burial and resurrection receive 
 this sacrifice at our hands by 
 his grace and mercy for ever. 
 Amen 
 
 and he strikes the paten on the 
 chalice three times and each time he 
 
 SAYS 
 
 After thy commandment, ὁ 
 our Lord and our God repeat, 
 these glorious and holy and 
 lifegiving and divine mysteries 
 are placed and ordered on the 
 propitiatory altar until the 
 coming of our Lord the second 
 time from heaven: to whom 
 be glory at all times for ever. 
 Amen 
 
 ‘He orders the mysteries upon the 
 altar and covers the mysteries carefully 
 with a veil. 
 
 And going outside the sanctuary the priest lades the deacons with the 
 cross and the gospels and says 
 
 Christ our Lord account you worthy to meet him with open face. 
 
 Amen. 
 
 25 And they draw back the veil and the priest begins the Anthem of the 
 Mysteries for the day and those within the altar repeat it 
 
The Liturgy of the Nestorians 
 
 The Anthem of the Mysteries 
 { Tune: By the care of thy will to us 
 
 I WILL MAGNIFY THEE, 
 Gop MY KING 
 
 O 
 
 The habitation our Saviour 
 entered is not that which Moses 
 made of old, which the high- 
 priest alone was commanded 
 to enter: but he entered into 
 heaven to exercise his priest- 
 hood and prepare the kingdom 
 which passeth not away. AIl- 
 beit he deserved not to die, 
 he gave himself for us that 
 we might be made righteous 
 like him. Blessed is he that 
 took what is ours and dwelt in 
 it and made it head and lord 
 and judge. O thou being that 
 dwellest on high, glory be to 
 thee 
 
 MorE THAN ALL THE DWEL- 
 LINGS OF JACOB, 0 HOW 
 AMIABLE ARE THY DWEL- 
 LINGS, THOU LoRD ΟΕ 
 HOSTS 
 
 The habitation our Saviour 
 entered ec} 
 
 Glory be to the Father and 
 to the Son and to the Holy 
 Ghost 
 
 {The habitation our Saviour 
 entered etc} 
 
 FROM EVERLASTING TO EVER- 
 LASTING world without end. 
 AMEN. 
 
 269 
 
 And the priest worships towards the 
 four sides of the bema: first he wor- 
 ships twice towards the east and then 
 to the right, then once towards the east 
 and raises himself up. And then he 5 
 worships twice towards the east and 
 then once to the left and then once to the 
 
 east and behind him once 
 
 to 
 “σι 
 
 «ind he says Glory be i the anthem 
 of the mysteries and comes down and 
 gives the peace to the people. And when 
 he comes as far as the deacons, they 
 worship one towards another and he 
 
 ww 
 
 says to them 
 God the Lord of all be appeased 
 with your ministry, adorn you with 
 all beauty and enrich you with all the 
 
 Ur 
 
 benefits of his gift world without end 40 
 
270 Lhe Persian Rite 
 
 Make the right hand of thy When he comes to the door of the 
 mercy, 0 our Lord Jesus, to sanctuary, 1. 6. of the altar, he worships 
 overshadow and abide on THY One Saye 
 PEOPLE AND THE SHEEP OF THY 
 
 : AND CLEAN FROM AN EVIL CONSCIENCE 
 5 PASTURE. Lord, thy ΘΕ ΘΟ ἐξ may we be accounted worthy to enter 
 for ever on thy worshippers: ἰηΐο the holy of holies high and ex- 
 cast not the work ofthine hands _ alted and in purity and circumspection 
 into the hands of the evil one. 2d holiness to stand before thine 
 Make true, Lord, this promise holy altar and offer to thee sprRITUAL 
 το whichthou madest to the twelve aig ΠΣ ieee 
 I AM WITH YOU UNTO THE END i vane 
 oF days. Be with us as with - 
 thine apostles by the help of eee re 
 ALWAY BE CHIDING NEITHER KEEPEST 
 thy grace and *deliver us from τηοῦ ΤΗΝΕ ANGER FOR EVER. TURN 
 15 temptations and give us time THY FACE FROM MY SINS AND PUT OUT 
 full of peace that we may con- ALL MY MISDEEDS = the great MULTI- 
 Ges aad worship na glorify TUDE OF THY mercifulness, Father and 
 
 Son and Holy Ghost, for ever 
 thy great and holy name at all : : ἐ 
 or of he has not opportunity for this 
 
 times j 
 16. Says 
 
 a QUOI OTS Our Lord Jesus Christ be with us 
 all in his grace and mercy for ever. 
 Amen 
 
 [The preceding from Waving our 
 hearts 7s sometimes said after the 
 
 anthem is finished). 
 
 HAVING OUR HEARTS SPRINKLED 
 
 and he proceeds 
 
 (THE CREED) 
 The priest goes up to the door of the altar and worships and stands 
 and stretches forth his hands and says with a loud votce 
 30 We believe in one God the Father almighty, maker of all 
 things visible and invisible. And in one Lord Jesus Christ the 
 only Son of God THE FIRSTBORN OF EVERY CREATURE, who was 
 begotten of his Father before all worlds and not made, very God 
 of very God, of one substance with his Father: by whom THE 
 35 WORLDS WERE FRAMED and all things were created: who for us 
 men and for our salvation came down from heaven and was incar- 
 nate of the Holy Ghost and was made man and was conceived 
 and born of the virgin Mary and suffered and was crucified in the 
 days of Pontius Pilate and was buried and rose again the third 
 
The Liturgy of the Nestorians 27 
 day according to the scriptures and ascended into heaven and 
 sat down on the right hand of his Father and shall come again 
 to judge the dead and the quick. And in one Holy Ghost, THE 
 SPIRIT OF TRUTH, who proceedeth from the Father, the Spirit 
 the giver of life. And in one holy and apostolic catholic church: 
 and we acknowledge one baptism for the remission of sins and 
 the resurrection of our bodies and the life everlasting. Amen. 
 
 (PREPARATION FOR THE ANAPHORA) 
 
 And they enter quickly and worship three times, and while the priest 
 ts worshipping before the altar he says 
 God the Lord of all be with us all in us all by his grace and mercy for ever. 
 Amen 
 
 Flere the priest washes his hands [τ the place of the deacon| and they make the 
 sign of the cross {in the air with joined hands] towards all the [ four consecration-} 
 crosses of the altar: and the deacons say the caruziitha 
 And then the priest says to the deacon who completes 
 God the Lord of all strengthen thee to glorify him with his praises 
 
 σι 
 
 Io 
 
 The deacons {say very slowly| 
 Let us pray. Peace be 
 with us 
 Pray for the memorial of our 
 fathers the catholici and 
 bishops and of all presby- 
 ters and deacons and young 
 men and virgins andofall who 
 have departed and passed 
 from this world in the belief 
 of the truth and of all our 
 fathers and brethren, of all 
 our sons and daughters and 
 of all faithful and Christ- 
 loving kings and of all pro- 
 phets and apostles and of 
 all martyrs and confessors 
 of this and every place: 
 that God crown them in the 
 resurrection from the dead 
 and give us with them a 
 good hope and a portion and 
 
 And turning his face to the altar 
 and offering three mdatiniyas, at each 
 matunitya he advances nearer and at 20 
 the beginning of the matiniya he begins 
 and beseeches thus, whispering with his 
 
 lips this prayer 
 
 Glory be to thee the finder of the 
 lost : glory be to thee the gatherer of 25 
 the dispersed: glory be to thee the 
 bringer nigh of them that are afar off : 
 glory be to thee the turner back of the 
 wanderers TO THE KNOWLEDGE OF THE 
 TRUTH: glory be to thee, o my Lord, 
 who didst call me, even frail me, by 
 thy grace and didst bring me nigh to 
 thee by thy compassion and didst set 
 me as a known member in the great 
 body of thine holy catholic church that 35 
 I may offer before thee this SACRIFICE 
 LIVING AND HOLY AND ACCEPTABLE 
 which is a memorial of the passion 
 and the death and the burial and the 
 resurrection of our Lord and Saviour 4o 
 Jesus Christ ΙΝ whom thou wast WELL 
 PLEASED and reconciled to forgive the 
 sins of all mankind 
 
 30 
 
20 
 
 iS) 
 we 
 
 Ca 
 
 49 
 
 272 
 
 an inheritance and life in 
 the kingdom of heaven 
 
 May this offering be received 
 with openness of face and 
 SANCTIFIED BY THE WORD OF 
 Gop AND BY THE Hoty 
 Guost that it be to us for 
 help and salvation and life 
 world without end in the 
 kingdom of heaven by the 
 grace of Christ. 
 
 The Persian Rite 
 
 Here I inform thy love, o my lord, 
 that as the priest draws near before the 
 altar, just as he draws near beseeching, 
 he worships until he reaches the altar. 
 And then he worships and rises and 
 kisses the middle and then he worships 
 and rises and kisses the right horn and 
 then he worships and rises and kisses 
 the left horn and then he worships and 
 vises and kisses the middle and the right 
 side and the left side and he looks to- 
 wards those on the right side while 
 himself inclining on the left and wor- 
 
 ships towards them and says 
 
 Bless, o my Lord. My brethren, 
 pray for me that this offering be 
 accomplished at my hands 
 
 and they return answer to him 
 
 God the Lord of all strengthen thee 
 to fulfil his will and receive thine 
 offering and be wellpleased with thy 
 sacrifice for us and for thyself and for 
 the four corners of the world by the 
 grace of his compassion forever. Amen 
 
 And then he repeats 
 
 Glory be to thee the finder of the 
 lost etc) 
 
 worshipping and rising and kissing the 
 middle and then worshipping and rising 
 and kissing the right side and then 
 worshipping and rising and kissing the 
 left side and offering a mdatiniya and 
 rising and kissing the middle and the 
 right side and the left side, looking 
 towards those on the left side himself 
 wnclining on the right and saying 
 
 Bless, o my Lord. Pray for me, my 
 brethren and my beloved, that I be 
 accounted worthy to offer before our 
 Lord Christ this sacrifice living and 
 holy for myself and for all the body of 
 the holy church by the grace of his 
 compassion for ever. Amen 
 
The Liturgy of 
 
 the Nestorians 272 
 
 and they return answer to him 
 
 God the Lord of all be wellpleased 
 with thy sacrifice and receive thine 
 offering which thou offerest for us 
 and for thyself by his grace and mercy 5 
 for ever. Amen 
 
 And then he says 
 Glory be to thee the finder of the 
 lost (etc) 
 worshipping after the former order. 10 
 And when the deacon says May this 
 offering be received the priest worships 
 towards him and says on this wise 
 
 This offering is offered for all the 
 living and the dead : may it be received 15 
 of my sinfulness before the dread tri- 
 bunal of thy majesty, o our Lord, with 
 openness of face 
 
 And then the priest goes down quickly 
 from the raised place and turning his 
 face towards the deacon who completes 
 worships towards him and says on this 
 
 wise 
 
 Christ make true thy words and 
 receive the FRUIT OF thy Lips and 25 
 pardon the trespasses and sins of all 
 them that hearken to thee 
 
 And then he turns his face to the 
 altar and offers a matiiniya and kneels 
 till the caruziutha is finished and whilst 30 
 he kneels he repeats quietly in his heart 
 
 this prayer beseechingly 
 Cushapa 
 
 Yea, o our Lord and our God repeat, 
 look not on the multitude of our sins 35 
 and let not thy majesty abhor the 
 weight of our evil deeds, but in thine 
 unspeakable mercy receive this sacri- 
 fice at our hands and through it give 
 strength and sufficiency that thou 40 
 mayest be able to pardon our many 
 sins; that when thou art revealed at 
 the end of the times in the manhood 
 
 20 
 
10 
 
 15 
 
 20 
 
 to 
 σι 
 
 ο 
 
 3 
 
 40 
 
 274 The Persian Rite 
 
 which thou hast taken of us we may 
 FIND in thy presence GRACE and MERCY 
 and be accounted worthy to give praise 
 with the illustrious multitudes. 
 
 When the caruzitha ts finished he rises and kisses the altar and repeats 
 the gthantha without stretching out his hands before the altar 
 
 And know that here he must not stretch out his hands at all because he has 
 not received boldness. And at the other ge¢hdanthas, then let him stretch out his 
 hands because he has now received boldness, and at each gehantha he worships 
 before the altar at the beginning and at the end. And his position shall be about 
 a cubit distant from the altar and the space between his hands of like measure, 
 and he shall bow his head to his knees. At the end of every gethantha he shall 
 
 worship and kiss the muddle of the altar 
 
 Then he offers the Kuddasha of the blessed apostles mar Addai and mar Mari 
 who made disciples of the east. And with it they consecrate from the Sabbath 
 of the Resurrection till the Annunciation and on memorials of the Departed and 
 
 on memorials of the Saints and on ordinary days 
 
 And the priest says 
 
 Bless, o my Lord: bless, ο my Lord: bless, o my Lord 
 My brethren, pray for me 
 and they answer 
 
 Christ hear thy prayers: Christ receive thine offering: Christ 
 illuminate thy priesthood in the kingdom ofheaven and be well- 
 pleased with this sacrifice which thou offerest for thyself and for 
 us and for all the whole world that looketh for and expecteth his 
 
 grace and his mercy for ever 
 And the priest repeats the first gehantha of the apostles in a low voice 
 
 We confess, o my Lord, the overflowing riches of thy grace 
 towards us vepeat, 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 we may administer thy gift to us 
 
 (repeat the beginning and the end of each gehantha) 
 Kaniina 
 and that we may raise to thee praise and honour and confession 
 and worship now and ever and world without end 
 he crosses himself and the people answer 
 
 Amen. 
 
The Liturgy of the Nestorians oY 
 
 (THE DIPTYCHS) 
 And the priest proceeds 
 Peace be with you 
 and they answer 
 And with thee and with thy spirit 5 
 
 Furthermore I write the diptychs, that ts the book of the living and the dead, 
 which they read at the time of the mysteries before the door of the altar on 
 Jeasts of our Lord and on sundays 
 
 First he that is on the right hand begins and says 
 Let us pray. Peace be with us 10 
 
 Let us pray and beseech of God the Lord of all for the peace 
 of the holy catholic church here and in every country 
 
 Let us pray also for the welfare of our holy fathers mar V 
 catholicus and patriarch and mar JW bishop and metropolitan 
 
 Let us pray also for our fathers the bishops who are in this life 15 
 
 Let us pray also for the presbyters and deacons and subdeacons 
 and readers and monks and laymen, the faithful, men and 
 women, young men and maidens, orphans and widows, who 
 walk in this world with a good name and in seemly con- 
 versation. Amen 20 
 
 Let us pray for the peace of kings and governors of this world 
 
 Let us pray also for those who are in affliction and persecution 
 for the sake of God 
 
 Let us pray also for the peace of the holy catholic church in all 
 
 the world. Amen 25 
 [and the people answer 
 
 Amen | 
 
 That God in his compassion visit all divisions of it with those 
 things which help soul and body by his grace and mercy 
 world without end 30 
 
 [and they answer] 
 Amen. 
 He proceeds and recites the book of the dead 
 Let us pray. Peace be with us 
 
 Let us pray and beseech God the Lord of all 3 
 That this oblation be accepted for all the just and righteous 
 fathers who were wellpleasing in his sight [let us pray] 
 4h 2 
 
 ἘΝ 
 
276 The Persian Rite 
 Also for the memorial of Adam and Abel and Seth and Enosh 
 and Noah and Shem and all the just let us pray 
 And of Abraham and Isaac and Jacob and Joseph and all the 
 faithful [let us pray] 
 5 And of Melchisedek and Aaron and Zacharias and all priests 
 let us pray 
 And of Moses and Samuel and David and Nathan and all 
 prophets [let us pray] 
 And for the memorial of mart Maryam the holy virgin who bare 
 10 Christ our Lord and our Saviour 
 And of mar John the baptist the herald of Christ our Saviour 
 And of Peter and Paul and Matthew and Mark and Luke and 
 John and of all the apostles and of mar Addai and mar 
 Mari the apostles who were the converters of this eastern 
 15 region 
 And of Stephen the firstborn of the martyrs and of all confessors 
 And for the memorial of Simon and Shahdost and Bearba‘sh- 
 min and Babhay and Abha and Ishu‘yabh catholici and — 
 
 martyrs 
 
 20 And of 
 Papa Sabhrishu Sergius Elijah 
 Abhris Gregory Enosh Barcoma 
 Abraham Ishuyabh John ‘Abhdishu 
 James Mar’emmih  Joannes Ishu‘yabh 
 
 25 Achadh®’abhuy George John Elijah 
 Tumarea John Abraham Yabh’alaha 
 Shakhlaipha Chenanishu Immanuel Sabhrishu 
 Qaytma Celibhazekha Israel Makhikha 
 Isaac Pithyon ‘Abhdishu Dencha 
 
 30 Achi Abha Mari Yabh’alaha 
 Yabh’alaha James Joannes Timothy 
 Dadhishu Chenanishu John Dencha 
 Aqaq Timothy Ishu‘yabh Elijah 
 Babhay Ishu‘barnon — Elijah Simon 
 
 35 Silas George John 
 Paulus Sabhrishu Sabhrishu 
 Samuel Abraham ‘Abhdishu 
 ‘Abhdishu Theodosius Makhikha 
 
The Liturgy of the Nestorians 
 
 277 
 
 catholici patriarchs who have departed, from this eastern 
 
 region 
 
 up of the true faith 
 
 Salmith 
 Adhona 
 Joseph 
 ‘Abhdishu 
 Daniel 
 
 Barchadhbe- 
 
 shabba 
 Daniel 
 Shimbaitih 
 Bata 
 Chabhibha 
 Daniel 
 Job 
 Joseph 
 Babhay 
 
 Also for the memorial of 
 
 Shabhta 
 Simon 
 Qashisha 
 Chanana 
 Abraham 
 Jonadab 
 Paulus 
 Ishu‘yabh 
 George 
 Sergius 
 Jonah 
 Stephen 
 Samuel 
 Simon 
 John 
 
 Acha 
 
 Maran‘ammih 
 
 Ishu‘yabh 
 Nestorius 
 ‘Abhdishu 
 Isaac 
 John 
 Luke 
 Israel 
 George 
 Ishu‘yabh 
 Gabriel 
 Elijah 
 ‘Abhdishu 
 Gabriel 
 
 Also for the memorial of our holy fathers the cccxviij bishops 
 who were assembled at the city of Nicaea for the raising 
 
 Yabh’alaha 
 Hurmizd 
 John 
 Elijah 
 Titus 
 Joseph 
 ‘Abhdishu 
 Simon 
 Gabriel 
 George 
 Chenanishu 
 Abraham 
 Elijah 
 
 bishops and metropolitans who have departed from this 
 
 country 
 
 Mar James 
 
 Enlash 
 Abraham 
 Ith’alaha 
 Barnay 
 Elisha 
 Hosea 
 
 Mar Sergius 
 
 Abraham 
 Hurmizd 
 Paul 
 Barcgoma 
 Hosea 
 
 George 
 Elijah 
 Paulus 
 Simon 
 Gabriel 
 Gregory 
 
 Achadhéeabhu 
 
 Qasha 
 George 
 Sahduy 
 Qamishu 
 Sabhrishu 
 
 Rozbayhan 
 
 [Also for the memorial of our holy fathers 
 
 Cyprian 
 John 
 Thomas 
 
 ‘Aqebhshema 
 
 Joannes 
 Cyprian 
 Abraham 
 John 
 Qayuma 
 Bukhtishu 
 Abraham 
 Moses 
 
 Chenanishu 
 
 Sabhrishu 
 John 
 Berikhishu 
 Ishu‘yabh 
 Yahb’alaha 
 Elijah 
 George 
 Ishu‘yabh 
 Sabhrishu 
 John 
 Immanuel 
 ‘Abhdishu 
 Ishu‘yabh 
 
 5 
 
 20 
 
 25 
 
 30 
 
 35 
 
5 
 
 278 The Persian Rite 
 John ‘Abhdishu Michael Ishu‘yabh 
 ‘Abhdishu Gabriel ‘Abhdishu 
 Ishu‘zekha ‘Abhdishu Yabh’alaha 
 
 Also of our fathers 
 
 bishops metropolitan who have departed from the second 
 
 province of the holy city of Cubha} 
 
 Achuhd®emmih Shibhchale’ala- Mark Chenanishu 
 Moses ha Ishu‘zekha Abraham 
 Yazdaphnih Ephraim ‘Abhdishu _ Nestorius 
 10 Marabha Maranztkha Abraham Ishu‘yabh 
 Mari Chenanishu John Chenanishu 
 Ishu‘yabh Cyriac Cyriac 
 Sabhrishu Chis’alaha George 
 Shimbaitih Chabhibha ‘Abhdishu 
 15 Kelilishu John Makhikha 
 
 bishops who have departed from this country 
 
 [Also for the memorial of our holy fathers 
 
 Elidorus of Ishu‘yabh Cyriac ‘Abhdishu 
 Wasa Daniel John John 
 
 20 Barcoma Paulus Chakhima —_[shu‘yabh 
 Isaac John John Joannes 
 ‘Abhdishu Maritha Qayima Elijah 
 Israel Bardayra Simon ‘Abhdishu 
 Simon Babhay Immanuel  Chénanishu 
 
 25 Chayay Achuhde’emmihSabhrishu Sabhrishu 
 Benjamin Sahda ‘Abhdishu John 
 Elijah James Ishu Michael 
 James Sabhrishu George Joseph 
 ‘Aqebh’alaha Sdasan John John 
 
 30 Daniel Bar'itta Ishu‘yabh 
 John Thomas Sabhrishu 
 
 bishops who have departed from this holy see] 
 
 Also for the memorial of Shibhchaleishu bishop and metro- 
 politan [and martyr] who converted the Galayi and the 
 35 Daylimayi 
 
The Liturgy of the Nestorians 279 
 
 Also for the memorial of 
 
 Ignatius Meletius Basilius Theodorus 
 Polycarpus _—_ Flavianus Gregorius Nestorius 
 Athanasius Ambrosius Diodorus Alexander 
 Eustathius Gregorius Joannes Meletius 2 
 
 bishops and doctors 
 
 And of Yulyani and Ephraim and Narsay and Abraham and 
 John and Michael presbyters and doctors 
 
 And for the memorial of the man of God and son of man, 
 in whom grace was victorious in signs and wonders, our 10 
 blessed father mar Gabriel, witnessed to for holiness and 
 famous for strength and marvellous in deeds, the founder 
 of the High Monastery and its holy school the mother of 
 virtues 
 
 And for the memorial of our blessed father mar Abraham 15 
 the interpreter of the divine scriptures and of Piyon 
 and Moses and James and Ishurachmih presbyters and 
 
 doctors 
 
 And of 
 Paul Evagrius Barqisri Elijah Ae 
 Antony [ Michael | Mar Babhay Ukhama 
 Macarius Marogin John Barsahdi 
 Arsenius James Rabban Hur- Sabhrishu 
 Marcus John mizd Daniel 
 Abraham Abraham [Mar Acha — Sabhrishu 25 
 Qiyori Michael John the Andrew] 
 John Elijah weeper 
 
 hermits and strangers who were famous for comely and 
 edifying conversation 
 
 And for the memorial of the illustrious athletes and glorious 30 
 
 anchorets 
 
 Mar Isaac Mar Acha Jonah Gabhrina 
 
 Mar Dencha Mar John Phenix 
 
 Pithyon Mar Abhin Ananias 
 
 Dumastyanus Abha Bauth 35 
 
 and all their just and righteous companions. 
 
280 The Persian Rite 
 
 Also for the memorial of our holy fathers 
 
 Mar Kidhaway Mar‘Abhda_ Diodorus _— Sergius Didha 
 Mar Abha Theodorus Sapor John 
 
 strangers and religious who walked in angelic conver- 
 5 sation 
 
 Also for the memorial of the illustrious among saints and 
 marvellous among weepers and great among religious and 
 instructed among athletes and renowned in deeds mar 
 rabban Bar‘itta the sun of the saints and of Chanahishu 
 
 10 his faithful sister 
 
 And of 
 Mar Sergius George Pithyon Ishu‘sabhran 
 Bacchus Cyriac Mar Sabha Yuchana 
 
 and the poor woman and her two sons, famous martyrs 
 15 And for the memorial of 
 Mar Sabhr- Johnson of Mar Shibhcha- Rabban Jo- 
 
 ishu the seers lemaran seph 
 Mar Chenan- Mar‘anammih Rabban Pran- Abraham 
 ishu of Zin si 
 20 and all their companions, founders of the godly congre- 
 
 gation of the monastery of Bith Quqa 
 
 Also for the memorial of the holy martyrs and instructed 
 athletes the sons of Gregory who are laid in this blessed 
 village 
 
 25 Also for the memorial of mar John Daylomaya who built 
 two monasteries of the Syrians 
 
 Also for the memorial of the illustrious among saints and 
 renowned in deeds and marvellous among confessors mar 
 George the holy martyr in whose name was built an holy 
 
 30 church 
 
 Also for the memorial. of rabban Sabha and the sons of Shemini 
 who are laid in this blessed village 
 
 Also for the memorial of mar John the holy martyr witnessed 
 to by his good deeds of holiness and of rabban Joseph 
 
 35 his brother who are laid in this village 
 [And for the memorial] of Constantine the victorious king and 
 
The Liturgy of the Nestorians 281 
 
 of Helena his faithful mother and of Constantine and 
 Constans and Jovian and Theodosius and Becay and 
 Naaman and Moriqi victorious kings 
 
 Also for the memorial of the martyrs and renowned among 
 athletes the raisers up of monasteries and churches and 5 
 givers of gifts and alms, the sustainers of orphans and 
 widows, the amir Matthew and amir Mas‘dd bey who were 
 killed by the people of the Ishmaelites and laid in this 
 village 
 
 Also for the memorial of the illustrious among athletes and 10 
 providers of churches and monasteries, generous in alms, 
 guardians of orphans and widows the amir Matthew and 
 amir Hassan and amir Nijmaldin who departed in this 
 village 
 
 Also for the memorial of all faithful and Christloving kings 15 
 
 Also for the memorial of Aaron head of the scribes who gave 
 alms and did good deeds in the holy church 
 
 Also for presbyters and deacons and scholars who have de- 
 parted from this church 
 
 And of all them that in a true faith departed from this world of 20 
 whom our Lord [alone] knoweth the names, that Elohim 
 crown them in the resurrection of the dead. [Amen 
 
 And the people answer| 
 And our Lord make us all to partake with them in his 
 grace and mercy for ever. Amen. 25 
 
 {THE KISS OF PEACE) 
 
 The deacon says 
 Give the Peace one to another in the love of Christ 
 They give the peace one to another and say 
 
 And for all catholici and bishops and presbyters and deacons 30 
 and the whole company who have departed from the congrega- 
 tion of the church and for the life and peace of the world: 
 for THE CROWN OF THE YEAR that it be BLESSED and completed 
 by THY GoopNEss: for every child of the church who is worthy 
 to receive this offering which is before thee and for all thy 35 
 
Io 
 
 20 
 
 25 
 
 35 
 
 282 
 
 The Persian Rite 
 
 servants and thine handmaidens who stand before thee at this 
 time: for all of them and for all of us be this offering accepted 
 for ever. 
 
 Amen 
 
 and they make the procession of the peace. 
 
 <ANAPHORA) 
 
 And the deacon says 
 
 Let us all confess and make 
 request and beseech the 
 Lord in purity and groan- 
 ing. Stand ye fairly and 
 behold those things that are 
 done in the fearful mysteries 
 which are being hallowed. 
 The priest hath drawn nigh 
 to pray that by his mediation 
 PEACE may BE MULTIPLIED 
 UNTO you. Cast down your 
 eyes and stretch forth your 
 thoughts to heaven 
 
 Watchfully and diligently make 
 request and beseech at this 
 time and let no man dare 
 to speak. Whoso prayeth 
 let him pray in his heart. 
 And in silence and fear stand 
 ye and pray. Peace be with 
 us. 
 
 And the priest says this cushapa quietly 
 Cushapa 
 
 O Lord God of hosts repeat, aid my 
 weakness by thy mercy and by the 
 help of thy grace account me worthy 
 to offer before thee this living and 
 holy sacrifice for the help of the whole 
 body and for the praise of thy glorious 
 Trinity, o Father and Son and Holy 
 Ghost, for ever 
 
 And the priest rises and lifis the 
 veil from the mysteries and folds it 
 vound about the chalice and paten and 
 ; says 
 
 Forasmuch as thou hast by thy grace, 
 o my Lord, accounted me worthy of 
 thy body and thy blood, even soaccount 
 me worthy of BoLtpness before thee 
 IN THE DAY OF JUDGEMENT. Amen, 
 
 The prayer of the incense 
 
 O our Lord and our God, may the pleasant savour which 
 30 we Offer thee before thine holy altar within thy glorious temple 
 be acceptable unto thee and may it be for the joy of thine 
 
 holy name and for the pardon of thy servants and of thy flock, 
 o Father and Son and Holy Ghost, for ever. 
 
 The priest says to the deacon 
 
 Christ strengthen thee to do his will continually, 
 
The Liturgy of the Nestorians 283 
 
 {THE THANKSGIVING) 
 And he proceeds 
 Kanina 
 THE grace OF oUR Lorp Jesus CHRIST AND THE LOVE OF 
 Gop the Father, AND THE FELLOWSHIP OF THE Hoty GuosT 5 
 be WITH us ALL now and ever and world without end 
 
 he signs the mysteries and they answer 
 
 Amen 
 and he proceeds 
 
 Lift up your minds 10 
 
 and they answer 
 Unto thee, o Gop oF ABRAHAM AND OF ISAAC AND OF ISRAEL, 
 o glorious king 
 and he proceeds 
 
 The offering is being offered unto God the Lord of all 15 
 
 and they answer 
 It is fit and right 
 (and he raises his hands in every kantina in which now does not occur) 
 and the deacon says 
 Peace be with us 20 
 
 And the priest kneels and prays secretly and says this cushapa quietly 
 Cushapa 
 
 O Lord Lord, give us openness of face before thee that with the boldness 
 which is of thee we may accomplish this LIVING AND HOLY SERVICE WITH OUR 
 CONSCIENCES CLEAN FROM all Evit and bitterness, and sow in us love and peace 25 
 and concord ONE TOWARDS ANOTHER AND TOWARDS ALL MEN 
 
 And he rises and kisses the altar. And it must also be made known that 
 at the beginning and the end of every gehantha he makes a matiniya and kisses 
 the altar. And the priest proceeds stretching out his hands in due order and 
 
 saying this g¢hantha 30 
 Gehantha 
 
 Worthy of praise from every mouth repeat and of confession 
 from every tongue and of worship and exaltation from every 
 creature is the adorable and glorious name of thy glorious Trinity, 
 
 o Father and Son and Holy Ghost, who didst create the world 35 
 by thy grace and its inhabiters by thy mercifulness and didst save 
 mankind by thy compassion and give great grace unto mortals. 
 
10 
 
 25 
 
 30 
 
 35 
 
 40 
 
 284 The Persian Rite 
 
 Thy majesty, o my Lord, THOUSAND THOUSANDS of those on 
 high bow down and worship AND TEN THOUSAND TIMES TEN 
 THOUSAND holy ANcELs and hosts of spiritual beings, MINISTERS 
 of FIRE and spirit, praise thy name * with holy cherubin and 
 spiritual seraphin offering worship to thy sovereignty 
 Kantina 
 shouting and praising without ceasing and CRYING ONE TO 
 ANOTHER AND SAYING 
 and they answer 
 
 HoLy HoLy HOLY LoRD GoD OF HOSTS 
 
 heaven and EARTH are FULL OF HIS PRAISES and of the 
 nature of his being and of the excellency of his 
 glorious splendour 
 
 Hosanna in the highest and HOSANNA TO THE SON OF DaviD 
 
 BLESSED IS HE THAT came and COMETH IN THE NAME OF 
 THE Lorp 
 HosaANNA IN THE HIGHEST 
 and each time they shout HoLy the priest makes a matuniya before the altar 
 And he kneels and says this cushapa 
 Cushapa 
 
 Hoty Hoty HoLy Lorp Gop ΟΕ Hosts: heaven and EARTH are FULL OF 
 his PRAISES and of the nature of his being and of the excellency of his 
 glorious splendour: even as I FILL HEAVEN AND EARTH, SAITH THE LorRD. 
 Hoty 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 15 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 
 THIS PLACE, for this day I HAvE SEEN the Lord face to face, and THIS 15 
 NONE OTHER THAN THE HOUSE OF GOD AND THIS IS THE GATE OF HEAVEN. 
 *And now, o Lord, let thy grace be upon us vepeat and purge our unclean- 
 ness and sanctify our lips and mingle, o my Lord, the voices of our feeble- 
 ness with the hallowing of the seraphin and the halleluiahs of the angels. 
 Praise be to thy mercies who hast made creatures of dust partakers with 
 spiritual beings 
 
 And he rises and says 
 
 Bless, Ὁ my Lord: bless, o my Lord: bless, Ὁ my Lord 
 My brethren, pray for me 
 
 and he repeats this gehantha quietly 
 
The Liturgy of the Nestorians 285 
 
 Gehantha 
 
 And with these heavenly hosts we give thanks to thee, 0 my 
 Lord γοῤοαί, 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 
 
 [Our Lorp JESUS THE SAME NIGHT IN WHICH HE WAS 
 DELIVERED UP TOOK BREAD AND BLESSED AND BRAKE IT AND 
 SAID TAKE, EAT: THIS IS MY BODY WHICH IS BROKEN FOR 
 YOU: THIS DO IN REMEMBRANCE OF ME. AFTER THE SAME 
 MANNER ALSO HE TOOK THE CUP WHEN HE HAD _ SUPPED, 
 SAYING THIS CUP IS THE NEW TESTAMENT IN MY BLOOD: THIS 
 DO YE, AS OFT AS YE DRINK IT, IN REMEMBRANCE OF ME 
 
 or read it as in the other kuddashé | 
 Kanina 
 And for all thine helps and graces towards us let us raise to thee 
 praise and honour and confession and worship now and ever 
 and world without end 
 
 and he signs the mysteries and they answer 
 
 Amen. 
 
 {THE INTERCESSION > 
 And the deacon says 
 
 Pray in your minds. Peace be with us 
 And the priest proceeds to this cushapa kneeling and saying in his heart 
 Cushapa 
 O Lord God of hosts, accept this offering for all the holy catholic church and 
 for all the just and righteous fathers who have been wellpleasing in thy sight 
 and for all the prophets and the apostles and for all the martyrs and confessors 
 and for all mourners and distressed and for all the needy and tormented and 
 for all the sick and afflicted and for all the departed who have been severed 
 and have gone forth from amongst us and for this people that looketh for 
 and awaiteth thy mercies *and for my frailty and misery and poverty repeat. 
 Yea, o our Lorp and our Gop, AFTER THY MERCIES AND THE MULTITUDE 
 
 5 
 
 Io 
 
 20 
 
 Lo) 
 σι 
 
286 The Persian Rite 
 
 OF THY GOODNESSES deal thou with thy people and with my misery and 
 NOT AFTER MY SINS and transgressions, but that I and these may be accounted 
 worthy of the pardon of offences and the remission of sins through this holy 
 body which we are receiving IN THE BELIEF OF THE TRUTH by the grace which 
 5 is of thee. Amen*% 
 And he rnses and says 
 
 Bless, o my Lord: bless, o my Lord: bless, o my Lord 
 
 My brethren, pray for me 
 and he proceeds and repeats this gehantha quietly 
 
 IO Gehantha 
 
 Do thou, o my Lord, in thy many and unspeakable mercies 
 repeat make a good and acceptable memorial for all the just and 
 righteous fathers who have been wellpleasing in thy sight, in 
 
 ἃ Cushapa of the departed [which is used at memorials of the departed instead 
 15 of or in addition to the foregoing | 
 
 I worship thy grace, o my Lord, and I confess thy mercifulness, in that 
 though I be unworthy by reason of my sins, thou hast brought me nigh unto 
 thee in thy compassion and hast appointed me a minister and mediator of these 
 glorious and holy mysteries, desiring of thee and beseeching thy sovereignty 
 
 20 that they be for the tranquillity and peace of the world and for the preservation 
 of thine holy church and for the increase of the true faith and for the exaltation 
 of the righteous and for the pardon of sinners and for the acceptance of the 
 penitent and for the return of them that are afar off and for the encouragement 
 of the weak and for the refreshing of the tormented and for the comforting of 
 
 25 the afflicted and for the healing of the sick and for the support of the poor and 
 for a good memorial of the departed, and do thou to all of us, o my Lord, such 
 things as help and are wellpleasing to thy sovereignty. *Yea, o Lord God of 
 hosts vepeat, may this offering be accepted in the heights above from my hands, 
 sinner and offender that I am, like the offering of Abel in the plain and of Noah 
 
 20 in the ark and of Abraham in the sacrifice of his son and of Elijah on mount 
 Horeb and of the widow in the treasury and of the apostles in the upper room, 
 and with the offering of the just and righteous fathers who from one generation 
 to another have made their offering. Yea, our Lord and our God, may this 
 offering be accepted for all the holy catholic church that it be established and 
 
 35 kept immovable, and for priests and kings and rulers that they be established 
 in the tranquillity of the churches and in the peace of their borders, and for the 
 poor and needy and tormented and for the mourners and distressed and 
 afflicted, and for all the departed who have been severed and have gone forth 
 from among us, and for all those who stand before thine holy altar and make 
 
 40 petition through my sinfulness: grant their requests, pardon their offences 
 and blot out their sins. And for this land and them that dwell therein, and 
 for this village and the inhabiters thereof: compass it, o my Lord, with a strong 
 wall and turn away from it in thy grace hail and famine and death and THE 
 LOCUST AND THE CANKERWORM AND THE CATERPILLER and let not the spoiler 
 
 45 have power over us and LET NOT THEM THAT HATE US REJOICE OVER us: and 
 for VV and M 
 
 and he names the cause and the matter, kneeling before the altar: and every 
 cause of his own or of others he here brings before God. 
 
The Liturgy of the Nestorians 287 
 
 the commemoration of the body and blood of thy Christ 
 which we offer unto thee on thy pure and holy altar as thou 
 hast taught us, and grant us thy tranquillity and thy peace all 
 the days of the world. *Yea, o our Lord and our God, grant 
 us thy tranquillity and thy peace all the days of the world vepeat 5 
 THAT ALL THE INHABITANTS OF THE EARTH MAY KNOW THEE 
 THAT THOU ART THE ONLY TRUE Gop the Father and that 
 THOU HAST SENT our Lord Jesus Curist thy Son and thy 
 BELOVED. And he our Lord and our God came and in his 
 lifegiving gospel taught us all the purity and holiness of the 
 prophets and the apostles and the martyrs and the confessors 
 and the bishops and the doctors and the presbyters and the 
 deacons and all the children of the holy catholic church, 
 even them that have been signed with the living sign of holy 
 baptism I 
 and when he says them that have been signed let him sign the throne from 
 below upwards and from right to left, inclining the while. 
 
 _ 
 
 [9] 
 
 σι 
 
 {THE INVOCATION) 
 
 And here he strikes his face with his hands 
 
 τὸ 
 
 And we also, ο my Lord repeat three times, thy weak and frail and 20 
 miserable servants who ARE GATHERED TOGETHER IN thy NAME, 
 both stand before thee at this time and have received the example 
 which is from thee delivered unto us, rejoicing and praising and 
 exalting and commemorating and celebrating this great and 
 fearful and holy and lifegiving and divine mystery of the passion 25 
 and the death and the burial and the resurrection of our Lord 
 our Saviour Jesus Christ 
 The deacon says The priest rises and elevates his hands 
 In silence and awe stand ye and says 
 and pray. Peace be withus.s AND MAY THERE COME, 30 
 O MY LORD, thine’ Holy 
 Spirit and rest upon this offering of thy servants and bless it 
 ‘and hallow it that it be to us, o my Lord, for the pardon of 
 offences and the remission of sins and for the great hope of 
 resurrection from the dead and for new life in the kingdom of 35 
 heaven with all those who have been wellpleasing in thy sight. 
 And for all this GREAT AND MARVELLOUS dispensation towards 
 
288 The Persian Rite 
 
 us * we will give thee thanks and praise thee without ceasing in 
 thy CHURCH redeemed BY THE PRECIOUS BLOOD oF thy Curist, 
 with unclosed mouths and OPEN FACES 
 Kaniina 
 5 lifting up praise and honour and confession and worship to thy 
 living and holy and lifegiving name now and ever and world 
 
 without end 
 and he signs the mysteries and they answer 
 
 Amen 
 
 10 [The veil is closed; and he makes a matiiniya before the altar, but let him 
 not kneel 
 and he proceeds 
 
 O Christ the peace of those above and the great tranquillity of 
 those below, grant, o my Lord, that thy tranquillity and peace 
 15 may abide on the four corners of the world and especially 
 within thine holy catholic church, and grant peace to the priest- 
 hood with the realm AND MAKE WARS TO CEASE IN ALL THE 
 WORLD and SCATTER THE divided PEOPLES THAT DELIGHT IN 
 WAR, THAT WE MAY LEAD A QUIET AND PEACEABLE LIFE IN ALL 
 
 20 sobriety AND GODLINESS 
 And he proceeds 
 
 I THANK THEE, Ο FATHER, LORD OF HEAVEN AND EARTH, 
 
 o Father and Son and Holy Ghost, that though I be a sinner 
 and weak yet by reason of the multitude of thy mercifulness thou 
 
 25 hast in thy grace accounted me worthy to offer before thee these 
 fearful and holy and lifegiving and divine mysteries of the body 
 and blood of thy Christ that 1 may minister to THY PEOPLE AND 
 SHEEP OF THY PASTURE the pardon of their offences and the 
 remission of their sins and the salvation of their souls and the 
 30 reconciliation of the whole world and the tranquillity and peace 
 
 of all the churches 
 He proceeds 
 
 HAVE MERCY UPON ME, 0 GOD, AFTER THY GREAT GOODNESS 
 O king Christ, have mercy upon me 
 35 ACCORDING TO THE MULTITUDE OF THY MERCIES DO AWAY 
 MINE OFFENCES 
 O king Christ, glory to thy name 
 Cand in like manner alternately to the end of Ps. li) 
 
The Liturgy of the Nestorians 289 
 
 UnTo THEE LiFT I UP MINE EYES, 0 THOU THAT DWELLEST IN 
 
 THE HEAVENS 
 
 {and the rest of Ps. cxxiit 1-3) 
 
 I WILL WASH MY HANDS IN INNOCENCY, 0 LorpD, AND SO WILL 
 
 I GO TO THINE ALTAR 
 land 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, 0 our 
 
 Lord and our God, and may the smoke of our pleasant censer 
 refresh thee like the censer of Aaron the priest in the tabernacle. 
 And renew our souls with our bodies and be reconciled to thy 
 creation for thy many mercies’ sake, 0 creator of pleasant roots 
 and sweet spices, Lord of all, Father and Son and Holy Ghost, 
 for ever. Amen. 
 
 (THE FRACTION AND CONSIGNATION ) 
 The order of the signing and the breaking 
 And he begins the order of signing and breaking and draws near with his 
 hands outstretched and not folded as illiterate men do and he censes his hands 
 and jus face saying 
 *Sweeten, o our Lord and our God, the savour of our 
 uncleanness and our corruption with the sweet odour of the 
 pleasantness of thy love and purify us therewith from the 
 defilements of sin, ο thou good shepherd, who wentest forth 
 to seek us and didst find us when we were lost and willest our 
 return. Pardon me mine offences and my sins, those I know 
 and those I know not, in thy grace and thy mercies repeat three 
 
 times 
 and say 
 
 Bless, o my Lord: bless, o my Lord: bless, o my Lord 
 
 * The mercifulness of thy grace, o our Lord and our God, 
 bringeth us nigh unto these glorious and holy and lifegiving 
 and divine mysteries albeit we are unworthy repeat three times 
 
 and the deacon answers lim 
 
 In truth, o my Lord, we are not worthy. Have pity on us, 
 
 o my Lord, for that we are not worthy for our frailty by reason 
 of our many sins 
 
 Each time after he says The mercifulness of he folds his hands on his 
 breast in the form of a cross and kisses the middle of the altar and also the 
 vight side and the left side 
 U 
 
 or 
 
 to 
 
 το 
 
 Φ 
 
 [ΣῚ 
 σι 
 
20 
 
 2 
 
 290 
 
 [The deacons begin 
 SEE THAT IT IS I MYSELF 
 
 I am the bread which came 
 down from on high, said our 
 5 Saviour in the mysteries to his 
 disciples. _Whoso hath love 
 approacheth and receiveth it 
 and liveth for ever in me and 
 inheriteth the kingdom 
 
 ° Glory be to the Father and 
 to the Son and to the 
 Holy Ghost 
 
 The cherubin and seraphin 
 and archangels in fear and 
 trembling stand before the 
 altar and gaze at the priest 
 breaking and dividing the body 
 of Christ for the pardon of 
 trespasses 
 
 σι 
 
 FROM EVERLASTING TO EVER- 
 LASTING world without end 
 
 O thou who in mercy dost 
 open the door to the penitent 
 and callest sinners to come to 
 thee, open to us, Ὁ my Lord, 
 the door of thy mercies and let 
 us enter by it and sing praise 
 to thee by night and by day]. 
 
 σι 
 
 30 
 
 Yo 
 
 mn 
 
 The Persian Rite 
 
 And the priest takes the uppermost 
 biachra which ts in the middle of the paten 
 in both his hands which must not then be 
 
 folded and looks upwards and says 
 
 Praise to thine holy name, o our 
 Lord Jesus Christ, and worship to 
 thy sovereignty at all times for ever. 
 Amen 
 
 For thou art THE LrvinG and life- 
 giving BREAD WHICH CAME DOWN FROM 
 HEAVEN and giveth Lire to the whole 
 WORLD and they wuHo EAT of it DIE 
 not and they who receive it are saved 
 and pardoned in it and live in it for 
 ever, Amen 
 
 and they answer 
 Amen 
 
 And he kisses the biichra in the form 
 of a cross, not bringing it to his lips, 
 but figuratively, above and below and 
 
 right and left, and says 
 
 Glory be to thee, o my Lord three 
 times, FOR thine UNSPEAKABLE GIFT 
 towards us for ever. Amen 
 
 and they answer 
 Amen 
 He holds the bichra firmly with both 
 hands and says 
 
 We draw nigh, o my Lord, 
 in the true faith of thy name 
 to these holy mysteries and by 
 thy compassion we break and 
 by thy mercifulness we sign 
 the body and the blood of our 
 Saviour our Lord Jesus Christ: 
 in the name of the Father and 
 of the Son and of the Holy 
 Ghost for ever 
 
 and they answer 
 Amen 
 
 While naming the Trinity he breaks 
 the bichra that is in his hands attentively 
 
The Liturgy of the Nestorians 201 
 
 into two halves. And some here sign 
 the perista with their thumb at the time of 
 breaking: but do thou beware of such 
 an audacity, for that it is not necessary 
 here to sign but only to break in the 5 
 name of the Trimty, holding them in 
 both hands. And he puts the half which 
 is in his left hand in its place, not in tts 
 Sormer position but arranging the broken 
 side towards the chalice. And with the τὸ 
 half in his right hand he signs the blood 
 in the chalice from cast to west and from 
 north to south, dipping a third part of 
 the half which ts in his hand into the 
 chalice: that is (he dips) a third part of 15 
 both the portions. And he signs the 
 chalice with that half of the biichra and 
 not with the upper side and its edge, as 
 others are wont to do, but with the part 
 where it 1s broken while the front of the 20 
 half is towards (the chalice). And he 
 says while making the sign of the cross 
 Jrom east to west 
 The precious blood is signed 
 with the lifegiving body of our 
 - Lord Jesus Christ: in the 
 name of the Father and of the 
 Son and of the Holy Ghost 
 for ever 
 
 iS) 
 tn 
 
 this while signing from cast to west 30 
 towards him: and at the Holy Ghost 
 he signs from north to south towards the 
 paten. And so he signs the body tn the 
 paten in like manner and with the same 
 
 half which ts in his hand saying 35 
 The holy body 15 signed 
 with the propitiatory blood of 
 our Lord Jesus Christ : in the 
 name of the Father and of the 
 
 Son and of the Holy Ghost 4° 
 
 for ever 
 and they answer 
 
 Amen 
 
20 
 
 209 
 
 40 
 
 292 
 
 The Persian Rite 
 
 And he holds both the halves in his 
 two hands and joins them together as if 
 they had not been broken: and let his 
 Jorefingers {and thumbs) encircle the 
 
 halves like a wheel: and he says 
 
 These glorious and holy and life- 
 giving and divine mysteries have been 
 set apart and consecrated and perfected 
 and fulfilled and united and commingled 
 and attached and sealed one to the 
 other in the adorable and glorious name 
 of the glorious Trinity the Father and 
 the Son and the Holy Ghost, that they 
 may be to us, o my Lord, for the pardon 
 of offences and the forgiveness of sins 
 and the great hope of the resurrection 
 from the dead and for new life in the 
 kingdom of heaven, to us and to the 
 holy church of Christ our Lord here 
 and in every place now and ever and 
 world without end 
 
 and at now he cleaves a cleft with his 
 thumb at the part which was dipped in 
 the blood, and then he puts the halves 
 on the paten one over the other cross- 
 wise so that the broken part of the lower 
 one which was held in his left hand looks 
 towards the chalice, and the broken part 
 ‘of the upper one which was held in his 
 right hand looks towards the west to- 
 wards the priest, so that the cleft in it 
 looks towards the chalice. 
 
 And he wipes his hands well and 
 signs limself between his eyes with his 
 thumb with the sign of the cross and 
 also the deacons around him and says 
 
 Christ accept thy ministry: Christ 
 illumine thy face: Christ keep thy 
 life : Christ nourish thy youth. 
 
 Let him unwrap the veil which ts 
 Solded round about the paten and chalice 
 and say 
 
 Glory be to thee, o our Lord Jesus 
 Christ, for that though I be unworthy 
 thou hast in thy grace appointed me 
 
The Liturgy of the Nestorians 
 
 293 
 
 a minister and a mediator of thy 
 glorious and holy and lifegiving and 
 divine mysteries. By the grace of 
 thy compassion account me worthy 
 of the pardon of offences and the 
 forgiveness of sins 
 
 and then 
 
 Glory be to thee, o God: glory be 
 to thee, o eternal Son: glory be to 
 thee, o Holy Ghost, who sanctifiest 
 all, for ever 
 
 and they answer 
 
 Amen. 
 
 {THE BLESSING) 
 
 And he kisses the altar in the midst and proclaims like one making an 
 announcement and says 
 
 THE grace oF ouR Lorp JEsus CHRIST AND THE LOVE OF 
 Gop the Father AND THE FELLOWSHIP OF THE Hoty GHOST BE 
 WITH US ALL now and ever and world without end 
 
 and they answer 
 
 AMEN 
 
 And he signs himself lifting his hands a little upwards on either side, because this 
 signing 1s received on behalf of the people although he makes it on his own person. 
 
 [The veil ts opened]. 
 
 (THE COMMINUTION > 
 
 And the deacon proclaims 
 
 Let us all with awe and rever- 
 ence draw nigh to the mys- 
 teries of the precious body 
 and blood of our Saviour. 
 With A PURE HEART AND 
 FAITH UNFEIGNED let us re- 
 member his passion and 
 consider his resurrection: 
 for for our sakes the only- 
 begotten of God took of 
 mankind a mortal body and 
 a reasonable and intelligent 
 
 The priest whispers in his heart and 
 says 
 
 BLESSED ART THOU, 0 LorpD Gop ΟΕ 
 OUR FATHERS, AND GLORIOUS IS THY 
 NAME FOR EVER: FOR THOU HAST NOT 
 DEALT WITH US AFTER OUR SINS but in 
 THE MULTITUDE OF THY MERCIES thou 
 hast delivered US FROM THE POWER OF 
 DARKNESS AND Hast bidden us TO THE 
 KINGDOM OF thy DEAR Son our Lord 
 Jesus Christ 
 
 While this is being said the priest 
 breaks the body and then dips a coal 
 
 Jor the children. 
 
 20 
 
 39 
 
 35 
 
 40 
 
294 The Persian Rite 
 
 and immortal soul and by 
 his lifegiving laws and his 
 holy commandments hath 
 brought us nigh from error 
 TO THE KNOWLEDGE OF THE 
 TRUTH, and after all his 
 dispensation for us he THE 
 FIRSTFRUITS of our nature 
 was lifted up on the cross 
 10 and rose from the dead and 
 was taken up into heaven. 
 He hath delivered to us his 
 holy mysteries that in them 
 we might commemorate all 
 his grace towards us. Let 
 us then with overflowing 
 love and with an humble will 
 receive THE GIFT of ETERNAL 
 LIFE and with pure prayer 
 20 and manifold grief let us 
 partake in the mysteries of 
 the church in penitent hope 
 turning from our transgres- 
 sions and grieving for our 
 sins and asking mercy and 
 forgiveness from God the 
 Lord of all. 
 
 Or 
 
 _ 
 οι 
 
 LS} 
 σι 
 
 {THE LORD’S PRAYER) 
 The deacon 
 30 We condone the transgressions of our fellowservants 
 k O Lord, pardon the sins and transgressions of thy 
 servants 
 And we purify our consciences from divisions and strife 
 k O Lord, pardon the sins and transgressions of thy 
 35 servants 
 With our souls freed from anger and enmity 
 R O Lord, pardon the sins and transgressions of thy 
 servants 
 
The Liturgy of the Nestorians 295 
 
 Let us receive the holy and be hallowed by the Holy Ghost 
 R O Lord, pardon the sins and transgressions of thy 
 servants 
 And in union and concord of minds let us receive the fellowship 
 of the mysteries in peace one with another 
 Ik O Lord, pardon the sins and transgressions of thy 
 servants 
 That they be to us, Ὁ my Lord, for the resurrection of our 
 bodies and the salvation of our souls and life world with- 
 out end. 
 When the caruzitha is finished the deacon says 
 Let us pray. Peace be with us 
 and the priest repeats in his heart quietly 
 
 Pardon, o my Lord, by thy compassion the sins and trans- 
 gressions of thy servants and hallow our lips by thy grace that 
 they may yield the fruits of praise to thine exalted godhead 
 with all thy saints in thy kingdom 
 
 If there are chalices which they are not consecrating he signs them here 
 
 And then he rises to his full herght after inclining and raises his voice 
 
 and says“ 
 
 Make thy tranquillity, o my Lord, to dwell amongst us anp 
 thy PEACE IN our HEARTS and may our tongues proclaim thy 
 truth and thy cross be the guardian of our souls while we make 
 new harps of our mouths and speak a new tongue with lips 
 of fire. Account us worthy, o my Lord, with the boldness 
 which is of thee to pray before thee this pure and holy prayer 
 which thy lifegiving mouth taught to thy true disciples the 
 sons of thy mysteries WHENSOEVER YE PRAY AFTER THIS 
 MANNER PRAY YE and confess and say 
 
 and they answer 
 
 Our FATHER WHICH ART IN HEAVEN, HALLOWED BE THY 
 NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS 
 los UNG Ete ANE New ΘἸΝΕ; 5 ΤῊ DAYS “VEE, BREAD Ob SOUR 
 NECESSITY AND FORGIVE US OUR TRESPASSES AS WE HAVE 
 
 2 Tf it is not a feast of our Lord Account us worthy, o our Lord and our 
 God, to stand before thee continually without blame witH A PURE HEART and 
 OPEN FACE with the boldness which in mercy is given us of thee that we may all 
 with one accord call upon thee and say ON THIS WISE 
 
 - 
 σι 
 
 3° 
 
296 The Persian Rite 
 
 FORGIVEN THEM THAT TRESPASS AGAINST US AND LEAD US 
 NOT INTO TEMPTATION BUT DELIVER US FROM EVIL: FOR THINE 
 IS THE KINGDOM AND THE POWER AND THE GLORY FOR EVER 
 AND EVER. AMEN 
 
 5 And the priest repeats this prayer quietly 
 O Lord God of hosts our good God and our merciful king, we 
 desire of thee and beseech the abundance of thy mercifulness : 
 LEAD US NOT, 0 my Lord, INTO TEMPTATION BUT DELIVER US © 
 FROM THE EVIL ONE and his hosts: FOR THINE IS THE KING- 
 
 10 DOM AND THE POWER AND THE MIGHT and the strength and 
 the dominion in heaven and in earth now and ever and worLD 
 WITHOUT END. AMEN 
 
 or this sometimes said in an audible voice and slowly 
 
 ΥΈΑ, 0 our Lorp and our Gop, we desire of thee and beseech 
 15 the mercifulness of thy grace, LEAD Us ΝΟΥ, o my Lord, lead 
 us not, o my Lord, INTO TEMPTATION BUT Save and DELIVER US 
 FROM THE EVIL ONE and his hosts: FOR THINE IS THE KING- 
 DOM AND THE POWER AND THE MIGHT and the strength and 
 the dominion in heaven and in earth now and ever 
 20 and he signs himself and raises his votce 
 and WORLD WITHOUT END 
 
 and they answer 
 
 AMEN. 
 
 (THE ELEVATION > 
 
 And the priest says 
 
 to 
 σι 
 
 Peace be with you 
 and the people answer 
 And with thee and with thy spirit 
 and he proceeds 
 30 The holy thing to the holies is fitting in perfection 
 and they answer 
 One holy Father, one holy Son, one holy Spirit 
 
 Glory be to the Father and to the Son and to the Holy Ghost 
 world without end. Amen 
 
The Liturgy of the Nestorians 297 
 
 { They draw the veil of the altar and range themselves in two choirs in the 
 sanctuary and those within begin the following in a low voice saying 
 Kaniina 
 
 TERRIBLE ART THOU, 0 GOD MOST HIGH, OUT OF THINE HOLY 
 PLACE world without end. BLESSED BE THE GLORY OF THE 5 
 LorD FROM HIS PLACE ἢ 
 
 They repeat it in a loud voice and the people in the nave answer the 
 same words 
 
 Verses said in the sanctuary 
 Gop IS GONE UP WITH A MERRY NOISE: AND THE LORD WITH τὸ 
 THE SOUND OF THE TRUMP 
 GoD REIGNETH OVER THE HEATHEN: GoD SITTETH UPON 
 HIS HOLY SEAT ἢ 
 TERRIBLE ART THOU εἴ ἢ 
 
 Choirs, choirs of spirits arose and escorted the Son in pomp 15 
 on the day of his ascension * 
 
 TERRIBLE ART THOU efc* 
 Continuation 
 
 WHILE THEY BEHELD HE WAS TAKEN UP AND A CLOUD 
 RECEIVED HIM AND HE WAS HIDDEN FROM THEIR SIGHT 20 
 
 TERRIBLE ART THOU etc * 
 
 The precious blood and the body which we have all received, 
 praise we it with confession and say Halleluiah halleluiah* 
 
 TERRIBLE ART THOU, Ο GOD MOST HIGH, OUT OF THINE HOLY 
 PLACE world without end. BLESSED BE THE GLORY OF THE 25 
 LorD FROM HIS PLACE}. 
 
 {THE COMMUNION > 
 They open the veil 
 and the deacon who said the carusitha comes to the priest and says 
 Let us pray. Peace be with us 30 
 and the priest takes the hand of the deacon and places it on the chalice saying 
 The grace of the Holy Ghost be with thee and with us and 
 with the partakers thereof in the kingdom of heaven for ever. 
 
 Amen 
 and the deacon answers 3 
 
 With thee and with us and with the partakers thereof in the 
 kingdom of heaven 
 
 σι 
 
298 
 
 And the deacon says 
 Praise ye the living God 
 They say the Anthem of the Bema on 
 days of the mysteries 
 5  Antiphon Blessed be thy body 
 and thy blood, o our Lord, 
 which thou gavest for pardon 
 to the nations and thereby didst 
 hallow our nature that we 
 romight sing and praise thy 
 sovereignty 
 
 The Persian Rite 
 
 And the deacon who read the apostle 
 comes before the priest and says 
 Let us pray. Peace be with us 
 
 and receiving him he puts on him a 
 
 veil and puts the paten on his arm 
 
 and says 
 The divine grace be with thee and 
 with us and with the partakers thereof 
 for ever 
 And then the deacon who gave the 
 peace comes and says 
 Let us pray. Peace be with us 
 and (the priest) taking the chalice 
 gives it to him saying 
 The grace of the Holy Ghost be with 
 thee and with us 
 
 When the antiphon is finished the deacon holding the chalice proclaims 
 
 Bless, o my Lord 
 
 and the priest lifts his hand and makes the sign of the cross over the people and 
 says in an audible voice 
 
 20 The gift of the grace of our lifegiver our Lord Jesus Christ be 
 
 fulfilled in mercy to us all 
 
 and they answer 
 
 world without end. Amen 
 
 And they say the verses of the 
 antiphon 
 
 τὸ 
 on 
 
 My brethren, receive the 
 body of the Son, saith the 
 church, and drink his cup in 
 faith in the kingdom 
 
 30 Anthem of the Bema {sung by those 
 im the nave} 
 
 {From the exalted heights 
 Christ our Lord, the saviour 
 of all, put on excellency and 
 
 35 glory and splendour and gave 
 salvation to the nations and 
 forgiveness of trespasses and 
 of sins for the pardon of all 
 
 And when the priest gives the body 
 he says 
 
 The body of our Lord to 
 the discreet priest or to the 
 deacon of God or to the cir- 
 cumspect believer: for the 
 pardon of offences 
 And the deacon says over the chalice 
 
 The precious blood for the 
 pardon of offences, the spiritual 
 feast for everlasting life to the 
 discreet priest or to the deacon 
 of God 
 
 and every one according to his degree 
 
The Liturgy of the Nestorians 
 
 The precious blood and the 
 body which we have all re- 
 ceived, praise we it confessing 
 and saying Halleluiah halle- 
 luiah 
 Halleluiah #o the tune With thousands 
 
 W TARRY YE IN THE CITY 
 OF JERUSALEM UNTIL YE BE 
 ENDUED WITH POWER FROM 
 heaven 
 
 The precious blood εἴς 
 
 People Thou hast fed us, o my 
 Lord, with thy body and thy 
 blood. What are our mouths 
 that we should confess thy 
 name ? 
 
 A priest Blessed is Christ who 
 hath fulfilled his compassion 
 and gone up with glory to the 
 heaven of heavens 
 
 People Thou hast fed us efc 
 
 A priest Yhe disciples won- 
 dered then when the cloud 
 received him from them 
 
 People Thou hast fed us είς 
 
 A priest The doors are opened 
 and the multitude are celebrat- 
 ing thee and the Father crieth 
 Come, enter, my beloved 
 
 People Thou hast fed us ec} 
 
 Praise for festivals of our Lord’ 
 
 a Praise for sundays O our Lord Jesus the adorable king who by thy suffering 
 
 299 
 
 didst vanquish the tyrant death * O Son of God who didst promise us new life 
 
 in the kingdom on high * Cause all harms etc. as on p. 300. For memorials of the 
 dead and ferias May the mysteries which we have received in faith be to us, 
 
 o my Lord, for pardon of offences * O thou that art like him that is made [or like 
 a servant] and also like the maker, thou art Christ, 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 our To MEET thee and with the bands of heavenly beings to sing 
 
 praise. Amen and amen. 
 
 = 
 σι 
 
 20 
 
 to 
 on 
 
 39 
 
200 The Persian Rite 
 
 [sung alternately verse by verse by those 
 in the nave and those in the sanctuary | 
 
 Strengthen, o our Lord, the 
 hands that have been stretched 
 5out: and have received the 
 holy thing for the pardon of 
 offences * Account themworthy 
 every day: to yield fruits to 
 thy godhead * The mouths 
 το which have praised thee within 
 the holy place: do thou account 
 worthy to sing praise * The 
 ears which have heard the voice 
 of thy praises: let them not, 
 15 Ὁ my Lord, hear the voice of 
 alarm ἢ The eyes that have seen 
 thy great compassion: again, 
 
 o my Lord, let them see thy 
 blessed hope * The tongues also 
 
 20 that have cried Holy: do thou 
 dispose to speak truth * The 
 feet that have walked within 
 the church: make them to walk 
 in the land of light * The 
 25 bodies that have eaten thy 
 living body: do thou renew 
 with new life * Our congrega- 
 tion which hath worshipped 
 thy godhead: multiply to- 
 30 wards it every help * And 
 with us may thy great love 
 abide: and therein may we 
 abundantlyrender back praise * 
 And open the door to the peti- 
 35 tion of us all: and may our 
 service also enter thy presence* 
 
 Cause all harms to cease 
 from us: and make thy tran- 
 
The Liturgy of the Nestorians 301 
 
 quillity and mercies to dwell in 
 our land * That in the day 
 of thy manifestation we may 
 live before thee: and may co 
 OUT TO MEET thee according to 
 thy will * With hosannas we 
 will confess thy name: for thy 
 grace towards our race * For 
 thy mercies are multiplied to- 
 wards our manhood: and thy 10 
 love hath shined forth upon our 
 mortality * And thou hast blot- 
 ted out our offences through thy 
 pardon: praise to thy name for 
 thygift * BLEssEp BE thyGLory 15 
 FROM out of thy PLACE: who 
 forgivest offences because of 
 thy mercies * And in thy 
 grace account us all worthy: 
 to confess and worship thy god- 20 
 head * And at every season 
 let-us, lift up: praise to thy 
 sovereignty. Amen and Amen. 
 
 οι 
 
 < THANKSGIVING?) 
 
 σι 
 
 And when the people have received the holy thing the priest takes back the 2 
 vessels with the mysteries to their place [and the veil is closed} 
 
 And when the priest enters the deacon proclaims 
 
 - Let us all then who by the gift of the grace of the Holy 
 Ghost have drawn nigh and been accounted worthy and 
 have partaken in the’ reception of these glorious and holy 30 
 and lifegiving and divine mysteries give thanks all with 
 one accord and glorify God who gave them 
 and they answer 
 Glory BE To him FoR HIS 
 UNSPEAKABLE GIFT 35 
 And the deacon says 
 
 Let us pray. Peace be with us 
 
5 
 
 Io 
 
 25 
 
 30 
 
 302 The Persian Rite 
 
 And the priest prays with a loud voice* 
 
 It is fitting, o my Lord, every day repeat and it is right at 
 all times and meet every hour, to confess and worship and 
 praise the fearful name of thy majesty: for by thy grace, o my 
 Lord, thou hast accounted worthy the weak nature of mortal 
 man with the spiritual ones to hallow thy name and to partake 
 in the mysteries of thy gift and to take delight in the sweetness 
 of thy words and to raise voices of praise and of thanksgiving 
 to thine high godhead at all times, Lord of all, Father and Son 
 and Holy Ghost, for ever 
 
 and they answer 
 Amen 
 Bless, Ὁ my Lord 
 And he prays the second time” 
 
 Christ our God and our Lord and our king and our saviour 
 and our lifegiver and the forgiver of our sins, who in his grace 
 and his mercies hath accounted us worthy to receive his 
 precious allsanctifying body and blood, grant us to be well- 
 pleasing unto him in our thoughts and words and deeds and 
 actions. And, o my Lord, may this earnest which we have 
 received and are receiving be to us for the pardon of offences 
 and the remission of sins and for the great hope of the resur- 
 rection from the dead and for new life in the kingdom of 
 heaven, with all those who have been wellpleasing in thy sight, 
 by thy grace and thy mercies for ever. Amen 
 
 and while the priest is saying this one of the deacons binds up the veil 
 And while the priests are giving the peace one to another in the sanctuary they 
 
 [that are in the nave\ say this psalm 
 O PRAISE THE LoRD OF HEAVEN 
 The Son who gave us his body and blood 
 PRAISE HIM IN THE HEIGHT 
 The Son who gave us his body and blood 
 
 (and the rest of Ps. cxlvitt 1-6 tn like manner) 
 
 " On ferias Praise, ο my Lord, and honour vepeat, 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, 
 ο 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 Liturgy of the Nestorians 303 
 
 and they proceed 
 O PRAISE THE LORD, ALL YE HEATHEN 
 For his gift to us 
 PRAISE HIM, ALL YE NATIONS 
 For his gift to us 5 
 (and the rest of Ps. cxvii) 
 Glory be to the Father and to the Son and to the Holy Ghost 
 To the Son who gave us his body and blood 
 FROM EVERLASTING TO EVERLASTING World without end. AMEN 
 To the Son who gave us his body and blood 10 
 LET ALL THE PEOPLE SAY AMEN AND AMEN 
 To the Son who gave us his body and blood 
 Let us confess and worship and glorify 
 The Son who gave us his body and blood 
 And they proceed 1 
 
 σι 
 
 Our FATHER WHICH ART IN HEAVEN 
 
 three times (without farcings). 
 
 {THE DISMISSAL) 
 The Seal 
 on sundays and on festivals and on memorials * 20 
 The priest goes forth and stands at the great door of the altar at the right 
 side and blesses the people in an audible voice and says 
 HE WHO HATH BLESSED US WITH ALL SPIRITUAL BLESSINGS 
 IN HEAVENLY PLACES IN Jesus Curist our Lord and hath 
 bidden us to his kingdom and called us and brought us nigh 25 
 to his longed-for good things which pass not away neither cease 
 nor are destroyed, even as he promised and assured to us in 
 his lifegiving gospel and said to the blessed company of his 
 disciples VERILY VERILY I sAY UNTO YOU, WHOSO EATETH 
 MY FLESH AND DRINKETH MY BLOOD DWELLETH IN ME AND 30 
 
 a Seal on ferias May our Lord Jesus Christ, whom we have ministered to 
 and celebrated and honoured in his glorious and holy and lifegiving and divine 
 mysteries, account us worthy of the resplendent glory of his kingdom and of 
 delight with his holy angels and of openness of face before him and of standing 
 at his right hand in Jerusalem on high by his grace and mercy. To him be 
 glory: and may the right hand of his care overshadow us and all creation now 
 and ever and world without end. Amen. 
 
304 The Persian Rite 
 
 I In HIM AND 1 WILL RAISE HIM UP AT THE LAST DAY AND 
 HE SHALL NOT COME INTO JUDGEMENT BUT IS PASSED FROM 
 DEATH UNTO LIFE eternal: may he then bless our company and 
 guard our congregation and make our people glorious, which 
 5 have come and had delight in the power of his glorious and 
 holy and lifegiving and divine mysteries. And with the living 
 sign of the cross of our Lord be ye sealed and guarded from 
 all harm hidden or open now and ever and world without end 
 
 and they answer 
 10 Amen. 
 
 And the priest and the people give peace one to the other. 
 
 (THE EULOGIA) 
 
 [The people kiss the cross in the priest's hands and the eulogia, which was 
 
 baked along with the biichri, is distributed by one of the priests or deacons 
 15 standing at the nave entrance of the baptistery 
 
 Duving the distribution ts said the prayer of Mary 
 
 May the prayer, o my Lord, of the holy virgin and the request 
 
 of the blessed mother and the beseeching and entreating of her 
 
 that is full of grace, mart Maryam the blessed, and the great 
 
 20 power of the victorious cross, and the divine help, and the 
 
 petition of mar John the baptist be with us continually at all 
 
 seasons and times, Lord of all, Father and Son and Holy 
 
 Ghost, for ever. Amen]. 
 
 (PRAYERS) 
 
 25 A prayer to be said when a man receives the holy thing 
 
 Hallow our bodies with thine holy body, pardon our offences with thy 
 precious blood and make clean our thoughts with the hyssop of thy compassion, 
 o Christ the hope of our nature: Lord of all, Father and Son and Holy Ghost, 
 for ever. Amen. 
 30 When they order the mysteries 
 
 O my Lord, let not thy living body which we have eaten and thy victorious 
 blood which we have drunk be to us, o my Lord, for judgement and vengeance 
 but for pardon of trespasses and forgiveness of sins and for the great hope of 
 the resurrection from the dead and for new life in the kingdom of heaven and 
 
 35 boldness before thee with the just and righteous who have been wellpleasing in 
 
The Liturgy of the Nestorians 305 
 
 thy sight, o Christ the hope of our nature: Lord of all, Father and Son and 
 Holy Ghost, for ever, Amen, 
 
 Another 
 For that we have received of thy body openly let thy power dwell in us 
 
 secretly, and let us go forth to meet thee with gladness and praise thee with 5 
 
 a threefold song with the just who fulfilled thy will, o Christ the hope of our 
 nature : Lord of all, Father and Son and Holy Ghost, for ever. Amen. 
 Another 
 For that we have received of thy body from the paten and drunk of thy blood 
 from the chalice account us worthy, o my Lord, with the robber to sing praise 
 in paradise with the just who fulfilled thy will, Lord of all, Father and Son 
 
 and Holy Ghost, for ever. Amen. 
 Seal 
 
 For that thou hast accounted us worthy, o my Lord, to delight in thy body 
 and thy holy blood, account us worthy also to delight in thy kingdom which 
 passeth not away nor is destroyed, with all thy saints now and ever and world 
 without end. Amen. 
 
 The order of the mysteries is finished, with the kuddasha of the 
 blessed apostles mar Addai and mar Mari 
 who made disciples of the east 
 Amen, 
 
 on 
 
 20 
 
ων ivory ὩΣ 
 nw 
 
τ 
 
 Π ἘΠΕ ZANT ΝΊ ΕΙΣ 
 
115 
 
 [Ὁ] 
 
 IV. THE BYZANTINE ΕἼΤΕ 
 
 Pp. 309-344. THE BYZANTINE LITURGY OF THE NINTH 
 CENTURY. From Roman. Biblioth. Barberin. MS. iii. 
 55 (c. A.D. 800) pp. I-73, 512, 519. The lacuna in S. Basil 
 (pp. 327-336) is supplied from Grottaferrat. MS.T B vii 
 (ixth or xthcent.). The additions are from (1) 5. Maximus 
 Mystagogia 8-24 in S. Maximi ofp. tom. 11 ed. Combefis, 
 Paris 1675, pp. 508-23, or Migne P. G. xc cc. 687-709 : 
 (2) Chronicon paschale an. 624 p. 390 in Migne P. G. xcii 
 c. 1001 : (3) 8. Theodorus Studit. De praesanctificatis in 
 Mai Nov. patr. biblioth. tom. v, Romae 1849, or Migne 
 P. G. xcix cc. 1687-90: (4) S. Nicephorus Cazon. 30, 13 
 in Pitra Jurzs eccl. graec. hist. et mon, t. ii Romae 1868, 
 Pp. 330. 
 
 Pp. 345-352. THE LITURGY OF THE PRESANCTIFIED 
 OF THE NINTH CENTURY. From the same MS., pp. 74- 
 86, 520. The additions are from (1) S. Theodorus Studit. 
 2. 5. : (2) Chronicon paschale an. 645 p. 385 in Migne P. G. 
 xcli c. 989. 
 
 Pp. 353-399. THE MODERN LITURGY OF 5. CHRYSOSTOM. 
 From Εὐχολύγιον τὸ μέγα Venice 1869, pp. 34-74 and ’Axo- 
 λουθία τοῦ ἀναγνώστου ἦτοι συλλειτουργικόν Athens 1890, 
 pp- 27-32. The proper of the Theophania from Τυπικὸν 
 κατὰ τὴν τάξιν τῆς τοῦ Χριστοῦ μεγάλης ἐκκλησίας Con- 
 stantinople 1888, pp. 149 sq.: ᾿Ανθολόγιον Venice 1865, 
 Pp. 303 sq., 301 sq.: Εὐχολόγιον 14. 5. pp. 684, 636 sq. : 
 ‘Qpodéytoy τὸ μέγα Venice 1870, pp. 113-115, 262 sq. 
 
 Pp. 400-411. THE PRAYERS OF THE MODERN LITURGY 
 oF S. BASIL. From Εὐχολόγιον τὸ μέγα Venice 1869, 
 pp. 80-97. 
 
 Pp. 412-457. THE LITURGY OF THE ARMENIANS. Trans- 
 lated from Khorhrdatetr srbazan pataragi (The manual 
 of the mystery of the holy Oblation) Jerusalem 1873: Za- 
 gharan (The Hymnbook) Constantinople 1850, p.177. The 
 proper of the 3rd Sunday after Pentecost from Jashotzgirk 
 (The Lectionary) Jerusalem 1873, vol. ii. p. 103: Sharacan 
 (The Canticlebook) Constantinople 1853, p. 409. See the 
 Introduction. 
 
1 ΤΠ LIU RGIES 
 OG. 5. ΒΒΑΘΙΙ. ΑΝ .ΘΕ.5. CHRYSOSTOM 
 
 (IX TH. CENTURY) 
 
 AEITOYPTIA 
 TOY ATIOY BAZIAEIOY 
 
 (AEITOYPTIA 
 TOY XPYZOZTOMOY) 
 
 {PROTHESIS) 
 
 353[Ἡ τελεία προσκομιδὴ ἐν τῇ ἀρχῇ γίνεται] 
 
 > a ~ ε Ἁ > A 
 εὐχὴ ἣν ποιεῖ ὁ ἱερεὺς ἐν TH σκευο- 
 
 φυλακίῳ ἀποτιθεμένου τοῦ ἄρτου ἐν 
 τῷ δίσκῳ 
 Ὃ Θεὸς ὁ θεὸς ἡμῶν ὁ τὸν 
 , ? » Ν Ἀ 
 οὐράνιον ἄρτον τὴν τροφὴν 
 τοῦ παντὸς κόσμου τὸν κύριον 
 qn 2 ~ 
 ἡμῶν καὶ θεὸν ᾿ησοῦν Χριστὸν 
 2 ' an \ 
 EZATIOCTEIAAC CWTAPA κἂὶ λγ- 
 ‘4 Ν > ia > 
 τρωτὴν καὶ εὐεργέτην εΥλο- 
 γοῦντὰ καὶ ἁγιάζοντα ἡμᾶς 
 ᾽ Ν by vA ἈΝ Va 
 αὐτὸς εὐλόγησον τὴν πρόθεσιν 
 4 ἈΝ 7 3 XN 
 ταύτην Kal πρόσδεξαι αὐτὴν 
 > Ν ς lA v4 
 εἰς τὸ ὑπερουράνιόν σου θυ- 
 σιαστήριον᾽ μνημόνευσον ὡς 
 ἀγαθὸς καὶ φιλάνθρωπος τῶν 
 προσενεγκάντων καὶ δι᾽ ods 
 
 προσήγαγον καὶ ἡμᾶς ἀκατα- 
 
 Κύριε ὁ θεὸς ἡμῶν ὁ προθεὶς 
 ἑαυτὸν ἀμνὸν ἀμῶμον ὑπὲρ 
 ἔφιδε 
 
 »᾿ 
 αρτον 
 
 TAC τοῦ KOCMOY ζωῆς 
 Curie? € a Ν 2 ‘ Ἂς 
 ep ἡμᾶς καὶ ἐπι τὸν 
 τοῦτον καὶ ἐπὶ τὸ ποτήριον 
 τοῦτο καὶ ποίησον αὐτὸ ἄχραν- 
 τόν σου σῶμα καὶ τίμιόν σου 
 εἰς μετάληψιν ψυχῶν 
 
 καὶ σωμάτων 
 
 αἷμα 
 
 n 
 
 15 
 
 20 
 
σι 
 
 Io 
 
 15 
 
 \ “ Tid ΑἸ σον 
 30 καὶ {τῷ Υἱῷ καὶ τῷ ἁγίῳ 
 
 310 The Byzantine Rite 
 
 S. Basil S. Chrysostom 
 κρίτους διαφύλαξον ἐν τῇ 
 e ad “ 7 
 iepoupyia τῶν θείων σου 
 μυστηρίων 
 ἐκφω. 
 e/ « ’, ον ’ Ἂν ων, Ν ἈΝ 
 ὅτι ἡγίασται καὶ δεδόξασται τὸ πάντιμον καὶ μεγαλοπρεπὲς 
 ὄνομά σου τοῦ Πατρὸς {καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος 
 ~ Ν ΘΙ ΣΑΣ Ν J A IA ~ +7 
 νῦν καὶ ἀεὶ Kal εἰς τοὺς αἰῶνας τῶν αἰώνων) 
 [οὐ χρὴ σφραγῖδα ποιεῖν ἐν τῇ εὐχῇ τοῦ σκευαφυλακίου ἐπὶ τὸ ἅγιον 
 ποτύριον]. 
 
 CENARXIS ) 
 ὁ ΓΑνακηρύττεται 
 Εὐλογημένη ἡ BaciAeia {τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ 
 « , ᾽͵ὔ “- Ν Φ ΓΝ Ν ᾽ \ IA “A +7 
 ἁγίου Πνεύματος viv καὶ ἀεὶ Kal εἰς τοὺς αἰῶνας τῶν αἰώνων) 
 
 καὶ ἣ Συναπτὴ σὺν τῇ ἐκφωνήσει] 
 
 Εὐχὴ ἀντιφώνου a’ 
 
 Κύριε ὁ θεὸς ἡμῶν οὗ τὸ 
 
 ’ ᾽ 7 Ν t id 
 κράτος ἀνείκαστον καὶ ἡ δόξα 
 ᾽ ’ - ‘ ” 
 ἀκατάληπτος, οὗ τὸ €EAEDC 
 ἀμέτρητον καὶ ἡ φιλανθρωπία 
 » * ἍΝ ΄ ᾿ 
 ἄφατος" αὐτὸς δέσποτα κατὰ 
 τὴν εὐσπλαγχνίαν σου ἐπί- 
 BAEYON Ec) ἡμᾶς καὶ ἐπὶ τὸν 
 ἅγιον οἴκον τοῦτον καὶ ποίηοον 
 μεθ᾽ ἡμῶν καὶ τῶν συνευχο- 
 7 ¢ —~ ee: \ > , 
 μένων ἡμίν πλούσια τὰ ἐλέη 
 σου καὶ τοὺς οἰκτιρμούς σου 
 
 ἐκφω. 
 
 ὅτι πρέπει οοἱ πᾶσα AGZA TIMH 
 
 ‘ 7 8 “ΩΣ ‘a 
 καὶ προσκύνησις ἅτῳ Πατρὶ 
 ε ’,Ἱ 
 
 ἐ c 
 
 ἃ rov Πατρὸς MS. 
 
Lhe Byzantine Liturgy of the Ninth Century 311 
 
 S. Basil 
 Πνεύματι viv καὶ ἀεὶ Kai εἰς 
 TOYC AIMNAC τῶν διώνων) 
 εὐχὴ ἀντιφώνου β΄ 
 Κύριος ὁ θεὸς ἡμῶν corcon 
 τὸν AAON COY KAI εὐλόγηοον 
 \ , Ν 7 
 THN KAHPONOMIAN COY, TO πλή- 
 ρωμα τῆς ἐκκλησίας σου ἐν 
 εἰρήνῃ διαφύλαξον, ἁγίασον 
 τοὺς ATATIONTAC τὴν εὐπρέπειλν 
 τοῦ οἴ ΚΟΥ Coy’ σὺ αὐτοὺς ἀντι- 
 ͵ὔ a oA , 
 δόξασον τῇ θεϊκῇ σου δυνάμει 
 καὶ μὴ ἐγκάτάλίπης ἡμᾶς ὁ 
 Θεὸς τοὺς ἐλπίΖζΖοντδς ἐπὶ col 
 ἐκφω. 
 e Ν x - Ν n ὦ 
 ὅτι σὸν τὸ κράτος καὶ COY ECTIN 
 H Βδοιλείὰ Kal ἢ AYNAMIC Kal 
 € ~ ~ 
 (ἡ δλόξὰ τοῦ Πατρὸς καὶ τοῦ 
 Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος 
 νῦν καὶ ἀεὶ καὶ εἰς τοὺς AI@NAC 
 “ ᾿Ξ 
 τῶν αἰώνων) 
 εὐχὴ ἀντιφώνου γ' 
 € Q Q , A 
 O τὰς κοινὰς TavTas Kal 
 συμφώνους ἡμῖν χαρισάμενος 
 προσευχάς, ὁ καὶ AYO καὶ τριοὶ 
 εγμφωνοῦοιν ἐπὶ τῷ ὀνόματι 
 σου τὰς αἰτήσεις παρέχειν 
 ἐπαγγειλάμενος" αὐτὸς καὶ νῦν 
 τῶν δούλων σου τὰ AITHMATA 
 \ \ , , 
 TPOC TO CYMPEPON πληρῶρον 
 χορηγῶν ἡμῖν ἐν τῷ παρόντι 
 
 αἰῶνι τὴν ἐπιγνῶώοιν THC σῆς 
 
 S. Chrysostom 
 
 σι 
 
 10 
 
 ἐς 
 
 Ὁ. 
 σι 
 
212 The Byzantine Rite 
 
 S. Basil S. Chrysostom 
 ἀληθείδο Kal ἐν τῷ μέλλοντι 
 Ν 3» fA 
 ζωὴν αἰώνιον χαριζόμενος 
 ἐκφω. 
 ὅτι ἀγαθὸς καὶ φιλάνθρωπος 
 Q « lA Ν Ν ἈΝ; 
 5 Θεὸς ὑπάρχεις καὶ σοὶ τὴν 
 lan ΠῚ 
 δόξαν (ἀναπέμπομεν τῷ Πατρὶ 
 καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύ- 
 ματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς 
 
 IA ~ Sire, 
 αἰῶνας τῶν αἰώνων). 
 
 10 {MASS OF THE CATECHUMENS) 
 
 (THE LITTLE ENTRANCE) 
 ‘(H ἐν τῷ ἱερατείῳ τοῦ ἀρχιερέως εἴσοδος (kai) ἣ τοῦ λαοῦ σὺν τῷ 
 ἱεράρχῃ eis τὴν ἐκκλησίαν εἴσοδος] 
 εὐχὴ τῆς εἰσόδου 
 
 15 MAéomora Κύριε ὁ θεὸς ἡμῶν Εὐεργέτα καὶ τῆς κτίσεως 
 δημιουργὲ 
 
 “ Ν 
 προσιοῦσαν τὴν ἐκκλησίαν καὶ 
 
 ὁ καταστήσας ἐν οὐρανοῖς πάσης πρόσδεξαι 
 
 τάγματα καὶ στρατιὰς ἀγ- 
 
 ε 4 
 
 γέλων Kal ἀρχαγγέλων πρὸς ἑκάστου τὸ συμφέρον ἐκπλήρω- 
 
 λειτουργίαν σον καὶ 
 
 ΄σ ΄σ ᾽ὕ » ΄ > 
 τῆς σῆς δόξης, ἄγαγε πάντας εἰς 
 
 ’ ‘ “ es; € ~ , ἊΝ £7 € ~ 
 20 ποίησον σὺν τῇ εἰσόδῳ ἡμῶν τελειότητα Kal ἀξίους ἡμᾶς 
 yo £ tae ᾽ 7 ta ᾽ »8 “ 4 
 εἴσοδον ἁγίων ἀγγέλων yevé- ἀπέργασαι τῆς βασιλείας σου 
 σθαι συνλειτουργούντων ἡμῖν 
 καὶ συνδοξολογούντων τὴν σὴν 
 ᾽ ’ 
 ἀγαθότητα 
 
 25 ἐκφω. 
 
 “ t ~ ts on 
 ὅτι πρέπει Col {πᾶσα λόξὰ χάριτι καὶοἰκτιρμοῖς Kal φιλαν- 
 
 \ ‘ - “~ ‘ 
 τιμὴ Kal προσκύνησις τῷ Πατρὶ 
 ἂν a ~ a 
 καὶ τῷ Tid καὶ τῷ ἁγίῳ Πνεύ- 
 ματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς 
 
 30 δἰῶνας τῶν AIWNON ). 
 
 Opwria τοῦ μονογενοῦς σου 
 lo oe > Φ 
 
 υἱοῦ μεθ᾽ οὗ εὐλογητὸς εἶ (σὺν 
 
 τῷ παναγίῳ καὶ ἀγαθῷ καὶ 
 « « 
 
 ζωοποιῷ σου πνεύματι νῦν καὶ 
 
The Byzantine Liturgy of the Ninth Century 313 
 
 S. Basil 
 
 5. Chrysostom 
 SN \ ᾽ Ἁ IA A 
 ἄει καὶ εἰς τοὺς αἰωνας τῶν 
 
 αἰώνων). 
 
 Εὐχὴ τοῦ ΤΡΙΣΑΓΙΟΥ 
 
 Ὃ Θεὸς ὁ Srioc ὁ ἐν ἁγίοις 
 ANATIAYOMENOC ὁ τρισαγίᾳ φωνῇ 
 ὑπὸ τῶν σεραφὶμ ἀνυμνούμενος 
 καὶ ὑπὸ τῶν χερουβὶμ δοξολο- 
 γούμενος καὶ ὑπὸ πάσης ἐπου- 
 ρανίου δυνάμεως προσκυνού- 
 μενος, ὁ ἐκ τοῦ μὴ ὄντος εἰς τὸ 
 εἶνδι παραγαγὼν τὰ CYMTTANTA, 
 ὁ KTICAC TON ἀνθρῶπον KAT 
 EIKONA σὴν Kal OMOI@CIN Kal 
 παντί σου χαρίσματι κατακοσ- 
 λιλοὴὺς αἰτοῦντι 
 
 μήσας καὶ 
 
 ' \ , Ν ἈΝ 
 COMPIAN Κἂὶ CYNECIN Καὶ μὴ 
 “A e - ᾽ Ν 
 παρορῶν ἁμαρτάνοντα ἀλλὰ 
 vA , ἊΝ 7 7 
 θέμενος ἐπὶ σωτηρίᾳ μετάνοιαν, 
 ὁ καταξιώσας ἡμᾶς τοὺς ταπει- 
 νοὺς καὶ ἀναξίους δούλους σου 
 5] ny v a 
 καὶ ἐν TH ὥρᾳ ταύτῃ cTHNaI 
 κατενώπιον τῆς δόξης τοῦ 
 ς / 7 Ν 
 ἁγίου σου θυσιαστηρίου καὶ 
 Ν bd Δ ’ 
 τὴν ὀφειλομένην σοι προσκύνη- 
 \ oe 7 
 
 σιν καὶ δοξολογίαν προσάγειν" 
 αὐτὸς δέσποτα {πρόσδεξαι) 
 καὶ ἐκ CTOMATOC ἡμῶν τῶν 
 ἁμαρτωλῶν τὸν τρισάγιον ὕμνον 
 Ν > 7 « ~ 3 “ 
 καὶ ἐπίσκεψαι ἡμᾶς ἐν τῇ 
 χρηστότητί σου, συγχώρησον 
 
 ἡμῖν πᾶν πλημμέλημα ἑκούσιόν 
 
 “Ayte ἁγίων ὁ θεὸς ἡμῶν 
 ὁ μόνος ἅγιος καὶ ἐν ἁγίοις 
 ANATIAYOMENOC, ἅγιος ὑπάρχεις 
 ὁ τὴν ἀνυπέρβλητον δόξαν ἐν 
 
 ὥς ΩΝ ΄ we ς Θεὸ 
 αὐτῷ κεκτημένος" ἅγιος ὁ Θεὸς 
 « + X\ fe γέ 
 ὁ λόγῳ τὰ πάντα συστησά- 
 
 5 U4 ε Ν ἃ \ 
 μενος" ἅγιος ὁ Θεὸς ὃν τὰ 
 τετράμορφα ζῶα ἀκαταπαύστῳ 
 c 
 
 φωνῇ δοξάῤξουσιν" ἅγιος ὁ Θεὸς 
 ὁ ὑπὸ πλήθους ἁγίων ἀγγέλων 
 καὶ ἀρχαγγέλων ἀορασίᾳ τρε- 
 καὶ 
 
 μόντων προσκυνούμενος 
 
 δοξολογούμενος" ἅγιος ὁ Θεὸς 
 «ε ὩΣ ’ Ν 
 ὁ τοῖς πολυόμμασιν χερουβὶμ 
 4 > ᾽ lel ~ ᾽ 4 
 TH ἀσιγήτῳ φωνῇ τῷ ἀκοιμήη- 
 Bl b] ᾽ \ 
 τῷ ὄμματι ἐπιβλέπων Kal 
 bd ‘4 Ν ὌΝ fe 4 
 ἐπικλίνων τὸ οὖς σου ἁγιος 
 ὁ Θεὸς ὁ τοῖς ἑξαπτερύγοις 
 σεραφὶμ ἐποχούμενος καὶ κρο- 
 τούντων τὰς ἑαυτῶν πτέρυγας 
 \ Ν, ) ’ er «ς 4 
 καὶ Tov ἐπινίκιον ὕμνον ὑμνούν- 
 των τὸ Ἅγιος ἅγιος ἅγιος Κύριος 
 ‘ ¢ ΄, ἜΡΙΝ 
 οἀβδλὼθ ὁ προσδεχόμενος" ἅγιος 
 BY FF ¢t Ν Rae ἃ ᾽ \ 
 yap εἶ ὁ θεὸς ἡμῶν ὃν ἀρχαὶ 
 ἌΝ ’ Ν lh, 
 καὶ ἐξουσίαι (Kal) κυριότητες 
 
 “ “ Ν 
 ἐν οὐρανῷ προσκυνοῦσιν καὶ 
 
 ἐπὶ γῆς ἄνθρωποι ἀνυμνοῦσιν : 
 
 ’ 
 καὶ σέβουσιν αὐτὸς φιλάν- 
 
 σι 
 
 Io 
 
 20 
 
10 
 
 _ 
 σι 
 
 ) Ν Ὺ ᾿ \ In ~ 7 
 20 εὐλογητὸς εἰ ELS TOUS ALWYAS Τῶν ALWYOY, 
 
 25 
 
 30 
 
 314 
 
 S. Basil 
 si b] 4 ς By ς oN 
 
 τε καὶ ἀκούσιον, ἁγίασον ἡμῶν 
 
 Ν A \ Ν 7 Ν 
 τὰς ψυχὰς καὶ τὰ σώματα καὶ 
 δὸς ἡμῖν ἐν δειότητι AATpEYEIN 
 σοι TACAC τὰς ἡμέρδο τῆς Ζωῆς 
 ἡμῶν, πρεσβείαις τῆς ἁγίας 
 θεοτόκου καὶ πάντων τῶν ATION 
 τῶν ἀπ᾿ δἰῶνός σοι εὐαρεστη- 
 
 σάντων 
 
 The Byzantine Rite 
 
 S. Chrysostom 
 v4 ‘ 2 Ἷ 
 θρωπε πρόσδεξαι καὶ ἐκ στό- 
 ματος ἡμῶν τῶν ἁμαρτωλῶν 
 Ν 4 4 ἌΝ 
 τὸν τρισάγιον ὕμνον προσφερό- 
 μενον tap ἡμῶν καὶ παρὰ 
 παντὸς τοῦ λαοῦ σου καὶ κατά- 
 πεμψον ἡμῖν πλούσια τὰ ἐλέη 
 καὶ τοὺς οἰκτιρμούς σου, πρεσ- 
 ᾽ὔ ion [ ΄ 7 Ν 
 βείαις τῆς ἁγίας θεοτόκου καὶ 
 a an , 
 πάντων τῶν ἁγίων τῶν ἀπ 
 
 αἰῶνός σοι εὐαρεστησάντων 
 
 ἐκφω. 
 
 > 
 
 ‘ Ν Ἁ 
 
 ὅτι ἅγιος εἶ ὁ θεὸς ἡμῶν ὃ καὶ ἐν ἁγίοις ἐπάνάπδγει ἃ καὶ σοὶ τὴν 
 
 a εἰς 
 
 / 3 7 “~ ΝΥ Ν “Ὁ Cn ‘ 7 LA 
 δόξαν ἀναπέμπομεν {τῷ Πατρὶ καὶ τῷ Tid καὶ τῷ ἁγίῳ Πνεύ- 
 
 « 
 
 “ Ν IA ~ ; 
 ματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων). 
 
 {Ἢ εἰς τὸν θρόνον τὸν ἱερατικὸν ἀνάβασις 
 ρ p 
 
 εὐχὴ THS ἄνω καθέδρας 
 
 εὐχὴ τῆς καθέδρας τοῦ θυσιαστηρίου 
 
 Δέοποτὰ Κύριε θεὸς τῶν AYNAMEWN C@CON τὸν λὰόν COY καὶ 
 
 εἰρήνευσον αὐτὸν τῇ λγνᾶμει τοῦ Arioy σου πνεύματος διὰ τοῦ 
 
 “ ΄ - a ~ ~ > ἊΝ 
 τύπου τοῦ τιμίου ἢ σταυροῦ τοῦ μονογενοῦς σου υἱοῦ μεθ᾽ οὗ 
 
 ἀμήν. 
 
 {THE LECTIONS) 
 1(TA OEIA ANATNQZMATA 
 γίνεται ἔνδοθεν ἐκ τοῦ ἱερατείου κελεύσει τοῦ ἀρχιερέως ἐφ᾽ ἑκάστῳ dvayvac- 
 ματι τῆς εἰρήνης ὑποφώνησις 
 TA ΘΕΙΑ AZMATA 
 , TO ATION ΕΥ̓ΑΓΓΕΛΙΟΝ. 
 
 Μετὰ τὴν θείαν τοῦ ἁγίου εὐαγγελίου ἀνάγνωσιν 6 ἀρχιερεὺς κάτεισι TOD θρόνου]. 
 
 (THE PRAYERS) 
 
 Evxy τῆς Ἐκτενῆς “ τοῦ Κύριε ἐλέησον" 
 
 4 a 
 Κύριε ὁ θεὸς ἡμῶν τὴν ἐκτενὴν ταύτην ἱκεσίαν πρόσδεξαι 
 
 4 _xal... ἐπαναπαύει Bas. 
 
 b + ov Bas. 
 
 © - τοῦ Κύριε ἐλέησον Chrys. 
 
The Byzantine Liturgy of the Ninth Century 315 
 
 S. Basil S. Chrysostom 
 Q ~ A ͵ὔ Ἂν > , « “ ‘ \ a n 
 Tapa τῶν σῶν δούλων Kal EXEHCON ἡμᾶς KATA TO πλῆθος TOY 
 2 , Ν Ν ᾽ iL 7 » ,ῦ € oa Ν 
 ἐλέογο οογ,; Kal τοὺς οἰκτιρμούς σου κατάπεμψον ἐφ ἡμᾶς καὶ 
 ) Ν 7 Ν 7 Q δ, , \ 7 
 ἐπὶ πάντα τὸν λαόν σου τὸν ἀπεκδεχόμενον τὸ παρά σου 
 πλούσιον ἔλεος 
 ἐκφω. 
 
 ὅτι ἐλεήμων καὶ φιλάνθρωπος Θεὸς ὑπάρχεις καὶ σοὶ τὴν δόξαν 
 
 > , a Ν Ν “ αι Ν “ « ΄ ’ 
 ζ(ἀναπέμπομεν τῷ ]ΠΠ]ατρὶ καὶ τῷ Tid καὶ τῷ ἁγίῳ Πνεύματι 
 
 a ae 5) Nees \ ra a D2 
 νυν και GEL Και ELS TOUS αἰῶνας τῶν αἰώνων). 
 
 {THE DISMISSALS) 
 
 Εὐχὴ κατηχουμένων 
 
 Κύριε ὁ θεὸς ἡμῶν ὁ ἐν 
 > ind “ ᾿ς ΧΟ) , 
 OYPANOIC KATOIKMN καὶ ἐπιβλέ- 
 Tov ἐπὶ πάντα τὰ ἔργα σου, 
 ἐπίβλεψον καὶ ἐπὶ τοὺς δού- 
 λους σου τοὺς κατηχουμένους 
 
 A A A cu ~ 
 TOUS KEKALKOTAS TOUS ἑαυτῶν 
 
 > tf 2 Δ v4 Ν 
 αὐχένας ἐνώπιόν σου" δὸς 
 , i Ν > \ , 
 auTols τὸν EAAPPON ΖΎΓΟΝ, 
 
 7 3 AY , ~ 
 ποίησον αὐτοὺς μέλη τῆς 
 
 ς 7 2 7 Ν 
 ἁγίας σου ἐκκλησίας καὶ κατ- 
 7 > ‘\ ~ a “ 
 αξίωσον αὐτοὺς τοῦ λογτροῦ τῆς 
 πὰλινγενεοίδο, τῆς ἀφέσεως τῶν 
 ἁμαρτιῶν καὶ τοῦ ἐνδύματος 
 > ᾽ ’΄ 2 2 , 2 
 τῆς ἀφθαρσίας εἰς ἐπίγνῶειν 
 
 σοῦ τοῦ ἀληθινοῦ θεοῦ ἡμῶν 
 
 Εὐχὴ κατηχουμένων πρὸ τῆς ἁγίας 
 ἀναφορᾶς, τοῦ Χρυσοστόμου 
 
 Κύριε ὁ θεὸς ἡμῶν ὁ ἐν 
 ὑψηλοῖς κἀτοικῶν κἀὶ τὰ τὰ- 
 ‘ > aA « δὸς td 
 TIEINA εφόρῶν, ὁ τὴν σωτηρίαν 
 “ 7 ~ ’ 7 I- 
 τῷ γένει τῶν ἀνθρώπων ἐΞ- 
 ATIOCTEINAC τὸν Μονογενηῆ σου 
 
 εν Ν Ἂς Ἂς 7 « ὑὸς 
 YION καὶ θεὸν τὸν κύριον ἡμῶν 
 
 ᾿Ιησοῦν Χριστόν: ἐπίβλεψον 
 
 ? Ἃ Ν ΄ Χ 
 ἐπὶ τοὺς δούλους σου τοὺς KaTN- 
 χουμένους τοὺς ὑποκεκλικότας 
 σοι τὸν ἑαυτῶν αὐχένα καὶ 
 καταξίωσον αὐτοὺς EN κλιρῷ 
 εὐθέτῳ τῆς τοῦ AOYTPOY πᾶλιν- 
 lon ᾽ la A 
 reneciac, τῆς ἀφέσεως τῶν 
 ἁμαρτιῶν καὶ τοῦ ἐνδύματος 
 a ᾽ Fa, Δι ΝΜ σα 3 δ ΡΝ 
 τῆς ἀφθαρσίας" ἕνωσον αὐτοὺς 
 τῇ ἁγίᾳ σου καθολικῇ καὶ 
 He ! 
 L ALK ἐκκλησίᾳ Kal συγ- 
 ἀποστολικῇ ἐκκλησίᾳ γ 
 lal ᾽ 
 καταρίθμησον αὐτοὺς τῇ ἐκ- 
 
 n , 
 AEKTH σου ποίμνῃ 
 
 n 
 
 20 
 
 25 
 
Io 
 
 20 
 
 S. Basil 
 
 The Byzantine Rite 
 
 S. Chrysostom 
 
 ἐκφω. 
 
 ἵνα καὶ αὐτοὶ σὺν ἡμῖν δοξάζωσιν τὸ πάντιμον καὶ μεγαλο- 
 
 πρεπὲς (ὄνομά σου τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου 
 
 “ IA “ , 
 Πνεύματος νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων) 
 
 [ἢ τῶν κατηχουμένων καὶ ἣ τῶν λοιπῶν τῶν ἀναξίων τῆς θείας τῶν δειχθη- 
 σομένων μυστηρίων θεωρίας ἀπόλυσίς τε καὶ ἐκβολὴ διὰ τῶν λειτουργῶν γίνεται 
 
 ‘H κλεῖσις τῶν θυρῶν]. 
 
 {MASS OF THE FAITHFUL) 
 
 (THE PRAYERS OF THE FAITHFUL) 
 
 Εὐχὴ πιστῶν a’ μετὰ τὸ ἁπλωθῆναι τὸ εἰλητόν 
 
 Σὺ Κύριε κατέδειξας ἡμῖν 
 ’ “ n 
 
 TO μέγὰ τοῦτο τῆς σωτηρίας 
 MYCTHPION, σὺ κατηξίωσας ἡμᾶς 
 
 ‘\ ‘\ \ 3 7 
 τοὺς ταπεινοὺς Kal ἀναξίους 
 δούλους σου γενέσθαι λειτουρ- 
 γοὺς τοῦ ἁγίου σου θυσιαστη- 
 ρίου.: σὺ ἱκάνωοον ἡμᾶς τῇ 
 AYNAME] τοῦ ἁγίου σοὺ πνεὺ- 
 MATOC εἶς τὴν AIAKONIAN TAYTHN 
 iva ἀκατακρίτως CTANTEC ENO- 
 TION τῆς ἁγίδς δόξης COY προσ- 
 ἄγωμέν σοι BYCIAN AINECEWC" 
 σὺ γὰρ εἶ ὁ ἐνεργῶν τὰ πάντὰ 
 ἐν πᾶοιν᾽ δὸς Κύριε καὶ ὑπὲρ 
 
 Ζι ε , ε , 
 
 τῶν (ἡμετέρων) ἁμαρτημάτων 
 KAl τῶν τοῦ AaOof ἀγνοημᾶτων 
 AEKTHN γενέοθδι τὴν θγοίὰν 
 Palos \ δ , 5 
 ἡμῶν καὶ EYTIPOCAEKTON ἐνψώ- 
 
 πιόν σου 
 
 Εὐχὰριοτοῦμέν coi Κύριε ὁ 
 θεὸς τῶν AYNAMEWN τῷ κατ- 
 αξιώσαντι ἡμᾶς παραστῆναι 
 καὶ νῦν τῷ ἁγίῳ σου θυσια- 
 
 7 \ ~ ΄- 9 
 στηρίῳ καὶπροσπεσεῖν τοῖς OLK- 
 τιρμοῖς σου ὑπὲρ τῶν ἡμετέρων 
 ἁμαρτημάτων καὶ τῶν τοῦ λδοῦ 
 ἀγνοημάτων᾽" πρόσδεξαι ὁ Θεὸς 
 
 Ν ΄ « “a ‘ i“ 
 τὴν δέησιν ἡμῶν καὶ ποίησον 
 «ς ΄“. > ‘4 “2 “ 
 ἡμᾶς ἀξίους γενέσθαι τοῦ προο- 
 
 , , Nae iA 
 (PEPEIN TOL AEHCEIC Kal ἱκεσίας 
 
 Ν 2? ᾽ 4 CN 
 καὶ θυσίας ἀναιμάκτους ὑπὲρ 
 παντὸς τοῦ λαοῦ σου καὶ ἱκὰ- 
 N@CON HMAC οὺς ἔθογ εἰς THN 
 AIAKONIAN σοὺ TAYTHN ἐν TH 
 AYNAMEI TOY TINEYMATOC σοῦ TOY 
 ἁγίογ ἀκαταγνώστως καὶ ἀπροσ- 
 
 , 3 ΄ΝὝ ΄“ ͵ 
 κόπως ἐν καθαρῷ τῷ Maptypiw 
 το CYNEIAHCEWC ἡμῶν ἐπικὰ- 
 
 AEICOal σε ἐν πὰντὶ κἀιρῷ Kai 
 
The Byzantine Liturgy of the Ninth Century 317 
 
 S. Basil 
 
 ἐκφω. 
 
 5. Chrysostom 
 τόπῳ ἵνα εἰσακούων ἡμῶν ἵλεως 
 ἡμῖν ἔσῃ ἐν τῷ πλήθει τῆς σῆς 
 ᾽ {2 
 ἀγαθότητος 
 
 ed t ~ , \ Ν » an Ν Ν 
 ὅτι πρέπει οοἱ πᾶσα λόξὰ τιμὴ καὶ προσκύνησις τῷ Πατρὶ (καὶ 
 
 lanl ta ‘ fos ἰς 7 UA ~ ‘ ΘΕῸΝ Ἂν 29 \ Era 
 τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι viv καὶ ἀεὶ καὶ εἰς τοὺς ἀἰῶνδο 
 
 τῶν δἰώνων ), 
 
 Εὐχὴ πιστῶν pf’ 
 
 Ὃ Θεὸς ὁ ἐπισκεψάμενος 
 ΕΣ > , \ i cosh Ἂν 
 ΕΝ EAEEL KAI OIKTIPMOIC Τὴν 
 ἡμῶν, ὁ 
 
 ἡμᾶς τοὺς ταπεινοὺς καὶ ἁμαρ- 
 
 ταπείνωσιν CTHCAC 
 τωλοὺς καὶ ἀναξίους δούλους 
 
 σου κἀτενώπιον τῆς 
 
 ἁγίδο 
 δόξης σοὺ λειτουργεῖν τῷ ἁγίῳ 
 σου θυσιαστηρίῳ' σὺ ἐνίσχυ- 
 σον ἡμᾶς τῇ λγνάμει τοῦ ἁΓίοΥ 
 σου TINEYMATOC εἷς τὴν λιὰ- 
 KONIAN TAYTHN καὶ Adc ἡμῖν 
 λόγον ἐν ἀνοίξει TOY CTOMATOC 
 ἡμῶν εἰς τὸ ἐπικαλεῖσθαι τὴν 
 χάριν τοῦ ἁγίου σου πνεύματος 
 ἐπὶ τῶν μελλόντων προτίθεσθαι 
 
 δώρων 
 
 Πάλιν καὶ πολλάκις σοὶ 
 7 Ν ~ Jf 
 προσπίπτομεν Kal cov δεόμεθα 
 ἀγαθὲ καὶ φιλάνθρωπε ὅπως 
 > 1 SEN \ , « κ 
 ἐπιθλέψδο ET! THN AEHCIN ἥμων 
 , « » \ ἈΝ ‘ 
 KABAPICHC ἡμῶν τὰς ψυχὰς Kal 
 τὰ σώματα ἀπὸ TANTOC MOAYC- 
 ΜΟΥ͂ CAPKOC KAl TINEYMATOC καὶ 
 A Ae es > 2 es) ΄, 
 δῷς ἡμῖν ἀνένοχον καὶ ἀκατά- 
 κριτοῦ τὴν παράστασιν τοῦ 
 ἁγίου σου θυσιαστηρίου" χάρι- 
 Ἀπ κε Ν Ν ζω 
 σαι δὲ ὁ Θεὸς καὶ τοῖς συνευχο- 
 ͵7 « “ ‘\ ’ Ν 
 μένοις ἡμῖν προκοπὴν βίου καὶ 
 πίστεως καὶ CYNECEWC TINEY- 
 μὰτικῆο δὸς αὐτοῖς πάντοτε 
 μετὰ φόβου καὶ ἀγάπης λατρεύ- 
 οντάς σοι ἀνενόχως καὶ ἀκατα- 
 κρίτως μετέχειν τῶν ἁγίων 
 σου μυστηρίων καὶ τῆς ἐπου- 
 paviov σου Bacideiac ἀξιω- 
 
 θηνδι 
 
 ἐκφω. 
 
 ὅπως ὑπὸ τοῦ κράτους σου πάντοτε φυλαττόμενοι σοὶ δόξαν 
 
 ᾽ 7 = Ν Ν “a Lan Ν bo) ς ΄ ’ 
 ἀναπέμπωμεν (τῷ Πατρὶ καὶ τῷ Tid καὶ τῷ ἁγίῳ Πνεύματι 
 
 lol A Jia Ν ) AY IA “ »» 
 νυν Και GEL Και ELS Τοὺς αἰῶνας Τῶν αἰώνων). 
 
 ι 
 
 Ὁ 
 
 to 
 σι 
 
 20 
 
Ιο 
 
 I 
 
 20 
 
 2 
 
 3 
 
 © 
 
 5 
 
 5 
 
 5 
 
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 318 The Byzantine Rite 
 
 S. Basil 
 
 S. Chrysostom 
 
 (THE GREAT ENTRANCE) 
 
 Εὐχὴ ἣν ποιεῖ ὃ ἱερεὺς ὑπὲρ ἑαυτοῦ 
 ΤΩΝ ΧΕΡΟΥΒΙΚΩΝ λεγομένων 
 Οὐδεὶς ἄξιος τῶν συνδεδεμένων Taic 
 
 CAPKIKAIC ἐπιθγμίδιο καὶ HAONAIC προσ- 
 
 έρχεσθαι ἢ προσεγγίζειν ἢ λειτουργεῖν 
 
 σοι Βδοιλεῦ THC AOZHC* τὸ γὰρ δια- 
 
 ΄ , ‘ A \ - 
 κονεῖν σοι μέγα καὶ φοβερὸν καὶ ταῖς 
 > , , > , e oJ ᾿ 
 ἐπουρανίαις δυνάμεσιν ἀπρόσιτον" ἀλλ 
 ὅμως διὰ τὴν σὴν ἄφατον φιλανθρωπίαν 
 
 EA ‘ > , , »” 
 
 ἄτρεπτος καὶ ἀναλλοίωτος γέγονας av- 
 
 θρωπος καὶ ἀρχιερεὺς ἡμῶν ἐχρημάτι- 
 σας καὶ τῆς λειτουργικῆς ταύτης καὶ 
 ἀναιμάκτου θυσίας τὴν ἱερουργίαν παρέ- 
 δωκας ὡς AECTOTHC τῶν ἁπάντων CY 
 γὰρ δεοπόζειο τῶν ἐπουρανίων καὶ ἐπι- 
 
 , ΡΣ Ant " ~ > , 
 γείων ὁ ἐπὶ θρόνου χερουβικοῦ ἐποχού- 
 μενος, 6 τῶν σεραφεὶμ κύριος καὶ 
 
 Βδοιλεΐο τοῦ ᾿Ιορδήλ, 6 μόνος ἅγιος 
 
 καὶ ἐν AfIOIC ἀνάπάγόμενοο᾽ σὲ δυσωπῶ 
 
 \ , > A ‘ 27 yes 
 
 τὸν μόνον ἀγαθὸν καὶ εὐήκοον ἐπιβλε- 
 
 WON ἐπ᾿ ἐμὲ τὸν ἁμαρτωλὸν καὶ ἀχρεῖον 
 
 δοῦλόν σου καὶ IKANWCON με τῇ δγνάμει 
 
 τοῦ ἁγίογ σου πνεύματος ἐνδεδυμένον 
 τὴν τῆς ἱερατείας χάριν παραστῆναι τῇ 
 ἁγίᾳ σου ταύτῃ τραπέζῃ καὶ ἱερουργῆσαι 
 τὸ ἅγιόν σου σῶμα καὶ τὸ τίμιον αἷμα" 
 σοὶ γὰρ κλίνω τὸν ἐμαυτοῦ αὐχένα καὶ 
 δέομαί σου μὴ ATOCTPEYHC τὸ πρόοω- 
 
 TION COY ἀπ᾿ ἐμοῦ μηδὲ ATTOAOKIMACHC ME 
 
 > ΄ ? A > , 
 
 ἐκ ποδῶν οογ ἀλλὰ ἀξίωσον προσενεχ- 
 
 θῆναί σοι τὰ δῶρα ταῦτα ὑπ᾽ ἐμοῦ ταπει- 
 
 νοῦ καὶ ἁμαρτωλοῦ καὶ ἀναξίου δούλου 
 σου" σὺ γὰρ εἶ ὁ προσφέρων καὶ προσ- 
 φερόμενος καὶ ἁγιάζων καὶ ἁγιαζόμενος 
 
 Χριστὲ ὁ θεὸς ἡμῶν καὶ σοὶ τὴν δόξαν 
 
 > , a ι ‘ PR τὴν - 
 
 ἀναπέμπομεν τῷ Πατρὶ καὶ τῷ Υἱῷ {καὶ 
 tal © , ¥. a δ as Ν > 
 τῷ ἁγίῳ Πνεύματι νῦν καὶ ἀεὶ καὶ εἰς 
 
 ‘ ΄ cal Sie. 
 τοὺς αἰῶνας τῶν αἰώνων). 
 
 1TH ΤΩΝ ΑΓΙΩ͂Ν ΜΥΣΤΗΡΊΩΝ ΕΙἸΣΟΔΟΣΙ. 
 
The Byzantine Liturgy of the Ninth Century 319 
 
 S. Basil 
 Εὐχὴ Tis προσκομιδῆς τοῦ ἁγίου 
 Βασιλείου μετὰ τὸ πληρῶσαι τὸν λαὸν 
 τὸν μυστικὸν ὕμνον 
 
 Κύριε ὁ θεὸς ἡμῶν ὁ κτίσας 
 € ~ ead Ἂν ) iN x 
 ἡμᾶς καὶ ἀγαγὼν εἰς τὴν ζωὴν 
 ταύτην, ὁ ὑποδείξας ἡμῖν ὁλοὺς 
 εἰς σωτηρίαν, ὁ χαρισάμενος 
 ἡμῖν. οὐρανίων μυστηρίων ἀπο- 
 > , A 
 κάλυψιν᾽ σὺ εἶ ὁ θέμενος ἡμᾶς 
 εἰς τὴν AIAKONIAN TAYTHN ἐν TH 
 λγυνάμει τοῦ TINEYMATOC σοὺ τοῦ 
 ἁγίογ᾽ εὐδόκησον δὴ Κύριε τοῦ 
 ᾽’ « ~ , aA 
 γενέσθαι ἡμᾶς AlaKonoyc τῆς 
 KAINHC σοὺ AIAOHKHC, λειτουρ- 
 γοὺς τῶν ἁγίων σου μυστηρίων" 
 πρόσδεξαι ἡμᾶς προσεγγίζον- 
 Lad £ 7 7 
 τας τῷ ἁγίῳ σου θυσιαστηρίῳ 
 KATA τὸ πλῆθοο TOY EAEOYC COY 
 a ’ » “ 
 ἵνα γενώμεθα ἄξιοι τοῦ προο- 
 , Ἂς Ν , 
 φέρειν σοι τὴν λογικὴν ταύτην 
 Ν ᾽ 7 7 ς \ 
 καὶ ἀναίμακτον θυσίαν ὑπὲρ 
 TOV ἡμετέρων ἁμαρτημάτων καὶ 
 τῶν τοῦ λδλοῦ AFNOHMATOON’ ἣν 
 vA 7 \ a 
 προσδεξάμενος εἰς TO ἁγιον 
 καὶ ὑπερουράνιον καὶ νοερόν σου 
 θυσιαστήριον εἰς OCMHN EYWAIAC 
 > 7 ς - Ν a 
 ἀντικατάπεμψον ἡμῖν τὴν χάριν 
 τοῦ ἁγίου σου πνεύματος" ἐπί- 
 3 ~ 
 βλεψον ἐφ ἡμᾶς ὁ Θεὸς καὶ 
 ἔφιδε ἐπὶ τὴν λατρείαν ἡμῶν 
 
 ’ \ va th NN ς 
 ταύτην καὶ πρόσδεξαι αὐτὴν ὡς 
 
 S. Chrysostom 
 Εὐχὴ τῆς προσκομιδῆς τοῦ ἁγίου 
 ᾿Ιωάννου τοῦ Χρυσοστόμου μετὰ τὸ 
 ἀποτεθῆναι τὰ ἅγια δῶρα ἐν τῇ ἁγίᾳ 
 τραπέζῃ καὶ πληρῶσαι τὸν λαὸν τὸν 
 μυστικὸν ὕμνον 
 Κύριε ὁ Θεὸς ὁ παντοκράτωρ 
 
 « la ce 
 
 ὁ μόνος ἅγιος ὁ δεχόμενος BYCIAN 
 οἰνέσεως παρὰ τῶν ἐπικαλου- 
 ᾽ 2 σ , , 
 μένων σε EN OAH κἀρδλιὰ" προο- 
 
 AczZAl καὶ ἡμῶν τῶν ἁμαρτωλῶν 
 \ 
 
 THN 
 
 ς - 
 
 ayl@ σου 
 
 λέηοιν καὶ προσάγαγε τῷ 
 θυσιαστηρίῳ καὶ 
 ἱκάνωσον ἡμᾶς προοενεγκεῖν 
 σοι λῶρὰ καὶ θγοίδο TINEYMATIKAC 
 ὑπὲρ τῶν ἡμετέρων ἁμαρτημά- 
 Tov καὶ τῶν TOY λδλοῦ ἀγνοη- 
 μάτων καὶ καταξίωσον ἡμᾶς 
 εὑρεῖν χάριν ἐνώπιόν σου τοῦ 
 γενέοθδλι EYTIPOCAEKTON τὴν θγυ- 
 CIAN ἡμῶν καὶ ἐπισκηνῶσαι τὸ 
 TINEYMA τῆς χάριτός coy τὸ 
 
 3 Ν 
 
 ? a 
 ἀγαθὸν Eb ἡμᾶς Kal ἐπὶ τὰ 
 προκείμενα δῶρα ταῦτα καὶ ἐπὶ 
 
 te ἊΝ Pa 
 πάντα τὸν Aaov σου 
 
 20 
 
on 
 
 Io 
 
 320 The Byzantine Rite 
 
 S. Basil S. Chrysostom 
 προσεδέξω ABEA TA λῶρα, Νῶε 
 τὰς θυσίας, ᾿Αβρδὰμ τὰς ὁλο- 
 ᾽ 
 kaprraceic, Μωσέως καὶ Aapav 
 τὰς ἱερωσύνας, ZamoyHA τὰς 
 > ¢ € »Ἅ ? 
 εἰρηνικός. ὡς προσεδέξω ἐκ 
 ~ « ᾽ 3 P. 
 τῶν ἁγίων σου ἀποστόλων 
 τὴν ἀληθινὴν ταύτην λατρείαν 
 οὕτως καὶ ἐκ τῶν χειρῶν ἡμῶν 
 τῶν ἁμαρτωλῶν πρόσδεξαι τὰ 
 δῶρα ταῦτα ἐν τῆ γχρηοτότητί 
 ' 
 coy Κύριε ἵνα καταξιωθέντες 
 = > ie A Zz 4 
 λειτουργεῖν ἀμέμπτως τῷ ἁγίῳ 
 σου θυσιαστηρίῳ εὕρωμεν τὸν 
 μισθὸν τῶν πιοτῶν καὶ φρονι- 
 MON οἰκονόμων ἐν τῆ ἡμέρὰ τῆς 
 ANTATIOAOCEWC COY τῆς δικαίας 
 ἐκφω, 
 διὰ τῶν οἰκτιρμῶν τοῦ μονογενοῦς σου υἱοῦ μεθ᾽ οὗ εὐλογητὸς 
 εἶ σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου πνεύματι {νῦν 
 f γς γον ΐ “ 
 
 Ἁ WN ‘ ᾽ Ἂν IA “ b We 
 καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων) 
 
 ὃ λαός 
 ᾿Αμήν. 
 (THE KISS OF PEACE) 
 Kai μετὰ τὸ ᾿Αμὴν ὃ ἱερεύς Ὃ ἱερεύς 
 μ μὴν ὃ tep ρ 
 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 
 ὃ διάκονος 
 ᾿Αγαπήσωμεν ἀλλήλους 
 
 1 ε [a] , a > , 
 [ὃ πᾶσι προσφωνούμενος πνευματικὸς ἀσπασμός]. 
 
The Byzantine Liturgy of the Ninth Century 321 
 
 8. Basil S. Chrysostom 
 
 (THE CREED) 
 Kai μετὰ τὸ δοθῆναι τὴν ἀγάπην λέγει ὁ διάκονος 
 Τὰς θύρας: τὰς θύρας 
 Πρόσχωμεν 
 
 ὁ λαὸς τό 
 
 wv 
 
 Πιστεύω "(εἰς Eva Θεὸν Πατέρα παντοκράτορα κτλ). 
 
 CANAPHORA) 
 Kai peta τὸ Πιστεύω λέγει ὃ διάκονος Λέγει ὁ διάκονος 
 Στῶμεν καλῶς 
 ὃ λαός Ιο 
 Ἔλεος εἰρήνη 
 (THE THANKSGIVING ) 
 Ὁ ἱερεύς * 
 
 Ἢ yApic τοῦ κυρίου ἡμῶν “IHcof Χριοτοῦ kai ἡ ἀγάπη τοῦ 
 Θεοῦ καὶ Πατρὸς kai ἡ κοινωνίὰ τοῦ ἁγίου Πνεύματος εἴη μετὰ 15 
 πᾶντων ὑμῶν 
 
 ὃ λαός 
 Καὶ μετὰ τοῦ πνεύμάτος Coy 
 
 ὃ ἱερεύς 
 
 Ἄνω σχῶμεν τὰς KAPAIAC Ag 
 ὃ λαός 
 
 Ἔχομεν πρὸς τὸν Κύριον 
 ὃ ἱερεύς 
 
 Εὐχὰριοτήσωμεν τῷ Kypiw 
 8 Aude Ὁ 
 
 ἤΑξιον καὶ δίκαιον 
 Ὁ καὶ Ὁ ὁ ἱερεὺς ἀπάρχεται τῆς ἁγίας ἀναφορᾶς 
 Ὃ ὧν δέοποτὰ Κύριε Θεὲ ἼΑξιον καὶ δίκαιον σὲ ὑμνεῖν 
 
 Πατὴρ παντοκράτωρ προσκυ- σοὶ εὐχαριστεῖν σε προσκυνεῖν 
 
 a “λέγει Chrys. b — καὶ Chrys. 
 
10 
 
 15 
 
 20 
 
 25 
 
 ἡ 56 
 
 S. Basil 
 νητὲ ἄξιον ὡς ἀληθῶς Kal 
 δίκαιον καὶ πρέπον τῇ μεγὰλο- 
 πρεπείὰ THC ἁγιωσύνης Coy σὲ 
 αἰνεῖν σὲ ὑμνεῖν σὲ εὐλογεῖν 
 σὲ προσκυνεῖν σοὶ εὐχαριστεῖν 
 σὲ δοξάζειν τὸν μόνον ὄντως 
 ὄντα Θεὸν καὶ σοὶ προσφέρειν 
 ἐν κἀρδιὰ ουὐντετριμμένῃη καὶ 
 TINEYMATI τἀπεινώςεως τὴν λο- 
 γικὴν ταύτην AATPEIAN ἡμῶν" 
 ὅτι σὺ εἶ ὁ χαρισάμενος ἡμῖν 
 τὴν ἐπιγνῶοιν τῆς σῆς ἀληθείδο 
 καὶ τίς ἱκανὸς AdAfical τὰς λγ- 
 NACTEIAC σοῦ, AKOYCTAC TIOIFCal 
 TTACAC TAC AINECEIC σοῦ ἢ λιηγή- 
 CACOAl TTANTA TA OAYMACIA COY 
 ἐν TIANTI KAIP@ ; δέσποτα λέο- 
 ποτὰ τῶν ζἁπάντων ), κύριε 
 OYPANOY Kal γῆς καὶ TACHC KTI- 
 οεὼς ὁρωμένης TE Kal οὐχ ὁρω- 
 μένης, ὁ καθήμενος ἐπὶ θρόνου 
 δόξης καὶ ἐπιβλέπων ABYccoyYc, 
 ἀκατάληπτε 
 
 ἄναρχε ἀόρατε 
 
 ἀπερίγραπτε ἀναλλοίωτε, ὁ 
 πὰάτὴρ TOY κυρίου ἡμῶν ᾿Ἰηοοῦ 
 Χριοτοῦ τοῦ μεγάλου θεοῦ Kal 
 cwTHpoc τῆς ἐλπίδος ἡμῶν 
 ὅς ἐστιν εἰκὼν τῆς σῆς ἀγαθό- 
 
 ‘ ’ , b 
 THTOC, σῴραγις ἰσότυπος ἐν 
 
 « a ‘ x ‘ ’ 
 30 ἑαυτῷ AeIKNYC σὲ TON Πατέρὰ, 
 
 Λόγος ζῶν, Θεὸς ἀληθινός, ἡ 
 
 The Byzantine Rite 
 
 S. Chrysostom 
 
 ἐν TIANTI τόπῳ THC δεοποτεῖίὰς 
 σου" σὺ γὰρ εἶ Θεὸς ἀνέκφρασ- 
 τος ἀπερινόητος ἀόρατος ἀκατά- 
 ληπτος, ἀεὶ bv, ὡσαύτως ὦν, σὺ 
 Ae - enV x Ν. 
 καὶ ὁ μονογενής σου υἱὸς καὶ τὸ 
 πνεῦμά σου τὸ ἁγιον᾽ σὺ ἐκ 
 ~ Ἐπ Ἂν > \ > € ~ 
 τοῦ μὴ ὄντος εἶς TO EINAl ἡμᾶς 
 παρήγαγες καὶ παραπεσόντας 
 5. Ὁ ΄ Ν ’ 5 ΩΣ 
 ἀνέστησας πάλιν Kal οὐκ ἀπέ- 
 στης πάντα ποιῶν ἕως ἡμᾶς εἰς 
 Ν > QA 3 Ua Ν ἣν 
 τὸν οὐρανὸν ἀνήγαγες καὶ τὴν 
 βασιλείαν ἐχαρίσω τὴν μέλλου- 
 ς \ ἊΨ ς A 
 σαν. “Ὑπὲρ τούτων ἁπάντων 
 εὐχαριστοῦμέν σοι καὶ τῷ μονο- 
 γενεῖ σου υἱῷ καὶ τῷ πνεύματί 
 
 € XN 
 
 “Ὁ «ς ’ ’ ὯΝ 
 σου τῷ ἁγίῳ ὑπὲρ πάντων ὧν 
 ἴσμεν καὶ ὧν οὐκ ἴσμεν, τῶν 
 φανερῶν καὶ ἀφανῶν εὐεργε- 
 σιῶν σου τῶν εἰς ἡμᾶς γεγενη- 
 μένων" εὐχαριστοῦμέν σοι καὶ 
 ὑπὲρ τῆς λειτουργίας ταύτης 
 ΠῚ bd ~ “ “ 
 ἣν ἐκ τῶν χειρῶν ἡμῶν δέξασθαι 
 καταξίωσον καίτοι σοὶ πδρε- 
 
 , , ’ , 
 CTHKEICAN YIAIAAEC ἀρχαγγέλων 
 ‘ ͵ 2 , 
 Kal Myplddec ἀγγέλων, τὰ χε- 
 ρουβεὶμ καὶ τὰ cepadeim ἑξαπ- 
 7 
 τέρυγα πολυόμματα μετάρσια 
 πτερωτά 
 
The Byzantine Liturgy of the Ninth Century 323 
 
 S. Basil 
 TIPO AIDNWN COPIA ζωὴ ATIACMOC 
 AYNaMIC, TO φῶς TO ἀληθινὸν 
 ᾽ a ΝΥ ~ ᾿ ὦ 
 map οὗ τὸ Πνεῦμα τὸ ἅγιον 
 ἐξεφάνη, τὸ τῆς ἀληθείδο πνεῦ- 
 MA, τὸ τῆς γἱοθεοίὰς χάρισμα, ὁ 
 AppaBON τῆς μελλούσης κληρο- 
 νομίδο, ἡ ἀπαρχὴ τῶν αἰωνίων 
 ἀγαθῶν, ἡ ζωοποιὸς δύναμις, ἡ 
 πηγὴ τοῦ ἁγιασμοῦ map οὗ 
 πᾶσα κτίσις λογική τεκαὶ νοερὰ 
 δυναμουμένη σοὶ λατρεύει καὶ 
 σοὶ τὴν ἀΐδιον ἀναπέμπει δοξο- 
 λογίαν ὅτι τὰ οΥ̓Μπὰντὰ AOYAA 
 ve νὴ Ν ) ~ ” 
 Ca° σὲ γὰρ αἰνοῦσιν ΔΙΓΕΛΟΙ 
 ἀρχάγγελοι θρόνοι κγριότητες 
 > \ 3 ͵ ’ ἣν \ 
 APYAl EZOYCIAl AYNAMEIC καὶ τὰ 
 - 7 \ 
 πολυόμματα χερουβείμ, σοὶ πὸ- 
 PICTANTAI κύκλῳ τὰ οεράφείμ, ἕξ 
 πτέργγεο τῷ ἑνὶ Kal EZ πτέργγεο 
 
 ne 
 
 τῷ ἑνὶ KAI TAIC MEN AYCI κἀτὰ- 
 KAAYTITOYCIN TA πρόρωπὸ ἑαυτῶν 
 Ν Co \ ty , \ a 
 Kal ταῖς AYCl TOYC TOAAC KAI TAIC 
 AYCI TIETOMENA κέκρδγεν ἕτερον 
 πρὸς TO ἕτερον ἀκαταπαύστοις 
 
 , > Ua ’ 
 στόμασιν, ἀσιγήτοις θεολογίαις 
 
 ἐκφω. 
 
 Ν bd 7 e »~ ~ U4 Ν , 
 τὸν ἐπινίκιον ὕμνον ἄδοντα " βοῶντα κεκραγότα καὶ λέγοντὰ 
 
 ο 
 
 λαός 
 
 5. Chrysostom 
 
 “Arioc® {ἅγιος ἅγιος Κύριος caBawe 
 
 πλήρης ὁ οὐρανὸς καὶ ἡ γῆ τῆς δλόξηο σου 
 
 ® — Bowyra..”Aytos Chrys. 
 Ὗ 2 
 
 “σ 
 
 20 
 
 25 
 
 30 
 
5 
 
 10 
 
 20 
 
 324 
 
 5. Basil 
 
 The Byzantine Rite 
 
 S. Chrysostom 
 
 ε a 2 ~ e ᾽’ 
 @CANNA ἐν τοῖς ὑψίστοις 
 
 εὐλογημένος 6 ἐρχόμενος ἐν ONOMATI Κυρίου 
 
 @CANNA ἐν τοῖς YYICTOIC) 
 
 ὃ ἱερεὺς μυστικῶς λέγει 
 Mera τούτων τῶν μακαρίων 
 δυνάμεων δέσποτα φιλάνθρωπε 
 καὶ ἡμεῖς οἱ ἁμαρτωλοὶ βοῶμεν 
 καὶ λέγομεν “Arioc εἶ ὡς ἀλη- 
 θῶς καὶ πανάγιος καὶ οὐκ ἔστιν 
 μέτρον τῆς μεγἀλοπρεπείδο THC 
 ἁγιωσύνης σοὺ καὶ δειος ἐν πᾶ- 
 CIN τοῖς ἔργοις σου ὅτι ἐν δικαι- 
 » ‘ ' 2 a ' 
 οσύνῃ Καί KPICEl ἀληθινὴ TIANTA 
 ἐπήγαγες ἡμῖν: πλάσδο γὰρ τὸν 
 ἄνθρωπον χοῦν AABON ἀπὸ THC 
 κ“ ‘ deny , a an ε Ν 
 γῆς καὶ εἰκόνι τῇ σῇ ὁ Θεὸς 
 7 ea 7 . ἂς 
 τιμήσας αὐτὸν τέθεικας αὐτὸν 
 τρυφῆς 
 ἀθανασίαν ζωῆς καὶ ἀπόλαυ- 
 
 ἐν trapadeicw TH 
 
 ᾽ 4 ᾽ “ ᾽ lol 
 σιν αἰωνίων ἀγαθῶν ἐν τῇ 
 τηρήσει 
 
 ἐπαγγειλάμενος αὐτῷ ἀλλὰ 
 
 t 
 
 τῶν ἐντολῶν σου 
 ’ “ ~ ᾽ 
 παρακούσαντα σοῦ τοῦ ἀληθι- 
 νοῦ Θεοῦ τοῦ κτίσαντος αὐτὸν 
 \ na 3, ’ ~ wo « 
 καὶ τῇ ἀπάτῃ τοῦ ὄφεως ὑπαχ- 
 θέντα νεκρωθέντα τε αὐτὸν 
 τοῖς οἰκείοις αὐτοῦ παραπτώ- 
 ᾽ fe ers ᾽ Qn 
 μασιν ἐξώρισας αὐτὸν ἐν τῇ 
 7 «ς Ἂς d 
 δικαιοκρισίᾳ gov ὁ Θεὸς ἐκ 
 τοῦ παραδείσου εἰς τὸν κόσμον 
 
 τοῦτον καὶ ἀπέστρεψας αὐτὸν 
 
 ὃ ἱερεὺς μυστικῶς 
 
 Μετὰ τούτων καὶ ἡμεῖς τῶν 
 δυνάμεων δέσποτα φιλάνθρωπε 
 βοῶμεν καὶ λέγομεν “Arioc εἶ 
 καὶ πανάγιος καὶ ὁ μονογενής 
 σου υἱὸς καὶ τὸ πνεῦμά σου τὸ 
 ἅγιον: ἅγιος εἶ καὶ πανάγιος 
 καὶ μεγάλοπρεπὴς ἡ δόξὰ σοὺ 
 ὃς τὸν KOCMON σοὺ οὕτως 
 ἠγάπησςδς ὥοτε τὸν YION σοὺ 
 τὸν Μονογενηῆ δοῦνδι ἵνὰ πᾶς 
 6 πιοτεήων εἰς AYTON μὴ 
 ἀπόλητδι ἀλλ᾽ ἔχῃ ζωὴν δἰώ- 
 
 ΝΙΟΝ 
 
The Byzantine Liturgy of the Ninth Century 325 
 
 5. Basil 
 
 3 \ n 2 το 3 ᾿ 
 εἰδ THN [THN εξ HC ἘληΗῴῷθη 
 οἰκονομῶν αὐτῷ τὴν ἐκ παλιν- 
 γενεσίας σωτηρίαν τὴν ἐν αὐτῷ 
 
 Ly “a = ? \ 9 
 τῷ χριστῷ σου ov yap ἀπε- 
 
 , \ » 3 
 στράφης τὸ πλάσμα Gov εἰς 
 τέλος ὃ ἐποίησας ἀγαθὲ οὐδὲ 
 3 va ” A 
 ἐπελάθου ἔργων YEIPON coy 
 9. 5 , 
 
 ἀλλ᾽ ἐπεοκέψω πολγτρόπωο AIA 
 CTTAATXNA EAEOYC TOU, προφηῆτὰς 
 > ’ ] ’ ’ 
 ἐξὰπέοτειλλο, ἐποίησας δυνάμεις 
 διὰ τῶν ἁγίων σου τῶν καθ᾽ 
 ἑκάστην γενεὰν KAl γενεὰν 
 EYAPECTHCANTWN GOL, EAAAHCAC 
 ἡμῖν Aid CTOMATOC TON δούλων 
 σου TON προφητῶν προκότδγ- 
 γέλλων ἡμῖν τὴν μέλλουσαν 
 y+ ᾽’ , 35, 
 ἔσεσθαι σωτηρίαν, νόμον ἔλω- 
 Kac εἰς βΒοήθειὰν, ἀγγέλους 
 ἐπέστησας φύλακας. ὅτε δὲ 
 τ ‘ , “ n 
 HAGQEN TO πληρωμὰ τῶν KAIPOON 
 €AAAHCAC ἡμῖν EN αὐτῷ τῷ 
 Υἱῷ σου Al οὗ Kal τοὺς Al@Nnac 
 ἐποίηοδο, ὃς ὧν ἀπδύγδομὰ THC 
 λόξηο κὰἀὶ YapakTHp THC ὑπο- 
 CTACEWC TOU φέρων TE TA πᾶντὰ 
 τῷ PHMATI THC λυνάμεωο αὐτοῦ 
 
 οὐχ ἁρπάγμὸν ἡγήσατο τὸ εἰνὰι 
 
 = 
 
 ca σοὶ τῷ Θεῷ καὶ Πατρὶ 
 ἀλλὰ Θεὸς ὧν προαιώνιος ἐπὶ 
 n n 3, ‘ Ἂν > 
 
 THC FHC @DOH KAI τοις AN- 
 
 θρώποις CYNANECTPADH Kal ἐκ 
 
 S. Chrysostom 
 
 10 
 
 20 
 
 30 
 
326 The Byzantine Rite 
 
 S. Basil 
 
 »8 ς 7 Q ? , 
 παρθένου ἁγίας σαρκωθεὶς ἐκέ- 
 NWCEN EAYTON μορφὴν AOYAOY 
 AaBON, σύνμορφος γενόμενος 
 τῷ C@MATI τῆς τὰἀπεινώςεως 
 
 5 ἡμῶν ἵνα καὶ ἡμᾶς ογνμόρφογς 
 ποιήσῃ τῆς εἰκόνος THC Δόξης 
 
 2 De 2 AN A > > , 
 αὐτοῦ" ἐπειδὴ yap Al’ ἀνθρώ- 
 Troy H ἁμδρτίδ εἰσῆλθεν εἰς TON 
 κόομον κἀὶ διὰ τῆς ἁμδρτίδο 
 
 c U > vA ς 
 
 το ὁ θάνδτοο, ηὐδόκησεν ὃ MONO- 
 Γενής gov yidc 6 ὧν ἐν τοῖς 
 κόλποις σοῦ TOY Θεοῦ καὶ 
 Πατρός, γενόμενος ἐκ γυνδικὸο 
 τῆς ἁγίας θεοτόκου καὶ ἀειπαρ- 
 
 Ἂ, a , c \ 
 
 15 θένου Μαρίας, γενόμενος ὑπὸ 
 νόμον, KATAKPINAl τὴν AMAPTIAN 
 ἐν TH capki αὐτοῦ ἵνα of én τῷ 
 ᾿Αλὰμ ἀποθνήοκοντεο ZOOTIOIH- 
 θῶειν ἐν αὐτῷ τῷ χριοτῷ σου" καὶ 
 20 ἐμπολιτευσάμενος τῷ κόσμῳ 
 τούτῳ, δοὺς προστάγματα σω- 
 τηρίας, ἀποστήσας ἡμᾶς τῆς 
 πλάνης τῶν εἰδώλων προσή- 
 γαγεν ἡμᾶς τῆ ἐπιγνώσει coy 
 a5 TOY ἀληθινοῦ Θεοῦ καὶ Πατρὸς 
 ’ δ ~ c ~ ᾿ 
 κτησάμενος ἡμᾶς εδγτῷ AAON 
 περιούσιον, BACIAEION ἱεράτεγμδ, 
 ἔθνος ἅγιον, καὶ KABApICAC ἡμᾶς 
 
 > a Ν ς , lal , 
 ev YAaTi Kal dridcac τῷ Πνεὺ- 
 30 MATL τῷ ἁγίῳ EAWKEN EAYTON 
 
 2 ' ~ 7 2 e 
 ANTAAAArPMA τῷ θανάτῳ EN ᾧ 
 
 5. Chrysostom 
 
The Byzantine Liturgy of the Ninth Century 327 
 
 S. Basil 
 
 KATEIYOMEOA πεπρὰμένοι ὑπὸ 
 THC ἁμδρτίὰς καὶ κατελθὼν διὰ 
 τοῦ σταυροῦ εἰς τὸν ἅδην ina 
 , “ 4 ” 
 TIAHP@CH ἑαυτῷ TA TIANTA EAy- 
 \ > σχ n ᾿ 
 (ΕΝ TAC ὥλδλινδο TOY OANATOY 
 καὶ ἀναστὰς TH τρίτη ἡμέρὰ 
 «ε 7 4 \ 
 kal ὁδοποιήσας πάσῃ σαρκὶ 
 ἐκ ἀνάστασιν 
 
 τὴν νεκρῶν 
 
 καθότι οὐκ ἦν AYNATON KPATEIC- 
 
 Oar ὑπὸ τῆς φθορᾶς τὸν 
 ἀρχηγὸν τῆς ζωῆς ἐγένετο 
 ATTAPYH τῶν κεκοιμημένων, 
 
 πρωτότοκος ἐκ τῶν νεκρῶν 
 
 INA ἢ αὐτὸς τὰ πάντα ἐν TIACIN 
 , Nines. A 5) Ἂ 
 
 πρωτεύων καὶ ἀνελθὼν εἰς τοὺς 
 
 οὐρανοὺς ἐκάθιοεν ἐν λεξιᾷ τες 
 
 μεγάλωούνης ἐν ὑψηλοῖς ὃς 
 καὶ ἥξει ἀπολοῦνάι EKACTW 
 
 KATA τὰ ἐργὰ ayTOY’ κατέλιπεν 
 δὲ ἡμῖν ὑπομνήματα τοῦ σωτη- 
 ρίου αὑτοῦ πάθους ταῦτα ἃ 
 7 \ SS ; “ 
 προτεθείκαμϑ εν κατὰ τὰς αὐτοῦ 
 ἐντολάς" μέλλων γὰρ ἐξιέναι 
 1) XN \ «ς + Ἄν 5 , 
 ἐπὶ τὸν ἐκούσιον Καὶ AOIAIMON 
 ἣν ἊΝ ¢ ~ Q > 
 καὶ ζωοποιὸν αὑτοῦ BANATON EN 
 τῇ NYKTIH πὰρεδίδου EAYTON ὑπὲρ 
 τῆς τοῦ KOCMOY Ζωῆς AdaBOON 
 ἄρτον ἐπὶ τῶν ἁγίων αὐτοῦ καὶ 
 ᾽ fe ~ Nees 7 
 ἀχράντων χειρῶν καὶ ἀναδείξας 
 
 σοὶ τῷ Θεῷ καὶ Πατρί, ey- 
 
 5. Chrysostom 
 
 “σι 
 
 20 
 
 ἃ ) Ν ‘ »“2Ἅ ‘ « \ 
 ὃς ἐλθὼν καὶ πᾶσαν τὴν ὑπὲρ 25 
 
 ἡ μῶν οἰκονομίαν πληρώσας, τῇ 
 νΥκτὶ ἡ πδρεδίδου EAYTON λόβὼν 
 ἄρτον ἐν ταῖς ἁγίαις αὐτοῦ 
 
 καὶ ἀχράντοις καὶ ἀμωμήτοις 
 
 χερσὶν eyyapictricac καὶ εὐ- 30 
 
 2 [P. 327. 22-336. 12] from Grottaferrat. MS.T B vii. 
 
or 
 
 10 
 
 20 
 
 25 
 
 30 
 
 428 
 
 5. Basil 
 
 yapictHcac eyAorHcac ἁγιάσας 
 KAACAC ἔλωκεν τοῖς ἁγίοις αὐτοῦ 
 MAOHTAIC καὶ ἀποστόλοις εἰπῶν 
 
 Λάβετε φάγετε. τοῦτό MOY 
 ἐοτὶν τὸ COMA τὸ ὑπὲρ ὑμῶν 
 κλώμενον εἰς ἄφεσιν ἁμαρτιῶν 
 
 “Ὁμοίως Kai τὸ ποτήριον ἐκ 
 τοῦ γεννήμδτος τῆς ἀμπέλου 
 λαβὼν κεράσας εὐχὰριοτήοδο 
 εὐλογήσας ἁγιάσας ἔλωκεν τοῖς 
 καὶ 
 
 ἁγίοις αὐτοῦ μαθηταῖς 
 
 ᾿ Ὁ» > , 
 QTOOTOAOLS εἰπῶν 
 
 Πίετε ἐξ δὐτοῦ πάντες. τοῦτό 
 MOY €ECTIN τὸ ἀΐμὰ τὸ ὑπὲρ 
 ὑμῶν καὶ πολλῶν EKYYNOMENON 
 εἰς ἄφεοιν ἁμὰάρτιῶν" τοῦτο 
 ποιεῖτε εἰς τὴν ἐμὴν ANAMNH- 
 CIN’ OCAKIC γὰρ ἂν ECOIHTE τὸν 
 ἄρτον τοῦτον Kal τὸ ποτήριον 
 τοῦτο πίνητε τὸν ἐμὸν θάνδ- 
 TON κἀτἀγγέλλετε, τὴν ἐμὴν 
 
 ἀνάστασιν ὁμολογεῖτε. 
 
 The Byzantine Rite 
 
 S. Chrysostom 
 AorHcac EKAaCEN καὶ ἔλωκεν 
 τοῖς ἁγίοις αὐτοῦ MaeHTaic καὶ 
 ἀποστόλοις εἰττῶν 
 
 ἐκφω. 
 Λάβετε φάγετε" 
 
 τὸ CMMA MOY τὸ 
 
 “Ὁμοίως Kai τὸ ποτήριον μετὰ 
 
 τὸ λειπνῆοδλι λέγων 
 
 ἐκφω. 
 
 Tliete ἐξ aytof πάντες. τοῦτ᾽ 
 ἐοτὶν τὸ aIMA MOY τὸ τῆς 
 κἀινῆς διαθήκης τὸ ὑπὲρ ὑμῶν 
 καὶ πολλῶν ἐκχυνόμενον εἰς 
 ἄφεοιν ἁμαρτιῶν 
 
 6 λαός 
 
 ᾿Αμήν. 
 
 {THE INVOCATION > 
 
 Μεμνημένοι οὖν δέσποτα 
 καὶ ἡμεῖς τῶν σωτηρίων αὐτοῦ 
 παθημάτων. τοῦ ζωοποιοῦ σταυ- 
 ροῦ, τῆς τριημέρου ταφῆς, τῆς 
 ἐκ νεκρῶν ἀναστάσεως, τῆς εἰς 
 
 ὁ ἱερεὺς μυστικῶς 
 Μεμνημένοι τοίνυν τῆς σω- 
 τηρίου ταύτης ἐντολῆς καὶ 
 πάντων τῶν ὑπὲρ ἡμῶν γεγενη- 
 μένων, τοῦ σταυροῦ, τοῦ τάφου, 
 
 τῆς τριημέρου ἀναστάσεως, 
 
The Byzantine Liturgy of the Ninth Century 329 
 
 S. Basil 
 οὐρανοὺς ἀνόδου, τῆς ἐκ δεξιῶν 
 σοῦ τοῦ Θεοῦ καὶ Πατρὸς 
 καθέδρας καὶ τῆς ἐνδόξου καὶ 
 φοβερᾶς δευτέρας αὐτοῦ παρου- 
 
 7 
 alas 
 
 S. Chrysostom 
 » 3, ’ AY > - 
 τῆς εἰς οὐρανοὺς ἀναβάσεως, 
 τῆς ἐκ δεξιῶν καθέδρας, τῆς 
 δευτέρας καὶ ἐνδόξου πάλιν 
 
 παρουσίας 
 
 ἐκφω. 
 4 Ὧν ἡ a) “ ‘ »: Ων , ‘ Ν 4 
 Τὰ CA EK TOON CWN COI προσφέροντες Κατὰ πᾶντα Και διὰ σαντα 
 
 6 λαός 
 
 Ἀν ~ \ ’ ~ ‘ > ~ 2 \ 
 Σὲ ὑμνοῦμεν (ae εὐλογοῦμεν σοὶ εὐχαριστοῦμεν Κύριε καὶ 
 
 δεόμεθά σου ὁ θεὸς ἡμῶν) 
 
 Ν ~ , 4 
 Διὰ τοῦτο δέσποτα πανάγιε 
 Ἀ « ~ e € ‘ Ν 
 καὶ ἡμεῖς οἱ ἁμαρτωλοὶ καὶ 
 ἀνάξιοι δοῦλοί σου οἱ καταξι- 
 ωὠθέντες λειτουργεῖν τῷ ἁγίῳ 
 5. λειτούργειν τῷ aylg 
 σου θυσι iw, οὐ διὰ τὰ 
 αστηρίῳ, οὐ διὰ τὰς 
 οὐ γὰρ 
 ΕΣ , , τ X bd x a 
 ETTOIHCAMEN TL ἀγαθὸν ἐπὶ τῆς 
 
 AIKAIOCYNAC ἡμῶν" 
 γῆς ἀλλὰ AIA τὰ ἐλέη COY καὶ 
 TOYC οἰκτιρμούς COY ods ἐξέχεας 
 πλογοίως ἐφ᾽ ἥμδο θαρροῦντες 
 προσεγγίζομεν τῷ ἁγίῳ σου 
 θυσιαστηρίῳ καὶ προθέντες τὰ 
 ἀντίτυπα τοῦ ἁγίου σώματος 
 καὶ αἵματος τοῦ χριστοῦ σον 
 σοῦ δεόμεθα καὶ σὲ παρακαλοῦ- 
 μεν ἅγιε ἁγίων εὐδοκίᾳ τῆς 
 σῆς ἀγαθότητος ἐλθεῖν τὸ 
 Πνεῦμά σου τὸ Πανάγιον ἐφ᾽ 
 ἡμᾶς καὶ ἐπὶ τὰ προκείμενα 
 δῶρα ταῦτα καὶ εὐλογῆσαι αὐτὰ 
 
 καὶ ἁγιάσαι καὶ ἀναδεῖξαι 
 
 ὃ ἱερεὺς μυστικῶς λέγει 
 y+ ? 4 AQ 
 Ext προσφέρομέν σοι τὴν 
 λογικὴν ταύτην καὶ ἀναίμακτον 
 AATPEIAN καὶ παρακαλοῦμεν 
 
 Ν ͵ὕὔ Ν « ’ 
 καὶ δεόμεθα καὶ ἱκετεύομεν 
 κατάπεμψον τὸ Πνεῦμά σου 
 να το. « a XY: ‘ Ν 
 TO Αγιον ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὰ 
 
 προκείμενα δῶρα ταῦτα 
 
 10 
 
 20 
 
 30 
 
330 
 5. Basil 
 καὶ σφραγίζει τὰ ἅγια δῶρα γ΄ 
 λέγων 
 
 Ν Ν » ~ 2% 
 τὸν μὲν ἄρτον τοῦτον αὐτὸ 
 τὸ τίμιον σῶμα τοῦ κυρίου καὶ 
 
 5 θεοῦ καὶ σωτῆρος ἡμῶν ᾿Ιησοῦ 
 > 7 
 ἀμήν 
 
 Sa ps ΄ a SEEN IN 5A 
 TO δὲ ποτήριον Τοῦυτὸ AUTO TO TL- 
 
 “Χριστοῦ. 
 
 μιον αἷμα τοῦ κυρίου καὶ θεοῦ καὶ 
 σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ. 
 10 ἀμήν, τὸ ἐκχυθὲν ὑπὲρ THC τοῦ 
 ἀμήν 
 εὐχή 
 « ~ \ ' \ > ΟἹ 
 ἡμᾶς δὲ πάντλο τοὺς ἐκ τοῦ 
 
 KOCMOY ζωῆς. 
 
 ἑνὸς ἄρτου καὶ τοῦ ποτηρίου 
 15 METEYONTAC ἑνῶσαι ἀλλήλοις 
 εἰς ἑνὸς Πνεύματος ἁγίου κοινὼ- 
 NIN καὶ μηδένα ἡμῶν εἰς KPIMA 
 ἢ εἰς κατάκριμα ποιῆσαι μετα- 
 σχεῖν τοῦ ἁγίου σώματος καὶ 
 20 αἵματος τοῦ χριστοῦ σου ἀλλ᾽ 
 ἵνὰ εὕρωμεν ἔλεον κἀὶ χάριν 
 μετὰ πάντων τῶν ἁγίων τῶν 
 AMT AIMNOC σοι εὐαρεστησάν- 
 Tov προπατόρων πατέρων πατ- 
 25 ριαρχῶν προφητῶν ἀποστόλων 
 κηρύκων εὐαγγελιστῶν μαρτύ- 
 pov ὁμολογητῶν διδασκάλων 
 καὶ παντὸς TINEYMATOC AIKAlOY 
 ἐν πίστει τετελειωμένων 
 30 ἐκφω. 
 ᾿Εξαιρέτως τῆς παναγίας ἀ- 
 
 χράντου ὑπερευλογημένης δε- 
 
 The Byzantine Rite 
 
 S. Chrysostom 
 
 καὶ ἀνιστάμενος σφραγίζει λέγων 
 μυστικῶς 
 
 Ν Ν \ » 
 καὶ ποίησον τὸν μὲν ἄρτον 
 τοῦτον τίμιον σῶμα τοῦ χριστοῦ 
 
 Ν can uA 7 
 σου μεταβαλὼν τῷ πνεύματί 
 b] 4 
 ἀμήν 
 
 Ν, Ν > “ ᾽’ ἊΝ 
 τὸ δὲ ἐν τῷ ποτηρίῳ τούτῳ 
 « ἐ Π 
 
 oN ς 7 
 σου τῷ ἁγίῳ. 
 
 τίμιον αἷμα τοῦ χριστοῦ σου 
 εταβαλὼν τῷ πνεύματί σου 
 Π: t les 
 
 ᾽ 7 
 
 μη) ε ’ἅ 
 τῷ ἁγίῳ. ἀμήν 
 ὃ ἱερεὺς μυστικῶς 
 
 [φ ia ΄“ 
 
 ὥστε γενέσθαι τοῖς μεταλαμ- 
 βάνουσιν εἰς νῆψιν ψυχῆς, εἰς 
 ἄφεσιν ἁμαρτιῶν, εἰς KOINDNIAN 
 ΤΟΥ͂ Arloy σοὺ TNEYMaTOC, εἰς 
 
 7 4 ᾽ 
 
 βασιλείας πλήρωμα, εἰς παρ- 
 ρησίαν τὴν πρὸς σέ, μὴ εἰς 
 
 κρίμὰ ἢ εἰς κατάκριμα. 
 
The Byzantine Liturgy of the Ninth Century 331 
 
 S. Basil 
 7 « ~ - Ν 
 σποίνης ἡμῶν θεοτόκου καὶ 
 ἀειπαρθένου Μαρίας 
 
 καὶ λεγομένων ΤΩΝ AINTYXQN παρὰ 
 τοῦ διακόνου λέγει ὃ ἱερεὺς τὴν εὐχήν 
 Τοῦ ἁγίου ᾿Ιωάννου τοῦ 
 
 va Ν “ “ 
 προδρόμου καὶ βαπτιστοῦ, τοῦ 
 καὶ τὴν 
 
 ε ᾽’ ΕΑ τι re 
 aylov τοῦ δεῖνος OU 
 
 μνήμην ἐπιτελοῦμεν Kal πάν- 
 Tov τῶν ἁγίων σου ὧν ταῖς ἱκε- 
 
 σίαις ἐπίσκεψαι ἡμᾶς ὁ Θεός. 
 
 S. Chrysostom 
 
 (THE INTERCESSION ) 
 
 Ἔτι προσφέρομέν σοι THN 
 λογικὴν ταύτην AaTPEIAN ὑπὲρ 
 τῶν ἐν πίστει ἀναπαυσαμένων 
 πατέρων πατριαρχῶν προφη- 
 τῶν ἀποστόλων κηρύκων εὐαγ- 
 γελιστῶν μαρτύρων ὁμολογη- 
 τῶν ἐγκρατευτῶν καὶ παντὸς 
 AlKaloy ἐν πίστει τετελειω- 
 Μένου 
 
 ἐκφω. 
 ᾿Εξαιρέτως τῆς παναγίας ἀ- 
 χράντου ὑπερενδόξου εὐλογη- 
 μένης δεσποίνης ἡμῶν θεοτόκου 
 καὶ ἀειπαρθένου Μαρίας 
 
 Τοῦ ἁγίου ᾿Ιωάννου τοῦ προ- 
 δρόμου καὶ βαπτιστοῦ καὶ τῶν 
 ἁγίων καὶ πανευφήμων ἀποστό- 
 
 “ A Ὁ A 
 λων καὶ τοῦ ἁγίου τοῦδε οὗ Kal 
 
 σι 
 
 Io 
 
 = 
 on 
 
 20 
 
 τὴν μνήμην ἐπιτελοῦμεν καὶ 30 
 
5 
 
 Io 
 
 15 
 
 20 
 
 332 
 
 S. Basil 
 
 The Byzantine Rite 
 
 S. Chrysostom 
 πάντων τῶν ἁγίων σου ὧν ταῖς 
 
 ἱκεσίαις ἐπίσκεψαι ἡμᾶς ὁ Θεός 
 
 Καὶ μνήσθητι πάντων τῶν κεκοιμημένων ἐν ἐλπίδι ἀναστά- 
 
 σεως ζωῆς αἰωνίου καὶ ἀνάπαυσον αὐτοὺς ὅπου ἐπισκοπεῖ τὸ 
 
 φῶς τοῦ προοώπου coy 
 “Eri σοῦ δεόμεθα μνήσθητι 
 Κύριε τῆς ἁγίας σου καθολικῆς 
 καὶ ἀποστολικῆς ἐκκλησίας τῆς 
 ἀπὸ περάταν ἕως περάτων THC 
 οἰκουμένης καὶ εἰρήνευσον av- 
 τὴν ἣν περιεποιήορω τῷ τιμίῳ 
 aimat! τοῦ χριοτοῦ σου καὶ τὸν 
 ἅγιον οἶκον τοῦτον στερέωσον 
 μέχρι τῆς ογντελείδο τοῦ δἰῶνος 
 Μνήσθητι Κύριε τῶν τὰ 
 δῶρα ταῦτα προσκομισάντων 
 καὶ ὑπὲρ ὧν καὶ δι᾽ ὧν καὶ ἐφ᾽ 
 οἷς αὐτὰ προσεκόμισαν 
 Μνήσθητι Κύριε τῶν καρ- 
 ποφορούντων καὶ καλλιεργούν- 
 των ἐν ταῖς ἁγίαις σου ἐκκλη- 
 σίαις καὶ μεμνημένων τῶν 
 πενήτων" ἄμειψαι αὐτοὺς τοῖς 
 πλουσίοις σου καὶ ἐπουρανίοις 
 χαρίσμασι" χάρισαι αὐτοῖς ἀν- 
 τὶ τῶν ἐπιγείων τὰ ETTOYPANIA, 
 ἀντὶ τῶν TIPOCKAIPWN τὰ αἰώνιὰ, 
 ἀντὶ τῶν φθαρτῶν τὰ ἀφθδρτὰ 
 Μνήσθητι Κύριε τῶν ἐν 
 EPHMIAIC KAl ὄρεοι καὶ CTTHAAIOIC 
 
 Kal Talc ὀπᾶϊο THC γῆς 
 
 Ἔτι παρακαλοῦμέν σε μνήσ- 
 θητι Κύριε πάσης ἐπισκοπῆς 
 ὀρθοδόξων τῶν ὀρθοτομούντων 
 τὸν λόγον τῆς σῆς ἀληθείδο, 
 παντὸς τοῦ πρεσβυτερίου, τῆς 
 ἐν Χριστῷ διακονίας καὶ παντὸς 
 
 ἱερατικοῦ τάγματος 
 
 Ἔτι προσφέρομέν σοι τὴν 
 " 4 , ¢ Ἂν 
 AOPIKHN TAVTNV AATPEIAN ὕπερ 
 τῆς οἰκουμένης, ὑπὲρ τῆς ἁγίας 
 ~ 4 > n~ 
 καθολικῆς Kal ἀποστολικῆς 
 bd 7 ¢ Ν “ ᾽ € Pe 
 ἐκκλησίας, ὑπὲρ τῶν ἐν ἁγνείᾳ 
 καὶ σεμνῇ πολιτείᾳ διαγόντων, 
 
 ὑπὲρ τῶν EN ὄρεειν Kal σπηλδίοιο 
 
 “---- Ὁ 
 
The Byzantine Liturgy of the Ninth Century 333 
 
 S. Basil 
 Μνήσθητι Κύριε τῶν ἐν 
 παρθενείᾳ καὶ εὐλαβείᾳ καὶ 
 a γιὰ ’ 
 σεμνῇ πολιτείᾳ διαγόντων 
 Μνήσθητι Κύριε τοῦ εὐ- 
 πιστοτάτου 
 
 σεβεστάτονυ καὶ 
 
 ) 
 
 ἡμῶν βασιλέως ὃν ἐδικαίω- 
 
 σας βδοιλεύήειν ἐπὶ της 
 
 γῆς: ὅπλῳ ἀληθείδο, ὅπλῳ 
 εὐλοκίὰς οτεφάνωοον αὐτόν" 
 ἐπιοκίδθοον ἐπὶ τὴν KEdAHN 
 αὐτοῦ ἐν ἡμέρὰ πολέμογ᾽ ENI- 
 
 CYYCON αὐτοῦ τὸν βΒβρόχίονδ᾽ 
 
 ὕψωςον αὐτοῦ τὴν δεξιάν" 
 4 +] ~ \ 
 
 κράτυνον αὐτοῦ τὴν βασι- 
 
 λείαν. ὑπόταξον αὐτῷ πάν- 
 
 τα τὰ βάρβαρα ἔθνη TA 
 τοὺς TOAEMOYC BEAONTA® χάρι- 
 > Led U4 Ν ᾽ 
 σαι αὐτῷ βοήθειαν καὶ ἀναφ- 
 ΄, 3. ἢ ὡ , > 
 aipeTov eipnvnyv’ AAAHCON εἰς 
 \ , > “- 2 ‘ ς ᾿ 
 ΤΗΝ KAPAIAN αὐτοῦ ΔἀΓᾶθὰ YTTEP 
 τῆς ἐκκλησίας gov καὶ παντὸς 
 ~~ col a > “ Se 
 τοῦ λαοῦ σου ina EN TH γαλήνῃ 
 Αὐτοῦ ἤρεμον καὶ HCYXION BION 
 διάγωμεν ἐν TIACH εὐσεβείδ KAI 
 CEMNOTHTI 
 Μνήσθητι Κύριε πάσης 
 ἀρχῆς καὶ €Z0yclac καὶ τῶν ἐν 
 ᾽ὔ’ 3 ~ t = ‘ 
 παλατίῳ ἀδελφῶν ἡμῶν καὶ 
 παντὸς τοῦ στρατοπέδου" τοὺς 
 ἀγαθοὺς ἐν τῇ ἀγαθότητι δια- 
 
 τήρησον, τοὺς πονηροὺς ἀγα- 
 
 5. Chrysostom 
 Kal Taic ὀπδῖς τῆς γῆς, ὑπὲρ 
 τῶν πιστοτάτων βασιλέων, τῆς 
 φιλοχρίστου βασιλίσσης, παν- 
 τὸς τοῦ παλατίου καὶ τοῦ στρα- 
 τοπέδου αὐτῶν᾽ δὸς αὐτοῖς Κύριε 
 εἰρηνικὸν τὸ βασίλειον ina καὶ 
 ἡμεῖς ἐν TH γαλήνῃ ἀὐτῶν HpeE- 
 MON Κδὶ HCYYION BION διάγωμεν 
 
 ἐν TIACH €YCEBEIA Kal σεμνότητι 
 
 5 
 
 10 
 
 20 
 
 30 
 
5 
 
 10 
 
 15 
 
 20 
 
 25 
 
 30 
 
 334 The Byzantine Rite 
 
 8S. Basil 
 
 θοὺς ποίησον ἐν TH YpHCTOTHTI 
 coy 
 Μνήσθητι Κύριε τοῦ περιεσ- 
 “ na ~ ᾽ 
 τῶτος λαοῦ καὶ τῶν Ot εὐλόγους 
 αἰτίας ἀπολειφθέντων καὶ ἐλέ- 
 σον αὐτοὺς καὶ ἡμᾶς κατὰ τὸ 
 πλῆθος TOY ἐλέογο COY* τὰ 
 TAMIEIA αὐτῶν ἔμππληοον πὰντὸς 
 2 π n ΝΣ 7 ae. , 
 ἀγαθοῦ, τὰς συζυγίας αὐτῶν ἐν 
 > +f Ni a2 7 4 
 εἰρήνῃ καὶ ὁμονοίᾳ διατήρησον" 
 τὰ νήπια ἔκθρεψον, τὴν νεότητα 
 παιδαγώγησον, τὸ γῆρας περι- 
 κράτησον' τούς ὀλιγοψύχογς 
 TAPAMYOHCON, τοὺς ἐσκορπισ- 
 μένους ἐπιογνάγδγε, τοὺς πε- 
 πλανημένους ἐπανάγαγε καὶ 
 σύναψον τῇ ἁγίᾳ σου καθολικῇ 
 ὶ ἀποστολικῇ ἐκκλησίᾳ, τοὺ 
 καὶ ἀπ ῇ ησίᾳ, τοὺς 
 ὀχλογμένογο ὑπὸ πνεγμάτων 
 AKABAPTON ἐλευθέρωσον. τοῖς 
 ᾽΄ - a « 
 πλέουσι σύμπλευσον, τοῖς ὁδοι- 
 ποροῦσι συνόδευσον: χηρῶν 
 la bd “ ς , 
 πρόστηθι, ὀρφανῶν ὑπεράσπι- 
 gal’ αἰχμαλώτους ῥῦσαι, vo- 
 σοῦντας ἴασαι, τῶν ἐν βήμασι 
 δι. ΄ ΟΣ» ΄ 
 καὶ ἐν μετάλλοις καὶ ἐξορίαις 
 Ἃ A 7 ‘ , 
 καὶ πικραῖς δουλείαις καὶ πάσῃ 
 θλίψει καὶ ἀνάγκῃ καὶ περι- 
 στάσει ὄντων μνημόνευσον ὁ 
 Θεὸς καὶ πάντων τῶν δεομένων 
 
 τῆς μεγάλης σου εὐσπλαγχνίας 
 
 5. Chrysostom 
 
The Byzantine Liturgy of the Ninth Century 335 
 
 5. Basil 
 A “- > 7 « “ A 
 Kal τῶν ἀγαπώντων ἡμᾶς Kal 
 τῶν μισούντων καὶ τῶν ἐντειλα- 
 7 « “ “-“ 3 7 a 
 μένων ἡμῖν τοῖς ἀναξίοις εὔχεσ- 
 θαι ὑπὲρ αὐτῶν 
 Καὶ παντὸς τοῦ λαοῦ σου 
 μνήσθητι Κύριε ὁ θεὸς ἡμῶν 
 Ν ᾽ \ iD vy Ν 
 καὶ ἐπὶ πάντας ἔκχεον τὸ 
 πλούσιόν σου ἔλεος καὶ πᾶσι 
 παρέχων τὰ πρὸς σωτηρίαν 
 αἰτήματα: καὶ ὧν ἡμεῖς οὐκ 
 2 7 2. a3) μὴ 
 ἐμνημονεύσαμεν δι᾽ ἄγνοιαν ἢ 
 λήθην ἢ πλῆθος ὀνομάτων 
 AEN , « QQ £ 
 αὑτὸς μνημόνευσον ὁ Θεὸς ὁ 
 εἰδὼς ἑκάστου τὴν ἡλικίαν 
 Ν ἧς. » £ ION 
 καὶ THY προσηγορίαν, ὁ εἰδὼς 
 “ Bb] 7 Ν 
 ἕκαστον ἐκ κοιλίας μητρὸς 
 αὐτοῦ: σὺ γὰρ εἶ Κύριε ἡ 
 βοήθεια τῶν ἀβοηθήτων, ἡ 
 ; XN “ 3 U e 
 ἐλπὶς τῶν ATTHATTICMENWN, ὁ 
 τῶν χειμαζομένων σωτήρ, ὁ 
 τῶν πλεόντων λιμήν, ὁ τῶν 
 νοσούντων ἰατρός" αὐτὸς τοῖς 
 A QA , ~ ες ION 
 πᾶσιν τὰ πάντα γενοῦ ὁ εἰδὼς 
 ἕκαστον καὶ τὸ αἴτημα αὐτοῦ, 
 οἶκον καὶ τὴν χρείαν αὐτοῦ. 
 Καὶ ῥῦσαι Κύριε τὴν ποίμ- 
 νην ταύτην καὶ πᾶσαν πόλιν 
 ᾿ ’’ b Ν ~ “ 
 καὶ χώραν ἀπὸ λιμοῦ λοιμοῦ 
 σεισμοῦ καταποντισμοῦ πυρὸς 
 “a Ne δ “ ᾽ 
 μαχαίρας καὶ ἐπιδρομῆς ἀλλο- 
 
 φύλων καὶ ἐμφυλίου πολέμου 
 
 S. Chrysostom 
 
 on 
 
 1o 
 
 20 
 
 25 
 Μνήσθητι Κύριε τῆς πόλεως 
 ἐν ἡ παροικοῦμεν καὶ πάσης 
 ’ \ , Ν ~ 
 πόλεως καὶ χώρας Kal τῶν 
 πίστει κατοικούντων ἐν αὐτοῖς 
 30 
 
oO 
 
 10 
 
 15 
 
 20 
 
 30 
 
 336 
 
 S. Basil 
 
 Ἔν πρώτοις μνήσθητι Κύριε 
 τοῦ πατρὸς καὶ ἐπισκόπου ἡμῶν 
 τοῦ δεῖνος ὃν χάρισαι ταῖς ἁγίαις 
 
 ᾽ va , Le ΤΣ ~ 
 σου ἐκκλησίαις ἐν εἰρήνῃ σῶον 
 ἔντιμον ὑγιῆ μακροημερεύοντα 
 ὀρθοτομοῦντὰ τὸν λόγον τῆς 
 σῆς AAHOEIAC 
 
 TA AINTYXA ΤΩΝ ZQNTQN 
 
 Μνήσθητι Κύριε πάσης ἐπι- 
 σκοπῆς ὀρθοδόξων τῶν ὀρθο- 
 το]μούντων τὸν λόγον τῆς σῆς 
 ἀληθείλδο 
 
 Μνήσθητι Κύριε κατὰ τὸ 
 πλῆθος τῶν οἰκτιρμῶν Coy καὶ 
 τῆς ἐμῆς ἀναξιότητος" συγ- 
 
 7 la ~ 7 
 X@pNnoov μοι πᾶν πλημμέλημα 
 ἑκούσιόν τε καὶ ἀκούσιον καὶ 
 
 Ν Ν Ν > Ἂν ς ΄ 
 μὴ διὰ τὰς ἐμὰς ἁμαρτίας 
 
 - Ἂς » “~ «ς 
 κωλύσῃς τὴν χάριν τοῦ ἁγίου 
 σου πνεύματος ἀπὸ τῶν προ- 
 Ἕ 7 
 κειμένων δώρων 
 
 Μνήσθητι Κύριε τοῦ πρεσ- 
 βυτερίου, τῆς ἐν Χριστῷ δια- 
 κονίας καὶ παντὸς ἱερατικοῦ 
 τάγματος καὶ μηδένα ἡμῶν 
 καταισχύνῃς τῶν κγκλούντων 
 τὸ ἅγιόν coy θγοιδοτήριον 
 
 ᾽Επίοκεψδι ἡμᾶς ἐν τῆ ypHe- 
 τότητί coy Κύριε, ἐπιφάνηθι 
 
 ἡμῖν τοῖς πλουσίοις σου οἰκτιρ- 
 
 Lhe Byzantine Rite 
 
 8. Chrysostom 
 ἐκφω. 
 2 
 Ev πρώτοις μνήσθητι Κύριε 
 τοῦ ἀρχιεπισκόπου ἡ μῶν τοῦδε 
 Μνήσθητι Κύριε πλεόντων 
 ὁδοιπορούντων νοσούντων καμ- 
 , >’ 7 QA ΄σ 
 νόντων αἰχμαλώτων καὶ τῆς 
 σωτηρίας αὐτῶν 
 Μνήσθητι Κύριε τῶν καρπο- 
 4 Ν 4 
 φορούντων καὶ καλλιεργούντων 
 ἐν ταῖς ἁγίαις σου ἐκκλησίαις 
 καὶ μεμνημένων τῶν πενήτων 
 Nae oN ΄ € ~ Ἂν δ 7 
 καὶ ἐπὶ πάντας ἡμᾶς Ta ἐλξη 
 
 σου ἐξαπόστειλον 
 
The Byzantine Liturgy of the Ninth Century 337 
 
 S. Basil S. Chrysostom 
 fois’ εὐκράτους Kal ἐπωφελεῖς 
 τοὺς ἀέρας ἡμῖν χάρισαι, ὄμ- 
 βρους εἰρὴνικοὺς τῇ γῇ πρὸς 
 7 4 > , 
 καρποφορίαν δώρησαι, εὐλόγη- 
 CON τὸν CTEANON TOY ἐνιδυτοῦ 5 
 τῆς ypHcToTHTOc coy ὔύριε' 
 παῦσον τὰ σχίσματα τῶν ἐκ- 
 κλησιῶν, σβέσον τὰ φργᾶγμὰάτὰ 
 τῶν ἐθνῶν, τὰς τῶν αἱρέσεων 
 2 7 ? iA Io 
 ἐπαναστάσεις ταχέως κατά- 
 λυσον ἐν TH δγνάμει TOY ἁγίου 
 gov πνεύμάτος᾽ πάντας ἡμᾶς 
 πρόσδεξαι εἰς τὴν βασιλείαν 
 σου γίοὴγα φωτὸς Kal yloyc 
 ἡμέρας, ἀναδείξας ἡμῖν τὴν 15 
 σὴν εἰρήνην, Kal THY σὴν ἀγά- 
 mv χάρισαι ἡμῖν Κύριε ὁ θεὸς 
 ἡμῶν, πάντὰ γὰρ ἀπέλωκδο HMIN 
 ἐκφω. 
 
 Καὶ δὸς ἡμῖν én ἑνὶ οτόματι καὶ μιᾷ Kapdia δοξάζειν καὶ 20 
 > “ Ν ’ δ. Χ bg , ~ Ν 
 ἀνυμνεῖν τὸ πάντιμον καὶ μεγαλοπρεπὲς ὄνομά σου τοῦ Πατρὸς 
 
 Ν “ Can ἈΝ “ ς 7 A _ Ν SN ‘ 2 
 καὶ τοῦ Tiod καὶ τοῦ ἁγίου Πνεύματος viv (Kal ἀεὶ καὶ εἰς 
 τοὺς αἰῶνας τῶν αἰώνων) 
 
 ὃ λαός 
 >? fe 
 Api. 25 
 
 {THE BLESSING? 
 Ὁ ἱερεύς 
 Kai ἔοτὰι τὰ ἐλέη τοῦ μεγάλου θεοῦ Kal οωτῆρος ἡμῶν 
 "Inco? Χριοτοῦ μετὰ πάντων ὑμῶν 
 ὃ λαός 
 Καὶ μετὰ TOY πνεύμδτοο 
 coy 
 
10 
 
 20 
 
 30 
 
 8. Basil 
 
 The Byzantine Rite 
 
 S. Chrysostom 
 
 {THE LORD’S PRAYER) 
 
 Kal τοῦ διακόνου ποιοῦντος τὴν μέσην 
 εὐχήν 
 
 ἐπεύχεται 6 ἱερεύς 
 
 Ὃ θεὸς ἡμῶν ὁ θεὸς τοῦ 
 cwzein, σὺ ἡμᾶς δίδαξον εὐχα- 
 ριστεῖν σοι ἀξίως τῶν εὐεργε- 
 σιῶν σον ὧν ἐποίηοδο καὶ 
 ποιεῖς μεθ᾽ ἡμῶν. σὺ εἶ ὁ θεὸς 
 ἡμῶν ὁ προσδεξάμενος τὰ δῶρα 
 ταῦτα κἀθάριοον ἡμᾶς ἀπὸ 
 πὰάντὸς μολυγομοῦ CAPKOC καὶ 
 πνεύματος καὶ δίδαξον ἡμᾶς 
 ἐπιτελεῖν ἁγιωούνην ἐν φόβῳ 
 σου iva ἐν καθαρῷ τῷ Maptypiw 
 THC ογνειδήεεως ἡμῶν ὑποδε- 
 χόμενοι τὴν μερίδα τῶν ἁγιασ- 
 μάτων σου ἑνωθῶμεν τῷ ἁγίῳ 
 σώματι καὶ αἵματι τοῦ χριστοῦ 
 σου καὶ ὑποδεξάμενοι αὐτὰ 
 ἀξίως σχῶμεν τὸν Χριοτὸν κὰ- 
 TOIKOYNTA ἐν TAIC KAPAIAIC ἡμῶν 
 Kal γενώμεθα Nadc τοῦ Arloy 
 σου TINEYMATOC. Nal ὁ θεὸς 
 ἡμῶν καὶ μηδένα ἡμῶν ἔνοχον 
 ποιήσῃς τῶν φρικτῶν σου τού- 
 των καὶ ἐπουρανίων μυστηρίων 
 
 μηδὲ Δεθενῆ ψυχῇ καὶ σώματι 
 
 Ὁ διάκονος 
 
 Πάντων τῶν ἁγίων {μνημονεύ- 
 σαντες ἔτι καὶ ἔτι ἐν 
 
 εἰρήνῃ κτλ) 
 
 ὃ ἱερεὺς μυστικῶς 
 
 Σοὶ παρακατατιθέμεθα τὴν 
 ζωὴν ἡμῶν ἅπασαν καὶ τὴν 
 ἐλπίδα δέσποτα φιλάνθρωπε 
 καὶ παρακαλοῦμέν σε καὶ δεό- 
 μεθα καὶ ἱκετεύομεν καταξίω- 
 σον ἡμᾶς μεταλαβεῖν τῶν 
 ἐπουρανίων σου καὶ φρικτῶν 
 μυστηρίων ταύτης τῆς ἱερᾶς καὶ 
 πνευματικῆς τραπέζης μετὰ 
 καθαροῦ συνειδότος εἰς ἄφεσιν 
 
 ἁμαρτιῶν εἰς συνχώρησιν πλημ- 
 
 μελημάτων, εἰς Πνεύματος ἁγί- 
 
 U ᾽ Py 
 OY KOINWNIAN, εἰς βασιλείας 
 οὐρανῶν κληρονομίαν, εἰς παρ- 
 ρησίαν τὴν πρὸς σέ, μὴ εἷς 
 
 κρίμὰ μηδὲ εἰς κατάκριμα 
 
The Byzantine Liturgy of the Ninth Century 339 
 
 S. Basil S. Chrysostom 
 
 2 a? ' Σ ΄“ 
 εκ τοῦ ANAZIWC αὐτῶν μεταλαμ- 
 βάνειν ἀλλὰ δὸς ἡμῖν μέχρι 
 τῆς ἐσχάτης ἡμῶν ἀναπνοῆς 
 ἀξίως ὑποδέχεσθαι τὴν ἐλπίδα 
 
 = c 4) J 2 7 
 τῶν ἁγιασμάτων σου εἰς ἐφόδιον 
 
 ~ > »,Ἅ 3 δ 7 
 
 ζωῆς αἰωνίου, εἰς ἀπολογίαν 
 
 , 7 A , Ν a 
 εὐπρόσδεκτον τὴν ἐπὶ TOY φο- 
 βεροῦ BHmatoc τοῦ χριοτοῦ σου 
 ὅπως ἂν καὶ ἡμεῖς μετὰ πάντων 
 
 ΄ an > 
 τῶν ἁγίων τῶν ἀπ᾿ αἰώνων σοι 
 εὐαρεστησάντων γενώμεθα μέτ- 
 οχοι τῶν αἰωνίων σου ἀγαθῶν 
 ὧν HTOIMACAC τοῖς AFATIOCIN σε 
 
 Κύριε 
 
 6 διάκονος 
 ᾿Αντιλαβοῦ {σῶσον ἐλέησον 
 KTA) 
 Τὴν ἡμέραν πᾶσαν (KT) 
 ἐκφω. ὃ ἱερεύς 
 καὶ καταξίωσον ἡμᾶς δέσποτα μετὰ TAppHCiac ἀκατακρίτως 
 τολμᾶν ἐπικαλεῖοθαι σε τὸν ἐπουράνιον θεὸν Πατέρα καὶ 
 λέγειν 
 ὃ λαὸς τό ὃ λαός 
 Πάτερ ἡμῶν {ὁ ἐν τοῖς οὐρὰνοῖο, ἁγιδοθήτω τὸ ὄνομά coy, 
 ἐλθέτω ἡ BaciAelA COY, γενηθήτω τὸ θέλημά COY ὡς ἐν οὐρανῷ 
 Kal ἐπὶ τῆς γῆς: τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν οήμερον 
 KAl ἄφες ἡμῖν τὰ ὀφειλήματὰ ἡμῶν GC Kal ἡμεῖς ἀφίεμεν τοῖς 
 ὀφειλέταις ἡμῶν KAl μὴ εἰςενέγκης HMAC εἰς πειρδομὸν ἀλλὰ 
 ῥδῦοδι HMAC ἀπὸ TOY ΠΟΝΗΡΟΥ͂ 
 ὃ ἱερεὺς ἐκφω. 
 ὅτι coy ἔςτιν ἡ BaciAeia KAI ἡ δύναμις Kal ἡ δόξὰ τοῦ Πατρὸς 
 1h, 2 
 
 10 
 
 20 
 
 “0 
 
 30 
 
σι 
 
 10 
 
 20 
 
 340 
 
 S. Basil 
 
 The Byzantine Rite 
 
 S. Chrysostom 
 
 a ~ “ ~ Ν Ν Ν 
 (καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος νῦν καὶ ἀεὶ καὶ εἰς 
 
 TOYC AIMNAC τῶν αἰώνων) 
 
 ὃ λαός 
 
 ᾿Αμήν. 
 
 (ΤΗΕ 
 
 Καὶ μετὰ τὸ ᾿Αμὴν λέγει ὃ ἱερεύς 
 
 INCLINATION > 
 
 Ὁ ἱερεύς 
 
 Εἰρήνη πᾶσιν 
 
 (ὃ λαός 
 
 μὴ “Ὁ 4 ~ 
 Kai τῷ πνεύματι aod) 
 
 Kai τοῦ διακόνου λέγοντος 
 
 ε , 
 ὃ διάκονος 
 
 Τὰς κεφαλὰς ἡμῶν {τῷ Κυρίῳ κλίνωμεν) 
 
 ἐπεύχεται ὃ ἱερεύς 
 
 Δέσποτα Κύριε ὁ mathp τῶν 
 οἰκτιρμῶν καὶ θεὸς πάσης πὰρὰ- 
 
 , Ἁ € vA 
 KAHCEWC TOUS ὑποκεκλικότας 
 σοι Tas ἑαυτῶν κεφαλὰς εὐ- 
 λόγησον ἁγίασον φρούρησον 
 ὀχύρωσον ἐνδυνάμωσον, ἀπὸ 
 TIANTOC ἔργου πονηροῦ ἀπόστη- 
 Ἁ 3: > ΄“΄ 
 δὲ ἔργῳ ἀγδθῷ 
 
 σον, πὰντὶ 
 
 ) 
 
 4 ‘ ᾽’ > 
 σύναψον καὶ καταξίωσον ἀκατα- 
 κρίτως μετασχεῖν τῶν ἀχράν- 
 
 Tov τούτων καὶ ζ(ζωοποιῶν 
 
 μυστηρίων εἰς ἄφεοιν ἁμὰρ- 
 
 TION, εἰἰ Πνεύμδάτος ἁγίου 
 
 κοινῶν ἂν 
 
 ὃ ἱερεὺς μυστικῶς 
 
 Εὐχαριστοῦμέν σοι Βδοειλεῦ 
 AOpaTe ὁ τῇ ἀμετρήτῳ σου 
 δυνάμει δημιουργήσας τὰ πάντα 
 καὶ τῷ πλήθει τοῦ ἐλέους σου 
 ἐξ οὐκ ὄντων εἶς τὸ EINAl παρα- 
 γαγὼν τὰ σύμπαντα αὐτὸς 
 δέσποτα οὐρανόθεν ἔφιδε ἐπὶ 
 τοὺς κεκλικότας σοι τὰς ἑαυτῶν 
 κεφαλάς: οὐ γὰρ ἔκλιναν σαρκὶ 
 
 Ν 2 > Ν Ν “ ΄“ 
 καὶ αἵματι ἀλλὰ σοὶ τῷ φοβερῷ 
 Θεῷ" σὺ οὖν δέσποτα τὰ προ- 
 κείμενα πᾶσιν ἡμῖν εἰς ἀγαθὸν 
 ᾽ 4 Ν Ν € 7 
 ἐξομάλισον κατὰ τὴν ἑκάστου 
 QZ 7 τ “- 7 
 ἰδίαν χρείαν: τοῖς πλέουσιν 
 σύμπλευσον, τοῖς ὁδοιποροῦσιν 
 cuvddevoov" τοὺς νοσοῦντας 
 » Ἐν bs ~ aA Ν 
 ἴασαι ὁ ἰατρὸς τῶν ψυχῶν καὶ 
 
 τῶν σωμάτων ἡμῶν 
 
The Byzantine Liturgy of the Ninth Century 341 
 
 S. Basil S. Chrysostom 
 ἐκφω. 
 χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ {μονογενοῦς σου υἱοῦ 
 “ 
 μεθ᾽ οὗ εὐλογητὸς εἶ σὺν τῷ παναγίῳ Kal ἀγαθῷ καὶ ζωοποιῷ 
 c t « 
 
 “ > A “ 
 σου πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων). 
 
 σι 
 
 {THE MANUAL ACTS) 
 
 Εὐχὴ τῆς ὑψώσεως τοῦ ἄρτου Ὁ ἱερεύς 
 
 TIpdcyec Κύριε ᾿Ιησοῦ Χριστὲ ὁ θεὸς ἡμῶν ἐξ ἁγίου Katoikn- 
 
 ' \ 2 ἣν > \ ς 7 ς a c > a ‘ 
 THPloy Coy Kal ἐλθὲ εἰς TO ἁγιάσαι ἡμᾶς ὁ ἄνω τῷ Πατρὶ 
 
 7 \ ory toon ᾽ la Dea Ν 
 
 συνκαθεζόμενος καὶ ὧδε ἡμῖν ἀοράτως ὃ παρών: καὶ κατ- 
 
 7 a a n \ “ € - Ν 3) oe “ 
 αξίωσον ἃ τῇ KpaTaid coy χειρὶ μεταδοῦναι ἡμῖν καὶ δι᾽ ἡμῶν το 
 
 παντὶ τῷ λαῷ σου 
 
 καὶ μετὰ τὸ εἰπεῖν τὸν διάκονον ὃ διάκονος 
 4 
 Πρόσχωμεν 
 ὃ ἱερεὺς ὑψοῖ τὸν ἅγιον ἄρτον καὶ λέγει ὃ ἱερεύς 
 τὰ ae (5. ς ,΄ b 
 a ἁγια τοῖς ἁγίοις 15 
 
 καὶ μετὰ τὸ εἰπεῖν τὸν λαὸν τό 
 Εἷς ἅγιος, εἷς κύριος ᾿Ιηοοῦς Χριοτὸς 
 εἰς δόξαν Θεοῦ Πατρός 
 λαμβάνει ἐκ τοῦ ἁγίου σώματος μερίδας καὶ βάλλει εἰς τὰ ἅγια ποτήρια καὶ λέγει 
 Εἰς πλήρωμα Πνεύματος ἁγίου 20 
 
 [οὐ χρὴ ἄνευ θερμοῦ λειτουργῆσαι πρεσβύτερον εἰ μὴ κατὰ πολλὴν περίστασιν 
 καὶ εἰ οὐδαμῶς εὑρίσκεται θερμόν]. 
 
 (THE COMMUNION ) 
 5[ ἐκφώνησις τῆς μεταλήψεως 
 Λλετὰ φόβου Θεοῦ καὶ πίοτεως Kai ἀγάπης {προσέλθετε} )]) 415 
 3 [ψάλλεται τὸ KOINQNIKON | 
 5TH ΜΕΤΑΛΗΨΙΣ. 
 Μετὰ τὴν μετάληψιν 
 Σῶοον ὁ Θεὸς τὸν λδόν Coy (Kal εὐλόγησον τὴν KAHPONOMIAN COY ) 
 καὶ ἐπιχαράττει τὸ θεῖον σημεῖον τοῦ τιμίου σταυροῦ]. 30 
 
 ἃ συνών" καταξίωσον Chrys. b +6 λαὸς Εἷς ἅγιος Chrys. 
 
10 
 
 15 
 
 20 
 
 25 
 
 30 
 
 342 The Byzantine Rite 
 
 5. Basil 
 
 2[Μετὰ τὸ μεταλαβεῖν πάντας τῶν ἁγίων μυστηρίων ἐν τῷ μέλλειν τοὺς κληρι- 
 
 κοὺς ἐπὶ τὸ σκευοφυλάκιον ἀποκαθιστᾷν τὰ τίμια ῥιπίδια δισκάρια καὶ ποτήρια 
 
 καὶ ἄλλα ἱερὰ σκεύη, μετὰ τὸ ἐκ τῶν παρατραπεζίων (peta) τὴν διάδοσιν 
 
 ἀποτεθῆναι πάντα εἰς τὴν ἁγίαν τράπεζαν καὶ ψαλθῆναι τὸν τελευταῖον στίχον 
 τοῦ κοινωνικοῦ, λέγεται καὶ τοῦτο τὸ τροπάριον 
 
 S. Chrysostom 
 
 Πληρωθήτω τὸ οτόμὰ ἡμῶν ainécewc Κύριε ὅπως ANYMNHCW- 
 MEN THN AOZAN Coy ὅτι ἠξίωσας ἡμᾶς τῶν ἁγίων σου μετασχεῖν 
 4 - - « ~ d cal “~ e “~ a \ c ' 
 μυστηρίων: τήρησον ἡμᾶς ἐν τῷ σῷ ἁγιασμῷ ὅλην THN HMEPAN 
 ἀλληλούϊα] 
 ἀποκαθίστασις τῶν δώρων ἐν τῇ πρόθεσει καὶ αἱ κλείσεις τῶν θείων 
 πυλῶν]. 
 
 μελετῶντας τὴν δικαιοσύνην coy, 
 
 3 [καὶ ἣ 
 
 (THANKSGIVING) 
 
 Kai μετὰ τὸ πάντας μεταλαβεῖν λέγοντος τοῦ διακόνου τὴν εὐχήν 
 (᾽ Ορθοὶ μεταλαβόντες κτλ) 
 
 er ie Si 
 ἐπεύχεται O LEpEeusS® 
 
 Εὐχὰριοτοῦμέν cor Κύριε ὁ 
 θεὸς ἡμῶν ἐπὶ τῇ μεταλήψει 
 “ « 7 ᾽ tA ᾽ 7A 
 τῶν ἁγίων ἀχράντων ἀθανά- 
 των καὶ ἐπουρανίων σου μυστη- 
 ΄ ΗΝ Ψ ΄“ ie! ’ 
 plov ὧν ἔδωκας ἡμῖν ἐπὶ εὐερ- 
 γεσίᾳ καὶ ἁγιασμῷ καὶ ἰάσει 
 τῶν ψυχῶν καὶ τῶν σωμάτων" 
 
 > QA 7 ~ « 4 
 αὐτὸς δέσποτα τῶν ἁπάντων 
 3, 4 € a \ 
 δὸς γενέσθαι ἡμῖν τὴν KOINW- 
 NIAN τοῦ ἁγίου cwmaToc καὶ 
 aimatoc τοῦ ὑυριοτοῦ σοὺ εἰς 
 πίστιν ἀκαταίσχυντον, εἰς ἀγὰ- 
 THN ἀνυπόκριτον, εἰς πληομο- 
 NHN codiac, εἰς ἴασιν ψυχῆς 
 
 καὶ σώματος, εἰς ἀποτροπὴν 
 
 Εὐχαριστοῦμέν σοι δέσποτα 
 φιλάνθρωπε εὐεργέτα τῶν ψυ- 
 χῶν ἡμῶν ὁ καὶ τῇ παρούσῃ 
 ἡμέρᾳ καταξίωσας ἡμᾶς τῶν 
 ἐπουρανίων σου καὶ ἀθανάτων 
 μυστηρίων: ὀρθοτόμηςον ἡμῶν 
 
 \ cya a « A ᾽ a 
 THN OAON, σῶσον ἡμᾶς ἐν TO 
 
 , \ δῇ, 
 φόβῳ σου τοὺς πάντας, φρούρη- 
 σον ἡμῶν τὴν ζωήν, ἀσφάλισαι 
 « aS \ 4 > a 
 ἡμῶν τὰ διαβήματα, εὐχαῖς 
 
 ae 4 ~ «ς ’ > 4 
 καὶ ἱκεσίαις τῆς ἁγίας ἐνδόξου 
 δεσποίνης ἡμῶν θεοτόκου καὶ 
 ἀειπαρθένου Μαρίας καὶ πάν- 
 των τῶν ἁγίων σου τῶν ἀπ᾽ 
 
 »» 
 αἰώνων σοι εὐαρεστησάντων 
 
 * «μυστικῶς Chrys. 
 
The Byzantine Liturgy of the Ninth Century 343 
 
 S. Basil 
 Ν 2 7 ᾽ 7 
 παντὸς ἐναντίου, ELS περιποίη- 
 
 ~ “ ᾽ 
 σιν τῶν ἐντολῶν σου, εἰς ἀπο- 
 
 S. Chrysostom 
 
 λογίαν εὐπρόσδεκτον τὴν ἐπὶ 
 τοῦ φοβεροῦ βήματος τοῦ 
 χριστοῦ σου 5 
 ἐκφω. 
 
 e ‘ a) BG £ Ν ς los Ν \ ἈΝ , by la 
 ὅτι σὺ εἶ ὁ ἁγιασμὸς ἡμῶν καὶ σοὶ τὴν δόξαν ἀναπέμπομεν 
 a Ν bs ~ tA Ν “A c 4 ’ “ Ἁ ee, 
 τῷ Πατρὶ καὶ τῷ Tid καὶ τῷ ἁγίῳ Πνεύματι viv καὶ ἀεὶ 
 καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. 
 
 {THE DISMISSAL) 10 
 
 Ὃ διάκονος 
 
 Εν εἰρήνῃ προέλθωμεν 
 
 Εὐχὴ ὀπισθάμβωνος 
 
 Κύριε ὁ θεὸς ἡμῶν cocon 
 τὸν AQON COY Kal εὐλόγηφον 
 THN KAHPONOMIAN Coy’ τὸ πλή- 
 ρωμα τῆς ἐκκλησίας σου ἐν 
 εἰρήνῃ διαφύλαξον: ἁγίασον 
 τοὺς ἀταπῶντδο τὴν εὐπρέπειὰν 
 τοῦ οἴ κοΥ οογ᾽ σὺ αὐτοὺς ἀντι- 
 δόξασον τῇ θεϊκῇ σου δυνάμει 
 καὶ μὴ ἐγκδτάλίπης ἡμᾶς ὁ 
 Θεὸς τοὺς ἐλπίζοντας ἐπί Cor’ 
 εἰρήνην τῷ κόσμῳ σου δώρησαι, 
 ταῖς ἐκκλησίαις σου, τοῖς 
 ἱερεῦσι, τοῖς βασιλεῦσιν ἡμῶν 
 καὶ παντὶ τῷ λαῷ σου ὅτι 
 ἅγιος ὁ νδός COY, BAYMACTOC ἐν 
 
 or Ν ΑἹ Ν , 
 AIKAIOCYNH, Kal σοὶ τὴν δόξαν 
 
 ὁ λαός 
 > 2 ͵ , 
 Εν ὀνόμδτι Κυρίογ. 
 Εὐχὴ ὀπισθάμβωνος τοῦ Χρυσοστόμου 15 
 Ποῖον αἶνον ἢ ποῖον ὕμνον 
 ἃ ’ ’ 4 3 A 
 ἢ ποίαν εὐχαριστίαν ἀμοιβὴν 
 ᾽ LA Ts ~ 
 ἀνταποδώσομέν σοι τῷ φιλαν- 
 7 FY ἐᾷ oa d ‘ 7 
 θρώπῳ θεῷ ἡμῶν ὅτι Kai θανά- 
 ᾽ὔ « ~ A 
 τῳ καταδεδικασμένοις ἡμῖν καὶ 20 
 ταῖς ἁμαρτίαις βεβυθισμένοις 
 ς 4: , ’ 3 4 Ν 
 ἡμῖν ἐλευθερίαν ἐδωρήσω καὶ 
 7 € ~ ~ ’ 7 
 μετέδωκας ἡμῖν τῆς ἀθανάτου 
 καὶ ἐπουρανίου τρυφῆς τοῦ 
 ἁγίου σώματος καὶ αἵματος τοῦ 25 
 a 7 Ν ie ΄ 
 χριστοῦ σου" διὸ δεόμεθά σου 
 ἀκατακρίτους ποίησον ἡμᾶς τε 
 καὶ τοὺς δούλους σου τοὺς δια- 
 κόνους" ἐν τιμῇ καὶ σεμνῇ πο- 
 7 ‘\ id ον va \ 
 λιτείᾳ σὺν ἡμῖν διατήρησον Kai 30 
 
 “ , 
 Tov περιεστῶτα λαόν" μετέχειν 
 
Io 
 
 18 
 
 20 
 
 344 
 
 5. Basil 
 ᾽ ie a \ \ 
 ἀναπέμπομεν τῷ Πατρὶ καὶ 
 “ tan λα, ian Ee 7 - 
 τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι 
 νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας 
 
 a a7 Ye Le 
 TOV αἰώνων, αμην. 
 
 The Byzantine Rite 
 
 S. Chrysostom 
 τῆς τοιαύτης μυστικῆς GoU 
 ’ z 7 
 τραπέζης καταξίωσον μέχρις 
 an ~ ᾽ 
 ἐσχάτης ἡμῶν ἀναπνοῆς εἰς 
 ἁγιασμὸν ψυχῆς καὶ σώματος, 
 εἰς τήρησιν τῶν σῶν ἐντολῶν, 
 ἵνα KATAZIOOGMEN καὶ τῆς ἐπου-: 
 ρανίου σου Bacidelac μετὰ 
 πάντων τῶν εὐαρεστησάντων 
 σοι: εὐχαῖς καὶ πρεσβείαις τῆς 
 παναγίας ἀχράντου θεοτόκου 
 Ν ᾽ νι κ΄ £ ‘ 
 καὶ ἀειπαρθένου Μαρίας καὶ 
 πάντων τῶν ἁγίων σου 
 ἐκφω. 
 ὅτι ἅγιος καὶ φιλάνθρωπος 
 \ ς 7 SS Ν Ἀ 
 θεὸς ὑπάρχεις καὶ σοὶ τὴν 
 va 3 2 ~ \ 
 δόξαν ἀναπέμπομεν τῷ Πατρὶ 
 (καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύ- 
 ματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς 
 
 2A A 7 ees 
 αἰῶνας τῶν αἰώνων. ἀμήν). 
 
 {IN THE SACRISTY> 
 
 Εὐχὴ τοῦ σκευοφυλακίου 
 
 » ‘ bs a > 
 Hyvora καὶ τετέλεσται ὅσον εἰς 
 
 A} c ,, , , σ΄ » 
 τὴν ἡμετέραν δύναμιν πάντα ἅπερ ἔθου 
 
 ἡμῖν τὰ τῆς ἀφθαρσίας μυστήρια" 
 
 25 ηὕραμεν τοῦ θανάτου σου τὴν μνήμην, 
 
 7 Ξ 
 εἴδαμεν τῆς ἀναστάσεώς σου τὸν τύπον, 
 ἐνεπλήσθημεν τῆς ἀκενώτου σου τρυφῆς, 
 ἀπηλαύσαμεν τῆς ἀτελευτήτου σου 
 
 A τ oes a s ΄ 
 ζωῆς ἧς καὶ ἐν τῷ μέλλοντι πάντας 
 
 ars ΄ , Ate A 
 30 ἡμᾶς τυχεῖν καταξίωσον Χριστὲ ὁ θεὸς 
 
 35 
 
 Pte oa , a 
 ἡμῶν" ὅτι πρέπει σοι πᾶσα εὐχαριστία 
 A a? , ‘ A ~ , 
 σὺν τῷ ἀνάρχῳ σουπατρὶ καὶ TO παναγίῳ 
 καὶ ἀγαθῷ καὶ ζωοποιῷ σου πνεύματι 
 ~ 7A ‘ lol a 
 νῦν καὶ det καὶ εἰς τοὺς αἰῶνας τῶν 
 
 Δ. 3 ΕἼΡ, 
 αἰώνων. apn. 
 
 Εὐχὴ εἰς τὸ καταστεῖλαι τὰ ἅγια δῶρα 
 
 Τὸ πλήρωμά τοῦ NOMOY καὶ τῶν προ- 
 -“ > A c , 4 ς A 
 φητῶν αὐτὸς ὑπάρχων Χριστὲ ὁ θεὸς 
 ἡμῶν πλήρωσον ἡμᾶς πλήρειο Πνεγύμὰ- 
 τος ἁγίου νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας 
 ἀμήν. 
 
 τῶν αἰώνων. 
 
2. ἘΠῚ ΠΕ RG 
 OF ΒΕ PVE S AN Glebe D 
 
 (IXTH CENTURY) 
 
 (PREPARATION OF THE CELEBRANT) 
 
 1[0Ὁ ἱερεὺς τὴν ἱερατικὴν ἐνδυόμενος στολήν, τὸ Τρισάγιον ὁλοκλήρως φθεγγό- 
 μενος καὶ τὸ τῆς ἡμέρας Τροπάριον σὺν τῷ “IAACOHTI μοι ὁ Θεὸς τῷ AMAPTMA® 
 ἐπιλέγων τρίτον καὶ τὴν εὐχὴν τοῦ θυμιάματος λέγων, ἐνώπιον τῆς θείας τραπέζης 
 
 ἐφίσταται 5 
 (ENARXIS AND PROTHESIS) 
 Καὶ σταυροειδῶς θυμιῶν ἐκφωνεῖ 
 > ΟἿ ε \ ¢€ lan “ NF XN , \ IA ~ 
 Εὐλογητὸς 6 θεὸς (ἡμῶν viv καὶ ἀεὶ Kal εἰς TOUS αἰῶνας τῶν 
 +7 > 7 
 αἰώνων. ἀμήν) 
 
 sae 
 
 A A > A. , e ν᾿ A > > , ~ 
 τὸ δὲ προφητικὸν ἐκεῖνο προοίμιον καὶ ὃ ἱερεὺς τὰς εὐχὰς ἐπιλέγει τοῦ τὸ 
 {Ψαλμὸς py’ Λυχνικοῦ. 
 
 Εὐλογεῖ ἡ yyyH moy TON 
 Ky pion) 
 παρὰ τῶν ἀδελφῶν κηρύττεται. 
 
 Τέλος δὲ κἀκείνων καὶ τούτων λαβόντων τὴν Συναπτὴν σὺν τῇ ἐκφωνήσει 15 
 
 ἐπιλέγει, 
 Καὶ ἑτοίμως ὃ ἀναγνώστης τὸν τῶν Ὃ θεῖος οὗτος μυσταγωγὸς τὸν v’ 
 ᾿Αναβαθμῶν κανόνα ἐνάρχεται (᾿ ἘΕλέηςόν με ὁ Oedc κἀτὰ TO μέγὰ 
 {ψΨαλμ. cxrr—cxxitt ἔλεός Coy) 
 Ψαλμ. cxxiv-cxxviit ἀνὰ στόμα διεξιὼν τὸν προηγιασθέντα 20 
 Ψαλμ. cxxtx—cxexiit). ἄρτον ἐν τῇ προθέσει διακοσμεῖ ἀνελ- 
 
 λιπῶς. 
 Εὐθὺς δὲ εἰς ἕν ἕκαστον ἀντίφωνον 
 
 τῶν ἀναβαθμῶν μικρὰν αἴτησιν ἐκφωνεῖ. 
 
246 The Byzantine Rite 
 
 (MASS OF THE CATECHUMENS) 
 
 {THE CENSING) 
 Τοῦ δέ ye Wadpod 
 (Κύριε &kékpaza πρός ce καὶ Ponti moy πρὸς Κύριον ExeKpaza ) 
 
 ~ a a “~ > a 
 δ παρὰ τοῦ ψάλτου ἠχουμένου τὸ ἱερατεῖον ὅλον σὺν τῷ ναῷ ἐπιθυμιᾷ. 
 
 <THE LITTLE ENTRANCE) 
 
 Kai τῶν Τροπαρίων ψαλλομένων pera τὴν Δύξαν ἣ Εἴσοδος χωρὶς τοῦ evayyeAtou 
 μετὰ Ouptarod J. 
 
 {THE LECTIONS) 
 10 TA ANATNQZMATA 
 
 I[kal τῶν ἀναγνωσμάτων ἀναγινωσκομένων ot ἀδελφοὶ ἐφιζάνουσι. 
 
 Μετὰ δὲ τὴν τούτων συμπλήρωσιν τό] 
 Κατεγθγνθήτω (ἡ προσεγχή MOY ὧς BYMIAMA ἐνώπιόν Coy, 
 ἔπδροιο τῶν χειρῶν MOY θγοίδ ECTTEPINH ) 
 
 it ε e 4 » A ~ la > ~ "9 ~ > » Ἂ [2 
 15 [ὃ ἱερεὺς dda μετὰ τῶν συνηνωμένων αὐτῷ στίχων, τῶν ἀδελφῶν τὸ yovu 
 κλινομένων ὃ καὶ ἐν ταῖς εὐχαῖς τοῦτο γίνεται]. 
 
 «THE PRAYERS) 
 
 To ΚΥΡΙΕ EAEHZON. 
 
 {THE DISMISSALS) 
 20 «Ev δὲ τῷ Λυχνικῷ μετὰ τὰ ἀναγνώσματα καὶ τὸ Κατευθυνθήτω καὶ τὸ Κύριε 
 ἐλέησον γίνεται εὐχὴ κατηχουμένων ἐπὶ τῶν προηγιασμένων 
 c \ ε \ ε a e 7 \ Ν. “ ς YP 
 
 O Θεὸς ὁ θεὸς ἡμῶν ὁ κτίστης καὶ δημιουργὸς τῶν ἁπάντων, 
 ὁ πᾶντὰς θέλων οωθεῖνδι καὶ εἶς ἐπίγνωςιν ἀληθείδο ἐλθεῖν, 
 ἐπίβλεψον ἐπὶ τοὺς δούλους σου τοὺς κατηχουμένους καὶ λύτρω- 
 25 σαι αὐτοὺς τῆς παλαιᾶς πλάνης καὶ τῆς μεθοδείας τοῦ ἀντικει- 
 
 7 Ἀ) ᾽’ ᾽ Ν ᾽ ἣν Ἂς X\ +7 
 μένου καὶ προσκάλεσαι αὐτοὺς εἰς τὴν ζωὴν τὴν αἰώνιον 
 
 7 be. > \ ‘ DS 7 Ν “ 
 φωτίζων αὐτῶν τὰς ψυχὰς καὶ τὰ σώματα καὶ συγκαταριθμῶν 
 
The Liturgy of the Presanctified 347 
 
 > A Lal n ’ > 2 ἃ \ » U ‘ Ὁ 
 αὐτοὺς τῇ λογικῇ σου ποίμνῃ ἐφ᾽ ἣν τὸ ONOMA COY τὸ ἅγιον 
 
 ἐπικέκλητδι 
 ἐκφω. 
 
 ἵνα καὶ αὐτοὶ σὺν ἡμῖν δοξάξζωσιν τὸ (πάντιμον καὶ μεγαλοπρεπὲς 
 ὄνομά σου τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος 5 
 νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. 
 Εὐχὴ εἰς τοὺς πρὸς τὸ ἅγιον φώτισμα εὐτρεπιζομένους 
 
 “Emidanon δέσποτα τὸ πρόσωπόν coy ἐπὶ τοὺς πρὸς τὸ ἅγιον 
 φώτισμα εὐτρεπιζομένους καὶ ἐπιποθοῦντας τὸν τῆς ἁμαρτίας 
 μολυσμὸν ἀποτινάξασθαι: καταύγασον αὐτῶν τὴν διάνοιαν, το 
 βεβαίωσον αὐτοὺς ἐν τῇ πίστει, στήριξον ἐν ἐλπίδι, τελείωσον 
 ἐν ἀγάπη, μέλη τίμια τοῦ χριοτοῦ σοὺ ἀνάδειξον τοῦ δόντος 
 EAYTON ἀντίλυτρον ὑπὲρ τῶν ψυχῶν ἡμῶν | 
 
 exo. 
 
 Se 
 
 er ἊΣ Ν € ἊΝ Ν Ἂ ‘ 7 > 2 
 ὅτι σὺ εἶ ὁ φωτισμὸς ἡμῶν καὶ col τὴν δόξαν ἀναπέμπομεν 15 
 
 (τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι νῦν καὶ ἀεὶ καὶ 
 
 ‘ 
 
 ᾽ \ IA A a7 
 εις TOUS αἰῶνας Τῶν αἰώνων). 
 
 (MASS OF THE FAITHFUL) 
 
 {THE PRAYERS OF THE FAITHFUL) 
 Εὐχὴ πιστῶν a’ 20 
 
 Ὃ Θεὸς ὁ mérac καὶ ainetoc ὁ τῷ ζωοποιῷ τοῦ χριστοῦ σου 
 θανάτῳ εἰς ἀφθαρσίαν ἡμᾶς ἐκ φθορᾶς μεταστήσας, σὺ πάσας 
 ἡμῶν τὰς αἰσθήσεις τῆς ἐνπαθοῦς νεκρώσεως ἐλευθέρωσον 
 ἀγαθὸν ταύταις ἡγεμόνα τὸν ἔνδοθεν λογισμὸν ἐπιστήσας" καὶ 
 ὀφθαλμὸς μὲν ἀμέτοχος ἔστω παντὸς πονηροῦ βλέμματος, ἀκοὴ 25 
 δὲ λόγοις ἀργοῖς ἀνεπίβατος, ἡ δὲ γλῶσσα καθαρευέτω ῥημάτων 
 ἀπρεπῶν᾽ ἅγνισον δὲ ἡμῶν καὶ τὰ χείλη τὰ αἰνοῦντά σε Κύριε, 
 τὰς δὲ χεῖρας ἡμῶν ποίησον τῶν μὲν φαύλων ἀπέχεσθαι πράξεων͵ 
 ἐνεργεῖν δὲ μόνα τὰ σοὶ εὐάρεστα, πάντα ἡμῶν τὰ μέλη καὶ 
 
 τὴν διάνοιαν τῇ σῇ κατασφαλιζόμενος χάριτι 30 
 
σι 
 
 Io 
 
 15 
 
 20 
 
 25 
 
 30 
 
 348 The Byzantine Rite 
 
 ἐκφω. 
 ὅτι πρέπει Col πᾶσα AGZA τιμὴ καὶ προσκύνησις (τῷ Πατρὶ καὶ 
 a tn \ “ ς ? - “- Ἂν SEN Ν > \ a 
 τῷ Tid καὶ τῷ ἁγίῳ Πνεύματι viv καὶ ἀεὶ Kal εἰς TOYC Ai@Nac 
 τῶν δἰώνων ). 
 Εὐχὴ πιστῶν β’ 
 
 Δέσποτα ἅγιε ὑπεράγαθε δυσωποῦμέν σε τὸν ἐν ἐλέει πλούσιον 
 ¢ 7, € a ~ ς “- Nee eye, « > 7 
 ἵλεων γενέσθαι ἡμῖν τοῖς ἁμαρτωλοῖς καὶ ἀξίους ἡμᾶς ποίησον 
 τῆς ὑποδοχῆς τοῦ μονογενοῦς σου υἱοῦ καὶ θεοῦ ἡμῶν τοῦ Bacidéwc 
 “ > ἣν 5 Ν, τὰ By ~ ios ‘ Ν 
 τῆς δόξης. ἰδοὺ γὰρ τὸ ἄχραντον αὐτοῦ σῶμα καὶ ζωοποιὸν 
 αἷμα κατὰ τὴν παροῦσαν ὥραν εἰσπορευόμενα τῇ μυστικῇ ταύτῃ 
 προτίθεοθλι μέλλει τρὰπέζη ὑπὸ πλήθογο ετράτιᾶς OYpANioy 
 > 7 γε vee Xx 4 > 2, « ~ 
 ἀοράτως Sopugopovpeva, ὧν τὴν μετάληψιν ἀκατάκριτον ἡμῖν 
 
 ᾽ a lo 
 δώρησαι iva δι αὐτῶν τὸ τῆς διανοίας ὄμμα καταυγαζόμενοι 
 γἷοὶ φωτὸς καὶ ἡμέρδο γενώμεθα 
 ἐκφω. 
 
 \ Ν \ σι “ ᾽ o ) x ᾿ ‘ an 
 κατὰ τὴν δωρεὰν τοῦ χριστοῦ σου μεθ᾽ οὗ εὐλογητὸς εἶ σὺν τῷ 
 παναγίῳ {καὶ ἀγαθῷ καὶ ζωοποιῷ σου πνεύματι νῦν καὶ ἀεὶ 
 
 of L γ « 4 μ 
 
 SN ᾽ \ IA “ Sea 
 Και €LS τους αἰῶνας TMV αἰώνων). 
 
 (THE GREAT ENTRANCE) 
 
 Ξ[Εὐθέως ἄρχεται 6 λαός Ξ[Εἰσάγεται τὰ προκείμενα δῶρα eis 
 Νῦν ai λγνάμεις τῶν OYPAN@N τὸ θυσιαστήριον ἀπὸ τοῦ σκευοφυ- 
 ‘ ee Ρ λακίου]. 
 σὺν ἡμῖν ἀοράτως λατρεύουσιν'" 
 ἰδοὺ γὰρ εἰσπορεύεται 0 BaciAeyc [Μετὰ τὴν τῶν θείων δώρων εἰσό- 
 
 = ' ISS eit Sevow ἑτοίμως αἱ θύραι κατακλείσκονται:" 
 
 THE ΔΌΖΗΟΣ τοῦ CUCIG. μυστιπ τυ σου ᾿ Fens 
 A ὃ δὲ ἱερεὺς τῷ ἀνωτάτῳ πέπλῳ, ὃ Kai 
 
 Ἁ ioe . 7 ε , a A 
 
 κὴ τετελειωμένη δορυφορεῖται ἀέρα οἶδεν ὃ λόγος καλεῖν, τὰ δῶρα 
 
 πίστει καὶ φόβῳ προσέλθωμεν ἐπικαλύπτει]. 
 
 7 ? lon ; ΄ 4 
 
 ἵνα μέτοχοι ζωῆς αἰωνίου γινώ- 
 
 μεθα. ἀλληλούϊα]. 
 
 (THE LORD’S PRAYER) 
 Kai μετὰ τὸ πληρωθῆναι Αἱ δυνάμεις τῶν οὐρανῶν ὃ ἱερεὺς ἐπεύχεται 
 
 id “ δ ΄ ‘ ᾽ 7 ΄ Ν ’ Ce c 
 O τῶν ἀρρήτων Kai ἀθεάτων μυστηρίων θεὸς παρ᾽ ᾧ οἱ 
 
The Liturgy of the Presanctified 349 
 
 \ = ' ‘ a , > , £ ‘ 7 
 OHCAYPO! THC COMIAC KAI THC TNWCEWC ATIOKPYO!, ὁ τὴν διακονίαν 
 ~ a ? > tf « oN Ν ᾿ € Lae 
 τῆς λειτουργίας ταύτης ἀποκαλύψας ἡμῖν Kal θέμενος ἡμᾶς 
 τοὺς ἁμαρτωλοὺς διὰ πολλήν σου φιλανθρωπίαν εἰς τὸ προοφέ- 
 PEIN σοι δῶρά τε KAl OYCIAC ὑπὲρ τῶν ἡμετέρων ἁμαρτημάτων καὶ 
 τῶν TOY AdOY APNOHMAT@N’ αὐτὸς λἀόρὰτε βΒδοιλεῦ ὁ ποιῶν 
 , \ > ' 3) , \ 2 ! ἘΝ >? 2 
 Μεγὰλὰ KA ANEZIYNIACTA ENAOZA TE Kal EZAICIA ὧν OYK ECTIN 
 ἀριθμός, ἔφιδε ἐφ᾽ ἡμᾶς τοὺς ἀναξίους δούλους σου τοὺς τῷ 
 
 « ΄ 4 7 ec “A lad - 
 ἁγίῳ τούτῳ θυσιαστηρίῳ ὡς τῷ χερουβικῷ σου παρισταμένους 
 > ᾽ - a “ 
 θρόνῳ ἐφ᾽ ᾧ ὁ μονογενής cov υἱὸς καὶ θεὸς ἡμῶν διὰ τῶν 
 προκειμένων φρικτῶν ἐπαναπαύεται μυστηρίων: ἃ καὶ πάσης ὃ" 
 
 ς ae Ν 
 
 Ν - oN 2 4 ᾽ ’, 
 ἡμᾶς καὶ τὸν πιστόν σου λαὸν ἐλευθερεύσας ἀκαθαρσίας 
 ς 7 7 « = A Ν Ν Ν 7 € a 
 ἁγίασον πάντων ἡμῶν Tas ψυχὰς καὶ τὰ σώματα ἁγιασμῷ 
 > 7 a 2 “ 7 > 7 v2 
 ἀναφαιρέτῳ iva ἐν καθαρῷ συνειδότι, ἀνεπαισχύντῳ προσώπῳ, 
 
 , 7 ~ 7 7 ’ ς 
 πεφωτισμένῃ καρδίᾳ τῶν θείων τούτων μεταλαμβάνοντες ἁγιασ- 
 4 Nie 2 > “ ’ « ~ ΕῚ a ~ ““ 
 μάτων καὶ ὑπ᾽ αὐτῶν ζωοποιούμενοι ἑνωθῶμεν αὐτῷ τῷ χριστῷ 
 σου τῷ ἀληθινῷ ἡμῶν θεῷ τῷ εἰπόντι “O τρώγων MOY THN 
 ἐ 7 c UT « L P Mi 
 CAPKA καὶ πίνων MOY TO AIMA EN ἐμοὶ μένει κἀγὼ EN δύτῷ: ὅπως 
 ἐνοικοῦντος EN ἡμῖν KAI ἐμπεριπάτοῦντος τοῦ λόγου σον Κύριε 
 γενώμεθα Nadc τοῦ ἁγιογ καὶ προσκυνητοῦ σου TINEYMAaTOC λελυ- 
 ? 7 lon ? 2 7 δὴ Δ, δ A 
 τρωμένοι πάσης διαβολικῆς μεθοδείας ἐν πράξει ἢ λόγῳ ἢ κατὰ 
 διάνοιαν ἐνεργουμένης καὶ τύχωμεν τῶν ἐπηγγελμένων ἀγα- 
 θῶν πᾶσιν τοῖς ἁγίοις τοῖς ἀπ᾽ αἰῶνός σοι εὐαρεστήσασιν 
 ἐκφω. 
 \ 7 € ~ ᾽’ὔ \ ͵ ᾽ 7 
 καὶ καταξίωσον ἡμᾶς δέσποτα {μετὰ πὰρρηοίὰς ἀκατακρίτως 
 τολμᾶν ἐπικάλεῖοθλί σε τὸν ἐπουράνιον Θεὸν Πατέρα καὶ 
 
 λέγειν) 
 
 ὃ λαός 
 Πάτερ ἡμῶν (6 ἐν τοῖς οὐρὰνοῖο, ἁγιλοθήτω τὸ ὀνομά coy, 
 ἐλθέτω ἡ BACIAEIA COY, γενηθήτω τὸ θέλημά COY WC ἐν οὐρανῷ 
 KAl ἐπὶ THC γῆς τὸν ἄρτον ἡμῶν TON ἐπιούοιον δὸς ἡμῖν 
 CHMEPON Kal ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν ὧς Kal ἡμεῖς 
 
 2 MS. σκεπάσῃς. 
 
 10 
 
 20 
 
 25 
 
 30 
 
350 The Byzantine Rite 
 
 ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν Kal μὴ εἰςενέγκης HMAC εἰς 
 TIEIPACMON ἀλλὰ ῥῦῆοδι HMAC ἀπὸ τοῦ πονηροῦ) 
 6 ἱερεὺς ἐκφω. 
 ὅτι CoY ἐστιν ἡ Βδοιλείὰ {κδὶ ἡ AYNAMIC καὶ ἡ δόξὰ τοῦ Πατρὸς 
 A ~ ca A ~ € 4 ᾽ ~ Ν > Δ Ν > 
 5 καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος viv καὶ ἀεὶ καὶ εἰς 
 τοὺς AIDNAC τῶν αἰώνων) 
 ὃ λαός 
 
 ᾿Αμήν. 
 
 {THE INCLINATION ) 
 
 fe) Ὁ ἱερεύς 
 Εἰρήνη πᾶσιν 
 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 
 ὃ διάκονος 
 15 Tas κεφαλὰς ἡμῶν {τῷ Κυρίῳ κλίνωμεν) 
 
 ὃ ἱερεὺς ἐπεύχεται 
 
 « \ ε ΄ > x ed eins ε in 
 O Θεὸς ὁ μόνος ἀγαθὸς καὶ εὔσπλαγχνος ὃ ἐν ὑψηλοῖς KATOI- 
 n ‘ \ ‘ 2 a SH + > Je Υ̓͂ 3... 
 κῶν καὶ τὰ τἀπεινὰ ἐφορῶν, ἔφιδε εὐσπλάγχνῳ ὄμματι ἐπὶ 
 ΄ Ἂς ΓΑ \ ’ὕ ἌΣ τς Ν »»"7 ΄ 
 πάντα τὸν λαόν σου καὶ φύλαξον αὐτὸν καὶ ἀξίωσον πάντας 
 20 ἡμᾶς ἀκατακρίτως μετασχεῖν τῶν ζωοποιῶν σου τούτων μυστη- 
 ’, é Ν \ Ν ς “ « ’ 3 2 } ve 
 plwv’ σοὶ yap Tas ἑαυτῶν ὑπεκλίναμεν κεφαλὰς ἀπεκδεχόμενοι 
 Ν Ν lal 7 " 
 τὸ παρὰ σοῦ πλούσιον ἐλεος 
 ἐκφω. 
 ’ Ἂν ’ ~ ἈΝ 4 lo “ 
 χάριτι καὶ οἰκτιρμοῖς καὶ φιλανθρωπίᾳ τοῦ μονογενοῦς σου 
 ον υἱ ῦ θ᾽ ΩΝ ἮΝ Χ 5 \ ca ΄ ἌΝ 10» θῶ \ 
 25 υἱοῦ μεθ οὗ εὐλογητὸς εἰ σὺν τῷ παναγίῳ Kal ἀγαθῷ καὶ 
 ζωοποιῷ σου πνεύματι νῦν {καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν 
 »», 
 αἰώνων) 
 ὃ λαός 
 
 ᾿Δμήν. 
 
The Liturgy of the Presanctified 251 
 
 (THE ELEVATION, CONSIGNATION AND COMMIXTURE) 
 Ὃ διάκονος 
 Πρόσχωμεν 
 
 1[ἐν δέ γε τῇ THs ὑψώσεως ὥρᾳ οὐ μέν τοι αἴρει τὸ πέπλον ἀλλ᾽ ἀπὸ κάτωθεν 
 τούτου τὸν ἄρτον ὑψῶν λέγει] ὃ ἱερεύς 
 
 σι 
 
 Τὰ προηγιασμένα ἅγια τοῖς ἁγίοις 
 ὃ λαός 
 Εἷς ἅγιος, εἷς κύριος ᾿Ιηςοῦς Χριοτὸς 
 (εἰς δόξαν Θεοῦ Πατρός) 
 
 1{εἶθ᾽ οὕτως ὁ ἀὴρ αἴρεται: ἔκ τε τῶν τοιούτων καὶ ἑτέρων ὑποδειγμάτων μυστικὴ 10 
 θυσία ἀνακηρύττεται καὶ ἄρτι τετελειωμένη ὡσαύτως καὶ προηγιασμένη τελετὴ ἔκ 
 τε THS ἐπιφοιτήσεως τοῦ σταυροῦ καὶ τοῦ ἁγίου αἵματος ἡνωμένη |. 
 
 {THE COMMUNION ) 
 Εὐχὴ μετὰ τὴν μετάληψιν 
 > nT lan lon a ed “ ἌΡ ΩΝ A 
 Εὐχαριστοῦμέν σοι TO σωτῆρι Tov ὅλων Θεῷ ἐπὶ πᾶσιν 15 
 = , ε ~ ᾽ - Ν ᾽ Ν an 4 ΄- iq 4 
 ois παρέσχου ἡμῖν ἀγαθοῖς Kal ἐπὶ τῇ μεταλήψει τοῦ ἁγίου 
 σώματος καὶ αἵματος τοῦ χριστοῦ σου καὶ δεόμεθά σου δέσποτα 
 , ͵ yh et eS ON δ D . , 
 φιλάνθρωπε φύλαξον ἡμᾶς ὑπὸ τὴν οκέπην τῶν TITEPYTWN COY 
 καὶ δὸς ἡμῖν μέχρι τῆς ἐσχάτης ἡμῶν ἀναπνοῆς ἐπαξίως 
 μετέχειν τῶν ἁγιασμάτων σου εἰς φωτισμὸν ψυχῆς καὶ σώ- 20 
 , - 2 ~ 7 
 ματος, εἰς βασιλείας οὐρανῶν κληρονομίαν 
 ἐκφω. 
 iy Ν τς ς Ν € EN Ν ‘ Ν ΄ ᾽ , 
 ὅτι σὺ εἶ ὁ ἁγιασμὸς ἡμῶν Kal σοὶ τὴν δόξαν ἀναπέμπομεν 
 ~ Ν Ν “ tA ‘ “ e ty 7 las \ deen \ 
 τῷ Πατρὶ καὶ τῷ Tid καὶ τῷ ἁγίῳ Πνεύματι viv καὶ ἀεὶ καὶ 
 
 ~ ~ ᾽ 
 εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν Ξ 
 
 on 
 
 1 x use aN 2 Net ἢ . ε , Ἀν “ 
 
 [μετὰ τὴν ἰδίαν μετάληψιν ταύτην ἐπιτελεῖ ὃ τὴν ἱερουργίαν ποιῶν: οὕτω 
 
 σοι κἀγὼ τέκνον ἐπιστάμενος προσφέρω καθώσπερ οὖν ἄρα καὶ τοὺς εἰς ἄκρον 
 ἐπισταμένους ἑώρακα. 
 
 Εἶτα ἣ ἐκφώνησις τῆς μεταλήψεως τῶν ἀδελφῶν προσκαλουμένων μεταλαβεῖν 
 
 Meta φόβου Θεοῦ καὶ πίοτεως καὶ ἀγάπης {προσέλθετε). 30 
 
352 The Byzantine Rite 
 
 Μετὰ τὴν τῶν ἀδελφῶν μετάληψιν λέγεται 
 Σῶοον ὁ Θεὸς τὸν λδόν coy (kal εὐλόγησον τὴν κληρονομίαν COY ) 
 καὶ ἐπιχαράττει τὸ θεῖον σημεῖον τοῦ τιμίου σταυροῦ. 
 Τὰ θεῖα δῶρα οὐδαμῶς ἐπὶ τῇ θείᾳ τραπέζῃ ὑποτίθεται ἀλλὰ ἑτοίμως ἣ ἀπο- 
 
 5 καθίστασις τῶν δώρων ἐν προθέσει καὶ αἱ κλείσεις τῶν θείων πυλῶν]. 
 5 P Ρ 
 
 {THE DISMISSAL) 
 
 Ὃ διάκονος 
 Ἔν εἰρήνη προέλθωμεν 
 PHNE 
 ὃ λαός 
 
 10 "En ὀνόματι Kypioy. 
 
 Εὐχὴ ὀπισθάμβωνος eis τὰ προηγιασμένα 
 
 , Δέσποτα ὁ Θεὸς ὁ παντοκράτωρ ὁ τὴν κτίσιν ἐν σοφίᾳ δη- 
 
 “4 « 4 Ἂς » La ’ Ν 30 7 
 μιουργήσας, ὁ διὰ τὴν ἀφατόν cov πρόνοιαν καὶ αὐθαιρέτῳ 
 βουλήσει ἀγαγὼν ἡμᾶς εἰς τὰς πανσέπτους ἡμέρας ταύτας πρὸς 
 Ν ~~ Ν bd "4 b 4 € A ~ 
 15 Καθαρισμὸν ψυχῶν, πρὸς ἐνκράτειαν ἀναστάσεως: ὁ διὰ τῶν 
 τεσσαράκοντα ἡμερῶν πλάκας χειρίσας τὰ θεοχάρακτα γράμ- 
 ματα Moon: παράσχου καὶ ἡμῖν δέσποτα ἀγαθὲ τὸν ἀγῶνα τὸν 
 KAAON ἀγωνίοδοθδι, τὸν δρόμον τῆς νηστείας EKTEAECAL, THN 
 
 ’ ᾽ ΄ a \ pres na ᾽ , ' 
 
 πίοτιν ἀδιαίρετον THptical, TAC κεφάλὰς τῶν ἀοράτων APAKONTON 
 
 4 ‘ ~ c 7 bd a ἌΡ 7 
 20 συνθλάσαι, νικηταὶ τῆς ἁμαρτίας "ἀναφανῆναι kal ἀκατακρίτως 
 φθάσαι τὴν ἁγίαν σου ἀνάστασιν" ὅτι ἅγιον ὑπάρχει TO ὄνομὰ 
 τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος νῦν (καὶ 
 
 Ν Ν 
 
 ᾽ > \ ΕΣ “ +37 3 4 
 ἀεὶ Kal εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν). 
 
 * MS. ἀναφανῶμεν. 
 
Fe elie! Lid ΚΟ ΘΕ. 5. ΟΠΒΎΒΘΘΘΤΟΜ 
 
 ACCORDING TO THE PRESENT USE 
 
 OF THE 
 
 ΘΕ ΕΚ ORTHODOX CHURCH 
 
 {THE PREPARATION OF THE MINISTERS) 
 
 Μέλλων ὃ ἱερεὺς τὴν θείαν ἐπιτελεῖν μυσταγωγίαν ὀφείλει προηγουμένως μὲν 
 κατηλλαγμένος εἶναι μετὰ πάντων καὶ μὴ ἔχειν τι κατά τινος καὶ τὴν καρδίαν δὲ 
 ὅση δύναμις ἀπὸ πονηρῶν τηρῆσαι λογισμῶν ἐγκρατεύεσθαί τε μικρὸν ἀφ᾽ ἑσπέρας 
 
 καὶ ἐγρηγορηκὼς διάγειν μέχρι τοῦ τῆς ἱερουργίας καιροῦ. 5 
 Τούτου δὲ ἐπιστάντος μετὰ τὸ ποιῆσαι τὴν συνήθη τῷ προεστῶτι μετάνοιαν 
 εἰσέρχεται ἐν τῷ ναῷ καὶ συνάμα τῷ διακόνῳ ποιοῦσι προσκυνήματα τρία 
 εἶτα λέγει ὃ διάκονος 
 Εὐλόγησον δέσποτα 
 καὶ ποιήσαντος τοῦ ἱερέως εὐλογητόν 10 
 Εὐλογητὸς ὁ θεὸς ἡμῶν πάντοτε νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν 
 ἄρχεται λέγειν ὃ διάκονος τό 
 
 Βασιλεῦ οὐράνιε παράκλητε τὸ πνεῦμὰ THC ἀληθείδο, 6 πανταχοῦ παρὼν καὶ 
 τὰ πάντα πληρῶν, ὁ θησαυρὸς τῶν ἀγαθῶν καὶ ζωῆς χορηγός, ἐλθὲ καὶ σκήνωσον 
 ἐν ἡμῖν καὶ καθάρισον ἡμᾶς ἀπὸ πάσης κηλῖδος καὶ σῶσον ἀγαθὲ τὰς ψυχὰς 15 
 een 
 OY “ ς , [2 > , o > , > ΄ € a 
 
 Aytos ὁ Θεύς, ἅγιος ἰσχυρός, ἅγιος ἀθάνατος ἐλέησον ἡμᾶς 
 τρίς 
 Δόξα. Καὶ νῦν 
 
 Παναγία τριὰς ἐλέησον ἡμᾶς" Κύριε ἱλάσθητι Talc ἁμάρτίδιο ἡμῶν" δέσποτα 20 
 συγχώρησον τὰς ἀνομίας ἡμῖν ἅγιε ἐπίσκεψαι καὶ ἴασαι τὰς ἀσθενείας ἡμῶν 
 ἕνεκεν τοῦ ONGMATOC COY 
 
 Κύριε ἐλέησον, Κύριε ἐλέησον, Κύριε ἐλέησον 
 Πάτερ ἡμῶν 
 Aya: 
 
σι 
 
 10 
 
 15 
 
 20 
 
 25 
 
 30 
 
 35 
 
 354 The Byzantine Rite 
 
 peta δὲ τὸ Πάτερ ἡμῶν ὃ ἱερεύς 
 ὅτι οΟΥ̓͂ἐοτιν H ΒΔοιλεῖὰ Kai ἡ AYNAMIC Kal ἡ δόξὰ τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ 
 τοῦ ἁγίου Πνεύματος νῦν καὶ ἀεὶ καὶ εἰο TOYC AIMNAC τῶν αἰώνων. ἀμήν 
 εἶτα λέγουσι τό 
 "Ede i” “ Ko λέ ς σὰ , ‘A > λ ΄ > - , 
 έησον ἡμᾶς, Κύριε ἐλέησον ἡμᾶς" πάσης yap ἀπολογίας ἀποροῦντες ταύτην 
 σοι τὴν ἱκεσίαν ὡς δεσπότῃ οἱ ἁμαρτωλοὶ προσφέρομεν" ἐλέησον ἡμᾶς 
 , ν Ν en ‘ c , ’ 
 Δόξα Πατρὶ καὶ Ὑἱῷ καὶ ἁγίῳ Πνεύματι 
 Κύριε ἐλέησον ἡμᾶς, ἐπὶ σοὶ γὰρ πεποίθαμεν" mi ὀργιοθῆς ἡμῖν οφόλρὰ MHAE 
 “ a > a ε΄. ὦ > Wen Neen ¢ »᾿ ‘ y 
 MNHCOHC τῶν ἀνομιῶν ἡμῶν ἀλλ᾽ ἐπίβλεψον Kal νῦν ὡς εὔσπλαγχνος καὶ AyYTPWCal 
 A a a ε “ > n - 
 HMAC ἐκ τῶν ἐχθρῶν ἡμῶν σὺ γὰρ εἶ θεὸς ἡμῶν καὶ ἡμεῖς AAC Coy, πάντεο 
 Epra χειρῶν COY καὶ τὸ ὄνομα σου ἐπικεκλήμεθα 
 Καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν 
 Τῆς εὐσπλαγχνίας τὴν πύλην ἄνοιξον ἡμῖν εὐλογημένη OeordKe’ ἐλπίζοντες εἰς 
 Β ne > 
 σὲ μὴ ἀστοχήσαιμεν᾽ ῥυσθείημεν διὰ σοῦ τῶν περιστάσεων" σὺ yap εἶ ἡ σωτηρία 
 τοῦ γένους τῶν χριστιανῶν. 
 Ἔπειτα ἀπέρχονται εἰς τὴν εἰκόνα τοῦ Χριστοῦ λέγοντες 
 Τὴν ἄχραντον εἰκόνα σου προσκυνοῦμεν ἀγαθὲ αἰτούμενοι συγχώρησιν τῶν 
 , c ΄“ ‘ c fs U 4 > , ‘ > ~ > 
 πταισμάτων ἡμῶν Χριστὲ 6 Θεός, βουλήσει yap ηὐδόκησας σαρκὶ ἀνελθεῖν ἐν 
 τῷ σταυρῷ ἵνα ῥύσῃ ods ἔπλασας ἐκ τῆς δουλείας τοῦ ἐχθροῦ" ὅθεν εὐχαρίστως 
 βοῶμέν σοι χαρᾶς ἐπλήρωσας τὰ πάντα ὁ σωτὴρ ἡμῶν παραγενόμενος εἰς τὸ 
 σῶσαι τὸν κόσμον 
 εἶτα ἀσπάζονται καὶ τὴν εἰκόνα τῆς θεοτόκου λέγοντες τὸ τροπάριον 
 Εὐσπλαγχνίας ὑπάρχουσα πηγὴ συμπαθείας ἀξίωσον ἡμᾶς θεοτόκε' βλέψον 
 εἰς λαὸν τὸν ἁμαρτήσαντα, δεῖξον ὡς ἀεὶ τὴν δυναστείαν σου εἰς σὲ γὰρ 
 > , ‘ ΄΄ ΄“ , ε ‘4 ε \ ε ~ > , > 
 ἐλπίζοντες τὸ Χαῖρε βοῶμέν σοι ὡς ποτὲ ὁ Ταβριὴλ ὁ τῶν ἀσωμάτων ἀρχι- 
 στράτηγος. 
 Εἶτα κλίνουσι τὴν κεφαλὴν καὶ λέγει ὁ ἱερεὺς ταύτην τὴν εὐχήν 
 Κύριε ἐξαπόοτειλον τὴν χεῖρά σου ἐξ ὕψογο κατοικητηρίου σου καὶ ἐνίσχυσόν 
 με εἰς τὴν προκειμένην διακονίαν σου ἵνα ἀκᾳτακρίτως παραστὰς τῷ φοβερῷ σου 
 βήματι τὴν ἀναίμακτον ἱερουργίαν ἐπιτελέσω" ὅτι COY ECTIN ἡ AYNAMIC καὶ ἡ λόξὰ 
 εἰς TOYC AIMNAC τῶν αἰώνων. ἀμήν. 
 (THE VESTING) 
 Ἔπειτα ποιοῦσι καὶ εἰς τοὺς χοροὺς προσκυνήματα ἀνὰ ἕν καὶ οὕτως 
 
 ἀπέρχονται εἰς τὸ Θυσιαστήριον λέγοντες τό 
 Εἰοελεύοομάι εἰο τὸν οἶκόν COY 
 (ἕως τέλους ψαλμ. ε΄) 
 ἐλθόντες δὲ εἰς τὸ ἱερατεῖον ποιοῦσι προσκυνήματα τρία ἔμπροσθεν τῆς ᾿Αγίας 
 Τραπέζης καὶ ἀσπάζονται τὸ ἅγιον εὐαγγέλιον καὶ τὴν ἁγίαν τράπεζαν. 
 
 Εἰ X , 2 ~ ν ε A ε , \ 4 ε ~ 4 
 ιτα αμβάνουσιν εν TALS χέερσιν αὐτῶν €KATEPOS TO στοιχάριον αὐτου καὶ 
 
 40 ποιοῦσι προσκυνήματα τρία πρὸς ἀνατολὰς λέγοντες καθ᾽ ἑαυτὸν ἑκάτερος τό 
 
 Ὃ Θεὸς ἱλάοσθητί MOI τῷ ἁμάρτωλῷ 
 
The Liturgy of St. Chrysostom ane 
 
 εἶτα προσέρχεται τῷ ἱερεῖ ὁ διάκονος κρατῶν ἐν τῇ δεξιᾷ χειρὶ τὸ στοιχάριον 
 σὺν τῷ ὠραρίῳ καὶ ὑποκλίνας τὴν ἑαυτοῦ κεφαλὴν λέγει 
 Εὐλόγησον δέσποτα τὸ στοιχάριον σὺν τῷ ὠραρίῳ 
 ὃ δὲ ἱερεὺς λέγει 
 
 Εὐλογητὸς ὁ θεὸς ἡμῶν πάντοτε νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. 
 ἀμὴν 
 
 εἶτα ὑποχωρεῖ καθ᾽ ἑαυτὸν 6 διάκονος εἰς ἕν μέρος τοῦ ἱερατείου καὶ ἐνδύεται 
 
 τὸ Στοιχάριον εὐχόμενος οὕτως 
 
 ᾿Αγἀλλιάρεται ἡ ψυχή Moy ἐπὶ τῷ Κγρίῳ᾽ ἐνέλγοε γὰρ με ἱμάτιον οωτηρίου 
 κἀὶ χιτῶνά εὐφροούνηο περιέβαλέ με, ὧς νγμφίῳ περιέθηκε μοι MITPAN Kai ὧς 
 νύμφην KATEKOCMHCE μὲ KOCM@ 
 
 καὶ τὸ μὲν Ὠράριον ἀσπασάμενος ἐπιτίθησι τῷ ἀριστερῷ ὥμῳ 
 τὰ δὲ Ἐπιμανίκια ἐπιθέμενος ταῖς χερσίν, ἐν μὲν τῇ δεξιᾷ λέγει 
 
 Ἢ δεξιὰ coy χεὶρ Κύριε δελόξδοται ἐν ἰοχύι, ἡ δεξιὰ coy χεὶρ Κύριε ἔθρδυοεν 
 
 ἐχθρούς Kai τῷ πλήθει τῆς AOZHC COY CYNETPIYAC TOYC YTENANTIOYC 
 ἐν δὲ τῇ ἀριστερᾷ λέγει 
 
 Αἱ χεῖρές coy ἐποίησάν me Kai ἔπλδοάν ME” CYNETICON ME κἀὶ μάθήοομδι TAC 
 ENTOAAC COY 
 
 εἶτα ἀπελθὼν ἐν τῇ προθέσει εὐτρεπίζει τὰ ἱερὰ τὸν μὲν ἅγιον Aickov τιθεὶς 
 ἐν τῷ μέρει τῷ ἀριστερῷ, τὸ δὲ Ποτήριον ἐν τῷ δεξιῷ καὶ τὰ ἄλλα σὺν 
 
 αὐτοῖς. 
 
 Καὶ ὃ ἱερεὺς δὲ οὕτως ἐνδύεται λαβὼν τὸ Στοιχάριον ἐν τῇ ἀριστερᾷ χειρὶ καὶ 
 προσκυνήσας τρίτον κατὰ ἀνατολὰς ὧς εἴρηται σφραγίζων αὐτὸ λέγει 
 Εὐλογητὸς ὁ θεὸς ἡμῶν πάντοτε νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν 
 εἶτα ἐνδύεται αὐτὸ λέγων 
 "᾿Αγἀλλιάρετδι ἢ Ψυχή MOY 
 ἕως τέλους ὡς ἀνωτέρω 
 εἶτα λαβὼν τὸ Ἐπιτραχήλιον καὶ σφραγίσας περιτίθεται αὐτὸ λέγων 
 
 Εὐλογητὸς ὁ Θεὸς ὁ ἐκχέων τὴν χάριν αὑτοῦ ἐπὶ τοὺς ἱερεῖς αὑτοῦ ὧς MYPON 
 ἐπὶ κεφαλῆς τὸ KATABAINON ἐπὶ πώγωνά, τὸν πὠγωνὰ τὸν Aap@n, τὸ KATABAINON 
 ἐπὶ THN GAN TOY ENAYMATOC AYTOY 
 
 εἶτα λαβὼν τὴν Ζώνην λέγει περιζωννύμενος 
 Εὐλογητὸς ὁ Θεὸς ὁ περιζωννύων με δύναμιν Kai ἔθετο ἄμωμον THN OAON 
 MOY πάντοτε νῦν Kal ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων 
 τὰ δὲ ᾿Επιμανίκια ὡς ἄνωθεν εἴρηται 
 εἶτα λαβὼν τὸ Ὑπογονάτιον, εἰ ἔστι πρωτοσύγκελλος Tis μεγάλης ἐκκλησίας 
 ἢ ἄλλος τις ἔχων ἀξίωμα, καὶ εὐλογήσας αὐτὸ καὶ ἀσπασάμενος λέγει 
 
 Tlepizwcal τὴν pomoaian coy ἐπὶ TON μηρόν Coy AyNaTé” TH ὡρδιότητί Coy 
 
 καὶ τῷ κάλλει COY καὶ ENTEINE κἀὶ KATEYOAOY Kal Βδοίλεγε ἕνεκεν ἀληθείδο Kal 
 
 10 
 
 15 
 
 20 
 
 25 
 
 30 
 
 35 
 
 TPAOTHTOC KAI AIKAIOCYNHC καὶ ὁδηγήοει Ce θδυμδοτῶο ἡ δεξιὰ οοὺ πάντοτε νῦν 40 
 
 ‘ ἈΕῚ ‘ » \ A “ », > , 
 καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. apny 
 Atay 2 
 
356 The Byzantine Rite 
 
 εἶτα λαβὼν τὸ Φελόνιον καὶ εὐλογήσας ἀσπάζεται λέγων οὕτως 
 
 c ε n ' . ε a > 2 
 Οἱ ἱερεῖς. coy Κύριε ἐνδύοοντάι AIKAIOCYNHN Kai οἱ ὅοιοί COY ἀγαλλιάσει 
 an a “ , 
 APAAMACONTAI πάντοτε νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. 
 
 (THE LAVATORY) 
 
 5 Εἶτα ἀπελθόντες cis TO Χωνευτήριον νίπτουσι tds χεῖρας λέγοντες ἑκάτερος 
 
 καθ᾽ ἑαυτόν 
 Niyomat ἐν ἀθώοιο TAC χεῖράς MOY Kal κγκλώοω τὸ θγοιδοτήριόν coy Κύριε 
 TOY ἀκοῦοδλί με φωνῆς δἰνέορεώς Coy Kai διηγήοδοθδι πάντὰ τὰ Baymacia Coy. 
 Κύριε ἠγάπησα εὐπρέπειὰν οἴκου COY κἀὶ τόπον CKHNG@MATOC δόξης COY. μὴ 
 10 CYNATOAECHC μετὰ ACEBMN τὴν ψυχήν MOY καὶ μετὰ ἀνδρῶν δἱμάτων τὴν Ζωήν 
 ΜΟΥ ὧν ἐν χεροὶν al ἀνομίδι, ἡ δεξιὰ AYT@N ἐπλήοθη δώρων. ἐγὼ δὲ ἐν 
 AKAKIA MOY ἐπορεύθην" λυτρωοδί me Κύριε καὶ ἐλέηοῦν ME. ὃ πούς MOY ECTH 
 
 ἐν €YOYTHTI, EN ἐκκληοίδιο εὐλογήοω ce Κύριε. 
 
 (THE PROTHESIS) 
 15 Καὶ οὕτως ἀπέρχονται ἐν τῇ Προθέσει. εἶτα προσκυνήματα τρία ἔμπροσθεν 
 τῆς Προθέσεως ποιήσαντες λέγουσιν ἑκάτερος τό 
 Ὃ Oede ἱλάσθητί MOI τῷ ἁμάρτωλῷ καὶ ἐλέησόν με 
 7 ere . , 
 εἶτα ὃ ἱερεὺς τό 
 ᾿Εξηγόρδοδο Hmac ἐκ THC KATAPAC τοῦ νόμου τῷ τιμίῳ σου αἵματι τῷ σταυρῷ 
 20 προσηλωθεὶς καὶ τῇ λόγχῃ κεντηθεὶς τὴν ἀθανασίαν ἐπήγασας ἀνθρώποις" σωτὴρ 
 ἡμῶν δόξα σοι 
 εἶτα λέγει ὃ διάκονος 
 Εὐλόγησον δέσποτα 
 καὶ ποιεῖ ὃ ἱερεὺς εὐλογητόν 
 > \ «ς A «ς ~ , ~ A Teh Ν > ‘ JA ΄“ ἍΜ 
 25 Ἐὐλογητὸς ὁ θεὸς ἡμῶν πάντοτε νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. 
 ἀμήν. 
 Εἶτα λαμβάνει ὁ ἱερεὺς ἐν μὲν τῇ ἀριστερᾷ χειρὶ τὴν Προσφοράν, ἐν δὲ τῇ 
 δεξιᾷ τὴν ἁγίαν Λόγχην καὶ σφραγίζων μετ᾽ αὐτῆς τρίτον ἐπάνω τῆς σφραγῖδος 
 THs προσφορᾶς λέγει 
 3, Pea a , \ a ‘ a PARED) moses a 
 30 Eic ANAMNHCIN τοῦ κυρίου καὶ θεοῦ Kal σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ 
 ἐκ τρίτου καὶ εὐθὺς πήγνυσι τὴν λόγχην ἐν τῷ δεξιῷ μέρει τῆς σφραγῖδος 
 καὶ λέγει ἀνατέμνων 
 “Qe πρόβατον ἐπὶ οφάγὴν ἤχθη 
 3 4 ~ > ~ 
 ἐν δὲ τῷ ἀριστερῷ 
 35 καὶ @C AMNOC ἄμωμος ENANTION TOY KEIPONTOC AYTON ἄφωνος οὐκ ἀνοίγει τὸ 
 
 CTOMA ayTOY 
 ἐν δὲ τῷ ἄνω μέρει τῆς σφραγῖδος 
 
 ἐν τῇ TATEIN@CEl αὐτοῦ ἡ KPICIC αὐτοῦ ἤρθη 
 
The Liturgy of St. Chrysostom 357 
 
 ἐν δὲ τῷ κάτω 
 τὴν δὲ γενεὰν AYTOY Tic λιηγήρεταδι ; 
 ὃ δὲ διάκονος ἐνορῶν εὐλαβῶς τῇ τοιαύτῃ τελετῇ λέγει κατὰ μίαν ἑκάστην 
 2 ; 
 ἀνατομήν 
 Τοῦ Κυρίου δεηθῶμεν 5 
 κρατῶν καὶ τὸ ὠράριον ἐν τῇ χειρί 
 μετὰ ταῦτα λέγει 6 διάκονος 
 "Enapov δέσποτα 
 καὶ 6 ἱερεὺς ἐμβαλὼν τὴν ἁγίαν λόγχην ἐκ πλαγίου τοῦ δεξιοῦ μέρους τῆς 
 προσφορᾶς ἐπαίρει τὸν ἅγιον ἄρτον λέγων οὕτως Io 
 “Ὅτι alpetat ἀπὸ τῆς γῆς ἡ ζωὴ ayToY 
 καὶ θεὶς αὐτὸν ὕπτιον ἐν τῷ ἁγίῳ δίσκῳ εἰπόντος τοῦ διακόνου 
 Θῦσον δέσποτα 
 θύει αὐτὸν σταυροειδῶς οὕτω λέγων 
 Θύεται ὁ ἀμνὸδ᾽ τοῦ Θεοῦ 6 AIPWN THN AMAPTIAN TOY KOCMOY ὑπὲρ THC TOY 15 
 KOCMOY ZWHC καὶ σωτηρίας. 
 
 Kai στρέφει τὸ ἕτερον μέρος ἐπάνω τὸ ἔχον τὸν σταυρόν, νύττων δὲ αὐτὸν 
 > lol ~ , aA [2 3 , ε A \ Ε 3 A 3 “2 
 ἐν τῷ δεξιῷ μέρει μετὰ Tis λόγχηΞ ἀμέσως ὑπὸ τὸ ὄνομα Ἰησοῦς ἐπιλέγει 
 Eic τῶν οτράτιωτῶν λόγχῃ τὴν πλεγρὰν αὐτοῦ ἔνγξε Kal εὐθέως ἐξῆλθεν 
 ἀἷμὰ Kal ὕλωρ καὶ ὁ ἑωρακὼς μεμάρτύρηκε Kai ἀληθινή ECTIN ἡ μάρτυρίὰ aYTOY 20 
 ὃ δὲ διάκονος ἐγχέει τῷ ἁγίῳ ποτηρίῳ ἐκ τοῦ νάματος ὁμοῦ καὶ τοῦ 
 ὕδατος εἰπὼν πρότερον πρὸς τὸν ἱερέα 
 Εὐλόγησον δέσποτα τὴν ἁγίαν ἕνωσιν 
 ὃς καὶ εὐλογεῖ αὐτὰ λέγων 
 Εὐλογημένη ἡ ἕνωσις τῶν ἁγίων σου πάντοτε νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας 25 
 τῶν αἰώνων. ἀμήν. 
 Καὶ λαβὼν ὃ αὐτὸς ἐν ταῖς χερσὶ τὴν πρώτην σφραγῖδα λέγει 
 Εἰς τιμὴν καὶ μνήμην τῆς ὑπερευλογημένης ἐνδόξου δεσποίνης ἡμῶν θεοτόκου 
 Ν > , , e “ ᾿ , ΄ ἢ» \ , , 
 καὶ ἀειπαρθένου Μαρίας ἧς ταῖς πρεσβείαις πρόσδεξαι Κύριε τὴν θυσίαν ταύτην 
 , 
 εἰς TO ὑπερουράνιόν σου θυσιαστήριον 30 
 καὶ αἴρων μερίδα τίθησιν αὐτὴν ἐν τῷ δεξιῷ μέρει τοῦ ἁγίου ἄρτου πλησίον 
 THS μέσης αὐτοῦ λέγων 
 TlapéctH ἡ Βδοίλιοοὰ ἐκ δεξιῶν COY EN ἱμάτιομῷ διάχργοῳ περιβεβλημένη 
 πεποικιλμένη. 
 Εἶτα λαβὼν δευτέραν σφραγῖδα καὶ αἴρων μερίδα μίαν ἐξ αὐτῆς τίθησιν 35 
 αὐτὴν ἐν τῷ ἀριστερῷ μέρει τοῦ ἁγίου ἄρτου πλησίον αὐτοῦ ἀπέναντι τῆς 
 μερίδος τῆς θεοτόκου καὶ ποιῶν ἀρχὴν τῆς πρώτης τάξεως λέγει 
 Εἰς τιμὴν καὶ μνήμην τῶν παμμεγίστων ταξιαρχῶν Μιχαὴλ καὶ Ταβριὴλ καὶ 
 
 πασῶν τῶν ἐπουρανίων δυνάμεων ἀσωμάτων 
 
se) 
 
 15 
 
 20 
 
 40 
 
 258 The Byzantine Rite 
 
 εἶτα αἴρων δευτέραν μερίδα λέγει 
 Τοῦ τιμίου καὶ ἐνδόξου προφήτου προδρόμου καὶ βαπτιστοῦ ᾿Ιωάννου, τῶν 
 ἁγίων ἐνδόξων προφητῶν Μωσέως καὶ ᾿Ααρών, Ἠλιοῦ, ᾿Ελισσαίου, Aavid καὶ 
 Ἰεσσαί, τῶν ἁγίων τριῶν παίδων καὶ Δανιὴλ τοῦ προφήτου καὶ πάντων τῶν ἁγίων 
 προφητῶν 
 καὶ τίθησιν αὐτὴν ὑποκάτω τῆς πρώτης εὐτάκτως 
 εἶτ᾽ αὖθις λέγει 
 Τῶν ἁγίων ἐνδόξων καὶ πανευφήμων ἀποστόλων Πέτρου καὶ Παύλου, τῶν δώδεκα 
 καὶ ἑβδομήκοντα καὶ πάντων τῶν ἁγίων ἀποστόλων 
 καὶ οὕτω τίθησι τὴν τρίτην μερίδα ὑποκάτω τῆς δευτέρας τελειῶν τὴν πρώτην 
 τάξιν 
 εἶτα λέγει 
 Τῶν ἐν ἁγίοις πατέρων ἡμῶν μεγάλων ἱεραρχῶν καὶ οἱἰκουμενικῶν διδασκάλων 
 Βασιλείου τοῦ μεγάλου, Τρηγορίου τοῦ θεολόγου καὶ ᾿Ιωάννου τοῦ χρυσοστόμου, 
 ᾿Αθανασίου καὶ Κυρίλλου, Νικολάον τοῦ ἐν Μύροις καὶ πάντων τῶν ἁγίων 
 ἱεραρχῶν 
 καὶ αἴρων τετάρτην μερίδα τίθησιν αὐτὴν πλησίον Tis πρώτης μερίδος ποιῶν 
 δευτέραν ἀρχήν 
 εἶτα πάλιν λέγει 
 Τοῦ ἁγίου πρωτομάρτυρος καὶ ἀρχιδιακόνου Στεφάνου, τῶν ἁγίων μεγάλων 
 μαρτύρων Δημητρίου Τεωργίου Θεοδώρου καὶ πάντων καὶ πασῶν τῶν ἁγίων 
 μαρτύρων 
 καὶ αἴρων πέμπτην μερίδα τίθησιν αὐτὴν ὑποκάτω τῆς πρώτης THs οὔσης ἀρχῆς 
 τῆς δευτέρας τάξεως 
 ἔπειτα λέγει 
 Τῶν ὁσίων καὶ θεοφόρων πατέρων ἡμῶν ᾿Αντωνίου Εὐθυμίου Σάββα ᾿Ονουφρίου 
 ᾿Αθανασίου τοῦ ἐν τῷ "Αθῳ καὶ πάντων καὶ πασῶν τῶν ὁσίων 
 καὶ οὕτως αἴρων ἕκτην μερίδα τίθησιν αὐτὴν ὑποκάτω τῆς δευτέρας μερίδος εἰς 
 ἀναπλήρωσιν τῆς δευτέρας τάξεως 
 μετὰ δὲ ταῦτα λέγει 
 Τῶν ἁγίων καὶ θαυματουργῶν ἀναργύρων Κοσμᾶ καὶ Δαμιανοῦ, Κύρου καὶ 
 ᾿Ιωάννου, Παντελεήμονος καὶ Ἑρμολάου καὶ πάντων τῶν ἁγίων ἀναργύρων 
 καὶ αἴρων ἑβδόμην μερίδα τίθησιν αὐτὴν ἄνω ποιῶν τρίτην ἀρχὴν κατὰ τάξιν 
 εἶτ᾽ αὖθις λέγει 
 Τῶν ἁγίων καὶ δικαίων θεοπατόρων ᾿Ιωακεὶμ καὶ ΓΑννης, τοῦ ἁγίου τῆς ἡμέρας 
 καὶ πάντων τῶν ἁγίων ὧν ταῖς ἱκεσίαις ἐπίσκεψαι ἡμᾶς ὁ Θεός 
 καὶ τίθησιν ὀγδόην μερίδα ὑποκάτω τῆς πρώτης εὐτάκτως 
 ἔτι δὲ πρὸς τούτοις λέγει 
 
 =~ 3 Cate \ Lae! ᾽ ΄ > ΄ f ae 
 Tov ev ἁγίοις πατρὸς ἡμῶν ᾿Ιωάννου ἀρχιεπισκόπου Κωνσταντινουπόλεως τοῦ 
 χρυσοστόμου 
 
The Liturgy of St. Chrysostom 359 
 
 εἴπερ λέγεται ἣ λειτουργία αὐτοῦ εἰ δὲ λέγεται τοῦ μεγάλου Βασιλείου, 
 τούτου μνημονεύει: καὶ οὕτως αἴρων καὶ τὴν ἐννάτην μερίδα τίθησιν αὐτὴν ἐν 
 τῷ τέλει THs τρίτης τάξεως εἰς ἀναπλήρωσιν. 
 
 Εἶτα λαβὼν τρίτην σφραγῖδα λέγει 
 
 Μνήσθητι δέσποτα φιλάνθρωπε πάσης ἐπισκοπῆς ὀρθοδόξων, τοῦ ἐπισκόπου 5 
 ἢ ἀρχιεπισκόπου ἡμῶν τοῦ δεῖνος, τοῦ τιμίου πρεσβυτερίου, τῆς ἐν Χριστῷ 
 διακονίας καὶ παντὸς ἱερατικοῦ τάγματος, τοῦ δεῖνος καθηγουμένου, τῶν ἀδελφῶν 
 καὶ συλλειτουργῶν ἡμῶν πρεσβυτέρων διακόνων καὶ πάντων τῶν ἀδελφῶν ἡμῶν 
 ods προσεκαλέσω εἰς τὴν σὴν κοινωνίαν διὰ τῆς σῆς εὐσπλαγχνίας πανάγαθε 
 δέσποτα 10 
 
 kat αἴρων μερίδα τίθησιν αὐτὴν ὑποκάτω τοῦ ἁγίου ἄρτου 
 εἶτα μνημονεύει καὶ ὧν ἔχει ζώντων κατ᾽ ὄνομα καὶ οὕτως αἴρων τὰς μερίδας 
 τίθησιν αὐτὰς ὑποκάτω. 
 
 Ἔπειτα λαβὼν ἑτέραν σφραγῖδα λέγει 
 « 4 , Cee ar oD a ες a A ἢ , a , 
 Υπὲρ μνήμης καὶ ἀφέσεως τῶν ἁμαρτιῶν τῶν μακαρίων κτιτόρων τῆς ἁγίας 15 
 μονῆς ταύτης ἢ τοῦ ἁγίου οἴκου τούτου 
 -_ ’, ~ , > Si > , Ἂ ἘΣ a , 
 εἶτα μνημονεύει τοῦ χειροτονήσαντος αὐτὸν ἀρχιερέως καὶ ἑτέρων ὧν θέλει 
 κεκοιμημένων κατ᾽ ὄνομα καὶ τελευταῖον ἐπιλέγει οὕτω 
 \ , - ? > , ᾽ ΄ A ᾽ , A = a , 
 Kal πάντων τῶν ἐν ἐλπίδι ἀναστάσεως ζωῆς αἰωνίου τῶν τῇ σῇ κοινωνίᾳ 
 col c “ 
 κεκοιμημένων ὀρθοδόξων πατέρων καὶ ἀδελφῶν ἡμῶν φιλάνθρωπε Κύριε 20 
 καὶ αἴρει μερίδα. 
 Μνημονεύει δὲ καὶ ὁ διάκονος ὧν βούλεται ζώντων καὶ τεθνεώτων αἴροντος τοῦ 
 ἱερέως μερίδας ὑπὲρ αὐτῶν καὶ τελευταῖον λέγει ὃ ἱερεύς 
 , , A uN SEAR τ , Ν , , “~ aN 
 Μνήσθητι Κύριε καὶ τῆς ἐμῆς ἀναξιότητος καὶ συγχώρησόν μοι πᾶν πλημμέλημα 
 ἑκούσιόν τε καὶ ἀκούσιον. 2 
 
 Καὶ λαβὼν τὴν Μοῦσαν συστέλλει τὰς ἐν τῷ δίσκῳ μερίδας ὑποκάτω τοῦ 
 ε ‘4 at er κα > 3 , 4 > ~ 
 ἁγίου ἄρτου ὥστε εἶναι ἐν ἀσφαλείᾳ καὶ μὴ ἐκπεσεῖν τι. 
 
 σι 
 
 Εἶτα ὃ διάκονος λαβὼν τὸ Θυμιατήριον καὶ θυμίαμα βαλὼν ἐν αὐτῷ λέγει 
 πρὸς τὸν ἱερέα 
 Εὐλόγησον δέσποτα τὸ θυμίαμα 30 
 καὶ εὐθὺς ὁ αὐτός 
 Τοῦ Κυρίου δεηθῶμεν. 
 καὶ ὁ ἱερεὺς λέγει τὴν εὐχὴν τοῦ θυμιάματος 
 
 Θυμίαμά σοι προσφέρομεν Χριστὲ ὁ θεὸς ἡμῶν εἰς ὀσμὴν εὐωδίας πνευματικῆς 
 ὃ προσδεξάμενος εἰς τὸ ὑπερουράνιόν σου θυσιαστήριον ἀντικατάπεμψον ἡμῖν 35 
 τὴν χάριν τοῦ παναγίου σου πνεύματος 
 
 ὃ διάκονος 
 
 Τοῦ Κυρίου δεηθῶμεν 
 
360 The Byzantine Rite 
 
 καὶ ὃ ἱερεὺς θυμιάσας τὸν ᾿Αστερίσκον τίθησιν ἐπάνω τοῦ ἁγίου ἄρτου λέγων 
 Καὶ ἐλθὼν ὁ δοτὴρ ἔοτη ἐπάνω οὗ AN τὸ πάιδίον 
 ὃ διάκονος 
 Τοῦ Κυρίου δεηθῶμεν 
 5 ὃ ἱερεὺς θυμιῶν τὸ Πρῶτον Κάλυμμα σκεπάζει τὸν ἅγιον ἄρτον σὺν τῷ δίσκῳ 
 λέγων 
 
 Ὃ Κύριος ἐβδοίλεγοεν, εὐπρέπειὰν ἐνελύοάτο, ENEAYCATO ὁ Κύριος AYNAMIN καὶ 
 περιεζώοάτο᾽ Kal γὰρ ἐοτερέωςε τὴν οἰκουμένην ἥτιο OY οἀλεγθήρεταδι. τῷ 
 
 οἴκῳ coy πρέπει ἁγίδομὰ Κύριε εἰς MAKPOTHTA ἡμερῶν πάντοτε νῦν καὶ ἀεὶ Kat 
 10 εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν 
 ὃ διάκονος 
 Τοῦ Κυρίου δεηθῶμεν. Κάλυψον δέσποτα 
 καὶ ὃ ἱερεὺς θυμιῶν τὸ Δεύτερον Κάλυμμα σκεπάζει τὸ ἅγιον ποτήριον λέγων 
 
 3 ’ 
 
 ᾿Εκάλγψεν OYpANOYC ἡ ἀρετή σου Χριστὲ Kal τῆς AINECEWC σου πλήρηο ἡ Γῆ 
 15 πάντοτε νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν 
 ε , 
 ὃ διάκονος 
 
 Τοῦ Κυρίου δεηθῶμεν. Σκέπασον δέσποτα 
 ὃ ἱερεὺς θυμιῶν τὸ τρίτον κάλυμμα ἤτοι τὸν ᾿Αέρα καὶ σκεπάζων ἀμφότερα 
 λέγει 
 , « “ > - ' a , > , > . ἘΠ a , 
 20 =KEMACON ἡμᾶς EN TH CKETH τῶν πτερύγων τοὺ, ἀποδίωξον ἀφ᾽ ἡμῶν πάντα 
 ἐχθρὸν Kai πολέμιον, εἰρήνευσον ἡμῶν τὴν ζωήν" Κύριε ἐλέησον ἡμᾶς καὶ τὸν 
 , ‘ ~ A Ἂ «ς cal c > A Ν , 
 κόσμον gov καὶ σῶσον τὰς Wuxas ἡμῶν ὡς ἀγαθὸς καὶ φιλάνθρωπος. 
 
 > \ ee x X X A , , 2 ’ , 
 Eira λαβὼν 6 ἱερεὺς τὸν θυμιατὸν θυμιᾷ τὴν Πρόθεσιν λέγων ἐκ τρίτου τό 
 Εὐλογητὸς ὁ θεὸς ἡμῶν ὁ οὕτως εὐδοκήσας, δόξα σοι 
 25 ὃ δὲ διάκονος ἐν ἑκάστῃ λέγει 
 , ~ Ν ee Ν > A 35. “ U > , 
 πάντοτε νῦν καὶ ἀεὶ καὶ els τοὺς αἰῶνας τῶν αἰώνων. ἀμήν 
 
 καὶ προσκυνοῦσιν εὐλαβῶς ἀμφότεροι ἐκ τρίτου 
 ἔπειτα λαβὼν ὃ διάκονος τὸν θυμιατὸν λέγει ἐπὶ τῇ προθέσει τῶν τιμίων δώρων 
 
 Τοῦ Κυρίου δεηθῶμεν 
 30 καὶ ὃ ἱερεὺς τὴν εὐχὴν τῆς προθέσεως 
 
 Ὃ Θεὸς ὁ θεὸς ἡμῶν ὁ τὸν οὐράνιον ἄρτον τὴν τροφὴν τοῦ 
 
 Ν , x ’ὕ ¢ ~ \ oe “ Ν > 
 παντὸς κόσμου τὸν κύριον ἡμῶν καὶ θεὸν ᾿Ιησοῦν Χριστὸν é2- 
 ATIOCTEIAAC οωτῆρὰ KAl λγτρωτὴν καὶ εὐεργέτην εὐλογοῦντὰ καὶ 
 
 «ς 7 id a > Ἂς ᾽ 14 XN le 7 μὰ 7 
 ἁγιάξοντα ἡμᾶς" αὐτὸς εὐλόγησον τὴν πρόθεσιν ταύτην Kal πρόσ- 
 35 δεξαι αὐτὴν εἰς τὸ ὑπερουράνιόν σου θυσιαστήριον: μνημόνευσον 
 
 e ᾽ Ν Ν ? la ΄ \ a “δ 
 ὡς ἀγαθὸς καὶ φιλάνθρωπος τῶν προσενεγκάντων καὶ du οὺς 
 
The Liturgy of St. Chrysostom 361 
 
 ᾽ὔ’ Ν ε ΄“ > FS 4 ᾽ Fue: 4 
 προσήγαγον καὶ ἡμᾶς ἀκατακρίτους διαφύλαξον ἐν TH ἱερουργίᾳ 
 ~ 7 7 ed € 4 \ 4 ἊΝ 4 
 τῶν θείων σου μυστηρίων: ὅτι ἡγίασται Kal δεδόξασται τὸ Tav- 
 
 ἂν \ 7 Le ~ Ἂς Ν “ Cx 
 
 τιμον Kal μεγαλοπρεπὲς ὄνομά σου τοῦ ]ΙΠατρὸς Kai τοῦ Υἱοῦ 
 Mt ~ e fo τῷ ~ ‘ TEN \ ’ Ἃ IA ~ 
 καὶ Tov ἁγίου IIvetparos viv καὶ ἀεὶ Kal εἰς τοὺς αἰῶνας τῶν 
 
 ‘he 3 7 
 αἰώνων. ἀμήν. 5 
 
 Kai μετὰ τοῦτο ποιεῖ ἀπόλυσιν ἐκεῖσε λέγων οὕτω 
 > ε ὭΣ 
 Δόξα σοι Χριστὲ 6 Θεὸς ἡ ἐλπὶς ἡμῶν, δόξα σοι 
 ὃ διάκονος 
 Δόξα. Καὶ νῦν. Κύριε ἐλέησον τρίς 
 Δέσποτα εὐλόγησον 10 
 καὶ ποιεῖ τὴν ἀπόλυσιν ὃ ἱερεὺς οὕτω λέγων 
 ec ? > ~ a 
 {Ὁ ἐν Ἰορδάνῃ ὑπὸ ᾿Ιωάννου βαπτισθῆναι καταδεξάμενος διὰ τὴν ἡμῶν σωτη- 
 , ) ’ ‘ An - a a 
 ρίαν; Χριστὸς ὃ AAHOINOC θεὸς ἡμῶν ταῖς πρεσβείαις τῆς παναχράντου αὐτοῦ 
 ~ c a , 
 μητρός, τοῦ ἐν ἁγίοις πατρὸς ἡμῶν "᾿Ιωάννου ἀρχιεπισκόπου Κωνσταντινουπόλεως 
 τοῦ χρυσοστόμου" καὶ πάντων τῶν ἁγίων ἐλεήσαι καὶ σώσαι ἡμᾶς ὡς ἀγαθὸς 15 
 καὶ φιλάνθρωπος 
 ὃ διάκονος 
 
 ᾿Αμήν. 
 
 {THE CENSING) 
 Μετὰ δὲ τὴν ἀπόλυσιν θυμιᾷ ὃ διάκονος τὴν ἁγίαν πρόθεσιν: εἶτα ἀπέρχεται 20 
 καὶ θυμιᾷ τὴν ἁγίαν τράπεζαν κύκλῳ σταυροειδῶς λέγων καθ᾽ ἑαυτόν 
 > r > a 
 Ev τάφῳ σωματικῶς, ἐν ddov δὲ pera ψυχῆς ὡς eds, ἐν παραδείσῳ δὲ μετὰ 
 λῃστοῦ καὶ ἐν θρόνῳ ὑπῆρχες Χριστὲ μετὰ Πατρὸς καὶ Πνεύματος πάντα πληρῶν 
 
 ε > , 
 ὁ ἀπερίγραπτος 
 καὶ τὸν πεντηκοστόν 25 
 
 , , , 
 ᾿Ελέηοόν με ὁ Oceoc 
 ἐν ᾧ θυμιάσας τό τε ἱερατεῖον καὶ τὸν ναὸν ὅλον εἰσέρχεται αὖθις εἰς τὸ ἅγιον 
 lol ‘ , x ε Ψ' Ss ‘ | ε , Ἂν \ A 
 βῆμα καὶ θυμιάσας τὴν ἁγίαν τράπεζαν αὖθις καὶ τὸν ἱερέα τὸν μὲν θυμιατὸν 
 ἀποτίθησιν ἐν τῷ ἰδίῳ τόπῳ. 
 Αὐτὸς δὲ προσέρχεται τῷ ἱερεῖ καὶ στάντες ὁμοῦ πρὸ τῆς ἁγίας τραπέζης 230 
 προσκυνοῦσιν ἐκ τρίτου καθ᾽ ἑαυτοὺς εὐχόμενοι καὶ λέγοντες 
 Βασιλεῦ οὐράνιε 
 ε , n iA 
 Δόξὰ ἐν yyictoic Θεῷ τρίς 
 
 Κύριε τὰ χείλη μοὺ ἀνοίξει δίς 
 
 © εἰ δὲ τελεῖται ἣ λειτουργία τοῦ μεγάλου Βασιλείου λέγει 
 
 ve 
 on 
 
 Βασιλείου Καισαρείας Ἰζαππαδοκίας τοῦ μεγάλου 
 
362 The Byzantine Rite 
 
 εἶτα ἀσπάζονται ὃ μὲν ἱερεὺς τὸ ἅγιον εὐαγγέλιον, ὃ δὲ διάκονος τὴν ἁγίαν 
 τράπεζαν: καὶ μετὰ τοῦτο ὑποκλίνας ὃ διάκονος τὴν ἑαυτοῦ κεφαλὴν τῷ ἱερεῖ 
 κρατῶν καὶ τὸ ὠράριον τοῖς τρισὶ δακτύλοις τῆς δεξιᾶς χειρὸς λέγει 
 Kaipoc τοῦ moiicat τῷ Κγρίῳ. δέσποτα ἅγιε εὐλόγησον 
 
 καὶ ὃ ἱερεὺς σφραγίζων αὐτὸν λέγει 
 
 cn 
 
 Εὐλογητὸς ὁ Θεὸς ἡμῶν πάντοτε νῦν καὶ det καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. 
 ἀμήν 
 εἶτα 6 διάκονος 
 Εὖξαι ὑπὲρ ἐμοῦ δέσποτα ἅγιε 
 10 ὃ δὲ ἱερεύς 
 Κατεγθύνδι Kypioc τὰ διαβήματά σου εἶς πᾶν ἔργον ἀγάθόν 
 καὶ πάλιν ὃ διάκονος 
 Μνήσθητί μου δέσποτα ἅγιε 
 ὃ δὲ ἱερεύς 
 15 δανηρθείη σου Κύριος ὁ Θεὸς ἐν τῇ Βδοιλείὰ αὐτοῦ πάντοτε νῦν καὶ ἀεὶ καὶ εἰς 
 τοὺς αἰῶνας τῶν αἰώνων. 
 
 CENARXIS) 
 
 Kai ὃ διάκονος εἰπὼν τὸ ᾿Αμὴν καὶ προσκυνήσας ἐξέρχεται καὶ στὰς ἐν TO 
 συνήθει τόπῳ κατέναντι τῶν ἁγίων θυρῶν προσκυνεῖ μετ᾽ εὐλαβείας τρίτον λέγων 
 20 καθ᾽ ἑαυτὸν τό 
 
 Κύριε τὰ χείλη μου ἀνοίξειο 
 καὶ μετὰ τοῦτο λέγει ὃ διάκονος 
 Εὐλόγησον δέσποτα 
 ὃ ἱερεὺς ἐκφώνως 
 25. Εὐλογημένη H BaciAeia τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ 
 € 7 4 “ Ν “ον Ν 3 ‘ IA “ ΧΊΩΝ 
 ἁγίου Πνεύματος νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων 
 ὃ χορός 
 ᾿Αμήν 
 Ὃ διάκονος 
 890 Ἔν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν 
 ὃ χορός 
 Κύριε ἐλέησον 
 « Ν “ “ “ aA ~ 
 Υπὲρ τῆς ἄνωθεν εἰρήνης καὶ τῆς σωτηρίας τῶν ψυχῶν ἡμῶν 
 τοῦ Κυρίου δεηθῶμεν 
 € \ ~ 2 4 ~ "2 la > 7 ~ ς ’ 
 35 ὑπὲρ τῆς εἰρήνης τοῦ σύμπαντος κόσμου, εὐσταθείας τῶν ἁγίων 
 τοῦ Θεοῦ ἐκκλησιῶν καὶ τῆς τῶν πάντων ἑνώσεως τοῦ 
 Κυρίου δεηθῶμεν 
 
The Liturgy of St. Chrysostom 363 
 
 c A A 
 Υπὲρ τοῦ ἁγίου οἴκου τούτου καὶ τῶν μετὰ πίστεως εὐλα- 
 βείας καὶ φόβου Θεοῦ εἰσιόντων ἐν αὐτῷ τοῦ Κυρίου δεη- 
 θῶμεν 
 « lo Led ~ 
 Ὑπὲρ τοῦ ἀρχιεπισκόπου ἡμῶν τοῦ δεῖνος, τοῦ τιμίου πρεσβυ- 
 τερίου, τῆς ἐν Χριστῷ διακονίας, παντὸς τοῦ κλή ὶ 
 ρίου, τῆς ἐν Χριστῷ δια $5 os ήρου καὶ 
 τοῦ λαοῦ τοῦ Κυρίου δεηθῶμεν 
 ¢ A “ ~ 
 Ὑπὲρ τῶν εὐσεβεστάτων Kai θεοφυλάκτων βασιλέων ἡμῶν, 
 παντὸς τοῦ παλατίου καὶ τοῦ στρατοπέδου αὐτῶν τοῦ 
 Κυρίου δεηθῶμεν 
 “ἢ \ “ Cee a 4 2 7 ΄ , ‘ 
 πὲρ τῆς ἁγίας μονῆς ἢ πόλεως TavTNS, πάσης πόλεως Kal 
 a \ “ 7 ᾽ 4 ᾽ ᾽ 75. “- 7 
 χώρας καὶ τῶν πίστει οἰκούντων ἐν αὐταῖς τοῦ Κυρίου den- 
 θῶμεν 
 « X ? » 97 ’ ,ὕ A A χε ~ \ 
 Ὑπὲρ εὐκρασίας ἀέρων, εὐφορίας τῶν καρπῶν τῆς γῆς Kal 
 καιρῶν εἰρηνικῶν τοῦ Κυρίου δεηθῶμεν 
 “7 Ν , « fa , ΄ 3, Ψ 
 πὲρ πλεόντων ὁδοιπορούντων νοσούντων καμνόντων αἰχμαλώ- 
 Ν “ 7 JN. “ 7 “ 
 τῶν καὶ τῆς σωτηρίας αὐτῶν τοῦ Κυρίου δεηθῶμεν 
 “Ὑπὲρ τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως ὀργῆς κινδύνου 
 καὶ ἀνάγκης τοῦ Κυρίου δεηθῶμεν 
 ᾿Αντιλαβοῦ σῶσον ἐλέησον καὶ διαφύλαξον ἡμᾶς ὁ Θεὸς τῇ σῇ 
 χάριτι 
 “. BJ ‘a 
 Τῆς παναγίας ἀχράντου ὑπερευλογημένης ἐνδόξου δεσποίνης 
 ς oN , Ν > 7 7 A - Las 
 ἡμῶν θεοτόκου καὶ ἀειπαρθένου Mapias μετὰ πάντων τῶν 
 ἁγίων μνημονεύσαντες ἑαυτοὺς καὶ ἀλλήλους καὶ πᾶσαν 
 Υς Ν ς “ a “~ “ 7? 
 τὴν ζωὴν ἡμῶν Χριστῷ TO Θεῷ παραθώμεθα 
 ὃ χορός 
 Σοὶ Κύριε 
 ὃ ἱερεὺς ἐκφώνωβ 
 , “ “ ‘ ‘ 
 “Ort πρέπει col πᾶσα λόξὰ τιμὴ Kal προσκύνησις τῷ Πατρὶ καὶ 
 ΄ “Ὁ “ “- \ > ‘ Ia 
 τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι viv καὶ ἀεὶ καὶ εἰς τοὺς οἰῶνδο 
 τῶν AIGNON 
 ὃ χορός 
 
 ᾿Αμήν. 
 
 Io 
 
 15 
 
 20 
 
 30 
 
264 The Byzantine Rite 
 
 καὶ ψάλλεται τὸ πρῶτον ἀντίφωνον παρὰ τῶν Ψαλτῶν: καὶ ὃ ἱερεὺς λέγει 
 τὴν εὐχὴν τοῦ ἀντιφώνου: ὁ δὲ διάκονος προσκυνήσας μεθίσταται ἐκ τοῦ τόπου 
 αὐτοῦ καὶ ἀπελθὼν ἵσταται ἐνώπιον τῆς εἰκόνος τῆς θεοτόκου βλέπων πρὸς τὴν 
 εἰκόνα τοῦ Χριστοῦ κρατῶν καὶ τὸ ὠράριον τοῖς τρισὶ δακτύλοις τῆς δεξιᾶς χειρός 
 5 ᾿Αντίφωνον α΄- ἦχος β΄ 
 {Ἐν ἐξόδῳ ᾿Ιορδὴλ ἐξ Αἰγύπτου 
 οἴκου ᾿Ιδκὼβ ἐκ λδοῦ BapBApoy } 
 Ταῖς πρεσβείαις τῆς θεοτόκου σῶτερ σῶσον ἡμᾶς 
 ΤΈἘΕγενήθη ᾿Ἰογλδίδ Ariacma ἀὐτοῦ 
 το ᾿Ιορδὴλ ἐξογοίδ δὐτοῦ | 
 Ταῖς πρεσβείαις τῆς θεοτόκου σῶτερ σῶσον ἡμᾶς 
 ΓΗ OdAacca Elbe καὶ ἔφυγεν 
 ε ᾽Ἴ ῃ 2 , 3 δ,» , Ὶ 
 O ΙΟΡΔΑΝΗΟ ECTPADH EIC τὰ OTTICW 5 
 Ταῖς πρεσβείαις τῆς θεοτόκου σῶτερ σῶσον ἡμᾶς 
 15 {Ti cor ἐστὶ θάλλοολ ὅτι ἔφυγες 
 kal ΟΥ̓ ᾿Ιορλάνη ὅτι ἐοστράφηο εἰο τὰ OTTIc@ 5} 
 Ταῖς πρεσβείαις τῆς θεοτόκου σῶτερ σῶσον ἡμᾶς 
 Δόξα Πατρὶ καὶ Tid καὶ ἁγίῳ Πνεύματι 
 ἐ « 
 Ταῖς πρεσβείαις τῆς θεοτόκου σῶτερ σῶσον ἡμᾶς 
 Ν A Nee N XN , \ IA lan +7 > a 
 20 Καὶ viv καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν 
 Ταῖς πρεσβείαις τῆς θεοτόκου σῶτερ σῶσον ἡμᾶς 
 εὐχὴ ἀντιφώνου a’ μυστικῶς 
 Κύριε ὁ θεὸς ἡμῶν οὗ τὸ κράτος ἀνείκαστον καὶ ἡ δόξα 
 ᾽ ΄ ΩΝ \ 3: > , a « Ψ 
 ἀκατάληπτος, οὗ τὸ ἔλεος ἀμέτρητον καὶ ἡ φιλανθρωπία 
 » ᾿ Tat! , \ \ ᾽ ΄, δ Ἐν 
 25 ἄφατος" αὐτὸς δέσποτα κατὰ τὴν εὐσπλαγχνίαν σου ἐπίβλεψον 
 ᾽ ~ ¢ 9 an U ~ 
 ἐφ ἡμᾶς καὶ ἐπὶ τὸν ἅγιον οἶκον τοῦτον καὶ TIOIHCON μεθ᾽ ἡμῶν 
 καὶ τῶν συνευχομένων ἡμῖν πλούσια τὰ ἐλέη σου καὶ τοὺς 
 
 οἰκτιρμούς σου. 
 
 Μετὰ δὲ τὴν συμπλήρωσιν τοῦ ἀντιφώνου ἐλθὼν ὁ διάκονος καὶ στὰς ἐν τῷ 
 30 συνήθει τόπῳ καὶ προσκυνήσας λέγει 
 
 Ἔτι καὶ ἔτι ἐν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν 
 ὃ χορός 
 
 Κύριε ἐλέησον 
 
The Liturgy of St. Chrysostom 365 
 
 , ~ “ Ξῳ Ν ? « ~ « A a a 
 
 Αντιλαβοῦ σῶσον ἐλέησον καὶ διαφύλαξον ἡμᾶς ὁ Θεὸς τῇ σῇ 
 χάριτι 
 
 Τῆς παναγίας ἀχράντου ὑπερευλογημένης ἐνδόξου δεσποίνης 
 « oN te ‘: ᾽ +. 7 A + ~ 
 ἡμῶν θεοτόκου καὶ ἀειπαρθένου Mapias μετὰ πάντων τῶν 
 id ’ 4 id Ἁ Ν > 7 \ ~ 
 ἁγίων μνημονεύσαντες ἑαυτοὺς καὶ ἀλλήλους Kal πᾶσαν 5 
 
 Ἃ ἊΝ « ΄“ “ an “ , 
 τὴν ζωὴν ἡμῶν Χριστῷ τῷ Θεῷ παραθώμεθα 
 ὃ χορός 
 
 Σοὶ Κύριε 
 
 ὃ ἱερεὺς ἐκφώνως 
 “ A Ν ’ Ἂ (oy ΡΣ c ͵ δ' oe t \ 
 Ort σὸν τὸ Κράτος Καὶ COY ECTIN Η Βδοιλειὰ Kal Η AYNAMIC Kal το 
 ἡ λόξὰ τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος νῦν 
 καὶ ἀεὶ καὶ εἰς TOYC AIBNAC τῶν αἰώνων 
 καὶ ψάλλεται ὁμοίως παρὰ τῶν ψαλτῶν τὸ β΄ ἀντίφωνον, ὃ δὲ διάκονος ὁμοίως 
 ποιεῖ ὡς καὶ ἐν τῇ προτέρᾳ εὐχῇ 
 ᾿Αντίφωνον β΄- ἦχος β' 15 
 > Ul a > ' , 
 ΓἩγάπηοδ ὅτι εἰσδκούςεται Κύριος 
 τῆς φωνῆς τῆς δλεηςεώς moy } 
 - A ~ ) 
 Σῶσον ἡμᾶς υἱὲ Θεοῦ {ὁ ἐν ᾿Ιορδάνῃ ὑπὸ ᾿Ιωάννου 
 βαπτισθεὶς! ψάλλοντάς σοι ἀλληλούϊα 
 {Ὅτι ἔκλινε τὸ οὖς δύτοῦ ἐμοὶ 20 
 καὶ ἐν TAIC ἡμέρδιο MOY ἐπικαλέφομδι κα 
 Σῶσον ἡμᾶς υἱὲ Θεοῦ κτλ 
 ἱΠεριέεχον ME ὠλῖνεο θἀνάτου 
 κίνδυνοι ἅλου εὕροσάν me} 
 Σῶσον ἡμᾶς υἱὲ Θεοῦ κτλ 25 
 {Ἐλεήμων ὁ Κύριος kal Alkatoc 
 Kal ὁ θεὸς ἡμῶν ἐλεεῖ 
 Σῶσον ἡμᾶς υἱὲ Θεοῦ κτλ 
 , \ \ na Ν Φ ᾽’, ’ὔ’ 
 Δόξα Πατρὶ καὶ Tid καὶ ἁγίῳ Πνεύματι 
 Σῶσον ἡμᾶς υἱὲ Θεοῦ κτλ 30 
 \ a \ JN \ ’ ἣν IA “ +7 ᾽ va 
 Kai viv καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμὴν 
 ἦχος TA. β' 
 Ὃ μονογενὴς Υἱὸς καὶ Adyos τοῦ Θεοῦ 
 
266 The Byzantine Rite 
 
 ᾽ fe! e lA 
 ἀθάνατος ὑπάρχων 
 καταδεξάμενος διὰ τὴν ἡμετέραν σωτηρίαν 
 σαρκωθῆναι 
 ἐκ τῆς ἁγίας θεοτόκου καὶ ἀειπαρθένου Μαρίας 
 3 4 3 v4 
 5 ἀτρέπτως ἐνανθρωπήσας 
 σταυρωθείς τε Χριστὲ ὁ Θεὸς θανάτῳ θάνατον πατήσας 
 EAA a“ Cn aed ΄ 
 εἷς ὧν τῆς ἁγίας τριάδος 
 la “ Ν ἊΝ Codes ’, JA 
 συνδοξαζόμενος τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι 
 σῶσον ἡμᾶς 
 10 εὐχὴ ἀντιφώνου β΄ μυστικῶς 
 Κύριε ὁ θεὸς ἡμῶν οσὥσον τὸν AdON COY Kal εὐλόγησον τὴν 
 KAHPONOMIAN COY' τὸ πλήρωμα τῆς ἐκκλησίας σου φύλαξον, 
 ἁγίασον τοὺς ἀγλπῶντδλο τὴν εὐπρέπειὰν τοῦ οἴκου coy’ σὺ 
 ’ ‘\ ᾽ ΄ lod oA 7, ‘\ ‘ 2 , 
 αὐτοὺς ἀντιδόξασον τῇ θεϊκῇ σου δυνάμει καὶ μὴ ἐγκδτάλίπης 
 
 \ ‘ 
 
 15 ἡμᾶς τούς EATTIZONTAC ἐπὶ Cé, 
 
 Ὃ διάκονος 
 
 Ἔτι kal ἔτι ἐν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν 
 ὃ χορός 
 
 Κύριε ἐλέησον 
 2. ᾿Αντιλαβοῦ σῶσον ἐλέησον καὶ διαφύλαξον ἡμᾶς ὁ Θεός κτλ 
 Τῆς παναγίας ἀχράντου ὑπερευλογημένης ἐνδόξου κτλ 
 ὃ χορός 
 Sot Κύριε 
 ἐκφώνησις 
 2. “Ort ἀγαθὸς καὶ φιλάνθρωπος Θεὸς ὑπάρχεις καὶ σοὶ τὴν 
 δόξαν ἀναπέμπομεν τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ 
 Πνεύματι νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων 
 ᾿Αντίφωνον γ΄. ἦχος a’ 
  EZomodoreicée τῷ Κγρίῳ ὅτι ἀγαθός 
 30 ὅτι εἰς TON δἰῶνὰ τὸ ἔλεος δὐτοῦ 
 Ἔν ᾿Ιορδάνῃ βαπτιζομένου cov Κύριε ἡ τῆς τριάδος ἐφανε- 
 ρώθη προσκύνησις" τοῦ γὰρ γεννήτορος ἡ φωνὴ προσεμαρ- 
 
The Liturgy of St. Chrysostom 367 
 
 TUPEL σοι ἀγὰπητόν σε YION ὀνομάζουσα Kal τὸ Πνεῦμὰ ἐν 
 εἴλει περιοτερᾶς ἐβεβαίου τοῦ λόγου τὸ ἀσφαλές. ὁ ἐπιφα- 
 νεὶς Χριστὲ ὁ Θεὸς καὶ τὸν κόσμον φωτίσας δόξα σοι 
 Εἰπάτω δὴ οἶκος ᾿Ιερδὴλ ὅτι ἀγάθός 
 ὅτι εἰς TON δἰῶνὰ τὸ ἔλεος ayTOY 
 Ἔν ᾿Ιορδάνῃ βαπτιζομένου σου κτλ 
 Εἰπάτω δὴ οἶκος ᾿Αδρὼν ὅτι ἀγάθός 
 ὅτι εἶς TON AINA τὸ EAEOC οὐτοῦ 
 "Ev ᾿Ιορδάνῃ βαπτιζομένου σου κτλ 
 Eimata@can δὴ πάντες οἱ φοβούμενοι τὸν Κύριον ὅτι ἀγαθός 
 ὅτι εἰς τὸν δἰῶνὰ τὸ ἔλεος αὐτοῦ 
 
 "Ev ᾿Ιορδάνῃ βαπτιζομένου σου κτλ) 
 
 Ν «ς ’΄ 
 
 ve Ἁ ᾿ [Zand va 
 Δόξα Πατρὶ καὶ Tid καὶ ἁγίῳ Πνεύματι 
 {Ev ᾿Ιορδάνῃ βαπτιζομένου σου κτλὶ 
 Ν “A Ae eek Ν , ‘ IA ~ »» δ te 
 Καὶ viv καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων, ἀμήν 
 2 ) uA ΜΆ 
 { Ev ᾿Ιορδάνῃ βαπτιζομένου cov κτλὶ 
 εὐχὴ ἀντιφώνου γ' μυστικῶς 
 ς \ \ , \ fe cana , 
 Ο τὰς κοινὰς ταύτας καὶ συμφώνους ἡμῖν χαρισάμενος 
 
 « \ “ 
 
 προσευχάς, ὁ καὶ AyCl καὶ τριςὶ ογμφωνοῦοειν ἐπὶ τῷ ὀνόματί 
 σου τὰς αἰτήσεις παρέχειν ἐπαγγειλάμενος" αὐτὸς καὶ νῦν τῶν 
 δούλων σου τὰ AITHMATA πρὸς τὸ ογμφέρον TIAHP@CON χορηγῶν 
 ἡμῖν ἐν τῷ παρόντι αἰῶνι THN ἐπίγνωοιν THC σῆς ἀληθείδο Kal 
 
 b a“ la Ν ΨΩ, la 
 ἐν τῷ μέλλοντι ζωὴν αἰώνιον χαριζόμενος, 
 
 «MASS OF THE CATECHUMENS) 
 
 {THE LITTLE ENTRANCE) 
 
 Ψαλλομένου δὲ τοῦ τρίτου ἀντιφώνου παρὰ τῶν ψαλτῶν, ἢ τῶν μακαρισμῶν ἐὰν 
 
 ἡ κυριακή, ὅταν ἔλθωσιν εἰς τὸ Δόξα ὃ ἱερεὺς καὶ ὃ διάκονος στάντες ἔμπροσθεν 
 
 τῆς ἁγίας τραπέζης ποιοῦσι προσκυνήματα τρία᾽ εἶτα λαβὼν 6 ἱερεὺς τὸ ἅγιον 
 
 εὐαγγέλιον δίδωσι τῷ διακόνῳ καὶ οὕτως ἐξελθόντες διὰ τοῦ βορείου μέρους προ- 
 πορευομένων αὐτῶν λαμπάδων ποιοῦσι τὴν Μικρὰν Εἴσοδον. 
 
 10 
 
 15 
 
 20 
 
 30 
 
368 The Byzantine Rite 
 
 Kai στάντες ἐν τῷ συνήθει τόπῳ κλίνουσιν ἀμφότεροι τὰς κεφαλὰς καὶ τοῦ 
 διακόνου εἰπόντος ἠρέμα 
 Τοῦ Κυρίου δεηθῶμεν 
 λέγει ὃ ἱερεὺς τὴν εὐχὴν τῆς εἰσόδου μυστικῶς 
 5 εὐχὴ THs εἰσόδου τοῦ εὐαγγελίου μυστικῶς 
 
 ς 
 
 “ 5] a“ 
 Δέσποτα Κύριε ὁ θεὸς ἡμῶν ὁ καταστήσας ἐν οὐρανοῖς 
 , Ν Νὰ 3 ἐλ \ ᾽ ἐλ ᾽ λ 
 τάγματα καὶ στρατιὰς ἀγγέλων, καὶ ἀρχαγγέλων εἰς λειτουρ- 
 7 “ “ a ες ΄ Ἂν lod by 68 € ~ 4 } ey SZ, 
 yiav τῆς ons δόξης" ποίησον σὺν TH εἰσόδῳ ἡμῶν εἴσοδον ἁγίων 
 ἀγγέλων γενέσθαι συλλειτουργούντων ἡμῖν καὶ συνδοξολογούν-- 
 
 ᾿ “ \ ‘ 
 10 Toy τὴν σὴν ἀγαθότητα" ὅτι πρέπει Col πᾶσα λόξὰ τιμὴ Καὶ 
 
 , an Ἂν yy lad τε Ν “ € ὩΣ a “- 
 προσκύνησις τῷ. Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι νῦν 
 
 Ν Ν 
 
 AP 2. > 24 a ow! 
 Και GEL Και εἰς TOYC AIWDNAC TOON AIONON 
 
 Tis εὐχῆς δὲ τελεσθείσης λέγει ὃ διάκονος πρὸς τὸν ἱερέα δεικνύων πρὸς 
 
 ἀνατολὰς τῇ δεξιᾷ κρατῶν ἅμα καὶ τὸ ὠράριον τοῖς τρισὶ δακτύλοις 
 15 Εὐλόγησον δέσποτα τὴν ἁγίαν εἴσοδον 
 καὶ ὃ ἱερεὺς εὐλογῶν λέγει 
 
 Εὐλογημένη ἡ εἴοολος τῶν ἁγίων Gov πάντοτε νῦν καὶ ἀεὶ καὶ εἰς τοὺς 
 
 αἰῶνας τῶν αἰώνων 
 
 εἶθ᾽ οὕτως ἀπέρχεται πρὸς τὸν ἡγούμενον ὃ διάκονος καὶ ἀσπάζεται τὸ 
 
 ε 
 
 20 εὐαγγέλιον εἰ πάρεστιν εἰ δὲ μή, ἀσπάζεται τοῦτο ὃ ἱερεύς. 
 
 Πληρωθέντος δὲ τοῦ τελευταίου τροπαρίου ἔρχεται ὃ διάκονος eis τὸ μέσον 
 καὶ στὰς ἔμπροσθεν τοῦ ἱερέως ἀνυψοῖ μικρὸν τὰς χεῖρας καὶ δεικνύων τὸ ἅγιον 
 > “4 , lA 
 εὐαγγέλιον λέγει μεγαλοφώνως 
 
 Σ᾽ οφία: ὀρθοί 
 2ξ εἶτα προσκυνήσας αὐτός τε καὶ ὃ ἱερεὺς κατόπισθεν αὐτοῦ εἰσέρχονται εἰς τὸ 
 ἅγιον βῆμα καὶ ὁ μὲν διάκονος ἀποτίθησι τὸ ἅγιον εὐαγγέλιον ἐν τῇ ἁγίᾳ 
 τραπέζῃ 
 οἱ δὲ ψάλται λέγουσι τὰ συνήθη τροπάρια 
 Εἰσοδικόν 
 > , c 2 , > > , , 
 30 {EyAorHmenoc ὁ ἐρχόμενος EN GNOMatI Kypioy 
 \ UJ v2 , ς a 
 Θεὸς Κύριος kal ἐπέφανεν ἡμῖν 
 A ~ an > 
 Σῶσον ἡμᾶς vie Θεοῦ ὁ ἐν ᾿Ιορδάνῃ ὑπὸ ᾿Ιωάννου βαπτισθεὶς 
 ψάλλοντάς σοι ἀλληλούϊα) 
 ᾿Απολυτίκιον: ἦχος a’ 
 
 388. {Ἐν ᾿Ιορδάνῃ βαπτιζομένου σου Κύριε ἡ τῆς τριάδος KrA} 
 
The Liturgy of St. Chrysostom 369 
 
 ἀπὸ γ΄ ὠδῆς ἣ Ὑπακοή" ἦχος β' 
 2 σε, 5.9 ’ ; 7 Ν 4 ? ς « \ 
 {Ore τῇ ἐπιφανείᾳ σου ἐφώτισας τὰ σύμπαντα, TOTE ἡ ἁλμυρὰ 
 “ £ ? , yx \ 3 , 7 ΕἸ 3 ’ 
 τῆς ἁμαρτίας Bddacca Eyre Kal ᾿Ιορλάνης κάτω ῥέων ECTPA- 
 H, πρὸς οὐρανὸν ἀνυψῶν ἡμᾶς" ἀλλὰ τῷ ὕψει τῶν θείων 
 ~ X ᾽’ ~ 
 ἐντολῶν σου συντήρησον Χριστὲ ὁ Θεὸς πρεσβείαις τῆς ς 
 θεοτόκου καὶ σῶσον ἡμᾶς" 
 ἀφ᾽ ἕκτης Κοντάκιον' ἦχος 8’ αὐτόμελον 
 ΓΕπεφάνης σήμερον τῇ οἰκουμένῃ καὶ τὸ φῶς σου Κύριε 
 ᾽ ΄ Shon beh τε ᾽ 5) ΄ ε ~ ΄ 
 ἐσημειώθη ἐφ᾽ ἡμᾶς ἐν ἐπιγνώσει ὑμνοῦντάς σε 
 ἮΗλθες ἐφάνης τὸ φῶς τὸ ἀπρόσιτον. 10 
 καὶ ὅταν εἴπωσι τὸ ὕστερον λέγει ὁ διάκονος 
 Τοῦ Κυρίου δεηθῶμεν 
 ὃ ἱερεὺς ἐκφώνως 
 “Or. ἅγιος εἶ ὁ θεὸς ἡμῶν καὶ σοὶ τὴν δόξαν ἀναπέμπομεν τῷ 
 ὩΣ Co ς 
 
 wn A “ , 
 Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι viv καὶ ἀεί 15 
 
 ͵ t t 
 6 διάκονος 
 A IA 
 
 καὶ εἰς τοὺς αἰῶνας TOV αἰώνων 
 
 ε 
 
 ὃ χορός 
 ᾿Αμήν. 
 ᾿Αντὶ τοῦ Τρισαγίου Ψαλλομένου δὲ τοῦ Τρισαγίου λέγει 20 
 ὃ πρῶτος χορός ὃ ἱερεὺς τὴν εὐχὴν ταύτην μυστικῶς 
 {’Oco1 εἰς Χριοτὸν ἐβάπτίοθητε : εὐχὴ τοῦ epee co 
 ee ; O Geos ὁ Afl0C ὃ EN ATIOIC ANATIAYO- 
 Χριοτὸν ἐνέδγοδοθε MENOC ὁ τρισαγίῳ φωνῇ ὑπὸ τῶν σερα- 
 ἀλληλούϊα} φὶμ ἀνυμνούμενος καὶ ὑπὸ τῶν χερουβὶμ 25 
 ὃ δεύτερος χορός δοξολογούμενος καὶ ὑπὸ πάσης ἐπου- 
 {"Ocoi εἶς Χριοτὸν ἐβαπτίοθητε pace Cugiets πρῦ σικιινουμεδε» ὃ = 
 Pie : τοῦ μὴ ὄντος EIC TO EINAI παραγαγὼν τὰ 
 Χριοτὸν ἐνεδγοδοθε σύμπαντα, ὁ κτίσας τὸν ἄνθρωπον KAT 
 ἀλληλούϊα! εἰκόνὰ σὴν KAI ὁμοίωοιν καὶ παντί σου 30 
 ὃ πρῶτος χορός χαρίσματι κατακοσ μη σαν, ὃ διδοὺς 
 {"Ocoi εἰς Χριοτὸν ἐβαπτίσθητε δ᾿ ὙΝτ' ἐθριανν ΚΑῚ eel: καὶ μὴ 
 Arad ἰ παρορῶν ἁμαρτάνοντα ἀλλὰ θέμενος ἐπὶ 
 Χριοτὸν ενέλγοδοθε σωτηρίᾳ μετάνοιαν, ὁ καταξιώσας ἡμᾶς 
 ἀλληλούϊα ἢ τοὺς ταπεινοὺς καὶ ἀναξίους δούλους 35 
 
 Ὁ ooo , mn 
 ὃ δεύτερος χορός σου καὶ ἐν τῇ ὥρᾳ ταύτῃ οτῆνδι 
 
 Nt ΝΡ Cant πὶ κἀτενώπιον THC δόξης τοῦ ἁγίου σου 
 Adga Πατρὶ καὶ Tid καὶ : LR ar Y 
 
 : θυσιαστηρίου καὶ τὴν ὀφειλομένην σοι 
 ε 7 II iA ; x ᾿ ᾿ 
 αγιῷ LLVEVPATL προσκύνησιν καὶ δοξολογίαν προσάγειν" 
 
 Bb 
 
σι 
 
 Io 
 
 5 
 
 20 
 
 25 
 
 30 
 
 37° 
 ὃ πρῶτος χορός 
 Καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς 
 αἰῶνας τῶν αἰώνων, ἀμήν 
 Χριοτὸν ἐνελύοδοθε 
 ἀλληλούϊα} 
 ὃ διάκονος 
 Δύναμις 
 ὃ πρῶτος χορὸς γεγωνοτέρᾳ φωνῇ 
 {"Oco1 εἰς Χριοτὸν ἐβάπτίοθητε 
 
 Χριοτὸν ἐνελύοδοθε 
 ἀλληλούϊα. 
 
 The Byzantine Rite 
 
 αὐτὸς δέσποτα πρόσδεξαι καὶ ἐκ στό- 
 ματος ἡμῶν τῶν ἁμαρτωλῶν τὸν τρισ- 
 άγιον ὕμνον καὶ ἐπίσκεψαι ἡμᾶς EN τῇ 
 ' c a ΄“ 
 χρηοτότητί οογ᾽ συγχώρησον ἡμῖν πᾶν 
 πλημμέλημα ἑκούσιόν τε καὶ ἀκούσιον, 
 ἁγίασον ἡμῶν τὰς ψυχὰς καὶ τὰ σώματα 
 καὶ AOC ἡμῖν EN OCIOTHTI AATPEYEIN σοι 
 TACAC TAC AMEPAC THC ζωῆς ἡμῶν" 
 , a c , , ‘ , 
 
 πρεσβείαις τῆς ἁγίας θεοτόκου καὶ πάν- 
 των τῶν ἁγίων τῶν ἀπ᾽ αἰῶνός σοι 
 > , Ὁ “ oe ἃ. τὰ A 
 εὐαρεστησάντων' ὅτι ἅγιος εἶ ὁ θεὸς 
 ἡμῶν καὶ σοὶ τὴν δόξαν ἀναπέμπομεν 
 τῷ Πατρὶ καὶ τῷ Yio καὶ τῷ ἁγίῳ 
 
 ε ρ ε ε ε Ύ ry 
 Πνεύματι viv καὶ ἀεὶ καὶ εἰς τοὺς 
 αἰῶνας τῶν αἰώνων 
 ταύτης δὲ τελεσθείσης λέγουσι καὶ 
 αὐτοὶ ὅ τε ἱερεὺς καὶ ὃ διάκονος τὸ 
 τρισάγιον ποιοῦντες ὁμοῦ καὶ προσ- 
 κυνήματα τρία ἔμπροσθεν τῆς ἁγίας 
 
 τραπέζηΞ. 
 Εἶτα λέγει ὃ διάκονος πρὸς τὸν ἱερέα 
 Κέλευσον δέσποτα 
 4 > , > ~ , 
 καὶ ἀπέρχονται ἐν τῇ καθέδρᾳ 
 καὶ ὃ ἱερεὺς λέγει ἀπερχόμενος 
 Εὐλογημένοο ὁ ἐρχόμενος ἐν ONOMaTI 
 Κυρίου 
 ὃ δὲ διάκονος 
 
 Εὐλόγησον δέσποτα τὴν ἄνω καθέδραν 
 
 Sere 
 
 καὶ ὃ ἱερεύς 
 
 ΞΘ 
 
 Εὐλογημένοο εἶ ὁ ἐπὶ θρόνου δόξης 
 
 THC Βδοιλείδο COY O KAOHMENOC ἐπὶ 
 τῶν χερογβὶμ πάντοτε νῦν Kal det καὶ 
 
 εἰς τοὺς αἰῶνας τῶν αἰώνων. 
 
 {THE LECTIONS) 
 
 35 Kat μετὰ τὴν συμπλήρωσιν τοῦ τρισαγίου ὃ διάκονος ἐλθὼν ἔμπροσθεν τῶν 
 ἁγίων θυρῶν λέγει 
 
 Πρόσχωμεν 
 
 καὶ ὁ ἀναγνώστης Ψαλμὸς τῷ Δαυΐδ 
 
The Liturgy of St. Chrysostom 
 
 371 
 
 καὶ ὃ διάκονος αὖθις 
 Σ, οφία 
 
 καὶ ὃ ἀναγνώστης 
 
 τὸ Προκείμενον τοῦ ᾿Αποστόλου" ἦχος δ' 
 
 {Εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου 
 Στ. ᾿Εξομολογεῖοθε τῷ Κγρίῳ ὅτι Aradcc}. 
 
 Καὶ αὖθις 6 διάκονος 
 
 Πρόσχωμεν 
 
 ὃ ἀναγνώστης 
 {Πρὸς Τίτον ἐπιστολῆς Παύλου τὸ ἀνάγνωσμα 
 
 Τέκνον Tire ἐπεφάνη ἡ χάρις τοῦ Θεοῦ. ... KAT ἐλπίδὰ ζωῆς 
 
 alw@nioy 771. 22. 11-202. 7} 
 
 καὶ τοῦ ἀποστόλου πληρωθέντος λέγει ὁ ἱερεύς 
 
 >a 4 es , 
 Εἰρηνὴ σοι τῷ ἀναγινώσκοντι. 
 
 Καὶ ὁ ἀναγνώστης 
 ᾿Αλληλούϊα 
 Ψαλμὸς τῷ Δαυΐδ 
 ἦχος a’ 
 
 f Ἐνέγκατε τῷ Kypiw Υἱοὶ Θεοῦ 
 ἐνέγκατε τῷ Κγρίῳ 
 yloye κριῶν 
 Στ. Φωνὴ Κγρίογ ἐπὶ τῶν ὑδάτων 
 ᾿Ενέγκατε τῷ Κγρίῳ yiol Θεοῦ 
 ἐνέγκατε τῷ Κγρίῳ 
 yloyc κριῶν ἢ 
 
 ἀλληλούϊα 
 
 Τοῦ δὲ ἀλληλούϊα ψαλλομένου λαβὼν 
 ε A ψ. \ \ 
 ὃ διάκονος τὸ θυμιατήριον καὶ τὸ θυ- 
 14 , ne ~ A 
 plapa πρόσεισι τῷ tepet καὶ λαβὼν 
 εὐλογίαν παρ᾽ αὐτοῦ θυμιᾷ τὴν ἁγίαν 
 ᾿ 4 Ἄ € A - 
 τράπεζαν γύρωθεν καὶ τὸ ἱερατεῖον ὅλον 
 καὶ τὸν ἱερέα 
 4 ε ε Ἁ [2 4 3 δ Ld 
 καὶ ὃ ἱερεὺς λέγει τὴν εὐχὴν ταύτην 
 μυστικῶς 
 > A A ~ > , 
 εὐχὴ TPO TOD εὐαγγελίου 
 "EAAAMYON ἐν Talc KAPAIAIC ἡμῶν 
 φιλάνθρωπε δέσποτα τὸ τῆς ons θεο- 
 γνωσίας ἀκήρατον φῶς καὶ τοΥο τῆς 
 AlANOIAC ἡμῶν διάνοιξον ὀφθάλμογο εἰς 
 τὴν τῶν εὐαγγελικῶν σου κηρυγμάτων 
 κατανόησιν" ἔνθες ἡμῖν καὶ τὸν τῶν μακ- 
 , > - , “ ‘ 
 αρίων σου ἐντολῶν φόβον ἵνα τὰς 
 CAPKIKAC ἐπιθγμίδο πάσας καταπατή- 
 σαντες πνευματικὴν πολιτείαν μετέλ- 
 θωμεν πάντα τὰ πρὸς εὐαρέστησιν 
 τὴν σὴν καὶ φρονοῦντες καὶ πράττοντες" 
 \ \ ae e. ‘ ~~ ~ 
 σὺ yap εἰ 6 φωτισμὸς τῶν ψυχῶν 
 ιν a , Cun ΄ roe \ 
 Kal τῶν σωμάτων ἡμῶν Χριστε ὁ Θεὸς 
 ’ ΄ 
 καὶ σοὶ τὴν δόξαν ἀναπέμπομεν σὺν τῷ 
 ἀνάρχῳ σου πατρὶ καὶ τῷ παναγίῳ καὶ 
 
 Bb 2 
 
 Io 
 
 15 
 
 20 
 
 25 
 
 30 
 
B72 The Byzantine Rite 
 
 > nd x A , A 
 ἀγαθῷ καὶ ζωοποιῷ σου πνεύματι νῦν 
 καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. 
 Ὃ δὲ διάκονος τὸ θυμιατήριον ἀπο- 
 θέμενος ἔρχεται πρὸς τὸν ἱερέα καὶ 
 ὑποκλίνας αὐτῷ τὴν κεφαλὴν κρατῶν 
 τὸ ὠράριον σὺν τῷ ἁγίῳ εὐαγγελίῳ 
 τοῖς ἄκροις δακτύλοις, δηλονότι ἐν 
 ἐκείνῳ τῷ τόπῳ τῆς ἁγίας τραπέζης, 
 λέγει 
 Εὐλόγησον δέσποτα τὸν εὐαγγε- 
 λιστὴν τοῦ ἁγίου ἀποστόλου καὶ 
 εὐαγγελιστοῦ ἱ Ματθαίου] 
 ὃ δὲ ἱερεὺς σφραγίζων αὐτὸν λέγει 
 Ὃ Θεὸς διὰ πρεσβειῶν τοῦ ἁγίου 
 ἐνδόξου ἀποστόλου καὶ εὐαγγελιστοῦ 
 { Ματθαίου) δῴη σοι ῥῆμα τῷ εὐαγγε- 
 λιζομένῳ δλγνάμει πολλῇ εἰς ἐκπλήρω- 
 σιν τοῦ εὐαγγελίου τοῦ ἀγαπητοῦ υἱοῦ 
 αὐτοῦ κγρίογ δὲ ἡμῶν ᾿ΙηοοΥ Χριστοῦ 
 ὃ δὲ διάκονος εἰπὼν τὸ ᾿Αμὴν καὶ 
 προσκυνήσας μετ᾽ εὐλαβείας τὸ ἅγιον 
 εὐαγγέλιον αἴρει αὐτὸ καὶ ἐξελθὼν διὰ 
 τῶν ἁγίων θυρῶν, προπορευομένων αὐτῷ 
 λαμπάδων, ἔρχεται καὶ ἵσταται ἐν τῷ 
 ἄμβωνι ἢ ἐν τῷ τεταγμένῳ τόπῳ 
 ὃ δὲ ἱερεὺς ἱστάμενος ἔμπροσθεν τῆς ἁγίας τραπέζης καὶ βλέπων πρὸς 
 δυσμὰς ἐκφωνεῖ 
 Σοφία" ὀρθοί 
 3 ᾽ὔ -ςε 7 ᾽ 4 
 ᾿“Ακούσωμεν τοῦ ἁγίου εὐαγγελίου 
 , ~ 
 Εἰρήνη πᾶσι 
 καὶ 6 διάκονος 
 ) “ “ 7 7 3 
 Ek τοῦ κατὰ {MarOaioy} ἁγίου εὐαγγελίου τὸ ἀνάγνωσμα 
 ὃ ἱερεύς 
 IT pécxopev 
 ὃ διάκονος 
 “ Aa 3 ε n a U 
 Τῷ καιρῷ ἐκείνῳ {trrparinetal ὁ ᾿Ιηοοῦο ἀπὸ τῆς FadiAalac . . . ἐν 
 -ς > , eee 
 ᾧ eyddKHca, S. Matt. ait. 13-17} 
 
 καὶ πληρωθέντος τοῦ εὐαγγελίου λέγει πρὸς τὸν διάκονον 6 ἱερεύς 
 
 Εἰρήνη σοι τῷ εὐαγγελιζομένῳ 
 
καὶ 
 
 The Liturgy of St. Chrysostom 373 
 
 ὃ διάκονος ἐλθὼν ἕως τῶν ἁγίων θυρῶν ἀποδίδωσι τὸ ἅγιον εὐαγγέλιον 
 τῷ ἱερεῖ. 
 
 (THE PRAYERS) 
 
 Kai (ὁ διάκονος») στὰς ἐν τῷ συνήθει Εὐχὴ τῆς ἐκτενοῦς ἱκεσίας μυστικῶς 
 
 f2 a» -Ὁ 
 τοπῷ APXETAL OVUTWS a 
 ‘ Κύριε ὁ θεὸς ἡμῶν τὴν ἐκ- 5 
 
 yo , > “ a 
 Εἴπωμεν πάντες ἐξ ὅλης τῆς τενῆ ταύτην ἱκεσίαν πρόσδεξαι 
 
 fal \ > a tal 
 YYXHC, Kal €2 OAHC THC παρὰ τῶν σῶν δούλων Kai ἐλ- 
 
 ' yo 
 ΔΑΝ ΔΕ ειπῶμεν. 0. énoov ἡμᾶς KATA τὸ πλῆθος 
 ὃ χορός γι 
 Κύριε ἐλέησον Τοῦ ἐλέογο Coy, καὶ τοὺς οἰκτιρ- 
 τ μούς σου κατάπεμψον ἐφ᾽ ἡ- το 
 
 > Ν ᾽’ 
 
 Κύριε TantoKpaTop ὁ θεὸς τῶν μᾶς καὶ ἐπὶ πάντα τὸν λαόν 
 TIATEPWN ἡμῶν δεόμεθά cov σου τὸν ἀπεκδεχόμενον τὸ 
 
 2 U WV SN ἊΝ ~ 7 yy 
 ETTAKOYCON καὶ ἐλξησον παρὰ σοῦ πλούσιον ἔλεος 
 
 ᾿Ελέηοον ἡμᾶς ὁ Θεὸς κἀτὰ TO μέγὰ ἐλεός Coy, δεόμεθά σου 
 
 “Er 
 Ἔτι 
 "Er 
 
 Ἔτι 
 
 Ἔτι 
 
 “Er 
 
 ) 7 Ἄ» 3 Ψ 
 ἐπάκουσον καὶ ἐλέησον 15 
 δεόμεθα ὑπὲρ τῶν εὐσεβῶν Kal ὀρθοδόξων χριστιανῶν 
 δεόμεθα ὑπὲρ τοῦ ἀρχιεπισκόπου ἡμῶν τοῦ δεῖνος 
 » « \ ~ > ~ ¢€ ~ “ ε 7 ε , 
 δεόμεθα ὑπὲρ τῶν ἀδελφῶν ἡμῶν τῶν ἱερέων ἱερομονάχων 
 ‘ ~ Ν lon > a n 
 ἱεροδιακόνων καὶ μοναχῶν Kal πάσης τῆς ἐν Χριστῷ ἡμῶν 
 ἀδελφότητος 20 
 2 «ς Ἂ “ fo MS > + ΄ 
 δεόμεθα ὑπὲρ τῶν μακαρίων καὶ ἀειμνήστων κτιτόρων 
 τῆς ἁγίας μονῆς ταύτης ἢ τοῦ ἁγίου οἴκου τούτου καὶ 
 ὑπὲρ πάντων τῶν προαναπαυσαμένων πατέρων καὶ ἀ- 
 δελφῶν ἡμῶν τῶν ἐνθάδε κειμένων καὶ ἁπανταχοῦ ὀρθο- 
 ᾽ 
 δόξων 25 
 “ ᾽ 
 δεόμεθα ὑπὲρ ἐλέους ζωῆς εἰρήνης ὑγείας σωτηρίας ἐπι- 
 Ps 4 Ν ᾽ 7 € “~ “~ ὃ 4 
 σκέψεως συγχωρήσεως καὶ ἀφέσεως ἁμαρτιῶν τῶν δούλων 
 “ ~ ~ > “. “ ( , ~ 7 nN ~ 
 τοῦ Θεοῦ τῶν ἀδελφῶν τῆς ἁγίας μονῆς ταύτης ἢ τοῦ 
 « ig y » 
 ἁγίου οἴκου τούτου 
 “ ᾽ 
 δεόμεθα ὑπὲρ τῶν καρποφορούντων καὶ καλλιεργούντων ἐν 30 
 
 “ “ [4 
 τῷ ἁγίῳ καὶ πανσέπτῳ ναῷ τούτῳ κοπιώντων ψαλλόντων 
 
374 
 
 The Byzantine Rite 
 
 καὶ ὑπὲρ τοῦ περιεστῶτος λαοῦ Tod ἀπεκδεχομένου τὸ παρὰ 
 
 σοῦ μέγα καὶ πλούσιον ἔλεος 
 
 ἐκφώνησις ὑπὸ τοῦ ἱερέως 
 
 ὅτι ἐλεήμων καὶ φιλάνθρωπος Θεὸς ὑπάρχεις καὶ σοὶ τὴν δόξαν 
 
 > 7 a“ XN Ν ox CA Ν cence 03 tg, ’ὔ ~ 
 5 ἀναπέμπομεν τῷ ILarpi καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι νῦν 
 
 ἈΦ ΑΝ, 
 
 - ~ > 
 Kal ἀεὶ Kal εἰς τοὺς αἰῶνας TOV αἰώνων 
 
 ὃ χορός 
 
 ᾿Αμήν. 
 
 (THE. DISMISSALS > 
 
 10 Ὁ διάκονος 
 Evéacbe οἱ κατηχούμενοι τῷ 
 7 
 Κυρίῳ ᾿ 
 ὃ χορός 
 Κύριε ἐλέησον 
 15 Οἱ πιστοὶ ὑπὲρ τῶν κατηχου- 
 μένων δεηθῶμεν 
 ἽΝνα ὁ Κύριος αὐτοὺς ἐλεήσῃ 
 π » ᾽ Ἁ “Ὁ v4 ~ 
 ατηχήσῃ αὐτοὺς τῷ λόγῳ τῆς 
 ἀληθείας 
 20 ᾿Αποκαλύψῃ αὐτοῖς τὸ εὐαγγέ- 
 λιον τῆς δικαιοσύνης 
 «- a by Ν ae 4 ¢ ~ 
 ἘΕνώσῃ αὐτοὺς τῇ ayia αὑτοῦ 
 καθολικῇ καὶ ἀποστολικῇ 
 ἐκκλησίᾳ 
 25 Σῶσον ἐλέησον ἀντιλαβοῦ καὶ 
 διαφύλαξον αὐτοὺς ὁ Θεὸς 
 τῇ σῇ χάριτι 
 ς » Ν A 
 Οἱ κατηχούμενοι Tas κεφαλὰς 
 ὑμῶν τῷ Κυρίῳ κλίνατε 
 
 30 ὃ χορός 
 Σοὶ Κύριε 
 
 Εὐχὴ ὑπὲρ κατηχουμένων μυστικῶς 
 λεγομένη παρὰ τοῦ ἱερέως πρὸ τῆς 
 ἁγίας ἀναφορᾶς 
 
 Κύριε ὁ θεὸς ἡμῶν ὁ ἐν 
 ὑψηλοῖς κἀτοικῶν Kal τὰ τὰ- 
 πεινὰ ἐφορῶν, ὁ τὴν σωτηρίαν 
 
 “ 4 ~ ᾽ ’ 2 
 
 τῷ γένει τῶν ἀνθρώπων ἐΞ- 
 ATIOCTEIAAC τὸν μονογενῆ σοὺ 
 cy Ν ᾿ Ἂν vA € ~ 
 YION Kal θεὸν τὸν κύριον ἡμῶν 
 ᾿Ιησοῦν Χριστόν' ἐπίβλεψον 
 
 ’ 
 
 ἐπὶ τοὺς δούλους σου τοὺς 
 κατηχουμένους τοὺς ὑποκεκλι- 
 κότας σοι τὸν ἑαυτῶν αὐχένα 
 καὶ καταξίωσον αὐτοὺς ἐν 
 κλιρῷ εὐθέτῳ τοῦ λουτροῦ τῆς 
 πάλιγγενεοίδο, τῆς ἀφέσεως τῶν 
 ἁμαρτιῶν καὶ τοῦ ἐνδύματος 
 ΄ > 7 Ψ > 
 τῆς ἀφθαρσίας: ἕνωσον av- 
 τ lad « »" A 
 τοὺς τῇ ayia σου καθολικῇ 
 
 Ν ᾽ lal , » XN 
 Kal ἀἁποστολικῇ ἐκκλησίᾳ καὶ 
 συγκαταρίθμησον αὐτοὺς τῇ 
 
 ἐκλεκτῇ σου ποίμνῃ 
 
The Liturgy of St. Chrysostom 375 
 
 ἐκφώνως 
 
 er Ν ‘ “ 
 ἵνα καὶ αὐτοὶ σὺν ἡμῖν δοξάζωσι τὸ πάντιμον καὶ μεγαλοπρεπὲς 
 
 7 “ ~ ~ ~ 
 ὄνομά σου τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος 
 
 ΄- 4. ~ wn 
 νῦν Kal ἀεὶ Kal εἰς τοὺς αἰῶνας τῶν αἰώνων 
 
 ὃ χορός 
 
 on 
 
 ᾿Αμήν 
 
 καὶ ἐξαπλοῖ τὸ Εἱλητὸν ὃ ἱερεύς 
 
 καὶ ὁ διάκονος 
 
 ,ὔ 
 Οσοι κατηχούμενοι προέλθετε' οἱ κατηχούμενοι προέλθετε" 
 
 ὅσοι κατηχούμενοι προέλθετε: μήτις τῶν κατηχουμένων. τὸ 
 
 (MASS OF THE FAITHFUL) 
 
 {THE PRAYERS OF THE FAITHFUL) 
 
 (Ὁ διάκονος» 
 vA \ yi Ν Ψ ᾽ 
 Οσοι πιστοὶ ἔτι καὶ ἔτι ἐν 
 εἰρήνῃ τοῦ Κυρίου δεηθῶμεν 
 ὃ χορός 
 Κύριε ἐλέησον 
 ᾿Αντιλαβοῦ σῶσον ἐλέησον καὶ 
 διαφύλαξον ἡμᾶς ὁ Θεὸς τῇ 
 σῇ χάριτι 
 ὃ χορός 
 Κύριε ἐλέησον 
 
 ὃ διάκονος 
 
 Σοφία 
 
 Εὐχὴ πιστῶν a’ μετὰ τὸ ἁπωλθῆναι 
 τὸ εἷλητόν, μυστικῶς 
 Eyyapictofmen cor Κύριε 6 15 
 θεὸς τῶν AYNAMEON τῷ καταξι- 
 ώσαντι ἡμᾶς παραστῆναι καὶ 
 “ to 4 Fe 
 viv τῷ ἁγίῳ σου θυσιαστηρίῳ 
 καὶ προσπεσεῖν τοῖς οἰκτιρμοῖς 
 σου ὑπὲρ τῶν ἡμετέρων ἁμαρ- 20 
 τημάτων κλὶ τῶν TOY λδοῦ 
 ἀγνοημάτων᾽ πρόσδεξαι ὁ Θεὸς 
 τὴν δέησιν ἡμῶν, ποίησον ἡμᾶς 
 > 7 7 ~ , 
 ἀξίους γενέσθαι τοῦ προσφέρειν 
 ἱκεσίας καὶ 2 
 
 , ον 
 σοι AEHCEIC Και 
 
 σι 
 
 θυσίας ἀναιμάκτους ὑπὲρ παν- 
 τὸς τοῦ λαοῦ σου καὶ IKANWCON 
 HMAC οὺς ἔθογ EIC τὴν AIAKONIAN 
 σοὺ TAYTHN ἐν TH δυνάμει τοῦ 
 πνεύματός σοὺ τοῦ ἁγίου ἀκατα- 30 
 
 γνώστως καὶ ἀπροσκόπως ἐν 
 
10 
 
 20 
 
 25 
 
 30 
 
 376 
 
 The Byzantine Rite 
 
 καθαρῷ TH MApTYpi@ THC CYN- 
 EIAHCEWC ἡμῶν ETTIKAAEICOAl σε 
 ἐν TIANTI κδιρῷ Kal τόπῳ ἵνα 
 ἡμῖν 
 εἴης ἐν τῷ πλήθει τῆς σῆς 
 
 εἰσακούων ἡμῶν ἵλεως 
 
 ἀγαθότητος 
 
 ἐκφώνησις ὑπὸ τοῦ ἱερέως 
 
 « , A , \ Ν ’ a Ν ‘ 
 ὅτι πρέπει οοἱ πᾶσα δόξα τιμὴ Kal προσκύνησις τῷ Πατρὶ καὶ 
 
 an 2 
 
 a (un) \ 7 ’ὕ “- ἊΝ SAN Ν 3 \ 2A 
 τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι viv καὶ ἀεὶ καὶ εἶς TOYC ἀἰῶνδο 
 
 t 
 
 τῶν δἰώνων 
 
 ὃ χορός 
 
 > AMEN. 
 
 Ὃ διάκονος 
 ἽΕΤΙ 
 Κυρίου δεηθῶμεν 
 
 κἀὶ ἔτι ἐν εἰρήνῃ τοῦ 
 ὃ χορός 
 Κύριε ἐλέησον 
 ᾿Αντιλαβοῦ σῶσον ἐλέησον KTA 
 ὃ χορός 
 Κύριε ἐλέησον 
 6 διάκονος 
 Σοφία 
 
 Ν > , > Δ τ , 
 και εἰσέρχεται ELS TO LEpov 
 
 Εὐχὴ πιστῶν β΄ μυστικῶς 
 Πάλιν καὶ 
 
 ’ ‘ ~ 7 
 προσπίπτομεν Kai σοῦ δεόμεθα 
 
 πολλάκις σοὶ 
 
 ἀγαθὲ καὶ φιλάνθρωπε ὅπως 
 > , 2 \ ‘ I € ~ 
 émiBAEwac ἐπὶ THN AEHCIN ἡμῶν 
 ἢ δε τες Ν Ἂν ‘ 
 KADAPICHC ἡμῶν τὰς ψυχὰς Kal 
 τὰ σώματα ἀπὸ TANTOC MOAYC- 
 ΜΟΥ͂ CApKOC Kal πνεύματος καὶ 
 ’ « ΄“ ᾽ ’ See ’ 
 δῴης ἡμῖν ἀνένοχον καὶ ἀκατά- 
 κριτον τὴν παράστασιν τοῦ 
 ἁγίου σου θυσιαστηρίου" χάρι- 
 σαι δὲ ὁ Θεὸς τοῖς συνευχο- 
 7 « “Ἔ ἣὧ 7 Ν 
 μένοις ἡμῖν προκοπὴν βίου καὶ 
 πίστεως καὶ ογνέςεως πνεγμὰ- 
 τικηῖο᾽ δὸς αὐτοῖς πάντοτε μετὰ 
 la Ν J 4 ’ 
 φόβου καὶ ἀγάπης λατρεύειν 
 σοι ἀνενόχως, καὶ ἀκατακρίτως 
 μετέχειν τῶν ἁγίων σοὺ μυσ- 
 bi n 
 τηρίων, καὶ THC ἐπουρανίου σου 
 
 Βλοιλείὰς ἀξιωθῆνδι 
 
The Liturgy of St. Chrysostom 270 
 
 ἐκφώνησις ὑπὸ τοῦ ἱερέως 
 
 ὅπως ὑπὸ τοῦ κράτους σου πάντοτε φυλαττόμενοι σοὶ δόξαν 
 
 ἠἡναπέμπωμεν τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι νῦν 
 ava μ μ ἐ ρ L [ t y [1 μ 
 
 Nid) 29 
 
 Kal ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων 
 
 ὃ χορός 
 
 ᾿Αμήν. 
 
 (THE GREAT ENTRANCE) 
 
 Ὁ Χερουβικὸς Ὕμνος 
 Οἱ τὰ χερουβὶμ 
 μυστικῶς εἰκονίζοντες 
 καὶ τῇ ζωοποιῷ τριάδι 
 ἢ B Tp 
 Tov τρισάγιον ὕμνον 
 προσάδοντες 
 πᾶσαν τὴν Βιωτικὴν ἀπο- 
 
 θώμεθα μέριμναν 
 
 Εὐχὴ ἣν λέγει ὃ ἱερεὺς μυστικῶς τοῦ 
 χερουβικοῦ ἀδομένου 
 Οὐδεὶς ἄξιος τῶν συνδεδεμένων τὰῖςο 
 CAPKIKAIC ἐπιθγμίδιο καὶ HAONAIC προσ- 
 aA , KA 
 έρχεσθαι ἢ προσεγγίζειν ἢ λειτουρ- 
 γεῖν σοι Bacikey THC δόξηο' τὸ γὰρ 
 “ , 
 διακονεῖν σοι μέγα καὶ φοβερὸν καὶ 
 αὐταῖς ταῖς ἐπουρανίαις δυνάμεσιν" 
 ἀλλ᾽ ὅμως διὰ τὴν ἄφατον καὶ ἀμέτρη- 
 ΄ ᾿ > , Ν 
 τόν σου φιλανθρωπίαν ἀτρέπτως καὶ 
 > , , a \ 
 ἀναλλοιώτως γέγονας ἄνθρωπος καὶ 
 ἀρχιερεὺς ἡμῶν ἐχρημάτισας καὶ τῆς 
 λειτουργικῆς ταύτης καὶ ἀναιμάκτου 
 θυσίας τὴν ἱερουργίαν παρέδωκας ἡμῖν 
 ὡς AECTIOTHC τῶν ἁπάντων" σὺ γὰρ 
 , , c A ς -“ , 
 μόνος Κύριε ὁ θεὸς ἡμῶν δεοπόζειο 
 τῶν ἐπουρανίων κἀὶ τῶν ἐπιγείων 
 ὁ ἐπὶ θρόνου χερουβικοῦ ἐποχούμενος, 
 ὁ τῶν σεραφὶμ κύριος καὶ Βδοιλεγο TOY 
 ἸΙορδήλ, ὁ μόνος ἅγιος καὶ ἐν ἁγίοιο 
 ANATIAYOMENOC. σὲ τοίνυν δυσωπῶ τὸν 
 , > \ \ De: > , 
 μόνον ἀγαθὸν καὶ εὐήκοον ἐπίβλεψον 
 ἐπ᾿ ἐμὲ τὸν ἁμαρτωλὸν καὶ ἀχρεῖον 
 δοῦλόν gov καὶ καθάρισόν μου τὴν 
 Ψυχὴν καὶ τὴν καρδίαν ἀπὸ συνει- 
 δήσεως πονηρᾶς καὶ ἱκάνωοόν με τῇ 
 δυνάμει τοῦ ἁγίο᾽ σου TINEYMATOC 
 ° 
 ἐνδεδυμένον τὴν τῆς ἱερατείας χάριν 
 παραστῆναι τῇ ἁγίᾳ σου ταύτῃ τραπέζῃ 
 καὶ ἱερουργῆσαι τὸ ἅγιον καὶ ἄχραντόν 
 σου σῶμα καὶ τὸ τίμιον αἷμα σοὶ γὰρ 
 
 προσέρχομαι κλίνας τὸν ἐμαυτοῦ αὐχένα 
 
 ou 
 
 15 
 
 20 
 
 25 
 
 30 
 
 95 
 
 καὶ δέομαί σου MH ἀποοτέρψῃο τὸ 40 
 
19 
 
 15 
 
 20 
 
 tc 
 
 σι 
 
 30 
 
 The Byzantine Rite 
 
 πρόσωπόν Coy ἀπ᾿ ἐμοῦ MHAE ἀπο- 
 AOKIMACHC μὲ ἐκ πάίδων οο ἀλλ᾽ 
 ἀξίωσον προσενεχθῆναί σοι ὑπ᾽ ἐμοῦ 
 τοῦ ἁμαρτωλοῦ καὶ ἀναξίου δούλου 
 σου τὰ δῶρα ταῦτα' σὺ γὰρ εἶ 
 ὁ προσφέρων καὶ προσφερόμενος 
 καὶ προσδεχόμενος καὶ διαδιδόμενος 
 Χριστὲ ὁ θεὸς ἡμῶν καὶ σοὶ τὴν δόξαν 
 ἀναπέμπομεν σὺν τῷ ἀνάρχῳ σου 
 πατρὶ καὶ τῷ παναγίῳ καὶ ἀγαθῷ καὶ 
 ζωοποιῷ σου πνεύματι νῦν καὶ ἀεὶ καὶ 
 εἰς τοὺς αἰῶνας τῶν αἰώνων 
 πληρωθείσηΞ δὲ τῆς εὐχῆς λέγουσι 
 καὶ αὐτοὶ τὸν χερουβικὸν ὕμνον. 
 Εἶτα λαβὼν ὃ ἱερεὺς τὸν θυμιατὸν 
 θυμιᾷ τὴν ἁγίαν τράπεζαν γύρωθεν καὶ 
 τὸ ἱερατεῖον ὅλον ὕστερον δὲ καὶ τὰς 
 δεσποτικὰς εἰκόνας καὶ τὸν λαὸν μικρὸν 
 προελθὼν τῶν βημοθύρων᾽ λέγει δὲ καθ᾽ 
 ἑαυτὸν καὶ τὸν πεντηκοστὸν καὶ τρο- 
 πάρια κατανυκτικὰ ὅσα καὶ βούλεται. 
 Καὶ ἀπέρχονται ἐν τῇ προθέσει ὅ τε 
 ἱερεὺς καὶ ὃ διάκονος προπορευομένου 
 τοῦ διακόνου, αὐτὸς δὲ θυμιάσας τὰ 
 ἅγια καθ᾽ ἑαυτὸν εὐχόμενος τό 
 . Ὃ Θεὸο ἱλάοθητί μοι τῷ ἁμάρτωλῷ 
 λέγει πρὸς τὸν ἱερέα 
 ἜἜπαρον δέσποτα 
 καὶ 6 ἱερεὺς ἄρας τὸν ἀέρα ἐπιτίθησιν 
 ἐπὶ τῶν ὥμων αὐτοῦ λέγων 
 *Endpate Tac χεῖρδο ὑμῶν εἰο TA ἅγιὰ 
 καὶ εὐλογεῖτε τὸν Κύριον 
 εἶτα τὸν ἅγιον δίσκον λαβὼν ἐπι- 
 βάλλει τῇ τοῦ διακόνου κεφαλῇ μετὰ 
 πάσης προσοχῆς καὶ εὐλαβείας, κρα- 
 τοῦντος ἅμα τοῦ διακόνου καὶ τὸν 
 θυμιατὸν ἑνὶ τῶν δακτύλων: αὐτὸς δὲ 
 τὸ ἅγιον ποτήριον ἀνὰ χεῖρας λαβὼν 
 
 be oa δ A Lf , , > - , δὴ , 
 ἐξέρχονται διὰ τοῦ βορείου μέρους προπορευομένων αὐτοῖς λαμπάδων καὶ περιέρ- 
 XOVTAL τὸν ναὸν εὐχόμενοι ἀμφότεροι ὑπὲρ πάντων καὶ λέγοντες 
 
 ε 
 
 7 ¢€ Κ᾿ i“ 4 Ἂς ᾽ “π᾿ / ς ~ 
 Πάντων ἡμῶν μνησθείη Κύριος ὁ Θεὸς ἐν τῇ βασιλείᾳ αὑτοῦ 
 
 πάντοτε νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. 
 
The Liturgy of St. Chrysostom 379 
 
 Ὁ χερουβικὸς ὕμνος 
 ‘Qs τὸν βασιλέα τῶν ὅλων 
 ὑποδεξόμενοι 
 ταῖς ἀγγελικαῖς 
 ἀοράτως δορυφορούμενον 
 τάξεσιν 
 ἀλληλούϊα ἀλληλούϊα 
 ἀλληλούϊα. 
 
 Εἰσελθὼν δὲ ὃ διάκονος ἔνδον τῶν 
 ε la lol ν΄ 3 lal - 
 ἁγίων θυρῶν ἵσταται ἐν τοῖς δεξιοῖς 
 καὶ μέλλοντος τοῦ ἱερέως εἰσελθεῖν 
 λέγει πρὸς αὐτὸν ὃ διάκονος 
 ’ “A , 
 Μνησθείη Κύριος ὁ Θεὸς τῆς ἱερωσύνης 
 > a , ig ~ 
 σου ἐν TH βασιλείᾳ αὑτοῦ KTA 
 
 ‘ ere 2 A > [4 
 
 καὶ ὃ ἱερεὺς πρὸς αὐτόν 
 
 ’ - 
 Μνησθείη Κύριος ὁ Θεὸς τῆς tepo- 
 , n ΄σ 
 διακονίας σου ἐν τῇ βασιλείᾳ αὑτοῦ 
 πάντοτε νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας 
 
 τῶν αἰώνων 
 καὶ ἀποτίθησι μὲν ὃ ἱερεὺς τὸ ἅγιον 
 ποτήριον ἐν τῇ ἁγίᾳ τραπέζῃ λαβὼν 
 δὲ καὶ τὸν ἅγιον δίσκον ἀπὸ τῆς τοῦ 
 διακόνου κεφαλῆς ἀποτίθησι καὶ αὐτὸν 
 AW {3 , ef λέ 
 τῇ ἁγίᾳ τραπέζῃ λέγων 
 
 ε > ~ , 
 
 O εὐσχήμων ᾿Ιωσὴφ ἀπὸ τοῦ ξύλου 
 καθελὼν τὸ ἄχραντόν σου σῶμα σιν- 
 / Cy « U ‘ 2 , » 
 δόνι καθαρᾷ εἵἷλησας καὶ ἀρώμασιν ἐν 
 
 ie cr 
 μνήματι καινῷ κηδεύσας ἀπέθετο 
 
 Ἐν τάφῳ σωματικῶς κτὰ Cp. 861) 
 
 ε 
 
 Ὡς ζωηφύρος, ὡς παραδείσου ὡραι- 
 ὅτερος ὄντως καὶ παστάδος πάσης 
 βασιλικῆς ἀναδέδεικται λαμπρότερος 
 - a GLA 
 Χριστὲ ὁ τάφος σου ἡ πηγὴ τῆς ἡμῶν 
 ἀναστάσεως 
 > A [4 w+ > ’ 
 εἶτα τὰ μὲν καλύμματα ἄρας ἀπό τε 
 τοῦ ἱεροῦ δίσκου καὶ τοῦ ἁγίου ποτη- 
 ρίου τίθησιν ἐν ἑνὶ μέρει τῆς ἁγίας 
 
 “ A x 27 3 | “- ~ 
 
 τραπέζης, τὸν δὲ ἀέρα ἀπὸ τῶν τοῦ 
 διακόνου ὥμων λαβὼν καὶ θυμιάσας 
 
 σκεπάζει SV αὐτοῦ τὰ ἅγια λέγων 
 
 3 > ~ 
 Ὃ εὐσχήμων Ἰωσὴφ ἀπὸ τοῦ κτλ 
 
 καὶ λαβὼν τὸν θυμιατὸν ἐκ τῶν τοῦ 
 
 la »-“- ~ Vig. ‘ ΄ 5 
 διακόνου χειρῶν θυμιᾷ τὰ ἅγια τρὶς ὅτε 2 
 
 ὃ μὲν διάκονος λέγει 
 ᾿Αγάθγνον δέσποτα 
 ὃ δὲ ἱερεύς 
 Τότε anoicoycin ἐπὶ τὸ θγοιδοτήριον 
 coy Μόοχογο. 
 
 Καὶ ἀποδοὺς τὸν θυμιατὸν καὶ χαλά- 
 
 5 
 
 _ 
 “σι 
 
 20 
 
 40 
 
280 The Byzantine Rite 
 
 1Ο 
 
 15 
 
 20 
 
 25 Καὶ ὁ διάκονος ἐπειπὼν τὸ ᾿Αμὴν καὶ 
 ἀσπασάμενος τὴν τοῦ ἱερέως δεξιὰν 
 ἐξέρχεται καὶ στὰς ἐν τῷ συνήθει τόπῳ 
 
 λέγει 
 ΠΠληρώσωμεν τὴν δέησιν ἡμῶν 
 ~ 7 
 30 τῷ Κυρίῳ 
 ὃ χορός 
 
 Κύριε ἐλξησον 
 
 € \ “ iA Ζ. 
 Ὑπὲρ τῶν προτεθέντων τιμίων 
 δώρων τοῦ Κυρίου δεηθῶμεν 
 35 Ὑπὲρ τοῦ ἁγίου οἴκου τούτου 
 καὶ τῶν μετὰ πίστεως εὐλα- 
 
 βείας καὶ φόβου Θεοῦ εἰσιόν-: 
 
 gas τὸ φελόνιον κλίναΞ τε τὴν κεφαλὴν 
 
 λέγει πρὸς τὸν διάκονον 
 Μνήσθητί μου ἀδελφὲ καὶ συλλει- 
 τουργέ 
 a) 2. , ‘ > ip: 
 καὶ ὁ διάκονος πρὸς αὐτόν 
 Μνησθείη Κύριος ὁ Θεὸς τῆς ἱερωσύ- 
 νης σου ἐν τῇ βασιλείᾳ αὑτοῦ 
 εἶτα ὃ διάκονος ὑποκλίνας καὶ αὐτὸς 
 τὴν κεφαλὴν κρατῶν ἅμα καὶ τὸ ὠρά- 
 ριον τοῖς τρισὶ δακτύλοις τῆς δεξιᾶς 
 λέγει πρὸς τὸν ἱερέα 
 Εὖξαι ὑπὲρ ἐμοῦ δέσποτα ἅγιε 
 καὶ ὃ ἱερεύς 
 Πνεῦμά ἅγιον ἐπελεύσεταδι ἐπὶ οὲ καὶ 
 δύνάμιο ὑψίοτου ETICKIACE! COI 
 καὶ ὃ διάκονος 
 Αὐτὸ τὸ Πνεῦμα συλλειτουργήσει ἡμῖν 
 TACAC TAC HMEPAC THC Z@HC ἡμῶν 
 καὶ αὖθις 6 αὐτός 
 Μνήσθητί μου δέσποτα ἅγιε 
 καὶ ὃ ἱερεύς 
 
 , , « A > Lon} 
 
 Μνησθείη cov Κύριος ὁ Θεὸς ev τῇ 
 
 A - ‘ ν᾿ 
 
 βασιλείᾳ αὑτοῦ πάντοτε νῦν καὶ ἀεὶ καὶ 
 
 ΄“ ΄“ 5» 
 εἰς τοὺς αἰῶνας τῶν αἰώνων. 
 
 Εὐχὴ τῆς προσκομιδῆς μετὰ τὴν ἐν 
 
 a 
 
 τῇ ἁγίᾳ τραπέζῃ τῶν θείων δώρων 
 ἀπόθεσιν μυστικῶς 
 
 Κύριε ὁ Θεὸς πὰντοκράτωρ 
 « fe id « he 
 ὁ μόνος ἅγιος ὁ δεχόμενος 
 θγοίὰν AINECEWC παρὰ τῶν ἐπι- 
 καλουμένων σε ἐν ὅλῃ κἀρλίδ, 
 πρόολεξλι καὶ ἡμῶν τῶν ἁμαρ- 
 τωλῶν τὴν δλέηοιν καὶ προσά- 
 γαγε τῷ ἁγίῳ σου θυσιαστηρίῳ 
 καὶ ἱκάνωσον ἡμᾶς προσενεΓγ- 
 
 KEIN σοὶ δῶρά TE Kal θγοίδε 
 
The Liturgy of St. Chrysostom 
 
 bd Een A - 
 Tov ἐν αὐτῷ τοῦ Κυρίου 
 δεηθῶμεν 
 «ς “΄΄“ί᾿ ε a A 
 Ὑπὲρ τοῦ pycOAnal ἡμᾶς ἀπὸ 
 , , 2 a 7 
 TIACHC θλίψεως ὀργῆς κινδύ- 
 \ > / a Zs 
 vou Kai ἀνάγκης τοῦ Κυρίου 
 δεηθῶμεν 
 AvriraBod σῶσον ἐλέησον καὶ 
 διαφύλαξον ἡμᾶς ὁ Θεὸς τῇ 
 σῇ χάριτι 
 Τὴν ἡμέραν πᾶσαν τελείαν 
 ἁγίαν εἰρηνικὴν καὶ ἀνα- 
 fa ἣν “ ’͵ 
 μάρτητον παρὰ τοῦ Κυρίου 
 J 4 
 αἰτησώμεθα 
 ὃ χορός 
 Παράσχου Κύριε 
 wx 
 Ayyedov εἰρήνης, πιστὸν ὁδη- 
 γόν, φύλακα τῶν ψυχῶν καὶ 
 τῶν σωμάτων ἡμῶν παρὰ τοῦ 
 Κυρίου αἰτησώμεθα 
 » Ν » a 
 Συγγνώμην καὶ ἀφεσιν τῶν 
 ἁμαρτιῶν καὶ τῶν πλημμε- 
 λημάτων ἡμῶν παρὰ τοῦ 
 Κυρίου αἰτησώμεθα 
 Τὰ καλὰ καὶ συμφέροντα ταῖς 
 ψυχαῖς ἡμῶν καὶ εἰρήνην 
 9 κόσμῳ παρὰ τοῦ Κυρίου 
 Πρ κου ep ρ 
 5 ’ 
 αἰτησώμεθα 
 Τὸν ὑπόλοιπον χρόνον τῆς ζωῆς 
 ἡμῶν ἐν εἰρήνῃ καὶ μετα- 
 7 2 la δὰ ~ 
 νοίᾳ ἐκτελέσαι παρὰ τοῦ 
 
 Κυρίου αἰτησώμεθα 
 
 381 
 
 TINEYMATIKAC ὑπὲρ τῶν ἡμετέρων 
 ἁμαρτημάτων Kal τῶν TOY λδοῦ 
 ἀγνοημάτων καὶ καταξίωσον 
 ἡμᾶς εὑρεῖν χάριν ἐνώπιόν σου 
 τοῦ γενέοθλι σοι εὐπρόοδεκτον 
 τὴν θγοίὰν ἡμῶν καὶ ἐπισκη- 
 νῶσαι τὸ πνεῦμὰ τῆς χάριτός 
 coy τὸ ἀγαθὸν ἐφ᾽ ἡμᾶς καὶ 
 ἐπὶ τὰ προκείμενα δῶρα ταῦτα 
 
 τς ὭΡΒΝ ΄ x , 
 καὶ ἐπὶ πάντα τὸν λαὸν σου 
 
 15 
 
 20 
 
 25 
 
 20 
 
282 The Byzantine Rete 
 
 Χριστιανὰ τὰ τέλη τῆς ζωῆς 
 € oN ᾽ "ἢ EJ 7 
 ἡμῶν ἀνώδυνα averraic- 
 3 Ν ἊΝ Ν 
 χυντα εἰρηνικὰ καὶ καλὴν 
 ᾽ 4 Ἀ 5] BY “ 
 ἀπολογίαν τὴν ἐπὶ τοῦ φο- 
 5. βεροῦ βήματος τοῦ Χριστοῦ 
 αἰτησώμεθα 
 Τῆς παναγίας ἀχράντου ὑπερ- 
 ευλογημένης ἐνδόξου δεσ- 
 te ¢ “” 7 
 ποίνης ἡμῶν θεοτόκου KTA 
 10 ὃ χορός 
 Σοὶ Κύριε 
 ὃ ἱερεὺς ἐκφώνως 
 A “ > ~ ~ ~ ca ᾽ ἫΣ > a 
 διὰ τῶν οἰκτιρμῶν TOD μονογενοῦς σου υἱοῦ μεθ᾽ οὗ εὐλογητὸς 
 εἶ σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου πνεύματι νῦν 
 « c 3 ἐ 
 Ν SN Ν ) AY IA ~ +7 
 15 καὶ ἀεὶ Kal εἰς τοὺς αἰῶνας τῶν αἰώνων 
 ὃ χορός 
 
 ᾿Αμήν. 
 
 {THE KISS OF PEACE) 
 Ὃ ἱερεύς 
 20 Εἰρήνη πᾶσι 
 ὃ διάκονος 
 > , ᾽ U4 er ) « ῳ ς 4 
 Ayamnowpev ἀλλήλους iva ἐν ὁμονοίᾳ ὁμολογήσωμεν 
 ὁ χορός 
 Πατέρα Υἱὸν καὶ ἅγιον Πνεῦμα τριάδα ὁμοούσιον καὶ 
 > 7 
 25 ἀχώριστον 
 καὶ ὃ μὲν ἱερεὺς προσκυνήσας τρὶς ἀσπάζεται τὰ ἅγια οὕτως ὡς εἰσὶ 
 κεκαλυμμένα λέγων μυστικῶς 
 
 ᾿Αγάπήοω ce Κύριε ἡ ἰοχύο moy’ Kypioc οτερέεωμά Moy Kal κἀταφυγῆ MOY 
 Kai PyCTHC MOY 
 30 ἐκ τρίτου 
 c , 4 e ὃ ἀ ~ > re , > ld " Ν A 
 OPLOLWS καὶ O OLAKOVOS CULT POOKUVEL εν ῳ toTaTar TOTT®, ἀσπάζεται δὲ και TO 
 
 > ά 15 ~ ἙΝ > Ν ~ U 
 ὠράριον αὐτου ἔνθα ἐστι OTAVPOV τῦυποϑξβ. 
 
The Liturgy of St. Chrysostom 38 
 
 ῳ 
 
 (THE CREED) 
 Kat οὕτως ἐκφωνεῖ 
 Τὰς θύρας, τὰς θύρας 
 > f. ? 
 Ev σοφίᾳ πρόσχωμεν 
 ὃ δὲ ἱερεὺς ἄρας τὸν ἀέρα ἔπάνω τῶν δώρων κινεῖ αὐτὸν ἀνοικτόν 5 
 ὃ λαὸς τό 
 Πιστεύω εἰς ἕνα Θεὸν Πατέρα παντοκράτορα ποιητὴν οὐρανοῦ 
 Ν i « Los 7 ‘ > - Ν , iva - 
 kal γῆς ὁρατῶν τε πάντων Kal ἀοράτων. καὶ els Eva Κύριον 
 Ἢ ~ QA Ν eX ~ Θ “ QA ~ AQ ) ~ 
 ησοῦν Χριστὸν τὸν υἱὸν τοῦ Θεοῦ τὸν μονογενῆ τὸν EK TOU 
 . Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων, φῶς ἐκ φωτός, τὸ 
 θεὸν ἀληθινὸν ἐκ θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, 
 « 7 τ ΓΑ See 5) , Sees) 5 x Be aS 
 ὁμοούσιον τῷ Πατρί δι᾽ οὗ τὰ πάντα ἐγένετο" τὸν δι ἡμᾶς 
 Ἂν ᾽ ’ Ν si ἈΝ € UA 7 v4 
 τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα 
 ) lad 5) “ Ν 3 by 4 € 7 Ν 
 ἐκ τῶν οὐρανῶν καὶ σαρκωθέντα ἐκ Πνεύματος ἁγίου καὶ 
 Μαρίας τῆς παρθένου καὶ ἐνανθρωπήσαντα, σταυρωθέντα τε 18 
 ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου καὶ παθόντα καὶ ταφέντα καὶ 
 3 te ~ te € 2? x ἌΝ Ἂν Ν ᾽ λθό > 
 ἀναστάντα τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς γραφὰς Kal ἀνελθόντα εἰς 
 τοὺς οὐρανοὺς καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρὸς καὶ πάλιν 
 2 , x , a a ‘ Bes a A 
 ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας Kal νεκρούς" οὗ τῆς βασι- 
 λείας οὐκ ἔσται τέλος. καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον τὸ κύριον 2° 
 ἊΥ 54 Ne “- .Ν ) Me 4 ἂν \ A 
 τὸ ζωοποιὸν τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον τὸ σὺν Πατρὶ καὶ 
 n Ν “ 
 Υἱῷ συμπροσκυνούμενον καὶ συνδοξαζόμενον τὸ λαλῆσαν διὰ 
 las “ ; fd ς 7 XN Ν ᾽ Ν > 
 τῶν προφητῶν" εἰς μίαν ἁγίαν καθολικὴν καὶ ἀποστολικὴν ἐκ- 
 Zatch Xe ~ a ΄ ᾽ » ¢ Gane 
 kAngiav' ὁμολογῶ ἕν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν προσ- 
 
 ~ 3 , A Ν Ἂς “ ΄ ban > 7 
 δοκῶ ἀνάστασιν νεκρῶν Kal ζωὴν τοῦ μέλλοντος αἰῶνος. ἀμήν. 25 
 
 (ANAPHORA) 
 Εἶτα 6 διάκονος 
 Στῶμεν καλῶς, στῶμεν μετὰ φόβου, πρόσχωμεν τὴν ἁγίαν 
 ἀναφορὰν ἐν εἰρήνῃ προσφέρειν 
 ὃ χορός 20 
 
 ͵ 
 "Eneov εἰρήνης, θυσίαν αἰνέσεως 
 
284 The Byzantine kite 
 
 ‘ ε \ e x > 2 Ἃ La > >| “-ο ε A > Oo (θ σιν αὐτὸν ἐν ἑνὶ 
 καὶ 6 μὲν ἱερεὺς ἐπάρας τὸν ἀέρα ἀπὸ τῶν ἁγίων ἀποτισῃ 
 
 τόπῳ: ὃ δὲ διάκονος προσκυνήσας εἰσέρχεται ἐν τῷ ἁγίῳ βήματι καὶ λαβὼν 
 ῥυπίδιον ῥιπίζει τὰ ἅγια εὐλαβῶς 
 (THE THANKSGIVING) 
 5 Ὁ ἱερεὺς στραφεὶς πρὸς τὸν λαὸν ἐκφωνεῖ 
 Ἢ χάρις τοῦ κυρίου ἡμῶν ᾿ΙηςοΥ̓ Χριοτοῦ: κἀὶ ἡ ἀγάπη τοῦ 
 Θεοῦ καὶ Πατρὸς Kai ἡ κοινωνίὰ TOY ἁγίου Πνεύματος εἴη 
 
 μετὰ πάντων ὑμῶν 
 καὶ εὐλογεῖ τὸν λαόν 
 
 [ο ὃ χορός 
 Καὶ μετὰ τοῦ πνεύμδτους coy 
 ὃ ἱερεύς 
 [Ἄνω σχῶμεν τὰς KAPAIAC 
 δεικνύων ἅμα τῇ χειρί 
 15 ὃ χορός 
 Ἔχομεν πρὸς τὸν Κύριον 
 ὃ ἱερεύς 
 2 , lad ' 
 Εὐχαριοτήοωμεν τῷ Κγρίῳ 
 ὃ χορός 
 20 ἴΑξιον καὶ δίκαιόν ἐστιν προσκυνεῖν Πατέρα Υἱὸν καὶ ἅγιον 
 Πνεῦμα τριάδα ὁμοούσιον καὶ ἀχώριστον 
 ὃ ἱερεὺς ἐπεύχεται μυστικῶς πρὸς ἀνατολὰς ἐστραμμένος 
 Ἄξιον καὶ δίκαιον σὲ ὑμνεῖν σὲ εὐλογεῖν σὲ αἰνεῖν σοὶ 
 εὐχαριστεῖν σὲ προσκυνεῖν EN TANT] τόπῳ τῆς AECTIOTEIAC σου" 
 \ Ν 5 Ν ja ᾽ , +7 3 7 
 
 25 σὺ yap εἶ Θεὸς ἀνέκῴφραστος ἀπερινόητος ἀόρατος ἀκατάληπτος, 
 2°25 » ς » y ‘ Ν € ᾽΄ ex ν᾿ Ν Ν 
 ἀεὶ ὦν, ὡσαύτως ὦν, σὺ καὶ ὁ μονογενής σου υἱὸς καὶ τὸ 
 πνεῦμά σου τὸ ἅγιον σὺ ἐκ τοῦ μὴ ὄντος εἰς TO EINAl ἡμᾶς 
 παρήγαγες καὶ παραπεσόντας ἀνέστησας πάλιν καὶ οὐκ ἀπ- 
 7 ~ ~ 
 ἔστης πάντα ποιῶν ἕως ἡμᾶς εἰς τὸν οὐρανὸν ἀνήγαγες καὶ 
 Ἃς Ψ, 
 
 8. τὴν βασιλείαν σου ἐχαρίσω τὴν μέλλουσαν. “Ὑπὲρ τούτων 
 ς 7 > Cola ic Ν a ~ ea x A 
 ἁπάντων εὐχαριστοῦμέν σοι Kai τῷ povoyevel σου υἱῷ καὶ τῷ 
 
 A 7 “ , - - 
 πνεύματί σου τῷ ἁγίῳ, ὑπὲρ πάντων ὧν ἴσμεν καὶ ὧν οὐκ 
 
 wv “ “ Ν ~ ~ “ “ 
 ίσμεν, τῶν φανερῶν καὶ ἀφανῶν εὐεργεσιῶν τῶν εἰς ἡμᾶς 
 
The Liturgy of St. Chrysostont 385 
 
 eyeynuévov’ εὐχαριστοῦμέν σοι Kal ὑπὲρ τῆς λειτουργίας 
 n 7) γΎ 
 ταύτης ἣν ἐκ τῶν χειρῶν ἡμῶν δέξασθαι κατηξίωσας καίτοι 
 σοι πὰρεοτήκλοι χιλιάλες ἀρχαγγέλων Kal μγριάλες ἀγγέλων, 
 Α Ν Ν δ δ € - , 4 
 τὰ χερουβὶμ καὶ τὰ cepadim ἑξαπτέρυγα πολυόμματα μετάρσια 
 πτερωτά 5 
 ἐκφώνως 
 Ν. ᾽ 4 e A “ , Ν , 
 τὸν ἐπινίκιον ὕμνον ἄδοντα βοῶντα κεκραγότα καὶ λέγοντὰ 
 é 
 ὃ χορός 
 “Arioc ἅγιος ἅγιος Κύριος caBawd 
 
 Δ 
 
 , « , \ “ a , 
 TIAHPHC ὁ οὐρανὸς Καὶ H ΓΗ THC AOZHC σοὺ 10 
 ε ἣν ~ « ’ 
 @CANNA ἐν τοῖς ὑψίστοις 
 > , ε 2 , ? 3 , ' 
 εὐλογημένος ὁ ἐρχόμενος EN ὀνόματι Κυρίου 
 Q@CANNA 6 ἐν τοῖο YYICTOIC 
 ἐνταῦθα πάλιν λαβὼν ὃ διάκονος τὸν ἀστερίσκον ἐκ τοῦ ἁγίου δίσκου ποιεῖ 
 σταυροῦ τύπον ἔπάνω αὐτοῦ καὶ ἀσπασάμενος αὐτὸν ἀποτίθησιν ἐν μέρει τινί 1ὅ 
 ὃ δὲ ἱερεὺς ἐπεύχεται μυστικῶς 
 Μετὰ τούτων καὶ ἡμεῖς τῶν μακαρίων δυνάμεων δέσποτα 
 φιλάνθρωπε βοῶμεν καὶ λέγομεν ἽΑγιος εἶ καὶ πανάγιος σὺ καὶ 
 ὁ μονογενής σου υἱὸς καὶ τὸ πνεῦμά σου τὸ ἅγιον" ἅγιος εἶ καὶ 
 πανάγιος καὶ μεγλλοπρεπὴς H AGZA σοὺ ὃς τὸν KOCMON σοῦ 20 
 οὕτως ἠγάπηοσδο ὥοστε τὸν YION TOV τὸν μονογενηῆ AOYNAl INA πᾶς 
 ε , 3 35 ἃ i 9 ' > > \ a7 GN 
 Ὁ TIICTEYWN εἰσ AYTON MH ATTOAHTAL AAA EYH Z@HN AIONION’ OS 
 ἐλθὼν καὶ πᾶσαν τὴν ὑπὲρ ἡμῶν οἰκονομίαν πληρώσας TH NYKTI 
 7 Pp 1H Ie np 
 ἧ TapedldoTo μᾶλλον δὲ ἑλγτὸν TrapediAoy ὑπὲρ THC TOY KOCMOY 
 
 Ζωῆς λαβὼν ἄρτον ἐν Tals ἁγίαις αὑτοῦ Kal ἀχράντοις Kal ἀμω- 2 
 
 σι 
 
 μήτοις χερσὶν εὐχλριοτήοδο καὶ eyAorticac ἁγιάσας KAACaC 
 ἔλωκε τοῖς ἁγίοις αὑτοῦ MAOHTAIC καὶ ἀποστόλοις εἰπών 
 
 ἐκφώνως 
 Λάβετε φάγετε: τοῦτό MOY ECTI TO COMA τὸ ὑπὲρ ὑμῶν κλώ- 
 μενον εἰς ἄφεσιν ἁμαρτιῶν 30 
 
 ὃ χορός 
 
 ᾿Αμήν 
 
 ςς 
 
386 The Byzantine Rite 
 
 [τούτου δὲ λεγομένου δεικνύει τῷ ἱερεῖ ὃ διάκονος τὸν ἅγιον δίσκον κρατῶν καὶ 
 τὸ ὠράριον τοῖς τρισὶ δακτύλοις τῆς δεξιᾶς" ὁμοίως καὶ ὅταν λέγῃ ὃ ἱερεὺς τὸ 
 Tiere ἐὲ αὐτοῦ πάντες συνδεικνύει καὶ αὐτὸς τὸ ἅγιον ποτήριον] * 
 εἶτα μυστικῶς ὃ ἱερεύς 
 5 “Ὁμοίως καὶ TO ποτήριον META TO AEITINFICal λέγων 
 ἐκφώνως 
 ͵ a ͵ a ὑπ a n 
 Πίετε ἐξ αὐτοῦ Antec’ τοῦτό ἐστι TO ἀϊμὰ MOY TO THC KAINHC 
 , ‘ c ‘ c aA \ bal 3 el 2 ΕΣ 
 AIABHKHC TO Υπὲρ ὑμῶν Και πολλῶν EKYYNOMENON EIC ἄΦΕΟΙΝ 
 AMAPTIGON 
 10 ὃ χορός 
 2 
 Apiy. 
 {THE INVOCATION ) 
 Ὃ ἱερεὺς ἐπεύχεται μυστικῶς 
 ~ ~ ἈῚ 
 Μεμνημένοι τοίνυν τῆς σωτηρίου ταύτης ἐντολῆς καὶ πάντων 
 15 τῶν ὑπὲρ ἡμῶν γεγενημένων, τοῦ σταυροῦ, τοῦ τάφου, τῆς τριη- 
 lod ~ ) lal 
 μέρου ἀναστάσεως, τῆς εἰς οὐρανοὺς ἀναβάσεως, τῆς EK δεξιῶν 
 , ~ ? Ni ee 7 , 7 
 καθέδρας, τῆς δευτέρας καὶ ἐνδόξου πάλιν παρουσίας 
 ἐκφώνως 
 \ Ass a n \ ? Ν 4 Ἂν A fd 
 τὰ CA EK TON CON COl προσφέρομεν κατὰ πάντα καὶ διὰ πάντα 
 20 ὃ χορός 
 Ne ~ x ’ a iat hue a , 
 Σὲ ὑμνοῦμεν σὲ εὐλογοῦμεν σοὶ εὐχαριστοῦμεν Κύριε 
 Ν ie ’ { xX ς & 
 καὶ δεόμεθά σου ὁ θεὸς ἡμῶν 
 ὃ δὲ ἱερεὺς κλίνας τὴν κεφαλὴν ἐπεύχεται μυστικῶς 
 y+ - 7 Ἀ \ 4 Ἂν ᾽ A 
 τι προσφέρομέν σοι τὴν λογικὴν ταύτην Kal ἀναίμακτον 
 ' Ν ~ 7 Ν la Ni ef es , 
 25 AATPEIAN Kal παρακαλοῦμέν σε καὶ δεόμεθα Kai ἱκετεύομεν κατά- 
 πεμψον τὸ Πνεῦμά σου τὸ “ΑἋγιον ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὰ προκεί- 
 μενα δῶρα ταῦτα 
 καὶ ὃ μὲν διάκονος ἀποτίθησι τὸ ῥιπίδιον καὶ ἔρχεται ἐγγύτερον τῷ ἱερεῖ 
 
 Ν ~ > Ld A »” ~ ε rf 2 
 Kal TPOGKUVOUOLY ἀμφότεροι τριϑ ἔμπροσθεν ΤῊ αγιας τραπέζης 
 
 od nH. ὅτι ἡ δεικτικὴ ἀ ἀντωνυμία “Τοῦτό ἐστι τὸ σῶμά pou’ καὶ πάλιν "Τοῦτό ἐστι τὸ 
 αἷμά μου᾽ οὐκ ἀναφέρεται εἰς τὰ προκείμενα δῶρα ἀλλ᾽ εἰς ἅπερ 6 ᾿Ιησοῦς λαβὼν τότε ἐν 
 ταῖς χερσὶν αὑτοῦ καὶ εὐλογήσας ἔδωκε τοῖς μαθηταῖς αὑτοῦ" ἐνταῦθα δὲ τὰ δεσποτικὰ 
 ἐκεῖνα λόγια “ἐπαναλαμβάνεται διγγηματικῶς καὶ ἑπομένως περιττὴ ἡ δεῖξις μᾶλλον δὲ 
 ἐναντία εἰς τὸ ὀρθὸν τῆς ἀνατολικῆς τοῦ Χριστοῦ ἐκκλησίας φρόνημα. (The rubric in 
 the text is from Εὐχολόγιον τὸ μέγα Venice 1839.) 
 
The Liturgy of St. Chrysostom 387 
 
 εἶτα τὴν κεφαλὴν ὑποκλίνας ὃ διάκονος δεικνύει σὺν τῷ dpapiw τὸν ἅγιον 
 ἄρτον λέγων μυστικῶς 
 
 Εὐλόγησον δέσποτα τὸν ἅγιον ἄρτον 
 καὶ ὁ ἱερεὺς ἀνιστάμενος σφραγίζει τρὶς τὰ ἅγια δῶρα λέγων 
 ΑἹ 7 X Χ » ~ 7, ~ ~ ~ 
 Καὶ ποίησον τὸν μὲν ἄρτον τοῦτον τίμιον σῶμα τοῦ Χριστοῦ cov 5 
 ὃ διάκονος 
 fii 
 καὶ αὖθις ὁ αὐτὸς δεικνύων σὺν τῷ ὠραρίῳ τὸ ἅγιον ποτήριον 
 Εὐλόγησον δέσποτα τὸ ἅγιον ποτήριον 
 καὶ ὃ ἱερεὺς εὐλογῶν λέγει 10 
 Τὸ δὲ ἐν τῷ ποτηρίῳ τούτῳ τίμιον αἷμα τοῦ Χριστοῦ σου 
 Ξ nPLE ee ' i 
 ὃ διάκονος 
 ? 
 Apihv 
 
 καὶ αὖθις ὁ διάκονος δεικνύων μετὰ τοῦ ὠραρίου ἀμφότερα τὰ ἅγια λέγει 
 
 on 
 
 Εὐλόγησον δέσποτα τὰ ἀμφότερα Ι 
 ὃ δὲ ἱερεὺς εὐλογῶν ἀμφότερα τὰ ἅγια λέγει 
 a at 
 MeraBadrov τῷ Πνεύματί cov τῷ Ayio 
 & « 
 ὃ διάκονος 
 "A ἂν > X > 7.2 
 ΜΠ PE ΟΊ 
 καὶ τὴν κεφαλὴν ὑποκλίνας 6 διάκονος τῷ ἱερεῖ καὶ εἰπὼν τό 20 
 Μνήσθητί μου ἅγιε δέσποτα τοῦ ἁμαρτωλοῦ 
 ἵσταται ἐν ᾧ πρότερον ἵστατο τόπῳ καὶ λαβὼν τὸ ῥιπίδιον ῥιπίζει τὰ ἅγια 
 ὡς καὶ τὸ πρότερον 
 ὃ δὲ ἱερεὺς ἐπεύχεται μυστικῶς 
 “ - σι ΄σ 
 Ὥστε γενέσθαι τοῖς μεταλαμβάνουσιν εἰς νῆψιν ψυχῆς, εἰς 25 
 ἄφεσιν ἁμαρτιῶν, εἰς κοινωνίαν ΤΟΥ͂ ἁγΓίογ σὸν TINEYMaTOC, εἰς 
 βασιλείας οὐρανῶν πλήρωμα, εἰς παρρησίαν τὴν πρὸς σέ, μὴ 
 
 εἰς Kpima ἢ εἰς κατάκριμα. 
 
 {THE ΙΝΤΕΒΟΕΒΒΙΟΝ) 
 y+ » ‘\ \ ’ ͵ € Ν 
 Eri προσφέρομέν σοι τὴν λογικὴν ταύτην AATPEIAN ὕπερ 30 
 τῶν ἐν πίστει ἀναπαυσαμένων προπατόρων πατέρων πατριαρ- 
 χῶν προφητῶν ἀποστόλων κηρύκων εὐαγγελιστῶν μαρτύρων 
 
 (ΟΣ τῷ 
 
Io 
 
 15 
 
 20 
 
 25 
 
 30 
 
 388 
 
 The Byzantine Rite 
 
 “ A ͵ " ᾽ 
 ὁμολογητῶν ἐγκρατευτῶν καὶ παντὸς πνεύματος ΔΙΚΔΙΟΥ ἐν 
 
 πίστει τετελειωμένου 
 
 εἶτα θυμιῶν τὴν ἁγίαν τράπεζαν κατέμπροσθεν λέγει ἐκφώνως 
 
 ᾿Εξαιρέτως τῆς παναγίας ἀχράντου ὑπερευλογημένης ἐνδόξου 
 5 δεσποίνης ἡμῶν θεοτόκου καὶ ἀειπαρθένου Μαρίας 
 
 ὋὉ χορός 
 16 εἱρμὸς ὠδῆς 0 
 ᾿Απορεῖ πᾶσα γλῶσσα εὐφη- 
 =~ Ν. ᾽ fe 
 
 μεῖν πρὸς ἀξίαν 
 ) a XN “ Ν € / 
 ἰλιγγιᾷ δὲ νοῦς καὶ ὑπερκόσ- 
 
 μιος ὑμνεῖν σε θεοτόκε 
 a > Ἂν « 7 Ν 
 ὅμως ἀγαθὴ ὑπάρχουσα τὴν 
 
 - Ta 
 
 πίστιν δέχου 
 
 Ν \ Ν. 7 > Ν. 
 καὶ γὰρ τὸν πόθον οἶδας τὸν 
 
 yw ε “ 
 
 ἔνθεον ἡμῶν 
 σὺ γὰρ χριστιανῶν εἶ προ- 
 
 στάτις 
 
 \ ‘2 ) 
 σὲ μεγαλύνομεν | 
 
 καὶ ἐπιδίδωσι τὸ θυμιατήριον τῷ 
 
 διακόνῳ ὅστις θυμιάσας τὴν ἁγίαν 
 τράπεζαν κύκλῳ μνημονεύει ἔπειτα τὰ 
 AINTYXA ΤΩΝ ΚΕΚΟΙΜΗΜΕΝΩ͂Ν, 
 μνημονεύει δὲ καθ᾽ ἑαυτὸν καὶ ὧν βού- 
 λεται ζώντων καὶ τεθνεώτων 
 
 ὃ δὲ ἱερεὺς ἐπεύχεται μυστικῶς 
 
 ~ ? 
 Τοῦ ἁγίου ᾿Ιωάννου προφή- 
 
 ’ Ν 
 του προδρόμου καὶ βαπτισ- 
 “ “ [4 ? J ΄ 
 τοῦ, τῶν ἁγίων ἐνδόξων 
 » ᾽ va 
 
 πανευφήμων ἀποστόλων, 
 ἁγίου τοῦ δεῖνος οὗ 
 δι 4 BJ “ 
 τὴν μνήμην ἐπιτελοῦμεν 
 πάντω σοὺ τῶν ἁγίων 
 “- “ € ’ ; : 
 ὧν ταῖς ἱκεσίαις ἐπίσκεψαι 
 ἡμᾶς ὁ Θεός" καὶ μνήσθητι 
 πάντων τῶν κεκοιμημένων 
 ee J b fod 
 er ἐλπίδι ἀναστάσεως ζωῆς 
 ᾽ ᾽’ ΠῚ 
 αιωνιοῦυ 
 
 μνημονεύει ἐνταῦθα ὀνομαστὶ καὶ ὧν 
 
 βούλεται τεθνεώτων 
 
 καὶ ἀνάπαυσον αὐτοὺς ὁ θεὸς 
 ἡμῶν ὅπου ἐπισκοπεῖ τὸ φῶς 
 ΤΟΥ͂ Tpocw@moy coy 
 
 Ἔτι παρακαλοῦμέν σε μνήσ- 
 θητι Κύριε πάσης ἐπισκοπῆς 
 ὀρθοδόξων τῶν ὀρθοτομούντων 
 τὸν λύγον τῆς σῆς ἀληθείδο, 
 
 \ ~ “ 
 παντὸς τοῦ πρεσβυτερίου, τῆς 
 
The Liturgy of St. Chrysostom 389 
 
 3 “ - ‘\ 
 ev Χριστῷ διακονίας καὶ παν- 
 τὸς ἱερατικοῦ τάγματος 
 "Ἔτι προσφέρομέν σοι τὴν 
 \ 7 ' « \ 
 λογικὴν ταύτην AATPEIAN ὕπερ 
 τῆς οἰκουμένης, ὑπὲρ τῆς ἁγίας 5 
 lot A 3 “ 
 καθολικῆς καὶ ἀποστολικῆς 
 BJ ro (oe “ ’ y ld 
 ἐκκλησίας, ὑπὲρ τῶν Ev ἁγνείᾳ 
 Ν an 7 te 
 καὶ σεμνῇ πολιτείᾳ διαγόντων, 
 ὑπὲρ τῶν πιστοτάτων καὶ 
 φιλοχρίστων ἡμῶν βασιλέων, το 
 παντὸς τοῦ παλατίου καὶ τοῦ 
 ΄ ΘΈΣΙΣ Gn Ἄς 
 στρατοπέδου αὐτῶν" δὸς αὐτοῖς 
 Κύριε εἰρηνικὸν τὸ βασίλειον 
 ina καὶ ἡμεῖς ἐν TH γαλήνῃ 
 ἀὐτῶν ἤρεμον Kal HCYYION BION 15 
 AIAT@MEN EN TIACH EYCEBEIA Kal 
 CEMNOTHTI 
 ἐκφώνως 
 Ἔν πρώτοις μνήσθητι Κύριε τοῦ ἀρχιεπισκόπου ἡμῶν τοῦ 
 δεῖνος ὃν χάρισαι ταῖς ἁγίαις σου ἐκκλησίαις ἐν εἰρήνῃ σῶον 20 
 ᾿ ~ 2 a \ t a 
 ἔντιμον ὑγιᾶ μακροημερεύοντα καὶ OP8OTOMOYNTA TON λόγον THC 
 
 σῆς ἀληθείδο 
 καὶ ὃ διάκονος πρὸς τῇ θύρᾳ στὰς λέγει 
 
 Τοῦ δεῖνος πατριάρχου μητροπολίτου ἢ ἐπισκόπου ὅστις ἂν ἡ KTA 
 εἶτα μνημονεύει ὃ αὗτὸς τὰ AINTYXA ΤΩΝ ZQNTQN 25 
 ὃ δὲ ἱερεὺς ἐπεύχεται 
 μνήσθητι Κύριε τῆς πόλεως ὴ τῆς μονῆς ἐν 7 παροικοῦμεν 
 καὶ πάσης πόλεως καὶ χώρας καὶ τῶν πίστει οἰκούντων ἐν αὐταῖς 
 Μνήσθητι Κύριε πλεόντων ὁδοιπορούντων νοσούντων καμ- 
 νόντων αἰχμαλώτων. καὶ τῆς σωτηρίας αὐτῶν 30 
 Μνήσθητι Κύριε τῶν καρποφορούντων καὶ καλλιεργούντων 
 ἐν ταῖς ἁγίαις σου ἐκκλησίαις καὶ μεμνημένων τῶν πενήτων καὶ 
 
 J Ν fo e ~ Ν 2 7 2 - 
 ἐπὶ πάντας ἡμᾶς τὰ ἐλέη σου ἐξαπόστειλον 
 
390 
 
 The Byzantine Rite 
 
 ἐκφώνως 
 
 ~ 2 , fal , ‘ ‘ 
 Kai δὸς ἡμῖν én ἑνὶ crdmati καὶ μιᾷ KapAia AOZAZEIN Καὶ 
 
 ᾽ ~ N , \ δῆς αν ΄ 5) ft | 4 
 QVULVELY TO παντίιμον Kal μεγαλοπρεπές ονομὰ σοὺ TOU aT pos 
 
 “ “ fal Nea ΟΝ \ ᾽ AY 
 καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος viv καὶ ἀεὶ καὶ εἰς τοὺς 
 
 ΄ “ IEF: 
 5 αἰῶνας τῶν αἰώνων 
 
 (THE BLESSING? 
 
 Kai στραφεὶς πρὸς τὸν λαὸν kai εὐλογῶν αὐτὸν λέγει 
 
 το Καὶ éctar τὰ ἐλέη TOY μεγάλου θεοῦ Kal σωτῆρος 
 
 "IHcof Χριοτοῦ μετὰ πάντων ὑμῶν 
 
 ὃ χορός 
 
 Καὶ μετὰ τοῦ πνεύματος σοῦ. 
 
 {THE LORD’S PRAYER) 
 
 15 ‘O δὲ διάκονος λαβὼν καιρὸν παρὰ 
 τοῦ ἱερέως καὶ ἐξελθὼν καὶ στὰς ἐν τῷ 
 συνήθει τόπῳ λέγει 
 Πάντων τῶν ἁγίων μνημονεύ- 
 » Ne: bd J , 
 σαντες ETL Kal ETL ἐν εἰρήνῃ 
 20 τοῦ Κυρίου δεηθῶμεν 
 ὃ χορός 
 Κύριε ἐλέησον 
 « A “ Py 
 Trép τῶν προσκομισθέντων 
 Ν ς 7 7 
 kat ἁγιασθέντων τιμίων 
 253 δώρων τοῦ Κυρίου δεηθῶμεν 
 
 ὁ φιλάνθρωπος θεὸς 
 
 ¢ a « 
 
 ἡμῶν ὁ προσδεξάμενος αὐτὰ 
 
 > Ν. cf Ν € 
 εἰς TO ἅγιον καὶ ὑπερου- 
 ράνιον καὶ νοερὸν αὐτοῦ 
 39 θυσιαστήριον εἰς ὀσμὴν 
 
 εὐωδίας πνευματικῆς ἀντι- 
 
 Ὁ ἱερεὺς ἐπεύχεται μυστικῶς 
 Ν fe Ν 
 
 Σ᾽ οὶ παρακατατιθέμεθα τὴν 
 ζωὴν ἡμῶν ἅπασαν καὶ τὴν 
 ἐλπίδα δέσποτα φιλάνθρωπε 
 ᾿ ‘ ~ » Ν v4 
 καὶ παρακαλοῦμέν σε καὶ δεόμε- 
 θα καὶ ἱκετεύομεν καταξίωσον 
 [2 “ ~ ΄“ 3 
 ἡμᾶς μεταλαβεῖν τῶν ἐπουρα- 
 νίων σου καὶ φρικτῶν μυστη- 
 ρίων ταύτης τῆς ἱερᾶς καὶ 
 πνευματικῆς τραπέζης μετὰ 
 καθαροῦ συνειδότος εἰς ἄφε- 
 σιν ἁμαρτιῶν, εἰς συγχώρησιν 
 πλημμελημάτων, εἰς Πνεύμὰ- 
 TOC ἁγίου KOINWNIAN, εἰς βασι- 
 λείας οὐρανῶν κληρονομίαν, 
 εἰς παρρησίαν τὴν πρὸς σέ, MH 
 
 εἰς κρίμὰ ἢ εἰς κατάκριμα 
 
The Liturgy of St. Chrysostom 
 
 καταπέμψῃ ἡμῖν τὴν θείαν 
 χάριν καὶ τὴν δωρεὰν τοῦ 
 ἁγίου Πνεύματος δεηθῶμεν 
 ς A ~ A 
 Lrép τοῦ ῥυσθῆναι ἡμᾶς ἀπὸ 
 πάσης θλίψεως ὀργῆς κτλ 
 , “- A 7 
 «ἀντιλαβοῦ σῶσον ἐλέησον KTA 
 Τὴν ἡμέραν πᾶσαν τελείαν κτλ 
 “Ayyedov εἰρήνης πιστὸν ὁδη- 
 re 
 yor κτλ 
 Συγγνώμην καὶ ἄφεσιν κτλ 
 Τὰ καλὰ καὶ συμφέροντα ταῖς 
 ψυχαῖς κτλ 
 Τὸν ὑπόλοιπον χρόνον κτλ 
 Χριστιανὰ τὰ τέλη τῆς ζωῆς 
 ἡμῶν ἀνώδυνα κτλ 
 XN Cas, ~ 4 Ν 
 Τὴν ἑνότητα τῆς πίστεως καὶ 
 τὴν κοινωνίαν τοῦ ἁγίου 
 7, +) ’ id 
 Πνεύματος αἰτησάμενοι ἑαυ- 
 τοὺς καὶ ἀλλήλους καὶ πᾶ- 
 σαν τὴν ζωὴν ἡμῶν Χριστῷ 
 τῷ Θεῷ παραθώμεθα 
 t « 
 ὃ χορός 
 
 Σοὶ Κύριε 
 
 ὃ ἱερεὺς ἐκφώνως 
 
 391 
 
 fe) 
 
 15 
 
 20 
 
 καὶ καταξίωσον ἡμᾶς δέσποτα μετὰ TappHciac ἀκατακρίτως a5 
 
 τολμᾶν ἐπικἀλεῖοθδι σὲ τὸν ἐπουράνιον Θεὸν Πατέρα καὶ λέγειν 
 
 ὃ λαὸς τό 
 
 Πάτερ ἡμῶν 6 ἐν τοῖς οὐρὰνοῖς ἁγιδοθήτω τὸ ὄνομά CO 
 P Ρ ) 
 
 ἐλθέτω ἡ BaciA€la COY, γενηθήτω TO θέλημά COY WC EN OYPAN@ 
 
 Kal ἐπὶ τῆς γῆς᾽ TON ἄρτον ἡμῶν TON ἐπιούσιον δὸς ἡμῖν οήμερον 
 
 Α Υ ε a ‘ > , c an ε ‘ c a > U a 
 KAl APEC ἡμὶν TA OMEIAHMATA ἡμῶν WC KAI HMEIC ADIEMEN TOIC 
 
 > , ε Ὁ \ \ 3 , ε a > ‘ > \ 
 OMEIAETAIC Ἡμῶν KAl MH €ICENEPKHIC HMAC EIC TTEIPACMON ἀλλὰ 
 
 pycar HmAc ἀπὸ TOY πονηροῦ 
 
 20 
 
202 The Byzantine Rite 
 
 ὃ ἱερεύς 
 ὅτι coy ἐστιν ἡ BaciAela Kal ἡ AYNamic Kal ἡ δόξὰ τοῦ Πατρὸς 
 καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος νῦν καὶ ἀεὶ καὶ εἰς τοὺς 
 AIONAC τῶν αἰώνων 
 5 6 λαός 
 
 ” AMHN. 
 
 (THE INCLINATION ) 
 ὋὉ ἱερεύς 
 Εἰρήνη πᾶσι 
 10 ὃ χορός 
 Καὶ τῷ πνεύματι σοῦ 
 ὃ διάκονος 
 \ x aS i ΄ ’ὔ 
 Τὰς κεφαλὰς ἡμῶν τῷ Κυρίῳ κλίνωμεν. 
 ὃ δὲ ἱερεὺς ἐπεύχεται μυστικῶς 
 15 Εἰὐχαριστοῦμέν σοι Βδοιλεῦ ἀόρατε ὁ τῇ ἀμετρήτῳ σου 
 7 Ν ie 2: \ cal ’ ~ ) 7 
 δυνάμει τὰ πάντα δημιουργήσας καὶ τῷ πλήθει τοῦ ἐλέους σου 
 b] ’ BA > i) ἡ Ν ᾽ὔ CAE ἄμ τς ya 
 ἐξ οὐκ ὄντων εἰς TO EINAl TA πάντα παραγαγών᾽ αὐτὸς δέσποτα 
 οὐρανόθεν ἔπιδε ἐπὶ τοὺς ὑποκεκλικότας σοι τὰς ἑαυτῶν κεφαλάς" 
 > Ν Ba Ν Ν “ ᾽ Ν \ “ “ Gey 
 ov yap ἔκλιναν σαρκὶ καὶ αἵματι ἀλλὰ σοὶ TO φοβερῷ Θεῷ 
 2000 οὖν δέσποτα τὰ προκείμενα πᾶσι ἡμῖν cic ἀγαθὸν ἐξομά- 
 λισον κατὰ τὴν ἑκάστου ἰδίαν χρείαν" τοῖς πλέουσι σύμπλευ- 
 σον, τοῖς ὁδοιποροῦσι συνόδευσον͵ τοὺς νοσοῦντας ἴασαι ὁ ἰατρὸς 
 τῶν ψυχῶν καὶ τῶν σωμάτων ἡμῶν 
 ἐκφώνησις 
 7 Ν “ \ ’ “ “ en 
 25 χάριτι Kal οἰκτιρμοῖς καὶ φιλανθρωπίᾳ Tod μονογενοῦς σου υἱοῦ 
 ef’ οὗ εὐλογητὸς εἶ σὺν τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ 
 μ γῆ t γ ͵ a Y c py 6 
 σου πνεύματι νῦν Kal ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων 
 ὃ χορός 
 
 ᾿Δ μήν. 
 
 99 (THE ELEVATION) 
 Ὃ ἱερεὺς ἐπεύχεται μυστικῶς 
 , , , a “ 2 
 TIpocyec Κύριε Inoot Χριστὲ ὁ θεὸς ἡμῶν ἐξ ἁγίου Katoi- 
 
 , , ᾿ a , 
 ΚΗΤΗΡΙΟΥ COy καὶ ἀπὸ θρόνογ AdZHC TFC Βδοιλείδο coy καὶ ἐλθὲ 
 
The Liturgy of St. Chrysostom 393 
 
 > \ ε ? Ἐξ ων ΘΝ oN ‘ , IN 
 εἰς TO ἁγιάσαι ἡμᾶς ὁ ἄνω τῷ Πατρὶ συγκαθήμενος καὶ ὧδε 
 ε΄ oN 3 7? \ Ν ’ὔ κ“ a \ 
 μὲν ἀοράτως συνὼν Και καταξίωσον TH KPaTala coy χειρι 
 μεταδοῦναι ἡμῖν τοῦ ἀχράντου σώματός σου καὶ τοῦ τιμίου 
 αἵματος καὶ δι᾽ ἡμῶν παντὶ τῷ λαῷ 
 
 od 7h ‘ δ 
 
 εἶτα προσκυνεῖ ὃ ἱερεὺς ὁμοίως καὶ ὁ διάκονος ἐν ᾧ ἐστι τόπῳ 5 
 λέγοντες μυστικῶς τρίς 
 Ὃ Θεὸο ἱλάοθητί MOI τῷ ἁμάρτωλῷ 
 
 ἐν τοσούτῳ δὲ ὃ διάκονος ζώννυται καὶ τὸ ὠράριον αὑτοῦ σταυροειδῶς 
 σ A ε ,ὔ > la A A 4 ε La ~ ε , 4 
 ὅταν δὲ ἴδῃ τὸν ἱερέα ἐκτείνοντα τὰς χεῖρας Kal ἁπτόμενον τοῦ ἁγίου ἄρτου 
 A AY ~ 4 ε -. > A 
 πρὸς TO ποιῆσαι τὴν ἁγίαν ὕψωσιν ἐκφωνεῖ 10 
 
 Πρόσχωμεν 
 καὶ ὁ ἱερεὺς ὑψῶν τὸν ἅγιον ἄρτον ἐκφωνεῖ 
 Τὰ ἅγια τοῖς ἁγίοις 
 ὃ χορός 
 
 Εἷς ἅγιος, εἷς κύριος ᾿ΙηΗοοῦο Χριοτὸς εἰς λόξαν Θεοῦ Πατρόο. 15 
 
 (THE MANUAL ACTS AND THE COMMUNION) 
 (Ἄρχεται ψάλλειν ὃ χορὸς τὸ KoLvwviKdv) 
 ἦχος γ' 
 3 , ε , a a ε , a > Uy 
 { Enedann ἡ χάρις TOY Θεοῦ ἡ οὠτήριος TACIN ἀνθρώποιο } 
 ἀλληλούϊα 
 Εἶτα 6 διάκονος εἰσέρχεται ἐν τῷ ἁγίῳ βήματι καὶ στὰς ἐκ δεξιῶν τοῦ ἱερέως 
 κρατοῦντος τὸν ἅγιον ἄρτον λέγει 
 
 20 
 
 Μέλισον δέσποτα τὸν ἅγιον ἄρτον 
 ὁ δὲ ἱερεὺς μελίσας αὐτὸν cis μερίδας τέσσαρας μετὰ προσοχῆΞ καὶ εὐλαβείας 
 λέγει 2 
 Μελίζεται καὶ διαμερίξζεται ὁ ἀμνὸς τοῦ Θεοῦ ὁ μελιζόμενος 
 \ Ν ’ «ς “a 2 7 \ - 
 καὶ μὴ διαιρούμενος, ὁ πάντοτε ἐσθιόμενος καὶ μηδέποτε 
 ὃ [4 2 a ὧν 4 £ A 
 απανώμενος ἀλλὰ τοὺς μετέχοντας ἁγιάζων 
 καὶ τίθησιν αὐτὰς ἐν τῷ ἁγίῳ δίσκῳ σταυροειδῶς οὕτως 
 ΙΣ 30 
 NI KA 
 Xz 
 καὶ ὁ διάκονος δεικνύων σὺν τῷ ὠραρίῳ τὸ ἅγιον ποτήριον λέγει 
 
 Πλήρωσον δέσποτα τὸ ἅγιον ποτήριον 
 
204 The Byzantine Rite 
 
 ὃ δὲ ἱερεὺς λαβὼν τὴν ἄνω κειμένην μερίδα τὴν ἔχουσαν δηλαδὴ τὸ ὄνομα IF 
 ποιεῖ σὺν αὐτῇ σταυρὸν ἐπάνω τοῦ ἁγίου ποτηρίου λέγων 
 ἊΝ 7 7 II 4 ς v4 
 Πλήρωμα ποτηρίου πίστεως, Πνεύματος ἁγίου 
 καὶ οὕτως ἐμβάλλει αὐτὴν εἰς τὸ ἅγιον ποτήριον 
 5 ὃ διάκονος 
 ᾿Αμήν 
 καὶ δεχόμενος ὃ αὐτὸς τὸ Ζέον λέγει πρὸς τὸν ἱερέα 
 Εὐλόγησον δέσποτα τὸ ζέον 
 ὃ δὲ ἱερεὺς εὐλογεῖ λέγων 
 > 7 e , ~ c , , Lod \ aia ‘ 3 A dA 
 1c Εὐλογημένη ἡ ζέσις τῶν ἁγίων σου πάντοτε νῦν καὶ ἀεὶ Kal εἰς τοὺς αἰῶνας 
 τῶν αἰώνων. ἀμήν 
 καὶ ὃ διάκονος ἐγχέει τοῦ ζέοντος τὸ ἀρκοῦν σταυροειδῶς ἔνδον τοῦ ἁγίου 
 ποτηρίου λέγοντος τοῦ ἱερέως 
 
 Ζέσις πίστεως πλήρης Πνεύματος ἁγίου 
 
 καὶ ἀποτιθέμενος τὸ ζέον ἵσταται μικρὸν ἄποθεν. 
 
 be 
 on 
 
 Ὁ δὲ ἱερεὺς κλίνας κάτω τὴν κεφαλὴν προσεύχεται λέγων 
 
 Πιστεύω Κύριε καὶ ὁμολογῶ ὅτι cy εἶ ὁ Xpictoc ὁ yidc τοῦ Θεοῦ τοῦ Ζῶντοο, 
 
 0 ἐλθὼν EIC τὸν κόομον AMAPT@AOYC οῶοδι ὧν πρῶτόο εἰμι ἐγώ. ἔτι πιστεύω 
 
 ὅτι τοῦτο αὐτό ἐστι τὸ ἄχραντον σῶμά σου καὶ τοῦτο αὐτό ἐστι τὸ τίμιον αἷμά 
 
 20 σου. δέομαι οὖν σου ἐλέησόν με καὶ συγχώρησόν μοι τὰ παραπτώματά μου τὰ 
 
 ἑκούσια καὶ τὰ ἀκούσια, τὰ ἐν λόγῳ, τὰ ἐν ἔργῳ, τὰ ἐν γνώσει καὶ ἀγνοίᾳ, καὶ 
 
 ἀξίωσόν με ἀκατακρίτως μετασχεῖν τῶν ἀχράντων σου μυστηρίων εἰς ἄφεσιν 
 ἁμαρτιῶν καὶ εἰς ζωὴν αἰώνιον. ἀμήν 
 
 4 
 
 kal 
 ee 5 Ἂ Γ : 
 25 Τοῦ δείπνου σου τοῦ μυστικοῦ σήμερον υἱὲ Θεοῦ κοινωνόν με παράλαβε" οὐ μὴ 
 5) ἘΣ 6 “- ᾿ , ” Ξ > , ΄ , 6 , ἜΑ ὃ 
 γὰρ τοῖς ἐχθροῖς σου τὸ μυστήριον εἴπω" οὐ φίλημά σοι δώσω καθάπερ ὁ ᾿Ιούδας 
 > ss A a ' Ε a , 
 ἀλλ᾽ ὡς ὁ λῃστὴς ὁμολογῶ σοι MnricOuti moy Κύριε ἐν TH BactAcia Coy 
 καὶ τελευταῖον τό 
 , > ' ws A 
 Μη μοι €1C κρὶμὰ ἢ εἰς κατάκριμα γένοιτο 7 μετάληψις τῶν ἁγίων σου μυστη- 
 , , 2 2 » ΄ 
 30 ρίων Κύριε ἀλλ᾽ εἰς ἴασιν ψυχῆς καὶ σώματος 
 εἶτα λαβὼν μίαν μερίδα τοῦ ἁγίου ἄρτου λέγει 
 A , Ἀ “ col , A - ~ ~ 
 To τίμιον καὶ πανάγιον σῶμα Tov κυρίου καὶ θεοῦ καὶ σωτῆρος ἡμῶν ᾿Ιησοῦ 
 Χριστοῦ μεταδίδοταί μοι τῷ δεῖνι ἱερεῖ εἰς ἄφεσίν μου ἁμαρτιῶν καὶ εἰς ζωὴν 
 αἰώνιον 
 Ν -ν ~ 
 35 καὶ οὕτω μεταλαμβάνει τοῦ ἐν χερσὶ μετὰ φόβου καὶ πάσης ἀσφαλείας 
 εἶτα λέγει 
 
 Ὃ διάκονος πρόσελθε 
 
The Liturgy of St. Chrysostom 395 
 
 kal προσελθὼν ὃ διάκονος ποιεῖ μετάνοιαν εὐλαβῶς αἰτῶν συγχώρησιν" ὃ δὲ 
 ἱερεὺς κρατῶν τὸν ἅγιον ἄρτον δίδωσι τῷ διακόνῳ" καὶ ἀσπασάμενος ὃ διάκονος 
 τὴν μεταδιδοῦσαν αὐτῷ χεῖρα λαμβάνει τὸν ἅγιον ἄρτον λέγων 
 Μετάδος μοι δέσποτα τὸ τίμιον καὶ ἅγιον σῶμα τοῦ κυρίου καὶ θεοῦ καὶ σωτῆρος 
 ἡμῶν ᾿Ιησοῦ Χριστοῦ 
 ὃ δὲ ἱερεὺς λέγει 
 Τῷ δεῖνι ἱεροδιακόνῳ μεταδίδοταί σοι τὸ τίμιον καὶ ἅγιον καὶ ἄχραντον σῶμα τοῦ 
 κυρίου καὶ θεοῦ καὶ σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ εἰς ἀφεσίν σου ἁμαρτιῶν καὶ 
 εἰς ζωὴν αἰώνιον 
 καὶ ἀπέρχεται ὁ διάκονος ὄπισθεν τῆς ἱερᾶς τραπέζηΞ καὶ κλίνας τὴν κεφαλὴν 
 προσεύχεται καὶ μεταλαμβάνει ὡς ὃ ἱερεύς 
 εἶτα ἀναστὰς ὁ ἱερεὺς λαμβάνει ταῖς χερσὶν ἀμφοτέραις μετὰ τοῦ καλύμ- 
 ματος τὸ ἅγιον ποτήριον καὶ μεταλαμβάνει τρίτον ἐξ αὐτοῦ καὶ οὕτω τά τε 
 ἴδια χείλη καὶ τὸ ἱερὸν ποτήριον τῷ ἐν χερσὶ καλύμματι ἀποσπογγίσας καλεῖ 
 τὸν διάκονον λέγων bd 
 Διάκονε πρόσελθε 
 καὶ ὃ διάκονος ἔρχεται καὶ προσκυνεῖ ἅπαξ λέγων 
 ᾿Ιδοὺ προσέρχομαι τῷ ἀθανάτῳ βασιλεῖ 
 καὶ τό 
 Πιστεύω Κύριε καὶ ὁμολογῶ ὅλον 
 καὶ λέγει ὃ ἱερεύς 
 Μεταλαμβάνει ὁ δοῦλος τοῦ Θεοῦ διάκονος ὃ δεῖνα τὸ τίμιον καὶ ἅγιον αἷμα 
 τοῦ κυρίου καὶ θεοῦ καὶ σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ εἰς ἄφεσιν αὑτοῦ ἁμαρτιῶν 
 καὶ εἰς ζωὴν αἰώνιον 
 μεταλαβόντος δὲ τοῦ διακόνου λέγει ὃ ἱερεύς 
 Τοῦτο ἥψατο τῶν χειλέων οοὺ κἀὶ ἀφελεῖ τὰς ἀνομίδς οοὺ Kai TAC AMAPTIAC 
 ΟΟΥ περικάθδριεῖ 
 τότε λαβὼν τὸν ἅγιον δίσκον ὃ διάκονος ἐπάνω τοῦ ἁγίου ποτηρίου ἀπο- 
 σπογγίζει τῷ ἁγίῳ σπόγγῳ πάνυ καλῶς καὶ μετὰ προσοχῆϑ καὶ εὐλαβείας σκεπάζει 
 τὸ ἅγιον ποτήριον τῷ καλύμματι, ὁμοίως καὶ ἐπὶ τὸν ἅγιον δίσκον ἀνατίθησι 
 τὸν ἀστέρα καὶ τὸ κάλυμμα 
 εἶτα ἐπιλέγει τὴν τῆΞ εὐχαριστίας εὐχὴν 6 ἱερεὺς μυστικῶς 
 Εὐχαριστοῦμέν σοι δέσποτα φιλάνθρωπε, εὐεργέτα τῶν ψυχῶν ἡμῶν, ὅτι καὶ 
 τῇ παρούσῃ ἡμέρᾳ κατηξίωσας ἡμᾶς τῶν ἐπουρανίων σου καὶ ἀθανάτων μυστηρίων" 
 ὀρθοτόμηοον ἡμῶν τὴν OAON, στήριξον ἡμᾶς ἐν τῷ φόβῳ σου τοὺς πάντας, φρού- 
 ρῆσον ἡμῶν τὴν ζωήν, ἀσφάλισαι ἡμῶν τὰ διαβήματα" εὐχαῖς καὶ ἱκεσίαις τῆς 
 ἐνδόξου θεοτόκου καὶ ἀειπαρθένου Μαρίας καὶ πάντων τῶν ἁγίων σου. 
 
 Καὶ οὕτως ἀνοίγουσι τὴν θύραν τοῦ ἁγίου βήματος καὶ ὃ διάκονος προσ- 
 κυνήσας ἅπαξ λαμβάνει παρὰ τοῦ ἱερέως τὸ ἅγιον ποτήριον μετὰ εὐλαβείας καὶ 
 ἔρχεται εἰς τὴν θύραν καὶ ὑψῶν δείκνυσι τῷ λαῷ λέγων 
 
 Metd φόβου Θεοῦ πίετεως καὶ ἀγάπης προσέλθετε 
 
 20 
 
 30 
 
 40 
 
396 The Byzantine Rite 
 
 ὃ χορός 
 > δ , ' 
 Εὐλογημένοο ὁ ἐρχόμενοο ἐν ONOMATI Kypioy 
 Θεὸς Κύριος καὶ ἐπέφανεν ἡμῖν 
 
 ὁ χορός afréte δὲ καὶ ἀνέκαθεν προσήρχοντο 
 οἱ πιστοὶ καὶ μετελάμβανον’ τοῦτο 
 : 3 πολλαχοῦ γίνεται καὶ νῦν ὁσάκις εἶναι 
 
 ~ 7 ς ~ 
 KOU σήμερον VLE Θεοῦ κοινωνόν κοινωνοῦντες. λέγουσι δὲ τὰ καὶ ὑπὸ 
 με παράλαβε: οὐ μὴ γὰρ τοῖς τῶν ἡϊερέων λεγορεθ 
 
 Πιστεύω Κύριε καὶ ὁμολογῶ κτὰ 
 
 ἀλλὰ πολλαχοῦ νῦν μεταλαμβάνουσι 
 οὐ φίλημά σοι δώσω καθάπερ μετὰ τὸ τέλος τῆς λειτουργίας διὰ τὴν 
 εὐκολίαν: ὅπερ δὲν εἶναι ὀρθόν] 
 (ὃ ἱερεὺς λέγει τῷ κοινωνοῦντι 
 
 5 Τοῦ δείπνου σου τοῦ μυστι- 
 
 ἐχθροῖς σου τὸ μυστήριον εἴπω" 
 
 το ὁ ᾿Ιούδας ἀλλ᾽ ὡς ὁ λῃστὴς 
 « ~ 
 ὁμολογῶ σοι x A 
 ee ὰ Μεταλαμβάνει 6 δοῦλος τοῦ 
 
 ΛΑνήσθητί moy Κύριε ἐν τι ea © FSD Nae as 
 ες θεοῦ ὃ δεῖνα τὸ τίμιον Kal ἅγιον 
 
 Βδοιλείὰ Coy. Ἢ Se a ; . 
 ! σωμα Και ALLA TOU κυρίου Και 
 15 θεοῦ καὶ σωτῆρος ἡμῶν ᾿Ιησοῦ 
 Χριστοῦ εἰς ἄφεσιν αὑτοῦ ἁμαρ- 
 “A A J δι ed. 
 τιῶν Kal εἰς ζωὴν αἰώνιον). 
 Ὁ δὲ ἱερεὺς εὐλογεῖ τὸν λαὸν ἐπιλέγων ἐκφώνως 
 n e Ν 
 Σῶοον ὁ Θεὸς TON Addn COY καὶ εὐλόγηςον τὴν κληρονομίδν COY 
 20 ὃ χορὸς τὸ ἀπολυτίκιον τῆς ἡμέρας 
 ᾽ ᾽ , , , ~ 
 {Εν ᾿Ιορδάνῃ βαπτιζομένου cov Κύριε ἡ τῆς τριάδος ἐφα- 
 7 4 ~ 
 νερώθη προσκύνησις" τοῦ yap γεννήτορος ἡ φωνὴ προσεμαρτύρει 
 2 c a 
 σοι ἀγαπητόν σε YION ὀνομάζουσα καὶ τὸ Πνεῦμα ἐν εἴλει περιο- 
 a , “ 
 τερᾶς ἐβεβαίου τοῦ λόγου τὸ ἀσφαλές 
 ἘΠ ᾽ \ 
 25 O ἐπιφανεὶς Χριστὲ ὁ Θεὸς καὶ τὸν κόσμον φωτίσας δόξα cor}. 
 Καὶ ἐπιστρέφουσιν ὅ τε διάκονος καὶ & ἱερεὺς cis τὴν ἁγίαν τράπεζαν καὶ 
 ὃ μὲν διάκονος ἀποθέμενος ἐν αὐτῇ τὸ ἅγιον ποτήριον λέγει πρὸς τὸν ἱερέα 
 Ὕψωσον δέσποτα 
 & δὲ ἱερεὺς θυμιᾷ τρὶς λέγων καθ᾽ ἑαυτόν 
 30 ὋὙψώθητι ἐπὶ Toye oypanoyc ὁ Θεὸς καὶ ἐπὶ πᾶοὰν THN YAN ἡ AOZA COY 
 εἶτα λαβὼν τὸν ἅγιον δίσκον τίθησιν ἐπὶ τὴν κεφαλὴν τοῦ διακόνου καὶ ὃ διά- 
 Kovos κρατῶν αὐτὸν μετ᾽ εὐλαβείας καὶ θεωρῶν ἔξω πρὸς τὴν θύραν οὐδὲν λέγων 
 ἀπέρχεται εἰς τὴν πρόθεσιν καὶ ἀποτίθησιν αὐτόν: ὃ δὲ ἱερεὺς προσκυνήσας 
 καὶ λαβὼν τὸ ἅγιον ποτήριον καὶ ἐπιστραφεὶς πρὸς τὴν θύραν Spa τὸν λαὸν 
 
 2 Rompotes Χριστιανικὴ ἠθικὴ καὶ λειτουργική Athens 1869, p. 381. 
 
The Liturgy of St. Chrysostom 397 
 
 λέγων μυστικῶς 
 Εὐλογητὸς ὁ θεὸς ἡμῶν 
 εἶτα ἐκφωνεῖ 
 
 πάντοτε νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. 
 
 (THANKSGIVING) 
 Kat ἐξελθὼν ὃ διάκονος καὶ στὰς ἐν τῷ συνήθει τόπῳ λέγει 
 ᾿Ορθοὶ μεταλαβόντες τῶν θείων ἁγίων ἀχράντων ἀθανάτων 
 ἐπουρανίων καὶ ζωοποιῶν φρικτῶν τοῦ Χριστοῦ μυστηρίων 
 
 ἀξίως εὐχαριστήσωμεν τῷ Κυρίῳ 
 
 ᾿Αντιλαβοῦ σῶσον ἐλέησον κτλ 10 
 Τὴν ἡμέραν πᾶσαν τελείαν ἁγίαν εἰρηνικήν κτλ 
 ἐκφώνησις ὑπὸ τοῦ ἱερέως 
 “Ort σὺ εἶ ὁ ἁγιασμὸς ἡμῶν καὶ σοὶ τὴν δόξαν ἀναπέμπομεν 
 τῷ Πατρὶκαὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι νῦν καὶ ἀεὶ καὶ 
 εἰς τοὺς αἰῶνας τῶν αἰώνων 15 
 ὃ χορός 
 "Apiy 
 (THE DISMISSAL) 
 Ὃ ἱερεύς 
 ᾽Εν εἰρήνῃ προέλθωμεν 20 
 ὃ χορός 
 "En ὀνόματι Κυρίου 
 ὃ διάκονος 
 Τοῦ Κυρίου δεηθῶμεν 
 ὃ χορός 25 
 
 Κύριε ἐλέησον, Κύριε ἐλέησον, Κύριε ἐλέησον 
 Aéorora ἅγιε εὐλόγησον 
 εὐχὴ ὀπισθάμβωνος ἐκφωνουμένη παρὰ τοῦ ἱερέως ἔξω τοῦ βήματος 
 Ὃ εὐλογῶν τοὺς εὐλογοῦντάς ce Κύριε καὶ ἁγιάζων τοὺς ἐπὶ 
 σοὶ πεποιθότας οὥσον τὸν λδὰόν COY καὶ εὐλόγησον τὴν κληρο- 30 
 NOMIAN COY’ τὸ πλήρωμα τῆς ἐκκλησίας σου φύλαξον" ἁγίασον 
 
398 The Byzantine Rite 
 
 a r “ 3, ‘ > \ 
 τοὺς ἀγαπῶντάς τὴν EYTIPETIEIAN TOU OIKOY COY* σὺ αὐτοὺς 
 ᾽ , a CO - Ν ι > ? , e ~ 
 ἀντιδόξασον τῇ θεϊκῇ σου δυνάμει Kal μὴ EfKaTaAITIHC ἡμᾶς 
 τοὺς ἐλπίζοντας ἐπὶ οέ᾽ εἰρήνην τῷ κόσμῳ σου δώρησαι, ταῖς 
 3 4 1Ξ: e ~ ~ ~ « ~ ~ ~ 
 ἐκκλησίαις σου, τοῖς ἱερεῦσι, τοῖς βασιλεῦσιν ἡμῶν, τῷ στρατῷ 
 
 Ν Ν Gx 5 -- ἫΝ “ ' 2 \ \ a ' 
 
 5 Καὶ TAVTL TO aw σου OTL TIACA AOCIC AFABH KAI TIAN AWPHMA 
 τέλειον ANWOEN ECTI KATABAINON EK σοῦ TOY πὰτρὸς TON φώτων 
 Ν \ XA ! Ἂν ᾽ ΄ Ν ᾽’ > 7 
 καὶ σοὶ τὴν δόξαν καὶ εὐχαριστίαν Kal προσκύνησιν ἀναπέμ- 
 
 na Si) \ Lee en ‘ ae Ne ’, ~ \ 
 πομεν τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι viv καὶ 
 ἐ t é « 
 
 δι 
 
 ‘ > AY IA “ JY 3 tA 
 el Και ELS TOUS αἰῶνας Τῶν αἰώνων, αμῆν. 
 10 Ταύτης δὲ τελεσθείσης ὃ μὲν ἱερεὺς εἰσέρχεται διὰ τῶν ἁγίων θυρῶν καὶ 
 ἀπελθὼν ἐν τῇ προθέσει λέγει τὴν παροῦσαν εὐχὴν μυστικῶς 
 Τὸ πλήρωμα τοῦ νόμου καὶ τῶν προφητῶν αὐτὸς ὑπάρχων Χριστὲ ὁ θεὸς ἡμῶν 
 ὁ πληρώσας πᾶσαν τὴν πατρικὴν οἰκονομίαν, πλήρωσον χαρᾶς καὶ εὐφροσύνης 
 τὰς καρδίας ἡμῶν πάντοτε νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. 
 15 ὋὉ διάκονος 
 Τοῦ Κυρίου δεηθῶμεν 
 
 ΠῚ , 
 ο ἱερεὺϑ 
 
 EyAoria Κυρίου καὶ ἔλεος αὐτοῦ ἔλθοι ἐφ᾽ ὑμᾶς τῇ αὐτοῦ᾽ 
 
 cS 
 
 χάριτι καὶ φιλανθρωπίᾳ πάντοτε viv καὶ ἀεὶ καὶ els τοὺς 
 20 αἰῶνας τῶν αἰώνων 
 ὃ χορός 
 "Any 
 εἶτα 6 ἱερεύς 
 Δόξα σοι ὁ θεὸς ἡμῶν δόξα σοι 
 25 6 λαός 
 Δόξα Πατρὶ καὶ Tid καὶ ἁγίῳ Πνεύματι 
 Καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν 
 καὶ γίνεται ἀπόλυσις 
 {ὁ ἐν᾿Τορδάνῃ ὑπὸ ΤΙωάννου βαπτισθῆναι καταδεξάμενος διὰ τὴν 
 30 ἡμῶν σωτηρίαν! Χριστὸς ὁ ἀληθινὸς θεὸς ἡμῶν κτλ (p. 361). 
 ‘O δὲ διάκονος εἰσελθὼν καὶ αὐτὸς διὰ τοῦ βορείου μέρους συστέλλει τὰ ἅγια 
 
 , \ , a ~ 
 peta φόβου καὶ πάσης ἀσφαλείας ὥστε μηδέν τι τῶν ἄγαν λεπτοτάτων ἐκπεσεῖν 
 
 BN a a ς 
 
 ἢ καταλειφθῆναι καὶ ἀπονίπτεται τὰς χεῖρας ἐν τῷ συνήθει τόπῳ. 
 
The Liturgy of St. Chrysostom 399 
 
 (THE EULOGIA) 
 Εἶτα ἀναγινώσκεται ὃ ἑπόμενος ὋὉ δὲ ἱερεὺς ἐξελθὼν δίδωσι τῷ 
 ψαλμὸς Ay’ λαῷ τὸ ᾿Αντίδωρον. 
 Εὐλογήοω τὸν Κύριον ἐν TANT! 
 καιρῷ κτλ. 5 
 (THE DISMISSAL OF THE MINISTERS) 
 Εἶτα εἰσελθὼν ἐν τῷ ἁγίῳ βήματι ἀποδύεται τὴν ἱερατικὴν στολὴν λέγων 
 Νῦν ἀπολύεις τὸν δοῦλόν Coy KTA 
 Ἅγιος ὁ Θεύς, ἅγιος ἰσχυρός, ἅγιος ἀθάνατος ἐλέησον ἡμᾶς 
 Δόξα. Καὶ νῦν 10 
 Παναγία τριὰς ἐλέησον ἡμᾶς" Κύριε ἱλάσθητι ταῖς ἁμαρτίαις ἡμῶν" δέσποτα 
 συγχώρησον τὰς ἀνομίας ἡμῖν" ἅγιε ἐπίσκεψαι καὶ ἴασαι τὰς ἀσθενείας ἡμῶν 
 ἕνεκεν τοῦ ὀνόματός σου 
 Κύριε ἐλέησον, Κύριε ἐλέησον, Κύριε ἐλέησον 
 Δόξα. Καὶ νῦν 15 
 Πάτερ ἡμῶν 
 εἶτα τὸ ἀπολυτίκιον τοῦ Χρυσοστόμου 
 Ἢ τοῦ στόματός σου καθάπερ πυρσὸς ἐκλάμψασα χάρις τὴν οἰκουμένην 
 ἐφώτισεν, ἀφιλαργυρίας τῷ κόσμῳ θησαυροὺς ἐναπέθετο, τὸ ὕψος ἡμῖν τῆς 
 ταπεινοφροσύνης ὑπέδειξεν: ἀλλὰ σοῖς λόγοις παιδεύων πάτερ ᾿Ιωάννη 20 
 Χρυσόστομε πρέσβευε τῷ Λόγῳ Χριστῷ τῷ Θεῷ σωθῆναι τὰς ψυχὰς ἡμῶν 
 τό 
 Κύριε ἐλέησον 
 δωδεκάκις 
 Δύξα. Καὶ νῦν. 25 
 Τὴν τιμιωτέραν τῶν χερουβὶμ καὶ ἐνδοξοτέραν ἀσυγκρίτως τῶν σεραφίμ, τὴν 
 ἀδιαφθόρως Θεὸν Λύγον τεκοῦσαν, τὴν ὄντως θεοτόκον, σὲ μεγαλύνομεν 
 καὶ ποιεῖ ἀπόλυσιν 
 {Ὁ ἐν Ἰορδάνῃ ὑπὸ ᾿Ιωάννου βαπτισθῆναι καταδεξάμενος Kr) } 
 
 ‘ U ‘ 3 , lot A Sy A 3» 
 καὶ προσκυνήσας καὶ εὐχαριστήσας τῷ Θεῷ ἐπὶ πᾶσιν ἐξέρχεται. 30 
 
 Τέλος τῆς θείαΞ λειτουργίας τοῦ Χρυσοστόμου 
 
4. THE PRAYERS, OF THE. TIT 
 OF som BASLE, 
 
 ACCORDING TO THE MODERN TEXT 
 
 (THE DISMISSALS } 
 Εὐχὴ ὑπὲρ τῶν κατηχουμένων πρὸ Tis ἁγίας ἀναφορᾶς ἣν ὃ ἱερεὺς λέγει μυστικῶς 
 Κύριε ὁ θεὸς ἡμῶν ὁ ἐν οὐρανοῖς κατοικῶν καὶ ἐπιβλέπων ἐπὶ 
 πάντα τὰ ἔργα σου, ἐπίβλεψον ἐπὶ τοὺς δούλους σου τοὺς κατη- 
 ε Χουμένους τοὺς ὑποκεκλικότας τοὺς ἑαυτῶν αὐχένας ἐνώπιόν σου 
 καὶ δὸς αὐτοῖς τὸν ἐλαφρὸν ζυγόν᾽ ποίησον αὐτοὺς μέλη τίμια 
 τῆς ἁγίας σου ἐκκλησίας καὶ καταξίωσον αὐτοὺς τοῦ λουτροῦ 
 lol ’ ~ 3 4 : “ € “ \ AG ee 4 
 τῆς παλιγγενεσίας, τῆς ἀφέσεως τῶν ἁμαρτιῶν καὶ τοῦ ἐνδύ- 
 =~ ᾽ 7 +) > P: ~ ~ , lol ~ 
 ματος τῆς ἀφθαρσίας εἰς ἐπίγνωσιν σοῦ τοῦ ἀληθινοῦ θεοῦ 
 το ἡμῶν, 
 
 {THE PRAYERS OF THE FAITHFUL) 
 
 Εὐχὴ πιστῶν πρώτη . 
 Σὺ Κύριε κατέδειξας ἡμῖν τὸ μέγα τοῦτο τῆς σωτηρίας 
 μυστήριον, σὺ κατηξίωσας ἡμᾶς τοὺς ταπεινοὺς καὶ ἀναξίους 
 15 δούλους σου γενέσθαι λειτουργοὺς τοῦ ἁγίου σου θυσιαστηρίου" 
 σὺ ἱκάνωσον ἡμᾶς τῇ δυνάμει τοῦ ἁγίου σου πνεύματος εἰς τὴν 
 διακονίαν ταύτην ἵνα ἀκατακρίτως στάντες ἐνώπιον τῆς ἁγίας 
 δόξης σου προσάγωμέν σοι θυσίαν αἰνέσεως" σὺ γὰρ εἶ ὁ ἐνερ- 
 
 “ Q “" “ 
 γῶν τὰ πάντα ἐν πᾶσι' δὸς Κύριε καὶ ὑπὲρ τῶν ἡμετέρων 
 
The Liturgy of St. Basil 401 
 
 ἁμαρτημάτων καὶ τῶν τοῦ λαοῦ ἀγνοημάτων δεκτὴν γενέσθαι 
 
 Ν Ἂ ς μος ‘ ᾽ ’ Ξ ’ - 
 τὴν θυσίαν ἡμῶν καὶ εὐπρόσδεκτον ἐνώπιόν σου. 
 
 Εὐχὴ πιστῶν δευτέρα 
 
 ὋὉ Θεὸς ὁ ἐπισκεψάμενος ἐν ἐλέει καὶ οἰκτιρμοῖς τὴν ταπεί- 
 νωσιν ἡμῶν, ὁ στήσας ἡμᾶς τοὺς ταπεινοὺς καὶ ἁμαρτωλοὺς καὶ 
 ἀναξίους δούλους σου κατενώπιον τῆς ἁγίας δόξης σου λειτουρ- 
 γεῖν τῷ ἁγίῳ σου θυσιαστηρίῳ: σὺ ἐνίσχυσον ἡμᾶς τῇ δυνάμει 
 
 ~ δἰ , δ) SS , uA ‘ Ν 
 τοῦ ἁγίου σου πνεύματος εἰς τὴν διακονίαν ταύτην καὶ δὸς 
 € <a la b ᾽ 4 ~ iA « “ , Ν ᾽ = 
 ἡμῖν λόγον ἐν ἀνοίξει τοῦ στόματος ἡμῶν εἰς TO ἐπικαλεῖσθαι 
 
 ἣν 7 a ec ae - > Ν “ - , 
 τὴν χάριν τοῦ ἁγίου cov πνεύματος ἐπὶ τῶν μελλόντων προτί- 
 
 θεσθαι δώρων. 
 (THE OFFERTORY) 
 
 Εὐχὴ τῆς Προσκομιδῆς 
 Κύριε ὁ θεὸς ἡμῶν ὁ κτίσας ἡμᾶς καὶ ἀγαγὼν εἰς τὴν ζωὴν 
 
 7 £ € 7 € a) « \ > ΄ « , 
 ταύτην͵ ὁ ὑποδείξας ἡμῖν ὁδοὺς εἰς σωτηρίαν, ὁ χαρισάμενος 
 
 ΟΊ 
 
 « o , ΄ 7 3 4 Ξ \ θέ e ~ 
 ἡμῖν οὐρανίων μυστηρίων ἀποκάλυψιν: σὺ εἶ ὁ θέμενος ἡμᾶς 
 εἰς τὴν διακονίαν ταύτην ἐν τῇ δυνάμει τοῦ πνεύματός σου τοῦ 
 ἁγίου: εὐδόκησον δὴ Κύριε τοῦ γενέσθαι ἡμᾶς διακόνους τῆς 
 καινῆς σου διαθήκης, λειτουργοὺς τῶν ἁγίων σου μυστηρίων" 
 , ε A , an Ὁ ΝᾺ ΄ὔ 
 πρόσδεξαι ἡμᾶς προσεγγίζοντας τῷ ἁγίῳ σου θυσιαστηρίῳ 
 Ν Ν ~ vt 7, eo 7 » ~ 
 κατὰ TO πλῆθος τοῦ ἐλέους cov iva γενώμεθα ἀξιοι τοῦ προσ- 
 ΄ Ἢ Ἢ , vs , ΄ ὃς ἃ 
 φέρειν σοι τὴν λογικὴν ταύτην καὶ ἀναίμακτον θυσίαν ὑπὲρ 
 τῶν ἡμετέρων ἁμαρτημάτων καὶ τῶν τοῦ λαοῦ ἀγνοημάτων᾽" 
 a 4 ᾽ Ν 4 \ Va 7 
 ἣν προσδεξάμενος εἰς TO ἅγιον Kal νοερόν σου θυσιαστήριον 
 ᾽ b] \ , la 3 4 € = Ν. 7 ~ ¢ 7 
 els ὀσμὴν εὐωδίας ἀντικατάπεμψον ἡμῖν τὴν χάριν τοῦ ἁγίου 
 > a 
 σου πνεύματος. ἐπίβλεψον ep ἡμᾶς ὁ Θεὸς καὶ Emde ἐπὶ 
 \ , Ce , \ , SRN e , 
 τὴν λατρείαν ἡμῶν ταύτην Kal πρόσδεξαι αὐτὴν ὡς προσεδέξω 
 ~ an € 
 Ἄβελ τὰ δῶρα, Νῶε τὰς θυσίας, Ἁβραὰμ τὰς ὁλοκαρπώσεις, 
 Μωσέως καὶ Aapov τὰς ἱερωσύνας, Σαμουὴλ τὰς εἰρηνικάς" ὡς 
 δέ 2 ~ e 7 ᾽ όλ Ν aN 6 ‘\ 7 
 προσεδέξω ἐκ τῶν ἁγίων σου ἀποστόλων τὴν ἀληθινὴν ταύτην 
 λατρείαν οὕτω καὶ ἐκ τῶν χειρῶν ἡμῶν τῶν ἁμαρτωλῶν πρόσ- 
 Ν a ~ ᾽ “ 7 ’ ’ oe 
 δεξαι τὰ δῶρα ταῦτα ἐν TH χρηστότητί cov Κύριε ἵνα κατ- 
 
 αξιωθέντες λειτουργεῖν ἀμέμπτως τῷ ἁγίῳ σου θυσιαστηρίῳ 
 ργεῖν ἀμέμ B ἁγίς ρίᾳ 
 
 ΤῸ) 
 
 5 
 
 10 
 
 _ 
 σι 
 
 20 
 
 25 
 
 30 
 
10 
 
 20 
 
 25 
 
 402 The Byzantine Rite 
 
 A “ 3 fe δ a 
 εὕρωμεν τὸν μισθὸν τῶν πιστῶν Kai φρονίμων οἰκονόμων ἐν TH 
 ΞΟ ΩΝ lal los > 06 2 a δ ΄ 
 ἡμέρᾳ τῇ φυβερᾷ τῆς ἀνταποδόσεώς σου τῆς δικαίας, 
 
 €ANAPHORA > 
 Ὃ ὦν, δέσποτα Κύριε Θεὲ Πάτερ παντοκράτορ προσκυνητέ, 
 ἄξιον ὡς ἀληθῶς καὶ δίκαιον καὶ πρέπον τῇ μεγαλοπρεπείᾳ τῆς 
 ἁγιωσύνης σου σὲ αἰνεῖν σὲ ὑμνεῖν σὲ εὐλογεῖν σὲ προσκυνεῖν 
 σοὶ εὐχαριστεῖν σὲ δοξάξειν τὸν μόνον ὄντως ὄντα Θεὸν καὶ σοὶ 
 προσφέρειν ἐν καρδίᾳ συντετριμμένῃ καὶ πνεύματι ταπεινώσεως 
 τὴν λογικὴν ταύτην λατρείαν ἡμῶν" ὅτι σὺ εἶ ὁ χαρισάμενος 
 ΒΞ \ 5.5. “2 a a 5) 7 SF She N a 
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The Liturgy of St. Basil 407 
 
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 Μνήσθητι Κύριε τῶν ἐν παρθενίᾳ καὶ εὐλαβείᾳ καὶ ἀσκήσει 
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 408 The Byzantine Rite 
 
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 καὶ πάντων τῶν δεομένων τῆς μεγάλης σου εὐσπλαγχνίας" καὶ 
 τῶν ἀγαπώντων ἡμᾶς καὶ τῶν μισούντων καὶ τῶν ἐντειλαμένων 
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 ἡμῖν τοῖς ἀναξίοις εὔχεσθαι ὑπὲρ αὐτῶν 
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 μένων σωτήρ, ὁ τῶν πλεόντων λιμήν, ὁ τῶν νοσούντων ἰατρός" 
 αὐτὸς τοῖς πᾶσι τὰ πάντα γενοῦ ὁ εἰδὼς ἕκαστον καὶ τὸ αἴτημα 
 αὐτοῦ͵ οἶκον καὶ τὴν χρείαν αὐτοῦ 
 
 “Ρῦσαι Κύριε τὴν πόλιν ἣ τὴν μονὴν ταύτην καὶ πᾶσαν πόλιν 
 καὶ χώραν ἀπὸ λιμοῦ λοιμοῦ σεισμοῦ καταποντισμοῦ πυρὸς 
 
 μαχαίρας ἐπιδρομῆς ἀλλοφύλων καὶ ἐμφυλίου πολέμου 
 
The Liturgy of St. Basil 409 
 
 εἶτα ἐκφωνεῖ 
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 Καὶ πάντων καὶ πασῶν 
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 ρίαν dépnoa, εὐλόγησον τὸν στέφανον τοῦ ἐνιαυτοῦ τῆς χρησ- 
 τότητός σου: παῦσον τὰ σχίσματα τῶν ἐκκλησιῶν, σβέσον τὰ 
 φρυάγματα τῶν ἐθνῶν, τὰς τῶν αἱρέσεων ἐπαναστάσεις ταχέως 
 κατάλυσον τῇ δυνάμει τοῦ ἁγίου σου πνεύματος" πάντας ἡμᾶς 
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 δ ’, Ν Ν ’ 4 Ν Ν XN , 4 7 ¢ ~ 
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 ανυμνειν TO πάντιμον Και μεγαλοπρεπές ονομα σου TOU ατρος 
 
 10 
 
 iS) 
 οι 
 
 30 
 
4το The Byzantine Rite 
 
 lo) an “ ~ Ν ΘΕῸΝ Ν 3 ἊΝ 
 καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος νῦν καὶ ἀεὶ καὶ εἰς τοὺς 
 αἰῶνας τῶν αἰώνων 
 εἶτα ἐπιστρέφει πρὸς τὴν θύραν καὶ εὐλογῶν λέγει ἐκφώνως 
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 ; ἊΝ = - 
 5 Inoot Χριστοῦ μετὰ πάντων ὑμῶν, 
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 ΄ A σ΄ e 2 Ων “ 
 τεῖν σοι ἀξίως ὑπὲρ τῶν εὐεργεσιῶν σου ὧν ἐποίησας καὶ ποιεῖς 
 μεθ’ ἡμῶν: σὺ ὁ θεὸς ἡμῶν ὁ προσδεξάμενος τὰ δῶρα ταῦτα 
 10 καθάρισον ἡμᾶς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος 
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 βήματος τοῦ χριστοῦ σου ὅπως ἂν καὶ ἡμεῖς μετὰ πάντων τῶν 
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 καὶ καταξίωσον ἡμᾶς δέσποτα μετὰ παρρησίας ἀκατακρίτως τολ- 
 
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 μᾷν ἐπικαλεῖσθαι σὲ τὸν ἐπουράνιον Θεὸν Πατέρα καὶ λέγειν 
 
 ὃ λαὸς τό 
 Πάτερ ἡμῶν 
 
 30 ὃ ἱερεὺς ἐκφώνως 
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 καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος κτλ. 
 
The Liturgy of St. Basil AIT 
 
 {THE INCLINATION > 
 
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 κοινωνίαν, 
 {THE COMMUNION > 
 
 Εἶτα τῆΞ μεταλήψεως τελειωθείσης καὶ τῶν λοιπῶν γενομένων ὅσα καὶ ἐν τῇ TOD 
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 ἃ ἔδωκας ἡμῖν ἐπ᾽ εὐεργεσίᾳ καὶ ἁγιασμῷ καὶ ἰάσει τῶν ψυχῶν 
 ἡμ ργεσίς γιασμᾷ ν ψυχῶν 
 Ων ΄ an nn 
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 σου, εἰς ἀπολογίαν εὐπρόσδεκτον τὴν ἐπὶ τοῦ φοβεροῦ βήματος 
 τοῦ χριστοῦ σου. 
 (ΙΝ THE PROTHESIS) 
 Εὐχὴ ἐν τῷ συστεῖλαι τὰ ἅγια μυστικῶς 
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 σαμεν TNS ἀκενώτου Gov τρυφῆς ns καὶ ἐν τῷ μέλλοντι αἰῶνι 
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 πατρὸς καὶ τοῦ ἁγίου καὶ ἀγαθοῦ καὶ ζωοποιοῦ σου πνεύματος 
 νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. 
 
 Τέλος τῆς θείας λειτουργίας τοῦ μεγάλου Βασιλείου. 
 
 us) 
 
 20 
 
 25 
 
 a 
 30 
 
5. THE. LITURGY OF ΤΠΕ ΑἸΜΕΝΙ 
 
 (THE VESTING) 
 
 While the priest is vesting the choir sings 
 this hymn 
 
 The hymn of the vesting of the priest 
 
 σι 
 
 O mystery deep unsearch- 
 able eternal which hast decked 
 with splendid glory the hea- 
 venly dominions, the legions 
 
 10 Of fiery spirits in the chamber 
 of LIGHT UNAPPROACHABLE 
 
 With wonderful power didst 
 thou create Adam in a lordly 
 20image and didst clothe him 
 with gracious glory in the 
 garden of Eden, the abode of 
 delights 
 
 25 
 
 When the priest will offer the sacri- 
 fice he must put on vestments privately 
 on this wise 
 
 With the deacon he goes into the vestry 
 where the vestments are kept 
 
 The ministers being vested each accord- 
 ing to his order, they sayin antiphon 
 
 Ktzord LET THY PRIESTS BE CLOTHED 
 WITH RIGHTEOUSNESS AND THY SAINTS 
 SING WITH JOYFULNESS 
 
 Phokh Lorp REMEMBER DavipD 
 AND ALL HIS TROUBLE 
 and the rest of Ps. cxxxit 
 Glory be to the Father and to the 
 Son and to the Holy Ghost 
 Now and ever and world without 
 end. Amen 
 The deacon proclaims 
 Again in peace let us beseech the 
 Lord 
 Let us in faith with one accord request 
 of the Lord that he will bestow 
 on us the grace of mercy 
 The almighty God our Lord save and 
 have mercy 
 and they say twelve times 
 Lord have mercy. 
 
The Liturgy of the Armenians 
 
 Through the sufferings of 
 thine onlybegotten all crea- 
 tures are renewed and man 
 hath again been made immor- 
 tal, clad in a garment that none 
 can take from him 
 
 O chalice of rain of fire that 
 wast poured on the apostles in 
 the holy upperroom, o Holy 
 Ghost, pour thy wisdom on us 
 also along with the vestment 
 
 HoLiNness BECOMETH THINE 
 HOUSE, who ART CLOTHED WITH 
 majesty. Like as thou art 
 girt about with the glory of 
 holiness, so also GIRD us ABOUT 
 WITH TRUTH 
 
 413 
 
 The priest says this prayer 
 
 O our Lord Jesus Christ who 
 DECKEST THYSELF WITH LIGHT AS WITH 
 A GARMENT, thou didst sHow THYSELF 
 UPON EARTH in unspeakable humility 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 onthe same [fo 
 heavenly garment, account me worthy, 
 thine unprofitable servant, at this hour 
 when I make bold to draw nigh to the 
 same spiritual service of thy glory, to 
 be stripped of all mine ungodliness 15 
 which is the garment of filthiness and 
 be adorned with thy light: remove 
 my wickedness from me and blot out 
 my transgressions that I be accounted 
 worthy of the light prepared of thee. 20 
 Grant me to enter with priestly glory 
 upon the ministry of thine holy things 
 in fellowship with them that have 
 kept thy commandments innocently, 
 so that I also be found ready for the 25 
 heavenly marriagefeast with the wise 
 virgins, there to glorify thee, o Christ, 
 who didst take away the sins of all 
 men. For thou art the holiness of our 
 souls and thee, o beneficent God, 30 
 glory dominion and honour befitteth 
 now and ever world without end. 
 Amen. 
 
 Then the deacons draw near and vest 
 
 him saying 
 In peace let us beseech the Lord 
 Receive save and have mercy 
 The priest 
 
 Blessing and glory be to the Father 
 and to the Son and to the Holy 40 
 Ghost now and ever and world with- 
 
 (3S) 
 σι 
 
 out end. Amen 
 And first he puts the Saghavart upon 
 his head saying 
 Lord, put upon me THE HELMET OF 45 
 SALVATION to fight against THE POWER 
 
414 
 
 Thou who didst spread thy 
 creating arms to the stars, 
 strengthen our arms’ with 
 
 5 power to intercede when we 
 lift up our hands unto thee 
 
 15 Bind our thoughts as the 
 crown wreathes our head and 
 our senses with the cross- 
 decked stole woven with gold 
 and flowers like Aaron’s for 
 
 20 the honour of the sanctuary 
 
 Supreme divine sovereign of 
 
 30 all beings, thou hast covered 
 
 us with a robe as with love 
 
 to be ministers of thine holy 
 mystery 
 
 35 
 
 Heavenly king, keep thy 
 
 42 church immovable and main- 
 
 tain in peace the worshippers 
 of thine holy name. 
 
 The Byzantine Rite 
 
 OF THE ENEMY: by the grace of our 
 Lord Jesus Christ unto whom is fitting 
 glory dominion and honour now and 
 ever and world without end. Amen 
 
 For the Schapik 
 CLOTHE ME, 0 Lord, WITH THE GAR- 
 MENT OF SALVATION AND WITH THE 
 ROBE OF gladness and gird me with 
 vesture of salvation: by the grace 
 
 For the Ourar 
 Clothe my neck, o Lord, with righ- 
 teousness and cleanse my heart from 
 all filthiness of sin: by the grace 
 
 For the Goti 
 Let the girdle of faith bound in the 
 midst of my heart and of my mind 
 quench in them the thought of im- 
 purity and may the power of thy 
 grace abide in them at all times: by 
 
 the grace 
 For the Bazpan 
 
 Give strength, o Lord, to my hands 
 and wash away all my filthiness that 
 I be enabled to serve thee in cleanness 
 of mind and body: by the grace 
 
 For the Vacas 
 . Clothe my neck, o Lord, with righ- 
 teousness and cleanse my heart from 
 all filthiness of sin: by the grace 
 
 For the Schourdchar 
 Lord, of thy mercy clothe me with 
 a bright garment and protect me 
 against the wiles of the evil one that 
 I be accounted worthy to glorify thy 
 glorious name: by the grace 
 
 After putting on all his vestments the 
 priest says 
 
 My souL SHALL BE JOYFUL IN the 
 Lord, FOR HE HATH CLOTHED ME WITH 
 A GARMENT OF SALVATION and with 
 a vesture of gladness: he hath put 
 upon me a crown AS upon A BRIDE- 
 GROOM AND hath ADORNED me LIKE 
 A BRIDE WITH HER JEWELS: by the 
 grace. 
 
The Liturgy of the Armenians 415 
 
 {THE PREPARATION OF THE MINISTERS) 
 Then the priest coming into the middle of the church washes his hands saying 
 Ktzord I WILL WASH MY HANDS IN INNOCENCY, O LorD: AND 
 SO WILL I GO TO THINE ALTAR 
 Phokh BE THOU MY JUDGE, O LorpD, For I] HAVE WALKED 
 
 INNOCENTLY 
 and the rest of Psalm xxvt 
 
 Glory be to the Father and to the Son and to the Holy 
 Ghost 
 Now and ever world without end. Amen. 
 The priest 
 And for the sake of the holy mother of God, ο 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 
 to have mercy and in his pity to save his creatures 
 Almighty Lord our God, save and have mercy 
 The priest 
 Receive, o Lord, our supplications through the intercession 
 of the holy mother of God, the immaculate mother of thine 
 onlybegotten Son, and through the supplications of all thy 
 saints. Hear us, o Lord, and have mercy: pardon expiate 
 and forgive us our sins and account us worthy with praises 
 to glorify thee with thy Son and the Holy Ghost now and ever 
 and world without end. Amen. 
 
 Then turning towards the people he says 
 
 I confess before God and the holy mother of God and before 
 all the saints and before you, fathers and brethren, all the sins 
 I have committed: for I have sinned in thought word and deed 
 and with every sin committed of men: I have sinned, I have 
 sinned: I pray you request for me of God forgiveness 
 
 The | priests| standing by answer 
 God the potentate have mercy on thee and grant thee for- 
 giveness of all thy trespasses past and present, deliver thee 
 from those in the time to come, confirm thee in every good 
 work and give thee rest in the life to come. Amen 
 
 Io 
 
 wo 
 σι 
 
 eo 
 ο 
 
 35 
 
416 The Byzantine Rite 
 
 The priest answers 
 God the lover of men set you also free and forgive you all 
 your trespasses, give you time for repentance and for the 
 practice of good works and direct also your life in time to 
 s come: through the grace of the Holy Ghost the potentate 
 and merciful unto whom be glory for ever. Amen. 
 
 The bystanders 
 Remember us before the immortal lamb of God 
 The priest 
 10 Yeshall be remembered before the immortal lamb of God. 
 
 The clerks then say Ps. c in antiphon 
 
 O BE JOYFUL IN THE LORD ALL YE LANDS 
 Glory be. Now and ever. 
 
 The deacon 
 15 Through the holy church let us beseech the Lord that through 
 her he will deliver us from sins and save us through the 
 grace of his mercy 
 Almighty Lord our God, save and have mercy 
 The priest 
 20 In the midst of this temple and in the presence of these 
 divine and bright holy signs and holy place, bowing down 
 in fear we worship, we glorify thine holy marvellous and 
 triumphant {Resurrection} and unto thee with the Father and 
 the Holy Ghost we offer blessing and glory now and ever 
 25 and world without end. Amen 
 
 The priest saying Ps. xlit in antiphon with the deacon goes up to the altar 
 
 Kteord | WILL GO UNTO THE ALTAR OF GOD EVEN UNTO THE 
 Gop OF MY JOY AND GLADNESS 
 
 The deacon 
 30 Phokh GIVE SENTENCE WITH ME, 0 GOD, AND DEFEND MY 
 CAUSE AGAINST THE UNGODLY PEOPLE 
 
 and the rest of Ps, xlitt 
 Glory be. Now and ever. 
 
 The deacon 
 35 Again in peace let us beseech the Lord 
 
The Liturgy of the Armenians 417 
 
 Let us bless the Father of our Lord Jesus Christ who hath 
 vouchsafed unto us to stand in this place of praise and 
 to sing spiritual songs 
 
 Almighty Lord our God, save and have mercy 
 
 The priest 
 
 In this abode of holiness and in this place of praise, the 
 dwelling of angels and expiatory of men, in presence of these 
 divine and bright holy signs and holy place, bowing down in 
 fear we worship, we bless and glorify thine holy marvellous 
 and triumphant {Resurrection} and unto thee with the Father 
 and the Holy Ghost we with the host of heaven offer blessing 
 and glory now and ever and world without end. Amen. 
 
 Tf the celebrant be a bishop he shall draw over his breast the venerable emiphoron : 
 and approaching to the table of gifts and falling on his knees with copious flow 
 of tears, he shall say, silently and without whispering, prayers to the Holy Ghost 
 
 who is the dispenser of the work 
 Prayer of S. Gregory of Narek {the 33rd chap. of his Book of prayer] 
 
 O almighty beneficent lover of men, God of all, creator of all things visible 
 and invisible, saviour and preserver, provider and peacemaker, mighty Spirit 
 of the Father, we entreat thee with open arms with loud groanings of prayer 
 in thine awful presence: we draw nigh in great fear and trembling to offer 
 this reasonable sacrifice, first to thine unsearchable power, being as thou art 
 sharer in throne, in glory and in creation with the unchangeable majesty of 
 the Father and searcher as thou art also of the hidden deep mysteries of the 
 almighty will of the Father of Emmanuel who sent thee, who is the saviour 
 and quickener and creator of all. Through thee was made known to us the 
 threefold personality of God undivided, whereof thou art known as one, o thou 
 incomprehensible. By thee and through thee did the offspring of the patri- 
 archal family of old, called seers, declare aloud and clearly things past and 
 things to come, things wrought and things not yet come to effect. Thou, 
 o energy illimitable whom Moses proclaimed Spirir or GOD MOVING ON THE 
 FACE OF THE WATERS, by thine immense brooding and by thy tender sheltering 
 of the new generations under the overspreading of thy wings madest known 
 the mystery of the font : who after the same pattern spreading first the liquid 
 element as a veil on high didst in lordly wise form out of nothing, o mighty, 
 the complete natures of all things that are. By thee all creatures made by 
 thee shall be renewed at the resurrection, the which day is the last of this 
 existence and the first of the land of the living. Thee also did the firstborn 
 Son, thy fellow and of the same essence with the Father, in our likeness, obey 
 
 on 
 
 Ὁ 
 
 15 
 
 20 
 
 το 
 σι 
 
 w 
 or 
 
 with oneness of will, as he did his Father. Thee he announced as the true 40 
 
 God equal and of the same substance with his mighty Father: he declared 
 
 that blasphemy against thee should never be forgiven, and stopped the 
 
 impious mouths of thy gainsayers as fighters against God, while he the just 
 Ee 
 
418 The Byzantine Rite 
 
 and spotless saviour of all forgave his own accusers, even he wHO was 
 DELIVERED FOR OUR SINS AND ROSE AGAIN FOR OUR JUSTIFICATION. Unto him 
 be glory through thee, unto thee be praise with the Father almighty world 
 without end. Amen 
 5 It shall again be repeated to the same effect until confidence through upward 
 contemplation of light be wonderfully certified and revealed, the bishop again 
 announcing a second peace 
 
 We entreat and beseech with sighs and tears from all our souls thy glorious 
 creatorship, o incorruptible uncreated timeless merciful Spirit, who art our 
 10 advocate with the Father of mercies WITH GROANINGS UNUTTERABLE, who 
 keepest the saints and cleansest sinners and makest them temples of the living 
 and saving will of the most high Father: set us now free from all unclean 
 deeds that are not conformable to thine indwelling, that the light of thy grace 
 which ENLIGHTENETH THE EYES OF OUR MIND be not quenched within us, for 
 15 that we are taught that it is by prayer and the incense of a godly life that we 
 are united with thee. And forasmuch as one of the Trinity is being offered 
 and another accepteth, wellpleased in us through the reconciling blood of his 
 firstborn Son, do thou receive our supplications and make us an habitation 
 unto honour with every preparation for partaking of the heavenly lamb and 
 20 for receiving without punishment of damnation this manna of life, of new 
 salvation, that maketh immortal. And let our every offence be consumed by 
 this fire, like as was the prophet’s by the live coal brought in the tongs, that 
 in all thy mercy may be proclaimed as the Father's lovingkindness manifested 
 through the Son, who brought the prodigal son into the inheritance of his 
 25 father and directed harlots to the heavenly kingdom, the bliss of the righteous. 
 Yea, yea, I also am one of them: receive me also with them as requiring 
 great lovingkindness and save me by thy grace who have been purchased by 
 the blood of Christ: that in all this and in all thy godhead be made manifest 
 unto all, which is glorified together with the Father in like honour with one 
 
 30 will and in one power of praise 
 
 The deacon proclaims 
 Sir, give a blessing 
 The bishop aloud 
 
 For thine is the clemency, the power, the mercy, the strength 
 
 35 and the glory world without end. Amen. 
 
 (THE PROTHESIS) 
 
 [The curtain ts drawn to and so remains during the whole prothesis| 
 
 Meanwhile the clerks sing a meghedi Then the celebrant comes to the table 
 proper to the day or else the following of gifts where the protodeacon brings the 
 40 which is the Lymn of Censing wafer and the celebrant takes it and 
 
 Iinpthichabode οἰ τοῖα voter Places it on the paten saying 
 in remembrance of our Lord Jesus 
 
 ings in the Lord’s temple cpg 
 
The Liturgy of the Armenians 
 
 assembled together for the 
 mystery of worship and _ sup- 
 plication for the holy sacri- 
 fice, here round about in the 
 upper hall of this altar we form 
 a choir, with sweet spices 
 Favourably receive our pray- 
 ers as the savour of sweet- 
 smelling incense, myrrh and 
 cinnamon 
 Keep firm us who offer it to 
 thee to serve thee now and 
 ever in holiness 
 Through the intercession of 
 thy virgin mother accept the 
 supplications of thy ministers 
 
 ENE 
 
 419 
 
 Then taking the wine he pours it in 
 the form of a cross into the chalice 
 saying 
 
 For the rentembrance of the saving 
 
 dispensation of the Lord God and our : 
 
 Saviour Jesus Christ 
 
 Then he says privately this prayer of 
 S. John Chrysostom 
 
 O Gop, EVEN oUR Own Gop, who 
 didst SEND FoRTH the heavenly bread, 
 the food of the whole world, our Lord 
 Jesus Christ, TO BE A SAVIOUR RE- 
 DEEMER and benefactor, Τὸ BLESS and 
 to sanctify us: do thou, o Lord, thyself 
 bless now e¥ this presentation: receive 
 it on thine heavenly table. 
 ber, good and lover of man as thou 
 art, both them that offer it and them 
 for whom it is offered, and keep us 
 
 Remem- 
 
 without rebuke in the priestly minis- - 
 
 For 
 holy and glorious is the most honour- 
 able majesty of thy glory, of the 
 Father and of the Son and of the 
 Holy Ghost, now and ever and world 
 without end. Amen. 
 
 tration of thy divine mysteries. 
 
 Then he covers (the oblation) saying 
 
 Tue LorpD IS KING AND HATH PUT 
 ON GLORIOUS APPAREL 
 
 and the rest of Psalm xciit 
 
 Glory be. Now and ever. 
 
 Then he burns incense saying 
 
 I offer incense before thee, o Christ, 
 a spiritual fragrance: receive it for 
 a sweetsmelling savour on to thine 
 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 
 Ghost now and ever and world with- 
 out end. Amen. 
 
 2 
 
 < 
 
 a 
 
 fe) 
 
 - 
 is) 
 
 τω 
 σι 
 
I 
 
 I 
 
 20 
 
 [Ὁ 
 on 
 
 3 
 
 2 
 
 »” 
 
 420 
 
 O Christ who with thy blood 
 hast made thy church brighter 
 than the heavens and_ hast 
 appointed within her after 
 the pattern of heavenly hosts 
 orders of apostles prophets 
 and holy teachers : we, priests 
 deacons readers and clergy 
 assembled here, burn incense 
 o before thee as Zachariah did 
 of old 
 
 Accept from us our prayers 
 
 which we offer with the incense, 
 
 like the sacrifice of Abel, of 
 s Noah and of Abraham 
 
 Through the intercession of 
 thine heavenly hosts maintain 
 
 uw 
 
 ever firm the throne of 
 the Armenians 
 The Hymn of the church 
 REJOICE GREATLY, O ZION, 
 
 DAUGHTER Of light, holy mother- 
 churchwith thy children: adorn 
 and embellish thyself, o fair 
 spouse and heavenlike sanc- 
 tuary, for the anointed God, 
 being of being, is ever sacri- 
 ficed in thee unconsumed in 
 reconciliation of the Father 
 ° and distributeth his own body 
 and blood in expiation of us 
 for the fulfilment of his dis- 
 pensation 
 May he grant forgiveness to 
 5 the founder of this temple 
 The holy church confesseth 
 the pure virgin Mary mother 
 of God, from whom hath been 
 
 The Byzantine Rite 
 
 Then the curtain is drawn aside and 
 the priest comes down censing into the 
 midst of the church along with the 
 deacons and censes the church and the 
 people and then returning bows three 
 
 times to the altar. ἢ 
 
The Liturgy of the Armenians 421 
 
 given us the bread of immor- 
 
 tality and the cup of rejoicing. 
 
 Give ye him blessings in 
 spiritual songs. 
 
 ( ENARXIS) 5 
 The protodeacon standing in the midst of the church proclaims 
 Sir, give a blessing 
 The priest aloud 
 BLESSED BE THE KINGDOM of the Father and of the Son 
 and of the Holy Ghost now and ever and world without τὸ 
 end. Amen 
 The clerks say the Shamamout according to the proper of the day 
 { On ordinary Sundays 
 Onlybegotten Son and Word, God and immortal being, thou 
 who didst endure to take flesh of the holy mother of God 1; 
 and evervirgin: thou unchangeable didst become man and 
 wast crucified: o Christ our God, thou by death didst overcome 
 death, thou one of the holy Trinity, glorified with the Father 
 and the Holy Ghost: save us} 
 
 The deacon proclaims 20 
 Again in peace let us beseech the Lord 
 Receive save and have mercy 
 Sir, give a blessing 
 The priest 
 Blessing and glory be to the Father and to the Son and to 2; 
 the Holy Ghost now and ever and world without end. Amen 
 Peace >& be to all 
 The clerks 
 And with thy spirit 
 The deacon 30 
 Let us worship God 
 The clerks 
 Before thee, o Lord 
 The priest aloud 
 Lord our God whose power is unsearchable and thy 35 
 glory incomprehensible, whose mercy is unmeasurable and thy 
 
422 
 
 The Byzantine Rite 
 
 clemency boundless: look down according to thine abundant 
 
 love towards mankind upon thy people and upon this holy 
 
 temple and abundantly perform thy mercy and pity on us and 
 
 on them that pray with us: for unto thee is fitting glory dominion 
 ; and honour now and ever and world without end. Amen 
 
 Then the clerks sing the psalm and 
 hymn appointed for the day 
 aS THE Lorp 15 KING AND HATH 
 PUT ON GLORIOUS APPAREL 
 
 io Christ the king, consubstan- 
 tial with the Father, who for 
 us hast been made man of the 
 holy virgin 
 King: of glory, o Christ, 
 15 glory to thee 
 Thou who by _ voluntary 
 death hast slain death and by 
 thine incorruptible resurrec- 
 tion hast renewed the world 
 20 King of glory, o Christ, 
 glory to thee} 
 
 30 
 
 38 
 
 While they sing the priest says privately 
 
 Lord our God, SAVE THY 
 PEOPLE AND BLESS THINE_IN- 
 HERITANCE, guard the fulness 
 of thy church, sanctify them 
 that in LOVE come to greet 
 THE BEAUTY OF THINE HOUSE: 
 glorify us, o Lord, by thy 
 divine power and forsake not 
 them that put their trust in 
 thee: for thine is the power 
 and the dominion and the glory 
 world without end. Amen 
 
 Peace be to all 
 
 Thou that didst teach us 
 all to pray thus in common 
 
 and with one accord and didst 
 
 promise to grant the requests 
 of TWO OR THREE GATHERED 
 TOGETHER IN thy NAME: fulfil 
 now the petitions of thy ser- 
 vants AS SHALL BE MOST EXPE- 
 DIENT FOR THEM, granting us 
 in this world the knowledge of 
 thy truth and in the world to 
 come life everlasting : for thou, 
 o God, art good and a lover of 
 man and unto thee is fitting 
 glory dominion and_ honour 
 world without end. Amen 
 
 2 One of the eight alternatives appointed for ordinary Sundays. 
 
The Liturgy of the Armenians 
 
 Glory be to the Father and 
 to the Son and to the Holy 
 Ghost 
 
 Now and ever and world 
 without end. Amen 
 
 {Thou who by thy lifegiving 
 blood hast enlightened the holy 
 church, we sing to thee with 
 angels saying 
 
 King of glory, o Christ, 
 glory to thee} 
 
 423 
 
 Then while the clerks give glory they 
 all bow before the sanctuary and the 
 priest bowing to the holy table says pri- 
 vately the prayer following 
 
 Lord God who 
 posed in heaven the troops 
 and armies of angels and arch- 
 angels for the ministry of thy 
 glory, cause that along with our 
 entrance there be an entrance 
 of holy angels ministering with 
 us and with us glorifying thy 
 goodness 
 
 The deacon proclaims 
 
 Sir, give a blessing 
 
 The priest aloud 
 For thine is the power and the dominion and the glory for 
 
 ever. Amen. 
 
 «MASS OF THE CATECHUMENS) 
 
 (THE LITTLE ENTRANCE) 
 
 Then they kiss the holy table and the deacon proclaims 
 
 Proschtumen 
 
 Then one of the deacons takes up the holy Gospel | from the altar and going round 
 the altar offers the book to one of the people to kiss] 
 
 The clerks sing the proper Trisagion 
 of the feast 
 Holy God 
 holy and mighty 
 holy and immortal 
 who {didst rise from death} 
 have mercy upon us 
 
 Holy God 
 holy and mighty 
 holy and immortal 
 who {didst rise from death} 
 have mercy upon us 
 
 The priest says privately 
 Hoty God who DWELLEST IN THE 
 HOLY PLACE and with the song of 
 the trisagion the seraphim praise thee 
 and the cherubim glorify and all the 
 
 heavenly hosts adore thee: thou who ; 
 
 didst out of nothing bring all creatures 
 into being, who didst make man AFTER 
 thine Own IMAGE AND LIKENESS and 
 didst adorn him with all thy graces 
 and didst teach him to seek wisdom 
 and good understanding and didst not 
 pass over the sinner but didst ordain 
 for him repentance unto salvation: 
 thou hast vouchsafed unto us thine 
 
 hast dis- Ὁ 
 
 σι 
 
 ° 
 
 20 
 
424 
 
 Holy God 
 holy and mighty 
 holy and immortal 
 who {didst rise from death} 
 5 have mercy upon us. 
 
 Then the deacon proclaims 
 20 Again in peace let us beseech 
 the Lord 
 The clerks 
 Lord have mercy 
 
 For the peace of the whole 
 world and for the stability 
 of the holy church let us 
 beseech the Lord 
 
 σι 
 
 The Byzantine Rite 
 
 humble unworthy servants in this 
 hour to STAND BEFORE THE GLORY of 
 thine holy altar and to offer thee 
 the worship and praise that is due. 
 Receive, o Lord, out of the mouth of 
 us sinners the hymn of the trisagion 
 and keep us by thy goodness, forgive 
 us all our trespasses voluntary and 
 involuntary, sanctify our souls and 
 minds and bodies and grant us TO 
 SERVE THEE IN HOLINESS ALL THE DAYS 
 OF OUR LIFE: through the intercession 
 of the holy mother of God and of all 
 thy saints who since the world began 
 have been wellpleasing unto thee: for 
 holy art thou, o Lord our God, and 
 unto thee is fitting glory dominion and 
 honour now and ever and world with- 
 out end. Amen. 
 
 Meanwhile the priest with open arms 
 says this prayer privately 
 
 O Lord our God, accept the fervent 
 supplications of thy servants: have 
 mercy upon us AFTER THY GREAT 
 GOODNESS: send down thy compas- 
 sion on us and on all this people 
 that awaiteth the abundant mercy 
 which is of thee 
 
 For all the holy and orthodox bishops let us beseech the Lord 
 For the long life of our patriarch lord NW and for the salvation 
 30 of his soul let us beseech the Lord 
 For the doctors priests deacons clerks and for every order of 
 the church’s children let us beseech the Lord 
 For religious kings and Godloving princes, their generals and 
 their armies let us beseech the Lord 
 35 For the souls of them that rest in death, who are fallen asleep 
 in Christ in the true and orthodox faith let us beseech the 
 
 Lord 
 
 The clerks 
 
 Lord remember and have mercy 
 
The Liturgy of the Armeniais 425 
 
 Again in unity for our true and holy faith let us beseech the 
 
 Lord 
 The clerks 
 
 Lord have mercy 
 Let us commit ourselves and one another unto the Lord the 5 
 
 almighty God 
 The clerks 
 
 Let us, o Lord, be committed 
 unto thee 
 HAVE MERCY UpoN Us, Ο Lord our GoD, AFTER THY GREAT 10 
 GOODNESS. Let us all say with one accord 
 The clerks 
 Lord have mercy 
 Lord have mercy 
 Lord have mercy I 
 
 σι 
 
 The deacon proclaims 
 Sir, give a blessing 
 The priest aloud 
 For albeit thou art God, thou art merciful and a lover of man, 
 and unto thee is fitting glory dominion and honour now and 20 
 ever and world without end. Amen. 
 
 Then he kisses the altar and goes and sits on the steps. 
 
 {THE LECTIONS) 
 Then the clerks begin to sing the Saghmos Jashou appointed for the day 
 
 {THou, 0 Gop, ART PRAISED IN SION 25 
 AND UNTO THEE SHALL THE VOW BE PERFORMED IN JERUSALEM}. 
 
 Then the Prophet is read 
 {HEAR, 0 HEAVENS... . YOUR HANDS ARE FULL OF BLOOD 
 Isa. 1. 2-15}. 
 Then the clerks sing the Mesedi 30 
 Ktzord {HOLY IS THY TEMPLE WONDERFUL IN RIGHTEOUSNESS 
 Phokh THOU, 0 GOD, ART PRAISED IN SION 
 
 AND UNTO THEE SHALL THE VOW BE PERFORMED IN JERUSALEM}. 
 
 Then the Apostle ts read 
 {LET NOT SIN THEREFORE REIGN .... ETERNAL LIFE THROUGH 35 
 Jesus Curist our Lorp Rom. vt 12-23}. 
 
426 The Byzantine Rite 
 
 The clerks sing the Alelou Jashou 
 Alleluia Alleluia 
 
 {LoRD THOU HAST BECOME GRACIOUS UNTO THY LAND 
 THOU HAST TURNED AWAY THE CAPTIVITY OF JACOB}. 
 
 5 The deacon proclaims 
 Orthi 
 The priest 
 Peace »& be to all 
 The clerks 
 10 And with thy spirit 
 A deacon 
 Hearken with fear 
 The deacon 
 The holy Gospel according to { Matthew} 
 13 The clerks 
 Glory be to thee, o Lord our God 
 The deacon 
 Proschtimen 
 The clerks 
 20 God speaks 
 Then the deacon reads the holy Gospel 
 {AT THAT TIME JESUS WENT ON THE SABBATHDAY. . . . EVEN 
 OF THE SABBATHDAY 95. Matt. xi 1-8} 
 and at the end of it the clerks say 
 25 Glory be to thee, o Lord our God. 
 
 (MASS OF THE FAITHFUL) 
 (THE CREED) 
 
 And after this the deacon says the Nicene creed in full 
 We believe in one God the Father almighty, maker of heaven 
 30 and earth, of things visible and invisible. And in one Lord 
 Jesus Christ, the Son of God begotten of God the Father, only- 
 begotten, that is, of the essence of the Father: God of God, 
 Light of Light, very God of very God, an offspring and not 
 a thing made: of the very nature of the Father: by whom all 
 
The Liturgy of the Armenians 427 
 
 things were made in heaven and upon earth, both visible and 
 invisible: who for us men and for our salvation came down 
 from heaven and was incarnate, was made man, was born 
 perfectly of the holy virgin Mary by the Holy Ghost, by whom 
 he took body soul and mind and everything that is in man, truly 
 and not in semblance: who having suffered, been crucified and 
 buried and rising again the third day, ascending into heaven 
 in the same body, sat down at the right hand of the Father: 
 he shall come again in the same body and in the glory of the 
 Father to judge the quick and the dead: whose kingdom shall 
 have no end. We also believe in the Holy Ghost uncreated 
 and perfect who spake in the law and in the prophets and 
 in the gospels, who came down upon the Jordan, preached 
 “the apostle? and dwelt in the saints. We also believe in 
 one only universal and apostolic church: in one baptism, 
 in repentance, in propitiation and forgiveness of sins: in the 
 resurrection of the dead, in the everlasting judgment of souls 
 and bodies, in the kingdom of heaven and in the life ever- 
 lasting 
 
 But those who say there was when the Son was not, or that 
 there was when there was no Holy Ghost, or that they came 
 into being out of nothing, or who say that the Son of God 
 or the Holy Ghost be of a different essence and that they be 
 changeable or alterable, such doth the catholic and apostolic 
 holy church anathematize 
 
 The deacon proclaims 
 
 Sir, give a blessing 
 
 The priest says after S. Gregory the Illuminator 
 But we will glorify him who was before all worlds by adoring 
 the holy Trinity and the one godhead of the Father and of the 
 Son and of the Holy Ghost now and ever and world without 
 end. Amen. 
 
 « So printed editions and some mss. Other mss. and Nerses iii (cent. vil) have 
 ‘in the apostles.’ Nerses of Lampron (cent. xii) implies both forms. See 
 Catergian De fider symbolo quo Arment utuntur Viennae 1893, Ρ. 15. 
 
 b On ‘baptism of repentance’ as probably the original reading see Catergian 
 ONCaIp: 10: : 
 
 5 
 
 "- 
 
 - 
 
 w 
 
 ie) 
 
 ie) 
 
428 
 
 The Byzantine Rite 
 
 <THE PRAYERS) 
 
 The deacon proclaims 
 
 Again in peace let us beseech 
 
 the Lord 
 The clerks 
 
 Lord have mercy 
 
 Again in faith let us beseech 
 
 and request of the Lord 
 
 God and of our Saviour 
 
 Jesus Christ at this hour 
 
 of worship and of prayer, 
 
 that he will make us 
 WORTHY OF ACCEPTATION, 
 that.® the ΠΌΤ pull 
 
 hearken to the voice of 
 our supplications, that he 
 will receive the requests 
 of our hearts, forgive our 
 trespasses and have mercy 
 upon us. 
 
 While they sing the priest says this 
 prayer privately 
 
 O our Lord and Saviour 
 Jesus Christ who art great in 
 mercy and abundant in gifts of 
 thy bounty: thou who at this 
 hour of thine own will didst 
 endure the sufferings of the 
 cross and of death on account 
 of our sins and didst abun- 
 dantly grant the gifts of thine 
 Holy Spirit on the blessed 
 apostles: make us also, o Lord, 
 we beseech thee, partakers of 
 thy divine gifts, of the for- 
 giveness of our sins and of 
 receiving the Holy Ghost 
 
 May our prayers and requests at all times enter 
 
 into the presence of his great majesty and may he grant 
 us united in one faith to labour in good works in 
 
 righteousness 
 
 That he will bestow on us his grace of mercy 
 
 25 May the almighty Lord save and have mercy 
 
 30 
 
 The clerks 
 Save us, 0 Lord 
 
 That we may pass in peace this hour of the sacrifice and the 
 day now before us let us ask of the Lord 
 
 The clerks 
 Grant’ it, o Lord 
 
 The angel of peace to guard our souls let us ask of the Lord 
 
 The expiation and forgiveness of our sins let us ask of the 
 
 Lord 
 
 35 The great and powerful strength of the holy cross for the help 
 of our persons let us ask of the Lord 
 
The Liturgy of the Armenians 429 
 
 Again in unity for our true and holy faith let us beseech the 
 
 Lord 
 The clerks 
 
 Lord have mercy 
 
 Let us commit ourselves and one another unto the Lord the 5 
 
 almighty God 
 The clerks 
 
 Let us, o Lord, be committed 
 unto thee 
 HAVE MERCY UPON US, Ο Lord our Gop, AFTER THY GREAT 10 
 GooDNEss. Let us all say with one accord 
 The clerks 
 Lord have mercy 
 Lord have mercy 
 Lord have mercy 15 
 
 The deacon proclaims 
 Sir, give a blessing 
 ‘ The priest aloud 
 That so we be accounted worthy to praise and glorify thee 
 
 with the Father and the Holy Ghost now and ever world 20 
 without end. Amen. 
 
 (THE INCLINATION) 
 
 The priest 
 Peace > be to all 
 The clerks 25 
 And with thy spirit 
 The deacon 
 Let us worship God 
 The clerks 
 Before thee, o Lord 30 
 
 The priest aloud 
 With thy peace, o Christ our Saviour, WHICH PASSETH ALL 
 UNDERSTANDING and words, defend us and keep us fearless 
 from all evil, enrol us among thy TRUE WORSHIPPERS who 
 WORSHIP thee IN SPIRIT AND IN TRUTH: for unto the allholy 35 
 
430 
 
 The Byzantine Rite 
 
 Trinity is fitting glory dominion and honour now and ever 
 
 and world without end 
 
 Blessed be our Lord Jesus Christ. 
 
 Amen 
 
 The deacon proclaims 
 
 5 Sir, give a blessing 
 
 The priest makes the sign of the cross over the people saying aloud 
 
 The Lord God bless >& you all 
 The clerks 
 Amen. 
 
 10 {THE GREAT ENTRANCE) 
 
 The deacon 
 Let none of the catechumens, 
 none of little faith, none 
 of the penitents nor of the 
 15 unclean draw nigh to this 
 divine mystery. 
 
 The clerks 
 The body of the Lord and the 
 blood of the Saviour are set 
 20 forth: the heavenly hosts sing 
 unseen and say with unceasing 
 voice 
 Hoty Hoty HOLY LorD oF 
 HOSTS 
 
 25 The deacon 
 Sing unto our Lord God, ye 
 clerks, spiritual songs with 
 sweet voice 
 Then the clerks shall sing the Hagiology 
 30 ~— according to the proper of the day 
 {For Palm Sunday, Pentecost, the 
 Church and the feast of the Angels and 
 for other sundays 
 With the angelic order, o God, 
 35 thou hast filled thine holy 
 church. THOUSAND THOUSAND 
 archangels STAND BEFORE THEE 
 
 The priest takes off his saghavart : if 
 
 a bishop he takes off his emiphoron as 
 
 well: and then he bows before the holy 
 table and prays in secret 
 
 None of us that are bound by 
 FLESHLY passions and Lusts is worthy 
 to approach thy table or to serve thy 
 kingly glory: for to minister to thee 
 is a great thing and a fearful even for 
 the heavenly hosts themselves. Yet 
 through thy measureless goodness 
 thou, infinite Word of the Father, 
 wast made man and didst appear as 
 our highpriest, and as lord of all 
 didst commit unto us the priesthood 
 for this ministry and unbloody immo- 
 lation, for that thou art the Lord our 
 God who rulest over things in heaven 
 and things on earth, who sittest on 
 the cherubic throne, o lord of seraphim 
 and KiNG oF IsraeEL, who alone art 
 HOLY and DWELLEST IN THE HOLY 
 pLAcE. I beseech thee who alone 
 art good and ready to hear, look upon 
 me thy sinful and unprofitable servant 
 and cleanse my soul and my mind 
 from all filthiness of the evil one and 
 by the power of thine Holy Spirit 
 enable me, that have been clothed 
 with the grace of the priesthood, to 
 stand at this holy table and to sacri- 
 fice thine immaculate body and thy 
 
The Liturgy of the Armenians 
 
 AND TEN THOUSAND TIMES TEN 
 THOUSAND angels MINISTER 
 UNTO thee, o Lord: yet thou 
 art wellpleased to accept praise 
 from men in mystic song 
 Hoty HOLY HOLY LoRD OF 
 HOSTS} 
 
 431 
 
 precious blood. I entreat thee with 
 neck bowed down, turn not thy face 
 away from me and reject me not from 
 among thy servants, but vouchsafe that 
 these gifts be offered unto thee by me § 
 a sinner and unworthy servant: for 
 thou art he that offereth and is offered, 
 that receiveth and giveth, o Christ our 
 God, and to thee we offer glory with 
 thine eternal Father and thine allholy to 
 and good Spirit now and ever and 
 world without end. Amen 
 
 Meanwhile the gifts are removed [ὧν a deacon’ to the table 
 
 [In some churches and on some days the following is done. 
 
 When the hagiology 
 
 ts finished as they come burning incense to the holy mystery the deacon proclaims 15 
 
 IN THEM HATH HE SET A TABERNACLE FOR THE SUN WHICH 
 COMETH FORTH AS A BRIDEGROOM OUT OF HIS CHAMBER 
 The clerks 
 AND REJOICETH AS A GIANT TO RUN HIS COURSE 
 The deacon 
 We who the cherubim 
 
 The clerks 
 mystically figure forth 
 
 and sing the thriceholy hymn 
 to the lifegiving Trinity 
 
 lay we aside all worldly cares 
 
 then coming towards the east the 
 deacon says 2 
 
 σι 
 
 CAST UP AN HIGHWAY FOR 
 HIM THAT RIDETH UPON THE 
 HEAVEN OF HEAVENS TOWARDS 
 
 DEE EAST 
 30 
 
 then coming towards the south the 
 deacon says 
 
 GoD SHALL COME FROM 
 
 SOULE SAND) ὙΠῈ HOLY, 
 
 FROM MOUNT PaRAN 
 
 THE 
 ONE 35 
 
 then coming to the steps of the altar 
 
 the bearer of the holy mystery says at- 
 tentively 40 
 
 LirT UP YOUR HEADS, O YE 
 
422 The Byzantine Rite 
 
 οι 
 
 that we may receive 
 10 the king of all 
 
 and solemnly represent 
 20 the order of the angels 
 
 GATES, AND BE ὙΕ ΎΤΕΙ ΤΡ 
 EVERLASTING DOORS, AND THE 
 KING OF GLORY SHALL COME IN 
 
 The celebvant censes and says 
 WHo IS THE KING OF GLORY? 
 THE LorD STRONG AND MIGHTY, 
 EVEN THE LoRD MIGHTY IN 
 BATTLE 
 
 The deacon 
 LirFT UP YOUR HEADS, O YE 
 GATES: YEA LIFT THEM UP, YE 
 EVERLASTING DOORS, AND THE 
 KING OF GLORY SHALL COME IN 
 
 The priest 
 WHo 15 THE KING OF GLORY ὃ 
 Tue Lorp oF Hosts 
 
 The deacon 
 
 THIS IS THE KING OF GLORY 
 
 Then the celebrant receives the gifts from the hands of the deacons and with 
 
 them makes the sign of the cross towards the people saying 
 
 25 BLESSED IS HE THAT COMETH IN THE NAME OF THE Lorp 
 The clerks 
 Alleluia]. 
 
 And the priest burns incense. 
 
 And he washes his hands saying 
 
 30 I WILL WASH MY HANDS IN INNOCENCY, O Lorp, AND SO WILL 
 
 [GO σῷ THINE ALTAR. 
 The deacon 
 
 Again in peace let us beseech 
 
 the Lord 
 25 The clerks 
 
 Lord have mercy 
 Again in faith and purity let us 
 
 A prayer of Athanasius 
 Lord God of hosts and maker 
 of all beings, who didst bring 
 all things into existence out 
 of nothing, who also in love 
 towards mankind didst honour 
 
The Liturgy of the Armenians 128 
 
 stand in prayer with awe 
 before the holy table of 
 God: not with scruple or 
 offence, not with guile or 
 fraud, not with wiles or 
 deceit, not with doubt and 
 not with little faith: but 
 with a right conversation, 
 a pure mind, a single 
 heart, a perfect faith, being 
 filled with love, full and 
 overflowing with all good 
 works let us stand in 
 prayer before the holy 
 table of God and find 
 the grace of mercy ἰπ 
 the day of his appearing 
 and at the second coming 
 of our Lord and Saviour 
 Jesus Christ. May he save 
 and have mercy 
 The clerks 
 Save, o Lord, and have 
 mercy 
 
 our earthly nature by raising 
 us to the estate of ministers 
 of so awful and inexplicable 
 a mystery: thou, o Lord to 
 
 whom we offer this sacrifice, : 
 
 accept from us this presenta- 
 tion and consummate it into 
 the mystery of the body and 
 blood of thine onlybegotten 
 and grant this bread and cup 
 for a remedy of forgiveness of 
 sins to us that taste of it 
 
 The deacon proclaims 
 Sir, give a blessing 
 
 The priest aloud 
 
 Through the grace and love towards mankind of our Lord and 
 Saviour Jesus Christ with whom unto thee, o Father, and to 
 the Holy Ghost is fitting glory dominion and honour now and 30 
 ever and world without end. Amen. 
 
 {THE KISS OF PEACE) 
 
 The priest 
 Peace be »& with you all 
 The clerks 
 And with thy spirit 
 Ff 
 
 Jt 
 
 Io 
 
 20 
 
 iss) 
 Lei} 
 
434 The Byzantine Rite 
 
 The deacon 
 Let us worship God 
 The clerks 
 Before thee, o Lord 
 5 The deacon 
 
 GREET YE ONE ANOTHER WITH AN HOLY KISS and those among 
 you that are not able to partake of this divine mystery 
 go without the doors and pray 
 
 The clerks 
 10 Christ hath been manifested amongst us: God, which is, hath 
 seated himself here: the peace hath been proclaimed, this holy 
 greeting hath been enjoined: the church hath become one soul, 
 the kiss hath been given to be a BOND OF PERFECTNESS: enmity 
 hath been removed and love been spread abroad 
 15 Now, o ye ministers, raise your voice and bless with one 
 accord the united godhead unto whom seraphim sing 
 the hallowing song 
 Meanwhile they kiss the holy table and one another 
 
 On festivals some add this 
 20 The deacon 
 Ye who with faith stand before the holy royal table, see the 
 king Christ sitting and surrounded with the heavenly 
 
 hosts 
 The clerks 
 
 25 We lift our eyes upwards and implore on this wise saying 
 Remember not our sins but in thy compassion expiate them 
 With the angels we bless thee 
 and with thy saints, o Lord, we give thee glory. 
 
 (ANAPHORA) 
 The deacon 
 Stand we with awe, stand we with fear, stand we well 
 and look upwards with good heed 
 The clerks 
 To thee, o God 
 
 oe The deacon 
 Christ the Lamb of God is offered in sacrifice 
 
The Liturgy of the Armenians 435 
 
 The clerks 
 Mercy and peace and a sacrifice of praise 
 (THE THANKSGIVING ) 
 The deacon 
 Sir, give a blessing 
 
 tn 
 
 The priest 
 The grace, the love and the divine sanctifying power of the 
 Father and the Son and the Holy Ghost be with you > and 
 
 with all 
 The clerks 10 
 
 Amen and with thy spirit 
 The deacon 
 The doors, the doors 
 With all wisdom and caution 
 Lift up your minds with divine fear 15 
 
 The clerks 
 We lift them up unto thee, o Lord almighty 
 
 The deacon 
 
 And give thanks unto the Lord with the whole heart 
 The clerks 20 
 It is MEET and right 
 
 On festivals in some places the deacon adds 
 
 And we give thee thanks, o Christ, for the true salvation 
 always and everywhere, through which the hosts praise 
 thy marvellous {Resurrection}, the seraphim tremble 25 
 and the cherubim shudder and the supreme powers 
 in heaven make a choir and shout with sweet voice 
 and say 
 
 While they sing the priest says privately with clasped hands the prayer following 
 
 It is very meet and right with earnest diligence always to 30 
 adore and glorify thee, Father almighty, who by thine immaterial 
 and fellowcreator Word didst remove the hindrance of the 
 curse: who having made the church his own people reckoned 
 all those who believe in thee his property and was pleased to 
 
 dwell among us in a material nature taken by dispensation 35 
 
 from the virgin and as a divine architect framed a new work, 
 
 Fi 2 
 
456 The Byzantine Rite 
 
 making earth into heaven: for that he before whom even the 
 
 legions of watchers endured not to stand, awestruck at the 
 
 dazzling and UNAPPROACHABLE LIGHT of the godhead, even he 
 
 became man for our salvation and granted to us to join the 
 5 spiritual choirs of the inhabiters of heaven 
 
 The deacon proclaims 
 Sir, give a blessing 
 The priest aloud 
 and with seraphim and cherubim to frame songs in hallowing 
 
 το concert and with boldness to shout and cry aloud with them 
 
 and say 
 The clerks 
 
 Hoty HoLy HOLY Lorp Gop oF Hosts 
 heaven and EARTH are FULL oF thy GLORY 
 
 35 Blessing in the highest 
 
 BLesseD art thou THAT didst come and COMEST 
 IN THE NAME OF THE LORD 
 
 HoSANNA IN THE HIGHEST 
 
 While they sing the priest says privately with his arms extended 
 22 Hoty HOLY HOLY art thou truly and allholy: and who is 
 he that will presume to compass in words thine infinite out- 
 flowings of lovingkindness towards us? Thou who from of 
 old in divers manners didst take care of and comfort man fallen 
 in sin, by prophets, by giving the law, by priesthood and the 
 25 typical offering of kine, but in these last days, having torn up 
 utterly the sentence of condemnation touching all our debts, 
 didst give us thine onlybegotten Son, both debtor and debt, 
 immolation and anointed, lamb and bread of heaven, highpriest 
 and sacrifice: for he it is that distributeth and himself that 
 gois distributed in the midst of us without ever being con- 
 sumed. For having been made man truly and not in sem- 
 blance and becoming incarnate by union without confusion 
 from the mother of God and holy virgin Mary, he journeyed 
 through life with all the passions of our human life with- 
 35 out sin and of his free will came to the cross whereby he 
 gave life to the world and wrought salvation for us. Then 
 TAKING THE BREAD in his holy divine immortal immaculate 
 
The Liturgy of the Armenians Any 
 and creative hands he BLESSED, GAVE THANKS, BRAKE IT AND 
 GAVE IT ΤῸ his chosen and holy pisciptes sitting at meat with 
 
 him SAYING 
 The deacon 
 
 Sir, give a blessing 
 The priest aloud 
 TAKE EAT: THIS IS MY BODY WHICH Is distributed FoR you and 
 for many for the expiation and remission of sins 
 The clerks 
 Amen 
 The priest privately 
 LIKEWISE TAKING THE CUP he blessed; GAVE THANKs, drank 
 and GAvE to his chosen and holy disciples sitting at meat with 
 
 him SAYING 
 The deacon 
 
 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 clerks 
 Amen 
 
 Heavenly Father who didst give thy Son unto death for our 
 sakes as debtor of our debts, we beseech thee through the 
 shedding of his blood, have mercy on thy rational flock 
 The priest privately 
 And thy good onlybegotten Son delivered us the command- 
 ment always to DO THIS IN REMEMBRANCE OF him, and having 
 descended into the nether abode of death in the body which 
 
 he took of our nature and having broken asunder with might : 
 
 the bolts of hell, made thee known unto us THE ONLY TRUE 
 Gop, God of quick and dead. 
 (THE INVOCATION ) 
 And he takes the gifts in his hands and says privately 
 We therefore, o Lord, presenting unto thee according to 
 
 this commandment this saving mystery of the body and blood 
 of thine onlybegotten, do remember the saving sufferings he 
 
 1o 
 
 τὸ 
 on 
 
438 The Byzantine Rite 
 
 endured for us, his lifegiving crucifixion, his burial of three 
 days, his blessed resurrection, his divine ascension and his 
 session at thy righthand, o Father, and we confess and bless 
 his fearful and glorious second coming 
 The deacon 
 Sir, give a blessing 
 
 σι 
 
 The priest then raising the gifts a little offers them unto the Father, and 
 then he places them on the holy table saying aoud 
 
 And we offer unto thee thine own of thine own in all and 
 10 for all 
 The clerks 
 In all things thou art blessed, o Lord 
 We bless thee, we praise thee, we give thanks to thee 
 and we beseech thee, o Lord our God 
 15 While they sing the priest says privately with open arms 
 We do indeed praise thee’and give thanks unto thee, o Lord 
 our God, continually, who passing over our unworthiness hast 
 made us ministers of this fearful and unspeakable mystery, not 
 for any good works of ours, whereof we are wholly bereft and 
 20 always find ourselves utterly destitute: but ever trusting in 
 thine overflowing indulgence we presume to approach the 
 ministry of the body and blood of thine onlybegotten our Lord 
 and Saviour Jesus Christ, unto whom is fitting glory dominion 
 and honour now and ever and world without end. Amen 
 25 The deacon proclaims 
 Sir, give a blessing 
 The priest aloud 
 Peace be with you all 
 The clerks 
 30 And with thy spirit 
 The deacon 
 Let us worship God 
 The clerks 
 Before thee, o Lord 
 35 Son of God, sacrificed for our reconciliation to the Father, 
 thou art being distributed among us for bread of life: through 
 the shedding of thine holy blood, we beseech thee have mercy 
 on the flock saved by thy blood 
 
The Liturgy of the Armenians 439 
 
 While they sing the priest humbling himself bows to the holy table and says 
 privately 
 
 We adore and we beseech and ask thee, 0 good God, send 
 upon us and upon these gifts here set forth thy coeternal and 
 consubstantial Holy Spirit 
 
 then the deacon standing close to the priest with great fear and reverence 
 
 says softly at every blessing 
 Amen. Sir, give a blessing 
 
 and the priest signs the gifts with the sign of the cross saying in a low vowe 
 ‘by whom blessing this bread > thou wilt make it truly the body 
 of our Lord and Saviour Jesus Christ thrice repeated, and blessing 
 this cup > thou wilt make it really the blood of our Lord and 
 Saviour Jesus Christ thrice repeated: by whom blessing this bread 
 and this wine > thou wilt make them truly the body and blood 
 of our Lord and Saviour Jesus Christ, changing them by thine 
 Holy Spirit thrice repeated 
 
 The deacon proclaims 
 Sir, give a blessing 
 The priest aloud 
 So that this be to us all who draw nigh to it for release from 
 condemnation and for the expiation and remission of sins 
 The clerks 
 Spirit of God who coming down from heaven dost operate 
 by our hands the mystery of him who shares thy glory, we 
 beseech thee through the shedding of his blood grant rest to 
 the souls of our departed. 
 
 (THE INTERCESSION) 
 
 Henceforth the priest does not raise his hands spread over the gifts but holds 
 them low and keeping his eyes on them he prays thus privately 
 
 Through this grant love stability and longed-for peace to the 
 whole world, to the holy church and to all orthodox bishops, 
 to priests, deacons, kings of the earth and princes, to peoples, 
 to travellers, to seafarers, to prisoners, to those in danger, 
 to those that labour and to them that are at war among 
 barbarians 
 
 Through this grant also mild weather and to the fields fruit- 
 fulness and to those afflicted with divers diseases a speedy 
 return to health 
 
 ie) 
 
 - 
 on 
 
 τω 
 σε 
 
440 
 
 The Byzantine Rite 
 
 Through this give rest to all those who aforetime have fallen 
 asleep in Christ, to our forefathers, to the patriarchs prophets 
 apostles martyrs bishops presbyters deacons and the whole 
 clergy of thine holy church and to all laity, men and women, 
 
 5 who have died in the faith 
 
 The deacon proclaims 
 
 Sir, give a blessing 
 
 The priest aloud 
 With whom we also beseech thee, good God, to visit us 
 
 10 The clerks 
 Remember, ο Lord, and have mercy 
 
 The priest 
 We beseech thee that in this holy sacrifice remembrance be 
 made of the mother of God the holy virgin Mary, and of John 
 15 the baptist, of the protomartyr Stephen and of all the saints 
 
 The clerks 
 Remember, o Lord, and have mercy 
 
 Then the deacons go to the right side 
 
 of the table and proclaim with clasped 
 20 hands 
 
 We beseech thee that in this 
 
 holy sacrifice remembrance 
 
 be made of the holy apostles 
 
 prophets doctors martyrs 
 
 2, and all holy patriarchs, 
 
 apostolic bishops, presby- 
 
 ters, orthodox deacons and 
 
 of all saints 
 The clerks 
 
 30 Remember, o Lord, 
 and have mercy 
 (On feasts of our Lord 
 We adore the blessed praised 
 glorious admirable and 
 3s divine { Resurrection} of 
 Christ 
 
 The priest privately 
 
 Remember, o Lord, and 
 have mercy and bless thine 
 holy catholic and _ apostolic 
 church which thou didst save 
 with the precious blood of 
 thine onlybegotten and didst 
 deliver by his holy cross: 
 grant her unshaken peace 
 
 Remember, o Lord, and 
 have mercy and bless all or- 
 thodox bishops who RIGHTLY 
 DIVIDE THE WORD OF TRUTH 
 among us 
 
The Liturgy of the Armentans 
 
 The clerks 
 Glory be to thy { Re- 
 surrection}, o Lord 
 On Saints’ days 
 We beseech that in this holy 
 sacrifice remembrance be 
 made of the holy prophet 
 
 or patriarch or apostle or 
 
 martyr MV dear to God, 
 whose commemoration we 
 have made today 
 The clerks 
 Remember, o Lord, 
 and have mercy) 
 
 We beseech that in this holy 
 sacrifice remembrance be 
 made of our leaders and our 
 first holy illuminators, the 
 apostles Thaddaeus and 
 Bartholomew, and Gregory 
 the illuminator 
 
 Aristaces Gregory of 
 
 Verthanes Narec 
 Hysic Nerses_ Cla- 
 Gregoris yetsl 
 Nerses John  Orot- 
 Sahac netsi 
 Daniel Gregory and 
 Khat Moses Tathe- 
 Mesrob the vatsi 
 doctor 
 
 and of all the pastors and 
 chief pastors of Armenia 
 We beseech that in this holy 
 sacrifice remembrance be 
 made of the holy anchorets 
 and God-instructed monks 
 Paulus Antony 
 
 441 
 
 on 
 
 EO 
 
 en 
 
 20 
 
 30 
 
442 The Byzantine Rite 
 
 Polus Evagrius 
 Macarius _ Barstimas 
 Onuphrius John 
 Mark the Simeon 
 
 5 abbat Oski and his 
 Serapion companions 
 Nilus Sukias and his 
 Arsenius companions 
 
 and of all the holy fathers 
 10 and of their disciples in the 
 whole world 
 We beseech that in this holy 
 sacrifice remembrance be 
 made of the christian kings 
 13. Abgar Constantine  Tiri- 
 dates Theodosius and of all 
 holy and pious kings and 
 Godloving princes 
 We beseech that in this holy 
 20 sacrifice remembrance ΡῈ 
 made of all the faithful in 
 general, men and women, 
 old men and children and 
 of all of every age who are 
 2, fallen asleep in Christ in 
 faith and holiness 
 
 The deacon proclaims 
 
 Sir, give a blessing 
 
 The priest aloud 
 30 And especially grant us our archbishop the venerable 
 patriarch of all Armenians, reverend J, for length of days in 
 
 sound doctrine 
 Then the deacons go to the left side 
 of the table and proclaim 
 35 We offer thee, o Lord our God, 
 thanks and glory for this 
 holy and immortal sacrifice 
 
 While they sing the priest says this 
 
 prayer privately 
 Remember, ο Lord, and have 
 
 mercy and bless thy people 
 here present and us that offer 
 
The Liturgy of the Armenians 
 
 which is on this holy table, 
 that thou grant it to us for 
 holiness of life 
 
 Through this grant love sta- 
 bility and longed-for peace 
 to the whole world, to the 
 holy church and to all or- 
 thodox bishops, especially to 
 our archbishop the venerable 
 patriarch of all Armenians, 
 reverend J, and to the priest 
 who offers this sacrifice 
 
 Let it be for the strength and 
 victory of christian kings and 
 of pious princes 
 
 Let us also beseech and entreat 
 for the souls of those who 
 are at rest and especially 
 for our departed prelates, for 
 the founders of this holy 
 church and for all those 
 who rest under the shadow 
 thereof, for the deliverance 
 of those our brethren who 
 are taken captive and for 
 grace upon the congregation 
 here present and for the rest 
 of those who have died in 
 Christ in faith and holiness: 
 let remembrance of them be 
 made in this sacrifice 
 
 The clerks 
 In all and for all. 
 
 443 
 
 this sacrifice and grant unto 
 them what is necessary and 
 profitable 
 
 Remember, o Lord, and have 
 mercy and bless the pilgrims 
 and them that bring forth fruit 
 unto thine holy church: also 
 them that remember the poor 
 with alms and render them 
 their dues according to thy 
 wonted bounty, an hundred- 
 fold here and in the world to 
 come 
 
 Remember, 0 Lord, and have 
 mercy and have pity on the 
 souls of the departed: give 
 them rest and light and rank 
 them among thy saints in thy 
 kingdom of heaven and make 
 them worthy of thy mercy. 
 Remember also, o Lord, the 
 soul of thy servant Δ and 
 have mercy on him after thy 
 great goodness and give him 
 
 by thy visitation rest in the ; 
 
 light of thy countenance and if 
 he be living save him from all 
 snares of soul and body 
 
 Remember also, Lord, them 
 that have bidden us remember 
 in our prayers any that are 
 alive or departed: direct the 
 purpose of their prayers and 
 ours to what is right and 
 ACCOMPANIETH SALVATION and 
 reward them all with thine 
 imperishable and blessed good 
 things 
 
 on 
 
 - 
 vu 
 
 το 
 ο 
 
τὸ 
 
 20 
 
 25 
 
 444 The 
 
 Byzantine Rite 
 
 And having cleansed our 
 thoughts, make us temples fit 
 to receive the body and blood 
 of thine onlybegotten Son our 
 Lord and Saviour Jesus Christ, 
 with whom to thee, o Father 
 almighty, with thy lifegiving 
 and liberating Holy Spirit is 
 fitting glory dominion and 
 honour now and ever and 
 world without end. Amen. 
 
 (THE BLESSING) 
 
 The deacon proclaims 
 Sir, give a blessing 
 
 The priest making the sign of the cross on the people says aloud 
 And the mercy ΟΕ OUR GREAT Gop AND SAVIOUR JESUS CHRIST 
 be with > you all 
 The clerks 
 Amen and with thy spirit. 
 
 <THE LORD’S PRAYER) 
 
 The deacon 
 Again in peace let us beseech 
 the Lord 
 The clerks 
 Lord have mercy 
 
 With all the saints whom 
 we have commemorated 65: 
 pecially let us beseech the 
 Lord 
 
 For the holy and divine sacri- 
 fice which is now on this 
 holy table let us beseech 
 the Lord 
 
 That the-Lord our God who 
 hath accepted it on his holy 
 
 | While the deacon makes this pro- 
 clamation the priest says this prayer 
 privately 
 
 O Gop oF TRUTH and Father 
 of mercies, we thank thee for 
 that thou hast been pleased 
 to exalt our defaulting nature 
 above the blessed patriarchs: 
 because thou wast called their 
 God, but in pity for us thou 
 hast been pleased to be called 
 Father. Now, Lord, we_be- 
 seech thee grant to shine and 
 flourish more and more this 
 new and venerable name in 
 the midst of thine holy church 
 
The Liturgy of the Armenians 
 
 heavenly and_ immaterial 
 place of offering send down 
 on us in recompense thereof 
 the grace and gifts of his 
 Holy Spirit let us beseech 
 the Lord 
 
 Receive save and have mercy 
 and keep us, o Lord, by thy 
 grace The clerks 
 
 Save us, ὁ Lord 
 by thy grace 
 
 Making mention of the allholy 
 mother of God the ever- 
 virgin Mary with all the 
 saints let us beseech the 
 
 Lord The clerks 
 Remember, ο Lord 
 and have mercy 
 
 Again in unity for our true 
 and holy faith let us beseech 
 
 the Lord 
 The clerks 
 
 Lord have mercy 
 Let us commit ourselves and 
 one another unto the Lord 
 the almighty God 
 The clerks 
 Let us, o Lord, be 
 committed unto thee 
 
 Have mercy upon us, o Lord 
 our God, after thy great 
 goodness. Let us all say 
 with one accord 
 
 The clerks 
 
 Lord have mercy 
 three times 
 
 The deacon proclaims 
 Sir, give a blessing 
 
 445 
 
 20 
 
 25 
 
 0 
 
 “» 
 tn 
 
 40 
 
446 The Byzantine Rite 
 
 The priest 
 And grant us with bold voice to open our mouth and to call 
 upon thee heavenly Father and to sing and say 
 
 The clerks then sing with open arms 
 5 Our FATHER WHICH ART IN HEAVEN, HALLOWED" BE THY 
 NAME, THY KINGDOM COME, THY WILL BE DONE IN EARTH AS IT 
 IS IN HEAVEN. GIVE US THIS DAY OUR CONTINUAL BREAD AND 
 FORGIVE US OUR TRESPASSES AS WE FORGIVE THEM THAT 
 TRESPASS AGAINST US AND LEAD US NOT INTO TEMPTATION BUT 
 10 DELIVER US FROM EVIL 
 
 While they sing the priest prays in silence 
 Lorp oF LorDs, GOD OF GODS, KING ETERNAL. creator of all 
 things created, FATHER OF OUR LorD JESUS CHRIST, LEAD US 
 NOT INTO TEMPTATION BUT DELIVER US FROM EVIL and save us 
 
 15 from temptation 
 The deacon proclaims 
 
 Sir, give a blessing 
 The priest 
 FoR THINE IS THE KINGDOM, THE POWER AND THE GLORY FOR 
 20 EVER. AMEN. 
 
 {THE INCLINATION ) 
 The pres 
 Peace + be to all 
 The clerks 
 And with thy spirit 
 ‘ The deacon 
 Let us worship God 
 The clerks 
 Before thee, o Lord 
 
 3° = The priest then bows his head and all the people bow down while the priest 
 prays privately 
 Holy Ghost which art the FOUNTAIN OF LIFE and the spring 
 of mercy, have mercy on this people which bowed down 
 adoreth thy godhead: keep them entire and stamp upon 
 35 their hearts the posture of their bodies for the inheritance 
 and possession of good things to come 
 
 is) 
 σι 
 
The Liturgy of the Armenians 447 
 
 The deacon proclaims 
 Sir, give a blessing 
 The priest 
 Through Jesus Christ our Lord with whom to thee, o Holy 
 Ghost, and the Father almighty glory dominion and honour 
 is fitting now and ever and world without end. Amen. 
 
 (THE ELEVATION) 
 Then the priest takes the holy bread in his hand while the deacon proclaims 
 Proschimen 
 and the priest elevating it in the sight of the whole congregation says aloud 
 
 Unto the holiness of the holies 
 
 The clerks tn a loud voice 
 One holy, onE Lorp Jesus CuHrIst 
 TO THE GLORY OF Gop THE FaTHEeR. Amen 
 The deacon 
 Sir, give a blessing 
 The priest 
 Blessed be the holy Father, true God 
 The clerks 
 Amen 
 The deacon 
 Sir, give a blessing 
 The priest 
 Blessed be the holy Son, true God 
 The clerks 
 Amen 
 The deacon 
 Sir, give a blessing 
 The priest 
 Blessed be the Holy Ghost, true God 
 The clerks 
 Amen 
 
 The deacon 
 Sir, give a blessing 
 
 5 
 
 10 
 
 20 
 
 30 
 
448 The Byzantine Rite 
 
 The priest 
 Blessing and glory be to the Father and to the Son and to 
 the Holy Ghost now and ever and world without end. Amen 
 
 The clerks 
 5 Amen 
 The Father is holy 
 the Son is holy 
 the Holy Ghost is holy 
 
 Blessing be to the Father and 
 τὸ to the Son and to the Holy 
 ever and 
 
 Ghost now and 
 world without end Amen. 
 
 - 
 σι 
 
 30 
 
 And while they sing the priest bows 
 himself and says this prayer 
 privately 
 
 Look upon us, o our Lord 
 Jesus Christ, FROM HEAVEN 
 THINE holy DWELLINGPLACE and 
 from the throne of the glory 
 of thy kingdom: come and 
 purify and quicken us, o thou 
 who sittest with the Father 
 and art here sacrificed : vouch- 
 safe to give us of thine imma- 
 culate body and of thy precious 
 blood, and by our hands to this 
 whole people 
 Having said this he worships and 
 hisses the holy table, and taking the holy _ 
 
 body he dips it whole into the precious 
 blood and says 
 
 Lord our God, who hast 
 called us christians after the 
 name of thine onlybegotten Son 
 and hast granted us the remis- 
 sion of sins by the baptism 
 of the spiritual font and hast 
 vouchsafed us to communicate 
 in the holy body and blood of 
 thine onlybegotten: we now 
 beseech thee, o Lord, account 
 us worthy to receive this holy 
 mystery for the remission of 
 our sins and with thanks to 
 glorify thee with the Son and 
 the Holy Ghost now and ever 
 and world without end. Amen 
 
The Liturgy of the Armenians 
 
 449 
 
 The deacon proclaims 
 Sir, give a blessing 
 
 Then the priest elevates tt in the sight of the congregation and says 
 Let us taste in holiness of the holy holy and precious body 
 and blood of our Lord and Saviour Jesus Christ who having ; 
 come down from heaven is being distributed among us 
 This is life *hope resurrection® expiation and forgiveness 
 
 of sins 
 
 Sing psalms unto the Lord our God, sing psalms unto our 
 immortal king of heaven, who sitteth in the chariot of the τὸ 
 
 cherubim, 
 
 {FRACTION COMMIXTURE AND COMMUNION) 
 
 [The curtain is drawn to] 
 
 The deacon proclaims 
 Sing psalms to our Lord 
 God, ye clerks, and spiritual 
 songs with sweet voice: 
 for unto him are fitting 
 PSALMS AND HYMNS alleluias 
 AND SPIRITUAL SONGS 
 Ye ministers, sing psalms with 
 spiritual songs and bless the 
 Lord who is in heaven 
 The clerks sing 
 Christ is sacrificed and dis- 
 tributed among us 
 Alleluia 
 He gives us his body for food 
 and he sprinkles his holy 
 blood upon us 
 
 Alleluia 
 Draw nigh unto the Lord 
 and take of his light 
 Alleluia 
 
 The priest takes the body in his hand 
 
 and he kisses it with tears, saying 15 
 privately 
 
 What blessing and what thanks- 
 givings shall we render unto thee 
 for this bread and for this cup? But, 
 o Jesus, we bless thee alone with 20 
 the Father and the allholy Spirit now 
 and ever world without end. Amen 
 
 he adds this also 
 
 I confess and believe that THoU ART 
 CHRIST THE SON ΟΕ Gop, who didst 
 TAKE AWAY THE SIN OF THE WORLD 
 
 τ᾿ 
 σι 
 
 then breaking it he puts it into the 
 chalice of the blood saying 
 
 The fulness of the Holy Ghost. 
 
 Then taking one piece of the bread in 30 
 his hand he says privately with tears 
 and thanksgwing to the Father and to 
 
 the Son 
 
 Holy Father who hast called us by 
 the name of thine onlybegotten and 35 
 hast enlightened us through the bap- 
 tism of the spiritual font, vouchsafe 
 
 a Older reading ‘hope of resurrection.’ 
 
 GS 
 
 ὃ᾽ 
 
10 
 
 29 
 
 25 
 
 40 
 
 450 
 
 O TASTE AND SEE HOW GRA- 
 cious THE LorD Is 
 Alleluia 
 THE 
 HEAVEN 
 Alleluia 
 PRAISE HIM IN THE HEIGHT 
 Alleluia 
 PRAISE HIM ALL YE ANGELS 
 OF HIS 
 Alleluia 
 PRAISE HIM ALL HIS HOST 
 Alleluia 
 
 Then they sing if necessary other hymns 
 
 O PRAISE LorD OF 
 
 according to the day. 
 
 The Byzantine Rite 
 
 to receive this holy mystery for the 
 forgiveness of our sins, stamp upon 
 us the graces of the Holy Ghost as 
 thou didst on the holy apostles who 
 tasted of it and became cleansers of 
 the whole world. Now then, o Lord 
 and good Father, make this commu- 
 nion a part of the supper of the 
 disciples by removing the darkness 
 of sins. Look not upon mine un- 
 worthiness neither withhold from me 
 the graces of thine Holy Spirit, but 
 according to thine infinite love towards 
 mankind grant that this be for the 
 expiation of sins and the remission 
 of trespasses. As our Lord Jesus 
 Christ promised and said Wuoso 
 EATETH MY FLESH AND DRINKETH MY 
 make 
 it now to be to us for the expiation 
 of sins, that those who shall eat and 
 drink of it may bless and glorify the 
 Father and the Son and the Holy 
 Ghost now and ever world without 
 end. Amen 
 
 BLOOD SHALL LIVE FOR EVER: 
 
 Peace be to all 
 
 I thank thee, Christ o king, for that 
 thou hast made me unworthy worthy to 
 partake of thine holy body and blood. 
 Therefore now I beseech thee, let it 
 not be to me for condemnation but for 
 expiation and forgiveness of sins, for 
 health of soul and body and for the 
 fulfilment of all virtuous works,,so 
 that it purify my spirit and my soul 
 and body and so make me the temple 
 and abode of the allholy Trinity and 
 to be worthy with thy saints to glorify 
 thee with the Father and the Holy 
 Ghost now and ever world without 
 end. Amen 
 
 Prayer of S. John Chrysostom 
 
 I praise and magnify and glorify 
 thee, o Lord my God, that thou hast 
 accounted me worthy, unworthy as 
 
The Liturgy of the Armenians 451 
 
 I am, this day to partake of thy 
 divine and awful mystery of thine 
 immaculate body and precious blood. 
 Wherefore having these for interces- 
 sors I beseech thee to keep me in 
 thine holiness every day and during 
 the whole time of my life, so that 
 remembering thy tender mercies I may 
 live unto thee, who for our sake didst 
 suffer and die and rise again. Let not, 
 my Lord and God, the destroyer come 
 near to me, for that my soul is sealed 
 with thy precious blood. Do thou, al- 
 mighty, cleanse me through these from 
 all my dead works, thou who alone art 
 without sin: strengthen my life, o Lord, 
 against all temptation and let mine ad- 
 versary turn back from me ashamed and 
 confused so often as he riseth against 
 me: strengthen the goings of my mind 
 and of my tongue and all the ways of 
 my body: be thou with me always 
 according to thy neverfailing promise 
 WHoOsO EATETH MY FLESH AND DRINK- 
 ETH MY BLOOD DWELLETH IN ME AND 
 I 1n Him. Thou didst say so, ο thou 
 lover of man: stablish the divine and 
 unchangeable words of thy mouth: 
 for thou art the God of mercy, of pity 
 and of love towards mankind and the 
 giver of all good things, and unto thee 
 is fitting glory with the Father and 
 thine allholy Spirit now and ever 
 world without end. Amen 
 
 Then the priest signs himself and ; 
 
 prays of the true God the sundry things 
 he desires for himself, for the congrega- 
 tion and for the whole world: he also 
 shall pray for the pardon of them that 
 have offended him, his enemies and them 
 that hate him 
 And then with fear and trembling 
 he tastes of the body and drinks of the 
 chalice saying 
 
 on 
 
 μι 
 ον 
 
 20 
 
 In faith do I believe in the allholy 45 
 
 Gg 2 
 
452 
 
 The Byzantine Rite 
 
 Trinity, in the Father, the Son and 
 the Holy Ghost 
 
 In faith do I taste of thine holy life- 
 giving and saving body, o Christ my 
 God Jesus, for the forgiveness of my 
 sins 
 
 In faith do I drink thy sanctifying 
 and cleansing blood, o Christ my God 
 Jesus, for the forgiveness of my sins 
 
 Let thine incorruptible bedy be to 
 me for life and thine holy blood for the 
 propitiation and forgiveness of sins. 
 
 The deacons also communicate. 
 
 [The curtam 1s withdrawn] 
 
 15 The deacon proclaims to the congregation 
 
 Draw near with fear and partake in holiness 
 
 Then all who are worthy communicate 
 
 The clerks sing 
 
 Mother of faith, thou shrine 
 20 of holy spousals, heavenly 
 bridechamber 
 Home of thine immortal bride- 
 groom who hath adorned 
 thee for ever 
 25 A marvellous second heaven 
 art thou FROM GLORY TO 
 GLORY exalted 
 Which by the laver dost re- 
 generate us children radiant 
 25 like the light 
 Thou that dost distribute this 
 spotless bread and givest us 
 to drink this pure blood 
 Who dost lift us up to an higher 
 35 station than the angels can 
 attain unto 
 Come then, o children of the 
 new Sion, meet our Lord in 
 holiness 
 
 [The people come one by one and 
 stand in front of the bema and the 
 priest communicates them from the 
 chalice in which 1s the sacred bread 
 steeped in the wine: and he says each 
 
 time 
 
 The body and blood of our 
 Lord and Saviour Jesus Christ 
 be to thee for salvation and for 
 a guide to eternal life]. 
 
The Liturgy of the Armenians 453 
 
 O TASTE AND SEE howGRACIOUS 
 our Lorp 15 and mighty 
 The ancient tabernacle was 
 a type of you, but ye are 
 of higher pattern 
 It burst the adamantine gates: 
 ye raze the gates of hell to 
 their foundations 
 It parted Jordan: ye cleave 
 the sea of universal sin 
 Its leader was Joshua the cap- 
 tain: thine is Jesus the only 
 Son of the Father 
 Tuts bread 15 THE BODY of 
 Christ, THIS CUP IS THE BLOOD 
 OF THE NEW TESTAMENT 
 The greatest of mysteries is 
 revealed to us, God hjmself 
 is manifested to us herein 
 This is the same Christ the 
 divine Word who sitteth at 
 the right hand of the Father 
 And wuHo sacrificed here 
 amongst uS TAKETH AWAY 
 THE SIN OF THE WORLD 
 He is BLESSED FOR EVER with 
 the Father and the Spirit 
 Now and ever for the time 
 to come and world without 
 end. 
 When all have communicated the clerks sing in a loud voice 
 Our Gop and our LorRD HATH APPEARED TO US 
 BLESSED IS HE THAT COMETH IN THE NAME OF THE LoRD 
 Then the priest makes over them the sign of the cross with the sacred gifts 
 and says 
 SAVE THY PEOPLE, 0 LORD, AND BLESS THINE INHERITANCE: 
 GOVERN THEM AND LIFT THEM UP FOR EVER 
 
 [The curtain is drawn to again). 
 
 σι 
 
 (JP) 
 Or 
 
454 
 
 The Byzantine Rite 
 
 (THANKSGIVING > 
 
 The clerks sing 
 We have been filled, o Lord, 
 from thy good things, tasting 
 s of thy body and blood 
 Glory be on high to thee 
 who hast fed us 
 Thou who continually feedest 
 us, send down upon us thy 
 το _—s Spiritual blessing 
 Glory be on high to thee 
 who hast fed us 
 The deacon proclaims 
 Again in peace let us beseech 
 
 i; the Lord 
 The clerks 
 
 Lord have mercy 
 
 Render again in faith thanks 
 unto the Lord ye who have 
 
 20 received this divine holy 
 heavenly immortal immacu- 
 late and incorruptible mys- 
 
 tery 
 The clerks 
 
 25 We render thanks unto 
 thee, o Lord, who hast fed 
 us at thine immortal table, 
 distributing thy body and 
 blood for the salvation of 
 
 30 the world and for the life 
 
 of our souls. 
 
 Meanwhile the priest prays privately 
 on this wise 
 
 We thank thee, o Father 
 almighty who didst prepare for 
 us the holy church for a haven 
 of rest and a temple of holi- 
 ness where the holy Trinity 
 is glorified. Alleluia 
 
 We thank thee, Christ o 
 king, who hast bestowed upon 
 us life by thy lifegiving body 
 and thine holy blood. Grant 
 forgiveness and great mercy. 
 Alleluia 
 
 We thank thee, o true Spirit, 
 who hast renewed the holy 
 church. Keep her spotless by 
 faith in the Trinity henceforth 
 and for ever. Alleluia 
 
 The priest says privately 
 
 We render thanks unto thee, 
 o Christ our God, for that thou 
 hast granted to us such a taste 
 of thy good things unto holi- 
 ness of life. Keep us through 
 it HOLY AND WITHOUT BLAME 
 by dwelling among us through 
 thy divine protection. Feed 
 us in the fields of thine holy 
 and benevolent will, whereby 
 being protected against every 
 attack of the adversary we may 
 be accounted worthy to hear 
 thy voice alone and to follow 
 thee as our only most mighty 
 and true shepherd and to re- 
 ceive from thee the PLACE PRE- 
 
The Liturgy of the Armeniais 455 
 
 PARED FOR us in the kingdom 
 of heaven, o our God and our 
 Lord and Saviour Jesus Christ, 
 who art blessed with the Father 
 and with the Holy Ghost now 
 and ever and world without 
 end. Amen 
 Peace be to all 
 
 To the unsearchable incom- 
 prehensible triple personality, 
 creating embracing and _ indi- 
 visible consubstantial holy 
 Trinity, is fitting glory domi- 
 nion and honour now and ever 
 and world without end. Amen. 
 
 €THE DESCENT FROM THE ALTAR) 
 
 [The curtain 1s drawn back| and the priest takes the gospel and after kissing 
 the altar comes down tuto the middle of the church 
 The deacon proclaims 
 
 Sir, give a blessing 
 
 The priest aloud 
 
 O Lord, who blessest them that bless thee and _ sanctifiest 
 them that put their trust in thee: SAVE THY PEOPLE AND BLESS 
 THINE INHERITANCE, GUARD THE FULNESS OF THY CHURCH: 
 sanctify these who in LovE came to greet THE BEAUTY OF THINE 
 HOUSE: glorify us with thy divine power and FORSAKE NOT 
 THEM THAT PUT THEIR TRUST IN THEE Grant peace to the 
 whole world, to the churches, to priests, to christian kings, to 
 their armies and to all this people: FOR EVERY GOOD GIFT AND 
 EVERY PERFECT GIFT COMETH DOWN FROM thee ABOVE, that art 
 THE FATHER OF LIGHT: and unto thee is fitting glory dominion 
 and honour now and ever and world without end. Amen 
 
 The clerks three times 
 Tue Lorp’s NAME BE PRAISED FROM THIS TIME FORTH AND 
 FOR EVERMORE 
 
 en 
 
 - 
 
 fe) 
 
 (5S) 
 ο 
 
10 
 
 20 
 
 τὸ 
 
 5 
 
 30 
 
 456 The Byzantine Rite 
 
 The priest turns to the people and says aloud 
 
 Thou art the fulness of the law and of the prophets, Christ, 
 o God our Saviour, who didst fulfil all the dispensation com- 
 manded of the Father: fill us also with thine Holy Spirit. 
 
 {THE LAST GOSPEL) 
 
 The deacon 
 Orthi 
 The priest 
 Peace > be to all 
 The clerks 
 And with thy spirit 
 The deacon 
 Hearken we in fear 
 The priest 
 The holy Gospel according to John 
 The clerks 
 Glory be to thee, o Lord our God 
 The deacon 
 Proschimen 
 The clerks 
 God speaks 
 The priest 
 FROM THE FATHER OF LIGHT 
 
 IN THE BEGINNING WAS THE WorD.. . . FULL OF GRACE AND 
 
 TRUTH. S. John 7. 1-14 
 
 or from Easterday to the eve of Pentecost 
 
 SO WHEN THEY HAD DINED.... FoLLow ME. S. John xxi 15-10. 
 
 The clerks 
 Glory be to thee, o Lord our God. 
 
 {THE DISMISSAL) 
 The deacon 
 
 Let us beseech the Lord that through his holy cross he save us 
 from our sins and keep us in life by the grace of his mercy 
 
 Almighty Lord our God, save and have mercy 
 
 ~ 
 
The Liturgy of the Armenians 457 
 
 The priest 
 Keep us in peace, o Christ our God, under the protection of 
 thine holy and venerable cross: save us from enemies visible 
 and invisible and account us worthy to glorify thee with thanks- 
 giving with the Father and the Holy Ghost now and ever and 5 
 world without end Amen 
 
 The deacon 
 I WILL ALWAY GIVE THANKS UNTO THE LorpD 
 HIS PRAISE SHALL EVER BE IN MY MOUTH 
 
 The priest making the sign of the cross over the people says aloud 10 
 Be ye blessed with the grace of the Holy Ghost 
 Go IN PEACE and THE LORD BE WITH YoU ALL, Amen. 
 
 (THE EULOGIA) 
 
 The clerks say 
 
 My soUL SHALL MAKE HER BOAST IN THE Lorp 15 
 THE HUMBLE SHALL HEAR THEREOF AND BE GLAD 
 
 and the rest of Psalm xxxiv 
 Glory be. Now and ever. 
 and while the clerks sing the psalm the Neschkar 1s distributed. 
 
 Then he turns to the east and bows three times before the holy table and says 20 
 
 Lord Jesus, o God, have mercy upon me. 
 
 Then going into the vestry he takes off jus vestments and he comes before the 
 altar and bows again three times and goes in peace. 
 
APPENDICES 
 
ΒΡ Diners 
 
 . The Liturgical forms of the Sahidic Ecclestastical Canons, 
 
 p- 461. 
 
 . The Liturgy of Palestine in the fourth century, p. 464. 
 
 The Liturgy of Antioch from the writings of S. Chrysostom, 
 Ρ- 470. 
 
 . The Liturgy of Syria from the fifth to the eighth century, 
 
 p- 481. 
 
 The Liturgy of the Dionysian writings, p. 487. 
 
 The Epistle of James of Edessa to Thomas the presbyter, 
 p. 490. 
 
 The Praesanctified Liturgy of S. James, p. 494. 
 
 . Diptychs of Jerusalem, p. 501. 
 
 The Liturgy from the writings of the Egyptian fathers, 
 Ῥ. 504. 
 
 . The Egyptian Liturgy of the Arabic Didaskalia, p. 510. 
 
 Fragment of an Anaphora of the Persian rite, p. 511. 
 
 . The Liturgy of Asia from the Canons of Laodicea, p. 518. 
 . The Liturgy from the writers of the Pontic Exarchate 
 
 p: 521. 
 
 . The Byzantine Liturgy before the seventh century, p. 527. 
 
 The Byzantine Liturgy of the seventh century, p. 534. 
 The development of the Byzantine Prothesis, p. 539. 
 A Byzantine Diptych, p. 552. 
 
NGE Ee Ne sla Xen oN 
 
 fas WiTURGICAL FORMS: OF. THE: SAHIDIC 
 ECCLESIASTICAL CANONS 
 
 P, A. de Lagarde Aeg vptiaca 
 
 1. Cap. 64 sq. Mass at the consecration of a bishop (pp. 274-277). 5 
 
 Let one among the bishops place the sacrifice on the hands of him that shall have 
 been consecrated and let the bishops also seat him on the throne that appertains 
 to him. 
 
 And when they have greeted him with the greeting in the Lord 
 let them read in the holy Gospels. 10 
 And when they have finished reading the Gospel let the bishop who has 
 been consecrated greet all the church saying 
 The grace of our Lord Jesus Christ and the love of God the Father and the 
 fellowship of the Holy Ghost be with you all 
 
 and let them all answer I 
 And with thy spirit 
 
 οι 
 
 and when they have finished saying this let him also speak to the people words 
 of exhortation. 
 And when he has finished instructing let the deacon ascend on a high place 
 and proclaim 20 
 Let no unbeliever remain here. 
 And so when the bishop has finished all the prayers which it 1s meet that he 
 make as well for the sick as for the rest 
 let the deacon say to them all 
 Greet one another with an holy kiss 2 
 
 σι 
 
 and let the clergy greet the bishop and the laymen greet one another and the 
 
 women also greet the women, 
 
 Let the little children stand near the bema and let a deacon also stand over them 
 that they wanton not one with another: let deacons also go to watch the men and 
 the women that there be no disturbance amongst them and that none make signs to 3° 
 another or whisper or sleep: let a subdeacon stand at the men’s door and a deacon 
 
462 Appendix A 
 
 stand at the women’s door that no one go out nor the doors be opened at the time 
 of the holy oblation even though it be a believer who ts at the door. 
 And let a subdeacon bring water that the priests may wash their hands for a sign 
 of the purity of their souls dedicated to almighty God. 
 5 And let the deacon also shout aloud 
 Let none of the catechumens remain here 
 Let none of them that hear the word only but do not communicate in the holy 
 mystery stand here 
 Let none of the unbelievers remain here 
 10 Let none of the heretics stand here with us today 
 Mothers, lay hold of your children 
 Let none allow a quarrel in his heart against any 
 Let none stand here in dissimulation or in hypocrisy 
 Be ye all erect unto the Lord God 
 15 Stand we to offer in fear of God and trembling. 
 And when these things are done let the deacons bring the gifts to the bishop 
 at the holy altar. 
 And the presbyters shall stand at the right hand and the left of the bishop in 
 quietness with the bearing of disciples standing by their master, And let two deacons 
 20 stand one on each side of the altar holding light fans made of some light substance 
 or peacocks’ feathers or light *linen® to drive away the little flying creatures that they 
 light not on the chalice. 
 And likewise let the» pontiff pray over the oblation that the Holy Ghost descend on 
 it making the bread the body of Christ and the chalice the blood of Christ. 
 25 And when he has finished the prayers which tt is meet that he say let the bishop 
 receive first, after him the presbyters, after them the deacons and in like sort also all 
 the clergy in order: after them let all the people receive 
 and when the bishop gives (the communion] let him say 
 This is the body of Christ 
 30 let him also that receives say 
 Amen 
 and in like manner again let the deacon who gives the chalice say 
 This is the blood of Christ, this is the cup of life 
 let him again that receives say 
 35 Amen 
 
 and let them sing while they are giving (the communion] until they have finished 
 all the congregation 
 and when all [the men] have received let the women also receive. 
 
 And when the singer ceases singing let the deacon cry aloud saying 
 40 Having all received the body and the precious blood of Christ let us give thanks 
 to him for that he hath accounted us worthy to partake of his holy and 
 immortal heavenly mystery 
 * phakiarion, i.e. φακιάλιον, facialis (Pallad. hist. Lausiac i οὗτος ὁ ἅγιος μέχρις 
 
 αὐτῆς τῆς τελευτῆς οὐκ ὀθόνην ἐφύρησεν ἐκτὸς φακιαλίου) or φακιόλιον (Jo. Moschus 
 P, 5. 196 οἱ δὲ τοῖς φακιολίοις ἐρρίπιζον). » archiereus. 
 
The Sahidic Ecclesiastical Canons 463 
 
 and then let the bishop pray giving thanks for the eating of the body and the 
 drinking of the blood of Christ. 
 And when he has finished praying let the deacon say 
 Bow down your heads unto the Lord that he may bless you 
 and when they have received a blessing let the deacon say to them 5 
 Go in peace. 
 
 Whatsoever remains over let the presbyters and the deacons gather up, taking 
 careful heed that there be not much over that so there be not exceeding great 
 judgement upon them like the sons of Aaron and the sons of Eli whom the Holy 
 Ghost smote because they refrained not from setting at nought the Lord’s sacrifice: 10 
 how much move them that shall think scorn of the body and blood of the Lord 
 
 deeming that it 1s only bodily food that they receive, not spiritual, 
 
 And these things we command you, o bishops and presbyters and deacons, 
 
 touching the holy ministry of the mystery. 
 
 2. Cap. 31. Mass at the consecration of a bishop (p. 249). Ξ 
 
 And let the deacons bring the oblation to him. 
 And when he has laid his hand upon the oblation with the presbyters 
 let him say a thanksgiving 
 O Kuptoc μετα mavTa@y ὑμὼν 
 Let all the people say 20 
 Meta tov tvevuatoc cov 
 Let him say 
 ἄνω ὑμῶν τας καρδιας 
 Let the people say 
 Eyoutev trpoc tov Kuptoy 2 
 
 on 
 
 Let him say again 
 Εὐυχαριστησωμεν τω Κυριω 
 Let all the people say 
 Αξιον kat δικαιον 
 
 and let him pray in like sort saying what follows after these things according 30 
 to the custom of the holy oblation. 
 
 3. Cap. 46. Baptismal mass (p. 257 sq.) 
 
 [Let the deacons bring the oblation to the bishop. 
 
 And he shall give thanks over a loaf because tt is the symbol of the flesh of Christ 
 and over a chalice of wine because it ts the blood of Christ which was outpoured for all 35 
 that believe on him and (over) milk and honey mixed for the fulfilling of the promises 
 unto the fathers: for he hath said 1 will give unto you a land flowing with milk 
 
464 Appendix A 
 
 and honey]*. This is the flesh of Christ which he gave unto us that they that 
 believe on him might be nourished therefrom like babes to cast out bitterness of 
 heart through the sweetness of the word. So of all these things shall the bishop 
 discourse to them that receive baptism, 
 5 And when the bishop has now broken the bread let him give a fragment 
 to every one of them saying 
 This is the bread of heaven, the body of Christ Jesus 
 let him also that receives say 
 Amen 
 10 and if there be not there a presbyter besides let the deacons take the chalice and stand 
 in fair order and give them the blood of Christ Jesus our Lord and the nulk and 
 the honey: and let him that giveth the chalice say 
 This is the blood of Jesus Christ our Lord 
 let him also that receives again answer 
 5 Amen. 
 
 2 In the bracketed passage Lagarde uses Tattam’s ‘memphitic’ to supply 
 a lacuna in the sahidic. 
 
 By Par EN ont Xe 
 THE LITURGY OF PALESTINE IN THE FOURS 
 
 20 CENTURY 
 S. Cyril of Jerusalem Catecheses 
 H XYNA=IZ! 
 «MASS OF THE CATECHUMENS) 
 Τὰ ᾿Αναγνώσματα 2. 
 25 ‘H Προσομιλία 5. 
 
 {MASS OF THE FAITHFUL) 
 
 (THE LAVATORY) 
 30 Ὁ διάκονος νίψασθαι δίδωσι τῷ ἱερεῖ καὶ τοῖς κυκλοῦσι τὸ θυσιαστήριον 
 τοῦ Θεοῦ πρεσβυτέροις ὅ. 
 (THE KISS OF PEACE) 
 Εἶτα βοᾷ ὃ διάκονος 
 
 ᾿Αλλήλους ἀπολάβετε 
 
The Liturgy of Palestine 465 
 
 kat 
 ᾿Αλλήλογο ἀσπαζώμεθα 5, 
 
 €ANAPHORA) 
 (THE THANKSGIVING) 
 Μετὰ τοῦτο Bod ὃ ἱερεύς 
 "An@ τὰς KApAlac 
 εἶτα ἀποκρίνεσθε 
 Ἔχομεν tpdc τὸν Κύριον 
 εἶτα ὃ ἱερεὺς λέγει 
 Εὐχἀριοτήοωμεν τῷ Κγρίῳ 
 εἶτα λέγετε 
 "AZION Kai δίκδιον 7 
 
 Μετὰ ταῦτα μνημονεύομεν OYpAaNoy Kal γῆς Kal OaddccHC, ἡλίογ Kal CEAHNHC, 
 ACTPMN, πάρης KTICEWC λογικῆς τε καὶ ἀλόγου, Spatiic Te κἀὶ λορότογ, ἀγγέλων 
 APYATTEAWN AYNAMEWN κγριοτήτων ἀρχῶν ἐξογοιῶν θρόνων τῶν χερογβὶμ τῶν 
 πολυπροοώπων, δυνάμει λέγοντες τὸ τοῦ Δαβὶδ Μεγαλύνατε τὸν Ἰζύριον σὺν ἐμοί" 
 pynpovevopey κἀὶ τῶν Cepadim ἃ ἐν Πνεύματι ἁγίῳ ἐθεάσατο ᾿Ησαϊΐας παρεστηκότα 
 κύκλῳ τοῦ θρόνου τοῦ Θεοῦ καὶ Taic μὲν δλγοὶ πτέργξι KATAKAAYTITONTA TO 
 πρόσωπον Talc δὲ Ayci TOoYC πόλδο Kal τἀῖο λγοὶ πετόμενα κἀὶ λέγοντὰ 
 
 “Ἅγιος ἅγιος ἅγιος Κύριοο οἀβδώθ 
 
 διὰ τοῦτο γὰρ τὴν παραδοθεῖσαν ἡμῖν ἐκ τῶν σεραφὶμ θεολογίὰν ταύτην λέγομεν 
 ὅπως κοινωνοὶ τῆς ὑμνῳδίας ταῖς ὑπερκοσμίοις γενώμεθα στρατιαῖς ὃ 
 
 [ὄντως γὰρ εὐχαριστεῖν ὀφείλομεν ὅτι ἀναξίους ὄντας ἡμᾶς ἐκάλεσεν εἰς τὴν 
 τηλικαύτην χάριν, ὅτι ἐχθροὺς ὄντας ἡμᾶς κατήλλαξεν, ὅτι πνεύματος υἱοθεσίας 
 κατηξίωσεν ... εὐχαριστοῦντες γὰρ ἡμεῖς ἄξιον ποιοῦμεν πρᾶγμα καὶ δίκαιον, 
 αὐτὸς δὲ οὐ δίκαιον ἀλλ᾽ ὑπὲρ τὸ δίκαιον ποιῶν ἡμᾶς εὐηργέτησε καὶ τηλικού- 
 των ἠξίωσεν ἀγαθῶν . . . .« -« « « 6 AIA NOMOY καὶ προφητῶν εἰς 
 Χριστὸν πλιλάγωγήολοἶἷ, 2 2 6 Ὁ ee ee . ἐν τῇ NYKTI A πἀρελίδοτο 
 ὃ kyploc ἡμῶν ᾿Ιηοοῦο Χριοτὸς λάβὼν ἀἄρτον---ἐπὶ τῶν ἀχράντων AYTOY χειρῶν 
 —kal eyyapictiicac ἔκλάορε καὶ ἔλωκε τοῖο EayTOY μάθητάϊῖο λέγων Λάβετε 
 φάγετε᾽ τοῦτό MOY ἔοτι τὸ οῶμὰ. καὶ AABMN τὸ ποτήριον καὶ εὐχὰριοτήοδο 
 εἶπε Λάβετε mete’ τοῦτό MOY ECTI τὸ ἀϊμὰ---τὸ ὑπὲρ πολλῶν ἐκχυνόμενον εἰς 
 ἄφεοιν ἁμάρτιῶν 11]. 
 
 {THE INVOCATION ) 
 
 Eira ἁγιάσαντες ἑαυτοὺς διὰ τῶν πνευματικῶν τούτων ὕμνων παρακαλοῦμεν 
 τὸν φιλάνθρωπον Θεὸν τὸ ἅγιον TINeyMA—TO ἐν νόμῳ καὶ προφήτδιο, παλαιᾷ 
 τε KAI καινῇ διάθήκη AAAACAN, τὸ ἐπὶ τὸν κύριον ᾿Ϊηοοῦν Χριοτὸν ἐν εἴδει περι- 
 οτερᾶο κἀτελθόν, τὸ EN τῇ πεντηκοοτῇ κατελθὸν ἐπὶ τοὺς ἀποοτόλογο ἐν εἴδει 
 πΥρίνων γλωςοῶν ἐνταῦθα ἐν τῇ ἹἹερουσαλὴμ ἐν τῇ ἀνωτέρᾳ τῶν ἀποστόλων 
 
 Hh 
 
 οι 
 
 το 
 
 15 
 
 20 
 
 25 
 
 30 
 
 35 
 
 40 
 
10 
 
 ἐς 
 
 20 
 
 30 
 
 40 
 
 466 Appendix B 
 
 ἐκκλησίᾳ---ξαποοτεῖλαι ἐπὶ TA TIPOKEIMENA TNA TIOIHCH TON MEN ἄρτον C@MA 
 Xpictoy, τὸν δὲ οἶνον aima Χριοτοῦ 12, 
 
 (THE INTERCESSION > 
 
 Eira μετὰ το ἀπαρτισθῆναι τὴν πνευματικὴν θυσίαν, τὴν ἀναίμακτον λατρείαν, 
 ἐπὶ τῆς θυσίας ἐκείνης τοῦ ἱλασμοῦ παρακαλοῦμεν τὸν Θεὸν ὑπὲρ κοινῆς τῶν 
 ἐκκληοιῶν εἰρήνης, ὑπὲρ τῆς τοῦ KOCMOY εὐοτάθείδο, ὑπὲρ Βδοιλέων, ὑπὲρ 
 στρατιωτῶν καὶ συμμάχων, ὑπὲρ τῶν ἐν ἀσθενείαις, ὑπὲρ τῶν KATATONOYMENON 
 καὶ ἁπαξαπλῶς ὑπὲρ πάντων Βοηθείδο Δλεομένων δεόμεθα πάντες ἡμεῖς καὶ 
 TAYTHN TIPOCHEPOMEN τὴν OYCIAN’ εἶτα μνημονεύομεν καὶ τῶν προκεκοιμημένων 
 πρῶτον TATPIAPYON προφητῶν ἀποοτόλων MAPTYPWN ὅπως ὁ Θεὸς ταῖς Eyyaic 
 αὐτῶν καὶ πρεοβείλιο προσδέξηται ἡμῶν τὴν δέησιν" εἶτα καὶ ὑπὲρ τῶν προκεκοι- 
 μημένων ἁγίων πάτέρων καὶ ἐπισκόπων καὶ πάντων ἁπλῶς τῶν ἐν ἡμῖν προ- 
 
 Ὑ ΕΣ 15 
 κεκοιμημένων ““. 
 
 {THE LORD'S PRAYER) 
 Εἶτα μετὰ ταῦτα τὴν εὐχὴν λέγομεν ἐκείνην ἣν ὃ σωτὴρ παρέδωκε τοῖς οἰκείοις 
 αὐτοῦ μαθηταῖς 
 μετὰ κἀθάρᾶς συνειδήσεως πάτέρὰ ἐπιγραφόμενοι τὸν Θεὸν Kai λέγοντεο 
 ἸΠΤάτερ ἡμῶν . 26+ «eee καὶ MH εἰσενέγκηο HMAC εἰς πειρδομὸν Κύριε ἀλλὰ 
 ῥῦοδι ἡμᾶς ἀπὸ τοῦ πονηροῦ 
 εἶτα μετὰ πλήρωσιν τῆς εὐχῆς λέγεις 
 ᾿Αμήν 1". 
 {THE ELEVATION) 
 Meta ταῦτα λέγει ὃ ἱερεύς 
 Τὰ ἅγιλ τοῖο ἁγίοιο 
 εἶτα ὑμεῖς λέγετε 
 
 Eic ἅγιος, εἷς κύριος *Incof~e Χριοτόο "ὅ. 
 
 (THE COMMUNION ) 
 Μετὰ ταῦτα ἀκούετε τοῦ ψάλλοντος Προσιὼν οὖν-- πρὸς τὸ ἅγιον τοῦ 
 μετὰ μέλους θείου προτρεπομένου ὑμᾶἘὲ Θεοῦ θυσιαστήριον-- μὴ τεταμένοις τοῖς 
 εἰς τὴν κοινωνίαν τῶν ἁγίων μυστηρίων τῶν χειρῶν καρποῖς προσέρχου μηδὲ 
 
 καὶ λέγοντος διῃρημένοις τοῖς δακτύλοις ἀλλὰ τὴν 
 Γεύοδοθε καὶ ἴδετε ὅτι ypuctdc 6 ἀριστερὰν θρόνον ποιήσας τῇ δεξιᾷ ὡς 
 Κύριος 16, μελλούσῃ βασιλέα ὑποδέχεσθαι καὶ 
 
 κοιλάνας τὴν παλάμην δέχου τὸ σῶμα 
 τοῦ Χριστοῦ ἐπιλέγων τό 
 ᾿Αμήν 
 μετ᾽ ἀσφαλείας οὖν ἁγιάσας τοὺς ὀφ- 
 θαλμοὺς τῇ ἐπαφῇ τοῦ ἁγίου σώματος 
 μεταλάμβανε προσέχων μὴ παραπο- 
 λέσῃΞς τι ἐκ τούτον αὐτοῦ 
 
The Liturgy of Palestine 467 
 
 oe , §) 
 εἴτα προσέρχου καὶ τῷ ποτηρίῳ τοῦ 
 “ > la N A 2 4 
 αἵματος μὴ ἀνατείνων τὰς χεῖρας ἀλλὰ 
 κύπτων καὶ τρόπῳ προσκυνήσεως καὶ 
 σεβάσματος λέγων τό 
 
 ᾿Αμήν 
 
 ε 2 A > ~ " 
 ἁγιάζου καὶ ἐκ τοῦ αἵματος μεταλαμ- 
 βάνων Χριστοῦ" ἔτι δὲ καὶ τῆς νοτίδος 
 ἐνούσηϑ τοῖς χείλεσί σου χερσὶν ἐπαφώ- 
 evos καὶ ὀφθαλμοὺς καὶ μέτωπον καὶ 
 
 μ 
 τὰ λοιπὰ ἁγίαζε αἰσθητύρια 17. 
 
 (THANKSGIVING) 
 
 E? > , 4 9 4 > , ~ Θ lol “- , ᾿ A 
 ita ἀναμείνας τὴν εὐχὴν εὐχαρίστει τῷ Θεῷ τῷ καταξιώσαντί σε τῶν 
 τηλικούτων μυστηρίων *. 
 
 The Catecheses οἵ S. Cyril were delivered in Jerusalem in 348 (ed. Reischl, 
 Munich 1848, p. cxli). The Peregrinatio S. Silviae, an account of her pilgrimage 
 in the east by a lady of Aquitaine in about 385, in which she describes the 
 offices and ceremonies of Jerusalem (Gamurrini S. Silviae aquitan. peregrinatio 
 ad loca sancta Roma 1888: Bernard The pilgrimage of S. Silvia of Aquitania to 
 the holy places { Palest. Pilg. Text Soc. 16] Lond. 1891), has an account (pp. 72 sq.) 
 of the process of initiation to which the Catecheses belong and to many details 
 of which they allude. The φωτιζύμενοι having given in their names (Procat. 1, 4, 
 13: li. 2), their instruction in the faith preparatory to baptism (Procat., i-xviii : 
 for their scope see xviii. 32) began forty days before Easter (Procat.4: i. 5) and 
 was continued at intervals till the week before Palm Sunday (iv. 3: xviii. 32). 
 In holy week they made the redditio symboli one by one to the bishop (not 
 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. T, Xviii. 32), and the five Mystagogic Catecheses (numbered here xix—xxiii), 
 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 
 
 Io 
 
 15 
 
 20 
 
 30 
 
 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 (.Sz/v. 72 in ecclesia majore : 58 quae in Golgotha est: cp. Cat. i. 1: iv. 
 Io, 14: Χ. 19: xiv. 6), and xix-xxiii at the Anastasis (xvili. 33) i.e. at the Holy 
 Sepulchre itself (Sz/v. 73 stat episcopus incumbens in cancello interiore qui est 
 in spelunca Anastasis. Cp. Duchesne Origines du culte chretien Paris 1889, p. 470). 4 
 Silvia does not ἀεξογιθς ithe liturgy (‘missa’ means ‘dismissal’ and perhaps * 
 in no case means ‘mass’ simply: the translation in the P. P. T. S. ed. is not 
 to be relied on in this respect). S. Jerome, who is quoted below for a few 
 points, lived at Bethlehem from 386 to 420. 
 
 1 Suvafis i. 6, iv. 25, X. 14, Xiv. 26, xviii. 33, xxiii. 1. The orders mentioned, 45 
 
 besides the lay faithful, are the κατηχούμενοι (Procat. 6: i. 4, v. 1), the φωτιζόμενοι 
 (Procat. I, 12: cp. 15, vi. 29), the religious (iv. 24 τῶν μοναζόντων καὶ τῶν παρθένων 
 τάγμα, νὶ. 35» xii. 34) and the clergy (Procat. 4 κανονικῶν παρουσία, including 
 ψαλμῳδοί xiii. 26: cp. ὁ ψάλλων ΧΧΙΙ. 20). Their orderly distribution (cp. PolgetO: 
 
 28 sq. above) is alluded to in Procat, 4 βλέπεις μοι τὸ σεμνὸν τοῦτο THs ἐκκλησίας 50 
 
 Hh 2 
 
5 
 
 To 
 
 15 
 
 20 
 
 25 
 
 30 
 
 35 
 
 40 
 
 55 
 
 468 Appendix B 
 
 κατάστημα; θεωρεῖς μοι τάξιν καὶ ἐπιστήμην, γραφῶν ἀνάγνωσιν, κανονιιεῶν παρουσίαν, 
 διδασκαλίας ἀκολουθίαν ; cp. Vi. 35. “ 
 
 3 Τιραφῶν ἀνάγνωσις Procat. 4, cp.6: τὰ ἀναγνώσματα iv. τ, xiv.24. The number 
 of the lections is undefined. The Gospel is particularized in vi. 29 τὸ μὲν yap 
 ἀκοῦσαι τοῦ εὐαγγελίου πᾶσιν ἐφίεται. S. Jerome writing at Bethlehem in 406 
 mentions the Gospel lights as universal in the east: c. Vigilant. 8 (ii. 394 Ὁ) 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 
 Gospel : thimiataria inferuntur intro spelunca Anastasis ut tota basilica Anastasis 
 repleatur odoribus : et tunc ubi stat episcopus intro cancellos prendet evangelium 
 et accedet ad hostium et leget resurrectionem domnus episcopus ipse (p.57). Per- 
 haps it was the same at the liturgical Gospel. Where Syriac was the vernacular 
 the lections were ‘interpreted,’ e.g. at Scythopolis, Passio S. Procopit ap. Ruinart 
 Acta sincera (Paris 1789) p. 372 ibi ecclesiae tria ministeria praebebat, unum in 
 legendi officio, alterum in syri interpretatione, etc.: cp. Sv. 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 hic latini sunt id est qui nec siriste nec grece 
 noverunt, ne contristentur, et ipsis exponit episcopus quia sunt alii fratres et 
 sorores greci latini qui latine exponunt iis. Cp. 5. Epiph. de Fide 21. The 
 lectionary is alluded to in xiv. 24 τῇ χθὲς ἡμέρᾳ κατὰ τὴν κυριακὴν κατ᾽ οἰκονομίαν 
 τῆς θείας χάριτος ἐν τῇ συνάξει τῆς τῶν ἀναγνωσμάτων ἀκολουθίας τὰ περὶ τῆς εἰς 
 οὐρανοὺς ἀνόδου τοῦ σωτῆρος ἡμῶν περιεχούσης. There is no allusion to psalms 
 among the lections: but ψαλμῳδοί and psalmody are mentioned xiii. 26: cp. 
 Silv. 59 dum predicant vel legent singulas lectiones vel dicunt ymnos omnia 
 tamen apta ipsi diei. 
 
 3 Procat 4 ἀνάγνωσις γραφῶν... διδασκαλίας ἀκολουθία : iv. τ ἡ ἐκκλησία νουθετεῖ : 
 Procat. 11 ai συνήθεις προσομιλίαι as distinguished from τὰ παρόντα διδασκαλεῖα 
 (iv. 1), the special instructions addressed to the φωτιζόμενοι. The form of the 
 sermon with its text and its final doxology is illustrated by the catecheses; the 
 hom. in Paralyticum has no text. Several sermons, Silv. 58 hic consuetudo sic 
 est ut de omnibus presbiteris qui sedent quanti volunt predicent et post illos 
 omnes episcopus predicat: quae predicationes propterea semper dominicis 
 diebus sunt ut semper erudiatur populus in scripturis et in Dei dilectione. For 
 applause see Silv, 73. 
 
 * The distinction of mssae 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 
 faithful. At the offices there were prayers and blessings of the catechumens 
 and the faithful. Sz/v. 56 (at vespers) ad ubi perducti fuerint (sc. ymni vel 
 antiphonae) iuxta consuetudinem, lebat se episcopus et stat ante cancellum, id 
 est ante speluncam, et unus ex diaconibus facit commemorationem singulorum 
 sicut solet esse consuetudo. et diacono dicente singulorum nomina semper 
 pisinni plurimi stant respondentes semper Kyrie eleyson quod dicimus nos Miserere 
 Domine, quorum voces infinitae sunt. et at ubi diaconus perdixerit omnia quae 
 dicere habet dicet orationem primum episcopus et orat pro omnibus et sic orant 
 omnes tam fideles quam et cathecumini simul: item mittet vocem diaconus ut 
 unusquisque quomodo stat cathecuminus inclinet caput et sic dicet episcopus 
 stans benedictionem super cathecuminos; item fit oratio et denuo mittet diaeonus 
 vocem et commonet ut unusquisque stans fidelium inclinet capita sua: item 
 
The Liturgy of Palestine 469 
 
 benedicet fideles episcopus. No doubt the form was the same in the liturgy. 
 Cp. pp. 9-12, 38-40 above. 
 
 > xxiii, 2. P.82. Ps. xxvi. 6 is quoted as an illustration, not as a formula, 
 The words οὐδὲ γὰρ ῥύπον σώματος ἔχοντες τὴν ἀρχὴν εἰσῃείμεν εἰς τὴν ἐκκλησίαν 
 may allude to the use of the cantharus at which the people washed before 
 entering the basilica: cp. Euseb. H. E. x. 4 (of the basilica at Tyre) ἱερῶν δ᾽ 
 ἐνταῦθα (in the atrium) καθαρσίων ἐτίθει σύμβολα κρήνας ἄντικρυς εἰς πρόσωπον 
 ἐπισκευάζων τοῦ νεὼ πολλῷ τῷ χεύματι τοῦ νάματος τοῖς περιβόλων ἱερῶν ἐπὶ τὰ 
 ἔσω προϊοῦσι τὴν ἀπόρρυψιν παρεχομένας. 
 
 δ xxiii. 3. P. 44, 84. There is no mention of the Offertory, but the quotation 
 of S. Matt. v. 23 sq. and the order of Ap. const., p. 13 above, suggest that it 
 followed the kiss of peace. 
 
 seri 4p τὸ LES 50, 85. 
 
 ΒΕ ΧΙ δὲ Ρ. 1x, Os. 50, 05 Sq: 
 
 9 xxili. 5, the exposition of εὐχαριστήσωμεν τῷ Κυρίῳ etc. From n.8 S. Cyril 
 passes at once to εἶτα ἁγιάσαντες κτλ below n, 12, omitting all explicit reference 
 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 
 exposition the whole passage between the Sanctus and the Intercession would 
 be a single paragraph with the form of Invocation for its essential point. The 
 inserted passages (g-11) may be assumed to represent the contents of the 
 paragraph. 
 
 OR 5 ἘΠ Gi 19: ta, eyo 
 
 xxii, 1,7. P.51, 86. The Institution is not mentioned as recited here: but 
 for 5. Cyril it does not belong to the ‘form’ of consecration (xix. 7, Xxi. 3, 
 xxiii. 7) and he has already given lecture xxii to the exposition of it. Notice 
 the form τοῦτό μού ἐστι compared with p. 52. 2, 13; and λάβετε πίετε compared 
 with p. 87. 14, and Euseb. Dem. ev. viii. τ (p. 380 ς.) οὗ παραδέδωκεν αὐτὸς 
 τοῖς ἑαυτοῦ μαθηταῖς εἰπὼν Λάβετε πίετε" τοῦτό μού ἐστι TO αἷμα τὸ ὑπὲρ ὑμῶν 
 ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν" τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. Cp. p.177.23: 
 232. 29. The reference to the hands is from xx. 5 Χριστὸς ἐδέξατο ἐπὶ τῶν 
 ἀχράντων αὐτοῦ χειρῶν Kal ποδῶν ἥλους. Cp. p. 51. 27: 87. 2. 
 
 2 xxiii. 7; the addition τὸ ἐν νόμῳ κτλ 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. περὶ μέτρων 14), the church of Zion or S. Mary of the 
 crusaders, the present Neby Dazid. 
 
 13 xxiii. 8,9. P. 54-58, 89-96. Ταῖς εὐχαῖς αὐτῶν καὶ πρεσβείαις, Pp. 35-14: 48. τ2: 
 cp. 57. 9 544. Euseb. Vit, Const. iv. 45 θυσίαις ἀναίμοις καὶ μυστικαῖς ἱερουργίαις 
 τὸ θεῖον ἱλάσκοντο, ὑπὲρ τῆς κοινῆς εἰρήνης, ὑπὲρ τῆς ἐκκλησίας τοῦ Θεοῦ αὐτοῦ τε 
 βασιλέως, ὑπὲρ τοῦ τοσούτων αἰτίου παίδων τ᾽ αὐτοῦ θεοφιλῶν ἱκετηρίους εὐχὰς τῷ 
 Θεῷ προσαναφέροντες. Si Epiph. Hlaer. \xxv. 7 (i. gir B) ὑπὲρ δικαίων ποιούμεθα τὴν 
 μνήμην καὶ ὑπὲρ ἁμαρτωλῶν" ὑπὲρ μὲν ἁμαρτωλῶν ὑπὲρ ἐλέους Θεοῦ δεόμενοι, ὑπὲρ 
 δὲ δικαίων καὶ πατέρων καὶ πατριαρχῶν, προφητῶν καὶ ἀποστόλων καὶ εὐαγγελιστῶν 
 καὶ μαρτύρων καὶ ὁμολογητῶν, ἐπισκόπων τε καὶ ἀναχωρητῶν καὶ παντὸς τοῦ τάγματος 
 ἵνα τὸν κύριον Ἰησοῦν Χριστὸν ἀφορίσωμεν ἀπὸ τῆς τῶν ἀνθρώπων τάξεως. The 
 conclusion of the intercession in 5. James, αὐτὸς γάρ ἐστιν 6 ee ἀναμάρτητος 
 (p. 57. 30: Cp. 51. 23), is alluded to by 5. Jerome c. Pelag. ii. 23 (1]. 757 Β) ipse 
 solus hane non ingreditur civitatem quam aedificavit Cain in nomine filii sui 
 Enoch, quae omnia sacerdotum quotidie ora concelebrant ὃ MONOC ANaMApT HTOC, 
 quod in lingua nostra dicitur gui solus est sine peccato. S, Cyril uses εἷς μόνος 
 ἀναμάρτητος li. το, ἀναμ. wy 111. ττ, 6 dvap, Xiil. 23. 
 
 4 xxili, 11-18. P.59. 29: 100. 5. Jer. Ὁ. Pelag. lil. 15 (ii. 786A) sic docuit 
 apostolos suos ut quotidie in corporis illius sacramento credentes AUDEANT 
 Logui PaTER NOSTER etc. Notice κύριε after πειρασμόν : cp. p. Ὅν ΡΞ Per 
 in Ezech. xlviit. 16 (v. 609 A) quotidie in oratione dicentes NE INDUCAS NOS IN 
 TENTATIONEM QUAM FERRE NON FOSSUMUS: 7221 Matt. xxvi. 41 (vil. 220 B) in 
 oratione dominica dicimus Nr 1npucAs... Possumus. Cp. p. τοο. 12, which 
 
 5 
 
 Io 
 
 20 
 
 25 
 
 30 
 
 40 
 
 50 
 
470 Appendix C 
 
 also represents the reading of the greek in codd. Messan., Vat., Barber., Paris 
 476 (ὃν ὑπενεγκεῖν ov δυνάμεθα : cp. τ Cor. x.13: Swainson Ge. Litt. pp. 306 sq.). 
 But the addition is found in other Latin fathers (5. Hil. tract. in Ps. cxvitt.i 15 
 [250 c]: Chromat. tract. in Matt. xiv. 7 [Migne P. L. xx. 362 8]: [Ambr.] de Sacr. 
 5 V. 29 [1]. 380 Β] =[ Aug. | Ser. Ixxxiv. 4 [v. app. 153 Ὁ) and may not be derived 
 
 by Jer. from the Palestinian liturgy. Cp. Chase The Lord's Prayer in the Early 
 Church Camb. 1891, pp. 66 sqq. 
 
 1 EXULO, Ὁ 62; Τοῖς 
 
 16 xxiii. 20. P. 63. 35: cp. 25.14. S. Jer. τ Esai. v. 20 (iv. 82D) quotidie 
 
 10 coelesti pane saturati dicimus GUSTATE ET VIDETE QUAM SUAVIS EST Dominus. 
 
 xxiii, 21, 22, xvili. 32. P. 64, 104. Cp. below p. 484. ro. 
 
 18 xxiii. 22. P. 65, 104. In Szlvia the faithful are blessed one by one by the 
 bishop at the end of the offices: 56 et sic exiens [episcopus] de cancellos, 
 similiter ei ad manum acceditur. Cp. 57. 
 
 15 ἌΡ Dal ates ae 
 
 THE LITURGY OF ANTIOCH FROM) Tee 
 
 WRITINGS "OF (Ss. CHRYSOSTOM 
 H ΣΥΝΑΞΙΣ 
 {MASS OF THE CATECHUMENS) 
 20 {THE LECTIONS AND THE SERMON > 
 Ὁ ἱερεὺς ἀναβαίνων ἐπὶ τὸν θρόνον 
 Εἰρήνη ὑμῖν 
 ὃ λαός 
 Καὶ τῷ πνεύμάτι coy! 
 ,25 ὋὉ ἀναγινώσκων τὸν Προφήτην 
 Tude λέγει Kuptos 4) <a whe eas |e 
 Ὃ ἀναγινώσκων τὸν ᾿Απόστολον 
 {Ἐπεφάνη ἢ χάρις τοῦ Θεοῦ . . .-. « Tit. ti rrisqq.}* 
 [Ὁ ψάλλων ψάλλει καὶ πάντες ὑπηχοῦσιν ἢ] ". 
 20 Τὸ Εὐαγγέλιον 
 {5. Matt. iii? } >, 
 “O ὁμιλῶν 
 Εἰρήνη πᾶσιν 
 
 ὃ λαός 
 25 Καὶ τῷ πνεύματι σοῦ 
 
 ὃ ὁμιλῶν 
 
 ἱΠάντες ὑμεῖς ἐν εὐθυμίᾳ τήμερον. . . -. χάριτι καὶ φιλανθρωπίᾳ τοῦ 
 κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ μεθ᾽ οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι ἡ δόξα καὶ 
 
 A ’ ἣν δ ΄ “- col ΄ 
 τὸ κράτος καὶ ἡ προσκύνησις νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν) 5. 
 
The Liturgy of Antioch 471 
 
 (THE DISMISSALS) 
 
 Oi κατηχούμενοι χάμαι κεῖνται καὶ ὃ διάκονος λέγει 
 
 © ‘ “ 4 > ~ “ 
 Ὑπὲρ τῶν κατηχουμένων ἐκτενῶς δεηθῶμεν 
 
 6 λαός 
 
 Κύριε ἐλέησον 
 
 Στῶμεν καλῶς" δεηθῶμεν 
 
 Ἵνα 
 Ἵνα 
 
 Ἵνα 
 
 Ἵνα 
 “Iva 
 
 "Ere 
 
 Ἵνα 
 
 o 
 Iva 
 
 Ἵνα 
 
 Ἵνα 
 
 Τὸν 
 
 [2 Τὰ ‘A 9 , A > , nw ’ > - 
 ὁ παντελεήμων καὶ οἰκτίρμων Θεὸς ἐπακούσῃ τῶν δεήσεων αὐτῶν 
 3 a a a a 
 διανοίξῃ τὰ ὦτα τῶν καρδιῶν αὐτῶν kai κατηχήσῃ αὐτοὺς τὸν λόγον τῆς 
 ἀληθείας 
 , A , 3 a > > Ca ‘ , A , > a“ > 
 κατασπείρῃ τὸν φόβον αὐτοῦ ἐν αὐτοῖς καὶ βεβαιώσῃ τὴν πίστιν αὐτοῦ ἐν 
 ταῖς διανοίαις αὐτῶν 
 > , > ‘ ‘ > cod , 
 ἀποκαλύψῃ αὐτοὺς TO εὐαγγέλιον τῆς δικαιοσύνης 
 > νι a “ιν ΄ A EO , Ἢ 
 αὐτοῖς δῷ νοῦν ἔνθεον, σωφρόνα λογισμὸν καὶ ἐνάρετον πολιτείαν, διαπαντὸς 
 τὰ αὐτοῦ νοεῖν, τὰ αὐτοῦ φρονεῖν, τὰ αὐτοῦ μελετᾷν, ἐν νόμῳ αὐτοῦ κατα- 
 πος Ξ 
 γίνεσθαι ἡμέρας καὶ νυκτός, τὰς ἐντολὰς αὐτοῦ μνημονεύειν, τὰ δικαιώματα 
 αὐτοῦ φυλάσσειν 
 ἐκτενέστερον ὑπὲρ αὐτῶν παρακαλέσωμεν 
 ΄ “ > 
 ἐξέληται αὐτοὺς ἀπὸ παντὸς πονηροῦ Kal ἀτόπου πράγματος, ἀπὸ παντὸς 
 A “ ᾽ 
 ἁμαρτήματος διαβολικοῦ καὶ πάσης περιστάσεως τοῦ ἀντικειμένου 
 > ‘ > ~ > “Δ fol “ - “ a 
 καταξιώσῃ αὐτοὺς ἐν καιρῷ εὐθέτῳ τῆς τοῦ λουτροῦ παλιγγενεσίας, τῆς 
 ~ »“" - ΄ ~ ΕῚ 
 ἀφέσεως τῶν ἁμαρτιῶν, τοῦ ἐνδύματος τῆς ἀφθαρσίας 
 » A ° , > ~ A A > , ’ A , » ~ ‘ 
 εὐλογήσῃ τὰς εἰσόδους αὐτῶν καὶ τὰς ἐξόδους, πάντα τὸν βίον αὐτῶν, τοὺς 
 col - a ΄ 
 οἴκους αὐτῶν καὶ τὰς οἰκετίας, τὰ τέκνα αὐτῶν ἵνα αὐξήσας εὐλογήσῃ καὶ εἰς 
 μέτρον ἡλικίας ἀγαγὼν σοφίσῃ 
 κατευθύνῃ αὐτοῖς πάντα τὰ προκείμενα πρὸς τὸ συμφέρον 
 ᾿Ἐγείρεσθε 
 ει - , > 7 ε , 
 ἄγγελον τῆς εἰρήνης airnoate οἱ κατηχούμενοι 
 
 Εἰρηνικὰ ὑμῖν πάντα τὰ προκείμενα 
 Εἰρηνικὴν τὴν παροῦσαν ἡμέραν καὶ πάσας τὰς ἡμέρας τῆς ζωῆς ὑμῶν αἰτήσασθε 
 
 Χριστιανὰ ὑμῶν τὰ τέλη 
 , 
 Τὸ καλὸν καὶ τὸ συμφέρον 
 cal ΄ “ ~ cal 9 “- , 
 ‘Eavrods τῷ ζῶντι Θεῷ καὶ τῷ Χριστῷ αὐτοῦ παράθεσθε 
 
 Κλίνατε τὰς κεφαλάς 
 ὃ ἱερεύς 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 Καὶ τῴ πνεύματι σοῦ 
 οὕτω THS εὐλογίας ἄρχεται 
 ἐπιβοῶσιν ἅπαντες τό 
 
 Any 
 
 10 
 
 25 
 
 30 
 
 35 
 
 40 
 
472 Appendix C 
 
 Ὃ Evakovos 
 - > ΄σ ~ 
 Ὑπὲρ τῶν ἐνεργουμένων (ἐκτενῶς δεηθῶμεν) 
 6 λαός 
 , > δ 
 5 Κύριε ἐλέησον 
 . . . . . ᾿ . . e 
 Κλίνατε τὰς κεφαλάς 
 ὃ ἱερεύς 
 Εἰρήνη πᾶσιν 
 10 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 
 -“ ~ 9 » » 8 
 οὕτω τῆς εὐλογίας ἄρχεται 
 ὋὉ διάκονος 
 15 Ὑπὲρ τῶν ἐν μετανοίᾳ (ἐκτενῶς δεηθῶμεν) 
 ὁ λαός 
 Κύριε ἐλέησον 
 ὃ ἱερεύς 
 5 , .“- 
 20 Eipyyn πᾶσιν 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 
 . ~ vA , a” 9 
 οὕτω τῆς εὐλογίας ἄρχεται 
 25 ὃ διάκονος 
 Ὅσοι ἐν μετανοίᾳ ἀπέλθετε πάντες 2. 
 
 Αἱ θύραι κλείονται ᾿", 
 
 «MASS OF THE FAITHFUL) 
 
 {THE PRAYERS) 
 30 Πάντες ὁμοίως ἐπ᾽ ἐδάφους κεῖνται 12 
 ε , 
 ὃ διάκονος 
 A rt ~ " ΄ CLs 
 Δεηθῶμεν ὑπὲρ τῆς οἰκουμένης ἁπάσης 
 ὁ λαὸς καὶ τὰ παιδία 
 Κύριε ἐλέησον 
 -.ε a > , A = = 2 
 85 Ὑπὲρ τῆς ἐκκλησίας τῆς μέχρι περάτων τῆς γῆς ἐκτεταμένης 
 € 4 > , c , ce Ν , Ν “ a , ‘ o 
 Yrep ἐπισκύπων ἁπάντων, ὑπὲρ πρεσβιτέρων καὶ τῆς ἀντιλήψεως καὶ ἵνα 
 ὀρθοτομῇ τὸν λόγον τῆς ἀληθείας 
 
The Liturgy of Antioch 473 
 
 “ ’ 
 Ὑπὲρ βασιλέων καὶ τῶν κρατούντων 
 i? ‘ a 5» A ‘ - a 
 Ὑπὲρ τῶν ἐνταῦθα καὶ τῶν ἁπανταχοῦ 
 ε “ ΄ “ 
 Ὑπὲρ τῶν ἐν νόσοις, ἐν μετάλλοις, ἐν σκληραῖς δουλείαις 
 ε rn 
 Ὑπὲρ τῶν ἐνεργουμένων 
 
 Ὑπὲρ γῆς καὶ θαλάσσης 
 3 
 
 én 
 
 Ὑπὲρ ἀέρων" 
 πάντες ὁμοίως ἀνιστάμεθα "3 
 ὃ διάκονος 
 Τὸν ἄγγελον τῆς εἰρήνης ἀἰτηοώμεθὰ 
 Τὰ προκείμενα πάντα εἰρηνικὰ αἰτησώμεθα 
 
 ὃ ἱερεύς 
 
 Io 
 
 , ’ “ 
 Eipnyn πασιν 
 ὃ λαός 
 
 Καὶ τῴ πνεύματι σοῦ 
 
 > 
 σι 
 
 οὕτω τῆς εὐλογίας ἄρχεται ᾿ἢ 
 (THE KISS OF PEACE) 
 
 ᾿Ασπάζονται ἀλλήλους μέλλοντος τοῦ δώρου mpoadéper Oar». 
 
 (THE OFFERTORY ) 
 Ὃ διάκονος 20 
 ᾿Απέλθετε οἱ MH AYNAMENO! δεηθῆναδι 
 ᾿Επιγινώοκετε ἀλλήλογο 
 
 ᾿᾽Ορθοὶ στῶμεν καἀλῶο 15 
 
 («ΑΝΑΡΗΟΗΑΣ) 25 
 
 {THE THANKSGIVING) 
 Ὃ ἱερεύς 
 ε , A ' « ΄“ ’ ~ - ‘ ε > , a A ‘ ‘ 
 H yApic τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ Kai ἡ ἀγάπη TOY Θεοῦ kai Tlatpoc 
 καὶ ἡ KOIN@NIA TOY ἁγίου TINEYMATOC εἴη μετὰ πάντων ὑμῶν 
 ὃ λαὸς ἐπιφθέγγεται 30 
 Καὶ μετὰ TOY mNeymatoc coy ἢ 
 ε ε lA 
 oO LEepeus 
 ἄνω CX@MEN ἡμῶν TON νοῦν Kai TAC κἀρδίδο 
 
 ὃ λαός 
 
 5S) 
 
 σι 
 
 Eyomen πρὸο τὸν Κύριον 
 ὃ ἱερεύς 
 
 Eyyapictiicwmen τῷ Κγρίῳ 
 
474 Appendix C 
 
 ὃ λαός 
 "AZION κἀὶ δίκδιον 
 τότε ἄρχεται ὃ ἱερεὺς Tis εὐχαριστίας 15 
 Εὐχαριστίαν δὲ ὅταν εἴπω πάντα ἀναπτύσσω τὸν τῆς εὐεργεσίας τοῦ Θεοῦ 
 5 θησαυρὸν καὶ τῶν μεγάλων ἐκείνων ἀναμιμνήσκω δωρεῶν" καὶ γὰρ καὶ ἡμεῖς 
 > / - , - > , A > , > , aA A“ Ν 
 ἐπιλέγοντες τῷ ποτηρίῳ [τῆς εὐλογίας] τὰς ἀφάτους εὐεργεσίας τοῦ Θεοῦ καὶ 
 ὅσων ἀπολελαύκαμεν οὕτως αὐτὸ προσάγομεν καὶ κοινωνοῦμεν εὐχαριστοῦντες 
 ao a ΄ ee A a > , ’ μὴ ΄ ele > ‘ 
 ὅτι τῆς πλάνης ἀπήλλαξε TO τῶν ἀνθρώπων γένος, ὅτι μάκραν ὄντας ἐγγὺς 
 » , a > , A » Ν > ia 2 ἌΝ if > 4 c ~ 
 ἐποίησεν, ὅτι ἐλπίδα μὴ ἔχοντας καὶ ἀθέους ἐν τῷ κόσμῳ ἀδελφοὺς ἑαυτοῦ 
 Io κατεσκεύασε καὶ συγκληρονόμους᾽" ὑπὲρ τούτων καὶ τῶν τοιούτων ἁπάντων 
 εὐχαριστοῦντες οὕτω πρόσιμεν ὃ 
 Ἐννόησον μετὰ τίνων ἕστηκας κατὰ τὸν καιρὸν τῶν μυστηρίων, μετὰ τῶν 
 -“ ΄“ > 
 χερουβίμ, μετὰ τῶν σεραφὶμ ... mas οὖν δυνήσῃ σὺ per ἐκείνων λέγειν 
 “Arioc ἅγιος ἅγιος 2° 
 > ‘ . «ες fol fol , o 
 15 πλήρης ὃ OypaNoc Kai ἡ γῆ THC AOZHC οὐτοῦ 7 
 « Nae: 3. ΡΣ ΟΝ A ε \ ~ ~ » ν ἃ a € 
 Η προσφορὰ ἡ αὐτή éorw..ijv ὁ Χριστὸς τοῖς μαθηταῖς ἔδωκε καὶ ἣν viv οἱ 
 ε ΄ “ a Ay δι δ 7 ς κ᾿ » ΄ \ > a) 
 ἱερεῖς ποιοῦνται... ὥσπερ yap τὰ ῥήματα ἅπερ ὁ Θεὸς ἐφθέγξατο τὰ αὐτά ἐστιν 
 a ee \ Y “ ΄ “ ς Ν᾿, ἐξ 3 eee 22 
 ἅπερ ὁ ἱερεὺς kal viv λέγει οὕτω ἡ προσφορὰ ἡ αὐτή ἐστι ", 
 (THE INVOCATION) 
 σ A Ἐπ , ἘΣ ‘ δὴ δὰ > , > A > ‘ ΄“ 
 20 “Eornke πρὸ τῆς τραπέζης ὁ ἱερεὺς τὰς χεῖρας ἀνατείνων εἰς τὸν οὐρανὸν καλῶν 
 \ σὰ . 9 “ ΄ Ane, lal , μά ε 
 τὸ Πνεῦμα τὸ Αγιον τοῦ παραγενέσθαι καὶ ἅψασθαι τῶν προκειμένων---ἶνα 7 
 , > ~ ~ , 9 > , A c , > , ‘A 4 > , 
 χάρις ἐπιπεσοῦσα τῇ θυσίᾳ δι᾽ ἐκείνης τὰς ἁπάντων ἀνάψῃ Ψυχὰς καὶ ἀργυρίου 
 λαμπροτέρας ἀποδείξῃ πεπυρωμένου 33 
 
 ποιεῖ σταυρὸν ἐπὶ τὰ προκείμενα 3". 
 
 25 (THE ΙΝΤΕΒΟΕΒΒΙΟΝ) 
 Τὸ κοινὸν τῆς οἰκουμένης κεῖται καθάρσιον" διὰ τοῦτο θαρροῦντες ὑπὲρ τῆς 
 > ΄ , , Gea) a a > , a 8. ἔς ΄ “ 
 οἰκουμένης δεόμεθα τότε---ὑπὲρ τῆς καθολικῆς ἐκκλησίας τῆς ἀπὸ περάτων ἕως 
 περάτων τῆς οἰκουμένη----πρόσεισι [ὁ ἱερεὺς] τῷ Θεῷ δεόμενος τοὺς ἁπανταχοῦ 
 , - -“ ΄- 
 πολέμους σβεσθῆναι, λυθῆναι τὰς ταραχάς" εἰρήνην; εὐετηρίαν, πάντων τῶν ἑκάστῳ 
 ~ > ia ‘ idl A ὃ , ~ > ΄“- > , 25 Ul 
 30 κακῶν ἐπικειμένων καὶ ἰδίᾳ καὶ δημοσίᾳ ταχεῖαν αἰτῶν ἀπαλλαγήν 5. Μνήμην 
 ποιούμεθα τῶν ἀπελθόντων ἐπὶ τῶν θείων μυστηρίων καὶ ὑπὲρ αὐτῶν πρόσιμεν 
 δεόμενοι τοῦ ἀμνοῦ τοῦ κειμένου τοῦ λαβόντος τὴν ἁμαρτίαν τοῦ κόσμου 35 
 , ete Oe δ ἢν 
 εἰς TOYC AIMNAC τῶν ἀἰώνων 
 
 25 ὃ λαός 
 
 (THE LORD'S PRAYER) 
 Ὁ ἱερεὺς καὶ 6 λαός 
 
 Tlatep ἡμῶν ὁ ἐν TOIC OYpaNoic κτὰ %, 
 
The Liturgy of Antioch 475 
 
 (THE MANUAL ACTS) 
 
 Ὁ διάκονος παρεστὼΞ TH θυσιαστηρίῳ Ὃ ἱερεὺς κλᾷ τὸν ἄρτον 33, 
 βοᾷ 
 -“ ,’ “ 
 Δεηθῶμεν πάντες κοινῇ 
 5 
 
 « ‘ , a > m~ 
 Υπερ πάντων τῶν ev Χριστῳ κεκοιμη- 
 
 μένων καὶ τῶν τὰς μνείας ὑπὲρ αὐτῶν 
 
 ἐπιτελούντων 
 . . . . . . . . 29 
 ᾿Ανέλκεται τὰ ἀμφίθυρα καὶ ἐκφέρεται ἣ θυσία ὃ se) 
 ὃ ἱερεύς 
 Τὰ aria τοῖς ὁγίοιο 7 
 (THE COMMUNION) 
 Οἱ ψάλται ψαλμὸν ppd’ Οἱ πιστοὶ προσέρχονται καὶ of διακον- 15 
 
 : , ; ~ α 33 
 γψώσω σε ὁ θεύς μου ὁ βασιλεύς ovpevor διανέμουσι τὰ δῶρα 
 
 μου 
 ὑποψάλλει ὃ λαὸς καθ᾽ ἕκαστον στίχον 
 
 Οἱ ὀφθαλμοὶ πάντες εἰς σὲ ἐλπίζουσι 
 
 καὶ σὺ δίδως τὴν τροφὴν αὐτῶν ἐν 20 
 εὐκαιρίᾳ “3, 
 {THANKSGIVING ) 
 ‘H ἐσχάτη Εὐχαριστία 5", 
 (THE DISMISSAL ) 
 Ὃ διάκονος 25 
 
 ΠΠορεύεοθε ἐν εἰρήνῃ *. 
 
 The Antiochene writings of 5. Chrysostom belong to the years 370-398 and 
 mostly to 381-398. Of the works quoted below it is doubtful whether the de 
 Poenitentia ix and the in illud Vidi Dominum i belong to the Antiochene period 
 or to the Constantinopolitan, and there is some doubt as to the genuineness of 30 
 the latter (see monita in the Benedictine ed., ii. p. 278, vi. p. 94): ad eos qui 
 scandalizantur was written in the exile (7b. iii. p. 465). Some of the references 
 are derived from an article by Dr. Probst in the Zeztschr. f. kath. Theol. 1883. 
 
 Chrysostom mentions the beggars at the gates of the atrium (αὐλή) of the 
 basilica (de verbis Habentes eundem spiritum iii. 11 [iii, 289 D]); the cantharus at 35 
 which the people washed their hands (70, κρήνας εἶναι ἐν ταῖς αὐλαῖς τῶν εὐκτηρίων 
 οἴκων νενόμισται ἵνα of μέλλοντες εὔχεσθαι τῷ Θεῷ πρότερον ἀπονιψάμενοι τὰς χεῖρας 
 οὕτως αὐτὰς εἰς εὐχὴν ἀνατείνωσιν), the doors where they kissed the threshold or the 
 posts on entering (in 2 Cor, Xxx. 2 [x. 650 ῃ] ἢ ἢ οὐχ ὁρᾶτε ὅσοι καὶ τὰ πρόθυρα τοῦ 
 ναοῦ τούτου φιλοῦσιν οἱ μὲν κύψαντες, οἱ δὲ τῇ χειρὶ κατέχοντες καὶ τῷ στόματι τὴν χεῖρα 40 
 
Io 
 
 20 
 
 25 
 
 30 
 
 40 
 
 50 
 
 σι 
 on 
 
 476 Appendix C 
 
 προσάγοντες ;), the barriers separating the men from the women in the nave (7 
 Matt. \xxiii al. |xxiv. 3 [vii. 712 B] ἐχρῆν μὲν οὖν ἔνδον ἔχειν τὸ τεῖχος τὸ διεῖργον 
 ὑμᾶς τῶν γυναικῶν" ἐπειδὴ δὲ οὐ βούλεσθε ἀναγκαῖον. ἐνόμισαν εἶναι οἱ πατέρες 
 κἂν ταῖς σανίσιν ὑμᾶς ταύταις διατειχίσαι: ὧς ἔγωγε ἀκούω τῶν πρεσβυτέρων ὅτι τὸ 
 παλαιὸν οὐδὲ ταῦτα ἣν τὰ τειχία), the sanctuary (βῆμα des. Pentec. i. 4 inn. 23 
 below) with the episcopal throne (θρόνος n. 1) and the altar (τὸ θυσιαστήριον 
 N. 20, ἣ τράπεζα n. 20, 22, 24; sometimes of silver, 7 Matt. 1 al. li. 3 [vil. 518 B]) 
 within its curtains (τὰ ἀμφίθυρα τι. 29, τὰ παραπετάσματα τι. 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 (ποτήριον χρυσοῦν καὶ λιθοκόλλητον in Matt. 1 al. 
 
 3 |vii. 518 A]) the silk veils (7b. B σηρικὰ ἱμάτια), and the candelabrum (λυχνία 
 10. XXxii. 6 [vil. 373 c.]); the albs of the ministers (2 Matt. Ixxxii al. lxxxiii. 6 
 [vii. 789 D] τοῦτο ὑμῶν ἡ ἀξία, τοῦτο ἡ ἀσφάλεια, τοῦτο 6 στέφανος ἅπας, οὐχ ἵνα 
 λευκὸν χιτωνίσκον καὶ ἀποστίλβοντα περιβαλλόμενοι περιίητε : and the stoles of the 
 deacons in de Fil. prod. 3 [viii app. 37 A] τῶν λειτουργῶν τῆς θείας ἱερουργίας τῶν 
 μιμουμένων τὰς τῶν ἀγγέλων πτέρυγας ταῖς λεπταῖς ὀθόναις ταῖς ἐπὶ τῶν ἀριστερῶν 
 ὦμων κειμέναις : but this is not Chrysostom’s ; possibly it is by Severian of Gabala; 
 see monitum p. 33). For the behaviour of Antiochene congregations see m 
 Matt. xxxii. 7 (vii. 374 Ὁ), ἦι: τ Cor. xxxvi. 7 (KX. 341 C). Ἡ Σύναξις in Matt. v. τ 
 (vil. 72 A). 
 
 The most inclusive passage on the liturgy is 7 2 Cor. xvill. 3 (x. 568 B) ἔστι 
 δὲ ὅπου οὐδὲ διέστηκεν ὁ ἱερεὺς τοῦ ἀρχομένου, οἷον ὅταν ἀπολαύειν δέῃ τῶν φρικτῶν 
 μυστηρίων" (33) ὁμοίως yap πάντες ἀξιούμεθα τῶν αὐτῶν, οὐ καθάπερ ἐπὶ τῆς παλαιᾶς 
 [διαθήκης] τὰ μὲν ὁ ἱερεὺς ἤσθιε τὰ δὲ ὁ ἀρχόμενος καὶ θέμις οὐκ ἦν τῷ λαῷ μετέχειν 
 ὧν μετεῖχεν ὁ ἱερεύς" ἀλλ᾽ οὐ νῦν ἀλλὰ πᾶσιν ἕν σῶμα πρόκειται καὶ ποτήριον ἕν. 
 καὶ ἐν ταῖς εὐχαῖς δὲ πολὺ τὸν λαὸν ἴδοι τις ἂν συνεισφέροντα" καὶ γὰρ (8) ὑπὲρ τῶν 
 ἐνεργουμένων, (9) ὑπὲρ τῶν ἐν μετανοίᾳ κοιναὶ καὶ παρὰ τοῦ ἱερέως καὶ παρ᾽ αὐτῶν 
 γίνονται αἱ εὐχαὶ καὶ πάντες μίαν λέγουσιν εὐχήν, εὐχὴν τὴν ἐλέου “γέμουσαν. πάλιν 
 ἐπειδὰν (11) εἴρξωμεν τῶν ἱερῶν περιβόλων τοὺς οὐ δυναμένους τῆς ἱερᾶς μετασχεῖν 
 τραπέζης (12) ἑτέραν δεῖ γενέσθαι εὐχὴν καὶ πάντες ὁμοίως ἐπ᾽ ἐδάφους κείμεθα καὶ 
 πάντες ὁμοίως ἀνιστάμεθα. (15) ὅταν εἰρήνης πάλιν μεταλαμβάνειν καὶ μεταδιδόναι 
 δέῃ πάντες ὁμοίως ἀσπαζόμεθα. (17) én αὐτῶν πάλιν τῶν φρικωδεστάτων μυστηρίων 
 ἐπεύχεται 6 ἱερεὺς τῷ λαῷ, ἐπεύχεται καὶ 6 λαὸς τῷ ἱερεῖ" τὸ γὰρ MeTA τοῦ TINEYMATOC 
 coy οὐδὲν ἄλλο ἐστὶν ἢ τοῦτο. (18) τὰ "τῆς εὐχαριστίας πάλιν κοινά: οὐδὲ γὰρ 
 ἐκεῖνος εὐχαριστεῖ μόνος ἀλλὰ καὶ ὁ λαὸς ἅπας" πρότερον γὰρ αὐτῶν λαβὼν φωνήν, 
 εἶτα συντιθεμένων ἃ ὅτι ἀξίως καὶ δικδίως τοῦτο γίνεται τότε ἄρχεται τῆς εὐχαριστίας. 
 καὶ τί θαυμάζεις εἴ που μετὰ τοῦ ἱερέως ὃ λαὸς φθέγγεται ὃ ὅπου γε καὶ (20) μετ᾽ αὐτῶν 
 τῶν χερουβὶμ καὶ τῶν ἄνω δυνάμεων κοινῇ τοὺς ἱεροὺς ἐκείνους ὕμνους ἀναπέμπει. 
 This is referred to below as ‘the introductory passage’ and the numbers in 
 the text refer to the notes towne: 
 
 ἷ Adv. Jud. iii. 6 (i. 614 ο) εἰσιὼν ὃ πατὴρ οὐ “πρότερον ἐπὶ τὸν θρόνον ἀναβαίνει 
 τοῦτον ἕως ἂν ἅπασιν ὑμῖν. εἰρήνην ἐπεύξηται καὶ ἀναστὰς οὐ πρότερον ἄρχεται τῆς 
 πρὸς ὑμᾶς διδασκαλίας ἕως ἂν ἅπασι δῷ τὴν εἰρήνην καὶ μέλλοντες εὐλογεῖν οἱ ἱερεῖς 
 πρότερον τοῦτο ὑμῖν ἐπευξάμενοι οὕτω τῆς εὐλογίας ἄρχονται : de 5. Pentecoste i. 4 
 (ii, 463 B) διὰ τοῦτο οὐκ ἀναβαίνοντι μόνον οὐδὲ διαλεγομένῳ πρὸς ὑμᾶς οὐδὲ εὐχομένῳ 
 ὑπὲρ ὑμῶν ταύτην ἐπιφθέγγεσθε τὴν ῥῆσιν ον. ὐκαὶ ὑμεῖς ἐπιφθέγξησθε αὐτῷ Καὶ 
 τῷ πνεύματι σοῦ: in Matt. xxxii. 6 (vii. 374 A) ἐνταῦθα δέξασθε μετὰ ἀγάπης 
 εἰσιόντας ἡμᾶς πρὸς ὑμᾶς καὶ ὅταν εἴπω Ἑἰρήνη ὑμῖν εἶτα εἴπητε Kal τῷ πνεύματι σοῦ. 
 Cp. pp. 33, 35 above. 
 
 2 In Rom, xxiv. 3 (ix. 697 E) ὃ μάτην ἐνταῦθα εἰσελθὼν εἰπὲ τίς ine al? τίς 
 ἀπόστολος σήμερον διελέχθη ἡμῖν καὶ περὶ τίνων ; ad pop. Ant, vii. Ὁ (il. 85 E) τὸ 
 σήμερον ἡμῖν ἀναγνωσθὲν “μεταχειριοῦμαι. iBAtov καὶ εἰ δοκεῖ τὴν ἀρχὴν αὐτοῦ καὶ 
 τὸ προοίμιον (Gen. i. 1): 7 τ Cor. xxxvi. 6 (X. 341 A) ὅταν ἀκούσῃς τοῦ προφήτου 
 λέγοντος Τάδε λέγει Κύριος, ἀπόστηθι τῆς γῆς, ἀνάβηθι καὶ αὐτὸς εἰς τὸν οὐρανόν. 
 
 5 Cp. i Act. ap. xix. 5, in 2 Thess. ili. 4 quoted below p. 531, ἢ. 5, from which it 
 
 becomes probable that at Antioch also Τάδε λέγει Κύριος was the standing 
 introduction to the Old Testament lection. Cp. n. 4. 
 
The Liturgy of Antioch 477 
 
 3 See n. 2 and de baptismo Christi 2 (ii. 369 Cc) ἠκούσατε σήμερον Παύλου Τίτῳ 
 διαλεγομένου καὶ λέγοντος οὕτω περὶ μὲν τῆς παρούσης ᾿Επεφάνη ἡ τοῦ Θεοῦ χάρις κτλ, 
 περὶ δὲ τῆς μελλούσης Προσδεχόμενοι τὴν μακαρίαν ἐλπίδα κτλ from which it 
 appears that Tit. ii. 11-13 was part of the Apostle for the Theophania, Jan. 6. 
 Cp. Pp. 371. τὰ above. In Eastertide the Acts took the place of the Apostle: cur 
 in Pentecoste 5 (Gili. 89 D) τοῦτο οὖν ἐστι λοιπὸν τὸ ζητούμενον, τίνος ἕνεκεν αἱ Πράξεις 
 τῶν ἀποστόλων ἐν τῇ πεντηκοστῇ ἀναγινώσκονται : and passim, Cp. Nn. 4. 
 
 2 In I Cor, XXXVi. 7 e& 342 C) διὰ τοῦτο καὶ ὃ ἀναγινώσκων μόνος φθέγγεται καὶ 
 αὐτὸς ὁ τὴν ἐπισκοπὴν ἔ ἐχὼν ἀνέχεται σιγῇ καθήμενος" καὶ ὃ ψάλλων ψάλλει μόνος" κἂν 
 
 πάντες ὑπηχοῦσιν ὡς ἐξ ἑνὸς στόματος ἡ φωνὴ φέρεται: καὶ ὃ ὁμιλῶν ὁμιλεῖ μόνος. 
 This may well refer to psalms between the lections : but there seems to be no 
 certain evidence of this use in Chrysostom. In expos. im Ps. cxvil. I (Vv. 317 A) 
 he refers to the Easter refrain Ps. exviii. 24 (This is the day etc.). The people 
 only responded (ὑπηχεῖν, ὑποψάλλεινν) with the refrain: 7b. τοῦ μὲν γὰρ στίχου 
 οἱ πατέρες ἃ ἅτε ἦχον ὄντα καὶ τι ὑψηλὸν ἔ ἔχοντα δόγμα τὸ πλῆθος ὑ ὑπηχεῖν ἐνομοθέτησαν 
 ἐπειδὴ τὸν ἅπαντα ἠγνόουν ψαλμόν : ἐμ Matt. ii. 5). (vii. 29 c) τίς γὰρ ὑμῶν εἰπέ μοι 
 τῶν ἐνταῦθα ἑστηκότων ψαλμὸν ἕνα ἀπαιτηθεὶς εἰπεῖν δύναιτ᾽ ἂν ἢ ἄλλο τι μέρος τῶν 
 θείων γραφῶν ; οὐις ἔστιν οὐδείς. Cp. in Ps, cxhv. τ (Vv. 466 E) and p. . 29. 30 above. 
 
 5 In Joan. x al. xi. 1 (viii. 62 B) κατὰ μίαν σαββάτων ἢ καὶ κατὰ σάββατον τὴν 
 μέλλουσαν ἐ ἐν ὑμῖν ἀναγνωσθήσεσθαι τῶν εὐαγγελίων περικοπήν, ταύτην πρὸ τούτων τῶν 
 ἡμερῶν μετὰ χεῖρας λαμβάνων ἕκαστος οἴκοι καθήμενος ἀναγινωσκέτω συνεχῶς: in 
 Matt. i. 6 (vii, 13 B) ὥστε δὲ εὐμαθέστερον γενέσθαι τὸν λόγον δεόμεθα καὶ 
 παρακαλοῦμεν ὅπερ καὶ ἐπὶ τῶν ἄλλων γραφῶν πεποιήκαμεν προλαμβάνειν τὴν 
 
 περικοπὴν τῆς γραφῆς ἣν ἂν μέλλωμεν ἐξηγεῖσθαι. The homily de baptismo Christi 
 
 (ii. 367 544.) follows 5. Matt. iii, which was probably the Gospel for the 
 Theophania. Cp. p. 372. 36 above. 
 
 6 See n. r and a 1 Cor. xxxvi. 4 (x. 339 D) ἐπειδὰν ἀρξώμεθα λέγειν͵ 6 λαὸς 
 ἀντιφθέγγεται Τῷ πνεύματι σοῦ δεικνὺς ὅτι τὸ παλαιὸν οὕτως ἔλεγον οὐκ οἰκείᾳ σοφίᾳ 
 ἀλλὰ τῷ πνεύματι κινούμενοι. Cp. π. 4. Hom. de bapt. Christi (ii. 367) was 
 preached on the Theophania. For several sermons at one synaxis (cp. 
 p- 29. 41) see im 1 Cor. xxxvi. 4 (Gx 339. Cc) ἀλλὰ νῦν τὰ σύμβολα κατέχομεν τῶν 
 χαρισμάτων. ἐκείνων μόνον" καὶ γὰρ καὶ νῦν δύο ἢ τρεῖς λέγομεν καὶ ἀνὰ μέρος καὶ 
 ἑτέρου σιγῶντος ἕτερος ἄρχεται (τ Cor. xiv. 27- 29). For applause at sermons, 
 de incompr. Dei nat. iii. 7 (i. 471 A) ἐπῃνέσατε τὰ εἰρημένα ; μετὰ πολλοῦ θορύβου 
 καὶ κρότου τὴν παραίνεσιν ἐδέξασθε; ad pop. Antioch. ii. 4 (ii 25 A) τί μοι τῶν κρότων 
 ὄφελος τούτων ; τί δὲ τῶν ἐπαίνων καὶ τῶν θορύβων ; Cp. ἐπ Gen. xxvii. 8 (iv. 268 8). 
 In de incompr. Det nat. iii. 6 (i. 469 A) S. Chrysostom expostulates with those 
 who depart after the sermon. 
 
 Τ᾽ De incompr. Dei nat. iii. 7 (i. 471 A) μετὰ τὴν παραίνεσιν εὐθέως εὐχή. For 
 rubrics and formula see iu 2 Cor. ii. 5 544. (X. 435-440). The response Κύριε 
 ἐλέησον to each petition is implied in the corresponding formulae for energu- 
 mens, penitents and faithful below, n. 8, 13. Cp. p. 3. 15-5. 11. For the peace 
 and blessing see n. 1. 
 
 8 In Matt. \xxi al. Ixxii. 4 (vii. 699 Ε) Kal ἡ πρώτη δὲ δέησις ἐλέους γέμει. ὅταν 
 ὑπὲρ τῶν ἐνεργουμένων ir Hike καὶ ἡ eee πάλιν ὑπὲρ ἑτέρων τῶν ἐν 
 μετανοίᾳ πολὺ τὸ ἔλεος ἐπιζητοῦσα : de mcompr. Det nat. iv. 4 (i. 477 c) ἵνα τοῦ 
 δήμου καὶ τῆς πόλεως ἁπάσης ἔνδον παρούσης κοιναὶ περὶ αὐτῶν ἱκετηρίαι γένωνται 
 πάντων ὁμοθυμαδὸν τὸν κοινὸν δεσπότην μιν αὐτῶν ἐξαιτουμένων καὶ ἐλεῆσαι παρα- 
 καλούντων μετὰ σφοδρᾶς τῆς βοῆς: 2b. iii. 7 (i. 470 E) τοὺς ἐνεργουμένους κατ᾽ ἐκεῖνον 
 ἵστησι τὸν καιρὸν ὃ διάκονος καὶ κελεύει κλῖναι τὴν κεφαλὴν μόνον καὶ τῷ σχήματι 
 τοῦ σώματος ποιεῖσθαι τὰς ἱκετηρίας" εὔχεσθαι γὰρ αὐτοὺς μετὰ τοῦ κοινοῦ συλλόγου 
 τῶν ἀδελφῶν οὐ θέμις : im 2 Cor. xvili. 3 (See introductory passage above). tire 
 first two and the last of the passages indicate the response Κύριε ἐλέησον : 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 Ἐγείρεσθε in the catechumens’ prayers. Cp. p.5 sq. For the peace 
 and blessing see n. 1; and on the exclusion of the catechumens see n. 11 below. 
 
 ς 
 
 5 
 
 10 
 
 20 
 
 25 
 
 30 
 
 35 
 
 40 
 
 45 
 
 50 
 
 55 
 
Io 
 
 20 
 
 30 
 
 35 
 
 40 
 
 55 
 
 478 Appendix C 
 
 975, Matt. \xxi al. 1xxii. 4 above n. 8, and see introductory passage and Ὡς τὸ 
 
 10 In Eph, iii. 4 (xi. 23 A) ἀκούεις ἑστῶτος τοῦ κήρυκος Kal λέγοντος Ὅσοι ἐν 
 μετανοίᾳ ἀπέλθετε πάντες. The MSS. here read δεήθητε: see .5. Chrys. homiliae 
 in Gal. et Eph. in Biblioth. patrum Oxon. 1852, p. 133 and note p. 388, where is 
 suggested the emendation ὅσοι ἐν μετανοίᾳ ἀπέλθετε" ὅσοι μὴ ἐν μετανοίᾳ δεήθητε. 
 
 1 Tn Matt. xxiii. 3 (vii. 288 c) καὶ yap τὰ “μυστήρια διὰ τοῦτο τὰς θύρας κλείοντες 
 ἐπιτελοῦμεν καὶ τοὺς ἀμυήτους εἴργομεν οὐκ ἐπειδὴ ἀσθένειαν κατέγνωμεν τῶν 
 τελουμένων ἀλλ᾽ ἐπειδὴ ἀτελέστερον οἱ πολλοὶ πρὸς αὐτὰ ἔτι διάκεινται : de Resur. 3 
 (11. 441 E) ἕστηκε πολλάκις πλούσιος καὶ πένης ἐν ἐκκλησίᾳ: κατέλαβεν ἡ ὥρα τῶν 
 Belov μυστηρίων" ἐξωθεῖται ὃ πλούσιος ὡς ἀμύητος, ἵσταται δὲ 6 πένης ἐντὸς τῶν 
 οὐρανίων σκηνῶν καὶ οὐκ “ἀγανακτεῖ 6 πλοίσιος, οἷδε yap ἑαυτὸν ἀλλότριον τῶν θείων 
 μυστηρίων ἜΣ. ἐννόησον ἀγαπητὲ πῶς ὑποχωρεῖ τῆς ἐκκλησίας δεσπότης καὶ παρεδρεύει 
 τοῖς μυστηρίοις πιστὸς οἰκέτης, ἀναχωρεῖ δέσποινα καὶ μένει ἡ θεράπαινα. On the 
 concealment of the mysteries see further 77 Gem. xvi. 2 (iv. 125 ΕἾ, and introductory 
 passage, and the formula ἴσασιν οἱ μεμυημένοι, de Proph. obscur, ii. 5 (vi. 188 B), 
 in Gen. xxvii. 8 (iv. 268 A) and passim. 
 
 12 Introductory passage. 
 
 18 De Prophet. obscurit. ii. 5 (vi. 188 A) κοινῇ δὲ πάντες ἀκούοντες τοῦ διακόνου 
 τοῦτο κελεύοντος Kal λέγοντος Δεηθῶμεν ὑπὲρ τῶν ἐπισκόπων καὶ τοῦ γήρος Kal τῆς 
 ἀντιλήψεως καὶ ἵνα ὀρθοτομῇ τὸν λόγον τῆς ἀληθείας καὶ ὑπὲρ τῶν ἐνταῦθα καὶ 
 ὑπὲρ τῶν ἁπανταχοῦ, οὐ παραιτεῖσθε ποιεῖν τὸ ἐπίταγμα: ἀλλὰ μετ᾽ ἐκτενείας ἀνα- 
 φέρετε τὴν εὐχὴν εἰδότες τῆς ὑμετέρας συνόδου τὴν δύναμιν" ἴσασιν of μεμυημένοι τὰ 
 λεγόμενα, τῇ γὰρ εὐχῇ τῶν κατηχουμένων οὐδέπω τοῦτο ἐπιτέτραπται ἐπειδὴ οὐδέπω 
 πρὸς τὴν παρρησίαν ἔφθασαν ταύτην. ὑμῖν δὲ καὶ ὑπὲρ τῆς οἰκουμένης καὶ ὑπὲρ τῆς 
 ἐκκλησίας τῆς μέχρι περάτων τῆς γῆς ἐκτεταμένης καὶ ὑπὲρ τῶν διοικούντων αὐτὴν 
 ἐπισκόπων ἁπάντων παρακελεύεται ποιεῖσθαι τὰς δεήσεις ὃ TavTas διακονῶν καὶ 
 ὑπακούετε μετὰ προθυμίας : in Matt. \xxi al. Τχ χ1]. 4 (vii. 699 Ε) καὶ ἡ τρίτη δὲ [δέησις] 
 πάλιν ὑπὲρ ἡμῶν αὐτῶν καὶ αὕτη τὰ παιδία τὰ ἄμωμα τοῦ δήμου προβάλλεται τὸν Θεὸν 
 ἐπὶ ἔλεον παρακαλοῦντα: mm 2 Cor. ii. 8 (x. 440 E) καὶ γὰρ ἐπὶ τῶν πιστῶν ὑπὲρ 
 ἐπισκόπων, ὑπὲρ πρεσβυτέρων, ὑπὲρ βασιλέων, ὑπὲρ τῶν κρατούντων, ὑπὲρ γῆς καὶ 
 θαλάσσης, ὑπὲρ ἀέρων, ὑπὲρ τῆς οἰκουμένης ἁπάσης κελευόμεθα προσιέναι τῷ φιλαν- 
 θρώπῳ Θεῷ: de incompr. Det nat. iii. 6 (i. 468 ΕἸ εἰ γὰρ ὑπὲρ τῶν ἐν νόσοις, ἐν 
 μετάλλοις, ἐν σκληραῖς δουλείαις καὶ ὑπὲρ τῶν ἐνεργουμένων κελευόμεθα τὸν Θεὸν 
 παρακαλεῖν (but this is not said expressly in reference to ‘the prayer of the 
 faithful’). For the παιδία cp. p. 5. 12 above 
 
 τ Adv. Jud. iii. 6 (i. 614 Cc) καὶ 6 διάκονος δὲ κελεύων εὔχεσθαι μετὰ τῶν ἄλλων 
 καὶ τοῦτο ἐπιτάττει κατὰ τὴν εὐχὴν αἰτεῖν τὸν ἄγγελον τῆς εἰρήνης καὶ τὰ προκείμενα 
 πάντα εἰρηνικά : in Ascensione τ (ii. 448 D) ἄκουσον ἐν ταῖς προσευχαῖς ἀεὶ λεγόντων 
 τῶν διακόνων Τὸν ἄγγελον τῆς εἰρήνης αἰτήσατε. Cp. Ap. const. viii. 36,37; and 
 Ῥ. 39. 21 above. For the peace and blessing see ἢ. 1. 
 
 15. De compunct. ad Demetr. i. 3 (i. 127 AB) διὰ ταῦτα κελεύει TO δῶρον ἀφέντας 
 ἐπὶ τοῦ θυσιαστηρίου πρῶτον διαλλαγῆναι τῷ ἀδελφῷ.... ἡμεῖς δὲ τὰ μὲν σύμβολα τῶν 
 πραγμάτων κατέχομεν, τῆς δὲ ἀληθείας αὐτῆς ἐκπεπτώκαμεν ἀσπαζόμενοι μὲν ἀλλήλους 
 μέλλοντος τοῦ δώρου προσφέρεσθαι, χείλεσι δὲ ws ἐπὶ τὸ πολὺ καὶ στόματι τοῦτο 
 ποιοῦντες μόνον (cp. 5. Cyr. Hier. Cat. xxiii. 3): im 2 Cor. xviii, see introductory 
 passage. Cp. 1b. xxx. I sq. (x. 650 c): de prodt. Judae i. 6 (ii. 385 D). 
 
 16 In Eph. iii. 4 (xi. 23 A) τίνος οὖν ἕνεκεν λέγει ᾿Απέλθετε [al. προέλθετε! οἱ μὴ 
 δυνάμενοι δεηθῆναι, σὺ δὲ ἕστηκας ἰταμῶς ; adv. Jud. i. 4 (i. 593 Β) οὐχ ὁρᾶτε ἐπὶ 
 τῶν μυστηρίων τί βοᾷ συνεχῶς ὁ διάκονος ᾿Επιγινώσκετε ἀλλήλους ; de incompr. Det 
 nat, iv. 5 (i. 4η8 Cc) καὶ γὰρ αὐτὸ τοῦτο παρακελεύεσθαι τὸν διάκονον ἅπασι καὶ 
 λέγειν ᾿Ορθοὶ στῶμεν καλῶς οὐχ ἁπλῶς οὐδὲ εἰκῆ νενομοθέτηται ἀλλ᾽ ἵνα τοὺς χαμαὶ 
 συρομένους λογισμοὺς ἀνορθώσωμεν. The position of these proclamations is not 
 defined: they are placed here on the analogy of Ap. const. p. 13. 26 sqq. above. 
 Cp. p. 41.5 sqq. There is no evidence in 5. Chrysostom as to the position of 
 the offertory and little allusion to it. Two passages commonly assumed to 
 refer to the offertory (7 Eph. iii. 5 and zz 1 Cor. xxxvi. 6: see Probst Lit. d. 
 vierten Jahrhunderts Minster 1894, pp. 176, 178) describe rather the com- 
 
The Liturgy of Antioch 479 
 
 munion: see below n. 29, 30. But the AP. const. (p. 13. 33) may be taken as 
 evidence that at Antioch it followed the kiss of peace in S. Chrysostom’s time. 
 The people’s προσφοραί, offered with special intentions, are mentioned, mn Joan. 
 Ixii al. Ixi. 5 (viii. 374 6) εἰ μὲν γὰρ ἁμαρτωλὸς ὁ τεθνηκὼς. καὶ πολλὰ τῷ Θεῷ 
 spooicer pours δεῖ δακρύειν, μᾶλλον δὲ οὐδὲ δακρύειν μόνον, τοῦτο γὰρ οὐδὲν ὄφελος 
 ἐκείνῳ, ἀλλὰ ποιεῖν τὰ δυνάμενα τινὰ παραμυθίαν αὐτῷ περιποιῆσαι ἐλεημοσύνας καὶ 
 προσφοράς. 
 
 17 De 5, Pentecoste i. 4 (ii. 463 Β) οὐ πρότερον ἅπτεται τῶν προκειμένων ἕως ἂν ὑμῖν 
 αὐτὸς ἐπεύξηται τὴν παρὰ τοῦ Κυρίου χάριν καὶ ὑμεῖς ἐπιφθέγξησθε αὐτῷ Καὶ τῷ 
 πνεύματι σοῦ. Theodoret ad Jo. oec. ep. 146 (Migne POG, exxmi- 1392 | D) ἡ χάρις 
 . « » πάντων ὑμῶν ... τοῦτο δὲ ἐν πάσαις ταῖς ἐκκλησίαις τῆς μυστικῆς ἐστι λει- 
 τουργίας προοίμιον. The form is the Byzantine, p. 321, and not that of the Af. 
 const. p. 14 or of S. James, p. 49. The response given by Chrysostom above 
 is not exact: it is given accurately in introductory passage. 
 
 18 De poenitentia ix. I (ii. 349 C) τί ποιεῖς ἄνθρωπε ; οὐχ ὑπέσχου τῷ ἱερεῖ εἰπόντι 
 “Avw σχῶμεν ἡμῶν τὸν νοῦν καὶ τὰς καρδίας, καὶ εἶπας Ἔχομεν πρὸς τὸν Κύριον ; 
 and introductory passage. Cp. p. 50. 
 
 19 In 1 Cor. xxiv. I (x. 212 DE): cp. the following context (213 A) ποτήριον δὲ 
 εὐλογίας ἐκάλεσεν ἐπειδὴ αὐτὸ μετὰ χεῖρας ἔχοντες οὕτως αὐτὸν ἀνυμνοῦμεν θαυμά- 
 ζοντες ἐκπληττόμενοι τῆς ἀφάτου δωρεᾶς εὐλογοῦντες ὅτι καὶ αὐτὸ τοῦτο ἐξέχεεν 
 ἵνα μὴ μείνωμεν ἐν τῇ πλάνῃ καὶ οὐ μόνον ἐξέχεεν ἀλλὰ καὶ πᾶσιν ἡμῖν μετέ- 
 δωκεν. Ad cos qui scandalizantur 7 34. (ili. 482 B 544.) is certainly modelled 
 on the Thanksgiving, especially 8: πρὸ τούτων ἁπάντων ὁμοῦ πλάσας τὸν ἄνθρωπον 
 διδάσκαλον αὐτῷ τὸν ἔμφυτον ἐναπέθετο νόμον... καὶ ὕμως οὐδὲ οὕτως αὐτὸν 
 ἐγκατέλιπεν ἀλλὰ καὶ πεσόντα καὶ ὑποσκελισθέντα ἐπηνώρθου καὶ ἐπιμελείας ἀπολαύειν 
 ἐποίει, καὶ πρῶτον μὲν παραινῶν καὶ συμβουλεύων, ὕστερον δὲ τῷ φόβῳ τῷ τρόμῳ 
 νουθετῶν παιδεύων διδάσκων" ἐπειδὴ δὲ τοσοῦτον προὔδωκαν δῶρον οἱ πολλοὶ τῶν 
 ἀνθρώπων, τὴν ἀπὸ τῆς φυσικῆς διδασκαλίας λέγω ὠφέλειαν, οὐδὲ οὕτως αὐτοὺς 
 κατέλιπεν οὐδὲ πανωλεθρίᾳ παρέδωκεν ἀλλ᾽ ἔμεινε διὰ πραγμάτων δι᾿ εὐεργεσιῶν διὰ 
 κολάσεων παιδεύων νουθετῶν, διὰ τῆς κτίσεως αὐτῆς καθ᾽ ἡμέραν ἐργαζομένης καὶ 
 τὴν διακονίαν tAnpovons τὴν εἰωθυῖαν, διὰ τῶν παραδόξως παρὰ τὰ εἰωθότα γινομένων, 
 διὰ τῶν ἐν ἀρχῇ δικαίων... εἶτα καὶ νόμον ἔδωκε καὶ προφήτας ἀπέστειλε καὶ 
 ἔπληξε καὶ ἀνῆκε καὶ αἰχμαλωσίᾳ παρέδωκε καὶ ἐλευθερίας. ἠξίωσε καὶ οὐ διέλιπεν ἐξ 
 ἀρχῆς ἕως τέλους πάντα ποιῶν καὶ πραγματευόμενος ὑπὲρ τοῦ γένους τοῦ ἡμετέρου ΜΡ 
 καὶ τέλος τὸ κεφάλαιον τῶν ἀγαθῶν εἰργάσατο καὶ τὸν υἱὸν ἀπέστειλε τὸν ἑαυτοῦ τὸν 
 υἱὸν τὸν γνήσιον τὸν μονογενῆ καὶ ὁ τῆς αὐτῆς φύσεως ὧν αὐτῷ γίνεται ὕπερ ἐγὼ καὶ 
 ἐπὶ γῆς βαδίζων τοῖς ἀνθρώποις συνανεστρέφετο κτλ. 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. 16 564., 51, 324 564. 
 
 2 7. Eph. Xiv. 4 (xi. 108 A). Cp. in ulud Vidi Dominum i. 1 (vi. 95 D) ἄνω 
 στρατιαὶ δοξολογοῦσιν ἀγγέλων, κάτω ἐν ἐκκλησίαις χοροστατοῦντες ἄνθρωποι τὴν αὐτὴν 
 ἐκείνοις ἐκμιμοῦνται δοξολογίαν: ἄνω τὰ σεραφὶμ τὸν τρισάγιον ὕμνον ἀναβοᾷ, κάτω τὸν 
 αὐτὸν ἡ τῶν ἀνθρώπων ἀναπέμπει πληθύς : de Poenttent. ix. τ (ii. 349 D) τῆς τραπέζης 
 τῆς μυστικῆς ἐξηρτισμένης . .. τῶν χερουβὶμ παρισταμένων καὶ τῶν σεραφὶμ ἱπταμένων, 
 τῶν ἑξαπτερύγων τὰ πρόσωπα κατακαλυπτόντων, πασῶν τῶν ἀσωμάτων δυνάμεων μετὰ 
 τοῦ ἱερέως ὑπὲρ σοῦ πρεσβευουσῶν κτλ. Cp. introductory passage. Jn illud Vidi 
 Dominum i. τ (vi. 95 8) ἀκατάπαυστος ὑμνολογία, 10. ν. 4 (Vi. 1448) ἀκατάπ. 
 δοξολογία, de bapt. Christi 4. (ii. 374 C) ἐπινίκιος ὠδή. 
 
 4 In ταὶ Vidi Dominum i. 3 (vi. 98 Ε). 
 
 22 In 2 Tim. ii. 4 (xi.671 £). Cp. de prodit. Judaei. 6 (il. 384 B) σχῆμα πληρῶν 
 ἕστηκεν ὃ ὁ ἱερεὺς τὰ ῥήματα φθεγγόμενος ἐκεῖνα, ἡ δὲ δύναμις καὶ ἡ χάρις τοῦ Θεοῦ 
 ἐστι. Τοῦτό μού ἐστι τὸ σῶμά φησι τοῦτο τὸ ῥῆμα μεταρρυθμίζει τὰ προκείμενα" 
 καὶ καθάπερ ἡ φωνὴ ἐκείνη ἡ λέγουσα Αὐξάνεσθε καὶ πληθύνεσθε καὶ πληρώσατε τὴν 
 γῆν ἐρρέθη μὲν ἅπαξ διὰ παντὸς δὲ τοῦ χρόνου γίνεται ἔργῳ ἐνδυναμοῦσα τὴν φύσιν 
 τὴν ἡμετέραν πρὸς παιδοποιΐαν, οὕτω καὶ ἡ φωνὴ αὕτη ἅπαξ λεχθεῖσα καθ᾽ ἑκάστην 
 τράπεζαν ἐν ταῖς ἐκκλησίαις ἐξ ἐκείνου μέχρι σήμερον καὶ μέχρι τῆς αὐτοῦ παρουσίας 
 τὴν θυσίαν ἀπηρτισμένην ἐργάζεται. 
 
 20 
 
 τὸ 
 en 
 
 30 
 
 35 
 
 40 
 
 45 
 
480 Appendix C 
 
 3 In coemet. appelat. 3 (ii. 4or D): de Sacerdot. iii. 4 (i, 383 A) ἕστηκε γὰρ 
 
 6 ἱερεὺς οὐ πῦρ καταφέρων ἀλλὰ τὸ Πνεῦμα τὸ ἅγιον καὶ τὴν ἱκετηρίαν ἐπὶ πολὺ 
 ποιεῖται οὐχ ἵνα τις λαμπὰς ἄνωθεν apebeioa καταναλώσῃ τὰ προκείμενα ἀλλ᾽ ἵνα 
 ἡ χάρις ἐπιπεσοῦσα κτλ.: cp. de 5. Pentecoste i. 4 (ii. 463 C) ἡ τοῦ Πνεύματος χάρις 
 5 παροῦσα καὶ πᾶσιν ἐφιπταμένη τὴν μυστικὴν ἐκείνην κατασκευάζει θυσίαν... οὐδὲν 
 ἀνθρώπινον τῶν γινομένων ἐν τῷ ἱερῷ τούτῳ βήματι. Possibly the following alludes 
 to the passage preceding the words of invocation: 7” tllud Vidi Dominum i. 2 
 (vi. 97 BD) δέον σε δεδοικότα καὶ τρέμοντα τὴν ἀγγελικὴν δοξολογίαν ἐκπέμπειν 
 ᾿φόβῳ τε τὴν ἐξομολόγησιν τῷ κτίστῃ ποιεῖσθαι καὶ διὰ ταύτης συγγνώμην τῶν 
 
 10 ἐπταισμένων αἰτεῖσθαι .. Ἐλέησόν Be ὁ Θεός λέγεις καὶ τοῦ ἐλέους ἀλλότριον τὸ 
 ἦθος ἐπιδείκνυσαι" Σῶσόν με βοᾷς καὶ ξένον τῆς σωτηρίας τὸ σχῆμα διατυποῖς. 
 Cp. Ρ. 53 above. 
 
 a Quod Christus sit Deus 9 (i. 571 A) οὗτος [6 σταυρὸς ἐν τῇ ἱερᾷ. τραπέζῃ, 
 οὗτος ἐν ταῖς τῶν ἱερέων χειροτονίαις, οὗτος πάλιν μετὰ τοῦ σώματος τοῦ Χριστοῦ 
 15 ἐπὶ τὸ μυστικὸν δεῖπνον διαλάμπει. 
 25 Int Cor. xli. 5 (x. 393 Β): hom. in Eustathium 5. (1. 607 ¢): de Sacerdot. vi. 4 
 {ἰ. 2593. ΔΑ): Ep: ᾿ 21. 15: 54. 27: 56. 1-6. 
 46 In 1 Cor. xli. 4 (x. 592 E). 
 “  τοξοῦ, XIKVANS (x. 325 E) ὃ δὲ λέγει, τοῦτό ἐστιν" ἂν εὐλογήσῃς τῇ τῶν 
 
 20 βαρβάρων φωνῇ, οὐκ εἰδὼς τί λέγεις οὐδὲ € ἑρμηνεῦσαι δυνάμενος οὐ δύναται ὑποφωνῆσαι 
 τὸ ἀμὴν ὃ λαϊκός" οὐ γὰρ ἀκούων τὸ εἶς TOYC AIMNAC τῶν ἀἰώνων ὅπερ ἐστὶ τέλος οὐ 
 λέγει τὸ ἀμήν. Cp. Ῥ. 58. 9 sqq. 
 
 28 In Gen. xxvii. 8 (iv. 268 A) ἂν τοῦτο διορθώσωμεν δυνησόμεθα μετὰ kaBapoy 
 συνειδότος καὶ τῇ ἱερᾷ ταύτῃ Kal φρικτῇ τραπέζῃ προσελθεῖν καὶ τὰ ῥήματα ἐκεῖνα 
 
 25 τὰ τῇ εὐχῇ συνεζευγμένα μετὰ TIAPPHCIAC φθέγξασθαι: ἴσασιν οἱ μεμυημένοι τὸ 
 λεγόμενον (sc. “Aes ἡμῖν τὰ ὀφειλήματα ἡμῶν κτλ). Cp. p. 59. 28 sq. 
 
 29 Perhaps the reconstruction here and at the communion is overbold: there 
 is little in Chrysostom to indicate the connexion of the points he mentions. 
 The materials are: im Eph. iii. 5 (xi. 23 D) ἐκφερομένης τῆς θυσίας καὶ τοῦ Χριστοῦ 
 
 30 τεθυμένου καὶ τοῦ προβάτου τοῦ δεσποτικοῦ, ὅταν ἀκούσῃς Δεηθῶμεν πάντες κοινῇ, 
 ὕταν ἴδῃς ἀνελκόμενα τὰ ἀμφίθυρα, τότε νόμισον διαστέλλεσθαι τὸν οὐρανὸν ἄνωθεν 
 καὶ κατιέναι τοὺς ἀγγέλους: in τ Cor. xli. 4 (xX. 392 Ε, following n. 26 above) 
 6 παρεστὼς τῷ θυσιαστηρίῳ τῶν φρικτῶν μυστηρίων τελουμένων βοᾷ Ὑπὲρ πάντων 
 κτλ. (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 1 Cor. xxiv. 2 (x. 213 c) διὰ τί δὲ 
 προσέθηκεν Ὃν κλῶμεν ; ; τοῦτο γὰρ ἐπὶ μὲν τῆς εὐχαριστίας ἔστιν ἰδεῖν γινόμενον" ἐπὶ 
 δὲ τοῦ σταυροῦ οὐκέτι ἀλλὰ τοὐναντίον τούτῳ: ᾿Οστοῦν γὰρ αὐτοῦ φησιν οὐ συντριβή- 
 σεται" ἀλλὰ ὅπερ οὐκ ἔπαθεν ἐ ἐπὶ τοῦ σταυροῦ τοῦτο πάσχει ἐπὶ τῆς προσφορᾶς διὰ σὲ 
 καὶ ἀνέχεται διακλώμενος ἵ ἵνα πάντας ἐμπλήσῃ. In the first passage, the details are 
 
 40 evidently not in their order of occurrence, since the withdrawal of the curtain 
 must precede the bringing forth of the sacrament; while the fraction and the 
 elevation would be regarded as closely connected with and part of the 
 communion, The two exclamations of the deacon seem to correspond to 
 those of the litany in 4. const. p. 23. 14, 28, which probably accompanied 
 
 45 the fraction: cp. p. 62. 8 sqq.: 97. 8 sqq.: 138. 20 564. 
 
 δ ΘΕΊΗ 29; cp. in τ Cor, xxxvi. 6 (x. 340 ΕἸ καὶ ov τοίνυν καὶ πρὸ τοῦ καιροῦ 
 τοῦ φρικώδους ἐκείνου διανάστηθι καὶ πρὶν ἰδεῖν τὰ παραπετάσματα ἀναστελλόμενα 
 καὶ τὸν χορὸν τῶν ἀγγέλων προβαίνοντα πρὸς αὐτὸν ἀνάβαινε τὸν οὐρανόν" ἀλλ᾽ 
 ἀγνοεῖ ταῦτα ὃ ἀμύητος. 
 
 50) 51: γι Matt. vii. 6 (vii. 114 A) kal παρ᾽ ἡμῶν αἰτεῖ [ὁ Χριστὸς] πιεῖν οὐχ ὕδωρ ἀλλ᾽ 
 ἁγιωσύνην" τὰ γὰρ ἅγια τοῖς ἁγίοις δίδωσιν. Cp. p. 62. 2. 
 
 32 In Ps. cxliv. τίν. 4668) μετὰ ἀκριβείας. τούτῳ μάλιστα προσέχειν ἄξιον τῷ ψαλμῷ'" 
 οὗτος γάρ ἐστιν ὃ τὰ ῥήματα ἔχων ταῦτα ἅπερ οἱ μεμυημένοι συνεχῶς ὑποψάλλουσι 
 λέγοντες Οἱ ὀφθαλμοὶ κτλ. Probably the psalm responded to would be that 
 
 55 from which the response is taken. Perhaps the psalm followed the communion 
 and was part of the thanksgiving, not a κοινωνικόν, Cp. use of Ps. xxxiv 
 
 Pp. 25. 14: 63. 36: 466. 32. 
 
The Syrian Liturgy of Centt. v—viit 481 
 
 83 In Matt. \xxxii al. Ixxxiii. 6 (vii. 789 Cc) καὶ γὰρ ἀναγκαῖον καὶ πρὸς ὑμᾶς 
 [τοὺς διακονουμένους) διαλεχθῆναι ὥστε μετὰ πολλῆς τῆς σπουδῆς διανέμειν ταῦτα 
 τὰ δῶρα" οὐ μικρὰ κόλασις ὑμῖν ἐστιν εἰ συνειδότες τινὶ πονηρίαν συγχωρήσητε 
 μετασχεῖν ταύτης τῆς τραπέζης: im Matt. 1 al. li. 2 (vii. 516 ΕἸ τὸ σῶμα αὐτοῦ 
 πρόκειται νῦν ἡμῖν, οὐ τὸ ἱμάτιον μόνον ἀλλὰ καὶ τὸ σῶμα, οὐχ ὥστε ἅψασθαι μόνον 
 ἀλλ᾽ ὥστε καὶ φαγεῖν καὶ ἐμφορηθῆναι. προσερχώμεθα τοίνυν μετὰ πίστεως. Cp. 
 introductory passage. 
 
 34 De bapt. Christi 4 (il. 374 € 56ᾳ. ) βούλεσθε εἴπω πόθεν 6 θόρυβος καὶ ἡ κραυγὴ 
 γίνεται ; ; ὅτι οὐ διαπαντὸς ὑμῖν τὰς θύρας ἀποκλείομεν ἀλλὰ συγχωροῦμεν πρὸ τῆς 
 ἐσχάτης εὐχαριστίας ἀποπηδᾷν καὶ ἀναχωρεῖν οἴκαδε... - βούλεσθε εἴπω τίνος ἔργον 
 ποιοῦσιν οἱ πρὸ τῆς συμπληρώσεως ἀναχωροῦντες καὶ τὰς εὐχαριστηρίους ᾧδὰς οὐκ 
 ἐπιφέροντες τῷ τέλει τῆς τραπέζης ; ἼΩΝ . ἐκεῖνος [ὁ Ἰούδας] μὲν “μετὰ Ἰουδαίων, οὗτοι 
 δὲ [οἱ συμμαθηταὶ] μετὰ τοῦ δεσπότου ὑμνήσαντες ἐξῆλθον" ὁρᾷς ὅτι ἡ ἐσχάτη μετὰ 
 τὴν θυσίαν εὐχὴ κατ᾽ ἐκεῖνον γίνεται τὸν τύπον ; 
 
 85 Adv. Jud. iii. 6 (i. 614 Cc) καὶ τῆς ouvédou ταύτης ἀπολύων ὑμᾶς [6 διάκονος} 
 τοῦτο ὑμῖν ἐπεύχεται λέγων Πορεύεσθε ἐν εἰρήνῃ. P. 67. 19: cp. 27. 14. 
 
 JNJ ele) Nol BB, 
 
 Mae SV RIAN ἘΠ ΝΟΥ FROM’ THE FIFITH?-FO 
 ELE EVGE DH CENTURY 
 
 H ΣΥΝΑΞΙΣ: 
 
 «MASS OF THE CATECHUMENS) 
 
 {THE ENTRANCE) 
 “Arioc ὁ Θεὸς καὶ Πατήρ 
 o 3 ᾿ ε εν τι a δ Η q ‘ 41 es ἴον 
 ἅγιος ἰοχγρὸς ὁ υἱὸς τοῦ Θεοῦ σαρκωθεὶς καὶ σταυρωθεὶς σαρκὶ δι᾿ ἡμᾶς 
 ἅγιος ἀθάνάτοο τὸ Πνεῦμα τὸ ἅγιον 
 6 εἷς Κύριος σαβαὼθ ἔλέηοον ἡμᾶς *. 
 
 (THE LECTIONS) 
 
 ‘O ᾿Απόστολος 5, 
 Τὸ Εὐαγγέλιον ἡ. 
 
 . . . . . . . . . ° 
 
 (MASS OF THE FAITHFUL) 
 
 (THE CREED) 
 "Ev πάσῃ συνάξει τὸ Σύμβολον λέγεται ὅ. 
 
 (THE KISS OF PEACE) 
 ᾿Ασπαζόμεθα ἀλλήλους °, 
 Ea 
 
 on 
 
 15 
 
 20 
 
 30 
 
 35 
 
482 Appendix D 
 
 {THE DIPTYCHS) 
 
 Ta ἱερὰ Δίπτυχα. 
 
 (THE OFFERTORY> 
 
 A oS 
 
 Ta δῶρα προτιθέασι ἐν τῷ ἁγίῳ θυσιαστηρίῳ οἱ διάκονοι 
 
 Cj 
 
 5 { ANAPHORA) 
 ὋὉ διάκονος προσφωνεῖ 
 Στῶμεν κἀλώο, οτῶμεν μετὰ φόβου, πρόοχωμεν TH aria ἀνάφορᾷ 
 ὃ διάκονος πρὸς τὰ δεξιὰ μέρη τοῦ θυσιαστηρίου μετὰ τῆς μυστικῆς ῥιπίδος 
 παρίσταται 
 ε ~ 4 -.ε , e , - 9 
 10 of παῖδες ἔμπροσθεν τοῦ ἁγίου ἱερατείου ἵστανται . 
 
 (THE THANKSGIVING) 
 Διαμαρτύρεται ἡμῖν ὃ ἱερεὺς λέγων 
 Ἄνω TAC KAPAIAC 
 πρὸς ταῦτα ἡμεῖς ἀποκρινόμεθα 
 15 Ἔχομεν πρός τὸν Κύριον 7° 
 4 προσαγωγὴ τῆς ἀναφορᾶς "Ὁ 
 ἀγγέλων λειτουργούντων, ἑξάπτερύγων τὴν μυστικὴν τράπεζαν καλυπτόντων, 
 20 τῶν χερογβὶμ παρισταμένων καὶ τὸν τρισάγιον YMNON λὰμπρᾷ τῇ φωνῇ κεκρὰ- 
 γότων, τῶν οεράφὶμ μετ᾽ εὐλαβείας κεκυφέτων 
 ἣ τοῦ τρισαγίου δοξολογία 
 “Arioc ἅγιος ἅγιοο Κύριοο οἀβδώθ 1} 
 πλήρης ὁ OYpANdC καὶ ἡ γῆ τῆς δόξης coy™ 
 25 μετὰ τὸ εἰπεῖν τὸν λαὸν τὸν τρισάγιον ὕμνον ὃ ἱερεὺς ὥσπερ ἑρμηνεύων τὸν 
 ὕμνον φησίν 
 “Arioc εἶ ΒδΔοιλεῦ τῶν δίώνων κἀὶ πάθης ἁγιωσύνης KYPIOC Kal AOTHP* AoC 
 Kal ὃ μονογενήο COY Yi0c δι᾿ OY τὰ TANTA ETTOIHCAC’ ἅγιον κἀὶ τὸ πνεῦμά COY τὸ 
 πάνάγιον τὸ ἐρεγνῶν τὰ TIANTA καὶ τὰ Βάθη οοὺ τοῦ Θεοῦ 15 
 ον. : - : : : 3 : : 5 ο : : : 
 Καὶ τοῦ παραδείσου κατὰ τὴν τοῦ Θεοῦ δικαιοκρισίαν γεγονότα ἐξόριστον καὶ 
 θανάτῳ κατάκριτον καὶ φθορᾷ ὑποχείριον oY πὰρεῖδλεν ὁ ογμπαθὴς TOY οἰκείου 
 πλάομάτοο τὴν ἀσθένειαν ὁ τὸ εἶναι δοὺς καὶ τὸ εὖ εἶναι YAPICAMENOC ἀλλ᾽ 
 ξοπλάγχνίοθη ἐπ᾽ αὐτῷ πεοόντι πολλοῖς πρότερον πλιλάγζωγήοδλο καὶ πρὸς 
 35 ἐπιστροφὴν καλέσας, στόνῳ καὶ τρόμῳ, ὕδατος κατακλυσμῷ, καὶ παντὸς τοῦ 
 γένους μικροῦ δεῖν πανωλεθρίᾳ, συγχύσει καὶ διαιρέσει τῶν γλωσσῶν, ἀγγέλων 
 ἐπιστασίᾳ, πόλεων ἐμπρησμῷ, τυπικαῖς θεοφανείαις, πολέμοις νίκαις ἥτταις 
 σημείοις καὶ τέρασι, ποικίλαις δυνάμεσι, NOM@ προφήτδιο..... ἔδει δὲ τὸν 
 
The Syrian Liturgy of Centt. v—viit 483 
 
 λυτροῖσθαι μέλλοιτα ANAMAPTHTON εἶναι... εὐδοκίᾳ γὰρ τοῦ Θεοῦ Kal Πατρὸς 
 
 ὁ μονογενής υἱός... KATepyeTal ... καὶ ὁ Λόγος σάρξ ἀτρέπτως ἐγένετο ἐκ 
 
 TIneymatoc ἁγίου kai Mapiac τῆς ἁγίας ἀειπάρθένου καὶ θεοτόκου *—ina δι᾿ 
 Y ploy ny. 
 
 5 
 
 ~ “ ‘ ᾽ > ' 
 ἑαυτοῦ καὶ ἐν ἑαυτῷ ANakawvion μὲν τὸ κατ᾽ EIKONA Kal καθ᾽ ὁμοίωσιν ᾿ὅ--- ὁ κύριος 
 
 « a > - ‘ αὖὸἋἌ 9. a > a 2 A , A ‘ ε ’ 2 ε ‘ 
 ἡμῶν ᾿Ἰηοοῦο Xpictoc ὁ ἐκ TOY OYPANOY καταβάς" μέλλων γὰρ TON ἑκούσιον ὑπὲρ ! 
 
 ε “Ὁ , , 5 “Ὁ 4 > a ε ‘ ' , \ 
 ἡμῶν KATAACXYECHAI θάνατον EN TH νυκτὶ ἐν H EAYTON πὰρελίλου διαθήκην καινὴν 
 διέθετο τοῖς ἁγίοιο αὐτοῦ μάθητάϊο KAI ἀποοτόλοιο καὶ δι᾿ αὐτῶν πᾶσι τοῖς εἰς 
 id , a3 “ε , , “- ene we) , \ \ ‘ 
 αὐτὸν TLOTEVOVOLY εν τῷ UTEPOW TOLVUY τὴς aytas Και ἐνδόξου Σιὼν Το παλαιὶ Vv 
 La A ~ ΄ > =) A Ν , A ‘ , 
 πάσχα μετὰ τῶν μαθητῶν αὐτοῦ φαγὼν Kat πληρώσας τὴν παλαιὰν διαθήκην... 
 , Pd > , > ΄“΄ , , , - “Ὁ ᾿ ᾿ > ‘ n 
 KAACAC APTON emreAlAOY αὕτοις λέγων Λάβετε φάγετε᾽ τοῦτό MOY ECTI TO CMa 
 TO ὑπὲρ ὑμῶν κλώμενον EIC APECIN AMAPTION’ ὁμοίως Kal AABN καὶ TO TOTH- 
 PION εξ οἴνου καὶ YAATOC μετ΄ δῶκεν αὐτοῖς λέγων Πίετε ἐξ αὐτοῦ ANTEC’ τοῦτό 
 MOY ECTI τὸ AIMA τὸ THC KAINHC διάθήκης τὸ ὑπὲρ ὑμῶν EKYYNOMENON εἰς ἄφεοιν 
 ἁμαρτιῶν τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ANAMNHCIN’ OCAKIC γὰρ ἂν ἐοθίητε TON 
 ἄρτον τοῦτον Kai τὸ ποτήριον τοῦτο πίνητε τὸν BANATON τοῦ υἱοῦ τοῦ ἀνθρώπου 
 κἀτἀγγέλλετε κἀὶ τὴν ANACTACIN AyTOY ὁμολογεῖτε ἕως ἂν ἔλθῃ TY. 
 
 {THE INVOCATION ) 
 
 «νον Τὰ πάθη «.. TON θάνατον . . . τὸν CTAYPON TON CWTHPION, THN TAOHN, 
 THN ANACTACIN, THN εἰς οὐράνογο ANOAON... 17 
 αὶ ene id 
 φησὶν ὃ tepev 
 ina ἐπιφοιτῆοαν, Πνεῦμὰ τὸ ἽΑγιον---ἐφ᾽ ἡμᾶο {καὶ ἐπὶ τὰ TPOKEIMENA )- τὸ 
 κύριον τὸ ζωοποιὸν . . . ὁμοούοιόν τε καὶ ογνάϊλιον---τῷ Πατρὶ καὶ TO Υἱῷ 
 ὁμοούσιον CyMBACIAEYON—EN εἴδει πυρίνων γλωοοῶν ἐπὶ Toye ἁγίογο αὐτοῦ 
 μαθητὰς ἐκκεχυμένον---ἔν τῷ ὑπερώῳ τῆς ἁγίδο καὶ ἐνδόξου Σιὼν---ἁγιάθῃ καὶ 
 TIOIHCH TON μὲν ἄρτον τοῦτον οὧμὰ ἅγιον Χριοτοῦ καὶ τὸ ποτήριον τοῦτο ἀἷμὰ 
 , tal 18 o , “Ὁ , 5 , , 32 3, 
 τίμιον Χριοτοῦ “—Cina) γένηται τοῖο πίστει ἀξίως METAAAMBANOYCIN εἰς ἄφεοιν 
 AMAPTIMN καὶ EIC ζωὴν ἀἰώνιον καὶ εἶο φυλακτήριον ψγχῆς τε Kal οώμδτοο “5, 
 
 {THE INTERCESSION ) 
 
 τῆς ἁγίδο Kai ἐνδόξου Σιὼν---τῆς μητρὸς τῶν ἀνὰ NACAN THN οἰκουμένην 
 ἐκκληοιῶν---τῆς ἁγίας τοῦ Θεοῦ καθολικῆς καὶ ATOCTOAIKHC EKKAHCIAC—ET τὴν 
 HETPAN THES πιοπεῦ εὐτηρι μένη 4 js, eo 
 μόνος ἐν ἀνθρώποις PANEIC ANAMAPTHTOC 7! : : ὃ ; : 
 
 {THE LORD'S PRAYER) 
 Ἡ Προσευχή 2. 
 
 (THE ELEVATION > 
 Ὅ ε J ‘ A ε ι Or A rt] , 3 , 4 > , 9. - 4 
 ἱερεὺς μετὰ τὸ ἁγιασθῆναι τὴν θυσίαν ἐκείνην τὴν ἀναίμακτον ἀνυψοῖ τὸν 
 ἄρτον τῆς ζωῆς καὶ πᾶσιν αὐτὸν ὑποδεικνύει 
 εἶτα ἐκφωνεῖ 6 διάκονος καὶ λέγει 
 
 TTpdcyamen 73 
 
 112 
 
 20 
 
 to 
 on 
 
 30 
 
 ios) 
 
 40 
 
Ιο 
 
 20 
 
 25 
 
 30 
 
 35 
 
 40 
 
 45 
 
 484 Appendix D 
 
 ὃ ἱερεὺς τὰς χεῖρας eis οὐρανὸν ἀνατείνων μετὰ λαμπρᾶς φησὶ τῆς φωνῆς 
 Τὰ Aria τοῖς ἁγίοιο 7 
 ὃ λαός 
 Eic ἅγιος, εἷς κύριος *Incoye Χριοτὸς εἰς δόξαν Θεοῦ Tlatpoc 
 σὺν ἁγίῳ Πνεύματι ᾧ ἡ δόξα 5 
 
 Κλᾶταν ὃ ἄρτος ** 
 
 {THE COMMUNION > 
 ὋὉ ἱερεὺς παρέχει τὴν ἁγίαν κοινωνίαν τοῖς κληρικοῖς 
 μετὰ τοὺς κληρικοὺς τοῖς παισί 
 ὃ λαὸς προσέρχεται καὶ σταυροειδῶς τὰς παλάμας τυπώσας τὸ σῶμα ὕπο- 
 δέχεται καὶ ἐπιθεὶς ὀφθαλμοὺς καὶ χείλη καὶ μέτωπα τοῦ θείου ἄνθρακος 
 μεταλαμβάνει 
 
 ὃ διάκονος κατέχει τὸ ἅγιον ποτήριον καὶ ἐπιδίδωσι "ἴ. 
 
 . . . . . . . . . . 
 
 Igni traduntur quaecunque remanere contigerit inconsumpta*® 
 
 The authors used are chiefly Hesychius the Presbyter (+c. 438, Migne P. 6. 
 xciii. 787 sqq.), Cyril of Scythopolis (c. 555, Euthymut vita in Cotelerius Eccl. 
 
 graec. mon, Paris 1681-6, ii. 200 sqq., Sabae vita ib. 111. 220 sqq.), S. Anastasius 
 
 Sinaita (either the patriarch of Antioch who died 598 or his successor 599-610, 
 de sacra Synaxi in Migne P. G. 1xxxix. 825 sqq.), 5. John of Damascus (c. 685- 
 765, Opera ed. Lequien, Paris1712. Neither the de corpore et sanguine Christi nor 
 the de Azymis is authentic: one MS. attributes the former to Peter Mansour 
 probably a relative of 5. John, and it is certainly Syrian : see i. 652 sqq., 647) 
 and John Moschus (+ 620, Pratum spirituale in Migne P. G. 1xxxvii. 2851 sqq.). 
 
 1 Σύναξις, Cyr. Scythop. S. Euthym. 78, S. Saba 61: 5. Anast. de 5. Synaxi 
 829 ς &c.: Jo. Mosch. P..S. 196. For the form of the church see Cyr. Scythop. 
 SS Saba 17 εὗρε σπήλαιον μέγα τε καὶ θαυμάσιον, ἐκκλησίας Θεοῦ ἐκτύπωμα ἔχον" 
 κατὰ γὰρ τὸ ἀνατολικὸν μέρος κόγχη ἐστὶ θεόκτιστος καὶ κατὰ τὸ βόρειον μέρος οἶκον 
 εὗρε μέγαν διακονικοῦ τάξιν ἔχοντα, ἐκ δὲ τοῦ νότου εἴσοδον πλατεῖαν καὶ τὴν 
 φωταυγίαν ἱκανῶς εἰσδεχομένην ἐκ τῆς ἡλιακῆς ἀκτῖνος. For διακονικόν see 
 Jo. Moschus P. .5. 25 in ἢ. 8 below: the ambo Cyr. Scythop. S. Saba 56: the 
 sanctuary (θυσιαστήριονν inn. 9: the consecrated altar (θυσιαστήριον ἡγιασμένον) 
 ib. 16 (τράπεζα 5. Jo. Dam. de Imag. iii. 35 [i. 361 A], ἡ ζωηφόρος τράπεζα 2b. 
 i. 16 []. 314 A]): the gold or silver dove hanging above it, Labbé-Coss. Concil. 
 v. 1129 A, ed. 1738 (petition of the Antiochenes at the council sub Menna, 536): 
 the candelabra (λυχνίαι) 5. Jo. Dam. de Imag. iii. 35 (i. 361 A): the censers 
 (θυμιατοί) 1b. (τὸ εὐῶδες θυμίαμα τ. i [i. 321 C]): the sacred vessels (δίσκοι, 
 ποτήρια) 1b. iii. 35. The people washed their hands before communicating, 
 i.e. probably in the atrium before entering (5. Anast. de Syn. 832 Β ὅταν 
 ἁρπαγὰς καὶ πονηρίας καὶ πλήθη ἁμορτημάτων ἐν ἑαυτοῖς ἔχοντες ὕδατι μικρῷ τὰς 
 χεῖρας ἀπονιπτόμενοι οὕτω τὸ ἅγιον ἐκεῖνο σῶμα καὶ τὸ θεῖον αἷμα κτλ) and kissed 
 the crosses and the ikons on entering (7b. c οὐ γὰρ τὸ εἰσέρχεσθαι ἐν τῇ τοῦ Θεοῦ 
 ἐκκλησίᾳ καὶ τὰς θείας peppwoels τῶν ἁγίων εἰκόνων Kal τοὺς τιμίους σταυροὺς 
 ἀσπάζεσθαι τοῦτο ἀρεστὸν οὐδὲ τῷ ὕδατι ἐκπλῦναι τὰς χεῖρας τοῦτο κάθαρσις). 
 
 1.5 Jo. Damasce. de Trisagio 26 (i. 495 D), where he exhorts his correspondent 
 to persuade the objector nadougbas μὲν τῆς τοιαύτης ἐνστάσεως σὺν Huiv δὲ τοῖς 
 θεολήπτοις πατράσι κατ᾽ ἴχνος ἀκολουθοῦντα “ΑὙιος λέγειν 6 Θεός KTA: but possibly 
 
The Syrian Liturgy of Centt. v-viti 485 
 
 he is not referring to an expanded Trisagion actually in use at Jerusalem, but 
 only summing up in this form the result of the preceding argument and 
 the intention with which the hymn ought to be used. Contrast p. 155. 11, 
 218. 2. 
 
 3 Cyr. Scythop. S. Saba 75 κατεπείγων αὐτὸν τό τε ψαλτήριον διδάξαι HE καὶ τὸν 
 ἀπόστολον. Readers are mentioned in S. Euthym. 5 6 τῶν ἀναγνωστῶν βαθμός. 
 
 15. Anast. de Syn. 829 A τὸ θεῖον εὐαγγέλιον, μείζονα περικοπὴν εἰ εἴπῃς, 
 ἀγανακτοῦμεν. For ἡ τῶν εὐαγγελίων παναγία βίβλος and the honour shown it 
 see S. Jo. Dam. de Imagi. i. 16 (i. 313 Ε). 
 
 ° Theod. Lect. 1. E. il. 48 Πέτρον φησὶ τὸν κναφέα ἐπινοῆσαι... ἐν πάσῃ 
 συνάξει τὸ σύμβολον λέγεσθαι. Peter the Fuller was patriarch of Antioch 476-88. 
 
 δ S. Anast. de Syn. 840 A οὐχ ὁρᾶς ott διὰ τοῦτο ἀσπαζόμεθα ἀλλήλους κατ᾽ 
 ἐκείνην τὴν ὥραν τὴν φοβερὰν ἵνα πάντα σύνδεσμον ἀδικίας καὶ σκληροκαρδίας 
 Palavres ¢ ἐν καθαρᾷ καρδίᾳ τῷ δεσπότῃ προσέλθωμεν: ᾿ 
 
 a: Maximus Schol. in Dion. Ar. H. E. tii. 2 ἐπὶ δὲ τοῦ πατρὸς τούτου μετὰ TOV 
 ἀσπασμὸν τὰ δίπτυχα ἐλέγετο ὥσπερ καὶ ἐν ἀνατολῇ. In Cyr. Scythop. .5. Saba 61 
 5. Saba is sent on a mission from Jerusalem to Caesarea and Scythopolis to 
 secure the entry of the names of the four councils on the diptychs : cp. 7b. 85 
 for the removal and the restoration of the name of Ephraim of Antioch. 
 
 8 Joan. Moschus Pratum spirituale 196 (Migne P. G, 1xxxvii. 3081 A)—of some 
 children playing at the mass—xal ἔρχονται εἰς μίαν πέτραν. ὁμαλήν" καὶ γὰρ ἔπαιζον" 
 καὶ ἐπὶ τῇ πέτρᾳ ὡς ἐν τάξει θυσιαστηρίου διεθήκασι τοὺς ἄρτους καὶ ἐν καυκίῳ 
 ὀστρακίνῳ οἶνον καὶ παρίστανται 6 μὲν ws πρεσβύτερος οἱ δὲ ὡς διάκονοι ἔνθεν καὶ 
 ἔνθεν καὶ ὃ μὲν τὴν προσκομιδὴν ἔλεγεν οἱ δὲ τοῖς φακιολίοις ἐρρίπιζον τ ὡς οὖν 
 πάντα πεποιήκασιν! κατὰ τὴν ἐκκλησιαστικὴν συνήθειαν πρὶν ἢ τοὺς ἄρτους μελίσωσιν 
 πῦρ ἐκ τοῦ οὐρανοῦ κατελήλυθεν καὶ τὰ προσκομισθέντα πάντα κατέφαγεν καὶ τὴν 
 πέτραν κατέκαυσεν ἅπασαν : 1b. 25 (2869 ὩΣ, ἣν TLS ἀδελφὸς ἐν τῷ κοινοβίῳ τοῦ 
 Χουζιβᾶ ὃς ἣν μαθὼν τὴν Teneo τῆς ἁγίας ἀναφορᾶς" ἐν μιᾷ οὖν ἐπέμφθη 
 ἐνέγκαι εὐλογίας καὶ ἐρχόμενος ἐν τῷ μοναστηρίῳ εἶπεν τὴν προσκομιδὴν ὡς ἐν τάξει τῆς 
 στιχολογίας" καὶ τὰς αὐτὰς εὐλογίας προέθηκαν ἐ ἐν τῷ δίσκῳ ἐν τῷ ἁγίῳ θυσιαστηρίῳ οἱ 
 διάκονοι" καὶ ἐν τῷ προσκομίζειν τὸν ἀββᾶν τὸν Ἰωάννην | τὸν τότε πρεσβύτερον 6 ὄντα τὸ 
 ἐπίκλην Χοζεβίτην ὃ ὃς καὶ ὕστερον. γέγονεν Καισαρείας τῆς κατὰ Παλαιστίνην ἐπίσκοπος 
 οὐκ ἐθεάσατο κατὰ τὸ ἔθος τὴν ἐπιφοίτησιν τοῦ ἁγίου Πνεύματος καὶ λυπηθεὶς μήτι 
 ἄρα αὐτὸς ἥμαρτεν. καὶ διὰ τοῦτο ᾿ἀπέστη τὸ Πνεῦμα τὸ ἅγιον εἰσῆλθεν ἐν τῷ διακονικῷ 
 κλαίων καὶ ῥίπτων ἑαυτὸν ἐπὶ πρόσωπον καὶ φαίνεται αὐτῷ ὁ “ἄγγελος. Κυρίου λέγων ὅτι 
 ξλότου ἐν τῇ ὁδῷ ἐπικομιζόμενος τὰς εὐλογίας ὁ ἀδελφὸς ἔλεγεν τὴν ἁγίαν ἀναφορὰν 
 ἡγιάσθησαν καὶ τετελειωμέναι εἰσίν. 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 ΕἸ 
 κεῖται... ἐν TH τραπέζῃ TH μυστικῇ ὕλη ὁ ἄρτος καὶ τὸ ἐξ οἴνου καὶ ὕδατος κρᾶμα: 
 for leavened bread as against ἄζυμα, de Azymis (i. 647 544. yy, 
 
 9S. Anast. de Syn. 836 D ἀκούσατε τί 6 διάκονος ὑμῖν προσφωνεῖ λέγων 
 Στῶμεν κτλ. Cp. 833 8. Ὁ. and p. 49.17. Cyr. Scythop. S. Euthym. 78 μιᾶς τῶν 
 σαββάτων ὁ μὲν [Εὐθύμιος] ἐλειτούργει Θεῷ καὶ τὴν ἀναίμακτον αὐτῷ προσῆγε θυσίαν, 
 Δομετιανὸς δὲ πρὸς τὰ δεξιὰ μέρη μετὰ τῆς μυστικῆς ἐκείνης ῥιπίδος παρίστατο" 
 τελεῖσθαι δὲ ἤδη μελλούσης τῆς τοῦ τρισαγίου δοξολογίας Τερέβων τε 6 ΞΣαρακηνὸς καὶ 
 ὁ Χρυσίππου ἀδελφὸς Ταβριήλιος 6 μὲν πλησίον ὁ δὲ τοῦ θυσιαστηρίου ἔνδον ἑστὼς... 
 ὁρῶσι πῦρ Ex τοῦ αἰφνιδίου καθάπερ ἐπὶ τινὸς διακεχυμένον GOovns ἄνωθεν κατιὸν καὶ 
 αὐτόν τε τὸν μέγαν Εὐθύμιον σὺν αὐτῷ δὲ καὶ Δομετιανὸν ἔνδον περιλαβὸν καὶ οὕτω 
 περὶ αὐτοὺς διαμεῖναν ἀπ᾿ ἀρχῆς τοῦ τρισαγίου ἄχρι καὶ συμπληρώσεως τῆς ἱερᾶς 
 λειτουργίας. Cp.n.8 and p.14.3. Jo. Mosch. P. S.196 (3081 ΑἹ ἡ συνήθεια ἐν τῇ 
 ἐκκλησίᾳ παρέδραμεν ὥστε τοὺς παῖδας ἔμπροσθεν Tov ἁγίου ἱερατείου ἵστασθαι 
 ἐν ταῖς ἁγίαις συνάξεσι. P. 13. 16. 
 
 10S. Anast. de Syn. 837, A. Cyr. Scyth. S. Euthym. 80 τὴν πρώτην εὐθὺς 
 προσάγων τήνδε τὴν θυσίαν ὁ ὁ ἱερεὺς οἷον εὶ τὸ πλῆθος προασφαλίζεται ἔἼΑνω σχῶμεν τὰς 
 καρδίας αὐτοῖς ἐπιφωνῶν καὶ τὴν παρ᾽ ἐκείνων λαβὼν ὑπόσχεσιν οὕτω τὴν προσαγωγὴν 
 θαρρεῖ τῆς ἀναφορᾶς. 5. Anast. p. 837A gives also the form “Avw σχῶμεν τὸν 
 
 HS 
 
 20 
 
 : 40 
 
 50 
 
I 
 
 to 
 
 Ww 
 
 4 
 
 σι 
 
 cm 
 
 Ό 
 
 ° 
 
 σι 
 
 486 Appendix D 
 
 νοῦν καὶ Tas καρδίας. P.50. Cp. ἡ προσκομιδή, ἡ Tpook. τῆς ἁγίας ἀναφορᾶς in n. 8. 
 The anaphora was still said aloud in some places: Jo. Mosch. P. .5. 196 (3081 B) 
 ἐπειδὴ δὲ ἔν τισι τύποις ἐκῴων εἴν μεγάλως εἰώθασιν οἱ πρεσβύτεροι. εὑρέθησαν τὰ 
 παιδία τὴν εὐχὴν τῆς ἁγίας ἀναφορᾶς ἐκμανθάνοντα ἐκ τοῦ συνεχῶς αὐτὴν ἐκῴων εἴσθαι. 
 
 Se sera de Syn. 841 B. Cyr. Scyth. Θ᾽ Euthym. 78, aboven.g. 5. Jo. 
 Dame. O! 3 (1, 157 E) TON ἐξάπτερύγων cepadim KAl τῶν TTOAYOMMAT@N 
 XepoyBim (p. mn 3 above). 
 
 2S. Jo. Dam. de Trisagio 2 (i. 482 C). 
 
 13 70. 27 (i. 406 Β). P. 51. 6 sqq. above. 
 
 “4 Id. F. O. iii. (i. 203 sq. slightly rearranged) where the liturgy is not 
 mentioned, but the passage is evidently modelled on 55. James and Af. Const. : 
 see pp. 19, 51. Cp. ἐμ Ficum arefact. 1 (ii. 804 DE), in Sab, sanct. 11 (il. 819 E), 
 de Transfig. 4 (11. 794 A). 
 
 15. 164. BA Θὲ τν. 4 Gs 2551C). Ἐς: τ roisds 
 
 16 70. iv. 13 (i. 268 α Β): cp. de corpore et sanguine Christi 5 (i. ὅ59 C). 
 P. 51: 17-52: 22. 
 
 17 Td. de Imagin. i. 8 (1. 311 A). P. 52. 30 566. 
 
 18 | Id.] de corp. et sang. Christi 4 (i. 659 A): F. O. 1. 8 (i, 137 B): 1 Sab. sanct. 4 (il. 
 817), frag. in S. Luc. (i. 576) : Ἧς Ὁ ἰνὸ τϑ (is 268 A). S. Anast. de Syn. 837 B 
 τῷ θυσιαστηρίῳ παριστάμενος παρακαλεῖ καὶ ἐπισπεύδει ἄνωθεν τὴν χάριν τοῦ ἁγίου 
 Πνεύματό- σοι ἐπιφοιτῆσαι, which justifies the ἐφ᾽ ἡμᾶς (cp. p. 54.2). P. 53: 34.564. 
 Cp. in Sab. sanct. 35 (ii. 831 B) σάρκα Θεοῦ ἐκ σίτου καὶ αἷμα Θεοῦ ἐὲ οἴνου ἀληθῶς 
 τῇ ἐπικλήσει καὶ ἀρρήτως μεταποιούμενον : i. 656 AB: 5. Anast. de Syn. 840 Β. 
 
 ΤΕΥ Jo: Dame Oni, 15 (1- 571). ἘΠ Ἐπ τὴ: 
 
 20 Jb, 268 a: in Dormit. ii. 4 (ii. 871 E): de Imagin. iii. 41 (i. 361 Ε): de 
 Transfig. 6 (ii. 795 €: cp. i. 340E, 361 E). P. 54. 17, 27. 
 
 21 Td. in Sab. sanct. 20 (ii. 822). P. 57. 30. 
 
 2 S. Anast. de Syn. 837 TO μὴ μόνον ψεύδεσθαι τῷ Χριστῷ κατ᾽ ἐκείνην τὴν 
 φοβερὰν ὥραν τῆς θείας συνάξεως ἀλλὰ καὶ τοῖς ἑαυτῶν ἀδελφοῖς μνησικακεῖν καίπερ 
 λέγοντα ἐν τῇ προσευχῇ Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν κτλ. 
 
 EO ΒΑ. ΘΙ: 86: 
 
 *t Cyr. Scythop. .5. Euthym. 81 ἧς καὶ συντελεσθείσης [sc. τῆς ἀναφορᾶς) τὰς 
 χεῖρας ἐκεῖνος πάλιν εἰς οὐρανὸν ἀνατείνων καὶ ὥσπερ αὐτοῖς ὑποδεικνὺς τὸ οἰκονομηθὲν 
 τῆς σωτηρίας χάριν τῆς ἡμετέρας μυστήριον μετὰ λαμπρᾶς οὕτω φησὶ τῆς φωνῆς Τὰ 
 ἅγια τοῖς ἁγίοις. Cp. 5. Anast. τ. 8. π.. 23: S. Jo. Dam. e. ad Zach. (i. 6568), 
 de corpore et sanguine Christi 5 (1. 659 A). P. 62. 2. 
 
 SSO: Dam. de Trisagio 27 (i. 496 B) ἐν τῇ ὑψώσει δὲ τοῦ ἄρτου τῆς εὐχαριστίας 
 οὐ λέγομεν Τρισάγιος ἢ Τρισκύριος ἀλλὰ Εἷς ἅγιος κτλ. P. 62. 4-6. 
 
 25. [14.] de corpore et sanguine Christi 5 (i. 659 AB) εἶτα ὑψοῦται ἐν ταῖς χερσὶ 
 τοῦ ἱερέως ὡς ἐπὶ σταυροῦ καὶ διαδίδοται κλώμενον ... Kal κλᾶται Dp ἡμῶν τιμίως 
 καὶ πιστῶς. Cp.n. 8 πρὶν ἢ τοὺς ἄρτους μελίσωσιν. Ῥ. 62. 7. 
 
 “1 Jo. Mosch. P. .5. 127 (2989 A) καὶ παρέχει αὐτῷ [6 ἐπίσκοπος) τὴν ἁγίαν 
 κοινωνίαν μετὰ τῶν πρεσβυτέρων : 10. τοῦ (3081 A) ἡ συνήθεια ἐν τῇ ἐκκλησίᾳ 
 παρέδραμεν ὥστε τοὺς παῖδας... πρώτους μετὰ τοὺς κληρικοὺς τῶν ἁγίων μεταλαμ- 
 βάνειν μυστηρίων. S. Jo. Dam. F. Ο. iv. 13 (i. 271 6) προσέλθωμεν αὐτῷ πόθῳ διακαεῖ 
 καὶ σταυροειδῶς τὰς παλάμας τυπώσαντες τοῦ ἐσταυρωμένου τὸ σῶμα ὑποδεξώμεθα καὶ 
 ἐπιθέντες ὀφθαλμοὺς καὶ χείλη καὶ μέτωπα τοῦ θείου ἄνθρακος μεταλάβωμεν. Jo. 
 Mosch. τι. s. 219 (3109 C) βλέπω οὖν αὐτὸν [τὸν διάκονον] κατέχοντα τὸ ἅγιον 
 ποτήριον καὶ ἐπιδίδοντα. Cp. 5. Anast. de Syn. 429 B οἱ δὲ ἐλθόντες ov μέχρι τῆς 
 συμπληρώσεως παρίστασθαι ἀξιοῦσιν ἀλλὰ δι ἑτέρων ἐρωτῶσι τί τελεῖται ἐν τῇ συνάξει 
 καὶ εἰ ὃ καιρὸς τῆς μεταλήψεως πάρεστι καὶ τότε εἰσπηδῶντες δρομαίως ὡς κύνες καὶ 
 τὸν ἄρτον τὸν μυστικὸν ἁρπάζοντες ἐξέρχονται. Cyr. Scythop. S. Euthym. 80 
 φασὶ δὲ αὐτὸν καί ποτε πρὸς τινὰς τῶν ἀδελφῶν καταμόνας αὐτῷ συνόντας εἰπεῖν ὡς 
 ἄρα φοβερὰν ἴδοι πολλάκις ὄψιν ἀγγέλων συλλειτουργοῦσαν αὐτῷ καὶ τῶν ἱερῶν 
 συνεφαπτομένην καὶ ὡς ἐν τῇ τοῦ δεσποτικοῦ σώματος μεταλήψει τινὰς μὲν τῶν προσ- 
 ἰόντων φωτιζομένους ὑπ᾽ αὐτῆς ὁρῴη, τινὰς δὲ οἷον ἀμαυρουμένους καὶ VEKPOUHEVOUS . a6 
 διὸ καὶ τοῖς ἀδελφοῖς οὐκ ἔληγε διαμαρτυρύμενος Kal τὸ τοῦ ἀποστόλου ἄριστα παραινῶν 
 
The Liturgy of the Dionysian Writings 487 
 
 προσέχειν ἕκαστον καὶ ἑαυτὸν δοκιμάζειν καὶ οὕτω φρικτῶς τοῦ ἄρτου τε καὶ TOD 
 ποτηρίου μεταλαμβάνειν. Cp. p. 466. 3:. 
 
 25 Hesychius zz Lev. ii (Migne P. G. xciii. 886 D) sed πος 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. 
 
 Pe Nee. Ἢ 
 
 ΤΗΕ LItTURGY OF THE DIONYSIAN WRITINGS τὸ 
 5. Dionysius Areop. Lccl. Hier. iii. 
 
 H IEPA ZYNA=IZ* 
 
 «MASS OF THE CATECHUMENS) 
 
 (THE CENSING) 
 Ὃ ἱεράρχης εὐχὴν ἱερὰν ἐπὶ τοῦ θείου θυσιαστηρίου τελέσας ἐξ αὐτοῦ Tod 15 
 θυμιᾷν ἀρξάμενος ἐπὶ πᾶσαν ἔρχεται τὴν τοῦ ἱεροῦ χώρου περιοχήν ”. 
 
 (THE LECTIONS) 
 
 ᾿Αναλύσας δὲ πάλιν ἐπὶ τὸ θεῖον θυσιαστήριον ἀπάρχεται τῆς ἱερᾶς τῶν 
 Ψαλμῶν μελῳδίας συνᾳδούσηΞ αὐτῷ τὴν Ψψαλμικὴν ἱερολογίαν ἁπάσης τῆς 
 ἐκκλησιαστικῆς διακοσμήσεως ὅ. 20 
 
 Διὰ τῶν λειτουργῶν ἣ τῶν ᾿Αγιογράφων Δέλτων ἀνάγνωσις ἀκολούθως γίνεται ἡ. 
 
 {THE DISMISSALS) 
 Καὶ μετὰ ταύτας ὑπὸ τῆς τοῦ λειτουργοῦ διακριτικῆς φωνῆς ἔξω γίγνονται 
 τῆς ἱερᾶς περιοχῆς ot Κατηχούμενοι καὶ οἱ ᾿Ενεργούμενοι καὶ οἱ ἐν Μετανοίᾳ 
 a 5 - 
 οντες΄". 25 
 
 (MASS OF THE FAITHFUL) 
 Mévovor δὲ οἱ τῆς τῶν θείων ἐποψίας Kai κοινωνίας ἄξιοι: τῶν λειτουργῶν 
 δὲ οἱ μὲν ἑστᾶσι παρὰ τὰς τοῦ ἱεροῦ πύλας συγκεκλεισμένας οἱ δὲ ἄλλο τι 
 τῶν τῆς οἰκείας τάξεως ἐνεργοῦσι ἥ. 
 (THE CREED) 20 
 
 Προομολογεῖται ὑπὸ παντὸς τοῦ Tis ἐκκλησίας πληρώματος 
 
 ἢ Καθολικὴ “Ypvodoyia’. 
 
10 
 
 20 
 
 30 
 
 35 
 
 488 Appendix E 
 
 (THE OFFERTORY) 
 Οἱ δὲ τῆς λειτουργικῆς διακοσμήσεως ἔκκριτοι σὺν Tots ἱερεῦσιν ἐπὶ τοῦ 
 θείου θυσιαστηρίου προτιθέασι ἐγκεκαλυμμένον τὸν ἱερὸν ἄρτον καὶ τὸ τῆς 
 εὐλογίας ποτήριον ὃ 
 
 ὃ θεῖος ἱεράρχης εὐχὴν ἱερὰν τελεῖ. 
 
 {THE KISS OF PEACE) 
 
 Τὴν ἁγίαν Εἰρήνην ἅπασι διαγγέλλει καὶ ἀσπάζονται ἀλλήλους ἅπαντες ὃ, 
 
 (THE DIPTYCHS) 
 Τῶν ἱερῶν Πτυχῶν ἣ μετὰ τὴν εἰρήνην ἀνάρρησις ἀνακηρύττει τοὺς ὁσίως 
 βεβιωκότας *°. 
 
 {THE LAVATORY) 
 ‘Eotds ἐπίπροσθεν τῶν ἁγιωτάτων συμβόλων ὕδατι τὰς χεῖρας 6 ἱεράρχης 
 νίπτεται μετὰ τοῦ σεμνοῦ τῶν ἱερέων τάγματος |. 
 
 <ANAPHORA) 
 
 ὋὉ μὲν tepapxns ἐν μέσῳ τοῦ θείου θυσιαστηρίου καθίσταται, περιεστᾶσι 
 δὲ μόνοι μετὰ τῶν ἱερέων ot τῶν λειτουργῶν ἔκκριτοι 
 
 <THE THANKSGIVING AND CONSECRATION ) 
 ὋὉ iepapxns τὰς ἱερὰς θεουργίας ὑμνεῖ 12 
 > a \ “ , “ ΄ 
 Τίνας μὲν εἶναι τὰς εἰς ἡμᾶς θεουργίας φαμὲν ἑξῆς ἀφηγητέον ὅση δύναμις... 
 ‘ ~ ~ , 
 Τὴν avOporeiay φύσιν ἀρχῆθεν ἀπὸ τῶν θείων ἀγαθῶν ἀνοήτως ἐξολισθήσασαν 
 « γι ~ ~ 
 ἡ πολυπαθεστάτη ζωὴ διαδέχεται καὶ τὸ τοῦ φθοροποιοῦ θανάτου πέρας" ἀκολού- 
 θως γὰρ ἡ τῆς ὄντως ἀγαθότητος ὀλέθριος ἀποστασία καὶ τῆς ἱερᾶς ἐν παραδείσῳ 
 θεσμοθεσίας ὑπερβασία τὸν ἐξοιστρήσαντα τοῦ ζωοποιοῦ ζυγοῦ ταῖς οἰκείαις 
 ε ΄σ ΄“΄ ΄- ΄ ΄ 
 βοπαῖς καὶ θελκτικαῖς τοῦ ἐναντίου καὶ δυσμενέσιν ἀπάταις τοῖς ἐναντίοις τῶν 
 , , »“» ΄ + ᾽ “ > A ‘ , , A ‘A > 
 θείων ἀγαθῶν παραδέδωκεν, ἔνθεν ἐλεεινῶς ἀντὶ μὲν αἰωνίου τὸ θνητὸν ἀντηλ- 
 λάξατο, τὴν δὲ οἰκείαν ἀρχὴν ἐν φθαρτικαῖς ἐσχηκυῖα γενέσεσιν ἐπὶ τὸ τῆς ἀρχῆς 
 κατάλληλον εἰκότως ἦγε τὸ πέρας" ἀλλὰ καὶ τῆς θείας καὶ ἀναγώγου ζωῆς ἐθελουσίως 
 > A > 
 ἀποπεσοῦσα πρὸς τὴν ἐναντίαν ἐσχατιὰν ἠνέχθη τὴν πολυπαθεστάτην ἀλλοίωσιν" 
 λ ’ a ‘ A“ > , ε - “ > \ A * eld \ > 4 
 πλανωμένη δὲ καὶ τῆς εὐθείας ὁδοῦ τῆς ἐπὶ τὸ ὄντως ὄντα Θεὸν ἐκτετραμμένη 
 4 ΄“ » , A ’ « ’΄ ’, > ’ > A 
 kat ταῖς ὀλεθρίαις καὶ κακεργέτισιν ὑποταττομένη πληθίσιν ἐλάνθανεν ov θεοὺς 
 οὐδὲ φίλους ἀλλὰ δυσμενεῖς θεραπεύουσα, τῶν δὲ ἀφειδῶς αὐτῆ κατὰ τὸ οἰκεῖον 
 > ‘ > > “ ? ’ 
 ἀνηλεὲς ἀποκεχρημένων εἰς ἀνυπαρξίας οἰκτρῶς ἐμπεπτώκει Kal ἀπωλείας κίνδυνον. 
 € ‘ col “ > , > , , ΠῚ ‘ > A «ς ΄ 
 ἡ δὲ τῆς θεαρχικῆς ἀγαθότητος ἀπειροτάτη φιλανθρωπία καὶ τὴν αὐτουργὸν ἡμῶν 
 ᾽ a > > ΄ , ᾽ Η > > - , =~ "ΠΕ τκὸ 
 ἀγαθοπρεπῶς οὐκ ἀπηνήνατο πρόνοιαν ἀλλὰ ἐν ἀληθεῖ μεθέξει τῶν καθ᾽ ἡμᾶς 
 Ε “- ΄σ΄ - 
 γενομένη πάντων ἀναμαρτήτως καὶ πρὸς τὸ ταπεινὸν ἡμῶν ἑνοποιηθεῖσα μετὰ τῆς 
 τῶν οἰκείων ἀσυγχίτου καὶ ἀλωβήτου παντελῶς ἕξεως τὴν πρὸς αὐτὴν ἡμῖν 
 , “ , > 
 κοινωνίαν ὡς ὁμογενέσι λοιπὸν ἐδωρήσατο καὶ τῶν οἰκείων ἀνέδειξε μετόχους 
 ΄“ - ‘ > ΄ , ΕΣ > 
 καλῶν, τῆς μὲν ἀποστατικῆς πληθύος ὡς ἡ κρυφία παράδοσις ἔχει τὸ καθ᾽ ἡμῶν 
 
The Liturgy of the Dionysian Writings 480 
 
 καταλύσασα κράτος ov κατὰ δύναμιν ὡς ὑπερισχύουσα, κατὰ δὲ TO μυστικῶς 
 ἡμῖν παραδοθὲν λόγιον ἐν κρίσει καὶ δικαιοσύνῃ, τὰ καθ᾽ ἡμᾶς δὲ πρὸς τοὐναντίον 
 ἅπαν ἀγαθουργῶς μετεσκευάσατο᾽ τὸ μὲν yap κατὰ νοῦν ἡμῶν ἀλαμπὲς ἐνέπλησεν 
 ὀλβίου καὶ θειοτάτου φωτὸς καὶ τοῖς θεοειδέσιν ἐκόσμησε τὸ ἀνείδεον κάλλεσι" 
 τὸ δὲ τῆς ψυχῆς οἰκητήριον ἐν παντελεῖ σωτηρίᾳ τῆς ὅσον οὔπω καταπεσοίσης 
 ἡμῶν οὐσίας ἐναγεστάτων παθῶν καὶ φθοροποιῶν μολυσμῶν ἠλευθέρωσεν ἀνα- 
 γωγὴν ἡμῖν ὑπερκόσμιον δείξασα καὶ πολιτείαν ἔνθεον ἐν ταῖς πρὸς αὐτὴν ἡμῶν 
 ἱεραῖς κατὰ τὸ δυνατὸν ἀφομοιώσεσι" τὸ θεομίμητον δὲ πῶς ἂν ἡμῖν ἑτέρως 
 ἐγγένοιτο μὴ τῆς τῶν ἱερωτάτων θεουργιῶν μνήμης ἀνανεουμένης ἀεὶ ταῖς ἱεραρχι- 
 καῖς ἱερολογίαις τε καὶ ἱερουργίαις ; τοῦτο οὖν ποιοῦμεν ὡς τὰ λόγιά φησιν εἰς 
 τὴν αὐτῆς ἀνάμνησιν 
 
 ἔνθεν 6 θεῖος ἱεράρχηΞ ἐπὶ τοῦ θείου θυσιαστηρίου καταστὰς ὑμνεῖ τὰς εἰρημένας 
 ἱερὰς θεουργίας ᾿Ιησοῦ τῆς θειοτάτης ἡμῶν προνοίας ἃς ἐπὶ σωτηρίᾳ τοῦ γένους 
 ἡμῶν εὐδοκίᾳ τοῦ παναγεστάτου Πατρὸς ἐν Πνεύματι ἁγίῳ κατὰ τὸ λόγιον 
 
 ἐτελείωσεν. 
 
 Ὑμνήσας δὲ καὶ τὴν σεβασμίαν αὐτῶν καὶ νοητὴν θεωρίαν ἐν νοεροῖς ὀφθαλμοῖς 
 ἐποπτεύσας ἐπὶ τὴν συμβολικὴν αὐτῶν ἱερουργίαν ἔρχεται καὶ τοῦτο θεοπαρα- 
 δότως" ὅθεν εὐλαβῶς τε ἅμα καὶ ἱεραρχικῶς μετὰ τοὺβ ἱεροὺς τῶν θεουργιῶν 
 ὕμνους ὑπὲρ THs ὑπὲρ αὐτὸν ἱερουργίας ἀπολογεῖται πρότερον ἱερῶς πρὸς αὐτὸν 
 
 ἀναβοῶν 
 Σὺ εἶπας Τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν 
 εἶτα Tis θεομιμήτου ταύτης ἱερουργίας ἄξιος αἰτεῖ γενέσθαι καὶ τῇ πρὸς αὐτὸν 
 Χριστὸν ἀφομοιώσει τὰ θεῖα τελέσαι καὶ διαδοῦναι παναγίως καὶ τοὺς τῶν ἱερῶν 
 μεθέξοντας ἱεροπρεπῶς μετασχεῖν 1", 
 
 {THE MANUAL ACTS) 
 ‘lepoupyet τὰ θειότατα καὶ ὑπ᾽ ὄψιν ἄγει τὰ ὑμνημένα διὰ τῶν ἱερῶς προκει- 
 μένων συμβόλων καὶ τὰς δωρεὰς τῶν θεουργιῶν ὑποδείξας | 
 
 τὸν ἐγκεκαλυμμένον καὶ ἀδιαίρετον ἄρτον ἀνακαλύψας εἰς πολλὰ διαιρεῖ 1", 
 {THE COMMUNION) 
 Eis Kowwviav ἱερὰν αὐτός τε ἔρχεται καὶ τοὺς ἄλλους προτρέπεται ἰδ. 
 (THANKSGIVING ) 
 
 Μετασχὼν δὲ καὶ μεταδοὺς τῆς θεαρχικῆῖς κοινωνίας eis εὐχαριστίαν ἱερὰν 
 καταλήγει μετὰ παντὸς τοῦ τῆς ἐκκλησίας ἱεροῦ πληρώματος |. 
 
 In accordance with the plan of the Eccl. hierarch. the synaxis is described 
 
 10 
 
 15 
 
 20 
 
 30 
 
 continuously in c. 2, and the description is repeated in c. 3, sometimes in other 35 
 
 words and sometimes more explicitly, with a commentary or ‘contemplation’ 
 on the successive features. Above, the more explicit description is adopted in 
 each case, or the two descriptions are combined. The reff. are to Opp. S. 
 Dionys. Areop. ed, Corderius, Antv. 1634. 
 
490 Appendix fF 
 
 le. 3 § 2: κοινωνία καὶ σύναξις C. 1: μυστήριον συνάξεως εἴτουν κοινωνίας 
 ὉΠ aatite aN es ai 3 §. 3 τὸν ἱεράρχην (the bishop) ον. ἀπὸ τοῦ θείου 
 θυσιαστηρίου μέχρι τῶν ἐσχάτων τοῦ ἱεροῦ μετ᾽ εὐοσμίας ἰόντα καὶ πάλιν ἐπ᾽ αὐτῷ 
 τελειωτικῶς ἀποκαθιστάμενον. The prayer is not mentioned here: probably 
 5a private prayer is meant in ¢. 2. ere: ee MOAB ὑπῆν 
 φωνῆς c. 3 ὃ 7. Λειτουργοί includes deacons and subdeacons: S. Maxim. Schol. 
 
 P. 305 λειτουργούς φησι τοὺς διακόνους καὶ τοὺς viv ὑποδιακόνους λεγομένους. Here 
 = deacon. Sc. 2, Cp. p. 13. 16 sqq., 28. 12 sqq., 30. Io 564. 7e.2:3§7 Tov 
 ὕμνον δὲ τοῦτον οἱ μὲν ὑμνολογίαν καλοῦσιν, οἱ δὲ τῆς θρησκείας τὸ σύμβολον, ἄλλοι 
 10 δὲ ὡς οἶμαι θειότερον ἱεραρχικὴν εὐχαριστίαν ws περιεκτικὴν τῶν εἰς ἡμᾶς θεόθεν ἀφικο- 
 μένων ἱερῶν δώρων. Sic 2: ἐγκεκαλυμμένον c.3§8: οἱ. . . ἔκκριτοι, 
 
 S. Maxim. Schol. in loc. € ἔκκριτοι, οἱ πρῶτοι διάκονοι. Sera: ΤΟ ΣΕ 8. ΟΣ 
 Ὁ 5 ἢ μυστικὴ τῶν ἱερῶν πτυχῶν. ἀνάρρησις ἐπιτελεῖται. ic, 5. 8. Σοὶ Ga) een 
 νιψαμένων τὰς χεῖρας ὕδατι τοῦ ἱεράρχου καὶ τῶν ἱερέων. 12) C52): Beek. 
 15 1" 6. 3 § 11 sq.: Cc. 2 καὶ τὰς ἱερὰς θεουργίας ὁ ἱεράρχης ὑμνήσας. Eoyeg Was 
 seems to refer to the elevation, but it is not clear, since in 3 ὃ 12 καὶ... ὑποδείξας 
 is omitted and after συμβόλων it continues τὸν γὰρ ἔγκεκαλ., so that the allusion 
 may be only to the unveiling. On the other hand there is no explicit allusion 
 
 to the fraction in c. 2. Sy 5. ὃ ey TONGS 5: BU) 6) ale 
 
 20 APP BN sel αἃ 
 
 THE EPISTLE” OF JAMES OF σὴ. 
 THOMAS THE PRESBYTER 
 
 J. 5. Assemani Bibliotheca orientalis i. pp. 479-486. 
 
 As touching this mystical ministry of the reasonable and unbloody sacrifice, 
 5 that is to say touching the kurobho or kurbono, our fathers have delivered this 
 unto us. 
 
 After the reading of the holy books of the Old and the New Testament, it is 
 right that there be three prayers: the first prayer over the Hearers, the 
 deacon proclaiming and crying aloud Go, ye hearers; with intent that they pass 
 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 
 also the deacon dismisses and they go forth. But all these things have now 
 vanished from the church, albeit sometimes the deacons make mention of them, 
 exclaiming after the ancient custom. 
 
 And after this the deacon proclaims Let the doors of the church be shut. 
 
 (But perhaps someone will ask us why the doors are closed at this point. 
 40 To whom we reply: the reason that the doors are shut and the mysteries are 
 
 performed in silence and by oral tradition is this: first, for fear of the heathen, 
 
 to 
 
 ew 
 ο 
 
 wo 
 on 
 
The Epistle of Fames of Edessa 491 
 
 lest the heathen should hear these things of ours and offer them to their gods, 
 like Hiram king of Tyre who built a temple like that of Jerusalem and sacrificed 
 in it the victims of the law?!; and also Julian the heathen who arranged for 
 his gods prayers and liturgies like ours and instituted mysteries like the 
 church’s for his idols and so on?, 
 
 And also at the consecration of the chrism formerly three prayers only were 
 recited over it: and also the prayers of ordination were one by one® and they 
 were said over him [the ordinand] at the imposition of the hand and in silence 
 or g*hontho: these the doctors afterwards amplified). 
 
 So when the Faith of the ccexviii fathers was written, it seemed right that it 
 also should be added in the order of the kurdbho‘ and that phe souls and 
 hearts and bodies should be sanctified as well as voices. 
 
 And after this that there should be Prayers of the Faithful, three in number, 
 with closed doors: soon after when divers rites and feasts were arranged in 
 the church they made these three prayers of the faithful—one of them for the 
 petition of the mystic Peace®, the second of the Imposition of the hand, and 
 the third that wherewith they uncover the table® and signify thereby that the 
 doors of heaven are then opened. 
 
 And forthwith the deacon gives directions admonishing to STAND FAIRLY’ in 
 becoming order, signifying thereby that the priest is just about to begin the 
 mystic ministry. 
 
 And when they have collected their thoughts the priest turns and gives 
 
 them the peace saying Peace be to you all and makes over them the sign of 
 
 the cross and they answer him Anp wiTH THY sPIRIT. But the fathers 
 afterwards arranged this place and judged that at the time of the cross they 
 should say THE Love oF Gop THE FATHER, THE GRACE OF THE ONLYBEGOTTEN 
 SON AND THE FELLOWSHIP OF THE Hoty GHOST BE WITH YOU ALL and that 
 instead of one cross the priest should make three over the people. (The 
 Alexandrine fathers instead of this say THE Lorp BE WITH you ALL before the 
 beginning of the kurdbho)*. And after this the priest says to the people 
 LirT uP your HEARTS: the people answer him Our hearts are WITH THE Lorn. 
 And moreover he cries aloud to them Let us GIVE THANKS UNTO THE LorD 
 and they answer him What thou hast said 18 MEET AND RIGHT. 
 
 And when by these things that have been mentioned—to wit that he has 
 given them the peace and has signed them with the cross and that they have 
 answered him appropriately—and by these two last things—to wit that he 
 has given them direction’ and that they have given him their consent and 
 pronounced his intent to be right—they with him and he with them have been 
 made one body of Christ and one mind: then the priest turns to God and, 
 from the words whereunto they have consented and from the intent of the 
 people themselves, makes a beginning of his words to God the Father to 
 whom is offered the sacrifice of the body and blood of the onlybegotten for 
 
 1 The origin of this story does not appear. 5. ἘῚ Green Naz; Ornive 11% 
 ( 1385}. 5.1.6. one for each order. ΠΡ 85: oes 85: Reds 
 ΤΡ 85: 5 ΕΣ ΤΟΙ: 
 
 40 
 
492 Appendix F 
 
 the propitiation of the souls of the faithful. And whereas the priest and the 
 people have meetly accounted it right to give thanks unto the Lord, he says 
 Iv IS MEET AND RIGHT TO PRAISE THEE and in a few words commemorates the 
 whole scope of the grace of God as touching man and his first creation and 
 5 his redemption thereafter and as touching the dispensation which Christ 
 wrought in our behalf when he suffered for us in the flesh: for this is the 
 whole kurdbho—that we should commemorate and declare the things which 
 Christ wrought in our behalf?. 
 He supplicates also for the descent of the Holy Ghost *. 
 
 Io ~=6 And afterwards he also makes the Commemorations and therewith concludes 
 the kurdbho ὅ. 
 
 And after the conclusion of the kurdbho and this order [of commemorations] 
 he gives peace to the people and signs them with the cross‘. 
 And immediately he breaks and signs the mysteries and manipulates them 
 
 15 while the deacon says the kathuliki®. 
 
 And afterwards they say the prayer Our FATHER WHICH ART IN HEAVEN °. 
 
 And they have delivered unto us that after these things the priest ought 
 again to give peace to the people and make the prayer of the Imposition of 
 the hand’. 
 
 20 And after this they have commanded that he impart to the people the grace 
 of the Trinity and sign them three times with the cross saying THE GRACE OF 
 THE Trinity and the rest and that they answer AND WITH THY SPIRIT. 
 
 After this they have delivered that the priest ought to testify to the people 
 and admonish them and say These HoLy THINGS of the body and blood are 
 
 25 given TO THE HOLY and pure, not to them that are not holy and while he 
 testifies this and cries aloud he raises the mysteries on high and shows them 
 to all the people as if for a testimony, and the people immediately cry aloud 
 and say THE ΟΝΕ FaTHER 15 HOLy and the rest®. 
 
 And so they communicate in the mysteries "°, 
 
 30 And after the reception they have commanded that there be an acknow- 
 ledgment and thanksgiving for that they have been accounted worthy of the 
 communion of the body and blood". 
 
 And that there should be also a prayer and an imposition of the hand”, 
 And that the deacon should dismiss them that they may go in peace. 
 
 35 This is the tradition that I have received from the fathers and the same also 
 
 I hand on. 
 
 And it is right that I speak to you of the varieties that are in the kurdbho. 
 There are two orders which are found in this ministry of the kurobho—one 
 affecting the kurdbho and the celebration of the mysteries themselves, and the 
 40 other affecting the commemorations. And those who dwell in the imperial 
 city and in the provinces of the Greeks—in like manner as we offer, they also 
 
 ΤΡ ΘῈΣ 125 θη: 3 Pp. 89-96. Ῥ' 6. 5 Pp. 97-99. 
 O 125 Cie): LP eroos Stor ΞΡ τοῖ: 10 Pp. 102-104. 
 oe IE OYE ΤΡ. ΤΟ: 
 
The Epistle of Fames of Edessa 493 
 
 make the commemorations: so that first they offer and then forthwith make 
 the commemorations: some commemorate many and others few and those 
 specified. And therefore the priest says REMEMBER, 0 LorD, THOSE WHOM 
 WE HAVE MENTIONED AND THOSE WHOM WE HAVE NOT MENTIONED!. But the 
 beginning of the order of the commemorations is when we say MOREOVER WE 
 OFFER UNTO THEE THIS SAME FEARFUL AND UNBLOODY SACRIFICE FOR SION THE 
 MOTHER OF ALL CHURCHES”, which is the church of Jerusalem that was from 
 the people of Israel, which had its beginning from the apostles. But the 
 Alexandrine fathers offer after another sort in that they first perform that 
 order of the commemorations, that is, the memorials, and then after this is the 
 order of the holy kurdbho. There is also a difference in the commemorations : 
 to wit, AS IT WAS AND IS AND AWAITETH FOR THE GENERATIONS OF THE 
 GENERATIONS AND WORLD WITHOUT END, AMEN: in Alexandria the priest 
 finishes the prayer As 11 was and the rest, and the people thereafter say 
 AmeEN simply”. There is also another difference in many churches: instead 
 of THE ONE FATHER IS HOLY, THE ONE SON Is HOLY‘ and the rest, some say ONE 
 Lorp, ONE Son JESuS CHRIST TO THE GLORY OF GoD THE FaTHER. Amen”, 
 
 But since you have also made inquiry touching the crosses, how many there 
 are, give heed to what I say to you. The fathers have delivered unto us to 
 make crosses, three times on the mysteries and three times on the people, and 
 three crosses each several time, so that there be made nine crosses on the body 
 and nine crosses on the blood and nine crosses on the chalice and nine crosses 
 on the people. And the points whereat the crosses are made on the mysteries 
 are these: the first time when we hold the p®risto of the bread and show it to 
 God the Father as the Son also showed it and say WHEN HE HAD GIVEN THANKS, 
 HE BLESSED* and the rest. In the same manner also on the chalice when we 
 say the same words. The second time is after the invocation of the Spirit 
 when we say on this wise THAT COMING DOWN HE MAY MAKE THIS BREAD“ and 
 we make three crosses: likewise also on the chalice three crosses. The third 
 time when we break the bread and sign the chalice after the conclusion of the 
 kurdbho*. The crosses that are made on the people—the first time is when we 
 say THE LOVE or Gop THE FaTHER®: the second time is, when we have 
 finished the kurdbho and have prepared to break, we say to the people THE 
 MERCIES OF THE GREAT GOD AND OUR SAviouR” and the rest: the third time is 
 when having finished the whole kurdbho we say to the people THE GRACE 
 OF THE HOLY Trrinity!! and the rest. But as to the error of some, in that when 
 they make the crosses on the people, they make them also on the mysteries, 
 this is the reason: forasmuch as the priest each time he makes the cross on the 
 people is ordered to make it first on his own person and then on the deacons 
 who are at the east of the table and then on those at the north and next on 
 those at the south and then to turn to the people at the west and make three 
 crosses ; not understanding, they have supposed that that cross towards the 
 
 Te Baos: 2 12%, (Bho), 3 Pp. 96, 180. This does not correspond with 
 the present text. Sor O12 321: SR. OTe Uses fete}. 
 2 IES Oye 3) P.)85; M12 Ole Sz τοῦ. 
 
 IO 
 
 20 
 
 N 
 σι 
 
 30 
 
 35 
 
 40 
 
494 A ppindix G 
 
 deacons who are at the east is made on the mysteries. Besides this you must 
 know, that if there are deacons all round it is right that he make crosses on 
 them; but if there are not he should make crosses in the direction in which 
 they are found. 
 
 5 Again you must know that, as for those canons* which the deacons say, if 
 there are no deacons there is no necessity for the priest to say them: but as 
 for the responses which the people say—as for example THEY ARE WITH THE 
 Lorp and It Is MEET AND RIGHT and THE ONE FATHER IS HOLY and the rest 
 of the like sort—when there is no one behind the presbyter, the presbyter 
 
 10 must not curtail, because all of them are necessary and are considered to be 
 parts of the kurobho. j 
 
 1 Kantné. Pp. 88, 89-95, 97-99. 
 
 Vee) Ged al aa) Bo ip NE 
 
 THE PRAESANCTIFIED LITURGY OF S. JAMES 
 15 Cod. Sinait. 1040 
 
 The references are to the corresponding passages of the ordinary Liturgy of 
 
 S. James above. In the left hand column the suffrages are only given in full 
 
 so far as they differ in their readings from those above: otherwise only the 
 
 cues and «7A are given. The priest’s prayers are unknown, but of course 
 
 20 mutatis mutandis they must have corresponded to those of the ordinary 
 Liturgy. See note p. 501. 
 
 AIAKONIKA ΤΗΣ TITPOHTIASMENHS ΛΕΙΤΟΥΡΓΙᾺΣ TOY ATIOY 
 IAKQBOY 
 
 «(MASS OF THE CATECHUMENS) 
 25 {THE LITTLE ENTRANCE) 
 
 ὋὉ διάκονος (Ὁ ἱερεὺς ἐπεύχεται ἐπικλινόμενος 
 Ἔτι κλίνοντες τὰ γόνατα ἐκτενῶς ἐν P. 3454. 
 εἰρήνῃ τοῦ Κυρίου δεηθῶμεν 
 Ἔν δυνάμει καὶ ἐλέει Θεοῦ ἀναστῶμεν 
 30 Ὑπὲρ τῆς εἰρήνης τοῦ σύμπαντος κόσ- 
 μου καὶ ἑνώσεως πασῶν τῶν ἁγίων 
 τοῦ Θεοῦ ὀρθοδόξων ἐκκλησιῶν τοῦ 
 Κυρίου δεηθῶμεν 
 Ὑπὲρ σωτηρίας καὶ ἀντιλήψεως τοῦ 
 235 ἁγίου πατρὸς ἡμῶν Πέτρου τοῦ ἀρχι- 
 ἐπισκύπου, παντὸς τοῦ κλήρου κτὰ 
 
The Praesanctified Liturgy of S. Fames 
 
 “Ὑπὲρ τῶν εὐσεβεστάτων καὶ θεοφυλάκ- 
 των ἡμῶν βασιλέων, παντὸς τοῦ 
 παλατίου καὶ τοῦ στρατοπέδου καὶ 
 
 = > , , ΄ Ν 
 τῆς οὐρανόθεν βοηθείας σκέπης καὶ 
 , » ΄ ~ , ~ 
 νίκης αὐτῶν τοῦ Kupiov δεηθῶμεν 
 
 « ‘ > , c ΄σ © - ‘ 
 
 Yep ἀφέσεως ἁμαρτιῶν ἡμῶν καὶ ovy- 
 χωρήσεως πλημμελημάτων ἡμῶν καὶ 
 τοῦ ῥυσθῆναι ἡμᾶς καὶ σωθῆναι ἀπὸ 
 
 , , > ” > , \ 
 πάσης θλίψεως ὀργῆς ἀνάγκης καὶ 
 » , > ΄“ - , 
 ἐπαναστάσεως ἐθνῶν Tov Κυρίου δεη- 
 θῶμεν 
 
 « a ~ ~ - 
 
 Ὑπὲρ τῆς ἁγίας Χριστοῦ τοῦ θεοῦ 
 
 ΄ , “ , 
 ἡμῶν πόλεως καὶ ταύτης τῆς πόλεως 
 καὶ πάσης πόλεως καὶ χώρας καὶ τῶν 
 
 , 
 ἐν πίστει οἰκούντων ἐν αὐταῖς εἰρήνης 
 καὶ ἀσφαλείας αὐτῶν τοῦ Κυρίου 
 δεηθῶμεν 
 ~ °° 
 
 Τῆς mavayias ἀχράντου ὑπερευλογη- 
 μένης δεσποίνης ἡμῶν θεοτόκου καὶ 
 4) 9) ΄ ΄ , > 
 ἀειπαρθένου Μαρίας, τῶν τιμίων ἀσω- 
 
 , ν - ε , ? ’ 
 μάτων ἀρχαγγέλων, τοῦ ἁγίου ᾿Ιωάν- 
 
 ~*~, -3. , , , 
 vou τοῦ ἐνδόξου προφήτου προδρόμου 
 καὶ βαπτιστοῦ, τῶν θείων ἱερῶν 
 ἀποστόλων προφητῶν καὶ ἀθλο- 
 ’ ΄ 
 φόρων μαρτύρων καὶ πάντων τῶν 
 ἁγίων καὶ δικαίων μνημονεύσωμεν 
 ”" ΄ ΄ 
 ὅπως εὐχαῖς καὶ πρεσβείαις αὐτῶν 
 
 οἱ πάντες ἐλεηθῶμεν. 
 
 <THE LECTIONS) 
 
 (TA ANAFNQSMATA). 
 
 «MASS OF THE FAITHFUL) 
 
 (THE PRAYERS) 
 
 Μετὰ τὸ πληρωθῆναι τὰ ἀναγνώσματα 
 λέγει ὃ διάκονος 
 Σχολάσωμεν 
 ΕἾ , " , > n ~ 
 Ere κλίνοντες τὰ γόνατα ἐκτενῶς τοῦ 
 Κυρίου δεηθῶμεν 
 Ἔν δυνάμει καὶ ἐλέει Θεοῦ ἀναστῶμεν 
 
 (Ὁ ἱερεὺς ἐπεύχεται» 
 Pp. 38-40. 
 
 10 
 
 20 
 
 το 
 ore 
 
 LSS) 
 σι 
 
496 Appendix G 
 
 Ὑπὲρ τῆς εἰρήνης τοῦ σύμπαντος κόσμου Kal ἑνώσεως πασῶν τῶν ἁγίων τοῦ 
 Θεοῦ ὀρθοδόξων ἐκκλησιῶν τοῦ Κυρίου δεηθῶμεν 
 € \ , \ 2 , oN ΤῊΣ 2 A ΟΣ aoe ΄ A 
 Ὑπὲρ σωτηρίας καὶ ἀντιλήψεως τοῦ ἁγίου πατρὸς ἡμῶν Πέτρου τοῦ ἀρχιεπισ- 
 κόπου, παντὸς κτὰλ 
 τ \ 5 ΄ c ~ « x ‘ , λ λ , € cal ‘ A 
 5 Ὑπὲρ ἀφέσεως ἁμαρτιῶν ἡμῶν καὶ συγχωρήσεως πλημμελημάτων ἡμῶν Kal τοῦ 
 c a \ - ς “ > A , , > A > , \ > 
 ῥυσθῆναι καὶ σωθῆναι ἡμᾶς ἀπὸ πάσης θλίψεως ὀργῆς ἀνάγκης Kal ἐπανα- 
 στάσεως ἐθνῶν κτὰ 
 “ , a“ > 
 Τῶν ἁγίων ἐνδύξων ἀποστόλων προφητῶν καὶ ἀθλοφόρων μαρτύρων καὶ πάντων 
 an , ΄ “ a ~ 
 τῶν ἁγίων Kal δικαίων μνημονεύσωμεν ὅπως εὐχαῖς Kal πρεσβείαις αὐτῶν 
 10 οἱ πάντες ἐλεηθῶμεν 
 A ς ἊΝ col , Cs g ’ A A > , A - , 
 Τὴν ἡμέραν πᾶσαν τελείαν ἁγίαν εἰρηνικὴν καὶ ἀναμάρτητον παρὰ τοῦ Κυρίου 
 αἰτησώμεθα 
 » 
 Αγγελον εἰρήνης Kt 
 Συγγνώμην καὶ ἄφεσιν κτὰ 
 15 Τὰ καλὰ καὶ συμφέροντα κτλ 
 A ς , , x ~ ς “ » ὌΡΕΙ ‘ , > , 
 Tov ὑπόλοιπον χρόνον τῆς ζωῆς ἡμῶν ev εἰρήνῃ καὶ μετανοίᾳ ἐκτελέσαι KTA 
 Χριστιανὰ τὰ τέλη τῆς ζωῆς ἡμῶν ἀνώδυνα ἀνεπαίσχυντα καὶ καλὴν ἀπολογίαν 
 \ ϑ'ε ~ “ ΄ 
 τὴν ἐπὶ τοῦ φοβεροῦ βήματος κτὰ 
 = , 2 , τ ΄ , δεν ἂς , AY Bs 
 Τῆς mavaylas ἀχράντου ὑπερευλογημένης δεσποίνης ἡμῶν θεοτόκου καὶ ἀειπαρ- 
 20 θένου Μαρίας μετὰ πάντων τῶν ἁγίων κτὰ 
 
 Τὰς κεφαλὰς ἡμῶν τῴ Κυρίῳ κλίνωμεν 
 
 ey ee KAOsa Ls “gene 
 
 {THE GREAT ENTRANCE) 
 25 {Ὁ διάκονος) 
 Ἔν εἰρήνῃ Χριστοῦ ψάλλετε ἃ 
 Μή τις τῶν κατηχουμένων᾽ μή τις τῶν ἀμυήτων" μή τις τῶν μὴ δυναμένων 
 ἡμῖν συνδεηθῆναι 
 ᾿Αλλήλους ἐπίγνωτε᾽ ἀλλήλους γνωρίσατε 
 30 Τὰς θύρας κλείσατε 
 ᾽Ορθοὶ πάντες 
 τὺ το το ρον 
 Καὶ μετὰ τοῦτο 
 Στῶμεν καλῶς 
 38 Ἔν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν 
 ἐφ προ Ame ve 
 
 " Cp. cod. Rossan. in Swainson Greek Liturgies p. 236: apparently the 
 invitation to the Cherubic hymn. 
 
The Praesanctified Liturgy of S. Fames 497 
 
 {THE INCLINATION ) 
 
 (Ὁ διάκονος) 
 Τὰς κεφαλὰς ἡμῶν τῷ Κυρίῳ κλίνωμεν. 
 MeCe He wae ey τὰ τὶ 
 
 (ἐκφώνησις ὑπὸ τοῦ ἱερέως). 
 
 {THE VEIL PRAYERS) 
 Kai peta τὴν ἐκφώνησιν ὃ διάκονος (Ὁ ἱερεύς) 
 Κύριε εὐλόγησον Ρρ. 44-49. 
 uy) 
 
 Ἔν εἰρήνῃ τοῦ Κυρίου δεηθῶμεν 
 ΄“ » ’ Ν , rd ~ 
 
 Σῶσον ἐλέησον οἰκτείρησον ἀντιλαβοῦ 
 καὶ διαφύλαξον κτὰ 
 
 « “ fd 
 
 Ὑπὲρ τῆς ἄνωθεν εἰρήνης καὶ φιλ- 
 ανθρωπίας ὁμονοίας καὶ σωτηρίας 
 κτλ 
 
 ε 5 a Pier, a ΄ ’ 
 
 Yrep τῆς εἰρήνης τοῦ σύμπαντος κόσ- 
 μου καὶ ἑνώσεως τῶν ἁγίων τοῦ 
 Θεοῦ ὀρθοδόξων ἐκκλησιῶν κτὰ 
 
 ε ‘ , A > ,ὔ a 
 
 Ὑπὲρ σωτηρίας καὶ ἀντιλήψεως τοῦ 
 ἁγίου πατρὸς ἡμῶν ὃ δ' τοῦ πατρι- 
 άρχου καὶ Πέτρου τοῦ πανοσίου 
 > a ~ 
 ἀρχιεπισκόπου ἡμῶν, παντὸς τοῦ 
 
 , 
 κλήρου κτὰ (Ρ. 39) ; 
 
 c - 
 
 Ὑπὲρ τῶν εὐσεβεστάτων καὶ θεοφυ- 
 λάκτων ἡμῶν βασιλέων, παντὸς τοῦ 
 παλατίου καὶ τοῦ στρατοπέδου αὐτῶν 
 τοῦ Κυρίου δεηθῶμεν 
 
 ε \ a (fat a a AGA 
 
 Ὑπὲρ τῆς ἁγίας Χριστοῦ τοῦ θεοῦ ἡμῶν 
 
 , Ν “- , Ν 
 πόλεως καὶ τῆς βασιλευούσης καὶ 
 ταύτης ἡμῶν τῆς πόλεως καὶ πάσης 
 πόλεως καὶ χώρας καὶ τῶν ἐν ὀρθοδόξ 
 
 χώρ ὧν ἐν ὀρθοδόξῳ 
 
 , ‘ 3 » “-“ 3; ’ 
 πίστει καὶ εὐλαβείᾳ Χριστοῦ οἰκούν- 
 
 > > “ > , Ν > , 
 των ἐν αὐταῖς εἰρήνης Kal ἀσφαλείας 
 
 Sar = , 
 αὐτῶν Tov Κυρίου κτὰ 
 
 « \ cal > , Νὴ > ¢ 
 
 Ὑπὲρ τῶν ἐλθόντων καὶ ἐρχομένων 
 χριστιανῶν τοῦ προσκυνῆσαι ἐν τοῖς 
 ἁγίοις Χριστοῦ τοῦ θεοῦ ἡμῶν τόποις 
 τούτοις τῶν Ἱεροσολύμων, ὁδοιπο- 
 ρούντων ξενιτεύοντων καὶ τῶν ἐν 
 
 ld al ΄ 
 αἰχμαλωσίᾳ ὄντων ἀδελφῶν ἡμῶν, 
 εἰρηνικῆς ἐπανόδου ἑκάστου μετὰ 
 
 Kk 
 
 ως 
 
 on 
 
 w 
 mn 
 
498 Appendix G 
 
 “ » - x = 
 χαρᾶς ἐν τάχει εἰς τὰ οἰκεῖα αὐτῶν 
 τοῦ Κυρίου δεηθῶμεν 
 
 ~ , 
 Ὑπὲρ ἀφέσεως ἁμαρτιῶν καὶ συγχωρὴ- 
 “ c “ Ν 
 σεως τῶν πλημμελημάτων ἡμῶν καὶ 
 a a REL Le ne RILEY 
 5 τοῦ ῥυσθῆναι καὶ σωθῆναι ἡμᾶς ἀπὸ 
 , , > Lol > , ‘ 
 πάσης θλίψεως ὀργῆς ἀνάγκης Kat 
 
 » , » co - , 
 ἐπαναστάσεως ἐθνῶν τοῦ Κυρίου κτὰ 
 
 ¢ ‘ ~ ? os x τ , 
 Ὑπὲρ τοῦ εἰσακουσθῆναι καὶ εὐπρόσδεκ- 
 τον γενέσθαι τὴν δέησιν ἡμῶν ἐνώπιον 
 10 τοῦ Θεοῦ καὶ τοῦ καταπεμφθῆναι 
 
 , A , \ ‘ 5 ‘ 
 πλούσια τὰ ἐλέη καὶ TOUS οἰκτιρμοὺς 
 αὐτοῦ ἐπὶ πάντας ἡμᾶς καὶ τοῦ 
 καταξιωθῆναι ἡμᾶς τῆς βασιλείας 
 τῶν οὐρανῶν ἐκτενῶς δεύμεθά σου 
 
 « ν “ \ ΓΤ , \ , 
 15 Ὑπὲρ τῶν ras ἁγίας νηστείας τὰς δεή- 
 σεις διεκτελούντων καὶ ἐλθόντων τοῦ 
 ΄ > “ , , 
 προσκυνῆσαι ev τῷ ζωηφάρῳ τάφῳ 
 ’ a ἈΝ. ἵν c , > λ ᾿ 
 τοὐτῳ καὶ ἐν ταῖς ἁγίαις ἐκκλησίαις 
 ὀρθοδόξων τοῦ Κυρίου δεηθῶμεν 
 Lod , Ν 4 , 
 20 Τῆς mavayias καὶ ὑπερευλογημένης 
 ἀχράντου δεσποίνης ἡμῶν θεοτόκου 
 Ν > - , ΄“ , 
 καὶ ἀειπαρθένου Μαρίας, τῶν τιμίων 
 ἀσωμάτων ἀρχαγγέλων, τοῦ ἁγίου 
 > ‘ ~ ?» , , 
 I@dvvov τοῦ ἐνδόξου προφήτου προ- 
 28 δρόμου καὶ βαπτιστοῦ, τῶν θείων 
 « “ > , > , cal 
 ἱερῶν ἐνδόξων ἀποστόλων προφητῶν 
 Ν > , Ld 4) , 
 καὶ ἀθλοφόρων μαρτύρων μετὰ πάν- 
 τῶν τῶν ἁγίων κτὰ 
 Καὶ ὑπὲρ τῶν προσκομισθέντων καὶ 
 30 προαγιασθέντων τιμίων ἐνδόξων ἐπ- 
 ουρανίων μυστικῶν φρικτῶν τιμίων 
 θείων δώρων καὶ σωτηρίας τοῦ παρ- 
 εστῶτος καὶ προσφέροντος ἁγίου 
 ὁσίου πατρὸς ἡμῶν καὶ ἱερέως Κύριον 
 
 35 τὸν θεὸν ἡμῶν ἱκετεύσωμεν 
 
 > , ~ 
 (ἐκφώνησις ὑπὸ τοῦ tepéws). 
 
 (THE LORD’S PRAYER) 
 
 Kai peta τὴν ἐκφώνησιν (ὃ διάκονος» 
 
 Πληρώσωμεν τὴν δέησιν ἡμῶν τῷ 
 
 49 Κυρίῳ ὅτι πλήρης ὁ οὐρανὸς καὶ ἡ 
 γῆ τῆς δόξης αὐτοῦ 
 
 (Ὁ ἱερεὺς ἐπεύχεται) 
 
 P. 58 sq. 
 
 ® Marg. τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ. 
 
The Praesanctified Liturgy of S. Fames 490 
 
 Ne Coe! a ΄ ᾳ 
 Καὶ ὑπὲρ τῶν προτεθέντων καὶ προ- 
 , , , Υ͂ 
 αγιασθέντων τιμίων δώρων Κυρίῳ 
 “ “ « col “ 
 TO θεῷ ἡμῶν δεηθῶμεν 
 , ΄ 
 Ὅπως Κύριος ὁ θεὸς ἡμῶν ὁ προσδεξά- 
 μενος αὐτὰ εἰς τὸ ἅγιον καὶ ὑπερου- 5 
 , ~ , 
 ράνιον καὶ νοερὸν αὐτοῦ θυσιαστήριον 
 κτλ 
 Τὴν ἑνότητα τῆς πίστεως καὶ τὴν κοινω- 
 , \ ‘ Pat} ΄ 
 νίαν καὶ δωρεὰν τοῦ ἁγίου Ivevparos 
 αἰτησάμενοι ἑαυτοὺς καὶ ἀλλήλους 10 
 Cos A « col “ 
 καὶ πᾶσαν τὴν ζωὴν ἡμῶν Χριστῷ 
 a “-“ , 
 τῷ Θεῷ παραθώμεθα 
 
 ε e ‘ > A 
 ὃ ἱερεὺς ἐκφωνεῖ 
 \ con ΄ 3 τ 
 Καὶ καταξίωσον ἡμᾶς δέσποτα {φιλάνθρωπε μετὰ παρρησίας ἀκατακρίτως κτλ) 
 ὃ λαός Ξ 
 , « ΄ ΄ a , 
 Πάτερ ἡμῶν (6 ἐν τοῖς οὐρανοῖς ἁγιασθήτω τὸ ὄνομά σου κτὰ) 
 
 ‘er +e r 
 ὃ ἱερεύς 
 
 ὅτι σοῦ ἐστιν ἡ βασιλεία {καὶ ἡ δύναμις καὶ ἡ δόξα τοῦ Πατρὸς κτλ). 
 
 {THE INCLINATION) 
 Ὃ διάκονος 20 
 Τὰς κεφαλὰς ὑμῶν τῷ Κυρίῳ κλίνατε 
 op pst PAR ΘΟ ΤῊ ΟΣ ἐν ἢ 
 
 {THE MANUAL ACTS AND THE COMMUNION) 
 (Ὁ διάκονος) 
 Μετὰ φόβου Θεοῦ πρόσχωμεν 
 a 6 et ny  Οἰπεδατοςν 
 (Ὁ διάκονος) Pp. 62-64. 
 
 ΒΩ ΄ ¢c δ , > * 
 Εἴπωμεν πάντες ὑπὲρ σωτηρίας εὐζωΐας 
 ; 2 
 τε Kal μακροημερεύσεως τοῦ ἁγίου 
 Ἔ ΄- Ν > 
 πατρὸς ἡμῶν καὶ ἀρχιεπισκόπου 30 
 Ἐπ a 
 Πέτρου, παντὸς τοῦ κλήρου καὶ τοῦ 
 , πο Gn = ¢ 
 φιλοχρίστου λαοῦ" καὶ ὑπὲρ τοῦ ἵλεων 
 καὶ εὐμενῆ καὶ εὐδιάλλακτον γενέσθαι 
 > 
 τὸν ἀγαθὸν καὶ φιλάνθρωπον Θεὸν 
 ΄σ «ς cal a 
 ἐπὶ ταῖς ἁμαρτίαις ἡμῶν καὶ ἐλεῆσαι 
 eon \ \ , a , 
 ἡμᾶς κατὰ TO μέγα τῆς φιλανθρωπίας 
 ~ »y € - 
 αὐτοῦ ἔλεος" καὶ ὑπὲρ τοῦ συγχωρη- 
 a Cl a ΄ ΄ 
 θῆναι ἡμῖν πᾶν πλημμέλημα ἑκούσιόν 
 
 Kk 2 
 
500 Appendix G 
 
 ’ 
 τε καὶ ἀκούσιον καὶ ὑπὲρ πάσης 
 ΄“- - , ‘ 
 ψυχῆς χριστιανῶν θλιβομένης καὶ 
 , ΄ ~ A 
 καταπονουμένης ἐλέους Θεοῦ καὶ 
 , > , e » ¢€ ἊΝ ΄ 
 βοηθείας ἐπιδεομένης᾽ ἔτι UTEP τῶν 
 , 
 
 5 εὐσεβεστάτων καὶ θεοφυλάκτων 
 ε ~ , , , ὃ 
 ἡμῶν βασιλέων, κράτους νίκης δια- 
 
 ΄- , 
 μονῆς εἰρήνης ὑγιείας καὶ σωτηρίας 
 > ΄ e A A “2 A ‘ 
 αὐτῶν" καὶ τοῦ Κύριον τὸν θεὸν 
 ἡμῶν ἐπὶ πλέον συνεργῆσαι καὶ κατ- 
 
 Io. ευοδῶσαι αὐτοὺς ἐν πᾶσι Kal ὑπο- 
 
 ΄ lo A ‘ , > ΄σ , 
 τάξαι ὑπὸ τοὺς πόδας αὐτῶν πάντα 
 ἐχθρὸν καὶ πολέμιον" καὶ ὑπὲρ σωτη- 
 ρίας καὶ ἀφέσεως ἁμαρτιῶν τῶν 
 ΄’ a - 
 δούλων τοῦ Θεοῦ 6 δ' καὶ ὃ δ', 
 ’ὔ ’ ΄.Ξ 
 Ι5 μνήμης καὶ ἀναπαύσεως τῶν ὁσίων 
 , « -“ UN Ὗ ΄ A 
 πατέρων ἡμῶν καὶ ἀδελφῶν καὶ 
 πάντων χριστιανῶν τῶν ὀρθοδόξων 
 εἴπωμεν πάντες 
 ὃ λαός 
 20 Κύριε ἐλέησον 
 ιβ΄. 
 (THANKSGIVING) 
 Ὁ διάκονος (Ὁ ἱερεὺς εὔχεται 
 
 ᾿Ορθοὶ οἱ μεταλαβόντες τῶν ἁγίων P. 65 sq. 
 235 ἀχράντων ἀθανάτων καὶ ζωοποιῶν 
 - - , ee > , 
 τοῦ Χριστοῦ μυστηρίων ἐπὶ ἀφέσει 
 τῶν ἁμαρτιῶν ἡμῶν ἀξίως εὐχαρι- 
 στήσωμεν τῷ Κυρίῳ 
 Υ͂ ’ « “ ς / 
 Οπως γένηται ἡμῖν ἡ μετάληψις τῶν 
 30 ἁγιασμάτων αὐτοῦ εἰς ἀποτροπὴν 
 παντὸς πονηροῦ πράγματος, εἰς ἐφό- 
 διον ζωῆς αἰωνίου καὶ εἰς κοινωνίαν 
 κτὰ 
 ~ , ‘ e , 
 Τῆς παναγίας καὶ vmepevAoynpevns 
 25 ἀχράντου δεσποίνης ἡμῶν θεοτόκου 
 καὶ ἀειπαρθένου Μαρίας μετὰ πάντων 
 τῶν ἁγίων μνημονεύσαντες ἑαυτοὺς 
 κτλ. 
 (THE INCLINATION > 
 40 (Ὁ διάκονος) 
 ‘ A ς “ A , , 
 Tas κεφαλὰς ἡμῶν τῷ Κυρίῳ κλίνωμεν 
 ὦ stat ot dO πον γὸς 
 
Diptychs of Ferusalem 501 
 
 {THE DISMISSAL) 
 (ὋὉ διάκονος) 
 
 Ἔν εἰρήνῃ καὶ ἀγάπῃ Θεοῦ πορευθῶμεν. 
 
 ee ee NOD Χ ἫΠ 
 
 DIFTMCHS ORs JERUSAEEM 5 
 I 
 
 From the Diakonika of the Liturgy of S. James contained in Cod. Sinait. 1040. 
 
 The 
 
 Diptychs are those of Jerusalem (502. 6) written for use at Sinai (501. 20) 
 
 in the Liturgy of S. James (cp. p. 56sq. above). The approximate date 1166 
 is fixed by the names of the patriarchs commemorated : Luke of Constantinople, 10 
 Chrysoberges, sat from 1156 to 1168 or 1169; Sophronios II of Alexandria 
 before and in 1166; Athanasios of Antioch and Nikephoros II of Jerusalem in 
 1166 (Lequien Oviens Christianus i. 269; ii. 487, 759; iii. 503). Peter of Sinai 
 (Pharan) is unknown to Lequien (iii. 756). The emperors are not brought 
 up to date: the latest commemorated is Alexios I Komnenos, 1081-1118. 15 
 
 ‘O ἐν τοῖς δεξιοῖς διάκονος. . τὰ δίπτυχα τῶν ζώντων 
 
 « ν , ow » 7 ἔς 2 a \ > ΄ a ca 
 Ὑπὲρ σωτηρίας εἰρήνης ἐλέους ἀγάπης διαμονῆς καὶ ἀντιλήψεως τοῦ ἁγίου 
 
 “- 
 
 Τῆς 
 
 πατρὸς ἡμῶν Νικηφόρου τοῦ πατριάρχου ἹἹεροσολύμων καὶ τῶν σὺν αὐτῷ 
 ἁγίων μεγάλων οἰκουμενικῶν ὀρθοδόξων τριῶν πατριαρχῶν Λουκᾶ Κωνσταν- 
 τινουπόλεως, Σωφρονίου ᾿Αλεξανδρείας, ᾿Αθανασίου ᾿Αντιοχείας, Πέτρου τε 20 
 τοῦ πανοσίου πατρὸς ἡμῶν καὶ ἀρχιεπισκόπου καὶ λοιπῶν ὁσίων πατέρων 
 καὶ ἐπισκόπων τῶν ἐν πάσῃ τῇ οἰκουμένῃ ὀρθοδόξως ὀρθοτομούντων τὸν 
 
 λόγον τῆς ἀληθείας, παντὸς ἐκκλησιαστικοῦ ὀρθοδόξου τάγματος 
 
 ΑΕ ‘ ΄ \ , cal > ς “ δον ἈΝ ᾽, a” a a” 
 ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ Kal ἐξουσίᾳ ὄντων ἵνα ἤρεμον 
 
 καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι 25 
 ὑπὲρ πρεσβυτέρων διακόνων διακονισσῶν ὑποδιακόνων ἀναγνωστῶν ἑρμηνευ- 
 τῶν ἐπορκιστῶν Ψαλτῶν μοναζόντων ἀειπαρθένων χηρῶν ὀρφανῶν ἐγκρα- 
 τευομένων καὶ τῶν ἐν σεμνῷ γάμῳ διαγόντων καὶ τῶν φιλοχρίστων 
 
 Εἶτα ὃ ἐξ ἀριστερῶν διάκονος τὰ δίπτυχα τῶν κεκοιμημένων 
 ,’ ἈΝ i , , c cal , Ν > 4, 
 
 mavayias καὶ ὑπερευλογημένης δεσποίνης ἡμῶν θεοτόκου καὶ ἀειπαρθένου 30 
 
 , Gat AT , ας δι , ΄ ΄ \ κῷ 
 Μαρίας, τοῦ ἁγίου ᾿Ιωάννου τοῦ ἐνδόξου προφήτου προδρόμου καὶ βαπτιστοῦ 
 
 ΄σ > , > , 
 τῶν ἁγίων ἀποστόλων Πέτρου ἸΤαύλου ᾿Ανδρέου ᾿Ιακώβου ᾿Ιωάννου Φιλίππου 
 - ᾽ ΄’΄ , 
 
 Βαρθολομαίου Θωμᾶ Ματθαίου Ἰακώβου Σίμωνος ᾿Ιούδα Ματθία' Μάρκου 
 Λουκᾶ τῶν εὐαγγελιστῶν" τῶν ἁγίων προφητῶν καὶ πατριαρχῶν καὶ δικαίων" 
 
502 Appendix FH 
 
 A ~ , p a , 
 τοῦ ἁγίου Στεφάνου τοῦ πρωτοδιακόνου καὶ πρωτομάρτυρος᾽ τῶν ἁγίων 
 4 A ς “ “ ὃ A ‘ A ΤᾺ θ A 6 A c a 
 μαρτύρων καὶ ὁμολογητῶν τῶν διὰ Χριστὸν τὸν ἀληθινὸν θεὸν ἡμῶν μαρτυ- 
 , 
 ρησάντων καὶ ὁμολογησάντων τὴν καλὴν ὁμολογίαν 
 a ͵ a A A On ᾽ a 
 lav ἁγίων πατέρων ἡμῶν καὶ ἀρχιεπισκόπων τῶν ἀπὸ τοῦ ἁγίου ᾿Ιακώβου τοῦ 
 ~ ~ a > Lg 
 ἀποστόλου καὶ ἀδελφοῦ τοῦ Κυρίου καὶ πρώτου τῶν ἀρχιεπισκόπων μέχρι 
 
 on 
 
 ΄ a = , a AY Nee tes 
 Εὐθυμίου Συμεὼν καὶ ᾿Ιωάννου ταύτης τῆς ἁγίας Kupiov τοῦ θεοῦ ἡμῶν 
 πόλεως 
 ak Oi . 
 lav ἁγίων πατέρων ἡμῶν καὶ διδασκάλων 
 
 Κλήμεντος Τρηγορίου ᾿Αμβροσίου Κελευστίνου Ἑὐφραϊμίου 
 Ιο Τιμοθέου ᾿Αλεξάνδρου ᾿Αμφιλοχίου Αὐγουστίνου Μαρτίνου 
 Ἰγνατίου Εὐσταθίου Τιβερίου Κυρίλλου ᾿Αγάθωνος 
 Διονυσίου ᾿Αθανασίου Δαμάσου Δέοντος Σωφρονίου 
 Διονυσίου Βασιλείου Ἰωάννου Πρόκλου 
 Νικολάου Γρηγορίου ᾿Επιφανίου Φίλικος 
 15 Εἰρηναίου Τρηγορίου Θεοφίλου “Oppicdov 
 
 ΄- col , , 
 Καὶ τῶν ἁγίων μεγάλων ἑπτὰ Συνόδων τῶν ἐν Νικαίᾳ τριακοσίων δέκα ὀκτὼ Kal 
 cal > , e \ ΄ ‘ fal eae | , \ ΄ 
 τῶν ἐν Κωνσταντινουπόλει ἑκατὸν πεντήκοντα καὶ τῶν ἐν ᾿Εφέσῳ τὸ πρότε- 
 γ Ν ΄ > , ς , ’ Ν “ » ΄ι ς ϑ 
 ρον διακοσίων καὶ τῶν ἐν Καλχηδόνι ἑξακοσίων τριάκοντα καὶ τῶν ἐν τῇ ἁγίᾳ 
 , , ς A c / , Ν lol > r ¢€ ᾿ oe ri 
 πέμπτῃ συνόδῳ ἑκατὸν ἑξήκοντα τεσσάρων καὶ τῶν ἐν TH ἁγίᾳ Extn συνόδῳ 
 διακοσίων ὀγδοή ἐννέα καὶ τῶν ἐν τῇ ἁγίᾳ ἑβδόμῃ συνόδῳ οσί 
 20 ιακοσίων ὀγδοήκοντα ἐννέα καὶ τῶν ἐν τῇ ἁγίς μὴ συνόδῳ τριακοσίων 
 - ΄ ἜΝ Lol r - 
 πεντήκοντα, καὶ λοιπῶν ἁγίων πατέρων ἡμῶν καὶ ἐπισκόπων τῶν ἐν πάσῃ τῇ 
 > » 3 , 5 , \ Ἶ μν Ψ , 
 οἰκουμένη ὀρθοδόξως ὀρθοτομησάντων τὸν λόγον τῆς ἀληθείας 
 
 ἘΞ , ΄ Ἔα κα > a 
 lav ἁγίων πατέρων ἡμῶν καὶ ἀσκητῶν 
 
 Παύλου Θεοδώρου ᾿Εφραΐμ Σαβὰ ᾿Αναστασίου 
 55 ᾿Αντωνίου “λαρίωνος ᾿Ονουφρίου Χαρίτωνος Κοσμᾶ 
 
 Παύλου ᾿Αρσενίου Συμεῶνος Εὐθυμίου ᾿Ιωάννου 
 
 Παχωμίου Μακαρίου Συμεῶνος Γερασίμου 
 
 ᾿Αμμωνᾶ ᾿Ιωάννου Θεοδοσίου Μαξίμου 
 
 Ἢ = sD ΄ Ἐν δ a > , at a , > a 
 kal τῶν ἁγίων πατέρων ἡμῶν τῶν ἀναιρεθέντων ὑπὸ τῶν βαρβάρων ἐν τῷ 
 c , ᾿, ΨΝ > a ‘ > a ΞΕ ida 
 30 ἁγίῳ ὄρει τῴ Σινᾶ καὶ ἐν τῇ “Paide 
 Way cs ΄ , κε G , > a ε 
 Ετι ὑπὲρ πρεσβυτέρων διακόνων διακονισσῶν ὑποδιακόνων ἀναγνωστῶν ἑρμηνευ- 
 τῶν ἐπορκιστῶν Ψαλτῶν μοναζόντων τῶν μετὰ πίστεως ἐν τῇ κοινωνίᾳ τῆς 
 Cet, EN Ny = > , , 
 ἁγίας σου καθολικῆς καὶ ἀποστολικῆς ἐκκλησίας τελειωθέντων 
 = A aA = « πε 
 Καὶ τῶν εὐσεβῶν καὶ πιστῶν βασιλέων Κωνσταντίνου Edens, Θεοδοσίου τοῦ 
 a c ~ - 
 35 μεγάλου, Μαρκιανοῦ Βασιλείου Κωνσταντίνου Ῥωμανοῦ, Μιχαὴλ μοναχοῦ, 
 > ΄ A τὰ , ᾽ , ‘ > , ‘ ΄ > 5; A Ἂν lol Αἵ 
 Iwavvou καὶ Εἰρήνης, Αλεξίου καὶ Εἰρήνης καὶ τῶν kat αὐτοὺς εὐσεβῶς καὶ 
 ΄ ΄ , ΄σ - 
 πιστῶς βασιλευσάντων καὶ πάντων τῶν ἐν πίστει καὶ σφραγῖδι Χριστοῦ 
 
 προκεκοιμημένων φιλοχρίστων ὀρθοδόξων λαϊκῶν 
 
 Καὶ πάλιν ὃ ἐκ δεξιῶν διάκονος λέγει 
 Togs I) 3. «ΝΕ, x > 6 , a , Waa ae 2 - cad 
 40 Kal ὑπὲρ εἰρήνης καὶ εὐσταθείας τοῦ σύμπαντος κόσμου Kal ἑνώσεως πασῶν τῶν 
 ἘΠ} a a , > a Nive ores = o ΄, 
 ἁγίων τοῦ Θεοῦ ὀρθοδόξων ἐκκλησιῶν καὶ ὑπὲρ ὧν ἕκαστος προσήνεγκεν 
 
Diptychs of Ferusalem 503 
 
 A A , » Ἁ “ ΄- ’ ~ A i) Ν 
 ἢ κατὰ διάνοιαν ἔχει καὶ τοῦ περιεστῶτος φιλοχρίστου λαοῦ καὶ πάντων καὶ 
 πασῶν 
 
 ὃ λαός 
 
 Ν ’ Ἂν cal 
 Kat πάντων καὶ πασῶν. 
 
 ΤΙ 
 ΠΕ ΘΝ ΡΥ ΘΙΗ 
 
 From a card, printed at the Patriarchal Press in Jerusalem, for use in the 
 liturgies of S. Chrysostom and S. Basil (p. 389. 25: 409.5). The additional 
 commemorations at the end are printed on the verso of the card and are used 
 (1894) on the festival days of the respective sovereigns. 
 
 AINTYXA 
 
 ~ « ~ 
 Γερασίμου τοῦ μακαριωτάτου θειοτάτου τε Kal παναγιωτάτου πατρὸς ἡμῶν καὶ 
 ,ὔ A c f} , c {\ Ν , , ‘ 
 πατριάρχου τῆς ἁγίας πόλεως Ἱερουσαλὴμ καὶ πάσης Παλαιστίνης πολλὰ 
 τὰ ἔτη 
 , > 
 Νεοφύτου Κωνσταντινουπόλεως, Σωφρονίου ᾿Αλεξανδρείας καὶ Σπυρίδωνος 
 > cal , - ΄ 
 Αντιοχείας τῶν ἁγιωτάτων εὐσεβῶν καὶ ὀρθοδόξων πατριαρχῶν πολλὰ 
 τὰ ἔτη 
 Ὑπὲρ τοῦ προσκομίζοντος τὰ τί ὶ ἅγια δῶ Uta Κυρίῳ τῷ θεῷ ἡμῶ 
 p τοῦ προσκομίζοντος τὰ τίμια καὶ ἅγια δῶρα ταῦτα Κυρίῳ τῷ θεῴ ἡμῶν, 
 A ae δε Ε ᾿Ξ , Asien 
 TOU τιμίου πρεσβυτερίου, THs ἐν Χριστῷ διακονίας, παντὸς ἱερατικοῦ τάγ- 
 Satie Z ss 
 ματος καὶ μοναχικοῦ σχήματος Kal τῆς σωτηρίας αὐτῶν 
 ε \ 77 > a x , a 
 Ὑπὲρ εἰρήνης καὶ ἀγαθῆς καταστάσεως τοῦ σύμπαντος κόσμου, εὐσταθείας τῶν 
 ἁγίων τοῦ Θεοῦ ἐκκλησιῶν καὶ τῆς τῶν πάντων ἑνώσεως 
 ε Ν ΄ , cal c cal 
 Ὑπὲρ τῶν εὐσεβεστάτων καὶ θεοφυλάκτων βασιλέων καὶ αὐθεντῶν ἡμῶν, παντὸς 
 τοῦ παλατίου καὶ τοῦ στρατοπέδου αὐτῶν 
 « ‘ , Nemec ΄ , - > “ Ν 5 Ψ “ 
 Ὑπὲρ σωτηρίας καὶ ἀντιλήψεως πάντων τῶν εὐσεβῶν καὶ ὀρθοδόξων χριστιανῶν, 
 προσκυνητῶν ἐπιτρόπων τε καὶ συνδρομητῶν τοῦ παναγίου καὶ ζωοδόχου 
 , ΄ - ΄ i} 
 τάφου, ἐπισκέψεως τε καὶ βοηθείας παντὸς τοῦ περιεστῶτος χριστεπωνύμου 
 λαοῦ 
 
 Κ \ @ “ τ ὃ ΄ » \ , \ r 
 at ὧν €KdoTOS Κατα Οιανοίαν €XEL Και πάντων Καὶ πασων. 
 
 Τοῦ εὐσεβεστάτου αὐτοκράτορος πασῶν τῶν Ῥωσσιῶν ᾿Αλεξάνδρου τοῦ ᾿Αλεξαν- 
 δρίδου 
 
 Τῆς εὐσεβεστάτης συζύγου αὐτοῦ αὐτοκρατείρας Μαρίας τῆς Θεοδωρίδος 
 
 Τοῦ εὐσεβοῦς διαδόχου αὐτῶν Νικολάου τοῦ ᾿Αλεξανδρίδου καὶ παντὸς τοῦ αὐτο- 
 
 a ” “- “ 
 κρατορικοῦ οἴκου καὶ τοῦ στρατοπέδου αὐτῶν. 
 
 Τοῦ θεοσεβεστάτου βασιλέως τῶν Ἑλλήνων Τεωργίου τοῦ a’ 
 Τῆς εὐσεβεστάτης wugiyou αὐτοῦ βασιλίσσης Ολγας 
 Τοῦ εὐσεβοῦς διαδόχου αὐτῶν Κωνσταντίνου καὶ τῶν εὐσεβῶν βασιλοπαίδων, 
 
 \ a oe AIM, τ a ΄ 2a 
 παντὸς τοῦ βασιλικοῦ οἴκου Kal τοῦ στρατοπέδου αὐτῶν. 
 
 σι 
 
 10 
 
 15 
 
 20 
 
 25 
 
 30 
 
Io 
 
 15 
 
 504 Appendix F 
 
 APPENDIX J 
 
 THE: LITURGY -FROMsToE WRITINGS, OF 
 EGYPTIAN “FATHERS 
 
 H XYNA=IZ! 
 
 «(MASS OF THE CATECHUMENS) 
 {THE LECTIONS AND THE SERMON > 
 ὋὉ ἱερεὺς ἀπὸ τῆς καθέδρας 
 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 
 Αἱ ᾿Αναγνώσεις 3. 
 At Ψαλμῳδίαι “. 
 Ὁ ἐπίσκοπος ὑπανίσταται καὶ ἀποτίθεται τὸ ὠμοφόριον 
 ὃ ἀρχιδιάκονος ἀναγινώσκει τὸ Εὐαγγέλιον ὅ. 
 
 ὋὉ ἐπίσκοπος ἐπ᾽ ἐκκλησίας διδάσκει ὅ. 
 
 {THE DISMISSALS) 
 Οἱ κατηχούμενοι ἀποφοιτῶσι . 
 
 «MASS OF THE FAITHFUL) 
 (THE PRAYERS) 
 ὋὉ διάκονος διανίστησι τὸν λαὸν eis προσευχάς ὃ 
 Orationes . 
 
 {THE KISS OF PEACE) 
 Ὁ διάκονος προσφωνεῖ πρὸ τοῦ ἀσπασμοῦ 
 Οἱ ἀκοινώνητοι περιπατήσατε » 
 
 ὃ ᾿Ασπασμός "". 
 
 {THE OFFERTORY ) 
 “O ἱερεύς 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 13 
 ὃ λαὸς προσάγει τὰ δῶρα 
 
 οἱ διάκονοι προσκομίζουσι τὰ σκεύη καὶ ἣ σινδὼν ὑφαπλοῦται 
 
 προτίθεται ἣ δωροφορία "5, 
 
 ἘΠΕῚ 
 
The Egyptian Liturgy 505 
 
 Ta ἱερὰ Δίπτυχα 1. . 
 
 «ΑΝΑΡΗΟΗΑᾺΑΣ) 
 
 Ξ 
 
 c , , 4 , ~ ~ > , e , 4 Won ἢ 
 re) διάκονος κεκραγε OTL προσηκει τῳ λαῷ εν κοσμῷ εσταναι Και κΚατηρεέμειν ν 
 
 {THE THANKSGIVING AND THE INVOCATION > 
 Προσαναπέμποντες τὰς εὐχαριστίας Kal ὁμοῦ τῷ Θεῷ καὶ Πατρὶ δοξολογοῦντες 
 " \ ra “ a 
 τὸν Υἱὸν σὺν τῷ ἁγίῳ Πνεύματι πρόσιμεν οὕτως ταῖς ἁγίαις τραπέζαις 'δ 
 ὃ διάκονος προστάττει ὑμνολογεῖν 1? 
 “Ἅγιος ἅγιος ἅγιος Kypioc caBawe 
 , ε > 4 ‘ ε “ a ᾿ 3 a 18 
 TAHPHC Ὁ OYPANOC Kal H [H THC AOZHC ayTOY 10 
 Κατάγγέλλοντεο TON κατὰ σάρκα BANATON TOY MONOFENOYC yioY Tod Θεοῦ 
 τουτέστιν ᾿ΙηοοΥ̓ Χριοτοῦ THN Te ἐκ νεκρῶν ἀνάβίωσιν Kal THN E€IC OYPANOYC 
 Sue ε a 19 \ A > ΄ N a > ΄ Ὡς ΝΕ ΚΣ 
 ἀνάληψιν ὁμολογούντες ""-- διὰ τῆς ἐπικλήσεως καὶ τῆς ἐπιφοιτήσεως τοῦ ἁγίου 
 Πνεύματος τὸν ἄρτον καὶ τὸ ποτήριον ἁγιάζομεν °—Sedpeba ἐκτενῶς εἰς εὐλογίαν 15 
 ἡμῖν μεταπλασθῆναι τὴν πνευματικὴν ἵνα μετασχόντες αὐτῶν AflACOMMEN 
 οὠμάτικῶο καὶ πνευμάτικῶς 7 
 
 ὃ λαός 
 ᾿Αμήν “1 
 (ΤΗΕ FRACTION ) 20 
 ὋὉ διάκονος λέγει τὴν CUvaTTHY”. Ὃ ἱερεὺς κλᾷ τὸν ἄρτον “", 
 
 Τὸ καταπέτασμα ὑψοῦται “3. 
 
 {THE LORD’S PRAYER) 
 Ὃ ἱερεὺς σὺν τῷ λαῷ λέγει 
 
 Tlatep ἡμῶν ὁ ἐν τοῖς OypaNoic κτλ 3". 25 
 
 {THE ELEVATION) 
 Ὃ λειτουργὸς προσφωνεῖ 
 Τὰ aria τοῖς ἁγίοιο 
 ὁ λαός 
 
 Εἷς ἅγιος, εἷς κύριος εἰς δόξαν Θεοῦ Πατρός ““. 30 
 
 {THE COMMUNION ) 
 
 Προσέρχεται ὃ λαὸς καὶ προτείνει τὰς χεῖρας εἰς ὑποδοχὴν Tis ἁγίας τροφῆς *”. 
 
 (THE DISMISSAL) 
 
 Γίνεται ἀπόλυσις 33. 
 
Io 
 
 15 
 
 20 
 
 30 
 
 40 
 
 45 
 
 50 
 
 509 Appendix 7 
 
 {THE EULOGIA) 
 Τὰ προσφερόμενα eis λόγον θυσίας μετὰ τὰ ἀναλισκόμενα εἰς τὴν τῶν 
 μυστηρίων χρείαν οἱ κληρικοὶ διανειμάσθωσαν καὶ ἔπε κατ χοιγτενος ἐκ τούτων 
 ἐσθιέτω ἢ πινέτω ἀλλὰ μᾶλλον οἱ κληρικοὶ καὶ οἱ σὺν αὐτοῖς πιστοὶ ἀδελφοί 53. 
 
 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 z. 8. 
 
 As to the disposition of the church (ἐκκλησία S. Ath. Encyc. 3 and passim: 
 κυριακόν hist. Arian. 81, vita S. Ant. 2: ὃ νεὼς τοῦ Θεοῦ Synes. Catastasis p. 302 B) 
 there are mentioned the fountain in the atrium (τὰ ἐν τοῖς προτεμενίσμασι χέρνιβα 
 Synes. ef, 121, p. 258 Β), the seats of the people (ai δημοτικαὶ καθέδραι 7b. 67, 
 p- 216c), the sanctuary (τὸ ἱερατεῖον S. Ath. de morte αἰγὶ 3, de Fuga 24: 
 θυσιαστήριον Synes. u. 5.: ὃ τῶν κληρικῶν τόπος 5. Ath. de Synod. 18), which the 
 laity might not enter (7b.; hist. Arian. 81 τοιούτους τόπους... εἰς OVS οὐδὲ πᾶσι τοῖς 
 χριστιανοῖς ἔξεστιν εἰσελθεῖν), and its cancelli (κάγκελλοι Encycl. 4: κιγκλίδες 
 Synes. Catast. p. 302 Β) and veil (τὰ βῆλα τῆς ἐκκλησίας 5. Ath. hist. Arian. 56: 
 καταπέτασμα μυστικόν Synes. ep. 67, p.212C: cp. n. 23 below), with the bishop’s 
 throne (θρόνος S. Ath. hist. Arian. 56; Synes. Catast. τι. 5.1; τι. 4 below), the 
 seats of the presbyters (Orig. 7 Judic. iii. 2 in altaris circulo velut specula 
 quaedam intuentibus collocati: Synes. 2b. p. 216 c προεδρία : 5. Ath. de Synod. 18: 
 hist, Avian, 56 συμψέλλια subsellia— but these may be the people’s seats), and 
 the altar (ἡ ἁγία τράπεζα Encycl. 3, ap. c. Arian. 31: _Synes. Catast. p. 303 ς 6 
 βωμὸς ὁ ὁ ἀναίμακτος : a slab supported on pillars 7. Β τῶν κιόνων τῶν ἱερῶν αἱ τὴν 
 ἄσυλον ἀπὸ γῆς ἀνέχουσι τράπεζαν : sometimes of wood, 5. Ath. hist. Arian. 56) 
 and the sacred vessels in the custody of the clergy (ap. c. Avian. 11, 12). Of 
 vestments there is mention of albs (στοιχάρια λινᾶ 1b. 6ο: χιτώνια Awa Soz. ἢ. Ε. 
 ii. 22), the stoles of the deacons (ὀθόνη 3. Isid. Pel. epp. i. 136: cp. Ρ. 476. 16 
 above), and the pallium of the bishop (ὠμοφόριον 7b., τι. 5 below). 
 
 1 Σύναξις. 5. Athan. apol. de Fuga 24 (i. 334 c): SeLGyr: Al. in Joan, xii. τ 
 (iv. 1093 6): Evagr. 77. Ε. ii. 8. Also ἡ ayia σύνοδος S. Cyr. ΑΙ. 1. c. and TI04 D. 
 
 3 ΞΕ: ῬΕΙ͂: 6}. 1. 122 (Migne Ἐν. Ἰχέντῃ. 204) εἰρήνην 6 ἱερεὺς ἀπὸ τοῦ 
 ὕψους τῆς καθέδρας τῇ ἐκκλησίᾳ ἐπιφθέγγεται.... τὸ δὲ Καὶ τῷ πνεύματι σοῦ παρὰ 
 τοῦ λαοῦ ἀποκρινόμενον. Ῥ. τ18. 12 5644. 
 
 SUSE Macar. Aegypt. de charitate 29 (Migne PNG χα κῖν: 932 c) ὥσπερ οὖν κατὰ 
 τήνδε τὴν ὁρατὴν ἐκκλησίαν ἂν μὴ πρότερον αἱ ἀναγνώσεις αἱ ψαλμῳδίαι τε καὶ τίς 
 ἐστιν ἀκολουθία τοῦ ἐκκλησιαστικοῦ βαθμοῦ προχωρήσειεν αὐτὸ τὸ θεῖον μυστήριον 
 τοῦ σὠματός τε καὶ αἵματος τοῦ Χριστοῦ τὸν ἱερέα ἐπιτελεῖν οὐκ ἀκόλουθον" εἶτα κἂν 
 πᾶς μὲν ὁ ἐκκλησιαστικὸς κανὼν ἐπιτεθείη ἡ μυστικὴ δὲ τῆς προσφορᾶς ὗὑ ὑπὸ τοῦ ἱ ἱερέως 
 εὐχαριστία καὶ ἡ κοινωνία τοῦ σώματος τοῦ Χριστοῦ μὴ γένηται οὔτε ὁ ἐκκλησιαστικὸς 
 ἐτελεσιουργήθη θεσμὸς καὶ ἐλλιπής ἐστιν ἡ λατρεία τοῦ μυστηρίου. 
 
 * N. 3: 5. Cyr. Al. de ador. in spir. et verit. xii (i. 444 Ὁ) προσκομίζομεν δὲ καὶ 
 ἡμεῖς τὴν αἴνεσιν κατὰ πληθὺν μὲν ἐν ἐκκλησίαις εἰς ἑνότητα Πνεύματος καὶ ws εἰς ev 
 σῶμα καὶ ψυχὴν μίαν συνηνεγμένοι διὰ τῆς πίστεως ec ποιούμεθα δὲ τὰς δοξολογίας 
 καὶ καθ᾽ ἕνα πολλάκις ἠρεμοῦντες οἶκον... εἶτ᾽ οὖν ἐν ἐκκλησίαις κατὰ πληθὺν 
 προσάγοιτο πρὸς ἡμῶν τὸ θῦμα εἶτ᾽ οὖν ἐν ἑτέροις πράττοιτο τύποις καὶ καθ᾽ ἕνα τυχὸν 
 ἢ καὶ κατὰ δύο που καὶ τρεῖς καὶ πλείονας ἔτι, ἀδιάκριτος ἡ ἡ παράστασις τῶν ὑμνολογεῖν 
 εἰωθότων καὶ εἰς τοῦτο συνδεδραμηκότων" ὁμοῦ γὰρ τοῖς ἤδη κεκαθαρμένοις διὰ τοῦ ἁγίου 
 βαπτίσματος συναναφέρει τὸ θῦμα καὶ ὃ κατηχούμενος ἔτι καὶ τοῖς τελείοις συναναθεὶς 
 τὴν αἴνεσιν τῶν ἔτι μυστικωτέρων ἀποφοιτᾷ καὶ θυσίας εἴργεται τῆς ἐπὶ Χριστοῦ. 
 The preceding context makes it clear that the αἴνεσις, δοξολογία or θῦμα ἰ5 the θυσία 
 αἰνέσεως and this the Psalter. Cp. Mal.i. (ili. 825D). For theformof the psalmody 
 cp. 5. Athan. de Fuga 24 | 1.334 D) καθεσθεὶς ἐ ἐπὶ τοῦ θρόνου προέτρεπον τὸν μὲν διάκονον 
 ἀναγινώσκειν ψαλμὸν τοὺς δὲ λαοὺς ὑπακούειν Ὅτι εἰς τὸν αἰῶνα τὸ ἔλεος αὐτοῦ. 
 
The Egyptian Liturgy 507 
 
 5 S.Isid. Pel. epp. i. 136 (Migne P. 6. Ixxviii.272) τὸ δὲ τοῦ ἐπισκόπου ὠμοφόριον ἐξ 
 ἐρέας ὃν ἀλλ᾽ οὐ λίνου THY τοῦ προβάτου δορὰν σημαίνει ὅπερ πλανηθὲν ζητήσας ὃ Κύριος 
 ἐπὶ τῶν οἰκείων ὥμων ἀνέλαβεν" 6 γὰρ ἐπίσκοπος εἰς τύπον ὧν τοῦ Χριστοῦ τὸ ἔργον 
 ἐκείνου πληροῖ καὶ δείκνυσι πᾶσι διὰ τοῦ σχήματος OTL μιμητής ἐστι τοῦ ἀγαθοῦ καὶ 
 μεγάλου ποιμένος 6 τὰς ἀσθενείας φέρειν τοῦ ποιμνίου προβεβλημένος" καὶ πρόσχες 
 ἀκριβῶς" ἡνίκα γὰρ αὐτὸς 6 ἀληθινὸς ποιμὴν παραγένηται διὰ τῆς τῶν εὐαγγελίων τῶν 
 προσκυνητῶν ἀναπτύξεως καὶ ὑπανίσταται καὶ ἀποτίθεται τὸ σχῆμα τῆς μιμήσεως ὁ 
 ἐπίσκοπος αὐτὸν δηλῶν παρεῖναι τὸν Κύριον τὸν τῆς ποιμαντικῆς ἡγεμόνα καὶ θεὸν καὶ 
 δεσπότην. The pope of Alexandria was exceptional in that he did not rise at 
 the Gospel :- Soz. H. E. vii. 19 ἐένον δὲ κἀκεῖνο παρὰ ᾿Αλεξανδρεῦσι τούτοις" ἀνα- 
 γινωσκομένων yap τῶν εὐαγγελίων οὐκ ἐπανίσταται 6 ἐπίσκοπος ὃ παρ᾽ ἄλλοις οὐκ 
 ἔγνων οὔτ᾽ ἀκήκοα. The reading of the Gospel was the office of the archdeacon 
 exclusively at Alexandria: 7. ταύτην δὲ τὴν ἱερὰν βίβλον ἀναγινώσκει ἐνθάδε 
 μόνος ὁ ἀρχιδιάκονος" παρὰ δὲ ἄλλοις διάκονοι" ἐν πολλαῖς δὲ ἐκκλησίαις οἱ ἱερεῖς μόνοι, 
 ἐν δὲ ἐπισήμοις ἡμέραις ἐπίσκοποι ws ἐν Κωνσταντινουπόλει κατὰ τὴν πρώτην ἡμέραν 
 THs ἀναστασίμου ἑορτῆς. For well-known allusions to the Gospel see 5. Athan, 
 vita S. Antoni 2, 3 (i. 796 AB). 
 
 5 Sozom. H. 2. Vii. το παρὰ δὲ ᾿Αλεξανδρεῦσι μόνος ὃ τῆς πόλεως ἐπίσκοπος [ἐπ᾽ 
 ἐκκλησίας διδάσκει] φασὶ δὲ τοῦτο οὐ πρότερον εἰωθὸς ἐπιγενέσθαι ἢ ἀφ᾽ οὗ “ApeLos 
 πρεσβύτερος ὧν περὶ τοῦ δόγματος διαλεγόμενος ἐνεωτέρισε. S. Athan. de Synodis 16 
 ((. 730 Β) ws καὶ παρὰ σοῦ μεμαθήκαμεν κατὰ μέσην τὴν ἐκκλησίαν κηρύξαντος : ap. c. 
 Arian, 17 (i. 138 A) πῶς δὲ οἱ τὸν θρόνον τὸν ἐστολισμένον ἐπισκοπικῶς ὀδυρόμενοι, 
 τὸν ἐν αὐτῷ καθήμενον ἐπίσκοπον ἀνελεῖν ζητοῦσιν; iva καὶ 6 θρόνος τὸν ἐπίσκοπον ζητῇ 
 καὶ οἱ λαοὶ τῆς εὐσεβοῦς διδασκαλίας στερηθῶσιν. For applause see Socr. HE. vii. 13. 
 
 7S. Cyr. Al. de ador. in spir. et verit. xii.in n. 4 above. S. Athan. ap. c. Arian. 
 28 (1.148 A) πῶς οἷόν τε ἣν προσφορὰν προκεῖσθαι ἔνδον ὄντων τῶν κατηχουμένων ; 
 1b, 46 (165 B) ὡς ἀπὸ τούτου φαίνεσθαι μηδαμῶς γεγενῆσθαί τι τῶν μυστηρίων διὰ τὸ 
 τοὺς κατηχουμένους ἔνδον εἶναι. Cp.ib. 11: S.Cyr. Al. in Joan. ΧΙ (iv. 1086 8). 
 
 8S. Cyr. Al. de ador, in spir. et verit. xiii (i. 454 B) ἢ οὐκ αὐτοὶ [διάπον οἱ] προσ- 
 τάττουσι διακεκραγότες ἐ εν ἐκκλησίαις ποτὲ μὲν ὑμνολογεῖν ὅτι προσήκει λαοῖς καὶ ἐν 
 κόσμῳ μὲν ἑστάναι κατηρεμεῖν δὲ πολλάκις καὶ διανιστᾶσιν εἰς προσευχὰς καὶ τῆς 
 ἀναιμάκτου θυσίας ἐπιτελουμένης αὐτοὶ προσκομίζουσι τὰ τῶν σκευῶν ἱερώτερα καὶ 
 λεπτὴν ἐφ᾽ ἅπασι τοῖς ἀναγκαίοις ποιοῦνται τὴν ἐπιτήρησιν ; This would no doubt 
 justify the insertion of most of the deacon’s directions now existing in the 
 Egyptian texts. P. 119. 17. 
 
 * N.1r. The prayers for the emperor are frequently alluded to: S. Athan. af. 
 ad Constant. 16 (i. 304 Ὁ) σὺ δὲ θεοφιλέστατε βασιλεῦ ποῦ τοὺς λαοὺς ἂν ἤθελες 
 ἐκτεῖναι τὰς χεῖρας καὶ εὔξασθαι περὶ Gov; de Synodis το, ep. i concil. Arimin. ad 
 Constant. (i. 725 A) iva οἱ ἐπίσκοποι σὺν τοῖς ἰδίοις λαοῖς μετ᾽ εἰρήνης εἰς εὐχάς TE 
 καὶ λατρείας σχολὴν ἄγοιεν ἱκετεύοντες ὑπὲρ τῆς σῆς βασιλείας καὶ σωτηρίας καὶ 
 εἰρήνης: 7b. 55 respons. concil. Arimin. ad Constant. Ge 769 A) ὑπὲρ Tov δύνασθαι 
 ἡμᾶς τῷ παντοκράτορι Θεῷ καὶ τῷ δεσπότῃ καὶ σωτῆρι ἡμῶν Χριστῷ τῷ υἱῷ 
 αὐτοῦ τῷ μονογενεῖ ὑπὲρ τῆς σῆς βασιλείας τὰς ἐθίμους εὐχὰς μετὰ τῶν λαῶν 
 ἀποπληροῦν : Evagr. ΕΖ Ἐς ii. 8 episcopi aegypt. ad Leonem τάς Te συνήθεις 
 συνάξεις ἐπιτελοῦντα καὶ λιτὰς ἀναπέμποντα τῷ πάντων ἡμῶν σωτῆρι Χριστῷ ὑπὲρ τῆς 
 εὐσεβοῦς ὑμῶν βασιλείας καὶ τοῦ φιλοχρίστου ὑμῶν παλατίου. Fora form of bidding 
 see 83. Athan. ap. ad Const. 10 (1. 301 Cc) μόνον γὰρ ἔλεγον Εὐξώμεθα περὶ τῆ: 
 σωτηρίας τοῦ εὐσεβεστάτου Αὐγούστου Κωνσταντίου, καὶ πᾶς ὁ λαὸς εὐθὺς μιᾷ φωνῇ 
 ἐβόα Χριστὲ βοήθει ἹΚωνσταντίῳ, καὶ διέμενεν οὕτως εὐχόμενος. It appears from 
 
 S. Cyr. Al. ep. ad Joan. Ant. (v. 2.105 C) δεδιδάγμεθα δὲ καὶ λέγειν ἐν προσευχαῖς Κύριε 5 
 
 6 θεὸς ἡμῶν εἰρήνην δὸς ἡμῖν, πάντα γὰρ ἀπέδωκας ἡμῖν, that the celebrant’s prayers, 
 Ρ-1όο. 20, already existed in some form. (The coptic is probably original here: in 
 the greek the clause referred to is now only in the later intercession, p. 126. 21.) 
 10 Tim. Alex. resp. canon. 9 (Migne P. G. xxxiii. 1302) ἐν τῇ θείᾳ ΣΝ 
 ὁ διάκονος κτλ. 
 ΔΝ το: Orig. in Roni. X. 33 (iv. 683 c) mos ecclesiis traditus est ut post ora- 
 tiones osculo se invicem suscipiant fratres. Cp. Clem. Al. Paed. iii.11§ 81. P.123. 
 
 20 
 
 to 
 σι 
 
 35 
 
 40 
 
 » 
 
 45 
 
Io 
 
 20 
 
 is) 
 σι 
 
 30 
 
 35 
 
 40 
 
 50 
 
 55 
 
 508 Appendix 7 
 
 12S. Cyr. Al. im Joan. xii.1 (iv. 1093C) τοιγάρτοι καὶ ἐν ταῖς ἁγίαις μάλιστα 
 συνόδοις ἤτοι συνάξεσι παρ᾽ αὐτὰς τοῦ μυστηρίου Tas ἀρχὰς τοῦτο (sc. Εἰρήνη πᾶσιν) 
 καὶ ἡμεῖς ἀλλήλοις φαμέν. Cp. Ρ. 124. 15 544. 
 
 18'S. 1514. Pel. epp. i. 123 (264 D) ἡ καθαρὰ σινδὼν ἡ ὑφαπλουμένη τῇ τῶν θείων 
 δώρων διακονίᾳ ἡ τοῦ ᾿Αριμαθέως ἐστιν Ἰωσὴφ λειτουργία. . ἡμεῖς ἐπὶ σινδόνος τὸν 
 ἄρτον τῆς προθέσεως ἁγιάζοντες κτλ. S. Cyr. Al. in Zach, vi. (iii. 814 A) παρ᾽ οὐδενὸς 
 γὰρ ὅλως εἰς κοινὴν λαμβάνεται χρείαν τοῦ ἁγίου θυσιαστηρίου τὰ σκεύη GAN ἔστιν ὡς 
 ἔφην ἅγια καὶ εἰς δόξαν Θεοῦ τετηρημένα καὶ μόναις ταῖς χρείαις ὑπηρετεῖν εἰωθότα 
 τῆς ἁγίας τραπέζης, δι᾿ αὐτῶν τε καὶ ἐν αὐτοῖς αἱ τῶν προσαγόντων τελοῦνται θυσίαι 
 οὐχ ἑκάστου φέροντος ἴδιον τὸ σκεῦος ἁπάντων δὲ μόνοις τοῖς ἱεροῖς κεχρημένων : id, 
 in Luc. «xit. 19 (Migne P. G. Ixxii. 908 Β) εὐχαριστεῖ μὲν τουτέστιν ἐν σχήματι 
 προσευχῆς διαλέγεται τῷ Θεῷ Πατρὶ κοινωνὸν ὥσπερ αὐτὸν καὶ συνευδοκητὴν ἀπο- 
 φαίνων τῆς δοθησομένης ἡμῖν εὐλογίας ζωοποιοῦ: πᾶσα γὰρ χάρις καὶ πᾶν δώρημα 
 τέλειον Ep ἡμᾶς ἔρχεται παρὰ Πατρὸς δι᾽ Ὑἱοῦ ἐν ἁγίῳ Πνεύματι" τύπος δὲ ἣν ἄρα τὸ 
 δρώμενον εἰς ἡμᾶς αὐτοὺς τῆς ὀφειλούσης προσανατείνεσθαι λιτῆς εἰ μέλλοι προτίθεσθαι 
 παρ᾽ ἡμῶν τῆς μυστικῆς καὶ ζωοποιοῦ δωροφορίας ἡ χάρις ὃ δὴ καὶ δρᾶν εἰθίσμεθα : 
 id. in n. 8: S. Isid. Pel. efp. i. 187 (8ο4 A) τὴν πρόθεσιν τῆς δωροφορίας. Cp. 
 S. Athan. ap. c. Arian. 28,n.7 above. There is no evidence in these writers for 
 the position of the offertory, but there seems to be no other place for it, and 
 apparent traces of it still remain at this point in 5. Mark, p. 124. 
 
 1 P, 124. 20 seems to be a remnant of the diptychs at this point. Otherwise 
 the references are only general and do not indicate their position. S. Cyr. Al. ep. 
 ad Attic. (v.c. 204) Tots παρὰ τῆς σῆς θεοφιλείας ἐπεσταλμένοις ἐντυχὼν ἔγγεγρά- 
 pba μὲν τὴν Ἰωάννου προσηγορίαν ἐν ταῖς ἱεραῖς ἐμάνθανον δέλτοις... οὐκ ἐν τοῖς 
 τῶν λαϊκῶν καταλόγοις ἐν δὲ τοῖς τῶν ἐπισκόπων ἐντετάχθαι αὐτήν. 
 
 15. N. 8 above. 
 
 16S. Cyr. Al. in Luc. xxi. 19, as in n. 13 above. 
 
 ΕΝ ΘΝ eCp: Ῥ. τὴ. 55. 
 
 18S. Cyr. Al. ἐς. Abac. iii. (111. 555.4). S. Athan. de Trin. et Sp. 5. 16 (i. 977 Β) 
 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) εἰ δὲ καὶ πλῆθος ποθοῦ- 
 μεν ὧν φιλανθρώπων τυγχάνειν θέλομεν μανθάνομεν ὅτι χίλιαι χιλιάδες παρειστή- 
 κεισαν αὐτῷ καὶ μύριαι μυριάδες ἐλειτούργουν αὐτῷ αἵτινες ὡς συγγενεῖς καὶ 
 φίλους τοὺς μιμουμένους τὴν εἰς Θεὸν αὐτῶν εὐσέβειαν ὁρῶντες κτλ: 5. Athan. 
 m illud Omnia mihi 6 (i. 108 A) τῶν χερουβὶμ ἢ τῶν σεραφὶμ ἘΠ τὴν δοξο- 
 λογίαν προσφέρουσιν ἀπαύστοις τοῖς χείλεσιν οὐδὲν ἕτερον ἢ τὴν θείαν καὶ 
 ἄφραστον φύσιν τῇ τρισαγιότητι δοξάζοντα. . . τὸ γὰρ τρίτον τὰ τίμια ζῶα 
 ταῦτα προσφέρειν τὴν δοξολογίαν “ΑΎιος ἅγιος ἅγιος λέγοντα KTA: Ὁ: Didym. de 
 Trinit, ii. 77 A (Migne PYG, Xxxix. 545 B) ἀνταναφωνούντων ἀσιγήτοις στόμασι καὶ 
 ἀκαταπαύστῳ φωνῇ : S. 1514. Pel. epp. i. 151 (284) τὰ πολυόμματα ζῶα (Ρ. 131. 25). 
 
 1g De Cyr. Al. ep. oecum. ad Nestor, ii. (v.c. 72C) καταγγέλλοντες .. ὁμολογοῦντες 
 τὴν ἀναίμακτον ἐν ταῖς ἐκκλησίαις τελοῦμεν λατρείαν προσιμέν TE οὕτω Tals μυστικαῖς 
 εὐλογίαις καὶ ἁγιαζόμεθα μέτοχοι γινόμενοι τῆς τε ἁγίας σαρκὸς καὶ τοῦ τιμίου αἵματος 
 τοῦ πάντων ἡμῶν σωτῆρος Χριστοῦ. P. 133. 22 sqq. 
 
 29 Theophil. Alex. Lib. paschal. i. (ap. 5. Hieron. ep. xeviii. 13) non recogitat... 
 panem dominicum quo salvatoris corpus ostenditur et quem frangimus in sancti- 
 ficationem nostri et sacrum calicem quae in mensa ecclesiae collocantur et utique 
 inanima sunt, per invocationem et adventum sancti Spiritus sanctificari. S. Isid. 
 Pel. epp. i. 313 (364 B) μὴ ὕβριζε τὴν θείαν λειτουργίαν, μὴ ἀτίμαζε THY τῶν καρπῶν 
 εὐλογίαν... ἀλλὰ μεμνημένος ὡς αἷμα Χριστοῦ τὴν τούτου ἀπαρχὴν τὸ θεῖον ἐργάζεται 
 Πνεῦμα οὕτως αὐτῷ κέχρησο ὡς ἀσθενής κτλ. (ΟΡ. 1b. 109 (256 B): 401 (405 D) ἄρτος 
 τὸν ἁγιασμὸὺν ἐνεπιστεύθη. 
 
 ἜΘ, Cyr. ΑἹ, in Matt. «xvi. 27 ap. Corder. Catena in Matt. 11. 154 ἅμα δὲ καὶ ἡμῖν 
 τύπον δίδους πρῶτον εὐχαριστεῖν καὶ οὕτω κλᾶν τὸν ἄρτον καὶ διαδιδόναι: διὸ καὶ 
 ἡμεῖς ἐπ᾽ ὄψεσι Θεοῦ τὰ προειρημένα τίθεντες δεόμεθα κτλ. Cp. Orig. ς. Cels. viii. 33 
 (i. 766 D) τοὺς μετ᾽ εὐχαριστίας καὶ εὐχῆς THs ἐπὶ τοῖς δοθεῖσι προσαγομένους ἄρτους 
 
The Egyptian Liturgy 509 
 
 ἐσθίομεν σῶμα γενομένους διὰ τὴν εὐχὴν ἅγιόν τι Kal ἁγιάζον τοὺς μετὰ ὑγιοῦς 
 προθέσεως αὐτῷ χρωμένους. 
 
 #2 S. Dionys. Al. ep. ad S. Xystum ap. Euseb. H. E. vii. ο εὐχαριστίας yap 
 ἐπακούσαντα καὶ συνεπιφθεγέάμενον τὸ ᾿Αμὴν καὶ τραπέζῃ παραστάντα καὶ χεῖρας εἰς 
 ὑποδοχὴν τῆς ἁγίας τροφῆς προτείναντα καὶ ταύτην καταδεξάμενον κτλ. 5. Athan. 5 
 ap. ad Constant. 16 (i. 304 Ὁ) ποῦ πρέπον ἣν καὶ ὕσιον ὑπακοῦσαι τὸν λαὸν τὸ 
 ᾿Αμήν ; (but this is not necessarily the great Amen). Cp. 5. Cyr. Al. fragm. in 
 I Cor. xiv. 16 (Pusey v. 296). P.134. 32. 
 
 *3 Leontius Neapolit. vita S. Joan. Eleemos. 14 (Migne P. G. xciii. 1627) cum 
 ergo ad sanctum dominicum diem pervenisset et sancto altari astitisset ut 10 
 incruentum sacrificium offerret, iam diacono generalem orationem pene consum- 
 mante, sanctum velum exaltaturo, in mentem malitiae immemoris venit et statim 
 divini praecepti recordans asserentis Sz offers munus tuum ad altare et τὲ 
 recordatus fueris quia frater tuus habet aliquid adversum te relinque ibt munns 
 tuum &c. intimat diacono facienti orationem quam diaconus solitus facere erat 15 
 ut reinciperet a capite et si impleretur iterum recapitularet usquedum perveniat 
 elus sanctificatio ... et veniente eo et veritate testimonium perhibente prior 
 patriarcha genu flexit dicens Indulge mihi frater.. . et dicente patriarcha Deus 
 nobis omnibus indulgeat, surrexerunt et ingressi sunt ambo ecclesiam et tunc 
 cum multo gaudio et laetitia astitit sancto altari cum munda conscientia valens 20 
 dicere Deo Dimitte nobis debita nostra sicut &c. (The greek of this work does 
 not exist in its original form: in Symeon Metaphrastes vita S. Joan. Eleemos. 
 [Migne P. G. exiv. 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) τὴν συναπτὴν αἴτησιν : perhaps Anastasius read συνήθη 25 
 for συναπτήν.) Cp. p. 138. 20sqq. But perhaps the reference is to ‘ the Prayers.’ 
 
 24S. Cyr. Al. ὡς Matt. xxvt. 27 in τι. 21: Theophil. Al. Lib. paschal. i. in ἢ. 20. 
 
 25. Leontius Neapol. wita S. Joan. Eleemos. 38 (Migne P. G. xciii. 1649) facit 
 missas in oratorio suo nullum habens nisi ministrum suum. cum ergo sancta 
 benedixisset patriarcha et orationem dominicam inchoasset coeperunt dicere tres 30 
 tantum illi Pater noster et cum pervenissent ad sermonem quo dicitur dimitte nobis 
 debita nostra sicut et nos dimittimus debitoribus nostris innuit domestico patriarcha 
 ut taceret: siluit ergo et patriarcha et permansit princeps solus dicens versum 
 dimitte nobis sicut et nos dimittimus et statim conversus sanctus dicit ei mansueta 
 voce Vide in quali terribili hora quid dicis Deo quoniam sicut 480 dimuitto ita et 3 
 tu dimitte mihi. Cp.n. 23 above. Synes. de Regno p.gB ἱεραί τε ἐν τελεταῖς 
 ἁγίαις εὐχαὶ Πάτερ ἡμῶν ἐκβοῶσαι (see Petavius’ note in 103) ἘΞῚ5Ο. 
 
 Ὁ S. Cyr. Al. i Joan. xii (iv. 1086 c) τοιγάρτοι καὶ τοῖς μετασχεῖν ἐθέλουσιν 
 εὐλογίας τῆς μυστικῆς οἱ τῶν θείων μυστηρίων προσφωνοῦσιν λειτουργοὶ TA ἅγιὰ τοῖς 
 ἁγίοιο, πρεπωδεστάτην εἶναι διδάσκοντες τῶν ἁγίων τὴν μέθεξιν τοῖς ἡγιασμένοις 40 
 ἐν πνεύματι. Cp. im Joan. iv. 7 (iv. 438A). The formula Εἷς ἅγιος κτλ is fre- 
 quently quoted by S. Didymus, but is not connected with the Ta ἅγια or the 
 liturgy: see de Trinit. 111. 13 (1754), ii. 6 (724), 7 (91 B). P. 138. 
 
 2S DionyS wal τ ΠΣ 55, Ores Ὁ (δ 015. 11 oan nears 5: Gyre ΑἹ 1π 
 nn. 16, 19. 21, and τη: Joan, xii. 1 (iv. 1104). In the fourth century it was usual 45 
 for the faithful to carry away particles in which to communicate themselves: 
 
 S. Bas. ep. xciii. (iii. 187 a) ἐν ᾿Αλεξανδρείᾳ δὲ καὶ ἐν Αἰγύπτῳ ἕκαστος καὶ τῶν 
 ἐν λαῷ τελούντων ὡς ἐπὶ τὸ πλεῖστον ἔχει κοινωνίαν ἐν τῷ οἴκῳ αὐτοῦ καὶ ὅτε 
 βούλεται μεταλαμβάνει δι᾿ ἑαυτοῦ. And on saturday evening in the neighbour- 
 hood of Alexandria and in the Thebaid they communicated not fasting : Socr. 50 
 ἘΠῚ Hee Αἰγύπτιοι δὲ γείτονες ὄντες ᾿Αλεξανδρέων καὶ οἱ τὴν Θηβαΐδα οἰκοῦντες 
 
 ἐν σαββάτῳ μὲν ποιοῦνται συνάξεις, οὐχ ὡς ἔθος δὲ χριστιανοῖς τῶν μυστηρίων μετα- 
 λαμβάνουσι, μετὰ γὰρ τὸ εὐωχηθῆναι καὶ παντοίων ἐδεσμάτων ἐμφορηθῆναι περὶ ἑσπέραν 
 προσφέροντες τῶν μυστηρίων μεταλαμβάνουσιν (an agape seems to be referred to). 
 
 8S. Athan. hist, Arian. 55 (1.377 ΕἸ ἤδη μὲν οὖν ἦσαν of πλεῖστοι TOU λαοῦ γενομένης 55 
 ἀπολύσεως ἐξελθόντες γυναικῶν δὲ ὀλίγων ἀπομεινασῶν γέγονεν ws προσέταξαν. P.142. 
 
 29 Theoph. Al. Canon 7 (Migne P. 6. Ixv. 41). 
 
 on 
 
510 Appendix K 
 
 APPENDIX K 
 
 THE EGYPTIAN LITURGY OF THE ARABI 
 DIDASCALIA CAP. XXXVI 
 
 MS. Bodl. Huntingt. 31, f. 121 
 
 5 And he shall begin the celebration of the holy Kuddas 
 
 { ENARXIS > 
 Accordingly first he shall say the Prayer of Thanksgiving ἃ. 
 
 And after that, while all the congregation sits, he shall address to them 
 explanations of the word, to wit of the holy scripture, and instruct them, as 15 
 10 fitting, in their conversation and instruct them in the path of virtue. 
 
 {THE PROTHESIS) 
 
 Then he shall recite Psalmody? from And the presbyter shall bring the bread 
 the book of Psalms by the mouth of those and the chalice of the eucharist*. 
 who have received the gift from skilful And the bishop shall bring the mcense 
 
 15 teachers, and all the congregation shall and go round about the altar three times 
 listen to them with understanding and in honour of the holy Trinity: and he 
 fear: they shall follow them with shall hand the censer to the presbyter 
 
 contrition. and he shall go round with it to the 
 congregation *. 
 
 20 «MASS OF THE CATECHUMENS) 
 (THE LECTIONS ) 
 
 And when they have finished the psalmody the deacon shall recite sections from 
 the Apostolic word, and a section from the Psalms: then from the word of the 
 Gospel®. 
 
 25 (MASS OF THE FAITHFUL) 
 {THE PRAYERS) 
 
 And they shall pray for the sick and those abroad and those in distress, and for 
 the weather and for the fruits and for the kings and them that are in high places, 
 and for them that have fallen asleep and them that ° have repented® and do benefit 
 
 30 to the church: and they shall pray also for the catechumens, and for the peace of 
 the universal church, and for the bishop and for the clergy, and for the assembly 
 of the congregation '. 
 
 1Cp.p.147. ?absalmtidia. Cp.pp.145sq. *aucharisdia. ‘* Cp. pp. 150sqq. 
 5 Cp. pp. 152-156. 6 Reading \job for \ak. 7 Cp. pp. 159-161. 
 
Fragment of a Persian Anaphora 511 
 
 (ANAPHORA) 
 
 And so the bishop shall consecrate, the veil being let down and the presbyters and 
 the deacons and the subdeacons' being within. And the subdeacons and the reader? 
 and the widows who are deaconesses and have spiritual gifts and the bishop shall 
 stand at the altar, and the deacons shall be around him and shall fan with fans 
 and linens* like the wings of the cherubim, and the presbyters standing with him, 
 
 and so the whole of the clergy* in their order. 
 And he shall not give the host® to any save to a believer alone. 
 
 APP ENDIOS Ll 
 
 FRAGMENT OF AN ANAPHORA OF THE PERSIAN 
 RITE 
 
 MS. Brit. Mus. Add. 14669 ff. 20 sq. 
 
 The fragment consists of two leaves of syriac writing of the sixth century, 
 in part undecipherable without the use of chemical reagents. Dr. Bickell 
 published as much of it as he could decipher in his Conspectus ret syrorum 
 literariae (Minster 1871, pp. 71-73: cp. p. 63), and subsequently collated it 
 a second time and made the following reconstruction for the Appendix to 
 Liturgies Eastern and Western Oxford 1879. The roman numerals indicate 
 the columns of the MS., the arabic the lines of each column: each dot represents 
 an illegible syriac letter: words in italics are conjecturally restored from such 
 traces as are still decipherable, those in italics and enclosed in [ 1] are conjectured 
 from the sense: capitals represent the corresponding syriac letters of words 
 otherwise undecipherable. 
 
 I 
 © Gon nD Δ oO Κ 
 Οὐ gy Rar OMCS DORs oie car KI 
 BX Bane oo. ΡΥ δ queue A 
 4 DRT 
 Goings ον Ὁ b oo to ao ¢ eorum 
 (GG aio fin oo tha crois spivituales 
 
 7. . . A Sanctipraedicatio . . 5 terrent 
 
 8 ... . te ut dum sanctipraedicant te 
 
 9 [fer] . . [few] sanctum sanctificentur et per glorificationem tuam 
 2 
 
 * abudiakonin, agnostis. 3 acmisat=xapioa? ‘‘ aclirus. 5 kurban. 
 
 σι 
 
 μ᾿ 
 
 ° 
 
 - 
 - 
 
 3? 
 
10 
 
 20 
 
 30 
 
 40 
 
 512 
 
 10 
 Ir 
 I2 
 13 
 14 
 15 
 16 
 17 
 18 
 19 
 20 
 21 
 22 
 23 
 24 
 25 
 26 
 27 
 28 
 29 
 30 
 31 
 32 
 33 
 34 
 35 
 
 on aw FW DN ἡ 
 
 Appendix L 
 
 .... . VN spiritualem glorificemur 
 
 . . . sicut illi in una concordia 
 
 Dae te) en StUpPORIS et imiclamore 
 .... .. in sanctipraedicatione silentii 
 ie Cae ὑπ SP LOCIS 
 
 sooo ood oo Be ξργαη al te 
 
 5 DAOE PA. Re ΣΧ Σ ΟΣ ΕΙΣ, 
 
 .... emittunt et una voce 
 
 νον + « Mm concordia clamant 
 
 .... . et dicunt ut et nos 
 
 [quos] gratia tua fecisti sanctos 
 
 sicut illos cum lis in una 
 
 concordia anima pura 
 
 et mente illuminata sancte 
 
 clamemus et dicamus 
 
 Sanctus sanctus sanctus. 
 
 Sanctus es tu et glorificandus et magnum 
 nomen tuum domine omnium et deus 
 et creator omnium, rex [vegumz] 
 domine dominorum iudex zudicum 
 gubernator qui ab altero |non| 
 gubernaris, zudicans omnia cui tudex [non est], 
 rex cui regnum R... 
 
 super potestatem eius non MT..... 
 domine unice quia non est domunatio 
 ἘΠΕ GUNS Gy 5 τς 6-0 © 
 
 II 
 Deus essentia cuius nemo resistit 
 potestati, tu es una sola 
 natura sancta et essentia 
 adoranda: tu es sicut 
 es, at quomodo es 
 nemo scit: stupendum est 
 nomen tuum et tremenda commemoratio tua 
 et mira narratio de te 
 et terrifica explicatio 
 essentiae tuae: tu es ille qui in veritate 
 [6onus| es et non per similitudinem 
 . ..... bonitas tua: non appropinquat 
 {mutatio| ad gratiam tuam quia 
 in veritate sine mutatione 
 est bonitas tua: tu es 
 causa gratiae tuae quia natura tua est 
 fons miserationis tuae: a te ascendit 
 
fragment of a Persian Anaphora 
 
 18 
 19 
 20 
 21 
 22 
 23 
 24 
 25 
 26 
 27 
 28 
 29 
 30 
 91 
 32 
 33 
 34 
 
 Ὁ ON ANA WD A 
 
 Ὁ b&b YW HW YD DPD HH MM HH ew HOW eM Wm ow 
 AnFrWNHH OO MI AUN AWD HO 
 
 et super omnia effunditur fons 
 plenus misericordiae tuae: non 
 sumpsisti. .A .... dedisti 
 
 aliis quia nemo est [ditior| te 
 
 ut tibi mutuum det, nec etiam indiges 
 
 tu ut mutuum accipias, quia in te et apud te 
 
 coacervatae sunt divitiae omnis vitae: 
 tu beneficia tantum tribuere nosti 
 
 et suades creaturis tuis 
 
 ut [accipiant| gratiam tuam:; vocas 
 creaturas tuas ut accipiant dona tua. 
 ἘΠῸ ΠΕΒΕ enim) yume τς τ Veep εν 
 AM τος o CAIRNS G6 5 
 
 τὰ - eee Ptatiay ἘΠΕ. τ" 
 
 iy one  νν τ ΣΈ Κα ΕΠ: tetonts 
 
 τος quia “on est qui sufficiat.... 
 ΣΡ Niel tat tre: MCGILL be veces 
 
 secreto dispergis 
 
 ..... »K omnipotens brachium tuum 
 -..... Creatio tua quam vocavit 
 ... ex nihilo nutus 
 
 voluntatis tuae. tu es Deus qui, cum 
 esses solus et alius 
 
 tecum in essentia non adesset 
 
 praeter Filium qui ex essentia tua 
 
 et Spiritum qui ex natura tua, creasti 
 creaturas vivas et potestates 
 
 spiritus et fundasti mundum 
 CtRIMichlorametnexO7/1Astian malas 
 superiorum et mandatum tuum Z.... 
 mundos secreto S..R. 
 
 effudisti autem gratiam tuam 
 abundantius super genus 
 
 debile humanitatis nostrae: de 
 
 terra enim imaginem tuam fecisti nos 
 
 et de pulvere similitudinem tuam nobis tribuisti 
 
 et potestatem .. .A divinitatis tuae 
 posuisti . . . super imaginem tuam 
 per gratiam tuam ut omnia obedirent 
 imagini tuae et praestarent servitutem 
 
 similitudini tuae: et ecce impositum est super 
 
 ommia quia tu sic voluisti iugum 
 regni hominis mortalis et obediunt 
 
 τ] 
 
 10 
 
 20 
 
 25 
 
 30 
 
 35 
 
 40 
 
10 
 
 20 
 
 29 
 
 40 
 
 514 
 
 27 
 28 
 29 
 30 
 3I 
 32 
 33 
 34 
 35 
 
 CO ON AM AW pp H 
 
 I 
 
 Appendix L 
 
 creaturae omnes dominationi eius : 
 
 per gratiam enim tuam adoratam ab 
 omnibus constitutus est ut dominus sit 
 see 6 LVN 3 -Κ- “ΕἸ ἘἸΕΠΙΟ 
 ....A illum ..A gloriosum 
 
 ..Z e pulvere potestatem tribuisti QO. . 
 Se clei PPOLUIENSEIviatyeme me lVaraeee ats 
 
 oie) oli Mevepre NG UIS), seven teers 
 ὃ ρον τς 
 IV 
 ΟΣ ΝΣ 3°56 6 O86 6 bec 
 GOMUS 9 6 Ὁ Ὁ Ὁ Ὁ Ὁ 606006 
 ἘΠ WOES oon ob a oe | Patrem| 
 
 et Filium [ef Speritum Sanctum] 
 im SESCHIEL 5 Qo 6 cao ond 
 amen et amen. adoramus [7105] 
 te adorande et glorificamus [7105] 
 
 te glorificande et sanctum praedicamus [7105] 
 
 te sancte natura tua et magnificamus [76] 
 quamquam non sufficimus [laudi tuae] 
 
 o tu qui omnibus sufficis....... 
 superabundans, qui omnia nutris..... 
 super omnem creationem enim... 
 extensa est ef pratia’. 4 5's. 
 
 effusa est gratia quae...... 
 
 et omni tempore ab omni...... 
 iene) Hse 5-5 Sh Gea c Sires 
 
 auxilia et repositorium omnium 
 divitiarum spiritualium. tibi sunt 
 omnia: et nos cum omnibus ut tui 
 essemus fecisti et vocasti nostrum 
 
 nomen secundum nomen tuum et magnificasti nos 
 et honorasti nos et elevasti nos et exaltasti nos 
 et purificasti nos et sanctificasti nos et per te 
 
 . . .H e¢ turpitudo voluntatis nostrae 
 .... ZT et amaritudinem 
 
 libertatis nostrae edulcasti per fructum 
 ais) ss) Ὧν AMISSUS) ἘΞΕ 511 πὸϑ 
 
 . . . JV genimen arboris tuae 
 
 Shoat ees NV ec radice enim 
 
 essentiae tuae fructum vivificum 
 
 misisti in regionem nostram ut det nobis 
 . .. A quod voluit voluntas tua ut daret 
 
fragment of a Persian Anaphora 
 
 σοι WD ἡ 
 
 Ay ἰδὲ ke) (oe) fey αἴ Ὁ, «Φ' 6; (6) (Β΄ οἱ ἃ (8) '5' ὁ 
 
 ὌΠ Δ Π-- ΠΣ 
 
 se ipsum, asumpsit nos ef [ factus est] 
 
 ex virgine homo.... 
 
 - - Deus de Deo vent. . 
 
 . ... et curavit nos omnibus modis 
 
 Sos conto c oon 6 ChE Guus 
 
 Sele ce Se; Obtulié  passioni 
 
 -..... . “tf sua passione nos liberaret 
 
 . 2... . 5184 curatione vitam 
 
 . ... . nobis daret et per resurrectionem 
 Duele τ τῳ etvenlpSovaymorce 
 
 . .... per ascensionem suam gloriosam 
 So. ὁ Ὁ . . in altitudinem nos eveheret 
 
 . .. gloriosam. et quia paratus 
 
 erat ut ascenderet de regione nostra 
 
 et elevaretur in regionem spiritualium 
 unde descenderat reliquit 
 
 in manibus nostris pignus corporis sui 
 sancti ut de propinquo esset 
 
 nobiscum per corpus suum et omni tempore 
 se nobis immisceret per virtutem suam, ante 
 enim tempus crucifixionis ipsius et horam 
 in qua glorificandus erat 
 
 accepit panem et vinum quae 
 
 fecerat voluntas ipsius, sanctificavit ea per verbum 
 
 Spiritus et hoc mysterlum..... 
 reliquit nobis et bonam similitudinem 
 
 ee) 
 
 10 
 
 20 
 
 30 
 
 commisit nobis ut quemadmodum ipse fecit [os quoque 35 
 
 Saciamus | 
 iugiter et salvemur per mysterra [eus]. 
 
 VI 
 
 40 
 
10 
 
 20 
 
 [Ὁ] 
 “ι 
 
 w 
 “st 
 
 40 
 
 45 
 
 Appendix L 
 
 alia (ef te” aa’ tev e) Ja 's) 6, te) ete) (ee re 
 oie eet es Ve fe Ὁ,» (one ὁ. les) lee 
 eile ὦ 8: fe 0) δι 600, Ne) hel e see ere me. ne 
 oe) ta |e ie, (8 ee o Vs. ‘e| (0: δὲ le Te) ve) τὸ 
 sj) fee) sis) he a sie 6 ἵν ἰοῦ elke Cy ce 
 
 a lee) oe) Ὁ ἴδ᾽ 4 «© fare) ie) lee) ome 
 
 oo ἴα ὦ. el fe) oe ee) et ey =e cen wer ΟΝ 
 
 pro [ecclesia tua sancta].... 
 Quae NESE! . ς <) e) = fe es ος ς 
 
 et pax. =... = Sree εἰν 
 
 pro omnibus ἜΠΡΕΠΕ 
 
 et universo sacerdotio....... 
 (GN ΟἸΠΠῚ 455 oo o508 
 imprimis [ pro virgine] 
 
 sancta quae WT... .. [sine] 
 
 MACH AN sme τ Nel S608 083 
 pro apostolis....... : 
 et martyribus et ἘΠῚ ΤΈΩΣ Ἄν : 
 
 rectis et iustis, pro regibus 
 
 fidelibus qui triumphare fecerunt in diftone sua 
 veritatem regni tui ut per... 
 
 tuum custodiantur fines 
 
 gubernationis eorum, et pro corona 
 
 anni ut benedicatur...... 
 
 abundanter. ..... 4h 0-8 
 
 δι Ch ye Cy OD Oy os TO τ) (8. 0) 
 ὡ διε, τὰ @4s 8 ὦ το ὁ) δ᾽ ee) je? ὦ (eens 
 oy δ, wy ἰδ 01) (0 18 1) 0) he! 10 BLES, 2 (0), Lele 
 
 wee ee. [ut faciat| panem 
 [hunc corpus Filii tuv| et vinum 
 
Fragment of a Persian Anaphora 
 
 16 [hoc sanguinem] sanctum unigeniti tui 
 
 ἐν ς ΚΠ ena fide 
 
 TO). τς ας τ eae Site. δ 
 
 19 τ᾿ ραν τς Seve 
 
 DON se kas .... dtbamus et sumamus 
 Ail Beta. caso «eee τ 55 ΠΟ. 11 
 
 55) ...Aetad vitamA...ex 
 
 23 ..-... . gut bibit et ad expiationem 
 
 24 culparum et peccatorum...... 
 
 Sonat ouc ἢ sancti qui AT. τον 
 
 26... . tuo et digni habiti sunt communione 
 27 ecclesiae tuae.. DAV... 
 
 ρον defies ce CROs ROC MOET quod de te est 
 BOM ea ea isl 215 πριτότον,  ΞΝ tudicium 
 
 Θ᾽ ΘΙ per 5ϑοει πο πὶ - οὐ -.-- 
 
 EO! yy ee EN AGmiysterionimin =) a see 
 τῶ ΒΗ ΘΕ ΞΔΠΘΕΝ τς <2) aire 
 
 13. et eSumMmanmls Ἄς λ τ... nega ores 5 
 
 BS Mea alse rise st nc δ ς τς 
 
 by a τε, oS acter eee 
 19. ἘΠῚ} Re eo A So Ee 
 
 10 Whelan Sirois 6 5 Gos Sige oo 
 
 20) Ie bonis) το Br eta oe adoremus 
 
 21 et glorificemus naturam divinam potentem et sanctam 
 
 22 in omnibus Patrem et Filium et Spiritum 
 23 sanctum in saecula. amen. 
 
 5. 10 
 
 Io 
 
 20 
 
 30 
 
 40 
 
10 
 
 25 
 
 30 
 
 24 
 25 
 26 
 27 
 28 
 29 
 30 
 31 
 32 
 99 
 34 
 35 
 
 Appendix M 
 
 ORATIO POSTQUAM SUMPSERUNT 
 SACRIFICIUM 
 aout OG qui nos gratia tua dignatus es 
 participatione mysterii sancti 
 et sumptione corporis et sanguinis unigeniti tui 
 Bh τα τ wo 6.0 6 Sime 
 INS. so 6 « SAMEH EDS 
 
 Cele eee ut puri 
 Go οἱ, Ὁ ὁ .. N cum fiducia 
 Serres euteite adoremus et glorificemus 
 Hand Gu ρος pro 
 [gratia etus| ineffabili. 
 
 APPENDIX M 
 
 THE LITURGY OF ASIA FROM THE ΘΝ ΝΞ 
 
 OF LAODICEA 
 
 H ΣΥΝΑΞΙΣ' 
 «(MASS OF THE CATECHUMENS) 
 
 (THE ENTRANCE) 
 
 Ἢ εἴσοδος τοῦ ἐπισκόπου 
 
 οἱ πρεσβύτεροι μετὰ τοῦ ἐπισκόπου εἰσίασι καὶ καθέζονται ἐν τῷ βήματι * 
 
 ot διάκονοι οὐ καθέζονται εἰ μὴ μετὰ κελεύσεως τοῦ πρεσβυτέρου * 
 
 οὐ δεῖ ὑπηρέτας κἂν βραχὺ τὰς θύρας ἐγκαταλιμπάνειν *. 
 
 (THE LECTIONS AND THE SERMON) 
 
 ε > ». δ > [2 
 Oi αναγνώσται τας Αναγνώσεις. 
 
 Οἱ ψάλται ἐπὶ τὸν ἄμβωνα ἀναβαίνουσι καὶ ἀπὸ διφθέρας ψάλλουσι 
 
 τὸν Ψαλμόν 5. 
 Τὸ Εὐαγγέλιον ὅ. 
 
 ‘ ~ 
 H ὋὉμιλία τοῦ ἐπισκόπου. 
 
 {THE DISMISSALS > 
 Εὐχὴ τῶν κατηχουμένων ἐπιτελεῖται 
 οἱ κατηχούμενοι ἐξέρχονται. 
 ‘H εὐχὴ τῶν ἐν μετανοίᾳ γίνεται 
 οὗτοι προσέρχονται ὑπὸ χεῖρα 
 
 καὶ ὑποχωροῦσι *. 
 
The Liturgy of Asia 519 
 
 «MASS OF THE FAITHFUL) 
 {THE PRAYERS OF THE FAITHFUL) 
 Ὁ ἱερεὺς τὴν πρώτην εὐχήν. 
 
 Ὃ διάκονος προσφωνεῖ τὴν δευτέραν εὐχήν. 
 
 ὋὉ διάκονος προσφωνεῖ τὴν τρίτην εὐχήν ἢ. 
 
 (THE KISS OF PEACE) 
 ‘H Εἰρήνη δίδοται 
 καὶ μετὰ τὸ πρεσβυτέρους δοῦναι τῷ ἐπισκόπῳ τὴν εἰρήνην 
 
 τότε οἱ λαϊκοὶ τὴν εἰρήνην διδόασι "2, 
 
 {THE OFFERTORY AND THE ANAPHORA) 
 Ἡ ἁγία Προσφορὰ τελεῖται |! 
 Ἢ Κοινωνία 
 
 οἱ ἱερατικοὶ εἰσίασι εἰς τὸ θυσιαστήριον καὶ κοινωνοῦσι, οἱ λοιποὶ κοινωνοῦσιν 
 ἔξω 1". 
 
 {THE EULOGIA) 
 Εὐλογίαι 15, 
 
 There seems to be no evidence for the rite of the diocese of Asia except that 
 of the canons of Laodicea (Bruns Canones Berlin 1839, i. 73-80). On the 
 date of the Council, about 363, see Westcott Canon of the New Testament, 
 p. 427 sq., ed. 4: Hefele Conciliengeschichte Freib. i. B. 1855, i - p. 721 (eng. 
 transl. ii. p. 295 sqq.). As to the structure of the church (6 οἶκος τοῦ Θεοῦ 6, 28, 
 ἐκκλησία 28, 59, κυριακόν 28), there is mention of the sanctuary (Bana 56, 
 θυσιαστήριον το, 44) with the seats of the bishop and presbyters (56), the 
 sacristy (διακονικόν 21) with the sacred vessels (δεσποτικὰ σκεύη 1b.), and the 
 pulpit (ἄμβων) from which the psalms, and of course the lections, are recited 
 (15). Of the ministry (ἡ ἐκκλησιαστικὴ τάξις 24)—consisting of the sacred 
 orders (ἱερατικοί 19, i.e. bishop, presbyter and deacon) and the minor orders 
 (μληρικοί 20, i.e. subdeacons [ὑπηρέται], readers, singers, exorcists and door- 
 keepers)—the minor orders are forbidden to wear stoles (wpapia 22, 23: only 
 subdeacons, readers and singers are mentioned, but there would be no question 
 as to the rest) or to enter the sanctuary (19): the subdeacons may not infringe 
 on the functions of the deacon and claim a position in the sacristy or handle 
 the sacred vessels (21). The doors are kept by the subdeacons, who may not 
 leave them during the liturgy (22, 43): the function of the doorkeepers is 
 undefined, but probably they kept the women’s doors and the subdeacons the 
 men’s (cp. the relation of deacons and subdeacons in this respect p. 13. 19 
 above). The liturgy may not be celebrated in Lent except on saturdays and 
 sundays (49), nor at any time in houses (58). 
 
 : Σύναξις. Can. 17, 35. Προσφορά is used for ‘mass’ in 58: λειτουργία is 
 used ina general sense as applied to nones and vespers in 18. 
 
 5: (: 56 ὅτι οὐ δεῖ πρεσβυτέρους πρὸ τῆς εἰσόδου τοῦ ἐπισκόπου εἰσιέναι καὶ καθέ- 
 ζεσθαι ἐν τῷ “βήματι ἀλλὰ μετὰ τοῦ ἐπισκόπου εἰσιέναι πλὴν εἰ μὴ ἀνωμαλοίη 
 ἢ aac or ΟΣ ὁ ἐπίσκοπος. 
 
 > C, 20 ὅτι οὐ δεῖ διάκονον ἔμπροσθεν πρεσβυτέρου καθέζεσθαι ἀλλὰ μετὰ κελεύσεως 
 
 10 
 
 20 
 
 σι 
 
 . 
 
 30 
 
 35 
 
 40 
 
520 Appendix 77 
 
 τοῦ πρεσβυτέρου καθέζεσθαι" ὁμοίως δὲ ἔχειν τιμὴν καὶ τοὺς διακόνους ὑπὸ τῶν ὑπηρετῶν 
 καὶ πάντων τῶν κληρικῶν. ΟΡ. p. 28. 8. 
 = (Cp 75: (oh, Bee 
 5 C. 17 περὶ τοῦ μὴ δεῖν ἐπισυνάπτειν ev ταῖς συνάξεσι τοὺς ψαλμοὺς ἀλλὰ διὰ 
 5 μέσου καθ᾽ ἕκαστον ψαλμὸν γίνεσθαι ἀνάγνωσιν: 15 περὶ τοῦ μὴ δεῖν πλέον τῶν 
 κανονικῶν ψαλτῶν τῶν ἐπὶ τὸν ἄμβωνα ἀναβαινόντων καὶ ἀπὸ διφθέρας ψαλλόντων 
 ἑτέρους τινὰς ψάλλειν ἐν τῇ ἐκκλησίᾳ. Can. 17 probably refers immediately to 
 the divine office and not to the liturgy: but it implies the principle of alternating 
 psalms and lessons. Can. 15 probably does not exclude the responsive antiphon 
 
 1o of the people (ὑποψάλλειν), but forbids anything beyond this: cp. Hefele 7m Joc. 
 C. 59 forbids privately composed psalms and uncanonical lections: ὅτι οὐ δεῖ 
 ἰδιωτικοὺς ψαλμοὺς λέγεσθαι ἐν TH ἐκκλησίᾳ οὐδὲ ἀκανόνιστα βιβλία ἀλλὰ μόνα τὰ 
 κανονικὰ τῆς καινῆς καὶ παλαιᾶς διαθήκης,---ἀὴῆά probably implies a prophecy as 
 well as an apostle. 
 
 15 ὃ The only explicit allusion to the Gospel is in c. 16 περὶ τοῦ ἐν σαββάτῳ 
 εὐαγγέλια μετὰ ἑτέρων γραφῶν ἀναγινώσκεσθαι. The exact reference of this canon 
 is unexplained: cp. Hefele 7 Joc. 
 
 U (Cs τὸ: 
 8 C. το περὶ τοῦ δεῖν ἰδίᾳ πρῶτον μετὰ τὰς ὁμιλίας τῶν ἐπισκόπων Kal τῶν κατη- 
 
 20 χουμένων εὐχὴν ἐπιτελεῖσθαι καὶ μετὰ τὸ ἐξελθεῖν τοὺς κατηχουμένυυς τῶν ἐν μετανοίᾳ 
 τὴν εὐχὴν γίνεσθαι καὶ τούτων προσελθόντων ὑπὸ χεῖρα καὶ ὑποχωρησάντων κτλ. 
 Προσελθεῖν ὑπὸ χεῖρα --ἴο be blessed: cp. Szlv.57 ad manum accedere (p. 470. 14 
 above). Inc.5 it is forbidden to hold ordinations ἐπὶ παρουσίᾳ ἀκροωμένων, i.e. the 
 second order of penitents. Inc.6 heretics are forbidden to enter the church at all. 
 
 25 ® C. 19 οὕτως τῶν πιστῶν τὰς εὐχὰς γίνεσθαι τρεῖς μίαν μὲν τὴν πρώτην διὰ 
 σιωπῆς, τὴν δὲ δευτέραν καὶ τρίτην διὰ προσφωνήσεως πληροῦσθαι. The phrases 
 διὰ σιωπῆς and διὰ προσφωνήσεως have been taken to mean ‘in silence’ and 
 ‘aloud,’ as though equivalent to μυστικῶς and ἐκφώνως of later rubrics (Palmer 
 Origines i. 107, ed 4, London 1845). But προσφωνεῖν and προσφώνησις are 
 
 30 technical words and are used of the deacon, especially as ‘bidding’ prayers, 
 i.e. as reciting the suffrages of litany-forms: see p. 5. 10, 7. 3, cp. 482.6. Hence 
 a prayer διὰ προσφωνήσεως must be a prayer bidden by the deacon and responded 
 to by the people, and by consequence a prayer διὰ σιωπῆς must be one said by 
 the celebrant without biddings or responses: cp. Dict. 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 
 is probably a comparatively late addition) and the Three p. 160: cf. pp. 119-121. 
 But possibly the second διὰ προσφωνήσεως may be the diptychs. 
 
 40 1 C, 19. Cp. again the Egyptian, where however the order has been broken 
 by the interpolation of the Great Entrance in the greek, p. 122, and of the 
 Creed in the coptic, p. 162. 
 
 4 C. 19 καὶ οὕτω (sc. after the peace) τὴν ἁγίαν προσφορὰν ἐπιτελεῖσθαι. 
 2 Ὁ, 19 Kal μόνοις ἐξὸν εἶναι τοῖς ἱερατικοῖς εἰσιέναι εἰς TO θυσιαστήριον καὶ 
 
 45 κοινωνεῖν. ΟΡ. 44 ὅτι οὐ δεῖ γυναῖκας ἐν τῷ θυσιαστηρίῳ εἰσέρχεσθαι. C.7 κοινωνεῖν 
 τῷ μυστηρίῳ τῷ ἁγίῳ. Hefele Conciliengeschichte i. p. 740 (eng. trans. ii. p. 314) 
 interprets c. 25 ὅτι οὐ δεῖ ὑπηρέτας ἄρτον διδόναι οὐδὲ ποτήριον εὐλογεῖν as pro- 
 hibiting subdeacons to communicate the people: but the reference is questionable 
 and ποτήριον εὐλογεῖν is very difficult to explain in this sense. More probably 
 
 50 it refers to the agape (which is mentioned in c. 27, where it is forbidden 
 to carry anything away from the agape, and in c. 28, where it is forbidden to 
 hold it in churches: cf. Conc. Gangr.c. 11), and the prohibition is directed 
 against any below a deacon saying the grace at the agape: cp. Can. Hippol. 35 
 (ed. Achelis in Gebhart and Harnack Texte μι. Unters. vi. 4, p. 110) diaconus in 
 
 55 agape absente presbytero vicem gerat presbyteri quantum pertinet ad orationem 
 et fractionem panis quem invitatis distribuat : laico autem non convenit ut signet 
 panem sed tantummodo frangat: nihil praeterea faciat. 
 
The Liturgy from the Pontic Writers 521 
 
 18. C. 32 ὅτι οὐ δεῖ αἱρετικῶν εὐλογίας λαμβάνειν αἵτινές εἰσιν ἀλογίαι μᾶλλον 
 . ἢ εὐλογίαι. But probably these are not evAoyia in the sense of the unconsecrated 
 surplus of the oblates distributed to the faithful (cp. p. 506), but loaves 
 occasionally interchanged between churches in sign of communion: cp. c. 14 
 περὶ τοῦ μὴ τὰ ἅγια (the Eucharist itself) εἰς λόγον εὐλογιῶν κατὰ τὴν ἑορτὴν τοῦ 5 
 πάσχα εἰς ἑτέρας παροικίας διαπέμπεσθαι : c. 38 ὅτι οὐ δεῖ παρὰ τῶν Ἰουδαίων 
 ἄζυμα λαμβάνειν ἢ κοινωνεῖν ταῖς ἀσεβείαις αὐτῶν. 
 
 ΤΡ ENDS IN 
 
 PE EIU RGY FROM THE WRITERS OF THE 
 PONTIC EXARCHATE 10 
 
 H ΣΥΝΑΞΙΣ! 
 
 «(MASS OF THE CATECHUMENS) 
 (THE LECTIONS AND THE SERMON) 
 ‘O ΠροφήτηΞ. 
 
 O ᾿Απόστολος. 15 
 ὋὉ Wadpos. 
 To Εὐαγγέλιον ", 
 
 ε 
 
 Ὁ ὁμιλῶν 
 Εἰρήνη πᾶσιν 
 ὃ λαός 20 
 ‘ a - -~ 
 Kal τῷ πνεύματι σοῦ 
 
 ἡ Διδασκαλία 8. 
 
 {THE DISMISSALS) 
 Oi ἀκροώμενοι ἐξέρχονται ἡ. 
 Οἱ κατηχούμενοι εὐξάμενοι ἐξέρχονται ὅ. 25 
 Οἱ ἐνεργούμενοι εὐξάμενοι ἐξέρχονται ὅ. 
 
 Οἱ ὑποπίπτοντες εὐξάμενοι ἐξέρχονται . 
 
 «MASS OF THE FAITHFUL) 
 (THE PRAYERS) 
 Ὃ διάκονος κηρύσσει 30 
 Ὑπὲρ τῶν ἐν ἀποδημίαις ἀδελφῶν δεηθῶμεν 
 Ὑπὲρ τῶν ἐν στρατείαις ἐξεταζομένων δεηθῶμεν 
 Ὑπὲρ παρρησιαζομένων διὰ τὸ ὄνομα Κυρίου δεηθῶμεν 
 Ὑπὲρ τῶν τοὺς πνευματικοὺς καρποὺς ἐπιδεικνυμένων ἐν τῇ ἁγίᾳ ἐκκλησίᾳ 
 
 δεηθῶμεν 3 
 
on 
 
 10 
 
 15 
 
 20 
 
 25 
 
 30 
 
 35 
 
 40 
 
 522 A ptendix N 
 
 Ἔν εἰρήνῃ μένειν τὰς λειπομένας ἡμῶν ἡμέρας εὐξώμεθα 
 Ἔν εἰρήνῃ γενέσθαι τὴν κοίμησιν ἡμῶν αἰτησώμεθα ὃ. 
 
 (THE. KISS OF PEACE) 
 Ἧ Εἰρήνη ὃ. 
 (THE OFFERTORY) 
 
 Ὁ λαὸς προσφέρει τὰ δῶρα 
 
 οἱ διάκονοι ἀναφέρουσι 1. 
 
 «ANAPHORA) 
 
 {THE THANKSGIVING) 
 
 ‘ id , μὴ ‘ ΄“ , “-“ iz “ ’ 
 Τὰ ἑξαπτέρυγα σεραφὶμ μετὰ τῶν τελείων χριστιανῶν ὑμνοῦντα λέγει 
 ὃ ἐπινίκιος ὕμνος 
 τ ΄ , 
 ["Ayos ἅγιος ἅγιος Κύριος σαβαώθ] "" 
 , i , > Ν A ΄ , , 7 c “ 
 Σιωπάσθωσαν ἡλίου ἀνατολαὶ καὶ σελήνης περίοδοι, κράσεις ἀέρων, ὡρῶν 
 > prs aq - NL pores a o SSAA Oe: ΄ ¢ “ ΄ 
 ἐναλλαγαί, ὕδωρ ἀπὸ νεφῶν καὶ ἀπὸ γῆς ἕτερον, αὐτὴ ἡ θάλασσα, ἡ yn σύμπασα, 
 ΄- ΄σ > ΄ 
 τὰ ἐκ γῆς φυόμενα, τὰ ἐν τοῖς ὕδασι διαιτώμενα, τὰ ἐν ἀέρι γένη, at μυρίαι τῶν 
 , > , , A A c , Le “ «ς ΄“ 4 e > SY > ~ 
 ζώων διαφοραί, πάντα Ta πρὸς ὑπηρεσίαν THs ζωῆς ἡμῶν τεταγμένα" ἀλλὰ ἐκεῖνο 
 οὐδὲ βουλομένοις παρελθεῖν δυνατὸν καὶ σιωπῆσαι μὲν τὴν χάριν τῷ γε νοῦν 
 c a A , bed lal > , πὶ ~ , A > , , 
 ὑγιῆ καὶ λόγον ἔχοντι παντελῶς ἀμήχανον, εἰπεῖν δέ τι πρὸς ἀξίαν πλέον 
 > > a ” 
 ἀδυνατώτερον ὅτι Kat’ εἰκόνὰ Θεοῦ kal ὁμοίωσιν ποιήσας TON ἄνθρωπον ὁ Θεὸς 
 καὶ τῆς ἑαυτοῦ γνώσεως ἀξιώσας καὶ λόγῳ παρὰ πάντα τὰ ζῶα κατακοσμήσας καὶ 
 τοῖς ἀμηχάνοις TOY TApadelcoy κάλλεσιν ἐντρυφᾷν παρασχόμενος καὶ τῶν ἐπὶ 
 γῆς ἁπάντων ἄρχοντα καταστήσας, εἶτα κατασοφισθέντα ὑπὸ τοῦ ὄφεωο καὶ 
 καταπεσόντα εἰς τὴν ἁμαρτίαν καὶ διὰ τῆς ἁμαρτίας εἰς τὸν θάνατον καὶ τὰ τούτου 
 ἄξια οὐ περιεῖδεν ἀλλὰ τὰ μὲν πρῶτα NOMON EAWKEN εἰο BOHBEIAN, ἀγζγέλογο 
 3 ᾿ 5 ‘ Ν > , , > , > » , 
 ἐπέοτηοεν εἰς φγλάκὴν καὶ ἐπιμέλειαν, προφῆτὰο ATTECTEIAEN εἰς ἔλεγχον Kaklas 
 ‘ , > EJ A c ‘ a , - > = > 4 ΄- za ΄ 
 καὶ διδασκαλίαν ἀρετῆς, τὰς ὁρμὰς τῆς κακίας ταῖς ἀπειλαῖς ἐνέκοψε, τῶν ἀγαθῶν 
 ‘ , » , ΄ \ ΄ ε ͵ ΄ > , 
 τὴν προθυμίαν ἐπαγγελίαις διέγειρεν, TO πέρας ἑκατέρου πολλάκις ἐν διαφόροις 
 , > , “ x ‘ > ΄ ‘ EN , ‘ 
 προσώποις εἰς νουθεσίαν τῶν ἄλλων προλαβὼν ἐφανέρωσε καὶ ἐπὶ τούτοις Kal 
 ΄ , ad > , ΄“ > , > > ’ > > ΕῚ , 
 τοῖς τοιούτοις ἅπασιν ἐπιμένοντας TH ἀπειθείᾳ οὐκ ἀπεοτράφη ... GAN’ ἀνεκλή- 
 θημεν ἐκ τοῦ θανάτου καὶ ἐζωοποιήθημεν πάλιν ὑπ᾽ αὐτοῦ τοῦ κυρίου ἡμῶν Ἰησοῦ 
 Χριστοῦ ἐν ᾧ καὶ ὁ τρόπος τῆς εὐεργεσίας μεῖζον ἔχει τὸ θαῦμα᾽ ἐν μορφῇ yap 
 Θεοῦ ὑπάρχων οὐχ ἁρπάγμὸν ἡγήοάτο TO εἶνδλι ICA Θεῷ ἀλλ ἑδυτὸν EKENWCE 
 μορφὴν δούλου AABM@N καὶ τὰς ἀσθενείας ἡμῶν ἀνέλαβε καὶ τὰς νόσους 
 > YA ‘ is » « ΄“ > , a ou , > “ « ΄“ 5 -“ "ἡ 
 ἐβάστασε καὶ ὑπὲρ ἡμῶν ἐτραυματίσθη ἵνα τῷ μώλωπι αὐτοῦ ἡμεῖς ἰαθῶμεν καὶ 
 τῆς κατάρας ἡμᾶς ἐξηγόρασε γενόμενος ὑπὲρ ἡμῶν κατάρα καὶ τὸν ἀτιμότατον 
 ς , , a c¢ aA » \ ᾿᾿ \ > , ὩΣ > 3 ΄ , 
 ὑπέστη θάνατον iva ἡμᾶς εἰς τὴν ἔνδοξον ζωὴν ἐπαναγάγῃ καὶ οὐκ ἠρκέσθη μόνον 
 νεκροὺς ὄντας ζωοποιῆσαι ἀλλὰ καὶ θεότητος ἀξίωμα ἐχαρίσατο καὶ ἀναπαύσεις 
 ἡτοίμασεν αἰωνίους πᾶσαν ἔννοιαν ἀνθρωπίνην τῷ μεγέθει τῆς εὐφροσύνης ὑπερ- 
 ,ὔ ΄ > ΄ ΄ - ’ ΄ 
 βαινούσας" τί οὖν ἀνταποδῶμεν τῷ Κυρίῳ περὶ πάντων ὧν ἀνταπέδωκεν ἡμῖν ; 15 
 
The Liturgy from the Pontic Writers 523 
 
 Λαβὼν οὖν ὁ Incods ἄρτον καὶ εὐχαριστήσας ἔκλασε καὶ ἐδίδου τοῖς μαθηταῖς 
 καὶ εἶπε Λάβετε φάγετε" τοῦτό ἐστι τὸ σῶμά μου τὸ ὑπὲρ ὑμῶν κλώμενον᾽ τοῦτο 
 ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. καὶ λαβὼν τὸ ποτήριον καὶ εὐχαριστήσας ἔδωκεν 
 αὐτοῖς λέγων Πίετε ἐξ αὐτοῦ πάντες" τοῦτο γάρ μού ἐστι τὸ αἷμα τὸ τῆς καινῆς 
 διαθήκης τὸ περὶ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν" τοῦτο ποιεῖτε εἰς 5 
 τὴν ἐμὴν ἀνάμνησιν 3°, 
 
 {THE INVOCATION > 
 
 ~ ? ~ δ - 
 Τὰ τοῦ ἀπαθοῦς πάθη καὶ τὸν CTAYPON καὶ τοὺς ἥλους. .. καὶ τὸ αἷμα καὶ 
 
 τὴν τἀφὴν καὶ τὴν ANACTACIN καὶ τὴν ANOAON.....24 
 
 τὰ THs ἐπικλήσεως ῥήματα ἐπὶ τῇ ἀναδείξει τοῦ ἄρτου τῆς εὐχαριστίας 10 
 kal τοῦ ποτηρίου τῆς εὐλογίας 15. 
 
 (THE BLESSING) 
 
 ὋὉ ἱερεὺς τὸν λαὸν κατευλογεῖ ®, 
 
 {THE LORD’S PRAYER) 
 Πόσης kat ποταπῆς ἐστι τῆς σπουδῆς ὥστε ποτὲ πρὸς τοῦτο TO μέτρον τῆς 15 
 , (2 , 4 ΄“΄ -~ , “a ΕῚ ΄“ Lal ae , oa 
 TIAPPHCIAC ὑψωθείσης ἡμῶν τῆς συνειδήσεως TOAMHCAI εἰπεῖν τῷ Θεῷ ὅτι Πάτερ ; 
 
 {THE FRACTION ) 
 
 ὋὉ ἱερεὺς pepifer τὸν ἄρτον 13. 
 
 {THE COMMUNION ) 
 Ὁ ἱερεὺς ἐπιδίδωσι τὴν μερίδα καὶ κατέχει αὐτὴν 6 ὑποδεχόμενος καὶ οὕτω 20 
 προσάγει τῷ στόματι τῇ ἰδίᾳ χειρί 15. 
 
 The sources of the preceding are 5. Gregory Thaumaturgus (233-270), the 
 Cappadocian fathers of the fourth century (S. Basil and S. Gregory Nyssen, 
 S. Gregory Nazianz. and his brother Caesarius), and the fourth century Councils 
 of Ancyra 314, Neocaesarea c. 315,and Gangra c. 358 (Bruns Canones, Berlin 1839, 25 
 i. pp. 66, 71, 106). The Amphilochian Life of S. Basil is spurious and probably 
 not earlier than of the sixth century, and of unknown origin: it has therefore 
 not been used. Some of the reff. are derived from Probst: see n. 8 below. 
 
 As to the arrangement of the church (ἡ ἐκκλησία τοῦ Θεοῦ Gangra 21: ὃ οἶκος 
 Tod Θεοῦ 7b. 5, 21: οἶκος εὐκτήριος S. Bas. Ep. ccxvii. 56: cp. 5. Greg. Thaum. 30 
 Ep. canon. 11: ὃ ναός 1δ. : οἶκος τῆς προσευχῆς S. Bas. u. s. 75: τὸ κυριακόν 
 Ancyra 15, Neocaes. 5, 13: τὸ ἱερόν 5. Greg. Naz. Or, xlili. 52) and the congre- 
 gation, outside the doors stood the first order of the penitents (προσκλαίοντες) 
 asking for the prayers of the faithful as they entered (S. Greg. Thaum. wz. s.: 
 5. Bas. Ep. cexvii. 56, 75) and probably also the lepers whom S. Greg. Naz. 35 
 Or. xiv. 12 mentions as frequenting the assemblies of the church: within the 
 narthex (νάρθηξ) stood the second order of penitents (ἀκροώμενοι S. Greg. Thaum. 
 
 24. 5.) and the catechumens (10. : ἐν τῇ τῶν κατηχουμένων τάξει στήκῃ Neocaes. 5): 
 within the doors of the nave stood the third order (ἡ ὑπόπτωσις S. Greg. Thaum. 
 u.s.), and above them the fourth order (συνεστῶτες, συνιστάμενοι) and the faithful 4° 
 (ib.: 5. Greg. Naz. Insomn. de Anastas. eccl. 13 sq.): the sanctuary (βῆμα 5. 
 Greg. Naz. Or. xliii. 52: τὸ πρεσβυτέριον Ancyr. 18) was enclosed with cancelli 
 (κιγκλίς 5. Greg. Naz. Insomn. 14, de vita sua 39) and a veil (παραπέτασμα 
 
524 Appendix N 
 
 id. Or. xliii. 53: Theodoret H. E. iv. 19), within which was the throne (θρόνος) 
 of the bishop (S. Bas. Ep. clxxxiii: S. Greg. Naz. Jusomn. 7, de vita sua 29) 
 and the seats (καθέδρα) of the presbyters on each side of it (id. Insomn. 9: 
 Ancyr. 1: cp. 18 εἰς τὸ πρεσβυτέριον καθέζεσθαι), and the altar (ἡ θεία τράπεζα 
 5 S. Greg. Naz. Or. xliii. 52: θυσιαστήριον S. Greg. Nyss. in bapt. Christi, Migne 
 P. 6. xlvi. 582 c: of stone 7b.). The number of deacons is fixed at seven 
 (Weocaes. 15: their white vestments are alluded to in 5. Greg. Naz. Insomn. 11: 
 στιχάρια id. Testam.). For general descriptions see S. Greg. Naz. Or. xliii. 52 
 (n. 10 below), Jusomn. de Anastas. 7-16; 5. Ephrem Syr. Off. iii. p. xxxi sqq. 
 
 10 (Romae 1746). The ritual of Neocaesarea was ‘old-fashioned’ in S. Basil’s 
 
 I 
 
 time, de Spir. 5. xxix. 74 (ii. 63 A) πολλὰ τῶν Tap’ αὐτοῖς τελουμένων ἐλλειπῶς ἔχειν 
 δοκεῖ διὰ τὸ τῆς καταστάσεως ἀρχαιότροπον. For the behaviour of a Caesarean 
 congregation see id. iz Ps. «xviit. 7 (i. 123 AB). 
 
 * Σύναξις Gangr. 5, 20: 5. Bas. Ep. cccxliii. 2 (iii. 374 a). Also σύνοδος Gangr. 
 
 5.21: S. Bas. Ep. cxxxviii. 2 (iii. 230 6): σύλλογος id. Ep. cccxliii. 2 (11. 374 A). 
 
 2 S. Bas. in Ps. xxvitt. 7 (i. 123 B) ψαλμὸν ἔχεις, προφητείαν ἔχεις, εὐαγγελικὰ 
 παραγγέλματα, τὰ τῶν ἀποστόλων κηρύγματα: in 5. Baptism. τ (ii. 114 B) σὺ δὲ διὰ 
 προφητῶν διδασκόμενος Λούσασθε καθαροὶ γίνεσθε CIs. i. 16), διὰ ψαλμῶν νουθετούμενος 
 Προσέλθετε πρὸς αὐτὸν καὶ φωτίσθητε (Ps. xxxiii. 6), δι᾿ ἀποστόλων εὐαγγελιζόμενος 
 
 20 Μετανοήσατε καὶ βαπτισθήτω κτλ (Acts ii. 38), tm αὐτοῦ τοῦ Κυρίου προσλαμ- 
 
 βανόμενος λέγοντος Δεῦτε πρός με κτλ (Matt. xi. 28): ταῦτα γὰρ πάντα σήμερον 
 συνέδραμε πρὸς τὴν ἀνάγνωσιν" ὀκνεῖς κτλ. Αἱ γραφαί 5. ατερ. Thaum. Ep. canonic. 
 τι (Migne P. G. x. 10484): 5. Bas. Ep. ccxvii. 75 (iii. 328 0). That all stood at 
 the Gospel is shown by Philostorg. H. Ε. iii. 5. 
 
 25 ὃ S. Greg. Naz. Or. xxii. 1 (i. 414 A) εἰρήνη φίλη τὸ γλυκὺ καὶ πρᾶγμα καὶ ὄνομα 
 
 ἃ 
 
 ὃ νῦν ἔδωκα τῷ λαῷ καὶ ἀντέλαβον. Ἢ διδασκαλία 5. Greg. Thaum. Ep. canonic. 
 11: 5. Bas. Ep. cexvii. 75 (ili. 328 5): διδασκάλων προεδρίαι 7b. cccxliii. 2 (iii. 
 374 A). 
 
 * S. Greg. Thaum. Ep. canon, 11 ἡ ἀκρόασις ἔνδοθι τῆς πύλης ἐν τῷ νάρθηκι ἔνθα 
 
 c / ς 7 “ -“ A 1 lal 5 , 3 , 
 ο ἑστάναι χρὴ τὸν ἡμαρτηκότα ἕως τῶν κατηχουμένων Kal ἐντεῦθεν ἐξέρχεσθαι" ἀκούων 
 
 γὰρ φησὶ τῶν γραφῶν καὶ τῆς διδασκαλίας ἐκβαλλέσθω καὶ μὴ ἀξλιούσθω προσευχῆς : 
 S. Bas. Ep. cexiii. 56 (ili. 326B) εἰς τοὺς ἀκροωμένους δεχθήσεται καὶ. . . μετ᾽ 
 αὐτῶν ἐξελεύσεται : cp. 10. 75 (iii. 328D). The second order of the penitents 
 were thus dismissed summarily without prayer. Cp. p. 3. 13. 
 
 35 ° S. Greg. Nyss. de Bapt. (Migne P. 6. xlvi. 421 c) ἐρυθριῷ ὑπὲρ σοῦ ὅτι γηράσας 
 
 λοιπὸν μετὰ τῶν κατηχουμένων ἐκβάλλῃ ὡς παιδάριον ἄνουν Kal οὐκ ἐχέμυθον 
 μέλλοντος μυστηρίου λαλεῖσθαι. The catechumens stood next above the hearers, 
 and were therefore next dismissed, 5. Greg. Thaum. u.s. where the prayer 
 of the catechumens is also implied. 
 
 40 ὃ Ancyr. 17 requires certain lepers eis τοὺς χειμαζομένους εὔχεσθαι. The 
 
 energumens do not seem to be otherwise alluded to: their dismissal at this 
 point is assumed on the analogy of Ap. Coust. pp. 5 sqq. 
 
 7 S. Greg. Thaum. Ep, canon, 11 ἡ δὲ ὑπόπτωσις iva ἔσωθεν τῆς πύλης τοῦ ναοῦ 
 ἱστάμενος μετὰ τῶν κατηχουμένων ἐξέρχεται : S. Bas. Ep. ccexvii. 56 (iii. 326 B) 
 
 45 μετὰ τῶν ἐν ὑποπτώσει προσευχόμενος ἐξελεύσεται. The μετὰ τῶν κατηχουμένων 
 
 of 5. 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 λειτουργίαι of the deacon as ἄρτον ἢ ποτήριον 
 
 50 ἀναφέρειν and xnpiooew—the latter referring to the proclamations and especially 
 
 σι 
 
 the recitation of the suffrages of litany forms : cp. PP- 8: 12, 7. 27, 23- 18. S. Bas. 
 Ep. εἶν. (iii. 244 c) μέμνησαι γὰρ πάντως τῶν κηρυγμάτων τῶν ἐκκλησιαστικῶν πιστὸς 
 ὧν τῇ τοῦ Θεοῦ χάριτι" ὅτι καὶ ὑπὲρ τῶν ἐν ἀποδημίαις ἀδελφῶν δεόμεθα καὶ ὑπὲρ᾽ τῶν 
 ἐν στρατείαις ἐξεταζομένων καὶ ὑπὲρ παρρησιαζομένων διὰ τὸ ὄνομα Κυρίου καὶ ὑπὲρ 
 τῶν τοὺς πνευματικοὺς καρποὺς ἐπιδεικνυμένων ἐ ἐν τῇ ἁγίᾳ ἐκελησίᾳ τὰς εὐχὰς ποιούμεθα : 
 
 2b, xcvii (iii. ΤΟΙ C) ὥστε διὰ ταῦτα πάντα ἐν εἰρήνῃ μένειν τὰς λειπομένας ἡμῶν 
 ἡμέρας εὐχόμεθα, ἐν εἰρήνῃ δὲ γενέσθαι τὴν κοίμησιν ἡμῶν αἰτοῦμεν. These passages 
 
The Liturgy from the Pontic Writers 525 
 
 may refer to an intercession within the anaphora (cp. Probst Lit. des vierten 
 Jahrh, τε. deren Reform Minster i. W. 1893, p. 150), but κηρύγματα suggests the 
 prayer of the faithful. Perhaps this prayer is also referred to in Ep. cxxxviii 
 (iil. 230 | c) ἐν δὲ τῇ συνόδῳ μνήμην ἡμῶν κέλευσον γενέσθαι καὶ αὐτὸς δὲ πρόσευξαι 
 ὑπὲρ ἡμῶν καὶ τὸν λαὸν συμπαράλαβε i ἵνα τὰς λειπομένας ἡμέρας ἢ ὥρας τῆς παροικίας 
 ἡμῶν καταξιωθῶμεν δουλεῦσαι ws ἔστιν εὐάρεστον τῷ Κυρίῳ. 
 
 2 S. Bas. Poenae in monachos deling. 38 (ii. 529 B) εἴ τις ἐν τῷ καιρῷ τῆς 
 κοινωνίας λύπην ἔχων πρὸς τὸν ἀδελφὸν μὴ δῷ αὐτῷ εἰρήνην ἔστω ἀφωρισμένος. 
 
 10S. Greg. Naz. Or. xliii. 52 (i. 808 D) εἰς γὰρ τὸ ἱερὸν εἰσελθὼν (sc. the 
 Emperor Valens) μετὰ πάσης τῆς περὶ αὐτὸν δορυφορίας" ἦν δὲ ἡμέρα τῶν ἐπιφανίων 
 καὶ ἀθροίσιμος" καὶ τοῦ λαοῦ μέρος γενόμενος. . . ἐπειδὴ γὰρ ἔνδον ἔγένετο καὶ τὴν 
 ἀκοὴν προσβαλούσῃ τῇ ψαλμωδίᾳ κατεβροντήθη τοῦ τε λαοῦ τὸ πέλαγος εἶδε καὶ πᾶσαν 
 τὴν εὐκοσμίαν ὅση τε περὶ τὸ βῆμα καὶ ὅση πλησίον ἀγγελικὴν μᾶλλον. ἢ ἀνθρωπίνην, 
 τὸν μὲν τοῦ λαοῦ προτεταγμένον (se. Sr Basil) ὄρθιον οἷον τὸν Σαμουὴλ ὁ λόγος γράφει 
 (1 Sam. xix. 20) ἀκλινῆ καὶ τὸ σῶμα καὶ τὴν ὄψιν καὶ ἱ τὴν διάνοιαν ἃ ὥσπερ οὐδενὸς καινοῦ 
 γεγονότος ἀλλὰ ἐστηλωμένον ἵν᾽ οὕτως εἴπω Θεῷ καὶ τῷ βήματι, τοὺς δὲ περὶ αὐτὸν 
 ἐστηκότας ἐν φόβῳ τινὶ καὶ σεβάσματι---ἐπειδὴ ταῦτα εἶδε τς ἔπαθε TL ἀνθρώπινον, 
 σκότου καὶ δίνης πληροῦται τὴν ὄψιν... ἐπεὶ δὲ τὰ δῶρα τῇ θείᾳ τραπέζῃ προσενεγκεῖν 
 ἔδει ὧν αὐτουργὸς ἦν συναπελάβετο δ᾽ οὐδεὶς ὥσπερ ἦν ἔθος, ἄδηλον ὃν εἰ προσήσεται, 
 τηνικαῦτα τὸ πάθος γνωρίζεται" περιτρέπει γὰρ καὶ εἰ μή τις τῶν ἐκ τοῦ βήματος 
 ὑποσχὼν τὴν χεῖρα τὴν περιτροπὴν ἔστησε κἂν κατηνέχθη πτῶμα δακρύων ἄξιον. 
 Theodt. H. E. iv. το μεταμεληθεὶς δὲ Βάλης .. . εἴς τε τὸν θεῖον νεὼν εἰσελήλυθε καὶ 
 τῆς τοῦ μεγάλου Βασιλείου διδασκαλίας ἀπήλαυσε, καὶ τῷ θυσιαστηρίῳ τὰ εἰωθότα 
 προσενήνοχε δῶρα. The words τῇ θείᾳ τραπέζῃ and τῷ θυσιαστηρίῳ do not imply 
 that the offerer entered the enclosure and offered at the altar itself; for both 
 S. Greg. and Theodt. mention it in the context as a further point that Valens 
 was admitted within the curtain to converse with S. Basil. Aucyr, 2 describes 
 one of the two characteristic functions of the deacon by ἄρτον ἢ ποτήριον 
 ἀναφέρειν, i.e. to set the oblation on the altar. Caesarius Nazianz. Dial. iii. qu. 
 169 (Migne P. G, xxxviii. 1132) ὁρῶμεν τὸν ἅγιον ἐκεῖνον ἄρτον τήμερον ἐν τῷ 
 ἀναιμάκτῳ θυσιαστηρίῳ κατὰ τὸν καιρὸν τῆς θείας καὶ μυστικῆς τελετῆς ἐπὶ τῆς 
 ἀχράντου προτιθέμενον τραπέζης. 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. 
 
 1 Greg. Nyss. de Baptismo (Migne P. 6. xlvi. 421 c) ἑνώθητι τῷ μυστικῷ 
 λαῷ καὶ μάθε λόγους ἀπορρήτους" φθέγξαι μεθ᾽ ἡμῶν ἐκεῖνα ἃ καὶ τὰ ἑξαπτέρυγα. κτλ: 
 in Christi resur. iii (1b. 654 8Β) καὶ τότε (Sc. ὅταν παρελύθη τὸ σχῆμα τοῦ κόσμου 
 τούτου) ἀληθῶς ὃ ἐπινίκιος ὕμνος συμφώνως παρὰ πάντων ᾳσθήσεται. 
 
 2.5. Bas. Reg. fusius tract. ii. 3 sq. (ii. 338 D)—a passage recounting the 
 motives of the love of God, evidently modelled on the liturgical thanksgiving. 
 Verbal coincidences with that of 5S. 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. ΡΘΕ ρει are 
 found in S. Bas. de Spiritu sancto XXvi. 64 (iii. 54 A) οὗ ἐστιν ὁ χαρακτὴρ καὶ ἡ icoTy- 
 Toc chparic: de Fide 2 (ii. 181 Ε) ἢ Cobia, ἡ AYNAMIC...6 Z@N λύγοο....: coparic 
 καὶ εἰκὼν ὅλον é ἐν EAYT@ MEIKNYC TON Πατέρα: cP. P. 322. 2854. FP. Vili. 2 (iii, 82 6) 
 6 δὲ Υἱὸς καὶ τὸ Πνεῦμὰ τὸ ἍΓΙΟΝ πΗΓή ἐστιν ἁΓΙΔΟΜΟΥ͂ ὑφ᾽ Hic πᾶοὰ ἡ λογικὴ, KTICIC 
 κατ᾽ ἀναλογίαν τῆς ἀρετῆς ἁγιάζεται : de Sp. 5. xvi. 38 (ili. 32D) πῶς μὲν γὰρ 
 εἴπωσιν ἄγγελοι Δόξα ἐν ὑψίστοις θεῷ μὴ AYNAM@BENTEC ὑπὸ τοῦ Πνεύματος : cp. 
 P- 322. 9544. In Julittam 6 ai. 40 B) λόγῳ ἐτίμηοε : S. Greg. Naz. Or. xliv. 4 
 (i. 837 Ὁ) χειρὶ Θεοῦ καὶ εἰκόνι TETIMHMENOC: cp. 2b. xlv. 8, xxxix. 13: and 
 p- 324. 16sq. S. Greg. Nyss. 7 bapt. Christi (Migne P.G. xlvi. Gain) ἐξωρίολο τοῦ 
 παραδείσου : cp. p. 324. 28. 3. Bas. Const. monast. i. 2 (ii. 536 Ε) οἰκονομοῦντὰ τοῦ 
 γένους ἡμῶν τὴν CWTHPIAN : Cp. Ρ. 325. 254. S. Greg. Nyss. Ἂς. Eunom. ii (Migne 
 P.G χιὶν. 473 Ρὴ καὶ σαρκωθεὶς ἐν τῇ ἁγίᾳ παρθένῳ ἐλυτρώσατο ἡμᾶς ἐκ TOY θάνάτογ EN 
 ᾧ κατειχόμεθὰ ὑπὸ THC ἁμάρτίδο πεπράμένοι AOYC ἀντάλλαγμὰ τῆς λυτρώσεως τῶν 
 
 25 
 
 30 
 
 35 
 
 40 
 
 45 
 
 50 
 
 55 
 
Io 
 
 15 
 
 20 
 
 25 
 
 30 
 
 35 
 
 40 
 
 45 
 
 526 Appendix N 
 
 ψυχῶν ἡμῶν τὸ τίμιον αὐτοῦ αἷμα ὃ ἐξέχεε διὰ TOY CTaypoy καὶ OAOTIOIHCAC ἡμῖν δι’ 
 ἑαυτοῦ τὴν ἐκ νεκρῶν ἀνδοτδοιν᾽ ἥξει γὰρ KTA: Cp. Ρ. 326. 30 564. 
 eave recital of the institution is implied in 5. Bas. de Spir. 5. xxvii. 66 (iii. 
 55 A) οὐ γὰρ δὴ τούτοις ἀρκούμεθα ὧ ὧν ὁ ἀπόστολος ἢ τὸ εὐαγγέλιον ἐπεμνήσθη ἀλλὰ 
 καὶ προλέγομεν καὶ ἐπιλέγομεν ἕτερα ὧς μεγάλην ἔχοντα πρὸς τὸ μυστήριον τὴν ἰσχὺν 
 ἐκ τῆς ἀγράφου διδασκαλίας παραλαβόντες. For the form above see de Baptismo 
 i. 3 § 2 (ii. 650) καὶ πρὸς τὸ τέλει τῶν εὐαγγελίων “γέγραπται Λαβὼν KTA: it is 
 neither that of any single Gospel nor exactly of any combination of them, and 
 is no doubt in part determined by liturgical reminiscences. Cp. Caesarius 
 Nazianz. Dial. iii. qu. 160 (Migne AG: XXXVIil. 1132) φησὶ τῷ θιάσῳ τῶν ἀποστόλων 
 ἄρτον ἐπιδιαιρῶν Λάβετε φάγετε ἐξ αὐτοῦ πάντες" τοῦτό ἐστι τὸ σῶμά μου, μήπω τυθεὶς 
 τῇ σαρκί" καὶ Λάβετε πίετε" τοῦτό ἐστι τὸ αἷμά μου, μήπω τρωθεὶς ἐπὶ σταυρῷ δόρει 
 τὴν πλευράν : where notice ἐξ αὐτοῦ πάντες, cp. p. 20. 18, 87.5, 177. 3: and 
 Λάβετε πίετε p. 469. 25 546. 
 
 1.5. Greg. Naz. Or. xvii. 12 (i. 325 Β) Χριστὸν προσάγω σοι καὶ τὴν Χριστοῦ 
 κένωσιν τὴν ὑπὲρ ἡμῶν καὶ τὰ τοῦ ἀπαθοῦς πάθη KTA—an appeal to a prefect to 
 deal leniently with the Nazianzenes: cp. Ρ. 328. 29 5644. 
 
 15 S. Bas. de Spir. s. XXVii. 66 (iii. 54 E). 5. Greg. Nyss. 1” baptism. Christi 
 (Migne P.G. xlvi 582 ς) Tov ἁγιασμὸν τὸν τοῦ Πνεύματος: Or. cat. 37 (2b. xlv. 97 B) 
 τῇ τῆς εὐλογίας δυνάμει πρὸς ἐκεῖνο μεταστοιχειώσας τῶν φαινομένων THY φύσιν. 
 
 16 S. Greg. Naz. Or. xviii. 29 (i. 350 Β)--οὔ his father in his sickness—rds 
 παρειμένας χεῖρας εἰς εὐχὴν σχηματίσας συντελεῖ προθύμως ἢ προτελεῖ τοῦ λαοῦ τὰ 
 μυστήρια ῥήμασι μὲν ὀλίγοις καὶ ὕσοις ἔσθενεν, διανοίᾳ δὲ ὡς ἐμοὶ δοκεῖ καὶ λίαν 
 τελεωτάτῃ: ὦ τοῦ θαύματος" ἄνευ βήματος ἐπὶ βήματος, ἄνευ θυσιαστηρίου θύτης, 
 ἱερεὺς πόρρω τῶν τελουμένων... εἶτα ἐπειπὼν τὰ τῆς εὐχαριστίας ῥήματα οὕτως ὡς 
 συνήθες καὶ τὸν λαὸν κατευλογήσας πάλιν τῆς κλίνης γίνεται. P. 337. 27. 
 
 17 S. Greg. Nyss. de Or. dom. ii (Migne P.G. xliv. 1141p). The liturgical Lord’s 
 Prayer is not mentioned explicitly, but the connexion with the liturgical proém 
 is obvious: p. 339. 20 sq. Cp. 1b. 1140 C εἶθ᾽ οὕτω τῇ οἰκειοτάτῃ προσηγορίᾳ 
 ἐπικἀλεῖοθδι καὶ εἰπεῖν ΠΠἀτερ᾽ οἵας γὰρ τῷ λέγοντι χρεία ψυχῆς. ὅσης τῆς πὰρρηοίδο. 
 
 18 See n. To. Cp. S. Greg. Nyss. Or. cat. 37 (Migne P, G. xlv. 96 B). 
 
 Wes. Bas. 2p. xciit (iii, 186 Ε) TO δὲ ἐν τοῖς τοῦ διωγμοῦ καιροῖς ἀναγκάζεσθαί 
 τινα μὴ παρόντος ἱερέως ἢ λειτουργοῦ τὴν κοινωνίαν λαμβάνειν τῇ ἰδίᾳ χειρὶ μηδαμῶς 
 εἶναι βαρὺ περιττόν ἐστι ἀποδεικνύναι διὰ τὸ καὶ τὴν μακρὰν συνήθειαν τοῦτο δι᾽ αὐτῶν 
 τῶν πραγμάτων πιστώσασθαι" πάντες γὰρ οἱ κατὰ τὰς ἐρήμους μονάζοντες ἔνθα μή 
 ἐστιν ἱερεὺς κοινωνίαν οἴκοι κατέχοντες ἀφ᾽ ἑαυτῶν μεταλαμβάνουσιν... ἅπαξ γὰρ 
 τὴν θυσίαν τοῦ ἱερέως τελειώσαντος καὶ δεδωκότος ὃ λαβὼν αὐτὴν ὡς ὅλην ὁμοῦ καθ᾽ 
 ἑκάστην μεταλαμβάνων παρὰ τοῦ δεδωκότος εἰκότως μεταλαμβάνειν καὶ ὑποδέχεσθαι 
 πιστεύειν ὀφείλει. καὶ γὰρ καὶ ἐν τῇ ἐκκλησίᾳ ὃ ἱερεὺς ἐπιδίδωσι τὴν μερίδα καὶ 
 κατέχει αὐτὴν 6 ὑποδεχόμενος μετ᾽ ἐξουσίας ἁπάσης καὶ οὕτω προσάγει τῷ στόματι τῇ 
 ἰδίᾳ χειρί: ταὐτὸν τοίνυν ἐστὶ τῇ δύναμει εἴτε μίαν μερίδα δέξεταί τις παρὰ τοῦ ἱερέως 
 εἴτε πολλὰς μερίδας ὁμοῦ. 5. Greg. Thaum. Ep. canon. 11 ἡ μέθεξις τῶν ἁγιασ- 
 μάτων : Neocaesar. 13 ἐπιχώριοι πρεσβύτεροι ἐν τῷ κυριακῷ τῆς πόλεως προσφέρειν 
 οὐ δύνανται παρόντος ἐπισκόπου ἢ πρεσβυτέρων πόλεως οὔτε μὴν ἄρτον διδόναι ἐν εὐχῇ 
 οὐδὲ ποτήριον : Gangr. 4 προσφορᾶς μεταλαμβάνειν: Ancyr. 16 τῆς προσφορᾶς ἐφαπτέ- 
 σθωσαν.... τυγχανέτωσαν τῆς προσφορᾶς... τυγχανέτωσαν τῆς κοινωνίας : Caesar. 
 Nazianz. Dial. iii. qu. 169 (Migne P. G. xxxvili. 1133) κυρίως καὶ ἀραρότως αὐτὸ 
 ὑπάρχειν τὸ θεῖον σῶμα τὸ ἐπὶ τῆς θείας τραπέζης ἱερουργούμενον καὶ τῷ θιάσῳ πάντη 
 ἀτμήτως διαιρούμενον καὶ ἀλήκτως μετεχόμενον, 
 
The Byzantine Liturgy before the viith Century 527 
 
 APPENDIX? © 
 
 Te. bYZANTINE LITURGY BEFORE, THE 
 SEVENTH GENTURY 
 
 H ZYNA=IZ* 
 
 «MASS OF THE CATECHUMENS) 5 
 {THE LITTLE ENTRANCE) 
 Οἱ ψάλται ἀνελθόντες λέγουσι τὸν τρισάγιον 
 ἽΔγιος ὁ Θεός, ἅγιος ἰσχυρός, ἅγιος ἀθάνατος ἐλέησον ἡμᾶς 
 καὶ ὃ λαὸς ὑπακούει 3. 
 Ὃ ἱερεὺς θυμιᾷ τὴν ἐκκλησίαν ἅ. Io 
 (THE LECTIONS AND THE SERMON ) 
 Ὅταν εἰσέλθῃ ὃ THs ἐκκλησίας προεστὼς εὐθέως λέγει 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ * 15 
 ἕστηκεν ὃ διάκονος μέγα βοῶν καὶ λέγων καὶ τοῦτο πολλάκις 
 Πρόσχωμεν 
 καὶ ἀνελθὼν ἄρχεται ὃ ἀναγνώστης 
 Τῆς προφητείας | .... } 
 Tade héyen Κύριος {. ςτὸ. τ Ὁ aie 20 
 Ὃ ἀναγνώστηΞ λέγει 
 ποῦ ἀπτοστύλου {...... } 
 ὃ ᾿Απόστολος. 
 Ὃ ἀναγνώστης λέγει 
 Τοῦ εὐαγγελιστοῦ {.....} 25 
 τὸ Εὐαγγέλιον ὅ. 
 Ὃ ὁμιλῶν 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 30 
 
 ἣ Ὁμιλία 5. 
 {THE DISMISSALS) 
 
 Οἱ κατηχούμενοι ἐξέρχονται. 
 
 Αἱ θύραι κλείονται ἴ, 
 
528 Appendix O 
 
 «(MASS OF THE FAITHFUL) 
 {THE PRAYERS) 
 Ὃ διάκονος 
 Ὑπὲρ τῆς οἰκουμένης 
 5 Ὑπὲρ τῆς ἐκκλησίας τῆς ἐπὶ περάτων 
 Ὑπὲρ τῆς εἰρήνης 
 Ὑπὲρ τῶν ἐν συμφοραῖς ὃ 
 ὃ προεστώς 
 Ιο Εἰρήνη πᾶσιν 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 
 
 ὃ προεστὼς εὐλογεῖ“. 
 
 (THE GREAT ENTRANCE) 
 
 15 Λέγει ὕμνον ὁ λαός Τὸν τῆς προθέσεως ἄρτον καὶ τὸ 
 κερασθὲν ἀρτίως ποτήριον τῷ ἁγίῳ 
 θυσιαστηρίῳ προσάγουσιν ot διάκονοι 
 
 ὶ , > ᾿ , 9 
 καὶ τιθέασιν ἐπὶ τὴν τράπεζαν ὃ. 
 
 wha. Βασίλεα δύξης «τος 
 
 {THE KISS OF PEACE) 
 20 ‘O προεστώς 
 Εἰρήνη πᾶσιν 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ 
 
 ἀσπάζονται ἀλλήλους “. 
 
 25 (THE CREED) 
 tee: 
 
 Τὸ ἅγιον Μάθημα λέγεται 
 (THE DIPTYCHS) 
 Ta Δίπτυχα παρὰ τοῦ διακόνου λέγεται 
 τῶν κεκοιμημένων 
 « 4 , 
 30 Ὑπερ μαρτύρων 
 « ‘ κ ἘΝ σ᾽ , , 
 Ὑπὲρ τῶν ἁγίων τεσσάρων συνόδων 
 « \ a > cgay, ° ’ > , aA oe \ ~ φ 
 Υπὲρ τῶν ἐν ὁσίᾳ TH μνήμῃ ἀρχιεπισκόπων τοῦ δ΄ καὶ τοῦ ὃ 
 «ε Ν col > γ΄ a , ‘ ~ A ΄ cal , 
 Ὑπὲρ τῶν ἐν Χριστῷ κεκοιμημένων καὶ τῶν Tas μνείας ὑπὲρ αὐτῶν ἐπιτελούντων 
 τῶν ζώντων 
 e ‘ A > , 
 35 Ὑπὲρ τῆς ἐκκλησίας 
 Ὑπὲρ τῶν πατριαρχῶν τοῦ 8’ καὶ τοῦ 8 
 « \ a > ΄ A , \ a , 
 Ὑπὲρ τῶν ἐπισκόπων τοῦ δ΄ καὶ τοῦ ὃ 
 
The Byzantine Liturgy before the vith Cent. 529 
 
 Ὑπὲρ τοῦ βασιλέως τοῦ 8 
 Ὑπὲρ τῶν ἀρχόντων τοῦ δ΄ καὶ τοῦ δ' 
 Ὑπὲρ τοῦ πληρώματος {τῆς ἐκκλησίας) 
 Ὑπὲρ τοῦ δ' καὶ τοῦ δ'.11 
 (ANAPHORA) 
 Ὃ ἱερεύς 
 
 σι 
 
 ε a Ἂς A ty κι Ξ 
 Η χάρις τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ καὶ ἡ ἀγάπη τοῦ Θεοῦ καὶ Πατρὸς καὶ 
 , A “ 
 ἡ κοινωνία τοῦ ἁγίου Πνεύματος εἴη μετὰ πάντων ὑμῶν 12 
 
 . . . . . . 
 
 18 
 
 " δπ 
 Ανὼ τὸν νοῦν 10 
 hte ὦ ge 
 7 Εὐχαριστία ' 
 “Ἅγιος ἅγιος ἅγιος Κύριος σαβαὼθ κτλ 15 
 - : : . Η : : 5 : 15 
 a s e \ » “ - ἌΡ᾽ ‘ A \ zs Ν 
 Μυστικῶς οὖν ἑαυτὸν ἔθυσεν ὅτε ταῖς οἰκείαις χερσὶ μετὰ τὸ δειπνῆσαι λαβὼν 
 ΄’΄ , “ , ’ 
 τὸν ἄρτον εὐχαριστήσας ἀνέδειξε Kal ἔκλασεν ἐμμίξας ἑαυτὸν τῷ ἀντιτύπῳ᾽ ὁμοίως 
 καὶ τὸ ποτήριον ἐκ τοῦ γεννήματος τῆς ἀμπέλου κεράσας καὶ εὐχαριστήσας καὶ 
 ἀναδείξας τῷ Θεῷ καὶ Πατρὶ εἶπε Λάβετε φάγετε καὶ Λάβετε πίετε' Τοῦτό ἐστι 
 \ - a e 
 TO σῶμά μου καὶ Τοῦτό ἐστι τὸ αἷμά μου ἴδ. 20 
 Ἡ ἀρχιερατικὴ ᾿Επίκλησις 17, 
 {THE ΙΝΤΕΒΟΕΒΒΙΟΝ) 
 «ε a“ 
 Ὑπὲρ τῶν ἐν πίστει παρελθόντων 
 «ε ‘ .Ὑ 2 Ν > , “ , 
 Ὑπὲρ εἰρήνης καὶ εὐσταθείας τοῦ κόσμου 
 Ὑπὲρ πάντων τῶν ἀνθρώπων 15 25 
 ” » 
 Eire ἕκοντες εἴτε ἄκοντες ἡμάρτομεν συγχώρησον '? 
 . . . . . . . . . . . . . ΓῚ . 
 (THE BLESSING) 
 Ὁ προεστώς 20 
 ΄ co δ Sk 
 Xapis ὑμῖν καὶ εἰρηνὴῆ . « = « 
 ὃ λαός 
 \ a , ~ 20 
 Kat τῷ πνεύματι cou”. 
 {THE LORD’S PRAYER) 
 ‘H Εὐχὴ τῶν πιστῶν". 35 
 
 (THE INCLINATION > 
 Ὃ προεστώς 
 Εἰρήνη πᾶσιν 
 
 M m 
 
530 Appendix O 
 
 ὃ λαός 
 
 Καὶ τῷ πνεύματι σοῦ “2 
 
 {THE MANUAL ACTS) 
 5 Ἡ Κλάσις τοῦ ἄρτου “3. 
 
 Μεγάλῃ τῇ φωνῇ τὴν χεῖρα αἴρων εἰς ὕψος λέγει ὁ ἱερεύς 
 
 Τὰ ἅγια τοῖς ἁγίοις ** 
 
 (THE COMMUNION ) 
 
 το Μεταλαμβάνουσι τῆς θυσίας "5. 
 
 { THANKSGIVING) 
 
 Μετὰ τὸ μεταλαβεῖν εὐχαριστοῦσι **. 
 
 ἜἜϑος παλαιὸν βούλεται ἀνὰ τὴν βασιλεύουσαν {πόλινν ὅτ᾽ ἂν πολύ τι χρῆμα 
 τῶν ἁγίων μερίδων τοῦ ἀχράντου σώματος Χριστοῦ τοῦ θεοῦ ἡμῶν ἐναπομείνοι 
 15 παῖδας ἀφθόρους μεταπέμπτους γίγνεσθαι παρὰ τῶν és χαμαιδιδασκάλου φοιτών- 
 
 Ἁ ~ ’ 21 
 των καὶ ταῦτα κατεσθίειν 27, 
 
 The outline of the liturgy of the beginning of the fifth century can be 
 gathered from S. Chrysostom’s Constantinopolitan writings; but evidence has 
 been added from other writers of the fifth century (Soz., Socr., Philostorg., 
 
 20 Theod. Lect.) and of the sixth (Eutych., Jo. Eph., Evagr.), the latter of whom 
 at least represent in some points a usage later than S. Chrysostom. If the 
 ritual of the two entrances and the creed be omitted and the offertory be 
 inserted. probably after the kiss of peace, the result will represent approxi- 
 mately the rite of 5. Chrysostom’s date. (The de S. Liturgia attributed to 
 
 25 John the Faster [MS. Paris Graec. 2500 f. 206 v: Pitra Spfuicileg. solesm. iv. 
 p. 440| is certainly spurious and of a much later date.) 
 
 An interesting passage in S. Chrys. zz 1 Thess. xi. 4 (xi. 507 c) describes the 
 poor begging at the vestibules (τὰ προπύλαια) of the church: cp. Evagr. H. Ε. 
 iv. 15: for the ambo (ἄμβων, βῆμα τῶν ἀναγνωστῶνῚ see n. 6 below; the sanctuary 
 
 30 (θυσιαστήριον) n. 2, and the synthronus of the presbyters (Jo Eph. ἢ. ΕἸ i. 12, 
 p. 11: 18, p. 27: ap. Κα. Payne Smith The third part of the Eccl. Hist. of John, 
 bp. of Ephesus Oxon. 1860), and the bishop’s throne (6 ἐπισκοπικὸς Opcvos) n. 6: 
 the form of the altar as a slab supported on columns is perhaps implied in 
 Socr. H. E. vi. 5, n. 6 below: the ciborium over the altar was general in 
 
 35 Constantinople in the sixth century (Jo. Eph. H. £. v. 22, p 362: ep. ii. 30, 
 p. 142). Evagr. H. E. ii. 3 describes the martyrium of 5. Euphemia at Chalcedon, 
 and it is unnecessary to allude to the fully developed byzantine type of church 
 in Procopius’ account of S. Sophia and the other buildings of Justinian. The 
 concelebration of the presbyters with the bishop is referred to as a matter of 
 
 4Ovcoursesin 10: Ephseel eal ap. το: 19." 37. 
 
 1 Σύναξις 5. Chrys. i Act. Ap. xxix. 3 (ix. 229 c): Socr. H. E. vii. 5. 
 
 2 Conc. sub Menna (Labbé-Cossart ν. 1156D) τύτε φωνῇ μεγάλῃ πάντες of TOU 
 λαοῦ ws ἐξ ἑνὸς στόματος ἐβόησαν Εὐλογητὸς Κύριος 6 θεὸς τοῦ ᾿Ισραὴλ ὅτι ἐπεσκέ- 
 ψατο καὶ ἐποίησε λύτρωσιν τῷ λαῷ αὐτοῦ: ἐπὶ πολλὴν δὲ ὥραν ἀντιφωνούντων ἑκατέρων 
 
 45 τῶν μερῶν καὶ ψαλλόντων τὴν ψαλμωδίαν ταύτην οἱ ψάλται ἐπετράπησαν ἀνελθόντες 
 
The Byzantine Liturgy before the viith Cent. 53 
 
 εἰπεῖν τὸν τρισάγιον Kal αὐτῶν ἀρξαμένων πᾶς 6 λαὸς ἐπαύσατο καὶ ὑπήκουσε τοῦ 
 τρισαγίου" καὶ μετὰ τὴν ἀνάγνωσιν τοῦ ἁγίου εὐαγγελίου ἐξ ἔθους τῆς θείας λειτουργίας 
 ἐπιτελουμένης καὶ τῶν θυρῶν κλεισθεισῶν καὶ τοῦ ἁγίου μαθήματος κατὰ τὸ σύνηθες 
 λεχθέντος, τῷ καιρῷ τῶν διπτύχων μετὰ πολλῆς ἡσυχίας συνέδραμον ἅπαν τὸ πλῆθος 
 κύκλῳ τοῦ θυσιαστηρίου καὶ ἠκροῶντο καὶ ὡς μόνον ἐλέχθησαν ai προσηγορίαι τῶν 
 εἰρημένων ἁγίων τεσσάρων συνόδων παρὰ τοῦ διακόνου καὶ τῶν ἐν ὁσίᾳ τῇ μνήμῃ 
 ἀρχιεπισκόπων Evpnpiov καὶ Μακεδονίου καὶ Λέοντος μεγάλῃ φωνῇ ἔκραξαν ἅπαντες 
 Δόξα σοι Κύριε καὶ μετὰ τοῦτο μετὰ πάσης εὐταξίας ἐπληρώθη σὺν Θεῷ ἡ θεία 
 λειτουργία. The legend of the supernatural revelation of the Trisagion in the 
 pontificate of 5. Proclus, 434-46, (S. Jo. Damasc. F. O. iii. 10) probably marks 
 the date of its insertion into the liturgy. For the struggle over the insertion 
 of ὁ σταυρωθεὶς δι᾿ ἡμᾶς in Constantinople see Jo. Eph. H. £. ii. 52, p. 156: iii. 
 19, p. 198: Evagr. H.E. iii. 44. ᾿Ανελθόντες sc. into the ambo. 
 
 3 Eustratius wta S. Eutychii x. 92 (Migne P. G. |xxxvi. 2377) τὴν ἁγιωτάτην 
 μεγάλην τοῦ Θεοῦ ἐκκλησίαν θυμιάσας, where the reference is to the beginning 
 of the ceremonies of Easter-night. 
 
 4S. Chrys. ὧ Col. iii. 3 (xi. 348) ὅταν εἰσέλθῃ ὁ THs ἐκκλησίας προεστὼς εὐθέως 
 λέγει Εἰρήνη πᾶσιν. ὅταν ὁμιλῇ Εἰρήνη πᾶσιν' ὅταν εὐλογῇ Εἰρήνη maow ὅταν 
 ἀσπάζεσθαι κελεύῃ Εἰρήνη πᾶσιν" ὕταν ἡ θυσία τελεσθῇ Εἰρήνη πᾶσιν, καὶ μεταξὺ 
 πάλιν Χάρις ὑμῖν καὶ εἰρήνη... καὶ λαμβάνοντες καὶ ἀντιδιδόντες τῷ διδόντι τὴν 
 εἰρήνην πολεμοῦμεν ; λέγεις Καὶ τῷ πνεύματι σοῦ. The Trisagion and the censing 
 preceding the first salutation are additions later than S. Chrysostom’s time. 
 
 > S. Chrys. mm Act. Ap. xix. 5 (ix. 159 E) ἕ ἕστηκεν ὁ διάκονος μέγα βοῶν καὶ 
 λέγων Πρόσχωμεν καὶ τοῦτο πολλάκις. εν μετ᾽ ἐκεῖνον ἄρχεται ὁ ἀναγνώστης Τῆς 
 προφητείας Ἡσαΐου... εἶτα εἰς ἐπήκοον ἐκφωνεῖ λέγων Τάδε λέγει Κύριος: in 2 Thess. 
 lil. 4 (xi. 527 E) ὅταν γὰρ ἀναστὰς ὁ ἀναγινώσκων λέγῃ Τάδε λέγει ὁ Κύριος, καὶ ὃ 
 διάκονος ἑστὼς ἐπιστομί(ῃ πάντας κτλ: in Heb, viii. 4 (xii. ΘΙ Β) καὶ ἀνελθὼν ὁ 
 ἀναγνώστης λέγει πρῶτον τὸ βιβλίον τίνος ἐστί, τοῦ δεῖνος τυχὸν προφήτου ἢ ἀπο- 
 στόλου ἢ εὐαγγελιστοῦ, καὶ τότε λέγει ἃ λέγει ὥστε εὐσημότερα ὑμῖν εἶναι καὶ μὴ 
 μόνον τὰ ἐγκείμενα εἰδέναι ἀλλὰ καὶ τὴν αἰτίαν τῶν γεγραμμένων καὶ τίς ταῦτα 
 εἴρηκεν : in Act. Ap, xxix. 3 (ix. 229 D) τοσούτων μὲν προφητῶν δεύτερον τῆς 
 ἑβδομάδος ὑμῖν διαλεγομένων, τοσούτων δὲ ἀποστόλων εὐαγγελιστῶν πάντων τὰ σωτήρια 
 δόγματα προτιθέντων : in 2 Thess. iii. 4 (xi. 528D) ἐπειδὴ τὰ αὐτὰ λέγεις ἀκούειν καθ᾽ 
 ἑκάστην ἡμέραν, εἰπέ μοι ποίου προφήτου ἐστὶ τὸ χωρίον τὸ ἀναγνωσθὲν καὶ ποίου 
 ἀποστόλου ἢ ποίας ἐπιστολῆς; ᾿Ανελθών sc. into the ambo, τὸ βῆμα τῶν ἀνα- 
 γνωστῶν Soz. H. Ε. viii. 5. ΑἹ a later date the Gospel was not recited by 
 areader: Soz. H. E. νὶϊ. το παρὰ δὲ ἄλλοις (sc. other than the Egyptians) διάκονοι, 
 ἐν πολλαῖς δὲ ἐκκλησίαις of ἱερεῖς μόνοι, ἐν δὲ ἐπισήμοις ἡμέραις ἐπίσκοποι ὡς ἐν 
 Κωνσταντινουπόλει κατὰ τὴν πρώτην ἡμέραν τῆς ἀναστασίμου ἑορτῆς. Cp. Socr. H. Ε. 
 vii. 5. All stood at the Gospel, Philostorg. H. £. ili. 5 (which implies the 
 practice of Constantinople). 
 
 ® Seen. 3. Cp: Soz: @.E: viii. 18 παραιτούμενόν τε καὶ πολλάκις ἰσχυριζόμενον 
 (Ses: Chrysostom) χρῆναι πρότερον τοὺς “καταψηφισαμένους αὐτοῦ πάλιν ἀποψη- 
 φίσασθαι ὡς ἱερεῦσι θέμις ἠνάγκασαν τὴν εἰρήνην τῷ λαῷ προσειπεῖν καὶ εἰς τὸν 
 ἐπισκοπικὸν καθίσαι θρόνον" ἀναγκασθεὶς δὲ καὶ σχέδιόν τινα διεξῆλθε λόγον. But 
 S. Chrysostom generally preached from the ambo: Soz. H. E. viii. 5 τοσοῦτον 
 δὲ πρὸς αὐτὸν τὸ πλῆθος ἐκεχήνεσαν Kal τῶν αὐτοῦ λόγων κόρον οὐκ εἶχον ὥστε ἐπεὶ 
 ὠστιζόμενοι καὶ περιθλίβοντες ἀλλήλους ἐκινδύνευον ἕκαστος προσωτέρω. ἰέναι βιαζόμενος 
 ὕπως ἐγγὺς παρεστὼς ἀκριβέστερον αὐτοῦ λέγοντος ἀκούοι μέσον ἑαυτὸν πᾶσι παρέχων 
 
 ἐπὶ τοῦ βήματος τῶν ἀναγνωστῶν καθεζόμενος ἐδίδασκεν : Socr. ΠΕ vi. 5 ὁ οὖν & 
 
 ἐπίσκοπος, τοῦ Εὐτροπίου ὑπὸ τὸ θυσιαστήριον κειμένου καὶ ἐκπεπληγότος ὑπὸ τοῦ 
 φόβου, καθεσθεὶς ἐπὶ τοῦ ἄμβωνος ὕθεν εἰώθει καὶ πρότερον ὁμιλεῖν χάριν τοῦ ἐξακούε- 
 σθαι λόγον ἐλεγκτικὸν ἐξέτεινε κατ᾽ αὐτοῦ. For two sermons at one synaxis 
 see 5. Chrys. hom. ined. viii. τ (xii. 371), where 5. Chrysostom follows a Gothic 
 priest who had preached in his own tongue. 
 
 7 The dismissal of the catechumens is implied in S. Chrys. 7m Act.i.8 (ix. 13 A) 
 εἰ μὲν οὖν ἔτι ἀμφιβάλλεις ὅτι θεός ἐστιν ὃ Χριστὸς ἔξω στῆθι καὶ μηδὲ θείων ἄκουε 
 
 Mm 2 
 
 30 
 
 3 
 
 σι 
 
 40 
 
 45 
 
 55 
 
10 
 
 18 
 
 20 
 
 25 
 
 30 
 
 35 
 
 40 
 
 45 
 
 50 
 
 532 Appendix O 
 
 λόγων μηδὲ ἐν τοῖς κατηχουμένοις ἀρίθμει σεαυτόν. Soz. H. E. vii. 16 probably 
 implies that the public penitential status was abolished at Constantinople at the 
 end of the fourth century. For the closing of the doors see π. 2 above. 
 
 * S. Chrys. in Act. Ap. xxxvii. 3 (ix. 284 Β) διὰ τοῦτο μείζονα δύναται τὸ κοινὸν 
 τῆς ἐκκλησίας καὶ ἅπερ καθ᾽ ἑαυτὸν ov δύναταί τις μετὰ τῶν ἄλλων γινόμενος ἰσχύει" 
 διὰ τοῦτο μάλιστα ἀναγκαῖαι αἱ εὐχαὶ ἐνταῦθα γίνονται ὑπὲρ τῆς οἰκουμένης, ὑπὲρ τῆς 
 ἐκκλησίας τῆς ἐπὶ περάτων, ὑπὲρ τῆς εἰρήνης, ὑπὲρ τῶν ἐν συμφοραῖς, which can 
 perhaps best be referred to the prayer of the faithful. 
 
 9.5. Eutychius de paschate et ss. eucharistia 7 (Migne P. 6. lxxxvi. 2400) ὥστε 
 ματαιάζουσιν of τὸν τῆς προθέσεως ἄρτον καὶ τὸ κερασθὲν ἀρτίως ποτήριον τῷ ἁγίῳ 
 θυσιαστηρίῳ προσάγειν μελλούσης τῆς λειτουργικῆς τάξεως ὕμνον τινὰ ψαλμικὸν λέγειν 
 παραδεδωκότες τῷ λαῷ τῷ γινομένῳ πράγματι πρόσφορον ws νομίζουσι, “ βασιλέα δόξης ” 
 προσφέρειν ἢ καὶ προσαγορεύειν τὰ εἰσφερόμενα καὶ μηδέπω τελειωθέντα διὰ τῆς ἀρχιερα- 
 τικῆς ἐπικλήσεως, καὶ τοῦ ἐν αὐτοῖς ἀναλάμποντος ἁγιασμοῦ, εἰ μή τι ἕτερον βούλοιτο 
 αὐτοῖς τὸ ὑμνούμενον ... “ ὄψει τοὺς χευίτας φέροντας ἄρτους καὶ ποτήριον οἴνου καὶ 
 τιθέντας ἐπὶ τὴν τράπεζαν " (quoted from an unknown work of 5. Athanasius). 
 Both of the existing Cherubic Hymns, Of τὰ χερουβίμ, p. 377, and Σιγησάτω πᾶσα 
 σάρξ, p. 41 (that of Easter Even), are open to this criticism, and one of them may 
 be, inaccurately, referred to. Cedrenus Hist. p. 386 c (i. p. 685, ed. Bonn 1838) 
 refers the institution of the Cherubic Hymn to the reign of Justin II, 565-78. 
 ᾿Αρτίως κερασθέν 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 προσφοραί for the dead is mentioned in 5. Chrys. 
 in Act, Ap. xxi. 4 (xi. 176D) ἐπινοῶμεν ὅσας δυνάμεθα παραμυθίας τοῖς ἀπελθοῦσιν, 
 ἀντὶ δακρύων, ἀντὶ θρήνων, ἀντὶ μνημείων τὰς ἐλεημοσύνας, τὰς εὐχάς, τὰς προσφορὰς 
 ἵνα κἀκεῖνοι καὶ ἡμεῖς τύχωμεν τῶν ἐπηγγελμένων ἀγαθῶν. The story of Theodosius 
 in Theodoret H. E. v. 18 shows that the emperor remained within the sanctuary 
 after offering his oblation: cp. p. 538. 20. 
 
 1 Seen. 1. (For paénua=creed, see the edict of Justin II in Evagr. H. E. 
 ν. 4 τῷ ἁγίῳ συμβόλῳ ἤτοι μαθήματι τῶν ἁγίων πατέρων : 5. Maximus i Dionys. 
 Ar. Ε. Η. iii. 2 μάθημα καὶ συμμάθημα: Cod. Rossan. of Lit. 5. Chrys. in 
 Swainson Gk. Lit. p.go, note c). Theod. Lect. H. Ε. ii. 32 Τιμόθεος (patriarch of 
 Constantinople, 512-518) τὸ τῶν τριακοσίων δέκα καὶ ὀκτὼ πατέρων τῆς πίστεως 
 σύμβολον καθ᾽ ἑκάστην σύναξιν λέγεσθαι παρεσκεύασεν ἐπὶ διαβολῇ δῆθεν Μακεδονίου 
 (his predecessor) ὡς αὐτοῦ μὴ δεχομένου τὸ σύμβολον ἅπαξ τοῦ ἔτους λεγόμενον 
 πρότερον ἐν τῇ ἁγίᾳ παρασκευῇ τοῦ θείου πάθους τῷ καιρῷ τῶν γινομένων ὑπὸ τοῦ ἐπι- 
 σκόπου κατηχήσεων. Joan. Biclarensis Chronic. (Migne P. L. |xxii. 863 Β) says that 
 Justin II in his first year, 565-6, symbolum sanctorum cl patrum Constantinopoli 
 congregatorum et in synodo Chalcedonensi laudabiliter receptum in omni 
 catholica ecclesia a populo concinendum intromisit priusquam dominica dicatur 
 oratio. John Biclaren. was in Constantinople at the time and his evidence 
 ought to be good: but there is no other trace of such a position for the creed 
 in an eastern rite. Hence either Justin must have unsuccessfully attempted 
 a change, or John must have confused the details of the Greek use with that 
 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 il. p. 213). 
 
 11 See n. 2 which seems to imply this position for the diptychs; and for the 
 names also S.Chrys. 7” Act. Ap. xxi. 4 (ix 176A) οὐχ ἁπλῶς ὃ διάκονος βοᾷ Ὑπὲρ τῶν 
 ἐν Χριστῷ κεκοιμημένων καὶ τῶν τὰς μνείας ὑπὲρ αὐτῶν ἐπιτελουμένων... ἐν χερσὶν 
 ἡ θυσία καὶ πάντα πρόκειται ηὐτρεπισμένα, πάρεισιν ἄγγελοι ἀρχάγγελοι, πάρεστιν 
 ὁ υἱὸς τοῦ Θεοῦ, μετὰ τοσαύτης φρίκης ἑστήκασιν ἅπαντες, παρεστήκασιν ἐκεῖνοι 
 βοῶντες πάντων σιγώντων, καὶ ἡγῇ ἁπλῶς γίνεσθαι τὰ γινόμενα ; οὐκοῦν καὶ τὰ ἄλλα 
 ἁπλῶς καὶ τὰ ὑπὲρ ἐκκλησίας καὶ τὰ ὑπὲρ τῶν ἱερέων προσφερόμενα καὶ τὰ ὑπὲρ τοῦ 
 πληρώματος" μὴ γένοιτο" ἀλλὰ πάντα μετὰ πίστεως γίνεται. τί οἴει τὸ Ὑπὲρ paptipav 
 προσφέρεσθαι, τὸ κληθῆναι ἐν ἐκείνῃ τῇ ὥρᾳ; κἂν μάρτυρες ὦσι, κἂν ὑπὲρ μαρτύρων 
 μεγάλη τιμὴ τὸ ὀνομασθῆναι τοῦ δεσπότου παρόντος, τοῦ θανάτου ἐπιτελουμένου ἐκείνου, 
 τῆς φρικτῆς θυσίας, τῶν ἀφάτων μυστηρίων. (This passage is referred to the diptychs 
 
The Byzantine Liturgy before the viith Cent. 533 
 
 with some hesitation: its tone reflects a moment of expectation like that im- 
 mediately before the anaphora rather than that of the finished action. But it 
 may refer to the litany during the fraction: cp. p. 475. 6). For the names of 
 patriarchs see Evagr. H. E. iii. 20 sq.: Jo. Eph. 17. E. ii. 34, p. 145, iv. 57) P- 331: 
 
 of bishops, ἱερέων above, and Evagr. H. £. iv. 38: of the emperor 70. iii. 34:. of 
 the magistrates Jo. Eph. HE. ii, 11, p. 108: of individuals 5. Chrys. ἦγε Act. Ap. 
 XVili. 5 (iX. 151 B) μικρόν ἐστιν εἰπέ μοι τὸ καὶ ἐν ταῖς ἁγίαις ἀναφοραῖς ἀεὶ τὸ ὄνομά 
 σου ἔγκεῖσθαι ; (where a position after consecration is not necessarily implied). 
 For councils cp. Evagr. H. £. iv. 11. 
 
 12 Theodoret ep. 146, above p. 479. το. Cp. Ρ. 321. 
 
 EES Chrys. m Feb. Seal, 2) (Gait 207 D) pera τῶν χειρῶν καὶ τὸν νοῦν ἀναλά- 
 βωμεν" ἴστε οἱ μεμυημένοι. τί λέγω: τάχα καὶ ἐπιγινώσκετε τὸ λεχθὲν καὶ συνορᾶτε 
 ὅπερ ἡνιξάμην" ἐπάρωμεν εἰς ὕψος τὴν διάνοιαν. De poenit. ix, quoted above p. 479. 
 I5, 1s perhaps Constantinopolitan. 
 
 4S. Eutych. de pasch. et ss. euch. 7 (Migne P. G. Ixxxvi. 24008) εἰ δὲ καὶ ἐπὶ 
 τῷ πυτηρίῳ Tov δείπνου ηὐχαρίστησεν (S. Luke xxii. 17) οὐ θαυμαστύν᾽ Kal ἡμεῖς yap 
 εὐχαριστοῦμεν καὶ ἐπὶ τῆς κοινῆς ἑστιάσεως Kai ἐπὶ τῆς μυστικῆς. The custom of 
 saying the anaphora inaudibly was apparently gaining ground in the sixth 
 century, and Justinian attempted to check it: ov. 137 § 6 iubemus omnes epis- 
 copos et presbyteros non in secreto sed cum ea voce quae a fidelissimo populo 
 exaudiatur divinam oblationem et precationem quae fit in sancto baptismate 
 facere ut inde audientium animi in maiorem devotionem et Dei laudationem 
 et benedictionem efferantur. 
 
 19S. Chrys. i Col. ix. 2 (xi. 393 9) τίς ὁ ὕμνος τῶν ἄνω, τί λέγει TA χερουβὶμ 
 ἴσασιν οἱ πιστοί. Ad eos qui scandal. 8 (ili. 482 c), quoted above p. 479. 22, was 
 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. 
 
 16S. Eutych. de paschate et de ss. eucharistia 2 (Migne P. G. 1xxxvi. 2393 B). 
 The form is evidently a liturgical one, and is closely akin to that of S. Basil 
 but notice (1) ἀνέδειξε and ἀναδείξας τῷ Θεῷ καὶ Πατρί, which is not in the earlier 
 Basilian form p. 327 sq., but is in S. James p. 51 sq.: cp. p. 87, where it is not 
 found with the chalice: (2) the Λάβετε πίετε, for which cp. p. 87. 14: 177. 23: 
 232. 29: 469. 27: 526. 14. 
 
 1 See n. 6 and 5. Eutych. τε. 5. 8 (2401 B) ἔλθωμεν ἐπὶ τὴν τελείωσιν τῶν μυστη- 
 ρίων" οὗτος ὁ ἄρτος Kal τοῦτο TO ποτήριον ὅσον οὔπω εὐχαὶ Kal ἱκεσίαι γεγόνασι ψιλὰ 
 εἰσίν: ἐπὰν δὲ αἱ μεγάλαι εὐχαὶ καὶ αἱ ἅγιαι ἱκεσίαι ἀναπεμφθῶσι καταβαίνει 6 Λόγος 
 εἰς τὸν ἄρτον καὶ τὸ ποτήριον καὶ γίνεται αὐτοῦ σῶμα. 
 
 15 Ὁ Chrys. 7 Phil. iii. 4 (x1 217 F) ὅταν γὰρ ἑστήκῃ λαὸς ὁλόκληρος χεῖρας 
 ἀνατείνοντες, πλήρωμα i ἱερατικόν, καὶ προκέηται ἡ φρικτὴ θυσία, πῶς οὐ δυσωπήσομεν 
 ὑπὲρ τούτων (SC. τῶν ἀπελθόντων) τὸν Θεὸν παρακαλοῦντες ; ἀλλὰ τοῦτο μὲν περὶ 
 τῶν ἐν πίστει παρελθόντων' οἱ δὲ κατηχούμενοι οὐδὲ ταύτης καταξιοῦνται τῆς παραμυθίας 
 
 . ἔνεστι πένησιν ὑπὲρ αὐτῶν διδόναι... διὰ τί γὰρ ὑπὲρ εἰρήνης καὶ εὐσταθείας τοῦ 
 κόσμου ἐκέλευσεν εὔχεσθαι ; ; διὰ τί ὑπὲρ πόντον; ἀνθρώπων κτλ; 
 
 Ss Chrys. im Heb. xvii. 2 (xii, 166€) ἐπὶ τῆς τριαισι  πγρς ἧς ἀναφέρομεν καὶ 
 τὰ ἁμαρτήματα λέγοντες Εἴτε ἑκόντες κτλ, τούτεστι μεμνήμεθα αὐτῶν πρῶτον 
 καὶ τότε τὴν συγχώρησιν αἰτοῦμεν. The formula is placed here on the analogy 
 of p. 58. 4: 336. 16. 
 
 * Seen. 3. Cp. p. 337. 28: 61. 14. 
 
 ea. Chrys. hom. in Eutrop. 5 (iil. 385 B) πῶς δὲ τοῦ θεάτρου τούτου λυθέντος 
 ὑμεῖς μυστηρίων ἅψεσθε καὶ τὴν εὐχὴν ἐ ἐρεῖτε ἐκείνην δι᾿ ἧς κελευόμεθα λέγειν “Ages 
 ἡμῖν καθὼς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν. (For the occasion see Socr. 
 ἘΠῚ ANie 5:) In Col. x. 3 (xi. 309 B) εἶτα ἐπιθεὶς τὴν εὐχὴν τῶν πιστῶν ἐνταῦθα 
 ἐπαύετο, ὡς κορωνίδα τινὰ καὶ σύνδεσμον ὑ ὑπὲρ πάντων τὴν εὐχὴν ποιησάμενος. 
 
 2 S.n. 3 ὅταν ἡ θυσία τελεσθῇ Εἰρήνη πᾶσιν. Cp. P. 340. 
 
 28'S. Eutych. τι. s. 3 (23964) ἡ KAGOLS γε μὴν TOD ἄρτου τοῦ τιμίου THY σφαγὴν 
 δηλοῖ. Perhaps ἃ deacon’s litany should accompany the fraction : see ἢ. 11 above. 
 
 5 
 
 10 
 
 " 
 σι 
 
 20 
 
 28 
 
 : 30 
 
 35 
 
 40 
 
 45 
 
 5° 
 
10 
 
 15 
 
 20 
 
 30 
 
 35 
 
 40 
 
 534 Appendix P 
 
 3S. Chrys. ἐς Heb. xvii. 4,5 (xii. 170 B) καὶ ἐν τῇ ἐκκλησίᾳ ἐπειδὴ τὰ μὲν ἔστιν 
 ὑγιεινὰ πρόβατα, τὰ δὲ κεκακωμένα διὰ τῆς φωνῆς ταύτης διείργει ταῦτα ἐκείνων 
 περιϊὼν πανταχοῦ διὰ τῆς κραυγῆς ταύτης τῆς φρικωδεστάτης 6 ἱερεὺς καὶ τοὺς ἁγίους 
 καλῶν καὶ ἕλκων... ταύτην ἀφίησι τὴν φωνὴν μετὰ τὸ τὴν θυσίαν ᾿ἀπαρτισθῆναι πᾶσαν 
 ΞΕ: μεγάλῃ τῇ φωνῇ, φρικτῇ τῇ βοῇ καθάπερ᾽ τις κῆρυξ τὴν χεῖρα αἴρων εἰς ὕψος ὑψηλὸς 
 ἑστὼς πᾶσι “κατάδηλος γεγονὼς καὶ μέγα ἐπ’ ἐκείνῃ τῇ φρικτῇ ἡσυχίᾳ ἀνακραυγάζων ἘΞῈ 
 ὅταν γὰρ εἵπῃ Τὰ ἅγια τοῖς ἁγίοις τοῦτο λέγει Ei τις οὐκ ἔστιν ἅγιος μὴ προσίτω. In 
 the preceding context he says—rois ἁγίοις ταῦτα δίδοται" τοῦτο καὶ ὃ διάκονος 
 ἐπιφωνεῖ τότε τοὺς ἁγίους καλῶν : but this may refer to the words of the deacon 
 at the dismissals, or διάκονος nay be used in a general sense to mean ‘ minister,’ 
 unless the deacon repeated the formula after the celebrant. 
 
 2S. Chrys. in Heb. xvii. 4 (xii. 169 B} πολλοὶ THs θυσίας ταύτης ἅπαξ μεταλαμ- 
 βάνουσι τοῦ παντὸς ἐνιαυτοῦ, ἄλλοι δὲ δίς, ἄλλοι δὲ πολλάκις. πρὸς οὖν ἅπαντας ἡμῖν 
 6 λόγος ἐστίν, οὐ πρὸς τοὺς ἐνταῦθα δὲ μόνον ἀλλὰ καὶ πρὸς τοὺς ἐν τῇ ἐρήμῳ 
 καθεζομένους ἐκεῖνοι γὰρ ἅπαξ τοῦ ἐνιαυτοῦ μετέχουσι, πολλάκις δὲ καὶ διὰ δύο ἐτῶν. 
 τί οὖν ; τίνας ἀποδεξόμεθα; τοὺς ἅπαξ; τοὺς πολλάκις ; τοὺς ὀλιγάκις; οὔτε τοὺς ἅπαξ 
 οὔτε τοὺς πολλάκις οὔτε τυὺς ὀλιγάκις ἀλλὰ τοὺς μετὰ καθαροῦ συνειδότος, τοὺς μετὰ 
 καθαρᾶς καρδίας, τοὺς μετὰ βίου ἀλήπτου. οἱ τοιοῦτοι ἀεὶ προσίτωσαν, οἱ δὲ μὴ τοιοῦτοι 
 μηδὲ ἅπαξ. τί δήποτε ; ὅτι κρίμα ἑαυτοῖς λαμβάνουσι καὶ κατάκριμα καὶ κόλασιν καὶ 
 τιμωρίαν : 7 τ Thess. xi. 4 (xi. 508 Ὁ) 6 κυλλὸς καὶ ἀνάπηρος, 6 γέρων καὶ ῥάκια 
 ἠμφιεσμέ!ος καὶ ῥύπον καὶ κόρυζαν ἔχων ἅμα τῷ νέῳ τῷ καλῷ καὶ αὐτῷ τῷ τὴν 
 ἁλουργίδα περικειμένῳ καὶ τὸ διάδημα ἐπὶ τῆς κεφαλῆς ἔχοντι ἔρχεται τῆς τραπέζης 
 μεθέξων καὶ ἀξιοῦται τῆς εὐωχίας τῆς πνευματικῆς καὶ τῶν αὐτῶν ἑκάτεροι ἀπολαύουσι 
 καὶ οὐδεμία ἐστὶ διαφορά : in 2 Thess. iv. 4 (xi. 535 Ε) οὐ μετὰ πλείονος μὲν ἔγὼ 
 δαψιλείας ὑμεῖς δὲ μετὰ ἐλάττονος μετέχομεν τῆς ἱερᾶς τραπέζης ἀλλ᾽ ὁμοίως ἑκάτεροι 
 ταύτης ἐφαπτόμεθα᾽ εἰ δὲ ἔγὼ mpuTepos κτλ. The particle was delivered into the 
 hand: see the story in Soz. H. E. viii. 5. 
 
 * S. Eutych. τι. s. 3 (2396 A) καὶ ὥσπερ τότε μετὰ τὸ φαγεῖν ὑμνήσαντες ἐξῆλθον 
 εἰς τὸ ὄρος τῶν ἐλαιῶν οὕτως καὶ ἡμεῖς μετὰ τὸ μεταλαβεῖν τοῦ ἁγίου σώματος καὶ 
 αἵματος εὐχαριστοῦμεν καὶ ἔξιμεν ἕκαστος εἰς τὸν ἴδιον οἶκον ἐπανερχόμενοι. 
 
 27 Evagr. H. E. iv. 36. Jo. Eph. H. E. ii. 10, p. 105, mentions that ‘pearl’ 
 was used for pepis, but he speaks as if it was not yet a familiar name. For 
 reservation see S. Chrys. oP. ad Innocent. i. 3 (iii. 519 A) ἔνθα τὰ ἅγια ἀπέκειντο 
 εἰσελθόντες vi στρατιῶται ὧν ἔνιοι καθὼς ἔ ἔγνωμεν ἀμύητοι ἦσαν πάντα τε ἑώρων τὰ 
 ἔνδον καὶ τὸ ἁγιώτατον αἷμα τοῦ Χριστοῦ ὡς ἐν τοσούτῳ θορύβῳ εἰς τὰ τῶν 
 προειρημένων στρατιωτῶν ἱμάτια ἐξεχεῖτο : cp. Jo. Eph. A. E. τι. 5. 
 
 APPENDIX ο 
 
 THE BYZANTINE LITURGY OF THE SEVERNA 
 CENTURY 
 
 H ATIA THE EKKAHZIAZ XYNA=IZ! 
 «MASS OF THE CATECHUMENS) 
 
 (THE LITTLE ENTRANCE) 
 
 Ἡ πρώτη εἰς τὴν ἁγίαν ἐκκλησίαν τοῦ ἀρχιερέως Kal ἣ τοῦ λαοῦ σὺν τῷ 
 ρώτη Ἣν αγ | ρχιερ η 2 
 
 ἱεράρχῃ Εἴσοδος * 
 
The Byzantine Liturgy of the vith Century 535 
 
 ὃ τρισάγιος ὕμνος 
 “Aytos ὁ Θεύς, ἅγιος ἰσχυρύς, ἅγιος ἀθάνατος ἐλέησον ἡμᾶς ὃ 
 ὃ ἀρχιερεὺς ἐν τῷ ἱερατείῳ εἰσέρχεται καὶ εἰς τὸν θρόνον τὸν ἱερατικὸν 
 ἀναβαίνει 7. 
 {THE LECTIONS AND THE SERMON) 
 ὋὉ ἀρχιερεὺς ἀπὸ τοῦ ὕψους τῆς καθέδρας TH ἐκκλησίᾳ ἐπιφθέγγεται 
 Εἰρήνη πᾶσι 
 & λαὸς ἀποκρίνεται 
 Καὶ τῷ πνεύματι σοῦ * 
 6 ἀναγνώστης ἐπ᾽ ἄμβωνος τὴν Παλαιὰν Διαθήκην ἀποφωνεῖ ". 
 ὋὉ ἱεροψάλτης τὸ θεῖον ᾧσμα ὅ. 
 ὋὉ ἀρχιερεύς 
 Εἰρήνη πᾶσι 
 ὃ λαός 
 Καὶ τῷ πνεύματι σοῦ * 
 ὃ ἀναγνώστης τὸν ᾿Απόστολον ἀναγινώσκει ὅ. 
 Ὁ ἱεροψάλτης τὸ θεῖον ἄσμα ὅ. 
 ὋὉ ἀρχιερεύς 
 Εἰρήνη πᾶσι 
 ὃ λαός 
 Καὶ τῴ πνεύματι σοῦ * 
 4 θεία τοῦ ἁγίου Εὐαγγελίου ἀνάγνωσις ἴ. 
 Ὁ προεστὼς διδάσκει τοὺς THs εὐσεβείας λόγους 3. 
 {THE DISMISSALS) 
 Ὃ ἀρχιερεὺς κάτεισι τοῦ θρόνου 
 ἣ τῶν κατηχουμένων Kai ἣ τῶν λοιπῶν τῶν ἀναξίων ἀπόλυσίς τε καὶ ἐκβολὴ 
 διὰ τῶν λειτουργῶν γίνεται ὃ. 
 
 Ἢ κλεῖσις τῶν θυρῶν '“. 
 
 «MASS OF THE FAITHFUL) 
 11 
 
 (THE GREAT ENTRANCE) 
 Ἢ τῶν ἁγίων Kal σεπτῶν μυστηρίων Εἴσοδος 
 
 οἱ διάκονοι τὸν ἄρτον προτιθέασι κεκαλυμμένον τὰ δὲ ποτήρια οὐ κεκαλυμμένα ©. 
 
 {THE DIPTYCHS) 
 
 Ta Δίπτυχα τῶν ἀποθανόντων 
 
 on 
 
 -- 
 oN 
 
 20 
 
 30 
 
10 
 
 35 
 
 536 Appendix P 
 
 lol , , 
 εἰς τὴν ἁγίαν ἀναφορὰν ἐπὶ τῆς ἁγίας τραπέζης μετὰ τοὺς ἀρχιερέας καὶ ἱερέας 
 καὶ διακόνους καὶ (τοὺς) παντὸς ἱερατικοῦ τάγματος μετὰ τῶν λαϊκῶν ot βασιλεῖς 
 
 μνημονεύονται λέγοντος τοῦ διακόνου 
 
 Καὶ τῶν ἐν πίστει κεκοιμημένων λαϊκῶν Κωνσταντίνου Κώνσταντος «th 
 Sate ta a ee ae 
 Ἂς , ~ P 
 τὰ δίπτυχα τῶν ζώντων 
 οὕτω δὲ καὶ τῶν ζώντων μνημονεύει βασιλέων μετὰ τοὺς ἱερωμένους πάντας "" 
 . e .Φ . . . . . 
 {THE KISS OF PEACE) 
 
 Ὁ ᾿Ασπασμὸς πᾶσι προσφωνεῖται *. 
 
 {THE CREED) 
 
 Ἡ τοῦ θείου Συμβόλου τῆς πίστεως γίνεται παρὰ πάντων ὁμολογία ᾽ὅ. 
 
 «ΑΝΑΡΗΟΗΑΣ) 
 
 , ε ~ , ΕΝ ~ ε , > , ε ,᾿ 
 γίνεται ἣ τοῦ τρισαγίου ἄπαυστος τῶν ἁγίων ἀγγέλων ἁγιαστικὴ δοξολογία 
 παρὰ παντὸς τοῦ πιστοῦ λαοῦ '΄. 
 
 {THE LORD’S PRAYER) 
 Ἢ Προσευχὴ δι᾽ Ts πατέρα καλεῖν τὸν Θεὸν ἀξιούμεθα ®. 
 (THE ELEVATION) 
 Ὑψοῖ 6 ἱερεὺς τὸν θεῖον ἄρτον λέγων 
 Τὰ ἅγια τοῖς ἁγίοις 13 
 παρὰ παντὸς τοῦ λαοῦ ἐκφωνεῖται 
 Εἷς ἅγιος (eis κύριος ᾿Ιησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατρός )*°. 
 
 <THE COMMUNION) 
 
 Ψάλλεται τὸ Κοινωνικόν "". Ἢ τῶν μυστηρίων μετάδοσις καὶ 
 μετάληψις “ἢ 
 εἴ τις τοῦ ἀχράντου σώματος μετα- 
 σχεῖν ἐν τῷ τῆς συνάξεως βουληθείη 
 καιρῷ τὰς χεῖρας σχηματίζων eis τύπον 
 σταυροῦ οὕτω προσίτω καὶ δεχέσθω 
 τὴν κοινωνίαν τῆς χάριτος **. 
 Μετὰ τὸ ψαλθῆναι τὸν τελευταῖον Μετὰ τὸ μεταλαβεῖν πάντας τῶν 
 στίχον τοῦ κοινωνικοῦ λέγεται καὶ ἁγίων μυστηρίων καὶ τὸ ἐκ τῶν παρα- 
 τοῦτο τὸ τροπάριον τραπεζίων ἀποτεθῆναι πάντα εἰς τὴν 
 
 , Ἄς ε ’ , ε A > ‘ a 
 Πληρωθήτω τὸ στόμα ἡμῶν αἰνέσεως FY*OV τράπεζαν οἱ κληρικοὶ ἐπὶ τὸ 
 
The Byzantine Liturgy of the vith Century 537 
 
 Κύριε ὅπως ἀνυμνήσωμεν τὴν δόξαν σκευοφυλάκιον ἀποκαθιστῶσι τὰ τίμια 
 a ᾽ξ’ δἰ ἐ σε “- ες, ἢ ε (ὃ ὃ , Χ U \ ἄλλ 
 σου ὅτι ἠξίωσας ἡμᾶς τῶν ἁγίων σου ᾧῥνπίδια δισκάρια καὶ ποτήρια καὶ ἄλλα 
 ε a τ io 24 
 μετασχεῖν μυστηρίων᾽ τήρησον ἡμᾶς ἱερὰ σκεύη “". 
 > a Ae one \ cere, 
 ἐν τῷ σῷ ἁγιασμῷ ὅλην τὴν ἡμέραν 
 μελετῶντας τὴν δικαιοσύνην σου. 
 ἀλληλούϊα 33, 
 
 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 
 the people take active part, referring (c. 24, p. 526) to the Areopagite for the 
 treatment of τὰ μυστικώτερά τε Kal ὑψηλότερα. 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 7 Trullo, a.p. 692 (Conc. 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. 83 forbids the Eucharist to be placed in the mouths of the dead : c. 74 forbids 
 the celebration of ‘so called agapae’ in churches, and c. 76 all trafficking within 
 the sacred precincts: c. 16 sets aside the Neocaesarean canon 15 limiting the 
 ministering deacons to seven. 
 
 1S. Max. Myst. 8 and passim. Cp. im Trul. τοι. 
 
 2S. Max. Myst. 8, 9: cp. 23, 24. 
 
 3. In Trul. 81, which forbids the addition 6 σταυρωθεὶς δι᾿ ἡ μᾶς. 
 
 * S. Max. Quaest. et dubia 68 (i. 328): Myst. 12 γινομένων ἔνδοθεν ἐκ τοῦ 
 ἱερατείου κελεύσει τοῦ ἀρχιερέως ἐφ᾽ ἑκάστῳ ἀναγνώσματι THs εἰρήνης ὑποφωνήσεων : 
 ep. 23. 
 
 5. In Trul. 33 ἀλλὰ μηδέ τινα τῶν ἁπάντων συγχωρεῖν ἐπ᾽ ἄμβωνος κατὰ τὴν τῶν 
 ἐν κλήρῳ καταλεγομένων τάξιν τοὺς θείους τῷ λαῷ λόγους ἀποφωνεῖν εἰ μή τι ἂν 
 ἱερατικῇ κουρᾷ χρήσηται ὃ τοιοῦτος κτλ (the canon affects ἱεροψάλται and ἀναγνῶσται: 
 cp. 4). 5. Max. Myst. το τὰς θείας τῶν πανιέρων βίβλων ἀναγνώσεις : 23 τὰ θεῖα 
 ἀναγνώσματα: 24 ἡ ἀκρόασις τῶν θείων λογίων... τὰ ἀναγνώσματα : he does not 
 specify the number and only particularizes the O. T., 23 τὸ θαυμαστὸν καὶ μέγα 
 τῆς ἐν νόμῳ καὶ προφήταις δηλουμένης θείας προνοίας μυστήριον, but no doubt he 
 refers to the Apostle as well. 
 
 ®° S. Max. Myst. 11, 23, 24: he only speaks of τὰ θεῖα ἄσματα as following the 
 lections, without describing the arrangement in detail; but he probably alludes 
 to the two hymns, the προκείμενον and the Alleluia. For ἱεροψάλτης see in Tru. 
 33, ψάλτης 4. In Trul. 75 forbids disorderly and overloud singing, and the 
 singing of anything unsuitable to the place. 
 
 7 S. Max. Myst. 13, 14: cp. 23, 24: he always speaks of the Gospel separately 
 and does not include it in the ἀναγνώσματα. 
 
 δ In Trul. 19 δεῖ τοὺς τῶν ἐκκλησιῶν προεστῶτας ἐν πάσαις μὲν ἡμέραις ἐξαιρέτως 
 δὲ ταῖς κυριακαῖς πάντα τὸν κλῆρον καὶ τὸν λαὸν ἐκδιδάσκειν τοὺς τῆς εὐσεβείας 
 λόγους ἐκ τῆς θείας γραφῆς ἀναλεγομένους τὰ τῆς ἀληθείας νοήματά τε καὶ κρίματα καὶ 
 μὴ παρεκβαίνοντας τοὺς ἤδη τεθέντας ὕρους ἢ τὴν ἐκ τῶν θεοφόρων πατέρων παράδοσιν 
 
 Io 
 
 15 
 
 20 
 
 30 
 
 35 
 
 40 
 
 45 
 
538 Appendix P 
 
 ἀλλὰ καὶ εἰ γραφικός Tis ἀνακινηθείη Adyos μὴ ἄλλως τοῦτον ἑρμηνεύτωσαν ἢ ws ἂν 
 οἱ τῆς ἐκκλησίας φωστῆρες καὶ διδάσκαλοι διὰ τῶν οἰκείων συγγραμμάτων παρέθεντο. 
 ° S. Max. Myst. 14: cp. 15, 23, 24. The dismissals by this time were rather 
 theoretical and ideal than a matter of practice: Schol.in E. H. iii. 3 § 7, p- 399 
 5 ἰστέον δὲ ὅτι ἡ ἀκρίβεια αὕτη νῦν τῆς τῶν τοιούτων διαστολῆς τε καὶ διαστάσεως οὐ 
 γίνεται. 
 10S. Max. Myst. 13, 15, 23, 24. 
 11 The prayers of the faithful are apparently not alluded to in these writers. 
 wey MER Myst. 16: cp. 23, 24: Schol. mn TERED it, Ὁ; Ρ. 305 τοῦτο κατὰ τὴν 
 το ἐν Ρώμῃ “κρατοῦσαν συνήθειαν" ἐκεῖ ᾿γὰρ ἑπτὰ μόνοι διάκονοι τῷ θυσιαστηρίῳ Aerroup- 
 γοῦσιν οὗς ἐκκρίτους οἶμαι. καλεῖ, τοὺς δὲ ἄλλους ἄλλην τινὰ ἐκτελεῖν λειτουργίαν" καὶ 
 σημείωσαι.. .. ὅτι σὺν τοῖς διακύνοις τὸν ἄρτον ot πρεσβύτεροι προτιθέασι" τοῦτο δὲ 
 πανταχοῦ γίνεται ὀλίγων ὄντων διακύνων, ἐν Ῥώμῃ δὲ οἶμαι πάντοτε εἰκότως διὰ τὸ 
 μόνους ἑπτὰ τοὺς ἐκκρίτους τῷ θυσιαστηρίῳ λειτουργεῖν : 1b. 3 8 7, p. 3το σημείωσαι 
 15 ὅτι οὐ μόνον ὁ ἅγιος ἄρτος κεκαλυμμένος προετίθετο ἀλλὰ καὶ τὸ θεῖον ποτήριον ὅπερ 
 νῦν οὐ γίνεται. There seems to be no evidence as to whether the oblation was 
 as yet prepared before the liturgy or only immediately before the, great 
 entrance: but the use of προτιθέναι above perhaps rather suggests the latter. 
 The mention of the oblations of the laity in zz Trul. 69 μὴ ἐξέστω τινὶ τῶν ἁπάντων 
 20 ἐν λαϊκοῖς τελοῦντι ἔνδον ἱεροῦ εἰσιέναι θυσιαστηρίου, μηδαμῶς ἐπὶ τοῦτο τῆς βασιλικῆς 
 εἰργομένης ἐξουσίας καὶ αὐθεντίας ἡνίκα ἂν βουληθείη προσάξαι δῶρα τῷ πλάσαντι 
 κατά τινα ἀρχαιοτάτην παράδυσιν suggests that they were not a matter of course, 
 and there is no indication as to whether they were presented before or in the 
 course of the liturgy. (For the παράδοσις cp. p. 532. 26.) Can. 99 forbids the 
 25 offering in the sanctuary of joints of meat for the use of the clergy, 28 of grapes, 
 and 57 of milk and honey. The loaves and the chalices of the oblation were 
 odd in number, 5. Max. Quaest. 41 (i. 316) ἄνισα προτίθησιν ἡ ἐκκλησία τοὺς 
 ἄρτους καὶ τὰ ποτήρια. For the mixed chalice see im Trul. 32 εἴ τις οὖν ἐπίσκοπος 
 ἢ πρεσβύτερος μὴ κατὰ τὴν παραδοθεῖσαν ὑπὸ THY ἀποστόλων τάξιν ποιεῖ καὶ ὕδωρ 
 30 οἴνῳ μιγνὺς οὕτω τὴν ἄχραντον προσάγει θυσίαν καθαιρείσθω ὡς ἀτελῶς τὸ μυστήριον 
 ἐξαγγέλλων καὶ καινίζων τὰ παραδεδομένα. The use of the fans (τίμια ῥιπίδια below 
 n, 29) made it unnecessary to veil the chalice. 
 8 Relatio motionis inter Maximum et principes 5 in Opp. S. Max. i. p. Xxxiv: 
 Schol in E. H. iii. 2, p. 306 ὧδε οὐ πρῶτα τὰ δίπτυχα Tap ἡμῖν ἐπὶ δὲ τοῦ πατρὸς 
 35 τούτου μετὰ τὸν ἀσπασμὸν τὰ δίπτυχα ὥσπερ καὶ ἐν ἀνατολῇ. This apparently 
 means that the byzantine diptychs at this date occurred before the kiss of 
 peace (ὧδε οὐ πρῶτα--οὐχ ὧδε πρῶτα) : and εἰς τὴν ἁγίαν ἀναφορὰν ἐπὶ τῆς ἁγίας 
 τραπέζης may mean ‘at the bringing up on to the table,’ 1. 6. δὲ the offertory: 
 cp. the use of ἀναφέρειν in can. Ancyr. 2, above p. 525. 27. Schol. in E. H. iii. 3 
 40 § 8, p. 310 onpelwoa ὅτι τὰ δίπτυχα τῶν ἀποθανόντων ἐπὶ αὐτοῦ (Sc. Διονυσίου) 
 μόνον ἀνεγινώσκετο : disput. cum Theodos. 17 in Opp. 5. Max. i. p. lv ἀναφερομένων 
 τῶν ἀναθεματισθέντων ἐπὶ τῆς ἁγίας ἀναφορᾶς. 
 4S. Max. Myst. 17: cp. 13, 25; 24. 
 10 7. γ8: ἘΡ: 15, 25, ey 
 ae OPE. oars ep. 13, 23. 
 mt Relatio motionis in Opp. S. Max. i. p. xxxiii μετὰ τὸν ἁγιασμὸν Tov ἄρτου 
 ὑψοῖ αὐτὸν λέγων Τὰ ἅγια τοῖς ἁγίοις. 
 © S. Max. Myst. 24 (p. 519): cp. 13, 20, 23, 24 (Ρ. 522). 
 1 716. Schol. in E. ΕΓ ii. 2, Ρ. 306 TOV κουφισμὸν καὶ τὴν ὕψωσιν τῆς μιᾶς εὐλογίας 
 £O τοῦ θείου ἄρτου φησὶν ὃν ὑψοῖ ὁ ἱερεὺς λέγων Τὰ ἅγια τοῖς ἁγίοις : cp. n. 17 above. 
 ° Id. Myst. 21, 24 (p. 522); cp. 13, 24 (p. 519). 
 3 See τὶ. 24 below. 
 2S. Max. Myst. 21 ws τέλος πάντων ἡ τοῦ μυστηρίου μετάδοσις γίνεται : 24 (Ρ. 519) 
 διὰ τῆς ἁγία: μεταλήψεως τῶν ἀχράντων καὶ ζωοποιῶν μυστηρίων : cp. p. 522: mm 
 55 Trull. 23, 101 THs ἀχράντου μεταδιδόντα κοινωνίας : 26 τὸ Κυρίου σῶμα διανεμέτω. 
 In 23 bishops presbyters and deacons are forbidden to exact a fee or payment 
 of any sort for communicating a person. 
 
The Development of the Byzantine Prothests 539 
 
 23 In Trul.101, which also forbids the use of vessels in which to receive the 
 sacrament : τοὺς γὰρ ἐκ χρυσίου ἢ ἄλλης ὕλης ἀντὶ χειρός τινα δοχεῖα κατασκευαζοντας 
 πρὸς τὴν τοῦ θείου δώρου ὑποδοχὴν καὶ δι᾽ αὐτῶν τῆς ἀχράντου κοινωνίας ἀξιουμένους 
 οὐδαμῶς προσιέμεθα ws προτιμῶντας τῆς τοῦ Θεοῦ εἰκόνος τὴν ἄψυχον ὕλην καὶ ὑποχεί- 
 ριον" εἰ δέ τις ἁλῷ τῆς ἀχράντου κοινωνίας μεταδιδοὺς τοῖς τοιαῦτα δοχεῖα προσφέρουσι 
 καὶ αὐτὸς ἀφοριζέσθω και ὁ ταῦτα ἐπιφερόμενος. C.58 forbids the laity to communi- 
 cate themselves if a bishop, presbyter or deacon is present. 
 
 *4 Chronicon paschale an. 624, p. 390 (Migne P. 6. xcii. 1001) τούτῳ τῷ ἔτει 
 μηνὶ ἀρτεμισίῳ, κατὰ Ῥωμαίους paiw, τῆς ιβ' ἰνδικτιῶνος ἐπὶ Σεργίου πατριάρχου 
 Κωνσταντινουπόλεως ἐπενοήθη ψάλλεσθαι μετὰ τὸ μεταλαβεῖν κτλ : SEE P. 342 
 above. 
 
 APPENDIX Q 
 
 irik. DEVELOPMENT. OF THE BYZANTINE 
 PROTHESIS 
 
 The following series extends from the ninth to the sixteenth century. The 
 forms are arranged according to the degree of their complexity, and not in the 
 chronological order of their sources: the date of a ms. is not always that of 
 the use which it represents, and besides this the stage of development at any 
 given date was probably not the same everywhere. It remains uncertain at 
 what date the preliminary prothesis first took shape : the Barberini Euchologion 
 
 (p. 309) is the first known evidence for its existence, and that is silent as to the 
 ritual. 
 
 Cod. Isidori Pyromali in Goar Cod. vetust. in Cochlaeus Speculum 
 Εὐχολόγιον Venet. 1730, p. 153. antiquae devotionis Mogunt. 1549, p. 117. 
 
 Primum patriarchae cum sequentis 
 ordinis clero ecclesiasticis vestimentis 
 induto offeruntur in sacrario ab obla- 
 tionaris mundatae et compositae oblatae 
 a populis susceptae quas ponit in patenis 
 
 Εὐχὴ ἣν ποιεῖ ὃ πατριάρχης ἐπὶ τῇ et adolens super eas incensum dicit hanc 
 προθέσει τοῦ ἁγίου ἄρτου orationem 
 Ὃ Θεὸς ὁ θεὸς ἡμῶν ὁ τὸν οὐράνιον Domine deus noster qui caelestem 
 ἄρτον «TA (Pp. 360). panem etc. 
 
 These two texts, of unknown but certainly very early date, are of the same 
 type, and so far as can be judged from Goar’s abstract are practically identical : 
 the expanded rubric in the Latin above is the most considerable divergence. In 
 omitting all allusion to the use of the λόγχη this form is simpler than II and III 
 below; while in the censing of the oblation it goes beyond them. 
 
 2 
 
 3 
 
 w 
 
 wr 
 
 on 
 
 Ὁ] 
 
 ο 
 
15 
 
 20 
 
 iss) 
 σι 
 
 40 
 
 540 
 
 Appendix Q 
 
 The passage common to Theodore and Sophronius in III is found also in the 
 Theoria of S. Germanus (Migne P. G. xcviii. 397 D), from which it is probably 
 derived, and in which perhaps it represents the whole substance of his original 
 5 account of the prothesis, while the existing text is interpolated and cer- 
 
 tainly represents a later use. 
 
 The form implied in this passage taken alone 
 
 is otherwise evidenced for the early ninth century by S. Theodore the Studite 
 in de Praesanctif. (Migne P. G. xcix. 1690 C) ἡ τελεία προσκομιδὴ ἐν TH ἀρχῇ γίνεται 
 (above p. 310) and adv. Iconomach. i (tb. 489 B) τὴν ἱερατικὴν λόγχην : and the 
 10 Barberini codex gives the prayer (above p. 310). 
 
 11 
 
 Theodorus Andidensis Comment. 
 liturgica in Mai Nova patrum biblioth. 
 vi (2), Ρ. 555 54:; 580. 
 
 Q... τὸ κυριακὸν σῶμα ὡς EK τινος 
 
 κοιλίας καὶ αἱμάτων καὶ σαρκὸς τοῦ 
 παρθενικοῦ σώματος τοῦ ὅλου ἄρτου 
 φημὶ τῆς εὐλογίας καὶ τῆς προσφορᾶς 
 \ ~ , «ς c ’ » 
 παρὰ τοῦ διακόνου ὡς ἡ μεγάλη ἐκκλη- 
 , fs , , 4 
 σία παρέλαβε διατέμνεται σιδήρῳ τινὶ 
 a Ν , ΄ "» Ν ’ 
 ὅπερ καὶ λόγχην λέγουσιν εἶ καὶ μηπὼ 
 , oO 
 ταύτης ἐστὶν ὁ καιρὸς καὶ οὕτως ἰδιο- 
 υποστάτως ἐκ μέσου ταύτης ἀφιεροῦται" 
 ὁ μέντοι διάκονος ὁ τοῦτο διενεργῶν 
 c , 4 > “ Ν ‘ , 
 ἑτοιμάσας σὺν αὐτῷ καὶ TO μέλλον 
 > ~ ‘ 2 > a 
 ἀποτελεῖσθαι δεσποτικὸν αἷμα ἐν τῷ 
 , - ΄ ΄ ΄- 
 προσήκοντι τοῦ πάθους καιρῷ διὰ τῆς 
 
 τοῦ ζωοποιοῦ Πνεύματος ἐπιφοιτήσεως 
 
 [S. Sophron.] Comment. liturgicus 
 in Migne P. 6. Ixxxvii (3), c. 3988 Ὁ. 
 
 by 
 
 21. Τὸ σκευοφυλάκιον ἐν ᾧ γίνεται 
 ἡ προσκομιδή. 
 
 8. Κύριος ἡμῶν ᾿Ιησοῦς Χριστὸς 
 
 ; ss 
 καθ᾽ ἑκάστην καταθυόμενος περὶ τῆς 
 
 A a , 
 τοῦ κόσμου ζωῆς καὶ σωτηρίας ws ev 
 Κρανίου τόπῳ σταυρωθεὶς οὕτως καὶ 
 3. = , ‘ “-“ 
 ἐν τῇ ἁγίᾳ προθέσει παρὰ τοῦ ἱερέως, 
 μετὰ λόγχης δὲ... .. τὸ δὲ σφραγίζε- 
 
 \ x ε ΄ t 
 σθαι τὴν προσφορὰν ὁ μέγας Βασίλειος 
 παρέδωκεν. . . προσκομίζοντες τὸν 
 ἄρτον καὶ ἀποτιθέντες αὐτὸν ἐν τῷ 
 
 , « » ΄ » ε , 
 δίσκῳ ὡς ev νεφέλῃ λέγομεν “Qs πρό- 
 
 SN ‘ ΕΣ 
 βατον ἐπὶ σφαγὴν ἤχθη. .. 
 
 10. τὸ καινὸν σῶμα ὡς ἔκ τινος 
 κοιλίας καὶ αἱμάτων καὶ σαρκὸς τοῦ 
 παρθενικοῦ σώματος, τοῦ ὅλου ἄρτου 
 
 , 
 φημί, 
 
 ‘ A , x ‘ A“ « ΄ 
 παρὰ τοῦ διακόνου ἢ καὶ τοῦ ἱερέως 
 
 ΄ , a 
 διατέμνεται σιδήρῳ τινὶ ὃν λόγχην 
 λέγουσιν 
 
 \ ΄“ “ A > ΄ 
 καὶ οὕτως ἰδιοὐποστατικῶς ἐκ μέσου 
 
 , > ~ « 4 , 
 ταύτης ἀφιεροῦνται ... ὁ μέντοι διά- 
 
 a © a 
 Kovos ἢ ὁ ἱερεὺς ἑτοιμάσας σὺν αὐτῷ 
 καὶ τὸ μέλλον ἀποτελεῖσθαι δεσποτικὸν 
 
 τ > ~ ΄ ΄ “~ 
 αἷμα ἐν τῷ προσήκοντι πάθους καιρῷ 
 διὰ τῆς τοῦ ζωοποιοῦ Πνεύματος ἐπι- 
 
 U > - ~ ΄ 
 φοιτήσεως ἀφίησι ταῦτα ἐν τῇ προθέσει 
 
The Development of the Byzantine Prothests 541 
 
 a “ A > \ 5 i) act , 
 ἀφίησι ταῦτα ἐν τῇ προθέσει τὴν ταύτης τὴν εὐχὴν ἐπιλέγοντος τοῦ ἱερέως. 
 εὐχὴν ἐπιλέγοντος τοῦ ἱερέως 
 1Ο. .- εἰ δὲ καὶ ἱερεῖς τοῖτο (sc. τὸ 
 \ A ΄ > » > 
 δεσποτικὸν σῶμα) τέμνουσιν ἀλλ᾽ ἐν 
 x ; > Re ave, > O° 5 
 τῇ μεγάλῃ ἐκκλησίᾳ οὕτως ἐτελεῖτο 
 πάλαι καὶ παρὰ τῶν διακόνων ἡ προσ- 
 A , ” ‘ 
 φορὰ διετέμνετο.. 36... εἴρηται yap 
 ἐν τῇ ἀρχῇ τῆς προθέσεως ὡς ἑτοιμά- 
 ζεται μετὰ τοῦ θείου σώματος καὶ τὸ 
 δεσποτικὸν αἷμα παρὰ τοῦ διακόνου τὸ 
 ἐπεμβάλλοντος δηλονότι καὶ μέρος 
 μικρὸν ὕδατος. 
 
 These writings are of unknown date: Sophronius seems the later of the two. 
 
 On the common passage see II above. Neither mentions the censing of the 
 
 oblation. 15 
 
 IV 
 
 Circ. A.D. 1050 
 Humbertus cardinal. contra Graecorum calumnias 
 
 in Maxima biblioth. vet. patrum Lugdun. 1677, xviii. p. 397 G. 
 
 Et puto quia bene faciunt ibi (sc. Hierosolymis) quod non nisi integras et 29 
 sanctas ponunt ipsas oblationes in sanctas patinas nec quomodo graeci habent 
 lanceam ferream qua scindunt in modum crucis ipsam oblationem i.e. proscomite. 
 porro in praefatis sanctis ecclesiis cum ipsa sancta patina sanctam anaforam 
 i.e. oblationem exaltant: etenim verae et aptae sunt ipsae oblationes tenuesque 
 ex simila. lanceam vero ferream nesciunt nisi quae lJatus domini nostri 25 
 Iesu Christi aperuit.... itaque et in magnis et in parvis ecclesiis hunc morem 
 traditum 5101 a sanctis apostolis habent omnes christiani ipsius provinciae: 
 graeci autem cohabitatores eis alii sic alii qualiter a suis acceperunt. 
 
 The distinction made in the last clause is perhaps between those who use 
 the liturgy of S. James and those who follow the Byzantine rite. It is not 30 
 clear who are referred to as distinguished from the Greeks. The simple 
 form of the prothesis is still retained as an alternative in the celebration of 
 S. James at Zante: see Archbp. Latas Ἢ θεία λειτουργία τοῦ ἁγίου... Ἰακώβου 
 Zante 1886, p. 8: while no ms. of S. James mentions the prothesis except 
 
 Paris Suppl. graec. 476, and that only gives an εὐχὴ THs προθέσεως (Swainson 35 
 Greek lit. p. 215). 
 
 V 
 PIDURGY Ob 5: PETER 
 MS. Paris Graec. 322. 
 Εὐχὴ eis τὸ προσκομίσαι τὸν ἄρτον 40 
 
 Ὡς πρόβατον ἐπὶ σφαγὴν ....... - τίς διηγήσεται (Acts viii, 32 sq.) τοῦ 
 Πατρὸς καὶ τοῦ Ὑἱοῦ καὶ τοῦ ἁγίου 
 
542 Appendix Q 
 
 καὶ εἰς τὸ ἑνῶσαι τὸ αἷμα καὶ τὸ ὕδωρ λέγει 
 κὺ “ - . - 
 Εἷς δὲ τῶν στρατιωτῶν. . . - - - - καὶ ὕδωρ (JO. xix. 34) τὸ πηγάσαν τὴν τοῦ 
 κόσμου σωτηρίαν 
 εἶτα ποιεῖ εὐχὴν τῆς προθέσεως 
 5 Κύριε 6 θεὺς ἡμῶν ὁ προθεὶς ἑαυτὸν ὑπὲρ τῆς τοῦ κύσμου KTA (p. 309). 
 Εὐχὴ τοῦ θυμιάματος 
 ὋὉ Θεὸς ὁ ἅγιος ὁ ἐν ἁγίοις ἀναπαυόμενος φῶς οἰκῶν ἀπρόσιτον αὐτὸς δέσποτα 
 i} , , , ὃ ig - A A € , ΕΥ̓ ς ΄ A 
 οἰκείᾳ φιλανθρωπίᾳ mapide ἡμῶν τὰς πολλὰς ἁμαρτίας kat ws προσεδέξω τὸ 
 θυμίαμα Ζαχαρίου οὕτω καὶ ἐκ τῶν χειρῶν ἡμῶν τῶν ἁμαρτωλῶν πρόσδεξαι τὸ 
 , a Cee \ > , \ ῃ » nC eran cn 
 10 θυμίαμα τοῦτο εἰς ὀσμὴν εὐωδίας καὶ ποίησον ἔλεος μεθ᾽ ἡμῶν" ὅτι ἡγίασται κτλ. 
 Καὶ θυμιῶν καλύπτει τὰ δῶρα λέγων 
 > , 3 ‘ ε > , , Ν =) ἜΝ , ΄ «' - 
 Ἑκάλυψεν οὐρανοὺς ἡ ἀρετή σου Κύριε καὶ τῆς αἰνέσεώς σου πλήρης ἡ γῆ 
 καὶ ἐπάγει λέγων 
 « ’ > 
 O Κύριυς ἐβασίλευσεν, ὀργιζέσθωσαν λαοί, ὁ καθήμενος 
 "ἢ A \ , 
 15 καὶ θυμιᾷ τὸν λαόν. 
 
 Paris Graec. 322 is of the sixteenth century, but its text is substantially that 
 of the Paris ed. of 1595 and of Vat. Graec. 1970 (cod. Rossanensis in Swainson 
 Greek lit. p. t9t) of the twelfth century The other mss. (Grottaferrat. I B vii, 
 Paris Suppl. graec. 476) have only a prayer of incense and a prayer of prothesis, 
 
 20 the forms being different in the two mss. and none of them agreeing with those 
 of the text above except the prayer of prothesis of the former. The liturgy of 
 S. Peter, a compilation from Byzantine and Roman, probably originated in South 
 Italy: the above form therefore represents an Italian use. 
 
 vi 
 25 LITURGY OF S. CHRYSOSTOM 
 Bodl. MS. Auct. E 5. 13, ff. 6 sq. 
 
 Εὐχὴ ἣν ποιεῖ ὃ ἱερεὺς μέλλων προσκομίσαι 
 ie “ “ 
 Κύριε ὁ θεὸς ἡμῶν ἐξαπόστειλόν μοι δύναμιν ἐξ ὕψους ἁγίου σου καὶ ἐνίσχυσόν 
 > \ , , A a , > , a a - 
 pe εἰς THY διακονίαν σου ταύτην τοῦ παραστῆναί με ἀκατακρίτως τῷ φοβερῷ φρικτῷ 
 30 σου βήματι καὶ προσενέγκαι σοι τὴν ἀναίμακτον θυσίαν᾽ ὅτι σὸν τὸ κράτος κτλ. 
 Καὶ μετὰ τὴν εὐχὴν λαβὼν τὴν προσφορὰν περικόπτει αὐτὴν στρογγυλοειδῶς 
 δὲν τὸ σύνολον λέγων καὶ έ ὴ ίδα θύ Ὁ τύπῳ ἔνδοθι 
 μηδὲν τὸ σύνολον λέγων καὶ στρέψας τὴν μερίδα θύει ταύτην σταυροῦ τύπῳ ἔνδο 
 καὶ ἐπιτίθησι τῷ δίσκῳ 
 ‘ > , 2 , “ , e ᾿ . “ 
 καὶ λαβὼν οἶνον σφραγίζων ἐπιχέει τῷ ποτηρίῳ, ὡσαύτως καὶ ὕδωρ. 
 35 Καὶ καλύπτει τὸν δίσκον, εἶτα τὸ ποτήριον, καὶ ἐπιτίθησι τὴν ἁγίαν νεφέλην 
 ἐπ᾽ αὐτό. 
 Καὶ λέγει ὃ διάκονος μυστικῶς ᾿Επὶ τῶν προθέσεων τοῦ Κυρίου δεηθῶμεν" Κύριε 
 ἐλέησον καὶ ὃ ἱερεὺς εὔχεται τὴν εὐχὴν ταύτην 
 
 Ὃ Θεὸς ὁ θεὺς ἡμῶν ὁ τὸν οὐράνιον ἄρτον τὴν τροφὴν κτὰ (Ρ. 360). 
 
The Development of the Byzantine Prothests 543 
 
 Kai λέγει ὁ διάκονος Tod Κυρίου δεηθῶμεν καὶ 6 ὑποδιάκονος Κύριε ἐλέησον 
 καὶ ὃ ἱερεὺς θυμιῶν τὰ δῶρα λέγει 
 Θυμίαμα προσφέρομέν σοι Κύριε ὁ θεὸς ἡμῶν εὐωδίας κτὰ (Ρ. 359) 
 καὶ ἔρχονται ἐν τῇ ἁγίᾳ τραπέζῃ καὶ θυμιᾷ αὐτὴν καὶ τὰ ἅγια θύρη καὶ ὅλον 
 τὸν ναὸν καὶ τὸν λαὸν προπορευομένου τοῦ διακόνου μετὰ λαμπάδος. 5 
 
 F. 14 v. after the Great Entrance (p. 318. 40) 
 
 Καὶ 6 ἱερεὺς ὁ θυσιάσας νίπτει λέγων 
 , > > , AN ° , ‘ , A , , , 
 Νίψομαι ἐν ἀθῴοις τὰς χεῖράς μου καὶ κυκλώσω τὸ θυσιαστήριόν σου Κύριε. 
 
 This ms. of the end of the twelfth century belonged to the monastery of 10 
 S. Salvator in Messina (f. 2), and therefore presumably represents a use of Sicily 
 and South Italy. This form is also contained in Grottaferrat. I β ii, f. 1 (twelfth 
 century). 
 
 LITURGY OF S. MARK 15 
 MS. Cairo Patriarch. 
 Εὐχὴ τῆς προθέσεως 
 ‘Os πρύβατον ἐπὶ σφαγὴν . . . . - -« « -« ἧ ζωὴ αὐτοῦ (Acts viii. 32 54.). 
 Εὐχὴ τοῦ θυμιάματος 
 
 Θυμίαμα προσφέρομεν κατενώπιον τῆς ἁγίας δύξης σου ἀναληφθήτω δὴ 20 
 
 , > A ες , , , > > A > , 3 a 
 δεόμεθα εἰς τὸ ὑπερουράνιόν σου θυσιαστήριον εἰς ὀσμὴν εὐωδίας, εἰς ἄφεσιν 
 ἁμαρτιῶν ἡμῶν καὶ ἱλασμὸν παντὸς τοῦ λαοῦ σου χάριτι καὶ οἰκτιρμοῖς καὶ τῇ 
 
 , - A \ ~ € ~ Ν - ε , , - A eA Ν 
 φιλανθρωπίᾳ τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος νῦν καὶ ἀεὶ καὶ 
 εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. 
 
 > “ , ΄ “ a 
 Ἐπὶ τῇ προθέσει ταύτῃ τῶν τιμίων δώρων τοῦ Κυρίου δεηθῶμεν 25 
 , , ς \ ¢€ ΄“ γ a ‘ ε , Ἐν “ > , 
 
 Δέσποτα Κύριε ὁ θεὺς ἡμῶν ᾿Ιησοῦ Χριστὲ ὁ συνάναρχος vids τοῦ ἀχράντου 
 Πατρὸς καὶ Πνεύματος ἁγίου ὁ μέγας ἀρχιερεὺς ὁ προσθεὶς ἑαυτὸν ἀμνὸν ἄμωμον 
 ig ‘ -~ a , ” , \ - ΄ , > ‘4 
 ὑπὲρ τῆς τοῦ κόσμου ζωῆς, δεόμεθα καὶ παρακαλοῦμέν σε φιλάνθρωπε ἀγαθὲ 
 ἐπίφανον Κύριε τὸ πρίσωπόν σου ἐπὶ τὸν ἄρτον τοῦτον καὶ ἐπὶ τὸ ποτήριον τοῦτο 
 
 - , - , a Φ. ‘ 
 εἰς μεταποίησιν Tov ἀχράντου σου σώματος Kal τοῦ τιμίου αἵματος ἐν οἷς σὲ 30 
 ὑποδέχεται τράπεζα παναγία, ἱερατικὴ ὑμνῳδία, ἀγγελικὴ χοροστασία, εἰς μετά. 
 ληψιν ψυχῶν καὶ σωμάτων᾽ καὶ σοὶ τὴν δόξαν ἀναπέμπομεν σὺν τῷ ἀνάρχῳ 
 σου πατρὶ καὶ τῷ παναγίῳ καὶ ἀγαθῷ καὶ ζωοποιῷ σου πνεύματι νῦν καὶ ἀεὶ καὶ 
 εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν. 
 Ὁ διάκονος 35 
 Εὐλόγησον δέσποτα (p- 362, 23). 
 
 The Cairo ms. is modern, but the text is substantially identical with that of 
 the rotulus Vaticanus in Swainson Greek lit. p. 2, which is dated a.p. 1207 
 (7b, p. xx). The text of these mss. is considerably byzantinized and the 
 prothesis is modelled on a Byzantine pattern, though its material is in part 40 
 
 Egyptian (see the prayer of prothesis, above p. 124: cp. p. 148: and for the 
 prayer of incense see pp. 118, 123: cp. 36). 
 
544 Appendix OQ 
 
 VIII 
 LITURGY OF S. CHRYSOSTOM 
 MS. Bodl. Cromw. 11, ff. 22 sq. 
 Εὐχὴ Tis προσκομιδῆς 
 5 ποιῶν σταυροὺς τρεῖς ἐπάνω Tis ἀναφορᾶς λέγει 
 Θύεται ὁ ἀμνὸς τοῦ Θεοῦ ὁ υἱὸς τοῦ Πατρὸς ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου 
 εἶθ᾽ οὕτως περικόπτει αὐτὴν σταυροειδῶς λέγων 
 ‘Qs πρόβατον ἐπὶ σφαγὴν .. .......«- 1 ζωὴ αὐτοῦ (Acts viii. 32 54.). 
 Εὐχὴ τοῦ θυμιάματος 
 10 Θυμίαμά σοι προσφέρομεν Χριστὲ ὁ θεὸς ἡμῶν εἰς ὀσμὴν εὐωδίας κτλ (Ρ. 359. 34). 
 Εὐχὴ τῆς προθέσεως 
 ᾿Επὶ τῇ προθέσει τῶν τιμίων δώρων τοῦ Κυρίου δεηθῶμεν 
 Ὃ Θεὸς ὁ θεὸς ἡμῶν 6 τὸν οὐράνιον ἄρτον τὴν τροφὴν τοῦ παντὸς κόσμου κτλ 
 (p. 360). 
 15 This ms. is dated 1225 Α. Ὁ. 
 
 IX 
 LITURGY OF S. CHRYSOSTOM 
 
 Liturgia 5. Chrysostomi a Leone Tusco translata ap. Liturgrae sive miussae 
 ss. patrum Antw. 1560, p. 49. 
 
 20 Diaconus igitur accipiens panem st cum sacerdote missam celebraturus sit seu 
 etiam sacerdos sine diacono facit in eo cum lanceola crucem dicens 
 In nomine dei et salvatoris nostri Iesu Christi qui immolatus est pro mundi 
 vita et salute 
 et incidens lanceola signaculum panis in quatuor partes in figuram cructs 
 dicit haec 
 SICULIOVIS τον τς Ὁ: enarrabit ? (Acts viii. 32 sq.) 
 
 NS 
 tr 
 
 et sic tollit particulam illam videlicet signaculum cum sua medulla et dicit 
 Quoniam tollitur de terra vita eius 
 Gloria Patri et Filio et Spiritui sancto: sicut erat in principio et nunc et 
 
 semper 
 20 
 et tunc 1n inferior’ stgnaculi parte insignat crucem cum lanceola et dicit 
 Immolatur agnus Dei qui tollit mundi peccata 
 et ponit etusmodt partem in disco. 
 Deinde facit commixtionem in calicem mittens vinum et aquam et dicit 
 35 Unus militum........ testimonium eius (Jo. xix. 34 sq.) 
 
 et in dicendo quidem exivit sanguis infundit vinum et in dicendo aqua infundst 
 aquam. 
 
The Development of the Byzantine Prothests 545 
 
 Ubi haec fecerit diaconus accipiens thuribulum et incensum dicit sacerdoti 
 Benedic domine incensum istud 
 et dictt sacerdos 
 Incensum tibi offerimus Christe Deus in odorem suavitatis spiritalis: mitte 
 nobis gratiam Spiritus sancti nunc et semper. Amen 5 
 diacono autem tenente thuribulum sacerdos explicat super thuribulum sancta 
 corporaha sacro calict superponenda quae dum fumi odore imbuuntur dicit 
 
 Dominus regnavit, decorem indutus est: indutus est Dominus fortitudinem 
 et praecinxit se 
 Parata sedes tua nunc et semper et in saecula 19 
 deinde operit calicem et insuper dicit 
 
 Operuit caelos virtus eius et laudis eius plena est terra nunc et semper et 
 in saecula. 
 
 Deinde dicit diaconus in propositione preciosorum donorum 
 
 Dominum deprecemur I 
 
 wo 
 
 et dicit sacerdos orationem hanc 
 Deus deus noster qui caelestem panem alimentum totius mundi &c. (p. 360) 
 The translation was made in the latter part of the twelfth century, but the 
 
 names commemorated in the great intercession fix the date of the original at 
 the beginning of the century. See p. lxxxv. 30. 20 
 
 Χ 
 
 LITURGY OF 5. CHRYSOSTOM 
 MS. Paris Graec. 323 ff. 5 sq. 
 
 Μετὰ τὸ ἀμφιασθῆναι τὸν ἱερέα καὶ τὸν διάκονον ἀπέρχεται ὁ διάκων eis τὴν 
 πρόθεσιν ἢ μὴ παρόντος τοῦ διακόνου ὃ ἱερεὺς καὶ ποιεῖ τὴν προσκομιδὴν οὕτως 25 
 Λαβὼν τὴν ἁγίαν ἀναφορὰν σφραγίζει αὐτὴν μετὰ τῆς λόγχης τρίτον λέγων 
 > VE ~ , ‘ “ ‘ “ « ΄“΄ > -~ “- ~ 4 
 Els τὸ ὄνομα τοῦ κυρίου καὶ θεοῦ καὶ σωτῆρος ἡμῶν ᾿Ιησοῦ Χριστοῦ τοῦ τυθέντος 
 ὑπὲρ τῆς τοῦ κόσμου ζωῆς καὶ σωτηρίας 
 ?- Ld > > A , ~ \ ε 4 3 lol ~ 
 εἶτα περικόπτει ἐξ αὐτῆς μέρος τετραμερῶς καὶ ὁμαλίσας ἐκ τῶν Ψψιχῶν 
 , 2 ~ ’ , 
 προσφέρει ἐν τῷ δίσκῳ λέγων 20 
 « 3 a 
 ‘Qs πρόβατον... ἤχθη ὁ Κύριος καὶ ὡςἀμνὸς ..... ἡ ζωὴ αὐτοῦ 
 a A ? “ 
 Δόξα Πατρὶ καὶ Yio καὶ ἁγίῳ Πνεύματι καὶ νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας 
 ~ > 4 
 τῶν αἰώνων. ἀμὴν 
 εἶτα λαβὼν τὴν ἁγίαν ἀναφορὰν ἐπάνω τοῦ δίσκου χαράσσει αὐτὴν μετὰ τῆς 
 λόγχης σταυροειδῶς λέγων 
 
 35 
 , ε > ‘ ‘ ς , ~ , 
 Overat ὃ αμνὸς .... +... + « - THY ἁμαρτιαν τοὺ κόσμου 
 A “ θ ‘ A ? ‘ Ἀ vd 2 Tel ieee} oO , λέ 
 πρὸς τούτοις τιθεὶς τὸν οἶνον καὶ τὸ ὕδωρ ἐν τῷ ἁγίῳ ποτηρίῳ λέγει 
 - ~ ΄ ς “ 
 Εἷς τῶν στρατιωτῶν .. . . « «-- « 7 μαρτυρία αὐτοῦ. 
 Εἶθ᾽ οὕτως ἐπιτίθησι τὸν ἀστερίσκον ἐπάνω τῶν ἁγίων ἄρτων λέγων 
 on , , « > ‘ ’ U 
 To λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν. 40 
 
 Nn 
 
10 
 
 T5 
 
 20 
 
 25 
 
 30 
 
 ΩΦ 
 τ 
 
 5) 
 
 40 
 
 546 Appendix Q 
 
 Eira τίθησιν ὃ διάκων θυμίαμα ἐν τῷ θυμιατῷ λέγων 
 Ἐπὶ τοῦ θυμιάματος τῆς προθέσεως τοῦ Κυρίου δεηθῶμεν 
 ὃ ἱερεὺς τὴν εὐχήν 
 Θυμίαμά σοι προσφέρομεν Χριστὲ ὁ θεὸς ἡμῶν εἰς ὀσμὴν εὐωδίας κτὰ (Ρ. 360) 
 A Η a > ~ ε ~ 
 καὶ πληρωθείσης Tis εὐχῆς ὁ διάκων θυμιᾷ. 
 Εἶτα πάλιν ὃ διάκων λέγει 
 rt a , lol “- 
 Ἐπὶ τῇ προθέσει τῶν τιμίων δώρων τοῦ Κυρίου δεηθῶμεν 
 ὁ ἱερεὺς τὴν εὐχὴν ταύτην 
 Ὃ Θεὸς ὁ θεὸς ἡμῶν ὁ τὸν οὐράνιον ἄρτον τὴν τροφὴν τοῦ παντὸς KTA (Ρ. 360). 
 Καὶ τοῦ διακόνου κρατοῦντος τὸν θυμιατὸν ὃ ἱερεὺς ἁπλοῖ τὰ καλύμματα 
 θυμιῶν αὐτὰ καὶ τῷ μὲν πρώτῳ σκεπάζει τὸν δίσκον λέγων 
 ᾿Εσκέπασας ἡμᾶς ἐν τῇ σκέπῃ τῶν πτερύγων σου 
 ~ 4 ε , A > ~ [2 , 
 τῷ δὲ ἑτέρῳ τὸ ἐν TH (?) ποτηρίῳ λέγων 
 Ὃ Κύριος ἐβασίλευσεν . . . . σαλευθήσεται (Pp. 360)" ἕτοιμος ὁ θρόνος σου νῦν 
 καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων 
 τῷ δὲ τρίτῳ σκεπάζει ἀμφότερα δηλαδὴ τὸν δίσκον καὶ τὸ ποτήριον λέγων 
 +] / > ‘ c > A > - Ἂν, Ἂν + wed > A , ig a” - 
 Εκάλυψεν οὐρανοὺς ἡ ἀρετὴ αὐτοῦ καὶ τῆς αἰνέσεως αὐτοῦ πλήρης ἡ γῆ νῦν 
 καὶ ἀεί. 
 ν , Va ~ [4 > , > “-ο 3 
 Καὶ θυμιάσαντος τὰ ἅγια τοῦ διακόνου ἀπέρχονται ἐν τῇ τραπέζῃ. 
 Paris Graec. 323 is of the fifteenth century, but the prothesis seems to 
 represent an earlier use, only a little advanced beyond IX. The text is 
 
 accompanied by a latin translation; it is evidently only a calligraphic exercise, 
 not a service book intended for use. 
 
 ΧΙ 
 
 Nicoras ΟΑΒΑΒΙ ΑΒ. Liturgiae expositio 7-11 
 Migne P.G. cl. 381 sqq. 
 
 7. Kal πρῶτον ἄρτου λαβόμενος ad’ οὗ Set τὸν ἱερὸν ἀποκόπτειν ἄρτον Eis 
 ᾿ A , ~ ”“ ΄- > col - 
 ἀνάμνησιν φησὶ τοῦ κυρίου καὶ θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ 
 κατὰ τὴν ἐκείνου παραγγελίαν... 8. ἐπεὶ τοίνυν τὸν τρόπον τοῦτον δεῖ ποιεῖσθαι 
 
 - ΄“ . ᾿) ~ 
 τοῦ Κυρίου τὴν ἀνάμνησιν, διὰ τοῦτο εἰπὼν ὁ ἱερεὺς Εἰς ἀνάμνησιν τοῦ 
 κυρίου ἐπάγει τὰ δηλοῦντα τὸν σταυρὸν καὶ τὸν θάνατον τὸν γὰρ ἄρτον 
 ἀποκόπτων τὴν περὶ τοῦ σωτηρίου πάθους ἐπιλέγει τῶν παλαιῶν προφητείαν 
 ς ᾽ Ν A eld ‘ 4 ‘en \ pA ‘ ts 
 Qs πρόβατον ἐπὶ σφαγὴν ἤχθη καὶ τὰ ἑξῆς, καὶ ῥήματι καὶ προστάγματι 
 κατὰ τὸ δυνατὸν αὐτὸς διηγούμενος" τὴν γὰρ τοῦ ἄρτου τομὴν κατὰ χρείαν ποιῶν 
 ἵνα ἐξέλη τὸ δῶρον τὴν αὐτὴν καὶ παράδειγμα ποιεῖται τοῦ προκειμένου . .. καὶ 
 
 , ΑΝ; “ ΄ 
 ἐπεὶ πολλάκις πηγνὺς τὸ σιδήριον εἶτα ἀποκόπτει τὸν ἄρτον εἰς τοσαῦτα διαιρεῖ 
 
 \ \ , “΄ a ΄ ,΄ > , eke , = 
 τὸν προφητικὸν λόγον, ἕκαστον τοῦ λόγου μέρος ἐφαρμόζων ἑκάστῳ μέρει τομῆς 
 
 ‘ A (eee a , Ν Ν A Bd \ > ew 7€ con , 
 «ον καὶ τὰ ἑξῆς τῆς προφητείας προσθεὶς καὶ τὸν ἄρτον θεὶς ἐν τῷ ἱερῷ πίνακι 
 » ΄ ΄ ‘ ΄ Mae, sl > ae. ΄ ὌΠ = ’ , ΄ 5 
 ἐκεῖνα ποιεῖ καὶ λέγει Ov ὧν αὐτὴ ἡ θυσία καὶ 6 τοῦ Κυρίου θάνατος καταγγέλλεται 
 Θύεται φησὶν ὁ ἅγιος τοῦ Θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου" 
 
 - ΄ ‘ - a , ‘ a A , a ‘ ny > “»» 
 ταῦτα λέγει καὶ ποιεῖ τοῦ θανάτου τὰ δηλοῦντα τὸν τρόπον᾽ σταυρὸν γὰρ ἐν τῷ ἄρτῳ 
 
The Development of the Byzantine Prothesis 547 
 
 , Q “ , a G , , ¢ \ a a \ ‘ 
 χαράττει καὶ οὕτω μηνύει πῶς ἡ θυσία γέγονεν ὅτι διὰ τοῦ σταυροῦ. μετὰ δὲ 
 τοῦτο καὶ ὡς ἐπὶ τὰ δεξιὰ μέρη κεντεῖ τὸν ἄρτον τὴν πληγὴν τῆς πλευρᾶς ἐκείνης 
 
 peer wre εἰ 3 
 διηγούμενος τῇ τοῦ ἄρτου πληγῇ" διὰ τοῦτο γὰρ καὶ τὸ πλῆττον σιδήριον λόγχην 
 ΄ - a o ΄“ 
 καλεῖ καὶ εἰς σχῆμα λόγχης αὐτὸ ἔχει πεποιημένον ἵνα ἐκείνης ἀναμιμνήσκῃ τῆς 
 λόγχης" καὶ οὕτως ἔργῳ ταῦτα διηγούμενος καὶ τοῖς λόγοις τῆς ἱστορίας ἀναγι- 
 , . ‘ e ~ “- ‘ , > a \ \ »” 
 vooke’ Kal εἷς τῶν στρατιωτῶν φησὶ λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυ ξεν. 
 © , Ν NU geo Oe Ἣν NOE, Ν , - ν ἡ», , 
 ὁμοίως καὶ τὸ ῥεῦσαν ἐκεῖθεν αἷμα καὶ ὕδωρ καὶ λόγῳ διηγεῖται καὶ ἔργῳ δείκνυσιν, 
 ἐγχέων μὲν εἰς τὸ ἱερὸν ποτήριον οἶνον καὶ ὕδωρ... ἐπιλέγων τε καὶ τὸ ῥῆμα 
 a -ε - 
 Καὶ εὐθέως ἐξῆλθεν αἷμα καὶ ὕδωρ. .. 10. ὁ δὲ ἱερεὺς τὴν προσαγωγὴν 
 ἔτι ποιεῖται καὶ τῶν προσενεχθέντων ἑκάστου μέρος ἀφαιρούμενος ἱερὸν ποιεῖται 
 - , ιν ΄ ἢ ~ ΕΣ A 
 δῶρον ov τὰ αὐτὰ λέγων καὶ ποιῶν ἅπερ ἐξ ἀρχῆς Ou ὧν ὁ θάνατος ἐσημαίνετο τοῦ 
 Κυρίου ὅτι ἅπαξ εἰρημένα περὶ πάσης τελετῆς εἰρῆσθαι νοοῦνται.. . τίνα δὲ τὰ 
 > , > , x , “a “ χες > , 
 emtdeyopeva; Eis δόξαν τῆς παναγίου τοῦ Θεοῦ μητρός" εἰς πρεσβείαν 
 τι ΟΡ Δ ANS elo Γἢ ς κ ~ , . , 
 τοῦδε TOU ἁγίου ἢ τοῦδε" εἰς ἄφεσιν ἁμαρτιῶν ψυχῶν ζώντων ἢ τεθνηκότων. 
 > , > A > a “- 
 ... 11. Τὸν λεγόμενον ἀστερίσκον ἐπιθεὶς αὐτῷ [τῷ ἄρτῳ] Kai ἰδοὺ φησὶν 
 ἘΣ A > \ » » , 1a ee ‘ , .ς. Ἢ ‘ ‘ \ , 
 ὁ ἀστὴρ ἐλθὼν ἔστη ἐπάνω οὗ ἢν TO παιδίον" ἔτι δὲ Kai τὰ πόρρωθεν 
 ΄“΄ , > - “ a 
 εἰρημένα τοῖς προφήταις περὶ αὐτοῦ Θεῷ πρέποντα iva μὴ διὰ τὴν σάρκα καὶ 
 τὸ φαινόμενον ἄνθρωποι μικρὰ περὶ αὐτοῦ καὶ ἀνάξια περὶ αὐτοῦ θειότητος 
 an e 
 ὑπολάβωσι TO λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν Ὃ Κύριος 
 > , > , > ΄ FS , > \ 2D \ 
 ἐβασίλευσεν, εὐπρέπειαν ἐνεδύσατο Ἔκάλυψεν οὐρανοὺς ἡ ἀρετὴ 
 Ξ a ΄ a « a a 
 αὐτοῦ kal τῆς συνέσεως αὐτοῦ πληρουμένη ἡ γῆ᾽ καὶ ταῦτα λέγει 
 \ , \ ~ ‘ SA , A AY , ’ , A 
 καὶ καλύπτει Ta δῶρα τὸν ἄρτον δηλονότι Kal TO ποτήριον πέπλοις τιμίοις Kal 
 θυμιᾷ πανταχόθεν . .. ὁ ἱερεὺς κεκαλυμμένοις ἐπιλέγει τοῖς δώροις Σκέπασον 
 ΄ A ΄ , “-“ 
 ἡμᾶς ἐν τῇ σκέπῃ τῶν πτερύγων σου καὶ θυμιᾷ πανταχόθεν. 
 “ “a u 
 Ταῦτα οὕτως εἰπὼν καὶ τελέσας καὶ εὐξάμενος τὰ τῆς ἱερουργίας ἅπαντα κατὰ 
 > “ , x “ - 
 σκοπὸν ἀπαντήσειν αὐτῷ εἰς TO θυσιαστήριον ἔρχεται καὶ στὰς πρὸ τῆς ἱερᾶς 
 ΄ “ , lA 
 τραπέζης τῆς ἱερουργίας ἄρχεται. 
 
 Nicolas Cabasilas was archbishop οἵ Thessalonicac. 1350. The use which he 
 describes seems to be approximately that of XII and XIII following. 
 
 ΧΙΙ 
 LITURGY OF 5: CHRYSOSTOM 
 Cod. Basilii Falascae in Goar Εὐχολόγιον Venet. 1730, p. 85 
 
 Κύριε ὁ θεὸς ἡμῶν ἐξαπόστειλόν μοι δύναμιν ἐξ ὕψους ἁγίου σου καὶ ἐνίσχυσόν 
 με εἰς τὴν διακονίαν σου ταύτην τοῦ παραστῆναί με ἀκατακρίτως τῷ φοβερῷ σου 
 βήματι καὶ προσενέγκαι σοι τὴν ἀναίμακτον θυσίαν" ὅτι σὸν τὸ κράτυς κτλ. 
 
 ee a ihe ed a ees. 7. Vesting awn. 
 Kai ἀπελθὼν ἐν τῇ προθέσει λαμβάνει τὴν ἀναφορὰν σφραγίζων αὐτὴν μετὰ 
 τῆς λόγχης λέγων 
 
 Τοῦ κυρίου καὶ θεοῦ καὶ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ τυθέντος ὑπὲρ τῆς τοῦ 
 
 κόσμου ζωῆς καὶ σωτηρίας νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων 
 
 NN 2 
 
 “χει 
 
 we 
 yn 
 
 on 
 
 40 
 
548 Appendix QO 
 
 λογχεύων δὲ αὐτὴν σταυροειδῶς λέγει τὴν εὐχὴν ταύτην 
 ‘Qs πρόβατον κτὰ 
 
 εἶτα τὸν ἐκτμηθέντα ἄρτον κρατῶν ἐπάνω τοῦ δίσκου ἔνδον εἰς τὴν σάρκα 
 σταυροειδῶς χαράττει λέγων 
 
 , . ~ -“ 
 Θύεται ὁ ἀμνὸς τοῦ Θεοῦ 
 
 “" 
 
 εἰς δὲ τὴν δευτέραν λέγει 
 Ψ, [4 “ , , if ΄ , A ᾿ , 
 Πρεσβείαις Κύριε τῆς τεκούσης σε δεσποίνης ἡμῶν θεοτόκου καὶ ἀειπαρθένου 
 “ ~ ’ 
 Μαρίας ἐλέησον καὶ σῶσον τὰς ψυχὰς ἡμῶν ὡς ἀγαθὸς καὶ φιλάνθρωπος 
 καὶ εἰς τρίτην λέγει 
 10 TG ς ᾿ A > , ὃ , a , , ὃ , A 
 ὧν ἁγίων καὶ ἐπουρανίων δυνάμεων, τοῦ τιμίου προφήτου προδρόμου Kat 
 κιν , a ren > , ‘ ΄ ᾽ , \ a 
 βαπτιστοῦ ‘Iwavvov. Τῶν ἁγίων ἐνδόξων καὶ πανευφήμων ἀποστόλων καὶ τοῦ 
 a “ 2 , ~ i ~ 
 ἁγίου τοῦ δεῖνος οὗ καὶ τὴν μνήμην ἐπιτελοῦμεν καὶ πάντων τῶν ἁγίων 
 ἔπειτα λαβὼν τὸν ἄρτον ὑψοῖ αὐτὸν ἀκροδάκτυλον λέγων τὴν εὐχὴν 
 a , ? , > , , La ahs , Δ ΤῸΝ » 
 Τῆς παναγίας ἀχράντου εὐλογημένης δεσποίνης ἡμῶν θεοτόκου καὶ ἀειπαρθένου 
 15 Μαρίας, τῶν τιμίων ἀσωμάτων ἐπουρανίων δυνάμεων, τοῦ τιμίου προφήτου προ- 
 δρό ὶ β ῦ Ἰωάνν ΄ ee. ἐνδόξ ‘ on a Ao? 
 popov καὶ βαπτιστοῦ ᾿Ιωάννου, τῶν ἁγίων ἐνδόξων καὶ πανευφήμων ἀποστόλων, 
 “ “ » fol «ς - 
 τοῦ ἐν ἁγίοις πατρὸς ἡμῶν καὶ ἀρχιερέως Βασιλείου, τοῦ ἐν ἁγίοις πατρὸς ἡμῶν 
 ΄ - , c -~ , ~ - > «ε 
 Χρυσοστύμου, τοῦ ἐν ἁγίοις πατρὸς ἡμῶν Τρηγορίου τοῦ θεολόγου, τοῦ ἐν ἁγίο'ς 
 a a = > ΄ 
 πατρὸς ἡμῶν Νικολάου, τοῦ ἁγίου τοῦδε οὗ καὶ (pp. 331. 29-332. 5) Κύριε 
 20 μνημονεύει δὲ καὶ τῶν κτητόρων καὶ τῶν ἐντειλαμένων ἡμῖν καὶ καθεξῆς 
 ζώντων καὶ νεκρῶν. 
 Εἶτα σφραγίζει τὸ νᾶμα καὶ τὸ ὕδωρ λέγων 
 ¢ 
 Ενωσις Πνεύματος ἁγίου 
 ἐκχέων δὲ τὸ νᾶμα εἰς τὸν κρατῆρα λέγει 
 As “ “ 
 25 Καὶ εἷς τῶν στρατιωτῶν λόγχῃ κτλ. 
 Εἶτα θυμιᾷ τὰ καλύμματα καὶ καλύπτει τὰ ἅγια λέγων 
 ὋὉ Κύριος ἐβασίλευσεν, εὐπρέπειαν ἐνεδύσατο 
 καὶ πάλιν θυμιᾷ τὸ ἄλλο λέγων 
 Ν A > , 
 Καὶ γὰρ ἐστερέωσε κτὰ 
 30 καὶ εἰ ἔχει ἀστερίσκον τίθησι καὶ αὐτὸν ὕπερθεν τοῦ δίσκου λέγων 
 ἘΞ " > a ᾿Ξ 
 Τῷ λόγῳ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι καὶ τὰ καθεξῆς 
 εἶτα θυμιῶν τὸ μέγα εἰλιμμένον καὶ τιθέμενος ἐπίμηκες λέ 
 ' μ μέγα εἰλιμμέ ἔμενος ἐπίμηκες λέγει 
 , , > ‘ i age) \ > a \ - 3.4 > - ΄ « “ 
 Εκάλυψεν οὐρανοὺς ἡ ἀρετὴ αὐτοῦ καὶ τῆς αἰνέσεως αὐτοῦ πλήρης ἡ γῆ. 
 , “ “- ΄- - 
 Εἶτα ὃ διάκονος λέγει “Emi τῇ προθέσει τῶν ἁγίων δώρων. τοῦ Κυρίου δεηθῶμεν" 
 35 6 ἱερεὺς τὴν εὐχήν 
 ε a“ 
 Ὃ Θεὸς ὁ θεὸς ἡμῶν ὁ τὸν οὐράνιον ἄρτον κτλ. 
 Εἶτα ὃ διάκονος λέγεε Τοῦ Κυρίου δεηθῶμεν" ὃ ἱερεὺς θυμιᾷ τὴν πρόθεσιν τὰ 
 ἅγια καὶ τὴν τράπεζαν κύκλῳ λέγων τὴν εὐχὴν ταύτην 
 Θυμίαμά σοι προσφέρομεν κτλ. 
 40 . . . . .Φ . e 
 
The Development of the Byzantine Prothesis 549 
 
 After the Great Entrance 
 Kai νίπτων tds χεῖρας ὅ τε ἱερεὺς καὶ ὁ διάκονος λέγει 
 
 Νίψομαι ἐν ἀθῴοις τὰς χεῖράς μου κτλ. 
 
 This MS. of the fourteenth century, still at Grotta Ferrata (I β iii), was 
 shown to Goar by Basilius Falasca archimandrite of Grotta Ferrata, and repre- 
 sents the Italian and Sicilian use of the fourteenth century. MS. Vatic. 
 Ottobon. 344, ff. 139 544. (fourteenth century) gives a South Italian or Sicilian 
 form approximately of this type, but with considerable and curious variations 
 in detail. 
 
 σι 
 
 XIII 10 
 ORDO OF THE LITURGY OF S. CHRYSOSTOM 
 MS. Paris Graec. 2509 f. 226 v. 
 
 Μέλλων ὁ ἱερεὺς λειτουργῆσαι εἴσεισιν ἐν τῷ ναῷ μετὰ τοῦ διακόνου καὶ στάντες 
 ἔμπροσθεν τῶν ἁγίων θυρῶν λέγουσιν μυστικῶς τὴν εὐχὴν ταύτην 
 
 Κύριε ὁ θεὸς ἡμῶν ἐξαπόστειλον ἡμῖν δύναμιν ἐξ ὕψους ἁγίου σου κατοικη- 
 ‘ 
 
 *y 
 
 , , “ Ψ a » 
 τηρίου καὶ ἐνίσχυσον ἡμᾶς εἰς THY προκειμένην σου διακονίαν ἵνα ἀκατακρίτως 
 - a - A a ‘ > 
 παραστῶμεν τῷ φρικτῷ βήματι τοῦ χριστοῦ σου καὶ τὴν ἀναίμακτον ἱερουργίαν 
 - 3 , > 
 ἐπιτελέσαι (SIC)* ὅτι ἅγιος εἶ Kai σοὶ τὴν δόξαν ἀναπέμπομεν (CP. P. 354). 
 
 (Linen Vestine) πφέοἂοΨἔὁ}2ι)Σν. : es 
 Kai ἀπέρχονται ἀμφότεροι eis τὴν πρόθεσιν καὶ προσκυνήσαντες ἀνὰ τρεῖς 20 
 λέγουσιν 
 Ὁ Θεὸς ἱλάσθητι ἡμῖν. 
 Εἶτα τίθησι τὴν λόγχην ἐπάνω τῆς προσφορᾶς καὶ λέγει ὁ διάκονος Εὐ- 
 λόγησον δέσποτα καὶ ὅς 
 Εὐλογητὸς ὁ Θεὸς (Ρ. 356. 25) 25 
 καὶ λέγει ὃ διάκονος Tod Κυρίου δεηθῶμεν ἐπισυνάπτων τὴν Κύριε ἐλέησον 
 ὃ δὲ ἱερεὺς λαβὼν τὴν προσφορὰν σταυροῖ αὐτὴν μετὰ τῆς λόγχης λέγων 
 καὶ ταῦτα 
 Εἰς ἀνάμνησιν κτὰ (p. 356) 
 καθ᾽ ἕνα οὖν σταυρὸν ἐπισυνάπτει ὁ διάκονος Τοῦ Κυρίου δεηθῶμεν 30 
 εἶτα σταυροειδῶς μετὰ τῆς λόγχης ὁ ἱερεὺς ἀνατέμνων τὴν προσφορὰν λέγει 
 ‘Qs πρόβατον ἐπὶ σφαγὴν κτλ 
 εἶτα λέγει ὁ διάκονος τῷ ἱερεῖ “Enapoy δέσποτα καὶ ὃς βάλλων ἐγκαρσίως 
 τὴν λόγχην αἴρει μετὰ προσοχῆς τὸν ἄρτον λέγων 
 
 Ὅτι αἴρεται κτλ 35 
 
Το 
 
 τ᾽ 
 ' 
 
 2 
 . 
 
 Ὁ» 
 on 
 
 40 
 
 550 A ppendix OQ 
 
 καὶ τίθησι αὐτὸν ἐν τῷ δίσκῳ 
 καὶ ὁ διάκονος Θῦσον δέσποτα καὶ ὃς τέμνων αὐτὸν σταυροειδῶς λέγει 
 Θύεται ὁ ἀμνὸς ὁ υἱὸς τοῦ Θεοῦ ὑπὲρ τῆς τοῦ κόσμου ζωῆς καὶ σωτηρίας ὁ 
 θυόμενος καὶ μὴ δαπανώμενος, ὁ κενούμενος καὶ μηδέποτε πληρούμενος" πάντοτε. 
 Εἶτα λέγει & διάκονος Νύξον δέσποτα καὶ ὃς νύττων τὸν ἄρτον ἐν τῷ 
 δεξιῷ μέρει λέγει 
 
 Καὶ εἷς τῶν στρατιωτῶν καὶ τὰ ἑξῆς 
 
 ε 
 
 καὶ εὐλογοῦντος τοῦ ἱερέως βάλλει ὁ διάκονος τὸ νᾶμα καὶ τὸ ὕδωρ. 
 Εἶτα λαβὼν ὁ ἱερεὺς ἑτέραν προσφορὰν λέγει 
 τὴ A A ,, a , ὃ a c cal 6 , ‘ 3 
 Eis τιμὴν καὶ μνήμην τῆς παναχράντου δεσποίνης ἡμῶν θεοτόκου καὶ ἀειπαρ- 
 ΄ - ΄ , - 
 θένου Μαρίας ἧς ταῖς ἱκεσίαις πρόσδεξαι τὴν θυσίαν ταύτην εἰς τὸ ὑπερουράνιον 
 θυσιαστήριον 
 s , a ’ > A > be) , ~ ε , » 
 καὶ τίθησι τὴν μερίδα ἐν τῷ ἀριστερῷ μέρει τοῦ ἁγίου ἄρτου 
 εἶτα λαβὼν καὶ ἑτέραν λέγει 
 -~ ‘ “- “ , ral , 
 Δυνάμει τοῦ τιμίου καὶ ζωοποιοῦ σταυροῦ, προστασίαις τῶν τιμίων ἐπουρανίων 
 - , , - 
 δυνάμεων ἀσωμάτων, τοῦ τιμίου ἐνδόξου προφήτου προδρόμου καὶ βαπτιστοῦ 
 ’ , ‘ ἘΞ an? > , ‘ ΄ > , 5 ε Ὁ . 
 Ιωάννου καὶ τῶν ἁγίων ἐνδόξων καὶ πανευφήμων ἀποστόλων. Τῶν ἁγίων καὶ 
 “ 5 “ 
 ἐνδόξων ἁγίων ἀρχιεραρχῶν καὶ οἰκουμενικῶν διδασκάλων Βασιλείου... 
 Χρυσοστόμου (Pp. 358) καὶ πάντων τῶν ἁγίων ἱεραρχῶν. Τῶν ἁγίων καὶ ἐν όξων 
 ἐγάλων μαρτύρων Γεωργίου Δημητρίου Θεοδώρου καὶ πάντων τῶν ἁγίων 
 μ μαρτύι 
 e “ , “ , lal ΄ 
 μαρτύρων. Τῶν ὁσίων... Σαβᾶ (Ρ. 358) καὶ πάντων τῶν ὁσίων. Τῶν ἁγίων 
 καὶ ἐνδόξων μεγάλων ἰαματικῶν ἀναργύρων Κοσμᾶ καὶ Δαμιανοῦ καὶ πάντων τῶν 
 Ἐν 4 > , “δ ee . , , \ πάν Εν ὦ ε , - 
 ἁγίων ἀναργύρων. Τῶν ἁγίων καὶ δικαίων θεοπατόρων. Καὶ τοῦ ἁγίου ὃ 8 οὗ 
 τὴν μνήμην ἐπιτελοῦμεν καὶ πάντων σου τῶν ἁγίων ὧν ταῖς ἱκεσίαις πρόσδεξαι 
 , , < ΄ 
 τὴν θυσίαν ταύτην εἰς τὸ ὑπερουράνιόν σοὺ θυσιαστήριον 
 εἶτα λαβὼν καὶ ἑτέραν προσφορὰν λέγει 
 «ε A , , , 4 »-» ~ > , ‘ , 
 Ὑπὲρ σωτηρίας κράτους νίκης καὶ διαμονῆς τῶν εὐσεβεστάτων καὶ φιλοχρίστων 
 ΄ ΄ ε “-“ , - “ “- 
 βασιλέων ἡμῶν. Ὑπὲρ τοῦ ἐπισκόπου ἡμῶν. Ὑπὲρ τοῦ πατρὸς ἡμῶν καὶ πάσης 
 aA ᾽ “ ε ΄“ > , A c ‘ , Lon! cal 
 τῆς ev Χριστῷ ἡμῶν ἀδελφότητος. Καὶ ὑπὲρ πάσης Ψυχῆς χριστιανῶν 
 εἶτα μνημονεύει καὶ ots βούλεται" τελευταῖον δὲ λέγει 
 ΄ ΄ ΄ a ᾽ ΄ δ᾿ οι a > ͵ 55 bn € ΄ 
 Μνήσθητι Κύριε πάντων τῶν ἐντειλαμένων ἡμῖν τοῖς ἀναξίοις αὐτῶν ὑπερεύχε- 
 “2 ‘ ~ > Tro? > , e , , ΄“ ’ 
 σθαι. Μνήσθητι καὶ τῆς ἐμῆς ἀναξιότητος" συγχώρησόν μοι πᾶν πλημμέλημα 
 ἑκούσιον τε καὶ ἀκούσιον. 
 Καὶ εὐθὺς λέγει ὁ διάκονος Εὐλόγησον δέσποτα τὸ θυμίαμα καὶ ὃς εὐλογῶν λέγει 
 ΄ ΄ . c ΄ 
 Θυμίαμά σοι προσφέρομεν Χριστὲ ὁ θεὸς ἡμῶν εἰς ὀσμὴν εὐωδίας κτὰ (Ρ. 359) 
 καὶ ὃ διάκονος Τοῦ Κυρίου δεηθῶμεν καὶ ὃ ἱερεὺς λαβὼν τὸν ἀστερίσκον 
 ὑποθυμιῶν αὐτὸν λέγει 
 
 t 
 
 Τῷ λόγῳ Κυρίῳ καὶ τὸ ἐξῆς᾽ καὶ ἰδοὺ ὁ ἀστὴρ προῆγεν αὐτοὺς ἕως ἐλθὼν 
 ἦν τὸ παιδίον 
 
 ‘ , > A > fol ε ld , 
 καὶ τίθησιν αὐτὸν ἐν τῷ ἁγίῳ δίσκῳ 
 
 τ . 
 
A Byzantine Diptych 551 
 
 kai λαβὼν τὸ κάλυμμα καὶ θυμιάσας αὐτὸ τίθησιν ἐπάνω τοῦ δίσκου λέγων 
 καὶ ταῦτα 
 Ὃ Κύριος ἐβασίλευσεν (Ρ. 360. 7) 
 καὶ λέγει ὁ διάκονος Κάλυψον δέσποτα καὶ ὃς λαβὼν καὶ τὸ ἕτερον καὶ 
 θυμιάσας καλύπτων τὸ ἅγιον ποτήριον λέγει 
 ᾿Ἐκάλυψεν οὐρανούς (p. 360. 14) 
 καὶ πάλιν ὃ διάκονος Σκέπασον δέσποτα καὶ ὃ ἱερεὺς ὑποθυμιῶν καὶ τὸ 
 ἕτερον τίθησι λέγων 
 Σκέπασον ἡμᾶς (Ρ. 360. 20), 
 Καὶ εὐθὺς ὃ διάκονος Ἐπὶ τῇ προθέσει τῶν τιμίων δώρων τοῦ Κυρίου 
 δεηθῶμεν. Κύριε ἐλέησον 
 καὶ ὃ ἱερεύς 
 Ὃ Θεὸς ὁ θεὸς ἡμῶν ὁ τὸν οὐράνιον ἄρτον τὴν τροφὴν κτλ. 
 Καὶ ἣ ἀπόλυσις. 
 Καὶ λαβὼν ὁ ἱερεὺς τὸν θυμιατὸν θυμιᾷ ἐκ τρίτου τὰ ἱερὰ προσκυνοῦντες 
 ἀμφότεροι καὶ λέγοντες οὕτως 
 Εὐλογητὸς ὁ θεὸς ἡμῶν ὁ οὕτως εὐδοκήσας" δόξα σοι 
 
 καὶ δίδωσιν εὐθέως τῷ διακόνῳ τὸν θυμιατὸν θυμιᾷν τὸν ναόν. 
 
 cy 
 
 Paris Graec. 2509, ff. 226 v-230v, of about 1430 (see App. R), is a supplement 
 to the text of the Liturgy in its ordinary form, consisting mainly of the rubrics 
 and the cue-words of the formulae. It probably represents the central type of 
 prothesis of the fifteenth century. 
 
 XIV 
 
 The editio princeps of the Greek Liturgies (Rome 1526) gives a form which 
 differs little from XIII, except in prefixing the lavatory and in more fully 
 rubricating the manipulation of the first oblate and the placing of the particles. 
 This form is also contained in MS. Bodl. Baroc. 42 (A.D. 1551). 
 
 XV 
 
 The Εὐχολόγιον Venice 1600 gives the fully developed form, as above 
 PP. 356 544. 
 
 APPENDIX wk 
 
 At 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. 
 
 Io 
 
 15 
 
 20 
 
 25 
 
 30 
 
 John VII Palaiologos reigned 1425-48, and married Maria Komnena in 1427: 35 
 
 Irene or Helene, daughter of Constantine Dragases prince of Macedonia, and 
 
552 Appendix R 
 
 widow of Manuel Palaiologos (died 1425), took the veil under the name of 
 Hypomone before 1450, when she died: Eugenia Kantakuzena was widow 
 of Stephen Bukovitz despot of Servia 1389-1421 or 1425 (Du Cange Famiuliae 
 byzantinae Venet. 1729, pp. 200, 198, 260). Joseph II was patriarch of Constan- 
 5 tinople 1416-39; Philotheos of Alexandria and the successor of Mark III of 
 Antioch were both represented at the Council of Florence 1439: Theophilos II 
 of Jerusalem was living in 1419 (Lequien Onens christianus i. 306, 11. 500, 
 768, 111. 513). 
 ὋὉ διάκονος 
 .Φ “ ‘ , » ‘ , ν a 
 10 Kat ὧν ἕκαστος κατὰ διάνοιαν ἔχει καὶ πάντων καὶ πασῶν 
 ᾿Ιωσὴφ τοῦ ἁγιωτάτου καὶ οἰκουμενικοῦ πατριάρχου, Φιλοθέου ᾿Αλεξανδρίας, 
 Μάρκου ᾿Αντιοχίας, Θεοφίλου Ἱεροσολύμων 
 a ΄ ‘ ~ , A a ~ , a“ ae ΄“΄ ~ on 
 Kai ὑπὲρ τοῦ προσκομίζοντος τὰ ἅγια δῶρα Κυρίῳ τῷ θεῴ ἡμῶν ὃ δεῖνος τοῦ 
 ΄ ~ ΄ - ΄ a 
 ἐντιμωτάτου ἱερέως, τῶν συμπαρόντων ἱερέων, TOU τιμίου πρεσβυτερίου, τῆς 
 15 ἐν Χριστῷ διακονίας καὶ παντὸς ἱερατικοῦ τάγματος 
 € ‘ , , , δ a“ ΄“΄ἅ᾽ » , A , 
 Ὑπὲρ σωτηρίας κράτους νίκης καὶ διαμονῆς τῶν εὐσεβεστάτων καὶ φιλοχρίστων 
 la € col a > , Ν , , c “ « 
 βασιλέων ἡμῶν, τῆς εὐσεβεστάτης καὶ φιλοχρίστου δεσποίνης ἡμῶν Ὕπο- 
 μονῆς μοναχῆς, τῆς εὐσεβεστάτης καὶ φιλοχρίστου δεσποίνης ἡμῶν Εὐγενίας 
 μοναχῆς; τῶν εὐσεβεστάτων καὶ φιλοχρίστων βασιλέων ἡμῶν ᾿Ιωάννου καὶ 
 20 Μαρίας 
 Ὑπὲρ εἰρήνης καὶ καταστάσεως τοῦ σύμπαντος κύσμου καὶ τῶν ἁγίων τοῦ Θεοῦ 
 ἐκκλησιῶν 
 Ὑπὲρ ἀπολυτρώσεως τῶν ἀδελφῶν ἡμῶν τῶν αἰχμαλώτων, εὐοδώσεως καὶ ἐνι- 
 σχύσεως τοῦ φιλοχρίστου στρατοῦ, σωτηρίας τοῦ περιεστῶτος λαοῦ πάντων 
 25 καὶ πασῶν. 
 
ribet Χ OF ΒΙΒΕΙΘΑΤΟ -ΟἸΘΈΤΑΤΙΘΝΞ 
 
 AND 
 
 CROSS-REFERENCES 
 
 In the numbering of the Psalms, in the Greek texts the LXX is followed with 
 Dr. Swete’s numbering of the verses: elsewhere the Prayer Book version is followed 
 simply. The biblical references are given for each passage generally in its original 
 position only, with cross-references in thick figures to the derived passages. In 
 the derived passages references are given to the original, but not necessarily 
 Cross-references between pp. 309-344 and pp. 353- 
 4II are omitted as unnecessary: and in pp. 400-411 the marks of quotation are 
 not repeated in the text. 
 
 to parallel derived passages. 
 
 3. 5 
 8 
 4.15 
 19 
 20 
 21 
 23 
 5.15 
 16 
 20 
 
 22 
 
 25 
 6.15 
 16 
 18 
 
 10 
 21 
 
 2 Cor xiii 14 
 
 2 Tim iv 22 
 
 Psi2 
 
 Tit iii 5 
 
 1 Tim vi 19 
 
 Eph iv 26 
 
 2 Cor vii I ; vi16 
 
 Jo xvii 3 
 
 Rom xv 6 
 
 Ez xi19g; xvili 31; 
 Ps1l12 
 
 Te Chr χχὶσ Ὁ; 
 XXVili 9 
 
 1 Timil 
 
 Mt xii 29 
 
 Lk x 19 
 
 Job xl 24, Pr. 
 Manass. (4. C. 
 li. 22) 
 
 Lk x 18 
 
 4 Esd viii 23 
 (Vulg.) 
 
 “τ 
 
 9. 
 
 23 
 24 
 26 
 27 
 28 
 29 
 
 = 6 
 
 17 
 
 Ps viii 3 
 
 Ps cili 32 
 
 Nah i 4, 3 
 
 Jo vi 19 
 
 Joi18 
 
 Mice ix 25); Ps 
 cxxxvii 8 
 
 Rom vi 3 
 
 Is i 16 
 
 Rom xvi 20 
 
 2 Tim ii 26 
 
 Col ii 14 
 
 Phil iv 3 
 
 2 Cor vii Ἢ 
 
 Ps cii 14; Prov 
 XX Q 
 
 Ecclus viii 5 
 
 Lk xv 7 
 
 Ps 114 
 
 Ps xvi 5 
 
 Gen xxi 22) 2 
 Mac i 24 
 
 10. 
 
 11- 
 
 12. 
 
 Ez xviii 23 
 
 1 Tim ii 4 
 
 Lk xv 30, 13 
 
 2 Chr vi 36; Ps 
 ΟΧΧΙΧ 3 
 
 Ps Ixxi 8 
 
 Mt xxviii 20; vii 
 25 
 
 1 Thvi7z 
 
 2 Tim ii 15 
 
 2 Thiii2; [00 11 
 
 Mk x 30 
 
 2 Cor iv 18 
 
 Jo iii 12 
 
 Mt iv 23 
 
 Eph iv 13 
 
 Joxiiir; Mtvi13 
 
 Ps vig; Mt vii 23; 
 xiii 41 
 
 2 Tim iv 18 
 
 3 Mac ii 2; Is 
 lvii 15 
 
14. 
 
 15. 
 
 16. 
 
 Wie 
 
 3 
 
 Mal ii 5 
 
 Eph v 27 
 
 2 Tim ili 17 
 
 1 ῬΕΕῚ ΤῸ 
 
 Jo x 29 
 
 Jo xvii 17 
 
 Mt iv 23 
 
 Ps xc 5 
 
 Phil iv 7; Rom 
 ΧΥ 59 
 
 2 Tim iv 22 
 
 1 Cor xvi 20 
 
 Mk xi 25 
 
 Phil ii 12 
 
 2 Cor xiii 14 
 
 2 Tim iv 22 
 
 Judith viii 25 
 
 2 ΠῚ 155 
 
 Eph ii 15 
 
 2 Mac i 24 
 
 1 Cor viii 6 
 
 Wisdi14; 2 Mac 
 vii 28 
 
 Ps liv 20 
 
 Coli 15 
 
 Is ix 6 
 
 Gol 1 27; 1 Cor 
 viii6; Gen xxi 
 Bee ἘΠῈΡ1 ὦ 
 
 2 Cor xi 31 
 
 Is xl 22 
 
 Ps ‘cit 25; Job 
 XXv1 7 
 
 Jer x 13 
 
 Ps cxxxv 8, 9; 
 Gen i 16 
 
 Ps ciii 25 
 
 Wisd vii 20 
 
 Ps lxiv 8 
 
 Job χχχν 8 
 
 148qq Wisd vii 17-19 
 
 16 
 20 
 
 Job xxviii 25 
 
 Gen i 26 
 
 Gen ii 8 
 
 Gen ii 15 
 
 Jobxxxi1g; Wisd 
 ΧΙΧ 22 
 
 Wisd x 3 
 
 18. 
 
 19. 
 
 20. 
 
 Lndex 
 
 Gen v 24 
 
 Heb xi 6 
 
 2 Pet ii5; 3 Mac 
 ii 4 
 
 Gen vi 10; Wisd 
 x4 
 
 1 Pet iii 20 
 
 Wisd x 6 
 
 Ps cvi 34 
 
 Rom iv 13 
 
 Job ii 3 
 
 Gal iv 28 
 
 Ac vii 14 
 
 Wisd xix 22 
 
 Num ΣΙ ἢ; [5 
 viii 20 
 
 Wisd x 18; Ps 
 
 CXXXV 13 
 
 Dt vili 15; Wisd 
 xi 4; Ps Ixxvii 
 24 
 
 Wisd xvi 2; Neh 
 ix 19 
 
 Ps Ixxvii 14 
 
 Ps 1xxiii 15 
 
 Neh ix 6; 1 Pet iii 
 22; Coli16 
 
 15 νἱ 2, 3 
 
 Dan vii 1o 
 
 Is vi 3 
 
 Rom i 25 
 
 Is lvii 15 ; 3 Child 
 28 
 
 Gal iv 4 
 
 Mt iii17; Colitis 
 
 Rom i 3 
 
 Rom xi 1; Apoc 
 Wad 
 
 Mt iv 23 
 
 Ac vi2 
 
 Ps ecxliv 16; Jo 
 xvii 6 
 
 Jo xvii 4 
 
 Ac ii 23 
 
 Mt xvi 21 
 
 Mt xxvii 2 
 
 1 Cor xv 3 
 
 Mk xvi 19 
 
 15sqq. I Cor xi 23; 
 Mt =xxvi 26: 
 xiv 19 
 18sq. 1 Cor xi 24; 
 Mt xxvi 26 (D) 
 (cps Lev 56; 
 Ts lviii 7) 
 2c-26 1 Cor xi 25,26; 
 Ik } xxiv 730); 
 Mt xxvi 28 
 30 Mt xxiv 30; 1 Pet 
 iv5; Romii6 
 21. 4 Psl21; Judith xv 
 ΤΟ 
 6 1 Petv1; Gal vi 
 17 
 15. ΔΘ ΣΈ ΣΧ 25 
 16 Ps Ιχχὶ 8; 1 Pet 
 119 
 18 Mt xxviii 20 
 19 2 Timii 15 
 24-26 1 Tim ii 2 
 207 Dimer 
 22, 4. ΘΠ τὰν 1 ΒΕῈ 
 li 9 
 12 ῬΕ χΥ ἃ 
 14 Mt v 44 ὉΣ 82: 
 Lk vi 27 
 15 1 Corv12 
 26 Ps cxxxv 25 
 29 Psev 47 
 30 Ephvs 
 23. g Rom xv 33; Phil 
 iv 7 
 11 2. ΤΠ ν 2» 
 14. Ps exis (Βὴ) 
 18 Ephv2 
 23 αὐτὰ ἢ 2 
 24. 6 Jer xxxix 19 
 7. eiGor τὶ 31: Αἵ 
 iv 30 
 8. 2. ΤΠ 16; ᾿Ξ 
 xxiv 16 
 9 Ps lxxvili 9 
 1 ¥2iCorsvilen 
 12 παν 
 22 1Cor viii 6; Phil 
 
 li 11 
 
to bo 
 95 9 
 
 30. 
 
 ile 
 
 iy) 
 lo 
 
 32. 
 
 33. 
 
 Biblical Quotations and Cross-References 
 
 24 Rom ix 5 
 25) kali τὰ 
 2. ΜῈ ΧΧῚ Ὁ; Ps 
 ΟΧΥΙΪ 26 
 22. 1 (δὲ χὶ 24 
 2 Jerxivg 
 8 Islx 7 
 11. Ez xxxiv 16 
 15 Pscy 47 
 28 1 Tim vi 16 
 1 Num xxiv 3 
 8 Ps cxx 8 
 14 Lk ii 29 
 6 Lkiv24;Joiv44 
 38 Dt xxviig; v31, 
 27 
 5 Ps lxvii 34 
 6 Genii 8 
 15 Mk xi 25 
 17. Lk xxii 48 
 25 Num vi 24-6 
 29 Ps xxvii 9 
 30 Ac xx 28; 1 Pet 
 119 
 321 © Pet 190 
 38 Heb xii 28 
 5 Lk xviii 13; xv 
 18, 19 
 12 Ps cxviii 12 
 13 Ps cxlii 10 
 19 Ps xviii 2 
 22 Jude 25 
 3 Jeri6; Hebix14 
 
 4 Isvi6, 7 
 Te ΣΟΥ ΣΙ 2 
 8 Heb xiii 15; Lk 
 
 XVii 10 
 9 Ephv2 
 16-18 = 312.15 
 LO) τη 17 
 19 Psev47; Acxx 28 
 20. tebet i τὸ 
 58. 1Gor xi 24 
 4 Num vi 24 
 
 33. 11-21 a=365. 33 
 
 116 Jer xxxix 19 
 12 Hebx 19 
 ΞΡ χὶὶ 21 
 
 35. 
 
 36. 
 
 25 2 Chr xvii 11 
 26 Heb ix 26 
 
 . 66 Ex xxxiv 6 
 8 3 R viii 28, 39 
 Ir Mtvi13 
 25 1 Timiii9 
 18 [5 lvii 15 
 
 25 ἴϑνι! 2; 5 Χ]] 2 
 5-10 =123. 33 
 156 2 Cor iv 6 
 
 36. 15-28 6=3871. 24 
 37. 4-6 Ps xxxili5; xxvii 
 49 5 Cxvili 143 
 17 Ps xxvii 9 
 20 Pscii 4 
 21 Ps cxlviii 14 
 38. 5-8=371. 35 
 39.) I) jasiiv22 
 39.17 —40.9=381.11 
 40.26 Tit ii 13; iii 7 
 2) 2 ΤΠ1115 
 41.11 Psxxiii7; Sus 42 
 18 2 Tim iv 18 
 41.25—42.66=309.8a 
 254 Zech ii 13 
 42.15 Ephi 3 
 43.12-15 =83. 23 
 12 Jobv8 
 neh it JERE I i 
 14 Ephiv3; Col iii 
 14 
 24 Hebxiii20;2Cor 
 i 3 
 44. 2 1 Corxvi 20 
 44, 7-11=84. 11 
 to) Eph 
 11 Psiexiips, ὁ 
 13 3 Child 28-30 
 296 Eph i 3 
 45. 36 Lk ii 14 
 5 Psli7 
 " ἘΞΙΣΣ ὃ 
 
 13 Esth iv 14 
 15 ὁ Ps xxxiil 4 
 
 18. Dey Bye 
 
 27. ΠΕΡ Χ ἢ 
 21 Mt xxv 30 
 3535 2ΙΑΘΟΙΝΙῚ 
 
 46. 
 
 46. 
 
 47. 
 
 5 
 
 37 {ΠΕῚν τὴ 
 2a Lk vi 18 
 46 Ps1 13 
 © ἘΞ 
 10a Heb xi 38 
 10d Jude 24 
 
 13 Jo viii 34 
 
 Τὰ αἰ Cor ix 27 
 
 15 Heb iv 16 
 
 16 i Timvi17; Mt 
 xli 32 
 
 17 Apoc xvi 7 
 
 τὸ ἜΘΙΣΧ 
 
 20) Τ Cor, ΧΙ 
 
 27—4'7.1446 --84.24: 
 
 204. 31 
 
 2. Eph ii 4 
 
 28 Gal iv 4; 1 Jo 
 iv 9 
 
 30 Ez xxxiv 15, 16 
 
 35 Danie ὁ; lek 
 Xviil 9 
 
 38 Js xlili 21 
 
 20 r Cor Σὶ 52: 
 
 47,.16—48.24/=319.6: 
 
 401.14 
 20a Ps Ixiv 12 
 3810) 1 ἘῈῈ I 5 
 
 48. τὸ Rom xii 1 
 4 Ps xcviii 6 
 6 Lkitio 
 12 Rom xv τό 
 ΤῈ, leb ix ἢ 
 22 Heb iv 16 
 26 Apoc xi 17 
 2. Hebe τὸ, 20 
 32 Ps xxv 8 
 33 Hebvitg; Num 
 iv 19 
 26 Heb xii 21 
 38 Hebix 7 
 Hiya ALIN 22 
 49. 4 Heb xiii 15 
 49. 23-25 = Dion. Ar. 
 SPIEL WG BY 2 
 25: 2 ΟΘΟΕΥΠῚ 
 32 2 Cor xiii 14 
 33 Acii 38 
 
55 
 
 50 
 
 eS wee 
 
 6 
 
 2 Tim iv 22 
 4-6 Lam iii 41 
 8 Judith viii 25 
 
 to) 215 
 
 50. 12—55.3 =85.28— 
 
 51. 
 
 52. 
 
 90.10: 482. 19 — 
 483. 33 
 
 12) 2.113; Pslxiv 2 
 13. Neh xii 24; 2 Mc 
 
 x 38 
 14) ΘΟΙ 15, τό 
 15 Ps xxxv 10 
 16 Jobv8 
 
 17 13, R viii 27; Ps 
 exlvili 4, 3; 
 
 XXXxli 6 
 
 19 Ps cxlv 6; Heb 
 xii 22, 23 
 
 21 eSOr Xv 27; 
 Apoc vi 9 
 
 22 ¥ Pet ill 22); Col 
 i 16 
 
 24 Is vi 2,3 
 
 29 2 Peti17 
 
 32 Isvi3 
 
 2 Mt xxig 
 
 6: «1° Tim'i 7 
 
 8 1 Cor viii 6 
 
 g 1Coriito 
 
 II Ps xlvi 3 
 
 12 Geni 26; ii 7 
 15 Neh ix 17 
 
 1 (Meta. 37% 1 Jo 
 
 iv 9; Gal iv 4 
 21 Bar iii 37 
 24 I Cor xi 23 
 25 Ephv2; Jovi 51 
 27 Lk xxii 19 
 28 Mt xiv 19 
 2gsq. «% Cor xi 24; 
 Mk xiv 22; Mt 
 xxvi 26 
 Mt xxvi 26; 
 Lk xxii 19; 
 1 Cor xi 24, 25 
 7 1'Cor ΧΙ 25 
 8 Mt xiv 19; xxvi 
 27, 28 
 
 2 sq. 
 
 54.17 
 
 σι 
 on 
 & 
 
 56. 5 
 
 20 
 23 
 25 
 26 
 57. IL 
 
 Index 
 
 Lk xxii 20 
 
 1 Cor xi 25, 26 
 1 Cor xi 26 
 
 Mt xxiv 30; 1 Pet 
 
 iv 5 
 Rom ii 6 ; Joel ii 
 17 
 Ps cli 10 
 Bar li 27 
 Col ii 14 
 1 Cor ii 9 
 Am v 15 
 Ps Ixxviii 9 
 Ps 13 
 Ps ciii 30 
 Joi 33 
 Mt vii 25 
 Mt xvi 18 
 Mt xiii 41 ; vii 23 
 Mt xxviii 20 
 Acii 38; Gal ili 5 
 2 Tim ii 15 
 Ps xxv 6 
 1 Tim iii 13 
 Ps xxxiv 2 
 Ps Ixvii 31 
 1 Tim ii 2 
 Lk vi 18 
 Neh-v 19 
 Ps Ixiv 6 
 Ps Ixiv 12 
 Ps cxliv 15, 16 
 Lk i 70 
 Heb xii 23 
 Lk i 28 
 Lk i 42 
 Heb iv 16 
 
 57, 18 — 58, 5=95. 32 
 — 96. 23 
 
 13 
 
 14 
 16 
 
 17 
 18 
 19 
 23 
 
 Num xvi 22; xxvii 
 16 
 
 Mt xxiii 35 
 
 Ps cxivg; Mt xx 
 21 
 
 Lk xvi 23 
 
 Is xxxv I0 
 
 Ps iv 7 
 
 Ps cv 47 
 
 58. 19—59.9, 28-314 = 
 99, 28 
 194 2 Cori3 
 21 Jer xxxix 19 
 23 Jobv8 
 24. Romix 5 
 25 Ps xcviili I 
 28 Dan vii 10 
 
 30 Neh ix 6 
 59. 28 Heb iv 16 
 29 «3 Child15 
 30 1 Timii7 
 60. 9 Ps lxxxiii 2 
 11 Ephviit 
 12 Jasii7 
 60, 30 —61.5 =100. 32 
 61, 2) 1 hives 
 
 14 Philivg; 2 Jo3 
 61. 22-29 =137. 31 
 22 Is lvii 15 ; Ac xx 
 32 
 24 I Pet i 16 
 
 62. 4 1 Cor viii; Phil 
 ii II 
 6 Gali5 
 216 Mt xxviii 19 
 26 Joi 29 
 27 Jovi 51 
 31 mejorar 
 33.1 Betiv an 
 68. 20 Ps xxii I 
 5 Ps xxxiii 2 
 7 Ps clax 
 19 Is vi6,7 
 
 27 Ps xxxiii Ὁ 
 336 Lk xv 18, 19 
 254 Ps xxxiii 9 
 
 64.12 Lk ii 14 
 15 Pslvi6é 
 27a Ps lxx 8 
 
 28 Ps exxy 2 
 
 340 Ps cxii 2 
 64.38—65.146 =351.15 
 65.25— 66.124 = 104.27 
 66. 5 Psiv7 
 67. 2-8 =105. 17 
 67. 2 Danix 4 Thd. 
 
 3 Dt vii 19 
 
Biblical Quotations and Cross-References 
 
 4 Ps xxviii 11 
 6 Joxvii 3;1Jov 
 20; 1 Thig 
 Io. Ps Ixiv 2 
 17 Col iii 15 
 Ig 2 R iii 21 
 21 Micivs 
 254 2 Cor iii 18 
 ὁ Ps Ixxxiii 8 
 68. 16 Prov iii 6 
 68. 11-22 =143. 11 
 69.20 Ps cxviii 27 
 70. 3 Zech iii 3 
 Thee Ps xvas 
 14 Ps xviii 39, 40 
 18 Rom vi 13 
 19 Ac ix 15 
 23,28 Ps xviii 34-36 
 32 Ps cxxxil 9 
 40 Psxxxvig; Joig 
 fils Ὁ US Wnty 8; Ἂς 
 viii 32 
 ir Ἐχχν 17, 18 
 16 Jo xix 34, 35 
 17 Jo xxi 24 
 35 ΕΘ ΧΧΧῚ 5 
 72. 20-24 --270. 40 
 20 Heb x 22 
 25 Rom xiit; 1 Pet 
 ii 5,2; 2 Thii 
 
 13 
 26 Ez xxxili 11 
 195. 8 ἃ Ret alr9 
 Io Rom ΧΙ 1 
 74.16 Hab iii 3 
 32 Is liii 2 
 
 38 Num xvi 48 
 
 75.30 Ps xxxiii 1 
 34 Ps cxvii I 
 (ie EL) Bsicxivix 
 85 SIs) yik3 
 78.27 1 Cor ili Io 
 9.5 Bs lina χον 8; 
 Ixxxiv 2; v7; 
 C3 
 34 Ps exviii 26 
 80. 26 Heb iii 1 
 
 28 Hebi3 
 
 557 
 
 81. Aue G betien2 27 Coli 20 
 
 82.33 Rom xii I 22 1 Cor xv 4 
 
 83, 23-27 =43, 12 98, 8dsqq.cp.239,31sqq. 
 25 1 Cor xvi 20 20. 15 ΣΟΥ 
 
 84. 11-14=44. 7 99.12 Joi 29 
 
 13 Is xxxiili5; Lki] 99. 28—100. 3=58. 
 
 48 19. 59. 94, 28-31 
 84. 24—85. 3=46.276/100.12 Apoc xvi 7 
 85.13 2 Cor xiii 14 12. 1 Corer: 
 85, 28—90. 10=50. 12 | 100. 32-35 =60. 30 
 —55.3 108. 38 = Tit ii 13 
 
 86. 4 Jer viii 2 104. 4-6a=298. 26-29 
 87. I Jovi5r 104. 27-36 =65. 25 6 
 
 54. ΘΟ] 1 12 
 105. 17-22 --67. ἃ 
 Dan ix 4; Ps 
 
 2-6 Lkxxiirg; Mt 
 xxvi 26; 1 Cor 
 xi 24 17 
 
 11-16 1 Cor xi 25; exliv 5 
 Mk xiv 23, 24;| 106.29 Jo vi 56, 47, 54 
 Mt xxvi 27,28;|107. 6 Ps exvi 11-13 
 Lk xxii 20. 22 Galiii 27; }ο 111 5 
 20 1 Corxi25,26 |108. 17 Joxiv2; Mt viii 
 34 Ac xvii 31 II 
 90.13 Ps xxviii Io 109. 9 Heb xii 23 
 
 27, Psxexly, 15 
 113, 14—114. 11=147, 
 20: 202. 20 
 
 10. 185. χχν OFF lit 
 2τ WRSiexxx 3574) 
 24 Rom v 20 
 
 31 Ps lxv it, 12 14 2 Cori 3; 2 Pet 
 32 Ps cxlv 15, 16 ii 20; Tit ii13 
 92.12 Ps xxxv 2 18 4Rvi6; Dtx8; 
 
 17 Wedd 112 Ps xxiii 3 
 
 23 Ps xxxi 3 114. 6 Ps cxxxix 9; xxx 
 93.17 Heb xii 23 20; Mt vi 13 
 24 2th 13 τοὶ I Pet iv 11 
 94.30 1 Τίπὶ νὶ 12 22 Gen xv 2; Apoc 
 31 Acix 15 ΧΡ SB (Core i 
 35 Romxivio;1 Jo δ. 2 ΒΕΕῚΙ 20: 
 ii 28 Tit ii 13 
 95.17, 32 Num xvi 22; 25 Wisd viii 7 
 XXvii 16 26 2 Esd viii 31; Ps 
 95, 32—96. 23= 57.13 XXxiv 2 
 —58. 5 28 Jerxxxvi7;1Tim 
 96. .-2 Psiexlin'2 ii 2 
 97. 2-5 =337. 28-32 32 1 Petivi1 
 2 2Jo3; Tit ii 13} 115.6-18=121.14: 129. 
 15 Apociy7 83: 160.26: 171. 
 τό Jo xix 34 24: 224. 20 
 18 1 Joii2 6 see 114. 23 
 22)en2 Mba) 115 Ir 2 Timii 15 
 
17 Rom xvi 20 
 20) “1 Pethiy 11 
 2) Lk ix2 
 116. 1 Mk xvi 15; Mt 
 Ix 35 
 2 Migxon 
 3 Θεὰ τ; Jo: xx 
 22:23 
 ΤῊ 2 Cor vii I 
 12 Acxiii1o; 1 Tim 
 i5 
 14 Ephv2 
 18. wet iv αὶ 
 116. 26—117. 3=365. 
 33 
 117.18 Hebiv 15 
 20 Mt ix 35 
 24 ΠΣ α 
 22) {Ἐ 5: Χ}11.5 
 24 Ephi18 
 26. 85.122 
 
 118. 9 
 26 
 
 118. 
 SS 5 
 119. 
 
 Mk iv 20; Mt vii 
 18 
 
 7) ἘΠ 1 
 
 Ps Ixxviii 8 (3 
 Mac ii 20) 
 
 Is vi 3; Ps xli 3 
 
 Jude 24; 3 Child 
 30 
 
 26-29 cp. 359. 34 
 
 Rom ix 5 
 
 17—120.54=126. 
 
 26: 127. 10, 19, 
 
 23,27: 128.8: cp. 
 
 157,11: 221, 6 
 180 Ps cii 4 
 
 30 «Gen vili 22 
 120. 46 Wisd viii 7 
 8 Ps xcili 13 
 11 Jonah iv 11, 2 
 15 Is xxxvii 35 
 24 Ac xvi 17 
 235 ERet iy 11 
 121.1—122.7=160. 3: 
 223.17 
 Bl see) 1. 25 
 ἢ Colter: 
 18 2 Tim ii 15 
 
 Index 
 
 29 Num x 35 
 32 Num x 36 
 122695 reset iv Τα 
 122. 18-26a=377. 9: 
 379, 2 
 196 3 Maciig 
 20 3 Machi 2. ἢ; 
 1 Chr xxix 10 
 316 Is lvii 255 Ps 
 xlvi 3 
 35 6 Ac xxili I 
 366 2 Cor vii I 
 
 123. 6 Gen xxxii 20 
 15 Rom xvi 16 
 17 Gen xv 2; Apoc 
 XV 3 
 22 chi 28: xxl 1: 
 1 Timis5 
 22 Rom xvi 16 
 2. Ψ Ret 
 25) or Petingi;)1 Cor 
 xii 13 
 26 Eph iv 3; Col iii 
 14; Ephiv 4,13 
 33. Malittr 
 123. 33—124. 4=36.7 
 124. 1 Ephv2 
 2 ΒΞΊΧν 2; 1 Tim 
 17 
 124. 22=148.8: 204.10 
 22 Hebiv 14 
 24 Jovi51; Ps lxx 
 21; cli 4 
 25 IPetiig; Jovi51 
 26 Psixxx 17 
 
 125. 9-17 = 50. 2-10 
 125. 21— 129. 3=164. 
 
 27 — 169. 13 
 
 21 2 ΨΕΠ 5; Βε σιν 
 
 22 23 ΧΧΣῚΣ 
 
 Jeri6 
 
 22 ἽΝΟΙ͂Ν ΜΠ 27: ἘΞ 
 Ixxviii 13 
 
 25 Apoc xiv 7 
 
 26 Ps cxlv 6; Neh 
 ix 6 
 
 27 Apoc xiv 7; Ps 
 οχὶν 6 
 
 125. 29 — 126.2 cp.51. 
 
 126. 
 
 128. 
 
 13-19 
 29 Genii 15 
 30 Wisd xix 22; Neh 
 ἸΧ ΤΣ 
 2 Wisdix 1; Joig 
 5 Rom xii lI 
 7-10 Malit1 
 14 Ps lxxi 8 
 16 Col iii 15 
 19 Ps cxx 8 
 21-3 Heb vii 2; Is 
 ΧΧΥΪ 12-14 
 26 Ps cii 4 
 27 Psxxxviiit1; Mt 
 xa 
 28 Lk xili 11 
 30 ΠΕ vi 18 
 1, 2 Ps exlii το; exlv 
 7,8 
 2 Judith ix 11 
 9 Pscv4 
 20 Ps ciii 30 
 21 ΕΞΊΧΙΥ ΤΙ 
 24 Ps cili 30 
 25 Ps lxivit 
 28 Gen viii 22 
 290 «Ps lxiv 11 
 20 ΡΟ lxiv 12 
 
 Ps Ixxi 4; exlv 9 
 
 2 Ἐξν 12: ixxival 
 
 53. Ps cxliv 15 
 
 4 Ps cxxxv 25 
 
 5 Δοχί 52; χίν τῇ; 
 Jer xv 16; 2 
 
 Cor ix 8 
 
 8 1 Tim vils 
 
 11 Wisd viii 7 
 
 12 2 Esd viii 31 
 
 13) PS xxxiv 2 
 
 16 Acii 30 
 
 17 ἼΞΣΙ 2; Jer xvi 
 20 
 
 19) ὙΠ 11 en 
 XXXVi 7 
 
 24. Lkijo 
 
 26 Heb xii 23 
 
 29 Ac xvi 17 
 
Biblical Quotations and Cross-References 
 
 30 Lki 28 
 
 129. 7 Ps cxxvli 5 
 
 129. 11sqq.cp.170. 5sqq. 
 12 Mt xx 21 
 
 13 I Coriig 
 
 10) 2. ΠῚ 5 
 
 15. (1112 
 
 129. 20-32=170. 37 
 
 25 Gen iv 4; Mt 
 xxiii 35 
 
 28 Lkito 
 
 209, Ac χὰ, 4; Mk 
 xii 42 
 
 31 1 Corix 25; Joiii 
 
 12; 2Coriv18 
 129.33 sqq.cp.171.24sqq. 
 130. 6 2 Timii 15 
 16 Is xlvi 8 
 18 Ps cv 46 
 20 Ps cii 4 
 21: Psl3; Jerxviii23 
 
 130. 27 —133. 31=174. 
 23 — 178.16 
 28 Romxvi20;2Th 
 ii 9 
 5. Es) ixxxeds 
 32 Rom xvi 20 
 131. 2 Num x 35 
 
 8... ἐθεισξοῦος Try 
 5 Genxlix τό; Num 
 x 36 
 131. 10-12 = Clem. R. 
 1 Cor 59 § 4 
 11 Ez xxxiv 16 
 
 123 Ecclus xiii 21 
 
 14 Ac xvil7 
 
 15 Ps xxxvili 9 
 
 16 Ps lviii 17 
 
 21 Ephi 21 
 
 23 Dan vii 10 
 
 24 Heb xii 23 
 
 “25 Hab iii 2; Apoc 
 iv 6 
 
 268 ἸΞῪΙ 2:,5 
 131. 28-—132.1=50. 26 
 1382. 2 3 Child 30 
 
 ἘΣ πὴ 1 πο: aint 
 1.2.2 Petii2o 
 
 Hi at (Cor Sal Hehe 
 Ecclus 1 15 
 16 Gali 4; ii 20 
 τα Βενιι 
 19 Mt xxvi 26 
 20 Mt xiv 19 
 21 Lk xxii 19 
 22 Jovill 
 199... 25 τοι" σὶ 25, 26: 
 
 Mt xxvi 27, 28 
 3 Mt xiv 19g 
 13, Lk xxii 20 
 22 1 Cor xi26; Gen 
 xv 2; Apoc xv 
 3; Ps lxvii 15 
 τ ΘΌΣ EAC 
 ΧΨΠ 21 7.1 Pet 
 
 28 
 
 iv 5 
 29 Rom ii 6 
 30 Joel ii 17 51 Chr 
 Xxix 14 
 133. 31—134, 32=179. 
 5—180. 12 
 22 ἘΞ ὉΧΙΙ 7; ΟἿ] 
 30; 3 Rvili 39 
 33 Jo xv 26 
 134. 1 Jo xiv 26 
 2 ΤΟΣ ΧΙ 1 
 4 Psl20 
 6 Joxv 26 
 17 Mt xxvi 28 
 18 Ecclus 1 15 
 25 2 Timi Io 
 27 Mali1i1;Isxxvi; 
 Με ὁ; Ps 
 Ιχχὶ 14 
 135.11 Ac iii 15 
 13 Job xvi 18 
 14 Is lvii 15; 1 Pet 
 12 
 15 Ps Ixx 20; Is lvii 
 15 
 20 Ephi18 
 Zeiten eve 2 53) 
 135. 31—136. 2=59. 28 
 31 Heb iv 16 
 32 i τ 5 
 136. πο τεῦ Mtvig 
 
 SI] 
 
 1m Apoc xvi 7; Mt 
 
 vi 13 
 13. Worx 13 
 1 ΤΟ Χ το 
 137. 2 Gen xv 2; Apoc 
 xv 3; Ps Ixxix 2 
 τὰ ὦ ΤΠ 22 
 18 1 Petivir 
 
 137. 31—138.6=61. 22 
 1388.20 Pscli 
 139.29 Ps xli2 
 140, 16 4=396. 30 
 166 Ps lvi 6 
 141. 9-29) =342. 16a 
 
 142, 2 1 Petivis 
 12 Mt xii 29 
 23 Ps Ixiv 2; Apoc 
 vii 12; v 13 
 27 Ac xvi 36 
 29 Micivs 
 143. 2 2 Cor xiii 14 
 2 Acii 38 
 8. ἘΞ ΌΧΙ 2 
 143͵ 11-26 =68. 11 
 12° Acii 38 
 
 25 Rom ix § 
 144. 4-17 =197. 15 
 4 Aci24; Islvii1s 
 8 Eph vitg; Jude 
 243; 3 Child 31 
 9 Ps liz; Lk xviii 
 
 WS 
 10 Heb iv τό 
 11 Lk xxiv 49 
 bE physio 
 13 Ephv2 
 144. 20 —145, 6=316. 
 lla 
 145s 2 Aen 55 
 TES IW Ge ts) 
 
 12 Ps xxvi 6 
 
 28 a Ps Ixxvi Io 
 146. 7-26 a=201. 17 
 147. 4—148.5=202,11 
 
 cp. 113. 14 
 τ ΕΞΙ͂ΝΕΣ 
 0. 2 Thiig 
 34. Lk x19 
 
560 
 148. 8-24 = 124. 
 204. 10-26 
 
 8 Jude 4 
 148. 32—149. 35 =205. 
 7: cp.115. 36sqq. 
 149. 4 Is lviii 6 
 150. 6—151.36=210.8 
 86 Jer xxxii 19 
 21 Hebvi 19g 
 151.27 Num x 35; Ps 
 Ixviii 1 
 Num x 36; Dan 
 vii 10 
 152. 76 Cant i 3 
 9 Maliir 
 14 4 Psjexlil2 
 153 pea eerie Sisal 
 iv 22 
 9 2Jo3 
 153. 12-29 =212. 14 
 12 Ecclusi 25; Job 
 xli 22 
 Eph vi 19 
 Ac iv 33 
 1 Τα 12 
 Ac ix 15; Gali 
 15 
 Rom 11 
 Mt iv 23 
 Ac ili 15 
 25 Gal vi 14 
 537) ἘΠ]ΘΗΙ ΤΡ, αὖ 
 153. 37 — 154. 2--214. 
 30 
 154. 4-15=215. 15 
 4 Eph vi 19 
 5 2Coriv4 
 6 Eph iii 7,8 
 ¥4 (Ps xxx 145 15 
 154.19-34 4 = 216.20-32 
 29 ΕἸ 178 
 155. 5-7 cp. 216. 4 
 5 Acxii24; xix 20 
 155. 11-22 --218. 2 
 155. 25—156. 10=219. 
 14 
 26 Mt xiii 17, 16 
 156.19 Ps Ixy 11, 12 
 
 22: 
 
 33 
 
 13 
 14 
 15 
 16 
 
 17 
 18 
 
 24 
 
 Lndex 
 
 157. 2—158. 3=220. 
 30: cp. 119.1746 
 2 Ps lxxxvi 15 
 7 Mk iv 20 
 12 Psciii 4 
 21 Ps xxxvi 7 
 34 Lki4 
 2) aaliteiies 
 158.14 Wisd xi 26 
 20 Col iii 5 
 158. 34—159. 31=119. 
 17a 
 160. 5— 161. 30=121. 
 1—122.3: 223.12 
 Heb vii 2 
 Is xxvi 12, 13 
 2 Tim ii 15 
 39 Micviir4; Lki75 
 161. 7 Ephv2 
 9 Rom xvi 20 
 
 19 
 20 
 38 
 
 25. Numerex 35; Ps 
 Ixviii 1 
 162.38 Ac iii 15; 1 Tim 
 LE 
 168. xr Phil ii τὸ 
 
 163. 11-13 = 227. 25 sq. 
 18 Rom xvi 16 
 28) ΓΗΒ ΚΙ 
 29 Rom xii 1; 1 Pet 
 ii 5; Hebix 7 
 Rom xvi 16; 1Cor 
 xvi 20 
 164.12 Heb xiii 15 
 164. 14-25=125. 6-17: 
 228. 3-14 
 164. 27—169. 13=125. 
 21—129. 3 
 30 Ps cili 22 
 31 Lk ii 37, 38 
 167.33") ΤΟΣ ΧΙ ἢ 
 168.22 Ps civ 30 
 32 Ps lxviii 30 
 327 1.2 
 169.26 Jasii7; [εἴ χὶν 9 
 29 2 Τὴ 11 ΤῈ 
 170. 5sqq.: cp. 129. 11 
 566. 
 9 Lk xvi 22, 24 
 
 36 
 
 Ps xxiii 2 
 
 Is xxxv IO 
 
 Tit i 2 
 
 1 Cor ii 9g 
 
 232 Job xiv 4, 5 (Ixx) 
 
 34 Heb xii 22 
 170. 37—171. 15=129. 
 
 20-32 
 
 171.11 Ps cxliv 13 
 
 171. 24-35=160. 28: 
 cp. 129. 33 sqq. 
 
 172.19, 30 Mt vi 13 
 
 173.10 Eph vi 16 
 
 26 Phil ii 12 
 
 33 Pr. of Manas. 
 174. 23—178. 16 =130. 
 27—133. 31 
 
 Ac xvii 31 
 
 Rom ii 6; 2 Cor 
 v Io 
 
 Ps li 1; ciii 10 
 
 Jude 24; 3 Child 
 30 5 <n Chrexxix 
 14 
 
 3 Child 19 
 
 Dan xii 2; Wisd 
 ix 4 
 
 Psi lieu 
 
 Mt xxv 12 
 
 28 Jenin: 
 
 30. «Ps Ixxix 14 
 179. 4-9 =53. 14-19 
 179, 9 — 180, 12=133, 
 
 32 — 134. 32 
 
 180. 2 Rom xii 9 
 
 Titel splines. 
 
 180. 19—181. 2 cp.190. 
 37—191. 3: 234. 
 15-20 
 
 181.15-23 Ephi 5-7, 3 
 
 25 Joxi 37 
 
 26 Ephi 18 
 
 270 SUACOT vas 
 
 29 3 Child 31 
 
 30 Is vi 6,7 
 I Cor xi 34 
 Be ut. Cor ΣΙ 2. 
 
 7) 2iGoriveny 
 
 Io 
 12 
 
 15 
 16 
 
 178. 9 
 10 
 
 19 
 15 
 
 24 
 25 
 
 26 
 27 
 
Biblical Quotations and Cross-References 
 
 14 Lkxi2; Mt vig 
 24-29 cp.136.11-17 
 25 1 Corx 13 
 27 Eph vi 16 
 ie απ τὰ 
 16 Eph vi 24 
 183. 22—184. 12 = 235. 
 29 
 25 Mt xvi 18, 19 
 33 Joi 29 
 184. 1 Ps Ixxxvi 15 
 9 2 Timiv 18 
 184. 31—185. 15=238. 
 22 
 185.12 τ Cor xv 52 
 185. 20 — 186. 4=240. 
 
 183. 
 
 17 — 241, 21 
 346 1 Peti17; Mt vi 
 g, 10 
 
 186. τό Mt vi 13 
 1τ Ps cxviii 26 
 22 Am viii 1o(1 Mac 
 i 39) 
 1 Cor xi 34 
 Eph i 3 
 2yRet 1 21 
 Eph i 4 
 Ps cxix 18 
 Ephi4; Gali 4; 
 1 Tim iv 8 
 2 ΒΘ] 4! 
 189. 6-16=125. 7-17 
 189. 19-23 = 228. 17-21 
 
 27 
 22 
 24 
 25 
 27 
 29 
 
 187. 
 
 19 Apoc xi 17; Mt 
 ili 17 
 20 Hebit; Acvii 35 
 are els iG 
 22 Hebd 2; Joi 3 
 189. 23 — 190. 2=231. 
 6-12 
 190F 1 70} 12 
 2 Mti20 
 
 190. 2-8 = 232. 6-12 
 8-12 1 Cor xi 23- 
 26; Mt xxvi 26, 
 27; Lk xxii 19 
 190. 14-18=233. 5-10 
 190. 18-23 = 233. 26-29 
 
 21 Eph iii 21 
 34 Isli8; Ephiii 21 
 190, 37 —191.11=234. 
 15 — 235. 3 
 191. 16-25 = 235. 14-23 
 18 2 Chr vi 21 
 19 Ps xvii 6, 1 
 21 Ps xx 6 
 23 Lk xvii 5 
 198. 8 Lk vii 50 
 195.16) ΒΞ 7 
 13. Ps vii Io 
 17 Mt vi 13 
 18 Ps cxix 116 
 Wisd ix 1-3 
 Ps li Io 
 Ps cxili 6, 7 
 196. 2 Is lvii 15 
 4 Heb ix 19, 21 
 7 tae ety 2 
 28. ESEXCING I 
 30 Ps cxiii 6 
 5: ΠΕΣ 20 
 39 Heb xii 29 
 40 Eph.118; 1 Pet 
 ili 10 
 fo ee TPE TH ΤῈ 
 197.15—198.11=144. 4 
 108: 14 9 ke 35 
 15 hile 
 16 Philiv 7 
 Rom xv 33; 2 Cor 
 xiii 14 
 Heb ix 4 
 Jo vi 33 
 Mt xvi 16 
 200.25 Is vi 6 
 201. 17-33=146. 7a 
 22 Ps exvii 
 202. 7— 203. 13=146. 
 35 
 204. 10-26=148. 8 
 204. 30—205.5 = 46.270 
 205. 7— 206, 17=148. 
 32 
 208.10 Ps ciii 4 
 26 Eph ii 20 
 31. Phil iv 3 
 OO 
 
 561 
 
 33 see p. Ixxvi 10 
 209.29 Ps Ixvi 13; xlv 9 
 
 30) Rsiexli 2 
 210.8—211,16 =150.50 
 210. 8 Apocitr7 
 
 11: Apoc iv 8 
 
 12 Jo x19, 26 
 JoxilI 
 Mt ix 36 
 212. 4 Hebix4 
 
 8 Rom xy 16 
 212. 14-30=153. 12 
 
 22 ΠΡῸΣ ΣΙ 22 
 218.25 Jas ii 7 
 214. 11-22=—210. 8 
 214. 30-36 =153. 37 
 215. 15-31=154. 4 
 
 21 Coleg 
 216.11 Is vi 3 
 216. 20-32=154, 196 
 217. 34 Isvi 3 
 218: 2 ἸΞ5Ὑ}}2 
 
 23 Lki 28 
 
 Ag Leal 7) 
 
 219. 14-33=155. 25 
 
 38 Ephi 3 
 220. 30—222.4=157.2 
 
 32» Psilxscxili 2 
 222.14 Lk xvi £7 
 
 18 Ex xv τὺ 
 
 16 ἘΞ ΌΧΙ ὁ 
 
 30 Μίὶ xxiv 35 
 
 31 Mkivg 
 
 32 Jo iii 36 
 
 36 Is vi 3 
 
 37 Joix 
 
 38 Joir4 
 223.12 —225. 30=160., 
 5 
 
 Jo xvii 5 
 8 Joi3 
 Ac xx 26 
 Wisd ii 23, 24 
 
 17 ΕΠ ayn! 
 
 23 Rom xv 16 
 228. 4-14=164. 15-25 
 228. 17-21=189. 19-23 
 999. 2 Wikis Corxv 6 
 
 -IlI 
 
562 
 
 290. g Ps xxviii 10 
 
 20 Mt ii 16; Apoc 
 
 xiv I 
 
 22 4 Mac vili—xii 
 
 231. 6-12=189. 23 — 
 190. 2 
 
 12 Dan vii 10 
 
 19 Isvi 2, 3 
 
 29 3 Child 31 
 232. 6-12=190. 2-8 
 
 g 2Timitio 
 
 Τα Gorexl 623/80 
 xviii 2 
 
 18-35 Mt xiv 19; 
 xxvie 265, 275 
 Mk xiv 22-24; 
 
 Lk xxii 19, 20 
 37. 1 Cor xi 26 
 233. 5-10=190. 14-18 
 233. 26-32 = 190. 18-23 
 36 Ps cxiii 2; cxviii 
 
 26 
 234. 15— 235. 3=190. 
 37 —191, 11 
 
 235. 14-23=191. 16-25 
 235. 29— 236 24=183. 
 22 
 237. 1-12=184. 4 
 238. 3. Pslit 
 238. 22. 239. 13=184. 
 31 
 239.15 Mt viii 8 
 07, Psi 
 239. 31sqq. cp. 98. 7 546. 
 240. 19-27 a (see corri- 
 genda)=185. 20- 
 33a 
 241. 8 Isvi3 
 241. 8-21=185. 270 
 26 Ps Ixxi 7 
 242. 26-36 Ps cxlv I, 2; 
 Mt vi 9, 13 
 243. 2 Ps cxlv 21 
 243. 11-17 =192. 10-16 
 244, 2 Num vi 24-26 
 5 Ps xxviii Io 
 6 Ac xx 28: 1 Pet i 
 19 
 
 ἱ 
 
 247. 
 248. 
 
 249. 
 
 250. 
 
 251. 
 
 258. 
 
 254. 
 
 255. 
 
 256. 
 
 258. 
 
 261. 
 
 12 Lk vii 50 
 17 Ps xxix Io 
 19 Lk x 19 
 6 ῬΕ12 
 14 Psxlvi7 
 15 Ps cxliv 15 
 19 Lkii 14 
 20 Mt vig 
 24 Psxl2 
 32 Isvi3 
 38 Ps cvii 3 
 A, “ἘΞ xciiin3 14: 
 25 ΦῬΕΓΟΧΙΠΙ 2 
 38 Ps xxvi 6 
 8 Isvi3 
 26 ἘΞ ΧΙ 
 27. Eveb ier 
 31 Psiv 4 
 36 Ps cxlvii 3 
 18 Ps xli 13 
 20 Ps cvi 46, xli 13 
 44 Jo xix 34, 35 
 g Mt xxviii 19 
 1: Lkii14 
 16 Is vi 3; Mt vig 
 40. ἘΞ xling 
 18 Is vil 
 20 Ps xxvi 8 
 21 Ps lxxix 14 
 20 Psixlv 7 
 6 Ῥοχὶ4 
 14 Τοχὶ 25 
 31 Ps xxvi 6 
 Bye lets ΧΙ 15 
 1 ἅπνῦ5 
 7 Ps xlvii 5-8 
 23 Ps xliens 
 25 Pscvi 46; xli 13 
 6 Hebi3 
 14 Jo viii 12 
 23 Joxii3; Lk vii 37 
 24 Ps cxxxiii 2 
 31 Ps Ixviii 32-35 
 2 Ps xlvii 5 
 16 Psxviii 10; Ixvili 
 18 
 22 ΤᾺ xxiv 50, 51 
 25 Aci g-12 
 
 Index 
 
 34 Lk xxiv 49, 53 
 
 GY Jae it fe) 
 
 36 Mt xxviii 19 
 
 37) Ac xixas 
 262.14 2 Cori 3 
 268.1 Ephii4 
 
 Wi 1877 Χ ΧΙ ἘΠ 
 12 Ps xcvi II 
 14 1 Tim vi 16 
 16 1 Tim iv τὸ 
 Eki 1 
 
 4 Wit ime: 
 
 14 Ps xxvii 15 
 
 266. 1 Apoc v Io; 1 Tet 
 il 9 
 4 2 Pet iiig 
 
 17 Col iii 14 
 32 Ps Ixxix 14 
 
 267. 4 Ps Ixxix 14 
 30) a esexlix 
 268. 3 Ps xxii 26 
 
 12. ΒΘ 
 Ι9 Ps cvi 46; xli13 
 
 269. 3 Pscxlv1 
 22\¢ Ps lxxxvall ony 
 lxxxiv I 
 34. - Psxligag 
 
 270, 3 ΕΞ ΊΧχχιχ τῇ 
 
 270. 4-12 --72. 20 
 Ira Mt xxviii 20 
 140 Pslxxxvi 5; ciii 9 
 
 166 Ps lig, 1 
 32. ὍΘΙ ΙΕ 
 34 Heb xi 3 
 471. 5 ἴσο χν 26 
 29 I Timii4 
 36 Rom xiil 
 
 41 Mt iiiay 
 
 272. 5 1 Timivs5; Rom 
 xv 16 
 
 273. 25 Hebxiii15 (Hos 
 x1v 2) 
 
 274. 2 Heb iv 16 
 
 353. 2 ΤΠ ἸΡῚΞ 
 281: 39) ΡῈ Τχυ τ, 12 
 282.16 Jude 2 
 
 236 1 70 1ν Τῇ 
 283. 4 2 Cor xiii 14 
 
284. 
 
 285. 
 
 286. 
 
 288. 
 
 289. 
 290. 
 
 294. 
 
 24 
 
 26 
 
 3 
 17 
 18 
 19 
 22 
 27 
 
 4 
 
 Biblical Quotations and Cross-References 
 
 1 Chr xxix 18 
 
 Rom xii1; Hebx 
 22 
 
 1 ΠΥ ΤΕ 
 
 Dan vii 10; Heb 
 xii 22 
 
 Ps civ 4 
 
 Is vi 3; Apociv ὃ 
 
 Mt xxi 9 
 
 Jer xxili 24 
 
 Eph iii 14, 15 
 
 Joi3; 1 Cor viii6 
 
 Ts vi 5 
 
 Gen xxviii 
 XXxil 30 
 
 1 Cor x1 23-25 
 
 Apoc xvi7; Pslit 
 
 Ps cili 10 
 
 2 Thi 13 
 
 Joel ii 25 
 
 Ps xxxv 19 
 
 Joxvii3; Psxxxili 
 8; lxxxvi Lo 
 
 Eph i 6 
 
 Mt xviii 20 
 
 Apoc xv 3 
 
 Ac xx 28; 1 Pet 
 119 
 
 2 Cor iii 18 
 
 Ps xlvi 9 
 
 Ps lxviii 30 
 
 1 Tim ii 2 
 
 Mt xi 25 
 
 Ps Ixxix 13 
 
 Ps xxvi 6 
 
 17; 
 
 2a Lk xxiv 39 
 οὗ Jo vi 51, 50 
 20a Ps xli 13 
 220 2 Cor ix If 
 
 207 2 Cor ΧΙ ΙΑ 
 286 3 Child 29, 30 
 30 Ps ciii 10 
 2141 Timis 
 32. Ps li τ 
 55 Col 115 
 
 5 17Τίηι1 4 
 7~ 1 Cor xv 23 
 18 Rom vi 23 
 
 295.21 Col ili 15 
 28 Dk xi 2; Mt-vi 
 9-13 
 36 1 Timis 
 37 2 Cor iii 18 
 Bie} Jie sat 2 
 296. το, 18 Apoc vii 12 
 297. 4 Pslxviii 35;xlvii2 
 5 Ezii 12 
 10 Ps xlvii 5, 8 
 το Acig 
 298. 26-292 =104.4-62a 
 299. 7 Lk xxiv 49 
 3) Det 7 
 40 Mt xxv 6 
 301. 4 Mt xxv 6 
 15 Ez iii 12 
 34 2 Corix 15 
 303. 9 Ps xli 13 
 11 Pscvi 46; xli 13 
 23 Ephi3 
 29 Jo vi 53, 56 
 304. 1 Jovi 54; v 24 
 309,8 —310.7a—41. 25: 
 419.9 
 8 Ps lxvi 7; Rom 
 iii 25 
 g 1Petirg; Jovis1 
 12 Gal iv 4; Ac iii 
 26, vii 35; 1 Jo 
 iv 14 
 310.12 Mk xi τὸ 
 18 Pr. of Manas. 
 21 3 Καὶ viii 28, 29 
 23 Gen xxiv 12 
 28 Pslxiv 2; 1 Tim 
 rity 
 311. 4 Ps xxvii 9 
 9 Ps xxv 8 
 12 Ps xxvi 9 
 12 Ps xvi7 
 15 Mtvi13 
 24 Mt xviii 20, 19, 5 
 28 Ps xix 6 
 29 «I Cor xii 7 
 31 Heb x 26 
 
 312. 15-214=32. 16 
 
 312. 26 
 
 see 310. 28 
 O02 
 
 563 
 
 28 Ps cxviii 12 
 
 313. 4,5 Is lvii 15 
 Ιο 6Wisd i 14 
 12 Wisd ii 23; Gen 
 i 26, 27 
 15 2Chriio 
 21 Jude 24 
 25 Isvi3 
 27 Ps vill 3 
 314. 3 Lki 74, 75 
 6 Lki7o 
 12 Is lvii 15 
 17 Jeri6; Pslxxxiii 
 9; xxvii 9 
 18 Rom xv 13 
 815. 1 Psl3; Neh xiii22 
 12. ΓΕΘ 4 ΧΙ Ε 
 15 Galiv4;1Joivg 
 1g Mt xi 30 
 22 Titiii5; Ps xxxi6 
 22 Tit iii 5 
 25 Colito; Joxvii3 
 316. 11-29a=144. 20: 
 197. 30 
 316.11 Apoc xi 17; Ps 
 Ixxxiii 9 
 12 1 Tim iii 16 
 16 Hebix 7 
 17 2Coriii 6; Lk iv 
 
 14; Romxv13 
 
 1g 2Coriv1; 1 Tim 
 112 
 
 20 Jude 24; 3 Child 
 30; Hebv7 
 
 22 Heb xiii 15 
 
 23 I Corxii6; 2 Cor 
 iii 6 
 
 21 le bixe 72 Dini 
 i112; 2Coriv! 
 
 25 Lk iv 14; Rom 
 χν 15 
 
 27 Philiv 18; Rom 
 xv 16 
 
 28. heb ins sea) Cor 
 ΓῚ2 
 
 20 1 Cori 2; Wisd 
 ΧΙΧ 22 
 
 S/o ie BIR piney 
 
918. 4 
 
 59 
 30 
 
 Ps Ixviii 14 
 Ps lxiv 2; 1 Tim 
 
 117 
 
 Ps cii 4 
 
 Jude 24 
 
 3 K viii 28 
 
 2 Cor vii I 
 
 3 Child 30 
 
 Lk iv 14; Rom 
 xv 13 
 
 1 Timi 12; 2 Cor 
 iv I 
 
 Eph vi 19 
 
 Colig 
 
 1 Esd v 40 
 
 ΠῚ ΣῈ 
 
 TeRet στ; Dit 
 lii 3 
 
 Ps xxiii 7 
 
 Ἴ00᾽ ν 5: 2 Chr 
 XIX) LE 
 
 Zeph iii 15; Joi 
 49; Is lvii 15 
 
 Ps xxiv 16 
 
 Mt xxv 30;. Lk 
 xvii 10 
 
 2 Cor iii6; Lk iv 
 14; Rom xv 13 
 
 Ps exlii 7 
 
 Wisd ix 4 
 
 319. 6—320.16a = 47. 
 
 16 6 
 
 Am iv 13 
 
 Heb xiii 15 
 
 Ps xv II 
 
 Bsa) ν᾽ τὸ 
 
 I Dimi 12; 2 Cor 
 iv I 
 
 Lk iv 14; Rom 
 xv 13 
 
 Heby1; 1 Pet iis 
 
 2 Cor 1 6; Heb 
 ix 7 
 
 Heb iv 16 
 
 Rom xv 16; 1 Pet 
 11 5 
 
 Neh xiii 22; Heb 
 x 29; Pscxliiro 
 
 320. 
 
 321. 
 
 322, 
 
 323, 
 
 924. 
 
 Index 
 
 28 Eph v 2 
 I Geniv4 
 2 Gen xxii 13 
 4 ἘΠ ΧΙ ΠΕ 
 Io Ps cxviii 68 
 14 Lk xii 42 
 15 Hosix 7 
 18 Ps cxvili 12 
 14 2 Cor xiii 14 
 18-26 see 125. 9-17 
 a7 ΘΓ Ὁ» 20th 13 
 ὩΣ ΤΠ ΕΘΟΘΣ 
 2. ῬΞΊΧΙΝΙΣ; ὌΧΙ ἢ 
 6 Jov44 
 7 Wisd i 14 
 8 3Child15;Pslig 
 9 Rom xii 1 
 12 Heb x 26 
 13 Psev2 
 15 Ps xxv7 
 17° 1Cori2; Jobv8 
 18 Mt xi 25 
 19 3 Macii 2 
 21 3Child 31; Wisd 
 ix IO 
 23 Dan vii τὸ 
 24 21€or 1 3 
 25 Heb xii 22 
 20. Alive yeh 1591 Abia 
 1 ΙΕ 2; 3 
 28 Wisd vii 26 
 30 Joxiv8 
 δ ἨΈΡΙ iy 123: Jo 
 ν 20 
 © )Psiliv2os 1 Cort 
 30, 24; Joxiv6 
 2 Jo19 
 4 Joxivi7 
 5 Rom viii 15 
 6. Ephi 14 
 7 Rom viii 23 
 13 Ps cxviii 91 
 11. ἼΠΕΙΒΕ 11 22 ΘΟ] 
 i τό 
 17 Dan vii 10 
 18 Is vi 2, 3 
 I Mt xxig 
 Ιο Ps exliv 5 
 
 325. 
 
 326. 
 
 Ps cxliv 14; 2 Pet 
 i17 
 
 3 Child 4, 7; Jo 
 iii 16 
 
 Gen ii 7; Job 
 xxxviii 14 
 
 Gen iii 23 
 
 Gen iii 19 
 
 3 Child 10 
 
 Ps cxxxvii 8 
 
 Lk i 78; Hebir 
 
 2 Chr xxxvi 15 
 
 Esth ix 27 
 
 Gen v 22; Lk i 
 yo; Apoc x 7 
 
 Ac iii 18 
 
 Is viii 20 
 
 Galiv 4; Ephito 
 
 Heb i 2, 3 
 
 Phil ii 6 
 
 Bar iii 37 
 
 Phil ii 7 
 
 Phil iii 21 
 
 Rom viii 29 
 
 Rom vy 12 
 
 Joi 18 
 
 Gal iv 4 
 
 Rom viii 3 
 
 © Corxviz2 
 
 Colito; Joxvii3 
 
 Tit ii 14 
 
 I Pet ii 9 
 
 Eph v 26 
 
 Rom xv 16 
 
 Tit ii 14; Mt xvi 
 26 
 
 Rom vii 6 
 
 Rom vii 14 
 
 Eph iv 10 
 
 Ac ii 24 
 
 I Cor xv 4 
 
 Ac ii 24 
 
 Ac iii 15 
 
 1 Cor xv 20 
 
 Coli 18 
 
 Hebi 3 
 
 Mt xxiv 50; Rom 
 ii 6 
 
328. 
 
 330. 
 
 333. 
 
 24 
 25 
 
 Biblical Quotations and Cross-References 
 
 4 Mac x1 
 1 Cor xi 23; Eph 
 v2 
 
 26 Jovi51; 1 Corxi 
 23; Eph v2 
 27 Lk xxii 19 
 30 Mt xxvi 26 
 1-3. Mk xiv 22 
 5 Mkxxvi26;1Cor 
 xi 24, 25 
 8 Mt xxvi 29 
 10 Mt xxvi 27 
 13 Mk xiv 24 
 15 Mt xxvi 28; Lk 
 xxii 20; Mk xiv 
 a4 
 18 1 Cor xi 25, 26 
 αι Rom xiil 
 τὸν Wan ix 18 Tit 
 iii 5, 6 
 28 Ac xix 6 
 Io Jovi 51 
 τῶν Cor 17 
 15 2 Cor xiii 14 
 τό Eph iv 4; 2 Cor 
 xiil 14 
 1. 18. ΟΣ ΧΙ 34 
 21 Heb iv 16 
 22 1κ 170 
 28 Heb xii 23 
 12 Rom xii 1 
 19 Heb xii 23 
 4 Psiv7 
 8 2 Timii 15 
 9 Ps lxxi 8 
 11 Acxx 28; 1 Peti 
 ug 
 14 Mt xxviii 20 
 25 Rom xiil 
 26 Jo iii 12 
 27 2 Cor iv 18 
 28 1 Cor ix 25 
 29, 31 Heb xi 38 
 6 τὸ θην 1 αἰ; 6 Σὲ 
 XXXV1 7 
 ΘΙ ΧΧΙ 2 
 8. ψ 89 ν 3 
 10 Ps cxxxix 8 
 
 334. 
 
 335. 
 
 336. 
 
 Tie (BZ xxx 25 
 13. Ps lxxxviii 14 
 15 Ps xlvi 4; Ixvii 
 31 
 1g Is xl 1; Jer xviii 
 20 
 22 ee Tew him ἀπ π|; ler, 
 XXXVi 7 
 27) bith 
 I Ps cxviii 68 
 6 Neh xiii 22 
 ἡ ἘΞ ΧΙ 13 +) ΕΖ 
 Xxviii 16; Prov 
 vili21; Dtvi1t 
 13 1 Thvigq 
 15 Pscv 47 
 18 Lk vi 18 
 1g Judith ix 11 
 ἡ τα ΣΟΙ 15 
 14 Psl3 
 27 Ps xxv 6 
 29 Ps cv 4, 5; exviii 
 68 
 2 Bsilxivy 12 
 85 ΒΒ τ 
 11 Lk iv 14; Rom 
 xv 13 
 14) τὸν 5 
 16 Is xxvi 12 
 20 Rom xv 6; Ac 
 
 iv 32 
 
 337. 28-32 =97. 2-5 
 
 338. 
 
 339. 
 
 28 
 
 31 
 
 8 
 II 
 14 
 18 
 19 
 22 
 24 
 26 
 27 
 28 
 
 7 
 13 
 20 
 
 Phil ivg; 2 Jo3; 
 1 11 15 
 
 2 Tim iv 22 
 
 Ps Ixvii 21 
 
 Tobit xii 6 
 
 2 Cor vii 1 
 
 2 Cori 12 
 
 2 Cor xili 14 
 
 1 Cor xi 34 
 
 Eph iii 17 
 
 1 Cor vi 19 
 
 Apoc xvi 7 
 
 1 Cor xi 27, 30 
 
 2 Cor v Io 
 
 1 Cor iig 
 
 Heb iv 16 
 
 565 
 
 21, ἘΡΟΕΣΤ; ΓΙ χὶ 2 
 340503) 2. ΘΟΝῚ.5.0»ὃϑΨΆϑ» dim 
 i17 
 17 Wisdi 14 
 18 2 Tim iv 18 
 290 ‘Coli τὸ 
 
 24 Mtxxvi28; Rom 
 viii 28 
 25 2 Cor xiii 14 
 841. 7 Dan ix 18; 3R 
 viii 39 
 8 Ps lxxix 3 
 10 6Dt ix 26 
 1 I Cor viii 6 
 18 Phil ii 11 
 25 1 Timit4 
 29 Ps xxvii 9 
 342. 6 Ps Ixx 8 
 342.16—343.5¢@=141.9 
 16 Apoc xi 17 
 21 Prov iii 6 
 24 1 Cor x 16 
 27 Rom xii 9 
 28 Ecclus i 16 
 343.12 Judg xviii 6 
 14 Micivs 
 16 Ps xxvii 9 
 ἍΤ τὸς χχν 8 
 24 Ps xxvig 
 25 Psxvi7 
 30 Ps Ixiv 6 
 344. 6 2 Thessis5 
 22 Rom xiii 10 
 24 Ac vi 3 
 345. 2 Lk xviii 13 
 8 Ps lxvii 36 
 346. 4 Pss cxl, cxli 
 19, ΒΞ ΌΣΙΝΖ 
 22 5 ΙΧ ἢ 
 23 I Timii 4 
 347. 1 Jer χῖν 9 
 8 Ps exvill 135 
 τι 1 Joiv 18 
 12 1Corvit5;1 Tim 
 ii 6 
 21 Ps xlvii 2 
 22 Pscii 4 
 26 Mt xii 36 
 
348. 1 
 
 6 
 8 
 II 
 
 14 
 
 Ps lxiv 2; 1 Tim | 
 
 Δ 
 Eph ii 4 
 Ps xxiii 7 
 Ex x14; Lkii 13 
 © abhi 5 
 
 214 Mt xxiv 29 
 
 23 
 
 31 
 
 849, 2 
 3 
 
 5 
 
 τό 
 18 
 
 19 
 24 
 25 
 350.17 
 351. 8 
 9 
 
 Ps xxiii 7 
 
 Col ii 3 
 
 1 Timi 12 
 
 Idebiy 1 54x 7 
 
 1 Tim i17; Job 
 meg 
 
 Jo vi 56 
 
 2 Cor vi 16; Col 
 iii 16 
 
 1 Cor vi 19 
 
 Heb iv 16 
 
 pret τὸ 151 ΧῚ Ὁ 
 
 Ps cxii 5, 6 
 
 I Cor viii 6 
 
 Phil ii 11 
 
 351. 15-25 =64. 3846 
 
 18 
 
 30 
 099. 2 
 
 30 
 41 
 395. 9 
 14 
 as 
 29 
 
 356. 2 
 
 Ps xvi 8 
 1 Tim i 14 
 Ps xxvii 9 
 Judg xviii 6 
 Mic iv 5 
 2 Tim iv 7 
 Ps Ixxiii 13 
 Lk i 49 
 Jo xv 26 
 Ps Ixxviii 9 
 Mt vi 13 
 Is lxiv 9, 8; Ps 
 CXXXV 24 
 Ps cxliii 7 
 Mt vi 13 
 Lk xviii 13 
 Is Ixi τὸ 
 Ex xy 6, 7 
 Ps cxviii 73 
 Ps cxxxii 2 
 Ps xvii 33 
 Ps xliv 4, 5 
 Ps cxxxi 9 
 Ps xxv 6-12 
 Lk xviii 13 
 
 Index 
 
 19 Gal iii 13 
 30 Lk xxii 19 
 aah Ach wil 5.2: 55: 
 Is liii 7, 8 
 857.15 Joi 29; vi 51 
 
 19 Jo xix 34, 35 
 33. Ps xliv 10 
 360. 2 Mtiig 
 7 APS χοϊΐ τ, Ὁ 
 14 Hab iii 3 
 20 Ps xvi 8 
 21 Ezra viii 31 
 361.13 I Jov 20 
 33 Lkii 14 
 34 ΒΕ ἢ πῇ 
 802. 4 Ps cxviii 126 
 11 e2) ΝΠ 5; 2 Dim 
 ii 21 
 15 Lk xxiii 42 
 21 es ley 
 364. 6 Ps cxiii 1-3, 5 
 31, Bsiexl5 
 365.16 Ps cxiv I-3, 5 
 
 365.33—366.9 =33.11: 
 
 116. 26: 421. 14 
 366.17 Ps cxl 5 
 29 Ps cxvii 1-4 
 368.17 Heb x 19 
 30 ©6Ps cxvii 26, 27 
 909. 2 ἘΦ ΌΧΙ 3 
 1o 1 Tim vi τό 
 224 Gal iii 27 
 370. 36 Ps cxviii 68 
 25 Ps cxvii 26 
 30 3Child 32; Wisd 
 ix Io 
 21 Ps xeviii 1 
 811. 5 ΡΞ χυ 26, 1 
 
 ΤΟΙ, Ps xxviii 1, 3 
 371. 24- 5372. 25=36. 
 
 15: 38.5 
 24 2 Coriv 6 
 26 Ephi18 
 30) oh ῬΕΕΣ τῷ 
 
 372.17 Ac iv 33 
 373. 6a Mk xii 30 
 12@ 2K vii 27; 2 Chr 
 xx 6; Ps Ixiv 6 
 
 376. 
 377. 
 378. 
 
 379. 
 380. 
 
 381. 
 
 382. 
 392. 
 393. 
 
 994, 
 
 395. 
 
 396. 
 
 397. 
 
 398. 
 
 399. 
 412. 
 
 413. 
 
 414. 
 415. 
 416. 
 
 417. 
 418. 
 
 12. ἀΒε νη 
 
 14 Psexls5 
 14@ Lk xxi 34 
 26 Lk xviii 13 
 3U Ps cxxxiii 2 
 37) Ps leaoy an 
 TAs Waka 
 
 18 Lki 75 
 
 3 see 37. 4-6 
 
 28 Ps xylil ore 
 23 see 370. 30 
 7 Lk xviii 13 
 1g Tit ii 11 
 17 Mt xvi 16 
 18 1 Timii5 
 27 Lk xxiii 42 
 26. Isyyil7; 
 41) αὐ Dima Τὴ 
 12. Lk xxiii 42 
 19 Ps xxvii 9 
 23 VUksitive2 
 30 ©6Ps lvi 6 
 29 Gen xii 3 
 320 Ps xxvii 9 
 
 1 Ps xxv 8 
 2 Ps xxvig 
 
 3 Psxvi7 
 50, 7145. 1 
 18 Ps exxviii 8; Job 
 XXIX 13 
 8 Lk ii 29 
 
 86 Ps cxxxii 9 
 141 Tim vi 16 
 
 36 Ps civ 2 
 4 Bar iii 37 
 7 Heb vi 20 
 
 13a Ps xciii 6; civ 1 
 16a Eph vi 14 
 450 Eph vi 17 
 
 46 Lkx το 
 6, 386 Is lxi Io 
 3 Ps xxvi 6 
 27 Ps xliii 4 
 31 Geni 2 
 
 I Romivy 25 
 to Rom viii 26 
 14 Ephi 18 
 
 419. 9-264=309. 8a 
 
Biblical Quotations and Cross-References 
 
 27-30 = 360. 7 
 33-39 = 359. 34 
 420.21 Zech ix 9 
 421. 9 Mk xitIo 
 421. 14-19=365. 33 
 35—422.355=310. 
 16—312. 9 
 422. 8a Ps xciii 1 
 423. 5-134=368. 6 
 26 — 424. 184 = 
 313. 4a 
 424. 21-276 =373. 50 
 22 DePswier 
 425.10 Ps lit 
 25 Ps lxvi 
 31 Ps lxv 4, 5, 1 
 426. 3 Ps Ixxxv 1 
 428.13 τ Timils 
 429.10 Pslit 
 52. ῬΠῚ] ἵν 7 
 34 7οἷν 23 
 430. 18 --- 4531. 
 918. 4 
 23a Is νἱ 2 
 2426 Dan vii Io 
 431.16 Ps xix 5 
 
 126 = 
 
 431. 21— 432. 26a= 
 377.9: 379.224 
 
 Ish ixim τὸ; Bs 
 Ixvili 33 
 
 Hab iii 3 
 
 Ps xxiv 7-10 
 
 Ps cxviii 26 
 
 Ps xxvi 6 
 
 Rom xvi 16 
 
 Col iii 14 
 
 7) ADIN 19 
 
 1 Tim vi 16 
 
 Is vi 3 
 
 Mt xxi 9 
 
 Mt xxvi 26 
 
 Mt xxvi 26-28; 
 Lk xxii 19, 20 
 
 1 Cor xi 24, 25 
 
 2 Tim ii 15 
 
 Heb vi 9 
 
 Tit it 13 
 
 Dt xxxii 4 
 
 1 Τί νΥἱ 15; 5 
 Ιχχχῖν 8:1 Tim 
 i117 
 
 13 Ephi3 
 
 440, 
 445. 
 444, 
 
 446. 
 
 567 
 
 32 Ps xxxvi 9 
 447.13 1 Cor viii 6 
 14 Phil ii 11 
 448. 7-18) =392. 32 
 86 2 Chr vi 30 
 449. 19a Col iii 16 
 246 Mt xvi 16 
 26 Joi 29 
 450. 1 Ps xxxiv 8 
 4 Ps cxlviii 1, 2 
 176 Jo vi 54, 51 
 .24 Jovi56 
 220) 2. Cormiin1s 
 453. 1 Ps xxxiv 8 
 14 Mt xxvi 26, 27 
 24 Joi 29 
 26 Rom ix 5 
 453. 32-36 =396.3,2,19 
 454.276 Ephi 4 
 38) Ὁ xiv 2 
 455. 22-32 =397. 29 
 34: PS exill 2 
 456.23 Jasity7 
 457.8,9,15-17 = 399.32 
 12), 110 νὰ 50;.2 Ih 
 iii 16 
 
GLOSSARY OF TECHNICAL (TE ies 
 
 Rite or liturgy is referred to with a capital; thus ‘ Byz.’=Byzantine rite: 
 language is referred to without a capital; thus ‘slav.’= old slavonic. Where 
 a rite or liturgy includes but one language, reference is made only to the rite or 
 liturgy and the language is to be understood; thus ‘Syr. Jac.,’ ‘ Nest.,’ ‘Abyss.’ 
 mean severally the Syrian Jacobite, the Nestorian and the Abyssinian liturgies, each 
 in its own language, syriac or ethiopic. Where several languages are included in 
 a rite or liturgy, they are given in succession after the name of the rite or liturgy, 
 which is not repeated (and it has not seemed necessary to label greek words): thus 
 ‘ Byz... arab... slav... ’=the greek, arabic and slavonic of the Byzantine rite. 
 S. James and S. Mark have been so assimilated to Byz. use that they are generally 
 included with Byz., and the Syr. Jac. and the Copt. liturgies are then treated as the 
 norms of the Syrian and Egyptian rites respectively, and syriac and coptic are 
 assumed to be their leading languages. Except where it is otherwise noted, 
 Chaldaean usage and terminology may be assumed to be identical with Nestorian, 
 but this has not always been verified and by way of precaution ‘ Nest.’ has been 
 used rather than ‘Persian.’ Only illustrative references are given. Cp. Clugnet 
 Dictionnaire grec-francais des noms liturgiques en usage dans Véglise grecque 
 Paris 1895: Maciean Last Syrian daily offices Lond. 1894, pp. 291-301. 
 
 A. Eneéuisu &c. 
 
 Abba (from syr.=‘father’: Egypt., 
 greek in copt. lit.; copt., sounded avéa ; 
 eth.): title of monastic saints (cp. 485.31) 
 and of prelates. 
 
 Absolution or Penitence, Prayer 
 of (Egypt.): (1) ¢o the Son, before the 
 lections, 148, 205, cp. 115: also1g4.9: 
 (2) to the Father, before communion, 
 183, 235. 
 
 Agape (ἀγάπη Jude 12): a common 
 meal (€pavos) originally preceding the 
 eucharist and with it in effect, if not in 
 intention, reproducing the Last Supper 
 (κυριακὸν δεῖπνον 1 Cor. xi. 20). The 
 two were generally separated by the 
 middle of the second cent., but the old 
 form survived in Egypt in the fifth cent., 
 509. 49: and perhaps still the offertory, 
 
 the lavatory and the kiss of peace in 
 the liturgy are survivals of the agape. 
 Detached from the liturgy the agape 
 gradually died out: cp. 520. 49: 537. 24. 
 
 Akmam (Abyss., 197. 42). See Vest- 
 ments 2. 
 
 Alelou Jaschou (‘alleluia of dinner- 
 time,’ Arm., 426. 1): the Alleluia (q. v.) 
 and its verse. 
 
 Alleluia Gaya? OT Ps. civ. 35, ἀλλη- 
 Aovia Apoc. xix. I, 3, 4, 6). In all 
 liturgies, except apparently Abyssin., 
 two or more alleluias are sung before 
 the Gospel; accompanied by a verse or’ 
 verses, generally variable, called in Jas. 
 (BC) στιχολογία, Mk. ὁ πρόλογος τοῦ 
 ad, 118, Copt. psalmos 156, stichologia, 
 arab, almazmur, eth. mazmar (without 
 
Glossary of Technical Terms 
 
 al.) 220. 27: Nest. stmara 258: Arm. 
 alelou jaschou 426. Gk. τὸ ἀλλ, includes 
 the verse. 
 
 Altar. I. The Sanctuary q.v. II. 
 The structure on which the holy mys- 
 teries are celebrated: called (1) A/ar 
 (Heb. xiii. 10), gen. θυσιαστήριον (q.v.), 
 very rarely βωμός 506. 23: Byz. in 
 prayers θυσιαστήριον, arab. madhbah (so 
 Syr. Un. and Maron.): Syr. Jac., Nest. 
 madhb®ha: Copt. manershoousht, thy- 
 stastérion, arab. madhbah, eth. meshwa'e. 
 (2) Zable (1 Cor. x. 21: see Table): 
 Byz. in rubrics ἡ ἁγία τράπεζα, arab. 
 alma’idah almukaddasah, slav. swyat- 
 haya trapeza, arm. surb seghan: Syr. 
 Jac. pothiro d°hatye 75. 21: Egypt. 
 τράπεζα 318. 26, copt. ¢rapeza, arab. 
 DTIC AN 2A 28: 145. 15, 2). (2) 
 Throne (Is. vi. 1): Byz. θρόνος occa- 
 sionally, slav. frestol generally: Syr. 
 Jac. and Nest. ¢riniis 69. 19: 287. 16. 
 (4) Zabernacle (Heb. ix. 3): Arm. 
 khoran 416. 26. For early material and 
 structure, see 476. 7: 484. 32: 506. 
 23: 524.4: 530. 33. The altar is now 
 generally of masonry, square, standing 
 free, and surmounted by a ciborium or 
 baldakyn (530. 34), the columns of 
 which generally rest upon or are close 
 to the corners of the table; but the 
 Nest. ciborium is much larger than the 
 altar. The Arm. altar is exceptional, 
 being oblong like the western, and re- 
 cessed into the screen across the apse : 
 and both Arm. and Syr. Jac. have 
 gradines at the back. The Maron. altar 
 is simply assimilated to Latin form. 
 See Gospel, Lights, Veil II. III. The 
 altar in heaven (23.17: 36.8: 129. 21: 
 171. 1 &c.), the ideal centre of the 
 church’s prayers and offerings, Apoc. 
 viii. 3-5 : Iren. Haer. iv. 18 ὃ 6. 
 
 Ambo (Byz. ἄμβων, arab. andan, 
 slav. amwon, Melk. arab. ambzinin, 
 Copt. arab. azba/). The Pulpit. In 4p. 
 Const. ὑψηλόν τι (3. 11: 29. 25: 461. 
 19); formerly in the middle of the 
 
 569 
 
 church (cp. Ὀπισθάμβωνος), now at 
 the N. side of the nave. Used (1) for 
 the reading of the lections 537. 34, and 
 the recitation of the verses of responsory 
 psalms 518. 25 (see Antiphon): hence 
 called τὸ βῆμα τῶν ἀναγνωστῶν 531.50: 
 (2) for the deacon’s recitations, e. g. 
 dismissals 3. 11, and perhaps the dip- 
 tychs (Labbé-Cossart Conctliav.1154C): 
 (3) occasionally for preaching, 531. 45. 
 For all purposes but the singing of the 
 Gospel, in the Orthodox church the 
 terrace before the altar-screen has now 
 taken the place of the ambo: cp. 162. 
 22: 25. 7. 861 ἡ: 
 
 Anaphora (ορ.᾿Αναφορά): the ‘ offer- 
 ing up’ of the eucharistic sacrifice. 
 Hence (1) properly the thanksgiving 
 and consecration and the accompanying 
 intercession (492. 10): extended to in- 
 clude the whole of the rite from the 
 sursum corda to the dismissal, and then 
 to include the other prayers of the m. 
 of the faithful which vary with the ana- 
 phora proper. (Byz. ἀναφορά, προσκο- 
 μιδή : Syr. Jac. annaphira, kurobho, Syr. 
 Un. annaphira, arab. nafiirah, Maron. 
 annaphtira,arab.nafur: Nest. kuddasha : 
 Copt. anafora, agtiasmos, arab. kuddas, 
 eth. heddasé, ‘enforad zameshtir ‘anaph. 
 of the mystery,’ acuéta ku°rban‘ thanks- 
 giving of the offering.”) (2) The Oblate: 
 see Bread I. (3) The great veil covering 
 the oblation: see Veil III. (4) Arm. 
 weraberouthiun, the Great Entrance: see 
 Entrance 2. 
 
 Antiminsion (ἀντιμίνσιον prob. a 
 hybrid from ἀντί, mensa: arab. andi- 
 misi: slav. antimins: Byz., Syr. Un.). 
 A consecrated corporal, originally no 
 doubt of linen, now of silk. Byz., for- 
 merly used when the altar was uncon- 
 secrated, in place of the EiAnrév (q.v.) 
 or unconsecrated corporal ; now used al 
 ways, along with the εἰλητόν. In Syr. Jac., 
 Un.and Maron.,Copt., Abyss., Nest.(?) the 
 tabella or altar-board (Syr. Jac. ¢ablitho, 
 Syr. Un. and Maron. arab. fab/ith; Copt 
 
57° 
 
 lax, nakis, arab. lauh, eth. tabot : Nest. 
 ?°wilatta), a small oblong consecrated 
 board of wood or stone placed upon, or 
 in Copt. inserted in, the slab of the altar, 
 whether consecrated or not, answers to 
 theantiminsion. (Arm. #zarmmnakal | ‘cor- 
 poral’), gorphourah [ =corporale| or 
 schouschphah [ =syr. shtishepho ‘veil’| is 
 the western corporal adopted: the board 
 [qwem] is used only as a portable altar.) 
 
 Antiphon or Anthem (Byz. ἀντί- 
 gwvov, arab. antifund, slav. antzfon, 
 arm. phokh: Melk. arab. antifiunyah: 
 Syr. Jac. ma‘nitho: Nest. ‘unitha). 
 
 I. A psalm or hymn recited by alter- 
 nate voices. Of three kinds: (1) the 
 Responsory, in which the reader recites 
 the verses (στίχος, arab. stzkhun, Melk. 
 stikhis, slav. stich: Syr. Jac. pethgomo 
 ‘W’ 77. 11: Nest. dezth ‘house,’ 298. 
 24: arm. phokh ‘alternation’ 416. 30) 
 of the psalm and the people respond 
 (ὑποψάλλειν) with a constant refrain 
 (ἀκροστίχιον 29. 30, τροπάριον, arab. 77,71- 
 baryin, slay. tropar, arm. ktzord ‘junc- 
 ture’: Syr. Jac. ‘eydno ‘response’: Nest. 
 “ἡ ιᾶγα ‘response’): before beginning the 
 psalm the reader also recites the refrain 
 and the people repeat it afterhim. See 
 e.g. 297, in form. (2) The Aztephon 
 proper, a responsory in which the parts 
 are taken by two choirs, not by a reader 
 solo and the people, the refrain not being 
 recited at the beginning: see e.g. 256, 
 365. (3) That in which the verses are 
 sung alternately by two choirs, without 
 arefrain. See e.g. 249.16: 300, the x 
 marking the change of choir. The re- 
 sponsory is the oldest form of congrega- 
 tional psalmody: see 29. 29: 475. 15: 
 477 π. 4: 506.52: 518.25. The reform 
 in the latter part of the fourth cent. (S. 
 Bas. 27. 207°§ 3: Socr. 4. £. vi. 8: 
 Soz. H. £. vii. 23, vill. 8) was apparently 
 the substitution of (2) for (1). Later, 
 antiphons and responsories have been 
 largely mutilated (a) by the reduction 
 of the psalm to a single verse with or 
 
 Glossary of Technical Terms 
 
 without gloria, 369. 20 @ (where verse 
 and refrain are identical), 371. 19 @: cp. 
 western introits and Ps. xliv in the 
 English litany: (b) by the reduction of 
 the whole to a single verse and an un- 
 repeated refrain, 371. 5: (c) by the 
 omission of all the refrains except the 
 first (A¢zord), the verses of the psalm 
 being sung alternately (phokh), 416. 27: 
 cp. the ordinary western psalmody. In 
 some Nestorian cases of antiphonal 
 structure, e.g. 255. 17, the refrain is the 
 essential element and the verses are 
 ‘farcing’ (giyira). 
 
 11. (Nest.) Anthem of the Sanctuary 
 (d°kancz) 253,0f the Gospel (d°?wangali- 
 yiin) 261, of the Mystertes (d°razt) 269, 
 and of the Bema (d°bim) 298, sung 
 respectively after the psalms, after the 
 gospel, at the offertory, and at the 
 communion. 
 
 Applause. See Sermon. 
 
 Apostle (Byz. ἀπόστολος, arab. rasa’al 
 [so Syr. Un.], slav. afosto/, arm. arra- 
 chealch ; Melk. and Maron. arab. vasa- 
 lah; Syr. Jac. and Nest. sh°/zho : Copt. 
 Paulos, apostolos, arab. Bilus, eth. 
 Pawelos): the lection from the Epistles 
 
 _of S. Paul. See Lections. 
 Araray (eth.). See Music. 
 Ark (Abyss.). See Tabot. 
 
 Asbadikon (Egypt.: greek S. Greg. 
 S. Bas. copt. 
 spoudikon, tsbodikon, isbadikon: arab. 
 wbadyakun 184.17: eth. translit. from 
 arab, and resolved into ‘asba diyakon = 
 merces diacont 237.21). The δεσποτικόν 
 50. σῶμα (cp. 486 55: 540. 37 54.: 541. 
 3, 10), the central square of the con- 
 secrated host, detached at the fraction 
 and put into the chalice at the com- 
 mixture. See Manual Acts 4. 
 Aspasmos (Copt.,=domacpos, arab. 
 asbasmus) 1. See Peace. 2. A variable 
 hymn sung at the kiss of peace, cili. 
 Assistant presbyter (eth., £aszs za- 
 yetrad@e, or ‘ subpresbyter ’ zefek k.) or 
 Associate priest (Copt., arab. a/ca- 
 
 δεσποτικόν, σπουδικόν : 
 
Glossary of Technical Terms 
 
 hin alsharic): a presbyter associated 
 with the celebrant (‘the priest that con- 
 secrated’ 238. 21: 239. 30) to whom cer- 
 tain functions are assigned in the rubrics. 
 
 Athor (Copt., 168.9): the third month, 
 Oct. 28-Nov. 26. 
 
 Atrium (αὐλή 475. 34: τὰ προπύλαια 
 530. 28; προτεμενίσματα 506. 11 : cp. 
 469. 6): the quadrangular cloister in 
 front of the basilica from which the 
 doors opened into the narthex. The 
 later προαύλιον, or open porch at the 
 west end, is a survival of the atrium, the 
 other three sides of the cloister having 
 disappeared. Cp. Cantharus. 
 
 Baracah (arab., ciii). See Eulogia. 
 
 Basilian monks. Religious fol- 
 lowing the rule of S. Basil. Among 
 the Greek populations of S. Italy and 
 Sicily (consisting of refugees from the 
 Arab invasion of Syria and afterwards 
 from the iconoclastic persecution, who, 
 alter the Norman conquest, when S. Italy 
 ceased to belong to the Byzantine Empire 
 and the patriarchate Constantinople, be- 
 came Uniat) there were many communi- 
 ties of Basilian monks. They are now 
 represented by the Monastery of Grotta 
 Ferrata in the Alban Hills, founded in 
 1004 by 5. Nilus of Rossano; but the 
 Greek rite is still observed also by the 
 Greek populations in Calabria and Apu- 
 lia. See Uniat. On the Basilian ritual 
 books, see 1xxxv, xc. 
 
 Bazpan (Arm., 414. 21). The Cuffs. 
 See Vestments 2. 
 
 Bema (βῆμα). I. See Sanctuary. 
 II. (Nest., 67m) a terrace running across 
 the church in front of the sanctuary, 
 with a low wall on the nave side, from 
 which the lections are read and the com- 
 munion administered. The distinction 
 between the senses I and 11 is not clear 
 in the Nest. rubrics. III. See Ambo. 
 
 Benediction (Abyss ). See Blessing. 
 
 Bless, o my Lord. See Εὐλόγησον 
 δέσποτα. 
 
 57. 
 
 Blessing. JI. The solemn blessing 
 between the consecration and the com- 
 munion. 11. Of the several disqualified 
 orders at their departure fromthe church: 
 Creal jie Sh 47. Vo 1Π Ofthe 
 faithful at several points of the m. of 
 the faithful. See Imposition, Inclina- 
 tion. IV. The making of the sign of 
 the cross on persons and things. See 
 Evdoyetv. Hence eth. birdacé ‘benedic- 
 tion’ 203. 3 &c.; and ‘prayer of bene- 
 diction’ 229. 8, the intercession during 
 which the persons prayed for are signed. 
 
 Bread : the eucharistic loaf. 
 
 I. Byz.:a round leavened cake, 5 x 2in., 
 stamped with a square (2 in.), itself 
 divided by a cross into 4 squares in 
 which are severally inscribed IC, XC, NI, 
 KA (Ἰησοῦς Χριστὸς νικᾷ) 357.18: 3203. 
 30. The whole loaf was formerly called 
 εὐλογία (q.v.) 540. 30 as given by the 
 people: ἀναφορά 541. 23 &c., προσκομιδή 
 541. 22 as an oblation (od/atio 541. 21): 
 now προσφορά 356. 27, arab. kurbanah, 
 slav. prosfora, as oblate; or σφραγίς 357. 
 27, arab. khatm, slav. petshat, as im- 
 pressed with a stamp. ‘The square, the 
 proper σφραγίς 356. 28, ceremonially 
 detached and placed on the paten, is 
 called ὁ ἀμνός cp. 357. 15, Slav. agnetz ; 
 ὁ ἅγιος ἄρτος 357.31, arab. alhubz almu- 
 kaddas, slay. swyatiy chleb (also 6 ἄρτος 
 309. 6: 548.13; its ‘crumb’ σάρξ 548. 
 3: cp. medulla 544. 27). 
 
 11. Syr. Jac. and Syr. Un.: a round 
 cake, leavened with the holy leaven 
 (see Malca), 3 x# in., stamped like a 
 wheel with four diameters (the alternate 
 radii being cut off halfway from the 
 circumference by a concentric circle). 
 Called, Jac. ¢abh‘o ‘seal’ 71. 8, p*risto 
 ‘a flat cake’ 493. 24, and bzchro < first- 
 begotten’; Un. arab. durshanah (=syr. 
 pirshono ‘separation’ =I, ἀφαίρεμα, 
 ‘the heave offering,’ in Lev. &c.). 
 
 III. Maronite: the Latin unleavened 
 wafer; called burshanah, kurbam in 
 arab., £urbono " offering ’ in syr. 
 
572 
 
 IV. Coptic: a round leavened cake, 
 31 x 2 in., stamped, round the edge with 
 the legend arioc Ὁ G€0c afioc Icyypoc 
 aploc ABaANATOC, and within with a cross 
 consisting of twelve little squares, each 
 of which and the remaining spandrels 
 are marked with a little cross placed 
 diagonally. Called in arab. alhamal 
 ‘the lamb’ 145. 7 &c. The four middle 
 squares form the asbadikon (q. v.). 
 
 V. Abyssinian: a flat round leavened 
 cake, 4x } in., stamped with a cross of 
 9 squares, with 4 squares added in the 
 angles of the cross. Called chebset 
 ‘bread’ 199. 1 &c. and ku°rban ‘ offering’ 
 (‘host’ 199. 4 &c.). The central square 
 is the asbadikon. 
 
 VI. Nestorian: a round leavened (247. 
 11: 248. 1) cake, 2 x 3 in., stamped with 
 a cross-crosslet and four small crosses. 
 Called dzchra ‘first-begotten’ 290. 2, 
 kcatha ‘broken portion’ 248. 10, 
 P’rista ‘cake’ 291. 2, and the priest’s 
 loaf purshana malcaya ‘royal heave offer- 
 ing’ (‘portion of the malca’ 247. 19). 
 
 VII. Armenian: a round unleavened 
 wafer, 3 x} in., stamped with an orna- 
 mental border, the crucifix and the 
 sacred name, and sometimes with two 
 diameters at right angles on the back. 
 Called xeschkhar ‘wafer’ 418. 40, and 
 surb hhaths ‘holy bread.’ 
 
 Buchra (Syr. Jac. and Nest., ‘ first- 
 begotten, Heb. i. 6): the host. See 
 Bread II, VI. 
 
 Bure’tho (Syr. Jac., ‘ blessing’): the 
 blessed bread. See Eulogia. 
 
 Cancelli (cancelli 467. 39: 470. 13: 
 κάγκελλοι, κιγκλίδες 506. 16: κιγκλίς 
 523.43: cp. ξαγιεῖ, v. Sanctuary): the 
 lattice separating the sanctuary from 
 the nave, the sanctuary screen. The 
 screen has developed from a lattice, 
 through a form consisting of high 
 columns joined by a beam and a low 
 wall, to a solid structure, stationary or 
 in the form of folding doors. The Syr. 
 
 Glossary of Technical Terms 
 
 Jac. churches of Upper Syria have 
 examples of all types. Byz. and Copt. 
 have a high solid wooden screen, sur- 
 mounted by or covered with ikons and 
 furnished with doors; and the Copt. 
 form is sometimes a folding door. The 
 Nest. is a stone wall pierced by an arch, 
 sometimes with doors. Arm.and Maron. 
 have abolished the screen. On Abyssin. 
 see Sanctuary. Cp. Veil I. 
 
 Cantharus (κρῆναι 469. 7: 475. 30: 
 χέρνιβον 506. 11: φιάλη) : the fountain 
 in the atrium at which the people washed 
 their hands before entering the church: 
 cp. 469. 4: 484. 38. 
 
 Caruzutha (Nest.): a deacon’s ‘ pro- 
 clamation, esp. the Prayers after the 
 Gospel. See Κηρύσσειν. 
 
 Catechumen (fully κατηχούμενος τὸ 
 εὐαγγέλιον 5. 20: cp. Gal. vi. 6: οἱ ἐν 
 κατηχήσει 26. 14: arab. mau‘iz: copt. 
 katéchoumenos: eth. news crestiyan 
 ‘young christian’: syr. shdmi‘o ‘hearer’: 
 arm. evekhah: slav. oglashenniy). One 
 under instruction (κατήχησις, cp. Lk, i. 
 4) with a view to baptism. The name 
 is sometimes used to cover all such: 
 but in the liturgies it is applied to those 
 undergoing the remoter instruction, the 
 Hearers (267. 28: 490. 29) as dis- 
 tinguished from the Competents q. v. 
 The catechumens stood in the narthex. 
 
 Catholicon (Egypt., copt. Aatholikon, 
 arab. kathilyacin) : the second lection, 
 from the Catholic Epistles. See Lee- 
 tions. 
 
 Catholicos: the archbishop of a pro- 
 vince outside the empire as constituted 
 ‘procurator general’ of a patriarch 
 within the empire to whom he was 
 nominally subject, while practically an 
 independent patriarch (Conc. Constant. i. 
 c. 2 and Bright 272 Joc.). τ. The Catho- 
 licos of the East (syr. kathilika d°madh- 
 n°ha), the patriarch of the Nestorians, 
 is the successor of the archbishop of 
 Seleucia-Ctesiphon, procurator ofAntioch 
 in the Persian empire: 276. 18: 277.1: 
 
Glossary of Technical Terms 
 
 281. 30. There is also a Uniat Chal- 
 daean catholicos at Mosul. 2. The 
 Abtina of Acstim, pope of Ethiopia, is 
 procurator in Abyssinia of the Coptic 
 patriarch or archpope of Alexandria: 
 206.12 &c. 3. The Catholicos of Edch- 
 miadzin, ‘patriarch of all Armenians’ 
 (hhatrapet amenain Hhaioths, 442.31), 
 was originally procurator of Caesarea 
 in Armenia Major. 4. The title of 
 καθολικὸς ἀρχιεπίσκοπος borne by the 
 exarch of Georgia is probably a survival 
 of the catholicate of Iberia, dependent 
 on Antioch. 
 
 Censer (θυμιατήριον [2 Chr. xxvi. 19, 
 Ezek. viii, 11 =O: Heb. ix. 4], 
 θυμιατός : syr.pirmo [ Apoc. vill. 3 |: arab. 
 mibkharah: copt. shouré [ Heb. ix. 4]: 
 eth. ma‘etant [ib.]: arm. khnkanoths 
 [Apoc. viii. 3], dourwarr | Heb. ix. 4]: 
 slay. kadi/nitza). ‘The incense vessel, of 
 the same form as the western, but gene- 
 rally smaller and with bells attached to 
 the chains. 
 
 Chalice (κύπελλον 14. 6, κρατήρ 62. 
 10 ὦ, ποτήριον 25. 10 and generally: 
 syr. coso: arab. cas: copt. poterion: eth. 
 gewae: arm. bashak, ski: slav. potir). 
 The eucharistic cup, generally of the 
 same type as the western ; but the Nes- 
 torian is usually a footless copper bowl, 
 8 in. across. 
 
 Cherubic Hymn (Byz., ὁ χερουβικὸς 
 ὕμνος 377. 8: τὸ χερουβ. 41. 23: τὰ 
 χερουβ. 318. 3: ὃ μυστικὸς ὕμνος 319: 
 arab. alsharibyactin: slay. cherouwim- 
 skaya pesw): the hymn sung by the choir 
 at the Great Entrance. It has four forms: 
 (1) The ordinary form, Of τὰ χερουβίμ 
 377.9, Whence in Jas. (ABC) at 41. 25, 
 Mk. 122. 18, and Arm. 431. 21. (2) Τοῦ 
 δείπνου cov 396. 5, the proper of Maundy 
 Thursday. (3) Σιγησάτω πᾶσα σάρξ, the 
 proper of Easter Even, adopted in Jas. 
 41. 25 (FGHJKN, in B as alternative, 
 and in C in addition, to [1]). (4) Νῦν 
 ai δυνάμεις, used in the Presanctified 348. 
 21; this may be the form alluded to 
 
 513 
 
 532. 9, in which case it must have been 
 used at first in the ordinary liturgy. 
 
 Church. See Atrium, Narthex, 
 Nave, Sanctuary, Sacristy. For 
 names, see 506. 9: 519. 21: 523. 29. 
 
 Circuit of the Lamb (Egypt., arab. 
 dirat alhamal): the procession in which 
 the priest carries the bread and the 
 deacon the wine round the altar before 
 the prothesis: 145. 25: 100. 16. 
 
 Cloud (Syr. Jac., ‘azmo 70. 38): the 
 veil of the oblation. See Veil III. 1. ¢. 
 
 Coal (ἄνθραξ: syr. e°murtho): the 
 ‘live coal’ ‘taken from off the altar’ 
 and ‘laid upon the lips’ of the prophet, 
 Is. vi. 6, 7. Applied (1) typically to 
 our Lord, 32. 4: cp. Cyr. Al. iz Esai. 
 i. 4 (ii. 107 E): (2) similarly to the holy 
 sacrament, 63. Ig: 181. 29: 100. 36: 
 (3) Syr. and Nest., as a formal title of 
 the consecrated particle (q.v.), 102. 33 0: 
 T03. 2, 18: 293.38: 484. IT. 
 
 Commemorations (Syr. Jac., 492. 
 Io sqq.): the intercession after the con- 
 secration (89 sqq.). 
 
 Commixture: the commingling of 
 the consecrated species. See Manual 
 Acts 4. 
 
 Communion (κοινωνία [τ Cor. x. 16], 
 μετάληψις, μέθεξις, μετουσία : arab. Orth. 
 munawalah, Melk. tandwul: arm. 
 hhaghordouthiwn [τ Cor. x. 16]: slav. 
 pritshaschenie: Syr. Jac.shauthophitho : 
 Copt. ¢schz, djtn-tsché: arab. tanawul: 
 eth. sa/afe): the participation of the holy 
 sacrament. Methods: the species are 
 delivered (διδόναι, ἐπιδιδόναι, μεταδιδόναι, 
 διανέμειν, παρέχειν) either (1) separately . 
 25. 6, 140, 240, 298, 505, 523, 534. 26 
 (also Copt. generally); the right hand 
 of the communicant being crossed over 
 the left to receive the holy bread, 466, 
 484, 530 (the use of a vessel for recep- 
 tion, δοχεῖον, is forbidden, 539. 1): (2) 
 together by means of a spoon into the 
 mouth of the communicant, 102 sq., 186 
 (occasional), 396, or with the fingers 
 without a spoon, 452, Time: (1) in the 
 
~~ > 
 
 r= 
 
 574 
 
 liturgy, originally always and assumed 
 in the texts: (2) after the liturgy, 304. 
 30 (‘order the mysteries’=the com- 
 munion of the ministers), 396: (3) at 
 home with the particles carried away 
 from the liturgy, 509. 48. For instances 
 of the faithful communicating them- 
 selves, see 526. 32: 539. 6. 
 
 Competent (competens : βαπτιζόμενος, 
 φωτιζόμενος, πρὸς τὸ ἅγιον φώτισμα εὐ- 
 τρεπιζόμενος 347: arm. entsacathsov) : 
 a catechumen under instruction during 
 the forty days preceding Easter for 
 baptism on Easter-night, 467. 21. 
 
 Completes, The deacon who (Nest., 
 damshamli 271. 16: 273. 21). The 
 meaning of the phrase is lost. 
 
 Confession (Egypt., copt. omologia 
 184. 30): the confession of faith before 
 communion: cp. xx. 34: 238.29: cp. 
 394- 17. 
 
 Consecrate: see ἁγιάζειν, “Ava- 
 δεικνύναι, ᾿Αποφαίνειν, Εὐλογεῖν, Ev- 
 χαριστία, Μεταβάλλειν, Μεταποιεῖν, 
 Μεταρρυθμίζειν, Μεταστοιχειοῦν, Τελ- 
 ειοῦν. 
 
 Consecration-crosses of the altar 
 (Nest., 271. 14): the crosses made with 
 the chrism on the altar and the walls of 
 the sanctuary at the consecration of the 
 church. 
 
 Consignation: the signing of the 
 chalice with the broken host. See 
 Manual Acts 3. 
 
 Corporalia 545. 7 and 
 
 Cover, covering: see Veil III. 
 
 Creed (σύμβολον 481. 35: 532. 35: 
 καθολικὴ ὑμνολογία 487. 32: τὸ ἅγιον 
 
 “μάθημα 528. 26: arab. αγιᾶραλ: syr. 
 haiyimonitho or kaniino d°haty. (Un.]: 
 arm. hhavatamch: slav. symwol wert): 
 theconfession of faith, introduced into the 
 liturgy in the fifth and sixth cents. (485. 
 10: 532.32). In Syr., Egypt. and Nest. 
 probably at first immediately before, in 
 Byz. immediately after, the kiss of peace ; 
 but this sequence has generally been dis- 
 turbed by accretion or by cross-influence 
 
 Glossary of Technical Terms 
 
 of rites. In Arm. its present position is 
 certainly due to Roman influence; in 
 Nerses it is in Byz. position. In the 
 greek liturgies the form used is the Con- 
 stantinopolitan, i.e.the creed of Jerusalem 
 with the Nicene additions as ratified at 
 Chalcedon; in Syr. Jac., Nest., Copt., 
 Abyss., Arm. the local baptismal creed 
 with the Nicene additions: the Uniats 
 add the fz/iogue. Byz. with Jas. and 
 Mk. has the baptismal ‘I believe’: the 
 Copt., Abyss., Nest., Arm., Syr. Un. and 
 Maron. have the conciliar‘ We believe’: 
 Syr. Jac. varies (see 82). 
 
 Cushapa (Ps. cxxx. 2 = δέησις : Nest.): 
 a private prayer of the celebrant, said 
 kneeling and in a low voice. 
 
 Cuthino (Gen. iii. 21, xxxvii. 3, Mt. 
 v. 40=xiTwy: Syr. Jac., Chald.: 7o. 7). 
 An Alb. See Vestments I. 
 
 Dawidha (Nest., Ixxvii. 10): the 
 David, i.e. the Psalter, which is divided 
 into twenty A7/alz (cp. καθίσματα of Byz. 
 psalter), each consisting of two or more 
 marmyatha (cp. στάσεις): 253. 3, 9. 
 
 Day of the mystery (Nest., 259. 6). 
 The meaning of the phrase is lost. 
 
 Deaconess. 1. (ἡ διάκονος 25.4 [Rom. 
 xvi. 1], διακονίσσα 501. 26, 502. 31): one 
 of the order of women instituted for 
 personal ministrations to women, esp. 
 at their baptism (4p. Const. iii. 16). 
 ΤΙ. (7°shamshonditho (Rom. xvi.1]: Syr. 
 Jac., Maron.): either the chalice into 
 which the celebrant ‘ ministers’ (72°sha- 
 mesh), or washes, his fingers with water 
 poured over them, or the water so 
 poured: 107. 32: cp. ll. 19, 25. 
 
 Diakonika (διακονικάν) : the parts of 
 the liturgy recited by the deacon. 
 
 Diptychs (τὰ ἱερὰ δίπτυχα 482.2: αἱ 
 ἱεραὶ πτύχες 488: αἱ ἱεραὶ δέλτοι 508. 24: 
 κατάλογοι 7b. 25: Byz. δίπτυχα, arab, 
 dibtikha, arm. tiphtikon but not in use, 
 slav. diptich : Syr. Jac. diphticho, λα» 
 hatye ‘book of the living’: Nest. dzi- 
 patcin, and ‘ the book of the living and 
 
Glossary of Technical Terms 
 
 the dead’ 275.6: Copt. diptichon, toup- 
 tikon, arab. tarhim, eth. dibdikon). 
 1. The lists of the living and the dead 
 commemorated by name in the liturgy : 
 at first in connexion with the offertory, 
 articulating the intention of the offerings 
 (cp. 124.20: 203.18: 485.15: 488. 9: 
 528. 28: 535. 35: some names are still 
 recited in the Byz. Great Entrance 378. 
 42). InSyr. Jac. diphticho is applied to 
 the deacon’s canons in the great Inter- 
 cession 89 sqq., aS contrasted with ‘the 
 book of the living’ which was still 
 recited before the anaphora in the twelfth 
 cent. (Assemani Z. Ο. 11. p. 202: cp. Cod. 
 lit. v. p. 337). 2. The two-leaved 
 tablets on which the names were in- 
 scribed, normally of ivory, like the con- 
 sular diptychs inscribed with the consul’s 
 portrait and name, distributed on his ac- 
 cession, many of which were transferred 
 to ecclesiastical use: cp. liv. 7. 
 
 Dismissal. 1. (ἀπόλυσις, ἐκβολὴ 535. 
 26: cp. εἴργομεν, ἐξωθεῖται 478. 7, 10: 
 ἔξοδος 30. 4, ἐξέρχεσθαι 518. 31, ἀπο- 
 φοιτᾷν 504.17): the expulsion of the 
 disqualified at the end of the mass of 
 the catechumens, with prayers by the 
 deacon, a blessing by the celebrant, and 
 a formula of dismissal by the deacon. 
 Cp. Mass. The dismissals had practi- 
 cally fallen into disuse before the seventh 
 cent. (490. 35: 538. 3), and the elaborate 
 formulae have disappeared (except Byz. 
 315, 374): the short forms remaining, 
 generally before the kiss of peace, pro- 
 bably belong to an older stratum, and 
 were already deprived of significance by 
 the elaborated forms of the fourth cent. 
 (xliv.17 : cp. 504.17,23). II. (ἀπόλυσις 
 q.v-): the final dismissal of the faithful 
 at the end of the liturgy, with the cele- 
 brant’s blessing and the deacon’s formula. 
 
 Divine Office: the service of the 
 canonical hours, as distinguished from 
 the Divine Liturgy. 
 
 Doorkeepers (πυλωρός [1 Chr. ix. 17], 
 θυρωρός [τ Esd, v. 28], slav. dwernzk : 
 
 375 
 
 arm. drrnapan). The minor order of clerks 
 who guarded the church-doors. In A/. 
 Const. viii (13. 19) their function is dis- 
 charged by deacons and subdeacons, 
 and in the canons of Laodicea the sub- 
 deacons share it (519. 34). Perhaps 
 they were never universal in the East : 
 the evidence for them seems to be con- 
 fined to Syria, Asia and Constantinople: 
 while they do not occur in the non- 
 greek pontificals, except the Armenian. 
 Doors. 1. The western doors of the 
 church leading from the atrium into 
 the narthex (εἴσοδοι 28. 12, πρόθυρα 
 475. 39, πύλαι 487. 28, θύραι 13. 19, 316. 
 7), of which those of the men and of 
 the women are distinct (28. 12). Under 
 the charge of deacons and subdeacons, 
 13. Ig: cp. 461. 31, or of the door- 
 keepers, 28. 12: 519. 34: closed before 
 the beginning of the mass of the faithful, 
 1S EXER Cob 41 7. 521. BS 125. 5. 
 2. From the narthex into the nave 
 (Byz. ai ὡραῖαι or βασιλικαὶ θύραι). In 
 the middle Byz. use the dismissed with- 
 drew into the narthex only, and these 
 doors became ritually equivalent to 1. 
 3. Of the sanctuary (a) Byz., the three 
 doors in the altar-screen, the central (βη- 
 μόθυρα 378, αἱ ἅγιαι θύραι, arab. alabwab 
 almukadaasah, slay. swyatiya wrata: 
 sometimes βασιλικαί, albab almuliici, 
 zarskiya wrata), behind which hangs 
 the veil, and N.and S. doors (ai πλάγιαι 
 θύραι : slav. sewerniya and yujniya dwe- 
 rt) opening respectively into the πρόθεσις 
 and the σκευοφυλάκιον. (8) Copt. and 
 Syr. Jac., also three, one opening on 
 each altar. (vy) Abyssin. (andkca mesh- 
 wae ‘doors of the altar’ 213. 12), also 
 three, on the W., N. and S. sides re- 
 spectively of the sanctuary. (6) Nest. 
 (“γα madhb*ha 270, 28), one door, an 
 archway in the W. wall of the sanctuary, 
 sometimes closed by folding doors. 
 
 Eastertide (πεντηκοστή) : the fifty 
 days from Easter to Pentecost. 
 
576 
 
 Ektene (Byz.): a deacon’s litany. 
 See Ἐκτενή, Συναπτή. 
 
 Elevation: the uplifting of the holy 
 sacrament. See Manual Acts 1. 
 
 Embolismos, embolis (‘insertion’): 
 the expansion of the two last clauses of 
 the Lord’s Prayer, said by the celebrant, 
 in all liturgies except the Byz. (but in 
 Arm., 446) and Abyss., where the doxo- 
 logy alone forms the conclusion. See 
 499. 54. 
 
 Emiph6ron (= wpopédpiov, Arm., 417. 
 13: 430. 12). The bishop’s Pallium. 
 See Vestments 6. 
 
 Enarxis (évapfis ‘beginning’): a pre- 
 liminary office prefixed to the liturgy. 
 Generally related in structure to the 
 divine office and perhaps originally a 
 substitute for one or more of the lesser 
 offices on liturgic days. In the texts 
 above, the matter accreted before the 
 proper opening of the liturgy is marked 
 asenarxis. (1) Byz., essentially identical 
 with the ἀκολουθία τῶν τυπικῶν, which 
 is said daily after the τριθεκτή (terce- 
 sext) or on fasts after the ἐννάτη (none). 
 A similar enarxis has been attached to 
 Mk. 113, the three prayers being those 
 of the three antiphons and so rubricated 
 in CE. The enarxis of Jas. 32. 2, 15 is 
 not described in detail. (2) Egypt., 146, 
 202: the prayer of thanksgiving is used 
 at the beginning of lauds and from its 
 title ‘the first prayer of the morning’ 
 147. 3 it appears to be derived thence to 
 the liturgy. (3) Nest., 252-255. 12 is 
 constructed like the opening of vespers, 
 except that the anthem of the sanctuary 
 and its prayer are inserted. 
 
 Energumen (ἐνεργούμενος sc, ὑπὸ 
 πνευμάτων ἀκαθάρτων 5.31: also χει- 
 μαζόμενος 22.19: 524. 40: Syr. meth- 
 ἐα ὁ γδγιο 490. 32: arm. a’sahhar): one 
 possessed by the devil: dismissed next 
 after the catechumens. For others in- 
 cluded in the class see 524. 40. 
 
 Entrance 1. The Δα Entrance 
 (Byz. and hence Jas. and Mk., ἡ μικρὰ 
 
 Glossary of Technical Terms 
 
 εἴσοδος 367, arab. iszdun sagir, slav. 
 maliy wehod, Melk. zstidin sagir) : the 
 entrance of the bishop, after vesting 
 in the narthex during the enarxis, with 
 the people, from the narthex into the 
 church (312. 12). In the pontifical mass, 
 the bishop still first intervenes at this 
 point, being fetched from the nave by 
 the presbyters and deacons, a deacon 
 carrying the Gospel as the bishop's 
 attribute. In the absence of the bishop, 
 the procession with the Gospel (from 
 the altar by the prothesis and N. doors 
 back to the altar by the holy doors) is 
 still made: hence ἡ εἴσ. τοῦ εὐαγγελίου, 
 117. 4: 268. 56. In the Presanctified it 
 is made χωρὶς τοῦ εὐαγγ. 346.7. 2. The 
 Great Entrance (Byz., and hence Jas. and 
 Mk., ἡ μεγάλη, ἡ τῶν ἁγίων μυστηρίων 
 εἴσοδος 318.40: 535.22: ἡ τῶν θείων δώρων 
 εἰσόδευσις 348. 23: slav. bolshoy wehod: 
 Arm. weraberouthiun = ἀναφορά) : the 
 procession in which, while the cherubic 
 hymn (Arm., the Hagiology) is sung, the 
 oblation is carried from the prothesis to 
 the altar by the N. door and aisle and 
 the holy doors (Arm., N. to S. by the 
 back of the altar). From the title of the 
 sedro after the Gospel (s. d°ma‘altho 80. 
 20, 32) it appears that there was formerly 
 a great entrance in Syr. Jac., unless the ref. 
 is to the final entry of the priest to the 
 altar. The Great Entrance, like the offer- 
 tory generally, is properly the function 
 of the deacons, 532. 9: 538.9. 3. The 
 Last Entrance (Jas. ἡ ἐσχάτη εἴσοδος 
 64. 36 6): the return of the ministers 
 to the sanctuary after the communion 
 of the people: ep. 104. 15: 301. 25: 
 396. 26. 
 
 Epepi (Copt., Ixix. 36): the eleventh 
 month, June 25-July 24. 
 
 Euchologion (Byz. εὐχολόγιον, slay. 
 trebnik: Copt.euchologion, arab. khitla/z). 
 The book, corresponding to the western 
 Pontificale and Rituale or Manuale 
 combined, containing the pontifical 
 offices, those for the administration of 
 
Glossary of Technical Terms 
 
 the sacraments other than the eucharist, 
 and the occasionals. But the modern 
 Greek Εὐχολόγιον τὸ μέγα is a combin- 
 ation of the Εὐχολόγιον and the Λειτουρ- 
 γικόν ; and the new edition of the Coptic 
 Euchologion (\xvii. 33) contains only the 
 liturgies of S. Basil and S. Gregory and 
 the Office of Morning Incense: cp. 165. 33. 
 Eulogia (Byz. ἀντίδωρον 399. 2, 
 κατακλαστόν, arab. andiiird, slav. an- 
 tidor, arm. neschkhar, Melk. arab. andz- 
 rin: Syr. Jac. birc’tho 110. 11; Syr. 
 Un. arab. hubz mabarac 109. 21, baracah, 
 ‘blessing’ 110. 32: Nest, m“caprana 247. 
 17: Copt, arab. daracah : eth. baracat, 
 aulogya): the blessed bread distributed 
 at the end of the liturgy. See Εὐλογία. 
 So called (1) as originating in the parti- 
 tion of the surplus εὐλογίαι offered at 
 the offertory, 506. 2, (2) as a gift 
 expressive of the blessing of communion 
 with the church (hence ἀντίδωρον, a 
 substitute for ‘the gifts’), and (3) as 
 itself a ‘ blessing’ or consecrated thing, 
 in virtue of having been solemnly made 
 and offered at the offertory or prothesis 
 or of being blessed with an express 
 formula (109. 30: addend. to p. 244). 
 The Byz, ἀντίδωρον is the remains of the 
 mpoopopai left over from the prothesis. 
 
 Faithful (πιστός, 5γτ. m°haimno, arab. 
 mumin, eth. ta@amani, copt. ethnahtz, 
 arm. hhavatathseal, slav. werouyuschty). 
 A believer or baptized person. 
 
 Fan (ῥιπίδιον 14. 4: 384. 3: ἡ μυσ- 
 τικὴ ῥιπίς 482. 8: ἑξαπτέρυγον : arab. 
 mirwahah: arm. chschoths: slav. ripida: 
 Syr. Jac. marwahtho : Copt. ripidion, rz- 
 pistérion, cheroubim: arab. mirwahah): 
 the fan shaken by the deacon over the 
 oblation to protect it from flies (14. 5). 
 At first feathers or linen veils (70.: 462, 
 21: 485. 24), as still occasionally: later 
 a staff with a metal disk attached, 
 modelled in repoussée in the form of a 
 seraph’s face and wings (hence éfamrép.) : 
 Arm. and Syr. Jac. with little bells 
 
 odd 
 
 attached to the rim. The fan is now 
 symbolical (Isa. vi. 2: 511, 6) and 
 decorative, and where it has bells it 
 is shaken as an accompaniment of 
 the more solemn parts of the liturgy. 
 As the attribute of the deacon, in Byz. 
 the fan is given to him at his ordina- 
 tion. Not used apparently by Nest. 
 and Abyssin, 
 
 Farcing: matter intercalated into a 
 formula. See Antiphon. 
 
 Fraction; the ceremonial breaking 
 of the consecrated bread. See Manual 
 Acts 2, 
 
 Gchantha, g®*hdntho (Syr. Jac. and 
 Nest.): an ‘inclination,’ i.e. a prayer 
 said in a low voice and with inclined 
 head, 
 
 Gift (δῶρον: syr. kurbdno: arab, 
 kurban (Melk. mauhabah|: eth. ku°r- 
 ban, maba'e: copt. ddron: arm. entsah: 
 slav. dar): ‘offering,’ used of the 
 oblation, esp. of the bread (rendered 
 above ‘ gift,’ ‘offering,’ ‘host’). See 
 Δῶρον. 
 
 Gloria, I. The doxology said at the 
 end of psalms and hymns (253. 14). 
 Forms: Byz. 364. 18 (abbreviated δόξα. 
 Καὶ νῦν 353.19: arab. dhucsa canin): 
 415. 8: 419. 31: Egypt. 146. 22: 201. 
 30° Syr. Jac.-76. 2, 7: Nest. 252.28. 
 II. The verse Lk. ii. 14: 24. 25: 45.3: 
 252.11. III. The hymn Glorza 171 excelsts, 
 xxxiv. 7: not used in eastern liturgies, 
 but in Byz. ὄρθρος (lauds). 
 
 Gospel. I. The lection from the 
 Gospels, See Lections. II. The book 
 of the Gospels (485. 8), which lies upon 
 the altar. See 220.6: 258.12, 16: 354. 
 380; 362.1: 368: 190, 22, 26; 372. 21: 
 273. 11.422. 22. ΠῚ: (Arm.): the last 
 Gospel: the lection, Jo. i. I-14 or in 
 eastertide xxi. 15-19, read at the end 
 of the liturgy: adopted from Latin 
 use. 
 
 Goti (Arm., 414. 14). 
 See Vestments 4, 
 
 The Girdle, 
 
 τ 
 
578 
 
 Hagiology (srbasathsouthiun, Arm., 
 430. 29): the proper hymn sung by the 
 choir during the Great Entrance. 
 
 Haical (arab. ‘temple,’ 156. 22: 162. 
 23: Byz., Egypt.): the Sanctuary q. v. 
 
 Hearers 1. Catechumens q.v. 2. 
 The second order of the Penitents q.v. 
 
 Hemira (Nest., 247. 21: also Syr. 
 Jac.). ‘Leaven;’ a portion of the dough 
 reserved from the last baking, with 
 which the sacred loaves are leavened. 
 
 Holy of holies 1. (Syr. Jac. and 
 Nest. k°dish kitdhshe: arab. kuds alak- 
 das: Eth. kedesta kedtisan): the Sanc- 
 tuary q.v.: esp. (Syr. Jac. and Nest.) 
 the space under the baldakyn of the 
 altar. 2. The holy sacrament. 
 
 Holy thing (Eth. kedsat 242.17: Nest. 
 kiidhsha 301. 25): the holy sacrament. 
 5εε Ἅγια, ‘Aytato. 
 
 Horn (karno=cornu, Syr. Jac. 69. 
 19, Nest. 272 7 6): a corner of the 
 altar. 
 
 Host (hostia vulg.={3P Lev. iv. 32: 
 na} Lev. iii. 1): the oblate. See Bread, 
 Gift, Δῶρον. 
 
 Hudhra (‘cycle,’ Nest., lxxvii): the 
 book containing the proper of the liturgy 
 and of the offices for sundays, feasts of 
 our Lord and the principal saints’ days. 
 
 Hulala (‘praise,’ Nest., 247. 10) : 
 see Dawidha. 
 
 Ikon (Byz. εἰκών, arab. ikinah, 
 slav. zkona, arm. nkar: Copt. Zymén, 
 arab. sérah) : a sacred picture : 484. 43. 
 The principal ikons of an Orthodox 
 church are on the sanctuary screen (see 
 Cancelli), and in particular those of 
 our Lord, 354. 22, and of the B.V.M., 
 364. 3, next to the holy doors on the 8. 
 and the N. respectively. 
 
 Imposition of the hand (Syr. Jac. 
 and Nest. s*yomidho 491.16: 492. 33: 
 267. 2: Copt. cha-djidj, arab. wad‘ 
 yad 187. 15, eth. anberd ed 192. 24): 
 a blessing (Mt. xix. 15, Mk. x. 16) or 
 
 Glossary of Technical Terms 
 
 a prayer of blessing: so accedere ad 
 manum 470.14. Cp. Inclination. 
 Inclination 1. See G*ehantha. 2. 
 (copt. djebs-djof 187. 1: arab. khudi@ 
 183. 1) : a prayer of blessing, bidden by 
 the deacon with ‘ Bow down your heads,’ 
 during which the people stand inclined. 
 Equivalent to Imposition of the hand 
 q-v. (491. 16: 492. 18, 33). 
 Institution : the record of our Lord’s 
 institution (διάταξις 20, 15) of the holy 
 eucharist (Mt. xxvi. 26-28, Mk. xiv. 22-- 
 24, Lk. xxii. 19 sq., I Cor. xi. 23-25), 
 recited at the end of the Thanksgiving 
 and before the Invocation, in a form 
 which is generally a combination of the 
 N. T. accounts with additions, partly 
 from the N.T. (esp. Mt. xiv. 19 and 
 1 Cor. xi. 26), partly from elsewhere 
 (esp. the allusions to our Lord’s hands, 
 whether as creative Ps. xcv. 5 &c,, Clem. 
 R. 1 Cor. 33 § 4, or as priestly Ex, xxix. 
 22-24, Ley. viii. 25-27, xxi. 18 sq.: cp. 
 465. 30). In all liturgies except the 
 Persian Afostles (285. 12, where it is in- 
 serted in accordance with present use 
 but is obviously incoherent with the 
 context : in the Chaldaean missals the 
 
 _ form from the Roman canon is inserted 
 
 at 290.84). For forms, besides those 
 in the texts, see 465. 29: 469. 28: 483. 
 OF 515. 28: 523. 02 5206: τοῖς Ε20. ΤΌ. 
 Intercession, The, or the Great In- 
 tercession: the prayer for the whole 
 church within the anaphora, in Syr. 
 and Byz. following the consecration, 
 in Egypt. interrupting the preface, in 
 Persian following the institution and 
 preceding the invocation. 
 Interpreters (ἑρμηνευταί 501. 26: 
 502. 31: syr. m°phashkone 95.11). A 
 minor order, ranking between readers 
 and exorcists, entrusted with the trans- 
 lation of the lections and sermons for 
 those in mixed populations who were 
 unfamiliar with the language of the rite, 
 468.13 sqq. The evidence for the order 
 seems to be exclusively Syrian. In 
 
Glossary of Technical Terms 
 
 Egypt, in the Orthodox rite the Gospel, 
 in the Coptic all the lections, are read 
 in arabic as well as in greek and coptic 
 respectively (the coptic is in fact re- 
 duced to a verse or two, 152. 33: 153. 
 333 155. 1) in the Syr. Un: and 
 Maronite, at least the Gospel seems 
 to be sung in arabic, p. li. 
 
 Invocation (ἐπίκλησις : slav. prizi- 
 wante: arm. kothschoumn: Syr. Jac. 
 k*royotho 88. 21: Syr. Un. arab. da‘wah: 
 Copt. efzklests, arab. 5277. haliul tlrauh al 
 kuds 178. 22: Nest. wandtha mar 287: 
 30 from the opening words): the peti- 
 tion for the descent of the Holy Ghost 
 to change and consecrate the gifts, the 
 ‘form’ of consecration: generally intro- 
 duced by a paragraph which taking up 
 τῃε ἀνάμνησιν of the institution articulates 
 its implication. 
 
 Jamagirch (Arm., xcvii. 26,308): the 
 book of the canonical hours. 
 
 Jaschothsgirch (Arm. ,xcvii. 31,308): 
 the Lectionary. 
 
 Kantina (κανών) 1. (Nest.) equiva- 
 lent to ἐκφώνησις, whether as the audible 
 conclusion of an inaudible prayer (¢°ian- 
 tha), 274. 36 &c., or as a blessing or 
 the like said in a ioud voice, 283. 3 (cp. 
 49. 31: 61.13). 2. (Syr. Jac.) a deacon’s 
 proclamation, esp. the biddings at the 
 great intercession, 494. 5. 
 
 Kathuliki (Syr. Jac., 97. 7): the 
 general intercession recited by the deacon 
 during the fraction and consignation: 
 called also ὁ γι ( =praedicatio). See 
 Καθολική, Κηρύσσειν. 
 
 Keddasé (eth.). Hallowing, conse- 
 cration : (1) the Liturgy, 193.9: 194. 4: 
 (2) the Anaphora, 228. 15: 244. 27: 
 (3) the proclamation of the divine 
 holiness in the tersanctus, 231. 26. Cp. 
 ᾿Αγιασμός. 
 
 Khorhhrdatetr (Arm., xcvii.6, 308): 
 ‘the little mystery-book’ (i.e. manual of 
 
 579 
 
 things said μυστικῶς), the priest’s altar- 
 book. 
 
 Khulaji. See Euchologion. 
 
 Kindak (arab.)=Kovtakvov q.v. 
 
 Kiss (ἀσπασμός, ἀσπάζεσθαι), τ. Kiss 
 of Peace. See Peace. 2. Expression of 
 reverence for sacred objects, esp. the 
 altar and the Gospels. 
 
 Ktzord (‘juncture,” Arm.): the re- 
 frain of an Antiphon q.v. 
 
 Kuddas (arab., formed in imitation 
 of syr. kuddasha q.v.). Hallowing, 
 consecration: (1) the Liturgy 109. 20: 
 510. 5: (2) the Anaphora, 165. 30. 
 The proper arabic form /akdis is also 
 used. Cp. “Ayracpds. 
 
 Kuddasha (syr., esp. Nest.). Hal- 
 lowing, consecration: (1) the Liturgy, 
 252.5: (2) the Anaphora, 274. 14 &c.: 
 (3) the proclamation of the divine holi- 
 ness in the tersanctus, 284. 34: sancti- 
 praedicatio 511. 31. Cp. ᾿Αγιασμός. 
 
 Kurbono (syr., -- δῶρον Mt. v. 23 sq., 
 Heb. v. 1 &c.; προσφορά Rom. xv. 16, 
 Heb. x. Io &c.). Oblation, offering: 
 (1) the sacrifice of the eucharist, 72.15: 
 (2) the concrete eucharistic oblation, 
 73. 35: ‘offering,’ ‘oblation’ in Syr. 
 Jac. and Nest. Zasstm: (3) the oblate 
 of bread (common in Chald.). See 
 Δῶρον, Προσφορά. 
 
 Kurobho (syr., = προσαγωγή Eph. ii. 
 18): the ‘approach’ i.e. the Anaphora; 
 the common Syr. Jac. title, 83. 19: 490. 
 25: 491. 11 &c. Cp. Anaphora. 
 
 Kutmarus (arab., copt. ka/ameros 
 i.e. κατὰ μέρος or καθημέριος : Copt., 
 Ixvii. 8): the Lectionary, so called either 
 as giving the scriptures piece by piece 
 or as containing the lections day by 
 
 day. 
 
 Lachumara (syr., Nest.) = 7hee, ὁ 
 Lord. Thehymn so beginning, 249, 254. 
 
 Lamb (arab. a/hamal, Copt.): the 
 oblate. See Bread. 
 
 Lavatory: the handwashing on the 
 part of the ministers at the offertory; in 
 
 Pp 2 
 
580 
 
 the first instance as necessary after re- 
 ceiving the offerings of the people and 
 before preparing the oblation to be con- 
 secrated : then symbolical (Ps. xxvi. 6: 
 13. 22: 469. 3). While the offertory 
 either wholly or in part has been moved 
 back to the beginning of the liturgy, the 
 lavatory has generally kept its place: but 
 see 356.5: cp.543.7: 549.1: 551. 25. 
 Done either with ewer and basin at the 
 altar, or at a piscina in the sacristy, 
 82. 27: 271.13: 289.6. See Offertory, 
 Χωνευντήριον. 
 
 Τιθανθη. Used in all eastern rites, 
 
 except the Armenian. See Bread, 
 H°mira, Malca. 
 Lections (ἀνάγνωσις, ἀνάγνωσμα, 
 
 γραφή: syr. keryono: arab. ἀίγα᾽ αἢ : 
 copt. /exts: eth. menbab: arm. enther- 
 thsovats: slay. tshtenie): the sections 
 (περικοπή 477. 20: arab. fas! 510. 22) 
 from the several groups of the books 
 of holy scripture, read in ‘the mass of the 
 catechumens. 
 
 I. In the general sense: 1. Old 
 Testament (ὁ νόμος καὶ oi προφῆται xlyii. 
 17: 3.2: προφήτης 470. 25 : προφητεία 
 527. 19: arm. margarech 425. 27}: 
 
 very general until seventh cent. at least: - 
 
 DYIses 2: ΥΖΟ. 25 2 ,710:.25: 400: 27: 
 Asia 520. 13: Pontus 521. 14: Byz. 
 527. 19: 535. 10. Now Syr. Jac., Nest. 
 (two; in eastertide one), Arm. (not 
 always): Byz. onlyin Presanct. 2. Acts 
 of Apostles (syr. p°racsis: copt. praxts : 
 arab. zbracsis: eth. gebra hawarydt). 
 Syr. Jac. (alternative with Catholic), 
 Egypt., Nest. (for second O. T. in 
 eastertide), Byz. (for Apostle in easter- 
 tide). | Characteristic of eastertide 
 in fourth cent. 477. 5. 3. Catholic 
 Epistle (Syr. Jac. p°vacsis, see 1x. 29: 
 Copt. katholikon: arab. kathtiilyacin). 
 Syr. Jac. (alternative with Acts), Egyp- 
 tian. 4. Afostle (see Apostle), i.e. 
 S. Paul. Universal. 5. Gospel (evay- 
 γέλιον : 501. ewangeliyiin : arab. anjil : 
 copt. evangelion: eth. wangél; arm, 
 
 Glossary of Technical Terms 
 
 avetaran: slay. ewangelze). Universal. 
 The Gospel is always marked by special 
 ritual solemnity: see texts and 468. 
 5. *sqq. 3 504. 12. 5.2... 22: 51 
 35 566. 
 
 II. In a specific sense Lectzon is 
 used (1) for lections other than the 
 Gospel, 314. 22: 346. 10 (cp. western 
 lectio): (2) Nest., for O.T. and Acts 
 as distinguished from Apostle and Gos- 
 pel, 256. 1. 
 
 Liber ministerii or ministri (syr. 
 c’thobho teshmeshto: Syr. Jac., Syr. Un., 
 Maron., lv. sq., Ix. 22, 41): the manual 
 containing the parts of the liturgy as- 
 signed to the deacon and the clerks. 
 Cp. Shamashitha, “Ἱεροδιακονικόν, 
 Συλλειτουργικόν. 
 
 Lights. 1. Οπκπ (πε Altar. Universal 
 now (Byz. 2, sometimes more: Syr. Jac. 
 3, occasionally more, on gradines: Nest. 
 2: Copt. 4, at angles: Abyss. 3, at W. 
 angles and middle of E. side: Arm. 
 many, on gradines); but at earliest a 
 mediaeval use. They are probably the 
 successors of standing or hanging lights 
 in the sanctuary: cp. λυχνία 476. I1: 
 484. 36 (Ap. can, 3 ἡ λυχνία). In 
 Russia a seven-branched candelabrum 
 on the floor behind the altar is used, 
 2. Byz., at the little entrance, 367. 30. 
 3. At the Gospel (the earliest recorded 
 ceremonial use) and in the procession 
 before it, 468.5: 372.23. 4. Byz., at 
 the great entrance 378. 39. 
 
 Little month (Copt.): the five, or in 
 leap year six, days preceding Aug. 29. 
 
 Liturgy (1) the celebration of the 
 
 ‘holy eucharist: (2) the formula of its 
 
 celebration. Its names in the several 
 languages may be classified thus: 1. 
 Ministry or service: Ae:roupyia, slav. 
 Litourgiya, arab. Orth. Khidmat alas- 
 var almukaddasah \xxxviii. 2, Melk. 
 Litirjiyahib. 5. 2. Sacrifice: Προσφορά 
 519. 39, syr. Jac. Αἴ γύρο, copt. Pros- 
 fora, arm. Patarag. 3. Consecration: 
 arab. Kuddas, Zakdis, Nest. Kiddasha, 
 
Glossary of Technical Terms 
 
 eth. Keddasé. 4. Assembly: Σύναξις 
 467. 45 &c., Syr. Jac. C°xiishyo. 
 Lord’s Prayer. (1) Occurs in all 
 liturgies, except 4. const., as the con- 
 clusion of the central action and sum- 
 ming up of the great prayer (533. 54) 
 and the transition to the communion ; 
 with a proém and a conclusion (see 
 Embolismos). (2) Otherwise used, 
 
 252, 393, 353, 399: Cp. 242. 
 
 Ma‘apra (Nest., 262. 13 6). <A 
 Chasuble. See Vestments 5. 
 
 Machfad pl. machfadat (eth., 196. 
 13: 199.9). The veils or napkins in 
 which the oblate is wrapped (196. 19) 
 and with which the oblation is covered. 
 (Evidently translit. from arab. mzhfazah 
 ‘that in which a thing is kept’ and 
 then assimilated to the similarly sound- 
 ing eth. word meaning ‘a tower’). 
 
 * Malca (syr. ‘ king,’ Nest.). 1. The 
 holy leaven used in the bread of the 
 eucharist, related to be derived from a 
 loaf given to S. John at the Last Supper 
 and transmitted through SS. Thomas 
 and Bartholomew, Addai and Mari, 
 248. 1-12 (cp. ‘Abhdishu Pearl iv. 6): 
 sometimes reckoned by the Nestorians 
 as the sixth of the seven sacraments. 
 The Syrian Jacobites also use the holy 
 leaven, 2. The priest’s loaf, purshana 
 malcaya 247.19. Cp. Bread, Hemira. 
 
 Manual Acts: the ceremonial mani- 
 pulation of the consecrated oblation ; in 
 Byz., and thence in Jas. and Mk., after 
 the Lord’s Prayer, in other rites partly 
 before and paitly after: generally covered 
 by a hymn or a deacon’s ‘ proclama- 
 tion.’ 
 
 1. Elevation (ὕψωσις : arab. rafah: 
 syr. 2@yoho: arm. werathsoumn: slay. 
 woznoshente): the uplifting of the 
 holy bread (Syr. Jac. both paten and 
 chalice), with the words Zhe holes. 10 
 the holies. In the earlier writers there 
 is no mention of the elevation (483. 37 
 is perhaps the earliest), while the words 
 
 581 
 
 are frequently mentioned and interpreted 
 as an invitation and a warning in view 
 of communion (see esp. 534.1). It is 
 probable therefore that the elevation 
 was originally only the raising and ex- 
 hibition (ὑποδεικνύει 483. 38) of the 
 gifts as they were brought out for the 
 people’s communion. Later it is ex- 
 plained as symbolising the crucifixion 
 or the resurrection (Jo. iii. 14, xii. 32: 
 486. 39). 
 
 2. Lraction (ἣ κλάσις τοῦ ἄρτου Ac. 
 li. 42 &c.: see Διαιρεῖν, Μελίζειν: 
 Byz. μελισμός, arab. fasl [Melk. késm], 
 slav. razdroblente, arm. bekanel: Syr. 
 Jac. Nest. k°¢dyo: Copt. fosh, arab. 
 kismah, eth. fetaté). Properly, as 
 in the N.T., the breaking of the one 
 loaf for distribution, the treatment of 
 the Lord’s body as food (1 Cor. x. 16, 
 17: Is. lviii. 7, Lam. iv. 4: cp. 480. 
 39: 486. 40: 526. 48: if κλώμενον be 
 read in I Cor. xi. 24 this is still ob- 
 viously its meaning), and a reproduction 
 of the institution. Later it is regarded 
 as symbolical of the passion (533. 50: 
 97. ὃ sqq.: cp. 480. 36), and the sym- 
 bolical κλάσις is in some degree distin- 
 guishedfrom the μελισμός for distribution. 
 Hence three fractions can be distin- 
 guished: (1) Egypt., at the recitation 
 of the institution, 177. 1: 232. 20: (2) 
 Byz., the symbolical fraction: not very 
 clearly marked but discernible in Jas. 
 62. 7 6 κλᾷ as compared with 17 ὁ dpxe- 
 ται μελίζειν : Mk.138.19, 220: 393. 24. 
 (3) Universal: the comminution or divi- 
 sion into particles (μερίδες q.v.) both as 
 symbolical and as necessary for commu- 
 nion: (in Byz. this is already done in 
 the prothesis by the excision of the 
 particles from the mpoopopa). The frac- 
 tion is generally made along the lines 
 of the impress on the oblate; and it is 
 always a definite act done before the dis- 
 tribution is begun. 
 
 3. Consignation (Syr., Egypt., Pers.: 
 σφραγίζειν 62: Syr. Jac. and Nest. 
 
582 
 
 rushmo ‘signing’: Copt. arab. 757, 
 eth. ‘dada ‘to sign’). The signing with 
 one species upon the other. Probably 
 identical with the following, either 
 simply (292. 9) or as its initial act. 
 
 4. Commixture (Byz., Syr., Egypt.: 
 ἕνωσις 62. 11: πληροῦν 393. 34: arab. 
 cammal: slav. tspolnente: arm. kharr- 
 noumn). The immission of a particle 
 into the chalice, as a symbol of the 
 reunion of our Lord’s body and soul 
 (Lev. xvii. 11) in the resurrection. 
 
 5. Jntinction: the infusion of the 
 whole contents of the paten into the 
 chalice with a view to the communion 
 of the people in both species at once. 
 See Communion, Spoon. 
 
 Mar, fem. mart (Syr., my lord, my 
 lady). Title applied to (1) saints, (2) 
 prelates. 
 
 Marmitha, pl. marm°yatha (Nest., 
 253.9). See Dawidha. 
 
 Mas6b (Eth., ‘pot’ =orapvos Heb. 
 ix. 4): a round box, 5 x2 in. with a 
 cover, of metal or wickerwork, in which 
 the bread is brought to the altar before 
 the prothesis, 198. 26, 29. According 
 to the terms of the prayer over it, it 
 must originally have been used for a 
 paten. Renaudot (i. p. 474) renders 
 arcam stve discum mazorem. 
 
 Mass (#ssa=missto): properly ‘a 
 dismissal’ (467. 41): hence m. catechu- 
 menorum ‘the dismissal of the cate- 
 chumens’ and then the service from 
 which they are dismissed, the ‘m. of the 
 catechumens’; thence by analogy ‘the 
 mass of the faithful,’ the service attended 
 by the faithful only. 
 
 Matran (arab.): a ‘metropolitan’ : 
 and since most bishops in the Levant 
 are now metropolitans, in part through 
 the suppression of the lesser sees, collo- 
 quially a ‘bishop.’ 
 
 Matuniya (-- μετάνοια, Nest.): a 
 prostration. See Meravora. 
 
 M°’caprana (Nest.): the Eulogia. 
 See Eulogia. 
 
 Glossary of Technical Terms 
 
 Mechir (Copt., lxix. 36, lxx. 17): the 
 sixth month, Jan. 26-Feb. 24. 
 
 Meghedi (-- μελωδία, Arm., 418. 38). 
 Formerly in the general sense of ‘a 
 hymn’; now appropriated to the hymn 
 sung during the prothesis. 
 
 Melkites (syr. #alcdyé ‘royal,’ ‘ royal- 
 ists’). (1) The Orthodox as holding the 
 faith of the empire and as opposed to the 
 monophysites: (2) the Uniats of Syria 
 and Egypt drawn from the Orthodox 
 church (so always in this glossary). 
 
 Memorial. 1. (Syr. Jac. methdachro- 
 nutho 493. 10): an intercession. 2. 
 (eth: Zazcar 203: 21: 204. 9A) πῇ 
 offering in commemoration, apparently 
 of one departed. 3. (Nest. dichrana), a 
 saint’s day, 253. 32; or a commemora- 
 tion of the departed, 286. 14. 
 
 Mesedi (=peowdiov, Arm., 425. 30): 
 the Psalm before the Apostle: also a 
 proper hymn in vespers. 
 
 Mesore (Copt., Ixx. 21): the twelfth 
 month, July 25-Aug. 23. 
 
 Milk and Honey: administered to 
 theneophyte at his communion after bap- 
 tism. Usual in the west: in the east 
 confined to Egypt (Clem. Al. Paed.i 6; 
 and 463. 36 sqq. above, which is western 
 in origin, cax. Hippol.1g; and S. Jer. 7” 
 Esat. 54 (iv. c.644 B] mentions the use as 
 western: cp. c. Luczf. 8 [ii. c. 180 E]). 
 Cp. 538. 26. 
 
 Minister (Syr. Jac., Maron, sh°mash, 
 107.5, 19, 25): to cleanse the chalice 
 ὅζο. after the Liturgy. Cf. Deaconess 2. 
 
 Missal (mzssale): the mass-book, 
 containing the whole service of the 
 altar for the whole year. Such books 
 are unknown in the pure eastern rites, 
 but they have been compiled in more or 
 less complete form for several of the 
 Uniats, lvi sq., Ixvii, 1xxviii, Ixxxv. 
 
 Mixture (mixtio: ἕνωσις 357. 23: 
 arab. zthad: slav. soedinente): the 
 mixing of the wine and the water in the 
 chalice at the prothesis: in all liturgies 
 except the Armenian. 
 
Glossary of Technical Terms 
 
 Morning Incense, Office of (Copt.). 
 An office said before the liturgy, con- 
 sisting of the Lord’s prayer, the pr. of 
 thanksgiving, the offering of incense, a 
 hymn, intercessions, a second hymn, 
 creed, Gospel, intercession and the pr. 
 of absolution to the Son. There is a 
 corresponding office for the evening, 
 
 Motwa (i.e. mauthbo ‘seat’: cp. 
 
 ,κάθισμα : Nest., 251. 22): a variable 
 anthem in the night-office, sung sitting. 
 
 Music. Musical directions are some- 
 times given in the rubrics: (1) Byz., 
 troparia &c. are rubricated with their 
 ἦχος or tone (arab. Zahm: slav. glas). The 
 tones are numbered (as were the western 
 till after Guido of Arezzo), not from 
 i to viii alternately authentic and plagal, 
 but from i to iv, each number including 
 airauthentic and a plagal: thus 7x. γ΄ ΞΞ 
 v authent., ἦχος TA. 6 =viii plag. (2) 
 Coptichymns are rubricated échos Adam, 
 Job or Batos or in arab. simply adam 
 (sic), αὐγη or wats, the tones being 
 named apparently from some typical 
 hymns. (3) The skirl of the Abyssi- 
 nians is noted with neums in the books 
 and two tones (zema@) ‘the first’ and 
 ‘araray’ are mentioned in the rubrics 
 ROSS 218. 1: ch 222, τῇ. \(4))- the 
 Nest. hymns are rubricated with the 
 names of typical hymns, 253. 28: 258. 
 30: 269. 2: 299. 6. 
 
 Mystery, mysteries (μυστήριον, syr. 
 voz0, arab. strr, eth. meshtir, copt. mys- 
 terion, arm. khorhhourd, slav. tayna. In 
 LXX Dan. ii, 18 &c. =" ‘a secret’; Tob. 
 xii. 7, 11, Judith ii. 2, Wisd. ii. 22, vi. 
 22, 2 Macc. xili. 21 ‘a secret plan or 
 counsel’; so in N.T. generally: but 
 Apoc. i. 20, xvii. 7 and perhaps Eph. v. 32 
 ‘a symbol’ as representing or expressing 
 a secret). The sacraments and especi- 
 ally the eucharist, the usage being no 
 doubt in part influenced also by the 
 pagan mysteries, to which the sacra- 
 ments correspond. So in the liturgies 
 (1) the unconsecrated gifts, 42. 16: 74. 
 
 583 
 
 14: 75. 28: (2) the consecrated gifts, 
 25. 21; 34: 104. 22. 
 
 Narthex (νάρθηξ, 523. 37: 524. 29). 
 The inner vestibule of the church. At 
 first a space railed off at the west end: 
 then formed by rails between the columns 
 of the return of the aisles, possibly of 
 the aisles themselves: then an ante- 
 chamber severed from the nave by a 
 wall. See Doors. Occupied by Hearers 
 (Penitents), Catechumens and Com- 
 petents. 
 
 Nave (Byz. ναός, arab. canisah, in 
 Melk. also hazcal, slav. korabl, arm. 
 khmbaran: Nest. haicla). The body of 
 the church, occupied by the Kneelers 
 and Consistents (Penitents) and the 
 Faithful. The gysaeconités or place for 
 the women is either railed off with a 
 grill (Copt.) oris a gallery (Byz.). The 
 nave contains the ambo (q.v.) and the 
 soleas, the platform of the singers. 
 
 Neophyte (ved@uros, νεοφώτιστος ΤΙ. 
 13, νεοτελής 26. 13): one newly bap- 
 tised. 
 
 Neschkhar (‘ wafer,’ Arm.): 1. the 
 eucharistic Bread q.v. 2. The Hu- 
 logia q.v. 
 
 Nineveh, Fast of (Syr. Jac. : Egypt., 
 Ixix. 37: 158. 31: Nest.) : the monday, 
 tuesday and wednesday of the third week 
 before Lent, fasted in commemoration 
 of the preaching of Jonah. 
 
 Oblate (od/ata 539. 29: oblatio 541. 
 21): the eucharistic loaf. See Bread. 
 
 Oblation. See Offering. 
 
 Oblationarius (539. 28): one of the 
 ministers who received the oblations of 
 the people. Probably a subdeacon, as 
 in the west. Perhaps represents mpoo- 
 φοράριος, which occurs. 
 
 Offer. See ᾿Αναφέρειν, Προσάγειν, 
 Προσκομίζειν, Προσφέρειν. 
 
 Offering. See ᾿Αναφορά, Δῶρον, 
 Θυσία, Προσκομιδή, Προσφορά. 
 
 Offertory (δωροφορία 504. 33 : προσ- 
 
584 
 
 κομιδῆ 319. 1). The offering of the 
 material elements of bread and wine 
 and water and ‘other devotions of the 
 people’ inthe mass of the faithful before 
 the anaphora. Originally involves three 
 moments, (1) the offering on the part of 
 the faithful through the ministers at the 
 sanctuary (508.6: 525.18: 538. 19): 
 (2) the selection of the oblations to be 
 consecrated and their preparation by the 
 deacons: (3) their ‘setting forth’ on 
 the altar by the deacons (485. 30: 488. 
 2: 525.27). In course of time, perhaps 
 partly through the adoption of the 
 solemn making of the bread at the 
 church, (1) fell into disuse in its large 
 ceremonial form and took the shape of 
 informal offering before the liturgy or 
 of offering money at a collection ; (2) 
 was moved back and became the Pro- 
 thesis (q.v.) before the liturgy; and (3), 
 in rites where the oblation was prepared 
 at a separate table, became the Great 
 Entrance with the Offertory prayer 
 (Byz.) ; in rites where the oblation was 
 prepared on the altar, was reduced to a 
 prayer (Syr. Pr. of Veil?; cp. Mk. 124) 
 or vanished altogether (Copt., Abyss.). 
 Nest. is mixed: see 262, 267. On 
 the Diptychs and the Lavatory which 
 belong to the Offertory see sab vo- 
 cibus. 
 
 Oil, Oblation of (190. 24): the con- 
 secration of the oils of the catechumens 
 and of the sick, and of the chrism of 
 confirmation, after that of the eucharistic 
 oblation. The oils and the chrism are 
 still consecrated at the same point on 
 maundy thursday. 
 
 Ordo communis (Syr. Jac. ἐπελδο 
 d°kirbono : Syr. Un. and Maron. arab. 
 rutbat alkuddas: Eth. sher‘ata keddasé 
 194. 4, Ranodnd keddase): the rubrical 
 framework and permanent prayers &c. 
 of the liturgy as distinguished from the 
 several anaphoras and proper lections 
 and hymns. Cp. ordo missae. 
 
 Orthi (Arm.) -- Ὀρθοί q.v. 
 
 Glossary of Technical Terms 
 
 Ourar (ὠράριον, Arm., 414.10). A 
 Stole. See Vestments 3. 
 
 Oven (Nest., 248. 23). The oven in 
 the sacristy or other chamber attached 
 to the church, in which the sacred loaves 
 are baked. It is apparently (248. 24) 
 of a usual type of eastern oven, a clay- 
 lined cavity in the floor. 
 
 Pachon (Copt., Ixx. 21): the ninth 
 month, Ap. 26—May 25. 
 
 Pallium (506. 29). 
 ments 6. 
 
 Padni (Copt., 168. 16) : 
 month, May 26—June 24. 
 
 Paopi (Copt., 168. 6, 19): the second 
 month, Sept. 28-Oct. 27. 
 
 Parastasis. See Παράστασις. 
 
 Particle (μερίς 526. 39: 62. 29 ὁ: 
 203. 24: arab, juzz: copt. klasma 464. 
 5: arm. wasn 449. 30, dekor: slav. 
 tshastitza): a piece of the broken host, 
 such as is given to each communicant. 
 See Coal, Pearl. 
 
 Paten (fatena 539, 541: δίσκος, 
 δισκάριον, πίναξ [ Mt. xiv. 8, vulg. dzscus] 
 546. 38: arab. sazniyah : syr. Jac. pinco 
 [Lk. xi. 39 πίναξ], Nest. p7lasa (TYP 
 
 See Vest- 
 
 the tenth 
 
 _Ex. xxv. 29], pathura [“ table,’ Ex. xxv. 
 
 23]: copt. diskos: eth. cachel (Ex. xxv. 
 29: πίναξ Mt. xiv. 8], ‘dwed ‘circulus’ 
 226. 25: slav. diskos : arm. maghzmah). 
 The plate on which the bread is offered 
 and consecrated. Abyss. and Nest., a 
 tray, Abyss. 7 in., Nest. 12 in., in dia- 
 meter. The Russian paten is commonly 
 supported on a central foot. 
 
 Paul (Copt. 150. 4 &c., eth. 213. 10). 
 The Apostle or lection from S. Paul’s 
 Epistles. See Lections. 
 
 Peace. 1. The Kiss of Peace (ἀσ- 
 πασμός 504. 23: 320. 30: ἀσπάζεσθαι 
 473. 18: εἰρήνη 488. 7: ἀγάπη 321. 2, 
 ἀγαπῆσαι 320. 29: cp.1 Pet. v.14: arm. 
 hhamoir srbouthean : slay. tzelowante : 
 Syr. Jac. Nest. sh°/imo: Syr. Un., 
 Maron. arab. salam: Copt. aspasmos 
 461.9: 162. 36, arab. seh, eth. amchda). 
 
Glossary of Technical Terms 
 
 The mutual salutation of the faithful 
 (Rom. xvi. 16, 1 Cor. xvi. 20, 2 Cor. xiii. 
 12, 1 Thess. v. 26, 1 Pet. v. 14, cp. Phil. 
 ἀν 20. Heb: xin. 24, Tits 111. δὴ 3 Jo. 
 14), before or after the offertory : in 
 fulfilment of Mt. v. 23, 24 (469. το: 
 478. 41: cf. 485. 12). Formerly an 
 actual kiss 13. 13: now, Greek, the 
 priest kisses the oblation, the deacon 
 his stole 382. 26: Syr. Jac., the deacon 
 takes the priest’s hands between his own 
 and then passes his own hands down 
 his face, and so it is passed on through 
 ministers and congregation: Syr. Un., 
 the deacon kisses the priest’s hand and 
 so on: Maron., each takes the fingers of 
 the next above between his own and 
 then kisses his own: Nest., each takes 
 the hands of the next above between 
 his own and kisses them, ‘the procession 
 of the peace’ 282. 4: Copt., the priest 
 bows to the people, and the people turn 
 each to his neighbour and touches his 
 hand: Arm., each bows to his neigh- 
 bour. 2. The verbal salutation ‘ Peace 
 be to all’: 314. 24 &c. 
 
 Pearl (μαργαρίτης, syr. mavgonitho 
 534. 31, arab. jauhar 185. τό, where 
 ‘elements’ should be ‘pear/s’). A par- 
 ticle of the broken host. See Particle. 
 
 Penitents. Certain sorts of offenders 
 undergoing penance in the shape of ex- 
 clusion from communion for periods 
 canonically regulated in proportion to 
 the gravity of the offence. Distributed 
 into four classes, to one or more of 
 which each penitent belonged for a 
 specified period, passing upwards from 
 class to class. The complete system 
 was perhaps rather ideal than actually 
 realized, and at least it was limited both 
 in area and duration, perhaps never being 
 effectual outside of Asia Minor, if there, 
 and tending to disappear even in the 
 fourth century. 
 
 1. The Weepers, προσκλαίοντες 523. 
 33, were not admitted into the church 
 but stood without the doors in the atrium 
 
 585 
 
 asking for the prayers of the people as 
 they entered. 2. “earers, ἀκροώμενοι 
 3. 13, ἡ ἀκρόασις 524. 29, stood within 
 the doors, in the narthex below the 
 catechumens, until after the sermon, 
 when they were dismissed summarily 
 3.13: 524.29. 3. Aneelers, ὑποπίπ- 
 TOVTES 521,27, ἡ ὑπόπτωσις 524. 43, οἱ EV 
 μετανοίᾳ 7. 28, stood at the bottom of 
 the nave and were dismissed with prayers 
 and blessings, after the energumens, or 
 in Lent after the competents. 4. Con- 
 sistents, συνιστάμενοι, συνεστῶτες 523. 
 40, ‘stood with’ the faithful throughout 
 the liturgy but without offering or 
 communion (κοινωνεῖν τῆς προσευχῆς 
 χωρὶς προσφορᾶς). In 442. const. the 
 consistents are dismissed after the kiss 
 of peace 13. 28, their communion in 
 prayer being limited to the Prayers: 
 but this passage may be only a survival 
 of an earlier stratum. In the other texts 
 the penitents are now not noticed, except 
 237. 35 and perhaps 41. 5: cp. 473. 21. 
 Pericope (περικοπή, arab. fas/). A 
 section of Scripture read as a lection. 
 P°risto (Syr. Jac., Nest.). See Bread. 
 Phaino (φαινόλιον, Syr. Jac. 70. 31, 
 
 and Chald.). A Chasuble. See Vest- 
 ments 5. 
 
 Phokh (arm.). The verse of an 
 antiphon. See Antiphon. 
 
 Pointing (eth. emdré). See Δεικ- 
 
 γύειν. 
 
 Pope (Egypt.: πάπας, copt. papa, 
 eth. papas). τ. The patriarch of Alex- 
 andria: in eth. /zk-papdas ‘archpope.’ 
 2. Eth., a metropolitan. 
 
 Praxis (πράξεις, Syr., Egypt.). The 
 lection from the Acts of the Apostles. 
 See Lections. 
 
 Prayers, The (7 πρώτη εὐχή 13. 28: 
 αἱ εὐχαὶ τῶν πιστῶν, ἡ ἐκτενὴς ἱκεσία). 
 The prayers of the faithful at the begin- 
 ning of the mass of the faithful, an 
 intercession for the whole church bidden 
 by the deacon and followed normally by 
 an inclination or blessing. In the texts 
 
586 
 
 this movement has been variously dis- 
 arranged and complicated. 
 Preanaphoral: the tract of the 
 liturgy preceding the anaphora. 
 Presanctified (τὰ προηγιασμένα sc: 
 δῶρα, arab. briyijyasmana, alsabtk tak- 
 disuha, arm. nakhasrbeal : slav. prejdco- 
 swyaschennaya). 1. The gifts before 
 consecrated, sc. on the sunday for com- 
 munion on weekdays (esp. wednesday 
 and friday) in Lent. 2. The liturgy 
 in which the presanctified gifts are ad- 
 ministered : constructed from the ordi- 
 nary liturgy by the omission of all 
 between the offertory and the Lord’s 
 prayer, the offertory prayer becoming 
 the proém of the Lord’s prayer. Bayz. 
 xciii. 9: xcviii. 32: 345: 537.17:S. James 
 lv. 494: 5. Mark Ixvi. 12. 
 Prophecy or Prophet: the Old 
 Testament lection. See Lections. 
 Prospharin(Copt.,=poopépew,arab. 
 tbrisfarin 148. 26: 164. 4; so called 
 apparently from the deacon’s exclama- 
 
 tion 164. 8). The veil of the oblation. 
 See Veil 3. 
 Prothesis. See Πρόθεσις. 1. The 
 
 office or act of setting forth the oblation, 
 including the arrangement of the bread 
 on the paten, the mixing of the chalice 
 and the veiling; being the second part 
 of the offertory (4. v.) moved back to the 
 beginning of the liturgy. (πρόθεσις, 
 προσκομιδή : arab. ¢akdimah:  siav. 
 proskomidiya: arm. matouthsoumn: Syr. 
 Un. arab. alkhidmat alauwali ‘the first 
 service’: Nest. ¢a#bhtha, including the 
 baking of the bread: copt. protheszs). 
 2. The oblation as set forth (360. 28, 
 34: 6 ἄρτος τῆς προθέσεως 508. 6: 528. 
 15: atab. takdimah: slav. predlojenie: 
 arm. arradschadrouthium 419. 15: 
 433-6). 3. The place in which the pro- 
 thesis is made (356.15). Byz., originally 
 the sacristy 309. 5: now the apse to the 
 N. of the bema (τὸ βόρειον μέρος 367. 
 29). For Nest. see Oven, Treasury. 
 4. The table on which the prothesis is 
 
 Glossary of Technical Terms 
 
 made (356. 16: arab. brishis, mahil 
 altakdimah, Melk. ma@idah altak. or 
 madhbah altak.: slav. predlojenze : arm. 
 entsararan, matouthsaran) : Byz.atable 
 in the N. apse, Arm. an altar or a recess 
 somewhere on the N. of the altar. 
 
 Prumion (/°riimyiin = προοίμιον, Ξ.γτ. 
 Jac.): the introduction to a Sedro (q. v.). 
 
 Psalms (ψαλμός, ψαλμῳδία, θεῖον 
 dopa: syr. mazmiro: arab. mazmir: 
 copt. psalmos: eth. mazmur: arm. 
 saghmos : slav. psalom). See Antiphon, 
 Dawidha. Used in the liturgy 1. 
 chiefly with the lections : see Alleluia, 
 Mesedi, Saghmos Jaschou, Shuraya, 
 Προκείμενον : 468. 28: 477. 8: 506. 
 365942126520: 4:1} 524, 160535. τἶἋέ τα 
 In the enarxis (q.v.) 487. 18: 253. 9: 
 345.17: 364sqq.: 422.6. 3. At various 
 points, especially at the communion: 
 see Κοινωνικόν. 
 
 Purificator (Syr. Jac., g°miiro 70. 
 37: 107.1: espigo). See Sponge. 
 
 Raised place, The (Nest., mactabh- 
 tha 273. 20): the footpace before the 
 altar, 
 
 Readers (ἀναγνώστης : arab. ῥᾷγ1: 
 arm. entherthsogh: slav. tshtetz: syr. 
 koriyo: Copt. anagnostes, arab. kari, 
 anjili, anagnust, eth. anagu°nstis). The 
 minor order entrusted with the recitation 
 of the lections and responsory psalms, 
 ranking below the subdeacons (29. 25 
 &c.). At first the readers read all the 
 lections (527), but the Gospel at least 
 has generally been taken from them and 
 given to the deacon or a higher ecclesi- 
 astic (cp. 507.12). There has also been 
 a tendency to confuse them with the 
 singers. 
 
 Redditio symboli: the recitation 
 of the creed by the competents in holy 
 week, 467. 25: cp. 532. 35. 
 
 Remains of the consecrated 
 species (τὰ περισσεύσαντα 25.15). Vari- 
 ously disposed of: 1. carried into the 
 sacristry and consumed by the deacons 
 
Glossary of Technical Terms 
 
 (Byz., 398. 31: probably 25.15: 463. 7). 
 2. Burnt (Syr., 487. 3: cp. Humbert 
 c. calumn, graec. | Max. bibl. patr. xviii. 
 397 H]). 3. Consumed by children 
 (530. 13: cp. Conc. Matiscon. c. 6). 
 4. Consumed by ministers at the altar 
 (Nest., 304. 30, in practice their com- 
 munion). 5. Reserved (534. 33). 6. Car- 
 ried home by the faithful for private 
 communion (Egypt., 526. 32). 
 Responsory (77.8). See Antiphon. 
 Rite. 1. A type of ritual system, a 
 liturgical family. 2. A particular ritual 
 function (τελετή, ἀκολουθία ; syr. ἐπεἦοδ: 
 arab. khidmah: copt. akolouthia). 
 Rub the bread, To (Egypt., arab. 
 massah alhamal 145. 14, eth. mazmaza 
 ku°rbanaigg.5) i. e.to test the soundness 
 of the loaf and to remove loose par- 
 
 ticles: cp. 545. 29. 
 
 Sacristy (παστοφόρια or -εἴα 25.15: 
 28. 7 [1 Chr. ix. 26 &c. nw, 7, διακονι- 
 κόν 484. 29: σκευοφυλάκιον : arm. sarkav- 
 aganoths, avandatoun: slay. riznitza: 
 Nest. dezth shamasha ‘house of the 
 deacon’ 251. 33, Chald. ὁ. diyakiin: Syr. 
 Un. ὁ. roz2 ‘house of the mysteries’ [arab. 
 sacristiya|: Copt. adiakontkon, arab. 
 mauda alkhidmah ‘place of service’). 
 The chamber attached to the church in 
 which the sacred vessels &c. are kept 
 under the charge of the deacon (519. 24). 
 The Byz. prothesis was formerly made 
 here (309. 5): in Mk. the prayers of the 
 enarxis are said here (113. 2). 
 
 Saghavart (Arm., 413. 43). 
 Crown. See Vestments 8. 
 
 Saghmos Jaschou (Arm., ‘the psalm 
 of dinnertime’ 425. 24). The Psalm 
 before the Prophet. 
 
 Sanctuary. The space within the 
 cancelli and the veil, containing the 
 altar and the synthronus. i. Names 
 a. Sanctuary: ἱερατεῖον 482.10: 354. 
 37: arm. srbaran (cp. syr. baith kidh- 
 sho 94.144: eth. macan kediis 195. 15, 
 beta makdas 195. 20, kedsat 196. 36). 
 
 The 
 
 587 
 
 b. Holy of holies q.v. Syt. Jac., Nest., 
 Eth. c. Temple; arab. (Byz., Syr. Jac., 
 Egypt.) hazcal 156. 22: copt. erphei : 
 eth. Aayecal. ἃ. Altar: Byz. θυσιαστή- 
 ριον (rubrics), slav. altar: Syr. Jac. and 
 Nest. madhbh®ha 69.15: 257.10: Copt. 
 thystasterion, manershoousht. e. Tré- 
 bune: βῆμα 476.5: arm, bem 423. 2: 
 
 Nest. d7m 257.9. f. Chancel: Nest. 
 kancit (=cancelli) 253. τό. g. Pres- 
 bytery: πρεσβυτέριον 524. 4. ii. Form, 
 
 δίς. Byz., the central apse (κόγχη 484. 
 28), the one altar being on the chord: 
 very rarely there is a second altar in N. 
 orS.apse. Syr. Jac. and Copt., the three 
 apses, each with an altar on the chord. 
 Nest., the square end of the church; 
 one altar partly recessed into E. wall. 
 Abyssin., a detached rectangular build- 
 ing with a dome in the middle of the 
 (round) church; one altar under the 
 dome. See Cancelli, Doors 3, Syn- 
 thronus, Veil I. 
 
 Schapik (Arm., 414. 5). 
 See Vestments I. 
 
 Schourdcharr (Arm., 414. 30). The 
 Chasuble. See Vestments 5. 
 
 Seal. 1. Syr. Jac. fadh‘o, the eu- 
 charistic bread. See Bread II. 2. Syr. 
 Jac., Nest. ia#thama, a conclusion, a 
 final verse 72. 8, or blessing 303. 19: 
 105. 30. Cp. ᾿Απόλυσις. 
 
 Second service of the kurbono 
 (Syr. Jac. teshmeshto d°tartén 72. 15, 
 Un. arab. alkhidmat althantyah). The 
 second part of the preliminary ser- 
 vice before the lections, pp. 72. 16- 
 76. 30; in Un. including the vesting 
 (which here follows the prothesis). 
 
 Sedro (Syr. Jac., ‘order’ 71. 21: 
 74. 30: 80. 20: 108. 7): a prayer con- 
 structed by the insertion of verses into a 
 more or less constant framework, con- 
 sisting of what seems to be survivals of 
 psalm-verses with gloria (cp. the Nes- 
 torian hymns 250. 25: 253, 29 &c. and 
 the common Greek form 354. 5-15) and 
 preceded by a proém (prumion q. V.). 
 
 The Alb. 
 
588 
 
 In some cases (74, 80) the structural 
 clauses have disappeared. The sedro is 
 recited by the priest standing before the 
 altar while the censer is swung. 
 
 Sermon (παράκλησις 3. 9: 29. 41: 
 διδασκαλία 3. 10: 521. 22 [1 Tim. iv. 
 13]: προσομιλία 464. 25: ὁμιλία 518, 28: 
 παραίνεσις 477.39: κήρυγμα : arm. cha- 
 roz, tscharr: slay. pooutshenie). The 
 instruction and exhortation on the lec- 
 tions (xlvii. 22) following the Gospel 
 (cp. Lk. iv. 17 sqq., Ac. xiii. 15). It is 
 not generally provided for in the rubrics, 
 and it is commonly misplaced in prac- 
 tice (e.g. Syr. Jac. at ror. 31). Several 
 sermons in succession were not uncom- 
 mon in the fourth cent. (29. 41: 477. 
 30: 531.53), and, as in some degree at 
 present, applause was frequent (468. 39: 
 477- 33: 507. 24). 
 
 Servant of the church (Syr. Un. 
 
 khadim alcanisah, τοῦ. 26). The 
 sacristan. 
 Shamamout (Arm., 421.12). The 
 
 first hymn of the enarxis, of which 
 ‘ Onlybegotten’ (Ὁ μονογενής 365. 33) 
 is the dominical form. 
 
 Shamashitha (syr. = ‘ diaconate,’ 
 Nest., Ixxvii.g). The book of dzakonzka. 
 Cp. Liber ministerii, Ἱεροδιακονικόν. 
 
 Sharakan (Arm., xcvill. 1, 308). The 
 Canticle book, containing the proper 
 hymns of the divine office. 
 
 μου δία gecawé (eth., lxxii. Io, 
 Ixxiv. 34). The Lectionary. 
 
 Shuraya (syr. ‘beginning,’ Nest. 
 256). The antiphon before the Apostle: 
 cp. Προκείμενον. (In the divine office 
 generally introductory to an anthem of 
 the type of 250. 25.) 
 
 Sides of the altar (Nest., gabhz): 
 apparently the spaces between the middle 
 and the ends of the altar. 
 
 Singer (ψαλμῳδός 468. 29: ψάλτης 
 518. 25 &c., ἱεροψάλτης 537. 36: syr. 
 psalth 95.10: arab, murattil: eth. ma- 
 samer : arm. saghmosergov, dpir ‘clerk’ 
 416, 11: slav. ewetz). A clerk of the 
 
 Glossary of Technical 7: erms 
 
 minor order of singers who form the 
 two choirs (χορός, arab. khirus or 
 khuriis) which sing the hymns and the 
 antiphons. 
 
 Sophia (Syr. Jac. 82. 3). See Σοφία. 
 
 Sponge (σπόγγος 395. 29, σπογγιά, 
 μοῦσα 359. 26: arab. zsfamjah: slav. 
 gouba: Syr.Jac. espigo, g°miro, Syt. Un, 
 arab, zsfanjah). The sponge with which 
 the vessels are cleansed; in Byz. used 
 also to sweep together (ἀποσπογγίζειν 
 395. 28, συστέλλειν 359. 26: cp. 411. 
 23) the particles on the paten. The 
 Arm, purificator (srdithsch, thasch, 
 kinak) is a linen napkin. 
 
 Spoon (Byz., AaBis [15. vi. 6]: arab. 
 mil'akah: slav. itsa: Syr. Jac. tar- 
 wodho 102.2: Copt. kokliarion, myster, 
 mysthert; arab. mil'akah: eth. ‘erfa 
 maskal 200, 23). ‘The spoon with which 
 the people are communicated in the 
 two species together. See Commu- 
 nion. The Abyss. like the Byz. spoon 
 has a cross at the end of the handle: 
 hence its name. 
 
 Subdeacon 13. 20% 
 ὑπηρέτης 519. 28: cp. xxix. 10: λειτουρ- 
 yes 490.7: syr. aphiidhyakno 95. 10: 
 hitipathiakna |Nest.|: copt. ypodiakon: 
 arab. absidiyakun: eth. nefka diyakon 
 ‘half-deacon’ 214. 23: arm. dzsarkavag: 
 slav. ypodiakon). One of the minor 
 order next below the deacons, assisting 
 the deacon in the more mechanical acts 
 of the service, as symbolized by the ewer 
 and basin for the lavatory delivered 
 to the Byz. subdeacon at his ordina- 
 tion. Formerly they probably received 
 the oblations of the people (Oblation- 
 arius). They have now no part de- 
 finitely assigned to them in the rubrics 
 (but see 214. 23: cp. western use), and 
 do not exist as a permanent order in 
 the Greek church. 
 
 Synaxar (Byz. συναξάριον, slay. 
 synaksar: Copt. synaxarion, arab, st- 
 nacsar 155.9: |xvili. 10). The Martyro- 
 logy or collection of the legends of the 
 
 (ὑποδιάκονος 
 
Glossary of Technical Terms 
 
 saints. In Copt. lections of the synaxar 
 are sometimes substituted for the Praxis. 
 
 Synthronus (σύνθρονος : καθέδρα 524. 
 3, ἡ ἄνω καθ. 370. 28, ἡ kK. τοῦ θυσιαστη- 
 ρίου 314.16: ? swbsellia 506. 22, προεδρία 
 ib. 21). The seats of the presbyters 
 ranged round the apse on each side 
 of the central throne of the bishop 
 (θρόνος 476. 6 &c., 6 ἐπισκοπικὸς 0. 
 530. 32, 6 0. 6 ἱερατικός 314. 15). 
 
 Table, The or The holy (1. That 
 on which ‘the food of God’ [Lev. ili. 11, 
 Fz. xliv. 7] is presented to Him, whether 
 the Table of Shewbread [Ex. xxv. 23 
 sqq., Lev. xxiv. 5-9: ‘the altar... the 
 table that is before the Lord’ Ez. xli. 
 22] or the Altar of Burntoffering [Ez. 
 xliv. 16, Mal.i. 7,12]. 2. A feast, a 
 meal, Ps. xxiii. 5, Ixxviii. 19: so 1 Cor. 
 Χ. 21 7p. Κυρίου ‘the Lord’s feast’ at 
 which the Lord’s sacrifice is partaken of, 
 as opp. to Tp. δαιμονίων). 1, The altar, 
 called ‘table’ once only in first three 
 centt., and that in immediate relation 
 with the act of communion (509. 4), but 
 commonly from the fourth cent. on. See 
 Altar. 2. The feast of the eucharist, 
 the eucharist as partaken, 31. 6: 65. 
 30: 476. 30: 479. 43: 481.12: 534. 
 25. 
 
 Tablitho (Syr. Jac., Nest.). See 
 Antiminsion. 
 
 Tabot (Eth.). The Ark (Heb. ix. 4). 
 A coffer of gold and gems preserved in 
 the cathedral church of Acsum, con- 
 taining a slab on which are inscribed 
 the ten commandments, supposed to be 
 the Ark of the Covenant stolen from 
 the temple of Jerusalem and carried to 
 Ethiopia by Menelek the son of Solo- 
 mon and the queen of Sheba. The slab 
 is used as the tablith on the altar (see 
 Antiminsion). Hence the tablith in 
 every church is called “οί. Possibly 
 there has been some confusion, such as 
 is common in ethiopic ritual language, 
 between the words ¢adlzth and ¢adot. In 
 
 589 
 
 the rubrics fa40¢ is commonly used 
 where the altar as a whole is meant. 
 
 Tachsa (-- τάξις, Nest.). The book 
 containing the liturgies and other sacer- 
 dotal offices, Ixxvii. 8. 
 
 Tagharan (Arm., xcvii. 38, 308). 
 The Hymnbook, which includes the 
 proper hymns of the liturgy. 
 
 Telditho (Syr. Jac., ‘elevation’). 
 The rubric of a prayer said by the 
 priest aloud and in an erect posture ; 
 as opposed to g°hontho (q.v.). Cp. 
 Kantna, Ἐκφώνησις. 
 
 Tersanctus (ὁ τρισάγιος ὕμνος 470. 
 42, 6 ἐπινίκιος ὕμνος 313. 24 &c. [cp. 
 479. 48], ἡ ἀγγελικὴ δοζολογία 480. 8, ἡ 
 τοῦ Tpioayiov δοξολ. 482. 22, ἁγιασμός 
 4. ν.). The Seraphic hymn, being Is. 
 vi. 3 (Apoe. iy. 8) with certain modifica- 
 tions : (a) ‘heaven and’ is added: cp. 
 Clem. R. 1 Cor. 34 § 6: (b) in all rites 
 but Pers. ‘ thy’ is substituted for ‘his’: 
 (c) in all rites but Egypt., Mt. xxi. 9 is 
 added in some form. See Thanks- 
 giving. 
 
 Thanksgiving, The (ἡ εὐχαριστία 
 Te Gore Σὶν. τό: 27.4.55: 526: 25 520: 
 12: ἡ μυστικὴ τῆς προσφορᾶς εὐχ. 506. 
 39: ἡ εὐλογία τ Cor. x. 16, cp. xiv. 16: 
 εὐλογήσας, εὐχαριστῆσας Mt. xxvi. 26 sq. 
 &c.: 508. 51). The great Thanksgiving 
 with which the anaphora opens and in 
 which the divine nature, creation, pro- 
 vidence and redemption (τὰς ἀφάτους 
 εὐεργεσίας 474. 6: τὰς ἱερὰς θεουργίας 
 488. 18: cp 492. 3 5464.) are commemo- 
 rated, culminating in the recital of the 
 Institution. It divides into three parts, 
 the Preface, the Sanctus and the Post- 
 sanclus, and the distribution of topics 
 between the preface and the postsanctus 
 is characteristic and more or less a 
 criterion of rite. The whole céntral 
 action of the liturgy, whatever its scope 
 in detail, was originally included in 
 εὐχαριστία : hence ἡ εὐχαριστία as the 
 principal title of the sacrament and 
 such phrases as ἡ εὐχαριστηθεῖσα τροφή 
 
59° 
 
 (Just. M. AZ. i. 66) of the consecrated 
 elements. See Εὐλογία. 
 
 Thoouth (Copt., Ixx. 17). The first 
 month, Aug. 29-Sept. 27. 
 
 Three, The (Egypt., 520. 38: ai y 
 121.1) ‘the three great prayers’ (160. 3) 
 for the church, the pope and the con- 
 gregations, bidden by the deacon and 
 recited by the priest at the end of the 
 Prayers. 
 
 Throne. 1. The Altar q.v. 2. The 
 bishop’s throne. See Synthronus. 
 
 Tone: see Music. 
 
 Treasury (Nest., dezth gaza 262. 184, 
 beith kudhsha ‘house of the holy thing’). 
 A recess in the N. wall of the sanctuary 
 where the vessels are placed until the 
 offertory. 
 
 Trisagion (Byz. ὁ τρισάγιος ὕμνος 
 535. 1, ὃ τρισάγ. 527. 7, τὸ τρισάγιον 
 345. 2: arab. γι: α)γη71: slav. trisyatoe: 
 arm. evechsrbeann or ergsrbeann: Copt. 
 arab. ajyws althalathah). ‘The hymn 
 “Ayws ὃ Θεὸς κτλ related to have been 
 revealed at Constantinople in the ponti- 
 ficate of S. Proclus (531. 9), and first 
 occurring among the cries of the fathers 
 of Chalcedon (Labbé-Cossart Conczlia iv. 
 1102 A). Sung either at the beginning 
 of the mass of the catechumens (Byz., 
 Syr., Pers.) or before the gospel (Egypt.). 
 Addressed to the holy Trinity (481. 23); 
 but by Monophysites and Armenians, 
 since Peter the Fuller, to the Son, an 
 additional clause being added: in Syr. 
 Jac. the original ‘ who wast crucified for 
 us’ always (77): in Copt. and Abyssin. 
 this and other clauses 155, 218: in 
 Arm. a proper for the season (423). 
 In Byz. on certain festivals a proper 
 antiphon is substituted for the Trisagion 
 (369). 
 
 Turgama (‘interpretation’: Nest., 
 257, 259). A hortatory hymn sung be- 
 fore the Apostle and the Gospel. That 
 for the Apostle is fixed: for the Gospel 
 propers are provided. They are now 
 disused. The composition of ¢argami 
 
 , 
 
 Glossary of Technical Terms 
 
 is attributed by ‘Abhdishu (Assemani 
 B. O. iii. [1] 66) to Bargauma (fl. 480). 
 
 Uniat : acommunity, which retaining 
 with small modifications its own rite, 
 customs and canons, has submitted to 
 the Roman see and accepted the Roman 
 dogmatic system. The Uniats are (1) 
 formerly Orthodox, and of the Byzantine 
 rite, the Melkites (ram catulict) of 
 Syria and Egypt (arabic rite) ; the Greek 
 ‘catholics’ of the Levant and Italy and 
 the Albanians of Sicily (greek); the 
 Bulgarian and Ruthenian (Slavonic) and 
 Roumanian (roumanian) ‘ catholics’ of 
 the Balkan Peninsula and Austria Hun- 
 gary: (2) formerly Jacobite, of the 
 Syrian rite, the Syrian (syriac, rubrics 
 in carshuni, i.e. arabic in syriac script) ; 
 of the Egyptian rite, the Coptic (coptic 
 with arabic rubrics) and Abyssinian 
 (ethiopic), ‘catholics’ of Asia and 
 Africa: (3) formerly Monothelete, of 
 the Syrian rite, the Maronites of the 
 Lebanon (syriac with carshunic rubrics): 
 (4) formerly Nestorian, of the Persian 
 rite, the Chaldaeans of Kurdistan and 
 Malabar (syriac): (5) formerly Grego- 
 rian Armenian, of the Armeno-Byzantine 
 rite, the Armenian ‘ catholics’ of Asia 
 Minor, Turkey and Austria (armenian). 
 
 Uroro (ὠράριον, Syr. Jac., 70.10). A 
 Stole. See Vestments 3. 
 
 Vacas (Arm. 414. 25). An Amice, 
 See Vestments 9. 
 
 Veil. I. The curtain of the sanctuary 
 (καταπέτασμα 506. 18 [in Ex. Lev.= 
 ΤΠ the veil of the holiest], παραπέ- 
 τασμα 470.8: 523. 43: ἀμφίθυρα 476. 
 8: βῆλα vela 506. 17, cp. 509. 12: 
 syr. wila vela 268. 35: copt. sata- 
 petasma: arab. hijab [sttarah 511. 2): 
 eth. mantola‘et: arm. waragoir: slav. 
 ZaWwesa). 
 
 IJ. The curtains of the altar, hung 
 on rods between the columns of 
 the ciborium. These have generally 
 
Glossary of Technical Terms 
 
 vanished: but the Syr. Jac. and Arm. 
 have a curtain in front drawn during the 
 manual acts and the communion. 
 
 Ill. The silk veils of the oblation 
 
 Byz. κάλυμμα, πέπλον £47. 22, arab. 
 M4 μ, 54 ἢ 
 
 gita, slav. pokrowetz: arm. chogh: Syr. 
 Jac. shushepho: Syr. Un. arab. mandil: 
 Maron. arab. gta: Copt. mappa, arab. 
 lafafa, eth. macdan, machfad, lebes: 
 Nest. shishtfa). 1. Byz, Syr., Egypt. 
 have three veils: (a) For the paten 
 (πρῶτον Kar., δισκοκάλ. 360. 5, arab. κ΄. 
 alauwal, slay. maliy wozdouch: Syr. 
 Jac. hiiphiyo d°pinco 73. 2: Syr. Un., 
 Maron. arab. Κ΄. alsainiyah: Copt. no 
 special name 148. 25 [Jdafafa], eth. 
 cedana ‘awed 226. 25). The Byz. is 
 sometimes a metal dome. (b) For the 
 chalice (δεύτερον κάλ. 360. 13, arab. 
 & althanz, slav. as a.: [corporalia 
 ΒΡ 2 syr. jac: 2. d°coso 73. 2: Syr. 
 Un. and Maron. arab. g. alcas: Egypt. 
 no special name 148. 25). The Coptic 
 chalice is covered with a cubical box 
 (tote, thronos nte pipoterton, arab. cursi 
 alcas ‘stand of the chalice’) with a round 
 aperture in the top corresponding to the 
 mouth of the chalice which’stands within 
 flush with the top of the ¢o¢e: the aper- 
 ture is covered with one of the mats (¢hom 
 ‘plate, arab. ¢abak, hasirah) which 
 lie on the altar, and the paten is placed 
 on this. The Byz. is sometimes a metal 
 cover. (c) For both (τρίτον κάλ., ἀήρ 
 360. 18, νεφέλη, ἀναφορά, TO ἀνώτατον 
 πέπλον 348. 25 ὦ, TO μέγα εἰλιμμένον 
 548. 32, arab. ο΄. alfaukani ‘top veil’ 
 (Melk. satar alf. ‘top shield’), slav. 
 bolshoy wozdouch: Syr. Jac. annaphira 
 WAe 15, atmo ‘cloud’ 7o: 38: ‘Syr. 
 Un. and Maron. arab. xafur: Copt. 
 prosfarin, arab. ibrisfarin 148. 26, 
 eth. macdan 204. 27). 2. Arm. seems 
 to have two, one of the chalice ¢satskoths 
 skuh, the other of both paten and 
 chalice, chagh. 3. Nest. has one cover- 
 ing for both, shzshifa 282. 17 ὁ. 
 
 IV. Nest., the humeral veil (v°kad- 
 
 591 
 
 lana 298.5 6) worn by the deacon who 
 hoids the paten at the communion of 
 the people. 
 
 Verse. See Antiphon. 
 
 Versicle. See Στίχος. 
 
 Vestments (ἡ ἱερατικὴ στολή 345. 2: 
 399. 7 [1 Esd.iv. 54]: arab. Orth., Melk., 
 Syr. Un., hullat alcahniityah, Maron. 
 thiyab altakdis : Copt. tistolé nieratikon, 
 hbos ethouab nte niougb, arab. badlat 
 almukaddasah alcahniityah). The prin- 
 cipal vestments, for the most part com- 
 mon to all rites are the following : 
 
 1. The Alb (χιτωνίσκος 476. 14, 
 χιτώνιον 506. 27 : Byz. στοιχάριον, στι- 
 χάριον, arab. zstikhadrah, slav. stichar, 
 arm, schapik: Syr. Jac. cithino, Syr. 
 Un. arab. Ramis, Maron. cttdnah: Copt. 
 stoicharion, stychart, potérion | -ε- ποδή- 
 pyns|, shento, marppa, mappa, arab. 
 tuniyah, eth. kamis: Nest. ¢idhra, 
 Chald. μέλημα). The principal under- 
 vestment, worn by all orders; a sleeved 
 tunic reaching to the feet, properly of 
 white linen, now sometimes of other 
 material, and for deacons generally 
 coloured (except Copt.). 
 
 2. The Cuffs (Byz., ἐπιμανίκια, ἐπι- 
 μάνικα, arab. cumm pl. acmam, slav. 
 naroukawnitza, arm. bazpan : Syr. Jac. 
 sendo, -dé: Syr. Un. arab. 1. sennar, Υ. 
 παρα: Melk. and Maron. arab. cumm 
 pl. cummin: Copt. kamasion, arab. 
 cumm pl. cumman, eth. acmam, edjgé : 
 Chald. zezda). Embroidered cuffs, or 
 in some cases armlets reaching the 
 elbow, confining the sleeves of the alb, 
 worn by bishops and presbyters, and in 
 Byz. also by deacons (other rites ?). In 
 Copt. and Abyssin. much in disuse : 
 unknown to Nest. (At 197. 42 there is 
 some confusion in the text, the acmam 
 being spoken of as if the βαλε). 
 
 3. The Stole. a. Sacerdotal (Byz. - 
 ἐπιτραχήλιον, arab. bztrashil {[Melk. ὁέ- 
 trashil], slav. epttrachil, arm. ourar: 
 Syr. Jac. #roro, Syr. Un. arab. ὀΐζγἄ- 
 shil(?), Maron. bi/rashil: Copt. orarion, 
 
592 
 
 schordion, arab. bitrashil, eth. motaket : 
 Pers. zara). A broad strip of silk, 
 with an aperture at one end for the 
 neck : worn by bishops and presbyters, 
 hanging in front like a scapulary. The 
 Nest. priest’s stole is like the western 
 and worn in the same way, crossed by 
 presbyters, hanging by bishops.  b. 
 Diaconal (ὀθόνη 476.16: 506. 28: Byz. 
 ὠράριον, arab. zunnar, slav. orar: in 
 other rites, as a.). A narrow strip of 
 embroidered silk, worn either pendant 
 back and front from the left shoulder 
 (Russian, Nest.), or passed under the 
 right arm with the ends thrown over 
 the left shoulder and so hanging back 
 and front (Greek, Syr. Jac., Copt., 
 Abyssin.), or by Coptic subdeacons 
 passed across the breast, under the arms, 
 crossed on the back, drawn over the 
 shoulders and the ends passed through 
 the band in front (like Byz. deacon at 
 the communion 393. 8, except that here 
 it is crossed again in front), 
 
 4. The Girdle (Byz. ζώνη, (wvapror, 
 arab. zunnar, slav. poyas: arm. gol? ; 
 Syr. Jac. zéndro: Syr. Un., Maron. 
 and Melk. arab. zuénnar: Copt. zoun- 
 arion, ounarion, arab. mintakah, zin- 
 nar, eth. zenar: Pers. 2u%nara). <A 
 waistband worn by bishops and pres- 
 byters, commonly with clasps, confining 
 the alb and (except Abyssin.) the stole. 
 
 5. The Chasuble (Byz. φελόνης, pedd- 
 νιον, -wy.ov, φαινόλιον, -ὦλιον, arab. 
 iflunyah, 51αν. felon, arm. schourdcharr, 
 Melk, arab. falinyiin: Syr. Jac. phaino, 
 Syr. Un. arab. badlah, Maron, arab. 
 vida’; Copt. felonion, kouklion, am- 
 forion, arab. burnus, eth. kaba lanka: 
 Nest. ma‘apra, Chald. phaina). The 
 supervestment of priests ; in form a semi- 
 circle of material put on like a western 
 cope and sewn up the front, thus en- 
 veloping the person and requiring to be 
 drawn up over the arms to allow of 
 action. The Greek chasuble is still in 
 this form, slightly shortened in front, 
 
 Glossary of Technical Terms 
 
 and provided with buttons &c. by means 
 of which the front can be folded and 
 held up so as to leave the arms free 
 (hence χαλάσαι τὸ φ. 379. 41 ‘to undo 
 the buttons and let the front fall’). In 
 Russia the front is generally cut out, 
 leaving a fall of about nine inches from 
 the neck. In all other oriental rites the 
 chasuble has been opened down the front 
 and is only fastened on the breast, be- 
 coming in effect a western cope. In 
 place of the chasuble Greek metro- 
 politans and all Russian bishops wear 
 the Sakkos (σάκκος, slay. sakkos), a loose- 
 sleeved tunic, identical in form with the 
 western dalmatic. 
 
 6. The Pallium (Byz. ὠμοφόριον, slav, 
 omofor, arm. emiphoron : Syr. Jac. hem- 
 nicho | ‘necklace’ Gen. xli. 42 &c.], arab. 
 bitrashin: Syr. Un. arab. betrashil: 
 Copt. omoforion, pallin, arab. ballin, 
 bitrashil; Nest. martita). A long scarf 
 originally of lamb’s wool (507. 1), 
 marked with crosses, worn by bishops 
 over the chasuble, passing round the 
 shoulders, tied loosely on the left 
 shoulder, and its ends falling nearly 
 to the ground back and front. Byz. 
 and Copt. is now of embroidered white 
 
 silk: the Syr. Jac. of the same colour 
 
 as the chasuble and shaped like a 
 double epitrachelion or a scapulary ; 
 among the Nestorians it is disused, 
 
 The following are less prevalent and 
 of smaller importance : 
 
 7. The Genual (Byz., ἐπιγονάτιον, 
 ὑπογονάτιον, arab. hajr, slav. palitza, 
 arm. koncherr). A lozenge-shaped em- 
 broidery hung from the girdle: worn by 
 Byz. dignitaries (355. 36). In origin it 
 seems to be either a napkin or a pouch, 
 and in Russia the presbyteral form 
 (nabedrenntk) still hangs like a pouch, 
 
 8. The Crown (Byz. μίτρα, slay, 
 mitra, arm. saghavart: Syr. Un. arab, 
 taj: Copt. métra, klam, tschrepi: arab. 
 taj). A crown of silver, in form like 
 a high royal crown, the hoops filled in 
 
Glossary of Technical Terns 
 
 with velvet decorated with jewelled 
 medallions, the whole surmounted by a 
 cross: that of the Coptic patriarch and 
 some of those of the Abyssin. are more 
 like helmets. Used by Orthodox, Syr. 
 Un. and Coptic bishops: by Arm. and 
 Abyssin. presbyters, and sometimes by 
 Armen. deacons. Armen. bishops use 
 western mitres: Syr. Jac. and Syr. Un. 
 bishops use a hood (syr. macnaphtho, 
 carsh. magnaphah: perhaps the Maron. 
 mancaphah is a hood, but it seems 
 to be the amice), as also Coptic dig- 
 nitaries (whence howk/ion of the chasuble 
 from its hood: and dzznuws is a hooded 
 cloak), and Nest. bishops (62777). 
 
 9. The Amice (Arm. vacas, Syr. Un. 
 carsh. hamlich, Maron. mancaphah?). 
 An oblong linen arranged about the 
 neck and tied under the arms with 
 strings. Derived from the Roman use 
 but worn over, not under, the alb by 
 Armen., Syr. Un. and Maronite priests. 
 The Armen. vacas has a large apparel 
 of repoussée metal forming a collar. 
 The Copts use a vestment (copt. Aa/zz, 
 ballin [pallium], /ogion [Χογεῖον wn 
 ‘breastplate’ Ex. xxviii. 23 &c.], ephout 
 [? TADS ‘ ephod’ Ex. xxviii. 4 &c.], arab. 
 ballin, shamlah, tatlasan) which is in 
 effect an amice, a long linen cloth 
 arranged round the head like a hood, 
 
 ῷ ὦ 
 
 es) 
 
 and hanging back and front over the 
 right shoulder: used by presbyters. 
 
 Wafer. 
 Water. 
 
 See Bread. 
 
 1. Mixed with the wine in 
 the chalice at the prothesis. See Mix- 
 ture. 2. Byz., Hot (θερμόν 341. 21, 
 τὸ ζέον 394. 12: arab. z@wwm), infused 
 into the chalice after the Commixture 
 (not Armen.). See Zéov. 3. Abyss., ad- 
 ministered to and drunk by communi- 
 cants after communion to cleanse their 
 mouths, 242. 1. 4. Copt., sprinkled on 
 the altar (and on the people) at the end 
 of the liturgy, 188. 15. 
 
 Watus (= βάτος, Copt. arab., ciii). 
 See Music. 
 
 Wipe the face (Copt., arab. massah 
 wajh, 188.18). A symbol of the appli- 
 cation of the blessing given or prayed for, 
 Probably borrowed from the practice 
 of the Moslems who pass their hands 
 down their faces after prayer. Cp. Syr. 
 Jac. form of the Peace: see Peace 1. 
 
 Worship, To (Nest., s°gedh). To 
 
 genuflect. Cf. Μετάνοια, Προσκυνεῖν. 
 
 Zendo (Syr. Jac., Syr. Un., Chald.). 
 The Cuff. See Vestments 2. 
 
 Zumara (‘song, Nest., 258). The 
 Alleluia and its verses. See Alleluia. 
 
 Zunoro (ζωνάριον, Syr. Jac., Pers.). 
 The Girdle. See Vestments 4. 
 
594 
 
 Glossary of Technical Lerms 
 
 B. GREEK 
 
 “Ayia, τά (arab. alkudsan: copt. 
 neethouab: arm. srboutheanch 413. 22. 
 oxen ὈῚΡΠ , consecrated things, sa- 
 crifices &c., Lev. xxii. 2). 1. The gifts 
 as offered in the offertory or prothesis, 
 122. 294: 379.32. 2. The consecrated 
 gifts, 398. 31. 
 
 «Αγιάζειν (syr. haddesh : arab. kaddas : 
 eth. kaddasa: copt. toudo, eragiazin : 
 rendered above by ‘sanctify,’ ‘hallow.’ 
 LXX=Wp, WTP a. consecrate, Ex. 
 xxviii. 41, Lev. xxvii. 14; Ὁ. regard as 
 holy, Dt. xxxii. 51, Is. viii. 13). 1. To 
 consecrate the gifts: of our Lord at the 
 institution, 51. 29; of the divine action 
 in the liturgy, 54.6. 2. To acknowledge 
 or proclaim the divine holiness, 132. 4. 
 
 “Αγιάσματα, τά (arab. hudsat. LXX 
 =D'WP consecrated things, Ez. xx. 40). 
 The consecrated gifts, 65. 32 @: 338. 20. 
 Cp. Ἅγια. 
 
 “Αγιασμός (syr. Riddasha, arab. kud- 
 ads, takdis, eth. keddasé, qq. ν.» copt. 
 agtasmos). 1. Consecration, 536. 18. 
 2. The proclamation of the divine holi- 
 ness, 132. 5. Cp. ἁγιάζειν. 
 
 ᾿Αήρ. See Veil Il. 1c. 
 
 ᾿Ἀκολουθία (506. 37 : arab. khidmah, 
 copt. akolouthia, syt. tichso). An office 
 or service. 
 
 ᾿Ακροστίχιον (29. 30). The refrain 
 of a responsory psalm, See Antiphon. 
 
 ᾿Ακροώμενος. See Hearers. 
 
 “ApBov. See Ambo. 
 
 ᾿Αμύητος: uninitiated, unbaptized. 
 
 *Apdidvpa. See Veil I. 
 
 *AvaBabpot: the φδαὶ τῶν ἀναβαθμῶν 
 
 or Gradual Psalms, cxix (cxx)-cxxxili 
 (cxxxiv): sung in three groups as at 
 once the psalms of vespers and the anti- 
 phons of the enarxis of the Presanctified, 
 345. 18a. 
 
 "Avayvwopa. See Lections. 
 
 ᾿ΑἈναγνωστικόν. The Old Testament 
 Lectionary, of the divine office and the 
 Presanctified, Ixxxii. 33, Ixxxvil. 
 
 »Ἀναϑεικνύναι. 1. ‘Exhibit,’ ‘display,’ 
 perhaps with the further meaning of 
 ‘dedicate,’ of our Lord at the institution, 
 529.17: 51. 28, and syr. haw? 493. 25: 
 $7, 3... a. Ὁ Declare937 spy make,’ 16. 
 19: 26.15: 347-12, particularly of the 
 effect of consecration 329. 32: hence 
 ἡ ἀνάδειξις τοῦ ἄρτου τῆς εὐχαριστίας the 
 consecration, 523. 10. 
 
 ᾿Αναφέρειν (sc. ἐπὶ τὸ θυσιαστήριον 
 Jas. 11. 21. In Ex. Lev. Num. generally, 
 like ἐπιτίθημι, =VOPN ‘burn’; else- 
 
 where generally ="2¥0 ‘lift up’: in 
 both cases, of the action of the ministers 
 in the bumtoffering: cp. Heb. vii. 27. 
 Rarely of the people as bringing the 
 burntoffering, =") Lev. xvii. 5: 2Chr. 
 xxix. 21, 31, 32, or 2” U2) Lev. iii. 14: 
 see Προσάγειν, Προσφέρειν. In Heb. 
 xiii, 15, 1 Pet. ii. 5 of the church as the 
 ἅγιον ἱεράτευμα. In the other languages, 
 properly, syr. assek ‘ lift” Ex. Xxiv. 5, Ps. 
 li. 19, 1 Pet. ii. 5: eth. aeraga ‘pring 
 up’ Ps. li. 19, 1 Pet. ii. 5: copt. ini 
 epshoi or ehret ‘ bring up’ Ex. xxiv. 5, 
 xxx. 9). In respect of the eucharist 
 (1) of the deacons putting the oblation 
 on the altar 525. 27: (2) of the cele- 
 
Glossary of Technical Terms 
 
 brant ministering the anaphora, 29. 7 sq. 
 Never of the people. In the other 
 languages the proper words are not 
 used distinctively: syr. assez 268. 2: eth. 
 @eraga 197.1: 204. 21: 217. 32: but 
 copt. 272 ehrét exactly in the anaphora 
 of S. Greg. 
 
 ᾿Αναφορά (= nby burntoffering, LXX 
 Ps. 1.19: Sym. Gen. viii. 20, 2 R. vi. 17, 
 ΠΕ το τοῦ» Job) χα: 8, Ps: xix. 4: 
 generally ὁλοκαύτωμα, -ωσις, κάρπωμα, 
 
 τωσις, ὁλοκάρπωμα, -wois). See Ana- 
 phora. 
 ᾿Ανθολόγιον. The book containing 
 
 selections of propers from the J/enaea 
 &c, 
 
 *Av@paé. See Coal. 
 
 ᾿Αντίδωρον, See Eulogia. 
 
 ᾿Απόλυσις (arab. fall, slav. ofpoust, 
 Melk. arab. £hatm ‘ seal, cp. Seal 2). a. 
 Dismissal ,the breaking up ofanassembly, 
 505. 34: 80 ἀπολύεσθαι ‘to break up,’9. 21: 
 27.14. Cp. Mass. b. The conclusion of 
 an office and the formula with which it 
 is concluded, 398. 28: 399. 28: εὐχὴ 
 ἀπολυτική 67. 23: cp. absolutio. So 
 ἀπολυτίκιον (Melk. arab. adiliticyin), 
 the troparion sung at the end of ves- 
 pers and lauds. The conclusion and the 
 concluding formula of a movement in 
 the liturgy, 361. 11. So the ἀπολυτίκιον 
 is sung after the Little Entrance 368. 
 34, and after the Communion 396. 20. 
 
 ᾿Απολυτίκιον. See ᾿Απόλυσις. 
 
 ᾿Αποσπογγίζειν. See Sponge. 
 
 ᾿Απόστολος. See Apostle. 
 
 ᾿Αποφαίνειν, ‘declare, ‘ appoint’; so 
 ‘make’ 8. 27 (very common in Cyr. 
 Al.): so of the effect of consecration, 
 21.7. Cp. ᾿Αναδεικνύναι. 
 
 ᾿Αρχιερεύς. See Ἱερεύς. 
 
 ᾿Ασπάζεσθαι, ᾿Ασπασμός. See Kiss, 
 Peace. 
 
 ᾿Αστήρ, ἀστερίσκος (300. τ: 547. 
 15: 548. 30: 550. 36: arab. may: 
 slav. swezdnitza: Copt. arab, kubbah 
 ‘dome’: Byz., Syr. Un., Copt.). Two 
 metal bars, the Greek bent twice at 
 
 525 
 
 right angles, the Coptic half hoops, 
 crossed and rivetted at the centre; 
 set on the paten to prevent the dis- 
 arrangement of the bread by the veil. 
 
 Αὐτόμελος (369. 7: so idtdpuedos) : 
 having a tune proper to itself. 
 
 Βαπτιζόμενος. See Competent. 
 
 Βῆμα. See Ambo, Bema, Sanc- 
 tuary. 
 
 Βημόθυρα. See Doors 3. 
 
 Γνωρίσατε. See Ἐπιγινώσκειν. 
 
 Δεικνύναι. 1. ‘Point, by way of 
 
 marking the application of the spoken 
 formula : a. of the deacon, 386. 1: 387. 
 1; b. of the priest, Copt. arab. ashar 
 177. 29: so eth. emdré ‘ pointing,’ 204. 
 16 &c. 2. § Display,’ 368. 22. 
 
 Διαιρεῖν (489. 28: 526. 49. LXX 
 Gen. xv. 10 W032, Lev. i.17, v. 8 I™1377, 
 Ley. i. 12 NA, of dismembering sacri- 
 fices). To break or divide the host. 
 See Manual Acts 2. 
 
 Avakovety (4. 3), of the deacon, to 
 recite the formulae appropriated to him. 
 Cp. Κηρύσσειν. 
 
 Διακονικά. 
 
 Διακονικόν. 
 
 See Diakonika. 
 
 See Sacristy. 
 Δισκοκάλυμμα. See Veil IIT. τ (a). 
 Δίσκος, δισκάριον. See Paten. 
 Aoxetov. See Communion. 
 Δύναμις (370. 7 @): the deacon’s call 
 
 to the choir to raise its voice. 
 
 Δῶρον (in LXX, frequently =) : 
 in Ley. and Num.=/27, except Lev. 
 Se Oy ty 1721 22. oe atl, Hy INiten 
 xxviii, 24 where = O11) of ‘the bread 
 of God.’ Thus it is the most inclusive 
 word for sacrifice. In N.T., except 
 Eph. ii. 8, Apoc. xi. 10, always of a 
 gift to God, and this, except in Lk, xxi. 
 I, 4, in the sense of a sacrifice, Mt. 
 ii. II, V. 23Sq., XV. 5, xxiii. 18sq., Mk. 
 ΝΠ ΤΙ ΠΙῈΡ Wes ὙΠ: 4; he Ὁ. adic <1): 
 See Gift. 
 
 Qq 2 
 
596 
 
 Δωροφορία (508. τό sq.), δωροφο- 
 ρεῖν (33.4). See Offertory. 
 
 Εἰκών. See Icon. 
 
 Εἰλητόν (316. 10: slav. z/¢¢on, {1101}. 
 The corporal or napkin on which the 
 oblation is placed. In origin, a con- 
 venient reduplication of the linen cloth 
 of the altar (σινδών 508. 4): now 
 generally of silk. The name is derived 
 apparently from Mk. xv. 46. Cp. An- 
 timinsion. 
 
 Εἰλιμμένον, Τὸ μέγα (548. 32: for 
 εἰλημένον). See Veil III. 1c. 
 
 Εἰρηνικά (arab. salamyah). The dea- 
 con’s ektene, so called from the phrase 
 ἐν εἰρήνῃ Tov Κυρίου δεηθῶμεν. 
 
 Etppos (slav. Ζγγ105). A troparion 
 which ‘draws, or sets the structural 
 type of, a series of troparia: e.g. ‘the 
 hirmos of the gth ode,’ 388. 7, is the 
 troparion which is the model of those 
 which make up the gth ode of the canon 
 of the ὄρθρος or lauds for the day. 
 The Εἱρμολόγιον is a collection of such 
 troparia. 
 
 Εἰσοδικόν (368. 29: slav. wehodnoe). 
 The hymn after the Little Entrance: be- 
 ing a verse (on feasts of our Lord proper, 
 on other days Δεῦτε προσκυνήσωμεν καὶ 
 προσπέσωμεν Xpiat®@) followed by a re- 
 frain (on feasts of our Lord and of 
 B. V. M. that of the 2nd antiphon of 
 the enarxis, on other days that of 
 the 3rd ferial antiphon, S@cov ἡμᾶς 
 υἱὲ Θεοῦ 6 ἐν ἁγίοις θαυμαστὸς ψάλλοντάς 
 σοι ἀλληλούϊα). 
 
 Εἴσοδος. See Entrance. 
 
 ’Exteivare, ‘stretch forth’ the hands, 
 132.27: 133.10; where it is apparently 
 addressed to the concelebrating pres- 
 byters, bidding them to mark their co- 
 operation with the principal celebrant 
 either by spreading their hands in prayer 
 (cp. Is. i. 15) or by extending them 
 towards the oblation. 
 
 "Extevy (cp. ἡ ἐκτενὴς ἱκεσία 373. 4: 
 slav. ektentya, arab. actdni, Melk. actd- 
 
 Glossary of Technical Terms 
 
 nin: Copt. deésts, arab. f2lbat): an 
 ‘extended’ or prolonged prayer, a 
 litany of several suffrages; with perhaps 
 also a suggestion of ‘fervour’ (Joel i. 
 14, Jonah iii. 8, Judith iv. 10, Ac. xii. 5: 
 cp. ἐκτενία 478. 21, Judithiv. 7). Called 
 also Εἰρηνικά, Συναπτή qq. v. The 
 Little ektene or synapte (4 μικρά, 
 malaya, alsagir), the short form, 364. 
 31, is distinguished from the Great 
 (ἡ μεγάλη, bolshaya, alcabir), 362. 30. 
 Εὐχὴ τ. ἐκτ. ixeo. 373. 4, the prayer 
 said by the priest while the deacon 
 recites the ektene. 
 
 ἙἝκτή sc. ἡ ἑκτὴ dn (369. 7: cp. 
 388. 7), the sixth ode of the proper 
 canon of nine odes, the great hymn in 
 lauds. Cp. Etppos. 
 
 ᾿ἘἘΕκφώνησις, -ὥς, -et (arab. yu‘allin, 
 Melk. z‘lan: slav. wozglashenie: arm. 
 *Z dsain: Syr. Jac. ¢°loitho, Syr. Un. 
 arab, 2‘dan, Maron. ka’z/an, mu‘allanan: 
 Copt. ash ebol, arab. yasrukh, eth. 
 baabiye kal: Nest. kaniina, Chald. 
 b°kala). The rubric of prayers &c. said 
 aloud by the celebrant as opposed to 
 those said μυστικῶς, in a low inaudible 
 
 voice. See 486. 2: 533. 19. 
 “Evapéis. See Enarxis. 
 *Evepyovpevos. See Energumen. 
 Ἕνωσις. See (1) Mixture. (2) 
 
 Manual Acts 4. 
 
 ᾿Ἐπεύχεται. The rubric of the more 
 solemn prayers, esp. in the Byz. books, 
 either as an intensive form or in the 
 sense of ‘goes on to pray’ or ‘ prays 
 on.’ Detached and incidental prayers 
 are otherwise rubricated, e.g. λέγει 
 εὐχήν, εὔχεται, Or with the simple title 
 εὐχή. 
 
 ᾿Ἐπιγινώσκειν (Syr.), ‘take know- 
 ledge of,’ ‘recognize’ a person as one 
 of the faithful (1 Cor. xvi. 18, 2 Cor. 
 ΧΙ, 5: Iren. Haer. iii. 3 § 4) and there- 
 fore as admissible to the mass of the 
 faithful. So ἐπίγνωτε ἀλλήλους ‘see 
 that there is no disqualified person 
 
Glossary of Technical Terms 
 
 present,’ 41. 7: 473. 22: 496. 29 where 
 also γνωρίσατε. 
 Ἐπίκλησις. See Invocation. 
 ᾿ΕἘπιμανίκια. See Vestments 2. 
 Ἐπινίκιος ὕμνος. See Tersanctus. 
 Ἐπισυνάπτειν, to attach a formula 
 to what proceeds, ‘add,’ 46. 264: 52. 
 29: 520. 4: 549. 26, 30. 
 Ἐπιτραχήλιον. See Vestments 3. 
 Ἕσπερινός (arab. gurid, slav. wetsh- 
 ernya). Vespers. 
 
 Εὐαγγέλιον. See (1) Gospel, (2) 
 Lections. 
 Εὐαγγελιστάριον. In the arrange- 
 
 ment of the sunday Gospels, the lections 
 from S. Matthew begin on the sunday 
 after Pentecost and are read till the 2nd 
 sunday before the Exaltation of the 
 Cross: those from S. Luke begin on 
 the 2nd sunday after the Exaltation and 
 continue till the sunday of the Prodigal, 
 i.e. the 3rd before Lent. The details 
 of the arrangement therefore depend 
 upon the date of Easter, and the Evay- 
 γελιστάριον consists of a series of 35 
 κανόνια or tables determining the ar- 
 rangement for every possible date of 
 Easter. In later editions the correspond- 
 ing Apostles are added. The book 
 also gives the κανόνιον τοῦ ἁγίου πάσχα 
 or paschal table and some further matter. 
 It is now appended to the Εὐαγγέλιον. 
 See Ixxxii. 34, 1xxxvii. 
 
 Εὐλογεῖν. 1. To bless persons, with 
 prayer &c., 5. 13. 2. To bless God 
 with a doxology, 353.9: 359. 23. 3. 
 To bless things by blessing God over 
 them, 355. 3: hence, to consecrate the 
 oblation. 4. To bless things by signing 
 them with the cross; so, to make the 
 sign of the cross on a thing, 356.1: 357. 
 24: 387. 4, 10. 
 
 Εὐλόγησον δέσποτα (arab. baric 
 yasayid: arm. orhhnea der: Nest. barich 
 mar): ‘Sir, give a blessing,’ addressed 
 by the deacon to the celebrant, often 
 only as a signal for a prayer or blessing. 
 Cp. zube domne benedicere. The Nes- 
 
 597 
 
 torians now regard it as addressed to 
 God, and it is used by the priest: 
 accordingly the syriac is rendered above 
 ‘Bless, o my Lord.’ 
 
 Εὐλογητὸν ποιεῖν, to say the doxo- 
 logy Εὐλογητὸς ὁ Θεὸς ἡμῶν KTA., 353.10. 
 
 Εὐλογία (1372 a. Blessing, the in- 
 vocation of good on a person, Gen. xxvii. 
 35 &c. b. A blessing with which God 
 is blessed for and over a thing, a ‘grace’: 
 MII DID τὸ ποτήριον τῆς εὐλογίας 
 1 Cor. x. 16 ‘the cup over which the 
 blessing is said.” c. A gift, as the 
 expression of blessing and goodwill, 
 Gent ΧΈΣΗΙ ΤῈΡῸῚ Re σαν. 27, xxx20, 
 2 Cor. ix. 5). 1. The blessing of the 
 people by the priest, 5. 14: 398. 18. 
 See Blessing. 2. The blessing or con- 
 secration of the eucharist. See Thanks- 
 giving. So the consecrated gifts them- 
 selves, 508.13: 509. 39, both as blessed 
 and as conveying blessing, 505. 15 
 (especially Egypt.: in Cyr. Al. passim). 
 3. The bread offered at the offertory, 
 probably as being a gift of the people, 
 485. 29: 540. 30: ADP. const. Vili. 31. 
 4. The Eulogia, both as a ‘ gift’ and as 
 itself blessed. See Hulogia. 5. A gift 
 sent by one person or community to 
 another as an expression of communion, 
 Bate 2 
 
 Εὐχαριστήριον (129. 20: copt. shkep- 
 Amot 170. 37: eth. acutdét 203. 21). A 
 thankoffering. 
 
 Eiyapiotia. See Thanksgiving. 
 
 Εὐχή (Byz., arab. translit. afshiz). 
 The ordinary rubrical title of a prayer 
 of the celebrant. 
 
 Εὐχολόγιον. See Buchologion. 
 
 Zéov (arab. za@wun). (1) The hot 
 water (slav. ¢eplota): see Water 2. (2) 
 The vessel in which the hot water is 
 brought bythe deacon, a metal bowl, 4 or 
 5 in. across, with a handle (slav. Lowsh). 
 
 Ἡγούμενος, καθηγούμενος (slav. 7g02- 
 
 Qq 3 
 
598 
 
 men: Copt. hygoumenos, arab. 7guma- 
 nus, kummus). An abbat: Copt. also 
 a secular archpriest, the chief presbyter 
 of a cathedral or a parochial church. 
 
 Ησυχια (copt.). The rubric of an 
 inaudible prayer. See Μυστικῶς. 
 
 "Hxos. See Music. 
 
 Θεολογία (465. 22: 50. 27 where 
 ABCD read θεολογίαις for δοξολογίαις : 
 131. 29, inserted from Jas.: 86. 8: so 
 Arm, version : 163. 6 where ‘that cele- 
 brates thy godhead’ = ¢heologikon). The 
 adoration of God in the tersanctus. 
 
 Ovew (357. 14). To stab the bread 
 with the spear. 
 
 Θυμιατήριον. See Censer. 
 
 Θυσία (LXX generally M3} or NN : 
 in N.T. the usual word for sacrifice 
 [but cp. δῶρον], gen. rendered by syr. 
 debhho, copt. shoushdousht, eth. mash- 
 wa‘et, arab. dhabihah, dahiyah, arm. 
 patarag,zohh). The eucharistic sacrifice : 
 (1) of the act generally, 46. 354: 466. 
 4: 507.32: (2) of the oblation whether 
 unconsecrated or consecrated, 21. 6: 47. 
 34: 474. 22: 480. 29 (in both these 
 uses often with the epithets μυστική, 
 πνευματική, φοβερά, φρικτή, avaipakTos) : 
 (3) of the oblations of the people, 129. 
 20: 508. 9. In the translated texts 
 above, ‘ sacrifice’ generally, ‘ oblation’ 
 and ‘ offering’ sometimes, represent syr. 
 debhho, copt. thysta and sometimes shou- 
 shoousht, eth. mashwa‘et, arm. patarag. 
 
 Θυσιαστήριον (first in LXX, =D}, 
 gen. of the altars of burntoffering and 
 of incense, as distinguished from βωμός 
 used of heathen and unauthorized altars 
 [of the altar of Jehovah only Ecclus. 
 ΠΠΠ 25 1. 2 Mactsr9, ext. 80: dn 
 Apoc. xi. I, xiv. 18 of the altar space or 
 sanctuary). 1. The Sanctuary q. v. 
 2. The Altar q.v. 
 
 See ‘lepevs. 
 See Sanctuary. 
 
 ‘lepapxns. 
 
 Ἱερατεῖον. 
 
 Glossary of Technical Terms 
 
 ‘lepatuxot (1) the sacred orders, 
 bishops, presbyters and deacons, as 
 distinguished from the minor orders 
 (κληρικοί), 519. 27. (2) The whole 
 clergy, including the minor orders, 174. 
 9, 336. 25. 
 
 ‘lepevs. (1) Until the end of the 
 fourth cent. and frequently later, a 
 Bishop as the head and mouthpiece of 
 the concelebrating sacerdotal college, 
 which includes the presbyters, 464. 
 30 sq. (cp. 14. 2). (2) At the end of 
 the fourth cent. and increasingly after- 
 wards, a Presbyter as a member of the 
 sacerdotal college and as frequently 
 celebrating apart from the bishop, 13. 
 22. By contrast the bishop is called 
 ἀρχιερεύς, 12. 9, or ἱεράρχης, 487. 15. 
 The AZ. Const. mark the transition 
 between these two usages, both being 
 found there 13. 22, 33: 14. 2, 8: 30.14, 
 24, 28, and ἀρχιερεύς 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 cireum- 
 stances, the extension of the church 
 making the concelebration of the whole 
 college increasingly impossible. 
 
 Ἱεροδιακονικόν. The deacon’s manual 
 containing the déakonzka : see 1xxxii. Cp. 
 Liber Ministerii, Shamashutha. 
 
 Καθέδρα (arab. cathadra, slav. pres- 
 tol). See Synthronus. 
 Καθολικὴ συναπτή : ‘a general litany,’ 
 a supplication for the whole church, 44. 
 17. Cp. Kathtliki, Συναπτή. 
 Καθολικόν. See Catholicon. 
 Κάλυμμα. See Veil III. 
 Κατανυκτικός : ‘penitential.’ 
 See Veil I. 
 See Catechumen. 
 
 Καταπέτασμα. 
 Κατηχούμενος. 
 Κελεύετε, κέλευσον (138. 29 ὁ, 370. 
 22: arab. εαἰαγεήγι: slav. poweld. ‘It 
 you please’ or ‘ At your service,’ with 
 
Glossary of Technical Terms 
 
 which one minister signifies to another 
 that he is ready for the next movement. 
 
 Κηρύσσειν (whence syr. c’vaz, and 
 from this arm. charozem). τ. Used 
 technically of the deacon, to ‘ proclaim’ 
 or ‘recite aloud’ the suffrages of the 
 litanies, and the directions (cp. κελεύειν 
 478. 36: προστάσσειν 507. 29) to the 
 congregation: 3.12: 7. 27: 524. 50: 
 ‘proclaim’ 412.184: 424.19: 428. 2: 
 442. 34. In the same technical sense 
 προσφωνεῖν 485. 42. Hence κήρυγμα 
 524. 52, προσφώνησις 520. 209, 501. card- 
 sutha 262. 3: 271. 15: copt. pros/fo- 
 nests, of a deacon’s proclamation or 
 recitation: and κῆρυξ of the deacon 
 478. 2. Similarly praedicare (Conc. 
 Tolet. iv. c. 40), whence prob. syr. 6°r7- 
 dtkt (=fpraedicatio), another title for 
 the kathauliki q.v. (Assem. Cod. lit. v. 
 p. 151). 2. To preach, 507. 21: arm. 
 charoz = sermon. 
 
 Κλάσις. See Manual Acts 2. 
 
 Κοινωνεῖν. (1) To hold communion 
 with a person, xlvii, 14. (2) To com- 
 municate, to participate in the holy 
 sacrament. 
 
 Κοινωνικόν (slav. pritshasten): the 
 proper hymn sung during the com- 
 munion, consisting of a verse followed 
 by alleluia. There is a standing series 
 of seven, one for each day of the week, 
 and propers are provided for festivals. 
 
 Κοντάκιον. 1. A liturgical roll, so 
 called from the roller (κόντος) on which 
 it is wound: see xc. 32. 2. (Arab. 
 kindak, syr. kiindoko, slav. kondak), the 
 title of a class of short hymns. For 
 the origin of the name see Neale /ntrod. 
 
 Ρ. 843. 
 
 Aevrovpyia, λειτουργεῖν. (In LXX 
 λειτουργεῖν gen. =NW, a few times T2Y, 
 once ]iJ3, used of the levitical ministra- 
 tion: λειτουργία = May, of the same: so 
 Heb.x.11; Lk.i.23; Heb.ix.21. Of our 
 Lord’s sacerdotal ministry, Heb. viii. 6: 
 
 5e9) 
 
 of christian ministry, Acts xiii. 2. Else- 
 where, Rom. xv. 27, 2 Cor. ix. 12, Phil. 
 ii. 30, of service to men, but no doubt 
 with the suggestion that such work is 
 for christians sacerdotal : cp. Ja. i. 27: 
 in Phil. ii. 17 the figure is from the 
 ministry of sacrifice). 1. Of divine 
 service generally: 519. 39. 2. Esp. 
 of the service of the altar: 317. 15: 
 320,12. See Liturgy. 
 
 Λειτουργικόν (Ιχχχν. 18, arab. cztab 
 litirjiyat \xxxviii. 5, slav. sloegebnik) : 
 the book containing the text of the three 
 liturgies, sometimes with the ἑσπερινός 
 and the ὄρθρος. 
 
 Λειτουργός (LXX =N1UN, 7 times 
 of any ‘minister’: Neh. x. 39, Is. 
 Ixi. 6, Ecclus. vii. 30 of the levitical 
 ministry: Ps. cii. 21, ciii. 4 [= Heb. 
 i. 7] of the angels. Heb, viii. 2 of our 
 Lord: elsewhere Rom. xv. 16 of a 
 minister in a sacrificial figure; xiii. 6 
 of civil ministry regarded as of God: 
 Phil. ii. 25 general, but perhaps with 
 suggestion of sacred ministry). A minis- 
 ter: (1) the ministers of the altar gener- 
 ally, 316. 15: (2) the priest, 505. 27: 
 (3) the deacon, 526. 33 probably: 487. 
 23: 80 ἡ λειτουργικὴ τάξις the body of 
 the deacons, 532. 11: (4) the deacons 
 and subdeacons regarded as one class, 
 490. 6: so ἡ λειτ. διακόσμησις 488. 2. 
 
 Ae&ts (copt.). 1. A lection. See 
 Lections. 2. A rubric marking the 
 division of a psalm-verse; or perhaps in- 
 dicating the‘ verse’ as distinguished from 
 the ‘refrain,’ in which case on p. 156 
 λεξις should begin 1.14. See Antiphon. 
 
 Λόγχη; 4 ἁγία (ἡ ἱερατικὴ A. 540. 9: 
 arab. alharbah almukaddasah: slay. 
 swyatoe kopie: cp. lancea 541. 25, lan- 
 ceola 544. 31: λογχεύειν 548. 1): the 
 holy spear, a lancet with a cross ter- 
 minating the handle, used for excising 
 the lamb and the particles from the loaf 
 in the prothesis. 
 
 Λυχνικόν, τό: the Lucernarrum or 
 
600 Glossary of Technical Terms 
 
 office at the lighting of the lamps: 345. 
 11: 346. 20 where the name is applied 
 to the whole ἑσπερινός. Now it is used 
 apparently only for the first part of the 
 office, i.e. for the introduction, and the 
 προοιμιακὸς ψαλμός with the seven εὐχαὶ 
 τοῦ λυχνικοῦ said meanwhile. 
 
 Μακαρισμοί (arab. macdrizmi: slav. 
 blajeni): the Beatitudes (Mt. v. 3-12 @) 
 sung, with a gloria and intercalated 
 proper troparia, on sundays as the third 
 antiphon of the enarxis, 367. 26. 
 
 Μεγαλυνάριον : the hymn sung after 
 the commemoration of the B.V.M. in the 
 Intercession : on festivals the εἷρμος of 
 the gth ode of the day, 388. 7 (slav- pre- 
 ceded by a proper troparion cadostoynzk): 
 otherwise the "Αξιόν ἐστιν ὡς ἀληθῶς 
 (slav. dostoyno): S. Bas. has ἃ fixed 
 form, Ἐπί σοι χαίρει, 406. 27. 
 
 Μελίζειν, μελισμός (LXX μελίζειν = 
 ΤΕΣ, to dismember the victim, Lev. 1.6, 
 3 R. xviii. 23, 33). See Manual Acts 2. 
 
 Μερίζειν, of the Fraction, 523. 18. 
 
 Mepis (cp. Col. i. 12). ‘A share’: 
 hence (1) a particle of the host given to 
 communicants: (2) any particle of the 
 holy bread. See Particle. 
 
 Μέση εὐχή (338. 2): apparently ‘a 
 prayer meanwhile,’ of the deacon’s litany 
 accompanying a prayer of the celebrant. 
 
 Μεταβάλλειν: ‘change,’ of the effect 
 of consecration, 330. 9 ὁ. 
 
 Μεταλαμβάνειν, μετάληψις. See 
 Communion. 
 
 Μετάνοια (1) Penance. See Peni- 
 tents. (2) A reverence or obeisance 
 (arab. mataniyah: slav. metanie: syr. 
 Nest. matiniya 271. 19). a. μεγάλη 
 per., a prostration. b. μικρὰ μετ., a 
 profound inclination. 
 
 Μεταποιεῖν : ‘change the make’ of 
 a thing, ‘remodel,’ of the effect of con- 
 secration, 486. 23. 
 
 Μεταρρυθμίζειν : ‘change the form’ 
 of a thing, ‘make in a different form,’ 
 of the effect of consecration, 479. 52. 
 
 Μεταστοιχειοῦν : ‘change the ele- 
 mentary nature’ of a thing, of the effect 
 of consecration, 526. 20. 
 
 Μηναῖον, -a (arab. imawun, slav. 
 mineya): the books of the proper of 
 immovable feasts (ἀκινητοὶ ἑορταί), one 
 for each month, beginning with sep- 
 tember, 1xxxii. 
 
 Μοῦσα. See Sponge. 
 
 Μυστήριον. See Mystery. 
 
 Μυστικῶς (syr. o"hontho, arab. strran, 
 copt. ésychia, eth. balachosas, arm. 
 ᾽ tsatsouk, khorhhrdabar, slay. tayno): 
 the rubric of prayers said in a low 
 inaudible voice. 
 
 Napa (357.21: 543.22): wine. Cp. 
 Clem. Al. Paed. ii. 2 § 32. 
 
 Nads. 1. A church, 506. Io &c. 
 2. See Nave. 
 
 ᾿Οκτώηχος (Ixxxii. 35: slav. octozch): 
 the book, attributed to S. John Da- 
 mascene, containing eight sets of pro- 
 per troparia &c. for the sunday office, 
 arranged according to the musical tones 
 (the eight modes) to which they are 
 severally sung. Of the liturgy, it con- 
 tains the troparia of the μακαρισμοί q. v. 
 With the addition of the corresponding 
 troparia for the other days of the week, 
 it becomes the Παρακλητική. 
 
 Opodoyta (copt., 184. 30: cp. 238. 
 29: 394.17: 396.94): the confession 
 of faith in the reality of the sacrament 
 recited before communion. 
 
 ᾿Οπισθάμβωνος εὐχή: the concluding 
 prayer of the liturgy said in the nave 
 behind, i.e. to the west of, the ambo, 
 assumed to be in the middle of the 
 church. See Ambo. 
 
 ὌὈρθοί (arab. wrthi, arm. orthi 426. 
 6: 456.7): the call of the deacon to 
 the people, either literally to ‘stand up’ 
 or figuratively to be ‘erect in attention.’ 
 Cp. στάθητε 119. 8: ἀνάστητε 131. 8. 
 
 Ορθρος (arab. sahkaryah, slay. ou- 
 trenya). ‘The daybreak service, lauds. 
 
 ———<— νυχνν 
 
Glossary of Technical Terms 
 
 Matas. See Pope. 
 
 Παράστασις (παρίστασθαι of formal 
 or solemn attendance, 2 Chr. ix. 7: cp. 
 Ac. xxvii. 24, Rom. xiv. 10: hence of 
 ritual attendance, Dt. xviii. 5, 7, Dan. 
 vii. 10, and of formal standing at the 
 altar, Num. xxiii. 3: so παράστασις 3 Ια. 
 x. 5 in some verss., of the attendance of 
 courtiers ἢ 1 Mac. xv. 32 of courtiers col- 
 lectively). 1. The station or attendance 
 of the ministers at the altar, 44. 25, 30 
 &e : and of the people as assisting, 506. 
 47: Cp. παρίστασθαι 33. 18: 45. 20: 
 509. 4. 2. A movement in the liturgy, 
 31. 16, apparently the formal assembling 
 of the ministers in the sanctuary before 
 the enarxis. 
 
 Παρατράπεζον (64. 20, 27: 342. 3): 
 a table, of uncertain position, on which 
 the sacred vessels were placed for the 
 communion of the people. Apparently 
 such a table is still in use among 
 the Christians of S. Thomas, placed 
 below the altar steps while in use 
 (Howard Christians of S. Thomas, 
 p- 145). 
 
 Παστοφόρια. See Sacristy. 
 
 Πεντηκοστάριον (slav. pentakostarty: 
 Ixxxii.): the book of the proper of the 
 offices and of the liturgy for eastertide. 
 
 Περικοπή : asection read asa lection. 
 
 Πετάσατε: ‘spread,’ sc. the hands 
 (@o, JER, the 20. 32: 2 JN she δὴ; 
 addressed, 125. 19, by the deacon pro- 
 bably to the concelebrating presbyters. 
 Cp. Ἐκτείνατε. 
 
 Πιστός. See Faithful. 
 
 Πραξαπόστολος : the volume con- 
 taining the lections from S. Paul and 
 those from the Acts substituted for the 
 Apostle in eastertide, Ixxxii. 33. 
 
 Πραξις (Copt.). See Lections. 
 
 Nponytacpéva. See Presanctified. 
 
 Πρόθεσις, προτιθέναι, προκείμενα 
 (προτιθέναι Ἴ) to order the shewbread 
 on the table, Ex. xl. 4, 23, Lev. xxiv. 8, 
 2 Mac. 1. 8: cp. 2 Mac. x. 3: hence the 
 bread is called πρόθεσις Ex, xl. 4, 2 Chr. 
 
 601 
 
 ii. 4, πρόθεσις ἄρτων 2 Chr. xiii. 11, 
 Heb. ix. 2 or of ἄρτοι τῆς προθέσεως 
 1 Chr. ix. 32, xxiii, 29 &c. and is 
 described as προκείμενος Ex. xxxix. 36, 
 Ley, xxiv. 7; and the table as προκειμ. 
 τράπεζα Num. iv. 7, ἡ Tp. τῆς προθ. Ex. 
 ΧΧΧΙΧ. 36), 1. Πρύόθεσις. See Prothesis. 
 2. Προτιθέναι to set forth or order the 
 oblation on the altar, 133. 31: 327. 21: 
 285: 30. 598: 15. hz 22: 558. 2. 
 3. Προκείμενα δῶρα, the oblation as set 
 forth. 
 
 Προκείμενον τοῦ ᾿Αποστόλου, Τὸ 
 or τὸ προκείμενον simply (36. 1: 371. 4: 
 arab, bricimanun: slav. prokimen) 1 
 the proper antiphon sung before the 
 Apostle, now reduced to a refrain and a 
 verse. Also of similar antiphons before 
 lections in the offices. Cp. Mesedi, 
 Shuraya. 
 
 Πρόλογος. See Alleluia. 
 
 Προοίμιον (345. 10): the προοιμιακὸς 
 ψαλμός, Ps. ciii (civ), sung at the be- 
 ginning of the ἑσπερινός. 
 
 Npoodyew (LXX gen. = 21), 2777, 
 occasionally 8277, wa, of bringing 
 the sacrifice; generally of the people, 
 but also of the minister, Lev. v. 8, vi. 
 9.8. ὅζοι " cp) 1 Pet. 111: 18). Do) brung. 
 offer. (1) Of our Lord offering himself, 
 32. 4: (2) of the people bringing their 
 oblations, 41. 34: 508.9: (3) of the 
 deacons at the offertory, 13. 33: 528.17: 
 (4) of the celebrants, 46. 26: 316. 21: 
 485. 44. 
 
 Προσκομιδή. See 
 Offertory, Prothesis. 
 
 Προσκομίζειν (not in LXX or N.T.): 
 to bring, offer. (1) Of the people, 332. 
 16: (2) of the minister at the prothesis, 
 541. 40: (3) of the priest in the ana- 
 phora, 485. 31: cp. 23. 15: 58. 23 &c. 
 
 Προσκυνεῖν (arab. sajad): to make 
 a reverence, incline the head. 
 
 Προσκύνημα (slay. pok/or): a rever- 
 ence, an inclination of the head. Cp. 
 Μετάνοια. 
 
 Προσφέρειν (in LXX gen, = 83) 
 
 Προσκομίζειν, 
 
602 
 
 or apn of the people as bringing 
 offerings ; rarely =0Vi] and VDP of 
 the ministers: see ᾿Αναφέρειν. In N. ΣΕ 
 the usual word for ‘ pes Mt. il. II, v. 
 23, 24, viii. 4, Jo. xvi. 2, Ac. xxi. 26, 
 Heb. passim. Syr. ae orale karrab, 
 kaddam: eth. aba: copt. ev, zz, with 
 or without ekhoun, erprosferin: arm. 
 matouthsanem). The commonest word 
 for ‘offer’: (1) of the people, 11.7: 41. 
 34: (2) of the ministers, 33. 25: (3) of 
 the celebrant, 21. 20: (4) of the church, 
 13. 32. In the translated texts ‘ offer’ 
 generally represents the biblical words 
 given above. 
 
 Npoadopa (LXX Ps. xxxix.6 = MN); 
 3 Child. 14, 1 Esd. v. 52 and in Ecclus.: 
 Heb. x. 5 544. from Ps. xxxix: Ac. xxi. 
 26, xxiv. 17, Rom. xv. 16, Eph. v. 2: 
 syr. kirbono, copt. prosfora, eth. ker 
 
 ban, mashwaet, arab. kurban, arm. 
 patarag). Oblation: (1) the act, 30. 
 
 10; 474.16: 480. 38: 519. 11: so of 
 the mass, 519. 39, like copt. prosfora: 
 (2) the offerings of the people, 56. 16: 
 
 129. 20: 479.3: (3) the consecrated 
 oblation, 25. 6: eth. presphora 233. 
 1. 
 
 Προσφωνεῖν: to address aloud, (1) of 
 the deacon, see Κηρύσσειν : (2) of the 
 priest, 24. 19: 505. 27. 
 
 Πρόσχωμεν (arab. briskhuman : arm. 
 proschiimen : 501. Jac. p°riscomen, Un. 
 b°riscomin : copt. proschomen). The 
 deacon’s call to attention, esp. at the 
 lections and the elevation. 
 
 Πρωτοσύγκελλος : the chief secretary 
 and chaplain of a patriarch, his con- 
 fessor and, at least formerly, usually his 
 successor. 
 
 “Ῥιπίδιον. See Fan. 
 
 Σινδών. See Εἰλητόν. 
 
 Σκευοφυλάκιον. See Sacristy. 
 
 Σοφία (arab. s#fiya: Syr. Jac. suphi- 
 ya: an exclamation with which the 
 
 Glossary of Technical Terms 
 
 deacon calls the attention of the people 
 to the scriptures (368. 24: 371.2: 372. 
 28) or to the creed (82. 3): its intention, 
 375.24 a, 376. 22 a, is not clear. 
 Στίχος, a verse: (1) see Antiphon : 
 (2) (Egypt., 120. 33) a variable verse 
 sung after the ektene of the Prayers: ep. 
 Ixix.932/5 02.50: 
 Στοιχάριον. See Vestments 1. 
 Συλλειτουργικόν (Ixxxli. 31): the 
 reader’s manual containing the fixed and 
 ferial hymns and responses of the offices 
 and the liturgy. Cp. Liber ministeril. 
 Σύναξις (cp. συνάγεσθαι Ac. iv. 31, 
 xi. 26, xiv. 27, xx. 7 8q.): the formal 
 assembly of the church for worship, the 
 
 liturgy, 467. 45: 476. 19: 484. 25: 
 490.1: 506. 30: 519. 39: 524. 14 
 530. 41: 537. 28. Cp. Liturgy. 
 
 Συναπτή sc. εὐχή (arab. οὐαί) : a 
 prayer consisting of a number of suffrages 
 ‘linked together.’ See Ἐκτενή. 
 
 Συνήθης τόπος sc. τοῦ διακόνου : the 
 normal place of the deacon while minis- 
 tering to the congregation, viz. on the 
 soleas or platform outside the ikono- 
 stasis, facing the holy doors. 
 
 Συστέλλειν (τού. 36: 359. 26: 398. 
 31: 411. 23: 403.7): to‘ gather up’ 
 or sweep together the particles on the 
 paten, whether before veiling at the 
 prothesis or before consuming the re- 
 maining particles at the end of the 
 liturgy. 
 
 Σφραγίζειν : to make the sign of the 
 cross upon an object. Cp. κατασφραγί- 
 ζεσθαι τῷ Θεῷ, to commend oneself to 
 God by signing oneself, 7. 14. 
 
 Σφραγίς (1) the sign of the cross: 
 (2) baptism (including confirmation), 
 xlvii. 14: (3) see Bread. 
 
 Τελειοῦν (LXX in Ex. Ley. Num. 
 TeX, Tas χεῖρας -- 1" xin ‘to fill the 
 hand’ of the priest, i.e. to consecrate or 
 inaugurate him by laying part of the 
 sacrifice on his hands, Ex. xxix. 22-24, 
 
Glossary of Technical Terms 
 
 Lev. viii. 25-27: hence τετελειωμένος 
 simply = consecrated, Lev. xxi. 10, Heb. 
 vii. 28 ; τελείωσις -- OND consecration, 
 Ex. xxix. 22, a sacrifice of consecration, 
 Lev. vii. 27. Cp. Westcott Hebrews, 
 p- 63. Syr. shamiz Lev. xvi. 32: gammar 
 Heb. v. 9). To consecrate the gifts; 
 used both of the divine action, 59. 3: 
 Ie 1: ὉΡ' 485. 37; and of that, of 
 the minister, 526. 37. Hence τελείωσις 
 “consecration ’ 533.35. So syr. shamli 
 ‘accomplish’ 97. 13, ‘fulfil’ 292. 9: 
 gammar ‘consummate’ 97. 14, ‘perfect’ 
 292. 8. 
 
 Τράπεζα. See Table. 
 
 Τριώδιον (Ixxxii. 36: arab. Ζγ2γ ΠΩΣ, 
 slav. trod). The book of the proper 
 from the sunday of the Pharisee and the 
 Publican, 1 e. the next before septua- 
 gesima, to Easter Even inclusive. So 
 called because in this season the canons 
 for the most part consist of 3 odes in- 
 stead of 9. 
 
 Τροπάριον (dimin. of τρόπος prob. in 
 a musical sense, ‘a mode’: arab. triibar- 
 yun, slav. tropar). ‘The general name 
 for the short hymns or verses of which 
 the longer hymns and the greater part 
 of the Byz. offices are composed. 
 
 Τυπικόν (slay. 7épikon: arab. citab 
 alrutab): the book of the rules deter- 
 mining in detail the office and liturgy 
 for the seasons and days of the year 
 (Ixxxii. 14). It corresponds to the 
 western ovdinale (‘book of the pie’); 
 while κατὰ τὴν τάξιν τοῦ τυπικοῦ 1xxxy, 
 
 603 
 
 17, 19 is equivalent to secundum usum, 
 ‘according to the use,’ of a given church. 
 
 Ὑπακοή (309. 1: slav. zpakoy): a 
 variety of hymn-verse. The word must 
 mean ‘response’ (cp. ὑπακούειν), but its 
 exact application does not appear. 
 
 Ὑπακούειν 531.1, Ὑπηχεῖν 477. 10, 
 Ὑποφωνεῖν 480. 20, Ὑποψάλλειν 29. 
 30. To respond, to sing in response. 
 
 Ὑπηρεσία, Ὑπηρέτης. See Sub- 
 deacon. 
 
 Ὑψοῦν, “Yywous. See Manual 
 Acts I. 
 
 Φωτιζόμενος. See Competent. 
 
 Χειμαζόμενος. See Hnergumen. 
 
 Χερουβικόν, -d. See Cherubic 
 Hymn. 
 
 Χωνευτήριον (356. 5): the piscina 
 in the prothesis at which the ministers 
 wash their hands. (Cp. Lavatory.) 
 Formerly the piscina was called θά- 
 λασσα, θαλασσίδιον : cp. 3 R.vii. 23, 2 Chr. 
 iv. 2-6. In 3 R. vii. 24 for ἐν τῇ χύσει 
 MPSA ‘in the casting,’ the complut. 
 text reads ἐν τῷ χωνευτηρίῳ: whence 
 perhaps the name. 
 
 Ψάλτης. See Singer. 
 
 "Quodédprov. See Vestments 6. 
 
 ‘Qpoddyrov (slay. ¢shasoslow): the 
 book of the canonical hours, Ixxxii. 40. 
 Cp. Jamagirch. 
 
 END OF VOLUME I 
 
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